AL-TAWBA (Chapter 9) Verses 94 – 129

VERSES 94 – 96

يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُلْ لَا تَعْتَذِرُوا لَنْ نُؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {94}

They will be making excuses to you when you return to them. Say: ‘Do not make excuses. We will never believe you. Allah has Informed us of your news, and Allah and His Rasool would be seeing your deeds, then you will be returned to the Knower of the unseen and the seen, so He will Inform you with what you were doing [9:94]

سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ ۖ فَأَعْرِضُوا عَنْهُمْ ۖ إِنَّهُمْ رِجْسٌ ۖ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ {95}

They will swear to you by Allah when you return to them so that you may turn aside from them; so do turn aside from them; surely they are unclean and their abode is Hell; a Recompense for what they earned [9:95]

يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ ۖ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ {96}

They will swear to you for you to be pleased from them. So even if you are pleased from them, Allah will not be Pleased from the mischief-making people [9:96]

Background report

علي بن إبراهيم: قال: و لما قدم النبي (صلى الله عليه و آله) من تبوك كان أصحابه المؤمنون يتعرضون للمنافقين و يؤذونهم، و كانوا يحلفون لهم أنهم على الحق و ليس هم بمنافقين لكي يعرضوا عنهم و يرضوا عنهم

Ali Bin Ibrahim said: ‘And when Rasool-Allah^-saww arrived back from Tabuk, his^-saww companions, the Momineen, were confronting the hypocrites and were annoying them, and they were swearing to them that they were upon the Truth and they weren’t with the hypocrites, perhaps they would turn away from them and they would be pleased from them.

فأنزل الله سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَ مَأْواهُمْ جَهَنَّمُ جَزاءً بِما كانُوا يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لا يَرْضى عَنِ الْقَوْمِ الْفاسِقِينَ

Therefore Allah^-azwj Revealed: They will swear to you by Allah when you return to them so that you may turn aside from them; so do turn aside from them; surely they are unclean and their abode is Hell; a Recompense for what they earned [9:95] They will swear to you for you to be pleased from them. So even if you are pleased from them, Allah will not be Pleased from the mischief-making people [9:96]’.[1]

VERSES 97 – 99

الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللَّهُ عَلَىٰ رَسُولِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {97}

The Bedouins are more intense in Kufr and hypocrisy and more likely not to know the Limits of what Allah Revealed unto His Rasool, and Allah is Knowing, Wise [9:97]

وَمِنَ الْأَعْرَابِ مَنْ يَتَّخِذُ مَا يُنْفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ ۚ عَلَيْهِمْ دَائِرَةُ السَّوْءِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {98}

And from the Bedouins is one who regards what he spend as being a fine, and he awaits the misfortune to befall you. Upon them be the evil misfortune, and Allah is Hearing, Knowing [9:98]

وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ ۚ أَلَا إِنَّهَا قُرْبَةٌ لَهُمْ ۚ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ ۗ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {99}

And from the Bedouins is one who believes in Allah and the Last Day, and he takes what he spends as  being a nearness with Allah, and the (sending of) Salawat (upon) the Rasool. Indeed, it would be a nearness for them. Allah will be Entering them into His Mercy; surely Allah is Forgiving, Merciful [9:99]

ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن بعض أصحابنا، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: عالِمِ الْغَيْبِ وَ الشَّهادَةِ، فقال: «الغيب: ما لم يكن، و الشهادة: ما قد كان

Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [9:94] the Knower of the unseen and the seen. So he^-asws said: ‘The unseen – is what has not yet happened; and the seen – is what has already happened’.[2]

العياشي: عن داود بن الحصين، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: وَ مِنَ الْأَعْرابِ مَنْ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ يَتَّخِذُ ما يُنْفِقُ قُرُباتٍ عِنْدَ اللَّهِ أ يثيبهم عليه؟ قال: «نعم

Al Ayashi, from Dawood Bin Al Haseyn,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj: And from the Bedouins is one who believes in Allah and the Last Day, and he takes what he spends as  being a nearness with Allah [9:99], are they Rewarded for it?’ He^-asws said: ‘Yes’.[3]  

VERSE 100

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {100}

And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him, and He has Prepared Gardens for them beneath which the rivers flow wherein they shall abide eternally, that is the Mighty achievement [9:100]

الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثني أبو العباس أحمد بن محمد بن سعيد بن عبد الرحمن الهمداني بالكوفة، قال: حدثنا محمد بن المفضل بن إبراهيم بن قيس الأشعري، قال: حدثنا علي بن حسان الواسطي، قال: حدثنا عبد الرحمن بن كثير، عن جعفر بن محمد، عن أبيه، عن جده علي بن الحسين، عن الحسن بن علي (عليهم السلام)- في خطبة خطبها عند صلحه مع معاوية- فقال (عليه السلام) فيها بمحضر معاوية

Al-Sheykh (Al-Sadouq) in his Majaalis, from a group, from Abu Al-Mufazzal, from Abu Al-Abbas Ahmad bin Muhammad Bin Saeed Bin Abdul Rahman Al-Hamdany at Al-Kufa, from Muhammad Bin Al-MufazzAl-Bin Ibrahim Bin Qays Al-Ash’ary, from Ali Bin Hisan Al-Wasity, Abdul Rahman Bin Kaseer,

Ja’far Bin Muhammad^-asws, from his^-asws grandfather Ali^-asws Bin Al-Husayn^-asws, from Al-Hassan^-asws Bin Ali^-asws in a sermon which he^-asws preached during the reconciliation with Muawiya – so he^-asws said regarding what was the record of Muawiya:

«فصدق أبي رسول الله (صلى الله عليه و آله) سابقا و وقاه بنفسه، ثم لم يزل رسول الله (صلى الله عليه و آله) في كل موطن يقدمه، و لكل شديدة يرسله ثقة منه به و طمأنينة إليه، لعلمه بنصيحته لله عز و جل و رسوله

My^-asws father (Ali^-asws) ratified Rasool-Allah^-saww before, and protected him^-saww with his^-asws own self. Then Rasool-Allah^-saww did not cease to put him^-asws forward in every situation, and sending him^-asws in every difficulty, placing reliance upon him^-asws and being reassured by him^-asws being aware of his^-saww knowledge and his^-saww advice for the Sake of Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww.

[و إنه أقرب المقربين من الله و رسوله، و قد قال الله عز و جل:] وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ، فكان أبي سابق السابقين إلى الله عز و جل، و إلى رسوله (صلى الله عليه و آله) و أقرب الأقربين

And he^-asws is the foremost of the foremost ones from Allah^-azwj and His^-azwj Rasool^-saww. And Allah^-azwj Mighty and Majestic has Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]. So my^-asws father^-asws was the foremost of the foremost ones to Allah^-azwj Mighty and Majestic, and to His^-azwj Rasool^-saww, and the nearest of the nearest ones.

و قد قال الله تعالى: لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً ، فأبي كان أولهم إسلاما و إيمانا، و أولهم إلى الله و رسوله هجرة و لحوقا، و أولهم على وجده و وسعه نفقة

And Allah^-azwj has Said: They are not the same, the one from you who spent from before the conquest (of Makkah) and fought, are of a greater level [57:10]. So my^-asws father^-asws was the first of them in Al-Islam and in faith, and the first of them to Allah^-azwj and His^-azwj Rasool^-saww emigrating and overtaking (them), and the first one of them upon its passion and the leniency in spending.

قال سبحانه: وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ

The Glorious Said: And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10].

فالناس من جميع الأمم يستغفرون له لسبقه إياهم إلى الإيمان بنبيه (صلى الله عليه و آله)، و ذلك أنه لم يسبقه به أحد، و قد قال الله تعالى: وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ، فهو سابق جميع السابقين

And the people in all of the cities are seeking Forgiveness for him^-asws for him^-asws having preceded them to the faith with his^-asws Prophet^-saww, and that no one has ever preceded him^-asws. And Allah^-azwj the Exalted Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him [9:100]. Thus he^-asws preceded all of the preceding ones.

فكما أن الله عز و جل فضل السابقين على المختلفين [و المتأخرين، فكذلك‏] فضل سابق السابقين على السابقين

Thus, just as Allah^-azwj Mighty and Majestic has Preferred the preceding ones over the differing ones and the late comers, then similar to that He^-azwj has Preferred the most preceding one over the preceding ones’.[4]

و في (نهج البيان): عن الصادق (عليه السلام): «أنها نزلت في علي (عليه السلام) و من تبعه من المهاجرين و الأنصار و الذين اتبعوهم بإحسان، رضي الله عنهم و رضوا عنه، و أعد لهم جنات تجري من تحتها الأنهار خالدين فيها، ذلك الفوز العظيم

And in Nahj Al Bayan,

(It has been narrated) from Al-Sadiq^-asws having said: ‘It was Revealed regarding Ali^-asws and the ones who followed him^-asws from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him, and He has Prepared Gardens for them beneath which the rivers flow wherein they shall abide eternally, that is the Mighty achievement [9:100]’.[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَ مَنَازِلَ يَتَفَاضَلُ الْمُؤْمِنُونَ فِيهَا عِنْدَ اللَّهِ قَالَ نَعَمْ قُلْتُ صِفْهُ لِي رَحِمَكَ اللَّهُ حَتَّى أَفْهَمَهُ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd who said, ‘Abu Amro Al Zubeyri narrated to us,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Are there for the Emān, levels and status the Momineen can have superiority regarding these in the Presence of Allah^-azwj?’ He^-asws said: ‘Yes’. I said, ‘Describe it to me, may Allah^-azwj Have Mercy on you^-asws, until I understand it’.

قَالَ إِنَّ اللَّهَ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا يُسَبَّقُ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ ثُمَّ فَضَّلَهُمْ عَلَى دَرَجَاتِهِمْ فِي السَّبْقِ إِلَيْهِ فَجَعَلَ كُلَّ امْرِئٍ مِنْهُمْ عَلَى دَرَجَةِ سَبْقِهِ لَا يَنْقُصُهُ فِيهَا مِنْ حَقِّهِ وَ لَا يَتَقَدَّمُ مَسْبُوقٌ سَابِقاً وَ لَا مَفْضُولٌ فَاضِلًا

He^-asws said: ‘Allah^-azwj Made a race to be between the Momineen just as there is a race between the cavalry horses on the day of the contest. Then He^-azwj Merited them upon their levels in their race towards Him^-azwj. So He^-azwj Made each person from them upon a level of his race, not Reducing him from his right, nor does the one lagging behind precede the preceding one, nor does the inferior (precede the) superior one.

تَفَاضَلَ بِذَلِكَ أَوَائِلُ هَذِهِ الْأُمَّةِ وَ أَوَاخِرُهَا وَ لَوْ لَمْ يَكُنْ لِلسَّابِقِ إِلَى الْإِيمَانِ فَضْلٌ عَلَى الْمَسْبُوقِ إِذاً لَلَحِقَ آخِرُ هَذِهِ الْأُمَّةِ أَوَّلَهَا نَعَمْ وَ لَتَقَدَّمُوهُمْ إِذَا لَمْ يَكُنْ لِمَنْ سَبَقَ إِلَى الْإِيمَانِ الْفَضْلُ عَلَى مَنْ أَبْطَأَ عَنْهُ

The first ones and the end ones of this community are preferred by that, and had there not been a merit for the preceding ones to the Emān over the ones lagging behind, then end ones of this community would certainly catch-up with its earlier ones and be in front of them, when there does not happen to be the superiority for the ones who preceded to the Emān, over the ones who were slower to (embrace) it.

