AL-TAWBA (Chapter 9) Verses 31 – 54

VERSE 31

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا ۖ لَا إِلَٰهَ إِلَّا هُوَ ۚ سُبْحَانَهُ عَمَّا يُشْرِكُونَ {31}

They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Mariam (as a Lord), and they were not Commanded except for worshipping One God. There is no god except Him. Glorious is He from what they are associating [9:31]

Prohibition of emulating (doing Taqleed of) a priest

و قال ع إياكم و التقليد فإنه من قلد في دينه هلك إن الله تعالى يقول اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فلا و الله ما صلوا لهم و لا صاموا و لكنهم أحلوا لهم حراما و حرموا عليهم حلالا فقلدوهم في ذلك فعبدوهم و هم لا يشعرون

And he^-asws Imam Ja’far Al-Sadiq^-asws said: ‘Beware of Taqleed! The one who does Taqleed in his religion is destroyed! Allah^-azwj the Exalted is Saying: They are taking their Rabbis and their Monks as lords besides Allah [9:31]. No, by Allah^-azwj! They neither prayed Salat to them nor did they Fast for them, but whenever they (priests) permitted a Prohibition for them, and prohibited upon them a Permissible, they (people) emulated them (did their Taqleed) in that. Thus, they worshipped them and there were not realising’.[1]

قال: و روى الثعلبي، بإسناده عن عدي بن حاتم، قال: أتيت رسول الله (صلى الله عليه و آله) و في عنقي صليب من ذهب، فقال لي: «يا عدي، اطرح هذا الربق من عنقك». قال: فطرحته ثم انتهيت إليه، و هو يقرأ من سورة براءة هذه الآية اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً حتى فرغ منها. فقلت له: إنا لسنا نعبدهم؟

(Al-Tabarsy) said, ‘Al Sa’alby reported by his chain, from Udayy Bin Hatim who said,

‘I went over to Rasool Allah^-saww and in my neck was a cross (made) of gold, so he^-saww said to me: ‘O Udayy! Drop this idol from your neck!’ He said, ‘So I dropped it then ended up to him^-saww, and he^-saww was reciting this Verse from Surah Bara’at: They are taking their Rabbis and their Monks as lords besides Allah [9:31], until he^-saww was free from it. So, I said to him^-saww, ‘(But) we are not worshipping them?’

فقال: «أليس يحرمون ما أحل الله فتحرمونه، و يحلون ما حرم الله فتستحلونه؟» قال: فقلت: بلى، قال: «فتلك عبادتهم

He^-saww said: ‘Aren’t they prohibiting what Allah^-azwj Permitted, so you are prohibiting it, and they are permitting what Allah^-azwj Prohibited, so you are permitting it?’ He said, ‘I said, ‘Yes (they are)’. He^-saww said: ‘So that (equates to) worshipping them’’.[2]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ لَمَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: They are taking their Rabbis and their Monks as lords besides Allah [9:31]. So he^-asws said: ‘But, by Allah^-azwj, they (priests) did not invite them (people) to worship them, and had they invited them so, they would not have responded to them, but they (priests) permitted for them the Prohibition, and prohibited upon them the Permissible. Thus, they (people) worshipped them (followed their opinions rather than Divine Laws) from (a perspective) they were not aware of’.[3]

و عنه: عن أبيه، عمن ذكره، عن عمرو بن أبي المقدام، عن رجل، عن أبي جعفر (عليه السلام)، في قول الله تعالى: اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ، قال: «و الله ما صلوا لهم و لا صاموا، و لكن أطاعوهم في معصية الله

And from him, from his father, from the one who mentioned it, from Amro Bin Abu Al Maqdam, from a man,

(It has been narrated) from Abu Ja’far^-asws, regarding the Words of Allah^-azwj the Exalted: They are taking their Rabbis and their Monks as lords besides Allah [9:31], he^-asws said: ‘By Allah^-azwj! Neither did they (people) pray Salat to them, nor Fast, but they obeyed them in disobedience to Allah^-azwj’.[4]

أحمد بن محمد بن خالد البرقي: عن محمد بن خالد، عن حماد، عن ربعي بن عبد الله، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قول الله: اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ، قال: «و الله ما صلوا لهم و لا صاموا، و لكن أحلوا لهم حراما، و حرموا عليهم حلالا، فاتبعوهم

Ahmad Bin Muhammad Bin Khalid Al Barqy, from Muhammad Bin Khalid, from Hamad, from Rabie Bin Abdullah, from Abu Baseer,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj: They are taking their Rabbis and their Monks as lords besides Allah [9:31]. He^-asws said: ‘By Allah^-azwj! They (people) neither prayed Salat to them nor did they Fast (for them). But, they (priests) permitted Prohibitions for them, and they prohibited the Permissible upon them, so they (people) followed them (priests)’.[5]

عن جابر، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ، قال: «أما إنهم لم يتخذوهم آلهة، إلا أنهم أحلوا حراما فأخذوا به، و حرموا حلالا فأخذوا به، فكانوا أربابا من دون الله

From Jabir,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj: They are taking their Rabbis and their Monks as lords besides Allah [9:31]. He^-asws said: ‘But, they did not take them as gods, except that they (priests) were permitting a Prohibition so they were taking with it, and they were prohibiting a Permissible so they were taking with it. Thus they were lords from besides Allah^-azwj’.[6]

علي بن إبراهيم، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ وَ الْمَسِيحَ ابْنَ مَرْيَمَ، قال: «أما المسيح فبعض، عظموه في أنفسهم حتى زعموا أنه إله، و أنه ابن الله. و طائفة منهم قالوا: ثالث ثلاثة. و طائفة منهم قالوا: هو الله

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: They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Mariam (as a Lord) [9:31] He^-asws said: ‘And as for the Messiah^-as, so some of them magnified him^-as within themselves until they claimed that he^-as is a God, and he^-as is a son of Allah^-azwj. And a group from them said, ‘Third of the three’. And a group among them said, ‘He^-as is Allah^-azwj’.

و أما قوله: أَحْبارَهُمْ وَ رُهْبانَهُمْ فإنهم أطاعوهم و أخذوا بقولهم، و اتبعوا ما أمروهم به، و دانوا بما دعوهم إليه، فاتخذوهم أربابا بطاعتهم لهم و تركهم أمر الله و كتبه و رسله، فنبذوه وراء ظهورهم، و ما أمرهم به الأحبار و الرهبان اتبعوه و أطاعوهم و عصوا الله، و إنما ذكر هذا في كتابنا لكي يتعظ به، فعير الله بني إسرائيل بما صنعوا، يقول الله: وَ ما أُمِرُوا إِلَّا لِيَعْبُدُوا إِلهاً واحِداً لا إِلهَ إِلَّا هُوَ سُبْحانَهُ عَمَّا يُشْرِكُونَ

And as for His^-azwj Words: their Rabbis and their Monks [9:31], so they (people) obeyed them and took to their words, and followed them whatever they ordered them for, and made it a Religion what they called them to. Thus they took them (priests) as Lords by their obedience to them, and they made them leave the Command of Allah^-azwj, and His^-azwj Book, and His^-azwj Rasool^-saww. So they threw it behinds their backs. And whatever the Rabbis and the Monks ordered them with, they followed it and obeyed them, and disobeyed Allah^-azwj. But rather, this is Mentioned in our Book in order to learn from it. So Allah^-azwj Admonished the Children of Israel for what they were doing. Allah^-azwj is Saying: and they were not Commanded except for worshipping One God. There is no god except him. Glorious is He from what they are associating [9:31]’.[7]

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ وَ عَلِيِّ بْنِ أَسْبَاطٍ فِيمَا أَعْلَمُ عَنْ بَعْضِ رِجَالِهِمَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ مِنَ الْعُلَمَاءِ مَنْ يُحِبُّ أَنْ يَخْزُنَ عِلْمَهُ وَ لَا يُؤْخَذَ عَنْهُ فَذَاكَ فِي الدَّرْكِ الْأَوَّلِ مِنَ النَّارِ

It was narrated to us by Muhammad Bin ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad, from Al Hassan Bin Musa Al Khashab, from Ismail Bin Mihran and Ali Bin Asbat in what he knew from one of their men, said,

‘Abu Abdullah^-asws said: ‘From the scholars is one who loves to hoard his knowledge, and do not take from him, so that one would be in the first level of the Fire.

وَ مِنَ الْعُلَمَاءِ مَنْ إِذَا وُعِظَ أَنِفَ وَ إِذَا وَعَظَ عَنَّفَ‏ فَذَاكَ فِي الدَّرْكِ الثَّانِي مِنَ النَّارِ

And from the scholars is one, who when he is advised, becomes arrogant, and when he advises, he is harsh. So, that one would be in the second level of the Fire.

وَ مِنَ الْعُلَمَاءِ مَنْ يَرَى أَنْ يَضَعَ الْعِلْمَ عِنْدَ ذَوِي الثَّرْوَةِ وَ الشَّرَفِ وَ لَا يَرَى لَهُ فِي الْمَسَاكِينِ وَضْعاً فَذَاكَ فِي الدَّرْكِ الثَّالِثِ مِنَ النَّارِ

And from the scholars is one who views that he should place his knowledge with the ones with wealth and nobility, and he does not see for him a placement among the poor. So that one would be in the third level of the Fire.

وَ مِنَ الْعُلَمَاءِ مَنْ يَذْهَبُ فِي عِلْمِهِ مَذْهَبَ الْجَبَابِرَةِ وَ السَّلَاطِينِ فَإِنْ رُدَّ عَلَيْهِ شَيْ‏ءٌ مِنْ قَوْلِهِ أَوْ قُصِّرَ فِي شَيْ‏ءٍ مِنْ أَمْرِهِ غَضِبَ‏ فَذَاكَ فِي الدَّرْكِ الرَّابِعِ مِنَ النَّارِ

And from the scholars is one who goes in his knowledge in the direction of the tyrants and the ruling authorities, and if something from his words is rejected upon him, or something from his matter is reduced (like less respect, money etc.), he is angered. So, that one would be in the fourth level of the Fire.

وَ مِنَ الْعُلَمَاءِ مَنْ يَطْلُبُ أَحَادِيثَ الْيَهُودِ وَ النَّصَارَى لِيُغْزِرَ بِهِ وَ يُكْثِرَ بِهِ‏ حَدِيثَهُ فَذَاكَ فِي الدَّرْكِ الْخَامِسِ مِنَ النَّارِ

And from the scholars is one who seeks the narrations of the Jews and the Christians in order to increase with it and be more with it in his discussions (narrations). So that one would be in the fifth level of the Fire.

وَ مِنَ الْعُلَمَاءِ مَنْ يَضَعُ نَفْسَهُ لِلْفُتْيَا وَ يَقُولُ سَلُونِي وَ لَعَلَّهُ لَا يُصِيبُ حَرْفاً وَاحِداً وَ اللَّهُ لَا يُحِبُّ الْمُتَكَلِّفِينَ فَذَاكَ فِي الدَّرْكِ السَّادِسِ مِنَ النَّارِ

And from the scholars is one who places himself for the youths and he is saying, ‘Ask me’, and perhaps he would not be hit by one letter (one question from them), and Allah^-azwj does not Love the pretenders. So that one would be in the sixth level of the Fire.

وَ مِنَ الْعُلَمَاءِ مَنْ يَتَّخِذُ عِلْمَهُ مُرُوءَةً وَ عَقْلًا فَذَاكَ فِي الدَّرْكِ السَّابِعِ مِنَ النَّارِ.

And from the scholars is one who takes his knowledge for sense of honour and intellect. So that one would be in the seventh level of the fire’’.[8]

VERSE 32

يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ {32}

They are intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light, and even though the Kafirs dislike it [9:32]

The Light of Allah^-azwj

و عنه: عن أحمد بن إدريس، عن الحسين بن عبد الله، عن محمد بن الحسن و موسى بن عمر، عن الحسن بن محبوب، عن محمد بن الفضيل، عن أبي الحسن (عليه السلام)، قال: سألته عن قول الله عز و جل: يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ، قال: «يريدون ليطفئوا ولاية أمير المؤمنين (عليه السلام) بأفواههم

And from him, from Ahmad Bin Idrees, from Al Husayn Bin Abdullah, from Muhammad Bin Al Hassan and Musa Bin Umar, from Al Hassan Bin Mahboub, from Muhammad Bin Al Fazeyl,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic They are intending to extinguish the Light of Allah with their mouths [9:32], he^-asws said: ‘They are intending to extinguish the Wilayah of Amir-Al-Momineen^-asws with their mouths (talk)’.[9]

محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، عن علي بن مرداس، قال: حدثنا صفوان بن يحيى، و الحسن بن محبوب، عن أبي أيوب، عن أبي خالد الكابلي، قال سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا

Muhammad Bin Yaqoub, from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Ali Bin Mardaas, from Safwan Bin Yahya, and Al-Hassan Bin Mahboub, from Abu Ayoub, from Abu Khalid Al-Kalby who said:

فقال: «يا أبا خالد، النور و الله الأئمة (عليهم السلام) من آل محمد (صلى الله عليه و آله) إلى يوم القيامة، و هم و الله نور الله الذي أنزل، و هم و الله نور الله في السماوات و الأرض

He^-asws (Abu Ja’far^-asws) said: ‘O Abu Khalid! By Allah^-azwj! The Light are the Imams^-asws from the Progeny^-asws of Muhammad^-saww up to the Day of Judgement. By Allah^-azwj! And they^-asws are the Light which Allah^-azwj Sent down. By Allah^-azwj! And they^-asws are the Light of Allah^-azwj in the skies and the earth.

و الله- يا أبا خالد- لنور الإمام في قلوب المؤمنين أنور من الشمس المضيئة بالنهار، و هم و الله ينورون قلوب المؤمنين و يحجب الله عز و جل نورهم عمن يشاء فتظلم قلوبهم

By Allah^-azwj! O Abu Kahlid! The Light of the Imam^-asws in the hearts of the Momineen is more illuminating than the bright sun during the day. By Allah^-azwj! And they^-asws are illuminating the hearts of the Momineen, and Allah^-azwj Mighty and Majestic Veils their^-asws Light from the one whom He^-azwj so Desires to, so their hearts become darkened.

و الله- يا أبا خالد- لا يحبنا عبد، و يتولانا حتى يطهر الله قلبه، و لا يطهر الله قلب عبد حتى يسلم لنا و يكون سلما لنا، فإذا كان سلما لنا سلمه الله من شديد الحساب، و آمنه من فزع يوم القيامة الأكبر

By Allah^-azwj! O Abu Khalid! A servant does not love us^-asws and befriend us^-asws until Allah^-azwj Cleans his heart. And Allah^-azwj does not Clean the heart of a servant until he submits to us^-asws and becomes submissive to us^-asws. So when he is submissive to us^-asws, Allah^-azwj Keeps him Safe from the difficult Accounting, and Gives him security from the great panic on the Day of Judgement’.[10]

محمد بن الحسين، عن محمد بن وهبان، عن أحمد بن جعفر الصولي، عن علي بن الحسين، عن حميد بن الربيع، عن هشيم بن بشير، عن أبي إسحاق الحارث بن عبد الله الحاسدي، عن‏ علي (عليه السلام) قال: «صعد رسول الله (صلى الله عليه و آله) المنبر فقال: إن الله نظر إلى أهل الأرض نظرة فاختارني منهم، ثم نظر ثانية فاختار عليا أخي و وزيري و وارثي و وصيي، و خليفتي في أمتي، و ولي كل مؤمن بعدي

Muhammad Bin Al Husayn, from Muhammad Bin Wahban, from Ahmad Bin Ja’far Al Sowly, from Ali Bin Al Husayn, from Hameed Bin Al Rabi’e, from Hasheem Bin Basheer, from Abu Is’haq Al Haris Bin Abdullah Al Hasidy,

Ali^-asws has said: ‘Rasool Allah^-saww ascended the Pulpit, and he^-saww said: ‘Allah^-azwj looked at the people of the earth with a Consideration, so He^-azwj Chose me^-saww from them. Then He^-azwj Looked with a second Consideration, so He^-azwj Chose Ali^-asws, as my^-saww brother, and my^-saww Vizier, and my^-saww inheritor, and my^-saww successor^-asws, and my^-saww Caliph in my^-saww community, and my^-saww Guardian of every Momin after me^-saww.

من تولاه تولى الله، و من عاداه عادى الله، و من أحبه أحبه الله، و من أبغضه أبغضه الله، و الله لا يحبه إلا مؤمن، و لا يبغضه إلا كافر، و هو نور الأرض بعدي و ركنها، و هو كلمة التقوى و العروة الوثقى

The one who befriends him^-asws has befriended Allah^-azwj, and the one who is inimical to him^-asws is an enemy of Allah^-azwj. And the one who loves him^-asws would be Loved by Allah^-azwj, and the one who hates him^-asws would be Hated by Allah^-azwj. And Allah^-azwj does not Love (anyone) except for a Momin, and does not hate (anyone) except for a Kafir. And he^-asws is the Light of the earth after me^-saww and its Pillar. And he^-asws is the Pious Word (كلمة التقوى) and the Firmest Handle (العروة الوثقى)’.

ثم تلا رسول الله (صلى الله عليه و آله) يُرِيدُونَ أَنْ يُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ الْكافِرُونَ. يا أيها الناس، ليبلغ مقالتي هذه شاهدكم غائبكم، اللهم إني أشهدك عليهم

Then Rasool Allah^-saww recited: They are intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light, and even though the Kafirs dislike it [9:32]. O you people! These words of mine^-saww, those who are present should make it reach to those who are absent! O Allah^-azwj! I^-saww am a witness over them.

أيها الناس، و إن الله نظر ثالثة، و اختار بعدي و بعد علي بن أبي طالب أحد عشر إماما، واحدا بعد واحد، كلما هلك واحد قام واحد، كمثل نجوم السماء، كلما غاب نجم طلع نجم، هداة مهديون، لا يضرهم كيد من كادهم، و خذلان من خذلهم

O you people! And Allah^-azwj Looked for a third Consideration, and Chose, for after me^-saww and after Ali^-asws Bin Abu Talib^-asws, eleven Imams^-asws, one after the other. Every time one passes away, another one stands in his^-asws place, like the stars of the sky, every time a stars goes into hiding, another one emerges. They^-asws are the Guided ones. The plots of the plotters do not harm them, and the one who abandons them^-asws gets Abandoned (by Allah^-azwj).

[هم‏] حجة الله في أرضه، و شهداؤه على خلقه، من أطاعهم أطاع الله، و من عصاهم عصى الله، هم مع القرآن و القرآن معهم، لا يفارقهم و لا يفارقونه حتى، يردوا علي الحوض

They^-asws are the Divine Authorities of Allah^-azwj in His^-azwj earth, and witnesses over His^-azwj creation. The one who obeys them^-asws obeys Allah^-azwj, and the one who disobeys them^-asws disobeys Allah^-azwj. They^-asws are with the Quran and the Quran is with them. Neither will it separate from them^-asws nor will they^-asws separate from it until they return to me^-saww at the Fountain’.[11]

The above Hadeeth continues in Kitab Suleym Bin Qays Al Hilali with this: –

أول الأئمة أخي علي خيرهم، ثم ابني الحسن ثم ابني الحسين ثم تسعة من ولد الحسين، وأمهم ابنتي فاطمة، صلوات الله عليهم. ثم من بعدهم جعفر بن أبي طالب ابن عمي وأخو أخي، وعمي حمزة بن عبد المطلب

The first of the Imams^-asws is my^-saww brother Ali^-asws who is the best of them^-asws. Then, my^-saww son Al-Hassan^-asws, and my^-saww son Al-Husayn. Then, nine from the sons^-asws of Al-Husayn^-asws, and their^-asws mother is my^-saww daughter Fatima^-asws, may Peace be upon them^-asws. Then, after them^-asws, the best is Ja’far Bin Abu Talib^-asws the son of my^-saww uncle^-asws and the brother of my^-saww brother^-asws, and my^-saww uncle Hamza^-asws Bin Abd Al-Muttalib^-asws.

ألا إني محمد بن عبد الله. أنا خير المرسلين والنبيين، وفاطمة ابنتي سيدة نساء أهل الجنة، وعلي وبنوه الأوصياء خير الوصيين، وأهل بيتي خير أهل بيوتات النبيين وابناي سيدا شباب أهل الجنة

Indeed! I^-saww am Muhammad Bin Abd Allah^-saww. I^-saww am the best of the Messengers^-as and the Prophets^-as, and Fatima^-asws my^-saww daughter is the Chieftess of the women of the Paradise, and Ali^-asws and his^-asws successor sons^-asws are the best of the successors^-as, and the People^-asws of my^-saww Household are the best of the people of the households of the Prophets^-as, and my^-saww two sons^-asws are the Chiefs of the youths of the Paradise.

أيها الناس، إن شفاعتي ليرجوها رجاءكم، أفيعجز عنها أهل بيتي؟ ما من أحد ولده جدي عبد المطلب يلقى الله موحدا لا يشرك به شيئا إلا أدخله الجنة ولو كان فيه من الذنوب عدد الحصى وزبد البحر

O you people! As for my^-saww intercession, it is what you hope for, and it is your desire. Do you reckon that the People^-asws of my^-saww Household will be deprived of it? There is none from the children of my^-saww grandfather Abd Al-Muttalib^-asws who will meet Allah^-azwj as a ‘Mushrik’ (Polytheist), not having associated the slightest of anything by it, but he will enter the Paradise, even though his sins may equal the number of the pebbles, and the foam of the sea.

أيها الناس، عظموا أهل بيتي في حياتي ومن بعدي وأكرموهم وفضلوهم، فإنه لا يحل لأحد أن يقوم من مجلسه لأحد إلا لأهل بيتي. إني لو أخذت بحلقة باب الجنة ثم تجلى لي ربي تبارك وتعالى فسجدت وأذن لي بالشفاعة، لم أوثر على أهل بيتي أحدا

O you people! Magnify the Members^-asws of my^-saww Household in my^-saww lifetime and after me^-saww, and honour them^-asws and prefer them^-asws, for it is not permissible for anyone to stand up from his place for anyone else except for the people^-asws of my^-saww Household. If I^-saww were to grab hold of the Door of the Paradise, then my^-saww Lord^-azwj Blessed and High is Manifested for me^-saww, so I^-saww will prostrate and He^-azwj will Permit me^-saww for the intercession, I^-saww will not give priority to anyone over the People^-asws of my^-saww Household.

