VERSE 92
لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ {92}
You will never attain to righteousness until you are spending from what you are loving; and whatever you are spending from anything, so Allah is more Knowing with it [3:92]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن عمر بن عبد العزيز، عن يونس بن ظبيان، عن أبي عبد الله (عليه السلام): «لن تنالوا البر حتى تنفقوا ما تحبون، هكذا فاقرأها
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Umar Bin Abdul Aziz, from Yunus Bin Zibyan,
(It has been narrated) from Abu Abdullah-asws having said: ‘You will never attain to righteousness until you are spending what you are loving [3:92] – Like this it is, so read it as such’.[1]
عن المفضل بن عمر، قال: دخلت على أبي عبد الله (عليه السلام) يوما و معي شيء فوضعته بين يديه، فقال: «ما هذا»؟ فقلت: هذه صلة مواليك و عبيدك. قال: فقال لي: «يا مفضل، إني لا أقبل ذلك، و ما أقبله من حاجة بي إليه، و ما أقبله إلا ليزكوا به
From Mufazzal Bin Umar who said,
‘I came up to Abu Abdullah-asws one day and with me was something which I placed in front of him-asws. So he-asws said: ‘What is this?’ So I said, ‘This is a donation of your-asws friends and your-asws servants’. So he-asws said to me: ‘O Mufazzal! I-asws do not accept that, and I-asws do not accept it due to my-asws need to it, and I-asws do not accept (anything) except to purify you’.
ثم قال: «سمعت أبي يقول: من مضت له سنة لم يصلنا من ماله، قل أو كثر، لم ينظر الله إليه يوم القيامة، إلا أن يعفو الله عنه
Then he-asws said: ‘I-asws heard my-asws father-asws saying: ‘The one for whom a year passes by and he does not help (relatives) with it from his wealth, be it little or a lot, Allah-azwj would not Look at him on the Day of Judgement, except (what) Allah-azwj Excuses from it’.
ثم قال: «يا مفضل، إنها فريضة، فرضها الله على شيعتنا في كتابه إذ يقول: لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ فنحن البر و التقوى، و سبيل الهدى، و باب التقوى، و لا يحجب دعاؤنا عن الله، اقتصروا على حلالكم، و حرامكم، فسلوا عنه، و إياكم أن تسألوا أحدا من الفقهاء عما لا يعنيكم و عما ستر الله عنكم
Then he-asws said: ‘O Mufazzal! It is an obligation, which Allah-azwj has Obligated upon our-asws Shias, in His-azwj Book when He-azwj Said You will never attain to righteousness until you are spending from what you are loving [3:92]. So we-asws are the righteousness and the piety, and the Way of Guidance, and the Door of piety. And do not veil (yourselves) from our-asws supplications from Allah-azwj, confined to what is Permissible for you, and what is Prohibited for you. Ask about it. And beware of asking anyone from the Jurists about what does not concern you, and about what Allah-azwj has Veiled from you’.[2]
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن أبي عبد الله، عن محمد بن شعيب، عن الحسين بن الحسن، عن عاصم، عن يونس، عمن ذكره، عن أبي عبد الله (عليه السلام) أنه كان يتصدق بالسكر، فقيل له: أ تتصدق بالسكر؟ فقال: «نعم، إنه ليس شيء أحب إلي منه، فأنا أحب أن أتصدق بأحب الأشياء إلي
Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Shuayb, from Al Husayn Bin Al Hassan, from Aasim, from Yunus, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws that he-asws used to give sugar in charity. So it was said to him-asws, ‘You-asws are giving charity with the sugar?’ So he-asws said: ‘Yes. There is not a thing more beloved to me-asws than it. Therefore, I-asws love it that I-asws should give in charity a thing most beloved to me-asws’.[3]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ بِالْوالِدَيْنِ إِحْساناً مَا هَذَا الْإِحْسَانُ فَقَالَ الْإِحْسَانُ أَنْ تُحْسِنَ صُحْبَتَهُمَا وَ أَنْ لَا تُكَلِّفَهُمَا أَنْ يَسْأَلَاكَ شَيْئاً مِمَّا يَحْتَاجَانِ إِلَيْهِ وَ إِنْ كَانَا مُسْتَغْنِيَيْنِ أَ لَيْسَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahbooub, from Abu Wallad Al Hannat who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [17:23] and the goodness to the two parents. What is this goodness?’ So he-asws said: ‘The goodness is that you are good in their company, and that you do not encumber them if they were to ask you from what they are both needy to, and even if they were both self-sufficient. Is Allah-azwj Mighty and Majestic no Saying [3:92] You will never attain to righteousness until you spend out of what you love; and whatever thing you spend, Allah Knows of it.[4]
أبو علي الطبرسي: يروى عن ابن عمر: أن النبي (صلى الله عليه و آله) سئل عن هذه الآية، فقال: «هو أن ينفق العبد المال و هو شحيح يأمل الدنيا، و يرجو الغنى، و يخاف الفقر
Abu Ali Al Tabarsy, reporting from Ibn Umar,
‘The Prophet-saww was asked about this Verse [3:92], so he-saww said: ‘It is the servant spending the wealth, and he is being stingy hoping for the world and desiring the riches and fearing the poverty’.[5]
VERSE 93
كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ ۗ قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ {93}
All food was Permissible for the Children of Israel except that which Israel had forbidden upon itself from before the Revelation of the Torah. Say: ‘So come with the Torah and recite it, if you are truthful!’ [3:93]
محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد أو غيره، عن ابن محبوب، عن عبد العزيز العبدي، عن عبد الله بن أبي يعفور، عن أبي عبد الله (عليه السلام) قال: «إن إسرائيل كان إذا أكل من لحم الإبل هيج عليه وجع الخاصرة، فحرم على نفسه لحم الإبل، و ذلك قبل أن تنزل التوراة، فلما نزلت التوراة لم يحرمه و لم يأكله
Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad or someone else, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Abdullah Bin Abu Ya’four,
(It has been narrated) from Abu Abdullah-asws: ‘When the Israelites used to eat from the flesh of the camel, it caused them pain in their lower back. So they forbid upon themselves the flesh of the camel. And that was before the Revelation of the Torah. So when the Torah was Revealed, they neither forbid it nor did they eat it’.[6]
VERSES 94 & 95
فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ {94} قُلْ صَدَقَ اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ {95}
So the one who forges the lie upon Allah from after that (establishment of truth), they are the unjust ones [3:94] Say: ‘Allah Speaks the Truth, therefore follow the Religion of Ibrahim, the upright one; and he was not from the Polytheists’ [3:95]
فِي كِتَابِ كَمَالِ الدِّينِ وَ تَمَامِ النِّعْمَةِ بِإِسْنَادِهِ إِلَى عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَدِيثٍ طَوِيلٍ يَقُولُ فِيهِ: وَ مَنْ فَسَّرَ الْقُرْآنَ بِرَأْيِهِ فَقَدِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ
In the Book Kamaal Al Deen Wa Tamaam Al Ni’ma, by his chain to Abdul Rahman Bin Zamrat,
From the Prophet-saww, a lengthy Hadeeth, saying in it: ‘And the one who interprets the Quran by his opinion, forges the lie upon Allah-azwj’.[7]
العياشي: عن حبابة الوالبية، قالت: سمعت الحسين بن علي (عليهما السلام) يقول: «ما أعلم أحدا على ملة إبراهيم (عليه السلام) إلا نحن و شيعتنا
Al Ayyashi, from Habaabat Al Waleed who said,
‘I heard Al-Husayn-asws Bin Ali-asws saying: ‘I-asws do not know of anyone being upon the Religion of Ibrahim-as except for us-asws and our-asws Shias’.[8]
VERSES 96 & 97
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ {96} فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ۖ وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ {97}
Surely, the first House Placed for the people is the one at Bakka, Blessed, and a Guidance for the worlds [3:96] In it are clear Signs, the standing place of Ibrahim; and the one who enters it would be secure. And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, then surely Allah is needless from the worlds [3:97]
Bakka – The First House
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن سيف ابن عميرة، عن أبي زرارة التميمي، عن أبي حسان، عن أبي جعفر (عليه السلام) قال: «لما أراد الله عز و جل أن يخلق الأرض أمر الرياح فضربن وجه الماء حتى صار موجا، ثم أزبد فصار زبدا واحدا فجمعه في موضع البيت، ثم جعله جبلا من زبد، ثم دحا الأرض من تحته، و هو قول الله عز و جل: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً
Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Abu Zarara Al Tameemy, from Abu Hisaan,
(It has been narrated) from Abu Ja’far-asws having said: ‘When Allah-azwj Mighty and Majestic Intended to Create the earth, Commanded the winds to strike the face of the water until waves came about, which foamed and it became as one foam. So it gathered in the place of the House. Then He-azwj Made it as a mountain of foam. Then He-azwj Levelled the ground from underneath it. And these are the Words of Allah-azwj Mighty and Majestic Surely, the first House Placed for the people is the one at Bakka, Blessed [3:96]’.[9]
ابن شهر آشوب: عن أمير المؤمنين (عليه السلام) في قوله تعالى: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ فقال له رجل: أهو أول بيت؟ قال: «لا، قد كان قبله بيوت، و لكنه أول بيت وضع للناس مباركا، فيه الهدى و الرحمة و البركة، و أول من بناه إبراهيم (عليه السلام)، ثم بناه قوم من العرب من جرهم، ثم هدم فبنته العمالقة، ثم هدم فبنته قريش
Ibn Shehr Ashub,
(It has been narrated) from Amir Al-Momineen-asws regarding the Words of the Exalted Surely, the first House Placed for the people [3:96]. So a man said to him-asws, ‘Is it the first house?’ He-asws said: ‘No! There were houses before it, but it is the first Blessed House Appointed for the people, in which is Guidance, and the Mercy, and the Blessings. And the first one who built it was Ibrahim-as. Then it was rebuilt by a people from Jarham (Yemen). Then it was demolished, so the Amaalaqat rebuilt it. Then it was demolished, so the Quraysh rebuilt it’.[10]
العياشي: عن عبد الصمد بن سعد، قال: طلب أبو جعفر أن يشتري من أهل مكة بيوتهم أن يزيده في المسجد، فأبوا، فأرغبهم فامتنعوا، فضاق بذلك فأتى أبا عبد الله (عليه السلام) فقال له: إني سألت هؤلاء شيئا من منازلهم و أفنيتهم، لنزيد في المسجد، و قد منعوني ذلك فقد غمني غما شديدا
Al Ayyashi, from Abdul Samad Bin Sa’a who said,
‘Abu Ja’far (Al-Mansour) sought to buy from the people of Makka, their houses that there should be an increase in (the area) of the Masjid, but they refused. So he tried to convince them, but they prevented, so he was constricted due to that and came over to Abu Abdullah-asws and said to him-asws, ‘I asked them for something from their houses and their courtyards in order to increase in (the area of) the Masjid, and they have prevented me from that, and it has anguished me with severe gloom’.
فقال أبو عبد الله (عليه السلام): «لم يغمك ذلك و حجتك عليهم فيه ظاهرة؟». فقال: و بما أحتج عليهم؟ فقال: «بكتاب الله». فقال: في أي موضع؟
Abu Abdullah-asws said: ‘Why should that anguish you and you can argue against them with regards to it, apparently?’ He said, ‘And what shall I argue against them with?’ He-asws said: ‘With the Book of Allah-azwj’ He said, ‘In which place?’
فقال: «قول الله: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ قد أخبرك الله تعالى أن أول بيت وضع للناس هو الذي ببكة، فإن كانوا هم تولوا قبل البيت فلهم أفنيتهم، و إن كان البيت قديما قبلهم فله فناؤه
He-asws said: ‘The Words of Allah-azwj: ‘Surely, the first House Placed for the people is the one at Bakka [3:96]. Allah-azwj the Exalted Informs you that the first house Placed for the people, it is the one which is at Bakka, therefore if they had ruled (built) before the House, then for them would be their courtyards, and that if the House was older (more ancient) before them, then for it is their courtyards’’.
فدعاهم أبو جعفر فاحتج عليهم بهذا، فقالوا له: اصنع ما أحببت
Abu Ja’far (Al-Mansour) called them and argued against them with this, and they said to him, ‘You can do what you like’’.[11]
المفيد في (الاختصاص): عن النبي (صلى الله عليه و آله) و قد سئل عن أول ركن وضع الله في الأرض. قال (صلى الله عليه و آله): «الركن الذي بمكة، و ذلك قوله: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً». قال: صدقت، يا محمد
Al Mufeed in Al Ikhtisas,
(It has been narrated) from the Prophet-saww, and he-saww had been asked about the first corner-stone which Allah-azwj Placed in the earth. He-saww said: ‘The corner-stone which is at Makka, and these are His-azwj Words: Surely, the first House Placed for the people is the one at Bakka, Blessed [3:96]’. He said, ‘You-saww speak the truth, O Muhammad-saww’’.[12]
عن زرارة، قال: سئل أبو جعفر (عليه السلام) عن البيت، أ كان يحج إليه قبل أن يبعث النبي (صلى الله عليه و آله)؟ قال: «نعم، لا يعلمون أن الناس قد كانوا يحجون، و نخبركم أن آدم و نوحا و سليمان (عليهم السلام) قد حجوا البيت بالجن و الإنس و الطير، و لقد حجه موسى (عليه السلام) على جمل أحمر، يقول: لبيك لبيك، فإنه كما قال الله تعالى: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً وَ هُدىً لِلْعالَمِينَ
From Zarara who said,
‘Abu Ja’far-asws was asked about the House, did the Hajj to it take place before the Sending of the Prophet-saww?’ He-asws said: ‘Yes, and they do not know that the people used to perform Pilgrimage, and we-asws are informing you that Adam-as, and Noah-as, and Suleyman-as had performed the Hajj of the House with the Jinn, and the human beings and the birds. And Musa-as had performed the Hajj upon a red camel, saying: ‘Here I am, here I am! (لبيك لبيك). Thus, it is as Allah-azwj the High has Said Surely, the first House Placed for the people is the one at Bakka, Blessed and a Guidance for the worlds [3:96]’.[13]
عن الحلبي، عن أبي عبد الله (عليه السلام)، قال: «إنه وجد في حجر من حجرات البيت مكتوبا: إني أنا الله ذو بكة، خلقتها يوم خلقت السماوات و الأرض، و يوم خلقت الشمس و القمر، و خلقت الجبلين و حففتهما بسبعة أملاك حفا
From Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘It can be found in a stone from the stones of the House, inscribed: ‘I-azwj am Allah-azwj the One – (My-azwj House is at) Bakka. I-azwj Created it on the day I-azwj Created the skies and the earth, and the day I-azwj Created the sun and the moon, and Created the mountains and surrounded these two with seven domains.
و في حجر آخر: هذا بيت الله الحرام ببكة تكفل الله برزق أهله من ثلاث سبل، مبارك لهم في اللحم و الماء، أول من نحله إبراهيم (عليه السلام)
And in another stone: “This is a Sacred House of Allah-azwj at Bakka. Allah-azwj Ensures its people in three ways. Blessed for them regarding the flesh and the water’. The first one to build it was Ibrahim-as’.[14]
The Difference Between Makka and Bakka
و عنه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا أحمد بن إدريس، قال: حدثنا أحمد بن محمد ابن عيسى، عن الحسين بن سعيد، عن علي بن النعمان، عن سعيد بن عبد الله الأعرج، عن أبي عبد الله (عليه السلام) قال: «موضع البيت بكة، و القرية مكة
And from him (Al Sadouq) who said, ‘My father narrated to us, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Ibn Isa, from Al Husayn Bin Saeed, from Ali Bin Al No’man, from Saeed Bin Abdullah Al Araj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The place of the House is Bakka, and the town is Makka’.[15]
عن عبد الله بن سنان، عن أبي عبد الله (عليه السلام) قال: «مكة جملة القرية، و بكة موضع الحجر الذي يبك الناس بعضهم بعضا
From Abullah Bin Sinan,
(It has been narrated) from Abdullah-asws having said: ‘Makka is the entirety of the town, and Bakka is the place of the (Black) Stone at which the people push each other’’.[16]
عن جابر، عن أبي جعفر (عليه السلام)، قال: «إن بكة موضع البيت، و إن مكة الحرم، و ذلك قوله: وَ مَنْ دَخَلَهُ كانَ آمِناً
From Jabir, from Abu Ja’far-asws having said, ‘Bakka is the place of the House (Kabah), and Makka is the Harram (Sanctuary), and these are His-azwj Words: and the one who enters it would be secure [3:97]’’.[17]
عن جابر، عن أبي جعفر (عليه السلام)، قال: «إن بكة موضع البيت، و إن مكة جميع ما اكتنفه الحرم
From Jabir, from Abu Ja’far-asws having said: ‘Bakka is the place of the House (Kabah), and Makka is the entirety of what encompasses the Harram (Sanctuary)’’.[18]
The naming of Bakka
و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن معاوية بن عمار، قال: قلت لأبي عبد الله (عليه السلام): أقوم اصلي بمكة، و المرأة بين يدي جالسة أو مارة؟ فقال: «لا بأس، إنما سميت بكة لأنها تبك فيها الرجال و النساء
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Amaar who said,
‘I said to Abu Abdullah-asws, ‘I stand to Pray Salat at Makka, and the women sit in front of me or they pass by?’ So he-asws said: ‘There is no problem. But rather it has been Named as Bakka, because the men and the women used to mingle (بكة) in it’.[19]
و عنه، قال: حدثنا محمد بن الحسن، قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن فضالة، عن أبان، عن الفضيل، عن أبي جعفر (عليه السلام) قال: «إنما سميت مكة بكة لأنها تبك بها الرجال و النساء، و المرأة تصلي بين يديك و عن يمينك و عن شمالك و معك، و لا بأس بذلك، إنما يكره ذلك في سائر البلدان
And from him, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Fazaalat, from Abaan, from Al Fazeyl,
(It has been narrated) from Abu Ja’far-asws having said: ‘But rather, Makka has been named as Bakka because the men and the women mingle in it. And the women Pray Salat in front of you, and on your right, and on your left and alongside you, and there is no problem with that. But rather, that is disliked in the rest of the cities’.[20]
و عنه، قال: حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن الحسن بن محبوب، عن عبد الله بن سنان، قال: سألت أبا عبد الله (عليه السلام) لم سميت الكعبة بكة؟ فقال: «لبكاء الناس حولها و فيها
And from him who said, ‘It was narrated to us by Muhammad Bin Musa Bin Al Mutawakkal, from Ali Bin Al Husayn Al Asadabady, from Ahmad Bin Abu Abullah Al Barqy, from Al Hassan Bin Mahboub, from Abullah Bin Sinan who said,
‘I asked Abu Abdullah-asws, ‘Why was the Kabah name as Bakka?’ So he-asws said: ‘Due to the mingling of the people around it and in it’’.[21]
و عنه، قال: حدثنا أبي، قال: حدثنا سعد بن عبد الله، عن أحمد و عبد الله ابني محمد بن عيسى، عن محمد بن أبي عمير، عن حماد بن عثمان، عن عبيد الله بن علي الحلبي، قال: سألت أبا عبد الله (عليه السلام) لم سميت مكة بكة؟ قال: «لأن الناس يبك بعضهم بعضا فيها بالأيدي
And from him who said, ‘My father narrated to me, from Sa’ad Bin Abullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamma Bin Usman, from Ubeydullah Bin Ali Al Halby who said,
‘I asked Abu Abdullah-asws, ‘Why was Makka named as Bakka?’ He-asws said: ‘Because the people push each other therein with their hands’’.[22]
The Best Spot
[ الفضل الطبرسي ] روي عن أبي حمزة الثمالي قال: قال لنا علي بن الحسين أي البقاع أفضل ؟ فقلنا: الله تعالى ورسوله وابن رسوله أعلم ! فقال لنا: أفضل البقاع ما بين الركن والمقام. ولو ان رجلا عمر ما عمر نوح في قومه ألف سنة إلا خمسين عاما يصوم النهار ويقوم الليل في ذلك المكان ثم لقي الله تعالى بغير ولايتنا لا ينفعه ذلك شيئا
Al Fazal Al Tabarsy – It has been reported from Abu Hamza Al Sumaly who said,
‘Ali-asws Bin Al-Husayn-asws said to us: ‘Which of the spots is the best?’ We said, ‘Allah-azwj the High and His-azwj Rasool-saww, and the son-asws of His-azwj Rasool-saww are more knowing!’ So he-asws said to us: ‘The best of the spots is the one which is between the Rukn (of the Kabah) and Al-Maqaam (Standing place of Ibrahim-as). And even if a man were to have the life among his people the age of what Noah-as did, a thousand years less fifty years, Fasting during the day and standing the night (in praying Salat) in that place, then meets Allah-azwj the High without our-asws Wilayah, that would not benefit him (with) anything’.[23]
[ في أصل سلام بن أبي عمرة ] عن أبي حمزة قال: كنت مع أبي جعفر (عليه السلام) فقلت: جعلت فداك يابن رسول الله قد يصوم الرجل النهار ويقوم الليل ويتصدق ولا يعرف منه إلا خيرا إلا أنه لا يعرف الولاية قال: فتبسم أبو جعفر (عليه السلام) وقال: يا ثابت انا في أفضل بقعة على ظهر الأرض، لو أن عبدا لم يزل ساجدا بين الركن والمقام حتى يفارق الدنيا لم يعرف ولايتنا لم ينفعه ذلك شيئا
In the original of Salaam Bin Abu Umra, from Abu Hamza who said,
‘I was with Abu Ja’far-asws, so I said, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! (What about) the man who has Fasted during the day and stood (Praying Salat) during the night, and gave charity and did not recognise from it anything except the goodness, but he did not recognise the Wilayah?’ So Abu Ja’far-asws smiled and said: ‘O Sabit! I-asws am the best of the remaining (matters) upon the back of the earth. Even if a servant did not cease to Prostrate between Al-Rukn (of the Kabah) and Al-Maqaam (Standing place of Ibrahim-as), until he separates from the world, not having recognised our-asws Wilayah, that would not benefit him (with) anything’.[24]
The Clear Signs
عنه: عن علي بن إبراهيم، عن أبيه، عن الحسين بن محبوب، عن ابن سنان، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً وَ هُدىً لِلْعالَمِينَ فِيهِ آياتٌ بَيِّناتٌ ما هذه الآيات البينات؟ قال: «مقام إبراهيم (عليه السلام) حيث قام على الحجر فأثرت فيه قدماه، و الحجر الأسود، و منزل إسماعيل
From him, from Ali Bin Ibrahim, from his father, from Al Husayn Bin Mahboub, from Ibn Sinan who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic Surely, the first House Placed for the people is the one at Bakka, Blessed and a Guidance for the worlds [3:96] In it are clear Signs [3:97]. What are these clear Signs?’ He-asws said: ‘The standing place of Ibrahim-as (مقام إبراهيم) where he-as stood upon the rock, and left his-as footprints upon it, and the Black Stone (الحجر الأسود), and the lodging of Ismail-as (منزل إسماعيل)’.[25]
Security of the Harram (Sanctuary)
و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن عبد الله بن سنان، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله عز و جل: وَ مَنْ دَخَلَهُ كانَ آمِناً البيت عنى أم الحرم؟ قال: «من دخل الحرم من الناس مستجيرا به فهو آمن من سخط الله، و من دخله من الوحوش و الطير كان آمنا من أن يهاج أو يؤذى حتى يخرج من الحرم
And from him, from Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic and the one who enters it would be secure [3:97]. Is it the House (Kabah) which is Meant or the Sanctuary (Harram)?’ He-asws said: ‘The one from the people who enters the Sanctuary, so he is secure from the Wrath of Allah-azwj. And the one who enters it, from the wild animal and the birds, would be secure from the Pilgrim from being hurt, until it exits from the Sanctuary’.[26]
و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، و الحجال، عن ثعلبة، عن أبي خالد القماط، عن عبد الخالق الصيقل، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَ مَنْ دَخَلَهُ كانَ آمِناً. فقال: «لقد سألتني عن شيء ما سألني أحد إلا من شاء الله». قال: «من أم هذا البيت و هو يعلم أنه البيت الذي أمره الله عز و جل به، و عرفنا أهل البيت حق معرفتنا، كان آمنا في الدنيا و الآخرة
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazaal, and Al Hajaal, from Sa’alba, from Abu Khalid Al Qamaat, from Abdul Khaliq Al Sayqal who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic and the one who enters it would be secure [3:97], so he-asws said: ‘You have asked me about something which no one has asked me except one whom Allah-azwj so Desires to. The one who is inside this House, and he knows that it is the House which Allah-azwj Mighty and Majestic has Commanded for it, and recognises us-asws, the People-asws of the Household as is our-asws right to be recognised, would be secure in the world and in the Hereafter’.[27]
عنه: بإسناده عن أبي عبد الله (عليه السلام) في قوله عز و جل: وَ مَنْ دَخَلَهُ كانَ آمِناً. قال: «في قائمنا أهل البيت، فمن بايعه، و دخل معه، و مسح على يده، و دخل في عقد أصحابه، كان آمنا
From him (Al Sadouq), by his chain,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Mighty and Majestic one who enters it would be secure [3:97]. He-asws said: ‘It is regarding our-asws Qaim-ajfj of the People-asws of the Household. So the one who pledges his allegiance to him-ajfj, and enters with him-ajfj, and wipes upon his-ajfj hand, and enters in the Covenant of his-ajfj companions, would be secure’.[28]
عن هشام بن سالم، عن أبي عبد الله (عليه السلام)، قال: «من دخل مكة المسجد الحرام يعرف من حقنا و حرمتنا ما عرف من حقها و حرمتها غفر الله له ذنبه، و كفاه ما أهمه من أمر الدنيا و الآخرة، و هو قوله: وَ مَنْ دَخَلَهُ كانَ آمِناً
From Hisham Bin Saalim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who enters Makka, the Sacred Masjid, recognising our-asws rights and our-asws sanctity what he recognises from its rights and its Sanctity, Allah-azwj would Forgive his sins, and Suffice for him what affects him from the matters of the world and the Hereafter. And these are His-azwj Words one who enters it would be secure [3:97’.[29]
و قال عبد الله بن سنان: سمعته (عليه السلام) يقول فيما ادخل الحرم مما صيد في الحل، قال: «إذا دخل الحرم فلا يذبح، إن الله يقول: وَ مَنْ دَخَلَهُ كانَ آمِناً
And Abdullah Bin Sinan said,
‘I heard him-asws (6th Imam-asws) saying regarding what enters the Sanctuary from what is permissible to be hunted: ‘When it enters the Harram, so do not slaughter it. Allah-azwj is Saying one who enters it would be secure [3:97’.[30]
عن علي بن عبد العزيز، قال: قلت لأبي عبد الله (عليه السلام): جعلت فداك، قول الله: آياتٌ بَيِّناتٌ مَقامُ إِبْراهِيمَ وَ مَنْ دَخَلَهُ كانَ آمِناً و قد يدخله المرجئ و القدري و الحروري و الزنديق الذي لا يؤمن بالله؟ قال: «لا، و لا كرامة
From Ali Bin Abdul Aziz who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws. The Words of Allah-azwj In clear Signs, the standing place of Ibrahim; and the one who enters it would be secure [3:97], and (although) there enter into it the Murjiites, and the Harouriyya, and the Atheists who do not believe in Allah-azwj?’ He-asws said: ‘No, and there is no prestige’.