وَ لَكِنْ بِدَرَجَاتِ الْإِيمَانِ قَدَّمَ اللَّهُ السَّابِقِينَ وَ بِالْإِبْطَاءِ عَنِ الْإِيمَانِ أَخَّرَ اللَّهُ الْمُقَصِّرِينَ لِأَنَّا نَجِدُ مِنَ الْمُؤْمِنِينَ مِنَ الْآخِرِينَ مَنْ هُوَ أَكْثَرُ عَمَلًا مِنَ الْأَوَّلِينَ وَ أَكْثَرُهُمْ صَلَاةً وَ صَوْماً وَ حَجّاً وَ زَكَاةً وَ جِهَاداً وَ إِنْفَاقاً وَ لَوْ لَمْ يَكُنْ سَوَابِقُ يَفْضُلُ بِهَا الْمُؤْمِنُونَ بَعْضُهُمْ بَعْضاً عِنْدَ اللَّهِ لَكَانَ الْآخِرُونَ بِكَثْرَةِ الْعَمَلِ مُقَدَّمِينَ عَلَى الْأَوَّلِينَ

But it is by the levels of the Emān that Allah^-azwj Brings forward the preceding ones to the Emān than the sluggish ones. Allah^-azwj Delays the deficient ones, because we tend to find from the Momin from the later ones, the one who is more with respect to deeds than the former ones, and more in (performing) Salāt, and Soām, and Hajj, and Zakāt, and Jihād, and spending (on charity); and if the preceding did not happen to be the (criteria of determining the) superiority of the Momineen with each other in the Presence of Allah^-azwj, it would be that the later ones, due to the frequency of their deeds would be preceding (them) upon the former ones.

وَ لَكِنْ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يُدْرِكَ آخِرُ دَرَجَاتِ الْإِيمَانِ أَوَّلَهَا وَ يُقَدَّمَ فِيهَا مَنْ أَخَّرَ اللَّهُ أَوْ يُؤَخَّرَ فِيهَا مَنْ قَدَّمَ اللَّهُ

But, Allah^-azwj Mighty and Majestic Refused that the ones at the end of the levels of the Emān should come to its first ones, and in it the one whom Allah^-azwj had Delayed should precede, or he should be delayed in it the one whom Allah^-azwj has Made to precede.

قُلْتُ أَخْبِرْنِي عَمَّا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنِينَ إِلَيْهِ مِنَ الِاسْتِبَاقِ إِلَى الْإِيمَانِ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ وَ قَالَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ

I said, ‘Inform me about what Allah^-azwj Mighty and Majestic has Accredited the Momineen to, from the preceding to the Emān’. So he^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic: Race towards Forgiveness from your Lord and a Garden the width of it is like the width of the sky and the earth, Prepared for those who are believing in Allah and His Rasools [57:21]. And He^-azwj Said And the foremost are the foremost, [56:10] These are the ones of proximity [56:11].

وَ قَالَ وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ فَبَدَأَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ عَلَى دَرَجَةِ سَبْقِهِمْ ثُمَّ ثَنَّى بِالْأَنْصَارِ ثُمَّ ثَلَّثَ بِالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ فَوَضَعَ كُلَّ قَوْمٍ عَلَى قَدْرِ دَرَجَاتِهِمْ وَ مَنَازِلِهِمْ عِنْدَهُ

And he^-asws said: ‘And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him [9:100]. So He^-azwj Began with the Emigrants, the first ones, upon a level of their preceding, then secondly with the Helpers, then thirdly with the followers of theirs with goodness. Thus He^-azwj Placed each group in accordance to their levels and their status in His^-azwj Presence.[6]

فرات في تفسيره والحسكاني في شواهد التنزيل: حدثني جعفر بن محمد بن هشام، عن عبادة بن زياد، عن أبي معمر سعيد بن خثيم، عن محمد بن خالد الضبي وعبد الله بن شريك العامري، عن سليم بن قيس عن الحسن بن على عليه السلام: إنه حمد الله تعالى وأثنى عليه وقال: (السابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان)، فكما أن للسابقين فضلهم على من بعدهم كذلك لأبي علي بن أبي طالب عليه السلام فضيلته على السابقين بسبقه السابقين

Furaat in his Commentary (Tafseer), and Al-Haskaany in Shawaahid Al-Tanzeel, said, ‘Narrated to me Ja’far Bin Muhammad Bin Hashaam, from Abaadat Bin Ziyad, from Abu Ma’mar Saeed Bin Khaseem, from Muhammad Bin Khalid Al-Zaby, and Abdullah Bin Shareek Al-Aamiry, from Sulaym Bin Qays, who has narrated the following:

Al-Hassan^-asws Bin Ali^-asws Praised Allah^-azwj and Extolled Him^-azwj, and said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness [9:100]. So if the former ones have a preference over those who came after them, similarly for Ali^-asws Bin Abu Talib^-asws there is a preference over the former ones for being before the former ones.

وقال: (أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد في سبيل الله) واستجاب لرسول الله صلى الله عليه وآله وواساه بنفسه. ثم عمه حمزة سيد الشهداء وقد كان قتل معه كثير، فكان حمزة سيدهم بقرابته من رسول الله صلى الله عليه وآله

And said: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? [9:19], and He^-azwj Answered for Rasool-Allah^-saww and made him^-asws (Ali^-asws) to be equal his^-saww self. Then his^-saww uncle Hamza^-asws, Chief of the martyrs, and he^-asws had killed a lot (of Polytheists) alongside him^-saww, and Hamza^-asws was their chief due to his^-asws nearness from Rasool-Allah^-saww’.[7]

و في نهج البلاغة: لا يقع اسم الهجرة على‏ أحد إلّا بمعرفة الحجّة في الأرض فمن عرفها و أقرّ بها فهو مهاجر

And in Nahj Al-Balagah – The name ‘Al-Hijra’ (The emigration) cannot occur upon anyone except by recognition of the Divine Authority in the earth. So the one who recognises it (him^-asws) and accept it (him^-asws), so he is an emigrant (Muhajir)’’.[8]

VERSES 101 & 102

وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ ۖ وَمِنْ أَهْلِ الْمَدِينَةِ ۖ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ {101}

And from the ones around you from the Bedouins are hypocrites, and from the people of Al-Medina are stubborn upon the hypocrisy. You do not know them, We Know them. We will be Punishing them twice, then they will be Returned to the grievous Punishment [9:101]

وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {102}

And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً فَأُولَئِكَ قَوْمٌ مُؤْمِنُونَ يُحْدِثُونَ فِي إِيمَانِهِمْ مِنَ الذُّنُوبِ الَّتِي يَعِيبُهَا الْمُؤْمِنُونَ وَ يَكْرَهُونَهَا فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,

‘Abu Ja’far^-asws said: ‘mingling one righteous deed and another evil one [9:102]. So they are a group of Momineen who are innovating new things in their Emān from the sin which the Momineen censure and dislike. So they are the ones Perhaps Allah will Turn towards them (Mercifully) [9:102]’.[9]

العياشي: عن محمد بن خالد بن الحجاج الكرخي، عن بعض أصحابه، رفعه إلى خيثمة، قال: قال أبو جعفر (عليه السلام)، في قول الله: خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ: «و عسى من الله واجب، و إنما نزلت في شيعتنا المذنبين

Al Ayyashi, from Muhammad Bin Khalid Bin Al Hajaj Al Karkhy, from one of his companions, raising it to Khaysama who said,

‘Abu Ja’far^-asws said regarding the Words of Allah^-azwj: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully) [9:102]: ‘Perhaps’ from Allah^-azwj is an Obligation. But rather, this was Revealed regarding our^-asws Shias, the sinners (from among them)’.[10]

عن زرارة، عن أبي جعفر (عليه السلام)، قال: قلت له: من وافقنا من علوي أو غيره توليناه، و من خالفنا برئنا منه من علوي أو غيره. قال: «يا زرارة، قول الله أصدق من قولك، أين الذين خلطوا عملا صالحا و آخر سيئا؟

From Zarara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘The one who is in agreement with us, from the Alawites and others, we^-asws befriend him, and the one who opposes us, we^-asws distance ourselves from him, be he an Alawite or someone else’. He^-asws said: ‘O Zarara! The Words of Allah^-azwj are more Truthful than your words. Where are the ones who are mingling one righteous deed and another evil one [9:102]?’[11]

[ الفضل الطبرسي ] قال أبو حمزة الثمالي: بلغنا انهم ثلاثة نفر من الأنصار: أبو لبابة بن عبد المنذر، وثعلبة بن وديعة، وأوس بن حزام، تخلفوا عن رسول الله (صلى الله عليه وآله وسلم) عند مخرجه إلى تبوك فلما بلغهم ما أنزل الله فيمن تخلف عن نبيه أيقنوا بالهلاك وأوثقوا أنفسهم بسواري المسجد

Al Fazal Al Tabarsy – Abu Hamza Al Sumaly said,

‘It has reached us that they were three persons from the Helpers – Abu Lababa Bin Abdul Manzar, and Sa’albat Bin Wadiya, and Aws Bin Hazaam. They stayed behind from Rasool-Allah^-saww during his^-saww going out (military expedition) to Tabuk. So when it reached them what Allah^-azwj has Revealed for the ones who stay behind from His^-azwj Prophet^-saww, they were convinced of their destruction, and tied themselves to the pillars of the Masjid.

فلم يزالوا كذلك حتى قدم رسول الله (صلى الله عليه وآله وسلم) فسأل عنهم فذكر له أنهم أقسموا أن لا يحلون أنفسهم حتى يكون رسول الله (صلى الله عليه وآله وسلم) يحلهم، وقال رسول الله (صلى الله عليه وآله وسلم): وأنا أقسم لا أكون أول من حلهم إلا أن اؤمر فيهم بأمر

They did not cease to be like that until Rasool-Allah^-saww came over, and he^-saww asked about them. It was mentioned to him^-saww that they have vowed that they would not untie themselves until Rasool-Allah^-saww comes over and unties them. And, Rasool-Allah^-saww said: ‘And I^-saww vow that I^-saww shall not be the first one to untie them except that I^-saww am Commanded with regards to them with a Command’.

فلما نزل * (عسى الله أن يتوب عليهم) * عمد رسول الله (صلى الله عليه وآله وسلم) إليهم فحلهم فانطلقوا فجاءوا بأموالهم إلى رسول الله فقالوا: هذه أموالنا التي خلفتنا عنك فخذها وتصدق بها عنا قال (عليه السلام) ما امرت فيها فنزل * (خذ من أمولهم صدقة) * الآيات

When (the Verse) Perhaps Allah will Turn towards them (Mercifully) [9:102] was Revealed, Rasool-Allah^-azwj deliberated towards them and untied them. Then they went away and came back with their wealth to Rasool-Allah^-saww, and they said, ‘This is our wealth which was left behind from you^-saww, therefore take it and give it in charity from it on our behalf’. Rasool-Allah^-saww said: ‘I^-saww have yet to be Commanded for it’. So it was Revealed: Take charity out from their wealth [9:103] – the Verse’.[12]

عن أبي بكر الحضرمي، قال: قال محمد بن سعيد: سل أبا عبد الله (عليه السلام) فاعرض عليه كلامي، و قل له: إني أتولاكم و أبرأ من عدوكم، و أقول بالقدر، و قولي فيه قولك

From Abu Bakr Al Hazramy who said, ‘Muhammad Bin Saeed said,

‘Abu Abdullah^-asws was asked my speech was presented to him^-asws, and I said to him^-asws, ‘I befriend you^-asws and disavow from your^-asws enemies, and I am saying with the Pre-determination, and my word regarding it is your^-asws word’.