أيها الناس، انسبوني من أنا؟ فقام إليه رجل من الأنصار فقال: نعوذ بالله من غضب الله ومن غضب رسوله، أخبرنا – يا رسول الله – من الذي آذاك في أهل بيتك حتى نضرب عنقه وليبر عترته

O you people! Look at my^-saww lineage. Who am I^-saww?’ So a man from the Helpers stood up and said, ‘We seek refuge with Allah^-azwj from the Wrath of Allah^-azwj, and from the wrath of His^-azwj Messenger^-saww. Inform us, O Messenger of Allah^-saww, who is the one who has hurt you^-saww with regards to the People^-asws of your^-saww Household, so that we may strike his neck-off and his family becomes ineffective’.

فقال: انسبوني، أنا محمد بن عبد الله بن عبد المطلب بن هاشم حتى انتسب إلى نزار، ثم مضى في نسبه إلى إسماعيل بن إبراهيم خليل الله، ثم قال: إني وأهل بيتي بطينة طيبة من تحت العرش إلى آدم نكاح غير سفاح لم يخالطنا نكاح الجاهلية

He^-saww said: ‘I^-saww will introduce my^-saww lineage. I^-saww am Muhammad^-saww Bin Abd Allah^-asws bin Abd Al-Muttalib^-asws Bin Hashim^-asws’ – until he^-saww mentioned the lineage up to Nazaar, then continued in his lineage up to Ismail^-as bin Ibrahim^-as, the Friend (Khaleel) of Allah^-azwj, then said – ‘I^-saww and the People^-asws of my^-saww Household are by the good clay from underneath the Throne, up to Adam^-as, our (lineage) is through (holy) matrimony and not through adultery (as some of you). Do not include us^-asws in (those who were born as a result of) the marriages of the ignorance.[12]

فِي تَفْسِيرِ الْعَيَّاشِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: وَقَفَ عَلَيَّ أَبُو الْحَسَنِ الثَّانِي عَلَيْهِ السَّلَامُ فِي بَنِي زُرَيْقٍ فَقَالَ لِي وَ هُوَ رَافِعٌ صَوْتَهُ: يَا أَحْمَدُ! قُلْتُ: لَبَّيْكَ، قَالَ: إِنَّهُ لَمَّا قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ جَهَدَ النَّاسُ عَلَى إِطْفَاءِ نُورِ اللَّهِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ بِأَمِيرِ الْمُؤْمِنِينَ

In Tafseer Al Ayyashi, from Ahmad Bin Muhammad who said,

‘Ali Abu Al-Hassan^-asws the 2^nd paused among the clan of Zureyq and he^-asws said to me, and he^-asws was raising his^-asws voice: ‘O Ahmad!’ I said, ‘At your^-asws service!’ He^-asws said: ‘It is so that when Rasool Allah^-saww passed away, the people endeavoured to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light [9:32] – with Amir Al-Momineen^-asws’.[13]

The Accursed Waqifiites

فِي كِتَابِ الْغَيْبَةِ لِشَيْخِ الطَّائِفَةِ «قُدِّسَ سِرُّهُ» وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: ذَكَرَ عَلِيُّ بْنُ أَبِي حَمْزَةَ عِنْدَ الرِّضَا عَلَيْهِ السَّلَامُ فَلَعَنَهُ، ثُمَّ قَالَ: إِنَّ عَلِيَّ بْنَ أَبِي حَمْزَةَ أَرَادَ أَنْ لَا يُعْبَدُ اللَّهُ فِي سَمَائِهِ وَ أَرْضِهِ، وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ‏ الْمُشْرِكُونَ، وَ لَوْ كَرِهَ اللَّعِينُ الْمُشْرِكُ

In the book (Al Ghayba) of Al Sheykh Al Taifa, and it is reported by Muhammad Bin Ahmad Bin Yahya, from one of our companions, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Sinan who said,

‘Ali Bin Abu Hamza (a Waqifite) was mentioned in the presence of Al-Reza^-asws, so he^-asws cursed him, then said: ‘Ali Bin Abu Hamza intended that Allah^-azwj should not be worshipped in His^-azwj sky and His^-azwj earth, and Allah Refused except that He would Complete His Light [9:32] and even if the Polytheists don’t like it, and even if the Accursed one, the Polytheist (Ali Bin Abu Hamza) does not like it’.

قُلْتُ: الْمُشْرِكُ! قَالَ: نَعَمْ وَ اللَّهِ وَ إِنْ رَغِمَ أَنْفُهُ كَذَلِكَ هُوَ فِي كِتَابِ اللَّهِ: «يُرِيدُونَ أَنْ يُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ» وَ قَدْ جَرَتْ فِيهِ وَ فِي أَمْثَالِهِ أَنَّهُ أَرَادَ أَنْ يُطْفِئَ نُورَ اللَّهِ

I said, ‘The Polytheist!’ He^-asws said: ‘Yes, by Allah^-azwj! And even if he rubs his nose (in the dust). Like that it is in the Book of Allah^-azwj They are intending to extinguish the Light of Allah with their mouths [9:32]. And it has flowed regarding him and the likes of him. He intends to extinguish the Light of Allah^-azwj’’.[14]

فِي قُرْبِ الْإِسْنَادِ لِلْحِمْيَرِيِّ مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: وَعَدَنَا أَبُو الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ لَيْلَةً إِلَى مَسْجِدِ دَارِ مُعَاوِيَةَ فَجَاءَ فَسَلَّمَ فَقَالَ: إِنَّ النَّاسَ قَدْ جَهَدُوا عَلَى إِطْفَاءِ نُورِ اللَّهِ حِينَ قَبَضَ اللَّهُ تَبَارَكَ وَ تَعَالَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَ قَدْ جَهَدَ عَلِيُّ بْنُ أَبِي حَمْزَةَ عَلَى إِطْفَاءِ نُورِ اللَّهِ حِينَ قُبِضَ أَبُو الْحَسَنِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ، وَ قَدْ هَدَاكُمُ اللَّهُ لِأَمْرٍ جَهِلَهُ النَّاسُ فَاحْمَدُوا اللَّهَ عَلَى مَا مَنَّ عَلَيْكُمْ بِهِ

In Qurb Al Asnad of Al Humeyri Muawiya Bin Hukeym, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan Al-Reza^-asws gave us an appointment for the night to Masjid of the house of Muawiya. So he^-asws came, and greeted, and he^-asws said: ‘The people had endeavoured upon extinguishing the Light of Allah^-azwj when Allah^-azwj Blessed and Exalted Caused Rasool Allah^-saww to pass away: And Allah Refused except that He would Complete His Light [9:32]. And Ali Bin Abu Hamza (a Waqifiite) had endeavoured upon extinguishing the Light of Allah^-azwj, when Abu Al-Hassan^-asws (7^th Imam^-asws) passed away, and Allah Refused except that He would Complete His Light [9:32]. And Allah^-saww has Guided you all to a matter the people are ignorant of, therefore praise (thank) Allah^-azwj upon what He^-azwj has Conferred upon you with’’.[15]

وَ بِإِسْنَادِهِ إِلَى الصَّادِقِ عَلَيْهِ السَّلَامُ حَدِيثٌ طَوِيلٌ يَقُولُ فِيهِ عَلَيْهِ السَّلَامُ‏ وَ قَدْ ذَكَرَ شَقَّ فِرْعَوْنَ بُطُونَ الْحَوَامِلِ فِي طَلَبِ مُوسَى عَلَيْهِ السَّلَامُ كَذَلِكَ بَنُو أُمَيَّةَ وَ بَنُو الْعَبَّاسِ لَمَّا أَنْ وَقَفُوا عَلَى أَنَّ زَوَالَ مَلَكَةِ الْأَمْرِ وَ الْجَبَابِرَةِ مِنْهُمْ عَلَى يَدَيْ الْقَائِمِ عَلَيْهِ السَّلَامُ نَاصَبُونَا الْعَدَاوَةَ، وَ وَضَعُوا سُيُوفَهُمْ فِي قَتْلِ أَهْلِ بَيْتِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ إِبَادَةِ نَسْلِهِ‏ طَمَعاً مِنْهُمْ فِي الْوُصُولِ إِلَى قَتْلِ الْقَائِمِ عَلَيْهِ السَّلَامُ، فَأَبَى اللَّهُ أَنْ يُكْشَفَ أَمْرُهُ لِوَاحِدٍ مِنَ الظَّلَمَةِ إِلَّا أَنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ الْمُشْرِكُونَ

And by his (Sheykh Al-Ta’ifa) chain going up to Al-Sadiq^-asws, there is a lengthy Hadeeth in which he^-asws is saying, and he^-asws had mentioned the Pharaoh^-la slitting the bellies of the pregnant women in seeking Musa^-as: ‘Similar to that are the clan of Umayya and the clan of Abbas, when the tyrants from them realised that their kingdom (and) the command would be declining at the hands of Al-Qaim^-asws, they established the enmity towards us^-asws, and they bared their swords in killing the People^-asws of the Household of Rasool Allah^-saww and to cut-off his^-saww lineage, in greed from them during the arrival to kill Al-Qaim^-asws, but Allah^-azwj has Refused that His^-azwj Command be exposed to one of the darkness, except that He^-azwj will Complete His^-azwj Light and even if the Polytheists dislike it’’.[16]

VERSE 33

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ {33}

He is the One Who Sent His Rasool with the Guidance and the Religion of Truth in order to prevail it upon all the Religions, and even if the Polytheists dislike it [9:33]

ابن بابويه: قال حدثنا محمد بن موسى بن المتوكل (رضي الله عنه)، قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ابن أبي عمير، عن علي بن أبي حمزة، عن أبي بصير، قال: قال أبو عبد الله (عليه السلام)، في قوله عز و جل: هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ. قال: «و الله ما نزل تأويلها بعد، و لا ينزل تأويلها حتى يخرج القائم (عليه السلام)

Ibn Babuwayh said, ‘Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Asadabady, from Ahmad bin Abu Abdullah Al Barqy, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullah^-asws said regarding the Words of the Mighty and Majestic: He is the One Who Sent His Rasool with the Guidance and the Religion of Truth in order to prevail it upon all the Religions, and even if the Polytheists dislike it [9:33]: ‘By Allah^-azwj! Its explanation has not descended afterwards, nor will its explanation descend until the rising of Al-Qaim^-asws.

فإذا خرج القائم (عليه السلام) لم يبق كافر بالله العظيم و لا مشرك بالإمام إلا كره خروجه حتى لو كان كافر أو مشرك في بطن صخرة، قالت: يا مؤمن، في بطني كافر فاكسرني و اقتله

When Al-Qaim^-asws rises, there will not remain a Kafir with Allah^-azwj the Magnificent, nor an associate with the Imam^-asws except that he would be averse to his ^-asws rising, to the extent that if there were to be a Kafir or a Polytheist in the belly of a rock, it would say, ‘O Momin! In my belly is a Kafir, so break me and kill him!’[17]

قال في خبر آخر عنه: قال: «ليظهره الله في الرجعة

And he (Ibn Babuwayh) said in another Hadeeth from him^-asws (having said): ‘In order to for Allah^-azwj to Make it prevail during the Return (Raj’at)’’.[18]

العياشي: عن أبي المقدام، عن أبي جعفر (عليه السلام)، في قول الله: لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ، قال: «يكون أن لا يبقى أحد إلا أقر بمحمد (صلى الله عليه و آله)

Al Ayyashi, from Abu Al Maqdam,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj in order to prevail it upon all the Religions, and even if the Polytheists dislike it [9:33]. He^-asws said: ‘It would come to be that there would not remain anyone but he would accept Muhammad^-saww’.[19]

و في الإِحتجاج عن أمير المؤمنين عليه السلام: و غاب صاحب هذا الأمر بإيضاح الغدر له في ذلك لاشتمال الفتنة على القلوب حتّى يكون أقرب الناس إليه أشدّهم عداوةً و عند ذلك يؤيّده اللَّه‏ بِجُنُودٍ لَمْ تَرَوْها و يظهر دين نبيّه على‏ يَدَيه‏ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ‏

And in Al Ihtijaj –

‘From Amir Al-Momineen^-asws: ‘And the Master^-asws of this matter (Al-Qaim^-asws) will be absent (in Occultation) due to clear treachery in that the Fitna (sedition) will be included upon the hearts to the extent that the closest of the people to him^-asws would become the most intense in enmity; and during that Allah^-azwj would Assist him^-asws with an army you will not (be able) to see, and the Religion of His^-azwj Prophet^-saww would prevail upon his^-asws hand and even if the Polytheists dislike it [9:33]’’.[20]

و في الكافي عن الكاظم عليه السلام في هذه الآية: هو الذي أمر رسوله صلَّى اللَّه عليه و آله و سلم بالولاية لوصيّة و الولاية هي دين الحقّ ليظهره على‏ جميع الأديان عند قيام القائم عليه السلام و اللَّه متمّ ولاية القائم‏ وَ لَوْ كَرِهَ الْكافِرُونَ‏ بولاية عليّ عليه السلام

And in Al Kafi –

‘From Al-Kazim^-asws regarding this Verse (9:33): ‘He^-azwj is the One Who Commanded His^-azwj Rasool^-saww with the Wilayah of the successor^-asws; and the Wilayah, it is the Religion of Truth, in order to prevail it upon the entirety of the religions during the rising of Al-Qaim^-asws, and Allah^-azwj will Complete the Wilayah of Al-Qaim^-asws even if the Kafirs in the Wilayah of Ali^-asws dislike it’’.[21]

The Religion of Truth

محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابنا، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي (عليه السلام)، قال: قلت: هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدى وَ دِينِ الْحَقِّ؟ قال: «هو الذي أمر رسوله [بالولاية] لوصية، و الولاية هي دين الحق

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of our companions, from Ibn Mahboub, from Muhammad Bin Al-Fazeyl,

‘I asked from Abu Al-Hassan^-asws, ‘(What about): He is the One Who Sent His Rasool with the Guidance and the Religion of Truth [48:28]’. He^-asws  said: ‘He^-azwj is the One^-azwj Who Commanded His^-azwj Rasool^-saww with the Wilayah of the successor^-asws , and the Wilayah is the Religion of Truth (دين الحق)’.

VERSES 34 & 35

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ ۗ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ {34}

O you who believe! Surely many of the Rabbis and the Monks are devouring the wealth of the people falsely and are hindering from the Way of Allah^-azwj; and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34]

يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَٰذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ {35}

On the Day when these shall be heated in the Fire of Hell, then their foreheads and their sides and their backs shall be branded with it: “This is what you hoarded for yourselves, therefore taste what you were hoarding!” [9:35]

What constitutes a hoard?

الشيخ في (أماليه): قال: أخبرنا جماعة، عن أبي المفضل، و ساق إسناده، قال: قال رسول الله (صلى الله عليه و آله): «لما نزلت هذه الآية وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ كل مال تؤدى زكاته فليس بكنز، و إن كان تحت سبع أرضين، و كل مال لا تؤدى زكاته فهو كنز، و إن كان فوق الأرض

Al Sheykh in his Amaali said, ‘A group informed us, from Abu Al Mufazzal, and the source of his chain, said,

‘Rasool Allah^-saww said when this Verse was Revealed: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34]: ‘Every wealth from which Zakat is paid is not considered to be a hoard, even if it was under seven firmaments. And every wealth from which Zakat has not been paid, so it is a hoard, even if it was on top of the earth’.[22]

العياشي: عن سعدان، عن أبي جعفر (عليه السلام)، في قول الله تعالى: الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ، قال: «إنما عنى بذلك ما جاوز ألفي درهم

Al Ayyashi, from Sa’dan,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: and those who are hoarding the gold and the silver [9:34]. He^-asws said: ‘But rather, it Means by that what exceeds two thousand Dirhams’.[23]

The branding on the foreheads

 [ يحيى الشجري ] [ قال: وبالاسناد ] قال: حدثنا حصين، عن أبي حمزة الثمالي عن أبي الزبير، عن جابر بن عبد الله، قال: قال رسول الله (صلى الله عليه وآله وسلم): ما من كنز لا يؤدى عن كنزه، إلا جئ به يوم القيامة يكوى بها جبينه وجبهته ويقال هذا كنزك الذي بخلت به

Yahya Al Shajary said, ‘And by the chain, from Haseyn, from Abu Hamza Al Sumaly, from Abu Al Zubeyr, from Jabir Bin Abdullah who said,

‘Rasool Allah^-saww said: ‘There is none from the hoards (treasure) which would not return to its hoarder, except that he would come with it on the Day of Judgement, branded upon his brow and forehead, and it would say: “This is your hoard which you were miserly with’.[24]

Hoarding – a major sin

دَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( صلوات الله عليه )  قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘Abu Ja’far^-asws narrated to me saying: ‘I^-asws heard my^-asws father^-asws saying: ‘I^-asws heard my^-asws father^-asws Musa^-asws Bin Ja’far^-asws saying: ‘Amro Bin Ubeyd came over to Abu Abdullah^-asws. When he greeted and was seated, recited this Verse: Those who are shunning the major sins and the immoralities [53:32], then held back. Abu Abdullah^-asws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allah^-azwj Mighty and Majestic’.

فَقَالَ نَعَمْ يَا عَمْرُو أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ يَقُولُ اللَّهُ وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ بَعْدَهُ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ

He^-asws said: ‘Yes – O Amro –

منع الزكاة المفروضة لأن الله عز و جل يقول: فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ

The prevention (Non-payment) of the obligatory Zakat [9:35] then their foreheads and their sides and their backs shall be branded with it.

قال: فخرج عمرو و له صراخ من بكائه، و هو يقول: هلك من يقول برأيه، و نازعكم في الفضل و العلم

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to your^-asws merits and the Knowledge’.[25]

Moderate spending recommended for the Shias

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مُوَسَّعٌ عَلَى شِيعَتِنَا أَنْ يُنْفِقُوا مِمَّا فِي أَيْدِيهِمْ بِالْمَعْرُوفِ فَإِذَا قَامَ قَائِمُنَا حَرَّمَ عَلَى كُلِّ ذِي كَنْزٍ كَنْزَهُ حَتَّى يَأْتِيَهُ بِهِ فَيَسْتَعِينَ بِهِ عَلَى عَدُوِّهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muaz Bin Kaseer who said,

‘I heard Abu Abdullah^-asws saying: ‘There is leeway upon our^-asws Shias that they can spend from what is in their hands with the moderation. So when our^-asws Qaim^-asws rises, it would be Prohibited unto every one with a treasure to hoard it until he comes with it, so he assists with it against his^-asws enemies, and these are the Words of Allah^-azwj Mighty and Majestic: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34]’.[26]

عن الحسين بن علوان: عمن ذكره، عن أبي عبد الله (عليه السلام)، قال: «إن المؤمن إذا كان عنده من ذلك شي‏ء ينفقه على عياله ما شاء، ثم إذا قام القائم يحمل إليه ما عنده، فما بقي من ذلك يستعين به على أمره، فقد أدى ما يجب عليه

From Al Husayn Bin Ulwan, from the one who mentioned it –

‘From Abu Abdullah^-asws having said: ‘The Momin, when there was something from that with him, he can spend upon his dependants whatever he so desires to. Then when Al-Qaim^-asws rises, he should carry over to him whatever is with him. So whatever remains from that, he should help with it upon his^-asws matter, then he would have given whatever was Obligated upon him’’.[27]

The wealth is for Allah^-azwj to Determine the end-result of the people

و عنه: بإسناده عن أبي عبد الله (عليه السلام)، عن أبيه أي جعفر (عليه السلام)، أنه سئل عن الدنانير و الدراهم، و ما على الناس فيها؟ فقال أبو جعفر (عليه السلام): «هي خواتيم الله في أرضه، جعلها الله مصلحة لخلقه، و بها تستقيم شؤونهم و مطالبهم، فمن أكثر له منها فقام بحق الله تعالى فيها، و أدى زكاتها، فذاك الذي طابت و خلصت له، و من أكثر له منها فبخل بها، و لم يؤد حق الله فيها، و اتخذ منها الأبنية، فذاك الذي حق عليه وعيد الله عز و جل في كتابه، يقول الله تعالى: يَوْمَ يُحْمى عَلَيْها فِي نارِ جَهَنَّمَ فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ هذا ما كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا ما كُنْتُمْ تَكْنِزُونَ

Abu Ja’far^-asws said: ‘These are Seals of Allah^-azwj in His^-azwj earth (for final result). Allah^-azwj Made these for the betterment of His^-azwj creatures, and by these their affairs are standing and their needs. So the one who has a lot of these, and he stands by the Right of Allah^-azwj the Exalted in these, and give its Zakat, so that is which is good and pure for him; and the one who has a lot of these but is stingy with these, and does not give the Right of Allah^-azwj in these, and takes the buildings (chattels etc.) from these, so that is which is a right upon him, and Allah^-azwj Mighty and Majestic Threatened of in His^-azwj Book. Allah^-azwj the Exalted is Saying: On the Day when these shall be heated in the Fire of Hell, then their foreheads and their sides and their backs shall be branded with it: “This is what you hoarded for yourselves, therefore taste what you were hoarding!” [9:35]’’.[28]

VERSE 36

إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ ۚ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ {36}

Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion, therefore do not be unjust to yourselves regarding these, and fight the Polytheists altogether just as they are fighting you altogether; and know that Allah is with the pious [9:36]

The twelve months are the twelve Imams^-asws – and the four Sacred months are the four Imams^-asws named as ‘Ali’

محمد بن إبراهيم النعماني، قال: أخبرنا علي بن الحسين، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد بن حسان  الرازي، عن محمد بن علي الكوفي، عن إبراهيم بن محمد بن يوسف، عن محمد ابن عيسى، عن محمد بن سنان، عن فضيل الرسان، عن أبي حمزة الثمالي، قال: كنت عند أبي جعفر محمد بن علي الباقر (عليهما السلام) ذات يوم، فلما تفرق من كان عنده، قال لي: «يا أبا حمزة، من المحتوم الذي لا تبديل له عند الله، قيام قائمنا، فمن شك فيما أقول لقي الله و هو به كافر، و له جاحد

Muhammad Bin Ibrahim Al No’mani said, ‘Ali Bin Al Husayn Informed us, from Muhammad Bin Yahya Al Ataar, Muhammad Bin Hasaan Al Razy, from Muhammad Bin Ali Kufy, from Ibrahim Bin Muhammad Bin Yunus, from Muhammad Ibn Isa, from Muhammad Bin Sinan, from Fazeyl Al rasaan, from Abu Hamza Al Sumaly who said,

‘I was in the presence of Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws one day. So when those who were in his^-asws presence dispersed, he^-asws said to me: ‘O Abu Hamza! From the Ordained (matters) for which there would not be a change in the Presence of Allah^-azwj, is the rising of our^-asws Qaim^-asws. So the one who doubts in regards to what I^-asws am saying would meet Allah^-azwj whilst having disbelieved by it, and ungrateful for it’.