قلت: فمن جعلت فداك؟ قال: «من دخله و هو عارف بحقنا كما هو عارف له، خرج من ذنوبه و كفي هم الدنيا و الآخرة
I said, ‘So who, may I be sacrificed for you-asws?’ He-asws said: ‘The one who enters it and he recognises our-asws rights just as he recognises its rights, comes out from his sins, and would suffice for them the world and the Hereafter’.[31]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً قَالَ إِذَا أَحْدَثَ الْعَبْدُ فِي غَيْرِ الْحَرَمِ جِنَايَةً ثُمَّ فَرَّ إِلَى الْحَرَمِ لَمْ يَسَعْ لِأَحَدٍ أَنْ يَأْخُذَهُ فِي الْحَرَمِ وَ لَكِنْ يُمْنَعُ مِنَ السُّوقِ وَ لَا يُبَايَعُ وَ لَا يُطْعَمُ وَ لَا يُسْقَى وَ لَا يُكَلَّمُ فَإِنَّهُ إِذَا فُعِلَ ذَلِكَ بِهِ يُوشِكُ أَنْ يَخْرُجَ فَيُؤْخَذَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic and the one who enters it would be secure [3:97]. He-asws said: ‘When the servant commits a felony in other than the Al-Harram, then he flees into the Al-Harram, there is no leeway for anyone that he seizes him inside the Al-Harram. But he can be prevented from the market, and he can neither sell, nor feed, nor drink, nor speak (to anyone). So when that is done with him, he would desire to come out, and he would be seized.
وَ إِذَا جَنَى فِي الْحَرَمِ جِنَايَةً أُقِيمَ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ لِأَنَّهُ لَمْ يَدَعْ لِلْحَرَمِ حُرْمَتَهُ
And when he commits a crime inside the Al-Harram with a felony, the Legal Punishment (Hadd) would be established upon him inside the Al-Harram, because he did not leave for the Al-Harram, its Sanctity’.[32]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً الْبَيْتَ عَنَى أَمِ الْحَرَمَ قَالَ مَنْ دَخَلَ الْحَرَمَ مِنَ النَّاسِ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ اللَّهِ وَ مَنْ دَخَلَهُ مِنَ الْوَحْشِ وَ الطَّيْرِ كَانَ آمِناً مِنْ أَنْ يُهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic and the one who enters it would be secure [3:97]. Is it the House (Kabah) which is Meant by it or the Al-Harram?’ He-asws said: ‘The one from the people who enters the Al-Harram seeking refuge with it, so he is secure from the Wrath of Allah-azwj; and the ones from the wild animals and the birds who enter it would be secure from being flustered and harmed until they exit from the Al-Harram’.[33]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً قَالَ إِنْ سَرَقَ سَارِقٌ بِغَيْرِ مَكَّةَ أَوْ جَنَى جِنَايَةً عَلَى نَفْسِهِ فَفَرَّ إِلَى مَكَّةَ لَمْ يُؤْخَذْ مَا دَامَ فِي الْحَرَمِ حَتَّى يَخْرُجَ مِنْهُ وَ لَكِنْ يُمْنَعُ مِنَ السُّوقِ وَ لَا يُبَايَعُ وَ لَا يُجَالَسُ حَتَّى يَخْرُجَ مِنْهُ فَيُؤْخَذَ وَ إِنْ أَحْدَثَ فِي الْحَرَمِ ذَلِكَ الْحَدَثَ أُخِذَ فِيهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic and the one who enters it would be secure [3:97]. He-asws said: ‘If a thief were to steal in other than Makka or commits a felony (offence) upon himself, so he flees to Makka, he would not be seized for as long as he in inside the Al-Harram, until he comes out from it. But he can be prevented from the market, and he can neither sell, nor seated with, until he comes out from it, and he would be seized. And, if he was to do (a crime) inside the Al-Harram that which he did, he would be seized inside it’.[34]
وعنه في (الاحتجاج): أن الصادق (عليه السلام) قال لأبي حنيفة لما دخل عليه، قال: «من أنت؟» قال: أبو حنيفة. قال (عليه السلام): «مفتي أهل العراق؟» قال: نعم. قال: «بم تفتيهم؟». قال: بكتاب الله، قال (عليه السلام): «و إنك لعالم بكتاب الله: ناسخه، و منسوخه، و محكمه، و متشابهه؟». قال: نعم
And from him (Al-Tabarsy) in Al-Ihtijaj –
Al-Sadiq-asws said to Abu Hanifa-la when he came up to him-asws: ‘Who are you?’ He replied, ‘Abu Hanifa’. He-asws said: ‘The Mufti (Issuer of Fatwas) of the people of Al-Iraq?’ He replied, ‘Yes’. He-asws said: ‘By what do you issue Fatwas to them?’ He replied, ‘By the Book of Allah-azwj’. He-asws said: ‘And you have the knowledge of the Book of Allah-azwj – its Abrogating, and its Abrogated, and its Decisive, and its Allegorical (Verses)?’ He replied, ‘Yes’.
قال: «فأخبرني عن قول الله عز و جل: وَ قَدَّرْنا فِيهَا السَّيْرَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ أي موضع هو؟» قال: أبو حنيفة: هو ما بين مكة و المدينة. فالتفت أبو عبد الله (عليه السلام) إلى جلسائه، و قال: «نشدتكم بالله، هل تسيرون بين مكة و المدينة و لا تأمنون على دمائكم من القتل، و لا على أموالكم من السرق؟». فقالوا: اللهم نعم
He-asws said: ‘So inform me about the Words of Allah-azwj Mighty and Majestic and We Apportioned the journey therein: Travel through them nights and days, in security [34:18], which place is it?’ Abu Hanifa-la said, ‘It is what is in between Makka and Al-Medina’. So Abu Abdullah-asws turned towards those who were seated with him-asws and said: ‘We-asws adjure you by Allah-azwj! Have you travelled between Makka and Al-Medina, and you were not secure for your blood, from being murdered, nor upon your wealth, from it being stolen?’ So they said, ‘Our Allah-azwj, yes’.
فقال أبو عبد الله (عليه السلام): «ويحك- يا أبا حنيفة- إن الله لا يقول إلا حقا، أخبرني عن قول الله عز و جل: وَ مَنْ دَخَلَهُ كانَ آمِناً، أي موضع هو؟» قال: ذلك بيت الله الحرام. فالتفت أبو عبد الله (عليه السلام) إلى جلسائه قال: «نشدتكم بالله، هل تعلمون أن عبد الله بن الزبير، و سعيد بن جبير دخلاه فلم يأمنا القتل؟». قالوا: اللهم نعم
Abu Abdullah-asws said: ‘Woe be unto you – O Abu Hanifa – Allah-azwj is not Saying (anything) but the Truth. Inform me-asws about the Words of Allah-azwj Mighty and Majestic and the one enters it shall be secure [3:97], which place is it?’ He said, ‘That is the Sacred House of Allah-azwj’. Abu Abdullah-asws turned towards those seated with him-asws, and said: ‘We-asws adjure you by Allah-azwj! Do you know that Abdullah Bin Al-Zubeyr, and Saeed bin Jubeyr entered it, so they were not safe from being murdered?’ They said, ‘Our Allah-azwj, yes’.
فقال أبو عبد الله (عليه السلام): «ويحك- يا أبا حنيفة- إن الله لا يقول إلا حقا». فقال أبو حنيفة: ليس لي علم بكتاب الله، إنما أنا صاحب قياس
So Abu Abdullah-asws said: ‘Woe be unto you – O Abu Hanifa – Allah-azwj is not Saying except for the Truth’. So Abu Hanifa said, ‘There is no knowledge with me, of the Book of Allah-azwj, but rather, ‘أنا صاحب قياس’ I am an analogist’.[35]
محمد بن يعقوب: عن عدة من أصحابنا، عن سهل بن زياد، عن موسى بن القاسم البجلي، و محمد بن يحيى، عن العمركي بن علي جميعا، عن علي بن جعفر، عن أخيه موسى (عليه السلام)، قال: «إن الله عز و جل فرض الحج على أهل الجدة في كل عام، و ذلك قوله عز و جل: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ
Muhammad Bin Yaqoub, from a number of our companions, from Sahl Bin Ziyad, from Musa Bin Al Qasim Al Bajaly, and Muhammad Bin Yahya, from Al Amraky Bin Ali, altogether, from Ali Bin Ja’far,
(It has been narrated) from his brother-asws Musa-asws having said: ‘Allah-azwj Mighty and Majestic Obligated the Hajj upon the people with means during every year, and that is in the Words of the Mighty and Majestic And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, then surely Allah is needless from the worlds [3:97]
قال: قلت: فمن لم يحج منا فقد كفر؟ فقال: «لا، و لكن من قال: ليس هذا هكذا، فقد كفر
I said, ‘So the one from us who do not perform the Hajj so he has committed Kufr?’ The Imam-asws said: ‘No! But the one who says, ‘This is not like this’, so he has committed Kufr.’[36]
The Obligation for the Hajj
عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير ، عن عمر بن أذينة، قال: كتبت إلى أبي عبد الله (عليه السلام) مسائل بعضها مع ابن بكير، و بعضها مع أبي العباس، فجاء الجواب بإملائه (عليه السلام): «سألت عن قول الله عز و جل: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا يعني به الحج و العمرة جميعا لأنهما مفروضان
From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,
‘I wrote to Abu Abdullah-asws, some questions with Ibn Bakeyr, and some with Abu Al-Abbas, so there came the answer by his-asws dictation: ‘You asked about the Words of Allah-azwj Mighty and Majestic And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it [3:97] – it Means by it the Hajj and the Umrah together, because they are both Obligations’.[37]
و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن الحلبي، عن أبي عبد الله (عليه السلام) في قول الله عز و جل: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا ما السبيل؟ قال: «أن يكون له ما يحج به
And from him (Al Kulayni), from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usmaan, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it [3:97] – what is the ‘way’?’ He-asws said: ‘That there is for him what it takes to go to Hajj with’.
قال: قلت: من عرض عليه ما يحج به فاستحيا من ذلك، أهو ممن يستطيع إليه سبيلا؟ قال: «نعم، ما شأنه يستحيي؟ و لو يحج على حمار أجدع أبتر، فإن كان يطيق أن يمشي بعضا و يركب بعضا فليحج
I said, ‘The one to whom is presented what he can go to Hajj with, but he is embarrassed from that, is he from the one has the capacity for a way to it [3:97]?’ He-asws said: ‘Yes, what makes him to be ashamed? Even if he has to go to Hajj upon a donkey with its ears cut off and tailless. And if he can bear to walk part of the way and ride part of it, so he should still perform the Hajj’.[38]
و عنه: بإسناده عن أحمد بن محمد، عن الحسين ، عن القاسم بن محمد، عن علي، عن أبي بصير، قال: قلت لأبي عبد الله (عليه السلام): قول الله عز و جل: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا قال: «يمشي إن لم يكن عنده». قلت: لا يقدر على المشي؟ قال: «يمشي و يركب». قلت: لا يقدر على ذلك؟ قال: «يخدم القوم و يخرج [معهم]
And from him (Al Sadouq), by his chain from Ahmad Bin Muhammad, from Al Husayn, from Al Qasim Bin Muhammad, from Ali, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘The Words of Allah-azwj Mighty and Majestic And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it [3:97]. He-asws said: ‘He should walk, if there is no (ride) with him’. I said, ‘If he is not able to walk?’ He-asws said: ‘He should walk and ride’. I said, ‘If he is not able to do that?’ He-asws said: ‘He should serve the people and go out with them’.[39]
عن زرارة، قال: قال أبو جعفر (عليه السلام): «بني الإسلام على خمسة أشياء: على الصلاة، و الزكاة، و الصوم، و الحج، و الولاية
From Zarara who said,
‘Abu Ja’far-asws said: ‘The foundation of Al-Islam is upon five things – Upon the Salat, and the Zakat, and the Soam (Fasts), and the Hajj, and the Wilayah’.
قال: قلت: فأي ذلك أفضل؟ قال: «الولاية أفضلهن لأنها مفتاحهن، و الوالي هو الدليل عليهن
I said, ‘So which of that is the highest?’ He-asws said: ‘The Wilayah is the highest of these because it is their key, and the Guardian is the evidence over these’.
قال: قلت: ثم الذي يلي في الفضل؟ قال: قال: «فالصلاة، إن رسول الله (صلى الله عليه و آله) قال: الصلاة عمود دينكم
I said, ‘Then which one follows in the preference?’ He-asws said: ‘So it is the Salat. Rasool-Allah-saww said: ‘The Salat is a pillar of your Religion’.
قال: قلت: الذي يليها في الفضل؟ قال: «الزكاة، لأنه قرنها بها، و بدأ بالصلاة قبلها، و قال رسول الله (صلى الله عليه و آله): الزكاة تذهب الذنوب
I said, ‘Which follows it in the preference?’ He-asws said: ‘The Zakat, because it has been paired with it, and begins before the Salat, and Rasool-Allah-saww said: ‘The Zakat does away with the sins’.
قال: قلت: فالذي يليها في الفضل؟ قال: «الحج، لأن الله يقول: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ، و قال رسول الله (صلى الله عليه و آله): لحجة متقبلة خير من عشرين صلاة نافلة، و من طاف بهذا البيت طوافا أحصى فيه سبوعه
I said, ‘So which one follows it in the preference?’ He-asws said: ‘The Pilgrimage, because Allah-azwj is Saying And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, then surely Allah is needless from the worlds [3:97]. And Rasool-Allah-saww said: ‘An Accepted Pilgrimage is better than twenty optional Salat. And the one who circles this House (Kabah) and is counted in it for a week’.
قال: قلت: ثم ماذا يتبعه؟ قال: «ثم الصوم». قال: قلت: فما بال الصوم آخر ذلك أجمع؟ فقال: «قال رسول الله (صلى الله عليه و آله): الصوم جنة من النار
I said, ‘Then what follows it?’ He-asws said: ‘The Soam (Fasting)’. I said, ‘So what is the matter that the Soam is at the end of all of that?’ He-asws said: ‘Rasool-Allah-saww said: ‘The Soam is a shield against the Fire’.
قال: ثم قال: «إن أفضل الأشياء ما إذا كان فاتك لم يكن لك منه التوبة دون أن ترجع إليه فتؤديه بعينه، إن الصلاة و الزكاة و الحج و الولاية ليس ينفع شيء مكانها دون أدائها، و إن الصوم إذا فاتك أو أفطرت أو سافرت فيه أديت مكانه أياما غيرها، و فديت ذلك الذنب بفدية، و لا قضاء عليك، و ليس مثل تلك الأربعة شيء يجزيك مكانها غيرها
Then he-asws said: ‘The best of the things, if you were to miss these, there is no repentance for it apart from that you should return to it and pay it back the very same. The Salat, and the Zakat, and the Hajj, and the Wilayah does not benefit anything in its place except its fulfilment. And the Soam, if it was missed, or broken, or on journeying during it, has to be fulfilled with other days in its place, and the expiation of that is the expiation of the sin, and there is no fulfilment upon you, and there is nothing like these four things that you can recompense others things in their place’.[40]
عن أبي الربيع الشامي، قال: سئل أبو عبد الله (عليه السلام) عن قول الله: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا. فقال: «ما يقول الناس»؟ فقيل له: الزاد و الراحلة
From Abu Al Rabi’e Al Shamy who said,
‘Abu Abdullah-asws was asked about the Words of Allah-azwj And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it [3:97]. He-asws said: ‘What are the people saying?’ It was said to him-asws, ‘The provisions and the transport’.
قال: فقال أبو عبد الله (عليه السلام): «سئل أبو جعفر (عليه السلام) عن هذا، فقال: لقد هلك الناس إذن، لئن كان من كان له زاد و راحلة قدر ما يقوت به عياله
Abu Abdullah-asws said: ‘Abu Ja’far-asws was asked about this, so he-asws said: ‘The people are destroyed then, because if one had for himself the provisions and the transport, what would he feed his family with?’.
فقيل له: فما السبيل؟- قال- فقال: «السعة في المال، إذا كان يحج ببعض و يبقي بعضا يقوت به عياله، أليس الله قد فرض الزكاة فلم يجعلها إلا على من يملك مائتي درهم؟
It was said to him-asws, ‘So what constitutes the capacity?’ So he-asws said: ‘The ampleness of the wealth. So he goes to the Hajj with some of it, and there remains some to feed his family with. Has not Allah-azwj Obligated the Zakat, so He-azwj did not Make it to be except upon the one who owns two hundred Dirhams?’[41]
و عنه: عن محمد بن أبي عبد الله، عن موسى بن عمران، عن الحسين بن يزيد النوفلي، عن السكوني، عن أبي عبد الله (عليه السلام)، قال: سأله رجل من أهل القدر، فقال: يا ابن رسول الله، أخبرني عن قول الله عز و جل: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا أليس قد جعل الله لهم الاستطاعة؟
An from him, from Muhammad Bin Abu Abullah, from Musa Bin Imran, from Al Husayn Bin Yazeed Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man from the people (who speak of) the pre-determination asked him-asws saying, ‘O son-asws of Rasool-Allah-saww! Inform me about the Words of Allah-azwj Mighty and Majestic: And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it [3:97]. Isn’t is so that Allah-azwj has Made the capacity for them?’