قال: فعرضت كلامه على أبي‏ عبد الله (عليه السلام) فحرك يده، ثم قال: خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ

He (the narrator) said, ‘So he presented his speech to Abu Abdullah^-asws, but he^-asws moved his^-asws hand, then said: ‘mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully) [9:102]’.

قال: ثم قال: «ما أعرفه من موالي أمير المؤمنين». قلت: يزعم أن سلطان هشام ليس من الله، فقال: «ويله ما له، أما علم أن الله جعل لآدم دولة، و لإبليس دولة!

He (the narrator) said, ‘Then he^-asws said: ‘I^-asws do not recognise him as being from the friends of Amir Al-Momineen^-asws’. I said, ‘He claims that the authority of Hisham isn’t from Allah^-azwj’. So he^-asws said: ‘Woe be unto him! What is the matter with him? Does he not know that Allah^-azwj Made a government to be for Adam^-as and for Iblees^-la (also) a government?’’[13]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ قَالَ حَدَّثَنِي هِشَامٌ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتَّةِ أَصْنَافٍ قَالَ قُلْتُ أَ تَأْذَنُ لِي أَنْ أَكْتُبَهَا قَالَ نَعَمْ قُلْتُ مَا أَكْتُبُ قَالَ اكْتُبْ أَهْلَ الْوَعِيدِ مِنْ أَهْلِ الْجَنَّةِ وَ أَهْلِ النَّارِ وَ اكْتُبْ وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً قَالَ قُلْتُ مَنْ هَؤُلَاءِ قَالَ وَحْشِيٌّ مِنْهُمْ قَالَ وَ اكْتُبْ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Suleym a slave of Tarbaal who said,

‘Hisham narrated to me, from Hamza Bin Al-Tayyar who said, ‘Abu Abdullah^-asws said to me: ‘The people are upon three categories’. I said, ‘Would you^-asws permit me that I write this down?’ He^-asws said: ‘Yes’. I said, ‘What shall I write?’ He^-asws said: ‘The Promised people would be from the inhabitants of the Paradise and the inhabitants of the Fire. And write: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully) [9:102]’.

قَالَ وَ اكْتُبْ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْكُفْرِ وَ لَا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ

He^-asws said: ‘And write: Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98] So they, perhaps Allah would Pardon (their sins) from them [4:99]’.

قَالَ وَ اكْتُبْ أَصْحَابَ الْأَعْرَافِ قَالَ قُلْتُ وَ مَا أَصْحَابُ الْأَعْرَافِ قَالَ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَإِنْ أَدْخَلَهُمُ النَّارَ فَبِذُنُوبِهِمْ وَ إِنْ أَدْخَلَهُمُ الْجَنَّةَ فَبِرَحْمَتِهِ

He^-asws said: ‘And write: And the companions of the heights [7:48]’. I said, ‘And what are the the people of the heights?’ He^-asws said: ‘A people whose good deeds and their evils deeds would be equal. So if they were to be entered into the Fire, it would be due to their sins, and if they were to be entered into the Paradise, it would be due to His^-azwj Mercy’.[14]

Background report

علي بن إبراهيم: نزلت في أبي لبابة بن عبد المنذر، و كان رسول الله (صلى الله عليه و آله) لما حاصر بني قريظة، قالوا له: ابعث لنا أبا لبابة نستشره في أمرنا. فقال رسول الله (صلى الله عليه و آله): «يا أبا لبابة، ائت حلفاءك و مواليك» فأتاهم

Ali Bin Ibrahim –

‘It was revealed regarding Abu Lababa Bin Abdul Munzar, and it so happened that Rasool-Allah^-saww, when he^-saww besieged the clan of Qureyza, they said to him^-saww, ‘For us it is Abu Lababa. We will consult him regarding our matter’. So Rasool-Allah^-saww said: ‘O Abu Lababa! Bring your allies and your friends’.

فقالوا له: يا أبا لبابة، ما ترى، ننزل على حكم محمد؟فقال: انزلوا، و اعلموا أن حكمه فيكم هو الذبح. و أشار إلى حلقه، ثم ندم على ذلك، فقال: خنت الله و رسوله، و نزل من حصنهم، و لم يرجع إلى رسول الله (صلى الله عليه و آله)، و مر إلى المسجد و شد في عنقه حبلا، ثم شده إلى الاسطوانة التي تسمى اسطوانة التوبة، و قال: لا أحله حتى أموت أو يتوب الله علي

They said to him, ‘O Abu Lababa! What is your view, should be descend (from our fortress) upon the decision of Muhammad^-saww?’ He said, ‘Descend, and know that his^-saww decision regarding you all, it would be the slaughter’, and he gestured towards his throat. Then he regretted upon that, so he said, ‘I have betrayed Allah^-azwj and His^-azwj Rasool^-saww!’ And he descended from their fortress and did not return to Rasool-Allah^-saww and went over to the Masjid and fastened his neck with a rope, then fastened it to the pillar which is named as ‘the pillar of repentance’, and said, ‘I will not release it until I die or Allah^-azwj Turns towards me (Mercifully)’.

فبلغ رسول الله (صلى الله عليه و آله) فقال: «أما لو أتانا لاستغفرنا الله له، فأما إذا قصد إلى ربه فالله أولى به

It reached Rasool-Allah^-saww, so he^-saww said: ‘But, if he had come to me^-saww, I^-saww would have sought Forgiveness of Allah^-azwj for him. But, as he has aimed to his Lord^-azwj, then Allah^-azwj if Foremost with it’.

و كان أبو لبابة يصوم النهار، و يأكل بالليل ما يمسك به رمقه، و كانت ابنته تأتيه بعشائه و تحله عند قضاء الحاجة

And Abu Lababa used to Fast during the day, and he would eat at night what could withhold his hunger. And his daughter used to come to him with his dinner, and release him during fulfilment of the need.

فلما كان بعد ذلك رسول الله (صلى الله عليه و آله) في بيت ام سلمة نزلت توبته. فقال: «يا ام سلمة، قد تاب الله على أبي لبابة». فقالت: يا رسول الله، فآذنه بذلك؟ فقال: «لتفعلن» فأخرجت رأسها من الحجرة، فقالت: يا أبا لبابة، أبشر قد تاب الله عليك. فقال: الحمد لله

When it was after that, Rasool-Allah^-saww was in the chamber of Umm Salma^-ra, his repentance was Revealed. He^-saww said: ‘O Umm Salma^-ra! Allah^-azwj has Turned to Abu Lababa’. She said, ‘O Rasool-Allah^-saww! Shall I^-ra notify him with that?’ He^-saww said: ‘Do so’. So she^-ra brought her^-ra head out from the chamber and she^-ra said, ‘O Abu Lababa! Receive glad tidings, Allah^-azwj has Turned to you!’ He said, ‘The Praise is for Allah^-azwj’.

فوثب المسلمون ليحلوه، فقال: لا و الله حتى يحلني رسول الله. فجاء رسول الله (صلى الله عليه و آله) فقال: «يا أبا لبابة، قد تاب الله عليك توبة لو ولدت من أمك يومك هذا لكفاك

The Muslims leapt up to release him, but he said, ‘No, by Allah^-azwj, until Rasool-Allah^-saww releases me’. So Rasool-Allah^-saww and he^-saww said: ‘O Abu Lababa! Allah^-azwj has Turned to you with such a (Merciful) Turning, as if you had been born from your mother in this day of yours, it suffices you’.

فقال: يا رسول الله، أ فأتصدق بمالي كله؟ قال: «لا». قال: فبثلثيه؟ قال: «لا». قال: فبنصفه؟ قال: «لا». قال: فبثلثه قال:  «نعم

He said, ‘O Rasool-Allah^-saww! Can I give all of my wealth in charity?’ He^-saww said: ‘No’. He said, ‘So two-thirds of it?’ He^-saww said: ‘No’. He said, ‘So half of it?’ He^-saww said: ‘No’. He said, ‘So a third of it?’ He^-saww said: ‘Yes’.

فأنزل الله: وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها وَ صَلِّ عَلَيْهِمْ إِنَّ صَلاتَكَ سَكَنٌ لَهُمْ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏ أَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَأْخُذُ الصَّدَقاتِ وَ أَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ

Allah^-azwj Revealed: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102] Take charity from their wealth, you will cleanse them and purify them by it, and pray Salat upon them. Surely your Salat would be a tranquillity for them, and Allah is Hearing, Knowing [9:103] Do they not know that Allah Accepts the repentance from His servants, and He Takes the charities, and that Allah, He is the Oft-Turning, the Merciful? [9:104]’.[15]

VERSES 103 & 104

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {103}

Take charity from their wealth, you will cleanse them and purify them by it, and pray Salat upon them. Surely your Salat would be a tranquillity for them, and Allah is Hearing, Knowing [9:103]

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ {104}

Do they not know that Allah Accepts the repentance from His servants, and He Takes the charities, and that Allah, He is the Oft-Turning, the Merciful? [9:104]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَمَّا أُنْزِلَتْ آيَةُ الزَّكَاةِ خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها وَ أُنْزِلَتْ فِي شَهْرِ رَمَضَانَ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُنَادِيَهُ فَنَادَى فِي النَّاسِ أَنَّ اللَّهَ فَرَضَ عَلَيْكُمُ الزَّكَاةَ كَمَا فَرَضَ عَلَيْكُمُ الصَّلَاةَ

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, form Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘When the Verse of Zakāt was Revealed: Take charity from their wealth, you will cleanse them and purify them by it [9:103], and it was Revealed during a Month of Ramazan. Rasool-Allah^-saww ordered his^-saww caller, and he called out among the people, ‘Allah^-azwj has imposed the Zakāt upon you just as He^-azwj has Imposed the Salāt upon you all!’

فَفَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ فَرَضَ الصَّدَقَةَ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ فَنَادَى فِيهِمْ بِذَلِكَ فِي شَهْرِ رَمَضَانَ وَ عَفَا لَهُمْ عَمَّا سِوَى ذَلِكَ

Allah^-azwj Mighty and Majestic Obligated it upon them from the gold, and the silver, and Obligated the charity from the camels, and the cows, and sheep, and from the wheat, and the barley, and the dates, and the raisins. So he called out among them with that during a Month of Ramazan, and Excused for them from what is besides that’.

