بحار الأنوار

BIHAR AL-ANWAAR

ج 10

Volume 10

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imamsasws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

TABLE OF CONTENTS

CHAPTERS ON THE ARGUMENTATION OF AMIR AL MOMINEENasws AND WHAT WAS RELEASED FROM HIMasws FROM THE SUMMARY OF THE KNOWLEDGES

CHAPTER 1 – HISasws ARGUMENTATION AGAINST THE JEWS REGARDING A LOT OF TYPES OF KNOWLEDGES AND VARIOUS QUESTIONS

CHAPTER 2 – ANOTHER REGARDING HISasws ARGUMENTATION AGAINST THE JEWS BY MENTIONING THE MIRACLES OF THE PROPHETsaww

CHAPTER 3 – HISasws ARGUMENTATION AGAINST THE CHRISTIANS

CHAPTER 4 – HISasws ARGUMENTATION AGAINST THE GREEK PHYSICIAN AND WHAT APPEARED FROM HIMasws FROM THE CLEAR MIRACLES

CHAPTER 5 – QUESTIONS OF THE SYRIAN FROM AMIR AL-MOMINEENasws IN MASJID AL-KUFA

CHAPTER 6 – HISasws MISCELLANEOUS ARGUMENTS AND SOME OF WHAT HAS COME FROM HIMasws FROM THE ENTIRETY OF THE KNOWLEDGES

CHAPTER 7 – WHAT HEasws TAUGHT FROM FOUR HUNDRED DOORS (SUBJECTS), FROM WHAT IS CORRECT FOR THE MUSLIM REGARDING HIS RELIGION AND HIS WORLD

CHAPTER 8 – WHAT BENEFIT HEasws CONFERRED UPON THE PEOPLE BY HISasws WORDS: ‘ASK MEasws BEFORE YOU LOSE MEasws’, AND IN IT IS PART OF THE SUMMARY OF THE KNOWLEDGES AND ITS MISCELLANEOUS

CHAPTER 9 – DEBATES OF AL-HASSANasws AND AL-HUSAYNasws AND THEIRasws ARGUMENTATIONS

CHAPTER 10 – DEBATE OF ALIasws BIN AL-HUSAYNasws AND HISasws ARGUMENTATION

CHAPTER 11 – MISCELLANEOUS REGARDING THE ARGUMENTATIONS OF THE PEOPLE OF HISasws ERA AGAINST THE ADVERSARIES

CHAPTER 12 – DEBATES OF MUHAMMADasws BIN ALIasws AL-BAQIRasws AND HISasws ARGUMENTATIONS

CHAPTER 13 – ARGUMENTATIONS OF AL-SADIQasws AGAINST THE ATHEISTS, AND THE ADVERSARIES, AND HISasws DEBATING WITH THEM

CHAPTER 14 – WHAT WAS EXPLAINED BY HIMasws FROM THE QUESTIONS REGARDING THE PRINCIPLES OF THE RELIGION AND ITS BRANCHES BY REPORTING OF AL AMSH

CHAPTER 15 – ARGUMENTATIONS OF HISasws COMPANIONS AGAINST THE ADVERSARIES

CHAPTER 16 – ARGUMENTATION OF MUSAasws BIN JA’FARasws AGAINST THE RABBIS OF THE RELIGION AND THE CALIPHS, AND PART OF WHAT IS REPORTED FROM HIMasws FROM THE SUMMARY OF THE KNOWLEDGES

CHAPTER 17 – WHAT ARRIVED TO US FROM THE AHADEETH OF ALI SON OF JA’FARasws, FROM HIS BROTHERasws MUSAasws, WITH OTHER THAN THE REPORT OF AL-HIMEYRI. WE ARE TRANSMITTING IT TOGETHER DUE TO WHAT IS BETWEEN IT AND THE AHADEETH OF AL HIMEYRI FROM THE SMALL DIFFERENCES, AND WE SEPARATE WHAT IS REFERRED BY THE REPORT OF AL-HIMEYRI UPON THE CHAPTERS

CHAPTER 18 – ARGUMENTATIONS OF HISasws COMPANIONS AGAINST THE ADVERSARIES

CHAPTER 19 – DEBATES OF AL-REZA ALIasws BIN MUSAasws, AND HISasws ARGUMENTATIONS AGAINST THE PRIESTS OF THE DIFFERENT COMMUNITIES AND THE VARIOUS RELIGIONS IN THE GATHERING OF AL MAMOUN AND OTHERS

CHAPTER 20 – WHAT HEasws WROTE TO AL MAMOUN, FROM THE PURE ISLAM AND THE LAWS OF THE RELIGION, AND THE REST OF WHAT IS REPORTED FROM HIMasws FROM THE SUMMARY OF THE KNOWLEDGES

CHAPTER 21 – DEBATES OF HISasws COMPANIONS AND THE PEOPLE OF HISasws ERA

CHAPTER 22 – ARGUMENTATION OF ABU JA’FAR AL-JAWADasws AND HISasws DEBATES

CHAPTER 23 – ARGUMENTATIONS OF ABU AL-HASSAN ALIasws BIN MUHAMMAD AL-NAQIasws, AND HISasws COMPANIONS AND HISasws CLAN AGAINST THE ADVERSARIES AND THE OBSTINATE ONES

CHAPTER 24 – ARGUMENTATION OF ABU MUHAMMAD Al-HASSAN AL ASKARIasws

CHAPTER 25 – MISCELLANEOUS REGARDING WHAT Al-SADOUQ MUHAMMAD BIN BABUWAYH EXPLAINED FROM THE DOCTRINES OF THE IMAMITES, AND DICTATED TO THE SHEYKHS IN ONE GATHERING UPON WHAT IS REPORTED IN KITAB AL MAJAALIS

CHAPTER 26 – MISCELLANEOUS ARGUMENTATIONS AND DEBATES FROM OUR SCHOLAR DURING THE ERA OF OCCULTATION

(أبواب احتجاجات) * * (أمير المؤمنين صلوات الله عليه وما صدر عنه من جوامع العلوم) *

CHAPTERS ON THE ARGUMENTATION OF AMIR AL MOMINEENasws AND WHAT WAS RELEASED FROM HIMasws FROM THE SUMMARY OF THE KNOWLEDGES

* (باب 1) * * (احتجاجه صلوات الله عليه على اليهود في أنواع كثيرة من العلوم) * * (ومسائل شتى) *

CHAPTER 1 – HISasws ARGUMENTATION AGAINST THE JEWS REGARDING A LOT OF TYPES OF KNOWLEDGES AND VARIOUS QUESTIONS

1 - ل: علي بن أحمد بن موسى، عن أحمد بن يحيى بن زكريا القطان، عن بكر ابن عبد الله بن حبيب، عن عبد الرحيم بن علي بن سعيد الجبلي الصيدناني، وعبد الله بن الصلت - واللفظ له - عن الحسن بن نصر الخزاز، عن عمرو بن طلحة، عن أسباط بن نصر، عن سماك بن حرب، عن عكرمة، عن عبد الله بن عباس قال:

Ali Bin Ahmad Bin Musa, from Ahmad Bin Yahya Bin Zakariya Al Qatan, from Bakr Ibn Abdullah Bin Habeeb, from Abdul Raheem Bin Ali Bin Saeed Al Jabaly Al Saydani, and Abdullah Bin Al Salt – and Al Lafz – from Al Hassan Bin Nasr Al Khazaz, from Amro Bin Talha, from Asbat Bin Nasr, from Samak Bin Harb, from Ikrama, from Abdullah Bin Abbas who said,

قدم يهوديان أخوان من رؤساء اليهود إلى المدينة، فقالا: يا قوم إن نبيا حدثنا عنه أنه قد ظهر بتهامة نبي يسفه أحلام اليهود، ويطعن في دينهم،

‘Two Jew brothers from the chiefs of the Jews came to Medina and they said, ‘O people! There is a Prophetsaww we have been narrated about who has appeared with the claim that hesaww is a Prophetsaww to ridicule the dreams of the Jews, and challenging their religion.

ونحن نخاف أن يزيلنا عما كان عليه آباؤنا، فأيكم هذا النبي ؟ فإن يكن الذي بشر به داود آمنا به واتبعناه، وإن لم يكن يورد الكلام على ائتلافه ويقول الشعر ويقهرنا بلسانه جاهدناه بأنفسنا وأموالنا، فأيكم هذا النبي

And we fear that hesaww would decline us from what our forefathers were upon. So, which one of you is this Prophetsaww? If hesaww happens to be the one whom Dawoodas gave the glad tidings of, we shall follow himsaww, and if hesaww does not happen to respond the speech upon hisas accord and is speaking the poetry and coercing us with hissaww tongue, we will reject himsaww by our lives and our wealth. So, which one of you is this Prophetsaww?’

فقال المهاجرون والانصار: إن نبينا محمدا (صلى الله عليه وآله) قد قبض. فقالا: الحمد لله فأيكم وصيه ؟ فما بعث الله عزوجل نبيا إلى قوم إلا وله وصي يؤدي عنه من بعده ويحكي عنه ما أمره ربه،

The Emigrants and the Helpers said, ‘Our Prophetsaww Muhammadsaww has expired’. They said, ‘The Praise is for Allahazwj! So, which one of you is hissaww successorasws? Allahazwj Mighty and Majestic has not Sent any Prophetas to a people except and for himas has been a successoras fulfilling on hisas behalf from after himas, and telling us on hisas behalf whatever hisas Lordazwj had Commanded with’.

فأومأ المهاجرون والانصار إلى أبي بكر، فقالوا: هذا (هو خ ل) وصيه. فقالا لابي بكر: إنا نلقى عليك من المسائل ما يلقى على الاوصياء، ونسألك عما تسأل الاوصياء عنه. فقال لهما أبو بكر: ألقيا ما شئتما اخبر كما بجوابه إن شاء الله تعالى.

The Emigrants and the Helpers gestured towards Abu Bakr, and they said, ‘This is hissaww successor’. They said to Abu Bakr, ‘We shall cast questions what had been cast upon the successorsas, and we shall ask you about what the successorsas have been questioned about’. Abu Bakr said to them, ‘Cast whatever you like to. I shall inform of its answer, if Allahazwj the Exalted so Desires’.

فقال أحدهما: ما أنا وأنت عند الله عزوجل ؟ وما نفس في نفس ليس بينهما رحم ولا قرابة ؟ وما قبر سار بصاحبه ؟ ومن أين تطلع الشمس ؟ وفي أين تغرب (تغيب خ ل) ؟ وأين طلعت الشمس ثم لم تطلع فيه بعد ذلك ؟ وأين تكون الجنة ؟ وأين تكون النار ؟

One of them said, ‘What am I and you in the Presence of Allahazwj Mighty and Majestic? And what is a soul inside a soul, there isn’t any womb relationship nor any nearness? And what grave which travelled with its occupant? And from where does the sun emerge? And into where does it set? And where did the sun emerge then will not be emerging in it after that? And where does the Paradise happen to be? And where does the Fire happen to be?

وربك يحمل أو يحمل ؟ وأين يكون وجه ربك ؟ وما اثنان شاهدان، واثنان غائبان، واثنان متباغضان ؟ وما الواحد ؟ وما الاثنان ؟ وما الثلاثة ؟ وما الاربعة ؟ وما الخمسة ؟ وما الستة ؟ وما السبعة ؟ وما الثمانية ؟ وما التسعة ؟ وما العشرة ؟ وما الاحد عشر ؟ وما الاثنا عشر ؟ وما العشرون ؟ وما الثلاثون ؟ وما الاربعون ؟ وما الخمسون ؟ وما الستون ؟ وما السبعون ؟ وما الثمانون ؟ وما التسعون ؟ وما المائة ؟.

And is your Lordazwj carried or does Heazwj Carry? And what are two witnesses, and to absentees, and two overwhelming ones? And what is the one? And what is the two? And what is the three? And what is the four? And what is the five? And what is the six? And what is the seven? And what is the eight? And What is the nine? And what is the ten? And what is the eleven? And what is the twelve? And what is the twenty? And what is the thirty? And what is the forty? And what is the fifty? And what is the sixty? And what is the seventy? And what is the eighty? And what is the ninety? And what is the hundred?’

قال: فبقي أبو بكر لا يرد جوابا، وتخوفنا أن يرتد القوم عن الاسلام، فأتيت منزل علي بن أبى طالب (عليه السلام) فقلت له: يا علي إن رؤساء اليهود قد قدموا المدينة و ألقوا على أبي بكر مسائل فبقي أبو بكر لا يرد جوابا،

He (the narrator) said, ‘Abu Bakr wept, not responding with an answer, and we feared that the people would renege from Islam, so I came to the house of Aliasws Bin Abu Talibasws and I said to himasws, ‘O Aliasws! The chiefs of the Jews have come to Medina and have cast questions to Abu Bakr, but Abu Bakr cried, nor responding with an answer’.

فتبسم علي (عليه السلام) ضاحكا ثم قال: هو اليوم الذي وعدني رسول الله (صلى الله عليه وآله) به، فأقبل يمشي أمامي، وما أخطأت مشيته من مشية رسول الله (صلى الله عليه وآله) شيئا حتى قعد في الموضع الذي كان يقعد فيه رسول الله (صلى الله عليه وآله)، ثم التفت إلى اليهوديين فقال (عليه السلام): يا يهوديان ادنوا مني وألقيا علي ما ألقيتماه على الشيخ.

Aliasws smiled laughingly, then said: ‘It is the day which Rasool-Allahsaww promised me with’. Heasws turned walking in front of me and I could not fault hisasws walking from the walk of Rasool-Allahsaww by anything, until heasws sat in the place which Rasool-Allahsaww used to sit it, then turned towards the two Jews and heasws said: ‘O Jews! Come near measws and cast unto measws what you had cast upon the old man’.

فقال اليهوديان: ومن أنت ؟ فقال لهما: أنا علي بن أبي طالب بن عبد المطلب أخو النبي (صلى الله عليه وآله)، وزوج ابنته فاطمة، وأبو الحسن والحسين، ووصيه في حالاته كلها، وصاحب كل منقبة وعز، وموضع سر النبي (صلى الله عليه وآله).

The Jews said, ‘And who are you?’ Heasws said to them: ‘Iasws am Aliasws Bin Abu Talibasws Bin Abdul Mutlibasws, brotherasws of the Prophetsaww and spouse of hissaww daughter (Syeda) Fatimaasws, and father of Al-Hassanasws and Al-Husaynasws, and hissaww succesorsasws regarding all of hissaww states, and in charge of every veiled and proud (matters), and place of the secrets of the Prophetsaww’.

فقال له أحد اليهوديين: ما أنا وأنت عند الله ؟ وقال (عليه السلام): أنا مؤمن منذ عرفت نفسي، وأنت كافر منذ عرفت نفسك، فما أدري ما يحدث الله فيك يا يهودي بعد ذلك.

One of the Jews said, ‘And what am I and youasws in the Presence of Allahazwj?’ Heasws said: ‘Iasws am a Momin since Iasws recognised myselfasws, and you are a Kafir since you recognised yourself. Iasws do not know what Allahazwj would be Bringing into being regarding you after that, O Jew’.

فقال اليهودي: فما نفس في نفس ليس بينهما رحم ولا قرابة ؟ قال (عليه السلام): ذاك يونس (عليه السلام) في بطن الحوت. قال له: فما قبر سار بصاحبه ؟ قال: يونس حين طاف به الحوت في سبعة أبحر.

The Jew said, ‘So what is a soul inside a soul, there isn’t between them any womb relationship nor nearness?’ Heasws said: ‘That is Yunusas in the belly of the whale’. He said to himasws, ‘So what is the grave which travelled with its occupant?’ Heasws said: ‘Yunusas, when the whale travelled with himas in seven oceans’.

قال له: فالشمس من أين تطلع ؟ قال: من قرني الشيطان. قال: فأين تغرب (تغيب خ ل) ؟ قال: في عين حامئة، قال لي حبيبي رسول الله صلى الله عليه وآله: لا تصلى في إقبالها ولا في إدبارها حتى تصير مقدار رمح أور محين. قال: فأين طلعت الشمس ثم لم تطلع في ذلك الموضع ؟ قال: في البحر حين فلقه الله لقوم موسى (عليه السلام).

He said to himasws, ‘The sun, from where does it emerge?’ Heasws said: ‘From the two horns of Satanla’. He said, ‘Where does it set?’ Heasws said: ‘In the eye of protection. Myasws beloved Rasool-Allahsaww said to measws: ‘Neither pray Salat during its coming nor during its turning back until it comes to be a measurement of a spear or two spears’. He said, ‘Where did the sun emerge then will not emerge (again) in that place?’ Heasws said: ‘In the sea when Allahazwj Split it for the people of Musaas’.

قال له: فربك يحمل أو يحمل ؟ قال: إن ربي عزوجل يحمل كل شئ بقدرته ولا يحمله شئ. قال: فكيف قوله عزوجل: " ويحمل عرش ربك فوقهم يومئذ ثمانية " ؟ قال: يا يهودي ألم تعلم أن لله ما في السماوات وما في الارض وما بينهما وما تحت الثرى ؟ فكل شئ على الثرى، والثرى على القدرة، والقدرة به تحمل كل شئ.

He said to himasws, ‘Yourasws Lordazwj, is Heazwj carried or does Heazwj Carry?’ Heasws said: ‘Myasws Lordazwj Mighty and Majestic Carries all things by Hisazwj Power and is not carried by anything’. He said, ‘So how are the Words of the Mighty and Majestic: and eight shall hold above them the Throne of your Lord on that Day [69:17]?’ Heasws said: ‘O Jew! Do you not know that for Allahazwj is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the soil [20:6]? So, all thing are upon the soil, and the soil is upon the Power, and the Power, all things are carried by it’.

قال: فأين تكون الجنة ؟ وأين تكون النار ؟ قال: أما الجنة ففي السماء، و أما النار ففي الارض.

He said, ‘Where does the Paradise happen to be? And where does the Fire happen to be? Heasws said: ‘As for the Paradise, it is in the sky, and as for the Fire, it is in the earth’.

قال: فأين يكون وجه ربك ؟ فقال علي بن أبي طالب (عليه السلام) لي: يا ابن عباس ائتني بنار وحطب، فأتيته بنار وحطب فأضرمها، ثم قال: يا يهودي أين يكون وجه هذه النار ؟ قال: لا أقف لها على وجه. قال: فان ربي عزوجل عن هذا المثل وله المشرق والمغرب فأينما تولوا فثم وجه الله.

He said, ‘Where does the Face of yourasws Lordazwj happen to be?’ Aliasws Bin Abu Talibasws said to me: ‘O Ibn Abbas! Come to measws with fire and firewood, and ignited it, then said: ‘O Jew! Where does the face of this fire happen to be?’ He said, ‘I cannot stand for it upon its face’. Heasws said: ‘Myasws Lordazwj Mighty and Majestic is of this example, and for Himazwj is the East and the West; therefore wherever you turn to, so there would be the Face of Allah; surely Allah is Capacious, Knowing [2:115]’.

فقال له: ما اثنان شاهدان ؟ قال: السماوات والارض لا يغيبان ساعة. قال: فما اثنان غائبان ؟ قال: الموت والحياة لا يوقف عليهما. قال: فما اثنان متباغضان ؟ قال: الليل والنهار.

He said to himasws, ‘What are the two witnesses?’ Heasws said: ‘The skies and the earth, there are not absent even for a moment?’ He said, ‘What are the two absentees?’ Heasws said: ‘The death and the life, there is no ceasing upon these two’. He said, ‘And the two overwhelming ones?’ Heasws said: ‘The night and the day’.

قال: فما الواحد ؟ قال: الله عزوجل: قال: فما الاثنان ؟ قال: آدم وحواء. قال: فما الثلاثة ؟ قال: كذبت النصارى على الله عزوجل قالوا: ثالث ثلاثة، والله لم يتخذ صاحبة ولا ولدا.

He said, ‘So, what is the one?’ Heasws said: ‘Allahazwj Mighty and Majestic’. He said, ‘So what is the two?’ Heasws said: ‘Adamas and Hawwaas?’ He said, ‘So what is the three?’ Heasws said: ‘The Christians belied upon Allahazwj Mighty and Majestic saying, ‘Third of three’, and Allahazwj neither Took a female companion nor a son’.

قال: فما الاربعة ؟ قال: القرآن والزبور والتوراة والانجيل. قال: فما الخمسة ؟ قال: خمس صلوات مفترضات. قال: فما الستة ؟ قال: خلق الله السماوات والارض وما بينهما في ستة أيام. قال: فما السبعة ؟ قال: سبعة أبواب النار متطابقات. قال: فما الثمانية ؟ قال: ثمانية أبواب الجنة.

He said, ‘So what is four?’ Heasws said: ‘The Quran, and the Psalms, and the Torah, and the evangel’. He said, ‘The five?’ Heasws said: ‘Five (daily) Obligatory Salats’. He said, ‘So what is the six?’ Heasws said: ‘Allahazwj Created the skies and the earth and whatever is between the two in six days’. He said, ‘What is the seven?’ Heasws said: ‘Seven Doors of the Fire, layered’. He said, ‘What is the eight?’ Heasws said: ‘Eight Doors of the Paradise’.

قال: فما التسعة ؟ قال تسعة رهط يفسدون في الارض ولا يصلحون. قال: فما العشرة ؟ قال: عشرة أيام العشر. قال: فما الاحد عشر ؟ قال: قول يوسف لابيه: " يا أبت إني رأيت أحد عشر كوكبا والشمس والقمر رأيتهم لي ساجدين ".

He said, ‘So, what is the nine?’ a group of nine, making mischief in the land and they were not amending [27:48]’. He said, ‘What is the ten?’ Heasws said: ‘Ten days of ‘Al-Ashr’ (Last ten days of the Month of Ramazan)’. He said, ‘What is eleven?’ Heasws said: ‘The words of Yusufas to hisas fatheras: ‘O my father! I saw eleven stars and the sun and the moon. I saw them performing Sajdah to me’ [12:4]’.

قال: فما الاثنا عشر ؟ قال: شهور السنة. قال: فما العشرون ؟ قال: بيع يوسف بعشرين درهما. قال: فما الثلاثون ؟ قال: ثلاثون يوما شهر رمضان صيامه فرض واجب على كل مؤمن إلا من كان مريضا أو على سفر. قال: فما الاربعون ؟ قال: كان ميقات موسى (عليه السلام) ثلاثون ليلة فأتمها الله عزو جل بعشر، فتم ميقات ربه أربعين ليلة.

He said, ‘What is the twelve?’ Heasws said: ‘Months of the year’. He said, ‘What is the twenty?’ Heasws said: ‘Sale of Yusufas for twenty Dirhams’. He said, ‘What is the thirty?’ Heasws said: ‘Thirty days of the Month of Ramazan. Its Fasting is necessary, an Obligation upon all Momins except the one who was sick or upon a journey’. He said, ‘So what is the forty?’ Heasws said: ‘The appointment of Musaas was of thirty nights, but Allahazwj Mighty and Majestic Completed these with ten (more), so the complete appointment of hisas Lordazwj was of forty nights’.

قال: فما الخمسون ؟ قال: لبث نوح (عليه السلام) في قومه ألف سنة إلا خمسين عاما. قال: فما الستون ؟ قال: قول الله عزوجل في كفارة الظهار: " فمن لم يستطع فإطعام ستين مسكينا " إذا لم يقدر على صيام شهرين متتابعين.

He said, ‘What is the fifty?’ Heasws said: ‘Noahas stayed among hisas people for a thousand years except fifty years’. He said, ‘What is the sixty?’ Heasws said: ‘The Words of Allahazwj mighty and Majestic regarding the expiation of the ‘Zihaar’: And one who is not capable, so he should feed sixty needy ones. [58:4], when he is not able upon Fasting two months consecutively’.

قال: فما السبعون: قال: اختار موسى من قومه سبعين رجلا لميقات ربه عزوجل. قال: فما الثمانون ؟ قال: فرية بالجزيرة يقال لها ثمانون، منها قعد نوح (عليه السلام) في السفينة واستوت على الجودي وأغرق الله القوم.

He said, ‘What is the seventy?’ Heasws said: ‘Musaas chose seventy men from hisas people for the appointment of hisas Lordazwj Mighty and Majestic’. He said, ‘So what is the eighty?’ Heasws said: ‘A town by the island call ‘Samanoun’, from it Noahas sat in the ship and came to the (mount) Judy, and Allahazwj Drowned the people’.

قال: فما التسعون ؟ قال: الفلك المشحون، اتخذ نوح (عليه السلام) فيه تعسين بيتا للبهائم. قال: فما المائة ؟ قال: كان أجل داود (عليه السلام) ستين سنة فوهب له آدم (عليه السلام) أربعين سنة من عمره، فلما حضرت آدم الوفاة جحد فجحدت ذريته.

He said, ‘What is the ninety?’ Heasws said: ‘the laden ship [26:119]. Noahas took (made) ninety rooms in it for the animals’. He said, ‘What is the hundred?’ The term (lifespan) of Dawoodas was of ninety years, but heas gifted forty years from his lifespan to Adamas. When the expiry presented to Adamas, heas fought, so hisas offspring fought’.

فقال له: يا شاب صف لي محمدا كأني أنظر إليه حتى اومن به الساعة، فبكى أمير المؤمنين (عليه السلام) ثم قال: يا يهودي هيجت أحزاني، كان حبيبي رسول الله (صلى الله عليه وآله) صلت الجبين، مقرون الحاجبين، أدعج العينين، سهل الخدين، أقنى الانف، دقيق المسربة، كث اللحية، براق الثنايا، كأن عنقه إبريق فضة،

He said to himasws, ‘O young man! Describe Muhammadsaww to me as if I am looking at himsaww, until I believe in himsaww at this moment’. Amir Al-Momineenasws wept, then said: ‘O Jew! Now you have grieved measws. Myasws beloved Rasool-Allahsaww was of a shining forehead, joined eyebrows, outstanding eyes, plain cheeks, strong nose, delicate chest hair, bushy beard, bright of two sides of the face, as if hissaww neck was a silver pitcher.

كان له شعيرات من لبته إلى سرته ملفوفة كأنها قضيب كافور لم يكن في بدنه شعيرات غيرها، لم يكن بالطويل الذاهب ولا بالقصير النزر، كان إذا مشى مع الناس غمرهم نوره، وكان إذا مشى كأنه ينقلع من صخر أو ينحدر من صبب، كان مدور الكعبين، لطيف القدمين، دقيق الخصر،

There were folded hairs for himsaww from hissaww chest to hisas navel as if they were reeds of camphor, there were no hairs in his body apart from it, hesaww was neither long in going out nor with the shortness of the smallness. Whenever hesaww walked with the people, hissaww radiance immersed them, and when hesaww walked it was as if hesaww had uprooted from a rock or rolling down from a cliff. Hesaww was of rounded heels, subtle of the feet, thin of the waist.

عمامته السحاب، وسيفه ذو الفقار، وبغلته دلدل، وحماره اليعفور، وناقته العضباء، وفرسه لزاز، وقضيبه الممشوق،

Hissaww turban of (like) the cloud (white), and hissaww sword was double pointed (Zulfiqar), and hissaww mule was (called) ‘Duldul’, and hissaww donkey was (called) ‘Al-Yafour’, and hissaww she-camel was (called) ‘Al-Azba’a’, and hissaww horse was (called) Lazaz, and hissaww staff was (called) ‘Al-Mamshouq’.

كان عليه الصلاة والسلام أشفق الناس على الناس، وأرأف الناس بالناس، كان بين كتفيه خاتم النبوة مكتوب على الخاتم سطران: أما أول سطر: فلا إله إلا الله، وأما الثاني: فمحمد رسول الله (صلى الله عليه وآله)، هذه صفته يا يهودي.

Hesaww was the most compassionate of the people upon the people, and the kindest of the people with the people. Between hisas shoulders was a seal. There was an inscription upon the seal of two lines. As for the first line: “There is no god except Allahazwj”, and as for the second, “Muhammadsaww is a Rasoolsaww of Allahazwj”. This is hissaww description, O Jew!’

فقال اليهوديان: نشهد أن لا إله إلا الله، وأن محمدا رسول الله - (صلى الله عليه وآله) - وأنك وصي محمد حقا.

The two Jews said, ‘We testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are a successorasws of Muhammadsaww, truly’.

فأسلما وحسن إسلامهما ولزما أمير المؤمنين (عليه السلام) فكانا معه حتى كان من أمر الجمل ما كان، فخرجا معه إلى البصرة فقتل أحدهما في وقعة الجمل، وبقي الآخر حتى خرج معه إلى صفين فقتل بصفين.

They both became Muslims, and their Islam was good, and they necessitated Amir Al-Momineenasws as if they were with himasws until it happened from the matter of the camel (Battle of the camel) what happened. They both went out to Basra. One of them was killed in the event of the camel, and the other one remained until he went out with himasws to (Battle of) Siffeen, and he was killed at Siffeen’’.¹

2 - ل: أبي، عن سعد، عن أحمد بن الحسين بن سعيد، عن أبيه، عن جعفر بن يحيى، عن أبيه رفعه إلى بعض الصادقين من آل محمد (صلى الله عليه وآله) قال: جاء رجلان من يهود خيبر ومعهما التوراة منشورة يريدان النبي (صلى الله عليه وآله) فوجداه قد قبض، فأتيا أبا بكر فقالا إنا قد جئنا نريد النبي لنسأله عن مسألة فوجدناه قد قبض.

My father, from Sa’ad, from Ahmad Bin Al Husayn Bin Saeed, from his father, from Ja’far Bin Yahya, from his father,

‘Raising it to one of the two truthful ones (5th or 6th Imamasws) having said: ‘Two men from the Jews of Khyber came, and with them was the published Torah, wanting the Prophetsaww, but they found himsaww to have expired. So, they came to Abu Bakr and said, ‘We have come wanting the Prophetsaww to ask himsaww certain question, but we find himsaww to have expired’.

فقال: وما مسألتكما ؟ قالا: أخبرنا عن الواحد، والاثنين، والثلاثة، والاربعة، والخمسة والستة، والسبعة، والثمانية، والتسعة، والعشرة، والعشرين، والثلاثين، و الاربعين، والخمسين، والستين، والسبعين، والثمانين، والتسعين، والمائة. فقال لهما أبو بكر: ما عندي في هذا شئ !

He said, ‘And what are your questions?’ They said, ‘Inform us about the one, and the two, and the three, and the four, and the five, and the six, and the seven, and the eight, and the nine, and the ten, and the twenty, and the thirty, and the forty, and the fifty, and the sixty, and the seventy, and the eighty, and the one hundred’. Abu Bakr said to them, ‘There is nothing with me regarding this!’

ايتيا علي بن أبي طالب (عليه السلام). قال: فأتياه فقصا عليه القصة من أولها ومعهما التوراة منشورة، فقال لهما أمير المؤمنين (عليه السلام): إن أنا أخبرتكما بما تجدانه عند كما تسلمان ؟ قالا: نعم.

They came to Aliasws Bin Abu Talibasws, and related to himasws the story from its beginning, and with them was the published Torah. Amir Al-Momineenasws said to them: ‘Iasws shall inform you both with whatever with what you (yourselves) are finding it to be with (yourselves), will you both become Muslims?’ They said, ‘Yes’.

قال: أما الواحد: فهو الله وحده لا شريك له. وأما الاثنان: فهو قول الله عزوجل: " لا تتخذوا إلهين اثنين إنما هو إله واحد ؟. وأما الثلاثة والاربعة والخمسة والستة والسبعة والثمانية فهن: قول الله عز وجل في كتابه في أصحاب الكهف: " سيقولون ثلاثة رابعهم كلبهم ويقولون خمسة سادسهم كلبهم رجما بالغيب ويقولون سبعة وثامنهم كلبهم ".

Heasws said: ‘As for the one, it is Allahazwj Alone, there being no associate for Himazwj. And as for the two, it is the Words of Allahazwj Mighty and Majestic: “Do not take to two gods, but rather He is One God, so it is Me you should fear” [16:51]. And as for the three and the four and the five and the six and the seven and the eight, these are the Words of Allahazwj Mighty and Majestic in Hisazwj Book regarding the companions of the cave: (Some) would be saying, ‘(They were) three, the fourth of them was their dog’; throwing (guesses) at the unknown; and (some) would be saying, ‘(They were) seven, and the eighth of them was their dog’. [18:22].

وأما التسعة: فهو قول الله عزوجل في كتابه: " وكان في المدينة تسعة رهط يفسدون في الارض ولا يصلحون ". وأما العشرة: فقول الله عزوجل: " تلك عشرة كاملة ". وأما العشرون: فقول الله عزوجل في كتابه: " إن يكن منكم عشرون صابرون يغلبوا مائتين ".

And as for the nine, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: a group of nine, making mischief in the land and they were not amending [27:48]. And as for the ten, so it is the Word of Allahazwj Mighty and Majestic: these would be ten complete [2:196]. As for the twenty, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: If there happen to be twenty patient ones from you, they would overcome two hundred, [8:65].

وأما الثلاثون والاربعون: فقول الله عزوجل في كتابه " وواعدنا موسى ثلاثين ليلة وأتممناها بعشر فتم ميقات ربه أربعين ليلة ". وأما الخمسون: فقول الله عزوجل: " في يوم كل مقداره خمسين ألف سنة ".

And as for the thirty and the forty, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: And We Appointed thirty nights for Musa and Completed it with ten (more), so the complete time with his Lord was of forty nights. [7:142]. And as for the fifty, it is the Word of Allahazwj Mighty and Majestic: in a day, its measurement would be of fifty thousand years [70:4].

وأما الستون: فقول الله عزوجل في كتابه: " فمن لم يستطع فإطعام ستين مسكينا ". وأما السبعون: فقول الله عزوجل في كتابه: " واختار موسى قومه سبعين رجلا لميقاتنا ".

As for the sixty, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: And one who is not capable, so he should feed sixty needy ones [58:4]. And as for the seventy, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: And Musa chose seventy men of his community for Our Appointment. [7:155].

وأما الثمانون: فقول الله عزوجل في كتابه: " والذين يرمون المحصنات ثم لم يأتوا بأربعة شهداء فاجلدوهم ثمانين جلدة ". وأما التسعون: فقول الله عزوجل في كتابه: " إن هذا أخي له تسع وتسعون نعجة ". وأما المائة: فقول الله عزوجل في كتابه: " الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة ".

And as for the eighty, ‘It is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: And those who slander the chaste women then do not come with four witnesses, so whip them eighty lashes [24:4]. And as for the ninety, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: This is my brother. For him are ninety-nine ewes [38:23]. And as for the hundred, it is the Word of Allahazwj Mighty and Majestic in Hisazwj Book: The adulteress and the adulterer, flog each one of them a hundred lashes, [24:2].

قال: فأسلم اليهوديان على يدي أمير المؤمنين (عليه السلام).

Heasws said, ‘The two Jews became Muslims upon the hands of Amir Al-Momineenasws’’.²

3 - ل: أبي، عن سعد، عن محمد العطار، عن الاشعري، عن أبي عبد الله الرازي، عن أبي الحسن عيسى بن محمد بن عيسى بن عبد الله المحمدي من ولد محمد بن الحنفية، عن محمد بن جابر، عن عطاء، عن طاوس قال: أتى قوم من اليهود عمربن الخطاب وهو يومئذ وال على الناس، فقالوا له: أنت والي هذا الامر بعد نبيكم، وقد أتيناك نسألك عن أشياء إن أنت أخبر تنابها آمنا وصدقنا واتبعناك. فقال عمر: سلوا عما بدالكم.

My father, from Sa’ad, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah Al Razy, from Abu Al Hassan Isa Bin Muhammad Bin Isa Bin Abdullah Al Muhammady from the sons of Muhammad Bin Al Hanafiyya, from Muhammad Bin Jabir, from Ata’a, from Tawoos who said,

‘A group of Jews came to Umar Bin Al-Khattab, and one that day he was a ruler over the people. They said to him, ‘Are you the guardian of this matter after your Prophetsaww, and we have come to you to ask you about certain things. If you were to inform us, we will believe and ratify and follow you’. Umar said, ‘Ask whatever comes to you’.

قالوا: أخبرنا عن أقفال السماوات السبع ومفاتيحها، وأخبرنا عن قبر سار بصاحبه، وأخبرنا عمن أنذر قومه ليس من الجن ولامن الانس، وأخبرنا عن موضع طلعت فيه الشمس ولم تعد إليه، وأخبرنا عن خمسة لم يخلقوا في الارحام، وعن واحد، واثنين، وثلاثة، وأربعة، وخمسة، وستة، وسبعة، وعن ثمانية، وتسعة، وعشرة، وحاد يعشر، وثاني عشر.

They said, ‘Inform us about the locks of the seven skies and their keys; and inform us about the grave which travelled with its occupant; and inform us about the one who warned his people neither being from the jinn nor from the human; and inform us about the place in which the sun emerged and will not be returning to it; and inform us about five which are not created in the wombs; and about one, and two, and three, and four, and five, and six, and seven, and about eight, and nine, and ten, and eleven and twelve’.

قال: فأطرق عمر ساعة ثم فتح عينيه ثم قال: سألتم عمربن الخطاب عما ليس له به علم، ولكن ابن عم رسول الله يخبركم بما سألتموني عنه، فأرسل إليه فدعاه فلما أتاه قال له: يا أبا الحسن إن معشر اليهود سألوني عن أشياء لم اجبهم فيها بشئ، وقد ضمنوا لي إن أخبرتهم أن يؤمنوا بالنبي (صلى الله عليه وآله).

Umar lowered his head for a while then opened his eyes, then said, ‘You have asked Umar Bin Al-Khattab about what there is no knowledge of with him. But, the cousinasws of Rasool-Allahsaww will inform you of what you have asked me about’. So, he sent (a message) to himasws, and called himasws. When heasws came to him, he said to himasws, ‘O Abu Al-Hassanasws! The group of Jews asked me about certain things, I could not answer them with anything, and they have guaranteed to me that if I were to inform them, they would believe in the Prophetsaww’.

فقال لهم علي (عليه السلام): يا معشر اليهود أعرضوا علي مسائلكم. فقالوا له متل ما قالوا لعمر. فقال لهم علي (عليه السلام): أتريدون أن تسألوا عن شئ سوى هذا ؟ قالوا: لا يا أبا شبر وشبير.

Aliasws said to them: ‘O group of Jews! Turn your questions towards measws’. They said to himasws the like of what they had said to Umar. Aliasws said to them: ‘Do you want to ask measws about anything besides this?’ They said, ‘No, father of Shabbarasws and Shabbirasws’.

فقال لهم علي (عليه السلام): أما أقفال السماوات: فاشرك بالله. ومفاتيحها: قول لا إله إلا الله. وأما القبر الذي سار بصاحبه: فالحوت سار بيونس في بطنه البحار السبعة. وأما الذي أنذر قومه ليس من الجن ولا من الانس: فتلك نملة سليمان بن داود عليهما السلام.

Aliasws said to them: ‘As for the lock of the skies, it is the association (Shirk) with Allahazwj, and its keys are the words, ‘There is no god except Allahazwj’. As for the grave which travelled with its occupants, it is the whale which travelled seven oceans with Yunusas in its belly. And as for the one who warned his people, neither being from the Jinn nor from the humans, it is that ant of Suleyman Bin Dawoodas.

وأما الموضع الذي طلعت فيه الشمس فلم تعد إليه: فذاك البحر الذي أنجى الله عزوجل فيه موسى (عليه السلام) وغرق فيه فرعون وأصحابه. وأما الخمسة الذين لم يخلقوا في الارحام: فآدم وحواء وعصا موسى وناقة صالح وكبش إبراهيم (عليه السلام).

And as for the place in which the sun emerged and will not be returning to it, that is the sea which Allahazwj Mighty and Majestic Rescued Musaas from and Drowned Pharaohla and hisla companions. And as for the five which were not created in the wombs, it is Adamas, and Hawwaas, and staff of Musaas, and she-camel of Salihas, and ram of Ibrahimas’.

وأما الواحد: فالله الواحد لا شريك له. وأما الاثنان: فآدم وحواء. وأما الثلاثة: فجبرئيل وميكائيل وإسرافيل. وأما الاربعة: فالتوراة والانجيل والزبور والفرقان. وأما الخمس فخمس صلوات مفروضات على النبي صلى الله عليه وآله.

And as for the one, it is Allahazwj the One, there being no associates for Himazwj. And as for the two, it is Adamas and Hawwaas. And as for the three, it is Jibraeelas, and Mikaeelas, and Israfeelas. And as for the four, it is the Torah, and the Evangel, and the Psalms, and the Furqan (Quran). And as for the five, (these) are the five (daily) Salats Obligated unto the Prophetsaww.

وأما الستة: فقول الله عزوجل: " ولقد خلقنا السموات والارض وما بينهما في ستة أيام ". وأما السبعة: فقول الله عزوجل: " وبنينا فوقكم سبعا شدادا ". وأما الثمانية: فقول الله عزوجل: " ويحمل عرش ربك فوقهم يومئذ ثمانية ".

And as for the six, it is the Word of Allahazwj Mighty and Majestic: And We have Created the skies and the earth and what is between the two in six days and [50:38]. And as for the seven, it is the Word of Allahazwj Mighty and Majestic: And We Built seven strong (skies) above you [78:12]. And as for the eight, it is the Word of Allahazwj Mighty and Majestic: They shall hold above them the Throne of your Lord on that Day [69:17] On the Day you will be presented [69:18].

وأما التسعة: فالآيات المنزلات على موسى بن عمران (عليه السلام). وأما العشر: فقول الله عزوجل: " وواعدنا موسى ثلاثين ليلة وأتممناها بعشر ". وأما الحادي عشر: فقول يوسف لابيه عليهما السلام: إني رأيت أحد عشر كوكبا. وأما الاثنا عشر: فقول الله عزوجل لموسى (عليه السلام): " اضرب بعصاك الحجر فانفجرت منه اثنثا عشرة عينا ".

And as for the nine, these are the nine Signs Sent down unto Musa Bin Imranas. And as for the ten, it is the Word of Allahazwj Mighty and Majestic: And We Appointed thirty nights for Musa and Completed it with ten (more), [7:142]. And as for the eleven, these are the words of Yusufas to hisas fatheras: O my father! I saw eleven stars [12:4]. And as for the twelve, it is the Word of Allahazwj Mighty and Majestic to Musaas: “Strike the rock with your Staff!” So there gushed out from it twelve springs [2:60].

قال: فأقبل اليهود يقولون: نشهد أن لا إله إلا الله، وأن محمد رسول الله، وأنك ابن عم رسول الله - (صلى الله عليه وآله) - ثم أقبلوا على عمر فقالوا: نشهد أن هذا أخو رسول الله، وأنه أحق بهذا المقام منك، وأسلم من كان معهم وحسن إسلامهم.

He (the narrator) said, ‘The Jews turned around saying, ‘We testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are the cousinasws of Rasool-Allahsaww’. Then they turned towards Umar and they said, ‘We testify that this is the brotherasws of Rasool-Allahsaww, and heasws is more rightful with this place than you are’, and the ones with them became Muslims, and their Islam was good’’.³

4 - ن، ل: أبي، عن سعد، عن ابن أبي الخطاب، عن الحكم بن مسكين الثقفي، عن صالح بن عقبة، عن جعفر بن محمد (عليهما السلام) قال: لما هلك أبو بكر واستخلف عمر رجع عمر إلى المسجد فقعد فدخل عليه رجل فقال: يا أمير المؤمنين إني رجل من اليهود وأنا علامتهم وقد أردت أن أسألك عن مسائل إن أجبتني فيها أسلمت. قال: ماهي ؟

My father, from Sa’ad, from Ibn Abu Al Khattab, from Al Hakam Bin Miskeen Al Saqafy, from Salih Bin Aqaba,

‘From Ja’farasws Bin Muhammadasws having said: ‘When Abu Bakr perished (died) and made Umar the Caliph, Umar returned to the Masjid and sat. A man entered to see him and he said, ‘O commander of the faithful! I am a man from the Jews, and I am their representative and have intended to ask you about certain issues, if you were to answer me with regards to these, I shall become a Muslim’. He said, ‘What are these?’

قال: ثلاث، وثلاث، وواحدة، فإن شئت سألتك وإن كان في القوم أحد أعلم منك أرشدني إليه. قال: عليك بذلك الشاب - يعني علي بن أبي طالب (عليه السلام) - فأتى عليا (عليه السلام) فسأله فقال له: لم قلت: ثلاثا وثلاثا وواحدة ؟ الا قلت سبعا ؟ قال: إني إذا لجاهل، إن لم تجبني في الثلاث اكتفيت. قال: فإن أجبتك تسلم ؟ قال: نعم. قال: سل.

He said, ‘Three, and three, and one. So, if you like I shall ask you, and if there was anyone among the people more knowledgeable than you, guide me to him’. He said, ‘Upon you is with that youth’ – meaning Aliasws Bin Abu Talibasws. He came to Aliasws asked himasws. Heasws said to him: ‘Why did you say, ‘Three, and three and one’? And did not say, ‘Seven’?’ He said, ‘Then I am ignorant. If youasws do not answer me regarding the three, I shall suffice’. Heasws said: ‘If Iasws were to answer you, will you become a Muslim?’ He said, ‘Yes’. Heasws said: ‘Ask’.

قال: أسألك عن أول حجر وضع على وجه الارض، وأول عين نبعت، وأول شجرة نبتت.

He said, ‘I ask youasws about the first stone placed upon the surface of the earth, and the first spring burst, and the first tree grown’.

قال: يا يهودي أنتم تقولون: إن أول حجر وضع على وجه الارض الحجر الذي في البيت المقدس وكذبتم، هو الحجر الذي نزل به آدم (عليه السلام) من الجنة. قال: صدقت والله إنه لبخط هارون وإملاء موسى.

Heasws said: ‘O Jew! You all are saying that the first stone placed upon the face of the earth is the stone which is in Bayt Al-Maqdis, and you are lying. It is the stone which Adamas descended with from the Paradise’. He said, ‘Youasws speak the truth! By Allahazwj, it is so in the handwriting of Harounas and dictated by Musaas’.

قال: وأنتم تقولون: إن أول عين نبعت على وجه الارض العين التي ببيت المقدس وكذبتم، هي عين الحياة التي غسل فيها يوشع بن نون السمكة، وهي العين التي شرب منها الخضر، وليس يشرب منها أحد إلا حي (حيي خ ل) قال: صدقت والله إنه لبخط هارون وإملاء موسى.

Heasws said: ‘And you (Jews) are saying that the first spring burst forth upon the surface of the earth is that which is in Bayt Al-Maqdis, and you are lying. It is the spring of life in which Yoshua Bin Noonas (Musaas) washed the fish, and it is the spring which Al-Khizras drank from, and no one drank from it except he is alive’. He said, ‘Youasws speak the truth. By Allahazwj, it is so in the handwriting of Harounas and dictated by Musaas’.

قال: وأنتم تقولون: إن أول شجرة نبتت على وجه الارض الزيتون وكذبتم، هي العجوة التي نزل بها آدم (عليه السلام) من الجنة معه. قال: صدقت والله إنه لبخط هارون وإملاء موسى (عليه السلام).

Heasws said, ‘And you (Jews) are saying that the first tree grown upon the surface of the earth is the olive, and you are lying. It is the ‘Ajwa’ (date) which Adamas descended with from the Paradise with himas’. He said, ‘Youasws speak the truth. By Allahazwj, it is so in the handwriting of Harounas and dictated by Musaas’.

قال: والثلاث الاخرى: كم لهذه الامة من إمام من إمام هدى لا يضرهم من خذلهم ؟ قال: اثنا عشر إماما. قال: صدقت والله إنه لبخط هارون وإملاء موسى.

He said, ‘And another three – How many Imams are there for this community from the Imamsasws of Guidance, the ones who abandon them would not harm themasws?’ Heasws said: ‘Twelve Imamsasws’. He said, ‘Youasws speak the truth. By Allahazwj, it is so in the handwriting of Harounas and dictated by Musaas’.

قال: فأين يسكن نبيكم من الجنة ؟ قال: في أعلاها درجة وأشرفها مكانا في جنات عدن. قال: صدقت والله إنه لبخط هارون وإملاء موسى.

He said, ‘Where is yourasws Prophetsaww settled in the Paradise?’ Heasws said: ‘It its upper lever and its noblest place in the Gardens of Eden’. He said, ‘You speak the truth. By Allahazwj, it is so in the handwriting of Harounas and dictated by Musaas’.

ثم قال: فمن ينزل معه في منزله ؟ قال: اثنا عشر إماما. قال: صدقت والله إنه لبخط هارون وإملاء موسى (عليه السلام).

Then he said, ‘Who will be descending (living) with himsaww in hissaww house?’ Heasws said: ‘Twelve Imamsasws’. He said, ‘Youasws speak the truth. By Allahazwj it is so in the handwriting of Harounas and dictated by Musaasws’.

ثم قال: السابعة فاسلم: كم يعيش وصيه بعده ؟ قال: ثلاثين سنة. قال: ثم مه يموت أو يقتل ؟ قال: يقتل يضرب على قرنه وتخضب لحيته. قال: صدقت والله إنه لبخط هارون وإملاء موسى (عليه السلام)

Then he said, ‘The seventh – how much would hissaww successorasws be living after himsaww?’ Heasws said: ‘Thirty years’. He said, ‘Then what, will heasws be dying (a natural death) or killed?’ Heasws said: ‘Heasws will be killed, being struck upon hisasws forehead and hisasws Beard would be dyed (with the blood)’. He said, ‘Youasws speak the truth. By Allahazwj, it is so in the handwriting of Harounas and dictated by Musaas’’.⁴

5 - ن: الحسين بن محمد الاشناني الرازي العدل ببلخ قال: حدثنا علي بن مهرويه القزويني قال: حدثنا داود بن سليمان الفراء قال: حدثنا علي بن موسى الرضا (عليه السلام) عن أبيه، عن آبائه، عن الحسين بن علي (عليهم السلام) قال: إن يهوديا سأل علي بن أبي طالب (عليه السلام) فقال: اخبرني عما ليس لله، وعما ليس عند الله، وعما لا يعلمه الله.

Al Husayn Bin Muhammad Al Ashnany Al Rrazy Al Adl at Balkh, from Ali Bin Mahraqiya Al Qazwimy, from Dawood Bin Suleyman Al Fara’a,

‘From Aliasws Bin Musa Al-Rezaasws, from hisasws fatherasws, from hisasws forefathersasws, from Al-Husayn Bin Aliasws having said: ‘A Jew asked Aliasws Bin Abu Talibasws saying, ‘Inform me about what isn’t for Allahazwj, and what isn’t with Allahazwj, and about what Allahazwj does not know’.

فقال علي (عليه السلام): أما مالا يعلمه الله فهو قولكم يا معشر اليهود: إن عزيرا ابن الله، والله تعالى لا يعلم له ولدا، وأما قولك، ما ليس لله فليس الله شريك، وأما قولك: ما ليس عند الله تعالى فليس عند الله ظلم للعباد.

Aliasws said: ‘As for what Allahazwj does not know, it is your word, O community of Jews that Uzayras is a son of Allahazwj, and Allahazwj does not know there is a son for Himazwj. And as for your words what isn’t for Allahazwj, it is an associate, and as for what isn’t with Allahazwj the Exalted, so there isn’t with Allahazwj injustice on the servants’.

فقال اليهودي: أشهد أن لا إله إلا الله، وأشهد أن محمدا رسول الله - (صلى الله عليه وآله) -.

The Jew said, ‘I testify that there is no god except Allahazwj, and I testify that Muhammadsaww is a Rasoolsaww of Allahazwj’’.⁵

6 - ما: شيخ الطائفة، عن أبي محمد الفحام السر مرائي، عن أبي الحسن محمد بن أحمد بن عبيدالله المنصوري، عن علي بن محمد العسكري، عن آبائه (عليهم السلام) أن رجلا جاء إلى أمير المؤمنين علي بن أبي طالب (عليه السلام) فقال: أخبرني عما ليس لله، و عما ليس عند الله، وعما لا يعلمه الله.

Sheykh Al Ta’ifa, from Abu Muhammad Al Faham Al Sarmraiy, from Abu Al Hassan Muhammad bin Ahmad Bin Ubeydullah Al Mansoury,

‘From Aliasws Bin Muhammadasws Al-Askariasws, from hisasws forefathersasws that a man came to Amir Al-Momineen Aliasws Bin Abu Talibasws and he said, ‘Inform me about what isn’t for Allahazwj, and what isn’t with Allahazwj, and about what Allahazwj does not know’.

فقال: أما مالا يعلمه الله فلا يعلم أن له ولدا تكذيبا لكم حيث قلتم: عزير ابن الله. وأما قولك: (ما ليس لله) فليس له شريك. وأما قولك: (ما ليس عند الله) فليس عند الله ظلم العباد.

Heasws said: ‘As for what Allahazwj does not know, Heazwj does not Know that there is a son for Himazwj, in belying of you all where you said, ‘Uzayras is a son of Allahazwj’. As for your words (what isn’t for Allahazwj), there isn’t any associate for Himazwj. And as for your words (what isn’t with Allahazwj), there isn’t with Allahazwj any injustice on the servants’.

فقال اليهودي: أشهد أن لا إله إلا الله، وأشهد أن محمدا عبده ورسوله، وأشهد أنك الحق ومن أهل الحق وقلت الحق، وأسلم على يده.

The Jew said, ‘I testify that there is no god except Allahazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and I testify that youasws are the Truth, and from the people of the Truth, and youasws speak the Truth’. And he became a Muslim upon hisasws hands’’.⁶

7 - ع: حدثنا علي بن أحمد بن محمد رضى الله عنه قال: حدثنا محمد بن يعقوب، عن علي بن محمد بإسناده رفعه قال: أتى علي بن أبي طالب (عليه السلام) يهودي فقال: يا أمير المؤمنين إني أسألك عن أشياء إن أنت أخبرتني بها أسلمت. قال: علي (عليه السلام): سلني يا يهودي عما بدالك، فإنك لا تصيب أحدا أعلم منا أهل البيت.

It is narrated to us by Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Yaqoub, from Ali Bin Muhammad By his chain, raising it said,

‘A Jew came to Aliasws Bin Abu Talibasws and he said, ‘O Amir Al-Momineenasws! I shall ask youasws about certain things, if youasws were to inform me of these, I shall become a Muslim’. Aliasws said: ‘Ask measws, O Jew, about whatever comes to you, for you will not find anyone more knowledgeable than usasws, the Peopleasws of the Book’.

فقال له اليهودي: أخبرني عن قرار هذه الارض على ما هو ؟ وعن شبه الولد أعمامه وأخواله ؟ ومن أي النطفتين يكون الشعر واللحم والعظم والعصب ؟ ولم سميت السماء سماء ؟ ولم سميت الدنيا دنيا ؟ ولم سميت الآخرة آخرة ؟ ولم سمي آدم آدم ؟ ولم سميت حواء حواء ؟ ولم سمي الدرهم درهما ؟ ولم سمي الدنيار دينارا ؟ ولم قيل للفرس: أجد ؟ ولم قيل للبغل: عد ؟ ولم قيل للحمار: حر ؟.

The Jew said to himasws, ‘Inform me about the tranquillity of this earth, what is it (based) upon? And about the resemblance of the child with its paternal uncle and its maternal uncle? And from which of the two seeds do the hair, and the flesh, and the bones and the nerves? And why is the sky named as ‘Sma’a’? And why is the world named as ‘Dunya’? And why is the Hereafter named as ‘Aakhira’? And why is Adamas named as ‘Adam’? And why is Hawwaas named as ‘Hawwa’? And why is the Dirham named as ‘Dirham’? And why is the Dinar named as ‘Dinar’? And why is it said for the horse, ‘A’jad’?’ And why is it said to the mule, ‘Ad’? And why is it said to the donkey, ‘Hurr’?’

فقال (عليه السلام): أما قرار هذه الارض لا يكون إلا على عاتق ملك، وقدما ذلك الملك على صخرة، والصخرة على قرن ثور، والثور قوائمه على ظهر الحوت في اليم الاسفل، واليم على الظلمة، والظلمة على العقيم، والعقيم على الثرى، وما يعلم تحت الثرى إلا الله عزوجل.

Heasws said: ‘As for the tranquillity of this earth, it cannot happen to be except upon a responsibility of an Angel, and the feet of that Angel is upon a rock, and the rock is upon the horn of a bull, and the bull, its feet are upon the back of the whale in the lowest sea, and the sea is upon the darkness, and the darkness is upon the void, and the void is upon the soil, and none know what is beneath the soil except Allahazwj Mighty and Majestic.

وأما شبه الولد أعمامه وأخواله فإذا سبق نطفة الرجل نطفة المرأة إلى الرحم خرج شبه الولد إلى أعمامه، ومن نطفة الرجل يكون العظم والعصب، وإذا سبق نطفة المرأة نطفة الرجل إلى الرحم خرج شبه الولد إلى أخواله، ومن نطفتها يكون الشعر والجلد واللحم لانها صفراء رقيقة،

And as for the resemblance of the child with its paternal uncle and its maternal uncle, so when the seed of the man precedes the seed of the woman to the womb, the resemblance of the child comes out to its paternal uncle, and from the seed of the man occur the bones and the nerves. And when the seed of the woman precedes the seed of the man to the womb, the resemblance of the child comes out to its maternal uncle, and from her seed occur the hair and the skin and the flesh, because it is yellow, thin.

وسميت السماء سماء لانها وسم الماء - يعني معدن الماء - وإنما سميت الدنيا دنيا لانها أدنى من كل شئ، وسميت الآخرة آخرة لان فيها الجزاء والثواب،

And the sky is named as ‘Sama’a’ because it is the shape (Wasm) of water – meaning a mine of water; and rather the world is named as ‘Dunya’ because it is the lowest (Adna) of all things; and the Hereafter is named as ‘Aakhira’ because in it is the Recompense and the Rewards.

وسمي آدم آدم لانه خلق من أديم الارض. وذلك أن الله تبارك وتعالى بعث جبرئيل (عليه السلام) وأمره أن يأتيه من أديم الارض بأربع طينات: طينة بيضاء، وطينة حمراء، وطينة غبراء، وطينة سوداء، وذلك من سهلها وحزنها، ثم أمره أن يأتيه بأربع مياه: ماء عذب، وماء ملح، وماء مر، وماء منتن،

And Adamas is named as ‘Adam’ because heas is Created from the crust (Adeym) of the earth, and that is because Allahazwj the Exalted Sent Jibraeelas and Commanded himas that heas brings from the crust of the earth, four (types of) clays – a white clay, and a red clay, and dusty clay, and black clay, and that should be from its easy and its hard. Then Heazwj Commanded himas to bring four (types of) waters – fresh water, and salty water, and bitter water, and stinky water.

ثم أمره أن يفرغ الماء في الطين وأدمه الله بيده فلم يفضل شئ من الطين يحتاج إلى الماء، ولا من الماء شئ يحتاج إلى الطين، فجعل الماء العذب في حلقه، وجعل الماء المالح في عينه، وجعل الماء المر في اذنيه، وجعل الماء المنتن في أنفه.

Then Heazwj Commanded himas to empty the water in the clay, and Allahazwj Formed it with Hisazwj Hands, so there was not extra thing from the clay left needy to the water, nor anything from the water needy to the clay. Heazwj Made the fresh water to be in hisas throat, and made the salty water to be in hisas eyes, and Made the bitter water to be in hisas ears, and Made the stinky water to be in hisas nose.

وإنما سميت حواء حواء لانها خلقت من الحيوان وإنما قيل للفرس أجد، لان أول من ركب الخيل قابيل يوم قتل أخاه هابيل، وأنشأ يقول: أجد اليوم دما * ترك الناس دما فقيل للفرس أجد لذلك،

And rather, Hawwaas is named as ‘Hawwa’ because sheas is Created from (river) Al-Haywaan. And rather it is said to the horse, ‘Ad’, because the first one to ride the (cavalry) horse was Qabeella on the day hela killed hisla brotheras Habeelas, and prosed saying, ‘Today Ila found (Ajad) blood’. The people left (saying) ‘Dama’, so it is said to the horse, ‘Ajad’ due to that.

وإنما قيل للبغل: عد لان أول من ركب البغل آدم (عليه السلام) وذلك لانه كان له ابن يقال له: معد، وكان عشوقا للدواب، وكان يسوق بآدم (عليه السلام)، فإذا تقاعس البغل نادى: يا معد سقها، فألفت البغلة اسم معد، فترك الناس معد وقالوا: عد،

And rather it is said to the mule, ‘Ad’, because the first one to ride the mule was Adamas, and that is because there was a son for him called ‘Ma’ad’, and was desirous to riding the animal, and he would usher with Adamas. When the mule did not budge, heas called out, ‘O Ma’ad, usher it!’ The mule was titled with the name Ma’ad. But, the people left (saying) ‘Ma’ad’, and they said, ‘Ad’.

وإنما قيل للحمار حر لان أول من ركب الحمار حواء، وذلك أنه كان لها حمارة وكانت تركبها لزيارة قبر ولدها هابيل، وكانت تقول في مسيرها: واحراه، فإذا قالت هذه الكلمات سارت الحمارة، وإذا أمسكت تقاعست، فترك الناس ذلك وقالوا: حر،

And rather it is said to the donkey, ‘Hur’ because the first one to ride the donkey was Hawwaas, and that is because there was a donkey for heras and sheas used ride it to visiting the grave of heras sonas Habeelas, and she was saying during heras journey, ‘Waah Hura’. Whenever sheas said this phrase, the donkey would travel, and whenever sheas withheld, it would not budge. The people left that and said, ‘Hur’.

وإنما سمي الدرهم درهما لانه دار هم من جمعه ولم ينفقه في طاعة الله أورثه النار، وإنما سمي الدينار دينارا لانه دار النار من جمعه ولم ينفقه في طاعة الله تعالى أورثه النار.

And rather, the Dirham is named as ‘Dirham’ because it is a house of worry (Daar Hamm) for the one who amasses it and does not spend it in obedience of Allahazwj, inheriting the Fire. And rather the Dinar is named as ‘Dinar’ because it is a house of fire (Daar Naar) for the one who amasses it and does not spend it in the obedience of Allahazwj the Exalted, inheriting the Fire’.

فقال اليهودي: صدقت يا أمير المؤمنين، إنا لنجد جميع ما وصف في التوراة، فأسلم على يده ولازمه حتى قتل يوم صفين.

The Jew said, ‘Youasws speak the truth, O Amir Al-Momineenasws! I have found the entirety of what (youasws) described in the Torah’. He became a Muslim upon hisasws hands and necessitated himasws until he was killed on the day (battle of) Siffeen’’.⁷

8 - مع: محمد بن القاسم المفسر، عن يوسف بن محمد بن زياد، وعلي بن محمد بن سيار، عن أبويهما، عن الحسين بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب صلوات الله عليهم أجمعين أنه قال: كذبت قريش واليهود بالقرآن وقالوا: سحر مبين تقوله،

Muhammad Al Qasim Al Mufasar, from Yusuf Bin Muhammad Bin Ziyad, and Ali Bin Muhammad Bin Sayyar, from their father,

From Al-Husaynasws Bin Aliasws Bin Muhammadasws Bin Aliasws Bin Musaasws Bin Ja’farasws Bin Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws Bin Aliasws Bin Abu Talibasws having said: ‘Quraysh and the Jews lied with the Quran and they said, ‘Clear sorcery, yousaww are saying it’.

فقال الله: " ألم ذلك الكتاب " أي يا محمد هذا الكتاب الذي أنزلنه عليك هو بالحروف المقطعة التي منها: ألف لام، ميم، وهو بلغتكم وحروف هجائكم " فأتوا بمثله إن كنتم صادقين " واستعينوا على ذلك بسائر شهدائكم، ثم بين أنهم لا يقدرون عليه بقوله: " قل لئن اجتمعت الانس والجن على أن يأتوا بمثل هذا القرآن لا يأتون بمثله ولو كان بعضهم لبعض ظهيرا "

Allahazwj Said: ‘Alif Lam Meem [2:1] That is the Book. [2:2] – i.e., O Muhammadsaww! This is the Book which Iazwj Revealed unto yousaww, it is with the abbreviated letters from which is ‘Alif’, ‘Lam’, ‘Meem’, and it is in your (Arabs) language and letter of your spelling, so come with the like of it, if you were truthful, and seek assistance upon that with the rest of your witnesses. Then Heazwj Explained that they would not be able upon it by Hisazwj Words: Say: ‘If the humans and the jinn were to combine together to come with the like of this Quran, they would not (be able to) come with the like of it, and even if they were backers of each other [17:88].

ثم قال الله: " ألم " هو القرآن الذي افتتح بألم، هو ذلك الكتاب الذي أخبرت موسى فمن بعده من الانبياء، فأخبروا بني إسرائيل أني سأنزله عليك يا محمد كتابا عزيزا لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد

Then Allahazwj Said: Alif Lam Meem [2:1]. It is the Quran which opens with Alif Lam Meem [2:1]. It is that Book which informed Musaas, and the ones from after himsaww, from the Prophetsas. Theyas informed the Children of Israel that Iazwj will be Revealing unto yousaww, O Muhammadsaww, a Mighty Book, Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42].

" لا ريب فيه " لا شك فيه لظهوره عندهم كما أخبرهم أنبياؤهم أن محمدا ينزل عليه كتاب لا يمحوه الباطل يقرؤه هو وامتهم على سائر أحوالهم

There is no doubt in it [2:2] – there is no doubt in it of its appearance with them, just as their Prophetsas had informed them, that Muhammad, A Book would be Revealed unto himsaww, the falsehood will not obliterate it, hesaww and hissaww community would be reading it upon the rest of their situation.

" هدى " بيان من الضلالة " للمتقين " الذين يتقون الموبقات، ويتقون تسليط السفه على أنفسهم حتى إذا علموا ما يجب عليهم علمه عملوا بما يوجب لهم رضى ربهم.

Guidance - and explanation from the straying, for the pious [2:2], those who are fearing the destructive sins, and are fearing the weakness upon themselves to the extent when they know what is Obligated upon them of its knowledge, they know what would Obligated the Pleasure of their Lordazwj upon them.

قال: وقال الصادق (عليه السلام): ثم الالف حرف من حروف قولك: (الله) دل بالالف على قولك: الله، ودل باللام على قولك: الملك العظيم القاهر للخلق أجمعين، ودل بالميم على انه المجيد المحمود في كل افعاله،

He (the narrator) said, ‘And Al-Sadiqasws said: ‘Then the ‘Alif’ is a letter from the letters of your word, ‘Allah’ pointing with the ‘Alif’ upon your word, ‘Allahazwj’. And with the ‘Lam’ it points upon your word, ‘The King (Al-Malik), the Magnificent (Al-Azeem), the Subduer (Al-Qahar) of the entirety of the creatures. And it is pointed by the ‘Meem’ upon that Heazwj is the Glorious (Al-Majeed), the Most Praised One (Al-Mahmoud) in all of Hisazwj Works.

وجعل هذا القول حجة على اليهود، وذلك ان الله لما بعث موسى بن عمران (عليه السلام) ثم من بعده من الانبياء (عليهم السلام) إلى بني اسرائيل لم يكن فيهم قوم الا اخذوا عليهم اليهود العهود والمواثيق ليؤمنن بمحمد العربي الامي المبعوث بمكة الذي يهاجر إلى المدينة، ياتي بكتاب بالحروف المقطعة افتتاح بعض سوره يحفظه امته فيقرؤونه قياما وقعودا ومشاة وعلى كل الاحوال، يسهل الله عزوحل حفظه عليهم،

And this word has been Made to be an argument upon the Jews, and that is because when Allahazwj Sent Musaas Bin Imranas, then the Prophetsas from after himas to the Children of Israel, there did not happen to be any group among them except that the Jews had taken agreements and the covenants upon them that they will believe in Muhammadsaww the Arab, the Ummy, the one Sent at Makkah who will be emigrating to Medina, hesaww will come with a Book with Abbreviated letters opening some of its Chapters. Hissaww community would be reading it standing, and sitting, and walking and upon all states. Allahazwj Mighty and Majestic will Ease its memorisation upon them.

ويقرنون بمحمد (صلى الله عليه وآله) اخاه ووصيه علي بن ابي طالب (عليه السلام) الاخذ عنه علومه التي علمها، والمتقلد عنه لامانته التي قلدها، ومذلل كل من عاند محمدا (صلى الله عليه وآله) بسيفه الباتر، ومفحم كل من حاوله وخاصمه بدليله القاهر، يقاتل عباد الله على تنزيل كتاب الله حتى يقودهم إلى قبوله طائعين وكارهين،

And they will be accepting along with Muhammadsaww, hissaww brotherasws and hissaww successorasws Aliasws Bin Abu Talibasws, taking hissaww knowledge from himasws which heasws would teach, and the Taqleed of hisasws security which hesaww had collared it, and humiliator of every one inimical to Muhammadsaww by his sharp sword, and making understand everyone who surrounds himsaww and disputes himsaww by hisasws forceful evidence. Hesaww will fight the servants of Allahazwj upon the Revelation of the Book of Allahazwj until hesaww guides them to its acceptance, willing and unwillingly.

ثم إذا صار محمد (صلى الله عليه وآله) إلى رضوان الله عزوجل، وارتد كثير ممن كان اعطاه ظاهر الايمان وحرفوا تأويلاته وغيروا معانيه ووضعوها على خلاف وجوهها قاتلهم بعد على تأويله حتى يكون ابليس الغاوي لهم هو الخاسر الذليل المطرود المغلول.

Then when Muhammadsaww goes to the Pleasure of Allahazwj Mighty and Majestic, and a lot of the ones renege from the ones who had followed himsaww manifesting the Eman, and they alter its explanation and change its meanings and place these upon opposite of its (correct) perspective, heasws will fight them afterward upon its explanation until Ibleesla becomes the deviator of them as the loser, the humiliated, the expelled, the shackled’.

قال: فلما بعث الله محمدا واظهره بمكة ثم سيسره (هاجر خ ل) منها إلى المدينة واظهره بها ثم انزل عليه الكتاب وجعل افتتاح سورته الكبرى بألم يعني (الم ذلك الكتاب) وهو ذلك الكتاب الذي اخبرت انبيائي السالفين اني سأنزله عليك يا محمد (لاريب فيه)

Heasws said: ‘When Allahazwj Sent Muhammadsaww and hesaww appeared at Makkah, then hesaww journeyed from it to Medina and appeared at it, then the Book was Revealed unto himsaww the its large Chapter was Made to begin with ‘Alif, Lam, Meem’ (meaning Alif Lam Meem [2:1] That is the Book. [2:2], and it is that Book which Myazwj previous Prophetsas had informed of that Iazwj would be Revealing unto yousaww, O Muhammadsaww, There is no doubt in it [2:2].

فقد ظهر كما اخبرهم به انبياؤهم ان محمدا ينزل عليه كتاب مبارك لا يمحوه الباطل، يقرؤه هو وامته على سائر احوالهم، ثم اليهود يحرفونه عن جهته، ويتأولونه على غير وجهه، ويتعاطون التوصل إلى علم ما قد طواه الله عنهم من حال اجل (آجال خ ل) هذه الامة، وكم مدة ملكه (ملكهم خ ل)

So, hesaww appeared, just as their Prophetsas had informed them that Muhammadsaww, a Blessed Book would be Revealed unto himsaww, the falsehood will not obliterate it. Hesaww and hissaww community would be reading it upon all of their states. Then the Jews altered it from its (correct) aspect and explained it upon other than its (correct) aspect, and they engaged in the reaching to a knowledge what Forbidden it from them, from the state of the term of this community, and how much would be the period of its kingdom.

فجاء إلى رسول الله منهم جماعة فولى رسول الله (صلى الله عليه وآله) عليا (عليه السلام) مخاطبتهم، فقال قائلهم: ان كان ما يقول محمد (صلى الله عليه وآله) حقا لقد (فقد خ ل) علمناكم قدر ملك امته، هو احدى وسبعون سنة: الالف واحد، واللام ثلاثون، والميم اربعون.

Then a group from them came to Rasool-Allahazwj, so Rasool-Allahsaww placed Aliasws in charge or addressing them. Their speaker said, ‘If what Muhammadsaww is saying was true, then we know the measurement of the kingdom of hissaww community, it is of seventy-one years – the ‘Alif is one, and the ‘Laam’ is thirty, and the ‘Meem’ is forty’.

فقال علي (عليه السلام): فما تصنعون بألمص وقد انزلت عليه ؟ قالوا: هذه إحدى و ستون ومائة سنة، قال: فماذا تصنعون (بألر) وقد انزلت عليه ؟ فقالوا: هذه أكثر هذه مائتان وإحدى وثلاثون سنة. فقال علي (عليه السلام): فما تصنعون بما انزل إليه (المر) ؟ قالوا: هذه مائتان وإحدى وسبعون سنة.

Aliasws said: ‘Then what will you do with Alif Lam Meem Suad [7:1], and it has (also) been Revealed unto himsaww?’ They said, ‘This is one hundred and sixty one years’. Heasws said: ‘So what will you do with Alif Lam Ra [10:1] and it has (also) been Revealed unto himsaww?’ They said, ‘This is more. This is two hundred and thirty years’. Aliasws said: ‘So what will you do with Alif Lam Meem Ra [13:1] what has (also) been Revealed unto himsaww?’ They said, ‘This is two hundred and seventy years’.

فقال علي (عليه السلام): فواحدة من هذه له أو جميعها له ؟ فاختلط كلامهم فبعضهم قال: له واحدة منها، وبعضهم قال: بل يجمع له كلها، وذلك سبعمائة وأربع وثلاثون سنة، ثم يرجع الملك إلينا - يعني إلى اليهود -.

Aliasws said: ‘So, is there one from these for himsaww or all of these are for himsaww?’ Their speeches were mixed up, for one of them said, ‘From himsaww is one from these’, and one of them said, ‘But all of these are for himsaww and that is seven hundred and thirty-four years, then the kingdom would return to us’ – meaning to the Jews.

فقال علي (عليه السلام): أكتاب من كتب الله نطق بهذا، أم آراؤكم دلتكم عليه ؟ فقال بعضهم: كتاب الله نطق به، وقال آخرون منهم: بل آراؤنا دلت عليه.

Aliasws said: ‘Did a Book from the Books of Allahazwj speak with this, or did your opinions point you upon it?’ One of them said, ‘Book of Allahazwj Spoke with it’, and another from them said, ‘But, our opinions pointed upon it’.

فقال علي (عليه السلام): فأتوا بالكتاب من عند الله ينطق بما تقولون، فعجزوا عن ايراد ذلك، وقال للاخرين: فدلونا على صواب هذا الرأي، فقالوا: صواب رأينا دليله ان هذا حساب الجمل.

Aliasws said: ‘Then bring the Book from Allahazwj which Spoke with what you are saying’. But, they were unable from naming that, and said to the others, ‘Point us upon the correct of this view’. They said, ‘The correct view of ours is that this is counting of ‘Al-Jaml’ (Application of numerical values to the alphabet)’.

فقال (عليه السلام): كيف دل على ما تقولون وليس في هذه الحروف ما اقترحتم بلا بيان ؟ أرأيتم ان قيل لكم: ان هذه الحروف ليست دالة على هذه المدة لملك امة محمد (صلى الله عليه وآله)، ولكنها دالة على ان كل واحد منكم قد لعن بعدد هذا الحساب، أو أن عند كل واحد منكم دينا بعدد هذا الحساب دراهم أو دنانير، أو أن لعلى كل واحد منكم دينا عدد ماله مثل عدد هذا الحساب ؟

Heasws said: ‘How can there be evidence upon what you are saying and there isn’t anything in these letters what you are suggesting without an explanation? What is your view if it is said to you that these letters don’t point upon this term of the kingdom of the community of Muhammadsaww, but these point upon that each one of you has been Cursed by the number of this number, or that with each one of you is a debt (owing) of the number of this accounting, either in Dirhams or Dinars; or that perhaps each one of you there is a debt (owed) like the number of this account?’

قالوا: يا أبا الحسن ليس شئ مما ذكرته منصوصا عليه في ألم وألمص وألرا وألمر. فقال علي (عليه السلام): ولا شئ مما ذكرتموه منصوص عليه في ألم وألمص وألر وألمر، فان بطل قولنا لما قلتم بطل قولكم لما قلنا.

They said, ‘O Abu Al-Hassanasws! There isn’t anything from what you mention attributed upon it regarding Alif Lam Meem [2:1], Alif Lam Meem Suad [7:1], Alif Lam Ra [10:1], Alif Lam Meem Ra [13:1]. So, if it invalidates our words to what youasws are saying, it (also) invalidates yourasws words to what we are saying’.

فقال خطيبهم ومنطيقهم: لاتفرح يا علي بأن عجزنا عن اقامة حجة فيما نقوله على دعوانا، فأي حجة لك في دعواك، إلا أن تجعل عجزنا حجتك ؟ فإذا مالنا حجة فيما نقول ولا لكم حجة فيما تقولون.

Their preacher and their speaker said, ‘Do not be happy, O Aliasws, that we are unable to establish a proof regarding what we said upon our claim. Which proof is there for youasws regarding yourasws claim except that youasws are making our inability to be a proof for youasws, for if there is no proof for us regarding what we are saying, and there is no proof for youasws regarding what youasws are saying’.

قال علي (عليه السلام): لا سواء، إن لنا حجة هي المعجزة الباهرة، ثم نادى جمال اليهود: يا ايتها الجمال اشهدي لمحمد ولوصيه، فتبادر الجمال: صدقت صدقت يا وصي محمد وكذب هؤلاء اليهود.

Aliasws said: ‘It is not the same. There is proof for usasws, it is the great miracle’. The heasws called out to the camels of the Jews: ‘O camels! Testify for Muhammadsaww and hissaww successorasws!’ The camels said, ‘Youasws speak the truth! Youasws speak the truth, O successorasws of Muhammadsaww, and these Jews are lying’.

فقال علي (عليه السلام): هؤلاء جنس من الشهود، يا ثياب اليهود التي عليهم اشهدي لمحمد ولوصيه، فنطقت ثيابهم كلها: صدقت صدقت يا علي نشهد أن محمدا رسول الله حقا، وانك يا علي وصيه حقا، لم يثبت محمدا قدم في مكرمة إلا وطئت على موضع قدمه بمثل مكرمته، فانتما شقيقان من اشرف انوار الله فميزتما اثنين، و أنتما في الفضائل شريكان الا انه لانبي بعد محمد (صلى الله عليه وآله)،

Aliasws said: ‘These are a genus from the witnesses. Clothes of the Jews which are upon them! Testify for Muhammadsaww and for hisasws successorasws!’ Their clothes spoke, all of them, ‘Youasws speak the truth! Youasws speak the truth, O Aliasws! We testify that Muhammadsaww is a Rasoolsaww of Allahazwj truly, and youasws, O Aliasws, are hisasws true successorasws. Muhammadsaww does not affirm a foot regarding an honour, except youasws tread upon the place of hissaww foot with the like of hissaww honour, for both of youasws are derived from the noblest Light of Allahazwj, and are distinguished as two, and youasws are both participants in the merits except that there is no Prophetsaww after Muhammadsaww’.

فعند ذلك خرست اليهود، وآمن بعض النظارة منهم برسول الله (صلى الله عليه وآله)، وغلب الشقاء على اليهود وسائر النظارة الاخرين، فذلك ما قال الله تعالى: (لا ريب فيه) انه كما قال محمد ووصي محمد عن قول محمد (صلى الله عليه وآله) عن قول رب العالمين،

The Jews were silenced at that, and some of the beholders from them believed in Rasool-Allahsaww, and the wretchedness overcame upon the Jews and the rest of the other onlookers. That is what Allahazwj the Exalted Said: There is no doubt in it [2:2]. It is just as what Muhammadsaww and the successorasws of Muhammadsaww said about the words of Muhammadsaww about the Words of the Lordazwj of the worlds’.

ثم قال: (هدى) بيان وشفاء (للمتقين) من شيعة محمد (صلى الله عليه وآله) وعلي (عليه السلام)، انهم اتقوا انواع الكفر فتركوها، واتقوا الذنوب الموبقات فرفضوها، واتقوا اظهار اسرار الله واسرار ازكياء عباده الاوصياء بعد محمد (صلى الله عليه وآله) فكتموها، واتقوا ستر العلوم عن اهلها المستحقين لها ومنهم (فيهم خ ل) نشروها.

Then Heazwj Said: Guidance [2:2] - an explanation and a healing, for the pious - from among the Shias of Muhammadsaww and Aliasws. They are the ones who avoid all forms of disbelief and all kinds of sins and fearing exposing the secrets of Allahazwj and the secrets of pious worshippers and the successorsasws after Muhammadsaww, so they conceal these. And they fearing veiling the knowledge from its deserving ones and among them they do publicise it’’.⁸

9 - يد: القطان والدقاق معا عن ابن زكريا، عن ابن حبيب، عن محمد بن عبيد الله، عن علي بن الحكم، عن عبد الرحمن بن اسود، عن جعفر بن محمد، عن ابيه (عليه السلام) قال: كان لرسول الله (صلى الله عليه وآله) صديقان يهوديان قد آمنا بموسى رسول الله (عليه السلام) وأتيا محمدا رسول الله (صلى الله عليه وآله) وسمعا منه، وقد كانا قرآ التوراة وصحف ابراهيم (عليه السلام)، وعلما علم الكتب الاولى،

Al Qatan and Al Daqaq, both together from Ibn Zakariya, from Ibn Habeeb, from Muhammad Bin Ubeydullah, from Ali Bin Al Hakam, from Abdul Rahman Bin Aswad,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘There were two friends for Rasool-Allahazwj (from the) Jews who had believed in Musaas Rasoolas of Allahazwj, and they came to Muhammadsaww Rasoolsaww of Allahazwj and heard from himsaww, and they had read the Torah, and Parchments of Ibrahimas, and knew the knowledge of the former Books.

فلما قبض الله تبارك وتعالى رسوله أقبلا يسألان عن صاحب الامر بعده وقالا: انه لم يمت نبي قط الا وله خليفة يقوم بالامر في امته من بعده، قريب القرابة إليه من اهل بيته، عظيم الخطرجليل الشأن.

When Allahazwj the Exalted Captured (the soul of) Hisazwj Rasoolsaww, they came asking out the master of the command after himas, and they said, ‘There does not die any Prophetas except and there is a Caliph after himas standing with the command in hisas community from after himsaww, a close one from the relatives of hisas from the people of hisas Household, magnificent of mind, majestic of the glory’.

فقال احدهما لصاحبه: هل تعرف صاحب الامر من بعد هذا النبي ؟ قال الاخر لا أعلمه الا بالصفة التي أجدها في التوراة: هو الاصلع المصفرفانه كان أقرب القوم من رسول الله (صلى الله عليه وآله)،

One of them said to his companion, ‘Do you recognise the master of the command from after this Prophetsaww?’ The other one said, ‘I do not know him except by the descriptions which I found to be in the Torah – he will be of short hair, place, and he would be the closest of the people from Rasool-Allahsaww’.

فلما دخلا المدينة وسألا عن الخليفة ارشد إلى ابي بكرفلما نظرا إليه قالا: ليس هذا صاحبنا، ثم قالا له: ما قرابتك من رسول الله ؟ قال: اني رجل من عشيرته، وهو زوج ابنتي عائشة. قالا: هل غير هذا ؟ قال: لا. قالا: ليست هذه بقرابة، فأخبرنا اين ربك ؟ قال فوق سبع سماوات. قال: هل غير هذا ؟ قال: لا.

When they entered Medina and asked about the Caliph, they were guided to Abu Bakr. When they looked at him, they said, ‘This is not our guy’, then said to him, ‘What is your relationship from Rasool-Allahsaww?’ He said, ‘I am a ram from hissaww clan, and hesaww is the husband of my daughter Ayesha’. They said, ‘Is there other than this?’ He said, ‘No’. They said, ‘This isn’t with relationship. Inform us, where is your Lordazwj?’ He said, ‘Above the seven skies’. He said, ‘Is there other than this?’ He said, ‘No’.

قالا: دلنا على من هو اعلم منك، فانك انت لست بالرجل الذي نجد في التوراة انه وصي هذا النبي وخليفته.

They said, ‘Point us to one who is more knowing than you are, for you aren’t the man we find to be in the Torah as being a successorasws of this Prophetsaww and hisasws Caliph’’.

قال فتغيظ من قولهما وهم بهما، ثم ارشدهما إلى عمر - وذلك انه عرف من عمر انهما إن استقبلاه بشئ بطش بهما فلما أتياه قالا: ما قرابتك من هذا النبي ؟ قال: أنا من عشيرته وهو زوج ابنتي حفصة قالا: هل غير هذا ؟ قالا: ليست هذه بقرابة وليست هذه الصفة التي نجدها في التوراة

Heasws said: ‘He was angered from their words and thought (of killing) them, then guided them to Umar – and that is because he knew from Umar that when they face him with anything, he would be violent with them. When they came to him, they said, ‘What is your relationship from this Prophetsaww?’ He said, ‘I am from hissaww clan, and hesaww is the husband of my daughter Hafsa’. They said, ‘Is there other than this? This isn’t with a relationship, and this isn’t the description which we find to be in the Torah’.

ثم قالا له قأين ربك ؟ قال: فوق سبع سماوات، قالا: هل غير هذا ؟ قال: لا قالا: دلنا على من هو أعلم منك، فارشد هما إلى علي (عليه السلام)، فلما جاآه فنظرا إليه قال أحدهما لصاحبه: إنه الرجل الذي صفته في التوراة أنه وصي هذا النبي و خليفته وزوج ابنته، وأبو السبطين، والقائم بالحق من بعده

Then they said to him, ‘Where is your Lordazwj?’ He said, ‘Above the seven skies’, They said, ‘Is there other than this?’ He said, ‘No’. They said, ‘Point us to one who is more knowing that you are’. He guided them to Aliasws. When they came to himasws and looked at himasws, one of them said to his companions, ‘He is the man who has been described in the Torah that he would be a successor of this Prophetsaww and hisas Caliph, and husband of hissaww daughter, and father of the two grandsons, and the one standing with the Truth from after himsaww’.

ثم قالا لعلي (عليه السلام) أيها الرجل ما قرابتك من رسول ؟ قال هو أخي، وأنا وارثه ووصيه وأول من آمن به، وأنا زوج ابنته قالا: هذه القرابة الفاخرة والمنزلة القريبة وهذه الصفة التي نجدها في التوراة فأين ربك عزوجل ؟

Then they said to Aliasws, ‘O man! What is your relationship from Rasoolsaww?’ Heasws said: ‘Hesaww is myasws brother and Iasws am hissaww inheritor and the first one to believe in himsaww, and Iasws am the husband of hissaww daughterasws’. They said, ‘This is the pride-worthy relationship and the status of the relationship, and this is the description we find to be in the Torah. Where is yourasws Lordazwj Mighty and Majestic?’

قال لهما علي (عليه السلام): أن شئتما أنبأتكما بالذي كان على عهد نبيكما موسى (عليه السلام)، وإن شئتما أنبأتكما بالذي كان على عهد نبينا محمد (صلى الله عليه وآله) قالا: أنبئنا بالذي كان على عهد نبينا موسى (عليه السلام)

Aliasws said to them: ‘If you like Iasws can inform you with that which was upon the era of your Prophet Musaas, and if you like Iasws can inform you with that which was upon our Prophet Muhammadsaww’. They said, ‘Inform us with that which was upon the era of our Prophet Musaas’.

قال علي (عليه السلام): أقبل أربعة أملاك: ملك من المشرق، وملك من المغرب، وملك من السماء وملك من الارض، فقال صاحب المشرق، لصاحب المغرب: من أين أقبلت ؟ قال: أقبلت من عند ربي، و قال صاحب المغرب لصاحب المشرق: من أين أقبلت ؟ قال: أقبلت من عند ربي، وقال النازل من السماء للخارج من الارض: من أين أقبلت ؟ قال: أقبلت من عند ربي، وقال الخارج من الارض للنازل من السماء: من أين اقبلت ؟ قال أقبلت من عند ربي،

Aliasws said: ‘Four Angels came – and Angel from the east, and an Angel from the west, and an Angel from the sky, and an Angel from the earth. The one from the east said to the one from the west, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lordazwj’. And the one from the west said to the one from the east, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lordazwj’. And the one descending from the sky said to the one coming out from the earth, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lordazwj’. And the one coming out from the earth said to the one descending from the sky, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lordazwj’.

فهذا ماكان على عهد نبيكما موسى (عليه السلام) وأما ماكان على عهد نبينا (صلى الله عليه وآله) فذلك قوله في محكم كتابه: (ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أينما كانوا) الآية

So, this is what happened in the era of your Prophet Musaas. And as for what happened in the era of our Prophetsaww, that is in Hisazwj Words in the Decisive of Hisazwj Book: There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be [58:7] – the Verse.

قال اليهوديان: فما منع صاحبيك أن يكونا جعلاك في موضعك الذي أنت أهله ؟ فوالذي أنزل التوراة على موسى (عليه السلام) إنك لانت الخليفة حقا نجد صفتك في كتبنا، ونقرؤه في كنائسنا، وأنك لانت أحق بهذا الامر وأولى به ممن قد غلبك عليه

The Jews said, ‘So what prevents yoursaww companion (Abu Bakr) to make youasws to be in yourasws place which youasws are its rightful one? By the Oneazwj Who Revealed the Torah unto Musaas, youasws are the true Caliph we find to have been described in our Book, and we read it in our synagogues, and youasws are more rightful with this command and foremost with it than the one who has overcome youasws upon it’.

فقال علي (عليه السلام): قد ما وأخرا وحسابهما على الله عزوجل يوقفان و يسألان.

Aliasws said: ‘It has been delayed, and their Reckoning is upon Allahazwj Mighty and Majestic. They will be Stopped and Questioned’’.⁹

10 - ك: محمد بن الفضيل، عن زكريا بن يحيى، عن عبد الله بن مسلم، عن إبراهيم بن يحيى الاسلمي، عن عمار بن جوبن، عن أبي الطفيل عامر بن واثلة قال: شهدنا الصلاة على أبي بكر ثم اجتمعنا إلى عمر بن الخطاب فبايعناه و أقمنا أياما نختلف إلى المسجد إليه حتى سموه أمير المؤمنين، فبينا نحن جلوس عنده يوما إذ جاء يهودي من يهود المدينة وهو يزعم أنه من ولد هارون أخي موسى (عليه السلام) حتى وقف على عمر فقال له: اليهودي يا أمير المؤمنين أيكم اعلم بعلم نبيكم وكتاب ربكم حتى اسأله عما اريد ؟

Muhammad Bin Al Fazeyl, from Zakariya Bin Yahya, from Abdullah Bin Muslim, from Ibrahim Bin Yahya Al Aslami, from Amar Bin Jowban, from Abu Al Tufayl Aamir Bin Wasila who said,

‘We attended the (funeral) Salat upon Abu Bakr, then we gathered to Umar Bin Al-Khattab and pledged out allegiance and stayed for a few days coming and going to the Masjid to him until he was named as ‘commander of the faithful’. While we were seated in his presence one day when a Jew from the Jews of Medina came and he claimed that he was from the children of Harounas, brotheras of Musaas, until he paused by Umar and the Jew said to him, ‘O commander of the faithful! Which one of you is more knowledgeable with the knowledge of your Prophetsaww, and Book of your Lordazwj, until I ask him about whatever I want?’

فأشار عمر إلى علي بن أبي طالب (عليه السلام) فقال له اليهودي: أكذلك أنت يا على ؟ قال (عليه السلام): نعم سل عما تريد قال: إني اسألك عن ثلاث، وعن ثلاث، وواحدة فقال له علي (عليه السلام): لم لا تقول: إني أسألك عن سبع ؟ قال له اليهودي: أسألك عن ثلاث فإن أصبت فيهن سألتك عن الثلاث الا خرى، فإن أصبت سألتك عن الواحدة وإن أخطأت في الثلاث الاولى لم أسألك عن شئ

Umar gestured towards Aliasws Bin Abu Talibasws. The Jew said to himasws. ‘Are youasws like that, O Aliasws?’ Heasws said: ‘Yes. Ask about whatever you want to’. He said, ‘I ask youasws about three, and about three, and about one’. Aliasws said to him: ‘Why did you not say, ‘I ask youasws about seven?’ The Jew said to him: ‘I ask youasws about three, so if youasws get it right regarding these, I shall ask you about the other three, and if youasws get it right, I shall ask youasws about the one, and if youasws err regarding the first three, I will not ask youasws about anything’.

فقال له علي (عليه السلام): وما يدريك إذا سألتني فأجبتك أصبت أم أخطأت ؟ فضرب بيده إلى كمه فاستخرج كتابا عتيقا فقال: هذا ورثته عن آبائي وأجدادي إملاء موسى ابن عمران وخط هارون، وفيه هذه الخصال التي اريد أن أسألك عنها

Aliasws said to him: ‘And what will make you know when you ask me, and Iasws answer you, whether Iasws am correct or mistaken?’ He struck his hand to his sleeve and brought out an old letter and said, ‘I inherited this from my father and my grandfather, a dictation of Musaas Bin Imranas and handwritten by Harounas, and therein are the characteristics which I want to ask youasws about’.

فقال له علي (عليه السلام) إن عليك إن أجبتك فيهن بالصواب أن تسلم ؟ فقال اليهودي: والله إن أجبتني فيهن بالصواب لاسلمن الساعة على يديك قال له علي (عليه السلام): سل

Aliasws said to him: ‘Upon you, if Iasws were to answer you regarding these with the correctness, that you will become a Muslim?’ The Jew said, ‘By Allahazwj! If youasws were to answer me regarding these with the correctness, I will become a Muslim at that very moment upon yourasws hands’. Aliasws said to him: ‘Ask’.

قال: أخبرني عن أول حجر وضع على وجه الارض، وأخبرني عن أول شجرة نبتت على وجه الارض، وأخبرني عن أول عين نبعت على وجه الارض

He said, ‘Inform me about the first stone placed upon the surface of the earth, and inform me about the first tree grown upon the surface of the earth, and inform me about the first spring bursting forth upon the surface of the earth’.

فقال له علي (عليه السلام): يا يهودي أما أول حجر وضع على وجه الارض فإن اليهود يزعمون أنها صخر بيت المقدس وكذبوا، ولكنه الحجر الاسود نزل به آدم (عليه السلام) من الجنة فوضعه في ركن البيت والناس يتمسحون به ويقبلونه ويجددون العهد والميثاق فيما بينهم و بين الله عزوجل قال اليهودي: أشهد بالله لقد صدقت

Aliasws said to him: ‘O Jew! As for the first stone placed upon the surface of the earth, the Jews are claiming that it is the stone of Bayt Al-Maqdis, and they are lying. But, it is the Black Stone which Adamas descended with from the Paradise. Heas placed it in a corner of the House (Kabah), and the people are touching it and kissing it, and they are renewing the pact and the Covenant regarding what is between them and Allahazwj Mighty and Majestic’. The Jew said, ‘I testify with Allahazwj, youasws have spoken the Truth’.

قال له علي (عليه السلام): وأما أول شجرة نبتت على وجه الارض فإن اليهود يزعمون أنها الزيتونة وكذبوا ولكنها النخلة من العجوة نزل بها آدم (عليه السلام) معه من الجنة، فأصل النخل كله من العجوة قال له اليهودي اشهد بالله لقد صدقت

Aliasws said to him: ‘As for the first tree grown upon the surface of the earth, the Jews are claiming that it is the olive, and they are lying. But, it is the date tree from the Al-Ajwa (type of date), which Adamas descended with it from the Paradise. Thus, the origin of the date trees, all of them are from ‘Al-Ajwa’’. The Jew said to himasws, ‘I testify with Allahazwj, youasws have spoken the Truth’.

قال له علي (عليه السلام) وأما أول عين نبعت على وجه الارض فإن اليهود يز عمون أنها العين التي نبعت تحت صخرة بيت المقدس وكذبوا، ولكنها عين الحياة التي نسي عندها صاحب موسى السمكة المالحة، فلما أصابها ماء العين عاشت وسربت فاتبعها موسى وصاحبه فلقيا الخضر. قال له اليهودي: اشهد بالله لقد صدقت.

Aliasws said to him: ‘And as for the first spring to burst forth upon the surface of the earth, the Jews are claiming that it is the spring which sprung from beneath the rock of Bayt Al-Maqdis, and they are lying. But, it is the salty spring of life at which the companion of Musaas forgot the fish. When it was hit by the water of life, it lived and swam. So, Musaas and hisas companion pursued it, and they met up with Al-Khizras’. The Jew said to himasws, ‘I testify with Allahazwj, youasws have spoken the Truth’.

قال له علي (عليه السلام) سل قال: أخبرني عن هذه الامة كم لها بعد نبيها من إمام عادل ؟ وإخبرني عن منزل محمد أين هو من الجنة ؟ ومن يسكن معه في منزله ؟

Aliasws said to him: ‘Ask’. He said, ‘Inform me about this community, how many would there be for it after its Prophetsaww, from the just Imamsasws? And inform me about the house of Muhammadsaww, where is it from the Paradise? And who would be dwelling with himsaww in hissaww house?’

قال له علي (عليه السلام): يا يهودي يكون لهذه الامة بعد نبيها اثنا عشر إماما عدلا لا يضرهم خلاف من خالف عليهم قال له اليهودي أشهد لقد صدقت.

Aliasws said to him: ‘O Jew! There will happen to be for this community after its Prophetsaww, twelve Just Imamsasws. Theyasws will not be harmed by the opposition of the ones opposing themasws’. The Jew said to himasws, ‘I testify that youasws have spoken the Truth’.

قال له علي (عليه السلام): وأما منزل محمد (صلى الله عليه وآله) من الجنة في جنة عدن، وهي وسط الجنان وأقربها إلى عرش الرحمن جل جلاله قال له اشهد بالله لقد صدقت

Aliasws said to him: ‘And as for the house of Muhammadsaww from the Paradise, it is in the Garden of Eden, and it is the middle of the Gardens, and nearest to the Throne of the beneficent, Majestic is Hisazwj Majesty’. He said to himasws, ‘I testify that youasws have spoken the Truth’.

قال له علي (عليه السلام) والذين يسكنون معه في الجنة هؤلاء الاثنا عشر إماما قال له اليهودي: اشهد بالله لقد صدقت

Aliasws said to him: ‘And those who will be dwelling with himsaww in the Paradise, they are the twelve Imamsasws’. The Jew said to himasws, ‘I testify with Allahazwj, youasws have spoken the Truth’.

قال له علي (عليه السلام): سل قال: أخبرني عن وصى محمد (صلى الله عليه وآله) من أهله كم يعيش من بعده ؟ وهل يموت موتا أو يقتل قتلا ؟

Aliasws said to him: ‘Ask’. He said, ‘Inform me about the successorasws of Muhammadsaww from hissaww family, how much will he be living from after himsaww? And will he be dying a (natural) death or will a killer kill himasws?’

فقال له علي (عليه السلام): يا يهودي يعيش بعده ثلاثين سنة ويخضب منه هذه من هذا - وأشار إلى رأسه -

Aliasws said to him: ‘O Jew! Heasws will live after himsaww for thirty years, and this (beard) would be dyed from this’ – and heasws gestured towards hisasws head.

قال: فوثب إليه اليهودي فقال: أشهد أن لاإله إلا الله، وأن محمدا رسول الله (صلى الله عليه وآله)، وأنك وصي رسول الله

He (the narrator) said, ‘The Jews leapt up to himasws and he said, ‘I testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are a successorasws of Rasool-Allahsaww’’.¹⁰

11 - نى: ابن عقدة عن محمد الفضل، عن ابراهيم بن مهزم عن خاقان ابن سليمان، عن إبراهيم بن أبي يحيى المدني، عن أبي هارون العبد عن عمربن أبي سلمة ربيب رسول الله (صلى الله عليه واله) وعن أبي الطفيل قالا: شهدنا الصلاة على أبي بكر، وساقا الحديث إلى آخره .

Ibn Aqada, from Muhammad Al Fazal, from Ibrahim Bin Mahzam, from Khaqan Ibn Suleyman, from Ibrahim Bin Abu Yahya Al Madany, from Abu Haroun Al Abd, from Umar Bin Abu Salma,

‘A step-son of Rasool-Allahsaww, and from Abu Al-Tufayl who both said, ‘We attended the (funeral) Salat of Abu Bakr’ – and continued the (above) Hadeeth to its end’’.¹¹

12 - ك: أبي وابن الوليد معا، عن سعد ومحمد العطار وأحمد بن إدريس جميعا عن البرقي وابن يزيد وابن هاشم جميعا، عن ابن فضال، عن أيمن بن محرز عن محمد ابن سماعة، عن إبراهيم بن أبي يحيى المدني، عن أبي عبد الله (عليه السلام) مثله وقد أوردنا اخبر بهذين السندين في باب نص أمير المؤمنين (عليه السلام) على الاثني عشر صلوات الله عليهم، وقد أوردنا هناك خبرا آخر قريبا مما أوردنا ههنا.

My father, and Ibn Al Waleed both together, from Sa’ad and Muhammad al Attar, and Ahmad Bin Idrees altogether from Al Barqy and Ibn Yazeed and Ibn Hashim altogether, from Ibn Fazal, from Ayman Bin Mahraz, from Muhammad Ibn Sama’at, from Ibrahim Bin Abu Yahya Al Madany,

‘From Abu Abdullahasws – similar to it. And there have come Ahadeeth by these two chains in the Chapter of the attribution of Amir Al-Momineenasws upon the twelveasws, and we have narrated another Hadeeth over there, close to what we have narrated over here’’.¹²

13 - نى: ابن عقدة عن حميد بن زياد، عن جعفر بن إسماعيل، عن ابن أبي نجران، عن إسماعيل بن علي البصري، عن أبي أيوب المؤدب، عن أبيه - وكان مؤدبا لبعض ولد جعفر بن محمد (عليمها السلام) - قال: لما توفي رسول الله (صلى الله عليه وآله) دخل المدينة رجل من ولد داود على دين اليهودية فرأى السكك خالية، فقال لبعض أهل المدينة: ما حالكم ؟ فقيل له: توفي رسول الله (صلى الله عليه وآله) فقال الداودي: أما إنه توفي اليوم الذي هو في كتابنا

Ibn Aqada, from Hameed Bin Ziyad, from Ja’far Bin Ismail, from Ibn Abu Najran, from Ismail Bin Ali Al Basry, from Abu Ayoub Al Mowdab,

‘From his fatherasws, - and Mowdab was one of the sons of Ja’farasws Bin Muhammadasws – said, ‘When Rasool-Allahsaww passed away, a man from the sons of Dawoodas upon the Jewish Religion, entered Medina, and he saw the markets empty. So, he said to one of the people of Medina, ‘What is your state?’ It was said to him, ‘Rasool-Allahsaww passed away’. The Dawoody said, ‘But, hesaww expired today which is in our Book’.

ثم قال: فأين الناس ؟ فقيل له: في المسجد، فأتى المسجد فإذا أبو بكر وعمر وعثمان وعبد الرحمن عوف و أبو عبيدة بن الجراج والناس قد غص المسجد بهم فقال: أوسعوا حتى أدخل، وأرشدوني إلى الذي خلفه نبيكم،

Then he said, ‘Where are the people?’ It was said to him, ‘In the Masjid’. He came to the Masjid, and there was Abu Bakr, and Umar, and Usman, and Abdul Rahman Awf, and Abu Ubeyda Al-Jarah, and the people, the Masjid was crammed with them. He said, ‘Make room until I can enter, and guide me to the one your Prophetsaww has made a Caliph’.

فأرشدوه إلى أبي بكر فقال له: إنني من ولد داود على دين اليهودية، وقد جئت لا سأل عن أربعة أحرف، فإن خبرت بها أسلمت، فقالوا له: انتظر قيلا، وأقبل أمير المؤمنين علي بن أبي طالب (عليه السلام) من بعض ابواب المسجد. فقالوا له: عليك بالفتي فقام إليه فلما دنا منه قال له: أنت علي بن أبي طالب ؟ فقال له علي (عليه السلام): أنت فلان بن داود ؟ قال: نعم،

They guided him to Abu Bakr, and he said to him, ‘I am from the sons of Dawoodas, upon the Jewish Religion, and I have come to ask about four letters, so if I am informed of these, I shall become a Muslim’. They said to him, ‘Wait for a while’, and Amir Al-Momineen Aliasws Bin Abu Talibasws came from one of the doors of the Masjid. They said to him, ‘Upon you is to be with the young man’. So, he stood up to himasws, and when he went near himasws, said to himasws, ‘Are youasws Ali Bin Abu Talibasws?’ Aliasws said to him: ‘Are you so and so, son of Dawoodas?’ He said, ‘Yes’.

فأخذ على يده وجاء به إلى أبي بكر فقال له اليهودي: إني سألت هؤلاء عن أربعة أحرف فأرشدوني اليك لاسألك قال: اسأل قال: ما أول حرف كلم الله تعالى به نبيكم لما اسري به ورجع من عند ربه ؟ وخبرني عن الملك الذي زحم نبيكم ولم يسلم عليه، وخبرني عن الاربعة الذين كشف عنهم مالك طبقا من النار وكلموا نبيكم، وخبرني عن منبر نبيكم أي موضع هي من الجنة ؟

He grabbed hisasws hand and came with himasws to Abu Bakr and said to himasws, ‘I asked them about four letters, but they guided me to youasws to ask youasws’. Heasws said: ‘Ask’. He said, ‘What is the first letter which Allahazwj the Exalted Spoke to your Prophetsaww when Heazwj Ascended himasws and hesaww returned from the Presence of Hisazwj Lordazwj? And Inform me about the Angel who was sour (cold) to your Prophetsaww and did not greet himsaww? And inform me about the four, those from whom Maalik (Keeper of Hell) uncovered a layer from the Fire and they spoke to your Prophetsaww? And inform me about a Pulpit of your Prophetsaww, which place is it from the Paradise?’

قال علي (عليه السلام): أول ما كلم الله به نبينا (صلى الله عليه وآله) قول الله تعالى: (آمن الرسول بما انزل إليه من ربه) ؟ قال: ليس هذا أردت قال فقول رسول الله (صلى الله عليه وآله): (والمؤمنون كل آمن بالله) قال: ليس هذا أردت قال: اترك الامر مستورا. قال لتخبرني أو لست أنت هو ؟

Aliasws said: ‘The first of what Allahazwj Spoke our Prophetsaww with are the Words of Allahazwj the Exalted: “The Rasool believes in what is Revealed unto him from his Lord”. [2:285]?’ He said, ‘This isn’t what I intended’. Heasws said: ‘The words of Rasool-Allahsaww: (The Rasool said), ‘And (so do) the Momineen. They all believe in Allah [2:285]’. He said, ‘This isn’t what I intended’. Heasws said: ‘Leave the hidden matter’. He said, ‘Either youasws inform me or (maybe) youasws aren’t him?’

قال: أما إذ أبيت فإن رسول الله (صلى الله عليه وآله) لما رجع من عند ربه والحجب ترفع له قبل أن يصير إلى موضع جبرئيل (عليه السلام) ناداه ملك: يا أحمد قال: لبيك قال: إن الله تعالى يقرء عليك السلام ويقول لك: اقرء على السيد الولي فقال الملك: علي بن أبي طالب (عليه السلام). قال اليهودي: صدقت والله إني لاجد ذلك في كتاب أبي

Heasws said: ‘But, when you are refusing, then when Rasool-Allahsaww returned from the Presence of hissaww Lordazwj, and the Veils were Raised for himsaww before hesaww journeyed to the place of Jibraeelas, an Angel called out to himsaww: ‘O Ahmadsaww!’ Hesaww said: ‘Here Isaww am!’ He said, ‘Allahazwj the Exalted Conveys the Greetings unto yousaww and is Saying to yousaww: “Convey (the Greetings) to the chief of the Guardiansasws’. The Angel said: ‘Aliasws Bin Abu Talibasws’. The Jew said, ‘Youasws speak the truth. By Allahazwj, I do find that in the letter of my father’.

فقال علي (عليه السلام): وأما الملك الذي زخم رسول الله (صلى الله عليه وآله) فملك الموت جاء من عند جبار من أهل الدنيا، قد تكلم بكلام عظيم فغضب لله، فزحم رسول الله (صلى الله عليه وآله) ولم يعرفه فقال جبرئيل (عليه السلام): يا ملك الموت هذا رسول الله أحمد حبيب الله (صلى الله عليه وآله)، فرجع إليه فلصق به واعتذر، وقال: يا رسول الله إني أتيت ملكا جبارا قد تكلم بكلام عظيم فغضبت لله ولم أعرفك، فعذره،

Aliasws said: ‘And as for the angel who was sour (cold) to Rasool-Allahazwj, it is the Angel of death. He had come from a tyrant from the people of the world, and had spoken with grievous words and was angry for (the Sake of) Allahazwj, so he was sour to Rasool-Allahsaww and did not recognise himsaww’. Jibraeelas said: ‘O Angel of death! This is a Rasoolsaww of Allahazwj Ahmadsaww, Beloved of Allahazwj’, So he returned to himsaww and adhered with himsaww and offered excuse and said, ‘O Rasool-Allahsaww! I went to a tyrannous king who had spoken with grievous words, so I got angry for (the Sake of) Allahazwj, and did not recognise yousaww’. So, hesaww excused him.

وأما الاربعة الذين كشف عنهم مالك طبقا من النار فإن رسول الله (صلى الله عليه وآله) وآله مر بمالك ولم يضحك قط فقال جبرئيل (عليه السلام) يا مالك هذا نبي الرحمة، فتبسم في وجهه، فقال رسول الله (صلى الله عليه وآله) مره يكشف طبقا من النار فكشف طبقا فإذا قابيل ونمرود وفرعون وهامان فقالوا: يا محمد اسأل ربك أن يردنا إلى دار الدنيا حتى نعمل صالحا، فغضب جبرئيل وقال بريشة من ريش جناحه فرد عليهم طبق النار،

And as for the four, those from whom Maalik uncovered a layer from the Fire, Rasool-Allahsaww passed by an Angel who did not laugh (or smile) at all, so Jibraeelas said: ‘O Maalik! This is the Prophetsaww of Mercy’. He smiled in hissaww face, and Rasool-Allahsaww ordered him to uncover a layer from the Fire. He uncovered a layer and there were Qabeella, and Nimrodla and Pharaohla, and Hamanla. They said, ‘O Muhammadsaww! Ask yoursaww Lordazwj to return us to the house of the world until we act righteously’. Jibraeelas got angered and said (gestured) by a feather from the feathers of hisas wings, and returned upon them the layer of the Fire.

وأما منبر رسول الله فإن مسكن رسول الله (صلى الله عليه وآله) جنة عدن هي جنة خلقها الله تعالى بيده ومعه فيها اثنا عشر وصيا، وفوقه قبة يقال لها الرضوان، وفوق قبة الرضوان منزل يقال لها الوسيلة، وليس في الجنة منزل يشبهه، هو منبر رسول الله (صلى الله عليه وآله).

As for the Pulpit of Rasool-Allahsaww! The dwelling of Rasool-Allahsaww is the Garden of Eden. It is a Garden which Allahazwj Created by Hisazwj Hands, and along with himsaww therein would be twelve successorsasws, and above it is a dome called Al-Rizwaan, and above the dome Al-Rizwaan is a house called Al-Waseela; and there isn’t any house in the Paradise which resembles it. It is the Pulpit of Rasool-Allahsaww’.

قال اليهودي: صدقت والله إنه لفي كتاب أبي داود يتوارثونه واحد بعد واحد حتى صار إلي، وأنا أشهد أن لا إله إلا الله، وأن محمدا رسول الله، وأنه الذي بشربه موسى (عليه السلام) وأشهد أنك عالم هذه الامة ووصي رسول الله (صلى الله عليه وآله).

The Jew said, ‘Youasws speak the truth. By Allahazwj it is so in the letter of my father Dawoodas, one after one inherited it until it came to me, and I testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and hesaww is the one whom Musaas gave the glad tidings of, and I testify that youasws are the most knowledgeable one of this community, and a successorasws of Rasool-Allahsaww’.

قال: فعلمه أمير المؤمنين شرائع الدين.

He (the narrator) said, ‘Then Amir Al-Momineenasws taught him the laws of the Religion’’.¹³

14 - يل، فض: بالاسناد يرفعه إلى أنس بن مالك قال: دخل يهودي في خلافة أبي بكر وقال: اريد خليفة رسول الله (صلى الله عليه وآله) فجاؤوا به إلى أبي بكر فقال له اليهود: أنت خليفة رسول الله (صلى الله عليه وآله) ؟ فقال: نعم أما تنظرني في مقامه ومحرابه ؟ ! فقال له: إن كنت كما تقول يا أبا بكر اريد أن أسألك عن أشياء قال: اسأل عما بدالك وما تريد

By the chain, raising it to Anas Bin Malik who said,

‘A Jew entered (Medina) during the Caliphate of Abu Bakr and said, ‘I want the Caliph of Rasool-Allahsaww’. So, they came with him to Abu Bakr, and the Jew said to him, ‘Are you the Caliph of Rasool-Allahsaww?’ He said, ‘Yes, do you not see me being in hissaww place and hissaww Prayer Niche?’ He said to him, ‘If you were just as you are saying, O Abu Bakr, I want to ask you about certain things’. He said, ‘Ask about whatever comes to you, and what do you want?’

فقال اليهودي: أخبرني عماليس لله، وعما ليس عند الله، وعما لا يعلمه الله فقال عند ذلك أبو بكر: هذه مسائل الزنادقة يا يهودي، فعند ذلك هم المسلمون بقتله، وكان فيمن حضر ابن عباس رضي الله عنه فزعق بالناس وقال: يا أبا بكر امهل في قتله قال له: أما سمعت ما قد تكلم به ؟ فقال ابن عباس: فإن كان جوابه عندكم وإلا فأخر جوه حيث شاء من الارض

The Jew said, ‘Inform me about what isn’t for Allahazwj, and about what isn’t with Allahazwj, and about what Allahazwj does not know’. At that, Abu Bakr said, ‘These are questions of the atheists, O Jew!’ At that, the Muslims thought of killing him, and among the ones present was Ibn Abbas, and he shouted at the people and said, ‘O Abu Bakr! Respite regarding his killing’. He said to him, ‘Did you not hear what he has spoken with?’ Ibn Abbas said, ‘If his answers were with you (then fine), or else throw him out wherever you so desire from the earth’.

قال: فأخرجوه وهو يقول: لعن الله قوما جلسوا في غير مراتبهم يريدون قتل النفس التي قدحرم الله بغير علم.

He said, ‘Then expel him’, and he was saying, ‘May Allahazwj Curse a people who are sitting it other than their ranks intending to kill the soul which Allahazwj has Prohibited, without (them) having any knowledge’.

قال: فخرج وهو يقول: أيها الناس ذهب الاسلام حتى لا يجيبون، اين رسول الله (صلى الله عليه وآله) ؟ وأين خليفة رسول الله ؟ قال: فتبعه ابن عباس وقال له: اذهب إلى عيبة علم النبوة إلى منزل علي ابن أبي طالب (عليه السلام)

He (the narrator) said, ‘He went out and he was saying, ‘O you people! Islam has gone to the extent that they are not answering me. Where is Rasool-Allahsaww? And where is the Caliph of Rasool-Allahsaww?’ Ibn Abbas followed him and said to him, ‘Go to the vault of knowledge the Prophet-hood to the house of Aliasws Bin Abu Talibasws’.

قال فعند ذلك أقبل أبو بكر والمسلمون في طلب اليهودي فلحقوه في بعض الطريق فأخذوه وجاؤوا به إلى أمير المؤمنين علي بن أبي طالب (عليه السلام) فأستأذنوا عليه ثم دخلوا عليه وقد ازدحم الناس، قوم يبكون، وقوم يضحكون.

He (the narrator) said, ‘During that, Abu Bakr and the Muslims came seeking the Jew and they met him in one of the streets, so they seized him and came with him to Amir Al-Momineen Aliasws Bin Abu Talibasws. They sought permission to see himasws, then they entered to be with himasws, and the people had crowded, a group weeping and a group laughing.

قال: فقال أبو بكر: يا أبا الحسن إن هذا اليهودي سألني عن مسألة من مسائل الزنادقة. فقال الامام (عليه السلام): ما تقول يا يهودي ؟ فقال اليهودي: أسأل وتفعل بي مثل ما فعل بي هؤلاء. قال: وأي شئ أرادوا يفعلون بك ؟ قال: أرادوا أن يذهبوا بدمي فقال الامام (عليه السلام): دع هذا واسأل عما شئت. فقال: سؤالي لا يعلمه إلا نبي أو وصي نبي. قال: اسأل عما بدالك.

He (the narrator) said, ‘Abu Bakr said, ‘O Abu Al-Hassanasws! This Jew asked me certain question from the questions of the atheists’. The Imamasws said: ‘What are you saying, O Jew?’ The Jew said, ‘I ask and youasws will deal with me like what they have done with me’. Heasws said: ‘And which thing did they intend to be doing with you?’ He said, ‘They wanted to take away my blood’. The Imamasws said: ‘Leave this one and let him ask about whatever he likes to’. He said, ‘My questions are such, none would know it except a Prophetas or a successoras of a Prophetas’. Heasws said: ‘Ask about whatever comes to you’.

فقال اليهودي: أجبني عما ليس لله، وعما ليس عند الله، وعما لا يعلمه الله. فقال له علي (عليه السلام): على شرط يا أخا اليهود. قال: وما الشرط ؟ قال: تقول معي قولا عدلا مخلصا: لا إله إلا الله، محمد رسول الله. فقال: نعم يا مولاي.

The Jew said, ‘Answer me about what isn’t for Allahazwj, and about what isn’t with Allahazwj, and about what Allahazwj does not know’. Aliasws said to him: ‘Upon a condition, O Jewish brother’. He said, ‘And what is the condition?’ Heasws said: ‘You will be saying along with measws, a just, since word, ‘There is no god except Allahazwj, Muhammadsaww is a Rasoolsaww of Allahazwj’’. He said, ‘Yes, of my master, (how can I not say so)’.

فقال (عليه السلام): يا أخا اليهود أما قولك: ما ليس لله فليس لله صاحبة ولاولد. قال: صدقت يا مولاي. وأما قولك: ما ليس عند الله فليس عند الله الظلم. قال: صدقت يا مولاي. وأما قولك: ما ليس يعلمه الله فإن الله لا يعلم أن له شريكا ولا وزيرا وهو على كل شئ قدير.

Heasws said: ‘O Jew brother! As for your words, ‘What isn’t for Allahazwj’ (it is) a female companion nor a son’. He said, ‘Youasws speak the truth my master’. (Heasws said): ‘And as for your words, ‘What isn’t with Allahazwj’, so there isn’t any injustice with Allahazwj’. He said, ‘Youasws speak the truth, O my master’. (Heasws said): ‘And as for your words, ‘What Allahazwj does not know’, so Allahazwj does not Know that there is any associate for Himazwj, nor any Vizier, and Heazwj is Able upon all things’.

فعند ذلك قال: مد يدك فأنا أشهد أن لا إله إلا الله، وأن محمدا (صلى الله عليه وآله) رسول الله، وأنك خليفته حقا ووصيه ووارث علمه، فجزاك الله عن الاسلام خيرا.

During that, he said, ‘Extend yourasws hand, for I testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are hissaww Caliph truly and hissaww successor, and inheritor of hissaww knowledge. May Allahazwj Recompense youasws goodly on behalf of Islam’.

قال: فضج الناس عند ذلك. فقال أبو بكر: يا كاشف الكربات يا علي أنت فارج الهم.

He (the narrator) said, ‘The people clamoured at that, so Abu Bakr said, ‘O remover of the anguish, O Aliasws, youasws are the reliever of the worries’.

قال: فعند ذلك خرج أبو بكر ورقى المنبر وقال: أقيلوني أقيلوني أقيلوني، لست بخير كم وعلي فيكم. قال: فخرج إليه عمر وقال: أمسك يا أبا بكر عن هذا الكلام فقد ارتضيناك لا نفسنا، ثم أنزله عن المنبر فاخبر بذلك أمير المؤمنين (عليه السلام)

He (the narrator) said, ‘During that, Abu Bakr went out and ascended the Pulpit and said, ‘They fired me! They fired me! You (Muslims) aren’t with goodness while Aliasws is among you all’. Umar came to him and said, ‘Withhold, O Abu Bakr, from this speech, for we are pleased with you for ourselves’. Then he descended him from the Pulpit, and Amir Al-Momineenasws came to know that’’.¹⁴

* (باب 2) * * (آخر في احتجاجه صلوات الله عليه على بعض اليهود بذكر) * * (معجزات النبي (صلى الله عليه وآله))*

CHAPTER 2 – ANOTHER REGARDING HISasws ARGUMENTATION AGAINST THE JEWS BY MENTIONING THE MIRACLES OF THE PROPHETsaww

1 - ج: روي عن موسى بن جعفر (عليهما السلام) عن أبيه، عن آبائه، عن الحسين بن علي (عليه السلام) أن يهوديا من يهود الشام وأحبارهم كان قد قرأ التوراة والانجيل والزبور وصحف الانبياء (عليهم السلام) وعرف دلائلهم جاء إلى مجلس فيه أصحاب رسول الله (صلى الله عليه وآله) وفيهم علي بن أبي طالب (عليه السلام) وابن عباس وأبو معبد الجهني،

It is reported from Musaasws Bin Ja’farasws, from hisasws fatherasws, from hisasws forefathersasws, from Al-Husaynasws Bin Aliasws: ‘A Jew from the Jews of Syria, and their rabbi who had read the Toarh, and the Evangel and the Psalms, and the Parchments of the Prophetsas, and a knower of their evidences, came to a gathering of the companions of Rasool-Allahsaww, and among them was Aliasws Bin Abu Talibasws, and Ibn Abbas, and Abu Ma’bad Al-Jahny.

فقال: يا امة محمد ما تركتم لنبي درجة ولا لمرسل فضيلة إلا نحلتموها نبيكم، فهل تجيبوني عما أسألكم عنه ؟ فكاع القوم عنه. فقال علي بن أبي طالب (عليه السلام): نعم ما أعطى الله عزوجل نبيا درجة ولا مرسلا فضيلة إلا وقد جمعها لمحمد (صلى الله عليه وآله) وزاد محمد (صلى الله عليه وآله) على الانبياء أضعافا مضاعفة.

He said, ‘O community of Muhammadsaww! You have not left any rank of a Prophetas nor a merit of a Mursil except you are releasing it for your Prophetsaww. Can you answer me about what I am asking about?’ The group withheld from him. Aliasws Bin Abu Talibasws said: ‘Yes. Allahazwj Mighty and Majestic has not Given a Prophetas any rank nor any merit to a Mursil except and Heazwj has Gathered it for Muhammadsaww, and Increased Muhammadsaww over the Prophetas by an additional multiple’.

فقال له اليهودي: فهل أنت مجيبني ؟ قال له: نعم، سأذكر لك اليوم من فضائل رسول الله (صلى الله عليه وآله) ما يقر الله به أعين المؤمنين، ويكون فيه أزالة لشك الشاكين في فضائله إنه عليه الصلاة والسلام كان إذا ذكر لنفسه فضيلة قال: ولافخر، وأنا أذكر لك فضائله غير مزر بالانبياء ولا منتقص لهم، ولكن شكر الله عزوجل على ما أعطى محمدا (صلى الله عليه وآله) مثل ما أعطاهم، وما زاده الله وما فضله عليهم

The Jew said to himasws, ‘So, will youasws be answering me?’ Heasws said to him: ‘Yes, Iasws shall mention for you today, certain merits of Rasool-Allahsaww what Allahazwj has Delighted the eyes of the Momineen with it, and Iasws shall mentioned to you hissaww merits, without disturbing the Prophetsas not being deficient of themas. But, Iasws thank Allahazwj Mighty and Majestic upon what Heazwj Gave Muhammadsaww similar to what Heazwj Gave them, and what Allahazwj Increased for himsaww, and what Heazwj Merited himsaww over themas’.

فقال له اليهودي: إني أسألك فأعد له جوابا فقال له على (عليه السلام): هات. قال له اليهودي: هذا آدم (عليه السلام) أسجد الله له ملائكته، فهل فعل بمحمد شيئا من هذا ؟

The Jew said to himasws, ‘I ask youasws, so prepare an answer for it’. Aliasws said to him: ‘Give’. The Jew said to him: ‘This Adamas, Allahazwj Got the Angels to do Sajdah to himas. Did Heazwj Do with Muhammadsaww, anything from this?’

فقال له علي (عليه السلام): لقد كان ذلك، ولئن أسجد الله لآدم ملائكته فإن سجودهم لم يكن سجود طاعة إنم عبدوا آدم من دون الله عزوجل، ولكن اعترفوا (اعترافا خ ل) لآدم بالفضيلة ورحمة من الله له، ومحمد صلى الله عليه وآله اعطي ما هو افضل من هذا، إن الله تعالى صلى عليه في جبروته، والملائكة باجمعها، وتعبد المؤمنين بالصلاة عليه فهذه زيادة له يا يهودي

Aliasws said to him: ‘That was so, and if Allahazwj had Made the Angels to do Sajdah to Adamas, their Sajdahs did not happen to be Sajdahs of obedience, for they would have worshipped Adamas from besides Allahazwj Mighty and Majestic. But, they acknowledged to Adamas with the merit and Mercy from Allahazwj for himas, and Muhammadsaww was Given what is superior than this. Allahazwj the Exalted Sent Salawat upon himsaww in Hisazwj Strength, and the Angels in their entirety, and the Momineen worship with the Salawat upon himsaww. Thus, this is an increase for himsaww, O Jew’.

قال له اليهودي: فإن آدم تاب الله عليه من بعد خطيئته قال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) نزل فيه ما هو اكبر من هذا من غير ذنب أتى، قال الله عز وجل: (ليغفر لك الله ما تقدم من ذنبك وما تأخر) إن محمدا غير مواف القيامة بوزر ولا مطلوب فيها بذنب

The Jew said to himasws, ‘Adamas was such, Allahazwj Turned to himas from after hisas mistake’. Aliasws said to him: ‘It was like that, and Muhammadsaww was such, there descended regarding himsaww what is greater than this, from without himsaww having committed a sin. Allahazwj Mighty and Majestic Said: For Allah to Forgive you what has preceded from your sins and what is delayed, [48:2]. Muhammadsaww will not be coming on the Day of Judgment with any sin, nor will hesaww be sought with any sin during it’.

قال له اليهودي: فإن هذا إدريس (عليه السلام) رفعه الله عز وجل مكانا عليا وأطعمه من تحف الجنة بعد وفاته قال له علي (عليه السلام) لقد كان كذلك، محمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا إن الله جل ثناؤه قال فيه: (ورفعنا لك ذكرك) فكفى بهذا من الله رفعة،

The Jew said to himasws, ‘This Idreesas, Allahazwj Raised himas to a high place and Fed himas from gifts of the Paradise after hisas expiry’. Aliasws said to him: ‘It was like that. Muhammadsaww was Given what is superior than this. Allahazwj, Majestic is Hisazwj Praise Said regarding himsaww: And We Raised your Zikr for you? [94:4], so hesaww suffice with this from Allahazwj as a Raising.

ولئن اطعم إدريس من تحف الجنة بعد وفاته فإن محمدا (صلى الله عليه وآله) اطعم في الدنيا في حياته بينما يتضور جوعا فأتاه جبرئيل بجام من الجنة فيه تحفة، فهلل الجام وهللت التحفة في يده وسبحا وكبرا وحمدا، فناولها أهل بيته ففعل الجام مثل ذلك،

And while Idreesas was fed from the gifts of the Paradise after hisas expiry, Muhammadsaww was Fed in the world during hissaww lifetime when hesaww was starving. Jibraeelas came to himsaww with a vessel from the Paradise wherein was a gift. The vessel extolled and the gift extolled in hissaww hand, and Glorified, and extolled the Greatness, and Praised. Hissaww family took it, and the vessel did similar to that.

فهم أن يناولها بعض أصحابه فتناولها جبرئيل (عليه السلام) فقال له: كلها فإنها تحفة من الجنة أتحفك الله بها، وإنها لا تصلح إلا لنبي أو وصي نبي، فأكل (صلى الله عليه وآله) وأكلنا معه (منه خ ل) وإني لا جد حلاوتها ساعتي هذه.

So, hesaww thought of giving it to one of hissaww companions, but Jibraeelas took it and said to himsaww: ‘Eat it, for it is a gift from the Paradise, Allahazwj has Gifted it to yousaww, and it is neither correct except for a Prophetas or a successoras of a Prophetas’. Hesaww ate and weasws ate along with himsaww, and Iasws still find its sweetness in this moment of mineasws’.

فقال له اليهودي: فهذا نوح (عليه السلام) صبر في ذات الله عزوجل وأعذار قومه إذ كذب.

The Jew said, ‘This Noahas, was patient for the Self of Allahazwj Mighty and Majestic, and excused hisas people when belied’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) صبر في ذات الله وأعذر قومه إذ كذب وشرد وحصب بالحصى وعلاه أبو لهب بسلا شاة، فأوحى الله تبارك وتعالى إلى جابيل ملك الجبال: أن شق الجبال، وانته إلى أمر محمد (صلى الله عليه وآله)،

Aliasws said to him: ‘It was like that, and Muhammadsaww was patient regarding the Self of Allahazwj and excused hissaww people when belied and displaced, and pelted with the stones, and Abu Lahabla threw upon himsaww the intestines of a sheep. Allahazwj Blessed and Exalted Revealed unto Jabeel, Angel of the mountains, that he splits the mountains and ends to the orders of Muhammadsaww.

فاتاه فقال له: إني قد امرت لك بالطاعة، فإن أمرت أن أطبق عليهم الجبال فأهلكتهم بها. قال عليه الصلاة والسلام: إنما بعثت رحمة رب اهد امتي فإنهم لا يعلمون

He came to himsaww and said to himsaww, ‘I have been Commanded with being obedient to yousaww, so if yousaww were to order that I layer the mountains upon them, I can destroy them by it’. Hesaww said: ‘But rather, Isaww have been Sent as a Mercy of the Lordazwj Promised to mysaww community for they do not know’.

ويحك يا يهودي إن نوحا لما شاهد غرق قومه رق عليهم رقة القرابة وأظهر عليهم شفقة، فقال: (رب إن ابني من أهلي) فقال الله تبارك وتعالى اسمه: (إنه ليس من أهلك إنه عمل غير صالح) إراد جل ذكره إن يسليه بذلك، ومحمد (صلى الله عليه وآله) لما علنت من قومه المعاندة شهر عليهم سيف النقمة ولم تدركه فيهم رقة القرابة، ولم ينظر إليهم بعين مقة

Woe be unto you, O Jew! When Noahas witnessed the drowning of hisas people, inclined towards them with the inclination of the relationship and manifested the kindness upon them, so heas said: ‘Lord! Surely, my son is from my family, [11:45]’. Allahazwj, Blessed is Hisazwj Name, Said: “O Noah! He is not from your family; he is (the doer of) other than righteous deeds, [11:46]. Heazwj, Majestic is Hisazwj Mention Wanted to Divert himas by that, and when Muhammadsaww noticed the enmity from hissaww people, brandished the sword of nemesis, and hesaww had no kindness of the relationship regarding them, and did not look at them with the eye of love.

قال له اليهودي فإن نوحا دعا ربه فهطلت له السماء بماء منهمر

The Jew said to himasws, ‘Noahas supplicated to hisas Lordazwj, and Heazwj Opened up the sky with torrential water’.

قال له (عليه السلام) لقد كان كذلك وكانت دعوته دعوة غضب ومحمد (صلى الله عليه وآله) هطلت له السماء بماء منهمر رحمة، إنه (عليه السلام) لما هاجر إلى المدينة أتاه اهلها في يوم جمعة، فقالوا له: يا رسول الله (صلى الله عليه وآله) احتبس القطر، واصفر العود، وتهافت الورق، فرفع يده المباركة حتى رئي بياض إبطيه، وما ترى في السماء سحابة، فمابرح حتى سقاهم الله، حتى أن الشاب المعجب بشبابه لتهمه نفسه في الرجوع إلى منزله فما يقدر من شدة السيل، فدام اسبوعا،

Heasws said: ‘It was like that, and hisas supplication was a supplication of wrath, and Muhammadsaww, the sky opened up for himsaww with torrential water of Mercy. When hesaww emigrated to Medina, hissaww family came to himsaww during the day of Friday and they said to himsaww, ‘O Rasool-Allahsaww! The drops are withheld, and the wood is turning yellow, and the leaves are falling’. So, hesaww raised hissaww Blessed hand(s) until the whiteness of his armpits were seen, and no cloud was seen in the sky, but it continued (to rain) until Allahazwj Quenched them, until the youth admiring his youth thinking of himself regarding the return to his house, but he was not able due to the severity of the flood. It remained for a week.

فأتوه في الجمعة الثانية فقالوا: يارسول الله لقد تهدمت الجدر، واحتبس الركب والسفر، فضحك عليه الصلاة والسلام وقال: هذه سرعة ملالة ابن آدم

They came to him during the second Friday and they said, ‘O Rasool-Allahsaww! The walls are demolished, and the riding and the travelling is withheld’. Hesaww smiled and said: ‘This is the hastiness of the nations of the sons of Adamas’.

ثم قال: اللهم حوالينا ولا علينا اللهم في اصول الشيح ومراتع البقع) فرئي حوالي المدينة المطر يقطر قطرا، وما يقع في المدينة قطرة لكرامته على الله عزوجل

Then hesaww said: ‘O Allahazwj! Around us and not upon us. O Allahazwj! In the roots of the plants and patches of spots’. So, the outskirts of Medina there was rain, drops by drops, and no drop fell in Medina due to hissaww prestige unto Allahazwj Mighty and Majestic’.

قال له اليهودي: فإن هذا هود (عليه السلام) قد انتصر الله له من أعدئه بالريح، فهل فعل بمحمد (صلى الله عليه وآله) شيئا من هذا ؟

The Jew said to himasws, ‘This Hudas, Allahazwj had Helped himas with the wind against hisas enemies, did Heazwj Do anything for Muhammadsaww anything from this?’

قال (عليه السلام) لقد كان كذلك محمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا إن الله عزوجل ذكره قدانتصر له من أعدائه بالريح يوم الخندق إذ أرسل عليهم ريحا تذر والحصى، وجنودا لم يروها فزاد الله تبارك وتعالى محمدا صلى الله عليه وآله على هود بثمانية آلاف ملك وفضله على هود بأن ريح عاد ريح سخط، وريح محمد (صلى الله عليه وآله) ريح رحمة، قال الله تبارك وتعالى: (يا إيها الذين آمنوا اذكروا نعمة الله عليكم إذ جاء تكم جنود فأرسلنا عليهم ريحا وجنودا لم تروها)

Heasws said: ‘It was like that. Muhammadsaww was Given what is superior than this. Allahazwj, Mighty and Majestic is Hisazwj Mention, has Helped himsaww against hissaww enemies with the wind on the day of (battle of) Khandaq, when Heazwj Sent a wind upon them with sand and gravel, and the army did not see it. Allahazwj Blessed and Exalted Increased for Muhammadsaww over Hudas by eighty thousand Angels, and Merited himsaww over Hudas that the wind of Aad was a wind of Wrath, and wind of Muhammadsaww was a wind of Mercy. Allahazwj Blessed and Exalted Said: O you those who believe! Recall the Favour of Allah upon you when the armies came towards you, so We Sent a wind against them and armies you could not see, [33:9]’.

قال له اليهودي: فإن هذا صالح إخرج الله له ناقة جعلها لقومه عبرة

The Jew said to himasws, ‘This Salihas, Allahazwj Brought out a she-camel for himas, Making it a lesson for hisas people’.

قال علي (عليه السلام) لقد كان كذلك، ومحمد عليه وآله السلام اعطي ما هو أفضل من ذلك إن ناقة صالح لم تكلم صالحا ولم تناطقه ولم تشهد له بالنبوة ومحمد (صلى الله عليه وآله) بينما نحن معه في بعض غزواته إذا هو ببعير قددنا ثم رغا فأنطقه الله عزوجل فقال: يارسول الله إن فلانا استعملني حتى كبرت ويريد نحري، فأنا أستعيذ بك منه،

Aliasws said: ‘It was like that, and Muhammadsaww was Given what is superior than that. The she-camel of Salihas did not speak to Salihas and was not Made to speak and did not testify with the Prophet-hood for himas, and Muhammadsaww, while we were with himsaww in one of hissaww military expeditions, hesaww was with a camel we were ushering. Then it shrieked and Allahazwj Mighty and Majestic Made it speak: ‘O Rasool-Allahsaww! So and so utilised me until I became old and he intends to slaughter me, therefore I seek Refuge with yousaww from him’.

فأرسل رسول الله (صلى الله عليه وآله) إلى صاحبه فاستوهبه منه فوهبه له وخلاه، ولقد كنا معه فإذا نحن بأعرابي معه ناقة له يسوقها وقد استسلم للقطع لما زور عليه من الشهود، فنطقت له الناقة فقالت: يا رسول الله إن فلانا مني برئ، وإن الشهود يشهدون عليه بالزور، وإن سارقي فلان اليهودي.

Rasool-Allahsaww sent for its owner. Hesaww sought it from him, and he gifted it to himsaww and set it free, and it was with himsaww when we were with a Bedouin who had a she-camel for him, ushering it, and he had submitted for the cutting when the witnessed bore false testimony against him. The she-camel spoke to himsaww and said, ‘O Rasool-Allahsaww! So and so is disavowed from me, and that the witnesses testified against him with the falsehood, and it was so and so the Jew had stolen me’’.

قال له اليهودي: فإن هذا إبراهيم قد تيقظ بالاعتبار على معرفة الله تعالى، وأحاطت دلالته بعلم الايمان به

The Jew said to himasws, ‘This Ibrahimas had awoken (the people) with the consideration upon recognition of Allahazwj the Exalted, and Hisazwj Evidence had encompassed with knowledge of the belief in Himazwj’.

قال له علي (عليه السلام) لقد كان كذلك، واعطي محمد (صلى الله عليه وآله) افضل من ذلك قد تيقظ بالاعتبار على معرفة الله تعالى وأحاطت دلالته (دلائله خ ل) بعلم الايمان به، وتيقظ إبراهيم وهو ابن خمسة عشرة سنة، ومحمد (صلى الله عليه وآله) كان ابن سبع سنين قدم تجار من النصارى فنزلوا بتجرتهم بين الصفا والمروة، فنظر إليه بعضهم فعرفه بصفته ونعته وخبر مبعثه وآياته (صلى الله عليه وآله).

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given superior than that. Hesaww had awoken (the people) with the consideration upon the recognition of Allahazwj the Exalted and Hisazwj Evidence had encompassed with knowledge and the belief in Himazwj, and Ibrahimas had awoken (the people) while heas was a boy of fifteen years, and Muhammadsaww was a boy of seven years. Traders from the Christians came and they descended with their merchandise between Al-Safa and Al-Marwa. One of them looked at himsaww and recognised himsaww by hissaww description and hissaww attributes, and the news of himsaww being Sent, and hissaww Signs.

فقالوا له: يا غلام ما اسمك ؟ قال: محمد قالوا: ما اسم أبيك ؟ قال: عبد الله قالوا ما اسم هذه ؟ - وأشاروا بأيديهم إلى الارض - قال: الارض. قالوا: فما اسم هذه ؟ - وأشاروا بأيديهم إلى السماء - قال: السماء قالوا: فمن ربهما ؟ قال: الله، ثم انتهرهم وقال: أتشككونني في الله عزوجل ؟

They said to himsaww, ‘O boy! What is yoursaww name?’ Hesaww said: ‘Muhammadsaww’. They said, ‘What is the name of yoursaww fatheras?’ Hesaww said: ‘Abdullahasws’. They said, ‘And what is the name of this’ – and they gestured towards the ground. Hesaww said: ‘The earth’. They said, ‘What is the name of this? – and they gestured with their hands towards the sky. Hesaww said: ‘The sky’. They said, ‘So, who is their Lordazwj?’ Hesaww said: ‘Allahazwj’. Then hesaww rebuked them and said: ‘Are you all doubting mesaww regarding Allahazwj Mighty and Majestic?’

ويحك يا يهودي لقد تيقظ بالاعتبار على معرفة الله عزوجل مع كفر قومه إذ هو بينهم يستقسمون بالا زلام ويعبدون الاوثان، وهو يقول: لا إله إلا الله.

Woe be unto you, O Jew! Hesaww had awaken (the people) with the consideration upon the recognition of Allahazwj Mighty and Majestic with the Kufr of hissaww people when hesaww was between them. They were dividing with the arrows and worshipping the idols, while hesaww was saying: ‘There is no god except Allahazwj’’.

قال اليهودي: فإن إبراهيم (عليه السلام) حجب عن نمرود بحجب ثلاثة

The Jew said, ‘Ibrahimas was veiled from Nimrodla by three veils’.

فقال علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) حجب عمن أراد قتله بحجب خمس، فثلاثة بثلاثة واثنان فضل، قال الله عزوجل وهو يصف أمر محمد (صلى الله عليه وآله) فقال: (وجعلنا من بين أيديهم سدا) فهذا الحجاب الاول (ومن خلفهم سدا) فهذا الحجاب الثاني (فإغشيناهم فهم لا يبصرون) فهذا الحجاب الثالث،

Aliasws said: ‘It was like that, and Muhammadsaww was veiled from the ones who intended to kill himsaww by five veils, so it was three with the three and two extra. Allahazwj Mighty and Majestic said and Heazwj was Describing the matter of Muhammadsaww, so Heazwj said: ‘And We Made a barrier to be from their front [36:9] - so this is the first veil, and a barrier from their back, - and this was the second veil, and We Covered them, so they are not seeing [36:9] – so this was the third veil.

ثم قال: (وإذا قرأت القرآن جعلنا بينك وبين الذين لا يؤمنون بالآخرة حجابا مستورا) فهذا الحجاب الرابع، ثم قال: (فهى إلى الا ذقان فهم مقمحون) فهذه حجب خمسة

Then Heazwj Said: And whenever you recite the Quran, We Make a hidden veil to be between you and those who are no believing in the Hereafter [17:45] – so this is the fourth veil. Then Heazwj Said: so these are up to their chins, so their heads are raised [36:8] – and this is the fifth veil’’.

قال له اليهودي: فإن إبراهيم (عليه السلام) قد بهت الذي كفر ببرهان نبوته

The Jew said to himasws, ‘Ibrahimas had astounded those who disbelieved with proofs of hisas Prophet-hood’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) أتاه مكذب بالبعث بعد الموت وهو ابي بن خلف الجمحي معه غظم نخرففر كه ثم قال: يا محمد (من يحيي العظام وهى رميم) فأنطق الله محمدا (صلى الله عليه وآله) بمحكم آياته وبهته ببرهان نبوته، فقال: (يحييها الذي أنشأها أول مرة وهو بكل خلق عليم) فانصرف مبهوتا

Aliasws said to him: ‘It was like that, and Muhammadsaww, the belier of the Resurrection after the death came to himsaww, and he was Abayy Bin Khalaf Al-Jamhy, with him was a decayed bone, and he crushed it, then said, ‘O Muhammadsaww! ‘Who will revive the bones and these have rotted away?’ [36:78]. So Muhammadsaww Made Allahazwj Speak with the Decisive of Hisazwj book and astounded him with the proofs of hissaww Prophet-hood, and hesaww said: ‘‘He Who Revived these the first time, and He is Knowing with all creation [36:79]’. So he left dumbfounded’.

قال له اليهودي: فان هذا إبراهيم جذ أصنام قومه غضبا لله عزوجل.

The Jew said to himasws, ‘This Ibrahimas broke the idols of hisas people out of anger for the Sake of Allahazwj Mighty and Majestic’.

قال له علي (عليه السلام) لقد كان كذلك ومحمد (صلى الله عليه وآله) قد نكس عن الكعبة ثلاث مائة و ستين صنما، ونفاها من جزيرة العرب، وأذل من عبدها بالسيف

Aliasws said to him: ‘It was like that, and Muhammadsaww had broken three hundred and sixty idols from the Kabah, and negated these from the Arabian peninsula, and humiliated the ones who worshipped these by the sword’.

قال له اليهودي: فان هذا إبراهيم (عليه السلام) قدأ ضجع ولده وتله للجبين

The Jew said to himasws, ‘This Ibrahimas, had rested hisas sonas and laid himas down to the forehead’.

فقال له على (عليهم السلام) لقد كان كذلك ولقد اعطي إبراهيم (عليه السلام) بعد الاضجاع (الاضطجاع خ ل) الفداء ومحمد (صلى الله عليه وآله) اصيب بأفجع منه فجيعة إنه وقف عليه وآله الصلاة والسلام على عمه حمزة أسد الله، وأسد رسوله، وناصر دينه، وقد فرق بين روحه وجسدة،

Aliasws said to him: ‘It was like that, and Ibrahimas was Given a ransom (of a ram) after laying down (Ibrahimas), and Muhammadsaww with worse than it from a disaster, and paused upon it upon hissaww uncle Hamzaasws Lion of Allahazwj, and Lion of Hisazwj Rasoolsaww, and helper of hissaww Religion, and had separated between hisas soul and body.

فلم يبين عليه حرقة، ولم يفض عليه عبرة، ولم ينظر إلى موضعه من قلبه وقلوب أهل بيته ليرضي الله عزوجل بصبره ويستسلم لامره في جميع الفعال، وقال (صلى الله عليه وآله): لولا أن تحزن صفية لتركته حتى يحشر من بطون السباع وحواصل الطير، ولولا أن يكون سنة بعدي لفعلت ذلك.

So hesaww did not manifest any movement upon himas, and did not devote a lesson upon himas, and did not look at hisas place from hisas heart and the hearts of hisas family in order to please Allahazwj Mighty and Majestic by hissaww patience and hissaww submission to Hisazwj Commands in the entirety of hissaww deeds, and said: ‘Had it not been for the sadness of all sadness, Isaww would have left himas until heas is Resurrected from the bellies of the wild animals and the beaks of the birds, and had it not been for the fact that it would become a Sunnah after mesaww, Isaww would have done that’’.

قال له اليهودي: فإن أبراهيم (عليه السلام) قد أسلمه قومه إلى الحريق فصبر فجعل الله عزوجل النار عليه بردا وسلاما فهل فعل بمحمد شيئا من ذلك؟

The Jew said to himasws, ‘Ibrahimas, hisas people had submitted himas to be burnt, and heas was patient, so Allahazwj Mighty and Majestic Made the fire to be cool and safe unto himas. Has anything from that been done for Muhammadsaww?’

قال له علي (عليه السلام): لقد كان كذلك ومحمد (صلى الله عليه وآله) لما نزل بخيبر سمته الخيبرية فستر الله السم في جوفه بردا وسلاما إلى منتهى أجله، فالسم يحرق إذا استقر في الجوف، كما أن النار تحرق، فهذا من قدرته لا تنكره.

Aliasws said to him: ‘It was like that, and when Muhammadsaww encamped at Khyber a woman of Khyber poisoned himsaww, but Allahazwj Veiled the poison in hissaww inside as cool and safe until hesaww ended hissaww term. The poison was incinerated when it settled in hissaww inside, just as the first burns, so this is from Hisazwj Power and you cannot deny it’.

قال له اليهودي: فإن هذا يعقوب (عليه السلام) أعظم في الخير نصيبه، إذ جعل الاسباط من سلالة صلبه، ومريم ابنة عمران من بناته

The Jew said to him: ‘This Yaqoubas, hisas share regarding the good is great, when the tribes were made to be from the descent of hisas lineage, and Maryamas daughter of Imranas is from hisas daughters’.

قال له علي (عليه السلام) لقد كان كذلك، و محمد (صلى الله عليه وآله) أعظم في الخير نصيبا منه إذ جعل فاطمة (عليها السلام) سيدة نساء العالمين من بناته والحسن والحسين من حفدته.

Aliasws said to him: ‘It was like that, and Muhammadsaww is of a greater share of the good than himas, when (Syeda) Fatimaasws has been made to be the Chieftess of the women of the worlds, is from hissaww daughters, and Al-Hassanasws and Al-Husaynasws are from hissaww grandsons’.

قال له اليهودي: فإن يعقوب (عليه السلام) قد صبر على فراق ولده حتى كاد يحرض من الحزن

The Jew said to himasws, ‘Yaqoubas was patient upon the separation from hisas sonas to the extent that he was almost broken down (blinded) from the grief’.

قال علي (عليه السلام) لقد كان كذلك وكان حزن يعقوب حزنا بعده تلاق ومحمد (صلى الله عليه وآله) قبض ولده إبراهيم قرة عينه في حياة منه، وخصه بالاختبار ليعظم له الادخار،

Aliasws said: ‘It was like that, and the grief of Yaqoubas was grief after which was a termination, and Muhammadsaww, hissaww sonas Ibrahimas, the delight of hissaww eyes, passed away from himsaww during hissaww lifetime, and Heazwj Particularised himsaww with the Trial in order to Magnify the Rewards for himsaww.

فقال (صلى الله عليه وآله): تحزن النفس، ويجزع القلب، وإنا عليك يا إبراهيم لمحزونون ولا نقول ما يسخط الرب في كل ذلك يؤثر الرضا عن الله عز ذكره والاستسلام له في جميع الفعال.

Hesaww said: ‘The soul grieves, and the heart is alarmed, and Isaww am grieving upon youas O Ibrahimas and am not saying (anything) what would Anger the Lordazwj’. In all that, hesaww preferred the Pleasure of Allahazwj, Mighty is Hisazwj Mention, and the submission to Himazwj in the entirety of the deeds’.

فقال اليهودي: فإن هذا يوسف (عليه السلام) قاسى مرارة الفرقة، وحبس في السجن توقيا للمعصية، فالقي في الجب وحيدا.

The Jew said, ‘This Yusufas, suffered the bitterness of the separation, and was withheld in the prison to be prevented from the sin, and heas was thrown in the well alone’.

قال له علي (عليه السلام): لقد كان كذلك، محمد (صلى الله عليه وآله) قاسى مرارة الغربة وفارق الاهل والا ولاد والمال مهاجرا من حرم الله تعالى وأمنه فلما رأى الله عزوجل كأبته واستشعاره الحزن أراه تبارك وتعالى اسمه رؤيا توازي رؤيا يوسف (عليه السلام) في تأويلها، وأبان للعالمين صدق تحقيقها، فقال: (لقد صدق الله رسوله الرؤيا بالحق لتدخلن المسجد الحرام إن شاء الله آمنين محلقين رؤوسكم و مقصرين لا تخافون)

Aliasws said: ‘It was like that. Muhammadsaww suffered the bitterness of the estrangement and separation of the family and the children, and the wealth, emigrating from the Sanctuary of Allahazwj and Hisazwj Security. When Allahazwj Mighty and Majestic Saw hissaww bad state and Sensed the grief, the Blessed and Exalted is Hisazwj Name Showed himsaww a dream parallel to the dream of Yusufas in its explanation, and Manifested to the world the truthfulness of its reality. Allah has Validated the dream of His Rasool with the Truth - You will be entering the Sacred Masjid in safety if Allah so Desires, your heads being shaven and (others) with hair-cut, not fearing. [48:27].

ولئن كان يوسف (عليه السلام) حبس في السجن فلقد حبس رسول الله (صلى الله عليه وآله) نفسه في الشعب ثلاثة سنين، وقطع منه أقار به وذووا الرحم، و ألجؤوه إلى أضيق المضيق، فلقد كادهم الله عز ذكره له كيدا مستبينا، إذ بعث أضعف خلقه فأكل عهدهم الذي كتبوه بينهم في قطيعة رحمه،

And Yusufas was withheld in the prison, so Rasool-Allahsaww had imprisoned himselfsaww in the gorge (ravine of Abu Talibasws) for three years, and the ones who had accepted himsaww were cut off from it and so were the ones with the relationship, and they starved himsaww to the most straitened of the straightness. Allahazwj, Mighty is Hisazwj Mention, Planned against them with a clear plan when Heazwj Sent the weakest of Hisazwj creatures and it ate their agreement which they had written between them regarding cutting himsaww off.

ولئن كان يوسف (عليه السلام) القي في الجب فلقد حبس محمد (صلى الله عليه وآله) نفسه مخافة عدوه في الغار حتى قال لصاحبه: (لا تحزن إن الله معنا) ومدحه الله بذلك في كتابه.

And Yusufas what thrown in the well, so Muhammadsaww had withheld himself fearing hissaww enemies in the cave until hesaww said to hissaww companion: ‘Do not grieve, surely Allah is with us!’ [9:40], and Allahazwj Praised himsaww with that in Hisazwj Book.

فقال له اليهودي: فهذا موسى بن عمران (عليه السلام) آتاه الله التوراة التي فيها حكم

The Jew said to him, ‘This Musaas Bin Imranas, Allahazwj Gave himas the Torah in which are (Hisazwj) Judgments’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل منه، أعطى محمدا (صلى الله عليه وآله) سورة البقرة والمائدة بالانجيل، وطواسين وطه ونصف المفصل و الحواميم بالتوراة، وأعطى نصف المفصل والتسابيح بالزبور،

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than it. Muhammadsaww was Given Surah Al-Baqara, and Al-Ma’ida with the Evangel, and ‘Tawaseem’ (Suras Shoara and Qasas), and Taha, and half of ‘Al-Mufassal’ (Sura Qaf), and ‘Al-Hawameem’ (Surah Al-Momin) with the Torah, and was Given half of ‘Al-Mufassal’ (Surah Qaf), and ‘Al-Tasabeeh’ (The Surahs in which ‘Tasbeeh’ is Revealed) with the Psalms.

وأعطى سورة بني إسرائيل وبراءة بصحف إبراهيم (عليه السلام) وصحف موسى (عليه السلام)، وزاد الله عز ذكره محمدا (صلى الله عليه وآله) السبع الطوال، وفاتحة الكتاب وهي السبع المثاني والقرآن العظيم وأعطى الكتاب والحكمة.

And hesaww was Given Surah Bani Israel and Bara’a (Surah Tawba) with the Parchment of Ibrahimas and Parchment of Musaas. And Allahazwj, Mighty is Hisazwj Mention, Increased for Muhammadsaww, the seven long ones (Surahs Al-Baqara, and Aal-e-Imran, and Al-Nisaa, Al-Ma’ida, and Al-Anaam, Al-A’raaf, and Al-Yunusas), and the Opening of the Book, and it is the seven from Al-Masaany and the Magnificent Quran [15:87], and was Given the Book and the Wisdom’.

قال له اليهودي: فإن موسى (عليه السلام) ناجاه الله عزوجل على طورسيناء.

The Jew said to himasws, ‘Musaas, Allahazwj Mighty and Majestic Whispered to him upon the (mount) Toor of Sinai’.

قال له علي (عليه السلام): لقد كان كذلك، ولقد أوحى الله عزوجل إلى محمد (صلى الله عليه وآله) عند سدرة المنتهى، فمقامه في السماء محمود، وعند منتهى العرش مذكور.

Aliasws said to him: ‘It was like that, and Allahazwj Mighty and Majestic had Revealed unto Muhammadsaww at ‘Al-Sidrat Al-Muntaha’ (The Lote tree). Thus, hissaww place in the sky is praised, and at the end-point of the Throne hesaww is mentioned’.

قال له اليهودي فلقد ألقى الله على موسى (عليه السلام) محبة منه.

The Jew said to himasws, ‘Allahazwj Cast upon Musaas, Love from Himazwj).

قال له علي (عليه السلام) لقد كان كذلك، ولقد أعطى الله محمدا (صلى الله عليه وآله) ما هو أفضل منه، لقد ألقى الله عزوجل عليه محبة منه، فمن هذا الذي يشركه في هذا الاسم إذتم من الله عزوجل به الشهادة فلاتتم الشهادة إلا أن يقال: أشهد أن لا إله إلا الله، وأشهد أن محمدا رسول الله، ينادى به على المنابر، فلا يرفع صوت بذكر الله عزوجل إلا رفع بذكر محمد (صلى الله عليه وآله) معه.

Aliasws said to him: ‘It was like that, and Allahazwj Gave Muhammadsaww what is superior than it. Allahazwj Mighty and Majestic had Cast Love unto himsaww from Himazwj. So, it is from this which Heazwj Associated himsaww in this name as an Honour from Allahazwj Mighty and Majestic with the testimony, therefore the testimony is not complete except if it is said, ‘I testify that there is no god except Allahazwj’, and ‘I testify that Muhammadsaww is a Rasoolsaww of Allahazwj’, called out with from the pulpits. Thus, the voice is not raised with the Mention of Allahazwj Mighty and Majestic unless the mention of Muhammadsaww is raised (as well) along with it’.

قال له اليهودي: لقد أوحى الله إلى ام موسى لفضل منزلة موسى (عليه السلام) عند الله عزوجل.

The Jew said to himasws, ‘Allahazwj had Revealed unto the motheras Musaas of the merit of the status of Musaas in the Presence of Allahazwj’.

قال علي (عليه السلام): لقد كان كذلك، ولقد لطف الله جل ثناؤه لام محمد (صلى الله عليه وآله) بأن أوصل إليها اسمه حتى قالت: إشهد والعالمون أن محمدا (صلى الله عليه وآله) منتظر، وشهد الملائكة على الانبياء أنهم أثبتوه في الاسفار، وبلطف من الله عزوجل ساقه إليها ووصل إليها اسمه لفضل منزلته عنده حتى رأت في المنام أنه قيل لها: إنما في بطنك سيد فإذا ولدته فسميه محمدا (صلى الله عليه وآله)، فاشتق الله له اسما من أسمائه، فالله محمود وهذا محمد (صلى الله عليه وآله)

Aliasws said: ‘It was like that, and Allahazwj, Majestic is Hisazwj Praise was Gentle to the motheras of Muhammadsaww by Sending hissaww name to heras until sheas said: ‘Ias and the worlds testify that Muhammadsaww is awaited’ And the Angles testify upon the Prophetsas that theyas had affirmed himsaww in the previous Books, and it was Gentleness from Allahazwj Mighty and Majestic to Send himsaww to heras, and hissaww name arrived to heras due to the merit of hissaww status in Hisazwj Presence, to the extent that sheas saw in the dream that it is said to heras: ‘But rather, youas are to be blessed with a Chief, so when youas are Blessed with himsaww, name himsaww as ‘Muhammad’. Thus, Allahazwj Derived a name for himsaww from Hisazwj Own Name, for Allahazwj is ‘Mahmoud’ (the most Praised One), and this is ‘Muhammad’ (Praised one)’.

قال له اليهودي: فإن هذا موسى بن عمران قد أرسله إلى فرعون وأراه الآية الكبرى.

The Jew said to himasws, ‘This Musaas Bin Imranas, Heazwj had Sent himas to Pharaohla and Shown him the great Signs’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) أرسله إلى فراعنة شتى، مثل أبي جهل بن هشام، وعتبة بن ربيعة، وشيبة، وأبي البختري، والنضر بن الحارث وابي بن خلف، ومنبه وبنيه ابني الحجاج، وإلى الخمسة المستهزئين: الوليدبن المغيرة المخزومي، والعاص بن وائل السهمي، والا سودبن عبد يغوث الزهري، و الاسود بن المطلب، والحارث بن الطلاطلة فأراهم الآيات في الآفاق وفي أنفسهم حتى تبين لهم أنه الحق

Aliasws said to him: ‘It was like that, and Muhammadsaww, Heazwj Sent himsaww to various Pharaohs, like Abu Jahl Bin Hisham, and Utba Bin Rabi’e, and Shayba, and Abu Al-Bakhtary, and Al-Nazar Bin Al-Haris, and Abayy Bin Khalaf, and Manbah and Baneeh two sons of Al-Hajaj, and to five mocking ones – Al-Waleed Bin Al-Mugheira Al-Makhzoumy, and Al-Aas Bin Al-Wa’il Al-Sahmy, and Al-Aswad Bin Abd Yagous Al-Zuhry, and Al-Aswad Bin Al-Matlab, and Al-Haris Bin Al-Talatala. Heazwj Showed them the Signs in the horizons, and in their own selves until it was clear to them that it is the Truth’.

قال له اليهودي: لقد انتقهم الله لموسى (عليه السلام) من فرعون.

The Jew said to himasws, ‘Allahazwj had Selected them for Musaas from Pharaohla’.

قال له علي (عليه السلام): لقد كان كذلك، ولقد انتقم الله جل اسمه لمحمد (صلى الله عليه وآله) من الفراعنة، فأما المستهزؤون فقد قال الله تعالى: (إنا كفيناك المستهزئين) فقتل الله كل واحد منهم بغير قتلة صاحبه في يوم واحد،

Aliasws said to him: ‘It was like that, and Allahazwj, Majestic is Hisazwj Name, had Selected for Muhammadsaww, from the Pharaohs. As for the mocking ones, Allahazwj the Exalted Said: We will Suffice you against the scoffers [15:95]. Allahazwj Killed each one of them with other than the killing of his companion in one day.

فإما الوليد المغيرة فمر بنبل لرجل من خزاعة قد راشه ووضعه في الطريق فأصابه شظية منه فانقطع أكحله حتى أدماه فمات وهو يقول: قتلني رب محمد - (صلى الله عليه وآله)

As for Al-Waleed Bin Al-Mugheira, so he passed proudly by a man from the Clan of Khaza’at on the road, and he was hit by him with a fragment from the middle of the armour until he bled. So he died, and he was saying, ‘It was the Lordazwj of Muhammadsaww Who killed me!’

وأما العاص بن وائل فإنه خرج في حاجة له إلى موضع فتدهده تحته حجر فسقط فتقطع قطعة قطعة فمات وهو يقول: قتلني رب محمد - (صلى الله عليه وآله) -.

And as for Al-Aas Al-Wa’ily Bin Wa’il Al Sahmy, so he went out for a need of his to a mountain. He was crushed under a rock, and he was cut down into pieces and pieces. So, he died, and he was saying: ‘It was the Lordazwj of Muhammadsaww who killed me!’

وأما الاسود بن عبديغوث فإنه خرج يستقبل ابنه زمعة فاستظل بشجرة فأتاه جبرئيل (عليه السلام) فأخذ رأسه فنطح به الشجرة، فقال لغلامه: امنع عني هذا فقال: ما أرى أحدا يصنع بك شيئا إلا نفسك فقتله وهو يقول: قتلني رب محمد

And as for Al-Sawad Bin Abd Yagous, so he was received by his son Zam’at, and with him was a young boy of his, and he took to a shade of a tree under a mountain. Jibraeelas came to him, seized his head and butted it against the tree. He said to his boy, ‘Prevent this from me!’ So, he said, ‘I have not seen anyone do anything with you, except that it was yourself’. So, he was killed, and he was saying, ‘It was the Lordazwj of Muhammadsaww Who killed me’.

وأما الا سودبن المطلب فإن النبي (صلى الله عليه وآله) دعا عليه أن يعمي الله بصره وأن يثكله ولده فلما كان في ذلك اليوم خرج حتى صار إلى موضع فأتاه جبرئيل بورقة خضراء فضرب بها وجهه فعمي وبقى حتى أثكله الله عزوجل ولده.

And as for Al-Aswad Bin al Matlab, the Prophetsaww supplicated against him that Allahazwj should Blind his vision, and he should be bereft of his son. When it was during that day, he went out until he came to a place, and Jibraeelas came to him with a green leaf and struck his face with it, and he was blinded, and he remained (alive) until Allahazwj Mighty and Majestic Made him to be bereft of his son.

وأما الحارث بن الطلاطلة فإنه خرج من بينه في السموم فتحول حبشيا فرجع إلى أهله فقال: أنا الحارث فغضبوا عليه فقتلوه وهو يقول: قتلني رب محمد - (صلى الله عليه وآله) -.

And as for Al-Haaris Bin Al-Talatala, so he went out from his house during the season (of Hajj), so he changed into (to look like) an Ethiopian. He returned back to his family and said, ‘I am Haaris!’ So, they were angered against him and killed him, and he was saying, ‘It was the Lordazwj of Muhammadsaww Who killed me’.

وروي أن الاسود بن الحارث أكل حوتا مالحا فأصابه العطش فلم يزل يشرب الماء حتى انشق بطنه فمات وهو يقول: قتلني رب محمد

(And it is reported) And as for Al-Aswad Bin Al-Matlab, so he ate a salty fish and was overcome with thirst. He did not stop drinking the water until his belly burst, so he died, and he was saying, ‘It was the Lordazwj of Muhammadsaww Who killed me’.

كل ذلك في ساعة واحدة، وذلك أنهم كانوا بين يدي رسول الله (صلى الله عليه وآله) فقالواله: يا محمد ننتظر بك إلى الظهر فإن رجعت عن قولك وإلا قتلناك،

And all that was at one time, and that was when they were in front of Rasool-Allahsaww, so they said to himsaww, ‘O Muhammadsaww! We will respite yousaww until midday, so if yousaww were to retract from yoursaww words, fine, otherwise we will kill yousaww’.

فدخل النبي (صلى الله عليه وآله) في منزله فأغلق عليه بابه مغتما لقولهم فأتاه جبرئيل (عليه السلام) عن الله ساعته فقال له: يا محمد السلام يقرء عليك السلام وهو يقول: (اصدع بما تؤمر وأعرض عن المشركين) يعني أظهر أمرك لاهل مكة و ادعهم إلى الا يمان

The Prophetsaww entered hissaww house, and locked hissaww door against them, saddened by their words, and Jibraeelas came up to himsaww in that moment and said to himsaww: ‘O Muhammadsaww! Allahazwj Conveys Hisazwj Greetings to yousaww, and Heazwj is Saying: So proclaim what you are Commanded with and turn away from the polytheists [15:94] - Meaning manifest yoursaww matter to the people of Makkah and Invite them to the Emaan.

قال: يا جبرئيل كيف أصنع بالمستهزئين وما أوعدوني ؟ قال له: (إنا كفيناك المستهزئين) قال: يا جبرئيل كانوا الساعة بين يدي قال قد كفيتهم، فأظهر أمره عند ذلك،

Hesaww said: ‘O Jibraeelas! How shall Isaww react to the scoffers, and what if they are inimical to mesaww?’ Hesaww said: We will Suffice you against the scoffers [15:95]’. Hesaww said: ‘O Jibraeelas! They were in front of mesaww this very hour’. So heas said: ‘Yousaww have been Sufficed from them, therefore manifest yoursaww matter in that (situation)’.

وأما بقيتهم من الفراعنة فقتلوا يوم بدر بالسيف، وهزم الله الجمع وولوا الدبر.

And as for their remaining ones from the Pharaohs, they were killed on the Day of (battle of) Badr by the sword, and Allahazwj Defeated the crowd and they turned back on their heels’.

قال له اليهودي: فإن هذا موسى بن عمران قد اعطي العصا فكانت تتحول ثعبانا.

The Jew said to himasws, ‘This Musa Bin Imranas, had been Given the staff, and it used to transform into a serpent’.

قال له علي (عليه السلام): لقد كان كذلك ومحمد (صلى الله عليه وآله) اعطي ما هو افضل من هذا، إن رجلا كان يطالب أبا جهل بن هشام بدين ثمن جزور قد اشتراه، فاشتغل عنه و جلس يشرب، فطلبه الرجل فلم يقدر عليه فقال له بعض المستهزئين: من تطلب ؟ قال: عمرو بن هشام - يعني أبا جهل - لي عليه دين، قال: فأدلك على من يستخرج الحقوق ؟ قال: نعم،

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. A man was seeking Abu Jahl Bin Hishamla for a debt of the price of a camel which hela had doubt. He was pre-occupied about it and sat drinking, and the man kept seeking but was not able upon it. One of the scoffers said to him, ‘Whom do you seek?’ He said, ‘Amro Bin Hisham’ – meaning Abu Jahlla – ‘There is a debt for me upon him’. He said, ‘Shall I point you upon one who brings out the rights?’ He said, Yes’.

فدله على النبي (صلى الله عليه وآله) وكان أبو جهل يقول: ليت لمحمد إلي حاجة فأسخر به وأرده، فاتى الرجل النبي (صلى الله عليه وآله) فقال له: يا محمد بلغني أن بينك و بين عمر وبن هشام حسن، وأنا أستشفع بك إليه،

He pointed him to the Prophetsaww, and Abu Jahlla was saying, ‘If only there was a need for Muhammadsaww to me’, and hela mocked him and intended himsaww. The man came to the Prophetsaww and said to himsaww, ‘O Muhammadsaww! It has reached me that between yousaww and Amro Bin Hisham there is good (relationship), and I seek yoursaww intervention to him’.

فقام معه رسول الله (صلى الله عليه وآله) فأتى بابه، فقال له: قم يا أبا جهل فأد إلى الرجل حقه، وإنما كناه أبا جهل ذلك اليوم، فقام مسرعا حتى أدى إليه حقه، فلما رجع إلى مجلسه قال له بعض أصحابه: فعلت ذلك فرقا من محمد، قال: ويحكم أعذروني، إنه لما أقبل رأيت عن يمينه رجالا بأيديهم حراب تتلالؤ، وعن يساره ثعبانان تصطك أسنانهما وتلمع النيران من أبصارهما، لو امتنعت لم آمن أن يبعجوا بالحراب بطني ويقضمني الثعبانان،

Rasool-Allahsaww stood up with him and came to hisla door and said to himla, ‘Arise O Abu Jahlla, and repay to the man his right’, and rather hisla teknonym as ‘Abu Jahl’, that is today. Hela stood up quickly until he paid to him his right. When hela returned to hisla gathering, one of hisla companions said to himla, ‘Youla did that due to Muhammadsaww’. Hela said, ‘Woe be unto you all! Excuse me. When Ila went Ila saw men on hissaww right having flaming bayonets in their hands, and on hissaww left were two serpents grinding their teeth and flames shining from their eyes. If Ila had refused, Ila would not have been safe from being stabbed by the bayonets in myla belly, and the two serpents devouring mela.

هذا أكبر مما اعطي، ثعبان بثعبان موسى (عليه السلام)، وزاد الله محمدا (صلى الله عليه وآله) ثعبانا وثمانية أملاك معهم الحراب، ولقد كان النبي (صلى الله عليه وآله) يؤذي قريشا بالدعاء، فقام يوما فسفه أحلامهم، وعاب دينهم، وشتم أصنامهم، وضلل آباءهم فاغتموا من ذلك غما شديدا،

This is greater than what was Given of serpents than the serpents of Musaas, and Allahazwj Increased for Muhammadsaww there were two serpents and eighty Angels having bayonets with himsaww. And the Prophetsaww used to hurt the Quraysh with the supplication. One-day hesaww arose and ridiculed their dreams, and faulted their religion, and cursed their idols, and faulted their forefathers. So, they were gloomy from that with intense gloom.

فقال أبو جهل: والله للموت خير لنا من الحياة، فليس فيكم معاشر قريش أحد يقتل محمدا فيقتل به ؟ فقالواله: لا، قال: فأنا أقتله، فإن شاءت بنو عبد المطلب قتلوني به، وإلا تركوني، قالوا: إنك إن فعلت ذلك اصطنعت إلى أهل الوادي معروفا لا تزال تذكر به. قال: إنه كثير السجود حول الكعبة فإذا جاء وسجد أخذت حجرا فشد خته به،

Abu Jahlla said, ‘By Allahazwj, the death is better for us than the life. Isn’t there anyone among you, O community of Quraysh, who can kill Muhammadsaww, so hesaww could be killed by him?’ They said to himla, ‘No’. Hela said, ‘Then Ila will kill himsaww, then if the clan of Abdul Mutlibasws desire to kill mela (in retaliation), they can kill mela for it, or else they would leave mela’. They said, ‘Youla, if youla were to do that, youla will become famous among the people of the valley. They will not cease mentioning youla with it’. Hela said, ‘Hesaww frequently does Sajdah around the Kabah, so when hesaww come to do Sajdah, Ila shall take a stone and smash hissaww skull with it’.

فجاء رسول الله (صلى الله عليه وآله) فطاف بالبيت اسبوعا، ثم صلى وأطال السجود، فأخذ أبو جهل حجرا فأتاه من قبل رأسه، فلما أن قرب منه أقبل فحل من قبل رسول الله فاغرا فاه نحوه، فلما أن رآه أبو جهل فزع منه وارتعدت يده، وطرح الحجر فشدخ رجله فرجع مدمى متغير اللون يفيض عرقا

Rasool-Allahsaww came and performed Tawaaf of the House (Kabah) seven circuits, then prayed Salat and prolonged the Sajdah. Abu Jahlla grabbed a stone and came to himsaww from the front of hissaww head. When hela was near himsaww, hela was faced by a bull in front of Rasool-Allahsaww, having opened its mouth towards himla. When Abu Jahlla saw it, hela panicked from it and hisla hand trembled, and the stone fell and injured hisla leg, so hela returned bleeding, changed of colour, sweating profusely.

فقال له أصحابه: ما رأينا كاليوم، قال:: ويحكم أعذروني فإنه من عنده فحل فاغرا فاه فكاد يبتلعني فرميت بالحجر فشدخت رجلي.

Hisla companions said to himla, ‘We have not seen youla like today’. Hela said, ‘Woe be unto you all! Excuse me, there was a bull with himsaww having opened its mouth, and it almost devoured mela, so Ila pelted with the stone, and injured myla own leg’’.

قال له اليهودي: فإن موسى (عليه السلام) قد اعطي اليد البيضاء، فهل فعل بمحمد شئ من هذا ؟

The Jew said to himasws, ‘Musaas was Given the white (shining) hand, was anything from this done with Muhammadsaww?’

قال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا إن نورا كان يضئ عن يمينه حيثما جلس، وعن يساره أينما جلس، وكان يراه الناس كلهم

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. A Light used to illuminate on hissaww right wherever hesaww sat, and on hissaww left wherever hesaww sat, and all of the people saw that’.

قال له اليهودي: فإن موسى (عليه السلام) قد ضرب له في البحر طريق، فهل فعل بمحمد شئ من هذا ؟

The Jew said to himasws, ‘Musaas, a road was Struck for himas in the sea, was anything from this done with Muhammadsaww?’

فقال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا خرجنا معه إلى حنين فإذا نحن بواد يشخب، فقد رناه فإذا هو أربع عشرة قامة، فقالوا: يا رسول الله العدو من ورائنا والوادي أمامنا، كما قال أصحاب موسى: إنا لمدركون،

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. We went out with himsaww to (the battle of) Hunayn, and there we were by a flowing valley and we measured it and it was of fourteen statures deep. They said, ‘O Rasool-Allahsaww! The enemy is from behind us and the valley is in front of us’, just as the companions of Musa said, ‘We are being overtaken’ [26:61]’.

فنزل رسول الله (صلى الله عليه وآله) ثم قال: (اللهم إنك جعلت لكل مرسل دلالة فأرني قدرتك) وركب (صلى الله عليه وآله) فعبرت الخيل لاتندى حوافرها، والابل لاتندى أخفانها، فرجعنا فكان فتحنا فتحا

So, Rasool-Allahsaww descended, then said: ‘O Allahazwj! Youazwj Made evidence to be for every Messengeras, so Show mesaww Yourazwj Power!’ and hesaww rode and the horse crossed over without dampening its hooves, and (also) the camels did not dampen their feet. We returned and our victory was a (complete) victory’.

قال له اليهودي: فإن موسى (عليه السلام) قد اعطي الحجر فانبجست منه اثنتا عشرة عينا.

The Jew said to himasws, ‘Musaas had been Given the rock, and twelve springs burst forth from it’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) لما نزل الحديبية وحاصره أهل مكة قد اعطي ما هو أفضل من ذلك، وذلك أن أصحابه شكوا إليه الظماء وأصابهم ذلك حتى التفت خواصر الخيل، فذكروا له (صلى الله عليه وآله) ذلك فدعا بركوة يمانية ثم نصب يده المباركة فيها فتفجرت من بين أصابعه عيون الماء، فصدرنا وصدرت الخيل رواء، وملانا كل مزادة وسقاء،

Aliasws said to him: ‘It was like that, and when Muhammadsaww encamped at Al-Hudaybiyya and the people of Makkah besieged himsaww, was Given what is superior than that, and that is that hissaww companions complained to himsaww of the thirst, and that afflicted them to the extent that the sides of the horses changed. They mentioned that to himsaww, so hesaww called for a Yemeni container, then inserted hissaww Blessed hand in it, and there burst forth springs of water from between hissaww fingers. We and our horses were quenched, and we filled up every water container.

ولقد كنا معه بالحديبية وإذا ثم قليب جافة، فأخرج (صلى الله عليه وآله) سهما من كنانته فناوله البراء بن عازب فقال له: اذهب بهذا السهم إلى تلك القليب الجافة فأغرسه فيها ففعل ذلك فتفجرت منه اثنتا عشرة عينا من تحت السهم، ولقد كان يوم الميضأة عبرة وعلامة للمنكرين لنبوته كحجر موسى حيث دعا بالميضأة فنصب يده فيها ففاضت بالماء وارتفع حتى توضأ منه ثمانية آلاف رجل، وشربوا حاجتهم، وسقوا دوابهم وحملوا ما أرادوا.

And we were with himsaww at Al-Hudaybiyya, and there was an old dried up well, hesaww brought out an arrow from hissaww quiver, and gave it to Al-Bara’a Bin Aazib and said to him: ‘Go with this arrow to that old dried up well and immerse it in there’. He did that and there burst out from it, twelve springs from beneath the arrow. And it was a day of performing the ablution, as a lesson and a sign for the deniers of hissaww Prophet-hood, like the rock of Musaas was when hesaww called for the washing, and hesaww inserted hissaww hand in it and it overflowed with the water and it rose until eighty thousand men performed Wudu from it, and they drank to their needs, and quenched their animals and they carried whatever they wanted’.

قال له اليهودي: فإن موسى (عليه السلام) قد اعطي المن والسلوى، فهل اعطي محمد (صلى الله عليه وآله) نظير هذا ؟

The Jew said to himasws, ‘Musaas was Given the Manna and Quails, was Muhammadsaww Given a match of this?’

قال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا إن الله عزوجل أحل له الغنائم ولامته ولم تحل لا حد قبله، فهذا أفضل من المن والسلوى، ثم زاده أن جعل النية له ولامته عملا صالحا، ولم يجعل لا حد من الا مم ذلك قبله فإذاهم أحدهم بحسنة ولم يعملها كتبت له حسنة، وإن عملها كتبت له عشرة.

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. Allahazwj Mighty and Majestic Permitted the war booties for himsaww and for hissaww community, and did not Permit it for anyone before himsaww. This is superior than the Manna and Quails. Then Heazwj Increased it by Making the intention (of a deed) for himsaww and for hissaww community to be a righteous deed, and did not Make that to be for anyone from the communities. So, when one of them thinks of doing a good deed and does not do it, a good deed is Written for him, and if he does do it, ten are Written for him’.

قال له اليهودي: فإن موسى (عليه السلام) قد ظلل عليه الغمام.

The Jew said to himasws, ‘Musaas, the cloud had shaded upon himas’.

قال له علي (عليه السلام): لقد كان كذلك، وقد فعل ذلك لموسى (عليه السلام) في التيه، واعطي محمد (صلى الله عليه واله) افضل من هذا، ان الغمامة كانت تظلله من يوم ولد الى يوم قبض في حضره واسفاره، فهذا افضل مما اعطي موسى (عليه السلام).

Aliasws said to him: ‘It was like that, and that was Done for Musaas during the Trial, and Muhammadsaww was Given superior than this. The clouds used to shade himsaww from the day hesaww came (to the world) up to the day hesaww passed away, during hissaww and hissaww travelling. This is superior to what Musaas was Given’.

قال له اليهودي: فهذا داود قد ألان الله عزوجل له الحديد فعمل منه الدروع.

The Jew said to himasws, ‘This Dawoodas, Allahazwj Mighty and Majestic Softened the iron for himas, and heas made the armours from it’.

قال له (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل منه إنه لين الله عزوجل له الصم الصخور الصلاب وجعلها غارا، ولقد غارت الصخرة تحت يده ببيت المقدس لينة حتى صارت كهيئة العجين، قد رأينا ذلك والتمسناه تحت رايته

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than it. Allahazwj Softened the solid rock, the slab, and Made it into a cavern, and the rock had become soft in hissaww hands at Bayt al Maqdis until it became as if it was the dough. We had seen that and sought to be beneath hissaww flag’.

قال له اليهودي: فإن هذا داود بكى على خطيئته حتى سارت الجبال معه لخوفه.

The Jew said to himasws, ‘This Dawoodas, cried upon hisas mistake until the mountains were with himsaww out of fear for himas’.

قال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو افضل من هذا، إنه كان إذا قام إلى الصلاة سمع لصدره وجوفه أزيز كأزيز المرجل على الا ثافي من شدة البكاء وقد أمنه الله عزوجل من عقابه، فأراد أن يتخشع لربه ببكائه، ويكون إماما لمن اقتدى به

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. Whenever hesaww stood for the Salat, humming could be heard from hissaww chest and hissaww inside like the humming of the cauldron upon the tears from the intensity of the crying, and although Allahazwj had Secured himsaww from the Punishment, but hesaww wanted to be humble to hissaww Lordazwj by his crying, and become a leader for the ones who believed in himsaww.

ولقد قام عليه وآله السلام عشر سنين على أصراف أصابعة حتى تورمت قدماه واصفر وجهه، يقوم الليل أجمع حتى عوتب في ذلك فقال الله عزوجل (طه ما أنزلنا عليك القرآن لتشقى) بل لتسعد به،

And hesaww had stood upon the tips of hissaww toes for ten years until hissaww feet were bruised and hissaww face paled, standing the whole night until hesaww was Turned to regarding that. Allahazwj Mighty and Majestic Said: Ta Ha [20:1] We have not Revealed the Quran unto you for you to be distressed [20:2], but to be happy with it.

ولقد كان يبكي حتى يغشى عليه، فقيل له: يا رسول الله أليس الله عزوجل قد غفر لك ما تقدم من ذنبك وما تأخر ؟ قال: بلى أفلا أكون عبدأ شكورا ؟

And hesaww used to cry until there was faintness upon himsaww. It was said to himsaww, ‘O Rasool-Allahsaww! Hasn’t Allahazwj Mighty and Majestic Forgiven (the sins of yoursaww community Shias) for yousaww, whatever has preceded from yoursaww (Shias) sins and whatever is delayed?’ Hesaww said: ‘Yes, but should Isaww not become a grateful servant?’

ولئن سارت الجبال وسبحت معه لقد عمل محمد (صلى الله عليه وآله) ما هو أفضل من هذا إذكنا معه على جبل حراء إذ تحرك الجبل فقال له: قر فليس عليك إلا نبي وصديق شهيد، فقر الجبل مجيبا لامره ومنتهيا إلى طاعته،

And if the mountains were cheerful and glorified (Allahazwj) along with himas, Muhammadsaww has done what is superior than this. When Iasws was with himsaww at mount Hira when the mountain trembled, and hesaww said to it: Calm down, for there isn’t anyone upon you except a Prophetsaww and a truthful witness’. The mountain calmed down in response to hissaww order and to end up to hissaww obedience.

ولقد مررنا معه بجبل وإذا الدموع تخرج من بعضه فقال له النبي صلى الله عليه وآله: ما يبكيك يا جبل فقال: يارسول الله كان المسيح مربي وهو يخوف الناس بنار وقودها الناس والحجارة فأنا أخاف أن أكون من تلك الحجارة، قال له: لا تخف تلك حجارة الكبريت، فقر الجبل وسكن وهدأ، وأجاب لقوله (صلى الله عليه وآله)

And we passed by a mountain with himsaww, and when the tears came out from part of it, the Prophetsaww said to it: ‘What makes you cry, O mountain?’ It said, ‘O Rasool-Allahsaww! The Messiahas has passed by me and heas was scaring the people from the Fire (Hell), and its fuel are the people and the stones, so I fear that I would become from those stones’. Hesaww said to it: ‘Do not fear! Those stones are the sulphuric stones’. The mountain calmed down and was tranquil and quietened, and responded to hissaww words’.

قال له اليهودي: فإن هذا سليمان، اعطي ملكا لا ينبغي لاحد من بعده

The Jew said to himasws, ‘This Suleymanas was Given a kingdom not befitting for anyone from after himas’.

فقال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا، إنه هبط إليه ملك لم يهبط إلى الارض قبله وهو ميكائيل ؟ فقال له: يا محمد عش ملكا منعما، وهذه مفاتيح خزائن الارض معك، وتسير معك جبالها ذهبا وفضة، لا ينقص لك فيما ادخر لكفي الآخرة شئ،

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. An Angel descended unto himsaww who had not descended to the earth before it, and he is Mikaeelas? Heas said to himsaww, ‘O Muhammadsaww! Live the life of a kind perpetually, and these here are the keys of the earth with yousaww, and its mountains would be transformed into gold and silver with yousaww, and there will be no reduction for yousaww of anything in what is treasured for yousaww in the Hereafter’.

فأومأ إلى جبرئيل (عليه السلام) وكان خليله من الملائكة - فأشار إليه: أن تواضع فقال: بل أعيش نبيا عبدا، آكل يوما ولا آكل يومين، وألحق بإخواني من الانبياء من قبلي

Hesaww gestured towards Jibraeelas, and heas was hissaww friend from the Angels, and heas indicated to himsaww to perform Wudu, so hesaww said: ‘But, a Prophetsaww lives the life of a slave, eating one day and not eating for two days, and Isaww shall catch up with mysaww brethren from the Prophetsas from before mesaww’.

فراده الله تعالى الكوثر، وأعطاه الشفاعة، وذلك أعظم من ملك الدنيا من أولها إلى آخرها سبعين مرة، ووعده المقام المحمود، فإذا كان يوم القيامة أقعده الله تعالى على العرش فهذا أفضل مما اعطي سليمان ابن داود (عليه السلام)

So, Allahazwj Gave himsaww Al-Kausar, and Gave himsaww (right of) intercession, and that is greater than the kingdom of the world from its beginning up to its end, seventy times, and Promised himsaww the Praiseworthy position (Al-Maqam Al-Mahmoud). When it will be the Day of Judgment, Allahazwj the Exalted will Make himsaww to be seated upon the Throne. Thus, this is superior than what was Given to Suleymanas Ibn Dawoodas’.

قال له اليهودي: فإن هذا سليمان قد سخرت له الرياح فسارت به في بلاده غدو ها شهر ورواحها شهر

The Jew said to himasws, ‘This Suleymanas, the wind was Made to be subservient to himas, and heas travelled with it in hisas country, taking it a month and bringing himas a month’.

فقال له علي (عليه السلام) لقد كان كذلك ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا إنه اسري به من المسجد الحرام إلى المسجد الاقصى مسيرة شهر، وعرج به في ملكوت السماوات مسيرة خمسين ألف عام في أقل من ثلث ليلة حتى انتهى إلى ساق العرش فدنا بالعلم فتدلى، فدلي له من الجنة رفرف أخضر و غشى النور بصره

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. Hesaww was Ascended with from the Sacred Masjid to Masjid Al-Aqsa, being a travel distance of a month, and hesaww was Ascended with in the kingdoms of the skies a travel distance of fifty thousand years, in less than a third of a night until hesaww ended up to the Base of the Throne. Hesaww went near with the knowledge and bowed, so a green carpet came down to him from the Paradise, and hissaww eyes were overwhelmed with the Light.

فرأى عظمة ربه عزوجل بفؤاده ولم يرها بعينه فكان كقاب قوسين بينها وبينه أو أدنى، فأوحى إلى عبده ما أوحى، فكان فيما أوحى إليه الآية التي في سورة البقرة قوله تعالى: ((لله ما في السموات وما في الارض وإن تبدوا ما في أنفسكم أو تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذب من يشاء والله على كل شئ قدير)

Hesaww saw the Magnificence of hissaww Lordazwj Mighty and Majestic with hissaww heart and did not see Himazwj with hissaww eyes. There was like two bows between it and himsaww or less, and Heazwj Revealed unto Hisazwj servant what Heazwj Revealed. Among what Heazwj Revealed unto himsaww was the Verse which is in Surah Al-Baqarah, the Words of the Exalted: For Allah is whatever is in the skies and whatever is in the earth; and if you are revealing what is within yourselves or you are hiding it, Allah will Reckon you with it. Then He will Forgive the one He so Desires to and He will Punish the one He so Desires to; and Allah Is Able upon all things [2:284].

وكانت الآية قد عرضت على الانبياء من لدن آدم (عليه السلام) الى أن بعث الله تبارك اسمه محمد (صلى الله عليه وآله) وعرضت على الامم فأبوا أن يقبلوها من ثقلها، وقبلها رسول الله (صلى الله عليه وآله) وعرضها على امته فقبلوها، فلما رأى الله تبارك وتعالى منهم القبول علم أنهم لا يطيقونها،

‘And the Signs which were Presented upon the Prophetsas since Adamas that Allahazwj the Blessed would Send onesaww whose name would be ‘Muhammad’, and Presented it to the (other) communities. But, they refused to accept it due to its weight, and Rasool-Allahsaww accepted it, and it was Presented to hissaww community, so they accepted it. So when Allahazwj Blessed and Exalted Saw the acceptance from them, Knew that they would not tolerate it.

فلما أن صار إلى ساق العرش كرر عليه الكلام ليفهمه فقال: (آمن الرسول بما انزل إليه من ربه) فأجاب (صلى الله عليه وآله) مجيبا عنه وعن امته فقال جل ذكره: لهم الجنة والمغفرة علي إن فعلوا ذلك فقال النبي (صلى الله عليه وآله): أمال إذا فعلت بنا ذلك (فغفر انك ربنا وإليك المصير) يعني المرجع في الآخرة

So when hesaww came to the Base of the Throne, Repeated to himsaww the Speech for hissaww understanding, so Heazwj Said: The Rasool believes in what is Revealed unto him from his Lord [2:285]. So hesaww answered from himselfsaww and on behalf of hissaww own community. So Heazwj, Majestic is Hisazwj Mention, Said: “For them is the Paradise and the Forgiveness is upon Mesaww if they were to do that”. So the Prophetsaww said: ‘So if Youazwj were to do that with usasws Yours is the Forgiveness, our Lord, and to You is the Destination [2:285] – meaning the return in the Hereafter.

قال: فأجابه الله جل ثناؤه: وقد فعلت ذلك بك وبا متك ثم قال عزوجل: أما إذا قبلت الآية بتشديدها وعظم ما فيها وقد عرضتها على الامم فأبوا أن يقبلوها وقبلتها امتك فحق علي أن أرفعها عن أمتك.

Heasws said: ‘So Allahazwj Majestic is Hisazwj Praise, Answered himsaww: “And Iazwj have Done that with yousaww and yoursaww community”. Then the Mighty and Majestic Said: “But if they accept the Signs with its difficulties and magnify what is in these, and Iazwj have Presented it to the (other) communities, but they refused to accept it, and yoursaww community accepted it. So it is a right upon Meazwj that Iazwj should Lift it from yoursaww community”.

فقال: (لا يكلف الله نفسا إلا وسعها لها ما كسبت) من خير (وعليها ما اكتسبت) من شر

Heazwj Said: Allah does not Encumber a soul except to its capacity. For it would be what it earned – from good, and against it would be what it earned – from evil.

فقال النبي (صلى الله عليه وآله) لما سمع ذلك: أما إذ فعلت ذلك بي وبامتي فزدني قال سل. قال: (ربنا لا تؤاخذنا إن نسينا أو أخطأنا)

So the Prophetsaww said when hesaww heard that: ‘Since Yousaww have Done that with mesaww and mysaww community, therefore Increase it for mesaww’. Heazwj Said: “Ask”. Hesaww said ‘Our Lord! Do not Seize us if we forget or we make a mistake.

قال الله عزوجل: لست أو اخذ امتك بالنسيان والخطا لكرامتك علي، وكانت الامم السالفة إذا نسوا ما ذكروا به فتحت عليهم أبواب العذاب، وقد رفعت ذلك عن امتك، وكانت الامم السالفة إذا أخطؤوا اخذوا بالخطأ وعوقبوا عليه وقد رفعت ذلك عن امتك لكرامتك علي

Allahazwj Mighty and Majestic Said: “Iazwj will not Seize yoursaww community for the forgetfulness and the errors due to yoursaww Prestige with Meazwj. And the past communities, when they forgot what Iazwj had Reminded them of, Iazwj Opened the Gates of Punishment upon them, and Iazwj have Lifted that from yoursaww community. And when the past communities used to sin, Iazwj Seized them due to their sins and Punished them, and Iazwj have Lifted that from yoursaww community due to yoursaww Prestige with Meazwj”.

فقال النبي (صلى الله عليه وآله): اللهم إذ أعطيتني ذلك فزدني فقال الله تعالى له: سل قال: (ربنا ولا تحمل علينا إصرا كما حملته على الذين من قبلنا) يعني بالاصر الشدائد التي كانت على من كان قبلنا

The Prophetsaww said: ‘Our Allahazwj! Since Youazwj have Granted mesaww that, therefore Increase it for mesaww’. So Allahazwj the High Said to himsaww: “Ask”. Hesaww said: ‘Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us [2:286] – meaning by the burden, the difficulties which were upon the ones who were before us’.

فأجابه الله إلى ذلك فقال تبارك اسمه: قد رفعت عن امتك الاصار التي كانت على الامم السالفة كنت لا أقبل صلاتهم إلا في بقاع من الارض معلومة اخترتها لهم وإن بعدت وقد جعلت الارض كلها لا متك، مسجدا وطهورا، فهذه من الآصار التي كانت على الامم قبلك فرفعتها عن امتك،

So Allahazwj Mighty and Majestic Answered himsaww to that, so Blessed is Hisazwj Name Said: “Iazwj have Lifted the burden from yoursaww community which was upon the communities of the past. Iazwj did not Accept their Salat except a known place in the earth even if it was remote, and Made the whole of the earth a Masjid for yoursaww community, and its sand pure. So this is from the difficulties which was upon the communities before yousaww. Iazwj have thus Lifted it from yoursaww community.

وكانت الامم السالفة إذا أصابهم أذى من نجاسة قرضوها من أجسادهم، وقد جعلت الماء لامتك طهورا، فهذه من الآصار التي كانت عليهم فرفعتها عن امتك،

And the past communities, whenever they were harmed by the impurities upon their bodies, they had to bite it off, and Iazwj have Made the water for yoursaww communities for purification. So, this is from the difficulties which were upon them. Iazwj have Lifted it from yoursaww community.

وكانت الامم السالفة تحمل قرابينها على أعناقها إلى بيت المقدس فمن قبلت ذلك منه أرسلت عليه نارا فأكلته فرجع مسرورا، ومن لم أقبل ذلك منه رجع مثبورا وقد جعلت قربان امتك في بطون فقرائها ومساكينها فمن قبلت ذلك منه أضعفت ذلك له أضعافا مضاعفة، ومن لم أقبل ذلك منه رفعت عنه عقوبات الدنيا، وقد رفعت ذلك عن امتك وهي من الآصار التي كانت على من كان قبلك،

And the previous communities had to carry their sacrifices upon their necks to Bayt Al-Maqdis. So from whoever that was Accepted, a fire was sent to it which consumed it, so he returned happy, and the one from whom it was not Accepted, returned miserable. And Iazwj have Made the sacrificial offerings of yoursaww community to go into the stomachs of its poor and the needy ones. So the ones from it who accept that Iazwj shall Multiply for him with a multiplication, and the ones from it who do not accept that, Iazwj shall Lift from him the Punishment of the world, and Iazwj have Lifted that from yoursaww community, and it is from the difficulties which was upon the ones from before yousaww.

وكانت الامم السالفة صلاتها مفروضة عليها في ظلم الليل وأنصاف النهار، وهي من الشدائد التي كانت عليهم فرفعتها عن امتك و فرضت عليهم صلواتهم في أطراف الليل والنها وفي أوقات نشاطهم،

And the communities before yousaww, its Salat were Obligatory upon it in the darkness of the night and midday, and it is from the difficulties which were upon them, so Iazwj Lifted it from yoursaww communities, and Obligated their Salat to be in the points (end and the beginning) of the night and the day, and during the times of their activities.

وكانت الامم السالفة قد فرضت عليهم خمسين صلاة في خمسين وقتا وهي من الآصار التي كانت عليهم فرفعتها عن امتك وجعلتها خمسا في خمسة أوقات وهي إحدى وخمسون ركعة، وجعلت لهم أجر خمسين صلاة

And the past communities, fifty Salat were Obligated upon them during fifty times, and this is from the difficulties which was upon them, so Iazwj Lifted it from yoursaww communities and Made it a five (Salat) during five times, and these are fifty-one (51) Cycles (Rakats), and Made the Recompense for them to be of fifty Salat.

وكانت الامم السالفة حسنتهم بحسنة وسيئتهم بسيئة وهي من الآصار التي كانت عليهم فرفعتها عن امتك وجعلت الحسنة بعشرة والسيئة بواحدة،

And the past communities had one Reward for each of their good deeds and one sin to be counted as one, and this is from the difficulties which was upon them, so Iazwj Lifted it from yoursaww community, and Made one good deeds to be Counted as ten, and the sin to be Counted as one.

وكانت الامم السالفة إذا نوى أحدهم حسنة ثم لم يعملها لم تكتب له وإن عملها كتبت له حسنة، وإن امتك إذا هم أحدهم بحسنة ولم يعملها كتبت له حسنة وإن عملها كتبت له عشرا وهي من الآصار التي كانت عليهم فرفعتها عن امتك،

And the past communities, when one of them intended a good deed, then did not do it, it was not Written down for him, and if he did do it, one Reward was Written down for him, whereas when one of yoursaww community intends a good deed, then does not do it, a good deed is Written down for him even if he has not done it, and if he were to do it, ten are Written down for him. And this is from the difficulties, which was upon them, so Iazwj Lifted it from yoursaww community.

و كانت امم السالفة إذا هم أحدهم بسيئة ثم لم يعملها لم تكتب عليه وإن عملها كتبت عليه سيئة، وإن امتك إذا هم أحدهم بسية ثم لم يعملها كتبت له حسنة، وهذه من الآصار التي كانت عليهم فرفعت ذلك عن امتك،

And the past communities, when one of them thought of sinning then did not do it, it was not Written down for him, and if he did do it, one sin was Written down for him. And if one of yoursaww community thinks of sinning, then does not do it, a good deed is Written down for him, and this is from the difficulties which was upon them, so Iazwj Lifted that from yoursaww community.

وكانت الامم السالفة إذا أذنبوا كتبت ذنوبهم على أبوابهم وجعلت توبتهم من الذنوب أن حرمت عليهم بعد التوبة أحب الطعام إليهم، وقد رفعت ذلك عن امتك وجعلت ذنوبهم فيما بيني وبينهم، وجعلت عليهم ستورا كثيفة، وقبلت توبتهم بلا عقوبة، ولا اعاقبهم بأن احرم عليهم أحب الطعام إليهم،

And the past communities, when they sinned, their sins were written upon their doors, and Made a repentance for them that a seed of food was Prohibited upon them (as a penance if they sinned again), and Iazwj have Lifted that from yoursaww community, and Made their sins to be between Myselfazwj and them, and Made a dense Veil to them, and Accepted their repentance without a Punishment, and do not Punish them by Forbidding a seed of food upon them.

وكانت الامم السالفة يتوب أحدهم من الذنب الواحد مائة سة أو ثمانين سنة أو خمسين سنة ثم لا أقبل توبته دون أن اعاقبه في الدنيا بعقوبة وهي من الآصار التي كانت عليهم فرفعتها عن امتك وإن الرجل من امتك ليذنب عشرين سنة أو ثلاثين سنة أو أربعين سنة أو مائة سنة ثم يتوب ويندم طرفة العين فأغفر له ذلك كله.

And the past communities, one of them used to repent for his sins for a hundred years, or eighty years, or fifty years, then their repentance was not Accepted from them without Punishment in the world, and this is from the difficulties which was upon them, so Iazwj Lifted it from yoursaww community. And a man from yoursaww community sins for twenty years, or thirty years, or forty years, or a hundred years, then repents and regrets for the blink of an eye, so Iazwj Forgive that for him, all of it.

فقال النبي (صلى الله عليه وآله) اللهم إذ أعطيتني ذلك كله فزدني قال سل قال: (ربنا (ولا تحملنا مالا طاقة لنا به) فقال تبارك اسمه: قد فعلت ذلك بامتك، وقد رفعت عنهم عظم بلا يا الامم، وذلك حكمي في جميع الامم أن لا اكلف خلقا فوق طاقتهم

So the Prophetsaww said: ‘Our Allahazwj! Since Youazwj have Given all of that to mesaww, so Increase it for mesaww’. Heazwj Said: “Ask”. Hesaww said: ‘Our Lord! And do not Load upon us what we have no strength for us with it’. So Blessed is Hisazwj Name, Said: “Iazwj have Done that with yoursaww community, and have Lifted from them all of the afflictions of the (past) communities, and that is Myazwj Judgement in all of the communities, that Iazwj do not Impose upon a creature above its strength (of toleration)’.

فقال النبي (صلى الله عليه وآله): (واعف عنا واغفر لنا وارحمنا أنت مولانا) قال الله عزوجل: قد فعلت ذلك بتائبي (بناجي خ ل) امتك ثم قال: (فانصرنا على القوم الكافرين)

Hesaww said: ‘and Pardon (our sins) for us and have Mercy on us. You are our Master’. Allahazwj Mighty and Majestic Said: “Iazwj have Done that with the penitent ones of yoursaww community”. Then hesaww said: ‘therefore Help us against the Kafir people’.

قال الله عز اسمه: إن امتك في الارض كالشامة البيضاء في الثور الاسود، هم القادرون وهم القاهرون، يستخدمون ولا يستخدمون لكرامتك علي وحق علي أن اظهر دينك على الاديان حتى لا يبقي في شرق الارض وغربها دين إلادينك، أو يؤدون ألى أهل دينك الجزية

Allahazwj, Mighty is Hisazwj Name Said: “Yoursaww community upon the earth is like a white spot upon the black bull, they are the capable ones, and they are the oppressors who would not be serving yousaww nor yoursaww prestige to Meazwj, and it is a right upon Meazwj that Iazwj should Make yoursaww Religion to overcome all the other religions, until there does not remain in the East of the earth, or in the West of it except a religion except for yoursaww Religion, and they would be paying taxation to the people of yoursaww Religion’.

قال له اليهودي: فإن هذا سليمان (عليه السلام) سخرت له الشياطين، يعملون له ما يشاء من محاريب وتماثيل

The Jew said to himasws, ‘This Suleymanas, the satansla were subjugated to himas, working for himas whatever heas so desired from Prayer Niches and resemblances’.

قال له علي (عليه السلام) لقد كان كذلك، ولقد اعطي محمد (صلى الله عليه وآله) أفضل من هذا، أن الشياطين سخرت لسليمان وهي مقيمة على كفرها، وقد سخرت لنبوة محمد (صلى الله عليه وآله) الشياطين بالايمان فأقبل إليه الجن التسعة من أشرافهم من جن نصيبين واليمن من بني عمرو بن عامر من الا حجة منهم: شضاة، ومضاة، و الهملكان، والمرزبان، والمازمان، ونضاة، وهاصب، وهاضب وعمرو، وهم الذين يقول الله تبارك اسمه فيهم: (وإذ صرفنا إليك نفرا من الجن) وهم التسعة (يستمعون القرآن)

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given superior than this. The satansla were subjugated to Suleymanas, and they were staying upon their Kufr, and the satansla were subjugated to the Prophet-hood of Muhammadsaww with the Eman. The Jinn faced towards himsaww, nine from their noblest ones, one from Nasibayn and eight from the clan of Amro Bin Aamir – Shazat, and Mazat, and Hamlakan, and Al-Marzban, and Al-Mazban, and Nazat, and Haasib, and Haazab, and Amro – and they are those for whom Allahazwj, Blessed is Hisazwj Name, is Saying regarding them: And when We Turned a number of the Jinn [46:29], and they were the nine, listening to the Quran, [46:29].

فأقبل إليه الجن والنبي (صلى الله عليه وآله) ببطن النخل فاعتذروا بأنهم ظنوا كما ظننتم أن لن يبعث الله أحدا ولقد أقبل إليه أحد وسبعون ألفا منهم فبايعوه على الصوم والصلاة والزكاة والحج والجهاد ونصح المسلمين،

The Jinn turned towards himsaww, and the Prophetsaww was by the palm tree, and they offered their excuses that they thought just as you had thought, that Allahazwj will never Send anyone, and seventy thousands of them had turned to himsaww, pledging allegiances to himsaww upon the Fasting, and the Salat, and the Zakat, and the Hajj, and the Jihad, and preaching to the Muslims.

فاعتذروا بأنهم قالوا على الله شططا وهذا أفضل مما اعطي سليمان سبحان من سخرها لنبوة محمد (صلى الله عليه وآله) بعد أن كانت تتمرد وتزعم أن لله ولدا، فلقد شمل مبعثة من الجن والانس مالا يحصى.

They offered their excuses that they had said grievous words upon Allahazwj; and this is superior than what Suleymanas was Given. Glorious is the Oneazwj Who Subjugated them to the Prophet-hood of Muhammadsaww after they had rebelled and alleged that there is a son for Allahazwj. There have been included in the (acceptance) of the Prophet-hood, from the Jinn and the human beings what cannot be counted’.

قال له اليهودي: فهذا يحيى بن زكريا يقال: إنه اوتي الحكم صبيا والحلم والفهم، وإنه كان يبكي من غير ذنب، وكان يواصل الصوم

The Jew said to himasws, ‘This Yahyaas Bin Zakariyaas, it is said that heas was Given the Wisdom while a boy, and the forbearance and the understanding, and heas used to cry from without having committed any sin, and heas used to adhere to the Fasting’.

قال له علي (عليه السلام) لقد كان كذلك، ومحمد (صلى الله عليه وآله) اعطي ما هو أفضل من هذا إن يجيى بن زكريا كان في عصر لاأوثان فيه ولا جاهلية، ومحمد (صلى الله عليه وآله) اوتي الحكم و الفهم صبيا بين عبدة الاوثان وحزب الشيطان ولم يرغب لهم في صنم قط، ولم ينشط لاعيادهم، ولم يرمنه كذب قط (صلى الله عليه وآله)، وكان أمينا صدوقا حليما، وكان يواصل صوم الاسبوع والاقل واكثر،

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than this. Yahyaas Bin Zakariyaas during an era of neither the idols nor the ignoramuses, and Muhammadsaww was Given the Wisdom and the understanding between the worshippers of the idols and parties of satansla, and hesaww did not wish for them regarding an idol at all, and was not active (participant) in their festivals, and no lie was seen from himsaww at all, and was trustworthy, truthful, forbearing, and was adhering to Fasting a week and less and more.

فيقال في ذلك فيقول: إني لست كأحدكم، إني أظل عند ربي فيطعمني ويسقيني، وكان يبكي (صلى الله عليه وآله) حتى يبتل مصلاه خشية من الله عز وجل من غير جرم.

It was said regarding that, so hesaww said: ‘Isaww am not like one of you. Isaww am Shaded with mysaww Lordazwj, and Heazwj Feeds mesaww and Quenches mesaww; and hesaww used to cry until the prayer mat would be swamped, out of fear from Allahazwj Mighty and Majestic, without having committed any crime’.

قال له اليهودي: فإن هذا عيسى بن مريم يزعمون أنه تكلم في المهد صبيا.

The Jew said to himasws, ‘This Isaas Bin Maryamas, they are claiming that heas spoke in the cradle as a baby’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) سقط من بطن امه واضعا يده اليسرى على الارض، ورافعا يده اليمنى إلى السماء يحرك شفتيه بالتوحيد، ويدامن فيه نور رأى أهل مكة منه قصور بصرى من الشام وما يليها، والقصور الحمر من أرض اليمن وما يليها، والقصور البيض من إصطخر وما يليها،

Aliasws said to him: ‘It was like that, and Muhammadsaww fell from the lap of hissaww motheras and placed hissaww left hand upon the ground, and raised hissaww right hand towards the sky, moving hissaww lips with the Tawheed, and hand wherein was Light. The people of Makkah could visually see from it the castles from Syria and what follows it, and the red castles from the land of Yemen and what follows it, and the white castles from Istakhar and what follows it.

ولقد أضاءت الدنيا ليلة ولد النبي (صلى الله عليه وآله) حتى فزعت الجن والانس والشياطين وقالوا: حدث في الارض حدث، ولقد رئيت الملائة ليلة ولد تصعد وتنزل وتسبح وتقدس، وتضطرب النجوم وتتساقط علامة لميلاده، ولقد هم إبليس بالظعن في السماء لما رأى من الا عاجيب في تلك الليلة،

And the world had been illuminated on the night the Prophetsaww was born to the extent that the Jinn and the human beings and the satansla panicked, and they said, ‘An event has newly occurred in the earth, and the Angels were seen on the night of the birth, ascending and descending, and glorifying and extolling the Holiness, and the stars were shaken, and signs befell for hissaww birth. And Ibleesla had been surrounded by the darkness in the sky when hela from the wonders during that night.

وكان له مقعد في السماء الثالثة، والشياطين يسترقون السمع فلما رأوا الا عاجيب أرادوا أن يستر قواالسمع فإذا هموا قد حجبوا من السماوات كلها و رموا بالشهب دلالة لنبوته (صلى الله عليه وآله)

And there was a seat for himla in the third sky, and the satansla were stealing the hearing, and when they saw the wonders they wanted to steal the hearing, but they were veiled from all the skies, and they were pelted with the meteors, as evidence of hissaww Prophet-hood’.

قال له اليهودي: فإن عيسى يزعمون أنه قد أبرأ الا كمه والابرص بإذن الله عزوجل

The Jew said to himasws, ‘Isaas Bin Maryamas, heas had cured the blindness and the leprosy by the Permission of Allahazwj Mighty and Majestic’.

فقال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه واله) اعطي ما هو أفضل من ذلك أبرأ ذا العاهة من عاهته، فبينما هو جالس (صلى الله عليه وآله) إذ سأل عن رجل من أصحابه فقالوا: يا رسول الله إنه قد صار من البلاء، كهيئة الفرخ لاريش عليه فأتاه (عليه السلام) فإذا هو كهيئة الفرخ من شدة البلاء،

Aliasws said to him: ‘It was like that, and Muhammadsaww was Given what is superior than that. Hesaww cured the one with the disability from his disability. While hesaww was seated (in a gathering) when hesaww asked about a man from hissaww companions. They said, ‘O Rasool-Allahsaww! He has become like the body chick having not feathers upon it, from the afflictions’. Hesaww came to him, and there he was like the body of a chick from the severity of the afflictions.

فقال: قاكنت تدعو في صحتك دعاء ؟ قال: نعم، كنت أقول: يا رب أيما عقوبة معاقبي بها في الآخرة فعجلها لي في الدنيا. فقال النبي (صلى الله عليه وآله): الا قلت: (اللهم آتنا في الدنيا حسنة، وفي الآخرة حسنة وقنا عذاب النار) ؟ فقالها فكأنما نشط من عقال وقال صحيحا وخرج معنا.

Hesaww said: ‘Didn’t you supplicate a supplication regarding your health?’ He said, ‘Yes, I was saying, ‘O Lordazwj! Whichever Punishment Youazwj will be Punishing me with in the Hereafter, so Make it to be for me in the world’. The Prophetsaww said: ‘Why don’t you say, ‘O Allahazwj! Give me good in the world, and good in the Hereafter, and save us from the Punishment of the Fire’?’ He said, it, and it was as if he had become active from the cramp, and was healthy and came out along with us’.

ولقد أتاه رجل من جهينة أجذم يتقطع من الجذام فشكا إليه (صلى الله عليه وآله) فأخذ قدحا من ماء فتفل فيه ثم قال: امسح به جسدك ففعل فبرئ لم يوجد فيه شئ ولقد أتى أعرابي أبرص فتفل من فيه عليه فما قام من عنده إلا صحيحا

And a man from Juhayna came to himsaww with vitiligo, being cut from the vitiligo, and complained to himsaww of it. Hesaww took a cup of water and spit in it, then said: ‘Wipe your body with it’. He did so and was cured, nothing (from it) was seen in him; and a Bedouin leper had come, hesaww applied hissaww saliva upon it, and he did not stand from hissaww presence, except as healthy.

ولئن زعمت أن عيسى (عليه السلام) أبرأ ذوي العاهات من عاهاتهم فإن محمدا (صلى الله عليه وآله) بينما هو في بعض أصحابه إذا هو بامرأة فقالت: يارسول الله إن ابني قد أشرف على حياض الموت، كلما أتيته بطعام وقع عليه التثاؤب فقام النبي (صلى الله عليه وآله) وقمنا معه فلما أتيناه قال له: جانب يا عدوالله ولي الله فأنا رسول الله، فجانبه الشيطان فقام صحيحا وهو معنا في عسكرنا،

And if you claim that Isaas cured the ones with the disabilities from their disabilities, then Muhammadsaww, while hesaww was among some of hissaww companions, a woman came and said, ‘O Rasool-Allahsaww! My son is overseeing upon the death. Every time I come to him with food, the yawning occurs upon him’. So, the Prophetsaww stood up and we arose along with himsaww. When we came to him, hesaww said, ‘Keep away O enemy of Allahazwj, from the friend of Allahazwj, for Isaww am a Rasoolsaww of Allahazwj!’ The satanla kept aside from him, and he stood up healthy, and he was with us among our soldiers.

ولئن زعمت أن عيسى (عليه السلام) أبرأ العميان فإن محمدأ (صلى الله عليه وآله) قد فعل ما هو أكثر من ذلك، إن قتادة بن ربعي كان رجلا صبيحا فلما أن كان يوم احد أصابته طعنة في عينه فبدرت حدقته فأخذها بيده، ثم أتى بها النبي (صلى الله عليه وآله) فقال: يا رسول الله إن امر أتي الآن تبغضني، فأخذها رسول الله (صلى الله عليه وآله) من يده ثم وضعها مكانها فلم تكن تعرف إلا بفضل حسنها وفضل ضوئها على العين الاخرى

And if you claim that Isaas cured the blind, so Muhammadsaww has done what is more than that. Qatada Bin Rabie was a handsome man. When it was the day of Sunday, he was hit by a stab in his eye and it rolled down his cheek. So, he took it in his hand, then came with it to the Prophetsaww and said, ‘O Rasool-Allahsaww! A matter has come now yousaww will hate me’. Rasool-Allahsaww took it from his hand then placed it in its place. So, he was not recognised except by the grace of his beauty and of its illumination over the other eye.

ولقد جرح عبد الله بن عتيك وبانت يده يوم ابن أبي الحقيق فجاء إلى النبي صلى الله عليه وآله ليلا فمسح عليه يده، فلم تكن تعرف من اليد الاخرى

And Abdullah Bin Ateek was injured and his hand was disjointed one day by Ibn Abu Al-Haqeeq, so he came to the Prophetsaww one night, and hesaww wiped hissaww hand upon him, so it was not recognised (to be any different) from the other hand.

ولقد أصاب محمد بن مسلمة يوم كعب بن الا شرف مثل ذلك في عينه ويده، فمسحه رسول الله فلم تستبينا.

And Muhammad Bin Muslim had been hit one day by Ka’ab Bin Al-Ashraf, similar to that in his eye and his hand, so Rasool-Allahsaww wiped it, so it could not be detected.

ولقد إصاب عبد الله بن أنيس مثل ذلك في عينه فمسحها فما عرفت من الاخرى فهذه كلها دلالة لنبوته (صلى الله عليه وآله)

And Abdullah Bin Aneys was hit similar to that in his eye, so hesaww wiped it, and it was not recognised (to be any different) from the other. All these are evidences for hissaww Prophet-hood’.

قال له اليهودي: فإن عيسى بن مريم يزعمون أنه قد أحيى الموتى بإذن الله تعالى.

The Jew said to himasws, ‘Isaas Bin Maryamas, they are claiming that heas had revived the dead by the Permission of Allahazwj the Exalted’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) سبحت في يده تسع حصيات تسمع نغماتها في جمودها ولاروح فيها لتمام حجة نبوته ولقد كلمته الموتى من بعد موتهم واستغاثوه مما خافوا من تبعته ولقد صلى بأصحابه ذات يوم فقال: ماههنا من بني النجار أحد وصاحبهم محتبس على باب الجنة بثلاثة دراهم لفلان اليهودي ؟ وكان شهيدا.

Aliasws said to him: ‘It was like that, and Muhammadsaww, nine pebbles glorified in hissaww hand, their chants were heard in their immobility and there spirits were therein to complete the proof of hissaww Prophet-hood, and the deceased had spoken to himsaww from after their deaths and sought hissaww help from what they feared its pursuit. And hesaww had prayed Salat with hissaww companions one day and hesaww said: ‘Isn’t there anyone from the clan of Najjar, and their companion is being withheld at the Door of the Paradise, to give three Dirhams to so and so the Jew?’ And he had been martyred.

ولئن زعمت أن عيسى (عليه السلام) كلم الموتى فلقد كان لمحمد (صلى الله عليه وآله) ما هو أعجب من هذا، إن النبي (صلى الله عليه وآله) لما نزل بالطائف وحاصر أهلها بعثوا إليه بشاة مسلوخة مطلية (مطبوخة خ ل) بسم فنطق الذراع منها فقالت: يا رسول الله لا تأكلني فإني مسمومة، فلو كلمته البهيمة وهي حية لكانت من أعظم حجج الله عزوجل على المنكرين لنبوته، فكيف وقد كلمته من بعد ذبح وسلخ وشي،

And if you claim that Isaas spoke to the dead, so there has been for Muhammadsaww what is more wondrous than this. When the Prophetsaww encamped at Al-Ta’if and besieged its people, they sent a sheep to himas, cooked and painted with poison. But the forearm (of the sheep) from it spoke and said, ‘O Rasool-Allahsaww! I am poisoned’. If an animal had spoken to himsaww while it is alive, it would have been from the great proofs of Allahazwj Mighty and Majestic upon the deniers of hissaww Prophet-hood, so how is it, and it had spoken to himsaww from after having been slaughtered and cooked, and seasoned.

ولقد كان (صلى الله عليه وآله) يدعو بالشجرة فتجيبه، وتكلمه البهيمة، وتكلمه السباع وتشهد له بالنبوة وتحذرهم عصيانه، فهذا أكثر مما اعطي عيسى (عليه السلام).

And hesaww had called the tree and it had answered himsaww, and the animals spoke to himsaww, and the lions spoke to himsaww and testified for himsaww with the Prophet-hood, and warned them from disobeying himsaww. Thus, this is more than what Isaas had been Given’.

قال له اليهودي: إن عيسى يزعمون أنه أنبأ قومه بما يأكلون وما يدخرون في بيوتهم.

The Jew said to himasws, ‘Isaas, they are claiming that heas informed hisas people with what they had eaten and what they had hoarded in their houses’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) فعل ما هو أكثر من هذا، إن عيسى (عليه السلام) أنبأ قومه بما كان من وراء حائط، ومحمد (صلى الله عليه وآله) أنبأ عن مؤتة وهو عنها غائب، ووصف حربهم ومن استشهد منهم، وبينه وبينهم مسيرة شهر.

Aliasws said to him: ‘It was like that, and Muhammadsaww did what is more than this. Isaas informed hisas people with what was from behind a wall, and Muhammadsaww informed hissaww people about a death and hesaww was absent from it, and described their war and the ones from them who would be martyred, and there was a travel distance of a month between himsaww and them.