فقال: «ويحك، إنما يعني بالاستطاعة الزاد و الراحلة، ليس استطاعة البدن
He-asws said: ‘Woe be unto you! But rather, it means by the capacity, the provisions and the ride. It isn’t the capacity of the body’’.
فقال الرجل: أ فليس إذا كان الزاد و الراحلة فهو مستطيع للحج؟ فقال: «ويحك، ليس كما تظن، قد ترى الرجل عنده المال الكثير أكثر من الزاد و الراحلة فهو لا يحج حتى يأذن الله تعالى في ذلك
The man said, ‘So isn’t it so that when there was the provision and the ride, so he would be the one with the capacity for the Hajj?’ He-asws said: ‘Woe be unto you! It isn’t like what you are thinking. You have seen the man, with him there is a lot of wealth, more than (required) from the provisions and the transport, but he does not go for Hajj until Allah-azwj the Exalted Permits him with regards to that?’’[42]
الشيخ في (التهذيب): بإسناده عن الحسين بن سعيد، عن فضالة بن أيوب، عن معاوية بن عمار، عن أبي عبد الله (عليه السلام) قال: قال الله تعالى: وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا؟
Al Sheykh in Al Tehzeeb, by his chain from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having, (the narrator) said, ‘Allah-azwj the Exalted Said: ‘And for the Sake of Allah, Hajj to the House is incumbent upon the people for the one has the capacity for a way to it [3:97].
قال: «هذه لمن كان عنده مال و صحة، و إن كان سوفه للتجارة فلا يسعه، فإن مات على ذلك فقد ترك شريعة من شرائع الإسلام، إذ هو يجد ما يحج به، و إن كان دعاه قوم أن يحجوه فاستحيا فلم يفعل، فإنه لا يسعه إلا الخروج و لو على حمار أجدع أبتر
He-asws said: ‘This is for the one who has wealth and health, and if he has delayed it for the business (occupation) and he does not do it. So if he dies upon that, then he would have neglected a Law from the Laws of Al-Islam, when he could find what he can perform Haj with. And if a group had invited him to perform Hajj, but he is too embarrassed and does not do it, so he has not choice except for the going out, and even if it was upon a donkey, with ears cut off, tailless’.
و عن قوله عز و جل: وَ مَنْ كَفَرَ قال: «يعني: من ترك
And about the Words of the Mighty and Majestic: ‘and the one commits Kufr [3:97], he-asws said: ‘It means, the one who neglects (the Hajj)’.[43]
و عنه: في حديث الكناني، عن أبي عبد الله (عليه السلام)، قال: «و إن كان يقدر أن يمشي بعضا و يركب بعضا فليفعل وَ مَنْ كَفَرَ- قال-: ترك
And from him, in a Hadeeth of Al Kanany,
From Abu Abdullah-asws having said: ‘And if he was able to walk part (of the way) and ride partly, the let him do so’. and the one commits Kufr [3:97], he-asws said: ‘(It means) neglecting (the Hajj)’.[44]
VERSES 98 – 101
قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ {98} قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ {99}
Say: ‘O People of the Book! Why are you disbelieving in the Signs of Allah and Allah is a Witness of what you are doing?’ [3:98] Say: ‘O People of the Book! Why are you hindering from the Way of Allah the one who believes, seeking (to make) it crooked, while you are witnesses? And Allah is not Heedless of what you are doing [3:99]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ {100} وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {101}
O you who believe! If you obey a group from among those who have been Given the Book, they will turn you back as Kafirs after your Eman [3:100] But how can you be disbelieving and you are those upon whom the Verses of Allah are recited and among you is His Rasool? And the one who holds firmly to Allah, so he has been Guided to the Straight Path [3:101]
ابن بابويه، قال: حدثنا علي بن الفضل بن العباس البغدادي بالري، المعروف أبي الحسن الخيوطي، قال: حدثنا أحمد بن محمد بن سليمان بن الحارث، قال: حدثنا محمد بن علي بن خلف العطار، قال: حدثنا الحسين الأشقر، قال: قلت لهشام بن الحكم: ما معنى قولكم: إن الإمام لا يكون إلا معصوما؟ فقال: سألت أبا عبد الله (عليه السلام) عن ذلك. فقال: «المعصوم هو الممتنع بالله من جميع محارم الله، و قد قال الله تبارك و تعالى: وَ مَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
Ibn Babuwayh said, ‘Ali Bin Al Fazaal Bin Al Abbas Al Baghdady narrated to us at Al Rayy, from Abu Al Hassan Al Kahyouti, from Ahmad Bin Muhammad Bin Suleyman Bin Al Haaris, from Muhammad Bin Ali Bin Khalaf Al Ataar, from Al Husayn Al Ashqar who said,
‘I said to Hashim Bin Al-Hakam, ‘What is the meaning of your speech that the Imam-asws cannot happen to be except for an Infallible?’ So he said, ‘I asked Abu Abdullah-asws about that, so he-asws said: ‘The Infallible, he-asws is the abstainer by Allah-azwj from all the Prohibitions of Allah-azwj. And Allah-azwj Blessed and Exalted has Said And the one who holds firmly to Allah, so he has been Guided to the Straight Path [3:101]’.[45]
و في كتاب معاني الأخبار: بإسناده إلى حسين الأشقر قال: قلت لهشام بن الحكم: ما معنى قولكم: إنّ الإمام لا يكون الّا معصوما؟ فقال: سألت أبا عبد اللّه- عليه السّلام- عن ذلك. فقال: المعصوم، هو الممتنع باللّه من جميع محارم اللّه، و قال اللّه- تبارك و تعالى-: وَ مَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
And in the book Maany Al Akhbar, by his chain to Husayn Al Ashqar who said,
I said to Hisham Bin Al-Hakam, ‘What is the meaning of your (Shias) words that the Imam-asws cannot happen to be except for an Infallible?’ So he said, ‘I asked Abu Abdullah-asws about that, and he-asws said: ‘The Infallible, he-asws the one abstaining, by Allah-azwj, from the entirety of the Prohibitions of Allah-azwj, and Allah-azwj Blessed and Exalted Said: ‘And the one who holds firmly to Allah, so he has been Guided to the Straight Path [3:101]’. [46]
وَ أَخْبَرَنَا أَيْضاً أَبُو جَعْفَرٍ [عَنْ] مُحَمَّدِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْمُفَضَّلِ، عَنْ جَابِرِ بْنِ يَزِيدَ، عَنْ أَبِي الزُّبَيْرِ: عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ جَعَلَ عَلِيّاً وَ زَوْجَتَهُ وَ أَبْنَاءَ [هُ] حُجَجَ اللَّهِ عَلَى خَلْقِهِ- وَ هُمْ أَبْوَابُ الْعِلْمِ فِي أُمَّتِي- مَنِ اهْتَدَى بِهِمْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
And Abu Ja’far informed us as well, from Muhammad Bin Ali Al Alawy, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal, from Jabir Bin Yazeed, from Abu Al Zubeyr, from Jabir Bin Abullah having said,
‘Rasool-Allah-saww said: ‘Make Ali-asws, and his-asws wife-asws, and the two sons-asws of their-asws as Divine Authorities of Allah-azwj upon His-azwj creatures – and they-asws are the doors of the knowledge in my-saww community – the one who is guided by them-asws is guided to the Straight Path’’.[47]
فِي أَمَالِي شَيْخِ الطَّائِفَةِ قُدِّسَ سِرُّهُ بِإِسْنَادِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَدِيثٌ طَوِيلٌ يَقُولُ فِيهِ لِعَلِيٍّ عَلَيْهِ السَّلَامُ: مَنْ أَحَبَّكَ لِدِينِكَ وَ أَخَذَ بِسَبِيلِكَ فَهُوَ مِمَّنْ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ
In the Maaly of Sheykh Al Taaifa, holy is his soul, by his chain to the Prophet-saww, a lengthy Hadeeth, he-saww is saying regarding Ali-asws: ‘The one who loves you-asws for your-asws Religion, and takes to your-asws way, so he would be the one guided to the Straight Path’’.[48]
VERSE 102
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ {102}
O you who believe! Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102]
عن أبي بصير، قال: سألت أبا عبد الله (عليه السلام) عن قول الله: اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ قال: منسوخة». قلت: و ما نسخها؟ قال: «قول الله فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
From Abu Baseer, who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Fear Allah as is His right to be feared [3:102]. The Imam-asws said: ‘Abrogated’. I said, ‘And what Abrogates it?’ The Imam-asws said: ‘The Words of Allah-azwj Therefore fear Allah as per your capacity [64:16]’.[49]
ابن بابويه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن أبيه، عن النضر، عن أبي الحسين، عن أبي بصير، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ. قال: «يطاع و لا يعصى، و يذكر فلا ينسى، و يشكر فلا يكفر
Ibn Babuwayh, from Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed, from Muhammad Bin Al Hassan Al Safaar, from Ahmad Bin Muhammad, from his father, from Al Nazar, from Al Husayn, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic O you who believe! Fear Allah as is His right to be feared [3:102]. He-asws said: ‘Obey and do not disobey, and remember so do not forget, and be thankful so do not be ungrateful’.[50]
ابن شهر آشوب: عن (تفسير وكيع)، قال: حدثنا سفيان بن مرة الهمداني، عن عبد خير، قال: سألت علي بن أبي طالب (عليه السلام) عن قوله تعالى: يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ
Ibn Shehr Ashub, from Tafseer Wakie, from Sufan Bin Marat Al hamdany, from Abd Khayr who said,
‘I asked Ali-asws Bin Abu Talib-asws about the Words of the High O you who believe! Fear Allah as is His right to be feared [3:102].
قال: «و الله ما عمل بها غير أهل بيت رسول الله، نحن ذكرنا الله فلا ننساه، و نحن شكرناه فلن نكفره، و نحن أطعناه فلم نعصه، فلما نزلت هذه الآية، قالت الصحابة: لا نطيق ذلك. فأنزل الله تعالى: فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
He-asws said: ‘By Allah-azwj! No one has acted upon it except for the People-asws of the Household of Rasool-Allah-saww. We-asws remember Allah-azwj, so we-asws do not forget, and we-asws are thankful to Him-azwj so we-asws are never ungrateful, and we-asws obey Him-azwj so we do not disobey. When this Verse was Revealed, the companions said, ‘We cannot endure that’. Thus, Allah-azwj the High Revealed Therefore fear Allah as much as you can [64:16]’.[51]
العياشي: عن الحسين بن خالد، قال: قال أبو الحسن الأول (عليه السلام): «كيف تقرأ هذه الآية يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ ماذا؟» قلت: مسلمون. فقال: «سبحان الله! يوقع عليهم الإيمان فيسميهم مؤمنين، ثم يسألهم الإسلام، و الإيمان فوق الإسلام
Al Ayyashi, from Al Husayn Bin Khalid who said,
‘Abu Al-Hassan-asws the First-asws said: ‘How do you recite this Verse O you who believe! Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102]. What is that?’ I said, ‘Muslims’. So the Imam-asws said: ‘Glory be to Allah-azwj! The Eman (belief) occurred upon them so He-azwj Named them as Momineen, then He-azwj would Ask them to be upon Al-Islam (to be Muslims), and while the Eman is above Al-Islam!’[52]
عنه، عن علي بن حسان الواسطي وأحمد بن محمد بن أبي نصر، عن درست بن أبي منصور، عن زرارة بن أعين قال: قلت لابي عبد الله عليه السلام: ما حق الله على خلقه؟ – قال: حق الله على خلقه أن يقولوا بما يعلمون ويكفوا عما لا يعلمون، فإذا فعلوا ذلك فقد والله أدوا إليه حقه
From him, from Ali Bin Hisan Al Wasity and Ahmad Bin Muhammad Bin Abu nasr, from Darsat Bin Abu Mansour, from Zarara Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘What is the Right of Allah-azwj upon His-azwj creatures?’ He-asws said: ‘A Right of Allah-azwj upon His-azwj creatures is that they should be saying what they know of, and restrain from what they do not know. So when they do that, so, by Allah-azwj, they would have fulfilled to Him-azwj, His-azwj Right’.[53]
فِي كِتَابِ الْمَنَاقِبِ لِابْنِ شَهْرِ آشُوبَ عَنِ الْبَاقِرِ عَلَيْهِ السَّلَامُ فِي قِرَاءَةِ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ هُوَ التَّنْزِيلُ الَّذِي نَزَلَ بِهِ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ «وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ» لِرَسُولِ اللَّهِ وَ الْإِمَامِ بَعْدَهُ
In the book Al Manaqib of Ibn Shehr Ashoub,
From Al-Baqir-asws: ‘In the recitation of Ali-asws, and it is the Revelation which Jibraeel-as descended with unto Muhammad-saww: “and do not be dying except and you are submitters to Rasool-Allah and the Imam after him [3:102]’’.[54]
فُرَاتٌ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ عَلِيِّ بْنِ نَجِيحٍ قَالَ حَدَّثَنَا الْحَسَنُ يَعْنِي ابْنَ الْحُسَيْنِ عَنْ إِسْمَاعِيلَ بْنِ زِيَادٍ السُّلَمِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ [ع] قَالَ: مَا نَزَلَ فِي الْقُرْآنِ يا أَيُّهَا الَّذِينَ آمَنُوا إِلَّا وَ عَلِيٌّ أَمِيرُهَا وَ شَرِيفُهَا
Furat said, ‘It was narrated to us by Ja’far Bin Ali Bin Najeeh, from Al Hassan, meaning Ibn Al Husayn, from Ismail Bin Ziyad Al Sulmy,
From Ja’far-asws, from his-asws father-asws having: ‘There did not descend in the Quran ‘O you who believe’, except and Ali-asws is their Emir and their noble one’’.
VERSE 103
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ {103}
And hold firmly with the Rope of Allah altogether and do not be disunited, and remember the Favour of Allah upon you when you were enemies, so He United between your hearts and (it was) by His Favour you became brethren and you were on the brink of a pit of the fire, so He Saved you from it. Like that Allah Clarifies His Signs for you all perhaps you may be rightly Guided [3:103]
The Rope Of Allah
عن جابر، عن أبي جعفر (عليه السلام) قال: «آل محمد (عليهم السلام) هم حبل الله الذي أمرنا بالاعتصام به، فقال: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا
From Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Progeny-asws of Muhammad-saww, they-asws are the Rope of Allah-azwj which He-azwj has Commanded with the holding firmly to, so Allah-azwj Said And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]’.[55]
العياشي: عن ابن يزيد، قال: سألت أبا الحسن (عليه السلام) عن قوله: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً. قال: «علي بن أبي طالب حبل الله المتين
Al Ayyashi, from Ibn Yazeed who said,
‘I asked Abu Al-Hassan-asws about His-azwj Words And hold firmly with the Rope of Allah altogether [3:103]. He-asws said: ‘Ali-asws Bin Abu Talib-asws is the Rope of Allah-azwj – the solid – undetectable’.[56]
الشيخ في (أماليه): بالإسناد، قال: أخبرنا أبو عمر، قال: حدثنا أحمد، قال: حدثنا جعفر بن علي ابن نجيح الكندي، قال: حدثنا حسن بن حسين، قال: حدثنا أبو حفص الصائغ- قال أبو العباس: هو عمر بن راشد أبو سليمان- عن جعفر بن محمد (عليهما السلام)، في قوله: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً قال: نحن الحبل
Al Sheykh in his Amaaly, by the chain, said, ‘Abu Amr informed us, from Ahmad, from Ja’far Bin Ali Ibn Najeeh Al Kindy, from Hassan Bin Husayn, from Abu Hafs Al Sa’ig (Abu Al Abbas said he is Amr Bin Rashid Abu Suleyman),
From Ja’far-asws Bin Muhammad-asws regarding His-azwj Words: And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]. He-asws said: ‘We-asws are the Rope’’.[57]
ابن شهر آشوب: عن محمد بن علي العنبري، بإسناده عن النبي (صلى الله عليه و آله) أنه سأل أعرابي عن هذه الآية: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً، فأخذ رسول الله (صلى الله عليه و آله) بيد علي (عليه السلام)، و قال: «يا أعرابي، هذا حبل الله فاعتصم به» فدار الأعرابي من خلف علي (عليه السلام) و احتضنه، و قال: اللهم إني أشهدك أني قد اعتصمت بحبلك. فقال رسول الله (صلى الله عليه و آله): من سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا
Ibn Shehr Ashub, from Muhammad Bin Al Anbary, by his chain,
(It has been narrated) from the Prophet-saww who was asked by a Bedouin about this Verse And hold firmly with the Rope of Allah altogether [3:103]. So Rasool-Allah-saww grabbed the hand of Ali-asws and said: ‘O Bedouin! This is a Rope of Allah-azwj so hold firmly with him-asws’. So the Bedouin walked from behind Ali-asws and embraced him-asws, and said: ‘Our Allah-azwj! I hereby testify that I have held firmly to Your-azwj Rope’. So Rasool-Allah-saww said: ‘Whoever wishes to look at a man from the people of the Paradise should look at this one’.[58]
محمد بن إبراهيم النعماني- المعروف بابن زينب- قال: حدثنا محمد بن عبد الله بن معمر الطبراني بطبرية سنة ثلاث و ثلاثين و ثلاثمائة- و كان هذا الرجل يوالي يزيد بن معاوية و من النصاب- قال: حدثنا أبي، قال: حدثنا علي بن هاشم، و الحسن بن السكن، قال: حدثنا عبد الرزاق بن همام، قال: أخبرني أبي، عن ميناء مولى عبد الرحمن بن عوف، عن جابر بن عبد الله الأنصاري، قال: و قد على رسول الله (صلى الله عليه و آله) أهل اليمن، فقال النبي (صلى الله عليه و آله): فقالوا: يا رسول الله، و من وصيك؟ فقال: «هو الذي أمركم الله بالاعتصام به، فقال عز و جل: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا
Muhammad Bin Ibrahim Al No’mani – well known as Ibn Zaynab – from Muhammad Bin Abdullah Bin Moamar Al Tabrany at Tabariyya in the year three hundred and thirty three – and this man used to befriend Yazeed-la Bin Muawiya and was from the Hostile ones (Naasibi), from his father, from Ali Bin Hashim, and Al Hassan Bin Al Sakan, from Abdula Razaq Bin Hamaam, from his father, from Mayna’a a slave of Abdul Rahman Bin Awf,
(It has been narrated) from Jabir Bin Abdullah Al-Ansary who said, ‘The people of Yemen sent a delegation to Rasool-Allah-saww, and they said, ‘O Rasool-Allah-saww, and who is your-saww successor-asws?’ So he-saww said: ‘He-asws is the one whom Allah-azwj has Commanded everyone to hold firmly to. Allah-azwj Mighty and Majestic Said And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]’.
فقالوا: يا رسول الله، بين لنا ما هذا الحبل؟ فقال: «هو قول الله: إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَ حَبْلٍ مِنَ النَّاسِ فالحبل من الله كتابه، و الحبل من الناس وصيي
They said, ‘O Rasool-Allah-saww! Explain to us what this Rope is?’ He-saww said: ‘[3:112] except with a Rope from Allah and a Rope from the people. So the Rope from Allah-azwj is His-azwj Book, and the Rope from the people is my-saww successor-asws’.
فقالوا: يا رسول الله، و من وصيك؟ فقال: «هو الذي أنزل الله فيه: أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ
They said, ‘O Rasool-Allah-saww! And who is your-saww successor-asws?’ So he-saww said: ‘He-asws is the one regarding whom Allah-azwj Revealed Lest a soul should say: O regret, for what I wasted regarding the Side of Allah [39:56]’.
فقالوا: يا رسول الله، و ما جنب الله هذا؟ فقال: «هو الذي يقول الله فيه: وَ يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا هو وصيي و السبيل إلي من بعدي
They said, ‘O Rasool-Allah-saww! And what is this Side of Allah-azwj (جنب الله)?’ So he-saww said: ‘He-asws is the one regarding whom Allah-azwj Says And on the Day when the unjust one shall bite his hands saying: Alas! If only I had grabbed hold of Sabeel along with the Rasool [25:27] – He-asws is my-saww successor-asws and the Way from after me-saww’.
فقالوا: يا رسول الله، بالذي بعثك بالحق نبيا، أرناه فقد اشتقنا إليه. فقال: «هو الذي جعله الله آية للمتوسمين، فإن نظرتم إليه نظر من كان له قلب، أو ألقى السمع و هو شهيد، عرفتم أنه وصيي كما عرفتم أني نبيكم، فتخللوا الصفوف و تصفحوا الوجوه، فمن أهوت إليه قلوبكم فإنه هو، لأن الله عز و جل يقول في كتابه: فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ إليه و إلى ذريته
They said, ‘O Rasool-Allah-saww! By the One-azwj Who Sent you with the Truth as a Prophet-saww, show him-asws to us for we long for him-asws’. He-saww said: ‘He-asws is the One for whom Allah-azwj Made Signs for those who distinguish (the marks) [15:75]. So those who look at him-asws from the ones who have a heart, or a hearing and he sees him-asws, would know that he-asws is my-saww successor-asws just as you know that I-saww am your Prophet-saww. So, make rows and browse the faces, for the one to whom your hearts incline to, so it is him-asws, because Allah-azwj Mighty and Majestic is Saying in His-azwj Book therefore make the hearts of some people yearn towards them [14:37] – towards him-asws and his-asws descendants’.
ثم قال: فقام أبو عامر الأشعري في الأشعريين، و أبو غرة الخولاني في الخولانيين، و ظبيان و عثمان بن قيس في بني قيس، و عرفة الدوسي في الدوسيين، و لا حق به علاقة، فتخللوا الصفوف، و تصفحوا الوجوه، و أخذوا بيد الأصلع البطين، و قالوا: إلى هذا أهوت أفئدتنا يا رسول الله
Then (the narrator) said, ‘So Abu Aamir Al-Ashary stood up among the Asharites, and Abu Gharat Al-Khowlany among the Khowlanis, and Zibyan and Usman Bin Qays among the Clan of Qays, and Arfat Al-Dowsy among the (can on) Dowsis, so they left alone the rows and browsed the faces, and grabbed the hand of the shaven headed one-asws and said, ‘It is to this our hearts incline towards, O Rasool-Allah-saww!’
