37. The Revelation in the Quran being an explanation of everything

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عنه، عن علي بن حديد، عن مرازم، عن أبي عبد الله (ع) قال: إن الله عزوجل أنزل في القرآن تبيانا لكل شئ حتى والله ما ترك شيئا يحتاج إليه العبد، حتى والله ما يستطيع عبد أن يقول: " لو كان في القرآن هذا " إلا وقد أنزله الله فيه.


1. From him, from Ali Bin Hadeed, from Marazam, (It has been narrated) from Abu Abdullah (a.s.) having said: ‘Allah (azwj) Mighty and Majestic Revealed in the Quran, an explanation for everything to the extent, by Allah (azwj), it did not neglect anything which the servant would be needy for. By Allah (azwj)! There is no leeway for a servant that he should be saying, ‘If only this was in the Quran’, except that Allah (azwj) has Revealed it in it’.




عنه عن عثمان بن عيسى، عن سماعة بن مهران قال: سمعت أبا عبد الله (ع) يقول: إن الله أنزل عليكم كتابه الصادق النازل، فيه خبركم، وخبر ما قبلكم، وخبر ما بعدكم، وخبر السماء، وخبر الارض، فلو أتاكم من يخبركم عن ذلك لعجبتم.


2. From him, from Usman Bin Isa, from Sama’at Bin Mahran who said, ‘I heard Abu Abdullah (a.s.) saying: ‘Allah (azwj) Sent down to you His (azwj) Book, the Truthful Revelation. In it is your news, and news of what was before you, and news of what is to be after you, and news of the sky, and news of the earth. If one (a.s.) was to come to you, informing you about that, it would astound (surprise) you’.




عنه، عن عبد الرحمن بن أبي نجران، عن محمد بن حمران، عن أبي - عبد الله (ع) قال: أتاني الفضل بن عبد الملك النوفلي ومعه مولى له يقال له: شبيب معتزلي المذهب ونحن بمنى فخرجت إلى باب الفسطاط في ليلة مقمرة فأنشأ المعتزلي يتكلم، فقلت ما أدرى ما كلامك هذا الموصل الذي قد وصلته، إن الله خلق الخلق فرقتين، فجعل خيرته في إحدى الفرقتين ثم جعلهم أثلاثا فجعل خيرته في إحدى الا ثلاث، ثم لم يزل يختار حتى اختار عبدمناف، ثم اختار من عبدمناف هاشما، ثم اختار من هاشم عبد المطلب، ثم اختار من عبد المطلب عبد الله، ثم اختار من عبد الله محمدا رسول الله صلى الله عليه وآله فكان أطيب الناس ولادة، فبعثه الله بالحق وأنزل عليه الكتاب، فليس من شئ إلا وفي كتاب الله تبيانه


3. From him, from Abdul Rahman Bin Abu Najran, from Muhammad Bin Hamran, (It has been narrated) from Abu Abdullah (a.s.) having said: ‘There came to me Al-Fazal Bin Abdul Malik Al-Nowfaly, and with him was a slave of his - called Shabeeb, of the Mu’tazilite sect, and we were at Mina. So I (a.s.) went out to the entrance of the tent in a moonlit night, so the Mu’tazalite spoke. So I (a.s.) said: ‘I (a.s.) do not know what is this speech of yours, the link which you are linking it to. Allah (azwj) Created the creatures into two sects, so He (azwj) Made the best of it to be in one of the sects. Then He (azwj) Made them a third and Made His (azwj) Choice to be in one of the three. Then He (azwj) did not cease to Choose until He (azwj) Chose Abd Manaf (as). Then He (azwj) Chose from Abd Manaf (as), Hashim (as). Then Chose from Hashim (as), Abd Al-Muttalib (as). Then Chose from Abd Al-Muttalib (as), Abdullah (as). Then Chose from Abdullah (as), Muhammad (saww), Rasool-Allah (saww). So he (saww) was the best of the people sent. So Allah (azwj) Sent him (saww) with the Truth, and Revealed the Book unto him (saww). So there is nothing from the things except that it’s explanation is in the Book of Allah (azwj)’.




