The Book of Occultation

Verses About the Rise of the Qa’im

1- Tafsīr al-Qummi: And if We postpone the punishment from them until the numbered company. He**[1]** said, It means if We should grant them bounties in this world until the rise of the Qā'im (a.s) and then We bring them back and punish them, They will verily say, ‘What is holding him back?’ it means they will say in a fashion of jest, ‘Why does not the Qā'im come and rise?’ So Allah says, Behold the day he comes to them. He is not turned aside from them and they will be encompassed by what they mocked at. [Hūd: 8]

Ahmad Ibn Idrīs narrated through the chain of narration on the authority of Hishām Ibn ‘Ammār’s father, who was from the companions of the Prince of the Believers ‘Ali (a.s), that the holy Imam said in the context to the verse, And if We postpone the punishment from them until the numbered company, they will certainly say, ‘What is holding him back?’ “The numbered company (al-ummah al-ma‘dūda) is the companions of the Qā'im, the three hundred and ten and some odd men.”

‘Ali Ibn Ibrāhim said, Ummah is used in a variety of senses in the Divine Book. Of its meanings is madhab or creed or denomination, such as in the verse, People were a single ummah, [Al-Baqara: 213] meaning, they followed a single creed. Of its meanings is jamā’a or congregation of people, such as in the verse, Moses found over the waters of Midian an ummah of the people drawing water, [Al-Qasas: 22] meaning he found a congregation of people. Of its meanings is one entity, such as the verse, Verily Abraham was an ummah obedient to Allah and of righteous faith. [Al-Nahl: 120]. Of its meanings is the genera of all animals, such as in the verse, And there is not an ummah but a warner has gone among them. [Fātir: 24] Of such meanings is the Ummah of the Messenger of Allah Muhammad (a.s), such as in the verse, And thus we sent you in an ummah before which ummahs have passed. [Al-Ra‘d: 32]

[1] Researchers have mentioned that all of the narrations of Tafsīr al-Qummi are from Imam al-Bāqir and Imam al-Sādiq (a.s).

الآيات المؤوّلة بقيام القائم (ع) {dir="RTL"}

1- تفسير القمي: "وَلَئِنْ أَخَّرْنَا عَنْهُمْ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ" قال: إن متعناهم في هذه لدنيا إلى خروج القائم (ع) فنردهم ونعذبهم "لَيَقُولُنَّ مَا يَحْبِسُهُ" أن يقولوا: لم لا يقوم القائم ولا يخرج، على حد الاستهزاء فقال الله: "أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُون."

أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن علي بن الحكم، عن سيف بن حسان، عن هشام بن عمار، عن أبيه وكان من أصحاب علي (ع) عن علي صلوات الله عليه في قوله "وَلَئِنْ أَخَّرْنَا عَنْهُمْ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ" قال: الأمة المعدودة أصحاب القائم الثلاثمأة والبضعة عشر.

قال علي بن إبراهيم: والأمة في كتاب الله على وجوه كثيرة فمنه المذهب وهو قوله "كَانَ النَّاسُ أُمَّةً وَاحِدَةً" أي على مذهب واحد.

ومنه الجماعة من الناس وهو قوله "وَجَدَ عَلَيْهِ أُمَّةً مِنْ النَّاسِ يَسْقُونَ" أي جماعة.

ومنه الواحد قد سماه الله امة وهو قوله "إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا."

ومنه أجناس جميع الحيوان وهو قوله "وَإِنْ مِنْ أُمَّةٍ إِلَّا خلَا فِيهَا نَذِيرٌ."

ومنه أمه محمد(ص) وهو قوله "كَذَلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ" وهي أمة محمد(ص).

Of these meanings is the concept of time, such as in the Divine saying, And said the one who had been delivered of the two, remembering after an ummah, [Yusuf: 45] that is, after a time. Likewise is the verse, And if We postpone the punishment from them until the numbered ummah, [Hūd: 8] which means time. Of these meanings is all of creation, such as in the verse, And you will see every ummah hobbling on its knees, being summoned to its book, [Al-Jāthiya: 27] and the verse, And the Day we shall raise from every ummah a witness; , then no leave will be given to the unbelievers, nor will they be suffered to make amends. [Al-Nahl: 84] There are many verses like these.

2- Tafsīr al-Qummi: We verily sent Moses with Our signs to take your nation from the darks to the light and remind them of the Days of Allah. [Ibrāhim: 5] He said, “The Days of Allah are three: The Day of the Qā'im, Divine bliss unto him, the Day of death, and the Day of Judgment.

3- Tafsīr al-Qummi: And We made declaration to the Children of Israel in the Book, that is, We gave them knowledge. Then the address shifts from the Children of Israel to the Ummah of the Messenger of Allah (a.s) saying, You will raise mischief on earth twice, alluding to the two certain individuals and their followers and their breach of the covenant. And you shall behave insolently with mighty insolence, that is, their claim of the caliphate. When the promise of the first of the two came to pass, that is, the Battle of Jamal, We sent against you servants of Ours, men of great prowess, meaning the Prince of the Believers (a.s) and his companions. They went to and fro in the lands, that is, they searched for you and killed you. Then We gave you back the turn to prevail over them, meaning, We gave the Umayyads back the turn to prevail over the House of Muhammad (a.s) and We succored you through wealth and progeny and We made your band of greater number compared to Husain Ibn ‘Ali (a.s) and his companions, when the womenfolk of the House of Muhammad (a.s) were taken hostage. If you should do good, you do good for your own selves and if you should do evil, you do it against yourselves. So when the second promise comes to pass, meaning the Qā'im (a.s) and his companions, so they may make discountenance you, meaning rendering their countenances dark, and so they may enter the Mosque as they entered the first time, meaning, the Messenger of Allah and his companions, and to destroy utterly that which they ascended to, that is, they will prevail over you and will kill you. Then the verse shifts to the House Of Muhammad (a.s) and says, Perchance your Lord will have mercy on you, that is, He will grant you victory over your enemy. Then it addresses the Umayyads, If you again return, We will return, that is, If you return with al-Sufyāni, We will return with the Qā'im from the House of Muhammad (a.s). [Al-Isrā’: 4-8]

4- Tafsīr al-Qummi: Even so We have sent it down as an Arabic Qur’ān, and We have turned about in it something of warnings, that haply they may be God-fearing, or it may arouse in them a remembrance, [Tāhā: 113] that is, remembrance of the event of the Qā'im and the Sufyāni.

ومنه الوقت وهو قوله "وَقَالَ الَّذِي نَجَا مِنْهُمَا وَاِدَّكَرَ بَعْدَ أُمَّةٍ" أي بعد وقت. وقوله "إِلَى أُمَّةٍ مَعْدُودَةٍ" يعني الوقت.

ومنه يعني به الخلق كلهم وهو قوله "وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً كُلُّ أُمَّةٍ تُدْعَى إِلَى كِتَابِهَا" وقوله "وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ" ومثله كثير.

2- تفسير القمي: "وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنْ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ" قال: أيام الله ثلاثة يوم القائم صلوات الله عليه ويوم الموت، ويوم القيامة.

3- تفسير القمي: "وَقَضَيْنَا إِلَى بَنِي إسْرائِيلَ فِي الْكِتَابِ" أي أعلمناهم ثم انقطعت مخاطبة بني إسرائيل وخاطب أمة محمد(ص) فقال: "لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ" يعني فلاناً وفلاناً وأصحابهما ونقضهم العهد. "وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا" يعني ما ادعوه من الخلافة.

"فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا" يعني يوم الجمل. "بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ" يعني أمير المؤمنين صلوات الله عليه وأصحابه. "فَجَاسُوا خِلَالَ الدِّيَارِ" أي طلبوكم وقتلوكم. "وَكَانَ وَعْدًا مَفْعُولًا" يعني يتم ويكون.

"ثُمَّ رَدَدْنَا لَكُمْ الْكَرَّةَ عَلَيْهِمْ" يعني لبني امية على آل محمد. "وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا" من الحسين بن علي (ع) وأصحابه وسبوا نساء آل محمد.

"إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ" يعني القائم صلوات الله عليه وأصحابه "لِيَسُوءُوا وُجُوهَكُمْ" يعني تسود وجوههم "وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ" يعني رسول الله وأصحابه "وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا وليتبروا ماعلوا تتبيراً" أي يعلو عليكم فيقتلوكم.

ثم عطف على آل محمد عليه و(ع) فقال: "عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ" أي ينصركم على عدوكم، ثم خاطب بني امية فقال: " وَإِنْ عُدْتُمْ عُدْنَا" يعني إن عدتم بالسفياني عدنا بالقائم من آل محمد صلوات الله عليه.

4- تفسير القمي: "أَوْ يُحْدِثُ لَهُمْ ذِكْرًا" يعني من أمر القائم والسفياني.

5- Tafsīr al-Qummi: Then, when they perceived Our mighty, behold they ran headlong out of it. Run not! Return you unto the luxury that exulted in, and your dwelling-places; haply you shall be questioned. They said, ‘Alas for us! We have been evildoers. So they ceased not to cry, until We made them stubble silent and still. [Al-Anbiyā’: 12-15] When they, meaning the Umayyads, sensed Our wrath, that is, the Qā'im from the House of Muhammad (a.s), behold, they ran headlong out of it. Do not run away and return to what you were made to lead easy lives in and to your dwellings, haply you will be questioned, that is, return to the treasures you have treasured. He said, the Umayyads will enter Rome when the Qā'im (a.s) will search for them. Then he will take them out of Rome and will demand from them the treasures, which they have garnered. So they will say, as Allah has quoted them, Woe on us, we have been oppressors. That did not cease to be their cry until We make them stubble, silent and still. He said, That will be through the sword and under the shade of the sword. All of this is in the past tense but it refers to the future. It is of the verses we mentioned that their materialization is after their revelation.

