The Lord of the Earth

Tafsir Ali Ibn Ibrahim: Muhammad bin Abi Abdallah, from Ja’far bin Muhammad, from al-Qasim bin al-Rabi', from Sabah al-Mazny, from al-Mufaddal Ibn Omar who heard Abu Abdullah [Imam al-Sadiq] (a.s.) saying regarding the Words of God: And the earth will shine with the light of its Lord [39:69]: "The Lord of the earth [means] the Imam (a.s.) of the earth. I said, So what would happen when he (a.s.) comes out? He (a.s.) said: Then the people would be needless of the illumination of the sun and the light of the moon, and they would be going by the Light of the Imam (a.s.)." [Bihar al-Anwar, Volume 7, Page 326]

 تفسير علي بن إبراهيم: محمد بن أبي عبد الله، عن جعفر بن محمد، عن القاسم بن الربيع، عن صباح المزني، عن المفضل بن عمر أنه سمع أبا عبد الله عليه السلام يقول في قول الله: " و أشرقت الأرض بنور ربها، قال: رب الأرض إمام الأرض، قلت: فإذا خرج يكون ماذا؟ قال: إذا يستغني الناس عن ضوء الشمس ونور القمر ويجتزؤون بنور الامام

Fasting of Ashura

5. It is narrated from him (narrator of previous Hadith) from Muhammad ibn ’Isa ibn ‘Ubayd who has said that narrated to me Ja’far ibn ’Isa his brother who has said the following: “I once asked al-Rida’ (a.s.) about fasting on ‘Ashura’ and what people say about it. He (the Imam) said, ‘It is the fast of Ibn Marjanah. You are asking me about the day in which the Claimers [al-Ad'iyah] of the family of Ziyad for their murdering al-Husayn (a.s.) were fasting. It is an ominous day for the family of Muhammad, (a.s.). For people of Islam it is an ominous day. A day, which is ominous for the people of Islam is not a day of fasting or a day of blessing. Monday is an unblessed day because God took His Holy prophet (s.a.w.) from this world. The family of Muhammad (a.s.) has been hurt on Monday, so we took it as an ominous day and our enemies took it as a day of blessing. On the day of ‘Ashura’ al-Husayn (a.s.) was murdered and Ibn Marjanah took it for blessing but the family of Muhammad (a.s.), took it as an ominous day. Whoever fasts on this day or takes it for blessing will come in the presence of God with metamorphosed heart and will be raised with those who established the Sunnah of fasting on that day and took it for blessing.’” [Furu' al-Kafi, Volume 4, Page 146-147]

5 - عنه، عن محمد بن عيسى بن عبيد قال: حدثني جعفر بن عيسى أخوه قال:

سألت الرضا (عليه السلام) عن صوم عاشورا وما يقول الناس فيه، فقال: عن صوم ابن مرجانة (5) تسألني، ذلك يوم صامه الأدعياء من آل زياد لقتل الحسين (عليه السلام) وهو يوم يتشأم به آل محمد (صلى الله عليه وآله) ويتشأم به أهل الاسلام واليوم الذي يتشأم به أهل الاسلام لا يصام ولا يتبرك به ويوم الاثنين يوم نحس قبض الله عز وجل فيه نبيه وما أصيب آل محمد إلا في يوم الاثنين فتشأمنا به وتبرك به عدونا ويوم عاشورا قتل الحسين صلوات الله عليه وتبرك

به ابن مرجانة وتشأم به آل محمد صلى الله عليهم، فمن صامهما أو تبرك بهما لقى الله تبارك وتعالى ممسوخ القلب وكان حشره مع الذين سنوا صومهما والتبرك بهما.

Commentary:

Allamah Muhammad Baqir al-Majlissi: His (a.s.) word: "Claimers" i.e Sons of Fornication [Awlad al-Zinah], it is said in Qamus: The claimer [da'i] is the one who is accused in his lineage.