ثم قال: «بأبي أنت و أمي، المسمى باسمي، و المكنى بكنيتي، السابع من بعدي، بأبي من يملأ الأرض قسطا و عدلا كما ملئت ظلما و جورا

Then he^-asws said: ‘By my^-asws father^-asws and my^-asws mother^-asws! The one named with my^-asws name, and the one teknonym with my^-asws teknonym, the seventh from after me^-asws. The one who would fill the earth with equity and justice just as it had been filled with injustice and tyranny (beforehand)’.

ثم قال: «يا أبا حمزة، من أدركه فلم يسلم له فما سلم لمحمد و علي (عليهما السلام) و قد حرم الله عليه الجنة، و مأواه النار و بئس مثوى الظالمين

Then he^-asws said: ‘O Abu Hamza! The one who meets him^-asws, and does not submit to him^-asws, so he has not submitted to Muhammad^-saww and Ali^-asws, and Allah^-azwj would Prohibit the Paradise unto him, and his abode would be the Fire, and evil is the abode of the unjust.

و أوضح من هذا- بحمد الله- و أنور و أبين و أزهر لمن هداه الله و أحسن إليه قول الله عز و جل في محكم كتابه: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ

And clearer than this – by the Praise of Allah^-azwj – and (with) more light, and explanation, and bright, for the one whom Allah^-azwj Guides and Favours, are the Words of Allah^-azwj Mighty and Majestic in the Decisive of His^-azwj Book: Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion, therefore do not be unjust to yourselves regarding these [9:36].

و معرفة الشهور- المحرم و صفر و ربيع و ما بعده، و الحرم منها، هي: رجب، و ذو القعدة، و ذو الحجة، و المحرم – لا تكون دينا قيما لأن اليهود و النصارى و المجوس و سائر الملل و الناس جميعا من الموافقين و المخالفين يعرفون هذه الشهور، و يعدونها بأسمائها، و إنما هم الأئمة القوامون بدين الله (عليهم السلام)

And the recognition of the months as being – Al-Muharram, and Safar, and Rabi’e and the ones after it, and the Sacred from these as being – Rajab, and Zil Qadah, and Zil Hijjaj, and Al-Muharram,  (That) cannot be our^-asws upright Religion, because the Jews, and the Christians, and the Magians, and the rest of the nations and the people altogether from the approvers and the adversaries, they are (all) recognising these months, and are calling these by their names. But rather, they^-asws are the Imams^-asws who are the foundation of the Religion of Allah^-azwj.

و الحرم منها: أمير المؤمنين علي (عليه السلام) الذي اشتق الله تعالى له اسما من اسمه العلي، كما اشتق لرسوله (صلى الله عليه و آله) اسما من اسمه المحمود، و ثلاثة من ولده، أسماؤهم علي بن الحسين، و علي بن موسى، و علي بن محمد، فصار لهذا الاسم المشتق من اسم الله جل و عز حرمة به، و صلوات الله على محمد و آله المكرمين المحترمين به

And the Sacred ones from these – Amir-Al-Momineen Ali^-asws for whom Allah^-azwj the Exalted Derived his^-asws name from His^-azwj Own Name ‘The Most High’ (العلي), just as He ^-azwj Derived it for His^-azwj Rasool^-saww a name from His^-azwj Own Name ‘The Most Praised One’ (المحمود), and three from his^-asws sons, their^-asws names are Ali^-asws Bin Al Husayn^-asws, and Ali^-asws Bin Musa^-asws, and Ali^-asws Bin Muhammad^-asws. So the derivatives of these names are from the Name of Allah^-azwj Majestic and Mighty Sanctified by it. And the Salawat of Allah^-azwj be upon Muhammad^-saww, and his^-saww Progeny^-asws, the Honourable, Revered with it’.[29]

و عنه، قال: أخبرنا سلامة بن محمد، قال: حدثنا أبو الحسن علي بن عمر المعروف بالحاجي، قال: حدثنا حمزة بن القاسم العلوي العباسي الرازي، قال: حدثنا جعفر بن محمد الحسني، قال: حدثني عبيد بن كثير، قال: حدثنا أحمد بن موسى الأسدي، عن داود بن كثير، قال: دخلت على أبي عبد الله جعفر بن محمد (عليه السلام) بالمدينة، فقال لي: «ما الذي أبطأ بك عنا، يا داود؟» فقلت: حاجة عرضت بالكوفة

And from him (Al No’mani) who said, ‘Salama Bin Muhammad informed us, from Abu Al Hassan Ali Bin Umar Al Marouf at Al Haajy, from Hamza Bin Al Qasim Al Alawy Al Abbasy Al Razy, from Ja’far Bin Muhammad Al Hasny, from Ubeyd Bin Kaseer, from Ahmad Bin Musa Al Asady, from Dawood Bin Kaseer who said,

‘I came up to Abu Abdullah Ja’far Bin Muhammad^-asws at Al-Medina. So he^-asws said to me: ‘What is it which made you delayed in coming to us^-asws, O Dawood?’ So I said, ‘A need presented itself at Al-Kufa’.

فقال: «من خلفت بها؟» قلت: جعلت فذاك، خلفت عمك زيدا، تركته راكبا على فرس متقلدا مصحفا، ينادي بأعلى صوته: سلوني سلوني قبل أن تفقدوني، فبين جوانحي علم جم، قد عرفت الناسخ من المنسوخ، و المثاني و القرآن العظيم، و إني العلم بين الله و بينكم

He^-asws said: ‘Whom did you leave behind with it?’ I said, ‘May I be sacrificed for you^-asws, your^-asws uncle Zayd. I left him riding upon a horse, wearing a sword, calling out with a loud voice, ‘Ask me! Ask me! Before you lose me! For, in between my ribs is great knowledge. I have recognised the Abrogating from the Abrogated (Verses of the Quran), and the Double (Al-Masaany), and the Magnificent Quran, and I am the knowledgeable one between Allah^-azwj and you all!’

فقال (عليه السلام) لي: «يا داود، لقد ذهبت بك المذاهب» ثم نادى: «يا سماعة بن مهران، ائتني بسلة الرطب» فأتاه بسلة فيها رطب، فتناول منها رطبة فأكلها و استخرج النواة من فيه فغرسها في الأرض، ففلقت و أنبتت و أطلعت و أعذقت، فضرب بيده إلى بسرة من عذق، فشقها و استخرج منها رقا أبيض، ففضه و دفعه إلي، و قال:  «اقرأه

He^-asws said to me: ‘O Dawood! Your doctrines have gone from you’. Then he^-asws called out: ‘O Sama’at Bin Mahran! Bring me^-asws a tray of dates!’ He brought for him a tray in which were dates. He^-asws took a date and ate it, and took the date seed and planted it in the ground. So, it split (the ground) and started growing, and sprouted, and stemmed (immediately). He^-asws hit it by his^-asws hand to one of its stems. So, it split up and out came from it a white parchment. He^-asws grabbed it and handed it over to me, and said: ‘Read it!’

فقرأته و إذا فيه سطران: الأول: لا إله إلا الله، محمد رسول الله. و الثاني: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ أمير المؤمنين علي بن أبي طالب، الحسن بن علي، الحسين بن علي، علي بن الحسين، محمد بن علي، جعفر بن محمد، موسى بن جعفر، علي بن موسى، محمد بن علي، علي بن محمد، الحسن بن علي، الخلف الحجة

I read it, and there were two lines. The first was: ‘There is no god except for Allah^-azwj, Muhammad is His^-azwj Rasool^-saww.’ The second was – Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion [9:36] – Amir-Al-Momineen Ali^-asws Bin Abu Talib^-asws, Al-Hassan^-asws Bin Ali^-asws, Al-Husayn^-asws Bin Ali^-asws, Ali^-asws Bin Al-Husayn^-asws, Muhammad^-asws Bin Ali^-asws, Ja’far^-asws Bin Muhammad^-asws, Musa^-asws Bin Ja’far^-asws, Ali^-asws Bin Musa^-asws, Muhammad^-asws Bin Ali^-asws, Ali^-asws Bin Muhammad^-asws, Al-Hassan^-asws Bin Ali^-asws, The successor Al-Hujjat^-asws’.  

ثم قال: «يا داود، أ تدري متى كتب هذا في هذا؟» قلت: الله أعلم و رسوله و أنتم. فقال: «قبل أن يخلق آدم بألفي عام

Then he^-asws said: ‘O Dawood! Do you know when was it inscribed in this?’ I said, ‘Allah^-azwj Knows, and His^-azwj Rasool^-saww, and you^-asws (Imams^-asws do’. So he^-asws said: ‘Two thousand years before the Creation of Adam^-as’.[30]

الشيخ في (الغيبة) رواه بحذف الإسناد، عن جابر الجعفي، قال: سألت أبا جعفر (عليه السلام) عن تأويل قول الله عز و جل: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ

Al Sheykh in Al Ghayba, reporting by the deleted chain, from Jabir Al Ju’fy who said,

‘I asked Abu Ja’far^-asws about the explanation of the Words of Allah^-azwj Mighty and Majestic: Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion, therefore do not be unjust to yourselves regarding these [9:36].

قال: فتنفس سيدي الصعداء، ثم قال: «يا جابر، أما السنة فهي جدي رسول الله (صلى الله عليه و آله)، و شهورها اثنا عشر شهرا، فهو أمير المؤمنين، و إلي و إلى ابني جعفر، و ابنه موسى، و ابنه علي، و ابنه محمد، و ابنه علي، و إلى ابنه الحسن، و إلى ابنه محمد الهادي المهدي. اثنا عشر إماما، حجج الله في خلقه، و أمناؤه على وحيه و علمه

He^-asws breathed a sigh of relief, then said: ‘O Jabir! As for the year, so it is my^-asws grandfather^-saww Rasool Allah^-saww. And its months are twelve months, so these are Amir-Al-Momineen^-asws, and up to me^-asws and my^-asws son^-asws Ja’far^-asws, and his^-asws son^-asws Musa^-asws, and his^-asws son Ali^-asws, and his^-asws son^-asws Muhammad^-asws, and his^-asws son^-asws Ali^-asws, and to his^-asws son^-asws Al-Hassan^-asws, and to his^-asws son^-asws Muhammad^-asws the Guide, the Guided one^-asws. Twelve Imams^-asws, Divine Authorities of Allah^-azwj among His^-azwj creatures, and the Safeguarders of His^-azwj Revelation and His^-azwj Knowledge.

و الأربعة الحرم الذين هم الدين القيم، أربعة منهم يخرجون باسم واحد: علي أمير المؤمنين، و أبي علي بن الحسين، و علي‏ ابن موسى، و علي بن محمد، فالإقرار بهؤلاء هو الدين القيم، فلا تظلموا فيهن أنفسكم، أي قولوا بهم جميعا تهتدوا

And the four Sacred ones, they^-asws are the upright Religion [9:36] – the four from among them^-asws coming out with one name – Ali Amir-Al-Momineen^-asws, and my^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, and Ali^-asws Ibn Musa^-asws, and Ali^-asws Bin Muhammad^-asws. So the acceptance of these ones, That is the upright Religion, therefore do not be unjust to yourselves regarding these [9:36], i.e., speak by all of them together, you will be Guided’.[31]

السيد شرف الدين النجفي: عن المقلد بن غالب الحسني (رحمه الله)، عن رجاله، بإسناد متصل إلى عبد الله بن سنان الأسدي، عن جعفر بن محمد (عليه السلام)، قال: «قال أبي- يعني محمد الباقر (عليه السلام)- لجابر بن عبد الله: لي إليك حاجة أخلو بك فيها، فلما خلا به، قال: يا جابر، أخبرني عن اللوح الذي رأيته عند امي فاطمة الزهراء (عليها السلام)؟

Al Syed Shaf Al Deen Al Najafy, from Al Muqallad Bin Ghalib Al has any, from his men, by a chain arriving to Abdullah Bin Sinan Al Asady,

(It has been narrated) from Ja’far Bin Muhammad having said:  ‘My^-asws father^-asws – meaning Muhammad Al-Baqir^-asws – said to Jabir Bin Abdullah: ‘I^-asws have a need from you and would like to be alone with you’. So when we were alone, he^-asws said: ‘O Jabir! Inform me about the Tablet which you saw with my^-asws mother^-asws Fatima Al-Zahra^-asws’.

فقال: أشهد بالله لقد دخلت على سيدتي فاطمة لأهنئها بولدها الحسين (عليه السلام)، فإذا بيدها لوح أخضر من زمردة خضراء فيه كتابة، أنور من الشمس، و أطيب رائحة من المسك الأذفر. فقلت: ما هذا اللوح، يا بنت رسول الله؟

He said, ‘By Allah^-azwj! I saw, when I came up to my^-asws Chieftess Fatima^-asws, she^-asws was congratulating her^-asws two sons^-asws. And there was upon her^-asws hands a Tablet, greener than the greenery of an emerald. In it there was some writing, more enlightening than the Sun, and a more pleasant aroma than the aroma of Al-Azfar musk’. So I said, ‘What is this Tablet, O daughter^-asws of Rasool Allah^-saww?’

فقالت: هذا لوح أنزله الله عز و جل على أبي، و قال لي: احفظيه، ففعلت، فإذا فيه اسم أبي و بعلي و اسم ابني و الأوصياء من بعد ولدي الحسين، فسألتها أن تدفعه إلي لأنسخه، ففعلت

Syeda^-asws said: ‘This is a Tablet which Allah^-azwj Sent down upon my^-asws father^-saww and he^-saww said to me^-asws: ‘Guard it’. So I^-asws did it. So there was in it the name of my^-asws father^-saww, and of Ali^-asws, and names of my^-asws two sons^-asws, and the successors^-asws from after my^-asws son^-asws Al Husayn^-asws’. So I asked her^-asws if she^-asws could hand it over to me so that I can make a copy of it’.

فقال له أبي: ما فعلت بنسختك؟ فقال: هي عندي. قال: فهل لك أن تعارضني عليها؟ قال: فمضى جابر إلى منزله، فأتاه بقطعة جلد أحمر

My^-asws father^-asws said to him: ‘What did you do with your copy?’ So he said, ‘It is in my possession’. He^-asws said: ‘Is it permissible for you to present it to me^-asws?’ He^-asws said: ‘So Jabir went to his house, and brought a section of a red skin.

فقال له: انظر في صحيفتك حتى أقرأها عليك، فكان في صحيفته: بسم الله الرحمن الرحيم هذا كتاب من الله العزيز العليم نزل به الروح الأمين على محمد خاتم النبيين، يا محمد: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ

He^-asws said to him: ‘Look into your parchment until I^-asws recite it to you. There was (written) in his parchment – ‘In the Name of Allah^-azwj, the Beneficent, the Merciful. This is a Book from Allah^-azwj the Mighty, the All-Knowing. The Trustworthy Spirit descended with it upon Muhammad^-saww the final of the Prophets^-as. O Muhammad^-saww! Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion, therefore do not be unjust to yourselves regarding these [9:36].

يا محمد، عظم أسمائي، و اشكر نعمائي، و لا تجحد آلائي، و لا ترج سوائي، و لا تخش غيري، فإنه من يرج سوائي و يخش غيري أعذبه عذابا لا أعذبه أحدا من العالمين

O Muhammad^-saww! Magnify My^-azwj Names, and appreciate My^-azwj Bounties, and do not reject My^-azwj Signs, and do not place hope besides in Me^-azwj, and do not fear other than Me^-azwj, for the one who hopes in besides Me^-azwj and fears other than Me^-azwj, I^-azwj shall Punish him with a Punishment that I^-azwj will not Punish anyone else from the worlds.

 يا محمد، إني اصطفيتك على الأنبياء، و اصطفيت وصيك عليا على الأوصياء، و جعلت الحسن عيبة علمي بعد انقضاء مدة أبيه، و الحسين خير أولاد الأولين و الآخرين، فيه تثبت الإمامة و منه العقب، و علي بن الحسين زين العابدين، و الباقر العلم الداعي إلى سبيلي على منهاج الحق

O Muhammad^-saww! I^-azwj have Chosen you^-saww over the Prophets^-as, and Chosen your^-saww successor^-asws Ali^-asws over the successors^-asws, and Made Al-Hassan^-asws the drawer of My^-azwj Knowledge after the passing of the term of his^-asws father^-asws, and Al-Husayn^-asws is better than the children of the former ones and the later ones. In him^-asws is the Imamate established and from him^-asws is the posterity. And Ali^-asws Bin Al-Husayn^-asws is the adornment of the worshippers, and Al-Baqir^-asws (the expounder) of the Knowledge is the caller to My^-azwj Way upon the Manifesto of the Truth.

و جعفر الصادق في القول و العمل، تلبس من بعده فتنة صماء، فالويل كل الويل لمن كذب عترة نبيي و خيرة خلقي، و موسى الكاظم الغيظ، و علي الرضا يقتله عفريت كافر يدفن بالمدينة التي بناها العبد الصالح إلى جنب شر خلق الله، و محمد الهادي شبيه جده الميمون، و علي الداعي إلى سبيلي، و الذاب عن حرمي

And Ja’far^-asws is the truthful in the words and the deeds. After him^-asws silence would be worn due to strife, so woe upon woe be unto the one who belies the Family of My^-azwj Prophet^-saww the best of My^-azwj creatures. And Musa^-asws the subdue of anger. And Ali^-asws, the Pleased one, would be killed by an audacious Infidel, and buried in the city built by the righteous servant, besides the evil creature of Allah^-azwj. And Muhammad^-asws, resembling the auspiciousness of his^-asws grandfather^-saww. And Ali^-asws caller to My^-azwj Way, the defender of My^-azwj Sanctity.

و القائم في رعيتي، و الحسن الأعز، يخرج منه ذو الاسمين خلف محمد، يخرج في آخر الزمان و على رأسه عمامة بيضاء تظله عن الشمس، و ينادي مناد بلسان‏ فصيح يسمعه الثقلان و من بين الخافقين: هذا المهدي من آل محمد. فيملأ الأرض عدلا كما ملئت جورا

And Al-Qaim^-asws among My^-azwj citizens, and one of dearest beauty. There would come from behind him^-asws two names before Muhammad^-asws. He^-asws would come out at the end of the time, and upon his^-asws would be a white turban. He^-asws would be shaded from the Sun. A Caller would call out with an eloquent language, which would be heard by the Jinn and the human beings, and the ones in between the two: ‘This is Al-Mahdi^-asws from the Progeny^-asws of Muhammad!’ He^-asws would fill the earth with justice just as it had been filled with injustice beforehand’.[32]

The apparent interpretation of the Verse

و عنه، قال: أخبرنا سلامة بن محمد، قال: أخبرنا محمد بن الحسن بن علي بن مهزيار، قال: أخبرنا أحمد بن محمد السياري، عن أحمد بن هلال، قال: و حدثنا علي بن محمد بن عبد الله الحناني، عن أحمد بن هلال، عن امية بن ميمون الشعيري، عن زياد القندي، قال: سمعت أبا إبراهيم موسى بن جعفر بن محمد (عليهم السلام) أجمعين يقول: «إن الله عز و جل خلق بيتا من نور، و جعل قوامه أربعة أركان: الله أكبر، و لا إله إلا الله، و سبحان الله، و الحمد لله. ثم خلق من الأربعة أربعة، و من الأربعة أربعة، ثم قال عز و جل: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ

And from him who said, ‘Salamat Bin Muhammad informed us, from Muhammad Bin al Hassan Bin Ali Bin Mahziyar, from Ahmad Bin Muhammad Al Sayyari, from Ahmad Bin Hilal, from Ali Bin Muhammad Bin Abdullah Al Hanany, from Ahmad Bin Hilal, from Amiyya Bin Maymoun Al Shairy, from Ziyad Al Qindy who said,

‘I hear Abu Ibrahim Musa^-asws Bin Ja’far Bin Muhammad^-asws saying: ‘Allah^-azwj Mighty and Majestic Created a House of Light and Made its foundations to be four cornerstones – ‘Allah is the Greatest’, and ‘There is no god except Allah^-azwj’, and Glory be to Allah^-azwj’, and The Praise is for Allah^-azwj’. Then He^-azwj Created from the four, four (more), and from the four, four (more). Then the Mighty and Majestic Said: Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah [9:36].[33]

مح بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرٍو الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ فَغُرَّةُ الشُّهُورِ شَهْرُ اللَّهِ عَزَّ ذِكْرُهُ وَ هُوَ شَهْرُ رَمَضَانَ وَ قَلْبُ شَهْرِ رَمَضَانَ لَيْلَةُ الْقَدْرِ وَ نُزِّلَ الْقُرْآنُ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَاسْتَقْبِلِ الشَّهْرَ بِالْقُرْآنِ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Amro Al Shamy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth [9:36]. So the commencement of the months is the Month of Allah^-azwj, Mighty is His^-azwj Mention, and it is the Month of Ramazan; and the heart of the Month of Ramazan is the Night of Pre-destination; and the Quran was Revealed in the first night of the Month of Ramazan. Therefore, welcome the Month with the Quran’.[34]

عن زرارة، عن أبي جعفر (عليه السلام) قال: كنت قاعدا عنده خلف المقام و هو محتب مستقبل القبلة، فقال: «أما النظر إليها عبادة، و ما خلق الله بقعة من الأرض أحب إليه منها- ثم أهوى بيده إلى الكعبة- و لا أكرم عليه منها، لها حرم الله الأشهر الحرم في كتابه يوم خلق السماوات و الأرض، ثلاثة أشهر متوالية و شهر مفرد للعمرة

From Zurara,

‘From Abu Ja’far^-asws having said: ‘I was seated with him^-asws behind the Standing Place (of Ibrahim^-as, and he^-asws was seated facing the Qiblah, and he^-asws said: ‘But the looking at it is (an act of) worship, and Allah^-azwj has not Created a spot from the earth more Beloved to Him^-azwj than it’. Then he^-asws gestured towards the Kabah – ‘Nor more Honourable to Him^-azwj than it. For it, Allah^-azwj has Made the Sacred month in His^-azwj Book the day He^-azwj Created the skies and the earth – three consecutive months and an individual month for the Umrah’.