عنه، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عمن حدثه، عن معلى بن خنيس قال: قال أبو عبد الله (ع): ما من أمر يختلف فيه إثنان إلا وله أصل في كتاب الله ولكن لا تبلغه عقول الرجال.


4. From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from the one who narrated it, from Moala Bin Khunays who said, ‘Abu Abdullah (a.s.) said: ‘There is none from the matters in which two (people) differed, except that its origin is in the Book of Allah (azwj), but the intellects of the men cannot reach it’.




عنه، عن أبيه، عمن ذكره، عن أبي عبد الله (ع) في رسالة " وأما ما سألت من القرآن فذلك أيضا من خطراتك المتفاوتة المختلفة، لان القرآن ليس على ما ذكرت، وكل ما سمعت فمعناه غير ما ذهبت إليه، وإنما القرآن أمثال لقوم يعلمون دون غيرهم، ولقوم يتلونه حق تلاوته، وهم الذين يؤمنون به ويعرفونه، فأما غيرهم فما أشد إشكاله عليهم وأبعده من مذاهب قلوبهم، ولذلك قال رسول الله صلى الله عليه وآله: ليس شئ بأبعد من قلوب الرجال من تفسير القرآن، وفي ذلك تحير الخلائق أجمعون إلا من شاء الله، وإنما أراد الله بتعميته في ذلك أن ينتهوا إلى بابه وصراطه وأن يعبدوه وينتهوا في قوله إلى طاعة القوام بكتابه والناطقين عن أمره وأن يستنطقوا ما احتاجوا إليه من ذلك عنهم لا عن أنفسهم ثم قال: " ولو ردوه إلى الرسول وإلى أولى الامر منهم لعلمه الذين يستنبطونه منهم " فأما غيرهم فليس يعلم ذلك أبدا ولا يوجد، وقد علمت أنه لا يستقيم أن يكون الخلق كلهم ولاة الامر إذ لا يجدون من يأتمرون عليه، ولا من يبلغونه أمر الله ونهيه، فجعل الله الولاة خواص ليقتدى بهم من لم يخصصهم بذلك فافهم ذلك إن شاء الله، وإياك وإياك وتلاوة القرآن برأيك، فان الناس غير مشتركين في علمه كاشتراكهم فيما سواه من الامور، ولا قادرين عليه ولا على تأويله إلا من حده وبابه الذي جعله الله له فافهم إن شاء الله واطلب الامر من مكانه تجده إن شاء الله.


5. From him, from his father, from the one who mentioned it, (It has been narrated) from Abu Abdullah (a.s.) in a letter, said: ‘And as for what you have asked from the Quran, so that as well is from your wavering, varying, different, because the Quran is not upon what you have mentioned. And everything is heard, its Meaning is other than what is followed. But rather, the Quran is for a people (a.s.) who know it exclusive to other, and a people (a.s.) who recite it as it deserves to be recited, and they (a.s.) are the ones who believe in it and understand it. So, as for the others, so what is more intensely difficult for them and more remote from where their hearts are going? And it is due to that, Rasool-Allah (saww) said: ‘There is nothing more remote from the hearts of the men than the interpretation of the Quran’. And in that, is the confusion of all the people together, except for the one whom Allah (azwj) so Desires. But rather, Allah (azwj) Intended to Encrypt regarding that, so that you would end up to His (azwj) Door, and His (azwj) Way, and if you worship Him (azwj), you will end up with regards to His (azwj) Words, to the obedience to the people (a.s.) by His (azwj) Book, and the speakers from His (azwj) Command, and that they (a.s.) would be speaking what they are needy from that, from Him (azwj) and not from themselves (a.s.). Then he said: ‘[4:83] and if they had referred it to the Rasool and to those in authority among them, those among them who can search out the Knowledge of it would have known it. So, as for the others, so they will not know that nor find it, ever. And you should understand that it is not correct for all of the people to become ‘those in authority’ (Wali Al-Amr), when they cannot find the one that can be obeyed, nor one to whom the Commands of Allah (azwj) and His (azwj) Prohibition have not reached. Thus, Allah (azwj) has Made the authority special in order to Guide (people) by them (a.s.) the ones who have not been specialised by that. So I (a.s.) (hope) you will understand that, if Allah (azwj) so Desires it. And beware, and beware of reciting the Quran by your opinion, for the people are not participants in His (azwj) Knowledge like they are participants among themselves with regards to the matters, nor are they able to, over its explanation except from its Limit, and its Door which Allah (azwj) has Made for it. So, I (a.s.) (hope) you will understand that, if Allah (azwj) so Desires it, and seek the matter from its (rightful) place. You will find it, if Allah (azwj) so Desires it’.