فقال النبي (صلى الله عليه و آله): «أنتم نخبة الله حين عرفتم وصي رسول الله قبل أن تعرفوه، فبم عرفتم أنه هو»؟ فرفعوا أصواتهم يبكون، و قالوا: يا رسول الله، نظرنا إلى القوم فلم تحن لهم [قلوبنا]، و لما رأيناه رجفت قلوبنا ثم اطمأنت نفوسنا، فانجاشت» أكبادنا، و هملت أعيننا، و تبلجت صدورنا حتى كأنه لنا أب و نحن عنده بنون
The Prophet-saww said: ‘You are the elite of Allah-azwj whereby you recognised the successor-asws of Rasool-Allah-saww before having been introduced to him-asws, so how did you come to recognise that it is him-asws?’ They wailed in raised voices and said, ‘O Rasool-Allah-saww! We looked at the people, so our hearts did not incline towards them, and when we saw him-asws, our hearts quivered, then ourselves were reassured, so our hearts were convinced, and our eyes were filled (with tears), and our chests were lightened to the extent as if he-asws was a father to us and we were his-asws sons in his-asws presence’.
فقال النبي (صلى الله عليه و آله): «وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ أنتم منه بالمنزلة التي سبقت لكم بها الحسنى، و أنتم عن النار مبعدون
The Prophet-saww said: ‘but none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7] and you all are from it at the status which the good preceded for you, and you are remote from the Fire’.
قال: فبقي هؤلاء القوم المسمون حتى شهدوا مع أمير المؤمنين الجمل و صفين فقتلوا بصفين (رحمهم الله)، و كان النبي (صلى الله عليه و آله) بشرهم بالجنة و أخبرهم أنهم يستشهدون مع علي بن أبي طالب (عليه السلام)
He (the narrator) said, ‘So those people remained (alive) until they witnessed along with Amir Al-Momineen-asws, the (battles of) the Camel and Siffeen. They were killed at Siffeen, and the Prophet-saww has given them the good news of the Paradise and informed them that they would be achieving martyrdom with Ali-asws Bin Abu Talib-asws’.[59]
السيد الرضي في (الخصائص): قال: حدثني هارون بن موسى، قال: حدثني أحمد بن محمد بن عمار، قال: حدثنا أبو موسى عيسى الضرير البجلي، عن أبي الحسن (عليه السلام) في خطبة خطبها رسول الله (صلى الله عليه و آله) في مرضه، و في الخبر: «فقال رسول الله (صلى الله عليه و آله): ادعوا لي عمي- يعني العباس (رحمه الله)- فدعي له، فحمله و علي (عليه السلام)، حتى أخرجاه، فصلى بالناس و إنه لقاعد، ثم حمل فوضع على المنبر بعد ذلك
Al Syed Al Razy in Al Khasaais, from Haroun Bin Musa, from Ahmad Bin Muhammad Bin Amaar, from Abu Musa Isa Al Zareer Al Bajaly,
(It has been narrated) from Abu Al-Hassan-asws in a sermon – preached by Rasool-Allah-saww during his-saww illness, and in the Hadeeth: ‘So Rasool Allah-saww said: ‘Call my-saww uncle for me’ – meaning Al-Abbas. So they called him. He and Ali-asws carried him-saww until they brought him-saww out. So he-saww Prayed with the people and he-saww was seated. Then they carried him-saww and placed him-saww upon the Pulpit after that.
فاجتمع لذلك جميع أهل المدينة من المهاجرين و الأنصار، حتى برزت العواتق من خدورها، فبين باك و صائح و مسترجع [و واجم] و النبي (صلى الله عليه و آله) يخطب ساعة و يسكت ساعة، و كان فيما ذكر من خطبته أن قال
The people of Al-Medina gathered for that, from the Emigrants and the Helpers, to the extent that adolescent girls came out from their veils. So they wailed and cried out and were gloomy. And the Prophet-saww was addressing for a while, and was silent for a while (due to weakness from the illness). And among what he-saww mentioned from his sermon was that he-saww said: –
يا معاشر المهاجرين و الأنصار، و من حضر في يومي هذا و ساعتي هذه من الإنس و الجن، ليبلغ شاهدكم غائبكم، ألا إني قد خلفت فيكم كتاب الله فيه النور و الهدى، و البيان لما فرض الله تبارك و تعالى من شيء، حجة الله عليكم و حجتي و حجة وليي
‘O group of the Emigrants and the Helpers! And the one who is present on this day and this time of mine-saww, from the human beings and the Jinn, those present should make it reach to the absentees that indeed I-saww have left behind among you all the Book of Allah-azwj in which is the Noor (Light) and the Guidance, and the explanation of what Allah-azwj Blessed and Exalted has Obligated from the things, an Argument of Allah-azwj to you, and my-saww argument and of my-saww Guardian-asws.
و خلفت فيكم العلم الأكبر، علم الدين و نور الهدى و ضياءه، و هو علي بن أبي طالب، ألا و هو حبل الله وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا وَ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْداءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْواناً وَ كُنْتُمْ عَلى شَفا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْها كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آياتِهِ لَعَلَّكُمْ تَهْتَدُونَ
And I-saww leave behind among you the great flag, the flag of the Religion and the light of Guidance and its illumination, and he-asws is Ali-asws Bin Abu Talib-asws. Indeed, he-asws is the Rope of Allah-azwj And hold firmly with the Rope of Allah altogether and do not be disunited, and remember the Favour of Allah upon you when you were enemies, so He United between your hearts so by His Favour you became brethren and you were on the brink of a pit of the fire, so He Saved you from it. Like that Allah Clarifies His Signs for you all perhaps you may be rightly Guided [3:103].
أيها الناس، هذا علي، من أحبه و تولاه اليوم و بعد اليوم فقد أوفى بما عاهد عليه الله، و من عاداه و أبغضه اليوم و بعد اليوم جاء يوم القيامة أصم و أعمى، لا حجة له عند الله
O you people! This is Ali-asws! The one who loves him-asws and befriends him-asws today and after today, so he has fulfilled what Allah-azwj has Covenanted upon him. And the one who is inimical to him-asws and hates him-asws today and after today, would come on the Day of Judgement deaf and blind, not having an argument for him in the Presence of Allah-azwj’.[60]
عنه، قال: أخبرنا محمد بن همام بن سهيل، قال: حدثنا أبو عبد الله جعفر بن محمد الحسني، قال: حدثنا أبو إسحاق إبراهيم بن إسحاق الحميري، قال: حدثنا محمد بن زيد بن عبد الرحمن التميمي، عن الحسن بن الحسين الأنصاري، عن محمد بن الحسين، عن أبيه، عن جده، قال
From him, said, ‘It was informed to us by Muhammad Bin Hamam Bin Saheyl, from Abu Abdullah Ja’far Bin Muhammad Al Hasny, from Abu Is’haq Ibrahim Bin Is’haq Al Humeyri, from Muhammad Bin Zayd Bin Abul Rahman Al Tameemi, from Al Hassan Bin Al Husayn Al Ansay, from Muhammad Bin Al Husayn, from his father, from his grandfather who said,
قال علي بن الحسين (عليه السلام): «كان رسول الله (صلى الله عليه و آله) ذات يوم جالسا و معه أصحابه في المسجد، فقال: يطلع عليكم من هذا الباب رجل من أهل الجنة يسأل عما يعنيه
Ali-asws Bin Al-Husayn-asws said: ‘One day Rasool-Allah-saww was seated along with his-saww companions in the Masjid, and he-saww said: ‘There would be emerging to you all from this door, a man from the inhabitants of the Paradise asking about what he means it’.
فطلع عليه رجل، طوال شبيه برجال مضر، فتقدم فسلم على رسول الله (صلى الله عليه و آله) و جلس، فقال: يا رسول الله، إني سمعت الله عز و جل يقول فيما أنزل: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا فما هذا الحبل الذي أمرنا الله بالاعتصام به و ألا نتفرق عنه؟
There emerged to him-saww a tall man resembling the men of (the tribe of) Muzar. He came forwards and greeted upon Rasool-Allah-saww and sat down. He said, ‘O Rasool-Allah-saww! I heard Allah-azwj Mighty and Majestic Saying in what is Revealed: ‘And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]. So what is this rope which Allah-azwj Commanded us with the holding firmly with and we should not be separated from it?’
فأطرق رسول الله (صلى الله عليه و آله) مليا ثم رفع رأسه و أشار بيده إلى علي بن أبي طالب (عليه السلام)، و قال: هذا حبل الله الذي من تمسك به عصم به في دنياه، و لم يضل به في آخرته
Rasool-Allah-saww left it for a moment, then raised his-saww head and indicated by his-saww hand towards Ali-asws Bin Abu Talib-asws and said: ‘This is the Rope of Allah-azwj which the one who attaches with him-asws would be saved by him-asws in his world and will not stray by him-asws in his Hereafter’.
فوثب الرجل إلى علي (عليه السلام) فاحتضنه من وراء ظهره و هو يقول: اعتصمت بحبل الله و حبل رسوله، ثم قام فولى فخرج
The man leapt up towards Ali-asws and embraced him-asws from behind him-asws and he was saying, ‘I hereby hold firmly with the rope of Allah-azwj and rope of His-azwj Rasool-saww’. Then he arose and turned around, and went out.
فقام رجل من الناس فقال: يا رسول الله، ألحقه فأسأله أن يستغفر الله لي؟ فقال رسول الله (صلى الله عليه و آله): إذن تجده موفقا
Then a man from the people stood up and he said, ‘O Rasool-Allah-saww! Can I catch up with him and ask him to seek Forgiveness of Allah-azwj for me?’ So Rasool-Allah-saww said: ‘If you are successful in finding him’.
قال: فلحقه الرجل فسأله أن يستغفر الله له، فقال له: أ فهمت ما قال لي رسول الله (صلى الله عليه و آله) و ما قلت له؟ قال: نعم. قال: فإن كنت متمسكا بذلك الحبل يغفر الله لك، و إلا فلا يغفر الله لك
He-asws said: ‘So the man caught up with him and asked him to seek Forgiveness of Allah-azwj for him. He said to him, ‘Did you understand what Rasool-Allah-saww said to me and what I said to him-saww?’ He said, ‘Yes’. He said, ‘So if were to be attached with that rope, Allah-azwj would Forgive (your sins) for you, or else Allah-azwj would not Forgive (your sins) for you’’.[61]
السيد الرضي في (الخصائص): قال: حدثني هارون بن موسى، قال: حدثني أحمد بن محمد بن عمار، قال: حدثنا أبو موسى عيسى الضرير البجلي، عن أبي الحسن (عليه السلام) في خطبة خطبها رسول الله (صلى الله عليه و آله) في مرضه، و في الخبر: «فقال رسول الله (صلى الله عليه و آله): ادعوا لي عمي- يعني العباس (رحمه الله)
Al Seyyid Al Razy in Al Khasaais, said, ‘It was narrated to me by Haroun Bin Musa, from Ahmad Bin Muhammad Bin Ammar, from Abu Musa Isa Al Zareyr Al Bajaly,
From Abu Al-Hassan-asws regarding a sermon addressed by Rasool-Allah-saww during his-saww illness, and in the Hadeeth: ‘So Rasool-Allah-saww said: ‘Call my-saww uncle for me-saww!’ – meaning Al-Abbas.
فدعي له، فحمله و علي (عليه السلام)، حتى أخرجاه، فصلى بالناس و إنه لقاعد، ثم حمل فوضع على المنبر بعد ذلك، فاجتمع لذلك جميع أهل المدينة من المهاجرين و الأنصار، حتى برزت العواتق من خدورها، فبين باك و صائح و مسترجع [و واجم] و النبي (صلى الله عليه و آله) يخطب ساعة و يسكت ساعة
They called for him-saww, so he and Ali-asws carried him-saww until they brought him-saww out. He-saww prayed Salat with the people while he-saww being seated. Then he-saww was carried and placed upon the Pulpit after that. Therefore, due to that, the entirety of the people of Al-Medina gathered, from the Emigrants and the Helpers, to the extent the young girls came out from their houses. So they were between crying, and shrieking, and saying, ‘We are from Allah-azwj and to Him-azwj we are returning’, and intense grief; and the Prophet-saww was addressing for a while and was silent for a while (due to illness).
و كان فيما ذكر من خطبته أن قال: يا معاشر المهاجرين و الأنصار، و من حضر في يومي هذا و ساعتي هذه من الإنس و الجن، ليبلغ شاهدكم غائبكم
And among what he-saww mentioned from his-saww address, he-saww said: ‘O group of the Emigrants and the Helpers! And the one who is present during this day of mine-saww, and this time of mine-asws, from the humans and the Jinn, let your present ones deliver to your absentees.
ألا إني قد خلفت فيكم كتاب الله فيه النور و الهدى، و البيان لما فرض الله تبارك و تعالى من شيء، حجة الله عليكم و حجتي و حجة وليي، و خلفت فيكم العلم الأكبر، علم الدين و نور الهدى و ضياءه، و هو علي بن أبي طالب
Indeed! I-saww am leaving behind among you all the Book of Allah-azwj wherein is the Light and the Guidance, and the explanation of what Allah-azwj Blessed and Exalted Obligated from the things. It is a Proof of Allah-azwj upon you and proof and proof of my-saww custodian (of the Religion). And I-saww am leaving behind among you all the great flag, flag of Religion and guiding light and its illumination, and he is Ali-asws Bin Abu Talib-asws.
ألا و هو حبل الله وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا وَ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْداءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْواناً وَ كُنْتُمْ عَلى شَفا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْها كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آياتِهِ لَعَلَّكُمْ تَهْتَدُونَ
Indeed! And he-asws is the Rope of Allah-azwj And hold firmly with the Rope of Allah altogether and do not be disunited, and remember the Favour of Allah upon you when you were enemies, so He United between your hearts and (it was) by His Favour you became brethren and you were on the brink of a pit of the fire, so He Saved you from it. Like that Allah Clarifies His Signs for you all perhaps you may be rightly Guided [3:103].
أيها الناس، هذا علي، من أحبه و تولاه اليوم و بعد اليوم فقد أوفى بما عاهد عليه الله، و من عاداه و أبغضه اليوم و بعد اليوم جاء يوم القيامة أصم و أعمى، لا حجة له عند الله
O you people! This Ali-asws, the one who loves him-asws and befriends him-asws today and after today, so he has fulfilled with what Allah-azwj Covenanted upon him, and the one who is inimical to him-asws and hates him-asws today and after today, would come on the Day of Judgment as deaf and blind, there being no argument for him in the Presence of Allah-azwj’’.[62]
علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ لا تَفَرَّقُوا. قال: «إن الله تبارك و تعالى علم أنهم سيفترقون بعد نبيهم و يختلفون، فنهاهم عن التفرق كما نهى من كان قبلهم، فأمرهم أن يجتمعوا على ولاية آل محمد (عليهم الصلاة و السلام)، و لا يتفرقوا
Ali Bin Ibrahim said, in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words and do not be disunited [3:103], said: ‘Allah-azwj Blessed and Exalted Knew that they would be disuniting after their Prophet-saww and be differing, thus He-azwj Forbade them from the disunity just as He-azwj Forbade the ones who were before them. So He-azwj Commanded them that they would be gathering upon the Wilayah of the Progeny-asws of Muhammad-saww and not be disunited’’.[63]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَوْلُهُ تَعَالَى وَ كُنْتُمْ عَلى شَفا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْها بِمُحَمَّدٍ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ (عليه السلام) عَلَى مُحَمَّدٍ (صلى الله عليه وآله)
Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid, from his father, who has narrated:
Abu Abdullah-asws regarding the Words of the High-azwj: and you were on the brink of a pit of the fire, so He Saved you from it by Muhammad-saww [3:103].’’ By Allah-azwj, this is how Jibraeel-as descended with it unto Muhammad-saww’.[64]
عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ كَانَ أَبُو عَبْدِ اللَّهِ (عليه السلام) إِذَا ذَكَرَ رَسُولَ اللَّهِ (صلى الله عليه وآله) قَالَ بِأَبِي وَ أُمِّي وَ قَوْمِي وَ عَشِيرَتِي عَجَبٌ لِلْعَرَبِ كَيْفَ لَا تَحْمِلُنَا عَلَى رُءُوسِهَا وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ كُنْتُمْ عَلى شَفا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْها فَبِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) أُنْقِذُوا
From him, from Abdul Rahmaan Bin Abu Najraan, from Abu Haroun Al-Makfouf, who has narrated the following:
Whenever Abu Abdullah-asws mentioned the Rasool Allah-saww, he would say: ‘By my-asws father-asws, and my-asws mother-as, and by my-asws people, and my-asws relatives! It is strange of the Arabs, how they have not carried us-asws upon their heads, and Allah-azwj Mighty and Majestic is Saying in His-azwj Book: and you were on the brink of a pit of the fire, so He Saved you from it [3:103]. It was by the Rasool Allah-saww that they were saved’.[65]
Neglecting The Rope Of Allah-azwj
فُرَاتٌ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ الْعَبَّاسِ الْبَجَلِيُّ مُعَنْعَنا عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ [أَبُو] جَعْفَرٍ [ع] وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع الْحَبْلُ الَّذِي قَالَ اللَّهُ [تَعَالَى فِيهِ] وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا فَمَنْ تَمَسَّكَ بِهِ كَانَ مُؤْمِناً وَ مَنْ تَرَكَهُ خَرَجَ مِنَ الْإِيمَانِ
Furat said, ‘It was narrated to me by Al Hassan Bin Al Abbas Al Bajaly, from Aban Bin Taghlub who said,
‘Abu Ja’far-asws said: ‘The Wilayah of Ali-asws Bin Abu Talib-asws is the Rope which Allah-azwj the Exalted Said with regards to it And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]. Thus, the one who attaches with it would be a Momin, and the one who neglects it would have exited from the Eman’’.[66]
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الصُّوفِيُ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ، قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ يَحْيَى بْنِ أَحْمَدَ الْجَلُودِيُّ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ سَهْلٍ قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَمْرٍو، قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ الْحَسَنِ، قَالَ حَدَّثَنَا يَحْيَى بْنُ عَلِيٍّ الرَّبَعِيُعَنْ أَبَانِ بْنِ تَغْلِبَ
Muhammad Bin Abdullah Al Sowfy informed us, from Muhammad Bin Ahmad Bin Muhammad, from Abdul Aziz Bin Yahya Bin Ahmad Al Jaloudy, from Muhammad Bin Sahl, from Abdul Aziz Bin Amro, from Al Hassan Bin Al Hassan, from Yahya Bin Ali Al Rabi’e, from Aban Bin Taghlub,
عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: نَحْنُ حَبْلُ اللَّهِ- الَّذِي قَالَ اللَّهُ: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً الْآيَةَ- فَالْمُسْتَمْسِكُ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ الْمُسْتَمْسِكُ بِالْبِرِّ [كَذَا] فَمَنْ تَمَسَّكَ بِهِ كَانَ مُؤْمِناً، وَ مَنْ تَرَكَهُ كَانَ خَارِجاً مِنَ الْإِيمَانِ
From Ja’far Bin Muhammad-asws having said: ‘We-asws are the rope of Allah-azwj for which Allah-azwj Said: And hold firmly with the Rope of Allah altogether and do not be disunited [3:103] – the Verse. Thus, the one attached with the Wilayah of Ali-asws Bin Abu Talib-asws is the one attached with the righteousness. Like that, the one who is attached with him-asws would be a Momin, and the one who neglects him-asws would have exited from the Eman’’.[67]
VERSES 104 & 105
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {104} وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ {105}
And let there be a community from you all calling to the better and enjoining with the goodness and forbidding from the evil, and they are the successful ones [3:104] And do not become like those who disunited and differed from after the clear proofs having come to them, and they, for them is a painful Punishment [3:105]
علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ: «فهذه الآية لآل محمد (صلى الله عليه و آله) و من تابعهم يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ
Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words And let there be a community from you all calling to the better [3:104]: ‘So this Verse is for the Progeny-asws of Muhammad-saww and the ones that follow them-asws calling to the better and enjoining with the goodness and forbidding from the evil’.[68]
وَ بِهَذَا الْإِسْنَادِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَنِ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ أَ وَاجِبٌ هُوَ عَلَى الْأُمَّةِ جَمِيعاً فَقَالَ لَا فَقِيلَ لَهُ وَ لِمَ قَالَ إِنَّمَا هُوَ عَلَى الْقَوِيِّ الْمُطَاعِ الْعَالِمِ بِالْمَعْرُوفِ مِنَ الْمُنْكَرِ لَا عَلَى الضَّعِيفِ الَّذِي لَا يَهْتَدِي سَبِيلًا إِلَى أَيٍّ مِنْ أَيٍّ يَقُولُ مِنَ الْحَقِّ إِلَى الْبَاطِلِ وَ الدَّلِيلُ عَلَى ذَلِكَ كِتَابُ اللَّهِ عَزَّ وَ جَلَّ قَوْلُهُ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ
And by this chain, said,
‘I heard Abu Abdullah-asws saying, and he-asws was asked about the enjoining with the good and the forbidding from the evil, ‘Is it an Obligation upon the entire community?’ So he-asws said: ‘No’. So it was said to him-asws, ‘And why not?’ He-asws said: ‘But rather it is upon the strongly followed one, knowledgeable of the good and the evil, not upon the weak who is not guided of the way, to which from which, he should be speaking from the truth to the falsehood, and the evidence upon that is the Book of Allah-azwj Mighty and Majestic, His-azwj Words [3:104] And from among you there should be a community inviting to the better and enjoin what is good and forbid the evil.