قَالَ ثُمَّ لَمْ يَفْرِضْ لِشَيْ‏ءٍ مِنْ أَمْوَالِهِمْ حَتَّى حَالَ عَلَيْهِمُ الْحَوْلُ مِنْ قَابِلٍ فَصَامُوا وَ أَفْطَرُوا فَأَمَرَ مُنَادِيَهُ فَنَادَى فِي الْمُسْلِمِينَ أَيُّهَا الْمُسْلِمُونَ زَكُّوا أَمْوَالَكُمْ تُقْبَلْ صَلَاتُكُمْ قَالَ ثُمَّ وَجَّهَ عُمَّالَ الصَّدَقَةِ وَ عُمَّالَ الطَّسُوقِ

He^-asws said: ‘Then He^-azwj did not Impose anything from their wealth until a year passed by on them the next year. So they observed ‘Soām’ (Fasted), and they broke their Fasts. Then his^-saww caller called out among the Muslims, ‘O you Muslims! Purify your wealth, your Salāts would be Accepted!’ Then he^-saww sent the office bearers of the charities, and the office bearers of the tax (Zakāt) (i.e., to collect these)’.[16]

الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ زَعَمَ أَنَّ الْإِمَامَ يَحْتَاجُ إِلَى مَا فِي أَيْدِي النَّاسِ فَهُوَ كَافِرٌ إِنَّمَا النَّاسُ يَحْتَاجُونَ أَنْ يَقْبَلَ مِنْهُمُ الْإِمَامُ قَالَ اللَّهُ عَزَّ وَ جَلَّ خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها

Al Husayn Bin Muhammad Bin Aamir, by his chain, raising it, said,

‘Abu Abdullah^-asws said: ‘The one who alleges that the Imam^-asws is needy to whatever is in the hands of the people, so he is a Kafir. But rather, the people are needy that the Imam^-asws should be accepting from them. Allah^-azwj Mighty and Majestic Says:  Take charity from their wealth, you will cleanse them and purify them by it [9:103]’.[17]

العياشي: عن علي بن حسان الواسطي، عن بعض أصحابنا، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها جارية هي في الإمام بعد رسول الله (صلى الله عليه و آله)؟ قال: «نعم

Al Ayyashi, from Ali Bin Hisaan Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj: Take charity from their wealth, you will cleanse them and purify them by it [9:103], does this flow regarding the Imam^-asws after Rasool-Allah^-saww?’ He^-asws said: ‘Yes.’[18]

و عنه: عن الحسين بن محمد بن عامر، بإسناده، رفعه، قال: قال أبو عبد الله (عليه السلام): «من زعم أن الإمام يحتاج إلى ما في أيدي الناس فهو كافر، إنما الناس يحتاجون أن يقبل منهم الإمام، قال الله عز و جل: خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها

From him, from Al Husayn Bin Muhammad Bin Aamir, by his chain, raising it, said,

‘Abu Abdullah^-asws said: The one who alleges that the Imam^-asws is needy to what is in the hands of the people, so he is a Kafir. But rather, the people are needy that the Imam^-asws accepts from them. Allah^-azwj Mighty and Majestic is Said: ‘Take charity from their wealth, you will cleanse them and purify them by it [9:103]’’.[19]

عن جابر الجعفي، عن أبي جعفر (عليه السلام)، قال: «قال أمير المؤمنين (عليه السلام): تصدقت يوما بدينار، فقال لي رسول الله (صلى الله عليه و آله): أما علمت أن صدقة المؤمن لا تخرج من يده حتى يفك بها عن لحى سبعين شيطانا، و ما تقع في يد السائل حتى تقع في يد الرب تبارك و تعالى، ألم يقل هذه الآية: أَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَأْخُذُ الصَّدَقاتِ» إلى آخر الآية.

From Jabir Al Ju’fy,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One day I^-asws gave a Dinar in charity, so Rasool-Allah^-saww said to me: ‘But, do you^-asws know that a charity of the Momin does not exit from his hand until he untangles it from the beards of seventy satans^-la, and it does not fall into a hand of the beggar until it (first) falls into the hand of the Lord^-azwj Blessed and Exalted? Did He^-azwj not Say this Verse: Do they not know that Allah Accepts the repentance from His servants, and He Takes the charities [9:104] – up to the end of the Verse’’.[20]

VERSE 105

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {105}

And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen; and you shall be Returned to the Knower of the unseen and the seen, then He will inform you of what you were doing’ [9:105]

The Altered Verse

أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَمَّنْ أَخْبَرَهُ قَالَ قَرَأَ رَجُلٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ فَقَالَ لَيْسَ هَكَذَا هِيَ إِنَّمَا هِيَ وَ الْمَأْمُونُونَ فَنَحْنُ الْمَأْمُونُونَ

Ahmad, from Abdul Azeem, from Al Husayn Bin Mayyah, from the one who informed him who said,

‘A man recited in the presence of Abu Abdullah^-asws: for Allah will See your work and (so will) His Rasool and the Momineen [9:105]. So he^-asws said: ‘It is not like this! But rather, it is ‘and the Entrusted ones (وَ الْمَأْمُونُونَ). So we^-asws are the Entrusted ones’.[21]

The Holy Masumeen^-asws see all the deeds

حدثنا احمد بن الحسين عن ابيه عن عبد الكريم بن يحيى الخثعى عن بريد العجلى قال قلت لابي جعفر عليه السلام اعملوا فسيرى الله عملكم ورسوله والمؤمنون قال مامن مؤمن يموت ولا كافر فتوضع في قبره حتى تعرض عمله على رسول الله صلى الله عليه وآله وعلى على عليه السلام فهلم جرا إلى آخر من فرض الله طاعته على العباد

It has been narrated to us by Ahmad Bin Al-Husayn, from his father, fro Abdul Kareem Bin Yahya Al-Khash’ai, from Bureyd Al-Ajaly who said:

‘I said to Abu Ja’far^-asws: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105]’, he^-asws said: ‘There is none from a Momin who dies, nor Kafir gets placed in his grave until his deeds get presented to Rasool-Allah^-saww, and to Ali^-asws. These get shown to each one^-asws whose the obedience to whom^-asws has been Obligated by Allah^-azwj on the servants’.[22]

حدثنا احمد بن موسى عن الحسن بن على الخشاب عن على بن حسان عن عبد الرحمن بن كثير عن ابى عبد الله قوله قل اعملوا فسيرى الله عملكم ورسوله والمؤمنون قال هم الائمة تعرض عليهم اعمال العباد كل يوم إلى يوم القيمة

It has been narrated to us by Ahmad Bin Musa, from Al-Hassan Bin Ali Al-Khashaab, from Ali Bin Hasaan, from Abdul Rahmaan Bin Kaseer, who has said:

‘Abu Abdullah^-asws regarding the Words of Allah^-azwj: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105]’, he^-asws said: ‘They^-asws (the Momineen) are the Imams^-asws. The deeds of the servants will get presented to them^-asws every day up to the Day of Judgement’.[23]

حدثنا ابراهيم بن هاشم عن القاسم بن محمد الزيات عن عبد الله بن ابان الزيات وكان يكنى عبد الرضا قال قلت للرضا عليه السلام ادع الله لى ولاهل بيتى قال أو لست افعل والله ان اعمالكم لتعرض على في كل يوم وليلة فاستعظمت ذلك فقال اما تقرء كتاب الله قل اعملوا فسيرى الله عملكم ورسوله والمؤمنون

It has been narrated to us by Ibrahim Bin Haashim, from Al-Qasim Bin Muhammad Al-Ziyaat, from Abdullah Bin Abaan Al-Ziyaat, and he used to be called Abdul Reza who said:

‘I said to Al-Reza^-asws, ‘Supplicate to Allah^-azwj for me and for my family’. He^-asws said: ‘Or am I^-asws not doing so (already)? By Allah^-azwj, your deeds are presented to me^-asws during every day and night. Consider that to be great (give importance to that). Have you not read the Book of Allah^-azwj: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105]?’[24]

حدثنا أبو طالب عن حماد بن عيسى عن حريز عن محمد بن مسلم وزرارة قال سئلنا ابا عبد الله عن الاعمال تعرض على رسول الله صلى الله عليه وآله قال ما فيه شك ثم تلا هذه الاية قل اعملوا فسيرى الله عملكم ورسوله والمؤمنون قال ان لله شهداء في ارضه

It has been narrated to us by Abu Talib, from hamaad Bin Isa, from Hareyz, from Muhammad Bin Muslim and Zarara who said:

‘We asked Abu Abdullah^-asws about the deeds getting presented to Rasool-Allah^-saww. He^-asws said: ‘There is no doubt in this’. Then he^-asws recited this Verse: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105]’. He^-asws said: ‘They^-asws are the witnesses for Allah^-azwj in His^-azwj Earth’.[25]

عن زرارة، قال: سألت أبا جعفر (عليه السلام) عن قول الله: وَ قُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ، قال: «تريدون أن تروون علي، هو الذي في نفسك

From Zarara who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105]. He^-asws said: ‘Do you want to see Ali^-asws? He^-asws is the one who is within yourself’’.[26]

و عنه: عن أحمد بن مهران. عن محمد بن علي، عن أبي عبد الله الصامت، عن يحيى بن مساور، عن أبي جعفر (عليه السلام) أنه ذكر هذه الآية فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ، قال: «هو و الله علي بن أبي طالب (عليه السلام)

And from him, from Ahmad Bin Mahran, from Muhammad Bin Ali, from Abu Abdullah Al Saamit, from Yahya Bin Masaawar,

(It has been narrated) from Abu Ja’far^-asws having mentioned this Verse: for Allah will See your work and (so will) His Rasool and the Momineen [9:105], said: ‘By Allah^-azwj! He^-asws (Momineen) is Ali^-asws Bin Abu Talib^-asws’.[27]

Pleasing and displeasing Rasool-Allah^-saww

و عنه: عن يعقوب بن يزيد، عن الحسن بن علي الوشاء، عن علي بن أبي حمزة، عن أبي بصير، قال: قلت لأبي عبد الله (عليه السلام): قول الله تعالى: اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ قلت: من المؤمنون؟ قال: «من عسى أن يكون غير صاحبكم؟

From him, from Yaqoub Bin Yazeed, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘The Words of Allah^-azwj:  ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105], who are the Momineen?’ He^-asws said: ‘Who else could it be other than your Master^-asws?’’[28]

و عنه: عن علي بن إبراهيم، عن أبيه، عن عثمان بن عيسى، عن سماعة، عن أبي عبد الله (عليه السلام) قال: سمعته يقول: «ما لكم تسوءون رسول الله (صلى الله عليه و آله)؟» فقال له رجل: كيف نسوؤه؟ فقال: «أما تعلمون أن أعمالكم تعرض عليه، فإذا رأى فيها معصية ساءه ذلك، فلا تسوءوا رسول الله (صلى الله عليه و آله) و سروه

And from him, from Ali Bin Ibrahim, from his father, from Usmaan Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘What is the matter with you all that you are displeasing Rasool-Allah^-saww?’ So a man said to him^-asws, ‘How do we displease him^-saww?’ So he^-asws said: ‘Do you not know that your deeds are presented him^-saww. So when he^-saww sees disobedience in it, that displeases him^-saww. Therefore, do not displease Rasool-Allah^-saww, and make him^-saww happy’.[29]

حدثنا يعقوب بن يزيد عن الحسن بن على الوشاء عن احمد بن عمير عن ابى الحسن عليه السلام قال سأل عن قول الله عزوجل اعملوا فسيرى الله عملكم ورسوله والمؤمنون قال ان اعمال العباد تعرض على رسول الله صلى الله عليه وآله كل صباح ابرارها و فجارها فاحذروا

It has been narrated to us by Yaqoub Bin Yazeed, from Al-Hassan Bin Ali Al-Washa’a, from Ahmad Bin Umeyr, who has said:

‘Abu Al-Hassan^-asws said, ‘I asked about the Words of Allah^-azwj Mighty and Majestic: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105], he^-asws said that: ‘The deeds of the servants get presented to Rasool-Allah^-saww every morning, the good ones of it as well as the bad ones of it. So be cautious!’[30]

On the Day of Judgment

عن يحيى الحلبي، عن أبي عبد الله (عليه السلام)، قلت: حدثني في علي حديثا؟ فقال: «أشرحه لك أم أجمعه؟». قلت: بل اجمعه

From Yahya Al Halby,

‘From Abu Abdullah^-asws. I (the narrator) said, ‘Narrate to me a Hadeeth regarding Ali^-asws’. So he^-asws said: ‘Shall I^-asws explain it (in detail) for you or summarise it for you?’ I said, ‘But, summarise it for me’.

فقال: «علي باب الهدى، من تقدمه كان كافرا، و من تخلف عنه كان كافرا

He^-asws said: ‘Ali^-asws is the door of Guidance. The one who precedes him^-asws would be a Kafir, and the one who stays behind from him^-asws would be a Kafir’.

