Kamāl al-Dīn wa Tamām al-Niʿma

حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارِ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ غَيْرِ وَاحِدٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‌ قَالَ مَنْ أَقَرَّ بِقِيَامِ الْقَائِمِ عليه السلام أَنَّهُ حَقٌّ.

It is narrated from Muhammad bin Musa bin Mutawakkil from Muhammad bin Yahya al-attar from Ahmad bin Muhammad Isa from Umar bin Abdul Aziz from a number of people from Dawood ibn Kathir al-Riqqi from Abu Abdillah (Imam Sadiq) that he said regarding the verse: “Alif Lam Mim. This Book, there is no doubt in it, is a guide to those who guard (against evil). Those who believe in the unseen…” (2:1-3) He said: That the people who have faith in the unseen imply those people who believe in the reappearance of the Qaim and who consider it true.

حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُوسَى رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ قَالَ حَدَّثَنَا مُوسَى بْنُ عِمْرَانَ النَّخَعِيُّ عَنْ عَمِّهِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ أَبِي الْقَاسِمِ قَالَ: سَأَلْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ عليه السلام عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‌ فَقَالَ الْمُتَّقُونَ شِيعَةُ عَلِيٍّ عليه السلام وَ الْغَيْبُ فَهُوَ الْحُجَّةُ الْغَائِبُ و شاهد ذلك قول الله عز و جل‌ وَ يَقُولُونَ لَوْ لا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ‌ فأخبر عز و جل أن الآية هي الغيب و الغيب هو الحجة و تصديق ذلك قول الله عز و جل‌ وَ جَعَلْنَا ابْنَ مَرْيَمَ وَ أُمَّهُ آيَةً يعني حجة.

It is narrated from Ali bin Ahmad from Muhammad bin Abu Abdillah al-Kufi from Musa bin Imran al-Nakhii from his uncle Husain bin Yazid from Ali bin Abi Hamza from Yahya bin Abul Qasim from Imam Ja’far Sadiq bin Muhammad that the latter was asked about the verse: “Alif Lam Mim. This Book, there is no doubt in it, is a guide to those who guard (against evil). Those who believe in the unseen…” (2:1-3) The Imam said: Here the pious means the Shias of Ali and the unseen implies the hidden proof of Allah. It is proved by the verse: “And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah; therefore wait- surely I too, with you am of those who wait.” (10:20) Thus the Almighty Allah has informed that unseen is His sign and Proof. It is proved by the verse: “And We made the son of Maryam and his mother a sign.” (23:50) Meaning a proof.

حَدَّثَنَا أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ‌ فَقَالَ الْآيَاتُ هُمُ الْأَئِمَّةُ وَ الْآيَةُ الْمُنْتَظَرَةُ هُوَ الْقَائِمُ عليه السلام فَيَوْمَئِذٍ لَا يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ قِيَامِهِ بِالسَّيْفِ وَ إِنْ آمَنَتْ بِمَنْ تَقَدَّمَهُ مِنْ آبَائِهِ ع. و قد سمى الله عز و جل يوسف عليه السلام غيبا حين قص قصته على نبيه محمد ص فقال عز و جل‌ ذلِكَ مِنْ أَنْباءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ‌ وَ ما كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَ هُمْ يَمْكُرُونَ‌ فسمى يوسف عليه السلام غيبا لأن الأنباء التي قصها كانت أنباء يوسف فيما أخبر به من قصته و حاله و ما آلت إليه أموره و لقد كلمني بعض المخالفين في هذه الآية فقال معنى قوله عز و جل‌ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‌ أي بالبعث و النشور و أحوال القيامة فقلت له لقد جهلت في تأويلك و ضللت في قولك فإن اليهود و النصارى و كثيرا من فرق المشركين و المخالفين لدين الإسلام يؤمنون بالبعث و النشور و الحساب و الثواب و العقاب فلم يكن الله تبارك و تعالى ليمدح المؤمنين بمدحة قد شركهم فيها فرق الكفر و الجحود بل وصفهم الله‌ عز و جل و مدحهم بما هو لهم خاصة لم يشركهم فيه أحد غيرهم‌.

It is narrated from my father from Saad bin Abdullah from Muhammad bin al-Husain ibn Abi al-Khattab from ibn Mahbub from Ali bin Raab from Abu Abdillah Imam Ja’far Sadiq that he said with regard to the verse: “On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before.” (6:158) Signs imply the Imams and the awaited sign implies the Qaim. The faith of a person will be of no use on that day if he did not believe in him before he rises with the sword, even though he may have had faith in his holy forefathers before. [Al-Saduq says:] The Almighty Allah gave the name of Ghaib (unseen) to Prophet Yusuf while narrating his story to Prophet Muhammad. He said: «This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans» (12:102) One of our opponents spoke to me about this verse. He said that in the verse: “those who believe in unseen” (2:3) implies the hereafter. I told him: Your stand is full of ignorance and your words are full of misguidance. Don’t Jews, Christians and other non-Muslims believe in Judgment Day, accounting of deeds and reward and punishment? It is not possible the that Almighty Allah should praise His believers with an attribute which is also possessed by disbelievers. The Almighty Allah has praised the attribute of believers which is unique to them.