وكان يأتيه الرجل يريد أن يسأله عن شئ فيقول (صلى الله عليه وآله): تقول أو أقول ؟ فيقول: بل قل يا رسول الله فيقول: جئتني في كذا وكذا حتى يفرغ من حاجته.

And the man came to him intending to ask himsaww about something, and hesaww said: ‘Will you speak or shall Isaww speak?’ He said, ‘But, speak, O Rasool-Allahsaww!’ Hesaww said: ‘You came to mesaww regarding such and such’, until he was free from his need.

ولقد كان (صلى الله عليه وآله) يخبر أهل مكة بأسرارهم بمكة حتي لا يترك من أسرارهم شيئا، منها ماكان بين صفوان بن امية وبين عمير بن وهب إذا أتاه عمير فقال: جئت في فكاك ابني فقال له: كذبت بل قلت لصفوان وقد اجتمعتم في الحطيم وذكرتم قتلى بدر: والله للموت خير لنا من البقاء مع ما صنع محمد (صلى الله عليه وآله) بنا، وهل حياة بعد أهل القليب ؟

And hesaww had informed the people of Makkah of their secrets at Makkah until hesaww did not leave anything from their secrets. From it was what was between Safwan Bin Amiya and Umeyr Bin Wahab when Umeyr came to himsaww and said, ‘I came regarding my dead son’. Hesaww said to him: ‘But, you said to Safwan, and you had gathered in Al-Hateym and you mentioned killing mesaww at Badr, ‘By Allahazwj! The death is better for us than the remaining with what Muhammadsaww is doing with us, and is there any life after the people of Al-Qaleyb?’

فقلت أنت: لولا عيالي ودين علي لارحتك من محمد فقال صفوان: علي أن أقضي دينك وأن أجعل بناتك مع بناتي يصيبهن من خير أو شر. فقلت أنت: فاكتمها علي وجهزني حتى أذهب فأقتله، فجئت لتقتلني فقال: صدقت يا رسول الله، فأنا أشهد أن لا إله إلا الله، وأنك رسول الله. وأشباه هذا مما لا يحصى.

So, you said, ‘Had it not been for my dependants and debts upon me, I would have waited for you, from Muhammadsaww’. Safwan said, ‘Upon me is that I pay off your debts and that I shall make your daughters to be with my daughters to accompany them, from good or evil’. You said, ‘Repeat it unto me and leave me until I go and kill himsaww’. So, you came to kill mesaww’. He said, ‘Yousaww speak the truth, O Rasool-Allahsaww! I testify that there is no god except Allahazwj, and yousaww are a Rasoolsaww of Allahazwj’. And the like of this are from what cannot be counted’.

قال له اليهودي: فإن عيسى يزعمون أنه خلق من الطين كهيئة الطير فينفخ فيه فيكون طيرا بإذن الله عز وجل

The Jew said to himasws, ‘Isaas, they are claiming that heas created from clay like a body of the bird, then heas blew into it, and it became a bird by the Permission of Allahazwj Mighty and Majestic’.

فقال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) قد فعل ما هو شبيه بهذا أخذ يوم حنين حجرا فسمعنا للحجر تسبيحا وتقديسا، ثم قال (صلى الله عليه وآله) للحجر: انفلق فانفلق ثلاث فلق، نسمع لكل فلقة منها تسبيحا لا يسمع للاخرى.

Aliasws said to him: ‘It was like that, and Muhammadsaww had done what is like this. On the day of (battle of) Hunayn, hesaww grabbed a rock, and we heard glorification and extollation of Holiness from the rock. Then hesaww said to the rock, ‘Split’, and it split into three pieces, and we heard from every piece from it, glorification we did not hear for the other ones.

ولقد بعث إلى شجرة يوم البطحاء فأجابته ولكل غصن منها تسبيح وتهليل و تقديس، ثم قال لها: انشقي فانشقت نصفين، ثم قال لها: التزقي فالتزقت، ثم قال لها: اشهدي لي بالنبوة فشهدت، ثم قال لها: ارجعي إلى مكانك بالتسبيح والتهليل والتقديس ففعلت، وكان موضعها بجنب الجزارين بمكة.

And hesaww had sent a message to a tree on the day of Al-Bat’ha, and it answered himsaww, and for every branch from it was glorifications, and extollations of Oneness, and extollations of Holiness. Then hesaww said to it: ‘Split apart’, and it broke into two halves. Then hesaww said to it: ‘Stick together’, and it was stuck together. Then hesaww said to it: ‘Testify for mesaww with the Prophet-hood’, and it testified. Then hesaww said to it: ‘Return to your place, with the glorifications, and the extollations of Oneness, and the extollations of the Holiness’. It did so, and its place was by the side of Al-Jazareyn at Makkah’.

قال له اليهودي: فإن عيسى يزعمون أنه كان سياحا.

The Jew said to him: ‘Isaas, they are claiming that heas was a traveller’.

فقال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) كانت سياحته في الجهاد، واستنفر في عشر سنين مالا يحصى من حاضر وباد، وأفنى فئاما عن العرب من منعوت بالسيف، لا يداري بالكلام ولا ينام إلا عن دم، ولا يسافر إلا وهو متجهز لقتال عدوه.

Aliasws said to him: ‘It was like that, and Muhammadsaww was a traveller regarding the Jihad, and in ten years hesaww mobilised what cannot be counted from the ones present and remote and killed many from the Arabs from the ones caught by the sword. Hesaww did not circle with the speech, nor sleep except about blood, and hesaww did not travel except and hesaww equipped for fighting hissaww enemies’.

قال له اليهودي: فإن عيسى يزعمون أنه كان زاهدا.

The Jew said to himasws, ‘Isaas, they are claiming that heas was ascetic’.

قال له علي (عليه السلام): لقد كان كذلك، ومحمد (صلى الله عليه وآله) أزهد الا نبياء عليهم السلام كان له ثلاث عشرة زوجة سوى من يطيف به من الاماء ما رفعت له مائدة قط وعليها طعام، وما أكل خبز بر قط، ولاشبع من خبز شعير ثلاث ليال متواليات قط، توفي ودرعه مر هونة عند يهودي بأربعة دراهم،

Aliasws said to him: It was like that, and Muhammadsaww was most ascetic of the Prophetsas. There were thirteen wives for himsaww besides the ones whom hesaww circled with from the maids. No meal was raised for himsaww at all and there was (still) food upon it, and hesaww did not eat the wheat bread at all, nor satiated from the barley bread for three consecutive nights at all. Hesaww passed away and hissaww armour was mortgaged with a Jew for four Dirhams.

ما ترك صفراء ولا بيضاء مع ما وطئ له من البلاد ومكن له من غنائم العباد، ولقد كان يقسم في اليوم الواحد ثلاث مائة ألف وأربعمائة ألف، ويأتيه السائل بالعشي فيقول: و الذي بعث محمدا بالحق ما أمسى في آل محمد صاع من شعير ولاصاع من بر ولا درهم ولا دينار.

Hesaww neither left any yellow (gold) nor white (silver) with what was folded for himsaww from the country and enabled for himsaww from the war booties of the servants. And hesaww used to distribute in one days, three hundred thousand, and four hundred thousand, and a beggar would come to himsaww in the evening and hesaww would say: ‘By the Oneazwj Who Send Muhammadsaww with the Truth, there is nothing among the Progenyasws of Muhammadsaww even one Sa’a of barley, nor a Sa’a of wheat, nor a Dirham nor a Dinar’’.

قال له اليهودي: فإني أشهد أن لاإله إلا الله، وأشهد أن محمدا صلى الله عليه وآله رسول الله وأشهد أنه ما أعطى الله نبيا درجة ولا مرسلا فضيلة إلا وقد جمعها لمحمد (صلى الله عليه وآله)، وزاد محمدا (صلى الله عليه وآله) على الانبياء صلوات الله عليهم أضعاف درجة.

The Jew said to himasws, ‘I testify that there is no god except Allahazwj, and I testify that Muhammadsaww is a Rasoolsaww of Allahazwj, and I testify that Allahazwj did not Give any Prophet a rank, nor a merit to a Messengeras except and Heazwj Gathered it for Muhammadsaww, and Increased Muhammadsaww over the Prophetsas, additional rank’.

فقال ابن عباس لعلي بن أبي طالب (عليه السلام): أشهد يا أبا الحسن أنك من الراسخين في العلم فقال: ويحك ومالي لا أقول ما قلت في نفس من استعظمه الله تعالى في عظمته جلت فقال: (وإنك لعلى خلق عظيم)

Ibn Abbas said to Aliasws Bin Abu Talibasws, ‘I testify, O Abu Al-Hassanasws, youasws from the ones firmly rooted in the Knowledge [3:7]’. Heasws said: ‘Woe be unto you! It is not for measws. Iasws did not say what Iasws said regarding a soul whom Allahazwj the Exalted Magnified in hissaww majestic magnificence, so Heazwj Said: And you are upon magnificent morals [68:4]’’.¹⁵

(باب 3) * * (احتجاجاته صلوات الله عليه على النصارى) *

CHAPTER 3 – HISasws ARGUMENTATION AGAINST THE CHRISTIANS

1 - ج: روي أنه وفد وفد من بلاد الروم إلى المدينة على عهد أبي بكر وفيهم راهب من رهبان النصارى، فأتى مسجد رسول الله (صلى الله عليه وآله) ومعه بختي موقر ذهبا و فضة، وكان أبو بكر حاضرا وعنده جماعة من المهاجرين والانصار فدخل عليهم و حياهم ورحب بهم وتصفح وجوههم ثم قال: أيكم خليفة رسول الله - (صلى الله عليه وآله) - نبيكم وأمين دينكم ؟

It is reported that there was a delegation delegated from a city of Rome to Medina in the era of Abu Bakr, and among them was a monk from the Christian monks who came to the Masjid of Rasool-Allahsaww, and with him were two camels decorated in gold and silver; and Abu Bakr was present and with him was a group of the Emigrants and the Helpers. He entered unto them and greeted them and was welcoming with them and browsed their faces, then said, ‘Which one of you is a Caliph of Rasool-Allahsaww, your Prophetsaww and trustee of your Religion?’

فاومئ إلى أبي بكر فأقبل عليه بوجهه ثم قال: أيها الشيخ ما اسمك ؟ قال: اسمي عتيق قال: ثم ماذا ؟ قال: صديق قال: ثم ماذا ؟ قال: ما أعرف لنفسي اسما غيره، قال: لست بصاحبي فقال له: وما حاجتك ؟

They gestured towards Abu Bakr, so he faced him with his face, then said, ‘O you Sheykh! What is your name?’ He said, ‘My name is Ateeq’. He said, ‘Then what is it?’ He said, ‘Siddique’. He said, ‘Then what?’ He said, ‘I do not know for myself any names other than it’. He said, ‘I am not with my guy’. He said to him, ‘And what is your need?’

قال: أنا من بلاد الروم جئت منها ببختي موقرا ذهبا وفضة لاسأل أمين هذه الامة عن مسألة، إن أجابني عنها أسلمت، وبما أمرني أطعت، وهذا المال بينكم فرقت، وإن عجز عنها رجعت إلى الوراء بما معي ولم أسلم

He said, ‘I am from a city of Rome, coming with two camels decorated in gold and silver to as the trustee of this community about certain issues. If he were to answer me about these, I shall become a Muslim, and obey him with whatever he orders me; and this wealth between you all is to be distributed. And if he is unable from it, I shall return back with whatever is with me and will not become a Muslim’.

فقال له أبو بكر: سل عما بدالك فقال الراهب: والله لا أفتح الكلام ما لم تؤمني من سطوتك وسطوة أصحابك فقال أبو بكر: أنت آمن وليس عليك بأس قل ما شئت

Abu Bakr said to him, ‘Ask about whatever comes to you’. The monk said, ‘By Allahazwj! I will not open the speech for as long as you do not protect me from your stature and the statures of your companions’. Abu Bakr said, ‘You are safe and there won’t be any problem upon you. Say whatever you like to’.

فقال الراهب: أخبرني عن شئ ليس لله، ولا من عند الله ولا يعلمه الله فارتعش أبو بكر ولم يحر جوابا فلما كان بعد هنيئة قال لبعض أصحابه: ايتني بأبي حفص فجاء به فجلس عنده ثم قال: أيها الراهب اسأله،

The monk said, ‘Inform me about something which isn’t for Allahazwj, and is not with Allahazwj, and Allahazwj does not know’. Abu Bakr trembled and could not give an answer. When it was after a while, he said to one of his companions, ‘Come to me with Abu Hafsa (Umar)’. They came with him, and he sat with him, then said, ‘O monk! Ask him’.

فأقبل الراهب بوجهه إلى عمر وقال له مثل ما قال لابي بكر فلم يحر جوابا ثم اتي بعثمان فجرى بين الراهب وبين عثمان ما جرى بينه وبين أبي بكر وعمر فلم يحر جوابا فقال الراهب: أشياخ كرام ذووا رتاج لاسلام،

The monk turned with his face towards Umar and said to him the like of what he had said to Abu Bakr. But he did not give an answer. Then he came to Usman, and there flowed between the monk and Usman what had flowed between him and Abu Bakr and Umar, and he did not give an answer. The monk said, ‘Honourable sheykhs dumbfounded ones of Islam’.

ثم نهض ليخرج فقال أبو بكر: يا عدوالله لولا العهد لخضبت الارض بدمك. فقام سلمان الفارسي رضي الله عنه وأتى علي بن أبي طالب (عليه السلام) و هو جالس في صحن داره مع الحسن والحسين (عليهما السلام) وقص عليه القصة، فقال علي (عليه السلام)

Then he got up to leave, so Abu Bakr said, ‘O enemy of Allahazwj! Had there not been an agreement, I would have dyed the ground with your blood’. Salman Al-Farsyra stood up and came to Aliasws Bin Abu Talibasws, and heasws was seated in the courtyard of hisasws house along with Al-Hassanasws and Al-Husaynasws, and related to himsaww the story. Aliasws said: ‘ . . . ‘.

فخرج ومعه الحسن والحسين (عليهما السلام) حتى أتى المسجد، فلما رأى القوم عليا (عليه السلام) كبروا الله وحمدوا الله وقاموا إليه بأجمعهم، فدخل علي (عليه السلام) وجلس، فقال أبو بكر: أيها الراهب سائله فإنه صاحبك وبغيتك.

Heasws went out and with himasws were Al-Hassanasws and Al-Husaynasws, until heasws came to the Masjid. When the people saw Aliasws, they extolled the Greatness of Allahazwj (Takbeer), and they praised Allahazwj, and they stood up to himasws in their entirety. Aliasws entered and sat down. Abu Bakr said, ‘O you monk! Ask himasws, for he is your guy and the one you seek’.

فأقبل الراهب بوجهه إلى علي (عليه السلام) ثم قال: يا فتى ما اسمك ؟ فقال: اسمي عند اليهود إليا، وعند النصارى إيليا، وعند والدي علي، وعند امي حيدرة. فقال: ما محلك من نبيكم ؟ قال: أخي وصهري وابن عمي.

The monk turned with his face towards Aliasws, then said, ‘O youth! What is your name?’ Heasws said: ‘Myasws name is ‘Elia’ with the Jews’, and with the Christians it is ‘Eliyah’, and with myasws fatheras it is ‘Ali’, and with myasws motheras it is ‘Haidar’. He said, ‘What is yourasws place from yourasws Prophetsaww?’ Heasws said: ‘Myasws brothersaww, and myasws in-law, and myasws cousinsaww’.

قال الراهب: أنت صاحبي ورب عيسى، أخبرني عن شئ ليس لله، ولا من عند الله، ولا يعلمه الله.

The Monk said, ‘Youasws are my guy, by the Lordazwj of Isaas! Inform me about something which isn’t for Allahazwj, and is not with Allahazwj, and Allahazwj does not know’.

قال علي (عليه السلام): على الخبير سقطت، أما قولك: ما ليس لله فإن الله تعالى أحد ليس له صاحبة ولا ولد. وأما قولك: ولا من عند الله فليس من عند الله ظلم لاحد. وأما قولك: لا يعلمه الله لا يعلم له شريكا في الملك.

Aliasws said: ‘You have fallen upon the informed one. As for your words, ‘What isn’t for Allahazwj’, so Allahazwj the Exalted is One, there is neither a female companion for Himazwj nor a son’. And as for your words, ‘And is not with Allahazwj’, so there isn’t with Allahazwj injustice for anyone. And as for your words, ‘Allahazwj does not Know’, so Heazwj does not Know of there being any associates for Himazwj in the Kingdom’.

فقام الراهب وقطع زناره وأخذ رأسه وقبل ما بين عينيه، وقال: أشهد أن لا إله إلا الله، وأشهد أن محمد رسول الله، وأشهد أنك الخليفة وأمين هذه الامة، ومعدن الدين والحكمة، ومنبع عين الحجة لقد قرأت اسمك في التوراة إليا، وفي الا نجيل إيليا وفي القرآن عليا وفي الكتب السالفة حيدرة، ووجدتك بعد النبي (صلى الله عليه وآله) وصيا، وللامارة وليا، وأنت أحق بهذا المجلس من غيرك، فأخبرني ما شأنك وشأن القوم ؟

The Monk stood up and cut his belt and grabbed hisasws head and kissed what is between hisasws eyes, and said, ‘I testify that there is no god except Allahazwj, and I testify that Muhammadsaww is a Rasoolsaww of Allahazwj, and I testify that youasws are the Caliph and Trustee of this community, and mine of the Religion and the Wisdom, and a source of the springs of proof. I had read yourasws name in the Torah as ‘Elia’, and in the Evangel as ‘Eliyah’, and in the Quran as ‘Ali’, and in the previous Books as ‘Haidar’, and I find youasws as a successorasws after the Prophetsaww, and a ruler for the emirate, and youasws are more rightful with this gathering than others are, so inform me, what is yourasws situation and the situation of the people?’

فأجابه بشئ، فقام الراهب وسلم المال إليه بأجمعه، فما برح علي (عليه السلام) من مكانه حتى فرقه في مساكين أهل المدينة ومحاويجهم، وانصرف الراهب إلى قومه مسلما.

Heasws answered him with something, and the Monk stood up and submitted the wealth to him in its entirety. Aliasws did not depart from hisasws place until heasws had distributed it among the poor people of Medina and their needy ones, and the Monk left to go to his people as a Muslim’’.¹⁶

2 - ما: المفيد، عن علي بن خالد، عن العباس بن الوليد، عن محمد بن عمر الكندي، عن عبد الكريم بن إسحاق الرازي، عن بندار، عن سعيد بن خالد، عن إسماعيل بن أبي إدريس، عن عبد الرحمن بن قيس البصري قال حدثنا ذازان عن سلمان الفارسي رحمة الله عليه قال: لما قبض النبي (صلى الله عليه وآله) وتقلد أبو بكر الامر قدم المدينة جماعة من النصارى يتقدمهم جاثليق لهم، له سمت ومعرفة بالكلام و وجوهه، وحفظ التوراة والانجيل وما فيهما

Al Mufeed, from Ali Bin Khalid, from Al Abbas Bin Al Waleed, from Muhammad Bin Umar Al Kindy, from Abdul Kareem Bin Is’haq Al Razy, from Bandaar, from Saeed Bin Khalid, from Ismail Bin Abu Idrees, from Abdul Rahman Qays Al Basry who said,

‘Zazan narrated to us from Salman Al-Farsyra having said, ‘When the Prophetsaww passed away and Abu Bakr was collared with the command, a group of Christians came to Medina headed by a Catholic priest of theirs, having a highness (of status) for him and understanding of the speech and its aspects, and memorisation of the Torah and the Evangel and what is in both of these.

فقصدوا أبا بكر فقال له الجاثليق: إنا وجدنا في الانجيل رسولا يخرج بعد عيسى وقد بلغنا خروج محمد بن عبد الله يذكر أنه ذلك الرسول ففزعنا إلى ملكنا فجمع وجوه قومنا، وأنفذنا في التماس الحق فيما اتصل بنا، وقد فاتنا نبيكم محمد، وفيما قرأناه من كتبنا أن الانبياء لا يخرجون من الدنيا إلا بعد إقامة أوصياء لهم يخلفونهم في اممهم يقتبس منهم الضياء فيما اشكل فأنت أيها الأمير وصيه لنسألك عما نحتاج إليه ؟

They aimed at Abu Bakr and the Catholic priest said to him, ‘We found in the Evangel that a Rasoolas would be coming out after Isaas, and it has reached us the coming of Muhammadsaww Bin Abdullahasws mentioning hesaww is that Rasoolsaww. We panicked to your king and he gathered the faces of our people, and delegated us regarding the seeking of the truth during what is contacted through us, and your Prophetsaww, we have missed himsaww; and among what we have read from our Books is that the Prophetsas do not exit from the world except the nomination of the successorsas of theirs leaving them behind among theiras communities, the light can be taken from themas regarding what is doubtful. O you Emir, are you hissaww successor so we can ask you about was we are needy to?’

فقال عمر: هذا خليفة رسول الله (صلى الله عليه وآله) فجثا الجاثليق لركبتيه وقال له: خبرنا أيها الخليفة عن فضلكم علينا في الدين فإنا جئنا نسأل عن ذلك

Umar said, ‘This is the Caliph of Rasool-Allahsaww’. The Catholic priest knelt down due to his prestige and said to him, ‘Inform us, O Caliph, about your merits over us regarding the Religion, for we came to ask about that’.

فقال أبو بكر: نحن مؤمنون وأنتم كفار، والمؤمن خير من الكافر، والايمان خيرمن الكفر. فقال الجاثليق: هذه دعوى يحتاج إلى حجة، فخبرني أنت مؤمن عند الله أم عند نفسك ؟ فقال أبو بكر أنا مؤمن عند نفسي ولا علم لي بما عند الله

Abu Bakr said, ‘We are Momineen and you are Kafirs, and the Momineen are better than the Kafirs, and the Eman is better than the Kufr’. The Catholic priest said, ‘This is a claim needy to a proof, so inform me, are you a Momin in the Presence of Allahazwj or in the presence of yourself?’ Abu Bakr said, ‘I am a momin with myself and there is no knowledge for me with what is in the Presence of Allahazwj’.

فقال الجاثليق: فهل أنا كافر عندك على مثل ما أنت مؤمن أم أنا كافر عند الله ؟ فقال: أنت عندي كافر، ولاعلم لي بحالك عند الله. فقال الجاثليق: فما أراك إلا شاكا في نفسك وفي، ولست على يقين من دينك فخبرني ألك عند الله منزلة في الجنة بما أنت عليه من الدين تعرفها ؟

The Catholic priest said, ‘So, am I a Kafir in your presence upon the like of what you are a Momin, or am I a Kafir in the Presence of Allahazwj?’ He said, ‘You are a Kafir in my presence, and there is no knowledge for me with your state in the Presence of Allahazwj’. The Catholic priest said, ‘Then I do not see except a doubt within yourself regarding me, and you aren’t upon conviction from your religion. Inform me, is there a house for you in the Paradise due to what you are upon from the Religion (which) you recognise?’

فقال: لي منزلة من الجنة أعرفها بالوعد، ولا أعلم هل أصل إليها أم لا. فقال له: فترجولي منزلة من الجنة ؟ قال: أجل أرجو. ذلك فقال الجاثليق: فما أراك إلا راجيا لي وخائفا على نفسك، فما فضلك في العلم ؟

He said, ‘There is a house for me from the Paradise. I recognise is by the promise, and I do not know whether I shall arrive to it or not’. He said to him, ‘Do you wish for me to have a house from the Paradise?’ He said, ‘Yes, I do wish that’. The Catholic priest said, ‘Then I do not see except that you are wishing for me and fearful upon yourself, so what is your merit regarding the knowledge?’

ثم قال له: أخبرني هل احتويت على جميع علم النبي المبعوث إليك ؟ قال: لا، ولكني أعلم منه ما قضى لي علمه. قال: فكيف صرت خليفة للنبي وأنت لا تحيط علما بما يحتاج إليه أمته من علمه ؟ وكيف قد مك قومك على ذلك ؟

Then he said to him, ‘Inform me, are you containing the entirety of the knowledge of the Prophetsaww Sent to you?’ He said, ‘No, but I am more knowledgeable than himsaww for what has been decreed to me of hissaww knowledge’. He said, ‘How did you come to be a Caliph of the Prophetsaww and you do not contain knowledge of what hissaww community would be needy to from hissaww knowledge? And how did your people place you ahead upon that?’

فقال له عمر: كف أيها النصراني عن هذا العتب وإلا أبحنادمك ! فقال الجاثليق ما هذا عدل على من جاء مستر شدا طالبا.

Umar said to him, ‘O Christian! Stop from this blame or else I will legalise your blood!’ The Catholic priest said, ‘This is not justice upon the one who has come travelling with difficulties to seek’.

قال سلمان رحمة الله عليه: فكأنما البسنا جلباب المذلة فنهضت حتى أتيت عليا (عليه السلام) فأخبرته الخبر فأقبل - بأبي وامي - حتى جلس والنصراني يقول: دلوني على من أسأله عما أحتاج. فقال له أمير المؤمنين (عليه السلام): سل يا نصراني، فوالذني فلق الحبة وبرئ النسمة لا تسألني عما مضى ولاما يكون إلا أخبرتك به عن نبي الهدى محمد (صلى الله عليه وآله).

Salmanra said, ‘It was as if we had worn a covering of disgrace, so Ira went until I came to the door of Aliasws and informed himasws the news. So, heasws came, by myra father and myra mother – until heasws sat, and the Christian was saying, ‘Point me upon the one I can ask him about what I need’. Amir Al-Momineenasws said to him: ‘Ask, O Christian, for, by the Oneazwj Who Split the seed and Formed the person, you will not ask measws about what has passed nor what is to happen (in the future) except Iasws will inform you with it on behalf of the Prophetsaww of Guidance Muhammadsaww’.

فقال النصراني: أسألك عما سألت عنه هذا الشيخ، خبرني أمؤمن أنت عند الله أم عند نفسك ؟ فقال أمير المؤمنين (عليه السلام): أنا مؤمن عند الله كما أنا مؤمن في عقيدتي. فقال الجاثليق: الله أكبر هذا كلام وثيق بدينه متحقق فيه بصحة يقينه، فخبرني الآن عن منزلتك في الجنة ماهي ؟

The Christian said, ‘I ask youasws about what I asked this sheykh about. Inform me, are youasws a Momin in the Presence of Allahazwj in the presence of yourself?’ Amir Al-Momineenasws said: ‘Iasws am a Momin in the Presence of Allahazwj just as I am a Momin in myasws own belief’. The Catholic priest said, ‘Allahazwj is the Greatest! This is a speech of one firm with his Religion, verified regarding the correctness of his conviction. Inform me now about yourasws house in the Paradise, what is it?’

فقال (عليه السلام) منزلتي مع النبي الامي في الفردوس الاعلى لاأرتاب بذلك ولا أشك في الوعد به من ربي قال النصراني: فبما ذاعرفت الوعد لك بالمنزلة التي ذكرتها ؟ فقال أمير المؤمنين (عليه السلام) بالكتاب المنزل وصدق النبي المرسل قال فبما علمت صدق نبيك ؟ قال بالآيات الباهرات والمعجزات البينات

Heasws said: ‘Myasws house is with the Prophetsaww, the Ummy, in the high (Garden of) Al-Firdows, neither am Iasws suspicious of that nor do Iasws doubt in the Promise of it from myasws Lordazwj’. The Christian said, ‘What is that due to which youasws recognise the promise for youasws with the house which youasws are mentioning it?’ Amir Al-Momineenasws said: ‘By the Revealed Book and truthfulness of the Mursil Prophetsaww’. He said, ‘By what do youasws know the truthfulness of yourasws Prophetsaww?’ Heasws said: ‘By the clear Signs and the evidential miracles’.

قال الجاثليق: هذا طريق الحجة لمن أراد الاحتجاج، خبرني عن الله تعالى أين هو اليوم ؟ فقال (عليه السلام) يا نصراني إن الله تعالى يجل عن الاين، ويتعالى عن المكان كان فيما لم يزل ولامكان وهو اليوم على ذلك، لم يتغير من حال إلى حال

The Catholic priest said, ‘This is a way of the arguing of the one who wants the argumentation. Inform me about Allahazwj the Exalted, where is Heazwj today?’ Heasws said: ‘O Christian! Allahazwj the Exalted is beyond from the ‘where’, and Exalted from the place in what Heazwj was not there from a place, and today Heazwj is upon that. Heazwj does not change from a state to a state’.

فقال: أجل أحسنت أيها العالم وأؤجزت في الجواب، فخبرني عن الله تعالى أمدرك بالحواس عندك فيسألك المسترشد في طلبه استعمال الحواس أم كيف طريق المعرفة به إن لم يكن الامر كذلك ؟

He said, ‘Yes, well done O scholar, and youasws have exceeded in the answer. Inform me about Allahazwj the Exalted, can Heazwj be Realised by the sensory perceptions with youasws so one can ask youasws to be guided in seeking Himazwj by using the senses, or how is the path to the recognition of Himazwj, if the matter does not happen to be like that?’

فقال أمير المؤمنين (عليه السلام): تعالى الملك الجبار أن يوصف بمقدار، أو تدركه الحواس، أو يقاس بالناس، والطريق إلى معرفته صنائعه الباهرة للعقول الدالة ذوي الاعتبار بما هو منها مشهود ومعقول

Amir Al-Momineenasws said, ‘Exalted is the King, the Compeller from being described with a measurement, or realised by the sensory perception, or compared with the people; and the path to recognising Himazwj is Hisazwj Making, clear for the intellects are the evidences with the lessons with what Heazwj is witnessed and understood from these’.

قال الجاثليق: صدقت هذاو الله هوالحق الذي قد ضل عنه التائهون في الجهالات، فخبرني الآن عما قاله نبيكم في المسيح وأنه مخلوق من أين أثبت له الخلق ونفى عنه الالهية، وأوجب فيه النقص، وقد عرفت ما يعتقد فيه كثير من المتدينين ؟

The Catholic priest said, ‘Youasws speak the truth! By Allahazwj, this, it is the truth which the wanderers have strayed from in the ignorance. Inform me now about what yourasws Prophetsaww said regarding the Messiahas and heas is a created being, from where is the creation proved for himas and the goodness is negated from himas, and the deficiency is necessitated regarding himas, and they have recognised what a lot of the religious people are believing in?’

فقال أمير المؤمنين (عليه السلام): أثبت له الخلق بالتقدير الذي لزمه والتصوير والتغير من حال إلى حال، والزيادة التي لم ينفك منها والنقصان، ولم أنف عنه النبوة ولا أخرجته من العصمة والكمال والتأييد، وقد جاءنا عن الله تعالى بأنه مثل آدم خلقه من تراب ثم قال له: كن فيكون

Amir Al-Momineenasws said: ‘Iasws prove the creation being for himas by the measurement which necessitates himas, and the image, and the changing from a state to a state, and the increase which cannot be negated from it and the reduction, and Iasws do not refuse the Prophet-hood from himas nor do Iasws take himas out from the infallibility and the perfection and the support, and there has come to us from Allahazwj the Exalted that heas is like Adamas. Heazwj Created himas from soil then Said to him: “Be!” And heas came into being’.

فقال له الجاثليق: هذا ما لا يطعن فيه الآن عير أن الحجاج مما يشترك فيه الحجة على الخلق والمحجوج منهم فبم نبت أيها العالم من الرعية الناقصة عندي ؟

The Catholic priest said to himasws, ‘This what there is no challenging regarding it now apart from that the arguments are from what the proof upon the creation participates and the proven is from them. So, by what do youasws, O scholar, grow the incomplete parish with me?’

قال: بما أخبرتك به من علمي بما كان وما يكون. قال الجاثليق: فهلم شيئا من ذكر ذلك أتحقق به دعواك.

Heasws said: ‘With what Iasws inform you with from myasws knowledge with what has happened (in the past) and what is to happen (in the future)’. The Catholic priest said, ‘Is there anything from the mention of that I can investigate yourasws claim with?’

فقال أمير المؤمنين (عليه السلام): خرجت أيها النصراني من مستقرك مستفزا لمن قصدت بسؤالك له مضمرا خلاف ما أظهرت من الطلب والاسترشاد، فأريت في منامك مقامي وحدثت فيه بكلامي وحذرت فيه من خلافي، وامرت فيه باتباعي.

Amir Al-Momineenasws said: ‘You came out, O you Christian, from your dwelling, provocative to the one you aimed with your questioning to him, secretly opposite to what you manifested from the seeking and the guidance, and you saw in your dream myasws position, and you discussed during it of myasws speech, and were warned during it of the ones opposing measws, and were commanded during it with following measws’.

قال: صدقت والله الذي بعث المسيح، وما اطلع على ما أخبرتني به إلا الله تعالى، وأنا أشهد أن لا إله إلا الله وأن محمدا رسول الله (صلى الله عليه وآله)، وأنك وصي رسول الله وأحق الناس بمقامه.

He said, ‘Youasws speak the truth. By Allahazwj Who Sent the Messiahas, and no one knows what I have been informed with except Allahazwj the Exalted, and I testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are a successorasws of Rasool-Allahsaww and most rightful of the people with hissaww position’.

وأسلم الذين كانوا معه كإ سلامه، وقالوا: نرجع إلى صاحبنا فنخبره بما وجدنا عليه هذا الامر وندعوه إلى الحق.

And those who were with him became Muslims just like him, and they said, ‘We shall return to our companion and we shall inform him of what we found this matter to be upon and invite him to the truth’.

فقال له عمر: الحمد لله الذي هداك أيها الرجل إلى الحق، وهدى من معك إليه غير أنه يجب أن تعلم أن علم النبوة في أهل بيت صاحبها، والامر بعده لمن خاطبت أولا برضى الامة واصطلاحها عليه وتخبر صاحبك بذلك وتدعوه إلى طاعة الخليفة.

Umar said to him, ‘The Praise is for Allahazwj Who Guided you, O man, to the truth, and Guided the ones with you to Himazwj, apart from that it is Obligatory to know that the knowledge of the Prophet-hood is in the family of its owner, and the matter after himsaww is for the one whom you addressed at first (Abu Bakr) by the pleasure of the community and their convening upon him, and inform your companion of that and invite him to the obedience of the Caliph (Abu Bakr)’.

فقال: عرفت ما قلت أيها الرجل وأنا على يقين من أمري فيما أسررت و أعلنت.

He said, ‘I have understood what you have said, O man, and I am upon conviction from my matter regarding what I kept a secret and what I announced’.

وانصرف الناس وتقدم عمر أن لا يذكر ذلك المقام بعد، وتوعد على من ذكره بالعقاب، وقال: أم والله لولا أنني أخاف أن يقول الناس: قتل مسلما لقتلت هذا الشيخ ومن معه، فإنني أظن أنهم شياطين أرادوا الا فساد على هذه الامة وإيقاع الفرقة بينها !.

And the people dispersed, and Umar advanced (proclaimed) that, that place will not be mentioned afterwards, and threatened the ones who would mention it with the punishment, and said, ‘Or, by Allahazwj, had it not been for my fear that the people would say, ‘A Muslim has been killed’, I would have killed this sheykh (Abu Bakr) and the ones with him, for I think that they are satans intending the mischief upon this community, and creating division between it!’

فقال أمير المؤمنين صلوات الله عليه: يا سلمان أترى كيف يظهر الله الحجة لاوليائه وما يزيد بذلك قومنا عنا إلا نفورا ؟

Amir Al-Momineenasws said: ‘O Salmanra! Did you see how Allahazwj Manifested the proof of Hisazwj Guardiansasws, and (still) our people did not increase by that except aversion from usasws?’’¹⁷

3 - يل، فض: بالاسناد يرفعه إلى أنس بن مالك أنه قال: وفد الاسقف النجراني على عمربن الخطاب لاجل أدائه الجزية فدعاه عمر إلى الاسلام، فقال له الا سقف: أنتم تقولون: إن لله جنة عرضها السماوات والارض فأين تكون النار ؟

By the chain, raising it to Anas Bin Malik who said,

‘Al-Asqaf of Al-Najran led a delegation to Umar Bin Al-Khattab for the reason of his paying the taxes, so Umar invited him to Islam. Al-Asqaf said to him, ‘Aren’t you saying that there is a Garden for Allahazwj, its expanse is of the skies and the earth, so where does the Fire (Hell) happen to be?’

قال: فسكت عمر ولم يرد جوابا قال: فقال له الجماعة الحاضرون: أجبه يا أمير المؤمنين حتى لا يطعن في الاسلام قال: فأطرق خجلا من الجماعة الحاضرين ساعة لايرد جوابا، فإذا بباب المسجد رجل قد سده بمنكبيه فتأملوه وإذا به عيبة علم النبوة علي بن أبي طالب (عليه السلام) قد دخل، قال فضج الناس عند رؤيته.

He (the narrator) said, ‘Umar was silent and did not return an answer. The ones gathered in his presence said, ‘Answer him, O Umar, until there is no accusation regarding Islam!’ He bowed down in shame from the group presence, not returning an answer. Then there was a man at the door of the Masjid whose shoulders were filled having the treasure of the knowledge of the Prophet-hood, Aliasws Bin Abu Talibasws, having had entered. So the people clamoured at seeing himasws.

قال: فقال عمربن الخطاب والجماعة على أقدامهم وقال: يا مولاي أين كنت عن هذا الاسقف الذي قد علانا منه الكلام ؟ أخبره يا مولاي بالعجل إنه يريد الاسلام فأنت البدر التمام ومصباح الظلام، وابن عم رسول الانام

He (the narrator) said, ‘Umar Bin Al-Khattab and the group were upon their feet and said, ‘O my Masterasws! Where were youasws from this Al-Asqaf from whom we have heard the speech? Inform him, O my Masterasws, immediately, he wants (people to renege from) Islam, for youasws are the full moon and a lantern in the darkness, and cousinasws of the Rasoolsaww of the people!’

فقال الامام (عليه السلام): ما تقول يا اسقف ؟ قال: يافتى أنتم تقولون: إن الجنة عرضها السماوات والارض، فأين تكون النار ؟ قال له الامام (عليه السلام): إذا جاء الليل أين يكون النهار ؟

The Imamasws said: ‘What are you saying, O Asqaf?’ He said, ‘O youth! You (Muslims) are saying that the Paradise, its width is of the skies and the earth, so when does the Fire (Hell) happen to be?’ The Imamasws said to him: ‘When the night comes, where does the day happen to be?’

فقال له الاسقف: من أنت يافتى ؟ دعني حتى أسأل هذا الفظ الغليظ أنبئني يا عمر عن أرض طلعت عليها الشمس ساعة ولم تطلع مرة اخرى قال: عمر اعفني عن هذا، واسأل علي بن أبي طالب (عليه السلام) ثم قال: أخبره يا أبا الحسن

Al-Asqaf said to himasws, ‘Who are youasws, O youth? Leave me until I ask this loud mouthed one! Inform me O Umar, about the ground upon which the sun emerged for a while and will not emerge another time’. Umar said, ‘Excuse me from this, and ask Aliasws Bin Abu Talibasws’. Then he said, ‘Inform him, O Abu Al-Hassanasws’.

فقال علي (عليه السلام): هي أرض البحر الذي فلقه الله تعالى لموسى حتى عبر هو وجنوده فوقعت الشمس عليها تلك الساعة ولم تطلع عليها قبل ولا بعد وانطبق البحر على فرعون وجنوده

Aliasws said: ‘It is the ground of the sea which Allahazwj the Exalted Split for Musaas until hesaww and hisas crowd crossed. So, the sun fell upon it during that moment and did not emerge upon it before nor will it afterwards, and the sea layered upon Pharaohla and hisla army’.

فقال الاسقف: صدقت يافتى قومه وسيد عشيرته أخبرني عن شئ هو في أهل الدنيا، تأخذ الناس منه مهما أخذوا فلا ينقص بل يزداد. قال (عليه السلام) هو القرآن والعلوم.

Al-Asqaf said, ‘Youasws speak the truth, O youth of hisasws people and chief of hisasws clan! Inform me about something, which is regarding the people of the world. The people are taking from it whatever they are taking, but it does not reduce, but it increases’. Heasws said: ‘It is the Quran and the knowledge’.

فقال: صدقت أخبرني عن أول رسول أرسله الله تعالى لامن الجن ولامن الانس فقال (صلى الله عليه واله): ذلك الغراب الذي بعثه الله تعالى لما قتل قابيل أخاه هابيل، فبقي متحيرا لا يعلم مايصنع به فعند ذلك بعث الله غرابا يبحث في الارض ليريه كيف يواري سوأة أخيه.

He said, ‘Youasws speak the truth. Inform me about the first messenger which Allahazwj Sent who is neither from the Jinn nor from the human beings’. Heasws said: ‘That is the crow which Allahazwj the Exalted Sent when Qabeella killed hisla brotheras Habeelas, as hela remained confused not knowing what hela should do with himas. During that, Allahazwj Sent a crow to dig in the earth to show himla how to cover the body of hisla brotheras’.

قال: صدقت يافتى، فقد بقي لي مسألة واحدة اريد أن يخبرني عنها هذا - و أومأ بيده إلى عمر - فقال له: يا عمر أخبرني أين هو الله ؟ قال: فغضب عند ذلك عمر وأمسك ولم يرد جوابا. قال فالتفت الامام علي (عليه السلام) وقال: لا تغضب يا أبا حفص حتى لا يقول: إنك قد عجزت فقال: فأخبره أنت يا أبا الحسن،

He said, ‘Youasws speak the truth, O youth. There remains one question for me I want youasws to inform me about this. This’ – and he gestured by his hand towards Umar, and said to him, ‘O Umar! Inform me, where is Allahazwj?’ Umar got angry at that and was silent and did not return an answer’. So, the Imam Aliasws turned and said, ‘Do not be angry O father of Hafsa, for they will say that you are unable’. He said, ‘Then youasws inform him, O Abu Al-Hassanasws’.

فعند ذلك قال الامام (عليه السلام): كنت يوما عند رسول الله (صلى الله عليه وآله) إذأ قبل إليه ملك فسلم عليه فرد (عليه السلام)، فقال له: أين كنت ؟ قال: عند ربي فوق سبع سماوات. قال: ثم أقبل ملك آخر فقال: أين كنت ؟ قال: عند ربي في تخوم الارض السابعة السفلى، ثم أقبل ملك آخر ثالث فقال له: أين كنت ؟ قال: عند ربي في مطلع الشمس، ثم جاء ملك آخر فقال: أين كنت ؟ قال: كنت عند ربي في مغرب الشمس،

During that, the Imamasws said, ‘One day Iasws was in the presence of Rasool-Allahsaww when an Angel came to him and greeted unto himsaww. So, hesaww returned the greeting and said to him: ‘Where were you?’ He said, ‘With my Lordazwj, above the seven skies’. Then another Angel came, and hesaww said: ‘Where were you?’ He said, ‘With my Lordazwj in the bottom of the seventh lowest firmament of the earth’. Then a third Angel came and hesaww said to him: ‘Where were you?’ He said, ‘With my Lordazwj at the emergence of the sun’. Then another Angel came and hesaww said: ‘Where were you?’ He said, ‘I was with my Lordazwj in the west of the sun’.

لان الله لا يخلو منه مكان، ولا هو في شئ ولا على شئ ولامن شئ وسع كرسيه السماوات والارض ليس كمثله شئ وهو السميع البصير، لا يعزب عنه مثقال ذرة في الارض ولافي السماء ولا أصغر من ذلك ولا أكبر، يعلم ما في السماوات وما في الارض، ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أينما كانوا

(This is) because Allahazwj is such, there is no place vacant from Himazwj, nor is Heazwj in something, nor upon something, nor from something. Hisazwj Chair extends to the skies and the earth. There is nothing like Himazwj, and Heazwj is the Hearing, the Seeing. Neither is any weight of a particle hidden from Himazwj in the earth, nor in the sky, nor anything smaller than that nor larger. Heazwj Knows what is in the skies and what is in the earth. There does not happen any counsel of three except Heazwj is their fourth, nor five except Heazwj is their sixth, nor any less than that nor more except Heazwj is with them wherever they may be’.

قال: فلما سمع الاسقف قوله قال له: مد يدك فاني أشهد أن لا إله إلا الله وأن محمدا رسول، وأنك خليفة الله في أرضه ووصي رسوله، وأن هذا الجالس الغليظ الكفل المحبنطئ ليس هو لهذا بأهل، وإنما أنت أهله،

He (the narrator) said, ‘When Al-Asqaf heard hisasws words, said to himasws, ‘Extend yourasws hand, for I testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww, and youasws are a Caliph of Allahazwj in Hisazwj earth and a successorasws of Hisazwj Rasoolsaww, and that this one seated (on the pulpit) is the repugnant angry one thrower of his weight upon the people. He isn’t the one rightful of this, and rather youasws are its rightful one’.

فتبسم الامام (عليه السلام)

The Imamasws smiled’’.¹⁸

4 - من كتاب إرشاد القلوب للديلمي بحذف الاسناد قال: لما جلس عمر في الخلافة جرى بين رجل من أصحابه يقال له الحارث بن سنان الازدي وبين رجل من الانصار كلام ومنازعة فلم ينتصف له عمر فلحق الحارث بن سنان بقيصر وارتد عن الاسلام ونسي القرآن كله إلا قول الله عزوجل: (ومن يبتغ غير الاسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين)

From the book ‘Irshad al Quloob’ of Al Daylami, by a deleted chain, said,

‘When Umar sat in the Caliphate, there flowed talk and conflict between a man from his companions called Al-Haris Bin Sinan Al-Azdy and a man from the Helpers. Umar was not fair to him, so Al-Haris Bin Sinan attached himself with Caesar and reneged from Islam and forgot the Quran, all of it, except the Words of Allahazwj Mighty and Majestic: And the one who seeks other than Islam as a Religion, it will never be Accepted from him, and in the Hereafter he would be from the losers [3:85].

فسمع قيصر هذا الكلام قال: سأكتب إلى ملك العرب بمسائل، فإن أخبرني بتفسيرها أطلقت من عندي من الاسارى، وإن لم يخبرني بتفسير مسائلي عمدت إلى الا سارى فعرضت عليهم النصرانية فمن قبل منهم استعبدته، ومن لم يقبل قتلته

He made Caesar listen to this speech. He said, ‘I shall write to the king of the Arabs with (certain) questions, so if he informs me of its interpretation, I shall free the prisoners (who are) with me, and if he does not inform me of the interpretation of my questioned, I shall baptize the prisoners and present the Christianity to them. The one from them who accepts, I shall enslave him, and one who does not accept, I shall kill him’.

وكتب إلى عمربن الخطاب بمسائل: أحدها سؤاله تفسير الفاتحة، وعن الماء الذي ليس من الارض ولا من السماء، وعما يتنفس ولاروح فيه، وعن عصا موسى (عليه السلام) مم كانت ؟ وما اسمها ؟ وما طولها ؟ وعن جارية بكر لاخوين في الدنيا وفي الآخرة لواحد

And he wrote to Umar Bin Al-Khattab with the question – one of these was his question of the interpretation of Al-Fatiha, and about the weather which is neither from the earth nor from the sky, and about what breathes and there is no soul in it, and about the staff of Musaas, where was it from? And what is its name? And what is its length? And about a virgin girl of two brothers in the world and in the Hereafter for one’.

فلما وردت هذه المسائل على عمر لم يعرف تفسيرها ففزع في ذلك إلى علي (عليه السلام) فكتب إلى قيصر: من علي بن أبي طالب صهر محمد (صلى الله عليه وآله)، ووارث علمه، و أقرب الخلق إليه، ووزيره، ومن حقت اله الولاية، وامر الخلق من أعدائه بالبرإة، قرة عين رسول الله (صلى الله عليه وآله)، وزوج ابنته، وأبو ولده إلى قيصر ملك الروم:

When these questions arrived to Umar, he did not know their interpretation, so he panicked regarding that to Aliasws. So, heasws wrote to Caesar: ‘From Aliasws Bin Abu Talibasws, in-law of Muhammadsaww and inheritor of hissaww knowledge, and the closest of the people to himsaww, and hissaww Vizier, and the one for whom the state (rule) is rightful, and hesaww instructed the people from hissaww enemies with the disavowment, delight of the eyes of Rasool-Allahsaww, and husband of hissaww daughterasws, and fatherasws of hisasws childrenasws, to Caesar king of Rome.

أما بعد فإني أحمد الله الذي لاإله هو، عالم الخفيات، ومنزل البركات، من يهدي الله فلامضل له، ومن يضلل الله فلا هادي له، ورد كتابك واقرأنيه عمربن الخطاب،

As for after, Iasws praise Allahazwj Who, there is no god except Heazwj, Knower of the hidden matters, and Descended of the Blessings. One whom Allahazwj Guides, there is not strayer for him, and one whom Allahazwj Lets to stray, there is no guide for him. And your letter arrived and Umar Bin Al-Khattab made measws read it.

فأما سؤالك عن اسم الله تعالى فإنه اسم فيه شفاء من كل داء، وعون على كل دواء، وأما الرحمن فهو عون لكل من آمن به، وهواسم لم يسم به غير الرحمن تبارك وتعالى وأما الرحيم فرحم من عصى وتاب وآهن وعمل صالحا

As for your question about the Name ‘Allah’, the Exalted, it is a Name where is healing from every illness, and an assistance upon every medicine. And as for ‘The Beneficent’, it is a support for every one who believes in Himazwj, and it is a Name which none can be named with apart from the Beneficent, Blessed and Exalted. And as for ‘The Merciful’, so Heazwj Mercies the one who disobeys and repents, and weakens, and does righteous deeds.

وأما قوله: (الحمد لله رب العالمين) فذلك ثناء منا على ربنا تبارك وتعالى بما أنعم علينا

And as for Hisazwj Words: All Praise is for Allah the Lord of the Worlds [1:2], so that is a praise from us upon our Lordazwj Blessed and Exalted of what Heazwj has Favoured upon us.

وأما قوله: (مالك يوم الدين) فإنه يملك نواصي الخلق يوم القيامة، وكل من كان في الدنيا شاكا أو جبارا أدخله النار، ولا يمتنع من عذاب الله شاك ولاجبار، وكل من كان في الدنيا طائعا مديما محافظا إياه أدخله الجنة برحمته

And as for Hisazwj Words: Master of the Day of Reckoning [1:4], so Heazwj would Control the forelocks of the people on the Day of Judgment, and every one who was in the world who doubted or was a tyrant, would Enter him into the Fire, nor would he be prevented from the Punishment of Allahazwj, neither a doubter nor a tyrant. And every one who was in the world as a perpetual obedient, preserver, Heazwj would Enter him into the Paradise by Hisazwj Mercy.

وأما قوله: (إياك نعبد) فإنا نعبد الله ولا نشرك به شيئا

And as for Hisazwj Words: (It is) You we worship [1:5], so we worship Allahazwj and do not associate with Himazwj with anything.

وأما قوله: (وإياك نستعين) فإنا نستعين بالله عزوجل على الشيطان الرجيم لا يضلنا كما أضلكم

And as for Hisazwj Words: And You do we seek Assistance (from) [1:5], so we seek assistance with Allahazwj Mighty and Majestic against the Pelted Satanla not to stray us just as hela has strayed you all.

وأما قوله: (اهدنا الصراط المستقيم) فذلك الطريق الواضح، من عمل في الدنيا عملا صالحا فإنه يسلك على الصراط إلى الجنة

And as for Hisazwj Words: Guide us to be on the Straight Path [1:6], so that is the clear path. One who worked righteous deeds in the world, he would travel upon the Path to the Paradise.

وأما قوله (صراط الذين انعمت عليهم) فتلك النعمة التي أنعمها الله عزوجل على من كان قبلنا من النبيين والصديقين، فنسأل الله ربنا أن ينعم علينا كما أنعم عليهم

And as for Hisazwj Words: The path of those You have Bestowed Bounties upon [1:7], so that is the Bounty which Allahazwj Mighty and Majestic Favoured upon the ones who were before us, from the Prophetsas and the truthful, so we ask Allahazwj, our Lordazwj that Heazwj Favours upon us just as Heazwj had Favoured upon them’.

وأما قوله: (غير المغضوب عليهم) فاولئك اليهود بد لوانعمة الله كفرا فغضب عليهم فجعل منهم القردة والخنازير، فنسأل الله تعالى أن لا يغضب علينا كما غضب عليهم

And as for Hisazwj Words: other than of those You are Wrathful upon, so they are the Jews, who replaced the Bounties of Allahazwj with Kufr, so Heazwj was Wrathful upon them and Made from them, the monkeys and the pigs, therefore we ask Allahazwj the Exalted not to be Wrathful upon us just as Heazwj had been Wrathful upon them.

وأما قوله: (ولا الضالين) فأنت وأمثالك يا عابد الصليب الخبيث ضللتم من بعد عيسى بن مريم (عليه السلام) فنسأل الله ربنا أن لا يضلنا كما ضللتم

And as for Hisazwj Words: nor of the straying ones, so you and the likes of you, O worshippers of the wicked cross, you strayed from after Isaas Bin Maryamas, so we ask Allahazwj, our Lordazwj that Heazwj does not let us to stray just as you have strayed.

وأما سؤالك عن الماء الذي ليس من الارض ولا من السماء فذلك الذي بعثته بلقيس إلى سليمان بن داود (عليه السلام) وهو عرق الخيل إذا جرت في الحرب

And as for your question about the water which isn’t from the earth nor from the sky, so that is which Bilquis had sent to Suleymanas Bin Dawoodas, and it is the perspiration of the horse when it was pulled in the war.

وأما سؤالك عما يتنفس ولاروح له فذلك الصبح إذا تنفس

And as for your question about what breathes and there is no soul for it, so that is the morning when it breathes.

وأما سؤالك عن عصى موسى (عليه السلام) مما كنت ؟ وما طولها ؟ وما اسمها ؟ وما هي ؟ فإنها كانت يقال لها: البرنية الرايدة وكان إذا كان فيها الروح زادت، وإذا خرجت منها الروح نقصت، وكان من عوسج، وكانت عشرة أذرع، وكانت من الجنة أنزلها جبرائيل (عليه السلام)

And as for your question about the staff of Musaas, where was it from? And what was its length? And what is its name? And what is it? It used to be called Al-Barniya Al-Rayda; and whenever there was soul in it, it increased, and when the soul exited from it, it was shorter, and it was of boxthorn (Lyceum), and it was of ten cubits, and it was from the Paradise. Jibraeelas brought it down (unto Shuaybas).

وأما سؤالك عن جارية تكون في الدنيا لاخوين وفي الآخرة لواحد، فتلك النخلة في الدنياهي لمؤمن مثلى ولكافر مثلك، ونحن من ولد آدم (عليه السلام) وفي الآخرة للمسلم دون الكافر المشرك، وهي في الجنة ليست في النار، وذلك قوله عزوجل: (فيها فاكهة ونخل ورمان)

And as for your question about a girl happening to be for two brothers in the world and in the Hereafter for one, so that is the palm tree in the world. It is for a Momin like me and for a Kafir like you, and we are from the children of Adamas, and in the Hereafter it would be for the Muslim besides the Kafir, the Mushrik, and it would be in the Paradise, not in the Fire, and these are Hisazwj Words: In both of them are fruits, and palm trees, and pomegranates [55:68]’.

ثم طوى الكتاب وأنفذه، فلما قرأه قيصر عمد إلى الاسارى فأطلقهم وأسلم ودعا أهل مملكته إلى الاسلام والايمان بمحمد (صلى الله عليه وآله)، فاجتمعت عليه النصارى وهموا بقتله فجاء بهم فقال: يا قوم إني أردت أن اجر بكم، وإنما أظهرت منه ما أظهرت للنظر كيف تكونون، فقد حمدت الآن أمر كم عند الاختبار فاسكنوا وأطمأنوا،

Then heasws folded the letter and sent it. When Caesar read it, he deliberated to the prisoners and freed them and became a Muslim, and called the people of his kingdom to Islam and the Eman in Muhammadsaww. The Christians gathered against him and thought of killing him. He answered them and said, ‘O people! I wanted to experiment with you, and rather I manifested from it what I manifested to look at how you would become. Your matter is praise-worthy during the test, therefore calm down and be reassured’.

فقالوا كذلك الظن بك، وكتم قيصر أسلامه حتى مات وهو يقول لخواص أسحابه ومن يثق به: إن عيسى، عبد الله ورسوله وكلمته ألقاها إلى مريم وروح منه، محمد (صلى الله عليه وآله) نبي بعد عيسى بشر أصحابه بمحمد (صلى الله عليه وآله) ويقول: من أدركه منكم فليقرأه مني السلام، فإنه أخي وعبد الله ورسوله،

They said, ‘Like that were our thoughts with you’. And Caesar concealed his Islam until he dies and he was saying to his special companions and the ones he relied with, ‘Isaas is a servant of Allahazwj and Hisazwj Rasoolas and Hisazwj Word Cast to Maryamas and a Spirit from Himazwj, Muhammadsaww is a Prophetsaww after Isaas’. He gave glad tidings of Muhammadsaww to his companions, ‘One from you who comes across himsaww, then let him convey the greetings to himsaww from me, for hesaww is my brother and a servant of Allahazwj and Hisazwj Rasoolsaww’.

ومات قيصر على القول مسلما، فلما مات وتولى بعده هر قل أخبروه بذلك قال: اكتموا هذا وأنكروه ولا تقروا فإنه إن ظهر طمع ملك العرب، وفي ذلك فسادنا و هلاكنا فمن كان من خواص قيصر وخدمه وأهله على هذا الرأي كتموه، وهر قل أظهر النصرانية وقوي أمره والحمد لله وحده وصلى الله على محمد وآله

And Caesar died upon the word of a Muslim. When he died and Hercules ruled after him they informed him of that. He said, ‘Conceal this and deny it and do not accept, for if it appears, the king of Arabs will covet, and in that would be our spoiling and our destruction’. So, the one who was upon this view, from his special ones of Caesar, and his servants, and his family, concealed it, and Hercules manifested the Christianity and his affair was strengthened, and the Praise is for Allahazwj Alone, and Salawat of Allahazwj be upon Muhammadsaww and hissaww Progenyasws’’.¹⁹

5 - ومن الكتاب المذكور بحذف الاسناد قال: سهل بن حنيف الانصاري أقبلنا مع خالد بن الوليد فانتهينا إلى دير فيه ديراني فيما بين الشام والعراق، فأشرف علينا وقال: من أنتم ؟ قلنا: نحن المسلمون امة محمد (صلى الله عليه وآله)، فنزل إلينا فقال: أين صاحبكم ؟ فأتينا به إلى خالد بن الوليد فسلم على خالد فرد (عليه السلام)،

And from the (above) mentioned book, by a deleted chain, said,

‘Sahl Bin Hunayf the Helper said, ‘We returned with Khalid Bin Al-Waleed and we ended up to a monastery wherein was a Monk, in what is between Syria and Iraq. He looked out to us and said, ‘Who are you?’ We said, ‘We are Muslims of the community of Muhammadsaww’. He descended to us and said, ‘Where is your master?’ So, we came with him to Khalid Bin Al Waleed. He greeted unto Khalid and he returned the greeting unto him.

قال: وإذا هو شيخ كبير فقال له خالد: كم أتى عليك ؟ قال: مائتا سنة وثلاثون سنة قال: منذكم سكنت ديرك هذا ؟ قال: سكته منذ نحو من ستين سنة قال: هل لقيت أحدا لقي عيسى ؟ قال: نعم لقيت رجلين قال: وما قالا لك ؟

He (the narrator) said, ‘And he was a big old man, so Khalid said to him, ‘How many (years) have come upon you?’ He said, ‘Two hundred and thirty years’. He said, ‘Since how many (years) have you dwelled in this monastery of yours?’ He said, ‘I have dwelled in it since about sixty years’. He said, ‘Have you met anyone who had met Isaas?’ He said, ‘Yes, I met two men’. He said, ‘And what did they say to you?’

قال: قال لي أحدهما: إن عيسى عبد الله ورسوله وروحه وكلمته ألقاها إلى مريم أمته، وإن عيسى مخلوق غير خالق فقبلت منه وصدقته، وقال لي الآخر: إن عيسى هو ربه فكذبته ولعنته

He said, ‘One of them said to me, ‘Isaas is a servant of Allahazwj and Hisazwj Rasoolas and Hisazwj Spirit, and Hisazwj Word Cast unto Maryamas hisas motheras, and that Isaas is a created being not the Creator’. I accepted from him and ratified him’. And the other one said that Isaas was his Lordazwj, so I belied him and cursed him’.

فقال خالد: إن هذا لعجب كيف يختلفان وقد لقيا عيسى ؟ قال الديراني: اتبع هذا هواه وزين له الشيطان سوء عمله، واتبع ذلك الحق وهداه الله عزوجل

Khalid said, ‘This is strange! How come they differed and they had both met Isaas?’ The Monk said, ‘This one followed his whims and the Satanla adorned it for him his evil deed, and that one pursued the truth and Allahazwj Mighty and Majestic Guided him’.

قال: هل قرأت الانجيل ؟ قال: نعم قال: فالتوراة ؟ قال: نعم قال: فآمنت بموسى ؟ قال نعم قال فهل لك في الاسلام أن تشهد أن محمدا رسول الله (صلى الله عليه وآله) وتؤمن به ؟ قال: آمنت قبل أن تؤمن به، وإن كنت لم أسمعه ولم أره

He said, ‘Have you read the Evangel?’ He said, ‘Yes’. He said, ‘The Torah?’ He said, ‘Yes’. He said, ‘Did you believe in Musaas?’ He said, ‘Yes’. He said, ‘So, is there for in Islam that you testify that Muhammadsaww is a Rasoolsaww of Allahazwj and you believe in himsaww?’ He said, ‘I believe before you believed in himsaww, and I had not heard him and had not seen him’.

قال: فأنت الساعة تؤمن بمحمد (صلى الله عليه وآله) وبما جاء به ؟ قال: وكيف لا اومن به وقد قرأته في التوراة و الانجيل وبشرني به موسى وعيسى قال: فما مقامك في هذا الدير ؟

He said, ‘Do you at this moment believe in Muhammadsaww and in what hesaww came with?’ He said, ‘And how can I not believe in himsaww, and I had read it in the Torah, and the Evangel, and I was given glad tidings of himsaww by Musaas and Isaas’. He said, ‘So what is your position in this monastery?’

قال: فأين أذهب وأنا شيخ كبير ولم يكن لي عمر أنهض به وبلغني مجيئكم فكنت أنتظر أن ألقيكم والقي ليكم إسلامي واخبر كم أني على ملتكم، فما فعل نبيكم ؟

He said, ‘Wherever I go and I am a great sheykh, and there does not happen to be for me an age I can rise with himsaww, and it reached me (news) of your arrival, so I was awaiting to meet you all and cast my greetings unto you and inform you that I am upon your Religion. So, what is happening with your Prophetsaww?’

قالوا: توفي (صلى الله عليه وآله) قال: فأنت وصيه ؟ قال: لا ولكن من عشيرته وممن صحبه. قال: فمن بعثك إلى ههنا ؟ وصيه ؟ قال: لا ولكن خليفته، قال غير وصيه ؟ قال: نعم قال: فوصيه حي ؟

They said, ‘Hesaww expired’. He said, ‘Are you hissaww successorasws?’ He said, ‘No, but heasws is from hissaww clan and from the ones who accompanied himsaww’. He said, ‘Who sent you to over here? Hissaww successorasws?’ He said, ‘No, by hissaww Caliph’. He said, ‘He is other than hissaww successorasws?’

قال: نعم قال: فكيف ذلك ؟ قال: اجتمع الناس على هذا الرجل وهو رجل من غير عشيرته ومن صالحي الصحابة

He said, ‘Yes’. He said, ‘How did that happen?’ He said, ‘The people gathered upon this man and he was a man from other than hissaww clan and from the righteous companions’.

قال: وما أراك إلا أعجب من الرجلين اللذين اختلفا في عيسى ولقد لقياه وسمعابه، وهوذا أنتم قد خالفتم نبيكم وفعلتم مثل ما فعل ذلك الرجل

He said, ‘And I do not see except as even stranger than the two men, those who had differed regarding Isaas, and they had met himas and heard himas, and it is that you have opposed your Prophetsaww and did similar to what that man had done’.

قال: فالتفت خالد إلى من يليه وقال: هو والله ذاك اتبعنا هوانا والله، وجعلنا رجلا مكان رجل، ولولا ماكان بيني وبين علي من الخشونة على عهد النبي (صلى الله عليه وآله) مامالات عليه أحدا

He said, ‘Khalid turned around to the ones behind him and said, ‘By Allahazwj, it is that. We had followed our whims by Allahazwj, and we made a man to be in place of (another) man, and had it not been for the rudeness what was between me and Aliasws in the era of the Prophetsaww, I would not have made anyone a ruler upon himasws’.

فقال له الاشتر النخعي مالك بن الحارث: ولم كان ذلك بينك وبين علي ؟ وما كان ؟ قال خالد: نافسته في الشجاعة ونافسني فيها، وكان له من السوابق والقرابة ما لم يكن لي، فداخلني حمية قريش فكان ذلك ولقد عاتبتني في ذلك ام سلمة زوجة النبي صلى الله عليه وآله وهي الي ناصحة فلم أقبل منها

Al-Ashtar Al-Nakhaie Malik Bin Al-Haris said to him, ‘And why was that so between you and Aliasws? And what happened?’ Khalid said, ‘I competed with himasws in the bravery and heasws competed with me with regards to it, and there was for him the precedence and the relationship what did not happen to be for me. The disdain of Quraysh entered into me, and Umm Salmara wife of the Prophetsaww had reproached me regarding that, and shera was an adviser to me, but I did not accept from herra’.

ثم عطف على الديراني فقال: هلم حديثك وما تخبر به قال: اخبرك أني كنت من أهل دين كان جديدا فخلق حتى لم يبق منهم من أهل الحق إلا الرجلان أوالثلائة، ويخلق دينكم حتى لا يبقى منه إلا الرجلان أو الثلاثة،

Then he showed kindness upon the Monk and he said, ‘Continue your narration and what you were informing with’. He said, ‘I inform you that I was from the people of a religion which was new, so they fabricated until there did not remain from them, from the people of the truth, except for two men or three, and your Religion would be fabricated until there does not remain from it except for two men or three.

واعلموا أنه بموت نبيكم قدتر كتم من الاسلام درجة، وستتر كون بموت وسي نبيكم من الاسلام درجة اخرى حتى إذا لم يبق أحد رأى نبيكم، وسيخلق دينكم حتى تفسد صلاتكم وحجكم وغزوكم وصومكم، وترتفع الامانة والزكاة منكم،

And know that by the death of your Prophetsaww has left you all with a rank from Islam, and you will be leaving by the death of the successorasws of your Prophetsaww, another rank from Islam, until there does not remain anyone on the view of your Prophetsaww; and your Religion will be fabricated until your Salat, and your Hajj, and your military expedition, and the Fasts are spoilt, and the entrustments and the Zakat will be raised from you.

ولن تزال فيكم بقية ما بقي كتاب ربكم عزوجل فيكم، وما بقي فيكم أحد من أهل بيت نبيكم، فإذا ارتفع هذان منكم لم يبق من دينكم إلا الشهادتان: شهادة التوحيد وشهادة أن محمدا رسول الله (صلى الله عليه وآله)،

And no remainder (remnant of Religion) will cease to be among you so long as there remains among you the Book of your Lordazwj Mighty and Majestic among you and for as long as there remain among you one from the Peopleasws of the Household of your Prophetsaww. But, when these two are raised from you, there will not remain from your Religion except for the two testimonies – Testimony of the Tawheed and the testimony that Muhammadsaww is a Rasoolsaww of Allahazwj.

فعند ذلك تقوم قيامتكم وقيامتة غير كم، ويأتيكم ماتو عدون، ولم تقم الساعة إلا عليكم لانكم آخر الامم بكم تختم الدنيا وعليكم تقوم الساعة

During that, your Qiyamah will be established and the Qiyamah of others, and there will come to you what you have been promised, and the Hour will not be established except upon you (Muslims), because you are the last of the communities. By you the world would end and upon you the Hour would be established’.

فقال له خالد: قد أخبرنا بذلك نبينا فأخبرنا بأعجب شئ رأيته منذ سكنت ديرك هذا وقبل أن تسكنه قال لقد رأيت مالا احصي من العجائب وأقبلت ما لااحصي من الخلق قال: فحد ثنا بعض ما تذكره

Khalid said to him, ‘Our Prophetsaww had informed us with that, but inform us of the strangest thing you have seen since you dwelled in this monastery of yours, and before you settled in it’. He said, ‘I have seen what cannot be counted from the wonder and have met people what cannot be counted’. He said, ‘Narrate to us some of what you mentioned’.

قال: نعم كنت أخرج بين الليالي إلى غدير كان في سفح الجبل أتوضؤ منه وأتزود من الماء ما أصعد به معي إلى ديري، وكنت أستريح إلى النزول فيه بين العشائين فأنا عنده ذات ليلة فإذا أنا برجل قد اقبل فسلم فرددت (عليه السلام) فقال: هل مربك قوم معهم غنم وراعي أو حسستهم ؟ قلت: لا

He said, ‘Yes. I used to go out between the two nights to a well which was at the base of the mountain to wash from it, and get a provision of the water what I could ascend with along with me to my monastery, and I used to rest to the descent therein between the two evenings. I was there one night and there was a man who had come, so I greeted him, and he returned the greetings. He said, ‘Did there pass by you a people having sheep with them behind me, or did you sense them?’ I said, ‘No’.

قال: إن قوما من العرب مروا بغنم فيها مملوك لي يرعاها فاستاقوا وذهبوا بالعبد قلت: ومن أنت ؟ قال: أنا رجل من بني إسرائيل قال فما دينك ؟ قلت: أنت فما دينك ؟ قال: ديني اليهودية قلت: وأنا ديني النصرانية فأعرضت عنه بوجهي قال لي: مالك فإنكم أنتم ركبتم الخطاء ودخلتم فيه وتركتم الصواب، ولم يزل يحاورني

He said, ‘There is a group of Arabs who passed by with sheep wherein was a slave of mine pasturing these. But, they ushered these and went with the slave’. I said, ‘And who are you?’ He said, ‘I am a man from the children of Israel’. He said, ‘So what is your religion?’ I said, ‘You, what is your religion?’ He said, ‘My religion is the Judaism’. I said, ‘And I, my religion is the Christianity, but I turned away from it with my face’. He said, ‘What is the matter with you, for you all, you indulged in the mistakes (sins) and entered into it, and you neglected the correctness?’ And he did not cease to talk to me.

فقلت له هل لك أن نرفع أيدينا ونبتهل فأينا كان على الباطل دعونا الله أن ينزل عليه نارا تحرقه من السماء ؟ فرفعنا أيدينا فما استتم الكلام حتى نظرت إليه يلتهت نارا وما تحته من الارض،

I said to him, ‘Is it for you that we raise our hands and beseech, whichever of us was upon the falsehood, we supplicate to Allahazwj Sends down a fire upon him from the sky to incinerate him?’ So, we raised our hands and the speech had not completed until I looked at him inflamed in fire and whatever was beneath him from the ground.

فلم ألبث أن أقبل رجل فسلم فرددت (عليه السلام) فقال: هل رأيت رجلا من صفته كيت وكيت ؟ قلت نعم وحدثته قال: كذبت، و لكنك قتلت أخي يا عدو الله وكان مسلما فجعل يسبني فجعلت أرده عن نفسي بالحجارة، وأقبل يشتمني ويشتم المسيح ومن هو على دين المسيح

It was not long because a man came, so I greeted and he returned the greetings and he said, ‘Have you seen a man and his description is such and such?’ I said, ‘Yes’, and I narrated to him. He said, ‘You are lying! But, you killed my brother, O enemy of Allahazwj’. And he was a Muslim, and he went on cussing me, and I went on warding him off from myself with the stones, and he kept on cussing me and cussing the Messiahas and the ones who was upon the Religion of the Messiahas.

فبينا هو كذلك إذا نظرت إليه يحترق، وقد أخذته النار التي أخذت أخاه، ثم هوت به النار في الارض، فبينما أنا كذلك قائما أتعجب إذ أقبل رجل ثالث فسلم فرددت (عليه السلام) فقال: هل رأيت رجلين من حالهما وصفتهما كيت وكيت ؟ قلت: نعم وكرهت أن اخبره كما أخبرت أخاه فيقاتلني فقلت: هلم اريك أخويك، فانتهيت به إلى موضعهما فنظر إلى الارض يخرج منها الدخان

While he was like that when I looked at him being burnt, and the fire had seized him, that which had seized his brother. Then the fire fell him onto the ground. While I was standing like that in wonderment when a third man came over. He greeted, so I returned his greeting, and he said, ‘Have you seen two me, their states and their descriptions are such and such?’ I said, ‘Yes’, and I dislike to inform him just as I had informed his brother, lest he kills me’. I said, ‘Come, I will show you your brother’, and I ended up with him to their places. He looked at the ground, smoke coming out from it.

فقال: ما هذه ؟ فأخبرته فقال: والله لئن أجابني أخواي بتصديقك لاتبعتك في دينك، ولئن كان غير ذلك لاقتلنك أو تقتلني فصاح به: يا دانيال أحق ما يقول هذا الرجل ؟ قال: نعم يا هارون فصدقه فقال: أشهد أن عيسى بن مريم روح الله وكلمته وعبده ورسوله

He said, ‘What is this?’ So, I informed him. He said, ‘By Allahazwj! If only my brothers had answered me with ratifying you they would have followed you in your religion, and while it was other than that, either I kill you or you kill me. He shouted at him, ‘O Daniel! Is it true what this man is saying?’ He said, ‘Yes, O Haroun! Ratify him’. He said, ‘I testify that Isaas Bin Maryamas is a Spirit of Allahazwj, and Hisazwj Words, and Hisazwj servant, and Hisazwj Rasoolsaww’.

قلت: الحمدلله الذي هداك قال فإني أو اخيك في الله، وإن لي أهلا وولدا وغنيمة، ولولاهم لسحت معك في الارض ولكن مفارقتي عليهم شديدة، وأرجو أن أكون في القيامة بهم مأجورا، ولعلي أنطلق فآتي بهم فأكون بالقرب معك،

I said, ‘The Praise is for Allahazwj Who Guided you’. He said, ‘I am your brother for the Sake of Allahazwj, and that for me there is a wife, and children, and sheep, and had it not been for them I would have being with you in the land, but my separation is severe upon them, and I wish that I would happen to be Rewarded with them in the Qiyamah, and perhaps I shall go and come with them to come to be near you’.

فانطلق فغاب عني ليلا (ليالي خ ل) ثم أتاني فهتف بي ليلة من الليالي، فإذا هو قد جاء و معه أهله وغنمه فضرب له خيمة ههنا بالقرب مني فلم أزل أنزل إليه في آناء الليل و أتعاهده والاقيه وكان أخ صدق في الله،

He went and was absent from me for some nights, then came to me and shouted for me on a night from the nights, and there he was having had come and with him was his wife, and his sheep. So, I struck a tent for him over there with the nearness from me. I did not cease to be hospitable to him in the darkness of the night and sitting with him, and he was a sincere brother for the Sake of Allahazwj.

فقال لي ذات ليلة: يا هذا إني قرأت في التوراة، فإذا هو صفة محمد النبي الامي فقلت: وأنا قرأت صفته في التوراة والانجيل فآمنت به، وعلمته به من الانجيل، وأخبرته بصفته في الانحيل، فآمنا أنا وهو وأحببناه و تمنينا لقاءه

One day he said to him, ‘O you! I read in the Torah, and it turned out to be the description of Muhammadsaww the Prophetsaww’. I said, ‘And I (also) read hissaww description in the Torah and the Evangel, so I believed in himsaww’. And I taught him about himsaww from the Evangel and informed him of hissaww description in the Evangel, so both of us believed, me and him, and we loved each other and wished for meeting each other.

قال: فمكث كذلك زمانا وكان من أفضل ما رأيت، وكنت أستأنس إليه، وكان من فضله أنه يخرج بغنمه يرعاها فينزل بالمكان المجدب فيصير ما حوله أخضر من البقل، وكان إذا جاء المطر جمع غنمه فيصير حوله وحوله غنمه وخيمته مثل الاكليل من أثر المطر ولا يصيب خيمته ولاغنمه منه،

He said, ‘It remained like that for a time, and it was from the best of what I had seen, and I used to be comforted to it, and it was from his merits that he would go out with his sheep to pasture them, and he would stay at a barren place, and it would become green what is around it, from the vegetation, and it was so that when the rain came, his sheep would gather, it would transform around him, and around his sheep and his tent, similar to the garland from the effects of the rain, and it would not hit his tent nor his sheep from it.

فإذا كان الصيف كان على رأسه أينما توجه سحابة وكان بين الفضل، كثير الصوم والصلاة قال: فحضرته الوفاة فدعيت إليه فقلت له: ماكان سبب مرضك ولم أعلم به ؟ قال: إني ذكرت خطيئة كنت قارفتها في حداثتي فغشي علي ثم أفقت ثم ذكرت خطيئة اخرى فغشي علي وأورثني ذلك مرضا فلست أدري ما حالى،

So, when it was the summer, there would be a cloud over his head wherever he would be headed, and he was between the Grace, frequent of the Fasting and the Salat. The death presented to him and he called me to him, so I said to him, ‘What was the reason of your illness, and why did I not know of it?’ He said, ‘I remembered a mistake (sin) I had committed in my youth. There was faintness upon me, then I awoke, then I remembered my other mistake (sin), so there was faintness upon me and I inherited that illness, so I do not know what my state it’.

ثم قال لي: فإن لقيت محمدا (صلى الله عليه وآله) نبي الرحمة فاقرأه مني السلام، وإن لم تلقه ولقيت وصيه فاقرأه مني السلام وهي حاجتي إليك ووصيتي.

Then he said to me, ‘If you were to meet Muhammadsaww, the Prophetsaww of Mercy, then convey the greeting from me, and if you do not meet himsaww and meet hissaww successorasws, then convey the greeting from me, and it is my need to you and my bequest’.

قال الديراني: وإني مودعكم إلى وصي محمد (صلى الله عليه وآله) مني ومن صاحبي السلام

The Monk said, ‘And I am depositing to you all the greeting to the successorasws of Muhammadsaww from me and my companion.

قال سهل بن حنيف: فلما رجعنا إلى المدينة لقيت عليا (عليه السلام) فأخبرته خبر الديراني وخبر خالد وما أودعنا إليه الديراني من السلام منه ومن صاحبه قال: فسمعته يقول: وعليهما وعلى من مثلهما السلام، وعليك يا سهل بن حنيف السلام،

Sahl Bin Huneyf said, ‘When we returned to Medina, I met Aliasws and informed himasws of the news of the Monk, and news of Khalid of what we had been deposited with from the Monk of the greeting from him and from his companion. I heard himasws saying: ‘And upon them both, and upon the like of them be the greeting, and upon you, O Sahl Bin Huneyf, be the greeting’.

وما رأيته اكترث بما أخبرته من خالد بن الوليد وما قال، وما رد علي فيه شيئا غير أنه قال: يا سهل بن حنيف: إن الله تبارك وتعالى بعث محمدا (صلى الله عليه وآله) فلم يبق في الارض شئ إلا علم أنه رسول الله إلا شقي الثقلين وعصاتهما

And I did not see himasws interested in what I had informed him from Khalid Bin Al-Waleed and what he said, and heasws did not return unto me anything regarding him apart from him saying, ‘O Sahl Bin Huneyf! Allahazwj Blessed and Exalted Sent Muhammadsaww, and there did not remain anything in the earth except it knew that hesaww is a Rasoolsaww of Allahazwj except for a wretched on of the Jinn and humans and their disobedient ones’.

قال سهل: وما في الارض من شئ فاخره إلا شقي الثقلين وعصاتهما،

Sahl said, ‘And there is nothing in the earth who would withhold it, except for a wretched one of the Jinn and humans and their disobedient one’.

قال سهل: فعبرنا زمانا ونسيت ذلك، فلما كان من أمر علي (عليه السلام) ما كان توجهنا معه فلما رجعنا من صفين نزلنا أرضا قفرا ليس بها ماء فشكونا ذلك إلى علي (عليه السلام) فانطلق يمشي على قدميه حتى انتهينا إلى موضع كان يعرفه فقال: احفروا ههنا فحفرنا فإذا بصخرة صماء عظيمة

Sahl said, ‘We crossed over an era and we forgot that. When it was from the command of Aliasws what happened, we headed with him. When we returned from (the battle of) Siffeen, we encamped at a wilderness, not having any water with it. We complained of that to Aliasws, and heasws went walking upon hisasws feet until we ended up to a place (as if) heasws recognised it. Heasws said: ‘Dig over here’, and there was a large solid rock there.

قال: اقلعوها، قال: فجهدنا أن نقلعها فما استطعنا قال: فتبسم أمير المؤمنين صلوات الله عليه من عجزنا عنها، ثم أهوى إليها بيديه جميعا، كأنما كانت في يده كرة، فإذا تحتها عين بيضاء كأنها من شدة بياضها اللجين المجلو فقال دونكم فاشربوا واسقوا وتزودوا ثم آذنوني بها.

Heasws said: ‘Uproot it’. But, we struggled to uproot it, but we were not able to’. So, Amir Al-Momineenasws smiled from our frustration from it, then heasws overthrew it by hisasws hands together, as if it was a ball in hisasws hand. Beneath it was a clear spring as if it was pure silver from its whiteness. He said, ‘Be at its side and drink, and quench, and take provision, then leave measws with it’.

قال ففعلنا ثم أتيناه فأقبل يمشي إليها بغير رداء ولا حذاء، فتناول الصخرة بيده، ثم دحى بها في فم العين فألقمها إياها، ثم حثا بيده التراب عليها، وكان ذلك بعين الديراني، وكانت بالقرب منها ومنا، يرانا ويسمع كلامنا

He said, ‘We did that, then we came to himasws, and heasws returned walking towards it without a cloak nor shoes. Heasws grabbed the rock by hisasws hand, then rolled it in the mouth of the spring, and it swallowed it. Then heasws shoved the soil upon it. And it was that spring of the Monk, and he was near from it and from us, watching us and hearing our speech.

قال: فنزل فقال أين صاحبكم ؟ فانطلقنا به إلى على (عليه السلام) فقال أشهد أن لا إله إلا الله، وأشهد أن محمدا رسول الله (صلى الله عليه وآله)، و أنك وصي محمد (صلى الله عليه وآله)، ولقد كنت أرسلت بالسلام عني وعن صاحب لي مات كان أوصاني بذلك مع جيش لكم منذ كذا وكذا من السنين

He said, ‘We descended, and he said, ‘Where is your Masterasws?’ So, we went with him to Aliasws, and he said, ‘I testify that there is no god except Allahazwj, and I testify that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are a successorasws of Muhammadsaww, and I had sent the greetings from me and from a companion of mine who has died he had bequeathed me with that, with an army of yours since such and such number of years’.

قال سهل: فقلت يا أمير المؤمنين: هذا الديراني الذي كنت أبلغتك عنه وعن صاحيه السلام قال وذكر الحديث يوم مر رنا مع خالد فقال له علي (عليه السلام): وكيف علمت أني وصي رسول الله ؟

Sahl said, ‘I said, ‘O Amir Al-Momineenasws! This is the Monk who I had delivered the greeting from him and from his companion’, and mentioned the narration of the day we had passed by him with Khalid. Aliasws said to him: ‘And how did you know that Iasws am a successorasws of Rasool-Allahsaww?’

قال: أخبرني أبي وكان قدا تي عليه من العمر مثل ما اتي علي، عن أبيه، عن جده عمن قاتل مع يوشع بن نون وصي موسى، حين توجه فقاتل الجبارين بعد موسى بأربعين سنة أنه مر بهذا المكان وأصحابه عطشوا، فشكوا إليه العطش، فقال: أما إن بقربكم عينا نزلت من الجنة استخرجها آدم

He said, ‘My father informed me, and there had come upon him from the age like what has come upon me, from his father, from his grandfather from the one who fought alongside Yoshuaas Bin Noonas successoras of Musaas wherever heas headed and fought the tyrants after Musaas for forty years. Heas passed by this place and hisas companion was thirsty, so he complained to himas of the thirst. Heas said, ‘Nearby you there is a spring from the Paradise. Adamas had extracted it.

فقال إليها يوشع بن نون فنزع عنها الصخرة، ثم شرب وشرب أصحابه وسقوا ثم قلب الصخرة وقال لاصحابه: لا يقلبها إلا نبي أو وصي نبي،

He said, ‘Yoshua Bin Noonas snatched the rock, then heas drank and hisas companion drank, and they quenched (their animals), then turned back the rock, and heas said to hisas companion, ‘None can overturn it except a Prophetas, or a successoras of a Prophetas’.

قال: فتخلف نفر من أصحاب يوشع بعد ما مضى فجهدوا الجهد على أن يجدوا موضعها فلم يجدوه وأنما بني هذا الدير على هذه العين وعلى بركتها وطليتها فعلمت حين استخرجتها أنك وصي رسول الله أحمد الذي كنت أطلب، وقد أحببت الجهاد معك

He said, ‘A number of companions of Yoshuaas differed after what heas had expired, and they struggled a struggle upon that they would renew its place, but they could not find it, and rather the clan of this monastery is upon this spring and upon its Blessings and its hills, so I knew when youasws extracted it and youasws are a successorasws of Rasoolsaww of Allahazwj Ahmadsaww whom I had sought, and would love to fight alongside youasws’.

قال: فحمله على فرس وأعطاه سلاحا وخرج مع الناس، وكان ممن استشهد يوم النهر قال: وفرح أصحاب علي بحديث الديراني فرحا شديدا

He said, ‘Heasws loaded him upon a horse and gave him a weapon and he went out with the people, and he was from the ones who were martyred on the day of (the battle of) Nahrwan’. The companions of Aliasws rejoiced with the narration of the Monk with intense happiness’.

قال: وتخلف قوم بعد ما رحل العسكر وطلبوا العين فلم يدروا أين موضعها، فلحقوا بالناس وقال صعصعة بن صوحان: وأنا رأيت الديراني يوم نزل إلينا حين قلب علي الصخرة عن العين وشرب منها الناس، وسمعت حديثه لعلي (عليه السلام)، وحدثني ذلك اليوم سهل بن حنيف بهذا الحديث حين مر وامع خالد .

He said, ‘And a group stayed back after the departure of the army and they sought the spring, but they could not know where its place was, and they caught up with the people, and Sa’sa Bin Sowhan said, ‘And I saw the Monk on the day he descended to us when Aliasws overturned the rock from the spring and the people drank from it, and I heard him narrating it to Aliasws, and Sahl Bin Hunayf narrated to me on that day with this Hadeeth when they passed by with Khalid’’.²⁰

(باب 4) * * (احتجاجه صلوات الله عليه على الطبيب اليونانى وما ظهر منه (عليه السلام)) * * (من المعجزات الباهرات) *

CHAPTER 4 – HISasws ARGUMENTATION AGAINST THE GREEK PHYSICIAN AND WHAT APPEARED FROM HIMasws FROM THE CLEAR MIRACLES

1 - م، ج بالاسناد إلى أبي محمد العسكري (عليه السلام)، عن زين العابدين (عليه السلام) أنه قال: كان أمير المؤمنين (عليه السلام) قاعدا ذات يوم فأقبل إليه رجل من اليونانيين المدعين للفلسفة والطب، فقال له: يا أبا الحسن بلغني خبر صاحبك وأن به جنونا وجئت لاعالجه فلحقته وقد مضى لسبيله وفاتني ما أردت من ذلك، وقد قيل لي: إنك ابن عمه وصهره، وأرى بك صفارا قد علاك، وساقين دقيقين ما أراهما يقلانك،

By the chain going up to Abu Muhammad Al-Askariasws, from Zayn Al-Abideenasws having said: ‘One day Amir Al-Momineenasws was seated and a man from the Greeks came over, the claimant to the philosophy and the medicine, and he said to himasws, ‘O Abu Al-Hassanasws! A piece of news has reached me that yourasws companion (Rasool-Allahsaww), and that hesaww is with the insanity, and I came to cure himsaww. So, I want to meet himsaww, but (I was told that) hesaww has passed on hissaww way (passed away). So there came to me what I intended from that, and it was said to me, ‘Youasws are hissaww cousin and hissaww son-in-law, and I can see paleness with youasws, and I have seen that yourasws legs are thin. I do not see them bearing yourasws weight’.

فأما الصفار فعندي دواؤه وأما الساقان الدقيقان فلاحيلة لي لتغليظهما، والوجه أن ترفق بنفسك في المشي تقلله ولا تكثره وفيما تحمله على ظهرك وتحتضنه بصدرك أن تقللهما ولا تكثرهما، فإن ساقيك دقيقان لا يؤمن عند حمل ثقيل انقصافهما،

As for the paleness, so there is its cure with me, and as for the two thin legs, so there is gimmick with me in order to thicken these, and the mode is that youasws should raise yourselfasws regarding the walking, and a little of it, not more, and in what youasws can load upon yourasws back, and embrace it with yourasws chest if you are less with these, and do not be excessive with these two for yourasws legs are thin – they would not be safe during carrying a heavy load they might break.

وأما الصفار فدواؤه عندي وهو هذا، وأخرج دواء وقال هذا لا يؤذيك ولا يخيبك، ولكنه يلزمك حمية من اللحم أربعين صباحا ثم يزيل صفارك

And as for the paleness, so its cure is with me, and it is this’, and he brought out a medication – and he said, ‘This will not harm youasws nor would it alter anything in youasws, but it would necessitate a dieting from the meat for forty morning, then yourasws paleness would decline’.

فقال له علي بن أبي طالب (عليه السلام) قد ذكرت نفع هذا الدواء لصفاري، فهل عرفت شيئا يزيد فيه ويضره ؟ فقال الرجل: بلى حبة من هذا، وأشار إلى دواء معه وقال: إن تناوله الانسان وبه صفار أماته من ساعته وإن كان لاصفار به صار به صفار حتى يموت في يومه

So Aliasws Bin Abu Talibasws said to him: ‘You mentioned the benefits of this medicine for mysaww paleness, so do you recognise anything which would increase it and harm it?’ So the man said, ‘Yes, a seed from this’ – and he gestured by his hand to a medicine with him – and said, ‘If the human being takes it and there is paleness with him, he would die from its very moment, and if there was no paleness with him, the paleness would come to be with him until he dies during his very day’.

فقال علي بن أبي طالب (عليه السلام): فأرني هذا الضار، فأعطاه إياه فقال له: كم قدر هذا ؟ قال له: قدر مثقالين سم ناقع قدر حبة منه يقتل رجلا

So Aliasws Bin Abu Talibasws said: ‘Then show measws this harmful one’. He gave it to himasws, and heasws said to him: ‘How much is the measurement of this?’ He said, ‘A measurement of two Misqaal of pure poison, a measurement of each seed from it would kill a man’.

فتناوله علي (عليه السلام) فقمحه وعرق عرقا خفيفا، وجعل الرجل يرتعد ويقول في نفسه: الآن اؤخذ بابن أبي طالب ويقال: قتله ولا يقبل مني قولي: إنه هو (لهوخ) الجاني على نفسه

So Aliasws took it, and sat comfortably and sweated with light sweating, and the man went on trembling and he was saying within himself, ‘Now I will be seized by the sonasws of Abu Talibasws and it would be said I killed himasws, and my word would not be accepted from me that heasws has offended against himselfasws’.

فتبسم علي (عليه السلام) وقال: يا عبد الله أصح ماكنت بدنا الآن لم يضرني ما زعمت أنه سم فغمض عينيك، فغمض ثم قال: افتح عينيك ففتح ونظر إلى وجه علي (عليه السلام) فإذا هو أبيض أحمر مشرب حمرة فارتعد الرجل لما رأه، وتبسم علي (عليه السلام) وقال: أين الصفار الذي زعمت أنه بي ؟

But Aliasws smiled and said: ‘O servant of Allahazwj! Iasws as healthy as Iasws was (physically now). It did not harm measws what you claimed that it has poison, so close your eyes’. So he closed. Then heasws said: ‘Open your eyes’. So he opened, and looked at the face of Aliasws, and heasws was white, red, unblemished redness. So the man trembled from what he saw, and Aliasws smiled and said: ‘Where is the paleness which you claimed that it is with measws?’

فقال: والله لكأنك لست من رأيت من قبل، كنت مصفرا فأنت الآن مورد قال علي (عليه السلام): فزال عني الصفار بسمك الذي تزعم أنه قاتلي،

So, the man said, ‘By Allahazwj! It isn’t what I saw before. Youasws were pale, and now youasws are rosy’. Aliasws Bin Abu Talibasws said: ‘The paleness has declined from measws due to your poison which you claimed that it would kill measws.

وأما ساقاي هاتان - ومد رجليه وكشف عن ساقيه - فإنك زعمت أني أحتاج إلى أن أرفق ببدني في حمل ما أحمل عليه لئلا ينقصف الساقان، وأنا اريك (أدلك خ ل) أن طب الله عزوجل خلاف طبك، وضرب بيديه إلى اسطوانة خشب عظيمة (1) على رأسها سطح مجلسه الذي هو فيه، وفوقه حجرتان: إحداهما فوق الاخرى، وحركها واحتملها فارتفع السطح والحيطان وفوقهما الغرفتان، فغشي على اليوناني

And as for these two legs of mineasws’ – and heasws extended hisasws left and uncovered from hisasws leg – ‘So youasws are claiming that Iasws am needy to be kind to myasws body, in carrying what I carry from the load upon it, it might break the two legs, and Iasws will (now) show you that the medicine of Allahazwj Mighty and Majestic is different to your medicine’ – and heasws struck hisasws hand at a large wooden pillar, upon its top was the ceiling sitting on it in which heasws was, and above it were two rooms (storeys), one of them above the other – and heasws moved it and carried it, and the ceiling and the walls raised, and above them were the two rooms (storeys), and there was faintness upon the Greek (physician).

فقال أمير المؤمنين عليه السلام صبوا عليه ماء، فصبوا عليه ماء فأفاق وهو يقول: والله ما رأيت كاليوم عجبا فقال له علي (عليه السلام): هذه قوة الساقين الدقيقتين واحتمالها في طبك هذا يا يوناني فقال اليوناني: أمثلك كان محمد ؟

Amir-Al-Momineenasws said: ‘Pour water upon him!’ So they poured water upon him, and he awoke, and he was saying, ‘By Allahazwj, I have not seen wonders like today’. So Aliasws said to him: ‘This is the strength of the two thin legs and their carrying (capacity). Where is this medicine of your (now), O Greek?’ The Greek said, ‘was Muhammadsaww similar to youasws?’

فقال علي (عليه السلام): وهل علمي الأمن علمه ؟ وعقلي إلامن عقله ؟ وقوتي إلا من قوته ؟ لقد أتاه ثقفي كان أطب العرب فقال له: إن كان بك جنون داويتك فقال له محمد صلى الله عليه واله وسلم: أتحب أن اريك آية تعلم بها غناي عن طبك، وحاجتك إلى طبي قال: نعم

So Aliasws said: ‘And myasws knowledge is (in) fact from hissaww knowledge, and myasws intellect is in fact from hissaww intellect, and myasws strength except from hissaww strength? A Saqafy (man) who was a physician of the Arabs, came to himsaww and said to himsaww, ‘If there was insanity with yousaww, I can cure yousaww’. So Muhammadsaww said to him: ‘Would you like mesaww to show you a sign by which you can know mysaww needlessness from your medicine, and your need to mysaww medicine?’ He said, ‘Yes’.

قال: اي آية تريد ؟ قال: تدعو ذلك العذق وأشار إلى نخلة سحوق فدعاها فانقلع أصلها من الارض وهي تخد الارض حتى وقف بين يديه فقال له: أكفاك ؟ قال: لا قال فتريد ماذا ؟ قال: تأمرها أن ترجع إلى حيث جاءت منه وتستقر في مقرها الذي انقلعت منه، فأمرها فرجعت واستقرت في مقرها

Hesaww said: ‘Which sign do you want?’ He said, ‘Call that bunch’ – and hesaww gestured towards a distant palm tree. So hesaww called it, and it uprooted itself from the ground – and it was grooving in the ground with a grooving, until it paused in front of himsaww. Hesaww said to him: ‘Does that suffice you?’ He said, ‘No’. Hesaww said: ‘So what is that which you want?’ He said, ‘Order it to return to where it came from, and settle in its residence which it uprooted from’. So hesaww ordered it, and it returned and settled in its residence.

فقال اليوناني لا مير المؤمنين (عليه السلام) هذا الذي تذكره عن محمد (صلى الله عليه وآله) غائب عني، وأنا أقتصر منك على أقل من ذلك: أنا أتباعد عنك فادعني وأنا لا أختار الا جابة، فإن جئت بي إليك فهي آية

So the Greek said to Amir-Al-Momineenasws, ‘This which youasws are mentioning from Muhammadsaww, hesaww is absent from me, and I want reduced from you and less than that. I shall go distant from youasws, and youasws call me over, and I will choose not to respond. So, if I do come to youasws, then this would be a sign’.

فقال أمير المؤمنين (عليه السلام) هذا أنما يكون آية لك وحدك لانك تعلم من نفسك أنك لم ترده وإني أزلت اختيارك من غير أن باشرت مني شيئا، أو ممن أمرته بأن يباشرك، أو ممن قصد إلى إجبارك وإن لم آمره

Amir-Al-Momineenasws said: ‘This rather happens to be a sign for you alone, because you know from yourself that you do not want (to come), and (it would not be known whether it was) Iasws who moved your choice from without any gesture to anything from measws, or (whether it was) from Iasws having ordered it with your coming, or (whether it was) from the (other) ones who aimed to that and it wasn’t Iasws who ordered it.

إلا ما يكون من قدرة الله تعالى القاهرة، وأنت يا يوناني يمكنك أن تدعي ويمكن غيرك أن يقول: إني واطاتك على ذلك، فاقترح إن كنت مقترحا ما هو آية لجميع العالمين

But, (you should ask for) what would happen to be from the Power of Allahazwj the Exalted, the Compeller. And you, O Greek, (otherwise) it would be possible that you claim that somebody else enabled it, and he would be saying, ‘I have made you obey upon that’. Therefore, suggest if were suggesting, what would be a sign for the entirety of the worlds’.

قال له اليوناني: إذا جعلت الاقتراح إلي فأنا أقترح أن تفصل أجزاء تلك النخلة وتفرقها وتباعد ما بينها ثم تجمعها وتعيدها كما كانت

So, the Greek said to himasws, ‘Since youasws have made the suggesting to be for me, then I suggest that youasws disjoint the parts of that palm tree and separate them and distance what is between them. Then youasws should gather and return them just as they used to be’.

فقال علي (عليه السلام): هذه آية وأنت رسولي إليها - يعني إلى النخلة - فقل لها: إن وصي محمد رسول الله (صلى الله عليه وآله) يأمر أجزاءك أن تتفرق وتتباعد

So Aliasws said: ‘This is a sign, and you be myasws messenger to it – meaning to the palm tree – and say to it that the successorasws of Muhammadsaww Rasoolsaww of Allahazwj orders your parts that they should separate and distance from each other’.

فذهب فقال لها، فتفاصلت وتهافتت وتنثرت وتصاغرت أجزاؤها حتى لم يرلها عين ولا أثر، حتى كأن لم يكن هناك نخلة قط، فارتعدت فرائص اليوناني فقال: يا وصي محمد قد أعطيتني اقتراحي الاول فأعطني الآخر فأمرها أن تجتمع وتعود كما كانت

So, he went and said to it, and it disjointed, and gathered, and separated and became small parts to the extent that neither could they be seen by the eye nor any traces of it, until it was as if the palm tree had not existed over there at all. The body parts of the Greek trembles and he said, ‘O successorasws of Muhammadsaww! Youasws have given me my first choice, so (now) give me another. Order it to gather and return to be just as it was’.

فقال: أنت رسولي إليها بعد فقل لها: يا أجزاء النخلة إن وصي محمد رسول الله (صلى الله عليه وآله) يامرك أن تجتمعي وكما كنت تعودي،

So heasws said: ‘You be myasws messenger to it and repeat saying to it, ‘O parts of the palm tree! The successorasws of Muhammadsaww, Rasoolsaww of Allahazwj orders you that you gather and return to be just as you were’.

فنادى اليوناني فقال ذلك فارتفعت في الهواء كهيئة الهباء المنثور، ثم جعلت تجتمع جزء جزء منها حتى تصور لها القضبان والا وراق واصول السعف وشما ريخ الاعذاق، ثم تألفت وتجمعت و استطالت وعرضت واستقر أصلها في مقرها، وتمكن عليها ساقها، وتركب على الساق قضبانها، وعلى القضبان أوراقها، في أمكنتها أعذاقها، وكانت في الابتداء شماريخها متجردة لبعدها من أوان الرطب والبسر والخلال

So, the Greek called out and he said that, and they raised in the air as if they were dust particles, then went on to gather, part by part from it – until the branches were formed for it – and the leaves, and the roots, and the trunk. Then it composed and gathered and elongated and displayed, and settled its roots in its residence and planted its trunk upon these, and joined the branches upon it and joined up the leaves upon these, and its dates upon it – and beforehand its clusters were bare – as it was far from the season for the ripe dates, and the un-ripened dates, and the twigs.

فقال اليوناني: واخرى احب ان تخرج شما ريخها خلالها وتقلبها من خضرة إلى صفرة وحمرة وتراطيب وبلوغ ليؤكل وتطعمني ومن حضرك منها

The Greek said, ‘And another (thing) I would like is that ripened dates should come out from its twigs, and transform it from green to yellow and red, and dates reaching maturity in order to be eaten and youasws feed me and the ones in yourasws presence from it’.

فقال علي (عليه السلام) أنت رسولي إليها بذلك فمرها به فقال لها اليوناني: يأمرك أمير المؤمنين (عليه السلام) بكذا وكذا فأخلت وأبسرت واصفرت واحمرت وترطبت

Aliasws said: ‘You be myasws messenger to it with that and instruct it with it’. The Greek said it to it what Amir Al-Momineenasws had ordered him, and it sprouted twigs and un-ripened dates, and they became yellow, and red, and ripened, and its twigs became heavy with its dates.

وثقلت أعذاقها برطبها فقال اليوناني: واخرى احبها يقرب من يدي أعذاقها، أو تطول يدي لتنالها، وأحب شئ إلي أن تنزل إلي إحداها، وتطول يدي إلى الاخرى التي هي اختها

The Greek said, ‘And another thing I would like is to draw nearer its branches in front of me, or elongate my hand so I can grab these, and the most beloved thing to me is that one of them descends to me and my hand elongates to the other which is its counterpart.

فقال أمير المؤمنين (عليه السلام) مد اليد التي تريد أن تنالها وقل: (يا مقرب البعيد قرب يدي منها) واقبض الاخرى التي تريد أن تنزل العذق إليها وقل: (يا مسهل العسير سهل لي تناول ما يبعد عني منها) ففعل ذلك وقاله فطالت يمناه فوصلت إلى العذق وانحطت الا عذاق الاخرى فسقطت على الارض وقد طالت عراجينها،

Amir Al-Momineenasws said: ‘Extend your hand which you want to be elongated and said, ‘O Who Brings nearer the distant, Cause my hand to be near to it!’ And withhold the other (hand) which you want the dates to descend to it and say, ‘O Easer of the difficulties! Ease for me the grabbing of what is remote from me, from it!’ He did so and said it, and his right hand elongated and arrive to the dates, and the dates came nearer to the other one and fell upon the ground, and its branch had elongated.

ثم قال أمير المؤمنين (عليه السلام) إنك إن أكلت منها ولم تؤمن بمن أظهر لك عجائبها عجل الله عزوجل من العقوبة التي يبتليك بها ما يعتبر بها عقلاء خلقه وجهالهم

Then Amir Al-Momineenasws said: ‘You, if you were to eat from these, then do not believe in the one who displayed to you its wonders, Allahazwj Mighty and Majestic would Hasten the Punishment to you - as you would be Tried with it what the intellectuals of Hisazwj creatures would take a lesson from it (as well as) the ignorant ones’.

فقال اليوناني: إني إن كفرت بعد ما رأيت فقد بلغت في العنادو تناهيت في التعرض للهلاك، أشهد أنك من خاصة الله، صادق في جميع أقاويلك عن الله فأمرني بما تشاء أطعك

The Greek said, ‘I, if I were to disbelieve after what I have seen, then I have reached to be in the stubbornness, and moved to be exposed to the destruction. I testify that youasws are from the special ones of Allahazwj – truthful in the entirety of yourasws words from Allahazwj, therefore order me with whatever youasws so desire to, I will obey’.

قال علي (عليه السلام): آمرك أن تقر لله بالوحد انية، وتشهد له بالجود والحكمة وتنزهه عن العبث والفساد، وعن ظلم الا ماء والعباد وتشهد أن محمد الذي أنا وصيه سيد الانام، وأفضل برية في دار السلام

Aliasws said: ‘Iasws order you that you acknowledge to Allahazwj with the Oneness, and testify to Himazwj with the Generosity and the Wisdom, being far above from the tampering and the corruption, and from being unjust to the maids and the servants. And you should testify that Muhammadsaww, the one whose successorasws Iasws am, is the Chief of the beings, and is of the most superior of the ranks of the people of the house of Al-Islam.

وتشهد أن عليا الذي أراك ما أراك وأولاك من النعم ما أولاك خير خلق الله بعد محمد رسول الله، وأحق خلق الله بمقام محمد (صلى الله عليه وآله) بعده، والقيام بشرائعه وأحكامه،

And you should testify that Aliasws, the one who showed you what heasws showed you preferred you from the bounties what heasws preferred you with, is the best of the creatures of Allahazwj after Hisazwj Prophetsaww, Muhammadsaww the Rasoolsaww of Allahazwj, and is the most rightful of the creatures of Allahazwj with the position of Muhammadsaww after himsaww, and with the establishment of hissaww Laws and hissaww rulings.

وتشهد أن أولياءه أولياء الله، وأن اعداءه أعداء الله، وأن المؤمنين المشاركين لك فيما كلفتك المساعدين لك على ما به أمرتك خير امة محمد (صلى الله عليه وآله)، وصفوة شيعة علي (عليه السلام)

And I testify that hisasws friends are the friends of Allahazwj and that hisasws enemies are the enemies of Allahazwj, and that the Momineen are the participants of yours in what you are encumbered, and the assistants to you upon whatever it is heasws orders you – is the best of the community of Muhammadsaww and the elite of the Shias of Aliasws’.

وآمرك أن تواسي إخوانك المطابقين لك على تصديق محمد (صلى الله عليه وآله) وتصديقي و الانقياد له ولي مما رزقك الله وفضلك على من فضلك به منهم

And Iasws order you that you be consoling with your Momineen brothers, the matching ones to you, upon the ratification of Muhammadsaww, and ratifying measws, and the submission to himsaww and to measws, from what Allahazwj Sustained you and Graced you upon the ones who merited you with it, from them.

تسد فاقتهم، وتجبر كسرهم وخلتهم، ومن كان منهم في درجتك في الايمان ساويته في مالك بنفسك، ومن كان منهم فاضلا عليك في دينك آثرته بمالك على نفسك حتى يعلم الله منك أن دينه آثر عندك من مالك، وأن أولياءه أكرم إليك من أهلك وعيالك،

You should block their destitution, and forcefully break their loneliness. And the one from them who was in your level regarding the Eman – equalise him in your wealth with yourself, and the one from them who was meritorious upon you in your Religion, prefer him with your wealth over yourself until Allahazwj Knows from you that his Religion is more preferable in your presence than your wealth, and that his friends are more honourable upon you and your own family and your dependants.

وآمرك أن تصون دينك وعلمنا الذي أودعناك وأسرارنا التي حملناك، فلاتبد علومنا لمن يقابلها بالعناد، ويقابلك من أجلها بالشتم واللعن والتناول من العرض والبدن ولا تفش سرنا إلى من يشنع علينا عند الجاهلين بأحوالنا، ويعرض أولياءنا لبوادر الجهال،

And Iasws order you safeguard your Religion and ourasws knowledge which Iasws am entrusting you – and ourasws secrets which weasws load (upon) you, so do not manifest ourasws knowledge to the one who faces it with the stubbornness, and face you from its reason with the insults and the curses – and would take from the respect and the body (cause physical harm), and do not broadcast ourasws secrets to the one who would be adverse upon usasws in the presence of the ones ignorant of ourasws states, and expose ourasws friends to the anecdotes of the ignorant ones’.

وآمرك أن تستعمل التقية في دينك فإن الله عزوجل يقول: (لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين ومن يفعل ذلك فليس من الله في شئ إلا أن تتقوا منهم تقاة)

And Iasws order you to utilise Taqiyya (dissimulation) in your Religion, for Allahazwj Mighty and Majestic is Saying: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t into anything from Allah, except that you should be fearing from them carefully [3:28].

وقد أذنت لك في تفضيل أعدائنا علينا إن ألجأك الخوف إليه وفي إظهار البراءة منا إن حملك الوجل إليه، وفي ترك الصلوات المكتوبات إذا خشيت على حشاشتك الآفات والعاهات، فإن تفضيلك أعداءنا علينا عند خوفك لا ينفعهم ولا يضرنا، وإن إظهارك براءتك مناعند تقيتك لا يقدح فينا ولا ينقصنا،

And Iasws have permitted for you regarding the preferring of ourasws enemies over usasws – if there comes to you the fear to it, and (permission) in displaying the disavowing from usasws if the apprehension carries you upon it, and (permission) regarding neglecting the Prescribed Salats when you are fearing upon your life of the calamities and the disabilities, for your preferring ourasws enemies over usasws during your fear would neither benefit them nor harm usasws, and that your display of disavowing from usasws during your Taqiyya would neither undermine regarding usasws nor would it reduce usasws (with anything).

ولئن تبرأ منا ساعة بلسانك وأنت موال لنا بجنانك لتبقى على نفسك روحها التي بها قوامها، ومالها الذي به قيامها، وجاهها الذي به تماسكها، وتصون من عرف بذلك وعرفت به من أوليائناو إخواننا وأخواتنا من بعد ذلك بشهور وسنين إلى أن تنفرج تلك الكربة وتزول به تلك الغمة، فإن ذلك أفضل من أن تتعرض للهلاك، وتنقطع به عن عمل في الدين وصلاح إخوانك المؤمنين،

And if you were to disavow from usasws for a while with your tongue while you are a friend of oursasws with your heart – it would be more remaining upon yourself of its soul by which you would (be able to) take care of your wealth by which is its strength, and its status by which is its adherence, and, you would be safeguarding the one who is recognised as being with you, and is recognised as being with it (Taqiyya), from ourasws friends and ourasws brothers and ourasws sisters - from after that by months and years up to the relief of that distress and until that sorrow declines due to it (Taqiyya), for that is superior than if you expose (yourself) to the destruction, and you are cut-off by it from performing the (good) deeds in the Religion and being righteous with your Momineen brothers.

وإياك ثم إياك أن تترك التقية التي أمرتك بها فإنك شائط بدمك ودماء إخوانك، معرض لنعمك ونعمهم للزوال، مذل لهم في أيدي أعداء دين الله، وقد أمرك الله بإعزازهم فإنك إن خالفت وصيتي كان ضررك على نفسك وإخوانك أشد من ضرر المناصب لنا الكافر بنا.

And beware! Then beware from neglecting the Taqiyya, which Iasws am ordering with, for you will spill your blood and the blood of your brethren, exposing your bounties and their bounties to the decline. It would be humiliating for them in the hands of the enemies of the Religion of Allahazwj, and Allahazwj has Commanded you with (increasing) their honour. So you, if you were to oppose myasws advice – it would be more harmful upon yourself and your brethren – more intensely than the harm of the Nasibis (Hostile ones) to usasws, the Kafirs with usasws’’.²¹

* (باب 5) * * (أسؤلة الشامي عن أمير المؤمنين صلوات الله عليه في مسجد الكوفة) *

CHAPTER 5 – QUESTIONS OF THE SYRIAN FROM AMIR AL-MOMINEENasws IN MASJID AL-KUFA

1 - ن، ع: محمد بن عمربن علي بن عبد الله البصري، عن محمد بن عبد الله بن أحمد ابن جبلة، عن عبد الله بن أحمد بن عامر الطائي، عن أبيه، عن الرضا عن آبائه، عن الحسين بن علي عليهم السلام قال: كان علي بن أبي طالب (عليه السلام) بالكوفة في الجامع إذ قام إليه رجل من أهل الشام فقال: يا أمير المؤمنين إني أسألك عن أشياء فقال: سل تفقها ولا تسأل تعنتا، فأحدق الناس بأبصارهم

Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry, from Muhammad Bin Abdullah Bin Ahmad Ibn Jabala, from Abdullah Bin Ahmad Bin Aamir Al Taiy, from his father,

‘From Al-Rezaasws, from hisasws forefathersasws, from Al-Husaynasws Bin Aliasws having said: ‘Aliasws Bin Abu Talibasws was at Kufa in the central Masjid when a man from the people of Syria stood up to himasws and said, ‘O Amir Al-Momineenasws! I want to ask youasws about certain things’. Heasws said: ‘Ask to understand and do not ask to be intransigent’ (stubborn/narrow-minded). The people stared with their eyes’.

فقال: أخبرني عن أول ما خلق الله تبارك وتعالى. فقال: خلق النور. قال: فمم خلق السماوات ؟ قال: من بخار الماء قال: فمم خلق الارض ؟ قال: من زبد الماء قال: فمم خلقت الجبال ؟ قال: من الامواج

He said, ‘Inform me about the first what Allahazwj Blessed and Exalted Created’. Heasws said: ‘Heazwj Created the Light’. He said, ‘What did Heazwj Create the skies from?’ Heasws said: ‘From the water vapour’. He said, ‘What did Heazwj Create the earth from?’ He said, ‘From the foam of the water’. He said, ‘What did Heazwj Create the mountain from?’ He said, ‘From the waves’.

قال: فلم سميت مكة ام القرى ؟ قال لان الارض دحيت من تحتها وسأله عن سماء الدنيا مما هي ؟ قال: من موج مكفوف وسأله عن طول الشمس و القمر وعرضهما قال: تسعمائة فرسخ في تسعمائة فرسخ وسأله كم طول الكواكب و عرضه ؟ قال: اثنا عشر فرسخا في اثني عشر فرسخا

Why is Makkah named as ‘The mother town’?’ Heasws said: ‘Because the ground was spread from beneath it’. And he asked himasws about the sky of the world, what is it from?’ Heasws said: ‘From a blind wave’. And he asked himasws about the length of the sun and the moon and their width. Heasws said: ‘Nine hundred Farsakhs by nine hundred Farsakhs’. And he asked himasws, ‘How much is the height of the stars and its width?’ Heasws said: ‘Twelve Farsakhs by twelve Farsakhs’ (digits missing).

وسأله عن ألوان السموات السبع و أسمائها فقال له: اسم السماء الدنيا: رفيع وهي من ماء ودخان، واسم السماء الثانية: قيدرا، وهي على لون النحاس، والسماء الثالثة اسمها: الماروم وهي على لون الشبه، والسماء الرابعة اسمها: ارفلون وهي على لون الفضة، والسماء الخامسة اسمها هيعون وهي على لون الذهب، والسماء السادسة اسمها: عروس، وهي ياقوتة خضراء، والسماء السابعة اسمها: عجماء وهي درة بيضاء

And he asked himasws about the colours of the seven skies and their names. Heasws said to him: ‘Heasws said: 'The sky of this world is called "Rafi'e" and it is from water and smoke. The second sky is called "Qayzum" and it is the colour of copper. The third sky is called "Al-Maroum" and it is the colour of iron. The fourth sky is called "Arfalun" and it is the colour of silver. The fifth sky is called "Hay'oun" and it is the colour of gold. The sixth sky is called "Arous" and it is the colour of green ruby. The seventh sky is called "Ajma'a" and it is the colour of white pearl'.

وسأله عن الثور ما باله غاض طرفه ولا يرفع رأسه إلى السماء ؟ قال: حياء من الله عزوجل، لما عبد قوم موسى العجل نكس رأسه وسأله عن المد والجزر ماهما ؟ قال: ملك موكل بالبحار يقال له رومان فإذا وضع قدميه في البحر فاض وإذا أخرجهما غاض وسأله عن اسم أبي الجن. فقال: شومان الذي خلق من مارج من نار. وسأله هل بعث الله نبيا إلى الجن ؟ فقال: نعم بعث إليهم نبيا يقال له يوسف فدعاهم إلى الله فقتلوه.

And he asked himasws about the bull, ‘What is the matter is closes its eyes and does not raise its head towards the sky?’ Heasws said: ‘In embarrassment from Allahazwj Mighty and Majestic. When the people of Musaas worshipped the calf, it lowered its head’. And he asked himasws about the name of the father of the Jinn. Heasws said: ‘Showman who is Created from smokeless fire [55:15]. And he asked himasws, ‘Did Allahazwj Send a Prophetas to the Jinn?’ Heasws said: ‘Yes, Heazwj did Send a Prophetas to them called Yusufas, and heas called them to Allahazwj, but they killed himas’.

وسأله عن اسم ابليس ماكان في السماء ؟ فقال: كان اسمه الحارث. وسأله لم سمي آدم آدم ؟ قال: لانه خلق من أديم الارض وسأله لم صار الميراث للذكر مثل حظ الانثيين ؟ فقال: من قبل السنبلة، كان عليها ثلاث حبات فبادرت إليها حواء فأكلت منها حبة، وأطعمت آدم حبتين، فمن أجل ذلك ورث الذكر مثل حظ الانثيين.

And he asked himasws about the name of Ibleesla, what was it in the sky?’ Heasws said: ‘Hisla name was Al-Haris’. And he asked himasws, ‘Why was Adamas named as ‘Adam’?’ Heasws said: ‘Because heas was Created from the crust (Adeym) of the earth’. And he asked himasws, ‘Why did the inheritance come to be a share of the male equating to the share of two females?’ Heasws said: ‘Because of the ear (of a grain). There were three seeds, upon it, and Hawwaas went to it and ate one seed from it, and fed two seeds to Adamas, therefore from the reason of that the male inherits the like of two females’.

وسأله عمن خلق الله من الانبياء مختونا. فقال: خلق الله آدم مختونا، وولد شيث مختونا، وإدريس، ونوح، وإبراهيم، وداود، وسليمان، ولوط، إسماعيل، و موسى وعيسى، ومحمد صلى الله عليه وعليهم أجمعين.

And he asked himasws about the ones from the Prophetsas whom Allahazwj Created as circumcised. Heasws said: ‘Allahazwj Created Adamas as circumcised, and Sheesas was born circumcised, and Idreesas, and Noahas, and Ibrahimas, and Dawoodas, and Suleymanas, and Lutas, and Ismailas, and Musaas, and Isaas, and Muhammadsaww’.

وسأله كم كان عمر آدم ؟ فقال: تسعمائة سنة وثلاثين سنة. وسأله عن أول من قال الشعر فقال: آدم. قال: وما كان شعره ؟ قال: لما انزل إلى الارض من السماء فرأى تربتها وسعتها وهواها وقتل قابيل هابيل قال آدم (عليه السلام): تغيرت البلاد ومن عليها * فوجه الارض مغبر قبيح تغير كل ذي لون وطعم * وقل بشاشة الوجه المليح

And he asked himasws, ‘How much was the age of Adamas?’ Heasws said: ‘Nine hundred and thirty years’. And he asked himasws about the first one who said poetry. Heasws said: ‘Adamas’. He said, ‘So what was hisas poem?’ Heasws said: ‘When heas descended to the earth from the sky, and heas saw its soil and its expanse and its atmosphere, and Qabeella killed Habeelas, Adamas said: ‘The country has changed and ones upon it; the surface of the earth is dusty, ugly, every one with colour and taste has changed; and the bitter face speaks behind a cheerfulness’.

فأجابه إبليس: تنح عن البلاد و ؟ ساكنيها * ففي الفردوس ضاق بك الفسيح وكنت بها وزوجك في قرار * وقلبك من أذى الدنيا مريح فلم تنفك من كيدى ومكري * إلى أن فاتك الثمن الربيح فلولا رحمة الجبار أضحى * بكفك من جنان الخلدريح

Ibleesla answered himas, ‘Are youas relinquishing from the country and its settlers? In Al Firdows the capaciousness was straitened with youas while youas and youras wifeas were in tranquillity at it, and youras heart is relaxed from the harm of the word, but it will not benefit yousaww from myla plots and plans, until the profitable price was lost from youas. So, had it not been for the Mercy of the Compeller existed, by youras wrist, youas would have departed from the eternal Gardens’.

وسأله كم حج آدم (عليه السلام) من حجة ؟ فقال له: سبعين حجة ماشيا على قدميه وأول حجة حجها كان معه الصرد يدله على مواضع الماء، وخرج معه من الجنة، وقد نهي عن أكل الصرد والخطاف

And he asked himasws, ‘How many Hajj did Adamas perform?’ Heasws said to him: ‘Seventy Hajj walking upon hisas feet; and the first Hajj heas performed there was the Shrike (bird) with himas, pointing himasws to the place of water, and it had come out with himas from the Paradise, and it is Forbidden from eating the Shrike²² and the Martin’²³.

وسأله ما باله لا يمشي على الارض ؟ قال: لانه ناح على بيت المقدس فطاف حوله أربعين عاما يبكي عليه، ولم يزل يبكي مع آدم (عليه السلام) فمن هناك سكن البيوت ومعه تسع آيات من كتاب الله عزوجل مما كان آدم يقرؤها في الجنة وهي معه إلى يوم القيامة: ثلاث آيات من أول الكهف، وثلاث آيات من سبحان وهي (و إذا قرأت القرآن) وثلاث آيات من يس: (وجعلنا من بين أيديهم سدا ومن خلفهم سدا)

And he asked himasws, ‘What is the matter it does not walk upon the ground?’ Heasws said: ‘Because it lamented upon Bayt Al-Maqdis and it circled around it for forty days crying upon himas, and did not cease to cry with Adamas. So, from them it settles the houses; and with himas were nine Verses from the Book of Allahazwj Mighty and Majestic from what Adamas used to recite in the Paradise and these would be with himas up to the Day of Judgment – three Verses from the beginning of (Surah) Al-Kahf, and three Verses from (Surah) Al-Isra and it is: And whenever you recite the Quran [17:45], and three Verses from (Surah) Yaseen: And We Made a barrier to be from their front and a barrier from their back [36:9]’.

وسأله عن أول من كفر وأنشأ الكفر فقال: إبليس لعنه الله وسأله عن اسم نوح ماكان ؟ فقال: كان اسمه السكن، وإنما سمي نوحا لانه ناح على قومه ألف سنة إلا خمسين عاما وسأله عن سفينة نوح (عليه السلام) ماكان عرضها وطولها فقال: كان طولها ثمانمائة ذراع، وعرضها خمسمائة ذراع، وارتفاعها في السماء ثمانون ذراعا

And he asked himasws about the first one to commit Kufr and spread the Kufr. Heasws said: ‘Ibleesla, may Allahazwj Curse himla’. And he asked himasws about the name of Noahas, ‘What was it?’ Heasws said: ‘Hisas name was ‘Al-Sakn’, and rather heas was named as Noahas because heas lamented (Noah) upon hisas people for a thousand years less fifty years’. And he asked himasws about the ship of Noahas, ‘What was its width and its length?’ Heasws said: ‘Its length was of eight hundred cubits, and its width was of five hundred cubits, and its height in the sky was of eighty cubits’.

ثم جلس الرجل وقال إليه آخر فقال: يا أمير المؤمنين أخبرنا عن أول شجرة غرست في الارض فقال: العوسجة ومنها عصا موسى (عليه السلام) وسأله عن أول شجرة نبتت في الارض فقال: هي الدبا وهو القرع وسأله عن أول من حج من أهل السماء فقال له: جبرئيل (عليه السلام) وسأله عن أول بقعة بسطت من الارض أيام الطوفان فقال له: موضع الكعبة وكان زبرجدة خضراء

Then the man sat down, and another one said to himasws, ‘O Amir Al-Momineenasws! Inform us about the first tree planted in the earth’. Heasws said: ‘The boxthorn (Lyceum), and the staff of Musaas is from it’. And he asked himasws about the first tree grown in the earth. Heasws said: ‘It is the ‘Adba’ and it is the pumpkin’. And he asked himasws about the first one to perform Hajj from the people of the sky. Heasws said to him: ‘Jibraeelas’. And he asked himasws about the first spot stretched from the earth in the days of the flood (of Noahas). Heasws said to him: ‘Place of the Kabah, and it was green aquamarine’.

وسأله عن أكرم واد على وجه الارض. فقال له: واد يقال له سرنديب، سقط فيه آدم (عليه السلام) من السماء وسأله عن شر واد على وجه الارض فقال له: واد باليمن يقال له برهوت، وهو من أودية جهنم وسأله عن سجن سار بصاحبه فقال: الحوت سار بيونس بن متى (عليه السلام)

And he asked himasws about the most honourable valley upon the surface of the earth. Heasws said to him: ‘A valley called Sarandeep. Adamas descended in it from the sky’. And he asked himasws about the evilest valley upon the surface of the earth. Heasws said to him: ‘A valley in Yemen called Barhout, and it is from the valleys of Hell’. And he asked himasws about a prison which travelled with its occupant. Heasws said: ‘The whale travelled with Yunusas Bin Mataas’.

وسأله عن ستة لم يركضوا في رحم فقال: آدم، وحواء وكبش إبراهيم، وعصا موسى، وناقة صالح، والخفاش الذي عمله عيسى بن مريم وطار بإذن الله عزوجل وسأله عن شئ مكذوب عليه ليس من الجن ولا من الانس فقال الذئب الذي كذب عليه إخوة يوسف (عليه السلام).

And he asked himasws about six who did not run the course of the womb. Heasws said: ‘Adamas, and Hawwaas, and the ram of Ibrahimas, and staff of Musaas, and she-camel of Salihas, and the bat which Isaas Bin Maryamas made and it flew by the Permission of Allahazwj Mighty and Majestic’. And he asked himasws about a thing belied upon neither being from the Jinn nor from the humans. Heasws said: ‘The wolf who was belied upon by the brothers of Yusufas’.

وسأله عن شئ أوحى الله عزوجل إليه ليس من الجن ولا من الانس. فقال: أوحى الله عز وجل إلى النحل. وسأله عن موضع طلعت عليه الشمس ساعة من النهار ولا تطلع عليه أبدا. قال: ذلك البحر حين فلقه الله عز وجل لموسى (عليه السلام)، فأصابت أرضه الشمس، واطبق عليه الماء فلن تصيبه الشمس.

And he asked himasws about a thing Allahazwj Mighty and Majestic Revealed unto, neither being from the Jinn nor from the humans’. Heasws said: ‘Allahazwj Mighty and Majestic Revealed unto the bee’. And he asked himasws about the place the sun emerged upon for a time from the day and will not emerge upon it ever’. Heasws said: ‘That is the sea when Allahazwj Mighty and Majestic Split it for Musaasws and its ground was hit by the sunlight, and the water layered upon it, the sunlight will never be hitting it (again)’.

وسأله عن شئ شرب وهو حي، وأكل وهو ميت فقال: تلك عصا موسى وسأله عن نذير أنذر قومه ليس من الجن ولا من الانس. فقال: هي النملة وسأله عن أول من امر بالختان. قال: إبراهيم. وسأله عن أول من خفض من النساء فقال: هاجر ام إسماعيل خفضتها سارة لتخرج من يمينها

And he asked himasws about a thing which drank when it was alive, and ate while it was dead’. Heasws said: ‘That is the staff of Musaas’. And he asked himasws about a warner who warned his people, neither being from the Jinn nor from the humans. Heasws said: ‘It is the ant (warning of Suleymanas)’. And he asked himasws about the first one who instructed with the circumcision’. Heasws said: ‘Ibrahimas’ (see page 96 where it is said circumcised). And he asked himasws about the first one lowered from the women’. Heasws said: ‘Hajaras, motheras of Ismailas. Sarahas lowered heras in order to exit from heras right’.

وسأله عن أول امرأة جرت ذيلها. فقال: هاجر لما هربت من سارة. وسأله عن أول من جرذيله من الرجال. فقال: قارون. وسأله عن أول من لبس النعلين. فقال إبراهيم (عليه السلام). وسأله عن أكرم الناس نسبا. فقال: صديق الله يوسف بن يعقوب إسرئيل الله، ابن إسحاق ذبيح الله ابن إبراهيم خليل الله

And he asked himasws about the first woman to flow her tail (lower part of dress)’. Heasws said: ‘Hajaras, when sheas fled from Sarahas’. And he asked himasws about the first one to flow his tail (lower part of dress) from the men’. Heasws said: ‘Qarounla’. And he asked himasws about the first one to wear the slippers’. Heasws said: ‘Ibrahimas’. And he asked himasws about the most honourable of the people in lineage’. Heasws said: ‘Friend of Allahazwj Yusufas Bin Yaqoubas Israel of Allahazwj, Ibn Is’haqas the ‘slaughtered of Allahazwj’ – son of Ibrahimas Friend of Allahazwj’.

وسأله عن ستة من الا نبياء لهم اسمان فقال: يوشع بن نون وهو ذوالكفل، ويعقوب وهو إسرائيل، والخضر وهو تاليا، ويونس وهو ذوالنون، وعيسى وهو المسيح ومحمد وهو أحمد صلوات الله عليهم وسأله عن شئ تنفس ليس له لحم ولادم فقال: ذاك الصبح إذا تنفس وسأله عن خمسة من الانبياء تكلموا بالعربية فقال: هود، وشعيت، وصالح، وإسماعيل، ومحمد صلى الله عليه وعليهم

And he asked himasws about six from the Prophetsas having two names for themas. Heasws said: ‘Yoshuaas Bin Noonas and he is Zulkifl, And Yaqoubas and heas is Israel, and Al-Khizras and he is Taliya, and Yunusas and he is Zulnoon, and Isaas and he is the Messiah, and Muhammadsaww and he is Ahmad’. And he asked himasws about a thing which breathes (and) there isn’t any flesh for it nor blood. Heasws said: ‘That is the morning when it breathes’. And he asked himasws about five from the Prophetsas who spoke in Arabic. Heasws said: ‘Hudas, and Shuaybas, and Salihas, and Ismailas, and Muhammadsaww’.

ثم جلس وقام رجل آخر فسأله وتعنته فقال: يا أمير المؤمنين أخبرنا عن قول الله عزوجل: (يوم يفر المرء من أخيه وامه وأبيه وصاحبته وبنيه) من هم ؟ فقال: قابيل يفر من هاببل، والذى يفر من امه موسى والذي يفر من أبيه إبراهيم، والذي يفر من صاحبته لوط، والذي يفر من ابنه نوح يفر من ابنه كنعان.

Then he sat down and another man stood up to ask himasws to confuse himasws, and he said, ‘O Amir Al-Momineenasws! inform us about the Words of Allahazwj Mighty and Majestic: (It would be) a Day the person will flee from his own brother [80:34] And his mother, and his father [80:35] And his spouse and his son [80:36], who are they?’ Heasws said: ‘Qabeella would flee from Habeelas, and the one who will flee from his mother is Musaas, and the one who will free from his father is Ibrahimas, and the one who will flee from his spouse is Lutas, and the one who will free from his son is Noahas fleeing from hisas son Canaan’.

وسأله عن أول من مات فجاءة فقال: داود (عليه السلام) مات على منبره يوم الاربعاء. وسأله عن أربعة لا يشبعن من أربعة فقال: أرض من مطر، وانثى من ذكر، وعين من نظر، وعالم من علم. وسأله عن أول من وضع سكك الدنانير والدراهم فقال: نمرود بن كنعان بعد نوح.

And he asked himasws about the first one to die a sudden death. Heasws said: ‘Dawoodas died upon hisas pulpit on the day of Wednesday’. And he asked himasws about four who are not satiated from four. Heasws said: ‘Ground from the rain, and female from a male, and eyes from looking, and a scholar from knowledge’. And he asked himasws about the first one to place markets of Dinars and Dirhams. Heasws said: ‘Nimrod Bin Canaanla after Noahas’.

وسأله عن أول من عمل عمل قوم لوط. فقال: إبليس فإنه أمكن من نفسه. وسأله عن معنى هدير الحمام الراعبية فقال: تدعو على أهل المعازف والقينات و المزامير والعيدان وسأله عن كنية البراق فقال: يكنى أبا هزال

And he asked himasws about the first one who do the deed of the people of Lutas. Heasws said: ‘Ibleesla, for hela enabled from himselfla’. And he asked himasws about the meaning of (the metaphor) ‘The road of the bathroom is desirous’. Heasws said: ‘Inviting the musicians and the musical instruments, and the flutes and the festivals’. And he asked himasws about the teknonym ‘Al-Buraq’. Heasws said: ‘Teknonym of Abu Hazal’.

وسأله لم سمي تبع تبعا ؟ قال: لانه كان غلاما كاتبا فكان يكتب لملك كان قبله فكان إذا كتب كتب: بسم الله الذي خلق صبحا وريحا فقال الملك: اكتب وابدء باسم ملك الرعد، فقال: لا أبدء إلا باسم إلهي، ثم اعطف على حاجتك، فشكر الله عزوجل له ذلك، وأعطاه ملك ذلك الملك فتابعه الناس على ذلك فسمي تبعا.

And he asked himasws, ‘Why is ‘Tab’a’ named as a followed?’ Heasws said: ‘Because he was a slave who used to write for a king who was before him, and it was so that whenever he wrote, wrote, ‘In the Name of Allahazwj Who Created clouds and wind’. The king said, ‘Write and begin with the name of the king of the thunder’. He said, ‘I will not begin except with the Name of my Godazwj then I shall answer to your need’. So, Allahazwj Mighty and Majestic Thanked him for that and Gave him the kingdom of that king, and the people followed him upon that, therefore he was named as ‘followed’.

وسأله ما بال الماعز مفرقعة الذنب، بادية الحياء والعورة ؟ فقال: لان الماعز عصت نوحا لما أدخلها السفينة فدفعها فكسر ذنبها، والنعجة مستورة الحياء والعورة لان النعجة بادرت بالدخول إلى السفينة فمسح نوح (عليه السلام) يده على حياها وذنبها فاستوت الالية وسأله عن كلام أهل الجنة فقال: كلام أهل الجنة بالعربية. وسأله عن كلام أهل النار فقال: بالمجوسية.

And he asked himasws, ‘What is the matter the goat is raised of the tail, exposing the shame and the private part?’ Heasws said: ‘Because the goat disobeyed Noahas when heas entered it into the ship, so heas pushed it and its tail broke, and the ewe is of veiled sham and the private part initiated with the entry into the ship, so Noahas wiped hisas head upon its shamed and its tail, and it evened out’. And he asked himasws about the speech of the people of the Paradise. Heasws said: ‘Speech of the people of the Paradise would be in Arabic’. And he asked himasws about the speech of the people of the Fire. Heasws said: ‘language of Majusees’ (those who worship fire ‘In Majian’.

ثم قال أمير المؤمنين (عليه السلام): النوم على أربعة أصناف: الانبياء تنام على أقفيتها مستلقية وأعينها لا تنام متوقعة لوحي ربها، والمؤمن ينام على يمينه مستقبل القبلة، والملوك وأبناؤها تنام على شمالها ليستمرؤوا ما يأكلون، وإبليس و إخوانه وكل مجنون وذي عاهة تنام على وجهه منبطحا

Then Amir Al-Momineenasws said: ‘The sleep is upon four types – The Prophetsas sleep lying upon theiras backs and theiras eyed do not sleep in expectation to the Revelation of theiras Lordazwj; and the Momin sleeps upon his right facing the Qiblah, and the kings and their sons sleep upon their left in order to adhere to what they have been eating, and Ibleesla and hisla brethren and every insane one and one with disability sleeps prone upon his face’ (down).

ثم قام إليه رجل آخر فقال: يا أمير المؤمنين أخبرني عن يوم الاربعاء وتطيرنا منه وثقله وأي أربعاء هو ؟ قال: آخر أربعاء في الشهر وهو المحاق وفيه قتل قابيل هابيل أخاه، ويوم الاربعاء القي إبراهيم في النار، ويوم الاربعاء وضعوه في المنجنيق،

Then another man stood up to himasws and he said, ‘O Amir Al-Momineenasws! Inform me about the day of Wednesday and our fleeing from it, and its heaviness, and which Wednesday is it?’ Heasws said: ‘The last Wednesday in the month, and it is the waning (of the moon), and during it Qabeella killed hisla brotheras Habeelas, and on the day of Wednesday Ibrahimas was thrown into the fire, and on the day of Wednesday they placed himas in the catapult.

ويوم الاربعاء غرق الله عزوجل فرعون، ويوم الاربعاء جعل الله عاليها سافلها، ويوم الاربعاء أرسل الله عزوجل الريح على قوم عاد، ويوم الاربعاء أصبحت كالصريم ويوم الاربعاء سلط الله على نمرود البقة،

And on the day of Wednesday Allahazwj Mighty and Majestic Drowned Pharaohla, and on the day of Wednesday Allahazwj Made its upper part to be its lower part, and on the day of Wednesday Allahazwj Mighty and Majestic Sent the wind upon the people of Aadas, and on the day of Wednesday So in the morning it was like the reaped [68:20], and on the day of Wednesday Allahazwj Made the bug to overcome Nimrodla.

ويوم الاربعاء طلب فرعون موسى (عليه السلام) ليقتله، ويوم الاربعاء خر عليهم السقف من فوقهم، ويوم الاربعاء أمر فرعون بذبح الغلمان، ويوم الاربعاء خرب بيت المقدس ويوم الاربعاء احرق مسجد سليمان بن داود بإصطخر من كورة فارس،

And on the day of Wednesday Pharaohla sought Musaas in order to kill himas, and on the day of Wednesday the ceiling fell down upon them from above them, and on the day of Wednesday Pharaohla ordered the slaughtering of the two boys, and on the day of Wednesday Bayt Al-Maqdis was ruined, and on the day of Wednesday Masjid of Suleymanas Bin Dawoodas was burnt down by stirrings from the land of Persia.

ويوم الاربعاء قتل يحيى بن زكريا، ويوم الاربعاء أظل قوم فرعون أول العذاب، ويوم الاربعاء خسف الله بقارون، ويوم الاربعاء ابتلي أيوب بذهاب ماله وولده، ويوم الاربعاء ادخل يوسف السجن، ويوم الاربعاء قال الله عزوجل: (إنا دمرناهم وقومهم أجمعين)

And on the day of Wednesday Yahyaas Bin Zakariyaas was killed, and on the day of Wednesday the people of Pharaohla were shaded by the first punishment, and on the day of Wednesday Allahazwj Submerged Qarounla, and on the day of Wednesday Ayoubas was afflicted by the loss of hisas wealth and hisas children, and on the day of Wednesday Yusufas entered the prison, and on the day of Wednesday Allahazwj Mighty and Majestic Said: We Annihilated them and their people in their entirety [27:51].

ويوم الاربعاء أخذتهم الصيحة، ويوم الاربعاء عقرت الناقة، ويوم الاربعاء امطر عليهم حجارة من سجيل، ويوم الاربعاء شج وجه النبي (صلى الله عليه وآله) وكسرت رباعيته، ويوم الاربعاء أخذت العماليق التابوت

And on the day of Wednesday they were seized by the Scream, and on the day of Wednesday the she-camel was hamstrung, and on the day of Wednesday stones of clay were rained upon them, and on the day of Wednesday the face of the Prophetsaww was hit and hit four teeth broke, and on the day of Wednesday the Amelikites seized the box (Taboot)’.

وسأله عن الايام وما يجوز فيها من العمل فقال أمير المؤمنين: يوم السبت يوم مكر وخديعة ويوم الاحد يوم غرس وبناء ويوم الاثنين يوم سفر وطلب، ويوم الثلثاء يوم حرب ودم، ويوم الاربعاء يوم شؤم فيه يتطير الناس ويوم الخميس يوم الدخول على الامراء وقضاء الحوائج ويوم الجمعة يوم خطبة ونكاح

And he asked himasws about the days and what is allowed during these from the works. Amir Al-Momineenasws said: ‘The day of Saturday is a day of plots and deceit, and the Sunday is a day of planting and building, and the day of Monday is a day of travelling and seeking, and the day of Tuesday is a day of war and blood, and the day of Wednesday is a day of inauspiciousness the people flee during it, and the day of Thursday is day of the entering to see the person and fulfilling his needs, and the day of Friday is a day of proposing and marriage’’.²⁴

* (باب 6) * * (نوادر احتجاجاته صلوات الله عليه وبعض ما صدر عنه من جوامع العلوم) *

CHAPTER 6 – HISasws MISCELLANEOUS ARGUMENTS AND SOME OF WHAT HAS COME FROM HIMasws FROM THE ENTIRETY OF THE KNOWLEDGES

1 - ج: عن الاصبغ قال: سأل ابن الكواء أمير المؤمنين (عليه السلام) فقال: أخبرني عن بصير بالليل بصير بالنهار، وعن أعمى بالليل أعمي بالنهار وعن بصير بالليل أعمى بالنهار، وعن أعمى بالليل بصير بالنهار.

From Al Asbagh who said,

‘Ibn Al-Kawa asked Amir Al-Momineenasws and he said, ‘Inform me about the one who sees at night and sees by the day, and about the one blind at night and blind by the day, and about the one who sees at night and is blind by the day, and about one blind at night and sees by the day’.

فقال له أمير المؤمنين (عليه السلام): ويلك سل عما يعنيك ولا تسأل عما لا يعنيك، ويلك أما بصير بالليل بصير بالنهار فهو رجل آمن بالرسل والاوصياء الذين مضوا، وبالكتب والنبيين، وآمن بالله وبنبيه محمد (صلى الله عليه وآله)، وأقر لي بالولاية فأبصر في ليله ونهاره

Amir Al-Momineenasws said to him: ‘Woe be unto you! Ask about what concerns you and do not ask about what has no meaning for you. Woe be unto you! As for the one who sees at night and sees by the day, it is a man who believes in the Rasoolsaww and the successorsas, those who have passed, and in the Book and the Prophetsas, and believes in Allahazwj and Hisazwj Prophetsaww Muhammadsaww, and acknowledges to measws with the Wilayah. Thus, he sees during his night and his day.

وأما الاعمى بالليل أعمى بالنهار فرجل جحد الا نبياء والاوصياء والكتب التي مضت، وأدرك النبي (صلى الله عليه وآله) فلم يؤمن به، ولم يقر بولايتي، فجحد الله عز وجل و نبيه (صلى الله عليه وآله) فعمي بالليل وعمي بالنهار

And as for the one blind at night and blind by the day, it is a man who rejects the Prophetsas and the successorsas, and the Books which have passed, and came across the Prophetsaww but did not believe in himsaww, and does not acknowledge to measws of myasws Wilayah. So, he rejected Allahazwj and Hisazwj Prophetsaww and is blind at night and blind by the day.

وأما بصير بالليل أعمى بالنهار فرجل آمن بالانبياء والكتب وجحد النبي (صلى الله عليه وآله) وولايتي، وأنكرني حقي فأبصر بالليل وعمي بالنهار

And as for the one seeing at night and is blind by the day, it is a man who believes in the Prophetsas and the Books, and rejects the Prophetsaww and myasws Wilayah, and denies measws of myasws right. Thus, he sees at night and is blind by the day.

وأما أعمى بالليل بصير بالنهار فرجل جحد الانبياء الذين مضوا والاوصياء و الكتب وأدرك النبي (صلى الله عليه وآله) فآمن بالله ورسوله محمد (صلى الله عليه وآله) وآمن بإمامتي وقبل ولايتي فعمي بالليل وأبصر بالنهار،

And as for the one blind at night and seeing by the day, it is a man who rejects the Prophetsas, those who have passed, and the successorsas, and the Books, and came across the Prophetsaww, so he believed in Allahazwj and Hisazwj Rasoolsaww Muhammadsaww, and believed in myasws Imamate and accepts myasws Wilayah. So, he is blind at night and sees by the day.

ويلك يا ابن الكواء فنحن بنو أبي طالب بنا فتح الله الاسلام وبنا يختمه.

Woe be unto you, O Ibn Al Kawa! Weasws are the sonsasws of Abu Talibasws. By usasws Allahazwj Opened Islam and by usasws Heazwj will end it’.

قال الاصبغ: فلما نزل أمير المؤمنين (عليه السلام) من المنبر تبعته فقلت: سيدي يا أمير المؤمنين قويت قلبي بما بينت فقال لي: يا أصبغ من شك في ولايتي فقد شك في إيمانه، ومن أقر بولايتي فقد أقر بولاية الله عزوجل، وولايتي متصلة بولاية الله كهاتين - وجمع بين أصابعه -

Al-Asbagh said, ‘When Amir Al-Momineenasws descended from the pulpit, I followed himasws and said to himasws, ‘My Masterasws, O Amir Al-Momineenasws! Youasws have strengthened my heart with what youasws explained’. Heasws said to me: ‘O Asbagh! One who doubts in myasws Wilayah so he has doubted in his Eman, and one who accepts myasws Wilayah so he has accepted the Wilayah of Allahazwj Mighty and Majestic; and myasws Wilayah is connected with the Wilayah of Allahazwj like these two’ – and heasws gathered between hisasws two fingers.

يا أصبغ من أقر بولايتي فقد فاز، ومن أنكر ولايتي فقد خاب وخسر وهوى في النار، ومن دخل النار لبث فيها أحقابا

O Asbagh! One who accepts myasws Wilayah, he has succeeded, and one who denies myasws Wilayah, he is unsuccessful, and lost, and would fall into the Fire, and one who enters the Fire would remain there for aeons (ages)’’.²⁵

2 - قب: كتب ملك الروم إلى معاوية يسأله عن خصال فكان فيما سأله: أخبرني عن لا شئ فتحير، فقال عمرو بن العاص: وجه فرسا فأرها إلى معسكر علي ليباع، فإذا قيل للذي هو معه: بكم ؟ فيقول: بلاشئ فعسى أن تخرج المسالة

The king of Rome wrote to Muawiya asking him about certain characteristics, and it was among what he asked him, ‘Inform me about nothing’. He was confused, so Amro Bin Al-Aasla said, ‘Divert horses and show them to the camp of Aliasws to be sold, so when it is said to the one who is with him, ‘For how much?’ He would say, ‘For nothing’. Perhaps the issue would come out’.

فجاء الرجل إلى عسكر علي إذ مر به علي (عليه السلام) ومعه قنبر فقال: يا قنبر ساومه فقال: بكم الفرس ؟ قال: بلاشئ، قال: يا قنبر خذمنه، قال: أعطني لا شئ فأخرجه إلى الصبحراء وأراه السراب، فقال: ذاك لا شئ

The man came to the camp of Aliasws, then Aliasws passed by him and with himasws was Qanbar. Heasws said: ‘O Qanbar! Bargain with him’. He said, ‘How much is the horse for?’ He said, ‘For nothing’. Heasws said: ‘O Qanbar! Take it from him’. He said, ‘Give me ‘nothing’. So, heasws took him to the desert and showed him the mirage and heasws said: ‘That is nothing’.

قال: اذهب فخبره، قال: وكيف قلت ؟ أما سمعت يقول الله تعالى: (يحسبه الظمآن ماء حتى إذا جاءه لم يجده شيئا).

Heasws said: ‘Go and inform him’. He said, ‘And how shall I say it?’ (Heasws said): ‘But, have you not heard Allahazwj the Exalted Saying: The thirsty one reckons it to be water, until when he comes to it, he does not find anything, [24:39]’’.²⁶

3 - الاصبغ كتب ملك الروم إلى معاوية: إن أجبتني عن هذه المسائل حملت إليك الخراج، وإلا حملت أنت فلم يدر معاوية، فأرسلها إلى أمير المؤمنين (عليه السلام) فأجاب عنها

Al Asbagh –

‘The king of Rome wrote to Muawiya, ‘If you were to answer me about this issue (some questions), I shall send the taxes to you, or else you send’. Muawiya did not know, so he sent a message to Amir Al-Momineenasws, and heasws answered it.

فقال: أول ما اهتز على وجه الارض النخلة، وأول شئ صيح عليها واد باليمن وهو أول واد فار فيه الماء، والقوس أمان لاهل الأرض كلها عند الغرق مادام يرى في السماء، والمجرة أبواب فتحها الله على قوم ثم أغلقها فلم يفتحها.

Heasws said: ‘The first of what shook upon the surface of the earth is the palm tree, and the first thing shouted upon is a valley at Yemen, and it is the first valley the water burst forth in it, and the arch (rainbow) is a safety for the people of the earth, all of it, during the drowning for as long as it is seen in the sky, and the galaxy are doors Allahazwj Opened upon a people, then Closed it, and did not Open these’.

قال: فكتب بها معاوية إلى ملك الروم فقال: والله ما خرج هذا إلا من كنز نبوة محمد (صلى الله عليه وآله) فخرج إليه الخراج

He (the narrator) said, ‘So, Muawiya wrote with it to the king of Rome, and he said, ‘By Allahazwj! This has not come out except from the treasures of the Prophet-hood of Muhammadsaww!’ Then he sent the taxes to him’’.²⁷

4 - الرضا (عليه السلام)، عن آبائه عليهم السلام سئل أمير المومنين (عليه السلام) عن المد والجزر ماهما ؟ فقال (عليه السلام): ملك مو كل بالبحار يقال له رومان فإذا وضع قدمه في البحر فاض وإذا أخرجها غاض

Al-Rezaasws, from hisasws forefathersasws: ‘Amir Al-Momineenasws was asked about the tides and the flow, what are these two?’ Heasws said: ‘An Angel called Al-Rowman is allocated with the oceans. Whenever he places his foot in the ocean, it flows out, and when he extracts it, it recedes’’.²⁸

5 - وسأله (عليه السلام) ابن الكواء: كم بين السماء والارض ؟ فقال: دعوة مستجابة، قال وما طعم الماء ؟ قال: طعم الحياة وكم بين المشرق والمشرق والمغرب ؟ فقال (عليه السلام): مسيرة يوم للشمس. وما أخوان ولدا في يوم وماتا في يوم، وعمر أحدهما خمسون ومائة سنة، و عمر الآخر خمسون سنة ؟ فقال: عزير وعزره أخوه، لان عزيرا أماته الله تعالى مائة عام ثم بعثه.

And Ibn Al-Kawa asked himasws (Aliasws) ‘How much is between the sky and the earth?’ Heasws said: ‘An Answered supplication’. He said, ‘And what is the taste of water?’ Heasws said: ‘Taste of like’. (He said), ‘And how much is there between the east and the west?’ Heasws said: ‘Travel of one day of the sun’. (And he asked), ‘And who are the two brothers born in one day and died in one day, and the age of one of them is one hundred and fifty years, and the age of the other is fifty years?’ Heasws said: ‘Uzairas and Azrah two brothers, because Allahazwj the Exalted Caused Uzairas to die for a hundred years, then Resurrected himas’.

وعن بقعة ما طلعت عليها الشمس إلا لحظة واحدة. فقال: ذلك البحر الذي فلقه الله لبني إسرائيل. وعن إنسان يأكل ويشرب ولا يتغوط ؟ قال (عليه السلام): ذلك الجنين. وعن شئ شرب وهو حي وأكل وهو ميت ؟ قال (عليه السلام): ذاك عصا موسى (عليه السلام) شربت وهي في شجرتها غضة، وأكلت لما لقفت حبال السحرة وعصيهم. وعن بقعة علت على الماء في أيام طوفان فقال (عليه السلام): ذلك موضع الكعبة لانها كانت ربوة.

And (asked) about a spot the sun did not shine upon except for one moment. Heasws said: ‘That is the sea which Allahazwj Split for the Children of Israel’. And about the human eating and drinking and not defecating? Heasws said: ‘That is the foetus’. And about a thing drinking while it is alive and ate while it is dead?’ Heasws said: ‘That is the staff of Musaas. It drank while it was in its tree as a branch, and ate when it swallowed the ropes of the magicians and their staffs’. And about a spot towering upon the water during the flood of Noahas. Heasws said: ‘That is the place of the Kabah, because it was a highland.

وعن مكذوب عليه ليس من الجن ولا من الانس فقال: ذاك الذئب إذ كذب عليه إخوة يوسف (عليه السلام). وعمن اوحي إليه ليس من الجن ولا من الانس فقال (عليه السلام) وأوحى ربك إلى النحل. وعن أطهر بقعة من الارض لا تجوز الصلاة عليها فقال (عليه السلام) ذلك ظهر الكعبة. وعن رسول ليس من الجن والانس والملائكة والشياطين فقال (عليه السلام): الهدهد (اذهب بكتابي هذا)

And about the one belied upon, neither being from the Jinn nor from the humans. Heasws said: ‘That is the wolf when it was belied upon by the brothers of Yusufas’. And about the one Revealed unto, neither being from the Jinn nor from the humans. Heasws said: ‘And your Lord Revealed unto the bee [16:68]’. And about the cleanest spot of the earth the Salat is not allowed upon it. Heasws said: ‘That is the back (top) of the Kabah’. And about a Messenger neither being from the Jinn nor from the humans and the Angels and the Satansla. Heasws said: ‘That is the Hoopoe (bird): Go with this letter of mine [27:28]’.

وعن مبعوث ليس من الجن والانس والملائكة والشياطين فقال (عليه السلام): ذلك الغراب (فبعث الله غرابا) وعن نفس في نفس ليس بينهما قرابة ولا رحم فقال (عليه السلام): ذاك يونس النبي (عليه السلام) في بطن الحوت ومتى القيامة ؟ قال (عليه السلام): عند حضور المنية وبلوغ الاجل. وما عصا موسى (عليه السلام) ؟ فقال (عليه السلام): كان يقال لها الاربية، وكانت من عوسج طولها سبعة أذرع بذراع موسى (عليه السلام)، وكانت من الجنة أنزلها جبرئيل (عليه السلام) على شعيب (عليه السلام)

And about the one Sent, neither being from the Jinn nor the humans and the Angels and the Satansla. Heasws said: ‘That is the crow: So Allah Sent a crow [5:31]’. And about a soul within a soul not having any relationship between them. Heasws said: ‘That is the Prophet Yunusas in the belly of the whale’. And when will be the Qiyamah? Heasws said: ‘At the presence of the death and the terms reaching (their point)’. And what is the staff of Musaas?’ Heasws said: ‘It was called Al-Arbie, and it was from boxthorn (Lyceum). Its length was of seven cubits (measured) by the forearm of Musaas, and it was from the Paradise. Jibraeelas brought it down unto Shuaybas’’.²⁹

6 - ابن عباس أن أخوين يهوديين سألا أمير المؤمنين (عليه السلام) عن واحد لا ثاني له وعن ثان لا ثالث له إلى مائة متصلة نجدها في التوراة والا نجيل وهي في القرآن تتلونه

Ibn Abbas –

‘Two Jewish brothers asked Amir Al-Momineenasws: ‘About one having no second for it, and about a second not having a third for it, up to a hundred consecutively. We find it in the Torah and the Evangel and it is in the Quran, you (Muslims) are reciting it’.

فتبسبم أمير المؤمنين (عليه السلام) وقال: أما الواحد: فالله ربنا الواحد القهار لا شريك له وأما الاثنان: فآدم وحواء لا نهما أول اثنين. وأما الثلاثة: فجبرئيل و ميكائيل وإسرافيل، لانهم رأس الملائكة على الوحي وأما الاربعة: فالتوراة و الانجيل والزبور والفرقان.

Amir Al-Momineenasws smiled and said, ‘As for the one, it is the Subduer, there being no associate for Himazwj; and as for the two, it is Adamas and Hawwaas, because theyas are the first ‘two’; and as for the three, it is Jibraeelas, and Mikaeelas, and Israfeelas, because theyas are the chiefs of the Angels upon the Revelation; And as for the four, it is the Torah, and the Evangel, and the Psalms, and the Furqan (Quran).

وأما الخمسة: فالصلاة أنزلها الله على نبينا وعلى امته، ولم ينزلها على نبي كان قبله ولا على امة كانت قبلنا وأنتم تجدونه في التوراة

And as for the five, the Salats. Allahazwj Revealed it unto our Prophetsaww and upon hissaww community, and did not Reveal it unto any Prophetas who was before himsaww, nor upon any community which was before us, and you (Jews) are finding it to be so in the Torah.

وأما الستة: فخلق الله السماوات والارض في ستة أيام. وأما السبعة فسبع سماوات طباقا. وأما الثمانية: ويحمل عرش ربك فوقهم يومئذ ثمانية وأما التسعة: فآيات موسى التسع. وأما العشرة: فتلك عشرة كاملة.

As for the six, Allahazwj Created the skies and the earth in six days; and as for the seven, the seven skies are layered; and as for the eight, and the Throne of your Lordazwj on that Day would be carried by eight; and as for the nine, the Signs of Musaas were nine; and as for the ten, so those are ten phrases.

وأما الاحد عشر: فقول يوسف (عليه السلام) لابيه: إني رأيت أحد عشر كوكبا و أما الاثنا عشر فالسنة اثنا عشر شهرا وأما الثلاثة عشر: قول يوسف (عليه السلام) لابيه: والشمس والقمر رأيتهم لي ساجدين، فالاحد عشر إخوته، والشمس أبوه، والقمر امه. وأما الاربعة عشر: فأربعة عشر قنديلا من النور معلقة بين السماء السابعة، ولحجب تسرج بنور الله إلى يوم القيامة.

And as for the eleven, the Words of Yusufas to hisas fatheras: ‘Ias saw eleven stars’; and as for the twelve, the year is of twelve months; and as for the thirteen, the words of Yusufas to hisas fatheras: ‘And the sun and the moon, Ias saw them prostrating to meas’, it being eleven of hisas brothers, and the sun being hisas fatheras, and the moon being hisas mother; and as for the fourteen, there are fourteen lanterns of light hanging between the seventh sky and the Veils, shining with the Light of Allahazwj up to the Day of Qiyamah.

وأما الخمسة عشر: فانزلت الكتب جملة منسوخة من اللوح المحفوظ إلى سماء الدنيا بخمسة عشر ليلة مضت من شهر رمضان. وأما الستة عشر: فستة عشر صفا من الملائكة حافين من حول العرش. وأما السبعة عشر: فسبعة عشر اسما من أسماء الله مكتوبة بين الجنة والنار، لولا ذلك لزفرت زفرة أحرقت من في السماوات والارض

And as for the fifteen, the Book was Revealed totally replicated from the Guarded Tablet to the sky of the world in fifteen nights passed from the Month of Ramazan; and as for the sixteen, there are sixteen rows of the Angels surrounding from around the Throne, and as for the seventeen, there are seventeen Names from the Names of Allahazwj Inscribed between the Paradise and the Fire. Had it not been that, (Hell) would have exhaled such an exhalation, incinerating the ones in the skies and the earth.

وأما الثمانية عشر: فثمانية عشر حجابا من نور معلقة بين العرش والكرسي، لولا ذلك لذابت الصم الشوامخ، واحترقت السماوات والارض وما بينهما من نور العرش. وأما التسعة عشر: فتسعة عشر ملكا خزنة جهنم. وأما العشرون فانزل الزبور على داود (عليه السلام) في عشرين يوما خلون من شهر رمضان

And as for the eighteen, there are eighteen Veils of Light hanging between the Throne and the Chair. Had it not been that, the peaks of the majestic mountains would have melted, and the skies and the earth and whatever is between them would have been incinerated from the Light of the Throne; and as for the nineteen, there are nineteen Angels as keepers of Hell; and as for the twenty, Allahazwj Revealed the Psalms unto Dawoodas during the twenty days vacant from the Month of Ramazan;

وأما الاحد والعشرون فألان الله لداود فيها الحديد وأما في اثنين وعشرين: فاستوت سفينة نوح (عليه السلام). وأما ثلاثة وعشرون: ففيه ميلاد عيسى (عليه السلام)، ونزول المائدة على بني إسرائيل وأما في أربع وعشرين: فرد الله على يعقوب بصره. وأما خمسة وعشرون: فكلم الله موسى تكليما بوادي المقدس، كلمه خمسة وعشرين يوما.

And as for the twenty-one, Allahazwj Softened the iron for Dawoodas during it; and as for the twenty-two, tents of the ship of Noahas; and as for twenty-three, during it was the birth of Isaas and the descent of the meal unto the Children of Israel; and as for the twenty-four, Allahazwj Returned unto Yaqoubas hisas sight; and as for twenty-five, Allahazwj Spoke to Musaas in a conversation at the Holy Valley, Speaking to himas for twenty five days.

وأما ستة وعشرون: فمقام إبراهيم (عليه السلام) في النار، وأقام فيها حيث صارت بردا وسلاما. وأما سبعة وعشرون: فرفع الله إدريس مكانا عليا وهو ابن سبع وعشرين سنة. وأما ثمانية وعشرون: فمكث يونس في بطن الحوت وأما الثلاثون: (فواعدنا موسى ثلاثين ليلة). وأما الاربعون: تمام ميعاده (وأتممناها بعشر)

And as for twenty-six, it is the stay of Ibrahimas in the fire, and heas stayed in it when it became cool and safe; and as for twenty-seven, Allahazwj Raised Idreesas to a high place and heas was a man of twenty-seven years of age; and as for twenty-eight, Yunusas remained in the belly of the whale; and as for the thirty, And We Appointed thirty nights for Musa [7:142]; and as for forty, is the completion of Hisazwj Appointment: and Completed it with ten (more), [7:142].

وأما الخمسون: خمسين ألف سنة وأما الستون: كفارة الافطار (فمن لم يستطع فإطعام ستين مسكينا) وأما السبعون: سبعون رجلا لميقاتنا، وأما الثمانون: فاجلدوهم ثمانين جلدة) وأما التسعون: فتسع وتسعون نعجة وأما المائة فاجلدوا كل واحد منهما مائة جلدة.

And as for the fifty, (Qiyamah is a day of) fifty thousand years; and as for the sixty, it is an expiation of the breaking of Fast: And one who is not capable, so he should feed sixty needy ones. [58:4]; and as for the ninety, (are) the ninety-nine ewes; and as for the hundred, so each one of the two (adulterers) would be whipped a hundred lashes’.

فلما سمعا ذلك أسلما فقتل أحدهما في الجمل: والآخر في صفين

When they heard that, they both became Muslims. One of them was killed in (the battle of) the camel, and the other in (the battle of) Siffeen’’.³⁰

7 - وقال (عليه السلام) في جواب سائل: وأما الزوجان اللذان لابد لاحدهما من صاحبه ولا حياة لهما فالشمس والقمر. وأما النور الذي ليس من الشمس ولا من القمرولا من النجوم ولا المصابيح فهو عمود أرسله الله تعالى لموسى (عليه السلام) في التيه.

And heasws said in answer to a questioner: ‘And as for the pair, those there is no escape for one from its counterpart and no life to them, it is the sun and the moon; and as for the light which is neither from the sun nor from the moon nor from the stars nor from the lamps, it is a column which Allahazwj the Exalted Sent to Musaas in the wilderness.

وأما الساعة التي ليس من الليل ولامن النهار فهي الساعة التي قبل طلوع الشمس وأما الابن الذي أكبر من الذي أبيه وله ابن أكبر منه فهو عزير بعثه الله وله أربعون سنة ولابنه مائة وعشرين سنين وما لا قبلة له فالكعبة. وما لا أب له فالمسيح ومالا عشيرة له فآدم

And as for the time which is neither from the night nor from the day, it is the time which is before the emergence of the sun; and as for the son who is older than the one who is his father and for him is a son older than him, it is Uzairas. Allahazwj Resurrected himas and heas was forty years only, and hisas son was one hundred and twenty years old; and what has no Qiblah for it, is the Kaaba; and what has not father for him, it is the Messiahas, and what has no clan for it, is Adamas’’.³¹

8 - كتاب الغارات لابراهيم بن محمد الثقفي: رفعه إلى الاصبغ بن نباتة قال: كتب صاحب الروم إلى معاوية يسأله عن عشر خصال، فارتطم (2) كما يرتطم الحمار في الطين، فبعث راكبا إلى علي (عليه السلام) وهو في الرحبة فقال: السلام عليك يا أمير المؤمنين قال علي (عليه السلام) أما أنك لست من رعيتي ؟ قال: نعم أنا من أهل الشام، بعثني إليك معاوية لا سألك عن عشر خصال كتب إليه بها صاحب الروم فقال: إن إجبتني فيها حملت إليك الخراج وإلا حملت إلي أنت خراجك فلم يحسن معاوية أن يجيبه فبعثني إليك أسألك.

The book ‘Al Gharaat’ of Ibrahim Bin Muhammad al Saqafy, raising it to Al Asbagh Bin Nubata who said,

‘The king of Rome wrote to Muawiya asking him about ten characteristics, and he fell down just as the donkey tends to fall in the clay. Then he sent a rider to Aliasws, and heasws was in Al-Rahba, and he said, ‘The greetings be upon youasws, O Amir Al-Momineenasws!’ Aliasws said: ‘But, you aren’t from myasws citizens?’ He said, ‘Yes, I am from the people of Syria. Muawiya sent me to youasws to ask youasws about ten characteristics the king of Rome has written to him with saying, ‘If you answer me regarding these, I shall send the tax to you, or else you send to me your taxes’. Muawiya was not good at answering him so he sent me to ask youasws’.

قال علي (عليه السلام): وما هي ؟ قال: ما أول شئ اهتز على وجه الارض ؟ وأول شئ ضج على الارض ؟ وكم بين الحق والباطل ؟ وكم بين المشرق والمغرب ؟ وكم بين الارض والسماء ؟ وأين تأوى أرواح المسلمين ؟ وأين تأوى أرواح المشركين ؟ و هذه القوس ماهي ؟ وهذه المجرة ماهي ؟ والخنثى كيف يقسم لها الميراث ؟

Heasws said: ‘And what are these?’ He said, ‘What is the first thing to shake upon the surface of the earth? And the first thing to make noise upon the earth? And how much is there between the truth and the falsehood? And how much is between the east and the west? And how much is between the earth and the sky? And where are the souls of the Muslims sheltered? And where are the souls of the Polytheists sheltered? And this rainbow, what is it? And this galaxy, what is it? And the hermaphrodite, how would the inheritance be distributed to it?’

فقال له علي (عليه السلام) أما أول شئ اهتز على الارض فهي النخلة، ومثلها مثل ابن آدم إذا قطع رأسه هلك، وإذا قطع رأس النخلة إنما هي جذع ملقى وأول شئ ضج على الارض واد باليمن، وهو أول واد فار منه الماء وبين الحق والباطل أربع أصابع، بين أن تقول: رأت عيني، وسمعت ما لم يسمع

Aliasws said to him: ‘As for the first thing to shake upon the earth, it is the palm tree, and its example is an example of a son of Adamas, when his head is cut-off he is destroyed, and when the head of the palm tree is cut off, rather it would be a dead trunk. And the first thing to clamour upon the earth is a valley of Yemen, and it is the first valley the water burst out from; and between the truth and the falsehood there are four fingers, between you saying, ‘My eyes saw it and I heard’ what you did not hear.

وبين السماء والارض مد البصر ودعوة المظلوم وبين المشرق والمغرب يوم طراد للشمس وتأوى أرواح المسلمين عينا في الجنة تسمى سلمى. وتأوى أرواح المشركين في جب النار تسمى برهوت. وهذه القوس أمان الارض كلها من الغرق إذا رأو ذلك في السماء

And between the sky and the earth is the extent of the sight and the call of the darkness; and between the east and the west is a day of the cruising of the sun; and the souls of the Muslims are sheltered at a spring in the Paradise named as Salmy; and the souls of the Polytheists are sheltered in a pit of the Fire called Barhout; and this rainbow is a safety of the earth, all of it, from the drowning, when that is seen in the sky.

وأما هذه المجرة فأبواب السماء فتحها الله على قوم نوح ثم أغلقها فلم يفتحها. واما الخنثى فإنه يبول فإن خرج بوله من ذكره فسنته سنة الرجل، وإن خرج من غير ذلك فسنته سنة المرأة.

And as for this galaxy, these are doors of the sky Allahazwj Opened these upon the people of Noahas, then Closed these and did not Open it (again); and as for the hermaphrodite, when he urinates and his urine exits from his male part, then his way would be the way of the man, and if it exits from other than that, then his way would be the way of the woman’.

فكتب بها معاوية إلى صاحب الروم فحمل إليه خراجه وقال: ما خرج هذا إلا من كتب نبوة، هذا فيما أنزل الله من الانجيل على عيسى بن مريم

Muawiya wrote with it to the king of Rome, and he sent his tax to him and said, ‘This did not come out except from the Books of Prophet-hood. This is among what Allahazwj Revealed from the Evangel upon Isaas Bin Maryamas’’.³²

9 - وعن شيخ من فزارة أن عليا (عليه السلام) قال: إن مما صنع الله لكم أن عدو كم يكتب إليكم في معالم دينهم.

And from a sheykh from Fazarah,

‘Aliasws said: ‘From what Allahazwj Made for you is that your enemies would be writing to you regarding the matters of their religion’’.³³

* (باب 7) * * (ما علمه صلوات الله عليه من أربعمائة باب مما يصلح) * * (للمسلم في دينه ودنياه) *

CHAPTER 7 – WHAT HEasws TAUGHT FROM FOUR HUNDRED DOORS (SUBJECTS), FROM WHAT IS CORRECT FOR THE MUSLIM REGARDING HIS RELIGION AND HIS WORLD

1 - ل: أبي، عن سعد، عن اليقطيني عن القاسم بن يحيى، عن جده الحسن بن راشد عن أبي بصير، ومحمد بن مسلم عن أبي عبد الله (عليه السلام) قال: حدثني أبي، عن جدي عن آبائه (عليهم السلام) أن أمير المؤمنين (عليه السلام) علم أصحابه في مجلس واحد أربعمائة باب مما يصلح للمؤمن في دينه ودنياه.

My father, from Sa’ad, from Al Yaqteeni, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, form Abu Baseer, and Muhammad Bin Muslim,

‘From Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws forefathersasws that Amir Al-Momineenasws taught hisasws companions in one gathering, four hundred subjects from what is correct for the Momin in his Religion and his world.

قال (عليه السلام) إن الحجامة تصحح البدن، وتشد العقل. والطيب في الشارب من أخلاق النبي (صلى الله عليه وآله) وكرامة الكاتبين. والسواك من مرضاة الله عزوجل، وسنة النبي (صلى الله عليه وآله)، ومطيبة للفم.

Heasws said: ‘The cupping is healthy for the body and strengthens the intellect, and the perfuming in the moustache is from the manners of the Prophetsaww and honour of the two Recorders (Angels); and brushing the teeth is from the Pleasure of Allahazwj Mighty and Majestic and the Sunnah of the Prophetas, and freshening for the mouth.

والدهن يلين البشرة، ويزيد في الدماغ، ويسهل مجاري الماء، ويذهب القشف، ويسفر اللون وغسل الرأس يذهب بالدرن وينفي القذا والمضمضة والاستنشاق سنة وطهور للفم والانف والسعوط مصحة للرأس، وتنقية للبدن و سائر أوجاع الرأس

And the oiling softens the skin and increases in the brain and eases the flow of the water and removes the dirt of the skin and pales the colour; and washing the head removes the dirt and negates the filth; and the rinsing (mouth) and the inhalation (gargle of the water) is a Sunnah and a cleansing of the mouth and the nose; and the sneezewort oil is healthy for the head, an purification of the body and the rest of the pains of the head.

والنورة نشرة وطهور للجسد استجادة الحذاء وقاية للبدن وعون على الطهور والصلاة تقليم الاظفار يمنع الداء الاعظم، ويدر الرزق ويورده نتف الا بط ينفي الرائحة المنكرة، وهو طهور وسنة مما أمر به الطيب (عليه السلام)

And the waxing is an advertisement and a cleansing of the body; renewing the shoes is a protection for the body and an assistance upon the cleanliness and the Salat; clipping the nail prevents the big illnesses and flows the sustenance; and removing the armpit hair negates the abhorrent odour and it is a cleansing and a Sunnah from what the good (Imamasws) has instructed with.

غسل اليدين قبل الطعام وبعده زيادة في الرزق وإماطة للغمر عن الثياب، ويجلو البصر. قيام الليل مصحة لبدن، ومرضاة للرب عزوجل، وتعرض للرحمة وتمسك بأخلاق النبيين أكل التفاح نضوح للمعدة مضغ اللبان يشد الاضراس، وينفي البلغم، ويذهب بريح الفم

Washing the hand before the meal and after it increases in the sustenance and a removal of the dirt from the clothes and it polishes the sight; Standing at night (for Salat) is healthy for the body and is Pleasing to the Lordazwj Mighty and Majestic and exposes to the Mercy and an adherence with the mannerisms of the Prophetsas; eating the apple is an exuding for the stomach; chewing the frankincense strengthens the molars and negates the phlegm and does away with the smell of the mouth.

الجلوس في المسجد بعد طلوح الفجر إلى طلوع الشمس أسرع في طلب الرزق من الضرب في الارض أكل السفرجل قوة للقلب الضعيف، ويطيب المعدة، ويذكي الفؤاد، ويشجع الجبان، ويحسن الولد.

Sitting in the Masjid after the emergence of the dawn up to the emergence of the sun quickens in the seeking of the sustenance than the striking in the land; Eating the quince strengthens the weak heart and aromatises the stomach and purifies the heart and emboldens the coward, and makes the birth to be good.

أحد وعشرون زبيبة حمراء في كل يوم على الريق تدفع جميع الا مراض إلا مرض الموت يستحب للمسلم أن يأتي أهله أول ليلة من شهر رمضان، يقول الله تبارك وتعالى: (احل لكم ليلة الصيام الرفث إلى نسائكم) والرفث ؟ المجامعة.

Twenty-one red raisins during every day upon the empty stomach repels the entirety of the illnesses except for the illness of death; it is recommended for the Muslim that he goes to his wife in the first night from the Month of Ramazan. Allahazwj the Blessed and Exalted is Saying: Permissible for you during the night of the Fast, is the going to your wives [2:187], and the ‘Rafs’ is the copulation.

لا تختموا بغير الفضة فإن رسول الله (صلى الله عليه وآله) قال: ما طهرت يد فيها خاتم حديد ومن نقش على خاتمه اسم الله عزوجل فليحوله عن اليد التي يستنجي بها في المتوضأ. إذا نظر أحدكم في المرآة فليقل: الحمد لله الذي خلقني فأحسن خلقي، و صورني فأحسن صورتي، وزان مني ماشان من غيري، وأكرمني بالاسلام

Do not wear a ring without the silver, for Rasool-Allahsaww said: ‘The hand wherein is an iron ring will not be clean’; and from the engraving upon hissaww ring was a Name of Allahazwj Mighty and Majestic, and hesaww would turn it around from the hand which hesaww would clean himselfsaww with during the washing; Whenever one of you looks in the mirror, then let him say, ‘The Praise is for Allahazwj Whoazwj Created me and was excellent in Creating me, and Imaged me and was excellent in Imaging me, and Adorned from me what is a shame from others, and Honoured me with Islam’.

ليتزين أحدكم لاخيه المسلم إذا أتاه كما يتزين للغريب الذي يحب أن يراه في أحسن الهئة. صوم ثلاثة أيام من كل شهر أربعاء بين خميسين وصوم شعبان يذهب بوسواس الصدر وبلابل القلب. والاستنجاء بالماء البارد يقطع البواسير. غسل الثياب يذهب بالهم والحزن وهو طهور للصلاة

Let one of you adorn himself for his Muslim brother when he goes to him just as the stranger tends to adorn who loves to be seen in an excellent form; Fasting for three days from every month, Wednesdays between the two Thursdays, and Fast of Shaban removes the uncertainties of the chest and bad thoughts of the heart; and the cleansing (from toilet) with the cold water cuts off the haemorrhoids; washing the clothes does away with the worries and the grief and it is a cleansing for the Salat.

لا تنتفوا الشيب فإنه نور المسلم، ومن شاب شيبته في الاسلام كان له نورا يوم القيامة. لا ينام المسلم وهو جنب، ولا ينام إلا على طهور، فإن لم يجد الماء فليتيمم بالصعيد، فإن روح المؤمن ترفع إلى الله تبارك وتعالى فيقبلها ويبارك عليها، فإن كان أجلها قد حضر جعلها في كنوز رحمته وإن لم يكن أجلها قد حضر بعث بها مع امنائه من ملائكته فيرد ونها في جسدها

Do not pluck off the grey hair for it is a radiance of the Muslim, and one who becomes grey-haired in Islam, there would be a radiance for him on the Day of Judgment. The Muslim should not sleep while he is with sexual impurity and he should not sleep except upon cleanliness, so if he does not find the water, then let him perform Tayammum with the dust for the soul of the Momin rises to Allahazwj Blessed and Exalted, so it is kissed and Blessed upon. If his term has presented itself, it is made to be among the treasures of Hisazwj Mercy, and if his term has not presented, it is Sent with his trustees from Hisazwj Angels and they return it to be in his body.

لا يتفل المؤمن في القبلة فإن فعل ذلك ناسيا فليستغفر الله عزوجل منه. لا ينفخ الرجل في موضع سجوده ولا ينفخ في طعامه ولا في شرابه ولافي تعويذه لاينام الرجل على المحجة ولا يبولن من سطح في الهواء، ولا يبولن في ماء جار فإن فعل ذلك فأصابه شئ فلا يلومن إلا نفسه فإن للماء أهلا وللهواء أهلا.

The Momin should not spit in the direction (of Qiblah), and if he does that in forgetfulness, then let him seek Forgiveness of Allahazwj Mighty and Majestic from it. The man should not blow in a place of his Sajdah, nor blow in his food nor in his drink nor in his amulet (Taweez); the man should not sleep upon the middle of the road nor urinate from a roof, in the air, nor urinate in flowing water, so if he does that and something hits him, he should not blame except himself, for the water there are people (consumers) and for the air there are people (consumers).

لاينام الرجل على وجهه، ومن رأيتموه نائما على وجهه فأنبهوه ولا تدعوه. و لا يقومن أحد كم في الصلاة متكاسلا ولا ناعسا، ولا يفكرن في نفسه فإنه بين يدي ربه عزوجل، وإنما للعبد من صلاته ما أقبل عليه منها بقلبه كلوا ما يسقط من الخوان فإنه شفاء من كل داء بإذن الله عزوجل لمن أراد أن يستشفي به

The man should not sleep (prone) upon his face, and the one you see him sleeping (prone) upon his face, wake him up and do not leave him; and no one of you should be standing in the Salat lazily and with sleepiness, nor think regarding himself for he is in front of his Lordazwj Mighty and Majestic, and rather for the servant, from his Salat is what he is attentive upon from it with his heart; eat what drops from the table for it is a healing from every illness by the Permission of Allahazwj Mighty and Majestic for the one who wants to be healed by it.

إذا أكل أحدكم طعاما فمص أصابعه التي أكل بها قال الله عز وجل: بارك الله فيك ألبسوا ثياب القطن فإنها لباس رسول الله (صلى الله عليه وآله) وهو لباسنا، ولم يكن يلبس الشعر والصوف إلامن علة.

Whenever one of you eats a meal, let him lick his fingers which he has eaten with. Allahazwj Mighty and Majestic Says: “Blessings would be in you”; Wear the cotton clothes for it is a clothing of Rasool-Allahsaww and it is ourasws clothing, and do not become wearing the hair (fur) and the wool except from a reason.

وقال: إن الله عزوجل جميل يحب الجمال، ويحب أن يرى أثر نعمته على عبده. صلوا أرحامكم ولو بالسلام، يقول الله تبارك وتعالى: واتقوا الله الذي تساءلون به والارحام إن الله كان عليكم رقيبا.

And heasws said: ‘Allahazwj Mighty and Majestic is Beautiful, Heazwj Loves the beauty, and Loves to See the effects of Hisazwj Bounties upon Hisazwj servant; Maintain your relationships and even if it is by the greeting, Allahazwj Blessed and Exalted is Saying: and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1].

لا تقطعوا نهاركم بكذا وكذا وفعلنا كذا وكذا، فإن معكم حفظة يحفظون علينا وعليكم اذكروا الله في كل مكان فإنه معكم. صلوا على محمد وآل محمد فإن الله عزوجل يقبل دعاءكم عند ذكر محمد ودعائكم له وحفظكم إياه (صلى الله عليه وآله)

Do not be cutting (passing) your days with such and such, ‘And we did such and such’, for there are recorders with you recording upon you and against you; Mention Allahazwj in every place for Heazwj is with you; Send Salawat upon Muhammadsaww and the Progenyasws of Muhammadsaww, for Allahazwj Mighty and Majestic would Accept your supplication by the mention of Muhammadsaww and your supplicating for himsaww, and your preserving himsaww.

أقروا والحار حتى يبرد، فإن رسول الله (صلى الله عليه وآله) قرب إليه طعام حار فقال: أقروه حتى يبرد ويمكن أكله، ما كان الله عزوجل ليطعمنا النار والبركة في البارد إذا بال أحدكم فلا يطمحن ببوله (في الهواء خ ل) ولا يستقبل ببوله الريح.

Wait for the hot (food) until it cools down, for Rasool-Allahsaww, hot food was brought near to himsaww, said: ‘Await it until it cools down and it is possible to eat it. Allahazwj Mighty and Majestic was not going to Feed us the fire, and the Blessings are in the cold’. Whenever one of you urinates, he should not sprinkle his urine (in the air) nor face the wind with his urine.

علمو اصبيانكم ما ينفعهم الله به لا يغلب عليهم المرجئة برأيها كفوا ألسنتكم و سلموا تسليما تغنموا أدوا الا مانة إلى من ائتمنكم ولو إلى قتلة أولا دالا نبياء (عليهم السلام).

Teach your children what Allahazwj will Benefit them with, the Murjiites will not overcome upon them with their opinions; Refrain your tongues and submit submissively you will be successful; pay back the entrustments to the one who entrusted you and even if it is to one who killed the children of the Prophetsas.

أكثر واذكر الله عزوجل إذا دخلتم الاسواق وعند اشتغال الناس فإنه كفارة للذنوب وزيادة في الحسنات، ولا تكتبوا في الغافلين. ليس للعبد أن يخرج في سفر إذا حضر شهر رمضان لقول الله عزوجل: (فمن شهد منكم الشهر فليصمه) ليس في شرب المسكر والمسح على الخفين تقية.

Frequent in mentioning Allahazwj Mighty and Majestic when you enter the markets and when dealing with the people for it would be an expiation of the sin and increases in the good deeds, and do not write among the heedless; It isn’t for the servant that he goes out in a journey when the Month of Ramazan presents due to the Words of Allahazwj Mighty and Majestic: therefore whoever of you is present in the Month, so let him Fast during it [2:185]; There is neither Taqiyya (dissimulation) regarding drinking the intoxicant and wiping upon the socks.

إياكم والغلو فينا، قولوا إنا عبيد مربوبون، وقولوا في فضلنا ما شئتم من أحبنا فليعمل بعملنا وليستعن بالورع فإنه أفضل ما يستعان به في أمر الدنيا والآخرة لا تجالسوا لنا عائبا ولا تمتد حوا بنا عند عدو نا معلنين بإظهار حبنا فتذلوا أنفسكم عند سلطانكم.

Beware of the exaggeration regarding usasws, say weasws are nourished servants, and (then) say regarding ourasws merits whatever you like to; one who loves usasws, then let him work by ourasws deeds and be assisted by the devoutness, for it is the superior of what he can be assisted with in the matter of the world and the Hereafter; Do not sit in gathering faulting usasws nor show ourasws love in the presence of ourasws enemies announcing the manifestation of ourasws loved, for you will humiliate yourselves in the presence of your ruling authorities.

ألزموا الصدق فإنه منجاة وارغبوا فيما عند الله عزوجل، واطلبوا طاعته واصبروا عليها، فما أقبح بالمؤمن أن يدخل الجنة وهو مهتوك السر لاتعنونا في الطلب والشفاعة لكم يوم القيامة فيما قد متم لا تفضحوا أنفسكم عند عدو كم في القيامة ولا تكذبوا أنفسكم عندهم في منزلتكم عند الله بالحقير من الدنيا

Necessitate the truthfulness, for it is a rescuer, and wish regarding what is in the Presence of Allahazwj Mighty and Majestic, and seek Hisazwj obedience and be patient upon it; How ugly it would be for the Momin if he enters the Paradise while he is of violated secret; Do not exhaust usasws in seeking the intercession for you on the Day of Judgment regarding what you sent ahead; do not expose yourselves in the presence of your enemies during the Qiyamah; and do not belie yourselves in their presence regarding your status in the Presence of Allahazwj for the despicable from the world.

تمسكوا بما أمر كم الله به فما بين أحد كم وبين أن يغتبط ويرى ما يحب إلا أن يحضره رسول الله (صلى الله عليه وآله)، وما عند الله خير وأبقى له، وتأتيه البشارة من الله عزوجل فتقر عينه ويحب لقاء الله.

Hold on to what Allahazwj has Commanded you with, for there is nothing between one of you and his exultation and him seeing what he loves, except that Rasool-Allahsaww presents to him, and what is in the Presence of Allahazwj is better than more lasting for him, and the glad tidings will come to him from Allahazwj Mighty and Majestic, so his eyes would be delighted and he would love to meet Allahazwj.

لا تحقروا ضعفاء إخوانكم فإنه من احتقر مؤمنا لم يجمع الله عزو جل يينهما في الجنة إلا أن يتوب لا يكلف المؤمن أخاه الطلب إليه إذا علم حاجته توازروا وتعاطفوا وتباذلوا ولا تكونوا بمنزلة المنافق الذي يصف مالا يفعل

Do not belittle the weak ones of your brethren for the one who belittles a Momin, Allahazwj Mighty and Majestic will not Gather between the two in the Paradise except if he repents; The Momin should not encumber his brother by seeking to him when he knowns his need; Visit and give presents and spend on each other and do not become at the status of the hypocrite who describes what he does not do.

تزوجوا فإن رسول الله صلى الله عليه وآله كثيرا ما كان يقول: من كان يحب أن يتبع سنتي فليتزوج، فإن من سنتي التزويج، واطلبوا الولد فإني اكاثر بكم الامم غدا، وتوقوا على أولاد كم لبن البغي من النساء والمجنونة فإن اللبن يعدي

Get married, for Rasool-Allahsaww used to frequently say: ‘One who loves to follow mysaww Sunnah then let him get married, for the marriage is from mysaww Sunnah, and seek the child for Isaww will be with the largest community with you all tomorrow, and fear upon your children the milk of the immoral ones from the women and the insane ones, for the milk tends to infect.

تنز هوا عن أكل الطير الذي ليست له قانصة ولا صيصية ولا حوصلة، واتقوا كل ذي ناب من السباع ومخلب من الطير. ولا تأكلوا الطحال فإنه بيت الدم الفاسد. لا تلبسوا السواد فإنه لباس فرعون. اتقوا الغدد من اللحم فإنه يحرك عرق الجذام لا تقيسوا الدين فإن من الدين ما لا ينقاس، وسيأتي أقوام يقيسون وهم أعداء الدين، وأول من قاس إبليس.

Keep away from eating the bird which hasn’t for it a gizzard, nor spikes (in feet), nor a crop; and fear every one with fangs from the predatory birds and claws, and do not eat the spleen for it is a house of the spoilt blood; Do not wear the black for it is a clothing of Pharaohla; fear the glands from the meat for it stirs the vein of leprosy; Do not analogise the Religion for, from the Religion is what cannot be analogised, and there will be coming a people who will be analogising and they are the enemies of Religion, and the first one to analogise was Ibleesla.

لا تتخذوا الملسن فإنه حذاء فرعون وهو أول من حذا الملسن خالفوا أصحاب المكسر وكلوا التمر فإن فيه شفاء من الادواء. اتبعوا قول رسول الله صلى الله عليه وآله فإنه قال: من فتح على نفسه باب مسألة فتح الله عليه باب فقر. أكثروا الا ستغفار تجلبوا الرزق وقد مو اما استطعتم من عمل الخير تجدوه عذا. إياكم والجدال فإنه يورث الشك

Do not take to the pointed (shoes) for it is a shoe of Pharaohla, and hela was the first one to wear the pointed shoes; Oppose the consumers of intoxicants; And eat the dates for there is a healing in it from the illnesses; follow the words of Rasool-Allahsaww, for hesaww said: ‘One who opens the door of begging upon himself, Allahazwj would Open the door of poverty upon him; Frequent in seeking the Forgiveness to attract the sustenance; And send ahead whatever you can from the good deeds, you will find it tomorrow; Beware of the controversy for it inherits the doubt.

من كانت له إلى ربه عزوجل حاجة فليطلبها في ثلاث ساعات: ساعة: في يوم الجمعة، وساعة تزول الشمس حين تهب الرياح وتفتح أبواب السماء وتنزل الرحمة و يصوت الطير، وساعة في آخر الليل عند طلوع الفجر فإن ملكين يناديان: هل من تائب يتاب عليه ؟ هل من سائل يعطى ؟ هل من مستغفر فيغفر له ؟ هل من طالب حاجة فتقضى له ؟

One who has a need for him to his Lordazwj Mighty and Majestic, then let him seek it during three timings – a time during the day of Friday, and a time of the decline of the sun when the wind blows and the Doors of the sky are open, and the Mercy descends, and the birds chirp, and a time during the ends of the night by the emergence of the dawn, for there are two Angels who are calling out: ‘Is there anyone to repent so Heazwj will Turn to him? Is there anyone to ask so he would be Given? Is there anyone to seek Forgiveness so (his sins) will be Forgiven for him? Is there anyone to seek a need so it will be fulfilled for him?

فأجيبوا داعي الله واطلبوا الرزق فيما بين طلوع الفجر إلى طلوع الشمس فإنه أسرع في طلب الزق من الضرب في الارض، وهي الساعة التي يقسم الله فيها الرزق بين عباده

So, respond to the Callers of Allahazwj and seek the sustenance during what is between the dawn to the emergence of the sun, for it is quick regarding seeking the sustenance than the striking in the land, and it is a time during which Allahazwj Distributes the sustenance between Hisazwj servants.

انتظروا الفرج، ولا تيأسوا من روح، الله فإن أحب الاعمال إلى الله عزوجل انتظار، الفرج، وما دام عليه العبد المؤمن تو كلوا على الله عزوجل عند ركعتي الفجر إذا صليتموها ففيها تعطوا الرغائب

Await the relief (Al-Qaimasws) and do not despair from the rest of Allahazwj, for the most Beloved of the deeds to Allahazwj Mighty and Majestic is the awaiting the relief (Al-Qaimasws) and the Momin servant should be persistent upon it; Rely upon Allahazwj Mighty and Majestic during the two Cycles of Al-Fajr Salat when you pray these for during it the wishes are Fulfilled.

لا تخرجوا بالسيوف إلى الحرم، ولا يصلين أحد كم وبين يديه سيف فإن القبلة أمن أتموا برسول الله صلى الله عليه وآله حجكم إذ اخرجتم إلى بيت الله، فإن تركه جفاء وبذلك امرتم، وبالقبور التي ألزمكم الله عزوجل حقها وزيارتها واطلبوا الرزق عندها

Do not go out with the swords to the Harrum (Sanctuary of Kabah), and no one of you should pray Salat and his sword is in front of him, for the Qiblah is a safety; Complete your Hajj with Rasool-Allahsaww when you go out to the House of Allahazwj lest you avoid it in vain and you have been Commanded with that; And by the graves which Allahazwj Mighty and Majestic has Necessitated their rights and their visitations, seek the sustenance at these.

ولا تستصغروا قليل الآ ثام فإن الصغير يحصى ويرجع الكبير، وأطيلوا السجود فما من عمل أشد على إبليس من أن يرى ابن آدم ساجدا لانه امر بالسجود فعصى وهذا امر بالسجود فأطاع فنجا.

And do not belittle the small except for the sin, for the small counts and returns (leads to) the major (sins); and prolong the Sajdahs for there is no deed severer upon Ibleesla that himla seeing a son of Adamas in Sajdah, because hela had been Commanded with the Sajdah but hela disobeyed while this one has been Commanded with the Sajdah, so he has obeyed and will attain salvation.

أكثروا ذكر الموت، ويوم خروجكم من القبور، و قيامكم بين يدي الله عزوجل تهون عليكم المصائب. إذا اشتكا أحدكم عينيه فليقرأ آية الكرسي واليضمر في نفسه أنها تبرء فإنها يعافى أن شاء الله.

Frequently remember the death and the day of your exiting from the graves, and your standing in front of Allahazwj Mighty and Majestic, the difficulties would be eased upon you. Whenever one of you complains of his eyes, then let him recite Ayat Al-Kursy (2:255) and let him think within himself that he will be cured, for he will be healthy if Allahazwj so Desires.

توقوا الذنوب فما من بلية ولا نقص رزق إلا بذنب حتى الخدش والكبوة والمصيبة قال الله عزوجل: (وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير) أكثروا ذكر الله عزوجل: على الطعام ولا تطغوا فيه فإنها نعمة من نعم الله ورزق من رزقه يجب عليكم فيه شكره وحمده

Fear the sins, for there is no affliction, nor a reduction in the sustenance except due to a sin, to the extent of a scratch and the injury and the disaster. Allahazwj Mighty and Majestic Says: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]; Frequently mention Allahazwj Mighty and Majestic upon the meal and do not transgress in it, for it is a Bounty from the Bounties of Allahazwj and a sustenance from Hisazwj sustenance, Obligating the thanking upon you and praising Himazwj.

أحسنوا صحبة النعم قبل فراقها فإنها تزول وتشهد على صاحبها بما عمل فيها. من رضي عن الله عزوجل باليسير من الرزق رضي الله عنه بالقيليل من العمل. إياكم والتفريط فتقع الحسرة حين لا تنفع الحسرة

Be a good companion of the Bounty before its separation for it would decline and attend upon its companion due to what he had done during it; One who is pleased from Allahazwj Mighty and Majestic with the less from the sustenance Allahazwj would be Pleased from him with the few from the deeds; beware of the carelessness for the regret would occur when the regret will not benefit.

إذا لقيتم عدو كم في الحرب فأقلوا الكلام، وأكثروا ذكر الله عزوجل، ولا تولوهم الادبار فتسخطوا الله ربكم وتستوجبوا غضبه. وإذا رأيتم من إخوانكم في الحرب الرجل المجروح أو من قد نكل أو من قد طمع عدو كم فيه فاقنوه بأنفسكم.

When you meet your enemy during the war then be of little speech and frequent the Mention of Allahazwj Mighty and Majestic, and do not turn around from them backwards for your Lordazwj Allahazwj will be Wrathful and Hisazwj Wrath would be Obligated upon you; and when you see your brethren during the war, the injured man, or one who has been tortured, or one whom your enemy is aiming for, then protect him with your life.

اصطنعوا المعروف بما قدرتم على اصطناعة فإنه يقي مصارع السوء ومن أراد منكم أن يعلم كيف منزلته عند الله فلينظر كيف منزلة منه عند الذنوب، كذلك منزلته عند الله تبارك وتعالى.

Enjoin the good with whatever you are able upon enjoining for it would save from the quickness of the evil; and the one from you who wants to know how is his status in the Presence of Allahazwj then let him look at how is his status from Himazwj during the sin, like that would be his status in the Presence of Allahazwj Blessed and Exalted.

أفضل ما يتخذه الرجل في منزله لعياله الشاة، فمن كانت في منزله شاة قد ست عليه الملائكة في كل يوم مرة، ومن كانت عنده شاتان قد ست عليه الملائكة مر تين في كل يوم، كذلك في الثلاث تقول: بورك

The best of what the man can take in his house for his dependants is the sheep, for the one in whose house is a sheep, the Angels would sanctify upon him once every day, and one who has two sheep with him, the Angels would sanctify upon him twice during every day. Like that it is regarding the three saying, ‘Congratulations to you’.

فيعكم إذا ضعف المسلم فليأ كل اللحم واللبن فإن الله عزوجل جعل القوة فيهما إذا أردتم الحج فتقد موافي شرى الحوائج ببعض ما يقويكم على السفر فإن الله عزوجل يقول: (ولو أرادوا الخروج لاعدوا له عدة)

Whoever of you entertains a Muslim guest so let him eat the meat and the milk, for Allahazwj Mighty and Majestic Made the strength to be in these two; whenever you intend the Hajj then proceed regarding the initiating the needs with part of what would strengthen you upon the journey, for Allahazwj Mighty and Majestic is Saying: And had they intended the going forth, they would have prepared for it with a preparation, [9:46].

وإذا جلس أحد كم في الشمس فليستد برها بظهره فإنه تظهر الداء الدفين إذا خرجتم حجاجا إلى بيت الله عزوجل فأكثروا النظر إلى بيت الله فإن لله تعالى مائة وعشرين رحمة عند بيته الحرام: منها ستون للطائفين، وأربعون للمصلين، وعشرون للناظرين

When one of you sits in the sun (shine), then let him turn around with his back for it would block the underlying illnesses; when one of your goes out as a pilgrim to the House of Allahazwj Mighty and Majestic, then frequent the looking at the House of Allahazwj, because for Allahazwj the Exalted there are one hundred and twenty Mercies at the Sacred House – from these there are sixty for the performers of Tawaaf, and forty for the performers of Salat, and twenty for the beholders.

أقروا عند الملتزم بما حفظتم من ذنوبكم وما لم تحفظوا فقولوا: وما حفظته علينا حفظتك ونسيناه فاغفره لنا فإنه من أقر بذنبه في ذلك الموضع وعده وذكره واستغفرالله منه كان حقا على الله عزوجل أن يغفره له.

Acknowledge by ‘Al-Multazim’ (corner by the door of the Kaaba) with whatever you have memorised from your sins and what you have not memorised, then say, ‘Whatever is preserved upon us, you have preserved and we have forgotten it, therefore Forgive for us’, for the one who acknowledges his sins in that place, and counts it and mentions it and seeks Forgiveness of Allahazwj from it, would have a right upon Allahazwj Mighty and Majestic that Heazwj Forgives these for him.

تقدموا بالدعاء قبل نزول البلاء تفتح لكم أبواب السماء في خمس مواقيت: عند نزول الغيث، وعند الزحف، وعند الاذان، وعند قراءة القرآن، ومع زوال الشمس وعند طلوع الفجر

Precede with the supplication before the descent of the afflictions, the doors of the sky would be Opened for you during five timings – during the descent of the rain, and during facing the advancing army, and during the Azaan, and during the recitation of the Quran, and with the decline of the sun, and during the emergence of the dawn.

من غسل منكم ميتا فليغتسل بعد ما يلبسه أكفانه. لاتجمروا الاكفان ولا تمسحوا موتاكم بالطيب إلا الكافور، فإن الميت بمنزلة المحرم. مروا أهاليكم بالقول الحسن عند موتاكم فإن فاطمة بنت محمد صلى الله عليه وآله لما قبض أبوها صلى الله عليه وآله ساعدتها جميع بنات بني هاشم، فقالت: دعوا التعداد وعليكم بالدعاء

One from you who washed a deceased, then let him wash himself after clothing him his shroud. Neither incense the shroud nor wipe your deceased with the perfume except the camphor, for the deceased is at the status of the one in Ihraam (during Hajj); Instruct your family members with the good words in the presence of your deceased. When (Syeda) Fatimaasws daughterasws of Muhammadsaww passed away, hesaww refused the entirety of the daughters of the Clan of Hashimasws to assist herasws. Sheasws said: ‘Call the numbers’. Upon you is with the supplication.

زوروا موتاكم فإنهم يفرحون بزيارتكم وليطلب الرجل حاجته عند قبر أبيه وامه بعد ما يدعو. لهما المسلم مرآة أخيه فإذا رأيتم من أخيكم هفوة فلا تكونوا عليه و كونواله كنفسه وأرشدوه وانصحوه وترفقوا به وإياكم والخلاف فتمزقوا.

Visit (graves of) your dead ones, for they rejoice with your visitation, and let the man seek his need by the grave of his father, and his mother after whatever he has supplicated for them; The Muslim is a mirror (image) of his brother, so when you see from your brothers in fault, do not become against him and become for him like himself and befriend him and help him and be kind with him; and beware of the disputing for you will be torn apart.

وعليكم بالقصد تزلفوا وترجروا (وترجوا خ ل) من سافر منكم بدابة فليبدء حين ينزل بعلفها وسقيها لا تضربوا الدواب على وجوهها فإنها تسبح ربها ومن ضل منكم في سفرأو خاف على نفسه فليناد: (يا صالح أغثني) فإن في إخوانكم من الجن جنيا يسمى صالحا يسيح في البلاد لمكانكم محتسبا نفسه لكم، فإذا سمع الصوت أجاب وأرشد الضال منكم، وحبس عليه دابته

Upon you is to be with the moderation; adulate and hope one from you who travels with an animal, so let him behind when he encamps with being kind to it and quench it and do not strike the animal upon its face for it glorifies its Lordazwj; and the one from you who strays in his journey or fears upon himself, then let him call out: ‘O Salih, help me!’, for among your brethren from the Jinn there is a Jinn named as ‘Salih’ wailing in the country for your place in anticipation of his self for you, so when he hears the voice, he would guide the straying one from you, and withhold his animal upon him.

من خاف منكم الاسد على نفسه أوغمنه فليخط عليها خطة وليقل: (اللهم رب دانيال والجب ورب كل أسد مستأسد احفظني واحفظ غنمي) ومن خاف منكم العقرب فليقرء هذه الآيات: (سلام على نوح في العالمين * إنا كذلك نجزي المحسنين * إنه من عبادنا المؤمنين)

One from you who fears the lion upon himself or his sheep, then let him draw a line upon it and let him say, ‘O Allahazwj, Lordazwj of Danielas and the pit, and Lordazwj of every lion, protect me (an protect my sheep)’; and one from you who fears the scorpion, then let him recites these Verses: Greetings be upon Noah among the nations [37:79] Surely, like that do We Recompense the good doers [37:80] He was from Our Momineen servants [37:81].

من خاف منكم الغرق فليقرء: (بسم الله مجربها ومرسها إن ربي لغفور رحيم، بسم الله الملك الحق، ما قدروا الله حق قدره والارض جميعا قبضته يوم القيمة والسموات مطويات بيمينه سبحانه وتعالى عما يشر كون)

One from you who fears the drowning, then let him recite: in the Name of Allah would be its sailing and its anchoring; surely my Lord is Forgiving, Merciful’ [11:41]. In the Name of Allah, the True King. [23:116] And they are not appreciating Allah with the appreciation that is due to Him; and the whole of the earth would be in His Grip on the Day of Judgement, and the skies having been rolled up in His Right Hand. Glorious is He and Exalted from what they are associating [39:67].

عقواعن أولادكم يوم السابع وتصدقوا إذا حلقتموهم بزنة شعورهم فضة على مسلم، وكذلك فعل رسول الله صلى الله عليه وآله بالحسن والحسين عليهما السلام وسائر ولده.

Offer a sacrifice on behalf of your children on the seventh day (of their birth) and give charity when you shave their heads with silver of the weight of their hair to a Muslim, and like that is what Rasool-Allahsaww did with Al Hassanasws and Al Husaynasws and the rest of hissaww children.

إذا ناولتم السائل الشئ فاسألوه أن يدعو لكم فإنه يجاب فيكم ولا يجاب في نفسه لانهم يكذبون وليرد الذي يناوله يده إلى فيه فيقبلها فإن الله عزوجل يأخذها قبل أن تقع في يد السائل، كما قال الله عزوجل: (ألم تعلوا أن الله هو يقبل التوبة عن عباده ويأخذا الصدقات) تصدقوا بالليل فإن الصدقة بالليل تطفئ غضب الرب جل جلاله

When you give something to the beggar then ask him to supplicate for you for it would be Answered regarding you and is not being Answered regarding himself because they are belying; and let the one who gives it, return his hand to his mouth and kiss it, for Allahazwj Mighty and Majestic Takes it before it falls into the hand of the beggar, just as Allahazwj Mighty and Majestic Said: Do they not know that Allah Accepts the repentance from His servants, and He Takes the charities, and that Allah, He is the Oft-Turning, the Merciful? [9:104]; give charity at night for the charity given at night extinguishes the Wrath of the Lordazwj, Majestic is Hisazwj Majesty.

احسبوا كلامكم من أعماكم. يقل كلامكم إلا في خير. أنفقوا مما رزقكم الله عزوجل فإن المنفق بمنزلة المجاهد في سبيل الله، فمن أيقن بالخلف سخت نفسه بالنفقة من كان على يقين فشك فليمض على يتينه فان الشك لا ينقض اليقين

Reckon your speech from your deeds; reduce your speech except regarding good; spend from what Allahazwj Mighty and Majestic Graced you, for the spender is at the status of the holy warrior in the Way of Allahazwj; the one who is certain with the replacement should determine his self with the spending; one who was upon a certainty, then doubts, so let him go upon his conviction, for the doubt cannot break the certainty.

لا تشهدوا قول الزور ولا تجلسوا على مائدة يشرب عليها الخمر فإن العبد لا يدري متى يؤخذ إذا جلس أحدكم على الطعام فليجلس جلسة العبد. ولا يضعن أحدكم إحدى رجليه على الاخرى ويربع فإنها جلسة يبغضها الله ويمقت صاحبها عشاء الانبياء بعد العتمة لا تدعو ا العشاء فإن ترك العشاء خراب البدن

Do not testify with the false words nor sit upon a table upon which the wine is being drunk, for the servant does not know when he would be seized (dies); when one of you sits upon the meal then let him sit the sitting of the slave; and no one of you should place one of his legs upon the other and squat, for it is a sitting which is hateful to Allahazwj and Detests its doer; The supper of the Prophetsas is after the darkness, do not leave the supper for leaving the supper ruins the body.

الحمى قائد الموت وسجن الله في الارض يحبس فيه من يشاء من عباده، وهي تحت الذنوب كما يتحات الوبر من سنام البعير ليس من داء إلا وهو من داخل الجوف إلا الجراحة والحمى فإنهما يردان على الجسد ورودا اكسروا حر الحمى بالبنفسج والماء البارد، فإن حرها من فيح جهنم

The fever is a leader of death and a prison of Allahazwj in Hisazwj earth, Withholding the one Heazwj so Desires to from Hisazwj servants, and it erodes the sins just as the hair erodes from a human of the camel; there isn’t any illness except and it is from the interior except for the injury and the fever, for these two appear upon the body; and repel and break the heat of the fever by the violet and the cold water, for its heat is from a mouth of Hell.

لا يتداوى المسلم حتى يغلب مرضه صحته الدعاء يرد القضاء المبرم فاتخذوه عدة الوضوء بعد الطهور عشر حسنات فتطهروا. إياكم والكسل فإنه من كسل لم يؤد حق الله عزوجل. تنظفوا بالماء من المنتن الريح الذي يتأذى به تعهدوا أنفسكم فإن الله عزوجل يبغض من عباده القاذورة الذي يتأنف به من جلس إليه

The Muslim should not take medication until his illness overcomes his health, the illness repels the final Decree, so take it; Preparing the Wudu after the cleansing is of ten Rewards, therefore clean yourselves; beware of the laziness, for the one who is lazy will not fulfil the Rights of Allahazwj Mighty and Majestic; Cleaning with the water from the stinky odour which you would be harmed with. Pledge yourselves for Allahazwj Mighty and Majestic Hare the dirtiness from Hisazwj servants which makes the ones sitting with him to turn away.

لا يعبث الرجل في صلاته بلحيته ولا بما يشغله عن صلاته. بادروا بعمل الخير قبل أن تشغلوا عنه بغيره المؤمن نفسه منه في تعب، والناس منه في راحة ليكن جل كلامكم ذكر الله عزوجل احذروا الذنوب فإن العبد ليذنب فيحبس عنه الرزق

The man should not twiddle with him beard during his Salat nor with anything which would pre-occupy him from his Salat; initiate with the doing of good before you get pre-occupied from it with something else; the Momin is such who puts himself into tiredness from him and the people are at rest from him; let the clearness of your speech mention Allahazwj Mighty and Majestic; be cautious of the sins for the servant would commit a sin and the sustenance would be withheld from him.

داووا مرضاكم بالصدقة حصنوا أموالكم بالزكاة. الصلاة قربان كل تقي. الحج جهاد كل ضعيف جهاد المرأة حسن التبعل الفقر هو الموت الاكبر، قلة العيال أحد اليسارين التقدير نصف العيش. الهم نصف الهرم ما عال امرؤ اقتصد، وما عطب امرؤ استشار.

Cure your illnesses with the charity; fortify your deeds with the Zakat; the Salat is an offering of every pious one; the Hajj is a Jihad of every weak one; Jihad of the woman is her goodness to the husband; the poverty, it is the great death; fewness of the dependants if one of the easiness; the respect is half the life; the worry is half the old age; moderation does not impoverish a person, and consultation does not damage a person.

لا تصلح الصنيعة إلا عند ذي حسب أو دين. لكل شئ ثمرة وثمرة المعروف تعجيله. من أيقن بالخلف جاد بالعطية. من ضرب يديه على فخذيه عند مصيبة حبط أجره أفضل أعمال المرء انتظار فرج الله عزوجل من أحزن والديه فقد عقهما

The favour is not correct except in the presence of one with (good) lineage or Religion; for everything there is a fruit and the fruit of the good deeds is its quickness; one who is certain of the replacement will be generous with the giving; one who strikes his hand upon his thigh during a disaster, his Recompense would fall; the best deeds of the person is awaiting the Relief of Allahazwj Mighty and Majestic (Al-Qaimasws); one who grieves his patents so he has been disloyal to them.

استنزلوا الرزق بالصدقة ادفعوا أمواج البلاء عنكم بالدعاء قبل ورود البلاء فوالذي فلق الحبة وبرأ النسمة للبلاء أسرع إلى المؤمن من انحدار السيل من أعلى التلعة إلى أسفلها ومن ركض البراذين سلوا الله العافية من جهد البلاء فإن جهد البلاء ذهاب الدين.

Get the sustenance to descend by giving charity; repel the waves of the affliction from you with by the supplication before the affliction comes, for by the Oneazwj Who Split the seed and Formed the person, the affliction is quicker to the Momin that the rolling down of the water from the high hill to its bottom, and (quicker than) sprint of the horses; ask Allahazwj for the well-being from the pressures of the afflictions, for the pressures of the affliction does away the Religion.

السعيد من وعظ بغيره فاتعظ روضوا أنفسكم على الاخلاق الحسنة فإن العبد المسلم يبلغ بحسن خلقه درجة الصائم القائم ومن شرب الخمر وهو يعلم أنها حرام سقاه الله من طينة خبال وإن كان مغفورا له لانذر في معصية،

The fortunate is the one who takes a preaching of others and follows it; train yourselves upon the good mannerisms, for the Muslim servant reaches the rank of the constantly Fasting one by his good manners; and one who drinks the wine and he knows it is Prohibited, Allahazwj will Quench him from the clay of excretions and even if it was Forgiven for him as a warning regarding disobedience.

ولا يمين في قطيعة. الداعي بلاعمل كالرامي بلا وتر لتطيب المرأة المسلمة لزوجها المقتول دون ماله شهيد المغبون غير محمود ولا مأجور. لا يمين لولد مع والده، ولا للمرأة مع زوجها لاصمت يوما إلى الليل إلا بذكر الله عزوجل. لا تعرب بعد الهجرة لاهجرة بعد الفنح.

And there is no oath regarding a flock; and the claimant without a deed is like the archer without a string; let the Muslim woman perfume for her husband; the one killed besides his wealth is the defrauded martyr without being praise nor rewarded; there is no oath for the child with his father, nor for the wife with her husband; do not stay silent up to the night except with the Mention of Allahazwj Mighty and Majestic; there is no Arabism after the emigration nor would there be an emigration after the conquest (of Makkah).

تعر ضوالتجارة فإن فيها غنى لكم عما في أيدي الناس فإن الله يحب المحترف الامين ليس عمل أحب إلى الله عزوجل من الصلاء فلا يشغلنكم عن أوقاتها شئ من امور الدنيا، فإن الله عزوجل ذم أقواما فقال: (الذين هم عن صلوتهم ساهون) يعني أنهم غافلون استهانوا بأوقاتها

Do the trading (business) for therein is richness for you from what is in the hands of the people, for Allahazwj Loves the trustworthy professional; there isn’t any deed more Beloved to Allahazwj Mighty and Majestic than the Salat, so nothing from the matters of the world should pre-occupy you from its timings, for Allahazwj Mighty and Majestic has Condemned a people Saying: Those who are neglectful of their Salats [107:5] – i.e. they are heelless, taking it lightly with its timings.

اعلموا أن صالحي عدو كم يرائي بعضهم بعضا، ولكن الله عزوجل لا يوفقهم ولا يقبل إلاما كان له خالصا البر لايبلى والذنب لا ينسى والله الجليل مع الذين اتقوا والذين هم محسنون.

And know that the righteous deeds of your enemies is a show-off to each other, but Allahazwj Mighty and Majestic will neither Stop them nor Accept the deeds except what was sincerely for Himazwj; The righteous deed with not erode and the sin will not be forgotten, Surely Allah is with those who are pious and those who are good doers [16:128].

المؤمن لا يغش أخاه ولا يخونه ولا يخذله ولا يقول له: أنامنك برئ اطلب لاخيك عذرا، فإن لم تجد له عذرا فالتمس له عذرا مزاوله قلع الجبال أيسر من مزاولة ملك مؤجل واستعينوا بالله واصبروا إن الارض لله يورثها من يشاء من عباده والعاقبة للمتقين.

The Momin should neither fault his brother, nor betray him, nor abandon him, and not say to him, ‘I am disavowed from you’, seeking an excuse to his brother, so if he does not find an excuse for himself then seek an excuse as a pretext for him; uprooting the mountain is easier than removing a termed king; ‘Seek Assistance with Allah and be patient. Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128].

لا تعاجلوا الامر قبل بلوغه فتندموا، ولا يطولن عليكم الامد فتقسو قلوبكم ارحموا ضعفاء كم واطلبوا الرحمة من الله عزوجل بالرحمة لهم إياكم وغيبة المسلم، فإن المسلم لا يغتاب أخاه وقد نهى الله عزوجل عن ذلك فقال تعالى: (ولا يغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا)

Do not hasten the matter before it reaches (its time) for you will regret, nor prolong the period upon you for it would harden your hearts; be merciful to your weak ones and seek the Mercy from Allahazwj Mighty and Majestic with the mercy for them; beware of backbiting the Muslim, for the Muslim does not backbite his brother and Allahazwj Mighty and Majestic has Forbidden from that, so the Exalted Said: nor should you backbite each other. Would one of you love to eat the flesh of his own dead brother? [49:12].

لا يجمع المسلم يديه في صلاته وهو قائم بين يدي الله عزوجل يتشبه بأهل الكفر - يعني المجوس - ليجلس أحد كم على طعامه جلسة العبد، وليأكل على الارض ولا يشرب قائما إذا أصاب أحد كم الدابة وهو في صلاته فليد فنها ويتفل عليها، أو يصيرها في ثوبه حتى ينصرف الالتفات الفاحش يقطع الصلاة، وينبغي لمن يفعل ذلك أن يبتدئ الصلاة باأذان والاقامة والتكبير

The Muslim should not gather his hands during his Salat and he is standing in front of Allahazwj Mighty and Majestic resembling the people of Kufr – meaning the Magians; let the sitting of one of you upon his meal be the sitting of the slave, and let him eat upon the ground and not drink while standing; when one of you attains the insect while he is in his Salat, then let him bury it, and spit upon it or make it to be in his cloth until he is free; excessive turning terminates the Salat and it is befitting for the one who does that that he begins the Salat with the Azaan, and the Iqaamah and the Takbeer.

من قرأ قل هو الله أحد قبل أن تطلع الشمس إحدى عشر مرة ومثلها إنا أنزلناه ومثلها آية الكرسي منع ماله مما يخاف من قرأ قل هو الله أحد قبل أن تطلع الشمس لم يصبه في ذلك اليوم ذنب وإن جهد إبليس

One who recites: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) before the emergence of the sun twenty-one times, and the like of it: Surely We Revealed it [97:1] (Surah Al-Qadr), and like it Ayat al Kursy (2:255), his wealth would be protected from what he fears; one who recites: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) before the emergence of the sun, no sin would hit him during that day and even if Ibleesla struggles.

استعيذوا بالله من ضلع الدين و غلبة الرجال من تخلف عناهلك تشمير الثياب طهور لها، قال الله تبارك وتعالى: (وثيابك فطهر) يعني فشمر. لعق العسل شفاء من كل داء قال الله تبارك وتعالى: (يخرج من بطونها شراب مختلف ألوانه فيه شفاء للناس) وهو مع قراءة القرآن

Seek refuge with Allahazwj from the crookedness of the Religion and overcoming of the men, one who stays behind from usasws is destroyed; folding the clothes is a purification for it. Allahazwj Blessed and Exalted Said: And your garments, so purify [74:4] – meaning Roll-up (i.e. Do not let them drag on the ground); licking the honey is a healing from every illness. Allahazwj Blessed and Exalted Said: There comes out from their bellies a drink of different colours wherein is healing for the people. [16:69], and it is the recitation of the Quran.

مضغ اللبان يذيب البلغم ابدؤوا بالملح في أول طعامكم، فلو يعلم الناس ما في الملح لاختاروه على الترياق المجرب، من ابتدأ طعامه بالملح ذهب عنه سبعون داء وما لا يعلمه إلا الله عزوجل. صبوا على المحموم الماء البارد في الصيف فإنه يسكن حرها صوموا ثلاثة أيام في كل شهر فهي تعدل صوم الدهر. ونحن نصوم خميسين بينهما الاربعاء لان الله عزوجل خلق جهنم يوم الاربعاء.

Chewing the gum melts the phlegm; begin with the salt during the first of your meals, for it the people knew what is in the sale, they would choose it above the experimented antidotes; one who begins his meals with the salt, seventy illnesses would be removed from him, and what no one knows except Allahazwj Mighty and Majestic; pour the cold water upon the feverish one during the summer for it would settle his heat; Fast for three days during every month equates to Fasting all the time, and weasws tend to Fast the two Thursdays between the Wednesdays because Allahazwj Mighty and Majestic Created Hell on the day of Wednesday.

إذا إراد أحدكم حاجة فليبكر في طلبها يوم الخميس، فإن رسول الله صلى الله عليه وآله قال: (اللهم بارك لامتي في بكورها يوم الخميس) وليقرء إذا خرج من بيته الآيات من آل عمران وآية الكرسي وإنا أنزلناه وام الكتاب، فإن فيها قضاء حوائج الدنيا والآخرة

When one of you wants a need (to be fulfilled), let him go early in seeking it on the day of Thursday, for Rasool-Allahsaww said: ‘O Allahazwj! Bless for mysaww community in their going early for it on the day of Thursday), and let him recite, when he goes out from his house, the Verses from (Surah) Aal-e-Imraan, and Ayat Al Kursy (2:255), and Surely We Revealed it [97:1] (Surah Al-Qadr), and the Mother of the Book (Surah Al-Fatiha), for therein is the fulfilment of the needs of the world and the Hereafter.

عليكم بالصفيق من الثياب فإنه من رق ثوبه رق دينه لا يقومن أحدكم بين يدي الرب جل جلاله وعليه ثوب يشف توبوا إلى الله عزوجل وادخلوا في محبته فإن الله يحب التوابين ويحب المتطهرين والمؤمن تواب.

