ها على هذا الوصف الذي حكيناه
و قد قال الله تعالى وَ لَوْ تَرى إِذْ وُقِفُوا عَلَى النَّارِ فَقالُوا يا لَيْتَنا نُرَدُّ وَ لا نُكَذِّبَ بِآياتِ رَبِّنا وَ نَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدا لَهُمْ ما كانُوا يُخْفُونَ مِنْ قَبْلُ وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ
فأخبر سبحانه إن أهل العقاب لو ردهم إلى الدنيا لعادوا إلى الكفر و العناد مع ما شاهدوا في القبور و في المحشر من الأهوال و ما ذاقوا من أليم العذاب. و قال رحمه الله في الإرشاد عند ذكر علامات ظهور القائم ع و أموات ينشرون من القبور حتى يرجعوا إلى الدنيا فيتعارفون فيها و يتزاورون. و في المسائل السروية أنه سئل الشيخ قدس الله روحه عَمَّا يُرْوَى عَنْ مَوْلَانَا جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع فِي الرَّجْعَةِ وَ مَا مَعْنَى قَوْلِهِ لَيْسَ مِنَّا مَنْ لَمْ يَقُلْ بِمُتْعَتِنَا وَ يُؤْمِنْ بِرَجْعَتِنَا. أ هي حشر في الدنيا مخصوص للمؤمن أو لغيره من الظلمة الجبارين قبل يوم القيامة. فكتب الشيخ رحمه الله بعد الجواب عن المتعة و أما قوله ع من لم يقل برجعتنا فليس منا فإنما أراد بذلك ما يختصه من القول به في أن الله تعالى يحشر قوما من أمة محمد ص بعد موتهم قبل يوم القيامة و هذا مذهب يختص به آل محمد ص و القرآن شاهد به
قال الله عز و جل في ذكر الحشر الأكبر يوم القيامة وَ حَشَرْناهُمْ فَلَمْ نُغادِرْ مِنْهُمْ أَحَداً و قال سبحانه في حشر الرجعة قبل يوم القيامة وَ يَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجاً مِمَّنْ يُكَذِّبُ بِآياتِنا فَهُمْ يُوزَعُونَ فأخبر أن الحشر حشران عام و خاص. و قال سبحانه مخبرا عمن يحشر من الظالمين أنه يقول يوم الحشر الأكبر رَبَّنا أَمَتَّنَا اثْنَتَيْنِ وَ أَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنا بِذُنُوبِنا فَهَلْ إِلى خُرُوجٍ مِنْ سَبِيلٍ
و للعامة في هذه الآية تأويل مردود و هو أن قالوا إن المعني بقوله رَبَّنا أَمَتَّنَا اثْنَتَيْنِ وَ أَحْيَيْتَنَا اثْنَتَيْنِ أنه خلقهم أمواتا ثم أماتهم بعد الحياة و هذا باطل لا يستمر على لسان العرب لأن الفعل لا يدخل إلا على من كان بغير الصفة التي انطوى اللفظ على معناها
و من خلقه الله أمواتا لا يقال أماته و إنما يقال ذلك فيمن طرأ عليه الموت بعد الحياة كذلك لا يقال أحيا الله ميتا إلا أن يكون قد كان قبل إحيائه ميتا و هذا بين لمن تأمله. و قد زعم بعضهم أن المراد بقوله رَبَّنا أَمَتَّنَا اثْنَتَيْنِ الموتة التي تكون بعد حياتهم في القبور للمساءلة فتكون الأولى قبل الإقبار و الثانية بعده و هذا أيضا باطل من وجه آخر و هو أن الحياة للمساءلة ليست للتكليف فيندم الإنسان على ما فاته في حاله
و ندم القوم على ما فاتهم في حياتهم المرتين يدل على أنه لم يرد حياة المساءلة لكنه أراد حياة الرجعة التي تكون لتكليفهم الندم على تفريطهم فلا يفعلون ذلك فيندمون يوم العرض على ما فاتهم من ذلك. فصل
en [6: 27] But, it would be manifested to them what they were hiding from before. And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6: 28]. The Glorious Informed that the people of punishment, if He-azwj were to Return them to the world, they would return to the Kufr and the obstinacy along with what they had witnessed in the graves, and in the plains (of Resurrection) of the horrors, and they pain they had tasted from the punishment’. And he, may Allah-azwj have Mercy on him, said in ‘Al Irshad’ at the mentioned of the signs of appearance of Al-Qaim-ajfj, ‘And the dead would be Raised from the graves until they return to the world, and they would be recognising each other in it and visiting each other’. And in (the book) ‘Al-Masail Al-Sarwiya’ – The Sheikh, may Allah-azwj Sanctify his soul, was asked about what is reported from our Master-asws Ja’far Bin Muhammad Al-Sadiq-asws regarding the Raj’at and what is the meaning of his-asws words: ‘He isn’t from us-asws, the one who does not say (believe) in our-asws Mut’ah and believes in our-asws Raj’at’, ‘Is it gathering in the world particularising the Momin or for others from the oppressors, the tyrants before the Day of Qiyamah? ’
The Sheikh, may Allah-azwj have Mercy on him, wrote after the answer about the Mut’ah, ‘And as for his-asws word: ‘One who does not say (believe) in our-asws return, he isn’t from us-asws’, so rather he-asws intended with that what he-asws specialised from the word with it regarding that Allah-azwj the Exalted would Raised a people from the community of Muhammad after their deaths before the Day of Qiyamah, and this is a doctrine especially with the Progeny-asws of Muhammad-saww and the Qiran testifies with it. Allah-azwj Mighty and Majestic Said in Mentioning the great gathering on the Day of Qiyamah: and We will Gather them, so We will not Leave anyone of them [18: 47]. And the Glorious Said regarding the Day of Qiyamah: And on the Day We will Gather batches from every community, from the ones who belied Our Signs, so they would be assembled in rows [27: 83]. He-azwj Informed that the gatherings are two (types of) gatherings – general and special. And the Glorious Said Informing about the ones from the oppressors who would be gathered. He-azwj Said it is the great gathering: ‘Our Lord! You Made us die twice, and twice have You Given us life, so we do acknowledge our sins. So is there any way out? ’ [40: 11]. And for the general Muslims, in this Verse, there is a rejected interpretation, and it is that if they say that the meaning of His-azwj Words: ‘Our Lord! You Made us die twice, and twice have You Given us life, [40: 11], is that He-azwj had Created them dead, then Caused them to die after the life’, and this is invalid, not holding upon the language of the Arabs, because the verb cannot enter except upon the one other than the adjective whose meaning the word implies. And the one whom Allah-azwj Creates as dead cannot be said that He-azwj Caused him to die, and rather that would be said regarding the one the death intervenes upon him after the life. Like that, it cannot be said that Allah-azwj Revives the dead unless if he had to have died before his life, and this is clear for the who ponders it. And some of them have claimed that the intend with His-azwj Words: ‘Our Lord! You Made us die twice, [40: 11], is the death which happened after their life in the graves for the questioning. So the first one would be before the graves and the second after it, and this as well is invalid from another aspect, and it is that the life for the questioning isn’t for the encumberment, so the human being would regret upon what he had missed out on during his state. And the people regretting upon what they had missed out on during their lives, twice, points upon that it does not intend the life of the questioning, but it is the intent of the life of the Raj’at which would be happening due to their encumberment of the regret upon their excesses. So, they would not be doing that, but they would be regretting on the Day of the presentation upon what they had missed out from that’.
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