قال أبو عبد الله (عليه السلام): «شوال و ذو القعدة و ذو الحجة و رجب

‘Abu Abdullah^-asws said: ‘Shawwal, and Zul Qadah, and Zul Hijja, and Rajab’’.[35]

The upright Religion (دِينُ الْقَيِّمَةِ)

شرف الدين النجفي: و روى علي بن أسباط، عن ابن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله عز و جل: وَ ذلِكَ دِينُ الْقَيِّمَةِ، قال: «هو ذلك دين القائم (عليه السلام)

Sharaf Al-Deen Najafy, from Ali Bin Asbaat, from Ibn Abu Hamza, from Abu Baseer,

‘Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: That is the upright Religion [9:36], he^-asws said: ‘It is the Religion of Al-Qaim^-asws’.[36]

VERSE 37

إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ ۖ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّوا مَا حَرَّمَ اللَّهُ ۚ زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ {37}

But rather, the postponement (of the Sacred months) increases in the Kufr, whereby those who were committing Kufr strayed. They were violating it a year and sanctifying it a year, in order to adjust the number which Allah Forbade, so they could permit what Allah had Prohibited. The evil of their deeds was adorned for them, and Allah does not Guide the Kafir people [9:37]

و قال علي بن إبراهيم: قوله تعالى: إِنَّمَا النَّسِي‏ءُ زِيادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عاماً وَ يُحَرِّمُونَهُ عاماً لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ كان سبب نزولها أن رجلا من كنانة كان يقف في الموسم، فيقول: قد أحللت دماء المحلين من طيئ و خثعم في شهر المحرم و أنسأته، و حرمت بدله صفرا

And Ali Bin Ibrahim said, ‘The Words of the Exalted: But rather, the postponement (of the Sacred months) increases in the Kufr, whereby those who were committing Kufr strayed. They were violating it a year and sanctifying it a year, in order to adjust the number what Allah Forbade [9:37] – The reasons for its Revelation was that a man from the (clan of) Kanana had paused during the season (of Hajj), and he was saying, ‘I have legalised the (shedding of) blood in the neighbourhood of Tayy and Khas’am during the Sacred months and have postponed it, and have sanctified (the month of) Safar instead’.

فإذا كان العام المقبل، يقول: قد أحللت صفرا و أنسأته و حرمت بدله شهر المحرم. فأنزل الله: إِنَّمَا النَّسِي‏ءُ زِيادَةٌ فِي الْكُفْرِ- إلى قوله: زُيِّنَ لَهُمْ سُوءُ أَعْمالِهِمْ

When it was the next year he was saying, ‘I have legalised Safar and postponed it, and has sanctified the month of Muharram instead’. Thus, Allah^-azwj Revealed: But rather, the postponement (of the Sacred months) increases in the Kufr – up to His^-azwj Words: The evil of their deeds was adorned for them [9:37]’’.[37]

VERSES 38 – 39

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ۚ أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ ۚ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ {38}

O you who believe! What is the matter with you when it is said to you: ‘Advance in the Way of Allah’, you cling heavily to the earth? Are you pleased with the life of the world rather than the Hereafter? So what is provision of the life of the world compared to the Hereafter except for a little? [9:38]

إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْئًا ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {39}

If you do not advance, He will Punish you with a painful Punishment and He will Replace you with a people other than you, and you will not (be able to) Harm him of anything; and Allah is Able upon all things [9:39]

قال علي (عليه السلام): «انفروا- رحمكم الله- إلى قتال عدوكم، و لا تثاقلوا إلى الأرض فتقروا بالخسف، و تبوءوا بالذل و يكون نصيبكم الأخس، و إن أخا الحرب الأرق، و من نام لم ينم عنه

Ali^-asws said: ‘Go forth (for Jihad), may Allah^-azwj have Mercy on you, to fight your enemies, and do not cling heavily to the earth [9:38], for you will be accepting the abjectness, and it will be followed by the humiliation and your share would happen to be the despicable, and that the brother of the war is the insomnia, and the one who sleeps would not be slept from’’.[38]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ إِسْحَاقَ جَمِيعاً عَنْ أَبِي رَوْحٍ فَرَجِ بْنِ قُرَّةَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي ابْنُ أَبِي لَيْلَى عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَمَّا بَعْدُ فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَتَحَهُ اللَّهُ لِخَاصَّةِ أَوْلِيَائِهِ وَ سَوَّغَهُمْ كَرَامَةً مِنْهُ لَهُمْ وَ نِعْمَةٌ ذَخَرَهَا

Ahmad Bin Muhammad Bin Saeed, from Ja’far Bin Abdullah Al Alawy, and Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Abbas, from Ismail Bin Is’haq, altogether from Abu Rawh Faraj Bin Qurra, from Mas’ada Bin Sada who said, ‘Ibn Abu layli narrated to me, from Abu Abdul Rahman Al Sulmy who said,

‘Amir Al-Momineen^-asws said: ‘However, the Jihad is a door from the doors of the Paradise, Allah^-azwj having Opened it for His^-azwj special friends, and Justified for them the prestige from it, and Bounties which are in His^-azwj Treasures.

وَ الْجِهَادُ هُوَ لِبَاسُ التَّقْوَى وَ دِرْعُ اللَّهِ الْحَصِينَةُ وَ جُنَّتُهُ الْوَثِيقَةُ فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ أَلْبَسَهُ اللَّهُ ثَوْبَ الذُّلِّ وَ شَمِلَهُ الْبَلَاءُ وَ فَارَقَ الرِّضَا وَ دُيِّثَ بِالصَّغَارِ وَ الْقَمَاءَةِ وَ ضُرِبَ عَلَى قَلْبِهِ بِالْأَسْدَادِ وَ أُدِيلَ الْحَقُّ مِنْهُ بِتَضْيِيعِ الْجِهَادِ وَ سِيمَ الْخَسْفَ وَ مُنِعَ النَّصَفَ

And the Jihad, it is a clothing of piety and a fortified armour of Allah^-azwj and His^-azwj strong shield. So the one who neglects it, turning away from it, Allah^-azwj would Clothe him with the clothes of the humiliation and the afflictions would engulf him, and the Pleasure (of Allah^-azwj) would Depart, and he would be killed by the small and the irrelevant matters, and he would be hit upon his heart by the barriers, and the truth would be blocked from him by the wasting of the Jihad, the lowliness engulfs him, and the justice is denied.

أَلَا وَ إِنِّي قَدْ دَعَوْتُكُمْ إِلَى قِتَالِ هَؤُلَاءِ الْقَوْمِ لَيْلًا وَ نَهَاراً وَ سِرّاً وَ إِعْلَاناً وَ قُلْتُ لَكُمْ اغْزُوهُمْ قَبْلَ أَنْ يَغْزُوكُمْ فَوَ اللَّهِ مَا غُزِيَ قَوْمٌ قَطُّ فِي عُقْرِ دَارِهِمْ إِلَّا ذَلُّوا فَتَوَاكَلْتُمْ وَ تَخَاذَلْتُمْ حَتَّى شُنَّتْ عَلَيْكُمُ الْغَارَاتُ وَ مُلِكَتْ عَلَيْكُمُ الْأَوْطَانُ هَذَا أَخُو غَامِدٍ قَدْ وَرَدَتْ خَيْلُهُ الْأَنْبَارَ وَ قَتَلَ حَسَّانَ بْنَ حَسَّانَ الْبَكْرِيَّ وَ أَزَالَ خَيْلَكُمْ عَنْ مَسَالِحِهَا

Indeed! And I^-asws have invited you all to the fighting of these people night and day, and secretly and openly, and I^-asws said to you all: ‘Battle them before they attack you!’, for by Allah^-azwj, never have a people been attacked at all in the doorsteps of their houses except they were humiliated. But, you were complacent and showed cowardice until they launched the raids upon you, and possessed the homelands against you. This brother of Ghamid (Muawiya’s assassin), his cavalry has entered Al-Anbar and killed Hassan Bin Hassan Al-Bakry (governor appointed by Amir Al-Momineen^-asws), and your cavalry was removed from its positions.

وَ قَدْ بَلَغَنِي أَنَّ الرَّجُلَ مِنْهُمْ كَانَ يَدْخُلُ عَلَى الْمَرْأَةِ الْمُسْلِمَةِ وَ الْأُخْرَى الْمُعَاهَدَةِ فَيَنْتَزِعُ حِجْلَهَا وَ قُلْبَهَا وَ قَلَائِدَهَا وَ رِعَاثَهَا مَا تُمْنَعُ مِنْهُ إِلَّا بِالِاسْتِرْجَاعِ وَ الِاسْتِرْحَامِ ثُمَّ انْصَرَفُوا وَافِرِينَ مَا نَالَ رَجُلًا مِنْهُمْ كَلْمٌ وَ لَا أُرِيقَ لَهُ دَمٌ فَلَوْ أَنَّ امْرَأً مُسْلِماً مَاتَ مِنْ بَعْدِ هَذَا أَسَفاً مَا كَانَ بِهِ مَلُوماً بَلْ كَانَ عِنْدِي بِهِ جَدِيراً

And it has reached me that the men from them came upon the Muslim women and the women under the responsibility, so they snatched their anklets, and their ear-rings, and their necklaces, and their ornaments what they could not prevent from except by the saying of ‘To Allah^-azwj is the return’, and the begging for the mercy. Then they dispersed, and it is dismaying what the men from them attained without sustaining any injuries or shedding any blood. So if the Muslim man were to die of regret from after this, he would not be blamed for it, but with me^-asws he would be worthy.

فَيَا عَجَباً عَجَباً وَ اللَّهِ يَمِيثُ الْقَلْبَ وَ يَجْلِبُ الْهَمَّ مِنِ اجْتِمَاعِ هَؤُلَاءِ عَلَى بَاطِلِهِمْ وَ تَفَرُّقِكُمْ عَنْ حَقِّكُمْ فَقُبْحاً لَكُمْ وَ تَرَحاً حِينَ صِرْتُمْ غَرَضاً يُرْمَى يُغَارُ عَلَيْكُمْ وَ لَا تُغِيرُونَ وَ تُغْزَوْنَ وَ لَا تَغْزُونَ وَ يُعْصَى اللَّهُ وَ تَرْضَوْنَ

So, how astonishing, how astonishing! By Allah^-azwj, the heart melts and the flesh is aroused from their gathering upon their falsehood, and your scattering upon your truth. So, ugly it is for you and a distress where you were purposely thrown with your self-esteem upon you and you did not have any self-esteem, and they attacked you and you did not counter them, and you disobeyed Allah^-azwj and you are pleased.

فَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي أَيَّامِ الْحَرِّ قُلْتُمْ هَذِهِ حَمَارَّةُ الْقَيْظِ أَمْهِلْنَا حَتَّى يُسَبَّخَ عَنَّا الْحَرُّ وَ إِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي الشِّتَاءِ قُلْتُمْ هَذِهِ صَبَارَّةُ الْقُرِّ أَمْهِلْنَا حَتَّى يَنْسَلِخَ عَنَّا الْبَرْدُ كُلُّ هَذَا فِرَاراً مِنَ الْحَرِّ وَ الْقُرِّ فَإِذَا كُنْتُمْ مِنَ الْحَرِّ وَ الْقُرِّ تَفِرُّونَ فَأَنْتُمْ وَ اللَّهِ مِنَ السَّيْفِ أَفَرُّ

So, whenever I^-asws order you with the marching against them in the days of heat, you say, ‘This is sweltering heat. Bear with us until the heat passes from us’. And whenever I^-asws order you with the marching against them in the winter, you say, ‘This is severely cold. Bear with us until the cold withdraws from us’. All this is fleeing the heat and the cold. So when you are fleeing from the heat and the cold, so you are, by Allah^-azwj, fleeing from the swords.

يَا أَشْبَاهَ الرِّجَالِ وَ لَا رِجَالَ حُلُومُ الْأَطْفَالِ وَ عُقُولُ رَبَّاتِ الْحِجَالِ لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَ لَمْ أَعْرِفْكُمْ مَعْرِفَةً وَ اللَّهِ جَرَّتْ نَدَماً وَ أَعْقَبَتْ ذَمّاً قَاتَلَكُمُ اللَّهُ لَقَدْ مَلَأْتُمْ قَلْبِي قَيْحاً وَ شَحَنْتُمْ صَدْرِي غَيْظاً وَ جَرَّعْتُمُونِي نُغَبَ التَّهْمَامِ أَنْفَاساً وَ أَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالْعِصْيَانِ وَ الْخِذْلَانِ حَتَّى لَقَدْ قَالَتْ قُرَيْشٌ إِنَّ ابْنَ أَبِي طَالِبٍ رَجُلٌ شُجَاعٌ وَ لَكِنْ لَا عِلْمَ لَهُ بِالْحَرْبِ

O resemblers of the men and who are not men, bearing the minds of the children and the intellects of the maidens! I^-asws wish I^-asws had never seen you and had never known you! By Allah^-azwj! Remorse and sorrow has flowed. May Allah^-azwj Kill you all, for you have reacted to my^-asws advice with ill manners, and loaded my^-asws chest with fury and have made me^-asws to swallow sorrow with every breath, and you have spoilt upon me^-asws my^-asws decisions with the disobedience and the abandonment to the extent that the Quraysh said, ‘The son^-asws of Abu Talib^-asws is a brave man, but he^-asws has no knowledge with him^-asws for the war.

لِلَّهِ أَبُوهُمْ وَ هَلْ أَحَدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً وَ أَقْدَمُ فِيهَا مَقَاماً مِنِّي لَقَدْ نَهَضْتُ فِيهَا وَ مَا بَلَغْتُ الْعِشْرِينَ وَ هَا أَنَا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ وَ لَكِنْ لَا رَأْيَ لِمَنْ لَا يُطَاعُ

For the Sake of Allah^-azwj, their fathers (know), and is there anyone from them more intense for it in strength, and from before, in standing for it than myself^-asws? I^-asws got up for it and I^-asws had not reached the twenties (years of age), and at the moment I^-asws have exceeded upon sixty, but there is no view for the one who has no obedience’.[39]

VERSES 40 – 41

إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ۖ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَىٰ ۗ وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ {40}

If you don’t help him, so Allah had Helped him when those who committed Kufr expelled him, him being the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ Then Allah Send down His Tranquillity upon him and Aided him with armies you did not see, and He Made the words of the one who committed Kufr to be the lowest; and Allah is Mighty, Wise [9:40]

انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ {41}

Advance lightly and heavily, and fight with your wealth and your selves in the Way of Allah; that would be better for you if you were knowing [9:41]

The Altered Verse

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا (عليه السلام) فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَ أَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا قُلْتُ هَكَذَا قَالَ هَكَذَا نَقْرَؤُهَا وَ هَكَذَا تَنْزِيلُهَا

Muhammad, from Ahmad, from Ibn Fazzaal, who has said:

Al-Reza^-asws regarding: Then Allah Send down His Tranquillity upon His Rasool and Aided him with armies you did not see [9:40]. I said, ‘Like this?’ He^-asws said: ‘Like this is how we^-asws recite it, and this (is how) it was Revealed’.[40]

قال زرارة: قال أبو جعفر (عليه السلام): «فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى رَسُولِهِ ألا ترى أن السكينة إنما نزلت على رسوله وَ جَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلى- فقال:- هو الكلام الذي تكلم به عتيق

Zarara said,

‘Abu Ja’far^-asws said: ‘Then Allah Send down His Tranquillity upon His Rasool [9:40]. He (Abu Bakr) did not see the tranquillity. But rather, it descended upon Rasool Allah^-saww and He Made the words of the one who committed Kufr to be the lowest [9:40]. So he^-asws said: ‘It is the speech which Ateeq (Abu Bakr) spoke with’.[41]

العياشي: عن عبد الله بن محمد الحجال، قال: كنت عند أبي الحسن الثاني (عليه السلام) و معي الحسن بن الجهم، فقال له الحسن: إنهم يحتجون علينا بقول الله تبارك و تعالى: ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ. قال: «و ما لهم في ذلك، فو الله لقد قال الله: فأنزل الله سكينته على رسوله. و ما ذكره فيها بخير

Al Ayyashi, from Abdullah Bin Muhammad al Hajaal who said,

‘I was in the presence of Abu Al Hassan^-asws the 2^nd, and with me was Al Hassan Bin Al Jaham, and Al Hassan said to him^-asws, ‘The (general Muslims) are arguing against us by the Words of Allah^-azwj Blessed and Exalted: him being the second of the two when they were both in the cave [9:40]’. He^-asws said: ‘And what is for them in that? By Allah^-azwj! Allah^-azwj has Said: ‘Then Allah Send down His Tranquillity upon His Rasool [9:40]. And he (Abu Bakr) has not been Mentioned with goodness’.

قال: قلت له أنا: جعلت فداك، و هكذا تقرؤنها؟ قال: «هكذا قرأتها

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! And are you^-asws reciting like this?’ He^-asws said: ‘Like this is how I^-asws am reciting’’.[42]

The events in the cave

حُمَيْدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ يُوسُفَ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عليه السلام) يَقُولُ إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) أَقْبَلَ يَقُولُ لِأَبِي بَكْرٍ فِي الْغَارِ اسْكُنْ فَإِنَّ اللَّهَ مَعَنَا وَ قَدْ أَخَذَتْهُ الرِّعْدَةُ وَ هُوَ لَا يَسْكُنُ فَلَمَّا رَأَى رَسُولُ اللَّهِ (صلى الله عليه وآله) حَالَهُ قَالَ لَهُ تُرِيدُ أَنْ أُرِيَكَ أَصْحَابِي مِنَ الْأَنْصَارِ فِي مَجَالِسِهِمْ يَتَحَدَّثُونَ فَأُرِيَكَ جَعْفَراً وَ أَصْحَابَهُ فِي الْبَحْرِ يَغُوصُونَ قَالَ نَعَمْ فَمَسَحَ رَسُولُ اللَّهِ (صلى الله عليه وآله) بِيَدِهِ عَلَى وَجْهِهِ فَنَظَرَ إِلَى الْأَنْصَارِ يَتَحَدَّثُونَ وَ نَظَرَ إِلَى جَعْفَرٍ (عليه السلام) وَ أَصْحَابِهِ فِي الْبَحْرِ يَغُوصُونَ فَأَضْمَرَ تِلْكَ السَّاعَةَ أَنَّهُ سَاحِرٌ

Humeyd Bin Ziyad, from Muhammad Bin Ayyub, from Ali Bin Asbaat, from Al-Hakam Bin Muskaan, from Yusuf Bin Suheyb, who has said:

Abu Abdullah^-asws having said: ‘I heard Abu Ja’far saying that: ‘Rasool Allah^-saww said while turning to Abu Bakr in the cave: ‘Calm down, for Allah^-azwj is with us’. And he had been taken over by the trepidation, and he was not calm. So when the Rasool Allah^-saww saw his state, he^-saww said to him: ‘Would you like me^-saww to show you my^-saww companions from the Helpers discussing in their gathering? And shall I^-saww show you Ja’far^-as and his^-as companions floating in the sea?’ He said, ‘Yes’. Rasool Allah^-saww wiped his^-saww hand upon his face. He visualised the Helpers discussing, and visualised Ja’far^-as and his^-as companions floating in the sea. He avouched in that very moment that he^-saww was a sorcerer’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) أَنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) لَمَّا خَرَجَ مِنَ الْغَارِ مُتَوَجِّهاً إِلَى الْمَدِينَةِ وَ قَدْ كَانَتْ قُرَيْشٌ جَعَلَتْ لِمَنْ أَخَذَهُ مِائَةً مِنَ الْإِبِلِ فَخَرَجَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فِيمَنْ يَطْلُبُ فَلَحِقَ بِرَسُولِ اللَّهِ (صلى الله عليه وآله) فَقَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) اللَّهُمَّ اكْفِنِي شَرَّ سُرَاقَةَ بِمَا شِئْتَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, who has said:

Abu Abdullah^-asws said: ‘When the Rasool Allah^-saww came out of the cave, he^-saww turned his direction towards Al-Medina, and the Quraysh had placed a reward of one hundred camels for anyone who could capture him^-saww. So Suraqat Bin Malik Bin Jo’sham went out in search. He met up with the Rasool Allah^-saww, and Rasool Allah^-saww said: ‘O Allah^-azwj! Suffice me^-saww from the evil of Suraqat by whatever You^-azwj so Desire to’.

فَسَاخَتْ قَوَائِمُ فَرَسِهِ فَثَنَى رِجْلَهُ ثُمَّ اشْتَدَّ فَقَالَ يَا مُحَمَّدُ إِنِّي عَلِمْتُ أَنَّ الَّذِي أَصَابَ قَوَائِمَ فَرَسِي إِنَّمَا هُوَ مِنْ قِبَلِكَ فَادْعُ اللَّهَ أَنْ يُطْلِقَ لِي فَرَسِي فَلَعَمْرِي إِنْ لَمْ يُصِبْكُمْ مِنِّي خَيْرٌ لَمْ يُصِبْكُمْ مِنِّي شَرٌّ فَدَعَا رَسُولُ اللَّهِ (صلى الله عليه وآله) فَأَطْلَقَ اللَّهُ عَزَّ وَ جَلَّ فَرَسَهُ

The legs of his horse bent and got stuck in the soil. He said, ‘O Muhammad^-saww! I know that you^-saww are the one who made the legs of my horse to be stuck, so call upon Allah^-azwj that He^-azwj should Release my horse. If you^-saww do not face goodness from me, you^-saww will not face evil from me either’. Rasool Allah^-saww supplicated and Allah^-azwj Mighty and Majestic Released his horse.

فَعَادَ فِي طَلَبِ رَسُولِ اللَّهِ (صلى الله عليه وآله) حَتَّى فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَدْعُو رَسُولُ اللَّهِ (صلى الله عليه وآله) فَتَأْخُذُ الْأَرْضُ قَوَائِمَ فَرَسِهِ فَلَمَّا أَطْلَقَهُ فِي الثَّالِثَةِ قَالَ يَا مُحَمَّدُ هَذِهِ إِبِلِي بَيْنَ يَدَيْكَ فِيهَا غُلَامِي فَإِنِ احْتَجْتَ إِلَى ظَهْرٍ أَوْ لَبَنٍ فَخُذْ مِنْهُ وَ هَذَا سَهْمٌ مِنْ كِنَانَتِي عَلَامَةً وَ أَنَا أَرْجِعُ فَأَرُدُّ عَنْكَ الطَّلَبَ فَقَالَ لَا حَاجَةَ لَنَا فِيمَا عِنْدَكَ

But he resumed in pursuing Rasool Allah^-saww, until he did that three times during each of which the Rasool Allah^-saww supplicated and the earth seized the legs of his horse. So, when it was Released for the third time, he said, ‘O Muhammad^-saww! This is my camel in front of you along with my slave. So, if you^-saww need to ride upon it or its milk, then take from it. And this is an arrow from my quiver as a sign, and I am returning and will not be pursuing you^-saww’. He^-saww said: ‘There is no need for us with regards to what is in your possession’.[44]

السيد الرضي في (الخصائص): بإسناد مرفوع، قال: قال ابن الكواء لأمير المؤمنين (عليه السلام): أين كنت حيث ذكر الله تعالى نبيه و أبا بكر فقال: ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا؟

Al Seyyid Al Razy in (the book) Al Ikhtisas, by an unbroken chain, said,

‘Ibn Al Kawa said to Amir Al Momineen^-asws! Where were you^-asws when Allah^-azwj the Exalted Mentioned His^-azwj Prophet^-saww and Abu Bakr, so He^-azwj Said: ‘him being the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ [9:40]?’