عنه، قال: حدثنى مرسلا قال: قال أبو جعفر (ع): إن القرآن شاهد الحق، ومحمد صلى الله عليه وآله لذلك مستقر، فمن اتخذ سببا إلى سبب الله لم يقطع به الاسباب، ومن اتخذ غير ذلك سببا مع كل كذاب فاتقوا الله، فان الله قد أوضح لكم أعلام دينكم ومنار هداكم، فلا تأخذوا أمركم بالوهن ولا أديانكم هزؤا، فتدحض أعمالكم وتخبطوا سبيلكم ولا تكونوا أطعتم الله ربكم، اثبتوا على القرآن الثابت، وكونوا في حزب الله تهتدوا، ولا تكونوا في حزب الشيطان فتضلوا، يهلك من هلك ويحيى من حي، وعلى الله البيان، بين لكم فاهتدوا، وبقول العلماء فانتفعوا، والسبيل في ذلك إلى الله، فمن يهده الله فهو المهتدى، ومن يضلل الله فلن تجد له وليا مرشدا.


6. From him, narrated by an unbroken chain, said, ‘Abu Ja’far (a.s.) said: ‘The Quran bears testimony to the Truth, and Muhammad (saww) was firmly upon that. So the one who takes a motive to a Motive of Allah (azwj), his motive would not be cut off, and the one who takes to a motive other than that - with every liar, so he should fear Allah (azwj). Allah (azwj) has Clarified for you the tools of your Religion, and Minarets of your Guidance. Therefore, do not take your matter with the weakness, nor your Religion as a mockery, for your works would be refuted, and your way would become confused, and you would not become obedient to Allah (azwj), your Lord (azwj). Be steadfast upon the Quran by the steadfastness, and become among the party of Allah (azwj), you would be Guided, and do not become among the party of the Satan (la), for you would stray. Destroyed was the one who was destroyed, and revived was the one who was revived, and upon Allah (azwj) is the explanation, Explaining to you. So be Guided by the words of the knowledgeable ones (a.s.), and benefit, and in that is the Way to Allah (azwj). Whoever Allah (azwj) Guides, so he is Guided, and the one whom Allah (azwj) Lets to stray, so he will never find for himself any Guardian (a.s.), a Guide (a.s.)’.




عنه، عن أحمد بن محمد، عن أبيه، عن يونس بن عبد الرحمن، عن عبد الله بن سنان، عن أبي الجارود، قال: قال أبو جعفر (ع): إذا حدثتكم بشئ فسئلوني عنه من كتاب الله ثم قال في بعض حديثه: إن رسول الله صلى الله عليه وآله نهى عن القيل والقال و فساد المال وفساد الارض وكثرة السؤال، قالوا: يابن رسول الله صلى الله عليه وآله وأين هذا من كتاب الله؟ - قال: إن الله يقول في كتابه: " لا خير في كثير من نجواهم إلا من أمر بصدقة، أو معروف، أو إصلاح بين الناس. " وقال: " ولا تؤتوا السفهآء أموالكم التي جعل الله لكم قياما، ولا تسألوا عن أشياء إن تبد لكم تسؤكم ".