6- Tafsīr al-Qummi: And We inscribed in the Psalms following the Reminder that My honorable servants shall inherit the earth. [Al-Anbiyā’: 105] And We inscribed in the Psalms following the Reminder. He said, “All Divine Books are Reminders.” My honorable servants shall inherit the earth. He said, “That is the Qā'im (a.s) and his companions.”

Explanation: “All Divine Books are Reminders” means that the verse means, “After We wrote in the other revealed Books.” Interpreters have said that the Torah is intended by the Zabūr, which we translated above as Psalms. Some have said that Zabūr means all of the Divine Books and “remembrance” is the “al-Lawh al-Mahfūdh” or the Protected Tablet.

7- Tafsīr al-Qummi: Ibn Abi ‘Umayr narrates on the authority of Ibn Miskān from Abu ‘Abdillah (a.s) in the context of the holy verse, Leave has been given to the people who are waged wars against, for they have been oppressed, And Allah is verily able to help them, [Al-Hajj: 39 ] “The commonality says that this verse was revealed about the Messenger of Allah (a.s) when the Qureish exiled him from Mecca. However, it is the Qā'im (a.s) when he rises to avenge the blood of Husain (a.s), saying, ‘We are the heirs of the blood and the seekers of vengeance.’”

8- Tafsīr al-Qummi: And Whoever chastises to the extent he has been chastised, and then he is again oppressed, surely Allah will help him. [Al-Hajj: 60] And whosoever chastises, that is, the Messenger of Allah (a.s) to the extent that he was chastised, that is, when they desired to murder him, and then again is oppressed, surely Allah will help him through Qā'im (a.s) from his progeny.

5- تفسير القمي: "فَلَمَّا أَحَسُّوا بَأْسَنَا" يعني بني أمية إذا أحسوا بالقائم من آل محمد "إِذَا هُمْ مِنْهَا يَرْكُضُونَ. لَا تَرْكُضُوا وَارْجِعُوا إِلَى مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ" يعني الكنوز التي كنـزوها.

قال: فيدخل بنو أمية إلى الروم إذا طلبهم القائم صلوات الله عليه ثم يخرجهم من الروم ويطالبهم بالكنوز التي كنـزوها فيقولون كما حكى الله "قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ. فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّى جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ."

قال: بالسيف وتحت ظلال السيوف وهذا كله مما لفظه ماض ومعناه مستقبل وهو ما ذكرناه مما تأويله بعد تنـزيله.

6- تفسير القمي: "وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ" قال: الكتب كلها ذكر " أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ" قال: القائم (ع) وأصحابه.

توضيح: قوله "الكتب كلها ذكر" أي بعد أن كتبنا في الكتب الاخر المنـزلة وقال المفسرون: المراد به التوراة وقيل المراد بالزبور جنس الكتب المنـزلة وبالذكر اللوح المحفوظ.

7- تفسير القمي: أبي، عن ابن أبي عمير، عن ابن مسكان، عن أبي عبد الله (ع) في قوله "أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ"

قال: إن العامة يقولون: نزلت في رسول الله(ص) لما أخرجته قريش من مكة وإنما هو القائم (ع) إذا خرج يطلب بدم الحسين (ع) وهو قوله: نحن أولياء الدم وطلاب الترة.

8- تفسير القمي: "ذَلِكَ وَمَنْ عَاقَبَ" يعني رسول الله(ص) "بِمِثْلِ مَا عُوقِبَ بِهِ" يعني حين أرادوا أن يقتلوه " ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ" بالقائم من ولده (ع).

9- Tafsīr al-Qummi: Abu al-Jārūd narrates from Abu Ja‘far (a.s) about the verse, People, who if We shall empower them on earth, they will establish prayers and will pay the alms, [Al-Hajj: 41] “These are the qualities of the House of Muhammad (a.s) to the last of the Imams, the Mahdi and his companions. Allah will give them the kingdom of the earth, its easts and its wests. Through him, He will manifest the religion and through him and his companions, He will eradicate heresy and falsity, as the foolish have tried to eradicate righteousness, until it will not be visible where is oppression. And they will be encouraging the right and discouraging the wrong.”

10- Tafsīr al-Qummi: If We desire, We will bring down over them a sign from the heavens, rendering their necks bow to it in humility. [Al-Shu‘arā’: 4] My father narrated to me from Ibn Abi ‘Umayr on the authority of Hishām from Abu ‘Abdillah (a.s), “Their necks (that is, the Umayyads) will bow. The sign will be the call from the heavens on the name of the Patron of the Order (a.s).”

11- Tafsīr al-Qummi: He who answers the constrained, when he calls unto Him, and removes the evil and appoints you to be heirs of the earth. [Al-Naml: 62] My father narrated to me on the authority of al-Hasan Ibn ‘Ali Ibn Fadhdhāl from Sālih Ibn ‘Aqaba from Abu ‘Abdillah (a.s), “This verse has been revealed about the Qā'im (a.s). He is, by Allah, the constrained. When he prays two rak‘ats in al-Maqām and supplicates to Allah, He will answer him and will remove the evil and will appoint him the heir on the earth.”

12- Tafsīr al-Qummi: Then if help comes from your Lord, that is, when the Qā'im comes, they will say, ‘We were with you.’ What, does not Allah know what is in the breasts of all beings? [Al-‘Ankabūt: 10]

13- Tafsīr al-Qummi: Ja‘far Ibn Ahmad on the authority of the chain of narration from al-Thumāli from Abu Ja‘far (a.s): Al-Thumāli says, I heard the Imam say, “And whosoever seeks help after he has been oppressed, [Al-Shūrā: 41] that is, the Qā'im and his companions, against them there is no way. When he rises, the Qā'im and his companions will seek Divine help against the Umayyads and the falsifiers and the nāsibis. This has been denoted in the Divine verse, *The way is only open against those who oppress people and are insolent on the earth wrongfully; there awaits them a painful chastisement. [*Al-Shūrā: 42]

14- Tafsīr al-Qummi: It has been narrated about the Divine verse, The Hour has come near, [Al-Qamar: 1] that it refers to the uprise of the Qā'im (a.s).

15- Tafsīr al-Qummi: Ahmad Ibn Idrīs narrates on the authority of the chain of narration from Dhibyān from Abu ‘Abdillah (a.s) about the Divine verse, Both densely green, [Al-Rahmān: 64] “Mecca and Medina will be connected with palm trees.”

9- تفسير القمي: في رواية أبي الجارود عن أبي جعفر (ع) في قوله "الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوْا الزَّكَاةَ" فهذه لآل محمد صلى الله عليهم إلى آخر الائمة والمهدي وأصحابه يملكهم الله مشارق الارض ومغاربها ويظهر (به) الدين ويميت الله به وبأصحابه البدع والباطل كما أمات السفهاء الحق حتى لا يرى أين الظلم ويأمرون بالمعروف وينهون عن المنكر.

10- تفسير القمي: "إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنْ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ" فانه حدثني أبي، عن ابن أبي عمير، عن هشام، عن أبي عبد الله (ع) قال: تخضع رقابهم يعني بني امية وهي الصيحة من السماء باسم صاحب الامر (ع).

11- تفسير القمي: "أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ" فانه حدثني أبي، عن الحسن بن علي بن فضال، عن صالح بن عقبة عن أبي عبد الله (ع) قال: نزلت في القائم (ع)، هو والله المضطر إذا صلى في المقام ركعتين ودعا الله فأجابه ويكشف السوء ويجعله خليفة في الارض.

12- تفسير القمي: "وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ" يعني القائم (ع) "لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ ليقولن إنا كنا معكم أو ليس الله بأعلم بما في صدور العالمين."

13- تفسير القمي: جعفر بن أحمد، عن عبد الكريم بن عبد الرحيم، عن محمد بن علي، عن محمد بن الفضيل، عن الثمالي، عن أبي جعفر (ع) قال: سمعته يقول: "وَلَمَنْ انتَصَرَ بَعْدَ ظُلْمِهِ" يعني القائم وأصحابه "فَأُوْلَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ" والقائم إذا قام انتصر من بني امية ومن المكذبين والنصاب هو وأصحابه وهو قول الله "إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ."

14- تفسير القمي: روي في قوله تعالى "اقْتَرَبَتْ السَّاعَةُ" يعني خروج القائم (ع).

15- تفسير القمي: أحمد بن إدريس، عن الأشعري، عن ابن يزيد، عن علي بن حماد الخزاز، عن الحسين بن أحمد المنقري، عن يونس بن ظبيان، عن أبي عبد الله (ع) في قوله تعالى "مُدْهَامَّتَانِ" قال: يتصل ما بين مكة والمدينة نخلاً."

16- Tafsīr al-Qummi: They want to extinguish the light of Allah with their mouths; and Allah completes His light. [Al-Saf: 8] He said, This will be through the Qā'im from the House of Muhammad (a.s) when he uprises to manifest Islam over all other religions, so that no deity other than Allah is worshipped. It is signified by the narration, “He will fill the earth with equity as it will be replete with oppression and inequity.”

17- Tafsīr al-Qummi: And other things you love are help from Allah and a victory near. [Al-Saf: 13] It will be happen in this life through the victory of the Qā'im (a.s).

18- Tafsīr al-Qummi: Until, when they see that which they are promised. [Al-Jinn: 24] This is the Qā'im and the Prince of the Believers (a.s). Then they will know who is weaker in helpers and fewer in numbers.

19- Tafsīr al-Qummi: Surely, they will weave a scheme. And I will make a scheme. So grant the disbelievers, O’ Muhammad, respite. Let them alone for a while [Al-Tāriq: 16] until the Qā'im (a.s) rises and will avenge for Me from the despots and the tyrants of Qureish and Umayyads and the rest of the people.

20- Tafsīr al-Qummi: Ahmad Ibn Idrīs on the authority of the chain of narration from Muhammad Ibn Muslim, saying, I asked Abu Ja‘far (a.s) about the holy verse, I swear by the night when it draws a veil. [Al-Layl: 1] The Imam said, “The night here is the second person. He drew veil over the Prince of the Believers (a.s) during his reign, which he enjoyed over the Prince of the Believers. The Prince of the Believers (a.s) was ordered to forebear during their rule.”