فقال أمير المؤمنين (عليه السلام): «ويحك يا بن الكواء، كنت على فراش رسول الله (صلى الله عليه و آله) و قد طرح علي ريطته، فأقبلت قريش مع كل رجل منهم هراوة فيها شوكها، فلم يبصروا رسول الله (صلى الله عليه و آله) حيث خرج، فأقبلوا علي يضربونني بما في أيديهم حتى تنفط جلدي و صار مثل البيض، ثم انطلقوا بي يريدون قتلي، فقال بعضهم: لا تقتلوه الليلة، و لكن أخروه و اطلبوا محمدا

Amir Al-Momineen^-asws said: ‘Woe be unto you, O Ibn Al-Kawa! I^-asws was upon a bed of Rasool Allah^-saww, and I^-asws had covered upon me^-asws a soft, thin cloth. So the Quraysh came, and with each man from them was a cudgel with a fork in it. But they did not see Rasool Allah^-saww when he^-saww went out, and they came towards me^-asws in order to strike me^-asws with whatever was in their hands until my^-asws skin was blistered and became like the (cracked) egg. Then they went with me^-asws intending to kill me^-asws. So one of them said, ‘Do not kill him^-asws tonight, but delay it and seek Muhammad^-saww’.

– قال- فأوثقوني بالحديد، و جعلوني في بيت، و استوثقوا مني و من الباب بقفل، فبينا أنا كذلك إذ سمعت صوتا من جانب البيت، يقول: يا علي، فسكن الوجع الذي كنت أجده، و ذهب الورم الذي كان في جسدي، ثم سمعت صوتا آخر يقول: يا علي، فإذا الحديد الذي في رجلي قد تقطع، ثم سمعت صوتا آخر يقول: يا علي. فإذا الباب قد تساقط ما عليه و فتح

He^-asws said: ‘So they bound me^-asws with the iron (chains) and made me^-asws to be in a room, and they bound between me^-asws and the door with a lock. While I^-asws was like that, when I^-asws heard a voice from the side of the room saying: ‘O Ali^-asws!’ So the pain which I^-asws was experiencing, settled down, and the bruise which was in my^-asws body went away. Then I^-asws heard another voice saying: ‘O Ali^-asws!’ And the iron (fetter) which was in my^-asws legs had broken. Then I^-asws heard another voice saying: ‘O Ali^-asws!’ And the door had dropped what was upon it and opened up.

فقمت و خرجت، و قد كانوا جاءوا بعجوز كمهاء لا تبصر و لا تنام، تحرس الباب، فخرجت عليها و هي لا تعقل

I^-asws stood up and went out, and they had become frustrated like the one blinded at birth, neither seeing nor sleeping, guarding the door. So I^-asws went out and they were unconscious’’.[45]

 و روى صاحب كتاب (سير الصحابة)، قال: حدثنا أبو عبد الله الحسين بن أحمد بن موسى الهمداني، عن محمد بن علي الطالقاني، عن جعفر الكناني، عن أبان بن تغلب، قال: قلت لسيدي جعفر الصادق (عليه السلام): جعلت فداك، هل في أصحاب رسول الله (صلى الله عليه و آله) من أنكر على أبي بكر؟

And the author of the book Seera Al Sahaba reported saying, ‘It was narrated to us by Abu Abdullah Al Husayn Bin Ahmad Bin Musa Al Hamdany, from Muhammad Bin Al Talaqany, from Ja’far Al Kanany, from Aban Bin Taghlub who said,

‘I said to my Master^-asws Ja’far Al-Sadiq^-asws, ‘May I be sacrificed for you^-asws! Were there among the companions of Rasool Allah^-saww, one who rejected upon Abu Bakr (of his Caliphate)?’

قال: «نعم- يا أبان- الذي أنكر على الأول اثنا عشر رجلا: ستة من المهاجرين، و ستة من الأنصار، و هم: خالد ابن سعيد بن العاص الأموي، و سلمان الفارسي، و أبو ذر الغفاري، و عمار بن ياسر، و المقداد بن الأسود الكندي، و بريدة الأسلمي. و من الأنصار: قيس بن سعد بن عبادة، و خزيمة بن ثابت ذو الشهادتين، و سهل بن حنيف، و أبو الهيثم بن التيهان، و أبي بن كعب، و أبو أيوب الأنصاري

He^-asws said: ‘Yes, O Aban! Those who denied at first were twelve men – six from the Emigrants and six from the Helpers, and (from the Emigrants) they were – Khalid Ibn Saeed Bin Al-Aas Al-Amwy, and Salman Al-Farsy^-ra, and Abu Zarr Al-Ghafary^-ra, and Ammar Bin Yasser^-ra, and Al-Miqdad Bin Al-Aswad Al-Kindy^-ra, and Bureyda Al-Aslamy. And from the Helpers were: – Qays Bin Sa’ad Bin Abada, and Khuzeyma Bin Sabit Zul Shahadatayn, and Sahl Bin Huneyf, and Abu Al-Haysam Bin Al-Tayhan, and Abayy Bin Ka’ab, and Abu Ayoub Al Ansary’.

– و ساق الحديث- و إنهم استأذنوا أمير المؤمنين (عليه السلام) في إقامة الحجة على أبي بكر، و إن الحق لعلي دونه، فاحتج كل واحد منهم على أبي بكر مما سمع من رسول الله (صلى الله عليه و آله) في إقامة علي (عليه السلام) خليفة من بعده (صلى الله عليه و آله)

And the base of the Hadeeth – ‘And they sought permission of Amir Al-Momineen^-asws in establishing the argument against Abu Bakr, and that the right was for Ali^-asws besides him. So, each one of them argued against Abu Bakr from what he had heard from Rasool Allah^-saww in having established Ali^-asws as a Caliph from after him^-saww.

و بعد احتجاج الاثني عشر عليه، قال أبو بكر: لست بخيركم. فقالوا له: إن كنت صادقا فانزل عن المنبر، و لا تعد. فنزل، فقال عمر بن الخطاب: و الله ما أقلناك و لا استقلناك. ثم أخذ عمر بن الخطاب بيد أبي بكر و انطلق به و الناس قد ثاروا عليهم، فجاءوا إلى منزل أبي بكر

And after the arguments of the twelve men against him, Abu Bakr said, ‘I am not the best one of you’. They said to him, ‘If you were truthful, then descend from the Pulpit, and do not infringe’. So he descended. Then Umar Bin Al-Khattab said, ‘By Allah^-azwj! We have not protected you nor will we continue protecting you’. Then he grabbed the hand of Abu Bakr and went with him, and the people had revolted against them, and they came to the house of Abu Bakr.

هذا ما جرى لهم من الأمور حيث صعد أبو بكر المنبر، و مكث أبو بكر في منزله ثلاثة أيام لم يظهر إلى الناس، فلما كان في اليوم الرابع دخل عليه عمر، و قال: ما الذي يقعدك، إن أصلع قريش قد طمع فيها؟ فقال أبو بكر: إليك عني- يا عمر- إني لفي شغل عنها، أما رأيت ما فعل بي الناس

This is what had come out from the affair when Abu Bakr ascended the Pulpit. And Abu Bakr remained in his house for three day, not appearing to the people. So when it was during the fourth (day) Umar came over to him and said, ‘What is that which makes you to sit. Surely the short-haired one of Quraysh had coveted with regards to it (Caliphate)?’ Abu Bakr said, ‘Away from me, O Umar. I am too busy from it. But, did you not see what the people did with me?’

فدخل عليه عثمان بن عفان في ألف رجل، و قال: ما يقعدكم عنها، و الله لقد طمعت فيها بنو هاشم؟ و جاء معاذ بن جبل في ألف رجل، و قال: ما يقعدكم عنها، و قد طمع أصلع قريش فيها؟ و جاء سالم مولى حذيفة في ألف رجل، و ما زالوا يجتمعون حتى صاروا في أربعة آلاف رجل، و جاءوا شاهرين أسيافهم يقدمهم عمر حتى توسطوا مسجد رسول الله (صلى الله عليه و آله)، و أمير المؤمنين (عليه السلام) في نفر من أصحابه

Then Usman Bin Affan came over to him among a thousand men, and said, ‘What makes is paralysing you all from it, and the short-haired one of Quraysh has coveted with regards to it?’ And Saalim Mawla Huzeyfa came over among a thousand men, and they did not cease to be gathering until they became four thousand men, and they had come brandishing their swords. Umar was in front of them until they were in the middle of the Masjid of Rasool Allah^-saww, and Amir Al-Momineen^-asws was among a number of his^-asws companions.

فقال عمر: يا أصحاب علي، لئن تكلم اليوم أحد منكم ما تكلم به بالأمس لنأخذن ما فيه عيناه. فقام إليه خالد بن سعيد بن العاص الأموي، فقال: يا بن الخطاب، أ بأسيافكم تهددوننا، و أسيافنا أحد منها، و منها ذو الفقار؟! و بجمعكم تفزعونا، و بقتلنا- و الله- مدحنا و ذمكم، و فينا من هو أكبر منكم: حجة الله، و وصي رسول الله؟

Umar said, ‘O companions of Ali^-asws! If any one of you were to speak today what he spoke with yesterday, we will take out whatever is in his eyes’. So Khalid Bin Saeed Bin Al Aas al-Amwy stood up and he said, ‘O son of Al-Khattab! Is it due to your (many) swords you are restricting us, and our swords are sharper than yours, and from these is Zulfiqar! And by your gathering you are scaring us, and by killing us, by Allah^-azwj, we would be praised and you would be condemned, and among us is one who is greater than you all, a Divine Authority of Allah^-azwj and a successor^-asws of Rasool Allah^-saww!?

و لولا أني أمرت بطاعة إمامي لشهرت سيفي و جاهدتكم في سبيل الله، و قد قال الله تعالى: كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ فقال له أمير المؤمنين (عليه السلام): شكر الله مقامك

And had I not been ordered with obedience to my Imam^-asws, I would have unsheathed my sword and fought you all in the Way of Allah^-azwj. And Allah^-azwj the Exalted has Said: ‘How many times a small group has overcome a numerous group by the Permission of Allah, and Allah is with the patient ones [2:249]’. So Amir Al-Momineen^-asws said to him: ‘I^-asws thank Allah^-azwj for your position’.

ثم قال سلمان: الله أكبر، سمعت رسول الله (صلى الله عليه و آله) يقول: بينا أخي و ابن عمي في مسجدي و هو في جماعة من أصحابه إذ نكبت عنهم جماعة من كلاب أهل النار، يريدون قتله و قتل من معه، و لست أشك أنكم هم

Then Salman^-ra, ‘Allah^-azwj is the Greatest! I^-ra heard Rasool Allah^-saww saying: ‘While my^-saww brother^-asws and cousin^-asws (Ali^-asws) was in my^-saww Masjid, and he^-asws was among a group of his^-asws companions, when there were averted from them a group from the dogs of the inhabitants of the Fire, intending to kill him^-asws and kill the ones with him^-asws’. And I am in no doubt that you all were them’.

فهم به عمر بن الخطاب. فنهض علي (عليه السلام) فتناول أثياب عمر بن الخطاب و خناقه، و جلد به الأرض، و وضع رجله على صدره، و قال: يا بن صهاك، لولا كتاب من الله سبق، و عهد من رسول الله، لأهرقت دمك، أنت أقل صبرا و أضعف ناصرا

Umar Bin Al-Khattab aimed for him^-ra, and Ali^-asws arose and grabbed the clothes of Umar Bin Al Khattab and choked him and forced him on to the ground, and placed his^-asws leg upon his chest, and said: ‘O son of Zahak! Had the Book from Allah^-azwj not preceded, and (had there not been) a Covenant from Rasool Allah^-saww, I would have spilt your blood. You are of little patience and (with) weaker helpers’.

ثم أقبل على أصحابه، و قال: انصرفوا- يرحمكم الله- فو الله إن رفع أحدهم عليكم سيفا أو طرفا لألحقن آخرهم بأولهم. فنكسوا رؤوسهم جميعا، ثم قال: و الله لأدخلن هذا المسجد كما دخل أخواي موسى و هارون، إذ قال له قومه: فَاذْهَبْ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ و الله لا أدخلنه إلا لزيارة رسول الله (صلى الله عليه و آله) أو لقضية أقضيها، فإنه لا يجوز لحجة الله و وصي رسول الله (صلى الله عليه و آله) أن يترك من يسترشده. ثم رفع رجله عن صدر عمر و ركله، و قال له: اذهب، فإن لله فيك أمرا هو بالغه

Then he^-asws turned towards his^-asws companions and said: ‘Disperse, may Allah^-azwj have Mercy on you, for by Allah^-azwj, if one of them raises a sword upon you or (even) blinks, I^-asws will join the last of them with their first ones!’ So they all hanged their heads. Then he^-asws said: ‘By Allah^-azwj! We did not enter it except for a visitation to Rasool Allah^-saww or to sort out an issue, for it is not allowed for a Divine Authority of Allah^-azwj and a successor^-asws of Rasool Allah^-saww that he^-asws neglects to show someone the right way’. Then he^-asws raised his^-asws leg from the chest of Umar and kicked him, and said to him: ‘Go, for Allah^-azwj has a Command regarding you He^-azwj will Accomplish!’

قال أبان: قال الصادق جعفر بن محمد (عليهما السلام): «فما دخله إلا كما قال (عليه السلام)، ثم خرج و أصحابه و دخل أبو بكر و جمعه، ثم ارتقى المنبر دون مقام رسول الله (صلى الله عليه و آله) بدرجة، ثم حمد الله و أثنى عليه، و ذكر النبي (صلى الله عليه و آله)، فقال في الجماعة رجل: كيف يصلي عليه و قد خالف أمره الذي جاء من الله تعالى

Aban said, ‘Al-Sadiq Ja’far^-asws Bin Muhammad^-asws said: ‘So he^-asws did not enter it (Masjid) except for what he^-asws said. Then he^-asws and his^-asws companions exited, and Abu Bakr and his group entered. Then he climbed upon the Pulpit to below the place of Rasool Allah^-saww by one step. Then he praised Allah^-azwj and extolled upon Him^-azwj, and mentioned the Prophet^-saww. So a man among the congregation said, ‘How can he send Salawat upon him^-saww and he has opposed his^-saww command which came from Allah^-azwj the Exalted!?’

ثم بدأ أبو بكر بنفسه، فساعة ما ذكر نفسه انتقض عليه عقبه الذي لدغه فيه الحريش، فقصر قامته، و أسبل ثوبه على عقبه، و أوجز في كلامه، و نزل عن المنبر، و أسرع إلى منزله يستقيم حاله، فتبعه أبو ذر مسرعا، فلما دخل أبو بكر منزله هجم عليه، و دخل خلفه

Then Abu Bakr began with himself, and for a while he did not mention himself of the wound which had recurred upon his heels which the insect had bit him. So his stature was shortened, and he threw his clothes upon his shoulder and was brief in his speech, and descended from the Pulpit, and hastened to his house to straighten his state. Abu Zarr^-ra pursued him hastily. So when Abu Bakr entered his house, he^-ra attacked upon him, and he had come up from behind him.

ثم قال له: يا أبا بكر، بالله عليك هل انتقض عليك عقبك الذي ضربك فيه الحريش في الغار، و قال لك رسول الله (صلى الله عليه و آله): ويلك، لا تحزن. فقلت: أخاف الموت؟ فقال: لا تموت، إنما ينتقض عليك ساعة تنقض عهدي و تظلم وصيي؟

Then he^-ra said to him, ‘O Abu Bakr! By Allah^-azwj upon you! Did your heel break upon you which the insect had bitten you in the cave, and Rasool Allah^-saww said to you: ‘Woe be unto you! Do not grieve!’ So you said, ‘I fear the death’?’ So he^-saww said: ‘You will not be dying. But rather, a time would pass upon you whereby you will break my^-saww Covenant and oppress my^-saww successor^-asws?’

فقال له أبو بكر: من أين لك ذلك، و ما كنت معنا في الغار؟ فقال: إن أمير المؤمنين علي (عليه السلام) قال: اذهب فانظر إلى أبي بكر، فإنه يبلغ إلى داره فينتقض عليه عقبه الذي لدغه فيه الحريش. فأتيتك كما أخبرني المظلوم الصادق، ثم دخل عمر و خرج أبو ذر مسرعا». الاحتجاج: 186

Abu Bakr said to him^-ra, ‘From where is that for you^-ra and you^-ra were not with us in the cave?’ He^-ra said: ‘Amir Al-Momineen Ali^-asws said: ‘Go, look at Abu Bakr, for he has reached his house, for his heel has been broken in which the insect had bitten him’. So I^-ra came to you just as he^-asws, the oppressed, the truthful informed me^-ra’. Then Umar entered and Abu Zarr^-ra exited hastily’.[46]

المفيد في (الاختصاص): عن إبراهيم بن محمد الثقفي، عن عمرو بن سعيد الثقفي، عن يحيى ابن الحسن بن فرات، عن يحيى بن مساور، عن أبي الجارود المنذر بن الجارود، عن أبي جعفر (عليه السلام)، قال: «لما صعد رسول الله (صلى الله عليه و آله) الغار طلبه علي بن أبي طالب (عليه السلام)، و خشي أن يغتاله المشركون، و كان رسول الله (صلى الله عليه و آله) على حراء و علي (عليه السلام) بثبير، فبصر به النبي (صلى الله عليه و آله) فقال: مالك، يا علي؟

Al Mufeed in (the book) Al Ikhtisas, from Ibrahim Bin Muhammad Al Saqafy, from Amro Bin Saeed Al saqafy, from Yahya Ibn Al Hassan Bin Furat, from Yahya Bin Masawir, from Abu Al Jaroud Al Munzar Bin Al Jaroud,

‘From Abu Ja’far^-asws having said: ‘When Rasool Allah^-saww ascended to the cave, Ali^-asws Bin Abu Talib^-asws sought him^-saww, and he^-asws feared that the Polytheists might assassinate him^-saww, and Rasool Allah^-saww was upon (mount) Hira and Ali^-asws Bin Abu Talib^-asws was at (mount) Subeyr. So the Prophet^-saww saw him^-asws and he^-saww said: ‘What is the matter, O Ali^-asws?’

فقال: بأبي أنت و امي، خشيت أن يغتالك المشركون، فطلبتك. فقال رسول الله (صلى الله عليه و آله): ناولني يدك، يا علي. فرجف الجبل حتى تخطى برجله إلى الجبل الآخر، ثم رجع الجبل إلى قراره

He^-asws said: ‘May my^-asws father^-as and my^-asws mother^-as be sacrificed for you^-saww! I^-asws feared that the Polytheists might assassinate you^-saww, therefore I^-asws sought you^-saww’. Rasool Allah^-saww said: ‘Give me^-saww your^-asws hand, O Ali^-asws!’ So the mountain quivered until his^-asws foot surpassed to the other mountain, then the mountain returned to its calmness’’.[47]

و روى الحسين بن حمدان الخصيبي، بإسناده، عن جعفر بن محمد الصادق (عليه السلام)، عن أبيه محمد بن علي الباقر (عليه السلام)، عن أبيه علي بن الحسين (عليه السلام)، قال: «لما لقنه جابر بن عبد الله الأنصاري رسالة جده رسول الله (صلى الله عليه و آله) إلى ابنه الباقر (عليه السلام) قال له علي بن الحسين (عليه السلام): يا جابر، أ كنت شاهدا حديث جدي رسول الله (صلى الله عليه و آله) يوم الغار؟

And it is reported by Al Husayn Bin Hamdan Al Haseybi, by his chain,

‘From Ja’far^-asws Bin Muhammad Al-Sadiq^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali Al-Baqir^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws having said: ‘When Jabir Bin Abdullah Al-Ansary delivered the message of his^-asws grandfather^-saww to his^-asws son^-asws Al-Baqir^-asws, Ali^-asws Bin Al-Husayn^-asws said to him: ‘O Jabir! Are you a witness of the Hadeeth of my^-asws grandfather^-saww of the day of the cave?’

قال جابر: لا، يا بن رسول الله. قال: إذن أحدثك، يا جابر؟ قال: حدثني، جعلت فداك، فقد سمعته من جدك (صلى الله عليه و آله)

Jabir said, ‘No, O son^-asws of Rasool Allah^-saww!’ He^-asws said: ‘Then, shall I^-asws narrate to you, O Jabir?’ He said, ‘Narrate to me, may I be sacrificed for you^-asws, although I have heard it from your^-asws grandfather^-saww’.

فقال: إن رسول الله (صلى الله عليه و آله) لما هرب إلى الغار من مشركي قريش حيث كبسوا داره لقتله، و قالوا: اقصدوا فراشه حتى نقتله فيه. فقال رسول الله (صلى الله عليه و آله) لأمير المؤمنين (صلوات الله عليه): يا أخي، إن مشركي قريش يكبسوني في هذه الليلة، و يقصدون فراشي، فما أنت صانع يا علي؟

He^-asws said: ‘Rasool Allah^-saww, when he^-saww fled to the cave from the Polytheists of Quraysh when they attacked his^-saww house to kill him^-saww, and they said, ‘Aim for his^-saww bed until we kill him^-saww in it’. Rasool Allah^-saww said to Amir Al-Momineen^-asws: ‘O my^-saww brother^-asws! The Polytheists of Quraysh would be attacking me^-saww during this night, and they would be aiming for my^-saww bed, so what shall I^-saww do, O Ali^-asws?’

قال له أمير المؤمنين: أنا- يا رسول الله- اضطجع في فراشك، و تكون خديجة في موضع من الدار، و اخرج و استصحب الله حيث تأمن على نفسك

Amir Al-Momineen^-asws said to him^-saww: ‘I^-asws, O Rasool Allah^-saww, shall lie down in your^-saww bed, and (Syeda) Khadeeja^-asws would happen to be in another place in the house, and go out and Allah^-azwj would Accompany you^-saww where there would be safety upon yourself^-saww’.

فقال له رسول الله (صلى الله عليه و آله): فديتك- يا أبا الحسن- أخرج لي ناقتي العضباء حتى أركبها، و أخرج إلى الله هاربا من مشركي قريش، و افعل بنفسك ما تشاء، و الله خليفتي عليك و على خديجة

Rasool Allah^-saww said: ‘May I^-saww be your^-asws ransom, O Abu Al-Hassan^-asws! Bring out my^-saww she-camel Al-Azba’a for me^-saww until I^-saww ride it, and go out fleeing to Allah^-azwj from the Polytheists of Quraysh, and deal with yourself^-asws whatever you^-asws so desire to, and Allah^-azwj is my^-saww Caliph upon you^-asws and upon (Syeda) Khadeeja^-asws’.