7. From him, from Ahmad Bin Muhammad, from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan, from Abu Al Jaroud who said, ‘Abu Ja’far (a.s.) said: ‘Whenever I (a.s.) narrate to you with anything, so ask me (a.s.) about it from the Book of Allah (azwj)’. Then he (a.s.) said in one of his (a.s.) Hadeeth: ‘Rasool-Allah (saww) had forbidden from the gossip, and the squandering of the wealth, and mischief in the earth, and the frequency of questioning’. They said, ‘O son (a.s.) of Rasool-Allah (saww)! And where is this in the Book of Allah (azwj)?’ He (a.s.) said: ‘Allah (azwj) is Saying in His (azwj) Book [4:114] There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people. And Said [4:5] And do not give away your property to the foolish which Allah has made for you a (means of) support; [5:101] Do not put questions about things which if declared to you may trouble you’.




عنه، عن عثمان بن عيسى، عن سماعة بن مهران، قال: قلت لابي عبد الله (ع) قول الله: " فاصبر كما صبر أولوا العزم من الرسل. " فقال: نوح، وابراهيم، وموسى، و عيسى، ومحمد، (صلى الله عليه وآله وعلى جميع أنبياءه ورسله) قلت: كيف صاروا أولى العزم؟ - قال: لان نوحا بعث بكتاب وشريعة، فكل من جاء بعد نوح (ع) أخذ بكتابه وشريعته ومنهاجه، حتى جاء إبراهيم (ع) بالصحف، وبعزيمة ترك كتاب نوح لا كفرا به، وكل نبي جاء بعد ابراهيم جاء بشريعة إبراهيم، ومنهاجه، و بالصحف، حتى جاء موسى (ع) بالتوراة وشريعته، ومنهاجه، وبعزيمة ترك الصحف، فكل نبي جاء بعد موسى، أخذ بالتوراة وشريعته، ومنهاجه، حتى جاء المسيح (ع) بالانجيل، وبعزيمة ترك شريعة موسى، ومنهاجه، حتى جاء محمد صلى الله عليه وآله فجاء بالقرآن، وشريعته، ومنهاجه، فحلاله حلال إلى يوم القيامة، وحرامه حرام إلى يوم القيامة، فهؤلاء أولوا العزم من الرسل.


8. From him, from Usman Bin Isa, from Sama’at Bin Mahran who said, ‘I said to Abu Abdullah (a.s.), ‘(What about) the Words of Allah (azwj) [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up’. So the Imam (a.s.) said: ‘Noah (as), and Ibrahim (as), and Musa (as), and Isa (as), and Muhammad (saww)’. I said, ‘How did they (as) come to be ‘the Determined ones’?’ The Imam (a.s.) said: ‘Because Noah (as) was Sent with a Book and a Law. So, everyone who came after Noah (as) took by his (as) Book, and his (as) Law, and his (as) Manifesto, until Ibrahim (as) came with the Parchment with determination by it, left the Book of Noah (as) without disbelieving in it. And every Prophet (as) who came after Ibrahim, did so with the Law of Ibrahim (as), and his (as) Manifesto, and his (as) Parchments, until Musa (as) came up with the Torah, and his (as) Law, and his (as) Manifesto, and with determination by it, left the Parchment. So, every Prophet (as) who came after Musa (as), took by the Torah, and his (as) Law, and his (as) Program, until the Messiah (as) came with the Evangel, and by the determination with it, left the Law of Musa (as), and his (as) Manifesto, until Muhammad (saww) came up. So he (saww) came with the Quran, and his (saww) Law, and his (as) Manifesto. Thus, his (saww) Permissible is Permissible until the Day of Judgement, and his (saww) Prohibition is Prohibited until the Day of Judgement. So these are the Determined ones from the Rasools (as)’.