قلت: زدني. قال: «إذا كان يوم القيامة نصب منبر عن يمين العرش له أربع و عشرون مرقاة، فيأتي علي و بيده اللواء حتى يرتقيه و يركبه، و يعرض الخلق عليه، فمن عرفه دخل الجنة، و من أنكره دخل النار

I said, ‘Increase it for me’. He^-asws said: ‘When it would be the Day of Judgment, a Pulpit would be established on the right of the Throne, for it being twenty four stepping stones. Then Ali^-asws would come over and in his^-asws hand would be the Tablets, until he^-asws steps up on them and sits upon it, and the creatures would be presented to him^-asws. So the one who recognised him^-asws would enter the Paradise, and the one who denies him^-asws would enter the Fire’.

قلت: هل فيه آية من كتاب الله؟ قال: «نعم، ما تقول في هذه الآية، يقول تبارك و تعالى: فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ هو و الله علي بن أبي طالب (عليه السلام)

I said, ‘Is there with regards to it, any Verse from the Book of Allah^-azwj?’ He^-asws said: ‘Yes. What would you say regarding this Verse? The Blessed and Exalted is Saying: for Allah will See your work and (so will) His Rasool and the Momineen [9:105], and he^-asws by Allah^-azwj, is Ali^-asws Bin Abu Talib^-asws’’.[31]

VERSE 106

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {106}

And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), and Allah is Knowing, Wise [9:106]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ قَالَ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ دَخَلُوا فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَعْرِفُوا الْإِيمَانَ بِقُلُوبِهِمْ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ فَتَجِبَ لَهُمُ الْجَنَّةُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And others are waiting hopefully for the Command of Allah [9:106]. He^-asws said: ‘A group who used to be Polytheists, and they killed the likes of Hamza^-asws, and Ja’far^-asws, and the likes of these two^-asws from the Momineen, then they entered into Al-Islam. So they acknowledged Allah^-azwj and left the Shirk (Polytheism) but did not recognise the Emān by their hearts. So they came to be from the Momineen for the Paradise to be Obligated for them.

وَ لَمْ يَكُونُوا عَلَى جُحُودِهِمْ فَيَكْفُرُوا فَتَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ

And they did not happen to be upon their rejection, so they were committing Kufr and the Fire would be Obligated for them. Thus, they were upon that, Either He would Punish them or He would Turn to them (Mercifully) [9:106]’.[32]

عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام)، قالا: «المرجون هم قوم قاتلوا يوم بدر و احد و يوم حنين و سلموا من المشركين، ثم أسلموا بعد تأخر، فإما يعذبهم، و إما يتوب عليهم

From Zarara, and Hamran, and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws, and Abu Abdullah^-asws both having said: ‘The awaiters, they were a people who fought on the days of (battle of) Badr, and the day of (battle of) Hunayn, and they submitted to Al-Islam from the Polytheists. Then they professed to Al-Islam after a delay. Either He would Punish them or He would Turn to them (Mercifully) [9:106]’.[33]

عن داود بن فرقد، قال: قلت لأبي عبد الله (عليه السلام): المرجون قوم ذكر لهم فضل علي (عليه السلام) فقالوا: ما ندري لعله كذلك، و ما ندري لعله ليس كذلك؟ قال: «أرجه، قال تعالى: وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ الآية

From Dawood Bin Farqad who said,

‘I said to Abu Abdullah^-asws, ‘The awaiters are a people to whom the merits of Ali^-asws were mentioned so they said, ‘We do not know, maybe it is like that, and we do not know maybe it isn’t like that’. He^-asws said: ‘It rattled them. Allah^-azwj the Exalted Says: And others are waiting hopefully for the Command of Allah [9:106] – the Verse’.[34]

العياشي: عن هشام بن سالم، عن أبي عبد الله (عليه السلام)، في قول الله: وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ، قال: «هم قوم من المشركين أصابوا دما من المسلمين، ثم أسلموا، فهم المرجون لأمر الله

Al Ayyashi, from Hisham Bin Salim,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj: And others are waiting hopefully for the Command of Allah [9:106]. He^-asws said: ‘They are a people from the Polytheists who spilt the blood of the Muslims, then they became Muslims, so they are the ones waiting hopefully for the Command of Allah^-azwj’’.[35]

قال حمران: سألت أبا عبد الله (عليه السلام) عن المستضعفين. قال: «هم ليسوا بالمؤمنين و لا بالكفار، فهم المرجون لأمر الله

Humran said,

‘I asked Abu Abdullah^-asws about the weak-ones (of understanding). He^-asws said: ‘They are neither with the Momineen nor with the Kafirs. So they are the ones waiting hopefully for the Command of Allah [9:106]’’.[36]

Six categories of people

عن ابن الطيار، قال: قال أبو عبد الله (عليه السلام): «الناس على ست فرق، يؤولون إلى ثلاث فرق: الإيمان، و الكفر، و الضلال. و هم أهل الوعد من الذين وعد الله الجنة و النار، و هم: المؤمنون، و الكافرون، و المستضعفون، و المرجون لأمر الله إما يعذبهم و إما يتوب عليهم، و المعترفون بذنوبهم خلطوا عملا صالحا و آخر سيئا، و أصحاب الأعراف

From Ibn Al Tayyar who said,

‘Abu Abdullah^-asws said: ‘The people are upon six categories, turning towards three sect – The Eman, and the Kufr, and the straying. And they are the people of the Promise, from those whom Allah Promised the Paradise and the Fire, and they are: – the Momineen, and the Kafirs, and the weak ones (of understanding), and the ones waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully) [9:106], and the ones acknowledging their sins, mingling one righteous deed and another evil one [9:102], and the companions of the heights (A’raaf)’’.[37]

VERSES 107 & 108

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ ۖ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ {107}

And those who took a Masjid for harm, and Kufr, and to cause dissent between the Momineen, and as an outpost for the ones who made war against Allah and his Rasool from before, and they are swearing, ‘We only wanted the good’. And Allah Testifies that they are liars [9:107]

لَا تَقُمْ فِيهِ أَبَدًا ۚ لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ {108}

Do not stand in it, ever, for a Masjid founded upon the piety from the first day is more rightful that you should be standing in it. Therein are men who love to be purified, and Allah Loves the purifying ones [9:108]

وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ وَ لَقَدِ اتَّخَذَ الْمُنَافِقُونَ مِنْ أُمَّةِ مُحَمَّدٍ ص بَعْدَ مَوْتِ سَعْدِ بْنِ مُعَاذٍ، وَ بَعْدَ انْطِلَاقِ مُحَمَّدٍ ص إِلَى تَبُوكَ أَبَا عَامِرٍ الرَّاهِبَ، اتَّخَذُوهُ أَمِيراً وَ رَئِيساً، وَ بَايَعُوا لَهُ، وَ تَوَاطَئُوا عَلَى إِنْهَابِ الْمَدِينَةِ، وَ سَبْيِ ذَرَارِيِّ رَسُولِ اللَّهِ وَ سَائِرِ أَهْلِهِ وَ صَحَابَتِهِ

(Imam Hassan Al-Askari^-asws said): ‘And Musa^-asws Bin Ja’far^-asws said: ‘And they had taken, the hypocrites from the community of Muhammad^-saww, after the death of Sa’ad Bin Muaz, and after departure of Muhammad^-saww to (the military expedition of) Tabuk, Abu Aamir the Rabbi, taking him as an Emir and a leader, and pledged allegiance to him, and colluded upon plundering Al-Medina and imprisoning the offspring of Rasool-Allah^-saww and the rest of his^-saww family members, and his^-saww companions.

وَ دَبَّرُوا التَّبْيِيتَ عَلَى مُحَمَّدٍ ص لِيَقْتُلُوهُ- فِي طَرِيقِهِ إِلَى تَبُوكَ، فَأَحْسَنَ اللَّهُ الدِّفَاعَ عَنْ مُحَمَّدٍ ص وَ فَضَحَ الْمُنَافِقِينَ وَ أَخْزَاهُمْ، وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: «لَتَسْلُكُنَّ سَبِيلَ مَنْ كَانَ قَبْلَكُمْ- حَذْوَ النَّعْلِ بِالنَّعْلِ وَ الْقُذَّةَ بِالْقُذَّةِ- حَتَّى إِنَّ أَحَدَهُمْ لَوْ دَخَلَ جُحْرَ ضَبٍّ لَدَخَلْتُمُوهُ

And they masterminded the premeditation against Muhammad^-saww to kill him^-saww in his^-saww way to Tabuk. But, excellent was the defending of Allah^-azwj of Muhammad^-saww and unmasking of the hypocrites and disgracing them, and that is that Rasool-Allah^-saww said: ‘You will be travelling the way of the ones who were before you – like the slipper following the slipper, and the step by step – to the extent that if one of them had entered the hole of a lizard, you would be entering it’.

قَالُوا: يَا ابْنَ رَسُولِ اللَّهِ ص وَ مَا كَانَ هَذَا الْعِجْلُ وَ مَا كَانَ هَذَا التَّدْبِيرُ

They said, ‘O son^-asws of Rasool-Allah^-saww! And what was this calf, and what was the plan?’

فَقَالَ: اعْلَمُوا أَنَّ رَسُولَ اللَّهِ ص كَانَ تَأْتِيهِ الْأَخْبَارُ- عَنْ صَاحِبِ دُومَةِ الْجَنْدَلِ- وَ كَانَتْ تِلْكَ النَّوَاحِي [لَهُ‏] مَمْلَكَةً عَظِيمَةً مِمَّا يَلِي الشَّامَ وَ كَانَ يُهَدِّدُ رَسُولَ اللَّهِ ص بِأَنْ يَقْصِدَهُ وَ يَقْتُلَ أَصْحَابَهُ وَ يُبِيدَ خَضْرَاءَهُمْ، وَ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص خَائِفِينَ وَجِلِينَ مِنْ قِبَلِهِ، حَتَّى كَانُوا يَتَنَاوَبُونَ عَلَى رَسُولِ اللَّهِ ص كُلَّ يَوْمٍ عِشْرُونَ مِنْهُمْ

He^-asws said: Know, that Rasool-Allah^-saww used to get the news about the leader of Dowmat Al-Jandal, and that area was a great kingdom of his, from what follows Syria. And he used to restrict Rasool-Allah^-saww by aiming for him^-saww and killing his^-saww companions and distance the ones present with him^-saww. And the companions of Rasool-Allah^-saww were fearful and apprehensive from facing him, to the extent that twenty of them used to take turns every day (guarding) Rasool-Allah^-saww.

وَ كُلَّمَا صَاحَ صَائِحٌ ظَنُّوا أَنْ قَدْ طَلَعَ أَوَائِلُ رِجَالِهِ وَ أَصْحَابِهِ، وَ أَكْثَرَ الْمُنَافِقُونَ‏ الْأَرَاجِيفَ وَ الْأَكَاذِيبَ، وَ جَعَلُوا يَتَخَلَّلُونَ أَصْحَابَ مُحَمَّدٍ ص، وَ يَقُولُونَ: إِنَّ «أُكَيْدِرَ» قَدْ أَعَدَّ [لَكُمْ‏] مِنَ الرِّجَالِ كَذَا، وَ مِنَ الْكُرَاعِ‏ كَذَا، وَ مِنَ الْمَالِ كَذَا وَ قَدْ نَادَى- فِيمَا يَلِيهِ مِنْ وِلَايَتِهِ- إِلَّا قَدْ أَبَحْتُكُمُ النَّهْبَ وَ الْغَارَةَ فِي الْمَدِينَةِ

And every time someone shouted a scream, they thought that the foreword infantry and companions of his had emerged. And the hypocrites used to frequently spread rumours and lies, and they went on interfering with the companions of Muhammad^-saww, and they were saying, ‘Akeydar (Bin Abdul Malik – leader of Dowmat Al-Jandal) has prepared (an army) of such and such (a number of) men, and such and such weapons, and such and such wealth, and he has called out – in what (areas) which follows his from his rule – ‘I shall be attacking and pillaging, and raiding in Al-Medina!’

