بوات الإلهية. و قوله تُكَلِّمُهُمْ أي تكلمهم بما يسوؤهم و هو أنهم يصيرون إلى النار بلسان يفهمونه و قيل تحدثهم بأن هذا مؤمن و هذا كافر و قيل بأن تقول لهم أَنَّ النَّاسَ كانُوا بِآياتِنا لا يُوقِنُونَ و هو الظاهر. وَ يَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجاً مِمَّنْ يُكَذِّبُ بِآياتِنا فَهُمْ يُوزَعُونَ أي يدفعون و قيل يحبس أولهم على آخرهم. و استدل بهذه الآية على صحة الرجعة من ذهب إلى ذلك من الإمامية بأن قال دخول من في الكلام يوجب التبعيض فدل ذلك على أن اليوم المشار إليه يحشر فيه قوم دون قوم و ليس ذلك صفة يوم القيامة الذي يقول فيه سبحانه وَ حَشَرْناهُمْ فَلَمْ نُغادِرْ مِنْهُمْ أَحَداً
و قد تظاهرت الأخبار عن أئمة الهدى من آل محمد عليه و ع بأن الله سيعيد عند قيام القائم قوما ممن تقدم موتهم من أوليائه و شيعته ليفوزوا بثواب نصرته و معونته و يبتهجوا بظهور دولته و يعيد أيضا قوما من أعدائه لينتقم منهم
و ينالوا بعض ما يستحقونه من العذاب في القتل على أيدي شيعته و ليبتلوا بالذل و الخزي بما يشاهدون من علو كلمته. و لا يمتري عاقل أن هذا مقدور لله تعالى غير مستحيل في نفسه و قد فعل الله ذلك في الأمم الخالية و نطق القرآن بذلك في عدة مواضع مثل قصة عزير و غيره على ما فسرناه في موضعه
وَ صَحَّ عَنِ النَّبِيِّ ص قَوْلُهُ سَيَكُونُ فِي أُمَّتِي كُلُّ مَا كَانَ فِي بَنِي إِسْرَائِيلَ حَذْوَ النَّعْلِ بِالنَّعْلِ وَ الْقُذَّةِ بِالْقُذَّةِ حَتَّى لَوْ أَنَّ أَحَدَهُمْ دَخَلَ جُحْرَ ضَبٍّ لَدَخَلْتُمُوهُ. عَلَى أَنَّ جَمَاعَةً مِنَ الْعُلَمَاءِ تَأَوَّلُوا مَا وَرَدَ مِنَ الْأَخْبَارِ فِي الرَّجْعَةِ عَلَى رُجُوعِ الدَّوْلَةِ وَ الْأَمْرِ وَ النَّهْيِ دُونَ رُجُوعِ الْأَشْخَاصِ لِمَا ظَنُّوا أَنَّ الرَّجْعَةَ تُنَافِي التَّكْلِيفَ
وَ لَيْسَ كَذَلِكَ لِأَنَّهُ لَيْسَ فِيهَا مَا يُلْجِئُ إِلَى فِعْلِ الْوَاجِبِ وَ الِامْتِنَاعِ مِنَ الْقَبِيحِ وَ التَّكْلِيفُ يَصِحُّ مَعَهَا كَمَا يَصِحُّ مَعَ ظُهُورِ الْمُعْجِزَاتِ الْبَاهِرَةِ وَ الْآيَاتِ الْقَاهِرَةِ كَفَلْقِ الْبَحْرِ وَ قَلْبِ الْعَصَا ثُعْبَاناً وَ مَا أَشْبَهَ ذَلِكَ وَ لِأَنَّ الرَّجْعَةَ لَمْ يَثْبُتْ بِظَوَاهِرِ الْأَخْبَارِ الْمَنْقُولَةِ فَيَتَطَرَّقَ التَّأْوِيلُ عَلَيْهَا وَ إِنَّمَا الْمُعَوَّلُ فِي ذَلِكَ عَلَى إِجْمَاعِ الشِّيعَةِ الْإِمَامِيَّةِ وَ إِنْ كَانَتِ الْأَخْبَارُ تَعْضُدُهُ وَ تُؤَيِّدُهُ انْتَهَى
أقول استدل الشيخ في تفسيره التبيان أيضا على مذهب القائلين بالرجعة و إنما ذكرنا هذا الكلام بطوله لكثرة فوائده و ليعلم أقوال المخالفين في الدابة و أنه يظهر من أخبارهم أيضا أن الدابة تكون صاحب العصا و الميسم و قد رووا ذلك في جميع كتبهم و ليعلم المراد مما استفيض عن أمير المؤمنين ع أنه ذكر في المواطن الكثيرة أنا صاحب العصا و الميسم. و روى الزمخشري في الكشاف أ
Ahadith from the Imams-asws of guidance from the Progeny-asws of Muhammad-saww have demonstrated upon it and that Allah-azwj will be Returning a people during the rising of Al-Qaim-ajfj, from the ones whose death would have preceded, from his-ajfj friends and his-ajfj Shias, for them to be succeeding with the Rewards of helping him-ajfj, and supporting him-ajfj, and rejoicing at the appearance of their-asws government, and there shall return as well, a people from his-ajfj enemies for them to be avenging from them. And they would face part of what they would be deserving from the punishment regarding the killing, upon the hands of his-ajfj Shias, and they would be involved with the humiliation and the disgrace due to what they would be witnessing from the loftiness of his-ajfj word. And no sane person would think within himself that this is not possible