فَهَذَا خَاصٌّ غَيْرُ عَامٍّ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنْ قَوْمِ مُوسى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ وَ لَمْ يَقُلْ عَلَى أُمَّةِ مُوسَى وَ لَا عَلَى كُلِّ قَوْمِهِ وَ هُمْ يَوْمَئِذٍ أُمَمٌ مُخْتَلِفَةٌ وَ الْأُمَّةُ وَاحِدَةٌ فَصَاعِداً كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ يَقُولُ مُطِيعاً لِلَّهِ عَزَّ وَ جَلَّ وَ لَيْسَ عَلَى مَنْ يَعْلَمُ ذَلِكَ فِي هَذِهِ الْهُدْنَةِ مِنْ حَرَجٍ إِذَا كَانَ لَا قُوَّةَ لَهُ وَ لَا عُذْرَ وَ لَا طَاعَةَ
Thus, these are particular ones and not the general public, just as Allah-azwj Mighty and Majestic Said [7:159] And of Musa’s people was a party who guided (people) with the truth, and thereby did they do justice. And He-azwj did not Say: “And it is upon the people of Musa-as”, nor “Upon every one of his-as people”, and in those days they were different communities, and the community can be one (man), just as Allah-azwj Mighty and Majestic Said that [16:120] Surely Ibrahim was a community, obedient to Allah. He-azwj is Saying: “Obedient to Allah-azwj Mighty and Majestic”. And it is not upon the one who knows that in these times of truce from danger, when there was no strength for him, nor an excuse, nor obedience’.[69]
العياشي: عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام)، قال في قوله: وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ
Al Ayyashi, from Abu Amro Al Zubeyri,
From Abu Abdullah-asws having said regarding His-azwj Words: ‘And let there be a community from you all calling to the better and enjoining with the goodness and forbidding from the evil [3:104].
قال: «في هذه الآية تكفير أهل القبلة بالمعاصي، لأنه من لم يكن يدعوا إلى الخيرات و يأمر بالمعروف و ينهى عن المنكر من المسلمين، فليس من الامة التي وصفها، لأنكم تزعمون أن جميع المسلمين من امة محمد (صلى الله عليه و آله)
He-asws said: ‘In this Verse is the blasphemy of the people of the Qiblah (Muslims) with the disobedience, because the one who does not happen to call to the good and enjoin with the goodness and forbid from the evil from the Muslims, so he isn’t from the community which He-azwj Described, because you all are claiming that the entirety of the Muslims are from the community of Muhammad-saww.
قد بدت هذه الآية و قد وصفت امة محمد (صلى الله عليه و آله) بالدعاء إلى الخير و الأمر بالمعروف و النهي عن المنكر، و من لم يوجد فيه الصفة التي وصفت، بها، فكيف يكون من الامة و هو على خلاف ما شرطه الله على الامة و وصفها به؟
This Verse has made it apparent and has described the community of Muhammad-saww with the calling to the good and enjoining with the goodness and the forbidding from the evil, and the one who does not find in himself the characteristic which have been described with, so how can he happen to be from the community and he is upon the opposite of what Allah-azwj Stipulated upon the community and Described it with?’[70]
Supplementary Ahadeeth
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قُدِّسَتْ أُمَّةٌ لَمْ يُؤْخَذْ لِضَعِيفِهَا مِنْ قَوِيِّهَا بِحَقِّهِ غَيْرَ مُتَعْتَعٍ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a group of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘A community cannot be sanctified, the one which does not take for its weak ones, its rights from its strong ones without stirring’.[71]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَ لَتَنْهُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُسْتَعْمَلَنَّ عَلَيْكُمْ شِرَارُكُمْ فَيَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Muhammad Bin Umar Bin Arafa who said,
‘I heard Abu Al-Hassan-asws saying: ‘You should be enjoining with the good and should be forbidding from the evil, or else your evil ones would become office bearers upon you, then your good ones would be supplicating, but it would not be Answered for them’.[72]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَيْلٌ لِقَوْمٍ لَا يَدِينُونَ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Ali Bin Al Noman, from Abdullah Bin Muskan, from Dawood Bin Farqad, from Abu Saeed Al Zuhry,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws having said: ‘Woe be unto a people who are not considering it to be a Religion of Allah-azwj, the enjoining of the good and the forbidding from the evil’.[73]
وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) بِئْسَ الْقَوْمُ قَوْمٌ يَعِيبُونَ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ
And by his chain, said,
‘Abu Ja’far-asws said: ‘The most evil of the people are the people who are faulting the enjoining of the good and the forbidding of the evil’.[74]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي مَا أَفْضَلُ الْإِسْلَامِ قَالَ الْإِيمَانُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ ثُمَّ صِلَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ
Humeyd Bin Ziyad, from Al Husayn Bin Muhammad, from Sama’at, from someone else, from Aban Bin Usman, from Abdullah Bin Muhammad,
(It has been narrated) from Abu Abdullah-asws: ‘A man from Khas’am came over to Rasool-Allah-saww, so he said, ‘O Rasool-Allah-saww! Inform me, what is the most superior of Al-Islam?’ He-saww said: ‘Belief in Allah-azwj’. He said, ‘Then, what?’ He-saww said: ‘Maintaining relationships’. He said, ‘Then what?’ He-saww said: ‘The enjoining of the good and the forbidding of the evil’.
قَالَ فَقَالَ الرَّجُلُ فَأَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ قَالَ الشِّرْكُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ قَطِيعَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ
He (the narrator) said, ‘So the man said, ‘So which is the most Hateful of the deeds to Allah-azwj?’ He-saww said: ‘The association (Shirk) with Allah-azwj’. He said, ‘Then what?’ He-saww said: ‘Cutting-off of relationships’. He said, ‘Then what?’ He-saww said: ‘The enjoining of the evil and the forbidding from the good’.[75]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام ) الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ خَلْقَانِ مِنْ خَلْقِ اللَّهِ فَمَنْ نَصَرَهُمَا أَعَزَّهُ اللَّهُ وَ مَنْ خَذَلَهُمَا خَذَلَهُ اللَّهُ
A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, raising it, said,
‘Abu Abdullah-asws said: ‘The enjoining of the good, and the forbidding from the evil are two creatures from the creatures of Allah-azwj. So the one who helps these two, Allah-azwj would Honour him, and the one who abandons these two, Allah-azwj would Abandon him’.[76]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام) يَقُولُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ إِذَا أُمَّتِي تَوَاكَلَتِ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلْيَأْذَنُوا بِوِقَاعٍ مِنَ اللَّهِ تَعَالَى
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Muhammad Bin Arafa who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘Rasool-Allah-saww was saying: ‘When my-saww community leave it upon each other for the enjoining of the good and the forbidding of the evil, so they would be authorising afflictions from Allah-azwj the Exalted’.[77]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) كَيْفَ بِكُمْ إِذَا فَسَدَتْ نِسَاؤُكُمْ وَ فَسَقَ شَبَابُكُمْ وَ لَمْ تَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ تَنْهَوْا عَنِ الْمُنْكَرِ فَقِيلَ لَهُ وَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ فَقَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘How would it be with you all when your women become spoilt and your youth become immoral, and you would not be enjoining with the good and would not be forbidding the evil?’ So it was said to him-saww, ‘And would that happen, O Rasool-Allah-saww?’ So he-saww said: ‘Yes, and more evil than that.
كَيْفَ بِكُمْ إِذَا أَمَرْتُمْ بِالْمُنْكَرِ وَ نَهَيْتُمْ عَنِ الْمَعْرُوفِ فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ يَكُونُ ذَلِكَ قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ
How would it be with you all when you would be enjoining with the evil and forbidding from the good?’ So it was said, ‘O Rasool-Allah-saww! And would that happen?’ He-saww said: ‘Yes, and more evil than that.
كَيْفَ بِكُمْ إِذَا رَأَيْتُمُ الْمَعْرُوفَ مُنْكَراً وَ الْمُنْكَرَ مَعْرُوفاً
How would it be with you all when you see the good as an evil and the evil as a good?’[78]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيُبْغِضُ الْمُؤْمِنَ الضَّعِيفَ الَّذِي لَا دِينَ لَهُ فَقِيلَ لَهُ وَ مَا الْمُؤْمِنُ الَّذِي لَا دِينَ لَهُ قَالَ الَّذِي لَا يَنْهَى عَنِ الْمُنْكَرِ
And by this chain, said, ‘The Prophet-saww said: ‘Allah-azwj Mighty and Majestic is Hateful towards the weak Believer who does not have a religion for him’. So it was said to him-saww, ‘And what is the believer who does not have a Religion for him?’ He-saww said: ‘The one who does not forbid from the evil’.[79]
VERSES 106 & 107
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ {106} وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ {107}
On the Day faces would be whitened and faces would be blackened. So as for those whose faces would be blackened: “Did you commit Kufr after your Eman? Then taste the Punishment due to what you were disbelieving in” [3:106] And as for those whose faces would be whitened, so in the Mercy of Allah, they would be in it eternally [3:107]
علي بن إبراهيم، قال: حدثني أبي، عن صفوان بن يحيى، عن أبي الجارود، عن عمران بن هيثم، عن مالك بن ضمرة، عن أبي ذر (رحمه الله)، قال: لما نزلت هذه الآية: يَوْمَ تَبْيَضُّ وُجُوهٌ وَ تَسْوَدُّ وُجُوهٌ قال رسول الله (صلى الله عليه و آله): «ترد علي أمتي يوم القيامة على خمس رايات: فراية مع عجل هذه الامة، فأسألهم: ما فعلتم بالثقلين من بعدي؟ فيقولون: أما الأكبر فحرفناه و نبذناه وراء ظهورنا، و أما الأصغر فعاديناه و أبغضناه و ظلمناه. فأقول: ردوا إلى النار ظماء مظمئين مسودة وجوهكم
Ali Bin Ibrahim said, ‘My father narrated to me, from Safwan Bin Yahya, from Abu Al Jaroud, from Imran Bin Haysam, from Maalik Bin Zamrat,
(It has been narrated) from Abu Zarr-as who said, ‘When this Verse was Revealed On the Day faces would be whitened and faces would be blackened [3:106], Rasool-Allah-saww said: ‘My-saww community will return to me-saww on the Day of Judgement under five banners. So a banner would be with the hasty ones of this community. I-saww shall ask them: ‘What did you do with the two weighty things from after me-saww?’ They would be saying, ‘As for the greater one, so we distorted it and threw it behind our backs, and as for the smaller one-asws, so we were inimical to him-asws, and hated him-asws, and were unjust to him-asws’. So I-saww shall say: ‘Return to the Fire, thirsty, with your faces having been blackened!’
ثم ترد علي راية مع فرعون هذه الامة، فأقول لهم: ما فعلتم بالثقلين من بعدي؟ فيقولون: أما الأكبر فحرفناه و مزقناه و خالفناه، و أما الأصغر فعاديناه و قاتلناه. فأقول: ردوا إلى النار ظماء مظمئين مسودة وجوهكم
Then there shall return to me-saww a banner with the Pharaoh of this community, so I-saww shall say to them: ‘What did you do with the two weighty things from after me-saww?’ They would be saying, ‘As for the greater one, so we distorted it, tore it and violated it. And as for the smaller one-asws, so we were inimical to him-asws and killed him-asws’. So I-saww shall be saying: ‘Return to the Fire, thirsty, with your faces having been blackened’.
ثم ترد علي راية مع سامري هذه الامة، فأقول لهم: ما فعلتم بالثقلين من بعدي؟ فيقولون: أما الأكبر فعصيناه و تركناه، و أما الأصغر فخذلناه و ضيعناه [و صنعنا به كل قبيح]. فأقول: ردوا إلى النار ظماء مظمئين مسودة وجوهكم
Then there shall return to me-saww a banner with the Samiri of this community, so I-saww shall be saying to them: ‘What did you do with the two weighty things from after me-saww?’ They would be saying, ‘As for the greater one, so we disobeyed it and left it, and as for the smaller one-asws, so we abandoned him-asws and wasted it, and placed every ugliness with him-asws’. So I-saww shall say to them: ‘Return to the Fire, thirsty, with your faces having been blackened’.
ثم ترد علي راية ذي الثدية مع أول الخوارج و آخرهم، فأسألهم: ما فعلتم بالثقلين من بعدي؟ فيقولون: أما الأكبر فمزقناه فبرئنا منه، و أما الأصغر فقاتلناه و قتلناه. فأقول: ردوا إلى النار ظماء مظمئين مسودة وجوهكم
Then there shall return to me-asws a banner with the swollen one from the first ones of the Khawarijites and their last ones. So I-saww shall say to them: ‘What did you do with the two weighty things from after me-saww?’ They would be saying, ‘As for the greater one, we tore it and disavowed from it, and as for the smaller one-asws, so we fought against him-asws and killed him-asws’. So I-saww shall say: ‘Return to the Fire, thirsty, with your faces having been blackened’.
ثم ترد علي راية مع إمام المتقين، و سيد الوصيين، و قائد الغر المحجلين، و وصي رسول رب العالمين، فأقول لهم: ما فعلتم بالثقلين من بعدي؟ فيقولون: أما الأكبر فاتبعناه و أطعناه، و أما الأصغر فأحببناه و واليناه و وازرناه و نصرناه حتى أهريقت فيهم دماؤنا. فأقول: ردوا إلى الجنة رواء مرويين، مبيضة وجوهكم
Then there shall return to me-saww a banner with the Imam-asws of the pious, and the Chief of the successors-asws, and the Guide of the resplendent, and the successor-asws of the Rasool-saww of the Lord-azwj of the worlds. So I-saww shall say to them: ‘What did you do with the two weighty things from after me-saww?’ They would be saying, ‘As for the greater one, so we followed it, and obeyed it. And as for the smaller one-asws, so we loved him-asws, and allied with him-asws, and helped him-asws and supported him-asws to the extent that our blood was spilt regarding them’. So I-saww shall say to them: ‘Return to the Paradise, quenched, with your faces having been whitened’.
ثم تلا رسول الله (صلى الله عليه و آله): يَوْمَ تَبْيَضُّ وُجُوهٌ وَ تَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَ كَفَرْتُمْ بَعْدَ إِيمانِكُمْ فَذُوقُوا الْعَذابَ بِما كُنْتُمْ تَكْفُرُونَ وَ أَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَتِ اللَّهِ هُمْ فِيها خالِدُونَ
Then Rasool-Allah-saww recited On the Day faces would be whitened and faces would be blackened. So as for those whose faces would be blackened: ‘Did you commit Kufr after your Eman? Then taste the Punishment due to what you were disbelieving in [3:106] And as for those whose faces would be whitened, so in the Mercy of Allah, they would be in it eternally [3:107]’.[80]
VERSES 108 & 109
تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۗ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ {108} وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {109}
These are the Verses of Allah We are Reciting to you with the Truth, and Allah does not want any injustice to the worlds [3:108] And for Allah is whatever is in the skies and whatever is in the earth; and to Allah return the affairs [3:109]
وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ فَهُوَ يَتَوَلَّى الْحُكْمَ فِيهَا، يَحْكُمُ بِالْعِقَابِ عَلَى مَنْ عَصَاهُ وَ يُوجِبُ كَرِيمَ الْمَآبِ لِمَنْ أَرْضَاهُ
The Imam Hassan Al-Askari-asws said: ‘and to Allah return the affairs [3:109] – So He-azwj would be in Charge of the Judgment regarding it. He-azwj would Decide the Punishment upon the one who disobeyed Him, and Obligate the prestigious return to the one who Pleased Him-azwj.[81]
VERSES 110
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ ۚ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ {110}
You are the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil and are believing in Allah; and if the followers of the Book were to believe, it would be better for them; from them (few) are Momineen, but most of them are transgressors [3:110]
علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن ابن سنان، قال: قرئت عند أبي عبد الله (عليه السلام): كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ الآية، فقال أبو عبد الله (عليه السلام): «خير امة يقتلون أمير المؤمنين و الحسن و الحسين ابني علي (عليهم السلام)؟
Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Ibn Sinan who said,
‘It was recited in the presence of Abu Abdullah-asws You are the best of the communities raised up for the people [3:110] – the Verse, so Abu Abdullah-asws said: ‘The best of the communities are the murderers of Amir Al-Momineen-asws, and Al-Hassan-asws, and Al-Husayn-asws, the two sons-asws of Ali-asws?’
فقال القارئ: جعلت فداك، كيف نزلت؟ قال: «نزلت (كنتم خير أئمة أخرجت للناس) ألا ترى مدح الله لهم تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ وَ تُؤْمِنُونَ بِاللَّهِ؟
So the reciter said, ‘May I be sacrificed for you-asws! How was it Revealed?’ He-asws said: ‘It was Revealed You are the best of the Imams raised up for the people [3:110]. Do you not see the Praise of Allah-azwj for them-asws you are enjoining with the goodness and forbidding from the evil and are believing in Allah?’[82]
العياشي: عن حماد بن عيسى، عن بعض أصحابه، عن أبي عبد الله (عليه السلام)، قال: «في قراءة علي (عليه السلام) «كنتم خير أئمة أخرجت للناس»- قال-: هم آل محمد (صلى الله عليه و آله)
Al-Ayyashi, from Hamaad Bin Isa, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘In the recitation of Ali-asws You are the best of the Imams raised up for the people [3:110] – said: ‘They-asws are the Progeny-asws of Muhammad-saww’.[83]
أبو بصير، عنه (عليه السلام)، قال: قال: «إنما أنزلت هذه الآية على محمد (صلى الله عليه و آله) فيه و في الأوصياء خاصة، فقال: (كنتم خير أئمة أخرجت للناس تأمرون بالمعروف و تنهون عن المنكر) هكذا و الله نزل بها جبرئيل، و ما عنى بها إلا محمدا و أوصياءه (صلوات الله عليهم)
Abu Baseer,
(It has been narrated) from him-asws (6th Imam-asws) having said: ‘But rather, this Verse was Revealed unto Muhammad-saww regarding himself-saww and regarding the successors-asws in particular, so He-azwj Said You are the best of the Imams raised up for the people; you are enjoining with the goodness and forbidding from the evil and are believing in Allah [3:110] – Like this, by Allah-azwj, Jibraeel-as descended with it, and it does not Mean by it anyone except for Muhammad-saww and his-saww successors-asws’.[84]
عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام)، في قول الله: كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ. قال: «يعني الامة التي وجبت لها دعوة إبراهيم (عليه السلام)، فهم الامة التي بعث الله فيها و منها و إليها، و هم الامة الوسطى، و هم خير امة أخرجت للناس
From Abu Amro Al Zubeyri,
From Abu Abdullah-asws regarding the Words of Allah-azwj: ‘You are the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil [3:110]. He-asws said: ‘It means the community for which is Obligated the call of Ibrahim-as, so they-asws are the community which Allah-azwj Sent among it and from it and to it, and they-asws are the intermediary community, and they-asws are the best of the communities raised for the people’’.[85]
VERSES 111 & 112
لَن يَضُرُّوكُمْ إِلَّا أَذًى ۖ وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ {111} ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ {112}
They will never (be able to) harm you except for an annoyance; and if they fight you, they would be turning their backs, then they shall not be helped [3:111] Disgrace would be struck upon them wherever they are found, except (when) with a Rope from Allah and a Rope from the people, and they are drawing Wrath from Allah, and destitution would be struck upon them; that is because they were disbelieving in the Signs of Allah and were killing the Prophets without a right; that is due to their having disobeyed and they were transgressing [3:112]
ابن شهر آشوب: عن الباقر (عليه السلام) ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ ما ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ قال: «حبل من الله: كتاب الله، و حبل من الناس: علي بن أبي طالب (عليه السلام)
Ibn Shehr Ashub,
(It has been narrated) from Al-Baqir-asws regarding Disgrace would be struck upon them wherever they are found, except (when) with a Rope from Allah [3:112], said: ‘A Rope from Allah-azwj – the Book of Allah-azwj; and a Rope from the people – Ali-asws Bin Abu Talib-asws’.[86]
العياشي: عن يونس بن عبد الرحمن، عن عدة من أصحابنا، رفعوه إلى أبي عبد الله (عليه السلام)، في قوله: إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَ حَبْلٍ مِنَ النَّاسِ. قال: «الحبل من الله: كتاب الله، و الحبل من الناس: هو علي بن أبي طالب (عليه السلام)
Al Ayyashi, from Yunus Bin Abdul Rahman, from a number of our companions,
(It has been narrated) raising it to Abu Abdullah-asws regarding His-azwj Words: ‘except (when) with a Rope from Allah and a Rope from the people [3:112]. He-asws said: ‘The Rope from Allah-azwj is the Book of Allah-azwj, and the rope from the people is Ali-asws Bin Abu Talib-asws’’.[87]
أحمد بن محمد بن خالد البرقي: عن عثمان، عن سماعة، عن أبي بصير، عن أبي عبد الله (عليه السلام) في قول الله: وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍّ. فقال: «أما و الله ما قتلوهم بالسيف، و لكن أذاعوا سرهم و أفشوا عليهم فقتلوا
Ahmad Bin Muhammad Bin Khalid Al Barqy, from usmaan, from Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj and were killing the Prophets without a right [3:112]. So he-asws said: ‘By Allah-azwj! They did not kill them-as by the swords, but they announced their-as secrets and spread it against them-as, thus they killed them’.[88]
العياشي: عن إسحاق بن عمار، عن أبي عبد الله (عليه السلام)، و تلا هذه الآية: ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ. قال: «و الله ما ضربوهم بأيديهم، و لا قتلوهم بأسيافهم و لكن سمعوا أحاديثهم و أسرارهم فأذاعوها فأخذوا عليها فقتلوا، فصار قتلا و اعتداء و معصية
Al Ayyashi, from Is’haq Bin Amaar,
(It has been narrated) from Abu Abdullah-asws, and recited this Verse that is because they were disbelieving in the Signs of Allah and were killing the Prophets without a right; that is due to their having disobeyed and they were transgressing [3:112]. The Imam-asws said: ‘By Allah-azwj! They did not strike them-as with their hands, nor killed them-as with their swords, but they heard their-as Ahadeeth and their-as secrets, and they announced these. So these were taken against them-as, and they-as ended up being killed, and they exceeded the limits and disobeyed’.[89]
عنه، عن ابن فضال عن يونس بن يعقوب، عمن ذكره، عن أبي عبد الله (ع) قال: ما قتلنا من أذاع حديثنا خطاء ولكن قتلنا قتل عمد
From him, from Ibn Fazaal, from Yunus Bin Yaqoub, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The broadcaster of our-asws Ahadeeth did not kill us-asws in error, but he killed us-asws by the intentional killing’.[90]
VERSES 113 – 116
لَيْسُوا سَوَاءً ۗ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ {113} يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ {114} وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ {115}
They aren’t alike. From the people of the Book there is an upright community reciting the Verses of Allah during the night while being in Sajdah [3:113] They are believing in Allah and the last Day, and they are enjoining with the goodness and forbidding from the evil, and are hastening regarding the good deeds. They are from the righteous ones [3:114] And whatever they are doing from the good, they will never be denied it, and Allah Knows the pious [3:115]
إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۚ هُمْ فِيهَا خَالِدُونَ {116}
Those who are committing Kufr, neither will their wealth nor their children will avail them anything from Allah, and they are the inmates of the Fire. They would be eternally in it [3:116]
الشَّيْخُ فِي (أَمَالِيهِ): بِإِسْنَادِهِ عَنْ عَلِيٍّ (عَلَيْهِ السَّلَامُ)، عَنِ النَّبِيِّ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: أَنَّهُ تَلَا هَذِهِ الْآيَةَ: فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ قِيلَ: يَا رَسُولَ اللَّهِ مَنْ أَصْحَابُ النَّارِ؟ قَالَ: «مَنْ قَاتَلَ عَلِيّاً بَعْدِي فَأُولَئِكَ أَصْحَابُ النَّارِ مَعَ الْكُفَّارِ، فَقَدْ كَفَرُوا بِالْحَقِّ لَمَّا جَاءَهُمْ، وَ إِنَّ عَلِيّاً بَضْعَةٌ مِنِّي، فَمَنْ حَارَبَهُ فَقَدْ حَارَبَنِي، وَ أَسْخَطَ رَبِّي
Al-Sheykh in his Amaaly, by his chain from Ali-asws, from the Prophet-saww, he-saww recited this Verse: and they are the inmates of the Fire. They would be eternally in it [3:116]. It was said, ‘O Rasool-Allah-saww! Who are the inmates of the Fire?’ He-saww said: ‘The ones who would kill Ali-asws after me-saww, so they would be the inmates of the Fire along with the Kafirs, for they would have committed Kufr with the Truth when it did come to them, and that Ali-asws is a part from me-saww. So the one who battles against him-asws, he has battled me-saww, and Angered my-saww Lord-azwj’.