Muhammad Ibn Muslim said, “And the day when it shines with brightness.” [Al-Layl: 2] The Imam said, “The day is the Qā'im from us the Ahl al-Bayt. When he rises, he will defeat the rule of falsity. The Qur’ān has used many parables about it for the people, however, the Divine words are addressed to His Messenger (a.s) and us and no one other than us knows their meaning.”

21- Tafsīr al-Qummi: Say, ‘Have you thought, if your water should vanish in the morning, who will bring you running water?’ [Al-Mulk: 30] It means, “Say, ‘Have you thought if your Imam should go absent, who will bring you an Imam like him?’”

Muhammad Ibn Ja‘far narrated to us through the chain of narration on the authority of Fadhdhāla Ibn Ayyūb that al-Redhā’ (a.s) was asked about the saying of Allah, the Exalted, Say, ‘Have you thought, if your water should vanish in the morning, who will bring you running water?’ The Imam (a.s) said, “Your water is your gateways, the Imams. The Imams are the gateways to Allah. ‘Who will bring you running water’ means, ‘Who will bring the knowledge of the Imam?’”

16- تفسير القمي: "يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ" قال: بالقائم من آل محمد صلوات الله عليهم إذا خرج ليظهره على الدين كله حتى لا يعبد غير الله وهو قوله: يملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً.

17- تفسير القمي: "وَأُخْرَى تُحِبُّونَهَا نَصْرٌ مِنَ اللَّهِ وَفَتْحٌ قَرِيبٌ" يعني في الدنيا بفتح القائم (ع).

18- تفسير القمي: "حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ" قال: القائم وأمير المؤمنين (ع) "فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا."

19- تفسير القمي: "إِنَّهُمْ يَكِيدُونَ كَيْدًا وَأَكِيدُ كَيْدًا فَمَهِّلْ الْكَافِرِينَ" يا محمد "أَمْهِلْهُمْ رُوَيْدًا" لو بعث القائم (ع) فينتقم لي من الجبارين والطواغيت من قريش وبني امية وسائر الناس.

20- تفسير القمي: أحمد بن إدريس، عن محمد بن عبد الجبار، عن ابن أبي عمير عن حماد بن عثمان، عن محمد بن مسلم قال: سألت أبا جعفر (ع) عن قول الله " وَاللَّيْلِ إِذَا يَغْشَى" قال: الليل في هذا الموضع الثاني غش أمير المؤمنين (ع) في دولته التي جرت له عليه وأمر أمير المؤمنين (ع) أن يصبر في دولتهم حتى تنقضي قال: "وَالنَّهَارِ إِذَا تَجَلَّى" قال: النهار هو القائم منا أهل البيت(ع) إذا قام غلب دولة الباطل. والقرآن ضرب فيه الامثال للناس وخاطب نبيه (ص) به ونحن فليس يعلمه غيرنا.

21- تفسير القمي: "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" قل: أرأيتم إن أصبح إمامكم غائباً فمن يأتيكم بامام مثله.

حدثنا محمد بن جعفر عن محمد بن أحمد، عن القاسم بن العلا، عن إسماعيل بن علي الفزاري، عن محمد ابن جمهور، عن فضالة بن أيوب قال: سئل الرضا صلوات الله عليه عن قول الله(عزوجل) "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" فقال (ع): ماؤكم أبوابكم الائمة والائمة أبواب الله فمن يأتيكم بماء معين يعني يأتيكم بعلم الامام.

22- Tafsīr al-Qummi: It is He who has sent His Messenger with the guidance and the religion of Truth, that He may uplift it above all religions, though the unbelievers be averse. [Barā’a: 34] This verse was revealed about the Qā'im from the House of Muhammad (a.s). He is the Imam that Allah will uplift and manifest him over all religions and he will fill the earth with equity and justice, as it is replete with oppression and inequity. This is of the verses the materialization thereof is after their revelation.

23- Al-Khisāl: Al-‘Attār through the chain of narration on the authority of Muthannā al-Hannāt: I heard Abu Ja‘far (a.s) say, “The Days of Allah are three: The Day al-Qā'im shall rise, the Day of the Return, and the Day of Judgment.”

24- Thawāb al-A‘māl: Ibn al-Walīd through the chain of narration from Sulaymān, from his father, saying, I recited to Abu ‘Abdillah (a.s), “Has there not come to you the news of the overwhelming calamity?” [Al-Ghāshiya: 1] The Imam said, “Al-Qā'im will overwhelm them with the sword.” I recited, “Some faces shall be on that day downcast.” The Imam said, “It means that they will be humble and will not be able to defy.” I said, “Laboring.” The Imam said, “They labored not according to what Allah, the Exalted, revealed.” I said, “Appointing.” The Imam said, “They appointed other than the Guardians of the Order.” I said, “Entering into the burning fire.” He said, “They will enter the fire of wars in this life in the time of the Qā'im and the fire of Hell in the hereafter.”

25- Ikmāl al-Dīn and Thawāb al-A‘māl: On the authority of Ibn Ri’āb from Abu ‘Abdillah (a.s) that the Imam said about the holy verse, On the Day when a certain sign of your Lord will come, a soul’s faith shall not benefit it, has it not already believed from before, [Al-An‘ām: 158] “The signs are the Imams and the Awaited Sign is the Qā'im (a.s). On that Day, no one’s belief will not benefit him, has he not already believed before his uprise with the sword, even if he may have believed in his forefathers.”

26- Ikmāl al-Dīn: My father through the chain of narration on the authority of Umm Hāni: I met Abu Ja‘far Muhammad Ibn ‘Ali Ibn al-Husain Ibn ‘Ali Ibn Abi Tālib (a.s) and asked him about this verse, But nay, I swear by the stars that run their course and hide themselves. [Al-Takwīr: 16] The Imam said, “An Imam who will go into hiding, when all who know him will be gone, in the year two hundred and sixty and then he will appear like a blazing meteor in the darkness of the night. If one should live up to that time, his heart shall find solace.”

‘Allāma Majlisi’s Note: The reason that the word “stars” has come in plural form could be to show veneration for the Imam of the Age (a.s) or for the purpose of emphasis in his being the last and that his appearance will encompass the appearance of all the Imams, peace be with them, considering their raj‘a. It can also mean that his appearance is as great as if all of the Imams were to appear.

22- تفسير القمي: "هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ" إنها نزلت في القائم من آل محمد(ع) وهو الامام الذي يظهره الله على الدين كله فيملأ الأرض قسطاً وعدلاً كما ملئت جوراً وظلماً وهذا مما ذكرنا أن تأويله بعد تنـزيله.

23- الخصال: العطار، عن سعد، عن ابن يزيد، عن محمد بن الحسن الميثمي عن مثنى الحناط، قال: سمعت أبا جعفر (ع) يقول: "أيّام اللهِ" ثلاثة: يوم يقوم القائم ويوم الكرة ويوم القيامة.

24- ثواب الأعمال: ابن الوليد عن الصفار، عن عباد بن سليمان، عن محمد بن سليمان، عن أبيه قال: قلت: لابي عبد الله (ع): "هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ" قال: يغشاهم القائم بالسيف قال: قلت: "وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ" قال: يقول خاضعة لا تطيق الامتناع قال: قلت: "عَامِلَةٌ" قال: عملت بغير ما أنـزل الله(عزوجل) قلت: "نَاصِبَةٌ" قال: نصب غير ولاة الامر قال: قلت: "تَصْلَى نَاراً حَامِيَةً" قال: تصلى نار الحرب في الدنيا على عهد القائم وفي الآخرة نار جهنم.

25- إكمال الدين وثواب الأعمال: أبي، عن سعد، عن ابن أبي الخطاب، عن ابن محبوب، عن ابن رئاب، عن أبي عبد الله (ع) أنه قال: في قول الله(عزوجل) "هَلْ يَنظُرُونَ إِلَّا أَنْ تَأْتِيَهُمْ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ" فقال: الآيات هم الائمة والآية المنتظر هو القائم (ع) فيومئذ لا ينفع نفسا إيمانها لم تكن آمنت من قبل قيامه بالسيف وإن آمنت بمن تقدمه من آبائه (ع).

26- إكمال الدين: أبي، وابن الوليد معاً، عن سعد والحميري معا، عن أحمد بن الحسين بن عمر بن يزيد، عن الحسين بن الربيع، عن محمد بن إسحاق، عن أسد ابن ثعلبة، عن ام هانئ قالت: لقيت أبا جعفر محمد بن علي بن الحسين بن علي بن أبيطالب (ع) فسألته عن هذه الآية "فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِي الْكُنَّسِ" فقال: إمام يخنس في زمانه عند انقضاء من علمه سنة ستين ومأتين ثم يبدو كالشهاب الوقاد في ظلمة الليل فان أدركت ذلك قرت عيناك.

أقول: على تأويله على الجمعية إما للتعظيم أو للمبالغة في التأخر، أو لشموله لسائر الائمة (ع) باعتبار الرجعة، أو لأن ظهوره (ع) بمنـزلة ظهور الجميع، ويحتمل أن يكون المراد بها الكواكب، فيكون ذكرها لتشبيه الامام بها في الغيبة والظهور كما في أكثر البطون. "فإن أدركت" أي على الفرض البعيد أو في الرجعة "ذلك": أي ظهوره وتمكنه.

27- Ikmāl al-Dīn: My father and Ibn al-Walīd through the chain of narration on the authority of Abu Basīr from Abu Ja‘far (a.s) about the verse, Say, ‘Have you thought, if your water should vanish in the morning, who will bring you running water?’ [Al-Mulk: 30] “This verse has been revealed about the Qā'im. It says, If your Imam goes into invisibility from you, while you do not know where is he, who will bring you an apparent Imam who can bring you the news of the heavens and the earth and the orders and prohibitions of Allah, the Exalted.” Then the Imam said, “The meaning of this verse has not been translated into reality yet, and it will translate into reality.”