فخرج رسول الله (صلى الله عليه و آله) و ركب الناقة و سار، و تلقاه جبرئيل (عليه السلام) فقال: يا رسول الله، إن الله أمرني أن أصحبك في مسيرك و في الغار الذي تدخله و أرجع معك إلى المدينة إلى أن تنيخ ناقتك بباب أبي أيوب الأنصاري

Rasool Allah^-saww went out and rode the she-camel and travelled, and Jibraeel^-as met him^-saww and he^-as said: ‘O Rasool Allah^-saww! Allah^-azwj Commanded me^-as that I^-as should accompany you in your^-saww journey and in the cave in which you^-saww shall enter, and return with you^-saww to al Medina, until your^-saww she-camel stops at the door of Abu Ayoub Al Ansary’.

فسار (صلى الله عليه و آله) فتلقاه أبو بكر، فقال له: يا رسول الله، أصحبك؟ فقال ويحك- يا أبا بكر- ما أريد أن يشعر بي أحد، فقال: فأخشى- يا رسول الله- أن يستخلفني المشركون على لقائي إياك، و لا أجد بدا من صدقهم

He^-saww went, and Abu Bakr met him^-saww and said to him^-saww, ‘O Rasool Allah^-saww! Can I accompany you^-saww?’ He^-saww said: ‘Woe be unto you, O Abu Bakr! I^-saww do not want anyone to publicise me^-saww’. He said, ‘But I fear, O Rasool Allah^-saww, that I would be left behind with the Polytheist (they would question me) of my meeting you^-saww, and I will find no escape from ratifying them’.

فقال له (عليه السلام): ويحك- يا أبا بكر- أو كنت فاعلا ذلك؟ فقال: إي و الله، لئلا أقتل، أو أحلف فأحنث

Rasool Allah^-saww said to him: ‘Woe be unto you, O Abu Bakr! Or will you do that?’ He said, ‘Yes, by Allah^-azwj! Perhaps I would be killed, or made to swear (an oath) so I would tell them’.

فقال (صلى الله عليه و آله): ويحك- يا أبا بكر- فما صحبتك إياي بنافعتك. فقال له أبو بكر: و لكنك تستغشني و تخشى أن انذر بك المشركين. فقال له (عليه السلام): سر إذا شئت. فتلقاه الغار، فنزل عن ناقته العضباء و أبركها بباب الغار، و دخل و معه جبرئيل و أبو بكر

Rasool Allah^-saww said: ‘Woe be unto you, O Abu Bakr! But your accompanying me^-saww is of no benefit to me^-saww’. Abu Bakr said to him^-saww, ‘But you^-saww are deceiving me and you^-saww are afraid I would warn the Polytheists about you^-saww’. He^-saww said to him: ‘Come if you so like’. They arrived at the cave, and he^-saww descended from his^-saww she-camel Al-Azba’a, and kneel it at the entrance of the cave, and he^-saww entered and with him^-saww were Jibraeel^-as and Abu Bakr.

و قامت خديجة في جانب الدار باكية على رسول الله (صلى الله عليه و آله)، و اضطجع أمير المؤمنين (عليه السلام) على‏ فراش رسول الله (صلى الله عليه و آله) ليفديه بنفسه، و وافى المشركون الدار ليلا فتسوروا عليها و دخلوا، و قصدوا إلى فراش رسول الله (صلى الله عليه و آله)، فوجدوا أمير المؤمنين (عليه السلام) مضطجعا فيه، فضربوا بأيديهم إليه، و قالوا: يا بن أبي كبشة، لم ينفعك سحرك و لا كهانتك و لا خدمة الجان لك، اليوم نسقي أسلحتنا من دمك

And (Syeda) Khadeeja^-asws stood in the side of the house weeping upon Rasool Allah^-saww, and Amir Al-Momineen^-asws lied down upon the bed of Rasool Allah^-saww to ransom him^-saww with himself^-asws, and the Polytheists came to the house at night. So, they climbed over the wall and entered, and aimed for the bed of Rasool Allah^-saww. But they found Amir Al-Momineen^-asws (instead) lying in it. So they struck with their hands towards him^-asws and said, ‘O son of Abu Kabasha! Neither will your sorcery benefit you^-saww, nor will your^-saww soothsaying, nor the service of the Jinn. Today we will quench our weapons with your^-saww blood’.

فنفض أمير المؤمنين أيديهم عنه، فكأنهم لم يصلوا إليه، و جلس في الفراش، و قال: ما بالكم- يا مشركي قريش- أنا علي بن أبي طالب! قالوا له: و أين محمد، يا علي؟ قال: حيث يشاء الله. قالوا: و من في الدار؟ قال: خديجة

Amir Al-Momineen^-asws pushed away their hands from him^-asws, and it was as if they did not arrive to him^-asws, and he^-asws sat up in the bed and said: ‘What is the matter with you all, O Polytheists of Quraysh? I^-asws am Ali^-asws Bin Abu Talib^-asws!’ They said to him, ‘And where is Muhammad^-saww, O Ali^-asws?’ He^-asws said: ‘Wherever Allah^-azwj so Desires (him^-saww to be)’. They said, ‘And who (else) is in the house?’ He^-asws said: (Syeda) ‘Khadeeja^-asws’.

قالوا: الحبيبة الكريمة لولا تبعلها بمحمد. يا علي، و حق اللات و العزى لولا حرمة أبيك أبي طالب و عظم محله في قريش لأعملنا أسيافنا فيك

They said, ‘The beloved, the honourable. If only she^-asws was not married to Muhammad^-saww! O Ali^-asws! By the right of Al Laat, and Al Uzza (two idols), had it not been for the sanctity of your^-asws father Abu Talib^-asws, and the greatness of his^-asws position among Quraysh, we would have used our swords regarding you^-asws’.

فقال أمير المؤمنين (عليه السلام): يا مشركي قريش، أعجبتكم كثرتكم، و فالق الحب، و بارئ النسمة، ما يكون إلا ما يريد الله، و لو شئت أن أفني جمعكم، كنتم أهون علي من فراش السراج، فلا شي‏ء أضعف منه. فتضاحك القوم المشركون، و قال بعضهم لبعض: خلوا عليا لحرمة أبيه و اقصدوا الطلب لمحمد

Amir Al-Momineen^-asws said: ‘O Polytheists of Quraysh! Your large numbers are fascinating you. By the One^-azwj Who Split the seed and Formed the person! Nothing happens except what Allah^-azwj Wants, and if He^-azwj so Desires to, He^-azwj would Destroy your community. You are lesser upon me^-asws than the light mattress, and there is nothing weaker than it’. So the Polytheist group laughed and said to each other, ‘Leave Ali^-asws alone due to the sanctity of his^-asws father^-asws, and aim in seeking Muhammad^-saww’.

و رسول الله (صلى الله عليه و آله) في الغار، و جبرئيل (عليه السلام) و أبو بكر معه، فحزن رسول الله (صلى الله عليه و آله) على علي (عليه السلام) و خديجة فقال جبرئيل (عليه السلام): لا تحزن إن الله معنا. ثم كشف له فرأى عليا و خديجة (عليهما السلام) و رأى سفينة جعفر بن أبي طالب (عليه السلام) و من معه تعوم في البحر

And Rasool Allah^-saww was in the cave, and Jibraeel^-as and Abu Bakr were with him^-saww. Rasool Allah^-saww grieved upon Ali^-asws and (Syeda) Khadeeja^-asws, and Jibraeel^-as said: ‘Do not grieve, Allah^-saww is with us’. Then he^-as uncovered for him^-saww, and he^-saww saw Ali^-asws and (Syeda) Khadeeja^-asws, and saw the ship of Ja’far^-asws Bin Abu Talib^-asws and the ones with him^-asws, floating in the sea.

فأنزل الله سكينته على رسوله، و هو الأمان مما خشيه على علي و خديجة، فأنزل الله الآية ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ يريد جبرئيل (عليه السلام) إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ الآية. و لو كان الذي حزن أبو بكر لكان أحق بالأمان من رسول الله (صلى الله عليه و آله)، لو لم يحزن

Allah^-azwj Send down His^-azwj Tranquillity upon His^-azwj Rasool^-saww, and it is the security from what he^-saww feared upon Ali^-asws and Khadeeja^-asws, and Allah^-azwj Revealed the Verse: him being the second of the two when they were both in the cave – Intending Jibraeel^-as, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ Then Allah Send down His Tranquillity upon him [9:40] – the Verse. And if it was such that the one who grieved was Abu Bakr, he would be more rightful with the security from Rasool Allah^-azwj, if he^-saww had not grieved.

ثم إن رسول الله (صلى الله عليه و آله) قال لأبي بكر: يا أبا بكر، إني أرى عليا و خديجة، و مشركي قريش و خطابهم و سفينة جعفر بن أبي طالب و من معه تعوم في البحر، و أرى الرهط من الأنصار مجلبين في المدينة

Then Rasool Allah^-saww said to Abu Bakr: ‘O Abu Bakr! I^-saww saw Ali^-asws and (Syeda) Khadeeja^-asws, and the Polytheists of Quraysh and their address, and the ship of Ja’far^-asws Bin Abu Talib^-asws and the ones with him^-asws, floating in the sea, and I^-saww saw a group of the Helpers discussing in Al-Medina’.

فقال أبو بكر: و تراهم- يا رسول الله- في [هذه الليلة، و في هذه الساعة، و أنت في‏] الغار و في هذه الظلمة، و ما بينهم و بينك من بعد المدينة عن مكة؟

Abu Bakr said, ‘And you^-saww saw them, O Rasool Allah^-saww, in this night and in this moment, and you^-saww are in the cave, and in this darkness, and how distant it is between them and you^-saww, and Al-Medina and Makkah!?’

فقال رسول الله (صلى الله عليه و آله): إني أريك- يا أبا بكر- حتى تصدقن. و مسح يده على بصره، فقال: انظر- يا أبا بكر- إلى مشركي قريش، و إلى أخي على الفراش و خطابه لهم، و خديجة في جانب الدار، و انظر إلى سفينة جعفر تعوم في البحر

Rasool Allah^-saww said: ‘I^-saww will show you, O Abu Bakr, until you ratify’. And he^-saww wiped his^-saww hand upon his eyes and he^-saww said: ‘Look, O Abu Bakr, at the Polytheists of Quraysh, and to my^-saww brother^-asws upon the bed and his^-asws addressing to them, and (Syeda) Khadeeja^-asws in the side of the house; and look at the ship of Ja’far^-asws floating in the sea!’

فنظر أبو بكر إلى الكل، ففزع و رعب، و قال: يا رسول الله، لا طاقة لي بالنظر إلى ما رأيته، فرد علي غطائي، فمسح على بصره فحجب عما أراه رسول الله

Abu Bakr looked at it all, and he panicked and was scared, and said, ‘O Rasool Allah^-saww! There is no strength with me with the looking at what you^-saww are showing, therefore return my covering upon me’. So he^-saww wiped his^-saww had upon his eyes and he was veiled from what Rasool Allah^-saww showed him.

و قصد المشركون في الطلب ليقفوا أثر رسول الله (صلى الله عليه و آله) [حتى‏] جاءوا إلى باب الغار، و حجب الله عنهم الناقة و لم يروها، و قالوا: هذا أثر ناقة محمد و مبركها في باب الغار. فدخلوا فوجدوا على باب الغار نسجا قد أظله، فقالوا: ويحكم ما ترون إلى نسج هذه العنكبوت على باب الغار، فكيف دخله محمد؟! فصدهم الله عنه و رجعوا

And the Polytheists aimed in seeking the tracks of Rasool Allah^-saww until they came over to the entrance of the cave, and Allah^-azwj Veiled the she-camel from them and they did not see it, and they said, ‘These are the tracks of the she-camel of Muhammad^-saww and its kneeling at the entrance of the cave’. So they entered and they found a cobweb having been spun at the entrance of the cave, and they said, ‘Woe be unto you! Are you not seeing this web of this spider at the entrance of the cave? So how could Muhammad^-saww have entered it?’ Thus, Allah^-azwj Blocked them from him^-saww and they returned.

و خرج رسول الله (صلى الله عليه و آله) من الغار و هاجر إلى المدينة، و خرج أبو بكر فحدث المشركين بخبره مع  رسول الله (صلى الله عليه و آله) و قال لهم: لا طاقة لكم بسحر محمد». و قصص يطول شرحها

And Rasool Allah^-saww exited from the cave and fled to Al-Medina, and Abu Bakr went out (as well) and narrated to the Polytheists of his being with Rasool Allah^-saww and said to them, ‘There is no strength for you all against the sorcery of Muhammad^-saww’. And the story has lengthy explanations’.

قال جابر: هكذا و الله- يا بن رسول الله- حدثني جدك رسول الله (صلى الله عليه و آله) ما زاد و لا نقص حرفا واحدا

Jabir said, ‘Like this, by Allah^-azwj, O son^-asws of Rasool Allah^-saww, is how your^-asws grandfather^-saww Rasool Allah^-saww narrated to me, neither increasing nor decreasing one letter’.[48]

VERSE 42

لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَاتَّبَعُوكَ وَلَٰكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ {42}

If it had been a nearby gain and an easy journey, they would have followed you, but the distance was far upon them. And they are swearing by Allah, ‘If we had been able to, we would have gone out along with you’. They are destroying themselves, and Allah Knows they are lying [9:42]

و عنه، قال: حدثنا أبي، و محمد بن الحسن بن أحمد بن الوليد، قالا: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن علي بن عبد الله، عن أبي محمد البرقي، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: سَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنا لَخَرَجْنا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَ اللَّهُ يَعْلَمُ إِنَّهُمْ لَكاذِبُونَ. قال: «كذبهم الله عز و جل في قولهم: لَوِ اسْتَطَعْنا لَخَرَجْنا مَعَكُمْ، و قد كانوا مستطيعين للخروج

And from him (al Sadouq) who said, ‘My father narrated to me, and Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Abdullah, from Abu Muhammad Al Barqy,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And they are swearing by Allah, ‘If we had been able to, we would have gone out along with you’. They are destroying themselves, and Allah Knows they are lying [9:42]. He^-asws said: ‘Allah^-azwj Mighty and Majestic Belied them with regards to their words: ‘If we had been able to, we would have gone out along with you’, and they did have the ability for the going out’.[49]

علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: لَوْ كانَ عَرَضاً قَرِيباً، يقول: «غنيمة قريبة لَاتَّبَعُوكَ

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: If it had been a nearby gain [9:42], said, ‘They were saying, ‘Had there been (easy to gain) war booty, we would have followed you^-saww’.[50]

العياشي: عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام) في قول الله: لَوْ كانَ عَرَضاً قَرِيباً وَ سَفَراً قاصِداً لَاتَّبَعُوكَ الآية: «إنهم يستطيعون، و قد كان في علم الله أنه لو كان عرضا قريبا و سفرا قاصدا لفعلوا

Al Ayyashi, from Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws regarding the Words of Allah^-azwj: If it had been a nearby gain and an easy journey, they would have followed you [9:42] – the Verse: ‘They did have the capacity, and it was in the Knowledge of Allah^-azwj and it there had been a nearby gain and an easy journey, they would have done so’’.[51]

Background report

و قال علي بن إبراهيم، في قوله تعالى: وَ لكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ: يعني إلى تبوك، و ذلك أن رسول الله (صلى الله عليه و آله) لم يسافر سفرا أبعد منه و لا أشد، و كان سبب ذلك أن الصيافة كانوا يقدمون المدينة من الشام و معهم الدرنوك  و الطعام، و هم الأنباط، فأشاعوا بالمدينة أن الروم قد اجتمعوا يريدون غزو رسول الله (صلى الله عليه و آله) في عسكر، و أن هرقل قد سار في جنوده، و جلب معهم غسان و جذام و بهراء و عاملة، و قد قدم عساكره البلقاء ، و نزل هو حمص

And Ali Bin Ibrahim said –

‘Regarding the Words of the Exalted: ‘but the distance was far upon them [9:42] – Meaning to Tabuk, and that is because Rasool Allah^-saww did not travel a journey more remote than it, nor more difficult, and the reason of that were the merchants who were proceeding to Al Medina from Syria and with them were the piles of rugs and the good stuff, and they were the Nabateans, and they spread (the propaganda) at Al Medina that the Romans had gathered intending to battle Rasool Allah^-saww with a huge army, and that Heraclius had come in his army, and they had brought with them the youths, and the servants, and the office bearers, and his army had marched to Al Balqa’a, and he had encamped at Homs.

فأمر رسول الله (صلى الله عليه و آله) أصحابه بالتهيؤ إلى تبوك، و هي من بلاد البلقاء، و بعث إلى القبائل حوله، و إلى مكة، و إلى من أسلم من خزاعة و مزينة و جهينة، فحثهم على الجهاد، و أمر رسول الله (صلى الله عليه و آله) بعسكره فضرب في ثنية الوداع، و أمر أهل الجدة أن يعينوا من لا قوة به، و من كان عنده شي‏ء أخرجه، و حملوا و قووا و حثوا على ذلك

Rasool Allah^-saww ordered his^-saww companions with the preparations to (go) to Tabuk, and it is from the cities of Balqa’a, and sent a message to the tribes around it, and to Makkah, and to the ones who had become Muslims from the (clans of) Khaza’a, and Mazeyna, and Juheyna. So he^-saww mobilised them upon the Jihad, and Rasool Allah^-saww ordered his^-saww army to be stationed in Saniyyat al Wada’a (a place overlooking Al Medina), and ordered the people of Jeddah that they should assist the ones who had not strength for it, and the ones who had anything with him so he should bring it forth, and carry it and strengthen (the army), and he^-saww urged them upon that.

وخطب رسول الله (صلى الله عليه و آله)، فقال بعد حمد الله و الثناء عليه: «أيها الناس، إن أصدق الحديث كتاب الله، و أولى القول كلمة التقوى، و خير الملل ملة إبراهيم، و خير السنن سنة محمد، و أشرف الحديث ذكر الله، و أحسن القصص هذا القرآن، و خير الأمور عزائمها، و شر الأمور محدثاتها

And Rasool Allah^-saww addressed, so he^-saww said after praising Allah^-azwj and extolling upon Him^-azwj: ‘O you people! The most truthful of the Hadeeth is the Book of Allah^-azwj, and the highest word is the word of piety, and the best of the religions is the Religion of Ibrahim^-as, and the best of the Sunnahs is the Sunnah of Muhammad, and the most noble of the Hadeeth is the Mention of Allah^-azwj, and the most excellent of the stories is this Quran, and the best of the matters are its resolutions, and the most evil of the matters are its innovations.

و أحسن الهدى هدى الأنبياء، و أشرف القتلى الشهداء، و أعمى العمى الضلالة بعد الهدى. و خير الأعمال ما نفع، و خير الهدى ما اتبع، و شر العمى عمى القلب، و اليد العليا خير من اليد السفلى، و ما قل و كفى خير مما كثر و أليه، و شر المعذرة حين يحضر الموت، و شر الندامة يوم القيامة

And the most excellent of the guidance is the Guidance of the Prophets^-as, and the most noble of the killed ones are the martyrs, and the most blinding of the blindness is the straying after the Guidance, and the best of the deeds is what benefits, and the best of the guidance is what is followed, and the most evil of the blindness is the blindness of the heart, and the upper (giving) hand is better than the lower (receiving) hand, and whatever is little and sufficient is better than what is more and insufficient, and the most evil of the excuses would be when the death is presented, and the most evil of the regrets would be on the Day of Judgment!

و من الناس من لا يأتي الجمعة إلا نزرا، و منهم من لا يذكر الله إلا هجرا، و من أعظم الخطايا اللسان الكذب، و خير الغنى غنى النفس، و خير الزاد التقوى، و رأس الحكمة مخافة الله، و خير ما ألقي في القلب اليقين

And from the people there is one to whom the Friday does not come who does not except as insignificant, and from them is one who does not Mention Allah^-azwj except are a forsaking ones, and from the greatest of the sins of the tongue is the lie, and the best of the riches is the richness of the self, and the best of the provisions is the piety, and the chief of the wisdom is fearing Allah^-azwj, and the best of what is cast in the heart, is the certainty.

و الارتياب من الكفر، و التباعد من عمل الجاهلية، و الغلول من قيح جهنم، و السكر جمر النار، و الشعر من إبليس، و الخمر جماع الإثم، و النساء حبائل إبليس، و الشباب شعبة من الجنون، و شر المكاسب كسب الربا، و شر الأكل أكل مال اليتيم، و السعيد من وعظ بغيره، و الشقي من شقي في بطن امه

And the suspicions are from the Kufr, and the wailing is from the deeds of the pre-Islamic period, and the unfaithfulness is from the vomit of Hell, and the intoxication is an ember of the Fire, and the poetry is from Iblees^-la, and the wine is a collector of sins, and the women are the traps of Iblees^-la, and the youths are a division from the madness, and the most evil of the earning is the earning of the interest, and the most evil of the consumptions is devouring the wealth of the orphan, and the fortunate is the ones who is advised by others, and the wretched is the one who is wretched in the belly of his mother.

و إنما يصير أحدكم إلى موضع أربعة أذرع و الأمر إلى آخره، و ملاك الأمر خواتيمه، و أربى الربا الكذب، و كل ما هو آت قريب، و سباب المؤمن فسوق، و قتال المؤمن كفر، و أكل لحمه، من معصية الله، و حرمة ماله كحرمة دمه، و من توكل على الله كفاه، و من صبر ظفر، و من يعف يعف الله عنه، و من كظم الغيظ يأجره الله

And rather, one of you would travel to a place of four cubits (grave) and the matter is to its end, and the Angels of the matter are its seal, and the excess of the interest is the lie, and all what comes it nearby, and insulting the Momin is an immorality, and fighting the Momin is Kufr, and eating his flesh (backbiting him) is from the disobedience to Allah^-azwj, and sanctity of his wealth is like the sanctity of his blood, and the one who relies upon Allah^-azwj, He^-azwj would Suffice him, and the one who is patient would be victorious, and the one who pardons, Allah^-azwj would Pardon him, and the one who swallows the anger, Allah^-azwj would Reward him.

و من يصبر على الرزية يعوضه الله، و من يتبع السمعة يسمع الله به، و من يصم يضاعف الله له، و من يعص الله يعذبه. اللهم اغفر لي و لأمتي، اللهم اغفر لي و لأمتي، أستغفر الله لي و لكم

And the one who is patent upon the calamity, Allah^-azwj would Compensate him, and the one who pursues the reputation, Allah^-azwj would Make him to be heard, and the one who is silent, Allah^-azwj would Multiply for him, and the one who disobeys Allah^-azwj, He^-azwj would Punish him! O Allah^-azwj! Forgive me^-saww and my^-saww community. I^-saww seek Forgiveness of Allah^-azwj for me^-saww and for you all!’