in the Determinations of Allah‑azwj the Exalted, and Allah-azwj has already Done that in the previous communities and the Quran has Spoken with that in a number of places, like the story of Uzeyr-as and others upon what we have interpreted in its place. And it is proven correct from the Prophet-saww in his-saww words: ‘There shall be happening in my-saww community all what had happened in the children of Israel, step of the slipper with the slipper, and the arrow with the arrow, until if one of then had entered the hole of a lizard, you will be entering it (as well)! ’
It is based upon that a group of the scholar are interpreting what has been referred from the Ahadith regarding the Raj’at, upon the returning of the government, and the orders and the prohibitions, besides the return of the personalities due to their thinking that the Raj’at negates the encumberment. And it isn’t like that, because there isn’t in it what one could resort to doing the obligatory, and the refusal from the ugly deeds, and the encumberment is proven correct with it just as it is proven correct with the appearance of the dazzling miracles and the subduing signs, like splitting the sea, and turning the staff into a serpent and whatever resembles that, and because the Raj’at is not proven with apparent Ahadith transmitted so the interpretation upon it comes into play, and rather interpretated in that is based upon consensus of the Shia Imamites, and even though the Ahadith are contradictory and supportive’ – end. I (Majlisi) am saying, ‘The Sheikh has evidenced as well in his Tafseer ‘Al Tibyan’ upon the doctrine of the ones believing in the Raj’at, and rather we are mentioning this speech in its length due to the many of its benefits, and to now the words (beliefs) of the opponents regarding the walker, and it is apparent from their Ahadith as well that the walker would be owner of the staff (of Musa-as, and the branding iron, and they have reported it in entirety of their books, and for one to know the intent from that from what is ample from Amir Al-Momineen-asws having mentioned in many places: ‘I-asws am owner of the staff (of Musa-as) and the branding iron’. And it is reported by Al Zamakhshari in ‘Al Kashaf’ that it (walker) would emerge from Al-Safa and with it would be the staff of Musa-as and ring of Suleyman-as. It will strike the Momin in his Masjid or in what is between his eyes with the staff of Musa-as, it would imprint a white spoke. That white spot would spread in his face until his face is illuminated by it as if it was a shining star, and write between his eyes, ‘Momin’, and imprint the Kafir by the ring in his nose, so the spot would spread until his face is blackened by it, and write in between his eyes, ‘Kafir’. Then he said, ‘And it would read their speech from the speeches, and it is the injury, and the intended with it is the branding with the staff and the ring, and it is allowed that it would evidence with the lightening upon, that the intent with the speaking is the defamation’ – end. And Al Sadouq, may Allah-azwj have Mercy on him, said in ‘Risalat Al Aqaid’, ‘Our belief regarding the Raj’at is that it is true, and Allah-azwj Mighty and Majestic has Said: Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Sa
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