ثُمَّ يُوَسْوِسُونَ إِلَى ضُعَفَاءِ الْمُسْلِمِينَ يَقُولُونَ لَهُمْ: وَ أَيْنَ يَقَعُ أَصْحَابُ مُحَمَّدٍ مِنْ أَصْحَابِ أُكَيْدِرَ يُوشِكُ أَنْ يَقْصِدَ الْمَدِينَةَ، فَيَقْتُلَ رِجَالَهَا، وَ يَسْبِيَ ذَرَارِيَّهَا وَ نِسَاءَهَا. حَتَّى آذَى ذَلِكَ قُلُوبَ الْمُؤْمِنِينَ، فَشَكَوْا إِلَى رَسُولِ اللَّهِ ص مَا هُمْ عَلَيْهِ مِنَ الْجَزَعِ‏

Then they would be insinuating to the weak Muslims, saying to them, ‘And where can the companions of Muhammad^-saww save from the companions of Akeydar? There is no doubt that he is aiming for Al-Medina, so he would kill its men, and imprison its offspring and its women’ – until that hurt the hearts of the Momineen. So they complained to Rasool-Allah^-saww of what panic they were upon.

ثُمَّ إِنَّ الْمُنَافِقِينَ اتَّفَقُوا وَ بَايَعُوا لِأَبِي عَامِرٍ الرَّاهِبِ الَّذِي سَمَّاهُ رَسُولُ اللَّهِ ص «الْفَاسِقَ»، وَ جَعَلُوهُ أَمِيراً عَلَيْهِمْ، وَ بَخَعُوا لَهُ بِالطَّاعَةِ، فَقَالَ لَهُمْ: الرَّأْيُ أَنْ أَغِيبَ عَنِ الْمَدِينَةِ، لِئَلَّا أُتَّهَمَ، إِلَى أَنْ يَتِمَّ تَدْبِيرُكُمْ. وَ كَاتَبُوا أُكَيْدِرَ فِي دُومَةِ الْجَنْدَلِ لِيَقْصِدَ الْمَدِينَةَ لِيَكُونُوا هُمْ عَلَيْهِ، وَ هُوَ يَقْصِدُهُمْ فَيَصْطَلِمُوهُ

Then the hypocrites feared, and they pledged their allegiance to Aamir the Rabbi, the one who Rasool-Allah^-saww had named as ‘the mischief maker’, and they made him as emir upon them, and they thronged to him with the obedience. So he said to them, ‘The view is that I should disappear from Al-Medina lest I get accused by them, until your plans are completed’. And they wrote to Akeydar in Dowmat Al-Jandal to aim for Al-Medina for them to be upon it, and he would aim for them (companions of Rasool-Allah^-saww), and they would be helping him.

فَأَوْحَى اللَّهُ تَعَالَى إِلَى مُحَمَّدٍ ص وَ عَرَّفَهُ مَا أَجْمَعُوا عَلَيْهِ مِنْ أَمْرِهِ، وَ أَمَرَهُ بِالْمَسِيرِ إِلَى تَبُوكَ

Allah^-azwj the Exalted Revealed unto Muhammad^-saww and Caused him^-saww to recognise what had been gathered against him^-saww from his^-saww matter, and Commanded him^-saww with the travelling to Tabuk.

وَ كَانَ رَسُولُ اللَّهِ ص كُلَّمَا أَرَادَ غَزَواً وَرَّى بِغَيْرِهِ، إِلَّا غَزَاةَ تَبُوكَ، فَإِنَّهُ أَظْهَرَ مَا كَانَ يُرِيدُهُ، وَ أَمَرَهُمْ أَنْ يَتَزَوَّدُوا لَهَا، وَ هِيَ الْغَزَاةُ الَّتِي افْتَضَحَ فِيهَا الْمُنَافِقُونَ، وَ ذَمَّهُمُ اللَّهُ فِي تَثْبِيطِهِمْ‏ عَنْهَا، وَ أَظْهَرَ رَسُولُ اللَّهِ ص‏ مَا أَوْحَى اللَّهُ تَعَالَى إِلَيْهِ- أَنَّ اللَّهَ سَيُظْهِرُهُ‏ بِأُكَيْدِرَ حَتَّى يَأْخُذَهُ، وَ يُصَالِحَهُ عَلَى أَلْفِ أُوقِيَّةِ ذَهَبٍ فِي صَفَرٍ، وَ أَلْفِ أُوقِيَّةِ ذَهَبٍ فِي رَجَبٍ، وَ مِائَتَيْ حُلَّةٍ فِي رَجَبٍ، وَ مِائَتَيْ حُلَّةٍ فِي صَفَرٍ، وَ يَنْصَرِفُ سَالِماً إِلَى ثَمَانِينَ يَوْماً

And it was so that every time Rasool-Allah^-saww intended a military expedition, kept it a secret, except for the military expedition of Tabuk, for he openly stated what he^-saww intended, and ordered them that they should stock up the provisions for it. And it is the military expedition which the hypocrites were exposed in it, and Allah^-azwj Condemned them for being too pre-occupied from it, and Rasool-Allah^-saww made it apparent what Allah^-azwj had Revealed to him^-saww – that Allah^-azwj would Make him^-saww victorious over Akeydar until he is seized, and reconciles upon a thousand ounces of gold in Safar, and a thousand ounces of gold in Rajab, and two hundred garments in Rajab, and two hundred garments in Safar, and he^-saww would leave safely for up to eighty days (journey),

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص: إِنَّ مُوسَى وَعَدَ قَوْمَهُ أَرْبَعِينَ لَيْلَةً، وَ إِنِّي أَعِدُكُمْ ثَمَانِينَ لَيْلَةً، أَرْجِعُ سَالِماً غَانِماً ظَافِراً بِلَا حَرْبٍ تَكُونُ، وَ لَا أَحَدٌ يُسْتَأْسَرُ مِنَ الْمُؤْمِنِينَ

Rasool-Allah^-saww said to them: ‘Musa^-as promised his^-as people, forty days, and I^-saww am promising you all eighty nights. I^-saww shall return safely, victorious, successful, without a war taking place, nor anyone from the Momineen having been harmed’.

فَقَالَ الْمُنَافِقُونَ: لَا وَ اللَّهِ، وَ لَكِنَّهَا آخِرُ كَرَّاتِهِ‏ الَّتِي لَا يَنْجَبِرُ بَعْدَهَا، إِنَّ أَصْحَابَهُ لَيَمُوتُ بَعْضُهُمْ فِي هَذَا الْحَرِّ، وَ رِيَاحِ الْبَوَادِي، وَ مِيَاهِ الْمَوَاضِعِ الْمُؤْذِيَةِ الْفَاسِدَةِ وَ مَنْ سَلِمَ مِنْ ذَلِكَ فَبَيْنَ أَسِيرٍ فِي يَدِ أُكَيْدِرَ، وَ قَتِيلٍ وَ جَرِيحٍ

The hypocrites said, ‘No, by Allah^-azwj! But it is the last of his^-saww defeats which he^-saww will not be stable after it. His^-saww companions would be dying, some of them in this heat, and the winds of the valleys, and its waters of the places, the harmful, the spoilt. And the (remaining) ones safe from that, they would be captured in the hands of Akeydar, and killed and injured’.

وَ اسْتَأْذَنَهُ الْمُنَافِقُونَ بِعِلَلٍ ذَكَرُوهَا: بَعْضُهُمْ يَعْتَلُّ بِالْحَرِّ، وَ بَعْضُهُمْ بِمَرَضِ جَسَدِهِ‏ وَ بَعْضُهُمْ بِمَرَضِ عِيَالِهِ، فَكَانَ رَسُولُ اللَّهِ ص يَأْذَنُ لَهُمْ

And the hypocrites sought his^-saww permission by mentioning reasons – one of them (said he) would be falling sick by the heat, and one of them with an illness of his body, and one of them with illness of his dependants. And it was so that Rasool-Allah^-saww permitted to them.

فَلَمَّا صَحَ‏ عَزْمُ رَسُولِ اللَّهِ ص عَلَى الرِّحْلَةِ إِلَى تَبُوكَ، عَمَدَ هَؤُلَاءِ الْمُنَافِقُونَ فَبَنَوْا خَارِجَ الْمَدِينَةِ مَسْجِداً، وَ هُوَ مَسْجِدُ ضِرَارٍ، يُرِيدُونَ الِاجْتِمَاعَ فِيهِ، وَ يُوهِمُونَ أَنَّهُ لِلصَّلَاةِ، وَ إِنَّمَا كَانَ لِيَجْتَمِعُوا فِيهِ لِعِلَّةِ الصَّلَاةِ فَيَتِمَّ تَدْبِيرُهُمْ، وَ يَقَعَ هُنَاكَ مَا يَسْهُلُ لَهُمْ بِهِ مَا يُرِيدُونَ

When the correct determination of Rasool-Allah^-saww (was known) upon the departure to Tabuk, those hypocrites deliberated and built a Masjid outside of Al-Medina, and it is Masjid Zarar, intending to gather in it. And they were pretending that is was for the Salat, and rather it was for they own gatherings in it due to the reason of the Salat, so they could complete their places, and it would take place over there what would make it easy for them what they were intending with.

ثُمَّ جَاءَ جَمَاعَةٌ مِنْهُمْ إِلَى رَسُولِ اللَّهِ ص وَ قَالُوا: يَا رَسُولَ اللَّهِ إِنَّ بُيُوتَنَا قَاصِيَةٌ عَنْ مَسْجِدِكَ، وَ إِنَّا نَكْرَهُ الصَّلَاةَ فِي غَيْرِ جَمَاعَةٍ، وَ يَصْعُبُ عَلَيْنَا الْحُضُورُ، وَ قَدْ بَنَيْنَا مَسْجِداً، فَإِنْ رَأَيْتَ أَنْ تَقْصِدَهُ وَ تُصَلِّيَ فِيهِ- لِنَتَيَمَّنَ‏ وَ نَتَبَرَّكَ بِالصَّلَاةِ فِي مَوْضِعِ‏ مُصَلَّاكَ، فَلَمْ يُعَرِّفْهُمْ رَسُولُ اللَّهِ ص مَا عَرَّفَهُ اللَّهُ تَعَالَى مِنْ أَمْرِهِمْ وَ نِفَاقِهِمْ

Then a group of them came to Rasool-Allah^-saww and they said, ‘O Rasool-Allah^-saww! Our houses are remote from your^-saww Masjid, and we dislike to pray Salat other than in a congregation, and the attending (here) is difficult upon us, and so we have built a Masjid. So if you^-saww view (as proper), if you^-saww could come and pray Salat in it, in order to be favoured and Blessed with the Salat in the place of your^-saww praying’.

