Tafsir:
Ibn Babawayh narrated: Abu al-Hasan Muhammad ibn Harun al-Zanjani wrote to me through Ali ibn Ahmad al-Baghdadi al-Warraq, who said: Mu'adh ibn al-Muthanna al-Anbari reported from Abdullah ibn Asma, who narrated from Juwayriyah, from Sufyan ibn Sa'id al-Thawri, who said: I asked Ja'far ibn Muhammad (Imam al-Sadiq) (peace be upon him): "What is the meaning of the words of Allah, ‘Alif, Lam, Meem’?" He (peace be upon him) replied: "As for ‘Alif, Lam, Meem’ in the beginning of Surah al-Baqarah, it means: 'I am Allah, the King.' And as for ‘Alif, Lam, Meem’ in the beginning of Surah Aal-e-Imran, it means: 'I am Allah, the Glorious.'"

Tafsir:
Why is Allah Described as "Al-Hayy Al-Qayyum"? These attributes prove that Allah alone is worthy of worship. "Al-Hayy" means He is eternally living, with knowledge and power. "Al-Qayyum" is an intensified form that only applies to Allah, whether in the sense of His eternal existence or His absolute management of creation.

Tafsir:
Ali ibn Ibrahim narrated from: His father and Muhammad ibn al-Qasim, from Muhammad ibn Sulayman, from Dawud, from Hafs ibn Ghayath, from Abu Abdullah (Imam Ja'far al-Sadiq, peace be upon him) who said: "The Quran was revealed as a complete whole in the month of Ramadan to the 'Bayt al-Ma'mur' (the Heavenly House). Then it was gradually revealed over a period of twenty years." Then he said: The Prophet (peace and blessings be upon him and his family) said: "The scriptures of Ibrahim (Abraham) were revealed on the first night of Ramadan. The Torah was revealed on the sixth night of Ramadan. The Gospel was revealed on the thirteenth night of Ramadan. The Psalms (Zabur) were revealed on the eighteenth night of Ramadan. And the Furqan (Quran) was revealed on the twenty-third night of Ramadan."

Tafsir:
In the Tafsir of Ali ibn Ibrahim: Ali ibn Ibrahim narrated from his father, from al-Nadr ibn Suwayd, from Abdullah ibn Sinan, from Abu Abdullah (peace be upon him), who said: I asked him about the saying of Allah, the Blessed and Exalted: "Alif Lam Mim. Allah..." up to His saying "revealed the Furqan" (Qur’an 25:1). He (peace be upon him) replied: "It (the Furqan) is that which is decisive, and the Book is the entirety of the Qur’an, which confirms those who came before it from the prophets." In the book 'Ilal al-Shara'i': Through his chain of transmission to Abu Abdullah ibn Yazid ibn Salam, who said: The Messenger of Allah (peace and blessings be upon him and his family) was asked: "Why was the Furqan (Criterion) named Furqan?" He replied: "Because it consists of scattered verses and chapters, revealed neither in tablets nor in a single book. Whereas the Torah, the Gospel, and the Psalms were all revealed as a whole in tablets and writings." (The hadith is lengthy, and only the relevant part has been mentioned.) In 'Usul al-Kafi': Ali ibn Ibrahim narrated from his father, from Ibn Sinan, or from another source who mentioned it, who said: I asked Abu Abdullah (peace be upon him):"Are the Qur’an and the Furqan two different things or one?" He (peace be upon him) replied: "The Qur’an is the entirety of the Book, and the Furqan is what is decisive and obligatory to act upon."

Tafsir:
The saying of Allah, the Exalted: "Indeed, nothing is hidden from Allah." (Surah Aal-e-Imran 3:5) From 'Al-Ihtijaj' by Al-Tabrisi – In the argument of Imam al-Sadiq (peace be upon him) against the atheists: They said: "Are deeds not weighed?" He (peace be upon him) replied: "No, indeed deeds are not physical bodies; rather, they are the description of what has been done. The need to weigh something is only for one who is ignorant of the number of things and does not know their heaviness or lightness. And indeed, nothing is hidden from Allah."