ثُمَّ دَعَا عَلِيّاً (عَلَيْهِ السَّلَامُ)، فَقَالَ: «يَا عَلِيُّ حَرْبُكَ حَرْبِي، وَ سِلْمُكَ سِلْمِي، وَ أَنْتَ الْعَلَمُ فِيمَا بَيْنِي وَ بَيْنَ أُمَّتِي بَعْدِي
Then he-saww called Ali-asws and he-saww said: ‘O Ali-asws! Your-asws wars are my-saww wars, and your-asws peace is my-saww peace, and you-asws are the flag in what is between me-saww and my-saww community after me-saww’’.[91]
و في الكافي، عن أحدهما- عليهما السّلام. قال: إذا جحد إمامة أمير المؤمنين، فأولئك أصحاب النّار، هم فيها خالدون
And in Al-Kafi, from one of the two-asws (5th or 6th Imam-asws having said: ‘When they reject the Imamat of Amir Al-Momineen-asws, they are the inmates of the Fire. They would be eternally in it [3:116]’. [92]
VERSES 117
مَثَلُ مَا يُنْفِقُونَ فِي هَٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنْفُسَهُمْ يَظْلِمُونَ {117}
The example of what they are spending during this life of the world is like an example of a wind wherein is frost, smiting a farm of a people who have been unjust to themselves, so it destroys it; and Allah is not unjust to them, but they are being unjust to themselves [3:117]
و في أصول الكافي: عليّ بن محمّد، عن بعض أصحابنا، عن ابن محبوب، عن محمّد بن الفضيل، عن أبي الحسن الماضي- عليه السّلام- أنّه قال في قول اللّه- عزّ و جلّ-: وَ ما ظَلَمُونا وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ.فقال: إنّ اللّه أعزّ و أمنع من أن يظلم، أو ينسب نفسه إلى ظلم. و لكنّ اللّه خلطنا بنفسه، فجعل ظلمنا ظلمه، و ولايتنا ولايته. ثمّ أنزل بذلك قرآنا على نبيّه، فقال: وَ ما ظَلَمْناهُمْ وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ
And in Usool Al Kafy – Ali Bin Muhammad, from one of our companions, from Ibn Mahboub, from Muhammad Bin Al Fazeyl,
(It has been narrated) from Abu Al-Hassan-asws Al-Maazy-asws (7th Imam-asws) having said regarding the Words of Allah-azwj Mighty and Majestic and Allah is not unjust to them, but they are being unjust to themselves [3:117]. He-asws said: ‘Allah-azwj is Mightier and more Benevolent than to be unjust, or link Himself-azwj to the injustice. But, Allah-azwj ‘Reflects’ Himself-azwj through us-asws, so He-azwj Made it if (anyone is) unjust to us-asws so (he is) unjust to Him-azwj, and our-asws Wilayah as being His-azwj Wilayah. Then He-azwj Revealed the Quran with that upon His-azwj Prophet-saww, so He-azwj Said: and Allah is not unjust to them, but they are being unjust to themselves [3:117]’’. [93]
VERSES 118 – 120
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ ۖ إِنْ كُنْتُمْ تَعْقِلُونَ {118} هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ {119}
O you who believe! Do not take for intimate ones from besides your own; they will not spare (any effort) in ruining you all. They love whatever distresses you. Vehement hatred has appeared in their mouths (speech), and what is hidden in their chests is greater. We have Clarified the Signs for you, if you use your intellects [3:118] Behold! You are foremost in loving them while they are not loving you, and you are believing in the Book, all of it. And when they meet you, they are saying, ‘We believe!’ And when they are alone, they are biting the fingertips out of rage. Say, ‘Die in your rage!’ Allah is Knowing with the contents of the chests [3:119]
إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ {120}
If good touches you, it distresses them, and if an evil befalls you, they are joyous at it; and if you are patient and fear, their plots will not harm you anything; Allah Encompasses with what they are doing [3:120]
Fleeing of Abu Bakr and Umar in the battles and their evil manners during the Reconciliation (of Hudaybiyya)
ولست أقول: إن كل من كان مع رسول الله صلى الله عليه وآله كذلك، ولكن أعظمهم وجلهم وعامتهم كانوا كذلك. ولقد كانت معنا بطانة لا تألونا خبالا. قال الله عز وجل: (قد بدت البغضاء من أفواههم وما تخفي صدورهم أكبر
And I-asws am not saying that all those that were with Rasool-Allah-saww were like that, but a great number of them, and most of them, and the generality of them were like that. And there was with us a group of friends whose help did not get to us. Allah-azwj Mighty and Majestic has Said Vehement hatred has appeared in their mouths (speech), and what is hidden in their chests is greater [3:118].
ولقد كان منهم بعض من تفضله أنت وأصحابك – يا ابن قيس – فارين، فلا رمى بسهم ولا ضرب بسيف ولا طعن برمح. إذا كان الموت والنزال لاذ وتوارى واعتل، ولاذ كما تلوذ النعجة العوراء لا تدفع يد لامس، وإذا لقي العدو فر ومنح العدو دبره جبنا ولؤما، وإذا كان عند الرخاء والغنيمة تكلم، كما قال الله: سلقوكم بألسنة حداد أشحة على الخير
And among them were some whom you and your companion give preference to – O Ibn Qays – deserters who neither shot an arrow, nor struck with a sword, not stabbed with a spear. When there was death and the battle, they resorted to hiding and pretending to be sick, and they fled like the fleeing of the sheep not letting anyone lay a hand upon them. And when they met the enemy, they fled and showed cowardice and wickedness. And when it was during the prosperity and the (distribution of the ) booty (from the war) they spoke, as Allah-azwj has Said but when the fear is past, they will smite you with sharp tongues, covetous of the goods [33:19].
فلا يزال قد استأذن رسول الله صلى الله عليه وآله في ضرب عنق الرجل الذي ليس يريد رسول الله صلى الله عليه وآله قتله، فأبى عليه. ولقد نظر رسول الله صلى الله عليه وآله يوما وعليه السلاح تام، فضحك رسول الله صلى الله عليه وآله ثم قال – يكنيه -: (أبا فلان، اليوم يومك)
He (Umar) never ceased to seek permission from Rasool-Allah-saww to strike the neck of the men whom the Rasool-Allah-saww did not want to kill, so he-saww would refuse (him). And one day Rasool-Allah-saww saw him with the weapon (put on him without being in the state of war), so Rasool-Allah-saww smiled, then said: ‘O father of so and so, today is your day’.
فقال الأشعث: ما أعلمني بمن تعني إن ذلك يفر منه الشيطان قال عليه السلام: يا بن قيس، لا آمن الله روعة الشيطان إذ قال
Al-Ash’as said, ‘You-asws have not made it known to me as to who is meant by that, from whom even the Satan-la would flee’. He-asws said: ‘O Ibn Qays, there was no safety with Allah-azwj from the sight of the Satan-la when he said it’.[94]
VERSE 121
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {121}
And when you went forth early in the morning from your family to assign the Momineen their positions for the fighting; and Allah is Hearing, Knowing [3:121]
علي بن إبراهيم، قال: حدثني أبي، عن صفوان، عن ابن مسكان، عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «سبب نزول هذه الآية أن قريشا خرجت من مكة تريد حرب رسول الله (صلى الله عليه و آله)، فخرج يبتغي موضعا للقتال
Ali Bin Ibrahim said, my father narrated to me, from Safwan, from Ibn Muskaan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The reason for the Revelation of this Verse was that the Quraysh went out from Makka intending war against Rasool-Allah-saww, so he-saww went out seeking a place for the fighting’.[95]
و عنه: عن الصادق (عليه السلام) و ابن مسعود: لما قصد أبو سفيان في ثلاثة آلاف من قريش إلى النبي (صلى الله عليه و آله) و يقال: في ألفين. منهم مائتا فارس، و الباقون ركب، لهم سبعمائة درع
And from him,
(It has been narrated) from Al-Sadiq-asws and Ibn Masoud: ‘(It was) when Abu Sufyan went out with three-thousands of Quraysh against the Prophet-saww’. And he said in ‘Alfeyn’ – ‘Among them were two hundred horsemen, and the rest were who rode (camels, mules etc.), for them were seven hundred armours (armoured men)’.[96]
VERSES 122 & 123
إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {122} وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ {123}
When two groups from you had shown cowardice, and Allah was the Guardian of them both, and upon Allah let the Momineen rely [3:122] And Allah Helped you at Badr when you were humble, therefore be fearing Allah, perhaps you may be grateful [3:123]
العياشي: عن أبي بصير، قال: قرأت عند أبي عبد الله (عليه السلام): وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ. فقال: «مه، ليس هكذا أنزلها الله إنما أنزلت: و أنتم قليل
Al Ayyashi, from Abu Baseer who said,
‘I recited in the presence of Abu Abdullah-asws And Allah Helped you at Badr when you were humble [3:123], so he-asws said: ‘Shh! It is not like this that Allah-azwj Revealed. But rather it was Revealed and you were fewer’.[97]
عن عبد الله بن سنان، عن أبي عبد الله (عليه السلام) قال: سأله أبي عن هذه الآية: وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ. قال: «ليس هكذا أنزله الله، ما أذل الله رسوله قط، إنما أنزلت: و أنتم قليل
From Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father -asws was asked about this Verse [3:123] And Allah did certainly assist you at Badr when you were humble. He-asws said: ‘Allah-azwj did not Reveal it like this. He-azwj did not humble Rasool-Allah-saww at all. But rather, it was Revealed [3:123] when you were fewer’.[98]
علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن هشام، عن أبي عبد الله (عليه السلام)، أنه سئل عن معنى قول طلحة بن أبي طلحة لما بارزه علي (عليه السلام): يا قضيم
Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Hisham,
(It has been narrated) from Abu Abdullah-asws having been asked about the meaning of the words of Talha Bin Abu Talha when he duelled against Ali-asws (at Badr), ‘O Biter!’
قال: «إن رسول الله (صلى الله عليه و آله) كان بمكة لم يجسر عليه أحد لموضع أبي طالب فأغروا به الصبيان، و كانوا إذا خرج رسول الله (صلى الله عليه و آله) يرمونه بالحجارة و التراب، فشكا ذلك إلى علي (عليه السلام)، فقال: بأبي أنت و أمي يا رسول الله، إذا خرجت فأخرجني معك
The Imam-asws said: ‘Rasool-Allah-saww was at Makka and no one would dare be against him-saww due to the position of Abu Talib-asws. They lured the young boys that whenever Rasool-Allah-saww comes out they should throw stones and dirt at him-saww. He-saww complained about that to Ali-asws who said: ‘May my-asws father-as and my-asws mother be sacrificed for you-saww, O Rasool-Allah-saww! Whenever you-saww go out, so bring me-asws out along with you-saww’.
فخرج رسول الله (صلى الله عليه و آله) و معه أمير المؤمنين (عليه السلام) فتعرض الصبيان لرسول الله (صلى الله عليه و آله) كعادتهم، فحمل عليهم أمير المؤمنين (صلوات الله عليه)، و كان يقضمهم في وجوههم و آنافهم و آذانهم، فكان الصبيان يرجعون باكين إلى آبائهم و يقولون: قضمنا علي، قضمنا علي، فسمي لذلك: القضيم
Rasool-Allah-saww went out, and with him-saww was Amir Al-Momineen-asws. The young boys presented themselves to Rasool-Allah-saww as was their habit. Amir Al-Momineen-asws attacked them and was biting them in their faces, and their necks and their ears. And the young boys were returning back to their fathers crying and saying: ‘Ali-asws has bitten us, Ali-asws has bitten us! So due to that he-asws was named as ‘the Biter’’.[99]
The Help Of Allah-azwj at Ohad
أبو علي الطبرسي، قال أبو عبد الله (عليه السلام): «نظر رسول الله (صلى الله عليه و آله) إلى جبرئيل بين السماء و الأرض على كرسي من ذهب، و هو يقول: لا سيف إلا ذو الفقار و لا فتى إلا علي
Abu Ali Al Tabarsy said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww looked towards Jibraeel-as between the sky and the earth upon a seat of gold and he-as was saying: ‘There is no sword except Zulfiqaar and there is no youth (Momin) except Ali-asws’.[100]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ نُعْمَانَ الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ انْهَزَمَ النَّاسُ يَوْمَ أُحُدٍ عَنْ رَسُولِ اللَّهِ (صلى الله عليه وآله) فَغَضِبَ غَضَباً شَدِيداً قَالَ وَ كَانَ إِذَا غَضِبَ انْحَدَرَ عَنْ جَبِينِهِ مِثْلُ اللُّؤْلُؤِ مِنَ الْعَرَقِ
Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Al-Kindy, from Ahmad Bin Al-Hassan Al-Maysamy, from Abaan Bin usmaan, from Mo’man Al-Razy, who has narrated:
Abu Abdullah-asws has said: ‘The people ran away being defeated on the Day of Ohad, from the Rasool-saww of Allah-azwj. So he-saww became angry with intense anger. He-asws said: ‘Whenever he-saww became angry, sweat would descend from his-saww forehead like pearls’.
قَالَ فَنَظَرَ فَإِذَا عَلِيٌّ (عليه السلام) إِلَى جَنْبِهِ فَقَالَ لَهُ الْحَقْ بِبَنِي أَبِيكَ مَعَ مَنِ انْهَزَمَ عَنْ رَسُولِ اللَّهِ فَقَالَ يَا رَسُولَ اللَّهِ لِي بِكَ أُسْوَةٌ قَالَ فَاكْفِنِي هَؤُلَاءِ فَحَمَلَ فَضَرَبَ أَوَّلَ مَنْ لَقِيَ مِنْهُمْ فَقَالَ جَبْرَئِيلُ (عليه السلام) إِنَّ هَذِهِ لَهِيَ الْمُوَاسَاةُ يَا مُحَمَّدُ فَقَالَ إِنَّهُ مِنِّي وَ أَنَا مِنْهُ فَقَالَ جَبْرَئِيلُ (عليه السلام) وَ أَنَا مِنْكُمَا يَا مُحَمَّدُ
He-asws said: ‘So he-saww looked around and there was Ali-asws by his-saww side. So he-saww said to him-asws: Join with the sons of your-asws father (and go after) the ones who have fled from the Rasool-saww Allah-azwj’. So he-asws said: ‘O Rasool-saww of Allah-azwj, you-saww are an example for me-asws’. He-saww said: ‘Then suffice me-saww against these (enemies)’. So he-asws rode and struck the first one he-asws met from them’. So Jibraeel-as said: ‘This is the consolation, O Muhammad-saww!’ He-saww said: ‘He-asws is from me-saww and I-saww am from him-asws’. So Jibraeel-as said: ‘And I am from you-asws both, O Muhammad-saww’.
فَقَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) فَنَظَرَ رَسُولُ اللَّهِ (صلى الله عليه وآله) إِلَى جَبْرَئِيلَ (عليه السلام) عَلَى كُرْسِيٍّ مِنْ ذَهَبٍ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ هُوَ يَقُولُ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ
Abu Abdullah-asws said: ‘So Rasool-Allah-saww looked towards Jibraeel-as who was on a seat of gold in between the sky and the earth and he-as was saying: ‘There is no sword except Zulfiqaar and no youth (Momin) like Ali-asws’.[101]
Reliance Upon Allah-azwj
و عنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن غير واحد، عن علي بن أسباط، عن أحمد بن عمر الحلال، عن علي بن سويد، عن أبي الحسن الأول (عليه السلام)، قال: سألته فقال: «التوكل على الله درجات، منها أن تتوكل على الله في أمورك كلها، فما فعل بك كنت عنه راضيا، تعلم أنه لا يألوك خيرا و فضلا، و تعلم أن الحكم في ذلك له، فتوكل على الله بتفويض ذلك [إليه] وثق [به] فيها و في غيرها
And from him (Yaqoub Kulayni), from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from Ahmad Bin Umar Al-Hilal, from Ali Bin Suweyd,
‘I asked Abu Al-Hassan-asws so he-asws said: ‘The reliance upon Allah-azwj has (different) levels. From these is that you should rely upon Allah-azwj in all your affairs. So whatever He-azwj Does with you, you should be pleased with it, knowing that He-azwj will not Leave out good and excellent from you, and knowing that the Decision with regards to that is His-azwj. So reply upon Allah-azwj and have confidence in Him-azwj with regards to it and other matters’.[102]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘The Emān has four pillars for it – the reliance upon Allah-azwj, and delegating the matter to Allah-azwj, and the pleasure with the Judgement of Allah-azwj, and the submission to the Command of Allah-azwj Mighty and Majestic’.[103]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The Emān has four pillars/foundations/dimensions – the pleasure with the Judgement of Allah-azwj, and the reliance upon Allah-azwj, and delegation of the matters to Allah-azwj, and the submission to the Command of Allah-azwj’.[104]
VERSES 124 & 125
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ {124} بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ {125}
When you were saying to the Momineen: Does it not suffice you that your Lord would Assist you with three thousand of the Angels Sent down? [3:124] Yes! if you remain patient and are fearing, and they (enemies) come upon you suddenly, your Lord will assist you with five thousand of the havoc-causing Angels [3:125]
عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن أبي جميلة، عن جابر، عن أبي جعفر (عليه السلام)، قال: «كانت على الملائكة العمائم البيض المرسلة يوم بدر
From him (Al Kulayni), from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazaal, from Abu Jameela, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Upon the Angels sent on the Day of Badr were white turbans’.[105]
محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن أبي همام، عن أبي الحسن (عليه السلام)، في قول الله عز و جل: مُسَوِّمِينَ. قال: «العمائم، اعتم رسول الله (صلى الله عليه و آله) فسدلها من بين يديه و من خلفه، و أعتم جبرئيل (عليه السلام) فسدلها من بين يديه و من خلفه
Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Hamaam,
(It has been narrated) from Abu Al-Hassan-asws, regarding the Words of Allah-azwj Mighty and Majestic havoc-causing Angels [3:125]. He-asws said: ‘The turbans. Rasool-Allah-saww wore it, so he-saww let it loose from the front and from the back, and Jibraeel-as wore it, so he-as let it loose from the front and from his-as back’.[106]
عن ضريس بن عبد الملك، عن أبي جعفر (عليه السلام)، قال: «إن الملائكة الذين نصروا محمدا (صلى الله عليه و آله) يوم بدر في الأرض ما صعدوا بعد و لا يصعدون حتى ينصروا صاحب هذا الأمر، و هم خمسة آلاف
From Zareys Bin Abdul Malik,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Angels who helped Muhammad-saww on the Day of Badr in the earth did not ascend afterwards nor will they be ascending until they help the Master of this Affair (Al-Qaim-ajfj), and they are five thousand (in number)’.[107]
VERSES 126 – 129
وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ {126} لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ {127}
And Allah did not Make it except as glad tidings for you, and for easing your hearts with it, and the victory is not, except from the Presence of Allah, the Mighty, the Wise [3:126] in order to cut off a party from those who are committing Kufr or suppress them, and they would be returning disappointed [3:127]
لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ {128} وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {129}
There isn’t anything for you from the matter, whether He Turns to them or Punishes them, for they are the unjust [3:128] And for Allah is whatever is in the skies and whatever is in the earth; He Forgives the one He so Desires to and Punishes the one He so Desires to; and Allah is Forgiving, Merciful [3:129]
الشيخ المفيد في (الاختصاص): عن محمد بن خالد الطيالسي، و محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن عمار بن مروان، عن المنخل بن جميل، عن جابر بن يزيد، قال: تلوت على أبي جعفر (عليه السلام) هذه الآية من قول الله: لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ
Al Sheykh Al Mufeed in Al Ikhtisaas, from Muhammad Bin Khalid Al Tayalasi, and Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Sinan, from Amaar Bin marwaan, from Al Mankhal Bin Jameel, from Jabir Bin Yazeed who said,
‘This Verse was recited to Abu Ja’far-asws from the Words of Allah-azwj There isn’t anything for you from the matter [3:128]’.