قال: فرغب الناس في الجهاد لما سمعوا هذا من رسول الله (صلى الله عليه و آله)، و قدمت القبائل من العرب ممن استنفرهم، و قعد عنه قوم من المنافقين و غيرهم، و لقي رسول الله (صلى الله عليه و آله) الجد بن قيس، فقال له: «يا أبا وهب، ألا تنفر معنا في هذه الغزاة، لعلك أن تستحفد من بنات الأصفر؟

He (the narrator) said, ‘So the people became desirous regarding the Jihad when they heard this from Rasool Allah^-saww, and the tribes from the Arabs proceeded, from the ones who were mobilised, and there sat back from him^-saww, groups from the hypocrites and others. And Rasool Allah^-saww met Aljad Bin Qays, and he^-saww said to him: ‘O Abu Wahab! Are you not mobilised with us regarding this military expedition, perhaps you would attain servants from the daughters clan of Asfar (king of Rome)?’

فقال: يا رسول الله، و الله إن قومي ليعلمون أن ليس فيهم أحد أشد عجبا بالنساء مني، و أخاف إن خرجت معك أن لا أصبر إذا رأيت بنات الأصفر، فلا تفتني، و ائذن لي أن أقيم

He said, ‘O Rasool Allah^-azwj! By Allah^-azwj! My people know very well that there isn’t among them anyone most intensely fascinated with the women than me, and I fear that if I was to go out with you^-saww, I would not be patient when I see the daughters of al Asfar. Therefore, do not try me, and permit me to stay’.

و قال لجماعة من قومه: لا تخرجوا في الحر. فقال ابنه: ترد على رسول الله (صلى الله عليه و آله) و تقول له ما تقول، ثم تقول لقومك: لا تنفروا في الحر، و الله لينزلن الله في هذا قرآنا يقرؤه الناس إلى يوم القيامة

And he said to a group of his people, ‘Do not go out in the heat’. So his daughter said, ‘You refuted upon Rasool Allah^-saww and you were saying to him what you were saying, then you are saying to your people, ‘Do not go out in the heat’? By Allah^-azwj, Allah^-azwj would Reveal Quran (Verses) regarding this and the people would recite it up to the Day of Judgment’.

فأنزل الله على رسوله في ذلك: وَ مِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَ لا تَفْتِنِّي أَلا فِي الْفِتْنَةِ سَقَطُوا وَ إِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكافِرِينَ. ثم قال الجد بن قيس: أ يطمع محمد أن حرب الروم مثل حرب غيرهم، لا يرجع من هؤلاء أحد أبدا

Allah^-azwj Revealed unto His^-azwj Rasool^-saww regarding that: And from them is one who is saying, ‘Permit me and do not try me’. Indeed! Into the Fitna they have fallen, and surely Hell would be encompassing with the Kafirs [9:49]. Then Aljad Bin Qays said, ‘Is Muhammad^-saww coveting that a war against Rome is like a war against others? Not one of them would return, ever!’’.[52]

VERSE 43

عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ {43}

May Allah Pardon you! Why did you permit for them until it became clear to you, those who were truthful and you came to know the liars? [9:43]

ابن بابويه: قال: حدثنا تميم بن عبد الله بن تميم القرشي (رضي الله عنه)، قال: حدثني أبي، عن‏ حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال: حضرت مجلس المأمون و عنده الرضا علي ابن موسى (عليه السلام)، فقال له المأمون: يا بن رسول الله، أليس من قولك إن الأنبياء معصومون؟ قال: «بلى». فقال له المأمون فيما سأله: يا أبا الحسن، فأخبرني عن قول الله تعالى: عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ

Ibn Babuwayh said, ‘Tameer Bin Abdullah Bin Tameem Al Qarshy narrated to us, from his father, from hamdan Bin Suleyman Al Neshapuri, from Ali Bin Muhammad Bin Al Jaham who said,

‘I was present at a gathering of Al-Mamoun, and in his presence was Al-Reza Ali^-asws Bin Musa^-asws. So Al-Mamoun said to him^-asws, ‘O son^-asws of Rasool Allah^-saww! Is it not from you^-asws words that the Prophets^-as are infallible?’ He ^-asws said: ‘Yes’. So Al-Mamoun said to him^-asws regarding what was asked, ‘O Abu Al Hassan^-asws! So inform me about the Words of Allah^-azwj the Exalted: May Allah Pardon you! Why did you permit for [9:43]?’

قال الرضا (عليه السلام): «هذا مما نزل بإياك أعني و اسمعي يا جارة، خاطب الله تعالى بذلك نبيه (صلى الله عليه و آله) و أراد به أمته، و كذلك قوله عز و جل: لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ الْخاسِرِينَ. و قوله تعالى: وَ لَوْ لا أَنْ ثَبَّتْناكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلًا. قال: صدقت، يا بن رسول الله

Al-Reza^-asws said: ‘This is from what was Revealed to Mean you, and for the neighbours to listen. Allah^-azwj Addresses His^-azwj Prophet^-saww by that, and Intends by it his^-saww community. And similar to that are His^-azwj Words: ‘If you associate (anything with Allah), your deeds would be Confiscated and you would become from the losers [39:65]. And the Words of the Exalted: And had We not Affirmed you, you would have almost inclined towards them something little [17:74]’. He said, ‘You^-asws have spoken the truth, O son^-asws of Rasool Allah^-saww’.[53]

علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَ تَعْلَمَ الْكاذِبِينَ. يقول: «تعرف أهل العذر و الذين جلسوا بغير عذر

Ali Bin Ibrahim – ‘And in a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding the Words of the Exalted: May Allah Pardon you! Why did you permit for them until it became clear to you, those who were truthful and you came to know the liars? [9:43], saying: ‘The people of the excuse (false excuses) and those who sat back without an excuse (not going to fight at Tabuk)’.[54]

VERSES 44 – 47

لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ {44}

They do not seek your permission, those who are believing in Allah and the Last Day, from striving with their wealth and their selves; and Allah is Knowing the pious [9:44]

إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ {45}

But rather, they are seeking your permission, those who are not believing in Allah and the Last Day and their hearts are doubtful, so they are wavering in their doubts [9:45]

وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً وَلَٰكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ {46}

And had they intended the going forth, they would have prepared for it with a preparation, but Allah Disliked their being Sent forth, so He Inhibited them, and it was said, ‘Sit back with the sitting ones’ [9:46]

لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا خِلَالَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ {47}

Had they gone forth among you, it would not have increased you except for ruination, and they would have been active in your midst seeking the Fitna, and among you (some) would have listened to them; and Allah is Knowing of the unjust ones [9:47]

العياشي: عن المغيرة، قال: سمعته يقول في قول الله: وَ لَوْ أَرادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً. قال: «يعني بالعدة النية، يقول: لو كان لهم نية لخرجوا

Al Ayyashi, from Al Mugheira who said,

‘I heard him^-asws saying regarding the Words of Allah^-azwj And had they intended the going forth, they would have prepared for it with a preparation [9:46]. He^-asws said: ‘It means by the preparation – the intention. He^-azwj is Saying: “If they had the intention for it, they would have gone forth’.[55]

Background report/Hadeeth

في رواية علي بن إبراهيم، في قوله تعالى: لا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ إلى قوله: ما زادُوكُمْ إِلَّا خَبالًا

And in a report of Ali Bin Ibrahim –

‘Regarding the Words of the Exalted: They do not seek your permission, those who are believing in Allah and the Last Day [9:44] – up to His^-azwj Words: it would not have increased you except for ruination [9:47].

و تخلف عن رسول الله (صلى الله عليه و آله) قوم من أهل الثبات و البصائر لم يكن يلحقهم شك و لا ارتياب، و لكنهم قالوا: نلحق برسول‏ الله (صلى الله عليه و آله)، منهم: أبو خيثمة و كان قويا، و أخذ ناقته فشد عليها رحله و لحق برسول الله (صلى الله عليه و آله)، فنظر الناس إلى راكب على الطريق، فأخبروا رسول الله (صلى الله عليه و آله) بذلك، فقال رسول الله (صلى الله عليه و آله): «كن أبا خيثمة» فأقبل فجزاه خيرا و دعا له

And there remained behind from Rasool Allah^-saww (for the Tabuk expedition), a group from the people of steadfastness and the insight. It was not doubt which came to them or a suspicion, but they were saying, ‘We will catch up with Rasool Allah^-azwj. From them were Abu Khaysama, and he was strong, and he took his she-camel and fastened the reigns upon it and caught up with Rasool Allah. The people looked at a rider upon the road and informed Rasool Allah^-saww with that. So Rasool Allah^-saww said: ‘It would be Abu Khaysama’. He came over, and he^-saww bade him goodness and supplicated for him.

و كان أبو ذر (رحمه الله) تخلف عن رسول الله (صلى الله عليه و آله) ثلاثة أيام، و ذلك أن جمله كان أعجف، فلحق بعد ثلاثة أيام به، و وقف عليه جمله في بعض الطريق فتركه و حمل ثيابه على ظهره، فلما ارتفع النهار نظر المسلمون إلى شخص مقبل، فقال رسول الله (صلى الله عليه و آله): «كن أبا ذر» فقالوا: هو أبو ذر

And Abu Zarr^-ra stayed behind from Rasool Allah^-saww by three days, and that is because his^-ra camel was lean, so he^-ra caught up with him^-saww after three days, and his^-ra camel has stopped in one of the roads, so he^-ra had left it and had carried his^-ra clothes upon his^-ra back. So when the day rose, the Muslims looked at a person coming over, and Rasool Allah^-saww said: ‘Let it be Abu Zarr^-ra’. They said, ‘It is Abu Zarr^-ra’.

فقال رسول الله (صلى الله عليه و آله): «أدركوه بالماء فإنه عطشان» فأدركوه بالماء، و وافى أبو ذر رسول الله (صلى الله عليه و آله) و معه إداوة فيها ماء، فقال رسول الله (صلى الله عليه و آله): «يا أبا ذر، معك ماء و عطشت!» قال: نعم- يا رسول الله، بأبي أنت و امي- انتهيت إلى صخرة عليها ماء السماء فذقته، فإذا هو عذب بارد، فقلت: لا أشربه حتى يشرب حبيبي رسول الله

Rasool Allah^-saww said: ‘Meet him^-ra with the water for he^-ra is thirsty. They met him^-ra with the water and Abu Zarr^-ra arrived to Rasool Allah^-saww, and with him^-ra was a container wherein was water. Rasool Allah^-saww said: ‘O Abu Zarr^-ra! There is water with you^-ra and you^-ra are thirsty?’ He^-ra said, ‘Yes, O Rasool Allah^-saww! May my^-ra father and my^-ra mother be sacrificed for you^-saww! I^-ra ended up to a rock upon which was rain water, so I^-ra tasted it, and it was fresh, cool. But I^-ra said, ‘I^-ra will not drink it until my^-ra beloved Rasool Allah^-saww drinks’.

فقال رسول الله: «يا أبا ذر- رحمك الله- تعيش وحدك، و تموت وحدك، و تبعث وحدك، و تدخل الجنة وحدك، يسعد بك قوم من أهل العراق، يتولون غسلك و تجهيزك و الصلاة عليك و دفنك

Rasool Allah^-saww said: ‘O Abu Zarr^-ra! May Allah^-azwj have Mercy on you^-ra! You^-ra live alone, and would be dying along, and would be Resurrected along, and would enter the Paradise alone. There would be pleased with you a people from the inhabitants of Al Iraq. They would perform your^-ra washing, and enshroud you^-ra and perform the Salat upon you^-ra, and bury you^-ra’.

و قد كان تخلف عن رسول الله (صلى الله عليه و آله) قوم من المنافقين، و قوم من المؤمنين مستبصرين لم يعثر عليهم في نفاق، منهم: كعب بن مالك الشاعر، و مرارة بن الربيع، و هلال بن امية الواقفي. فلما تاب الله عليهم، قال كعب: ما كنت قط أقوى مني في ذلك الوقت الذي خرج رسول الله (صلى الله عليه و آله) إلى تبوك، و ما اجتمعت لي راحلتان قط إلا في ذلك اليوم، و كنت أقول: أخرج غدا، أخرج بعد غد، فإني قوي، و توانيت و بقيت بعد خروج النبي (صلى الله عليه و آله) أياما

And there had stayed behind from Rasool Allah^-saww a group from the hypocrites, and a group from the insightful Momineen, there being no traces upon them of any hypocrisy. From them were Ka’ab Bin Malik Al Shair, and Marara Bin Al Rabi’e, and Hilal Bin Amiyya al Waqify. So when Allah^-azwj Turned towards them, Ka’ab said, ‘I had never been stronger than I was during that time in which Rasool Allah^-azwj went forth to Tabuk, and there had not gathered for me two rides at all except during that day, and I was saying, ‘I will go out tomorrow. I will go out day after tomorrow, for I am strong’. And I procrastinated and remained after the going forth of the Prophet^-saww for days.

أدخل السوق فلا أقضي حاجة، فلقيت هلال بن امية و مرارة بن الربيع، و قد كانا تخلفا أيضا، فتوافقنا أن نبكر إلى السوق، و لم نقض حاجة، فما زلنا نقول: نخرج غدا و بعد غد. حتى بلغنا إقبال رسول الله (صلى الله عليه و آله) فندمنا

(Then) I entered the market but could not fulfil a need. I met Hilal Bin Amiyya and marara Bin Al Rabie, and he had stayed behind as well, and we had come early to the market, and (still) could not fulfil a need, and we did not cease saying, ‘We will go out tomorrow. We will go out day after tomorrow’, until it reached us the arrival of Rasool Allah^-saww, and we regretted.

فلما وافى رسول الله (صلى الله عليه و آله) استقبلناه نهنئه بالسلامة، فسلمنا عليه فلم يرد علينا السلام، و أعرض عنا، و سلمنا على إخواننا فلم يردوا علينا السلام، فبلغ ذلك أهلونا فقطعوا كلامنا، و كنا نحضر المسجد فلا يسلم علينا أحد و لا يكلمنا، فجاءت نساؤنا إلى رسول الله (صلى الله عليه و آله)، فقلن: قد بلغنا سخطك على أزواجنا، أ فنعتزلهم؟ فقال رسول الله (صلى الله عليه و آله): «لا تعتزلنهم، و لكن لا يقربوكن

When Rasool Allah^-saww arrived we welcomed him^-saww with congratulatory greetings. We greeted upon him^-saww but he^-saww did not returned the greeting upon us and turned away from us. And we greeted upon our brethren, but they did not return the greeting upon us. So that reached our families and they cut off speaking to us, and we attended the Masjid, but no one greeted upon us nor spoke to us. Then our wives went over to Rasool Allah^-saww and they said, ‘It has reached us, your^-saww anger upon our husbands. Should be isolate from them/’ Rasool Allah^-saww said: ‘Do not isolate from them, but do not go near them’.

فلما رأى كعب بن مالك و صاحباه ما قد حل بهم، قالوا: ما يقعدنا بالمدينة و لا يكلمنا رسول الله، و لا إخواننا، و لا أهلونا، فهلموا نخرج إلى هذا الجبل، فلا نزال فيه حتى يتوب الله علينا أو نموت

When Ka’ab Bin Malik and his companion saw what had happened with them, they said, ‘Neither can we sit in Al Medina, nor does Rasool Allah^-saww speak to us, nor do our brethren, nor our families, therefore come, we will go out to this mountain, and will not cease to be in it until Allah^-azwj Turns to us, or we die’.

فخرجوا إلى ذناب جبل بالمدينة، فكانوا يصومون، و كان أهلوهم يأتونهم بالطعام فيضعونه ناحية، ثم يولون عنهم فلا يكلمونهم، فبقوا على هذا أياما كثيرة يبكون بالليل و النهار، و يدعون الله أن يغفر لهم

They went out to the back of a mountain in Al Medina, and they were Fasting, and their families used to come to them with the food but they would put it aside. Then they would turn away from them and would not speak to them. And they remained upon this for many days, crying by the night and day, and they were supplicating to Allah^-azwj that He^-azwj Forgives them.

فلما طال عليهم الأمر، قال لهم كعب: يا قوم، قد سخط الله علينا و رسوله، و قد سخط علينا أهلونا و إخواننا، فلا يكلمنا أحد، فلم لا يسخط بعضنا على بعض

When the matter prolonged with them, Ka’ab said to them, ‘Allah^-azwj is Wrathful upon us and so is His^-azwj Rasool^-saww, and our families are angered upon us and so are our brethren, and no one is speaking to us, so why should we not be angered upon each other?’

فتفرقوا في الجبل، و حلفوا أن لا يكلم أحد منهم صاحبه حتى يموت أو يتوب الله عليه، فبقوا على ذلك ثلاثة أيام، و كل واحد منهم في ناحية من الجبل، لا يرى أحد منهم صاحبه و لا يكلمه

They separated in the mountain and vowed that not one of them would speak to his companion until he either dies or Allah^-azwj Turns to him. They remain upon that for three days, and each one of them was in a corner from the mountain, not one of them being able to see his companion nor speak to him.

فلما كان في الليلة الثالثة و رسول الله (صلى الله عليه و آله) في بيت ام سلمة نزلت توبتهم على رسول الله (صلى الله عليه و آله). قوله: «لقد تاب الله بالنبي على المهاجرين و الأنصار الذين اتبعوه في ساعة العسرة

Then, when it was during the third night, and Rasool Allah^-saww was in the chamber of Umm Salma^-ra, their Forgiveness was Revealed unto Rasool Allah^-saww. Allah has Turned (Mercifully) with the Prophet upon the Emigrants and the Helpers, those who followed him during the time of difficulty [9:117]

قال الصادق (عليه السلام): «هكذا نزلت. و هو كعب و أبو خيثمة و عمرو بن وهب الذين تخلفوا، ثم لحقوا برسول الله (صلى الله عليه و آله)

Al-Sadiq^-asws said: ‘This is how it was Revealed! And it was Ka’ab, and Abu Khaysama, and Amro Bin Wahab, those who had stayed behind, then they caught up with Rasool Allah^-saww.

ثم قال في هؤلاء الثلاثة: وَ عَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا، فقال العالم (عليه السلام): «إنما انزل: و على الثلاثة الذين خالفوا

Then He^-azwj Said regarding these three – And upon the three, those who stayed behind [9:118], ‘So the knowledgeable one^-asws said ‘But rather it was Revealed as: And upon the three, those who opposed [9:118].

و لو خلفوا لم يكن عليهم عيب حَتَّى إِذا ضاقَتْ عَلَيْهِمُ الْأَرْضُ بِما رَحُبَتْ حيث لم يكلمهم رسول الله (صلى الله عليه و آله)، و لا إخوانهم و لا أهلوهم، فضاقت عليهم المدينة حتى خرجوا منها وَ ضاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ حيث حلفوا أن لا يكلم بعضهم بعضا فتفرقوا، و تاب الله عليهم لما عرف من صدق نياتهم

And had they stayed behind, there would not have been (such) a fault upon them until when the earth became straitened upon them with (all) its vastness [9:118] – where Rasool Allah^-saww would not speak to them (Abu Khaysam and Amro Bin Wahab), nor would their brethren, nor their families. So Al-Medina became constricted upon them until they went out from it, and their selves were constricted upon them [9:118]  – where they vowed that they would not speak to each other, so they dispersed, then Allah^-azwj Turned to them due to what He^-azwj Recognised from the truthfulness of their intentions’’.[56]

VERSES 48 – 51

لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ وَقَلَّبُوا لَكَ الْأُمُورَ حَتَّىٰ جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَارِهُونَ {48}

They had sought the Fitna from before and overturn the matters to you until there came the Truth and the Command of Allah prevailed, and they were disliking it [9:48]

وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي ۚ أَلَا فِي الْفِتْنَةِ سَقَطُوا ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ {49}

And from them is one who is saying, ‘Permit me and do not try me’. Indeed! Into the Fitna they have fallen, and surely Hell would be encompassing with the Kafirs [9:49]

إِنْ تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ۖ وَإِنْ تُصِبْكَ مُصِيبَةٌ يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ وَيَتَوَلَّوْا وَهُمْ فَرِحُونَ {50}

If good befalls you, it grieves them, and if a calamity befalls you, they are saying, ‘We have taken (care of) our affairs from before’, and they are turning around and they are joyful [9:50]

قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {51}

Say: ‘It will never befall us except what Allah Ordains for us. He is our Master, and upon Allah do the Momineen rely’ [9:51]

علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: إِنْ تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَ إِنْ تُصِبْكَ مُصِيبَةٌ: «أما الحسنة فالغنيمة و العافية، و أما المصيبة فالبلاء و الشدة يَقُولُوا قَدْ أَخَذْنا أَمْرَنا مِنْ قَبْلُ وَ يَتَوَلَّوْا وَ هُمْ فَرِحُونَ قُلْ لَنْ يُصِيبَنا إِلَّا ما كَتَبَ اللَّهُ لَنا هُوَ مَوْلانا وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

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: If good befalls you, it grieves them, and if a calamity befalls you [9:50]. He^-asws said: ‘As for the good so it is the war booty and the health. And as for the calamity, so it is the affliction and the hardship, they are saying, ‘We have taken (care of) our affairs from before’, and they are turning around and they are joyful [9:50] Say: ‘It will never befall us except what Allah Ordains for us. He is our Master, and upon Allah do the Momineen rely’ [9:51]’.[57]

VERSE 52

قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ {52}

Say: ‘Are you waiting with us except for one of the two excellent things? And we are waiting with you that Allah would Afflict you with a Punishment from Him or by our hands. Therefore wait, we (too) are waiting along with you’ [9:52]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قُلْتُ لَهُ قَوْلُهُ عَزَّ وَ جَلَّ هَلْ تَرَبَّصُونَ بِنا إِلَّا إِحْدَى الْحُسْنَيَيْنِ قَالَ إِمَّا مَوْتٌ فِي طَاعَةِ اللَّهِ أَوْ إِدْرَاكُ ظُهُورِ إِمَامٍ وَ نَحْنُ نَتَرَبَّصُ بِهِمْ مَعَ مَا نَحْنُ فِيهِ مِنَ الشِّدَّةِ أَنْ يُصِيبَهُمُ اللَّهُ بِعَذابٍ مِنْ عِنْدِهِ قَالَ هُوَ الْمَسْخُ أَوْ بِأَيْدِينَا وَ هُوَ الْقَتْلُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ (صلى الله عليه وآله) قُلْ تَرَبَّصُوا فَإِنَّا مَعَكُمْ مُتَرَبِّصُونَ وَ التَّرَبُّصُ انْتِظَارُ وُقُوعِ الْبَلَاءِ بِأَعْدَائِهِمْ

Ali Bin Muhammad, from Ali Bin Al-Abbas, from Al-Hassan Bin Abdul Rahmaan, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws, he (the narrator) said, ‘I said to him^-asws, ‘The Words of the Mighty and Majestic: Say: ‘Are you waiting with us except for one of the two excellent things? [9:52]. He^-asws said: ‘But it is death in obedience to Allah^-azwj or coming across the appearance of Imam^-asws (Al-Qaim^-asws), And we are waiting with you that Allah would Afflict you with a Punishment from Him – and it is metamorphosis, or by our hands – and it is the killing. Allah^-azwj Said to His^-azwj Prophet^-saww: Therefore wait, we (too) are waiting along with you’ [9:52]. And the waiting is for the befalling of the affliction upon their^-asws enemies’.[58]

في نهج البلاغة و في الكافي عن أمير المؤمنين عليه السلام: و كذلك المرء المسلم البري‏ء من الخيانة ينتظر إِحْدَى الْحُسْنَيَيْنِ‏ إما داعي اللَّه فما عند اللَّه خير له و امّا رزق اللَّه فإذا هو ذو أهل و مال و معه دينه و حسبه

In Nahj Al Balagah and in Al Kafi –

‘From Amir Al-Momineen^-asws (having said): ‘And similar to that is the Muslim person. He is free from the treachery, awaiting one of the two excellent things [9:52]. Either Allah^-azwj Calls him, so whatever is in the Presence of Allah^-azwj is better for him, or else Allah^-azwj Graces him, and he would be with a family, and wealth, and with him would be his Religion and his noble descent’.[59]

VERSES 53 – 54

قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا لَنْ يُتَقَبَّلَ مِنْكُمْ ۖ إِنَّكُمْ كُنْتُمْ قَوْمًا فَاسِقِينَ {53}

Say: ‘Spend willingly or unwillingly, it will never be Accepted from you. You were a mischief making people’ [9:53]

وَمَا مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنْفِقُونَ إِلَّا وَهُمْ كَارِهُونَ {54}

And nothing prevents from their spending being Accepted from them except they are committing Kufr with Allah and His Rasool, nor are they performing the Salat except and they are sluggish, nor are they spending except and they are unwilling [9:54]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعِيدَةَ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) أَنَّهُمْ قَالُوا حِينَ دَخَلُوا عَلَيْهِ إِنَّمَا أَحْبَبْنَاكُمْ لِقَرَابَتِكُمْ مِنْ رَسُولِ اللَّهِ (صلى الله عليه وآله) وَ لِمَا أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ مِنْ حَقِّكُمْ مَا أَحْبَبْنَاكُمْ لِلدُّنْيَا نُصِيبُهَا مِنْكُمْ إِلَّا لِوَجْهِ اللَّهِ وَ الدَّارِ الْآخِرَةِ وَ لِيَصْلُحَ لِامْرِئٍ مِنَّا دِينُهُ

Abu Ali Al-Ashary, from Muhammad Bin Abdul Jabbaar, from Al-Hassan Bin Ali Bin Fazzaal, from Tha’albat Bin Maymoun, from Aby Amiyya Yusuf Bin Sabit Bin Abu Saeeda, who has narrated the following:

Abu Abdullah^-asws having said when they came up to him and said, ‘But rather, we love you^-asws due to your^-asws nearness to the Rasool Allah^-saww, and for what Allah^-azwj Mighty and Majestic has Obligated from your^-asws rights. We do not love you^-asws for the sake of the world for getting a share of it from you^-asws. But (we love you^-asws) only for the Sake of Allah^-azwj and the House of the Hereafter and that the man from among us would be able to correct his Religion’.

فَقَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) صَدَقْتُمْ صَدَقْتُمْ ثُمَّ قَالَ مَنْ أَحَبَّنَا كَانَ مَعَنَا أَوْ جَاءَ مَعَنَا يَوْمَ الْقِيَامَةِ هَكَذَا ثُمَّ جَمَعَ بَيْنَ السَّبَّابَتَيْنِ ثُمَّ قَالَ وَ اللَّهِ لَوْ أَنَّ رَجُلًا صَامَ النَّهَارَ وَ قَامَ اللَّيْلَ ثُمَّ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ بِغَيْرِ وَلَايَتِنَا أَهْلَ الْبَيْتِ لَلَقِيَهُ وَ هُوَ عَنْهُ غَيْرُ رَاضٍ أَوْ سَاخِطٌ عَلَيْهِ

Abu Abdullah^-asws said: ‘You have spoken the truth, you have spoken the truth’. Then he^-asws said: ‘The one who loves us^-asws is as if he is with us^-asws, or will come with us^-asws on the Day of Judgement like this’ – then he^-asws joined the two forefingers, then said – ‘By Allah^-azwj! If the man were to Fast during the day, and stand up (for Salat) during the night, then meets Allah^-azwj Mighty and Majestic without our^-asws Wilayah, (of the People^-asws of the Household) then he would be facing Him^-azwj (in such that) Allah^-azwj would either be Unhappy with him or Angry against him’.

ثُمَّ قَالَ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ وَ لا يَأْتُونَ الصَّلاةَ إِلَّا وَ هُمْ كُسالى وَ لا يُنْفِقُونَ إِلَّا وَ هُمْ كارِهُونَ فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ إِنَّما يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِها فِي الْحَياةِ الدُّنْيا وَ تَزْهَقَ أَنْفُسُهُمْ وَ هُمْ كافِرُونَ

Then he^-asws said: ‘And these are the Words of Allah^-azwj Mighty and Majestic: And nothing prevents from their spending being Accepted from them except they are committing Kufr with Allah and His Rasool, nor are they performing the Salat except and they are sluggish, nor are they spending except and they are unwilling [9:54] So do not let their wealth or their children fascinate you. But rather, Allah would Punish them with it in the life of the world and their souls would depart while they are Kafirs [9:55]

ثُمَّ قَالَ وَ كَذَلِكَ الْإِيمَانُ لَا يَضُرُّ مَعَهُ الْعَمَلُ وَ كَذَلِكَ الْكُفْرُ لَا يَنْفَعُ مَعَهُ الْعَمَلُ

Then he^-asws said: ‘And like is the Eman, the deed does not harm (when) with it, and similar to that is the Kufr, the deed does not benefit (when) with it’.[60]

أحمد بن محمد بن خالد البرقي، عن أبيه، عن علي بن النعمان، عن ابن مسكان، و ابن محبوب، عن علي بن رئاب و عبد الله بن بكير، عن يوسف بن ثابت، عن أبي عبد الله (عليه السلام)، قال: «لا يضر مع الإيمان عمل، و لا ينفع مع الكفر عمل

Ahmad Bin Muhammad Bin Khalid Al Barqy, from his father, from Ali Bin Al No’man, from Ibn Muskan, and Ibn Mahboub, from Ali Bin Ra’ib and Abdullah Bin Bakey, from Yusuf Bin Sabir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A deed cannot harm with ‘Eman’ (faith), nor does a deed benefit along with ‘Kufr’ (Infidelity)’.

ثم قال: «ألا ترى أن الله تبارك و تعالى قال: وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ

Then he^-asws said: ‘Have you not seen that Allah^-azwj the Exalted Said: And nothing prevents from their spending being Accepted from them except they are committing Kufr with Allah and His Rasool [9:54]’.[61]

عَنْهُ عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ وَ لَا يَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ أَ لَا تَرَى أَنَّهُ قَالَ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ وَ مَاتُوا وَ هُمْ كَافِرُونَ

From him, from Yunus, from Ibn Bukeyr, from Abu Ameyt Yusuf Bin Sabit who said,

‘I heard Abu Abdullah^-asws saying: ‘Along with Emān, no deed would harm you, nor would a deed benefit you along with Kufr (disbelief). Do you not see that He^-azwj Said And nothing prevents from their spending being Accepted from them except they are committing Kufr with Allah and His Rasool [9:54], and they are dying while they are Kafirs’.[62]

Re: The Wilayah of Ali^-asws is such a good deed, no evil deed can harm when with it.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ وَلَايَةَ عَلِيٍّ حَسَنَةٌ- لَا يَضُرُّ مَعَهَا شَيْ‏ءٌ مِنَ السَّيِّئَاتِ وَ إِنْ جَلَّتْ- إِلَّا مَا يُصِيبُ أَهْلَهَا مِنَ التَّطْهِيرِ مِنْهَا بِمِحَنِ الدُّنْيَا، وَ بِبَعْضِ الْعَذَابِ فِي الْآخِرَةِ إِلَى أَنْ يَنْجُوَ مِنْهَا- بِشَفَاعَةِ مَوَالِيهِ الطَّيِّبِينَ الطَّاهِرِينَ

(Imam Hassan Al-Askari^-asws said): ‘Then Rasool Allah^-saww said: ‘The Wilayah of Ali^-asws is such a good deed – nothing from the evil deeds harms with it, and even if it has (already) been recorded – except what its perpetrator is hit from the purification from it in the world, and by some of the punishments in the Hereafter, until he is rescued from it by the intercession of his goodly and clean Masters^-asws.

وَ إِنَّ وَلَايَةَ أَضْدَادِ عَلِيٍّ وَ مُخَالَفَةَ عَلِيٍّ ع سَيِّئَةٌ- لَا يَنْفَعُ مَعَهَا شَيْ‏ءٌ إِلَّا مَا يَنْفَعُهُمْ بِطَاعَاتِهِمْ فِي الدُّنْيَا- بِالنِّعَمِ وَ الصِّحَّةِ وَ السَّعَةِ، فَيَرِدُونَ الْآخِرَةَ وَ لَا يَكُونُ لَهُمْ إِلَّا دَائِمُ الْعَذَابِ

And that the friendship of the opponents of Ali^-asws and the adversaries of Ali^-asws is such an evil deed – nothing benefits with it, except what benefits them by obeying them in the world – with the bounties and the good health, and being affluent. Then they would be returning to the Hereafter and there would not happen to be for them except for the perpetual Punishment’.

ثُمَّ قَالَ: إِنَّ مَنْ جَحَدَ وَلَايَةَ عَلِيٍّ لَا يَرَى الْجَنَّةَ بِعَيْنِهِ أَبَداً- إِلَّا مَا يَرَاهُ بِمَا يَعْرِفُ بِهِ أَنَّهُ لَوْ كَانَ يُوَالِيهِ لَكَانَ ذَلِكَ مَحَلَّهُ وَ مَأْوَاهُ [وَ مَنْزِلَهُ‏]، فَيَزْدَادُ حَسَرَاتٍ وَ نَدَامَاتٍ

Then he^-saww said: ‘The one who rejects the Wilayah of Ali^-asws will not be seeing the Paradise with his eyes, ever – except what he sees with what he is introduced with it, that he, had he befriended him^-asws, that would have been his place and his shelter, and his house, so that it would increase his remorse and regret.

وَ إِنَّ مَنْ تَوَالَى عَلِيّاً، وَ بَرِئَ مِنْ أَعْدَائِهِ، وَ سَلَّمَ لِأَوْلِيَائِهِ لَا يَرَى النَّارَ بِعَيْنِهِ أَبَداً إِلَّا مَا يَرَاهُ، فَيُقَالُ لَهُ: لَوْ كُنْتَ عَلَى غَيْرِ هَذَا لَكَانَ ذَلِكَ مَأْوَاكَ، إِلَّا مَا يُبَاشِرُهُ مِنْهَا إِنْ كَانَ مُسْرِفاً عَلَى نَفْسِهِ- بِمَا دُونَ الْكُفْرِ- إِلَى أَنْ يُنَظَّفَ بِجَهَنَّمَ‏ كَمَا يُنَظَّفُ الْقَذَرُ مِنْ‏ بَدَنِهِ بِالْحَمَّامِ [الْحَامِي‏] ثُمَّ يَنْتَقِلُ مِنْهَا بِشَفَاعَةِ مَوَالِيهِ‏

And that the one who befriends Ali^-asws, and disavows from his^-asws enemies, and submits to his^-asws Wilayah, will not be seeing the Fire, ever, except what is shown to him and said to him, ‘Had you been upon other than this, that would have been your abode, except what he would be proceeded to from it, if he was extravagant against himself – with what is below the Kufr – up to the time he is cleaned by Hell just as he is cleaned from the filth of his body by the bath, then he would be transferred from it by the intercession of his Masters^-asws.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا اللَّهَ مَعَاشِرَ الشِّيعَةِ، فَإِنَّ الْجَنَّةَ لَنْ تَفُوتَكُمْ‏ وَ إِنْ أَبْطَأَتْ بِكُمْ عَنْهَا قَبَائِحُ أَعْمَالِكُمْ، فَتَنَافَسُوا فِي دَرَجَاتِهَا

Then Rasool Allah^-saww said: ‘Fear Allah^-azwj, group of the Shias, for the Paradise will never be lost from you, and even if it is delayed with it from you due to the ugliness of your deeds. Therefore, be competing with regards to its levels (ranks)’.

قِيلَ: فَهَلْ يَدْخُلُ جَهَنَّمَ [أَحَدٌ] مِنْ مُحِبِّيكَ، وَ مُحِبِّي عَلِيٍّ ع قَالَ: مَنْ قَذِرَ نَفْسُهُ بِمُخَالَفَةِ مُحَمَّدٍ وَ عَلِيٍّ، وَ وَاقَعَ الْمُحَرَّمَاتِ، وَ ظَلَمَ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ، وَ خَالَفَ مَا رَسَمَا لَهُ‏ مِنَ الشَّرْعِيَّاتِ‏ جَاءَ يَوْمَ الْقِيَامَةِ قَذِراً طَفِساً

It was said, ‘So would the one who loves you^-saww and loves Ali^-asws enter Hell?’ He^-saww said: ‘The one who dirties himself by opposing Muhammad^-saww and Ali^-asws, and commits the Prohibited (acts), and wrongs the Momineen and the Mominaat, and opposes what has been enjoined for him from the Ordinances, would come on the Day of Judgment with a filthy body.

يَقُولُ لَهُ مُحَمَّدٌ وَ عَلِيٌّ: يَا فُلَانُ أَنْتَ قَذِرٌ طَفِسٌ، لَا تَصْلُحُ لِمُرَافَقَةِ مَوَالِيكَ الْأَخْيَارِ، وَ لَا لِمُعَانَقَةِ الْحُورِ الْحِسَانِ، وَ لَا لِمَلَائِكَةِ اللَّهِ الْمُقَرَّبِينَ، وَ لَا تَصِلُ إِلَى مَا هُنَاكَ إِلَّا بِأَنْ يُطَهِّرَ عَنْكَ مَا هَاهُنَا- يَعْنِي مَا عَلَيْهِ مِنَ الذُّنُوبِ- فَيُدْخَلُ إِلَى الطَّبَقِ الْأَعْلَى مِنْ جَهَنَّمَ، فَيُعَذَّبُ بِبَعْضِ ذُنُوبِهِ

Muhammad^-saww and Ali^-asws would be saying to him: ‘O so and so! You are of a filthy body. It is not correct for your friendship with the chosen ones, nor for hugging the maiden Houries, nor for the Angels of Proximity of Allah^-azwj, nor to arrive to whatever is over there, except by a purification from you by what is over here’ – meaning what is upon him from the sins – so he would enter into the top layer of Hell, and he would be Punished with some of its Punishments.

وَ مِنْهُمْ مَنْ تُصِيبُهُ الشَّدَائِدُ فِي الْمَحْشَرِ بِبَعْضِ ذُنُوبِهِ، ثُمَّ يَلْقُطُهُ‏ مِنْ هُنَا وَ مِنْ هُنَا مَنْ يَبْعَثُهُمْ إِلَيْهِ مَوَالِيهِ مِنْ خِيَارِ شِيعَتِهِمْ، كَمَا يَلْقُطُ الطَّيْرُ الْحَبَّ

And from them would be one would be hit by the difficulties in the plains due to some of his sins, then he would be picked up from over there and from over there, the one whom his Masters^-asws would have sent from the best of their^-asws Shias (to pick him up), just as the bird picks up the seed.

وَ مِنْهُمْ مَنْ تَكُونُ ذُنُوبُهُ أَقَلَّ وَ أَخَفَّ- فَيُطَهَّرُ مِنْهَا بِالشَّدَائِدِ وَ النَّوَائِبِ مِنَ السَّلَاطِينِ وَ غَيْرِهِمْ، وَ مِنَ الْآفَاتِ فِي الْأَبْدَانِ فِي الدُّنْيَا- لِيُدْلَى فِي قَبْرِهِ وَ هُوَ طَاهِرٌ مِنْ [ذُنُوبِهِ‏]

And from them would be one whose sins would happen to be less and lighter – so he would be cleaned from it by the difficulties and the calamities from the ruling authorities and others, and from the afflictions in the bodies in the world – in order to be cast into his grave and he is clean from his sins.

وَ مِنْهُمْ مَنْ يَقْرُبُ مَوْتُهُ، وَ قَدْ بَقِيَتْ عَلَيْهِ‏ فَيَشْتَدُّ نَزْعُهُ، وَ يُكَفَّرُ بِهِ عَنْهُ، فَإِنْ بَقِيَ شَيْ‏ءٌ وَ قَوِيتَ عَلَيْهِ يَكُونُ لَهُ بَطَنٌ‏ أَوِ اضْطِرَابٌ فِي يَوْمِ مَوْتِهِ، فَيَقِلُّ مَنْ يَحْضُرُهُ فَيَلْحَقُهُ بِهِ الذُّلُّ، فَيُكَفَّرُ عَنْهُ، فَإِنْ بَقِيَ شَيْ‏ءٌ أُتِيَ بِهِ وَ لَمَّا يَلْحَدْ وَ يُوضَعْ، فَيَتَفَرَّقُونَ عَنْهُ فَيُطَهَّرُ

And from them would be on whose death would approach, and there would be remaining upon him (some unforgiven sins). So his death would be difficult and it would be an expiation by it from him. So if there (still) remains something and there is strength in him, there would be happening for him an abdominal pain or turmoil during the day of his death, and the ones in his presence would decrease and he would face disgrace due to it, and it would an expiation from him. So if there (still) remains something (from the sins), they would come with him and when they dig the grace and place him there, they would disperse from him. Thus he would be cleaned.

فَإِنْ كَانَتْ ذُنُوبُهُ أَعْظَمَ وَ أَكْثَرَ- طَهُرَ مِنْهَا بِشَدَائِدِ عَرَصَاتِ [يَوْمِ‏] الْقِيَامَةِ، فَإِنْ كَانَتْ‏ أَكْثَرَ وَ أَعْظَمَ- طَهُرَ مِنْهَا فِي الطَّبَقِ الْأَعْلَى مِنْ جَهَنَّمَ، وَ هَؤُلَاءِ أَشَدُّ مُحِبِّينَا عَذَاباً وَ أَعْظَمُهُمْ ذُنُوباً

But if his sins were major and more – he would be cleaned from these by the difficulties of the plains of the Day of Judgment, and if these were (still) more and great – he would be cleaned from these in the top layer of Hell. And they would be those that loves us, with the most intense of the Punishments and of the greatest of the sins.

لَيْسَ هَؤُلَاءِ يُسَمَّوْنَ بِشِيعَتِنَا، وَ لَكِنَّهُمْ يُسَمَّوْنَ بِمُحِبِّينَا- وَ الْمُوَالِينَ لِأَوْلِيَائِنَا وَ الْمُعَادِينَ لِأَعْدَائِنَا، إِنَّ شِيعَتَنَا مَنْ شَيَّعَنَا، وَ اتَّبَعَ آثَارَنَا، وَ اقْتَدَى بِأَعْمَالِنَا

They aren’t the ones who are being names as being our^-asws Shias, but they would be named as those that love us^-asws – and the friends of our^-asws friends, and the enemies to our^-asws enemies. Our^-asws Shias are the ones who adheres with us^-asws, and follows our^-asws Ahadeeth, and follow with our^-asws deeds’.[63]

[1] Tas’heeh Al Itiqaad (Correction Of Beliefs) – Sheykh Al Mufeed P 72

[2] مجمع البيان 5: 37

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 7

[4] المحاسن: 246/ 244.

[5] المحاسن: 246/ 245.

[6] تفسير العياشي 2: 86/ 47

[7] تفسير القمّي 1: 289.

[8] الخصال ؛ ج‏2 ؛ ص352

[9] الكافي 1: 151/ 6 (Extract)

[10] الكافي 1: 150/ 1

[11] تأويل الآيات 2: 686/ 4

[12] Kitaab Sulaym Bin Qays Al Hilali – H 14 (Extract)

[13] تفسير نور الثقلين، ج‏2، ص: 211

[14] تفسير نور الثقلين، ج‏2، ص: 211 H 118

[15] تفسير نور الثقلين، ج‏2، ص: 211 H 121

[16] تفسير نور الثقلين، ج‏2، ص: 211 H 119

[17] كمال الدين و تمام النعمة: 670/ 16، ينابيع المودة: 423.

[18] تفسير العيّاشي 2: 87/ 51.

[19] تفسير العيّاشي 2: 87/ 50.

[20] Al Ihtijaj Al Tabarsy

[21] تفسير الصافي، ج‏2، ص: 338

[22] الأمالي 2: 133.

[23] تفسير العيّاشي 2: 87/ 53

[24] Tafseer Abu Hamza Al Sumaly 124

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 24 (Extract)

[26] Al Kafi – V 4 – The Book of Zakat Ch 84 H 4

[27] تفسير العيّاشي 2: 87/ 55

[28] الأمالي 2: 133.

[29] الغيبة: 86/ 17

[30] الغيبة: 87/ 18

[31] الغيبة: 149/ 110

[32] تأويل الآيات 1: 204/ 13

[33] الغيبة: 88/ 19.

[34] Al Kafi – V 4 – The Book of Fasts Ch 2 H 1

[35] تفسير العيّاشي 2: 88/ 57.

[36] تأويل الآيات 2: 831/ 2)

[37] تفسير القمّي 1: 290.

[38] نهج البلاغة: 452 الرسالة 62

[39] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 6

[40] Al Kafi – H 15018

[41] تفسير العيّاشي 2: 88

[42] تفسير العيّاشي 2: 88/ 58.

[43] Al kafi – H 14825

[44] Al Kafi – H 14826

[45] خصائص الأئمّة: 58

[46] الاحتجاج: 186

[47] الاختصاص: 324

[48] 10- الهداية الكبرى: 82.

[49] التوحيد: 351/ 16.

[50] تفسير القمّي 1: 290.

[51] تفسير العيّاشي 2: 89/ 59

[52] تفسير القمّي 1: 290

[53] عيون أخبار الرّضا (عليه السّلام) 1: 202/ 1

[54] تفسير القمّي 1: 293.

[55] تفسير القمّي 2: 89/ 60

[56] تفسير القمّي 1: 294

[57] تفسير القمّي 1: 292.

[58] Al Kafi – H 14879

[59] تفسير الصافي، ج‏2، ص: 348

[60] Al Kafi – H 14528

[61] المحاسن: 166/ 123

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 3

[63] Tafseer Imam Hassan Al-Askari^asws – S 148 & 149