28- Ikmāl al-Dīn: Dāwūd al-Riqqi narrates from Abu ‘Abdillah (a.s) about the verse, Those who believe in the unseen. [Al-Baqara: 3] The Imam said, “Those who profess to the rise of the Qā'im (a.s) that it is true.”

29- Ikmāl al-Dīn: Yahyā Ibn Abi al-Qāsim says, I asked al-Sādiq (a.s) about the saying of Allah, the Exalted, Alif lām meem. This book, there is no doubt therein, it is guidance for the pious, who believe in the unseen. [Al-Baqra: 1-3] The Imam said, “The pious are the Shī‘a of ‘Ali (a.s). As for the unseen: it is the Hujja gone into invisibility. The evidence of that is the saying of Allah, And they say, ‘Why is not a sign sent to him from his Lord? Say, The Unseen is only for Allah, so wait, I am too with you of those who wait. [Yunūs: 20]

30- Ikmāl al-Dīn: Al-Mudhaffar al-‘Alawi through the chain of narration on the authority of ‘Ali Ibn Ja‘far from his brother Musā (a.s) saying, “I heard Abu ‘Abdillah (a.s) say with regard to the Divine saying, Say, Have you thought, if your water should vanish in the morning, who will bring you running water? ‘Say, Have you thought if your Imam should disappear from you, who will bring you a new Imam?’”

31- Al-Ghaiba of Sheikh Tusi: Ibrāhim Ibn Salama narrates that Ibn ‘Abbās said about the verse, In the heavens is your sustenance and what you are being promised, [Al-Dhāriyāt: 22] “That is the rise of the Mahdi.”

32- Al-Ghaiba of Sheikh Tusi: Through the same chain of narration from Ibn ‘Abbās about the verse, Beware that Allah revives the earth after its death, [Al-Hadīd: 17] “It means that the earth will be restituted through the Qā'im of the House of Muhammad after its death, that is, after the inequity of its rulers. We explained to you the signs, through the Qā'im of the House of Muhammad, so perchance you may ratiocinate.”

33- Al-Ghaiba of Sheikh Tusi: Abu Muhammad al-Majdi narrates through the mentioned chain of narration from Ibn ‘Abbās with regard to the Divine words, And in the heavens is your sustenance and what you are being promised. And by the Lord of the heavens and the earth, it is verily the truth, just as you speak. Ibn ‘Abbās said, “It is the rise of the Qā'im (a.s). Similar to this is the verse, Wherever you may be, Allah will bring all of you.” [Al-Baqara: 148] He said, “This is about the companions of the Qā'im. Allah will bring them together in one day.”

27- إكمال الدين: أبي وابن الوليد معا، عن سعد، عن موسى بن عمر بن يزيد، عن علي ابن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي جعفر (ع) قال في قول الله(عزوجل): "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" فقال: هذه نزلت في القائم يقول: إن أصبح إمامكم غائبا عنكم لا تدرون أين هو فمن يأتيكم بامام ظاهر يأتيكم بأخبار السماء والارض وحلال الله(عزوجل) وحرامه ثم قال: والله ما جاء تأويل الآية ولابد أن يجئ تأويلها.

28- إكمال الدين: ابن المتوكل، عن محمد العطار، عن ابن عيسى، عن عمر بن عبد العزيز، عن غير واحد من أصحابنا، عن داود الرقي، عن أبي عبد الله (ع) في قول الله(عزوجل) "اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ" قال: من أقر بقيام القائم (ع) أنه حق.

29- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن علي بن أبي حمزة، عن يحيى بن أبي القاسم قال: سألت الصادق (ع) عن قول الله(عزوجل) "الم. ذَلِكَ الْكِتابُ لَا رَيْبَ فِيهِ هُدَىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ" فقال: المتقوم شيعة علي (ع) وأما الغيب فهو الحجة الغائب وشاهد ذلك قول الله تعالى "وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنْ الْمُنْتَظِرِينَ."

30- إكمال الدين: المظفر العلوي، عن ابن العياشي، عن أبيه، عن جبرئيل بن أحمد عن موسى بن جعفر البغدادي، عن موسى بن القاسم، عن علي بن جعفر، عن أخيه موسى (ع) قال: سمعت أبا عبد الله (ع) يقول في قول الله(عزوجل): "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" قل أرايتم إن غاب عنكم إمامكم فمن يأتيكم بامام جديد.

31- الغيبة للشيخ الطوسي: إبراهيم بن سلمة، عن أحمد بن مالك، عن حيدر بن محمد، عن عباد بن يعقوب، عن نصر بن مزاحم، عن محمد بن مروان، عن الكلبي، عن أبي صالح عن ابن عباس في قوله "وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ" قال: هو خروج المهدي.

32- الغيبة للشيخ الطوسي: بهذا الاسناد، عن ابن عباس في قوله تعالى "اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا" يعني يصلح الارض بقائم آل محمد من بعد موتها يعني من بعد جور أهل مملكتها " قَدْ بَيَّنَّا لَكُمْ الْآيَاتِ" بقائم آل محمد "لَعَلَّكُمْ تَعْقِلُونَ."

33- الغيبة للشيخ الطوسي: أبو محمد المجدي، عن محمد بن علي بن تمام، عن الحسين بن محمد القطعي، عن علي بن أحمد بن حاتم، عن محمد بن مروان، عن الكلبي، عن أبي صالح عن ابن عباس في قول الله "وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ. فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنطِقُونَ" قال: قيام القائم (ع) ومثله "أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمْ اللَّهُ جَمِيعًا" قال: أصحاب القائم يجمعهم الله في يوم واحد.

34- Al-Ghaiba of Sheikh Tusi: Muhammad Ibn Ismā‘l narrates through the mentioned chain of narration from Ishāq Ibn ‘Abdillah Ibn ‘Ali Ibn al-Husain in reference to this verse, And by the Lord of the heavens and the earth, it is true just as you speak, that he said, “This is the rise of the Qā'im from the House of Muhammad.” He said, “About him is the verse, Allah has promised those from you who believe and do good deeds that He will make them heirs on earth as he made the people before them heirs and that He will certainly establish their religion for them, which He has approved for them, and that He will give them in exchange after their fear, security. ‘They shall worship Me and will not associate anything with Me.’” [Al-Noor: 55] He said, “This has been revealed about the Mahdi (a.s).”

35- Al-Ghaiba of Sheikh Tusi: Muhammad Ibn ‘Ali narrates on the authority of Muhammad Ibn ‘Ali Ibn al-Husain, on the authority of his father, on the authority of his grandfather, from the Prince of the Believers ‘Ali (a.s) about the Divine saying, Yet We desire to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors, [Al-Qasas: 5] that the Imam said, “They are the House of Muhammad. Allah will raise their Mahdi after their distress, so he will honor them and will disgrace their enemy.

36- Ikmāl al-Dīn: ‘Ali Ibn Hātam narrated to me in his writings on the authority of Ahmad Ibn Ziyād from Samā‘a and others from Abu ‘Abdillah (a.s): “This verse, And that they should not be like the people who were given the Book aforetime, and the term seemed over long to them, so their hearts became hard and many of them are ungodly, [Al-Hadīd: 16] was revealed about the Qā'im (a.s).”

37- Ikmāl al-Dīn: Through the same chain of narration on the authority of Salām Ibn al-Mustanīr from Abu Ja‘far about the saying of Allah, the Exalted, Know that Allah revives the earth after it was dead. The Imam said, Allah, the Exalted, will revive it through the Qā'im after its death, its death referring to the disbelief of its dwellers, since the disbeliever is dead.

38- Tafsīr al-‘Ayāshi: Zurāra narrates from Abu ‘Abdillah (a.s) about the Divine saying, And these days, We bring them to men by turns. [Āl ‘Imrān: 140] The Imam said, “It has always been the case since Allah has created Adam that there has been a chance for God and chance for Satan. So where is the chance of God? Is he not the one Qā'im!”

39- Tafsīr al-‘Ayāshi: ‘Amr Ibn Shamir narrates from Jābir that Abu Ja‘far said about the verse, Today the disbelievers despaired from your religion, so do not fear them and fear Me, [Al-Mā’ida: 4] “The day Qā'im (a.s) rises, the Umayyads will despair. They are the disbelievers who will despair from the House of Muhammad, peace be with them.”

40- Tafsīr al-‘Ayāshi: Jābir narrates Ja‘far Ibn Muhammad and Abu Ja‘far (a.s) about the verse, And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage. [Barā’a: 1] The Imams said, “It is the exit of the Qā'im and the announcement of his call to himself.”

34- الغيبة للشيخ الطوسي: محمد بن إسماعيل المقري، عن علي بن العباس، عن بكار بن أحمد عن الحسن بن الحسين، عن سفيان الجريري، عن عمير بن هاشم الطائي، عن إسحاق ابن عبد الله بن علي بن الحسين في هذه الآية "فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنطِقُونَ" قال: قيام القائم من محمد قال: وفيه نزلت: "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمْ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا" قال: نزلت في المهدي (ع).

35- الغيبة للشيخ الطوسي: محمد بن علي، عن الحسين بن محمد القطعي، عن علي بن حاتم عن محمد بن مروان، عن عبيد بن يحيى الثوري، عن محمد بن علي بن الحسين، عن أبيه، عن جده، عن علي (ع) في قوله تعالى "وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمْ الْوَارِثِينَ" قال: هم آل محمد يبعث الله مهديهم بعد جهدهم فيعزهم ويذل عدوهم.

36- إكمال الدين: علي بن حاتم فيما كتب إلي، عن أحمد بن زياد، عن الحسن بن علي بن سماعة، عن أحمد بن الحسن الميثمي، عن سماعة وغيره، عن أبي عبد الله (ع) قال: نزلت هذه الآية في القائم (ع) "وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمْ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ."