His (a.s.) word: "Whoever fasts on this day" show that it is apparently prohibited to fast on the Monday and on the day of Ashura [...] And Ibn al-Junayd said: The fasting is abrogated, and it can be interpreted as if he fasted for it's blessing for it, for the reason mentioned in the report or for the purpose of superiority in particular, it would be an innovation at that time.

And regarding the fasting of the day of Ashura the narration have differed regarding it, the Sheikh [al-Tusi] combined them that whoever fasts on the day of Ashura by mean of sadness of what happened to the Family of Muhammad [Al Muhammad] will be rewarded, and the one who fast it believing what our opponent [Mukhalif] believe for it's merit and it's blessing and superiority, has sinned and has erred.

And he transmitted: this combination on the authority of his Sheikh al-Mufid.

And the apparent for me: Those narration that are narrated regarding the merit of fasting that day are considered to be said for taqiyya, and the preferable is to abstain [Imsak] for sadness until 'Asr, not a fast as narrated by Sheikh [al-Tusi] in Misbah from Abdallah bin Sinan from Abi Abdallah (a.s.) who said: "Fast it without intention and break it without gloating, and do not make it a complete fasting day, and let your breakfast be an hour after the 'Asr prayer with a drink of water." And to conclude: It is better to leave it completely by precaution. [Mirat al-Uqul, Volume 16, Page 361]

قوله عليه‌السلام: « الأدعياء » أي أولاد الزنا قال في القاموس : الدعي كغني المتهم في نسبه.

قوله عليه‌السلام: « فمن صامهما » يدل ظاهرا على حرمة صوم يوم الاثنين ويوم عاشوراء ، فأما الأول : فالمشهور عدم كراهته أيضا.

وقال ابن الجنيد : صومه منسوخ ، ويمكن حمله على ما إذا صام متبركا به للعلة المذكورة في الخبر ، أو لقصد رجحانه على الخصوص فإنه يكون بدعة حينئذ.

وأما صوم يوم عاشوراء : فقد اختلفت الروايات فيه ، وجمع الشيخ بينها بأن من صام يوم عاشوراء على طريق الحزن بمصائب آل محمد عليهم‌السلام فقد أصاب ، ومن صامه على ما يعتقد فيه مخالفونا من الفضل في صومه والتبرك به فقد أثم وأخطأ.

ونقل : هذا الجمع عن شيخه المفيد.

والأظهر عندي : أن الأخبار الواردة بفضل صومه محمولة على التقية. وإنما المستحب الإمساك على وجه الحزن إلى العصر لا الصوم كما رواه الشيخ في المصباح عن عبد الله بن سنان عن أبي عبد الله عليه‌السلام أنه قال صمه من غير تبييت وأفطره من غير تشميت ولا تجعله يوم صوم كملا ، وليكن إفطارك بعد [١] العصر بساعة على شربة من ماء [٢] الخبر. وبالجملة : الأحوط ترك صيامه مطلقا.

God's Anger Against the Shias

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from some of our people from Abu al-Hassan Musa (a.s.) who has said the following. “God expressed anger at the Shi‘a. He, therefore, let me choose either myself or them. I swear by God, that I protected them with my own self.” [Usul al-Kafi, Volume 1, Page 260]

5 - علي بن إبراهيم، عن محمد بن عيسى، عن بعض أصحابنا، عن أبي الحسن موسى عليه السلام قال: إن الله عز وجل غضب على الشيعة فخيرني نفسي أوهم، فوقيتهم والله بنفسي.

