فَكُبْكِبُوا فِيها أقول ذكر أكثر المفسرين أن ضمير هُمْ راجع إلى الآلهة و لا يخفى أن ما ذكره عليه السلام أظهر و العدل كل أمر حق يوافق العدل و الحكمة من الطاعات و الأخلاق الحسنة و العقائد الحقة.
"Then they shall be flung headlong into it, they and the deluded." I say: most commentators have said that the pronoun "they" refers to the false gods; but it is plain that what the Imam, peace be upon him, said is clearer. "Justice" is every right matter that accords with justice and wisdom — namely acts of obedience, good character and true beliefs.
«5»- فس، تفسير القمي أَبِي عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عليه السلام يَا حَفْصُ مَا أَنْزَلْتُ ١ الدُّنْيَا مِنْ نَفْسِي إِلَّا بِمَنْزِلَةِ الْمَيْتَةِ إِذَا اضْطُرِرْتُ إِلَيْهَا أَكَلْتُ مِنْهَا يَا حَفْصُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلِمَ مَا الْعِبَادُ عَلَيْهِ عَامِلُونَ وَ إِلَی مَا هُمْ صَائِرُونَ فَحَلُمَ عَنْهُمْ عِنْدَ أَعْمَالِهِمُ السَّيِّئَةِ لِعِلْمِهِ السَّابِقِ فِيهِمْ فَلَا يَغُرَّنَّكَ حُسْنُ الطَّلَبِ مِمَّنْ لَا يَخَافُ الْفَوْتَ ثُمَّ تَلَا قَوْلَهُ تَعَالَى تِلْكَ الدَّارُ الْآخِرَةُ الْآيَةَ وَ جَعَلَ يَبْكِي وَ يَقُولُ ذَهَبَتْ وَ اللَّهِ الْأَمَانِيُّ عِنْدَ هَذِهِ الْآيَةِ ثُمَّ قَالَ فَازَ وَ اللَّهِ الْأَبْرَارُ تَدْرِي مَنْ هُمْ هُمُ الَّذِينَ لَا يُؤْذُونَ الذَّرَّ كَفَى بِخَشْيَةِ اللَّهِ عِلْماً وَ كَفَی بِالاغْتِرَارِ بِاللَّهِ جَهْلًا يَا حَفْصُ إِنَّهُ يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْباً قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ وَ مَنْ تَعَلَّمَ وَ عَمِلَ وَ عَلَّمَ لِلَّهِ دُعِيَ فِي مَلَكُوتِ السَّمَاوَاتِ عَظِيماً فَقِيلَ تَعَلَّمَ لِلَّهِ وَ عَمِلَ لِلَّهِ وَ عَلَّمَ لِلَّهِ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ الزُّهْدِ فِي الدُّنْيَا فَقَالَ فَقَدْ حَدَّ اللَّهُ فِي كِتَابِهِ فَقَالَ عَزَّ وَ جَلَّ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَخْوَفُهُمْ لِلَّهِ وَ أَخْوَفَهُمْ لَهُ أَعْلَمُهُمْ بِهِ وَ أَعْلَمَهُمْ بِهِ أَزْهَدُهُمْ فِيهَا فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ أَوْصِنِي فَقَالَ اتَّقِ اللَّهَ حَيْثُ كُنْتَ فَإِنَّكَ لَا تَسْتَوْحِشُ.
Tafsir al-Qummi: Hafs related from Imam al-Sadiq, peace be upon him, that he said: This world is to me no more than carrion, of which I partake only under necessity. O Hafs, God knows what deeds His servants have done and what their end shall be; and for this reason, when evil deeds appear from the servants, God is forbearing. Let it not deceive you that God does not presently pursue your deeds, for you cannot escape His hand. God, exalted, says: "That abode of the Hereafter We appoint for those who seek neither self-exaltation in the earth nor corruption; and the [happy] end is for the God-fearing." Then he began to weep and said: By God, this verse puts an end to vain hopes. By God, the righteous are the victorious — they are those who do not harm even an ant. Fear of God is knowledge, and presumption towards God is ignorance. O Hafs, seventy ignorant men are forgiven before one sin of a scholar is forgiven. Learning, acting, and teaching for God's sake cause a man to be called great and mighty in the kingdom of the heavens. So let your teaching, your acting and your learning be for God. I asked him about asceticism. He said: God, exalted, has defined the bounds of asceticism in the Qur'an: "so that you may not grieve over what has escaped you, nor exult at what He has given you." And he said: The most knowing of people concerning God are those who fear Him most; and these are the most knowing of people concerning God and the most abstinent of them in this world. A man said: O son of the Messenger of God, counsel me. He said: Fear God wherever you are, and then you will not be made desolate.
بيان: ما أنزلت الدنيا من نفسي لفظة من إما بمعنى في أو للتبعيض أي من منازل نفسي كان للنفس مواطن و منازل للأشياء تنزل فيها على حسب درجاتها و منازلها عند الشخص قوله عليه السلام ذهبت و اللّٰه الأماني أي ما يرجوه الناس و يحكمونه و يتمنونه على اللّٰه بلا عمل إذ الآية تدل على أن الدار الآخرة ليست إلا لمن لا يريد شيئا من العلو في الأرض و الفساد و كل ظلم علو و كل فسق فساد و الذر النمل الصغار و المراد عدم إيذاء أحد من الناس أو ترك إيذاء جميع المخلوقات حتى الذر و لا ينافي ما ورد في بعض الأخبار من جواز قتل النمل و غيرها إذ الجواز لا ينافي الكراهة مع أنه يمكن حملها على ما إذا كانت موذية قوله لِكَيْلا تَأْسَوْا أي لكيلا تحزنوا قوله فإنك لا تستوحش أي بل يكون اللّٰه تعالى أنيسك في كل حال.
The word "min" in "ma anzaltu al-dunya min nafsi" is either in the sense of "fi" or for partition — as though the soul has stations for things, into which they descend according to their degree and rank with a man. "Dhahabat wa-llahi al-amani" means: the things people hope for and wish for without works; for the verse says that the abode of the Hereafter is for those who seek no self-exaltation or corruption in the earth. Every wrong is self-exaltation and every transgression is corruption. "Dharr" is the small ant, and what is meant in this hadith is that he harms no human being, nor indeed any creature. This does not conflict with reports permitting the killing of ants and the like, since permissibility is not incompatible with dislike; and the reports permitting their killing may be understood of cases where they cause harm. His words "li-kayla ta'saw" mean: let it not grieve you. "Fa-innaka la tastawhish" — rather, God is your companion in every state.