فَقَالَ ص: ائْتُونِي بِحِمَارِي، فَأُتِيَ بِالْيَعْفُورِ فَرَكِبَهُ يُرِيدُ نَحْوَ مَسْجِدِهِمْ، فَكُلَّمَا بَعَثَهُ- هُوَ وَ أَصْحَابُهُ- لَمْ يَنْبَعِثْ وَ لَمْ يَمْشِ، وَ إِذَا صُرِفَ رَأْسُهُ عَنْهُ إِلَى غَيْرِهِ سَارَ أَحْسَنَ سَيْرٍ وَ أَطْيَبَهُ

He^-saww said: ‘Come to me^-saww with my^-saww donkey’. So they came with Al-Yafour (name of the donkey), and he^-saww rode it intending to head towards their Masjid. But, every time he^-saww spurred it – him^-saww and his^-saww companions – he would not move forward and would not walk. And whenever he^-saww would turn its head away from it towards another (direction), it would travel excellently and goodly.

قَالُوا: لَعَلَّ هَذَا الْحِمَارَ قَدْ رَأَى فِي هَذَا الطَّرِيقِ شَيْئاً كَرِهَهُ- وَ لِذَلِكَ لَا يَنْبَعِثُ نَحْوَهُ. فَقَالَ رَسُولُ اللَّهِ ص: ائْتُونِي بِفَرَسٍ. فَأُتِيَ بِفَرَسٍ فَرَكِبَهُ، فَكُلَّمَا بَعَثَهُ نَحْوَ مَسْجِدِهِمْ لَمْ يَنْبَعِثْ، وَ كُلَّمَا حَرَّكُوهُ نَحْوَهُ لَمْ يَتَحَرَّكْ- حَتَّى إِذَا وَلَّوْا رَأْسَهُ إِلَى غَيْرِهِ سَارَ أَحْسَنَ سَيْرٍ

They said, ‘Perhaps this donkey has seen something in this road which it dislikes, and due to that it is not moving towards it’. So Rasool-Allah^-saww said: ‘Come to me^-saww with a horse!’ So they came with a horse, and he^-saww rode it. But, every time he^-saww spurred it towards their Masjid, it would not move, and every time he^-saww moved it towards it, it would not move – until when he^-saww turned its head around towards another (direction), it travelled with excellent travelling.

فَقَالُوا: وَ لَعَلَّ هَذَا الْفَرَسَ قَدْ كَرِهَ شَيْئاً فِي هَذَا الطَّرِيقِ. فَقَالَ ص: تَعَالَوْا نَمْشِي إِلَيْهِ- فَلَمَّا تَعَاطَى هُوَ ص وَ مَنْ مَعَهُ الْمَشْيَ نَحْوَ الْمَسْجِدِ جَفُّوا فِي مَوَاضِعِهِمْ وَ لَمْ يَقْدِرُوا عَلَى الْحَرَكَةِ، وَ إِذَا هَمُّوا بِغَيْرِهِ مِنَ الْمَوَاضِعِ خَفَّتْ حَرَكَاتُهُمْ- وَ خَفَّتْ‏ أَبْدَانُهُمْ، وَ نَشِطَتْ قُلُوبُهُمْ

They said, ‘And perhaps this horse has disliked something in this road’. So Rasool-Allah^-saww said: ‘Come, let us walk to it’. So when they stepped forward – him^-saww and the ones who were with him^-saww towards the Masjid, they got weighed down in their places and were not able upon the movement. And when they thought of another place, their movement was light, and their bodies were light, and their hearts were invigorated.

فَقَالَ رَسُولُ اللَّهِ ص «: إِنَّ هَذَا أَمْرٌ قَدْ كَرِهَهُ اللَّهُ، فَلَيْسَ يُرِيدُهُ الْآنَ، وَ أَنَا عَلَى جَنَاحِ سَفَرٍ، فَأَمْهِلُوا حَتَّى أَرْجِعَ- إِنْ شَاءَ اللَّهُ- ثُمَّ أَنْظُرَ فِي هَذَا نَظَراً يَرْضَاهُ اللَّهُ تَعَالَى

Rasool-Allah^-saww said: ‘This is a matter which Allah^-azwj has Disliked, so He^-azwj does not Want it now, and I^-saww am upon embarking on a journey, therefore wait until I^-saww return – Allah^-azwj Willing – then I^-saww shall look into this with a consideration Allah^-azwj the Exalted is Pleased with’.

وَ جَدَّ فِي الْعَزْمِ عَلَى الْخُرُوجِ إِلَى تَبُوكَ، وَ عَزَمَ الْمُنَافِقُونَ عَلَى اصْطِلَامِ مُخَلَّفِيهِمْ إِذَا خَرَجُوا

And he^-saww renewed in the determination upon the going out to Tabuk, and the hypocrites were determined upon plotting their opposition when they did go out.

وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع: فَهَذَا الْعِجْلُ فِي زَمَانِ النَّبِيِّ هُوَ أَبُو عَامِرٍ الرَّاهِبُ الَّذِي سَمَّاهُ رَسُولُ اللَّهِ ص: «الْفَاسِقَ» وَ عَادَ رَسُولُ اللَّهِ ص غَانِماً ظَافِراً، وَ أَبْطَلَ [اللَّهُ تَعَالَى‏] كَيْدَ الْمُنَافِقِينَ، وَ أَمَرَ رَسُولُ اللَّهِ ص بِإِحْرَاقِ مَسْجِدِ الضِّرَارِ، وَ أَنْزَلَ اللَّهُ تَعَالَى: وَ الَّذِينَ اتَّخَذُوا مَسْجِداً ضِراراً وَ كُفْراً الْآيَاتِ

And Musa^-asws Bin Ja’far^-asws said: ‘So this is the calf during the era of the Prophet^-saww. He was Abu Aamir the Rabbi whom Rasool-Allah^-saww names as ‘the mischief maker’, and Rasool-Allah^-saww returned (from Tabuk), victorious, successful, and Allah^-azwj the Exalted Invalidated the plots of the hypocrites, and Commanded Rasool-Allah^-saww with the burning down of Masjid Al-Zarar. And Allah^-azwj the Exalted Revealed: And those who took a Masjid for harm, and Kufr [9:107] – the Verse’.

وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع: فَهَذَا الْعِجْلُ- فِي حَيَاتِهِ ص- دَمَّرَ اللَّهُ عَلَيْهِ وَ أَصَابَهُ بِقُولَنْجٍ [وَ بَرَصٍ‏] وَ جُذَامٍ وَ فَالِجٍ وَ لَقْوَةٍ، وَ بَقِيَ أَرْبَعِينَ صَبَاحاً فِي أَشَدِّ عَذَابٍ، ثُمَّ صَارَ إِلَى عَذَابِ اللَّهِ تَعَالَى

And Musa^-asws Bin Ja’far^-asws said: ‘So this is the calf (Abu Aamir the Rabbi) – during his^-saww lifetime – Brought destruction upon him and Struck him with the colitis, and vitiligo, and leprosy, and paralysis, and stroke. And he remained (alive) for forty mornings in severe punishment, then went to the Punishment of Allah^-azwj the Exalted’.[38]

A Masjid founded on piety

و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير و محمد بن إسماعيل، عن الفضل بن شاذان، عن صفوان بن يحيى و ابن أبي عمير، جميعا، عن معاوية بن عمار، قال: قال أبو عبد الله (عليه السلام): «لا تدع إتيان المساجد كلها، مسجد قبا فإنه المسجد الذي أسس على التقوى من أول يوم

From him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, altogether from Muawiya Bin Amaar who said,

‘Abu Abdullah^-asws said: ‘Do not neglect going to the Masjids, all of them, (especially) Masjid Quba, for it is the Masjid which was founded upon the piety from the first day’’.[39]

عن زرارة و حمران و محمد بن سلم، عن أبي جعفر و أبي عبد الله (عليهما السلام)، عن قوله: لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوى مِنْ أَوَّلِ يَوْمٍ قال: «مسجد قبا

From Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws, about His^-azwj Words: for a Masjid founded upon the piety from the first day [9:108]. He^-asws said: ‘Masjid Quba’.

و أما قوله: أَحَقُّ أَنْ تَقُومَ فِيهِ قال: «يعني: من مسجد النفاق، و كان على طريقه إذا أتى مسجد قبا، فكان ينضح بالماء و السدر، و يرفع ثيابه عن ساقيه، و يمشي على حجر في ناحية الطريق، و يسرع المشي، و يكره أن يصيب ثيابه منه شي‏ء

And as for His^-azwj Words: is more rightful that you should be standing in it [9:108], he^-asws said: ‘It Means – (rather) than a Masjid of hypocrisy. And it was upon his^-saww was when he^-saww came to Masjid Quba. So he^-saww would sprinkle with the water and the lotus, and he^-saww would raise his^-saww clothes from his^-saww ankles, and he^-saww would walk upon a rock in the side of the road, and quicken the walk, and he^-saww disliked it that his^-saww clothes be hit by something from it’.

فسألته: هل كان النبي (صلى الله عليه و آله) يصلي في مسجد قبا؟ قال: «نعم، كان منزله على سعد بن خيثمة الأنصاري

I asked him^-asws, ‘Did the Prophet^-saww used to pray Salat in Masjid Quba?’ He^-asws said: ‘Yes, it was his^-saww pausing place, at Sa’ad Bin Khaysama Al-Ansary’.

فسألته: هل كان لمسجد رسول الله (صلى الله عليه و آله) سقف؟ فقال: «لا، و قد كان بعض أصحابه قال: ألا تسقف مسجدنا، يا رسول الله؟ قال: عريش كعريش موسى

I asked him^-asws, ‘Was there a ceiling for the Majid of Rasool-Allah^-saww?’ He^-asws said: ‘No, and one of his^-saww companions had said, ‘Will you^-saww not (order for) a ceiling to be for our Masjid, O Rasool-Allah^-saww?’ He^-saww said: ‘A lattice work like the lattice work of Musa^-as’’.[40]

الطبرسي، قال: يُحِبُّونَ أَنْ يَتَطَهَّرُوا بالماء عن الغائط و البول. قال: و هو المروي عن السيدين الباقر و الصادق (عليهما السلام)

Al-Tabarsy said, ‘who love to be purified [9:108] – with the water, from the faeces and the urine’. He said, ‘And it is reported from the two Masters^-asws, Al-Baqir^-asws and Al-Sadiq^-asws’.