قال: «إن رسول الله (صلى الله عليه و آله) حرص أن يكون علي (عليه السلام) ولي الأمر من بعده، و ذلك الذي عنى الله لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ و كيف لا يكون له من الأمر شيء و قد فوض إليه فقال: ما أحل النبي فهو حلالت، و ما حرم النبي فهو حرام؟
He-asws said: ‘Rasool-Allah-saww was eager that Ali-asws would become the Master of the Command from after him-saww, and that is what is Meant by Allah-azwj There isn’t anything for you from the matter [3:128]. And how can there not be for him-saww from the affair anything and he-saww had delegated (the matters) to him-asws?’ He-asws said: ‘So whatever the Prophet-saww permitted, so it is Permissible, and whatever the Prophet-saww prohibited, so it is Prohibited?’[108]
العياشي: عن جابر الجعفي، قال: قرأت عند أبي جعفر (عليه السلام) قول الله: لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ. قال: «بلى و الله، إن له من الأمر شيئا و شيئا و شيئا، و ليس حيث ذهبت، و لكني أخبرك أن الله تبارك و تعالى لما أمر نبيه (صلى الله عليه و آله) أن يظهر ولاية علي (عليه السلام) فكر في عداوة قومه له، و معرفته بهم
Al Ayyashi, from Jabir Al Ju’fy who said,
‘I recited in the presence of Abu Ja’far-asws the Words of Allah-azwj There isn’t anything for you from the matter [3:128]. He-asws said: ‘Yes, by Allah-azwj! There is for him-saww in the affair, a thing, and a thing, and a thing, and it is not as where you are going with it. But, I-asws inform you that Allah-azwj Blessed and High, when He-azwj Commanded His-azwj Prophet-saww that he-saww should manifest the Wilayah of Ali-asws, he-saww thought regarding the enmity of his-saww people for him-asws, and recognised it with them.
و ذلك الذي فضله الله به عليهم في جميع خصاله: كان أول من آمن برسول الله (صلى الله عليه و آله) و بمن أرسله، و كان أنصر الناس لله تعالى و لرسوله (صلى الله عليه و آله)، و أقتلهم لعدوهما، و أشدهم بغضا لمن خالفهما، و فضل علمه الذي لم يساوره أحد، و مناقبه التي لا تحصى شرفا
And that is what Allah-azwj had Graced him-asws with against them in all of his-asws characteristics. He-asws was the first on who expressed belief in Rasool-Allah-saww and in what he-saww was Sent with, and to help the people for the Sake of Allah-azwj the High and His-azwj Rasool-saww, and killed both their enemies, and was most hateful to the one who opposed them, and his-asws Knowledge was superior which no one else had, and countless merits and honours which cannot be counted.
فلما فكر النبي (صلى الله عليه و آله) في عداوة قومه له في هذه الخصال، و حسدهم له عليها ضاق عن ذلك، فأخبر الله تعالى أنه ليس له من هذا الأمر شيء، إنما الأمر فيه إلى الله أن يصير عليا (عليه السلام) وصيه و ولي الأمر بعده
When the Prophet-saww thought regarding the enmity of his-saww people against him-asws with regards to these qualities, and their envy against him-asws he-saww was constricted from that. So Allah-azwj the High Informed him-saww that There isn’t anything for you from the matter [3:128], but rather, the matter regarding it is for Allah-azwj that He-azwj would Make Ali-asws to be his-saww successor-asws and the Master of the Command after him-saww.
فهذا عني الله، و كيف لا يكون له من الأمر شيء، و قد فوض الله إليه أن جعل ما أحل فهو حلال، و ما حرم فهو حرام، قوله: وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا؟
So, this is what Allah-azwj Means. And how can there not be anything for him-saww from the affair, and Allah-azwj had Delegated to him-saww that whatever he-saww were to permit so it is Permissible, and whatever he-saww were to forbid so it is Prohibited. His-azwj Words and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back [59:7]’.[109]
VERSES 130 & 131
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ {130} وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ {131}
O you who believe! Do not consume the usury, doubled and multiplied, and fear Allah, that you may be successful [3:130] And fear the Fire which has been prepared for the Kafirs [3:131]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) آكِلُ الرِّبَا وَ مُؤْكِلُهُ وَ كَاتِبُهُ وَ شَاهِدُهُ فِيهِ سَوَاءٌ
Ali Bin Ibrahim, form his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘The eater of the interest and its feeder, and its contractor, and its witness with regards to it are equal’.[110]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي رَأَيْتُ اللَّهَ تَعَالَى قَدْ ذَكَرَ الرِّبَا فِي غَيْرِ آيَةٍ وَ كَرَّرَهُ فَقَالَ أَ وَ تَدْرِي لِمَ ذَاكَ قُلْتُ لَا قَالَ لِئَلَّا يَمْتَنِعَ النَّاسُ مِنِ اصْطِنَاعِ الْمَعْرُوفِ
A number of our companions, from Ahmad Bin Abu Abdullah, form Usman Bin Isa, from Sama’at who said,
‘I said to Abu Abdullah-asws, ‘I see that Allah-azwj the Exalted has Mentioned the interest in another Verse and Repeated it’. So he-asws said: ‘Or do you know why that is so?’ I said, ‘No’. He-asws said: ‘Lest the people refrain from doing the good deeds’.[111]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَخْبَثُ الْمَكَاسِبِ كَسْبُ الرِّبَا
Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Sa’ad Bin Tareyf,
(It has been narrated) from Abu Ja’far-asws having said: ‘The worst of the earnings is the earning of the interest’.[112]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِرْهَمٌ رِبًا أَشَدُّ مِنْ سَبْعِينَ زَنْيَةً كُلُّهَا بِذَاتِ مَحْرَمٍ
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, form Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘One Dirham of interest is more grievous than seventy adulteries, all of these being with the ones with sanctity (incestuous)’.[113]
عنه، عن محمد بن علي، عن محمد بن سنان، عن فرات بن أحنف، عن أبي عبد الله عليه السلام، قال: ربح المؤمن على المؤمن ربا
From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Furaat Bin Ahnaf,
(It has been narrated) from Abu Abdullah-asws having said: ‘Profit of the Momin against the Momineen is interest (usury)’.[114]
VERSES 132 & 133
وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ {132} وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ {133}
And obey Allah and the Rasool, perhaps you may be Mercied [3:132] And hasten to Forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the skies and the earth, prepared for the pious [3:133]
فِي مَجْمَعِ الْبَيَانِ وَ رَوَى أَنَّ مَا بَيْنَ أَعْلَى دَرَجَاتِ الْجَنَّةِ وَ أَسْفَلِهَا مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
In Majma Al-Bayan, and it is reported (from the Imam-asws) that (the distance) what is between the top most level of the Paradise and its bottom-most, is what is between the sky and the earth’’.[115]
ابن شهر آشوب في (المناقب): قال في تفسير يوسف القطان، عن وكيع، عن الثوري، عن السدي، قال: كنت عند عمر بن الخطاب إذ أقبل عليه كعب بن الأشرف و مالك بن الصيف و حيي بن أخطب، فقالوا: إن في كتابكم جنة عرضها السماوات و الأرض، إذا كانت سعة جنة واحدة كسبع سماوات و سبع أرضين، فالجنان كلها يوم القيامة أين تكون؟ فقال عمر: لا أدري
Ibn Shehr Ashub in Al Manaqib said, ‘In the Tafseer of Yusuf Al Qataan, from Waki’e, from Al Sowry, from Al Sady who said,
‘I was in the presence of Umar Bin Al-Khattab when Ka’ab Al-Ashraf and Malik Bin Al-Sayf, and Hayy Bin Al-Akhtab came to him, so they said, ‘In your Book is a Garden as wide as the skies and the earth. When the width of one Garden is like the seven skies and the seven firmaments, so then all of the Gardens on the Day of Judgement, where would they be?’ So Umar said, ‘I don’t know’.
فبينما هم في ذلك إذ دخل علي (عليه السلام) فقال: «في أي شيء أنتم»؟ فألقى اليهودي المسألة عليه. فقال (عليه السلام) لهم: «خبروني أن النهار إذا أقبل الليل أين يكون [و الليل إذا أقبل النهار أين يكون]؟» قالوا له: في علم الله تعالى يكون. فقال علي (عليه السلام): «كذلك الجنان تكون في علم الله تعالى» فجاء علي (عليه السلام). إلى النبي (صلى الله عليه و آله) و أخبره بذلك، فنزل فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
So, whilst they were in the midst of that, Ali-asws entered, and he-asws said: ‘In what thing are you in (discussing)?’ The Jew cast the question to him-asws. He-asws said to them: ‘Inform me-asws that the day, when the night comes about, where does it go, and (about) the night, when the day comes about, where does it go?’ They said to him-asws: ‘It is in the Knowledge of Allah-azwj the High, where they go’. Ali-asws said: ‘Similar to that are the Gardens, they would be in the Knowledge of Allah-azwj the High’. Ali-asws came to the Prophet-saww and informed him-saww of that. Thus, was Revealed: so ask the People of the Reminder if you do not know [16:43]’.[116]
VERSE 134
الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ {134}
Those who are spending (benevolently) in ease as well as in hardship, and the restrainers of the anger, and the pardoners of people; and Allah Loves the good-doers [3:134]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه ، عن بعض أصحابه، عن مالك بن حصين السكوني، قال: قال أبو عبد الله (عليه السلام): «ما من عبد كظم غيظا إلا زاده الله عز و جل عزا في الدنيا و الآخرة، و قال الله عز و جل: وَ الْكاظِمِينَ الْغَيْظَ وَ الْعافِينَ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ [و أثابه الله مكان غيظه ذلك]
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from one of his companions, from Maalik Bin Haseyn Al Sakuny who said,
‘Abu Abdullah-asws said: ‘There is none from the servants who restrained his anger except that Allah-azwj Mighty and Majestic Increased for him in the world and the Hereafter. And Allah-azwj Mighty and Majestic Said and the restrainers of the anger, and the pardoners of people; and Allah Loves the good-doers [3:134]. And Allah-azwj Rewarded him in place of that anger’.[117]
المفيد في (إرشاده)، قال: أخبرني أبو محمد الحسن بن محمد، قال: حدثني جدي، قال: حدثني محمد بن جعفر و غيره، قالوا: وقف على علي بن الحسين (عليهما السلام) رجل من أهل بيته، فأسمعه و شتمه، فلم يكلمه، فلما انصرف قال لجلسائه: «قد سمعتم ما قال هذا الرجل، و أنا أحب أن تبلغوا معي إليه حتى تسمعوا ردي عليه». قال: فقالوا له: نفعل، و لقد كنا نحب أن تقول له و نقول
Al Mufeed in his Irshaad said, ‘Abu Muhammad Al Hassan Bin Muhammad informed me, from his grandfather, from Muhammad Bin Ja’far and someone else who said,
‘A man from his-asws family paused at Ali-asws Bin Al-Husayn-asws. So he called him-asws names, and swore (vulgarities) at him-asws. But, he-asws did not speak to him. So when he left, he-asws said to those seated around him-asws: ‘You have heard what this man has said, and I-asws would have loved to deliver what is with me-asws against him until you all hear my-asws response to him’. They said to him-asws, ‘We do, and we would love it that you-asws should say for him and we should also say it’.
قال: فأخذ نعليه و مشى و هو يقول: وَ الْكاظِمِينَ الْغَيْظَ وَ الْعافِينَ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ فعلمنا أنه لا يقول شيئا
He-asws took his slippers and walked and he-asws was saying and the restrainers of the anger, and the pardoners of people; and Allah Loves the good-doers [3:134], and we knew that he-asws had not said anything (against him).
قال: فخرج حتى أتى منزل الرجل فصرخ به، فقال: «قولوا له: هذا علي بن الحسين» قال: فخرج إلينا متوثبا للشر، و هو لا يشك أنه إنما جاء مكافئا له على بعض ما كان منه، فقال له علي بن الحسين (عليهما السلام): «يا أخي، إنك كنت وقعت علي آنفا و قلت، فإن كنت قد قلت ما في فإني استغفر الله منه، و إن كنت قلت ما ليس في فغفر الله لك
(The narrator) said, ‘So he-asws went out until he-asws came to the house of the man, so he-asws shouted out at it saying: ‘Say to him that this is Ali-asws Bin Al-Husayn-asws’. So he came out ready for the evil, and he had no doubt that he-asws had come with something equal to him upon some of what had come from himself. So Ali-asws Bin Al-Husayn-asws said to him: ‘O my-asws brother! You had come earlier to me-asws and said certain things about me-asws, so if it was as you had said with regards to me, so I-asws seek Forgiveness of Allah-azwj from it. And if it was not as you had said with regards to me-asws, then may Allah-azwj Forgive you’.
قال: فقبل الرجل بين عينيه، و قال: بل قلت فيك ما ليس فيك، و أنا أحق به
He (the narrator) said, ‘The man kissed him-asws in between the eyes, and said, ‘But, I said regarding you-asws what is not (to be found) in you-asws, and I am more deserving of it’.[118]
عنه، قال: أخبرني الحسن بن محمد، عن جده، قال: حدثني شيخ من أهل اليمن، قد أتت عليه بضع و سبعون سنة، قال: أخبرني رجل يقال له: عبد الله بن محمد، قال: سمعت عبد الرزاق يقول: جعلت فداك، جارية لعلي بن الحسين (عليهما السلام)، تسكب عليه الماء ليتهيأ للصلاة، فنعست فسقط الإبريق من يد الجارية فشجه، فرفع رأسه إليها، فقالت له الجارية: إن الله تعالى يقول: وَ الْكاظِمِينَ الْغَيْظَ قال: «قد كظمت غيظي» قالت: وَ الْعافِينَ عَنِ النَّاسِ قال لها: «عفا الله عنك» قالت: وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ قال: «اذهبي فأنت حرة لوجه الله
From him (Al Mufeed) who said, ‘Al Hassan Bin Muhammad informed me, from his grandfather, from a Sheykh from the people of Al Yemen who came to him after seven and some years, from a man called Abdullah Bin Muhammad, from Abdul Razaaq saying,
‘A maid came running with a jug of water to pour it for him-asws for the Salat. She was fatigued and the jug dropped from the hand of the maid, and it scarred him-asws. So he-asws raised his-asws head towards her, so she said to him-asws, ‘Allah-azwj the High is Saying and restrainers of the anger’. He-asws said: ‘I-asws have restrained my-asws anger’. She said, ‘and pardoners of the people’. He-asws said to her: ‘May Allah-azwj Forgive you’. She said, ‘and Allah Loves the good-doers [3:134]’. He-asws said: ‘Go! For you are now free, for the Sake of Allah-azwj’.[119]
في مجمع البيان «وَ الْعافِينَ عَنِ النَّاسِ» رَوَى أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: إِنَّ هَؤُلَاءِ فِي أُمَّتِي قَلِيلٌ إِلَّا مَنْ عَصَمَهُ اللَّهُ، وَ قَدْ كَانُوا كَثِيراً فِي الْأُمَمِ الْمَاضِيَةِ
In Majma Al Bayan,
‘And pardoners of the people [3:134] – It is reported that Rasool-Allah-saww said: ‘They are only a few in my-saww community except for the one Allah-azwj Protected him, and they used to be a lot among the past community’.[120]
VERSES 135 & 136
وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ {135} أُولَٰئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ الْعَامِلِينَ {136}
And those when they are committing an indecency or doing injustice to their own selves, are remembering Allah and asking Forgiveness for their sins – and who Forgives the sins except Allah? – and they do not persist upon what they are doing while they are knowing [3:135] (As for) them – their Reward is Forgiveness from their Lord, and Gardens beneath which rivers flow, being eternally therein, and excellent is the Recompense of the workers [3:135]
محمد بن يعقوب: عن أبي علي الأشعري، عن محمد بن سالم، عن أحمد بن النضر، عن عمرو ابن شمر، عن جابر، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ. قال: «الإصرار هو أن يذنب الذنب فلا يستغفر الله، و لا يحدث نفسه بتوبة، فذلك الإصرار
Muhammad Bin Yaqoub, from Abu Al Ashary, from Muhammad Bin Saalim, from Ahmad Bin Al Nazar, from Amro Ibn Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic and they do not persist upon what they are doing while they are knowing [3:135]. He-asws said: ‘The persistence – It is him committing the sin, so he does not seek Forgiveness of Allah-azwj, and does not discuss with himself (consider) for the repentance – so that is the persistence’.[121]
عنه، قال: حدثني علي بن إبراهيم، عن أبيه، عن ابن فضال، عن حفص بن المؤذن، عن أبي عبد الله (عليه السلام)، و عن محمد بن إسماعيل بن بزيع، عن محمد بن سنان، عن إسماعيل بن جابر، عن أبي عبد الله (عليه السلام) – في حديث طويل- قال يعظ أصحابه: «و إياكم و الإصرار على شيء مما حرم الله تعالى في ظهر القرآن و بطنه، و قد قال الله تعالى: وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ يعني المؤمنين قبلكم، إذا نسوا شيئا مما اشترط الله في كتابه عرفوا أنهم قد عصوا في تركهم ذلك الشيء، فاستغفروا و لم يعودوا إلى تركه، فذلك معنى قول الله: وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ
From him (Al Kulayni), from Ali Bin Ibrahim, from his father, from Ibn Fazaal, from Hafs Bin Al Mowzan, and from Muhammad Bin Ismail Bin Bazi’e, from Muhammad Bin Sinan, from Ismail Bin Jabir,
From Abu Abdullah-asws – in a lengthy Hadeeth – said advising his-asws companions: ‘And beware of persisting upon something from what Allah-azwj has Prohibited in the Apparent of the Quran and its Hidden. And Allah-azwj the Exalted has Said: and they do not persist upon what they are doing while they are knowing [3:135]. It means that the Momineen before them, when they forgot something from what Allah-azwj had Stipulated in His-azwj Book, would come to the realisation that they had disobeyed Allah-azwj in their avoidance of that thing. So they would seek Forgiveness and would not repeat it. So that is the meaning of the Words of Allah-azwj: and they do not persist upon what they are doing while they are knowing [3:135]’.[122]
ابن بابويه، قال: حدثني أبي، قال: حدثنا عبد الله بن جعفر الحميري، عن موسى بن جعفر بن وهب البغدادي، عن علي بن معبد، عن علي بن سليمان النوفلي، عن فطر بن خليفة، عن الصادق جعفر بن محمد (عليه السلام)، قال: «لما نزلت هذه الآية: وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ صعد إبليس جبلا بمكة، يقال له: ثور، فصرخ بأعلى صوته بعفاريته فاجتمعوا إليه، فقالوا: يا سيدنا، لم تدعونا؟! قال: نزلت هذه الآية، فمن لها؟ فقام عفريت من الشياطين، فقال: أنا لها بكذا و كذا. فقال: لست لها
Ibn Babuway said, ‘My father narrated to me, from Abdullah Bin Ja’far Al Humeyri, from Musa Bin Ja’far Bin Wahab Al Baghdady, from Ali Bin Ma’bad. From Ali Bin Suleyman Al Nowfaly, from Fatar Bin Jabalat,
(It has been narrated) from Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘When this Verse was Revealed and they do not persist upon what they are doing while they are knowing [3:135], Iblees-la ascended a mountain at Makka called Sowr. Then he-la shouted in a high voice for his-la devils to gather to him-la. They said, ‘O our Chief! Why did you-la call us?’ He-la said: ‘This Verse has been Revealed, so who will be for it?’ A devil from the Satans stood up and said, ‘I-la will be for it, by (doing) such and such and such and such’. He-la, ‘It is not for you’.
فقام آخر فقال مثل ذلك، فقال: لست لها. فقال الوسواس الخناس: أنا لها. فقال: بماذا؟ قال: أعدهم و أمنيهم حتى يواقعوا الخطيئة، فإذا واقعوا الخطيئة أنسيتهم الاستغفار. فقال: أنت لها. فوكله بها إلى يوم القيامة
Another one stood up and said similar to that. He-la said, ‘It is not for you’. So the Slinking Whisperer (a devil) stood up and said, ‘I am for it’. He-la said, ‘And by what?’ He said, ‘I will prepare them and make them feel secure until the error occurs. When the error does occur, I will make them forget the (seeking of) Forgiveness’. He-la said, ‘You are the one for it. I hereby allocate (this task) to you until the Day of Judgement’.[123]
عنه، قال: حدثنا محمد بن إبراهيم بن إسحاق (رحمه الله)، قال: حدثنا أحمد بن محمد الهمداني، قال: أخبرنا أحمد بن صالح بن سعد التميمي، قال: حدثنا موسى بن داود، قال: حدثنا الوليد بن هشام، قال: حدثنا هشام بن حسان، عن الحسن بن أبي الحسن البصري، عن عبد الرحمن بن تميم الدوسي، قال
From him, said, ‘It was narrated to us by Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Al Hamdany, from Ahmad Bin Salih Bin Sa’a Al Tameemy, from Musa Bin Dawood, from Al Waleed Bin Hisham, from Hisham Bin Hasaan, from Al Hassan Bin Abu Al Hassan Al Basry, from Abdul Rahman Bin Tameem Al Dowsy who said, ‘
دخل معاذ بن جبل على رسول الله (صلى الله عليه و آله) باكيا، فسلم فرد عليه السلام، ثم قال: «ما يبكيك، يا معاذ»؟ فقال: يا رسول الله، إن بالباب شابا طري الجسد، نقي اللون، حسن الصورة، يبكي على شبابه بكاء الثكلى على ولدها، يريد الدخول عليك. فقال النبي (صلى الله عليه و آله): «أدخل علي الشاب، يا معاذ
‘Muaz Bin Jabal-la came over to Rasool-Allah-saww crying. He greeted, and he-saww returned the greetings to him, then said: ‘What make you cry, O Muaz-la?’ He said, ‘O Rasool-Allah-saww! There is a young man at the door, of tender body, pure colour, beautiful face. He is crying over his youthfulness, the crying of a mother bereaved of her son. He wants to come ever to see you-saww’. The Prophet-saww said: ‘Enter the youth to come over to me-saww, O Muaz-la!’
