Virtues of Imam Zaman in Surah Taha
Virtues of Imam Zaman in Surah Taha and Realizing of relationship between Quran and Mahdism
Verse:
وَ لَقَدْ عَهِدْنا إِلى آدم مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً
Sura Taha, verse 115
Translation:
And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power. (By Taqi-o-din helali and Mohsen khan)
Sura Taha, verse 115
Explanation of the verse:
Seyyed Ali akbar Qureshi has written in Ahsan-ol-hadith interpretation about عهدنا: عهد (covenant) means constant maintenance and consideration. Promise is said عهد (covenant) because it is mandatory. ((عَهِدْنا)) in the verse means to command; using the word عهد (covenant) is because of its being obligatory. عزما: عزم means will, volition and decision. The meaning of it in this verse seems to be decision and constancy in covenant.
Mohsen qerrati in 5th volume of Noor interpretation by narrating from Osoul kafi by Koleyni who has narrated from Imam Kazem (AS) that Imam (AS) has stated: ((the command of bowing down and disobedience by devil, is kind of consolation and comforting to Prophet of Islam (PH) that if your command was not obeyed, do not worry that devil has disobeyed me too. Safar qomi in first volume of Basaer-o-darajat according to a narration from Imam Baqer (AS) in interpretation of this verse wrote: God took covenant from prophets about his (God’s) divinity, prophecy of Prophet of Islam (PH), Imamate of Shia Imams (AS) and also (Imam) Mahdi (AJ) who God will get help for his (God’s) religion and manifest his (God’s) administration at his (Imam’s) hands.))
Seyyed Abd-ol-husseyn tayeb in 13th volume of Atyab-o-tebtyan has written that: وَ لَقَدْ عَهِدْنا إِلى آدم مِنْ قَبْلُ is not about the forbidden tree; since forbidding the tree was not for prohibiting nor for purifying, they did not committed a taboo deed nor an almost disapproved deed, but it was directive and no Maulaviyeh deeds has happened. (They are addressed 🙂 you just has oppressed yourselves that God states: ((فتکونا من الظالمین)) (so they became one of oppressors) who has been deprived from staying in paradise. And it is not about devil’s deception; because devil swear that: I guide you for the sake of advising you. (و قاسمهما انی لکما لمن الناصحین) (And (devil) swear that verily I am one of advisors for you). And it is not about exiting the paradise; as eating (the fruit) of the tree was to become perpetuate in paradise that (او تکونا من الخالدین) (devil said: or you become one of perpetuates.) it is about taking the very covenant that Adam has believed in Prophet Mohammad (PH)’s prophecy but he did not confessed in helping him and also he did not denied it as well. The help of prophets is at the time of coming of Imam Mahdi (AJ) when they return to this world and in employ of him, help the Mohammadian religion.
Virtues of Imam Zaman in Surah Taha
Verse:
قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا فَسَتَعْلَمُونَ مَنْ أَصْحابُ الصِّراطِ السَّوِيِّ وَ مَنِ اهْتَدى
Sura Taha, verse 135
Translation:
Say, “Each of us is waiting [53], so wait! You will come to know who the people of the straight path are and who are rightly guided. (Ruwwad Translation Center)
Sura Taha, verse 135
Explanation of the verse:
Seyyed sharaf-o-din husseyni astarabadi in Tavil-ol-ayat-o-zahera narrates a narration from Imam Kazem (AS) in which, the straight has known as Qaem (AJ) and guidance is known as due to be entered in his (Imam’s) obedience.
Mohsen Qeraati in volume of Noor interpretation by narrating from Forqan interpretation that the meaning of ((أَصْحابُ الصِّراطِ السَّوِيِّ)) are immaculate Imams (AS) and the meaning of ((مَنِ اهْتَدى)) are their collaborators. Bahrani in third volume of Al-borhan fi tafsir-el-Quran by narrating from Ibn-e-shahr ashoub mentions this narration from Ab-saleh and he narrates from Ibn-e-abbas.
Majlesi in volume 24 of Behar-ol-anvar and Bahrani in third volume of Al-borhan fi tafsir-el-Quran have written that Jaber asked from Imam Baqer (AS) about this verse, he replied: ((the meaning of is the one who has entered in our Velayat (guardianship).)) in another narration it is said that he stated: ((Ali (AS) is the owner of straight way and the meaning of ((مَنِ اهْتَدى)) is that anyone who has entered in our Velayat (guardianship).)) in the same references it is narrated from Imam Sadeq (AS) that stated: ((the meaning of ((الصِّراطِ السَّوِيِّ)) is Qaem (AJ) and anyone who enters in his obedience, is guided. the same as this verse, there is another verse that God states in it: ((وَ إِنِّی لَغَفَّارٌ لِّمَن تَابَ و َآمَنَ وَ عَمِلَ صَالِحًا ثُمَّ اهْتَدَی)) (I am indeed Most Forgiving to those who repent and believe, and do righteous deeds, then stay on the right path. Ruwwad Translation Center) that the meaning of right path here, is entering in our Velayat (guardianship).))