Commentary:

Allamah Muhammad Baqir al-Majlissi: "God expressed anger at the Shi‘a." Either because of their abandonment of taqiyya, and the matter of his Imamate spread, so the matter hesitated between [Harun] Al-Rashid killing his followers, or imprisoning him, and killing him. So he asked that the calamity fall on himself. Or for their lack of submission to their Imam and their sincerity in following him and obeying and taking command from him. [Mirat al-Uqul, Volume 3, Page 126]

" غضب على الشيعة"

 (3) إما لتركهم التقية فانتشر أمر إمامته عليه السلام فتردد الأمر بين أن يقتل الرشيد شيعته و تتبعهم أو يحبسه عليه السلام و يقتله، فدعا عليه السلام لشيعته و اختار البلاء لنفسه، أو لعدم انقيادهم لإمامهم و خلوصهم في متابعته و إطاعة أو أمره،

Mullah Salih al-Mazandarani: "God expressed anger at the Shi‘a. He, therefore, let me choose either myself or them. I swear by God, that I protected them with my own soul." Explication: "God expressed anger at the Shi‘a." Because of their many opposition, their lack of obedience, and their lack of support for the Imam of Truth (a.s.). [Sharh Usul al-Kafi, Volume 6, Page 41]

قال: إن الله عز وجل غضب على الشيعة فخيرني نفسي أو هم فوقيتهم والله بنفسي.

* الشرح:

قوله (إن الله عز وجل غضب على الشيعة) لكثرة مخالفتهم وقلة إطاعتهم وعدم نصرتهم للإمام الحق.

Majlissi's Reason for Chain Analysis in Mirat al-Uqul

Allamah Muhammad Baqir al-Majlissi († 1699) :

... But when a contradiction arises, one should certainly consider the chains of narration in favor of some accounts over others, for while all chains of narration are authentic (Mu'tabar), it is not unreasonable to assume that the authenticity of some is stronger than that of the others. [Mirat al-Uqul, Volume 1, Pages 22]

لكن لابد من الرجوع إلى الأسانيد لترجيح تبعضها على بعض عند التعارض ، فان كون جميعها معتبرا لا ينافي كون بعضها أقوى

Imam Ali Condemnation Regarding Women

195 - Nahj al-Balagha: And from Imam Ali's Word: "O people! Women are deficient in Faith, deficient in shares and deficient in intelligence. As regards the deficiency in their Faith, it is their abstention from prayers and fasting during their menstrual period.

As regards deficiency in their intelligence it is because the evidence of two women is equal to that of one man. As for the deficiency of their shares that is because of their share in inheritance being half of men. So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good. Do not obey them even in good things so that they may not attract you to evils." [Bihar al-Anwar, Volume 32, Page 247]

195 - نهج البلاغة: ومن كلام له (عليه السلام): [في بيان بعض شؤون النساء].

معاشر الناس إن النساء نواقص الايمان، نواقص الحظوظ، نواقص العقول.

فأما نقصان إيمانهن فقعودهن عن الصلاة والصيام في أيام حيضهن. وأما نقصان عقولهن فشهادة امرأتين منهن كشهادة الرجل الواحد.

وأما نقصان حظوظهن فمواريثهن على الانصاف من مواريث الرجال فاتقوا شرار النساء وكونوا من خيارهن على حذر، ولا تطيعوهن في المعروف حتى لا يطمعن في المنكر.

The Reason for the Superiority of Man Over Woman

Chapter 286 – The reason due to which the man is superior to the woman.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Al Barqy, from Abdullah Bin Jabala, from Muawiya Bin Amaar, from Al Hassan Bin Abdullah, from his forefathers, (It has been narrated) from his grandfather al-Hassan Ibn Ali Ibn Abu Talib (a.s.) having said: ‘A number of Jews came to the Messenger of God. So, a scholar of theirs asked questions. Among what he asked him was that he said to him, ‘What is the preference of the man over the women?’ So the Prophet said: ‘Like the preference of the sky over the earth, and like the preference of the water over the earth, for the water revives the earth, and by the men, the women are revived. Had it not been for the man, the women would not have been Created. God is Saying [4:34] Men are the maintainers of women because God has Made some of them to excel others and because they spend out of their property The Jew said, ‘For which thing was it like this?’ So the Prophet said: ‘God Created Adam from clay, and from its remnants and its remainder, created Eve, and the first one to obey a woman was Adam, so God Caused him to descend from the Paradise. And the preference of the man over the women is evident in the world. Have you not seen the women how they menstruate and the worship is not possible for them due to the filth? And the men, nothing from the menstruation hits them’. The Jew said, ‘You have spoken the truth, O Muhammad’. [Ilal al-Shara'i, Page 511]