Upon you is to be with the thick clothes, for the one whose clothes are thing, his religion would be thing; no one of you should be standing in front of the Lordazwj, Majestic is Hisazwj Majesty and upon him are transparent clothes; repent to Allahazwj Mighty and Majestic and enter to be in Hisazwj Love, for Allahazwj Loves the penitent and loves the cleansing ones, and the Momin is penitent.

إذا قال المؤمن لاخيه: اف انقطع ما بينهما، فإذا قال له: أنت كافر كفر أحدهما، وإذا اتهمه انماث الاسلام في قلبه كما يماث الملح في الماء باب التوبة مفتوح لمن أرادها فتوبوا إلى الله توبة نصوحا عسى ربكم أن يكفر عنكم سيئاتكم.

When the Momin says to his brother, ‘Uff’, it terminates what is between the two, and when he says to him, ‘You are a Kafir’, one of when would have committed Kufr, and when he accuses him, the Islam would dissolve in his heart just as the salt dissolves in the water; the door of repentance is open for the one who wants it, therefore repent to Allahazwj with a sincere repentance, perhaps your Lordazwj will Expiate your evil deeds from you.

وأوفوا بالعهد إذا عاهدتم. فما زالت نعمة ولا نضارة عيش إلا بذنوب اجترحوا إن الله ليس بظلام للعبيد، ولو أنهم استقبلوا ذلك بالدعاء والانابة لما تنزل، ولو أنهم إذا نزلت بهم النقم وزالت عنهم النعم فزعوا إلى الله عزوجل بصدق من نياتهم ولم يهنوا ولم يسرفوا لا صلح الله لهم كل فاسد، ولرد عليهم كل صالح.

And be loyal with the agreement when you make an agreement; there does not decline a Bounty nor the bliss of life except due to sins committed, Allahazwj isn’t the least unjust to the servants; and if they would have welcome that with the supplication and the proxy (Hajj) it would not descend, and when the scourge does descend with them, and the Bounties declines from them, if they had panicked to Allahazwj Mighty and Majestic with sincere of their intentions, and do not weaken, and are no extravagant, Allahazwj would Correct for them every spoilt matter, and Return to them every lost (thing).

إذا ضاق المسلم فلا يشكون ربه عزوجل، وليشك إلى ربه الذي بيده مقاليد الامور وتدبيرها. في كل امرئ واحدة من ثلاث: الطيرة، والكبر، والتمني، إذا تطير أحد كم فليمض على طيرته وليذكر الله عزوجل، وإذا خشي الكبر فليأكل مع خادمه وليحلب الشاة، وإذا تمنى فليسأل الله عزوجل وليبتهل الله ولا تنازعه نفسه إلى الاثم.

When the Muslim is straitened, he should not complain to his Lordazwj Mighty and Majestic, and let him address his needs to his Lordazwj in Whose Hand are the reins of the matters and their management; in every person there is one from three – the recklessness, and the arrogance, and the wishful thinking. When one of you is reckless then let him go upon his recklessness and let him mention Allahazwj Mighty and Majestic, and when he fears the arrogant, then let him eat with his servants and let him milk his sheep, and when he wishes, the let him ask Allahazwj Mighty and Majestic, and let him beseech Allahazwj and not conflict himself to the sin.

خالطوا الناس بما يعرفون، ودعوهم مما ينكرون، ولا تحملوهم على أنفسكم وعلينا. إن أمرنا صعب مستصعب لا يحتمله إلا ملك مقرب أو نبي مرسل، أو عبد قد امتحن الله قلبه للايمان.

Mingle with the people with what they are recognising and leave them from what they are denying, and do not load them upon yourselves and upon usasws. Ourasws matter is difficult, becoming more difficult, none can bear it except an Angel of Proximity or a Mursil Prophetsaww, or a servant whose heart Allahazwj has Tested for the Eman.

إذا وسوس الشيطان إلى أحدكم فليتعوذ بالله وليقل: آمنت بالله وبرسوله مخلصا له الدين إذا كسا الله عزوجل مؤمنا ثوبا جديدا فليتوض وليصل ركعتين يقرء فيهما ام الكتاب وآية الكرسي وقل هو الله أحد وإنا أنزلناه في ليلة والقدر، ثم ليحمد الله الذي ستر عورته، وزينه في الناس، وليكثر من قول: لاحول و لا قوة إلا بالله العلي العظيم، فإنه لا يعصى الله فيه وله بكل سلك فيه ملك يقدس له ويستغفرله ويترحم عليه.

When the Satanla whispers to one of you, then let him seek Refuge with Allahazwj and let him say, ‘I believe in Allahazwj and in Hisazwj Rasoolsaww being sincere to Himazwj of the Religion’; when Allahazwj Mighty and Majestic Clothes a Momin in new clothes, then let him perform Wudu and let him pray two Cycles Salat reciting in these the Mother of the Book and Ayat Al Kursy (2:255), and Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed), and Surely We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr), then let him praise Allahazwj Who Covered his nakedness, and Adorned him among the people, and let him frequent from the words, ‘There is neither Might nor Strength except with Allahazwj the Exalted the Magnificent’, for he will not disobey Allahazwj during it, and for him, for every thread in it, would be an Angel sanctifying for him and seeking Forgiveness for him, and seeking for Mercy upon him.

اطرحوا سوء الظن بينكم فإن الله عزوجل نهى عن ذلك. أنا مع رسول الله (صلى الله عليه وآله) ومعي عترتي على الحوض، فمن أرادنا فليأخذ بقولنا، وليعمل بعملنا، فإن لكل أهل بيت نجيب ولنا شفاعة، ولاهل مود تناشفاعة فتنا فسوا في لقائنا على الحوض فإنا نذود عنه أعداءنا، ونسقي منه أحباءنا وأولياءنا،

Put down the evil thoughts between you, for Allahazwj Mighty and Majestic has Forbidden from that. Iasws would be with Rasool-Allahsaww and with measws would be myasws familyasws at the Fountain, so the one who wants usasws then let him take with ourasws words, and let him act with ourasws deeds. For every family there is a nobility, and for usasws in intercession, and for the people of ourasws cordiality is intercession, therefore strive in meeting usasws at the Fountain, for weasws will impede ourasws enemies from it and weasws will quench from it the ones who loves usasws and ourasws friends.

ومن شرب منه شربة لم يظمأ بعدها أبدا خوضنا مترع فيه مثعبان ينصبان من الجنة: أحدهما من تسنيم والآخر من معين، على حافيته الزعفران وحصاه اللؤلؤ والياقوت، وهو الكوثر.

And the one who drinks from it a drink will not be thirsty after it, ever. Ourasws Fountain, two tributaries flow into it linked from the Paradise – one of these is from Tasneem and the other from Maeen. Upon its banks is the saffron, and its pebbles are pearls and rubies, and it is Al Kausar.

إن الامور إلى الله عزوجل ليست إلى العباد، ولو كانت إلى العباد ما كانوا ليختاروا علينا أحدا، ولكن الله يختص برحمة من يشاء، فاحمدوا الله على ما اختصكم به من بادئ النعم - أعني طيب الولادة -

The matters are to Allahazwj Mighty and Majestic, it isn’t to the servants, and if it was to the servants, they would not have chosen anyone upon usasws, but Allahazwj Particularises with Mercy one Heazwj so Desires, therefore praise Allahazwj upon what you have been Particularised with from the first of the Bounties – meaning the good birth.

كل عين يوم القيامة باكية، وكل عين يوم القيامة ساهرة إلا عين من اختصه الله بكرامته، وبكى على ما ينتهك من الحسين وآل محمد (عليهم السلام).

Every eye will be crying on the Day of Qiyamah, and every eye on the Day of Qiyamah will be watchful except an eye of the one whom Allahazwj Particularises with Hisazwj Prestige, and (eye) which cried upon what was violated from Al-Husaynasws and the Progenyasws of Muhammadsaww.

شيعتنا بمنزلة النحل، لو يعلم الناس ما في أجوافها لاكلوها. لا تعجلوا الرجل عند طعامه حتى يفرغ، ولا عند غائطه حتى يأتي على حاجته

Ourasws Shias are at the status of the bees, if the people were to know what is in their interior, they would devour them. The man should not haste to his meal until he is free, nor for his defecation until he comes upon his need.

إذا انتبه أحدكم من نومه فليقل: لا إله إلا الله الحليم الكريم الحي القيوم وهو على كل شئ قدير، سبحان رب النبيين وإله المرسلين، رب السماوات السبع وما فيهن، ورب الارضين السبع وما فيهن، ورب العرش العظيم، والحمد لله رب العالمين

When one of you wakes up from his sleep, then let him say, ‘There is no god except Allahazwj the Forbearing, the Honourable, the Living, the Eternal, and Heazwj is Able upon all things, Glory be to the Lordazwj of the Prophetsas and the Mursilsas, Lordazwj of the seven skies and whatever is in these, and Lord of the seven firmaments and whatever is in these, and Lordazwj of the Magnificent Throne, and the Praise is for Allahazwj Lordazwj of the worlds’.

فإذا جلس من نومه فليقل قبل أن يقوم: حسبي الله حسبي الرب من العباد، حسبي الذي هو حسبي منذ كنت، حسبي الله و نعم الوكيل.

So, when he sits up from his sleep, then let him say before he stands up, ‘Sufficient for me is Allahazwj, sufficient for me is the Lordazwj from the servants, sufficient for me is the Oneazwj Who is Sufficient since I existed, sufficient for me is Allahazwj and is the best of the reliance’.

إذا قام أحدكم من الليل فلينظر إلى أكناف السماء وليقرء: (إن في خلق السموات والارض) إلى قوله: (إنك لاتخلف الميعاد) الاطلاع في بئر زمزم يذهب الداء فاشربوا من مائها مما يلي الركن الذي فيه الحجر الا سود، فإن تحت الحجر أربعة أنهار من الجنة: الفرات، والنيل، وسيحان، وجيحان، وهما نهران

When one of you stand from the night (for Salat), then let him look at the horizons of the sky and let him recite: In the Creation of the skies and the earth [3:190] – up to Hisazwj Words: surely You do not break the Promise’ [3:194]; the looking into the well of Zamzam removes the illnesses, therefore drink from its water from what follows the corner wherein is the Black Stone (Al-Hajar Al-Aswad), for beneath the Stone are four rivers from the Paradise – the Euphrates, and the Nile, and Sayhan, and Jayhan, and these two are rivers.

لا يخرج المسلم في الجهاد مع من لا يؤمن على الحكم ولا ينفذ في الفئ أمر الله عزوجل، فإن مات في ذلك كان معينا لعدونا في حبس حقوقنا، والاشاطة بدمائنا، وميتته ميتة جاهلية

The Muslim should not go out regarding the Jihad with one who does not believe upon the Judgment (of Allahazwj), nor does he implement the Command of Allahazwj Mighty and Majestic regarding the Fey. So, if he were to die during that he would be like an assistant to ourasws enemies in withholding ourasws rights, and the spilling of ourasws blood, and his death would be the death of the Pre-Islamic period.

ذكرنا أهل البيت شفاء من العلل والاسقام ووسواس الريب، وجهتنا رضى الرب عزوجل والآخذ بأمرنا معنا غدا في حظيرة القدس والمنتظر لامرنا كالمتشخط بدمه في سبيل الله من شهدنا في حربنا أو سمع واعيتنا فلم ينصرنا أكبه الله على منخريه في النار

Ourasws Zikr of the Peopleasws of the Household is a healing from the illnesses and the diseases, and the uncertainties of the doubts. Ourasws heading is for the Pleasure of the Lordazwj Mighty and Majestic and the one taking with ourasws orders would be with usasws tomorrow in the Holy Hangars, and the awaiter of ourasws command is like the one rolling in his blood in the Way of Allahazwj. One who witnesses usasws in ourasws war, or hears ourasws voice (call) but does not help usasws, Allahazwj will Fling him upon his nostrils into the Fire.

نحن باب الغوث إذا بغوا وضاقت المذاهب، نحن باب حطة وهو باب السلام من دخله نجا ومن تخلف عنه هوى، بنا يفتح الله وبنا يختم الله، وبنا يمحو ما ما يشاء، وبنا يثبت، وبنا يدفع الله الزمان الكلب، وبنا ينزل الغيث، فلا يغر نكم بالله الغرور

Weasws are the door of relief, when they rebel and the doctrines are straitened; weasws are the door of Hitta, and it is the door of peace, one who enters it would attain salvation and one who stay behind from it would collapse. Allahazwj Began with usasws and will End with usasws, and by usasws Heazwj will Obliterate whatever Heazwj so Desires, and by usasws Heazwj Affirms, and by usasws Allahazwj will Repels the era of the dog, and by usasws the rains descend, nor should you be deceived by the arch-deceiver (Iblees) in respect of Allah [35:5].

ما أنزلت السماء قطرة من ماء منذ حبسه الله عزوجل، ولو قد قام قائمنا لانزلت السماء قطرها، ولا خرجت الارض نباتها، ولذهبت الشحناء من قلوب العباد، واصطلحت السباع والبهائم حتى تمشي المرأة بين العراق إلى الشام، لا تضع قدميها إلا على النبات، وعلى رأسها زينتها، لا يهيجها سبع ولا تخافه

The sky has not sent down a drop of water since Allahazwj Mighty and Majestic Withheld it, and if ourasws Qaimasws were to rise, the sky will send down its drops, and the earth will bring forth its vegetation, and the hatred will go away from the hearts of the servants, and the predators and the animals will make-up until the woman would walk between Iraq to Syria, will not place her feet except upon the vegetation, and upon her head would be her ornaments, no one would agitate her nor scare her.

ولو تعلمون مالكم في مقامكم بين عدو كم وصبر كم على ما تسمعون من الاذى لقرت أعينكم، ولو فقدتموني لرأيتم من بعدي امورا يتمني أحدكم الموت مما يرى من أهل الجحود والعدوان من الاثرة والاستخفاف بحق الله تعالى ذكره والخوف على نفسه، فإذا كان ذلك فاعتصموا بحبل الله جميعا ولا تفرقوا،

And if you were to know what is for you in your staying between your enemies and your patience upon what you are hearing from the hurtful talk, your eyes would be delighted, and it you lose measws in front, you will see such matters from after measws, each one of you will wish for the death from what he sees from the people of the aggression and the tyranny from the selfishness and the taking lightly with the Rights of Allahazwj, Exalted is Hisazwj Mention, and the fear upon himself. So, when it will be that, hold firmly with the Rope of Allah altogether and do not be disunited [3:103].

وعليكم بالصبر والصلاة والتقية. اعلموا أن الله تبارك وتعالى يبغض من عباده المتلون فلا تزولوا عن الحق و ولاية أهل الحق فإن من استبدل بناهلك وفاتته الدنيا وخرج منها.

And upon you is to be with the patience and the Salat and the Taqiyya (dissimulation); know that Allahazwj Blessed and Exalted Hates the whimsical from Hisazwj servants, so do not decline from the truth and the Wilayah of the people of the truth, for the one who replaces usasws will be destroyed and the world would be lost to him and he would exit from it (regretful).

إذا دخل أحدكم منزله فليسلم على أهله يقول: السلام عليكم، فإن لم يكن له أهل فليقل: السلام علينا من ربنا، وليقرء قل هو الله أحد حين يدخل منزله، فإنه ينفي الفقر.

When one of you enters his house, then leg him greet upon his family saying, ‘The greetings be upon you all!’, and if there does not happen to be a family for him, then let him say, ‘The greetings be upon us from our Lordazwj’, and let him recite Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) when he enters his house, for it will negate the poverty.

علموا صبيانكم الصلاة، وخذوهم بها إذا بلغوا ثمان سنين: تنز هوا عن قرب الكلاب، فمن أصاب الكلب وهو رطب فليغسله، وإن كان جافا فلينضح ثوبه بالماء.

Teach your children the Salat and seize them with it when they reach eight years; be aloof from nearness of the dogs, so the one who is touched by the dog and it is wet, then let him wash it, and if it was dry then let him sprinkle his cloth with the water.

إذا سمعتم من حديثنا مالا تعرفون فردوه إلينا وقفوا عنده وسلموا حتى يتبين لكم الحق، ولا تكونوا مذائيع عجلى، إلينا يرجع الغالي، وبنا يلحق المقصر الذي يقصر بحقنا، من تمسك بنالحق، ومن سلك غير طريقنا غرق، لمحبينا أفواج من رحمة الله، ولمبغضينا أفواج من غضب الله وطريقنا القصد، وفي أمرنا الرشد.

Whenever you hear from ourasws Ahadeeth what you do not recognise, then refer it to usasws and stop at it, and submit until the truth is clarified to you, and do not become broadcasters hastily. To usasws should return the exaggerator and with usasws should the reducer catch up, the one who reduces ourasws rights. One who adheres with usasws will catch up, and one who travels with other that ourasws way would drown. For the ones who love usasws there are multitudes of Mercy of Allahazwj, and for the ones who hate usasws there are multitudes from Wrath of Allahazwj, and ourasws way is the moderate one, and in ourasws orders is the rightful guidance.

لا يكون السهو في خمس: في الوتر، والجمعة، والركعتين الاوليين من كل صلاة، وفي الصبح، وفي المغرب. ولا يقرء العبد القرآن إذا كان على غير طهور حتى يتطهر. أعطوا كل سورة حظها من الركوع والسجود إذا كنتم في الصلاة. لا يصلي الرجل في قميص متوشحابه، فإنه من أفعال قوم لوط

The mistaken cannot happen to be in five – in (Salats) Al-Witr, and the Friday, and the first two Cycles from every Salat, and in the morning, and in Al-Maghrib; and the servant should not recited the Quran when he was upon other than cleanliness until he cleanse himself; give every Surah (of the Quran) its share from the Ruku and Sajdah when you are in the Salat; the man should not pray Salat in a shirt ‘Matshowhab’ (tucked under the armpit and thrown upon his shoulder) for it is from the deeds of the people of Lutas.

يجزي للرجل الصلاة في ثوب واحد يعقد طرفيه على عنقه، وفي القميص الضيق يزره عليه.

The Salat can be availed by the man in one cloth, holding its side upon his neck and in the narrow shirt trouser upon him.

لا يسجد الرجل على صورة ولا على بساط فيه صورة، ويجوز له أن تكون الصورة تحت قدمه أو يطرح عليه ما يواريها ولا يعقد الرجل الدراهم التي فيها صورة في ثوبه وهو يصلي، ويجوز أن يكون الدراهم في هميان أو في ثوب إذا خاف ويجعلها إلى (في خ ل) ظهره.

The man cannot do Sajdah upon an image nor upon a rug wherein is an image, and it is allowed for him if the image happens to be beneath his feet or he treads upon it what he sees (from) it; and the man cannot hold the Dirham wherein is an image in his cloth while he prays Salat, and it is allowed that the Dirham happen to be in a pursed belt or in a cloth, when he fears and he makes it to be in his back.

لا يسجد الرجل على كدس حنطة ولا شعير ولا على لون مما يؤكل ولا يسجد على الخبز لا يتوضأ الرجل حتى سيمي يقول قبل أن يمس الماء: بسم الله وبالله، اللهم اجعلني من التوابين واجعلني من المتطهرين.

The man cannot do Sajdah upon a heap of wheat and barley, nor upon a variety from what he eats, nor can he do Sajdah upon the bread; The man should not do Wudu until he Names (Allahazwj) saying before he touches the water, ‘In the Name of Allahazwj, and with Allahazwj. O Allahazwj! Make me to be from the penitent one and Make me to be from the cleansing ones’.

فإذا فرغ من طهوره قال: أشهد أن لاإله إلا الله وحده لا شريك له، وأشهدأن محمدا - (صلى الله عليه وآله) - عبده ورسوله فعندها يستحق المغفرة من أتى الصلاة عارفا بحقها غفر له

When he is free from his cleansing, he should say, ‘I testify that there is no god except Allahazwj Alone, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww’, then during it, he would be deserving of the Forgiveness; one who performs the Salat knowing its rights, (his sins) would be Forgiven for him.

لا يصلي الرجل نافلة في وقت فريضة إلا من عذر، ولكن يقضي بعد ذلك إذا أمكنه القضاء، قال الله تبارك وتعالى: (الذين هم على صلوتهم دائمون) يعني الذين يقضون ما فاتهم من الليل بالنهار، وما فاتهم من النهار بالليل. لا تقضى النافلة في وقت فريضة ابدء بالفريضة ابدء بالفريضة ثم صل ما بدالك.

The man cannot pray an optional Salat in a timing of an Obligatory one except from a reason, but he can pay back after that when the paying back is enabled for him. Allahazwj Blessed and Exalted Says: Those who are constant upon their Salat [70:23] – meaning those who are paying back (the Salats) what were lost to them from the night by the day, and what was lost to them from the day, at night. Do not pay back the optional (Salat) during a time of an Obligatory (Salat). Begin with the Obligatory, then pray after that whatever comes to you.

الصلاة في الحرمين تعدل ألف صلاة ونفقة درهم في الحج تعدل ألف درهم ليخشع الرجل في صلاته فإنه من خشع قلبه لله عزوجل خشعت جوارحه فلا يعبث بشئ.

The Salat in the two Sanctuaries (Harrums) equates to a thousand Salat, and spending a Dirham in the Hajj equates to a thousand Dirhams; let the man be humble in his Salat, for the humbleness of his limbs is from the humbleness of his heart, so he should not twiddle with anything.

القنوت في صلاة الجمعة قبل الركوع الثانية، ويقرء في الاولى الحمد و الجمعة، وفي الثانية الحمد والمنافقين اجلسوا في الركعتين حتى تسكن جوارحكم، ثم قوموا فإن ذلك من فعلنا

The Qunoot in the Friday Salat is before the second Ruku, and he should recite in the first (Cycle) (Surah) Al-Hamd and (Surah) Al-Jummah, and in the second (Cycle) (Surah) Al-Hamd and (Surah) Al-Munafiqeen. Be seated in the two Cycles until your limbs settle, then stand, for that is from ourasws deeds.

إذا قام أحد كم في الصلاة فليرجع يده حذاء صدره وإذا كان أحد كم بين يدي الله جل جلاله فليتحرى بصدره وليقم صلبه ولا ينحني. إذا فرغ أحدكم من الصلاة فليرفع يديه إلى السماء ولينصب في الدعاء.

When one of you stand in the Salat then he should return his hands parallel to his chest, and when one of you was in front of Allahazwj then let him investigate his own chest, and let him straighten his back and not slouch. When one of you is free from the Salat, the let him raise his hands towards the sky and let him set up regarding the supplication.

فقال عبد الله بن سبا: يا أمير المؤمنين أليس الله في كل مكان ؟ قال: بلى. قال: فلم يرفع العبد يديه إلى السماء ؟ قال: أما تقرء: (وفي السماء رزقكم وما توعدون) فمن أين يطلب الرزق إلا من موضعه ؟ وموضع الرزق وما وعد الله عزوجل السماء.

So, Abdullah Bin Saba said, ‘O Amir Al-Momineenasws! Isn’t Allahazwj in every place?’ Heasws said: ‘Yes’. He said, ‘Then why should the servant raise his hand towards the sky?’ Heasws said: ‘Have you not read: And in the sky is your sustenance and what you are Promised (with) [51:22], so where can one seek the sustenance except from its place? And the place of the sustenance and what Allahazwj Mighty and Majestic Promised is the sky.

لا ينفتل العبد من صلاته حتى يسأل الله الجنة، ويستجير به من النار، ويسأله أن يزوجه من الحور العين إذا قام أحد كم إلى الصلاة فليصل صلاة مودع لا يقطع الصلاة التبسم ويقطعها القهقهة.

The servant should not turn around (finish) from his Salat until he asks Allahazwj for the Paradise, and seeks being saved from the Fire by it, and asks Himazwj to get him to be married to the Maiden Hourie. When one of you stands to the Salat, then let him pray a committed Salat, not interrupting the Salat by the smiling and terminating it by the laughter.

إذا خالط النوم القلب وجب الوضوء. إذا غلبتك عينك وأنت في الصلاة فاقطع الصلاة ونم، فإنك لا تدري تدعو لك أو على نفسك.

When the sleep enters the heart, the Wudu is Obligated; when your eyes are overcome while you are in the Salat, then terminate the Salat and sleep, for you do not know whether you are supplicating for you or against yourself.

من أحبنا بقلبه وأعاننا بلسانه وقاتل معنا أعداءنا بيده فهو معنا في الجنة في درجتنا، ومن أحبنا بقلبه وأعاننا بلسانه ولم يقاتل معنا أعداءنا فهو أسفل من ذلك بدرجة، ومن أحبنا بقلبه ولم يعنا بلسانه ولا بيده فهو في الجنة،

One who loves usasws with his heart and assists usasws with his tongue and fights against ourasws enemies with usasws by his hands, then he would be with usasws in the Paradise in ourasws ranks; and one who loves us with his heart and assists usasws with his tongue and does not fight with usasws against ourasws enemies, he would be lower than that by a rank; and one who loves usasws with his heart and does not assist usasws with his tongues, nor by his hands, he would be in the Paradise.

ومن أبغضنا بقلبه وأعان علينا بلسانه ويده فهو مع عدو نا في النار، ومن أبغضنا بقلبه ولم يعن علينا بلسانه ولا بيده فهو في النار، ومن أبغضنا بقلبه وأعان علينا بلسانه فهو في النار إن أهل الجنة لينظرون إلى منازل شيعتنا كما ينظر الانسان إلى الكواكب في السماء

And one who hates usasws with his heart and assists against usasws with his tongue and his hands, he would be with ourasws enemies in the Fire; and one who hates usasws and does not assist against usasws with his tongue nor with his hands, he would be in the Fire; and one who hates usasws with his heart, and assist against us with his tongues, he would be in the Fire. The people of the Paradise will be looking at the houses of ourasws Shias just as the human beings tend to look at the stars in the sky.

إذا قرأتم من المسبحات الاخيرة فقولوا: (سبحان الله الا على) وإذا قرأتم: (إن الله وملائكته يصلون على النبي) فصلوا عليه في الصلاة كنتم أو في غيرها.

When you recite from the ‘Al-Musbahaat) (Surahs Al-Isra, Al-Hadeed, Al-Hashr, Al-Saff, Al-Jummah, Al-Taghabun, Al-A’ala), then say: ‘Glorious is Allahazwj the Exalted’; and when you recite Surely, Allah and His Angels are Sending Salawat upon the Prophet. [33:56], then send Salawat upon himsaww whether you are in the Salat or in something else.

ليس في البدن شئ أقل شكرا من العين فلا تعطوها سؤلها فتشغلكم عن ذكر الله عزوجل. وإذا قرأتم (والتين) فقولوا في آخرها: ونحن على ذلك من الشاهدين وإذا قرأتم قوله: (آمنا بالله) فقولوا: (آمنا بالله) حتى تبلغوا إلى قوله: (مسلمون)

There isn’t anything in the body of less gratefulness than the eyes, so do not follow the evil of it for it would pre-occupy you from the Zikr of Allahazwj Mighty and Majestic; and when you recite : (I Swear) by the fig [95:1] (Surah Al-Teen), then say at the end of it, ‘And we are upon that from the testifiers’. And when you recite Hisazwj Words: We believe in Allah [2:136], then say, We believe in Allah [2:136] – up to Hisazwj Words: submitting [2:136].

إذا قال العبد في التشهد في الاخيرتين وهو جالس: (أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، وأن الساعة آتية لاريب فيها وأن الله يبعث من في القبور) ثم أحدث حدثا فقدتمت صلاته.

When the servant says in the Tashahhud in the last two (cycles) while seated, ‘I testify that there is no god except Allahazwj Alone, there being no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and the Hour will come there is no doubt in it, and that Allahazwj will Resurrect the ones in the graves’, than the event (of death) occurs, he would have completed his Salat.

ما عبد الله بشئ أفضل من المشي إلى بيته اطلبوا الخير في أخفاف الابل وأعناقها صادرة وواردة إنما سمي السقاية لان رسول الله (صلى الله عليه وآله) أمر بزبيب اتي به من الطائف أن ينبذ ويطرح في حوض زمزم لان ماءهامر فأراد أن يكسر مرارته فلا تشربوه إذا عتق إذا تعرى الرجل نظر إليه الشيطان فطمع فيه فاستتروا.

Allahazwj has not been Worshipped with anything superior than the walking to Hisazwj House (Kabah) seeking the good among the hooves of the camels and their necks, coming and going; but rather the usher has been named as such because Rasool-Allahazwj ordered with the raising which came to himasws from Al Taif that these be soaked in the fountain of Zamzam because its water it bitter and hesaww wanted to break its bitterness, therefore do not drink it when it is mature; when the man is naked, the Satanla looks at him and covets regarding him, therefore cover yourselves.

ليس للرجل أن يكشف ثيابه عن فخذه ويجلس بين قوم. من أكل شيئا من المؤذيات بريحها فلا يقربن المسجد. ليرفع الرجل الساجد مؤخره في الفريضة إذا سجد. إذا أراد أحدكم الغسل فليبدء بذراعيه فليغسلهما

It isn’t for the man that he uncovers his clothes from his thighs and sits between people; and one who eats anything from the hurtful ones of their smell, he should not go near the Masjid; let the man in Sajdah in an Obligatory (Salat) delay in raising (his head) when he does Sajdah. When one of you wants the washing, then let him begin with his forearms and wash these two.

إذا صليت فأسمع نفسك القراءة والتكبير والتسبيح إذا انفتلت من الصلاة فانفتل عن يمينك تزود من الدنيا فإن خير ما تزودت منها التقوى فقدت من بني إسرائيل امتان: واحدة في المبحر، واخرى في البر، فلا تأكلوا إلا ما عرفتم.

When you pray Salat (alone), then make yourself hear the recitation, and the Takbeer, and the Tasbeeh (Glorifications); when you turn from the Salat, then turn on your right; take provision from the world for the best of what you can provide (for yourself) from it is the piety; two communities from the Children of Israel were lost (morphed), one in the sea and the other in the land, therefore do not eat except what you recognise.

من كتم وجعا أصابه ثلاثه أيام من الناس وشكا إلى الله كان حقا على الله أن يعافيه منه أبعد ما كان العبد من الله إذا كان همه بطنه وفرجه. لا يخرج الرجل في سفر يخاف فيه على دينه وصلاته

One who conceals the pain he has been hit by, for three days from the people and complains to Allahazwj would have a right upon Allahazwj that Heazwj Cures him from it; the remotest of what the servant would be from Allahazwj is when he is (only) concerned of his belly and his private parts; the man should not go out in a journey wherein he would fear upon his Religion and his Salat.

اعطي السمع أربعة: النبي (صلى الله عليه وآله)، والجنة، والنار، وحور العين، فإذا فرغ العبد من صلاته فليصل على النبي (صلى الله عليه وآله) ويسأل الله الجنة، ويستجير بالله من النار، ويسأله أن يزوجه من الحور العين،

Four (matters) are Given the Hearing – the Prophetsaww, and the Paradise, and the Fire, and the Maiden Houries. So, when the servant is free from his Salat, then let him send Salawat upon the Prophetsaww, and ask Allahazwj for the Paradise, and seek Protection with Allahazwj from the Fire, and ask Himazwj to get him to be married to the Maiden Hourie.

فإنه من صلى على النبي (صلى الله عليه وآله) رفعت دعوته، ومن سأل الجنة قالت الجنة: يا رب أعط عبدك ما سأل. ومن استجار من النار قالت النار: يا رب أجر عبدك مما استجارك، ومن سأل الحور العين قلن الحور: يا رب أعط عبدك ما سأل

It is so that the one who sends Salawat upon the Prophetsaww, his supplication is raised, and the one who asks for the Paradise, the Paradise said, ‘O Lordazwj! Give Yourazwj servant what he asks for’, and the one who seeks Protection from the Fire, the Fire says, ‘O Lordazwj! Protect Yourazwj servant from what he is seeking Yourazwj Protection, and one who asks for the Maiden Houries, the Houries say, ‘O Lordazwj! Give Yourazwj servant what he asks for’.

الغناء نوح إبليس على الجنة إذا أراد أحدكم النوم فليضع يده اليمنى تحت خده الايمن وليقل: (بسم الله، وضعت جنبي لله على ملة إبراهيم ودين محمد (صلى الله عليه وآله) و ولاية من افترض الله طاعته، ما شاء الله كان وما لم يشألم يكن) فمن قال ذلك عند منامه حفظ من اللص والمغير والهدم واستغفرت له الملائكة.

The singing is a lamentation of Ibleesla upon the Paradise; when one of you wants to sleep, then let him place his right hand under his right cheek, and let him say, ‘In the Name of Allahazwj! I place my side for Allahazwj upon the Religion of Ibrahimas and Religion of Muhammadsaww and Wilayah of the one the obedience to whom Allahazwj has Obligated. Whatever Allahazwj Desires happens, and what Heazwj does not Desire, does not happen’. The one who says that at his sleep would be protected from the thief, and the invader, and the demolition, and the Angels would seek Forgiveness for him.

من قرأ قل هو الله أحد حين يأخذ مضجعه وكل الله عز وجل به خمسين ألف ملك يحرسونه ليلته إذا أراد أحدكم النوم فلا يضعن جنبه على الارض حتى يقول: (اعيذ نفسي و ديني وأهلي ومالي وخواتيم عملي وما رزقني ربي وخولني بعزة الله وعظمة الله و جبروت الله وسلطان الله ورحمة الله ورأفة الله وغفران الله وقوة الله وقدرة الله وجلال الله

One who recites Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) when he takes to his bed, Allahazwj Mighty and Majestic would Allocate fifty thousand Angels with him fortifying him for his night; when one of you wants to sleep, he should not place his side upon the ground until he says, ‘I seek Refuge for myself, and my Religion, and my family, and my wealth, and the completion of my work, and what my Lordazwj has Graced me and Granted me, with the Strength of Allahazwj, and Magnificence of Allahazwj, and Grandeur of Allahazwj, and Authority of Allahazwj, and Mercy of Allahazwj, and Clemency of Allahazwj, and Forgiveness of Allahazwj, and Strength of Allahazwj, and Power of Allahazwj, and Majesty of Allahazwj,

وبصنع الله وأركان الله، وبجمع الله وبرسول الله (صلى الله عليه وآله)، وبقدرة الله على ما يشاء من شر السامة و الهامة، ومن شر الجن والانس، ومن شر ما يدب في الارض وما يخرج منها، وما ينزل من السماء وما يعرج فيها، ومن شركل دابة ربي آخذ بناصيتها إن ربي على صراط مستقيم، وهو على كل شئ قدير، ولا حول ولا قوة إلا بالله العلي العظيم)

And by the Making of Allahazwj, and by the Pillars of Allahazwj, and by the Gathering of Allahazwj and by Rasool-Allahsaww, and by the Power of Allahazwj upon whatever Heazwj so Desires, from the poisons and the vermin, and from evil of the Jin and the humans, and from evil of what walks in the earth and what comes out from it, and what descends from the sky and what ascends into it, and from the evil of every insect, my Lordazwj will Seize it by its forelock. My Lordazwj is upon the Straight Path, and Heazwj is Able upon all things, and there is neither Mighty nor Strength except with Allahazwj the Exalted the Magnificent’.

فإن رسول الله (صلى الله عليه وآله) كان يعوذ بها الحسن والحسين (عليهما السلام)، وبذلك أمرنا رسول الله (صلى الله عليه وآله).

Rasool-Allahsaww used to seek Refuge by it for Al-Hassanasws and Al-Husaynasws, and with that Rasool-Allahsaww instructed usasws.

ونحن الخزان لدين الله، ونحن مصابيح العلم، إذا مضى منا علم بدا علم، لا يضل من اتبعنا، ولا يهتدي من أنكرنا، ولا ينجو من أعان علينا عدونا، ولا يعان من أسلمنا، فلا تتخلفوا عنا لطمع دنيا وحطام زائل عنكم وأنتم تزولون عنه،

And weasws are the treasurers of the Religion of Allahazwj, and weasws are the lanterns of the knowledge. Whenever a knowledge expires from usasws a knowledge begins. The one who follows usasws will not stray, nor will he be guided the one who denies usasws, nor will he attain salvation the one who assists ourasws enemies against usasws, and the one who is at peace with usasws will not tire. Therefore, do not stay behind from usasws out of greed of the world and the debris (of the world) will decline from you and you will be declining from it.

فإن من آثر الدنيا على الآخرة وأختارها علينا عظمت حسرته غدا، وذلك قول الله عزوجل (أن تقول نفس يا حسرتي على ما فرطت في جنب الله وإن كنت لمن الساخرين)

The one who prefers the world over the Hereafter and chooses it over usasws, his regret would be huge tomorrow, and that is the Word of Allahazwj Mighty and Majestic: Lest a soul should be saying, ‘O regret, upon what I wasted regarding the Side of Allah, and I was from the mocking ones!’ [39:56].

اغسلوا صبيانكم من الغمر، فإن الشياطين تشم الغمر فيفزع الصبي في رقاده، ويتأذى به الكابتان لكم أول نظرة إلى المرأة فلا تتبعوها بنظرة اخرى، واحذروا الفتنة مدمن الخمر يلقى الله عزوجل حين يلقاه كعابد وثن

Wash your children from the food crumbs, for the Satanla smells the food crumbs and would panic the child in its sleep, and the two recording Angels are harmed by it; For you all is the first look at the woman, but do not follow it by another look; and be cautioned of the strife of the one habitual of wine, he will meet Allahazwj when he does meet Himazwj like an idol worshipper’.

فقال حجربن عدي: يا أمير المؤمنين ما المدمن ؟ قال: الذي إذا وجدها شربها. من شرب المسكر لم تقبل صلاته أربعين يوما وليلة. من قال لسلم قولا يريد به انتقاص مروته حبسه الله عزوجل في طينة خبال حتى يأتي مما قال بمخرج

Hujr Bin Aday said, ‘O Amir Al-Momineenasws! What is the habitual one?’ Heasws said: ‘The one who, when he finds it, drinks it. The one who drinks the intoxicant, his Salat will not be Accepted for forty days and nights. One who says words intending the destruction of the personality of a Muslim, Allahazwj Mighty and Majestic will Withhold him in the clay of dirty blood until he comes with a way out from what he said.

لا ينام الرجل مع الرجل (ولا المرأة مع المرأة في ثوب واحد) فمن فعل ذلك وجب عليه الادب وهو التعزير كلوا الدباء فإنه يزيد في الدماغ وكان رسول الله (صلى الله عليه وآله) يعجبه الدباء كلوا الاترج قبل الطعام وبعده فإن آل محمد صلوات الله عليهم أجمعين يفعلون ذلك الكمثرى يجلوا لقلب ويسكن أوجاع الجوف.

The man should not sleep with the man, nor the woman with the woman, in one cloth (sheet). The one who does that, the disciplining would be Obligated upon him, and it is the discretionary punishment. Eat the pumpkin for it increases in the brain, and Rasool-Allahsaww was fascinated by the pumpkin; eat the citron before the meal and after it, for the Progenyasws of Muhammadsaww in their entirety are doing that; the pear is a polish for the heart and settles the interior pains.

إذا قام الرجل إلى الصلاة أقبل إبليس ينظر إليه حسدا لما يرى من رحمة الله التي تغشاه شر الأمور محدثاتها، وخير الامور ماكان لله عزوجل رضى من عبد الدنيا و آثرها على الآخرة استوخم العاقبة اتخذوا الماء طيبا. من رضي من الله عزوجل بما قسم له استراح بدنه.

When the man stands to the Salat, Ibleesla comes and looks at him enviously at what hela sees from the Mercy of Allahazwj which overcomes the newly occurring evil matters; and the best matters are what were for Allahazwj Mighty and Majestic; the pleasure of a servant from the world and his preferring it over the Hereafter, renews the Punishment; take to the good water; one who is pleased from Allahazwj Mighty with what Heazwj has Apportioned for him, will rest his body.

خسر من ذهب حياته وعمره فيما يباعده من الله عزوجل لويعلم المصلي ما يغشاه من جلال الله ما سره أن يرفع رأسه من سجوده إياكم وتسويف العمل، بادروا به إذا أمكنكم. وما كان لكم من رزق فسيأتيكم على ضعفكم، وما كان عليكم فلن تقدروا أن تدفعوه بحيلة.

He has lost, the one who spent his lifetime in what distanced him from Allahazwj Mighty and Majestic; if the praying one knew what Overcomes him from the Majesty of Allahazwj, it would not make him happy to raise his head from his Sajdah; beware of putting off the deeds, initiate with it whenever you are able to; and whatever was for you from the sustenance, it will be coming to you upon your weakness, and whatever was against you, you will never be able on repelling it by a trick.

مروا بالمعرف، وانهوا عن المنكر، واصبروا على ما أصابكم. سراج المؤمن معرفة حقنا. أشد العمى من عمي عن فضلنا ونا صبنا العداوة بلا ذنب سبق إليه منا، إلا أنا دعوناه إلى الحق، ودعاه من سوانا إلى الفتنة والدنيا فأتاهم ونصب البراءة منا والعداوة لنا.

Instruct with the good deeds and forbid from the evil, and be patient upon whatever afflicts you; a lamp of the Momin is recognition of ourasws rights; the most severely blind is the one who is blind from ourasws merits and establisher of the enmity towards usasws without a sin having preceded from usasws to him, except that weasws invited him to the Truth, and the ones besides usasws called him to the Fitna (strife) and the world, so he went to them and established hostility and the disavowment from usasws and the enmity towards usasws.

لنا راية الحق من استظل بها كنته، ومن سبق إليها فاز، ومن تخلف عنها هلك، ومن فارقها هوى، ومن تمسك بهانجا. أنا يعسوب المؤمنين، والمال يعسوب الظلمة. والله لا يحبني إلا مؤمن، ولا يبغضني إلا منافق.

For usasws is the flag of Truth, one who shades with it would cover him, and one who precedes to us is successful, and one who stays behind from it is destroyed, and one who separates from it collapses, and one who adheres with it would attain salvation; weasws are the leaders of Momineen and the wealth is the leader of the darkness; by Allahazwj, no one will love usasws except a Momin, nor will anyone hate usasws except a hypocrite.

إذا لقيتم إخوانكم فتصافحوا وأظهروا لهم البشاشة والبشر تتفر قوا وما عليكم من الاوزار قد ذهبت إذا عطس أحدكم فسمتوه قولوا: يرحكم الله، ويقول الله تبارك وتعالى: (وإذا حييتم بتحية فحيوا بأحسن منها أوردوها)

When you meet your brethren then shake their hands and manifest the joviality to them and the smiles, you will separate and there will not be any burdens (of sins) upon you, they would be gone; when one of you sneezes, then Name Himazwj by saying, ‘May Allahazwj have Mercy on you’, and Allahazwj Blessed and Exalted is Saying: And when you are greeted with a greeting, greet with a better (greeting) than it or return it (with the same [4:86].

صافح عدوك وإن كره فإنه مما أمر الله عزوجل به عباده يقول: (ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم وما يلقها إلا الذين صبروا و ما يلقها إلا ذو حظ عظيم)

Shake hands with your enemies and even if he dislikes it, for it is from what Allahazwj Mighty and Majestic has Commanded Hisazwj servants with. Heazwj is Saying: And the good and the evil are not equal. Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35].

ما تكافي عدوك بشئ أشد على من أن تطيع الله فيه، و حسبك أن ترى عدوك يعمل بمعاصي الله عزوجل. الدنيا دول فاطلب حظك منها بأجمل الطلب حتى تأتيك دولتك.

You cannot be fair to your enemies with anything better than if you were to obey Allahazwj regarding it, and it should suffice you to see your enemy acting in disobedience to Allahazwj Mighty and Majestic; the world is country, so seek your share from it with the most beautiful of the seeking until your country comes to you.

المؤمن يقظان مترقب خائف ينتظر إحدى الحسنيين، ويخاف البلاء حذرا من ذنوبه، راجى رحمة الله عزوجل، لا يعري المؤمن من خوفه ورجائه، يخاف مما قدم ولا يسهو عن طلب ما وعده الله، ولا يأمن مما خوفه الله عزوجل

The Momin is vigilant, anticipating, fearful, awaiting one of the two good things, and he fears the affliction being cautious from his sins, desirous to the Mercy of Allahazwj Mighty and Majestic; the Momin will not be deprived from his fear and his hopes, fearing from what he has sent ahead and does not forget from seeking what Allahazwj has Promised him, nor does he feel secure from what Allahazwj Mighty and Majestic has Scared him of.

أنتم عمار الارض الذين استخلفكم الله عزوجل فيها لينظر كيف تعملون، فراقبوه فيما يرى منكم. عليكم بالمحجة العظمى فاسلكوها، لا يستبدل بكم غير كم من كمل عقله حسن عمله ونظره لدينه سابقوا إلى مغفرة من ربكم وجنة عرضها السماوات والارض اعدت للمتقين، فإنكم لن تنالوها إلا بالتقوى

You (Shias) are the faithful of the earth, those Allahazwj Mighty and Majestic has Made you caliphs therein in order to Look how you would be acting, so watch out regarding what Heazwj Sees from you all; upon you all is to be with the great goal, so aim for it; Do not (let) others replace you from the perfection of his intellect, goodness of his deed, and his view of his religion; precede to a Forgiveness from your Lordazwj and a Garden the width of which is the skies and the earth prepared for the pious, for you will never attain it except by piety.

من صدى بالا ثم أعشى عن ذكر الله عزوجل من ترك الاخذ عن أمر الله بطاعته قيض الله له شيطانا فهو له قرين ما بال من خالفكم أشد بصيرة في ضلالتهم وأبذل لما في أيديهم منكم ؟ ما ذاك إلا أنكم ركنتم إلى الدنيا فرضيتم بالضيم، و شححتم على الحطام، وفرطتم فيما فيه عز كم وسعادتكم وقوتكم على من بغي عليكم،

One who turns with the sin would be blurred from the Zikr of Allahazwj Mighty and Majestic; one who neglects the taking from the Commands of Allahazwj by obeying Himazwj, Allahazwj would Allocate a Satanla to him and hela would be a pair for him; and what is the matter the ones who oppose you are fiercer in their straying and more spending of what is in their hands than you all? That is not except you are inclined to the world and you are pleased with the injustices, and your greed upon the rubble, and your failure in what is your honour and your fortunes, and your strength upon the ones who rebel against you.

لا من ربكم تستحيون فيما أمركم به، ولا لانفسكم تنظرون، وأنتم في كل يوم تضامون، ولا تنتبهون من رقدتكم، ولا ينقضي فتوركم، أما ترون إلى بلادكم و (إلى خ ل) دينكم كل يوم يبلى وأنتم في غفلة الدنيا ؟ يقول الله عزوجل: (ولا تر كنوا إلى الذين ظلموا فتمسكم النار ومالكم من دون الله أولياء ثم لا تنصرون)

Neither are you embarrassed from your Lordazwj regarding what Heazwj has Commanded you with, nor are you looking at yourselves, and you are blending, and are not paying attention to ones who are putting you to sleep, nor is your chill going to pass. Are you not looking at your cities and your Religion wearing off every day while you are in heedlessness of the world? Allahazwj Mighty and Majestic is Saying: And you should not incline towards those who are unjust, so the Fire would touch you, and there would not a Guardian for you all from besides Allah, then you will not be helped [11:113].

سموا أولادكم، فإن لم تدروا أذكر هم أم انثى فسموهم بالا سماء التي تكون للذكر والا نثى، فإن أسقاطكم إذا لقو كم في القيامة ولم تسموهم يقول السقط لا بيه: الا سميتني وقد سمى رسول الله (صلى الله عليه وآله) محسنا قبل أن يولد.

Name your children, so if you do not know whether they would be males or females, then name them with the names which happen to be for the male and the female. If it is miscarried, when it meets you during the Day of Qiyamah and you did not name it, the miscarried one will say to its father, ‘Why did you not name me and Rasool-Allahsaww had named Mohsinasws before hisasws coming to (the world)?’

إياكم وشرب الماء من قيام على أرجلكم فإنه يورث الداء الذي لا دواء له، أو يعافي الله عزوجل إذا ركبتم الدواب فذكروا الله عزوجل وقولوا: (سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون) إذ اخرج أحدكم في سفر فليقل: (اللهم أنت الصاحب في السفر، والحامل على الظهر، والخليفة في الاهل والمال والولد)

Beware of drinking the water while standing upon your legs for it inherits the illness which there is no cure for it, or (unless) Allahazwj Mighty and Majestic Makes him well; when you ride the animal, then mention Allahazwj Mighty and Majestic and say: ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14]; when one of you goes out in a journey, then let him say: ‘O Allahazwj! Youazwj are the Companion during the journey, and the Carrier upon the back, and Caliph regarding the family, and the wealth, and the children.

وإذا نزلتم منزلا فقولوا: (اللهم أنزلنا منزلا مباركا وأنت خير المنزلين) إذا اشتريتم ما تحتاجون إليه من السوق فقولوا حين تدخلون الاسواق: (أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، اللهم إني أعوذ بك من صفقة خاسرة، ويمين فاجرة، وأعوذ بك من بوار الايم)

And when you descend at an encampment, then say: ‘Lord! Disembark me in a Blessed landing, and you are the best of the Landers’ [23:29]; when you (want to) buy from the market what you are needy to, then say when you are entering the markets, ‘I testify that there is no god except Allahazwj Alone, there being no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. O Allahazwj! I seek Refuge with Youazwj from the losing deal, and an immoral oath, and I seek Refuge with Youazwj from the painful ruination.

المنتظر وقت الصلاة بعد الصلاة من زوار الله عز وجل، وحق على الله تعالى أن يكرم زائره وأن يعطيه ما سأل. الحاج والمعتمر وفد الله وحق على الله تعالى أن يكرم وفده ويحبوه بالمغفرة

The one who awaits for the time of the Salat after the Salat is from the visitors of Allahazwj Mighty and Majestic, and has a right upon Allahazwj the Exalted that Heazwj Honours Hisazwj visitors and that Heazwj Gives him what he asks for; The Pilgrim of Hajj and the Umrah is a delegate of Allahazwj and has a right upon Allahazwj the Exalted that Heazwj Honours Hisazwj Delegate and Gifts him with the Forgiveness.

من سقى صبيا مسكرا وهو لا يعقل حبسه الله تعالى في طينة الخبال حتى يأتي مما صنع بمخرج. الصدقة جنة عظيمة من النار للمؤمن، ووقاية للكافر (من أن يتلف). من أتلف ماله يعجل له الخلف ودفع عنه البلايا وماله في الآخرة من نصيب.

One who quenches wine to a child and he does not understand, Allahazwj the Exalted will Withhold him in the clay of filthy blood until he comes with a way out from what he has done; the charity is a mighty shield from the Fire for the Momin, and a protection for the Kafir from being destroyed; one who damages his wealth, the replacement is Made to be for him and the afflictions are repelled from him and there will be no share for him in the Hereafter.

باللسان كب أهل النار في النار، وباللسان اعطي أهل النور النور، فاحفظوا ألسنتكم واشغلوها بذكر الله عزوجل. أخبث الاعمال ما ورث الضلال، وخير ما اكتسب أعمال البر. إياكم وعمل الصور فتسألوا عنها يوم القيامة.

Because of the tongue, the people of the Fire would be flung into the fire, and because of the tongue the people of the Light would be given their Light, therefore preserve your tongues and pre-occupy it with the Mention of Allahazwj Mighty and Majestic; the wickedest of the deeds is what inherits the straying, and the best (deeds) are what earns the righteous deeds; beware of making the images, for you will be Questioned about these on the Day of Qiyamah.

إذا اخذت منك قذاة فقل: أماط الله عنك ما تكره. إذا قال لك أخوك وقد خرجت من الحمام: (طاب حمامك وحميمك) فقل: (أنعم الله بالك). إذا قال لك أخوك: (حياك الله بالسلام) فقل أنت (فحياك الله بالسلام، وأحلك دار المقام)

When a speck is taken from you, then say, ‘Allahazwj has Withdrawn from you what you disliked’; when your brother says to you and you have just come out from the bath, ‘Good bathing to you and your friend’, then say, ‘May Allahazwj Favour your mind’; when your brother said to you, ‘May Allahazwj Make you live with the peace’, then you say, ‘May Allahazwj Make you live with the peace, and Legalise the house of staying (Paradise) for you.

لاتبل على المحجة، ولا تتغوط عليها السؤال بعد المدح، فامدحوا الله ثم سلوا الحوائج، أثنوا على الله عزوجل وامدحوه قبل طلب الحوائج، يا صاحب الدعاء لا تسأل ما لا يكون ولا يحل. إذا هنأتم الرجل عن مولود ذكر فقولوا: (بارك الله لك في هبته، وبلغه أشده، ورزقك بره)

Do not urinate upon the public road nor defecate upon it; the begging is after the praising, therefore praise Allahazwj then ask for the needs, extol upon Allahazwj Mighty and Majestic and praise Himazwj before seeking the needs. O people of the supplication, do not ask what cannot happen nor what is not Permissible; when you want to congratulate the man about the birth of a male, then say, ‘May Allahazwj Bless you regarding Hisazwj Gift and Make him reach his strength and Grace you Hisazwj Goodness’.

إذا قدم أخوك من مكة فقبل بين عينيه وفاه الذي قبل به الحجر الاسود الذي قبله رسول الله (صلى الله عليه وآله)، والعين التي نظربها إلى بيت الله عزوجل، وقبل موضع سجوده ووجهه، وإذا هنأتموه فقولوا: (قبل الله نسكك، ورحم سعيك، وأخلف عليك نفقتك، ولا جعله آخر عهدك ببيته الحرام)

When your brother returns from Makkah (Hajj/Umrah), then kiss him between his eyes, and his mouth with which he kissed the Black Stone which Rasool-Allahsaww kissed, and the eyes by which he looked at the House of Allahazwj Mighty and Majestic, and kiss the places of his Sajdah, and his face, and when you congratulate him, then say, ‘May Allahazwj Accept your rituals, and Appreciate your striving, and Replace your expenses unto you, and not Make it to be the last of your visit to Hisazwj Sacred House.

احذروا السفلة فإن السفلة من لا يخاف الله عزوجل فيهم قتلة الا نبياء، وفيهم أعداؤنا. إن الله تبارك وتعالى اطلع إلى الارض فاختارنا واختار لنا شعية ينصروننا و يفرحون لفرحنا ويحزنون لحزننا ويبذلون أموالهم وأنفسهم فينا، اولئك منا وإلينا

Be cautious of the lowly people, for the riffraff is one who does not fear Allahazwj Mighty and Majestic, among them are killers of the Prophetsas, and among them are ourasws enemies; Allahazwj Blessed and Exalted Looked (considered) at the earth and Heazwj Chose usasws and Chose the Shias to help usasws and to be joyful at our happiness and grieve at ourasws grief, and to spend their wealth and their lives regarding usasws, they are from usasws and to usasws.

ما من الشيعة عبد يقارف أمرا نهينا عنه فيموت حتى يبتلي ببلية تمحص بها ذنوبه إما في ماله، وإما في ولده، وإما في نفسه حتى يلقى الله عز وجل وماله ذنب، و إنه ليبقى عليه الشئ من ذنوبه فيشدد به عليه عند موته

There is none from the Shias any servant who commits a matter weasws have forbidden from, and he dies, until he is afflicted with an affliction to delete his sins by it, either regarding his wealth, or regarding his children, or regarding himself until he meets Allahazwj Mighty and Majestic and there will be no sin for him, and if something from his sins remains upon him, then there will be difficulties upon him during his death.

الميت من شيعتنا صديق شهيد، صدق بأمرنا، وأحب فينا، وأبغض فينا يريد بذلك الله عزوجل، مؤمن بالله وبرسوله، قال الله عزوجل: (والذين آمنوا بالله ورسله اولئك هم الصديقون والشهداء عند ربهم لهم أجرهم ونورهم)

The dead from ourasws Shias is a truthful, a martyr. He ratifies ourasws matter and he is most loving regarding usasws and most hating regarding usasws, intending Allahazwj Mighty and Majestic with that, a believer in Allahazwj and Hisazwj Rasoolsaww. Allahazwj Mighty and Majestic Says: And those who believe in Allah and His Rasool, they are the truthful and the martyrs in the Presence of their Lord. For them would be their Recompense and their Light. [57:19].

افترقت بنو إسرائيل على اثنتين وسبعين فرقة، وستفترق هذه الامة على ثلاث وسبعين فرقة، واحدة في الجنة. من أذاع سرنا أذاقه الله بأس الحديد اختتنوا أولادكم يوم السابع، لا يمنعكم حر ولا برد فإنه طهور للجسد، وإن الارض لتضج إلى الله تعالى من بول الاغلف

The Children of Israel separated into seventy-two sects, and this community will be separating into seventy-three sects, one would be in the Paradise; one who broadcasts ourasws secrets, Allahazwj will Make him taste the evil of the iron; circumcise your children on the seventh day, neither the heat nor the cold should prevent you for it is a cleansing for the body, and that the ground clamours to Allahazwj the Exalted from the urine of the uncircumcised one.

السكر أربع سكرات: سكر الشراب، وسكر المال، وسكر النوم، و سكر الملك. إذا أراد أحدكم النوم فليضع يده اليمنى تحت خده الايمن فإنه لا يدري أينتبه من رقدته أم لا احب للمؤمن أن يطلي في كل خمسة عشر يوما من النورة. أقلوا من أكل الحيتان فإنها تذيب البدن وتكثر البلغم وتغلظ النفس حسوا للبن شفاء من كل داء إلا الموت.

The intoxications are four – the intoxication of the drink, and intoxication of the wealth, and intoxication of the sleep, and intoxication of the kingdom; when one of you wants to sleep then let him place his right hand beneath his right check, for he does not know if he will take up from his lying down or not; it is beloved for the Momin that he waxes every fifteen days from the waxing (removal of unwanted hair); reduce from eating the fishes for it melts the body and increases the phlegm and hardens the soul; drinking the milk is a healing from every illness except the death.

كلوا الرمان بشحمه فإنه دباغ للمعدة، وفي كل حبة من الرما إذا استقرت في المعدة حياة للقلب وإنارة للنفس، وتمرض وسواس الشيطان أربعين ليلة نعم الادام الخل يكسر المرة ويحيي القلب. كلوا الهندباء فما من صباح إلا وعليه قطرة من قطر الجنة. اشربوا ماء السماء فإنه يطهر البدن ويدفع الاسقام، قال الله تبارك وتعالى: (وينزل عليكم من السماء ماء ليطهر كم به ويذهب عنكم رجز الشيطان وليربط على قلوبكم ويثبت به الاقدام)

Eat the pomegranate with its lining for it is a tanning for the stomach, and in every seed from the pomegranate when it settles in the stomach, there is life for the heart and a radiance for the soul and turns away the whisperings of the Satanla for forty nights; best of the sauces is the vinegar, it breaks the bile and revives the heart; eat the endive (chicory), for there is no morning except and upon it is a drop from the drops of the Paradise; drink water of the sky (rain) for it cleanses the body and repels the illnesses. Allahazwj Blessed and Exalted Said: and He Sent upon you water from the sky to Purify you by it, and Remove uncleanness of the satan from you, and to Bind your hearts and Affirm the feet by it [8:11].

مامن داء إلا وفي الحبة السوداء منه شفاء إلا السام. لحوم البقرداء، وألبانها دواء، وأسمانها شفاء. ما تأكل الحامل من شئ ولا تتداوى به أفضل من الرطب، قال الله عزوجل لمريم (عليها السلام): (وهزي إليك بجذع النخلة تساقط عليك رطبا جنيا فكلي وأشربي وقري عينا) حنكوا أولادكم بالتمر فهكذا فعل رسول الله (صلى الله عليه وآله) بالحسن والحسين

There is none from an illness and there is a healing for it in the black grapes, except for the poison; Meat of the cow there is a sickness and its milk is a healing, and its fat is a healing; the pregnant woman will not eat from anything nor cure with anything better than the date. Allahazwj Mighty and Majestic Said to Maryamas: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25] So eat and drink and refresh the eyes. [19:26]; make taste your children with the dates, for this is what Rasool-Allahazwj did with Al Hassanasws and Al Husaynasws.

إذا أراد أحدكم أن يأتي زوجته فلا يعجلها فإن للنساء حوائج. إذا رأى أحدكم امرأة تعجبه فليأت أهله فإن عند أهله مثل ما رأى، ولا يجعلن للشيطان إلى قلبه سبيلا، وليصرف بصره عنها، فإن لم تكن له زوجة فليصل ركعتين ويحمد الله كثيرا، ويصلى على النبي وآله، ثم ليسأل الله من فضله فإنه يبيح له برأفته ما يغنيه

When one of you want to go to his wife, he should not make haste, for there are needs of the women; when one of you sees a woman who fascinates him, then let him go to his wife for, with his wife is the like of what he saw, and do not make it a way for the Satanla to his heart, and let him turn his sight away from her, so if there does not happen to be a wife for him, then let him pray two Cycles (of Salat) and praise Allahazwj a lot, and send Salawat upon the Prophetsaww and hissaww familyasws, then let him ask Allahazwj of Hisazwj Grace, so Heazwj would Legalise for him by Hisazwj Kindness what would benefit him.

إذا أتى أحدكم زوجته فليقل الكلام، فإن الكلام عند ذلك يورث الخرس. لا ينظرن أحدكم إلى باطن فرج امرأته لعله يرى ما يكره ويورث العمى. إذا أراد أحدكم مجامعة زوجته فليقل: (اللهم إني استحللت فرجها بأمرك، وقبلتها بأمانتك، فإن قضيت لي منها ولدا فاجعله ذكرا سويا، ولا تجعل للشيطان فيه نصيبا ولا شركا)

When one of you goes to his wife, then let him reduce the speech, for the speech during that inherits the dumbness; no one of you should look into the interior of a private part of his wife, perhaps he would see what he would dislike and inherit the blindness; when one of you copulates with his wife, then let him say, ‘O Allahazwj! You have Legalised her private parts by Yourazwj Command, and I accepted her by Youazwj Entrustment, so it a child is Determined for me from her, then Make him to be a healthy male, and do not Make a share to be for the Satanla nor any participation.

الحقنة من الاربع، قال رسول الله (صلى الله عليه وآله) إن أفضل ما تداويتم به الحقنة، وهي تعظم البطن، وتنقى داء الجوف، وتقوي البدن استسعطوا بالبنفسج وعليكم بالحجامة. إذا أراد أحدكم أن يأتي أهله فليتوق أول الا هلة وأنصاف الشهور، فإن الشيطان يطلب الولد في هذين الوقتين، والشياطين يطلبون الشرك فيهما فيجيؤون و يحبلون.

The enema is from the four, Rasool-Allahsaww said: ‘The best of what you can cure with is the enema, and it enlarges the belly, and purifies the illnesses of the interior, and strengthens the body; stimulate (yourselves) with the violet; and upon you is with the cupping; when one of you want to go to his wife, the let him stay away the first crescent, and middle of the month, for the Satanla seeks the child during these two timings, and the Satansla would be seeking the Shirk during these two, so they would be coming and going.

توقوا الحجامة والنورة يوم الاربعاء، فإن يوم الاربعاء يوم نحس مستمر، وفيه خلقت جهنم. وفي الجمعة ساعة لايحتجم فيها أحد إلا مات.

Stay away from the cupping and the waxing on the day of Wednesday, for the day of Wednesday is a day of continuous inauspiciousness, and during it Hell was Created; and during the Friday there is a time, no one would get cupping during it except he would die’.

وإنما اعتمدنا على ما في الخصال لانه كان أصح سندا ونسخة، وفيه: قال (عليه السلام): إذا أراد أحدكم الخلاء فليقل: (بسم الله اللهم امط عني الاذى وأعذني من الشيطان الرجيم) وليقل إذا جلس: (اللهم كما أطعمتنيه طيبا وسوغتنيه فاكفنيه)

(Majlisi says), ‘And rather we have relied upon what is in (the book) Al-Khisal, because it was of a more correct chain and copy, and in it: ‘Heasws said: ‘When one of you want to defecate, then let him say, ‘In the Name of Allahazwj. O Allahazwj! Turn its harm away from me and Shelter me from the Pelted Satanla’; and let him say when he sits, ‘O Allahazwj! I fed it with good and evil is what it excretes, therefore cover it’.

فإذا نظر بعد فراغه إلى حدثه فليقل (اللهم ارزقني الحلال، وجنبني الحرام) فإن رسول الله (صلى الله عليه وآله) قال: ما من عبد إلا وقد وكل الله به ملكا يلوي عنقه إذا أحدث حتى ينظر إليه، فعند ذلك ينبغي له أن يسأل الله الحلال، فإن الملك يقول: يا ابن آدم هذا ما حرصت عليه، انظر من أين أخذته وإلى ما ذا صار.

So, when he looks at his excrement after he has finished, then let him say, ‘O Allahazwj! Grace me the Permissible and Keep me aside from the Prohibited’, for Rasool-Allahsaww said: ‘There is none from a servant except and Allahazwj has Allocated two Angels with him turning his neck until he does look at it. During that, it is befitting for him that asks Allahazwj for the Permissible, for the Angels is saying: ‘O son of Adamas! This is what you had been greedy upon, look from where you have taken it and to what it has come to be’’.³⁴

* (باب 8) * * (ما تفضل صلوات الله عليه به على الناس بقوله: سلونى قبل أن تفقدوني) * * (وفيه بعض جوامع العلوم ونوادرها) *

CHAPTER 8 – WHAT BENEFIT HEasws CONFERRED UPON THE PEOPLE BY HISasws WORDS: ‘ASK MEasws BEFORE YOU LOSE MEasws’, AND IN IT IS PART OF THE SUMMARY OF THE KNOWLEDGES AND ITS MISCELLANEOUS

1 - يد، لى: الدقاق، والقطان، والسناني جميعا، عن أحمد بن زكريا القطان، عن محمد بن العباس، عن محمد بن أبي السري، عن أحمد بن عبد الله بن يونس، عن سعد بن طريف الكناني، عن الا صبغ بن نباتة قال:

Al Daqaq and Al Qatan and Al Sinany altogether from Ahmad Bin Zakariya Al Qatan, from Muhammad Bin Al Abbas, from Muhammad Bin Abu Al Sary, from Ahmad Bin Abdullah Bin Yunus, from Sa’ad Bin Tareyf Al Kinany, from Al Asbagh Bin Nubata who said,

لما جلس علي (عليه السلام) في الخلافة وبايعه الناس خرج إلى المسجد متعمما بعمامة رسول الله (صلى الله عليه وآله)، لابسا بردة رسول الله، متنعلا نعل رسول الله، متقلدا سيف رسول الله، فصعد المنبر فجلس عليه متمكنا ثم شبك بين أصابعه فوضعها أسفل بطنه ثم قال: يا معاشر الناس سلوني قبل أن تفقدوني، هذا سفط العلم، هذا لعاب رسول الله (صلى الله عليه وآله)، هذا ما زقني رسول الله (صلى الله عليه وآله) زقا زقا،

When Aliasws sat in the Caliphate and the people pledged their allegiance, heasws went out to the Masjid turbaned with the turban of Rasool-Allahsaww, wearing the cloak of Rasool-Allahsaww, slipperred by the slippers of Rasool-Allahsaww, collared by the sword of Rasool-Allahsaww. Heasws ascended the Pulpit and sat upon it stable, then intertwined hisasws fingers and placed them just below hisasws stomach, then said: ‘O community of people! Ask measws before you lose measws! This is aspiration of the knowledge. This is (from the feeding of) the saliva of Rasool-Allahazwj, this is what Rasool-Allahsaww made measws taste with tasting (and) tasting.

سلوني فإن عندي علم الاولين والآخرين، أما والله لوثنيت لي وسادة فجلست عليها لافتيت أهل التوراة بتوراتهم حتى تنطق التوراة فتقول: صدق علي ما كذب، لقد أفتاكم بما أنزل الله في،

Ask me, for with measws there is knowledge of the former ones and the latter ones! But, by Allahazwj! If a platform were to be set up for measws, and Iasws sit upon it, Iasws would issue verdicts for the people of the Torah by their Torah until the Torah (itself) speaks and it says: ‘Aliasws speaks the truth, heasws does not lie. Heasws is issuing verdicts to you all with what Allahazwj has Revealed in me’.

وأفتيت أهل الا نجيل بإ نجيلهم حتى ينطق الا نجيل فيقول: صدق علي ما كذب، لقد أفتاكم بما أنزل الله في،

And Iasws would issue verdicts to the people of the Evangel with their Evangel, until the Evangel (itself) speaks and it says: ‘Aliasws speaks the truth and does not lie. Heasws has issued verdicts to you all with what Allahazwj has Revealed in me’.

وأفتيت أهل القرآن بقرآنهم حتى ينطق القرآن فيقول: صدق علي ما كذب، لقد أفتاكم بما أنزل الله في. وأنتم تتلون القرآن ليلا ونهارا، فهل فيكم أحد يعلم ما نزل فيه ؟ ولولا آية في كتاب الله عزوجل لا خبرتكم بما كان وبما يكون وبما هو كائن إلى يوم القيامة، وهي هذه الآية: يمحو الله ما يشاء ويثبت وعنده ام الكتاب

And Iasws would issue verdicts to the people of the Quran with their Quran until the Quran (itself) speaks and it says: ‘Aliasws speaks the truth and does not lie. Heasws has issued verdicts to you all with what Allahazwj has Revealed in me’. And you all are reciting the Quran night and day, so is there anyone among you who knows what is Revealed in it? And had it not been for a Verse in the Book of Allahazwj Mighty and Majestic, Iasws would have informed you with what has already happened and with what is happening, and with what it going to happen up to the Day of Qiyamah, and it is this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39].

ثم قال: سلوني قبل أن تفقدوني، فوالذي فلق الحبة وبرأ النسمة لو سألتموني عن أية آية في ليل انزلت أوفي نهار انزلت، مكيها ومدنيها، سفريها وحضريها، ناسخها ومنسوخها، ومحكمها ومتشابهها، وتأويلها وتنزيلها لا خبرتكم.

Then heasws said: ‘Ask measws before you lose measws! By the Oneazwj Who Split the seed and Formed the person, if you were to ask measws about any Verse, a Verse which was Revealed during the night, or whether it was Revealed during the day, Makkan or Medinite, during a journey or staying, its Abrogating or its Abrogated, and its Decisive or its Allegorical, and its explanation, and its Revelation (circumstances), Iasws will inform you!’

فقام إليه رجل يقال له ذعلب، وكان ذرب اللسان، بليغا في الخطب، شجاع القلب فقال: لقد ارتقى ابن أبي طالب مرقاة صعبة لاخجلنه اليوم لكم في مسألتي إياه، فقال: يا أمير المؤمنين هل رأيت ربك ؟ فقال: ويلك يا ذعلب لم أكن بالذي أعبد ربالم أره. قال: فكيف رأيته ؟ صفه لنا

A man called Za’lab stood up to himasws, and he was of a sharp tongue, eloquent in the address, brave of heart, and he said, ‘Aliasws Bin Abu Talibasws has raised a difficult ladder. I shall shame himasws today in my questions to himasws’. He said, ‘O Amir Al-Momineenasws! Have youasws seen yourasws Lordazwj?’ Heasws said: ‘Woe be unto you, O Za’lab! Iasws do not happen to be worshipping a Lordazwj Iasws do not see’. He said, ‘So, how do youasws see Himazwj? Describe Himazwj to us’.

قال (عليه السلام): ويلك لم تره العيون بمشاهدة الابصار، ولكن رأنه القلوب بحقائق الايما، ويلك يا ذغلب إن ربي لا يوصف بالبعد ولا بالحركة ولا بالسكون، ولا بقيام قيام انتصاب، ولا بجيئة ولا بذهاب،

Heasws said: ‘Woe be unto youasws! The eyes cannot see Himazwj by the witnesses of the sight, but the hearts see Himazwj by the realities of the Eman. O Za’lab! Myasws Lordazwj can neither be described by the distance, nor by the movement, nor by the stillness, nor by the standing of the straight standing, nor by the coming, nor by the going.

لطيف اللطافة لا يوصف باللطف، عظيم العظمة لا يوصف بالعظم، كبير الكبرياء لا يوصف بالكبر، جليل الجلالة لا يوصف بالغلظ رؤوف الرحمة لا يوصف بالرقة، مؤمن لا بعبادة، مدرك لا بمجسة، قائل لا بلفظ،

(Heazwj is) Subtle, the subtlety cannot be described by the subtleness; Magnificent, the magnificent cannot be described by the magnificence; Great, the Greatness cannot be described by the greatness; Majestic, the Majesty cannot be described by the largeness; Kind of the Mercy (which) cannot be described by the kindness; a Momin not by the worship; Aware, not by the sensory perceptions; a Speaker, not by the words.

هو في الاشياء على غير ممازجة، خارج منها على غير مباينة، فوق كل شئ ولا يقال شئ فوقه، أمام كل شئ ولا يقال له أمام، داخل في الاشياء لا كشئ في شئ داخل، وخارج منها لا كشئ من شئ خارج.

Heazwj is inside the things without being interwoven; outside from it upon without separation; above all things and it cannot be said a thing is above Himazwj; in front of all things, and it cannot be said there is a front for Himazwj; Entered into the things not like a thing entering, and outside from it not like a thing is outside from a thing’.

فخر ذعلب مغشيا عليه فقال: تالله ما سمعت بمثل هذا الجواب، والله لاعدت إلى مثلها.

Za’lab fell down with faintness upon him, and he said, ‘By Allahazwj! I have not heard the like of this answer. By Allahazwj! I will not return to it’s like’ (ask questions with this attitude).

ثم قال (عليه السلام): سلوني قبل أن تفقدوني، فقام إليه الاشعث بن قيس فقال: يا أمير المؤمنين كيف تؤخذ من المجوس الجزية ولم ينزل عليهم كتاب ولم يبعث إليهم نبي ؟

Then heasws said: ‘Ask measws before you lose me!’ Al-Ash’as Bin Qays stood up to himasws and he said, ‘O Amir Al-Momineenasws! How come youasws take the taxes from the Magians and a Book has not been Revealed unto them, and a Prophetas has not been Sent to them?’

فقال: بلى يا أشعث قد أنزل الله تعالى عليهم كتابا وبعث إليهم نبيا، وكان لهم ملك سكرذات ليلة فدعا بابنته إلى فراشه فارتكبها، فلما أصبح تسامع به قومه فاجتمعوا إلى بابه فقالوا: أيها الملك دنست علينا ديننا فأهلكته، فاخرج نطهرك ونقم عليك الحد.

Heasws said: ‘Yes, O Ash’as! Allahazwj the Exalted has Revealed a Book unto them and did Send a Prophetas to them. And there was a king for them who was intoxicated one night and called his own daughter to his bed and rode her. When it was morning, his people heard of it, so they gathered to his door and they said, ‘O king! You have defiled out religion upon us and destroyed it, therefore come out, we shall purify you and established the legal punishment upon you’.

فقال لهم: اجتمعوا واسمعوا كلامي فإن يكن لي مخرج مما ارتكبت وإلا فشأنكم، فاجتمعوا فقال لهم: هل علمتم أن الله عزوجل لم يخلق خلقا أكرم عليه من أبينا آدم و امنا حواء ؟ قالوا: صدقت أيها الملك. قال: أفليس قد زوج بنيه بناته وبناته ومن بنيه ؟ قالوا: صدقت هذا هو الدين

He said to them, ‘Gather around and listen to my speech, so if there happens to be a way out from what I have indulged in (fine), or else its up to you’. They gathered around and he said to them, ‘Do you know that Allahazwj did not Create any creature more Honourable to Himazwj than our fatheras Adamas and our motheras Hawwaas?’ They said, ‘You speak the truth, O king’. He said, ‘Didn’t heas marry hisas sons to hisas daughters, and hisas daughters to hisas sons?’ They said, ‘You speak the truth! This, it is the Religion’.

فتعاقدوا على ذلك، فمحا الله ما في صدورهم من العلم، ورفع عنهم الكتاب، فهم الكفرة يدخلون النار بلا حساب، والمنافقون أشد حالا منهم.

They believed upon that, so Allahazwj Deleted whatever was from the knowledge in their chests, and Raised the Book from them. Thus, they are the Kafirs who will be entering the Fire without a Reckoning, and the hypocrites would in a more severe state then them’.

فقال الاشعث: والله ما سمعت بمثل هذا الجواب والله لاعدت إلى مثلها أبدا

Al-Ash’as said, ‘By Allahazwj! I have not heard the likes of this answer. By Allahazwj! I will not return to the like of it, ever!’

ثم قال: سلوني قبل أن تفقدوني. فقام إليه رجل من أقصى المسجد متوكيا على عكازة فلم يزل يتخطي الناس حتى دنامنه فقال: يا أمير المؤمنين دلني على عمل إذا أنا عملته نجاني الله من النار.

Then heasws said: ‘Ask measws before you lose me!’ A man stood up to himasws from the corner of the Masjid, leaning upon crutches, and he did not cease to make way through the people until he came close to himasws, and he said, ‘O Amir Al-Momineenasws! Point me upon a deed (an act of worship), when I do it, Allahazwj will Save me from the Fire’.

فقال له: اسمع يا هذا ثم افهم ثم استيقن، قامت الدنيا بثلاثة: بعالم ناطق مستعمل لعلمه، وبغني لا يبخل بماله على أهل دين الله عزوجل، و بفقير صابر.

Heasws said to him: ‘Listen, O you, then understand, then be certain. The world stand by three – By a speaking scholar utilising his knowledge, and by a rich one not being stingy with his wealth upon the people of the Religion of Allahazwj Mighty and Majestic, and by a patient poor one.

فإذاكتم العالم علمه وبخل الغني ولم يصبر الفقير فعندها الويل والثبور، وعندها يعرف العارفون الله، إن الدار قد رجعت إلى بدئها - أي إلى الكفر بعد الايمان -

So, when the scholar conceals his knowledge, and the rich one is stingy and the poor one is not patient, during it would be the doom and the ruination, and during it the recognisers will recognise Allahazwj. The house (world) would return to its beginning – i.e., to the Kufr after its Eman.

أيها السائل فلا تغترن بكثرة المساجد وجماعة أقوام أجسادهم مجتمعة وقلوبهم شتى،

O you questioner! Do not be deceived by the large number of Masjids and the groups of people. Their bodies are united but their hearts are diverse.

أيها الناس إنما الناس ثلاثة: زاهد، وراغب، وصابر،

O you people! But rather, the people are three – An ascetic, a desiring one, and a patient one.

فأما الزاهد فلا يفرح بشئ من الدنيا أتاه ولا يحزن على شئ منها فاته، وأما الصابر فيتمناها بقلبه فإن أدرك منها شيئا صرف عنها نفسه لما يعلم من سوء عاقبتها، وأما الراغب فلا يبالي من حل أصابها أم من حرام.

As for the ascetic, he is not happy with anything from the world given to him nor does he grieve upon anything which is lost from him; and as for the patient one, he covets it with his heart, so if he comes across something from it, he turns himself away from it due to what he known of the evil consequences (of it); as for the desiring one, he does not care whether he attains it from Permissible or from Permitted’.

قال: يا أمير المؤمنين فما علامة المؤمن في ذلك الزمان ؟ قال: ينظر إلى ما أوجب الله عليه من حق فيتولاه، وينظر إلى ما خالفه فيتبرء منه وإن كان حبيبا قريبا. قال: صدقت والله يا أمير المؤمنين.

He said, ‘O Amir Al-Momineenasws! What is the sign of the Momin in that time period?’ Heasws said: ‘He would look at what Allahazwj has Obligated upon him of the rights of, so he would befriend himasws, and he would look at what is opposed to himasws and he would disavow from him, and even if he was a beloved, a spouse’. He said, ‘Youasws speak the truth, O Amir Al-Momineenasws’.

ثم غاب الرجل فلم نره فطلبه الناس فلم يجدوه، فتبسم علي (عليه السلام) على المنبر ثم قال: مالكم هذا أخي الخضر (عليه السلام)

Then the man disappeared and we did not see him. The people sought him but could not find him. Aliasws smiled upon the Pulpit, then said: ‘What is the matter with you all? This is myasws brother Al-Khizras’.

ثم قال (عليه السلام): سلوني قبل أن تفقدوني، فلم يقم إليه أحد، فحمد الله وأثنى عليه، وصلى على نبيه (صلى الله عليه وآله)، ثم قال للحسن (عليه السلام): يا حسن قم فاصعد المنبر فتكلم بكلام لا يجهلك قريش من بعدي فيقولون: الحسن لا يحسن شيئا.

Then heasws said: ‘Ask measws before you lose measws!’ But no one stood up to himasws. Heasws praised Allahazwj and extolled upon Himazwj, and sent Salawat upon Hisazwj Prophetsaww, then said to Al-Hassanasws: ‘O Hassanasws! Stand and ascend the Pulpit, and speak with a speech the Quraysh would not be ignorant of youasws after measws and they say, ‘Al-Hassanasws is not good of anything’.

قال الحسن (عليه السلام): يا أبه كيف أصعد وأتكلم وأنت في الناس تسمع وترى ؟ قال له: بأبي وامي اوادي نفسي عنك وأسمع وأرى ولا تراني.

Al-Hassanasws said: ‘O fatherasws! How can Iasws ascend and speak while youasws are among the people hearing and seeing?’ Heasws said to himasws: ‘By myasws fatheras and myasws mother! Or shall Iasws hide myselfasws from youasws and Iasws can listen and youasws cannot see measws?’

فصعد الحسن (عليه السلام) المنبر فحمد الله بمحامد بليغة شريفة، وصلى على النبي وآله صلاة موجزة، ثم قال: أيها الناس سمعت جدي رسول الله - (صلى الله عليه وآله) - يقول: أنا مدينة العلم وعلي بابها، وهل تدخل المدينة إلا من بابها ثم نزلت فوثب إليه علي (عليه السلام) فتحمله وضمه إلى صدره.

Al-Hassanasws ascended the Pulpit, and heasws praised Allahazwj eloquently, nobly, and sent Salawat upon the Prophetsaww and hissaww Progenyasws, a brief Salawat, then said: ‘O you people! Iasws heard myasws grandfathersaww Rasool-Allahsaww saying: ‘Isaww am the city of knowledge and Aliasws is its door, and can the city be entered into except from its door?’ Then heasws descended, so Aliasws leapt up and carried himasws, and pressed himasws to hisasws chest’.

ثم قال للحسين (عليه السلام): يا بني قم فاصعد فتكلم بكلام لا يجهلك قريش من بعدي فيقولون: إن الحسين بن علي (عليه السلام) لا يبصر شيئا، وليكن كلامك تبعا لكلام أخيك.

Then heasws said to Al-Husaynasws: ‘O myasws sonasws! Stand and ascend the Pulpit, and speak with a speech the Quraysh will not be ignorant of youasws from after measws, and they would say, ‘Al Husayn Bin Aliasws has not insight of anything’, and let yourasws speech follow the speech of yourasws brotherasws’.

فصعد الحسين (عليه السلام) فحمد الله وأثنى عليه، وصلى على نبيه وآله صلاة موجزة، ثم قال: معاشر الناس سمعت رسول الله (صلى الله عليه وآله) وهو يقول: إن عليا - (عليه السلام) - مدينة هدى فمن دخلها نجا، ومن تخلف عنها هلك.

Al-Husaynasws ascended, and heasws praised Allahazwj and extolled upon Himazwj, and sent Salawat upon Hisazwj Prophetsaww and hissaww Progenyasws, a brief Salawat, then said: ‘Community of people! Iasws heard Rasool-Allahsaww and heasws was saying: ‘Aliasws is a city of Guidance, so the one who enters it, will attain salvation, and one who stays behind from it, will be destroyed’.

فوثب إليه علي (عليه السلام) فضمه إلى صدره و قبله، ثم قال: معاشر الناس اشهدوا أنهما فرخا رسول الله (صلى الله عليه وآله) ووديعته التي استودعنيها. وأنا أستودعكموها معاشر الناس ورسول الله سائلكم عنهما

Aliasws leapt up and pressed himasws to hisasws chest and kissed himasws, then said: ‘Community of people! Bear witness, theyasws are both young sonsasws of Rasool-Allahsaww and hissaww entrustments which hesaww entrusted, and Iasws am entrusting them both, community of people, and Rasool-Allahsaww will be asking you all about themasws’’.³⁵

2 - ج: عن الاصبغ بن نباتة قال: خطبنا أمير المؤمنين (عليه السلام) على منبر الكوفة فحمد الله وأثنى عليه ثم قال: أيها الناس سلوني قبل أن تفقدوني فإن بين جوانحي علما جما.

From Al Asbagh Bin Nubata who said,

Amir Al-Momineenasws addressed us upon the pulpit of Al-Kufa. Heasws praised Allahazwj and extolled upon Himazwj, then said: ‘Heasws said: ‘O you people! Ask measws before you lose measws, for between myasws two shoulders there is immense knowledge!’

فقام إليه ابن الكواء فقال: يا أمير المؤمنين ما الذاريات ذروا ؟ قال: الرياح. قال: فما الحاملات وقرا ؟ قال: السحاب. قال: فما الجاريات يسرا ؟ قال: السفن قال فما المقسمات أمرا ؟ قال: الملائكة

Ibn Al-Kawa stood up to himasws and he said, ‘O Amir Al-Momineenasws! What is By the (winds) scattering far [51:1], so heasws said: ‘It is the wind’. He said, ‘So what is Then the (clouds) bearing load [51:2], heasws said: ‘It is the clouds’. He said, ‘Then the (ships) flowing easily [51:3]’, heasws said; ‘It is the ships’. He said, Then the (Angels) distributing matters [51:4], heasws said: ‘The Angels’’

قال: يا أمير المؤمنين وجدت كتاب الله ينقض بعضه بعضا. قال: ثكلتك امك يا ابن الكواء كتاب الله يصدق بعضه بعضا، ولا ينقض بعضه بعضا، فسل عما بدالك

He said, ‘O Amir Al-Momineenasws! I find the Book of Allahazwj, part of it breaks a part’. Heasws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! The Book of Allahazwj, part of it ratifies a part, and part of it does not break a part. Ask about whatever comes to you’.

قال: يا أمير المؤمنين سمعته يقول: (رب المشارق والمغارب) وقال في آية اخرى: (رب المشرقين ورب المغربين) وقال في آية اخرى: (رب المشرق و المغرب)

He said, ‘O Amir-Al-Momineenasws! I heard Himazwj Saying: I swear by the Lord of the Easts and the Wests [70:40]. And in another Verse: Lord of the two Easts and Lord of the two Wests [55:17]. And in another Verse: ‘Lord of the east and the west [26:28]’.

قال: ثكلتك امك يا ابن الكواء هذا المشرق وهذا المغرب. وأما قوله: (رب المشرقين ورب المغربين) فإن مشرق الشتاء على حدة، ومشرق الصيف على حدة، أما تعرف ذلك من قرب الشمس وبعدها ؟

Heasws said: ‘May your mother be bereft of you, O Ibn Al- Kawa! This is the east and this is the west. And as for Hisazwj Words: Lord of the two Easts and Lord of the two Wests [55:17], so it is the east of the winter upon a limit, and east of the summer upon a limit. But do you not recognise that from the nearness of the sun and its remoteness?

وأما قوله: (رب المشارق والمغارب) فإن لها ثلاث مائة وستين برجا تطلع كل يوم من برج وتغيب في آخر ولاتعود إليه إلا من قابل في ذلك اليوم

And as for Hisazwj Words: I swear by the Lord of the Easts and the Wests [70:40], so it has for it three hundred and sixty constellations, (the sun is) emerging from each constellation and setting in another. So, it does not return to it except from the following year in that particular day’.

قال: يا أمير المؤمنين كم بين موضع قدمك إلى عرش ربك ؟ قال: ثكلتك امك يا ابن الكواء سل متعلما ولا تسأل متعنتا، من موضع قدمي إلى عرش ربي أن يقول قائل مخلصا: لا إله إلا الله

He said, ‘O Amir Al-Momineenasws! How much is between the place of yourasws feet to the Throne of yourasws Lordazwj?’ Heasws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! Ask to learn and do not ask to exhaust. From the place of myasws feet to the Throne of myasws Lordazwj is that a speaker says sincerely, ‘There is no god except Allahazwj’’.

قال: يا أمير المؤمنين فما ثواب من قال: لا إله إلا الله ؟ قال عليه السلام: من قال مخلصا: لاإله إلا الله طمست ذنوبه كما يطمس الحرف الاسود من الرق الابيض، فإذا قال ثانية: لا إله إلا الله مخلصا خرقت أبواب السماوات وصفوف الملائكة حتى يقول الملائكة بعضها لبعض: اخشعوا لعظمة الله،

He said, ‘O Amir Al-Momineenasws! So, what is the Reward of the one who says, ‘There is no god except Allahazwj’?’ Heasws said: ‘One who sincerely says, ‘There is no god except Allahazwj’, his sins would be obliterated just as the black letter gets obliterated from the white paper. When he says it secondly, ‘There is no god except Allahazwj’ sincerely, the doors of the skies are pierced and the form rows until the Angels are saying to each other, ‘Humble yourselves to the Magnificence of Allahazwj’.

فإذا قال ثالثة: لا إله إلا الله مخلصا لم تنهنه دون العرش، فيقول الجليل: اسكني فوعزتي وجلالي لاغفرن لقائلك بما كان فيه، ثم تلاهذه الآية (إليه يصعد الكلم الطيب والعمل الصالح يرفعه) يعني إذا كان عمله خالصا ارتفع قوله وكلامه.

When he says for a third time, ‘There is no god except Allahazwj’, sincerely, he is not alone below the Throne, and the Majestic is Saying: “Settle in Meazwj, By Myazwj Might and Myazwj Majesty, Iazwj will Forgive your speaker with whatever was in him’. Then heasws recited this Verse: To Him ascend the good words, and the righteous deeds raise it. [35:10] – meaning, when his deeds were sincere, his words and his speech would be Raised’’.

قال: يا أمير المؤمنين أخبرني عن قوس قزح قال: ثكلتك امك يا ابن الكواء لا ثقل: قوس قزح فإن قزح اسم شيطان، ولكن قل: قوس الله، إذا بدت يبدو الخصب والريف.

He said, ‘O Amir Al-Momineenasws! Inform me about the rainbow’. Heasws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! Do not say, ‘Qaws Qaz’h’, for ‘Qaz’h’ is a name of Satanla, but say, ‘Qaws Allahazwj’. When it appears in the green lands and the countryside’.

قال: أخبرني يا أمير المؤمنين عن المجرة التي تكون في السماء، قال: هي شرج السماء وأمان لاهل الارض من الغرق، ومنه أغرق الله قوم نوح بماء منهمر.

He said, ‘Inform me O Amir Al-Momineenasws about the galaxy which happens to be in the sky’. Heasws said: ‘It is a vent of the sky and a safety for the people of the earth from the drowning, and from it Allahazwj Drowned the people of Noahas with torrent of water’.

قال: يا أمير المؤمنين أخبرني عن المحو الذي يكون في القمر. قال (عليه السلام): الله أكبر الله أكبر رجل أعمى يسأل عن مسألة عمياء، أما سمعت الله تعالى يقول: (وجعلنا الليل والنهار آيتين فمحونا آية الليل وجعلنا آية النهار مبصرة) ؟

He said, ‘O Amir Al-Momineenasws! Inform me about the effacement which happens regarding the moon’. Heasws said: ‘Allahazwj is the Greatest! The man of greatest blindness is asking about the question of the blind spot! Have you not heard Allahazwj the Exalted Saying: And We Made the night and the day as two Signs, then We Erased the Sign of the night and We Made the Sign of the day to be visible, [17:12]?’

قال: يا أمير المؤمنين أخبرني عن أصحاب رسول الله (صلى الله عليه وآله). قال: عن أي أصحاب رسول الله تسألني ؟ قال: يا أمير المؤمنين أخبرني عن أبي ذر الغفاري. قال (عليه السلام): سمعت رسول الله (صلى الله عليه وآله) يقول: (ما أظلت الخضراء ولا أقلت الغبراء ذالهجة أصدق من أبي ذر.

He said, ‘O Amir Al-Momineenasws! Inform me about the companions of Rasool-Allahsaww’. Heasws said: ‘About which companions of Rasool-Allahsaww are you asking me?’ He said, ‘O Amir Al-Momineenasws! Inform me about Abu Zarrra’. Heasws said: ‘Iasws heard Rasool-Allahsaww saying: ‘Neither has the green (sky) shaded, nor has the soil carried anyone of a tone more truthful than Abu Zarrra’.

قال: يا أمير المؤمنين أخبرني عن سلمان الفارسي قال: بخ بخ، سلمان منا أهل البيت، ومن لكم بمثل لقمان الحكيم، علم علم الاول وعلم الآخر.

He said, ‘O Amir Al-Momineenasws! Inform me about Salman Al-Farsyra’. Heasws said: ‘Congratulations! Congratulations! Salmanra is from usasws, the Peopleasws of the Household, and who was for you like Luqmanas the Wise. Hera knew the former knowledge and the latter knowledge’.

قال: يا أمير المؤمنين فأخبرني عن حذيفة بن اليمان. قال: ذاك امرؤ علم أسماء المنافقين، إن تسألوه عن حدود الله تجدوه بها عارفا عالما.

He said, ‘O Amir Al-Momineenasws! Inform me about Huzayfa Bin Al-Yaman’. Heasws said: ‘That is a person who knew the knowledge of the names of the hypocrites. If you were to ask him about the Limits of Allahazwj, you will find him to be a recogniser of these, a knower’.

قال: يا أمير المؤمنين أخبرني عن عمار بن ياسر. قال: ذاك امرؤ حرم الله لحمه ودمه على النار وأن تمس شيئا منهما.

He said, ‘O Amir Al-Momineenasws! Inform me about Ammar Bin Yasserra’. Heasws said: ‘That is a person who flesh and his blood Allahazwj has Prohibited unto the Fire, and that anything from these to be touched’.

قال: يا أمير المؤمنين فأخبرني عن نفسك قال: كنت إذا سألت اعطيت، وإذا سكت ابتديت.

He said, ‘O Amir Al-Momineenasws! Inform me about yourselfasws’. Heasws said: ‘Iasws was such, whenever Iasws asked (the Prophetsaww) Iasws was given, and whenever Iasws was silent, Iasws was initiated (by Prophetsaww)’.

قال: يا أمير المؤمنين أخبرني عن قول الله عزوجل: (هل ننبئكم بالاخسرين أعمالا) الآية. قال: كفرة أهل الكتاب: اليهود والنصارى، وقد كانوا على الحق فابتد عوا في أديانهم وهم يحسبون أنهم يحسنون صنعا.

He said, ‘O Amir Al-Momineenasws! Inform me about the Words of Allahazwj Mighty and Majestic: Say: ‘Shall We Inform you of the greatest losers in deeds [18:103] – the Verse. This is the Kufr of the people of the Book – The Jews and the Christians, and they had been upon the Truth, but they innovated in their religions and they were reckoning they were doing good’.

ثم نزل عن المنبر وضرب بيده على منكب ابن الكواء ثم قال: يا ابن الكواء وما أهل النهروان منهم ببعيد. فقال: يا أمير المؤمنين ما اريد غيرك ولا أسأل سواك.

Then heasws descended from the pulpit and struck hisasws hand upon a shoulder of Ibn Al-Kawa, then said: ‘O Ibn Al-Kawa! And the people of Al-Nahrwan are not far from them’. He said, ‘O Amir Al-Momineenasws! I do not want apart from youasws nor will I ask anyone else besides youasws’.

قال: فرأينا ابن الكواء يوم النهروان فقيل له: ثكلتك امك، بالامس كنت تسأل أمير المؤمنين (عليه السلام) عما سألته وأنت اليوم تقاتله ! فرأينا رجلا حمل عليه فطعنه فقتله.

He (the narrator) said, ‘We saw Ibn Al-Kawa on the day of Al-Nahrwan and it was said to him, ‘May your mother be bereft of you! Yesterday you were questioning Amir Al-Momineenasws about whatever you asked himasws, and today you are fighting against himasws?’ We saw a man attack upon him and stab him, and killed him’’.³⁶

3 - وروى هذا الخبر إبراهيم بن محمد الثقفي في كتاب الغارات بأسانيده عن أبي عمرو الكندي وابن جريح وغير هما وزاد فيه قال: فما معنى السماء ذات الحبك ؟ قال: ذات الخلق الحسن.

And this Hadeeth has been reported by Ibrahim Bin Muhammad Al Saqafy in the book ‘Al Gharaat’, by his chain from Abu Amro Al Kindy and Ibn Jareeh and others, and there is an increase in it –

‘He said, ‘What is the meaning of the And by the sky with the orbital pathways [51:7]?’ Heasws said: ‘With the excellent creation’.

قال: فكم بين المشرق والمغرب ؟ قال مسيرة يوم للشمس تطلع من مطلعها فتأتي مغربها، من حدثك غيرذلك كذبك

He said, ‘How much is between the east and the west?’ Heasws said: ‘Travel distance of the sun emerging from its emergence until it comes to its west. Whoever narrates to you other than that, is lying to you’.

فسأله من الذين بدلوا نعمة الله كفرا. فقال: دعهم لغيهم هم قريش. قال: فما ذوا القرنين ؟ قال: رجل بعثه الله إلى قومه فكذبوه وضربوه على قرنه فمات، ثم أحياء الله فبعثه إلى قومه فكذ بوه وضربوه على قرنه فمات، ثم أحياه الله، فهوذو القرنين ثم قال: وفيكم مثله

He asked himasws about the ones, those who replaced the Favours of Allahazwj for Kufr’. Heasws said: ‘Leave them, they are Quraysh’. He said, ‘So what is Zulqarnayn?’ Heasws said: ‘A man Allahazwj Sent to his people, by they belied him and struck him upon his forehead and he died. Then Allahazwj Revived him and Sent him to his people, by they belied him and struck him upon his forehead and he died. Then Allahazwj Revived him. Thus, he is Zulqarnayn (One with two horns)’. Then heasws said: ‘And among you all is his example.

وقال: أي خلق الله أشد ؟ قال إن أشد خلق الله عشرة: الجبال الرواسي، والحديد تنحت به الجبال، والنار تأكل الحديد، والماء يطفئ النار، والسحاب المسخر بين السماء والارض يحمل الماء، والريح تقل السحاب، والانسان يغلب الريح يتقيها بيديه ويذهب لحاجته، والسكر يغلب الانسان، والنوم يغلت السكر، والهم يغلب النوم، فأشد خلق ربك الهم.

And he said, ‘And which creation was the most difficult?’ Heasws said: ‘The most difficult of creation of Allahazwj are ten – The lofty mountains, and the iron by which the mountains are carved with, and the fire consuming the iron, and the water extinguishing the fire, and the cloud subdued between the sky and the earth carrying the water, and the wind diverting the clouds, and the human being overcoming the wind controlling it by his hands and making it go for its needs, and the intoxicant overcoming the human being, and the sleep overcoming the intoxication, and the inspiration overcoming the sleep. So, the most difficult of the creation of your Lordazwj is the inspiration’’.³⁷

4 - ج: عن جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، عن علي صلوات الله عليه قال: سلوني عن كتاب الله، فوالله ما نزلت آية في كتاب الله في ليل ولانهار ولا مسير ولا مقام إلا وقد أقرأني إياها رسول الله (صلى الله عليه وآله) وعلمني تأويلها،

From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws, from Aliasws having said: ‘Ask measws about the Book of Allahazwj, for, by Allahazwj! No Verse has been Revealed in the Book of Allahazwj during the night or by the day, nor during travel nor staying, except and it has been read out to measws by Rasool-Allahsaww and hesaww taught measws its interpretation’.

فقام ابن الكواء فقال: يا أمير المؤمنين فما كان ينزل عليه من القرآن وأنت غائب عنه ؟ قال: كان رسول الله (صلى الله عليه وآله) ما كان ينزل عليه من القرآن وأنا غائب عنه حتى أقدم عليه فيقرأنيه ويقول لي: يا علي أنزل الله علي بعدك كذاوكذا، وتأويله كذاوكذا فيعلمني تأويله و تنزيله

Ibn Al-Kawa stood up and he said, ‘O Amir Al-Momineenasws! So, what about whatever was Revealed unto himsaww while youasws were absent from himsaww?’ Heasws said: ‘Rasool-Allahsaww, whenever something from the Quran was Revealed unto himsaww while Iasws was absent from himsaww, hesaww used to wait until Iasws would come to himsaww, so hesaww would read out to measws would say to measws: ‘O Aliasws! Allahazwj Revealed unto mesaww after youasws, such and such, and its interpretation is such and such’. So, hesaww would let measws know of its interpretation and it’s Revelation’’.³⁸

5 - ج: وجاء في الآثار أن أمير المؤمنين (عليه السلام) كان يخطب فقال في خطبته: سلوني قبل أن تفقدوني، فوالله لا تسألوني عن فئة تضل مائة وتهدي مائة إلا أنبأتكم بناعقها وسائقها إلى يوم القيامة

And it has come in the Ahadeeth that Amir Al-Momineenasws was preaching and heasws said in hisasws sermon: ‘As measws before you lose measws, for, by Allahazwj, you will not ask measws about a group, a hundred of whom would stray and a hundred would be guided except Iasws shall inform you of its callers and its ushers up to the Day of Qiyamah’.

فقام إليه رجل فقال: أخبرني كم في رأسي ولحيتي من طاقة شعر ؟ فقال: أمير المؤمنين (عليه السلام): والله لقد حدثني خليلي رسول الله (صلى الله عليه وآله) بما سألت عنه، وأن على كل طاقة شعر في رأسك ملكا يلعنك، وعلى كل طاقة شعر في لحيتك شيطانا يستفزك، وأن في بيتك سخلا يقتل ابن رسول الله (صلى الله عليه وآله)، آية ذلك مصداق ما خبرتك به ولولا أن الذي سألت يعسر برهانه لا خبرتك به، ولكن آية ذلك ما أنبأتك به من لعنتك وسخلك الملعون

A man stood up to himasws and he said, ‘Inform me regarding my head and my beard, of the pinnacles of hair?’ Amir Al-Momineenasws said: ‘By Allahazwj! Myasws friend Rasool-Allahsaww had narrated to measws of what you are asking about, and that upon every pinnacle of hair in your head is an Angel cursing you, and upon every pinnacle of the hair in your beard there is a Satanla provoking you, and that in your house is a despicable one who will kill a sonasws of Rasool-Allahsaww. A sign of that confirmation of what Iasws am informing you with, and had it not been for that which you asked, its proving being difficult, Iasws would have informed of it (how many hairs you have), but a sign of that is what Iasws have informed you with of the ones who are cursing you, and your sheltering the accursed one’.

واكان ابنه في ذلك الوقت صبيا صغيرا يحبو، فلما كان من أمر الحسين (عليه السلام) ماكان تولى قتله، وكان الامر كما قال أمير المؤمنين (عليه السلام)

And it was so that during that time, his son was a young child, crawling. So, when it was from the matter of Al-Husaynasws what happened, he undertook hisasws killing (was in the army of Yazeedla), and the matter transpires just as Amir Al-Momineenasws had said’’.³⁹

6 - من إرشاد القلوب بحذف الاسناد روي أن قوما حضروا عند أمير المؤمنين (عليه السلام) وهو يخطب بالكوفة ويقول: سلوني قبل أن تفقندوني، فأنا لا اسأل عن شئ دون العرش إلا أجبت فيه، لا يقولها بعدي إلا مدع أو كذاب مفتر

From (the book) Irshad Al Quloob, by a deleted chain, it is reported,

‘A group presented in the presence of Amir Al-Momineenasws while heasws was addressing at Al-Kufa, and heasws was saying: ‘Ask measws before you lose measws, for Iasws will not be asked about anything below the Throne except Iasws will answer regarding it. None will say it after measws except a fraudster, or a liar, a fabricator’.

فقام إليه رجل من جنب مجلسه، وفي عنقه كتاب كالمصحف، وهو رجل آدم ظرب طوال جعد الشعر، كأنه من يهود العرب، فقال رافعا صوته لعلى (عليه السلام): يا أيها المدعي لما لا يعلم و المتقدم لما لا يفهم أنا سائلك فأجب.

A man from a side of the hisasws gathering stood up to himasws, and in his neck was look like the Parchment, and he was a tall man of curly hair, as if he was from the Jewish Arabs, and he said raising his voice to Aliasws, ‘O you claimer of what he does not know, and the proceeder to what he does not understand! I will ask youasws, so answer!’

قال: فوثب إليه أصحابه وشيعته من كل ناحية وهموا به، فنهرهم علي (عليه السلام) وقال: دعوه ولا تعجلوه، فإن العجل والطيش لا يقوم به حجج الله، ولا بإعجال السائل تظهر براهين الله تعالى.

He (the narrator) said, ‘Hisasws companions and hisasws Shias leapt up to himasws from every corner and they thought (of killing) him, but Aliasws rebuked them and said: ‘Leave him, and do not be hasty with him, for the haste and the impulsiveness is not what the Arguments of Allahazwj are established with, nor are the proofs of Allahazwj the Exalted manifested by hurrying the questioner’.

ثم التفت إلى السائل فقال: سل بكل لسانك ومبلغ علمك اجبك إن شاء الله تعالى بعلم لا تختلج فيه الشكوك، ولا تهيجه دنس ريب الزيغ، ولاحول ولاقوة إلا بالله العلي العظيم

Then heasws turned towards the questioner and heasws said: ‘Ask with all your tongues and the peak of your knowledge, Iasws will answer you, if Allahazwj the Exalted so Desires, by such knowledge which would not be needy to your doubts, nor be irritated by the filth of suspicious aberration, and there is neither Might nor Strength except with Allahazwj, the Exalted, the Magnificent’.

ثم قال الرجل: كم بين المشرق والمغرب ؟ قال علي (عليه السلام): مسافة الهواء. قال الرجا: وما مسافة الهواء ؟ قال (عليه السلام): دوران الفلك، قال الرجل: وما دوران ألفلك ؟ قال (عليه السلام): مسير يوم للشمس

Then the man said, ‘How much is between the east and the west?’ Aliasws said: ‘Distance of the air’. The man said, ‘And what is the distance of the air?’ Heasws said: ‘Orbit of the planet’. The man said, ‘And what is the orbit of the planet?’ Heasws said: ‘Travel distance of the sun of a day’.

قال: صدقت فمتى القيامة ؟ قال (عليه السلام): عند حضور المنية وبلوغ الاجل قال الرجل: صدقت فكم عمر الدنيا ؟ قال (عليه السلام): يقال: سبعة آلاف ثم لا تحديد.

He said, ‘Youasws speak the truth. So, when will be the Qiyamah?’ Heasws said: ‘At the presence of the deaths and the reaching of the terms’. The man said, ‘Youasws speak the truth, so, how much is the age of the world?’ Heasws said: ‘It is said, ‘Seven thousand (so far), then (onwards) there is no limitation’.

قال الرجل: صدقت فأين بكة من مكة ؟ قال علي (عليه السلام): مكة أكناف الحرم، وبكة موضع البيت. قال الرجل: صدقت فلم سميت مكة ؟ قال (عليه السلام): لان الله تعالى مك الارض من تحتها قال: فلم سميت بكة ؟ قال علي (عليه السلام): لانها بكت رقاب الجبارين وأعناق المذنبين. قال: صدقت.

The man said, ‘Youasws speak the truth! Where is Bakkah from Makkah?’ Aliasws said: ‘Makkah is the hilly (areas of) the Sanctuary (Harrum), and Bakkah is the place of the House (Kaaba)’. The man said, ‘Youasws speak the truth, so why was Makkah named as such?’ Heasws said: ‘Because Allahazwj the Exalted Spread (Makk) the ground from under it’. He said, ‘Why was Bakkah named as such?’ Aliasws said: ‘Because it wept (Baka) the necks of the tyrants and the necks of the sinners’. He said, ‘Youasws speak the truth’.

قال: فأين كان الله قبل أن يخلق عرشه ؟ فقال (عليه السلام): سبحان من لا تدرك كنه صفته حملة العرش على قرب ربواتهم من كرسي كرامته، ولا الملائكه المقربون من أنوار سبحات جلاله، ويحك لا يقال: الله أين، ولافيم، ولا أي، ولاكيف.

He said, ‘Where was Allahazwj before Heazwj Created Hisazwj Throne?’ Heasws said: ‘Glory be to the Oneazwj Whose essence cannot be realised by describing Himazwj by the bearers of the Throne upon the closeness to their Lordazwj from the Chair of Hisazwj Honour, nor Hisazwj Angels of Proximity from the Lights of Hisazwj Majesty. Woe be unto you! It cannot be said where Allahazwj is, not in what, nor which, nor how’.

قال الرجل: صدقت، فكم مقدار ما لبث عرشه على الماء من قبل أن يخلق الارض والسماء ؟ قال علي (عليه السلام): أتحسن أن تحسب ؟ قال الرجل: نعم. قال للرجل لعلك لا تحسن أن تحسب. قال الرجل: بلى إني أحسن أن أحسب.

The man said, ‘Youasws speak the truth. How much is the measurement of how long Hisazwj Throne stayed upon the water from before Heazwj Created the earth and the sky?’ Aliasws said: ‘Are you good at counting?’ The man said, ‘Yes’. Heasws said to the man: ‘Perhaps you are not good at counting’. The man said, ‘Yes, I am good at counting’.

قال علي (عليه السلام): أرأيت أن صب خردل في الارض حتى يسد الهواء وما بين الارض والسماء ثم أذن لك على ضعفك أن تنقله حبة حبة من مقدار المشرق إلى المغرب ومد في عمرك واعطيت القوة على ذلك حتى نقلته وأحصيته لكان ذلك أيسر من إحصاء عدد أعوام ما لبث عرشه على الماء من قبل أن يخلق الله الارض والسماء، و إنما وصفت لك عشر عشر العشير من جزء من مائة ألف جزء، وأستغفر الله عن (من خ) التقليل والتحديد.

Aliasws said: ‘What is your view if mustard seeds were to be poured into the earth until the air is block and what is between the earth and the sky, then it is permitted for you upon your weakness that you move these, seed by seed, from a measurement of the east to the west, and there is an extension in your life-span and you are given the strength upon that until you do move these and count them, that would be less than the count of the number of the year what Hisazwj Throne remained upon the water from before Allahazwj Created the earth and the sky, and rather Iasws have described to you one tenth of tenth of the tenth of a part from one hundred thousand parts, and Iasws seek Forgiveness of Allahazwj from the reduction and the limitation’.

فحرك الرجل رأسه وأنشأ يقول: أنت أهل العلم يا هادي الهدى * تجلو من الشك الغياهيبا حزت أقاصي العلوم فما * تبصر أن غولبت مغلوبا لا تنثني عن كل اشكولة * تبدي إذا حلت أعاجيبا لله در العلم من صاحب * يطلب إنسانا ومطلوبا.

The man shook his head and prosed saying, ‘Youasws are the people of knowledge, O guide, O Guided one; youasws flash the amazement from the doubts and the measurements of the knowledge; youasws overcome the overcome one, not leaving any (kind of) doubt; when youasws release (knowledge) there appear the gems of Allahazwj from a Masterasws; people see and are sought’.⁴⁰

7 - نهج: قال أمير المؤمنين (عليه السلام) أيها الناس سلوني قبل أن تفقدوني، فلانا بطرق السماء أعلم مني بطرق الارض، قبل أن تشغر برجلها فتنة تطأ في خطامها، و تذهب بأحلام قومها.

Nahj (Al Balagah) –

‘Amir Al-Momineenasws said: ‘O you people! Ask measws before you lose measws, for there is no one more knowing with the pathways of the sky than measws (and) with the pathways of the earth, before Fitna springs upon its feet and treads in ending it, and goes away with the wits of its people’’.⁴¹

باب * (9) * * (مناظرات الحسن والحسين صلوات الله عليهما واحتجاجاتهما) *

CHAPTER 9 – DEBATES OF AL-HASSANasws AND AL-HUSAYNasws AND THEIRasws ARGUMENTATIONS

1 - ل: أبي، عن علي، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن محمد بن قيس، عن أبي جعفر (عليه السلام) قال: بينا أمير المؤمنين (عليه السلام) في الرهبة والناس عليه متراكمون فمن بين مستفت ومن بين مستعد إذ قام إليه رجل فقال: السلام عليك يا أمير المؤمنين ورحمة الله وبركاته: فنظر إليه أمير المؤمنين (عليه السلام) بعينيه هاتيك العظيمتين ثم قال: وعليك السلام ورحمة الله وبركاته من أنت ؟

My father, from Ali, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

‘From Abu Ja’farasws having said: ‘While Amir Al-Momineenasws was in Al-Rahba and the people were massing against himasws, heasws was mobilising and preparing when a man stood up to himasws and he said, ‘Greeting be upon youasws O Amir Al-Momineenasws and the Mercy of Allahazwj and Hisazwj Blessings’. Amir Al-Momineenasws looked at him with wide open eyes, then said: ‘And upon you be the greetings and Mercy of Allahazwj and Hisazwj Blessings, who are you?’

فقال: أنا رجل من رعيتك وأهل بلادك. قال: ما أنت من رعيتي ولا من أهل بلادي، ولو سلمت علي يوما واحدا ما خفيت علي. فقال: الامان يا أمير المؤمنين. فقال أمير المؤمنين (عليه السلام): هل أحدثت في مصري هذا حدثا منذ دخلته ؟ قال: لا.

He said, ‘I am a man from yourasws citizens and the people of yourasws city’. Heasws said: ‘You are neither from myasws citizens nor from the people of myasws city, and had you greeted unto measws even for one day, you would not have been hidden unto measws’. He said, ‘The safety, O Amir Al-Momineenasws’. Amir Al Momineenasws said: ‘Has anything new occurred in this journey of mineasws any occurrence since you entered it?’ He said, ‘No’.

قال: فلعلك من رجال الحرب قال: نعم. قال: إذا وضعت الحرب أوزارها فلا بأس. قال: أنا رجل بعثني إليك معاوية متغفلا لك أسألك عن شئ بعث فيه ابن الاصفر وقال له: إن كنت أحق بهدا الامر والخليفة بعد محمد - (صلى الله عليه وآله) - فأجبني عما أسألك فإنك إذا فعلت ذلك اتبعتك وبعثت إليك بالجائزة، فلم يكن عنده جواب وقد أقلقه ذلك، فبعثني إليك لاسألك عنها.

Heasws said: ‘Perhaps you are from the men of war’. He said, ‘Yes’. Heasws said: ‘When the war places its burden (begins) then there is no problem’. He said, ‘I am a man Muawiya has sent to youasws obsessed to ask youasws about something which Ibn Al-Asfar had sent to him and said to him, ‘If you were rightful of this matter and the Caliphate after Muhammadsaww, then answer me about what I ask you. When you do that, I shall follow you and send the taxes to you’. There was no answer with him, and that worried him, so he sent me to youasws to ask youasws about it’.

فقال أمير المؤمنين (عليه السلام): قاتل الله ابن آكلة الاكباد ما أضله وأعماه ومن معه ! والله لقد أعتق جارية فما أحسن أن يتزوج بها، حكم الله بيني وبين هذه الامة، قطعوا رحمي، وأضاعوا أيامي، ودفعوا حقي، وصغرو اعظيم منزلتي، وأجمعوا على منازعتي، علي بالحسن والحسين ومحمد،

Amir Al-Momineenasws said: ‘May Allahazwj Curse the son of the eater of the liver (Hinda), and his blind ones and the ones with him! By Allahazwj! Iasws have freed a slave girl so it is not good that Iasws should be married to her. Allahazwj will Decide between measws and this community. They cut off myasws relationship, and they wasted myasws days, and they repelled myasws rights, and they belittled the greatness of myasws status, and they gathered upon disputing measws. To measws with Al-Hassanasws, and Al-Husaynasws, and Muhammad (Ibn Hanafiya)!’

فاحضروا، فقال: يا شامي هذان ابنا رسول الله وهذا ابني، فاسأل أيهم أحببت، فقال: أسأل ذا الوفرة يعني الحسن (عليه السلام) وكان صبيا، فقال له الحسن (عليه السلام). سلني عما بدالك.

They were presented, and heasws said: ‘O Syrian! These two are sonsasws of Rasool-Allahsaww, and these are myasws sonsasws, therefore ask whoever of them you like to’. I ask the one with the ampleness’ – meaning Al-Hassanasws, and heasws was a child. Al-Hassanasws said to him: ‘Ask measws about whatever comes to you’.

فقال الشامي: كم بين الحق والباطل ؟ وكم بين السماء والارض ؟ وكم بين المشرق والمغرب ؟ وما قوس قزح ؟ وما العين التي تأوي إليها أرواح المشركين ؟ وما العين التي تأوي إليها أرواح المؤمنين ؟ وما المؤنث ؟ وما عشرة أشياء بعضها أشد من بعض.

The Syrian said, ‘How much is between the Truth and the falsehood? And how much is between the sky and the earth? And how much is between the east and the west? And what is the rainbow? And what is the spring to which the souls of the Polytheists shelter to? And what is the spring to which shelter the souls of the Momineen? And what is the effeminate? And what ten things are severer from each other?’

فقال الحسن بن علي عليهما السلام: بين الحق والباطل أربع أصابع، فما رأيته بعينك فهو الحق وقد تسمع باذنيك باطلا كثيرا. قال الشامي: صدقت.

Al-Hassan Bin Aliasws said: ‘Between the Truth and the falsehood are four fingers. Whatever you see with your eyes is the truth, and you have heard with your ears is mostly false’. The Syrian said, ‘Youasws speak the truth’.

قال: وبين السماء والارض دعوة المظلوم ومد البصر، فمن قال لك غير هذا فكذبه. قال: صدقت يا ابن رسول الله.

Heasws said: ‘And between the sky and the earth is the supplication of the oppressed and extent of the sight, so the one who says other than this to you, belie him’. He said, ‘Youasws speak the truth, O sonasws of Rasool-Allahsaww’.

قال: وبين المشرق والمغرب مسيرة يوم للشمس، تنظر إليها حين تطلع من مشرقها وحين تغيب في مغربها. (3) قال الشامي: صدقت، فما قوس قزح ؟

Heasws said: ‘And between the east and the west is a travel distance of the sun of a day. Look at it when it emerges from its east and when it sets in its west’. The Syrian said, ‘Youasws speak the truth, so what is the rainbow?’

قال: ويحك لا تقل: قوس قزح، فإن قزح اسم شيطان، وهو قوس الله وعلامة الخصب و أمان لاهل الارض من الغرق. وأما العين التي تأوي إليها أرواح المشركين فهي عين يقال لها برهوت، وأما العين التي تأوي إليها أرواح المؤمنين فهي عين يقال لها سلمى،

Heasws said: ‘Woe be unto you! Do not says ‘Qaws Qaz’ha’, for ‘Qaz’ha’ is a name of Satanla, and it is a rainbow of Allahazwj, and a sign of the fertility, and safety for the people of the earth from the drowning. And as for the spring to which shelter the souls of the Polytheists, it is a spring called Barhout, and as for the spring to which shelter the souls of the Momineen, it is a spring called Salmy.

وأما المؤنث فهو الذي لا يدرى أذكر هو أو انثى، فإنه ينتظر به فإن كان ذكرا احتلم، وإن كانت انثى حاضت وبداثديها، وإلا قيل له: بل على الحائط فإن أصاب بوله الحائط فهو ذكر، وإن انتكص بوله كما ينتكص بول البعير فهي امرأة.

As for the effeminate, he is the one who does not know whether he is a male or a female. It would be awaited with him, for if he was a male he will bed-wet, and if he was female he would menstruate and his breasts would hanging, or else it would be said to him, ‘Urinate upon the wall’, so if his urine hits the wall, he is a male, and it his urine falls short just as the urine of the camel is short, he is a woman.

وأما عشرة أشياء بعضها أشد من بعض: فأشد شئ خلقه الله عزوجل الحجر، وأشد من الحجر الحديد يقطع به الحجر، وأشد من الحديد النار تذيب الحديد، وأشد من النار الماء يطفئ النار، وأشد من الماء السحاب يحمل الماء، وأشد من السحاب الريح يحمل السحاب، وأشد من الريح الملك الذي يرسلها، وأشد من الملك ملك الموت الذي يميت الملك، وأشد من ملك الموت الموت الذي يميت ملك الموت، وأشد من الموت أمر الله رب العالمين الذي يميت الموت.

As for the ten things, some of which are severer than others, so the strongest thing Allahazwj Mighty and Majestic Created is the rock, and stronger than the rock is the iron the rock is cut with it; and stronger than the iron is the fire melting the iron; and stronger than the fire is the water extinguishing the fire; and stronger than the water is the cloud carrying the water; and stronger than the cloud is the wind carrying the clouds; and stronger than the wind is the Angel who sends it; and stronger than the Angel is the Angel of death who will be causing the Angel to die; and stronger than the Angel of death is the death causing the Angel of death to die; and stronger than the death is the Command of Allahazwj, Lordazwj of the world Causing the death to die’.

فقال الشامي: أشهد أنك ابن رسول الله حقا، وأن عليا أولى بالامر من معاوية، ثم كتب هذه الجوابات وذهب بها إلى معاوية فبعثها معاوية إلى ابن الاصفر فكتب إليه ابن الاصفر: يا معاوية لم تكلمني بغير كلامك، وتحبيبني بغير جوابك ؟ اقسم بالمسيح ما هذا جوابك، وما هو إلا من معدن النبوة وموضع الرسالة، وأما أنت فلو سألتني درهما ما أعطيتك.

The Syrian said, ‘I testify that youasws are a sonasws of Rasool-Allahsaww truly, and that Aliasws is foremost with the commander than Muawiya is’. Then he wrote these answers and had these to be sent to Muawiya, and Muawiya sent these to Ibn Al-Asfar. Al-Asfar wrote to him, ‘O Muawiya! You have spoken to me with other than your speech and answered me with other than your own answers? I swear by the Messiahas, these are not your answers, and it is not except from the mine of the Prophet-hood and place of the Message. And as for you, if you were to even ask me to one Dirham, I will not give it’’.⁴²

2 - فس: الحسين بن عبد الله السكيني، عن أبي سعيد البجلي، عن عبد الملك بن هارون، عن أبي عبد الله، عن آبائه عليهم السلام قال: لما بلغ ملك الروم أمر أمير المؤمنين (عليه السلام) ومعاوية واخبر أن رجلين قدخر جا يطلبان الملك فسأل من أين خرجا ؟ فقيل له: رجل بالكوفة ورجل بالشام، فأمر الملك وزراءه فقال: تخللوا هل تصيبون من تجار العرب من يصفهما لي، فاتي برجلين من تجار الشام، ورجلين من تجار مكة فسألهم من صفتهما، فوصفوهما له،

Al Husayn Bin Abdullah Al Sakeyni, from Bu Saeed Al bajaly, from Abdul Malik Bin Haroun,

‘From Abu Abdullahasws, from hisasws forefathersasws having said: ‘When news of the matter of Amir Al-Momineenasws and Muawiya reached the king of Rome that two men had gone out seeking the kingdom, he asked, ‘Where have they come out from?’ It was said to him, ‘A man is at Al-Kufa and a man is at Syria’. The king of Rome ordered his ministers and he said, ‘Inter-mingle (with the people), see if you can find from the Arab traders one who can describe the two of them to me’. So, they came with two men from the traders of Makkah, and he asked them of both their description, and they described the two of them to him.

ثم قال لخزان بيوت خزائنه: أخرجوا إلي الاصنام فأخرجوها فنظر إليها فقال: الشامي ضال، والكوفي هاد. ثم كتب إلى معاوية: أن ابعث إلي أعلم أهل بيتك، وكتب إلى أمير المؤمنين (عليه السلام): أن ابعث إلي أعلم أهل بيتك فأسمع منهما، ثم أنظر في الانجيل كتابنا ثم اخبركما من أحق بهذا الامر، وخشي على ملكه.

Then he said to the treasurers of his treasure houses, ‘Bring the idols out to me’. So, they brought them to him. He looked at them and said, ‘The Syrian has strayed and the Kufian is guided’. Then he wrote to Muawiya, ‘Send the most knowledgeable one of your family to me’. And he wrote to Amir Al-Momineenasws, ‘Send the most knowledgeable one of yourasws family to me’ I shall hear from both of them, then I shall look into our Book, the Evangel, then inform both of you, who is more rightful of this command, and I shall humble to his kingdom’.

فبعث معاوية يزيد ابنه، وبعث أمير المؤمنين (عليه السلام) الحسن (عليه السلام) ابنه، فلما دخل يزيد على الملك أخذ بيده فقبلها ثم قبل رأسه، ثم دخل عليه الحسن بن علي صلوات الله عليهما فقال: الحمدلله الذي لم يجعلني يهوديا ولا نصرانيا ولا مجوسيا، ولا عابد الشمس والقمر، ولا الصنم والبقر، وجعلني حنيفا مسلما ولم يجعلني من المشركين، تبارك الله رب العرش العظيم، والحمد لله رب العالمين،

Muawiya sent his son Yazeedla, and Amir Al-Momineenasws sent hisasws sonasws Al-Hassanasws. When Yazeedla entered to see the king, hela grabbed his hand and kissed it, then kissed his head. Then Al-Hassan Bin Aliasws entered and said: ‘The Praise it for Allahazwj Who neither Made measws a Jew nor a Christian, nor a Magian, nor a worshipper of the sun and the moon, nor the idols and the cows, and Made measws upright, a Muslim, and did not Make measws from the Polytheists. Blessed is Allahazwj Lordazwj of the Magnificent Throne, and the Praise is for Allahazwj, Lordazwj of the worlds’.

ثم جلس لا يرفع بصره، فلما نظر ملك الروم إلى الرجلين أخرجهما ثم فرق بينهما ثم بعث إلى يزيد فأحضره، ثم أخرج من خزائنه ثلاثمائة وثلاث عشر صندوقا فيها تماثيل الانبياء وقد زينت بزينة كل نبي مرسل، فأخرج صنما فعرضه على يزيد فلم يعرفه، ثم عرض عليه صنما صنما فلا يعرف منهما شيئا ولا يجيب منها بشئ،

Then heasws sat down and did not raise hisasws eyes. When the king of Rome looked at the two men, brought them out, then separated between the two, then sent for Yazeedla and presented himla. Then he brought out three hundred and thirteen boxes from his treasures wherein were resemblances of the Prophetsas, and it had been adorned with the adorning of every Mursil Prophetas. He brought out an idol and presented it unto Yazeedla, but hela did not recognise it. Then he presented an idol (after) idol, and hela did not recognise anything from these.

ثم سأله عن أرزاق الخلائق، وعن أرواح المؤمنين أين تجتمع ؟ وعن أرواح الكفار أين تكون إذا ماتوا ؟ فلم يعرف من ذلك شيئا:

Then he asked himla about the sustenance of the creature, and about the souls of the Momineen, where do they gather? And about souls of the Kafirs, where do they come to be when they die? But hela did not recognise anything from that.

ثم دعا الحسن بن علي (عليهما السلام) فقال: إنما بدأت بيزيد بن معاوية كي بعلم أنك تعلم ما لا يعلم، ويعلم أبوك ما لا يعلم أبوه، فقدو صف أبوك وأبوه فنظرت في الانجيل فرأيت فيه محمدا رسول الله (صلى الله عليه وآله) والوزير عليا، ونظرت في الاوصياء فرأيت فيها أباك وصي محمد.

Then he called Al-Hassan Bin Aliasws and he said, ‘But rather I began with Yazeed with knowledge lest youasws know what hela does not know and yourasws fatherasws knows what hisla father does not know, losing the description of yourasws fatherasws and hisla father. I looked into the Evangel and I saw Muhammadsaww in it and the vizier Aliasws, and I looked into the successorsas and I saw therein yourasws fatherasws as being a successorasws of Muhammadsaww’.

فقال له الحسن (عليه السلام): سلني عما بدا لك مما تجده في الانجيل، وعما في التوراة، وعما في القرآن اخبرك به إن شاء الله تعالى،

Al-Hassanasws said to him: ‘Ask measws about whatever comes to you from what you have found in the Evangel, and about what is in the Torah, and about what is in the Quran, Iasws will inform you with it, if Allahazwj the Exalted so Desires’.

فدعا الملك بالاصنام، فأول صنم عرض عليه في صفة القمر فقال الحسن (عليه السلام): فهذه صفة آدم أبو البشر، ثم عرض عليه آخر في صفة الشمس فقال الحسن (عليه السلام): هذه صفة حواء ام البشر،

The king called for the idols, and the first idol he presented to himasws had the characteristics of the moon, and Al-Hassanasws said: ‘This is a description of Adamas, fatheras of the humans’. Then he presented another in the characteristics of the sun, and Al-Hassanasws said: ‘This is a description of Hawwaas, motheras of the humans’.

ثم عرض عليه آخر في صفة حسنة فقال: هذه صفة شيث بن آدم وكان أول من بعث وبلغ عمره في الدنيا ألف سنة وأربعين عاما: ثم عرض عليه صنم آخر فقال: هذه صفة نوح صاحب السفينة، وكان عمره ألفا وأربعمائة سنة ولبث في قومه ألف سنة إلا خمسين عاما:

Then he presented another unto himasws being in the characteristics of excellence, and heasws said: ‘This is a description of Shees Bin Adamas, and heas was the first one in the world his aged reached one thousand and forty years’. Then he presented another idol, and heasws said: ‘This is a description of Noahas, owner of the ship, and hisas age was one thousand and four hundred years, and heas stayed among hisas people for a thousand years except fifty years’.

ثم عرض عليه صنم آخر فقال: هذه صفة إبراهيم عريض الصدر، طويل الجبهة، ثم اخرج إليه صنم آخر فقال: هذه صفة إسرائيل وهو يعقوب، ثم اخرج إليه صنم آخر فقال: هذه صفة إسماعيل، ثم اخرج إليه صنم آخر فقال: هذه صفة يوسف بن يعقوب بن إسحاق بن إبراهيم،

Then he presented another idol unto himasws, and heasws said: ‘This is a description of Ibrahimas, wide of chest, tall of stature’. Then he brought out another idol to himasws and heasws said: ‘This is a description of Israeelas, and heas is Yaqoubas’. Then he brought out another idol, and heasws said: ‘Description of Ismailas’. Then he brought out another idol, and heasws said: ‘This is a description of Yusuf Bin Yaqoub Bin Is’haq Bin Ibrahimas’.

ثم اخرج صنم آخر فقال: هذه صفة موسى بن عمران، وكان عمره مائتين وأربعين سنة، وكان بينه وبين إبراهيم خمسمائة عام، ثم اخرج إليه صنم آخر فقال: هذه صفة داود صاحب الحرب،

Then he brought out another idol, and heasws said: ‘This is a description of Musa bin Imranas, and hisas age was two hundred and forty years, and there was between himas and Ibrahimas a duration of five hundred years’. Then he brought out another idol to himasws, and heasws said: ‘This is a description of Dawoodas, the master of war’.

ثم اخرج إليه صنم آخر فقال: هذه صفة شعيب، ثم زكريا ثم يحيى ثم عيسى بن مريم روح الله وكلمته وكان عمره في الدنيا ثلاثة وثلاثون سنة، ثم رفعه الله إلى السماء، ويهبط إلى الارض بدمشق، وهو الذي يقتل الدجال،

Then he brought out another idol, and heasws said: ‘This is a description of Shuayb, then Zakariyaas, then Yahyaas, then Isa Bin Maryamas, Spirit of Allahazwj and Hisazwj Word, and hisas agree in the world was thirty-three years, then Allahazwj Raised himas to the sky, and heas will descend to the earth at Damascus, and heas is the one who will kill Al Dajjalla’.

ثم عرض عليه صنم صنم فيخبر باسم نبي نبي، ثم عرض عليه الاوصياء والوزراء فكان يخبرهم باسم وصي وصي ووزير وزير، ثم عرض عليه أصنام بصفة الملوك فقال الحسن (عليه السلام): هذه أصنام لم نجد صفتها في التوراة ولا في الانجيل ولا في الزبور ولا في القرآن، فلعلها من صفة الملوك.

Then he presented to himasws, idol after idol, and heasws informed with the names of a Prophetas after Prophetas. Then he presented to him the successorsas and the viziers, and heasws was informing him with the names of a successor after successoras, and vizier after vizier. Then he presented idols to him with the description of the kings, and Al-Hassanasws said: ‘These idols, weasws do not find their descriptions in the Torah, nor in the Evangel, nor in the Psalms, nor in the Quran, perhaps these are the descriptions of the kings’.

فقال الملك: أشهد عليكم يا أهل بيت محمد أنكم قد اعطيتم على الاولين والآخرين وعلم التوراة والانجيل والزبور وصحف إبراهيم وألواح موسى،

The king said, ‘I testify that upon youasws all, O Peopleasws of the Household of Muhammadsaww that youasws have been Given over the formers ones and the latter ones, and knowledge of the Torah, and the Evangel, and the Psalms, and Parchments of Ibrahimas, and the Tablets of Musaas’.

ثم عرض عليه صنم يلوح فلما نظر إليه بكى بكاء شديدا فقال له الملك: ما يبكيك ؟ فقال: هذه صفة جدي محمد (صلى الله عليه وآله) كث اللحية، عريض الصدر، طويل العنق، عريض الجبهة، أقنى الانف، أفلج الاسنان، حسن الوجه، قطط الشعر، طيب الريح، حسن الكلام، فصيح اللسان، كان يأمر بالمعروف، وينهى عن المنكر، بلغ عمره ثلاثا وستين سنة،

Then he presented unto himasws an idol with a flag, and when heasws looked at it heasws cried and intense crying, so the king said to himasws, ‘What makes youasws cry?’ Heasws said: ‘This is a description of myasws grandfathersaww Muhammadsaww, thick of beard, wide of chest, tall of neck, wide of forehead, bent of nose, shiny of teeth, beautiful of face, long of hair, aromatic of smell, good of speech, eloquent of tongue. Hesaww used to enjoin with the good and forbid from the evil.

ولم يخلف بعده إلا خاتم مكتوب عليه: لا إله إلا الله، محمد رسول الله، وكان يتختم في يمينه، وخلف سيفه ذو الفقار، وقضيبه، وجبة صوف وكساء صوف كان يتسرول به لم يقطعه ولم يخطه حتى لحق بالله.

Hissaww age reached sixty-three years; and hesaww did not leave behind after himsaww except a ring inscribed upon it: “There is no god except Allahazwj, Muhammadsaww is a Rasoolsaww of Allahazwj’, and hesaww used to wear rings in hissaww right hand, and hesaww left behind hissaww sword (called) Zulfiqar, and hissaww staff, and a woollen coat and a woollen blanker hesaww used to trouser with, not cutting it and not sewing it, until hesaww met Allahazwj’.

فقال الملك: إنا نجد في الانجيل أنه يكون له ما يتصدق على سبطيه، فهل كان ذلك ؟ فقال له الحسن (عليه السلام): قد كان ذلك، فقال الملك: فبقي لكم ذلك ؟ فقال: لا، فقال الملك: لهذه أول فتنة هذه الامة عليها، ثم على ملك نبيكم واختيارهم على ذرية نبيهم، منكم القائم بالحق، الآمر بالمعروف، والناهي عن المنكر.

The king said, ‘We do find in the Evangel that there would happen to be for himsaww what hesaww would give in charity upon hissaww grandsonsasws, was that the case?’ Al-Hassanasws said to him: ‘That has happened’. The king said, ‘Does that remain for youasws?’ Heasws said: ‘No’. The king said, ‘For this is the first Fitna of this community upon it, then upon the kingdom of yourasws Prophetsaww, and their chosen onesasws upon the offspring of their Prophetsaww. From you is the ones standing with the truth, and enjoiner with the good and the forbidder from the evil’.

قال: ثم سأل الملك الحسن (عليه السلام): عن سبعة أشياء خلقها الله لم تركض في رحم، فقال الحسن (عليه السلام): أول هذا آدم، ثم حواء، ثم كبش إبراهيم، ثم ناقة صالح ثم إبليس الملعون ثم الحية، ثم الغراب التي ذكرها الله في القرآن.

He (the narrator) said, ‘Then the king asked Al-Hassanasws about seven things Allahazwj Created not having dwelled in a womb, so Al-Hassanasws said: ‘The first of these is Adamas, then Hawwaas, then the ram of Ibrahimas, then the she-camel of Salihas, then Ibleesla the Accursed, then the snake, then the crow which Allahazwj Mentioned in the Quran’.

ثم سأله عن أرزاق الخلائق فقال الحسن (عليه السلام): أرزاق الخلائق في السماء الرابعة، تنزل بقدر، وتبسط بقدر،

Then he asked himasws about the sustenance of the creatures, so Al-Hassanasws said: ‘The sustenance(s) of the creatures in the sky are in the fourth sky, descending by a determination, and extending by a determination’.

ثم سأله عن أرواح المؤمنين أين يكونون إذا ماتوا ؟ قال: تجتمع عند صخرة بيت المقدس في كل ليلة الجمعة، وهو عرش الله الادنى، منها يبسط الله الارض، وإليه يطويها، ومنها المحشر، ومنها استوى ربنا إلى السماء، والملائكة.

Then he asked him about souls of the Momineen, when do they come to be when they die? Heasws said: ‘They gather by the rock of Bayt Al-Maqdis during every night of Friday, and it is the lowest Throne of Allahazwj. From it Allahazwj Extended the ground, and to it Heazwj will Fold it, and from it will be the Gather, and from it ourasws Lordazwj Rules the Angels to the sky’.

ثم سأله عن أرواح الكفار أين تجتمع ؟ قال: تجتمع في وادي حضرموت وراء مدينة اليمن، ثم يبعث الله نارا من المشرق ونارا من المغرب ويتبعهما بريحين شديدتين فيحشر الناس عند صخرة بيت المقدس، فيحشر أهل الجنة عن يمين الصخرة، ويزلف المتقين، ويصير جهنم عن يسار الصخرة في تخوم الارضين السابعة، وفيها الفلق والسجين،

Then he asked himasws about souls of the Kafirs, where do they gather? Heasws said: ‘They gather in a valley of Hazramout behind a city of Yemen. Then Allahazwj will Send a fire from the east and a fire from the west followed by two severe winds, and the people will gather by the rock of Bayt Al-Maqdis, and Heazwj will Resurrect the people of the Paradise from the right of the rock, and the pious will draw closer, and Hell will come to be on the right of the rock in the confines of the seven firmaments (inner layers of the earth), and therein is Al-Falaq (a chasm in Hell), and Al-Sijjeen (Blazing fire).

فيعرف الخلائق من عند الصخرة، فمن وجبت له الجنة دخلها، ومن وجبت له النار دخلها، وذلك قوله: (فريق في الجنة وفريق في السعير).

Thus, the creatures will be recognised at the rock, so the one who finds the Paradise to be for him, will enter it, and the one who finds the Fire for him will enter it, and these are Hisazwj Words: A party would be in the Paradise, and a party would be in the inferno (Fire) [42:7]’.

فلما أخبر الحسن (عليه السلام) بصفة ما عرض عليه من الاصنام وتفسير ما سأله التفت الملك إلى يزيد بن معاوية وقال: أشعرت أن ذلك علم لا يعلمه إلا نبي مرسل، أو وصي موازر قد أكرمه الله بموازرة نبيه، أو عترة نبي معطفي ؟ وغيره المعادي فقد طبع الله على قلبه، وآثر دنياه على آخرته أو هواه على دينه، وهو من الظالمين.

When Al-Hassanasws informed of the description of whatever was presented unto himasws from the idols, and interpretation of whatever was asked of himasws, the king turned towards Yazeed Bin Muawiyala and said: ‘Are youla aware that, that knowledge, none can know it except a Mursil Prophetas, or a successoras with a ministership whom Allahazwj had Honoured with the ministership of Hisazwj Prophetas, or an offspring of a Chosen Prophetas? And someone else would be the adversary whose heart Allahazwj has Set a seal upon, and he prefers his world over his Hereafter, or his whims over his Religion, and he is from the unjust ones’.

قال: فسكت يزيد وخمد، قال: فأحسن الملك جائزة الحسن (عليه السلام) وأكرمه وقال له: ادع ربك حتى يرزقني دين نبيك، فإن حلاوة الملك قد حالت بيني وبين ذلك، وأظنه شقاء مرديا وعذابا أليما.

He (the narrator) said, ‘Yazeedla was silenced and suppressed. The king was good his awarding Al-Hassanasws and honouring himasws, and said to him, ‘Supplicate to yourasws Lordazwj until Heazwj Graces me the Religion of yourasws Prophetsaww, for the sweetness of the kingship has formed a barrier between me and that, and I think it is a misery, and death, and a painful punishment’.

قال: فرجع يزيد إلى معاوية وكتب إليه الملك: أنه يقال: من آتاه الله العلم بعد نبيكم وحكم بالتوراة وما فيها والانجيل وما فيه والزبور وما فيه والفرقان وما فيه فالحق والخلافة له،

He (the narrator) said, ‘Yazeedla returned to Muawiya and the king wrote to him, ‘The one to whom Allahazwj Gave the knowledge after your Prophetsaww, and judged by the Torah and whatever is in it, and the Evangel and what is in it, and the Psalms and what is in it, and the Furqan (Qurah) and what is in it, is the truth and the Caliphate is for him’.

وكتب إلى علي بن أبي طالب (عليه السلام): أن الحق والخلافة لك، وبيت النبوة فيك وفي ولدك، فقاتل من قاتلك يعذبه الله بيدك، ثم يخلده الله نار جهنم، فإن من قاتلك نجده في الانجيل أن عليه لعنة الله والملائكة والناس أجمعين، وعليه لعنة أهل السماوات والارضين.

And he wrote to Aliasws Bin Abu Talibasws, ‘The truth and the Caliphate is for youasws, and the Household of the Prophetsaww is among youasws and yourasws children. The fighter who fights yourasws Allahazwj will Punish him by Hisazwj Hands, then Allahazwj will Immortalise him in the Fire of Hell, for the one fights you, we find him in the Evangel that upon him is the Curse of Allahazwj and the Angels, and the people altogether, and upon him is the curse of the people of the skies and the firmaments’’.⁴³

3 - د: كتب الحسن البصري إلى الحسن بن علي عليهما السلام: أما بعد فأنتم أهل بيت النبوة، ومعدن الحكمة، وأن الله جعلكم الفلك الجارية في اللجج الغامرة، يلجئ إليكم اللاجئ، ويعتصم بحبلكم الغالي، من اقتدى بكم اهتدى ونجا، ومن تخلف عنكم هلك وغوى، وإني كتبت إليك عند الحيرة واختلاف الامة في القدر، فتفضي إلينا ما أفضاه الله إليكم أهل البيت فنأخذ به.

Al-Hassan Al-Basry wrote to Al-Hassanasws Bin Aliasws: - ‘As for after, yourasws are the Peopleasws of the Household of the Prophet-hood, and the mine of wisdom, and that Allahazwj Made you the flowing ship in the overwhelming deluge. The refugee seeks shelter to youasws, and the exaggerator holds fast unto yourasws rope. One who follows youasws is guided and attains salvation, and one who stays behind from you is destroyed and deviates; and I am writing to you during the confusion and the differing of the community regarding the Pre-determination therefore unfold to us what Allahazwj has Unfolded to youasws, the Peopleasws of the Householdasws, so we can take it from youasws’.

فكتب إليه الحسن بن علي (عليهما السلام): أما بعد فإنا أهل بيت كما ذكرت عند الله وعند أوليائه، فأما عندك وعند أصحابك فلو كنا كما ذكرت ما تقدمتمونا ولا استبدلتم بنا غيرنا،

Al-Hassanasws wrote to him: ‘As for after, weasws the Peopleasws of the Household are as you mentioned, in the Presence of Allahazwj and in the presence of Hisazwj Guardiansasws, and in the presence of your companions. So, if it was as you mentioned, you would have neither preceded us nor replaced usasws with others.

ولعمري لقد ضرب الله مثلكم في كتابه حيث يقول: (أتستبدلون الذي هو أدنى بالذي هو خير) هذا لاوليائك فيما سألوا ولكم فيما استبدلتم، ولولا ما اريد من الاحتجاج عليك وعلى أصحابك ما كتبت إليك بشئ مما نحن عليه، ولئن وصل كتابي إليك لتجدن الحجة عليك وعلى أصحابك مؤكدة، حيث يقول الله عزوجل: (أفمن يهدي إلى الحق أحق أن يتبع أمن لا يهدي إلا أن يهدى فما لكم كيف تحكمون)

And by myasws life, Allahazwj has Struck an example of you all in Hisazwj Book where Heazwj is Saying: Will you be replacing by that which is worse, for that which is better? [2:61]. These are your friends regarding what they asked, and for you is what you have replaced, and had Iasws not wanted the argumentation against you and against your companions, Iasws would not have written to you with anything from what weasws are upon; and if myasws letters arrives to you, you will find the proof against you and against your companions as confirmed, where Allahazwj is Saying: Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35].

فاتبع ما كتبت إليك في القدر فإنه من لم يؤمن بالقدر خيره وشره فقد كفر، ومن حمل المعاصي على الله فقد فجر، إن الله عزوجل لا يطاع بإكراه، ولا يعصى بغلبة، ولا يهمل العباد من الملكة، ولكنه المالك لما ملكهم، والقادر على ما أقدرهم،

Therefore, follow what Iasws am writing to you regarding the Pre-determination, for the one who does not believe in the Pre-determination, its good and its evil, so he has committed Kufr, and the one who bears the disobedience against Allahazwj, so he has prided. Allahazwj Mighty and Majestic can neither be obeyed by force nor obeyed by overcoming, nor do the servant bear from the ownership, but Heazwj is the Owner of what Heazwj has Made them to own, and the Able upon what Heazwj has Enabled them.

فإن ائتمروا بالطاعة لن يكون عنها صادا مثبطا، وان ائتمروا بالمعصية فشاء أن يحول بينهم وبين ما ائتمروا به فعل، وإن لم يفعل فليس هو حملهم عليها ولا كلفهم إياها جبرا،

So, if they were to decide to be with the obedience, there will never happen to be any block from it, any hindrance; and if they were to decide to be with the disobedience, then if Heazwj so Desires to Intervene between them and whatever they have decided with, Heazwj will do so, and if Heazwj does not do so, then Heazwj isn’t the one who has Carried them upon it nor has Heazwj Encumbered them with compulsion.

بل تمكينه إياهم وإعذاره إليهم طرقهم ومكنهم فجعل لهم السبيل إلى أخذ ما أمرهم به وترك مانهاهم عنه، ووضع التكليف عن أهل النقصان والزمانة والسلام.

But, Hisazwj Enabling them and Hisazwj Leaving them to their ways and Enabling them, so Heazwj has Made the way for them to take with what Heazwj has Commanded them with, and leave whatever Heazwj has Forbidden them from, and Placed down the encumberment from the people of deficiency and the integrity. Greetings!’’.⁴⁴

4 - ف: جوابه (عليه السلام) عن مسائل سأله عنها ملك الروم حين وفد إليه ويزيد بن معاوية في خبر طويل اختصرنا منه موضع الحاجة،

Hisasws answer about the questions the king of Rome asked himasws when he sent a delegation to himasws and Yazeed Bin Muawiyala, in a lengthy Hadeeth we are shortening from it the needed subject –

سأله عن المجرة، وعن سبعة أشياء خلقها الله لم تخلق في رحم، فضحك الحسين (عليه السلام) فقال له: ما أضحكك ؟ قال: لانك سألتني عن أشياء ماهي من منتهى العلم إلا كالقذى في عرض البحر، أما المجرة فهي قوس الله، وسبعة أشياء لم تخلق في رحم فأولها آدم، ثم حواء، والغراب، وكبش إبراهيم، وناقة الله، وعصا موسى، والطير الذي خلقه عيسى بن مريم.

He asked himasws about the galaxy, and about seven things Allahazwj Created which were not created in a womb. Al-Husaynasws (Al-Hassanasws) chuckled, so he said to himasws, ‘What makes youasws chuckle?’ Heasws said: ‘Because you asked measws about thing which are not except like the dirt in the breadth of the sea. As for the galaxy, it is a bow of Allahazwj; and seven things which were not created in a womb – the first of these is Adamas, then Hawwaas, and the crow, and ram of Ibrahimas, and she-camel of Allahazwj, and staff of Musaas, and the bird which Isa Bin Maryamas created’.

ثم سأله عن أرزاق الخلائق، فقال: أرزاق العباد في السماء الرابعة ينزلها الله بقدر ويبسطها بقدر.

Then he asked himasws about the sustenance of the creatures, so heasws said: ‘Sustenance of the servants are in the fourth sky. Allahazwj Sends these down by a Determination and Extends it by a Determination’.

ثم سأله عن أرواح المؤمنين أين تجتمع ؟ قال: تجتمع تحت صخرة بيت المقدس ليلة الجمعة، وهو عرش الله الادنى، منها بسط الارض، وإليها يطويها، ومنها استوى إلى السماء، وأما أرواح الكفار فتجتمع في دار الدنيا في حضرموت وراء مدينة اليمن، ثم يبعث الله نارا من المشرق ونارا من المغرب بينهما (معهما ظ) ريحان، فيحشر ان الناس إلى تلك الصخرة في بيت المقدس

Then he asked himasws about souls of the Momineen, where do they gather? Heasws said: ‘They gather beneath the rock of Bayt Al-Maqdis on the night of Friday, and it is the lowest Throne of Allahazwj. From it the ground was spread out and it will be folded back to it, and from it, it is even to the sky. And as for souls of the Kafirs, these gather in the house of the world in Hazramout behind a city of Yemen. Then Allahazwj will Send a fire from the east and a fire from the west with winds in between them, so the people will be gathered to that rock in Bayt Al-Maqdis.

فتحبس في يمين الصخرة، وتزلف الجنة للمتقين، وجهنم في يسار الصخرة في تخوم الارضين، وفيها الفلق وسجين، فتفرق الخلائق من عند الصخرة في بيت المقدس، فمن وجبت له الجنة دخلها من عند الصخرة، ومن وجبت له النار دخلها من عند الصخرة.

They will be imprisoned in the right of the rock, and the Paradise will be decorated for the pious, and Hell would be in the left of the rock in the depths of the firmaments, and therein is Al-Falaq (chasm of Hell), and Sijjeen (Blazing Fire). There will be a differentiation at the rock in Bayt Al-Maqdis, so the one for whom the Paradise is Obligated, will enter it at the rock, and the one for whom the Fire is Obligated will enter it at the rock’’.⁴⁵

5 - ما: جماعة، عن أبي المفضل، عن ابن عقدة، عن محمد بن المفضل بن إبراهيم بن قيس الاشعري، عن علي بن حسان، عن عبد الرحمن بن كثير، عن جعفر بن محمد، عن أبيه، عن جده علي بن الحسين (عليهم السلام) قال: لما أجمع الحسن بن علي (عليهما السلام) على صلح معاوية خرج حتى لقيه فلما اجتمعا قام معاوية خطيبا فصعد المنبر وأمر الحسن (عليه السلام) أن يقول أسفل منه بدرجة،

A group, from Abu Al Mufazzal, from Ibn Aqadah, from Muhammad Bin Al Mufazzal Bin Ibrahim Bin Qays Al Ashary, from Ali Bin Hasaan, from Abdul Rahman Bin Kaseer,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws grandfatherasws Ali Bin Al Husaynasws having said: ‘When Al-Hassanasws Bin Aliasws agreed upon reconciling with Muawiya, heasws went out until heasws met him. When they were together, Muawiya stood up to address and ascended the pulpit and ordered that Al-Hassanasws should speak lower than him by a step.

ثم تكلم معاوية فقال: أيها الناس هذا الحسن بن علي وابن فاطمة رآنا للخلافة أهلا ولم يرنفسه لها أهلا، وقد أتانا ليبايع طوعا، ثم قال: قم يا حسن،

Then Muawiya spoke and he said, ‘O you people! This is Al-Hassanasws sonasws of Aliasws and sonasws of (Syeda) Fatimaasws, and heasws sees us as rightful for the Caliphate and does not see himselfasws as rightful for it, and heasws has come to us to pledge allegiance willingly’. Then he said, ‘Stand, O Hassanasws’.

فقام الحسن (عليه السلام) فخطب فقال: الحمدلله المستحمد بالآلاء وتتابع النعماء، وصارف الشدائد والبلاء عند الفهماء وغير الفهماء المذعنين من عباده لامتناعه بجلاله وكبريائه، وعلوه عن لحوق الاوهام ببقائه، المرتفع عن كنه طيات المخلوقين من أن تحيط بمكنون غيبه رويات عقول الرائين،

Al-Hassanasws stood up and addressed saying: ‘The Praise is for Allahazwj, praised for the Favours and the Bounties that follow, and the Repeller of the difficulties and the affliction with the understanding ones and the ones without understanding, the docile from Hisazwj servants Conferring it by Hisazwj Majesty and Hisazwj Greatness and Hisazwj Loftiness from the imaginations to reach Hisazwj remaining, the Oneazwj Lofty from Hisazwj essence to be defined by the creation from being encompassed by the concealment of Hisazwj being unseen from being seen by the intellects of the openers.

وأشهد أن لا إله إلا الله وحده في ربوبيته ووجوده ووحدانيته، صمد الا شريك له، فردا لا ظهير له،

And Iasws testify that there is no god except Allahazwj, being Alone in Hisazwj Lordship and Hisazwj Existence and Hisazwj Oneness, Mono, there being no associates for Himazwj, Individual, there being no backer for Himazwj.

وأشهد أن محمدا عبده ورسوله، اصطفاه وانتجبه وارتضاه، وبعثه داعيا إلى الحق سراجا منيرا، وللعباد مما يخافون نذيرا، ولما يأملون بشيرا، فنصح للامة، وصدع بالرسالة، وأبان لهم درجات العمالة، شهادة عليها امات واحشر، وبها في الآجلة اقرب وأحبر.

And Iasws testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. Heazwj Chose himsaww and Appointed himsaww and Selected himsaww, and Send himsaww as a caller to the Truth as a radiant lantern, and as a warner to the servant from what they are fearing, and as a giver of glad tidings to what they are wishing for. Hesaww advised to the community, and hesaww broke through with the Message, and clarified to them the ranks of the deeds, testifying that the dead’s ones will be Resurrected, and by these being closer in the future and clearer.

وأقول: معشر الخلائق فاسمعوا، ولكم أفئدة وأسماع فعوا، إنا أهل بيت أكرمنا الله بالاسلام واختارنا واصطفانا واجتبانا فأذهب عنا الرجس وطهرنا تطهيرا والرجس هو الشك، فلا نشك في الله الحق ودينه أبدا، وطهرنا من كل أفن وغية مخلصين إلى آدم نعمة منه،

And Iasws am speaking, community of people, therefore listen, open the hearts and listen, then retain! Weasws are the Peopleasws of the Household. Allahazwj Honoured usasws with Al Islam, and Chose usasws, and Nominated usasws, and Selected usasws and Removed the uncleanness from usasws and Cleansed usasws; and the uncleanness, it is the doubt, therefore weasws do not doubt regarding Allahazwj of the Truth and Hisazwj Religion, ever! And Heazwj Cleansed usasws from every stupidity and error, being purified up to Adamas, as a Favour from Himazwj.

لم يفترق الناس قط فرقتين إلا جعلنا الله في خيرهما، فأدت الامور وأفضت الدهور إلى أن بعث الله محمدا (صلى الله عليه وآله) للنبوة، واختاره للرسالة، وأنزل عليه كتابا، ثم أمره بالدعاء إلى الله عزوجل

The people were not separated into two groups at all except Allahazwj Made usasws to be in the better of the two. The matters repeated, and the times passed, until Allahazwj Sent Muhammadsaww for the Prophet-hood, and Chose himsaww for the Message, and Revealed the Book unto himsaww. Then Heazwj Commanded himsaww with the calling to Allahazwj Mighty and Majestic.

فكان أبي (عليه السلام) أول من استجاب لله تعالى ولرسوله (صلى الله عليه وآله)، وأول من آمن وصدق الله ورسوله، وقد قال الله تعالى في كتابه المنزل على نبيه المرسل: (أفمن كان على بينة من ربه ويتلوه شاهد منه) فرسول الله الذي على بينة من ربه، وأبي الذي يتلوه وهو شاهد منه،

Myasws fatherasws was the first one to answer to Allahazwj the Exalted and to Hisazwj Rasoolsaww, and the first one to believe and ratify Allahazwj and Hisazwj Rasoolsaww; and Allahazwj the Exalted has Said in Hisazwj Book Revealed unto Hisazwj Mursil Prophetsaww: So the one who was upon a clear Proof from his Lord, and a witness from him recites it [11:17]. Thus, Rasool-Allahsaww was the one who was upon a clear proof from hissaww Lordazwj, and myasws fatherasws was the one who was the witness from him.

وقد قال له رسوله (صلى الله عليه وآله) حين أمره أن يسير إلى مكة والموسم ببراءة: (سربها يا علي فإني امرت أن لا يسير بها إلا أنا أو رجل مني وأنت هو) فعلي من رسول الله، ورسول الله منه،

And Hisazwj Rasoolsaww has said to himasws where hesaww instructed himasws that heasws travels to Makkah and (during) the season (of Hajj) with a disavowment (Surah Tawba): ‘Be cheerful with it, O Aliasws, for Isaww am Commanded that none shall travel with it except Isaww or a man from mesaww, and youasws are himasws’. Thus, Aliasws is from Rasool-Allahsaww, and Rasool-Allahsaww is from himasws.

وقال له النبي حين قضى بينه وبين أخيه جعفر بن أبي طالب ومولاه زيد بن حارثة في ابنة حمزة: (أما أنت يا علي فمني وأنا منك، وأنت ولي كل مؤمن من بعدي) فصدق أبي رسول الله (صلى الله عليه وآله) سابقا ووقاه بنفسه.

And the Prophetsaww said to himasws where hesaww judged between himasws and hisasws brother Ja’farasws Bin Abu Talibasws and his slave Zayd Bin Haris regarding a daughter of Hamzara: ‘But youasws, O Aliasws are from mesaww and Isaww am from youasws, and youasws are a Guardianasws of every Momin from after mesaww’. So, myasws fatherasws ratified Rasool-Allahsaww foremost and saved himsaww by himselfasws.

ثم لم يزل رسول الله في كل موطن يقدمه، ولكل شديد يرسله ثقة منه به وطمأنينة إليه، لعلمه بنصيحة الله ورسوله، وأنه أقرب المقربين من الله ورسوله،

Then, Rasool-Allahsaww did not cease to place himasws ahead in every place, and send himasws to every difficulty, as a reliance with himasws from himsaww, and trustworthy one to himsaww, for hisasws knowledge with the Advice of Allahazwj and Hisazwj Rasoolsaww, and heasws is the closest of the ones of proximity from Allahazwj and Hisazwj Rasoolsaww.

وقد قال الله عزوجل: (السابقون السابقون اولئك المقربون) فكان أبي سابق السابقين إلى الله تعالى وإلى رسوله (صلى الله عليه وآله) وأقرب الاقربين،

And Allahazwj Mighty and Majestic has Said: ‘And the foremost are the foremost [56:10], so myasws fatherasws was the foremost of the foremost ones to Allahazwj the Exalted and Hisazwj Rasoolsaww, and the closest of the closest ones.

وقد قال الله تعالى: (لا يستوي منكم من أنفق من قبل الفتح وقاتل اولئك أعظم درجة) فأبي كان أولهم إسلاما وإيمانا، وأولهم إلى الله ورسوله هجرة ولحوقا، وأولهم على وجده ووسعه نفقة،

And Allahazwj the Exalted Said: ‘They are not the same - the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level [57:10], so myasws fatherasws was the first of them in Islam and Eman, and the first of them to Allahazwj and Hisazwj Rasoolsaww in emigrating and meeting, and the first of them upon hissaww generosity and capacious spending.

قال سبحانه: (والذين جاءوا من بعدهم يقولون ربنا اغفر لنا ولاخواننا الذين سبقونا بالايمان ولا تجعل في قلوبنا غلا للذين آمنوا ربنا إنك رءوف رحيم) فالناس من جميع الامم يستغفرون له بسبقه إياهم إلى الايمان بنبيه (صلى الله عليه وآله)، وذلك أنه لم يسبقه إلى الايمان به أحد،

The Glorious Said: And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10], so the people from the entirety of the communities are seeking Forgiveness for himasws due to hisasws preceding them to the belief in Hisazwj Prophetsaww, and that is because no one preceded himasws to the Eman.

وقد قال الله تعالى: (والسابقون الاولون من المهاجرين والانصار والذين اتبعوهم بإحسان) فهو سابق جميع السابقين، فكما أن الله عزوجل فضل السابقين على المتخلفين والمتأخرين فكذلك فضل سابق السابقين على السابقين

And Allahazwj the Exalted Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, [9:100]. Thus, heasws is the foremost of the entirety of the foremost ones. So, if it is that Allahazwj Mighty and Majestic Merited the foremost ones over the ones staying behind and the delayed ones, similar to that Heazwj Merited the foremost of the foremost ones over the foremost ones.

وقد قال الله تعالى: (أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد في سبيل الله) فهو المجاهد في سبيل الله حقا، وفيه نزلت هذه الآية، وكان ممن استجاب لرسول الله (صلى الله عليه وآله) عمه حمزة وجعفر ابن عمه،

And Allahazwj the Exalted has Said: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? [9:19]. Heasws is the true fighter in the Way of Allahazwj, and this Verse was Revealed regarding himasws, and from the ones who answered to Rasool-Allahsaww were hissaww uncle Hamzaasws and Ja’farasws hissaww cousin.

فقتلا شهيدين رضي الله عنهما في قتلى كثيرة معهما من أصحاب رسول الله (صلى الله عليه وآله) فجعل الله تعالى حمزة سيد الشهداء من بينهم، وجعل لجعفر جناحين يطير بهما مع الملائكة كيف يشاء من بينهم وذلك لمكانهما من رسول الله (صلى الله عليه واله) ومنزلتهما وقرابتهما منه، وصلى رسول الله (صلى الله عليه وآله) على حمزة سبعين صلاة من بين الشهداء الذين استشهدوا معه،

Theyasws were both killed as martyrs, may Allahazwj be Pleased from them, among a lot of the ones from the companions of Rasool-Allahsaww who were killed with themra. So, Allahazwj the Exalted Made Hamzaasws as the chief of the martyrs from between them, and Made two wings to be for Ja’farasws flying with these along with the Angels however heasws so desires to from between them, and that is due to what was for themasws from Rasool-Allahazwj, and theirasws status, and theirasws close relationship from himsaww, and Rasool-Allahsaww prayed seventy Salats upon Hamzaasws from between the martyrs, those who were martyred with himasws.

وكذلك جعل الله تعالى لنساء النبي (صلى الله عليه وآله) للمحسنة منهن أجرين، وللمسيئة منهن وزرين ضعفين لمكانهن من رسول الله (صلى الله عليه وآله)، وجعل الصلاة في مسجد رسول الله (صلى الله عليه وآله) بألف صلاة في سائر المساجد إلا مسجد الحرام مسجد خليله إبراهيم (عليه السلام) بمكة، وذلك لمكان رسول الله (صلى الله عليه وآله) من ربه،

And similar to that, Allahazwj the Exalted Made two Recompenses to be for the wives of the Prophetsaww, the good ones from them, and two burdens, double (sins) to be for the disobedient ones from them, due to their position from Rasool-Allahsaww, and Made the Salat (prayed) in the Masjid of Rasool-Allahsaww equate to a thousand Salats (prayed) in the rest of the Masajids except the Sacred Masjid, Masjid of Hisazwj friend Ibrahimas at Makkah, and that is due to the position of Rasool-Allahsaww from hissaww Lordazwj.

وفرض الله عزوجل الصلاة على نبيه (صلى الله عليه وآله) على كافة المؤمنين، فقالوا: يا رسول الله كيف الصلاة عليك ؟ فقال: قولوا: اللهم صل على محمد وآل محمد فحق على كل مسلم أن يصلي علينا مع الصلاة على النبي (صلى الله عليه وآله) فريضة واجبة

And Allahazwj Mighty and Majestic Obligated the Salawat upon Hisazwj Prophetsaww upon the entirety of the Momineen, so they said, ‘O Rasool-Allahsaww! How is the Salawat upon yousaww (to be recited)?’ Hesaww said: ‘Say, ‘O Allahazwj, Send Salawat upon Muhammadsaww and the Progenyasws of Muhammadsaww’’. Therefore, it is a right upon every Muslim that he sends Salawat upon usasws along with the Salawat upon the Prophetsaww, as a necessity, and Obligation.

وأحل الله تعالى خمس الغنيمة لرسوله (صلى الله عليه وآله) وأوجبها له في كتابه، وأوجب لنا من ذلك ما أوجب له، وحرم عليه الصدقة وحرمها علينا معه، فأدخلنا وله الحمد فيما أدخل فيه نبيه (صلى الله عليه وآله)، وأخرجنا ونزهنا مما أخرجه منه ونز هه عنه كرامة أكرمنا الله عزوجل بها، وفضيلة فضلنا بها على سائر العباد،

And Allahazwj the Exalted Legalised five booties for Hisazwj Rasoolsaww and Obligated these for himsaww in Hisazwj Book, and Obligated for usasws what Heazwj had Obligated for himsaww, and Heazwj Prohibited the charity unto himsaww and Prohibited it unto usasws along with himsaww. Thus, Heazwj Included usasws in the praise for Himazwj in what Heazwj Included Hisazwj Prophetsaww in, and Kept usasws out and Removed us Deemed usasws to be far above from what Heazwj Kept himsaww out from and Deemed himsaww to be far above from it, as an honour Allahazwj Mighty and Majestic Honoured usasws with, and as a merit Heazwj Merited usasws with over the rest of the servants.

فقال الله تعالى لمحمد صلى الله ليه وآله حين جحده كفرة أهل الكتاب وحاجوه: (فقل تعالوا ندع أبناء نا وأبناءكم ونساءنا ونساءكم وأنفسنا وأنفسكم ثم نبتهل فنجعل لعنة الله على الكاذبين) فأخرج رسول الله (صلى الله عليه وآله) من الانفس معه أبي، ومن البنين أناو أخي، ومن النساء امي فاطمة من الناس جميعا فنحن أهله ولحمه ودمه ونفسه ونحن منه وهومنا،

Allahazwj the Exalted Said to Muhammadsaww where hesaww fought the Kufr of the People of the Book and they argued (against) himsaww: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61]. So, Rasool-Allahsaww brought out from the ‘selves’, myasws fatherasws, and from the ‘sons’ Iasws and myasws brotherasws, and from the ‘women’, myasws motherasws (Syeda) Fatimaasws, from the entirety of the people. Thus, weasws are hissaww flesh, and hissaww blood, and hissaww selves, and weasws are from himsaww and hesaww is from usasws.

وقد قال الله تعالى: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهر كم تطهيرا) فلما نزلت آية التطهير جمعنا رسول الله صلى الله عليه وآله أنا وأخي وامي وأبي فجللنا ونفسه في كساء لام سلمة خيبري، وذلك في حجرتها وفي يومها

And Allahazwj the Exalted has Said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. So, when this Verse of Purification was Revealed, Rasool-Allahsaww gathered usasws, Iasws and myasws brotherasws, and myasws motherasws and myasws fatherasws, and hesaww made himselfsaww to be in the Khyberi cloak of Umm Salmara, and that was in herra chamber and during herra day.

فقال: اللهم هؤلاء أهل بيتي، وهؤلاء أهلي وعترتي فاذهب عنهم الرجس وطهرهم تطهيرا، فقالت ام سلمة رضي الله عنها: أدخل معهم يا رسول الله ؟ قال لها رسول الله (صلى الله عليه وآله): يرحمك الله أنت على خيرو إلى خير أرضاني عنك ! ولكنها خاصة لي ولهم

Hesaww said: ‘O Allahazwj! These are the Peopleasws of mysaww Household, and they are mysaww family, and mysaww offspring, therefore remove the uncleanness from themasws and Purify them with a Purification’. Umm Salmara said, ‘Can Ira enter to be with themasws, O Rasool-Allahsaww?’ Rasool-Allahsaww said to herra: ‘May Allahazwj have Mercy on youra! Youra are upon good and to the good. Isaww am pleased from youra, but it is especially for measws and for themasws’.

ثم مكث رسول الله (صلى الله عليه وآله) بعد ذلك بقية عمره حتى قبضه الله إليه، يأتينا في كل يوم عند طلوع الفجر فيقول: (الصلاة يرحمكم الله، إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا)

Then Rasool-Allahsaww resided after that for the remainder of hissaww lifetime until Allahazwj Captured hissaww (soul) to Himazwj. Hesaww came to us during every day at the emergence of the dawn and hesaww says: ‘The Salat, may Allahazwj have Mercy on youasws all. But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].

وأمر رسول الله (صلى الله عليه وآله) بسد الابواب الشارعة في مسجده غير بابنا، فكلموه في ذلك فقال: أما إني لم أسد أبوابكم ولم أفتح باب علي من تلقاء نفسي، ولكني أتبع ما يوحى إلي، وإن الله أمر بسدها وفتح بابه،

And Rasool-Allahsaww ordered for the closure of the doors, the ones which opened into hissaww Masjid, apart from ourasws door. So, they (companions) spoke to himsaww regarding that, and hesaww said: ‘But Isaww did not close your doors and did not open the door of Aliasws from mysaww own self, but Isaww follow whatever is Revealed unto mesaww, and that Allahazwj Commanded with the closure of these and keeping hisasws door open’.

فلم يكن من بعد ذلك أحد تصيبه جنابة في مسجد رسول الله (صلى الله عليه وآله) ويولد فيه الا ولا دغير رسول الله (صلى الله عليه وآله) وأبي علي بن أبي طالب (عليه السلام) تكرمة من الله تبارك وتعالى لنا، وفضلا اختصنا به على جميعا الناس،

So, there did not happen to be from after that, anyone being hit by a sexual impurity in the Masjid of Rasool-Allahazwj, and be born in it and give birth in it, apart from Rasool-Allahsaww and myasws father Aliasws Bin Abu Talibasws, as a Prestige from Allahazwj Blessed and Exalted to usasws, and as a merit Heazwj Chose usasws with over the entirety of the people.

وهذا باب أبي قرين باب رسول الله (صلى الله عليه وآله) في مسجده، ومنزلنا بين منازل رسول الله (صلى الله عليه وآله)، وذلك أن الله أمر نبيه (صلى الله عليه وآله) أن يبني مسجده فبنى فيه عشرة أبيات تسعة لبنيه وأزواجه، وعاشرها وهو متوسطها لابي، وها هو بسبيل مقيم، والبيت هو المسجد المطهر وهو الذي قال الله تعالى: (أهل البيت) فنحن أهل البيت، ونحن الذين أذهب الله عنا الرجس وطهرنا تطهيرا.

This door of myasws fatherasws was paired with the door of Rasool-Allahsaww in hissaww Masjid, and ourasws house was between the houses of Rasool-Allahsaww, and that is because Allahazwj Commanded Hisazwj Prophetsaww that hesaww builds hissaww Masjid, so hesaww built therein nine houses for hissaww wives and children, and its tenth one, and it was in the middle of it, for myasws fatherasws, and here it was in the path of the dwellings; and the house, it is the clean Masjid, and it is which Allahazwj the Exalted Said: People of the Household [33:33]. Thus, weasws are the Peopleasws of the Household, and weasws are those Allahazwj Removed the uncleanness from usasws and Purified usasws with a Purification.

أيها الناس إني لو قمت حولا فحولا أذكر الذي أعطانا الله عزوجل وخصنا به من الفضل في كتابه وعلى لسان نبيه صلى الله عليه وآله لم احصه.

O you people! Iasws, if Iasws were to stay for year after year, Iasws would mention that which Allahazwj Mighty and Majestic Gave us and Specialised usasws with, from the merits in Hisazwj Book and upon the tongue of Hisazwj Prophetsaww, which cannot be counted.

وأنا ابن النبي النذير البشير والسراج المنير، الذي جعله الله رحمة للعالمين، وأبي علي (عليه السلام) ولي المؤمنين، وشبيه هارون. وإن معاوية بن صخر زعم أني رأيته للخلافة أهلا، ولم أر نفسي لها أهلا،

And Iasws am a sonasws of the Prophetsaww, the warner, the giver of glad tidings and the radiant lantern whom Allahazwj Made to be as a Mercy for the worlds; and myasws fatherasws Aliasws is a Guardianasws of the Momineen, and hisasws resemblance is Harounas, and that Muawiya Bin Sakhar claims that Iasws see him as rightful for the Caliphate and do not see myselfasws are rightful for it.

فكذب معاوية وأيم الله لانا أولى الناس بالناس في كتاب الله وعلى لسان رسول الله صلى الله عليه وآله غير أنا لمنزل أهل البيت مخيفين مظلومين مضطهدين منذ قبض رسول الله،

Muawiya has lied, and Iasws swear by Allahazwj, weasws are foremost of the people with the people in the Book of Allahazwj and upon the tongue of Rasool-Allahsaww, apart from (the fact that) weasws are at the status of the Peopleasws of the Household, scared, oppressed, coerced since Allahazwj Captured (the soul of) Rasool-Allahsaww.

فالله بيننا وبين من ظلمنا حقنا، ونزل على رقابنا، وحمل الناس على أكتافنا، ومنعنا سهمنا في كتاب الله من الفئ والغنائم، ومنع امنا فاطمة عليها السلام إرثها من أبيها، إنا لا نسمي أحدا ولكن اقسم بالله قسما تأليا لو أن الناس سمعوا قول الله ورسوله لاعطتهم السماء قطرها، والارض بركتها، ولما اختلف في هذه الامة سيفان، ولاكلوها خضراء خضرة إلى يوم القيامة،

Allahazwj is between usasws and the ones who oppress usasws of ourasws rights, and swooped upon ourasws necks, and loaded the people upon ourasws shoulders, and prevented usasws of ourasws share in the Book of Allahazwj from the ‘Fey’ (booty) and the spoils of war, and prevented ourasws motherasws (Syeda) Fatimaasws or herasws inheritance from herasws fathersaww. Weasws are not naming anyone, but Iasws swear by Allahazwj the following swear, if the people were to listen to the Words of Allahazwj and Hisazwj Rasoolsaww, the sky will give them its drops, and the earth its Blessings, and no two swords would differ in this community, and they would be eating greenery, greenery up to the Day of Judgment.

وإذا ما طمعت يا معاوية فيها، ولكنها لما اخرجت سالفا من معدنها وزحزحت عن قواعدها تنازعتها قريش بينها وترامتها كترامي الكرة حتى طمعت فيها أنت يا معاوية وأصحابك من بعدك.

And when you, O Muawiya, were greedy regarding it (kingdom), it became such that it did not bring forth from its mine before and moved away from its foundation. The Quraysh snatched it and kicked it around like the ball, until you were greedy with regards to it, O Muawiya, and (so will) your companions from after you.

وقد قال رسول الله صلى الله عليه وآله: (ما ولت امة أمرها رجلا قط وفيهم من هو أعلم منه إلالم يزل أمرهم يذهب سفالا حتى يرجعوا إلى ما تركوا) وقد تركت بنو إسرائيل وكانوا أصحاب موسى (عليه السلام) هارون أخاه وخليفته ووزيره، وعكفوا على العجل و أطاعوا فيه سامريهم، وهم يعلمون أنه خليفة موسى (عليه السلام)،

And Rasool-Allahsaww said: ‘A community will not make any man a ruler for its affairs at all while there is among them one who is more knowledgeable than him, except their affairs will not cease to decline lower until they return to what they had left); and the Children of Israel had left, and they were the companions of Musaas, (neglecting) Harounas hisas brotheras as hisas Caliph and hisas Vizier, and they manufacture the calf, and in that, they obeyed their Samirila, and although they knew that heas was the Caliph of Musaas.

وقد سمعت هذه الامة رسول الله (صلى الله عليه وآله) يقول ذلك لابي: (إنه مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي) وقد رأوا رسول الله (صلى الله عليه وآله) حين نصبه لهم بغدير خم، وسمعوه ونادى له بالولاية ثم أمرهم أن يبلغ الشاهد منهم الغائب

And this community had heard Rasool-Allahsaww saying that to myasws fatherasws: ‘Heasws is from mesaww at the status of Harounas from Musaas except that there will be no Prophetas after mesaww; and they had reported that when Rasool-Allahazwj nominated himasws to them at Ghadeer Khumm, and named himasws, and called for himasws with the Wilayah, then ordered them that the ones present should make it reach the absentees.

وقد خرج رسول الله (صلى الله عليه وآله) حذرا من قومه إلى الغار لما أجمعوا على أن يمكروا به، وهو يدعو هم لما لم يجد عليهم أعوانا ولو وجد عليهم أعوانا لجاهدهم، وقد كف أبي يده وناشدهم واستغاث أصحابه فلم يغث ولم ينصر، ولو وجد عليهم أعوانا ما أجابهم، وقد جعل في سعة كما جعل النبي (صلى الله عليه وآله) في سعة،

And Rasool-Allahsaww had gone out to the cave, being cautious from hissaww people when they had gathered upon plotting (to kill) himsaww, and hesaww called them to what hesaww could not find any supporters, and had hesaww found supporters against them, hesaww would have fought them, and myasws fatherasws had withheld hisasws hand and adjured them, and Iasws sought the help of hissaww companions, but they did not support and did not help, and if Iasws had found supporters Iasws would have answered them; and Iasws have been made to be in a leeway just as the Prophetsaww was made to be in a leeway.

وقد خذلتني الامة وبايعتك يا ابن حرب، ولو وجدت عليك أعوانا يخلصون ما بايعتك، وقد جعل الله عزوجل هارون في سعة حين استضعفوه قومه وعادوه، كذلك أنا وأبي في سعة من الله حين تركتنا الامة وبايعت غيرنا ولم نجد عليه أعوانا، وإنما هي السنن والامثال ينبع بعضها بعضا.

And the community has abandoned measws and pledged their allegiances to you, O Ibn Harb, and had Iasws found supporters against you, they would have finished off what allegiance they have pledged to you. And Allahazwj Mighty and Majestic Made Harounas to be in a leeway where hisas people weakened himas and were inimical to himas. Similar to that am Iasws and myasws fatherasws, in a leeway from Allahazwj when the community neglected usasws and pledged allegiances to others and weasws could not find supporters upon it. But rather, these are the ways and the examples stemming from each other.

أيها الناس إنكم لو التمستم بين المشرق والمغرب رجلا جده رسول الله (صلى الله عليه وآله) وأبو وصي رسول الله لم تجدوا غيري وغير أخي،

O you people! If you were to seek between the east and the west a man whose grandfather is Rasool-Allahsaww and his father is a successorasws of Rasool-Allahsaww, you will not find anyone apart from measws and myasws brotherasws.

فاتقوا الله ولا تضلوا بعد البيان، و كيف بكم وأنى ذلك منكم ؟ ألا وإني قد بايعت هذا وأشار بيده إلى معاوية وإن أدري لعله فتنة لكم ومتاع إلى حين.

Therefore, fear Allahazwj and do not go astray after the explanation, and how is it with you all and Iasws am that from you? Indeed! And Iasws have pledged allegiance to this one’ – and heasws gestured towards Muawiya’, ‘And Iasws know that he is a Fitna for you all and an enjoyment for a while.

أيها الناس إنه لا يعاب أحد بترك حقه، وإنما يعاب أن يأخذ ما ليس له، وكل صواب نافع، وكل خطاء ضار لاهله، وقد كانت القضية ففهمها سليمان فنفعت سليمان ولم تضر داود عليهما السلام، فأما القرابة فقد نفعت المشرك وهي والله للمؤمن أنفع،

O you people! No one can be criticised for leaving his right, but rather he will be criticised, the one who takes what isn’t for him; and every correct things is beneficial, and every error is harmful to its owner; and it has been judged, and Suleymanas understood it and benefited, and it did not harm Dawoodas. As for the close relationship, the Polytheists has benefited, and by Allahazwj it’s benefit is for the Momin.

قال رسول الله (صلى الله عليه وآله) لعمه أبي طالب وهو في الموت: قل: (لا إله إلا الله) أشفع لك بها يوم القيامة، ولم يكن رسول الله (صلى الله عليه وآله) يقول له ويعد إلا ما يكون منه على يقين، وليس ذلك لاحد من الناس كلهم غير شيخنا - أعني أبا طالب -

Rasool-Allahsaww said to hissaww uncle Abu Talibasws, and heasws was (near) to the death: ‘Say, ‘There is no god except Allahazwj’, Isaww will intercede for youasws due to it on the Day of Qiyamah’, and Rasool-Allahsaww did not come to be saying to himasws and repeating except what happened to be upon a certainty for himasws, and that isn’t for anyone from the people, all of them, apart from our Sheykh, Iasws mean Abu Talibasws.

يقول الله عزوجل: (وليست التوبة للذين يعملون السيئات حتى إذا حضر أحدهم الموت قال إني تبت الآن ولا الذين يموتون وهم كفار اولئك أعتدنا لهم عذابا أليما).

Allahazwj Mighty and Majestic is Saying: And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, nor (for) those who are dying while they are Kafirs – for them, We have Prepared a painful Punishment [4:18].

أيها الناس اسمعوا وعوا واتقوا الله وراجعوا وهيهات منكم الرجعة إلى الحق وقد صار عكم النكوص وخامركم الطغيان (2) والجحود، أنلزمكموها وأنتم لها كارهون، والسلام على من اتبع الهدى.

O you people! Listen and retain, and fear Allahazwj, and return, and the returning to the Truth is far from you, and the regression has been quickened to you, and your entertaining the dictatorship and the rejection. These are necessitated to you while you are being coerced to him, and the greetings be upon the one who follows the Guidance’’.

قال: فقال معاوية: والله ما نزل الحسن حتى أظلمت علي الارض، وهممت أن أبطش به، ثم علمت أن الاغضاء أقرب إلى العافية.

He (the narrator) said, ‘Muawiya said, ‘By Allahazwj! Al-Hassanasws did not descend until the ground had darkened upon me, and I would be annihilated with it, then I knew that the silence is closer to the tranquillity’’.⁴⁶

* (باب 10) * * (مناظرات على بن الحسين عليهما السلام واحتجاجاته) *

CHAPTER 10 – DEBATE OF ALIasws BIN AL-HUSAYNasws AND HISasws ARGUMENTATION

1 - ج: عن أبي حمزة الثمالي قال: دخل قاض من قضاة الكوفة على علي بن الحسين عليهما السلام فقال له: جعلني الله فداك أخبرني عن قول الله عزوجل: (وجعلنا بينه وبين القرى التي باركنا فيها قرى ظاهرة وقدرنا فيها السير سيروا فيها ليالي وأياما آمنين)

From Abu Hamza Al Sumaly who said,

‘A judge from the judges of Al-Kufa came to Aliasws Bin Al-Husaynasws said to himasws: ‘May Allahazwj Make me to be sacrificed for youasws! Inform me about the Words of Allahazwj Mighty and Majestic: And We Made between them and the towns which We had Blessed therein, apparent towns, and We Apportioned the travelling therein: “Travel in these during nights and days in security” [34:18]’.

قال له: ما يقول الناس فيها قبلكم بالعراق ؟ قال: يقولون: إنها مكة. فقال: وهل رأيت السرق في موضع أكثر منه بمكة ؟ قال: فما هو ؟ قال: إنما عنى الرجال. قال: وأين ذلك في كتاب الله ؟ فقال: أو ما تسمع إلى قوله تعالى: (وكأين من قرية عتت عن أمر ربها ورسله) وقال: (وتلك القرى أهلكناهم) وقال: (اسئل القرية التي كنا فيها والعير التي أقبلنا فيها) فليسأل القرية أو الرجال أو العير،

Heasws said to him: ‘What are the people saying before you at Al-Iraq?’ He said, ‘They are saying, ‘It is Makkah’. Heasws said: ‘And have you seen the theft in any place more than at Makkah?’ He said, ‘So, what is it?’ Heasws said: ‘But rather, it means the men’. He said, ‘And where is that in the Book of Allahazwj?’ Heasws said: ‘Or, have you not heard up to the Words of the Exalted: And how many a town rebelled against the Command of its Lord and His Messengers, [65:8]; and Said: And those towns [18:59]; and Said: And ask the town (people) which we were in, [12:82], so, will he be asking the town, or the men, or the camels?’

قال: وتلا (عليه السلام) آيات في هذا المعنى، قال: جعلت فداك فمن هم ؟ قال (عليه السلام): نحن هم،

He said, ‘And heasws recited (other) Verses in this meaning’. He said, ‘May I be sacrificed for youasws! So, who are they?’ Heasws said: ‘Weasws are they’.

وقوله: (سيروا فيها ليالي وأياما آمنين) قال: آمنين من الزيغ.

And Hisazwj Words: “Travel in these during nights and days in security” [34:18], heasws said: ‘Safe from the deviation’’ (ask from themasws during the days or nights).⁴⁷

2 - ج: وروي أن زين العابدين علي بن الحسين عليهما السلام مر على الحسن البصري وهو يعظ الناس بمنى فوقف عليه ثم قال: امسك أسألك عن الحال التي أنت عليها مقيم، أترضاها لنفسك فيما بينك وبين الله للموت إذا نزل بك غدا ؟ قال: لا،

It is reported that Zayn Al-Abideenasws Aliasws Bin Al-Husaynasws passed by Al-Hassan Al-Basry and he was preaching the people at Mina, so heasws paused at him, then said: ‘Pause while Iasws question you about the state which you are standing upon. Would you be pleased with it for yourself regarding what is between you and Allahazwj for the death, when it descends with you tomorrow?’ He said, ‘No’.

قال: أفتحدث نفسك بالتحول والانتقال عن الحال التي لا ترضاها لنفسك إلى الحال التي ترضاها ؟ قال: فأطرق مليا ثم قال: إني أقول ذلك بلا حقيقة، قال: أفترجو نبيا بعد محمد يكون لك معه سابقة ؟ قال: لا. قال أفترجو دارا غير الدار التي أنت فيها ترد إليها فتعمل فيها ؟ قال: لا، قال: أفرأيت أحدا به مسكة عقل رضي لنفسه من نفسه بهذا ؟

Heasws said: ‘Do you discuss with yourself with the transfer and the changing from the state which you are not pleased with for yourself to the state which you will be pleased with?’ He said, ‘He bowed his head for a while, then said, ‘I am saying that without any reality’. Do you hope for a Prophetas after Muhammadsaww happen to be for you, having been with himas previously?’ He said, ‘No’. Heasws said: ‘Do you hope for a house other than the house which you are in, to return to it and do deeds in it?’ He said, ‘No’. Do you see anyone having grip of intellect with him to be pleased for himself from himself with this?

إنك على حال لا ترضاها، ولا تحدث نفسك بالانتقال إلى حال ترضاها على حقيقة، ولا ترجو نبيا بعد محمد، ولا دارا غير الدار التي أنت فيها فترد إليها فتعمل فيها، وأنت تعظ الناس !

You are upon a state you are neither pleased with, nor do you discuss with yourself with the transfer to a state you are pleased with upon reality, nor do you hope for a Prophetas after Muhammadsaww, nor a house other than the house which you are in so you can return to it and work some deeds in it, and you are preaching the people!’’

وفي رواية اخرى: فلم تشغل الناس عن الفعل و أنت تعظ الناس ؟

And in another report: ‘Then why are you occupying the people from the deeds and you are preaching the people?’

قال: فلما ولى (عليه السلام) قال الحسن: منهذا ؟ قالوا: علي بن الحسين عليهما السلام، قال: أهل بيت علم. فما رئي الحسن بعد ذلك يعظ الناس.

He (the narrator) said, ‘When heasws turned back, Al-Hassan said, ‘Who is this one?’ They said, ‘Aliasws Bin Al-Husaynasws’. He said, ‘Peopleasws of the Household of knowledge’. After that, Al-Hassan was not seen preaching the people’’.⁴⁸

3 - أقول: وروى السيد المرتضى رحمه الله في كتاب الفصول عن الشيخ بإسناده قال: سأل رجل علي بن الحسين عليهما السلام فقال له: أخبرني يا ابن رسول الله بماذا فضلتم الناس جميعا وسدتموهم ؟

I (Majlisi) am saying, ‘It is reported by Al Seyyid Al Murtaza in the book ‘Al Fusool’ from the Sheykh (Al Mufeed) by his chain,

‘He said, ‘A man asked Aliasws Bin Al-Husaynasws saying to himasws, ‘Inform me, O sonasws of Rasool-Allahsaww! Due to what has Allahazwj Merited you (Imamsasws) over the people in their entirety and as their Chiefs?’

فقال له: أنا اخبرك بذلك، اعلم أن الناس كلهم لا يخلون من أن يكونوا أحد ثلاثة: إما رجل أسلم على يد جدنا رسول الله فهو مولانا ونحن ساداته وإلينا يرجع بالولاء، أو رجل قاتلنا فقتلناه فمضى إلى النار، أو رجل أخذنا منه الجزية عن يد وهو صاغر، ولا رابع للقوم، فأي فضل لم نحزه وشرف لم نحصله بذلك ؟

Heasws said to him: ‘Iasws will inform you of that. Know, that the people, all of them, are not empty from becoming one of the three – either a man who became Muslim upon the hand of ourasws grandfathersaww Rasool-Allahsaww, so he is ourasws slave and weasws are his Chiefs and to usasws he has to return with the friendship; or a man who fought against usasws, so he went to the Fire; or a man weasws took the taxes from him, from a hand and he is belittled; and there is no fourth for the people, therefore which merit do weasws not possess and nobility weasws have not attained with that?’.⁴⁹

(باب 11) * * (نادر في احتجاج أهل زمانه على المخالفين) *

CHAPTER 11 – MISCELLANEOUS REGARDING THE ARGUMENTATIONS OF THE PEOPLE OF HISasws ERA AGAINST THE ADVERSARIES

1 - كنز الكراجكى: قال الشعبي: كنت بواسط وكان يوم أضحى فحضرت صلاة العيد مع الحجاج فخطب خطبة بليغة، فلما انصرف جاءني رسوله فأتيته فوجدته جالسا مستوفزا، قال: يا شعبي هذا يوم أضحى وقد أردت أن اضحي فيه برجل من أهل العراق، وأحببت أن تستمع قوله، فتعلم أني قد أصبت الرأي فيما أفعل به،

(The book) ‘Kunz’ of Al Karajaky – ‘Al Shaby’ (non-Shia source) said,

‘I was at Wasit and it was the days of sacrifices and I attended Salat Al-Eid with Al-Hajjaj. He addressed an eloquent sermon. When I left, his messenger came to me, so I went to him, and found him sitting prepared. He said, ‘O Shaby! This is the day of sacrifice and I had intended to sacrifice during it with a man from the people of Iraq, and I would love to listen to his words to know that I have the correct opinion regarding what I do with him’.

فقلت: أيها الامير أو ترى أن تستن بسنة رسول الله (صلى الله عليه وآله) وتضحي بما أمر أن يضحى به وتفعل مثل فعله وتدع ما أردت أن تفعله به في هذا اليوم العظيم إلى غيره ؟

I said, ‘O you Emir! Or, do you view that your way is the way (Sunnah) of Rasool-Allahsaww and that you are sacrificing with what hesaww had ordered to sacrifice with, and you are doing the like of hissaww deed and invoke what you want to do with him during this great day, to something else?’

فقال: يا شعبي إنك إذا سمعت ما يقول صوبت رأيي فيه، لكذبه على الله وعلى رسوله وإدخال الشبهة في الاسلام، قلت: أفيرى الامير أن يعفيني من ذلك ؟ قال: لابد منه،

He said, ‘O Shaby! You, when you listen what he is saying, you deem my view to be correct regarding it, his belying upon Allahazwj and upon his Rasoolsaww, and entering the suspicions into Al-Islam’. I said, ‘Does the emir view to excuse me from that?’ He said, ‘There is no escape from it’.

ثم أمر بنطع فبسط، وبالسياف فاحضر، وقال: احضر والشيخ، فأتوا به فإذا هو يحيى بن يعمر فاغتممت غما شديدا، وقلت في نفسي: وأي شئ بقوله يحيى مما يوجب قتله.

Then he ordered for a rug and spread it, and the swordsman, and kept him present, and said, ‘Present the sheykh!’ They came with him and he was Yahya Bin Ya’mar. So, I was gloomy with sever gloom, and I said within myself, ‘And which thing did Yahya say which obligated his being killed?’

فقال له الحجاج: أنت تزعم أنك زعيم العراق ؟ قال يحيى: أنا فقيه من فقهاء العراق، قال: فمن أي فقهك ؟ زعمت أن الحسن والحسين من ذرية رسول الله ! قال ما أنا زاعم ذلك، بل قائله بحق، قال: وبأي حق قلته ؟ قال: بكتاب الله عزوجل،

Al-Hajjaj said to him, ‘You claim that you are a leader of Al-Iraq?’ Yahya said, ‘I am a jurist from the jurists of Al-Iraq’. He said, ‘Which is your jurisprudence? You are claiming that Al-Hassanasws and Al-Husaynasws are from the children of Rasool-Allahsaww!’ He said, ‘I am not a claimant of that, but I say it with truth’. He said, ‘And by which truth do you say it?’ He said, ‘By the Book of Allahazwj Mighty and Majestic’.

فنظر إلي الحجاج وقال: اسمع ما يقول، فإن هذا مما لم أكن سمعته عنه، أتعرف أنت في كتاب الله عزوجل أن الحسن والحسين من ذرية محمد رسول الله صلى الله عليه وآله ؟

Al-Hajjaj looked at me and said, ‘Listen to he is saying, for this is from what I had not heard from him. Do you recognise in the Book of Allahazwj Mighty and Majestic that Al-Hassanasws and Al-Husaynasws are from the offspring of Muhammadsaww Rasool-Allahsaww?’

فجعلت افكر في ذلك، فلم أجد في القرآن شيئا يدل على ذلك، وفكر الحجاج مليا ثم قال ليحيى: لعلك تريد قول الله تعالى: (فمن حاجك فيه من بعد ما جاءك من العلم فقل تعالوا ندع أبناءنا وأبناء كم ونساءنا ونساءكم وأنفسنا ثم نبتهل فنجعل لعنة الله على الكاذبين) وأن رسول الله صلى الله عليه وآله خرج للمباهلة ومعه علي وفاطمة والحسن و الحسين ؟

I went on to think regarding that, but I could not find anything in the Quran evidencing upon that, and Al-Hajjaj thought for a while then said to Yahya, ‘Perhaps you intend the Words of Allahazwj the Exalted: So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61], and that Rasool-Allahsaww went out to the imprecation and with himsaww were Aliasws, and (Syeda) Fatimaasws and Al-Hassanasws and Al-Husaynasws?’

قال الشعبي: فكأنما اهدي إلى قلبي سرورا وقلت في نفسي: قد خلص يحيى، وكان الحجاج حافظا للقرآن، فقال له يحيى: والله إنها لحجة في ذلك بليغة، ولكن ليس منها أحتج لما قلت، فاصفر وجه الحجاج وأطرق مليا ثم رفع رأسه إلى يحيى وقال له: إن أنت جئت من كتاب الله بغيرها في ذلك فلك عشرة ألف درهم وإن لم تأت بها فأنا في حل من دمك، قال: نعم.

Al-Shaby said, ‘It was as if cheerfulness had been guided to my heart, and I said within myself, ‘Yahya has finished, and Al-Hajjaj was a memoriser of the Quran. Yahya said to him, ‘By Allahazwj! There is a conclusive argument in that, but I don’t argue from it of what I say’. The face of Al-Hajjaj turned pale and he bowed his head for a while, then raised his head to Yahya and said to him, ‘If you come from the Book of Allahazwj other than it regarding that, then for you would be ten thousand Dirhams, and if you do not come with it, then I am in authority to shed your blood’. He said, ‘Yes’.

قال الشعبي: فغمني قوله، وقلت: أما كان في الذي نزع به الحجاج ما يحتج به يحيى ويرضيه بأنه قد عرفه وسبقه إليه ويتخلص منه حتى رد عليه وأفحمه ؟ فإن جاءه بعد هذا بشئ لم آمن أن يدخل عليه فيه من القول ما يبطل به حجته لئلا يقال أنه قد علم ما قد جهله هو،

Al-Shaby said, ‘His words made me gloomy, and I said, ‘As for what was in that which Al-Hajjaj is debating with, what Yahya is arguing with and is please that he has recognise it and preceded him to it, and he can finish from him, until he is (now) returning to it and making him understand it? So, if he comes with anything after this, he is not safe that he might enter into a word regarding it - what his argument could be invalidated with, perhaps it would be said he had known what he had been ignorant of’.

فقال يحيى للحجاج: قول الله تعالى: (ومن ذريته داود وسليمان) من عنى بذلك ؟ قال الحجاج: إبراهيم (عليه السلام)، قال: فداود وسليمان من ذريته ؟ قال: نعم، قال يحيى: ومن نص الله عليه بعد هذا أنه من ذريته ؟ فقرأ الحجاج (وأيوب ويوسف وموسى وهارون وكذلك نجزي المحسنين)

Yahya said to Al-Hajjaj, ‘The Words of Allahazwj the Exalted: and from his children Dawood, and Suleyman [6:84], who is meant by that?’ Al-Hajjaj said, ‘Ibrahimas’. He said, ‘Dawoodas and Suleymanas are from hisas children?’ He said, ‘Yes’. Yahya said, ‘And the one connected by Allahazwj upon it after this, he would be from hisas children?’ Al-Hajjaj recited: and Ayoub, and Yusuf, and Musa, and Haroun, and like that We Recompense the good doers [6:84]’.

قال يحيى: ومن ؟ قال: (وزكريا ويحيى وعيسى) قال يحيى: ومن أين كان عيسى من ذرية إبراهيم (عليه السلام) ولا أب له ؟ قال: من امه مريم عليها السلام، قال يحيى: فمن أقرب: مريم من إبراهيم (عليه السلام) أم فاطمة من محمد (صلى الله عليه وآله) ؟ وعيسى من إبراهيم، والحسن والحسين عليهما السلام من رسول الله (صلى الله عليه وآله) ؟

Yahya said, ‘And who (else)?’ He said, ‘And Zakariya, and Yahya, and Isa, [6:85]’. Yahya said, ‘And from where was Isaas from the children of Ibrahimas and there is no father for himas?’ He said, ‘From hisas motheras Maryamas’. Yahya said, ‘Then who is closer, Maryamas from Ibrahimas, or (Syeda) Fatimaasws from Muhammadsaww? And Isaas from Ibrahimas, and Al-Hassanasws and Al-Husaynasws from Rasool-Allahsaww?’

قال الشعبي: فكأنما ألقمه حجرا،) فقال: أطلقوه قبحه الله، وادفعوا إليه عشرة ألف درهم لا بارك الله له فيها. ثم أقبل علي فقال: قد كان رأيك صوابا ولكنا أبيناه، ودعا بجزور فنحره وقام فدعا بالطعام فأكل وأكلنا معه، وما تكلم بكلمة حتى انصرفنا ولم يزل مما احتج به يحيى بن يعمر واجما.

Al-Shaby said, ‘It was as if he had swallowed a stone, and he said, ‘Free him, may Allahazwj Make his face ugly, and hand over ten thousand Dinars to him, may Allahazwj not Bless for him in it’. Then he turned towards me and said, ‘Your view was correct, but theyasws were hissaww sonsasws’, and he called for the sacrificial animal and sacrificed it, and he stood up and called for the meal. He ate and we ate with him, and he did not speak with any word until we left, and he did not cease to be silent upon the anger from what Yahya Bin Ya’mar had argued with, and was dumbstruck’’.⁵⁰ (P.s. – This is not a Hadeeth)

* (باب 12) * * (مناظرات محمد بن على الباقرو احتجاجاته (عليه السلام)) *

CHAPTER 12 – DEBATES OF MUHAMMADasws BIN ALIasws AL-BAQIRasws AND HISasws ARGUMENTATIONS

1 - فس: حدثني أبي، عن إسماعيل بن أبان، عن عمرو بن عبد الله الثقفي قال أخرج هشام بن عبد الملك أبا جعفر محمد بن علي عليهما السلام من المدينة إلى الشام، وكان ينزله معه، فكان يقعد مع الناس في مجالسهم، فبينا هو قاعد وعنده جماعة من الناس يسألونه إذ نظر إلى النصارى يدخلون في جبل هناك فقال: ما لهؤلاء القوم ؟ ألهم عيد اليوم ؟

My father narrated to me, from Ismail Bin Aban, from Amro Bin Abdullah Al Saqafy who said,

‘Hisham Bin Abdul Malik brought Abu Ja’far Muhammadasws Bin Aliasws from Al-Medina to Syria, and had himasws stay with him. Heasws used to sit with the people in their gatherings. So, while heasws was seated and in his presence was a group of people asking him, when heasws looked at the Christians entering into a mountain over there, so heasws said: ‘What is it for those people? Is there a festival of theirs today?’

قالوا لا يا ابن رسول الله، ولكنهم يأتون عالما لهم في هذا الجبل في كل سنة في هذا اليوم فيخرجونه ويسألونه عما يريدون وعما يكون في عامهم، قال أبو جعفر: وله علم ؟ فقالوا: من أعلم الناس، قد أدرك أصحاب الحواريين من أصحاب عيسى (عليه السلام)، قال: فهلم أن نذهب إليه، فقالوا: ذلك إليك يا ابن رسول الله،

They said, ‘No, O sonasws of Rasool-Allahsaww! But, they go to a scholar of theirs who comes out of this mountain every year, during this day. They bring him out and ask him about whatever they want, and about what is to happen in their year’. Abu Ja’farasws said: ‘Is there knowledge for him?’ They said, ‘From the most knowledgeable of the people. He has come across the companions of the disciples from the companions of Isaas’. Heasws said: ‘Come, let us go to him’. They said, ‘That is up to youasws, O sonasws of Rasool-Allahsaww!’

قال فقنع أبو جعفر رأسه بثوبه ومضى هو وأصحابه فاختلطوا بالناس حتى أتوا الجبل، قال: فقعد أبو جعفر وسط النصارى هو وأصحابه، فأخرج النصارى بساطا ثم وضعوا الوسائد، ثم دخلوا فأخرجوا ثم ربطوا عينيه فقلب عينيه كأنهما عينا أفعي، ثم قصد نحو أبي جعفر (عليه السلام) فقال له أسنا أنت أو من الامة المرحومة ؟ فقال أبو جعفر (عليه السلام): من الامة المرحومة،

He (the narrator) said, ‘Abu Ja’farasws covered hisasws head with hisasws cloth and went, heasws and hisasws companions, until they mingled with the people, until they came to the mountain. Abu Ja’farasws sat in the midst of the Christians, heasws and hisasws companions. The Christians brought out a rug, then places the pillows. Then they entered, and came out, then they bound his eyes, and his eyes turned as if they were eyes of a serpent. Then he came near Abu Ja’farasws and said to himasws, ‘Are youasws a senior one or from the Mercied community?’ Abu Ja’farasws said: I am from the Mercied community!

قال: أفمن علمائهم أنت أو من جهالهم ؟ قال: لست من جهالهم، قال النصراني أسألك أو تسألني ؟ قال أبو جعفر (عليه السلام): سلني فقال: يا معشر النصارى رجل من امة محمد يقول: سلني ! إن هذا لعالم بالمسائل.

He said, ‘Are youasws from their knowledgeable ones or from their ignorant ones?’ Heasws said: ‘Iasws am not from their ignorant ones’. The Christian said, ‘Shall I ask youasws or will you ask me?’ Abu Ja’farasws said: ‘Ask measws’. He said, ‘O group of Christians! A man from the community of Muhammadsaww is saying, ‘Ask me’! Heasws is a knower of the issues’.

ثم قال: يا عبد الله أخبرني عن ساعة ماهي من الليل ولا هي من النهار أي ساعة هي ؟ قال أبو جعفر (عليه السلام): ما بين طلوع الفجر إلى طلوع الشمس، قال النصراني: فإذا لم يكن من ساعات الليل ولا من ساعات النهار فمن أي الساعات هي ؟ فقال أبو جعفر (عليه السلام): من ساعات الجنة وفيها تفيق مرضانا،

Then he said, ‘O servant of Allahazwj! Inform me about a time which is neither from the night nor is it from the day, which time is it?’ Abu Ja’farasws said: ‘What is between the emergence of the dawn up to the emergence from the sun’. The Christian said, ‘So when it does not happen from the times of the night nor from the times of the day, then from which timings is it?’ Abu Ja’farasws said: ‘From the times of the Paradise, and during it our sick ones wake up’.

فقال النصراني: أصبت، فأسألك أو تسألني ؟ قال أبو جعفر (عليه السلام): سلني، قال: يا معاشر النصارى إن هذا لملي بالمسائل أخبرني عن أهل الجنة كيف صاروا يأكلون ولا يتغوطون أعطني مثله في الدنيا، فقال أبو جعفر (عليه السلام): هو هذا الجنين في بطن امه يأكل مما تأكل امه ولا يتغوط،

The Christian said, ‘Youasws are right, so, shall I ask youasws or will youasws ask me?’ Abu Ja’farasws said: ‘Ask measws’. He said, ‘O group of Christians! This one is inclining me with the questions! Inform me about the people of the Paradise, how will they come to be eating and not defecating? Give me its example in the world’. Abu Ja’farasws said: ‘This here is the foetus, in the belly of its mother, eating from what it eats from its mother and it does not defecate’.

قال النصراني: أصبت، ألم تقل: ما أنا من علمائهم ؟ قال أبو جعفر (عليه السلام): إنما قلت لك: ما أنا من جهالهم، قال النصراني: فأسألك أو تسألني ؟ قال: يا معشر النصارى والله لاسألنه يرتطم فيها كما يرتطم الحمار في الوحل، فقال: اسأل،

The Christian said, ‘Youasws are correct. Did youasws not say: ‘Iasws am not from their knowledgeable ones’?’ Abu Ja’farasws said: ‘But rather, Iasws said to you: ‘Iasws am not from their ignorant ones’. The Christian said, ‘So, shall I ask youasws or will youasws ask me? O group of Christians! By Allahazwj! I will not ask himasws (except) heasws will get bogged down like the bogging down of the donkeys in the swamp’. Heasws said: ‘Ask’.

قال: أخبرني عن رجل دنا من امرأته فحملت بابنين جميعا، حملتمها في ساعة واحدة وما تا في ساعة واحدة، ودفنا في ساعة واحدة في قبر واحد، فعاش أحدهما خمسين ومائة سنة، وعاش الآخر خمسين سنة، من هما ؟

He said, ‘Inform me about a man who goes near his wife and she becomes pregnant with two sons together, giving birth at one time, and they both died at one time, and were buried in one time, in one grave, but one of the two lived for one hundred and fifty years and the other one lived for fifty years. Who are the two?’

قال أبو جعفر (عليه السلام). هما عزير وعزره، كان حمل امهما ما وصفت، ووضعتهما على ما وصفت، وعاش عزره وعزير، فعاش عزره وعزير ثلاثين سنة، ثم أمات الله عزيرا مائة سنة و بقي عزره يحيا، ثم بعث الله عزيرا فعاش مع عزره عشرين سنة.

Abu Ja’farasws said: ‘They are Uzairas and Azrah. Their mother bore them what you described, and gave birth to them upon what you described, and Azrah and Uzairas lived, but Azrah and Uzair both lived for thirty years, then Allahazwj Caused Uzairas to die for a hundred years, and Azrah remained alive. Then Allahazwj Resurrected Uzairas and heas lived with Azrah for twenty years’.

قال النصراني يا معشر النصارى ما رأيت أحدا قط أعلم من هذا الرجل، لا تسألوني عن حرف و هذا بالشام، ردوني، فردوه إلى كهفه ورجع النصارى مع أبي جعفر (عليه السلام).

The Christian said, ‘O group of Christians! I have not seen anyone more knowledgeable than this man at all! Do not ask me about a single letter while this one is in Syria. Return me!’ So, they returned him to his cave, and the Christians returned along with Abu Ja’farasws’’.⁵¹

2 - ير: محمد بن الحسين، عن البزنطي، عن عبد الكريم، عن محمد بن مسلم قال دخلت أنا وأبو جعفر (عليه السلام) مسجد الحرام فإذا طاوس اليماني يقول لاصحابه: تدرون متى قتل نصف الناس ؟ فسمعه أبو جعفر (عليه السلام) يقول: نصف الناس، قال: إنما هو ربع الناس، إنما هو آدم، وحواء، وقابيل، وهابيل، قال: صدقت يا ابن رسول الله، قال: أتدري ما صنع بالقاتل ؟ قال: لا،

Muhammad Bin Al Husayn, from Al Bazanty, from Abdul Kareem, from Muhammad Bin Muslim who said,

‘I and Abu Ja’farasws entered the Sacred Masjid and there was Tawoos Al-Yamani saying to his companions, ‘Do you know when half the people were killed?’ So, Abu Ja’farasws heard him saying, ‘Half the people’, heasws said: ‘But, it was a quarter of the people. But rather it was Adamas and Hawwaas and Qabeella and Habeelas’. He said, ‘Youasws speak the truth, O sonasws of Rasool-Allahsaww!’ Heasws said: ‘Do you know what was done with the killer?’ He said, ‘No’.

قال محمد بن مسلم: قلت في نفسي هذه والله مسألة قال: فغدوت إليه في منزله فلبس ثيابه واسرج له قال: فبدأني بالحديث قبل أن أسأله فقال: يا محمد بن مسلم إن بالهند أو بتلقاء الهند رجل يلبس المسوح مغلولة يده إلى عنقه، موكل به عشرة رهط، تفني الناس ولا يفنون، كلما ذهب واحد جعل مكانه آخر يدور مع الشمس حيث ما دارت، يعذب بحر الشمس وزمهرير البرد حتى تقوم الساعة

Muhammad Bin Muslim said, ‘I said within myself, ‘By Allahazwj! This is a question!’ So, I went to him the next morning in hisasws house. Heasws wore hisasws clothes and I saddled (hisasws ride) for him. Heasws initiated me with the Hadeeth before I could ask himasws, and heasws said: ‘O Muhammad Bin Muslim! In India, or towards India, there is a man wearing the soil, his hands shackled to his neck. Ten groups are allocated with him. The people perish, but they are not perishing. Every time one goes, another one comes in his place, circling with the sun wherever it orbits. He is punished by the heat of the sun and freeze of the cold until the Hour is established’.

قال: وقلت: ومن ذا جعلني الله فداك ؟ قال: ذاك قابيل.

He (the narrator) said, ‘I said, ‘And who is that, may I be sacrificed for youasws?’ Heasws said: ‘That is Qabeella’’.⁵²

3 - يج: روي عن الصادق (عليه السلام) أن عبد الملك بن مروان كتب إلى عامله بالمدينة في رواية هشام بن عبد الملك -: أن وجه إلي محمد بن علي،

It is reported from Al-Sadiqasws that Abdul Malik Bin Marwan wrote to his office bearers at Al-Medina, in a report of Hisham Bin Abdul Malik, ‘Bring Muhammadasws Bin Aliasws to me’.

فخرج أبي و أخرجني معه فمضينا حتى أتينا مدين شعيب، فإذا نحن بدير عظيم وعلى بابه أقوام عليهم ثياب صوف خشنة، فألبسني والدي ولبس ثيابا خشنة، فأخذ بيدي حتى جئنا وجلسنا عند القوم فدخلنا مع القوم الدير، فرأينا شيخا قد سقط حاجباه على عينيه من الكبر،

Myasws fatherasws went out and brought measws out with himasws until weasws came to Madeyn Shuayb, and there weasws were by a large monastery, and at its door were people having coarse woollen clothes upon them. Myasws fatherasws made measws wear the coarse woollen cloth, and grabbed measws by myasws hand until weasws went and sat in the presence of the people, and we entered the monastery along with the people. Weasws saw an old man whose eyebrows had fallen upon his eyes out of old age.

فنظر إلينا فقال لابي: أنت منا أم من هذه الامة المرحومة ؟ قال: لابل من هذه الامة المرحومة، قال: عن علمائها أو من جهالها ؟ قال أبي: من علمائها، قال: أسألك عن مسألة ؟ قال: سل،

He looked at usasws and said to myasws fatherasws, ‘Are you from us or from this generality of the community?’ Heasws said: ‘No, but from this Mercied community’. He said, ‘From their knowledgeable ones or from their ignorant ones?’ Myasws fatherasws said: ‘From their knowledgeable ones’. He said, ‘Can I ask youasws about an issue?’ Heasws said: ‘Ask’.

قال: أخبرني عن أهل الجنة إذا دخلوها وأكلوا من نعيمها هل ينقص من ذلك شئ ؟ قال: لا، قال الشيخ: ما نظيره ؟ قال أبي: أليس التوراة والانجيل والزبور والفرقان يؤخذ منها ولا ينقص منها شئ ؟ قال: أنت من علمائها.

He said, ‘Inform me about the people of the Paradise, when they enter it and eat from its bounties, would anything be reduced from that?’ Heasws said: ‘No’. The old man said, ‘What is its comparison?’ Myasws fatherasws said: ‘Isn’t it so that the Torah, and the Evangel, and the Psalms, and the Furqan (Quran) are taken from, and nothing is reduced from these?’ He said, ‘Youasws are indeed from their knowledgeable ones’.

ثم قال: أهل الجنة هل يحتاجون إلى البول والغائط ؟ قال أبي: لا، قال وما نظير ذلك ؟ قال أبي: أليس الجنين في بطن امه يأكل ويشرب ولا يبول ولا يتغوط ؟ قال: صدقت.

Then he said, ‘The people of Paradise, will they be needy to the urination and the defecation?’ Myasws fatherasws said: ‘No’. He said, ‘And what is a comparison of that?’ Myasws fatherasws said: ‘Doesn’t the foetus in the belly of its mother, eat and drink and neither urinates nor defecates?’ He said, ‘Youasws speak the truth’.

قال: وسأل عن مسائل فأجاب أبي. ثم قال الشيخ: أخبرني عن توأمين ولدا في ساعة، وماتا في ساعة، عاش أحدهما مائة وخمسين سنة، وعاش الآخر خمسين سنة، من كانا ؟ وكيف قصتهما ؟ قال أبي: هما عزير وعزره، أكرم الله تعالى عزيرا بالنبوة عشرين سنة، وأماته مائة سنة، ثم أحياه فعاش بعده ثلاثين سنة، وماتا في ساعة واحدة،

Heasws said: ‘And he asked about (other) issues, and myasws fatherasws answered. Then the old man said, ‘Inform me about the twins born at one time, and died at one time, one of the two lived for one hundred and fifty years, and the other lived for fifty years, who were they? And how was their story?’ Myasws fatherasws said: ‘They were Uzairas and Azrah. Allahazwj the Exalted Honoured Uzairas with the Prophet-hood for twenty years, and Caused himas to dies for a hundred years, then Revived himas, and heas lived after that for thirty years, and they both died at the same time’.

فخر الشيخ مغشيا عليه، فقال: فقام أبي وخرجنا من الدير، فخرج إلينا جماعة من الدير وقالوا: يدعوك شيخنا فقال أبي: مالي بشيخكم من حاجة، فإن كان له عندنا حاجة فليقصدنا، فرجعوا ثم جاؤوا به واجلس بين يدي أبي فقال: ما اسمك ؟

The old man fell down with faintness upon him. Myasws fatherasws stood up and weasws exited from the Monastery. Then, a group came out to usasws from the Monastery and they said, ‘Our sheykh is calling youasws’. Myasws fatherasws said: ‘There is no need for measws with your sheykh, but if there was a need for him with usasws, then let him come to usasws’. They returned and came with him and he sat in front of myasws fatherasws and he said, ‘What is yourasws name?’

قال (عليه السلام): محمد، قال: أنت محمد النبي ؟ قال لا أنا ابن بنته ؟ قال: ما اسم امك ؟ قال: امي فاطمة، قال: من كان أبوك ؟ قال: اسمه علي، قال: أنت ابن إليا بالعبرانية وعلي بالعربية ؟ قال: نعم، قال: ابن شبر أو شبير ؟ قال: إني ابن شبير،

Heasws said: ‘Muhammad’. He said, ‘Are you Muhammadsaww the Prophetsaww?’ Heasws said: ‘No, Iasws am a sonasws of hisasws daughterasws’. He said, ‘What is the name of yourasws motherasws?’ Heasws said: ‘Myasws motherasws is (Syeda) Fatimaasws’. He said, ‘Who was yourasws fatherasws?’ Heasws said: ‘Hisasws name is ‘Aliasws’’. He said, ‘Are you a sonasws of ‘Elia’ in Hebrew and ‘Ali’ in Arabic?’ Heasws said: ‘Yes’. He said, ‘A sonasws of Shabbarasws or Shabbirasws?’ Heasws said: ‘Iasws am a sonasws of Shabbirasws’.

قال الشيخ: أشهد أن لاإله إلا الله وحده لا شريك له وأن جدك محمدا - (صلى الله عليه وآله) - رسول الله.

The sheykh said, ‘I testify that there is no god except Allahazwj Alone, there is no associate for Himazwj, and that yourasws grandfathersaww Muhammadsaww is a Rasoolsaww of Allahazwj’.

ثم ارتحلنا حتى أتينا عبد الملك، فنزل من سريره واستقبل أبي وقال: عرضت لي مسألة لم يعرفها العلماء فأخبرني إذا قتلت هذه الامة إمامها المفروض طاعته عليهم أي عبرة يريهم الله في ذلك اليوم ؟ قال أبي: إذا كان كذلك لا يرفعون حجرا إلا ويرون تحته دما عبيطا،

Then weasws departed until weasws came to Abdul Malik. He descended from his throne and welcomed myasws fatherasws and said: ‘Questions were presented which the scholars did not recognise. Inform me, when this community kills its Imamasws, the obedience to whom was Obligated upon them, which lesson would Allahazwj Show them during that day?’ Myasws fatherasws said: ‘When that happens, they will not recognise any rock except they will find fresh blood under it’.

فقبل عبد الملك رأس أبي وقال: صدقت، إن في يوم قتل فيه أبوك علي بن أبي طالب (عليه السلام) كان على باب أبي مروان حجر عظيم فأمر أن يرفعوه فرأينا تحته دما عبيطا يغلي، وكان لي أيضا حوض كبير في بستاني وكان حافته حجارة سوداء فأمرت أن ترفع ويوضع مكانها حجارة بيض، وكان في ذلك اليوم قتل الحسين (عليه السلام) فرأيت دما عبيطا يغلي تحتها أتقيم عندنا ولك من الكرامة ما تشاء أم ترجع ؟

Abdul Malik kissed the head of myasws fatherasws and said, ‘Youasws speak the truth. During the day in which yourasws fatherasws Aliasws Bin Abu Talibasws was killed, at the door of my father Marwan there was a large rock, and he instructed for raising it and we saw fresh boiling blood under it; and there was a large fountain for me as well in my orchard, and at the sides of it were black rock, and I instructed for the raising and to place white ones in their places, and during that day Al-Husaynasws had been killed, and I saw fresh boiling blood under these. Will youasws be staying with us and for youasws would be from the prestige whatever youasws so desire, or will youasws be returning?’

قال أبي: بل أرجع إلى قبر جدي، فأذن له بالانصراف، فبعث قبل خروجنا بريدا يأمر أهل كل منزل أن لا يطعمونا شيئا ولا يمكنونا من النزول في بلد حتى نموت جوعا، فكلما بلغنا منزلا طردونا وفنى زادنا حتى أتينا مدين شعيب، وقد اغلق بابه

Myasws fatherasws said: ‘But, Iasws shall return to the grave of myasws grandfathersaww. He allowed for himasws with the leaving. Then he sent a message, before ourasws exit, ordering the people of every house that they should neither feed usasws anything nor enable usasws to encamp in any city until weasws die of hunger. Thus, every time weasws reached any house, they would repel usasws, and ourasws provisions were depleted until we came to Madyan Shuayb, and its door was closed.