فأدخله عليه، فسلم، فرد عليه السلام، فقال: «ما يبكيك، يا شاب»؟ فقال: و كيف لا أبكي و قد ركبت ذنوبا إن أخذني الله عز و جل ببعضها أدخلني نار جهنم، و لا أراني إلا سيأخذني بها، و لا يغفرها لي أبدا
He came over to him-saww and greeted. He-saww returned the greetings to him and he-saww said: ‘What makes you cry, O youth?’ He said, ‘And how can I not be crying and I have indulged in such a sin, if Allah-azwj Mighty and Majestic was to Seize me for (even) a part of it, He-azwj would Enter me into the Fire, and I do not see except that He-azwj would (surely) be Seizing me for it, and He-azwj would not Forgive it for me, ever!’
فقال رسول الله (صلى الله عليه و آله): «هل أشركت بالله شيئا»؟ قال: أعوذ بالله أن أشرك بربي شيئا
Rasool-Allah-saww said: ‘Have you associated anything with Allah-azwj (committed Shirk)?’ He said, ‘I seek Refuge with Allah-azwj from associating anything with my Lord-azwj’.
قال: «أقتلت النفس التي حرم الله»؟ قال: لا
He-saww said: ‘Have you killed the soul which Allah-azwj has Prohibited?’ He said, ‘No’.
فقال النبي (صلى الله عليه و آله): «يغفر الله لك ذنوبك، و إن كانت مثل الجبال الرواسي» قال الشاب: فإنها أعظم من الجبال الرواسي
The Prophet-saww said: ‘Allah-azwj will Forgive your sin for you, and even if it was like the immovable mountain’. The youth said, ‘But it is greater than the immovable mountain’.
فقال النبي (صلى الله عليه و آله): «يغفر الله لك ذنوبك، و إن كانت مثل الأرضين السبع، و بحارها، و رمالها، و أشجارها، و ما فيها من الخلق» قال: فإنها أعظم من الأرضين و بحارها و رمالها و أشجارها و ما فيها من الخلق
The Prophet-saww said: ‘Allah-azwj will Forgive your sin for you, and even if it was the like of the seven lands, and its oceans, and its grains of sand, and its trees, and whatever is therein from the creatures’. He said, ‘But it is greater than the lands, and its oceans, and its grains of sand, and its trees, and whatever is therein from the creatures’.
فقال النبي (صلى الله عليه و آله): «يغفر الله لك ذنوبك، و إن كانت مثل السماوات و نجومها، و مثل العرش و الكرسي» قال: فإنها أعظم من ذلك
The Prophet-saww said: ‘Allah-azwj will Forgive your sin for you, and even if it was the like of the skies and their stars, and like the Throne (العرش) and the Chair (الكرسي)’. He said, ‘But it is greater than that’.
فنظر النبي (صلى الله عليه و آله) كهيئة الغضبان، ثم قال: «ويحك يا شاب، ذنوبك أعظم من ربك»؟ فخر الشاب على وجهه، و هو يقول: سبحان الله ربي، ما من شيء أعظم من ربي، ربي أعظم يا نبي الله، الله أعظم من كل عظيم
The Prophet-saww looked as if he-saww was angry, then said: ‘Woe be unto you, O youth! Is your sin greater than your Lord-azwj?’ The youth fell down upon his face and he was saying, ‘Glory be to Allah-azwj, my Lord-azwj! There is nothing greater than my Lord-azwj. My Lord-azwj is greater, O Prophet-saww of Allah-azwj. Allah-azwj is greater than every greatness’.
فقال النبي (صلى الله عليه و آله): «فهل يغفر الذنب العظيم إلا الرب العظيم»؟ فقال الشاب: لا و الله، يا رسول الله. ثم سكت الشاب. فقال له النبي (صلى الله عليه و آله): «ويحك- يا شاب- ألا تخبرني بذنب واحد من نوبك»؟
The Prophet-saww said: ‘So can the great sin be Forgiven except by the Great Lord-azwj?’ The youth said, ‘No, by Allah-azwj, O Rasool-Allah-saww!’ Then the youth was silent. So the Prophet-saww said to him: ‘Woe be unto you-saww, O youth! Will you inform me-saww of one sin from your acts?’
قال: بلى، أخبرك، أني كنت أنبش القبور سبع سنين، أخرج الأموات و أنزع الأكفان، فماتت جارية من بعض بنات الأنصار، فلما حملت إلى قبرها و دفنت، و انصرف عنها أهلها، و جن عليهم الليل، أتيت قبرها فنبشتها، ثم استخرجتها و نزعت ما كان عليها من أكفانها، و تركتها مجردة على شفير قبرها و مضيت منصرفا
He said, ‘Yes’, I shall inform you-saww. I used to exhume the graves for seven years, extracting the deceased and removing the shrouds. Then a girl from one of the Helpers died. So when she was carried to her grave and buried, and her family members left, and the night shielded upon them, I came over to her grave and exhumed it. Then I took her out and removed what was upon her from her shroud, and left her naked by the edge of her grave, and I went away.
فأتاني الشيطان فأقبل يزينها لي، و يقول: أما ترى بطنها و بياضها، أما ترى وركيها؟! فلم يزل يقول لي هذا حتى رجعت إليها، و لم أملك نفسي حتى جامعتها و تركتها مكانها، فإذا أنا بصوت من ورائي، يقول: يا شاب، ويل لك من ديان يوم الدين، يوم يقفني و إياك كما تركتني عريانة في عسكر الموتى، و نزعتني من حفرتي و سلبتني أكفاني، و تركتني أقوم جنبة إلى حسابي، فويل لشبابك من النار. فما أظن أني أشم رائحة الجنة أبدا، فما ترى لي، يا رسول الله؟
The Satan-la came to me and turned to adorn her for me, and he-la was saying, ‘But, can’t you see her belly and her whiteness? Do you not see her hips?’ And he-la did not cease saying (like) this to me until I returned to her, and could not control myself until I copulated with her and left her in her place. Then there was a voice from behind me saying, ‘O youth! Woe be unto you from the Ruler of the Day of Judgment, the Day of my pausing, and beware, just as you left me naked among the army of the dead and removed me from my grave an plundered my shroud, and left me, I shall be standing for my Reckoning. Therefore, woe be unto your youthfulness, from the Fire’. Thus, I don’t think I would be smelling the aroma of the Paradise, ever! So, what do you-saww see for me, O Rasool-Allah-saww?’
فقال النبي (صلى الله عليه و آله): «تنح عني يا فاسق، إني أخاف أن أحترق بنارك، فما أقربك من النار
The Prophet-saww said: ‘Step aside from me, O corrupt one! I-saww fear that I-saww might be burnt by your Fire. How close you are from the Fire!’
ثم لم يزل (صلى الله عليه و آله) يقول و يشير إليه حتى أمعن من بين يديه فذهب، فأتى المدينة فتزود منها، ثم أتى بعض جبالها فتعبد فيها، و لبس مسحا، و غل يديه جميعا إلى عنقه، و نادى: يا رب، هذا عبدك بهلول، بين يديك مغلول، يا رب أنت الذي تعرفني، و زل مني ما تعلم يا سيدي، يا رب، إني أصبحت من النادمين، و أتيت نبيك تائبا فطردني و زادني خوفا، فأسألك باسمك و جلالك و عظمة سلطانك أن لا تخيب رجائي، سيدي و لا تبطل دعائي و لا تقنطني من رحمتك
Then he-saww did not cease saying and gesturing him away until he-saww went away from in front of him-saww. Then he came to Al-Medina and took provisions from it, then went over to one of its mountains and worshipped therein, and wore coarse (clothes), and tied both his hands to his neck and called out, ‘O Lord-azwj! This is Your-azwj servant Bahloul, tied up in in front of You-azwj. O Lord-azwj! You-azwj are the One-azwj Who Knows me, and Cause it to decline from me what You-azwj Know, O my Master-azwj! I have come to be from the regretful one and went over to Your-azwj Prophet-saww repentant, but he-saww repelled me and increased me in fear. I ask You-azwj, by Your-azwj Name and Your-azwj Majesty, and Greatness of Your-azwj Authority that You-azwj do not disappoint my hopes, my Master-azwj, and do not invalidate my supplication, and do not despair me from Your-azwj Mercy’.
فلم يزل يقول ذلك أربعين يوما و ليلة، تبكي له السباع و الوحوش، فلما تم له أربعون يوما و ليلة رفع يديه إلى السماء، و قال: اللهم ما فعلت في حاجتي؟ إن كنت استجبت دعائي، و غفرت خطيئتي، فأوح إلى نبيك، و إن لم تستجب دعائي، و لم تغفر لي خطيئتي، و أردت عقوبتي، فعجل بنار تحرقني أو عقوبة في الدنيا تهلكني، و خلصني من فضيحة يوم القيامة
He did not cease saying that for forty days and nights, (even) the predators and the beasts were crying for him. When forty days and nights were complete for him, he raised his hands to the sky and said, ‘O Allah-azwj! What did You-azwj do regarding my need? If You-azwj have Answered my supplication and Forgiven my mistake, then Reveal unto Your-azwj Prophet-saww. And if You-azwj did not Answer my supplication, and have not Forgiven my mistake for me, and You-azwj Intend to Punish me, them Cause a fire to incinerate me, or a punishment in the world to destroy me, and finish me off from the disgrace of the Day of Judgment’.
فأنزل الله تبارك و تعالى على نبيه (صلى الله عليه و آله): وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً يعني الزنا أَوْ ظَلَمُوا أَنْفُسَهُمْ يعني بارتكاب ذنب أعظم من الزنا، و نبش القبور، و أخذ الأكفان ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ يقول: خافوا الله فعجلوا التوبة وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ
Allah-azwj Blessed and Exalted Revealed unto His-azwj Prophet-saww: ‘And those when they are committing an indecency – meaning the adultery, or doing injustice to their own selves, – by indulging in a sin more grievous than the adultery, and exhuming the graves, and taking the shrouds, are remembering Allah and asking Forgiveness for their sins – He-azwj is Saying that they are fearing Allah-azwj and are doing the repentance. – and who Forgives the sins except Allah?
يقول الله عز و جل: أتاك عبدي- يا محمد- تائبا فطردته، فأين يذهب، و إلى من يقصد، و من يسأل أن يغفر له ذنبا غيري؟
Allah-azwj Mighty and Majestic is Saying: “My-azwj servant came to you-saww, O Muhammad-saww, repenting, but you-saww repelled him. So where would he go, and to whom would he aim for, and who can he ask for Forgive his sin for him apart from Me-azwj?”
ثم قال عز و جل: وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ يقول: لم يقيموا على الزنا، و نبش القبور، و أخذ الأكفان أُولئِكَ جَزاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ نِعْمَ أَجْرُ الْعامِلِينَ
Then the Mighty and Majestic Said: and they do not persist upon what they are doing while they are knowing. He-azwj is Saying: “They are not established upon the adultery, and exhuming the graves, an taking the shrouds, [3:135] (As for) them – their Reward is Forgiveness from their Lord, and Gardens beneath which rivers flow, being eternally therein, and excellent is the Recompense of the workers [3:135].
فلما نزلت هذه الآية على رسول الله (صلى الله عليه و آله) خرج و هو يتلوها و يتبسم «1». فقال لأصحابه: «من يدلني على ذلك الشاب»؟ فقال معاذ: يا رسول الله، بلغنا أنه في موضع كذا و كذا
When this Verse was Revealed unto Rasool-Allah-saww, he-saww came out and he-saww was smiling, and he-saww said to his-saww companions: ‘Who can point me to that youth?’ Muaz said, ‘O Rasool-Allah-saww! It has reached us that he is in such and such a place’.
فمضى رسول الله (صلى الله عليه و آله) بأصحابه حتى انتهوا إلى ذلك الجبل، فصعدوا إليه يطلبون الشاب، فإذا هم بالشاب قائم بين صخرتين، مغلولة يداه إلى عنقه، قد اسود وجهه، و تساقطت أشفار عينيه من البكاء، و هو يقول: سيدي، قد أحسنت خلقي و أحسنت صورتي، فليت شعري ما ذا تريد بي، أفي النار تحرقني أم في جوارك تسكنني؟
Rasool-Allah-saww went with his-saww companions until he-saww ended up to that mountain, and he-saww ascended it seeking the youth, and there was the youth standing between two rocks, his hand being tied to his neck, and his face having blackened, and the ends of his eyes having torn from the crying, and he was saying, ‘My Master-azwj! You-azwj Created my face as handsome. If only You-azwj could Make me aware of what is that which You-azwj intend with me. Is it in the Fire You-azwj would be Burning me or would You-azwj Make me dwell in Your-azwj vicinity?
اللهم إنك قد أكثرت الإحسان إلي و أنعمت علي، فليت شعري ماذا يكون آخر أمري، إلى الجنة تزفني، أم إلى النار تسوقني؟ اللهم إن خطيئتي أعظم من السماوات و الأرضين، و من كرسيك الواسع، و عرشك العظيم، فليت شعري تغفر خطيئتي، أم تفضحني بها يوم القيامة؟
O Allah-azwj! You-azwj have been of abundant Favours and Bounties upon me, so only if You-azwj could Make me aware what is that would be happening at the end of my affairs. Would You-azwj be Welcoming me to the Paradise, or be Ushering me to the Fire? O Allah-azwj! If my sin is greater than the skies and the earths, and Your-azwj Extensive Chair, if only You-azwj could Make me aware whether You-azwj have Forgiven my sin or You-azwj would be Disgracing me with it on the Day of Judgment?’
فلم يزل يقول نحو هذا و هو يبكي و يحثو التراب على رأسه، و قد أحاطت به السباع، و صفت فوقه الطير و هم يبكون لبكائه
He-azwj did not cease saying approximately this, and he was crying and spreading the dust upon his head, and the wild animals had surrounded him, and the birds were circling above him, and they were crying to his crying.
فدنا رسول الله (صلى الله عليه و آله) فأطلق يديه من عنقه، و نفض التراب عن رأسه، و قال: «يا بهلول، أبشر فإنك عتيق الله من النار
Rasool-Allah-saww approached him and freed his hand from his neck, and the shook off the dust from his head, and said: ‘O Bahloul! Receive glad tidings, for Allah-azwj has Emancipated you from the Fire’.
ثم قال (عليه السلام) لأصحابه: «هكذا تداركوا الذنوب، كما تداركها بهلول» ثم تلا عليه ما أنزل الله عز و جل فيه، و بشره بالجنة
Then he-saww said to his-saww companions: ‘Lit this is how you should be redressing the sins, just as Bahloul has redressed’. Then he-saww recited to him what Allah-azwj Mighty and Majestic had Revealed regarding him, and gave him glad tidings of the Paradise’’.[124]
لا صغيرة مع الإصرار، و لا كبيرة مع الاستغفار. و روي عن النّبيّ- صلّى اللّه عليه و آله-: ما اصرّ من استغفر، و إن عاد في اليوم سبعين مرّة
There is no minor (sin) along with the persistence (i.e. every minor sin persisted upon is no longer a minor sin), and there is no major (sin) along with the Forgiveness (i.e. it is Forgiven). And it is reported from the Prophet-saww: ‘And he is not persistent, the one who seeks Forgiveness, and even if he was to repeat it seventy times during the day’’. [125]
VERSES 137 & 138
قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ {137} هَٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ {138}
(Many) nations have passed away before you; therefore travel in the earth and see what was the end of the beliers [3:137] This is a Clarification for the people, and a Guidance and an Advice to the fearing ones [3:138]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زَيْدِ بْنِ الْوَلِيدِ الْخَثْعَمِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَال
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al-Husayn Bin Saeed together from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdullah Bin Muskaan, from Zayd Bin Al-Waleed Al-Khash’amy, from Abu Al-Rabi’e Al-Shamy who said:
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلُ فَقَالَ عَنَى بِذَلِكَ أَيِ انْظُرُوا فِي الْقُرْآنِ فَاعْلَمُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِكُمْ وَ مَا أَخْبَرَكُمْ عَنْهُ
He (the narrator) said, ‘And I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Say: Travel in the land, then look how was the end of those before [30:42]. So he-asws said: ‘It means by that, look in the Quran so you will come to know how was the eventual end of those who were before you, and what it is informing you about it’.[126]
[1] الكافي 8: 183/ 209
[2] تفسير العيّاشي 1: 184/ 85.
[3] الكافي 4: 61/ 3.
[4] الكافي 2: 126/ 1.
[5] مجمع البيان 2: 793.
[6] الكافي 5: 306/ 9.
[7] Tafseer Noor Al Saqalayn – V 3 P 93
[8] تفسير العيّاشي 1: 185/ 88
[9] الكافي 4: 189/ 7.
[10] المناقب 2: 43
[11] تفسير العيّاشي 1: 185/ 90.
[12] الاختصاص: 50.
[13] تفسير العيّاشي 1: 185/ 90.
[14] تفسير العيّاشي 1: 187/ 97
[15] علل الشرائع: 397/ 3
[16] تفسير العيّاشي 1: 187/ 93.
[17] تفسير العيّاشي 1: 187/ 94.
[18] تفسير العيّاشي 1: 187/ 96.
[19] الكافي 4: 526/ 7.
[20] علل الشرائع: 397/ 4.
[21] علل الشرائع: 397/ 2.
[22] علل الشرائع: 398/ 5.
[23] Tafseer Abu Hamza Al Sumaly – H 45
[24] Tafseer Abu Hamza Al Sumaly – H 46
[25] الكافي 4: 223/ 1.
[26] الكافي 4: 226/ 1
[27] الكافي 4: 545/ 25.
[28] علل الشرائع: 91/ 5
[29] تفسير العيّاشي 1: 189/ 102.
[30] تفسير العيّاشي 1: 189/ 104.
[31] تفسير العيّاشي 1: 190/ 107
[32] Al Kafi – V 4 – The Book of Hajj Ch 13 H 2
[33] Al Kafi – V 4 – The Book of Hajj Ch 13 H 1
[34] Al Kafi – V 4 – The Book of Hajj Ch 13 H 3
[35] الاحتجاج: 360
[36] الكافي 4: 265/ 5.
[37] الكافي 4: 264/ 1.
[38] الكافي 4: 266/ 1.
[39] التهذيب 5: 10/ 26، الاستبصار 2: 141.
[40] تفسير العيّاشي 1: 191/ 109
[41] تفسير العيّاشي 1: 192/ 113
[42] الكافي 4: 268/ 5.
[43] التهذيب 5: 18/ 52
[44] تفسير العيّاشي 1: 192/ 112.
[45] معاني الأخبار: 132/ 2
[46] ( 3) معاني الأخبار/ 132، ح 2.
[47] Shawaheed Al Tanzeel – V 1 P 76 H 89
[48] Tafseer Noor Al Saqalayn – V 1 P 85 H 784
[49] تفسير العيّاشي 1: 194/ 121.
[50] معاني الأخبار: 240/ 1.
[51] المناقب 2: 177
[52] تفسير العيّاشي 1: 193/ 119.
[53] Al Mahaasin – V 1 Bk 5 H 53
[54] Tafseer Noor Al Saqalayn – V 1 P 3 H 301
[55] تفسير العيّاشي 1: 194/ 123.
[56] تفسير العيّاشي 1: 194/ 122.
[57] الأمالي 1: 278، الصواعق المحرقة: 151، شواهد التنزيل 1: 131/ 180، ينابيع المودة: 274.
[58] المناقب 3: 76.
[59] الغيبة: 39/ 1
[60] خصائص أمير المؤمنين: 74
[61] الغيبة: 41/ 2.
[62] خصائص أمير المؤمنين: 74.
[63] تفسير القمّي 1: 108.
[64] Al Kafi – H 14656
[65] Tafseer Noor Al Saqalayn – V 3 P 162 H 314
[66] Tafseer Furaat – V 1 P 96 H 72
[67] Shawaheed Al Tanzeel V 1 P 169 H 178
[68] تفسير القمي 1: 108
[69] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 16
[70] تفسير العيّاشي 1: 195/ 127.
[71] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 2
[72] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 3
[73] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 4
[74] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 5
[75] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 9
[76] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 11
[77] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 13
[78] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 14
[79] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 15
[80] تفسير القمّي 1: 109
[81] Tafseer Imam Hassan Al Askariasws – S 268 (Extract)
[82] تفسير القمّي 1: 110.
[83] تفسير العيّاشي 1: 195/ 128.
[84] تفسير العيّاشي 1: 195/ 129.
[85] تفسير العيّاشي 1: 195/ 130.
[86] المناقب 3: 75
[87] تفسير العياشي 1: 196/ 131.
[88] المحاسن: 256/ 290.
[89] تفسير العياشي 1: 196/ 132.
[90] Al Mahaasin – V 1 Bk 5 H 292
[91] ( 14)- الأمالي 1: 374، مناقب ابن المغازلي: 50/ 73« قطعة منه».
[92] ( 1) الكافي 1/ 429، ح 82.
[93] ( 2) الكافي 1/ 435.
[94] Kitaab Sulaym Bin Qays Al Hilali – H 15 (Extract)
[95] تفسير القمّي 1: 110.’
[96] مناقب ابن شهر آشوب 1: 191.
[97] تفسير العيّاشي 1: 196/ 133.
[98] تفسير العيّاشي 196/ 134.
[99] تفسير القمّي 1: 114
[100] 1- مجمع البيان 2: 826 مناقب ابن المغازلي: 197/ 234، ذخائر العقبى: 74 الرياض النضرة 3: 155 ينابيع المودة: 209. […..]
[101] Al Kafi – H 14538
[102] الكافي 2: 53/ 5
[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 2
[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 5
[105] الكافي 6: 461/ 3
[106] الكافي 6: 460/ 2
[107] تفسير العيّاشي 1: 197/ 138.
[108] الاختصاص: 332.
[109] تفسير العيّاشي 1: 197/ 139
[110] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 2
[111] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 7
[112] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 12
[113] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 1
[114] Al Mahaasin – V 1 Bk 3 H 73
[115] Tafseer Noor Al Saqalayn – V 3 P 167 H 123
[116] المناقب 2: 352.
[117] الكافي 2: 89/ 5
[118] الإرشاد: 257.
[119] الإرشاد 257
[120] Tafseer Noor Al Saqalayn – V 1 P 390 H 361
[121] الكافي 2: 219/ 2.
[122] الكافي 8: 10/ 1.
[123] الأمالي: 376/ 5.
[124] الأمالي: 45/ 3.
[125] ( 4) أنوار التنزيل 1/ 182.
[126] Al Kafi – H 14797 (Extract)