عنه، عن محمد بن إسماعيل بن بزيع، عن أبي إسماعيل السراج، عن خثيمة بن عبد الرحمن الجعفي، قال: حدثنى أبو لبيد البحراني المراء الهجرين قال: جاء رجل إلى أبي جعفر (ع) بمكة، فسأله عن مسائل فأجابه فيها، ثم قال له الرجل،: أنت الذي تزعم أنه ليس شئ من كتاب الله إلا معروف؟ - قال: ليس هكذا قلت: ولكن ليس شئ من كتاب الله، إلا عليه دليل ناطق عن الله في كتابه مما لا يعلمه الناس، قال: فأنت الذي تزعم أنه ليس من كتاب الله إلا والناس يحتاجون إليه؟ - قال: نعم، ولا حرف واحد، فقال له: فما " المص "؟ - قال أبو لبيد: فأجابه بجواب نسيته، فخرج الرجل فقال لي أبو جعفر (ع): هذا تفسيرها في ظهر القرآن، أفلا أخبرك بتفسيرها في بطن القرآن؟ - قلت: وللقرآن بطن وظهر؟ - فقال: نعم، إن لكتاب الله ظاهرا، وباطنا، ومعاينا، وناسخا ومنسوخا، ومحكما، ومتشابها، وسننا وأمثالا وفصلا ووصلا وأحرفا وتصريفا، فمن زعم أن كتاب الله مبهم فقد هلك وأهلك،


9. From him, from Muhammad Bin Ismail Bin Bazi’e, from Abu Ismail Al Siraj, from Khaseyman Bin Abdul Rahman Al Ju’fy, from Abu Labeed Al Bahrany Al Mara’a Al Hajreyn who said, ‘A man came up to Abu Ja’far (a.s.) at Makkah. So he asked him (a.s.) certain questions, and he (a.s.) answered these. Then the man said to him (a.s.), ‘Are you the one (a.s.) who claims that there is nothing from the Book of Allah (azwj) except that it is well known?’ The Imam (a.s.) said: ‘I (a.s.) did not say it like this. But, there is nothing from the Book of Allah (azwj), except that there is a speaking evidence from Allah (azwj) in His (azwj) Book, from what the people do not know’. He said, ‘So you (a.s.) are the one who claims that there is nothing from the Book of Allah (azwj) except that they people are needy to it?’ The Imam (a.s.) said: ‘Yes, not even one letter’. So he said: ‘And what is [7:1] Alif Lam Meem Suad?’ Abu Labeed said, ‘So the Imam (a.s.) answered him with an answer which I forgot’. The man went out. So Abu Ja’far said to me: ‘This is its interpretation in the apparent of the Quran. Shall I (a.s.) inform you of its interpretation in the hidden (Meaning) of the Quran?’ I said, ‘And for the Quran there is a hidden as well as an apparent?’ So the Imam (a.s.) said: ‘Yes. For the Book of Allah (azwj), there is an apparent, and a hidden, and an observation, and Abrogating, and Abrogated, and Decisive, and Allegorical, and Sunnahs, and Parables, and Separate, and Linked, and Letters, and its Grammatical. So the one who claims that the Book of Allah (azwj) is ambiguous, so he is destroyed and caused (others to be) destroyed’.




عنه، عن علي بن إسماعيل الميثمي، عن محمد بن حكيم، عن أبي الحسن (ع) قال: أتاهم رسول الله صلى الله عليه وآله بما يستغنون به في عهده، وما يكتفون به من بعده، كتاب الله، وسنة نبيه.


10. From him, from Ali Bin Ismail Al Maysami, from Muhammad Bin Hakeem, (It has been narrated) from Abu Al-Hassan (a.s.) having said: ‘Rasool-Allah (saww) gave them what made them to be needless by, during his (saww) era, and what was sufficient for them from after him (saww) Book of Allah (azwj) and the Sunnah of His (azwj) Prophet (saww)’.