فصعد أبي جبلا هناك مطلا على البلد أو مكانا مر تفعا عليه فقرأ: (وإلى مدين أخاهم شعيبا قال يا قوم اعبدوا الله مالكم من إله غيره ولا تنقصوا المكيال والميزان إني أربكم بخير وإني أخاف عليكم عذاب يوم محيط *

Myasws fatherasws ascended a hill over there overseeing upon the town or any place we had passed by and heasws recited: - And to Madyan (We Sent) their brother Shu'aib. He said: ‘O people! Worship Allah. There is no god for you other than Him, and do not undervalue the measures and the weights. I view you with goodness and I fear upon you the Punishment of an encompassing Day [11:84].

ويا قوم أوفوا المكيال والميزان بالقسط ولا تبخسوا الناس أشياءهم ولا تعثوافي الارض مفسدين بقيت الله خير لكم إن كنتم مؤمنين)

And, O people! Fulfil the measures and the weights with fairness, and do not undervalue the people of their things and do not make mischief in the land as corrupters [11:85] The remaining one of Allah is better for you if you were Momineen, and I am not a keeper over you [11:86].

ثم رفع صوته وقال: والله أنا بقية الله، فأخبروا الشيخ بقدومنا وأحوالنا فحملوه إلى أبي وكان لهم معهم من الطعام كثير فأحسن ضيافتنا، فأمر الوالي بتقييد الشيخ فقيدوه ليحملوه إلى عبد الملك لانه خالف أمره،

Then heasws raised hisasws voice and said: ‘By Allahazwj! Iasws am the remaining one of Allahazwj!’ The sheykh got the news of our arrival and of ourasws state, so they carried him over to myasws fatherasws and whatever was for them from a lot of food, and was excellent in his hosting usasws. The governor ordered with the imprisonment of the sheykh, so they imprisoned him to carry him over to Abdul Malik because he had opposed his orders’.

قال الصادق (عليه السلام): فاغتممت لذلك وبكيت، فقال والدي: ولا بأس من عبد الملك بالشيخ ولا يصل إليه فإنه يتوفى أول منزل ينزله، وارتحلنا حتى رجعنا إلى المدينة بجهد

Al-Sadiqasws said: ‘Iasws was aggrieved by that and cried, so myasws fatherasws said: ‘And there is no problem from Abdul Malik with the sheykh, nor will he arrive to himasws, for he will die at the first encampment he encamps in’. And weasws departed until weasws returned to Al-Medina with a struggle’’.⁵³

4 - كا: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة الثمالي قال: كنت جالسا في مسجد رسول الله (صلى الله عليه وآله) إذا أقبل رجل فسلم فقال: من أنت يا عبد الله ؟ فقلت: رجل من أهل الكوفة، فقلت: فما حاجتك ؟ فقال لي: أتعرف أبا جعفر محمد بن علي (عليهما السلام) ؟ قلت: نعم، قال: فما حاجتك إليه ؟ فقال: هيأت له أربعين مسألة أسأله عنها فما كان من حق أخذته، وما كان من باطل تركته،

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly who said,

‘I was seated in Masjid of Rasoolsaww when a man came over, so I greeted. So he said, ‘Who are you, O servant of Allahazwj?’ I said, ‘A man from the People of Al-Kufa. What is your need?’ He said to me, ‘Do you know Abu Ja’far Muhammadasws Bin Aliasws?’ So I said, ‘Yes, so what is your need to himasws?’ He said, ‘I have brought forty questions to himasws to ask himasws about these, so whatever was from truth I shall take it, and whatever was from falsehood I shall leave it’.

قال أبو حمزة: فقلت: هل تعرف ما بين الحق والباطل ؟ فقال: نعم، فقلت له: فما حاجتك إليه إذا كنت تعرف ما بين الحق والباطل ؟ فقال لي: يا أهل الكوفة أنتم قوم ما تطاقون، إذا رأيت أبا جعفر (عليه السلام) فأخبرني،

Abu Hamza said, ‘So I said to him, ‘Do you recognised what (difference there) is between the truth and the falsehood?’ He said, ‘Yes’. I said to him, ‘So what is your need for himasws when you recognise what (difference there) is between the truth and the falsehood?’ He said so me, ‘O people of Al-Kufa! You all are a people who cannot be tolerated. When you see Abu Ja’farasws, so inform me’.

فما انقطع كلامه حتى أقبل أبو جعفر (عليه السلام) وحوله أهل خراسان وغيرهم يسألونه عن مناسك الحج، فمضى حتى جلس مجلسه وجلس الرجل قريبا منه

I had not terminated my speech to him until Abu Ja’farasws came over, and around himasws were the people of Khorasan and others, asking himasws about the rituals of the Hajj. I went until I was seated in hisasws gathering and the man sat near to himasws.

قال أبو حمزة: فجلست بحيث أسمع الكلام وحوله عالم من الناس، فلما قضى حوائجهم وانصرفوا التفت إلى الرجل فقال له: من أنت ؟ فقال: أنا قتادة بن دعامة البصري، فقال له أبو جعفر (عليه السلام): أنت فقيه أهل البصرة ؟ قال: نعم،

Abu Hamza said, ‘So I sat where I could hear the speech, and around himasws there was a world of people (many). When heasws had fulfilled their needs and they dispersed, heasws turned towards the man, so heasws said to him: ‘Who are you?’ He said, ‘I am Qatada Bin Diama Al-Basry’. Abu Ja’farasws said to him: ‘You are a jurist of the people of Al-Basra?’ He said, ‘Yes’.

فقال له أبو جعفر(عليه السلام): ويحك يا قتادة إن الله تعالى خلق خلقا من خلقه، فجعلهم حججا على خلقه، وهم أوتاد في أرضه، قوام بأمره، نجباء في علمه، أصطفاهم قبل خلقه أظلة عن يمين عرشه.

Abu Ja’farasws said to him: ‘Woe be unto you, O Qatada! Allahazwj Majestic and Mighty Created a people from Hisazwj creatures, so Heazwj Made them as Proofs upon Hisazwj creatures. So theyasws are the pegs in Hisazwj earth, standing by Hisazwj Commands, excelling in Hisazwj Knowledge, having Chosen themasws before Hisazwj creatures as shadows on the right of the Throne’.

قال: فسكت قتادة طويلا ثم قال: أصلحك الله والله لقد جلست بين يدي الفقهاء وقدام ابن عباس فما اضظرب قلبي قدام واحد منهم ما اضطرب قد امك !

He (Abu Hamza) said, ‘Qatada was silent for a long time, then said, ‘May Allahazwj Keep you well! By Allahazwj, I have sat in front of the jurist, and in front of Ibn Abbas, by my heart did not shake in front of any of them what it has shaken in front of youasws’.

فقال أبو جعفر (عليه السلام): أتدري أين أنت ؟ بين يدي بيوت أذن الله أن ترفع ويذكر فيها اسمه ويسبح له فيها بالغدو والآصال رجال لاتلهيهم تجارة ولا بيع عن ذكر الله وإقام الطلاة وإيتاء الزكاة، فأنت ثم، ونحن اولئك،

Abu Ja’farasws said to him: ‘Woe be unto you! Do you know where you are? You are in front of: houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; Glorifying Him therein in the mornings and the evenings [24:36] Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat. [24:37]. So you are therein and weasws are them’.

فقال قتادة: صدقت والله جعلني الله فداك، والله ماهي بيوت حجارة ولا طين

Qatada said to himasws, ‘Youasws have spoken the truth, by Allahazwj, may Allahazwj Make me to be sacrificed for you! By Allahazwj, these are neither houses of stones nor of clay’.

قال قتادة: فأخبرني عن الجبن، فتبسم أبو جعفر (عليه السلام) وقال: رجعت مسائلك إلى هذا ؟ قال: ضلت عني فقال: لا بأس به، فقال: إنه ربما جعلت فيه أنفحة الميت، قال: ليس بها بأس إن الانفحة ليست لها عروق ولا فيها دم ولالها عظم، إنما تخرج من بين فرث ودم،

Qatada said, ‘Inform me about the cheese’. He (Abu Hamza) said, ‘Abu Ja’farasws smiled, then said: ‘You questions have reverted to this?’ He said, ‘(It is) lost upon me’. So heasws said: ‘There is no problem with it’. He said, ‘Sometimes they put rennet of the dead in it?’ Heasws said: ‘There is no problem with it. The rennet, there are no veins for it, nor is there blood in it, nor does it have bones for it, but rather it is extracted from between the bowels and blood’.

ثم قال: وإنما الا نفحة بمنزلة دجاجة ميتة خرجت منها بيضة، فهل تأكل تلك البيضة ؟ فقال القتادة: لا ولا آمر بأكلها، فقال له أبو جعفر (عليه السلام): ولم ؟ قال: لانها من الميتة، قال له: فإن حضنت تلك البيضة فخرجت منها دجاجة أتأكلها ؟ قال: نعم، قال: فما حرم عليك البيضة وأحل لك الدجاجة ؟

Then heasws said: ‘But rather, the rennet is at the status of a dead chicken from which an egg is extracted, so would you eat that egg?’ So Qatada said, ‘No, and I would not instruct with eating it’. So Abu Ja’farasws said to him: ‘And why (not)?’ So he said, ‘Because it is from the dead’. Heasws said to him: ‘So if that egg incubates, so a chicken comes out from it, would you eat it?’ He said, ‘Yes’. Heasws said: ‘So what Prohibits the egg upon you and Permits the chicken for you?’

ثم قال: فكذلك الانفحة مثل البيضة، فاشتر الجبن من أسواق المسلمين من أيدى المصلين ولا تسأل عنه إلا أن يأتيك من يخبرك عنه

Then heasws said: ‘So that rennet is like the egg. Buy the cheese from the markets of the Muslims, from the hand of the praying one, and do not ask about it except if there comes to you one who informs you about it (that it Prohibited)’’.⁵⁴

5 - شى: عن محمد بن هاشم، عمن أخبره، عن أبي جعفر (عليه السلام) قال: قال له الابرش الكلبي: بلغني أنك قلت في قول الله (يوم تبدل الارض) إنها تبدل خبزة،

From Muhammad Bin Hashim, from the one who informed him,

‘From Abu Ja’farasws, he (the narrator) said, ‘Al-Abrash Al-Kalby said to himasws, ‘They tell me that youasws have said regarding the Words of Allahazwj: On the Day the earth would be changed [14:48], that it will change into bread.’

فقال أبو جعفر (عليه السلام) صدقوا، تبدل الارض خبزة نقيه في الموقف يأكلون منها، فضحك الابرش، وقال: أما لهم شغل بماهم فيه عن أكل الخبز ؟ !

Abu Ja’farasws said: ‘They are speaking the truth. The earth will be changed into pure bread during the pause. They would be eating from it.’ Al-Abrash laughed and said, ‘Will the occupation give them time due to what they would be in, from eating the bread?’

فقال: ويحك في أي المنزلتين هم أشد شغلا وأسوأ حالا، إذا هم في الموقف أو في النار يعذبون ؟ فقال: لا في النار،

Heasws said: ‘Woe be unto you, which two situations would be more severe for them in occupation and of a eviler state? When they would be in the pausing or in the Fire being Punished?’ He said, ‘No, in the Fire.’

فقال: ويحك وإن الله يقول: لآكلون من شجر من زقوم * فمالؤن منها البطون * فشاربون عليه من الحميم * فشاربون شرب الهيم) قال: فسكت

Heasws said: ‘Woe be unto you, and Allahazwj has Said: You will be eating from a tree of Zaqoom [56:52] So the bellies would be filled from it [56:53] And you will be drinking upon it from the scalding water [56:54] And drinking as drinks the thirsty camel [56:55]’. He (the narrator) said, ‘So he (Al-Abrash) was silent’’.

وفي خبر آخر عنه فقال: وهم في النار لا يشغلون عن أكل الضريع وشرب الحميم وهم في العذاب، كيف يشغلون عنه في الحساب ؟.

And in another Hadeeth, heasws said: ‘And they would be in the Fire, not being pre-occupied from reaching the bushes and drinking the boiling water while they would be in the Punishment, how can they be too pre-occupied from it during the Reckoning?’’.⁵⁵

6 - قب: سأل طاوس اليماني الباقر (عليه السلام): متى هلك ثلث الناس ؟ فقال (عليه السلام) يا أبا عبد الرحمن لم يمت ثلث الناس قط، يا شيخ أردت أن تقول: متى هلك ربع الناس ؟ وذلك يوم قتل قابيل هابيل، كانوا أربعة: آدم، وحواء، وهابيل، وقابيل، فهلك ربعهم،

Tawoos Al-Yamani asked Al-Baqirasws, ‘When did a third of the people perish?’ Heasws said: ‘O Abu Abdul Rahman! A third of the people did not die at all (ever). O sheykh! Do you intend to say, ‘When did a quarter of the people die? And that was the day Qabeella killed Habeelas. There were four – Adamas, and Hawwaas, and Habeelas and Qabeella, so a quarter of them died’.

قال: فأيهما كان أبا الناس ؟ القاتل أو المقتول ؟ قال: لا واحد منهما، أبوهم شيث.

He said, ‘Which of the two was the father of the people? The killer or the killed one?’ Heasws said: ‘Not one of them. Their father is Sheesas’.

وسأله عن شئ قليله حلال وكثيرة حرام في القرآن، قال: نهر طالوت إلا من اغترف غرفة بيده

And he asked himasws about something, a little of it is Permissible and a lot of it is Prohibited in the Quran. Heasws said: ‘River of Talut except for the one who scoops out a scoop with his hand [2:249]’.

وعن صلاة مفروضة بغير وضوء، وصوم لا يحجز عن أكل وشرب فقال (عليه السلام): الصلاة على النبي، والصوم قوله تعالى: (إني نذرت للرحمن صوما)

And about the Obligated Salat (performed) without Wudu, and a Fast not keeping away from eating and drinking, so heasws said: ‘The Salawaat (Salat) upon the Prophetsaww, and the Fast is the Word of the Exalted: I vowed to the Beneficent a Fast, [19:26] (of silence)’.

وعن شئ يزيد وينقص، فقال (عليه السلام): القمر، وعن شئ يزيد ولا ينقص فقال: البحر، وعن شئ ينقص ولا يزيد فقال: العمر،

And about something increasing and decreasing, so heasws said: ‘The moon’. And about something increasing but not decreasing, heasws said: ‘The ocean’. And about something decreasing but not increasing, heasws said: ‘The age’.

وعن طائر طار مرة ولم يطر قبلها ولابعدها، قال (عليه السلام): طور سيناء قوله تعالى: (وإذ نتقنا الجبل فوقهم كأنه ظلة)

And about a flying which flew once and had not flown before it, nor after it, heasws said: ‘(Mount) Toor of Sinai. The Words of the Exalted: And when We Shook the mountain above them as if it was a shade [7:171]’.

وعن قوم شهدوا بالحق وهم كاذبون، قال (عليه السلام): المنافقون حين قالوا: نشهد إنك لرسول الله

And about a people who testified with the Truth and they were lying. Heasws said:’ The hypocrites when they said, ‘We testify that you are a Rasool of Allah’ [63:1]’’.⁵⁶

7 - محمد بن المنكدر: رأيت الباقر (عليه السلام) وهو متكئ على غلامين أسودين، فسلمت عليه فرد علي على بهر، وقد تصبب عرقا فقلت: أصلحك الله لو جاءك الموت وأنت على هذه الحال في طلب الدنيا ؟

Muhammad Bin Al Mankadar –

‘I saw Al-Baqirasws leaning upon two black servants, so I greeted unto himasws, and heasws returned unto me upon dizziness and heasws sweating profusely. I said, ‘May Allahazwj Keep youasws well! If the death comes to youasws while youasws are upon this state in seeking the world?’

فخلى الغلامين من يده وتساند وقال: لو جاءني أنا في طاعة من طاعات الله أكف بها نفسي عنك وعن الناس، وإنما كنت أخاف الله لو جاءني وأنا على معصية من معاصي الله فقلت: رحمك الله أردت أن أعظك فوعظتني.

Heasws let go of the two servants from hisasws hand and support, and said: ‘If it comes to measws while Iasws am in the obedience from the acts of obedience(s) of Allahazwj, Iasws shall suffice myselfasws from you and from the people, and rather Iasws was fearing Allahazwj if it came to measws while Iasws am upon a disobedience from the acts of disobedience of Allahazwj’. I said, ‘May Allahazwj have Mercy on youasws! I wanted to advise youasws, but youasws advised me’’.⁵⁷

8 - وكان عبد الله بن نافع بن الازرق يقول: لو عرفت أن بين قطريها أحدا تبلغني إليه الابل يخصمني بأن عليا (عليه السلام) قتل أهل النهروان وهو غير ظالم لرحلتها إليه، قيل له: إيت ولده محمد الباقر (عليه السلام)، فأتاه فسأله

And Abdullah Bin Nafau Bin Al-Azraq was saying, ‘If only I knew of anyone between the two lands to whom the camel came make me reach to him who can debate me that Aliasws killed the people of Al-Nahrwan and heasws was not unjust, I would depart to him’. It was said to him, ‘Go to hisasws sonasws Muhammad Al Baqirasws’. So, he came to himasws and asked himasws.

فقال (عليه السلام) بعد كلام: الحمد لله الذي أكرمنا بنبوته، واختصنا بولايته، يا معشر أولاد المهاجرين والانصار من كان عنده منقبة في أمير المؤمنين (عليه السلام) فليقم وليحدث، فقاموا ونشروا من مناقبه، فلما انتهوا إلى قوله: (لاعطين الراية) الخبر سأله أبو جعفر (عليه السلام) عن صحته فقال: هو حق لاشك فيه ولكن عليا أحدث الكفر بعد

Heasws said after some talk: ‘The Praise is for Allahazwj Who Honoured usasws with Hisazwj Prophet-hood. O group of the children of the Emigrants and the Helpers! Anyone who has with him any virtues regarding Amir Al-Momineenasws, then let him stand and let him narrate’. So, they stood up and publicised (prosed) hisasws virtues. When they ended up to hissaww words: ‘Isaww shall give the flag’ – the Hadeeth, he asked Abu Ja’farasws about its correctness saying, ‘It is true, there is no doubt in it, but Aliasws innovated the Kufr afterwards’.

فقال أبو جعفر (عليه السلام): أخبرني عن الله أحب علي بن أبيطالب (عليه السلام) يوم أحبه وهو يعلم أنه يقتل أهل النهروان، أم لم يعلم ؟ إن قلت: لاكفرت فقال: قد علم،

Abu Ja’farasws said: ‘Inform me about Allahazwj Loving Ali Bin Abu Talibasws on that day Heazwj Loved himasws, and Heazwj Knew that heasws will be killing the people of Al Nahrwan, or Heazwj did not Know? If you say ‘No’, you will be committing Kufr’. He said, ‘Heazwj did Know’.

قال: فأحبه على أن يعمل بطاعته، أم على أن يعمل بمعصيته ؟ قال: على أن يعمل بطاعته،

Heasws said: ‘So, did Heazwj Love himasws upon that heasws will be acting in Hisazwj obedience or upon that heasws will be acting in Hisazwj disobedience?’ He said, ‘Upon that heasws will be acting in Hisazwj obedience’.

فقال أبو جعفر (عليه السلام): قم مخصوما، فقام وهو يقول: (حتى يتبين لكم الخيط الابيض من الخيط الاسود) الله يعلم حيث يجعل رسالته

Abu Ja’farasws said: ‘Stand, having been defeated in debate’. He stood up and he was saying, until it is clear for you, the white thread from the black [2:187] Allah is more Knowing of where to Place His Message. [6:124]’’.⁵⁸

9 - وفي حديث نافع بن الازرق أنه سأل الباقر (عليه السلام) عن مسائل منها قوله تعالى: (واسئل من أرسلنا قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون) من الذي يسأله محمد، وكان بينه وبين عيسى خمسمائة سنة ؟

And in a Hadeeth of Nafau Bin Al Azraq,

‘He asked Al-Baqirasws about issues, from these was the Words of the Exalted: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Who was the one Muhammadsaww asked, and there was between himsaww and Isaas a duration of five hundred years?’

قال فقرأ أبو جعفر (عليه السلام) (سبحان الذي أسرى بعبده ليلا) ثم ذكر اجتماعه بالمرسلين والصلاة بهم

He (the narrator) said, ‘Abu Ja’farasws said: ‘Glorified is He Who Journeyed His Servant on a night [17:1], then recited heasws mentioned hissaww gathering with the Mursils (Messenger Prophetsas) and the Salat (prayed) with themas’’.⁵⁹

10 - وتكلم بعض رؤساء الكيسانية مع الباقر (عليه السلام) في حياة محمد بن الحنفية قال له: ويحك ما هذه الحماقة ؟ أنتم أعلم به أم نحن ؟ قد حدثني أبي علي بن الحسين عليهما السلام أنه شهد موته وغسله وكفنه والصلاة عليه وإنزاله في قبره،

And one of the chiefs of the Kaysanites spoke with Al-Baqirasws during the lifetime of Muhammad Bin Al-Hanafiyya. Heasws said to him: ‘Woe be unto you! What is this stupidity? Are you all more knowing with it or usasws? Myasws father Aliasws Bin Al-Husaynasws narrated to measws that heasws attended his death, and washed him, and enshrouded him, and (prayed) the Salat over him, and his descent into his grave’.

فقال: شبه على أبيك كما شبه عيسى بن مريم على اليهود، فقال له الباقر (عليه السلام): أفنجعل هذه الحجة قضاء بيننا وبينك ؟ قال: نعم، قال: أرأيت اليهود الذين شبه عيسى (عليه السلام) عليهم كانوا أولياءه أو أعداءه قال: بل كانوا أعداءه، قال: فكان أبي عدو محمد بن الحنفية فشبه له ؟ قال: لا، وانقطع ورجع عما كان عليه.

He said, ‘There was a resemblance (Made) upon yourasws fatherasws just as there was a resemblance of Isaas Bin Maryamas upon the Jews’. Al-Baqirasws said to him: ‘Shall we make this as the proof to judge between us and you?’ He said, ‘Yes’. Heasws said: ‘What is your view of the Jews, those upon whom Isaas was resembled upon them, where they hisas friends or hisas enemies?’ He said, ‘But they were hisas enemies’. Heasws said: ‘Myasws fatherasws was an enemy of Muhammad Bin Al-Hanafiyya, so it was resembled for himasws?’ He said, ‘No’, and he cut off and retracted from what he was upon’’.⁶⁰

11 - وجاءه رجل من أهل الشام وسأله عن بدء خلق البيت، فقال (عليه السلام): إن الله تعالى لما قال للملائكة: (إني جاعل في الارض خليفة) فردوا عليه بقولهم: (أتجعل فيها) وساق الكلام إلى قوله تعالى: (وما كنتم تكتمون)

And a man from the people of Syria came to himasws and asked himasws about the beginning of the creation of the House (Kabah). Heasws said: ‘When Allahazwj the Exalted Said to the Angels: I am going to Make a Caliph in the earth [2:30], but they rebutted upon Himazwj by their words: Are You going to Make in it [2:30], and heasws continued the Speech up to Hisazwj Words: and what you have been concealing? [2:33].

فعلموا أنهم وقعوا في الخطيئة فعاذوا بالعرش فطافوا حوله سبعة أشواط، يسترضون ربهم عزوجل فرضي عنهم، و قال لهم: اهبطوا إلى الارض فابنوا لي بيتا يعوذ به من أذنب من عبادي ويطوف حوله كما طفتم أنتم حول عرشئ فأرضي عنه كما رضيت عنكم فبنوا هذا البيت،

Then they knew that they had fallen into the mistake, so they sought shelter with the Throne and they performed Tawaaf of it of seven circuits, to please their Lordazwj Mighty and Majestic, so Heazwj was Pleased from them and Said to them: “Descend to the earth and build a House for Meazwj for the sinner from Myazwj servants to seek refuge with it and perform Tawaaf around it just as you did around the Throne, so that Iazwj can be Pleased from him just as Iazwj was Pleased from you all!” Therefore, they built the House (Kabah)’.

فقال له الرجل: صدقت يا أبا جعفر، فما بدؤ هذا الحجر ؟ قال: إن الله تعالى لما أخذ ميثاق بني آدم أجرى نهرا أحلى من العسل وألين من الزبد، ثم أمر القلم استمد من ذلك وكتب إقرارهم وما هو كائن إلى يوم القيامة، ثم ألقم ذلك الكتاب هذا الحجر

The man said to himasws, ‘Youasws speak the truth, O Abu Ja’farasws! What is the beginning of this (Black) Stone?’ Heasws said: ‘When Allahazwj the Exalted Took a Covenant of the children of Adamas, Flowed a river sweeter than the honey and softer than the butter. Then Heazwj Commanded the Pen to ink itself from that and write down their acceptances, and whatever is to happen up to the Day of Judgment. Then this Stone swallowed that writing.

فهذا الاستلام الذي ترى إنما هو بيعة على إقرارهم، وكان أبي إذا استلم الركن قال: (اللهم أمانتي أديتها، وميثاقي تعاهدته ليشهد لي عندك بالوفاء)

Thus, this kissing which you see, rather it is a pledge of allegiance upon their acceptances, and myasws fatherasws, whenever heasws kissed the corner, said: ‘O Allahazwj! Iasws have fulfilled myasws entrustment, and Iasws have agreed my Covenant for him (the Black Stone) to testify for me in Yourazwj Presence with the loyalty’.

فقال الرجل: صدقت يا أبا جعفر، ثم قام فلما ولى قال الباقر (عليه السلام) لابنه الصادق (عليه السلام): اردده علي، فتبعه إلى الصفا فلم يره، فقال الباقر (عليه السلام): أراه الخضر (عليه السلام)

Then man said, ‘Youasws speak the truth, O Abu Ja’farasws’. Then he arose, and when he turned around, Al Baqirasws said to hisasws sonasws Al-Sadiqasws: ‘Return him to measws’. Heasws pursued him to Al-Safa, but did not see him. Al-Baqirasws said: ‘Iasws saw Al Khizras’’.⁶¹

12 - كش: محمد بن قولويه، عن محمد بن بندار القمي، عن البرقي، عن أبيه، عن أحمد بن النضر، عن عباد بن بشير، عن ثويربن أبي فاختة قال: خرجت حاجا فصحبني عمربن ذر القاضي وابن قيس الماصر والصلت بن بهرام وكانوا إذا نزلوا منزلا قالوا: انظر الآن فقدحر رنا أربعة آلاف مسألة نسألة نسأل أبا جعفر (عليه السلام) منها عن ثلاثين كل يوم، وقد قلدناك ذلك، قال ثوير: فغمني ذلك حتى إذا دخلنا المدينة فافترقنا

Muhammad Bin Qawlawiya, from Muhammad Bin Bundar Al Qummy, from Al Barqy, from his father, from Ahmad Bin Al Nazar, from Abad Bin Bashir, from Suweyr Bin Abu Fakhta who said,

‘I went out for Hajj and was accompanied by Umar Bin Zulqarnayn, and Ibn Qays Al-Masir, and Al-Salt Bin Bahram, and they when they descended at an encampment said, ‘Look now, let us get rid of four thousand questions we have to ask. We should ask Abu Ja’farasws from these about thirty every day, and we collar you with that’. Suweyr said, ‘That made me gloomy until when I entered Al Medina and we separated.

فنزلت أنا على أبي جعفر فقلت له: جعلت فداك إن ابن ذر وابن قيس الماصر والصلت صحبوني وكنت أسمعهم يقولون: قدحر رنا أربعة آلاف مسألة نسأل أبا جعفر (عليه السلام) عنها فغمني ذلك فقال أبو جعفر (عليه السلام): ما يغمك من ذلك ؟ فإذا جاؤوا فأذن لهم

I went tom Abu Ja’farasws and said to himasws, ‘May I be sacrificed for youasws! Ibn Zarr, and Ibn Qays Al-Masir and Al-Salt accompanied me, and I heard them saying, ‘We need to get rid of four thousand questions. We should ask Abu Ja’farasws about these’. So that grieved me’. Abu Ja’farasws said: ‘What makes you aggrieved from that? When they come, then permit for them’.

فلما كان من غددخل مولى لابي جعفر (عليه السلام) فقال: جعلت فداك إن بالباب ابن ذر ومعه قوم، فقال لى أبو جعفر (عليه السلام): يا ثوير قم فأذن لهم، فقمت فأدخلتهم، فلما دخلوا سلموا وقعدوا ولم يتكلموا، فلما طال ذلك أقبل أبو جعفر (عليه السلام) يستفتيهم الا حاديث وأقبلوا لا يتكلمون،

When it was the next morning, a slave of Abu Ja’farasws entered and he said, ‘May I be sacrificed for youasws! At the door is Ibn Zarr and with him is a group. Abu Ja’farasws said to me: ‘O Suweyr! Arise and permit them’. So, I stood up and entered them. When they entered, they greeted and sat down and did not speak. When that prolonged, Abu Ja’farasws narrated the Ahadeeth, and they faced himasws not speaking.

فلما رأى ذلك أبو جعفر (عليه السلام) قال لجارية له يقال لهاسرحة: هاتي الخوان فلما جاءت به فوضعته قال أبو جعفر (عليه السلام) الحمد لله الذي جعل لكل شئ حدا ينتهي إليه حتى أن لهذا الخوان حدا ينتهي إليه، فقال ابن ذر: وما حده ؟ قال: إذا وضع ذكر اسم الله، وإذا رفع حمدالله،

When Abu Ja’far saw that heasws said to a maid of hisasws called Sarhah: ‘Bring the meal’. When she came with it and placed it, Abu Ja’farasws said: ‘The Praise is for Allahazwj Who Made a limit of all things ending up to Himazwj, to the extent that there is a limit for this meal ending up to Himazwj’. Ibn Zarr said, ‘And what it is limit?’ Heasws said: ‘When it is placed mention the Name of Allahazwj, and when it is raised, praise Allahazwj’.

قال: ثم أكلوا ثم قال أبو جعفر (عليه السلام): اسقيني فجاءته بكوز من أدم فلما صار في يده قال: الحمدالله الذي جعل لكل شئ حدا ينتهي إليه حتى أن لهذا الكوز حدا ينتهي إليه، فقال ابن ذر: وما حده ؟ قال: يذكر اسم الله عليه إذا شرب، ويحمد الله عليه إذا فرغ، ولا يشرب من عند عروته، ولامن كسر إن كان فيه

He (the narrator) said, ‘Then they ate. Then Abu Ja’farasws said: ‘Quench measws’. So, they came with an ewer, and when it came to be in hisasws hands, heasws said: ‘The Praise is for Allahazwj Made a limit to be for all things ending up to Himazwj, to the extent that for this ewer there is a limit ending up to Himazwj’. Ibn Zarr said, ‘And what is its limit?’ Heasws said: ‘Mention the Name of Allahazwj when drinking and praise Allahazwj upon it when free, and do not drink from by its handle nor from a breakage, if there was in it’.

قال: فلما فرغوا أقبل عليهم يستفتيهم الاحاديث فلا يتكلمون، فلما رأى ذلك أبو جعفر (عليه السلام) قال: يا ابن ذر ألا تحدثنا ببعض ما سقط إليكم من حديثنا ؟ قال: بلى يا ابن رسول الله، قال: إني تارك فيكم الثقلين، أحدهما أكبر من آخر: كتاب الله، وأهل بيتي، إن تمسكتم بهما لن تضلوا.

He (the narrator) said, ‘When they were free, heasws turned towards them narrating the Ahadeeth, but they did not speak. When Abu Ja’farasws saw that, heasws said: ‘O Ibn Zarr! Will you narrate to us with some of ourasws Ahadeeth which have fallen to you?’ He said, ‘Yes, O sonasws of Rasool-Allahsaww!’ Hesaww said: ‘Isaww am leaving behind you the two weighty things, one of them is greater than the other – Book of Allahazwj and the Peopleasws of mysaww Household. If you were to adhere with the two, you will never go astray’’.

فقال أبو جعفر (عليه السلام): يا ابن ذر إذا لقيت رسول الله (صلى الله عليه وآله) فقال: ما خلفتني في الثقلين ؟ فماذا تقول؟

Abu Ja’farasws said: ‘O Ibn Zarr! When you meet Rasool-Allahsaww, hesaww will say: ‘What did you do regarding the two weighty things?’ What is that which you will be saying?’

قال: فبكى ابن ذرحتى رأيت دموعة تسيل على لحيته، ثم قال: أما الأكبر فمز قناه، وأما الاصغر فقتلناه،

He (the narrator) said, ‘Ibn Zarr wept until his tears were seen flowing upon his beard, then said, ‘As for the greater, we split it, and as for the smaller, we killed it’.

فقال أبو جعفر (عليه السلام): إذا تصدقه يا ابن ذر لا والله لاتزول قدم يوم القيامة حتى يسأل عن ثلاث: عن عمره فيما أفناه، عن ماله أين اكتسبه وفيما أنفقه، وعن حبنا أهل البيت.

Abu Ja’farasws said: ‘Then you are ratifying it, O Ibn Zarr! No foot will slip on the Day of Qiyamah until he is asked about three – about his lifetime, what did he perish it in, about his wealth, where did he earn it and in what did he spend it, and about ourasws love of the Peopleasws of the Household’.

قال: فقاموا وخرجوا، فقال أبو جعفر (عليه السلام) لمولى: اتبعهم فانظر ما يقولون، قال: فتبعهم ثم رجع فقال: جعلت فداك قد سمعتهم يقولون لابن ذر: ما على هذا خرجنا معك فقال: ويلكم اسكتوا ما أقول إن رجلا يزعم أن الله يسألني عن ولايته، وكيف أسأل رجلا يعلم حد الخوان وحد الكوز ؟

He (the narrator) said, ‘They arose and went out. Abu Ja’farasws said to a servant: ‘Follow them and look what they are saying’. He followed them then returned and he said, ‘May I be sacrificed for youasws! I have heard them saying to Ibn Zarr, ‘We are not going out with you upon this’. He said, ‘Woe be unto you all! Keep quiet. I am not saying that a man claims that Allahazwj will Question me about hisasws Wilayah, and how can I ask a man who knows the limits of the meals and limits of the ewer?’’.⁶²

13 - فس: أبي، عن ابن محبوب، عن الثمالي، عن أبي الربيع قال: حججت مع أبي جعفر (عليه السلام) في السنة التي حج فيها هشام بن عبد الملك، وكان معه نافع بن الازرق مولى عمربن الخطاب فنظر نافع إلى أبي جعفر في ركن البيت وقد اجتمع عليه الناس، فقال لهشام: يا أمير المؤمنين من هذا الذي يتكافأ عليه الناس ؟ فقال: هذا نبي أهل الكوفة ! هذا محمد بن علي بن الحسين بن علي بن أبي طالب صلوات الله عليهم أجمعين

My father, from Ibn Mahboub, from Al Sumaly, from Abu Al Rabie who said,

‘I performed Hajj with Abu Ja’farasws during the year in which Hisham Bin Abdul Malik performed Hajj, and with him was Nafa’u, the retainer of Umar Bin Al-Khattab. Nafa’u looked towards Abu Ja’farasws in the corner of the House and the people had gathered around him’. Nafa’u said, ‘O commander of the faithful, who is this one around whom the people have gathered?’ He said, ‘This is a Prophet of the people of Al-Kufa. This is Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws.

فقال نافع: لآتينه ولاسألنه عن مسائل لا يجيبني فيها إلا نبي أو وصي نبي أو ابن وصي نبي، فقال هشام: فاذهب إليه فسله فلعلك أن تخجله

Nafa’u said, ‘I will go to himasws ask himasws about certain issues that nobody can answer me with regard to it except for a Prophetas or a sonasws of a Prophetas, or a successorasws of a Prophetas’. Hisham said, ‘So go to himasws and ask himasws, perhaps you can embarrass himasws’.

فجاء نافع فاتكأ على الناس ثم أشرف على أبي جعفر (عليه السلام) فقال: يا محمد بن علي إني قد قرأت التوراة والانجيل والزبور والفرقان، وقد عرفت حلالها وحرامها قد جئت أسألك عن مسائل لا يجيبني فيها إلا نبي، أو وصي نبي، أو ابن وصي نبي

So Nafa’u came until he leaned upon the people, until he was higher than Abu Ja’farasws. He said, ‘O Muhammadasws Bin Aliasws! I have read the Torah, and the Evangel, and the Psalms, and the Furqan (Quran), and have understood their Permissibles, and their Prohibitions, and I have come to ask youasws about certain matters that none can answer with regard to it except for a Prophetas, or a successorasws of a Prophetas, or sonasws of a Prophetas’.

فرفع إليه أبو جعفر (عليه السلام) رأسه فقال: سل. فقال: أخبرني كم بين عيسى ومحمد من سنة ؟ قال: اخبرك بقولي أم بقولك ؟ قال: أخبرني بالقولين جميعا، قال: أما بقولي فخمسمائة سنة، وأما بقولك فستمائة سنة.

He (the narrator) said, ‘Abu Ja’farasws raised hisasws head and said; ‘Ask’. He said, ‘Inform me, how many years were there in between Isaas and Muhammadsaww?’ Heasws said: ‘Shall Iasws inform you in accordance to your words or to mineasws?’ He said, ‘Inform me in accordance to both together’. Heasws said: ‘In accordance to myasws words, so there were five hundred years, and in accordance to your words there were six hundred years’.

قال: فأخبرني عن قول الله تعالى: (واسئل من أرسلنا من قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون) من الذي سأل محمد (صلى الله عليه وآله) وكان بينه وبين عيسى خمسمائة سنة ؟ قال: فتلا أبو جعفر (عليه السلام) هذه الآية: (سبحان الذي أسرى بعبده ليلا من المسجد الحرام إلى المسجد الاقصى الذي باركنا حوله لنريه من آياتنا)

He said, ‘Inform me about the Words of Allahazwj the Exalted: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Who is the one Muhammadsaww asked, and there was between himsaww and Isaas, five hundred years?’ Abu Ja’farasws recited this Verse: Glorified is He Who Journeyed His Servant on a night from the Sacred Masjid to Masjid Al-Aqsa Which We have Blessed its precincts, in order to Show him from Our Signs. Surely, He is the Hearing, the Seeing [17:1].

فكان من الآيات التي أراها الله محمدا (صلى الله عليه وآله) حين أسرى به إلى بيت المقدس أن حشر الله الاولين والآخرين من النبيين و المرسلين، ثم أمر جبرئيل (عليه السلام) فأذن شفعا وأقام شفعا ثم قال في إقامته: حي على خير العمل، ثم تقدم محمد (صلى الله عليه وآله) فصلى بالقوم،

It was from the Signs which Allahazwj Showed Muhammadsaww when Heazwj Ascended himsaww Bayt Al Maqdis that Allahazwj Gathered the former ones and the latter ones from the Prophetsas and the Mursils (Messenger Prophetsas). Then Heazwj Commanded Jibraeelas proclaimed Azaan and stood, then said in hisas Iqamah: ‘Hasten to the best of deeds!’. Then heas got Muhammadsaww to go ahead and pray (lead) Salat with the people.

فأنزل الله تعالى عليه (واسئل من أرسلنا من قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون) فقال لهم رسول الله (صلى الله عليه وآله): علام تشهدون ؟ وما كنتم تعبدون ؟ قالوا: نشهد أن لاإله إلا الله وحده لا شريك له، وأنك رسول الله، اخذت على ذلك مواثيقنا وعهودنا،

Allahazwj the Exalted Revealed: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Rasool-Allahsaww said to them: ‘Upon what did you testify (in Tashahhud)? And what were you worshipping?’ They said, ‘We testified that there is no god except Allahazwj Alone, there being no associates for Himazwj, and yousaww are a Rasoolsaww of Allahazwj. Our Covenant has been Taken upon that we have been Pacted with’.

قال نافع: صدقت يا ابن رسول الله يا أبا جعفر، أنتم والله أوصياء رسول الله وخلفاؤه في التوراة، و أسماؤكم في الا نجيل وفي الزبور وفي القرآن، وأنتم أحق بالامر من غيركم.

Nafau said, ‘You speak the truth, O sonasws of Rasool-Allahsaww! O Abu Ja’farasws, by Allahazwj, you (Imamsasws) are successorsasws of Rasool-Allahsaww and hissaww Caliphs in the Torah, and yourasws names are in the Evangel, and in the Psalms and in the Quran, and youasws are more rightful with the command than others’’.⁶³

14 - أقول: وروى السيد المرتضى رحمه الله في كتاب الفصول عن الشيخ رحمه الله عن أحمد بن محمد بن الوليد، عن أبيه، عن سعد، عن ابن عيسى، عن ابن أبي عمير، عن ابن اذينة، عن بكيربن أعين قال: جاء رجل إلى أبي جعفر (عليه السلام) فقال له: يا أبا جعفر: ما تقول في امرأة تركت زوجها وإخوتها لامها واختها لابيها ؟ فقال أبو جعفر (عليه السلام) للزوج النصف ثلاثة أسهم من ستة أسهم، وللاخوة من الام الثلث سهمان من ستة، و للاخت من الاب ما بقي وهو السدس سهم من ستة.

I (Majlisi) am saying, ‘And it is reported by Al Sayyid Al Murtaza in ‘Kitab Al Fusool’, from Al Sheykh, from Ahmad Bin Muhammad Bin Al Waleed, from his father, from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr, from Ibn Azina, from Bakeyr Bin Ayn who said,

‘A man came to Abu Ja’farasws and said to himasws, ‘O Abu Ja’farasws! What are youasws saying regarding (inheritance of) a woman who leaves behind her husband, and her brothers of her mother, and her sister of her father?’ Abu Ja’farasws said: ‘For the husband would be the half of the three shares from the six shares, and for the brothers from the mother would be a third of the two shares from six, and for the sister from the father would be what remains, and it is the sixth share from six’.

فقال له الرجل: فإن فرائض زيد و فرائض العامة والقضاة على غير ذلك يا أبا جعفر، يقولون: للاخت من الاب ثلاثة أسهم من ستة إلى ثمانية،

The man said to himasws, ‘But the Obligations (legislated shares of inheritance) of Zayd, and Obligations of the general Muslims, and the judges, are upon other than that, O Abu Ja’farasws! They are saying that for the sister from the father are three shares, coming from six altered to eight’.

فقال له أبو جعفر، (عليه السلام): ولم قالوا ذلك ؟ قال: لان الله تعالى يقول: (إن امرؤ هلك ليس له ولد وله اخت فلها نصف ما ترك) فقال أبو جعفر (عليه السلام): فإن كان الاخت أخا ؟ قال: ليس له إلا السدس،

Abu Ja’farasws said: ‘And do they say this?’ He said, ‘Because Allahazwj Mighty and Majestic is Saying if a man dies (and) there isn’t a son for him and for him is a sister, then for her would be half of what he leaves [4:176]’. Abu Ja’farasws said: ‘So if the sister was a brother?’ He said, ‘So there would be nothing for him except for the sixth’.

فقال أبو جعفر (عليه السلام): فمالكم نقصتم الاخ إن كنتم تحتجون للاخت بأن الله تعالى قد سمى لها النصف فإن الله تعالى قد سمى للاخ أيضا الكل، والكل أكثر من النصف، قال الله تعالى: فلها نصف ما ترك وهو يرثها إن لم يكن لها ولد) فلا تعطون الذي جعل الله له الجميع في فرائضكم شيئا، وتعطونه السدس في موضع، وتعطون الذي جعل الله تعالى له النصف تاما ؟ !

So Abu Ja’farasws said to him: ‘So what is the matter with you all reducing the brother and arguing for the sister for the half, because Allahazwj has Named the half being for her. So if Allahazwj has Named for a brother the whole, and the whole is more than the half, because the Mighty and Majestic Said for her being the half, and Said for the brother and he would inherit her, Meaning of the entirety of her wealth, if there does not happen to be a child for her. So you all are not giving anything to those whom Allahazwj has Made the entirety of it, in some of your Obligations (legislated shares of inheritance), and you all are giving the complete to those whom Allahazwj has Made the half to be for’.

فقال الرجل: وكيف نعطي الاخت أصلحك الله النصف ولا نعطي الاخ شيئا ؟ فقال أبو جعفر عليه السلام: تقولون في ام وزوج وإخوة لام واخت لاب فتعطون الزوج النصف ثلاثة أسهم من ستة تعول إلى تسعة، والام السدس، والاخوة من الام الثلث والاخت من الاب النصف ثلاثة يرتفع من ستة إلى تسعة،

So the man said to himasws, ‘May Allahazwj Keep youasws well! So how come we give the sister, the half, and we do not give anything to the male, even though she may have been a male?’ Heasws said: ‘You are saying with regards to a mother, and a husband, and a brother from the mother, and a sister from the father – the husband is given the half, and the mother (is given) the sixth, and the brother from the mother (is given) the third, and the sister from the father (is given) the half three, so you make these from nine (portions), and this is from six, so you raise it to nine’.

فقال: كذلك يقولون، فقال: إن كانت الاخت أخا لاب ؟ قال: ليس له شئ، فقال الرجل لابي جعفر (عليه السلام): فما تقول أنت رحمك الله ؟ قال: فليس للاخوة من الاب والام ولا للاخوة من الام و لا للاخوة من الاب مع الام شئ.

Heasws said, ‘It is like that which you are saying’. He said: ‘So if the sister was a brother from the father?’ Heasws said: ‘There would be nothing for him’. So the man said to Abu Ja’farasws, ‘May Allahazwj Make me to be sacrificed for youasws! So what are youasws saying?’ So heasws said: ‘There is not for the brothers from the father and the mother, nor for the brothers from the mother, nor for the brother from the father, along with the mother, anything’’.⁶⁴

* (باب 13) * * (احتجاجات الصادق صلوات الله عليه على الزنادقة) * * (والمخالفين ومناظراته معهم) *

CHAPTER 13 – ARGUMENTATIONS OF AL-SADIQasws AGAINST THE ATHEISTS, AND THE ADVERSARIES, AND HISasws DEBATING WITH THEM

1 - مع: المظفر العلوي، عن ابن العياشي، عن أبيه، عن أحمد بن أحمد، عن سليمان بن الخصيب قال: حدثني الثقة قال: حدثنا أبو جمعة رحمة بن صدقة، قال: أتى رجل من بني امية وكان زنديقا جعفر بن محمد (عليهما السلام) فقال: قول الله عزوجل في كتابه (ألمص) أي شئ أراد بهذا ؟ وأي شئ فيه من الحلال والحرام ؟ وأي شئ فيه مما ينتفع به الناس ؟

Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Ahmad Bin Ahmad, from Suleyman Bin Al Khaseyb, from Al Siqat, from Abu Jam’a Bin Sadaqa who said,

‘A man from the clan of Umayya, and he was an atheist, came to Ja’farasws Bin Muhammadasws and he said, ‘The Words of Allahazwj Mighty and Majestic in Hisazwj Book: Alif Lam Meem Suad [7:1], which thing is meant by this? And which thing is therein from the Permissible and the prohibited? And which thing is therein from what the people can benefit with?’

قال: فاغتاظ من ذلك جعفر بن محمد (عليها السلام) فقال: أمسك ويحك، الالف واحد، واللام ثلاثون، والميم أربعون، والصاد تسعون، كم معك ؟ فقال الرجل: أحد وثلاثون ومائة،

He (the narrator) said, ‘Ja’farasws Bin Muhammadasws was upset from that and heasws said: ‘Woe be unto you! The ‘Alif’ is one, and the ‘Lam’ is thirty, and the ‘Meem’ is forty, and the ‘Suad’ is ninety’, how much is with you?’ The man said, ‘One hundred and thirty-one’.

فقال له جعفر بن محمد (عليهما السلام): إذا انقضت سنة إحدى وثلاثين ومائة انقضى ملك أصحابك،

J’afarasws Bin Muhammadasws said to him: ‘When the year one hundred and thirty-one expires, the kingdom of your companion will expire’.

قال: فنظرنا فلما انقضت سنة إحدى وثلاثين ومائة يوم عاشوراء دخل المسودة الكوفة وذهب ملكهم

He (the narrator) said, ‘We awaited. When the year one hundred and thirty-one expired, on the day of Ashura ‘Al-Masouda’ (black banners?) entered Al-Kufa and their kingdom was gone’’.⁶⁵

2 - ج: من سؤال الزنديق الذي سأل أبا عبد الله (عليه السلام) عن مسائل كثيرة: أن قال: كيف يعبد الله الخلق ولم يروه ؟

From the questions of the atheist who asked Abu Abdullahasws many questions is that he said, ‘How can the people worship Allahazwj and they don’t see Himazwj?’

قال (عليه السلام): رأته القلوب بنور الايمان، وأثبتته العقول بيقظتها إثبات العيان، وأبصرته الابصار بما رأته من حسن التركيب وإحكام التأليف، ثم الرسل وآياتها والكتب ومحكماتها، واقتصرت العلماء على ما رأت من عظمته دون رؤيته،

Heasws said: ‘The hearts see Himazwj by the light of Eman, and the intellects affirm Himazwj by the vigilance of the affirmation of the eyesight, and the sights visualise Himazwj with what it sees from the excellence of the methodology and the wise composition, then the Rasoolsas and theiras Signs, and the Books and its decisive Verses, and the scholars are deficient from Hisazwj Magnificence besides Seeing Himazwj’.

قال: أليس هو قادرا أن يظهر لهم حتى يروه ويعرفوه فيعبد على يقين ؟ قال: ليس للمحال جواب،

He said, ‘Isn’t Heazwj Able upon appearing to them until they do see Himazwj, and Heazwj Rises up, to Heazwj could be worshipped upon a certainty?’ Heasws said: ‘There isn’t any answer for the impossibility’.

قال: فمن أين أثبت أنبياء ورسلا ؟

He said, ‘From where can Prophetsas and Mursil (Messenger Prophetsas) be proved?’

قال (عليه السلام): إنا لما أثبتنا أن لنا خالقا صانعا متعاليا عنا وعن جميع ما خلق وكان ذلك الصانع حكيما لم يجزأن يشاهده خلقه ولا أن يلامسوه ولا أن يباشرهم و يباشروه ويحاجتهم ويحاجوة ثبت أن له سفراء في خلقه وعباده يدلونهم على مصالحهم ومنافعهم وما به بقاؤهم وفي تركه فناؤهم،

Heasws said: ‘We, when we prove that there is a Creator for you, a Maker, Exalted from us, from the entirety of what is created, and that the Maker was Wise, not allowed that Hisazwj creatures see Himazwj, nor touch Himazwj, nor Heazwj Communicate with them and they would communicate with Himazwj, and Heazwj to Argue with them and they to argue with Himazwj, it proves that there are ambassadors for Himazwj among Hisazwj creatures and Hisazwj servants pointing them upon their correction and their benefits, and with what would be their survival and in leaving it would be their destruction.

فثبت الآمرون والناهون عن الحكيم العليم في خلقه، وثبت عند ذلك أن له معبرين وهم الانبياء وصفوته من خلقه، حكماء مؤدبين (1) بالحكمة، مبعوثين عنه، مشاركين للناس في أحوالهم على مشاركتهم لهم في الخلق والتركيب، مؤدين من عند الحكيم العليم بالحكمة (2) والدلائل والبراهين والشواهد: من إحياء الموتى، وإبراء الاكمه والابرص،

Thus, it proves (the presence of) of the enjoiners and the forbidders on behalf of the Wise, the Knowing, among Hisazwj creatures, and at that it proves that for Himazwj there are saviours, and they are the Prophetsas, and Hisazwj Elites from Hisazwj creatures, wise ones, discipliners with the wisdom, Sent from Himazwj, associating with the people in their states upon their associating for them among the creatures and the methodologies, fulfiller from the Wise, the Knowing, with the wisdom and the evidence and the proofs and the witnesses, ones who revived the dead, and cured the blind and the leper.

فلا تخلو الأرض من حجة يكون معه علم يدل على صدق مقال الرسول ووجوب عدالته.

The earth will not be empty from a Divine Authority happening have such knowledge with himasws, heasws can evidence upon the truthfulness of the words of the Rasoolsas and the obligation of Hisazwj Justice’.

ثم قال (عليه السلام) بعد ذلك: نحن نزعم أن الارض لا تخلو من حجة، ولا تكون الحجة إلا من عقب الانبياء، ما بعث الله نبيا قط من غير نسل الانبياء، وذلك أن الله تعالى شرع لبني آدم طريقا منيرا، وأخرج من آدم نسلا طاهرا طيباء، أخرج منه الانبياء والرسل، هم صفوة الله، وخلص الجوهر، طهروا في الاصلاب، وحفظوا في الارحام،

Then heasws said after that: ‘Weasws claim that the earth cannot be empty from a Divine Authority, not can a Divine Authority happen to be except from the posterity of the Prophetsas. Allahazwj did not Send any Prophetas at all from other than the lineage of the Prophetsas, and that is because Allahazwj the Exalted Began a radiant path for the children of Adamas, and Brought out from the Adamas a clean, good lineage, Extracting from it the Prophetsas and the Mursilsas. Theyas are the Elites of Allahazwj and the pure gems, clean in the ribs and preserved in the wombs.

لم يصبهم سفاح الجاهلية ولا شاب أنسابهم، لان الله عزوجل جعلهم في موضع لا يكون أعلى درجة وشرفا منه فمن كان خازن علم الله وأمين غيبه ومستودع سره وحجته على خلقه وترجمانه ولسانه لا يكون إلا بهذه الصفة،

Neither did foolishness of the ignorance hit them nor any mixture in their lineage, because Allahazwj Mighty and Majestic Made themasws in such a place, there does not happen to be any rank and nobility higher than it. So, the one who was a treasurer of the Knowledge of Allahazwj, and trustworthy of Hisazwj hidden matters, and holder of Hisazwj Secrets, and Hisazwj Divine Authority upon Hisazwj creatures, and Hisazwj interpreter, and Hisazwj tongue, cannot happen to be except with these attributes.

فالحجة لا يكون إلا من نسلهم يقوم مقام النبي في الخلق بالعلم الذي عنده وورثه عن الرسول، إن جحده الناس سكت، وكان بقاء ما عليه الناس قليلا مما في أيديهم من علم الرسول على اختلاف منهم فيه، قد أقاموا بينهم الرأي والقياس،

Thus, the Divine Authority cannot happen to be except from theirasws lineages standing in the place of the Prophetsaww among the people with the knowledge which was with himsaww and having inherited it from the Rasoolsas. If the people fight against himasws, heasws would be silent, and heasws would preserve what is upon the few people from what is in their hands from the knowledge of the Rasoolsas, upon the differing(s) from them regarding it.

إن هم أقروا به وأطاعوه وأخذوا عنه ظهر العدل، وذهب الاختلاف والتشاجر، واستوى الامر، وأبان الدين، وغلب على الشك اليقين، ولا يكاد أن يقر الناس به أو يحقوا له بعد فقد الرسول، وما مضى رسول ولانبي قط لم يختلف امته من بعده، وإنما كان علة اختلافهم خلافهم على الحجة وتركهم إياه

If they accept himasws and obey himasws and take from himasws, the justice would appear, and the differing(s) and the fighting would go away, and the matters evened out, and the Religion will be clear, and the certainty will overcome the doubt, and most of the people would believe in himasws or adhere with himasws after losing the Rasoolsaww, and neither a Rasoolas nor a Prophetas expired at all hisasws community did not differ from after himas. And rather, the reason for their differing(s) was their opposition against the Divine Authority and their leaving himasws’ (the successoras of the Prophetsaww).

قال: فما يصنع بالحجة إذا كان بهذه الصفة ؟ قال: قد يقتدى به ويخرج عنه الشئ بعد الشئ مما فيه منفعة الخلق وصلاحهم،

He said, ‘So what should one do with the Divine Authority when heasws was with this description?’ Heasws said: ‘They should follow himasws, and heasws would bring out from himasws, the thing after the thing from what therein are benefits for the people and their correction.

فإن أحدثوا في دين الله شيئا أعلمهم، وإن زادوا فيه أخبرهم، وإن نقصوا منه شيئا أفادهم

If they innovate anything in the Religion of Allahazwj, heasws would let them know, and if they increase in him, heasws would inform them, and if they reduce anything from it, heasws would secure it for them.

ثم قال الزنديق: من أي شئ خلق الاشياء ؟ قال (عليه السلام): لامن شئ، فقال: فكيف يجئ من لا شئ شئ ؟ قال (عليه السلام): إن الاشياء لا تخلو أن تكون خلقت من شئ أو من غير شئ فإن كانت خلقت من شئ كان معه فإن ذلك الشئ قديم، والقديم لا يكون حديثا ولا يفنى ولا يتغير، ولا يخلو ذلك الشئ من أن يكون جوهرا واحدا ولونا واحدا،

Then the atheist said, ‘From which thing are the things created?’ Heasws said: ‘Not from a thing’. He said, ‘Then how can a thing come from nothing?’ Heasws said: ‘The things are not empty from either being created from a thing, or from without a thing. If it was created from a thing, it would be with it, for that thing is more ancient, and the ancient cannot be newly occurring, nor perish, nor change, nor would that thing be devoid from being one essence, and one type.

فمن أين جاءت هذه الالوان المختلفة والجواهر الكثيرة الموجودة في هذا العالم من ضروب شتى ؟ ومن أين جاء الموت إن كان الشئ الذي انشئت منه الاشياء حيا ؟ اومن أين جاءت الحياة إن كان ذلك الشئ ميتا ؟ ولا يجوز أن يكون من حي وميت قديمين لم يزالا، لان الحي لا يجئ منه ميت وهو لم يزل حيا، ولايجوز أيضا أن يكون الميت قديما لم يزل بما هوبه من الموت، لان الميت لا قدرة له ولا بقاء

From when did these various types and numerous essences come from, the ones existing in this world, from various types? And from where did the dead come from, if it was the thing from which life grew from? Of, from where did the life come if that thing was dead? And it is not allowed that it happens to be that both alive and dead happen to be ancient, not ceasing to exist, because the life, dead cannot come from it and he does not cease to be alive, nor is it allowed as well that the dead happens to be ancient, not ceasing to exist with what it is with, from the dead, because the dead, there is neither any power for him nor a remaining’.

قال: فمن أين قالوا أن الاشياء أزلية ؟ قال: هذه مقالة قوم جحدوا مدبر الاشياء فكذبوا الرسل ومقالتهم والانبياء وما أنبؤوا عنه، وسموا كتبهم أساطير الاولين، ووضعوا لانفسهم دينا بآرائهم واستحسانهم،

He said, ‘From where are they saying that the things are eternal?’ Heasws said: ‘This is talk of a people who are rejecting management of the things, so they belied the Rasoolsas and theiras words, and the Prophetsas of what theyas had informed about, and they named theiras Books as being stories of the former ones, and they placed a Religion with their own opinions and their satisfaction.

إن الاشياء تدل على حدوثها من دوران الفلك بما فيه وهي سبعة أفلاك، وتحرك الارض ومن عليها، وانقلاب الازمنة واختلاف الوقت والحوادث التي تحدث في العالم من زيادة ونقصان وموت وبلى واضطرار النفس إلى الاقرار بأن لها صانعا ومدبرا، أما ترى الحلو يصير حامضا والعذب مرا، و الجديد باليا، وكل إلى تغير وفناء ؟

The things evidence upon their own occurrence from the rotation of the planets with what is therein, and these are seven spheres, and movement of the earth and the ones upon it, and the turning of the eras, and interchange of the time and the occurrences which occur in the world from increase and reduction, and death, and afflictions, and the desperation of the soul to the acceptance that there is a Maker and a Manager for it. But, do you not see the sweet becoming sour and the fresh (becoming) bitter, and the new (becoming) old, and everything is (going) towards the change and the perishing?’

قال: فلم يزل صانع العالم عالما بالاحداث التي أحدثها أن يحدثها ؟ قال: لم يزل يعلم فخلق ما علم قال: أمختلف هو أم مؤتلف ؟ قال: لا يليق به الاختلاف ولا الايتلاف، إنما يختلف المتجزئ، ويأتلف المتبعض، فلا يقال له: مؤتلف ولا مختلف

He said, ‘Why did the Maker of the universe did not cease with the new occurrences which are occurring from Bringing them into occurrence?’ Heasws said: ‘Heazwj did not cease to know, so Heazwj Created what Heazwj Knew’. He said, ‘Is Heazwj separate or composed?’ Heasws said: ‘Neither can the separation nor the composition be appropriate for Himazwj. But rather, Heazwj is different of the fragmentation, and a Composer of the parts, therefore it cannot be said to Himazwj Heazwj is Composed nor separate’.

قال: فكيف هو الله الواحد ؟ قال: واحد في ذاته، فلا واحد كواحد، لان ما سواه من الواحد متجزئ، وهو تبارك وتعالى واحد لامتجزئ ولا يقع عليه العد.

He said, ‘How is Heazwj Allahazwj, the One?’ Heasws said: ‘One in Hisazwj Self, so Heazwj is not one like the one, because whatever is besides Himazwj from the One is a fragment, and Heazwj is Blessed and Exalted, One not a fragment, nor can the numbering fall upon Himazwj’.

قال: فلاي علة خلق الحلق وهو غير محتاج إليهم، ولا مضطر إلى خلقهم، ولا يليق به العبث بنا ؟ قال: خلقهم لاظهار حكمته، وإنفاذ علمه، وإمضاء تدبيره.

He said, ‘For which reason did Heazwj Create the creation and Heazwj is without any need to them, nor is Heazwj desperate to Creating them, nor is the vanity with us appropriate with Himazwj?’ Heasws said: ‘Heazwj Created them to Manifest Hisazwj Wisdom, and Implementation of Hisazwj Knowledge, and Accomplishment of Hisazwj Management’.

قال: وكيف لا يقتصر على هذه الدار فيجعلها دار ثوابه ومحتبس عقابه ؟ قال: إن هذه الدار دار ابتلاء، ومتجر الثواب، ومكتسب الرحمة، ملئت آفات، وطبقت شهوات ليختبر فيها عبيده بالطاعة، فلا يكون دار عمل دار جزاء

He said, ‘Why does Heazwj not shorten upon this house (world) and Make it to be a house of Hisazwj Rewards and a confinement of Hisazwj Punishment?’ Heasws said: ‘This house (world) is the house of trials, and a shop for the Rewards, and earning of the Mercy, filled with calamities, and layers of the desires to be tested, therefore the house of work cannot happen to be a house of Recompense’.

قال: أفمن حكمته أن جعل لنفسه عدوا وقد كان ولا عدوله ؟ فخلق كمازعمت إبليس فسلطه على عبيده يدعوهم إلى خلاف طاعته، ويأمرهم بمعصيته، وجعل له من القوة كما زعمت يصل بلطف الحيلة إلى قلوبهم فيوسوس إليهم فيشككهم في ربهم ويلبس عليهم دينهم، فيزيلهم عن معرفته حتى أنكر قوم لما وسوس إليهم ربوبيته و عبدوا سواه، فلم سلط عدوه على عبيده وجعل له السبيل إلى إغوائهم ؟

He said, ‘Is it from Hisazwj Wisdom that Heazwj Makes enemies for Himselfazwj and there was no enemy for Himazwj? As per yourasws claim, Heazwj Created Ibleesla and Caused himla to overcome upon Hisazwj servants calling them to oppose Hisazwj obedience and instructing them with disobeying Himazwj, and Made the strength for himla just as youasws claim, hela can get the tricks to arrive with subtlety into their hearts, whispering to them, so they end up doubting in their Lordazwj, and hela confuses their Religion upon them, declining them from Hisazwj recognition upon a group denied due to what was whispered to them (denying) Hisazwj Lordship and they worshipped besides Himazwj. Why did Heazwj Cause Hisazwj enemy to overcome upon Hisazwj servants, and Made the way for himla to lure them?’

قال: إن هذا العدو الذي ذكرت لا يضره عداوته، ولا ينفعه ولايته، عداوته لا تنقص من ملكه شيئا، وولايته لا تزيد فيه شيئا، وإنما يتقى العدو إذا كان في قوة يضر وينفع، إن هم بملك أخذه، أو بسلطان قهره

Heasws said: ‘This enemy which you mentioned, hisla enmity cannot harm Himazwj, nor can hisla friendship benefit Himazwj. Hisla enmity cannot reduce anything from Hisazwj kingdom, and hisla friendship cannot increase anything in it, and rather one fears the enemy when there was in him the strength to harm and benefit, if they take from a kingdom or coerced by authority.

فأما إبليس فعبد خلقه ليعبده و يوحده، وقد علم حين خلقه ما هو وإلى ما يصير إليه، فلم يزل يعبده مع ملائكته حتى امتحنه بسجود آدم فامتنع من ذلك حسدا وشقاوة غلبت عليه فلعنه عند ذلك و أخرجه عن صفوف الملائكة، وأنزله إلارض ملعونا مدحورا، فصار عدو آدم وولده بذلك السبب، وماله من السلطنة على ولده إلا الوسوسة والدعاء إلى غير السبيل، وقد أقر مع معصيته لربه بربوبيته.

As for Ibleesla, hela is a servant Heazwj Created to worship Himazwj and profess Hisazwj Unity, and Heazwj Knew when Heazwj Created himla what hela is and to what hela will be coming to. Hela did not cease worshipping Himazwj along with the Angels until Heazwj Tested himla with the Sajdah to Adamas. Hela refused from that out of envy and wretchedness overcame upon himla, so hela was Cursed during that and thrown out from the rows of the Angels, and descended to the earth as an Accursed, Expelled. So, hela became an enemy of Adamas and hisas children due to that reason, and there is no authority for himla upon hisas children except for the whispering and calling to another way, and hela had accepted Hisazwj Lordship along with hisla disobedience to hisla Lordazwj’

قال: أفيصلح السجود لغير الله ؟ قال: لا قال: فكيف أمر الله الملائكة بالسجود لآدم ؟ قال: إن من سجد بأمر الله فقد سجد لله، فكان سجوده لله إذا كان عن أمر الله.

He said, ‘Is the Sajdah to other than Allahazwj correct?’ Heasws said: ‘No’. He said, ‘Then how did Allahazwj Command the Angels with the Sajdah to Adamas?’ Heasws said: ‘One who performs Sajdah by the Command of Allahazwj, so he has performed Sajdah to Allahazwj. It was so that their Sajdah to himas was to Allahazwj when it was from the Command of Allahazwj’.

قال: فمن أين أصل الكهانة ؟ ومن أين يخبر الناس بما يحدث ؟ قال: إن الكهانة كانت في الجاهلية في كل حين فترة من الرسل، كان الكاهن بمنزلة الحاكم يحتكمون إليه فيما يشتبه عليهم من الامور بينهم فيخبرهم بأشياء تحدث

He said, ‘From where is the origin of the fortune-telling? And from where can he inform the people with what is to occur?’ Heasws said: ‘The fortune-telling used to be among the pre-Islamic Period during every period of interval from the Rasoolsas. The fortune-teller used to be at the status of the judge they would be seeking the judgment to him regarding whatever was confusing upon them from the matters, and he would inform them with things to occur.

وذلك في وجوه شتى: من فراسة العين، وذكاء القلب، ووسوسة النفس، وفطنة الروح مع قذف في قلبه، لان ما يحدث في الارض من الحوادث الظاهرة فذلك يعلم الشيطان ويؤديه إلى الكاهن ويخبره بما يحدث في المنازل وألاطراف،

And that is in various aspects – From the discernment of the eye, and intelligence of the heart, and whispering of the self, and acumen of the soul along with casting into his heart, because there is no occurrence in the earth from the apparent occurrences, so that is known to the Satanla and hela deposits it to the fortune-teller and informed him with what is to occur in the houses and the outskirts.

وأما أخبار السماء فإن الشياطين كانت تقعد مقاعد استراق السمع إذ ذاك وهي لا تحجب ولا ترجم بالنجوم، وإنما منعت من استراق السمع لئلا يقع في الارض سبب يشاكل الوحي من خبر السماء ولبس على أهل الارض ما جاءهم عن الله لاثبات الحجة ونفي الشبه،

As for the news of the sky, the Satansla used to sit in the sitting to steal the hearing whenever that happened, and they were neither blocked nor pelted by the (shooting) stars, and rather they were prevented from stealing the hearing lest there would occur in the earth a cause identical to the Revelation from the news of the sky, and confusion upon the people of the earth what comes to them from Allahazwj to prove the argument and negate the doubts.

وكان الشيطان يسترق الكلمة الواحدة من خبر السماء بما يحدث من الله في خلقه فيختطفها ثم يهبط بها إلى الارض فيقذفها إلى الكاهن، فإذا قد زاد من كلمات عنده فيختلط الحق بالباطل، فما أصاب الكاهن من خبر مما كان يخبر به فهوما أداه إليه شيطانه مما سمعه، وما أخطأ فيه فهو من باطل ما زاد فيه،

And the Satanla used to steal the one phrase from the news of the sky of what was to occur from Allahazwj among Hisazwj creatures, so hela would snatch it, then descend with it to the earth and cast it to the fortune-teller. So, when there as an increase from the phrases with himla, hela would mix the truth with the falsehood. Thus, whatever the fortune-teller got right from the news from whatever he used to inform with, it was what was deposited to him from his Satanla from what hela had heard, and whatever he was mistaken with, it is from the falsehood when there was an addition in it.

فمذ منعت الشياطين عن استراق السمع انقطعت الكهانة، واليوم إنما تؤدي الشياطين إلى كهانها أخبار اللناس مما يتحدثون به وما يحدثونه، والشياطين تؤدي إلى الشياطين ما يحدث في البعد من الحوادث من سارق سرق، وقاتل قتل، وغائب غاب، وهم بمنزلة الناس أيضا صدوق وكذوب

When the Satansla were prevented from stealing the hearing, the fortune-telling was cut off, and today, rather the Satansasws deposit to their fortune-tellers the news of the people from what would be occurring with and what they would be innovating, and the Satansla deposit to the Satansla what is to occur among the servants from the new occurrences, from the theft of the thief, and killing of a killers, and absence of an absentee, and they are at the status of the people as well, speaking the truth and lying’.

فقال: كيف صعدت الشياطين إلى السماء وهم أمثال الناس في الخلقة والكثافة، وقد كانوا يبنون لسليمان بن داود من البناء ما يعجز عنه ولد آدم ؟

He said, ‘How do the Satansla ascend to the sky and they are like the people in the creation (bodies) and the density, and they used to build for Suleymanas Bin Dawoodas from the buildings which the children of Adamas were unable from?’

قال غلظوا لسليمان كما سخروا، وهم خلق رقيق غذاؤهم التنسم، والدليل على ذلك صعودهم إلى السماء لاستراق السمع، ولا يقدر الجسم الكثيف على الارتقاء إليها إلا بسلم أو سبب

Heasws said: ‘They were thickened (dense) for Suleymanas just as they were subdued, and they are a delicate creation (body), their food is tasteless, and the evidence upon that is they ascending to the sky to steal the hearing, and the thick body is not able upon the rising to it, except by a route of ascent or means’.

قال: فأخبرني عن السحر ما أصله ؟ وكيف يقدر الساحر على ما يوصف من عجائبه وما يفعل ؟

He said, ‘Inform me about the sorcery, what is its origin? And how is the sorcerer able upon what is depicted from his wonders and what he does?’

قال إن السحر على وجوه شتى: وجه منها بمنزلة الطب كما أن الاطباء وضعوا لكل داء دواء فكذلك علم السحرا حتالوا لكل صحة آفة، ولكل عافية عاهة، ولكل معنى حيلة. ونوع منه آخر خطفة وسرعة ومخاريق وخفة. ونوع منه ما يأخذ أولياؤ الشياطين عنهم.

Heasws said: ‘The sorcery is upon various aspects – an aspect from it is at the status of the doctor, just as the physicians place a medicine for every illness, similar to that is the knowledge of the sorcery, to the extent that they come the affliction for every health, and for every wellbeing, an affliction, and for every meaning, a trick. And there is another type from it is the snatching, and the quickness, and theft, and lightening (of work). And there is a type from it what the friends of the Satansla take from them’.

قال: فمن أين علم الشياطين السحر ؟ قال: من حيث عرف الاطباء الطب، بعضه تجربة، وبعضه علاج.

He said, ‘From where did the Satansla learn the sorcery?’ Heasws said: ‘From where the physicians learnt the medicine. Some of it is experimentation and part of it is healing’.

قال: فما تقول في الملكين: هاروت وماروت وما يقول الناس بأنهما يعلمان الناس السحر ؟

What are youasws saying regarding the two Angels – Harut and Marut, and what the people are saying that they taught sorcery to the people?’

قال: إنهما موضع ابتلاء وموقف فتنة، تسبيحهما: اليوم لو فعل الانسان كذا وكذا لكان كذا، ولو يعالج بكذا وكذا لصار كذا، أصناف سحر فيتعلمون منهما ما يخرج عنهما فيقولان لهم: إنما نحن فتنة فلانأخذوا عنا ما يضر كم ولا ينفعكم.

Heasws said: ‘These two (Angels) were a place of trial and pausing of Fitna. Their chanting was, ‘Today, if the human being does such and such, such would happen, and if he treats with such and such, such would come to be’, being types of sorcery. So, they learnt from them whatever came out from them, and they (Angels) were saying to them, ‘But rather, we are a Fitna, therefore do not take from us what would harm you nor benefit you’’.

قال: أفيقدر الساحر أن يجعل الانسان بسحره في صورة الكلب والحمار أو غير ذلك ؟

He said, ‘Is the sorcerer able upon making (transforming) the human being, by his sorcery, to be in the image of the dog, and the donkey, or other than that?’

قال: هو أعجز من ذلك وأضعف من أن يغير خلق الله، إن من أبطل ما ركبه الله وصوره وغيره فهو شريك لله في خلقه، تعالى عن ذلك علوا كبيرا، لو قدر الساحر على ما وصفت لدفع عن نفسه الهموم والآفة والامراض، ولنفى البياض عن رأسه والفقر عن ساحته،

Heasws said: ‘He is unable from that and too weak from changing the creation of Allahazwj. The one who can invalidate what Allahazwj has Installed and Imaged and changes it, then he is an associate of Allahazwj in Hisazwj Creation. Exalted is Heazwj from that, Lofty, Great. If the sorcerer was able upon what you described, he would have repelled the worries and the affliction and the sicknesses from himself, and would have negated the whiteness from his head, and the poverty from his courtyard.

وإن من أكبر السحر النميمة، يفرق بها بين المتحابين، ويجلب العداوة على المتصافيين، ويسفك بها الدماء، ويهدم بها الدور، ويكشف الستور، والنمام أشر من وطئ على الارض بقدم، فأقرب أقاويل السحر من الصواب أنه بمنزلة الطب، إن الساحر عالج الرجل فامتنع من مجامعة النساء، فجاء الطبيب فعالجه بغير ذلك العلاج فابرئ.

And that the greatest of the sorcery is the tale-bearing (gossiping), separating by it between the two beloved ones, and bringing the enmity upon the two reconciled ones, and spilling the blood by it, and demolishing the houses by it, and removing the veils, and the gossiper is the evilest of the ones treading upon the earth by their feet. The closest of the utterances of the sorcerer from the correctness is that he is at the status of the physician. The sorcerer treats the man and prevents him from copulating with the women, and the physician comes and treats him with other than that treatment, and he is cured’.

قال: فما بال ولد آدم فيهم شريف ووضيع ؟ قال: الشريف: المطيع، والوضيع: العاصي،

He said, ‘What is the matter, among the children of Adamas there are nobles and ignoble?’ Heasws said: ‘The noble is the obedient one (to Allahazwj), and the ignoble is the disobedient one’.

قال: أليس فيهم فاضل ومفضول ؟ قال: إنما يتفاضلون بالتقوى. قال: فتقول: إن ولد آدم كلهم سواء في الاصل لا يتفاضلون إلا بالتقوى ؟ قال: نعم إني وجدت أصل الخلق التراب، والاب آدم، والام حواء، خلقهم إله واحد وهم عبيده،

He said, ‘Isn’t there among them a meritorious one and a shameful (de-merited) one?’ Heasws said: ‘Are you saying that the children of Adamas, all of them are equal in the origin, not being meritorious except by the piety?’ He said, ‘Yes I find the origin of the people as soil (dust), and the father is Adamas, and the mother is Hawwaas. One Godazwj Created them and they are Hisazwj servants’.

إن الله عزوجل اختار من ولد آدم اناسا طهر ميلادهم، وطيب أبدانهم، وحفظهم في أصلاب الرجال وأرحام النساء، أخرج منهم الانبياء والرسل، فهم أزكى فروع آدم فعل ذلك لا لامر استحقوه من الله عزوجل، ولكن علم الله منهم حين ذرأهم أنهم يطيعونه ويعبدونه ولا يشركون به شيئا،

(Heasws said): ‘Allahazwj Mighty and Majestic Chose some people from the children of Adamas as being of clean birth, and good of bodies, and Protected them in the ribs of the men and wombs of the women. Heazwj Extracted from them, the Prophetsas and the Mursilsas. Thus, they are the purest of the branch of Adamas. That was done, not for a Command deserving from Allahazwj Mighty and Majestic, but Allahazwj Knew from them when Heazwj Made them as particles, that they would be obeying Himazwj and worshipping Himazwj, and they will not be associating anything with Himazwj.

فهؤلاء بالطاعة نالوا من الله الكرامة والمنزلة الرفيعة عنده، وهؤلاء الذين لهم الشرف والفضل والحسب، وسائر الناس سواء، الأمن اتقى الله أكرمه ومن أطاعه أحبه، ومن أحبه لم يعذبه بالنار

Thus, they by their obedience, attained from Allahazwj the prestige and the lofty status in Hisazwj Presence, and they are those, for them is the nobility, and the merit, and the affiliation, while the rest of the people are equal except that the one who is pious Allahazwj will Honour him, and one who obeys Himazwj, Heazwj will Love him, and one who loves Himazwj, Heazwj will not Punish him with the Fire’.

قال: فأخبرني عن الله عزوجل كيف لم يخلق الخلق كلهم مطيعين موحدين وكان على ذلك قادرا ؟

He said, ‘Inform me about Allahazwj Mighty and Majestic, how come Heazwj did not Create all the creatures as obedience, Unitarians, although Heazwj was Able upon that?’

قال (عليه السلام): لو خلقهم مطيعين لم يكن لهم ثواب، لان الطاعة إذا ما كانت فعلهم، ولم تكن جنة ولانار، ولكن خلق فأمرهم بطاعته ونهاهم عن معصيته، واحتج عليهم برسله وقطع عذرهم بكتبه ليكونوا هم الذين يطيعون و يعصون ويستوجبون بطاعتهم له الثواب وبمعصيتهم إياه العقاب.

Heasws said: ‘If Heazwj had Created them as obedience, there would not be any Rewards for them when the obedience was not their deed, and the Paradise and Hell would not exist. But, Heazwj Created them and Commanded them with obeying Himazwj, and Forbade them from disobeying Himazwj, and Argued upon them with Hisazwj Rasoolsas and cut off their excuses by Hisazwj Books for them to be the one who are obeying and disobeying, and Obligating the Rewards due to their obedience and the Punishments due to their disobeying Himazwj’.

قال: فالعمل الصالح من العبد هو فعله ؟ والعمل الشر من العبد هو فعله ؟ قال: العمل الصالح العبد يفعله والله به أمره، والعمل الشر العبد يفعله والله عنه نهاه.

He said, ‘So the righteous deed from the servant, it is his deed? And the evil deed from the servant, it is his deed?’ Heasws said: ‘The righteous deed the servant does, and Allahazwj has Commanded him with it, and the evil deed the servant does, and Allahazwj has Forbidden him from it’.

قال: أليس فعله بالالة التي ركبها فيه ؟ قال: نعم ولكن بالآلة التي عمل بها الخير قدر بها على الشر الذي نهاه عنه.

He said, ‘Isn’t his deed by the instruments which Heazwj Installed inside him?’ Heasws said: ‘Yes, but by the instruments by which he does the good with it, he is able upon the evil with these, which Heazwj has Forbidden him from’.

قال: فإلى العبد من الامر شئ ؟ قال: مانهاه الله عن شئ إلا وقد علم أنه يطيق تركه، ولا أمره بشئ إلا وقد علم أنه يستطيع فعله، لانه ليس من صفته الجور والعبث والظلم وتكليف العباد مالا يطيقون.

He said, ‘So, is there anything from the matter to the servant?’ Heasws said: ‘Allahazwj Forbade has not Forbidden him from anything except and he knows that he is able to leave it, nor did Heazwj Command him with anything except and he knows that he has the capacity to do it, because it is not from Hisazwj Attributes, the tyranny, and the vanity, and the injustice, and encumbering the servants what they cannot endure'.

قال: فمن خلقه الله كافرا يستطيع الايمان وله عليه بتركه الايمان حجة ؟

He said, ‘So, the one whom Allahazwj Creates as a Kafir has the capacity for the Eman and for him there is an argument to leave the Eman?’

قال (عليه السلام): إن الله خلق خلقه جميعا مسلمين، أمرهم ونهاهم، والكفر اسم يلحق الفعل حين يفعله العبد، ولم يخلق الله العبد حين خلقه كافرا، إنه إنما كفر من بعدان بلغ وقتا لزمته الحجة من الله تعالى، فعرض عليه الحق فجحده، فبإنكار الحق صار كافرا.

Heasws said: ‘Allahazwj Created Hisazwj Creatures altogether as submitters. Heazwj Commanded them and Forbad them. And the Kufr is a name attached to the deed when the servant does it. And Allahazwj did not Create the servant as a Kafir when Heazwj Created him, but rather is from after it reaches a time the Argument from Allahazwj the Exalted is Necessitated on him. The truth is presented to him, but he rejects it, thus due to his denial of the truth, he becomes a Kafir’.

قال: فيجوز أن يقدر على العبد الشر ويأمره بالخير وهو لايستطيع الخير أن يعمله ويعذبه عليه ؟

He said, ‘Is it allowed that the servant is able upon the evil, and Heazwj is Commanded with the good and he has no capacity for the good that he does it, and he would be Punished upon it?’

قال: إنه لا يليق بعدل الله ورأفته أن يقدر على العبد الشر ويريده منه، ثم يأمره بما يعلم أنه لايستطيع أخذه والانتزاع عما لا يقدر على تركه، ثم يعذبه على تركه أمره الذي علم أنه لايستطيع أخذه.

Heasws said: ‘It is not befitting with the Justice of Allahazwj and Hisazwj Compassion that Heazwj Enables the evil upon the servant and Wants it from him, then Heazwj Commands him with what Heazwj Knows that he has no capacity to take it, and the Seizing of what he has not ability to leaving it, then Heazwj Punishes him upon his leaving Hisazwj Command which Heazwj Knows that he has no capacity to take it’.

قال: فبماذا استحق الذين أغناهم وأوسع عليهم من رزقه الغنى والسعة ؟ وبماذا استحق الفقراء التقتير والضيق ؟

He said, ‘Then, by what are they, those whom Heazwj Enriches and Expands his sustenance upon them, deserving the riches and the affluence? And by what are the poor ones (deserving) the rationing and the straightness?’

قال: اختبر الاغنياء بما أعطاهم لينظر كيف شكرهم، والفقراء إنما منعهم لينظر كيف صبرهم، ووجه آخر أنه عجل لقوم في حياتهم، ولقوم آخر ليوم حاجتهم إليه، ووجه آخر أنه علم احتمال كل قوم فأعطاهم على قدر احتمالهم،

Heasws said: ‘To examine the rich with what Heazwj Gives them, to Look at how they are thanking Himazwj, and the poor ones, Heazwj rather Prevented them to Look at how is their patience. Another perspective is Heazwj Hastens for a people during their lifetime, and for another people Heazwj Delays to a day of their need to Himazwj. And another perspective is, Heazwj Knows the potential (endurance) of every people, so Heazwj Gives them upon a measure of their potential (to endure).

ولو كان الخلق كلهم أغنياء لخربت الدنيا وفسد التدبير وصار أهلها إلى الفناء، ولكن جعل بعضهم لبعض عونا، وجعل أسباب أرزاقهم في ضروب الاعمال وأنواع الصناعات، وذلك أدوم في البقاء وأصح في التدبير، ثم اختبر الاغنياء باستعطاف الفقراء كل ذلك لطف ورحمة من الحكيم الذي لايعاب تدبيره.

And if all of the people were rich, the world would be ruined, and the management would be spoilt, and its people would come to the annihilation. But, Heazwj Made assistance for some with some, and Made causes of their sustenance in the variety of works and types of manufacturing, and that is a perpetuation regarding the survival and correct regarding the management. Then Heazwj Examines the rich of their kindness with the poor. All that is Kindness and Mercy from the Wise Whose Management cannot be faulted’.

قال: فبما استحق الطفل الصغير ما يصيبه من الاوجاع والامراض بلا ذنب عمله ولاجرم سلف منه ؟

He said, ‘With what is the small child deserving what afflicts him from the pains and the sicknesses without having sinned in his deeds nor any crime preceding from him?’

قال: إن المرض على وجوه شتى: مرض بلوى، ومرض العقوبة، ومرض جعل عليه الفناء وأنت تزعم أن ذلك من أغذية رديئة، وأشربة وبيئة، أو من علة كانت بامه، وتزعم أن من أحسن السياسة لبدنه وأجمل النظر في أحوال نفسه وعرف الضار مما يأكل من النافع لم يمرض، وتميل في قولك إلى من يزعم أنه لا يكون المرض والموت إلا من المطعم والمشرب،

Heasws said: ‘The illness is upon a variety of aspects – Illness of trial, and illness of the Punishment, and illness Made to be (a reason for) the death, and you claim that, that is from poor food intake, and polluted water, or from an illness which was with its mother, and you claim that one who is good with the grooming of his body and beauty of the looks in the states of his self, and he knows the harmful from what he eats from the beneficial would not fall sick, and you incline in your words to the one who claims that neither the sickness nor the death happens except from the food and the drink.

قد مات أرسطاطا ليس معلم الاطباء، وأفلاطون رئيس الحكماء، وجالينوس شاخ ودق بصره، وما دفع الموت حين نزل بساحته، ولم يألوا حفظ نفسهم والنظر لما يوافقها، كم من مريض قد زاده المعالج سقما ! وكم من طبيب عالم وبصير بالا دواء والادوية ماهر مات، وعاش الجاهل بالطب بعده زمانا ! فلا ذاك نفعه علمه بطبه عند انقطاع مدته وحضور أجله، ولاهذا ضره الجهل بالطب مع بقاء المدة وتأخر الاجل.

Aristotle has died, wasn’t he the teacher of the physicians? And Plato, chief of the wise ones, and Galen became old and his eyesight weakened, and he could not repel the death when it descended with his female companion, and did not spare any effort to preserve themselves, and the considering to what would be compatible for it. How may sick ones, the treatment increased the sickness! And how many physicians, learned and insightful with the cures and the experts in medication died, and the one ignorant of the medicine lived after him for a (long) time! So, that knowledge of his of medicine did not benefit him during the termination of his period and presence of his death, nor was this one harmed, one ignorant of the medicine, with the remaining of the term and delay of his death’.

ثم قال (عليه السلام): إن أكثر الاطباء قالوا: إن علم الطب لم يعرفه الانبياء، فما نصنع على قياس قولهم بعلم زعموا ليس تعرفه الانبياء الذين كانوا حجج الله على خلقه، وامناءه في أرضه، وخزان علمه وورثة حكمته، والا دلاء عليه، والدعاة إلى طاعته ؟

Then heasws said: ‘A lot of the physicians said, ‘The knowledge of the medicine was not raised by the Prophetsas, so what we do is upon a comparison of their words with knowledge. They claim that the Prophetsas did not recognise it, those who were Divine Authorities of Allahazwj upon Hisazwj creatures, and Hisazwj Trustees in Hisazwj earth, and Treasurers of Hisazwj Knowledge and inheritors of Hisazwj Wisdom and theyas did not point upon it, and the Callers to Hisazwj obedience?

ثم إني وجدت أكثرهم يتنكب في مذهبه سبل الانبياء ويكذب الكتب المنزلة عليهم من الله تبارك وتعالى، فهذا الذي أزهدني في طلبه وحامليه.

Then Iasws find that most of them deviate in their doctrines from the way of the Prophetsas and belie the Books Revealed unto themas from Allahazwj Blessed and Exalted. So, this is the one who abstains from measws in seeking it and bearing it’.

قال فكيف تزهد في قوم وأنت مؤد بهم وكبيرهم ؟

He said, ‘How can youasws abstain regarding a people, and youasws are a leader with them and their elder?’

قال: إني لما رأيت الرجل منهم الماهر في طبه إذا سألته لم يقف على حدود نفسه، وتأليف بدنه وتركيب أعضائه، ومجرى الاغذية في جوارحه ومخرج نفسه، وحركة لسانه، ومستقر كلامه، ونور بصره، وانتشار ذكره، واختلاف شهواته، وانسكاب عبراته، ومجمع سمعه، وموضع عقله، ومسكن روحه، ومخرج عطسته، وهيج غمومه، وأسباب سروره، وعلة ما حدث فيه من بكم وصمم وغير ذلك لم يكن عندهم في ذلك أكثر من أقاويل استحسنوها وعلل فيما بينهم جوزوها.

Heasws said: ‘When Iasws see the man from them, the expert in his medicine, when Iasws ask him, he does not pause upon limits of his self, and the composition of his body, and methodology of his limbs, and flow of his food in his body parts, and exit of his soul, and movement of his tongue, and stability of his speech, and light of his vision, and the spread of his mention, and the interchange of his desires, and the effusion of his transitions, and gathering of his hearing, and place of his intellect, and settling of his soul, and exit of his sneeze, and agitation of his gloominess, and causes of his cheerfulness, and reason what causes one to be mute and deaf and other than that, there does not happen to be with them regarding that any more than the talk of its approval and reasons in what is between them allowing it’.

قال: فأخبرني عن الله عزوجل أله شريك في ملكه، أو مضاد له في تدبيره ؟ قال: لا، قال: فما هذا الفساد الموجود في هذا العالم من سباع ضارية، وهوام مخوفة، وخلق كثير مشوهة، ودود وبعوض وحيات وعقارب، وزعمت أنه لا يخلق شيئا إلا لعلة لانه لا يعبث ؟

He said, ‘Inform me about Allahazwj Mighty and Majestic. Is there an associate in Hisazwj Kingdom, or an adversary to Himazwj in Hisazwj Management?’ Heasws said: ‘No’. He said, ‘So what is this spoiling existing in this world, from the harmful predators, and scary vermins, and a lot of ugly creatures, and insects, and mosquitoes, and snakes, and scorpions, and youasws claim that Heazwj does not Create anything except for a reason, because Heazwj does not play around?’

قال: ألست تزعم أن العقارب تنفع من وجع المثانة والحصاة، ولمن يبول في الفراش، وأن أفضل الترياق ما عولج من لحوم الافاعي، وأن لحومها إذا أكلها المجذوم لشبت نفعه، وتزعم أن الدود الاحمر الذي بصاب تحت الارض نافع للاكلة ؟ قال: نعم،

Heasws said: ‘Aren’t you claiming that the scorpion benefit from the bladder pains and the (kidney) stones, and for the one who urinates in the bed, and that the best antidote is what is treated from the meat of the snakes, and that their meat when eaten by the leper would benefit him, and you claimed that the red worm which is found under the ground is beneficial for the eater?’ He said, ‘Yes’.

قال (عليه السلام): فأما البعوض والبق فبعض سببه أنه جعل أرزاق الطير، وأهان بها جبارا تمرد على الله وتجبر وأنكر ربوبيته، فسلط الله عليه أضعف خلقه ليريه قدرته وعظمته وهي البعوض فدخلت في منخره حتي وصلت إلى دماغه فقتلته.

Heasws said: ‘As for the mosquitoes and the bugs, its reason is that Heazwj Made these are the sustenance of the birds and Abase the tyrant, the rebel against Allahazwj, and is tyrannous and deniers Hisazwj Lordship, so Allahazwj Causes the weakest of Hisazwj creatures to overcome upon him to Show him Hisazwj Power and Hisazwj Magnificent, and it is the mosquito. It enters into his nostril until it arrives to his brain and kills him.

واعلم أنا لو وقفنا على كل شئ خلقه الله لم خلقه ولاي شئ أنشأه لكنا قد ساويناه في علمه، وعلمنا كل ما يعلم واستغنينا عنه وكنا وهو في العلم سواء.

And know, if we were to pause upon everything Allahazwj Created and did not Create, and for which thing (reason) Heazwj Grew it, we would have equalled Himazwj in Hisazwj Knowledge, and we would know all what Heazwj Knows, and we would be needless of Himazwj, and us and Heazwj would be equal in the knowledge’.

قال: فأخبرني هل يعاب شئ من خلق الله وتدبيره ؟ قال: لا، قال: فإن الله خلق خلقه غرلا، أذلك منه حكمة أم عبث ؟ قال: بل حكمة منه ؟

He said, ‘Inform me! Can anything be faulted from the creation of Allahazwj and Hisazwj Management?’ Heasws said: ‘No’. He said, ‘So, Allahazwj Created Hisazwj creation uncircumcised, is that Wisdom from Himazwj or playfulness?’ Heasws said: ‘But, Wisdom from Himazwj’.

قال: غيرتم خلق الله وجعلتم فعلكم في قطع القلفة أصوب مما خلق الله لها وعبتم الاقلف، والله خلقه، ومدحتم الختان وهو فعلكم، أم تقولون: إن ذلك من الله كان خطأ غير حكمة ؟ !

He said, ‘You change the creation of Allahazwj you make your deed in cutting the foreskin as more correct than what Allahazwj had Created, and you are faulting the foreskin and (although) Allahazwj has Created it, and you are praising the circumcision and it is your deed. Or, are you saying that, that was a mistake from Allahazwj without wisdom?’

قال (عليه السلام): ذلك من الله حكمة وصواب غير أنه سن ذلك وأوجبه على خلقه، كما أن المولود إذا خرج من بطن امه وجدنا سرته متصلة بسرة امه كذلك خلقها الحكيم، فأمر العباد بقطعها وفي تركها فساد بين للمولود والام،

Heasws said: ‘That is Wisdom from Allahazwj and correctness, apart from that Heazwj Made that to be a Sunnah and Obligated it upon Hisazwj people, just as the when the new-born comes out from the belly of its mother, we find its navel connected with the navel of its mother, like that the Wise One Created it. So, Heazwj Commanded the servants with cutting it, and in leaving it is a spoiling between the new-born and the mother.

وكذلك أظفار الانسان أمر إذا طالت أن تقلم، وكان قادرا يوم دبر خلقة الانسان أن يخلقها خلقة لاتطول، وكذلك الشعر من الشارب والرأس يطول فيجز، وكذلك الثيران خلقها فحولة وإخصاؤها أوفق، ليس في ذلك عيب في تقدير الله تعالى.

Similar to that are the nails of the human being. Heazwj Commanded, when these are long, that you should clip (the nails), and Heazwj was Able on the Day Heazwj Managed the creation of the human being that Heazwj could have Created (the nails) not to elongate. And similar to that is the hair from the moustache and the head elongating, to be cut. And similar to that are the bulls. Heazwj Created it virile, and its being cut would be more compatible. There isn’t any fault in that in the Determination of Allahazwj the Exalted’.

قال: ألست تقول: يقول الله: (ادعوني أستجب لكم) وقد نرى المضطر يدعوه فلا يستجاب له، والمظلوم يستنصره على عدوه فلا ينصره.

He said, ‘Aren’t youasws saying, ‘Allahazwj is Saying: “Supplicate to Me, I will Answer you. [40:60], and we have seen the desperate one supplication but it is not Answered for him, and the oppressed, Heazwj Helps his enemy against him and does not Help him’.

قال (عليه السلام): ويحك ما يدعوه أحد إلا استجاب له، أما الظالم فدعاؤه مردود إلى أن يتوب إليه، وأما المحق فإنه إذا دعاه استجاب له وصرف عنه البلاء من حيث لا يعلمه، وادخر له ثوابا جزيلا ليوم حاجته إليه،

Heasws said: ‘Woe be unto you! There is no one who supplicates to Himazwj except it is Answered for him. As for the unjust one, his supplications are rejected until he repents to Himazwj, and as for the rightful, when he supplicates to Himazwj, it is Answered for him and the afflictions are turned away from him from where he does not even know, and plentiful Rewards are hoarded for him for a Day he would be needy to it.

وإن لم يكن الامر الذي سأل العبد خيرة له إن أعطاه أمسك عنه، والمؤمن العارف بالله ربما عز عليه أن يدعوه فيما لا يدري أصواب ذلك أم خطاء، وقد يسأل العبد ربه إهلاك من لم ينقطع مدته، ويسأل المطروقتا، ولعله أوان لا يصلح فيه المطر لانه أعرف بتدبير ما خلق من خلقه، وأشباه ذلك كثيرة، فافهم هذا.

And if the matter does not transpire which the servant had asked for that it be Given to him, it is better for him if it is Withheld for him; and the Momin is the recognised one with Allahazwj, sometimes it is dear upon Himazwj that he supplicates to Himazwj regarding what he does not know whether that is correct or a mistake; and the servant could have asked his Lordazwj for the destruction of one whose term has yet to be termination, and he has asked for the wrong, or that the rain is not correct for him because Heazwj Knows what Heazwj has Created from Hisazwj creation – and the likes of this is a lot, therefore understand this’.

قال: فأخبرني أيها الحكيم ما بال السماء لا ينزل منها إلى الارض أحد، ولا يصعد من الارض إليها بشر، ولا طريق إليها ولا مسلك ؟ فلو نظر العباد في كل دهر مرة من يصعد إليها وينزل لكان ذلك أثبت في الربوبية، وأنفى للشك، وأقوى لليقين وأجدر أن يعلم العباد أن هناك مدبرا، إليه يصعد الصاعد، ومن عنده يهبط الهابط !

He said, ‘Inform me, O wise one, what is the matter, the sky, no one descends from it to the earth, nor does a mortal from the earth ascend into it, nor is there a path to it nor a way? If the servants during every era were to look once at someone ascending to it and descending, that would be proof regarding the Lordship, and negation of the doubt, and stronger for the certainty and better, if the servants were to know that over there is a Manager to Whom the ascender ascend and the descenders descend from Himazwj’.

قال (عليه السلام): إن كل ما ترى في الارض من التدبير إنما هو ينزل من السماء و منها ما يظهر، أما ترى الشمس منها تطلع، وهي نور النهار، وفيها قوام الدنيا، ولو حبست حار من عليها وهلك ؟ والقمر منها يطلع، وهو نور الليل، وبه يعلم عدد السنين والحساب والشهور والايام، ولو حبس لحار من عليها وفسد التدبير ؟

Heasws said: ‘All what you see in the earth from the Management, rather it descends from the sky, and from it is what appears. Do you not see the sun emerging from it, and it is a light of the day, and therein are foundations of the world, and if heat were to be withheld, the ones upon it would be destroyed? And the moon emerges from it, and it is a light of the night, and by it is known the number of the years and the counting, and the months and the years, and if it were to be withheld it would heat up the ones upon it and spoil the management?

وفي السماء النجوم التي يهتدى بها في ظلمات البر والبحر، ومن السماء ينزل الغيث الذي فيه حياة كل شئ من الزرع والنبات والانعام، وكل الخلق لو حبس عنهم لما عاشوا، والريح لو حبست أياما لفسدت الاشياء جميعا وتغيرت، ثم الغيم والرعد والبرق و الصواعق كل ذلك إنما هو دليل على أن هناك مدبرا يدبر كل شئ ومن عنده ينزل،

And in the sky there are stars from which one can be guided by in the darkness of the land and the sea; and from the sky descends the rain in which there is life of all things, from the plantation, and the vegetation, and the cattle, and all creatures, if it were to be withheld from the, they would not live. And the wind, if it were withheld for days, the things would spoil in their entirety and change. Then the clouds, and the thunder and the lightning, and the thunderbolt, all that rather is evidence upon that over there is a Manager managing all things, and the descent is from Himazwj.

وقد كلم الله موسى عليه السلام وناجاه، ورفع الله عيسى بن مريم، والملائكة تنزل من عنده غير أنك لا تؤمن بما لم تره بعينك، وفيما تراه بعينك كفاية أن تفهم وتعقل.

And Allahazwj has Spoken to Musaas and Whispered to himas, and Allahazwj Raised Isaas Bin Maryamas, and the Angels descend from Himazwj, apart from that you are not believing in what you do not see with your eyes, and regarding what you see with your eyes, there is sufficient for you to understand and use your intellect’.

قال: فلو أن الله رد إلينا من الاموات في كل مائة عام لنسأله عمن مضى منا إلى ما صاروا وكيف حالهم وماذا لقوا بعد الموت وأي شئ صنع بهم ليعمل الناس على اليقين اضمحل الشك وذهب الغل عن القلوب

He said, ‘If Allahazwj were to Return to us someone from the dead during every one hundred years, we could ask him about the ones passed from us, what they have come to, and how was their state, and what did they face after the death, and which thing is being done with them, for the people to act upon the certainty, the doubt would decline and the foolishness would be gone from the hearts’.

قال: إن هذه مقالة من أنكر الرسل وكذبهم، ولم يصدق بمابه من عند الله إذا أخبروا وقالوا: إن الله أخبر في كتابه عزوجل على لسان الانبياء حال من مات منا، أفيكون أحد أصدق من الله قولا ومن رسله ؟

Heasws said: ‘This is talk of the one who denies the Rasoolsas and belies themas, and does not ratify what is with him from the Presence of Allahazwj, when theyas informed and said: ‘Allahazwj Mighty and Majestic has Informed in Hisazwj Book upon the tongue of the Prophetsas, the state of the ones from us who died’. Can anyone be more truthful than Allahazwj and Hisazwj Rasoolsas in words?

وقد رجع إلى الدنيا ممن مات خلق كثير، منهم أصحاب الكهف أماتهم الله ثلاث مائة عام وتسعة ثم بعثهم في زمان قوم أنكروا البعث ليقطع حجتهم وليريهم قدرته وليعلموا أن البعث حق،

And a lot of the ones who died have returned to the world, from them are the companions of the cave. Allahazwj Caused them to die for three hundred and nine years, then Sent them in an era of people who were denying the Resurrection in order to cut-off their arguments and to Show them Hisazwj Power, and to let them know that the Resurrection is true.

وأمات الله ارميا النبي الذي نظر إلى خراب بيت المقدس وما حوله حين غزاهم بخت نصر فقال: أنى يحيي هذه الله بعد موتها، فأماته الله مائة عام ثم أحياه ونظر إلى أعضائه كيف تلتئم وكيف تلبس اللحم وإلى مفاصله وعروقه كيف توصل، فلما استوى قاعدا قال: أعلم أن الله على كل شئ قدير،

And Allahazwj Cause the Prophet Irmiahas (Uzairas) to die who looked at the ruins of Bayt Al Maqdis and what is around it when Bakht Nasar attacked them (militarily). Heas said: ‘Will Allahazwj Revive this after its death?’ So, Allahazwj Caused himas to die for a hundred years, then Revived himas and heas looked at hisas body parts how they were healed, and how the flesh was clothed (upon the bones), and to hisas joints and to hisas veins how they were joined up. When heas was complete heas sat up, heas said: ‘Ias know that Allahazwj is Able upon all things’.

وأحيا الله قوما خرجوا عن أوطانهم هاربين من الطاعون لا يحصى عددهم فأماتهم الله دهرا طويلا حتى بليت عظامهم وتقطعت أوصالهم وصاروا ترابا، فبعث الله تعالى في وقت أحب أن يري خلقه قدرته نبيا يقال له: حزقيل فدعاهم فاجتمعت أبدانهم ورجعت فيها أرواحهم، وقاموا كهيئة يوم ما توا لا يفتقدون من أعدادهم رجلا فعاشوا بعد ذلك دهرا طويلا،

And Allahazwj Revived a people who had gone out from their homeland fleeing from the plague, their number cannot be counted. Allahazwj Caused them to die for a long time period until their bones decayed and their joints were cut and became dust. Then Allahazwj the Exalted Sent a Prophetas called Hizkeelas Loving to Show Hisazwj creatures Hisazwj Power. Heas called them and their bodies gathered and their souls returned in these, and they stood up like the day they had died, not losing a single man from their number. They lived after that for a long time.

وأن الله أمات قوما خرجوا مع موسى حين توجه إلى الله فقالوا: أرنا الله جهرة، فأماتهم الله ثم أحياهم.

And that Allahazwj Caused a people to die who had gone out with Musaas when they headed to Allahazwj and they said, ‘Show us Allahazwj Manifestly!’ Allahazwj Caused them to die, then Revived them’.

قال: فأخبرني عمن قال بتناسخ الارواح من أي شئ قالوا ذلك ؟ وبأي حجة قاموا على مذاهبهم ؟

He said, ‘Inform me about the one who says with the re-incarnation of the souls, from which thing are they saying that? And by which argument are they standing upon their doctrine?’

قال: إن أصحاب التناسخ قد خلفوا وراءهم منهاج الدين وزينوا لانفسهم الضلالات، وأمر جواأنفسهم في الشهوات، وزعموا أن السماء خاوية ما فيها شئ مما يوصف، وأن مدبر هذا العالم في صورة المخلوقين بحجة من روى أن الله عزوجل خلق آدم على صورته، وأنه لاجنة ولانار ولابعث ولا نشور،

Heasws said: ‘The companions of the re-incarnation have left behind them the manifesto of the Religion and they adorned the straying for themselves and pleased themselves in the desires, and they claim that the sky is hollow, there is nothing in it from what is described, and that the Manager of this world is in the image of the creatures, by an argument from a backup that Allahazwj Mighty and Majestic Created Adamas upon Hisazwj image, and there is neither Paradise nor Fire, nor Resurrection nor Gathering.

والقيامة عندهم خروج الروح من قالبه وولوجه في قالب آخر، إن كان محسنا في القالب الاول اعيد في قالب أفضل منه حسنا في أغلى درجة الدنيا وإن كان مسيئا أو غير عارف صار في بعض الدواب المتعبة في الدنيا أوهوام مشوهة الخلقة، وليس عليهم صوم ولا صلاة ولا شئ من العبادة أكثر من معرفة من تجب عليه معرفته،

And the Qiyamah with them is the exiting of the soul from its mould and faces into another mould. If he was a good doer in the former mould, he would return in a mould superior than it in beauty in the high rank of the world, and if he was an evil doer or without understanding, he would come to be in one of the tired animals in the world, or an insect of distorted body. And there is neither Fasting upon them nor Salat, nor anything from the worship more than recognition of the One Whose recognition is Obligated.

وكل شئ من شهوات الدنيا مباح لهم من فروج النساء وغير ذلك من نكاح الاخوات والبنات والخالات وذوات البعولة، وكذلك الميتة والخمرو الدم، فاستقبح مقالتهم كل الفرق ولعنهم كل الامم،

And all thing from the desires of the world are legalised for them, from the private parts of the women and other than that from the marriage with the sisters, and the daughters, and the aunts, and the ones already with husbands; and similar to that is (consuming) the dead, and the wine, and the blood. Thus, all sects shamed them and every community cursed them.

فلما سألوا الحجة زاغوا وحادوا، فكذب مقالتهم التوراة، ولعنهم الفرقان، وزعموا مع ذلك أن إلههم ينتقل من قالب إلى قالب، وأن الارواح الازلية هي التي كانت في آدم، ثم هلم جرا تجري إلى يومنا هذا في واحد بعد آخر، فإذا كان الخالق في صورة المخلوق فبما يستدل على أن أحدهما خالق صاحبه ؟

When they are asked for the proof, they turn aside and become harsh. So, the Torah belied their talk, and the Furqan (Quran) Cursed them; and they claimed along with that, that their God Transfers them from a mould to a mould, and that the souls are eternal, those which were in Adamas, then so and so forth flowing up to this day of ours, in one after another. So, when the Creator was in the image of the created being, then by what can one be pointed upon that one of the two is a Creator of his companion?

وقالوا: إن الملائكة من ولد آدم، كل من صار في أعلى درجة دينهم خرج من منزلة الامتحان و التصفية فهو ملك، فطورا تخالهم نصارى في أشياء، وطورا دهرية يقولون: إن الاشياء على غير الحقيقة، قد كان يجب عليهم أن لا يأكلوا شيئا من اللحمان، لان الدواب عندهم كلها من ولد آدم حولوا من صورهم، فلا يجوز أكل لحوم القرابات.

And they said that the Angels are from the children of Adamas. Everyone who comes to be in the top ranks of the Religion, coming out from the status of the Test and the cleansing, so he (becomes) an Angel. The Christians mingled them in (certain) things, and the eternalists promoted them saying, ‘The things are upon other than the reality’. It was Obligated upon them that they don’t eat anything from the meats, because the animals in the presence, all of them are from the children of Adamas having been transformed from their (former) images, therefore it is not allowed to eat the meat of the relatives’.

قال: ومن زعم أن الله لم يزل ومعه طينة موذية فلم يستطع التفصي منها إلا بامتزاجه بها ودخوله فيها، فمن تلك الطينة خلق الاشياء

He said, ‘And there are ones who claim that Allahazwj did not cease to be and with Himazwj was some harmful clay and Heazwj was not Able to get rid of it except by Himazwj Mingling with it and Entering into it, so from that clay the things were created’.

قال: سبحان الله وتعالى ما أعجز إلها يوصف بالقدرة لايستطيع التفصي من الطينة ؟ إن كانت الطينة حية أزلية فكانا إلهين قديمين فامتزجا ودبرا العالم من أنفسهما، فإن كان ذلك كذلك فمن أين جاء الموت والفناء ؟ وإن كانت الطينة ميتة فلابقاء للميت مع الازلي القديم، والميت لا يجئ منه حي،

Heasws said: ‘Glory be to Allahazwj! A God described with the Power cannot be frustrated, not being able to get rid of (something) from the clay? If the clay was alive eternally, there would be two gods, both ancient, and they mingled and Managed the world from both their selves. If that was like that, then from where come the death and the annihilation? And if the clay was dead, then there is no remaining for the dead along with the One eternally Ancient, and the dead is such, life cannot come from it.

هذه مقالة الديصانية أشد الزنادقة قولا وأهملهم مثلا، نظروا في كتب قد صنفتها أوائلهم وحبروها لهم بألفاظ مزخرفة من غير أصل ثابت ولا حجة توجب إثبات ما ادعوا، كل ذلك خلافا على الله وعلى رسله وتكذيبا بما جاؤوا به عن الله،

This is the talk of the Daysanites, the severest of the atheists in talks, and their weakest in example. They looked into the books their first ones had categorised and flowed it for them with the ornate words without any proof of origin nor any arguments, obligating the proof of what they claimed. All that is opposite to Allahazwj and to Hisazwj Rasoolsaww and a belying of what theyas had come with from Allahazwj.

فأما من زعم أن الابدان ظلمة والارواح نور وأن النور لا يعمل الشر والظلمة لاتعمل الخير فلاتجب عليهم أن يلوموا أحدا على معصية، ولا ركوب حرمة ولا إتيان فاحشة، وأن ذلك على الظلمة غير مستنكر، لان ذلك فعلها، ولاله أن يدعو ربا ولا يتضرع إليه، لان النور رب، والرب لا يتضرع إلى نفسه ولا يستعيذ بغيره، ولا لاحد من أهل هذه المقالة أن يقول: أحسنت أو أسأت، لان الاساءة من فعل الظلمة وذلك فعلها، والاحسان من النور ولا يقول النور لنفسه: أحسنت يا محسن، وليس هناك ثالث

As for the one who claims that the bodies are darkness and the souls are light not doing the evil, and the darkness does not do the good, then it does not obligate upon them that they blame anyone upon an act of disobedience, nor indulging in a Prohibition nor coming to an immorality; and if that is upon the darkness is without deniability because that is its deed, nor is it for him that he supplicates to the Lordazwj not beseech to Himazwj, because the light is lord, and the lord cannot beseech to itself nor seek refuge with someone else; nor is it for anyone from the people of this talk that he says, ‘I have done good’, or, ‘I have done evil’, because the evil is from the deed of the darkness and that is its deed, and the good is from the light, and the light cannot say to itself, ‘You have done good, O good doer!’, and there isn’t a third over there.

فكانت الظلمة على قياس قولهم أحكم فعلا وأتقن تدبيرا وأعز أركانا من النور، لان الابدان محكمة، فمن صور هذا الخلق صورة واحدة على نعوت مختلفة ؟ وكل شئ يرى ظاهرا من الزهر والاشجار والثمار والطير والدوات يجب أن يكون إلها، ثم حبست النور في حبسها والدولة لها.

The darkness was upon a comparison of their words, ‘Wisest of deeds, and perfect management, and strongest pillars than the light’, because the bodies are decisive. So, the One Who Imaged the people in one image, is upon different attributes? And all things seen apparently, from the blossoms and the trees and the fruits and the bird and the animals, obligates that a God should happen to be. Then the light is imprisoned in its body, and the governance for it.

وأما ما ادعوا بأن العاقبة سوف تكون للنور فدعوى، وينبغي على قياس قولهم أن لا يكون للنور فعل لانه أسير، وليس له سلطان فلافعل له ولا تدبير، وإن كان له مع الظلمة تدبير فما هو بأسير بل هو مطلق عزيز، فإن لم يكن كذلك وكان أسير الظلمة فإنه يظهر في هذا العالم إحسان وخير مع فساد وشر

And as for the one who claims that the consequences will soon come to be for the light, it is an allegation, and it is befitting upon an analogy of their words that a deed does not happen to be for the light because it is a prisoner, and there isn’t any authority for it. Thus, there is neither a deed for it, nor any management for it, and if there was any management for it along with the darkness, then it is not a prisoner, but it is free, strong. So, if it does not happen to be like that, and it was a prisoner of the darkness, it manifests in this world the favours and the goodness along with mischief and evil.

فهذا يدل على أن الظلمة تحسن الخير وتفعله كما تحسن الشر وتفعله، فإن قالوا محال ذلك فلانور يثبت ولا ظلمة وبطلت دعواهم ورجع الامر إلى أن الله واحد وما سواه باطل، فهذه مقالة ماني الزنديق وأصحابه،

This evidences upon that the darkness improves the good and does it just as it improves the evil and does it. If they say, ‘That is impossible’, then neither is light proven nor darkness, and their claim is invalidated and the matter returns to that Allahazwj is One, and whatever besides Himazwj is false. This is the talk of the atheist Mani and his companions.

وأما من قال: النور والظلمة بينهما حكم، فلابد من أن يكون أكبر الثلاثة الحكم، لانه لا يحتاج إلى الحاكم إلا مغلوب أو جاهل أو مظلوم، وهذه مقالة المدقونية، والحكاية عنهم تطول.

And as for the one who says, ‘The light and the darkness, there is an authority between the two, then there is no escape from that the authority happens to be the greatest of the three, because no one is needy to the judge except the one overcome or an ignorant one, or an oppressed one, and this is the talk of the Madquniya (Marquniya – Marxists), and the narratives about them is lengthy.

قال: فما قصة ماني ؟ قال: متفحص أخذ بعض المجوسية فشابها ببعض النصرانية، فأخطأ الملتين ولم يصب مذهبا واحدا منهما، وزعم أن العالم دبر من إلهين: نور وظلمة، وأن النور في حصار من الظلمة على ما حكينا منه، فكذبته النصارى وقبلته المجوس.

He said, ‘So what is the story of Mani?’ Heasws said: ‘Mysticism taken by some of Magianism, and resembles with part of Christianity, so the two religions erred and not one of the two doctrines got it right, and claimed that the universe is managed from two gods – light and darkness, and that the light is besieged by the darkness upon what weasws narrated from it. The Christians belied it, and the Magians accepted it’.

قال: فأخبرني عن المجوس أبعث الله إليهم نبيا ؟ فإني أجدلهم كتبا محكمة و مواعظ بليغة وأمثالا شافية يقرون بالثواب والعقاب ولهم شرائع يعملون بها. قال: مامن امة إلا خلافيها نذير وقد بعث إليهم نبي بكتاب من عند الله فأنكروه وجحدوا لكتابه.

He said, ‘Inform me about the Magians, did Allahazwj Send a Prophetas to them? I found them having a decisive book for them, and eloquent sermons, and healing parables, accepting the rewards and the punishments, and for them are laws they are acting with’. Heasws said: ‘There is none from a community except it has opposed a warner and Allahazwj had Sent a Prophetas to them with a Book from Allahazwj, but they denied himas (and) rejected hisas Book’.

قال: ومن هو فإن الناس يزعمون أنه خالد بن سنان ؟ قال (عليه السلام): إن خالدا كان غريبا بدويا ما كان نبيا وإنما ذلك شئ يقوله الناس قال: أفزردشت ؟ قال: إن زردشت أتاهم بزمزمة وادعى النبوة فآمن منهم قوم وجحده قوم فأخرجوه فأكلته السباع في برية من الارض.

He said, ‘And who was heas, for the people are claiming that it is Khalid Bin Sinan?’ Heasws ‘Khalid was a Bedouin stranger. He was not a Prophetas, and rather that is something the people are saying it’. He said, ‘Is it Zardasht?’ Heasws said: ‘Zardasht came to them with soft words and claimed the Prophet-hood. A group from them believed and a group rejected, and they expelled him, and the wild animals devoured him in a wilderness from the earth’.

قال: فأخبرني عن المجوس كانوا أقرب إلى الصواب في دهرهم أم العرب ؟ قال: العرب في الجاهلية كانت أقرب إلى الدين الحنيفي من المجوس وذلك أن المجوس كفرت بكل الانبياء وجحدت كتبها وأنكرت براهينها ولم تأخذ بشئ من سننها و آثارها، وأن كيخسرو ملك المجوس في الدهر الاول قتل ثلاثمائة نبي، وكانت المجوس لا تغتسل من الجنابة والعرب كانت تغتسل والاغتسال من خالص شرائع الحنيفية

He said, ‘Inform me about the Magians, were they closer to the correctness in their era or the Arabs?’ Heasws said: ‘The Arabs in their pre-Islamic period were closer to the upright Religion than the Magians, and that is because the Magians denied all the Prophetsas and rejected theiras Books and denied theiras proofs and did not take with anything from theiras Sunnahs and theiras Ahadeeth, and that Kaykhusraw, the king of the Magians in the first era killed three hundred Prophetsas, and the Magians neither washed from the sexual impurities and the Arabs were cashing and bathing (following) the pure laws, of the upright (Religion).

وكانت المجوس لاتختتن وهومن سنن الانبياء، وأن أول من فعل ذلك إبراهيم خليل الله وكانت المجوس لا تغتسل موتاهم ولا تكفنها وكانت العرب تفعل ذلك، وكانت المجوس ترمي الموتى في الصحارى والنواويس والعرب تواريها في قبورها وتلحدلها وكذلك السنة على الرسل إن أول من حفر له قبر آدم أبو البشر والحد له لحد،

And the Magians were not circumcising, and it is from the Sunnahs of the Prophetsas, and that the first one to do that was Ibrahimas, Friend of Allahazwj. And the Magians were not washing their dead nor enshrouding them, and the Arabs were doing that. And the Magians were throwing the dead in the desert and in the Christian cemeteries’, and Arabs were covering them in their graves and their pits, and similar to that is the Sunnah upon the Rasoolsas that the first one a grave was dug for him was Adamas, fatheras of mankind, and a pit was dug for himas.

وكانت المجوس تأتي الامهات وتنكح البنات والاخوات وحرمت ذلك العرب، وأنكرت المجوس بيت الله الحرام وسمته بيت الشيطان والعرب كانت تحجه وتعظمه ويقول: بيت ربنا، وتقر بالتوراة والانجيل وتسأل أهل الكتاب وتأخذ عنهم، وكانت العرب في كل الاسباب أقرب إلى الدين الحنيفي من المجوس.

And the Magians were going to the mothers and marrying the daughter and the sisters, and the Arabs prohibited that; and the Magians denied the Sacred House of Allahazwj and named is as ‘The house of Satanla’, and the Arabs used to perform its Hajj and revere it and were saying, ‘House of our Lordazwj’, and accepted the Torah and the Evangel, and were asking the people of the Book and taking from them, and the Arabs were, in all the causes, closer to the upright Religion than the Magians’.

قال: فإنهم احتجوا بإتيان الاخوات أنها سنة من آدم قال: فما حجتهم في إتيان البنات والامهات وقد حرم ذلك آدم ونوح وإبراهيم وموسى وعيسى وسائر الانبياء عليهم السلام وكل ما جاء عن الله عزوجل.

He said, ‘But they are arguing the going to (marrying) the sisters that it is a Sunnah from Adamas’. Heasws said: ‘So what is their argument in coming to the daughters and the mothers, and Adamas had prohibited that, and (so had) Noahas, and Ibrahimas, and Musaas, and Isaas and the rest of the Prophetsas, and every one who had come from Allahazwj Mighty and Majestic’.

قال: فلم حرم الله تعالى الخمر ولالذة أفضل منها ؟ قال: حرمها لانها ام الخبائث أو ليس كل شئ يأتي على شاربها ساعة يسلب لبه ولا يعرف ربه ولا يترك معصية إلا ركبها ولا حرمة إلا انتهكها ولارحما ماسة إلا قطعها ولا فاحشة إلا أتاها، والسكران زمامه بيد الشيطان إن أمره أن يسجد للاوثان سجد وينقاد حيث ما قاده.

He said, ‘Why did Allahazwj the Exalted Prohibit the wine and there is no pleasure better than it?’ Heasws said: ‘Heazwj Prohibited it as it is the mother of the wickedness. Or, isn’t it so that a time comes to its drinker taking his mind, and he neither recognises his Lordazwj nor does he leave the disobedience except he indulges in it, nor any sanctity except he violates it, nor any relationship except he cuts it off, nor any immorality except he comes to it; and the intoxicant is such, his reins are in the hand of the Satanla. If he is told to do Sajdah to the idols, he would do so, and goes to wherever he is towed’ (by Iblees).

قال: فلم حرم الدم المسفوح ؟ قال: لانه يورث القساوة، ويسلب الفؤاد رحمته، ويعفن البدن، ويغير اللون، وأكثر ما يصيب الانسان الجذام يكون من أكل الدم. قال: فأكل الغدد ؟ قال: يورث الجذام.

He said, ‘Why did Heazwj Prohibit the blood shed?’ Heasws said: ‘Because it inherits the hardness (of the heart), and strips the heart of its mercy, and it decomposes the body, and changes the colour, and most of the human beings afflicted by the leprosy happen from the consumption of blood’. He said, ‘Eating the glands?’ Heasws said: ‘Inherits the leprosy’.

قال: فالميتة لم حرمها ؟ قال: (صلوات الله عليه) فرقا بينها وبين ما يذكر عليه اسم الله والميتة قد جمد فيها الدم وتراجع إلى بدنها فلحمها تقيل غير مرئ لانها يؤكل لحمها بدمها.

He said, ‘The dead, why did Heazwj Prohibit it?’ Heasws said: ‘A differentiation between it and what the Name of Allahazwj is Mentioned upon; and the dead, the blood has been frozen in it and retreated to its body, and its flesh can be said to be without freshness, because its blood would be eaten along with its flesh’.

قال: فالسمك ميتة ؟ قال: إن السمك ذكاته إخراجه حيا من الماء ثم يترك حتى يموت من ذات نفسه وذلك أنه ليس له دم وكذلك الجراد.

He said, ‘The dead fish?’ Heasws said: ‘The fish, its purification in it being extracted alive from the water, then it is left until it dies from itself, and that is because there isn’t any blood for it, and similar to that is the locust’.

قال: فلم حرم الزنا ؟ قال: لما فيه من الفساد وذهاب المواريث وانقطاع الانساب لاتعلم المرأة في الزنا من أحبلها ولا المولود يعلم من أبوه ولا أرحام موصولة ولاقرابة معروفة.

He said, ‘Why is the adultery Prohibited?’ Heasws said: ‘When there was in it from the mischief, and the corruption of the inheritances, and the cutting off of lineages. The woman does not know in the adultery who has impregnated her, nor does the new-born know who his father is, nor are the relationships connected, nor any relatives known’.

قال: فلم حرم اللواط ؟ قال: من أجل أنه لو كان إتيان الغلام حلالا لاستغنى الرجال عن النساء، وكان فيه قطع النسل وتعطيل الفروج وكان في إجازة ذلك فساد كثير.

He said, ‘Why did Heazwj Prohibit the sodomy?’ Heasws said: ‘From the reason that if coming to the boys was Permissible, the men would be needless of the women, and therein would be the termination of the lineages and disablement of the private parts, and in allowing that would be a lot of corruption’.

قال: فلم حرم إتيان البهيمة ؟ قال (عليه السلام): كره أن يضيع الرجل ماءه ويأتي غير شكله ولو أباح ذلك لربط كل رجل أتانا يركب ظهرها ويغشى فرجها فكان يكون في ذلك فساد كثير فأباح ظهورها وحرم عليهم فروجها وخلق للرجال النساء ليأنسوا بهن ويسكنوا إليهن ويكن موضع شهواتهم وامهات أولادهم.

He said, ‘Why did Heazwj Prohibit going to the animals (bestiality)?’ Heasws said: ‘It is abhorrent that the man should place his water and goes to other than his own kind, and if that had been legalise, every man would have to tie a donkey, ride upon its back and cover up its private part. There would be a lot of mischief in that. Thus (riding) its back has been legalised and their private parts are Prohibited, and the women are created for the men to be comforted by them and attain rest by them and the place of their desires would become mothers of their children’.

قال: فما علة الغسل من الجنابة وإن ما أتى حلال وليس في الحلال تدنيس ؟ قال (عليه السلام): إن الجنابة بمنزلة الحيض، وذلك أن النطفة دم لا تستحكم، ولايكون الجماع إلا بحركة شديدة وشهوة غالبة، وإذا فرغ تنفس البدن ووجد الرجل من نفسه رائحة كريهة فوجب الغسل لذلك، وغسل الجنابة مع ذلك أمانة ائتمن الله تعالى عليها عبيده ليختبرهم بها.

He said, ‘What is the reason of the washing from the sexual impurity and what is come to is Permissible, and there isn’t any filthiness in the Permissible?’ Heasws said: ‘The sexual impurity is at the status of the menstruation, and that is because the sperm is blood not prevailing, nor can the copulation happen except by severe movement and overwhelming desire. And when the body takes a breather and the man finds offensive odour, the washing is obligated due to that; and washing the sexual impurity is an entrustment Entrusted by Allahazwj the Exalted upon Hisazwj servants in order to Test them by it’.

قال: أيها الحكيم فما تقول فيمن زعم أن هذا التدبير الذي يظهر في هذا العالم تدبير النجوم السبعة ؟ قال: يحتاجون إلى دليل أن هذا العالم الاكبر والعالم الاصغر من تدبير النجوم التي تسبح في الفلك وتدور حيث دارت متعبة لاتفتر، وسائرة لا تقف.

He said, ‘O wise one! What are youasws saying regarding the ones who claim that this is the management which appears in this universe is the management of the seven stars?’ Heasws said: ‘They would be needy to evidence that this is the large universe, and the smaller universe is from the management of the start which float around in space and orbit where they orbit following non-stop, and the movement does not stop’.

ثم قال: وإن كل نجم منها موكل مدبر فهي بمنزلة العبيد المأمورين المنهيين، فلو كانت قديمة أزلية لم تتغير من حال. إلى حال.

Then heasws said: ‘And if every star from it was allocated with a management, then it would be at the status of the slave, the ordered, the forbidden. If it was eternally ancient, it would not have changed from a state to a state’.

قال: فمن قال: بالطبائع ؟ قال: من لم يملك البقاء ولاصرف الحوادث وغيرته الايام والليالي لايرد الهرم ولا يدفع الاجل ما تصنع به ؟

He said, ‘(What about) the ones who say with the (four) natures (heat, cold, wet, dry)?’ Heasws said: ‘One who does not control the remaining, nor turns away the newly occurring events, and is changed by the days and the nights, can neither repel the aging nor repel the deaths, what can you do with it?’

قال: فأخبرني عمن زعم أن الخلق لم يزل يتناسلون ويتوالدون، ويذهب قرن ويجئ قرن، تفنيهم الامراض والاعراض وصنوف الآفات، يخبرك الآخر عن الاول وينبئك الخلف عن السلف والقرون عن القرون أنهم وجدوا الخلق على هذا الوصف بمنزلة الشجر والنبات، في كل دهر يخرج منه حكيم عليم بمصلحة الناس بصير بتأليف الكلام ويصنف كتابا قد حبره بفطنته، وحسنه بحكمته، قد جعله حاجزا بين الناس، يأمرهم بالخير ويحثهم عليه، وينهاهم عن السوء والفساد ويزجرهم عنه، لئلايتها وشوا ولا يقتل بعضهم بعضا.

He said, ‘Inform me about the one who claims that the creation will not cease to be lineaging and procreating, and a generation will go and a generation will come. They are being annihilated by the disease, and the symptoms, and the types of affliction. The latter ones inform you of the former ones, and the survivors inform about the ancestors, and the generation about the generation. They find the people upon this description, at the status of the trees and the vegetation. In every era, a wise one comes out to them with correction of the people, insightful with the composition of the speech, and he authors a book written by his own intellect, and improves it by his wisdom, making it a barrier between the people, enjoining them with the good and urging them upon it, and forbidding them from the evil and the corruption and rebuking them upon it, lest they leap upon each other and some of them kill the others’.

قال (عليه السلام): ويحك إن من خرج من بطن امه أمس ويرحل عن الدنيا غدا لاعلم له بما كان قبله ولا ما يكون بعده، ثم إنه لا يخلو الانسان من أن يكون خلق نفسه، أو خلقه غيره، أولم يزل موجودا، فما ليس بشئ لا يقدر على أن يخلق شيئا وهو ليس بشئ، وكذلك ما لم يكن فيكون شيئا يسأل فلا يعلم كيف كان ابتداؤه،

Heasws said: ‘Woe be unto you! One who came out from the belly of his mother yesterday and will depart from the world tomorrow will have no knowledge for him of what happened before him nor what will be happening after him. Then, the human being is no vacant from that either he created himself, or someone else created him, or he did not cease to exist. It isn’t for a thing able upon creating a thing while it isn’t a thing, and like that what did not exit would come into being as a thing and is asked but it does not know who was its own beginning.

ولو كان الانسان أزليا لم تحدث فيه الحوادث، لان الازلي لا تغيره الايام ولا يأتي عليه الفناء، مع أنالم نجد بناء من غيربان، ولا أثرا من غير مؤثر، ولا تأليفا من غير مؤلف، فمن زعم أن أباه خلقه قيل: فمن خلق أباه ؟ ولو أن الاب هو الذي خلق ابنه لخلقه على شهوته، وصوره على محبته، ولملك حياته، ولجارفيه حكمه، مرض فلم ينفعه، ومات فعجز عن رده، إن من استطاع أن يخلق خلقا وينفخ فيه روحا حتى يمشي على رجليه سويا يقدر أن يدفع عنه الفساد.

And if the human being was eternal, the occurrences would not occur in him, because the eternal is not changed by the days nor does the annihilation come upon him. Along with it, we do not find a building from without a builder, or any trace from without an impactor, nor a composition without there being a composer. So, the one who claims that his father created him, it would be said, ‘Then who created his father?’ And if the father, he is the one who created his sons, would have created him upon his own desires, and imaged him upon his own love and would have controlled his life, flowing his wisdom into him. He gets sick, but he cannot benefit him, and he dies, and he was not able upon repelling it. One who is capable to create a creature and blow spirit into him until he walks upon his two legs straight, would be able upon repelling the spoiling from him’.

قال: فما تقول في علم النجوم ؟

He said, ‘What are youasws saying regarding knowledge of the stars (astrology)?’

قال: هو علم قلت منافعه وكثرت مضراته لانه لا يدفع به المقدور، ولا يتقى به المحذور، إن أخبر المنجم بالبلاء لم ينجه التحرز من القضاء، وإن أخبر هو بخير لم يستطع تعجيله، وإن حدث به سوء لم يمكنه صرفه، و المنجم يضاد الله في علمه بزعمه أنه يرد قضاء الله عن خلقه.

Heasws said: ‘It is a knowledge of little benefit and more harm, because the Pre-determined cannot be repelled by it, nor can the cautioned be saved by it. If the astrologer is informed with the affliction, the guarding will not save him from the Ordained; and if he is informed with good, he would not be capable of hastening it, and an evil occurs with him he would not be able from turning it away; and the astrologer opposes Allahazwj regarding Hisazwj Knowledge by claiming that he can repel the Ordainment of Allahazwj from Hisazwj creatures’.

قال: فالرسول أفضل أم الملك المرسل إليه ؟ قال: بل الرسول أفضل.

He said, ‘Is the Rasoolas superior of the Angel Sent to himas?’ Heasws said: ‘But, the Rasoolas is superior’.

قال: فما علة الملائكة الموكلين بعباده يكتبون عليهم ولهم، والله عالم السر وما هو أخفى ؟

He said, ‘What is the reason the Angels allocated with Hisazwj servants are writing against them and for them, and Allahazwj Knows the secrets and what is hidden?’

قال: استعبدهم بذلك وجعلهم شهودا على خلقه، ليكون العباد لملازمتهم إياهم أشد على طاعة الله مواظبة، وعن معصيته أشد انقباضا، وكم من عبديهم بمعصية فيذكر مكانها فارعوى وكف، فيقول: ربي يراني وحفظتي علي بذلك تشهد، وأن الله برأفته ولطفه أيضا وكلهم بعباده يذبون عنه مردة الشياطين، وهوام الارض، و آفات كثيرة من حيث لا يرون بإذن الله إلى أن يجئ أمر الله عزوجل.

Heasws said: ‘Heazwj Enslaved them with that and Made them as witnesses upon Hisazwj creatures, for the servants become necessitated by them, more intense upon obedience of Allahazwj with perseverance, and more intensely shirking from disobeying Himazwj; and how many a servant disobeyed, then he remembers in his place, so he returns and refrains, and he saying, ‘My Lordazwj Showed me and Protected me with that witness’, and that Allahazwj, by Hisazwj Compassion and Hisazwj Kindness as well Allocated them with Hisazwj servants casting off from him the apostate Satansla, and vermins of the earth, and a lot of afflictions from where he is not seeing, by the Permission of Allahazwj until the Command of Allahazwj Mighty and Majestic comes’.

قال: فخلق الخلق للرحمة أم للعذاب ؟ قال: خلقهم للرحمة وكان في علمه قبل خلقه إياهم أن قوما منهم يصيرون إلى عذابه بأعمالهم الرديئة وجحدهم به.

He said, ‘Did Heazwj Create the creatures for the Mercy or for the Punishment?’ Heasws said: ‘Heazwj said: ‘Heazwj Created them for the Mercy, and it was in Hisazwj Knowledge before Hisazwj Creating them that a group of them would be coming to Hisazwj Punishment due to their bad deeds and their rejecting Himazwj’.

قال: يعذب من أنكر فاستوجب عذابه بإنكاره، فبم يعذب من وحده وعرفه ؟

He said, ‘Heazwj will Punish the ones who deny and Hisazwj Punishment would be obligated upon him due to his denial, but why would Heazwj Punish the one who professes Hisazwj Tawheed and recognises Himazwj?’

قال: يعذب المنكر لالهيته عذاب الابد، ويعذب المقربه عذابا عقوبة لمعصيته إياه فيما فرض عليه، ثم يخرج ولا يظلم ربك أحدا.

Heasws said: ‘Heazwj will Punish the denier of Hisazwj Lordship with the permanent Punishment, and Heazwj will Punish the one acknowledging Himazwj with the Punishment of retribution due to his disobeying Himazwj regarding what Heazwj had Obligated upon him, then he will come out (of Hell), and your Lordazwj is not unjust to anyone’.

قال: فبين الكفر والايمان منزلة ؟ قال: لا. قال: فما الايمان وما الكفر ؟

He said, ‘Is there a status between the Kufr and the Eman?’ Heasws said: ‘No’. He said, ‘So, what is the Kufr and what is the Eman?’

قال: الايمان أن يصدق الله فيما غاب عنه من عظمة الله لتصديقه بما شاهد من ذلك وعاين، والكفر الجحود.

Heasws said: ‘The Eman is that one ratifies Allahazwj regarding whatever is hidden from him from the Magnificence of Allahazwj to ratify Himazwj whatever he witnesses from that and sees; and the Kufr is the rejection’.

قال: فما الشرك وما الشك ؟ قال: الشرك أن يضم إلى الواحد الذي ليس كمثله شئ آخر، والشك ما لم يعتقد قلبه شيئا.

He said, ‘So what is the Shirk and what is the doubt?’ Heasws said: ‘The Shirk is that he joins another to the One Who, there isn’t anything like Himazwj; and the doubt is anything what his heart does not hold’.

قال: أفيكون العالم جاهلا ؟ قال: عالم بما يعلم، وجاهل بما يجهل.

He said, ‘Can the knowledgeable one happen to be ignorant?’ Heasws said: ‘He is a knowledge of what he knows, and ignorant of what he is ignorant of’.

قال: فما السعادة وما الشقاوة ؟ قال السعادة سبب خير تمسك به السعيد فيجره إلى النجاة، والشقاوة سبب خذلان تمسك به الشقي فجره إلى الهلكة، وكل بعلم الله تعالى.

He said, ‘So what is the goodness and the wretchedness?’ Heasws said: ‘The goodness is the cause of good the fortunate one adheres with it and it drags him to the salvation, and the wretchedness is the cause of abandonment the wretchedness adheres with it and it drags him to the destruction, and everything is in the Knowledge of Allahazwj the Exalted’.

قال: أخبرني عن السراج إذا انطفأ اين يذهب نوره ؟ قال: يذهب فلا يعود. قال: فما أنكرت أن يكون الانسان مثل ذلك إذا مات وفارق الروح البدن لم يرجع إليه أبدا كما لا يرجع ضوء السراج إليه أبدا إذا انطفأ ؟

He said, ‘Inform me about the lantern, when it is extinguished, where does its light go?’ Heasws said: ‘It goes away and does not return’. He said, ‘Then what makes youasws deny that the human being would be like that, when he dies and the soul separates from the body, it does not return to it, ever, just as the illumination of the lantern does not return to it, ever, when it is extinguished?’

قال: لم تصب القياس، إن النار في الاجسام كامنة والاجسام قائمة بأعيانها، كالحجر والحديد، فإذا ضرب أحدهما بالآخر سطعت من بينهما نار يقتبس منهما سراج له الضوء، فالنار ثابتة في أجسامها والضوء ذاهب، والروح جسم رقيق قد البس قالبا كثيفا، وليس بمنزلة السراج الذي ذكرت، إن الذي خلق في الرحم جنينا من ماء صاف وركب فيه ضروبا مختلفة من عروق وعصب وأسنان وشعر وعظام وغير ذلك هو يحييه بعد موته ويعيده بعد فنائه.

The analogy is not correct. The fire in the bodies is latent and the bodies are standing by its support, like the stones and the irons. When one of them is struck with the other, fire lights up from between them, a lantern takes from it having the illumination for it. The fire is affirmed in their bodies and the illumination goes, while the soul is a delicate body having worn a thick mould, and it isn’t at the status of the lantern which you mentioned. The One Who Created the foetus in the womb from clear water and Installed in it various different (things), from veins, and nerves, and teeth, and hair, and bones, and other than that, Heazwj will Revive it after its death and Repeat it after its annihilation’.

قال: فأين الروح ؟ قال: في بطن الارض حيث مصرع البدن إلى وقت البعث. قال: فمن صلب أين روحه ؟ قال: في كف الملك الذي قبضها حتى يودعها الارض. قال: فأخبرني عن الروح أغير الدم ؟ قال: نعم الروح على ما وصفت لك مادته من الدم، ومن الدم رطوبة الجسم، وصفاء اللون، وحسن الصوت، وكثرة الضحك، فإذا جمد الدم فارق الروح البدن.

He said, ‘So, where is the soul?’ Heasws said: ‘In the interior of the earth where the body died up to the time of the Resurrection’. He said, ‘The one who is crucified, where would his soul be?’ Heasws said: ‘In the palm of the Angel who captured it, until he returns it to the earth’. He said, ‘Inform me about the soul, is it without blood?’ Heasws said: ‘Yes, the soul is upon what is described to you. Its substance is from the blood, and from the blood is the wetness of the body, and clearness of the colour, and beauty of the sound, and abundance of the laughter. When the blood freezes, the soul separates from the body’.

قال: فهل يوصف بخفة وثقل ووزن ؟ قال: الروح بمنزلة الريح في الزق إذا نفخت فيه امتلاالزق منها فلا يزيد في وزن الزق ولوجها فيه ولا ينقصها خروجها منه، كذلك الروح ليس لها ثقل ولاوزن.

He said, ‘Can it be described with lightness, and heaviness, and weight?’ Heasws said: ‘The soul is at the status of the wind in a skin (balloon). When it is blown into, the skin (balloon) fills up from it, but the skin (balloon) neither increases in weight and even if there is struggle in it, nor does its exit from it reduce it (in weight). Like that is the soul, there is neither heaviness for it nor weight’.

قال: فأخبرني ماجوهر الريح ؟ قال: الريح هواء إذا تحرك سمي ريحا، فإذا سكن سمي هواء، وبه قوام الدنيا، ولو كفت الريح ثلاثة أيام لفسد كل شئ على وجه الارض ونتن، وذلك أن الريح بمنزلة المروحة تذب وتدفع الفساد عن كل شئ و تطيبه، فهي بمنزلة الروح إذا خرج عن البدن نتن البدن وتغير، تبارك الله أحسن الخالقين.

He said, ‘Inform me, what is the essence of the soul?’ Heasws said: ‘The wind. When the air moves it is names as wind, and when it settles it is called air, and by it the body stands, and if the wind were to be withheld for three days, it would spoil all things upon the surface of the earth and would stink, and that is because the wind is at the status of the fan. It goes and removes the spoiling from all things and makes it good. So, it is at the status of the soul when it exits from the body, the body stinks and changes. Blessed is Allahazwj, the best of the creators’.

قال: أفيتلاشى الروح بعد خروجه عن قالبه أم هو باق ؟ قال: بل هو باق إلى وقت ينفخ في الصور، فعند ذلك تبطل الاشياء وتفنى فلاحس ولا محسوس، ثم اعيدت الاشياء كما بدأها مدبرها، وذلك أربعمائة سنة تسبت فيها الخلق وذلك بين النفختين.

He said, ‘Does anything of the soul disappear after its exit from its mould or does it remain?’ Heasws said: ‘But, it remains up to a time it would be Blown into the Trumpet. During that, the things would be invalidated and be annihilated, so there will neither be any feeling nor anything being felt. Then the things will return just as their Manager had Begun them, and that is four hundred years, the creation would rest during it, and that is between the two (Blowing of) the Trumpets’.

قال: وأنى له بالبعث والبدن قدبلى، والاعضاء قد تفرقت، فعضو ببلدة يأكلها سباعها، وعضو باخرى تمزقه هوامها، وعضو قد صار ترابا بني به مع الطين حائط ؟

He said, ‘And how can there be the Resurrection for it and the body has decayed and fragmented. Parts could be in the town being eaten by its wild animals, and parts could be elsewhere being torn apart by its vermins, and parts could have become dust and a wall could have been built with it and the clay?’

قال: إن الذي أنشأه من غير شئ وصوره على غير مثال كان سبق إليه قادر أن يعيده كما بدأه. قال: أوضح لي ذلك.

He said, ‘The One Who Grew it from without anything and Imaged it upon without an example having preceded to it, is Able upon Repeating it just as Heazwj had Begun it’. He said, ‘Clarify it for me’.

قال: إن الروح مقيمة في مكانها: روح المحسن في ضياء وفسحة، وروح المسئ في ضيق وظلمة، والبدن يصير ترابا منه خلق، وما تقذف به السباع والهوام من أجوافها مما أكلته ومزقته كل ذلك في التراب محفوظ عند من لا يعزب عنه مثقال ذرة في ظلمات الارض، ويعلم عدد الاشياء ووزنها،

Heasws said: ‘The soul stays in its place – soul of the good does would be in illumination and space, and soul of the evil doer would be in narrowness and darkness, and the body will become dust having been created from it; and whatever the wild animals and the vermins throw with from their insides for whatever it had eaten and torn, all that would be in the soil preserved with the One nothing is Hidden from the weight of a particle in the darkness of the earth, and Heazwj Knows the number of the things and their weights.

وأن تراب الروحانيين بمنزلة الذهب في التراب، فإذا كان حين البعث مطرت الارض مطر النشور فتربو الارض ثم تمخض مخض السقاء فيصير تراب البشر كمصير الذهب من التراب إذا غسل بالماء، والزبد من اللبن إذا مخض

And the dust of the spiritualists is at the status of the gold in the soil. When the Resurrection will take place the earth will be rained upon with a rain of the growth, and the ground would be nourished, then there would be severe movement of the soaked, and the dust will become the mortal, like the state of the gold from the soil when it is washed with the water, and the butter from the milk when stirred.

فيجتمع تراب كل قالب فينقل بإذن القادر إلى حيث الروح، فتعود الصور بإذن المصور كهيئتها وتلج الروح فيها، فإذا قد استوى لا ينكر من نفسه شيئا.

The dust will gather every mould and be transferred by the Permission of the All-Powerful to where the soul is. The images will return by the Permission of the Imager like their bodies and the soul would be Installed in it. When he is completed, he will not deny anything from himself’.

قال: أخبرني عن الناس يحشرون يوم القيامة عراة ؟ قال: بل يحشرون في أكفانهم. قال: أنى لهم بالاكفان وقد بليت ؟ قال: إن الذي أحيا أبدانهم جدد أكفانهم. قال: فمن مات بلا كفن ؟ قال: يستر الله عورته بما شاء من عنده.

He said, ‘Inform me about the people, will they be gathered on the Day of Qiyamah, naked?’ Heasws said: ‘But, they will be gathered in their shrouds’. He said, ‘How can there be shrouds for them and they would have decayed?’ Heasws said: ‘The One Who Revives their bodies will Renew their shrouds’. He said, ‘And the one who dies without a shroud?’ Heasws said: ‘Allahazwj will Veil his nakedness with whatever Heazwj so Desires from Hisazwj Presence’.

قال: فيعرضون صفوفا ؟ قال: نعم هم يومئذ عشرون ومائة ألف صف في عرض الارض.

He said, ‘They will be presented in rows?’ Heasws said: ‘Yes, on that Day there will be one hundred and twenty thousand rows in the width of the earth’.

قال: أو ليس توزن الاعمال ؟ قال (عليه السلام): لا، إن الاعمال ليست بأجسام، وإنما هي صفة ما عملوا، وإنما يحتاج إلى وزن الشئ من جهل عدد الاشياء ولا يعرف ثقلها وخفتها، وإن الله لا يخفى عليه شئ.

He said, ‘Or, isn’t it so the deeds would be weighed?’ Heasws said: ‘No. The deeds aren’t with bodies, and rather these are a description of what has been done, and rather he is needy to weighing the thing, one who is ignorant of the number of things and does not know its weight and its lightness, and Allahazwj is such, nothing is hidden from Himazwj’.

قال: فما الميزان ؟ قال: العدل. قال: فما معناه في كتابه: (فمن ثقلت موازينه) ؟ قال: فمن رجح عمله.

He said, ‘So, what is the Scale?’ Heasws said: ‘The justice’. He said, ‘What is the meaning of it in Hisazwj Book: So, ones whose scale is heavy, [23:102]. Heasws said: ‘The one whose deed outweigh’.

قال: فأخبرني أو ليس في النار مقنع أن يعذب خلقه بها دون الحيات والعقارب ؟ قال: إنما يعذب بها قوما زعموا أنها ليست من خلقه، إنما شريكه الذي يخلقه، فيسلط الله تعالى عليهم العقارب والحيات في النار ليذيقهم بها وبال ما كانوا عليه فجحدوا أن يكون صنعه.

He said, ‘Inform me, or isn’t there any shelter from Heazwj Punishing Hisazwj creatures with besides the snakes and the scorpions?’ Heasws said: ‘But rather Heazwj will Punish by it a people who claimed that it isn’t from Hisazwj creation, but rather it was Hisazwj associate who created it, therefore Allahazwj the Exalted will Make the scorpions and the snakes to overcome upon them in the Fire for them to be tasting by these the evil consequences of what they had been upon, for they rejected that Heazwj happened to be its Maker’.

قال: فمن أين قالوا: إن أهل الجنة يأتي الرجل منهم إلى ثمرة يتناولها، فإذا أكلها عادت كهيئتها ؟ قال: نعم ذلك على قياس السراج يأتي القابس فيقتبس منه فلا ينقص من ضوئه شئ وقد امتلات الدنيا منه سرجا.

He said, ‘From where are they saying that the people of the Paradise, the man from them would come to a fruit and take it, and when he eats it, it would return like it was?’ Heasws said: ‘Yes, is upon an analogy of the lantern. The seeker of light takes from it, but nothing reduces from its illumination, and a lantern from it can fill the world’.

قال: أليسوا يأكلون ويشربون وتزعم أنه لا تكون لهم الحاجة ؟ قال: بلى لان غذاءهم رقيق لاثفل له، بل يخرج من أجسادهم بالعرق.

He said, ‘Wouldn’t they be eating and drinking, and youasws claim that no need (for urination and defecation) would happen to be for them?’ Heasws said: ‘Yes, because their provision would be delicate, there being no weight in it, but it would exit from their bodies with the perspiration’.

قال: فكيف تكون الحوراء في كل ما أتاها زوجها عذراء ؟ قال: لانها خلقت من الطيب لا تعتريها عاهة، ولا تخالط جسمها آفة، ولا يجري في ثقبها شئ، ولا يدنسها حيض، فالرحم ملتزقة، إذ ليس فيه لسوى الاحليل مجرى.

How will the Houries happen to be such that every time her husband comes to her, she would (still) be a virgin?’ Heasws said: ‘Because she is created from the good, no defects come in her, nor is her body mixed with any defect, nor does anything flow in her aperture, nor does menstruation dirty her. Her uterus is sticky when there isn’t any flow in the urethra’.

قال: فهي تلبس سبعين حلة ويرى زوجها مخ ساقها من وراء حللها وبدنها ؟ قال: نعم كما يرى أحدكم الدراهم إذا القيت في ماء صاف قدره قيد رمح.

He said, ‘She would wear seventy garments and her husband would see the marrow of her leg from behind her garments and her body?’ Heasws said: ‘Yes, just as one of you see the Dirham when it is thrown in the clear water, from a measurement of a spear’.

قال: فكيف ينعم أهل الجنة بما فيها من النعيم وما منهم أحد إلا وقد افتقد ابنه أو أباه أو حميمه أو امه ؟ فإذا افتقدوهم في الجنة لم يشكوا في مصيرهم إلى النار، فما يصنع بالنعيم من يعلم أن حميمه في النار يعذب ؟

He said, ‘How will the people of the Paradise enjoy with what is therein from the Bounties, and there will be no one from them except and he would have lost his son, or his father, or his intimate one, or his mother?’ When they miss them in the Paradise, they will not be doubting regarding their destination to the Fire, so what can one do with the Bounties, one who know that his intimate one is being Punished in the Fire?’

قال (عليه السلام): إن أهل العلم قالوا: إنهم ينسون ذكرهم، وقال بعضهم: انتظروا قدومهم ورجوا أن يكونوا بين الجنة و النار في أصحاب الاعراف.

Heasws said: ‘The people of knowledge would say they have forgotten their remembrance, and some of them would say, ‘Await their advent and hope that they would happen to be between the Paradise and the Fire among the companions of the Heights’.

قال: فأخبرني عن الشمس أين تغيب ؟ قال: ان بعض العلماء قالوا: إذا انحدرت أسفل القبة دار بها الفلك إلى بطن السماء صاعدة أبدا إلى أن تنحط إلى موضع مطلعها - يعني أنها تغيب في عين حامئة ثم تخرق الارض راجعة إلى موضع مطلعها - فتحير تحت العرش حتى يؤذن لها بالطلوع، ويسلب نورها كل يوم ويتجلل نورا آخر.

He said, ‘Inform me about the sun, where does it set?’ Heasws said: ‘Some of the scholars are saying, ‘When it descends below the dome, the planets rotate with it to the interior of the sky ascending for every until it declines to the place of its emergence – meaning it sets into an eye of Protection, then it breaks the ground returning to the place of its emergence – it hesitates beneath the Throne until there is Permission for it of its emergence. Its radiance is taken every day and another radiance flashes’.

قال: فالكرسي أكبر أم العرش ؟ قال: كل شئ خلقه الله تعالى في جوف الكرسي خلا عرشه فإنه أعظم من أن يحيط به الكرسي.

He said, ‘Is the Chair bigger or the Throne?’ Heasws said: ‘All things Allahazwj, the Exalted, Created are in the interior of the Chair apart from Hisazwj Throne, for it is greater than to be encompassed by the Chair’.

قال: فخلق النهار قبل الليل ؟ قال: نعم خلق النهار قبل الليل، والشمس قبل القمر، والارض قبل السماء، ووضع الارض قبل الحوت، والحوت في الماء، والماء في صخرة مجوفة، والصخرة على عاتق ملك، والملك على الثرى، والثرى على الريح العقيم، والريح على الهواء، والهواء تمسكه القدرة، وليس تحت الريح العقيم إلا الهواء والظلمات ولا وراء ذلك سعة ولا ضيق ولا شئ يتوهم،

He said, ‘Was the day created before the night?’ Heasws said: ‘Yes, the day was created before the night, and the sun before the moon, and the earth before the sky, and the ground was placed before the whale(fish), and what is in the water, and the water in the hollow rock, and the rock upon a shoulder of the Angel, and the Angel upon the soil, and the soil upon the blasting wind, and the wind upon the atmosphere, and the atmosphere is withheld by the Power, and there isn’t anything beneath the blasting wind except the atmosphere, and the darkness, and there is neither any space nor narrowness behind that, nor anything imaginable.

ثم خلق الكرسي فحشاه السماوات والارض، والكرسي أكبر من كل شئ خلق، ثم خلق العرش فجعله أكبر من الكرسي.

Then Heazwj Created the Chair, and (in it) Compressed the skies and the earth, and the Chair is larger than all things created. Then Heazwj Created the Throne and Made it to be bigger than the Chair’’.⁶⁶

3 - يد: الدقاق، عن أبي القاسم العلوي، عن البرمكي، عن الحسين بن الحسن عن إبراهيم بن هاشم القمي، عن العباس بن عمرو الفقيمي، عن هشام بن الحكم في حديث الزنديق الذي أتى أبا عبد الله (عليه السلام) فكان من قول أبي عبد الله (عليه السلام) له: لا يخلو قولك: إنهما اثنان من أن يكونا قديمين قويين أو يكونا ضعيفين، أو يكون أحدهما قويا والآخر ضعيفا،

Al Daqaq, from Abu Al Qasim Al Alawy, from Al Barmaky, from Al Husayn Bin Al Hassan, from Ibrahim Bin Hashim Al Qummy, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,

‘In a Hadeeth of the atheist who came to Abu Abdullahasws, and it was from the words of Abu Abdullahasws having said to him: ‘Your words are not vacant from that there happen to be two ancient ones (gods), both strong or both happen to be weak, or one of the two is strong and the other one is weak.

فإن كانا قويين فلم لا يدفع كل واحد منهما صاحبه وينفرد بالتدبير ؟ وإن زعمت أن أحدهما قوي والآخر ضعيف ثبت أنه واحد كما نقول، للعجز الظاهر في الثاني، وإن قلت إنهما اثنان لم يخلو من أن يكونا متفقين من كل جهة، أو مفترقين من كل جهة،

If both of them were strong, why doesn’t one of them repel his counterpart and be individual with the management (of the universe)? And if you claim that one of them is strong and the other one is weak, it proves that one is as weasws are saying, is apparently unable regarding the second; and if you were to say that there are two, it is not vacant from both of them happening to be harmonious from every aspect or difference from every angle.

فلما رأينا الخلق منتظما والفلك جاريا واختلاف الليل والنهار والشمس والقمر دل صحة الامر والتدبير وائتلاف الامر على أن المدبر واحد،

When we see the creatures systematic and the planets flowing and the interchange of the night and the day, and the sun and the moon, the correctness of the matter and the management of the composition of the matters evidence upon that the Manager is One.

ثم يلزمك إن ادعيت اثنين فلابد من فرجة بينهما حتى يكونا اثنين فصارت الفرجة ثالثا بينهما قديما معهما فليزمك ثلاثة،

Then it necessitates you, if you claim two, then there is no escape from a hole (space) between the two until they can happen to be two, so the hole (space) would become a third between the two, being ancient along with the two, therefore three would be necessitated for you.

وإن ادعيت ثلاثة لزمك ما قلنا في الاثنين حتى يكون بينهما فرجتان فيكون خمسة، ثم يتناهى في العدد إلى ما لا نهاية في الكثرة.

And if you claim three, it would necessitate you what weasws say regarding the two, until there happens to be two spaces between them, and they would become five. Then you will end up with a number to what there is no end in counting’.

قال هشام: فكان من سؤال الزنديق أن قال: فما الدليل عليه ؟ قال أبو عبد الله (عليه السلام): وجود الافاعيل التي دلت على أن صانعا صنعها، ألا ترى أنك إذا نظرت إلى بناء مشيد مبني علمت أن له بانيا وإن كنت لم ترالباني ولم تشاهده ؟

Hisham said, ‘It was from the questions of the atheists that he said, ‘What is the evidence upon Himazwj?’ Abu Abdullahasws said: ‘Existence of the works which evidence upon that a Maker Made these. Do you not see that when you look at a building, a constructed building, you know that there is a builder for it, and even though you do not see the builder and did not witness it (being built)?’

قال: فما هو ؟ قال هو شئ بخلاف الاشياء، ارجع بقولي: شئ إلى إثبات معنى وأنه شئ بحقيقة الشيئية، غير أنه لاجسم ولا صورة، ولا يحس ولا يجس، ولا يدرك بالحواس الخمس، لا تدركه الاوهام، ولا تنقصه الدهور، ولا يغيره الزمان.

He said, ‘What is Heazwj?’ Heasws said: ‘Heazwj is a thing opposite to the things. Return to myasws words: ‘A thing’ to prove the meaning, and Heazwj is a thing with the reality of the ‘thingness’, apart from that Heazwj is neither a body nor an image, nor sensed nor felt, nor can Heazwj be realised by the five sensory perception, nor can the imaginations realise Himazwj, nor does the passage of time reduce Himazwj, nor do the times change Himazwj’.

قال السائل فتقول: إنه سميع بصير ؟ قال: هو سميع بصير، سميع بغيرجارحة، وبصير بغير آلة، بل يسمع بنفسه، ويبصر بنفسه، ليس قولي: إنه يسمع بنفسه ويبصر بنفسه أنه شئ والنفس شئ آخر، ولكن أردت عبارة عن نفسي إذ كنت مسؤولا، وإفهاما لك إذ كنت سائلا،

The questioner said, ‘Youasws are saying Heazwj is Hearing, Seeing?’ Heasws said: ‘Heazwj is Hearing, Seeing, Hearing without an organ and Seeing without any tool, but Heazwj Hears by Himself and Sees by Himself. It isn’t myasws word that Heazwj Hears by Himself and Sees by Himself that Heazwj is a thing and the Self is another thing, but Iasws wanted (to teach) a lesson from myasws own self when Iasws was questioned, and as an understanding for you when you were a questioner.

وأقول: يسمع بكله، لا أن الكل منه له بعض، ولكني أردت إفهامك والتعبير عن نفسي، وليس مرجعي في ذلك إلا إلى أنه السميع البصير العالم الخبير بلا اختلاف الذات ولا اختلاف المعنى.

And Iasws am saying Heazwj Hears by all of Himazwj, not that the ‘all’ from Himazwj is a part, but Iasws want to make you understand and as a lesson from myselfasws, and there isn’t any reference in that except to that Heazwj is the Hearing, the Seeing, the Knowing, the Informed without there being any difference of the Self nor difference of the meaning’.

قال السائل: فما هو ؟ قال أبو عبد الله (عليه السلام): هو الرب، وهو المعبود، وهو الله، وليس قولي: (الله) إثبات هذه الحروف: ألف، لام، لاه ولكني أرجع إلى معنى هو شئ خالق الاشياء وصانعها، وقعت عليه هذه الحروف، وهو المعنى الذي يسمى به الله والرحمن والرحيم والعزيز وأشباه ذلك من أسمائه، وهو المعبود عزوجل

The questioner said, ‘So, what is Heazwj?’ Abu Abdullahasws said: ‘Heazwj is the Lordazwj, and Heazwj is the worshipped One, and Heazwj is Allahazwj, and it isn’t myasws word ‘Allah’ proof of these letters – ‘Alif’, nor ‘Lam’, nor ‘Ha’, but Iasws am referring to the meaning Heazwj is a thing Creator of the things and their Maker.

These letters occur upon Himazwj, and Heazwj is the meaning by which Heazwj is Named the Allahazwj, and the Beneficent, and the Merciful, and the Mighty, and the likes of that from Hisazwj Names, and Heazwj is the worshipped One, Mighty and Majestic’.

قال السائل: فإنا لم نجد موهوما إلا مخلوقا. قال أبو عبد الله (عليه السلام): لو كان ذلك كما تقول لكان التوحيد عنامرتفعا، لانا نكلف أن نعتقد غير موهوم، ولكنا نقول: كل موهوم بالحواس مدرك فما تحده الحواس وتمثله فهو مخلوق، ولابد من إثبات صانع للاشياء خارج من الجهتين المذمومتين: إحداهما النفي إذ كان النفي هو الابطال والعدم، والجهة الثانية التشبيه من صفة المخلوق الظاهر التركيب والتأليف،

The questioned said, ‘But I do not find an imagination except as a creation’. Abu Abdullahasws said: ‘If it was that just as you are saying, but the Tawheed is Loftier than us, because we are tempted to think of the unimaginable, but weasws are saying: ‘Every (thing) imagined with the senses is realised, therefore what the senses limit and resemble, it is a creation, and there is no escape from proving a Maker of the things outside from the two condemned perspectives – one of them is the negation when the negation, it was the invalidation and the nihilists, and the second perspective is the resemblance from a description of the apparent creation, of the method and the composition.

فلم يكن بد من إثبات الصانع لوجود المصنوعين، والاضطرار منهم إليه ثبت أنهم مصنوعون، وأن صانعهم غيرهم وليس مثلهم إذ كان مثلهم شبيها بهم في ظاهر التركيب والتأليف وفيما يجري عليهم من حدوثهم بعد أن لم يكونوا، وتنقلهم من صغر إلى كبر وسواد إلى بياض وقوة إلى ضعف وأحوال موجودة لا حاجة بنا إلى تفسيرها لثباتها ووجودها.

There is no escape from proving the Maker due to the existence of the made (things), and the desperation from them to Himazwj, proves that they are manufactured. And if their Maker is other than them and isn’t like them, when their like would resemble with them in the apparent method and the composition and in what flows upon them from their occurrence after they won’t exist, and their transformation from smallness to big, and black to white, and strength to weakness, and existing states, there is no need for us to interpret these to prove their existence’.

قال السائل: فقد حددته إذ أثبت وجوده، قال أبو عبد الله (عليه السلام): لم احدده ولكن أثبته، إذ لم يكن بين الاثبات والنفي منزلة.

The questioner said, ‘Youasws have limited Himazwj when youasws proved Hisazwj existence’. Abu Abdullahasws said: ‘Iasws did not limit Himazwj, but Iasws proved Himazwj, when there does not happen to be any status between the proving and the negating’.

قال السائل: فله إنية ومائية ؟ قال: نعم لا يثبت الشئ إلا بإنية ومائية.

The questioner said, ‘Is there self-ness and togetherness for Himazwj?’ Heasws said: ‘Yes, nothing can be proved except with self-ness and togetherness’.

قال السائل: فله كيفية ؟ قال: لا، لان الكيفية جهة الصفة والاحاطة، ولكن لابد من الخروج من جهة التعطيل والتشبيه، لان من نفاه أنكره ودفع ربوبيته وأبطله، ومن شبهه بغيره فقد أثبته بصفة المخلوقين المصنوعين الذين لا يستحقون الربوبية، ولكن لابد من إثبات ذات بلا كيفية لا يستحقها غيره لا يشارك فيها ولا يحاط بها ولا يعلمها غيره.

The questioner said, ‘Is there ‘how-ness’ (qualitative state) for Himazwj?’ Heasws said: ‘No, because the ‘how-ness’ is an aspect of the description and the completeness, but there it is inevitable from the way out from an aspect of the abeyance and the resemblance, because from negating Himazwj is denying Himazwj, and repelling Hisazwj Lordship and invalidating it, and from resembling Himazwj with others, so you would have proved him with a description of the creatures, and made, those who are not rightful of the Lordship, but there is no escape from proving the Self without a qualitative state, (which) no one else is rightful of, nor can someone else participate in it, nor encompass with it, nor know it’.

قال السائل: فيعاني الاشياء بنفسه ؟ قال أبو عبد الله (عليه السلام): هو أجل من أن يعاني الاشياء بمباشرة ومعالجة، لان ذلك صفة المخلوق الذي لاتجئ الاشياء إليه إلا بالمباشرة والمعالجة، وهو تعالى نافذ الارادة والمشية، فعال لما يشاء.

The questioner said, ‘Heazwj Bears the things by Himself?’ Abu Abdullahasws said: ‘Heazwj is more Majestic than bearing the things by appearing directly and addressing, because that is an attribute of the created beings to whom the things do not dome to except by appearing directly and the addressing, and Heazwj Implements the Will and the Desire, Doing whatever Heazwj so Desires’.

قال السائل: فله رضى وسخط ؟ قال أبو عبد الله (عليه السلام): نعم، وليس ذلك على ما يوجد في المخلوقين، وذلك أن الرضى والسخط دخال يدخل عليه فينقله من حال إلى حال، وذلك صفة المخلوقين العاجزين المحتاجين، وهو تبارك وتعالى العزيز الرحيم لا حاجة به إلى شئ مما خلق، وخلقه جميعا محتاجون إليه، وإنما خلق الاشياء من غير حاجة ولا سبب اختراعا وابتداعا.

The questioner said, ‘Is there Pleasure and Anger for Himazwj?’ Abu Abdullahasws said: ‘Yes, and that isn’t upon what one finds in the created beings, and that is because the pleasure and the anger enterers entering unto him transforming him from a state to a state, and that is a description of the created beings, the incapable, the needy, but Heazwj is Blessed and Exalted, the Mighty, the Merciful. There is no need for Himazwj to anything from what Heazwj Created, while Hisazwj creation in their entirety are needy to Himazwj. And rather Heazwj Created the things from without there being any need nor a cause for their invention and their initiation’.

قال السائل: فقوله: (الرحمن على العرش استوى) ؟

The questioner said, ‘(What about) Hisazwj Words: The Beneficent, Established upon the Throne [20:5]?’

قال أبو عبد الله (عليه السلام): بذلك وصف نفسه، وكذلك هو مستول عى العرش، بائن من خلقه، من غير أن يكون العرش حاملا له، ولا أن يكون العرش حاويا له، ولا أن العرش محتاز له، ولكنا نقول: هو حامل العرش، وممسك العرش، ونقول من ذلك ما قال: (وسع كرسيه السموات والارض) فثبتنا من العرش والكرسي ما ثبته، ونفينا أن يكون العرش أو الكرسي جاويا له، وأن يكون عز وجل محتاجا إلى مكان أو إلى شئ مما خلق، بل خلقه محتاجون إليه.

Abu Abdullahasws said: ‘With that Heazwj Described Himself, and like that Heazwj is Ruling upon the Throne, Evident from Hisazwj creation, from without the Throne happening to be carrying Himazwj, nor from the Throne becoming a container for Himazwj, nor that the Throne is a possessor for Himazwj, but weasws are saying: ‘Heazwj carries the Throne, and Withholds the Throne’, and weasws are saying from that what Heazwj Said: ‘His Chair contains the skies and the earth, [2:255]. Thus, weasws prove from the Throne and the Chair what proves Himazwj, and weasws negate that the Throne or the Chair happen to be containing Himazwj, and that the Mighty and Majestic happens to be needy to a place, or to anything from what Heazwj Creates, but Hisazwj created beings who then are needy to Himazwj’.

قال السائل: فما الفرق بين أن ترفعوا أيديكم إلى السماء وبين أن تخفضوها نحو الارض ؟

The questioner said, ‘What is the difference between in yourasws raising yourasws hands towards the sky, and youasws lowering them towards the earth?’

قال أبو عبد الله (عليه السلام): ذلك في علمه وإحاطته وقدرته سواء، ولكنه عزوجل أمرأ ولياءه وعباده برفع أيديهم إلى السماء نحو العرش لانه جعله معدن الرزق، فثبتنا ما ثبته القرآن والاخبار عن الرسول (صلى الله عليه وآله) حين قال: (ارفعوا أيديكم إلى الله عزوجل) وهذا يجمع عليه فرق الامة كلها.

Abu Abdullahasws said: ‘That is the same in Hisazwj Knowledge and Hisazwj Encompassing, and Hisazwj Power, but Heazwj Mighty and Majestic Commanded Hisazwj Guardiansasws and Hisazwj servants with raising their hands towards the sky around the Throne because Heazwj Made it to be a mine of sustenance. Weasws affirm what is proved by the Quran and the Ahadeeth from the Rasoolsaww where hesaww said: ‘Raise your hands towards Allahazwj Mighty and Majestic’, and this is (something which) the entirety of the sects of the community are united upon, all of them’.

قال السائل: فمن أين أثبت أنبياء ورسلا ؟ قال أبو عبد الله (عليه السلام): إنا لما أثبتنا أن لنا خالقا صانعا متعاليا عناوعن جميع ما خلق وكان ذلك الصانع حكيما لم يجزأن يشاهده خلقه ولا يلامسوه، ولا يباشرهم ولا يباشروه، ويحاجهم ويحاجوه فثبت أن له سفراء في خلقه وعباده يدلونهم على مصالحهم ومنافعهم وما به بقاؤهم وفي تركه فناؤهم

The questioner said, ‘From where are the Prophetsas and Rasoolsas proven?’ Abu Abdullahasws said: ‘When weasws proved that there is a Creator for us, a Maker, Exalted from us and from the entirety of whatever Heazwj Created, and that Maker was Wise, and it is not allowed for Hisazwj creation to see Himazwj, nor touch Himazwj, nor does Heazwj Address them directly nor can they address Himazwj directly, and Heazwj Argues them and they argue Himazwj, it proves that there are ambassadors for Himazwj among Hisazwj creatures and Hisazwj servants pointing them upon their interests and their benefits and what their survival would be with, and their destruction in leaving it.

فثبت الآمرون والناهون عن الحكيم العليم في خلقه، وثبت عند ذلك أن له معبرين وهم الانبياء وصفوته من خلقه، حكماء مؤد بين بالحكمة، مبعوثين بها، غير مشاركين للناس في أحوالهم على مشاركتهم لهم في الخلق والتركيب، مؤيدين من عند الحكيم العليم بالحكمة والدلائل والبراهين والشواهد: من إحياء الموتى، وإبراء الاكمه والابرص، فلاتخلو أرض الله من حجة يكون معه علم يدل على صدق مقال الرسول ووجوب عدالته.

The enjoiners and forbidders are proven from the Wise, the Knower, to be among Hisazwj creation, and it is proven during that, for Himazwj there are guided, and they are the Prophetsas and Hisazwj Elites from Hisazwj creatures, wise ones deposited with the Wisdom, having been Sent with it, apart from the participants of the people in their states upon their participation for them among the people and the methodology, proponents from the Presence of the Wise, the Knower with the Wisdom, and the Evidences and the Proofs. And the witnesses are ones who revived the dead, and cured the blind and the lepers. The earth of Allahazwj cannot be vacant from a Divine Authority having knowledge with himasws evidencing upon the truthfulness of the words of the Rasoolsaww, and the obligation of hissaww justice’’.

أقول: في بعض نسخ التوحيد بعد قوله: (فرق الامة كلها) زيادة: قال السائل فتقول: إنه ينزل إلى السماء الدنيا ؟ قال أبو عبد الله (عليه السلام): نقول ذلك لان الروايات قد صحت به والاخبار.

I (Majlisi) am saying, ‘In one of the copies of Al-Tawheed, after hisasws words: ‘All sects of the community’, there is an addition –

The questioner said, ‘Are youasws saying that Heazwj Descends to the sky of the world?’ Abu Abdullahasws said: ‘Weasws are saying that because the reports and the Ahadeeth were being correct with it’.

قال السائل: وإذا نزل أنيس قدحال عن العرش، وحؤوله عن العرش انتقال ؟

The questioner said, ‘And when the Comforter descends, Heazwj would have transferred away from the Throne, and Hisazwj transferring away from the Throne is the vacating?’

قال أبو عبد الله (عليه السلام): ليس ذلك على ما يوجد من المخلوق الذي ينتقل باختلاف الحال عليه والملالة والسأمة، وناقل ينقله ويحوله من حال إلى، بل هو تبارك وتعالى لا يحدث عليه الحال، ولا يجري عليه الحدوث، فلا يكون نزوله كنزول المخلوق الذي متى تنحى عن مكان خلامنه المكان الاولى، ولكنه ينزل إلى سماء الدنيا بغير معاناة ولا حركة

Abu Abdullahasws said: ‘That isn’t upon what one tends to find from the created beings who transfer with the interchange of the states upon him, and the movement and the stillness, and the mover and his transfer transferring him to a state to (a state). But, Heazwj the Blessed and Exalted, the state does not occur upon Himazwj, nor does the occurrences flow upon Himazwj, therefore Hisazwj descent cannot happen to be like the descent of the created beings who, when they vacate from a place, the place is vacant from him, but Hisazwj Descent to the sky of the world is without passing through, nor any movement.

فيكون هو كما في السماء السابعة على العرش كذلك هو في سماء الدنيا، إنما يكشف عن عظمته ويري أولياءه نفسه حيث شاء، ويكشف ما شاء من قدرته، ومنظره في القرب والبعد سواء.

Thus, Heazwj would be just as in the seventh sky upon the Throne, like that Heazwj is in the sky of the world. But rather, Heazwj Uncovers from Hisazwj Magnificence and ‘Illuminate’ Himself to Hisazwj Guardiansasws wherever Heazwj so Desires, and Heazwj Uncovers whatever Heazwj so Desires from Hisazwj Power, and Hisazwj Looking into nearness and the far is the same’’.⁶⁷

4 - من كتاب الغرر للسيد المرتضى رضي الله عنه: قيل: إن الجعد بن درهم جعل في قارورة ماء وترابا فاستحال دودا وهو اما فقال لاصحابه: أنا خلقت ذلك، لاني كنت سبب كونه، فبلغ ذلك جعفر بن محمد عليهما السلام فقال: ليقل: كم هي ؟ وكم الذكران منه والاناث إن كان خلقه ؟ وكم وزن كل واحد منهن ؟ وليأمر الذي سعى إلى هذا الوجه أن يرجع إلى غيره، فانقطع وهرب.

(P.s. – This is not a Hadeeth)⁶⁸

5 - قب: يونس في حديثه قال: سأل ابن أبي العوجاء أبا عبد الله (عليه السلام): لما اختلفت منيات الناس فمات بعضهم بالبطن وبعضهم بالسل ؟

Yunus, in his Hadeeth, said,

‘Ibn Abu Al-Awja asked Abu Abdullahasws, ‘When the desires of the people differed and some of them died of the stomach (illness) and some of them died of the tuberculosis?’

فقال (عليه السلام): لو كانت العلة واحدة أمن الناس حتى تجئ تلك العلة بعينها، فأحب الله أن لا يؤمن على حال.

Heasws said: ‘If the illness were one, the people would have been safe until that very illness comes, but Allahazwj Loved Heazwj is not believed upon (one) state’.

قال: ولم يميل القلب إلى الخضرة أكثر مما يميل إلى غيرها ؟ قال: من قبل أن الله تعالى خلق القلب أخضر، ومن شأن الشئ أن يميل إلى شكله.

He said, ‘And why does the heart incline towards the greenery more than what it inclines towards something else?’ Heasws said: ‘From the direction that Allahazwj the Exalted Created the heart green (a recogniser), and it is from an occupation of the thing that it tends to incline towards its own kind’’.

ويروى أنه لما جاء إلى أبي عبد الله (عليه السلام) قال له: ما اسمك ؟ فلم يجبه، وأقبل (عليه السلام) على غيره، فانكفأ راجعا إلى أصحابه، فقالوا: ما وراءك ؟ قال: شر ابتدأني، فسألني عن اسمي، فإن كنت قلت: عبد الكريم فيقول: من هذا الكريم الذي أنت عبده ؟ فإما اقر بمليك، وإما أظهر مني ما أكتم، فقالوا: انصرف عنه،

And it is reported that when he came to Abu Abdullahasws, heasws said to him: ‘What is yourasws name?’ But he did not answer him, and he turned towards someone else, and withdrew returning to his companions. They said, ‘What is behind you?’ He said: ‘Evil heasws initiated with me and asked me of my name. If I had said, ‘Abdul Kareem’, heasws would have said: ‘Who is this ‘Kareem’ you are a servant of?’ So, either I would have accepted a King (Allahazwj) or there would have appeared from me what I am concealing’. They said, ‘Leave from himasws’.

فلما انصرف قال (عليه السلام): وأقيل ابن أبي العوجاء إلى أصحابه محجوجا قد ظهر عليه ذلة الغلبة

When he left, heasws said: ‘And I Dismissed Ibn Abu Al-Awja to his companions having lost the argumentation which had appeared unto him as humiliation of the being overcome’.

فقال من قال منهم: إن هذه للحجة الدامغة، صدق وإن لم يكن خير يرجى ولاشر يتقى فالناس شرع سواء، وإن يكن منقلب إلى ثواب وعقاب فقد هلكنا،

He said, the one from them who said, ‘This is the compelling argument, true, and even if good does not happen to be wished for nor evil feared (from). The people began as same, and if we do not become transferred to Rewards and Punishment, we are destroyed’.

فقال ابن أبي العوجاء لاصحابه: أو ليس بابن الذي نكل بالخلق، وأمر بالحلق، وشوه عوراتهم، وفرق أموالهم، وحرم نساءهم ؟.

Ibn Abu Al-Awja said to his companions, ‘Or isn’t is a door which is moulded by the people, and they instruct with the shaving (of the head), and distorting their private part (circumcision), and distribute their wealth, and prohibit their women?’’.⁶⁹

6 - فس: روي أنه لما سأل رجل من الزنادقة أبا جعفر الاحول فقال: أخبرني عن قول الله تعالى: (فانكحوا ما طاب لكم من النساء مثنى وثلاث ورباع فإن خفتم ألا تعدلوا فواحدة) وقال تعالى في آخر السورة: (ولن تستطيعوا أن تعلوا بين النساء ولو حرصتم فلا تميلوا كل الميل) فبين القولين فرق، فقال أبو جعفر الاحول: فلم يكن في ذلك عندي جواب، فقدمت المدينة فدخلت على أبي عبد الله (عليه السلام) فسألته عن الآيتين فقال: أما قوله: (فإن خفتم ألا تعدلوا فواحدة) فإنما عنى في النفقة، وقوله: (ولن تستطيعوا أن تعدلوا بين النساء ولو حرصتم) فإنما عنى في المودة، فإنه لا يقدر أحد أن يعدل بين امرأتين في المودة، فرجع أبو جعفر الاحول إلى الرجل فأخبره، فقال: هذا حملته من الحجاز.

(P.s. – This is not Hadeeth)⁷⁰

7 - كا: عدة من أصحابنا، عن أحمد بن محمد، عن محمد بن إسماعيل، عن حماد بن عيسى، عن الحسين بن المختار قال: قال أبو عبد الله (عليه السلام) لابي حنيفة: يا أبا حنيفة ما تقول في بيت سقط على قوم وبقي منهم صبيان: أحدهما حر، والآخر مملوك لصاحبه فلم يعرف الحر من المملوك ؟ فقال أبو حنيفة: يعتق نصف هذا، ويعتق نصف هذا، ويقسم المال بينهما، فقال أبو عبد الله (عليه السلام): ليس كذلك ولكنه يقرع، فمن أصابته القرعة فهو الحر، ويعتق هذا فيجعل مولى له.

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar who said,

‘Abu Abdullahasws said to Abu Haneefa: ‘O Abu Haneefa! What are you saying regard a house which fell upon a group of people, and there remained two children from them, one of the free and the other one a slave of his companion, but the free is not recognised from the slave?’ Abu Haneefa said, ‘Half of this should be emancipated, and half of this, and the wealth be distributed between the two of them’. So heasws said: ‘It is not like that, but a lot be drawn between the two of them, so the one who is hit by the lot, so he would be free, and this one be emancipated, so he is made to be a master of his’’.⁷¹

8 - ختص: محمد بن عبيد، عن حماد، عن محمد بن مسلم قال: دخل أبو حنيفة على أبي عبد الله (عليه السلام) فقال: إني رأيت ابنك موسى يصلي والناس يمرون بين يديه فلا ينهاهم وفيه ما فيه،

Muhammad Bin Ubeyd, from Hamad, from Muhammad Bin Muslim who said,

‘Abu Haneefa entered to see Abu Abdullahasws, and he said, ‘I saw yourasws sonasws Musaasws praying Salat and the people were passing by in front of himasws, and heasws did not forbid them, and in it what it is’.

فقال أبو عبد الله (عليه السلام): ادع، فلما جاءه قال: يا بني إن أبا حنيفة يذكر أنك تصلي والناس يمرون بين يديك فلا تنهاهم، قال: نعم يا أبه، إن الذي كنت اصلي له كان أقرب إلي منهم، يقول الله تعالى: (ونحن أقرب إليه من حبل الوريد)

Abu Abdullahasws said: ‘Call (himasws)!’ When heasws came, heasws said: ‘O myasws sonasws! Abu Haneefa mentioned that youasws were praying Salat and the people were passing by in front of youasws and youasws did not forbid them’. Heasws said: ‘Yes, O fatherasws! The Oneazwj Who Iasws was praying to was closer to measws than they were. Allahazwj the Exalted is Saying: and We are nearer to him than his jugular vein [50:16]’.

قال: فضمه أبو عبد الله (عليه السلام) إلى نفسه وقال: بأبى أنت وامي يا مودع الاسرار.

He (the narrator) said, ‘Abu Abdullahasws embraced himasws to himselfasws and said: ‘By myasws fatherasws and myasws mother, O one deposited with the secrets!’

فقال أبو عبد الله (عليه السلام): يا أبا حنيفة القتل عندكم أشد أم الزنا ؟ فقال: بل القتل قال: فكيف أمر الله تعالى في القتل بالشاهدين وفي الزنا بأربعة ؟ كيف يدرك هذا بالقياس ؟

Abu Abdullahasws said: ‘O Abu Haneefa! Is the murder severer in your presence or the adultery?’ He said, ‘But, the murder’. Heasws said: ‘Then how come Allahazwj the Exalted Commanded with the two witnesses regarding the murder and with four (witnesses) regarding the adultery’. How can this be realised by the analogy?

يا أبا حنيفه ترك الصلاة أشد أم ترك الصيام ؟ فقال: بل ترك الصلاة، قال: فكيف تقضي المرأة صيامها ولا تقضي صلاتها ؟ كيف يدرك هذا بالقياس ؟

O Abu Haneefa! Is neglecting the Salat severer or neglecting the Fasting?’ He said, ‘But, neglecting the Salat’. Heasws said: ‘Then how come the woman pays back her (missed) Fasts and does not pay back her (missed) Salats? How can this be realised by the analogy?

ويحك يا أبا حنيفة النساء أضعف عن المكاسب أم الرجال ؟ فقال: بل النساء، قال: فكيف جعل الله تعالى للمرأة سهما وللرجل سهمين ؟ كيف يدرك هذا بالقياس ؟

Woe be unto you, O Abu Haneefa! Are the women weaker of the earning or the men?’ He said, ‘But, the women are’. Heasws said: ‘Then how come Allahazwj the Exalted Made one share to be for the women and two shares to be for the men? How can this be realised by the analogy?

يا أبا حنيفة الغائط أقذر أم المني ؟ قال: بل الغائط، قال: فكيف يستنجى من الغائط ويغتسل من المني ؟ كيف يدرك هذا بالقياس ؟

O Abu Haneefa! Is the faeces filthier or the semen?’ He said, ‘But, the faeces’. Heasws said: ‘Then how come one has to wash (only the backside) from the faeces, and has to bathe from the semen? How can this be realised by the analogy?

تقول: سأنزل مثل ما أنزل الله ؟ قال: أعوذ بالله أن أقوله. قال: بلى تقوله أنت وأصحابك من حيث لا تعلمون.

You are saying, ‘I shall reveal the like of what Allahazwj Revealed’?’ He said, ‘I seek Refuge with Allahazwj, that I said it’. Heasws said: ‘Yes, you and your companions do say it from where you are not knowing’.

قال أبو حنيفة: جعلت فداك حدثني بحديث أرويه عنك،

Abu Haneefa said, ‘May I be sacrificed for youasws! Narrate to me a Hadeeth I can report from youasws’.

قال: حدثني أبي محمد بن علي، عن أبيه على بن الحسين، عن جده الحسين بن علي، عن أبيه علي بن أبي طالب صلوات الله عليهم أجمعين قال:

He said, ‘Myasws father Muhammadasws Bin Aliasws narrate to measws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws grandfather Al-Husaynasws Bin Aliasws, from hisasws father Aliasws Bin Abu Talibasws, may the Salawat of Allahazwj be upon themasws all, said:

قال رسول الله (صلى الله عليه وآله): إن الله أخذ ميثاق أهل البيت من أعلى عليين، وأخذ طينة شيعتنا منه، ولو جهد أهل السماء وأهل الارض أن يغيروا من ذلك شيئا ما استطاعوه.

‘Rasool-Allahsaww said: ‘Allahazwj Took the Covenant of the Peopleasws of the Household from the High Illiyeen, and Took the clay of ourasws Shias from it, and if the people of the sky and the people of the earth were to struggle in changing anything from that, they would not be able to’.

قال: فبكى أبو حنيفة بكاء شديدا وبكى أصحابه ثم خرج وخرجوا.

He (the narrator) said, ‘Abu Haneefa cried with intense crying, and his companions cried. Then he went out and they went out’’.⁷²

9 - ع، ل: الطالقاني، عن الحسن بن علي العدوي، عن عباد بن صهيب، عن أبيه، عن جده، عن الربيع صاحب المنصور قال: حضر أبو عبد الله جعفر بن محمد الصادق عليهما السلام مجلس المنصور يوما وعنده رجل من الهند يقرء كتب الطب، فجعل أبو عبد الله الصادق جعفر بن محمد عليهما السلام ينصب لقراءته، فلما فرغ الهندي قال له: يا أبا عبد الله أتريد مما معي شيئا ؟ قال: لا، فإن ما معي خير مما معك. قال: وما هو ؟

Al Talaqny, from Al Hassan Bin Ali Al Adwy, from Abad Bin Saheyb, from his father, from his grandfather, from Al Rabie, companion of Al Mansour who said,

‘Abu Abdullah Ja’far Bin Muhammad Al-Sadiqasws attended a gathering of Al-Mansour one day, and in his presence was a man from India reading the books of medicine, and he went on to connect Abu Abdullah Ja’farasws Bin Muhammadasws to his reading. When the Indian was free, said to himasws, ‘O Abu Abdullahasws! Do youasws want anything with me?’ Heasws said: ‘No, for what is with measws is better than what is with you’. He said, ‘And what is it?’

قال: اداوي الحار بالبارد، والبارد بالحار، والرطب باليابس، واليابس بالرطب، وأرد الامر كله إلى الله عزوجل، وأستعمل ما قاله رسول الله (صلى الله عليه وآله): (واعلم أن المعدة بيت الداء والحمية هي الدواء) واعود البدن ما اعتاد.

Heasws said: ‘Iasws cure the hot with the cold and the cold with the hot, and the wet with the dry and the dry with the wet, and Iasws refer the matters, all of them, to Allahazwj Mighty and Majestic, and Iasws utilise what Rasool-Allahsaww said: ‘And know that the stomach is a house of illness, and the diet, it is the medicine’, and Iasws return the body to what it used to be’.

فقال الهندي: وهل الطب إلا هذا ؟ فقال الصادق (عليه السلام): أفتراني عن كتب الطب أخذت ؟ قال: نعم، قال: لا والله ما أخذت إلا عن الله سبحانه، فأخبرني أنا أعلم بالطب أم أنت ؟ فقال الهندي: لا بل أنا. قال الصادق (عليه السلام): فأسألك شيئا، قال: سل،

The Indian said, ‘And is the medicine except this?’ Al-Sadiqasws said: ‘Do you see measws as having taken it from the books of medicine?’ He said, ‘Yes’. Heasws said: ‘No, by Allahazwj, Iasws do not take except from Allahazwj the Glorious. Inform me, am Iasws more knowing with the medicine or you are?’ The Indian said, ‘No, but I am’. Al-Sadiqasws said: ‘So, can Iasws ask you something?’ He said, ‘Ask’.

قال: أخبرني يا هندي كم كان في الرأس شؤون ؟ قال: لا أعلم. قال: فلم جعل الشعر عليه من فوقه ؟ قال: لا أعلم. قال: فلم خلت الجبهة من الشعر ؟ قال: لا أعلم. قال: فلم كان لها تخطيط وأسارير ؟ قال: لا أعلم. قال: فلم كان الحاجبان من فوق العينين ؟ قال: لا أعلم.

Heasws said: ‘Inform me, O Indian! How many purposes are there in the head?’ He said, ‘I don’t know’. Heasws said: ‘Why has the hair made to be on him from above him?’ He said, ‘I don’t know’. Heasws said: ‘Why has the forehead made to be free from the hair?’ He said, ‘I don’t know’. Heasws said: ‘Why are the lines and indentations for it?’ He said, ‘I don’t know’. Heasws said: ‘Why are the two eyelids from above the two eyes?’ He said, ‘I don’t know’.

قال: فلم جعلت العينان كاللوزتين ؟ قال: لا أعلم. قال: فلم جعل الانف فيما بينهما ؟ قال: لا أعلم. قال: فلم كان ثقب الانف في أسفله ؟ قال: لا أعلم. قال: فلم جعلت الشفة والشارب من فوق الفم ؟ قال: لا أعلم. قال: فلم احتد السن، وعرض الضرس، وطال الناب ؟ قال: لا أعلم. قال: فلم جعلت اللحية للرجال ؟ قال: لا أعلم. قال ك فلم خلت الكفان من الشعر، قال: لا أعلم.

Heasws said: ‘Why have the eyes made to be like the two almonds?’ He said, ‘I don’t know’. Heasws said: ‘Why has the nose made to be in what is between the two?’ He said, ‘I don’t know’. Heasws said: ‘Why does the nose have holes in its lower part?’ He said, ‘I don’t know’. Heasws said: ‘Why are the lips and the moustache made to be from above the mouth?’ He said, ‘I don’t know’. Heasws said: ‘Why are the incisors sharp, and the molars wide, and the canines long?’ He said, ‘I don’t know’. Heasws said: ‘Why has the beard made to be for the men?’ He said, ‘I don’t know’. Heasws said: ‘Why are the two palms free from the hair?’ He said, ‘I don’t know’.

قال: فلم خلا الظفر والشعر من الحياة ؟ قال: لا أعلم. قال: فلم كان القلب كحب الصنوبر ؟ قال: لا أعلم. قال: فلم كانت الرية قطعتين، وجعل حركتها في موضعها ؟ قال: لا أعلم. قال: فلم كانت الكبد حدباء ؟ قال: لا أعلم. قال: فلم كانت الكلية كحب اللوبيا ؟ قال: لا أعلم. قال: فلم جعل طي الركبتين إلى خلف ؟ قال لا أعلم. قال: فلم تخصرت القدم ؟ قال: لا أعلم.

‘Heasws said: ‘Why are the nails and the hair devoid of life?’ He said, ‘I don’t know. Heasws said: ‘Why is the heart like the pine?’ He said, ‘I don’t know’. Heasws said: ‘Why are the lungs in two pieces, and their movement has been made to be in their places’. He said, ‘I don’t know’. Heasws said: ‘Why is the liver humpbacked?’ He said, ‘I don’t know’. He said, ‘Why is the kidney like a seed of the bean?’ He said, ‘I don’t know’. Heasws said: ‘Why is the folding of the two knees to be to the back?’ He said, ‘I don’t know’. Heasws said: ‘Why is the foot convex (below)?’ He said, ‘I don’t know’.

فقال الصادق (عليه السلام): لكني أعلم، قال: فأجب.

Al Sadiqasws said: ‘But, Iasws do know’. He said, ‘Then, answer’.

قال الصادق (عليه السلام): كان في الرأس شؤون لان المجوف إذا كان بلا فصل أسرع إليه الصداع، فإذا جعل ذا فصول كان الصداع منه أبعد. وجعل الشعر من فوقه لتوصل بوصوله الادهان إلى الدماغ، و يخرج بأطرافه البخار منه، ويرد الحر والبرد الواردين عليه. وخلت الجبهة من الشعر لانها مصب النور إلى العينين. وجعل فيها التخطيط والاسارير ليحتبس العرق الوارد من الرأس عن العين قدر ما يميطه الانسان عن نفسه، كالانهار في الارض التي تحبس المياه.

Al-Sadiqasws said: ‘There are purposes in the head because the concave, when it was without joints, the headaches would be quicker to it, so then it was Made to be with joints, so that headaches can be far from it; and the hair was Made to be from above him for the fat (oil) to arrive to the brain and the vapour to exit from its sides, and the heat and the cold can be contained upon it; and the forehead is empty from the hair because it is a conduit to the eyes, and the lines and the indentations in it are to withhold the sweat coming from the head, from the eyes, by a measurement of what the human being can wipe off from himself, like the rivers in the earth which withhold the water.

وجعل الحاجبان من فوق العينان ليراد عليهما من النور قدر الكفاف، ألا ترى يا هندي أن من غلبه النور جعل يده على عينيه ليرد عليهما قدر كفايتهما منه ؟ وجعل الانف فيما بينهما ليقسم النور قسمين إلى كل عين سواء. وكانت العين كاللوزة ليجري فيها الميل بالدواء ويخرج منها الداء، ولو كانت مربعة أو مدورة ما جرى فيها الميل، وما وصل إليها دواء، ولا خرج منها داء.

And the eyelids had been Made to be above the two eyes to return from them the light by a measurement of the sufficiency. Do you not see, O Indian, that the one who is overwhelmed by the light makes his hand to be upon his eyes in order to block from them by a measure sufficient from it? And the nose has Made to be in between them to divide the light into two parts equally to each eye; and the eye is (shaped) like the almond in order for the needle to flow in it with the medication and throw out the disease from these, and if it was square or circular, the needle would not flow in it, and the medication would not arrive to it nor would the disease come out from it.

وجعل ثقب الانف في أسفله لتنزل منه الادواء المنحدرة من الدماغ، ويصعد فيه الارابيح إلى المشام، ولو كان في أعلاه لما انزل داء، ولا وجد رائحة. وجعل الشارب والشفة فوق الفم لحبس ما ينزل من الدماغ عن الفم لئلا يتنغص على الانسان طعامه وشرابه فيميطه عن نفسه.

And the holes of the nose have been Made to be in the bottom in order for the diseases to descend from it, rolling down from the brain, and the winds to ascend into it to the smelling, and if (the holes) were in its upper part, the diseases would not descend, nor would he be able to find aroma; and the moustache and the lips have been Made to be above the mouth to withhold what descends from the brain from the mouth (nose) lest it interfered upon the human being of his food and his drink, and he can wipe it off from himself.

وجعلت اللحية للرجال ليستغني بها عن الكشف في المنظر ويعلم بها الذكر من الانثى. وجعل السن حاد الان به يقع العض. وجعل الضرس عريضا لان به يقع الطحن والمضغ. وكان الناب طويلا ليسند الاضراس والاسنان كالاسطوانة في البناء.

And the beard has been Made to be for the men in order to him to be needless with it from the detection regarding the looks and it can be known by it, the male from the female; and the incisor has been Made to be sharp because it is the location of the biting, and the molar is Made wide because by it occurs the grinding and the chewing, and the canines to strengthen the molars and the incisors like the cylinders in the building.

وخلا الكفان من الشعر لان بهما يقع اللمس، فلو كان فيهما شعر مادرى الانسان ما يقابله ويلمسه. وخلا الشعر والظفر من الحياة لان طولهما سمج وقصهما حسن،

And the two palms are free from the hair because the touch occurs by them. If there was hair in them, the human being would not know what is kissing him and touching him; and the hair and nails are devoid of life because their elongating is filthy and their clipping is good.

فلو كان فيهما حياة لالم الانسان لقصهما. وكان القلب كحب الصنوبر لانه منكس فجعل رأسه دقيقا ليدخل في الرية فتروح عنه ببردها، لئلا يشيط الدماغ بحره.

If there was life in these, the human being would not have clipped them due to pain; and the heart is like a seed of the pine because it is inverted, and its head is Made delicate for the aeration to enter in and it can be cooled by its coolness, lest the brain is scorched by its heat.

وجعلت الرية قطعتين ليدخل بين مضاغطها فيتروح عنه بحركتها. وكانت الكبد حدباء لتثقل المعدة ويقع جميعها عليها فيعصرها ليخرج ما فيها من البخار. وجعلت الكلية كحب اللوبيا لان عليها مصب المني نقطة بعد نقطة، فلو كانت مربعة أو مدورة احتبست النقطة الاولى إلى الثانية فلا يلتذ بخروجها الحي، إذا لمني ينزل من فقار الظهر إلى الكلية، فهي كالدودة تنقبض وتنبسط، ترميه أولا فأولا إلى المثانة كالبندقة من القوس.

And the lungs have been Made as two pieces between the compressors so they can be aerated from it by its movement; and the liver is humpbacked to weigh down the stomach and fall all of it upon it, so it would squeeze it to bring out whatever is in it from the vapour; and the kidney is Made like the seed of the bean because upon it is the outlet of the semen, drop after drop.

If it were square or circular, it would withhold the first drop to the second, and the living (human) would not derive pleasure from its exit when the descend of the semen was from the spine of the back to the kidney. It is like the worm which squeezes and spreads (moves forward), shooting it first to the bladder like the arrow from the bow.

وجعل طي الركبة إلى خلف لان الانسان يمشي إلى ما بين يديه فيعتدل الحركات، ولولا ذلك لسقط في المشي، وجعلت القدم مخصرة لان الشئ إذا وقع على الارض جميعه ثقل ثقل حجر الرحى، فإذا كان على حرفه دفعه الصبي وإذا وقع على وجهه صعب نقله على الرجال.

And the folding of the knee is Made to the behind because the human being walks to what is in front of him, so the movement would be equal, and had it not been for that, he would wall in his walking; and the foot has been Made convex because the thing, when it falls upon the ground in its entirety (flat), it would be heavy, the weight of the milestone. If it was upon its edge, the child could have pushed him, and when he falls upon his face, his movement would be difficult upon the men’.

فقال له الهندي: من أين لك هذا العلم ؟ فقال (عليه السلام): أخذته عن آبائي (عليهم السلام) عن رسول الله (صلى الله عليه وآله)، عن جبرئيل، عن رب العالمين جل جلاله الذي خلق الاجساد و الارواح.

The Indian (man) said to himasws, ‘From where has this knowledge (come) to youasws?’ Heasws said: ‘Iasws took it from myasws forefathersasws, from Rasool-Allahsaww, from Jibraeelas, from the Lordazwj of the world, Majestic is Hisazwj Majesty Who Created the bodies and the souls’.

فقال الهندي: صدقت وأنا أشهد أن لا إله إلا الله، وأن محمدا رسول الله وعبده، وأنك أعلم أهل زمانك.

The Indian said, ‘Youasws speak the truth, and I testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj and Hisazwj servant, and youasws are the most knowledgeable one of the people of yourasws era’’.⁷³

10 - كنز: روى الشيخ المفيد قدس الله روحه بإسناده إلى محمد بن السائب الكلبي قال: لما قدم الصادق (عليه السلام) العراق نزل الحيرة فدخل عليه أبو حنيفة وسأله عن مسائل وكان مما سأله أن قال له: جعلت فداك ما الامر بالمعروف ؟

It is reported by Sheykh Al Mufeed, may Allahazwj Sanctify his soul, by his chain going up to Muhammad Bin Al Saib Al Kalby who said,

‘When Al-Sadiqasws proceeded to Al-Iraq, heasws encamped at Al-Hira. Abu Haneefa came to himasws and asked him about certain issues, and it was from what he asked himasws, that he said to himasws, ‘May I be sacrificed for youasws! What is ‘Amr Bil Marouf’ (enjoining of the good)?’

فقال (عليه السلام): المعروف يا أبا حنيفة المعروف في أهل السماء المعروف في أهل الارض وذاك أمير المؤمنين علي بن أبي طالب (عليه السلام).

Heasws said: ‘’Al-Marouf’, O Abu Haneefa, is the one well-known among the people of the sky and the one well-known among the people of the earth, and that is Amir Al-Momineen Aliasws Bin Abu Talibasws’.

قال: جعلت فداك فما المنكر ؟ قال: اللذان ظلماه حقه وابتزاه أمره، وحملا الناس على كتفه.

May I be sacrificed for youasws! So, what is ‘Al-Munkar’ (the evil to be forbidden from)?’ Heasws said: ‘Those two (Abu Bakr & Umar) who oppressed himasws of hisasws rights and swindled hisasws command, and loaded the people upon hisasws shoulders’.

قال: ألا ما هو أن ترى الرجل على معاصي الله فتنهاه عنها ؟

He said, ‘Is it not what you see the man upon an act of disobedience of Allahazwj so you forbid him from it?’

فقال أبو عبد الله (عليه السلام): ليس ذاك أمر بمعروف ولا نهي عن منكر إنما ذاك خير قدمه.

Abu Abdullahasws said: ‘That is not ‘Amr Bil Marouf’ nor is it ‘Nahy An Munkar’. But rather, that is (the) good he sends forward’.

قال أبو حنيفة: أخبرني جعلت فداك عن قول الله عزوجل: (ثم لتسئلن يومئذ عن النعيم)

Abu Haneefa said, ‘May I be sacrificed for youasws! Inform me about the Words of Allahazwj Mighty and Majestic: Then you will be Questioned on that Day about the boons (benefits) [102:8]’.

قال: فما هو عندك يا أبا حنيفة ؟ قال، الامن في السرب، وصحة البدن، والقوت الحاضر. فقال: يا أبا حنيفة لئن وقفك الله أو اوقفك يوم القيامة حتى يسألك عن كل أكلة أكلتها وشربة شربتها ليطولن وقوفك.

Heasws said: ‘So, what is it as, with you, O Abu Haneefa?’ He said, ‘The security in the flock (community) and the health of the body, and the daily subsistence of the present’. Heasws said: ‘O Abu Haneefa! If Allahazwj were to Pause you, or stops you on the Day of Qiyamah until Heazwj Questions you about every food you had eaten and drink you had drunk, your pausing would be prolonged’.

قال: فما النعيم جعلت فداك ؟ قال: النعيم نحن، الذين أنقذ الله الناس بنا من الضلالة، وبصرهم بنا من العمى، وعلمهم بنا من الجهل.

He said, ‘So, what the Boons, may I be sacrificed for youasws?’ Heasws said: ‘Weasws are the Boons, those Allahazwj Saved the people through usasws from the straying, and made them seeing through usasws from the blindness, and Taught them through usasws from the ignorance’.

قال: جعلت فداك فكيف كان القرآن جديدا أبدا ؟ قال: لانه لم يجعل لزمان دون زمان فتخلقه الايام، ولو كان كذلك لفني القرآن قبل فناء العالم.

He said, ‘May I be sacrificed for youasws! How will the Quran be fresh forever?’ Heasws said: ‘Because it is not Made for a (particular) era, an era made defunct by the days, and if it was like that, the Quran would perish before the annihilation of the universe’’.⁷⁴

11 - شا: جعفر بن محمد بن قولويه، عن الكليني، عن علي بن إبراهيم، عن أبيه، عن العباس بن عمر والفقيمي أن ابن أبي العوجاء وابن طالوت وابن الاعمى وابن المقفع في نفر من الزنادقة كانوا مجتمعين في الموسم بالمسجد الحرام، وأبو عبد الله جعفر بن محمد (عليهما السلام) فيه إذ ذاك يفتي الناس، ويفسر لهم القرآن، ويجيب عن المسائل بالحجج و البينات،

Ja’far Bin Muhammad Bin Qawlawiyah, from Al Kulayni, from Ali Bin Ibrahim, from his father, from Al Abbas Bin Umar and Al Faqeymi,

‘Ibn Abu Al-Awja and Ibn Talut and Ibn A’ama and Ibn Al-Maqfam among a number of atheist were gathered during the season (of Hajj) at the Sacred Masjid, and Abu Abdullahasws was in it where heasws was issuing Fatwas to the people and interpret the Quran for them and answering question on issues with the argumentations and proofs.

فقال القوم لابن أبي العوجاء: هل لك في تغليط هذا الجالس وسؤاله عما يفضحه عند هؤلاء المحيطين به ؟ فقد ترى فتنة الناس به، ويفسر لهم القرآن ويجيب عن المسائل به، وهو علامة زمانه، فقال لهم ابن أبي العوجاء: نعم،

The group said to Ibn Abu Al-Awja, ‘Is it for you to prove wrong this gatherer and ask himasws about what would expose himasws in the presence of those who are surrounding himasws? You can see having being fascinated by himasws, and heasws is interpreting the Quran for them and answering whatever heasws is being questioned with, and heasws is an ‘Allama’ (most knowledgeable) of hisasws era’. Ibn Abu Al-Awja said to him, ‘Yes’.

ثم تقدم ففرق الناس وقال: أبا عبد الله إن المجالس أمانات، ولابد لكل من كان به سعال أن يسعل، فتأذن لي في السؤال ؟ فقال أبو عبد الله (عليه السلام): سل شئت،

Then he proceeded and the people gave way, and he said, ‘Abu Abdullahasws! The gatherers are entrustment, and there is no escape for every one who was in it any question that he asks, so would you permit me regarding the questioning?’ Abu Abdullahasws said, 'Ask whatever you like’.

فقال ابن أبي العوجاء: إلى كم تدوسون هذا البيدر، وتلوذون بهذا الحجر، وتعبدون هذا البيت المرفوع بالطوب والمدر، وتهرو لون حوله هرولة البعير إذا نفر ؟ من فكر في هذا وقدر علم أنه فعل غير حكيم ولا ذي نظر، فقل فإنك رأس هذا الامر وسنامه، وأبوك اسه ونظامه.

Ibn Abu Al-Awja said, ‘Until when will you be treading with this treading, and kissing this stone, and worshipping this House (Kabah) raised with the bricks and the mud, and sprinting around it like the sprinting of the camel when they flee? One who thinks regarding this and measures would know that this deed is without wisdom nor it is with consideration, therefore speak, for youasws are the head of this matter and its peak, and yourasws fatherasws laid its foundation and systemised it’.

فقال له الصادق (عليه السلام): إن من أضله الله وأعمى قلبه استوخم الحق ولم يستعذبه، وصار الشيطان وليه وربه، ويورده موارد الهلكة ولا يصدره، وهذا بيت استعبد الله به خلقه ليختبر طاعتهم في إتيانه، فحثهم على تعظيمه وزيارته، وجعله قبلة للمصلين له

Al-Sadiqasws said: ‘The one who Allahazwj Lets to stray and Blinds his heart gets obscured from the Truth and does not seek shelter with it and Satanla becomes his friend and his lord and turns him with a turning towards destruction and he does not come out from it. And this House, Allahazwj is being worshipped at it. Heazwj Created it in order to Test their obedience in their coming to it, therefore Heazwj Urged them upon revering it and visiting it, and Made it a direction for the ones praying (Salat) to it.

فهو شعبة من رضوانه، وطريق يؤدي إلى غفرانه، منصوب على استواء الكمال، ومجمع العظمة والجلال، خلقه الله تعالى قبل دحو الارض بألفي عام، فأحق من اطيع فيما أمر وانتهى عما زجر الله المنشئ للارواح والصور.

Thus, it is a branch from attaining Hisazwj Pleasure, and a road to get to Hisazwj Forgiveness. It is established upon the balance of perfection, and is a summary of the Magnificence and the Majesty. Allahazwj Created it before the spread of the land, by two thousand years. Thus, Heazwj is the most rightful of being obeyed regarding whatever Heazwj Commands, and refrained from whatever Heazwj Forbids from and Enjoins. Allahazwj is the Originator of the souls and the images’.

فقال له ابن أبي العوجاء: ذكرت أبا عبد الله فأحلت على غائب.

Ibn Abu Al-Awja said to himasws, ‘Youasws mentioned, O Abu Abdullahasws, referring upon a hidden One’.

فقال الصادق (عليه السلام): كيف يكون يا ويلك غائبا من هو مع خلقه شاهد، وإليهم أقرب من حبل الوريد، يسمع كلامهم، ويعلم أسرارهم، لا يخلو منه مكان، ولا يشغل به مكان، ولا يكون من مكان أقرب من مكان،

Al-Sadiqasws said: ‘Woe be unto you! How can Heazwj be hidden, One Who is present with Hisazwj Creatures and is closer to them than the jugular vein. Heazwj Hears their speech, and Knows their secrets. There is no place empty from Himazwj, nor is any place occupied by Himazwj, nor can a place be closer to Himazwj than a (another) place.

يشهد له بذلك آثاره، ويدل عليه أفعاله، والذي بعثه بالآيات بالمحكمة والبراهين الواضحة محمد (صلى الله عليه وآله) جاءنا بهذه العبادة فإن شككت في شئ من أمره فسل عنه أو ضحه لك.

Hisazwj Impacts testify for Himazwj with that, and Hisazwj Deeds evidence upon Himazwj. And the One Who Sent himsaww, Muhammadsaww, with the Signs with the wisdom and the clear proofs, came to us with this (act of) worship. So, if you are in doubt regarding anything from hissaww orders, then ask about it, Iasws shall clarify it for you’.

قال: فأبلس ابن أبي العوجاء ولم يدرما يقول، وانصرف من بين يديه، فقال لاصحابه: سألتكم أن تلتمسوا لي جمرة فألقيتموني على جمرة. فقالوا له: اسكت فوالله لقد فضحتنا بحيرتك وانقطاعك، وما رأينا أحقر منك اليوم في مجلسه. فقال: أبي تقولون هذا ؟ إنه ابن من حلق رؤوس من ترون - وأومأ بيده إلى أهل الموسم -.

He (the narrator) said, ‘Ibn Abu Al-Awja was confused and did not know what to say and left from in front of himasws and said to his companions, ‘I asked you to seek an ember for me, but you threw me upon the embers’. They said to him, ‘Be silent! By Allahazwj, you have exposed us by your confusion and your termination, and we have not seen anyone more disgraced in his gathering than you today’. He said, ‘Are you saying this about me? Heasws is a sonasws of the onesaww who shaved the heads of the ones you are seeing’ – and he gestured by his hand to the people of the season (Hajj)’’.⁷⁵

12 - شا: روي أن أبا شاكر الديصاني وقف ذات يوم في مجلس أبي عبد الله (عليه السلام) فقال له: إنك لاحد النجوم الزواهر، وكان آباؤك بدورا بواهر، وامهاتك عقيلات عباهر، وعنصرك من أكرم العناصر، وإذا ذكر العلماء فعليك تثنى الخناصر، خبرنا أيها البحر الزاخر: ما الدليل على حدوث العالم ؟.

It is reported that one day Abu Shaker Al-Daysani paused in a gathering of Abu Abdullahasws and said to himasws, ‘Youasws are one of the brilliant stars, and yourasws forefathersasws were radiant lighthouses, and yourasws foremothersasws were honourable intellectuals, and yourasws helpers are from the most honourable of the helpers, and when the knowledgeable(s) are mentioned, therefore upon youasws praise the learned ones. Inform us, O ocean of treasures, what is the evidence upon the occurrence of the universe?’

فقال أبو عبد الله (عليه السلام): من أقرب الدليل على ذلك ما أذكره لك، ثم دعا ببيضة ثم وضعها في راحته وقال: هذا حصن ملموم داخله غرقئ رقيق يطيف به كالفضة السائلة والذهبة المائعة، أتشك في ذلك ؟ فقال أبو شاكر: لا شك فيه.

Abu Abdullahasws said: ‘From the closest of the evidence upon that is what Iasws am mentioning to you’. Then heasws called for an egg, then placed it in his palm and said: ‘This is a collective fortress. Its interior is delicate skins circling with it like the liquid silver, and the fluid gold. Do you doubt in that?’ Abu Shaker said, ‘There is no doubt in it’.

قال أبو عبد الله (عليه السلام): ثم إنه تنفلق عن صورة كالطاووس، أدخله شئ غير ما عرفت ؟ قال: لا. قال: فهذا الدليل على حدوث العالم

Abu Abdullahasws said: ‘Then it splits from an image like the peacock. Did anything enter into it what you know of?’ He said, ‘No’. Heasws said: ‘So, this is the evidence upon occurrence of the universe’.

قال أبو شاكر: دللت أبا عبد الله فأوضحت وقلت فأحسنت، وذكرت فأوجزت، وقد علمت أنا لا نقبل إلا ما أدركناه بأبصارنا، أو سمعناه بآذاننا، أو ذقناه بأفواهنا، أو شممناه بآنافنا، أو لمسناه ببشرتنا.

Abu Shaker said, ‘Youasws have evidence Abu Abdullahasws, and have clarified and youasws said and were excellent, and youasws mentioned and summarised, and youasws know that we do not accept except what we realise with our sights, or we hear with our ears, and taste it with our mouths, or we smell with our noses, or we touch with our bodies’.

فقال أبو عبد الله (عليه السلام): ذكرت الحواس الخمس وهي لا تنفع في الاستنباط إلا بدليل، كما لا تقطع الظلمة بغير مصباح.

Abu Abdullahasws said: ‘You mentioned the five sensory perception and these do not benefit regarding the synthesis except with evidence, just as the darkness cannot be cut without a lamp’’.⁷⁶

13 - قب: أبو جعفر الطوسي في الامالي وأبو نعيم في الحلية وصاحب الروضة بالاسناد - والرواية يزيد بعضها على بعض - عن محمد الصير في، وعن عبد الرحمن بن سالم أنه دخل ابن شبرمة وأبو حنيفة على الصادق (عليه السلام) فقال لابي حنيفة: اتق الله ولا تقس الدين برأيك، فإن أول من قاس إبليس، إذ أمره الله تعالى بالسجود فقال: أنا خير منه خلقتني من نار وخلقته من طين،

Abu Ja’far Al Tousi in (the book) Al ‘Amaali’, and Abu Nuaym in (the book) ‘Al Hulyah’, and the author of (the book) ‘Al Rawza’, and the report of Yazeed, part of it upon a part, from Muhammad Al Sayrafi, and from Abdul Rahman Bin Salim,

‘Ibn Shabrama and Abu Haneefa came to Al-Sadiqasws, so heasws said to Abu Haneefa: ‘Fear Allahazwj and do not analogise the Religion by your opinion, for the first one to analogise was Ibleesla. When Allahazwj the Exalted Commanded himla with the Sajdah, hela said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’.

ثم قال: هل تحسن أن تقيس رأسك من جسدك ؟ قال: لا. قال: فأخبرني عن الملوحة في العينين، والمرارة في الاذنين، والبرودة في المنخرين، والعذوبة في الشفتين لاي شئ جعل ذلك ؟ قال: لا أدري.

Then heasws said: ‘Are you good at analogising your head from your body?’ He said, ‘No’. He said, ‘Inform me about the saltiness in the eyes, and the bitterness in the ears, and the coldness in the nostrils, and the freshness in the lips, for which thing (reason) has that Made to be?’ He said, ‘I don’t know’.

فقال (عليه السلام): إن الله تعالى خلق العينين فجعلهما شحمتين، وجعل الملوحة فيهما منا على بني آدم، ولولا ذلك لذابتا، وجعل المرارة في الاذنين منا منه على بني آدم ولولا ذلك لقحمت الدواب فأكلت دماغه، وجعل الماء في المنخزين ليصعد النفس وينزل ويجد منه الريح الطيبة والرديئة، وجعل العذوبة في الشفتين ليجد ابن آدم لذة مطعمه ومشربه.

Heasws said: ‘Allahazwj the Exalted Created the eyes and Made these to be fat and Made the saltiness in these as a Favour upon the children of Adamas, and had it not been that they would have melted; and Made the bitterness to be in the ears as a Favour from Himazwj upon the children of Adamas, and had it not been that the insects would have gone through and eaten his brain; and the water in the nostrils for the breath to ascend and descend and he can find the good aroma and the bad; and Heazwj Made the freshness in the two lips for the children of Adamas to find the pleasure of his food and his drink’.

ثم قال له: أخبرني عن كلمة أولها شرك وآخرها إيمان. قال: لا أدري. قال: (لا إله إلا الله)

Then heasws said to him: ‘Inform measws about a phrase, its beginning is Shirk and its ending is Eman’. He said, ‘I don’t know’. Heasws said: ‘(The phrase) ‘There is no god except Allahazwj’’.

ثم قال: أيما أعظم عند الله تعالى القتل أو الزنا ؟ فقال: بل القتل. قال: فإن الله تعالى قد رضي في القتل بشاهدين ولم يرض في الزنا إلا بأربعة.

Then heasws said: ‘Which of the two is more grievous in the Presence of Allahazwj the Exalted, the murder or the adultery?’ He said, ‘But, the murder’. Heasws said:’ Then why is Allahazwj the Exalted Pleased with two witnesses regarding the murder and is not Pleased regarding the adultery except with four?’

ثم قال: إن الشاهد على الزنا شهد على اثنين، وفي القتل على واحد، لان القتل فعل واحد، والزنا فعلان.

Then heasws said: ‘The witness upon the adultery witnesses upon two (people), and in the murders, upon one (person), because the murder is one deed, and the adultery are two deeds’.

ثم قال: أيما أعظم عند الله تعالى: الصوم أو الصلاة ؟ قال: لا بل الصلاة، قال: فما بال المرأة إذا حاضت تقضي الصوم ولا تقضي الصلاة ؟

Then heasws said: ‘Which of the two is more grievous in the Presence of Allahazwj the Exalted, the Fast or the Salat?’ He said, ‘No, but the Salat’. Heasws said: ‘Then what is the matter the woman, when she menstruates, pays back the (missed) Fasts and does not pay back the (missed) Salat?’

ثم قال: لانها تخرج إلى صلاة فتداومها ولا تخرج إلى صوم.

Then heasws said: ‘Because she goes out to the Salat constantly, and does not go out to Fast’.

ثم قال: المرأة أضعف أم الرجل ؟ قال: المرأة. قال: فما بال المرأة وهي ضعيفة لها سهم واحد، والرجل قوي له سهمان.

Then heasws said: ‘Is the woman weaker or the man?’ He said, ‘The woman’. Heasws said: ‘Then what is the matter the woman, and she is weak, there is only one share for her, and the strong man has two shares for him?’

ثم قال: لان الرجل يجبر على الانفاق على المرأة، ولا تجبر المرأة على الانفاق على الرجل.