37- إكمال الدين: بهذا الاسناد عن الميثمي، عن ابن محبوب، عن مؤمن الطاق، عن سلام بن المستنير، عن أبي جعفر (ع) في قول الله(عزوجل) "اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا" قال: يحييها الله(عزوجل) بالقائم بعد موتها يعني بموتها كفر أهلها والكافر ميت.

38- تفسير العياشي: عن زرارة، عن أبي عبد الله (ع) في قول الله "وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ" قال: ما زال منذ خلق الله آدم دولة لله ودولة لابليس فأين دولة الله أما هو قائم واحد.

39- تفسير العياشي: عن عمرو بن شمر، عن جابر قال: قال أبو جعفر (ع) في هذه الآية "الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي" يوم يقوم القائم (ع) يئس بنو امية فهم الذين كفروا، يأسوا من آل محمد(ع).

40- تفسير العياشي: عن جابر، عن جعفر بن محمد وأبي جعفر (ع) في قول الله "وَأَذَانٌ مِنْ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَر" قال: خروج القائم و"أذان" دعوته إلى نفسه.

41- Tafsīr al-‘Ayāshi: Zurāra narrates: Abu ‘Abdillah (a.s) said that his father was asked about the Divine saying, And fight the disbelievers all together as they fight you all together, [Barā’a: 37] so there may not be any disbeliever and that they religion may all be for Allah. [Al-Anfāl: 39] Then he said, “This verse has not been realized. If our Qā'im should rise, the people of his time will see as the realization of this verse unfolds and that the religion of Muhammad (a.s) reaches where the night reaches, so much so that there will be no polytheism on the face of the earth, as said by Allah.”

42- Tafsīr al-‘Ayāshi: Abān Ibn Musāfir narrates from Abu ‘Abdillah (a.s) about the holy verse, If We should postpone the punishment from them until a numbered ummah, “It means a number like the number of the warriors of Badr.” The Imam said, “They will gather for him in a single hour like scattered patches of cloud of autumn.”

43- Tafsīr al-‘Ayāshi: Al-Husain narrates on the authority of al-Khazzāz from Abu ‘Abdillah (a.s) about the verse, If we should delay the punishment from them until a numbered Ummah. The Imam said, “That is the Qā'im and his companions.”

44- Ibrāhim Ibn ‘Omar on the authority of a certain man he heard from, from Abu Ja‘far (a.s), “The covenant of the Messenger of Allah reached ‘Ali Ibn al-Husain and then Muhammad Ibn ‘Ali. Then Allah will do what He desires. They adhere to it when a man from them rises and with him are three hundred men and the standard of the Messenger of Allah (a.s). He is purposing Medina until he passes by al-Baidā’ and says, ‘This is the place of the people who will be swallowed.’ And that is the verse that Allah says, Do they then who plan evil feel secure that Allah will not cause the earth to swallow them or that punishment may overtake them from hence they do not perceive?” [Al-Nahl: 45]

45- Tafsīr al-‘Ayāshi: Ibn Sanān narrates that Abu ‘Abdillah (a.s) was asked about the Divine saying, Do they who plan evil feel secure that Allah will not cause the earth to swallow them. The Imam said, “They are the enemies of Allah and they will be deformed, beaten, and drawn into the earth.”

46- Tafsīr al-‘Ayāshi: Sālih Ibn Sahl narrates from Abu ‘Abdillah (a.s) in regard to following verses, [Al-Isrā’: 4-6] We issued a verdict to the Children of Israel in the Book that you will twice raise mischief on earth. This is the murder of the Prince of the Believers and lancing of Hasan. And you will ascend exceeding high. This refers to the murder of Husain. ‘When the promise of the first of the two comes’ refers to the event of avenging the blood of al-Husain. ‘We will raise our servants over you, men of great might; they went to and fro in the lands is about a nation Allah sends before the rise of the Qā'im, who will not leave any felon against the House of Muhammad but set him ablaze. ‘And it is a promise fulfilled’ before the rise of the Qā'im.

41- تفسير العياشي: عن زرارة قال: قال أبو عبد الله (ع): سئل أبي عن قول الله: "وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً" حتى لا يكون مشرك "وَيَكُونَ الدِّينُ كُلّهُ للهِ" ثم قال: إنه لم يجئ تأويل هذه الآية ولو قد قام قائمنا سيرى من يدركه ما يكون من تأويل هذه الآية وليبلغن دين محمد(ص) ما بلغ الليل حتى لا يكون شرك على ظهر الارض كما قال الله.

42- تفسير العياشي: عن أبان، عن مسافر، عن أبي عبد الله (ع) في قول الله "وَلَئِنْ أَخَّرْنَا عَنْهُمْ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ" يعني عدة كعدة بدر، قال يجمعون له في ساعة واحدة قزعا كقزع الخريف.

43- تفسير العياشي: عن الحسين، عن الخزاز، عن أبي عبد الله (ع) "وَلَئِنْ أَخَّرْنَا عَنْهُمْ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ" قال: هو القائم وأصحابه.

44- تفسير العياشي: عن إبراهيم بن عمر، عمن سمع أبا جعفر (ع) يقول: إن عهد نبي الله صار عند علي بن الحسين (ع) ثم صار عند محمد بن علي ثم يفعل الله ما يشاء فالزم هؤلاء فإذا خرج رجل منهم معه ثلاثمأة رجل ومعه رأية رسول الله(ص) عامداً إلى المدينة حتى يمر بالبيداء فيقول: هذا مكان القوم الذين خسف بهم وهي الآية التي قال الله "أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمْ الْأَرْضَ أَوْ يَأْتِيَهُمْ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ. أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ."

45- تفسير العياشي: عن ابن سنان، عن أبي عبد الله (ع) سئل عن قول الله: "أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمْ الْأَرْضَ" قال: هم أعداء الله وهم يمسخون ويقذفون ويسبخون في الارض.

46- تفسير العياشي: عن صالح بن سهل، عن أبي عبد الله (ع) في قوله "وَقَضَيْنَا إِلَى بَنِي إسْرائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ" قتل علي وطعن الحسن "وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا" قتل الحسين "فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا" إذا جاء نصر دم الحسين "بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ" قوم يبعثهم الله قبل خروج القائم لا يدعون وترا لآل محمد إلا أحرقوه "وَكَانَ وَعْدًا مَفْعُولًا" قبل قيام القائم.

‘Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band’ refers to the coming of Husain (a.s) in the Return (al-Raj*‘*a) with seventy men of his companions who were martyred with him. They will be wearing white cloaks embroidered with gold, with each cloak having two sides.

The news that reaches the people will be that Husain (a.s) has come with his companions, so the believers will not doubt, and that he is neither the Dajjāl nor the Satan. The Imam (al-Hujja Ibn al-Hasan (a.s)) will be amongst the people at that day. When it is established to the believer that he is Husain (a.s), he will not doubt therein, and when the news of Husain (a.s) comes to al-Hujja al-Qā'im (a.s) amidst the people and the believers authenticate it, the Hujja will die. So the one who would perform his funeral bath, shrouding, scenting, and burial will be Husain (a.s). An Heir is succeeded but by an Heir.” Ibrāhim narrated that al-Husain will rule so long over the people that his eyebrows will fall over his eyes from old age.

47- Tafsīr al-‘Ayāshi: Hamrān narrates from Abu Ja‘far (a.s) that the Imam was reading, We sent over you our servants, men of great might, and then he said, “He is the Qā'im and his companions are men of great might.”

48- Tafsīr al-‘Ayāshi: Mas‘ada Ibn Sadaqa narrates from Ja‘far Ibn Muhammad, from his father, from his grandfather, saying, Said the Prince of the Believers (a.s) in his sermon, “People! Ask me before you lose me, for I have extensive knowledge. So ask me before the eastern mischief tears apart with its leg, while its wreckage will be treading. Accursed are its hooter, its ally, its leader, its driver, and the one who seeks protection from it. How abundant will be the ones who will raise its cloak and call to its curse, while there is no place to protect it and there is no one to have mercy on it! When times pass, you would say, ‘He is dead, or killed, or gone to some valley.’ Then expect relief, which is the materialization of this verse, And We helped you through wealth and sons and made you a numerous band. By the One Who split the seed and created the nations, they will live at that time like blessed kings. No one of them will go from this world until he has fathered one thousand sons, secure from every heresy and mishap and hardship, and practicing according to the Book of God and the conduct of His Apostle, in a time when all misgivings and doubts have abandoned them.

49- Al-Ghaiba of al-Ne‘māni: Al-Kulayini narrates through the chain of narration on the authority of al-Mufadhdhal from Abu ‘Abdillah (a.s) that the Imam was asked about the holy verse, When the trumpet is sounded. [Al-Mudathir: 8] The Imam said, “There is an Imam from us who will be in hiding; and when Allah, the Exalted, desires his rule to manifest, He will cast a point into his heart, so he will appear with God’s command.”

"ثُمَّ رَدَدْنَا لَكُمْ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا" خروج الحسين (ع) في الكرة في سبعين رجلاً من أصحابه الذين قتلوا معه عليهم البيض المذهب لكل بيضة وجهان والمؤدي إلى الناس أن الحسين قد خرج في أصحابه حتى لا يشك فيه المؤمنون وأنه ليس بدجال ولا شيطان، الامام الذي بين أظهر الناس يومئذ، فإذا استقر عند المؤمن أنه الحسين لا يشكون فيه وبلغ عن الحسين الحجة القائم بين أظهر الناس وصدقه المؤمنون بذلك جاء الحجة الموت فيكون الذي يلي غسله وكفنه وحنوطه وإيلاجه حفرته الحسين ولا يلي الوصي إلا الوصي.

وزاد إبراهيم في حديثه ثم يملكهم الحسين حتى يقع حاجباه على عينيه.