Virtues of Imam Zaman in Surah Taha
Verse:
يَعْلَمُ ما بَيْنَ أَيْديهِمْ وَ ما خَلْفَهُمْ وَ لا يُحيطُونَ بِهِ عِلْماً
Sura Taha, verse 110
Translation:
He (Allâh) knows what happens to them (His creatures (in this world), and what will happen to them (in the Hereafter) but they will never compass anything of His Knowledge. (By Taqi-o-din helali and Mohsen khan)
Sura Taha, verse 110
Explanation of the verse:
ما بَيْنَ أَيْديهِمْ: their this world affairs. Their judgmental day condition. ما خَلْفَهُمْ: : their this world affairs. Any of the two relatives of “what” can be about past or future, or can be about this world or hereafter affairs and in each binary it can be translated vice versa. هم: the antecedent can be people or can be the ones who gather on doomsday. بِه: the antecedent can be God, which it is pointed in the mentioned translation, or it can be translated together with the relative “what” which the translation would be: God knows what people have done and what they are doing and what will be their future; but people forget their own deeds and they do not know what will happen to them in this world and hereafter. In 8th volume of Behar-ol-anvar it is narrated from Ali-ibn-e-ibrahim qomi who narrates from Imam Sadeq (AS) in second volume of Tafsir-el-qomi that he stated: ((God knows what has happened in the past to prophets and what is behind them, their news, and what is after them, the news Qaem (AJ).)) this narration is written by Havizi in Noor-o-thaqaleyn interpretation and Bahrani in Al-borhan fi tafsir-el-Quran as well.
Virtues of Imam Zaman in Surah Taha
Verse:
وَ لَقَدْ عَهِدْنا إِلى آدم مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً
Sura Taha, verse 115
Translation:
And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power. (By Taqi-o-din helali and Mohsen khan)
Sura Taha, verse 115
Explanation of the verse:
Jaber narrates from Imam Baqer (AS) about the verse ((وَ لَقَدْ عَهِدْنا إِلى آدم مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْما)) that he stated: ((it means we made covenant about Mohammad (PH) and Imams after him with Adam, but he quitted it. About the fact that he (Prophet Mohammad PH) is as such, did not have a steadfast determination and resolute prophets are called as such because God has made covenant with them about Mohammad (PH) and executors after him and Imam Mahdi (AJ) and his (Imam’s) character and they became sure that these people are as such and confessed about it. Koleyni in first volume of Al-kafi, Majlesi in volume 11 of Behar-ol-anvar, Havizi in Noor-o-Thaqaleyn interpretation, Bahrani in Al-borhan fi tafsir-el-Quran, Ali-icb-e-ibrahim Qomi in seconf volume of Al-qomi interpretation, Mohammad-ibn-e-hasan safar in Basaer-o-darajat fi fazael al-e-Mohammad (PH) and Seyyed sharaf-o-din husseyni astarabadi in Tavil-ol-ayat-e-zahera fi fazael-el-etrat-e-tahera have mentioned this narration.
This narration is also narrated through Hamran who has narrated from Imam Baqer (AS) as it comes, which is narrated in mentioned references:
Hamaran has narrated Imam Baqer (AS) that he stated: ((when God made creatures, he mixed some soft water and some salty water and he took some soil from the earth, he has rubbed it well and mixed it and told companions of the right in Zar world (pre-existence world): ((run toward paradise with salutation.)) and told to companions of the left: ((run toward hell. No fear!)) Then he (God) told: ((Am I not your lord?)) they said: ((Yes indeed! We bear witness. [This,] lest you should say on the Day of Resurrection, Indeed we were unaware of this.)) (Sura Araf, verse 172.) Then God took covenant from prophets and told: ((Am I not your lord?)) then told: ((and that Mohammad is not Prophet of God and Ali (AS) is Amir-ol-momenin (commander of believers)?)) they said: ((yes.)) so the prophecy has been proved for them. And he (God) took covenant from resolute prophets that: ((I am your God and Mohammad PH is Prophet of God and Ali (AS) is Amir-ol-momenin (commander of believers) and executors after him, are kings and depositary of my knowledge and Mahdi (AJ) is the helper of my religion and through him, I will manifest my religion and want it or not I will take revenge from my enemies by him and I will be worshiped through him.)) they said: ((we confess and we bear witness.)) but Adam did not deny, nor did he confess. So the status of being a resolute prophet became excluded to these five persons. Adam has no determination about Imam Mahdi (AJ) and this verse points to this fact: ((وَ لَقَدْ عَهِدْنا إِلى آدم مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً)) (And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power.) means he Adam quitted. Then God made a fire and told to companions of left: ((Enter it!)) they scared. Then he told to companions of right: ((Enter it!)) they entered and the fire became cold and safe for them. Companions of left said: ((O God! Allow us to enter too.)) God stated: ((go and enter!)) they scared again. From that time, obedience and sin and Velayat (guardianship) was proved.