Then heasws said: ‘Because the man is compelled to spend upon the woman, and the woman is not compelled to spend upon the man’.

ثم قال: البول أقذر أم المني ؟ قال: البول. قال: يجب على قياسك أن يجب الغسل من البول دون المني، وقد أوجب الله تعالى الغسل من المني دون البول.

Then heasws said: ‘Is the urine filthier or the semen?’ He said, ‘The urine’. Heasws said: ‘It obligates upon your analogy, that the bathing should be obligated from the urination besides the semen, and Allahazwj the Exalted has Obligated the bathing from the semen besides the urine’.

ثم قال: لان المني اختيار ويخرج من جميع الجسد ويكون في الايام، والبول ضرورة ويكون في اليوم مرات.

Then heasws said: ‘Because the semen is selective and comes out from the entire body and (only) happens in days, and the urine is necessary and happens (a few) times during the day’.

قال أبو حنيفة: كيف يخرج من جميع الجسد والله يقول: (يخرج من بين الصلب والترائب) قال أبو عبد الله (عليه السلام): فهل قال: لا يخرج من غير هذين الموضعين ؟

Abu Haneefa said, ‘How does it come out from the entire body and Allahazwj is Saying: Coming from between the loins and the ribs [86:7]?’ Abu Abdullahasws said: ‘Does Heazwj Say that it does not come out from other than these two places?’

ثم قال (عليه السلام): لم لا تحيض المرأة إذا حبلت ؟ قال: لا أدري، قال (عليه السلام) والصلاة: حبس الله تعالى الدم فجعله غذاء للولد.

Then heasws said: ‘Why doesn’t the woman menstruate when pregnant?’ He said, ‘I don’t know’. Heasws said: ‘Allahazwj the Exalted Withholds the blood to Make it a provision for the child’.

ثم قال (عليه السلام): أين مقعد الكاتبين ؟ قال: لا أدري، قال: مقعدهما على الناجدين، والفم الدواة، واللسان القلم، والريق المداد.

Then heasws said: ‘Where is the seat of the two recorders?’ He said, ‘I don’t know’. Heasws said: ‘Their seat is upon the two cheeks, and the mouth is the inkpot, and the tongue is the pen, and the saliva is the ink’.

ثم قال: لم يضع الرجل يده على مقدم رأسه عند المصيبة والمرأة على خدها ؟ قال: لا أدري، فقال (عليه السلام): اقتداء بآدم وحواء حيث اهبطا من الجنة، أما ترى أن من شأن الرجل الاكتآن عند المصيبة، ومن شأن المرأة رفعها رأسها إلى السماء إذا بكت.

Then heasws said: ‘Why does the man places his hand upon the front of his head during the calamity, and the woman (places her hand upon) her cheeks?’ He said, ‘I don’t know’. Heasws said: ‘Following Adamas and Hawwaas when theyas descended from the Paradise. Do you not see that from the behaviour of the man, the bowing during the calamity, and from the behaviour of the woman raising her head to towards the sky when she cries?’

ثم قال (عليه السلام): ما ترى في رجل كان له عبد فتزوج وزوج عبده في ليلة واحدة ثم سافرا وجعلا امرأتيهما في بيت واحد فسقط البيت عليهم فقتل المرأتين وبقي الغلامان، أيهما في رأيك المالك ؟ وأيهما المملوك ؟ وأيهما الوارث ؟ وأيهما الموروث ؟

Then heasws said: ‘What is your view of a man who has a slave for him, so he gets married and gets his slave married in one night, then he travels and makes both the women to be in one house, and the house collapses upon them and kills the two women, and there remain the two boys. Which of the two, in your opinion is the owner? And which of the two is the slave? And which of the two is the inheritor? And which of the two is the inherited?’

ثم قال: فما ترى في رجل أعمى فقأ عين صحيح، وأقطع قطع يد رجل كيف يقام عليهما الحد ؟

Then heasws said: ‘What is your view regarding a blind man losing the healthy eye, and cutting the hand of a man, how would the legal punishment be established upon them?’

ثم قال (عليه السلام): فأخبرني عن قول الله تعالى لموسى وهارون حين بعثهما إلى فرعون: (لعله يتذكر أو يخشى) لعل منك شك ؟ قال: نعم، قال: وكذلك من الله شك إذ قال: (لعله) ؟

Then heasws said: ‘Inform me about the Words of Allahazwj the Exalted to Musaas and Harounas when Heazwj Sent themas to Pharaohla: perhaps he would mind or fear [20:44], ‘perhaps’, from you, it is doubt?’ He said, ‘Yes’. Heasws said: ‘And similar to that, it is doubt from Allahazwj when Heazwj Said: “Perhaps”?’

ثم قال أخبرني عن قول الله تعالى: (وقدرنا فيها السير سير وافيها ليالي وأياما آمنين) أي موضع هو ؟ قال: هو ما بين مكة والمدينة، قال (عليه السلام): نشدتكم بالله هل تسيرون بين مكة والمدينة لا تأمنون على دمائكم من القتل، وعلى أموالكم من السرق ؟

Then heasws said: ‘Inform me about the Words of Allahazwj the Exalted: and We Apportioned the travelling therein: “Travel in these during nights and days in security” [34:18], which place is it?’ He said, ‘It is what is between Makkah and Al-Medina’. Heasws said: ‘Weasws adjure you with Allahazwj! Are you travelling between Makkah and Al-Medina not being safe upon your blood from the killing, and upon your wealth from the theft?’

ثم قال: وأخبرني عن قول الله تعالى: (ومن دخله كان آمنا) أي موضع هو ؟ قال: ذاك بيت الله الحرام، فقال: نشدتكم بالله هل تعلمون أن عبد الله بن الزبير وسعيد بن جبير دخلاه فلم يأمنا القتل ؟

Then heasws said: ‘And inform me about the Words of Allahazwj the Exalted: and the one who enters it would be secure [3:97], which place is it?’ He said, ‘That is the Sacred House of Allahazwj’. Heasws said: ‘Weasws adjure you with Allahazwj! Do you know that Abdullah Bin Al-Zubayr, and Saeed Bin Jubeyr both entered it but they were not safe from the killing?’

قال: فاعفني يا ابن رسول الله، قال: فأنت الذي تقول: سأنزل مثل ما أنزل الله، قال: أعوذ بالله من هذا القول، قال: إذا سئلت فما تصنع ؟ قال: اجيب عن الكتاب، أو السنة، أو الاجتهاد، قال: إذا اجتهدت من رأيك وجب على المسلمين قبوله ؟ قال: نعم، قال: وكذلك وجب قبول ما أنزل الله تعالى، فكأنك قلت: سأنزل مثل ما أنزل الله تعالى.

He said, ‘Excuse me, O sonasws of Rasool-Allahsaww!’ Heasws said: ‘You are the one who says, ‘I shall reveal the like of what Allahazwj Revealed’. He said, ‘I seek Refuge with Allahazwj from this word’.

Heasws said: ‘When you are asked, so what do you do?’ He said, ‘I answer from the Book, or from the Sunnah, or the Ijtihad’. Heasws said: ‘Then you are doing Ijtihad from your opinion and obligating its acceptance upon the Muslims?’ He said, ‘Yes’. Heasws said: ‘And like that is Obligated whatever Allahazwj the Exalted Revealed. It is as if you are saying, ‘I shall reveal the like of what Allahazwj the Exalted Revealed’’.⁷⁷

14 - وفي حديث محمد بن مسلم أن الصادق (عليه السلام) قال لابي حنيفة: أخبرني عن هاتين النكتتين اللتين في يدي حمارك، ليس ينبت عليهما شعر ؟ قال أبو حنيفة: خلق كخلق اذنيك في جسدك وعينيك. فقال له: ترى هذا قياسا، إن الله تعالى خلق اذني لاسمع بهما، وخلق عيني لابصر بهما، فهذا لما خلقه في جميع الدواب وما ينتفع به ؟

And in a Hadeeth of Muhammad Bin Muslim,

‘Al-Sadiqasws said to Abu Haneefa: ‘Inform me about these two spots which are in the hands of your donkey, the hair does not grow upon them?’ Abu Haneefa said, ‘They are created like yourasws ears and yourasws eyes in yourasws body’. Heasws said: ‘Do you see this analogy that Allahazwj the Exalted Created myasws ears to hear with them, and Created myasws eyes to see with them, so is this due to what Heazwj Created in the entirety of the animals and one can benefit with?’

فانصرف أبو حنيفة معتبا. فقلت: أخبرني ماهي ؟ قال: إن الله تعالى يقول في كتابه: (لقد خلقنا الانسان في كبد) يعني منتصبا في بطن امه، غذاؤه من غذائها مما تأكل وتشرب امه، ههنا ميثاقه بين عينيه،

Abu Haneefa left, considering. I said, ‘Inform me, what is it?’ Heasws said: ‘Allahazwj is Saying in Hisazwj Book: We have Created the human being in suffering [90:4] – meaning upright in the belly of its mother. Its food is from her food from what his mother eats and drinks. Over here is his Covenant between his eyes.

فإذا أذن الله عزوجل في ولادته أتاه ملك يقال له حيوان، فزجره زجرة انقلب ونسي الميثاق، وخلق جميع البهائم في بطون امهاتهن منكوسة مؤخرة إلى مقدم امه، كما يأخذ الانسان في بطن امه،

So, when Allahazwj Mighty and Majestic Permits his birth, an Angel called Haywaan comes to him and rebukes him with a rebuke, he overturns and forgets the Covenant; and the entirety of the animals are created in the bellies of their mothers upside-down, its behind to the front of its mother, just as the human being is seized in the belly of his mother.

فهاتان النكتتان السوداوان اللتان ترى ما بين الدواب هو موضع عيونها في بطن امهاتها، فليس ينبت عليه الشعر، وهو لجميع البهائم ماخلا البعير، فإن عنق البعير طال فتقدم رأسه بين يديه ورجليه.

Thus, these two black spots which you what is between the animals, it is a place of its eyes in the belly of its mother, therefore the hair does not grow upon it, and it is such for the entirety of the animals apart from the camel, for the neck of the camel is long, so its head precedes in front of it and its legs’’.⁷⁸

15 - قب: ابن جرير بن رستم الطبري، عن إسماعيل الطوسي، عن أحمد البصري عن أبيه، عن أبي خنيس الكوفي قال: حضرت مجلس الصادق عليه الصلاة والسلام وعنده جماعة من النصارى فقالوا: فضل موسى وعيسى ومحمد عليهم السلام سواء لانهم صلوات الله عليهم أصحاب الشرائع والكتب،

Ibn Jareer Bin Rustam Al Tabary, from Ismail Al Tousy, from Ahmad Al Basry from his father, from Abu Khunays Al Kukfy who said,

‘I attended a gathering of Al-Sadiqasws, and in hisasws presence was a group of Christians. They said, ‘Merits of Musaas, and Isaas and Muhammadsaww are equal, because they are (all) owners of the Laws and the Books’.

فقال الصادق (عليه السلام): إن محمدا (صلى الله عليه وآله) أفضل منهما وأعلم ولقد أعطاه الله تبارك وتعالى من العلم ما لم يعط غيره، فقالوا آية من كتاب الله تعالى نزلت في هذا ؟

Al-Sadiqasws said: ‘Muhammadsaww is superior than themas and more knowing, and Allahazwj Blessed and Exalted has Given himsaww from the knowledge what Heazwj did not Give to anyone else’. They said, ‘Has any Verse from the Book of Allahazwj the Exalted Revealed regarding this?’

قال (عليه السلام): نعم قوله تعالى: (وكتبناله في الالواح من كل شئ) وقوله تعالى لعيسى: (وليبينن لكم بعض الذي تختلفون فيه) وقوله تعالى للسيد المصطفى (صلى الله عليه وآله): (وجئنا بك شهيدا على هؤلاء ونزلنا عليك الكتاب تبيانا لكل شئ) وقوله تعالى: (ليعلم أن قد أبلغوا رسالات ربهم وأحاط بما لديهم وأحصى كل شئ عددا)

Heasws said: ‘Yes, the Words of the Exalted: And We Prescribed to him in the Tablets, Advice from all things [7:145], and Hisazwj Words to Isaas: and that I may make clear to you part of what you differ in [43:63], and the Words of the Exalted to the Chief Al-Mustafasaww: and We shall Come with you as a witness upon these (witnesses). And We Revealed the Book unto you as a clarification of all things [16:89], and the Words of the Exalted: For Him to Know that they have delivered the Messages of their Lord, and He Encompasses whatever is with them, and He Counts the number of all things [72:28].

فهو والله أعلم منهما ولو حضر موسى وعيسى بحضرتي وسألاني لاجبتهما وسألتهما ما أجابا

Therefore hesaww, by Allahazwj, is more knowledgeable than themas, and even if Musaas and Isaas were to be present in myasws presence and theyas both ask measws, Iasws would answer themas, and Iasws will ask themas both, but they will not (be able to) answer meas’’.⁷⁹

16 - ختص: ابن الوليد، عن الصفار، والحسن بن متيل، عن إبراهيم بن هاشم، عن إبراهيم بن محمد الهمداني، عن السياري، عن داود الرقي قال: سألني بعض الخوارج عن قول الله تبارك وتعالى: (ومن الضأن اثنين ومن المعز اثنين) الآية، ما الذي أحل الله من ذلك ؟ وما الذي حرم ؟

Ibn Al Waleed, from Al Saffar, and Al Hassan Bin Mateyl, from Ibrahim Bin Hashim, from Ibrahim Bin Muhammad Al Hamdany, from Al Sayyari, from Dawood Al Raqy who said,

‘One of the Kharijites asked me about the Words of the Blessed and Exalted: two from the sheep and two from the goats, [6:143] – the Verse, what is that which Allahazwj Permitted from that? And what is that which Heazwj Prohibited?’

قال: فلم يكن عندي في ذلك شئ، فحججت فدخلت على أبي عبد الله (عليه السلام) فقلت: جعلت فداك إن رجلا من الخوارج سألني عن كذا وكذا،

He said, ‘There did not happen to be anything regarding that. I went to Hajj and entered to see Abu Abdullahasws and I said, ‘May I be sacrificed for youasws! A man from the Kharijites asked me about such and such’.

فقال (عليه السلام): إن الله عزوجل أحل في الاضحية بمنى الضأن والمعز الاهلية، وحرم فيها الجبلية، وذلك قوله عزوجل: (ومن الضأن اثنين ومن المعز اثنين)

Allahazwj Mighty and Majestic Permitted regarding the sacrificial offering in Mina, the sheep, and the domesticated goat, and Prohibited that you sacrifice the mountain (goats), and that is the Word of the Mighty and Majestic: two from the sheep and two from the goats, [6:143].

وإن الله عزوجل أحل في الاضحية بمنى الابل العراب، وحرم فيها البخاتي، وأحل فيها البقر الاهلية، وحرم فيها الجبلية، وذلك قوله عزوجل: (ومن الابل اثنين ومن البقر اثنين)

And that Allahazwj Mighty and Majestic Permitted regarding the sacrificial offering, the Iraab camel, and Prohibited the Bukhaty; and Permitted the domesticated cow that you offer a sacrifice with it, and Prohibited the mountain goats, and that is Hisazwj Word: two from the camels and two from the cows [6:144]’.

قال: فانصرفت إلى صاحبي فأخبرته بهذا الجواب، فقال: هذا شئ حملته الابل من الحجاز.

I left to go to the man, and informed him with this answer. He said, ‘This is something which the camels carried from Al-Hijaaz (meaning - this is not your answer, but it comes from Al-Hijaaz)’’.⁸⁰

17 - كنز الفوائد للكراجكى: ذكروا أن أبا حنيفة أكل طعاما مع الامام الصادق جعفر بن محمد عليهما الصلاة والسلام فلما رفع الصادق (عليه السلام) يده من أكله قال: الحمدلله رب العالمين، اللهم هذا منك ومن رسولك (صلى الله عليه وآله)،

(The book) ‘Kunz Al Fawaid’ of Al Karajaky –

They are mentioning that Abu Haneefa ate a meal with the Imam Al-Sadiq Ja’farasws Bin Muhammadasws. When Al-Sadiqasws raised hisasws hand from hisasws meal, heasws said: ‘The Praise is for Allahazwj, Lordazwj of the worlds! O Allahazwj, this is from Youazwj and from Yourazwj Rasoolsaww’.

فقال أبو حنيفة: يا أبا عبد الله أجعلت مع الله شريكا ؟ !

Abu Haneefa said, ‘O Abu Abdullahasws! Are youasws making an associate to be with Allahazwj?’

فقال (عليه السلام) له: ويلك إن الله تبارك يقول في كتابه: (وما نقموا إلا أن أغناهم الله ورسوله من فضله) ويقول عزوجل في موضع آخر: (ولو أنهم رضوا ما آتهم الله ورسوله وقالوا حسبنا الله سيؤتينا الله من فضله ورسوله)

Heasws said: ‘Allahazwj the Exalted is Saying in Hisazwj Book: and they hated except if Allah and His Rasool was to Enrich them from His Grace [9:74], and the Mighty and Majestic is Saying in another place: And if only they had been pleased with what Allah and His Rasool gave them, and they should be saying: ‘Allah is Sufficient for us; Allah will soon Give us from His Grace and (so would) His Rasool; [9:59]’.

فقال أبو حنيفة: والله لكأني ما قرأتهما قط من كتاب الله ولا سمعتهما إلا في هذا الوقت.

Abu Haneefa said, ‘By Allahazwj! It is as if I have not read it from the Book of Allahazwj (before) at all and not heard it except at this time’.

فقال أبو عبد الله (عليه السلام): بلى قد قرأتهما وسمعتهما ولكن الله تعالى أنزل فيك وفي أشباهك: (أم على قلوب أقفالها) وقال تعالى: (كلابل ران على قلوبهم ما كانوا يكسبون)

Abu Abdullahasws said: ‘Yes, you have read it and heard it, but Allahazwj the Exalted Revealed regarding you and regarding your like: or are there locks upon (their) hearts [47:24], and the Exalted Said: Never! But, it has rusted upon their hearts, what they had been earning [83:14]’’.⁸¹

18 - كتاب الاستدراك: بإسناده عن الحسين بن محمد بن عامر بإسناده أن أبا عبد الله جعفر بن محمد الصادق عليه الصلاة والسلام استحضره المنصور في مجلس غاص بأهله فأمره بالجلوس، فأطرق مليا ثم رفع رأسه وقال له: يا جعفر إن النبي (صلى الله عليه وآله) قال لابيك علي بن أبي طالب (عليه السلام) يوما: (لولا أن تقول فيك طوائف من امتي ما قالت النصارى في المسيح لقلت فيك قولا لاتمر بملاء إلا أخذوا من تراب قدميك يستشفون به)

The book ‘Al Astadraak’, by his chain from Al Husayn Bin Muhammad Bin Aamir, by his chain,

‘Abu Abdullah Ja’farasws Bin Muhammad Al-Sadiqasws was made to be present in a gathering of Al-Mansour filled with its people. He instructed himasws to be seated, then bowed his head for a while, then raised his head and said to himasws, ‘O Ja’farasws! The Prophetsaww said to yourasws father Aliasws Bin Abu Talibasws one day: ‘Had it not been for a sect from mysaww community saying regarding youasws what the Christians are saying regarding Isaas Bin Maryamas, Isaww would have said regarding youasws such words that none from the people would pass by youasws except that he would take the dust from under yourasws feet to be healed by it’.

وقال علي (عليه السلام): (يهلك في اثنان: محب مفرط، ومبغض مفرط) فالاعتذار منه أن لا يرضى بما يقول فيه المفرط، ولعمري أن عيسى بن مريم عليهما السلام لو سكت عما قالت فيه النصارى لعذبه الله، وقد نعلم ما يقال فيك من الزور والبهتان، وإمساكك عمن يقول ذلك فيك ورضاك به سخط الديان،

And Aliasws said: ‘Destruction is regarding two – excessive lover and excessive hater’. So, there is no excusing from it that heasws is not pleased with what the exaggerator is saying regarding himasws. And, by my life, Isaas Bin Maryamas, if heas was silent from what the Christians were saying regarding himas, Allahazwj would Punished himas, and we know what is being said regarding youasws, from the falsities and the slander, and yourasws silence from the ones who are saying that regarding youasws, and yourasws agreement with it is Angering the Judge (Allahazwj).

زعم أوغاد الشام وأوباش العراق أنك حبر الدهر وناموسه، وحجة المعبود وترجمانه، وعيبة علمه وميزان قسطه، و مصباحه الذي يقطع به الطالب عرض الظلمة إلى فضاء النور، وإن الله تبارك وتعالى لا يقبل من عامل جهل حقك في الدنيا عملا، ولا يرفع له يوم القيامة وزنا،

The idiots of Syria and the foolish ones of Al-Iraq claim that youasws are an erudite of the era and its law, and a Divine Authority of the Deity and Hisazwj Interpreter, and a mine of Hisazwj Knowledge, and a Scale of Hisazwj Justice, and Hisazwj Lantern by which the seeker cuts off the exposure of the darkness to the radiance of the light, and that Allahazwj Blessed and Exalted does not Accept any deed from the worker, one who is ignorant of yourasws rights in the world, nor will Heazwj Raise for him a Scale on the Day of Qiyamah.

فنسبوك إلى غير حدك، وقالوا فيك ما ليس فيك، فقل فإن أول من قال الحق لجدك، وأول من صدقه عليه أبوك (عليه السلام)، فأنت حري بأن تقتص آثارهما، وتسلك سبيلهما.

Thus, they are linking youasws to other than yourasws limit, and they are saying regarding youasws what isn’t regarding youasws. So, speak, for the one to speak the truth was yourasws grandfathersaww, and the first one to ratify himsaww was yourasws fatherasws, for youasws are the most befitting with following theirasws traces and travelling theirasws way’.

فقال أبو عبد الله (عليه السلام): أنا فرع من فروع الزيتونة، وقنديل من قناديل بيت النبوة، وسليل الرسالة، وأديب السفرة، وربيب الكرام البررة، ومصباح من مصابيح المشكاة التي فيها نور النور، وصفوة الكلمة الباقية في عقب المصطفين إلى يوم الحشر.

Abu Abdullahasws said: ‘Iasws a branch from the branches of the olive, and a lamp from the lamps of the House of the Prophet-hood, and a descendant of the Message, and an author of the journey, and an honourable ally of the honourable and righteous ones, and a lantern from the lanterns of the niche wherein is light of the Light, and an elite of the word to remain among the posterity of the Chosen ones up to the Day of the Resurrection’.

فالتفت المنصور إلى جلسائه فقال: قد أحالني على بحر مواج لا يدرك طرفه، ولا يبلغ عمقه، تغرق فيه السبحاء ويحار فيه العلماء، ويضيق بالسامع عرض الفضاء، هذا الشجا المعترض في حلوق الخلفاء الذي لا يحل قتله، ولايجوز نفيه،

Al-Mansour turned towards his gatherers and he said, ‘You have referred yourself to a sea of waves the top of which cannot be reached, nor can its depth be fathoms. The swimmers will drown in it and the scholars will be confused in it, and the expanse of the air would be straitened upon the listener. This is the bone stuck in the throats of the caliphs, which is not Permissible to kill himasws, nor is it allowed to negate himasws.

ولولا ما تجمعني وإياه من شجرة مباركة طاب أصلها وبسق فرعها وعذب ثمرها بوركت في الذر وتقدست في الزبر لكان مني إليه مالا يحمد في العواقب، لما يبلغني من شدة عيبه لنا، وسوء القول فينا.

And had it not been for what gathered me and himasws, from a Blessed tree, its roots being good and its branches lofty, and its fruits fresh, Blessed in the particles and Sanctified in the Scriptures, but there is from me to himasws what cannot be praised in the posterity, due to what has reached me from the severity of hisasws faulting us and the evil of the words regarding us’.

فقال أبو عبد الله (عليه السلام): لاتقبل في ذي رحمك وأهل الدعة من أهلك قول من حرم الله عليه الجنة وجعل مأواه النار، فإن النمام شاهد زور، وشريك إبليس في الاغراء بين الناس، وقد قال الله تبارك وتعالى: (يا أيها الذين آمنوا إن جاء كم فاسق بنبأ) الآية،

Abu Abdullahasws said: ‘It is not Accepted regarding the ones with your relationships and the people of the rest (relaxed lifestyle) from your family, the words of the ones Allahazwj has Prohibited the Paradise upon and Made the Fire to be his abode, for the gossiper is a false testifier and an associate of Ibleesla in seduction between the people, and Allahazwj Blessed and Exalted has Said: O you who believe! If a transgressor comes to you with news, [49:6] – the Verse.

ونحن لك أنصار وأعوان، ولملكك دعائم وأركان، ما أمرت بالمعروف والاحسان، وأمضيت في الرعية أحكام القرآن، وأرغمت بطاعتك أنف الشيطان، وإن كان يجب عليك في سعة فهمك وكرم حلمك ومعرفتك بآداب الله أن تصل من قطعك وتعطي من حرمك، وتعفو عمن ظلمك، فإن المكافئ ليس بالواصل، إنما الواصل من إذا قطعت رحمه وصلها، فصل يزد الله في عمرك ويخفف عنك الحساب يوم حشرك.

And we are helpers and supporters to you, and to your kingdom (we) are supports and pillars, for as long as you order with the goodness and the favours, and implement the Judgments of the Quran among your citizens, and rub the nose of the Satanla in your obedience, and even though it is obligated upon you in your capacity, your understanding and the prestige of your forbearance and your recognition of the disciplines of Allahazwj, that you maintain (relationship) with the one who cuts you off, and you give to the one who deprives you, and your pardon the one who wrongs you, for the commensurate is not with the helping, but rather the helper is the one when he is cut off, helps him. Therefore connect, may Allahazwj Increase in your lifespan and Lighten the Reckoning from you on the Day of your Resurrection’.

فقال أبو جعفر المنصور: قد قبلت عذرك لصدقك، وصفحت عنك لقدرك، فحدثني عن نفسك بحديث أتعظ به، ويكون لي زاجر صدق عن الموبقات.

Abu Ja’far Al-Mansour said, ‘I have accepted yourasws excuse due to yourasws truthfulness, and pardoned youasws due to yourasws esteem. Narrate to me a Hadeeth from youasws I can be advised with, and it would become a true rebuke from the destructive sins’.

فقال أبو عبد الله (عليه السلام): عليك بالحلم فإنه ركن العلم، وأملك نفسك عند أسباب القدرة، فإنك إن تفعل كل ما تقدر عليه كنت كمن شفى غيظا، أو أبدى حقدا، أو يجب أن يذكر بالصولة، واعلم أنك إن عاقبت مستحقا لم يكن غاية ما توصف به إلا العدل، ولا أعلم حالا أفضل من حال العدل، والحال التي توجب الشكر أفضل من الحال التي توجب الصبر.

Abu Abdullahasws said: ‘Upon you is to be with the forbearance, for it is a cornerstone of the knowledge, and control yourself during the causes of the power, for if you were to do all what you are able upon you will be like the one who displays anger, and expresses hatred, or obligated that he should be mentioned with the view. And know, you were to punish a deserving one, the aim should not be what you can be described with, except for the justice, nor is no known state superior than the state of justice, and the state which obligates the thanks is superior than the state which obligates the patience’.

فقال أبو جعفر المنصور: وعظت فأحسنت وقلت فأوجزت، فحدثني عن فضل جدك علي بن أبي طالب عليه الطلاة والسلام حديثا لم تروه العامة.

Abu Ja’far Al-Mansour said, ‘Youasws advised and were excellent, and youasws said and have summarised, so narrate to me about a merit of yourasws grandfatherasws Aliasws Bin Abu Talibasws, a Hadeeth which the general Muslims have not reported’.

فقال أبو عبد الله (عليه السلام): حدثني أبي، عن جدي أن رسول الله (صلى الله عليه وآله) قال: ليلة اسري بي إلى السماء فتح لي في بصري غلوة كمثال ما يرى الراكب خرق الابرة مسيرة يوم، و عهد إلى ربي في علي ثلاث كلمات، فقال: يا محمد، فقلت: لبيك ربي

Abu Abdullahasws said: ‘Myasws fatherasws narrated to measws from myasws grandfatherasws that Rasool-Allahsaww said: ‘The night there was an Ascension with mesaww to the sky, a hole was opened for mesaww in mysaww vision like what the rider would see an eye of the needle for a travel distance of a day, and mysaww Lordazwj Pacted with mesaww three phrases regarding Aliasws, so Heazwj Said: “O Muhammadsaww!” Isaww said: ‘At Yourazwj service mysaww Lordazwj!’

فقال: إن عليا إمام المتقين، وقائد الغر المحجلين ويعسوب المؤمنين، والمال يعسوب الظلمة، وهو الكلمة التي ألزمتها المتقين، وكانوا أحق بها وأهلها فبشره بذلك،

Heazwj Said: “Aliasws is the Imamasws of the pious, and guide of the resplendent, and ‘ويعسوب المؤمنين’ differentiator of the Momineen, and the (distributor of the) goodness is the disintegrator of the darkness, and heasws is the phrase which Iazwj Necessitated upon the pious, and those (who) were more deserving and rightful with it, therefore give himasws the glad tidings of that”.

قال: فبشره النبي (صلى الله عليه وآله) بذلك فقال: يارسول الله وإني اذكر هناك ؟ فقال: نعم إنك لتذكر في الرفيع الاعلى.

Heasws said: ‘The Prophetsaww gave himasws the glad tidings of that, and heasws said: ‘O Rasool-Allahsaww! And Iasws am being mentioned over there?’ Hesaww said: ‘Yes, youasws are being mentioned in the Lofty Heights’.

فقال المنصور: ذلك فضل الله يؤتيه من يشاء.

Al-Mansour said, ‘That is a Grace of Allah. He Gives it to the one He so Desires, [5:54]’’.⁸²

19 - ما: جماعة، عن أبي المفضل، عن الحسن بن علي بن عاصم، عن سليمان بن داود الشاذكوني، عن حفص بن غياث قال: كنت عند سيد الجعافر جعفر بن محمد (عليهما السلام) لما أقدمه المنصور فأتاه ابن أبي العوجاء وكان ملحدا فقال له: ما تقول في هذه الآية: (كلما نضجت جلودهم بدلناهم جلودا غيرها) ؟ هب هذه الجلود عصت فعذبت فما بال الغير يعذب ؟

A group, from Abu Al Mufazzal, from Al Hassan Bin Ali Bin Aasim, from Suleyman Bin Dawood Al Shazkuny, from Hafs Bin Giyas who said,

I was in the presence of the chief of the Ja’farites, Ja’farasws Bin Muhammadasws when Al-Mansour summoned himasws. Ibn Abu Al-Awja came to himasws and he was an atheist. He said to himasws, ‘What are youasws saying regarding this Verse: Every time their skins are thoroughly burned, We will Replace them for other skins [4:56]? Assuming these skins had disobeyed so they are Punished, but what is the matter of the other (replaced skins) to be Punished?’

قال أبو عبد الله (عليه السلام): ويحك هي هي، وهي غيرها. قال: اعقلني هذا القول. فقال: له أرأيت لو أن رجلا عمد إلى لبنة فكسرها ثم صب عليها الماء وجبلها ثم ردها إلى هيئتها الاولى، ألم تكن هي هي وهي غيرها ؟ فقال: بلى أمتع الله بك.

Abu Abdullahasws said: ‘Woe be unto you! It is it, and it is another’. He said, ‘Make me understand these words’. Heasws said to him: ‘What is your view, if a man were to deliberate to a brick, so he breaks it. Then he pours the water over it and moulds it, then returns it to its former body (shape), would it not happen to be it, and it is another (as well)?’ He said, ‘Yes, may Allahazwj be Happy with youasws!’’.⁸³

I (Majlisi) am saying, ‘I found in the handwriting of one of the meritorious ones, copied from the handwriting of the martyr, may Allahazwj Raise his rank, who said,

20 - أقول: وجدت بخط بعض الافاضل نقلا من خط الشهيد رفع الله درجته قال: قال أبو حنيفة النعمان بن ثابت جئت إلى حجام بمنى ليحلق رأسي، فقال: ادن ميامنك، واستقبل القبلة، وسم الله، فتعلمت منه ثلاث خصال لم تكن عندي، فقلت له: مملوك أنت أم حر ؟ فقال: مملوك، قلت: لمن ؟ قال: لجعفربن محمد العلوي (عليه السلام)، قلت: أشاهد هو أم غائب ؟ قال: شاهد،

‘Abu Haneefa Al-Numan Bin Sabit said, ‘I went to a barber at Mina in order to shave my head. He said, ‘Go to your right and face the Qiblah, and Name Allahazwj’. So, I learn three qualities from him which did not happen to be with me. I said to him, ‘Are you a slave or free?’ He said, ‘A slave’. I said, ‘Of whom?’ He said, ‘Of Ja’farasws Bin Muhammad the Alwiasws’. I said, ‘Is heasws present or absent?’ He said, ‘Present’.

فصرت إلى بابه واستأذنت عليه فحجبني، و جاء قوم من أهل الكوفة فاستأذنوا فأذن لهم، فدخلت معهم، فلما صرت عنده قلت له: يا ابن رسول الله لو أرسلت إلى أهل الكوفة فنهيتهم أن يشتموا أصحاب محمد (صلى الله عليه وآله) فإني تركت بها أكثر من عشرة آلاف يشتمونهم،

I went to his door and sought permission to see himasws, but heasws blocked me, and there came a group of the people of Al-Kufa and they sought permission, and heasws permitted for them. So, I entered along with them. When I came to be in hisasws presence, I said to himasws, ‘O sonasws of Rasool-Allahsaww! If only youasws would send a message to the people of Al-Kufa forbidding them from reviling the companions of Muhammadsaww, for I left them and there were more than ten thousand insulting them’.

فقال: لا يقبلون مني، فقلت: ومن لا يقبل منك وأنت ابن رسول الله (صلى الله عليه وآله) ؟ فقال: أنت ممن لم تقبل مني، دخلت داري بغير إذني وجلست بغير أمري، وتكلمت بغير رأيي، وقد بلغني أنك تقول بالقياس، قلت: نعم به أقول،

Heasws said: ‘They will not be accepting from measws’. I said, ‘And why will they not accept from youasws and youasws are a sonasws of Rasool-Allahsaww?’ Heasws said: ‘You are from the ones who do not accept from measws. You entered myasws house without a permission from measws and sat down without myasws instructions, and you spoke without myasws view, and it has reached me that you are speaking with the analogy’. I said, ‘Yes, I do speak with it’.

قال: ويحك يا نعمان أول من قاس الله تعالى إبليس حين أمره بالسجود لآدم (عليه السلام) وقال: خلقتني من نار وخلقته من طين،

Heasws said: ‘Woe be unto you, O Numan! The first one to analogised (the Words) of Allahazwj the Exalted was Ibleesla when Heazwj Commanded himla with the Sajdah to Adamas and said, ‘You Created me from fire and Created him from clay’ [7:12]’.

أيما أكبريا نعمان القتل أو الزنا ؟ قلت: القتل، قال: فلم جعل الله في القتل شاهدين، وفي الزنا أربعة ؟ أينقاس لك هذا ؟ قلت: لا.

Which of the two is greater, the murder of the adultery?’ I said, ‘The murder’. Heasws said: ‘They why has Allahazwj Made two witnesses regarding the murder and four regarding the adultery? Can this be analogised for you?’ I said, ‘No’.

قال: فأيما أكبر البول أو المني ؟ قلت: البول، قال: فلم أمر الله في البول بالوضوء، وفي المني بالغسل ؟ أينقاس لك هذا ؟ قلت: لا.

Heasws said:’ Which of the two is greater, the urine or the semen?’ I said, ‘The urine’. Heasws said: ‘Then why did Allahazwj Command with the ablution (Wudu) regarding the urine and with the bathing regarding the semen? Can this be analogised for you?’ I said, ‘No’.

قال: فأيما أكبر الصلاة أو الصيام ؟ قلت: الصلاة، قال: فلم وجب على الحائض أن تقضي الصوم ولا تقضي الصلاة ؟ أينقاس لك هذا ؟ قلت: لا.

Heasws said: ‘Which of the two is greater, the Salat or the Fast?’ I said, ‘The Salat’. Heasws said: ‘They why is it Obligatory upon the menstruating woman that she pays back the (missed) Fast and does not pay back the (missed) Salat? Can this be analogised for youasws?’ I said, ‘No’.

قال: فأيما أضعف المرأة أم الرجل ؟ قلت: المرأة، قال: فلم جعل الله تعالى في الميراث للرجل سهمين، وللمرأة سهما ؟ أينقاس لك هذا ؟ قلت: لا.

Heasws said: ‘Which of the two is weaker, the woman or the man?’ I said, ‘The woman’. Heasws said: ‘Then why did Allahazwj the Exalted Make in the inheritance two shares to be for the man and one share for the woman? Can this be analogised for you?’ I said, ‘No’.

قال: فلم حكم الله تعالى فيمن سرق عشرة دراهم بالقطع، وإذا قطع رجل يد رجل فعليه ديتها خمسة آلاف درهم ؟ أينقاس لك هذا ؟ قلت: لا.

Heasws said: ‘Why did Allahazwj the Exalted Judge regarding the one who steals ten Dirhams, with the cutting (of the hand), and when a man cuts a hand of a man, then upon him is the wergild of five thousand Dirhams? Can this be analogised for you?’ I said, ‘No’.

قال: وقد بلغني أنك تفسر آية في كتاب الله وهي (ثم لتسئلن يومئذ عن النعيم) أنه الطعام الطيب والماء البارد في اليوم الصائف. قلت نعم، قال له: دعاك رجل وأطعمك طعاما طيبا، وأسقاك ماء باردا، ثم امتن عليك به ماكنت تنسبه إليه ؟ قلت: إلى البخل، قال: أفيبخل الله تعالى ؟ ! قلت: فما هو ؟ قال: حبنا أهل البيت.

Heasws said: ‘And it has reached me that you interpret a Verse in the Book of Allahazwj, and it is: Then you will be Questioned on that Day about the boons [102:8], that it is the good food and the cold water during the summer’s day’. I said, ‘Yes’. Heasws said to him: ‘A man invites you and feeds you good food, and quenches you cold water, then reminds you as favouring upon you with it, what would you attribute to him?’ I said, ‘To the stinginess’. Heasws said: ‘Is Allahazwj the Exalted stingy?’ I said, ‘So, what is it?’ Heasws said: ‘Ourasws love of the Peopleasws of the Household’’.⁸⁴

21 - ومنه: قال: دخل طاوس على الصادق صلوات الله عليه فقال له: يا طاوس ناشدتك الله هل علمت أحدا أقبل للعذر من الله تعالى ؟ قال: اللهم لا، قال: هل علمت أحدأ أصدق ممن قال: لا أقدر وهو لا يقدر ؟ قال: اللهم لا. قال: فلم لا يقبل من لا أقبل للعذر منه ممن لا أصدق في القول منه ؟ فنفض ثوبه فقال: ما بيني وبين الحق عداوة.

And from him who said, ‘Tawoos entered to see Al-Sadiqasws, so heasws said to him: ‘Weasws adjure you to Allahazwj! Do you know anyone who is more accepting of the excuse than Allahazwj the Exalted?’ He said, ‘O Allahazwj, no!’ Heasws said: ‘Do you know anything more truthful than the one who says, ‘I am not able’, and he is not able?’ He said, ‘O Allahazwj, no’. Heasws said: ‘Then why would Heazwj not Accept, the Oneazwj there is no one more accepting of the excuse than Himazwj, from the one there is no one of more truthful regarding the words than him?’ Heasws shook hisasws clothes and said: ‘There is no enmity between measws and the Truth’’.⁸⁵

22 - دعائم الاسلام: روينا عن جعفر بن محمد صلوات الله عليهما أنه قال لابي حنيفة وقد دخل عليه فقال له: يا نعمان ما الذي تعتمد عليه فيما لم تجد فيه نصا في كتاب الله ولا خبرا عن الرسول (صلى الله عليه وآله) ؟ قال: أقيسه على ما وجدت من ذلك،

(The book) ‘Da’im Al Islam’ –

‘We are reporting from Ja’farasws Bin Muhammadasws having said to Abu Haneefa, and he had come to himasws: ‘O Numan! What is that which you are deliberating upon regarding what you do not find a text in the Book of Allahazwj nor any Hadeeth from the Rasoolsaww?’ He said, ‘I analogise it upon what I find from that’.

قال له: أول من قاس إبليس، فأخطأ إذ أمره الله عزوجل بالسجود لآدم (عليه السلام). فقال: أنا خير منه خلقتني من نار وخلقته من طين، فرأى أن النار أشرف عنصرا من الطين فخلده ذلك في العذاب المهين،

Heasws said to him: ‘The first one to analogise was Ibleesla. Hela erred when Allahazwj Mighty and Majestic Commanded himla with the Sajdah to Adamas, so hela said: ‘‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’. Hela view that the fire is nobler component than the clay. That led himla to an eternity in the abasing Punishment.

يا نعمان أيهما أطهر المني أو البول ؟ قال: المني، قال فقد جعل الله عزوجل في البول الوضوء، وفي المني الغسل ولو كان يحمل على القياس لكان الغسل في البول.

O Numan! Which of the two is cleaner, the semen or the urine?’ He said, ‘The semen’. Heasws said: ‘Allahazwj Mighty and Majestic has Made the Wudu to be made regarding the urine, and the bathing regarding the semen, and if it were to be carried upon the analogy, the bathing would be regarding the urine’.

وأيهما أعظم عند الله الزنا أم قتل النفس ؟ قال: قتل النفس، قال: فقد جعل الله عزوجل في قتل النفس الشاهدين، وفي الزنا أربعة، ولو كان على القياس لكان الاربعة الشهداء في القتل، لانه أعظم.

And which of the two is more grievous in the Presence of Allahazwj, the adultery or killing the person?’ He said, ‘Killing the person’. Heasws said: ‘Allahazwj Mighty and Majestic has Made the two witnesses regarding killing of the person, and regarding the adultery, four, and if it was upon the analogy, the four witnesses would have been regarding the killing, because it is more grievous.

وأيهما أعظم عند الله الصلاة أم الصوم ؟ قال: الصلاة، قال: فقد أمر رسول الله (صلى الله عليه وآله) الحائض بأن تقضي الصوم ولا تقضي الصلاة، ولو كان على القياس لكان الواجب أن تقضي الصلاة،

And which of the two is greater in the Presence of Allahazwj, the Salat or the Fast?’ Heasws said, ‘The Salat’. Heasws said: ‘Rasool-Allahsaww had ordered the menstruating woman with paying back the (missed) Fasts and not to pay back the (missed) Salat, and had it been upon the analogy, the Obligation would be to pay back the (missed) Salat’.

فاتق الله يا نعمان ولا تقس فإنا نقف غدا نحن وأنت ومن خالفنا بين يدي الله عزوجل فيسألنا عن قولنا ويسألهم عن قولهم فنقول: قلنا: قال الله وقال رسول الله (صلى الله عليه وآله)، وتقول أنت وأصحابك: رأينا وقسنا، فيفعل الله بنا وبكم ما يشاء.

Therefore, fear Allahazwj, O Numan, and do not analogise, for weasws will be pausing tomorrow, usasws and you and the ones who oppose usasws, in front of Allahazwj Mighty and Majestic, and weasws will be Questioned about ourasws words and they would be Questioned about their words, so weasws shall be saying: ‘Weasws said: ‘Allahazwj Said, and Rasool-Allahsaww said’, and you will be saying, you and your companions, ‘We opined and analogised’. Then Allahazwj will Deal with usasws and you all whatever Heazwj so Desires’’.⁸⁶

23 - وروينا عن بعض الائمة الطاهرين عليهم السلام والصلاة أنه قال: أتى أبو حنيفة إلى أبي عبد الله جعفر بن محمد عليه أفضل الصلاة والسلام، فخرج إليه يتو كؤ على عصا فقال له أبو حنيفة: ما هذه العصا يا أبا عبد الله ؟ ما بلغ بك من السن ماكنت تحتاج إليها، قال: أجل ولكنها عصا رسول الله (صلى الله عليه وآله) فأردت أن أتبرك بها،

We are reporting,

‘From one of the Pure Imamsasws having said: ‘Abu Haneefa came to Abu Abdullah Ja’farasws Bin Muhammadasws, and heasws came out to him leaning upon a staff, so Abu Haneefa said to himasws, ‘What is this staff, O Abu Abdullahasws? Youasws age has not reached to a level where youasws could be needy to it’. Heasws said: ‘Yes, but it is a staff of Rasool-Allahsaww, so Iasws wanted to be take Blessings with it’.

قال: أما إني لو علمت ذلك وأنها عصا رسول الله (صلى الله عليه وآله) لقمت وقبلتها. فقال أبو عبد الله عليه الصلاة والسلام: سبحان الله وحسر عن ذراعه وقال: والله يا نعمان لقد علمت أن هذا من شعر رسول الله (صلى الله عليه وآله) ومن بشره فما قبلته ! فتطاول أبو حنيفة ليقبل يده فاستل كمه وجذب يده ودخل منزله

He said, ‘But, if I had known that it is a staff of Rasool-Allahsaww, I would have stood up (in reverence) and kissed it’. Abu Abdullahasws said: ‘Glory be to Allahazwj!’, and uncovered from hisasws arm and said: ‘By Allahazwj, O Numan! You have known that this from the hair of Rasool-Allahsaww and hissaww skin, but you did not kiss it!’ So, Abu Haneefa extended in order to kiss hisasws hand, but heasws drew down hisasws sleeve and pulled hisasws hand and entered hisasws house’’.⁸⁷

* (باب 14) * * (مابين (عليه السلام) من المسائل في اصول الدين وفروعه) * * (برواية الاعمش) *

CHAPTER 14 – WHAT WAS EXPLAINED BY HIMasws FROM THE QUESTIONS REGARDING THE PRINCIPLES OF THE RELIGION AND ITS BRANCHES BY REPORTING OF AL AMSH

1 - ل: حدثنا أحمد بن محمد بن الهيثم العجلي، وأحمد بن الحسن القطان، و محمد بن أحمد السناني، والحسين بن إبراهيم بن أحمد بن هشام المكتب، وعبد الله بن محمد الصائغ، وعلي بن عبد الله الوراق رضي الله عنهم قالوا: حدثنا أبو العباس أحمد بن يحيى ابن زكريا القطان قال: حدثنا بكربن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول قال: حدثني أبو معاوية، عن الاعمش، عن جعفر بن محمد (عليه السلام) قال: هذه شرائع الدين لمن تمسك بها وأراد الله تعالى هداه: إسباغ الوضوء كما أمر الله عزوجل في كتابه الناطق، غسل الوجه واليدين إلى المرفقين، ومسح الرأس والقدمين إلى الكعبين مرة مرة ومر تان جائز ولا ينقض الوضوء إلا البول والريح والنوم والغائط والجنابة، ومن مسح على الخفين فقد خالف الله تعالى ورسوله (صلى الله عليه وآله) وكتابه، ووضوؤه لم يتم، وصلاته غير مجزية.

It is narrated to us by Ahmad Bin Muhammad Bin Al Haysam Al Ijaly, and Ahmad Bin Al Hassan Al Qatan, and Muhammad Bin Ahmad Al Sinani, and Al Husayn Bin Ibrahim Bin Ahmad Bin Hisham Al Maktab, and Abdullah Bin Muhammad Al Saig, and Ali Bin Abdullah Al Waraq, from Abu Al Abbas Ahmad Bin yahya Ibn Zakariya Al Qatan, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya, from Al Amsh,

‘From Ja’farasws Bin Muhammadasws having said: ‘These are the Laws of Religion for the one who adheres with it and Intends Allahazwj the Exalted, Heazwj would Guide him – complete the Wudu just as Allahazwj Mighty and Majestic Commanded in Hisazwj Articulately, washing the face and the hands to the elbows, and wiping the head and the two feet to the angles once, and the twice is allowed, and the Wudu does not break except with the urine, and the wind, and the sleep, and the faeces, and the sexual impurity, and one who wipes upon the two socks (in Wudu) so he has opposed Allahazwj the Exalted and Hisazwj Rasoolsaww and Hisazwj Book, and his Wudu is not complete, and his Salat is without a Recompense.

والاغسال منها: غسل الجنابة، والحيض، وغسل الميت، وغسل من مس الميت بعد ما يبرد، وغسل من غسل الميت، وغسل يوم الجمعة، وغسل العيدين، وغسل دخول مكة، وغسل دخول المدينة، وغسل الزيارة، وغسل الاحرام، وغسل يوم عرفة، وغسل ليلة سبع عشرة من شهر رمضان، وغسل ليلة تسع عشرة من شهر رمضان، وغسل ليلة إحدى وعشرين منه، وليلة ثلاث وعشرين منه، أما الفرض فغسل الجنابة، وغسل الجنابة والحيض واحد.

And the washing from it – washing (from) the sexual impurity, and the menstruation, and washing the dead, and washing the one who touches the dead after having cooled, and washing from washing the dead, and washing on the day of Friday, and washing of the two Eids, and washing of entering Makkah, and washing of entering Al-Medina, and washing of the Ziyarah, and washing of the Ihram, and washing of the day of Arafaat, and washing on the night of the seventeenth from a Month of Ramazan, and washing of the night of nineteenth from a Month of Ramazan, and washing of the twenty-first from it, and night of the twenty-third from it. As for the Obligatory – washing of the sexual impurity; and washing of the sexual impurity and the menstruation is one.

وصلاة الفريضة: الظهر أربع ركعات، والعصر أربع ركعات، والمغرب ثلاث ركعات، والعشاء الآخرة أربع ركعات، والفجر ركعتان فجملة الصلوات المفروضة سبع عشرة ركعة.

And the Obligatory Salat – Four Cycles of Al-Zohr, and four Cycles of Al-Asr, and three Cycles of Al-Maghrib, and four Cycles of Al-Isha the last, and two Cycles of Al-Fajr, thus the two of the Obligatory Salats is of seventeen Cycles.

والسنة أربع وثلاثون ركعة، منها أربع ركعات بعد المغرب، لا تقصير فيها في سفر ولاحضر، وركعتان من جلوس بعد العشاء الآخرة تعدان بركعة، وثمان ركعات في السحر وهي صلاة الليل، والشفع ركعتان، والوتر ركعة، وركعتا الفجر بعد الوتر، وثمان ركعات قبل الظهر، ثمان ركعات قبل العصر.

And the Sunnah are thirty-four Cycles – from it are four Cycles after Al-Maghrib. Neither can you shorten in it during a journey nor staying, and two Cycles from seating after Al-Isha the last counted as one Cycle, and eight Cycles during the vigil and it is the night Salat (Al-Layl), and two Cycles of Al-Shaf’a, and two Cycles of Al-Fajr after Al-Witr, and eight Cycles before Al-Zohr, eight Cycles before Al-Asr.

والصلاة تستحب في أول الاوقات. وفضل الجماعة على الفرد بأربعة وعشرين. ولا صلاة خلف الفاجر. ولا يقتدى إلا بأهل الولاية. ولا يصلى في جلود المبتة وإن دبغت سبعين مرة ولافي جلود السباع. ولا يسجد إلا على الارض، أوما أنبتت الارض إلا المأكول والقطن والكتان.

And the Salat is recommended during the first timing; and a merit of the congregation upon the individual is with twenty four; and there is no Salat behind the immoral; and do not follow except the people of the Wilayah; and do not pray Salat in the skin of the dead and even if it has been tanned seventy times, nor in skins of the wild animals; and do not do Sajdah except upon the ground, or what the earth grows, except for the eaten, and the cotton and the linen.

ويقال في افتتاح الصلاة: تعالى عرشك، ولايقال: تعالى جدك. ولايقال في التشهد الاول: السلام علينا وعلى عباد الله الصالحين، لان تحليل الصلاة هو التسليم وإذا قلت هذا فقد سلمت.

And it is said during the beginning of the Salat, ‘Exalted is Yourazwj Throne’, and it is not said, ‘Exalted is Yourazwj Generosity’; and do not say during the first Tashahhud, ‘The greetings be upon us, and upon the righteous servants of Allahazwj’, because the legitimisation of the Salat, it is the Salaam, and when you say this, so you have greeted (Salaam).

والتقصير في ثمانية فراسخ، وهو بريدان. وإذا قصرت أفطرت. ومن لم يقصر في السفر لم تجز صلاته، لانه قد زاد في فرض الله عزوجل. والقنوت في جميع الصلوات سنة واجبة في الركعة الثانية قبل الركوع وبعد القراءة. والصلاة على الميت خمس تكبيرات، فمن نقص منها فقد خالف السنة.

And the shortening is in eight Farsakhs, and it is two Bareeds; and when you shorten, break the Fast; and one who does not shorten during the journey, his Salat is not allowed, because he has increased in the Obligations of Allahazwj Mighty and Majestic; and the Qunoot in the entirety of the Salats is an Obligatory Sunnah in the second Cycle before the Ruku’u and after the recitation; and the Salat upon the death is of five Takbeers, so the one who reduces from it, he has opposed the Sunnah.

والميت يسل من قبل رجليه سلا، والمرأة تؤخذ بالعرض من قبل اللحد. والقبور تربع ولا تسنم. والاجهار ببسم الله الرحمن الرحيم في الصلاة واجب.

And the dead should be lowered gently (into his grave) from the direction of his legs with gentle lowering; and the woman should be grabbed honourably from the direction of the grave; and the graves should be four-sided and not humped; and the loudness with ‘In the Name of Allahazwj the Beneficent, the Merciful’ during the Salat, is Obligatory.

وفرائض الصلاة سبع: الوقت، والطهور، والتوجه، والقبلة، والركوع، والسجود، والدعاء.

And the Obligations of the Salat are seven – the timing, and the cleansing, and the attention, and the direction, and the Ruku’u, and the Sajdah, and the supplication.

والزكاة فريضة واجبة على كل مائتي درهم خمسة دراهم، ولا تجب فيما دون ذلك من الفضة. ولا تجب على مال زكاة حتى يحول عليه الحول من يوم ملكه صاحبه. ولا يحل أن تدفع الزكاة إلا إلى أهل الولاية والمعرفة. وتجب على الذهب الزكاة إذا بلغ عشرين مثقالا فيكون فيه نصف دينار.

And the Zakat is an Obligation Obligated upon every two hundred Dirhams, five Dirhams, and it is not Obligated in what is besides that from the silver, nor is Zakat Obligatory upon wealth until the year comes upon it from the day its owner owned it, nor it is Permissible to hand over the Zakat to anyone except the people of the Wilayah and the recognition. And the Zakat is Obligated upon the gold when it reaches twenty Misqaal, so it would happen to be half a Dinar regarding it.

وتجب على الحنطة والشعير والتمر و الزبيب - إذا بلغ خمسة أوساق - العشر إن كان سقي سيحا، وإن سقي بالدوالي فعليه نصف العشر، والوسق ستون صاعا. والصاع أربعة أمداد.

And it is Obligated upon the wheat, and the barley, and the dates, and the raisings – when it reaches five ‘Awsaq’ – the tenth if it was irrigated with flowing water, and if it was irrigated with the buckets, then upon it is half of the tenth, and the ‘Wasaq) is of sixty Sa’as (units of measurement), and the Sa’a is of four ‘Mudd’s.

وتجب على الغنم الزكاة إذا بلغت أربعين شاة فتكون فيها شاة، فإذا بلغت مائة وعشرين وتزيد واحدة فتكون فيها شاتان إلى مائتين، فإن زادت واحدة ففيها ثلاث شياة إلى ثلاثمائة، ثم بعد ذلك تكون في كل مائة شاة شاة.

And the Zakat is Obligated upon the sheep when they reach forty sheep, so it would happen to be one sheep regarding it. When it reaches one hundred and twenty and increases by one, it would happen to be two sheep regarding it up to two hundred. But, if it increases by one, then it would be three sheep regarding it up to three hundred. Then, after that it would be one sheep regarding every hundred sheep.

وتجب على البقر الزكاة إذا بلغت ثلاثين بقرة تبيعة حولية، فتكون فيها تبيع حولي إلى أن تبلغ أربعين بقرة، ثم يكون فيها مسنة إلى ستين، ففيها تبيعان إلى أن تبلغ سبعين، ففيها تبيع ومسنة إلى أن تبلغ ثمانين ثم يكون فيها مسنتان إلى تسعين، ثم يكون فيها ثلاث تبايع، ثم بعد ذلك في كل ثلاثين بقرة تبيع، وفي كل أربعين مسنة.

And the Zakat is Obligated upon the cows when they reach thirty cows, a one year old baby cow, up to it reaches forty cows, there would happen to be in it a two year old (cow) up to sixty, so there would be in it two one year old cows up to it reaches seventy, so in it would be one one-year old and a two year old up to it reaches eighty. Then there would happen to be in it two two-year olds up to ninety, there would happen to be regarding it three one-year olds. Then, after that, regarding every thirty cows would be a one-year old, and regarding every forty, a two-year old.

ويجب على الابل الزكاة إذا بلغت خمسة فيكون فيها شاة، فإذا بلغت عشرة فشاتان، فإذا بلغت خمسة عشر فثلاث شياة، فإذا بلغت عشرين فأربع شياة، فإذا بلغت خمسا وعشرين فخمس شياة، فإذا زادت واحدة ففيها بنت مخاض، فإذا بلغت خمسا وثلاثين وزادت واحدة ففيها بنت لبون، فإذا بلغت خمسا وأربعين وزادت واحدة ففيها حقة، فإذا بلغت ستين وزادت واحدة ففيها جذعة إلى ثمانين،

And the Zakat is Obligated upon the camels when it reaches five, so there would happen to be a sheep regarding it. When it reaches ten, then two sheep, and when it reaches fifteen, then three sheep. When it reaches twenty, then four sheep, and when it reaches twenty-five, then five sheep. When it increases by one, there a new-born camel; when it reaches thirty-five and increases by one, then it would be a tow-year old camel giving milk. When it reaches forty-five and increases by one, then regarding it would be a three-year old camel; and when it reaches sixty and increases by one, then regarding it would be a four-year old camel up to eighty.

فإن زادت واحدة ففيها ثنى إلى تسعين، فإذا بلغت تسعين ففيها ابنتالبون، فإن زادت واحدة إلى عشرين ومائة ففيها حقتان طروقتا الفحل، فإذا كثرت الابل ففي كل أربعين بنت لبون، وفي كل خمسين حقة، ويسقط الغنم بعد ذلك، ويرجع إلى أسنان الابل.

If it increases by one, then regarding it would be two milk-giving camels up to ninety. When it reaches ninety, then regarding it would be two female milk-giving camels, and if it increases by one up to one hundred and twenty, then regarding it would be two three-year old female camels left with the stallion. When the camels are more, then regarding every forty would be a milk giving camel, and regarding every fifty would be a four-year old camel, and the sheep would be dropped after that, and would return to the years of the camels.

وزكاة الفطرة واجبة على كل رأس صغير أو كبير، حر أو عبد، ذكر أو أنثى أربعة أمداد من الحنطة والشعير والتمر والزبيب وهو صاع تام، ولا يجوز دفع ذلك أجمع إلا إلى أهل الولاية والمعرفة.

And Zakat of the ‘Fitra’ is Obligatory upon every head, young or old, free or slave, male or female, four ‘Mudd’s from the wheat, and the barley, and the dates, and the raisings, and it is a full ‘Sa’a, and all that together is not allowed to be handed over except to the people of the Wilayah and the recognition.

وأكثر أيام الحيض عشرة أيام، وأقلها ثلاثة أيام، والمستحاضة تغتسل وتحتشي وتصلي، والحائض تترك الصلاة ولا تقضيها، وتترك الصوم وتقضيه.

And the maximum days of the menstruation are ten days, and its minimum is three days, and the menstruating one should wash and watch out, and pray Salat, and the menstruated one will leave the (missed) Salat and will not repay these, and will leave the Fasting and pay (fulfil) these.

وصيام شهر رمضان فريضة يصام لرؤيته، ويفطر لرؤيته. ولا يصلى التطوع في جماعة لان ذلك بدعة وضلالة، وكل ضلالة في النار. وصوم ثلاثة أيام في كل شهر سنة، وهو صوم خميسين بينهما أربعاء: الخميس الاول في الشعر الاول، والاربعاء من العشر الاوسط، والخميس الاخير من الشعر الاخير.

And the Fasts of a Month of Ramazan is an Obligation, Fasting to its sighting and breaking to its sighting. And do not pray optional in a congregation because that is an innovation and a straying, and every straying is in the Fire. And Fasting three days during every month is a Sunnah, and it is Fasting of two Thursdays, between these a Wednesday – the first Thursday in the month being the first, and the Wednesday from the middle ten, and the last Thursday from the last ten (days).

وصوم شعبان حسن لمن صامه لان الصالحين قد صاموه ورغبوا فيه، وكان رسول الله (صلى الله عليه وآله) يصل شعبان بشهر رمضان. والفائت من شهر رمضان إن قضى متفرقا جاز، وإن قضى متتابعا فهو أفضل.

And Fasting the month of Shaban is good for the one who Fasts it, because the righteous ones had Fasted it and were desirous regarding it, and Rasool-Allahsaww connected Shaban with the Month of Ramazan, and the (Fasts) missed from a Month of Ramazan fulfilled separately is allowed, and if fulfilled consecutively, it is better.

وحج البيت واجب لمن استطاع إليه سبيلا، وهو الزاد والراحلة مع صحة البدن وأن يكون للانسان ما يخلفه على عياله وما يرجع إليه بعد حجه، ولا يجوز الحج إلا تمتعا، ولا يجوز الاقران والافراد إلا لمن كان أهله حاضري المسجد الحرام ولا يجوز الاحرام قبل بلوغ الميقات، ولا يجوز تأخيره عن الميقات إلا لمرض أو تقية، وقد قال الله عزوجل: (وأتموا الحج والعمرة لله) وتمامها اجتناب الرفث والفسوق والجدال في الحج.

And Hajj of the House is Obligatory for the one who has the capacity for a way to it, and it is the provision, and the departing with health of the body, and that there should happen to be for the human being what he can leave behind upon his dependants and what he can return to after his Hajj, nor is the Hajj allowed except to a Tamatto, nor is the pairing and the separating allowed for the one whose family was present in the Sacred Masjid, and the Ihram is not allowed before reaching the juncture, nor it is allowed to delay it from the juncture except for a sick one or out of Taqiyya (dissimulation), and Allahazwj Mighty and Majestic has Said: And complete the Hajj and the Umrah for Allah [2:196], and its completion is the shunning of the copulation (Rafs), and the mischief, and the quarrelling during the Hajj.

ولا يجزي في النسك الخصي لانه ناقص، ويجوز الموجوء إذا لم يوجد غيره وفرائض الحج: الاحرام، والتلبية الاربع، وهي: (لبيك اللهم لبيك، لبيك لا شريك لك لبيك، إن الحمد والنعمة لك والملك لا شريك لك) والطواف بالبيت للعمرة فريضة، وركعتاه عند مقام إبراهيم (عليه السلام) فريضة. والسعي بين الصفا والمروة فريضة. وطواف الحج فريضة، وركعتاه عند المقام فريضة، والسعي بين الصفا والمروة فريضة، وطواف النساء فريضة، ولا يسعى بعده بين الصفا والمروة والوقوف بالمشعر فريضة، والهدي للتمتع فريضة، فأما الوقوف بعرفة فهو سنة واجبة، والحلق سنة، ورمي الجمار سنة.

And the eunuch is not allowed in the rituals because he is deficient, and the virile is allowed, when someone else is not found. And the Obligations of the Hajj are: -The Ihraam; and the four Talbiyyas and these are – ‘لبيك اللهم لبيك، لبيك لا شريك لك لبيك، إن الحمد والنعمة لك والملك لا شريك لك); and the Tawaaf of the House for the Umrah is an Obligation; and its two Cycles (of Salat) by the Standing Place of Ibrahimas is Obligatory; and the sprinting between Al Safa and Al Marwa is Obligatory; and Tawaaf of the Hajj is Obligatory; and its two Cycles (of Salat) by the Standing Place is Obligatory; and the sprinting between Al Safa and Al Marwa is Obligatory; and Tawaaf of Nisaa is Obligatory, and there is no sprinting (Sa’ee) after it between Al Safa and Al Marwa; and the pausing at the Monuments is Obligatory; and the sacrifice for the Tamatto is Obligatory. As for the pausing as Arafaat, it is an Obligatory Sunnah, and shaving (head) is a Sunnah, and pelting the rocks is a Sunnah.

والجهاد واجب مع إمام عادل. ومن قتل دون ماله فهو شهيد. ولا يحل قتل أحد من الكفار والنصاب في دار التقية إلا قاتل أوساع في فساد، وذلك إذا لم تخف على نفسك ولا على أصحابك. واستعمال التقية في دار التقية واجب، ولا حنث ولا كفارة على من حلف تقية يدفع بذلك ظلما عن نفسه.

And the Jihad is Obligatory along with a just Imamasws; and the one who gets killed protecting his wealth so he is a martyr; and it is not Permissible to kill anyone from the Kafirs and the Nasibis during the time of Taqiyya (dissimulation) except a killer will expand in the mischief, and what is when he does not fear upon himself nor upon your companion; and utilisation of the Taqiyya in the time of the Taqiyya is Obligatory; and there is neither a sin nor an expiation upon the one who swears an oath under Taqiyya to defend with that an injustice from himself.

والطلاق للسنة على ما ذكره الله عزوجل في كتابه وسنة نبيه، ولايجوز طلاق لغير السنة، وكل طلاق مخالف للكتاب فليس بطلاق، كما أن كل نكاح يخالف السنة فليس بنكاح. ولا يجمع بين أكثر من أربع حرائر، وإذا طلقت المرأة للعدة ثلاث مرات لم يحل للرجل حتى تنكح زوجا غيره،

And the divorce of the Sunnah is upon what Allahazwj Mighty and Majestic Mentioned in Hisazwj Book and the Sunnah of Hisazwj Prophetsaww, nor is a divorce allowed without the Sunnah; and every divorce opposing to the book isn’t a divorce, just as every marriage opposing the Sunnah isn’t a marriage. And he cannot collect between more than four free women; and when the woman is divorced to the waiting period three times, (she) is not Permissible for the man until she marries another husband’.

وقد قال (عليه السلام): واتقوا تزويج المطلقات ثلاثا في موضع واحد، فإنهن ذوات أزواج.

And heasws has said: ‘And fear marrying the thrice divorced in one place (time), for these are with husbands.

والصلاة على النبي (صلى الله عليه وآله) واجبة في كل المواطن وعند العطاس والرياح وغير ذلك. وحب أولياء الله واجب، والولاية لهم واجبة، والبراءة من أعدائهم واجبة، ومن الذين ظلموا آل محمد صلى الله عليهم، وهتكوا حجابه، وأخذوا من فاطمة (عليها السلام) فدك، ومنعوها ميراثها، وغصبوها وزوجها حقوقهما، وهموا بإحراق بيتها، و أسسوا الظلم، وغيروا سنة رسول الله (صلى الله عليه وآله)

And the Salawat upon the Prophetsaww is Obligatory in every place, and during the sneezing and the wind (burping), and other than that; and love of the Guardiansasws of Allahazwj is Obligatory; and the Wilayah for themasws is Obligatory; and the disavowment from theirasws enemies is Obligatory and from those who oppresses the Progenyasws of Muhammadsaww and violated theirasws veils, and snatched Fadak from Fatimaasws, and prevented herasws inheritance, and usurped herasws husband of theirasws rights, and they plotted with burning down herasws house, and laid the foundations of the injustice, and altered the Sunnah of Rasool-Allahsaww.

والبراءة من الناكثين والقاسطين والمارقين واجبة، والبراءة من الانصاب والازلام أئمة الضلال وقادة الجور كلهم أولهم وآخرهم واجبة، والبراءة من أشقى الاولين والآخرين شقيق عاقر ناقة ثمود قاتل أمير المؤمنين عليه السلام واجبة، والبراءة من جميع قتلة أهل البيت عليهم السلام واجبة.

And the disavowment from the breakers (of the allegiances), and the unjust ones, and the apostates is Obligatory; and the disavowment from the monuments (for idols), and the arrows (for dividing) [5:90], the straying imams and tyrannous leaders, all of them, their first ones and their last ones, is Obligatory; and the disavowment from the wretched ones of the former ones and the latter ones, the wretched ones who hamstrung the she-camel of Samood, killer of Amir Al Momineenasws, is Obligatory; and the disavowment from the entirety of the ones who killed the Peopleasws of the Household is Obligatory.

والولاية للمؤمنين الذين لم يغيروا ولم يبد لوا بعد نبيهم واجبة، مثل سلمان الفارسي، وأبي ذر الغفاري، والمقداد بن الاسود الكندي، وعمار بن ياسر، وجابر ابن عبد الله الانصاري، وحذيفة بن اليمان، وأبي الهيثم بن التيهان، وسهل بن حنيف، وأبي أيوب الانصاري، وعبد الله بن الصامت، وعبادة بن الصامت، وخزيمة بن ثابت ذي الشهادتين، وأبي سعيد الخدري ومن نحا نحوهم وفعل مثل فعلهم، والولاية لاتباعهم والمقتدين بهم وبهداهم واجبة.

And the Wilayah for the Momineen, those who did not alter and did not replace after their Prophetsaww is Obligatory, like Salman Al-Farsyra, and Abu Zarrra Al-Ghafaryra, and Al-Miqdad Bin Al-Aswad Al-Kindyra, and Ammar Bin Yasserra, and Jabir Bin Abdullah Al Ansaryra, and Huzeyfa Bin Al Yamanra, and Abu Al Haysam Bin Al Tayhanra, and Sahl Bin Huneyfra, and Abu Ayoub Al Ansaryra, and Abdullah Bin Al Samitra, and Abada Bin Al Samitra, and Khuzeyma Bin Sabitra with the two testimonies, and Abu Saeed Al Khudryra, and the ones who turned towards theirra turning and did the deed of theirra deed, and the Wilayah of theirra followers and believers with themra and theirra guidance, is Obligatory.

وبر الوالدين واجب، فإن كانا مشركين فلا تطعهما ولاغيرهما في المعصية، فإنه لاطاعة لمخلوق في معصية الخالق.

And righteousness with the parents is Obligatory. If they are polytheists, then do not obey them nor others in the acts of disobedience (to Allahazwj), for there is no obedience to the created beings in disobeying the Creator.

والانبياء وأوصياؤهم لاذنوب لهم لانهم معصومون مطهرون. وتحليل المتعتين واجب كما أنزلهما الله تعالى عزوجل في كتابه وسنهما رسول الله: متعة الحج، ومتعة النساء. والفرائض على ما أنزل الله تبارك وتعالى.

And the Prophetsas and theiras successorsas, there are no sins for themas because theyas are infallible, clean; and the extollation of the Holiness of the two ‘Muta’s is Obligatory just as Allahazwj the Exalted Mighty and Majestic Revealed in Hisazwj Book and Rasool-Allahsaww Made is a Sunnah – the Muta of Hajj and the Muta of the women; and the Obligations are upon whatever Allahazwj Blessed and Exalted Revealed.

والعقيقة للولد الذكر والانثى يوم السابع، ويسمى الولد يوم السابع، ويحلق رأسه، ويتصدق بوزن شعره ذهبا أو فضة، والله عزوجل لا يكلف نفسا إلا وسعها، ولا يكلفها فوق طاقتها.

And the ‘Aqeeqa’ for the new born male and the female is on the seventh day; and the child should be named on the seventh day, and its head shaves, and the weight of his hair in gold or silver be given in charity, and Allahazwj Mighty and Majestic does not Encumber any soul except to its capacity, and does not Encumber above its strength.

وأفعال العباد مخلوقة خلق تقدير لاخلق تكوين، والله خالق كل شئ، ولا تقول بالجبر ولا بالتفويض، ولا يأخذ الله عزوجل البرئ بالسقيم، ولا يعذب الله عزوجل الاطفال بذنوب الآباء فإنه تعالى قال في محكم كتابه: (ولا تزر وازرة وزر اخرى) وقال عزوجل: (وأن ليس للانسان إلا ما سعى)

And the deeds of the created beings are creations of determination and not creations of bringing into being, and Allahazwj is the Creator of all things; and neither say with the Compulsion nor with the Delegation; and Allahazwj will not Seize the cured ones with the sickness, and Allahazwj Mighty and Majestic will not Punish the children for the sins of their fathers, for the Exalted Said in the Decisive of Hisazwj Book: A bearer of a burden will not bear the burden of another [53:38], and the Mighty and Majestic Said: And there wouldn’t be for the human being except what he strives for [53:39].

ولله عزوجل أن يعفو ويتفضل، وليس له عزوجل أن يظلم، ولا يفرض الله عزوجل على عباده طاعة من يعلم أنه يغويهم ويضلهم ولا يختار لرسالته ولا يصطفي من عباده من يعلم أنه يكفر به ويعبد الشيطان دونه، ولا يتخذ على خلقه حجة إلا معصوما،

And for Allahazwj Mighty and Majestic is that Heazwj Pardons and Graces, and it isn’t for the Mighty and Majestic to be unjust, nor does Allahazwj Mighty and Majestic Impose obedience upon Hisazwj servants, one Heazwj Knows would deviate them and stray them, nor does Heazwj Choose for Hisazwj Message nor Choose from Hisazwj servants one Heazwj Knows he would be disbelieving in it and worship the Satanla besides Himazwj, nor does Heazwj a Divine Authority upon Hisazwj creatures except an Infallible.

والاسلام غير الايمان، وكل مؤمن مسلم وليس كل مسلم مؤمنا. ولا يسرق السارق حين يسرق وهو مؤمن. ولا يزني الزاني وهو مؤمن. وأصحاب الحدود مسلمون، لا مؤمنون ولا كافرون، فإن الله تبارك وتعالى لا يدخل النار مؤمنا وقد وعده الجنة، ولا يخرج من النار كافرا وقد وعده النار والخلود فيها، ويغفر ما دون ذلك لمن يشاء،

And Islam is other than Eman, and every Momin is a Muslim but every Muslim isn’t a Momin, nor does the thief steal when he steals while he is a Momin, nor does the adulterer commit adultery while a momin, and the companions (punished ones) of the Legal penalties are Muslims, neither Momineen nor Kafirs, for Allahazwj Blessed and Exalted will not Enter a Momin into the Fire and Heazwj has already Promised him the Paradise, nor will Heazwj Exit a Kafir from the Fire when Heazwj has already Promised him the Fire and the eternity therein, and Heazwj Forgives what is besides that to the one Heazwj do Desires.

فأصحاب الحدود فساق لا مؤمنون ولا كافرون، ولا يخلدون في النار ويخرجون منها يوما ما، والشفاعة جائزة لهم وللمستضعفين إذا ارتضى الله عزوجل دينهم.

The companions (punished ones) of the Legal penalties are transgressors, neither Momineen nor Kafirs, nor will they be entering into the Fire nor coming out from it one day; and the intercession is allowed for them and for the weak ones when Allahazwj Mighty and Majestic is Pleased with their Religion.

والقرآن كلام الله تعالى ليس بخالق ولا مخلوق. والدار اليوم دار تقية وهي دار الاسلام لادار كفر ولا دار إيمان، والامر بالمعروف والنهي عن المنكر واجبان على من أمكنه ولم يخف على نفسه ولا على أصحابه.

And the Quran is Speech of Allahazwj the Exalted, neither a Creator nor a Creation; and the house (world) today is the house of Taqiyya (dissimulation) and it is the house of Islam, neither house of Kufr nor house of Eman; and the enjoining of the good and the forbidding from the evil are both Obligation upon the one who is enabled and does not fear upon himself nor upon his companions.

والايمان هو أداء الفرائض واجتناب الكبائر، والايمان هو معرفة بالقلب، وإقرار باللسان، وعمل بالاركان، والاقرار بعذاب القبر ومنكر ونكير والبعث بعد الموت والحساب والصراط والميزان، ولا إيمان بالله إلا بالبراءة من أعداء الله عزوجل.

And the Eman, it is the fulfilment of the Obligations and shunning the major sins; and the Eman is the recognition by the heart and acceptance by the tongue and action by the body parts, and the acceptance with the punishment of the grave, and Munkar and Nakeer, and the Resurrection after the death, and the Reckoning, and the Bridge, and the Scale; and there is no belief in Allahazwj except with the disavowment from enemies of Allahazwj Mighty and Majestic.

والتكبير في العيدين واجب، أما في الفطر ففي خمس صلوات يبتدء به من صلاة المغرب ليلة الفطر إلى صلاة العصر من يوم الفطر، وهو أن يقال: (الله أكبر، الله أكبر، لا إله إلا الله والله أكبر، الله أكبر ولله الحمد، الله أكبر على ما هدانا، والحمد لله على ما أبلانا) لقوله عز وجل: (ولتكملوا العدة ولتكبروا الله على ماهديكم)

And the Takbeer in the two Eids is Obligatory. As for (Eid) Al Fitr, in five Salats. One would begin with it from Salat Al Maghrib on the night of (Eid) Al Fitr up to Salat Al Asr on the day of (Eid) Al Fitr, and it is that he says (الله أكبر، الله أكبر، لا إله إلا الله والله أكبر، الله أكبر ولله الحمد، الله أكبر على ما هدانا، والحمد لله على ما أبلانا) due to the Words of the Mighty and Majestic: in order for you to complete the number, for you to exclaim the Greatness of Allah upon what He has Guided you, [2:185].

وفي الاضحى بالامصار في دبر عشر صلوات، يبتدء به من صلاة الظهر يوم النحر إلى صلاة الغداة يوم الثالث، وبمنى دبر خمس عشرة صلاة يبتدء به من صلاة الظهر يوم النحر إلى صلاة الغداة يوم الرابع، ويزاد في هذا التكبير (والله أكبر على ما رزقنا من بهيمة الانعام).

And during (Eid) Al-Azha, in the cities, at the end of ten Salats, beginning with it from Salat Al-Zohr on the day of the Sacrifice to the morning Salat on the third day, and at Mina at the end of fifteen Salats beginning with it from Salat Al-Zohr on the day of the sacrifice up to the morning Salat on the fourth day, and increase in this the Takbeer (والله أكبر على ما رزقنا من بهيمة الانعام).

والنفساء لا تقعد أكثر من عشرين يوما إلا أن تطهر قبل ذلك، وإن لم تطهر بعد العشرين اغتسلت واحتشت وعملت عمل المستحاضة.

And the woman in post-child-birth should not sit more than twenty day except she should cleanse after the twenty, bathing and watching out (for blood), and doe the deeds of the menstruating one.

والشراب فكل ما أسكر كثيره فقليله وكثيره حرام. وكل ذي ناب من السباع وذي مخلب من الطير فأكله حرام. والطحال حرام لانه دم، والجري والمار ماهي والطافي والزمير حرام. وكل سمك لا يكون له فلوس فأكله حرام،

And the drink, everything what the more of it intoxicates, so little of it and more of it is Prohibited; and all with fangs from the predators and from the birds with claws, eating it is Prohibited; and the spleen is Prohibited because it is blood; and the catfish, and the sea horse, and the floating (dead) fish, and the glyptothorax (mountain catfish) is Prohibited; and every fish not having scales for it, eating it is Prohibited.

ويؤكل من البيض ما اختلف طرفاه، ولا يؤكل ما استوى طرفاه. ويؤكل من الجراد ما استقل بالطيران، ولا يؤكل منه الدبى لانه لا يستقل بالطيران. وذكاة السمك والجراد أخذه.

And it can be eaten from the eggs what its edges are different (oblong), and it would not be eaten what its edges are equal (round); and it can be eaten from the locusts what is high in the flying, and the small locust cannot be eat because it is not high with the flying; and the purification of the fish and the locust is taking it.

والكبائر محرمة، وهي: الشرك بالله عزوجل، وقتل النفس التي حرم الله تعالى، وعقوق الوالدين، والفرار من الزحف، وأكل مال اليتيم ظلما، وأكل الربا بعد البينة، وقذف المحصنات.

And the major sins are Prohibited, and these are – The Shirk with Allahazwj Mighty and Majestic, and killing the soul which Allahazwj the Exalted has Prohibited, and disloyalty with the parents, and the fleeing from the battle, and devouring the wealth of the orphans unjustly, and consuming the usury (interest) after the proof, and slandering the chaste women.

وبعد ذلك: الزنا، واللواط، والسرقة، وأكل الميتة، والدم، ولحم الخنزير، وما اهل لغير الله به من غير ضرورة، وأكل السحت، والبخس في المكيال والميزان، والميسر، وشهادة الزور، واليأس من روح الله، والامن من مكر الله، والقنوط من رحمة الله،

And after that is the adultery, and the sodomy, and the theft, and eating the dead, and the blood, and the flesh of swine, and is sacrificed for other than Allahazwj, from without a necessity, and consuming the ill-gotten gains, and the cheating in the measures and the weighing, and the gambling, and bearing the false testimony, and the despair from the Spirit of Allahazwj, and the feeling safe from the Plan of Allahazwj, and the despair from the Mercy of Allahazwj.

وترك معاونة المظلومين، والركون إلى الظالمين، واليمين الغموس، وحبس الحقوق من غير عسر، واستعمال الكبر والتجبر، والكذب، و الاسراف، والتبذير، والخيانة، والاستخفاف بالحج، والمحاربة لاولياء الله عزوجل.

And neglecting assisting the oppressed, and the inclining towards the oppressors, and the false oath, and withholding the rights of someone without being in financial difficulties, and utilising the arrogance and the compulsion, and the lying, and the extravagance, and the waster, and the betrayal, and the taking lightly with the Hajj, and the fighting ware against the Guardiansasws of Allahazwj Mighty and Majestic.

والملاهي التي تصد عن ذكر الله تبارك وتعالى مكروهة، كالغناء وضرب الاوتار، والاصرار على صغائر الذنوب.

And the amusement which hinders from the Zikr of Allahazwj Blessed and Exalted is abhorrent, like the singing and striking the vocal chords, and the persistence upon the smaller sins’.

ثم قال (عليه السلام): إن في هذا البلاغا لقوم عابدين.

Then heasws said: ‘Surely in this is the manifesto for worshipping people’’.⁸⁸

(باب 15) * * (احتجاجات اصحابه (عليه السلام) على المخالفين) *

CHAPTER 15 – ARGUMENTATIONS OF HISasws COMPANIONS AGAINST THE ADVERSARIES

1 - ختص: يعقوب بن يزيد، عن ابن أبي عمير قال: قال أبو حنيفة لابي جعفر مؤمن الظاق: ما تقول في الطلاق الثلاث ؟ قال: أعلى خلاف الكتاب والسنة ؟ قال: نعم، قال أبو جعفر: لا يجوز ذلك، قال أبو حنيفة: ولم لا يجوز ذلك ؟

Yaqoub Bin Yazeed, from Ibn Abu Umeyr who said,

‘Abu Haneefa said to Abu Ja’far Momin Al-Taq, ‘What are you saying regarding the three divorces?’ He said, ‘Upon an opposition of the Book and the Sunnah?’ He said, ‘Yes’. Abu Ja’far said, ‘That is not allowed’. Abu Haneefa said, ‘And why is that not allowed?’

قال: لان التزويج عقد عقد بالطاعة فلا يحل بالمعصية، وإذا لم يجز التزويج بجهة المعصية لم يجز الطلاق بجهة المعصية، وفي إجازة ذلك طعن على الله عزوجل فيما أمر به وعلى رسوله فيماسن، لانه إذا كان العمل بخلافهما فلا معنى لهما، وفي قولنا من شذ عنهما رد إليهما وهو صاغر.

He said, ‘The marriage is an agreement, agreed with obedience, therefore there is no loosening with the disobedience; and when the marriage is not allowed by an aspect of the disobedience, the divorce is not allowed by an aspect of the disobedience; and in allowing that is a slander upon Allahazwj Mighty and Majestic regarding what Heazwj has Commanded with and upon Hisazwj Rasoolsaww regarding what hesaww made a Sunnah, because when the deed was against both of these, then these two become meaningless, and according to our word, the one who deviates from them has rebutted to them, and he is belittled’.

قال أبو حنيفة: قد جوز العلماء ذلك،

Abu Haneefa said, ‘The scholars have allowed that’.

قال أبو جعفر: ليس العلماء الذين جوزوا للعبد العمل بالمعصية، واستعمال سنة الشيطان في دين الله، ولا عالم أكبر من الكتاب والسنة فلم تجوزون للعبد الجمع بين ما فرق الله من الطلاق الثلاث في وقت واحد ولا تجوزون له الجمع بين ما فرق الله من الصلوات الخمس ؟ وفي تجويز ذلك تعطيل الكتاب وهدم السنة، وقد قال الله عزوجل: (ومن يتعد حدود الله فقد ظلم نفسه).

Abu Ja’farasws said, ‘Aren’t these the scholars who allowed the acting with disobedience by the servant and utilise sunnah of the Satanla in the Religion of Allahazwj, and there is no scholar greater than the Book and the Sunnah, then why are they allowing, the gathering between what Allahazwj Separated, from the three divorces in one time, and they are not allowing for him the gathering between what Allahazwj Separated, from the five Salats? And in allowing that is the suspension of the Book and demolishing of the Sunnah, and Allahazwj Mighty and Majestic Said: and one who exceeds the Limits of Allah, so he has been unjust to himself. [65:1].

ما تقول يا أبا حنيفة في رجل قال: إنه طالق امرأته على سنة الشيطان ؟ أيجوز له ذلك الطلاق ؟ قال أبو حنيفة: فقد خالف السنة، وبانت منه امرأته، وعصى ربه.

What are you saying, O Abu Haneefa, regarding a man who says that he divorced his wife upon a sunnah of the Satanla? Would that divorce be allowed for him?’ Abu Haneefa said, ‘He has opposed the Sunnah, and his wife is irrevocable divorced from him, and he disobeyed his Lordazwj’.

قال أبو جعفر: فهو كما قلنا، إذا خالف سنة الله عمل بسنة الشيطان، ومن أمضى بسنته فهو على ملته ليس له في دين الله نصيب.

Abu Ja’farasws said, ‘He is as we say, when he opposes the Sunnah of Allahazwj acting by the sunnah of the Satanla, and the one who goes by hisla sunnah, he is upon hisla religion, there isn’t any share for him in the Religion of Allahazwj’.

قال أبو حنيفة: هذا عمر بن الخطاب وهو من أفضل أئمة المسلمين قال: إن الله جل ثناؤه جعل لكم في الطلاق أناة فاستعجلتموه، وأجزنا لكم ما استعجلتموه.

Abu Haneefa said, ‘This Umar Bin Al Khattab, and he is from the superior imams of the Muslims, said, ‘Allahazwj, Majestic is Hisazwj Praise Made patience to be for you all regarding the divorce, but you are hastening it, and we are allowing for you what you are hastening’.

قال أبو جعفر: إن عمر كان لايعرف أحكام الدين، قال أبو حنيفة: وكيف ذلك ؟ قال أبو جعفر: ما أقول فيه ما تنكره، أما أول ذلك فإنه قال: لا يصلي الجنب حتى يجد الماء ولو سنة ! والامة على خلاف ذلك،

Abu Ja’farasws said, ‘Umar did not know the ruling of the Religion’. Abu Haneefa said, ‘And how is that so?’ Abu Ja’farasws said, ‘Whatever I say regarding him is what you will deny it. As for the first of that, he said, ‘The one with sexual impurity cannot pray Salat until he finds the water, and even if it is a year later!’ And the community is upon the opposite of that.

وأتاه أبو كيف العائذي فقال: يا أمير المؤمنين إني غبت فقدمت وقد تزوجت امرأتي، فقال: إن كان قد دخل بها فهو أحق بها، وإن لم يكن دخل بها فأنت أولى بها، وهذا حكم لايعرف والامة على خلافه.

And Abu Kayf Al-Aizy came to him and said, ‘O commander of the faithful! I was absent, then I came, and (in meantime) my wife re-married’. He said, ‘If he has entered her then he is more rightful with her, and if he has not entered her, then you are foremost with her’, and this is an unknown ruling, and the community is upon its opposite.

وقضى في رجل غاب عن أهله أربع سنين أنها تتزوج إن شاءت، والامة على خلاف ذلك، إنها لا تتزوج أبدا حتى تقوم البينة أنه مات أو طلقها، وأنه قتل سبعة نفر من أهل اليمن برجل واحد، وقال: لولا ما عليه أهل صنعا لقتلتهم به، والامة على خلافه،

And he judged regarding a man absent from his wife for four years that she can re-marry if she so desires to, and the community is upon opposite of that. She cannot re-marry ever until the proof is established that he either died or divorced her, and he said, ‘If the people of Sana’a had not been upon it, I would have killed them due to it, and the community is upon the opposite of it.

واتي بامرأة حبلى شهدوا عليها بالفاحشة فأمر برجمها، فقال له على (عليه السلام): إن كان لك السبيل عليها فما سبيلك على ما في بطنها ؟ فقال: لولا علي لهلك عمر،

And they came with a pregnant woman having testified against her with the immorality, so he ordered with stoning her (to death), but Aliasws said to him: ‘Even if there was the way for you upon her, but what is your way upon what is in her belly?’ So, he said, ‘Had it not been for Aliasws, Umar would have been destroyed’.

و اتي بمجنونة قد زنت فأمر برجمها، فقال له علي (عليه السلام): أما علمت أن القلم قد رفع عنها حتى تصح ؟ فقال: لولا علي لهلك عمر،

And they came with an insane woman who had committed adultery, so he ordered with stoning her (to death), but Aliasws said to him: ‘But, do you not know that the Pen has been Raised from her until she is of sound mind?’ So, he said, ‘Had it not been for Aliasws, Umar would have been destroyed’.

وإنه لم يدر الكلالة فسأل النبي (صلى الله عليه وآله) عنها فأخبره بها فلم يفهم عنه، فسأل ابنته حفصة أن تسأل النبي عن الكلالة فسألته، فقال لها: أبوك أمرك بهذا ؟ قالت: نعم، فقال لها: إن أباك لا يفهمها حتى يموت ! فمن لم يعرف الكلالة كيف يعرف أحكام الدين ؟.

He did not know about the ‘Kalala’ (a person with not parents and no offspring – 4:176), so he asked the Prophetsaww and hesaww informed him, but he could not understand it. So, he asked his daughter Hafsa to ask the Prophetsaww about the ‘Kalala’. She asked himsaww and hesaww said to her: ‘Did your father instruct you with this?’ She said, ‘Yes’. Hesaww said to her: ‘Your father will not understand it until he dies!’ So, the one who did not understand the ‘Kalala’, how can he understand the rulings of the Religion?’’.⁸⁹

2 - اقول: قال السيد رضي الله عنه في كتاب الفصول: أخبرني الشيخ أدا الله عزه مرسلا قال: مر الفضال بن الحسن بن فضال الكوفي بأبي حنيفة وهو في جمع كثير يملي عليهم شيئا من فقهه وحديثه، فقال لصاحب كان معه: والله لا أبرح أو أخجل أبا حنيفة، قال صاحبه: إن أبا حنيفة ممن قد علت حاله وظهرت حجته،

I (Majlisi) am saying, ‘Seyyid Al Razy said in the book ‘Al Fusool’, ‘I was informed by the sheykh A’da, may Allahazwj Honour him who said, ‘Al Fazal Bin Al Hassan Bin Fazal passed by Abu Haneefa at Al Kufa, and he was among a huge crowd dictating things upon them from his jurisprudence and his Ahadeeth. He said to a companion who was with him, ‘By Allahazwj! Abu Haneefa is neither good not ashamed’. His companion said, ‘Abu Haneefa is from the ones who state (status) is well known and his proofs are apparent’.

قال: مه هل رأيت حجة كافر علت على مؤمن ؟ ثم دنا منه فسلم عليه فرد ورد القوم السلام بأجمعهم، فقال: يا أبا حنيفة رحمك الله إن لي أخا يقول: إن خير الناس بعد رسول الله (صلى الله عليه وآله) علي بن أبي طالب (عليه السلام)، وأنا أقول: إن أبا بكر خير الناس وبعده عمر، فما تقول أنت رحمك الله ؟

He said, ‘Shh! Have you ever seen an argument of a Kafir surmount upon a Momin?’ Then he went near him and greeted, and the people returned the greeting in unison. He said, ‘O Abu Haneefa! May Allahazwj have Mercy on you, there is a brother of mine who is saying, ‘The best of the people after Rasool-Allahsaww is Ali Bin Abu Talibasws’, and I am saying that Abu Bakr is the best of the people, and after him, Umar. So, what you saying, may Allahazwj have Mercy on you?’

فأطرق مليا ثم رفع رأسه فقال: كفى بمكانهما من رسول الله (صلى الله عليه وآله) كرما وفخرا، أما علمت أنهما ضجيعاه في قبره، فأي حجة أوضح لك من هذه ؟

He lowered his head for a while and said, ‘It suffice with both their position from Rasool-Allahsaww as an honour and pride. Do you not know that they are both associates in hissaww grace, so, which proof can be clearer for you than this?’

فقال له فضال: إني قد قلت ذلك لاخي، فقال: والله لئن كان الموضع لرسول الله (صلى الله عليه وآله) دونهما فقد ظلما بدفنهما في موضع ليس لهما فيه حق، وإن كان الموضع لهما فوهباه لرسول الله (صلى الله عليه وآله) فقد أساآ وما أحسا إذ رجعا في هبتهما ونكثا عهدهما،

Fazal said to him, ‘I had said that to my brother, but he said, ‘By Allahazwj! If the place was for Rasool-Allahsaww besides them both, then they have been unjust by their being buried in a place wherein there is no right for them, and if the place was for them both and they gifted it to Rasool-Allahsaww (to be buried there), then they have been evil and were not afraid when they both retracted in their gifting and broke their agreements’.

فأطرق أبو حنيفة ساعة ثم قال له: لم يكن له ولا لهما خاصة، ولكنهما نظرا في حق عائشة وحفصة فاستحقا الدفن في ذلك الموضع بحقوق ابنتيهما،

Abu Haneefa bowed for a while then said to him, ‘It was neither for himsaww nor for them both in particular, but they are peers in the rights of Ayesha and Hafsa, therefore they were both deserving of the burial in that place by the rights of their daughters’.

فقال له فضال قد قلت له ذلك فقال: أنت تعلم أن النبي (صلى الله عليه وآله) مات عن تسع حشايا، ونظرنا فإذا لكل واحدة منهن تسع الثمن، ثم نظرنا في تسع الثمن فإذا هو شبر في شبر فكيف يستحق الرجلان أكثر من ذلك ؟

Fazal said to him, ‘I had said that to him, but he said, ‘You know that the Prophetsaww died upon nine ‘Hashaya’ and we considered and there was a price for every one of them (Ayesha and Hafsa) should be nine-eight (part). Then we looked into the nine-eight (part), and it was a palms width by a palm’s width, so how can the two men be deserving of any more than that (each)?’

وبعد فما بال حفصة وعائشة ترثان رسول الله (صلى الله عليه وآله) وفاطمة بنته تمنع الميراث ؟

And afterwards, what is the matter Hafsa and Ayesha both inherited Rasool-Allahsaww, while hisas daughterasws (Syeda) Fatimaasws was prevented the inheritance?’

فقال أبو حنيفة: يا قوم نحوه عني فإنه والله رافضي خبيث.

Abu Haneefa said, ‘O people! Take him away from me, for by Allahazwj, he is a wicked Rafizite (rejecter)’’.⁹⁰

3 - ومما حكى الشيخ رحمه الله قال: قال الحارث بن عبد الله الربعي: كنت جالسا في مجلس المنصور وهو بالجسر الاكبر وسوار القاضي عنده، والسيد الحميري ينشده: إن الا له الذي لا شئ يشبهه * أتاكم الملك للدنيا وللدين أتاكم الله ملكا لا زوال له * حتى يقاد إليكم صاحب الصين وصاحب الهند مأخوذ برمته * وصاحب الترك محبوس على هون حتى أتى على القصيدة والمنصور مسرور.

And from what is narrated by the sheykh, may Allahazwj have Mercy on him, said, ‘Al Haris Bin Abdullah Al Rabie said, ‘I was seated in a gathering of Al Mansour and he was by the great bridge, and Sawar the judge was with him, and Seyyid Al Himeyri prosed, ‘Allahazwj is the One there is no resemblance for Himazwj. Heazwj Gave you the kingdom of the world and the religion. Allahazwj Gave you such a kingdom, there will be no declining for it, until Heazwj has almost Made you the master of China, and master of India, taken entirely, and the master of Turkey is contained upon humiliation’ – to the extent that he came upon the poem, and Al Mansour was cheerful.

فقال: سوار إن هذا والله يا أميرالمؤمنين يعطيك بلسانه ما ليس في قلبه، والله إن القوم الذين يدين بحبهم لغيركم، وإنه لينطوي على عداوتكم،

Sawar said, ‘This, by Allahazwj, O commander of the faithful, he gives you by his tongue what isn’t in his heart. By Allahazwj! The people are making a Religion by their love for other than you, and they are involved upon your enmity’.

فقال السيد: والله إنه لكاذب، وإنني في مدحتك لصادق، وإنه حمله الحسد إذ رآك على هذه الحال، وإن انقطاعي إليكم ومودتي لكم أهل البيت لمعرق فيها من أبوي، وإن هذا وقومه لاعداؤكم في الجاهلية والاسلام، وقد أنزل الله عزوجل على نبيه عليه الصلاة والسلام في أهل بيت هذا: (إن الذين ينادونك من وراء الحجرات أكثرهم لا يعقلون)

The Seyyid said, ‘By Allahazwj! He is a liar, and I am truthful in your praise, and the envy has carried him upon this state, and that my cutting off to you and my cordiality for you the people of the household is for the sake of my father, and that this one and his people were your enemies during the pre-Islamic period; and Allahazwj Mighty and Majestic has Revealed unto Hisazwj Prophetsaww regarding the people of this household: Surely, those who are calling out to you from behind the chambers, most of them are not using their intellects [49:4]’.

فقال المنصور: صدقت. فقال سوار: يا أمير المؤمنين إنه يقول بالرجعة، ويتناول الشيخين بالسب والوقيعة فيهما،

Al Mansour said, ‘You speak the truth’. Sawar said, ‘O commander of the faithful! He says with the Raj’at (Return), and he takes to the two sheykhs (Abu Bakr and Umar) with the abuse and the displacement regarding them both’.

فقال السيد: أما قوله: إني أقول بالرجعة فإني أقول بذلك على ما قال الله تعالى: (ويوم نحشر من كل امة فوجا ممن يكذب بآياتنا فهم يوزعون) وقد قال في موضع آخر: (وحشرناهم فلم نغادر منهم أحدا) فعلمنا أن ههنا حشرين: أحدهما عام، والآخر خاص،

The Seyyid said, ‘As for his words that I am speaking with the Raj’at (Return), I am saying that upon what Allahazwj the Exalted Said: 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]. And Heazwj has Said in another place: and We will Gather them, so We will not Leave anyone of them [18:47], thus we know that over there are two Resurrections – one of them is general, and the other special.

وقال سبحانه: (ربنا أمتنا اثنتين وأحييتنا اثنتين فاعترفنا بذنوبنا فهل إلى خروج من سبيل) وقال تعالى: (فأماته الله مائة عام ثم بعثه) وقال تعالى: (ألم تر إلى الذين خرجوا من ديارهم وهم الوف حذر الموت فقال لهم الله موتوا ثم أحياهم)

The Glorious Said: 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 the Exalted Said: So Allah Caused him to die for a hundred years, then Resurrected him [2:259], and the Exalted Said: Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Said to them: “Die!” Then He Revived them [2:243].

فهذا كتاب الله تعالى، وقد قال رسول الله (صلى الله عليه وآله): (يحشر المتكبرون في صور الذر يوم القيامة) وقال (صلى الله عليه وآله): (لم يجر في بني إسرائيل شئ إلا ويكون في امتي مثله حتى الخسف والمسخ والقذف)

So, this is the Book of Allahazwj the Exalted; and Rasool-Allahsaww has said: ‘The arrogant ones will be Resurrected in the image of the particles on the Day of Qiyamah’; and hesaww said: ‘Nothing has flowed among the children of Israel except it would happen in mysaww community the like of it, to the extent of the submerging, and the deformation, and the expulsion’.

وقال حذيفة: والله ما أبعد أن يمسخ الله عز وجل كثيرا من هذه الامة قردة وخنازير.

Huzeyfa said, ‘By Allahazwj! It is not far that Allahazwj Mighty and Majestic should Morph many from this community into monkeys and pigs’.

فالرجعة التي أذهب إليها ما نطق به القرآن وجاءت به السنة، وإني لاعتقد أن الله عزوجل يرد هذا - يعني سوارا - إلى الدنيا كلبا أو قردا أو خنزيرا أو ذرة، فإنه والله متجبر متكبر كافر !

Thus, the Raj’at (Return) which I go towards is what the Quran has Spoken with, and the Sunnah has come with, and I belief that Allahazwj Mighty and Majestic will Return this one’ – meaning Sawar (the judge), ‘to the world as a dog, or as a monkey, or as a pig or a particle, for by Allahazwj, he is tyrannous, arrogant, a Kafir!’

قال فضحك المنصور وأنشأ السيد يقول: جاثيت سوارا أبا شملة * عند الامام الحكم العادل فقال قولا خطلا كله * عند الورى الحافي والناعل ما ذب عما قلت من وصمة * في أهله بل لج في الباطل وبان للمنصور صدقي كما * قدبان كذب الانوك الجاهل يبغض ذا العرش ومن يصطفى * من رسله بالنير الفاضل وينشأ الحبر الجواد الذي * فضل بالفضل على الفاضل ويعتدي بالحكم في معشر * أدوا حقوق الرسل للراسل فبين الله تزاويقه * فصار مثل الهائم الهامل

He (the narrator) said, ‘Al Mansour laughed and the Seyyid prosed saying, ‘Sawar Abu Shamla knelt in the presence of the imam of the just decisions and he spoke erroneous words, all of it, during nakedness and bareness of the slippers, what has melted away, what shall I say about a stain in his family, but he swam in the falsehood and appeared to Al Mansour my friend, just as a lie appears in the foolish ignorant one, angering the one with the throne, and the one who sent him with the meritorious radiance and growing the generosity of the who is merited with the merits upon the meritorious ones, and exceeds with the ruling among the community, fulfilling the rights of the Rasoolsas of the Sending One. So, Allahazwj Manifested it distinctively, so he became like the foolish camel’.

فقال المنصور: كف عنه، فقال السيد: يا أمير المؤمنين البادئ أظلم، يكف عني حتى أكف عنه، فقال المنصور لسوار: قد تكلم بكلام فيه نصفة، كف عنه حتى لا يهجوك.

Al-Mansour said, ‘Stop from him’. The Seyyid said, ‘O commander of the faithful! The beginner is more unjust. He should stop from me before I stop from him’. Al-Mansour said to Sawar, ‘He has spoken with a speech wherein is fairness. Stop from him until he sets you ablaze’’.⁹¹

* (باب 16) * * (احتجاجات موسى بن جعفر عليهما السلام على ارباب الملل والخلفاء) * * (وبعض ما روى عنه من جوامع العلوم) *

CHAPTER 16 – ARGUMENTATION OF MUSAasws BIN JA’FARasws AGAINST THE RABBIS OF THE RELIGION AND THE CALIPHS, AND PART OF WHAT IS REPORTED FROM HIMasws FROM THE SUMMARY OF THE KNOWLEDGES

1 - يد: أبي، عن أحمد بن إدريس، ومحمد العطار، عن الاشعري، عن ابن هاشم، عن محمد بن حماد، عن الحسن بن إبراهيم، عن يونس، عن هشام بن الحكم، عن جاثليق من جثالقة النصارى يقال له بريهة، قد مكث جاثليق في النصرانية سبعين سنة، فكان يطلب الاسلام ويطلب من يحج عليه ممن يقرء كتبه ويعرف المسيح بصفاته ودلائله وآياته،

My father, from Ahmad Bin Idrees, and Muhammad Al Attar, from Al Ash’ary, from Ibn Hashim, from Muhammad Bin Hamad, from Al Hassan Bin Ibrahim, from Yunus, from Hisham Bin Al Hakam,

‘From a priest from the Christian priests called Bareyha who had remained a priest among the Christians for seventy years, and he was seeking Islam and seeking one who can argue against him from the ones who had read his Books and recognises the Messiah by hisas description and hisas evidence and hisas Signs.

قال: وعرف بذلك حتى اشتهر في النصارى والمسلمين واليهود و المجوس حتى افتخرت به النصارى وقالت: لو لم يكن في دين النصرانية إلا بريهة لاجزأنا، وكان طالبا للحق والاسلام مع ذلك، وكانت معه امرأة تخدمه طال مكثها معه، وكان يسر إليها ضعف النصرانية وضعف حجتها،

He said, ‘And he was well known with that to the extent that he was publicised among the Christians, and the Muslims, and the Jews, and the Magians, until the Christians prided with him and said, ‘If there did not happen to be in the religion of Christianity except Bareyha, we would be sufficed’, and he was a seeker of the truth and Islam along with that, and with him was a woman serving with him having remained with him for long, and he was happy with her weak Christianity and her weak arguments.

قال: فعرفت ذلك منه، فضرب بريهة الامر ظهر البطن وأقبل يسأل عن أئمة المسلمين وعن صلحائهم وعلمائهم وأهل الحجى منهم، وكان يستقرئ فرقة فرقة لا يجد عند القوم شيئا، وقال: لو كانت أئمتكم أئمة على الحق لكان عندكم بعض الحق، فوصفت له الشيعة ووصف له هشام بن الحكم.

He said, ‘She knew that from him. Bareyha struck the crux of the matter and went around asking about the imams of the Muslims, and about their righteous ones and their knowledgeable ones, and the people of the proofs from them, and he was investigating sect by sect, not finding anything with the people, and he said, ‘If your imams were imams upon the truth, there would have been at least part of the truth with you’. The Shias were described to him, and Hisham Bin Al-Hakam was described to him.

فقال يونس بن عبد الرحمن فقال لي هشام: بينما أنا على دكاني على باب الكرخ جالس وعندي قوم يقرؤون علي القرآن فإذا أنا بفوج النصارى معه ما بين القسيسين إلى غيرهم نحو من مائة رجل عليهم السواد والبرانس، والجاثليق الاكبر فيهم بريهة، حتى نزلوا حول دكاني، وجعل لبريهة كرسي يجلس عليه،

Yunus Bin Abdul Rahman said, ‘Hisham said to him, ‘While I was seated at my shop at the gate of Al-Karkh and in my presence was a group reciting the Quran unto me, there was a horde of Christians with him (Bareyha) what is between the two priests to other around one hundred men, upon them being the black clothes and (priestly) hats, and the high priest Bareyha was among them, until they paused around my shop, and made a chair to be for Bareyha to be seated upon.

فقامت الاساقفة والرهابنة على عصيهم، وعلى رؤوسهم برانسهم، فقال بريهة: ما بقى في المسلمين أحد ممن يذكر بالعلم بالكلام إلا وقد ناظرته في النصرانية فما عندهم شئ، فقد جئت اناظرك في الاسلام،

The Bishops and the Rabbis stood upon their staffs, and upon their heads were their priestly hats. Bareyha said, ‘There does not remain anyone among the Muslims from the ones who can be mentioned with the knowledgeable speech except and I have debated him regarding the Christianity, but there was nothing with them, so I have come to debate you regarding Islam’.

قال: فضحك هشام فقال: يا بريهة إن كنت تريد مني آيات كآيات المسيح فليس أنا بالمسيح ولا مثله ولا ادانيه، ذاك روح طيبة خميصة مرتفعة، آياته ظاهرة، وعلاماته قائمة،

He said, ‘Hisham laughed and said, ‘O Bareyha! If you want signs from me like the Signs (Miracles) of the Messiah, then I am not the Messiah, nor like himas, nor can I be compared to himas. That is a good spirit of high quality. Hisas Signs are apparent and Hisazwj marks are established’.

فقال بريهة: فأعجبني الكلام والوصف. قال هشام: إن أردت الحجاج فههنا، قال بريهة: نعم فإني أسألك: ما نسبة نبيكم هذا من المسيح نسبة الابدان ؟ قال هشام: ابن عم جده لامه، لانه من ولد إسحاق، ومحمد (صلى الله عليه وآله) من ولد إسماعيل.

Bareyha said, ‘The speech and the description has astounded me’. Hisham said, ‘If you want the arguments, it is here’. Bareyha said, ‘Yes, I shall ask you. What is the connection of this Prophetsaww of yours from the Messiah, connection of the bodies?’ Hisham said, ‘A son of an uncle of his grandfather of his mother, because heas is a sonas of Ishaqas, and Muhammadsaww is from the sonsas of Ismailas’.

قال بريهة: وكيف تنسبه إلى أبيه ؟ قال هشام: إن أردت نسبته عندكم فأخبرتكم، وإن أردت نسبته عندنا أخبرتك ؟ قال بريهة: اريد نسبته عندنا، وظننت أنه إذا نسبه نسبتنا أغلبه، قلت: فانسبه بالنسبة التي ننسبه بها

Bareyha said, ‘And how would you connect himas to hisas father?’ Hisham said, ‘If you want hisas connection with you all, I shall inform you, and if you want hisas connection with us, I can inform you?’ Bareyha said, ‘I want hisas connection with us, and I think when you connect him, I shall overcome it, therefore connect himas with the connection which we connect himas with it’.

قال هشام: نعم يقولون: إنه قديم من قديم، فأيهما الاب وأيهما الابن ؟ قال بريهة: الذي نزل إلى الارض الابن،

Hisham said, ‘Yes. They are saying heas is ancient than ancient, so which of the two is the father and which one is the son?’ Bareyha said, ‘The one who descended to the earth is the son’.

قال بريهة: الابن رسول الاب، قال هشام: إن الاب أحكم من الابن، لان الخلق خلق الاب، قال بريهة: إن الخلق خلق الاب وخلق الابن، قال هشام ما منعهما أن ينزلا جميعا كما خلقا إذ اشتركا ؟ قال بريهة: كيف يشتركان وهما شئ واحد ؟ إنما يفترقان بالاسم،

Bareyha said, ‘The son is the messenger of the father’. Hisham said, ‘The father is wiser than the son, because the creation, is a creation of the father’. Bareyha said, ‘The creation is the creation of the father and the creation of the son’. Hisham said, ‘What prevented them to both come down together just as they had participated in the creation?’ Bareyha said, ‘How can they be participants when they are both one thing? But, they are separated by the name’.

قال هشام: إنما يجتمعان بالاسم، قال بريهة: جهل هذا الكلام، قال هشام: عرف هذا الكلام، قال بريهة: إن الابن متصل بالاب، قال هشام: إن الابن منفصل من الاب، قال بريهة: هذا خلاف ما يعقله الناس قال هشام: إن كان ما يعقله الناس شاهدا لنا وعلينا فقد غلبتك، لان الاب كان ولم يكن الابن، فتقول هكذا يا بريهة ؟ قال: لا ما أقول هكذا،

Hisham said, ‘But rather they are both together with the name’. Bareyha said, ‘This speech is ignorance’. Hisham said, ‘This speech is understandable’. Bareyha said, ‘The son is connected with the father’. Hisham said, ‘The son is detached from the father’. Bareyha said, ‘This is opposite to what the people understand’. Hisham said, ‘If what the people were understanding is a witness for us and against us, so I have overcome you, because the father existed and the son did not exist. Are you saying like this, O Bareyha?’ He said, ‘No, I am not saying like this’.

قال: فلم استشهدت قوما لا تقبل شهادتهم لنفسك ؟ ! قال بريهة: إن الاب اسم والابن اسم بقدرة القديم. قال هشام: الاسمان قديمان كقدم الاب والابن ؟ قال بريهة: لا ولكن الاسماء محدثة، قال: فقد جعلت الاب ابنا والابن أبا، إن كان الابن أحدث هذه الاسماء دون الاب فهو الاب، وإن كان الاب أحدث هذه الاسماء فهو الابن والابن أب، و ليس ههنا ابن،

He said, ‘Then why did you keep a people as witnesses what you are not accepting their testimonies?’ Bareyha said, ‘The father is a name, and the son is a name, by the Determination of the Ancient One’. Hisham said, ‘The two names are both ancient, like the ancientness of the father and the son?’ Bareyha said, ‘No, but the names are an occurrence’. He said, ‘So you make the father as a son, and the son as a father, if the son brought these names into being besides the father, so he is the father; and if it was the father who brought these names into being, then he is the son, and the son, father, and there isn’t a son over here’.

قال بريهة: إن الابن اسم للروح حين نزلت إلى الارض، قال هشام: فحين لم تنزل إلى الارض فاسمها ما هو ؟ قال بريهة: فاسمها ابن نزلت أولم تنزل، قال هشام: فقبل النزول هذه الروح اسمها كلها واحدة، أو اسمها اثنان ؟ قال بريهة: هي كلها واحدة روح واحدة،

Bareyha said, ‘The son is a name of the Spirit when he descended to the earth’. Hisham said, ‘So, when he had not descended to the earth, what was its name?’ Bareyha said, ‘Its name was ‘son’ descended or not descended’. Hisham said, ‘Before the descent of this Spirit, all its names were one, or its names were two?’ Bareyha said, ‘All these are one, one Spirit’.

قال: رضيت أن تجعل بعضها ابنا وبعضها أبا ؟ قال بريهة: لا، لان اسم الاب واسم الابن واحد، قال هشام: فالابن أبو الأب، والاب أبو الابن، فالاب والابن واحد، قال الاساقفة بلسانها لبريهة: ما مر بك مثل ذاقط تقوم، فتحيربريهة وذهب يقوم فتعلق به هشام قال: ما يمنعك من الاسلام ؟ أفي قلبك حزازة فقلها، وإلا سألتك عن النصرانية مسألة واحدة تبيت عليها ليلتك هذه فتصبح وليست لك همة غيري ؟

He said, ‘Are you pleased to make part of it as son and part of it father?’ Bareyha said, ‘No, because the name father and the name son is one’. Hisham said, ‘The Bishops said by their tongues to Bareyha, ‘None has passed by you the likes of that, at all. Arise!’. Bareyha was confused and went to stand up, but Hisham caught up with him and said, ‘What prevents you from Islam? Is there any hatred in your heart, then say it, or else I shall ask you about the Christianity, one issue, you can spend this night of yours over it, and in the morning there will be nor worry for you apart from me?’

قالت الاساقفة: لا ترد هذه المسألة لعلها تشكل، قال بريهة: قلها يا أبا الحكم. قال هشام: أفرأيتك الابن يعلم ما عند الاب ؟ قال: نعم، قال: أفرأيتك الاب يعلم كل ما عند الابن ؟ قال: نعم، قال: أفرأيتك تخبر عن الابن، أيقدر على كل ما يقدر عليه الاب ؟ قال: نعم، قال: أفرأيتك عن الاب أيقدر على كل ما يقدر عليه الابن ؟ قال: نعم،

The Bishops said, ‘Do not answer this question, perhaps it would develop’. Bareyha said, ‘Say it, O Abu Al Hakam’. Hisham said, ‘Is it your view of the son knowing what is with the father?’ He said, ‘Yes’. He said, ‘Is it your view of the father knowing what is with the son?’ He said, ‘Yes’. He said, ‘Is it your view about the son, is he able upon all what the father is able upon?’ He said, ‘Yes’. He said, ‘Is it your view about the father, is he able upon all what the son is able upon?’ He said, ‘Yes’.

قال: فكيف يكون واحد منهما ابن صاحبه وهما متساويان ؟ وكيف يظلم كل واحد منهما صاحبه ؟ قال بريهة ليس منهما ظلم، قال هشام: من الحق بينهما أن يكون الابن أب الاب، والاب ابن الابن، بت عليها يا بريهة وافترق النصارى وهم يتمنون أن لا يكونوا رأوا هشاما ولا أصحابه.

He said, ‘Then how can one of them be a son of his companion, and they are both the same? And how can each one of them be unjust to his companion?’ Bareyha said, ‘There is no injustice from them’. Hisham said, ‘From the Truth between them is that the son would happen to be a father of the father, and the father a son of the son. Spend the night over it, O Bareyha!’ And the Christians dispersed and they were wishing that they would not happen to see Hisham nor his companions.

قال: فرجع بريهة مغتما مهتما حتى صار إلى منزله، فقالت امرأته التي تخدمه: مالي أراك مهتما مغتما ؟ فحكى لها الكلام الذي كان بينه وبين هشام، فقالت لبريهة: يحك أتريد أن يكون على حق أو على باطل ؟ قال بريهة: بل على الحق، فقالت له: أينما وجدت الحق فمل إليه، وإياك واللجاجة فإن اللجاجة شك، والشك شؤم، وأهله في النار.

He said, ‘Bareyha returned to his house, gloomy, attentive. His wife who used to serve him, said, ‘What is the matter I see you concerned, gloomy?’ He related the speech to her which had happened between him and Hisham. She said to Bareyha, ‘Woe be unto you! Do you want to be upon truth or upon falsehood?’ Bareyha said, ‘But, upon the truth’. She said to him, ‘Wherever you find the truth, incline towards it, and beware of the arguments for the arguments are a doubt, and the doubt is inauspicious, and its people are in the Fire’.

قال: فصوب قولها وعزم على الغدو على هشام، قال: فغدا إليه وليس معه أحد من أصحابه، فقال: يا هشام ألك من تصدر عن رأيه فترجع إلى قوله وتدين بطاعته ؟ قال هشام: نعم يا بريهة، قال: وما صفته ؟ قال هشام: في نسبه أو دينه ؟ قال فيهما جميعا صفة نسبه وصفة دينه،

He said, ‘He deemed her words as correct and determined upon going to Hisham the next morning. He went to him and there wasn’t anyone from his companions with him, and he said, ‘O Hisham! Is there one for you implement his view and you refer to his words and make a religion by obeying him?’ Hisham said, ‘Yes, O Bareyha’. He said, ‘And what is his description?’ Hisham said, ‘Regarding his lineage or his Religion?’ He said, ‘Regarding both, description of his lineage and description of his Religion’.

قال هشام: أما النسب خير الانساب: رأس العرب وصفوة قريش، وفاضل بني هاشم، كل من نازعه في نسبه وجده أفضل منه، لان قريشا أفضل العرب، وبنو هاشم أفضل القريش، وأفضل بني هاشم خاصهم ودينهم وسيدهم، وكذلك ولد السيد أفضل من ولد غيره، وهذا من ولد السيد،

Hisham said, ‘As for the lineage, it is the best of the lineages. He is the head of the Arabs and elite of Quraysh, and meritorious of the Clan of Hashimasws. Every on who disputes him regarding his lineage and his grandfather, he is better than him, because Quraysh are the superior Arabs, and the Clan of Hashimasws is the superior (clan of) Quraysh, and the most superior of the Clan of Hashimasws is their special one, and their most religious one, and their chief, and like that is a son of the chief is more superior than a son of someone else, and this one is a son of the chief’.

قال: فصف دينه، قال هشام: شرائعه أو صفة بدنه وطهارته ؟ قال صفة بدنه وطهارته، قال هشام: معصوم فلا يعصي وسخي فلا يبخل، وشجاع فلا يجبن، وما استودع من العلم فلا يجهل، حافظ للدين قائم بما فرض عليه من عترة الانبياء وجامع علم الانبياء،

He said, ‘Describe his religion’. Hisham said, ‘His Laws or a description of his body and his cleanliness?’ He said, ‘Describe his body and his cleanliness’. Hisham said, ‘An Infallible, so he does not disobey, and generous so he is not stingy, and brave so he is not a coward, and whatever is deposited from the knowledge so he is not ignorance, a preserver of the Religion standing with what is Obligated upon him from the offspring of the Prophetsas and has the comprehensive knowledge of the Prophetsas.

يحلم عند الغضب، وينصف عند الظلم، ويعين عند الرضى وينصف من العدو والولي، ولا يسألك شططا في عدوه ولا يمنع إفادة وليه، يعمل بالكتاب، ويحدث بالاعجوبات من أهل الطهارات، يحكي قول الائمة الاصفياء، لم ينقض له حجة، ولم يجعل مسألة، يفتي في كل سنة ويجلو كل مدلهمة،

He is forbearing during the anger, and does justice at the injustice, and supportive during the pleasure, and he does justice from the enemy and the friend, and he does not ask for an enormity regarding his enemies not does he prevent any benefit of his friends. He acts by the Book, and he narrates with the answers from the people of cleanliness, relating the words of the wise Imamsasws. No argument breaks him and he does not make an issue, issuing verdicts during every year and makes every darkness to shine’.

قال بريهة: وصفت المسيح في صفاته، وأثبته بحججه وآياته إلا أن الشخص بائن عن شخصه، والوصف قائم بوصفه، فإن يصدق الوصف نؤمن بالشخص،

Bareyha said, ‘You have described the Messiahas in hisas description, and affirmed himas with hisas arguments and hisas signs except that the person tends to appear from his personality, and the description stands with his description. If you are true in your description, we shall believe in the person’.

قال هشام: إن تؤمن ترشد، وإن تتبع الحق لا تؤنب.

Hisham said, ‘If you were to believe, you will be rightly guided, and if you pursue the truth, you will come across it’.

ثم قال هشام: يا بريهة ما من حجة أقامها الله على أول خلقه إلا أقامها في وسط خلقه وآخر خلقه، فلا تبطل الحجج ولا تذهب الملل، ولا تذهب السنن،

Then Hisham said, ‘O Bareyha! There is no Argument Allahazwj Established upon the first of Hisazwj creatures, except Heazwj Established it in the middle of Hisazwj creatures, and the last of Hisazwj creatures, therefore neither will the Arguments be invalidated nor will the religions go away nor will the Sunnah go away’.

قال بريهة: ما أشبه هذا بالحق وأقربه بالصدق ! هذه صفة الحكماء يقيمون من الحجة ما ينفون به الشبهة، قال هشام: نعم،

Bareyha said, ‘How resembling this is with the Truth and with the truthfulness! This is a description of the wise ones establishing from the arguments what they deny the suspicions with’. Hisham said, ‘Yes’.

فارتحلا حتى أتيا المدينة والمرأة معهما وهما يريدان أبا عبد الله (عليه السلام) فلقيا موسى بن جعفر (عليه السلام) فحكى له هشام الحكاية، فلما فرغ قال موسى بن جعفر (عليه السلام): يا بريهة كيف علمك بكتابك ؟ قال: أنا به عالم، قال: كيف ثقتك بتأويله ؟ قال: ما أوثقني بعلمي به !

They both departed until they came to Al Medina, and the woman was with them and they were intending Abu Abdullahasws, but they came across Musa Bin Ja’farasws, so Hisham related the narration to himasws. When he finished, Musa Bin Ja’farasws said: ‘O Bareyha! How is your knowledge of your Book?’ He said, ‘I am knowledgeable with it’. How is your certainty with its interpretation?’ He said, ‘Whatever I am certain with my knowledge of it’.

قال: فابتدأ موسى (عليه السلام) يقرء الانجيل، قال بريهة: والمسيح لقد كان يقرؤها هكذا، وما قرأ هذه القراءة إلا المسيح،

He (the narrator) said, ‘Musa Bin Ja’farasws initiated by reciting the Evangel. Bareyha said, ‘And the Messiahas used to recite it like that, and no one recited this recitation except the Messiahas’.

قال بريهة: إياك كنت أطلب منذ خمسين سنة أو مثلك،

Bareyha said, ‘Youasws are the one I was seeking since (the last) fifty years, or the like of youasws’.

قال: فآمن وحسن إيمانه، وآمنت المرأة وحسن إيمانها. قال: فدخل هشام وبريهة والمرأة على أبي عبد الله (عليه السلام) فحكى هشام الحكاية والكلام الذي جرى بين موسى (عليه السلام) وبريهة، فقال أبو عبد الله (عليه السلام): (ذرية بعضها من بعض والله سميع عليم)

He (the narrator) said, ‘He believed, and his Eman was good, and the woman believed and her Eman was good. Hisham and Bareyha and the woman entered to see Abu Abdullahasws. Hisham related the narration and the speech which flowed between Musaasws and Bareyha. Abu Abdullahasws said: ‘Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’.

قال بريهة: جعلت فداك أنى لكم التوراة والانجيل و كتب الانبياء ؟ قال: هي عندنا وراثة من عندهم، نقرؤها كما قرؤوها، ونقولها كما قالوها، إن الله لا يجعل حجة في أرضه يسأل عن شئ فيقول: لاأدري،

Bareyha said, ‘May I be sacrificed for youasws! Currently, where is the Torah, and the Evangel, and the Books of the Prophetsas?’ Heasws said: ‘These are with usasws, and inheritance from themas. Weasws read these just as theyas were reciting these, and weasws say it just as theyas were saying it. Verily Allahazwj does not Make a Divine Authority in Hisazwj earth one who is asked about something, so he would be saying, ‘I don’t know’’.

فلزم بريهة أبا عبد الله (عليه السلام) حتى مات أبو عبد الله (عليه السلام)، ثم لزم موسى بن جعفر (عليه السلام) حتى مات في زمانه، فغسله وكفنه بيده،

Bareyha adhered with Abu Abdullahasws until Abu Abdullahasws passed away, then he adhered with Musaasws Bin Ja’farasws he died during hisasws era, and heasws washed him and enshrouded him by hisasws hands’.

وقال: هذا حواري من حواري المسيح يعرف حق الله عليه، فتمنى أكثر أصحابه أن يكونوا مثله.

And heasws said: ‘This is a disciple from the disciples of the Messiahas, recognising the Right of Allahazwj upon him, and Iasws wish more of his companions would become like him’’.⁹²

2 - ف: من كلام موسى بن جعفر (عليه السلام) مع الرشيد في خبر طويل ذكرنا منه موضع الحاجة إليه: دخل إليه وقد عمد على القبض عليه لاشياء كذبت عليه عنده، فأخرج طومارا طويلا فيه مذاهب وشنعة نسبها إلى شيعته فقرأه ثم قال له: يا أمير المؤمنين نحن أهل بيت منينا بالتقول علينا وربنا غفور ستور، أبى أن يكشف أسرار عباده إلا في وقت محاسبته، يوم لا ينفع مال ولا بنون إلا من أتى الله بقلت سليم.

From a Speech of Musaasws Bin Ja’farasws with (Caliph) Al Rasheed in a lengthy Hadeeth, we are mentioning from it the subject needed to it: - ‘Heasws went to him, and he had deliberated upon the seizing upon himasws of the things which had been belied upon himasws in his presence. He brought out a long scroll wherein were the ugly doctrines attributed to hisasws Shias. Heasws read it, then said to him: ‘O commander of the faithful! Weasws are the Peopleasws of the Household. Weasws tend to be Tested with the words spoken against usasws, and ourasws Lord is Forgiving, Veiling. Heazwj Refuses to Uncover the secrets of Hisazwj servants except during the time of Hisazwj Reckoning, a Day neither will wealth benefit nor sons, except one who come to Allahazwj with a sound heart’.

ثم قال: حدثني أبي، عن أبيه، عن علي، عن النبي صلوات الله عليهم: الرحم إذا مست الرحم اضطربت ثم سكنت، فإن رأى أمير المؤمنين أن تمس رحمي رحمه ويصافحني فعل.

Then heasws said: ‘Myasws fatherasws narrated to measws, from hisasws fatherasws, from Aliasws, from the Prophetsaww: ‘The kinship when it touches the kinship, it stirs then settles down. So, if you were to see Amir Al-Momineenasws, hisasws kinship touching mysaww kinship and heasws shakes mysaww hand, do so’.

فتحول عند ذلك عن سريره ومد يمينه إلى موسى فأخذه بيمينه ثم ضمه إلى صدره فاعتنقه وأقعده عن يمينه، وقال: أشهد أنك صادق، وأبوك صادق، وجدك صادق، ورسول الله - (صلى الله عليه وآله وسلم) - صادق، ولقد دخلت وأنا أشد الناس عليك حنقا وغضبا لمارفي إلي فيك، فلما تكلمت بما تكلمت وصافحتني سري عني، وتحول غضبي عليك رضى.

At that, he turned from his thrones and extended his hand towards Musaasws, and grabbed himasws with his right hand, then pressed himasws to his chest, and hugged himasws and seated himasws on his right, and said, ‘I testify that youasws are truthful, and yourasws fatherasws is truthful, and yourasws grandfatherasws is truthful, and Rasool-Allahsaww is truthful. Youasws had entered and I was the most severe of the people upon youasws of rage and anger due to what was raised to me regarding youasws. But, when youasws spoke with what youasws spoke and shook my hand, it subsided from me and my anger upon youasws transformed into pleasure’.

وسكت ساعة ثم قال له: اريد أن أسألك عن العباس وعلي بما صار علي أولى بميراث رسول الله (صلى الله عليه وآله) من العباس، والعباس عم رسول الله (صلى الله عليه وآله) وصنو أبيه ؟

And he was silent for a while, then said to himasws, ‘I want to ask youasws about Al Abbas and Aliasws with what did Aliasws come to be foremost with the inheritance of Rasool-Allahsaww than Al Abbas, and Al Abbas was an uncle of Rasool-Allahsaww and a brother of hissaww fatheras?’

فقال له موسى: اعفني، قال: لا والله لا أعفيتك فأجبني، قال: فإن لم تعفني فأمني، قال: أمنتك،

Musaasws said to him: ‘Excuse me’. He said, ‘No, by Allahazwj, I will not excuse youasws! Answer me’. Heasws, ‘Since you are not excusing measws, then grant measws safety’. He said, ‘I grant youasws safety’.

قال: إن النبي (صلى الله عليه وآله) لم يورث من قدر على الهجرة فلم يهاجر (وخ ل) إن أباك العباس آمن ولم يهاجر، وإن عليا آمن وهاجر، وقال الله: (الذين آمنوا ولم يهاجروا مالكم من ولايتهم من شئ حتى يهاجروا)

Heasws said: ‘The Prophetsaww did not let inherit the one who was able upon the Emigration but did not emigrate. Your father Al-Abbas believed and did not emigrate, and Aliasws believed and did emigrate, and Allahazwj Said: and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate [8:72].

فالتمع لون هارون وتغيرو قال: مالكم لا تنسبون إلى علي وهو أبوكم، وتنسبون إلى رسول الله (صلى الله عليه وآله) وهو جد كم ؟

The colour of Haroun reddened and changes, and he said, ‘What is the matter with youasws (Imamsasws) are not linking to Aliasws and heasws is yourasws fatherasws, and are linking to Rasool-Allahsaww and hesaww is yourasws grandfathersaww?’

فقال موسى (عليه السلام): إن الله نسب المسيح عيسى بن مريم إلى خليله إبراهيم بامه مريم البكر البتول التي لم يمسها بشر في قوله تعالى: (ومن ذريته داود وسليمان وأيوب ويوسف وموسى وهارون وكذلك نجزي المحسنين * وزكريا ويحيى وعيسى و إلياس كل من الصالحين)

Musaasws said: ‘Allahazwj Linked the Messiah Isaas Bin Maryamas to Hisazwj Friend Ibrahimas by hisas motheras the virgin, the chaste who was not touched by any mortal, in the Words of the Exalted: and from his offspring Dawood, and Suleyman, and Ayoub, and Yusuf, and Musa, and Haroun, and like that We Recompense the good doers [6:84] And Zakariya, and Yahya, and Isa, and Ilyas –all were from the righteous ones [6:85].

فنسبه بامه وحدها إلى خليله إبراهيم كما نسب داود و سليمان وأيوب ويوسف وموسى وهارون بآبائهم وامهاتهم فضيلة لعيسى ومنزلة رفيعة بامه وحدها، وذلك قوله تعالى في قصة مريم: (إن الله اصطفك وطهرك و اصطفك على نساء العالمين) بالمسيح من غير بشر،

Heazwj Linked himas with hisas motheras to Hisazwj Friend Ibrahimas, just as Heazwj Linked Dawoodas, and Suleymanas, and Ayoubas, and Yunusas, and Musaas, and Harounas with theiras forefathers and theiras foremothers, as a merit for Isaas and the lofty status of hisas motheras and heras rank, and these are the Words of the Exalted in the story of Maryamas: ‘Allah has Chosen you and Purified you and Chosen you above the women of the worlds’ [3:42], with the Messiahas from without a mortal.

وكذلك اصطفى ربنا فاطمة عليها السلام وطهرها وفضلها على نساء العالمين بالحسن والحسين سيدي شباب أهل الجنة.

And similar to that, ourasws Lordazwj Chose Fatimaasws and Purified herasws and Merited herasws over the women of the worlds by Al-Hassanasws and Al-Husaynasws, Chiefs of the youth of the inhabitants of the Paradise’.

فقال له هارون وقد اضطرب وساءه ما سمع: من أين قلتم: الانسان يدخله الفساد من قبل النساء ومن قبل الآباء لحال الخمس الذي لم يدفع إلى أهله؟

Haroun said to himasws, and he was troubled and distressed at what he heard, ‘From where are youasws saying, the human being is such that the mischief enters him from the direction of the woman, and from the direction of the fathers due to the state of the Khums which is not handed over to its rightful ones?’

فقال موسى (عليه السلام): هذه مسألة ما سأل عنها أحد من السلاطين غيرك أمير المؤمنين ولاتيم ولا عدي ولابنو امية، ولا سئل عنها أحد من آبائي فلا تكشفني عنها.

Musaasws said: ‘This is an issue which no one from the ruling authorities has asked, apart from you, O commander of the faithful, nor (the tribes of) Taym, nor Adayy, nor the clan of Umayya, nor was it asked about anyone from myasws forefathersasws, therefore do not uncover from it’.

قال: فإن الزندقة قد كثرت في الاسلام، وهؤلاء الزنادقة الذين يرفعون إلينا في الاخبار هم المنسوبون إليكم، فما الزنديق عندكم أهل البيت ؟

He said, ‘But the atheists have become abundant in Al-Islam, and these atheists are raising to us regarding the Ahadeeth attributed to you (Imamsasws). So, what atheist is in yourasws presence, Peopleasws of the Household?’

فقال (عليه السلام): الزنديق هو الراد على الله وعلى رسوله، وهم الذين يحادون الله ورسوله، قال الله: (لاتجد قوما يؤمنون بالله واليوم الآخر يوادون من حاد الله ورسوله ولو كانوا آباءهم أو أبناءهم أو إخوانهم أو عشيرتهم) إلى آخر الآية، وهم الملحدون عدلوا عن التوحيد إلى الالحاد.

Heasws said: ‘The atheist, he is the one who is the rebels against Allahazwj and against Hisazwj Rasoolsaww, and they are those who are opposing Allahazwj and Hisazwj Rasoolsaww. Allahazwj Said: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool, and even though they may be their fathers, or their sons, or their brothers, or their clan. [58:22] – up to the end of the Verse, and they are the renegades turning away from the Tawheed to the apostasy’.

فقال هارون: أخبرني عن أول من ألحد وتزندق ؟ فقال موسى (عليه السلام) أول من ألحد وتزندق في السماء إبليس اللعين، فاستكبر وافتخر على صفي الله ونجيه آدم، فقال اللعين: (أنا خير منه خلقتني من نار وخلقته من طين) فعتا عن أمر ربه و ألحد فتوارث الالحاد ذريته إلى أن تقوم الساعة.

Haroun said, ‘Inform me about the first one to renege and become an atheist?’ Musaasws said: ‘The first one to renege and become an atheists in the sky was Ibleesla the Accursed. Hela was arrogant and prided upon an Elite of Allahazwj and Hisazwj Confidant Adamas. The Accursed said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’. Hela transgressed from the Command of hisla Lordazwj and reneged, hela left the apostasy as an inheritance for hisla offspring up to the Establishment of the Hour’.

فقال: ولا بليس ذرية ؟ فقال: نعم، ألم تسمع إلى قول الله: (إلا إبليس كان من الجن ففسق عن أمر ربه أفتتخذونه وذريته أولياء من دوني وهم لكم عدو بئس للظالمين بدلا * ما أشهدتهم خلق السموات والارض ولا خلق أنفسهم وما كنت متخذ المضلين عضدا)

He said, ‘And there are offspring for Ibleesla?’ Heasws said: ‘Yes. Did you not listen to the Words of Allahazwj: except for Iblees. He was from the Jinn, and he debauched from the Command of his Lord. Will you take him and his offspring as friends from besides Me and they are enemies of yours? Evil is the replacement of the unjust ones [18:50] I did not Make them witness the Creation of the skies and the earth, nor the Creation of their own selves, and I would not Take the strayers for support [18:51].

لانهم يضلون ذرية آدم بزخارفهم وكذبهم، ويشهدون أن لا إله إلا الله كما وصفهم الله في قوله تعالى: (ولئن سألتهم من خلق السموات والارض ليقولن الله قل الحمدلله بل أكثرهم لا يعلمون) أي أنهم لا يقولون ذلك إلا تلقينا وتأديبا وتسمية،

(This is) because they are straying the offspring of Adamas by their trappings and their lies, and they are testifying that there is no god except Allahazwj just as Allahazwj Described them in the Words of the Exalted: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them do not recognise [31:25] – i.e. they are not saying that except as indoctrination, and a disciplining, and a naming.

ومن لم يعلم وإن شهد كان شاكا حاسدا معاندأ، ولذلك قالت العرب: من جهل أمرا عاداه، ومن قصر عنه عابه وألحد فيه. لانه جاهل غير عالم.

And one who does not know, and even if he does testify, would be doubtful, envious, obstinate, and due to that the Arabs say, ‘One is ignorant of a matter would be inimical to it, and one who is deficient from it would refuse it’, and the apostasy is in it, because the ignorant is not a knowledgeable one’.

ثم قال الرشيد: بحق آبائك لما اختصرت كلمات جامعة لما تجاريناه، فقال: نعم، واتي بدواة وقرطاس فكتب: بسم الله الرحمن الرحيم جميع امور الاديان أربعة: أمر لا اختلاف فيه وهو إجماع الامة على الضرورة التي يضطرون إليها، الاخبار المجمع عليها وهي الغاية المعروض عليها كل شبهة، والمستنبط منها كل حادثة،

Then Al-Rasheed said, ‘By the right of yourasws forefathersasws! If youasws could shorten the words summarising to what we can implement it’. Heasws said: ‘Yes, and give me ink and paper’. Heasws wrote: - In the Name of Allahazwj the Beneficent, the Merciful. The entire of the affairs of the religions are four – A matter there is no differing in it, and it is what there is a consensus of the community upon the necessity which they are desperate to, and the Ahadeeth united upon, and it is the end-point of what every suspicion is presented upon, and the extraction from it of every newly occurring event.

وأمر يحتمل الشك والا نكار فسبيله استيضاح أهله لمنتحليه بحجة من كتاب الله مجمع على تأويلها، وسنة مجمع عليها لا اختلاف فيها، أو قياس تعرف العقول عدله ويسع خاصة الامة وعامتها الشك فيه والانكار له، وهذان الامران من أمر التوحيد فما دونه وأرش الخدش فما فوقه،

And a matter carrying the doubt and the denial, so its way is the clarification by its people to the imposters by Argument from the Book of Allahazwj united upon its interpretation, and Sunnah united upon, there being no differing in it, or a comparisons the intellects would recognise its correctness, and the endeavour of the special ones of the community and its general ones, to eradicate the doubts in it and the denials of it. And these two matters are from the matter of Tawheed and whatever is below it, and the compensation of a scratch and what is above it.

فهذا المعروض الذي يعرض عليه أمر الدين، فما ثبت لك برهانه اصطفيته، وما غمض عليك صوابه نفيته، فمن أورد واحدة من هذه الثلاث فهي الحجة البالغة التي بينها الله في قوله لنبيه: (قل فلله الحجة البالغة فلو شاء لهديكم أجمعين)

Thus, this is which the matters of the Religion would be presented upon, so whatever is proved to you with its proofs, be advised by it, and whatever its correctness is darkened upon you, negate it. The one to whom come one from these three, it is the conclusive argument which Allahazwj has Explained in Hisazwj Words to Hisazwj Prophetsaww: Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149].

يبلغ الحجة البالغة الجاهل فيعلمها بجهله، كما يعلمه العالم بعلمه، لان الله عدل لايجور، يحتج على خلقه بما يعلمون، ويدعوهم إلى ما يعرفون، لاإلى ما يجهلون وينكرون.

The conclusive proof reaches the ignorant one, he would know it by his ignorance, just as the knowledgeable one would know it by his knowledge, because Allahazwj is Just, nor tyrannous. Heazwj Argues upon Hisazwj creatures with what they know and Calls them to what they recognise, not to what they are ignorant of and are denying’.

فأجازه الرشيد ورده، والخبر طويل.

Al-Rasheed allowed himasws and returned himasws – and the Hadeeth it lengthy’’.⁹³

3 - يج: روي أن قوما من اليهود قالوا للصادق (عليه السلام): أي معجز يدل على نبوة محمد (صلى الله عليه وآله) ؟ قال: كتابه المهيمن الباهر لعقول الناظرين مع ما اعطي من الحلال والحرام وغيرهما مما لو ذكرناه لطال شرحه،

It is reported that a group of Jews said to Al-Sadiqasws, ‘Which miracle points upon the Prophet-hood of Muhammadsaww?’ Heasws said: ‘Hisazwj Book, the Dominant, the Dazzling to the intellects of the beholders, along with what Heazwj Gave from the Permissible and the Prohibited and other such, from what if weasws were to mention, its commentary would be prolonged’.

فقال اليهود: كيف لنا أن نعلم أن هذا كما وصفت ؟ فقال لهم موسى بن جعفر (عليهما السلام) - وهو صبي وكان حاضرا -: وكيف لنا بأن نعلم ما تذكرون من آيات موسى أنها على ما تصفون ؟

The Jews said, ‘How is it for us that we know if this is just as what youasws described?’ Musaasws Bin Ja’farasws said to them – and heasws was a child and was present: ‘And how is it for us to know what you are mentioning from the Signs of Musaas, these are upon what you are describing’.

قالوا: علمنا ذلك بنقل الصادقين، قال لهم موسى بن جعفر (عليهما السلام): فاعلموا صدق ما أنبأتكم به بخبر طفل لقنه الله تعالى من غير تعليم ولا معرفة عن الناقلين،

They said, ‘We know what by the transmitting of the truthful ones’. Musaasws Bin Ja’farasws said to them; ‘Then know the truthfulness of what you are being informed with news by a child Indoctrinated by Allahazwj the Exalted from without any learning (in a school), nor from understanding from the transmitters’.

فقالوا: نشهد أن لا إله إلا الله، وأن محمدا رسول الله، وأنكم الائمة الهادية والحجج من عند الله على خلقه.

They said, ‘We testify that there is no god except Allahazwj, and that Muhammadsaww is a Rasoolsaww of Allahazwj, and youasws are Imamsasws of Guidance and the Divine Authorities from the Presence of Allahazwj over Hisazwj creatures’.

فوثب أبو عبد الله (عليه السلام) فقبل بين عيني موسى بن جعفر (عليهما السلام) ثم قال: أنت القائم من بعدي.

Abu Abdullahasws leapt and kissed between the eyes of Musaasws Bin Ja’farasws, then said: ‘Youasws are Al-Qaimasws (the standing one) from after measws’.

فلهذا قالت الواقفة: إن موسى بن جعفر عليهما السلام حي وأنه القائم، ثم كساهم أبو عبد الله ووهب لهم وانصرفوا مسلمين. ولا شبهة في ذلك لان كل إمام يكون قائما بعد أبيه، فأما القائم الذي يملا الارض عدلا فهو المهدي بن الحسن العسكري.

Therefore, for this the Waqifites said that Musaasws Bin Ja’farasws is alive and that heasws is Al-Qaimasws. Then Abu Abdullahasws conferred garments upon them and gifted (items) to them, and the (new) Muslims dispersed. And there is no doubt in that because every Imamasws becomes standing (Qaim) after hisasws fatherasws. As for Al-Qaimasws who will fill the earth with justice, heasws is Al-Mahdiasws, sonasws of Al-Hassan Al-Askariasws’’.⁹⁴

4 - شى: عن الحسن بن علي بن النعمان قال: لما بنى المهدي في المسجد الحرام بقيت دار في تربيع المسجد فطلبها من أربابها فامتنعوا، فسأل عن ذلك الفقهاء فكل قال له: إنه لا ينبغي أن تدخل شيئا في المسجد الحرام غصبا،

From Al Hassan Bin Ali Bin Al Numan who said,

‘When (the caliph) Al-Mahdi built the Sacred Masjid, there remained a house in the square of the Masjid. He sought it from its owners, but they refused. He asked the jurists about that, they all said to him, ‘It is not appropriate to enter anything usurped into the Sacred Masjid’.

فقال له علي بن يقطين: يا أمير المؤمنين لو كتبت إلى موسى بن جعفر (عليهما السلام) لاخبرك بوجه الامر في ذلك، فكتب إلى والي المدينة أن سل موسى بن جعفر (عليهما السلام) عن دار أردنا أن ندخلها في المسجد الحرام فامتنع علينا صاحبها فكيف المخرج من ذلك ؟

Ali Bin Yaqteen said to him, ‘O commander of the faithful! If you could write to Musaasws Bin Ja’farasws, heasws will inform you of an aspect of the matter regarding that’. So, he wrote to the governor of Al-Medina that he asks Musaasws Bin Ja’farasws, ‘There is a house we want to include it in the Sacred Masjid, but its owner has refused upon us. How is the way out from that?’

فقال ذلك لابي الحسن (عليه السلام) فقال أبو الحسن (عليه السلام): ولابد من الجواب في هذا ؟ فقال له: الامر لابد منه، فقال له اكتب: بسم الله الرحمن الرحيم إن كانت الكعبة هي النازلة بالناس فالناس أولى ببنيانها، وإن كان الناس هم النازلون بفناء الكعبة فالكعبة أولى بفنائها.

He said that to Abu Al-Hassanasws, so Abu Al Hassanasws said: ‘Is there no escape from answering regarding this?’ He said to himasws, ‘There is no escape from the order’. Heasws said to him: ‘Write, ‘In the Name of Allahazwj the Beneficent, the Merciful! If the Kabah has descended with the people, then the people would be foremost with its building; and if it was the people who had descended in the courtyard of the Kaaba, then the Kabah is foremost with its courtyard’.

فلما أتى الكتاب المهدي أخذ الكتاب فقبله، ثم أمر بهدم الدار، فأتى أهل الدار أبا الحسن (عليه السلام) فسألوه أن يكتب لهم إلى المهدي كتابا في ثمن دارهم، فكتب إليه: أن ارضخ لهم شيئا، فأرضاهم.

When the letter came to (the caliph) Al-Mahdi, he took the letter and kissed it, then ordered with the demolition of the house. So, the people of the house came to Abu Al-Hassanasws to ask himasws to write for them a letter to Al-Mahdi regarding the price of their house. Heasws wrote to him: ‘If you can give them something, it would satisfy them’’.⁹⁵

5 - ف: قال عبد الله بن يحيى: كتبت إليه في دعاء: (الحمدلله منتهى علمه) فكتب: لا تقولن منتهى علمه فإنه ليس لعلمه منتهى ولكن قل: (الحمدلله منتهى رضاه).

Abdullah Bin Yahya,

‘I wrote to himasws regarding a supplication, ‘The Praise is for Allahazwj, the end-point of Hisazwj Knowledge’. Heasws wrote: ‘Do not be saying, ‘End-point of Hisazwj Knowledge’, for there isn’t any end-point to Hisazwj Knowledge, but say, ‘The Praise is for Allahazwj, to end-point of Hisazwj Pleasure’’.⁹⁶

6 - وسأله رجل عن الجواد فقال: إن لكلامك وجهين: فإن كنت تسأل عن المخلوق فإن الجواد الذي يؤدي ما افترض الله عليه، والبخيل من بخل بما افترض الله عليه، وإن كنت تعني الخالق فهو الجواد إن أعطى وهو الجواد إن منع، لانه إن أعطاك أعطاك ما ليس لك، وإن منعك منعك ما ليس لك.

And a man asked himasws about the ‘generosity’, so heasws said: ‘For your speech, there are two aspects – if you are asking about the created beings, then the generous is the one who gives what Allahazwj has Imposed upon him, and the stingy is the one who is stingy with what Allahazwj has Imposed upon him; and if you were meaning the Creator, then Heazwj is the Generous, then Heazwj is Generous if Heazwj Gives and Heazwj is Generous if Heazwj Prevents, because Heazwj if Heazwj Gives you, Gives you what isn’t yours, and if Heazwj Forbids you, Forbids from what isn’t yours’’.⁹⁷

7 - وقال له وكيله: والله ما خنتك، فقال له: خيانتك وتضييعك علي مالي سواء، والخيانة شرهما عليك.

And hisasws representative said to himasws, ‘By Allahazwj! I have not betrayed youasws’. Heasws said to him: ‘Your betrayal and your myasws wealth upon measws is the same, and the betrayal, its (both their) evil (s) is upon you’’.⁹⁸

8 - وقال (عليه السلام): من تكلم في الله هلك، ومن طلب الرياسة هلك، ومن دخله العجب هلك.

And heasws said: ‘One who speaks regarding Allahazwj is destroyed, and one who seeks the governance is destroyed, and the into whom the self-conceit enters is destroyed’’.⁹⁹

9 - وقال: اشتدت مؤونة الدنيا والدين، فأما مؤونة الدنيا فإنك لاتمد يدك إلى شئ منها إلا وجدت فاجرا قد سبقك إليه، وأما مؤونة الآخرة فإنك لا تجد أعوانا يعينونك عليه.

And he said, ‘Build up the provisions of the world and the Religion. As for the provision of the world, you will not extend your hand to anything from it except you will find an immoral one who has preceded you to it; and as for the provision of the Hereafter, you will not find any supporter supporting you upon it’’.¹⁰⁰ (Unknown whether this is a Hadeeth or not)

10 - وقال: أربعة من الوسواس: أكل الطين، وفت الطين، وتقليم الاظفار بالاسنان، وأكل اللحية.

And heasws said; ‘Four are from the whisperings (of Satanla) – eating the soil, and the clay, and clipping the nails with the teeth, and eating the beard’.

وثلاث يجلين البصر: النظر إلى الخضرة، والنظر إلى الماء الجاري، والنظر إلى الوجه الحسن.

And three polish the vision – looking at the greenery, and looking at the flowing water, and looking at the beautiful face’’.¹⁰¹

11 - وقال (عليه السلام): إذا كان الجور أغلب من الحق لم يحل لاحد أن يظن بأحد خيرا حتى يعرف ذلك منه.

And heasws said: ‘When the tyranny overcomes the Truth, it is not permissible for anyone that he things good with anyone until he recognises that from him’’.¹⁰²

12 - وقال (عليه السلام): ليس القبلة على الفم إلا للزوجة والولد الصغير.

And heasws said: ‘The kissing isn’t (allowed) upon the mouth except of the wife, and the small child’’.¹⁰³

13 - وقال (عليه السلام): تفقهوا في دين الله، فإن الفقه مفتاح البصيرة، وتمام العبادة، و السبب إلى المنازل الرفيعة، والرتب الجليلة في الدين والدنيا، وفضل الفقيه على العابد كفضل الشمس على الكواكب، ومن لم يتفقه في دينه لم يرض الله له عملا.

And heasws said: ‘Ponder in the Religion of Allahazwj, for the pondering is the key of the insight, and the completion of the worship, and the cause to the lofty stations, and the honourable ranks; and a merit of the jurist over the worshipper is like a merit of the sun over the stars; and one who does not ponder in his Religion, Allahazwj will not be Pleased to him of any deed’’.¹⁰⁴

14 - وقال (عليه السلام) لعلي بن يقطين: كفارة عمل السلطان الاحسان إلى الاخوان.

And heasws said to Ali Bin Yaqteen: ‘An expiation of an office bearer of the ruling authority is the favouring of the brethren’’.¹⁰⁵

15 - وقال (عليه السلام): إذا كان الامام عادلا كان له الاجرو عليك الشكر، وإذا كان جائرا كان عليه الوزر وعليك الصبر.

And heasws said: ‘When the Imam was just, the Recompense would be for him and the thanking would be upon you; and when he was tyrannous, upon him would be the burden (of sin), and upon you is the patience’’.¹⁰⁶

16 - وقال أبو حنيفة: حججت في أيام أبي عبد الله الصادق (عليه السلام) فلما أتيت المدينة دخلت داره فجلست في الدهليز أنتظر إذنه إذ خرج صبي يدرج، فقلت: يا غلام أين يضع الغريب الغائط من بلدكم ؟ قال: على رسلك، ثم جلس مستندا إلى الحائط

And Abu Haneefa said,

‘I performed Hajj during the days of Abu Abdullah Al-Sadiqasws. When I came to Al-Medina, I entered hisasws house. I sat in the hallway awaiting hisasws permission, when a child entered waling, so I said, ‘O boy! Where does the stranger place the faeces in yourasws city’. Heasws said: ‘Cover yourself sitting behind the wall’.

ثم قال: توق شطوط الانهار، ومساقط الثمار، وأفنية المساجد، وقارعة الطريق، وتوار خلف جدار، وشل ثوبك، ولا تستقبل القبلة ولا تستدبرها، وضع حيث شئت.

Then heasws said: ‘Refrain from the river banks, and the dropping places of the fruits (under a tree), and courtyards of the Masjids, and middle of the roads, and cover yourself behind a wall, and raise your clothes, but do not face the Qiblah nor turn your back towards it, and place wherever you so like to’.

فأعجبني ما سمعت من الصبي فقلت له: ما اسمك ؟ فقال: أنا موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام،

It astounded me what I heard from the child, so I said to himasws, ‘What is yourasws name?’ Heasws said; ‘Iasws am Musaasws Bin Ja’farasws Bin Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws’.

فقلت له: يا غلام ممن المعصية ؟ فقال: إن السيئات لا تخلو من إحدى ثلاث: إما أن تكون من الله وليست منه فلاينبغي للرب أن يعذب العبد على مالا يرتكب، وإما أن تكون منه ومن العبد وليست كذلك فلاينبغي للشريك القوي أن يظلم الشريك الضعيف، وإما أن تكون من العبد وهي منه فإن عفا فبكرمه وجوده، وإن فبذنب العبد وجريرته.

I said to himasws, ‘O boy! Who is the disobedience from?’ Heasws said: ‘The evil actions are not devoid from one of the three – either it happens from Allahazwj, and it isn’t from Himazwj, for it is not befitting for the Lordazwj that Heazwj Punishes the servant upon what he did not indulge in; or it happens from Himazwj and from the servant, and it isn’t like that, for it is not befitting for the strong associate that he oppresses the weak associate; or it happens from the servant, and (indeed) it is from him. So, if Heazwj were to Pardon, it would be due to Hisazwj Benevolence and Hisazwj Generosity, and even if it due to the sin of the servant and his audacity’.

قال أبو حنيفة: فانصرفت ولم ألق أبا عبد الله (عليه السلام) واستغنيت بما سمعت.

Abu Haneefa said, ‘I left and did not (stay to) meet Abu Abdullahasws, and was needless due to what I heard’’.¹⁰⁷

17 - كنز الكراجكى: روى محمد بن سنان، عن داود الرقي أن أبا حنيفة قال لابن أبي ليلى: مر بنا إلى موسى بن جعفر (عليهما السلام) لنسأله عن أفاعيل العباد، وذلك في حياة الصادق (عليه السلام)، وموسى (عليه السلام) يومئذ غلام،

(The book) ‘Kunz of Al Karajaky – ‘It is reported by Muhammad Bin Sinan, from Dawood Al Raqy,

‘Abu Haneefa said to Abu Layli, ‘Come with us to Musaasws Bin Ja’farasws to ask himasws about the deeds of the servants’, and that was during the lifetime of Al-Sadiqasws, and in those days Musaasws was a boy.

فلما صارا إليه سلما عليه ثم قالا له: أخبرنا عن أفاعيل العباد ممن هي،

When they came to himasws, they greeted unto himasws, then said to himasws: ‘Inform us about the deeds of the servant, who are these from?’

فقال لهما: إن كانت أفاعيل العباد من الله دون خلقه فالله أعلى وأعز وأعدل من أن يعذب عبيده على فعل نفسه. وإن كانت من الله ومن خلقه فإنه أعلى وأعز من أن يعذب عبيده على فعل قد شاركهم فيه، وإن كانت أفاعيل العباد من العباد فإن عذب فبعدله، وإن غفر فهو أهل التقوى وأهل المغفرة.

Heasws said to them; ‘If the deeds of the servant were from Allahazwj besides Hisazwj creatures, then Allahazwj is more Exalted, and Mightier and more Just than to Punish Hisazwj servants upon Hisazwj Own deed. But if these were from Allahazwj and from Hisazwj creatures, Heazwj is more Exalted, and Mightier than to Punish Hisazwj servants upon the deed which Heazwj had precipitated with them in it. And if the deeds of the servants are from the servants, then if Heazwj were to Punish them, it would be due to Hisazwj Justice, and if Heazwj were to Forgive, then Heazwj is Rightful of being feared and Rightful of the Forgiveness’.

ثم أنشأ يقول (شعر): لم تخل أفعالنا اللاتي نذم بها * إحدى ثلاث معان حين نأتيها إما تفرد بارينا بصنعتها * فيسقط الذم عنا حين ننشيها أو كان يشركنا فيها فيلحقه * ما سوف يلحقنا من لائم فيها أولم يكن لالهي في جنايتها * ذنب فما الذنب إلا ذنب جانيها.

Then heasws prosed (a poem) saying: ‘Our deeds, those which are being condemned with are not devoid of one of the three. We are together when we come to these, or we are individual with our views while doing it, so the condemnation drops from us when we both perpetrate these or were participants in these, for it would it would be attributed to Himazwj what would be attributed to us of the blame regarding it, or there does not happen to be its crime for myasws God. Sin, so what is the sin except a sin of a crime’’.¹⁰⁸

(باب 17) * * (ما وصل الينا من أخبار على بن جعفر، عن أخيه موسى (عليه السلام)) * * (بغير رواية الحميرى، نقلناها مجتمعة لما بينها وبين أخبار) * * (الحميرى من اختلاف يسير، وفرقنا ما ورد برواية الحميرى) * * (على الابواب)*

CHAPTER 17 – WHAT ARRIVED TO US FROM THE AHADEETH OF ALI SON OF JA’FARasws, FROM HIS BROTHERasws MUSAasws, WITH OTHER THAN THE REPORT OF AL-HIMEYRI. WE ARE TRANSMITTING IT TOGETHER DUE TO WHAT IS BETWEEN IT AND THE AHADEETH OF AL HIMEYRI FROM THE SMALL DIFFERENCES, AND WE SEPARATE WHAT IS REFERRED BY THE REPORT OF AL-HIMEYRI UPON THE CHAPTERS

1 - أخبرنا أحمد بن موسى بن جعفر بن أبي العباس قال: حدثنا أبو جعفر ابن يزيد بن النضر الخراساني من كتابه في جمادى الآخرة سنة إحدى وثمانين ومائتين قال: حدثنا علي بن الحسن بن علي بن عمربن علي بن الحسين بن علي بن أبي طالب (عليهم السلام)، عن علي بن جعفر بن محمد، عن أخيه موسى بن جعفر (عليه السلام) قال: سألت أبي جعفر بن محمد عن رجل واقع امرأته قبل طواف النساء متعمدا ما عليه ؟ قال: يطوف وعليه بدنة.

It was informed to us by Ahmad Bin Musa Bin Ja’far Bin Abu Al Abbas, from Abu Ja’far Ibn Yazeed Bin Al Nazar Al Khurasany from his book, in Jamadi Al Akhira of the year two hundred and eighty one, from Ali Bin Al Hassan Bin Ali Bin Umar,

‘Son of Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws son of Ja’farasws Bin Muhammadasws, from his brotherasws Musaasws Bin Ja’farasws, said, ‘I asked my fatherasws Ja’farasws Bin Muhammadasws about a man who deliberately slept with his wife before Tawaaf Al-Nisa, what is upon him?’ Heasws said; ‘He would perform Tawaaf and upon him is a camel (to sacrifice as a penalty)’.

وسألته عن رجل اخذ وعليه ثلاثة حدود: الخمر، والسرقة، والزنا، فما فيها من الحدود ؟ قال: يبدء بحد الخمر، ثم السرقة، ثم الزنا.

And I asked himasws about a man who is seized and there are three legal penalties upon him – the wine, and the theft, and the adultery. So, what is in it from the legal penalties?’ Heasws said: ‘They would begin with him with the legal penalty of the wine, then the theft, then the adultery’.

وسألته عن خنثى دلس نفسه لامرأته ما عليه ؟ قال: يوجع ظهره واذيق تمهينا، وعليه المهر كاملا إن كان دخل بها، وإن لم يكن دخل بها فعليه نصف المهر.

And I asked himasws about the hermaphrodite who concealed his defect from his wife, what is upon him?’ Heasws said: ‘His back would be pained, and he would taste the disgrace, and upon him would be the complete dower if he had entered her, and if he did not enter her, then upon him would be half the dower’.

وسألته عن ذبيحة اليهودي والنصراني هل تحل ؟ قال: كل مما ذكر اسم الله عليه.

And I asked himasws about a slaughter of the Jews and the Christians, it is Permissible?’ Heasws said: ‘Eat from whatever a Name of Allahazwj has been Mentioned upon it’.

وسألته عن رجل أصحاب شاة في الصحراء هل تحل له: قال: قال رسول الله (صلى الله عليه وآله): هي لك أو لاخيك أو لذئب، خذها فعرفها حيث أصبتها، فإن عرفت فردها على صاحبها، وإن لم تعرفها فكلها، وأنت ضامن لها إن جاء صاحبها ويطلبها أن ترد عليه ثمنها.

And I asked himasws about a man who finds a (stray) sheep in the desert, it is Permissible for him?’ Heasws said: ‘’Rasool-Allahsaww said: ‘It is for you, or for your brother, or for a wolf. Take it, and recognise where you found it. If you recognise it then return it to its owner, and if you do not recognise it, then eat it, and you will be responsible for it if its owner comes and seeks it, that you return its price to him’’.

وسألته عن رجل صام من ظهار ثم أيسر وقد بقي عليه من صومه يومان أو ثلاثة كيف يصنع ؟ قال: إن صام شهرا ودخل في الثاني أجزأه الصوم ويتم صومه ولا عتق عليه.

And I asked himasws about a man who Fasts from (having done) ‘Zihar’, then becomes affluent, and there has remained upon him from his Fasts, two days or three, how should he deal with it?’ Heasws said: ‘If he had Fasted a month and entered into the second, the Fast should suffice him and he should complete his Fasting, and there would be no freeing (of a slave) upon him’.

وسألته عن رجل تتابع عليه رمضانان لم يصح فيهما ثم صح بعد، كيف يصنع ؟ قال: يقضي الآخر بصوم ويقضي عن الاول بصدقة كل يوم مدا من طعام.

And I asked himasws about a man two (Months of) Ramazan have consecutively passed upon him not being healthy during these, then he becomes well afterwards, how should he deal with it?’ Heasws said: ‘He should pay back with Fasting for the last one, and he should pay back from the first one with charity, one Mudd of food every day’.

وسألته عن رجل خرج بطير من مكة حتى ورد به الكوفة كيف يصنع ؟ قال: يرده إلى مكة، وإن مات يتصدق بثمنه.

And I asked himasws about a man who went out with a bird from Makkah until became with it to Al-Kufa, how should he deal with it?’ Heasws said: ‘He should return it to Makkah, and if he dies, he should give its price in charity’.

وسألته عن رجل ترك طوافه حتى قدم بلده وواقع النساء كيف يصنع ؟ قال: يبعث ببدنة إن كان تركه في حج بعث بها في حج، وإن كان تركه في عمرة بعث في عمرة ووكل من يطوف عنه عما كان ترك من طوافه.

And I asked himasws about a man who leaves his Tawaaf until he reaches his city, and he copulates with the women, how should he deal with it?’ Heasws said: ‘He should send a camel (for sacrifice). If he had left it during Hajj, he should send a sacrificial camel during Hajj, and if he had left it during Umrah, he should send it during Umrah, and allocate someone to perform Tawaaf on his behalf of what he had neglected from his own Tawaaf’.

وسألته عن رجل كان له أربع نسوة فماتت إحداهن، هل يصلح له أن يتزوج مكانها اخرى قبل أن تنقضي عدة المتوفى ؟ قال: إذا مات فليتزوج ما أحب.

And I asked himasws about a man who had four women for him, and one of them died, it is correct for him that he marries another in her place before the waiting period of the widow?’ Heasws said: ‘When she dies, then let him marry whoever he likes to’.

وسألته عن صلاة الخوف كيف هي ؟ قال: يقوم الامام فيصلي ببعض أصحابه ركعة، ثم يقوم في الثانية ويقوم أصحابه فيصلون الثانية معه، ثم يخففون وينصرفون، ويأتي أصحابه الباقون فيصلون معه الثانية، فإذا قعد في التشهد قاموا فصلوا الثانية لانفسهم، ثم قعدوا فتشهدوا معه، ثم سلم وانصرف وانصرفوا.

And I asked himasws about the Salat of fear, how is it?’ Heasws said: ‘The prayer leader would stand and pray one Cycle with some of his companions, then he would stand in the second and his companion would stand and they would pray the second with him, then they would lighten and disperse, and the rest of his companions would come, and they would pray the second with him. When he sits in the Tashahud, they would stand and pray the second (Cycle) by themselves, then they would sit, and (recite) Tashahud with him, then he would greet and leave, and they would also disperse’.

وسألته عن صلاة المغرب في الخوف كيف هي ؟ قال: يقوم الامام فيصلي ببعض أصحابه ركعة، ثم يقوم في الثانية ويقومون فيصلون ركعتين يخففون وينصرفون، و يأتي أصحابه الباقون فيصلون معه الثانية، ثم يقوم بهم في الثانية فيصلي بهم فتكون للامام الثالثة وللقوم الثانية، ثم يقعد ويتشهد ويتشهدون معه، ثم يقوم أصحابه والامام قاعد فيصلون الثالثة ويتشهدون، ثم يسلم ويسلمون.

And I asked himasws about salat Al-Maghrib during the fear, how it is?’ Heasws said; ‘The prayer leader would stand with some of his companions for a Cycle, then he would stand in the second and they would be standing and praying two Cycles, lightening and dispersing, and the rest of his companions would come and they would be praying with him the second, then he would stand with them in the third and pray with them. So, the third would be for the prayer leader and for the people it would be the second. Then he would sit and recite Tashahud and they would recite Tashahud with him, then his companions would stand, and the Imam would remain seated, and they would pray the third and recite Tashahud, then he would greet and they would greet (Salam)’.

وسألته عن المتعة في الحج من أين إحرامها وإحرام الحج ؟ قال: قد وقت رسول الله (صلى الله عليه وآله) لاهل العراق من العقيق، ولاهل المدينة وما يليها من الشجرة، ولاهل شام وما يليها من الجحفة، ولاهل الطائف من قرن، ولاهل اليمن من يلملم، فليس ينبغي لاحد أن يعدو عن هذه المواقيت إلى غيرها.

And I asked himasws about the Mut’a (Tamatto) during the Hajj, from where is its Ihraam, and Ihraam of the Hajj?’ Heasws said: ‘Rasool-Allahsaww had juncture for the people of Al-Iraq from Al-Aqeeq, and for the people of Al-Medina and what follows it from Al-Shajrah, and for the people of Syria and what follow it from Al-Johfa, and for the people of Al-Taif from Qaran, and for the people of Al-Yemen from Yalamlam. Therefore, it is not befitting for anyone that he transgresses from these junctures to somewhere else’.

وسألته عن الرجل هل يصلح له أن يصيد حمام الحرم في الحل فيذبحه فيدخله في الحرم فيأكله ؟ قال: لا يصلح أكل حمام الحرم على حال.

And I asked himasws about the man, it is correct for him that he hunts a dove of the Sanctuary (Haram) during the loosening (from Ihraam), so he slaughters it and takes it into the Sanctuary and eats it?’ Heasws said: ‘It is not correct to eat a dove of the Sanctuary upon any state’.

وسألته عن الرجل هل يصلح له أن ينتف إبطه في رمضان وهو صائم ؟ قال: لا بأس.

And I asked himasws about the man, it is correct for him that he plucks his armpit during (Month of) Ramazan while he is Fasting?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل أيصلح له أن يصب الماء من فيه فيغسل به الشئ يكون في ثوبه ؟ قال: لا بأس.

And I asked himasws about the man, is it correct for him if he pours the water from his mouth to wash something with it which happens to be in his clothes?’ Heasws said: ‘There is no problem’.

وسألته عن امرأة توفي عنها زوجها وهي حامل فوضعت وتزوجت قبل أن ينقضي أربعة أشهر وعشرا ما حالها ؟

And I asked himasws about a woman whose husband died from he while she was pregnant, so she gave birth and re-married before the expiry of four months and ten (days), what is her state?’

قال: إن كان دخل بها زوجها فرق بينهما فاعتدت ما بقي عليها من زوجها الاول، ثم اعتدت عدة اخرى من الزوج الاخير، ثم لا تحل له أبدا، وإن تزوجت غيره فإن لم يكن دخل بها فرق بينهما واعتدت ما بقي عليها من عدتها من المتوفى عنها وهو خاطب من الخطاب.

Heasws said: ‘I her husband had entered her, there would be a separation between the two, and she would keep her waiting period what had remained from her former husband, then she would wait another waiting period from the second husband, then she would not be Permissible for him, ever; and if she marries someone else and if he has not entered her, there would be a separation between the two, and she would keep her waiting period what had remained upon her from her waiting period from the husband who had expired from her, and he (second) would be a proposer from the proposers’’.

وسألته عن الدبى من الجراد هل يحل له أكله ؟ قال: لا يحل أكله حتى يطير.

And I asked himasws about Al-Daby (small one) from the grasshoppers, is it Permissible for him to eat it?’ Heasws said: ‘It is not Permissible to eat it until it flies’.

وسألته عن رجل أتاه رجلان يخطبان ابنته فهوى الجد أن يزوج أحدهما، وهوى أبوها الآخر، أيهما أحق أن ينكح ؟ قال: الذي هوى الجد أحق بالجارية لانها وأباها لجدها.

And I asked himasws about a man, two men come to him proposing his daughter, but the grandfather inclined that he marries her to one of them, and her father inclines towards the other, which of the two is more rightful that he gets her married to?’ Heasws said; ‘The one towards whom the grandfather is inclined is more rightful with the girl because her and her father are for her grandfather’.

وسألته عن رجل كان له غنم وكان يعزل من جلودها الذي من الميت فاختلطت فلم يعرف الذكي من الميت، هل يصلح له بيعه ؟ قال: يبيعه ممن يستحل بيع الميتة منه، ويأكل ثمنه ولا بأس.

And I asked himasws about a man who had sheep for him and he was isolating from their skin which were from the death, but these go mixed up and he could not recognise the clean from the death. Is it correct for him to sell it?’ Heasws said: ‘He can sell to the ones it is Permissible to sell the dead from it, and he can consume its price, and there is no problem’.

وسألته عن المرأة هل يصلح لها أن تعنق الرجل في شهر رمضان وهي صائمة، فتقبل بعض جسده من غير شهوة ؟ قال: لا بأس.

And I asked himasws about the woman, it is correct for her that she hugs the man (husband) during a Month of Ramazan while she is Fasting, so he would kiss part of her body from without a lustful desire?’ Heasws said; ‘There is no problem’.

وسألته عن المرأة يصلح لها أن تمسح على الخمار ؟ قال: لا يصلح حتى تمسح على رأسها.

And I asked himasws about the woman, is it correct for her that she wipes upon the scarf (for the Wudu)?’ Heasws said: ‘It is not correct until she wipes upon her head’.

وسألته عن الصائم هل يصلح له أن يصب في اذنه الدهن ؟ قال: إذا لم يدخل حلقه فلا بأس.

And I asked himasws about the Fasting one, is it correct for him that he pours the oil in his ears?’ Heasws said: ‘When it does not enter his throat, there is no problem’.

وسألته عن رجل وطئ جارية فباعها قبل أن تحيض، فوطئها الذي اشتراها في ذلك الطهر فولدت له لمن الولد ؟ قال: الولد للذي هي عنده، فليصر لقول رسول الله (صلى الله عليه وآله): (الولد للفراش).

And I asked himasws about a man who copulates with a slave girl, then sells her before she menstruates, and the one who buys her copulates with her during that clean period, and she gives birth, for whom would be the child?’ Heasws said: ‘The father is the one she is with, for it would come to the words of Rasool-Allahsaww: ‘The child is for the bed’’.

وسألته عن امرأة أرضعت مملوكها ما حاله ؟ قال: إذا أرضعت عتق.

And I asked himasws about a woman who breast-feeds her slave, what is his state?’ Heasws said: ‘When she breast-feeds, he is free’.

وسألته عن المرأة هل يصلح لها أن تأكل من عقيقة ولدها ؟ قال: لا يصلح لها الاكل منه فليتصدق بها كلها.

And I asked himasws about the woman, is it correct for her that she eats from an Aqeeqa of her own child?’ Heasws said: ‘It is not correct for her to eat from it. She should give it all in charity’.

وسألته عن مولود ترك أهله حلق رأسه في اليوم السابع هل عليه بعد ذلك حلقه والصدقة بوزنه ؟ قال: إذا مضى سبعة أيام فليس عليهم حلقه، إنما الحلق والعقيقة و الاسم في اليوم السابع.

And I asked himasws about the new-born whose family neglect shaving his head during the seven days, it is upon him after that, to shave his own head and give in charity with its weight?’ Heasws said: ‘When seven days pass by, then it isn’t upon them to shave him. But rather, the shaving (of the head), and the Aqeeqa, and the naming is during the seven days’.

وسألته عن الحج مفردا هو أفضل أو الاقران ؟ قال: إقران الحج أفضل من الافراد.

And I asked himasws about the individual Hajj, is it better or the paired (with Umrah)?’ Heasws said; ‘The paired Hajj is better than the individual’.

وسألته عن المتعة والحج مفردا وعن الاقران أيهما أفضل ؟ قال: المتمتع أفضل من المفرد ومن القارن السائق. ثم قال: إن المتعة هي التي في كتاب الله والتي أمر بها رسول الله (صلى الله عليه وآله)، ثم قال: إن المتعة دخلت في الحج إلى يوم القيامة. ثم شبك أصابعه بعضها في بعض، قال: كان ابن عباس يقول: من أبى حالفته.

And I asked himasws about the Tamatto, and the individual Hajj, and about the paired, which is better?’ Heasws said: ‘The Tamatto is better than the individual and from the pairing of the usherer’. Then heasws said; ‘The Tamatto, it is which is in the Book of Allahazwj and which Rasool-Allahsaww ordered with’. Then heasws said: ‘The Tamatto is included in the Hajj up to the day of the Qiyamah’. Then heasws he clutched hisasws fingers, some of it into the others, said: ‘Ibn Abbas was saying from myasws fathersaww, swearing it’.

وسألته عن الرجل يسجد فيضع يده على نعله هل يصلح ذلك له ؟ قال: لا بأس.

And I asked himasws about the man who performs Sajdah by placing his hand upon his slippers, is that correct for him?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل هل يصلح أن يزوج ابنته بغير إذنها ؟ قال: نعم ليس يكون للولد مع الوالد أمر إلا أن تكون امرأة قددخل بها ذلك فتلك لا يجوز نكاحها إلا أن تستأمر.

And I asked himasws about the man, it is correct that he gets his daughter without her permission?’ Heasws said: ‘Yes, there is no command for the child with the parent, except if the woman happens to be have been entered into, so that is which her marriage is not allowed except if she is consulted’.

وسألته عن الرجل هل يحل له أن تصلي خلف الامام فوق دكان ؟ قال: إذا كان مع القوم في الصف فلا بأس.

And I asked himasws about the man, is it Permissible for him that he prays Salat behind the prayer leaders, above a shop?’ Heasws said; ‘When he was with the people in the row, then there is no problem’.

وسألته عن المرأة هل تصلح لها أن تصلي في ملحفة ومقنعة ولها درع ؟ قال: لا يصلح لها إلا أن تلبس درعها.

And I asked himasws about the woman, is it correct for her that she prays Salat in a wrapping and a veil and there is an armour for her?’ Heasws said: ‘It is not correct for her except if she wears her own armour (shawl/gown)’.

وسألته عن المرأة هل يصلح لها أن تصلي في إزار وملحفة ومقنعة ولها درع ؟ قال: إذا وجدت فلا يصلح لها الصلاة إلا وعليها درع.

And I asked himasws about the woman, is it correct for her if she prays Salat in a trouser, and a wrapping, and a veil, and there is an armour for her?’ Heasws said; ‘When she finds, then the Salat is not correct for her except and there is an armour upon her’.

وسألته عن المرأة هل تصلح لها أن تصلي في إزار وملحفة تقنع بها ولها درع ؟ قال: لا يصلح لها أن تصلي حتى تلبس درعها.

And I asked himasws about the woman, is it correct for her if she prays Salat in a trouser, and a wrapping veiling with it, and there is an armour for her?’ Heasws said: ‘It is not correct for her if she prays Salat until she wears her armour’.

وسألته عن الرجل هل يصلح له أن يؤم في سراويل ورداء ؟ قال: لا بأس

And I asked himasws about the man, is it correct for him that he turbans in a shirt and a cloak?’ Heasws said: ‘There is no problem’.

وسألته عن قيام شهر رمضان هل يصلح ؟ قال: لا يصلح إلا بقراءة القرآن، تبدء فتقرء فاتحة الكتاب، ثم تنصت لقراءة الامام، فإذا أراد الركوع قرأت قل هو الله أحد وغيرها، ثم ركعت أنت إذا ركع، فكبر أنت في ركوعك وسجودك كما تفعل إذا صليت وحدك، وصلاتك وحدك أفضل.

I asked himasws about standing (in Salat) of the Month of Ramazan, is it correct?’ Heasws said: ‘It is not correct except by recitation of the Quran. You begin by reciting ‘Opening of the Book’ (Chapter 1), then connect the prayer leader to the recitation. When he intends the Ruku, recites ‘Say He Allahazwj is One’ (Chapter 112) and something else. Then do Ruku when he does Ruku, so exclaim Takbeer in your Ruku and your Sajdah just as you do when you pray alone, and your praying Salat alone is superior’.

وسألته عن السراويل هل تجزي مكان الازار ؟ قال: نعم.

And I asked about the shirt, does it suffice in place of the trouser?’ Heasws said: ‘Yes’.

وسألته عن الرجل هل يصلح له أن يصلي في إزار وقلنسوة وهو يجد رداء ؟ قال: لا يصلح

And I asked himasws about the man, is it correct for him if he prays Salat in a trouser and a cap and he can find a cloak?’ Heasws said: ‘Not correct’.

وسألته عن المحرم هل يصلح له أن يعقد إزاره على عنقه في صلاته ؟ قال: لا يصلح أن يعقد ولكن يثنيه على عنقه ولا يعقده.

And I asked himasws about the one in Ihraam, is it correct for him that he tightens his trouser upon his neck during his Salat?’ Heasws said: ‘It is not correct if he tightens, but he should wrap it upon his neck and not tie it’.

وسألته عن الرجل هل يصلح أن يجمع طرفي ردائه على يساره ؟ قال: لا يصلح جمعهما على اليسار ولكن أجمعهما على يمينك أو دعهما متفرقين.

And I asked himasws about the man, is it correct that he gathers the ends of his garments upon his left?’ Heasws said: ‘It is not correct to gather upon the left, but gather it upon your right or leave it separate’.

وسألته عن الجري هل يحل أكله ؟ قال: إنا وجدنا في كتاب علي أمير المؤمنين (عليه السلام) حرام.

And I asked himasws about the catfish, is it Permissible to eat it?’ Heasws said: ‘Weasws found it as Prohibited in the Book of Amir Al-Momineenasws’.

وسألته عن رجل ضرب بعظم في اذنه فادعى أنه لا يسمع. قال: إذا كان الرجل مسلما صدق.

And I asked him about a man who is struck by a bone in his ear, so he claims that he cannot hear’. Heasws said; ‘When the man was a Muslim, ratify (him)’.

وسألته عن المكارين الذين يختلفون إلى النيل هل عليهم تمام الصلاة ؟ قال: إذا كان مختلفهم فليصوموا وليتموا الصلاة إلا أن يجد بهم السير فليفطروا و ليقصروا.

And I asked himasws about the transporters, those who are coming and going to the Nile, is the complete Salat upon them?’ Heasws said; ‘When their coming and going, then let them be Fasting and completing the Salat except if they find the journey to be hard with them, then let them break (Fast) and shorten (Salat)’.

وسألته عن رجل نكح امرأته وهو صائم في شهر رمضان ما عليه ؟ قال: عليه القضاء وعتق رقبة، فإن لم يجد فصيام شهرين متتابعين، فإن لم يستطع فإطعام ستين مسكينا، فإن لم يجد فليستغفر الله.

And I asked himasws about a man who copulated with his wife while he was Fasting during a Month of Ramazan, what is upon him?’ Heasws said; ‘Upon him is the paying back (a Fast) and freeing a neck. If he cannot find, then Fasting two consecutive months. If he is not capable, then feeding sixty poor ones. If he cannot find, then let him seek Forgiveness of Allahazwj’.

وسألته عن الرجل هل يصلح له وهو صائم في رمضان أن يقلب الجارية فيضرب على بطنها وفخذها وعجزها ؟ قال: إن لم يفعل ذلك بشهوة فلا بأس به، فأما الشهوة فلا يصلح.

And I asked himasws about the man, is it correct for him while he was Fasting during Ramazan, that he turns the slave girl, so he taps upon her belly, and her thigh, and her buttocks?’ Heasws said: ‘If he did not do that with lust, then there is no problem with it. As for the lust, it is not correct’.

وسألته عن الصدقة فيما هي ؟ قال: قال رسول الله (صلى الله عليه وآله): في تسعة: الحنطة، و الشعير، والتمر، والزبيب، والذهب، والفضة، والابل، والبقر، والغنم، وعفي عما سوى ذلك

And I asked himasws about the charity (Sadaqa), what is it regarding?’ Heasws said: ‘Rasool-Allahsaww said: ‘Regarding nine – the wheat, and the barley, and the dates, and the raisings, and the gold, and the silver, and the camels, and the cows, and the sheep, and it is excused from what is besides that’.

وسألته عن الرجل المسلم هل يصلح له أن يسيح في الارض أو يترهب في بيت لا يخرج منه ؟ قال: لا.

And I asked himasws about the Muslim man, is it correct for him that he walks in the land or should he stay as an ascetic in a house, not coming out from it?’ Heasws said: ‘No’.

وسألته عن الرجل يقع ثوبه على حمار ميت هل يصلح له الصلاة فيه قبل أن يغسله ؟ قال: ليس عليه غسله فليصل فيه فلا بأس.

And I asked himasws about the man whose cloth falls upon a dead donkey, is the Salat in it correct for him, before he washes it?’ Heasws said: ‘Its washing isn’t upon him, so let him pray Salat in it, there is no problem’.

وسألته عن الرجل يقع ثوبه على كلب ميت هل يصلح له الصلاة فيه ؟ قال: ينضحه ويصلي فيه فلا بأس.

And I asked himasws about the man whose cloth falls upon a dead dog, is it correct for him to pray Salat in it?’ Heasws said: ‘He should sprinkle upon it and pray Salat in it, there is no problem’.

وسألته عن رجل يدرك تكبيرة أو ثنتين على ميت كيف يصنع ؟ قال: يتم ما بقي من تكبيره، ويبادر الرفع ويخفف.

And I asked himasws about a man who makes it for just one Takbeer or two upon a deceased, how should he deal with it?’ Heasws said: ‘He should complete whatever remains from his Takbeer, and initiate the raising (of the hands), and lighten (quicken)’.

وسألته عن الوباء يقع في الارض هل يصلح للرجل أن يهرب منه ؟ قال: يهرب منه ما لم يقع في مسجده الذي يصلي فيه، فإذا وقع في أهل مسجده الذي يصلي فيه فلا يصلح له الهرب منه.

And I asked himasws about the plague occurring in the earth, is it correct for the man that he flees from it?’ Heasws said; ‘He can flee from it for as long it has not occurred in his Masjid in which he prays Salat in. When it does occur among the people of his Masjid which he prays Salat in, then it is not correct for him to flee from it’.

وسألته عن الرجل يستاك وهو صائم فتقيأ ما عليه ؟ قال: إن كان تقيأ متعمدا فعليه قضاؤه وإن لم يكن تعمد ذلك فليس عليه شئ.

And I asked himasws about the man who brushes his teeth, so he vomits while he is Fasting, what is upon him?’ Heasws said: ‘If he had vomited deliberately, then upon him is its paying back, and if that did not happen deliberately, then there isn’t anything upon him’.

وسألته عن الدواء هل يصلح بالنبيذ ؟ قال: لا

And he asked himasws about the medication, is it correct with the Nabeez?’ Heasws said: ‘No’.

وسألته عن الرجل هل يصلح له أن يصلي في قميص واحد وقباء واحدة ؟ قال: ليطرح على ظهره شيئا.

And I asked himasws about the man, is it correct for him that he prays Salat in one shirt, and one turban?’ Heasws said: ‘Let him drop something upon his back’.

وسألته عن الرجل هل يصلح له أن يؤم في ممطر وحده أوجبة وحدها ؟ قال: إذا كان تحتها قميص فلا بأس.

And I asked himasws about the man, is it correct for him that he turban’s in one rainwear, is one of it Obligatory?’ Heasws said: ‘When there was a shirt under it, then there is no problem’.

وسألته عن المحرم هل يصلح له أن يصارع ؟ قال: لا يصلح مخافة أن يصيبه جرح أو يقع بعض شعره.

And I asked himasws about the one in Ihraam, is it correct for him that he wrestles (fights with someone)?’ Heasws said: ‘It is not correct, fearing that an injury might hit him or (some of) his hair might fall off’.

وسألته عن المحرم هل يصلح له أن يستاك ؟ قال: لا بأس، ولا ينبغي أن يدمي فمه.

And I asked himasws about the one in Ihraam, is it correct for him that he brushes his teeth?’ Heasws said: ‘There is no problem, nor is it befitting that he bleeds his mouth’.

وسألته عن رجل أصاب ثوبه خنزير فذكر وهو في صلاته، قال: فليمض فلا بأس، وإن لم يكن دخل في صلاته فلينضح ما أصاب من ثوبه إلا أن يكون فيه أثر فيغسله.

And I asked himasws about a man whose clothes were touched by a pig, so he remembers while he is in his Salat’. Heasws said: ‘Let him carry on, there is no problem, and if he had not entered in his Salat, then let him sprinkle what had been hit from his clothes, except if there happens to be a trace in it, then let him wash it’.

وسألته عن الرجل هل يصلح أن يؤم في قباء وقميص ؟ قال: إذا كانا ثوبين فلا بأس.

And I asked himasws about the man, is it correct that he turbans in a cloak and a shirt?’ Heasws said: ‘When there were two clothes, there is no problem’.

وسألته عن الرجل يرعف وهو يتوضؤ فيقطر قطرة في إنائه هل يصلح له الوضوء منه قال: لا.

And I asked himasws about the man has a nose bleed while he was performing Wudu, so a drop drops into his utensil, is it correct for him to do Wudu from it?’ Heasws said: ‘No’.

وسألته عن رجل رعف فامتخط فطار بعض ذلك الدم قطرا قطرا صغارا فأصاب إناءه هل يصلح الوضوء منه ؟ قال: إن لم يكن شئ يستبين في الماء فلا بأس، و إن كان شيئا بينا فلا يتوضؤ منه.

And I asked himasws about a man who has a nose bleed, so mucus flew part of that drop of blood, a small drop and hit the utensil, is it correct to do Wudu from it?’ Heasws said: ‘If there does happen to appear anything in the water (he is using for Wudu from a container), there is no problem, and if there was something appearing, then he should not do Wudu from it’.

وسألته عن ذبيحة الجارية هل تصلح ؟ قال: إذا كانت لاتنخع ولا تكسر الرقبة فلا بأس. وقال: قد كانت لاهل علي بن الحسين جارية تذبح لهم.

And I asked himasws about a slaughter (done by) the slave girl, is it correct?’ Heasws said: ‘When she neither ends up to the marrow and does not break the neck, there is no problem’. And heasws said: ‘And there was a slave girl for the family of Aliasws Bin Al-Husaynasws slaughtering for them’.

وسألته عن رجل محرم أصاب نعامة ما عليه ؟ قال: عليه بدنة، فإن لم يجد فليتصدق على ستين مسكينا، فإن لم يجد فليصم ثمانية عشر يوما.

And I asked himasws about a man in Ihraam attaining (kills) an ostrich, what is upon him?’ Heasws said: ‘Upon him is a camel (as a penalty). If he cannot find, then let him give in charity upon sixty poor ones. If he cannot find, then let him Fast eighteen days’.

وسألته عن محرم أصاب بقرة ما عليه ؟ قال: بقرة، فإن لم يجد فليتصدق على ثلاثين مسكينا، فإن لم يجد فليصم تسعة أيام.

And I asked himasws about one in Ihraam attaining (kills) a cow, what is upon him?’ Heasws said: ‘A cow. If he cannot find, then let him give in charity upon thirty poor ones. If he cannot find, then let him Fast nine days’.

وسألته عن محرم أصاب ظبيا ما عليه ؟ قال: عليه شاة، فإن لم يجد فليتصدق على عشرة مساكين، فإن لم يجد فليصم ثلاثة أيام.

And I asked himasws about the one in Ihraam attaining (kills) an antelope, what is upon him?’ Heasws said: ‘Upon him is a sheep. If he cannot find, then let him give in charity upon ten poor ones. If he cannot find, then let him Fast three days’.

وسألته عن رجل قال لآخر: هذه الجارية لك خيرتك، هل يحل فرجها له ؟ قال: إن كان حل له بيعها حل له فرجها، وإلا فلا يحل له فرجها.

And I asked himasws about a man who says to another, ‘This is slave girl is for you for your benefit, would her private parts be Permissible for him?’ Heasws said: ‘If it was Permissible for him to sell her, her private parts would be Permissible for him, or else, her private parts would not be Permissible for him’.

وسألته عن رجل جعل عليه عتق نسمة أيجزي عنه أن يعتق أعرج وأشل ؟ قال: إذا كان مما يباع أجزأ عنه، إلا أن يكون وقت على نفسه شيئا فعليه ما وقت.

And I asked himasws about a man upon whom is freeing of a person, would it suffice from him if he were to free a lame or a cripple?’ Heasws said: ‘When it was from what is sold, it would suffice from it, except if there happens to be some stipulation upon himself, then upon him would be what was stipulated’.

وسألته عن الحر تحته المملوكة هل عليه الرجم إذا زنى ؟ قال: نعم.

And I asked himasws about the free (man) under whom is the slave, would the stoning be upon him when he commits adultery?’ Heasws said: ‘Yes’.

وسألته عن الرجل يسلف في الفلوس أيصلح له أن يأخذ كفيلا ؟ قال: لا بأس.

And I asked himasws about the man who lends the money, is it correct for him that he takes a surety?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل يسلم في النخل قبل أن يطلع أيحل ذلك ؟ قال: لا يصلح السلم في النخل.

And I asked himasws about the man who barters regarding in the palm tree before it (fruit) emerges, is that Permissible?’ Heasws said: ‘The bartering is not correct in the palm tree’.

وسألته عن بيع النخل. قال: إذا كان زهوا واستبان البسر من الشيص حل شراؤه وبيعه.

And I asked himasws about selling the palm tree’. Heasws said: ‘When it had blossomed and the fruits had appeared, the good and the bad, it’s buying and selling is Permissible’.

وسألته عن السلم في البر أيصلح ؟ قال: إذا اشترى منك كذا وكذا فلا بأس.

And I asked himasws about the bartering in the wheat, is it correct?’ Heasws said: ‘When it is bought from you such and such, there is no problem’.

وسألته عن السلم في النخل قال: لا يصلح، وإن اشترى منك هذا النخل فلا بأس - أي كيلا مسمى بعينه -.

And I asked himasws about bartering the palm tree. Heasws said: ‘It is not correct, and if this palm tree is bought from you, there is no problem, i.e., lest it is name with exactness’.

وسألته عن الرجلين يشتر كان في السلم أيصلح لهما أن يقتسما قبل أن يقبضا ؟ قال: لا بأس.

And I asked himasws about the two men buying what was in a barter, is it correct for them that they distribute it before they take possession of it?’ Heasws said; ‘There is no problem’.

وسألته عن الحيوان بالحيوان نسية وزيادة دراهم، ينقد الدراهم ويؤخر الحيوان أيصلح ؟ قال: إذا تراضيا فلا بأس.

And I asked himasws about the animal with the animal (bartering) and the Dirhams in addition. The Dirhams are examined and the animal is delayed, is it correct?’ Heasws said: ‘When they are both in agreement, there is no problem’.

وسألته عن الرجل يكاتب مملوكه على وصفاء ويضمن عند ذلك أيصلح ؟ قال: إذا سمى خماسيا أو رباعيا أو غيره فلا بأس.

And I asked himasws about the man who contracts his slave upon description and guarantees with that, is that correct?’ Heasws said: ‘When he specifies a fifth, or a quarter or something else, there is no problem’.

وسألته عن الرجل يشتري الجارية فيقع عليها، أيصلح له أن يبيعها مرابحة ؟ قال: لا بأس.

And I asked himasws about the man who buys the slave girl and copulates with her, is it correct for him that he sells here at a profit?’ Heasws said: ‘There is no problem’.

وسألته عن رجل له على آخر حنطة، أيأخذ بكيلها شعيرا ؟ قال: إذا رضيا فلا بأس.

And I asked himasws about a man who has wheat for him upon another, can he weight it as barley?’ Heasws said: ‘When they are both in agreement, there is no problem’.

وسألته عن رجل له على آخر تمر أو شعير أو حنطة أياخذ قيمته الدراهم ؟ قال إذا قومه دراهم فسد، لان الاصل الذي اشتراه دراهم، فلا يصلح دراهم بدراهم.

And I asked himasws about a man who has dates for him, or barley, or wheat upon another, can he take its price in Dirhams?’ Heasws said: ‘When its value is in Dirhams, it is spoilt, because the origin, which he had bought would be Dirhams, therefore it is not correct, the Dirhams with the Dirhams’.

وسألته عن الرجل يشتري الطعام، أيحل له أن يولي منه قبل أن يقبضه ؟ قال: إذا لم يربح عليه شئ فلا بأس، وإن ربح فلا يصلح حتى يقبضه.

And I asked himasws about the man who buys the food, is it Permissible for him that he turns around from it before he takes possessions of it?’ Heasws said: ‘When it has not gained anything upon him, there is no problem, and if it has gained, it is not correct until he does take possession of it’.

وسألته عن الرجل يشتري الطعام أيصلح له بيعه قبل أن يقبضه ؟ قال: إذا ربح لم يصلح حتى يقبض، وإن كان يوليه فلا بأس.

And I asked himasws about the man who buys the food, is it correct for him that he sells it before he takes possession of it?’ Heasws said: ‘When it has gained (in price) it is not correct until he does take possession of it, and if he were turn it, there is no problem’.

وسألته عن رجل اشترى سمنا ففضل له أيحل له أن يأخذ مكانه رطلا أو رطلين زيتا ؟ قال: إذا اختلفا وتراضيا فليأخذ ما أحب فلا بأس.

And I asked himasws about a man who buys butter, so there is extra for him, is it Permissible for him that he takes in place of it, one ratl or two ratls of oil?’ Heasws said: ‘When there is an interchange and they are both in agreement, then let him take whatever he likes, there is no problem’.

وسألته عن رجل استأجر أرضا أو سفينة بدرهمين فآجر بعضها بدرهم ونصف وسكن فيما بقي، أيصلح ذلك ؟ قال: لا بأس.

And I asked himasws about a man who rents a land or a ship for two Dirhams, and he rents out part of it for a Dirham and a half, and dwells in what remains, is that correct for him?’ Heasws said: ‘There is no problem’.

وسألته عن مملوكة بين رجلين زوجها أحدهما والآخر غائب هل يجوز النكاح ؟ قال: إذاكره الغائب لم يجز النكاح.

And I asked himasws about a slave girl between two men, one of them marries her while the other one is absent, is the marriage allowed?’ Heasws said: ‘If the absentee dislikes it, the marriage is not allowed’.

وسألته عن رجل استأجر بيتا بعشرة دراهم، فأتاه خياط أو غيره فقال: اعمل فيه الاجر بيني وبينك، وما ربحت فلي ولك، فربح اكثر من أجر البيت أيحل له ذلك ؟ قال: لا بأس.

And I asked himasws about a man who rents a house for ten Dirhams. Then a tailor or someone else comes to him and says, ‘I shall work in it and the rent will be split between me and you, and whatever gain would be for me and you. So, the gain is more than the rent of the house, is that Permissible for him?’ Heasws said: ‘There is no problem’.

وسألته عن رجل قال لرجل: اعطيك عشرة دراهم وتعلمني عملك وتشاركني هل يحل ذلك له ؟ قال: إذا رضي فلا بأس به.

And I asked himasws about a man who says to a man, ‘I shall give you ten Dirhams and you teach me your work and participate me, is that Permissible for him?’ Heasws said: ‘There is no problem with it’.

وسألته عن رجل أعطى رجلا مائة درهم يعمل بها على أن يعطيه خمسة دراهم أو أقل أو أكثر، أيحل ذلك ؟ قال: لا، هذا الربا محضا.

And I asked himasws about a man who give one hundred Dirhams to a man to work with it upon (a stipulation) that he would give him five Dirhams or less or more, is that Permissible?’ Heasws said: ‘No, this (is forbidden and) is pure interest’.

وسألته عن رجل أعطى عبده عشرة دراهم أن يؤدي إليه كل شهر عشرة دراهم، أيحل ذلك ؟ قال: لا بأس.

And I asked himasws about a man who gives ten Dirhams to his slave that he would bring to him ten Dirham, is that Permissible?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل يعطي عن زكاته عن الدراهم دنانير، وعن الدنانير دراهم بالقيمة، أيحل ذلك ؟ قال: لا بأس.

And I asked himasws about the man who gives his Zakat of his Dirhams in Dinars, and of his Dinars in Dirhams with the price, is that Permissible?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل يبيع السلعة ويشترط أن له نصفها ثم يبيعها مرابحة أيحل ذلك ؟ قال: لا بأس.

And I asked himasws about the man who sells merchandise and stipulates that for him would be half of it, then he sells it for a profit, is that Permissible?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل استأجر دارا بشئ مسمى على أن عليه بعد ذلك تطيينها وإصلاح أبوابها، أيحل ذلك ؟ قال: لا بأس.

And I asked himasws about the man who rents a house for a specified thing upon a stipulation that upon him, after that, would be its upkeep and repairing its doors, is that Permissible?’ Heasws said: ‘There is no problem’.

وسألته عن رجل باع بيعا إلى أجل فحل الاجل والبيع عند صاحبه فأتاه البيع فقال: بعني الذى اشتريت مني وحط لي كذا وكذا فا قاصك من مالي عليك، أيحل ذلك ؟ قال: إذا رضيا فلا بأس.

And I asked himasws about a man who sells something to a term. So, the term arrived and the item was with its owner. The buyer came to him and said, ‘Sell me that which you bought from me, and drop such and such (price) for me, and I shall give you from my wealth’, is that Permissible?’ Heasws said: ‘When they are both in agreement, there is no problem’.

وسألته عن الاضحى بمنى كم هو ؟ قال: ثلاثة أيام.

And I asked himasws about the sacrifice at Mina, how many (days) is it?’ Heasws said: ‘Three days’.

وسألته عن الاضحى في غير منى كم هو ؟ قال: ثلاثة أيام.

And I asked himasws about the sacrifice in other than Mina, how many (days) is it?’ Heasws said: ‘Three days’.

وسألته عن رجل كان مسافرا فقدم بعد الاضحى بيومين أيضحي في اليوم الثالث ؟ قال: نعم.

And I asked himasws about a man who was a traveller, he came after the sacrifice by two days, can he sacrifice on the third day?’ Heasws said: ‘Yes’.

وسألته عن رجل كان له على آخر عشرة دراهم فقال له: اشتر ثوبا فبعه واتضع ثمنه وما اتضعت فهو علي، أيحل ذلك ؟ قال: إذا تراضيا فلا بأس.

And I asked himasws about a man who had from him ten Dirhams upon another, so he said to him, ‘Buy a cloth and sell it and place its price, and whatever is placed would be upon me’, is that Permissible?’ Heasws said: ‘When they are both in agreement, there is no problem’.

وسألته عن رجل باع ثوبا بعشرة دراهم إلى أجل ثم اشتراه بخمسة دراهم بنقد قال: إذا لم يشترط ورضيا فلا بأس.

And I asked himasws about a man who sells a cloth for ten Dirhams to a term, then buys it for five Dirhams in cash. Heasws said: ‘When there were no stipulations and they are both in agreement, there is no problem’.

وسألته عن الرجل يكون خلف الامام يجهر بالقراءة وهو يقتدي به هل له أن يقرأ خلفه ؟ قال: لا، ولكن لينصت للقرآن.

And I asked himasws about the man who happens to be behind the prayer leader being loud with the recitation and he follows him, is it for him that he recites behind him?’ Heasws said: ‘No, but let him listen to the Quran’.

وسألته عن الرجل يكون خلف الامام يقتدي به في الظهر والعصر يقرء خلفه ؟ قال: لا، ولكن يسبح ويحمد ربه ويصلي على النبي - (صلى الله عليه وآله) - وعلى أهل بيته.

And I asked himasws about the man who happens to be behind the prayer leader, following him, in Al-Zohr and Al-Asr, can he recite behind him?’ Heasws said: ‘No, but he can Glorify, and Praise his Lordazwj and send Salawat upon the Prophetsaww, and upon the People of hissaww Household’.

وسألته عن الخاتم فيه نقش تماثيل سبع أو طير أيصلى فيه ؟ قال: لا.

And I asked himasws about the ring wherein is an engraving of a picture of a lion or a bird, can he pray Salat in it?’ Heasws said: ‘No’.

وسألته عن الرجل أيحل له أن يفضل بعض ولده على بعض ؟ قال: قد فضلت فلانا على أهلي وولدي فلا بأس.

And I asked himasws about the man, ‘Is it Permissible for him that he prefers one of his children over the others (his children)?’ Heasws said: ‘Iasws have preferred so and so over myasws family and myasws son. There is no problem’.

وسألته عن قوم اجتمعوا على قتل آخر ما حالهم ؟ قال: يقتلون به.

And I asked himasws about a group having gathered upon killing another, what is their state?’ Heasws said: ‘They would be killed for it’.

وسألته عن قوم أحرار اجتمعوا على قتل مملوك ما حالهم ؟ قال: يردون ثمنه.

And I asked himasws about a group of free people gathered upon killing a slave, what is their state? Heasws said: ‘They will return his price (to his master)’.

وسألته عن امرأة تزوجت قبل أن تنقضي عدتها. قال: يفرق بينها وبينه، و يكون خاطبا من الخطاب.

And I asked himasws about a woman who got married before the expiry of her waiting period. Heasws said: ‘There would be a separation between her and him, and he would be a proposer from the proposers’.

وسألته عن رجل تزوج جارية أخيه أو عمه أو ابن أخيه فولدت، ما حال الولد ؟ قال: إذا كان الولد يرث من مليكة شيئا عتق.

And I asked himasws about a man who got his slave girl married to his brother, or his uncles, or a son of his uncle, and she gives birth. What is the state of the child?’ Heasws said; ‘If the child has inherited anything from his wealth, he is free’.

وسألته عن نصراني يموت ابنه وهو مسلم هل يرثه ؟ قال: لا يرث أهل ملة ملة.

And I asked himasws about a Christian, his son dies and he is a Muslim, would he inherit him?’ Heasws said: ‘The people of one religion cannot inherit (from another) religion’.

وسألته عن لحوم الحمر الاهلية قال: نهى رسول الله (صلى الله عليه وآله)، وإنما نهى عنها لانهم يعملون عليها، وكره أكل لحومها لئلا يفنوها.

And I asked himasws about the meat of the domesticated donkey. Heasws said: ‘Rasool-Allahsaww forbade (it), and rather hesaww forbade from it because they were working upon these, and hesaww dislike that its meat be eaten lest they are annihilated’.

وسألته عن المرأة أتحف الشعر عن وجهها ؟ قال: لا بأس.

And I asked himasws about the woman who gifts the hair from her face?’ Heasws said: ‘There is no problem’.

وسألته عن المرأة تزوج على عمها أو خالها ؟ قال: لا.

And I asked himasws about the woman who gets married to her paternal uncle or her maternal uncle? Heasws said: ‘No’.

وسألته عن الرجل يحلف على اليمين ويستشني، ما حاله ؟ قال: هو على ما استشنى.

And I asked himasws about the man who swears upon the oath and makes an exclusion (if Allahazwj so Desires), what is his state? Heasws said: ‘He is upon what he excluded’.

وسألته عن تفريج الاصابع في الركوع أسنة هو ؟ قال: إن شاء فعل، وإن شاء ترك.

And I asked himasws about spacing the fingers during the Ruku, is it a Sunnah? Heasws said: ‘If he like he does it, if he like he leaves it’.

وسألته عن المطر يجري في المكان فيه العذرة فيصيب الثوب أيصلى فيه قبل أن يغسل ؟ قال: إذا جرى به المطر فلا بأس.

And I asked himasws about the rain (water) flowing in the place wherein is the rubbish, and the cloth is hit, can one pray Salat in it before he washes?’ Heasws said: ‘When the rain is flowing with it, there is no problem’.

وسألته عن الثوب يقع في مربط الدابة على بولها وروثها كيف يصنع ؟ قال: إن علق به شئ فليغسله وإن كان جافا فلا بأس.

And I asked himasws about the cloth falling in an enclosure of the animals upon its urine and its dung, how should he deal with it?’ Heasws said: ‘If anything is attached with it, then let him wash it, and if it was dry, there is no problem’.

وسألته عن الطعام يوضع على السفرة أو الخوان قد أصابه الحمر، أيؤكل ؟ قال: إن كان الخوان يابسا فلا بأس.

And I asked himasws about the food placed upon the dining table or the spread which had been hit by the wine, can one eat?’ Heasws said: ‘If the table was dry, there is no problem’.

وسألته عن أكل السلحفاة والسرطان والجري قال: أما الجري فلا يؤكل، ولا السلحفاة ولا السرطان.

And I asked himasws about eating the turtle, and the crab and the catfish. Heasws said; ‘As for the catfish, do not eat, nor the turtle nor the crab’.

وسألته عن اللحم الذي يكون في أصداف البحر والفرات أيؤكل ؟ قال: ذلك لحم الضفدع فلا يصلح أكله.

And I asked himasws about the meat which happens to be in the shells of the sea and the Euphrates, can it be eaten?’ Heasws said: ‘That is the meat of the frog, therefore it is not correct to eat it’.

وسألته عن الطين يطرح فيه السرقين يطين به المسجد أو البيت، أيصلى فيه ؟ قال: لا بأس

And I asked himasws about the clay, the manure is put in it, the Masjids are smeared with it, or the house, can one pray Salat in it?’ Heasws said: ‘There is no problem’.

وسألته عن الجص يطبخ بالعذرة أيصلح أن يجصص به المسجد ؟ قال: لا بأس.

And I asked himasws about the mortar cooked with the excreta, is it correct for the Masjid to be plastered with it?’ Heasws said: ‘There is no problem’.

وسألته عن البور يا تبل فيصيبها ماء قذر فيصلى عليها ؟ قال: إذا يبس فلا بأس.

And I asked himasws about the unploughed land, dirty water having had poured upon it, can one pray Salat upon it?’ Heasws said: ‘When it is dry, there is no problem’.

وسألته عن امرأة أسلمت ثم أسلم زوجها وقد تزوجت غيره ما حالها ؟ قال: هي للذي تزوجت، ولا ترد على الاول.

And I asked himasws about a woman who became a Muslim, then her husband became a Muslim and she had already married someone else, what is her state?’ Heasws said: ‘She is for the one she married, and will not return to the first one’.

وسألته عن امرأة أسلمت ثم أسلم زوجها، تحل له ؟ قال: هو أحق بها ما لم تتزوج، ولكنها تخير فلها ما اختارت.

And I asked himasws about a woman who became a Muslim, then her husband became a Muslim, is she Permissible for him?’ Heasws said: ‘He is more rightful with her for long as she has not re-married, but she will choose, for her would be whatever she chooses’.

وسألته عن حد ما يقطع فيه السارق وما هو ؟ قال: قطع أمير المؤمنين (عليه السلام) في ثمن بيضة حديد درهمين أو ثلاثة.

And I asked himasws about a limit regarding which the hand of the thief would be cut, what is it?’ Heasws said: ‘Amir Al-Momineenasws cut regarding the price of an egg, two iron Dirhams or three’.

وسألته عن رجل سرق جارية ثم باعها هل يحل فرجها لمن اشتراها ؟ قال: إذا اتهم أنها سرقة فلا تحل له، وإن لم يعلم فلا بأس.

And I asked himasws about a man who steals a slave girl, then sells her, would her private parts be Permissible for the one who buys her?’ Heasws said: ‘When there is an accusation she is stolen, she would not be Permissible for him, and if he does not know, then there is no problem’.

وسألته عن الكلب والفأرة إذا أكلا من الجبن أو السمن أيؤكل ؟ قال: يطرح ما شماه ويؤكل ما بقي.

And I asked himasws about the dog and the mouse when they eat from the cheese or the butter, can one eat it?’ Heasws said: ‘Throw what it has smelt and eat what remains’.

وسألته عن فأرة أو كلب شرب من سمن أو زيت أو لبن أيحل أكله ؟ قال: إن كان جرة أو نحوها فلا يأكله، ولكن ينتفع به في سراج أو غيره، وإن كان أكثر من ذلك فلا بأس بأكله إلا أن يكون صاحبه موسر. فليهرقه ولا ينتفعن به في شئ

And I asked himasws about a mouse or a dog drinking from butter or oil or milk, is it Permissible to eat it? Heasws said: ‘If it was a jar or the like of it, do not eat it, but you can benefit by in it (to use) in a lamp or something else; and if it was more than that, then there is no problem to eat it, except if its owner is financially straitened, then let him stir it and not utilise it in anything’.

وسألته عن رجل تصدق على بعض ولده بصدقة ثم بداله أن يدخل فيها غيره مع ولده، أيصلح ذلك له ؟ قال: يصنع الوالد بمال ولده ما شاء، والهبة من الوالد بمنزلة الصدقة لغيره.

And I asked himasws about a man who gives in charity upon (owned by) one of his children, then there is a change of mind for him and he included someone else in it along with his child, is that correct for him? Heasws said: ‘The parent can do with the wealth of his child whatever he so desires, and the gift from the parent is at the status of the charity to others’.

وسألته عن رجلين نصرانيين باع أحدهما صاحبه خنزيرا أو خمرا إلى أجل مسمى فأسلما قبل أن يقبض الثمن، هل يحل له ثمنه بعد إسلامه ؟ قال: إنما له الثمن فلا بأس بأخذه.

And I asked himasws about two Christian men, one of them sells a pig to his companions, or wine, to a specified term, but he becomes a Muslim before he takes possession of the price, is its price Permissible for him after his Islam? Heasws said: ‘But rather, the price is for him, there is no problem with taking it’.

وسألته عن رجل شهد عليه ثلاثة رجال أنه زنى بفلانة، وشهد الرابع أنه قال لاأدري بمن زنى بفلانة أو غيرها. قال: ما حال الرجل إن كان أحصن أولم يحصن لم يتم الحديث.

And I asked himasws about a man against whom three men have testified that he committed adultery with so and so woman, and the fourth witness testified that he did not know whether he committed adultery, with so and so woman or someone else. Heasws said: ‘What is the state of the man, if he was married or not married’ – the Hadeeth is not complete.

وسألته عن رجل طلق قبل أن يدخل بامرأته فادعت أنها حامل، منه ما حالها ؟ قال: إن قامت البينة أنه أرخى ستراثم أنكر الولد لاعنها وبانت منه، وعليه المهر كاملا.

And I asked himasws about a man who divorces before he enters his wife, and she claims that she is pregnant from him, what is her state?’ Heasws said: ‘If she establishes the proof that he loosened a veil, then denies the child, he would curse her and she would be irrevocably divorced from him, and upon him would be the complete dower.

وسألته عن الخبز أيصلح أن يطين بالسمن ؟ قال: لا بأس.

And I asked himasws about the bread, is it correct that it be oiled with the butter?’ Heasws said: ‘There is no problem’.

وسألته عن فراش اليهودي أينام عليه ؟ قال: لا بأس.

And I asked himasws about a bed of the Jew, can one sleep upon it?’ Heasws said: ‘There is no problem’.

وسألته عن ثياب النصراني واليهودي أيصلح أن يصلي فيه المسلم ؟ قال: لا.

And I asked himasws about a cloth of the Christian and the Jew, is it correct if the Muslim prays Salat in it?’ Heasws said: ‘No’.

وسألته عن رجل قذف امرأته طلقها ثم طلبت بعد الطلاق قذفه إياها، قال إن أقر جلد، وإن كانت في عدة لاعنها.

And I asked himasws about a man who accuses his wife, divorces her, then afterwards the divorcer seeks her. Heasws said; ‘If he accepts, he would be lashed, and if she was during her waiting period, he curses her’.

وسألته عن رجل مسلم تحته يهودية أو نصرانية أو أمة نفى ولدها وقذفها هل عليه لعان ؟ قال: لا.

And I asked himasws about a Muslim man under whom is a Jewess or a Christian woman or a maid, denies her child and accuses her, is a curse upon him?’ Heasws said: ‘No’.

وسألته عن رجل قال لامته وأراد أن يعتقها ويتزوجها: أعتقتك وجعلت عتقك صداقك، قال: عتقت، وهي بالخيار إن شاءت تزوجت وإن شاءت فلا، وإن تزوجته فليعطها شيئا، وإن قال: تزوجتك وجعلت مهرك عتقك جاز النكاح، وإن أحب يعطيها شيئا.

And I asked himasws about a man who says to his maid and he intends to free her and marry her, ‘I free you and make your freedom to be your dower’. Heasws said: ‘She is free and she is with a choice, if she like she marries and if she likes, no; and if she does marry him, then let him give her something, and if he says, ‘I marry you and make your freedom to be your dower’, the marriage is allowed, and if he likes, he gives her something’.

وسألته عن مكاتب بين قوم أعتق بعضهم نصيبه، ثم عجز المكاتب بعد ذلك ما حاله ؟ قال: عتق بما عتق منه ويستسعى فيما بقي.

And I asked himasws about a written contract between a group freeing part of him, then the contractee is unable (to complete the contract) after that, what is his state? Heasws said: ‘He is free with what is freed from it, and he will strive regarding what remains’.

وسألته عن رجل كاتب مملوكه وقال بعد ما كاتبه: هب لي بعض مكاتبتي وأعجل بعض مكاتبتي لك مكاني أيحل ذلك ؟ قال: إذا كانت هبة فلا بأس، وإن قال: حط عني وأعجل لك فلا يصلح.

And I asked himasws about a man who contracts his slave and says after having contracted him, ‘Gift to me part of my contract and I shall make part of my contract to be for you in its place’, is that Permissible?’ Heasws said: ‘When it was a gift, there is no problem, and if he says, ‘Drop from me and I shall make for you’, then it is not correct’.

وسألته عن مكاتب أدى نصف مكاتبته أو بعضها ثم مات وترك ولدا ومالا كثيرا ما حاله ؟ قال: إذا أدى النصف عتق ويؤدي مكاتبته من ماله وميراثه لولده.

And I asked himasws about a contracted slave fulfilling half of his contract, or part of it, then dies and leaves a child and a lot of wealth, what is his state?’ Heasws said: ‘When he has fulfilled the half, he is free, and it would be paid to the contractor from his wealth and his inheritance to his children’.

وسألته عن المسلم هل يصلح له أن يأكل مع المجوسي في قصعة واحدة، ويقعد معه على فراشه أوفي مسجده أو يصافحه؟ قال: لا

And I asked himasws about the Muslim, is it correct for him that he eats with the Magians in one bowl, and sits with him upon his bed or in his Masjid, or shakes his hand?’ Heasws said: ‘No’.

وسألته عن المكاتب جنى جناية على من هي ؟ قال: هي على المكاتب

He said, ‘And I asked himasws about the contracted slave committing a crime, upon whom would it be?’ Heasws said: ‘It is upon the contracted slave’.

وسألته عن المكاتب عيه فطرة رمضان، أو على من كاتبه، أو تجوز شهادته ؟ قال: الفطرة عليه، ولا تجوز شهادته.

And I asked himasws about the contracted slave, is the Fitra of (the Month of) Ramazan upon him, or upon the one who contracted him, or is his testimony allowed?’ Heasws said: ‘The Fitra is upon him and his testimony is not allowed’.

وسألته عن رجل أعتق نصف مملوكه وهو صحيح ما حاله ؟ قال: يعتق النصف، ويسعى في النصف الآخر يقوم قيمة عدل.

And I asked himasws about a man who frees half of his slave and he is healthy, what is his state?’ Heasws said: ‘He is half free and he should strive regarding the other half, establishing a fair price’.

وسألته عن الرجل أيصلح له أن يلبس الطيلسان فيه ديباج، والبركان عليه حرير ؟ قال: لا.

And I asked himasws about the man, is it correct for him that he wears a pallium wherein is brocade, and the back cloth having silk upon it?’ Heasws said: ‘No’.

وسألته عن الديباج أيصلح لباسه للناس ؟ قال: لا.

And I asked himasws about the brocade, is its garment correct for the people?’ Heasws said: ‘No’.

وسألته عن الخلاخيل أيصلح لبسها للنساء والصبيان ؟ قال: إن كن صما فلا بأس، وإن يكن لها صوت فلا.

And I asked himasws about the anklets, is it correct for the women and the children to wear these? Heasws said: ‘If these were silent, there is no problem, and if there happens to be sound for it, then no’.

وسألته عن الرجل أيصلح أن يركب دابة عليها الجلجل ؟ قال: إن كان له صوت فلا، وإن كان أصم فلا بأس.

And I asked himasws about the man, is it correct that he rides an animal having the small bell upon it? Heasws said: ‘If there was a sound for it, then no, and if it was silent, there is no problem’.

وسألته عن الفأرة تموت في السمن والعسل الجامد أيصلح أكله ؟ قال: اطرح ما حول مكانها الذي ماتت فيه، وكل ما بقي ولا بأس

And I asked himasws about the mouse dying in the solidified butter and the honey, is it correct to eat it?’ Heasws said: ‘Thrown what is around its place in which it died and eat what remains, and there is no problem’.

وسألته عن الماشية تكون لرجل فيموت بعضها، أيصلح له بيع جلودها ودباغها ويلبسها ؟ قال: لا، وإن لبسها فلا يصلي فيها.

And I asked himasws about the cattle of a man, some of them die, is it correct for him that he sells their skins, and their tanning and wear these?’ Heasws said: ‘No, and if he wears these, he cannot pray Salat in it’.

وسألته عن الدابة أيصلح أن يضرب وجهها أو يسمها بالنار ؟ قال: لا بأس.

And I asked himasws about the animal, is it correct to strike its face or brand it with the fire?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل أيصلح أن يأخذ من لحيته ؟ قال: أما من عارضيه فلا بأس وأما من مقدمه فلا يأخذ.