47- تفسير العياشي: عن حمران، عن أبي جعفر (ع) قال كان يقرأ "بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ" ثم قال: وهو القائم وأصحابه اولي بأس شديد.

48- تفسير العياشي: عن مسعدة بن صدقة، عن جعفر بن محمد، عن أبيه، عن جده (ع) قال: قال أمير المؤمنين (ع) في خطبته:

يا أيها الناس سلوني قبل أن تفقدوني فان بين جوانحي علماً جماً فسلوني قبل أن تبقر برجلها فتنة شرقية تطأ في حطامها ملعون ناعقها ومولاها وقائدها وسائقها والمتحرز فيها فكم عندها من رافعة ذيلها يدعو بويلها دخله أو حولها لا مأوى يكنها ولا أحد يرحمها فإذا استدار الفلك قلتم مات أو هلك وأي وادسلك فعندها توقعوا الفرج وهو تأويل هذه الآية "ثُمَّ رَدَدْنَا لَكُمْ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا" والذي فلق الحبة وبرأ النسمة ليعيش إذ ذاك ملوك ناعمين ولا يخرج الرجل منهم من الدنيا حتى يولد لصلبه ألف ذكر آمنين من كل بدعة وآفة والتنـزيل عاملين بكتاب الله وسنة رسوله قد اضمحلت عليهم الآفات والشبهات.

49- الغيبة للنعمانى: الكليني، عن أبي علي الاشعري، عن محمد بن حسان، عن محمد بن علي، عن عبد الله بن القاسم، عن المفضل، عن أبي عبد الله (ع) أنه سئل عن قول الله(عزوجل) "فَإِذَا نُقِرَ فِي النَّاقُورِ" قال: إن منا إماما مستترا فإذا أراد الله(عزوجل) إظهار أمره نكت في قلبه نكتة فظهر فقام بأمر الله(عزوجل).

50- Al-Ghaiba of al-Ne‘māni: Abu ‘Oqda narrates through the chain of narration on the authority of Abu Basīr from Abu ‘Abdillah (a.s) about the holy verse, Allah has promised those of you who believe and perform good deeds that He will make them heirs on earth as he did make heirs those before them and that He will empower for them their religion, which He has liked for them, and that He will give them in exchange security after their fear; ‘Worship Me and do not make anything partner with Me.’ [Al-Noor: 55] The Imam said, “It is the Qā'im and his companions.”

51- Al-Ghaiba of al-Ne‘māni: Ibn ‘Oqda narrates through the chain of narration on the authority of Ishāq Ibn ‘Abd al-‘Aziz from Abu ‘Abdillah (a.s) in the context of the holy verse, And if We should postpone the punishment from them until numbered band. The Imam said, “The punishment is the rise of the Qā'im and the numbered band is the number of the warriors of Badr and his companions.”

52- Al-Ghaiba of al-Ne‘māni: Ibn ‘Oqda Ahmad Ibn Yusuf narrate through the chain of narration on the authority of Abu Basīr from Abu ‘Abdillah (a.s) in the context of the holy verse, And rush to good deeds. Wherever you be, Allah will bring all of you together. [Al-Baqara: 148] The Imam said, “The verse has come about the Qā'im and his companions. They will be brought together without a tryst.”

53- Al-Ghaiba of al-Ne‘māni: ‘Ali Ibn al-Husain al-Mas‘ūdi narrates through the chain of narration on the authority of Abu Basīr from Abu ‘Abdillah (a.s) in the context of the Divine saying, People, who are being waged war against, have been given a leave, for they are oppressed; and verily Allah is able to help them. [Al-Hajj: 39] The Imam said, “This verse is about the Qā'im (a.s) and his companions.”

54- Al-Ghaiba of al-Ne‘māni: ‘Ali Ibn Ahmad narrates through the chain of narration on the authority of Abu Basīr from Abu ‘Abdillah (a.s) in the context of the holy verse, The guilty shall be recognized by their marks. [Al-Rahmān: 41] The Imam said, “Allah recognizes them; however, this verse has come about the Qā'im; he will recognize them from their appearance and he and his companions will strike them with the sword.”

55- Kanz Jāme‘ al-Fawā’id and Ta’wīl al-Āyāt al-Dhāhira: Muhammad Ibn al-‘Abbās narrates through the chain of narration on the authority of Mufadhdhal Ibn ‘Omar, saying, I asked Abu ‘Abdilalh (a.s) about the holy Divine saying, And most certainly We will make them taste of the nearer punishment before the greater punishment. [Alam Sajda: 21] He said, “The nearer one is the rise of prices and the greater one is the Mahdi with the sword.”

50- الغيبة للنعمانى: ابن عقدة، عن أحمد بن يوسف بن يعقوب أبو الحسين من كتابه عن إسماعيل بن مهران، عن ابن البطائني، عن أبيه، ووهب، عن أبي بصير، عن أبي عبد الله (ع) في قوله(عزوجل) "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمْ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا" قال: القائم وأصحابه.

51- الغيبة للنعمانى: ابن عقدة، عن حميد بن زياد، عن علي بن الصباح، عن الحسن بن محمد الحضرمي، عن جعفر بن محمد، عن إبراهيم بن عبد الحميد، عن إسحاق بن عبد العزيز، عن أبي عبد الله (ع) في قوله " ولئن أخرنا عنهم العذاب إلى امة معدودة " قال: العذاب خروج القائم والامة المعدودة (عدة) أهل بدر وأصحابه.

52- الغيبة للنعمانى: ابن عقدة، وأحمد بن يوسف، عن إسماعيل بن مهران، عن الحسن بن علي، عن أبيه، ووهب، عن أبي بصير، عن أبي عبد الله (ع) في قوله: "فَاسْتَبِقُوا الْخَيْرَاتِ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمْ اللَّهُ جَمِيعًا" قال: نزلت في القائم وأصحابه يجمعون على غير ميعاد.

53- الغيبة للنعمانى: علي بن الحسين المسعودي، عن محمد العطار، عن محمد بن الحسن، عن محمد بن علي الكوفي، عن ابن أبي نجران، عن القاسم، عن أبي بصير عن أبي عبد الله (ع) في قول الله(عزوجل) "أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ" قال: هي في القائم (ع) وأصحابه.

54- الغيبة للنعمانى: علي بن أحمد، عن عبيد الله بن موسى، عن البرقي، عن أبيه عن محمد بن سليمان، عن أبي بصير، عن أبي عبد الله (ع) قوله "يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ" قال: الله يعرفهم ولكن نزلت في القائم يعرفهم بسيماهم فيخبطهم بالسيف هو وأصحابه خبطا.

55- كنـز جامع الفوائد: محمد بن العباس، عن علي بن حاتم، عن حسن بن محمد بن عبد الواحد عن جعفر بن عمر بن سالم، عن محمد بن حسين بن عجلان، عن مفضل بن عمر قال: سألت أبا عبد الله (ع) عن قول الله(عزوجل) "وَلَنُذِيقَنَّهُمْ مِنْ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ" قال: الادنى غلاء السعر والأكبر المهدي بالسيف.

56- Kanz Jāme‘ al-Fawā’id and Ta’wīl al-Āyāt al-Dhāhira: Muhammad Ibn al-‘Abbās narrates through the chain of narration on the authority of ‘Abd al-Hamīd from Abu ‘Abdillah (a.s): “When the Qā'im rises, he will enter the Sacred Mosque (Masjid al-Harām) and face the Ka‘ba and put the Maqām in his hind and pray two rak‘as. Then he will stand and say, ‘O’ People! I am the nearest of all people to Adam. O’ People! I am the nearest of all people to Abraham. O’ People! I am the nearest of all people to Ishmael. O’ People! I am the nearest of all people to Muhammad (a.s).’ Then he will stretch his hands towards the heavens and pray and beseech, so fervently that he falls on his face. This is the saying of God, the Glorified, Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with Allah? Little is that you mind!” [Al-Naml: 62]

On the authority of Muhammad Ibn Muslim from Abu Ja‘far (a.s) about the Divine saying, Or, Who answers the distressed one when he calls upon him, the Imam said, “This has been revealed about the Qā'im (a.s). When he rises, he will wear a turban and offer salāh at the Maqām and fervently beseech his Lord. Thus, no standard of his will never eve be defeated.

57- Kanz Jāme‘ al-Fawā’id and Ta’wīl al-Āyāt al-Dhāhira: The holy verse, They desire to put out the light of God with their mouths. [Al-Saf: 8] Its Interpretation: Muhammad Ibn al-‘Abbās narrates through the chain of narration on the authority of Abu al-Jārūd from Abu Ja‘far (a.s) that he said, “If you should abandon this order, Allah will not.”

This is supported by the narration of the Sheikh Muhammad Ibn Ya‘qūb on the authority of Muhammad Ibn al-Fudhail from Abu al-Hasan al-Mādhi (the Seventh Imam) (a.s). Muhammad Ibn al-Fudhail says, I asked the Imam about the verse, And Allah will complete His light. He said, “’They desire to put out the light of God with their mouths’ refers to the guardianship of the Prince of the Believers (a.s) ‘and Allah completes His light’ refers to the position of Imamate, on the virtue of the Divine saying, ‘Believe in Allah, His Apostle, and the light which We have descended.’ [Al-Thaghābun: 8] The light is the Imam.”

I recited the verse, He is the One Who sent His Apostle with guidance and the true religion. He said, “He is the One Who ordered His Apostle with guardianship for his heir. Guardianship is the true religion.” I recited, So He may uplift it over religion all. He said, “It refers to all religions at the time of the rise of the Qā'im because of the God’s statement, And Allah will complete His light through the guardianship of the Qā'im, dislike may the disbelievers the guardianship of ‘Ali.”

I asked, “Is this revelation?”

He said, “Yes, this word is revelation and the rest is interpretation.”