(باب 286 - العلة التي من أجلها فضل الرجال على النساء) 1 - حدثنا محمد بن علي ماجيلويه عن عمه عن أحمد بن أبي عبد الله عن أبي الحسن البرقي عن عبد الله بن جبلة عن معاوية بن عمار عن الحسن بن عبد الله عن آبائه عن جده الحسن بن علي بن أبي طالب عليهم السلام قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم عن مسائل فكان فيما سأله ان قال له: ما فضل الرجال على النساء؟ فقال النبي صلى الله عليه وآله: كفضل السماء على الأرض، وكفضل الماء على الأرض، فالماء يحيى الأرض، وبالرجال تحيى النساء لولا الرجال ما خلقت النساء يقول الله عز وجل: (الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من أموالهم) قال اليهودي: لأي شئ كان هكذا؟ فقال النبي صلى الله عليه وآله خلق الله تعالى آدم من طين، ومن فضلته وبقيته خلقت حواء، وأول من أطاع النساء آدم، فأنزله الله تعالى من الجنة، وقد بين فضل الرجال على النساء في الدنيا ألا ترى إلى النساء كيف يحضن ولا يمكنهن العبادة من القذارة، والرجال لا يصيبهم شئ من الطمث، قال اليهودي صدقت يا محمد.

The Reason for which he forbade obeying women

Chapter 288 – The reason due to which it is forbidden to obey women.

Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al narrated to us, from his father, from his grandfather Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Abu Umeyr, from someone else (It has been narrated) from Al-Sadiq Ja’far Bin Muhammad (a.s), from his father (a.s.), from his forefathers (a.s.) having said: ‘A man from the companions of Amir Al-Momineen (a.s.) complained about his womenfolk, so Ali (a.s.) stood up to address. So he said: ‘Group of the people! Do not obey the women upon (any) situation, and do not make them trustees upon wealth, and do not make them as viziers for the management of the dependants, for if they are left upon that they would revolve the affairs to the destruction, and disobey the orders of the Master, for we have found them that there is no piety for them during their needs, nor any patience for them during their desires.

Luxury is a necessity for them even if they are old, and the self-conceitedness is a certainty for them even if they are frustrated. Their pleasure lies in their private parts. They are not grateful for the abundance. Whenever they are prevented from the little, they would forget the goodness and remember the evil, they snap with the slanders and are deliberately tyrannous, and are haunted by the Satan. Therefore, dwell upon every situation, and talk good with them, perhaps their deeds would be good. [Ilal al-Shara'i, Page 512-513]

(باب 288 - العلة التي من أجلها نهى عن طاعة النساء) 1 - حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي رحمه الله
قال: حدثني أبي عن جده أحمد بن أبي عبد الله عن أبيه عن محمد بن أبي عمير عن غير واحد عن الصادق جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: شكى رجل من أصحاب أمير المؤمنين عليه السلام نساءه، فقام علي (ع) خطيبا، فقال: معاشر الناس لا تطيعوا النساء على حال، ولا تأمنوهن على مال، ولا تذروهن يدبرن أمر العيال فإنهن أن تركن وما أردن أوردنا المهالك، وعصين أمر المالك فانا وجدناهن لا ورع لهن عند حاجتهن ولا صبر لهن عند شهوتهن البذخ لهن لازم وان كبرن والعجب لهن لاحق وان عجزن يكون رضاهن في فروجهن لا يشكرن الكثير، إذا منعن القليل ينسين الخير ويذكرن الشر يتهافتن بالبهتان ويتمادين في الطغيان ويتصدين للشيطان فداروهن على كل حال وأحسنوا لهن المقال لعلهن يحسن الفعال.