And I asked himasws about the man, is it correct if he takes from his beard? Heasws said: ‘As for from its sides, there is no problem, and as for from its front, he should not take’.

وسألته عن أخذ الشاربين أسنة هو ؟ قال: نعم.

And I asked himasws about taking the moustache, is it a Sunnah?’ Heasws said: ‘Yes’.

وسألته عن النثر للسكر في العرس أو غيره أيصلح أكله ؟ قال: يكره أكل ما انتهب.

And I asked himasws about the confuting of the sugar during the wedding, or something else, is it correct to eat it? Heasws said: ‘It is abhorrent to eat what is expired’.

وسألته عن جعل الآبق والضالة، قال: لا بأس.

And I asked himasws about making (a reward) for the absconded and the lost. Heasws said: ‘There is no problem’.

وسألته عن بيع الولاء يحل ؟ قال: لا.

And I asked himasws about selling the loyalty, Permissible?’ Heasws said: ‘No’.

وسألته عن الرجل هل يصلح أن يصلي في مسجد و حيطانه كوى كله قبلته وجانبيه وأمرأة تصلي حياله يراها ولا تراه ؟ قال: لا بأس.

And I asked himasws about the man, is it correct if he prays Salat in a Masjid and its walls have holes in them, its front and its sides, and a woman is praying Salat behind it, he can see her and she cannot see him?’ Heasws said: ‘There is no problem’.

وسألته عن المرأة تكون في صلاتها قائمة يبكي ابنها إلى جنبها، هل يصلح لها أن تتناوله وتحمله وهي قائمة ؟ قال: لاتحمل وهي قائمة.

And I asked himasws about the woman who happens to be standing in her Salat, her son is crying by her side, is it correct for her that she takes him and carries him while she is standing?’ Heasws said: ‘She cannot carry while she is standing’.

وسألته عن الاضحية، قال: ضح بكبش أملح أقرن فحلا سمينا، فإن لم تجد كبشا سمينا فمن فحولة المعزى وموجوء من الضأن أو المعزى، فإن لم تجد فنعجة من الضأن سمينة.

And I asked himasws about the sacrifice. Heasws said: ‘Sacrifice with a ram, clear, horned, male, fat. If you cannot find a fat ram, then a male goat, and a fat one from the sheep or the goat. If you cannot find, then and ewe from the fat sheep.

وكان علي (عليه السلام) يقول: ضح بثني فصاعدا، واشتره سليم الاذنين و العينين، واستقبل القبلة، وقل حين تريد أن تذبح: (وجهت وجهي للذي فطرالسماوات والارض حنيفا مسلما وما أنا من المشركين إن صلاتي ونسكي ومحياي و مماتي لله رب العالمين، لا شريك له وبذلك امرت وأنا من المسلمين، اللهم منك ولك، اللهم تقبل مني، بسم الله الذي لاإله إلا هو والله أكبر وصلى الله على محمد وعلى أهل بيته) ثم كل وأطعم.

And Aliasws was saying: ‘Sacrifice with a praiseworthy onwards, and buy it (which is) sound (in good order) of the ears, and the eyes, and face the Qiblah, and say when you want to sacrifice, ‘I turn my face to the One Who Originated the skies and the earth, being upright, Muslim, and I am not from the Polytheists. My Salat and my rituals and my life and my death are for Allahazwj Lordazwj of the worlds, there being no associates for Himazwj, and by that I am Commanded and I am from the submitters. O Allahazwj! From Youazwj and for Youazwj. Accept from me. In the Name of Allahazwj Who, there is no god except Heazwj, and Allahazwj is the Greatest, and may Allahazwj Send Salawat upon Muhammadsaww and upon the People of hissaww Household’, then eat and feed’.

وسألته عن التكبير في أيام التشريق، قال: يوم النحر صلاة الاولى إلى آخر أيام التشريق من صلاة العصر يكبر يقول: (الله أكبر الله أكبر لا إله إلا الله والله أكبر ولله الحمدالله أكبر على ما هدانا الله أكبر على ما رزقنا من بهيمة الانعام).

And I asked himasws about the Takbeer in the days of Al-Tashreek. Heasws said: ‘The day of the sacrifice, the first Salat up to the end of the days of Al-Tashreek from Salat Al-Asr, exclaim Takbeer saying, (الله أكبر الله أكبر لا إله إلا الله والله أكبر ولله الحمدالله أكبر على ما هدانا الله أكبر على ما رزقنا من بهيمة الانعام)..

وسألته عن الرجل يكون لولده الجارية أيطؤها ؟ قال: إن أحب أن يقومها على نفسه قيمة، ويشهد شاهدين على نفسه بثمنها، فيطؤها إن أحب، وإن كان لولده مال وأحب أن يأخذ منه فليأخذ، وإن كانت الام حية فلا احب أن تأخذ منه شيئا إلا قرضا.

And I asked himasws about the man whose son happens to have the slave girl, can he copulate with her?’ Heasws said: If he likes he can evaluate a price upon himself, and get two witnesses to witness upon himself with her price, then he can copulate with her if he so like; and if there was wealth for his son and he like to take from it, then let him take, and if it the mother was alive, then it is not liked that he takes anything from it except borrows it’.

وسألته عن الرجل يذبح على غير قبلة قال: لا بأس إذا لم يتعمد، وإن ذبح ولم يسم فلا بأس أن يسمي إذا ذكر بسم الله على أوله وآخره ثم يأكل.

And I asked himasws about the man slaughtering upon a direction other than the Qiblah. Heasws said: ‘There is no problem when it was not deliberate; and if he slaughters and does not Name (Bismillah), there is no problem if he Name when he remembers, ‘Bismillah upon its beginning and its end’, then he can eat’.

وسألته عن الزكاة أيعطاها من له المائة، قال: نعم، ومن له الدار والعبد، فإن الدار ليس نعدها مالا.

And I asked himasws about the Zakat, can one give it to the one who has one hundred for him?’ Heasws said: ‘And the one who has a house for him, and the slave, for the hour, weasws do not count it as wealth’.

وسألته عن الحائض قال: يشرب من سؤرها ولا يتوضؤ منه.

And I asked himasws about the menstruating one. Heasws said: ‘You can drink from her left-over, but you cannot do Wudu from it’.

وسألته عن المملوك يعطى من الزكاة ؟ قال: لا.

And I asked himasws about the slave, can he be given from the Zakat?’ Heasws said: ‘No’.

وسألته عن الصرورة يحجه الرجل من الزكاة ؟ قال: نعم، وليس ينبغي لاهل مكة أن يمنع الحاج شيئا من الدور ينزلونها.

And I asked himasws about the ones not having had performed Hajj, can they make get them to perform Hajj from the Zakat?’ Heasws: ‘Yes, and it isn’t befitting for the people of Makkah that he prevents the pilgrim of anything from the houses to descend’.

وسألته عن قول الله عزوجل: (اذكرو الله كثيرا) قال: قلت: من ذكر الله مائتي مرة أكثير هو ؟ قال: نعم.

And I asked himasws about the Words of Allahazwj Mighty and Majestic: and remember Allah much, [8:45]. I said, ‘One who mentions Allahazwj two hundred times, it is (classified as) ‘much’?’ Heasws said: ‘Yes’.

وسألته عن النوم بعد الغداة، قال: لا حتى تطلع الشمس.

And I asked himasws about the sleeping after the early morning. Heasws said: ‘No, until the sun emerges’.

قال: وذكر الخاتم قال: إذا اغتسلت فحوله من مكانه، وإن نسيت حتى تقوم في الصلاة فلا آمرك أن تعيد الصلاة

And I mentioned the ring. Heasws said: ‘When you wash, then turn it from its place, and if you forget until you are standing in the Salat, then Iasws do not order you to repeat the Salat’.

وذكر ذوالقرنين قلت: عبدا كان أم ملكا ؟ قال: عبد أحب الله فأحبه، ونصح لله فنصحه الله.

And I mentioned Zulqarnayn, I said, ‘Was he a servant (Prophetas) or a king?’ Heasws said: ‘A servant who loved Allahazwj and Allahazwj Loved him, and he advised for the Sake of Allahazwj, so Allahazwj Advised him’.

وسألته عن الاختلاف في القضاء عن أمير المؤمنين (عليه السلام) في أشياء من المعروف إنه لم يأمر بها ولم ينه عنها إلا أنه نهى عنها نفسه وولده، فقلت: كيف يكون ذلك ؟ قال: أحلتها آية، وحرمتها آية.

And I asked himasws about the differing in the judgments of Amir Al-Momineenasws regarding things from the good heasws did not order with nor did heasws forbid from these except that heasws forbade himselfasws and hisasws children from these, so I said, ‘How can that be so?’ Heasws said: ‘A Verse Permitted it and a Verse Prohibited it’.

فقلت: هل يصلح إلا بأن إحداهما منسوخة أم هما محكمتان ينبغي أن يعمل بهما ؟ قال: قد بين إذ نهى نفسه وولده.

I said, ‘Is it correct until one of the two was Abrogated or they are both Decisive, that heasws acted with both of these?’ Heasws said: ‘That is clear when heasws forbade himselfasws and hisasws children’.

قلت له: فما منع أن يبين للناس ؟ قال: خشي أن لا يطاع، ولو أن أمير المؤمنين (عليه السلام) ثبتت قدماه أقام كتاب الله كله، والحق كله. وصلى حسن وحسين وراء مروان ونحن نصلي معهم.

I said to himasws, ‘So what prevented himasws to explain to the people?’ Heasws said: ‘Fear that heasws would not be obeyed, and if Amir Al-Momineenasws had affirmed hisasws feet, heasws would have established the Book of Allahazwj all of it, and the Truth, all of it. And Hassanasws and Husaynasws had prayed Salat behind Marwan (due to Taqaiyya), and weasws pray Salat with them’.

وسألته عمن يروي عنكم تفسيرا وثوابه عن رسول الله (صلى الله عليه وآله) في قضاء أو طلاق أو في شئ لم نسمعه قط من مناسك أو شبهه في غير أن يسمى لكم عدوا، أو يسعنا أن نقول في قوله: الله أعلم إن كان محمد يقولونه، قال: لا يسعكم حتى، تستيقنوا.

And I asked himasws about the one who reports an interpretation from youasws, and its Reward from Rasool-Allahsaww regarding a judgment, or divorce, or regarding anything we have not heard at all from a ritual, or its like regarding other than the enemies are naming for youasws, or does it give us the leeway that we should be saying regarding his words, ‘Allahazwj is more Knowing if Muhammadsaww had said it’. Heasws said: ‘There is no leeway for you until you are certain’.

وسألته عن نبي الله هل كان يقول على الله شيئا قط، أو ينطق عن هوى، أو يتكلف ؟ فقال: لا،

And I asked himasws about a Prophetas of Allahazwj, did heas (ever) say anything against Allahazwj at all, or spoken from hisas own whims, or assumed?’ Heasws said: ‘No’.

فقلت: أرأيتك قوله لعلي (عليه السلام): من كنت مولاه فعلي مولاه، الله أمره به ؟ قال: نعم،

I said, ‘What is yourasws view of hissaww words for Aliasws: ‘One whose Master Isaww was, so Aliasws is his Masterasws’, did Allahazwj Command himsaww with it?’ Heasws said: ‘Yes’.

قلت: فأبرء إلى الله ممن أنكر ذلك منذ يوم أمر به رسول الله (صلى الله عليه وآله) ؟ قال: نعم،

I said, ‘So, shall I disavow to Allahazwj from the one who denies that since the day Rasool-Allahsaww ordered with it?’ Heasws said: ‘Yes’.

قلت: هل يسلم الناس حتى يعرفوا ذلك ؟ قال: لا، إلا المستضعفين من الرجال والنساء والولدان الذين لا يستطيعون حيلة ولا يهتدون سبيلا.

I said, ‘Are the people safe until they recognise that?’ Heasws said: ‘No, Except the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]’.

قلت: من هو ؟ قال: أرأيتم خدمكم ونساءكم ممن لا يعرف ذلك أتقتلون خدمكم وهم مقرون لكم ؟ وقال: من عرض عليه ذلك فأنكره فأبعده الله وأسحقه لا خير فيه.

I said, ‘Who is it?’ Heasws said: ‘What is your view of your servants and your womenfolk, they are from the ones who do not recognise that, will you be killing your servants while they are joined to you?’ And heasws said: ‘One to whom that is presented, but he denies it, so Allahazwj is Remote from him and he is destroyed, there is no good in him’.

وسألته عن رجل يقول: إن اشتريت فلانا فهو حر، وإن اشتريت هذا الثوب فهو صدقة، وإن نكحت فهي طلاق، قال: ليس ذلك بشئ.

And I asked himasws about a man saying, I buy so and so but he is free, and I buy this cloth but it is a charity, and I marry but it is a divorce’. Heasws said: ‘That isn’t anything (no effect)’.

وسألته عن الرجل يطلق امرأته في غير عدة، فقال: ان ابن عمر طلق امرأته على عهد رسول الله (صلى الله عليه وآله) وهي حائض، فأمره رسول الله (صلى الله عليه وآله) أن يراجعها ولم يحسب تلك التطليقة.

And I asked himasws about the man who divorces his wife without a waiting period. Heasws said: ‘Ibn Umar divorced his wife in the era of Rasool-Allahsaww and she was menstruating, so Rasool-Allahsaww ordered him to return to her and did not count that as the divorce’.

وسألته عن الرجل يقول لا مرأته: أنت علي حرام. قال: هي يمين يكفرها، قال الله تعالى لمحمد (صلى الله عليه وآله): (يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضات أزواجك والله غفور رحيم قد فرض الله لكم تحلة أيمانكم والله موليكم) فجعلها يمينا فكفر هانبي الله (صلى الله عليه وآله).

And I asked himasws about the man who is saying to his wife, ‘You are Prohibited unto me’. Heasws said: ‘It is an oath, he should expiate it. Allahazwj the Exalted Said to Muhammadsaww: O you the Prophet! Do not deny (yourself) what Allah has Permitted for you, seeking pleasure of your wives, and Allah is Forgiving, Merciful [66:1] Allah has Imposed for you all a dissolution of your oaths, and Allah is your Guardian, [66:2]. Heazwj Made it to be an oath, so Rasool-Allahsaww atoned for it’.

وسألته بما يكفر يمينه ؟ قال إطعام عشرة مساكين. فقلت: كم إطعام كل مسكين ؟ فقال: مدمد.

And I asked himasws of what can one expiate an oath with?’ Heasws said: ‘The feeding of ten poor ones’. I said, ‘How much to feed each poor one?’ Heasws said: ‘A Mudd, a Mudd (Handful)’.

وسألته عن رجل أكل ربا لا يرى إلا أنه حلال، قال: لا يضره حتى يصيبه متعمدا فهو رباء.

And I asked himasws about a man who consumes interest, not viewing it except as Permissible. Heasws said: ‘It would not harm him until he attaint it deliberately, then it would be interest’.

وسألته عن هذه الآية: (أو كسوتهم للمساكين) قال: ثوب يواري به عورته.

And I asked himasws about this Verse; ‘or their clothing [5:89] for the poor. Heasws said: ‘A garment to cover his nakedness with’.

وسألته عن رجل يقول: علي نذر، ولا يسمي شيئا، قال: ليس بشئ.

And I asked himasws about a man who is saying, ‘Upon me is a vow’, and he does not specify anything. Heasws said: ‘It isn’t anything’.

وسألته عن الصيام في الحضر، قال: ثلاثة أيام في كل شهر: الخميس في جمعة، والاربعاء في جمعة، والخميسن في جمعة.

And I asked himasws about the Fasting during the staying. Heasws said: ‘Three days during every month – the Thursday in a week, and the Wednesday in a week, and the Thursday in a week’.

وسألته عن الرجل يموت وله ام ولد وله معها ولد، أيصلح للرجل أن يتزوجها ؟ قال: اخبرك ما أوصى علي (عليه السلام) في امهات الاولاد ؟ قلت: نعم، قال: إن عليا أوصى: أيما امرأة منهن كان لها ولد فهي من نصيب ولدها.

And I asked himasws about the man who dies and for him is a mother of a child, and for him is a child with her, is it correct for the man that he gets married to her?’ Heasws said: ‘Shall Iasws inform you what Aliasws bequeathed regarding the mothers of the children?’ I said, ‘Yes’. Heasws said: ‘Aliasws bequeathed: ‘Whichever women from them who has a child for her, so she is from a share of her child’.

وسألته عن كسب الحجام، قال: إن رجلا أتى رسول الله (صلى الله عليه وآله) يسأله عنه، فقال له: هل لك ناضح ؟ قال: نعم، قال: اعلفه إياه.

And I asked himasws about the earning of the cupper. Heasws said: ‘A man came to Rasool-Allahsaww to ask himsaww about it. Hesaww said to him: ‘Is there a (water-drawing) camel for you?’ He said, ‘Yes’. Hesaww said: ‘Let it draw it for him’.

وسألته عن الرجل يتعمد الغناء يجلس إليه ؟ قال: لا.

And I asked himasws about the man who deliberates the singing, can one be seated to him?’ Heasws said: ‘No’.

وسألته عن الرجل يتصدق على ولده أيصلح له أن يردها ؟ قال: قال رسول الله (صلى الله عليه وآله): الذي يتصدق بصدقة ثم يرجع فيها مثل الذي يقئ ثم يرجع في قيئه.

And I asked himasws about the man who gives charity unto his child, is it correct for him that he retracts it?’ Heasws said: ‘Rasool-Allahsaww said: ‘The one who gives charity with a charity then retracts it, is an example of the one who vomits then retracts regarding his vomit’.

وسألته عن رجل يمر على ثمرة فيأكل منها ؟ قال: نعم، قد نهى رسول الله (صلى الله عليه وآله) أن تستر الحيطان برفع بنائها.

And I asked himasws about a man who passes by a fruit, so he eats from it? Heasws said: ‘Yes, Rasool-Allahsaww had forbidden that if it was veiled by the walls by the tallness of its construction’.

وسألته عن الرجل يعطي الارض على أن يعمرها ويكري أنهارها بشئ معلوم، قال: لا بأس.

And I asked himasws about the man who gives the land upon (a stipulation) that he would build it and to flow its rivers, for something known. Heasws said: ‘There is no problem’.

وسألته عن أهل الارض أيأكل في إنائهم إذا كانوا يأكلون الميتة والخنزير ؟ قال: لا، ولا في آنية الذهب والفضة.

And I asked himasws about the people of the land (Zimmi), can one eat in their utensils when they were eating the dead and the pig?’ Heasws said: ‘No, nor in a utensil of the gold and the silver’.

وسألته عن الكبائر التي قال الله عزوجل: (إن تجتنبوا كبائر ما تنهون عنه) قال: التي أوجب الله عليها النار.

And I asked himasws about the major sins which Allahazwj Mighty and Majestic Said: If you shun the major sins which you are Forbidden from, [4:31]. Heasws said: ‘Those Allahazwj has Obligated the Fire upon’.

وسألته عن الرجل يصرم أخاه وذا قرابته ممن لا يعرف الولاية ؟ قال: إن لم يكن عليه طلاق أو عتق فليكلمه.

And I asked himasws about the man, ‘Can one abandon his brother and the one with his relationship from the ones who do not recognise the Wilayah?’ Heasws said: ‘If there does not happen to be a divorce or a freeing (of a slave) upon him, then let him speak to him’.

وسألته عمن يرى هلال شهر رمضان وحده لا يبصره غيره، أله أن يصوم ؟ قال: إذا لم يشك فيه فليصم وحده، ويصوم مع الناس إذا صاموا.

And I asked himasws about the one sees the crescent of a Month of Ramazan alone, no one else having sighted it, is it for him that he Fasts? Heasws said: ‘When he does not doubt regarding it, then let him Fast alone, and he should Fast along with the people when they Fast’.

وسألته عن رجل طاف فذكر أنه على غير وضوء فكيف يصنع ؟ قال: يقطع طوافه، ولا يعثد بما طاف، وعليه الوضوء.

And I asked himasws about a man who performs Tawaaf, then he remembers that he is upon without a Wudu, how should he deal with it?’ Heasws said: ‘He should terminate his Tawaaf and not repeat what Tawaaf he had performed, and upon him is the Wudu’.

وسألته عن الرجل أيصلح أن يلمس ويقبل وهو يقضي شهر رمضان ؟ قال: لا

And I asked himasws about the man, is it correct that he touches and kisses (his wife) while he is paying back (Fasts of) a Month of Ramazan?’ Heasws said: ‘No’.

وسألته عن الرجل يمشي في العذرة وهي يابسة فتصيب ثيابه أو رجله، أيصلح له أن يدخل المسجد فيصلي ولم يغسل ما أصابه ؟ قال: إذا كان يا بسا فلا بأس.

And I asked himasws about the man who walks in the filth and it is dry, and it hits his clothes or his leg, is it correct for him that he enters the Masjid and he prays Salat, and does not wash what had hit him?’ Heasws said: ‘When it was dry, then there is no problem’.

وسألته عن الرجل يؤذن أو يقيم وهو على غير وضوء أيجزيه ذلك ؟ قال: أما الاذان فلا بأس، وأما الاقامة فلا يقيم إلا على وضوء، قلت: فإن أقام وهو على غير وضوء أيصلي بإقامته ؟ قال: لا.

And I asked himasws about the man proclaiming Azaan or Iqamah while he is without Wudu, is that allowed for him?’ Heasws said: ‘As for the Azaan, there is no problem, and as for the Iqamah, he should not proclaim Iqamah without Wudu’. I said, ‘If he proclaims Iqamah while he is without Wudu, can one pray Salat to his Iqamah?’ Heasws said: ‘No’.

وسألته عن الرجل يكسر بيض الحمام أو بعضه وفي البيض فراخ تتحرك، ما عليه ؟ قال: يتصدق عما تحرك منه بشاة، يتصدق بلحمها إذا كان محرما، وإن لم يتحرم الفراخ تصدق بثمنه دراهم أو شبهه، أو اشترى به علفا لحمام الحرم.

And I asked himasws about the man who breaks an egg of the dove or part of it, and in the egg there is a chick, what is upon it?’ Heasws said: ‘He should give in charity of what moved from it, with a ram, giving in charity with its meat when he was in Ihraam, and if he is not Ihraam, he should give in charity with its price in Dirhams or the like of it, or but bird-seed for the doves of the Sanctuary (Harrum)’.

وسألته عن رجل أصاب بيض نعام فيه فراخ قد تحركت، ما عليه ؟ قال: لكل فرخ بعير ينحره بالمنحر.

And I asked himasws about a man who attains an ostrich egg wherein is a moving chick, what is upon him? Heasws said: ‘For every chick, a camel, sacrificing it by the neck’.

وسألته عن النضوح يجعل فيه النبيذ أيصلح للمرأة أن تصلي وهو على رأسها ؟ قال: لا حتى تغتسل منه.

And I asked himasws about the perfume wherein is Al-Nabeez, is it correct for the woman that she prays Salat while it is upon her head?’ Heasws said: ‘No, until she washes from it’.

وسألته عن الكحل يصلح أن يعجن بالنبيذ ؟ قال: لا.

And I asked himasws about the Kohl, is it correct for it to be kneaded with the Nabeez?’ Heasws said: ‘No’.

وسألته عن الرجل يلبس الثوب المشبع بالعصفر، قال: إذا لم يكن فيه طيب فلا بأس.

And I asked himasws about the man wearing the cloth dyed with the saffron. Heasws said: ‘When there does not happen to be any perfume in it, there is no problem’.

وسألته عن المرأة وهي مختضبة بالحناء والوسمة، قال: إذا برز الفم والمنخر فلا بأس.

And I asked himasws about the woman, and she is dyed with the henna and the indigo. He said, ‘When the mouth and the nostrils can be seen, there is no problem’.

وسألته عن الرجل لبس فراء الثعالب والسنانير، قال: لا بأس، ولا يصلى فيه.

And I asked himasws about the man wearing fur of the fox and the rabbit. Heasws said: ‘There is no problem, but he should not pray Salat in it’.

وسألته عن لبس السمور والسنجاب والفنك والقاقم، قال: لا بأس، ولا يصلى إلا أن يكون ذكيا.

And I asked himasws about wearing the (fur of the) beaver, and the squirrel, and the fox, and the weasel. Heasws said: ‘There is no problem, but he cannot pray Salat unless it happens to be purified’.

وسألته عن الاقران بين التين والتمرو سائر الفواكه أيصلح ؟ قال: نهى رسول الله (صلى الله عليه وآله) عن الاقران، فإن كنت وحدك فكل ما أحببت، وإن كنت مع قوم فلا تقرن إلا بإذنهم.

And I asked himasws about the pairing between the olives and the dates, and the rest of the fruits, is it correct?’ Heasws said: ‘Rasool-Allahsaww forbade from the pairing. If you are alone then eat what you like, and if you were with people, then do not pair except with their permission’.

وسألته عن الرجل يقعد في المسجد ورجله خارج منه، أو انتقل من المسجد وهو في صلاته، أيصلح له ؟ قال: لا بأس.

And I asked himasws about the man sits in the Masjid and his legs are outside from it, or he shifts from the Masjid and he is in his Salat, is it correct for him?’ Heasws said: ‘There is no problem’.

وسألته عن الفضة في الخوان والصحفة والسيف والمنطقة وبالسرج أو اللجام يباع بدراهم أقل من الفضة أو أكثر يحل ؟ قال: يبيع الفضة بدنانير، وما سوى ذلك بدراهم.

And I asked himasws about the silver (ware) in the table, and the platters, and the sword, and the girdle, and the saddle and the bridle, should one sell for Dirhams less than the silver or is more Permissible?’ Heasws said: ‘Sell the silver for the Dinars, and whatever is besides that for the Dirhams’.

وسألته عن السرجو اللجام فيه الفضة أيركب به ؟ قال: إن كان مموها لا تقدر أن تنزع منه شيئا فلا بأس وإلا فلا تركب به.

And I asked himasws about the saddle and the bridle wherein is the silver, can one ride with it? ‘Heasws said: ‘If it was such that nothing can be removed from it, then there is no problem, or else do not ride with it’.

وسألته عن السيف يعلق في المسجد ؟ قال: أما في القبلة فلا، وأما في جانبه فلا بأس.

And I asked himasws about the sword hanged in the Masjid. Heasws said: ‘As for in the Qiblah, so no, and as for in its side, there is no problem’.

وسألته عن ألبان الاتن، أيشرب لدواء أو يجعل لدواء ؟ قال: لا بأس.

And I asked himasws about the dairy products, can one drink for medication or make it to be in a medication?’ Heasws said: ‘There is no problem’.

وسألته عن الشرب في الاناء يشرب فيه الخمر، قدح عيدان أو باطية أيشرب فيه ؟ قال: إذا غسل فلا بأس.

And I asked himasws about the drinking in a utensil in which the wine is drunk, a wooden mug or of glass, can one drink in it?’ Heasws said: ‘When it is washed, there is no problem’.

وسألته عن الرجل يغتسل في المكان من الجنابة أو يبول ثم يجف، أيصلح له أن يفترش ؟ قال: نعم إذا كان جافا.

And I asked himasws about the man washing in the place from the sexual impurity, or he urinates then it dries, is it correct that he spreads (for bed)?’ Heasws said: ‘Yes, when it was dry’.

وسألته عن الرجل يمر بالمكان فيه العذرة فتهب الريح فتسفي عليه من العذرة فيصيب ثوبه ورأسه، أو يصلي قبل أن يغسله ؟ قال: نعم ينفضه ويصلي فلا بأس.

And I asked himasws about the man who passed by the place wherein is the filth, and the wind blows it upon him from the filth, and it hits his clothes and his head, can he pray Salat before he washes it?’ Heasws Yes, he should shake it off and pray Salat, there is no problem’.

وسألته عن الخمر يكون أوله خمرا ثم يصير خلا، أيؤكل ؟ قال. نعم إذا ذهب سكره فلا بأس.

And I asked himasws about the wine, the beginning of it happens to be wine, then it becomes vinegar, can one consume it?’ Heasws said: ‘Yes, when its intoxicant is gone, there is no problem’.

وسألته عن حب الخمر أيجعل فيه الخل والزيتون أو شبهه ؟ قال: إذا غسل فلا بأس.

And I asked himasws about a container of the wine, can one make the vinegar, and the olive or the likes of it to be in it?’ Heasws said: ‘When it is washed, there is no problem’.

وسألته عن العقيقة عن الغلام والجارية ما هي ؟ قال: سواء كبش كبش، ويحلق رأسه في السابع، ويتصدق بوزنه ذهبا أو فضة، فإن لم يجد رفع الشعر أو عرف وزنه فإذا أيسر تصدق بوزنه.

And I asked himasws about the Aqeeqa of the boy and the girl, what is it? Heasws said: ‘Same, a ram, a ram, and his head would be shaved in the seventh (day), and charity be given of its weight in gold or silver. If he cannot find, shave the hair or recognise its weight, so whenever he is affluent (can afford it), then give in charity of its weight’.

وسألته عن الرجل يدعو وحوله إخوانه يجب عليهم أن يأمنوا ؟ قال: إن شاؤوا فعلوا، وإن شاؤوا سكتوا، فإن دعا بحق وقال لهم: أمنوا وجب عليهم أن يفعلوا.

And I asked himasws about the man who supplicates and his brethren are around him, is it Obligatory upon them to say ‘Ameen’? Heasws said: ‘If they so desire to, they can do so, and they like to they remain silent. If his supplication is rightful and he says to them, ‘Say Ameen’, it Obligates upon them that they do so’.

وسألته عن الغناء أيصلح في الفطر والاضحى والفرح ؟ قال: لا بأس ما لم يزمر به.

And I asked himasws about the singing, is it correct during the (Eids of) Al-Fitr and Al-Azha and the happiness? Heasws said: ‘There is no problem for as long as he does not blows (flute etc.) with it’.

وسألته عن شارب الخمر ما حاله إذا سكرمنها ؟ قال: من شرب الخمر فمات بعده بأربعين يوما لقى الله كعابد وثن.

And I asked himasws about a drinker of the wine, what is his state when he is intoxicated from it? Heasws said: 'One who drinks the wine and he dies after it within forty days, would meet Allahazwj like a worshipper of idols’.

وسألته عن النوح على الميت أيصلح ؟ قال: يكره.

And I asked himasws about the lamenting upon the dead, is it correct?’ Heasws said: ‘It is disliked’.

وسألته عن الشعر أيصلح أن ينشد في المسجد ؟ قال: لا بأس.

And I asked himasws about the poetry, is it correct if one vocalises in the Masjid?’ There is no problem’.

وسألته عن الضالة أيصلح أن تنشد في المسجد ؟ قال: لا بأس.

And I asked himasws about the lost property, is it correct that one publicises it in the Masjid? Heasws said: ‘There is no problem’.

وسألته عن فطرة شهر رمضان على كل إنسان هي، أم على من صام وعرف الصلاة ؟ قال: كل صغير وكبير ممن يعول.

And I asked himasws about Fitra of a Month of Ramazan, is it upon every human being, or upon one who Fasts and knows the Salat? Heasws said: ‘Every young and old from the ones dependant’.

وسألته عن قتل النملة أيصلح ؟ قال: لا تقتلها إلا أن تؤذيك.

And I asked himasws about killing the ant, is it correct? Heasws said: ‘Do not kill it except if it is harming you’.

وسألته عن قتل الهدهد، قال: لا تؤذيه ولا تذبحه فنعم الطير هو.

And I asked himasws about killing the Hoopoe bird. Heasws said: ‘Neither harm it nor slaughter it, for it is the good bird’.

وسألته عمن ترك قراءة ام القرآن ما حاله ؟ قال: إن كان متعمدا فلا صلاة له، وإن كان نسي فلا بأس.

And I asked himasws about the one who leaves recitation of the Mother of the Quran, what is its state?’ Heasws said: ‘If it was deliberate, there is no Salat for him, and if it was out of forgetfulness, there is no problem’.

وسألته عن الضب واليربوع أيحل أكله ؟ قال: لا.

And I asked himasws about the lizard and the jerboa, it is Permissible to eat it?’ Heasws said: ‘No’.

وسألته عمن كان عليه يومان من شهر رمضان كيف يقضيهما، قال: يفصل بينهما بيوم، وإن كان أكثر من ذلك فلا يقضيه إلا متواليا.

And I asked himasws about the one who had two days from a Month of Ramazan upon him, how would he pay back (the Fasting). Heasws said, ‘He would separate between them by a day; and if it was more than that, then he should not pay it back except consecutively’.

وسألته عن الرجل يلاعب المرأة أو يجردها أو يقبلها فيخرج منه الشئ ما عليه ؟ قال: إن جاءت الشهوة وخرج بدفق وفتر لخروجه فعليه الغسل، وإن كان إنما هو شئ لا يجد له شهوة ولا فترة لا غسل عليه، ويتوضؤ للصلاة.

And I asked himasws about the man playing with the woman, or strips her, or kisses her, and something comes out from him, what is upon him?’ Heasws said: ‘If the lust comes and it comes out with a stream and there is a period to its exit, then upon him is the bathing; and if it was rather something which he did not find any lust for it nor a period (of its exit), there is no bathing upon him, and he can perform Wudu for the Salat’.

وسألته عن المرأة ألها أن تعطي من بيت زوجها شيئا بغير إذنه ؟ قال: لا إلا أن يحللها.

And I asked himasws about the woman, is it for her that she gives something from the house of her husband without his permission? Heasws said: ‘No, except if he has permitted her’.

وسألته عن الرجل يطوف بعد الفجر أيصلي الركعتين خارجا من المسجد ؟ قال: يصلي في مكة لا يخرج منها إلا أن ينسى فيخرج فيصلي، فإذا رجع إلى المسجد فليصل أي ساعة شاء ركعتي ذلك الطواف.

And I asked himasws about the man who performs Tawaaf before the dawn, can he pray the two Cycles outside from the Masjid? Heasws said: ‘He can pray Salat in Makkah, not having gone out from it except if he forgets and goes out and he prays Salat. So, when he returns to the Masjid, then let him pray Salat whichever time he so desires, two Cycles of that Tawaaf’.

وسألته عن الرجل يطوف الاسبوع ولا يصلي ركعتيه حتى يبدو له أن يطوف اسبوعا، هل يصلح ذلك ؟ قال: لا حتى يصلي ركعتي الاسبوع الاول، ثم ليطف إن شاء ما أحب.

And I asked himasws about the man who perform Tawaaf, the seven circuits, and he does not pray Salat of its two Cycles until it appears to him that he has performed Tawaaf of seven circuits, is that correct? Heasws said: ‘No, until he prays two Cycles Salat of the first seven circuits, then let him perform Tawaaf if he so desires, whatever (number of times) he likes to’.

وسألته عن الرجل هل يصلح له أن يقف بعرفات على غير وضوء ؟ قال: لا يصلح له إلا وهو على وضوء.

And I asked himasws about the man, is it correct for him that he pauses at Arafat upon without a Wudu?’ Heasws said: ‘It is not correct for him except and he is upon Wudu’.

وسألته عن الرجل هل يصلح أن يقف على شئ من المشاعر وهو على غير وضوء ؟ قال: لا يصلح إلا على وضوء.

And I asked himasws about the man, is it correct that he pauses at something from the Monuments (Holy places of worships) and he is upon without a Wudu?’ Heasws said: ‘It is not correct except upon a Wudu’.

وسألته عن الرجل هل يصلح أن يقضي شيئا من المناسك وهو على غير وضوء ؟ قال: لا يصلح إلا على وضوء.

And I asked himasws about the man, is it correct that he fulfils something from the rituals and he is upon (a state) without Wudu? Heasws said: ‘It is not correct except upon Wudu’.

وسألته عن الرجل يكون له الثوب قد أصابته الجنابة فلم يغسله، هل يصلح النوم فيه ؟ قال: يكره.

And I asked himasws about the man who happens to have the garment for him having been hit by the sexual impurity, but he did not wash it, is it correct for him to sleep in it?’ Heasws said: ‘It is disliked’.

وسألته عن الرجل يعرق في الثوب يعلم أن فيه جنابة كيف يصنع ؟ هل يصلح له أن يصلي قبل أن يغسل ؟ قال: إذا علم أنه إذا عرق أصاب جسده من تلك الجنابة التي في الثوب فليغسل ما أصاب جسده من ذلك، وإن علم أنه قد أصاب جسده ولم يعرف مكانه فليغسل جسده كله.

And I asked himasws about the man who sweats in the cloth (and) knows that in it is a sexual impurity, how should he deal with it? Is it correct for him that he prays Salat before he washes?’ Heasws said: ‘When he knows that sweat had hit his body from that sexual impurity which is in the cloth, then let him wash whatever hit his body from that, and if he knows that it has hit his body and does not know its place, then let him wash his body, all of it’.

وسألته عن القعود في العيدين والجمعة والامام يخطب كيف هو ؟ أيستقبل الامام أو القبلة ؟ قال: يستقبل الامام.

And I asked himasws about the sitting during the two Eids and the Friday (Salats) while the prayer leader is addressing, how is it? Should he face the prayer leader or the Qiblah? Heasws said: ‘He should face the prayer leader’.

وسألته عن العجوز والعاتق هل عليهما من التزين والتطيب في الجمعة والعيدين ما على الرجال ؟ قال: نعم.

And I asked himasws about the old woman and the young girl, is it upon them from the adorning and the perfuming during the Friday and the two Eids, what is upon the men?’ Heasws said: ‘Yes’.

وسألته عن الرجل يسهو فيبني على ما ظن كيف يصنع ؟ أيفتح الصلاة أو يقوم فيكبر ويقرء ؟ وهل عليه أذان وإقامة ؟ وإن كان قد سها في الركعتين الاخراوين وقد فرغ من قراءته هل عليه أن يسبح أو يكبر ؟

And I asked himasws about the man who forgets, and he builds (the Salat) upon what he thinks, how should he deal with it? Should he begin the Salat or stand and exclaim Takbeer and recite? And is it upon him, the Azaan and the Iqamah? And if he had forgotten during the two last Cycles and he is free from his recitations, is it upon him that he Glorifies or exclaims Takbeer?’

قال: يبني على ما كان صلى إن كان فرغ من القراءة، فليس عليه قراءة وليس عليه أذان ولا إقامة، ولا سهو عليه.

Heasws said: ‘He should build upon what he had already prayed of the Salat if he was free from the recitation, so there wouldn’t be any recitation upon him, and there would neither be Azaan nor Iqaamah upon him, nor (Sajdah of) forgetfulness upon him’.

وسألته عن التكبير أيام التشريق هل ترفع فيه الايدي أم لا ؟ قال: ترفع يدك شيئا أو تحركها.

And I asked himasws about the Takbeer of the days of Al-Tashreek, are the hands to be raised during it or not?’ Heasws said: ‘Raise your hands by something or move it’.

وسألته عن التكبير أيام التشريق أو اجب هو ؟ قال: يستحب، فإن نسيه فليس عليه شئ.

And I asked himasws about the Takbeer of the days of Al-Tashreek, is it Obligatory? Heasws said: ‘If he forgets it, there isn’t anything upon him’.

وسألته عن النساء هل عليهن التكبير أيام التشريق ؟ قال: نعم ولا يجهرن به.

And I asked himasws about the women, is the Takbeer upon them in the days of Al-Tashreek? Heasws said: ‘Yes, but they shouldn’t be loud with it’.

وسألته عن الرجل يدخل مع الامام وقد سبقه بركعة فيكبر الامام إذا سلم أيام التشريق كيف يصنع الرجل ؟ قال: يقوم فيقضي ما فاته من الصلاة، فإذا فرغ كبر.

And I asked himasws about the man who enters along with the prayer leader, and he has preceded him by a Cycle, so the prayer leader exclaims Takbeer when he greets in the days of Al-Tashreek, how should the man deal with it? Heasws said: ‘He would stand and fulfil whatever was missed from the Salat. When he is free, then he should exclaim Takbeer’.

وسألته عن الرجل يصلي وحده أيام التشريق هل عليه تكبير ؟ قال: نعم، وإن نسيه فلا بأس.

And I asked himasws about the man who prays Salat alone in the day of Al-Tashreek, is the Takbeer upon him? Heasws said: ‘Yes, and if he forgets it, there is no problem’.

وسألته عن القوم أيام التشريق ما هو ؟ قال: يقول: (الله أكبر الله أكبر لا إله إلا الله والله أكبر ولله الحمد، الله أكبر على ما هدانا، الله أكبر على ما رزقنا من بهيمة الانعام).

And I asked himasws about the words in the days of Al-Tashreek, what is it?’ Heasws said: ‘He should say, (الله أكبر الله أكبر لا إله إلا الله والله أكبر ولله الحمد، الله أكبر على ما هدانا، الله أكبر على ما رزقنا من بهيمة الانعام).

وسألته عن النوافل أيام التشريق هل فيها تكبير ؟ قال: نعم، وإن نسي فلا بأس.

And I asked himasws about the Optional Salat in the days of Al-Tashreek, are there Takbeers in these?’ Heasws said: ‘Yes, and if he forgets, then there is no problem’.

وسألته عن الرجل يسمع الاذان فيصلي الفجر ولا يدري طلع الفجر أم لا، ولا يعرفه غير أنه يظن أنه لمكان الاذان قد طلع هل يجزيه ذلك ؟ قال: لا يجزيه حتى يعلم أنه قد طلع.

And I asked himasws about the man who hears the Azaan and he prays Al-Fajr Salat and he does not know whether the dawn has emerged or not, and nor does he recognise apart from that he thinks that it is at the place of the Azaan so it has emerged, would that suffice him? Heasws said: ‘It does not suffice him until he knows that it (dawn) has emerged’.

وسألته عن المسلم العارف يدخل بيت أخيه فيسقيه النبيذ أو شرابا لا يعرفه، هل يصلح له شربه من غير أن يسأله عنه ؟ قال: إذا كان مسلما عارفا فاشرب ما أتاك به إلا أن تنكره.

And I asked himasws about a knower Muslim who enters a house of his brother and he quenches him with Al-Nabeez, or a drink he does not recognise. Is it correct for him to drink it from without asking about it?’ Heasws said: ‘When he was a known Muslim, then drink whatever he comes with except if you deny it’.

وسألته عن الرجل هل يصلح له أن يتختم بالذهب ؟ قال: لا.

And I asked himasws about the man, is it correct for him that he wears the ring of gold?’ Heasws said: ‘No’.

وسألته عن اللعب بأربعة عشر وشبهها، قال: لا تستحب شيئا من اللعب غير الرهان والرمي.

And I asked himasws about the sport of ‘Fourteen’ and its like. Heasws said: ‘Nothing from the sports is recommended apart from the contest (entailing physical exercise) and the archery’.

وسألته عن الرجل يفتتح السورة فيقرء بعضها ثم يخطئ فيأخذ في غيرها حتى يختمها، ثم يعلم أنه قد أخطأ، هل له أن يرجع في الذي افتتح وإن كان قدر كع وسجد ؟ قال: إن كان لم يركع فليرجع إن أحب، وإن ركع فليمض.

And I asked himasws about the man who begins the Chapter (of the Quran in his Salat), and he recites part of it, then he errs and takes to another until he ends it, then he knows that he has erred, is it for him that he returns in that which he had begun, and even though he has done Ruku’u and Sajdah? Heasws said: ‘If he has not done a Ruku’u, then let him return if he so likes to, and if he has done Ruku’u, then let him continue’.

وسألته عن الاضحية يخطئ الذي يذبحها فيسمي غير صاحبها، هل تجزي صاحب الاضحية ؟ قال: نعم إنما له ما نوى.

And I asked himasws about the sacrifice, the one who slaughters it, errs and he names other than its owner, would it suffice the owner of the sacrifice? Heasws said: ‘Yes, but rather for him is what is intended’.

وسألته عن الرجل يشتري الاضحية عوراء ولا يعلم إلا بعد شرائها، هل تجري عنه ؟ قال: نعم إلا أن يكون هديا فإنه لا يجوز ناقص الهدي.

And I asked himasws about the man buying the one-eyed sacrificial animal, and he did not know except after buying it, would it suffice from him? Heasws said: ‘Yes, except if is it an offering (of Hajj), for a deficient offering is not allowed’.

وسألته عن قوم في سفينة لا يقدرون أن يخرجوا إلا إلى الطين وماء هل يصلح لهم أن يصلوا الفريضة في السفينة ؟ قال: نعم.

And I asked himasws about a people in a ship not able to come out except to the clay and water, is it correct for them that they pray the Obligatory Salat in the ship? Heasws said: ‘Yes’.

وسألته عن قوم صلوا جماعة في سفينة أين يقوم الامام ؟ وإن كان معه نساء كيف يصنعون ؟ أقياما يصلون أو جلوسا ؟ قال: يصلون قياما، فإن لم يقدروا على القيام صلوا جلوسا، ويقوم الامام أمامهم والنساء خلفهم، فإن ضاقت السفينة قعدن النساء وصلى الرجال، ولا بأس أن تكون النساء بحيالهم.

And I asked himasws about a people who pray in a congregation in a ship, where would the prayer leader stand? And if there were women with them, how would they be dealing with it? Should they pray standing or sitting? Heasws said: ‘They should pray Salat standing, but if they are not able upon the standing, then they should pray sitting, and the prayer leader would stand in their front, and the women would be behind them. If the ship is too narrow, the women would sit back and the men would pray, and there is no problem if the women happen to be parallel to them’.

وسألته عن الرجل يخطئ في التشهد والقنوت، هل يصلح أن يردده حتى يذكره، أو ينصت ساعة ويتذكر ؟ قال: لا بأس أن يتردد وينصت ساعة حتى يذكر، وليس في القنوت سهو كما في التشهد.

And I asked himasws about the man who errs in the Tashahhud and the Qunoot, is it correct that he hesitates it until he remembers it, or be silent for a while and remembers? Heasws said: ‘There is no problem if he hesitates and is silent for a while until he remembers, and there isn’t any forgetfulness in the Qunoot like what it is in the Tashahhud’.

وسألته عن الرجل يخطئ في قراءته، هل له أن ينصت ساعة ويتذكر ؟ قال: لا بأس.

And I asked himasws about the man who errs in his recitation, is it for him that he is silent for a while and remembers?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل أراد سورة فقرأ غيرها، هل يصلح له بعد أن يقرأ نصفها أن يرجعها إلى التي أراد ؟ قال: نعم ما لم تكن قل هو الله أحد وقل يا أيها الكافرون.

And I asked himasws about the man intending a Chapter, but he recites another. Is it correct for him afterwards that he has recited half of it that he returns to that which he intended?’ Heasws said: ‘Yes, for as long as it happens to be Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) and Say: ‘O you Kafirs!’ [109:1] (Surah Al-Kafiroun)’.

وسألته عن رجل قرأ سورة واحدة في ركعتين من الفريضة وهو يحسن غيرها وإن فعل فما عليه ؟ قال: إذا أحسن غيرها فلا يفعل، وإن لم يحسن غيرها فلا بأس، و إن فعل فلاشئ عليه ولكن لا يعود.

And I asked himasws about a man who reads one Chapter in two Cycles from the Obligatory (Salat), and he is good at others, and if he does so, what would be upon him?’ When he is good at others, he should not do so, and if he is not good at others, then there is no problem, and if he does, there would be nothing upon him, but he should not repeat’.

وسألته عن الرجل يقوم في صلاته هل يصلح له أن يقدم رجلا ويؤخر اخرى من غير مرض ولا علة ؟ قال: لا بأس.

And I asked himasws about the man who stands in his Salat, is it correct for him that he puts one man forward and delays another from without a sickness nor a reason?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل يكون في صلاة فريضة فيقوم في الركعتين الاوليين، هل يصلح له أن يتناول جانب المسجد فينهض يستعين به على القيام من غير ضعف ولاعلة ؟ قال: لا بأس.

And I asked himasws about the man who happens to be in an Obligatory Salat, so he stands in the first two Cycles, is it correct for him that he holds a side of the Masjid, so he stands supported by it upon the standing from without any weakness or reason?’ Heasws said: ‘There is no problem’.

وسألته عن المتمتع يقدم يوم التروية قبل الزوال كيف يصنع ؟ قال: يطوف و يحل فإذا صلى الظهر أحرم.

And I asked himasws about the performer of Tamatto coming on the day of Al-Tarwiyya before the midday, how should he deal with it?’ Heasws said: ‘He should perform Tawaaf and loosen (Ihraam). When he has prayed Al-Zohr Salat, he should wear Ihraam’.

وسألته عن الرجل يصيب اللقطة دراهم أو ثوبا أو دابة كيف يصنع ؟ قال: يعرفها سنة، فإن لم يعرفها جعل في عرض ماله حتى يجئ طالبها فيعطيه إياها، و إن مات أوصى بها، وهولها ضامن.

And I asked himasws about the man who attains the piece of Dirham, or a cloth, or an animal, how should he deal with it? Heasws said: ‘He should publicise it for a year, so if it is not recognised, he would make it to be in the estate of his wealth until its seeker comes, so he gives it to him, and if he dies, he should bequeath it, and its transferee would be responsible’.

وسألته عن الرجل يصيب اللقطة فيعرفها سنة ثم يتصدق بها، ثم يأتيه صاحبها، ما حال الذي تصدق بها ولمن الاجر ؟ قال: عليه أن يردها على صاحبها أو قيمتها. قال: هو ضامن لها والاجرله إلا أن يرضى صاحبها فيدعها وله أجره.

And I asked himasws about the man who attains the item, so he publicises for a year then gives in charity with it, then its owner comes, what is the state of that which has been given in charity with, and for whom would be the Recompense (of the charity)?’ Heasws said: ‘Upon him is to return it to its owner, or its value. He is responsible for it and the Recompense it for him except if its owner is pleased and leaves it, then the Recompense would be for him’.

وسألته عن المرأة تكون في صلاة فريضة وولدها إلى جنبها فيبكي وهي قاعدة، هل يصلح لها أن تناوله فتقعده في حجرها تسكنه أو ترضعه ؟ قال: لا بأس.

And I asked himasws about the woman who happens to be in an Obligatory Salat and her child is by her side, so it cries while she is seated, is it correct for her that she takes him and place him in her lap to quieten him or please him?’ Heasws said: ‘There is no problem’.

وسألته عن المرأة تكون بها الجروح في فخذها أو بطنها أو عضدها هل يصلح. للرجل أن ينظر إليه يعالجه ؟ قال: لا.

And I asked himasws about the woman who happens to be with the injury in her thigh, or her belly, or her upper arm, is it correct for the man that he looks at it to heal it?’ Heasws said: ‘No’.

وسألته عن الرجل يكون ببطن فخذه أو إليته جرح، هل يصلح للمرأة أن تنظر إليه وتداويه ؟ قال: إذا لم تكن عورة فلا بأس.

And I asked himasws about the man who happens to have an injury in his belly, or his thigh, is it correct for the woman that she looks at it and cures it? Heasws said: ‘If it does not happen to be a private part, there is no problem’.

وسألته عن الدقيق يقع فيه خرؤ الفأر هل يصلح أكله إذا عجن مع الدقيق ؟ قال: إذا لم يعرفه فلا بأس، فإذا عرفه فليطرحه من الدقيق.

And I asked himasws about the flour, the dung of the mouse falls into it, is it correct to eat it when there is a kneading with the dough? Heasws said: ‘When he does not recognise it, there is no problem, but when he does recognise it, then let him throw it from the flour’.

وسألته عن جلود الاضاحي هل يصلح لمن ضحى بها أن يجعلها جرابا ؟ قال: لا يصلح أن يجعلها جرابا إلا أن يتصدق بقيمته.

And I asked himasws about the skins of the sacrificial animals, is it correct for the one who slaughtered it that he makes it to be a saddlebag? Heasws said: ‘It is not correct to make is a saddlebag except if he gives in charity with its value’.

وسألته عن الرجل يكون على المصلى أو على الحصير فيسجد فيقع كفه على المصلى، أو أطراف أصابعه وبعض كفه خارج عن المصلى على الارض، قال: لا بأس.

And I asked himasws about the man who happens to be upon the prayer chapel, or upon the mat, so he performs Sajdah and his palm falls upon the chapel, or the sides of his fingers, and part of his palm is outside from the chapel upon the ground. Heasws said: ‘There is no problem’.

وسألته عن الرجل يقرء في الفريضة بفاتحة الكتاب وبسورة في النفس الواحد، هل يصلح ذلك له ؟ وما عليه إن فعل ؟ قال: إن شاء قرأ في نفس واحد، وإن شاء أكثر فلاشئ عليه.

And I asked himasws about the man who recites in the Obligatory (Salat) with the Opening of the Book (Chapter 1) and with (another) Surah in one breath, is that correct for him? And what is upon him if he does so? Heasws said: ‘If he so desires, he recites a Surah in one breathe, and if he desires, more, there is nothing upon him’.

وسألته عن الرجل يكون في صلاة فيسمع الكلام أو غيره فينصت ويستمع، ما عليه إن فعل ذلك ؟ قال: هو نقص في الصلاة وليس عليه شئ.

And I asked himasws about the man who happens to be in a Salat, and he hears the speech or something else, so he becomes silent and listens, what is upon him if he does that? Heasws said: ‘He would be deficient in the Salat and there isn’t anything upon him’.

وسألته عن الرجل يقرء في صلاته هل يجزيه أن لا يخرج وأن يتوهم توهما ؟ قال: لا بأس.

And I asked himasws about the man who recites in his Salat, would it suffice him if he does not exit and imagines an imagination?’ Heasws said: ‘There is no problem’.

وسألته عن الرجل يصلح له أن يقرأ في الفريضة فيمر بالآية فيها التخويف فيبكي ويردد الآية ؟ قال: يردد القرآن ما شاء، وإن جاءه البكاء فلا بأس.

And I asked himasws about the man, is it correct for him that he recites in the Obligatory (Salat), so he passes by a Verse wherein is a scare, so he cries and hesitates in the Verse?’ Heasws said: ‘He can hesitate the Quran for as long as he so desires, and if the crying comes to him, there is no problem’.

وسألته عن المرأة هل يصلح له أن يعمل بها إذا كانت لها حلقة فضة ؟ قال: نعم إنما كره إناء شرب فيه أن يستعمل.

And I asked him about the mirror, is it correct for him to work with it when there was a silver loop for it? Heasws said: ‘Yes, but rather it is dislike as a utensil to drink in it, that it be utilised (as such)’.

وسألته عن الرجل يحل له أن يكتب القرآن في الالواح والصحيفة وهو على غير وضوء ؟ قال: لا.

And I asked himasws about the man, is it Permissible for him that he writes the Quran in the tablets and the papers, and he is upon without Wudu?’ Heasws said: ‘No’.

وسألته عما أصاب المجوس من الجراد والسمك أيحل أكله ؟ قال: صيده ذكاته لا بأس.

And I asked himasws what the Magians attain from the locusts, and the fish, is it Permissible to eat it? Heasws said: ‘Its hunting is its purification. There is no problem’.

وسألته عن الصبي يسرق ما عليه ؟ قال: إذا سرق وهو صغير عفي عنه، فإن عاد قطعت أنامله، وإن عاد قطع أسفل من ذلك أو ما شاء الله.

And I asked himasws about the child stealing, what is upon it? Heasws said: ‘When he steals and he is small, he would be excused from it. If he repeats, his fingertip would be cut. And if he repeats, it would be cut lower than that, or whatever Allahazwj so Desires’.

وسألته عن الصلاة في معاطن الابل أتصلح ؟ قال: لا تصلح إلا أن تخاف على متاعك ضيعة، فاكنس ثم انضح بالماء ثم صل.

And I asked himasws about the Salat in an enclosure of the camels, is it correct? Heasws said: ‘It is not correct except you fear upon your chattels being lost, therefore sweep then sprinkle with the water, then pray Salat’.

وسألته عن معاطن الغنم أتصلح الصلاة فيها ؟ قال: نعم لا بأس به.

And I asked himasws about the enclosure of the sheep, is the Salat correct in it? Heasws said: ‘Yes, there is no problem with it’.

وسألته عن شراء النخل سنتين أو أربعة أيحل ؟ قال: لا بأس، يقول: إن لم يخرج العام شيئا اخرج القابل إن شاء الله.

And I asked himasws about buying the palm tree of two years or four, is it Permissible? Heasws said: ‘There is no problem. He should say, ‘If it does not bring forth anything (fruit) this year, it will bring forth next year, if Allahazwj so Desires’.

وسألته عن شراء النخل سنة واحدة أيصلح ؟ قال: لا يشترى حتى تبلغ.

And I asked himasws about buying the palm tree of one year, is it correct?’ Heasws said: ‘Do not buy until it reaches (fruition)’.

وسألته عن الاحرام بحجة ما هو ؟ قال: إذا أحرم فقال: بحجة فهي عمرة تحل بالبيت فتكون عمرة كوفية وحجة مكيه.

And I asked himasws about the Ihraam of Hajj, what is it? Heasws said: ‘When he wears Ihraam, he says, ‘For Hajj’, so it is an Umrah Permissible with the House, so his Umrah would become Kufian, and his Hajj Makkan’.

وسألته عن العمرة متى هي ؟ قال: يعتمر فيما أحب من الشهور.

And I asked himasws about the Umrah, when is it? Heasws said: ‘He can perform Umrah in whatever he likes from the months’.

وسألته عن القيام خلف الامام في الصف ماحده ؟ قال: قم ما استعطت، فإذا قعدت فضاق المكان فتقدم أو تأخر فلا بأس.

And I asked himasws about the standing behind the prayer leader in the row, what is its limit? Heasws said: ‘Stand where you can, so when you sit, and the place is narrow, then move forward or backward, there is no problem’.

وسألته عن الرجل يكون في صلاته أيضع إحدى يديه على الاخرى بكفه أو ذراعه ؟ قال: لا يصلح ذلك، فإن فعل فلا يعود له.

And I asked himasws about the man who happens to be in his Salat, can he place one of his hands upon the other by his palm or his forearm? Heasws said: ‘That is not correct. But if he does so, there is no repeating for him’.

قال علي: قال موسى سألت أبي جعفر (عليه السلام) عن ذلك فقال: أخبرني أبي محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب (عليهم السلام) قال: ذلك عمل وليس في الصلاة عمل.

Ali (the narrator) said, ‘Musa said, ‘My father asked Ja’farasws about that so heasws said: ‘Myasws father Muhammadasws Bin Aliasws informed measws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws father Al-Husaynasws Bin Aliasws, from hisasws father Aliasws Bin Abu Talibasws having said: ‘That is a deed, and in the Salat, there is no deed’.

وسألته عن الدود يقع من الكنيف على الثوب أيصلى فيه ؟ قال: لا بأس إلا أن يرى عليه أثرا فيغسله.

And I asked himasws about the worm falling from the toilet upon the cloth, can one pray Salat in it?’ Heasws said: ‘There is no problem unless if he sees its impact upon it, then let him wash it’.

وسألته عن اليهودي والنصراني يدخل يده في الماء أيتوضؤ منه في الصلاة ؟ قال: لاإلا أن يضطر إليه.

And I asked himasws about the Jew and the Christian inserting his hand in the water, can one do Wudu from it for the Salat?’ Heasws said: ‘No, unless if one is desperate to it’.

وسألته عن النصراني واليهودي يغتسل مع المسلمين في الحمام ؟ قال: إذا علم أنه نضراني اغتسل بغير ماء الحمام إلا أن يغتسل وحده على الحوض فيغسله ثم يغتسل.

And I asked himasws about the Christian and the Jew bathing with the Muslims in the bathhouse? Heasws said: ‘When he knows that he is a Christian, he should bathe is other than the water of the bathhouse, unless if he is bathing alone at the fountain, so he bathes, then he bathes’.

وسألته عن اليهودي والنصراني يشرب من الدورق أيشرب منه المسلم ؟ قال: لا بأس.

And I asked himasws about the Jew and the Christian drinking from the urn (pitcher), can the Muslim drink from it? Heasws said: ‘There is no problem’.

وسألته عن الكوز والدورق والقدح والزجاج والعيدان أيشرب منه قبل عروته ؟ قال: لا يشرب من قبل عروة كوز ولا إبريق ولا قدح، ولا يتوضؤ من قبل عروته.

And I asked himasws about the pitcher, and the urn, and the mug, and the glass, and the container, can one drink from the direction of its crack? Heasws said: ‘Do not drink from the direction of the crack of a pitcher, nor a pitcher, nor a mug, and do not perform Wudu from the direction of its crack’.

وسألته عن المريض إذا كان لايستطيع القيام كيف يصلي ؟ قال: يصلي النافلة وهو جالس، ويحسب كل ركعتين بركعة، وأما الفريضة فيحتسب كل ركعة بركعة وهو جالس إذا كان لايستطيع القيام.

And I asked himasws about the sick when he is not able upon the standing, how should he pray Salat? Heasws said: ‘He should pray the Optional Salat while seated, and he should count every two Cycles as one Cycle; and as for the Obligatory Salat, he should count every Cycle as one Cycle while he is seated, when he is unable for the standing’.

وسألته عن حد ما يجب على المريض ترك الصوم، قال: كل شئ من المرض أضربه الصوم فهو يسعه ترك الصوم.

And I asked himasws about a limit of what is Obligated upon the sick of leaving the Fasting. Heasws said: ‘Everything from the illness which is harmed by the Fasting, so he would be in a leeway to leave the Fasting’.

وسألته عن الرجل ذبح فقطع الرأس قبل أن تبرد الذبيحة كان ذلك منه خطأ أو سبقه السكين، أيؤكل ذلك ؟ قال: نعم ولكن لا يعود.

And I asked himasws about the man slaughtering, so he cuts the head before the slaughtered animal has gone cold. That was a mistake from him or the knife preceded, can one eat that? Heasws said: ‘Yes, but he should not repeat’.

وسألته عن الغلام متى يجب عليه الصوم والصلاة ؟ قال: إذا راهق الحلم وعرف الصوم والصلاة.

And I asked himasws about the boy, when is it Obligatory upon him, the Fasting and the Salat? Heasws said: ‘When he reaches puberty and recognises the Fasting and the Salat’.

وسألته عن رجل قطع عليه أو غرق متاعه فبقي عريانا وحضرت الصلاة، كيف يصلي ؟ قال: إن أصاب حشيشا يستر به عورته أتم صلاته بركوع وسجود، وإن لم يصب شيئا يستر به عورته أومأ وهو قائم.

And I asked himasws about a man who had been cut off (by bandits), or his provisions had drowned, so he remained naked and the Salat presented, how should he pray Salat? Heasws said: ‘If he can attain grass (plants) he can cover his private parts with it, complete his Salat with Ruku and Sajdah; and if he cannot attain anything to cover his private parts with, he should gesture while standing’.

وسألته عن المرأة ليس لها إلا ملحفة واحدة كيف تصلي فيها ؟ قال: تلتف فيها وتغطي رأسها وتصلي، فإن خرجت رجلها ولم تقدر على غير ذلك فلا بأس.

And I asked himasws about the woman, there isn’t anything with her except one wrapping, how should she pray in it? Heasws said: ‘She should wrap herself in it and cover her head and pray Salat. If her legs are outside and she is not able upon other than that, there is no problem’.

وسألته عن الرجل يكون في صلاة في جماعة فيقرء إنسان السجدة كيف يصنع ؟ قال يومئ برأسه.

And I asked him about the man who happens to be in his Salat in a congregation, so a person recites (Verse of) Sajdah, how should he deal with it? Heasws said: ‘Gesture with his head’.

وسألته عن الصلاة في الارض السبخة أيصلى فيها ؟ قال: لا إلا أن يكون فيها نبت إلا أن يخاف فوت الصلاة فيصلى.

And I asked himasws about the Salat in the swampy land, can one pray Salat in it? Heasws said: ‘No, unless if there happens to be a growth in it, except if he fears missing the Salat, then he should pray'.

وسألته عن الرجل يلقاه السبع وقد حضرت الصلاة فلا يستطيع المشي مخافة السبع، وإن قام يصلي خاف في ركوعه وسجوده والسبع أمامه على غير القبلة، قإن توجه الرجل أمام القبلة خاف أن يثب عليه الاسد كيف يصنع ؟ قال: يستقبل الاسد ويصلي ويومئ إيماء برأسه وهو قائم وإن كان الاسد على غير القبلة.

And I asked himasws about the man faced by the lion and the Salat presents but he is not able upon the walking, fearing the lion, and if he stands to pray Salat he fears in his Ruku and his Sajdah, and the lion is in front of him upon other than the Qiblah. So, if the man turns towards the Qiblah, he fears that the lion would be upon him. How should he deal with it? Heasws said: ‘He should face the lion and pray Salat and gesture indicating with his head while he is standing, and even if the lion was upon other than the Qiblah’.

وسألته عن الرجل يكون في صلاته فيقرء آخر السجدة، قال يسجد إذا سمع شيئا من العزائم الاربع، ثم يقوم فيتم صلاته إلا أن يكون في فريضة فيومئ برأسه إيماء.

And I asked himasws about the man who happens to be in his Salat, so he recites the end of (Surah) Al-Sajdah. Heasws said: ‘He should do Sajdah when he hears anything from the four resolved (Surahs of Sajdah – Al-Sajdah, and Al-Fussilat, and Al-Najm, and Al-Alaq), then he should stand and complete his Salat, except if he happens to be in an Obligatory Salat, then he should gesture with his head, an indication’.

وسألته عن الحديث بعد ما يصلي الرجل العشاء الآخرة، قال: لا بأس.

And I asked himasws about the discussion after the man has prayed Al-Isha the last. Heasws said: ‘There is no problem’.

وسألته عن الدمل يسيل منه القيح كيف يصنع ؟ قال: إن كان غليظا وفيه خلط من دم فاغسله كل يوم مرتين غداة وعشية، ولا ينقض ذلك الوضوء، فإن أصاب ثوبك قدر دينار من الدم فاغسله ولاتصل فيه حتى تغسله.

And I asked himasws about the abscess, the pus flowing from it, how should he deal with it? Heasws said: ‘If it was thick and in it was a mixture of blood, then wash it twice every day, morning and evening, and that does not break the Wudu. So, if your garment were to be hit by a measurement of a Dinar from the blood, then wash it and do not pray Salat in it until you wash it’.

وسألته عن الرجل يقول هو: اهدي كذا وكذا، مالا يقدر عليه، قال: إذا كان جعله نذرا لله ولا يملكه فلاشئ عليه، وإن كان مما يملك غلام أو جارية أو شبهه باعه واشترى بثمنه طيبا يطيب به الكعبة، وإن كانت دابة فليس عليه شئ.

And I asked about the man who is saying, ‘I shall gift such and such’, what he is not able upon. Heasws said: ‘When he made it to be a vow for Allahazwj and he did not own it, then there is nothing upon him, and if there was from what he owned, a slave or a maid or the like of it, he can sell it and buy perfume with its price then he can perfume the Kabah with it, and even if it was an animal, there is nothing upon him’.

وسألته عن رجل له امرأتان قالت إحداهما: ليلتي ويومي لك يوما أو شهرا وما كان نحو ذلك، قال: إذا طابت نفسها أو اشترى ذلك منها فلا بأس.

And I asked himasws about a man having two wives for him. One of them said, ‘My night and my day are for you for a day’, or a month, and whatever was approximately that. Heasws said: ‘When herself is good, or that is bought from her, there is no problem’.

وسألته عن الرجل يكون في صلاته في الصف هل يصلح له أن يتقدم إلى الثاني أو الثالث أو يتأخر وراء في جانب الآخر ؟ قال: إذا رأى خللا فلا بأس به.

And I asked himasws about the man who happens to be in his Salat in the row, is it correct for him that he proceeds to the second or the third or stays back behind by the side of the last? Heasws said: ‘When he sees the interference, there is no problem with it’.

وسألته عن الاذان والاقامة أيصلح على الدابة ؟ قال: اما الاذان فلا بأس، واما الاقامة فلا حتى ينزل على الارض.

And I asked himasws about the Azaan and the Iqamah, is it correct upon the animal? Heasws said: ‘As for the Azaan, there is no problem, and as for the Iqamah, no, until he descends upon the ground’.

وسألته عن الغراب الابقع والاسود أيحل أكله ؟ قال: لا يصلح أكل شئ من الغربان زاغ ولا غيره.

And I asked himasws about the spotted crow and the black, is it Permissible to eat it? Heasws said: ‘It is not correct to eat anything from the two crows, neither a jackdaw nor something else’.

وسألته عن صوم الثلاثة أيام في الحج والسبعة أيصومها متوالية أو يفرق بينهما ؟ قال: يصوم الثلاثة، لا يفرق بينها ولايجمع السبعة والثلاثة معا.

And I asked himasws about Fasting the three days during the Hajj, and the seven, can he Fast them consecutively or separate between them? Heasws said: ‘He should Fast consecutively not separating between them nor gathering the seven and the three together’.

وسألته عن كفارة صوم اليمين يصومها جميعا أو يفرق بينها ؟ قال: يصومها جميعا.

And I asked himasws about an expiation of the Fast of the oath, should he Fast them together or separate between them? Heasws said: ‘He should Fast them together’.

وسألته عن الرجل أيصلح له ان يقبل الرجل ؟ أو المرأة تقبل المرأة ؟ قال: الاخ والابن والاخت والابنة ونحو ذلك فلا بأس.

And I asked himasws about the man, is it correct for him that he kisses the man? Or the woman kissing the woman? Heasws said: ‘The brother, and the son, and the sister, and the daughter, and approximately that, there is no problem’.

وسألته عن الرجل أيصلح له ان ينام في البيت وحده ؟ قال: تكره الخلوة وما احب ان يفعل.

And I asked himasws about the man, is it correct for him that he sleeps in the house alone? Heasws said: ‘The solitude is disliked, and Iasws do not like it that he does so’.

وسألته عن الرجل يكون في اصبعه أو في شئ من يده الشئ ليصلحه، له ان يبله ببصاقه ويمسحه في صلاته ؟ قال: لا بأس.

And I asked himasws about the man, there happens to be something in his fingers or something from his hand to correct it, is it for him that he dampens it with his thumb and wipes it during his Salat? Heasws said: ‘There is no problem’.

وسألته عن الرجل يبول في الطست يصلح له الوضوء فيها ؟ قال: إذا غسلت بعد بوله فلا بأس.

And I asked himasws about the man urinating in the tray, is it correct for him to do the Wudu in it? Heasws said: ‘When he washes it after his urination, then there is no problem’.

وسألته عن المسك والعنبر يصلح في الدهن ؟ قال: اني لاضعه في الدهن ولا بأس.

And I asked himasws about the Musk and the Amber, is it correct in the oiling? Heasws said: ‘I place it in the oils, and there is no problem’.

وسألته عن الرجل إذا هم بالحج يأخذ من شعر رأسه وشاربه ولحيته ما لم يحرم ؟ قال: لا بأس.

And I asked himasws about the man when he thinks of (performing) the Hajj, can he take from hair of his head, and his moustache, and his beard for as long as he has not worn Ihraam? Heasws said: ‘There is no problem’.

وسألته عن حمل المسلمين إلى المشركين التجارة، قال: إذا لم يحملوا سلاحا فلا بأس.

And I asked himasws about the Muslims carrying the trade to the Polytheists. Heasws said: ‘When they don’t carry the weapons, there is no problem’.

وسألته عن رجل نسي القنوت حتى ركع ما حاله ؟ قال: تمت صلاته ولا شئ عليه.

And I asked himasws about a man who forgets the Qunoot (in the Salat) until he does Ruku, what is his state? Heasws said: ‘His Salat is complete, and there is nothing upon him’.

وسألته عن الجزور والبقرة عن كم يضحى بها ؟ قال: يسمي رب البيت نفسه، وهو يجزي عن أهل البيت إذا كانوا أربعة أو خمسة.

And I asked himasws about the slaughter camel and the cow, from how many (people) can sacrifice with it? Heasws said: ‘He should Name the Lordazwj of the House himself, and it would suffice from the family members when they were four or five’.

وسألته عما حسرعنه الماء من صيد البحر وهو ميت أيحل أكله ؟ قال: لا.

And I asked himasws about what the water had besieged from the prey of the sea, and it is dead, is it Permissible to eat it?’ Heasws said: ‘No’.

وسألته عن صيد البحر يحبسه فيموت في مصيدته، قال: إذا كان محبوسا فكل فلا بأس.

And I asked himasws about prey of the sea, contained so it dies in its trap. Heasws said: ‘When it was contained, then eat, there is no problem’.

وسألته عن ظبي أو حمار وحش أو طير صرعه رجل ثم رماه بعد ما صرعه غيره فمات أيؤكل ؟ قال: كله ما لم يتغير إذا سمى ورمى.

And I asked himasws about a lizard, or a wild donkey, or a bird thrown down by a man, then it is shot at after having been thrown by someone else, so it dies. Can it be eaten? Heasws said: ‘Eat it for as long as it has not changed, then Named (Bismillah) and shot at’.

وسألته عن رجل يلحق الظبي أو الحمار فيضربه بالسيف فيقطعه نصفين، هل يحل أكله ؟ قال: إذا سمى.

And I asked himasws about a man who comes across the deer or the donkey, so he strikes it with the sword and cuts it into two halves, is it Permissible to eat it? Heasws said: ‘When he Names (Bismillah)’.

وسألته عن رجل يلحق حمارا أو ظبيا فيضربه بالسيف فيصرعه أيؤكل ؟ قال: إذا أدرك ذكاته ذكاه، وإن مات قبل أن يغيب عنه أكله.

And I asked himasws about a man who comes across a donkey or a deer, so he strikes it with the sword and breaks it, can it be eaten? Heasws said: ‘When he comes across its purification, he should purify it, and if it has died before he is absent from it, eat it’.

وسألته عن رجل مسلم اشترى مشركا وهو في أرض الشرك، فقال العبد: لا أستطيع المشي، فخاف المسلم أن يلحق العبد بالقوم أيحل قتله ؟ قال: إذا خاف أن يلحق بالقوم - يعني العدو - حل قتله.

And I asked himasws about a Muslim man buying a Polytheist (slave) and he is in the land of Shirk. So, the slave says, ‘I am not able to walk’, but the Muslim feared that the slave might come across with the people, is it permissible to kill him? Heasws said: ‘When he fears that he would come across the people – meaning the enemy – killing him is Permissible’.

وسألته عن رجل كان له على آخر دراهم فجحده ثم وقعت للجاحد مثلها عند المجحود، أيحل أن يجحده مثل ما جحده ؟ قال: نعم ولا يزداد

And I asked himasws about a man who had Dirhams for him upon another, so he fights him, then an event occurs for the fighter the like of what was with the fought, is it Permissible that he fights him like what he had fought? Heasws said: ‘Yes, and he should not increase’.

وسألته عن الرجل يتصدق على الرجل بجارية هل يحل فرجها له ما لم يدفعها إلى الذي تصدق بها عليه ؟ قال: إذا تصدق بها حرمت عليه.

And I asked himasws about the man who gives charity to the man with a slave girl, are her private parts Permissible for him for as long he has yet to hand her over to the one whom he had given her in charity with? Heasws said: ‘When he gives her in charity, she is Prohibited unto him’.

وسألته عن الصلاة على الجنازة إذا احمرت الشمس أيصلح ؟ قال: لا صلاة إلا في وقت صلاة، وإذا وجبت الشمس فصل المغرب ثم صل على الجنازة.

And I asked himasws about the Salat upon the funeral when the sun has reddened, is it correct? Heasws said: ‘There is no Salat except in the time of Salat, and when the sun sets, then pray Al-Maghrib Salat then pray upon the funeral’.

وسألته عن الرجل يكون خلف الامام فيطول في التشهد فيأخذه البول، أويخاف على شئ يفوت، أو يعرض له وجع كيف يصنع ؟ قال: يسلم وينصرف ويدع الامام.

And I asked himasws about the man who happens to be behind the prayer leader and he prolongs in the Tashahhud, and the (urge to) urinate seizes him, or he fears upon missing something, or a pain presents to him, how should he deal with it? Heasws said: ‘He should greet (Salaam) and disperse, and leave the prayer leader’.

وسألته عن المرأة ألها أن تخرج بغير إذن زوجها ؟ قال: لا.

And I asked himasws about the woman, is it for her than she goes out without permission of her husband? Heasws said: ‘No’.

وسألته عن المرأة ألها أن تصوم بغير إذن زوجها ؟ قال: لا بأس.

And I asked himasws about the woman, is it for her that she Fasts without permission of her husband? Heasws said: ‘There is no problem’.

وسألته عن الدين يكون على قوم مياسير إذا شاء صاحبه قبضه هل عليه زكاة ؟ قال: لا حتى يقبضه ويحول عليه الحول.

And I asked himasws about the debt which happens to be upon an affluent people, its owner can take possession of it whenever he so desires to, is there Zakat upon him? Heasws said: ‘No, until he does take possession of it and the year turns over it’’.

قال أبو الحسن علي بن جعفر عن أخيه موسى: يضم سبوعين فثلاثة ثم يصلي لها ولا يصلى عن أكثر من ذلك.

Abu Al-Hassan Ali, son of Ja’farasws, from his brotherasws Musaasws: ‘He should combine the two seven (circuits of Tawaaf), so three, then he should pray Salat of it and he should not pray Salat of more than that’. (P.s. – The question is missing)

وسألته عن المريض أيكوى أو يسترقى ؟ قال: لا بأس إذا استرقى بما يعرف.

And I asked himasws about the sick, ‘Should he be hit by hot iron or by incantation (Ruqya) recitation? Heasws said: ‘There is no problem when incantation is recited with what he recognises (Quran recitation)’.

وسألته عن المطلقة ألها نفقة على زوجها حتى تنقضي عدتها ؟ قال: نعم.

And I asked himasws about the divorced woman, are her expenses upon her husband until she accomplishes her waiting period? Heasws said: ‘Yes’.

وسألته عن امرأة بلغها أن زوجها توفي فاعتدت ثم تزوجت فبلغها بعد أن تزوجت أن زوجها حي، هل تحل للآخر ؟ قال: لا.

And I asked himasws about a woman, news reached her than her husband had expired, so she accomplishes her waiting period and re-marries. Then news reached afterwards that she had married while her husband was alive. Is she Permissible for the latter one? Heasws said: ‘No’.

وسألته عن الرجل ينسي صلاة الليل فيذكر إذا قام في صلاة الزوال، كيف يصنع ؟ قال: يبدء بالزوال، فإذا صلى الظهر قضى صلاة الليل والوتر ما بينه وبين العصر أو متى ما أحب.

And I asked himasws about the man who forgets the night Salat, then he remembers when he stands in the midday Salat, how should he deal with it? Heasws said: ‘He should begin with the midday, and when he has prayed Al-Zohr, he should fulfil the night Salat and Al-Witr (during) what is between it and Al-Asr Salat, or whenever he so likes to’.

وسألته عن رجل احتجم فأصاب ثوبه فلم يعلم به حتى كان من غد كيف يصنع ؟ قال: إن كان رأى فلم يغسله فليقض جميع ما فاته على قدر ما كان يصلي لا ينقص منه شيئا، وإن كان رآه وقد صلى فليبدء بتلك الصلاة ثم ليقض صلاته تلك.

And I asked himasws about a man who gets cupping done, and it (blood) hits is garment, but he does not know of it until it was the next morning, how should he deal with it? Heasws said: ‘If he had seen it but did not wash it, then let him fulfil the entirety of what was lost upon a measurement of what he had prayed, not being deficient from it of anything; but if he had seen it and he had already prayed Salat, then let him begin with that Salat, then let him fulfil (repeat) that Salat of his’.

وسألته عن فراش الحرير أو مرفقة الحرير أو مصلى حرير ومثله من الديباج يصلح للرجل التكاءة عليه والصلاة ؟ قال: يفترشه ويقوم عليه ولا يسجد عليه.

And I asked himasws about a bed of silk or a pillow of silk, or a prayer mat of silk, and the likes of it from the brocades, is it correct for the man to recline upon it and the Salat? Heasws said: ‘He can spread it and stand upon it, but he cannot do Sajdah on it’.

وسألته عن الرجل يسهو في السجدة الآخرة من الفريضة، قال: يسلم ثم يسجدها وفي النافلة مثل ذلك.

And I asked himasws about the man erring in the last Sajdah of the Obligatory (Salat. Heasws said: ‘He should greet (Salam), and perform its Sajdah (of the mistake), and in the Optional Salat, similar to that’.

وسألته عن رجل افتتح الصلاة فبدأ بسورة قبل فاتحة الكتاب ثم ذكر بعد ما فرغ من السورة كيف يصنع ؟ قال: يمضي في صلاته ويقرء فاتحة الكتاب فيما يستقبل.

And I asked himasws about a man who begins the Salat, so he begins with a Chapter before the Opening of the Book (Chapter 1), then he remembers after he had finished the Chapter, how should he deal with it? Heasws said: ‘He should continue in his Salat and recite the Opening of the Book (Chapter 1) in what is to follow’.

وسألته عن رجل افتتح بقراءة سورة قبل فاتحة الكتاب هل يجزيه ذلك إذا كان خطأ ؟ قال: نعم.

And I asked himasws about a man who begins with recitation of a Chapter before the Opening of the Book (Chapter 1), would that suffice him when he had erred? Heasws said: ‘Yes’.

وسألته عن الرجل هل يجزيه أن يسجد في السفينة على القير ؟ قال: لا بأس.

And I asked himasws about the man, would it suffice him if he were to do Sajdah in the ship upon the asphalt? Heasws said: ‘There is no problem’.

وسألته عن الرجل هل يصلح له أن ينظر وهو في صلاته في نقش خاتمه كأنه يريد قراءته، أو في صحيفة أو في كتاب في القبلة ؟ قال: ذلك نقص في الصلاة وليس يقطعها.

And I asked himasws about the man, is it correct for him that while he is in his Salat he looks into an engraving of his ring as if he wants to read it, or in a parchment, or into a book in the Qiblah? Heasws that: ‘That is a deficiency in the Salat, and it doesn’t terminate it’.

وسألته عن الرجل هل يصلح (له خ ل) أن يقرأ في ركوعه أن سجوده الشئ يبقى عليه من السورة يكون يقرؤها ؟ قال: أما في الركوع فلا يصلح، وأما في السجود فلا بأس.

And I asked himasws about the man, is it correct for him that he recites in his Ruku that he does Sajdah of anything that remains upon him from the Chapter he happens to be reciting it? Heasws said: ‘As for the Ruku, it is not correct, and as for in the Sajdah, there is no problem’.

وسألته عن الرجل هل يصلح أن يقرأ في ركوعه أو سجوده من سورة غير سورته التي كان يقرؤها ؟ قال: إن نزع بآية فلا بأس في السجود.

And I asked himasws about the man, is it correct that he recites in his Ruku or his Sajdah, from a Chapter other than the Chapter which he had recited it? Heasws said: ‘If he has taken (one) Verse then there is no problem in the Sajdah’.

وسألته عن رجل نسي أن يضطجع على يمينه بعد ركعتي الفجر فذكر حين أخذ في الاقامة كيف يصنع ؟ قال: يقوم ويصلي ويدع ذلك فلا بأس.

And I asked himasws about a man who forgot to sit-down on his right after the two Cycles of Al-Fajr (Salat), so he remembers when he took to reciting the Iqamah, how should he deal with it? Heasws said: ‘He should stand and pray Salat and leave that, there is no problem’.

وسألته عن رجل يكون في صلاته وإلى جانبه رجل راقد فيريد أن يوقظه يسبح ويرفع صوته لا يريد إلا ليستيقظ الرجل، هل يقطع ذلك صلاته ؟ أو ما عليه ؟ قال: لا يقطع صلاته ولا شئ عليه ولا بأس به.

And I asked himasws about a man who happens to be in his Salat and to his side was a man sleeping and he wanted to awaken him. He Glorifies and raises his voice, not intending anything except to awaken the man. Would that terminate his Salat? Or what is upon him? Heasws said: ‘It would not terminate his Salat nor is there anything upon him, and there is no problem with it’.

وسألته عن رجل يكون في صلاته فيستأذن إنسان على الباب فيسبح فيرفع صوته ليسمع خادمه فتأتيه فيريها بيده أن على الباب إنسانا، هل يقطع ذلك صلاته ؟ وما عليه ؟ قال: لا بأس.

And I asked himasws about a man who happens to be in his Salat, and a person seeks permission at the door, so he Glorifies and raises his voice to let his servant hear. He (servant) comes to him and he shows him by (gesture of) his hand that there is a person at the door. Would that terminate his Salat? And what is upon him? Heasws said: ‘There is no problem’.

وسألته عن الرجل يكون على غير وضوء فيصيبه المطر حتى يسيل من رأسه وجبهته ويديه ورجليه، هل يجزيه ذلك من الوضوء ؟ قال: إن غسله فهو يجزيه و يتمضمض ويستنشق.

And I asked himasws about the man who happens to be upon without Wudu, and it rains to the extent that it flows from his head, and his forehead, and his hands, and his legs. Would that suffice him from the Wudu? Heasws said: ‘If it washes him, it would suffice him and he should rinse and sniff’.

وسألته عن الرجل يجنب هل يجزيه من غسل الجنابة أن يقوم في المطر حتى يسيل رأسه وجسده وهو يقدر على الماء سوى ذلك ؟ قال: إن كان يغسله كما يغتسل بالماء أجزأه ذلك إلا أنه ينبغى له أن يتمضمض ويستنشق، ويمريده على ما نالت من جسده.

And I asked himasws about the man who becomes with sexual impurity, would it suffice him from the washing of the sexual impurity (Ghusl of Janabah), that he can stand in the rain until it flows on his head and his body, although he is able upon the water besides that? Heasws said: ‘If it has washed him just as he would wash with the water, that would suffice him, except that it would be befitting for him that he rinses and sniffs, and pass his hand upon what it had attained from his body’.

وسألته عن الرجل تصيبه الجنابة فلا يقدر على الماء فيصيبه المطر هل يجزيه ذلك ؟ أو عليه التيمم ؟ قال: إن غسله أجزأه أن لا يتيمم.

And I asked himasws about the man hit by the sexual impurity, but he is not able upon the water, but the rain hits him, would that suffice him? Or is the Tayammum upon him? Heasws said: ‘If it washes his body parts, then there is no Tayammum’.

وسألته عن الرجل الجنب أو على غير وضوء لا يكون معهماء وهو يصيب ثلجا وصعيدا أيهما أفضل: التيمم، أو يمسح بالثلج وجهه وجسده ورأسه ؟ قال: الثلج إن بل رأسه وجسده أفضل، فإن لم يقدر على أن يغتسل بالثلج فليتيمم.

And I asked himasws about the man who is with sexual impurity or without Wudu, not having water with him, and he attains snow and soil, which of the two is better, the Tayammum or wiping his face and his body and his head with the snow? Heasws said: ‘The snow moistening his head and his body is better. But if he is not able upon washing with the snow, then let him do Tayammum’.

وسألته عن الرجل أيصلح له أن يغمض عينيه متعمدا في صلاته ؟ قال: لا بأس.

And I asked himasws about the man, is it correct for him that he closes his eyes deliberately during his Salat? Heasws said: ‘There is no problem’.

وسألته عن الرجل يكون في صلاته فيعلم أن ريحا خرجت منه ولا يجد ريحا ولا يسمع صوتا كيف يصنع ؟ قال: يعيد الصلاة والوضوء ولا يعتد بشئ مما صلى إذا علم ذلك يقينا.

And I asked himasws about the man who happens to be in his Salat, then he knows that wind has come out from him but he cannot find its smell nor did he hear its sound, how should he deal with it? Heasws said: ‘He should repeat the Salat and the Wudu, and he should not exceed with anything from what he has already prayed when he knows that for certain’.

وسألته عن رجل وجد ريحا في بطنه فوضع يده على أنفه فخرج من المسجد متعمدا حتى خرجت الريح من بطنه، ثم عاد إلى المسجد فصلى ولم يتوضأ أيجزيه ذلك ؟ قال: لا يجزيه ذلك حتى يتوضأ، ولا يعتد بشئ مما صلى.

And I asked himasws about a man who finds wind in his belly, so he places his hand upon his nose and goes out from the Masjid deliberately until the wind comes out from his belly, then he returns to the Masjid and he prays Salat, and does not do Wudu, would that suffice him? Heasws said: ‘That would not suffice him until he does Wudu, and he should not exceed with anything from what he has prayed’.

وسألته عن القيام من التشهد في الركعتين الاوليين كيف يقوم ؟ يضع يديه و ركبتيه على الارض ثم ينهض ؟ أو كيف يصنع ؟ قال: كيف شاء فعل ولا بأس.

And I asked himasws about the standing from the Tashahhud during the two first Cycles, how should one arise? (By) placing his hand and his knees upon the ground then get up? Or how should he deal with it? Heasws said: ‘However he so desires to do, and there is no problem’.

وسألته عن الرجل هل يجزيه أن يسجد فيجعل عمامته أو قلنسوته بين جبهته وبين الارض ؟ قال: لا يصلح حتى تقع جبهته على الارض.

And I asked himasws about the man, would it suffice him if he does Sajdah and makes his turban or his cap to be between his forehead and the ground? Heasws said: ‘It is not correct until his forehead falls upon the ground’.

وسألته عن رجل ترك ركعتي الفجر حتى دخل المسجد والامام قائم في الصلاة كيف يصنع ؟ قال: يدخل في صلاة القوم ويدع الركعتين، فإذا ارتفعت الشمس قضاها.

And I asked himasws about a man who neglects the two Cycles of Al-Fajr (Salat) until he enters the Masjid, and the prayer leader is standing in the Salat, how should he deal with it? Heasws said: ‘He should enter into the Salat of the people and the leave the two Cycles. So, when the sun rises, he should fulfil it’.

وسألته عن الرجل هل يصلح له أن يرفع طرفه إلى السماء وهو في صلاته ؟ قال: لا بأس.

And I asked himasws about the man, is it correct for him that he raises his eyes towards the sky while he is in his Salat? Heasws said: ‘There is no problem’.

وسألته عن المرأة المغاضبة زوجها هل لها صلاة ؟ أو ما حالها ؟ قال: لا تزال عاصية حتى يرضى عنها.

And I asked himasws about the woman, angered upon by her husband, is Salat correct for her? Or what is her state? Heasws said: ‘She will not cease to be in disobedience until he is pleased from her’.

وسألته عن القوم يتحدثون حتى يذهب ثلث الليل أو أكثر أيهما أفضل: أيصلون العشاء جميعا، أو في غير جماعة ؟ قال: يصلونها في جماعة أفضل.

And I asked himasws about the people discussing until a third of the night is gone, or more, which of the two is better – they should pray Al-Isha (Salat) together, or in other than a congregation? Heasws said: ‘Their praying in a congregation is superior’.

وسألته عن الرجل يقرء في الفريضة بسورة النجم يركع بها ثم يقوم بغيرها، قال: يسجد بها ثم يقوم فيقرء بفاتحة الكتاب ثم يركع وذلك زيادة في الفريضة فلا يعودن يقرء السجدة في الفريضة.

And I asked himasws about the man reciting in the Obligatory (Salat) with Surah Al-Najm, doing Ruku with it, then he stands with other than it. Heasws said: ‘He should do Sajdah with it, then he should stand and recite the Opening of the Book (Chapter 1), then do Ruku, and that is an increase in the Obligatory (Salat), so he should not return reciting the Sajdah in the Obligatory (Salat)’.

وسألته عن رجل يكون في صلاته فيظن أن ثوبه قد انخرق، أو أصابه شئ، هل يصلح له أن بنظر فيه ويفتشه وهو في صلاته ؟ قال: إن كان في مقدم الثوب أو جانبيه فلا بأس، وإن كان في مؤخره فلا يلتفت فإنه لا يصلح له.

And I asked himasws about a man who happens to be in his Salat, then he thinks that his clothes have torn, or something has hit it, is it correct for him to look into it and investigate it while he is in his Salat? Heasws said: ‘If it was in the front of the garment or its sides, there is no problem, and if it was from his behind, he should not turn, for it is not correct for him’.

وسألته عن الرجل هل يصلح له أن يصلي خلف النخلة فيها حملها ؟ قال: لا بأس.

And I asked himasws about the man, is it correct for him that he prays Salat behind the palm tree wherein is fruit? Heasws said: ‘There is no problem’.

وسألته عن الرجل هل يصلح له أن يصلي في الكرم وفيه حمله ؟ قال: لا بأس.

And I asked himasws about the man, is it correct for him that he prays Salat in the vineyard and there is fruit in it?’ Heasws said: ‘There is no problem’.

وسألته عن رجل مس ظهر سنور هل يصلح له أن يصلي قبل أن يغسل يده ؟ قال: لا بأس.

And I asked himasws about a man who touches the back of a cat, is it correct for him that he prays Salat before he washes his hands? Heasws said: There is no problem’.

وسألته عن إمام أم قوما مسافرين كيف يصلي المسافرون ؟ قال: يصلون ركعتين ويقوم الامام فيتم صلاته، فإذا سلم فانصرف انصرفوا.

And I asked himasws about a prayer leader, or a group travelling, how would the travellers pray Salat? Heasws said: ‘They should pray two Cycles and the prayer leader would stand and complete his Salat. When he has greeted (Salam), he would leave, and they would disperse’.

وسألته عن رجل هل يصلح له أن يصلي وأمامه حمار واقف ؟ قال: يضع بينه و بينه قصبة أو عودا أو شيئا يقيمه بينهما ثم يصلي فلا بأس. قلت: فإن لم يفعل و صلى أيعيد صلاته ؟ أو ما عليه ؟ قال: لا يعيد صلاته ولا شئ عليه.

And I asked himasws about a man, is it correct for him that he prays Salat and in front of him is a donkey standing? Heasws said: ‘He should place between him and it a reed or a stick or something standing between the two, then he should pray, there is no problem’. I said, ‘Supposing he does not do so and prays, should he repeat his Salat? Or what is upon him? Heasws said: ‘He should not repeat his Salat nor is there anything upon him’.

وسألته عن رجل جعل ثلث حجته لميت وثلثها لحي، قال: للميت، فأما الحي فلا.

And I asked himasws about a man a third of his Hajj for a deceased and a third of it for a living one. Heasws said: ‘For the deceased, as for the living one, no’.

وسألته عن رجل جعل عليه أن يصوم بالكوفة شهرا وبالمدينة شهرا وبمكة شهرا فصام أربعة عشر يوما بمكة، أله أن يرجع إلى أهله فيصوم ما عليه بالكوفة ؟ قال: نعم لا بأس، وليس عليه شئ.

And I asked himasws about a man who made it upon him that he would be Fasting at Al-Kufa for a month, and at Al-Medina for a month, and at Makkah for a month. Then he Fasts fourteen days at Makkah, is it for him that he returns to his family and Fast what is upon him at Al-Kufa? Heasws said: ‘Yes, there is no problem, and there isn’t anything upon him’.

وسألته عن رجل زوج ابنته غلاما فيه لين وأبوه لا بأس به، قال: إن لم تكن به فاحشة فيزوجه - يعني الخنث -.

And I asked himasws about a man who gets his daughter married to a boy in whom there is softness (feminism), and his father, there is no problem with him. Heasws said: ‘If there does not happen to be immorality with him, he can marry (to) him – meaning the effeminate’.

وسألته عن قوم أحرار ومماليك اجتمعوا على قتل مملوك ما حالهم ؟ قال: يقتل من قتله من المماليك، وتفديه الاحرار.

And I asked himasws about a free people and slaves gathering upon killing a slave, what is their state? Heasws said: ‘He would be killed, the one who kills the slave, and the free ones would ransom him’.

وسألته عن رجل قال: إذا مت ففلانة جاريتي حرة، فعاش حتى ولدت الجارية أولادا ثم مات ما حالهم ؟ قال: عتقت الجارية، وأولادها مماليك.

And I asked himasws about a man who says, ‘When I die, then so and so slave girl of mine is free. Then he lives until the slave girls gives birth to children, then he dies. What is their state? Heasws said: ‘The slave girl is free and her children are slaves’.

وسألته عن الرجل يتوشح بالثوب فيقع على الارض أو يجاوز عاتقه أيصلح ذلك ؟ قال: لا بأس.

And I asked himasws about the man who wraps with a cloth and it falls upon the ground or exceeds his shoulders, is that correct? Heasws said: ‘There is no problem’.

وسألته عن الرجل يقول لمملوكه: يا أخي ويا ابني، أيصلح ذلك ؟ قال: لا بأس.

And I asked himasws about the man who is saying to his slave, ‘O my brother’, or, ‘O my son’, is that correct? Heasws said: ‘There is no problem’.

وسألته عن الدابة تبول فيصيب بوله المسجد أو حائطه، أيصلي فيه قبل أن يغسل ؟ قال: إذا جف فلا بأس.

And I asked himasws about the animal urinating and its urine hitting the Masjid or its walls, can one pray Salat in it before it is washed? Heasws said: ‘When it has dried, there is no problem’.

وسألته عن الرجل يجامع أو يدخل الكنيف وعليه خاتم فيه ذكر الله، أو شئ من القرآن، أيصلح ذلك ؟ قال: لا.

And I asked himasws about the man who copulates or enters the toiler and upon him is a ring wherein Allahazwj is Mentioned, or something from the Quran, is that correct? Heasws said: ‘No’.

وسألته عن القعود والقيام والصلاة على جلود السباع وبيعها وركوبها أيصلح ذلك ؟ قال: لا بأس ما لم يسجد عليها.

And I asked himasws about the sitting and the standing and the Salat upon skins of the wild animals, and selling it and riding it, is that correct?’ Heasws said: ‘There is no problem for as long as one does not do Sajdah upon these’.

وسألته عن الرجل يكون عليه الصيام الايام الثلاثة من كل شهر، أيصومها قضاء وهو في شهر لم يصم أيامه ؟ قال: لا بأس.

And I asked himasws about a man who happens to have Fasts upon him of the three days from every month, can he Fast these repaying while he is in a month in which he did not Fasts its days? Heasws said: ‘There is no problem’.

وسألته عن رجل يؤخر الصوم الايام الثلاثة من الشهر حتى يكون في آخر الشهر فلا يدرك الخميس الآخر إلا أن يجمعه مع الاربعاء، أيجزيه ذلك ؟ قال: لا بأس.

And I asked himasws about a man who delays the Fasting of the three days from the moth until he comes to be in the last month, so he does not come across the last Thursday except that he gathers it with the Wednesday, is that allowed? Heasws said: ‘There is no problem’.

وسألته عن صوم ثلاثة أيام من الشهر يكون على الرجل يقضيها متوالية، أو يفرق بينها ؟ قال: أي ذلك أحب.

And I asked himasws about Fasting of three days from the month happening to be upon the man, should he repay these consecutively or separate between these? Heasws said: ‘Yes, that is more loved’.

وسألته عن رجل طلق أو ماتت امرأته ثم زنى هل عليه رجم ؟ قال: نعم.

And I asked himasws about a man who divorces or his wife dies, then he commits adultery, is the stoning upon him? Heasws said: ‘Yes’.

وسألته عن امرأة طلقت ثم زنت بعدما طلقت سنة أو أكثر هل عليها الرجم ؟ قال: نعم.

And I asked himasws about a woman who is divorced, then she commits adultery after having been divorced for a year or more, is the stoning upon her? Heasws said: ‘Yes’.

وسألته عن الرجل يطوف بالبيت وهو جنب فيذكر وهو في طوافه هل عليه أن يقطع طوافه ؟ قال: يقطع طوافه، ولا يعتد بشئ مما طاف.

And I asked himasws about the man who performs Tawaaf of the House (Kabah) and he is with sexual impurity. Then he remembers in his Tawaaf, is it upon him to terminate his Tawaaf? Heasws said: ‘He should terminate his Tawaaf and not exceed with anything from he has already done’.

وسألته عن الجنب يدخل يده في غسله قبل أن يتوضأ وقبل أن يغسل يده ما حاله ؟ قال: إذا لم يصب يده شيئا من الجنابة فلا بأس، قال: وأن يغسل يده قبل أن يدخلها في شئ من غسله أحب إلي.

And I asked himasws about the one with sexual impurity inserting his hand in his body part before he washes and before he washes his hand, what is his state? Heasws said: ‘When his hand did not hit anything from the sexual impurity, there is no problem’. Heasws said: ‘And if he had washed his hand before he inserted it in something from his body part, it would be more beloved to me’.

وسألته عن ولد الزناء تجوز شهادته أو يؤم قوما ؟ قال: لا تجوز شهادته ولا يؤم.

And I asked himasws about a son of adultery, is his testimony allowed, or can he lead a people (in Salat)? Heasws said: ‘Neither is his testimony allowed, nor can he lead (in Salat)’.

وسألته عن اللقطة إذا كانت جارية هل يحل لمن لقطها فرجها ؟ قال: لا، إنما حل له بيعها بما أنفق عليها.

And I asked himasws about the lost property when it was a slave girl, are her private parts Permissible for the one who comes across her? Heasws said: ‘No, but it is Permissible for him to sell her for whatever he had spent on her’.

وسألته عن فضل الشاة والبقر والبعير أيشرب منه ويتوضؤ قال: لا بأس.

And I asked himasws about the left-over (water) of the sheep and the cows and the camels, can one drink from it and perform Wudu? Heasws said: ‘There is no problem’.

وسألته عن الكنيف يصب فيه الماء فينتضح على الثوب ما حاله ؟ قال: إذا كان جافا فلا بأس.

And I asked himasws about the toilet, the water being poured in it so it gets sprinkled upon the garment, what is its state? Heasws said: ‘When it was dry, there is no problem’.

وسألته عن الجراد يصيده فيموت بعدما يصيده أيؤكل ؟ قال: لا بأس.

And I asked himasws about the locust being hunted, so it dies after being hunted, can it be eaten? Heasws said: ‘There is no problem’.

وسألته عن الجراد يصيبه ميتا في البحر أو في الصحراء أيؤكل ؟ قال: لا تأكله.

And I asked himasws about the locust found dead in the sea or in the desert, can it be eaten? Heasws said: ‘Do not eat it’.

وسألته عن الفراش يكون كثير الصوف فيصيبه البول كيف يغسل ؟ قال: يغسل الظاهر ثم يصب عليه الماء في المكان الذي أصابه البول حتى يخرج الماء من جانب الفراش.

And I asked himasws about the mattress happening to be of a lot of wool, and it is hit by the urine, how would it be washed? Heasws said: ‘Wash the exterior, then pour the water upon it in the place which was affected by the urine until the water comes out from the side of the mattress’.

وسألته عن الكنيف يكون فوق البيت فيصيبه المطر فكيف فيصيب الثياب أيصلى فيها قبل أن يغسل ؟ قال: إذا جرى من ماء المطر فلا بأس يصلى فيها.

And I asked himasws about the toilet happening to be above the house and the rain drops hit it, and it hits the garment, can one pray Salat in it before washing it? Heasws said: ‘When it flows from the water of the rain, there is no problem in praying salat in it’.

وسألته عن الفأرة تصيب الثوب أيصلى فيه ؟ قال: إذا لم تكن الفأرة رطبة فلا بأس، وإن كانت رطبة فاغسل ما أصاب من ثوبك، والكلب مثل ذلك.

And I asked himasws about the mouse hitting the garment, can one pray Salat in it? Heasws said: ‘When it does not happen to be wet, there is no problem, and if it was wet, then wash whatever was hit from your garment, and the dog is similar to that’.

وسألته عن فضل الفرس والبغل والحمار أيشرب منه ويتوضؤ للصلاة ؟ قال: لا بأس.

And I asked himasws about left-over of the horse and the mule and the donkey, can one drink from it and do Wudu for the Salat? Heasws said: ‘There is no problem’.

وسألته عن الصلاة على بواري النصارى واليهود التي يقعدون عليها في بيوتهم أيصلح ؟ قال: لا تصل عليها.

And I asked himasws about the Salat upon the mats of the Christians and the Jews which they are sitting upon in their houses, can one pray Salat in it? Heasws said: ‘Do not pray Salat upon these’.

وسألته عن الفأرة والدجاجة والحمامة أو أشباهن تطؤ على العذرة ثم تطؤ الثوب، أيغسل ؟ قال: إن كان استبان من أثره شئ فاغسله وإلا فلا بأس.

And I asked himasws about the mouse and the chicken and the dove or their like treading upon the dung then treading upon the garment, will it be washed? Heasws said: ‘When something from its traces was apparent, then wash it, or else there is no problem’.

وسألته عن الدجاجة والحمامة والعصفور وأشباهه تطؤ في العذرة، ثم تدخل في الماء أيتوضؤ منه ؟ قال: لا إلا أن يكون ماء كثيرا قدركر.

And I asked himasws about the chicken and the dove and the sparrow and its like treading in the dung, then enter into the water, can one do Wudu from it? Heasws said: ‘No, unless if the water happens to be a lot, a measurement of a ‘Kur’.¹⁰⁹

وسألته عن العظاية والوزغ والحية تقع في الماء فلا تموت أيتوضؤ منه للصلاة ؟ قال: لا بأس.

And I asked himasws about the lizard and the snake falling into the water but does not die, can one do the Wudu from it for the Salat? Heasws said: ‘There is no problem’.

وسألته عن العقرب والخنفساء وشبهه يموت في الجب والدن أيتوضؤ منه ؟ قال: لا بأس.

And I asked himasws about the scorpion and the beetle and the likes of it dying in the well and the cask, can one do Wudu from it? Heasws said: ‘There is no problem’.

وسألته عن الرجل يدركه رمضان في السفر فيقيم في المكان هل عليه صوم ؟ قال: لا حتى يجمع على مقام عشرة أيام، فإذا أجمع صام وأتم الصلاة.

And I asked himasws about the man who comes across a (Month of) Ramazan during the travelling, so he stays in the place, is a Fast correct upon him? Heasws said: ‘No, until he gathers upon a place for ten days. When he has gathered, he can Fast and (pray) the complete Salat’.

وسألته عن الرجل يكون عليه أيام من شهر رمضان وهو مسافر هل يقضي إذ أقام في المكان ؟ قال: لاحتى يجمع على مقام عشرة أيام.

And I asked himasws about the man who happens to have days from a Month of Ramazan upon him and he is travelling, would he pay back (the Fasts) when he stays in the place? Heasws said: ‘No, until there gather upon a stay, ten days’.

وسألته عن صلاة الكسوف ما حدها ؟ قال: يصلي متى ما أحب، ويقرء ما أحب، غير أنه يقرء ويركع، ويقرء ويركع، ويقرء ويركع أربع ركعات، ويسجد في الخامسة، ثم يقوم فيفعل مثل ذلك.

And I asked himasws about Salat of the eclipse, what are its limits? Heasws said: ‘He can pray Salat whenever he likes, and recite whatever he likes, apart from that he should recite and do Ruku, and recite and do Ruku, and recite and do Ruku four Cycles, and do Sajdah in the fifth. Then he should stand and do similar to that’.

وسألته عن المطلقة كم عدتها ؟ قال: ثلاث حيض، وتعتد من أول تطليقة.

And I asked himasws about the divorced woman, how much is her waiting period? Heasws said: ‘Three menstruation, and she would count from the first divorce’.

وسألته عن الرجل يطلق تطليقة أو تطليقتين ثم يتركها حتى تنقضي عدتها ما حالها ؟ قال: إذا تركها على أنه لا يريدها بانت منه، فلم تحل له حتى تنكح زوجا غيره، وإن تركها على أنه يريد مراجعتها ثم مضى لذلك منه سنة فهو أحق برجعتها.

And I asked himasws about the man who divorces a divorce or two divorces, then he leaves her until she accomplishes her waiting period, what is her state? Heasws said: ‘When he leaves her upon that he will not be wanting her, she would be irrevocably divorced from him, so she will not be Permissible for him until she marries another husband; and if he had left her upon that he wanted to return to her, then a year expired for that from him, then he is more rightful with returning to her’.

وسألته عن الصدقة إذا لم تقبض هل يجوز لصاحبها ؟ قال: إذا كان أب تصدق بها على ولد صغير فإنها جائزة لانه يقبض لولده إذا كان صغيرا، وإذا كان ولدا كبيرا فلا يجوز له حتى يقبض.

And I asked herasws about the charity when it is not taken possession of, it is allowed for its owner? Heasws said: ‘When it was a father giving in charity to a small child, then it is allowed because he possesses for his child when he was small; and when he was a big child, it is not allowed for him until he (child) takes possession of it’.

وسألته عن رجل تصدق على رجل بصدقة فلم يحزها هل يجوز ذلك ؟ قال: هي جائزة حيزت أولم تحز.

And I asked himasws about a man giving charity upon a man with a charity, but he did not possess it, is that allowed? Heasws said: ‘It is allowed, taken possession or not taken’.

وسألته عن رجل استأجر دابة إلى مكان فجاز ذلك فنفقت الدابة ما عليه ؟ قال: إذا كان جاز المكان الذي استأجر إليه فهو ضامن.

And I asked himasws about a man hiring an animal to a place, but exceeds that, and the animal dies, what is upon him? Heasws said: ‘When he had exceeded the place which he had hired it to, then he is responsible’.

وسألته عن رجل استأجر دابة فأعطاها غيره فنفقت ما عليه ؟ قال: إن كان شرط أن لا يركبها غيره فهو ضامن لها، وإن لم يسم فليس عليه شئ.

And I asked himasws about a man hiring an animal, but he is given another, and it dies, what is upon him? Heasws said: ‘If there was a stipulation that he will not ride any other, then he is responsible for it, and if he did not specify, there isn’t anything upon him’.

وسألته عن رجل استأجر دابة فوقعت في بئر فانكسرت ما عليه ؟ قال: هو ضامن، كان يلزمه أن يستوثق منها، وإن أقام البينة أنه ربطها واستوثق منها فليس عليه شئ.

And I asked himasws about a man who hires an animal and it falls into a well and breaks, what is upon him? Heasws said: ‘He is responsible. It necessitated upon him that he would be relied from it, and if he can establish the proof that he had tied it and secured from it, then there isn’t anything upon him’.

وسألته عن بختي مغتلم قتل رجلا فقام أخو المقتول فعقر البختي وقتله ما حالهم ؟ قال: على صاحب البختي دية المقتول، ولصاحب البختي ثمنه على الذي عقر بختيه.

And I asked himasws about a Bakhty (camel) who kills a man, so a brother of the killed ones stands and hamstrung the Bakhty (camel) and kills it. What is their state? Heasws said: ‘Upon the owner of the Bakhty (camel) would be the wergild of the killed ones, and for the owner of the Bakhty (camel) would be its price upon the one who had hamstrung his Bakhty (camel)’.

وسألته عن رجل تحته مملوكة بين رجلين فقال أحدهما: قد بدا لي أن أنزع جاويتي منك وأبيع نصيبي، فباعه، فقال المشتري: اريد أن أقبض جاريتي، هل تحرم على الزوج ؟

And I asked himasws about a man under whom is a slave girl between two men, so one of them says, ‘It seems to me that I should remove my responsibility from you and sell my share’. So, he sells it. The buyer says, ‘I want to take possession of my slave girl’. Is she forbidden upon the husband?

قال: إذا اشتراها غير الذي كان أنكحها إياه فالطلاق بيده، إن شاء فرق بينهما، وإن شاء تركها معه، فهي حلال لزوجها، وهما على نكاحهما حتى ينزعها المشتري، وإن أنكحها إياه نكاحا جديدا فالطلاق إلى الزوج، وليس إلى السيد الطلاق.

Heasws said: ‘When he has bought her apart from that who had married her to him, then the divorce is his hands. If he so desires, he separated between the two, and if he so desires, leaves her with him. She is Permissible for her husband, and they would both be upon their marriage until the buyer snatches her away; and if he marries her to him with a renewed marriage, then the divorce is to the husband, and the divorce isn’t to the master’.

وسألته عن الرجل زوج ابنه وهو صغير فدخل الابن بامر أته، على من المهر ؟ على الاب أو على الابن، قال: المهر على الغلام، وإن لم يكن له شئ فعلى الاب يضمن ذلك على ابنه أولم يضمن إذا كان هو أنكحه وهو صغير.

And I asked himasws about the man who gets his son married while he was small, then the son comes of age, upon whom would be the dower? Upon the father or upon the son? Heasws said: ‘The dower is upon the boy, and if there does not happen to be anything for him, then it would be upon the father whether had taken the responsibility of that upon his son or did not guarantee, when it was him who had got him married while he was small’.

وسألته عن رجل حر وتحته مملوكة بين رجلين أراد أحدهما نزعها منه هل له ذلك ؟ قال: الطلاق إلى الزوج، لا يحل لواحد من الشريكين أن يطلقها فيستخلص أحدهما.

And I asked himasws about a free man and under him was a slave girl between two men. One of them wanted to remove her from him, is that for him? Heasws said: ‘The divorce is to the husband. It is not Permissible for one from the two partners that he divorces her, so one of them would be finished from her’.

وسألته عن حب ماء فيه ألف رطل وقع فيه وقية بول هل يصلح شربه أو الوضوء منه ؟ قال: لا يصلح.

And I asked himasws about a container of water wherein is a thousand ratls and an ounce of urine falls into it, is it correct to drink it or the Wudu from it? Heasws said: ‘It is not correct’.

وسألته عن قدر فيها ألف رطل ماء فطبخ فيها لحم وقع فيها وقية دم هل يصلح أكله ؟ قال: إذا طبخ فكل فلا بأس.

And I asked himasws about a pot wherein is a thousand ratls of water in which meat is cooked, and an ounce of blood falls into it, is it correct to eat it? Heasws said: ‘When it is cooked, then eat, there is no problem’.

وسألته عن فأرة وقعت في بئر فماتت هل يصلح الوضوء عن مائها ؟ قال: أنزع من مائها سبع دلي، ثم توضأ ولا بأس.

And I asked himasws about a mouse failing into a well and it dies, is the Wudu correct from its water? Heasws said: ‘Remove seven buckets from its water then perform Wudu, and there is no problem’.

وسألته عن فأرة وقعت في بئر فاخرجت وقد تقطعت، هل يصلح الوضوء من مائها ؟ قال: ينزح منها عشرون دلوا إذا تقطعت ثم يتوضؤ ولا بأس.

And I asked himasws about a mouse falling into a well, then it comes out and it has been broken, is the Wudu correct from its water? Heasws said: ‘Remove twenty buckets from it when it is broken, then do Wudu, and there is no problem’.

وسألته عن صبي بال في بئرهل يصلح الوضوء منها ؟ فقال: ينزح الماء كله.

And I asked himasws about a child urinating in a well, is the Wudu correct from it’. Heasws said: ‘Remove the water, all of it’.

وسألته عن رجل مس ميتا عليه الغسل ؟ قال: إن كان الميت لم يبرد فلا غسل عليه، وإن كان قد برد فعليه الغسل إذا مسه.

And I asked himasws about a man who touches a deceased, is the washing upon him? Heasws said: ‘If the deceased had not cooled, then there is no washing upon him, and if he had cooled, then upon him is the washing when he has touched it’.

وسألته عن بئر صب فيها الخمر هل يصلح الوضوء من مائها ؟ قال: لا يصلح حتى ينزح الماء كله.

And I asked himasws about a well in which wine is poured, is the Wudu correct from its water? Heasws said: ‘It is not correct until all of its water is removed’.

وسألته عن الصدقة يجعلها الرجل لله مبتوتة، هل له أن يرجع فيها ؟ قال: إذا جعلها لله فهي للمساكين وابن السبيل، فليس له أن يرجع فيها.

And I asked himasws about the determined charity of the man for the Sake of Allahazwj, is it for him that he retracts with regards to it? Heasws said: ‘When he has already Made it for Allahazwj, then it is for the poor and the traveller, it isn’t for him that he retracts in it’.

وسألته عن الرجل هل يصلح له أن يصلي أو يصوم عن بعض موتاه ؟ قال: نعم فيصلي ما أحب ويجعل ذلك للميت، فهو للميت إذا جعل له.

And I asked himasws about the man, is it correct for him that he prays Salat or Fasts on behalf of one of his deceased? Heasws said: ‘Yes, he can pray whatever he likes and makes it to be for the deceased, so it is for the deceased when he has made it to be for him’’.¹¹⁰

(باب 18) * * (احتجاجات أصحابه على المخالفين) *

CHAPTER 18 – ARGUMENTATIONS OF HISasws COMPANIONS AGAINST THE ADVERSARIES

1 - قال السيد المرتضى رضي الله عنه في كتاب الفصول: أخبرني الشيخ أيده الله قال دخل ضرار بن عمرو الضبي على يحيى بن خالد البرمكي فقال له: يا أبا عمرو هل لك في مناظرة رجل هو ركن الشيعة ؟ فقال ضرار: هلم من شئت، فبعث إلى هشام بن الحكم فأحضره فقال: يا أبا محمد هذا ضرار، وهو من قد علمت في الكلام والخلاف لك فكلمه في الامامة،

Al Seyyid Al Murtaza said in the book ‘Al Fusool’,

‘It was informed to be by the Sheykh, may Allahazwj Support him, said, ‘Zarar Bin Amro Al-Zaby came to Yahya Bin Khalid Al-Barmakky and said to him, ‘O Abu Amro, is it for you any man regarding debate, who is a cornerstone of the Shias?’ Zarar said, ‘Come whenever you like’. He sent a message to Hisham Bin Al-Hakam and presented him. He said, ‘O Abu Muhammad! This is Zarar and he is one who has known the speech and the adversary for you, so speak to him regarding the Imamate’.

فقال: نعم ثم أقبل على ضرار فقال: يا أبا عمر وخبرني على ما تجب الولاية والبراءة ؟ على الظاهر أم على الباطن ؟ فقال ضرار: بل على الظاهر فإن الباطن لا يدرك إلا بالوحي،

He said, ‘Yes’. Then he turned towards Zarar and said, ‘O Abu Umar, and inform me, upon what (reason) is the Wilayah and the disavowment Obligated? Upon the apparent or upon the esoteric?’ Zarar said,’ But, upon the apparent, for the esoteric cannot be realised except by the Revelation’.

فقام هشام: صدقت، فخبرني الآن أي الرجلين كان أذب عن وجه رسول الله (صلى الله عليه وآله) بالسيف ؟ وأقتل لاعداء الله عزوجل بين يديه ؟ وأكثر آثارا في الجهاد ؟ علي بن أبي طالب أو أبو بكر ؟ فقال: علي بن أبي طالب، ولكن أبا بكر كان أشد يقينا،

Hisham said, ‘You speak the truth. Inform me now, which of the two men was more protective of the face of Rasool-Allahsaww with the sword? And more killing of the enemies of Allahazwj Mighty and Majestic in front of himsaww? And more impressive in the Jihad? Aliasws Bin Abu Talibasws or Abu Bakr?’ He said, ‘Aliasws Bin Abu Talibasws, but Abu Bakr was or a stronger conviction’.

فقال هشام: هذا هو الباطن الذي قد تركنا الكلام فيه، وقد اعترفت لعلي (عليه السلام) بظاهر عمله من الولاية ما لم يجب لابي بكر، فقال ضرار: هذا الظاهر نعم.

Hisham said, ‘This, it is the esoteric which we have mentioned the speech regarding it, and you have acknowledged to Aliasws with the apparent of hisasws deeds from the Wilayah what does not Obligated for Abu Bakr’. Zarar said, ‘This is the apparent, yes’.

ثم قال هشام: أفليس إذا كان الباطن مع الظاهر فهو الفضل الذي لا يدفع ؟ فقال ضرار: بلى، فقال هشام: ألست تعلم أن النبي (صلى الله عليه وآله) قال لعلي (عليه السلام): إنه مني بمنزلة هارون من موسى إلا أنه لانبي بعدى ؟ فقال ضرار: نعم،

Then Hisham said, ‘Isn’t it so, when the esoteric was with the apparent, so it is the superiority which cannot be repelled?’ Zarar said, ‘Yes’. Hisham said, ‘Don’t you know that the Prophetsaww said for Aliasws that: ‘Heasws is from mesaww at the status of Harounas from Musaas except that there would be no Prophetas after mesaww’?’ Zarar said, ‘Yes’.

فقال له هشام: أيجوز أن يقول له هذا القول إلا وهو عنده في الباطن مؤمن ؟ قال: لا، فقال هشام: فقد صح لعلي (عليه السلام) ظاهره وباطنه، ولم يصح لصاحبك ظاهر ولا باطن والحمد لله.

Hisham said to him, ‘Is it allowed that hesaww would be saying this word for himasws unless and heasws was a Momin in hissaww presence in the esoteric? He said, ‘No’. Hisham said, ‘Thus it is true for Aliasws, hisasws apparent and hisasws esoteric, and for your companion (Abu Bakr), neither an apparent nor a hidden is true, and the Praise is for Allahazwj’.¹¹¹

2 - قال: وأخبرني الشيخ أدام الله تأييده قال: سأل يحيى بن خالد البرمكى هشام بن الحكم رحمة الله عليه بحضرة الرشيد فقال له: أخبرني يا هشام عن الحق هل يكون في جهتين مختلفتين ؟ فقال هشام: لا،

And it was informed to me by the Sheykh, may Allahazwj Support him forever, said, ‘Yahya Bin Khalid Al-Barmakky asked Hisham Bin Al-Hakam, may Allahazwj have Mercy on him in the presence of (the Caliph) Al-Rasheed, saying to him, ‘Inform me, O Hisham, about the Truth, can it happen to be two different aspects?’ He said, ‘No’.

قال فخبرني عن نفسين اختصما في حكم في الدين وتنازعا واختلفا هل يخلوان من أن يكونا محقين أو مبطلين، أو يكون أحدهما مبطلا والآخر محقا ؟ فقال هشام: لا يخلوان من ذلك، وليس يجوز أن يكونا محقين على ما قد مت من الجواب.

He said, ‘Then inform me about the two swords disputing regarding one Judgment in the Religion and they dispute and differ, would they be empty from either both happening to be rightful or false, or one of them false and the other rightful?’ Hisham said, ‘They cannot be empty from that, and it isn’t allowed that they both be rightful upon what has already been answered’.

فقال: له يحيى بن خالد: فخبرني عن علي والعباس لما اختصما إلى أبي بكر في الميراث أيهما كان المحق من المبطل ؟ إذ كنت لا تقول: إنهما كانا محقين ولا مبطلين. فقال هشام: فنظرت إذا إنني إن قلت: إن عليا (عليه السلام) كان مبطلا كفرت وخرجت عن مذهبي، وإن قلت: إن العباس كان مبطلا ضرب عنقي،

Yahya Bin Khalid said to him, ‘Inform me about Aliasws and Al-Abbas, when they both disputed to Abu Bakr regarding the inheritance, which of the two was the rightful from the false? When you were not saying that both of them would be rightful nor false’. Hisham said, ‘Look at where I am. If I say that Aliasws was false, I would be committing Kufr and exiting from my doctrine, and if I say that Al-Abbas was false, my neck would be struck off (by the Caliph).

ووردت علي مسألة لم أكن سئلت عنها قبل ذلك الوقت، ولا أعددت لها جوابا، فذكرت قول أبي عبد الله (عليه السلام) وهو يقول لي: يا هشام لا تزال مؤيدا بروح القدس ما نصرتنا بلسانك، فعلمت أني لا اخذل، وعن لي الجواب في الحال

And an issue had been referred unto me I had not been asked about it before that time, nor had I prepared an answer for it. Then I remembered the words of Abu Abdullahasws and heasws had said to me: ‘O Hisham! You will not cease to be aided by the Holy Spirit for as long as you help usasws with your tongue’, so I knew that I am not abandoned, and the answer was in front of me during the state.

فقلت له: لم يكن من أحدهما خطاء وكانا جميعا محقين، ولهذا نظير قد نطق به القرآن في قصة داود (عليه السلام) حيث يقول الله جل اسمه: (وهل أتيك نبؤالخصم إذتسو روا المحراب) إلى قوله تعالى: (خصمان بغى بعضنا على بعض) فأي الملكين كان مخطئا ؟ وأيهما كان مصيبا ؟ أم تقول: إنهما كانا مخطئين ؟ فجوابك في ذلك جوابي بعينه،

So, I said to him, ‘There was no error from one of them and they were both rightful, and for this there is a match which the Quran has Spoken with in the story of Dawoodas where Allahazwj, Majestic is Hisazwj Name is Saying: And did there come to you news of the litigants when they climbed over the (prayer) Niche? [38:21] – up to the Words of the Exalted: the partners tend to transgress upon each other [38:24], so which of the two Angels was in error? And which of the two was correct? Or are you saying that both were in error? So, your answer regarding that is my answer exactly’.

فقال يحيى: لست أقول: إن الملكين أخطأ، بل أقول: إنهما أصابا، وذلك أنهما لم يختصما في الحقيقة ولا اختلفا في الحكم، وإنما أظهرا ذلك لينبها داود (عليه السلام) على الخطيئة، ويعرفاه الحكم ويوقفاه عليه،

Yahya said, ‘I am not saying that both the Angels were mistaken, but I am saying they were both correct, and that is because they both did not dispute in the reality nor did they differ in the Judgment, and rather they manifested that to inform Dawoodas upon the mistake, and make himas understand the judgment, and to pause himas upon it’.

قال: فقلت له: كذلك علي والعباس لم يختلفا في الحكم ولم يختصما في الحقيقة، وإنما أظهرا الاختلاف والخصومة لينبها أبا بكر على غلطه، ويوقفاه على خطيئته، ويدلاه على ظلمه لهما في الميراث، ولم يكونا في ريب من أمرهما، وإنما كان ذلك منهما على حد ماكان من الملكين.

He (the narrator) said, ‘I said to him, ‘Similar to that are Aliasws and Al-Abbas. They did not differ regarding the judgment and did not dispute in the reality, and rather they manifested the differing and the dispute to inform Abu Bakr upon his being wrong, and stop him upon his mistake, and point him upon his injustice to them regarding the inheritance, and they did not happen to be in doubt from their matter, and rather that from them was upon a limit of what was from the two Angels’.

فلم يحر جوابا واستحسن ذلك الرشيد.

He could not give an answer and Al-Rasheed preferred that’’.¹¹²

3 - وأخبرني الشيخ أيضا قال: أحب الرشيد أن يسمع كلام هشام بن الحكم مع الخوارج، فأمر بإحضار هشام بن الحكم وإحضار عبد الله بن يزيد الاباضي وجلس بحيث يسمع كلامهما ولايرى القوم شخصه، وكان بالحضرة يحيى بن خالد،

And it was informed to me by the Sheykh as well, said, ‘Al Rasheed liked to listen to the speech of Hisham Bin al-Hakam with the Kharijites, so he got Hisham Bin Al-Hakam and Abdullah Bin Yazeed Al-Abazy presented, and he sat where he could hear their speech and the people could not see his person, and it was in the presence of Yahya Bin Al-Khalid.

فقال يحيى لعبدالله بن يزيد: سل أبا محمد - يعني هشاما - عن شئ، فقال هشام: لا مسألة للخوارج علينا، فقال عبد الله بن يزيد: وكيف ذلك ؟

Yahya said to Abdullah Bin Yazeed, ‘Ask, Abu Muhammad’ – meaning Hisham, ‘About anything’. Hisham said, ‘There is no issue of the Kharijites upon us’. Abdullah Bin Yazeed said, ‘And how is that so?’

فقال هشام: لانكم قوم قد اجتمعتم معنا على ولاية رجل وتعديله والاقرار بإمامته وفضله، ثم فارقتمونا في عداوته والبراءة منه، فنحن على إجماعنا وشهادتكم لنا، وخلافكم علينا غير قادح في مذهبنا، ودعواكم غير مقبولة علينا، إذ الاختلاف لا يقابل الاتفاق، وشهادة الخصم لخصمه مقبولة، وشهادته عله مردودة.

Hisham said, ‘Because you are a people who were united with us upon the Wilayah of a manasws and hisasws justice, and the acknowledgment of hisasws Imamate and hisasws merit. Then you separated from us in hisasws enmity and the disavowment from himasws. Thus, we are upon our unity and your testimony for us, and your opposition against us, without igniting (problems) in our doctrine, and your claims are intolerable upon us, when the differing is not comparable to the harmony, and the testimony of the disputant for his dispute is acceptable, and his testimony may be rejected’.

قال يحيى بن خالد: لقد قربت قطعه يا أبا محمد، ولكن جاره شيئا، فإن أمير المؤمنين أطال الله بقاه يحب ذلك،

Yahya Bin Khalid said, ‘You have offered a piece of it, O Abu Muhammad, but you should flow some of it, for the commander of the faithful, may Allahazwj Prolong his remaining, loves that’.

قال: فقال هشام: أنا أفعل ذلك، غير أن الكلام ربما انتهى إلى حد يغمض ويدق على الافهام، فيعاند أحد الخصمين أو يشتبه عليه، فإن أحب الانصاف فليجعل بيني وبينه واسطة عدلا إن خرجت عن الطريق ردني إليه، وإن جار في حكمه شهد عليه،

He (the narrator) said, ‘Hisham said, ‘I shall do that, apart from that the speech would sometimes end up to a limit of obscurity and difficulty upon the understanding. If one of the two disputants is stubborn or there is doubt upon him, then I would love the fairness, so let him make a just middleman to be between me and him, if I exit from the road he will return me to it, and if he is tyrannous in his judgment, he would testify against him’.

فقال عبد الله بن يزيد: لقد دعا أبو محمد إلى الانصاف،

Abdullah Bin Yazeed said, ‘Abu Muhammad has called to the fairness’.

فقال هشام: فمن يكون هذه الواسطة ؟ وما يكون مذهبه ؟ أيكون من أصحابي، أو من أصحابك، أو مخالفا للملة لنا جميعا ؟ قال عبد الله بن يزيد: اختر من شئت فقد رضيت به،

Hisham said, ‘So, who will happen to be this middle man? And what would be his doctrine? Will he happen to be from my companions, or from your companions, or an adversary to us of both our religions?’ Abdullah Bin Yazeed said, ‘Choose whoever you desire to, and I will be agreeable with him’.

قال هشام: أما أنا فأرى أنه إن كان من أصحابي لم يؤمن عليه العصبية لي، وإن كان من أصحابك لم آمنه في الحكم علي، وإن كان مخالفا لنا جميعا لم يكن مأمونا علي ولا عليك، ولكن يكون رجلا من أصحابي، ورجلا من أصحابك، فينظران فيما بيننا ويحكمان علينا بموجب الحق ومحض الحكم بالعدل،

Hisham said, ‘As for me, I view that if he were to be from my companions, he would not be safe from his prejudice towards me, and if he was from your companions he would not be safe in the judgment against me, and if he was an adversary to both of us, he would neither happen to be safe upon me nor upon you, but there should be one man from my companions, and a man from your companions. Then they would both consider regarding what is between us and they would both judge upon us with obligatory rightfulness and pure decision with the justice’.

فقال عبد الله ابن يزيد: فقد أنصفت يا أبا محمد، وكنت أنتظر هذا منك. فأقبل هشام على يحيى بن خالد فقال له: قد قطعته أيها الوزير، ودمرت على مذاهبه كلها بأهون سعي، ولم يبق معه شئ، واستغنيت عن مناظرته،

Abdullah Bin Yazeed said, ‘You have been fair, O Abu Muhammad, and I was awaiting this from you’. Hisham turned towards Yahya Bin Khalid and said to him, ‘I have cut him, O minister, and have demolished his doctrine upon him, all of it, by the easiest of my striving, and there does not remain anything with him, and I am (now) needless from debating him’.

قال فحرك الستر الرشيد، وأصغى يحيى بن خالد فقال: هذا متكلم الشيعة واقف الرجل مواقفة لم يتضمن مناظرة، ثم ادعى عليه أنه قد قطعه وأفسد مذهبه، فمره أن يبين عن صحة ما ادعاه على الرجل،

He (the narrator) said, ‘Al-Rasheed moved the curtain and Yahya Bin Khalid listened attentively and he said, ‘This one is a speaker of the Shias and the most upright of the men in uprightness. A debate is not guaranteed’. Then he called to him that he had cut him and spoilt his doctrine, and ordered him to clarify the correctness of what he had claimed upon the man.

فقال يحيى بن خالد لهشام: إن أمير المؤمنين يأمرك أن تكشف عن صحة ما ادعيت على هذا الرجل،

Yahya Bin Khalid said to Hisham, ‘The commander of the faithful orders you to uncover from the correctness of what you claimed upon this man’.

قال: فقال هشام رحمه الله: إن هؤلاء القوم لم يزالوا معنا على ولاية أمير المؤمنين علي بن أبي طالب (عليه السلام) حتى كان من أمر الحكمين ما كان، فأكفروه بالتحكيم وضللوه بذلك، وهم الذين اضطروه إليه، والآن فقد حكم هذا الشيخ وهو عماد أصحابه مختارا غير مضطر رجلين مختلفين في مذهبهما: أحدهما يكفره، والآخر يعدله،

He (the narrator) said, ‘Hisham, may Allahazwj have Mercy on him, said, ‘These people have not ceased to be with us upon the Wilayah of Amir Al-Momineen Aliasws Bin Abu Talibasws until there happened from the matter of the two judges what happened. Then they disbelieved and strayed with that, and they are those who had forced himasws to it, and now the judgment of this sheykh is lost and he is a pillar of his companion, of free choice without coercion, two men differing in their doctrines – one of them disbelieving him and the other counter-balancing him.

فإن كان مصيبا في ذلك فأمير المؤمنين أولى بالصواب، وإن كان مخطئا كافرا فقد أراحنا من نفسه بشهادته بالكفر عليها، والنظر في كفره وإيمانه أولى من النظر في إكفاره عليا (عليه السلام).

If he was correct in that, then the commander of the faithful is foremost with the correctness, and it he was mistaken, a disbeliever, so he has assured us from himself with his testimony with the Kufr against it, and the consideration into his Kufr and his Eman is foremost that the consideration into his (alleging) Kufr to Aliasws’.

قال: فاستحسن ذلك الرشيد وأمر بصلته وجائزته.

He (the narrator) said, ‘Al-Rasheed was happy with that and ordered with helping him and rewarding him (Al-Hisham)’’.¹¹³

4 - وقال الشيخ أدام الله عزه: وهشام بن الحكم من أكبر أصحاب أبي عبد الله جعفر بن محمد (عليهما السلام)، وكان فقيها، وروى حديثا كثيرا، وصحب أبا عبد الله (عليه السلام)، وبعده أبا الحسن موسى (عليه السلام)، وكان يكنى أبا محمد وأبا الحكم، وكان مولى بني شيبان، و كان مقيما بالكوفة،

The sheykh, may Allahazwj Honour him forever, said, ‘And Hisham Bin Al-Hakam was from the great companions of Abu Abdullah Ja’farasws Bin Muhammadasws, and he was a jurist, and reported many Ahadeeth, and accompanied Abu Abdullahasws, and after himasws, Abu Al-Hassan Musaasws. And he was teknonymed as ‘Abu Muhammad’, and ‘Abu Al-Hakam’, and he was a chief of the clan of Shayban, and was staying at Al-Kufa.

وبلغ من مرتبته وعلوه عند أبي عبد الله جعفر بن محمد (عليهما السلام) أنه دخل عليه بمنى وهو غلام أول ما اختط عارضاه، وفي مجلسه شيوخ الشيعة كحمران ابن أعين وقيس الماصر ويونس بن يعقوب وأبي جعفر الاحول وغيرهم، فرفعه على جماعتهم، وليس فيهم إلا من هو أكبر سنا منه، فلما رأى أبو عبد الله (عليه السلام) أن ذلك الفعل كبر على أصحابه قال: هذا ناصر نا بقلبه ولسانه ويده،

And there has reached from his rank and his loftiness in the presence of Abu Abdullah Ja’farasws Bin Muhammadasws that he had gone to himasws at Mina while he was a boy, the first of what his contemporaries had planned, and in hisasws gathering were old sheykhs like Humran Bin Ayn, and Qays Al-Masar, and Yunus Bin Yaqoub, and Abu Ja’far al Ahowl and others. Heasws raised him above their group, and there wasn’t anyone among them except ones who were older in years than him. When Abu Abdullahasws saw that, that deed was grievous upon hisasws companions, heasws said: ‘This is one is ourasws helper with his heart and his tongue and his hands’.

وقال له أبو عبد الله (عليه السلام) وقد سأله عن أسماء الله عزوجل واشتقاقها فأجابه ثم قال له: أفهمت يا هشام فهما تدفع به أعداءنا الملحدين مع الله عزوجل ؟ قال هشام: نعم، قال أبو عبد الله (عليه السلام): نفعك الله عزوجل به وثبتك،

And Abu Abdullahasws said, and heasws had been asked about the Names of Allahazwj Mighty and Majestic and their derivations, so heasws answered him, then said to him: ‘Do you understand, O Hisham, with an understanding to repel ourasws enemies by it, the apostates with Allahazwj Mighty and Majestic?’ Hisham said, ‘Yes’. Abu Abdullahasws said: ‘May Allahazwj Mighty and Majestic Benefit you with it and Affirm you’.

قال هشام: فوالله ما قهرني أحد في التوحيد حتى قمت مقامي هذا.

Hisham said, ‘By Allahazwj! No one (was able to) subdue me regarding the Tawheed until I stood in this place of mine’.

قال الشيخ أدام عزه: وقد روى عن أبي عبد الله (عليه السلام) ثمانية رجال، كل واحد منهم يقال له هشام، فمنهم أبو محمد هشام بن الحكم مولى بني شيبان هذا، ومنهم هشام بن سالم مولى بشر بن مروان وكان من سبى الجوزجان، ومنهم هشام الكفري الذي يروي عنه علي بن الحكم، ومنهم هشام المعروف بأبي عبد الله البزاز، ومنهم هشام الصيدناني رحمه الله، ومنهم هشام الخياط رحمة الله عليه، ومنهم هشام بن يزيد رحمة الله عليه، ومنهم هشام بن المثنى الكوفي رحمة الله عليه.

The sheykh, may Allahazwj Honour him forever, said: ‘And it is reported from Abu Abdullahasws by eighty men, each one of them called ‘Hisham’. From them was Abu Muhammad Hisham Bin Al-Hakam, a chief of the clan of Shayban, this one, and from them was Hisham Bin Salim, a slave of the can of Bashr Bin Marwan, and he was from a captive of Juzjan, and from them was Hisham Al-Kufry from whom Ali Bin Al-Hakam reported, and from them was Hisham well-known as Abu Abdullah Al-Bazaz, and from them was Hisham Al-Saydani, may Allahazwj have Mercy on him, and from them was Hisham Al-Khayyat, may Allahazwj have Mercy on him, and from them was Hisham Bin Yazeed, may Allahazwj have Mercy on him, and from them was Hisham Bin Al-Masny Al-Kufy, may Allahazwj have Mercy on him’’.¹¹⁴

5 - قال: ومن حكايات الشيخ أدام الله عزه قال: سئل هشام بن الحكم رحمة الله عليه عما يرويه العامة من قول أمير المؤمنين (عليه السلام) لما قبض عمر وقد دخل عليه وهو مسحبى: لوددت أن ألقى الله تعالى بصحيفة هذا المسجى، وفي حديث آخر: إني لارجو أن ألقى الله تعالى بصحيفة هذا المسجى.

He said, ‘And from the narrations of the sheykh, may Allahazwj Honour him forever, said, ‘Hisham Bin Al-Hakam, may Allahazwj have Mercy on him, was asked about what the general Muslims are reporting from the words of Amir Al-Momineenasws when Umar died, and heasws had come to him while he was a covered dead body: ‘Iasws would love to meet Allahazwj the Exalted with the agreement of this covered dead body’. And in another Hadeeth: ‘Iasws wish that Iasws could meet Allahazwj the Exalted with the agreement of this covered dead body’.

فقال هشام: هذا حديث غير ثابت ولا معروف الاسناد، وإنما حصل من جهة القصاص وأصحاب الطرقات، ولو ثبت لكان المعنى فيه معروفا، وذلك أن عمر واطأ أبا بكر والمغيرة وسالما مولى أبي حذيفة وأبا عبيدة على كتب صحيفة بينهم يتعاقدون فيها على أنه إذا مات رسول الله (صلى الله عليه وآله) لم يورثوا أحدا من أهل بيته ولم يولوهم مقامه من بعده وكانت الصحيفة لعمر إذا كان عماد القوم،

Hisham said, ‘This Hadeeth is not proven nor is it of well-known attribution, and rather is it from an aspect of the retaliation and companions of inaccuracies, and if it has been proven, the meaning of it would be well-known, and that is because Umar had agreed with Abu Bakr, and Al-Mugheira, and Salim Mawla Abu Huzeyfa, and Abu Ubeyda upon writing an agreement between them they had pacted in it upon that when Rasool-Allahsaww passes away they would not let anyone from hissaww family inherit and would not let them rule in hissaww place from after himsaww, and this parchment was with Umar when he was a pillar (leader) of the group.

فالصحيفة التي ود أمير المؤمنين (عليه السلام) ورجا أن يلقى الله عزوجل بها هي هذه الصحيفة ليخاصمه بها ويحتج عليه بمضمنها والدليل على ذلك ماروته العامة عن ابي بن كعب أنه كان يقول في مسجد رسول الله (صلى الله عليه وآله) بعد أن أفضى الامر إلى أبى بكر بصوت يسمعه أهل المسجد: ألا هلك أهل العقدة، والله ما آسى عليهم إنما آسى على من يضلون من الناس.

The parchment which Amir Al-Momineenasws loved and hoped to meet Allahazwj Mighty and Majestic with, it is this parchment in order to dispute with it and argue against it of its contents; and the evidence upon that is what the general Muslims reported from Abayy Bin Ka’ab that he had said in Masjid of Rasool-Allahsaww after the command had gone to Abu Bakr, by a voice the people of the Masjid could hear. ‘Indeed! Destroyed are the people of the agreement! By Allahazwj, I do not grieve upon them, but rather I grieve upon the ones from the people whom they have strayed’.

فقيل له. يا صاحب رسول الله من هؤلاء أهل العقدة وما عقدتهم ؟ فقال: قوم تعاقدوا بينهم إن مات رسول الله (صلى الله عليه وآله) لم يورثوا أحدا من أهل بيته ولم يولوهم مقامه، أما والله لئن عشت إلى يوم الجمعة لاقومن فيهم مقاما ابين للناس أمرهم،

It was said to him, ‘O companion of Rasool-Allahsaww! Who are these people of the agreement, and what was their pact?’ He said, ‘A group of people pacted between them that when Rasool-Allahsaww passes away, they would not let anyone from hissaww people inherit and not let them rule in hissaww place. But, by Allahazwj! If I were to live up to the day of Friday, I shall stand among them in a place to clarify to the people of their affair’.

قال: فما أتت عليه الجمعة.

He (the narrator) said, ‘The Friday did not come to him’’.¹¹⁵

6 - ختص: أحمد بن الحسن، عن عبد العظيم بن عبد الله قال: قال هارون الرشيد لجعفربن يحيى البرمكي: إني احب أن أسمع كلام المتكلمين من حيث لا يعلمون بمكاني فيحتجون عن بعض ما يريدون، فأمر الجعفر المتكلمين فاحضروا داره، وصار هارون في مجلس يسمع كلامهم، وأرخى بينه وبين المتكلمين سترا،

Ahmad Bin Al Hassan, from Abdul Azeem Bin Abdullah who said,

‘Haroun Al-Rasheed said to Ja’far Bin Yahya Al-Barmakky, ‘I would love to hear the speech of the speakers from where they do not know of my place, so they can be arguing about some of what they want’. So, Al-Ja’far instructed the speakers, and they presented at his house, and Haroun came in the gathering to hear their speech, and cast a curtain between him and the speakers.

فاجتمع المتكلمون وغص المجلس بأهله ينتظرون هشام بن الحكم، فدخل عليهم هشام وعليه قميص إلى الركبة وسراويل إلى نصف الساق، فسلم على الجميع ولم يخص جعفرا شئ، فقال له رجل من القوم: لم فضلت عليا على أبي بكر، والله يقول: (ثاني اثنين إذ هما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا) ؟

The speakers gather and the gathering was crammed with its people awaiting Hisham Bin Al-Hakam. Hisham entered unto them and upon him was a shirt up to the knees and a trouser up to half the leg. He greeted upon the entirety and did not particularise Ja’far with anything. A man from the people said to him, ‘Why is Aliasws merited upon Abu Bakr, and Allahazwj is Saying: the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ [9:40]?’

فقال هشام: فأخبرني عن حزنه في ذلك الوقت أكان لله رضى أم غير رضى ؟ فسكت، فقال هشام: إن زعمت أنه كان لله رضى فلم نهاه رسول الله (صلى الله عليه وآله) فقال: (لا تحزن) ؟ أنهاه عن طاعة الله ورضاه ؟ وإن زعمت أنه كان لله غير رضى فلم تفتخر بشئ كان لله غير رضى وقد علمت ما قال الله تبارك وتعالى حين قال: (فأنزل الله سكينته على رسوله وعلى المؤمنين)

Hisham said, ‘Inform me about his grief during that time, was it for Allahazwj a Pleasure, or without Pleasure?’ He was silent. Hisham said, ‘If you claim that it was a Pleasure for Allahazwj, then why did Rasool-Allahsaww forbid him and said: ‘Do not grieve!’? Did hesaww forbid him from obeying Allahazwj and Hisazwj Pleasure? And if you claim that it was without Pleasure for Allahazwj, then it cannot be prided with anything which was for other than Pleasure of Allahazwj, and you know what Allahazwj Blessed Said, where Heazwj Says: then Allah Sent down the tranquillity upon His Rasool and upon the Momineen [48:26].

ولانكم قلتم وقلنا و قالت العامة: الجنة اشتاقت إلى أربعة نفر: إلى علي بن أبي طالب (عليه السلام)، والمقداد بن الاسود، وعمار بن ياسر، وأبي ذر الغفاري فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة، وتخلف عنها صاحبكم، ففضلنا صاحبنا على صاحبكم بهذه الفضيلة.

But, you are saying and we say, and the general Muslims said, ‘The Paradise is desirous to four persons – to Aliasws Bin Abu Talibasws, and Al-Miqdad Bin Al-Aswadra, and Ammar Bin Yasserra, and Abu Zarr Al-Ghafaryra’, and I see our companion (Aliasws) has been included with them in this merit, and your companion (Abu Bakr) has been left out. Thus, we merit our companion (Aliasws) over your companion (Abu Bakr) due to this merit’.

وقلتم وقلنا وقالت العامة: الذابين عن الاسلام أربعة نفر: علي بن أبي طالب (عليه السلام)، والزبيربن العوام، وأبو دجانة الانصاري، وسلمان الفارسي، فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة وتخلف عنها صاحبكم، ففضلنا صاحبنا على صاحبكم بهذه الفضيلة.

And you are saying and we say, and the general Muslims said, ‘The divine entities of Al-Islam are four persons – Aliasws Bin Abu Talibasws, and Al-Zubeyr Bin Al-Awwam, and Abu Dajjan Al-Ansary, and Salman Al-Farsyra’. So, I see that our companion (Aliasws) has been included in this merit and your companion (Abu Bakr) has been left out from it. Thus, we merit our companion (Aliasws over your companion (Abu Bakr) due to this merit.

وقلتم وقلنا وقالت العامة: إن القراء أربعة نفر: علي بن أبي طالب (عليه السلام)، وعبد الله بن مسعود، وابي بن كعب، وزيدبن ثابت، فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة، وتخلف عنها صاحبكم، ففضلنا صاحبنا على صاحبكم بهذه الفضيلة.

And you are saying, and we say and the general Muslims said, ‘The readers (of the Quran) are four persons – Aliasws Bin Abu Talibasws, and Abdullah Bin Masood, and Abayy Bin Ka’ab, and Zayd Bin Sabit’. So, I see that our companion (Aliasws) has been included with them in this merit, and your companion (Abu Bakr) has been left out from it, therefore we merit our companion (Aliasws) over your companion (Abu Bakr) due to this merit.

وقلتم وقلنا وقالت العامة: إن المطهرين من السماء أربعة نفر: علي بن أبي طالب وفاطمة، والحسن، والحين (عليهم السلام)، فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة، وتخلف عنها صاحبكم، ففضلنا صاحبنا على صاحبكم بهذه الفضيلة.

And you are saying, and we say and the general Muslims are saying, ‘The Purified ones from the sky are four persons – Aliasws Bin Abu Talibasws, and (Syeda) Fatimaasws, and Al-Hassanasws and Al-Husaynasws’. So, I see that our companion (Aliasws) has been included in this merit, and your companion (Abu Bakr) has been left out from it. Thus, we merit our companion (Aliasws) over your companion (Abu Bakr) due to this merit.

وقلتم وقلنا وقالت العامة: إن الابرار أربعة: علي بن أبي طالب، وفاطمة، والحسن، والحسين (عليهم السلام)، فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة وتخلف عنها صاحبكم، ففضلنا صاحبنا على صاحبكم بهذه الفضيلة.

And you are saying and we say and the general Muslims said, ‘The righteous are four – Aliasws Bin Abu Talibasws, and (Syeda) Fatimaasws, and Al-Hassanasws and Al-Husaynasws’. So, I see that our companion (Aliasws) has been included along with themasws in this merit, and your companion (Abu Bakr) has been left behind from it. Thus, we merit our companion (Aliasws) over your companion (Abu Bakr) due to this merit.

وقلتم وقلنا وقالت العامة: إن الشهداء أربعة نفر: علي بن أبي طالب، وجعفر، وحمزة وعبيدة بن الحارث بن عبد المطلب، فأرى صاحبنا قددخل مع هؤلاء في هذه الفضيلة، وتخلف عنها صاحبكم، ففضلنا صاحبنا على صاحبكم بهذه الفضيلة.

And you are saying and we say, and the general Muslims said, ‘The martyrs are four – Aliasws Bin Abu Talibasws, and Ja’farasws, and Hamzaasws, and Ubeydah Bin Al-Haris Bin Abdul Mutlibasws, So, I see that our companion (Aliasws) has been included along with themra in this merit, and your companion (Abu Bakr) has been left out from it. Thus, we merit our companion (Aliasws) over your companion (Abu Bakr) due to this merit’.

قال: فحرك هارون الستر وأمر جعفر الناس بالخروج، فخرجوا مرعوبين، و خرج هارون إلى المجلس فقال: من هذا ابن الفاعلة ؟ فوالله لقد هممت بقتله وإحراقه بالنار.

He (the narrator) said, ‘Haroun moved the curtain, and Ja’far ordered the people to exit. They went out frightened, and Haroun came out to the gathering and he said, ‘Who is this son of the bitch? I have thought of killing him and burning him with the fire!’’¹¹⁶

(باب 19) * * (مناظرات الرضا على بن موسى صلوات الله عليه، واحتجاجه على) * * (أرباب الملل المختلفة والاديان المتشته في مجلس) * * (المأمون وغيره) *

CHAPTER 19 – DEBATES OF AL-REZA ALIasws BIN MUSAasws, AND HISasws ARGUMENTATIONS AGAINST THE PRIESTS OF THE DIFFERENT COMMUNITIES AND THE VARIOUS RELIGIONS IN THE GATHERING OF AL MAMOUN AND OTHERS

1- يد، ن: حدثنا أبو محمد جعفر بن علي بن أحمد الفقيه القمي ثم الايلاقي رضي الله عنه ؟ قال أخبرنا أبو محمد الحسن بن محمد بن علي بن صدقة القمي، قال: حدثني أبو عمر ومحمد بن عمربن عبد العزيز الانصاري الكجي، قال: حدثني من سمع الحسن بن محمد النوفلي ثم الهاشمي يقول: لما قدم علي بن موسى الرضا (عليه السلام) على المأمون أمر الفضل بن سهل أن يجمع له أصحاب المقالات مثل الجاثليق، ورأس الجالوت، ورؤساء الصابئين، والهربذ الاكبر، وأصحاب ذرهشت، ونسطاس الرومي والمتكلمين ليسمع كلامه وكلامهم.

It was narrated to us by Abu Muhammad Ja’far Bin Ali Bin Ahmad Al Faqeeh Al Qummy, then Al Aylaqi, from Abu Muhammad Al Hassan Bin Muhammad Bin Ali Bin Sadaqa Al Qummy, from Abu Umar and Muhammad Bin Umar Bin Abdul Aziz Al Ansary Al Kakhy, from Sama Al Hassan Bin Muhammad Al Nowfaly, then Al Hashimy who said,

‘When Aliasws Bin Musa Al-Rezaasws headed to Al-Mamoun, he ordered Fazl Bin Sahl that he gathers for him the speakers like the Catholic Archbishop, and Ra’s Al-Jalout, and chiefs of the Sabeans, and Al-Harbaz Al-Akbar, and Zoroastrians, and Nastas the Roman, and the speaks in order to hear hisasws speech and their speeches.

فجمعهم الفضل بن سهل ثم أعلم المأمون باجتماعهم، فقال المأمون: أدخلهم علي ففعل فرحب بهم المأمون. ثم قال لهم: إني إنما جمعتكم لخيروأحببت أن تناظروا ابن عمي هذا المدني القادم علي فإذا كان بكرة فاغدوا علي ولا يتخلف منكم أحد؟ فقالوا: السمع والطاعة يا أمير المؤمنين نحن مبكرون إن اشاء الله.

So, Al-Fazl Bin Sahl gathered them, then he let Al-Mamoun know of their gathering. Al-Mamoun said, ‘Enter them to see me’. He did so. Al-Mamoun was welcoming with them, then said to them, ‘But rather, I gathered you all in order to choose, and I would love it if you would debate this cousin of mine, the Medinite, the one who has proceeded to me. So, when it is early morning, will you all come to me and not one of you stays behind?’ They said, ‘The hearing and the obedience (is for you) O commander of the faithful! We will come early tomorrow, if Allahazwj so Desires’.

قال الحسن بن محمد النوفلي: فبينا نحن في حديث لنا عند أبي الحسن الرضا (عليه السلام) إذ دخل علينا ياسر، وكان يتولى أمر أبي الحسن الرضا (عليه السلام) فقال له: يا سيدي إن أمير المؤمنين يقرؤك السلام ويقول: فداك أخوك،

Al-Hassan Bin Muhammad Al-Nowfaly said, ‘While we were in a discussion of ours with Abu Al-Hassan Al-Rezaasws when Yasser entered, and he used to befriend the matter of Abu Al-Hassan Al-Rezaasws. He said to himasws, ‘O my Masterasws! The commander of the faithful conveys the greetings unto youasws and is saying, ‘May yourasws brother (Al-Mamoun) be sacrificed for youasws!

إنه اجتمع إلي أصحاب المقالات و أهل الاديان والمتكلمون من جميع الملل فرأيك في البكور علينا إن أحببت كلامهم، و إن كرهت ذلك فلانتجشم وإن أحببت أن نصير إليك خف ذلك علينا.

There have gathered to me the speakers and the people of the religions and the speakers from the entirety of the communities, so yourasws view during the morning is upon us and I would love it if youasws could speak to them; and if youasws dislike that, do not experience it, and if youasws would like to, the helping is to youasws, it would lighten matters upon us’.

فقال أبو الحسن (عليه السلام): أبلغه السلام وقل له قد علمت ما أردت وأنا صائر إليك بكرة إن شاء الله.

Abu Al-Hassanasws said: ‘Deliver the greetings to himasws and say to them, ‘Iasws have understood what you want and Iasws shall be coming to you early morning, if Allahazwj so Desires’.

قال الحسن بن محمد النوفلي: فلما مضى ياسر التفت إلينا ثم قال لي: يا نوفلي أنت عراقي ورقة العراقي غير غليظة، فما عندك في جمع ابن عمك علينا أهل الشرك وأصحاب المقالات ؟

Al-Hassan Bin Muhammad Al-Nowfaly said, ‘When Yasser went, heasws turned towards us, then said to me: ‘O Nowfaly! You are Iraqi, and the gentleness of the Iraqis is without harshness. So, what is with you regarding the gathering of your cousin against usasws, the people of the Shirk and the speakers?’

فقلت: جعلت فداك يريد الامتحان ويحب أن يعرف ما عندك، ولقد بنى على أساس غير وثيق البنيان، وبئس والله ما بنى،

I said, ‘May I be sacrificed for youasws! He intends the testing and would love to understand what is with youasws, and he has built upon a foundation without reliable construction, and by Allahazwj, evil is that which he has built’.

فقال لي: وما بناؤه في هذا الباب ؟ قلت: إن أصحاب الكلام والبدع خلاف العلماء، وذلك أن العالم لا ينكر غير المنكر، وأصحاب المقالات والمتكلمون وأهل الشرك أصحاب إنكار ومباهتة، إن احتججت عليهم بأن الله واحد قالوا: صحح وحدانيته، وإن قلت: إن محمدا رسول الله، قالوا: أثبت رسالته، ثم يباهتون الرجل وهو يبطل عليهم بحجته ويغالطونه حتى يترك قوله، فاحذرهم جعلت فداك،

Heasws said to me: ‘And is his building regarding this subject?’ I said, ‘The speakers and the innovators are opposing the scholars, and that is because the scholar does not deny (something which is) without evil, and the speakers and the theologians and the people of the Shirk are deniers and accusers. If youasws were to argue against them with that Allahazwj is One, they would say, ‘Hisazwj Oneness is correct’, and if youasws were to say: ‘Muhammadsaww is a Rasoolsaww of Allahazwj’, they would say, ‘Prove hissaww Messenger-ship’. Then they tend to accuse the man, and he would be invalidating upon them with his arguments, and they would be proving him wrong until he leaves his word. Therefore, be careful of them, may I be sacrificed for youasws!’

قال فتبسم (عليه السلام) ثم قال: يا نوفلي أفتخاف أن يقطعوني علي حجتي ؟ قلت: لا والله ما خفت عليك قط، وإني لارجو أن يظفرك الله بهم إن شاء الله.

He (the narrator) said, ‘Heasws smiled, then said: ‘O Nowfaly! Are you scaring measws and cutting off myasws arguments upon measws?’ I said, ‘No, by Allahazwj! I am not trying to frighten youasws at all, and I hope that Allahazwj Makes youasws to be victorious upon them, if Allahazwj so Desires’.

فقال لي: يا نوفلي أتحب أن تعلم متى يندم المأمون ؟ قلت: نعم، قال: إذا سمع احتجاجي على أهل التوراة بتوراتهم، وعلى أهل الانجيل بإنجيلهم، وعلى أهل الزبور بزبورهم، وعلى الصابئين بعبر انيتهم، وعلى الهرابذة بفارسيتهم، وعلى أهل الروم بروميتهم، وعلى أصحاب المقالات بلغاتهم،

Heasws said to me: ‘O Nowfaly! Would you like to know when Al-Mamoun will be regretful?’ I said, ‘Yes’. Heasws said: ‘When he hears myasws argumentation against the people of the Torah through their Torah, and against the people of the Evangel through their Evangel, and against the people of the Psalms through their Psalm, and against the Sabeans in their Hebrew, and against the Harabiza in their Persian, and against the people of Rome in their Roman, and against the speakers in their own languages.

فإذا قطعت كل صنف و دحضت حجته وترك مقالته ورجع إلى قولي علم المأمون أن الموضع الذي هو بسبيله ليس بمستحق له، فعند ذلك تكون الندامة منه، ولاحول ولا قوة إلا بالله العلي العظيم.

So, when every type has been cut-off and his arguments is refuted and he leaves his word and returns to myasws word, Al-Mamoun will come to know that the place which he is with its way, he isn’t rightful for it. Thus, during that, he would become regretful from it, and there is neither any Might nor Strength except with Allahazwj the Exalted, the Magnificent’.

فلما أصبحنا أتانا الفضل بن سهل فقال له: جعلت فداك ابن عمك ينتظرك وقد اجتمع القوم فما رأيك في إتيانه ؟ فقال له الرضا (عليه السلام): تقدمني فإني صائر إلى ناحيتكم إن شاء الله،

When it was morning, Al-Fazl Bin Sahl came to us and said to himasws, ‘May I be sacrificed for youasws! Yourasws cousin awaits youasws, and the people have gathered, so what is yourasws view of going to him?’ Al-Rezaasws said to him: ‘Go ahead of measws, for Iasws shall come to your area if Allahazwj so Desires’.

ثم توضأ (عليه السلام) وضوءه للصلاة، وشرب شربة سويق وسقانا منه، ثم خرج وخرجنا معه حتى دخلنا على المأمون، فإذا المجلس غاص بأهله، ومحمد بن جعفر في جماعة الطالبيين والهاشميين والقواد حضور،

Then heasws performed Wudu of the Salat, and drank a drink of Saweyq and quenched us from it. Then heasws went out and we went out along with himasws until we entered to see Al-Mamoun. There, the gathering was crammed with its people, and Muhammad Bin Ja’far was in a group of the students and the Hashemite’s and the touts were present.

فلما دخل الرضا (عليه السلام) قام المأمون وقام محمد بن جعفر وجميع بني هاشم، فما زالوا وقوفا والرضا (عليه السلام) جالس مع المأمون حتى أمرهم بالجلوس فجلسوا،

When Al-Rezaasws entered, Al-Mamoun stood up, and Muhammad Bin Ja’far and the entirety of the Clan of Hashimasws stood up, and they did not cease to be standing and Al-Rezaasws was seated with Al-Mamoun, until he ordered them with sitting, so they sat down.

فلم يزل المأمون مقبلا عليه يحدثه ساعة. ثم التفت إلى الجاثليق فقال: يا جاثليق هذا ابن عمي علي بن موسى بن جعفر، وهو من ولد فاطمة بنت نبينا، وابن علي بن أبي طالب صلوات الله عليهما فاحب أن تكلمه وتحاجه وتنصفه،

Al-Mamoun did not cease to be facing himasws discussing for a while, then he turned towards the Catholics Archbishop and he said, ‘O Archbishop! This is my cousin Aliasws Bin Musaasws Bin Ja’farasws, and heasws is from the sonsasws of (Syeda) Fatimaasws daughterasws of our Prophetsaww, and a sonasws of Aliasws Bin Abu Talibasws. I would love it if you could speak to himasws and argue and correct himasws’.

فقال الجاثليق: يا أمير المؤمنين كيف احاج رجلا يحتج علي بكتاب أنا منكره، ونبي لا اومن به ؟ فقال له الرضا (عليه السلام): يا نصراني فإن احتججت عليك بإنجيلك أتقربه ؟

The Archbishop said, ‘O commander of the faithful! How can I argue against a man who would argue against me with a Book I am a denier of, and a Prophetsaww I do not believe in?’ Al-Rezaasws said to him: ‘O Christian! Supposing Iasws argue against you by your Evangel, will you accept it?’

قال الجاثليق: وهل أقدر على دفع ما نطق به الانجيل. نعم والله أقربه على رغم أنفي، فقال له الرضا (عليه السلام): سل عما بدالك وافهم الجواب. قال الجاثليق: ما تقول في نبوة عيسى وكتابه ؟ هل تنكر منهما شيئا ؟

The Archbishop said, ‘And am I able upon repelling what the Evangels Speaks with? Yes, by Allahazwj, I shall accept it upon the rubbing of my nose’. Al-Rezaasws said to him: ‘Ask whatever comes to you and Iasws shall make you understand the answer’. The Archbishop said, ‘What are you saying regarding the Prophet-hood of Isaas and hisas Book?’ Do youasws deny anything from it?’

قال الرضا (عليه السلام): أنا مقر بنبوة عيسى وكتابه وما بشر به امته وأقرت به الحواريون وكافر بنبوة كل عيسى لم يقر بنبوة محمد (صلى الله عليه وآله) وبكتابه ولم يبشر به امته،

Al-Rezaasws said: ‘Iasws am an acknowledger of the Prophet-hood of Isaas and hisas Book, and what heas gave the glad tidings to hisas community with, and the disciples accepted it, and Iasws am a denier of all the news of Isaas which does not accept the Prophet-hood of Muhammadsaww and hissaww Book and what heas did not give the glad tidings with hisas community’.

قال الجاثليق: أليس إنما تقطع الاحكام بشاهدي عدل ؟ قال: بلى، قال: فأقم شاهدين من غير أهل ملتك على نبوة محمد ممن لا تنكره النصرانية، وسلنا مثل ذلك من غير أهل ملتنا.

The Archbishop said, ‘But rather, isn’t is so that the rulings are terminated by two just witnesses?’ Heasws said: ‘Yes’. He said, ‘Then establish two witnesses from other than yourasws Religion upon the Prophet-hood of Muhammadsaww, from the ones the Christendom cannot deny, and we ask similar to that from other than our Religion’.

قال الرضا (عليه السلام) الآن جئت بالنصفة يا نصراني، ألا تقبل مني العدل المقدم عند المسيح عيسى بن مريم ؟ قال الجاثليق: من هذا العدل ؟ سمه لي، قال: ما تقول في يوحنا الديلمي ؟ قال: بخ بخ، ذكرت أحب الناس إلى المسيح،

Al-Rezaasws said: ‘Now, you have come with the fairness, O Christian! Will you accept from measws the just one, the one in front, in the presence of the Messiah Isaas Bin Maryamas?’ The Archbishop said, ‘Who is this just one? Name him for me’. Heasws said: ‘What do you say regarding Youhanna Al-Daylami?’ He said, ‘Well done! Youasws have mentioned the most beloved of the people to the Messiahas’.

قال (عليه السلام): فأقسمت عليك هل نطق الانجيل أن يوحنا قال: إن المسيح أخبرني بدين محمد العربي، وبشرني به أنه يكون من بعده فبشرت به الحورايين فآمنوا به ؟

Heasws said: ‘Iasws hold a vow upon you! Does the Evangel Speak that Youhanna said, ‘The Messiahas informed me of the Religion of Muhammadsaww, the Arabian and gave me the glad tidings with that heasws would be coming from after himas, and the disciples gave the glad tidings with it and believing in it?’

قال الجاثليق: قد ذكر ذلك يوحنا عن المسيح وبشر بنبوة رجل وبأهل بيته ووصيه ولم يلخص متى يكون ذلك، ولم يسم لنا القوم فنعرفهم،

The Archbishop said, ‘Youhanna has mentioned that from the Messiahas and gave the glad tidings of the Prophet-hood of a man and of the people of his household, but did not outline when that would happen, and did not name the people to us so we can recognise them’.

قال الرضا (عليه السلام): فإن جئناك، بمن يقرء الانجيل فتلا عليك ذكر محمد وأهل بيته وامته أتؤمن به ؟ قال: شديدا،

Al-Rezaasws said: ‘Supposing there comes to you one who accepts the Evangel and recites to you the mention of Muhammadsaww and the Peopleasws of hissaww Household and hissaww community, will you believe in himsaww?’ He said, ‘Intensely’.

قال الرضا (عليه السلام): لنسطاس الرومي كيف حفظك للسفر الثالث من الانجيل ؟ قال: ما أحفظني له ! ثم التفت إلى رأس الجالوت فقال: ألست تقرء الانجيل ؟ قال: بلى لعمري، قال: فخذ علي السفر الثالث، فإن كان فيه ذكر محمد وأهل بيته وامته فاشهدوا لي، وإن لم يكن فيه ذكره فلا تشهدوا لي،

Al-Rezaasws said to Nastas the Roman: ‘How is your memorisation of the third book from the Evangel?’ He said, ‘I am not a memoriser of it’. Then heasws turned towards Ra’s Al-Jalout and heasws said: ‘Aren’t you are reciter of the Evangel?’ He said, ‘Yes, by my life!’

Heasws said: ‘Then bring to measws the third book, and if there was in it mention of Muhammadsaww and the Peopleasws of hissaww Household, then testify for measws, and if there does not happen to be hissaww mention in it, do not testify for measws’.

ثم قرأ (عليه السلام) السفر الثالث حتى إذا بلغ دكر النبي (صلى الله عليه وآله) وقف، ثم قال: يا نصراني إني أسألك بحق المسيح وامه أتعلم أني عالم بالانجيل ؟ قال: نعم، ثم تلا علينا ذكر محمد وأهل بيته وامته،

Then heasws recited the third Book until when heasws reached to the mention of the Prophetsaww, and heasws stopped. Then heasws said: ‘O Christian! Iasws ask you for the sake of the Messiahas and hisas motheras! Do you know that Iasws am a knower of the Evangel?’ He said, ‘Yes’. (Heasws said): ‘Then recite to us the mention of Muhammadsaww and the Peopleasws of Hisazwj Household and hissaww community’.

ثم قال: ما تقول يا نصراني ؟ هذا قول عيسى بن مريم، فإن كذبت ما ينطق به الانجيل فقد كذبت موسى وعيسى (عليهما السلام) ومتى أنكرت هذا الذكر وجب عليك القتل، لانك تكون قد كفرت بربك وبنبيك وبكتابك،

Then heasws said: ‘What are you saying, O Christian! This is the word of Isaas Bin Maryamas, so if you were to belie what the Evangel Speaks with, so you would have belied Musaas and Isaas, and when you deny this Zikr, the killing would be Obligated upon you, because you would become to have denied your Lordazwj, and your Prophetas and your Book’.

قال الجاثليق: لاأنكر ما قد بان لي في الانجيل، وإني لمقربه، قال الرضا (عليه السلام): اشهدوا على إقراره.

The Archbishop said, ‘I cannot deny what has been clarified to me in the Evangel, and I am an acknowledger of it’. Al-Rezaasws said: ‘Be witnesses upon his acceptance!’

ثم قال: يا جاثليق سل عما بدالك، قال الجاثليق: أخبرني عن حواري عيسى ابن مريم كم كان عدتهم ؟ وعن علماء الانجيل كم كانوا ؟

Then heasws said: ‘O Archbishop! Ask whatever comes to you’. The Archbishop said, ‘Inform me about the disciples of Isaas Ibn Maryamas, how many was their number? And about the scholars of the Evangel, how many were they?’

قال الرضا (عليه السلام): على الخبير سقطت، أما الحواريون فكانوا اثني عشر رجلا، وكان أفضلهم وأعلمهم الوقا، وأما علماء النصارى فكانوا ثلاثة رجال: يوحنا الاكبر بأج ويوحنا بقرقيسا و يوحنا الديلمي بزجار، وعنده كان ذكر النبي (صلى الله عليه وآله)، وذكر أهل بيته وامته، وهو الذي بشر امة عيسى وبني إسرائيل به.

Al-Rezaasws said: ‘You have paused at the informed one! As for the disciples, they were ten men, and their superior one and their most knowledgeable one was Al-Waqa, and as for the Christian scholars, they were three men – Youhanna the eldest, and Youhanna Baqarqays, and Youhanna Al-Daylami Bazjar, and with him was the mention of Muhammadsaww, and the mention of the Peopleasws of hissaww Household and hissaww community, and is which Isaas gave the glad tidings with and the Children of Israel with it’.

ثم قال له: يا نصرني والله إنا لنؤمن بعيسى الذي آمن بمحمد (صلى الله عليه وآله) وما ننقم على عيساكم شيئا إلا ضعفه وقلة صيامه وصلاته،

Then heasws said to him: ‘O Christian! By Allahazwj, we are believers in Isaas who was a believer in Muhammadsaww and we stand upon your Isaas (every) thing, except hisas weakness and scarcity of hisas Fasting and hisas Salat (prayers)’.

قال الجاثليق: أفسدت والله علمك، وضعفت أمرك، وما كنت ظننت إلا أنك أعلم أهل الاسلام، قال الرضا (عليه السلام): وكيف ذلك ؟ قال الجاثليق: من قولك: إن عيسى كان ضعيفا قليل الصيام، قليل الصلاة، وما أفطر عيسى يوما قط، ولانام بليل قط، وما زال صائم الدهر، قائم الليل،

The Archbishop said, ‘By Allahazwj! Youasws have spoilt yourasws knowledge, and weakened yourasws matter, and I was not thinking except that youasws are the most knowledgeable of the people of Islam’. Al-Rezaasws said: ‘And how is that so?’ The Archbishop said, ‘From yourasws words that Isaas was weak and of few Fasts and of few Prayers, and Isaas did not break a single day at all, nor slept at night at all, and did not cease Fasting for the lifetime, standing (for praying) at night’.

قال الرضا (عليه السلام): فلمن كان يصوم ويصلي ؟ قال: فخرس الجاثليق وانقطع. قال الرضا (عليه السلام): يا نصراني أسألك عن مسألة، قال: فإن كان عندي علمها أجبتك، قال الرضا (عليه السلام): ما أنكرت أن عيسى كان يحيي الموتى بإذن الله عزوجل ؟ قال الجاثليق أنكرت ذلك من قبل أن من أحيا الموتى وأبرأ الاكمه والابرص فهو رب مستحق لان يعبد،

Al-Rezaasws said: ‘Then who was heas Fasting for and praying to?’ The Archbishop was muted and cut (the discussion)’. Al-Rezaasws said: ‘O Christian! Iasws ask you about an issue’. He said, ‘If its knowledge is with him, I shall answer you’. Al-Rezaasws said: ‘What makes you deny that Isaas used to revive the death by the Permission of Allahazwj Mighty and Majestic?’ The Archbishop said, ‘I deny that from the aspect that the one who revives the dead, and cures the blind and the leper, he is the Lordazwj deserving to be worshipped’.

قال الرضا (عليه السلام): فإن اليسع قد صنع مثل ما صنع عيسى: مشى على الماء، وأحيا الموتى، وأبرأ الاكمه والابرص فلم تتخذه امته ربا، ولم يعبده أحد من دون الله عزوجل، ولقد صنع حزقيل النبي مثل ما صنع عيسى بن مريم فأحيا خمسة وثلاثين ألف رجل من بعد موتهم بستين سنة.

Al-Rezaasws said: ‘But Ilyasas had done the like of what Isaas did. Heas walked upon the water, and revived the dead, and cured the blind and the leper, but hisas community did not take himas as Lordazwj, and no one worshipped himas from besides Allahazwj Mighty and Majestic; and the Prophet Hizkeelas had done the like of what Isaas Bin Maryamas had done. Heas revived thirty-five thousand men from sixty years after their death’.

ثم التفت إلى رأس الجالوت فقال له: يا رأس الجالوت أتجد هؤلاء في شباب بني إسرائيل في التوراة ؟ اختارهم بخت نصر من سبى بني إسرائيل حين غزابيت المقدس ثم انصرف بهم إلى بابل فأرسله الله تعالى عزوجل إليهم فأحياهم الله، هذا في التوراة لا يدفعه إلا كافر منكم، قال رأس الجالوت: قد سمعنا به وعرفناه، قال صدقت،

Then heasws turned towards Ra’s Al-Jalout and said to him: ‘O Ra’s Al-Jalout! Do you find them among the youths of the Children of Israel in the Torah? Bakht Nasr chose them, being from the captives of the Children of Israel when he raided Bayt Al-Maqdis, then left with them to Babel, so Allahazwj the Exalted Sent him to them, and Allahazwj Revived them. This is in the Torah, none would refute it except a Kafir from you’. Ra’as Al-Jalour said, ‘We have heard of him and recognise him’. Heasws said: ‘You speak the truth’.

ثم قال: يا يهودي خذ علي هذا السفر من التوراة، فتلا (عليه السلام) علينا من التوراة آيات فأقبل اليهودي يتزجح لقراءته ويتعجب.

Then heasws said: ‘O Jew! Bring measws this Book from the Torah’. Then heasws recited to us Verses from the Torah. The Jew was swayed by hisasws recitation and was astounded.

ثم أقبل على النصراني فقال: يا نصراني أفهؤلاء كانوا قبل عيسى أم عيسى كان قبلهم ؟ قال: بل كانوا قبله، قال الرضا (عليه السلام): لقد اجتمعت قريش إلى رسول الله (صلى الله عليه وآله) فسألوه أن يحيي لهم موتاهم، فوجه معهم على بن أبي طالب (عليه السلام) فقال له: اذهب إلى الجبانة فناد بأسماء هولاء الرهط الذين يسألون عنهم بأعلى صوتك: يا فلان، ويافلان، ويا فلان، يقول لكم محمد رسول الله: قوموا بإذن الله عزوجل،

Then heasws turned towards the Christian and heasws said: ‘O Christian! Were they before Isaas or was Isaas before them?’ He said, ‘But, they were before himas’. Al-Rezaasws said: ‘Quraysh had gathered to Rasool-Allahsaww and they asked himsaww to revive their dead for them, so hesaww sent Aliasws Bin Abu Talibasws with them and said to himasws: ‘Go to the burial ground and call out with the names of that group, those whom they are asking about, at the top of yourasws voice: ‘O so and so, and O so and so, and O so and so! Muhammadsaww, Rasool-Allahsaww is saying to you all: ‘Arise by the Permission of Allahazwj Mighty and Majestic!’’.

فقالموا ينفضون التراب عن رؤوسهم، فأقبلت قريش تسألهم عن امورهم، ثم أخبروهم أن محمدا (صلى الله عليه وآله) قد بعث نبيا وقالوا: وددنا إنا أدركناه فنؤمن به، ولقد أبرأ الاكمه والابرص والمجانين، وكلمه البهائم والطير والجن والشياطين، ولم نتخذه ربا من دون الله عزوجل، ولم ننكر لاحد من هؤلاء فضلهم،

So, they arose, shaking the soil from their heads, and Quraysh came asking them about their affairs. Then they informed them that Muhammadsaww had been Sent as a Prophetsaww and said, ‘We would love to meet himsaww and believe in himsaww’. And hesaww had cured the blind and the leprosy, and the insane, and the animals spoke to himsaww, and the birds, and the Jinn, and the Satansla, and we (still) do not take himsaww as Lordazwj from besides Allahazwj Mighty and Majestic, and we do not deny from them any of their merits.

فمتى اتخذتم عيسى ربا جاز لكم أن تتخذوا اليسع والحزقيل، لانهما قد صنعا مثل ما صنع عيسى من إحياء الموتى وغيره،

So, when you are taking Isaas as Lordazwj, it is allowed for you that you could be taking Ilyasas, and Hizkeelas, because theyas both had done similar to what Isaas did, from reviving the dead and other such (things).

وإن قوما من بني إسرائيل هربوا من بلادهم من الطاعون وهم الوف حذر الموت فأماتهم الله في ساعة واحدة، فعمد أهل تلك القرية فحظروا عليهم حظيرة فلم يزالوا فيها حتى نخرت عظامهم وصاروا رميما، فمر بهم نبي من أنبياء بني إسرائيل فتعجب منهم ومن كثرة العظام البالية،

And a group of people from the Children of Israel fled from their city, from the plague, and they were thousands fearing the death. Allahazwj Caused them to die in one moment. The people of that town deliberated fear upon them as caution, and they did not cease to be in it until their bones had decayed and became dust. Then, a Prophetas from the Prophetsas of the Children of Israel passed by them and was astonished from them and from the huge number of the decayed bones.

فأوحى الله عزوجل إليه: أتحب أن احييهم لك فتنذرهم ؟ قال: نعم يا رب، فأوحى الله عزوجل إليه: أن نادهم، فقال: أيتها العظام البالية قومي بإذن الله عزوجل، فقاموا أحياء أجمعون، ينفضون التراب عن رؤوسهم،

Then Allahazwj Mighty and Majestic Revealed unto himas: “Would youas like it if Iazwj were to Revive them for yousaww to warn them?” Heas said: ‘Yes, O Lordazwj!’ So, Allahazwj Mighty and Majestic Revealed to himas: “Call out to them!” Heas said: ‘O you decayed bones! Arise by the Permission of Allahazwj Might and Majestic’. They stood up alive altogether, shaking off the soil from their heads.

ثم إبراهيم خليل الرحمن حين أخذ الطيرفقطعهن قطعا، ثم وضع على كل جبل منهن جزء، ثم ناداهن فأقبلن سعيا إليه،

Then Ibrahimas, Friend of the Beneficent, when heas took the bird and cut it into pieces. Then heas place one part upon every mountain. Then heas called out to them, and it return to himas whole.

ثم موسى بن عمران وأصحابه السبعون الذين اختارهم صاروا معه إلى الجبل فقالوا له: إنك قد رأيت الله سبحانه، فأرناه كما رأيته، فقال لهم: إني لم أره، فقالوا: لن نؤمن لك حتى نرى الله جهرة فأخذتهم الصاعقة فاحترقوا عن آخرهم، وبقي موسى وحيدا

Then Musaas Bin Imranas and hisas seventy companions, those heas had chosen them to come with himas to the mountain, so they said to himas, ‘Youas have seen Allahazwj the Glorious, (now) show Himazwj to us just as youas saw Himazwj’. Heazwj said to them: ‘Ias did not see Himazwj’. They said, ‘We will never believe youas until we see Allahazwj manifestly’. So, the thunderbolt seized them and they were incinerated, up to their last one, and there remained Musaas alone.

فقال: يا رب إني اخترت سبعين رجلا من بني إسرائيل فجئت بهم وأرجع وحدي فكيف يصدقني قومي بما أخبرهم به ؟ فلو شئت أهلكتهم من قبل وإياي، أتهلكنا بما فعل السفهاء منا؟

Heas said: ‘O Lordazwj! I chose seventy men from the Children of Israel and came with them, and Ias am returning alone, so how will myas people ratify meas with what Ias inform them with? If Youazwj had so Desired, Youazwj would have Destroyed them from before and myselfas. Will Youazwj Destroy us due to what the foolish ones from us did?’

فأحياهم الله عزوجل من بعد موتهم، وكل شئ ذكرته لك من هذا لا تقدر على دفعه، لان التوراة والانجيل والزبور والفرقان قد نطقت به، فإن كان كل من أحيا الموتى وأبرأ الاكمه والابرص والمجانين يتخذ ربا من دون الله فاتخذ هؤلاء كلهم أربابا، ما تقول يا يهودي ؟

So, Allahazwj Mighty and Majestic Revived them from after their deaths. And all things Iasws mentioned to you all from this, you are not able upon refuting it, because the Torah, and the Evangel, and the Psalms, and the Furqan (Quran) have Spoken with it. Thus, if everyone who had revived the dead, and cured the blind and the leper, and the insane is to be taken as Lordazwj from besides Allahazwj, then all of them are Lords. What you saying, O Jew?’

قال الجاثليق: القول قولك، ولا إله إلا الله ثم التفت (عليه السلام) إلى رأس الجالوت فقال: يا يهودي أقبل علي أسألك بالعشر الآيات التي انزلت على موسى بن عمران، هل تجد في التوراة مكتوبا نبأ محمد وامته: (إذا جاءت الامة الاخيرة أتباع راكب البعير يسبحون الرب جدا جدا تسبيحا جديدا في الكنائس الجدد فليفزع بنو إسرائيل إليهم وإلى ملكهم لتطمئن قلوبهم، فإن بأيديهم سيوفا ينتقمون بها من الامم الكافرة في أقطار الارض) أهكذا هو في التوراة مكتوب ؟

The Archbishop said, ‘The (correct) word is yourasws word, and there is no god except Allahazwj’. Then heasws turned towards Ra’s Al-Jalout and said: ‘O Jew! Face towards measws, Iasws want to ask you of the ten Signs which were Sent down upon Musaas Bin Imranas. Do you find Written in the Torah news of Muhammadsaww and hissaww community: ‘When there comes the last community, following a camel rider, Glorifying the Lordazwj a great deal with a new Glorification in the new churches. So, the Children of Israel will panic to them and to their kingdom in order to calm their hearts. In their hands will be sword exacting revenge with these from the Kafir communities in the horizons of the earth’. Is it like Written like that in the Torah?’

قال رأس الجالوت: نعم إنا لنجده كذلك. ثم قال للجاثليق: يا نصراني كيف علمك بكتاب شعيا ؟ قال: أعرفه حرفا حرفا، قال لهما: أتعرفان هذا من كلامه: (يا قوم إني رأيت صورة راكب الحمار لابسا جلابيب النور، ورأيت راكب البعير ضوؤه مثل ضوء القمر) ؟ فقالا: قد قال ذلك شعيا.

Ra’s Al-Jalout said, ‘Yes, we do find it to be like that’. Then heasws said to the Archbishop: ‘O Christian! How is your knowledge with the Book of (Prophet) Sha’yaas?’ He said, ‘I know it letter by letter’. Heasws said to them both: ‘Do you both recognise this as being from his speech: ‘O people! I saw an image riding the donkey wearing a cloak of light, and I saw a rider of the camel, his illumination being like the illumination of the moon’?’ They said, ‘Sha’yaas has said that.

قال الرضا (عليه السلام): يا نصراني هل تعريف في الانجيل قول عيسى: (إني ذاهب إلى ربكم وربي والبار قليطا جاء، هو الذي يشهد لى بالحق كما شهدت له، وهوالذي يفسر لكم كل شئ، وهو الذي يبدي فضائح الامم، وهو الذي يكسر عمود الكفر) ؟

Al-Rezaasws said: ‘O Christian! Do you recognise in the Evangel the words of Isaas: ‘Ias am going to your Lordazwj and mineas, and the Paracletes will come. Hesaww is the one who will testify for meas with the Truth just as Ias am testifying for himsaww, and hesaww is the one who will interpret all things for you, and hesaww is the one who will expose the scandals of the communities, and hesaww is the one who will break the pillars of Kufr’?’

فقال الجاثليق: ما ذكرت شيئا في الانجيل إلا ونحن مقرون به، قال: أتجد هذا في الانجيل ثابتا يا جاثليق ؟ قال: نعم.

The Archbishop said, ‘Youasws did not mentioned anything in the Evangel except and we are acknowledgers of it’. Heasws said: ‘Do you find this to be in the Evangel, as proof, O Archbishop?’ He said, ‘Yes’.

قال الرضا (عليه السلام): يا جاثليق ألا تخبرني عن الانحيل الاول حين افتقدتموه عند من وجدتموه ؟ ومن وضع لكم هذا الانجيل ؟ قال له: ما افتقدنا إلانجيل إلا يوما واحدا حتى وجدناه غضا طريا فأخرجه إلينا يوحنا ومتى،

Al-Rezaasws said: ‘O Archbishop! Will you not inform measws about the first Evangel when you lost it, with whom did you find it to be? And who placed this Evangel for you all?’ He said to himasws, ‘We did not lose the Evangel except for one day until we found it green, fresh. It was brought out to us by Youhanna and Mata’.

فقال له الرضا (عليه السلام): ما أقل معرفتك بسر الانجيل وعلمائه ؟ فإن كان هذا كما تزعم فلم اختلفتم في الانجيل ؟ وإنما وقع الاختلاف في هذا الانجيل الذي في أيديكم اليوم، فلو كان على العهد الاول لم تختلفوا فيه، ولكني مفيدك علم ذلك، اعلم أنه لما افتقد الانجيل الاول اجتمعت النصارى إلى علمائهم فقالوا لهم: قتل عيسى بن مريم، وافتقدنا الانجيل وأنتم العلماء فما عندكم ؟

Al-Rezaasws said to him: ‘How little is your understanding of the secret of the Evangel and its scholars? If it was just as you claim, why did you (people) differ regarding the Evangel? And rather, the differing occurred regarding this Evangel which is in your hands today. If it had been upon the era of the first one, you would not have differed regarding it, but that knowledge is lost to you. Know, that when the first Evangel was lost, the Christians gathered to their scholar and they said to them, ‘Isaas Bin Maryamas has been killed, and we lost the Evangel, and you are the scholar, so what is with you all?’

فقال لهم الوقا ومر قابوس: إن الانجيل في صدورنا ونحن نخرجه إليكم سفرا سفرا في كل أحد فلا تحزنوا عليه، ولا تخلوا الكنائس، فإنا سنتلوه عليكم في كل أحد سفرا سفرا حتى نجمعه كله، فقعد الوقا ومر قابوس و يوحنا ومتى فوضعوا لكم هذا الانجيل بعد ما افتقدتم الانجيل الاول، وإنما كان هؤلاء الاربعة تلاميذ التلاميذ الاولين، أعلمت ذلك ؟

Al-Waqa and Marqabous said to them, ‘The Evangel is in our chests and we shall bring it out to you all, book by book, among every one, so do not grieve over it, nor vacate the churches. We shall be reciting it to you during every Sunday, book by book, until we gather all of it’. Then, Al-Waqa and Marqabous, and Youhanna, and Mata sat, and they placed this Evangel for you after the first Evangel had been lost, and rather these four were students of the former students. Do you know that?’

قال الجاثليق: أما هذا فلم أعلمه، وقد علمته الآن، وقد بان لي من فضل علمك بالانجيل، وسمعت أشياء مما علمته شهد قلبي أنها حق فاستزدت كثيرا من الفهم،

The Archbishop said, ‘As for this, I do not know it and I have come to know it know, and it has been explained to be from the grace of yourasws knowledge of the Evangel, and I heard things from what youasws taught which my heart testified to that it is true, and it has increased me a lot from the understanding’.

فقال له الرضا (عليه السلام): فكيف شهادة هؤلاء عندك ؟ قال: جائزة، هؤلاء علماء الانجيل، وكل ما شهدوا به فهو حق، فقال الرضا (عليه السلام) للمأمون ومن حضره أهل بيته ومن غيرهم: اشهدوا عليه، قالوا قد شهدنا.

Al-Rezaasws said to him: ‘How is their testimonies with you?’ He said, ‘Allowed. They are the scholars of the Evangel, and whatever they have testified with, it is true’. Al-Rezaasws said to Al-Mamoun and the ones who were present of his family and from other: ‘Be witnesses upon it’. They said, ‘We have borne witness’.

ثم قال للجاثليق: بحق الابن وامه هل تعلم أن متى قال: (إن المسيح هو ابن داود بن إبراهيم بن إسحاق بن يعقوب بن يهودا بن حضرون) وقال مرقابوس في نسبة عيسى بن مريم: (إنه كلمة الله أحلها في الجسد الآدمي فصارت إنسانا) وقال الوقا: (إن عيسى بن مريم وامه كانا إنسانين من لحم ودم فدخل فيهما روح القدس)

Then the Archbishop said, ‘By the right of the son and his mother! Do youasws know that Mata said, ‘The Messiahas! Heas is a son of Dawoodas Bin Is’haqas Bin Yaqoubas Bin Yehouda Bin Hazroun’. And Marqabous said, regarding the lineage of Isaas Bin Maryamas, ‘Heas is a Word of Allahazwj Who Permeated into the body of a human so Heazwj Became a human being’. And Al-Waqa said, ‘Isaas Bin Maryamas and hisas motheras were two human beings from flesh and blood, and the Holy Spirit entered into themas’.

ثم إنك تقول من شهادة عيسى على نفسه: (حقا أقول لكم يا معشر الحواريين: إنه لا يصعد إلى السماء إلا من نزل منها إلا راكب البعير خاتم الانبياء فإنه يصعد إلى السماء وينزل) فما تقول في هذا القول ؟ قال الجاثليق: هذا قول عيسى لاننكره،

Then you (Muslims) are saying from the testification of Isaas upon himselfas: ‘It is true what Ias am saying to you, O group of disciples! No one shall ascend to the sky except one who descends from it, except a rider of the camel, last of the Prophetsas, for hesaww shall ascend to the sky and descend’. So, what are youasws saying regarding this word?’ This is the word of Isaas, we cannot deny’.

قال الرضا (عليه السلام): فما تقول في شهادة الوقا ومر قابوس ومتى على عيسى وما نسبوه إليه ؟ قال الجاثليق: كذبوا على عيسى، قال الرضا (عليه السلام): يا قوم أليس قد زكاهم وشهد أنهم علماء الانجيل وقولهم حق ؟.

Al-Rezaasws said: ‘So what are you saying regarding the testimony of Waqa, and Marqabous, and Mata, upon Isaas and what they attributed to himas?’ The Archbishop said, ‘They lied upon Isaas’. Al-Rezaasws said: ‘O people! Hasn’t he cleared them and testified that they were the scholars of the Evangel and their testimonies are true?’

فقال الجاثليق: يا عالم المسلمين احب أن تعفيني من أمر هؤلاء، قال الرضا (عليه السلام): فإنا قد فعلنا، سل يا نصراني عما بدالك، قال الجاثليق ليسألك غيري، فلاوحق المسيح ما ظننت أن في علماء المسلمين مثلك.

The Archbishop said, ‘O scholar of the Muslims! I would like youasws to excuse me from their matter’. Al-Rezaasws said: ‘Weasws hereby do so. Ask, O Christian, about whatever comes to you’. The Archbishop said, ‘Let someone else ask youasws, for by the right of the Messiahas, I don’t think there is anyone among the scholars of the Muslims, like youasws’.

فالتفت الرضا (عليه السلام) إلى رأس الجالوت فقال له: تسألني أو أسألك ؟ فقال: بل أسألك، ولست أقبل منك حجة إلا من التوراة، أو من الانجيل، أو من زبور داود، أو بما في صحف إبراهيم وموسى، قال الرضا (عليه السلام): لاتقبل مني حجة إلا بما تنطق به التوراة على لسان موسى بن عمران، والانجيل على لسان عيسى بن مريم، والزبور على لسان داود،

Al-Rezaasws turned towards Ra’s Al-Jalout and said to him: ‘Will you ask me or shall Iasws ask you?’ He said, ‘But, I shall ask youasws, and I will not accept any proof from youasws except from the Torah, or from the Evangel, or from Psalms of Dawoodas, or with what is in the Parchments of Ibrahimas and Musaas’. Al-Rezaasws said: ‘Don’t accept from measws any proof except with what the Torah Spoke with upon the tongue of Musaas Bin Imranas, and the Evangel upon the tongue of Isaas Bin Maryamas, and the Psalms upon the tongue of Dawoodas’.

فقال رأس الجالوت: من أين تثبت نبوة محمد ؟ قال الرضا (عليه السلام): شهد بنبوته موسى بن عمران وعيسى بن مريم وداود خليفة الله عزوجل في الارض، فقال له: ثبت قول موسى بن عمران،

Ra’s Al-Jalout said, ‘From where is the Prophet-hood of Muhammadsaww proven?’ Al-Rezaasws said: ‘Hissaww Prophet-hood was testified upon by Musaas Bin Imranas and Isaas Bin Maryamas, and Dawoodas, Caliph of Allahazwj Mighty and Majestic in the earth’. He said to himasws,’ Prove the Words of Musaas Bin Imranas’.

قال الرضا (عليه السلام): هل تعلم يا يهودي أن موسى ابن عمران أوصى بني إسرائيل فقال لهم: إنه سيأتيكم نبي من إخوانكم، فبه فصدقوا ومنه فاسمعوا، فهل تعلم أن لبني إسرائيل إخوة غير ولد إسماعيل، إن كنت تعرف قرابة إسرائيل من إسماعيل، والنسب الذي بينهما من قبل إبراهيم ؟

Al-Rezaasws said: ‘Do you know, O Jew, that Musaas Ibn Imranas bequeathed the Children of Israel saying to them: ‘There will be coming to you a Prophetsaww from your brethren. Himsaww you should ratify, and from himsaww you should listen. Do you know that for the Children of Israel there are brethren apart from the children of Ismailas, if you were recognising the relationship of Israel from Ismailas, and the lineage which is between them both is from the direction of Ibrahimas?’

فقال رأس الجالوت: هذا قول موسى لاندفعه، فقال له الرضا (عليه السلام): هل جاء كم من إخوة بني إسرائيل نبي غير محمد ؟ قال: لا، قال الرضا (عليه السلام): أفليس قد صح هذا عندكم ؟ قال: نعم ولكني احب أن تصححه لي من التوراة،

Ra’s Al-Jalout said, ‘This is the word of Musaas, we cannot refute it’. Al-Rezaasws said: ‘Has there come to you a Prophetas from the brethren of the Children of Israel any Prophetas apart from Muhammadsaww?’ He said, ‘No’. Al-Rezaasws said: ‘Does this hold good with you?’ He said, ‘Yes, but I would love it if youasws could verify for me from the Torah’.

فقال له الرضا (عليه السلام): هل تنكر أن التوراة تقول لكم: (قد جاء النور من جبل طور سيناء وأضاء لنا من جبل ساعير، و استعلن علينا من جبل فاران) قال رأس الجالوت: أعرف هذه الكلمات وما أعرف تفسيرها،

Al-Rezaasws said: ‘Do you deny that the Torah is Saying to you all: “The Light has come from the Mount Toor of Sinai and illuminated for us from Mount Saeer and notified upon us from Mount Faraan”?’ Ra’s Al-Jalout said, ‘I do recognise these words but I do not recognise their interpretation’.

قال الرضا (عليه السلام): أنا اخبرك به، أما قوله: جاء النور من قبل طور سيناء) فذلك وحي الله تبارك وتعالى الذي أنزله على موسى على جبل طور سيناء، وأما قوله: (وأضاء الناس من جبل ساعير) فهو الجبل الذي أوحى الله عزوجل إلى عيسى بن مريم وهو عليه، وأما قوله: (واستعلن علينا من جبل فاران) فذاك جبل من جبال مكة بينه وبينها يوم.

Al-Rezaasws said: ‘Iasws shall inform you with it. As for Hisazwj Words: ‘The Light from the direction of (Mount) Toor of Sinai”, so that is the Revelation of Allahazwj Blessed and Exalted which Heazwj Revealed unto Musaas upon the Mount Toor of Sinai. And as for Hisazwj Words: ‘And illuminate to the people from Mount Saeer”, it is the mount which Allahazwj Mighty and Majestic Revealed to Isaas Bin Maryamas while heas was upon it. And as for Hisazwj Words: “And notify upon us from Mount Faraan”, so that is a mountain from the mountains of Makkah, between it and it is a day.

وقال شعيا النبي فيما تقول أنت وأصحابك في التوراة: (رأيت راكبين أضاء لهما الارض، أحدهما على حمار، والآخر على جمل) فمن راكب الحمار ؟ ومن راكب الجمل ؟

And the Prophet Sha’ya said in the Torah, regarding what you and your companions are saying: ‘Ias saw two riders the earth having had illuminated for them both, one of them upon the donkey and the other upon a camel’. So, who is the rider of the donkey? And who is the rider of the camel?’

قال: رأس الجالوت لاأعرفهما فخبرني بهما، قال (عليه السلام): أما راكب الحمار فعيسى، وأما راكب الجمل فمحمد، أتنكر هذا من التوراة ؟ قال: لا، ما انكره.

Ra’s Al-Jalout said, ‘I do not recognise them, so inform me about them’. Heasws said: ‘As for the rider of the donkey, it is Isaas, and as for the rider of the camel, it is Muhammadsaww. Do you deny this as being from the Torah?’ He said, ‘No, I do not deny it’.

ثم قال الرضا (عليه السلام): هل تعرف حيقوق النبي ؟ قال: نعم إني به لعارف، قال (عليه السلام): فإنه قال وكتابكم ينطق به: (جاء الله بالبيان من جبل فاران، وامتلات السماوات من تسبيح أحمد وامته، يحمل خيله في البحر كما يحمل في البر، يأتينا بكتاب جديد بعد خراب بيت المقدس) يعني بالكتاب القرآن، أتعرف هذا وتؤمن به ؟

Then Al-Rezaasws said: ‘Do you recognise the Prophet Hayqouqas?’ He said, ‘Yes, I do know himas’. Heasws said: ‘Heas said, and your Book Spoke with it: ‘Allahazwj will come with the explanation from Mount Faraan and the skies would be filled up from the Glorification of Ahmadsaww and hissaww community. Hissaww horse will carry himsaww in the sea just as it would carry himsaww in the land. Hesaww will come to us with a new Book after the ruination of Bayt Al-Maqdis’ – meaning with the Book, the Quran. Do you recognise this and believe in it?’

قال رأس الجالوت: قد قال ذلك حيقوق النبي ولا ننكر قوله،

Ra’s Al-Jalout said, ‘The Prophet Hayqouqas had said that, and we do not deny hisas words’.

قال الرضا (عليه السلام): فقد قال داود في زبوره وأنت تقرؤه: (اللهم ابعث مقيم السنة بعد الفترة) فهل تعرف نبيا أقام السنة بعد الفترة غير محمد ؟ قال رأس الجالوت هذا قول داود نعرفه ولا ننكره، ولكن عنى بذلك عيسى، وأيامه هي الفترة،

Al-Rezaasws said: ‘Dawoodas has said in hisas Psalms and you are reciting it: ‘O Allahazwj! Send the establisher of the Sunnah after the period (gap)’. Do you recognise any Prophetas to have established the Sunnah after the period, apart from Muhammadsaww?’ Ra’s Al-Jalout said: ‘This is the word of Dawoodas. We do recognise it and do not deny it, but Isaas is meant by that, and hisas days, it is the period’.

قال له الرضا (عليه السلام): جهلت، إن عيسى لم يخالف السنة، وكان موافقا لسنة التوراة حتى رفعه الله إليه، وفي الانجيل مكتوب: إن ابن البرة ذاهب والبار قليطا جاء من بعده، وهو يخفف الآصار، و يفسر لكم كل شئ، ويشهد لي كما شهدت له، أنا جئتكم بالامثال، وهو يأتيكم بالتأويل، أتؤمن بهذا في الانجيل ؟ قال: نعم، لا انكره:

Al-Rezaasws said to him: ‘You are playing to be ignorant. Isaas did not leave behind the Sunnah, and heas was harmonious to the Sunnah of the Torah until Allahazwj Raised himas to Himazwj, and it is Written in the Evangel: ‘The righteous son shall depart and the Paracletes will come from after him, and he shall ease the people and interpret all things for them, and he shall testify for me just as Ias testify for him. I came to you with the examples and he shall come to you with the explanation’. Do you believe as it being in the Evangel?’ He said, ‘Yes, I do not deny it’.

فقال له الرضا (عليه السلام): يا رأس الجالوت أسألك عن نبيك موسى بن عمران، فقال: سل، قال (عليه السلام): ما الحجة على أن موسى ثبتت نبوته ؟ قال اليهودي: إنه جاء بما لم يجئ به أحد من الانبياء قبله، قال له: مثل ماذا ؟ قال: مثل فلق البحر، وقلبه العصاحية تسعى، وضربه الحجر فانفجرت منه العيون، وإخراجه يده بيضاء للناظرين، وعلامات لا يقدر الخلق على مثلها.

Al-Rezaasws said to him: ‘O Ra’s al Jalout! Iasws want to ask you about your Prophet Musaas Bin Imranas’. He said, ‘Ask’. Heasws said: ‘What is the argument upon that Musaas proved hisas Prophet-hood?’ The Jew said, ‘He came with what no one from the Prophetsas had come before himas’. Heasws said: ‘Like what?’ He said, ‘Like splitting the sea, and turning hisas staff as (serpents) moving, and striking the rock and the springs burst forth from it, and hisas bringing out hisas hand as white for the beholders, and the Signs no creature is able upon the like of it’.

قال له الرضا (عليه السلام): صدقت في أنه كانت حجته على نبوته أنه جاء بما لا يقدر الخلق على مثله، أفليس كل من ادعى أنه نبي ثم جاء بما لا يقدر لخلق على مثله وجب عليكم تصديقه ؟ قال: لا، لان موسى لم يكن له نظير لمكانه من ربه، وقربه منه، ولا يجب علينا الاقرار بنبوة من ادعاها حتى يأتي من الاعلام بمثل ما جاء به،

Al-Rezaasws said to him: ‘You speak the truth in that it was hisas proof upon hisas Prophet-hood, heas had come with what the people are not able upon its like. Isn’t it so that everyone who claims that he is a Prophetas, then he comes with what the people are not able upon the like of it, its ratification is Obligated upon you all?’ He said, ‘No, because Musaas was such, there did not happen to be a match for himas to hisas position from hisas Lordazwj, and hisas nearness from Himazwj, and it does not Obligate upon us, the acknowledgment of the Prophet-hood of the one who claims it he brings from the Signs like what heas had come with’.

قال الرضا (عليه السلام): فكيف أقررتم بالانبياء الذين كانوا قبل موسى ولم يفلقوا البحر، ولم يفجروا من الحجر اثنتي عشرة عينا، ولم يخرجوا بأيديهم مثل إخراج موسى يده بيضاء، ولم يقلبوا العصاحية تسعى ؟

Al-Rezaasws said: ‘How is your acknowledgment with the Prophetsas, those who were before Musaas and did not split the sea, and did not burst forth twelve springs from the rock, and did not bring out theiras hands like the bringing out Musaas of hisas white hand, and did not turn theiras staff into gliding (serpents)?’

قال له اليهودي: قد خبرتك أنه متى ما جاؤوا على نبوتهم من الآيات بما لا يقدر الخلق على مثله ولو جاؤوا بما لم يجئ به موسى أو كان على غير ما جاء به موسى وجب تصديقهم،

The Jew said to him, ‘I have informed youasws that when whatever Signs theyas came with upon theiras Prophet-hood with what the people are not able upon the like of it, and even though they came with what Musaas did not come with, or were upon other than what Musaas had come with, theiras ratification was Obligated’.

قال: قال الرضا (عليه السلام): يا رأس الجالوت فما يمنعك من الاقرار بعيسى بن مريم وقد كان يحيي الموتى، ويبرئ الاكمه والابرص، ويخلق من الطين كهيئة الطير ثم ينفخ فيه فيكون طيرا بإذن الله ؟ قال رأس الجالوت: يقال: إنه فعل ذلك، ولم نشهده،

He (the narrator) said, ‘Al-Rezaasws said: ‘O Ra’s Al-Jalout! So, what prevents you from the acknowledgment of Isaas Bin Maryamas, and heas had revived the dead, and cured the blind and the leper, and heas created from the clay like a body of the bird, then blew into it, and it became a bird by the Permission of Allahazwj?’ Ra’s Al-Jalout said, ‘Heas did do that, but we did not witness it’.

قال الرضا (عليه السلام): أرأيت ما جاء به موسى من الآيات شاهدته ؟ أليس إنما جاءت الاخبار من ثقات أصحاب موسى أنه فعل ذلك ؟ قال: بلى، قال: فكذلك أيضا أتتكم الاخبار المتواترة بما فعل عيسى بن مريم، فكيف صدقتم بموسى ولم تصدقوا بعيسى ؟ فلم يحر جوابا،

Al-Rezaasws said: ‘What is your view of what Musaas came with from the witnessed Signs? Aren’t these rather the news which have come from the reliable companions of Musaas that heas did that?’ He said, ‘Yes’. Heasws said: ‘Similar to that as well, news has come to you frequently of what Isaas Bin Maryamas had done, then how come you are ratifying Musaas and are not ratifying Isaas?’ He could not give an answer.

قال الرضا (عليه السلام): وكذلك أمر محمد (صلى الله عليه وآله) وما جاء به، وأمر كل نبي بعثه الله، ومن آياته أنه كان يتيما فقيرا راعيا أجيرا لم يتعلم كتابا ولم يختلف إلى معلم ثم جاء بالقرآن الذي فيه قصص الانبياء وأخبارهم حرفا حرفا، وأخبار من مضى ومن بقي إلى يوم القيامة، ثم كان يخبرهم بأسرارهم وما يعلمون في بيوتهم، وجاء بآيات كثيرة لا تحصى،

Al-Rezaasws said: ‘And like that is the matter of Muhammadsaww and what hesaww came with, and the matter of every Prophetas Allahazwj has Sent, and from hissaww Sign is that hesaww was poor, an orphan, a shepherd, an employee, not having learnt a Book and did not come and go to any teacher.

Then hesaww came with the Quran wherein are stories of the Prophetsas, and theiras news, letter by letter, and news of the ones from the past and the ones remaining, up to the Day of Qiyamah. Then, hesaww informed them of their secrets and what they knew (to be) in their houses, and hesaww came with a lot of Signs which cannot be counted’.

قال رأس الجالوت: لم يصح عندنا خبر عيسى ولاخبر محمد ؟ ولا يجوز لنا أن نقر لهما بما لم يصح، قال الرضا (عليه السلام): فالشاهد الذي شهد لعيسى ولمحمد صلى الله عليهما شاهد زور ؟ فلم يحر جوابا.

Ra’s Al-Jalout said, ‘It is not true with us, neither the news of Isaas nor news of Muhammadsaww, nor is it allowed for us that we should acknowledge to themas with what is not correct’. Al-Rezaasws said: ‘So the witness who testified for Isaas and to Muhammadsaww is a false witness?’ He could not give an answer.

ثم دعى بالهربذ الاكبر فقال له الرضا (عليه السلام): أخبرني عن ذرهشت الذي تزعم أنه نبي ما حجتك على نبوته ؟ قال: إنه أتى بما لم يأتنا به أحد قبله ولم نشهده ولكن الاخبار من أسلافنا وردت علينا بأنه أحل لنا ما لم يحله غيره فاتبعناه،

The Al-Harbaz Al-Akbar was called, and Al-Rezaasws said to him: ‘Inform measws about Zarhasht who you claim that he is a Prophetas, what is your proof upon his Prophet-hood?’ He said, ‘He came with what no one had come with before him, and we did not witness it but the news was received from our ancestors that he permitted for us what is not permitted for others, so we followed him’.

قال: أفليس إنما أتتكم الاخبار فاتبعتموه ؟ قال: بلى، قال: فكذلك سائر الامم السالفة أتتهم الاخبار بما أتى به النبيون وأتى به موسى وعيسى ومحمد صلوات الله عليهم، فما عذركم في ترك الاقرار لهم ؟ إذ كنتم إنما أقررتم بزرهشت من قبل الاخبار المتواترة بأنه جاء بما لم يجئ به غيره، فانقطع الهربذ مكانه.

Heasws said: ‘Isn’t it so that rather the news came to you, and you followed him?’ He said, ‘Yes’. Heasws said: ‘Similar to that are the rest of the previous communities, the news came to them of what the Prophetsas came with, and (what) Musaas and Isaas and Muhammadsaww came with. So, what is your excuse in neglecting the acceptance of themas, when you all accepted Zarhasht due to the frequent news that he came with what no one else had come with’. Al-Harbaz was cut off in his place.

فقال الرضا (عليه السلام): يا قوم إن كان فيكم أحد يخالف الاسلام وأراد أن يسأل فليسأل غير محتشم،

Al-Rezaasws said: ‘O people! If there was anyone among you who opposes Islam and wants to ask, then let him ask without being shy’.

فقال إليه عمران الصابئ وكان واحدا من المتكلمين فقال: يا عالم الناس لولا أنك دعوت إلى مسألتك لم أقدم عليك بالمسائل، فلقد دخلت الكوفة و البصرة والشام والجزيرة ولقيت المتكلمين فلم أقع على أحد يثبت لي واحدا ليس غيره قائما بوحدانيته، أفتأذن لي أن أسألك ؟

Imran Al-Sabie said to himasws, and he was alone from the speakers, ‘O scholar of the people! Had youasws not invited to question youasws, I would not proceed to you with the questions, for I have entered Al-Kufa, and Al-Basrah, and Syria, and Al-Jazeera, and met the speakers, but I did not meet anyone who could prove to me Heazwj is One, there isn’t anyone else, Standing with the Oneness. Will you permit me to ask you?’

قال الرضا (عليه السلام): إن كان في الجماعة عمران الصابئ فأنت هو، قال: أنا هو، قال: سل يا عمران وعليك بالنصفة، وإياك والخطل والجور، قال: والله يا سيدي ما اريد إلا أن تثبت لي شيئا أتعلق به فلا أجوزه، قال: سل عما بدالك،

Al-Rezaasws said: ‘If there was Imran Al-Sabie in the gathering, then it would be you’. He said, ‘I am him’. Heasws said: ‘Ask, O Imran, and upon you with to be with fairness, and beware of mischievous talk and the bias’. He said, ‘By Allahazwj, O my Masterasws! I do not intend except for youasws to prove something to me to adhere with it, so I do not exceed it’. Heasws said: ‘Ask whatever comes to you’.

فازدحم الناس وانضم بعضهم إلى بعض، فقال عمران الصابئ: أخبرني عن الكائن الاول وعما خلق،

The people crowded and joined with each other. Imran Al-Sabie said, ‘Inform me about the first existence and about what Heazwj Created’.

قال: سألت فافهم، أما الواحد فلم يزل واحدا كائنا لا شئ معه بلا حدود ولا أعراض، ولا يزال كذلك، ثم خلق خلقا مبتدعا مختلفا بأعراض وحدود مختلفة، لا في شئ أقامه، ولا في شئ حده، ولا على شئ حذاه ومثله له،

Heasws said: ‘You asked, therefore understand. As for the One, Heazwj did not cease to exist as One, there being nothing with Himazwj, without limitations or incidents, and Heazwj did not cease to be like that. Then Heazwj Created a creation, original, different with incidents and different limitation. Neither is Heazwj Staying in anything, nor is Hisazwj limit in anything, nor is there Hisazwj parallel upon anything or a resemblance for Himazwj.

فجعل الخلق من بعد ذلك صفوة وغير صفوة، واختلافا وايتلافا، وألوانا وذوقا وطعما، لا لحاجة كانت منه إلى ذلك، ولا لفضل منزلة لا يبلغها إلا به، ولا رأى لنفسه فيما خلق زيادة ولا نقصانا، تعقل هذا يا عمران ؟ قال: نعم والله يا سيدي.

Thus, Heazwj Made the creation from after that as elites and non-elites, and varieties of composition, and colour, and taste and food. This was not for a need which was from Himazwj to that, nor for a meritorious boastfulness, nor can it be reach except by Himazwj, nor did Heazwj View for Himselfazwj regarding what Heazwj Created, neither an increase nor any reduction. Do you understand this, O Imran?’ He said, ‘Yes, O my Masterasws!’

قال: واعلم يا عمران إنه لو كان خلق ما خلق لحاجة لم يخلق إلا من يستعين به على حاجته، ولكان ينبغي أن يخلق أضعاف ما خلق، لان الاعوان كلما كثروا كان صاحبهم أقوى، والحاجة يا عمران لا يسعها لانه لم يحدث من الخلق شيئا إلا حدثت فيه حاجة اخرى،

Heasws said: ‘And know, O Imran! If Heazwj had Created what Heazwj Created for a need, Heazwj would not have Created except to be assisted by it upon Hisazwj need, but it would be appropriate that Heazwj Creates a multiple of what Heazwj Created, because the assistance, every time they become more, its owner would become stronger, and the need, O Imran, cannot be pursued because Heazwj would not have Brought anything from the creation into being except there would be another newly occurring need regarding it.

ولذلك أقول: لم يخلق الخلق لحاجة، ولكن نقل بالخلق الحوائج بعضهم إلى بعض، وفضل بعضهم على بعض بلا حاجة منه إلى من فضل، ولا نقمة منه على من أذل فهلذا خلق.

And for that, Iasws am saying Heazwj did not Create the creation for a need, but the needs with the creatures get turned, some of them to others, and Heazwj Merited some of them over the others without there being a need from it to the One Who Merited, nor as a Scourge from Himazwj upon the one whom Heazwj Disgraced in this creation’.

قال عمران: يا سيدي هل كان الكائن معلوما في نفسه عند نفسه ؟ قال الرضا (عليه السلام): إنما يكون المعلمة بالشئ لنفي خلافه، وليكون الشئ نفسه بما نفي عنه موجودا، ولم يكن هناك شئ يخالفه فتدعوه الحاجة إلى نفي ذلك الشئ عن نفسه بتحديد ما علم منها، أفهمت يا عمران ؟

Imran said, ‘O my Masterasws! Was the existence known regarding Himselfazwj with Himselfazwj?’ Al-Rezaasws said: ‘But rather, the teacher of the thing would become a negation of its opposite, and the thing would happen to be Himselfazwj being negated from it as existing, and there would not happen to be anything over here opposing it, so the need would call it to negate that things from itself by limitations of what is known from these. Do you understand, O Imran?’

قال: نعم والله يا سيدي، فأخبرني بأي شئ علم ما علم ؟ أبضمير أم بغير ذلك ؟

He said, ‘Yes, by Allahazwj, O my Masterasws! Inform me, with which thing does Heazwj Know what Heazwj Knows? Is it by Conscience or without that?’

قال الرضا عليهما السلام: أرأيت إذا علم بضمير هل تجدبدا من أن تجعل لذلك الضمير حدا تنتهي إليه المعرفة ؟ قال عمران: لا بد من ذلك، قال الرضا (عليه السلام): فما ذلك الضمير ؟ فانقطع عمران ولم يحر جوابا.

Al-Rezaasws said: ‘What is your view, when Heazwj Knows by a conscience, will you find a beginning from a limit to be made for that conscience for the understanding to end up to it?’ Imran said, ‘There is no escape from that’. Al-Rezaasws said: ‘So what is that conscience?’ Imran cut-off and could not give an answer.

قال الرضا (عليه السلام): لا بأس إن سألتك عن الضمير نفسه تعرفه بضمير آخر، فقلت: نعم أفسدت عليك قولك ودعواك، يا عمران أليس ينبغي أن تعلم أن الواحد ليس يوصف بضمير وليس يقال له أكثر من فعل وعمل وصنع ؟ وليس يتوهم مته مذاهب وتجربة كمذاهب المخلوقين وتجربتهم ؟ فاعقل ذلك وابن عليه ما علمت صوابا.

Al-Rezaasws said: ‘There is problem that Iasws ask you about the conscience of Hisazwj Self recognised by another conscience’. If you say, ‘Yes’, Iasws would have spoilt your word and your claim upon you, O Imran. Isn’t it befitting that you know that the One cannot be described with a conscience and it cannot be said to Himazwj any more than a deed, a work, a making? And isn’t imagination a doctrine and experience like the doctrines of the created being and their experiences? Understand that and build upon it what you know as correct’.

قال عمران: يا سيدي ألا تخبرني عن حدود خلقه كيف هي ؟ وما معانيها ؟ وعلى كم نوع تكون ؟

Imran said, ‘O my Masterasws! Will youasws inform me about the limits of Hisazwj creation, how is it? And what is its togetherness? And upon know many types does it happen to be?’

قال: قد سألت فافهم، إن حدود خلقه على ستة أنواع: ملموس و موزون ومنظور إليه ومالا ذوق له وهو الروح، ومنها منظور إليه وليس له وزن ولا لمس ولا حس ولا لون ولا ذوق والتقدير والاعراض والصور والطول والعرض، و منها العمل والحركات التي تصنع الاشياء وتعملها وتغيرها من حال إلى حال و تزيدها وتنقصها،

Heasws said: ‘You have asked, so understand that the limitations of Hisazwj creatures are upon six types – Touched, weighed, looked at, and what has not taste for it and it is the soul, and from it is the looked at, and there isn’t any weight for it nor touch nor sense, nor colour, nor taste; and the determined, and the symptoms, and the image, and the length, and the width, and from it is the work, and the movement which makes the things, and working it and changing it from a state to a state, and increasing it and reducing it.

فأما الاعمال والحركات فإنها تنطلق لانه لا وقت لها أكثر من قدر ما يحتاج إليه، فإذا فرغ من الشئ انطلق بالحركة وبقي الاثر، ويجري مجرى الكلام الذي يذهب ويبقى أثره.

As for the actions and the movements, these are set out because there is no timing for these any more than a measurement of what is needed to it. So, when one is free from the thing, he would go with the movement and the trace would remain, and the flow of the speech would flow which goes, and its trace remains.

قال له عمران: يا سيدي ألا تخبرني عن الخالق إذا كان واحدا لا شئ غيره ولا شئ معه أليس قد تغير بخلقه الخلق ؟ قال له الرضا (عليه السلام): لم يتغير عزوجل بخلق الخلق، ولكن الخلق يتغير بتغييره.

Imran said to him, ‘O my Masterasws! Can youasws inform me about the Creation, when Heazwj was One, there being nothing apart from Himazwj, nor anything with Himazwj, Didn’t Heazwj Change by Hisazwj Creating the creation?’ Al-Rezaasws said to him: ‘The Mighty and Majestic does not change by Creating the creation, but the creation changes by Himazwj Changing it’.