56- كنـز جامع الفوائد: محمد بن العباس، عن أحمد بن زياد، عن الحسن بن محمد، عن سماعة، عن إبراهيم بن عبد الحميد، عن أبي عبد الله (ع) قال: إن القائم إذا خرج دخل المسجد الحرام فيستقبل الكعبة ويجعل ظهره إلى المقام ثم يصلي ركعتين ثم يقوم فيقول: يا أيها الناس أنا أولى الناس بآدم يا أيها الناس أنا أولى الناس بابراهيم يا أيها الناس أنا أولى الناس باسماعيل يا أيها الناس أنا أولى الناس بمحمد(ص).

ثم يرفع يديه إلى السماء فيدعو ويتضرع حتى يقع على وجهه، وهو قوله(عزوجل) "أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَئِلَهٌ مَعَ اللَّهِ قَلِيلًا مَا تَذَكَّرُونَ."

وبالاسناد عن ابن عبد الحميد، عن محمد بن مسلم، عن أبي جعفر (ع) في قول الله(عزوجل) "أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ" قال: هذا نزلت في القائم (ع) إذا خرج تعمم وصلى عند المقام وتضرع إلى ربه فلا ترد له رأية أبداً.

57- كنـز جامع الفوائد: قوله تعالى "يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ" تأويله قال: محمد بن العباس، عن علي بن عبد الله بن حاتم، عن إسماعيل بن إسحاق، عن يحيى ابن هاشم، عن أبي الجارود، عن أبي جعفر (ع) أنه قال: لو تركتم هذا الامر ما تركه الله.

ويؤيده ما رواه الشيخ محمد بن يعقوب، عن علي بن محمد، عن بعض أصحابنا، عن الحسن بن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي (ع) قال: سألته عن هذه الآية قلت: "وَاللَّهُ مُتِمُّ نُورِهِ" قال "يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ:" ولاية أمير المؤمنين (ع) "وَاللَّهُ مُتِمُّ نُورِهِ:" الامامة لقوله(عزوجل) "فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا" والنور هو الامام.

قلت له: "هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ." قال: هو الذي أمر الله رسوله بالولاية لوصيه والولاية هي دين الحق.

قلت: "لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ" قال: على جميع الاديان عند قيام القائم لقول الله تعالى "وَاللَّهُ مُتِمُّ نُورِهِ" بولاية القائم "وَلَوْ كَرهَ الكَافِرُونَ" بولاية علي.

قلت: هذا تنـزيل؟

قال: نعم، أما هذا الحرف فتنـزيل وأما غيره فتأويل.

58- Kanz Jāme‘ al-Fawā’id and Ta’wīl al-Āyāt al-Dhāhira: Muhammad Ibn al-‘Abbās narrates through the chain of narration on the authority of Abu Basīr: I asked Abu ‘Abdillah (a.s) about the Divine saying in His book, He is the One Who sent His Apostle with guidance and the true religion so He may uplift it over religions all, even if they polytheists may dislike it. He said, “By Allah, its realization has not come yet.” I asked, “May I be your ransom, when will it be realized?” He said, “When the Qā'im rises, God willing. When the Qā'im rises, there will be no disbeliever and no polytheist but he will dislike his rise. Even if there will be a disbeliever or a polytheist inside a rock, the rock will call out, ‘O’ believer, there is a disbeliever or a polytheist inside me, so kill him.’ So Allah brings the disbeliever to him, and he kills him.”

Tafsīr Furāt al-Kufi: Ja‘far Ibn Ahmad narrates from Abu ‘Abdillah (a.s) an identical narration, however it has, “The rock says, ‘O’ Believer, there is a polytheist inside me. So break me and kill him.’”

59- Kanz Jāme‘ al-Fawā’id and Ta’wīl al-Āyāt al-Dhāhira: Muhammad Ibn al-‘Abbās narrates through the chain of narration on the authority of ‘Abāya Ibn Rib‘ī that he heard the Prince of the Believers (a.s) recite the verse, He is the One Who sent His Messenger, until its end and then say, “This has happened! Never! By the One my life is in His hands, there will be no vicinity save there will be calls of testimonials that a deity other than Allah is not and that Muhammad is the Messenger of Allah every morning and night.” He also narrates from Ibn ‘Abbās about the verse, So He may uplift it over all religions, though the polytheists are averse to it. Ibn ‘Abbās said, “This will not happen until there will be no Jew, Christian, or follower of any other path but he enters Islam. There will be a harmony so the sheep and wolf, the cow and the lion, and man and snake will live in peace; so much so that no mice will break into a food bin; so much so that jizya tax will be lifted, and the cross will be broken and pigs will be killed. That is the verse, So He may uplift it over all religions, though the polytheists are averse to it. This will happen when the Qā'im (a.s) rises.”

60- Kanz Jāme‘ al-Fawā’id and Ta’wīl al-Āyāt al-Dhāhira: From Abu ‘Abdillah (a.s) in reference to the verse, When Our verses are recited to him, he says, ‘Myths of the previous people: [Al-Qalam: 15] “This refers to his falsification of the Qā'im from the House of Muhammad (a.s) when he will say to him, ‘We do not know you and you are not from the progeny of Fātimah’, as the polytheists said to Muhammad (a.s).”

61- Tafsīr Furāt al-Kufī: Abu al-Qāsim narrates from Abu Ja‘far (a.s) in the context of the holy verse, Every soul is held in pledge for what it earns except the people of the right hand. He said, “It is us and our Shī‘a.” Abu Ja‘far (a.s) said, “Then the Shī‘a of us Ahl al-Bait are in Gardens, asking the guilty, ‘What has brought you into Hell?’ They will say, ‘We were not of the praying congregation.’ It means they were not from the Shī‘a of ‘Ali Ibn Abi Tālib.

58- كنـز الفوائد: محمد بن العباس، عن أحمد بن هوذه، عن إسحاق بن إبراهيم، عن عبد الله بن حماد، عن أبي بصير قال: سألت أبا عبد الله (ع) عن قول الله تعالى في كتابه "هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ." فقال: والله ما انـزل تأويلها بعد قلت: جعلت فداك ومتى ينـزل؟ قال: حتى يقوم القائم إن شاء الله فإذا خرج القائم لم يبق كافر ولا مشرك إلا كره خروجه حتى لو كان كافر أو مشرك في بطن صخرة لقالت الصخرة يا مؤمن في بطني كافر أو مشرك فاقتله قال: فينحيه الله فيقتله.

تفسير فرات: جعفر بن أحمد معنعنا، عن أبي عبد الله (ع) مثله وفيه لقالت الصخرة: يا مؤمن في مشرك فاكسرني واقتله.

59- كنـز الفوائد: محمد بن العباس، عن أحمد بن إدريس، عن عبد الله بن محمد عن صفوان بن يحيى، عن يعقوب بن شعيب، عن عمران بن ميثم، عن عباية بن ربعي أنه سمع أمير المؤمنين (ع) يقول: "هُوَ الَّذِي أَرْسَلَ رَسُولَهُ" الآية أظهر ذلك بعد؟ كلا والذي نفسي بيده حتى لا يبقى قرية إلا ونودي فيها بشهادة أن لا إله إلا الله وأن محمداً رسول الله بكرة وعشياً. وقال أيضا: حدثنا يوسف بن يعقوب، عن محمد بن أبي بكر المقري، عن نعيم بن سليمان، عن ليث، عن مجاهد، عن ابن عباس في قوله تعالى "لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ" قال: لا يكون ذلك حتى لا يبقى يهودي ولا نصراني ولا صاحب ملة إلا دخل في الاسلام حتى أمن الشاة والذئب والبقرة والاسد والانسان والحية وحتى لا تقرض فارة جرابا وحتى توضع الجزية ويكسر الصليب ويقتل الخنـزير وذلك قوله "لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ" وذلك يكون عند قيام القائم (ع).

60- كنـز الفوائد: عن أبي عبد الله (ع) في قوله "إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ." يعني تكذيبه بقائم آل محمد (ع) إذ يقول له: لسنا نعرفك ولست من ولد فاطمة كما قال المشركون لمحمد(ص).

61- تفسير فرات بن إبراهيم: أبو القاسم العلوي، معنعنا، عن أبي جعفر (ع) في قول الله تعالى "كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ إِلَّا أَصْحَابَ الْيَمِينِ" قال: نحن وشيعتنا وقال: (أبو) جعفر ثم شيعتنا أهل البيت "فِي جَنَّاتٍ يَتَسَاءَلُونَ عَنْ الْمُجْرِمِينَ مَا سَلَكَكُمْ فِي سَقَرَ قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ" يعني لم يكونوا من شيعة علي بن أبي طالب.

‘And we used not to feed the poor. And we used to enter into vain discourse with those who entered into vain discourses.’ That is the day of the Qā'im, (a.s) and that is the Day of Judgment. ‘We used to belie the Day of Judgment, till death overtook us. So the intercession of the intercessors shall not avail them.’ So the intercession of no person will benefit them. And the Messenger of Allah will never intercede for them on the Day of Resurrection.”

62- Al-Kāfi: ‘Ali Ibn Muhammad narrates through the chain of narration on the authority of Abu Hamza from Abu Ja‘far (a.s) in the context of the holy verse, Say, ‘I do not ask you for it of any reward, nor am I of those who affect. It is not but a reminder to all nations.’ [Sād: 86, 87] That the Prince of the Believers (a.s) said, “And most certainly you will come to know about it after a time.” [Sād: 88] He said, “That is at the rise of the Qā'im.” And about the verse, We gave Moses the Book and it was disagreed upon, the Imam said, “They disagreed as did this Ummah disagree about the Book. And they will disagree in the Book that will be with the Qā'im, who will bring it to them, so much so that great number of people will deny him. He will come to them and strike their necks.” About for the Divine verse, And were it not for the Word of Judgment, decision would have certainly been given between them, and surely then the unjust will have a painful punishment, the Imam said, “Were it not for what Allah, Glory to His name, has predestined them to, the Qā'im would have not left even one of them.” About the Divine verse, And the people who pronounce the Day of Judgment true’, [Al-Ma‘rij: 26] the Imam said, “That is, the rise of the Qā'im (a.s).” About the holy verse, Our Lord, we were not polytheists, [Al-An‘ām: 23] the Imam said, “They mean the guardianship of ‘Ali (a.s).” About the holy verse, Say, ‘The truth has come and vanity has vanished, [Al-Isrā‘: 81] the Imam said, “When the Qā'im (a.s) rises, the rule of vanity perishes.”