Tafsir:
(1) The phrase "as He wills" (كيف يشاء) means "as He desires," and will (mashī’ah) is the same as irādah (intention or will). The meaning of "He forms you in the wombs as He wills" (يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ) is that He forms you as male or female, white or black, complete or deficient, and in all the other diverse ways in which forms vary. In this is a proof against the Christians in their claim of divinity for Jesus (‘Īsā), for indeed Allah formed him in the womb as He wished—thus, he is a created servant, subject to Lordship. As for the phrase: "There is no god but He, the Mighty, the Wise" (لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ)—it means that after mentioning the evidence ("He forms you in the wombs…"), Allah mentions the One to whom the evidence points. He describes Himself as ‘Azīz (Mighty)—meaning, no one can prevent Him from punishing whomever He wills—and as Ḥakīm (Wise)—meaning, He is wise in His punishment and in all His actions. (2) Through his chain to Muḥammad ibn ʿAbd Allāh ibn Zurārah from ʿAlī ibn ʿAbd Allāh from his father from his grandfather from the Commander of the Faithful (peace be upon him): He said: “The two seminal fluids struggle within the womb. Whichever of them is greater in quantity, the child will resemble that one. So if the woman’s fluid is greater, the child resembles her maternal uncles. And if the man’s fluid is greater, the child resembles his paternal uncles.” He (Imam ʿAlī) also said: “The semen remains in the womb for forty days. So whoever wants to supplicate to Allah, Mighty and Majestic, let him do so during those forty days before the creation takes form. Then Allah, Mighty and Majestic, sends the Angel of the Wombs, who takes it (the semen) and ascends with it to Allah, Mighty and Majestic. The angel stands before Him for as long as Allah wills. Then he says: ‘O my God, is it to be male or female?’ So Allah reveals to him whatever He wills, and the angel writes it.” [The rest of the narration will be seen in full, if Allah wills, at His saying: “No misfortune strikes on the earth…” (Qur’an 57:22).

Tafsir:
(1)- From him (al-Kulaynī), from a group of our companions, from Aḥmad ibn Muḥammad, from al-Ḥusayn ibn Saʿīd, from al-Naḍr ibn Suwayd, from Ayyūb ibn al-Ḥurr and ʿImrān ibn ʿAlī, from Abū Baṣīr, from Abū ʿAbd Allāh (Imam al-Ṣādiq, peace be upon him): “We are the ones firmly rooted in knowledge (al-rāsikhūna fī al-ʿilm), and we are the ones who know its (true) interpretation (taʾwīl).” (2)- ʿAlī ibn Ibrāhīm said: Muḥammad ibn Aḥmad ibn Thābit narrated to us, who said: al-Ḥasan ibn Muḥammad ibn Samāʿah, from Wuhayb ibn Ḥafṣ, from Abū Baṣīr, from Abū ʿAbd Allāh (peace be upon him), who said: “Indeed, the Qur’ān contains both command and restraint — it commands toward Paradise and warns against the Fire. And it contains definitive (muḥkam) and ambiguous (mutashābih) verses. As for the definitive: it is believed in, acted upon, and serves as a basis for reflection. And as for the ambiguous: it is believed in, but not acted upon. This is the saying of Allāh: ‘As for those in whose hearts is deviation, they follow what is ambiguous in it, seeking discord and its interpretation. But none knows its interpretation except Allāh and those firmly rooted in knowledge say: We believe in it; all is from our Lord.’ He (the Imam) said: The Family of Muḥammad (peace be upon them) are those firmly rooted in knowledge.” (3)- Imam al-Bāqir (a.s.) said: “Verily, the Messenger of Allah (s.a.w.) is the most virtuous of those firmly rooted in knowledge. Allah taught him all that was revealed to him — its revelation (tanzīl) and its interpretation (taʾwīl). And Allah would not reveal anything to him without teaching him its interpretation. And his successors after him (the Imams) know all of it.” (4)- When asked directly about muḥkam and mutashābih, Imam al-Ṣādiq (a.s.) replied: “Muḥkam is that which is acted upon, and mutashābih is that which confuses the ignorant.”

Tafsir:
Hishām ibn al-Ḥakam said: Abū al-Ḥasan Mūsā ibn Jaʿfar (a.s.) said to me: "O Hishām, indeed Allah has narrated from a group of righteous people that they said: 'Our Lord, do not cause our hearts to deviate after You have guided us, and grant us mercy from Yourself. Indeed, You are the Bestower' — this was because they knew that hearts can deviate and return to their blindness and destruction. Indeed, the one who does not understand (yaʿqil) from Allah does not truly fear Allah. And the one who does not understand from Allah, his heart will not be firmly established upon sure knowledge (maʿrifah thābitah) — knowledge through which he perceives and finds its reality in his own heart. No one reaches that state except the one whose speech confirms his actions, and whose inner reality matches his outward appearance, because Allah — Exalted is His Name — does not indicate the inner hidden aspect of the intellect (ʿaql) except through its outward manifestation and that which speaks on its behalf."