قال عمران: فبأي شئ عرفناه ؟ قال: بغيره. قال: فأي شئ غيره ؟ قال الرضا (عليه السلام): مشيته واسمه وصفته وما أشبه ذلك، وكل ذلك محدث مخلوق مدبر،

Imran said, ‘So, by which thing can we recognise Himazwj?’ Heasws said: ‘By something else’. He said, ‘So, which this is other than Himazwj?’ Al-Rezaasws said: ‘Hisazwj Desire, and Hisazwj Name, and Hisazwj Attributes, and whatever resembles that, and all that is newly occurring, created, managed’.

قال عمران: يا سيدي فأي شئ هو ؟ قال: هو نور بمعنى أنه هاد لخلقه من أهل السماء وأهل الارض، وليس لك علي أكثر من توحيدي إياه. قال عمران: يا سيدي أليس قد كان ساكتا قبل الخلق لا ينطق ثم نطق ؟

Imran said, ‘O my Masterasws! So, which thing is it?’ Heasws said: ‘Heazwj is Light in the meaning that Heazwj is a Guide for Hisazwj creatures, from the inhabitants of the sky and the inhabitants of the earth, and there isn’t for you upon measws any more from myasws Tawheed of Hisazwj’. Imran said, ‘يا سيدي’ ‘O my Masterasws! Wasn’t Heazwj silent before the creation, not Speaking, then Heazwj Spoke?’

قال الرضا (عليه السلام): لا يكون السكوت إلا عن نطق قبله. والمثل في ذلك أنه لا يقال للسراج: هو ساكت لا ينطق، ولايقال: إن السراج ليضئ فيما يريد أن يفعل بنا ؟ لان الضوء من السراج ليس بفعل منه ولاكون، وإنما هو ليس شئ غيره فلما استضاء لنا قلنا: قد أضاء لنا حتى استضأنا به، فهذا تستبصر أمرك.

Al-Rezaasws said: ‘The silence cannot happen to be except from the speaking before it. And the example regarding that is that it cannot be said for the lamp, ‘It is silent, not speaking’, nor can it be said that the lamp can illuminate in whatever it wants to do with us, because the illumination from the lamp isn’t by a deed from itself nor existence, and rather it isn’t a thing other than it. When it illuminates for us, we say, ‘It has illuminated for us’ until we are illuminated by it. So, this is a contemplation of your matter’.

قال عمران: يا سيدي فإن الذي كان عندي أن الكائن قد تغير في فعله عن حاله بخلقه الخلق،

Imran said, ‘O my Masterasws! That which is with me is that the Existing Being has Changed during Hisazwj Deed from Hisazwj State, by Hisazwj Creating the creation’.

قال الرضا (عليه السلام): أحلت يا عمران في قولك: إن الكائن يتغير في وجه من الوجوه حتى يصيب الذات منه ما يغيره، يا عمران هل تجد النار يتغيرها تغير نفسها ؟ أو هل تجد الحرارة تحرق نفسها ؟ أو هل رأيت بصيرا قط رأى بصره ؟

Al Rezaasws said: ‘Is it permissible, O Imran, in your words that the Existing being would change in Hisazwj Face from the faces until the Self is attained from it what is changed? O Imran! Do you find the fire changing, so it changes itself? Or do you find the heat burning itself? Or do you see a sightseeing itself?’

قال عمران: لم أر هذا، ألا تخبرني يا سيدي أهو في الخلق أم الخلق فيه ؟

Imran said, ‘I do not see this. Can youasws inform me, O my Masterasws! Is Heazwj in the creation or the creation is in Himazwj?’

قال الرضا (عليه السلام): جل يا عمران عن ذلك، ليس هو في الخلق ولا الخلق فيه، تعالى عن ذلك، وساعلمك ما تعرفه به ولا قوة إلا بالله، أخبرني عن المرآة أنت فيها أم هي فيك ؟ فإن كان ليس واحد منكما في صاحبه فبأي شئ استدللت بها على نفسك ؟

Al-Rezaasws said: ‘O Imran! Heazwj is more Majestic from that. Neither is Heazwj in the creation nor is the creation in Himazwj. Heazwj is Exalted from that, and Iasws shall teach you what you can recognise Himazwj with, and there is no strength except with Allahazwj. Inform me about the mirror. Are you in it or is it in you? If it was so that nor one of you is in its counterpart, then with which thing can you point with it upon yourself?’

قال عمران بضوء بيني وبينها، قال الرضا (عليه السلام): هل ترى من ذلك الضوء في المرآة أكثر مما تراه في عينك ؟ قال: نعم، قال الرضا (عليه السلام) فأرناه، فلم يحر جوابا،

Imran said, ‘By illumination between me and it’. Al-Rezaasws said: ‘Do you see the illumination from that in the mirror any more than what you see in your eyes?’ He said, ‘Yes’. Al-Rezaasws said: ‘Then show it to us’. He could not give an answer’.

قال (عليه السلام): فلا أرى النور إلا وقد دلك ودل المرآة على أنفسكما من غير أن يكون في واحد منكما، ولهذا أمثال كثيرة غير هذا لا يجد الجاهل فيها مقالا، ولله المثل الاعلى.

Heasws said: ‘But, Iasws do not see the light except and it has pointed you and pointed the mirror upon both yourselves, from other than becoming in one of you, and for this there are a lot of examples apart from this. The ignorant one will not find words in these, and for Allah is the Exalted Example, [16:60]’.

ثم التفت إلى المأمون فقال: الصلاة قد حضرت، فقال عمران: يا سيدي لا تقلع علي مسألتي فقدرق قلبي، قال الرضا (عليه السلام): نصلي ونعود،

Then heasws turned towards Al-Mamoun and said: ‘The Salat has presented’. Imran said, ‘O my Masterasws! Do not uproot me from my questions, for my heart has softened’. Al-Rezaasws said: ‘We shall pray Salat and return’.

فنهض ونهض المأمون فصلى الرضا (عليه السلام) داخلا، وصلى الناس خارجا خلف محمد بن جعفر، ثم خرجا فعاد الرضا (عليه السلام) إلى مجلسه ودعا بعمران فقال: سل يا عمران، قال:

Heasws went and Al-Mamoun went. Al-Rezaasws prays Salat inside and the people prayed Salat outside behind Muhammad Bin Ja’far. Then they both came out and Al-Rezaasws returned to hisasws seat and Imran was called. Heasws said: ‘Ask, O Imran!’. He said:

يا سيدي ألا تخبرني عن الله عزوجل هل يوحد بحقيقة أو يوحد بوصف ؟

‘O my Masterasws! Can you inform me about Allahazwj Mighty and Majestic, is Heazwj One in reality or One in description?’

قال الرضا (عليه السلام): إن الله المبدئ الواحد الكائن الاول لم يزل واحدا لا شئ معه، فردا لا ثاني معه، لا معلوما ولا مجهولا، ولا محكما ولا متشابها، ولا مذكورا ولا منسيا، ولا شيئا يقع عليه اسم شئ من الاشياء غيره، ولامن وقت كان، ولا إلى وقت يكون، ولا بشئ قام، ولا إلى شئ يقوم، ولا إلى شئ استند، ولا في شئ استكن،

Al-Rezaasws said: ‘Allahazwj is the Beginner, the One, the first Existence. Heazwj did not cease to be One, there being nothing with Himazwj, Individual there being no second with Himazwj, neither known nor unbeknown, neither decisive nor allegorical, neither mentioned nor forgotten, nor is Heazwj a thing a name can occur upon from the things other than Himazwj, neither did Heazwj exist from a time nor will Heazwj be existing to a time, nor does Heazwj Stand by something, nor be Standing to something, neither leaning towards anything nor dwelling in anything.

وذلك كله قبل الخلق إذ لا شئ غيره، وما أوقعت عليه من الكل فهي صفات محدثة وترجمة يفهم بها من فهم،

And that, all of it, was before the creation when there was nothing apart from Himazwj, and the ‘all’ cannot fall upon Himazwj for it is a description of the occurrence and an interpretation by which an understanding is understood.

واعلم أن الابداع والمشية والارادة معناها واحد وأسماؤها ثلاثة

And know that, the Initiating (Kun), and the Desire, and the Will, their meaning is one and their names are three.

وكان أول إبداعه وإرادته ومشيته الحروف التي جعلها أصلا لكل شئ، ودليلا على كل مدرك، وفاصلا لكل مشكل، وبتلك الحروف تفريق كل شئ من اسم حق وباطل، أو فعل أو مفعول، أو معنى أوغير معنى، وعليها اجتمعت الامور كلها، ولم يجعل للحروف في إبداعه لها معنى غير أنفسها يتناهى ولا وجود لها لانها مبدعة بالا بداع،

And it was the first of Hisazwj Beginning, and Hisazwj Will, and Hisazwj Desire, the letters which Heazwj Made these as origin of all things, and evidence upon all realisations, and a barrier to all problems, and with these letters is the separation of all things, nor the name of truth and falsehood, or doer and done, or meaning of without meaning, and upon these are gathered all of the matters, and Heazwj did not Make for the letter during Hisazwj Beginning of these, any meaning other than itself, being endless not having existence for these because they are a creation what cannot create.

والنور في هذا الموضع أول فعل الله الذي هو نور السماوات والارض، والحروف هي المفعول بذلك الفعل، وهي الحروف التي عليها الكلام والعبارات كلها من الله عزوجل، علمها خلقه وهي ثلاثة وثلاثون حرفا، فمنها ثمانية وعشرون حرفا تدل على لغات العربية، ومن الثمانية والعشرين اثنان وعشرون حرفا تدل على لغات السريانية والعبرانية،

And the light in this subject is the first Act of Allahazwj Who is the Light of the skies and the earth, and the letters, these are the action of that Act, and these are the letters upon which is the speech and the phrases, all of it from Allahazwj Mighty and Majestic. Heazwj Taught Hisazwj creatures, and these are thirty-three (33) letters. From these, twenty-eight evidence upon the Arabic language; and from the twenty-eight there are twenty-two letters evidencing upon the Assyrian language and the Hebrew.

ومنها خمسة أحرف متحرفه في سائر اللغات من العجم لاقاليم اللغات كلها، وهي خمسة أحرف تحرفت من الثمانية والعشرين الحرف من اللغات فصارت الحروف ثلاثة وثلاثين حرفا، فأما الخمسة المختلفة فحجج لا يجوز ذكرها أكثر مما ذكرناه،

From these there are five letters are altered in the rest of the languages of the non-Arab regional languages, all of them, and these are five letters altered from the twenty-eight letters from the languages, so the letters came to be thirty-three letters. As for the five different ones, its mention is not allowed any more than what weasws mentioned.

ثم جعل الحروف بعد إحصائها وإحكام عدتها فعلا منه كقوله عزوجل: (كن فيكون) وكن منه صنع، وما يكون به المصنوع، فالخلق الاول من الله عزوجل الابداع لاوزن له ولا حركة ولا سمع ولالون ولاحس،

Then Heazwj Made the letters after their counting and rulings of their numbers. The highest from it is like the Words of the Mighty and Majestic: “Be! And it comes into being”; and ‘Be’ from it is an action, and the acted (made) does not happen to be with it. Thus, the first creation from Allahazwj Mighty and Majestic is the Beginning (Kun), there being neither any weight for it nor movement more hearing, nor colour, nor feeling.

والخلق الثاني الحروف لاوزن لها ولالون وهي مسموعة موصوفة غير منظور إليها، والخلق الثالث ماكان من الانواع كلها محسوسا ملموسا ذاذوق منظور إليه، والله تبارك وتعالى سابق للابداع لانه ليس قبله عز وجل شئ، ولاكان معه شئ، ولابداع سابق للحروف والحروف لاتدل على غير نفسها.

And the second creation are the letters having neither weight for these nor colour, and it is the named, described not being looked at. And the third creation is what was from the types, all of them felt, touched, with taste, being looked at. And Allahazwj Blessed and Exalted preceded to the beginning because there wasn’t anything before Himazwj Mighty and Majestic, not was there anything with Himazwj, and the beginning is precedent to the letter, and the letters do not evidence upon other than their own selves’.

قال المأمون: وكيف لاتدل على غير نفسها ؟ قال الرضا (عليه السلام): لان الله تبارك وتعالى لا يجمع منها شيئا لغير معنى أبدأ، فإذا الف منها أحرفا أربعة أو خمسة أو ستة أو أكثر من ذلك أو أقل لم يؤلفها لغير معنى، ولم يك إلا لمعنى محدث لم يكن قبل ذلك شيئا.

Al-Mamoun said, ‘And how come they do not evidence upon other than themselves?’ Al-Rezaasws said: ‘Because Allahazwj Blessed and Exalted did not Gather anything from these for another meaning ever. So, when there is composed from these, four letters, or five, or six, or more than that or less, they would not be composed for without a meaning, and it will not be except for a new meaning, there not being anything before that.

قال عمران: فكيف لنا بمعرفة ذلك ؟ قال الرضا (عليه السلام): أما المعرفة فوجه ذلك وبيانه أنك تذكر الحروف إذا لم ترد بها غير نفسها ذكرتها فردا فقلت: ا ب ت ث ج ح خ حتى تأتي على آخرها، فلم تجد لها معنى غير أنفسها، فإذا ألفتها وجمعت منها أحرفا وجعلتها اسما وصفة لمعنى ما طلبت ووجه ما عنيت كانت دليلة على معانيها، داعية إلى الموصوف بها، أفهمته ؟ قال: نعم،

Imran said, ‘How is it for us to recognise that?’ Al-Rezaasws said: ‘As for the recognition, and aspect of that and its explanation is that you will mention the letters when you do not want with these other than their own selves, you mentioned them individually, ‘Alif’, ‘Ba’, ‘Ta’, ‘Sa’, ‘Jeem’, ‘Hayy’, ‘Khay’, until you come to the end of these, but you will not find any meaning for these apart from their own selves. But, then you compose and gather letters from it and make it to be a name, and a description of the meaning, you will not seek its aspect what Iasws mean which would be an evidence upon their meaning, and call to the one described with it. Do you understand?’ He said, ‘Yes’.

قال الرضا (عليه السلام): واعلم أنه لا تكون صفة لغير موصوف، ولا اسم لغير معنى، ولاحد لغير محدود، والصفات والاسماء كلها تدل على الكمال والوجود، ولا تدل علي الاحاطة، كما تدل على الحدود التي هي التربيع والتثليث والتسديس، لان الله عزوجل تدرك معرفته بالصفات والاسماء، ولا تدرك بالتحديد بالطول والعرض والقلة و الكثرة واللون والوزن وما أشبه ذلك،

Al-Rezaasws said: ‘And know that there cannot be a description for an unspecified, nor a name for an unnamed, nor a limit for a limitless; and the description and the names, all of these point upon the perfection and the existence, and they do not evidence upon the completeness, just as it would point upon the limits which are the quad (square), and the triangle, and the heptagon. (This is) because Allahazwj Mighty and Majestic, Hisazwj recognition can be realised by the Attributes and the Names, and Heazwj cannot be realised by the limitations of the length, and the width, and the little and the more, and the colour, and the weight and whatever resembles that.

وليس يحل بالله جل وتقدس شئ من ذلك حتى يعرفه خلقه بمعرفتهم أنفسهم بالضرورة التي ذكرنا، ولكن يدل على الله عز وجل بصفاته، ويدرك بأسمائه، ويستدل عليه بخلقه حتى لا يحتاج في ذلك الطالب المرتاد إلى رؤية عين ولا استماع اذن ولالمس كف ولا إحاطة بقلب،

And it is not Permissible with Allahazwj, Majestic and Holy, anything from that until Heazwj Introduces to Hisazwj creatures with their recognition of themselves with the necessity which weasws mentioned. But, Allahazwj Mighty and Majestic can be evidenced upon by Hisazwj Attributes, and realised by Hisazwj Names, and Heazwj can be evidenced upon by Hisazwj creation until the seeker is no longer needy to renege to seen Himazwj by an eye, nor hear by an ear, nor touch by a palm, nor encompassed by heart.

فلو كانت صفاته جل ثناؤه لاتدل عليه وأسماؤه لا تدعو إليه والمعلمة من الخلق لا تدركه لمعناه كانت العبادة من الخلق لاسمائه وصفاته دون معناه،

If Hisazwj Descriptions, Majestic is Hisazwj Praise, cannot evidence upon Himazwj, and Hisazwj Names cannot call to Himazwj, and the knowledge from the creation cannot realise Himazwj of Hisazwj Meaning, the worship from the creatures to Hisazwj Names and Hisazwj Attributes would be besides Hisazwj Meaning.

فلولا أن ذلك كذلك لكان المعبود الموحد غير الله، لان صفاته وأسماءه غيره، أفهمت ؟ قال: نعم يا سيدي زدني.

If that had not been like that, the Worshipped One, the One would be other than Allahazwj, because Hisazwj Attributes, and Hisazwj Names are other than Himazwj. Do you understand?’ He said, ‘Yes, O my Masterasws! Increase for me’.

قال الرضا (عليه السلام): إياك وقول الجهال أهل العمى والضلال الذين يزعمون أن الله جل وتقدس موجود في الآخرة للحساب والثواب والعقاب، وليس بموجود في الدنيا للطاعة والرجاء، ولو كان في الوجود لله عزوجل نقص واهتضام لم يوجد في الآخرة أبدا،

Al-Rezaasws said: ‘Beware of the world of the ignorant ones, the people of blindness and the straying, those who are alleging that Allahazwj, Majestic and Holy will be present during the Hereafter for the Reckoning and the Rewarding and the Punishing, and Heazwj isn’t present in the world for the obedience and the wishes. And if there was any deficiency in the existence of Allahazwj Mighty and Majestic, and any injustice, Heazwj not be present in the Hereafter, ever.

ولكن القوم تاهوا وعموا وصموا عن الحق من حيث لا يعلمون، وذلك قوله عزوجل: (ومن كان في هذه أعمى فهو في الآخرة أعمى وأضل سبيلا) يعني أعمى عن الحقائق الموجودة، وقد علم ذو والالباب أن الاستدلال على ما هناك لا يكون إلا بما ههنا، من أخذ علم ذلك برأيه وطلب وجوده وإدراكه عن نفسه دون غيرها لم يزدد من علم ذلك إلا بعدا، لان الله عزوجل جعل علم ذلك خاصة عند قوم يعقلون ويعلمون ويفهمون.

But the people stray, and were blinded, and deaf from the Truth from where they did not know, and these are the Words of the Mighty and Majestic: And one who was blind regarding this, so he would be blind in the Hereafter and more straying from the way [17:72] – meaning blinded from the existent realities, and the ones of understanding have known that evidencing upon what is over there cannot happen to be except with what is over here. One who takes the knowledge by his opinion and seeks Hisazwj Existence and Hisazwj realisation from Himselfazwj besides others, the knowledge of that will not increase him except remoteness, because Allah Mighty and Majestic has Made the knowledge of that as special with a people who are using their intellects, and knowing, and understanding’.

قال عمران: يا سيدي ألا تخبرني عن الابداع أخلق هو أم غير خلق ؟ قال له الرضا (عليه السلام): بل خلق ساكن لا يدرك بالسكون، وإنما صار خلقا لانه شئ محدث، والله الذي أحدثه فصار خلقا له وإنما هو الله عزوجل وخلقه لا ثالث بينهما، ولا ثالث غيرهما،

Imran said, ‘O my Masterasws! Can you inform me about the beginning (Kun), is it a creation or a non-creation?’ Al-Rezaasws said: ‘But a creation not being realised by the dormancy, and rather it became a creation because it is a newly occurring thing, and Allahazwj the One Who Occurred it and became a creation of Hisazwj, and rather it is Allahazwj Mighty and Majestic, and Heazwj Created it, there not being a third between the two, nor a third other than the two.

فما خلق الله عزوجل لم يعد أن يكون خلقه، وقد يكون الخلق ساكنا ومتحركا ومختلفا ومؤتلفا ومعلوما ومتشابها، وكل ما وقع عليه حد فهو خلق الله عزوجل،

So, whatever Allahazwj Mighty and Majestic Created cannot be regarded as it would happen to be Hisazwj creation, and Heazwj has Created a dormant creation, and a moving one, and separate, and composed, and known and resembling and all what a limit occurs upon, so it is a creation of Allahazwj Mighty and Majestic.

واعلم أن كل ما أوجدتك الحواس فهو معنى مدرك للحواس، وكل حاسة تدل على ما جعل الله عزوجل لها في إدراكها، والفهم من القلب بجميع ذلك كله.

And know that whatever the senses find, it is a meaning of the sensed by the senses, and every felt one points upon what Allahazwj Mighty and Majestic Made for it in its realisation, and the understanding from the heart with the entirety of that, all of it.

واعلم أن الواحد الذي هو قائم بغير تقدير ولا تحديد خلق خلقا مقدرا بتحديد وتقدير، وكان الذي خلق خلقين اثنين: التقدير والمقدر، وليس في واحد منهما لون ولا وزن ولاذوق

And know that the One is Who is Standing without a determination or limitations of creation which is created determines by limitations and determinations, and that which has been created are two creations – the determination and estimation, and there isn’t in one of the two, neither a colour nor weight, nor taste.

فجعل أحدهما يدرك بالآخر، وجعلهما مدركين بنفسهما، ولم يخلق شيئا فردا قائما بنفسه دون غيره للذي أراد من الدلالة على نفسه وإثبات وجوده،

So, one of them is made to be realised by the other, and they are both made to be realised by themselves, and Heazwj did not Create anything individual standing by itself, besides others, for the one which is intended from the evidence upon Himselfazwj and proving Hisazwj Existence.

فالله تبارك وتعالى فرد واحد لا ثاني معه يقيمه ولا يعضده ولايكنه، والخلق يمسك بعضه بعضا بإذن الله ومشيته، وانما اختلف الناس في هذا الباب حتى تاهوا وتحيروا وطلبوا الخلاص من الظلمة بالظلمة في وصفهم الله بصفة انفسهم

Allahazwj the Exalted is Individual, One, there being no second with Himazwj to stand Himazwj, nor support Himazwj nor let Himazwj be, and the creation touches part of it with a part by the Permission of Allahazwj and Hisazwj Desire. And rather, the people differ in this subject until they deviated, and were confused, and they sought to be finished off from the darkness by the darkness in their describing Allahazwj with their own description.

فازدادوا من الحق بعدا، ولو وصفوا الله عزوجل بصفاته ووصفوا المخلوقين بصفاتهم لقالوا بالفهم واليقين ولما اختلفوا، فلما طلبوا من ذلك ما تحيروا فيه ارتبكوا فيه والله يهدي من يشاء الى صراط مستقيم.

Thus, they increased in remoteness from the truth. And had they described Allahazwj Mighty and Majestic by Hisazwj Own Description, and described the created beings with their own description, they would have spoken with the understanding and the conviction when they differed. But, when they sought from what they were confused in, they fell into it (confusion), and Allahazwj Guides the one Heazwj so Desires to the Straight Path’.

قال عمران: يا سيدي اشهد انه كما وصفت، ولكن بقيت لى مسالة، قال: سل عما اردت، قال: اسالك عن الحكيم في اي شئ هو ؟ وهل يحيط به شئ ؟ وهل يتحول من شئ الى شئ، أو به حاجة الى شئ ؟

Imran said, ‘O my Masterasws! I testify that it is as youasws describe, but there still remain one issue for me’. Heasws said: ‘Ask about whatever you want’. He said, ‘I ask youasws about the Wise, in which thing is Heazwj? And is Heazwj encompassed by anything? And does Heazwj Transform from a thing to a thing, or is there a need with Himazwj to anything?’

قال الرضا (عليه السلام): اخبرك يا عمران فاعقل ما سالت عنه فانه من اغمض ما يرد على المخلوقين في مسائلهم، وليس يفهمهه المتفاوت عقله العازب حلمه، ولا يعجز عن فهمه اولو العقل المنصفون،

Al-Rezaasws said: ‘Iasws shall inform you, O Imran, so understand what you asked about, for the one who shuts his eyes of what is wanted upon the created beings in their issues, and he does not understand the needs of his forbearance (knowledge) by the differential of his intellect, is not frustrated from understanding it by the intellect of the fair-mindedness.

اما اول ذلك فلو كان خلق ما خلق لحاجة منه لجاز لقائل ان يقول: يتحول الى ما خلق لحاجته الى ذلك، ولكنه عزوجل لم يخلق شيئا لحاجة، ولم يزل ثابتا لا في شئ ولا على شئ الا ان الخلق يمسك بعضه بعضا، ويدخل بعضه في بعض، ويخرج منه، والله جل وتقدس بقدرته يمسك ذلك كله، وليس يدخل في شئ ولا يخرج منه، ولا يؤوده حفظه، ولا يعجز عن امساكه، ولا يعرف احد من الخلق كيف ذلك الا الله عزوجل،

As for the first of that, if Heazwj Created what Heazwj Created for a need from Himazwj, it would be allowed for a speaker that he says, ‘Heazwj Transforms to what Heazwj Created for Hisazwj need to that’. But, the Mighty and Majestic did not Create anything for a need, and did not cease to be Affirmed, neither in a thing, nor upon a thing, except that the creation is attached, part of it to a part, and part of it enters into a part and comes out from it, but Allahazwj, Majestic and Holy by Hisazwj Power, is Adhered with all of that, and isn’t entered into a thing, nor comes out from it, nor does its preservation Tires Himazwj, nor is Heazwj unable from withholding it, and no one from the created beings understand how that is so, except Allahazwj Mighty and Majestic.

ومن اطلعه عليه من رسله، واهل سره والمستحفظين لامره، وخزانه القائمين بشريعته، وانما امره كلمح بالبصر أو هو اقرب، إذا شاء شيئا فانما يقول له: كن فيكون بمشيته وارادته، وليس شئ من خلقه اقرب إليه من شئ، ولا شئ ابعد منه من شئ افهمت يا عمران ؟

And the ones to whom Heazwj Notified, from Hisazwj Rasoolsas, and people of Hisazwj secrets, and the preservers of Hisazwj Command, and Hisazwj treasurers the ones standing with Hisazwj Laws. But rather, Hisazwj Command is like the blink of an eyes or even less. Whenever Heazwj Desires a thing, Heazwj rather Says to it: “Be!” And it comes into being by Hisazwj Desires, and Hisazwj Will, and there isn’t anything from Hisazwj creation closer to Himazwj than anything (else), nor is anything more remote from him than anything (else). Do you understand, O Imran?’

قال: نعم يا سيدي قد فهمت، واشهد ان الله على ما وصفته و وحدته، وان محمدا عبده المبعوث بالهدى ودين الحق.

He said, ‘Yes, O my Masterasws, and I testify that Allahazwj is upon what youasws described Himazwj as, and Hisazwj Oneness, and that Muhammadsaww is Hisazwj servant, the one Sent with the Guidance and the Religion of Truth’.

ثم خر ساجدا نحو القبلة واسلم. قال الحسن بن محمد النوفلي فلما نظر المتكلمون الى كلام عمران الصابئ وكان جدلا لم يقطعه عن حجته احد قط لم يدن من الرضا (عليه السلام) احد منهم، ولم يسالوه عن شئ، وامسينا، فنهض المأمون والرضا (عليه السلام) فدخلا وانصرف الناس، وكنت مع جماعة من اصحابنا إذ بعث الى محمد بن جعفر

Then he fell down prostrate in the direction of the Qiblah and became a Muslim. Al-Hassan Bin Nowfaly said, ‘When the speakers looked at (considered) the speech of Imran Al-Sabie, and he was such a debater that none had cut him from his arguments at all, not one from them came near Al-Rezaasws, and they did not ask himasws about anything. And evening came and Al-Mamoun and Al-Rezaasws went and the people dispersed, and I was with a group of our companions, when Muhammad Bin Ja’far sent for me.

فاتيته فقال لى: يا نوفلي اما رايت ما جاء به صديقك، لا والله ما ظننت ان على بن موسى (عليهما السلام) خاض في شئ من هذا قط و لاعرفناه به، انه كان يتكلم بالمدينة أو يجتمع إليه أو يجتمع إليه اصحاب الكلام ؟ قلت قد كان الحاج ياتونه فيسألونه عن اشياء من حلالهم وحرامهم فيجيبهم، وربما كلم من ياتيه يحاجه.

I went to him, and he said to me, ‘O Nowfaly! Did you not see what your friend came with? No, by Allahazwj! I don’t think that Aliasws Bin Musaasws plunged into anything from this at all, nor did we recognise himasws with it. Was heasws speaking at Al-Medina, or did they gather to himasws, or the speakers gathered to himasws?’ I said, ‘The Pilgrims used to come to himasws and ask himasws about things from their Permissible(s) and their Prohibitions, so heasws would answer them, and sometimes heasws would speak to the one who came to himasws to argue with himasws’.

فقال محمد بن جعفر: يا ابا محمد انى اخاف عليه ان يحسده هذا الرجل فيسمه أو يفعل به بلية فاشر عليه بالامساك عن هذه الاشياء، قلت إذا لا يقبل مني، وما اراد الرجل الا امتحانه ليعلم هل عنده شئ من علوم آبائه (عليهم السلام)،

Muhammad Bin Ja’far said, ‘O Abu Muhammad! I fear upon himasws that this man (Al-Mamoun) would envy himasws and would poison himasws, or do an accident with himasws, therefore indicate to himasws to withhold from these things’. I said, ‘Then heasws will not accept from me, and the man (Al-Mamoun) does not intend except to test himasws in order to know whether there is anything with himasws from the knowledge of hisasws forefathersasws’.

فقال لي: قل له: ان عمك قد كره هذا الباب واحب ان تمسك عن هذه الاشياء لخصال شتى.

He said to me, ‘Say to him, ‘Yourasws uncle has disliked this door, if youasws could withhold from these things for a variety of reasons’.

فلما انقلبت الى منزل الرضا (عليه السلام) اخبرته بما كان من عمه محمد بن جعفر فتبسم ثم قال: فلا باس، قربوا إليه دابة، فصرت الى عمران فاتيته به فرحب به ودعا بكسوة فخلعها عليه و ودعا بعشرة آلاف درهم فوصله بها،

When I returned to the house of Al-Rezaasws, I informed himasws of what has happened from hisasws uncle Muhammad Bin Ja’far. Heasws smiled, then said: ‘There is no problem. Take a riding animal to him’. I went to Imran and came with him to himasws. Heasws was welcoming with him, and called for a cloak and draped it upon him, and called for ten thousand Dirhams and helped him with it.

فقلت: جعلت فداك حكيت فعل جدك أمير المؤمنين (عليه السلام)، قال: هكذا يجب. ثم دعا (عليه السلام) بالعشاء فاجلسني عن يمينه، واجلس عمران عن يساره حتى إذا فرغنا قال لعمران: انصرف مصاحبا، وبكر علينا نطعمك طعام المدينة.

I said, ‘May I be sacrificed for youasws! You have retraced a deed of yourasws grandfatherasws Amir Al-Momineenasws’. Heasws said: ‘That is how it is obligated’. Then heasws called for dinner and had me seated on hisasws right, and seated Imran on hisasws left, until when we were free, heasws said to Imran: ‘Leave with company, and tomorrow come to usasws, weasws shall feed you food of Al-Medina’.

فكان عمران بعد ذلك يجتمع إليه المتكلمون من اصحاب المقالات فيبطل امرهم حتى اجتنبوه، ووصله المأمون بعشرة آلاف درهم، واعطاه الفضل مالا وحمله، وولاه الرضا (عليه السلام) صدقات بلخ فاصاب الرغائب.

After that, the speakers used to gather to Imran, from the speaker’s circle, and he would invalidate their matters until they kept away from him, and Al-Mamoun helped him with ten thousand Dirhams, and gave him extra wealth and supported him, and he made Al-Rezaasws in charge of the charities of Balkh, and attained the wishes’’.¹¹⁷

2 - يد، ن: بالاسناد المتقدم عن الحسن بن محمد النوفلي قال: قدم سليمان المروزي متكلم خراسان على المأمون فأكرمه ووصله، ثم قال له: إن ابن عمي علي بن موسى قدم علي من الحجاز وهو يحب الكلام وأصحابه، فلا عليك أن تصير إلينا يوم التروية لمناظرته ؟

By the preceding chain, from Al Hassan Bin Muhammad Al Nowfaly who said,

‘Suleyman Al-Marouzy, speaker of Khorasan went to Al-Mamoun. He honoured him and helped him, then said to him, ‘My cousin Aliasws Bin Musaasws has come to me from Al-Hejaz and heasws and hisasws companions love the speaking (discussing), so can you come to us on the day of Al-Tarwiyya to debate himasws?’

فقال سليمان: يا أمير المؤمنين إني أكره أن أسأل مثله في مجلسك في جماعة من بني هاشم فينتقص عند القوم إذا كلمني ولا يجوز الاستقصاء عليه، قال المأمون: إنما وجهت إليك لمعرفتي بقوتك، وليس مرادي إلا أن تقطعه عن حجة واحدة فقط، فقال سليمان: حسبك يا أمير المؤمنين، اجمع بيني وبينه وخلني والذم،

Suleyman said, ‘O commander of the faithful! I dislike it that I should ask the like of himasws in your gathering among a congregation of the Clan of Hashimasws, so I would be derogated in the presence of the people when heasws speaks to me, and the investigation is not allowed upon himasws’. Al-Mamoun said, ‘But rather, I turned to you due to my recognition of your strength, and it is not my purpose except that you would cut himasws from at least one aspect only’. Suleyman said, ‘It is enough, O commander of the faithful! Gather between me and himasws and leave me with himasws’.

فوجه المأمون إلى الرضا (عليه السلام) فقال: إنه قد قدم علينا رجل من أهل مرو وهو واحد خراسان من أصحاب الكلام، فإن خف عليك أن تتجشم المصير إلينا فعلت، فنهض (عليه السلام) للوضوء وقال لنا: تقدموني، وعمران الصابئ معنا فصرنا إلى الباب فأخذ ياسر وخالد بيدي فأدخلاني على المأمون،

Al-Mamoun headed to Al-Rezaasws and said, ‘There has come to us, a man from the people of Merv and he is one of Khorasan from the circle of speakers, so if it is light upon youasws to break up the journey to us, then do so. Heasws went for the Wudu and said to us: ‘Go ahead from measws’, and Imran Al-Sabie was with us. So, we went to the door, and Yasser and Khalid grabbed my hand and entered me to see Al-Mamoun.

فلما سلمت قال: أين أخي أبو الحسن أبقاه الله ؟ قلت: خلفته يلبس ثيابه، وأمرنا أن نتقدم، ثم قلت: يا أمير المؤمنين إن عمران مولاك معي وهو بالباب، فقال: من عمران ؟ قلت: الصابئ الذي أسلم على يديك، قال: فليدخل

When we greeted, he said, ‘Where is my brotherasws Abu Al-Hassanasws? May Allahazwj Make himasws remain’. I said, ‘We left himasws wearing hisasws clothes, and heasws instructed us that we should go ahead’. Then I said, ‘O commander of the faithful! Imran, your slave is with me, and he is at the door’. He said, ‘Who is Imran?’ I said, ‘Al-Sabie, who became a Muslim upon your hands’. He said, ‘Then let him enter’.

فدخل فرحب به المأمون، ثم قال له: يا عمران لم تمت حتى صرت من بني هاشم، قال: الحمدلله الذي شرفني بكم يا أمير المؤمنين، فقال له المأمون: يا عمران هذا سليمان المروزي متكلم خراسان، قال عمران: يا أمير المؤمنين إنه يزعم أنه واحد خراسان في النظر وينكر البداء ! قال: فلم لا تناظره ؟ قال عمران: ذاك إليه،

He entered, and Al-Mamoun was welcoming with him, then said to him, ‘O Imran! Do not die until you become from the Clan of Hashimasws’. He said, ‘The Praise is for Allahazwj Who Ennobled me through you, O commander of the faithful’. Al-Mamoun said to him, ‘O Imran! This is Suleyman Al-Marouzy, speaker of Khorasan’. Imran said, ‘O commander of the faithful! He claims that he is only one of the Khorasan in the consideration and he denies Al-Bada’a (Change of Decision of Allahazwj)!’ He said, ‘Then why don’t you debate him?’ Imran said, ‘That is up to him’.

فدخل الرضا (عليه السلام) فقال: في أي شئ كنتم ؟ قال عمران: يا ابن رسول الله هذا سليمان المروزي، فقال سليمان: أترضى بأبي الحسن وبقوله فيه ؟ قال عمران: قد رضيت بقول أبي الحسن في البداء على أن يأتيني فيه بحجة أحتج بها على نظرائي من أهل النظر،

Then, Al-Rezaasws entered and heasws said: ‘In which thing (discussion) were you all?’ Imran said, ‘O sonasws of Rasool-Allahsaww! This is Suleyman Al-Marouzy’. Suleyman said, ‘Are you pleased with Abu Al-Hassanasws with hisasws word regarding it?’ Imran said, ‘I am pleased with the word of Abu Al-Hassanasws regarding Al-Bada’a upon (a condition) that heasws would come to me regarding it with arguments I can argue with against my peers from the people of consideration’.

قال المأمون: يا أبا الحسن ما تقول فيما تشاجرا فيه ؟

Al-Mamoun said, ‘O Abu Al-Hassanasws! What are youasws saying regarding what youasws would argue with?’

قال: وما أنكرت من البداء يا سليمان ؟ والله عزوجل يقول: (أولم ير الانسان أنا خلقناه من قبل ولم يك شيئا) ويقول عزوجل: (وهو الذي يبدء الخلق ثم يعيده) ويقول: (بديع السموات والارض) ويقول عزوجل (يزيد في الخلق ما يشاء) ويقول: (وبدأ خلق الانسان من طين) ويقول عزوجل: (وآخرون مرجون لامر الله إما يعذبهم وإما يتوب عليهم) ويقول عزوجل: (وما يعمر من معمر ولا ينقص من عمره إلا في كتاب).

Heasws said: ‘And what are you denying from Al-Bada’a, O Suleyman? And Allahazwj Mighty and Majestic is Saying: Or does not the human being remember that We Created him before, and he was nothing? [19:67]; and the Mighty and Majestic is Saying: Originator of the skies and the earth! [6:101]; and He Increases in the creation whatever He so Desires to. [35:1]; And Heazwj is Saying: and He Began the creation of the human being from clay [32:7]; And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), [9:106]; and the Mighty and Majestic is Saying: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. [35:11]’.

قال سليمان: هل رويت فيه عن آبائك شيئا ؟

Suleyman said, ‘Has anything been reported from yourasws forefathersasws regarding it?’

قال: نعم رويت عن أبي، عن أبي عبد الله (عليه السلام) أنه قال:: إن لله عزوجل علمين: علما مخزونا مكنونا لا يعلمه إلا هو، من ذلك يكون البداء، وعلما علمه ملائكته ورسله، فالعلماء من أهل بيت نبيك يعلمونه،

Heasws said: ‘Yes. It is reported from myasws fatherasws, from Abu Abdullahasws having said: ‘For Allahazwj Mighty and Majestic there are two Knowledges – a Knowledge treasured, hidden, none know it except Himazwj, and from that Al-Bada’a (Change of Decision) takes place, and a Knowledge Heazwj Taught Hisazwj Angels and Hisazwj Rasoolsas, so the knowledgeable ones from the Peopleasws of the Household of your Prophetsaww know it’.

قال سليمان: احب أن تنزعه لي من كتاب الله عزوجل، قال: قول الله تعالى لنبيه (صلى الله عليه وآله): (فتول عنهم فما أنت بملوم) أراد هلاكهم ثم بدالله تعالى فقال: (وذكر فإن الذكرى تنفع المؤمنين)

Suleyman said, ‘I would love it if you could extract it from the Book of Allahazwj Mighty and Majestic’. Heasws said: ‘The Words of Allahazwj the Exalted to Hisazwj Prophetsaww: So, turn away from them, for you are not with a blame [51:54], Iazwj Want to Destroy them!” Then Allahazwj Changed Hisazwj Decision, so Heazwj Said: And continue to remind, for surely the Zikr benefits the Momineen [51:55]’.

قال سليمان: زدني جعلت فداك،

Suleyman said, ‘Increase for me, may I be sacrificed for youasws’.

قال الرضا (عليه السلام) لقد أخبرني أبي، عن آبائه (عليهم السلام) أن رسول الله (صلى الله عليه وآله) قال: إن الله عزوجل أوحى إلى نبي من أنبيائه: أن أخبر فلان الملك أني متوفيه إلى كذا وكذا، فأتاه ذلك النبي فأخبره فدعا الله الملك وهو على سريره حتى سقط من السرير وقال: يا رب أجلني حتى يشب طفلي وأقضي أمري،

Al-Rezaasws said: ‘Myasws fatherasws had informed measws, from hisasws forefathersasws that Rasool-Allahsaww having said: ‘Allahazwj Mighty and Majestic Revealed to a Prophetas from Hisazwj Prophetsas: “Inform so and so king and Iazwj will be Causing him to die to such and such (a time)”. So, that Prophetas went to him and informed him, and the king Supplicated to Allahazwj while he was upon his throne until he fell off from this throne, and he said, ‘O Lordazwj! Respite me until my child becomes an adult, and I accomplish my matter’.

فأوحى الله عزوجل إلى ذلك النبي: أن ائت فلان الملك فأعلمه أني قد أنسيت أجله، وزدت في عمره خمس عشرة سنة، فقال ذلك النبي: يا رب إنك لتعلم أني لم أكذب قط، فأوحى الله عزوجل إليه: إنما أنت عبد مأمور، فأبلغه ذلك والله لا يسأل عما يفعل.

Allahazwj Mighty and Majestic Revealed unto that Prophetas: “Go to so and so king and let him know that Iazwj Have Delayed his term and have Increased in his lifetime by fifteen years”. That Prophetas said: ‘O Lordazwj! Youazwj Know that Ias do not lie at all’. Allahazwj Mighty and Majestic Said to himas: “But rather, youas are an ordered servant, therefore deliver that, and Allahazwj will not be questioned about whatever Heazwj Does”.

ثم التفت إلى سليمان فقال: أحسبك ضاهيت اليهود في هذا الباب، قال: أعوذ بالله من ذلك، وما قالت اليهود ؟ قال: قالت اليهود: (يد الله مغلولة) يعنون أن الله تعالى قد فرغ من الامر فليس يحدث شيئا، فقال الله عزوجل: (غلت أيديهم ولعنوا بما قالوا)

Then heasws turned towards Suleyman and heasws said: ‘Would it suffice you, the approach of the Jews regarding this subject?’ He said, ‘I seek Refuge from that, and what do the Jews say?’ Heasws said: ‘The Jews said: ‘The Hand of Allah is tied up!’ [5:64], meaning that Allahazwj is free from the Command, so Heazwj doesn’t bring anything new into being. Allahazwj Mighty and Majestic Said: Their hands shall be Shackled and they would be Cursed for what they are saying [5:64].

ولقد سمعت قوما سألوا أبي موسى بن جعفر عن البداء فقال: وما ينكر الناس من البداء، وأن يقف الله قوما يرجئهم لامره ؟

And Iasws have heard a people asking myasws father Musaasws Bin Ja’farasws about Al-Bada’a, and heasws said: ‘And what do the people deny from Al Bada’a, and that Allahazwj would Pause a people, Returning them to Hisazwj Command?’

قال سليمان: ألا تخبرني عن (إنا أنزلناه في ليلة القدر) في أي شئ انزلت ؟ قال: يا سليمان ليلة القدر يقدر الله عزوجل فيها ما يكون من السنة إلى السنة من حياة أو موت أو خير أو شر أو رزق، فما قدره في تلك الليلة فهو من المحتوم.

Suleyman said, ‘Can you inform me about: Surely We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr), for which thing was it Revealed?’ Heasws said: ‘O Suleyman! On the Night of Pre-determination, Allahazwj Mighty and Majestic Determines during it what will be happening from the year to the year, from life, or death, or good, or evil, or sustenance. Whatever is Determined during that night, so it is from the inevitable’.

قال سليمان: الآن قد فهمت جعلت فداك فزدني،

Suleyman said, ‘Now I have understood. May I be sacrificed for youasws, increase for me’.

قال: يا سليمان إن من الامور امورا موقوفة عند الله تبارك وتعالى يقدم منها ما يشاء ويؤخر ما يشاء،

Heasws said: ‘O Suleyman! From the matters, there are matters paused in the Presence of Allahazwj Blessed and Exalted. Heazwj Brings forward from these whatever Heazwj so Desires to and Delays whatever Heazwj Desires.

يا سليمان إن عليا (عليه السلام) كان يقول: العلم علمان: فعلم علمه الله ملائكته ورسله فما علمه ملائكته ورسله فإنه يكون ولا يكذب نفسه ولا ملائكته ولا رسله، وعلم عنده مخزون لم يطلع عليه أحدا من خلقه، يقدم منه ما يشاء، ويؤخر ما يشاء، ويمحو ما يشاء، ويثبت ما يشاء.

O Suleyman! Aliasws was saying: ‘The knowledge are two knowledge(s) – There is a knowledge which Allahazwj Taught to Hisazwj Angels and Hisazwj Rasoolsas, so, whatever Heazwj Taught to Hisazwj Angels and Hisazwj Rasoolsas, it will be happening, and Heazwj will neither belie Himselfazwj nor Hisazwj Angels nor Hisazwj Rasoolsas; and there is a knowledge treasured, Heazwj does not Notify anyone from Hisazwj creatures. Heazwj Brings forward from it what Heazwj Desires and Delays what Heazwj Desires, and Deletes whatever Heazwj so Desires to, and Affirms whatever Heazwj so Desires to’.

قال سليمان للمأمون: يا أمير المؤمنين لا انكر بعد يومي هذا البداء ولا اكذب به إن شاء الله. فقال المأمون: يا سليمان سل أبا الحسن عما بدالك وعليك بحسن الاستماع والانصاف، قال سليمان: يا سيدي أسألك ؟ قال الرضا (عليه السلام): سل عما بدالك،

Suleyman said to Al-Mamoun, ‘O commander of the faithful! I will neither deny this Al-Bada’a after this day of mine nor will I belie it, if Allahazwj so Desires’. Al-Mamoun said, ‘O Suleyman! Ask Abu Al-Hassanasws about whatever comes to you, and upon you is to be with excellent listening and the fairness’. Suleyman said, ‘O my Masterasws, can I ask youasws?’ Al-Rezaasws said: ‘Ask about whatever comes to you’.

قال: ما تقول فيمن جعل الارادة اسما وصفة مثل حي وسميع وبصير وقدير ؟

He said, ‘What are you saying regarding the One Who Makes the Will as descriptive Names like, Living, Hearing, Seeing, and Powerful?’

قال الرضا (عليه السلام): إنما قلتم: حدثت الاشياء واختلفت لانه شاء وأراد، ولم تقولوا: حدثت واختلفت لانه سميع بصير، فهذا دليل على أنها ليست مثل سميع ولا بصير ولا قدير، قال سليمان: فإنه لم يزل مريدا ؟ قال: يا سليمان فإرادته غيره ؟ قال: نعم،

Al-Rezaasws said: ‘But rather you said, ‘The things occurred and deferred because Heazwj Desired and Intended’, but you did not say, ‘They occurred and differed because Heazwj is Hearing, Seeing’. So, this is evidence upon that it isn’t like hearing, nor seeing, nor able’. Suleyman said, ‘So, Heazwj did not cease to be Intending?’ Heasws said: ‘O Suleyman! Is Hisazwj Intention other than Himazwj?’ He said, ‘Yes’.

قال فقد أثبت معه شيئا غيره لم يزل ! قال سليمان: ما أثبت، قال الرضا (عليه السلام): أهي محدثة ؟ قال سليمان: لا ماهي محدثة، فصاح به المأمون وقال: يا سليمان مثله يعايا أو يكابر ؟ ! عليك بالانصاف، أما ترى من حولك من أهل النظر ؟

Heasws said: ‘Then it is proven there was something other than Himazwj, not cease to exist!’ Suleyman said, ‘Not proven’. Al-Rezaasws said: ‘Is it an occurrence?’ Suleyman said, ‘No, it is not an occurrence’. Al-Mamoun sighed with it and said, ‘O Suleyman! You are tiring (himasws) with the like of it, or being arrogant? Upon you is to be with the fairness. Do you not see around from the people of consideration?’

ثم قال: كلمه يا أبا الحسن فإنه متكلم خراسان، فأعاد عليه المسألة فقال: هي محدثة يا سليمان، فإن الشئ إذا لم يكن أزليا كان محدثا، وإذا لم يكن محدثا كان أزليا،

Then he said, ‘Speak to him, O Abu Al Hassanasws, for he is a speaker of Khorasan’. So, he reiterated the question to himasws, and heasws said: ‘It is an occurrence, O Suleyman, for the thing, when it does not happen to be eternal (temporal), would be an occurrence, and when it does not happen to be an occurrence, would be eternal’.

قال سليمان: إرادته منه كما أن سمعه منه وبصره منه وعلمه منه ؟ قال الرضا (عليه السلام): فإرادته نفسه ؟ قال: لا، قال فليس المريد مثل السميع والبصير، قال سليمان: إنما أراد نفسه كما سمع نفسه وأبصر نفسه وعلم نفسه،

Suleyman said, ‘Hisazwj Intention from Himazwj is as if Heazwj Hears from it, and Sees from it, and Knows from it?’ Al-Rezaasws said: ‘Is Hisazwj Intention (Will) Himselfazwj?’ Heasws said: ‘No’. Heasws said: ‘So the intended wouldn’t be like the ears and the eyes’. Suleyman said, ‘But rather, Heazwj Intends Himselfazwj just as Heazwj Hears Himselfsaww, and Sees Himselfazwj, and Knows Himselfazwj’.

قال الرضا (عليه السلام): ما معنى أراد نفسه ؟ أراد أن يكون شيئا، أو أراد أن يكون حيا أو سميعا أو بصيرا أو قديرا ؟ قال: نعم، قال الرضا (عليه السلام): أفبإ رادته كان ذلك ؟ قال سليمان: نعم، قال الرضا (عليه السلام): فليس لقولك: أراد أن يكون حيا سميعا بصيرا معنى إذا لم يكن ذلك بإرادته، قال سليمان: بلى قد كان ذلك بإرادته،

Al-Rezaasws said: ‘What is the meaning of ‘Intends Himselfazwj’? Does Heazwj Intend a thing to come into being, or Intends to be Alive, or Hearing, or Seeing, or Able?’ He said, ‘Yes’. Al-Rezaasws said: ‘So, that happens by Hisazwj Intention?’ Suleyman said, ‘Yes’. Al-Rezaasws said: ‘Isn’t it your word that Heazwj Intends to be Alive, Hearing, Seeing, meaning when that does not happen by Hisazwj Intention?’ Suleyman said, ‘Yes, that does happen by Hisazwj Intention’.

فضحك المأمون ومن حوله، وضحك الرضا (عليه السلام) ثم قال لهم: ارفقوا بمتكلم خراسان، فقال: يا سليمان فقد حال عندكم عن حاله وتغير عنها، وهذا مالا يوصف الله عزوجل به، فانقطع.

Al-Mamoun and the ones around him laughed, and Al-Rezaasws smiled, then said to them: ‘Be kind to the speaker of Khorasan’. Heasws said: ‘O Suleyman! Your situation with you has changed from its state to another, and this is not what Allahazwj Mighty and Majestic can be described with’. He terminated.

ثم قال الرضا (عليه السلام): يا سليمان أسألك مسألة، قال: سل جعلت فدلك، قال: أخبرني عنك وعن أصحابك تكلمون الناس بما تفقهون وتعرفون أو بما لا تفقهون و لا تعرفون ؟ قال: بما نفقه ونعلم،

Then Al-Rezaasws said: ‘O Suleyman! Iasws would like to ask you a question’. He said, ‘Ask, may I be sacrificed for youasws!’ Heasws said: ‘Inform me about you, and about your companions. Are you speaking to the people with what you are knowing or with what you are neither understanding nor knowing?’ He said, ‘With what we understand and know’.

قال الرضا (عليه السلام): فالذي يعلم الناس أن المريد غير الارادة وأن المريد قبل الارادة، وأن الفاعل قبل المفعول، وهذا يبطل قولكم: إن الارادة والمريد شئ واحد،

Al-Rezaasws said: ‘That which the people know is that, the intended is other than the intention, and that the intended is before the intention, and that the doer is before the done, and this invalidates your word that the intention and the intended is one thing’.

قال: جعلت فداك ليس ذاك منه على ما يعرف الناس ولا على ما يفقهون، قال: فأراكم ادعيتم علم ذلك بلا معرفة، وقلتم: الارادة كالسمع والبصر وإذا كان ذلك عند كم على مالا يعرف ولا يعقل، فلم يحر جوابا.

He said, ‘May I be sacrificed for youasws! That isn’t from Himazwj upon what the people recognise, nor upon what they are understanding’. Heasws said: ‘Iasws see you to have claimed upon that without any recognition, and you are saying, ‘The intention is like the hearing and the seeing’, and when it was that with you upon what is neither recognised not understood’. He did not give an answer.

ثم قال الرضا (عليه السلام): يا سليمان هل يعلم الله جميع ما في الجنة والنار ؟ قال سليمان: نعم، قال: فيكون ما علم الله عزوجل أنه يكون من ذلك ؟ قال: نعم، قال: فإذا كان حتى لا يبقى منه شئ إلا كان أيزيدهم أو يطويه عنهم ؟ قال سليمان: بل يزبدهم،

Then Al-Rezaasws said: ‘O Suleyman! Does Allahazwj Know the entirety of what is in the Paradise and the Fire?’ Suleyman said, ‘Yes’. Heasws said: ‘So it comes into being, what Allahazwj Mighty and Majestic Knows it would be coming into being from that?’ He said, ‘Yes’. Heasws said: ‘So when it happens until there does not remain anything from it, except it comes into being, does Heazwj Increase them or Rolls it back from them?’ Suleyman said, ‘But, Heazwj Increases them’.

قال: فأراه في قولك قد زادهم ما لم يكن في علمه أنه يكون، قال جعلت فداك فالمزيد لاغاية له،

Heasws said: ‘Iasws see in your words, Heazwj has Increased them what did not occur in Hisazwj Knowledge that it would be happening’. He said, ‘May I be sacrificed for youasws! But, the increase, there is no peak for it’.

قال: فليس يحيط علمه عندكم بما يكون فيهما إذا لم يعرف غاية ذلك، وإذا لم يحط علمه بما يكون فيهما لم يعلم ما يكون فيهما أن يكون، تعالى الله عن ذلك علوا كبيرا.

Heasws said: ‘So, with you, Hisazwj Knowledge does not Encompass with what would be happening regarding these, then the peak of that is not known; and when Hisazwj Knowledge does not encompass with what would be happening regarding these, Heazwj does not Know what would be happening regarding these that they would be coming into being. Allahazwj is Exalted from that, Loftier, Greater’.

قال سليمان: إنما قلت: لا يعلمه لانه لا غاية لهذا، لان الله عزوجل وصفهما بالخلود، وكرهنا أن نجعل لهما انقطاعا،

Suleyman said, ‘But rather, I said, ‘Heazwj does not Know it because there is no peak for this, because Allahazwj Mighty and Majestic Described these with the eternality, and we dislike that we make a termination to be for these’.

قال الرضا (عليه السلام): ليس علمه بذلك بموجب لا نقطاعه عنهم، لانه قد يعلم ذلك ثم يزيدهم ثم لا يقطعه عنهم، وكذلك قال عزوجل في كتابه (كلما نضجت جلودهم بدلنا هم جلودا غيرها ليذوقوا العذاب) وقال لاهل الجنة: (عطاء غير مجذوذ) وقال عزوجل: (وفاكهة كثيرة لا مقطوعة ولا ممنوعة)

Al-Rezaasws said: ‘Hisazwj Knowledge of that doesn’t Obligate termination of it from them, because Heazwj has Known that, then Increases them not Cutting it off from them, and like that Allahazwj Mighty and Majestic Said in Hisazwj Book: Every time their skins are thoroughly burned, We will Replace them for other skins, so that they would be (re) tasting the Punishment [4:56], and Said to the people of the Paradise: being a Gift without interruption [11:108]; and the Mighty and Majestic Said: Neither interrupted nor forbidden [56:33].

فهو جل وعز يعلم ذلك ولا يقطع عنهم الزيادة، أرأيت ما أكل أهل الجنة وما شربوا أليس يخلف مكانه ؟ قال: بلى،

Thus, the Mighty and Majestic Knows that and will not be Cutting off the increase from them. What is your view of what the people of the Paradise would eat and drink, would it be replaced in its place?’ He said, ‘Yes’. Heasws said: ‘So, isn’t that cut off from them and (then) would be replaced in its place?’ Suleyman said, ‘No’.

قال: أفيكون يقطع ذلك عنهم وقد أخلف مكانه ؟ قال سليمان: لا، قال فكذلك كلما يكون فيها إذا أخلف مكانه فليس بمقطوع عنهم، قال سليمان: بل يقطعه عنهم ولا يزيدهم،

Heasws said: ‘So, did that cutting off from them happen, and it has been replaced in its place?’ Suleyman said, ‘No’. Heasws said: ‘Like that, all what happens with regards to it, when it is replaced in its place, isn’t a termination from them’. Suleyman said, ‘But Heazwj Cuts it off from them and does not increase them’.

قال الرضا (عليه السلام): إذا يبيد ما فيهما، وهذايا سليمان إبطال الخلود وخلاف الكتاب، لان الله عزوجل يقول: (لهم ما يشاءون فيها ولدينا مزيد) ويقول عزوجل: (عطاء غير مجذوذ) ويقول عزوجل: (وما هم منها بمخرجين) ويقول عزوجل: (خالدين فيها أبدا) ويقول عزوجل: (وفاكهة كثيرة لا مقطوعة ولا ممنوعة) فلم يحر. جوابا.

Al-Rezaasws said: ‘When it destroys what is therein, and this, O Suleyman, invalidates the eternality and opposes the Book, because Allahazwj Mighty and Majestic is Saying: For them would be whatever they so desire therein, and with Us would be more yet [50:35]; and the Mighty and Majestic is Saying: being a Gift without interruption [11:108]; and the Mighty and Majestic is Saying: and they will not be exited from it [15:48]; and the Mighty and Majestic is Saying: abiding therein forever, [4:122]; and the Mighty and Majestic is Saying: And abundant fruit [56:32] Neither interrupted nor forbidden [56:33]’.

ثم قال الرضا (عليه السلام): يا سليمان ألا تخبرني عن الارادة فعل هي أم غير فعل ؟ قال: بلى هي فعل، قال: فهي محدثة، لان الفعل كله محدث، قال ليست بفعل، قال: فمعه غيره لم يزل، قال سليمان: الارادة هي الانشاء،

Then Al-Rezaasws said: ‘O Suleyman! Can you inform me about the Intention, is it a deed or a non-deed?’ He said, ‘But, it is a deed’. Heasws said: ‘Then it is an occurrence, because the deed, all of it are occurrences’. He said, ‘It isn’t a deed’. Heasws said, ‘Then something else was with Himazwj eternally’. Suleyman said, ‘The Intention, it is the creation’.

قال: يا سليمان هذا الذي عبتموه على ضرار وأصحابه من قولهم: إن كل ما خلق الله عزوجل في سماء أو أرض أو بحر أو بر من كلب أو خنزير أو قرد أو إنسان أو دابة إرادة الله، وإن إرادة الله تحيا وتموت وتذهب وتأكل وتشرب وتنكح وتلد وتظلم وتفعل الفواحش وتكفر وتشرك، فنبرؤ منها ونعاديها، وهذا حدها،

Heasws said: ‘O Suleyman! This is which you faulted Zarar and his companions of their words that all what Allahazwj Mighty and Majestic Created in the sky, or earth, or sea, or land, from a dog, or pig, or monkey, or human, or animal, is the Intention of Allahazwj, and that the Intention of Allahazwj Revives and Causes to die’, and you go, and eat, and drink, and marry, and procreate, and oppress, and do the immoralities, and commit Kufr, and associate, so weasws disavow from it and oppose it, and this is its limit’.

قال سليمان: إنما كالسمع والبصر والعلم، قال الرضا (عليه السلام): قد رجعت إلى هذا ثانية، فأخبرني عن السمع والبصر والعلم أمصنوع ؟ قال سليمان: لا، قال الرضا عليه السلام: فكيف نفيتموه ؟ فمرة قلتم لم يرد، ومره قلتم أراد وليست بمفعول له ؟

Suleyman said, ‘But rather (it is) like the hearing, and the seeing, and the knowing’. Al-Rezaasws said: ‘You have returned to this for the second time. Inform me about the hearing, and the seeing, and the knowing, are these made?’ Suleyman said, ‘No’. Al-Rezaasws said: ‘Then how do you negate it? Sometimes you are saying, Heazwj does not Intend, and sometimes you are saying Heazwj does Intend and there isn’t an effect for Himazwj?’

قال سليمان: إنما ذلك كقولنا: مرة علم، ومرة لم يعلم، قال الرضا (عليه السلام): ليس ذلك سواء، لان نفي المعلوم ليس بنفي العلم، ونفي المراد نفي الارادة أن تكون، لان الشئ إذا لم يرد لم يكن إرادة، وقد يكون العلم ثابتا وإن لم يكن المعلوم، بمنزلة البصر فقد يكون الانسان بصيرا وإن لم يكن المبصر، ويكون العلم ثابتا وإن لم يكن المعلوم،

Suleyman said, ‘But rather, that is like our words, ‘Sometimes one knows and sometimes one does not know’. Al-Rezaasws said: ‘That isn’t the same, because a negation of the known isn’t a negation of the knowledge, and negation of the intended negates the intention that it would be happening, because the thing, when it is not intended, there cannot happen to be an intention, and the knowledge happens to be proven and even if it does not happen to be known, at the status of the sight, so the human happens to be seeing and even if he does not happen to be the seen, and the knowledge happens to be proven and even if it does not happen to be known’.

قال سليمان: إنها مصنوعة، قال: فهي محدثة ليست كالسمع والبصر، لان السمع والبصر ليسا بمصنوعين وهذه مصنوعة، قال سليمان: إنها صفة من صفاته لم تزل، قال: فينبغي أن يكون الانسان لم يزل، لان صفته لم تزل، قال سليمان: لا، لانه لم يفعلها، قال الرضا (عليه السلام): يا خراساني ما أكثر غلطك ! أفليس بإرادته وقوله تكون الاشياء ؟ قال سليمان: لا،

Suleyman said, ‘It is made’. Heasws said: ‘Then it is an occurrence. It isn’t like the hearing and the seeing, because the hearing and the seeing are not made, and this is made’. Suleyman said, ‘It is an attribute from Hisazwj Attributes, not eternal’. Heasws said: ‘Then it is befitting that the human being happens to be temporal, because his attributes are temporal’. Suleyman said, ‘No, because he did not do these’. Al-Rezaasws said: ‘O Khurasany! How frequently you are wrong! Isn’t it by Hisazwj Intention and Hisazwj Word the things come into being?’ Suleyman said, ‘No’.

قال: فإذا لمتكن بإرادته ولا مشيته ولا أمره ولا بالمباشرة فكيف يكون ذلك ؟ تعالى الله عن ذلك، فلم يحر جوابا.

Heasws said: ‘So, when it does not come into being by Hisazwj Intention, nor Hisazwj Desire, nor Hisazwj Command, nor directly, then how does that happen? Allahazwj is Exalted from that’. He could not give an answer.

ثم قال الرضا (عليه السلام): ألا تخبرني عن قول الله عزوجل: (وإذا أردنا أن نهلك قرية أمرنا مترفيها ففسقوا فيها) يعني بذلك أنه يحدث إرادة ؟ قال له: نعم، قال: فإذا أحدث إرادة كان قولك: إن الارادة هي هو أو شئ منه باطلا، لانه لا يكون أن يحدث نفسه ولا يتغير عن حاله، تعال يا لله عن ذلك،

Then Al-Rezaasws said: ‘Can you inform measws about the Words of Allahazwj Mighty and Majestic: And when We Intend to Destroy a town, We Send Our Commandment to its wealthy ones, but they transgress therein, [17:16], meaning by that Heazwj occurred an Intention?’ He said to himasws, ‘Yes’. Heasws said: ‘When an Intention occurs, your word that the Intention that it is Himazwj, or a thing from Himazwj, is hereby invalidate, because Heazwj cannot bring into being Himselfazwj, nor change from Hisazwj state. Heazwj is Exalted from that’.

قال سليمان: إنه لم يكن عنى بذلك أنه يحدث إرادة، قال: فما عنى به ؟ قال: عنى به فعل الشئ، قال الرضا (عليه السلام): ويلك كم تردد هذه المسألة وقد أخبرتك أن الارادة محدثة، لان فعل الشئ محدث ؟ ! قال: فليس لها معنى !

Suleyman said, ‘It not happen to mean by that, his Intention is an occurrence’. Heasws said: ‘What is meant by it?’ He said, ‘It means by it the act of the thing’. Al-Rezaasws said: ‘Woe be unto you! How much you hesitating on this issue, and Iasws have already informed you that the Intention is an occurrence, because a deed of the thing is an occurrence?’ He said, ‘There isn’t a meaning for it’.

قال الرضا (عليه السلام): قد وصف نفسه عندكم حتى وصفها بالارادة بما لا معنى له، فإذا لم يكن لها معنى قديم ولا حديث بطل قولكم: إن الله لم يزل مريدا،

Al-Rezaasws said: ‘You have described Hisazwj Self with you until you described it as the Intention with what there is no meaning for it. So, when there does not happen to have a meaning for it, ancient and not an occurrence, it invalidates your word that Allahazwj does not cease to be an Intender’.

قال سليمان: إنما عنيت أنها فعل من الله لم يزل، قال: ألا تعلم أن ما لم يزل لا يكون مفعولا وقديما حديثا في حالة واحدة ؟ فلم يحر جوابا.

Suleyman said, ‘But rather it meant it is a deed from Allahazwj, not ceasing to exist’. Heasws said: ‘Don’t you know that what does not cease to be, cannot happen to be an effect, and an ancient in one state? He could not give an answer.

قال الرضا (عليه السلام): لا بأس أتمم مسألتك، قال سليمان: قلت: إن الارادة صفة من صفاته، قال الرضا (عليه السلام): كم تردد علي أنها صفة من صفاته، فصفته محدثة أولم تزل ؟ قال سليمان: محدثة، قال الرضا (عليه السلام): الله أكبر فالارادة محدثة، وإن كانت صفة من صفاته لم تزل فلم يرد شيئا،

Al-Rezaasws said: ‘There is no problem, complete your question’. Suleyman said, ‘I say that the Intention is an attribute from Hisazwj Attributes’. Al-Rezaasws said: ‘Allahazwj is the Greatest! So, the Intention is an occurrence, and even if it be an attribute from Hisazwj Attributes, not ceasing to be’. He could not return an answer.

قال الرضا (عليه السلام): إن ما لم يزل لا يكون مفعولا، قال سليمان: ليس الاشياء إرادة، ولم يرد شيئا، قال الرضا (عليه السلام): وسوست يا سليمان، فقد فعل وخلق ما لم يزل خلقه وفعله، وهذه صفة من لا يدري ما فعل، تعالى الله عن ذلك.

Al-Rezaasws said: ‘What does not cease to be cannot be an effect’. Suleyman said, ‘The things aren’t an Intention, and Heazwj did not Intend anything’. Al-Rezaasws said: ‘You are uncertain, O Suleyman. So, Heazwj has Done and Created what Heazwj did not Intend Creating it and Doing it, and these are attributes of one who does not know what to do. Allahazwj is Exalted from that’.

قال سليمان: يا سيدى فقد أخبرتك أنها كالسمع والبصر والعلم، قال المأمون: ويلك يا سليمان كم هذا الغلط والترداد ؟ اقطع هذا وخذ في غيره إذ لست تقوي على غير هذا الرد، قال الرضا (عليه السلام): دعه يا أمير المؤمنين لا تقطع عليه مسألته فيجعلها حجة، تكلم يا سليمان،

Suleyman said, ‘O my Masterasws! I have informed youasws that it is like the hearing, and the seeing, and the knowing’. Al-Mamoun said, ‘Woe be unto you, O Suleyman! How wrong this is and frequent? Cut off this and take in (to discuss) something else, when you aren’t strong enough upon changing this response’. Al-Rezaasws said: ‘Leave him, O commander of the faithful! Do not cut his questioning upon him, for he would make it an argument. Speak, O Suleyman!’

قال: قد أخبرتك أنها كالسمع والبصر والعلم، قال الرضا (عليه السلام): لا بأس، أخبرني عن معنى هذه، أمعنى واحد أو معاني مختلفة ؟ قال سليمان: معنى واحد، قال الرضا (عليه السلام): فمعنى الارادات كلها معنى واحد ؟ قال سليمان: نعم، قال الرضا (عليه السلام): فإن كان معناها معنى واحدا كانت إرادة القيام إرادة القعود، وإرادة الحياة إرادة الموت، إذ كانت إرادته واحدة لم يتقدم بعضها بعضا، ولم يخالف بعضها بعضا، وكان شيئا واحدا،

He said, ‘I have informed you, it is like the hearing, and the seeing, and the knowing’. Al-Rezaasws said: ‘There is no problem. Inform me about the meaning of this. Is its meaning one or it has different meanings?’ Suleyman said, ‘One meaning’. Al-Rezaasws said: ‘So, the meaning of the Intention, all of these, have one meaning?’ Suleyman said, ‘Yes’. Al-Rezaasws said: ‘So, if their meanings was one meaning, Intention of the standing would be an Intention of the sitting, and Intention of the living would be Intention of the death, when it was such that Hisazwj Intentions were one, not preceding each other, and not staying behind each other, and would be one thing’.

قال سليمان: إن معناها مختلف، قال: فأخبرني عن المريد أهولا الارادة أو غيرها ؟ قال سليمان: بل هو الارادة، قال الرضا (عليه السلام): فالمريد عندكم مختلف إذ كان هو الارادة، قال: يا سيدي ليس الارادة المريد، قال: فالارادة محدثة وإلا فمعه غيره، افهم وزد في مسألتك،

Suleyman said, ‘Their meanings are different’. Heasws said: ‘Inform me about the intended, is it a transformation of the Intention or its change?’ Suleyman said, ‘But, it is the Intention’. Al-Rezaasws said: ‘So, the intended (ones) are different in your presence, when it was the Intention’. He said, ‘O my Masterasws! The Intention isn’t the intended’. Heasws said: ‘So, the Intention is an occurrence, or else something else with it. Do you understand a contradiction in your questioning?’

قال سليمان: فإنها اسم من أسمائه، قال الرضا (عليه السلام): هل سمى نفسه بذلك ؟ قال سليمان: لالم يسم نفسه بذلك، قال الرضا (عليه السلام): فليس لك أن تسميه بما لم يسم به نفسه،

Suleyman said, ‘It is a Name from Hisazwj Names’. Al-Rezaasws said: ‘Did Heazwj Name Himselfazwj with that?’ Suleyman said, ‘No, Heazwj did not Name Himselfazwj with that’. Al-Rezaasws said: ‘It isn’t for Himazwj that you Name Himazwj with what Heazwj did not Name Himselfazwj’.

قال: قد وصف نفسه يأنه مريد، قال الرضا (عليه السلام): ليس صفته نفسه أنه مريد إخبارا عن أنه أراده، ولا إخبارا عن أن الارادة اسم من أسمائه،

He said, ‘Heazwj has Described Himselfazwj, meaning an Intended’. Al-Rezaasws said: ‘It isn’t Hisazwj Attribute that Heazwj is an Intended Informing about that Heazwj Intended it, nor Informing about that the Intention is a Name from Hisazwj Names’.

قال سليمان: لان إرادته علمه، قال الرضا (عليه السلام): يا جاهل فإذا علم الشئ فقد أراده ؟ قال سليمان: أجل، قال: فإذا لم يرده لم يعلمه ؟ قال سليمان: أجل،

Suleyman said, ‘Because Hisazwj Intention is Hisazwj Knowledge’. Al Rezaasws said: ‘O ignorant one! So, when Heazwj Knows the thing, so Heazwj has Intended it?’ Suleyman said, ‘Yes’. Heasws said: ‘So, when Heazwj does not Intend it, Heazwj does not Know it?’ Suleyman said, ‘Yes’.

قال: من أين قلت ذاك ؟ وما الدليل على أن إرادته علمه ؟ وقد يعلم ما لا يريده أبدا، وذلك قوله عزوجل: (ولئن شئنا لنذهبن بالذي أوحينا إليك) فهو يعلم كيف يذهب به، ولا يذهب به أبدا،

Heasws said: ‘From where are you saying that? And what is the evidence upon that Hisazwj Intention is Hisazwj Knowledge? And Heazwj has Known what Heazwj does not Intend for ever, and these are the Words of the Mighty and Majestic: And if We so Desired, We would Take away that which We have Revealed to you [17:86]. Thus, Heazwj Knows How Heazwj will be Taking it away, and Heazwj will not be Taking it away, forever!’

قال سليمان: لانه قد فرغ من الامر فليس يزيد فيه شيئا ! قال الرضا (عليه السلام): هذا قول اليهود، فكيف قال: (ادعوني أستجب لكم) ؟ قال سليمان: إنما عنى بذلك أنه قادر عليه، قال: أفيعد مالا يفي به ؟ فكيف قال: (يزيد في الخلق ما يشاء) ؟ وقال عزوجل: (يمحو الله ما يشاء ويثبت وعنده ام الكتاب) وقد فرغ من الامر ؟ فلم يحر جوابا.

Suleyman said, ‘Because Heazwj is free from the Command, and doesn’t increase anything in it’. Al-Rezaasws said: ‘This is the word of the Jews, so how did Heazwj Say: “Supplicate to Me, I will Answer you. [40:60]?’ Suleyman said, ‘But rather it means by that, Heazwj is Able upon it’. Heasws said: ‘So, does Heazwj Reach what Heazwj does not Fulfil it? Then how come Heazwj Said: He Increases in the creation whatever He so Desires to. [35:1]? And the Mighty and Majestic Said: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39], and Heazwj (as you claim) is free from the Command?’ He could not give an answer.

قال الرضا (عليه السلام): يا سليمان هل يعلم أن إنسانا يكون ولا يريد أن يخلق إنسانا أبدا ؟ أو أن إنسانا يموت ولا يريد أن يموت اليوم ؟ قال سليمان: نعم، قال الرضا (عليه السلام): فيعلم أنه يكون ما يريد أن يكون، أو يعلم أنه يكون ما لا يريد أن يكون ؟ قال: يعلم أنهما يكونان جميعا،

Al-Rezaasws said: ‘O Suleyman! Does Heazwj Know that human being would be coming into being and Heazwj does not Intend to Create human beings, ever? Or that human beings would be dying and Heazwj does not Intend that they would be dying today?’ Suleyman said, ‘Yes’. Al-Rezaasws said: ‘So, Heazwj Knows it would be happening what Heazwj Intends it to happen, or Heazwj Knows it would be happening what Heazwj did not Intend it to happen?’ He said, ‘Heazwj Knows they would both be happening altogether’.

قال الرضا (عليه السلام): إذا يعلم أن إنسانا حي ميت قائم قاعد أعمى بصير في حالة واحدة، وهذا هو المحال، قال: جعلت فداك فإنه يعلم أن يكون أحدهما دون الآخر، قال: لا بأس، فأيهما يكون ؟ الذي أراد أن يكون ؟ أو الذي لم يرد أن يكون ؟ قال سليمان: الذي أراد أن يكون،

Al-Rezaasws said: ‘When Heazwj Knows that human beings live, die, stand, sit, blind, seeing in one state, and this, it is the impossible’. He said, ‘May I be sacrificed for youasws! Heazwj Knows that one of the two would happen besides the other’. Heasws said: ‘There is no problem. So, which of the two happens? That which Heazwj Intended it to happen? Or that which Heazwj did not Intend it to happen?’ Suleyman said, ‘That which Heazwj Intended it to happen’.

فضحك الرضا (عليه السلام) والمأمون وأصحاب المقالات، قال الرضا (عليه السلام): غلطت وتركت قولك: إنه يعلم أن إنسانا يموت اليوم وهو لا يريد أن يموت اليوم، وإنه يخلق خلقا وأنه لا يريد أن يخلقهم، وإذا لم يجز العلم عندكم بما لم يرد أن يكون فإنما يعلم أن يكون ما أراد أن يكون.

Al-Rezaasws, and Al-Mamoun and the speakers circle laughed. Al-Rezaasws said: ‘Wrong, and you neglected your own word that Heazwj Knows that human beings would be dying today and Heazwj does not Intend that they be dying today, and Heazwj Creates creatures and Heazwj did not Intend to Create them, and when the knowledge is not allowed in your presence with what Heazwj does not Intend it to happen. So, rather, Heazwj Knows that it will happen what Heazwj Intended that it would happen’.

قال سليمان: فإنما قولي: إن الارادة ليست هو ولا غيره، قال الرضا (عليه السلام): يا جاهل إذا قلت: ليست هو فقد جعلتها غيره، فإذا قلت: ليست هي غيره فقد جعلتها هو، قال سليمان: فهو يعلم كيف يصنع الشئ ؟ قال: نعم، قال سليمان: فإن ذلك إثبات للشئ، قال الرضا (عليه السلام): أحلت، لان الرجل قد يحسن البناء وإن لم يبن، ويحسن الخياطة وإن لم يخط، ويحسن صنعة الشئ وإن لم يصنعه أبدا،

Suleyman said, ‘But rather, my word is that the Intention is neither Himazwj nor something else’. Al-Rezaasws said: ‘O ignorant one! When you say, it isn’t Himazwj, so you have made it as something else. When you say it isn’t something else, so you have made it to be Himazwj’. Suleyman said, ‘Heazwj Knows how to Make the thing?’ Heasws said: ‘Yes’. Suleyman said, ‘But that is a proof of the thing’. Al-Rezaasws said: ‘It is allowed, because the man can be good in construction and even if he does not build, and good of the tailoring and if he does not sew, and good at doing the thing and even if he does not do it, ever’.

ثم قال له: يا سليمان هل يعلم أنه واحد لا شئ معه ؟ قال: نعم، قال: أفيكون ذلك إثباتا للشئ، قال سليمان: ليس يعلم أنه واحد لا شئ معه، قال الرضا (عليه السلام): أفتعلم أنت ذاك ؟ قال: نعم، قال: فأنت يا سليمان أعلم منه إذا، قال سليمان: المسألة محال، قال: محال عندك أنه واحد لا شئ معه، وأنه سميع بصير حكيم قادر ؟ قال: نعم،

Then heasws said to him: ‘O Suleyman! Does Heazwj Know that Heazwj is One, there being nothing with Himazwj?’ He said, ‘Yes’. Heasws said: ‘Does that happen to be a proof of the thing?’ Suleyman said, ‘Heazwj doesn’t Know that Heazwj is One, there being nothing with Himazwj’. Al-Rezaasws said: ‘Do you know that?’ He said, ‘Yes’. Heasws said: ‘Then you, O Suleyman, are more knowing that Himazwj, then’. Suleyman said, ‘The question is impossible’. Heasws said: ‘Impossible in your presence that Heazwj is One, there being nothing with Himazwj, and Heazwj is Hearing, Seeing, Wise, Able?’ He said, ‘Yes’.

فال: فكيف أخبر عزوجل أنه واحد حي سميع بصير حكيم قادر عليم خبير وهو لا يعلم ذلك ؟ وهذا رد ما قال وتكذيبه تعالى الله عن ذلك،

Heasws said: ‘Then how can the Mighty and Majestic Inform that Heazwj is One, Alive, Hearing, Seeing, Wise, Able, Informed, while Heazwj does not Know that? And this is a rebuttal of what you said and its belying. Allahazwj is Exalted from that’.

ثم قال له الرضا (عليه السلام): فكيف يريد صنع ما لا يدري صنعه ولا ما هو ؟ وإذا كان الصانع لا يدري كيف يصنع الشئ قبل أن يصنعه فإنما هو متحير، تعالى الله عن ذلك.

Then Al-Rezaasws said to him: ‘Then how does Heazwj Intend Making what Heazwj does not know it’s making, nor what it is? And when it was such that the maker does not know how to make the thing before he makes it, then rather, he is confused. Allahazwj is Exalted from that’.

قال سليمان: فإن الارادة: القدرة، قال الرضا (عليه السلام): وهو عزوجل يقدر على ما لا يريده أبدا ولا بد من ذلك، لانه قال تبارك وتعالى: (ولئن شئنا لنذهبن بالذي أو حينا إليك) فلو كانت الارادة هي القدرة كان قد أراد أن يذهب به لقدرته، فانقطع سليمان: قال المأمون عند ذلك: يا سليمان هذا أعلم هاشمي، ثم تفرق القوم.

Suleyman said, ‘Supposing the Intention is the Power’. Al-Rezaasws said: ‘And Heazwj Mighty and Majestic is Able upon what Heazwj does not Intend it, ever, and there is no escape from that, because Heazwj Blessed and Exalted Said: And if We so Desired, We would Take away that which We have Revealed to you, [17:86]. So, if the Intention, it was the Power, Heazwj would have Intended that Heazwj Takes it away due to Hisazwj Power’. Suleyman was cut off. Al-Mamoun said during that, ‘O Suleyman! This is Hashimite knowledge’. Then the people dispersed’’.¹¹⁸

3 - ن: الهمداني والمكتب والوراق، عن أبيه، عن علي، عن صفوان بن يحيى صاحب السابري قال: سألني أبو قرة صاحب الجاثليق أن اوصله إلى الرضا (عليه السلام) فاستأذنته في ذلك، فقال: أدخله علي، فلما دخل عليه قبل بساطه وقال: هكذا علينا في ديننا أن نفعل بأشراف أهل زماننا،

Al Hamdany and Al Maktab and Al Waraq, from his father, from Ali, from Safwan Bin Yahya companion of Al Sabiry who said,

‘Abu Qara, accompanied the Archbishop to go to Al-Rezaasws, and sought hisasws permission regarding that. Heasws said: ‘Enter him to see measws’. When he entered to see himasws, he kissed hisasws rug and said: ‘That is how it is upon us in our religion that we should do with the noblemen of the people of our era’.

ثم قال له: أصلحك الله ما تقول في فرقة ادعت دعوى فشهدت لهم فرقة اخرى معدلون ؟ قال: الدعوى لهم، قال: فادعت فرقة اخرى دعوى فلم يجدوا شهودا من غيرهم ؟ ثم قال له: أصلحك الله ما تقول في فرقة ادعت دعوى فشهدت لهم فرقة اخرى معدلون ؟ قال: الدعوى لهم، قال: فادعت فرقة اخرى دعوى فلم يجدوا شهودا من غيرهم ؟ قال: لا شئ لهم

Then he said to himasws, ‘May Allahazwj Keep youasws well! What are youasws saying regarding a sect which claims a claim, and another sect testifies for them’. Heasws said: ‘The claim is for them’. He said, ‘Another sect claims a claim but they could not find witnessed from others?’ Heasws said: ‘There is nothing for them’.

قال فإنانحن ادعينا أن عيسى روح الله وكلمته، فوافقنا على ذلك المسلمون، وادعى المسلمون أن محمدا نبي فلم نتابعهم عليه، وما أجمعنا عليه خير مما افترقنا فيه،

He said, ‘We are claiming that Isaas is Spirit of Allahazwj and Hisazwj Word and the Muslims are harmonised upon that with us, and the Muslims are claiming that Muhammadsaww is a Prophetsaww, but we do not follow them upon it, and what we are united upon is better than what we are disunited in’.

فقال له الرضا (عليه السلام): ما اسمك ؟ قال يوحنا، قال: يا يوحنا إنا آمنا بعيسى روح الله وكلمته الذي كان يؤمن بمحمد ويبشر به ويقر على نفسه أنه عبدمربوب: فإن كان عيسى الذي هو عندك روح الله وكلمته ليس هو الذي آمن بمحمد وبشر به، ولاهو الذي أقر لله بالعبودية والربوبية فنحن منه برآء، فأين اجتمعنا،

Al-Rezaasws said to him: ‘What is your name?’ He said, ‘Youhanna’. Heasws said: ‘Iasws am a believer in Isaas Spirit of Allahazwj and Hisazwj Word which was a believer in Muhammadsaww and gave the glad tidings with himsaww upon itself that it was a servant of a Lordazwj. If Isaas was such who, in your presence, is a Spirit of Allahazwj, and Hisazwj Word and isn’t the one who believed in Muhammadsaww and gave glad tidings with himsaww, nor is it the one who acknowledged to Allahazwj with the servitude and the Lordship, then weasws are disavowed from him, so where is our unity?’

فقام فقال لصفوان بن يحيى: قم فما كان أغنانا عن هذا المجلس ؟ !

He stood up and said to Safwan Bin Yahya, ‘Arise. What was our needlessness from this gathering?’’.¹¹⁹

4 - ن: تميم بن عبد الله بن تميم القرشي، عن أبيه، عن أحمد بن علي الانصاري، عن أبي الصلت عبد السلام بن صالح الهروي قال: سأل المأمون أبا الحسن علي بن موسى الرضا (عليه السلام) عن قول الله عزوجل: (وهو الذي خلق السموات والارض في ستة أيام وكان عرشه على الماء ليبلوكم أيكم أحسن عملا)

Tameem Bin Abdullah Bin Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Abu Al Salt Abdul Salam Bin Salih Al Harwy who said,

‘Al-Mamoun asked Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws about the Words of Allahazwj Mighty and Majestic: And He is the One Who Created the skies and the earth in six days and His Throne was upon the water, in order to Try you, which one of you is better in deeds. [11:7].

فقال: إن الله تبارك و تعالى خلق العرش والماء والملائكة قبل خلق السماوات والارض، فكانت الملائكة تستدل بأنفسها وبالعرش والماء على الله عزوجل، ثم جعل عرشه على الماء ليظهر بذلك قدرته للملائكة فتعلم أنه على كل شئ قدير،

Heasws said: ‘Allahazwj Blessed and Exalted Created the Throne, and the water, and the Angels before Heazwj Created the skies and the earth. The Angels existed to point with their own selves and with the Throne and the water, upon Allahazwj Mighty and Majestic. Then Heazwj Made Hisazwj Throne to be upon the water in order to Manifest Hisazwj Power by that for the Angels to know that Heazwj is Able upon all things.

ثم رفع العرش بقدرته ونقله فجعله فوق السماوات السبع، ثم خلق السماوات والارض في ستة أيام وهو مستول على عرشه، وكان قادرا على أن يخلقها في طرفة عين، ولكنه عزوجل خلقها في ستة أيام ليظهر للملائكة ما يخلقه منها شيئا بعد شئ فتستدل بحدوث ما يحدث على الله تعالى ذكره مرة بعد مرة،

Then Heazwj Raised the Throne by Hisazwj Power and Transferred it and Made it to be above the seven skies. Then Heazwj Created the skies and the earth in six days, and Heazwj Stretched upon Hisazwj Throne. And Heazwj was Able upon Creating these in the blink of an eye, but Heazwj Mighty and Majestic Created these in six days in order to Manifest to the Angels what Heazwj Created from it, thing after thing to evidence by the occurrence of what occurred upon Allahazwj, Exalted is Hisazwj Mention, time after time.

ولم يخلق الله العرش لحاجة به إليه، لانه غني عن العرش وعن جميع ما خلق، لا يوصف بالكون على العرش لانه ليس بجسم، تعالى عن صفة خلقه علوا كبيرا.

And, Allahazwj did not Create the Throne for a need of Hisazwj to it, because Heazwj is Needless from the Throne and from the entirety of what Heazwj Created. Heazwj cannot be described by the existence upon the Throne because Heazwj isn’t with a body. Exalted is Heazwj from description of Hisazwj creatures, Loftier, Greater.

وأما قوله عزوجل: (ليبلوكم أيكم احسن عملا) فإنه عزوجل خلق خلقه ليبلوهم بتكليف طاعته وعبادته لاعلى سبيل الامتحان والتجربة، لانه لم يزل عليما بكل شئ.

As for the Words of the Mighty and Majestic: in order to Try you, which one of you is better in deeds. [11:7], Heazwj Mighty and Majestic Created Hisazwj creatures in order to Test them with the encumberment of obeying Himazwj and worshipping Himazwj, not upon a way of the examination and experimentation, because Heazwj did not cease to be a Knower of all things’.

فقال المأمون: فرجت عني يا أبا الحسن فرج الله عنك، ثم قال له: يا ابن رسول الله فما معنى قول الله جل ثناؤه: (ولو شاء ربك لآمن من في الارض كلهم جميعا أفأنت تكره الناس حتى يكونوا مؤمنين * وما كان لنفس أن تؤمن إلا بإذن الله)

Al-Mamoun said, ‘You have relieved from me, O Abu Al-Hassanasws, may Allahazwj Relieve from youasws’. Then he said to himasws, ‘O sonasws of Rasool-Allahsaww! What is the meaning of the Words of Allahazwj, Majestic is Hisazwj Praise: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So will you force the people until they become Momineen? [10:99] And it was not for a soul that it believes except by the Permission of Allah, [10:100]?’

فقال الرضا (عليه السلام): حدثني أبي موسى بن جعفر، عن أبيه جعفر بن محمد،، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسن بن علي، عن أبيه علي بن أبي طالب عليهم السلام قال: إن المسلمين قالوا لرسول الله (صلى الله عليه وآله): لو أكرهت يا رسول الله من قدرت عليه من الناس على الاسلام لكثر عددنا وقوينا على عدونا،

Al-Rezaasws said: ‘Myasws father Musaasws Bin Ja’farasws narrated to me, from hisasws father Ja’farasws Bin Muhammadasws, from hisasws father Muhammadasws Bin Aliasws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws father Al-Hassanasws Bin Aliasws, from hisasws father Aliasws Bin Abu Talibasws having said: ‘The Muslims said to Rasool-Allahsaww, ‘O Rasool-Allahsaww! If yousaww could force the ones from the people yousaww are able upon, to Al-Islam, our numbers would increase and we would be strengthened upon our enemies’.

فقال رسول الله: ماكنت لالقى الله عزوجل ببدعة لم يحدث إلي فيها شيئا وما أنا من المتكلفين،

Rasool-Allahsaww said: ‘Isaww am not going to meet Allahazwj with an innovation in which nothing new has occurred to mesaww, and Isaww am not from the pretenders’.

فأنزل الله عزوجل عليه: يا محمد) ولو شاء ربك لآمن من في الارض كلهم جميعا) على سبيل الالجاء والاضطرار في الدنيا كما يؤمنون عند المعاينة ورؤية البأس في الآخرة، ولو فعلت ذلك بهم لم يستحقوا مني ثوابا ولامدحا، ولكني اريد منهم أن يؤمنوا مختارين غير مضطرين ليستحقوا مني الزلفى والكرامة ودوام الخلود في جنة الخلد، أفأنت تكره الناس حتى يكونوا مؤمنين)

Thus, Allahazwj Blessed and Exalted Revealed: “O Muhammadsaww! And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety [10:99] - upon the Way of forcing and compulsion in the world, just as they are believing when they see the evil (Punishment) in the Hereafter. And Had Iazwj done that with them, they would not be deserving of any Rewards from Meazwj not any Praise, by Iazwj Want from them to believe out of choice, not out of compulsion, in order to be deserving from Meazwj the nearness, and the Prestige, and spend an eternity of time in the eternal Paradise: So will you force the people until they become Momineen? [10:99].

وأما قوله عزوجل: (وما كان لنفس أن تؤمن إلا بإذن الله) فليس ذلك على سبيل تحريم الايمان عليها، ولكن على معنى أنها ما كانت لتؤمن إلا بإذن الله، وإذنه أمره لها بالايمان ما كانت مكلفة متعبدة، وإلجاؤه إياها إلى الايمان عند زوال التكليف والتعبد عنها،

And as for the Words of the Exalted: And it was not for a soul that it believes except by the Permission of Allah [10:100]? So that is not upon the way of a Prohibition against having faith, but it is upon the Meaning that they were not going to believe until Allahazwj had Permitted it. And Hisazwj Permission is Hisazwj Command for it for the belief which was responsible and devout, and the forcing it to the faith at the end of the assignment and the worship from it.

فقال المأمون: فرجت عني يا أبا الحسن فرح الله عنك، فأخبرني عن قول الله عزوجل: (الذين كانت أعينهم في غطاء عن ذكري وكانوا لا يستطيعون سمعا)

Al-Mamoun said, ‘Youasws have relieved me – O Abu Al-Hassanasws – may Allahazwj Relieve youasws. Inform me about the Words of Allahazwj Mighty and Majestic: Those whose eyes were under a cover from My Zikr (Mention) and they were unable to hear [18:101]’.

فقال: إن غطاء العين لايمنع من الذكر، الذكر لا يرى بالعين، ولكن الله عزوجل شبه الكافرين بولاية علي بن أبي طالب (عليه السلام) بالعميان لانهم كانوا يسثثقلون قول النبي (صلى الله عليه وآله) فيه ولا يستطيعون له سمعا،

Heasws said: ‘The closing of the eyes does not prevent from the Zikr, and the Zikr cannot be seen with the eyes. But, Allahazwj Mighty and Majestic Made a Resemblance of the Kafirs with the Wilayah of Aliasws Bin Abu Talibasws with the eyes, because they were belittling the words of the Prophetsaww with regards to it, so they were not able to hear it’.

فقال المأمون: فرجت عني فرج الله عنك.

Al-Mamoun said, ‘Youasws have relieved me, may Allahazwj Relieve you’’.¹²⁰

5 - ج عن صفوان بن يحيى قال: سألني أبو قرة المحدث صاحب شبرمة أن ادخله إلى أبي الحسن الرضا (عليه السلام) فاستأذنته فأذن له، فدخل فسأله عن أشياء من الحلال والحرام والفرائض والاحكام حتى بلغ سؤاله إلى التوحيد فقال له: أخبرني جعلني الله فداك عن كلام الله لموسى،

Safwan Bin Yahya said,

‘Abu Qara the narrator, companion of Shabrama asked me that I enter him to see Abu Al-Hassan Al-Rezaasws. So, I sought permission for him, and heasws permitted for him. He came and asked himasws about things from the Permissible and the Prohibited, and the Obligations and the rulings until his questions reached to Tawheed, and he said to himasws, ‘May Allahazwj Make me to be sacrificed for youasws! Inform me about the Speech of Allahazwj to Musaas’.

فقال: الله أعلم بأي لسان كلمه، بالسريانية أم بالعبرانية فأخذ أبو قرة بلسانه فقال: إنما أسألك عن هذا اللسان، فقال أبو الحسن (عليه السلام): سبحان الله عما تقول، ومعاذ الله أن يشبه خلقه أو يتكلم بمثل ماهم متكلمون، ولكنه تبارك وتعالى ليس كمثله شئ، ولا كمثله قائل فاعل،

Heasws said: ‘Allahazwj is more Knowing, by which language Heazwj Spoke to himas, in Assyrian or in Hebrew’. Abu Qara took to Hisazwj Language and said, ‘But rather, I ask you about this language’. Abu Al-Hassanasws said: ‘Glory be to Allahazwj from what you are saying, and Iasws seek Refuge with Allahazwj that Heazwj would resemble Hisazwj creatures or Speak with that like of what they are speaking, but the Blessed and Exalted is such, there isn’t anything like Himazwj, nor is there any speaker or doer like Himazwj’.

قال: كيف ذلك ؟ قال: كلام الخالق لمخلوق ليس ككلام المخلوق لمخلوق، ولا يلفظ بشق فم ولالسان، ولكن يقول له: كن، فكان بمشيته ما خاطب به موسى من الامر والنهي من غير تردد في نفس.

He said, ‘How is that?’ Heasws said: ‘Speech of the Creator to creatures isn’t like the speech of the creatures to creatures, nor is it a word by opening of a mouth nor tongue. But, Heazwj Says to it: “Be!”, and it comes into being by Hisazwj Desire. What Heazwj Addressed Musaas with from the Commands and Prohibition(s), was from without any hesitation within Self’.

فقال أبو قرة: فما تقول في الكتب ؟

Abu Qara said, ‘So, what are youasws saying regarding the Books?’

فقال أبو الحسن (عليه السلام): التوراة والانجيل والزبور والفرقان وكل كتاب انزل كان كلام الله تعالى، أنزله للعالمين نورا وهدى وهي كلها محدثة وهي غير الله، حيث يقول: (أو يحدث لهم ذكرا) وقال: (ما يأتيهم من ذكر من ربهم محدث إلا استمعوه وهم يلعبون) والله أحدث الكتب كلها التي أنزلها،

Abu Al-Hassanasws said: ‘The Torah, and the Evangel, and the Psalms, and the Furqan (Quran), and all Revealed Books were Speech of Allahazwj the Exalted, Sent down to the worlds as a Light and a Guidance, and it, all of it is an occurrence, and it is other than Allahazwj where Heazwj is Saying: or a Zikr would occur for them [20:113]; and Heazwj Said: There does not come to them a new (Message) from their Lord but they are hearing in while they are playing around [21:2]; and Allahazwj Brought into being, all of the Book which Heazwj Revealed’.

فقال أبو قرة: فهل يفنى ؟ فقال أبو حسن (عليه السلام): أجمع المسلمون على أن ما سوى الله فان وما سوى الله فعل الله، والتوراة والانجيل والزبورو الفرقان فعل الله تعالى، ألم تسمع الناس يقولون: رب القرآن ؟ وإن القرآن يقول يوم القيامة: يا رب هذا فلان - وهو أعرف به - قد أظمأت نهاره، وأسهرت ليله، فشفعني فيه ؟

Abu Qara said, ‘Will it perish?’ Abu Al-Hassanasws said: ‘The Muslims are united upon that whatever is besides Allahazwj will perish, and whatever is besides Allahazwj is a deed, and the Torah and the Evangel and the Psalms and the Furqan are Deeds of Allahazwj the Exalted.

Did you not listen to the people saying, ‘Lordazwj of the Furqan’? And that the Quran will be saying on the Day of Qiyamah: “Lordazwj! This so and so” – and Heazwj would be Knowing with him – “Had remained thirsty during his days, and was vigilant during his nights, so can I intercede regarding him?”

وكذلك التوراة والانجيل والزبور كلها محدثة مربوبة، أحدثها من ليس كمثله شئ، هدى لقوم يعقلون،

And similar to that are the Torah, and the Evangel and the Psalms, all of these, are confirmed occurrences, Brought into being by One, there isn’t anything like Himazwj, as Guidance to people using their intellect.

فمن زعم أنهن لم يزلن فقد أظهر أن الله ليس بأول قديم ولا واحد، وأن الكلام لم يزل معه وليس له بدؤ وليس بإله،

So, the one who claims that these will not be declining, so he has manifested that Allahazwj isn’t the First Ancient, nor is Heazwj Alone, and that the Speech will not decline being with Himazwj and there isn’t a beginning for Himazwj and Heazwj isn’t God’.

قال أبو قرة: وإنا روينا أن الكتب كلها تجئ يوم القيامة والناس في صعيد واحد، صفوف قيام لرب العالمين، ينظرون حتى ترجع فيه، لانها منه وهي جزء منه فإليه تصير،

Abu Qara said, ‘And we are reporting that all the Books will come on the Day of Qiyamah, and the people would be in one plain, in rows standing to Lordazwj of the worlds, awaiting until the return in Himazwj, because these are from Himazwj, and it is a part from Himazwj, so to Himazwj is the destination’.

قال ابو الحسن (عليه السلام): فهكذا قالت النصارى في المسيح: إنه روحه جزء منه ويرجع فيه، وكذلك قالت المجوس في النار والشمس: إنهما جزء منه يرجع فيه، تعالى ربنا أن يكون متجزئا أو مختلفا، وإنما يختلف و يأتلف المتجزئ لان كل متجزء متوهم والقلة والكثرة مخلوقة دالة على خالق خلقها

Abu Al-Hassanasws said: ‘This is like what the Christians say regarding the Messiahas that heas is Hisazwj Spirit and a part from Himazwj and will return in Himazwj, and like that is what the Magians say regarding the fire and the sun that these two are a part from Himazwj returning in Himazwj. Our Lordazwj is too Exalted that Heazwj would be in fragments or parts, and rather the fragmented is separated and composed, because all fragmented are imaginable, and the little and the more are creations evidence upon a Creator having Created these’.

فقال أبو قرة: فإنا روينا أن الله قسم الرؤية والكلام بين نبيين، فقسم لموسى الكلام، ولمحمد (صلى الله عليه وآله) الرؤية،

Abu Qara said, ‘We are reporting that Allahazwj Apportioned the sighting and the Speech between the Prophetsas, so Heazwj Apportioned the Speech for Musaas, and the sighting for Muhammadsaww’.

فقال أبو الحسن (عليه السلام): فمن المبلغ عن الله إلى الثقلين من الجن والانس: إنه لا تدركه الابصار، ولا يحيطون به علما، وليس كمثله شئ ؟ أليس محمد ؟ قال: بلى،

Abu Al-Hassanasws said: ‘Then who delivered on behalf of Allahazwj to the two creatures, from the Jinn and the human beings that the visions cannot realise Himazwj nor can Heazwj be encompassed in knowledge, and there isn’t anything like Himazwj? Wasn’t is Muhammadsaww’. He said, ‘Yes’.

قال أبو الحسن (عليه السلام): فكيف يجئ رجل إلى الخلق جميعا فيخبرهم أنه جاء من عند الله، وأنه يدعوهم إلى الله بأمر الله ويقول: إنه لا تدركه الابصار، ولا يحيطون به علما، وليس كمثله شئ، ثم يقول: أنا رأيته بعيني، وأحطت به علما، وهو على صورة البشر ؟ أما تستحيون ؟ ما قدرت الزنادقة أن ترميه بهذا أن يكون أتى عن الله بأمر ثم يأتي بخلافه من وجه آخر !

Abu Al-Hassanasws said: ‘How can a man come to the people altogether and inform them that he comes from the Presence of Allahazwj and he is calling them to Allahazwj by the Command of Allahazwj and says that the sights cannot realise Himazwj, nor can Heazwj be encompassed in knowledge, and there isn’t anything like Himazwj, then he says, ‘I saw Himazwj with my own eyes, and encompassed Himazwj in knowledge, and Heazwj is upon an image of the mortal? Are you not ashamed? Even the atheists were not able to throw this at himsaww, that hesaww happened to come from Allahazwj by a Command, then hesaww came with the opposite of it from another aspect!’

فقال أبو قرة: فإنه يقول: (ولقد رآه نزلة اخرى)

Abu Qara said, ‘But, Heazwj is Saying: And he had seen him in another descent [53:13]’.

فقال أبو الحسن (عليه السلام): إن بعد هذه الآية ما يدل على ما رأى حيث يقول: (ما كذب الفؤاد ما رأى) يقول: ما كذب فؤاد محمد (صلى الله عليه وآله) ما رأت عيناه، ثم أخبر بما رأت عيناه فقال: (لقد رأى من آيات ربه الكبرى) فآيات الله غير الله. وقال: (ولا يحيطون به علما) فإذا رأته الابصار فقد أحاطت به العلم ووقعت المعرفة،

Abu Al-Hassanasws said: ‘After (before) this there is a Verse what points upon what hesaww saw where Heazwj is Saying: The heart did not belie what it saw [53:11]. Heazwj Saying that the heart of Muhammadsaww did not belie what hissaww eyes saw, then Heazwj Informed with what hissaww eyes saw, so Heazwj Said: He saw from the greatest Signs of his Lord [53:18]. The Signs of Allahazwj, are other than Allahazwj. And Heazwj Said: ‘they do not comprehend Him in knowledge [20:110]. So, when the sights see Himazwj, then Heazwj has been encompassed by the knowledge, and the recognition has occurred’.

فقال أبو قرة فتكذب بالرواية ؟ فقال أبو الحسن (عليه السلام): إذا كانت الرواية مخالفة للقرآن كذبتها، وما أجمع المسلمون عليه أنه لا يحاط به علما، ولا تدركه الابصار، وليس كمثله شئ.

Abu Qara said, ‘Are you belying the sighting?’ Abu Al-Hassanasws said: ‘When the sighting is opposing the Quran, Iasws do belie it, and what the Muslims are united upon is that Heazwj cannot be encompassed in knowledge, nor can the sights realise Himazwj, and there isn’t anything like Himazwj’.

وسأله عن قول الله: (سبحان الذي أسرى بعبده ليلا من المسجد الحرام) فقال أبو الحسن: قد أخبر الله تعالى أنه أسرى به، ثم أخبر لم أسرى به فقال: (لنريه من آياتنا) فآيات الله غير الله، لقد أعذر وبين لم فعل به ذلك وما رآه، فقال: (فبأي حديث بعد الله وآياته يؤمنون) فأخبر أنه غير الله.

And he asked himasws about the Words of Allahazwj: ‘Glorified is He Who Journeyed His Servant on a night from the Sacred Masjid [17:1], so Abu Al-Hassanasws said: ‘Allahazwj the Exalted has Informed that Heazwj Ascended himsaww, and Informed why Heazwj Ascended himsaww, so Heazwj Said: in order to Show him from Our Signs [17:1]. The Signs are other than Allahazwj. Heazwj has Excused and Explained why Heazwj Did that with himasws and what Heazwj Showed himsaww, so Heazwj Said: so afterwards, with which Hadeeth of Allah and His Signs will you believe? [45:6]. Allahazwj Informed that it was other than Allahazwj’.

فقال أبو قرة: فأين الله ؟

Abu Qara said, ‘So, where is Allahazwj?’

فقال أبو الحسن (عليه السلام): الاين مكان، وهذه مسألة شاهد عن غائب، والله تعالى ليس بغائب، ولا يقدمه قادم، وهو بكل مكان موجود، مدبر صانع حافظ ممسك السماوات والارض.

Abu Al-Hassanasws said: ‘The ‘where’ is for a place, and this question testifies upon an absentee, and Allahazwj the Exalted isn’t an absentee, nor did a preceding one preceded Himazwj, and Heazwj is Present in every place, Managing, Making, Preserving, Withholding the skies and the earth’.

فقال أبو قرة: أليس هو فوق السماء دون ما سواها ؟

Abu Qara said, ‘Isn’t Heazwj above the sky, below is what is besides Himazwj?’

فقال أبو الحسن (عليه السلام): هو الله في السماوات وفي الارض، وهو الذي في السماء إله وفي الارض إله، وهو الذي يصوركم في الارحام كيف يشاء، وهو معكم أينما كنتم، وهو الذي استوى إلى السماء وهي دخان، وهو الذي استوى إلى السماء فسواهن سبع سماوات، وهو الذي استوى على العرش، قد كان ولا خلق، وهو كما كان إذ لا خلق، لم ينتقل مع المنتقلين.

Abu Al-Hassanasws said: ‘Heazwj is Allahazwj in the skies and in the earth, and Heazwj is the One Who is God in the sky and God in the earth, and Heazwj is the One Who Imaged you all in the wombs howsoever Heazwj Desired to, and Heazwj is with you wherever you may be, and Heazwj is the One Who Even to the sky and it is fume, and Heazwj is the One Who is Even to the sky and Made these to be seven skies, and Heazwj is the One Who is Even to the earth. Heazwj Existed and there was no creation, and Heazwj is just as Heazwj was when there was no creation. Heazwj does not get transformed with the transformed ones’.

ففال أبو قرة: فما بالكم إذا دعوتم رفعتم أيديكم إلى السماء ؟

Abu Qara said, ‘So, what is the matter with you all when you supplicate, you raise your hands towards the sky?’

فقال أبو الحسن (عليه السلام): إن الله استعبد خلقه بضروب من العبادة، والله مفازع يفزعون إليه ويستعبد فاستعبد عباده بالقول والعلم والعمل والتوجيه ونحو ذلك، استعبدهم بتوجيه الصلاة إلى الكعبة، ووجه إليها الحج والعمرة، واستعبد خلقه عند الدعاء والطلب والتضرع ببسط الايدي ورفعها إلى السماء لحال الاستكانة وعلامة العبودية و التذلل له.

Abu Al-Hassanasws said: ‘Allahazwj Enslaved Hisazwj creatures by a variety of (acts of) worship, and Allahazwj is the Succour they are panicking to. So, Heazwj Enslaved Hisazwj servants with the word, and the knowledge, and the action, and orientation, and similar to that. Heazwj Enslaved them with orienting the Salat towards the Kabah, and orient the Hajj and the Umrah to Himazwj. And Heazwj Enslaved Hisazwj creatures with the supplicating, and the seeking, and the beseeching by extending the hands and raising them towards the sky in order to a state of surrender, and a sign of the servitude, and the humiliation to Himazwj’.

ففال أبو قرة: فمن أقرب إلى الله ؟ الملائكة أو أهل الارض ؟

Abu Qara said, ‘So, who is closest to Allahazwj: The Angels or the people of the earth?’

قال أبو الحسن (عليه السلام): إن كنت تقول بالشبر والذراع فإن الاشياء كلها باب واحد هي فعله، لا يشتغل ببعضها عن بعض، يدبر أعلى الخلق من حيث يدبر أسفله، ويدبر أوله من حيث بدبر آخره، من غير عناء ولا كلفة ولا مؤونة ولا مشاورة ولا نصب،

Abu Al-Hassanasws said: ‘If you were saying with the palm and the forearm (cubit, i.e. distance), then all the things are one subject, it is Hisazwj Deed. Heazwj is not pre-occupied with some of it from others. Heazwj Manages the top creation from where Heazwj Manages its lower, and Heazwj Manages its first from where Heazwj Manages its last, from without tiredness, nor encumberment, nor assistance, nor consultation, nor a sharing.

وإنكنت تقول: من أقرب إليه في الوسيلة ؟ فأطوعهم له، وأنتم تروون أن أقرب ما يكون العبد إلى الله وهو ساجد، ورويتم أن أربعة أملاك التقوا أحدهم من أعلى الخلق، وأحدهم من أسفل الخلق، وأحدهم من شرق الخلق، وأحدهم من غرب الخلق، فسأل بعضهم بعضا فكلهم قال: من عند الله، أرسلني بكذا وكذا، ففي هذا دليل على أن ذلك في المنزلة دون التشبيه والتمثيل.

And if you are saying who is closest to Himazwj regarding the means, then it is the most obedient of them to Himazwj; and you are reporting that the closest of what the servant can be to Allahazwj is when he is in Sajdah, and you are reporting that four Angels met each other – one of them from the top of the creation, and one of them from the bottom of the creation, and one of them from the east of the creation, and one from the west of the creation, and they asked each other, and all of them said, ‘From the Presence of Allahazwj. Heazwj Sent me with such and such’. Thus, in this there is evidence upon that, that is regarding the status, besides the resembling and the example’.

فقال أبو قرة: أتقر أن الله تعالى محمول ؟

Abu Qara said, ‘Do youasws accept that Allahazwj the Exalted is carried?’

فقال أبو الحسن (عليه السلام): كل محمول مفعول ومضاف إلى غيره محتاج، فالمحمول اسم نقص في اللفظ، والحامل فاعل، و هو في اللفظ ممدوح، وكذلك قول القائل: فوق وتحت وأعلى وأسفل،

Abu Al-Hassanasws said: ‘Every carried one is an effect and an addition, needy to something else. The carried is a name deficient in the wording, and the carrying one is a doer, and it is praised in the wording. And like that are the words of the speaker, ‘Above, and under, and top and bottom.

وقد قال الله تعالى: (والله الاسماء الحسنى فادعوه بها) ولم يقل في شئ من كتبه أنه محمول، بل هو الحامل في البر والبحر، والممسك للسماوات والارض، والمحمول ما سوى الله، ولم نسمع أحدا آمن بالله وعظمه قط قال في دعائه: يا محمول.

And Allahazwj the Exalted has Said: And for Allah are the most Beautiful Names, therefore supplicate by these [7:180]. And Heazwj did not Say in anything from Hisazwj Book that Heazwj is carried, but Heazwj is the Carrier in the land and the sea, and the Withholder of the skies and the earth, and the carries is what is besides Allahazwj, and we do not hear anything believing in Allahazwj and Hisazwj Magnificence at all saying in his supplication, ‘O carried One!’

قال أبو قرة: أفتكذب بالرواية: إن الله إذا غضب إنما يعرف غضبه، إن الملائكة الذين يحملون العرش يجدون ثقله على كواهلهم فيخرون سجدا، فإذا ذهب الغضب خف فرجعوا إلى مواقفهم ؟

Abu Qara said, ‘Are youasws belying the report that when Allahazwj is Angry, rather Hisazwj Anger is recognised. The Angels, those that are carrying the Throne are finding its weight upon their shoulders, and they are falling down in Sajdah. So why the Anger subsides, they return to their places?’

فقال (عليه السلام): أخبرني عن الله تبارك وتعالى منذ لعن إبليس إلى يومك هذا وإلى يوم القيامة غضبان هو على إبليس وأوليائه أو راض عنهم ؟ فقال: نعم هو غضبان عليه، قال فمتى رضي فخفف وهو في صفتك لم يزل غضبان عليه وعلى أتباعه ؟ !

Heasws said: ‘Inform measws about Allahazwj Blessed and Exalted, since Heazwj Cursed Ibleesla up to this day of yoursasws and up to the Day of Qiyamah, is Heazwj Wrathful upon Ibleesla and hisla friends or is Heazwj Pleased from them?’ He said, ‘Yes, Heazwj is Wrathful upon himla’. Heasws said: ‘So, when Heazwj is Please, Heazwj is Lighter, and Heazwj, in your description, does not cease to be Wrathful upon himasws and upon hisla followers?’

ثم قال: ويحك كيف تجترئ أن تصف ربك بالتغير من حال إلى حال، وأنه يجري عليه ما يجري على المخلوقين ؟ سبحانه لم يزل مع الزائلين، ولم يتغير مع المتغيرين.

Then heasws said: ‘Woe be unto you! How audacious of you to describe your Lordazwj with the changing from a state to a state, and that there flows upon Himazwj what flows upon the created beings? Glorious is Heazwj, not declining with the declining ones, and does not change with the changing ones’.

قال صفوان: فتحير أبو قرة ولم يحر جوابا حتى قام وخرج.

Safwan said, ‘Abu Qara was confused and could not give an answer until he stood up and went out’’.¹²¹

6 - قب: روى ابن جرير بن رستم الطبري، عن أحمد الطوسي، عن أشياخه في حديث أنه انتدب للرضا (عليه السلام) قوم يناظرون في الامامة عند المأمون فأذن لهم، فاختاروا يحيى بن الضحاك السمرقندي فقال: سل يا يحيى، فقال يحيى: بل سل أنت يا ابن رسول الله لتشر فني بذلك،

Ibn Jareer Bin Rustam Al Tabary reported from Ahmad Al Tusy, from his sheykhs,

‘In a Hadeeth he delegated a group to Al-Rezaasws to debate regarding the Imamate in the presence of Al-Mamoun. Heasws permitted them, and they chose Yahya Bin Al-Zahak Al-Samarqandy. Heasws said: ‘Ask, O Yahya’. Yahya said, ‘But, youasws ask, O sonasws of Rasool-Allahsaww in order to youasws to ennoble me with that’.

فقال (عليه السلام): يا يحيى ما تقول في رجل ادعى الصدق لنفسه وكذب الصادقين ؟ أيكون صادقا محقا في دينه أم كاذبا ؟ فلم يحر جوابا ساعة، فقال المأمون: أجبه يا يحيى، فقال: قطعني يا أمير المؤمنين، فالتفت إلى الرضا (عليه السلام) فقال: ما هذه المسألة التي أقر يحيى بالانقطاع فيها ؟

Heasws said: ‘O Yahya! What are you saying regarding a man who claims the truthfulness for himself and belies the truthful ones? Would he happen to be truthful, rightful in his religion or a liar?’ He could not give an answer for a while. So, Al-Mamoun said, ‘Answer himasws, O Yahya!’ He said, ‘Heasws has cut me off, O commander of the faithful’. He turned towards Al-Rezaasws and said, ‘What is this issue which made Yahya accept with the cutting off from it?’

فقال (عليه السلام): إن زعم يحيى أنه صدق الصادقين فلا إمامة لمن شهد بالعجز على نفسه فقال على منبر الرسول: (وليتكم ولست بخيركم) والامير خير من الرعية،

Heasws said: ‘If Yahya alleges that he ratifies the truthful ones, then there is no Imamate for the one who testified with the frustration upon himself and he said upon the Pulpit of Rasoolsaww, ‘I am your ruler and I am not your best one’, and the Emir is (supposed to be) better than the citizens.

وإن زعم يحيى أنه صدق الصادقين فلا إمامة لمن أقر على نفسه على منبر الرسول الله (صلى الله عليه وآله): (إن لي شيطانا يعتريني) والامام لا يكون فيه شيطان،

And if Yahya claims that he ratifies the truthful ones, then there is no Imamate for the one who acknowledged against himself upon the Pulpit of Rasool-Allahsaww, ‘For me there is a Satanla correcting me’, and the Imam is such there cannot be a Satanla in him.

وإن زعم يحيى أنه صدق الصادقين فلا إمامة لمن أقر عليه صاحبه فقال: (كانت إمامة أبي بكر فلتة وقى الله شرهافمن عاد إلى مثلها فاقتلوه)

And if Yahya claims that he ratifies the truthful ones, then there is no Imamate for the one upon whom his companion acknowledged and said, ‘The Imamate of Abu Bakr was faulty. Allahazwj Protected from its evil, so the one who repeats to its like, kill him!’’

فصاح المأمون عليهم فتفرقوا، ثم التفت إلى بني هاشم فقال لهم: ألم أقل لكم أن لا تفاتحوه ولا تجمعوا عليه فإن هؤلاء علمهم من علم رسول الله (صلى الله عليه وآله).

Al-Mamoun shouted at them and they dispersed. Then he turned towards the Clan of Hashimasws and said to them, ‘Did I not say to you all neither to talk to himasws nor gather against himasws, for they (Imamsasws), theirasws knowledge is from knowledge of Rasool-Allahsaww’’.¹²²

7 - وفي كتاب الصفواني أنه قال الرضا (عليه السلام) لابن قرة النصراني: ما تقول في المسيح ؟ قال: يا سيدي إنه من الله، فقال: وما تريد بقولك: (من) و (من) على أربعة أوجه لاخامس لها، أتريد بقولك: (من) كالبعض من الكل فيكون مبعضا، أو كالخل من الخمر فيكون على سبيل الاستحالة، أو كالولد من الوالد فيكون على سبيل المناكحة، أو كالصنعة من الصانع فيكون على سبيل المخلوق من الخالق، أو عندك وجه آخر فتعرفناه ؟ فانقطع.

And in the book of Al Safwani –

‘Al-Rezaasws said to Ibn Qara the Christian: ‘What are you saying regarding the Messiahas?’ He said, ‘O my Masterasws! Heas is from Allahazwj’. Heasws said: ‘And what do you mean by your word, ‘from’, and (the word) ‘from’ is upon four aspects, there being no fifth for it.

Do you mean by your word ‘from’ as the part from the whole, so heas would happen to be a fragment, or like the vinegar from the wine so heas would be upon a way of the impossibility, or like the son from the father so heas would happen to be upon a way of the marriage, or like the made from the Maker, so heas would happen to be upon a way of the created beings from the Creator, or is there another aspect with you, so you could introduce it to us?’ He was cut off’’.¹²³

8 - أبو إسحاق الموصلي: إن قوما من ما وراء النهر سألوا الرضا (عليه السلام) عن الحور العين مم خلقن ؟ وعن أهل الجنة إذا دخلوها ما أول ما يأكلون ؟ وعن معتمد رب العالمين أين كان وكيف كان إذ لا أرض ولا سماء ولا شئ ؟

Abu Is’haq Al Mosaly,

‘A group of people from what is behind the river, asked Al-Rezaasws about the Maiden Houries, what were they Created from? And about the people of the Paradise, when they enter it, what is the first of what they would be eating? And about a base of the Lordazwj of the words, where was Heazwj, and how was Heazwj where there was neither an earth nor a sky nor anything?’

فقال (عليه السلام): أما الحور العين فإنهن خلقن من الزعفران والتراب لا يفنين، وأما أول ما يألكون أهل الجنة فإنهم يأكلون أول ما يدخلونها من كبد الحوت التي عليها الارض، وأما معتمد الرب عزوجل فإنه أين الاين، وكيف الكيف، وإن ربي بلا أين ولا كيف، وكان معتمده على قدرته سبحانه وتعالى.

Al-Rezaasws said: ‘As for the Maiden Houries, they were Created from the saffron and from the imperishable soil; and as for the first of what the people of the Paradise will be eating at the beginning of their entering it, is from the liver (flesh) of the fish which are upon the earth; and as for the base of the Lordazwj Mighty and Majestic, Heazwj is the ‘where’ of the ‘where-ness’, and ‘how’ of the ‘how-ness’, and that myasws Lordazwj without a ‘where’ nor ‘how’, and Hisazwj Base is upon Hisazwj Power. Glorious is Heazwj and Exalted’’.¹²⁴

9 - أقول: وروي السيد المرتضى رضي الله عنه في كتاب الفصول عن شيخه المفيد رحمه الله أنه قال: روى أنه لما سار المأمون إلى خراسان وكان معه الرضا علي بن موسى (عليهما السلام) فبينا هما يسيران إذ قال له المأمون: يا أبا الحسن إني فكرت في شئ فنتج لي الفكر الصواب فيه، فكرت في أمرنا وأمركم ونسبنا ونسبكم فوجدت الفضيلة فيه واحدة، ورأيت اختلاف شيعتنا في ذلك محمولا على الهوى والعصبية،

I (Majlisi) am saying, ‘It is reported by Al Seyyid Al Murtaza, in the book ‘Al Fusool’, from his sheykh Al Mufeed who said,

‘It is reported that when Al-Mamoun travelled to Khorasan and with him was Al-Reza Aliasws Bin Musaasws, and while they were travelling, Al-Mamoun said to himasws, ‘O Abu Al-Hassanasws! I thought regarding something and the result of the thinking for me is the correctness in it. I thought regarding our matter and yourasws matter, and our establishment and yourasws establishment, and I found the merit in it as one, and I see the differing of our Shias regarding that being carried upon the whims and the prejudices’.

فقال له أبو الحسن (عليه السلام): إن لهذا الكلام جوابا إن شئت ذكرته لك، وإن شئت أمسكت، فقال له المأمون: إني لم أقله إلا لاعلم ما عندك فيه،

Abu Al-Hassanasws said to him: ‘For this speech there is an answer, if you like Iasws will mention it, and if you like Iasws shall withhold’. Al-Mamoun said to himasws, ‘I did not say it except to know what is with youasws regarding it’.

قال له الرضا (عليه السلام): انشدك الله يا أمير المؤمنين لو أن الله بعث نبيه محمدا (صلى الله عليه وآله) فخرج علينا من وراء أكمة من هذه الآكام يخطب إليك ابنتك كنت مزوجه إياها ؟ فقال: يا سبحان الله وهل يرغب أحد عن رسول الله (صلى الله عليه وآله) ؟ !

Al-Rezaasws said to him: ‘Iasws adjure you with Allahazwj, O commander of the faithful! If Allahazwj were to Send Hisazwj Prophetsaww Muhammadsaww, hesaww would come out to us from behind a hill from these hills, would hesaww address you for your daughter for you to marry her to himsaww?’ He said, ‘O, Glory be to Allahazwj! And can anyone wish (such) from Rasool-Allahsaww?’

فقال له الرضا (عليه السلام): أفتراه كان يحل له أن يخطب إلي ؟ قال فسكت المأمون هنيئة ثم قال: أنتم والله أمس برسول الله (صلى الله عليه وآله) رحما.

Al-Rezaasws said to him: ‘Do you view it as being Permissible that hesaww addresses to measws?’ Al-Mamoun was silent for a while, then said, ‘By Allahazwj! Youasws are most immediate with Rasool-Allahsaww in womb relationship’’.¹²⁵

10 - قال: وحدثني الشيخ أدام الله عزه أيضا قال: قال المأمون يوما للرضا (عليه السلام) أخبرني بأكبر فضيلة لامير المؤمنين (عليه السلام) يدل عليها القرآن،

He said, ‘And it was narrated to me by the sheykh as well,

‘One day Al-Mamoun said to Al-Rezaasws, ‘Inform me with the greatest of the merit of Amir Al-Momineenasws evidencing upon it by the Quran’.

قال: فقال له الرضا (عليه السلام): فضيلة في المباهلة، قال الله جل جلاله: (فمن حاجك فيه من بعدما جاءك من العلم فقل تعالوا ندع أبناءنا وأبناءكم ونساءنا ونساءكم وأنفسنا وأنفسكم ثم نبتهل فنجعل لعنة الله على الكاذبين)

He (the narrator) said, ‘Al-Rezaasws said to him: ‘Merit in the imprecation (Mubahila). Allahazwj, Majestic is Hisazwj Majesty Said: So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61].

فدعا رسول الله (صلى الله عليه وآله) الحسن والحسين (عليهما السلام) فكانا ابنيه، ودعا فاطمة (عليها السلام) فكانت في هذا الموضع نساؤه، ودعا أمير المؤمنين (عليه السلام) فكان نفسه بحكم الله عزوجل، فقد ثبت أنه ليس أحد من خلق الله تعالى أجل من رسول الله (صلى الله عليه وآله) و أفضل، فوجب أن لا يكون أحد أفضل من نفس رسول الله (صلى الله عليه وآله) بحكم الله تعالى.

Rasool-Allahsaww called Al-Hassanasws and Al-Husaynasws, so theyasws were hissaww sonsasws; and hesaww called (Syeda) Fatimaasws, and sheasws, in this place, was hissaww womenfolk; and hesaww called Amir Al-Momineenasws, so heasws was hissaww self, by the Decision of Allahazwj Mighty and Majestic. Thus, it has been proven that there isn’t anyone from the creatures of Allahazwj the Exalted, more majestic from Rasool-Allahsaww and more superior, and it Obligates that no one can be superior than a self of Rasool-Allahsaww by a Decision of Allahazwj the Exalted.

قال: فقال له المأمون: أليس قد ذكر الله تعالى الابناء بلفظ الجمع وإنما دعا رسول الله ابنيه خاصة ؟ وذكر النساء بلفظ الجمع وإنما دعا رسول الله (صلى الله عليه وآله) ابنته وحدها ؟ فألا جاز أن يذكر الدعاء لمن هو نفسه، ويكون المراد نفسه في الحقيقة دون غيره فلا يكون لامير المؤمنين (عليه السلام) ما ذكرت من الفضل ؟

He (the narrator) said, ‘Al-Mamoun said to himasws, ‘Isn’t it the case that Allahazwj the Exalted has Mentioned the sons by the plural word, and rather Rasool-Allahsaww called hissaww two sonsasws in particular? And Heazwj Mentioned the women by the plural word, and rather Rasool-Allahsaww called hissaww daughterasws alone? Therefore, it is not allowed that Heazwj would Mention the calling of the one who was hissaww self, and the intended would happen to be hissaww own self in the reality besides someone else, therefore it cannot happen to be for Amir Al-Momineenasws, what youasws are mentioning, from the merit?’

قال: فقال له الرضا (عليه السلام): ليس يصح ما ذكرت يا أمير المؤمنين، وذلك أن الداعي إنما يكون داعيا لغيره، كما أن الآمر آمر لغيره، ولا يصح أن يكون داعيا لنفسه في الحقيقة، كمالا يكون آمرا لها في الحقيقة

He (the narrator) said, ‘Al-Rezaasws said to him: ‘It isn’t correct what you are mentioning, O commander of the faithful, and that is because the caller would happen to be calling to others, just as the commanders would command to others, and it is not correct that a caller would be calling to himself in the reality, just as there does not happen to be a commander for it in the reality.

، وإذا لم يدع رسول الله (صلى الله عليه وآله) رجلا في المباهلة إلا أمير المؤمنين (عليه السلام) فقد ثبت أنه نفسه التي عناها الله سبحانه في كتابه وجعل حكمه ذلك في تنزيله،

And when Rasool-Allahazwj did not call any man regarding the imprecation except Amir Al-Momineenasws, then it has been proven that heasws is hissaww self which Allahazwj the Glorious Meant in Hisazwj Book, and Made that to be Hisazwj Decision in Hisazwj Revelation’.

قال: فقال المأمون: إذا ورد الجواب سقط السؤال.

He (the narrator) said, ‘Al-Mamoun said, ‘When the answer is referred, the question drops’’.¹²⁶

11 - الدرة الباهرة من الاصداف الطاهرة: قال للرضا (عليه السلام) الصوفية: إن المأمون قدرد إليك هذا الامر وأنت أحق الناس به إلا أنه تحتاج أن تلبس الصوف وما يحسن لبسه،

(The book) ‘Al Durra Al Bahira Min Al Asdaf Al Tahira’ –

‘Al-Soufiya said to Al-Rezaasws, ‘Al-Mamoun has referred this command to youasws and youasws are the most rightful of the people with it, except that it requires youasws to wear the wool and whatever is excellent to wear’.

فقال (عليه السلام): ويحكم إنما يراد من الامام قسطه وعدله، إذا قال صدق، وإذا حكم عدل، وإذا وعد أنجز، قال الله تعالى: (قل من حرم زينة الله التي أخرج لعباده والطيبات من الرزق) إن يوسف (عليه السلام) لبس الديباج المنسوج بالذهب، وجلس على متكآت آل فرعون.

Heasws said: ‘And the judgment rather wants from the leader, his fairness and his justice, and when he speaks, says the truth, and when he judges does so justly, and when he promises, fulfils it. Allahazwj the Exalted Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. Surely, Yusufas wore the silk embroidered with the gold, and sat upon the recliners of the people of the Pharaohla’’.¹²⁷

12 - وأراد المأمون قتل رجل فقال له: ما تقول يا أبا الحسن ؟ فقال: إن الله لا يزيد لحسن العفو إلا عزا، فعفا عنه.

And Al-Mamoun wanted to kill a man, and he said, ‘What are youasws saying, O Abu Al-Hassanasws?’ Heasws said: ‘Allahazwj does not Increase the good pardoner except in honour’. So he pardoned him’.¹²⁸

13 - واتي المأمون بنصراني زنى بهاشمية، فلما رآه أسلم، فقال الفقهاء: أهدر الاسلام ما قبله، فسأل الرضا (عليه السلام) فقال: اقتله فإنه ما أسلم حتى رأى البأس قال الله تعالى: (فلما رأوا بأسنا) الآيتان. (3)

And they came with a Christian to Al-Mamoun who had committed adultery with a Hashimite woman. When he saw him, he became a Muslim. So, the jurists said, ‘Islam invalidates whatever was before it’. He asked Al-Rezaasws, and heasws said: ‘Kill him, for he did not become a Muslim until he saw the punishment. Allahazwj the Exalted Said: But when they saw Our Punishment [40:84] – the two Verses’’.¹²⁹

(باب 20) * * (ما كتبه صلوات الله عليه للمأمون من محض الاسلام وشرايع) * * (الدين وساير ماروى عنه (عليه السلام) من جوامع العلوم) *

CHAPTER 20 – WHAT HEasws WROTE TO AL MAMOUN, FROM THE PURE ISLAM AND THE LAWS OF THE RELIGION, AND THE REST OF WHAT IS REPORTED FROM HIMasws FROM THE SUMMARY OF THE KNOWLEDGES

1 - ن: حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري رضي الله عنه بنيسابور في شعبان سنة اثنتين وخمسين وثلاثمائة، قال حدثنا علي بن محمد بن قتيبة النيسابوري عن الفضل بن شاذان قال: سأل المأمون علي بن موسى الرضا (عليه السلام) أن يكتب له محض الاسلام على الايجاز والاختصار فكتب (عليه السلام): إن محض الاسلام شهادة أن لا إله إلا الله وحده لا شريك له إلها واحدا أحدا صمدا قيوما سميعا بصيرا قديرا قديما باقيا، عالما لا يجهل، قادرا لا يعجز، غنيا لا يحتاج، عدلا لايجور، وإنه خالق كل شئ، وليس كمثله شئ، لاشبه له ولا ضد له ولا كفوله، وأنه المقصود بالعبادة والدعاء والرغبة والرهبة،

It is narrated by Abdul Wahid Bin Muhammad Bin Abdous Al Neshapouri, at Neshapour, in (the month of) Shaban of the year three hundred and fifty two, from Ali Bin Muhammad Bin Quteyba Al Neshapouri, from Al Fazl Bin Shazan who said,

‘Al-Mamoun asked Aliasws Bin Musa Al-Rezaasws to write for him the pure Islam upon the summarisation and the briefness. So, heasws wrote: -

‘The pure Islam is the testimony that there is no god except Allahazwj Alone, there being no associates for Himazwj, One God, First, Individual, Eternal, Hearing, Seeing, Able, Ancient, Remaining, Knower not ignorant, Powerful nor unable, Needless not needy, Just nor tyrannous, and Heazwj is Creator of all things, and there isn’t anything like Himazwj, neither is there a resemblance for Himazwj, nor an opponent for Himazwj, nor a match for Himazwj, and Heazwj is intended with the worship, and the supplication, and the desire and the awe (respect/fear).

وأن محمدا (صلى الله عليه وآله) عبده ورسوله، وأمينه وصفيه، وصفوته من خلقه، وسيد المرسلين وخاتم النبيين، وأفضل العالمين، لانبي بعده، ولا تبديل لملته، ولا تغيير لشريعته، و أن جميع ما جاء به محمد بن عبد الله هوالحق المبين، والتصديق به وبجميع من مضى قبله من رسل الله وأنبيائه وحججه،

And that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and Hisazwj Trustee, and Hisazwj elite from Hisazwj creatures, and Chief of the Messengersas, and last of the Prophetsas, and most superior of the worlds. There is neither a Prophetas after himsaww, nor any replacement of hissaww nation, nor any changes to hissaww Laws, and that the entirety of what Muhammadsaww Bin Abdullahasws came with, it is the clear Truth, and the ratification with the entirety of the past ones from before him of the Messengersas of Allahazwj and Hisazwj Prophetsas and Hisazwj Divine Authorities.

والتصديق بكتابه الصادق العزيز الذي لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد، وأنه المهيمن على الكتب كلها، وأنه حق من فاتحته إلى خاتمته، نؤمن بمحكمه ومتشابهه وخاصه وعامه ووعده ووعيده وناسخه ومنسوخه وقصصه وأخباره، لا يقدر أحد من المخلوقين أن يأتي بمثله.

And the ratification of Hisazwj Books, the Truthful, the Mighty which the falsehood neither came from before it nor will it from behind it, a Revelation for the Wise, the Praised, and the Dominant upon the Books, all of them, and it is true from its beginning to its end. We believe in its Decisive, and its Allegorical, and its Special, and its General, and its Promises, and its Threats, and its Abrogating, and its Abrogated, and its Stories, and its News. No one from the creatures is able to come with the like of it.

وأن الدليل بعده والحجة على المؤمنين والقائم بأمر المسلمين والناطق عن القرآن والعالم بأحكامه أخوه وخليفته ووصيه ووليه، الذي كان منه بمنزلة هارون من موسى علي بن أبي طالب (عليه السلام) أمير المؤمنين، وإمام المتقين وقائد الغر المحجلين، وأفضل الوصيين، ووارث علم النبيين، والمرسلين،

And that the evidence after himsaww, and the Divine Authority upon the Momineen, and the one standing with the command of the Muslims, and the one speaking on behalf of the Quran, and the knowledgeable one with its rulings, is hissaww brotherasws, and hissaww Caliph, and hissaww successorasws, and hissaww guardianasws who was from himsaww at the status of Harounas from Musaas, Aliasws Bin Abu Talibasws, Emir of the Momineen, and Imam of the pious, and Guide of the resplendent, and most superior of the successorsas, and inheritor of the knowledge of the Prophetsas and the Messengersas.

وبعده الحسن والحسين سيدا شباب أهل الجنة، ثم علي بن الحسين زين العابدين، ثم محمد بن علي باقر علم الاولين، ثم جعفر بن محمد الصادق وارث علم الوصيين، ثم موسى بن جعفر الكاظم، ثم علي بن موسى الرضا، ثم محمد بن علي، ثم علي بن محمد، ثم الحسن بن علي، ثم الحجة القائم المنتظر ولده صلوات الله عليهم أجمعين،

And after himasws are Al-Hassanasws and Al-Husaynasws, Chiefs of the youths of the people of Paradise. Then, Aliasws Bin Al-Husaynasws adornment of the worshippers, then Muhammadasws Bin Aliasws expounder of the knowledge of the former ones, then Ja’farasws Bin Muhammadasws the truthful inheritor of the knowledge of the successorsas, then Musaasws Bin Ja’far Al Kazimasws, then Aliasws Bin Musa Al Rezaasws, then Muhammadasws Bin Aliasws, then Aliasws Bin Muhammadasws, then Al-Hassanasws Bin Aliasws, then Al-Hujjat Al-Qaimasws the awaited, hisasws sonasws, may the Salawat be upon themasws all.

أشهد لهم بالوصية والامامة، وأن الارض لا تخلو من حجة الله تعالى على خلقه كل عصر وأوان، وأنهم العروة الوثقى، وأئمة الهدى، والحجة على أهل الدنيا إلى أن يرث الله الارض ومن عليها.

Iasws testify for themasws with the successorship and the Imamate, and that the earth cannot be empty from a Divine Authority of Allahazwj the Exalted upon Hisazwj creatures in every era and time, and theyasws are the firmest handhold, and the Imams of Guidance, and the Divine Authorities upon the people of the Worlds until Allahazwj Makes Inherit the earth and the ones upon it.

وأن كل من خالفهم ضال مضل، تارك للحق والهدى، وأنهم المعبرون عن القرآن، والناطقون عن الرسول (صلى الله عليه وآله) بالبيان، من مات ولم يعرفهم مات ميتة جاهلية، وأن من دينهم الورع والعفة، والصدق والصلاح، والاستقامة والاجتهاد، وأداء الامانة إلى البر والفاجر، وطول السجود، وصيام النهار، وقيام الليل، واجتناب المحارم، وانتظار الفرج بالصبر، وحسن العزاء، وكرم الصحبة.

And that everyone who opposes themasws strays and strays others, a neglecter of the Truth and the Guidance, and theyasws are the crossers on behalf of the Quran, and the speakers on behalf of the Messengersas with the explanation. One who dies and does not recognise themasws dies a death of the Pre-Islamic period (Kufr), and that from their religion is the devoutness and the chastity, and the truthfulness, and the correctness, and the uprightness, and the striving, and the paying of the entrustments to the righteous and the immoral, and prolonged Sajdahs, and Fasting of the days, and standing of the night, and shunning of the Prohibitions, and awaiting the Relief (Al-Qaimasws) with the patience, and good solace, and honourable company.

ثم الوضوء كما أمر الله عزوجل في كتابه: غسل الوجه واليدين إلى المرفقين. ومسح الرأس والرجلين مرة واحدة، ولا ينقض الوضوء إلا غائط أو بول أو ريح أو نوم أو جنابة، وإن مسح على الخفين فقد خالف الله تعالى ورسوله (صلى الله عليه وآله) وترك فريضته وكتابه.

Then the Wudu, just as Allahazwj Mighty and Majestic Commanded in Hisazwj Book, wash the face and the hands up to the elbows, and wipe the head and the feet one time, and nothing would break the Wudu except faeces, or urine, or wind, or sleep, or sexual impurity, and if you wipe upon the two socks then you have opposed Allahazwj the Exalted and Hisazwj Rasoolsaww and have neglected Hisazwj Obligation and Hisazwj Book.

وغسل يوم الجمعة سنة، وغسل العيدين وغسل دخول مكة والمدينة وغسل الزيارة وغسل الاحرام وأول ليلة من شهر رمضان وليلة سبعة عشر وليلة تسعة عشر وليلة إحدى وعشرين وليلة ثلاث وعشرين من شهر رمضان هذه الاغسال سنة، وغسل الجنابة فريضة، وغسل الحيض مثله.

And bathing on the day of Friday is Sunnah, and bathing of the two Eids, and bathing of entering Makkah and Al-Medina, and bathing of the Ziyarah, and bathing of the Ihraam, and the first night of a month of Ramazan, and night of seventeenth, and night of nineteenth, and night of twenty-first, and night of twenty-third of a month of Ramazan, these bathing(s) are Sunnah, and bathing of the sexual impurity is an Obligation, and bathing of the menstruation is like it.

والصلاة الفريضة الظهر أربع ركعات، والعصر أربع ركعات، والمغرب ثلاث ركعات، والعشاء الآخرة أربع ركعات، والغداة ركعتان، هذه سبع عشرة ركعة، والسنة أربع وثلاثون ركعة: ثمان ركعات قبل فريضة الظهر، وثمان ركعات قبل العصر، وأربع ركعات بعد المغرب، وركعتان من جلوس بعد العتمة تعدان بركعة وثمان ركعات في السحر، والشفع والوتر ثلاث ركعات تسلم بعد الركعتين، وركعتا الفجر.

And the Obligatory Salats are Al-Zohr of four Cycles, and Al-Asr of four Cycles, and Al-Maghrib of three Cycles, and Al-Isha the last of four Cycles, and the morning of two Cycles, these are seventeen Cycles; and the Sunnah are thirty four Cycles – eight Cycles before Obligatory of Al-Zohr, and eight Cycles before Al-Asr, and four Cycles after Al-Maghrib, and two Cycles from sitting after the darkness (Al-Isha) both counted as one Cycle, and eight Cycles during the pre-dawn, and the Al-Shaf’a and Al-Witr of three Cycles greeting (Salam) after the two Cycles, and two Cycles of Al-Fajr.

والصلاة في أول الوقت، وفضل الجماعة على الفرد أربع وعشرون، ولا صلاة خلف الفاجر، ولا يقتدى إلا بأهل الولاية، ولا تصلى في جلود السباع، ولايجوز أن تقول في التشهد الاول: السلام علينا وعلى عباد الله الصالحين، لان تحليل الصلاة التسليم فإذا قلت هذا فقد سلمت.

And the Salat during the first timing (is superior), and a merit of the congregation over the individual is twenty-four, and there is no Salat behind the immoral, nor should follow except the people of Al-Wilayah, nor can you pray Salat in skins of the wild animals, and it is not allowed that you should be saying in the first Tashahhud, ‘السلام علينا وعلى عباد الله الصالحين’, because the legalisation of the salat is the Tasleem (Salam), so when you say this, so you have greeted (Salam).

والتقصير في ثمانية فراسخ وما زاد، وإذا قصرت أفطرت، ومن لم يفطر لم يجزعنه صومه في السفر وعليه القضاء لانه ليس عليه صوم في السفر، والقنوت سنة واجبة في الغداة والظهر والعصر والمغرب والعشاء الآخرة. والصلاة على الميت خمس تكبيرات، فمن نقص فقد خالف، والميت يسل من قبل رجليه ويرفق به إذا ادخل قبره.

And the shortening is during eight Farsakhs and what is more, and when you shorten, you break (Fast), and one who does not break (Fast) his Fasting would not suffice him during the journey, and upon him would be the repeating, because there is no Fast upon him during the journey; and the Qunoot is an Obligatory Sunnah during the morning, and Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha the last; and the Salat upon the deceased is of five Takbeers, so the one who is deficient then he has opposed, and the deceased would be lowered (into the grave) from the direction of his legs, and you have to be gentle with him when he enters his grave.

والاجهار ببسم الله الرحمن الرحيم في جميع الصلوات سنة.

And the loudness with ‘ببسم الله الرحمن الرحيم’ in the entirety of the Salats is Sunnah.

والزكاة الفريضة في كل مائتي درهم خمسة دراهم، ولا يجب فيما دون ذلك شئ ولا تجب الزكاة على المال حتى يحول عليه الحول، ولايجوز أن يعطى الزكاة غير أهل الولاية المعروفين، والعشر من الحنطة والشعير والتمر والزبيب إذا بلغ خمسة أوساق، والوسق ستون ساعا، والصاع أربعة أمداد، وزكاة الفطر فريضة، على كل رأس صغير أو كبير حر أو عبد ذكر أو انثى من الحنطة والشعير والتمر والزبيب صاع، وهو أربعة أمداد، ولا يجوز دفعها إلا على أهل الولاية.

And the Zakat is the Obligation in every two hundred Dirhams, five Dirhams, and there is no Obligation of anything in what is besides that, and the Zakat is not Obligated upon the wealth until the year turns over it, and it is not allowed to give the Zakat to other than the people of the Wilayah, the ones well-known; and the tenth from the wheat, and the barley, and the dates, and the raisins is when they reach five Owsaaq, and the Owsaq is of sixty Sa’a, and the Sa’a is of one Mudd (handful); and Zakat of Al-Fitr is an Obligation upon every head, young or old, free or slave, male or female, from the wheat and the barley and the dates and the raisings, one Sa’a, and it is four Mudds, and it is not allowed to hand it over except to the people of Al-Wilayah.

وأكثر الحيض عشرة أيام، وأقله ثلاثة أيام، والمستحاضة تحتشي وتغتسل و تصلي، والحائض تترك الصلاة ولا تقضي، وتترك الصوم وتقضي.

And the maximum of the menstruation is ten days, and its least is of three days, and the inter-period bleeding one would watch out and bathe and pray Salat, and the menstruating one would leave the Salat and not repeat (pay back) and she will leave the Fasting and repeat (pay back).

وصيام شهر رمضان فريضة، يصام للرؤية ويفطر للرؤية، ولا يجوز أن يصلى تطوع في الجماعة، لان ذلك بدعة، وكل بدعة ضلالة، وكل ضلالة في النار، وصوم ثلاثة أيام في كل شهرسنة، في كل عشرة أيام يوم: أربعاء بين خميسين. وصوم شعبان حسن لمن صامه، وإن قضيت فوائت شهر رمضان متفرقا أجزأ.

And Fasting of a month of Ramazan is an Obligation, Fasting to the sighting and breaking to the sighting; and it is not allowed to pray Optional Salat in the congregation because that is an innovation, and every innovation is a straying, and every straying is in the Fire; and Fasting three days during every month is a Sunnah, one day during every ten – Wednesday between the two Thursdays; and Fast of Shaban is good for the one who Fasts it, and that paying back a missed month of Ramazan is in separate parts.

وحج البيت فريضة على من استطاع إليه سببلا، والسبيل: الزاد والراحلة مع الصحة، ولايجوز الحج إلا تمتعا، ولايجوز القران والافراد الذي يستعمله العامة إلا لاهل مكة وحاضريها، ولايجوز الاحرام دون الميقات، قال الله عزوجل: (وأتموا الحج والعمرة لله) ولا يجوز أن يضحى بالخصي لانه ناقص، ويجوز الوجئ.

And Hajj of the House is an Obligation upon the one who has the capability of a way to it, and the way, it is the provision and the ride with the health; and the Hall is not allowed except as Tamatoo, and it is not allowed the pairing and the individual which the general Muslims utilise except for the people of Makkah and its surroundings; and the Ihraam is not allowed besides the Meeqaat (juncture). Allahazwj Mighty and Majestic Says: And complete the Hajj and the Umrah for Allah [2:196]; and it is not allowed that one sacrifices with the castrated because it is deficient, and the virile is allowed.

والجهاد واجب مع الامام العادل، ومن قتل دون ماله فهو شهيد، ولا يجوز قتل أحد من الكفار والنصاب في دار التقية إلا قاتل أوساع في فساد، وذلك إذا لم تخف على نفسك وعلى أصحابك، والتقية في دار التقية واجبة، ولا حنث على من حلف تقية يدفع بها ظلما عن نفسه.

And the Jihad is Obligatory along with the just Imamasws; and one who is killed protecting his wealth, he is a martyr, and it is not allowed to kill anyone from the Kafirs and the Nasibis (Hostile ones) during the house (time) of the Taqaiyya (dissimulation) except one who fights to widen the mischief, and that is when you do not fear upon yourself and upon your companion; and the Taqaiyya during the time of the Taqaiyya is Obligatory; and there is no sin upon the one who swears out of Taqaiyya to defend by it an injustice from himself.

والطلاق للسنة على ما ذكره الله عزوجل في كتابه وسنة رسول (صلى الله عليه وآله)، ولا يكون طلاق لغير السنة، وكل طلاق يخالف الكتاب فليس بطلاق، كما أن كل نكاح يخالف الكتاب فليس بنكاح، ولايجوز الجمع بين أكثر من أربع حرائر، وإذا طلقت المرأة للعدة ثلاث مرات لم تحل لزوجها حتى تنكح زوجا غيره. وقال أمير المؤمنين (عليه السلام): اتقوا تزويج المطلقات ثلاثا في موضع واحد، فإنهن ذوات أزواج.

And the divorce is to the Sunnah upon what Allahazwj Mighty and Majestic Mentioned in Hisazwj Book and Sunnah of Rasool-Allahsaww, and the divorce cannot happen to other than the Sunnah; and every divorce opposing the Book, isn’t a divorce, just as every marriage opposing the Book isn’t a marriage; and it is not allowed the gathering between more than four women; and when the woman is divorced to three waiting periods, she is not Permissible for her husband until she marries another husband. And Amir Al-Momineenasws said: ‘Fear marrying the thrice divorced in one place, for these are with husbands’.

والصلاة على النبي وآله (عليهم السلام) واجبة في كل موطن وعند العطاس والذبائح وغير ذلك. وحب أولياء الله عزوجل واجب، وكذلك بغض أعداء الله والبراءة منهم ومن أئمتهم.

And the Salawat upon the Prophetsaww and hissaww Progenyasws is Obligatory during every place and during the sneezing and the slaughter and other than that. And love of the Guardiansasws of Allahazwj Mighty and Majestic is Obligatory, and like that is hatred of the enemies of Allahazwj and the disavowment from them and from their leaders.

وبر الوالدين واجب وإن كانا مشركين، ولاطاعة لهما في معصية الخالق ولا لغيرهما، فإنه لاطاعة لمخلوق في معصية الخالق. وذكاة الجنين ذكاة امه إذا أشعر وأوبر. وتحليل المتعتين اللتين أنزلهما الله عزوجل في كتابه وسنهما رسول الله عليه و على آله السلام: متعة النساء ومتعة الحج.

And kindness with the parents is Obligatory and even if they are Polytheists, and there is no obedience to them in disobedience to the Creator nor to others, for there is no obedience of a created being in disobedience to the Creator. Slaughter of the foetus is slaughter of its mother when it sprouts hair and fur; and the legalisation of the two Mut’as, those which Allahazwj Mighty and Majestic Revealed in Hisazwj book and Rasool-Allahsaww Made is a Sunnah is the Mut’a of the women and Mut’a of the Hajj.

والفرائض على ما أنزل الله عزوجل في كتابه، ولاعول فيها، ولا يرث مع الولد والوالدين أحد إلا الزوج والمرأة، وذو السهم أحق ممن لاسهم له، وليست العصبة من دين الله عزوجل.

And the Obligations are based upon what Allahazwj Mighty and Majestic Revealed in Hisazwj Book, there being no changing regarding it; and no one will inherit along with the child and the parents except the husband and the wife; and the one with the share is more rightful than the one who has no share for him; and there aren’t the relationships from the Religion of Allahazwj Mighty and Majestic.

والعقيقة عن المولود الذكر والانثى واجبة، وكذلك تسميته، وحلق رأسه يوم السابع، ويتصدق بوزن الشعر ذهبا أو فضة،

And Al-Aqeeqa on behalf of the new-born male and female is Obligatory, and similar to that is naming it, and shaving its head on the seventh day, and charity is to be given with the weight of the hair in either gold or silver.

والختان سنة واجبة للرجال، ومكرمة للنساء. وأن الله تبارك وتعالى لا يكلف نفسا إلا وسعها، وأن أفعال العباد مخلوقة لله حلق تقدير لاخلق تكوين، والله خالق كل شئ،

And the circumcision is a Sunnah and Obligatory for the men, and an honour for the women, and that Allahazwj Blessed and Exalted does not Encumber a soul except to its capacity; and the deeds of the servants are creations for Allahazwj, creation of the determination not creations of bringing into being, and Allahazwj is Creator of all things.

ولا يقول بالجبر والتفويض، ولا يأخذ الله عزوجل البرئ بالسقيم، ولا يعذب الله تعالى الاطفال بذنوب الآباء، ولا تزر وازرة وزر اخرى، وأن ليس للانسان إلا ما سعى، ولله عزوجل أن يعفو ويتفضل ولا يجور ولا يظلم لانه تعالى منزه عن ذلك، ولا يفرض الله تعالى طاعة من يعلم أنه يضلهم ويغويهم، ولا يختار لرسالته ولا يصطفي من عباده من يعلم أنه يكفر به وبعبادته ويعبد الشيطان دونه.

And neither said with the compulsion and the delegation, nor does Allahazwj Mighty and Majestic Seize the cured with the sick, nor will Allahazwj the Exalted Punish the children for the sins of the fathers, A bearer of a burden will not bear the burden of another [53:38] And there wouldn’t be for the human being except what he strives for [53:39], and it is for Allahazwj Mighty and Majestic that Heazwj Pardons and Prefers, and Heazwj is neither tyrannous nor unjust because Heazwj the Exalted is Infallible from that, nor does Allahazwj the Exalted Obligate obedience on one Heazwj Knows would stray and deviate them, nor does Heazwj Choose for Hisazwj Message nor Select from Hisazwj servant one Heazwj Knows will disbelieve in it and in worshipping Himazwj, and he would worship the Satanla besides Himazwj.

وإن الاسلام غير الايمان، وكل مؤمن مسلم، وليس كل مسلم مؤمنا، ولا يسرق السارق حين يسرق وهو مؤمن، ولا يزني الزاني حين يزني وهو مؤمن، و أصحاب الحدود مسلمون لا مؤمنون ولا كافرون، والله عزوجل لايدخل النار مؤمنا وقد وعده الجنة، ولا يخرج من النار كافرا وقد أوعده النار والخلود فيها،

And Al-Islam is other than the Eman, and every Momin is a Muslim, but every Muslim isn’t a Momin; and the thief will not steal when he steals while he is a momin, nor will the adulterer commit adultery when he commits adultery while he is a Momin; and the recipients of the legal Punishment are Muslim, not Momineen nor Kafirs; and Allahazwj Mighty and Majestic (will not) Enter a Momin into the Fire since Heazwj has already Promised him the Paradise, nor will Heazwj Exit a Kafir from the Fire as Heazwj has already Promised him the Fire and the eternity therein.

ولا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومذنبوا أهل التوحيد يدخلون في النار و يخرجون منها، والشفاعة جائزة لهم، وإن الدار اليوم دار تقية وهي دار الاسلام، لادار كفر ولا دار إيمان، والامر بالمعروف والنهي عن المنكر واجبان إذا أمكن ولم يكن خيفة على النفس،

And Heazwj will not Forgive if one associates with Himazwj, and Heazwj will Forgive what is besides that for ones Heazwj so Desires to; and the sinners (from) the Unitarian people will be entering into the Fire and exiting from it; and the intercession is allowed for them; and the house (time) today is a house (time) of Taqaiyya (dissimulation) and it is a house of Islam, neither a house of Kufr nor house of Eman; and the enjoining of the good and forbidding from the evil are both Obligatory when possible and there does not happen to be fear upon the self.

والايمان هو أداء الامانة، واجتناب جميع الكبائر، وهو معرفة بالقلب، وإقرار باللسان، وعمل بالاركان. والتكبير في العيدين واجب في الفطر في دبر خمس صلوات، ويبدء به في دبر صلاة المغرب ليلة الفطر، وفي الاضحى في دبر عشر صلوات، يبدء به من صلاة الظهر يوم النحر وبمنى في دبر خمس عشرة صلاة.

And the Eman, it is the fulfilment of the entrustment, and shunning the entirety of the major sins, and it is recognition with the heart, and acceptance with the tongue, and action with the body parts. And the Takbeers during the two Eids are Obligatory during Al-Fitr at the end of the five Salats, and one would begin with it at the end of Salat Al-Maghrib on the night of Al-Fitr, and in Al-Az’ha at the end of ten Salats, one would begin with it from Salat Al-Zohr on the day of the sacrifice and at Mina at the end of fifteen Salats.

والنفساء لا تقعد عن الصلاة أكثر من ثمانية عشر يوما، فإن طهرت قبل ذلك صلت وإن لم تطهر حتى تجاوزت ثمانية عشر يوما اغتسلت وصلت وعملت ما تعمل المستحاضة.

And the ones in post-childbirth will not sit back from the Salat any more than eighteen days, but if she is clean before that, she would pray Salat, and if she is not clean until eighteen days are exceeded, she would wash and pray Salat and do what the menstruating ones do.

وتؤمن بعذاب القبر ومنكر ونكير والبعث بعد الموت والميزان والصراط.

And you will believe in the Punishment of the grave, and Munkar and Nakeer (Questioning Angels), and the Resurrection after the death, and the Scale, and the Bridge.

والبراءة من الذين ظلموا آل محمد (عليهم السلام) وهموا بإخراجهم وسنوا ظلمهم و غيروا سنة نبيهم (صلى الله عليه وآله) والبراءة من الناكثين والقاسطين والمارقين الذين هتكوا حجاب رسول الله (صلى الله عليه وآله) ونكثوا بيعة إمامهم وأخرجوا المراءة وحاربوا أمير المؤمنين (عليه السلام) وقتلوا الشيعة رحمة الله عليهم واجبة،

And the disavowment from those who oppressed the Progenyasws of Muhammadsaww and plotted with expelling themasws and made oppressing themasws as a tradition, and changed the Sunnah of their Prophetsaww, and the disavowment is from the breakers (of the allegiances), and the unjust ones, and the apostates, those who violated the veils of Rasool-Allahsaww and broke the allegiance of their Imamasws and brought out the womenfolk and battled against Amir Al-Momineenasws, and killed the Shias - may the Mercy of Allahazwj be upon them, is Obligatory.

والبراءة ممن نفى الاخبار وشر دهم وآوى الطرداء اللعناء وجعل الاموال دولة بين الاغنياء واستعمل السفهاء مثل معاوية وعمر وبن العاص لعيني رسول الله (صلى الله عليه وآله)، والبراءة من أشياعهم الذين حاربوا أمير المؤمنين (عليه السلام) وقتلوا الانصار والمهاجرين وأهل الفضل والصلاح من السابقين،

And (so is) the disavowment from the ones who negated the Ahadeeth and displaced themasws and sheltered the expelled ones, the accused, and made the wealth as a state between the rich and utilised the foolish ones like Muawiya and Amro Bin Al-Aas, the two cursed by Rasool-Allahsaww; and the disavowment from their loyalists those who had battled against Amir Al-Momineenasws and killed the Helpers and the Emigrants and the people of merits and the righteous ones from the foremost ones.

والبراءة من أهل الاستيثار ومن أبي موسى الاشعري وأهل ولايته الذين ضل سعيهم في الحياة الدنيا وهم يحسبون أنهم يحسنون صنعا، اولئك الذين كفروا بآيات ربهم بولاية أمير المؤمنين ولقائه (عليه السلام)، كفروا بأن لقوا الله بغير إمامته، فحبطت أعمالهم فلا نقيم لهم يوم القيامة وزنا فهم كلاب أهل النار،

And the disavowment from the people of bias, and from Abu Musa Al-Ashary and the people of his wilayah, those whose striving is lost in the life of the world and they reckoned that they were doing good, they are those who committed Kufr with the Verses of their Lordazwj of the Wilayah of Ami Al-Momineenasws and encountered himasws. They committed ‘Kufr’ by meeting Allahazwj without hisasws Imamate, so their deeds were nullified therefore no weight would be Assigned for them on the Day of Qiyamah, for they are the dogs of the inmates of the Fire.

والبراءة من الانصاب والازلام أئمة الضلال وقادة الجور كلهم أولهم وآخرهم، والبراءة من أشباه عاقري الناقة أشقياء الاولين و الآخرين وممن يتولاهم.

And the disavowment from the Nasibis (Hostile ones), and the cronies (allies) of the straying imams and the tyrannical guides, all of them, their first ones and their last ones. And the disavowment from the ones resembling the one who hamstrung the she-camel (of Salihas), wretched ones of the former ones and the latter ones and from the ones who befriended them.

والولاية لامير المؤمنين والذين مضوا على منهاج نبيهم (صلى الله عليه وآله) ولم يغيروا ولم يبدلوا مثل سلمان الفارسي، وأبي ذر الغفاري، والمقداد بن الاسود، وعمار بن ياسر، وحذيفة بن اليمان، وأبي الهيثم بن التيهان وسهل بن حنيف، وعبادة بن الصامت، وأبي أيوب الانصاري، وخزيمة بن ثابت ذي الشهادتين، وأبي سعيد الخدري وأمثالهم رضي الله عنهم،

And the Wilayah is for Amir Al-Momineenasws and those who continued upon the manifesto of their Prophetsaww and did not change, and did not replace, like Salman Al-Farsyra, and Abu Zarr Al-Ghafaryra, and Al-Miqdad Bin Al-Aswadra, and Ammar Bin Yasserra, and Huzeyfa Bin Al-Yamanra, and Abu Al-Haysam Bin Al-Tayhanra, and Sahl Bin Huneyf, and Abadah Bin Al-Samitra, and Abu Ayoub Al-Ansaryra, and Khuzeyman Bin Sabitra (with two testimonies), and Abu Saeed Al-Khudryra and their like, may Allahazwj be Pleased with them.

والولاية لاتباعهم وأشياعهم والمهتدين بهداهم السالكين منهاجهم رضوان الله عليهم ورحمته.

And the Wilayah is for their followers, and their Shias, and the ones guided by their guidance, travelling upon their manifesto, may the Pleasure of Allahazwj and Hisazwj Mercy be upon them.

وتحريم الخمر قليلها وكثيرها، وتحريم كل شراب مسكر قليله وكثيره، وما أسكر كثيره فقليله حرام، والمضطر لا يشرب الخمر لانها تقتله.

And the wine is Prohibited, its little and its more, and every intoxicating drink is Prohibited, its little and its more; and whatever the more of it intoxicates, its little is prohibited; and the desperate one cannot drink the wine for it would kill him.

وتحريم كل ذي ناب من السباع، وكل ذي مخلب من الطير، وتحريم الطحال فإنه دم، وتحريم الجري والسمك الطافي والمار ماهي والزمير وكل سمك لا يكون له فلس.

And Prohibited is every one with fangs from the wild animals, and every one from the birds with a claw. And Prohibited is the spleen for it is blood, and Prohibited is the catfish, and the sea horse, and the floating (dead) fish, and the glyptothorax (mountain catfish), and every fish not having scales for it, eating it is Prohibited.

واجتناب الكبائر وهي قتل النفس التي حرم الله عزوجل، والزناء، والسرقة، وشرب الخمر، وعقوق الوالدين، والفرار من الزحف، وأكل مال اليتيم ظلما، وأكل الميتة والدم ولحم الخنزير وما اهل لغير الله به من غير ضرورة، وأكل الربا بعد البينة، والسحت، والميسر وهو القمار، والبخس في المكيال والميزان، وقذف المحصنات،

And shun the major sins and these are – killing the soul which Allahazwj Mighty and Majestic Prohibited, and the adultery, and the theft, and drinking the wine, and disloyalty to the parents, and the fleeing from the army, and devouring the wealth of the orphans unjustly, and eating the dead and the blood and flesh of the swine, and whatever is offered to other than Allahazwj, from without necessity, and eating the usury after the explanation, and the ill-gotten gains, and the games of chance, and it is the gambling, and the undervaluation in the measurement and weight, and slandering the married woman.

واللواط، وشهادة الزور، واليأس من روح الله، والامن من مكر الله، و القنوط من رحمة الله، ومعونة الظالمين، والركون إليهم، واليمين الغموس، وحبس الحقوق من غير عسر، والكذب، والكبر، والاسراف، والتبذير، والخيانة، و الاستخفاف بالحج، والمحاربة لاولياء الله تعالى، والاشتغال بالملاهي، والاصرار على الذنوب.

And the sodomy, and the false testimony, and the despair from the Spirit of Allahazwj, and the feeling safe from the Plan of Allahazwj, and despairing from the Mercy of Allahazwj, and assisting the oppressors and the inclining towards them, and the false swearing, and withholding the rights from without being financially restrained, and the lying, and the arrogance, and the extravagance, and the wasting, and the betrayal, and the taking lightly with the Hajj, and the warring against the Guardiansasws of Allahazwj the Exalted, and the pre-occupation with the amusements, and the persistence upon the sins’.

وحدثني بذلك حمزة بن محمد بن أبي جعفر بن محمد بن زيد بن علي بن الحسين بن علي بن أبي طالب (عليه السلام) قال: حدثني أبو نصر قنبر بن علي بن شاذان، عن أبيه، عن الفضل بن شاذان، عن الرضا (عليه السلام): إلا أنه لم يذكر في حديثه أنه كتب ذلك إلى المأمون، وذكر فيه:

And it was narrated with that by Hamza Bin Muhammad Bin Abu Ja’far Bin Muhammad Bin Zayd, son of Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws, from Abu Nasr Qanmber Bin Ali Bin Shazan, from his father, from Al Fazl Bin Shazan, from Al-Rezaasws, except that he did not mention in his Hadeeth that heasws wrote that to Al-Mamoun, and mentioned in it: -

الفطرة مدين من حنطة وصاع من الشعير والتمر والزبيب.

‘Al-Fitra are two Mudds from wheat and one Sa’a from barley and the dates and the raisins’.

وذكر فيه: أن الوضوء مرة مرة فريضة، واثنتان إسباغ.

And mentioned in it: ‘The Wudu one time, one time is Obligatory, and twice is overdoing it’.

وذكر فيه: أن ذنوب الانبياء (عليهم السلام) صغائرهم موهوبة.

And mentioned in it: ‘The sins of the Prophetsas, their small ones are Gifted (Overlooked)’.

وذكر فيه: أن الزكاة على تسعة أشياء: على الحنطة والشعير والتمر والزبيب والابل والبقر والغنم والذهب والفضة.

And mentioned in it: ‘The Zakat is upon nine things – upon the wheat, and the barley, and the dates, and the raising, and the camels, and the cows, and the sheep, and the gold and the silver’’.¹³⁰

2 - ف: روي أن المأمون بعث الفضل بن سهل ذا الرباستين إلى الرضا (عليه السلام) فقال له: إني احب أن تجمع لي من الحلال والحرام والفرائض والسنن، فإنك حجة الله على خلقه ومعدن العلم،

It is reported that Al-Mamoun sent Al-Fazl Bin Sahl Zul Rabasteen to Al-Rezaasws, and he said to himasws, ‘I would love it if youasws could gather for me from the Permissible(s) and the Prohibitions and the Obligations and the Sunnahs, for youasws are a Divine Authority of Allahazwj upon Hisazwj creatures and a mine of knowledge’.

فدعا الرضا (عليه السلام) بدواة وقرطاس وقال للفضل: اكتب: بسم الله الرحمن الرحيم حسبنا شهادة أن لا إله إلا الله أحدا صمدا لم يتخذ صاحبة ولا ولد، قيوما سميعا بصيرا قويا قائما باقيا نورا، عالم لا يجهل، قادرا لا يعجز، غنيا لا يحتاج، عدلا لايجور، خلق كل شئ، ليس كمثله شئ، لا شبه له ولا ضد ولا ند ولا كفو،

Al-Rezaasws called for ink and paper and said to Al-Fazl: ‘Write: In the Name of Allahazwj the Beneficent, the Merciful. It suffices us, the testimony that there is no god except Allahazwj, Firs, Last, nor Taking a female companion nor a son, eternal, Hearing, Seeing, Strong, Established, Remaining, Light, Knowing nor ignorant, Able not unable, Needless not needy, Just not tyrannous, Creator of all things, there is nothing like Himazwj, there is no resemblance for Himazwj, nor an opponent, nor a match.

وأن محمدا عبده ورسوله وأمينه وصفوته من خلقه، سيد المرسلين، وخاتم النبيين، وأفضل العالمين، لانبي بعده، ولا تبديل لملته ولا تغيير، وأن جميع ما جاء به محمد (صلى الله عليه وآله) هو الحق المبين، نصدق به وبجميع من مضى قبله من رسل الله وأنبيائه وحججه،

And that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and Hisazwj Trustee, and Hisazwj elite from Hisazwj creatures, Chief of the Messengersas and last of the Prophetsas, and the most superior of the worlds. There is neither a Prophetas after himsaww nor any replacement of hissaww nation nor any change, and that the entirety of what Muhammadsaww came with, it is the clear Truth. We ratify it and the entirety from the Messengersas from the past before himsaww, and Hisazwj Prophetsas and Hisazwj Divine Authorities.

ونصدق بكتابه الصادق الذي لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد، وانه كتابه المهيمن على الكتب كلها، وانه حق من فاتحته إلى خاتمته، نؤمن بمحكمه ومتشابهه وخاصه وعامه و وعده ووعيده وناسخه ومنسوخه وقصصه وأخباره، لا يقدر واحد من المخلوقين أن يأتي بمثله،

And we ratify Hisazwj Book as the Truthful, the falsehood will not come from its front nor from behind it, a Revelation from the Wise, the Praise One, and that Hisazwj Book is the Dominant upon all the Books, and it is true from its beginning to its end. We believe in its Decisive, and its Allegorical, and its Special, and its General, and its Promises, and its Threats, and its Abrogating, and its Abrogated, and its Stories, and its News. None from the created beings is able upon coming with the like of it.

وأن الدليل والحجة من بعده علي أمير المؤمنين، والقائم بامور المسلمين، والناطق عن القرآن، والعالم بأحكامه، أخوه وخليفته ووصيه، والذي كان منه بمنزلة هارون من موسى علي بن أبي طالب أمير المؤمنين، وإمام المتقين، وقائد الغر المحجلين، ويعسوب المؤمنين، وأفضل الوصيين بعد النبيين،

And the evidence and the Divine Authority from after himsaww is Ali Amir Al-Momineenasws, and the one standing with the affairs of the Muslims, and the speaker on behalf of the Quran, and the knowledgeable one with its Rulings. Hissaww brotherasws, and hissaww Caliph and hissaww successorasws, and the one who was from himsaww at the status of Harounas from Musaas, Aliasws Bin Abu Talibasws Amir Al-Momineenasws, and Imamasws of the pious, and guide of the resplendent, and leader of the Momineen, and the most superior of the successorsas after the Prophetsas.

وبعده الحسن والحسين عليهما السلام واحد بعد واحد إلى يومنا هذا عترة الرسول، وأعلمهم بالكتاب والسنة، وأعدلهم بالقضية، وأولاهم بالامامة كل عصر وزمان، وأنهم العروة الوثقى، وأئمة الهدى والحجة على أهل الدنيا، حتى أن يرث الله الارض ومن عليها وهو خير الوارثين،

And after himasws are Al-Hassanasws and Al-Husaynasws, one after one, up to this day of ours, familyasws of the Rasoolsaww, and their most knowledgeable ones of them with the Book and the Sunnah, and their most just ones with the judging, and their foremost one with the Imamat of every era and time; and theyasws are the firmest handhold, and Imamsasws of the Guidance, and the Divine Authorities upon the people of the world, until Allahazwj Makes the earth and the ones upon it to be inherited, and Heazwj is the best of the Inheritors.

وأن كل من خالفهم ضال مضل، تارك للحق و الهدى، وأنهم المعبرون عن القرآن، الناطقون عن الرسل بالبيان، من مات لا يعرفهم ولا يتولاهم بأسمائهم وأسماء آبائهم مات ميتة جاهلية،

And every one who opposes themasws strays and strays others, neglecter of the Truth and the Guidance, and theyasws are the crossers on behalf of the Quran, the speakers on behalf of the Rasoolsaww with the explanation. One who dies not having recognised themasws, nor having befriended themasws, with theirasws names and names of theirasws forefathersasws, dies a death of the Pre-Islamic period (Kufr).

وأن من دينهم الورع والعفة والصدق والصلاح والاجتهاد وأداء الامانة إلى البر والفاجر، وطل السجود، والقيام بالليل، واجتناب المحارم، وانتظار الفرج بالصبر، وحسن الصحبة، وحسن الجوار، وبذل المعروف وكف الاذى، وبسط الوجه والنصيحة والرحمة للمؤمنين.

And from theirasws Religion is the devoutness, and the chastity, and the truthfulness, and the righteousness, and the striving, and giving the entrustments to the righteous and the immoral, and prolonging the Sajdah, and the standing at night, and the shunning of the Prohibitions, and awaiting the Relief (Al-Qaimasws) with patience, and good company, and good neighbourliness, and exerting the good deeds and refraining from the harming, and extending the face and the advice and the compassion to the Momineen.

ثم الوضوء كما أمر الله تعالى في كتابه غسل الوجه واليدين ومسح الرأس و الرجلين، واحد فريضة واثنان إسباغ، ومن زاد أثم ولم يوجر، ولا ينقض الوضوء إلا الريح والبول والغائط والنوم والجنابة،

Then the Wudu just as Allahazwj the Exalted Commanded in Hisazwj Book, washing the face and the hands and wiping the heard and the legs, once being Obligatory and twice being an overdo, and one who increases sins and will not be Recompensed; and nothing breaks the Wudu except the wind, and the urine, and the faeces, and the sleep, and the sexual impurity.

ومن مسح على الخفين فقد خالف الله و رسوله وكتابه، ولم يجز عنه وضوؤه، وذلك أن عليا خالف القوم في المسح على الخفين، فقال له عمر: رأيت النبي (صلى الله عليه وآله) يمسح، فقال علي (عليه السلام): قبل نزول سورة المائدة أو بعدها ؟ قال: لا أدري، قال علي (عليه السلام) لكنني أدري، ان رسول الله (صلى الله عليه وآله) لم يمسح على خفيه منذ نزلت سورة المائدة.

And one who wipes upon the two socks, so he has opposed Allahazwj and Hisazwj Rasoolsaww and Hisazwj Book, and his Wudu will not suffice from him, and that is because Aliasws opposed the people regarding the wiping upon the socks, so Umar said to himasws, ‘I saw the Prophetsaww wiping (such)’, so Aliasws said: ‘Before Revelation of Surah Al-Ma’idah or after it?’ He said, ‘I don’t know’. Aliasws said: ‘But Iasws do know. Rasool-Allahsaww did not wipe upon hissaww socks since the Revelation of Surah Al-Ma’idah’.

والاغتسال من الجنابة والاحتلام والحيض، وغسل من غسل الميت فرض، والغسل يوم الجمعة والعيدين ودخول مكة والمدينة وغسل الزيارة وغسل الاحرام ويوم عرفة وأول ليلة من شهر رمضان وليلة تسع عشرة منه وإحدى وعشرين وثلاث وعشرين منه سنة.

And the bathing from the sexual impurity, and the bed-wetting, and the menstruation, and bathing from washing the deceased is Obligatory; and the bathing on the day of Friday, and the two Eids, and entering Makkah and Al-Medina, and bathing for the Ziyarah, and bathing of the Ihraam, and day of Arafaat, and first night of a month of Ramazan, and night of the nineteenth from it, and twenty-first, and twenty third from it, is Sunnah.

وصلاة الفريضة: الظهر أربع ركعات، والعصر أربع ركعات، والمغرب ثلاث ركعات، والعشاء الآخرة أربع ركعات، والفجر ركعتان، فذلك سبع عشرة ركعة، والسنة أربع وثلاثون ركعة: منها ثمان قبل الظهر، وثمان بعدها، وأربع بعد المغرب، وركعتان من جلوس بعد عشاء الآخرة تعدان بواحدة، وثمان في السحر، والوتر ثلاث ركعات، وركعتان بعد الوتر،

And the Obligatory Salats are – Al-Zohr of four Cycles, and Al-Asr of four Cycles, and Al-Maghrib of three Cycles, and Al-Isha the last of four Cycles, and Al-Fajr of two Cycles, so that is seventeen Cycles. And the Sunnah are thirty-four Cycles – From these eight are before Al-Zohr, and eight after it, and four after Al-Maghrib, and two Cycles from sitting after Isha the last counting at one, and eight during the pre-dawn, and Al-Witr of three Cycles, and two Cycles after Al-Witr.

والصلاة في أول الاوقات، وفضل الجماعة على الفرد بكل ركعة ألفي ركعة، ولا تصل خلف فاجر، لا تقتدي إلا بأهل الولاية، ولا تصل في جلود الميتة ولا جلود السباع، والتقصير في أربع فراسخ بريد ذاهب، وبريد جاء اثنا عشر ميلا، وإذا قصرت أفطرت،

The Salat is (superior) during the first timing, and a merit of the congregation over the individual is a thousand Cycles for every one Cycle, and do not pray Salat behind an immoral, nor follow except the people of Al Wilayah, nor pray Salat in skins of the dead nor skins of the predators; and the shortening is regarding four Farsakhs, one Bareyd going and a Bareyd, coming twelve miles. And when you shorten, you break the Fast.

والقنوت في أربع صلوات: في الغداة، والمغرب، والعتمة، ويوم الجمعة صلاة الظهر، وكل القنوت قبل الركوع وبعد القراءة، والصلاة على الميت خمس تكبيرات، وليس في صلاة الجنائز تسليم، لان التسليم في صلاة الركوع والسجود، وليس لصلاة الجنازة ركوع ولا سجود،

And the Qunoot is during four Salats – during the morning, and Al-Maghrib, and the Isha, and day of Friday Salat Al-Zohr; and every Qunoot is before the Ruku and after the recitation; and the Salat upon the deceased is with five Takbeers, and there is no Tasleem (Salam) in the funeral Salat, because the Tasleem is in a Salat of Ruku and Sajdah, and there isn’t for the funeral Salat, neither a Ruku nor a Sajdah.

ويربع قبر الميت ولا يسنم، والجهر ببسم الله الرحمن الرحيم في الصلاة مع فاتحة الكتاب.

And square the grave of the dead and do not hump it; and the loudness with ‘In the Name of Allahazwj the Beneficent, the Merciful’ during the Salat with Opening of the Book (Chapter 1).

والزكاة المفروضة من كل مائتي درهم خمسة دراهم، ولا تجب فيما دون ذلك، وفيما زاد في كل أربعين درهما درهم ولا يجب فيما دون الاربعينات شئ، ولا تجب حتى يحول الحول، ولا تعطى إلا أهل الولاية والمعرفة، وفي كل عشرين دينارا نصف دينار.

And the Zakat is Obligatory, five Dirhams from every two hundred Dirhams, and it is not Obligated in what is besides that, and in whatever exceeds in every forty Dirhams, one Dirham, and nothing it Obligated below the forties, nor is it Obligated until the year turns around; and it will not be give except to the people of al Wilayah and the recognition; and in every twenty Dinars is a half Dinar.

والخمس من جميع المال مرة واحدة، والعشر من الحنطة والشعير والتمروالزبيب وكل شئ يخرج من الارض من الحبوب إذا بلغت خمسة أو سق ففيه العشر إن كان يسقى سيحا، وإن كان يسقى بالدوالي ففيها نصف العشر للمعسر والموسر، و يخرج من الحبوب القبضة والقبضتان، لان الله لا يكلف نفسا إلا وسعها، ولا يكلف العبد فوق طاقته، والوسق: ستون صاعا، والصاع: ستة أرطال وهو أربعة أمداد، والمد رطل وربع برطل العراقي، وقال الصادق (عليه السلام): هي تسعة أرطال بالعراقي، وستة أرطال بالمدني،

And the Khums is from the entirety of the wealth, once, and the tenth from the wheat and the barley, and the dates and the raisings, and every thing coming out from the earth from the cereals when it reaches five Owsaqa, so regarding it is the tenth, if it was irrigated by clouds, and if it was irrigated by the buckets, then in it would be half the tenth, for the financially constrained and the affluent, and a handful and the two handfuls would be taken out from the cereals, because Allahazwj does not Encumber a soul except to its capacity, nor does Heazwj Encumber the servant above his strength. And the Owsaq is of sixty Sa’a, and the Sa’a is six Ratl’s, and it is of four Mudds, and the Mudd is a Ratl and a quarter of the Iraqi Ratl. And Al-Sadiqasws said: ‘It is nine Ratl’s Iraqi, and six Ratl’s Medinite.

وزكاة الفطر فريضة على رأس كل صغير أو كبير، حر أو عبد، من الحنطة نصف صاع، ومن التمر والزبيب صاع، ولا يجوز أن تعطى غير أهل الولاية لانها فريضة،

And Zakat of Al-Fitra is an Obligation upon every head, small or big, free or slave; from the wheat is half a Sa’a, and from the dates and the raisins one Sa’a; and it is not allowed that you give to other than the people of Wilayah because it is an Obligation.

وأكثر الحيض عشرة أيام، وأقله ثلاثة أيام، والمستحاضة تغتسل وتصلي، والحائض تترك الصلاة ولا تقضي، وتترك الصيام وتقضيه.

And the maximum of the menstruation is ten days, and its minimum is three days, and the post-childbirth one will bathe and pray Salat, and the menstruating one will leave the Salat and not repay it, and she will leave the Fasting and will repay it.

ويصام شهر رمضان لرؤيته، ويفطر لرؤيتة، ولا يجوز التراويح في جماعة، وصوم ثلاثة أيام في كل شهر من كل عشرة أشهر شهر، خميس من العشر الاول، والاربعاء من الشعر الاوسط، والخميس من العشر الآخر، وصوم شعبان حسن وهو سنة، قال رسول الله (صلى الله عليه وآله): شعبان شهري، وشهر رمضان شهر الله. وإن قضيت فائت شهر رمضان متفرقا أجزأك.

And Fasts of a month of Ramazan is to its sighting, and breaking to its sighting; and the Taraweeh Salats are not allowed in congregation; and Fasting of three days during every month, from every ten months one month, a Thursday from the first ten days, and the Wednesday from the middle ten, and the Thursday from the last ten days. And Fasts of Shaban is good, and it is Sunnah. Rasool-Allahsaww said: ‘Shaban is mysaww month and month of Ramazan is a month of Allahazwj’. And repayment of a missed month of Ramazan separately would suffice you.

وحج البيت من استطاع إليه سبيلا، والسبيل زاد وراحلة، ولا يجوز الحج إلا متمتعا، ولا يجوز الافراد والقران الذي يعمله العامة، والاحرام دون الميقات لا يجوز، قال الله: (وأتموا الحج والعمرة لله) ولا يجوز في النسك الخصي لانه ناقص ويجوز الموجوء.

And Hajj of the House is for one who has the capability of a way to it, and the way is provision, and a ride; and the Hajj is not allowed except as Tamatto; and the individualising and pairing is not allowed which the general Muslims are doing; and the Ihraam besides the juncture is not allowed. Allahazwj Said: And complete the Hajj and the Umrah for Allah [2:196]; and the castrated is not allowed in the rituals because it is deficient, and the virile is allowed.

والجهاد مع إمام عادل، ومن قاتل فقتل دون ماله ورحله ونفسه فهو شهيد ولا يحل قتل أحد من الكفار في دار التقية إلا قاتل أو باغ، ذلك إذا لم تحذر على نفسك، ولا أكل أموال الناس من المخالفين وغيرهم، والتقية في دار التقية واجبة. ولا حنث على من حلف تقية يدفع بها ظلما عن نفسه.

And the Jihad is with the just Imamasws; and the one who fights and is killed for his wealth and his ride and his self, is a martyr, and it is not Permissible to kill anyone from the Kafirs during a time of Taqaiyya except a fighter or a rebel, that is when you do not fear upon yourself; and do not devour the wealth of the people from the adversaries and others; and the Taqaiyya during the time of Taqaiyya is Obligatory; and there is no sin upon the one who swears out of Taqaiyya to defend by it an injustice upon himself.

والطلاق بالسنة على ما ذكر الله جل وعز وسنه نبيه، ولا يكون طلاق بغير سنة، وكل طلاق يخالف الكتاب فليس بطلاق، وكل نكاح يخالف السنة فليس بنكاح، ولا تجمع بين أكثر من أربع حرائر، وإذا طلقت المرأة ثلاث مرات للسنة لم تحل له حتى تنكح زوجا غيره، وقال أمير المؤمنين (عليه السلام): اتقوا المطلقات ثلاثا فإنهن ذوات أزواج.

And the divorce with the Sunnah is upon what Allahazwj Majestic and Mighty Mentioned and Hisazwj Prophetsaww made it a Sunnah; and the divorce does not happen without Sunnah, and every divorce opposing the Book isn’t a divorce, and every marriage opposing the Sunnah isn’t a marriage; and you cannot gather between more than four free ones (as wives); and when the woman is divorced three times on the Sunnah she should not be Permissible for him until she marries someone else. And Amir Al-Momineenasws said: ‘Fear the ones divorced thrice (in one sitting), for these are with husbands.

والصلاة على النبي (صلى الله عليه وآله) في كل المواطن عند الرياح والعطاس وغير ذلك. وحب أولياء الله وأوليائهم وبغض أعدائه والبراءة منهم ومن أئمتهم.

And the Salawat upon the Prophetsaww is in all places, during the sneezing and the winds (burping) and other than that. It is Obligatory (to befriend) the Guardiansasws of Allahazwj and theirasws friends and hating Hisazwj enemies and the disavowment from them and from their leaders.

وبر الوالدين وإن كانا مشركين فلا تطعهما، وصاحبهما في الدنيا معروفا لان الله يقول: (اشكر لي ولوالديك إلي المصير وإن جاهداك على أن تشرك بي ما ليس لك به علم فلا تطعهما) فال أمير المؤمنين (عليه السلام): ما صاموا لهم ولا صلوا ولكن أمروهم بمعصية الله فأطاعوهم، ثم قال: سمعت رسول الله (صلى الله عليه وآله) يقول: من أطاع مخلوقا في غير طاعة الله عزوجل فقد كفر واتخذ إلها من دون الله.

And kindness with the parents and even if they were Polytheists, but do not obey them, and accompany them in the world goodly because Allahazwj is Saying: “Be thankful to Me and to your parents! To Me is the destination” [31:14] And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them, [31:15]. Amir Al Momineenasws said: ‘They neither prayed to them (priests) nor Fasted, but they (priests) ordered them with disobeying Allahazwj, so they obeyed them’. Then heasws said: ‘Iasws heard Rasool-Allahsaww saying: ‘One who obeys a created being in other than an obedience of Allahazwj Mighty and Majestic, so he has committed Kufr and taken a god from besides Allahazwj’.

وذكاة الجنين ذكاة امه. وذنوب الانبياء (عليهم السلام) صغار موهوبة لهم بالنبوة. والفرائض على ما أمر الله لا عول فيها، ولا يرث مع الوالدين والولد أحد إلا الزوج والمرأة، وذو السهم أحق ممن لا سهم له، وليست العصبة من دين الله.

And Zakat of the foetus is Zakat of its mother. And the small sins of the Prophetsas are gifted for themas (Overlooked) with the Prophet-hood. And the Obligation are based upon what Allahazwj Commanded, there is no changing in these; and no one will inherit with the parents and the child except the husband and the wife; and the one with a share is more rightful than the one who has not share for him; and the tribalism is not from the Religion of Allahazwj.

والعقيقة عن المولود الذكر والانثى يوم السابع، ويحلق رأسه يوم السابع، و يسمى يوم السابع، ويتصدق بوزن شعره ذهبا أو فضة يوم السابع.

And the Aqeeqa on behalf of the new born male and the female is on the seventh day, and its head would be shaved on the seventh day, and it would be named on the seventh day, and charity would be given with the weight of his hair in gold or silver on the seventh day.

وإن أفعال العباد مخلوقة خلق تقدير لا خلق تكوين، ولا تقل بالجبر ولا بالتفويض، ولا يأخذ الله البرئ بجرم السقيم، ولا يعذب الله الابناء والاطفال بذنوب الآباء، وإنه قال: (ولا تزر وازرة وزر اخرى وأن ليس للانسان إلا ما سعى) والله يغفر ولا يظلم، ولا يفرض الله على العباد طاعة من يعلم أنه يظلمهم ويغويهم، ولا يختار لرسالته ويصطفي عباده من يعلم أنه يكفر ويعبد الشيطان من دونه.

And the deeds of the servants are creations, creations of determination nor creation of bringing into being; and do not speak with the delegation, and Allahazwj does not Seize the cured with the crime of the sick, nor does Allahazwj Punish the sons and the children for the sins of the fathers, and Heazwj Said: A bearer of a burden will not bear the burden of another [53:38] And there wouldn’t be for the human being except what he strives for [53:39]; and Allahazwj Forgives and is not unjust, and Heazwj did not Obligate upon the servants to obey one Heazwj Know that he would oppress them and deviate them, nor did Heazwj Choose for Hisazwj Message and Selected from Hisazwj servants one Heazwj Knows he would disbelieve and worship the Satanla from besides Himazwj.

وإن الاسلام غير الايمان، كل مؤمن مسلم، وليس كل مسلم مؤمنا، لا يسرق السارق حين يسرق وهو مؤمن، ولا يشرب الشارب حين يشرب الخمر وهو مؤمن، ولا يقتل النفس التي حرم الله بغير الحق وهو مؤمن، وأصحاب الحدود لا مؤمنون ولا كافرون وإن الله لايدخل النار مؤمنا وقد وعده الجنة والخلود فيها،

And Islam is other than the Eman; every Momin is a Muslim and every Muslim isn’t a Momin. The thief will not steal when he steals while he is a Momin, nor will the drinker drink when he drinks the wine while he is a Momin; and he will not kill the soul which Allahazwj Prohibited, without right while he is a Momin; and the recipients of the legal Punishments are neither Momineen nor Kafirs; and Allahazwj will not Enter a Momin into the Fire and Heazwj has already Promised him the Paradise and the eternality therein.

ومن وجبت له النار بنفاق أو فسق أو كبيرة من الكبائر لم يبعث مع المؤمنين ولا منهم، ولا تحيط جهنم إلا بالكافرين، وكل إثم دخل صاحبه بلزومه النار فهو فاسق، ومن أشرك أو كفر أو نافق أو أتى كبيرة من الكبائر، والشفاعة جائزة للمستضفعين. والامر بالمعروف والنهي عن المنكر باللسان واجب.

And the one upon whom the Fire is Obligated due to hypocrisy, or mischief, or a major sin from the major sins, will not be Resurrected along with the Momineen nor from them, nor will Hell encompass except with the Kafirs’ and every sin entering its perpetrator necessitating the Fire to him, is a mischief-maker, and one who associates, o disbelieves, or hypocritical, or comes to a major sin from the major sins; and the intercession is allowed for the weak ones. And, the enjoining with the good and forbidding from the evil with the tongue, is Obligatory.

والايمان أداء الفرائض، واجتناب المحارم، والايمان هو معرفة بالقلب، وإقرار باللسان، وعمل بالاركان. والتكبير في الاضحى خلف عشر صلوات يبتدؤ من صلاة الظهر من يوم النحر، وفي الفطر في خمس صلوات يبتدؤ بصلاة المغرب من ليلة الفطر.

And the Eman is fulfilling the Obligations, and shunning the Prohibitions; and the Eman it is recognition by the heart and acceptance by the tongue and action by the limbs. And the Takbeers during the (Eid) Al-Az’ha is behind ten Salat beginning from Salat Al-Zohr on the day of the sacrifice, and during (Eid) Al-Fitr during five Salats beginning with Salat Al-Maghrib from the night of Al-Fitr.

والنفساء تقعد عشرين يوما لا أكثر منها، فإن طهرت قبل ذلك صلت وإلا فإلى عشرين يوما ثم تغتسل وتصلي وتعمل عمل المستحاضة.

And the ones of post-childbirth would sit back for twenty days, no more than it, so if she is clean before that, she would pray Salat, or else up to twenty days, then she would bathe and pray Salat and do the deed of the menstruating one.

وتؤمن بعذاب القبر، ومنكر ونكير، والبعث بعد الموت والحساب، والميزان، والصراط، والبراءة من أئمة الضلال وأتباعهم، والموالات لاولياء الله، وتحريم الخمر قليلها وكثيرها، وكل مسكر خمر، وكل ما أسكر كثيره فقليله حرام، والمضطر لا يشرب الخمر فإنها تقتله،

And you will believe in Punishment of the grave, and Munkar and Nakeer (Questioning Angels), and the Resurrection after the death, and the Reckoning, and the Scale, and the Bridge. And the disavowment is from the straying imams and their followers, and the friendship is with the Guardiansasws of Allahazwj; and Prohibition is of the wine, its little and its more, and every intoxicant is (classified as) wine, and all what its more intoxicates, its little is Prohibited; and the desperate one should not drink the wine because it will kill him.

وتحريم كل ذي ناب من السباع، وكل ذي مخلب من الطير، وتحريم الطحال فإنه دم، والجري والطافي والمارماهي والزمير، وكل شئ لا يكون له قشور، ومن الطير مالا يكون قانصة له، ومن البيض كل ما اختلف طرفاه فحلال أكله، وما استوى طرفاه فحرام أكله،

And Prohibited is all from the wild animals with fangs, and all from the birds with claws; and the spleen is Prohibited because it is blood, and Prohibited is the catfish, and the sea horse, and the floating (dead) fish, and the glyptothorax (mountain catfish), and every (fish) not having scales for it, eating it is Prohibited, and from the bird what does not happen to have a crop for it, and from the eggs what its sides differ (oblong) is Permissible to it, and what its sides are even (circular), it is Prohibited to eat it.

واجتناب الكبائر: وهي قتل النفس التي حرم الله، وشرب الخمر، وعقوق الوالدين، والفرار من الزحف، وأكل مال اليتامى ظلما، وأكل الميتة والدم ولحم الخنزير وما اهل لغير الله به من غير ضرورة به، وأكل الربا والسحت بعد البينة، والميسر، والبخس في الميزان والمكيال، وقذف المحصنات، والزنا، واللواط،

And shun the major sins and these are – killing the soul which Allahazwj Prohibited, and drinking the wine, and disloyalty to the parents, and the fleeing from the army, and devouring the wealth of the orphans unjustly, and eating the dead and the blood and flesh of the swine and whatever is offered to other than Allahazwj, from without a necessity with it, and consuming the usury and the ill-gotten gains after the explanation, and the games of change, and the undervaluation in the weighing and the measuring, and slandering the married women, and the adultery, and the sodomy.

وشهادات الزور، واليأس من روح الله، والامن لمكر الله والقنوط من رحمة الله، ومعاونة الظالمين والركون إليهم، واليمين الغموس، وحبس الحقوق من غير عسر، والمكر والكفر، والاسراف، والتبذير، والخيانة، وكتمان الشهادة، والملاهي التي تصدعن ذكر الله مثل الغناء وضرب الاوتار، والاصرار على الصغائر من الذنوب،

And the false testimony, and the despair from the Spirit of Allahazwj, and the feeling safe from the Plan of Allahazwj, and the despair from Mercy of Allahazwj, and assisting the oppressors and the inclining towards them, and the false swear, and withholding the rights from without having financial difficulties, and the plotting, and the Kufr, and the extravagance, and the wasting, and the betrayal, and concealing the testimony, and the amusements which hinder from Zikr of Allahazwj, like the singing and striking of the strings, and the persistence upon the small ones from the sins.

فهذا اصول الدين. والحمد لله رب العالمين، وصلى الله على نبيه وآله وسلم تسليما.

So, these are the Principles of the Religion (Usool Al Deen), and the Praise is for Allahazwj, Lordazwj of the worlds, and may Allahazwj Send Salawat upon Hisazwj Prophetsaww and hissaww Progenyasws, and submit submissively’’.¹³¹

3 - وأقول: وجدت بخط الشيخ محمد بن علي الجبائي نقلا من خط الشيخ الشهيد محمد بن مكي قدس الله روحهما ما هذه صورته: يروي السيد الفقيه الاديب النسابة شمس الدين أبو علي فخار بن معد جزء فيه أحاديث مسندة عن علي بن موسى الرضا الامام المعصوم عليه الصلاة والسلام

And I (Majlisi) am saying, ‘I found in the handwriting of the sheykh Muhammad Bin Ali Al Jabaie, copied from the handwriting of the sheykh Al Shaheed Muhammad Bin Makky, may Allahazwj Sanctify both their souls, what is this image, reported by Al Seyyid, the jurist, the teacher, Al Nasabat Shams Al Deen Abu Ali Fakhar Bin Ma’ad. There is a part wherein are Ahadeeth attributed to be from Ali Bin Musa Al Rezaasws, the Infallible Imamasws.

قراءة على الشيخ أبي طالب عبد الرحمن بن محمد بن عبد السميع الهاشمي الواسطي وأنهاه في ذي الحجة سنة أربع عشرة وستمائة في منزل الشيخ بقرى واسط، ورأيت خطه له بالاجازة وإسناد الشيخ عن أبي الحسن علي بن أبي سعد محمد بن إبراهيم الخباز الازجي بقراءته عليه عاشر صفر سنة سبع وخمسين وخمسمائة، عن الشيخ أبي عبد الله الحسين بن عبد الملك بن الحسين الخلال بقراءة غيره عليه وهو يسمع في يوم الجمعة رابع صفر سنة ثلاث عشرة وخمس مائة،

It was recited unto the sheykh Abu Talib Abdul Rahman Bin Muhammad Bin Abdul Samie Al Hashimy Al Wasity, and he concluded it in Zihajj of the year six hundred and fourteen by the recitation of Wasit, and I saw his handwriting to it with the permission and a chain of the sheykh Abu al Hassan Ali Bin Abu Saeed Muhammad Bin Ibrahim Al Khabaz Al Azjy, by his recitation to him on the tenth of Safar of the year five hundred and fifty seven, from the sheykh Abu Abdullah Al Husayn Bin Abdul Malik Bin Al Husayn Al Khalal by a recitation of someone else to him, and he heard it during the day of Friday of the fourth of Safar of the year five hundred and thirteen.

عن الشيخ أبي أحمد حمزة بن فضالة بن محمد الهروي بهراة، عن الشيخ أبي إسحاق إبراهيم بن محمد بن عبد الله بن يزداد بن على بن عبد الله الرازي ثم البخاري ببخارى قرئ عليه في داره في صفر سنة سبع وتسعين وثلاثمائة، قال حدثنا أبو الحسن علي بن محمد بن مهرويه القزويني بقزوين، قال: حدثنا داود بن سليمان بن يوسف بن أحمد الغازي، قال:

From the sheykh Abu Ahmad Hamza Bin Fazalat Bin Muhammad Al Harwy at Hira, from the sheykh Abu Is’haq Ibrahim Bin Muhammad Bin Abdullah Bin Yazdad Bin Ali Bin Abdullah Al Razy, then Al Bukhary at Bukhara, recited to him in his house during Safar of the year three hundred and ninety seven, from Abu Al Hassan Ali Bin Muhammad Bin Mahrawiya Al Qazwiny, from Dawood Bin Suleyman Bin Yusuf Bin Ahmad Al Gahzy who said,

حدثني علي بن موسى الرضا (عليه السلام)، عن أبيه، عن آبائه عليهم السلام بأسمائهم في كل سند إلى رسول الله (صلى الله عليه وآله): الايمان إقرار باللسان، و معرفة بالقلب، وعمل بالاركان.

‘It was narrated to me by Ali Bin Musa Al-Rezaasws, from hisasws fatherasws, from hisasws forefathers with theirasws names in every chain going up to Rasool-Allahsaww: ‘The Eman is acceptance by the tongue, and recognition by the heart and action by the limbs’.

قال علي بن مهرويه: قال أبو حاتم محمد بن إدريس الرازي: قال أبو الصلت عبد السلام بن صالح الهروي: لوقرئ هذا الاسناد على مجنون لافاق.

Ali Bin Mahrawiya said, ‘Abu Hatim Muhammad Bin Idrees Al Razy said, ‘Abu Al Salt Abdul Salam Bin Salih Al Harwy said,

‘If this chain were to be recited unto an insane person, he would wake up (be cured)’.

قال الشيخ أبو إسحاق: سمعت عبد الرحمن بن أبي حاتم الرازي يقول: كنت مع أبي بالشام فرأيت رجلا مصروعا فذكرت هذا الاسناد فقلت: اجرب هذا فقرأت عليه هذا الاسناد فقام الرجل ينفض ثيابه ومر.

The sheykh Abu Is’haq said, ‘I heard Abdul Rahman Bin Abu Hatim Al Razy saying,

‘I was with my father in Syria and I saw a man in epileptic shock, so I remembered this chain and I said, ‘Try this’, and I read this chain unto him, the man stood up, shook his clothes and went on’’.¹³²

4 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): ليس منا من غش مسلما، أو ضره، أو ماكره.

And by this chain,

‘Rasool-Allahsaww said: ‘He isn’t from usasws, one who cheats a Muslim, or harms him, or plots (against) him’’.¹³³

5 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): أتاني جبرئيل عن ربي تعالى فيقول: ربي يقرؤك السلام ويقول لك: يا محمد بشر المؤمنين الذين يعملون الصالحات ويؤمنون بك وبأهل بيتك بالجنة فلهم عندي جزاء الحسنى وسيد خلون الجنة.

And by this chain,

‘Rasool-Allahsaww said: ‘Jibraeelas came to mesaww from myasws Lordazwj the Exalted and heas said: ‘Myas Lordazwj conveys the Greetings to yousaww and is Saying to yousaww: “O Muhammadsaww! Give glad tidings of the Paradise to the Momineen, those who are doing the righteous deeds and are believing in yousaww and in the Peopleasws of yoursaww Household. For them, with Meazwj is the excellent Recompense and they will be entering the Paradise”’.¹³⁴

6 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): مثل المؤمن عند الله كمثل ملك مقرب وإن المؤمن أغلى عند الله من ملك مقرب، وليس أحد أحب إلى الله من تائب مؤمن أو مؤمنة تائبة.

And by this chain,

‘Rasool-Allahsaww said: ‘An example of the Momin in the Presence of Allahazwj is like an example of an Angel of Proximity, and that the Momin is more precious in the Presence of Allahazwj than an Angel of Proximity, and there isn’t anyone more Beloved to Allahazwj than a repentant Momin or a repentant Momina’’.¹³⁵

7 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): إياكم ومخالطة السلطان فإنه ذهاب الدين، وإياكم ومعونته فإنكم لاتحمدون أمره.

And by this chain,

‘Rasool-Allahsaww said: ‘Beware of mingling with the ruling authority for it is a departure of the Religion, and beware of assisting him (the ruler) for you will not be fearing his command (rule)’’.¹³⁶

8 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): من مر على المقابر وقرأ قل هو الله أحد احدى عشرة مرة ثم وهب أجره للاموات اعطي أجره بعدد الاموات.

And by this chain,

‘Rasool-Allahsaww said: ‘One who passes by the graves and recites: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) twenty-one times, then he gifts its Recompense to the dead ones, he would be Given his Recompense of the number of the dead (In that graveyard)’’.¹³⁷

9 - وبهذا الاسناد كان النبي (صلى الله عليه وآله): إذا أصابه صداع أو غير ذلك بسط يديه و قرأ الفاتحة والمعوذتين ومسح بهما وجهه فيذهب عنه ماكان يجد.

And by this chain,

‘The Prophetsaww, whenever hesaww had a headache or other than that (pain), would extend hissaww hand and recite (Surah) Al-Fatiha and Al-Maw’azatain (Surah 113 & 114), and wipe hissaww hand and hissaww face with these two, and it would go away from himsaww whatever (pain) hesaww had found’’.¹³⁸

10 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): النظر في ثلاثة أشياء عبادة: النظر في وجه الوالدين، وفي المصحف، وفي البحر.

And by this chain,

‘Rasool-Allahsaww said: ‘The looking into three things is (an act of) worship: ‘The looking in faces of the parents, and into the Parchment (Quran), and into the sea’’.¹³⁹

11 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): من ترك معصية مخافة من الله أرضاه الله يوم القيامة.

And by this chain,

‘Rasool-Allahsaww said: ‘One who leaves (an act of) disobedience fearing from Allahazwj, Allahazwj would Please him on the Day of Qiyamah’’.¹⁴⁰

a12 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله) الولد الصالح ريحان من رياحين الجنة.

And by this chain,

‘Rasool-Allahsaww said: ‘The righteous son is an aroma from the aromas of the Paradise’’.¹⁴¹

b12 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): العلم خزائن ومفاتحه السؤال، فاسألوا يرحمكم الله فإنه يوجر أربعة: السائل، والمعلم، والمستمع، والمحب لهم.

And by this chain,

‘Rasool-Allahsaww said: ‘The knowledge is a treasure, and its key is the questioning, therefore ask, may Allahazwj have Mercy on you all, as four people would be Recompensed – the questioner, and the teacher, and the listener, and one who loves them’’.¹⁴²

13 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): إن الله يبغض الرجل يدخل عليه بيته فلا يقاتل.

And by this chain,

‘Rasool-Allahsaww said: ‘Surely Allahazwj Hates the man who is entered upon (by a trespasser) in his house and he does not fight back’’.¹⁴³

14 - وبهذا الاسناد عن علي (عليه السلام) لو رأى العبد أجله وسرعته إليه لابغض الامل وطلب الدنيا.

And by this chain,

‘From Aliasws: ‘If the servant were to see (consider) his death and its quickness to him, he would hate the wishes and seeking the world’’.¹⁴⁴

15 - وبهذا الاسناد عن رسول الله (صلى الله عليه وآله) ثلاث أخافهن على امتي من بعدي: الضلالة بعد المعرفة، ومضلات الفتن، وشهوة البطن والفرج.

And by this chain,

‘From Rasool-Allahsaww: ‘There are three Isaww am fearing upon mysaww community from after mesaww – the straying after the recognition, and the shadow of Fitna, and the lustful desires of the belly and the private parts’’.¹⁴⁵

16 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): أربعة أنا شفيع لهم يوم القيامة ولو أتوا بذنوب أهل الارض: الضارب بسيفه أمام ذريتي، والقاضي لهم حوائجهم، و الساعي لهم في حوائجهم عند ما اضطر وا إليه، والمحب لهم بقلبه ولسانه.

And by this chain,

‘Rasool-Allahsaww said: ‘There are four Iasws will intercede for them and even if they were to come with the sins of (all) the people of the earth – The striker by his sword for an Imamasws of mysaww offspring, and the fulfiller of theirasws needs for themasws, and the striver for themasws regarding theirasws needs during whatever theyasws are desperate to it, and the one who loves themasws by his heart and his tongue’’.¹⁴⁶

17 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): يا علي إذا كان يوم القيامة تعلقت بحجزة الله وأنت متعلق بحجزتي، وولدك متعلقون بحجزتك، وشيعة ولدك متعلقون بحجزتهم، فترى أين يؤمر بنا.

And by this chain,

‘Rasool-Allahsaww said: ‘O Aliasws! When it will be the Day of Qiyamah, Isaww shall attach with the Side (Light) of Allahazwj, and youasws will hold on to mysaww side, and yourasws sonsasws will hold on to yourasws side, and the Shias of yourasws sonsasws will be holding on to theirasws sides, so youasws will see where we are Commanded to go’’.¹⁴⁷

18 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): كأني قد دعيت فأجبت وإني تارك فيكم الثقلين، أحدهما أعظم من الآخر: كتاب الله حبل ممدود من السماء إلى الارض، وعترتي أهل بيتي، فانظروا كيف تخلفوني فيهم.

And by this chain,

‘Rasool-Allahsaww said: ‘It is as if Iasws have been Called (by Allahazwj) and have responded, and Isaww am leaving behind among you all the two weighty things, one of them being greater than the other – Book of Allahazwj, an extended Rope from the sky to the earth, and mysaww familyasws the Peopleasws of mysaww Household, therefore look (consider) how you will be opposing mesaww regarding themasws’’.¹⁴⁸

19 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): عليكم بحسن الخلق فإن حسن الخلق في الجنة لا محالة، وإياكم وسوء الخلق فإن سوء الخلق في النار لا محالة.

And by this chain,

‘Rasool-Allahsaww said: ‘Upon you is to be with the good manners, for the goodness would be in the Paradise inevitably, and beware of the evil manners, for the evil manners would be in the Fire inevitably’’.¹⁴⁹

20 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): لويعلم العبد ما في حسن الخلق لعلم أنه محتاج أن يكون له خلق حسن.

And by this chain,

‘Rasool-Allahsaww said: ‘If the servant were to know what is in the good mannerisms, he would know that he is needy that there should happen to be good manners for him’’.¹⁵⁰

21 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): من قال حين يدخل السوق: سبحان الله والحمد لله ولا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت وهو حي لا يموت، بيده الخير وهو على كل شئ قدير) اعطي من الاجر بعدد ما خلق الله يوم القيامة.

And by this chain,

‘Rasool-Allahsaww said: ‘One who when he enters the market, says, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except Allahazwj Alone there is no associate for Himazwj, for Himazwj is the Kingdom and for Himazwj the Praise. Heazwj Causes to live and Causes to die, in Hisazwj Hand is the good, and Heazwj is Able upon all things’, would be Given from the Recompense of the number of whatever Allahazwj Created, on the Day of Judgment’’.¹⁵¹

22 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): حافظوا على الصلوات الخمس، فإن الله تبارك وتعالى إذا كان يوم القيامة يدعو بالعبد، فأول شئ يسأل عنه الصلاة فإن جاء بها تاما وإلا زخ في النار.

And by this chain,

‘Rasool-Allahsaww said: ‘Be preserving upon the five (daily) Salats, for when it will be the Day of Qiyamah, Allahazwj Blessed and Exalted will Call the servant and the first thing Heazwj would Question him about is the Salat. So, if he has come with it complete (then fine), or else he would be pushed hard into the Fire’’.¹⁵²

23 - وبهذا الاسناد قال رسول الله (صلى الله عليه وآله): ما يقلب: جناح طائر في الهواء إلا له عندنا فيه علم.

And by this chain,

‘Rasool-Allahsaww said: ‘There does not flap a wing of a bird in the air except and with usasws there is knowledge of it’’.¹⁵³

(باب 21) * * (مناظرات أصحابه وأهل زمانه صلوات الله عليه) *

CHAPTER 21 – DEBATES OF HISasws COMPANIONS AND THE PEOPLE OF HISasws ERA

1 - قال السيد المرتضى رحمه الله في كتاب الفصول: سأل علي بن ميثم رحمه الله أبا الهذيل العلاف فقال: ألست تعلم أن إبليس ينهى عن الخير كله ويأمر بالشر كله ؟ فقال: بلى، قال: فيجوز أن يأمر بالشر كله وهو لا يعرفه ؟ وينهى عن الخير كله وهو لا يعرفه ؟ قال: لا،

Al-Seyyid Al-Murtaza said in the book ‘Al-Fusool’, ‘Ali Bin Al-Maysam asked Abu Al-Hazeyl Al-Alaaf saying, ‘Don’t you know that Ibleesla forbids from the good, all of it, and instructs with the good, all of it?’ He said, ‘Yes’. He said, ‘Is it allowed the hela instructs with all of the evil while hela does not know it? And hela would forbid from all the good while hela does not know it?’ He said, ‘No’.

فقال له أبو الحسن: فقد ثبت أن إبليس يعلم الشر والخير كله، قال أبو الهذيل: أجل، قال: فأخبرني عن إمامك الذي تأتم به بعد الرسول (صلى الله عليه وآله) هل يعلم الخير كله والشر كله ؟ قال: لا، قال له: فإبليس أعلم من إمامك إذا، فانقطع أبو الهذيل.

Abu Al Hassan said to him, ‘Then it has been proved that Ibleesla does know the evil and the good, all of it’. Abu Al Hayzal said, ‘Inform me about your imam whom you take as an imam with after the Rasoolsaww, does he know all of the good and all of the evil?’ He said, ‘No’. He said to him, ‘Then Ibleesla is more knowledgeable than your imam then’. Abu Al Hazeyl cut off’’.¹⁵⁴ (P.s. – This is not a Hadeeth)

2 - وقال أبو الحسن علي بن ميثم يوما آخر لابي الهذيل: أخبرني عمن أقر على نفسه بالكذب وشهادة الزور هل يجوز شهادته في ذلك المقام على آخر ؟ فقال أبو الهذيل: لا يجوز ذلك،

And Abu Al Hassan Ali Bin Maysam said one another day to Abu Al Hazeyl, ‘Inform me about the one accepts upon himself with the lies and the false testimony, is his testimony allowed in that place against another?’ Abu Al Hazeyl said, ‘That is not allowed’.

قال أبو الحسن: أفلست تعلم أن الانصار ادعت الامرة لنفسها ثم أكذبت نفسها في ذلك المقام، وشهدت بالزور، ثم أقرت بها لابي بكر و شهدت بها له ؟ فكيف تجوز شهادة قوم أكذبوا أنفسهم وشهدوا عليها بالزور مع ما أخذنا رهنك من القول في ذلك ؟

Abu Al Hassan said, ‘Don’t you know that the Helpers claimed the command for themselves, then belied themselves in that place, and testified with the falsehood, then accepted it for Abu Bakr, and testified with it for him? So, how come you allow a testimony of a group who belied themselves and testified upon it with the falsehood along with what we took your pledge from the word regarding that?’’

وقال لي الشيخ أدام الله حراسته: هذا كلام موجز في البيان، والمعنى فيه على الايضاح أنه إذا كان الدليل عند من خالفنا على إمامة أبي بكر إجماع المهاجرين عليه فيما زعمه والانصار وكان معترفا ببطلان شهادة الانصار من حيث أقرت على نفسها بباطل ما ادعته من استحقاق الامامة

And the sheykh, may Allahazwj Watch him, said to me, ‘This is speech of one who is frustrated regarding the explanation, and meaning in it upon the clarification what when it was the evidence in the presence of the one who opposes us upon the imamate of Abu Bakr, the Emigrates and the Helpers were untied upon it in what he claimed, and they both acknowledged the falsity of the testimony of the Helpers from where they accepted upon themselves with the falsity of its claim of the rightfulness of the imamate.

فقد صار وجود شهادتهم كعدمها، وحصل الشاهد بإمامة أبي بكر بعض الامة لاكلها، وبطل ما ادعوه من الاجماع عليها، ولا خلاف بيننا وبين خصومنا أن إجماع بعض الامة ليس بحجة فيما ادعاه، وأن الغلط جائز عليه، وفي ذلك فساد الاستدلال على إمامة أبي بكر بما ادعاه القوم، وعدم البرهان عليها من جميع الوجوه.

So the existence of their testimony is like nothingness, and the witness attained the imamate of Abu Bakr by some of the community, not all of it, and it invalidates what they are claiming of the consensus upon it, and there is no differing between us and the ones debating us that the consensus of some of the community isn’t a proof regarding what he claimed, and that the error is allowed upon it; and in that is the corruption of the evidence upon imamate of Abu Bakr with what the people are claiming, and the negation of the evidences upon it from the entirety of the aspects’’.¹⁵⁵ (P.s. – This is not a Hadeeth)

3 - - قال: وأخبرني الشيخ أيضا قال: جاء ضرار إلى أبي الحسن علي بن ميثم رحمه الله فقال له: يا أبا الحسن قد جئتك مناظرا، فقال له أبو الحسن: وفيم تناظرني ؟ قال: في الامامة، قال: ما جئتني والله مناظرا ولكنك جئت متحكما، قال ضرار: ومن أين لك ذلك ؟ قال أبو الحسن: علي البيان عنه، أنت تعلم أن المناظرة ربما انتهت إلى حد يغمض فيه الكلام فيتوجه الحجة على الخصم، فيجهل ذلك أو يعاند وإن لم يشعر بذلك منه أكثر مستمعيه بل كلهم، ولكنني أدعوك إلى منصفة في القول، اخترأحد الامرين: إما أنتقبل قولي في صاحبي وأقبل قولك في صاحبك فهذه واحدة، فقال ضرار: لا أفعل ذلك، قال له أبو الحسن: ولم لا تفعل ؟ قال: لانني إذا قبلت قولك في صاحبك قلت لي: إنه كان وصي رسول الله (صلى الله عليه وآله)، وأفضل من خلفه، وخليفته على قومه، وسيد المسلمين، فلا ينفعني بعد ذلك مثل أن أقول: إن صاحبي كان صديقا واختاره المسلمون إماما، لان الذي قبلته منك يفسد علي هذا، قال أبو الحسن: فاقبل قولي في صاحبك، وأقبل قولك في صاحبي، قال ضرار: وهذا لا يمكن أيضا لاني إذا قبلت قولك في صاحبي قلت لي: كان ضالا مضلا ظالما لآل محمد (صلى الله عليه وآله) قعد غير مجلسه، ودفع الامام عن حقه، وكان في عصر النبي (صلى الله عليه وآله) منافقا، فلا ينفعني قبولك قولي فيه: إنه كان خيرا فاضلا، وصاحبا أمينا، لانه قد انتقض بقبولي قولك فيه: إنه كان ضالا مضا، فقال له أبو الحسن رحمه الله: فإذا كنت لا تقبل قولك في صاحبك ولا قولي فيه فما جئتني إلا متحكما، ولم تأتني مناظرا.

(P.s. – This is not a Hadeeth)

4 - قال: وأخبرني الشيخ أيده الله قال: قال أبو الحسن علي بن ميثم رحمه الله لرجل نصراني: لم علقت الصليب في عنقك ؟ قال: لانه شبه الشئ الذي صلب عليه عيسى (عليه السلام) قال أبو الحسن: أفكان (عليه السلام) يحب أن يمثل به ؟ قال: لا، قال فأخبرني عن عيسى أكان يركب الحمار ويمضي عليه في حوائجه ؟ قال: نعم. قال: أفكان يحب بقاء الحمار حتى يبلغ عليه حاجته ؟ قال: نعم، قال: فتركت ما كان يحب عيسى بقاءه وما كان يركبه في حياته بمحبة منه، وعمدت إلى ما حمل عليه عسى (عليه السلام) بالكره، و أركبه بالبعض له فعلقته في عنقك، فقد كان ينبغي على هذا القياس أن تعلق الحمار في عنقك وتطرح الصليب وإلا فقد تجاهلت.

(P.s. – This is not a Hadeeth)

5 - قال: وأخبرني الشيخ أدام الله عزه قال: سئل أبو الحسن علي بن ميثم رحمه الله فقيل له: لم صلى أمير المؤمنين (عليه السلام) خلف القوم ؟ قال: جعلهم بمثل سواري المسجد، قال السائل: فلم ضرب الوليد بن عقبة الحدبين يدي عثمان ؟ فقال: لان الحدله وإليه فإذا أمكنه إقامته أقامه بكل حيلة، قال: فلم أشار على أبي بكر وعمر ؟ قال: طلبا منه أن يحيى أحكام الله ويكون دينه القيم كما أشار يوسف على ملك مصر نظرا منه للخلق، ولان الارض والحكم فيها إليه، فإذا أمكنه أن يظهر مصالح الخلق فعل، وإذا لم يمكنه ذلك بنفسه توصل إليه على يدي من يمكنه طلبا منه لاحياء أمر الله تعالى، قال: فلم قعد عن قتالهم ؟ قال: كما قعد هارون بن عمران (عليه السلام) عن السامري وأصحابه وقد عبدوا العجل، قال: أفكان ضعيفا ؟ قال: كان كهارون حيث يقول: (يا ابن ام إن القوم استضعفوني وكادوا يقتلونني) وكان كنوح (عليه السلام) إذ قال: (إني مغلوب فانتصر) وكان كلوط (عليه السلام) إذ قال: (لو أن لي بكم قوة أو آوي إلى ركن شديد) وكان كهارون وموسى عليهما السلام إذ قال: (رب إني لا أملك إلا نفسي وأخي) قال: فلم قعد في الشورى ؟ قال: اقتدارا منه على الحجة، وعلما منه بأن القوم إن ناظروه وأنصفوه كان هو الغالب، ولو لم يفعل وجبت الحجة عليه، لانه من كان له حق فدعي إلى أن يناظر فيه فإن ثبت له الحجة اعطيه فلم يفعل بطل حقه وأدخل بذلك الشبهة على الخلق، وقد قال يومئذ: اليوم ادخلت في باب ان انصفت فيه وصلت إلى حقي يعني أن أبا بكر استبد بها يوم السقيفة ولم يشاور، قال: فلم زوج عمر بن الخطاب ابنته ؟ قال: لاظهاره الشهادتين، وإقراره بفضل رسول الله (صلى الله عليه وآله)، وأراد بذلك استصلاحه وكفه عنه، وقد عرض لوط (عليه السلام) بناته على قومه وهم كفار ليردهم عن ضلالهم، فقال: (هؤلاء بناتي هن أطهر لكم فاتقوا الله ولا تخزون في ضيفي أليس منكم رجل رشيد).