63- Al-Kāfi: Abu ‘Ali al-Ash‘ari narrates through the chain of narration on the authority of Abu Basīr from Abu ‘Abdillah (a.s) saying, I asked the Imam about the holy verse, We will soon show them Our signs in the horizons and in their souls, so it becomes clear to them that he is the truth. [Fussilat: 53] He said, “He will show them in their souls deformation (maskh) and will show them in the horizons the contraction of horizons. So they will see the might of Allah, the Exalted, in their souls as well as in the horizons.” I recited to him, Until it becomes clear to them that he is the truth. He said, “The rise of the Qā'im is the truth from Allah, the Exalted, which the creation will see. It is inevitable.”

64- Al-Kāfi: Muhammad Ibn Yahyā narrates through the chain of narration on the authority of Abu Basīr from Abu ‘Abdillah (a.s) about the Divine verse, Until they see what they were promised of, either the punishment or the Hour, then they shall know who is of more evil plight and weaker forces. [Mariyam: 76] The Imam said, “’When they see what they have been promised of’ refers to the rise of the Qā'im, and that is ‘the Hour.’ They will know at that day what will befall them on the hands of His Qā'im. This is denoted by the Divine word, ‘who is of more evil plight’—that is, in the eyes of the Qā'im—‘and weaker in forces.’”

"وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ حَتَّى أَتَانَا الْيَقِينُ" أيام القائم "فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ" فما ينفعهم شفاعة مخلوق ولن يشفع لهم رسول الله يوم القيامة.

62- الكافي: علي بن محمد، عن علي بن العباس، عن الحسن بن عبد الرحمان عن عاصم بن حميد، عن أبي حمزة، عن أبي جعفر (ع) في قوله(عزوجل) "قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنْ الْمُتَكَلِّفِينَ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ" قال أمير المؤمنين (ع): "وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ" قال: عند خروج القائم.

وفي قوله(عزوجل) "وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ" قال: اختلفوا كما اختلفت هذه الامة في الكتاب وسيختلفون في الكتاب الذي مع القائم الذي يأتيهم به حتى ينكره ناس كثير فيقدمهم فيضرب أعناقهم وأما قوله(عزوجل) "وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ" قال: لولا ما تقدم فيهم من الله عز ذكره ما أبقى القائم منهم واحدا وفي قوله(عزوجل) "وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ" قال: بخروج القائم (ع) وقوله(عزوجل) "وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ" قال: يعنون بولاية علي (ع) وفي قوله(عزوجل) "وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ" قال: إذا قام القائم (ع) ذهبت دولة الباطل.

63- الكافي: أبو علي الاشعري، عن محمد بن عبد الجبار، عن الحسن بن علي عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (ع) قال: سألته عن قول الله تبارك وتعالى "سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ" قال: يريهم في أنفسهم المسخ ويريهم في الآفاق انتقاض الآفاق عليهم فيرون قدرة الله(عزوجل) في أنفسهم وفي الآفاق، قلت له: "حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ" قال: خروج القائم هو الحق من عند الله(عزوجل) يراه الخلق لا بد منه.

64- الكافي: محمد بن يحيى، عن سلمة بن الخطاب، عن الحسن بن عبد الرحمان عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (ع) في قوله تعالى "حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا وَأَضْعَفُ جُندًا" قال: أما قوله: "حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ" فهو خروج القائم وهو الساعة فسيعلمون ذلك اليوم ما نـزل بهم من الله على يدي قائمه فذلك قوله: "مَنْ هُوَ شَرٌّ مَكَانًا" يعني عند القائم "وَأَضْعَفُ جُندًا."

I recited the verse, “Whosoever desires the harvest of the hereafter.” [Al-Shūrā: 20] The Imam said, “It is the cognition of the Prince of the Believers and the Imams, peace be with them.” I recited, “We shall increase their harvest.” He said, “We will increase it from the harvest. He will enjoy his full share in their governance.” I recited, “And whoever desires the harvest of this world, We will give him from it and he will not have any share in the hereafter.” He said, “He will not have any share with the Qā'im in the governance of the Truth.”

65- Al-Syed ‘Ali Ibn ‘Abd al-Hamīd narrates in his book Al-Anwār al-Mudhī’a through his chain of narration that the Imam the Prince of the Believers (a.s) said, “’The enfeebled on earth’ mentioned in the Book, whom Allah will make Imams, are we the Ahl al-Bait. Allah will send our Mahdi and he will make us honorable and disgrace our enemies.” He also narrates from Ibn ‘Abbās about the holy verse, And in the heavens is your sustenance and what you are promised, [Al-Dhāriyāt: 23] that he said, “It is the rise of the Mahdi (a.s).”

He again narrates from Ibn ‘Abbās about the holy verse, Know that Allah brings to life the earth after its death, that he said, “Allah will restitute the earth through the Qā'im from the House of Muhammad after its death, that is, after the inequity of its dwellers of its kingdoms. We illustrate to you the Signs through the Hujja from the House of Muhammad, perchance you may ratiocinate.”

In the same book the author narrates through his chain of narration on the authority of Hibatullah al-Rāwandi from Musā Ibn Ja‘far (a.s) about the Divine verse, He made complete to you His favors, outwardly and inwardly. [Luqmān: 20] The Imam said, “The outward favor is the Manifest Imam and the inward favor is the Hidden Imam whose person will go into hiding from the eyes of the people and the treasures of the earth will appear for him and every far will come near him.”

I found in the handwriting of the Sheikh Muhammad Ibn ‘Ali al-Jibā‘i, (a.s):

I found in the handwriting of the First Martyr, may Allah illuminate his tomb: Al-Safwāni narrates in his book from Safwān that when al-Mansūr summoned Abu ‘Abdillah (a.s). The Imam made ablution and offered two rak‘as and then went into prostration of gratification and said, “O’ Allah, you promised on the tongue of Your Apostle Muhammad (a.s), and your promise is true, that you will give us in exchange security after our fear. O’ Allah, fulfill to us what You promised, for You do not violate the promise.”  I said, “My master, where is God’s promise to you?” He said, “The word of Allah, the Exalted, Allah has promised those of you who believe and perform good deeds that He will make them heirs on earth as he made the people before them heirs and that He will certainly establish their religion for them, which He has approved for them, and that He will give them in exchange after their fear, security. ‘They shall worship me and will not associate anything with me.’”

قلت: "مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ" قال: معرفة أمير المؤمنين والائمة (ع) "نَزِدْ لَهُ فِي حَرْثِهِ" قال: نزيده منها. قال: يستوفي نصيبه من دولتهم "وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ" قال: ليس له في دولة الحق مع القائم نصيب.

65- أقول: روى السيد علي بن عبد الحميد في كتاب الانوار المضيئة باسناده عن محمد بن أحمد الايادي يرفعه إلى أمير المؤمنين (ع) قال: المستضعفون في الارض المذكورون في الكتاب الذين يجعلهم الله أئمة نحن أهل البيت يبعث الله مهديهم فيعزهم ويذل عدوهم.

وبالاسناد يرفعه إلى ابن عباس في قوله تعالى: "وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ" قال: هو خروج المهدي (ع).

وبالاسناد أيضا عن ابن عباس في قوله تعالى: "اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا" قال: يصلح الله الارض بقائم آل محمد "بَعْدَ مَوْتِهَا" يعني بعد جور أهل مملكتها "قَدْ بَيَّنَّا لَكُمْ الْآيَاتِ" بالحجة من آل محمد "لَعَلَّكُمْ تَعْقِلُونَ."

ومن الكتاب المذكور باسناده عن السيد هبة الله الراوندي يرفعه إلى موسى ابن جعفر (ع) في قوله تعالى: "وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً" قال: النعمة الظاهرة الامام الظاهر، والباطنة الامام الغائب يغيب عن أبصار الناس شخصه ويظهر له كنوز الارض ويقرب عليه كل بعيد.

ووجدت بخط الشيخ محمد بن علي الجباعي(ره) قال: وجدت بخط الشهيد نور الله ضريحه:

روى الصفواني في كتابه عن صفوان أنه لما طلب المنصور أبا عبد الله (ع) توضأ وصلى ركعتين ثم سجد سجدة الشكر وقال: اللهم إنك وعدتنا على لسان نبيك محمد(ص) ووعدك الحق أنك تبدلنا من (بعد) خوفنا أمنا اللهم فأنجز لنا ما وعدتنا إنك لاتخلف الميعاد.

قال: قلت له: يا سيدي فأين وعد الله لكم؟ فقال (ع): قول الله(عزوجل): "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمْ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئِكَ هُمْ الْفَاسِقُونَ."

It is narrated that the verse, And We desire to do favors upon the people who have been enfeebled on earth and make them Imams and make the heirs, was recited in the presence of the holy Imam (a.s). His eyes drowned in tears and he said, “By Allah, we are the Enfeebled.”

66- Nahj al-Balāgha: Said the Prince of the Believers, “The world will lean favorably to us after its rejection, the leaning of a caring camel to its calf.” Then the Imam recited this verse, “And We desire to do favors upon those who have been enfeebled on earth and make them Imams and make them the heirs.”

وروي أنه تلي بحضرته (ع): "ونريد أن نمن على الذين استضعفوا" الاية فهملتا عيناه (ع) وقال: نحن والله المستضعفون.

66- نهج البلاغة: قال أمير المؤمنين (ع): لتعطفن الدنيا علينا بعد شماسها عطف الضروس على ولدها، وتلا عقيب ذلك: "وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمْ الْوَارِثِينَ."