(P.s. – This is not a Hadeeth)

6 - قال: وأخبرني الشيخ أدام الله عزه أيضا قال: دخل أبو الحسن علي بن ميثم رحمه الله على الحسن بن سهل وإلى جانبه ملحد قد عظمه والناس حوله فقال: لقد رأيت ببابك عجبا، قال: وما هو ؟ قال: رأيت سفينة تعبر بالناس من جانب إلى جانب بلا ملاح ولا ماصر ! فقال له صاحبه الملحد وكان بحضرته: إن هذا أصلحك الله لمجنون ! قال: قلت وكيف ذاك ؟ قال: خشب جماد لا حيلة له ولا قوة ولا حياة فيه ولا عقل كيف تعبر بالناس ؟ ! قال: فقال أبو الحسن: وأيما أعجب ؟ هذا أو هذا الماء الذي يجري على وجه الارض يمنة ويسرة بلا روح ولا حيلة ولا قوى ؟ وهذا النبات الذي يخرج من الارض ؟ والمطر الذي ينزل من السماء ؟ تزعم أنت أنه لا مدبر لهذا كله وتنكر أن تكون سفينة تتحرك بلا مدبر وتعبر بالناس ! قال: فبهت الملحد.

(P.s. – This is not a Hadeeth)

7 - قال: وأخبرني الشيخ أدام الله عزه قال: سأل أبو الهذيل العلاف علي بن ميثم رحمه الله عند علي بن رياح فقال له: ما الدليل على أن عليا (عليه السلام) كان أولى بالامإمة من أبي بكر ؟ فقال له: الدليل على ذلك إجماع أهل القبلة على أن عليا (عليه السلام) كان عند وفاة رسول الله (صلى الله عليه وآله) مؤمنا عالما كافيا، ولم يجمعوا بذلك على أبي بكر، فقال له أبو الهذيل: ومن لم يجمع عليه عافاك الله ؟ قال له أبو الحسن: أنا وأسلا في من قبل وأصحابي الآن، قال له أبو الهذيل: فأنت وأصحابك ضلال تائهون ! فقال له أبو الحسن: ليس جواب هذا الكلام إلا السباب واللطام.

(P.s. – This is not a Hadeeth)

8 - وقال رضي الله عنه: ومن حكايات الشيخ أدام الله عزه قال: سئل أبو محمد الفضل بن شاذان النيشابوري رحمه الله فقيل له: ما الدليل على إمامة أمير المؤمنين علي بن أبي طالب (عليه السلام) ؟ فقال: الدليل على ذلك من كتاب الله عزوجل، ومن سنة نبيه (صلى الله عليه وآله)، ومن إجماعه المسلمين. فأما كتاب الله تبارك وتعالى فقوله عزوجل: (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول واولي الامر منكم) فدعانا سبحانه إلى طاعة اولي الامر كما دعانا إلى طاعة نفسه وطاعة رسوله، فاحتجنا إلى معرفة اولي الامر كما وجبت علينا معرفة الله تعالى، ومعرفة الرسول عليه وآله السلام، فنظرنا في أقاويل الامة فوجدناهم قد اختلفوا في اولي الامر، وأجمعوا في الآية على ما يوجب كونها في علي بن أبي طالب (عليه السلام)، فقال بعضهم: اولي الامر هم امراء السرايا، وقال بعضهم: هم العلماء، وقال بعضهم: هم القوام على الناس، والامرون بالمعروف، والناهون عن المنكر، وقال بعضهم: هم أمير المؤمنين علي بن أبي طالب والائمة من ذريته عليهم السلام، فسألنا الفرقة الاولة فقلنا لهم: أليس علي بن أبي طالب (عليه السلام) من امراء السرايا ؟ فقالوا: بلى، فقلنا للثانية: ألم يكن (عليه السلام) من العلماء ؟ قالوا: بلى، فقلنا للثالثة: أليس علي (عليه السلام) قد كان من القوام على الناس بالامر بالمعروف والنهي عن المنكر ؟ فقالوا: بلى، فصار أمير المؤمنين (عليه السلام) معينا بالآية باتفاق الامة واجتماعها، وتيقنا ذلك بإقرار المخالف لنافي الامامة والموافق عليها، فوجب أن يكون إماما بهذه الآية لوجود الاتفاق على أنه معني بها، ولم يجب العدول إلى غيره والاعتراف بإمامته لوجود الاختلاف في ذلك وعدم الاتفاق وما يقوم مقامه من البرهان. وأما السنة فإنا وجدنا النبي (صلى الله عليه وآله) استقضى عليا (عليه السلام) على اليمن، وأمره على الجيوش، وولاه الاموال، وأمره بأدائها إلى بني جذيمة الذين قتلهم خالد بن الوليد ظلما، واختاره لاداء رسالات الله سبحانه والابلاغ عنه في سورة براءة، واستخلفه عند غيبته على من خلف، ولم نجد النبي (صلى الله عليه وآله) سن هذه السنن في أحد غيره، ولا اجتمعت هذه السنن في أحد بعد النبي (صلى الله عليه وآله) كما اجتمعت في علي (عليه السلام)، وسنة رسول الله (صلى الله عليه وآله) بعد موته واجبة كوجوبها في حياته، وإنما يحتاج الامة إلى الامام بهذه الخصال التي ذكرناها، فإذا وجدناها في رجل قد سنها الرسول الله (صلى الله عليه وآله) فيه كان أولى بالامامة ممن لم يسن النبي فيه شيئا من ذلك. وأما الاجماع فإن إمامته ثبتت من جهته من وجوه: منها أنهم قد أجمعوا جميعا أن عليا (عليه السلام) قد كان إماما ولو يوما واحدا، ولم يختلف في ذلك أصناف أهل الامامة ثم اختلفوا فقالت طائفة: كان إماما في وقت كذا وكذا، وقالت طائفة: بل كان إماما بعد النبي (صلى الله عليه وآله) في جميع أوقاته، ولم يجمع الامة على غيره أنه كان إماما في الحقيقة طرفة عين، والاجماع أحق أن يتبع من الاختلاف. ومنها أنهم أجمعوا جميعا على أن عليا (عليه السلام) كان يصلح للامامة، وأن الامامة تصلح لبني هاشم، واختلفوا في غيره، وقالت طائفة: لم يكن تصلح لغير علي بن أبي طالب (عليه السلام)، ولا تصلح لغير بني هاشم، والاجماع حق لا شبهة فيه، والاختلاف لا حجة فيه. ومنها أنهم أجمعوا على أن عليا (عليه السلام) كان بعد النبي (صلى الله عليه وآله) ظاهر العدالة واجبة له الولاية، ثم اختلفوا فقال قوم: كان مع ذلك معصوما من الكبائر والضلال، وقال آخرون: لم يك معصوما ولكن كان عدلا براتقيا على الظاهر، لا يشوب ظاهره الشوائب، فحصل الاجماع على عدالته (عليه السلام)، واختلفوا في نفي العصمة عنه (عليه السلام). ثم أجمعوا جميعا على أن أبا بكر لم يكن معصوما، واختلفوا في عدالته فقالت طائفة: كان عدلا، وقال آخرون: لم يكن عدلا، لانه أخذ ما ليس له، فمن أجمعوا على عدالته واختلفوا في عصمته أولى بالامامة وأحق ممن اختلفوا في عدالته وأجمعوا على نفي العصمة عنه.

(P.s. – This is not a Hadeeth)

9 - ثم قال: ومن حكايات الشيخ وكلامه قال: سئل الفضل بن شاذان رحمه الله عما روته الناصبة عن أمير المؤمنين (عليه السلام) أنه قال: (لا اوتي برجل يفضلني على أبي بكر وعمر إلا جلدته حد المفتري) فقال: إنما روى هذا الحديث سويدبن غفلة وقد أجمع أهل الآثار على أنه كان كثير الغلط، وبعد فإن نفس الحديث متناقض، لان الامة مجمعة على أن عليا (عليه السلام) كان عدلا في قضيته، وليس من العدل أن يجلد حد المفتري من لم يفتر، لان هذا جور على لسان الامة كلها، وعلي بن أبي طالب (عليه السلام) عندنا برئ من ذلك. قال الشيخ أدام الله عزه: وأقول: إن هذا الحديث إن صح عن أمير المؤمنين (عليه السلام) - ولن يصح بأدلة أذكرها بعد - فإن الوجه فيه أن الفاضل بينه وبين الرجلين إنما وجب عليه حد المفتري من حيث أوجب لهما بالمفاضلة مالا يستحقانه من الفضل، لان المفاضلة لا يكون إلا بين مقاربين في الفضل، وبعد أن يكون في المفضول فضل، و إذا كانت الدلائل على أن من لاطاعة معه لا فضل له في الدين، وأن المرتد عن الاسلام ليس فيه شئ من الفضل الديني وكان الرجلان بجحدهما النص قبل قد خرجا عن الايمان بطل أن يكون لهما فضل في الاسلام، فكيف يحصل لهما من الفضل ما يقارب فضل أمير المؤمنين (عليه السلام) ؟ ! ومتى فضل إنسان أمير المؤمنين (عليه السلام) عليهما فقد أوجب لهما فضلا في الدين، فإنما استحق حد المفتري الذي هو كاذب، دون المفتري الذي هو راجم بالقبيح، لانه افترى بالتفضيل لامير المؤمنين (عليه السلام) عليهما من حيث كذب في إثبات فضل لهما في الدين، ويجري في هذا الباب مجرى من فضل البر التقي على الكافرالمرتد الخارج عن الدين، ومجرى من فضل جبرئيل (عليه السلام) على إبليس، ورسول الله (صلى الله عليه وآله) على أبي جهل بن هشام، في أن المفاضلة بين من ذكرناه يوجب لمن لا فضل له على وجه فضلا مقاربا لفضل العظماء عند الله تعالى، وهذا بين لمن تأمله. مع أنه لو كان هذا الحديث صحيحا وتأويله على ما ظنه القوم يوجب أن يكون حد المفتري واجبا على الرسول الله (صلى الله عليه وآله)، وحاشا له من ذلك، لان رسول الله (صلى الله عليه وآله) قد فضل أمير المؤمنين (عليه السلام) على سائر الخلق، وآخى بينه وبين نفسه، وجعله بحكم الله في المباهلة نفسه، وسد أبواب القوم إلا بابه، ورد أكثر الصحابة عن إنكاحهم ابنته سيدة نساء العالمين (عليها السلام) وأنكحه، وقدمه في الولايات كلها ولم يوخره، وأخبر أنه يحب الله ورسوله ويحبه الله ورسوله، وأنه أحب الخلق إلى الله تعالى، وأنه مولى من كان مولاه من الانام، وأنه منه بمنزلة هارون من موسى بن عمران، وأنه أفضل من سيدي شباب أهل الجنة، وأن حربه حربه وسلمه سلمه، وغير ذلك مما يطول شرحه إن ذكرناه. وكان أيضا يجب أن يكون (عليه السلام) قد أوجب الحد على نفسه إذ أبان فضله على سائر أصحاب الرسول الله (صلى الله عليه وآله) حيث يقول: (أنا عبد الله وأخو رسول الله، لم يقلها أحد قبلي ولا يقولها أحد بعدي إلا مفتر كذاب، صليت قبلهم سبع سنين) وفي قوله لعثمان وقد قال له: أبو بكر وعمر خير منك فقال: (بل أنا خير منك ومنهما، عبدت الله عزوجل قبلهما وعبدته بعدهما) وكان أيضا قد أوجب الحد على ابنه الحسن وجميع ذريته وأشياعه وأنصاره وأهل بيته، فإنه لا ريب في اعتقاد هم فضله على سائر الصحابة، وقد قال الحسن (عليه السلام) صبيحة الليلة التي قبض فيها أمير المؤمنين (عليه السلام): (لقد قبض الليلة رجل ما سبقه الاولون بعمل، ولا أدركه الآخرون) وهذه المقالة متهافتة جدا. وقال الشيخ أيده الله: ولست أمنع العبارة بأن أمير المؤمنين (عليه السلام) كان أفضل من أبي بكر وعمر على معنى تسليم فضلهما من طريق الجدل، أو على معتقد الخصوم في أن لهما فضلا في الدين، وأما على تحقيق القول في المفاضلة فإنه غلط وباطل. قال الشيخ: وشاهد ما أطلقت من القول ونظيره قول أمير المؤمنين (عليه السلام) في أهل الكوفة: (اللهم إني قد مللتهم وملوني، وسئمتهم وسئموني، اللهم فأبدلني بهم خيرا منهم، وأبدلهم بي شرا مني). ولم يكن في أمير المؤمنين (عليه السلام) شر، إنما أخرج الكلام على اعتقادهم فيه، ومثله قول حسان بن ثابت وهو يعني رسول الله (صلى الله عليه وآله): أتهجوه ولست له بكفو * فخير كما لشر كما الفداء. ولم يكن في رسول الله (صلى الله عليه وآله) شر، وإنما أخرج الكلام على معتقد الهاجي فيه، وقوله تعالى: (وإنا أو إياكم لعلى هدى أو في ضلال مبين) ولم يكن الرسول على ضلال.

(P.s. – This is not a Hadeeth)

10 - ثم قال رضي الله عنه: ومن حكايات الشيخ وكلامه: قال الشيخ أيده الله: وقد كان الفضل بن شاذان رحمه الله استدل على إمامة أمير المؤمنين (عليه السلام) بقول الله تعالى: (واولو الارحام بعضهم أولى ببعض في كتاب الله من المؤمنين والمهاجرين) قال: وإذا أوجب الله تعالى للاقرب برسول الله (صلى الله عليه وآله) الولاية وحكم بأنه أولى به من غيره وجب أن أمير المؤمنين (عليه السلام) كان أولى بمقام رسول الله (صلى الله عليه وآله) من كل أحد، قال الفضل: فإن قال قائل: فإن العباس كان أقرب إلى رسول الله (صلى الله عليه وآله) من علي (عليه السلام) قيل له: إن الله تعالى لم يذكر الاقرب بالنبي (صلى الله عليه وآله) دون أن علقه بوصف فقال: (النبي أولى بالمؤمنين من أنفسهم وأزواجه امهاتهم واولو الارحام بعضهم أولى ببعض في كتاب الله من المؤمنين والمهاجرين) فشرط في الاولى بالرسول الايمان والهجرة، ولم يكن العباس من المهاجرين ولا كانت له هجرة باتفاق. قال الشيخ رحمه الله: وأقول: إن أمير المؤمنين (عليه السلام) كان أقرب إلى رسول الله (صلى الله عليه وآله) من العباس وأولى بمقامه منه إن ثبت أن المقام موروث، وذلك أن عليا (عليه السلام) كان ابن عم رسول الله لابيه وامه، العباس رحمه الله عمه لابيه، ومن تقرب بسببين كان أقرب ممن يتقرب بسبب واحد. وأقول: إنه لو لم تكن فاطمة عليها السلام موجودة بعد رسول الله (صلى الله عليه وآله) لكان أمير المؤمنين أحق بتركته من العباس رحمه الله، ولو ورث مع الولد أحد غير الابوين والزوج والزوجة لكان أمير المؤمنين أحق بميراثه (صلى الله عليه وآله) مع فاطمة (عليها السلام) من العباس بما قدمت من انتظامه القرابة من جهتين، واختصاص العباس بها من جهة واحدة. قال الشيخ أيده الله: ولست أعلم بين أهل العلم خلافا في أن عليا (عليه السلام) ابن عم رسول الله (صلى الله عليه وآله) لابيه وامه، وأن العباس رضي الله عنه كان عمه لابيه خاصة، ويدل على ذلك ما رواه نقلة الآثار وهو أن أبا طالب رحمه الله مر على رسول الله (صلى الله عليه وآله) وعلي (عليه السلام) إلى جنبه، فلما سلم قال: ما هذا يا ابن أخ، فقال له رسول الله (صلى الله عليه وآله): شئ أمرني به ربي يقر بني إليه، فقال لابنه جعفر: يا بني صل جناح ابن عمك، فصلى رسول الله (صلى الله عليه وآله) بعلي وجعفر (عليهما السلام) يومئذ، فكانت أول صلاة جماعة في الاسلام، ثم أنشأ أبو طالب يقول: إن عليا وجعفرا ثقتي * عند ملم الزمان الكرب والله لا أخذل النبي ولا * يخذله من بني ذوحسب لاتخذ لا وانصرا ابن عمكما * أخي لامي من بينهم وأبي ومن ذلك ما رواه جابر بن عبد الله الانصاري رحمه الله قال: سمعت عليا (عليه السلام) ينشد ورسول الله يسمع: أنا أخو المصطفى لا شك في نسبي * معه ربيت وسبطاهما ولدي جدي وجد رسول الله منفرد * وفاطمة زوجتي لا قول ذي فند فالحمد لله شكرا لا شريك له * البر بالعبد والباقي بلا أمد قال: فتبسم رسول الله (صلى الله عليه وآله) وقال له: صدقت يا علي. وفي ذلك أيضا يقول الشاعر: إن علي بن أبي طالب * جدا رسول الله جداه أبو علي وأبو المصطفى * من طينة طيبها الله

(P.s. – This is not a Hadeeth)

* (باب 22) * * (احتجاجات أبى جعفر الجواد ومناظراته صلوات الله عليه) *

CHAPTER 22 – ARGUMENTATION OF ABU JA’FAR AL-JAWADasws AND HISasws DEBATES

1 - فس: محمد بن الحسن، عن محمد بن عون النصيبي قال: لما أراد المأمون أن يزوج أبا جعفر محمد بن علي بن موسى عليهم السلام ابنته ام الفضل اجتمع عليه أهل بيته الادنين منه فقالوا: يا أمير المؤمنين ننشدك الله أن تخرج عنا أمرا قد ملكناه، وتنزع عنا عزا قد ألبسنا الله، فقد عرفت الامر الذي بيننا وبين آل علي (عليه السلام) قديما وحديثا،

Muhammad Bin Al Hassan, from Muhammad Bin Awn Al Naseybi who said,

‘When Al-Mamoun wanted to get his daughter Umm Al-Fazl to be married to Abu Ja’far Muhammadasws Bin Aliasws Bin Musaasws, his family, the ones close to him, gathered to him and said, ‘O commander of the faithful! We adjure you with Allahazwj that you are taking out from us a woman whom we have controlled and snatch away from us the honour which Allahazwj has Clothed us with, for you do know the matter which is between us and the Progeny of Aliasws, the ancient and the new’.

فقال المأمون: اسكتوا فوالله لاقبلت من أحد منكم في أمره، فقالوا: يا أمير المؤمنين أفتزوج قرة عينك صبيالم يتفقه في دين الله، ولا يعرف فريضة من سنة، ولا يميز بين الحق والباطل ؟ - ولابي جعفر (عليه السلام) يومئذ عشر سنين، أو إحدى عشرة سنة - فلو صبرت عليه حتى يتأدب ويقرأ القرآن ويعرف فرضا من سنة،

Al-Mamoun said, ‘Be silent! By Allahazwj, I will not accept from any one of you regarding hisasws matter’. They said, ‘Will you marry a delight of your eyes to a boy who has no understanding of the Religion of Allahazwj, nor does heasws recognise an Obligation from a Sunnah, nor the distinction between the Truth and the falsehood?’ – And in those days, Abu Ja’farasws was ten years old, or eleven, ‘If only you would be patient upon it until heasws is educated and reads the Quran and recognises an Obligation from a Sunnah’.

فقال لهم المأمون: والله إنه أفقه منكم، وأعلم بالله وبرسوله وفرائضه وسننه وأحكامه، وأقرء لكتاب الله، وأعلم بمحكمه ومتشابهه وخاصه وعامه وناسخه ومنسوخه وتنزيله وتأويله منكم، فاسألوه فإن كان الامر كما قلتم قبلت منكم في أمره، وإن كان كما قلت علمتم أن الرجل خير منكم،

Al-Mamoun said to them, ‘By Allahazwj! Heasws is more understanding than you all, and more knowledgeable with Allahazwj and Hisazwj Rasoolsaww, and Hisazwj Obligations, and hissaww Sunnahs, and hissaww rulings, and more well-read of the Book of Allahazwj, and more knowing with its Decisive and its Allegorical, and its Special and its General, and its Abrogating and its Abrogated, and its Revelation and its explanation that you all. So, ask himasws, and if the matter was just as you are saying, I shall accept from you regarding hisasws matter, but if it was as I am saying, you will know that the manasws is better than you’.

فخرجوا عنده وبعثوا إلى يحيى بن أكثم وأطمعوه في هدايا أن يحتال على أبي جعفر (عليه السلام) بمسألة لا يدري كيف الجواب فيها عند المأمون إذا اجتمعوا للتزويج،

They went out from him and sent for Yahya Bin Aksam and enticed him with gifts that he entraps Abu Ja’farasws with such questions heasws would not know how to answered regarding these in the presence of Al-Mamoun, when they gather for the marriage.

فلما حضروا وحضر أبو جعفر (عليه السلام) قالوا: يا أمير المؤمنين هذا يحيى بن أكثم إن أذنت له سأل أبا جعفر (عليه السلام) عن مسألة، فقال المأمون: يا يحيى سل أبا جعفر عن مسألة في الفقه لننظر كيف فقهه.

When they attended and Abu Ja’farasws was present, they said, ‘O commander of the faithful! This is Yahya Bin Aksam, if you could permit for him to ask Abu Ja’farasws about issues’. Al-Mamoun said, ‘O Yahya! Ask Abu Ja’farasws about issues regarding the jurisprudent in order for us to see how hisasws understanding is’.

فقال يحيى: يا أبا جعفر أصلحك الله ما تقول في محرم قتل صيدا ؟

Yahya said, ‘O Abu Ja’far, may Allahazwj Keep youasws well! What are youasws saying regarding one in Ihraam killing a prey?’

فقال أبو جعفر (عليه السلام): قتله في حل أوفي حرم ؟ عالما أو جاهلا ؟ عمدا أو خطأ ؟ عبدا أو حرا، صغيرا أو كبيرا مبدئا أو معيدا ؟ من ذوات الطير أو من غيرها ؟ من صغار الصيد أو من كبارها ؟ مصرا عليها أو نادما ؟ بالليل في وكرها أو بالنهار عيانا ؟ محرما للحج أو للعمرة ؟

Abu Ja’farasws said: ‘Killed it outside or inside the Harrum (Sanctuary)? Was he knowledgeable or ignorant? Deliberately or mistakenly? Is he a slave or free, young or old, a first-timer or a repeater? From the variety of birds or from others? From young prey or from it’s bigger ones? Persisting upon it or regretful? At night in its nest or at daytime visibility? Ihraam was for the Hajj or for the Umrah?’

قال: فانقطع يحيى بن أكثم انقطاعا لم يخف على أهل المجلس، وكثر الناس تعجبا من جوابه، ونشط المأمون، فقال: تخطب يا أبا جعفر ؟ فقال أبو جعفر (عليه السلام): نعم يا أمير المؤمنين،

He (the narrator) said, ‘Yahya Bin Aksam was cut-off with a termination which was not hidden upon the people of the gathering, and most of the people were astounded from hisasws answer, and Al-Mamoun was energetic and he said, ‘Would youasws like to address (propose), O Abu Ja’far?’ Abu Ja’farasws said: ‘Yes, O commander of the faithful’.

فقال المأمون: الحمدلله إقرارا بنعمته، ولا إلى إلا الله إخلاصا لعظمته، وصلى الله على محمد عند ذكره، وقد كان من فضل الله على الانام أن أغناهم بالحلال عن الحرام فقال: (وأنكحوا الايامى منكم والصالحين من عبادكم وإمائكم إن يكونوا فقراء يغنهم الله من فضله والله واسع عليم)

Al-Mamoun said, ‘The Praise is for Allahazwj accepting Hisazwj Favours, and there is no god except Allahazwj, being sincere to Hisazwj Magnificence, and may Allahazwj Send Salawat upon Muhammadsaww at hissaww mention, and it has been from the Grace of Allahazwj upon the people that Heazwj Made them needless with the Permissible from the Prohibition, so Heazwj Said: ‘And marry the single ones from you, and the righteous ones from your slaves and maids. If they happen to be poor, Allah would Enrich them from His Grace, and Allah is Capacious, Knowing [24:32].

ثم إن محمد بن علي ذكرام الفضل بنت عبد الله، وبذل لها من الصداق خمس مائة درهم، وقد زوجت، فهل قبلت يا أبا جعفر ؟ فقال أبو جعفر (عليه السلام): نعم يا أمير المؤمنين قد قبلت هذا التزويج بهذا الصداق،

Then, Muhammadasws Bin Aliasws with honourable merit, (to marry) a daughter of a servant of Allahazwj, and spends for her from the dower of five hundred Dirhams, and I have married her. Do youasws accept, O Abu Ja’farasws?’ Abu Ja’farasws said: ‘Yes, O commander of the faithful! Iasws have accepted this marriage with this dower’.

ثم أولم عليه المأمون، وجاء الناس على مراتبهم في الخاص والعام، قال فبينا نحن كذلك إذ سمعنا كلاما كأنه كلام الملاحين في مجاو باتهم، فإذا نحن بالخدم يجرون سفينة من فضة فيها نسائج من أبريسم مكان القلوس، والسفينة مملوءة غالية فضمخوا لحى أهل الخاص بها ثم مدوها إلى دار العامة فطيبوهم.

Then Al-Mamoun provided the meal to himasws, and the people came (to congratulate) upon their ranks, among the special ones (Shias) and the general (Muslims). While we were like that when we heard speech as if it was the speech of the navigators in their responses, and there we were with the servant running a ship of silber wherein were various perfumes and incense and oils, and the ship was filled with expensive stuff. The special people embalmed their beards with it, then extended it to the room of the generality, and they were perfumed.

فلما تفرق الناس قال المأمون: يا أبا جعفر إن رأيت أن تبين لنا ما الذي يجب على كل صنف من هذه الاصناف التي ذكرت في قتل الصيد،

When the people dispersed, Al-Mamoun said, ‘O Abu Ja’farasws! If youasws see fit, youasws could explain to us what is that which is Obligated upon every type from these types which youasws mentioned regarding killing the prey’.

فقال أبو جعفر (عليه السلام): نعم يا أمير المؤمنين، إن المحرم إذا قتل صيدا في الحل والصيد من ذوات الطير من كبارها فعليه شاة وإذا أصابه في الحرم فعليه الجزاء مضاعفا، وإذا قتل في الحرم فعليه حمل قد فطم، وليس عليه قيمته لانه ليس في الحرم، وإذا قتله في الحرم فعليه الحمل وقيمته لانه في الحرم،

Abu Ja’farasws said: ‘Yes, O amir al-momineen! The one in Ihraam, when he kills a prey in the outside and the prey from the types of the bird from its big ones, then upon him is a sheep (as a penalty); and when he attains it in the Sanctuary, then upon him is the doubled penalty; and when he kills outside the Sanctuary then upon is a lamb which has been weaned and there wouldn’t be its price upon him because he isn’t in the Sanctuary, and when he kills it inside the Sanctuary, then upon him is the lamb as well as its price because it is in the Sanctuary.

فإذا كان من الوحوش فعليه في حمار وحش بدنة، وكذلك في النعامة، فإن لم يقدر فإطعام ستين مسكينا، فإن لم يقدر فصيام ثمانية عشر يوما، وإن كانت بقرة فعليه بقرة، فإن لم يقدر فعليه إطعام ثلاثين مسكينا، فإن لم يقدر فليصم تسعة أيام، وإن كان ظبيا فعليه شاة، فإن لم يقدر فعليه إطعام عشرة مساكين، فإن لم يقدر فصيام ثلاثة أيام،

When it was from the wild animals, then upon him regarding a wild donkey is a camel, and like that regarding the ostrich. But if he is not able, then he should feed sixty poor ones, and if he is not able then Fasting of eighteen days. And if it was a cow, then upon him is a cow, and if he is not able then upon him is to feed thirty poor ones, and if he is not able then he should Fast nine days. And if it was an antelope, then upon him is a sheep, and if he is not able, then upon him is to feed ten poor ones, and if he is not able, the he should Fast three days.

وإن كان في الحرم فعليه الجزاء مضاعفا هديا بالغ الكعبة حقا واجبا عليه أن ينحره، فإنكان في حج بمنى حيث ينحر الناس، وإن كان في عمرة ينحره بمكة، ويتصدق بمثل ثمنه حتى يكون مضاعفا، وكذلك إذا أصاب أرنبا فعليه شاة، وإذا قتل الحمامة تصدق بدرهم، أو يشتري به طعاما لحمام الحرم، وفي الفرخ نصف درهم، وفي البيضة ربع درهم،

And if it was inside the Sanctuary then upon him would be the double penalty, an offering reaching the Kabah as an Obligatory right upon him that he sacrifices it, even if it was during Hajj at Mina where the people sacrifice, and even if it was during Umrah, he should sacrifice it at Makkah and give in charity with the like of its price until it becomes double. And, similar to that, when he attains a rabbit, then upon him is a sheep. And when he kills the dove he should give in charity with a Dirham, or he should buy some food with it for the doves of the Sanctuary; and regarding the chick is half a Dirham, and regarding the egg is a quarter of a Dirham.

وكل ما أتى به المحرم بجهالة فلا شئ عليه فيه إلا الصيد، فإن عليه الفداء بجهالة كان أو بعلم، بخطأ كان أو بعمد، وكل ما أتى العبد فكفارته على صاحبه بمثل ما يلزم صاحبه، وكل ما أتى به الصغير الذي ليس ببالغ فلا شئ عليه فيه،

And all what the one in Ihraam come with in ignorance, there is nothing upon him with regarding to it except the prey, for upon him is the ransoming whether it was due to the ignorance or with knowledge, due to a mistake or deliberately. And all what the slave come with, its expiation is upon his master with the like of what necessitates its owner; and all what the young one comes with who isn’t with puberty, there is nothing upon him with regards to it.

وإن كان ممن عاد فهو ممن ينتقم الله منه، ليس عليه كفارة، والنقمة في الآخرة، وإن دل على الصيد وهو محرم فقتل فعليه الفداء، والمصر عليه يلزمه بعد الفداء عقوبة في الآخرة، والنادم عليه لا شئ عليه بعد الفداء،

And if it was from the one who repeated, he would be from the ones Allahazwj will Take Revenge from him. There isn’t an expiation upon him, and the Scourge is in the Hereafter. And if he had pointed upon the prey while he was in Ihraam and it is killed, then upon him would be the ransoming, and the malice would necessitate him after the ransoming as a Punishment in the Hereafter; and the regretting one, there is nothing upon him after the ransoming.

وإذا أصاب ليلا في وكرها خطأ فلا شئ عليه إلا أن يتعمده، فإن تعمد بليل أو نهار فعليه الفداء، والمحرم للحج ينحر الفداء بمنى حيث ينحر الناس، والمحرم للعمرة ينحر بمكة.

And when he attained at night in its nest mistakenly, there is nothing upon him unless he had deliberated it, for it he deliberates at night or day, then upon him is the ransoming. And the one in Ihraam for Hajj would sacrifice the ransom at Mina where the people sacrifice, and the one in Ihraam for the Umrah would sacrifice at Makkah’.

فأمر المأمون أن يكتب ذلك كله عن أبي جعفر (عليه السلام)، قال: ثم دعا أهل بيته الذين أنكروا تزويجه عليه فقال لهم: هل فيكم أحد يجيب بمثل هذا الجواب ؟ قالوا: لا والله ولا القاضي،

Then Al-Mamoun order that all of it should be written down on behalf of Abu Ja’farasws. Then he called his family, those who had denied his getting his daughter to himasws and said to them, ‘Is there anyone among you with the like of this answer?’ They said, ‘No, by Allahazwj, and not even the judge’.

ثم قال: ويحكم أهل هذا البيت خلومنكم ومن هذا الخلق، أو ما علمتم أن رسول الله (صلى الله عليه وآله) بايع الحسن والحسين (عليهما السلام) وهما صبيان غير بالغين، ولم يبايع طفلا غيرهما ؟ أو ما علمتم أن أباه عليا (عليه السلام) آمن بالنبي (صلى الله عليه وآله) وهو ابن عشرة سنة ؟

Then he said, ‘Woe be unto you! Are the Peopleasws of this Household and from this mannerism, or do you not know that Rasool-Allahsaww took the allegiance of Al-Hassanasws and Al-Husaynasws, and theyasws both children not adults, and did not take allegiance of any children apart from themasws? Or, do you not know that hisasws fatherasws Aliasws believed in the Prophetsaww while heasws was a boy of ten years?

وقبل الله ورسوله منه إيمانه ولم يقبل من طفل غيره، ولا دعا رسول الله (صلى الله عليه وآله) طفلا غيره إلى الايمان ؟ أو ما علمتم أنها ذرية بعضها من بعض يجري لآخرهم مثل ما يجرى لاولهم ؟ فقالوا: صدقت يا أمير المؤمنين كنت أنت أعلم به منا.

And Allahazwj and Hisazwj Rasoolsaww Accepted hisasws Eman from himasws, and did not Accept from any child apart from himasws, nor did Rasool-Allahsaww invite any child apart from himasws to the Eman? Or do you not know they are offspring from each other, flowing to the last of them like what it flowed for theirasws first one? They said, ‘You speak the truth, O commander of the faithful! You are more knowing with himasws than us’.

قال: ثم أمر المأمون أن ينثر على أبي جعفر (عليه السلام) ثلاثة أطباق رقاع زعفران و مسك معجون بماء الورد، وجوفها رقاع، على طبق رقاع عمالات، والثاني ضياع طعمة لمن أخذها، والثالث فيه بدر، فأمر أن يفرق الطبق الذي عليه عمالات على بني هاشم خاصة، والذي عليه ضياع طعمة على الوزراء، والذي عليه البدر على القواد،

Heasws said: ‘Then Al-Mamoun ordered that confetti be showered upon Abu Ja’farasws, three dishes of delicate saffron and musk mixed in rose water, and in these were delicacies, upon a dish of delicate designs; and the second had a display of food items for the ones to take it, and the third wherein was surprise gifts. He ordered for the dishes to be separated, that upon which were delicacies especially upon the Clan of Hashimasws, and that upon which was a display of food items, upon the ministers, and that upon which were surprise gifts, upon the chiefs.

ولم يزل مكرما لابي جعفر (عليه السلام) أيام حياته حتى كان يؤثره على ولده.

And he did not cease to be honouring to Abu Ja’farasws for the days of his lifetime to the extent that he used to prefer himasws over his own children’’.¹⁵⁶

2 - ف: قال المأمون ليحيى بن أكثم: اطرح على أبي جعفر محمد بن الرضا (عليه السلام) مسألة تقطعه فيها، فقال يحيى: يا أبا جعفر ما تقول في رجل نكح امرأة على زنى أتحل له أن يتزوجها ؟

Al-Mamoun said to Yahya Bin Aksam, ‘Throw questions upon Abu Ja’far Muhammadasws Bin Al-Rezaasws to cut himasws down in it’. Yahya said, ‘O Abu Ja’farasws! What are youasws saying regarding a man who married his woman (who was) upon adultery, is she Permissible for him to marry her?’

فقال (عليه السلام): يدعها حتى يستبرأها من نطفته ونطفة غيره، إذ لا يؤمن منها أن تكون قد أحدثت مع غيره حدثا كما أحدثت معه، ثم يتزوج بها إن أراد، فإنما مثلها مثل نخلة أكل رجل منها حراما ثم اشتراها فأكل منها حلالا.

Heasws said: ‘He should leave her until she is free from his seed and seed of others, when there is no safety from her that she would have been with someone else anew as she had been with him. Then he can marry her whenever he wants. But rather, her example is an example of a palm tree the man eats from it unlawfully, then buys it, and eat from it lawfully’.

فانقطع يحيى، فقال له أبو جعفر (عليه السلام): يا أبا محمد ما تقول في رجل حرمت عليه امرأة بالغداة، وحلت له ارتفاع النهار، وحرمت عليه نصف النهار، ثم حلت له الظهر، ثم حرمت عليه العصر، ثم حلت له المغرب، ثم حرمت عليه نصف الليل، ثم حلت له مع الفجر، ثم حرمت عليه ارتفاع النهار، ثم حلت له نصف النهار ؟

Yahya was cut off, so Abu Ja’farasws said to him: ‘O Abu Muhammad! What are you saying regarding man, his woman is Prohibited unto him in early morning, and Permissible for him at the rising of the day, and Prohibited unto him at midday, then Permissible for him at Al-Zohr, then Prohibited unto him at Al-Asr, then Permissible for him at Al-Maghrib, then Prohibited unto him at midnight, then Permissible for him with the dawn, then Prohibited unto him at the rising of the day, then Permissible for him at midday?’

فبقي يحيى والفقهاء بلسا خرسا، فقال المأمون: يا ابا جعفر أعزك الله بين لنا هذا،

Yahya and the jurists remained confused, muted. Al-Mamoun said, ‘O Abu Ja’farasws! May Allahazwj Honour youasws! Explain this to us’.

قال: هذا رجل نظر إلى مملوكة لا تحل له فاشتراها فحلت له، ثم أعتقها فحرمت عليه، ثم تزوجها فحلت له، فظاهر منها فحرمت عليه، فكفر للظهار فحلت له، ثم طلقها تطليقة فحرمت عليه، ثم راجعها فحلت له، فارتد عن الاسلام فحرمت عليه، فتاب ورجع إلى الاسلام فحلت له بالنكاح الاول، كما أقر رسول الله (صلى الله عليه وآله) نكاح زينب مع أبي العاص بن الربيع حيث أسلم على النكاح الاول.

Heasws said: ‘This is a man who looked at a slave girl not Permissible for him, so he bought her and she became Permissible for him. Then he liberated her, so she became Prohibited unto him. Then he married her, and she was Permissible for him. Then he did Zihar from her and she was Prohibited unto him. Then he expiated for the Zihar and she was Permissible for him. Then he divorced her, and she was Prohibited unto him. Then he returned to her and she was Permissible for him. He reneged and she became Prohibited unto him. Then he repented and returned to Islam and she became Permissible to him with the first marriage, just as Rasool-Allahsaww accepted the marriage of Zainab with Abu Al-Aas Bin Al-Rabie when he became a Muslim upon the first marriage’’.¹⁵⁷

(باب 23) * * (احتجاجات أبى الحسن على بن محمد النقى - صلوات الله عليه وأصحابه) * * (وعشائره - على المخالفين والمعاندين) *

CHAPTER 23 – ARGUMENTATIONS OF ABU AL-HASSAN ALIasws BIN MUHAMMAD AL-NAQIasws, AND HISasws COMPANIONS AND HISasws CLAN AGAINST THE ADVERSARIES AND THE OBSTINATE ONES

1 - ف: قال موسى بن محمد بن الرضا: لقيت يحيى بن أكثم في دار العامة فسألني عن مسائل فجئت إلى أخي علي بن محمد فدار بيني وبينه من المواعظ ما حملني و بصرني طاعته،

Musa, son of Muhammad Bin Al-Rezaasws said, ‘I met Yahya Bin Aksam in a circle of the general Muslims. He asked me about certain issues, so I came to my brother Aliasws son of Muhammad (Al-Taqiasws) and the discussion went around between me and himasws from the preaching what carried me and opened my eyes to hisasws obedience.

فقلت له: جعلت فداك إن ابن أكثم كتب يسألني عن مسائل لا فتيه فيها، فضحك ثم قال: فهل أفتيته ؟ قلت: لا، قال: ولم ؟ قلت: لم أعرفها، قال: وما هي ؟

I said to himasws, ‘May I be sacrificed for youasws! Ibn Aksam wrote asking me about issues, there is no verdict in it’. He smiled then said: ‘Did you not issue its verdict?’ I said, ‘No’. Heasws said: ‘And why?’ I said, ‘I did not recognise it’. Heasws said: ‘And what is it?’

قلت: كتب يسألني عن قول الله: (وقال الذي عنده علم من الكتاب أنا آتيك به قبل أن يرتد إليك طرفك) نبي الله كان محتاجا إلى علم آصف ؟

I said, ‘He wrote asking me about the Words of Allahazwj: The one with whom was the knowledge from the Book said, ‘I will come to you with it before your glance returns to you’. [27:40]. A Prophetas of Allahazwj was needy to the knowledge of Asifas?

وعن قوله تعالى: (ورفع أبويه على العرش وخروا له سجدا) أسجد يعقوب وولده ليوسف وهم أنبياء ؟

And about the Words of the Exalted: And he raised his parents upon the throne and they fell down to him in Sajdah to him [12:100], did Yaqoubas and hisas sonsas do Sajdah to Yusufas while (although) theyas were Prophetsas?

وعن قوله: (فإن كنت في شك مما أنزلنا إليك فاسئل الذين يقرءون الكتاب) من المخاطب بالآية ؟ فإن كان المخاطب النبي (صلى الله عليه وآله) فقد شك وإن كان المخاطب غيره فعلى من إذا انزل الكتاب ؟

And about Hisazwj Words: But if you are in doubt of what We Revealed to you, then ask those who have read the Book [10:94], who is Addressed by the Verse? If the Addressee was the Prophetsaww, so hesaww had doubted, and if the Addressee was someone else, so upon whom then was the Book Revealed?

وعن قوله تعالى: (ولو أن ما في الارض من شجرة أقلام والبحر يمده من بعده سبعة أبحر ما نفدت كلمات الله) ما هذه الابحر ؟ وأين هي ؟

And about the Words of the Exalted: And even if every tree in the earth was a pen and the oceans to ink it, from after it seven (more) oceans, the Words of Allah would not be depleted. [31:27]. What are these oceans? And where are they?

وعن قوله تعالى: (فيها ما تشتهي الانفس وتلذ الاعين) فاشتهت نفس آدم أكل البر فأكل وأطعم فكيف عوقب ؟

And about the Words of the Exalted: and therein would be what the souls year for delights the eyes [43:71]. The soul of Adamas desired to eat the wheat, so heas are and fed, how come heas had consequences?

وعن قوله: (أو يزوجهم ذكرانا وإناثا) يزوج الله عباده الذكران فقد عاقب قوما فعلوا ذلك ؟ !.

And about Hisazwj Words: Or He Pairs them as males and females, [42:50]. Allahazwj Paired Hisazwj two male servants, and Heazwj has Punished a people who did that?

وعن شهادة المرأة جازت وحدها وقد قال الله: (وأشهدوا ذوي عدل منكم).

And about a testimony of the woman allowed as one, and Allahazwj has Said: ‘and two just ones from you should bear witness, [65:2].

وعن الخنثى وقول علي: (يورث من المبال) فمن ينظر إذا بال إليه مع أنه عسى أن يكون امرأة وقد نظر إليها الرجال، أو عسى أن يكون رجلا وقد نظرت إليه النساء وهذا ما لا يحل.

And about the hermaphrodite and the words of Aliasws: ‘Would inherit from the urethra’. So, who can look when urinated to, along with that perhaps he would be looking at a woman and the men would have looked at her, or perhaps he happens to be a man and the women have looked at him, and this is from what is not Permissible.

وشهادة الجار إلى نفسه لا تقبل.

And testimony of the neighbour to himself, it is not acceptable.

وعن رجل أتى إلى قطيع غنم فرأى الراعي ينزو على شاة منها، فلما بصر بصاحبها خلى سبيلها فدخلت بين الغنم، كيف تذبح ؟ وهل يجوز أكلها أم لا ؟

And about a man who comes to a flock of sheep and he sees the shepherd snatching a sheep from it. When he saw its owner, freed its way and it entered to be between the sheep. How would it be slaughtered? And is it allowed to eat it or not?

وعن صلاة الفجر لم يجهر فيها بالقراءة وهي من صلاة النهار، وإنما يجهر في صلاة الليل.

And about Salat Al-Fajr not being loud in it with the recitation, and it is from Salat of the day, and rather he is loud in Salat of the night.

وعن قول علي (عليه السلام) لابن جرموز: (بشر قاتل ابن صفية بالنار) فلم لم يقتله وهو إمام ؟.

And the words of Aliasws to Ibn Jarmouz: ‘Give the news of the killer of Ibn Safiya of the Fire’. Why did heasws not kill him and heasws was an Imamasws?’

وأخبرني عن علي (عليه السلام) لم قتل أهل صفين وأمر بذلك مقبلين ومدبرين، و أجاز على الجرحى، وكان حكمه يوم الجمل أنه لم يقتل موليا، ولم يجز على جريح، ولم يأمر بذلك، وقال: (من دخل داره فهو آمن، ومن ألقى سلاحه فهو آمن) لم فعل ذلك ؟ فإن كان الحكم الاول صوابا فالثاني خطاء.

And, inform me about Aliasws, why did heasws kill the people of Siffeen and ordered with that forwards and backward, and allowed upon the injured, and hisasws decision on the day of Al-Jamal that heasws would not kill a friend, and did not allow upon the injured, and why did heasws order with that? And heasws said: ‘One who enters his house, he would be safe, and one who throws down his weapon, he would be safe’. Why did heasws do that? So, if the first order was correct, then the second was a mistake.

وأخبرني عن رجل أقر باللواط على نفسه أيحد أم يدرء عنه الحد ؟.

And inform me about a man who accepts the sodomy upon himself, would he be legally Punished or the legal Punishment be staved from him?’

قال: اكتب إليه، قلت: وما أكتب ؟ قال: اكتب: بسم الله الرحمن الرحيم، وأنت فألهمك الله الرشد أتاني كتابك وما امتحنتنا به من تعنتك لتجد إلى الطعن سبيلا إن قصرنا فيها، والله يكافئك على نيتك، وقد شرحنا مسائلك فأصغ إليها سمعك، وذلل لها فهمك، واشغل بها قلبك، فقد لزمتك الحجة، والسلام.

Heasws said: ‘Write to him’. I said, ‘And what shall I write?’ Heasws said: ‘Write:

‘In the Name of Allahazwj the Beneficent, the Merciful! May Allahazwj Inspire you with the rightful guidance. And you came to me with your letter and what we were tested by your intransigence in order to find a way if we are deficient in it. And may Allahazwj Suffice you upon your intention, and we have explained your issues, therefore make your hearing to it, and humble your understanding to it, and pre-occupy your heart with it, for the proof will necessitate you. Greetings.

سألت عن قول الله جل وعز: (قال الذي عنده علم من الكتاب) فهو آصف ابن برخيا، ولم يعجز سليمان عن معرفة ما عرف آصف، لكنه صلوات الله عليه أحب أن يعرف امته من الجن والانس أنه الحجة من بعده، وذلك من علم سليمان (عليه السلام) أو دعه آصف بأمرالله ففهمه ذلك لئلا يختلف عليه في إمامته ودلالته، كما فهم سليمان في حياة داود عليهما السلام لتعرف نبوته وإمامته من بعده لتأكد الحجة على الخلق.

You asked about the Words of Allahazwj Mighty and Majestic: The one with whom was the knowledge from the Book said, [27:40], it was Asif Bin Barkhiyaas, and Suleymanas was not unable from knowing what Asifas knew, but heas loved that hisas community from the Jinn and the humans should know that he (Asifas) was the Divine Authority from after himas, and that from the knowledge of Suleyman or hisas leaving Asifas by the Command of Allahazwj, so heas would understand that lest heas differs upon it regarding hisas Imamate and hisas evidence, just as Suleymanas understood during the lifetime of Dawoodas in order to recognise hisas Prophet-hood and hisas Imamate from after himas in order to emphasise the proof upon the people.

وأما سجود يعقوب وولده كان طاعة لله ومحبة ليوسف، كما أن السجود من الملائكة لآدم لم يكن لآدم وإنما كان ذلك طاعة لله ومحبة منهم لآدم، فسجد يعقوب (عليه السلام) وولده ويوسف معهم شكرا لله باجتماع شملهم، ألم تره يقول في شكره ذلك الوقت: (رب قد آتيتني من الملك وعلمتني من تأويل الاحاديث) إلى آخر الآية.

As for the Sajdahs of Yaqoubas and hisas sons, it was obedience to Allahazwj and love for Yusufas, just as the Sajdahs of the Angels to Adamas did not happen for Adamas, and rather that was obedience to Allahazwj and love from them for Adamas. So, Yaqoubas and hisas sonsas did Sajdah, and Yusufas was (also) with themas, thanking Allahazwj for the gathering of their family. Do you not see himas saying during hisas thanking of that time: Lord! You have Given me from the kingdom and Taught me from the interpretation of the events. [12:101] – up to the end of the Verse.

وأما قوله: (فإن كنت في شك مما أنزلنا إليك فاسئل الذين يقرءون الكتاب) فإن المخاطب به رسول الله (صلى الله عليه وآله)، ولم يكن في شك مما انزل إليه، ولكن قالت الجهلة: كيف لم يبعث الله نبيا من الملائكة إذ لم يفرق بين نبيه وبيننا في الاستغناء عن المآكل والمشارب والمشي في الاسواق ؟ فأوحى الله تعالى إلى نبيه: (فاسئل الذين يقرءون الكتاب) بمحضر الجهلة هل بعث الله رسولا قبلك إلا وهو يأكل الطعام، و يمشي في الاسواق، ولك بهم اسوة،

And as for Hisazwj Words: But if you are in doubt of what We Revealed to you, then ask those who have read the Book [10:94], the one Addressed by it is Rasool-Allahsaww, and hesaww did not happen to be in doubt from what was Revealed unto himsaww, but the ignorant ones said, ‘How come Allahazwj did not Send a Prophetas to be from the Angels, when there is no difference between Hisazwj Prophetsaww and us in the needlessness from the eating and drinking and walking in the markets?

So, Allahazwj Revealed to Hisazwj Prophetsaww: ‘then ask those who have read the Book [10:94], due to the reproach of the ignorant ones, ‘Has Allahazwj Sent any Rasoolas except and heas eats the food, and walks in the markets, and for you there is an example for them’.

وإنما قال: (فإن كنت في شك) ولم يكن ولكن للنصفة، كما قال تعالى: (تعالوا ندع أبناءنا وأبناءكم ونساءنا ونساءكم و أنفسنا وأنفسكم ثم نبتهل فنجعل لعنة الله على الكاذبين) ولو قال: عليكم لم يجيبوا إلى المباهلة، وقد علم الله أن نبيه يؤدي عنه رسالاته وما هو من الكاذبين، فكذلك عرف النبي (صلى الله عليه وآله) أنه صادق فيما يقول، ولكن أحب أن ينصف من نفسه.

And rather Heazwj Said: ‘But if you are in [10:94], and hesaww did not happen to be (in doubt), but for the fairness, just as Allahazwj the Exalted Said: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61]. And had Heazwj Said: ‘Upon you’ (instead of ‘the liars’) they would not have answered himsaww to the imprecation, and Allahazwj Had Known that Hisazwj Prophetsaww will fulfil Hisazwj Message on Hisazwj behalf and hesaww was not from the liars. Similar to that the Prophetsaww is known to be a truthful in what hesaww said, but loved it to be fair from himselfsaww.

وأما قوله: (ولو أن ما في الارض من شجرة أقلام والبحر يمده من بعده سبعة أبحر ما نفدت كلمات الله) فهو كذلك، لو أن أشجار الدنيا أقلام والبحر يمده سبعة أبحر وانفجرت الارض عيونا لنفدت قبل أن تنفد كلمات الله، وهي: عين الكبريت، وعين النمر، وعين البرهوت وعين طبرية، وحمة ما سبذان، وحمة إفريقية يدعى لسان، وعين بحرون،

As for Hisazwj Words: And even if every tree in the earth was a pen and the oceans to ink it, from after it seven (more) oceans, the Words of Allah would not be depleted. [31:27], so it is like that. Even if the trees of the word were pens, and the oceans to ink them were seven oceans, and the earth would bring forth springs, they would deplete before the depletion of the Words of Allahazwj, and these are the springs of the sulphur, and spring of Tigris, and spring of Barhout, and spring of Tiberius, and hot spring of Sabdan, and a hot spring of Africa called Lasaan, and a spring of Baharwan.

ونحن كلمات الله التي لا تنفد ولا تدرك فضائلنا.

And weasws are the Words of Allahazwj who will not deplete nor can ourasws merits be realised.

وأما الجنة فإن فيها من المآكل والمشارب والملاهي ما تشتهي الانفس وتلذ الاعين، وأباح الله ذلك كله لآدم، والشجرة التي نهى الله عنها آدم وزوجته أن يأكلا منها شجرة الحسد، عهد إليهما أن لا ينظر إلى من فضل الله على خلائقه بعين الحسد، فنسي ونظر بعين الحسد ولم نجد له عزما.

And as for the Paradise, and therein from the food and the drinks and the amusements what the souls desire and the eyes delight with, Allahazwj had Legalised all of that for Adamas, and the tree which Allahazwj Forbade Adamas and hisas wifeas from to eat from him is the tree of jealousy. Heazwj Pacted to themas that heas will not look at the ones Allahazwj had Merited upon Hisazwj creatures with an eye of envy, but heas forgot and looked with an eye of envy and weasws did not find any determination being for himas.

وأما قوله: (أو يزوجهم ذكرانا وإناثا) أي يولد له ذكور، ويولد له إناث، يقال لكل اثنين مقرنين: زوجان، كل واحد منهما زوج، ومعاذ الله أن يكون عنى الجليل ما لبست به على نفسك، تطلب الرخص لارتكاب المآثم، ومن يفعل ذلك يلق أثاما يضاعف له العذاب يوم القيامة ويخلد فيه مهانا إن لم يتب.

And as for Hisazwj Words: Or He Pairs them as males and females, [42:50], that is males would be born for him, and females would be born for him, Saying for every two pairs, ‘Pairs’, each one of them being a pair, and Allahazwj Forbid that the Majestic would happen to Mean what you are clothing with upon yourself, seeking the permission to indulge in the sin; and the one who does that would be committing a sin the Punishment would be doubled for him on the Day of Qiyamah and he would be eternally in it in disgrace, if he does not repent.

وأما شهادة المرأة وحدها التي جازت فهي القابلة جازت شهادتها مع الرضى، فإن لم يكن رضى فلا أقل من المرأتين، تقوم المرأة بدل الرجل للضرورة، لان الرجل لا يمكنه أن يقوم مقامها، فإن كانت وحدها قبل قولها مع يمينها.

As for the testimony of the woman alone which is allowed, is it (that of) the midwife. Her testimony is allowed with the satisfaction. If there does not happen to be a contentment, then not less than the two women. The woman would stand instead of the man due to the necessity, because the man is not able to stand in her place. So, if she was alone, her word will be accepted along with her oath.

وأما قول علي (عليه السلام) في الخنثى فهي كما قال: ينظر قوم عدول يأخذ كل واحد منهم مرآة ويقوم الخنثى خلفهم عريانة وينظرون في المرايا فيرون الشبح فيحكمون عليه.

As for the words of Aliasws regarding the hermaphrodite, it is just as heasws said: ‘A group of just ones would look, each one of them, into a mirror, the hermaphrodite would stand behind them naked, and they would be looking into the mirror and they would see the resemblance and decide upon him.

وأما الرجل الناظر إلى الراعي وقد نزا على شاة فإن عرفها ذبحها وأحرقها، وإن لم يعرفها قسم الغنم نصفين وساهم بينهما فإذا وقع على أحد النصفين فقد نجا النصف الآخر، ثم يفرق النصف الآخر فلا يزال كذلك حتى تبقى شاتان فيقرع بينهما فأيها وقع السهم بها ذبحت واحرقت ونجا سائر الغنم.

As for the man, the beholder to the shepherd, and he had snatched a sheep. So, if he recognises it, slaughter it and burn it; and if he does not recognise it, the sheep would be divided into two halves and lots drawn between the two. So, when one of the two halves falls, the other half would be saved. Then the other half would be separated, and it would be like that until there would remain two sheep, and it would be voted (lots drawn) between the two. So whichever the lot falls with would be slaughtered and burnt, and the rest of the sheep would be saved.

وأما صلاة الفجر فالجهر فيها بالقراءة، لان النبي (صلى الله عليه وآله) كان يغلس بها فقراءتها من الليل.

As for Salat Al-Fajr, be loud in it with the recitation, because the Prophetsaww would be in the darkness of the end of the night, and recite it from the night.

وأما قول علي (عليه السلام): (بشر قاتل ابن صفية بالنار) فهو لقول رسول الله (صلى الله عليه وآله) وكان ممن خرج يوم النهر فلم يقتله أمير المؤمنين (عليه السلام) بالبصرة لانه علم أن يقتل في فتنة النهروان.

As for the words of Aliasws: ‘Give news of the killer of Ibn Safiya of the Fire’, it is due to the words of Rasool-Allahsaww, and he was from the ones who came out on the day of Al-Nahr (Nahrwan), but Amir Al-Momineenasws did not kill him at Basrah because heasws knew that he would be killed in the Fitna of Al-Nahrwan.

وأما قولك: إن عليا قتل أهل صفين مقبلين ومدبرين، وأجاز على جريحهم وأنه يوم الجمل لم يتبع موليا ولم يجز على جريح، ومن ألقى سلاحه آمنه، ومن دخل داره آمنه، فإن أهل الجمل قتل إمامهم، ولم تكن لهم فئة يرجعون إليها، وإنما رجع القوم إلى منازلهم غير محاربين ولا مخالفين ولا منابذين،

And as for your words that Aliasws killed the people of Siffeen forward and backward, and allowed upon their injured ones, and heasws on the day of the camel did not pursue the ones turning around and did not allow upon the injured, and the one who threw down his weapon was safe, and the one who entered his house was say, (because) the people of the camel had killed their leader, and there did not happen to be a group to return to. And rather the people returned to their houses neither as combatants, nor as adversaries, nor as opponents.

رضوا بالكف عنهم، فكان الحكم فيهم رفع السيف عنهم والكف عن أذاهم، إذ لم يطلبوا عليه أعوانا، وأهل صفين كانوا يرجعون إلى فئة مستعدة، وإمام يجمع لهم السلاح والدروع والرماح و السيوف، ويسني لهم العطاء، ويهئ لهم الانزال، ويعود مريضهم ويجبر كسيرهم ويداوي جريحهم، ويحمل راجلهم، ويكسو حاسرهم، ويردهم فيرجعون إلى محاربتهم وقتالهم،

They were pleased with the restraint from them. The decision regarding them was raising the sword from them and the refraining from harming them when they did not see supporters against himasws; but the people of Siffeen were returning to a group to prepare (another battle), and a leader who would gather for them the weaponry and the shields and the spears and the swords, give them the gifts, and give them the sustenance, and console their sick ones and mend their broken ones, and heal their injured ones, and carry their infantry, and clothe their unshielded ones, and return them, so they would come back to their war and fight against himasws.

فلم يساوبين الفريقين في الحكم لما عرف من الحكم في قتال أهل التوحيد لكنه شرح ذلك لهم فمن رغب عرض على السيف أو يتوب من ذلك.

Heasws was not equal (in treatment) between the two groups in the decision when heasws knew from the decision regarding the fighting the people of Al-Tawheed, but heasws explained that to them. So, one who either desired the exposure of the sword or repented from that.

وأما الرجل الذي اعترف باللواط فإنه لم تقم عليه بينة، وإنما تطوع بالاقدار من نفسه، وإذا كان للامام الذي من الله أن يعاقب عن الله كان له أن يمن عن الله، أما سمعت قول الله: (هذا عطاؤنا) الآية

And as for the man who acknowledge with the sodomy, he is one a proof has not been established upon him, and rather he volunteered with the enablement from himself, and then it would be for the Imamasws who is from Allahazwj that heasws punishes on behalf of Allahazwj, it would be for himasws that heasws confers on behalf of Allahazwj. Have you not heard the Words of Allahazwj: This is Our Gift, [38:39] – the Verse.

قد أنبئناك بجميع ما سألتناه فاعلم ذلك.

Iasws have informed you with the entirety of what you had asked of, therefore learn that’’.¹⁵⁸

2 - وروى السيد المرتضى رحمه الله عن شيخه المفيد رضي الله عنه قال: دخل أبو هاشم داود بن القاسم الجعفري على محمد بن طاهر بعد قتل يحيى بن عمر المقتول بشاهي فقال له: أيها الأمير إنا قد جئناك لنهنأك بأمر لو كان رسول الله (صلى الله عليه وآله) حيالعز يناه به.

(P.s. – This is not a Hadeeth)¹⁵⁹

3 - قال السيد المرتضى رضي الله عنه: أخبرني الشيخ أدام الله عزه مر سلاعن محمد بن عيسى بن عبيد اليقطيني، عن سعيد بن جناح، عن سليمان بن جعفر قال: قال لي أبو الحسن العسكري (عليه السلام): نمت وأنا افكر في بيت ابن أبي حفصة: أنى يكون وليس ذاك بكائن * لبني البنات وراثة الاعمام فإذا إنسان يقول لي: قد كان إذ نزل القرآن بفضله * ومضى القضاء به من الحكام ان ابن فاطمة المنوه باسمه * حاز الوراثة عن بني الاعمام وبقى ابن نثلة واقفا متحيرا * يبكي ويسعده ذو والارحام

Seyyid Al Murtaza said, ‘It was informed to be by the sheykh, with an unbroken chain from Muhammad Bin Isa Bin Ubeyd Al Yaqteeni, from Saeed Bin Janah, from Suleyman Bin Ja’far who said,

‘Abu Al-Hassan Al-Askariasws said to me: ‘Iasws rested and Iasws thought regarding the house of Ibn Abu Hafsa, ‘Iasws became, that would not be happen to a son of a daughter would inherit the uncles. There was a person saying to measws, ‘It has happened, when the Quran Revealed with its merit, and they expired the ones judging by it from the rulings that a sonasws of (Syeda) Fatimaasws, the prevented with hisasws name, will possess the inheritance from sons of the uncles, and there would remain a son of Nasla (mother of Al-Abbas), paused, confused, crying, and the relatives would make him happy’’.¹⁶⁰

4 - كتاب الاستدراك: قال: نادى المتوكل يوما كاتبا نصرانيا: أبانوح، فأنكروا كنى الكتابيين، فاستفتى فاختلف عليه، فبعث إلى أبي الحسن فوقع (عليه السلام): بسم الله الرحمن الرحيم: (تبت يدا أبي لهب) فعلم المتوكل أنه يحل ذلك لان الله قد كنى الكافر.

Kitab Al Istidrak, he said,

‘One day Al-Mutawakkil called a Christian scribe, ‘Abu Nuh!’ They denies teknonyming the scribes. So, he sought a verdict over it, and sent (a letter) to Abu Al-Hassanasws. Heasws signed: ‘In the Name of Allahazwj the Beneficent, the Merciful: ‘May both the hands of Abu Lahab perish [111:1]’. So, Al-Mutakallim came to know by it, that is Permissible, because Allahazwj had Teknonymed the Kafir’’.¹⁶¹

(باب 24) * * (احتجاج أبى محمد الحسن بن على العسكري عليهما السلام) *

CHAPTER 24 – ARGUMENTATION OF ABU MUHAMMAD Al-HASSAN AL ASKARIasws

1 - قب: أبو القاسم الكوفي كتاب التبديل إن إسحاق الكندي كان فيلسوف العراق في زمانه، أخذ في تأليف تناقض القرآن وشغل نفسه بذلك وتفرد به في منزله، وإن بعض تلامذته دخل يوما على الامام الحسن العسكري (عليه السلام)، فقال له أبو محمد (عليه السلام): أما فيكم رجل رشيد يردع استادكم الكندي عما أخذ فيه من تشاغله بالقرآن ؟ فقال التلميذ: نحن من تلامذته كيف يجوز منا الاعتراض عليه في هذا أؤ في غيره،

Abu Al Qasim Al Kufy in Kitab Al Tabdeel –

‘Is’haq Al Kindy was a philosopher of Iraq in his era, he took to composing contradictions of the Quran and pre-occupied himself with that and isolated with it in his house, and one of his students entered one day to the Imam Hassan Al Askariasws. Abu Muhammadasws said to him: ‘Is there no man of righteous guidance among you to return your teacher Al-Kindy from what he is taking with from pre-occupying with the Quran?’ The student said, ‘We are from his students, how can the objection be allowed for us against him regarding this or something else?

فقال له أبو محمد (عليه السلام): أتؤدي إليه ما القيه إليك ؟ قال: نعم، قال: فصر (فسرخ) إليه وتلطف في مؤانسته ومعونته على ما هو بسبيله، فإذا وقعت المؤانسة في ذلك فقال: قد حضرتني مسألة، أسألك عنها ؟ فإنه يستدعي ذلك منك، فقل له: إن أتاك هذا المتكلم بهذا القرآن هل يجوز أن يكون مراده بما تكلم به منه غير المعاني التي قد ظننتها أنك ذهبت إليها ؟

Abu Muhammadasws said to him: ‘Will you deliver to him what Iasws cast to you?’ He said, ‘Yes’. Heasws said: ‘Go to him and be kind in your comforting and assisting him upon what he is with his ways. When the cordial regarding that, say, ‘A question has presented to me, can I ask you about it?’ He will invite that from you. Then say to him, ‘This speaker has come with the Quran, is it allowed that Hisazwj Intent with whatever hesaww spoke with from Himazwj is other than the meaning which you are thinking of, going to it?’

فإنه سيقول: إنه من الجائز، لانه رجل يفهم إذا سمع، فإذا أوجب ذلك فقل له: فما يدريك لعله قد أراد غير الذي ذهبت أنت إليه، فتكون واضعا لغير معانيه.

He would be saying, ‘It is from the allowed’, because he is a man who understand when he hears. So, when that is Obligated, then say to him, ‘So, what makes you know that perhaps Heazwj had Intended other than which you are going with to it, so you will be placing it for another meaning’.

فصار الرجل إلى الكندي وتلطف إلى أن ألقى عليه هذه المسألة، فقال له: أعد علي، فأعاد عليه فتفكر في نفسه ورأى ذلك محتملا في اللغة، وسائغا في النظر.

The man came to Al Kindy and was kind until he cast this question unto him. He said to him, ‘Repeat to me’. He repeated it to him. He thought within himself and view that as potential in the language, and high regarding the consideration’’.¹⁶²

(باب 25) * * (نادر فيما بين الصدوق محمد بن بابويه رحمة الله عليهما من مذهب) * * (الامامية، وأملى على المشائخ في مجلس واحد على ما أورده) * * (في كتاب المجالس) *

CHAPTER 25 – MISCELLANEOUS REGARDING WHAT Al-SADOUQ MUHAMMAD BIN BABUWAYH EXPLAINED FROM THE DOCTRINES OF THE IMAMITES, AND DICTATED TO THE SHEYKHS IN ONE GATHERING UPON WHAT IS REPORTED IN KITAB AL MAJAALIS

فقال رضي الله عنه: دين الامامية هو الاقرار بتوحيد الله تعالى ذكره، ونفي التشبيه عنه، وتنزيهه عما لا يليق به، والاقرار بأنبياء الله ورسله وحججه وملائكته و كتبه، والاقرار بأن محمدا (صلى الله عليه وآله) هو سيد الانبياء والمرسلين، وأنه أفضل منهم ومن جميع الملائكة المقربين، وأنه خاتم النبيين فلا نبي بعده إلى يوم القيامة، وأن جميع الانبياء والرسل والائمة عليهم السلام أفضل من الملائكة، وأنهم معصومون مطهرون من كل دنس ورجس، لا يهمون بذنب صغير ولا كبير ولاير تكبونه، وأنهم أمان لاهل الارض، كما أن النجوم أمان لاهل السماء. وأن الدعائم التي بني الاسلام عليها خمس: الصلاة، والزكاة، والصوم، و الحج، وولاية النبي والائمة بعده صلوات الله عليهم، وهم اثنا عشر إماما: أولهم أمير المؤمنين علي بن أبي طالب (عليه السلام)، ثم الحسن، ثم الحسين، ثم علي بن الحسين، ثم الباقر محمد بن علي، ثم الصادق جعفر بن محمد، ثم الكاظم موسى بن جعفر، ثم الرضا علي بن موسى، ثم الجواد محمد بن علي، ثم الهادي علي بن محمد، ثم العسكري الحسن بن علي، ثم الحجة بن الحسن بن علي (عليهم السلام). والاقرار بأنهم اولو الامر الذين أمر الله عزوجل بطاعتهم فقال: (أطيعوا الله وأطيعوا الرسول واولي الامر منكم) وأن طاعتهم طاعة الله، ومعصيتهم معصية الله و وليهم ولي الله، وعدم هم عدوالله عزوجل، ومودة ذرية النبي (صلى الله عليه وآله) إذا كانوا على منهاج آبائهم الطاهرين فريضة واجبة في أعناق العباد إلى يوم القيامة، وهي أجر النبوة لقول الله عزوجل: (قل لاأسئلكم عليه أجرا إلا المودة في القربى). والاقرار بأن الاسلام هو الاقرار بالشهادتين، والايمان هو إقرار باللسان، وعقد بالقلب، وعمل بالجوارح، لا يكون الايمان إلا هكذا. ومن شهد الشهادتين فقد حقن ماله ودمه إلا بحقهما، وحسابه على الله عزوجل. والاقرار بالمسألة في القبر حين يدفن الميت وبمنكر ونكير، وبعذاب القبر، والاقرار بخلق الجنة والنار، وبمعراج النبي (صلى الله عليه وآله) إلى السماء السابعة، ومنها إلى سدرة المنتهى، ومنها إلى حجب النور، وبمناجات الله عزوجل إياه، وأنه عرج به بجسمه وروحه على الصحة والحقيقة لاعلى الرؤيا في المنام، وأن ذلك لم يكن لان الله عز وجل في مكان هناك، لانه متعال عن المكان، ولكنه عزوجل عرج به (عليه السلام) تشريفا له، وتعظيما لمنزلته، وليريه ملكوت السماوات كما أراه ملكوت الارض، ويشاهد ما فيها من عظمة الله عزوجل، وليخبر امته بما شاهد في العلومن الآيات والعلامات. والاقرار بالحوض والشفاعة للمذنبين من أصحاب الكبائر، والاقرار بالصراط والحساب والميزان واللوح والقم والعرش والكرسي. والاقرار بأن الصلاة عمود الدين، وأنها أول ما يحاسب عليه العبد يوم القيامة من الاعمال، وأول ما يسأل عنه العبد بعد المعرفة، فإن قبلت قبل ما سواها، وإن ردت رد ما سواها، وأن المفروضات من الصلوات في اليوم والليلة خمس صلوات، وهي سبع عشر ركعة: الظهر أربع ركعات، والعصر أربع ركعات، والمغرب ثلاث ركعات، والعشاء الآخرة أربع ركعات، والغداة ركعتان. وأما النافلة فهي مثلا الفريضة: أربع وثلاثون ركعة: ثمان ركعات قبل الظهر، وثمان بعدها قبل العصر، وأربع ركعات بعد المغرب، وركعتان من جلوس بعد العشاء الآخرة يحسبان بركعة، وهي وترلمن لم يلحق الوتر آخرا الليل، وصلاة الليل ثماني ركعات، كل ركعتين بتسليمة، والشفع ركعتان بتسليمة، والوتر ركعة واحدة، ونافلة الغداة ركعتان، فجملة الفرائض والنوافل في اليوم والليلة إحدى وخمسون ركعة، والاذان و الاقامة مثنى مثنى، وفرائض الصلاة سبع: الوقت، والطهور، والتوجه، والقبلة، والركوع والسجود، والدعاء. والقنوت في كل صلاة فريضة ونافلة في الركعة الثانية قبل الركوع وبعد القراءة، ويجزي من القول في القنوت: (رب اغفر وارحم وتجاوز عما تعلم إنك أنت الاعز الا حل الاكرم) ويجزى فيه أيضا ثلاث تسبيحات، وإن أحب المصلي أن يذكر الائمة (عليهم السلام) في قنوته ويصلي عليهم فيجملهم. وتكبيرة الافتتاح واحدة، وسبع أفضل. ويجب الجهر ببسم الله الرحمن الرحيم في الصلاة عند افتتاح الفاتحة، وعند افتتاح السورة بعدها، وهي آية من القرآن، وهي أقرب إلى اسم الله الاعظم من سواد العين إلى بياضها. ويستحب رفع اليدين في كل تكبيرة في الصلاة وهو زين الصلاة. والقراءة في الاوليين من الفريضة الحمدو سورة، ولا تكون من العزائم التي يسجد فيها، وهي سجدة لقمان، وحم السجدة، والنجم، وسورة اقرء باسم ربك. ولا تكن السورة أيضا لايلاف أو ألم تركيف أو الضحى أو ألم نشرح، لان الايلاف وألم تركيف سورة واحدة، والضحى وألم نشرح سورة واحدة، فلا يجوز التفرد بواحدة منها في ركعة فريضة، فمن أراد أن يقرأ بها في الفريضة فليقرأ لايلاف وألم تركيف في ركعة، والضحى وألم نشرح في ركعة ولا يجوز القران بين سورتين في الفريضة، فأما في النافلة فلا بأس بأن يقرأ الرجل ما شاء، ولا بأس بقراءة العزائم في النوافل لانه إنما يكره ذلك في الفريضة. ويجب أن يقرأ في صلاة الظهر يوم الجمعة سورة الجمعة والمنافقين فبذلك جرت السنة، والقول في الركوع والسجود ثلاث تسبيحات، وخمس أحسن، وسبع أفضل، وتسبيحة تامة تجزي الركوع والسجود للمريض والمستعجل، فمن نقص من الثلاث تسبيحات في ركوعه أو في سجوده تسبيحة ولم يكن بمريض ولا مستعجل فقد نقص ثلث صلاته، ومن ترك تسبيحتين فقد نقص ثلثي صلاته، ومن لم يسبح في ركوعه وسجوده فلا صلاة له إلا أن يهلل أو يكبر أو يصلي على النبي (صلى الله عليه وآله) بعدد التسبيح، فإن ذلك يجزيه. ويجزي في التشهد الشهادتان، فما زاد فتعبد. والتسليم في الصلاة يجزي مرة واحدة مستقبل القبلة، ويميل بعينه إلى يمينه، ومن كان في جمع من أهل الخلاف سلم تسليمتين: عن يمينه تسليمة، وعن يساره تسليمة كما يفعلون، للتقية. وينبغي للمصلي أن يسبح بتسبيح الزهراء فاطمة عليها السلام في دبر كل فريضة، وهي أربع وثلاثون تكبيرة، وثلاث وثلاثون تسبيحة، وثلاث وثلاثون تحميدة، فانه من فعل ذلك بعد الفريضة قبل أن يثنى رجليه غفر الله له، ثم يصلي على النبي والائمة عليهم السلام، ويدعو لنفسه بما أحب، ويسجد بعد فراغه من الدعاء سجدة الشكر يقول فيها ثلاث مرات: (شكر الله) ولا يدعها إلا إذا حضر مخالف للتقية. ولا يجوز التكفير في الصلاة، ولا قول آمين بعد فاتحة الكتاب، ولا وضع الركبتين على الارض في السجود قبل اليدين، ولا يجوز السجود إلا على الارض أو ما أنبتته الارض إلا ما اكل أو لبس، ولا بأس بالصلاة في شعر ووبر كل ما اكل لحمه، وما لا يؤكل لحمه فلا يجوز الصلاة في شعره ووبره إلا ما خصته الرخصة وهي الصلاة في السنجاب والسمور والفنك والخز، والاولى أن لا يصلى فيها، ومن صلى فيها جازت صلاته، وأما الثعالب فلا رخصة فيها إلا في حال التقية والضرورة. والصلاة يقطعها الريح إذا خرج من المصلي، أو غيرها مما ينقض الوضوء، أو يذكر أنه على غير وضوء، أو وجد أذى أو ضربانا لا يمكنه الصبر عليه، أو رعف فخرج من أنفه دم كثير، أو التفت حتى يرى من خلفه. ولا يقطع صلاة المسلم شئ مما يمر بين يديه من كلب أو امرأة أو حمار أو غير ذلك. ولا سهو في النافلة، فمن سها في نافلة فليس عليه شئ فليبن على ما شاء، وإنما السهو في الفريضة، فمن سها في الاوليين أعاد الصلاة، ومن شك في المغرب أعاد الصلاة، ومن شك في الغداة أعاد الصلاة. ومن شك في الثانية والثالثة أو في الثالثة والرابعة فليبن على الاكثر، فإذا سلم أتم ما ظن أنه قد نقص. ولا تجب سجدتا السهو على المصلي إلا إذا قام في حال قعوإه، أو قعد في حال قيامه، أو ترك التشهد، أو لم يدر زاد في صلاته أو نقص منها، وهما بعد التسليم في الزيادة والنقصان، ويقال فيهما: (بسم الله وبالله السلام عليك أيها النبي ورحمة الله وبركاته) وأما سجدة العزائم فيقال فيها: (لا إله إلا الله حقا حقا، لا إله إلا الله إيمانا وتصديقا، لا إله إلا الله عبودية ورقا، سجدت لك يا رب تعبدا ورقا لا مستنكفا ولا مستكبرا، بل أنا عبد ذليل خائف مستجير) ويكبر إذا رفع رأسه. ولا يقبل من صلاة العبد إلا ما أقبل عليه منها بقلبه حتى أنه ربما قبل من صلاته ربعها أو ثلثها أو نصفها أو أقل من ذلك أو أكثر، ولكن الله عزوجل يتمها بالنوافل. وأولى الناس بالتقدم في جماعة أقرؤهم للقرآن، فإن كانوا في القرآن سواء فأقدمهم هجرة، فإن كانوا في الهجرة سواء فأسنهم، فإن كانوا في السن سواء فأصبحهم وجها، وصاحب المسجد أولى بمسجده، ومن صلى بقوم وفيهم من هو أعلم منه لم يزل أمرهم إلى سفال إلى يوم القيامة. والجماعة يوم الجمعة فريضة واجبة، وفي سائر الايام سنة، من تركها رغبة عنها وعن جماعة المسلمين من غير علة فلا صلاة له. ووضعت الجمعة عن تسعة: عن الصغير، والكبير، والمجنون، والمسافر، و العبد، والمرءة، والمريض، والاعمى، ومن كان على رأس فرسخين. ويفضل صلاة الرجل في جماعة على صلاة الرجل وحده خمس وعشرين درجة في الجنة. وفرض السفر ركعتان إلا المغرب، فإن رسول الله (صلى الله عليه وآله) تركها على حالها في السفر والحضر. ولا يصلى في السفر من نوافل النهار شئ، ولا يترك فيه من نوافل الليل شئ، ولا يجوز صلاة الليل من أول الليل إلا في السفر، وإذا قضاها الانسان فهو أفضل له من أن يصليها من (في خ ل) أول الليل. وحد السفر الذي يجب فيه التقصير في الصلاة والافطار في الصوم ثمانية فراسخ، فإن كان سفر الرجل أربعة فراسخ ولم يرد الرجوع من يومه فهو بالخيار إن شاء أتم وإن شاء قصر، وإن أراد الرجوع من يومه فالتقصير عليه واجب، ومن كان سفره معصية فعليه التمام في الصوم والصلاة، والمتمم في السفر كالمقصر في الحضر، والذين يجب عليهم التمام في الصلاة والصوم في السفر: المكاري والكري والاشتقان وهو البريد والراعي والملاح لانه عملهم، وصاحب الصيد إذا كان صيده بطرا وأشرا وإن كان صيده مما يعود به على عياله فعليه التقصير في الصوم والصلاة، وليس من البر أن يصوم الرجل في سفره تطوعا، ولا يجوز للمفطر في السفر في شهر رمضان أن يجامع. والصلاة ثلاثة أثلاث: ثلث طهور، وثلث ركوع، وثلث سجود، ولا صلاة إلا بطهور. والوضوء مرة مرة، ومن توضأ مزتين فهو جائز إلا أنه لا يوجر عليه. و الماء كله طاهر حتى يعلم أنه قذر، ولا يفسد الماء إلا ما كانت له نفس سائلة، ولا بأس بالوضوء بماء الورد، والاغتسال به من الجنابة، وأما الماء الذي تسخنه الشمس فلا بأس بالوضوء منه، وإنما يكره الوضوء به وغسل الثياب والاغتسال لانه يورث البرص، والماء إذا كان قدر كر لم ينجسه شئ، والكر ألف رطل ومائتا رطل بالمدني. وروي أن الكر هو ما يكون ثلاثة أشبار طولا في ثلاثة أشبار عرضا في ثلاثة أشبار عمقا، وماء البئر طهور كله ما لم يقع فيه شئ ينجسه، وماء البحر طهور كله. ولا ينقض الوضوء إلا ما خرج من الطرفين من بول أو غائط أو ريح أو مني، والنوم إذا ذهب بالعقل ولا يجوز المسح على العمامة، ولا على القلنسوة، ولا يجوز المسح على الخفين والجوربين إلا من عدو يتقى، أو ثلج يخاف منه على الرجلين، فيقام الخفان مقام الجبائر فيمسح عليهما. وروت عائشة عن النبي (صلى الله عليه وآله) أنه قال: أشد الناس حسرة يوم القيامة من رأى وضوءه على جلد غيره. وقالت عائشة: لئن أمسح على ظهر عير بالفلاة أحب إلي من أن أمسح على خفي. ومن لم يجد الماء فليتيمم كما قال الله عزوجل: (فتيمموا صعيدا طيبا) و الصعيد: الموضع المرتفع، والطيب: الذي ينحدر عنه الماء، فإذا أراد الرجل أن يتيمم ضرب بيديه على الارض مرة واحدة ثم ينفضهما فيمسح بهما وجهه، ثم يضرب بيده اليسرى الارض فيمسح بها يده اليمنى من المرفق إلى أطراف الاصابع، ثم يضرب بيمينه الارض فيمسح بها يساره من المرفق إلى أطراف الاصابع، وقد روي أن يمسح الرجل جبينه وحاجبه ويمسح على ظهر كفيه، وعليه مضى مشائخنا رضي الله عنهم، وما ينقض الوضوء ينقض التيمم، والنظر إلى الماء ينقض التيمم، ومن يتمم وصلى ثم وجد الماء وهو في وقت الصلاة أو قد خرج الوقت فلا إعادة عليه، لان التيمم أحد الطهورين، فليتوضأ لصلاة اخرى. ولا بأس أن يصلي الرجل بوضوء واحد صلاة الليل والنهار كلها ما لم يحدث، وكذلك التيمم ما لم يحدث أو يصيب ماء. والغسل في سبعة عشر موطنا: ليلة سبع عشرة من شهر رمضان، وليلة تسع عشرة، وليلة إحدى وعشرين، وليلة ثلاث وعشرين، وللعيدين، وعند دخول الحرمين، وعند الاحرام، وغسل الزيارة، وغسل الدخول إلى البيت، ويوم التروية، ويوم عرفة، وغسل الميت، وغسل من غسل ميتا أو كفنه أو مسه بعدما برد، وغسل يوم الجمعة، وغسل الكسوف إذا احترق القرص كله ولم يعلم به الرجل، وغسل الجنابة فريضة، وكذلك غسل الحيض، لان الصادق (عليه السلام) قال: (غسل الجنابة والحيض واحد) و كل غسل فيه وضوء في أوله إلا غسل الجنابة لانه فريضة، وإذا اجتمع فرضان فأكبرهما يجزي عن أصغرهما. ومن أراد الغسل من الجنابة فليجتهد أن يبول ليخرج ما في إحليله من المني، ثم يغسل يديه ثلاثا من قبل أن يدخلهما الاناء، ثم يستنجي وينقي فرجه، ثم يضع على رأسه ثلاث أكف من ماء، ويميز الشعر بأنامله حتى يبلغ الماء أصل الشعر كله، ثم يتناول الاناء بيده ويصبه على رأسه وبدنه مرتين، ويمر يده على بدنه كله، ويخلل اذنيه بإصبعيه، وكل ما أصابه الماء فقد طهر، وإذا ارتمس الجنب في الماء ارتماسة واحدة أجزأه ذلك من غسله، وإن قام في المطر حتى يغسله فقد اجزأه ذلك من غسله، ومن أحب أن يتمضمض ويستنشق في غسل الجنابة فليفعل، و ليس ذلك بواجب، لان الغسل على ما ظهر لا على ما بطن، غير أنه إذا أراد أن يأكل أو يشرب قبل الغسل لم يجزله إلا أن يغسل يديه ويتمضمض ويستنشق، فإنه إن أكل أو شرب قبل ذلك خيف عليه البرص، وإذا عرق الجنب في ثوبه وكانت الجنابة من حلال فحلال الصلاة في الثوب، وإن كانت من حرام فحرام الصلاة فيه. وأقل الحيض ثلاثة أيام، وأكثرها عشرة أيام، وأقل الطهر عشرة أيام، وأكثره لاحد له، وأكثر أيام النفساء التي تقعد فيها عن الصلاة ثمانية عشر يوما، و تستظهر بيوم أو يومين إلا أن تطهر قبل ذلك. والزكاة على تسعة أشياء: على الحنطة والشعير والتمر والزبيب والابل و البقر والغنم والذهب والفضة، وعفى رسول الله (صلى الله عليه وآله) عما سوى ذلك. ولا يجوز دفع الزكاة إلا إلى أهل الولاية، ولا يعطى من أهل الولاية الابوان و الولد والزوج والزوجة والمملوك وكل من يجبر الرجل على نفقته. والخمس واجب في كل شئ بلغ قيمته دينارا، من الكنوز والمعادن والغوص والغنيمة، وهو لله عزوجل ولرسوله (صلى الله عليه وآله) ولذي القربى من الاغنياء والفقراء واليتامى والمساكين وابن السبيل من أهل الدين. وصيام السنة ثلاثة أيام في كل شهر: خميس في أوله، وأربعاء في وسطه، وخميس في آخره، وصيام شهر رمضان فريضة وهو بالرؤية، وليس بالرأي ولا التظني، ومن صام قبل الرؤية أو أفطر قبل الرؤية فهو مخالف لدين الامامية. ولا تقبل شهادة النساء في الطلاق، ولا في رؤية الهلال، والصلاة في شهر رمضان كالصلاة في غيره من الشهور، فمن أحب أن يزيد فليصل كل ليلة عشرين ركعة: ثماني ركعات بين المغرب والعشاء الآخرة، واثنتا عشرة ركعة بعد العشاء الآخرة إلى أن يمضي عشرون ليلة من شهر رمضان، ثم يصلي كل ليلة ثلاثين ركعة: ثمان ركعات منها بين المغرب والعشاء، واثنين وعشرين ركعة بعد العشاء الآخرة، ويقرء في كل ركعة منها الحمد وما تيسر له من القرآن، إلا في ليلة إحدى وعشرين وليلة ثلاث و عشرين فإنه يستحب إحياؤهما وأن يصلي الانسان في كل ليلة منهما مائة ركعة، يقرء في كل ركعة الحمد مرة وقل هو الله أحد عشر مرات، ومن أحيا هاتين الليلتين بمذاكرة العلم فهو أفضل، وينبغي للرجل إذا كان ليلة الفطر أن يصلي المغرب ثلاثا ثم يسجد ويقول في سجوده: (يا ذا الطول، يا ذا الحول، يا مصطفي محمد وناصره. صل على محمد وآل محمد واغفر لي كل ذنب أذنبته ونسيته وهو عندك في كتاب مبين) ثم يقول مائة مرة: (أتوب إلى الله عزوجل) ويكبر بعد المغرب والعشاء الآخرة وصلاة الغداة والعيد والظهر والعصر كما يكبر أيام التشريق، ويقول: (الله أكبر الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد والله أكبر على ما هدانا والحمد لله على ما أبلانا) ولا يقول فيه: (ورزقنا من بهيمة الانعام) فان ذلك في أيام التشريق. وزكاة الفطرة واجبة تجب على الرجل أن يخرجها عن نفسه وعن كل من يعول من صغير وكبير وحر وعبد وذكر وانثى صاعا من تمر، أو صاعا من زبيب، أو صاعا من بر، أو صاعا من شعير، وأفضل ذلك التمر، والصاع أربعة أمداد، والمدوزن مائتين واثنين وتسعين درهما ونصف، يكون ذلك ألفا ومائة وسبعين وزنة ولا بأس بأن يدفع قيمته ذهبا أو ورقا، ولا بأس بأن يدفع عن نفسه وعمن يعول إلى واحد، ولا يجوز أن يدفع ما يلزم واحدا إلى نفسين، ولا بأس بإخراج الفطرة في أول يوم من شهر رمضان إلى آخره، وهي زكاة إلى أن يصلي العيد، فإن أخرجها بعد الصلاة فهي صدقة، وأفضل وقتها آخر يوم من شهر رمضان، ومن كان له مملوك مسلم أو ذمي فليدفع عنه الفطرة، ومن ولد له مولود يوم الفطرة قبل الزوال فليدفع عنه الفطرة، وإن ولد بعد الزوال فلا فطرة عليه، وكذلك إذا أسلم الرجل قبل الزوال أو بعده فعلى هذا. والحاج على ثلاثة أوجه: قارن، ومفرد، ومتمتع بالعمرة إلى الحج، ولا يجوز لاهل مكة وحاضريها التمتع بالعمرة إلى الحج، وليس لهم إلا الاقران والافراد لقول الله عزوجل: (ذلك لمن لم يكن أهله حاضري المسجد الحرام) وحد حاضري المسجد الحرام أهل مكة وحواليها على ثمانية وأربعين ميلا، ومن كان خارجا من هذا الحد فلا يحج إلا متمتعا بالعمرة إلى الحج ولا يقبل الله غيره. وأول الاحرام المسلخ، وآخره ذات عرق، وأوله أفضل، فإن رسول الله وقت لاهل العراق العقيق، ووقت لاهل الطائف قرن المنازل، ووقت لاهل اليمن يلملم، ووقت لاهل الشام المهيعة وهي الجحفة، ووقت لاهل المدينة ذا الحليفة وهو مسجد الشجرة، ولايجوز الاحرام قبل بلوغ الميقات، ولايجوز تأخيره عن الميقات إلا لعلة أو تقية. وفرائض الحج سبعة: الاحرام، والتلبيات الاربع، وهي: (لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد والنعمة لك والملك لا شريك لك لبيك) وغير ذلك من التلبية سنة. وينبغي للملبي أن يكثر من قوله: (لبيك ذا المعارج لبيك) فإنها تلبية النبي (صلى الله عليه وآله)، و الطواف بالبيت فريضة، والركعتان عند مقام إبراهيم (عليه السلام) فريضة، والسعي بين الصفا والمروة فريضة. والوقوف بالمشعر فريضة، وهدي التمتع فريضة، وما سوى ذلك من مناسك الحج سنة، ومن أدرك يوم التروية عند زوال الشمس إلى الليل فقد أدرك المتعة، ومن أدرك يوم النحر مزدلفة وعليه خمسة من الناس فقد أدرك الحج. ولا يجوز في الاضاحي من البدن إلا الثني، وهو الذي تم له خمس سنين ودخل في السادسة، ويجزي في المعز والبقر الثني، وهو الذي تم له سنة ودخل في الثانية، ويجزي من الضأن الجذع لسنة، ولا يجزي في الاضحية ذات عوار، ويجزي البقرة عن خسمة نفر إذا كانوا من أهل بيت، والثور عن واحد، والبدنة عن سبعة والجزور عن عشرة متفرقين، والكتبش عن الرجل وعن أهل بيته، وإذا عزت الاضاحي أجزأت شاة عن سبعين. ويجعل الاضحية ثلاثة أثلاث: ثلث يؤكل، وثلث يهدى، وثلث يتصدق به. ولايجوز صيام أيام التشريق فإنها أيام أكل وشرب وبعال، وجرت السنة في الافطار يوم النحر بعد الرجوع الصلاة، وفي الفطر قبل الخروج إلى الصلاة. والتكبير في أيام التشريق بمنى وفي دبر خمس عشر صلاة: من صلاة الظهر يوم النحر إلى صلاة الغداة يوم الرابع، وبالامصار في دبر عشر صلوات: من صلاة الظهر يوم النحر إلى صلاة الغداة يوم الثالث. وتحل الفروج بثلاثة وجوه: نكاح بميراث، ونكاح بلا ميراث، ونكاح بملك اليمين، ولا ولاية لاحد على المرأة إلا لابيها مادامت بكرا، فإذا كانت ثيبا فلا ولاية لاحد عليها، ولايزو جها أبوها ولاغيره إلا بمن ترضى بصداق مفروض، ولا يقع الطلاق إلا على الكتاب والسنة، ولا يمين في طلاق ولافي عتق، ولاطلاق قبل نكاح، ولاعتق قبل ملك، ولا عتق إلا ما اريد به وجه الله عزوجل. والوصية لا يجوز إلا بالثلث، ومن أوصى بأكثر من الثلث رد إلى الثلث، و ينبغي للمسلم أن يوصي لذوي قرابته ممن لا يرث بشئ من ماله قل أم كثر، ومن لم يفعل ذلك فقد ختم عمله بمعصية. سهام المواريث لا تعول على ستة، ولا يرث مع الولد والابوين أحد إلا زوج أو زوجة، والمسلم يرث الكافر ولا يرث الكافر المسلم، وابن الملاعنة لا يرثه أبوه ولا أحد من قبل أبيه، وترثه امه، فإن لم تكن له ام فأخواله وأقرباؤه من قبل امه ومتى أقر الملاعن بالولد بعد الملاعنة الحق به ولده، ولم ترجع إليه امرأته، فإن مات الاب ورثه الابن وإن مات الابن لم يرثه الاب. ومن شرائط دين الامامية اليقين والاخلاص والتوكل والرضا والتسليم و الورع والاجتهاد والزهد والعبادة والصدق والوفإ وأداء الامانة إلى البر والفاجرو لو إلى قاتل الحسين (عليه السلام)، والبر بالوالدين واستعمال المروة والصبر والشجاعة واجتناب المحارم وقطع الطمع عما في أيدي الناس والامر بالمعروف والنهي عن المنكرو الجهاد في سبيل الله بالنفس والمال على شرائطه، ومواساة الاخوان والمكافات على الصنائع، وشكر المنعم، والثناء على المحسن، والقناعة، وصلة الرحم، وبر الآباء والامهات، وحسن المجاورة، والايثار، ومصاحبة الاخيار، ومجانبة الاشرار، ومعاشرة الناس بالجميل، والتسليم على جميع الناس مع الاعتقاد بأن سلام الله لا ينال الظالمين، وإكرام المسلم ذي الشيبة، وتوقير الكبير، ورحمة الصغير وإكرام كريم كل قوم، والتواضع، والتخشع، وكثرة ذكر الله عزوجل، وتلاوة القرآن والدعاء، والاغضاء، والاحتمال، والمجاملة، والتقية، وحسن الصحابة، وكظم الغيظ، والتعطف على الفقراء و المساكين ومشاركتهم في المعيشة، وتقوى الله في السر والعلانية، والاحسان إلى النساء وما ملكت الايمان، وحفظ اللسان إلا من خير، وحسن الظن بالله عزوجل، والندم على الذنب، واستعمال السخاء والجود، والاعتراف بالتقصير، واستعمال جميع مكارم الافعال والاخلاق للدين والدنيا واجتناب مذامها في الجملة والتفصيل، واجتناب الغضب والسخط والحمية والعصبية والكبر، وترك التجبر واحتقار الناس و الفخر والعجب والبذاء والفحش والبغي وقطيعة الرحم والحسد والحرص والشره والطمع والخرق والجهل والسفه والكذب والخيانة والفسق والفجور واليمين الكاذبة وكتمان الشهادة والشهادة بالزور والغيبة والبهتان والسعاية والسباب واللعان والطعان والمكر والخديعة والغدر والنكث والقتل بغير حق والظلم والقساوة والجفاء والنفاق والرياء والزناء واللواط والرباء، والفرار من الزحف والتعرب بعد الهجرة، وعقوق الوالدين، والاحتيال على الناس، وأكل مال اليتيم ظلما، وقذف المحصنة. هذا ما اتفق إملاؤه على العجلة من وصف دين الامامية. وقال: وساملي شرح ذلك وتفسيره إذا سهل الله عزاسمه لي العود من مقصدي إلى نيسابور إن شاء الله، ولا حول ولا قوة إلا بالله العلي العظيم، وصلى الله على محمد وآله وسلم. أقول: سيأتي بيان مايخالف المشهور من عقائده وبسط القول في كل منها في أبوابها إن شاء الله تعالى، وإنما أوردناها لكونه من عظماء القدماء التابعين لآثار الائمة النجباء الذين لا يتبعون الآراء والاهواء، ولذا ينزل أكثر أصحابنا كلامه وكلام أبيه رضي الله عنهما منزلة النص المنقول والخبر المأثور.

(P.s. – This is not a Hadeeth)

(باب 26) * * (نوادر الاحتجاجات والمناظرات من علمائنا رضوان الله عليهم) * * (في زمن الغيبة) *

CHAPTER 26 – MISCELLANEOUS ARGUMENTATIONS AND DEBATES FROM OUR SCHOLAR DURING THE ERA OF OCCULTATION

1 - ج: دخل أبو العلاء المعري الدهري على السيد المرتضى قدس الله سره فقال له: أيها السيد ما قولك في الكل ؟ فقال السيد: ما قولك في الجزء ؟ فقال: ما قولك في الشعرى ؟ فقال ما قولك في التدوبر ؟ قال: ما قولك في عدم الانتهاء فقال: ما قولك في التحيز والناعورة ؟ فقال: ما قولك في السبع ؟ فقال: ما قولك في الزائد البري من السبع ؟ فقال: ما قولك في الاربع ؟ فقال: ما قولك في الواحد والاثنين ؟ فقال: ما قولك في المؤثر ؟ فقال ما قولك في المؤثرات ؟ فقال: ما قولك في النحسين ؟ فقال: ما قولك في السعدين ؟ فبهت أبو العلاء، فقال السيد المرتضى رضي الله عنه عند ذلك: الأكل ملحد ملهد. وقال أبو العلاء: أخذته من كتاب الله عزوجل (يا بني لا تشرك بالله إن الشرك لظلم عظيم) وقام وخرج، فقال السيد رضي الله عنه: قد غاب عنا الرجل وبعد هذا لايرانا. فسئل السيد رضي الله عنه عن شرح هذه الرموز والاشارات فقال: سألني عن الكل وعنده الكل قديم، ويشير بذلك إلى عالم سماه العالم الكبير، فقال: لي ما قولك فيه ؟ أراد أنه قديم، وأجبته عن ذلك وقلت له: ما قولك في الجزء ؟ لان عندهم الجزء محدث وهو المتولد عن العالم الكبير، وهذا الجزء هو العالم الصغير عندهم، وكان مرادي بذلك أنه إذا صح أن هذا العالم محدث فذلك الذي أشار إليه إن صح فهو محدث أيضا، لان هذا من جنسه على زعمه، والشئ الواحد والجنس الواحد لا يكون بعضه قديما وبعضه محدثا، فسكت لما سمع ما قلته. وأما الشعرى أراد أنها ليست من الكواكب السيارة، فقلت له: ما قولك في التدوير ؟ أردت أن الفلك في التدوير والدوران، فالشعري لا يقدح في ذلك. وأما عدم الانتهاء أراد بذلك أن العالم لا ينتهي لانه قديم، فقلت له: قد صح عندي التحيز والتدوير وكلاهما يد لان على الانتهاء. وأما السبع أراد بذلك النجوم السيارة التي هي عندهم ذوات الاحكام، فقلت له هذا باطل بالزائد البري الذي يحكم فيه بحكم لا يكون ذلك الحكم منوطا بهذه النجوم السيارة التي هي الزهرة والمشتري والمريخ وعطارد والشمس والقمر وزحل. وأما الاربع أراد بها الطبائع، فقلت له: ما قولك في الطبيعة الواحدة النارية يتولد منها دابة بجلدها تمس الايدي، ثم تطرح ذلك الجلد على النار فيحترق الزهومات ويبقى الجلد صحيحا، لان الدابة خلقها الله على طبيعة النار، والنار لا تحرق النار، والثلج أيضا يتولد فيه الديدان وهو على طبيعة واحدة، والماء في البحر على طبيعتين تتولد عنه السموك والضفادع والحيات والسلاحف وغيرها، وعنده لا يحصل الحيوان إلا بالاربع فهذا مناقض لهذا. وأما المؤثر أراد به الزحل فقلت له: ما قولك في المؤثر ؟ أردت بذلك أن المؤثرات كلهن عنده مؤثرات، فالمؤثر القديم كيف يكون مؤثرا ؟ وأما النحسين أراد بهما أنهما من النجوم السيارة إذا اجتمعا يخرج من بينهما سعد، فقلت له: ما قولك في السعدين إذا اجتمعا خرج من بينهما نحس ؟ هذا حكم أبطله الله تعالى ليعلم الناظر أن الاحكام لا تتعلق بالمسخرات، لان الشاهد يشهد على أن العسل والسكر إذا اجتمعا لا يحصل منهما الحنظل والعلقم، والحنظل والعلقم إذا اجتمعا لا يحصل منهما الدبس والسكر، هذا دليل على بطلان قولهم. وأما قولي: الأكل ملحد ملهد أردت أن كل مشرك ظالم، لان في اللغة: ألحد الرجل عن الدين: إذا عدل عن الدين، وألهد: إذا ظلم، فعلم أبو العلاء ذلك وأخبرني عن علمه بذلك فقرأ: (يا بني لا تشرك بالله) الآية. وقال: إن المعري لما خرج من العراق سئل عن السيد المرتضى رضي الله عنه فقال: يا سائلي عنه لما جئت أسأله * ألا هو الرجل العاري من العار لو جئته لرأيت الناس في رجل * والدهر في ساعة والارض في دار بيان: الناعورة: الدولاب، واستعير هنا للفلك الدوار.

(P.s. – This is not a Hadeeth)

2 - أقول: قال السيد المرتضى رضي الله عنه في كتاب الفصول: اتفق للشيخ أبي عبد الله المفيد رحمة الله عليه اتفاق مع القاضي أبي بكر أحمد بن سيار في دار الشريف أبي عبد الله محمد بن محمد بن طاهر الموسوي رضي الله عنه، وكان بالحضرة جمع كثير يزيد عددهم على مائة إنسان، وفيهم أشراف من بني علي وبني العباس ومن وجوه الناس والتجار حضروا في قضاء حق الشريف رحمه الله، فجرى من جماعة من القوم خوض في ذكر النص على أمير المؤمنين (عليه السلام)، وتكلم الشيخ أبو عبد الله أيده الله في ذلك بكلام يسير على ما اقتضته الحال، فقال له القاضي أبو بكر ابن سيار: خبرني ما النص في الحقيقة ؟ وما معنى هذه اللفظة ؟ فقال الشيخ أيده الله: النص هو الاظهار والابانة، من ذلك قولهم: فلان قدنص قلوصه: إذا أبانها بالسير، وأبرزها من جملة الابل، ولذلك سمي المفرش العالي (منصة) لان الجالس عليه يبين بالظهور من الجماعة، فلما أظهره المفرش سمي منصة على ما ذكرناه، ومن ذلك أيضا قولهم: قدنص فلان مذهبه: إذا أظهره وأبانه، ومنه قول الشاعر: وجيد كجيد الريم ليس بفاحش * إذا نصته ولا بمعطل يريد إذا هي أظهرته، وقد قيل: نصبته، والمعنى في هذا يرجع إلى الاظهار، فأما هذه اللفظة فإنها قد جعلت مستعملة في الشريعة على المعنى الذي قدمت، ومتى أردت حد المعنى منها قلت: حقيقة النص هو القول المنبئ عن المقول فيه على سبيل الاظهار. فقال القاضي: ما أحسن ما قلت ! ولقد أصبت فيما أو ضحت وكشفت، فخبرني الآن إذا كان النبي (صلى الله عليه وآله) قد نص على إمامة أمير المؤمنين (عليه السلام) فقد أظهر فرض طاعته، وإذا أظهره استحال أن يكون مخفيا، فما بالنا لا نعلمه إن كان الامر على ما ذكرت في حد النص وحقيقته ؟ فقال الشيخ أيده الله: أما الاظهار من النبي (صلى الله عليه وآله) فقد وقع ولم يك خافيا في حال ظهوره، وكل من حضره فقد علمه ولم يرتب فيه ولا اشتبه عليه، وأما سؤالك عن علة فقدك العلم به الآن وفي هذا الزمان فإن كنت لا تعلمه على ما أخبرت به عن نفسك فذلك لدخول الشبهة عليك في طريقه، لعدولك عن وجهه النظر في الدليل المفضي بك إلى حقيقته، ولو تأملت الحجة فيه بعين الانصاف لعلمته، ولو كنت حاضرا في وقت إظهار النبي له (صلى الله عليه وآله) لما أخللت بعلمه، ولكن اللعة في ذهابك عن اليقين فيه وما وصفناه. فقال: وهل يجوز أن يظهر النبي (صلى الله عليه وآله) شيئا في زمانه فيخفى عمن ينشأ بعد وفاته حتى لا يعلمه إلا بنظر ثاقب واستدلال عليه ؟ فقال الشيخ أيده الله تعالى: نعم يجوز ذلك، بل لابد منه لمن غاب عن المقام في علم ما كان منه إلى النظر والاستدلال وليس يجوز أن يقع له به علم الاضطرار لانه من جملة الغائبات، غير أن الاستدلال في هذا الباب يختلف في الغموض والظهور والصعوبة والسهولة على حسب الاسباب المعترضات في طرقه، وربما عرى طريق ذلك من سبب فيعلم بيسير من الاستدلال على وجه يشبه الاضطرار، إلا أن طريق النص حصل فيه من الشبهات للاسباب التي اعترضته ما يتعذر معها العلم به إلا بعد نظر ثاقب وطول زمان في الاستدلال. فقال: فإذا كان الامر على ما وصفت فما أنكرت أن يكون النبي (صلى الله عليه وآله) قد نص على نبي آخر معه في زمانه، أو نبي يقوم من بعده مقامه، وأظهر ذلك وشهره على حد ما أظهر به إمامة أمير المؤمنين (عليه السلام) فذهب عنا علم ذلك لكما ذهب عنا عم النص وأسبابه ؟ فقال له الشيخ أيده الله: أنكرت ذلك من قبيل أن العالم حاصل لي ولكل مقر بالشرع ومنكر له بكذب من ادعى ذلك على رسول الله (صلى الله عليه وآله)، ولو كان ذلك حقا لما عم الجميع على بطلانه وكذب مدعيه ومضيفه إلى النبي (صلى الله عليه وآله)، ولو تعرى بعض العقلاء من سامعي الاخبار عن علم ذلك لا حتجت في إفساده إلى تكلف دليل غير ما وصفت، لكن الذي ذكرت يغنيني عن اعتماد غيره فإن كان النص على الامامة نظيره فيجب أن يعم العلم ببطلانه جميع سامعي الاخبار حتى لا يختلف في اعتقاد ذلك اثنان، وفي تنازع الامة فيه واعتقاد جماعة صحته والعلم به واعتقاد جماعة بطلانه دليل على فرق ما بينه وبين ما عارضت به. ثم قال له الشيخ أدام الله حراسته: ألا أنصف القاضي من نفسه والتزم ما ألزمه خصومه فيما شاركهم فيه من نفي ما تفردوا به ؟ ففصل بينه وبين خصومه في قوله: إن النبي (صلى الله عليه وآله) قد نص على رجم الزاني وفعله، وموضع قطع السارق وفعله، وعلى صفة الطهارة والصلاة وحدود الصوم والحج والزكاة وفعل ذلك وبينه وكرره و شهره، ثم التنازع موجود في ذلك، وإنما يعلم الحق فيه وما عليه العمل من غيره بضرب من الاستدلال، بل في قوله: إن انشقاق القمر لرسول الله (صلى الله عليه وآله) كان ظاهرا في حياته ومشهورا في عصره وزمانه، وقد أنكر ذلك جماعة من المعتزلة وغيرهم من أهل الملل والملحدة، وزعموا أن ذلك من توليد أصحاب السير ومؤلفي المغازي وناقلي الآثار، وليس يمكننا أن ندعي على من خالفنا فيما ذكرنا علم الاضطرار وإنما نعتمد على غلطهم في الاستدلال، فما يؤمنه أن يكون النبي (صلى الله عليه وآله) قدنص على نبي من بعده وإن عرى من العلم على سبيل الاضطرار، وبم يدفع أن يكون قد حصلت شبهات حالت بينه وبين العلم بذلك كما حصل لخصومه فيما عددناه ووصفناه، وهذا ما لافصل فيه. فقال له: ليس يشبه النص على أمير المؤمنين (عليه السلام) جميع ما ذكرت، لان فرض النص عندك فرض عام، وما وقع فيه الاختلاف فيما قدمت فروض خاصة، ولو كانت في العموم كهو لما وقع فيها الاختلاف. فقال الشيخ أيده الله: فقد انتقض الآن جميع ما اعتمدته، وبان فساده، و احتجت في الاعتماد إلى غيره، وذلك أنك جعلت موجب العلم وسبب ارتفاع الخلاف ظهور الشئ في زمان ما واشتهاره بين الملا، ولم تضم إلى ذلك غيره ولا شرطت فيه موصوفا سواه، فلما نقضناه عليك ووضح عندك دماره عدلت إلى التعلق بعموم الفرض وخصوصه، ولم يك هذا جاريا فيما سلف، والزيادة في الاعتلال انقطاع، والانتقال من اعتماد إلى اعتماد أيضا انقطاع، على أنه ما الذي يؤمنك أن ينص على نبي يحفظ شرعه فيكون فرض العمل به خاصا في العبادة كما كان الفرض فيما عددناه خاصا، فهل فيها من فصل يعقل ؟ فلم يأت بشئ تجب حكايته.

(P.s. – This is not a Hadeeth)

3 - قال: وروى الشيخ أنه قال بعض الشيعة لبعض الناصبة في محاورته له في فضل آل محمد عليهم السلام: أرأيت لو بعث الله نبيه (صلى الله عليه وآله) أين ترى كان يحط رحله وثقله ؟ قال: فقال له الناصب: كان يحطه في أهله وولده، قال: فقال له الشيعي: فإني قد حططت هو اي حيث يحط رسول الله (صلى الله عليه وآله) رحله وثقله.

(P.s. – This is not a Hadeeth)

4 - ومن كلام الشيخ أدام الله كفايته في إبطال إمامة أبي بكر من جهة الاجماع سأله المعروف بالكتبي فقال له: ما الدليل على فساد إمامة أبي بكر ؟ فقال له: الدلالة على ذلك كثيرة، فأنا أذكر لك منها دليلا يقرب من فهمك، وهو أن الامة مجتمعة على أن الامام لا يحتاج إلى إمام، وقد أجمعت الامة على أن أبا بكر قال على المنبر: (وليتكم ولست بخيركم، فإن استقمت فاتبعوني، وإن اعوججت فقوموني) فاعترف بحاجته إلى رعيته وفقره إليهم في تدبيره، ولا خلاف بين ذوى العقول أن من احتاج إلى رعيته فهو إلى الامام أحوج، وإذا ثبت حاجة أبي بكر إلى الامام بطلت إمامته بالاجماع المنعقد على أن الامام لا يحتاج إلى الامام، فلم يدر الكتبي بم يعترض، و كان بالحضرة من المعتزلة رجل يعرف بعرزالة فقال: ما أنكرت على من قال لك: إن الامة أيضا مجتمعة على أن القاضي لا يحتاج إلى قاض، والامير لا يحتاج إلى أمير، فيجب على هذا الاصل أن يوجب عصمة الامراء، أو يخرج من الاجماع. فقال له الشيخ: إن سكوت الاول أحسن من كلامك هذا، وما كنت أظن أنه يذهب عليك الخطأ في هذا الفصل، أو تحمل نفسك عليه مع العلم بوهنه، وذلك أنه لا إجماع في ما ذكرت، بل الاجماع في ضده، لان الامة متفقة على أن القاضي الذي هو دون الامام يحتاج إلى قاض هو الامام، وذلك يسقط ما تعلقت به، اللهم إلا أن تكون أشرت بالامير والقاضي إلى نفس الامام، فهو كما وصفت غير محتاج إلى قاض يتقدمه أو أمير عليه، وإنما استغنى عن ذلك لعصمته وكماله، فأين موضوع إلزامك عافاك الله ؟ فلم يأت بشئ.

(P.s. – This is not a Hadeeth)

5 - ومن كلام الشيخ أدام الله نعماه أيضا: سأله رجل من المعتزلة يعرف بأبي عمرو الشوطي فقال له: أليس قد اجتمعت الامة على أن أبا بكر وعمر كان ظاهر هما الاسلام ؟ فقال له الشيخ: نعم قد أجمعوا على أنهما كانا على ظاهر الاسلام زمانا، فأما أن يكونوا مجمعين على أنهما كانا في سائر أحوالهما على ظاهر الاسلام فليس في هذا إجماع، لاتفاق أنهما كانا على الشرك، ولوجود طائفة كثيرة العدد تقول: إنهما كانا بعد إظهارهما الاسلام على ظاهر كفر بجحد النص، وإنه قد كان يظهر منهما النفاق في حياة النبي (صلى الله عليه وآله). فقال الشوطي: قد بطل ما أردت أن اورده على هذا السؤال بما أوردت، وكنت أظن أنك تطلق القول على ما سألتك. فقال له الشيخ: قد سمعت ما عندي، وقد علمت ما الذي أردت فلم امكنك منه، ولكني أنا أضطرك إلى الوقوع فيما ظننت أنك توقع خصمك فيه، أليس الامة مجتمعة على أنه من اعترف بالشك في دين الله عزوجل والريب في نبوة رسول الله (صلى الله عليه وآله) فقد اعترف بالكفر وأقربه ؟ فقال: بلى، فقال له الشيخ: فإن الامة مجتمعة لا خلاف بينها على أن عمر بن الخطاب قال: ما شككت منذ أسلمت إلا يوم قاضى رسول الله (صلى الله عليه وآله) أهل مكة، فإني جئت إليه فقلت له: يا رسول الله ألست بنبي ؟ فقال: بلى، فقلت: ألسنا بالمؤمنين ؟ قال: بلى، فقلت له: فعلام تعطي هذه الدنية من نفسك ؟ فقال: إنها ليست بدنية، ولكنها خير لك، فقلت له: أفليس وعدتنا أنك تدخل مكة ؟ قال: بلى، قلت: فما بالنالا ندخلها ؟ قال: وعدتك أن تدخلها العام ؟ قلت: لا، قال: فستدخلها إن شاء الله تعالى: فاعترف بشكه في دين الله عزوجل ونبوة رسوله، وذكر مواضع شكوكه وبين عن جهاتها، وإذا كان الامر على ما وصفناه فقد حصل الاجماع على كفره بعد إظهار الايمان واعترافه بموجب ذلك على نفسه، ثم ادعى خصوم من الناصبة أنه تيقن بعد الشك ورجع إلى الايمان بعد الكفر، فأطر حناقولهم لعدم البرهان منهم، واعتمدنا على الاجماع فيما ذكرناه، فلم يأت بشئ أكثر من أن قال: ما كنت أظن أن أحدا يدعي الاجماع على كفر عمر بن الخطاب حتى الآن، فقال الشيخ: فالآن قد علمت ذلك وتحققته، ولعمري أن هذا مما لم يسبقني إلى استخراجه أحد، فإن كان عندك شئ فأورده، فلم يأت بشئ.

(P.s. – This is not a Hadeeth)

6 - ومن كلام الشيخ أدام الله علوه أيضا: حضر في دار الشريف أبي عبد الله محمد بن محمد بن طاهر رحمه الله وحضر رجل من المتفقهة يعرف بالورثاني وهو من فهمائهم، فقال له الورثاني أليس من مذهبك أن رسول الله (صلى الله عليه وآله) كان معصوما من الخطاء، مبرءا من الزلل، مأمونا عليه السهور والغلط، كاملا بنفسه، غنيا عن رعيته ؟ فقال له الشيخ: بلى كذلك كان رسول الله (صلى الله عليه وآله)، قال: فما تصنع في قول الله عزوجل: (وشاورهم في الامر فإذا عزمت فتوكل على الله) أليس قد أمره الله تعالى بالاستعانة بهم في الرأي، و أفقره إليهم ؟ فكيف يصح لك ما ادعيت مع ظاهر القرآن وما فعله النبي (صلى الله عليه وآله) ؟ فقال الشيخ: إن رسول الله (صلى الله عليه وآله) لم يشاور أصحابه لفقر منه إلى رأيهم، ولا حاجة دعته إلى مشورتهم من حيث ظننت وتوهمت بل لامر آخر إنا نذكره لك بعد الايضاح عما خبرتك به، وذلك أنا قد علمنا أن رسول الله (صلى الله عليه وآله) كان معصوما من الكبائر، وإن خالفت أنت في عصمته من الصغائر، وكان أكمل الخلق باتفاق أهل الملة وأحسنهم رأيا، وأوفرهم عقلا، وأحكمهم تدبيرا، وكانت المواد بينه وبين الله تعالى متصلة، و الملائكة تتواتر عليه بالتوقيف عن الله سبحانه والتهذيب، والانباء له عن المصالح، وإذا كان بهذه الصفات لم يصح أن يدعوه داع إلى اقتباس الرأي من رعيته، لانه ليس أحد منهم إلا وهو دونه في سائر ما عددناه، وإنما يستشير الحكيم غيره على طريق الاستفادة والاستعانة برأيه إذا تيقن أنه أحسن رأيا منه، وأجود تدبيرا، وأكمل عقلا، أو ظن ذلك، فأما إذا أحاط علما بأنه دونه فيما وصفناه لم يكن لاستعانته في تدبيره برأيه معنى، لان الكامل لا يفتقر إلى الناقص فيما يحتاج فيه إلى الكمال، كما لا يفتقر العالم إلى الجاهل فيما يحتاج فيه إلى العلم، والآية ينبه متضمنها على ذلك، ألا ترى إلى قوله عزوجل: (وشاورهم في الامر فإذا عزمت فتوكل على الله) فعلق وقوع الفعل بعزمه دون رأيهم ومشورتهم ؟ ولو كان إنما أمره بمشورتهم للاستضاءة برأيهم لقال له: فإذا أشاروا عليك فاعمل، وإذا اجتمع رأيهم على أمر فأمضه، فكان تعلق فعله بالمشورة دون العزم الذي يختص به، فلما جاء الذكر بما تلوناه سقط ما توهمته. وأما وجه دعائه لهم إلى المشورة عليه صلوات الله عليه فإن الله عزوجل أمره بتألفهم بمشورتهم وتعلمهم ما يصنعونه عند عزماتهم ليتأد بوابأدب الله عزوجل فاستشار هم لذلك لا لحاجة إلى رأيهم، على أن ههنا وجها آخر بينا: وهو أن الله سبحانه أعلمه أن في امته من يبتغي له الغوائل ويتربص به الدوائر، ويسر خلافه، ويبطن مقته، ويسعى في هدم أمره، وينافقه في دينه، ولم يعرفه أعيانهم ولا دله عليهم بأسمائهم فقال جل جلاله: (ومن أهل المدينة مردوا على النفاق لا تعلمهم نحن تعلمهم سنعذ بهم مرتين ثم يردون إلى عذاب عظيم). وقال جل اسمه: (وإذا ما انزلت سورة نظر بعضهم إلى بعض هل يرتكم من أحد ثم انصرفوا صرف الله قلوبهم بأنهم قوم لا يفقهون) وقال تبارك اسمه: (يحلفون لكم لترضوا عنهم فإن ترضوا عنهم فإن الله لا يرضى عن القوم الفاسقين) وقال تعالى: (ويحلفون بالله إنهم لمنكم وما هم منكم ولكنهم قوم يفرقون) وقال عزوجل: (وإذا رأيتهم تعجبك أجسامهم وإن يقولوا تسمع لقولهم كأنهم خشب مسندة يحسبون كل صيحة عليهم هم العدو فاحذرهم قاتلهم الله أنى يؤفكون) وقال جل جلاله: (ولا يأتون الصلاة إلا وهم كسالى ولا ينفقون إلا وهم كارهون) وقال تبارك وتعالى: (وإذا قاموا إلى الصلاة قاموا كسالى يراءون الناس ولا يذكرون الله إلا قليلا). وقال سبحانه بعد أن نبأه عنهم في الجملة: (لو نشاء لاريناكهم فلعرفتهم بسيماهم ولتعرفنهم في لحن القول). فدل عليهم بمقالهم، وجعل الطريق له إلى معرفتهم ما يظهر من نفاقهم في لحن قولهم، ثم أمره بمشورتهم ليصل ما يظهر منهم إلى علم باطنهم، فإن الناصح يبدو نصيحته في مشورته، والغاش المنافق يظهر ذلك في مقاله، فاستشارهم (صلى الله عليه وآله) لذلك، ولان الله جل جلاله جعل مشورتهم الطريق إلى معرفتهم، ألا ترى أنهم لما أشاروا ببدر عليه (صلى الله عليه وآله) في الاسرى فصدرت مشورتهم عن نيات مشوبة في نصيحته كشف الله ذلك له، وذمهم عليه، وأبان عن إدغالهم فيه، فقال جل اسمه: (ماكان لنبي أن يكون له أسرى حتى يثخن في الارض تريدون عرض الدنيا والله يريد الآخرة والله عزيز حكيم * لولا كتاب من الله سبق لمسكم فيما أخذتم عذاب عظيم) فوجه التوبيخ إليهم، والتعنيف على رأيهم، وأبان لرسوله (صلى الله عليه وآله) عن حالهم، فيعلم أن المشورة لهم لم يكن للفقر إلى رأيهم، ولكن كانت لما ذكرناه. فقال شيخ من القوم يعرف بالجراحي وكان حاضرا: يا سبحان الله أترى أن أبا بكر وعمر كانا من أهل نفاق ؟ كلاما نظنك أيدك الله تطلق هذا، وما رأينا (صلى الله عليه وآله) استشار ببدر غيرهما، فإن كانا هما من المنافقين فهذا مالا نصبر عليه ولا نقوى على استماعه، وإن لم يكونا من جملة أهل النفاق فاعتمد على الوجه الاول، وهوأن النبي (صلى الله عليه وآله) أراد أن يتألفهم بالمشورة، ويعلمهم كيف يصنعون في امورهم. فقال له الشيخ أدام الله نعماءه: ليس هذا من الحجاج أيها الشيخ في شئ، و إنما هو في استكبار واستعظام معدول به عن الحجة والبرهان، ولم نذكر إنسانا بعينه وإنما أتينا بمجمل من القول ففصله الشيخ وكان غنيا عن تفصيله. وصاح الورثاني وأعلى صوته بالصياح يقول: الصحابة أجل قدرا من أن يكونوا من أهل النفاق ولاسيما الصديق والفاروق ! وأخذ في كلام نحو هذا من كلام السوقة والعامة وأهل الشغب والفتن. فقال له الشيخ أيده الله: دع عنك الضجيج وتخلص مما أوردته عليك من البرهان واحتل لنفسك وللقوم، فقد بان الحق وزهق الباطل بأهون سعي، والحمد لله رب العالمين.

(P.s. – This is not a Hadeeth)

7 - ومن كلام الشيخ أدام الله تأييده أيضا: سأله بعض أصحابه فقال له: إن المعتزلة والحشوية يدعون أن جلوس أبي بكر وعمر مع رسول الله (صلى الله عليه وآله) في العريش كان أفضل من جهاد أمير المؤمنين (عليه السلام) بالسيف، لانهما كانا مع النبي (صلى الله عليه وآله) في مستقره يدبران الامر معه (صلى الله عليه وآله)، ولولا أنهما أفضل الخلق عنده ما اختصهما بالجلوس معه، فبأي شئ تدفع هذا ؟. فقال له الشيخ: سبيل هذا القول أن يعكس وهذه القضية أن تقلب، وذلك أن النبي (صلى الله عليه وآله) لو علم أنهما لو كانا من جملة المجاهدين بأنفسهما يبارزان الاقران ويقتلان الابطال ويحصل لهما جهاد يستحقان به الثواب لما حال بينهما وبين هذه المنزلة التي هي أجل وأشرف وأعلى وأسنى من القعود على كل حال بنص الكتاب، حيث يقول الله سبحانه. (لا يستوي القاعدون من المؤمنين غير اولي الضرر والمجاهدون في سبيل الله بأموالهم وأنفسهم فضل الله المجاهدين بأموالهم وأنفسهم على القاعدين درجة وكلا وعد الله الحسنى وفضل الله المجاهدين على القاعدين أجرا عظيما) فلما رأينا الرسول (صلى الله عليه وآله) قد منعهما هذه الفضيلة وأجلسهما معه علمنا أن ذلك لعلمه بأنهما لو تعرضا للقتال أو عرضا له لافسدا، إما بأن ينهزما، أويوليا الدبر كما صنعا يوم احد وخيبر وحنين، وكان يكون في ذلك عظيم الضرر على المسلمين، ولا يؤمن وقوع الوهن * (هامش) الشغب: كثرة الجلبة واللغط المؤدى إلى الشر. الفصول المختارة 1: 11 - 14. في نسخة: ما اختصهما بالجلوس عنده. وفى المصدر: لما اختصهما بالجلوس معه. النساء: 95. فيهم بهزيمة شيخين من جملتهم، أو كانا من فرط ما يلحقهما من الخوف والجزع يصيران إلى أهل الشرك مستأمنين، أوغير ذلك من الفساد الذي يعلمه الله تعالى، ولعله لطف للامة بأن أمر رسول الله (صلى الله عليه وآله) بحبسهما عن القتال، فأما ما توهموه من أنه حبسهما للاستعانة برأيهما فقد ثبت أنه كان كاملا وكانا ناقصين عن كماله، وكان (صلى الله عليه وآله) معصوما وكانا غير معصومين، وكان مؤيدا بالملائكة وكانا غير مؤيدين، وكان يوحى إليه و ينزل القرآن عليه ولم يكونا كذلك، فأي فقر يحصل له مع ما وصفناه إليهما لولا عمى القلوب وضعف الرأي وقلة الدين ؟ ! والذي يكشف لك عن صحة ما ذكرته آنفا في وجه إجلاسهما معه في العريش قول الله سبحانه: (إن الله اشترى من المؤمنين أنفسهم وأموالهم بأن لهم الجنة يقاتلون في سبيل الله فيقتلون ويقتلون وعدا عليه حقا في التورية والانجيل والفرقان) فلا يخلو الرجلان من أن يكونا مؤمنين أو غير مؤمنين، فقد اشترى الله عزوجل أنفسهما منهما بالجنة على شرط القتال المؤدي إلى القتل منهما لغيرهما أو قتل غيرهما لهما، ولو كان ذلك كذلك لما حال النبي بينهما وبين الوفاء بشرط الله عليهما من القتل، وفي منعهما من ذلك دليل على أنهما بغير الصفة التي يعتقدها فيهما الجاهلون، فقد وضح بما بيناه أن العريش وبال عليهما، ودليل على نفصهما، وأنه بالضد مما توهموه، والمنة لله تعالى.

(P.s. – This is not a Hadeeth)

8 - وقال الشيخ أدام الله عزه: قال أبو الحسن الخياط جاءني رجل من أصحاب الامامة عن رئيس لهم زعم أنه أمره أن يسألني عن قول النبي (صلى الله عليه وآله) لابي بكر: (لا تحزن) أطاعة خوف أبي بكر أم معصية ؟ قال: فإن كان طاعة فقد نهاه عن الطاعة، وإن كان معصية فقد عصى أبو بكر. قال فقلت له: دع الجواب اليوم ولكن ارجع إليه واسأله عن قول الله تعالى لموسى (عليه السلام): (لا تخف) أيخلو خوف موسى (عليه السلام) من أن يكون طاعة أم معصية ؟ فإن يك طاعة فقد نهاه عن الطاعة، وإن يك معصية فقد عصى موسى (عليه السلام)، قال: فمضى ثم عاد إلي فقلت له: رجعت إليه ؟ قال: نعم، فقلت له: ما قال ؟ قال: قال لي: لا تجلس إليه. قال الشيخ أدام الله عزه: ولست أدري صحة هذه الحكاية، ولا ابعد أن يكون من تخرص الخياط، ولو كان صادقا في قوله: إن رئيسا من الشيعة أنفذ مسألة عن هذا السؤال لما قصر الرئيس عن إسقاط ما أورده من الاعتراض، ويقوى في النفس أن الخياط أراد التقبيح على أهل الامامة في تخرص هذه الحكاية، غير أني أقول له ولاصحابه: الفصل بين الامرين واضح، وذلك أني لو خليت وظاهر قوله تعالى لموسى عليه السلام: (لا تخف) وقوله تعالى لنبيه (صلى الله عليه وآله): (لا يحزنك قولهم) وما أشبه هذا مما توجه إلى الانبياء عليهم السلام لقطعت على أنه نهي لهم عن قبيح يستحقون عليه الذم، لان في ظاهره حقيقة النهي من قوله: (لا تفعل) كما أن في ظاهر خلافه ومقابله في الكلام حقيقة الامر إذا قال له: (افعل) لكنني عدلت عن الظاهر لدلالة عقلية أوجبت علي العدول، كما يوجب الدلالة على المرور مع الظاهر عند عدم الدليل الصارف عنه، وهي ما ثبت من عصمة الانبياء عليهم السلام التي ينبئ عن اجتنابهم الآثام، وإذا كان الاتفاق حاصلا على أن أبا بكر لم يكن معصوما كعصمة الانبياء عليهم السلام وجب أن يجري كلام الله تعالى فيما ضمنه من قصته على ظاهر النهي وحقيقته وقبح الحال التي كان عليها فتوجه النهي إليه عن استدامتها، إذلا صارف يصرف عن ذلك من عصمته، ولاخبر عن الله سبحانه فيه، ولا عن رسوله (صلى الله عليه وآله)، فقد بطل ما أورده الخياط وهو في الحقيقة رئيس المعتزلة، وبان وهي اعتماده، ويكشف عن صحة ما ذكرناه ما تقدم به مشائخنا رحمهم الله وهو أن الله سبحانه لم ينزل السكينة قط على نبيه (صلى الله عليه وآله) في موطن كان معه فيه أحد من أهل الايمان إلا عمهم بنزول السكينة وشملهم بها، بذلك جاء القرآن قال الله سبحانه: (ويوم حنين إذ أعجبتكم كثر تكم فلن تغن عنكم شيئا وضاقت عليكم الارض بما رحبت ثم وليتم مدبرين ثم أنزل الله سكينته على رسوله وعلى المؤمنين (1) ولمالم يكن مع النبي (صلى الله عليه وآله) في الغار إلا أبو بكر أفرد الله سبحانه نبيه بالسكينة دونه، وخصه بها ولم يشركه معه، فقال عزاسمه: (فأنزل الله سكينته عليه وأيده بجنود لم تروها) فلو كان الرجل مؤمنا لجرى مجرى المؤمنين في عموم السكينة لهم، ولولا أنه أحدث بحزنه في الغار منكرا لاجله توجه النهي إليه عن استدامته لما حرمه الله تعالى من السكينة ما تفضل به على غيره من المؤمنين الذين كانوا مع رسول الله (صلى الله عليه وآله) في المواطن الاخر على ما جاء في القرآن ونطق به محكم الذكر بالبيان، وهذا بين لمن تأمله. قال الشيخ أيده الله: وقد حير هذا الكلام جماعة من الناصبة وضيق صدورهم فتشعبوا واختلفوا في الحيلة في التخلص منه، فما اعتمد منهم أحد إلا على ما يدل على ضعف عقله وسخف رأيه وضلاله عن الطريق، فقال قوم منهم: إن السكينة إنما نزلت على أبي بكر واعتلوا في ذلك بأنه كان خائفا رعبا، ورسول الله (صلى الله عليه وآله) كان آمنا مطمئنا، قالوا: والآمن غني عن السكينة، وإنما يحتاج إليها الخائف الوجل. قال الشيخ أيده الله: فيقال لهم: قد جنيتم بجهلكم على أنفسكم بطعنكم في كتاب الله بهذا الضعيف الواهي من استدلالكم، وذلك أنه لو كان ما اعتللتم به صحيحا لوجب أن لا تكون السكينة نزلت على رسول الله (صلى الله عليه وآله) في يوم بدر ولافي يوم حنين، لانه لم يك عليه السلام في هذين الموضعين خائفا ولا جزعا، بل كان آمنا مطمئنا متيقنا بكون الفتح له، وأن الله تعالى يظهره على الدين كله ولو كره المشركون، و فيما نطق به القرآن من تنزيل السكينة عليه ما يدمر على هذا الاعتلال. فإن قلتم: إن النبي (صلى الله عليه وآله) كان في هذين المقامين خائفا وإن لم يبد خوفه فلذلك نزلت السكينة عليه فيهما وحملتم أنفسكم على هذه الدعوى قلنا لكم: وهذه كانت قصته (صلى الله عليه وآله) في الغار فلم تدفعون ذلك ؟ فإن قلتم: إنه (صلى الله عليه وآله) قد كان محتاجا إلى السكينة في كل حال لينتفي عنه الخوف والجزع ولا يتعلقان به في شئ من الاحوال نقضتم ما سلف لكم من الاعتلال، وشهدتم ببطلان مقالكم الذي قدمناه، على أن نص التلاوة يدل على خلاف ما ذكر تموه و ذلك أن الله سبحانه قال: (فأنزل الله سكينته عليه وأيده بجنود لم تروها) فأنبأ الله عزوجل خلقه أن الذي نزلت عليه السكينة هو المؤيد بالملائكة، وإذا كانت الهاء التي في التأييد تدل على ما دلت عليه الهاء التي في نزول السكينة وكانت هاء الكناية من مبتدأ قوله: (إلا تنصروه فقد نصره الله) إلى قوله: (وأيده بجنود لم تروها) عن مكني واحد، ولم يجز أن تكون عن اثنين غيرين، كما لا يجوز أن يقول القائل: لقيت زيدا فأكرمته وكلمته، فيكون الكلام لزيد بهاء الكناية، ويكون الكرامة لعمرو أو خالد أو بكر، وإذا كان المؤيد بالملائكة رسول الله (صلى الله عليه وآله) باتفاق الامة فقد ثبت أن الذي نزلت عليه السكينة هو خاصة دون صاحبه وهذا مالا شبهة فيه. وقال قوم منهم: إن السكينة وإن اختص بها النبي (صلى الله عليه وآله) فليس يدل ذلك على نقص الرجل، لان السكينة إنما يحتاج إليها الرئيس المتبوع دون التابع، فيقال لهم: هذا رد على الله سبحانه، لانه قد أنزلها على الاتباع المرؤوسين ببدر وحنين وغيرهما من المقامات، فيجب على ما أصلتموه أن يكون الله سبحانه فعل بهم ما لم يكن بهم الحاجة إليه، ولو فعل ذلك لكان عابثا، تعالى الله عما يقول المبطلون علوا كبيرا. قال الشيخ أدام الله عزه: وههنا شبهة يمكن إيرادها هي أقوى مما تقدم، غير أن القوم لم يهتدوا إليها، ولا أظن أنها خطرت ببال أحد منهم، وهو أن يقول قائل: قد وجدنا الله سبحانه ذكر شيئين ثم عبر عن أحدهما بالكناية، فكانت الكناية عنهما معادون أن يختص بأحدهما، وهو مثل قوله سبحانه: (والذين يكنزون الذهب والفضة ولا ينفقونها في سبيل الله) فأورد لفظة الكناية عن الفضة خاصة، وإنما أرادهما جميعا معا، وقد قال الشاعر: نحن بما عندنا وأنت بما * عندك راض والامر مختلف وإنما أراد: نحن بما عندنا راضون، وأنت راض بما عندك، فذكر أحد الامرين فاستغنى عن الآخر، كذلك يقول سبحانه: (فأنزل الله سكينته عليه) ويريدهما جميعا دون أحدهما. والجواب عن هذا وبالله التوفيق: أن الاختصار بالكناية على أحد المذكورين دون عموم الجميع مجاز واستعارة واستعمله أهل اللسان في مواضع مخصوصة، وجاء به القرآن في أماكن محصورة، وقد ثبت أن الاستعارة ليست بأصل يجري في الكلام ولا يصح عليها القياس، وليس يجوز لنا أن نعدل عن ظواهر القرآن وحقيقة الكلام إلا بدليل يلجئ إلى ذلك، ولا دليل في قوله تعالى: (فأنزل الله سكينته عليه) فنتعدى من أجله المكني عنه إلى غيره. وشئ آخر: وهو أن العرب إنما تستعمل ذلك إذا كان المعنى فيه معروفا، والاالتباس عنه مرتفعا، فتكتفي بلفظ الواحد عن الاثنين للاختصار، ولامانها من وقوع الشبهة فيه والارتياب، فأما إذا لم يكن الشئ معروفا وكان الالتباس عند أفراده متوهما لم يستعمل ذلك، ومن استعمله كان عندهم ملغزا معميا، ألا ترى أن الله سبحانه لما قال: (والذين يكنزون الذهب والفضة ولا ينفقونها) علم كل سامع للخطاب أنه أرادهما معا، مع ما قدمه من كراهة كنزهما المانع من إنفاقهما، فلما عم الشيئين بذكر ينتظمهما في ظاهر المقال بما يدل على معنى ما أخره من ذكر الانفاق اكتفى بذكر أحدهما للاختصار، وكذلك قوله تعالى: (وإذا رأو تجارة أو لهوا انفضوا إليها) وإنما اكتفى بالكناية عن أحدهما في ذكرهما معا لما قدمه في ذكرهما من دليل ما تضمنه الدلالة فقال تعالى: (وإذا رأوا تجارة أو لهوا انفضوا إليها) فأوقع الرؤية على الشيئين جميعا، وجعلهما سببا للاشتغال بما وقعت عليه منهما عن ذكر الله سبحانه والصلاة، وليس يجوز أن يقع الالتباس في أنه أراد أحدهما مع ما قدم من الذكر، إذ لو أراد ذلك لخلا الكلام من الفائدة المعقولة، وكان العلم بذلك يجزي في الاشارة إليه، كذلك قوله سبحانه: (والله ورسوله أحق أن يرضوه) لما تقدم ذكر الله تعالى على التفصيل وذكره رسوله (صلى الله عليه وآله) على البيان دل على أن الحق في الرضا لهما جميعا، وإلا لم يكن ذكرهما جميعا معا يفيد شيئا على الحد الذي قدمناه، وكذلك قول الشاعر: (وأنت بما عندك راض والامر مختلف) لو لم يقدم قبله (نحن بما عندنا) لم يجز الاقتصار على الثاني، لانه لو حمل الاول على إسقاط المضمر من قوله: (راضون) لخلا من الفائدة، فلما كان سائر ما ذكرناه معلوما عند من عقل الخطاب جاز الاقتصار فيه على أحد المذكورين للايجاز والاختصار، وليس كذلك قوله تعالى: (فأنزل الله سكينته عليه) لان الكلام يتم فيها وينتظم في وقوع الكناية عن النبي (صلى الله عليه وآله) خاصة دون الكائن معه في الغار، ولا يفتقر إلى رد الهاء عليهما معا مع كونهما في الحقيقة كناية عن واحد في الذكر وظاهر اللسان، ولو أرادهما للجميع لحصل الالتباس والتعمية والالغاز، لانه كما يكون اللبس واقعا عند دليل الكلام على انتظامهما للجميع متى اريد بها الواحد مع عدم الفائدة لو لم يرجع على الجميع كذلك يكون التلبيس حاصلا إذا اريد بها الجميع عند عدم الدليل الموجب لذلك، وكمال الفائدة مع الاقتصار على الواحد في المراد، ألا ترى أن قائلا لو قال: (لقيت زيدا ومعه عمر وفخاطبت زيدا وناظرته) وأراد بذلك مناظرة الجميع لكان ملغزا معميا، لانه لم يكن في كلامه ما يفتقر إلى عموم الكناية عنهما، ولو جعل هذا نظير الآيات التي تقدمت لكان جاهلا بفرق ما بينها وبينه مما شرحناه، فتعلم أنه لانسبة بين الامرين. وشئ آخر: وهو أنه سبحانه كنى بالهاء التالية للهاء التي في السكينة عن النبي (صلى الله عليه وآله) خاصة، فلم يجز أن يكون أراد بالاولة غير النبي (صلى الله عليه وآله)، لانه لا يعقل في لسان القوم كناية عن مذكورين بلفظ واحد، وكناية ترد فيها على النسق عن واحد من الاثنين، وليس لذلك نظير في القرآن ولا في الاشعار ولا في شئ من الكلام فلما كانت الهاء في قوله تعالى: (وأيده بجنود لم تروها) كناية عن النبي (صلى الله عليه وآله) بالاتفاق ثبت أن التي قبلها من قوله: (فأنزل الله سكينته عليه) كناية عنه (صلى الله عليه وآله) خاصة، وبان مفارقة ذلك لجميع ما تقدم ذكره من الآي والشعر الذي استشهد. والله الموفق للصواب.

(P.s. – This is not a Hadeeth)

9 - ومن كلام الشيخ أدام الله عزه: قال له رجل من أصحاب الحديث ممن يذهب إلى مذاهب الكرابيسي: ما رأيت أجسر من الشيعة فيمايد عونه من المحال، وذلك أنهم زعموا أن قول الله عزوجل: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهر كم تطهيرا) نزلت في علي وفاطمة والحسن والحسين عليهم السلام، مع ما في ظاهر الآية أنها نزلت في أزواج النبي (صلى الله عليه وآله)، وذلك أنك إذا تأملت الآية من أولها إلى آخرها وجدتها منتظمة لذكر الازواج خاصة، ولن تجد لمن ادعوها له ذكرا. قال الشيخ أدام الله عزه: أجسر الناس على ارتكاب الباطل وأبهتهم وأشدهم إنكارا للحق وأجهلهم من قام مقامك في هذا الاحتجاج، ودفع ما عليه الاجماع و الاتفاق، وذلك أنه لا خلاف بين الامة أن الآية من القرآن قد تأتي وأولها في شئ وآخرها في غيره، ووسطها في معنى وأولها في سواه، وليس طريق الاتفاق في المعنى إحاطة وصف الكلام في الآتي، فقد نقل الموافق والمخالف أن هذه الآية نزلت في بيت ام سلمة رضي الله عنها، ورسول الله (صلى الله عليه وآله) في البيت، ومعه علي وفاطمة والحسن والحسين عليهم السلام وقد جللهم بعباء خيبرية وقال: اللهم هؤلاء أهل بيتي، فأنزل الله عزوجل عليه: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) فتلاها رسول الله (صلى الله عليه وآله)، فقالت ام سلمة رضي الله عنها: يا رسول الله ألست من أهل بيتك ؟ فقال لها: إنك إلى خير، ولم يقل لها: إنك من أهل بيتي، حتى روى أصحاب الحديث أن عمر سئل عن هذه الآية قال: سلوا عنها عائشة، فقلت عائشة: إنها نزلت في بيت اختي ام سلمة فسلوها عنها فإنها أعلم به مني، فلم يختلف أصحاب الحديث من الناصبة وأصحاب الحديث من الشيعة في خصوصها فيمن عددناه، وحمل القرآن في التأويل على ما جاء به الاثر أولى من حمله على الظن والترجيم، مع أن الله سبحانه قد دل على صحة ذلك بمتضمن هذه الآية حيث يقول: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) وإذهاب الرجس لا يكون إلا بالعصمة من الذنوب، لان الذنوب من أرجس الرجس، والخبر عن الارادة ههنا إنما هو خبر عن وقوع الفعل خاصة، دون الارادة التي يكون بها لفظ الامر أمرا، لا سيما على ما أذهب إليه في وصف القديم بالارادة، وافرق بين الخبر عن الارادة ههنا والخبر عن الارادة في قوله سبحانه: (يريد الله ليبين لكم) وقوله: (يريد الله بكم اليسر ولا يريد بكم العسر) إذ لو جرت مجرى واحدا لم يكن لتخصيص أهل البيت بها معنى، إذ الارادة التي يقتضي الخبر والبيان يعم الخلق كلهم على وجهها في التفسير ومعناها، فلما خص الله تبارك وتعالى أهل البيت (عليهم السلام) بإرادة إذهاب الرجس عنهم دل على ما وصفناه من وقوع إذهابه عنهم، وذلك موجب للعصمة على ما ذكرناه، وفي الاتفاق على ارتفاع العصمة عن الازواج دليل على بطلان مقال من زعم أنها فيهن، مع أن من عرف شيئا من اللسان وأصله لم يرتكب هذا القول ولا توهم صحته، وذلك أنه لا خلاف بين أهل العربية أن جمع المذكر بالميم، وجمع المؤنث بالنون، وأن الفصل بينهما بهاتين العلامتين، ولا يجوز في لغة القوم وضع علامة المؤنث على المذكر، ولا وضع علامة المذكر على المؤنث، ولا استعملوا ذلك في الحقيقة ولا المجاز، ولما وجدنا الله سبحانه قد بدأ في هذه الآية بخطاب النساء وأورد علامة جمعهن من النون في خطابهن فقال: (يا نساء النبي لستن كأحد من النساء إن اتقيتن فلا تخضعن بالقول فيطمع الذي في قلبه مرض) إلى قوله: (وأطعن الله ورسوله) ثم عدل بالكلام عنهن بعد هذا الفصل إلى جمع المذكر فقال: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) فلما جاء بالميم وأسقط النون علمنا أنه لم يتوجه هذا القول إلى المذكور الاول بما بيناه من أصل العربية وحقيقتها، ثم رجع بعد ذلك إلى الازواج فقال: (واذكرن ما يتلى في بيوتكن من آيات الله والحكمة إن الله كان لطيفا خبيرا) فدل بذلك على إفراد من ذكرناه من آل محمد (عليهم السلام) بما علقه عليهم من حكم الطهارة الموجبة للعصمة وجليل الفضيلة، وليس يمكنكم معشر المخالفين أن تدعوا أنه كان في الازواج مذكورا رجل غير النساء، أو ذكر ليس برجل، فيصح التعلق منكم بتغليب المذكر على المؤنث إذ كان في الجمع ذكر، وإذا لم يمكن ادعاء ذلك وبطل أن يتوجه إلى الازواج فلا غير لهن توجهت إليه إلا من ذكرناه ممن جاء فيه الاثر على ما بيناه.

(P.s. – This is not a Hadeeth)

10 - ومن كلام الشيخ أدام الله عزه أيضا في الدلالة على أن أمير المؤمنين صلوات الله عليه وتسليمه لم يبايع أبا بكر: قال الشيخ قد اجتمعت الامة على أن أمير المؤمنين (عليه السلام) تأخر عن بيعة أبي بكر، فالمقلل يقول: كان تأخره ثلاثة أيام، ومنهم من يقول: تأخر حتى ماتت فاطمة (عليها السلام) ثم بايع بعد موتها، ومنهم من يقول: تأخر أربعين يوما، ومنهم من يقول: تأخر ستة أشهر، والمحققون من أهل الامامة يقولون: لم يبايع ساعة قط، فقد حصل الاجماع على تأخره عن البيعة، ثم اختلفوا في بيعته بعد ذلك على ما قدمنا به الشرح، فما يدل على أنه لم يبايع البتة أنه ليس يخلو تأخره من أن يكون هدى وتركه ضلالا، أو يكون ضلالا وتركه هدى وصوابا، أو يكون صوابا وتركه صوابا، أو يكون خطاء وتركه خطاء، فلو كان التأخر ضلالا وباطلا لكان أمير المؤمنين (عليه السلام) قد ضل بعد النبي (صلى الله عليه وآله) بترك الهدى الذي كان يجب عليه المصير إليه، وقد أجمعت الامة على أن أمير المؤمنين (عليه السلام) لم يقع منه ضلال بعد النبي (صلى الله عليه وآله) في طول زمان أبي بكر وأيام عمر وعثمان وصدرا من أيامه حتى خالفت الخوارج عند التحكيم وفارقت الامة، فبطل أن يكون تأخره عن بيعة أبي بكر ضلالا، وإن كان تأخره هدى وصوابا وتركه خطاء وضلالا فليس يجوز أن يعدل عن الصواب إلى الخطاء، ولا عن الهدى إلى الضلال، ولا سيما والاجماع واقع على أنه لم يظهر منه ضلال في أيام الذي تقدموا، ومحال أن يكون التأخر خطاء وتركه خطاء للاجماع على بطلان ذلك أيضا، ولما يوجبه القياس من فساد هذا المقال، وليس يصح أن يكون صوابا وتركه صوابا لان الحق لا يكون في جهتين ولا على وصفين متضاد ين، ولان القوم المخالفين لنا في هذه المسألة مجمعون على أنه لم يكن إشكال في جواز الاختيار وصحة إمامة أبي بكر، وإنما الناس بين قائلين: قائل من الشيعة يقول: إن إمامة أبي بكر كانت فاسدة فلا يصح القول بها أبدا، وقائل من الناصبة يقول: إنها كانت صحيحة، ولم يكن على أحد ريب في صوابها، إذ جهة استحقاق الامامة هو ظاهر العدالة والنسب والعلم والقدرة على القيام بالامور، ولم يكن هذه الامور ملتبسة على أحد في أبي بكر عندهم، وعلى ما يذهبون إليه فلا يصح مع ذلك أن يكون المتأخر عن بيعته مصيبا أبدا، لانه لا يكون متأخر لفقد الدليل، بل لا يكون متأخرا لشبهة، وإنما يتأخر إذا ثبت أنه تأخر للعناد، فثبت بما بيناه أن أمير المؤمنين (عليه السلام) لم يبايع أبا بكر على شئ من الوجوه كما ذكرناه وقد مناه. وقد كانت الناصبة غافلة عن هذا الاستخراج، مع موفقتها على أن أمير المؤمنين (عليه السلام) تأخر عن البيعة وقتاما، ولو فطنت له لسبقت بالخلاف فيه عن الاجماع، وما أبعد أنهم سيرتكبون ذلك إذا وقفوا على هذا الكلام، غير أن الاجماع السابق لمرتكب ذلك يحجه ويسقط قوله، فيهون قصته ولا يحتاج معه إلى الاكثار.

(P.s. – This is not a Hadeeth)

11 - قال: وأخبرني الشيخ أيده الله قال: أبو القاسم الكعبي: سمعت أبا الحسين الخياط يحتج في إبطال قول المرجئة في الشفاعة بقول تعالى: (أفمن حق عليه كلمة العذاب أفأنت تنقذ من في النار) قال: والشفاعة لا تكون إلا لمن استحق العقاب. فيقال له ماكان أغفل أبا الحسين وأعظم رقدته ! أترى أن المرجئة إذا قالت: إن النبي (صلى الله عليه وآله) يشفع فيشفع فيمن يستحق العقاب قالوا: إنه هو الذي ينقذ من في النار، أم يقولون: إن الله سبحانه هو الذي أنقذه بفضله ورحمته، وجعل ذلك إكراما لنبيه (صلى الله عليه وآله)، فأين وجه الحجة فيما تلاه ؟ أو ما علم أن من مذهب خصومه القول بالوقف في الاخبار، وأنهم لا يقطعون بالظاهر على العموم والاستيعاب، فلو كان القول يتضمن نفي خروج أحد من النار لما كان ذلك ظاهرا ولا مقطوعا به عند القوم، فكيف ونفس الكلام يدل على الخصوص دون العموم بقوله تعالى: (أفمن حق عليه كلمة العذاب) وإنما يعلم من المراد بذلك بدليل دون نفسه، وقد حصل الاجماع على أنه توجه إلى الكفار، وليس أحد من أهل القبلة يدين بجواز الشفاعة للكفار، فيكون ما تعلق به الخياط حجة عليه، ثم قال أبو القاسم: وكان أبو الحسين يعني الخياط يتلو في ذلك أيضا قوله عزوجل: (تالله إن كنا لفي ضلال مبين * إذ نسويكم برب العالمين * وما أضلنا إلا المجرمون * فمالنا من شافعين * ولا صديق حميم). قال الشيخ أدام الله عزه: فيقال له: ما رأيت أعجب منكم يا معشر المعتزلة، تتكلمون في ما قد شارككم الناس فيه من العدل والتوحيد أحسن كلام، حتى إذا صرتم إلى الكلام في الامامة والارجاء صرتم فيهما عامة حشوية، تخبطون خبط عشواء، لا تدرون ما تأتون وما تذرون، ولكن لاأعجب من ذلك وأنتم إنما جودتم فيما عاونكم عليه غيركم واستفدتموه من سواكم، وقصرتم فيما تفردتم به لاسيما في نصرة الباطل الذي لا يقدر على نصرته في الحقيقة قادر، ولكن العجب منكم في ادعائكم الفضيلة والبينونة بها من سائر الناس، ولو والله حكى عنكم هذا الاستدلال مخالف لكم لارتبنا بحكايته، ولكن لاريب وشيوخكم يحكونه عن مشائخهم، ثم لا يقنعون حتى يوردوه على سبيل التبحج به والاستحسان له، وأنت أيها الرجل من غلوك فيه جعلته أحد الغرر، وأنت وإن كنت أعجمي الاصل والمنشأ فأنت عربي اللسان صحيح الحس، وظاهر الآية في الكفار خاصة، لا يخفى ذلك على الانباط فظلا عن غيرهم، حيث يقول الله عزوجل حاكيا عن الفرقة بعينها وهي تعني معبوداتها من دون الله تعالى وتخاطبها فيقول: (إذنسو يكم برب العالمين) فيعترفون بالشرك بالله عزوجل، ثم يقولون: (وما أضلنا إلا المجرمون) وقبل ذلك يقسمون فيقولون: (تالله إن كنا لفي ضلال مبين) فهل يا أبا القاسم أصلحك الله تعرف أحدا من خصومك في الارجاء والشفاعة يذهب إلى جواز الشفاعة لعباد الاصنام المشركين بالله عزوجل، والكفار برسله عليهم السلام، حتى استحسنت استدلال شيخك بهذه الآية على المشبهة زعمت و المجبرة ومن ذهب مذهبهم من العامة ؟ ! فإن ادعيت علم ذلك تجاهلت، وإن زعمت أنه إذا بطلت الشفاعة للكفار فقد بطلت في الفساق أتيت بقياس طريف من القياس الذي حكي عن أبي حنيفة أنه قال: (البول في المسجد أحيانا أحسن من بعض القياس) وكيف تزعم ذلك وأنت إنما حكيت مجرد القول في الآية، ولم تذكر وجه الاستدلال منها، وإن ما توهمت تأن الحجة في ظاهرها غفلة عظيمة حصلت منك على أنه إنما يصح القياس على العلل والمعاني دون الصور والالفاظ، والكفار إنما بطل قول من ادعى الشفاعة لهم أن لواد عاها مدع بصريح القرآن لاغير، فيجب أن لا تبطل الشفاعة لفساق الملة إلا بنص القرآن أيضا، أو قول من الرسول (صلى الله عليه وآله) يجري مجرى القرآن في الحجة، وإذا عدم ذلك بطل القياس فيه، مع أنا قد بينا أنك لم تقصد القياس و إنما تعلقت بظاهر القرآن، وكشفنا عن غفلتك في التعلق به، فليتأمل ذلك أصحابك وليستحيوا لك منه، على أنه قد روي عن الباقر محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام) أنه قال: في هذه الآية دليل على وجود الشفاعة، قال: وذلك أن أهل النار لو لم يروا يوم القيامة الشافعين يشفعون لبعض من استحق العقاب فيشفعون ويخرجون بشفاعتهم من النار أو يعفون منها بعد الاستحقاق لما تعاظمت حسراتهم ولا صدر عنهم هذا المقال، لكنهم لما رأوا شافعا يشفع فيشفع وصديقا حميما يشفع لصديقه فيشفع عظمت حسرتهم عند ذلك وقالوا: (فما لنا من شافعين * ولا صديق حميم * فلو أن لناكرة فنكون من المؤمنين) ولعمري أن مثل هذا الكلام لايرد إلا عن إمام هدى، أو من أخذ من أئمة الهدى (عليهم السلام)، فأما ما حكاه أبو القاسم الكعبي فيليق بمقال الخياطين، ونتيجة عقول السخفاء والضعفاء في الدين.

(P.s. – This is not a Hadeeth)

12 - ومن كلام الشيخ أدام الله عزه: سئل في مجلس الشريف أبي الحسن أحمد بن القاسم العلوي المحمدي أدام الله عزه فقيل له: ما الدليل على أن أمير المؤمنين علي بن أبي طالب (عليه السلام) كان أفضل الصحابة ؟ فقال: الدليل على ذلك قول النبي (صلى الله عليه وآله) (اللهم ائتني بأحب خلقك إليك يأكل معي من هذا الطائر) فجاء أمير المؤمنين (عليه السلام) وقد ثبت أن أحب خلق إلى الله عزوجل أعظمهم ثوابا عند الله تعالى، وأن أعظم الناس ثوابا لا يكون إلا لانه أشرفهم أعمالا وأكثرهم عبادة لله تعالى، وفي ذلك برهان على فضل أمير المؤمنين (عليه السلام) على الخلق كلهم سوى الرسول عليه وآله السلام. فقال له السائل: ما الدليل على صحة هذا الخبر وما أنكرت أن يكون غير معتمد لانه إنما رواه أنس بن مالك وحده، وأخبار الآحاد ليست بحجة فيما يقطع على الله عزوجل بصوابه ؟ فقال الشيخ أدام الله عزه: هذا الخبر وإن كان من أخبار الآحاد على ما ذكرت من أن أنس بن مالك رواه وحده فإن الامة بأجمعها قد تلقته بالقبول، ولم يروأن أحدا رده على أنس ولا أنكر صحته عند روايته، فصار الاجماع عليه هو الحجة في صوابه، ولم يخل ببرهانه كونه من أخبار الآحاد بما شرحناه، مع أن التواتر قدورد بأن أمير المؤمنين (عليه السلام) احتج به في مناقبه يوم الدار، فقال: (انشدكم الله هل فيكم أحد قال له رسول الله (صلى الله عليه وآله): اللهم ائتني بأحب خلقك إليك يأكل معي من هذا الطائر فجاء أحد غيري ؟ قالوا: اللهم لا، قال: اللهم اشهد، فاعترف الجميع بصحته، ولم يك أمير المؤمنين (عليه السلام) ليحتج بباطل، لاسيما وهو في مقام المنازعة والتوصل بفضائله إلى أعلى الرتب التي هي الامامة والخلافة للرسول (صلى الله عليه وآله)، وإحاطة علمه بأن الحاضرين معه في الشورى يريدون الامر دونه، مع قول النبي (صلى الله عليه وآله): (علي مع الحق والحق مع علي يدور حيثما دار) وإذا كان الامر على ما وصفناه دل على صحة الخبر حسبما بيناه. فاعترض بعض المجبرة فقال: إن احتجاج الشيعة برواية أنس من أطرف الاشياء وذلك أنهم يعتقدون تفسيق أنس بل تكفيره، فيقولون: إنه كتم الشهادة في النص حتى دعا عليه أمير المؤمنين (عليه السلام) ببلاء لا يواريه الثياب، فبرص على كبر السن ومات وهو أبرص، فكيف يستشهد برواية الكافرين ؟. فقالت المعتزلة: قد أسقط هذا الكلام الرجل ولم يجعل الحجة في الرواية أنسا، وإنما جعلها الاجماع، فهذا الذي أوردته هذيان وقد تقدم إبطاله. فقال السائل: هب إنا سلمنا صحة الخبر ما أنكرت أن لا يفيد ما ادعيت من فضل أمير المؤمنين (عليه السلام) على الجماعة ؟ وذلك أن المعنى فيه: اللهم ائتني بأحب خلقك إليك يأكل معي، يريد أحب الخلق إلى الله عزوجل في الاكل معه، دون أن يكون أراد أحب الخلق إليه في نفسه لكثرة أعماله، إذ قد يجوز أن يكون الله سبحانه يحب أن يأكل مع نبيه من غيره أفضل منه، ويكون ذلك أحب إليه للمصلحة: فقال الشيخ أدام الله عزه: هذا الذي اعترضت به ساقط، وذلك أن محبة الله تعالى ليست ميل الطباع، وإنما هي الثواب، كما أن بغضه وغضبه ليسا باهتياج، وإنما هما العقاب ولفظ أفعل في أحب وأبغض لا يتوجه إلا إلى معناهما من الثواب والعقاب، ولا معنى على هذا الاصل لقول من زعم أن أحب الخلق إلى الله عزوجل يأكل مع رسول الله (صلى الله عليه وآله) توجه إلى محبة الاكل والمبالغة في ذلك بلفظ أفعل، لانه يخرج اللفظ عما ذكرناه من الثواب إلى ميل الطباع، وذلك محال في صفة الله سبحانه. وشئ آخر: وهو أن ظاهر الخطاب يدل على ما ذكرناه دون ما عارضت به أن لو كانت المحبة على غير معنى الثواب، لانه (صلى الله عليه وآله) قال: (اللهم ائتني بأحب خلقك إليك يأكل معي من هذا الطائر) وقوله: بأحب خلقك إليك كلام تام، وبعده: يأكل معي من هذا الطائر كلام مستأنف ولا يفتقر الاول إليه، ولو كان أراد ما ذكرت لقال: اللهم ائتني بأحب خلقك إليك في الاكل معي، فلما كان اللفظ على خلاف هذا وكان على ما ذكرناه لم يجز العدول عن الظاهر إلى محتمل على المجاز. وشئ آخر: وهو أنه لو تساوى المعنيان في ظاهر الكلام لكان الواجب عليك تحميلهما اللفظ معادون الاقتصار على أحدهما إلا بدليل، لانه لا يتنافى الجمع بينهما فيكون أراد بقوله: (أحب خلقك إليك) في نفسه وللاكل معي، وإذا كان الامر على ما بيناه سقط اعتراضك. فقال رجل من الزيدية - كان حاضرا - للسائل: هذا الاعتراض ساقط على أصلك وأصلنا، لانا نقول جميعا إن الله تعالى لا يريد المباح، والاكل مع النبي (صلى الله عليه وآله) مباح وليس بفرض ولا نفل، فيكون الله يحبه فضلا عن أن يكون بعضه أحب إليه من بعض، و هذا السائل من أصحاب أبي هاشم فلذلك أسقط الزيدي كلامه على أصله، إذا كان يوافقه في الاصول على مذهب أبي هاشم. فخلط السائل هنيئة ثم قال للشيخ أدام الله عزه: فأنا أعترض باعتراض آخر: وهو أن أقول ما أنكرت أن يكون هذا يقول إنما أفادأن عليا (عليه السلام) كان أفضل الخلق في يوم الطائر، ولكن بم تدفع أن يكون قد فضله قوم من الصحابة عند الله تعالى بكثرة الاعمال والمعارف بعد ذلك ؟ وهذا الامر لا يعلم بالعقل، وليس معك سمع في نفس الخبر يمنع من ذلك فدل على أنه (عليه السلام) أفضل من الصحابة كلهم إلى وقتنا هذا، فإنالم نسألك عن فضله عليهم وقتا بعينه، فقال الشيخ أدام الله عزه: هذا السؤال أوهن مما تقدم، والجواب عنه أيسر، وذلك أن الامة مجمعة على إبطال قول من رعم أن أحدا اكتسب أعمالا زادت على الفضل الذي حصل لامير المؤمنين (عليه السلام) على الجماعة، من قبل أنهم بين قائلين: فقائل يقول: إن أمير المؤمنين (عليه السلام) كان أفضل من الكل في وقت الرسول (صلى الله عليه وآله) لم يساوه أحد بعد ذلك، وهم الشيعة الامامية والزيد وجماعة من شيوخ المعتزلة وجماعة من أصحاب الحديث، وقائل يقول: إنه لم يبن لامير المؤمنين (عليه السلام) في وقت من الاوقات فضل على سائر الصحابة يقطع به على الله تعالى ويجزم الشهادة بصحته، ولا بان لاحد منهم فضل عليه، وهم الواقفة في الاربعة من المعتزلة، منهم: أبو علي وأبو هاشم وأتباعهما، وقائل يقول: إن أبا بكر كان أفضل أمير المؤمنين (عليه السلام) في وقت الرسول (صلى الله عليه وآله) و بعده، وهم جماعة من المعتزلة وبعض المرجئة وطوائف من أصحاب الحديث، وقائل يقول: إن أمير المؤمنين (عليه السلام) خرج عن فضله بحوادث كانت منه فساواه غيره، وفضل عليه من أجل ذلك من لم يكن له فضل عليه، وهم الخوارج وجميعة من المعتزلة، منهم: الاصم والجاحظ وجماعة من أصحاب الحديث أنكروا قتال أهل القبلة، ولم يقل أحد من الامة أن أمير المؤمنين (عليه السلام) كان أفضل عند الله سبحانه من الصحابة كلهم ولم يخرج عن ولاية الله عزوجل ولا أحدث معصية الله تعالى ثم فضل عليه غيره بعمل زاد به ثوابه على ثوابه، ولا جوز ذلك فيكون معتبرا، فإذا بطل الاعتبار به للاتفاق على خلافه سقط، وكان الاجماع حجة يقوم مقام قول الله تعالى في صحة ما ذهبنا إليه، فلم يأت بشئ. وذاكرني الشيخ أدام الله عزه هذه المسألة بعد ذلك فزادني فيها زيادة ألحقتها: وهي أن قال: إن الذي يسقط ما اعترض به السائل من تأويل قول النبي (صلى الله عليه وآله): (اللهم ائتني بأحب خلقك إليك) على المحبة للاكل معه دون محبته في نفسه بإعظام ثوابه بعد الذي ذكرناه في إسقاطه: أن الرواية جاءت عن أنس بن مالك أنه قال: (لما دعا رسول الله (صلى الله عليه وآله) أن ياتيه الله تعالى بأحب الخلق إليه قلت: اللهم اجعله رجلا من الانصار ليكون لي الفضل بذلك، فجاء علي (عليه السلام) فرددته، وقلت له: رسول الله على شغل، فمضى ثم عاد ثانية فقال لي: استأذن على رسول الله (صلى الله عليه وآله)، فقلت له: إنه على شغل، فجاء ثالثة فاستأذنت له ودخل، فقال له النبي (صلى الله عليه وآله): قد كنت سألت الله تعالى أن يأتيني بك دفعتين، ولو أبطأت علي الثالثة لاقسمت على الله عزوجل أن يأتيني بك) فلولا أن النبي (صلى الله عليه وآله) سأل الله عزوجل أن يأتيه بأحب خلقه إليه في نفسه وأعظمهم ثوابا عنده وكانت هذه من أجل الفضائل لما آثر أنس أن يختص بها قومه، و لولا أن أنسافهم ذلك من معنى كلام الرسول الله (صلى الله عليه وآله) لما دافع أمير المومنين (عليه السلام) عن الدخول، ليكون ذلك الفضل لرجل من الانصار فيحصل له جزء منه. وشي آخر: وهو أنه لو احتمل معنى لا يقتضي الفضيلة لامير المؤمنين (عليه السلام) لما احتج به أمير المؤمنين (عليه السلام) يوم الدار، ولا جعله شاهدا على أنه أفضل من الجماعة، وذلك أنه لو لم يكن الامر على ما وصفناه وكان محتملا لماظنه المخالفون من أنه سأل ربه تعالى أن يأتيه بأحب الخلق إليه في الاكل معه لما أمن أمير المؤمنين (عليه السلام) من أن يتعلق بذلك بعض خصومه في الحال، أو يشتبه ذلك على إنسان، فلما احتج به (عليه السلام) على القوم واعتمده في البرهان دل على أنه لم يك مفهوما منه إلا فضله، وكان إعراض الجماعة أيضا عن دفاعه عن ذلك بتسليم ما ادعى دليلاعلى صحة ما ذكرناه، وهذا بعينه يسقط قول من زعم أنه يجوز مع إطلاق النبي (صلى الله عليه وآله) في أمير المؤمنين (عليه السلام) ما يقتضي فضله عند الله تعالى على الكافة وجود من هو أفضل منه في المستقبل، لانه لو جاز ذلك لما عدل القوم عن الاعتماد عليه، ولجعلوه شبهة في منعه مما ادعاه من القطع على نقصانهم عنه في الفضل، وفي عدول القوم عن ذلك دليل على أن القول مفيد بإطلاقة فضله (عليه السلام)، ومؤمن من بلوغ أحد منزلته في الثواب بشئ من الاعمال، وهذا بين لمن تدبره.

(P.s. – This is not a Hadeeth)

13 - ومن حكايات الشيخ أدام الله عزه وكلامه: حضر الشيخ مجلس أبي منصور ابن المرزبان وكان بالحضرة جماعة من متكلمي المعتزلة، فجرى كلام وخوض في شجاعة الامام فقال أبو بكر بن صراما: عندي أن أبا بكر الصديق كان من شجعان العرب ومتقدميهم في الشجاعة ! فقال الشيخ أدام الله عزه: من أين حصل ذلك عندك ؟ وبأي وجه عرفته ؟ فقال: الدليل على ذلك أنه رأى قتال أهل الردة وحده في نفر معه، وخالفه على رأيه في ذلك جمهور الصحابة وتقاعدوا عن نصرته، فقال: أما والله لو منعوني عقالا لقاتلتهم، ولم يستوحش من اعتزال القوم له، ولاضعف ذلك نفسه، ولامنعه من التصميم على حربهم، فلولا أنه كان من الشجاعة حد يقصر الشجعان عنه لما أظهر هذا القول عند خذلان القوم له !. فقال الشيخ أدام الله عزه: ما أنكرت على من قال لك: إنك لم تلجأ إلى معتمد عليه في هذا الباب، وذلك أن الشجاعة لا تعرف بالحسن لصاحبها فقط ولا باد عائها، وإنما هي شئ في الطبع يمده الاكتساب، والطريق إليها أحد الامرين: إما الخبر عنها من جهة علام الغيوب المطلع على الضمائر جلت عظمته، فيعلم خلقه حال الشجاع وإن لم يبد منه فعل يستدل به عليها، والوجه الآخر أن يظهر منه أفعال يعلم بها حاله كمبارزة الاقران، ومقاومة الشجعان، ومنازلة الابطال، والصبر عند اللقاء، وترك الفرار عند تحقق القتال، ولا يعلم ذلك أيضا بأول وهلة، ولا بواحدة من الفعل حتى يتكرر ذلك على حد يتميز به صاحبه ممن حصل له ذلك اتفاقا، أو على سبيل الهوج والجهل بالتدبير، وإذا كان الخبر عن الله سبحانه بشجاعة أبي بكر معدوما وكان هذا الفعل الدال على الشجاعة غير موجود للرجل فكيف يجوز لعاقل أن يدعي له الشجاعة بقول قاله ليس من دلالتها في شئ عند أحد من أهل النظر والتحصيل ؟ لاسيما ودلائل جبنه وهلعه وخوفه وضعفه أظهر من أن يحتاج فيها إلى التأمل، وذلك أنه لم يبارز قط قرنا ولاقاوم بطلا ولاسفك بيده دما، وقد شهد مع رسول الله (صلى الله عليه وآله) مشاهده، فكان لكل أحد من الصحابة أثر في الجهاد إلاله، وفر في يوم احد، وانهزم في يوم خيبر، وولى الدبريوم التقى الجمعان، وأسلم رسول الله (صلى الله عليه وآله) في هذه المواطن مع ماكتب الله عزوجل عليه من الجهاد ! فكيف تجتمع دلائل الجبن و دلائل الشجاعة لرجل واحد في وقت واحد لولا أن العصبية تميل بالعبد إلى الهوى ؟. وقال رجل من طياب الشيعة كان حاضرا: عافاك الله أي دليل هذا ؟ وكيف يعتمد عليه وأنت تعلم أن الانسان قد يغضب فيقول: لوسامني السلطان هذا الامر ما قبلته، وإن عندنا لشيخا ضعيف الجسم، ظاهر الجبن، يصلي بنافي مسجدنا فما يحدث أمر يضجره وينكره إلا قال: والله لاصبرن على هذا أو لا جاهدن فيه ولو اجتمعت فيه ربيعة ومضر !. فقال: ليس الدليل على الشجاعة ما ذكرت دون غيره، والذي اعتمدنا عليه يدل كما يدل الفعل والخبر، ووجه الدلالة فيه أن أبا بكر باتفاق لم يكن مؤوف العقل، و لاغبيا ناقصا، بل كان بالاجماع من العقلاء، وكان بالاتفاق جيد الآراء، فلولا أنه كان واثقا من نفسه عالما بصبره وشجاعته لما قال هذا القول بحضرة المهاجرين والانصار وهو لا يأمن أن يقيم القوم على خلافه فيخذلونه، ويتأخرون عنه ويعجزهو لجبنه أن لو كان الامر على ما ادعيتموه عليه فيظهر منه الخلف في قوله، ولبس يقع هذا من عاقل حكيم، فلما ثبتت حكمة أبي بكر دل مقاله الذي حكيناه على شجاعته كما وصفناه. فقال الشيخ أدام الله عزه ليس تسليمنا لعقل أبي بكر وجودة رأيه تسليما لما ادعيت من شجاعته بما رويت عنه من القول، ولا يوجب ذلك في عرف ولا عقل ولاسنة ولا كتاب، وذلك أنه وإن كان ما ذكرت من الحكمة فليس يمنع أن يأتي بهذا القول من جبنه وخفه وهلعه ليشجع أصحابه، ويحض المتأخرين عنه على نصرته، ويحثهم على جهاد عدوه، ويقوي عزمهم في معونته، ويصرفهم عن رأيهم في خذلانه، وهكذا تصنع الحكماء في تدبيراتهم، فيظهرون من الصبر ما ليس عندهم، ومن الشجاعة ما ليس في طبائعهم حتى يمتحنوا الامر وينظروا عواقبه، فإن استجاب المتأخرون عنهم ونصرهم الخاذلون لهم وكلوا الحرب إليهم وعقلوا الكلفة بهم، وإن أقاموا على الخذلان و اتفقوا على ترك النصرة لهم والعدول عن معونتهم أظهروا من الرأي خلاف ما سلف، وقالوا: قد كانت الحال موجبة للقتال، وكان عزمنا على ذلك تاما فلما رأينا أشياعنا وعامة أتباعنا يكرهون ذلك أوجبت الضرورة إعفاء هم مما يكرهون، والتدبير لهم بما يؤثرون، وهذا أمر قد جرت به عادات الرؤساء في كل زمان، ولم يك تنقلهم من رأي إلى رأي مسقطا لاقدراهم عند الأنام، فلا ينكر أن يكون أبو بكر إنما أظهر التصميم على الحرب لحث القوم على موافقته في ذلك، ولم يبدلهم جزعه لئلا يزيد ذلك في فشلهم، ويقوي به رأيهم، واعتمد على أنهم إن صاروا إلى أمره ونجع هذا التدبير في تمام غرضه فقد بلغ المراد، وإن لم ينجع ذلك عدل عن الرأي الاول ! كما وصفناه من حال الرؤساء في تدبيراتهم، على أن أبا بكر لم يقسم بالله تعالى في قتال أهل الردة بنفسه، وإنما أقسم بأنصاره الذين اتبعوه على رأيه، وليس في يمينه بالله سبحانه لينفذن خالدا وأصحابه ليصلوا بالحرب دليل على شجاعته في نفسه. وشئ آخر: وهوأن أبا بكر قال هذا القول عند غضبه لمباينة القوم له، ولا خلاف بين ذوي العقول أن الغضبان يعتريه عند غضبه من هيجان الطباع ما يفسد عليه رأيه حتى يقدم من القول على مالا يفي به عند سكون نفسه، ويعمل من الاعمال ما يندم عليه عند زوال الغضب عنه، ولايكون وقوع ذلك منه دليلا على فساد عقله، ووجوب إخراجه عن جملة أهل التدبير، وقد صرح بذلك الرجل في خطبته المشهورة عنه التي لا يختلف اثنان فيها، وأصحابه خاصة يصولون بها، ويجعلونها من مفاخره، حيث يقول: (إن رسول الله (صلى الله عليه وآله) خرج من الدنيا وليس أحد يطالبه بضربة سوط فما فوتها وكان (صلى الله عليه وآله) معصوما من الخطأ، يأتيه الملائكة بالوحي، فلا تكلفوني ما كنتم تكلفونه فإن لي شيطانا يعتريني عند غضبي، فإذا رأيتموني مغضبا فاجتنبوني، لا اوثر في أشعاركم وأبشاركم) فقد أعذر هذا الرجل إلى القوم فيما يأتيه عند غضبه من قول وفعل، ودلهم على الحال فيه، فلذلك أمن من نكير المهاجرين والانصار عليه مقاله عند غضبه مع إحاطة العلم منهم بما لحقه في الحال من خلاف المخالفين عليه حتى بعثه على ذلك المقال. فلم يأت بشئ.

(P.s. – This is not a Hadeeth)

14 - قال الشيخ أدام الله حراسته: كان يختلف إلي حدث من أولاد الانصار يتعلم الكلام فقال لي يوما: اجتمعت البارحة مع الطبراني شيخ من الزيدية فقال لي: أنتم يا معشر الامامية حنبلية وأنتم تستهزؤون بالحنبلية ! فقلت له: وكيف ذلك ؟ فقال لان الحنبلية تعتمد على المنامات وأنتم كذلك، والحنبلية تدعي المعجز لاكابرها و أنتم كذلك، والحنبلية ترى زيارة القبور والاعتكاف عندها وأنتم كذلك، فلم يكن عندي جواب أرتضيه، فما الجواب، قال الشيخ أدام الله عزه: فقلت له: ارجع إليه وقل له: قدعزضت ما القيته إلي على فلان فقال: قل له: إن كانت الامامية حنبلية بما وصفت أيها الشيخ فالمسلمون بأجمعهم حنبلية، والقرآن ناطق بصحة الحنبلية وصواب مذاهب أهلها، وذلك أن الله عزوجل يقول: (إذ قال يوسف لابيه يا أبت إني رأيت أحد عشر كوكبا والشمس والقمر رأيتهم لي ساجدين قال يا بني لاتقصص رؤياك على إخوتك فيكيدوا لك كيدا إن الشيطان للانسان عدو مبين) فأثبت الله جل اسمه المنام، وجعل له تأويلا عرفه أولياءه عليهم السلام، وأثبته الانبياء، ودانت به خلفاؤهم وأباعهم من المؤمنين، و اعتمدوه في علم ما يكون، وأجروه مجرى الخبر مع اليقظة وكالعيان له. وقال سبحانه: (ودخل معه السجن فتيان قال أحدهما إني أراني أعصر خمرا وقال الاخر إني أراني أحمل فوق رأسي خبزا تأكل الطير منه نبئنا بتأويله إنا نر ؟ من المحسنين) فنبأ هما بتأويله، وذلك على تحقيق منه لحكم المنام، وكان سؤالهما مع جهلهما بنبوته دليلا على أي المنامات حق عندهم، والتأويل لاكثرها صحيح إذا وافق معناها. وقال عز اسمه: (وقال الملك إني أرى سبع بقرات سمان يأكلهن سبع عجاف وسبع سنبلات خضر واخر يابسات يأ أيها الملا أفتوني في رؤياي إن كنتم للرؤيا تعبرون * قالوا أضغاث أحلام وما نحن بتأويل الاحلام بعالمين) ثم فسرها يوسف فكان الامر كما قال. وقال سبحانه في قصة إبراهيم وإسماعيل عليهما السلام: (فلما بلغ معه السعي قال يا بني إني أرى في المنام أني أذبحك فانظر ما ذاترى قال يا أبت افعل ما تؤمر ستجدني إن شاء الله من الصابرين) فأثبتا (عليهما السلام) الرؤيا وأوجبا الحكم بها، ولم يقل إسماعيل لابيه (عليه السلام): يا أبت لا تسفك دمي برؤيا رأيتها فإن الرؤيا قد تكون من حديث النفس وأخلاط البدن وغلبة الطباع بعضها على بعض، كما ذهبت إليه المعتزلة، فقول الامامية في هذا الباب ما نطق به القرآن، وقول هذا الشيخ هو قول الملا من أصحاب الملك حين قالوا: (أضغاث أحلام) ومع ذلك فإنا لسنا نثبت الاحكام الدينية من جهة المنامات، وإنما نثبت من تأويلها ما جاء به الاثر عن ورثة الانبياء (عليهم السلام). فأما قولنا في المعجزات فهو كقول الله تبارك وتعالى: (وأوحينا إلى ام موسى أن أرضعيه فإذا خفت عليه فألقيه في اليم ولا تخافي ولا تحزني إناراد وه إليك وجاعلوه من المرسلين) فضمن هذا القول تصحيح المنام، إذا كان الوحي إليها في المنام يعلمها بما كان قبل كونه. وقال سبحانه في قصة مريم (عليها السلام): (فأشارت إليه قالوا كيف نكلم من كان في المهد صبيا، قال إني عبد الله آتاني الكتاب وجعلني نبيا * وجعلني مباركا أينما كنت وأوصاني بالصلوة والزكوة مادمت حيا فكان نطق المسيح معجزا لمريم (عليها السلام) إذ كان شاهدا ببراءة ساحتها، وام موسى ومريم لم تكونا نبيتين ولا مرسلتين، ولكنهما كانتا من عباد الله الصالحين، فعلى مذهب هذا الشيخ كتاب الله تعالى يصحح الحنبلية. وأما زيارة القبور فقد أجمع المسلمون على زيارة قبر النبي (صلى الله عليه وآله)، حتى أنه من حج ولم يزره فقد جفاه وثلم حجه بذلك الفعل، وقد قال رسول الله (صلى الله عليه وآله): (من سلم علي من عند قبري سمعته، ومن سلم علي من بعيد بلغته) عليه سلام الله ورحمته وبركاته. وقال (صلى الله عليه وآله) للحسن (عليه السلام): (من زارك بعد موتك أوزار أباك أوزار أخاك فله الجنة) وقال له (عليه السلام) أيضا في حديث له أول مشروح في غير هذا الكتاب: (تزورك طائفة من امتي يريدون به بري وصلتي، فإذا كان يوم القيامة زرتها في الموقف فأخذت بأعضادها فأنجيتها من أهواله وشدائده) ولا خلاف بين الامة أن رسول الله (صلى الله عليه وآله) لما فرغ من حجة الوداع لاذ بقبر قد درس فقعد عنده طويلا ثم استعبر، فقيل له: يارسول الله ماهذا القبر ؟ فقال: (هذا قبر امي آمنة بنت وهب، سالت الله في زيارتها فأذن لي) وقال (صلى الله عليه وآله): (قد كنت نهيتكم عن زيارة القبور ألا فزوروها، وكنت نهيتكم عن ادخار لحوم الاضاحي ألافاد خروها) وقد كان أمر (صلى الله عليه وآله) في حياته بزيارة قبر حمزة (عليه السلام)، وكان يلم به وبالشهداء، ولم يزل فاطمة (عليها السلام) بعد وفاته (صلى الله عليه وآله) تغدو إلى قبره وتروح، والمسلمون يناوبون على زيارته وملازمة قبره، فإن كان ما تذهب إليه الامامية من زيارة مشاهد الائمة (عليهم السلام) حنبلية وسخفا من العقل فالاسلام مبني على الحنبلية، ورأس الحنبلية رسول الله (صلى الله عليه وآله)، وهذا قول متهافت جدا يدل على قلة دين قائله وضعف رأيه وبصيرته. ثم قلت له: يجب أن تعلمه أن الذي حكيت عنه قد حرف القول وقبحه ولم يأت به على وجه، والذي نذهب إليه في الرؤيا أنها على أضرب، فضرب منها يبشر الله به عباده ويحذرهم، وضرب تحزين من الشيطان وكذب يخطره ببال النائم، وضرب من غلبة الطباع بعضها على بعض، ولسنا نعتمد على المنامات كما حكى، لكنا نأنس بما يبشر به، ونتخوف مما يحذر فيها، من وصل إليه شئ من علمها عن ورثة الانبياء عليهم السلام ميزبين حق تأويلها وباطله، ومن لم يصل إليه شئ من ذلك كان على الرجاء والخوف، وهذا يسقط ما لعله سيتعلق به في منامات الانبياء عليهم السلام من أنها وحي لان تلك مقطوع بصحتها، وهذه مشكوك فيها، مع أن منها أشياء قد اتفق ذوو العادات على معرفة تأويلها حتى لم يختلفوا فيه ووجدوه حسنا، وهذا الشيخ لم يقصد يكلامه الامامية، لكنه قصد الامة ونصر البراهمة و الملحدة، مع أني أعجب من هذه الحكاية عنه، وأنا أعرفه يميل إلى مذهب أبي هاشم ويعظمه ويختاره، وأبو هاشم يقول في كتابه المسألة في الامامة: إن أبا بكر رأى في المنام كان عليه ثوبا جديدا عليه رقمان، ففسره على النبي (صلى الله عليه وآله) فقال له: (إن صدقت رؤياك فستخبر بولد وتلي الخلافة سنتين) فلم يرض شيخه أبو هاشم أن أثبت المنامات حتى أوجب له الخلافة، وجعلها دلالة على الامامة ! فيجب على قول هذا الشيخ الزيدي عند نفسه أن يكون أبو هاشم رئيس المعتزلة عنده حنبليا، بل يكون أبو بكر حنبليا، بل رسول الله (صلى الله عليه وآله) ! لانه صحح المنام وأوجب به الاحكام هذا من بهرج المقال.

(P.s. – This is not a Hadeeth)

15 - ثم قال رضي الله عنه: ومن حكايات الشيخ أيده الله قال: حضرت مجمعا لقوم من الروساء، وكان فيهم شيخ من أهل الري معتزلي يعظمونه لمحل سلفه وتعلقه بالدولة، فسئلت عن شئ من الفقه فأفتيت فيه على المأثور عن الائمة (عليهم السلام)، فقال ذلك الشيخ: هذه الفتيا يخالف الاجماع، فقلت له: عافاك الله من تعني بالاجماع ؟ فقال: الفقهاء المعروفين بالفتيا في الحلال والحرام من فقهاء الامصار، فقلت: هذا أيضا مجمل من القول، فهل تدخل آل محمد (عليهم السلام) في جملة هؤلاء الفقهاء أم تخرجهم من الاجماع ؟ فقال: بل أجعلهم في صدر الفقهاء، ولو صح عنهم ما تروونه لما خالفناه. فقلت له: هذا مذهب لاأعرفه لك ولا لمن أومأت إليه ممن جعلتهم الفقهاء، لان القوم بأجمعهم يرون الخلاف على أمير المؤمنين علي بن أبي طالب (عليه السلام) وهو سيد أهل البيت في كثير مما قد صح عنه من الاحكام، فكيف تستوحشون من خلاف ذريته و توجبون على أنفسكم قبول قولهم على كل حال ؟ ! فقال: معاذ الله ما نذهب إلى هذا ولا يذهب إليه أحد من الفقهاء وهذه شناعة منك على القوم بحضرة هؤلاء الرؤساء، فقلت له: لم أحك إلا ما اقيم عليه البرهان، ولا ذكرت إلا معروفا لا يمكن أحدا من أهل العلم دفعي عنه لما هو عليه من الاشتهار، لكنك أنت تريد أن تتجمل بضد مذهبك عند هؤلاء الرؤساء، ثم أقبلت على القوم فقلت: لا خلاف عند شيوخ هذا الرجل وأئمته وفقهائه وسادته أن أمير المؤمنين (عليه السلام) قد يجوز عليه الخطاء في شئ يصيب فيه عمرو بن العاص زيادة على ما حكيت عنه من المقال، فاستعظم القوم ذلك و أظهروا البراءة من معتقده وأنكره هو وزاد في الانكار، فقلت له: أليس من مذهبك ومذهب هؤلاء الفقهاء أن عليا (عليه السلام) لم يكن معصوما كعصمة النبي (صلى الله عليه وآله) ؟ قال: بلى قلت: فلم لا يجوز عليه الخطاء في شئ من الاحكام ؟ فسكت. ثم قلت له: أليس عندكم أن أمير المؤمنين (عليه السلام) قد كان يجتهد رأيه في كثير من الاحكام ؟ وأن عمرو بن العاص وأبا موسى الاشعري والمغيرة بن شعبة كانوا من أهل الاجتهاد ؟ قال: بلى، قلت له: فما الذي يمنع من إصابة هؤلاء القوم ما يذهب على أمير المؤمنين (عليه السلام) من جهة الاجتهاد مع ارتفاع العصمة عنه وكون هؤلاء القوم من أهل الاجتهاد ؟ فقال: ليس يمنع من ذلك مانع، قلت له: فقد أقررت بما أنكرت الآن، ومع هذا فليس من أصلك أن كل أحد بعد النبي (صلى الله عليه وآله) يؤخذ من قوله ويترك إلا ما انعقد عليه الاجماع ؟ قال: بلى، قلت له: أفليس هذا يسوغكم الخلاف على أمير المؤمنين (عليه السلام) في كثير من أحكامه التي لم يقع عليه الاجماع ؟ ! وبعد فليست لي حاجة إلى هذا التعسف ولا فقر فيما حكيت إلى هذا الاستدلال، لانه لا أحد من الفقهاء إلا وقد خالف أمير المؤمنين (عليه السلام) في بعض أحكامه، ورغب عنها إلى غيرها، وليس فيهم أحد وافقه في جميع ما حكم به من الحلال والحرام، وإني لاعجب من إنكارك ما ذكرت، وصاحبك الشافعي يخالف أمير المؤمنين (عليه السلام) في الميراث والمكاتب ويذهب إلى قول زيد فيهما ! ويروى عنه أنه كان لا يرى الوضوء من مس الذكر، ويقول هو: إن الوضوء منه واجب، وأن عليا (عليه السلام) خالف الحكم فيه بضرب من الرأي ! وحكى الربيع عنه في كتابه المشهور أنه لا بأس بصلاة الجمعة والعيدين خلف كل أمين وغير مأمون ومتغلب، صلى علي بالناس وعثمان محصور، فجعل الدلالة على جواز الصلاة خلف المتغلب على أمر الأمة صلاة الناس خلف علي في زمن حصر عثمان، فصرح بأن عليا كان متغلبا ! ولا خلاف أن المتغلب على أمر الأمة فاسق ضال، وقال: لا بأس بالصلاة خلف الخوارج لانهم متأولون وإن كانوا فاسقين، فمن يكون هذا مذهبه ومقالة إمامه وفقيهه يزعم معه أنه لو صح له عن أمير المؤمنين شئ أو عن ذريته لدان به، لولا أن الذاهب إلى هذا يريد التلبيس، وليس في فقهاء الامصار سوى الشافعي إلا وقد شارك الشافعي في الطعن على أمير المؤمنين (عليه السلام)، وتزييف كثير من قوله والرد عليه في أحكامه حتى أنهم يصرحون بأن الذي يذكره أمير المؤمنين (عليه السلام) في الاحكام معتبر، فإن أسنده إلى النبي (صلى الله عليه وآله) قبلوه منه على ظاهر العدالة كما يقبلون من أبي موسي الا شعري وأبي هريرة والمغيرة بن شعبة ما يسندوه إلى النبي (صلى الله عليه وآله)، بل ما يقبلون من حمال في السوق على ظاهر العدالة ما يرويه مسندا إلى النبي (صلى الله عليه وآله)، فأما ما قال أمير المؤمنين (عليه السلام) من غير إسناد إلى رسول الله (صلى الله عليه وآله) كان موقوفا على سيرهم ونظرهم واجتهادهم فإن وضع صوابه فيه قالوا به من حيث النظر، لامن حيث حكمه به وقوله، وإن عثروا على خطيئة فيه اجتنبوه وردوه عليه وعلى من اتبعه فيه، فزعموا أن آراءهم هي العيار على قوله (عليه السلام)، وهذا مالا يذهب إليه من وجد في صدره جزء من مودته (عليه السلام) وحقه الواجب له وتعظيمه الذي فرضه الله تعالى ورسوله (صلى الله عليه وآله)، بل لا يذهب إلى هذا القول إلا من رد على رسول الله (صلى الله عليه وآله) قوله: (علي مع الحق والحق مع علي يدور حيثما دار) وقوله (صلى الله عليه وآله): (أنا مدينة العلم وعلي بابها) وقوله (صلى الله عليه وآله): (علي أقضاكم) وقول أمير المؤمنين (عليه السلام): (ضرب رسول الله (صلى الله عليه وآله) يده على صدري وقال: اللهم اهد قلبه، وثبت لسانه، فما شككت في قضاء بين اثنين) فلما ورد عليه هذا الكلام تحير وقال: هذه شناعات على الفقهاء، والقوم لهم حجج على ما حكيت عنهم، فقال له بعض الحاضرين: نحن نبرؤ إلى الله من هذا المقال وكل دائن به، وقال له آخر: إن كان مع القوم حجج على ما حكاه الشيخ فهي حجج على إبطال ما ادعيت أولا من ضد هذه الحكاية، ونحن نعيذك بالله أن تذهب إلى هذا القول، فإن كل شئ تظنه حجة عليه فهو كاحجة في إبطال نبوة النبي (صلى الله عليه وآله)، فسكت مستحييا مما جرى، وتفرق الجمع.

(P.s. – This is not a Hadeeth)

16 - قال الشيخ أدام الله عزه: قال لي يوما بعض المعتزلة: لو كان ما تدعونه من هذا الفقه الذي تضيفونه إلى جعفر بن محمد وأبنه (عليهم السلام) حقا وأنتم صادقون في الحكاية عنهم لوجب أن يقع لنا معشر مخالفيكم العلم الضروري بصحة ذلك، حتى لانشك فيه، كما وقع لكم صحة الحكاية عن أبي حنيفة ومالك والشافعي وداود و غيرهم من فقهاء الامصار برواية أصحابهم عنهم، فلما لم نعلم صحة ما تدعونه مع سماعنا لاخباركم وطول مجالستنا لكم دل على أنكم متخرصون في ذلك، وبعد فما بال كل من عددنا من فقهاء الامصار قد استفاض عنهم القول في الفتيا استفاضة منعت من الريب في مذاهبهم وأنتم أئمتكم أعظم قدرا من هؤلاء وأجل خطرا، لاسيما مع ما تعتقدونه فيهم من العصمة وعلو المنزلة والفضل على جميع البرية، والبينونة من الخلق بالمعجزة، وما اختصوا به من خلافة الرسول عليه وآله السلام، وفرض الطاعة على الجن والانس، وإن هذا لشئ عجيب. قال الشيخ أدام الله عزه: فقلت له: إن الجواب عن هذا السؤال قريب جدا، غير أني اقلبه عليك فلا يمكنك الا نفصال منه إلا بإخراج من ذكرت من جملة أهل العلم ونفي المعرفة عنهم، وإسقاط مقال من رعمت أنهم كانوا من أصحاب الفتيا، والعلم الضروري حاصل لكل من سمع الاخبار بضد ذلك وخلافه، وأنهم عليهم السلام كانوا من أجلة أهل الفتيا، وذلك أننا وإن كنا كاذبين على قولك فلابد لهؤلاء القوم (عليهم السلام) من مقال في الفتيا يتضمن بعض ما حكيناه عنهم، فما بالنا معشر الشيعة بل ما بالكم معشر الناصبة لا تعلمون مذاهبهم على الحقيقة بالضرورة كما تعلمون مذاهب أهل الحجاز و أهل العراق ومن ذكرت من فقهاء الامصار ؟ فإن زعمت أنك تعلم لهم في الفتيا مذهبا بخلاف ما نحكيه عنهم علم اضطرار مع تديننا بكذبك في ذلك لم نجد فرقا بيننا و بينك إذا ادعينا أننا نعلم صحة ما نحكيه عنهم بالاضطرار، وأنك وأصحابك تعلمون ذلك، ولكنكم تكابرون العيان، وهذا مالافصل فيه. فقال: إنما لم نعلم مذهبهم باضطرار، لانه مبثوث في مذاهب الفقهاء، إذا كانوا (عليهم السلام) يختارون ما اختاروا من قول الصحابة والتابعين، فتفرق مجموع أخبارهم في مذاهب الفقهاء. فقلت له: فإن هذا بعينه موجود في مذهب مالك وأبي حنيفة والشافعي ومن عددت، لان هؤلاء تخيروا من أقوال الصحابة والتابعين، فكان يجب أن لا نعلم مذاهبهم باضطرار، على أنك إن قنعت بهذا الاعتلال فإنا نعتمد عليه في جوابك فنقول: إننا إنما تعرينا من علم الاضطرار بمذاهبهم (عليهم السلام)، لان الفقهاء تقسموا مذاهبهم المنصوصة عندنا فدانوا بها على سبيل الاختيار، لان قولهم متفرق في مقال الفقهاء فلذلك لم يقع العلم به باضطرار. فقال: فهب أن الامر كما وصفت، ما بالنا لا نعلم ما رويتم عنهم من خلاف جميع الفقهاء علم اضطرار ؟ فقلت له: ليس شئ مما تومئ إليه إلا وقد قاله صحابي أو تابعي وإن اتفق من ذكرت من فقهاء الامصار على خلافه الآن، فلما قد منا مما رضيته من الاعتلال لم يحصل علم الاضطرار، مع أنك تقول لا محالة بأن قولهم عليهم السلام في هذه الابواب بخلاف ما عليه غيرهم فيها، وهو ما أجمع عليه عندك فقهاء الامصار من الصحابة والتابعين بإحسان فما بالنا لا نعلم ذلك من مقالهم علم اضطرار ؟ وليس هو مما تحدثته مذاهب الفقهاء ولا اختلف فيه عندك من أهل الاسلام أحد، فبأي شئ تعلقت في ذلك تعلقنا به في إسقاط سؤالك، والله الموفق للصواب فلم يأت بشئ تجب حكايته، والحمد لله. قال السيد رضي الله عنه: وقلت للشيخ عقيب هذه الحكايته لي: إن حمل هؤلاء القوم أنفسهم على أن يقولوا: إن جعفر بن محمد وأباه محمد بن علي وابنه موسى بن جعفر عليهم السلام لم يكونوا من أهل الفتيا، لكنهم كانوا من أهل الزهد والصلاح ؟. قال: يقال لهم: هب أنا سامحناكم في هذه المكابرة وجوزناها لكم، أليس من قولكم وقول كل مسلم وذمي وعدو لعلي بن أبي طالب (عليه السلام) وولي له أن أمير المؤمنين (عليه السلام) كان من أهل الفتيا ؟ فلابد من أن يقولوا: بلى، فيقال لهم: فما بالنا لا نعلم جميع مذاهبه في الفتياكما نعلم جميع مذاهب من عددتموه من فقهاء الامصار بل من الصحابة كزيد وابن مسعود وعمر بن الخطاب ؟ إن قالوا: إنكم تعلمون ذلك باظطرار قلنا لهم: وذلك هوما تحكونه أنتم عنه أوما نحكيه نحن مما يوافق حكايتنا عن ذريته عليهم السلام ؟ فإن قالوا: هو ما نحكيه دونكم قلنا لهم: ونحن على أصلكم في إنكار ذلك مكابرون، وإن قالوا: نعم قلنا لهم بل العلم حاصل لكم بما نحكيه عنه خاصة، وأنتم في إنكار ذلك مكابرون، وهذا مالافصل فيه، وهو أيضا يسقط اعتلالهم في عدم العلم الضروري بمذاهب الذرية لما ذكروه من تقسيم الفقهاء لها، لان أمير المؤمنين (عليه السلام) قد سبق الفقهاء الذين أشاروا إليهم، وكان مذهب علي (عليه السلام) متفردا فإن اعلتوا بأنه كان منقسما في قول الصحابة فهم أنفسهم ينكرون ذلك لروايتهم عنه الخلاف، مع أنه يجب أن لايعرف مذهب عمر وابن مسعود، لانهما كانا منقسمين في مذاهب الصحابة وهذا فاسد من القول بين الاضمحلال. قال الشيخ أدام الله عزه: وهذا كلام سحيح، ويؤيده علمنا بمذاهب المختارين من المعتزلة والزيدية والخوارج مع انبثاثها في أقوال الصحابة والتابعين وفقهاء الامصار. وقال الشيخ أدام الله حراسته: وقد ذكرت الجواب عما تقدم من السؤال في هذا الباب في كتابي المعروف بتقرير الاحكام، ووجوده هناك يغني عن تكراره ههنا، إذ هو في موضعه مستقصى عن البيان.

(P.s. – This is not a Hadeeth)

17 - ثم قال: قال الشيخ أدام الله تأييده: سألني أبو الحسن علي بن نصر الشاهد بعكبرا في مسجده وأنا متوجه إلى سر من رأى، فقال: أليس قد ثبت عندنا أن أمير المؤمنين (عليه السلام) كان أعلم الصحابة كلها وأعرفها بمعالم الدين، وكانوا يستفتونه ويتعلمون منه لفقرهم إليه، وكان غنيا عنهم لا يرجع إلى أحد منهم في علم ولا يستفيد (عليه السلام) منهم ؟ فقلت: نعم هذا قولنا وهو الواضح الذي لاخفاء به، ولا يمكن عاقلا دفعه ولا يقدم أحد على إنكاره إلا أن يرتكب البهت والمكابرة، فقال أبو الحسن: فإن بعض أهل الخلاف قد احتج علي في دفع هذا بأن قال: وردت الرواية عن علي (عليه السلام) أنه قال: (ماحد ثني أحد بحديث إلا استحلفته عليه، ولقد حدثني أبو بكر وصدق أبو بكر) فلو كان يعلم (عليه السلام) جميع الدين ولا يفتقر إلى غيره لما احتاج إلى استحلاف من يحدثه، ولا الاستظهار في يمينه ليصح عنده علم ما اخبر به، وقد روي أيضا أنه صلوات الله عليه حكم في شئ فقال له شاب من القوم: أخطأت يا أمير المؤمنين فقال (عليه السلام): صدقت أنت وأخطأت ! فماذا يكون الجواب عن هذا الكلام ؟ وكيف الطريق إلى حله. فقلت: أول ما في هذا الكلام أن الاخبار لاتتقابل ويحكم بعضها على بعض حتى تتساوى في الصفة، فيكون الظاهر المستفيض مقابلا لمثله في الاستفاضة، والمتواتر مقابلا لمثله في التواتر، والشاذ مقابلا لمثله في الشذوذ، وما ذكرناه عن مولانا أمير المؤمنين (عليه السلام) مستفيض قد تواتر به الخبر على التحقيق، وما ذكره هذا الرجل عنه (عليه السلام) من الحديثين فأحدهما شاذ وارد من طريق الآحاد غير مرضي الاسناد، والآخر ظاهر البطلان لانقطاع إسناده، وعدم وجوده في نقل معروف من الثقات، وليس يجوز المقابلة في مثل هذه الاخبار، بل الواجب إسقاط الظاهر منها الشاذ وإبطال المتواتر ماضاده من الآحاد. والثاني: أنه لما ذكره الخصم من الحديث الاول عن أمير المؤمنين (عليه السلام) غير وجه يلائم ما ذكرناه من فضل مولانا أمير المؤمنين صلوات الله عليه في العلم على سائر الانام. منها: أنه صلوات الله عليه إنما كان يستحلف على الاخبار لئلا يجترئ مجترئ على الاضافة إلى رسول الله (صلى الله عليه وآله) بسماع ما لم يسمعه منه، وإنما القي إليه عنه فحصل عنده بالبلاغ. ومنها: أنه (عليه السلام) كان يستحلف مع العلم بصدق المخبر ليتأكد خبره عند غيره من السامعين فلا يشك فيه ولا يرتاب. ومنها: أنه (عليه السلام) استحلف فيما عرفه يقينا ليكون ذلك حجة له إذا حكم على أهل العناد، ولا يقول منهم قائل عند حكمه بذلك: قدحكم بالشاذ. ومنها: أن يكون استحلافه صلوات الله عليه للمخبر بما لا يتضمن حكما في الدين، ويتضمن أدبا وموعظة ولفظة حكمة، أو مدحة لانسان، أو مذمة، فلا يجب إذا علم ذلك من غيره أن يكون فقيرا في علم الدين إليه وناقصا في العلم عن رتبته، على أن لفظ الحديث: (ما حدثني أحد بحديث إلا استحلفته) فهذا يوجب بالضرورة أنه كان يستحلف على ما يعلم، لانه محال أن يكون كل من حدثه حدثه بمالا يعلم، فإذا ثبت أنه قد استحلف على علم لاحد ما ذكرناه أو لغيره من العلل بطل ما اعتمده هذا الخصم. وأما الحديث الثاني فطهور بطلانه أوضح من أن يخفى، وذلك أنه قال فيه: إن شابا قال له: ليس الحكم فيه ذلك، فقال أمير المؤمنين (عليه السلام) على ما زعم الخصم: أصبت أنت وأخطأت، وهذا واضح السقوط على ما بيناه، لانه لا يخلو مولانا أمير المؤمنين (عليه السلام) أن يكون حكم بالخطاء مع علمه بأنه خطاء، أو يكون حكم بالخطاء وهو يظن أنه صواب، فإن كان حكم بالخطاء على أنه خطاء عند في دين الله، و ضل بإقدامه على تغيير حكم الله، وهو صلوات الله عليه يجل عن هذه الرتبة، ولا يعتقد مثل هذا فيه الخوارج فضلا عمن دونهم في عداوته من الناصبة، وإن كان حكم بالخطاء وهو يظن أنه صواب فكيف زال ظنه عن ذلك فانتقل عنه بقول رجل واحد لا يعضده برهان ؟ فهذا مالا يتوهم على أحد من أهل الاديان، على أنه لو كان لهذا الحديث أصل أو كان معروفا عند أحد من أهل الآثار لكان الرجل مشهورا معروفا بالعين و النسب، مشهور القبيلة والمكان، ولكان أيضا الحكم الذي جرى فيه هذا الامر مشهورا عند الفقهاء ومدونا عند أصحاب الاخبار، وفي عدم معرفة الرجل وتعين الحكم و عدمه من الاصول دليل على بطلانه كما بيناه، على أن الامة قد اتفقت عنه صلوات الله عليه أنه قال: (ضرب رسول الله (صلى الله عليه وآله) بيده على صدري، وقال: اللهم اهد قلبه، وثبت لسانه، فما شككت في قضاء بين اثنين) وهذا مضاد لوقوع الخطأ منه في الاحكام، ومانع لدخول الشك عليه في شئ منها والارتباب، وأجمعوا أن النبي (صلى الله عليه وآله) قال: (علي مع الحق والحق مع علي يدور حيثما دار) وليس يجوز أن يكون من هذا وصفه يخطئ في الدين أو يشك في الاحكام، وأجمعوا أن النبي (صلى الله عليه وآله) قال: (علي قضاكم) وأقضى الناس ليس يجوز أن يخطئ في الاحكام ولا يكون غيره أعلم منه بشئ من الحكم، فدل ذلك على بطلان ما اعترض به الخصم، وكشف عن وهيه على البيان، وبالله التوفيق وإياه لنستهدي إلى سييل الرشاد.

(P.s. – This is not a Hadeeth)

18 - وقال السيد المرتضى رضي الله عنه: وحضر الشيخ أبو عبد الله أدام الله عزه بمسجد الكوفة فاجتمع إليه من أهلها وغيرهم أكثر من خمسمائة إنسان، فابتدر له رجل من الزيدية أراد الفتنة والشناعة فقال: بأي شئ استجزت إنكار إمامة زيد بن علي ؟ فقال له الشيخ: إنك قد ظننت علي ظنا باطلا، وقولي في زيد لا يخالفني عليه أحد من الزيدية، فلا يجب أن يتصور مذهبي في ذلك بالخلاف. فقال له الرجل: وما مذهبك في إمامة زيد بن علي ؟ فقال له الشيخ: أنا اثبت من إمامة زيد رحمه الله ما تثبته الزيدية، وأنفي عنه من ذلك ما تنفيه، فأقول: إن زيدا رحمة الله عليه كان إماما في العلم والزهد والامر بالمعروف والنهي عن المنكر، وأنفي عنه الامامة الموجبة لصاحبها العصمة والنص والمعجز، وهذا مالا يخالفني عليه أحد من الزيدية حيثما قدمت، فلم يتمالك جميع من حضر من الزيدية أن شكروه، ودعوا له، وبطلت حيلة الرجل فيما أراد من التشنيع والفتنة.

(P.s. – This is not a Hadeeth)

19 - وقال رضي الله عنه: ومن الحكايات: قلت للشيخ أبي عبد الله أدام الله عزه: إن المعتزلة والحشوية يزعمون أن الذي نستعمله من المناظرة شئ يخالف اصول الامامية ويخرج عن إجماعهم، لان القوم لا يرون المناظرة دينا وينهون عنها، ويرون عن أئمتهم تبديع فاعليها وذم مستعمليها، فهل معك رواية عن أهل البيت (عليهم السلام) في صحتها لم تعتمد على حجج العقول ولا تلتفت إلى ما خالفها، وإن كان عليه إجماع العصابة ؟. فقال: أخطأت المعتزلة والحشوية في ما ادعوه علينا من خلاف جماعة مذهبنا في استعمال المناظرة، وأخطأ من ادعى ذلك من الامامية أيضا وتجاهل، لان فقهاء الامامية ورؤساء هم في علم الدين كانوا يستعملون المناظرة ويدينون بصحتها وتلقى ذلك عنهم الخلف ودانوا به، وقد أشبعت القول في هذا الباب وذكرت أسماء المعروفين بالنظر وكتبهم مدائح الائمة (عليهم السلام) لهم في كتاب الكامل في علوم الدين وكتاب الاركان في دعائم الدين، وأنا أروي لك في هذا الوقت حديثا من جملة ما أوردت في ذلك إن شاء الله: أخبرني أبو الحسن أحمد بن محمد بن الحسن بن الوليد، عن أبيه، عن سعد بن عبد الله عن أحمد بن محمد بن عيسى، عن يونس بن عبد الرحمن مولى آل يقطين، عن أبي جعفر محمد بن النعمان، عن أبي عبد الله الصادق جعفر بن محمد (عليهم السلام) قال: قال لي: (خاصموهم و بينوا لهم الهدى الذي أنتم عليه، وبينوا لهم ضلالتهم، وباهلوهم في علي (عليه السلام)). قلت: فإني لا أزال أسمع المعتزلة يدعون على أسلافنا أنهم كانوا كلهم مشبهة و أسمع المشبهة من العامة يقولون مثل ذلك، وأرى جماعة من أصحاب الحديث من الامامية يطابقونهم على هذه الحكاية، ويقولون: إن نفي التشبيه إنما أخذناه من المعتزلة، فاحب أن تروي لي حديثا يبطل ذلك، فقال: هذه الدعوى كالاولة، ولم يكن في سلفنا رحمهم الله من تدين بالتشبيه من طريق المعنى، وإنما خالف هشام وأصحابه جماعة أصحاب أبي عبد الله (عليه السلام) بقوله في الجسم، وزعم أن الله تعالى جسم لا كالاجسام وقد روي أنه رجع عن هذا القول بعد ذلك، وقد اختلفت الحكايات عنه، ولم يصح منها إلا ما ذكرت، وأم الرد على هشام والقول بنفي التشبيه فهو أكثر من أن يحصى من الرواية عن آل محمد (عليهم السلام). أخبرني أبو القاسم جعفر بن محمد بن قولويه رحمه الله، عن محمد بن يعقوب، عن محمد بن أبي عبد الله، عن محمد بن إسماعيل، عن الحسين بن الحسن، عن بكر بن صالح. والحسين بن سعيد، عن عبد الله بن المغيرة، عن محمد بن زياد قال: سمعت يونس بن ظبيان يقول: دخلت على أبي عبد الله (عليه السلام) فقلت له: إن هشام بن الحكم يقول في الله عزوجل قولا عظيما، إلا أني أختصر لك منه أحرفا، يزعم أن الله تعالى جسم، لان الاشياء شيئان: جسم، وفعل الجسم، فلا يجوز أن يكون الصانع بمعنى الفعل، ويجب أن يكون بمعنى الفاعل. فقال أبو عبد الله (عليه السلام): يا ويحه ! أما علم أن الجسم محدود متناه محتمل للزيادة والنقصان وما احتمل ذلك كان مخلوقا، فلو كان الله تعالى جسما لم يكن بين الخالق والمخلوق فرق ؟ فهذا قول أبي عبد الله (عليه السلام) وحجته على هشام فيما اعتل به من المقال، فكيف نكون قد أخذ نا ذلك عن المعتزلة لولا قلة الدين ؟. قلت: فإنهم يدعون أن الجماعة كانت تدين بالجبر والقول بالرؤية، حتى نقل جماعة من المتأجرين منهم المعتزلة عن ذلك، فهل معنا رواية بخلاف ما ادعوه ؟ فقال: هذا أيضا كالاول، ما دان أصحابنا قط بالجبر إلا أن يكون عاميا لا يعرف تأويل الاخبار، أو شاذا عن جماعة الفقهاء والنظار، والرواية في العدل ونفي الرؤية عن آل محمد (عليهم السلام) أكثر من أن يقع عليها الاحصاء. أخبرني أبو محمد سهل بن أحمد الديباجي قال: حدثنا أبو محمد قاسم بن جعفر بن يحيى المصري قال: حدثنا أبو يوسف يعقوب بن علي، عن أبيه، عن حجاج بن عبد الله قال: سمعت أبي يقول: سمعت جعفر بن محمد (عليهما السلام) - وكان أفضل من رأيت من الشرفاء والعلماء وأهل الفضل - وقد سئل عن أفعال العباد فقال: كل ما وعد الله وتواعد عليه فهو من أفعال العباد. وقال: قال: حدثني أبي، عن أبيه علي بن الحسين (عليهم السلام) قال: قال رسول الله الله (صلى الله عليه وآله) في بعض كلامه: (إنما هي أعمالكم ترد إليكم، فمن وجد خيرا فليحمد الله ومن وجد غير ذلك فلا يلومن إلا نفسه) فأما نفي الرؤية عن الله عزوجل بالابصار فعليه إجماع الفقهاء والمتكلمين من العصابة كافة إلا ما حكي عن هشام في خلافه، والحجج عليه مأثورة عن الصادقين (عليهم السلام)، فمن ذلك حديث أحمد بن إسحاق وقد كتب إلى أبي الحسن الثالث (عليه السلام) يسأله عن الرؤية، فكتب جوابه: ليس يجوز الرؤية ما لم يكن بين الرائي والمرئي هواء ينفذه البصر، فمتى انقطع الهواء وعدم الضياء لم يصح الرؤية وفي وجود اتصال الضياء بين الرائي والمرئي وجوب الاشتباه، والله يتعالى عن الاشباه، فثبت أنه سبحانه لا يجوز عليه الرؤية بالابصار. فهذا قول أبي الحسن (عليه السلام) وحجته في نفي الرؤية، وعليها اعتمد جميع من نفى الرؤية من المتكلمين، وكذلك الخبر المروي عن الرضا (عليه السلام)، وفي ثبوته مع نظائره في كتابي المقدم ذكرهما غنى عن إيراده في هذا المكان. أقول: احتجاجات أصحابنا ومناظراتهم رحمة الله عليهم على المخالفين أكثر من أن تحصى، ولنكتف في هذا المجلد بما أوردناه. وقد وقع الفراغ منه على يدي مؤلفه ختم الله له بالحسنى في شهر ربيع الثاني من شهور سنة ثمانين بعد الالف من الهجرة، والحمد لله أولا وآخرا، وصلى الله على أشرف المرسلين محمد وعترته الطاهرين المنتجبين المكرمين.

(P.s. – This is not a Hadeeth)

إلى هنا تم الجزء العاشر من كتاب بحار الانوار ويحوي هذا الجزء 159 حديثا في 26 بابا.

Up to here completes the tenth volume from the book Bihar Al Anwaar and this volume contains 159 Ahadeeth in 26 Chapters.

Notes

[←1]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 1

[←2]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 2

[←3]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 3

[←4]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 4

[←5]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 5

[←6]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 6

[←7]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 7

[←8]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 8

[←9]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 9

[←10]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 10

[←11]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 11

[←12]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 12

[←13]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 13

[←14]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 1 H 14

[←15]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 2 H 1

[←16]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 3 H 1

[←17]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 3 H 2

[←18]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 3 H 3

[←19]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 3 H 4

[←20]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 3 H 5

[←21]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 4 H 1

[←22]

shrike - a predatory song-bird of the family laniidae

[←23]

A small bird like a swallow

[←24]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 5 H 1

[←25]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 1

[←26]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 2

[←27]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 3

[←28]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 4

[←29]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 5

[←30]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 6

[←31]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 7

[←32]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 8

[←33]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 6 H 9

[←34]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 7 H 1

[←35]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 1

[←36]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 2

[←37]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 3

[←38]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 4

[←39]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 5

[←40]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 6

[←41]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 7

[←42]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 1

[←43]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 2

[←44]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 3

[←45]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 4

[←46]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 5

[←47]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 10 H 1

[←48]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 10 H 2

[←49]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 10 H 3

[←50]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 11 H 1

[←51]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 1

[←52]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 2

[←53]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 3

[←54]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 4

[←55]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 5

[←56]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 6

[←57]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 7

[←58]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 8

[←59]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 9

[←60]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 10

[←61]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 11

[←62]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 12

[←63]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 13

[←64]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 14

[←65]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 1

[←66]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 2

[←67]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 3

[←68]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 4

[←69]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 5

[←70]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 6

[←71]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 7

[←72]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 8

[←73]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 9

[←74]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 10

[←75]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 11

[←76]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 12

[←77]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 13

[←78]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 14

[←79]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 15

[←80]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 16

[←81]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 17

[←82]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 18

[←83]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 19

[←84]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 20

[←85]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 21

[←86]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 22

[←87]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 23

[←88]

Bihar Al Anwaar – V 10, The book of Argumentation, S 4 Ch 14 H 1

[←89]

Bihar Al Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 1

[←90]

Bihar Al Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 2

[←91]

Bihar Al Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 3

[←92]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 1

[←93]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 2

[←94]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 3

[←95]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 4

[←96]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 5

[←97]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 6

[←98]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 7

[←99]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 8

[←100]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 9

[←101]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 10

[←102]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 11

[←103]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 12

[←104]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 13

[←105]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 14

[←106]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 15

[←107]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 16

[←108]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 17

[←109]

Kur means water which takes 27 cubic span space (3x3x3). 1 span = 9 in

[←110]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 17 H 1

[←111]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 1

[←112]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 2

[←113]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 3

[←114]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 4

[←115]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 5

[←116]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 6

[←117]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 1

[←118]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 2

[←119]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 3

[←120]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 4

[←121]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 5

[←122]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 6

[←123]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 7

[←124]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 8

[←125]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 9

[←126]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 10

[←127]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 11

[←128]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 12

[←129]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 13

[←130]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 1

[←131]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 2

[←132]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 3

[←133]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 4

[←134]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 5

[←135]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 6

[←136]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 7

[←137]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 8

[←138]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 9

[←139]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 10

[←140]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 11

[←141]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 12 a

[←142]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 12 b

[←143]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 13

[←144]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 14

[←145]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 15

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Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 16

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Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 17

[←148]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 18

[←149]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 19

[←150]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 20

[←151]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 21

[←152]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 22

[←153]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 23

[←154]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 21 H 1

[←155]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 21 H 2

[←156]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 22 H 1

[←157]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 22 H 2

[←158]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 1

[←159]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 2

[←160]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 3

[←161]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 4

[←162]

Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 24 H 1