قال: و روي عن النبي (صلى الله عليه و آله)، أنه قال لأهل قبا: «ماذا تفعلون في طهركم، فإن الله تعالى قد أحسن عليكم الثناء؟» قالوا: نغسل أثر الغائط، فقال: «انزل الله فيكم وَ اللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

He said, ‘And it is reported from the Prophet^-saww having said to the people of (Masjid) Quba: ‘What is that which you are saying regarding your cleansing, for Allah^-azwj the Exalted has Favoured upon you all with the Praise?’ They said, ‘We wash from the traces of faeces’. So he^-saww said: ‘Allah^-azwj has Revealed regarding you: and Allah Loves the purifying ones [9:108]’’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَسْجِدِ الَّذِي أُسِّسَ عَلَى التَّقْوَى قَالَ مَسْجِدُ قُبَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about A Masjid founded upon the piety [9:108]. He^-asws said: ‘Masjid Quba’.[42]

عن الحلبي، عن أبي عبد الله (عليه السلام) قال: سألته عن قول الله: فِيهِ رِجالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا، قال: «الذين يحبون أن يتطهروا نظف الوضوء، و هو الاستنجاء بالماء- و قال:- نزلت هذه الآية في أهل قبا

From Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj: Therein are men who love to be purified [9:108]. He^-asws said: ‘The ones who loved that they should purify with clean Wudu, and it is the cleaning with the water (after toilet)’. And he^-asws said: ‘This Verse was Revealed regarding the people of (Masjid) Quba’.[43]

VERSE 109

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {109}

Is the one who lays the foundation of his building on fear of Allah and Pleasure, better, or the one who lays the foundation of his building upon the brink of a cliff so it collapses with him into the Fire of Hell? And Allah does not Guide the unjust people [9:109]

علي بن إبراهيم: قال في رواية أبي الجارود، عن أبي جعفر (عليه السلام) قال: «مسجد الضرار الذي‏ أسس على شفا جرف هار فانهار به في نار جهنم

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Masjid Al-Zaraar is the one which was founded upon the verge of a cliff, so it would collapse with it into the Fire of Hell’.[44]

قال علي بن إبراهيم فَبَعَثَ رَسُولُ اللَّهِ ص مَالِكَ بْنَ الدجشم [دجشم‏] [دَخْشَمٍ‏] الْخُزَاعِيَّ وَ عَامِرَ بْنَ عَدِيٍّ أَخَا بَنِي عَمْرِو بْنِ عَوْفٍ عَلَى أَنْ يَهْدِمُوهُ وَ يُحْرِقُوهُ- فَجَاءَ مَالِكٌ فَقَالَ لِعَامِرٍ انْتَظِرْنِي- حَتَّى أُخْرِجَ نَاراً مِنْ مَنْزِلِي- فَدَخَلَ فَجَاءَ بِنَارٍ وَ أَشْعَلَ فِي سَعَفِ النَّخْلِ- ثُمَّ أَشْعَلَهُ فِي الْمَسْجِدِ فَتَفَرَّقُوا وَ قَعَدَ زَيْدُ بْنُ حَارِثَةَ حَتَّى احْتَرَقَتِ الْبَنِيَّةُ- ثُمَّ أَمَرَ بِهَدْمِ حَائِطِهِ

Ali Bin Ibrahim – ‘Rasool-Allah^-saww sent Malik Bin Al Dajsham Al Khuzaie and Aamir bin Adayy, a brother of his brother Amro Bin Awf to demolish it (Masjid Zarar) and burn it down. Malik came and said to Aamir, ‘Wait for me unto I bring out fire from my house’. So he entered and came out with fire and ignited it at the base of the palm leaf. Then he ignited it in the Masjid (Zarar), and he left, while Zayd bin Haris sat until the building had been incinerated, then he instructed with the demolition of its walls’.[45]

VERSE 110

لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوبُهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {110}

The building which they have built will not cease to be a (source of) doubt in their hearts, until their hearts are cut into pieces; and Allah is Knowing, Wise [9:110]

سَهْلٌ عَنْ عُبَيْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عليه السلام) أَنَا وَ حُسَيْنُ بْنُ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا كُنَّا فِي سَعَةٍ مِنَ الرِّزْقِ وَ غَضَارَةٍ مِنَ الْعَيْشِ فَتَغَيَّرَتِ الْحَالُ بَعْضَ التَّغْيِيرِ فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرُدَّ ذَلِكَ إِلَيْنَا

Sahl, from Ubeydullah, from Ahmad Bin Umar who said:

I went to Abu Al-Hassan Al-Reza^-asws with Husayn Bin Suweyr Bin Abu Fakhta. So I said to him^-asws, ‘May I be sacrificed for you^-asws, we used to be in a time of Grace and led an affluent lifestyle. Our condition changed as it sometimes does, so supplicate to Allah^-azwj to return that state to us’.

فَقَالَ أَيَّ شَيْ‏ءٍ تُرِيدُونَ تَكُونُونَ مُلُوكاً أَ يَسُرُّكَ أَنْ تَكُونَ مِثْلَ طَاهِرٍ وَ هَرْثَمَةَ وَ إِنَّكَ عَلَى خِلَافِ مَا أَنْتَ عَلَيْهِ قُلْتُ لَا وَ اللَّهِ مَا يَسُرُّنِي أَنَّ لِيَ الدُّنْيَا بِمَا فِيهَا ذَهَباً وَ فِضَّةً وَ إِنِّي عَلَى خِلَافِ مَا أَنَا عَلَيْهِ

He^-asws said: ‘What is it that you want? To become kings? Would you be satisfied to become like ‘Tahir and Harsama’, and they are opposed to what you are upon?’ I said, ‘No, by Allah^-azwj, it would not satisfy me that there should be for me the whole world and whatever is in it of the gold and the silver, while I am upon the opposite to what I am upon at present (Al-Wilayah).

قَالَ فَقَالَ فَمَنْ أَيْسَرَ مِنْكُمْ فَلْيَشْكُرِ اللَّهَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ قَالَ سُبْحَانَهُ وَ تَعَالَى اعْمَلُوا آلَ داوُدَ شُكْراً وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ

He^-asws said; ‘So the one who is contented among you, should be thankful to Allah^-azwj. Allah^-azwj is Saying: And when your Lord Proclaimed: “If you are grateful, I would Increase it for you [14:7]. And the Glorious and Exalted Said: Work gratefully, family of Dawood, and a few from My servants are grateful [34:13].

وَ أَحْسِنُوا الظَّنَّ بِاللَّهِ فَإِنَّ أَبَا عَبْدِ اللَّهِ (عليه السلام) كَانَ يَقُولُ مَنْ حَسُنَ ظَنُّهُ بِاللَّهِ كَانَ اللَّهُ عِنْدَ ظَنِّهِ بِهِ وَ مَنْ رَضِيَ بِالْقَلِيلِ مِنَ الرِّزْقِ قَبِلَ اللَّهُ مِنْهُ الْيَسِيرَ مِنَ الْعَمَلِ وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ تَنَعَّمَ أَهْلُهُ وَ بَصَّرَهُ اللَّهُ دَاءَ الدُّنْيَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنْهَا سَالِماً إِلَى دَارِ السَّلَامِ

And have good thoughts with Allah^-azwj, for Abu Abdullah^-asws was saying: ‘The one who thinks good about Allah^-azwj, Allah^-azwj would also Mention him (Reward him), and the one who is happy with a little from the sustenance, Allah^-azwj would Accept even small amount of deeds. And the one who is happy with a small amount of Permissible, his expenses would be light and his family would enjoy, and Allah^-azwj would Show him the sicknesses of the world and its cure and Bring him out from it safely to the House of Peace’.

قَالَ ثُمَّ قَالَ مَا فَعَلَ ابْنُ قِيَامَا قَالَ قُلْتُ وَ اللَّهِ إِنَّهُ لَيَلْقَانَا فَيُحْسِنُ اللِّقَاءَ فَقَالَ وَ أَيُّ شَيْ‏ءٍ يَمْنَعُهُ مِنْ ذَلِكَ ثُمَّ تَلَا هَذِهِ الْآيَةَ لا يَزالُ بُنْيانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوبُهُمْ

Then he^-asws said; ‘What is the action of Ibn Qayama?’ I said, ‘By Allah^-azwj, he (does not) meet us in a goodly manner’. So he^-asws said: ‘And which thing prevents him from that?’ Then he^-asws recited this Verse: The building which they have built will not cease to be a (source of) doubt in their hearts, until their hearts are cut into pieces [9:110]’.

قَالَ ثُمَّ قَالَ تَدْرِي لِأَيِّ شَيْ‏ءٍ تَحَيَّرَ ابْنُ قِيَامَا قَالَ قُلْتُ لَا قَالَ إِنَّهُ تَبِعَ أَبَا الْحَسَنِ (عليه السلام) فَأَتَاهُ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ هُوَ يُرِيدُ مَسْجِدَ النَّبِيِّ (صلى الله عليه وآله) فَالْتَفَتَ إِلَيْهِ أَبُو الْحَسَنِ (عليه السلام) فَقَالَ مَا تُرِيدُ حَيَّرَكَ اللَّهُ

Then he^-asws said: ‘Do you know what was it that confused Ibn Qayama?’ I said, ‘No’. He^-asws said: ‘He chased Abu Al-Hassan^-asws, so he came to him^-asws from his^-asws right, and from his^-asws left, and he wanted Masjid of the Prophet^-saww. So Abu Al-Hassan^-asws turned towards him and said: ‘What do you want, may Allah^-azwj Confuse you’.

قَالَ ثُمَّ قَالَ أَ رَأَيْتَ لَوْ رَجَعَ إِلَيْهِمْ مُوسَى فَقَالُوا لَوْ نَصَبْتَهُ لَنَا فَاتَّبَعْنَاهُ وَ اقْتَصَصْنَا أَثَرَهُ أَ هُمْ كَانُوا أَصْوَبَ قَوْلًا أَوْ مَنْ قَالَ لَنْ نَبْرَحَ عَلَيْهِ عاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنا مُوسى قَالَ قُلْتُ لَا بَلْ مَنْ قَالَ نَصَبْتَهُ لَنَا فَاتَّبَعْنَاهُ وَ اقْتَصَصْنَا أَثَرَهُ قَالَ فَقَالَ مِنْ هَاهُنَا أُتِيَ ابْنُ قِيَامَا وَ مَنْ قَالَ بِقَوْلِهِ

Then he^-asws said: ‘Consider if Musa^-as were to return to them, so they said, ‘Had you^-as appointed him (Haroun^-as) for us, so we would have followed him^-as in his^-as footsteps’, were they more desirable in their speech or the ones who said, ‘We will not leave our devotions for him (Haroun^-as) until Musa^-as returns to us’. So I said, ‘No, but the ones who said, ‘He^-as has been appointed for us, so we will follow him^-as in his^-as footsteps’. So he^-asws said; ‘So it is from there that Ibn Qayama and the ones who speak by his speech come from’.

قَالَ ثُمَّ ذَكَرَ ابْنَ السَّرَّاجِ فَقَالَ إِنَّهُ قَدْ أَقَرَّ بِمَوْتِ أَبِي الْحَسَنِ (عليه السلام) وَ ذَلِكَ أَنَّهُ أَوْصَى عِنْدَ مَوْتِهِ فَقَالَ كُلُّ مَا خَلَّفْتُ مِنْ شَيْ‏ءٍ حَتَّى قَمِيصِي هَذَا الَّذِي فِي عُنُقِي لِوَرَثَةِ أَبِي الْحَسَنِ (عليه السلام) وَ لَمْ يَقُلْ هُوَ لِأَبِي الْحَسَنِ (عليه السلام) وَ هَذَا إِقْرَارٌ وَ لَكِنْ أَيُّ شَيْ‏ءٍ يَنْفَعُهُ مِنْ ذَلِكَ وَ مِمَّا قَالَ ثُمَّ أَمْسَكَ

Then he^-asws mentioned Ibn Al-Sarraaj, so he^-asws said: ‘He had accepted the death of Abu Al-Hassan^-asws and that is why he bequeathed during his death, so he said, ‘All of what I leave behind from the things, even my shirt which is upon my neck, is for the inheritors of Abu Al-Hassan^-asws’. And he never said that it is for Abu Al-Hassan^-asws. And this is his acceptance, but which thing will profit him from that and from what he said?’ Then he^-asws was quiet’.[46]

VERSES 111 & 112

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ {111}

Surely, Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him in the Torah, and the Evangel and the Quran; and who would be more loyal with his promise than Allah? Therefore receive glad tidings with your sale, which you have sold for, and that, it is the mighty achievement [9:111]

التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ {112}

The penitent, the worshippers, the praisers, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; and give glad tidings to the Momineen [9:112]

The Altered Verse

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ تَلَوْتُ التَّائِبُونَ الْعابِدُونَ فَقَالَ لَا اقْرَأِ التَّائِبِينَ الْعَابِدِينَ إِلَى آخِرِهَا فَسُئِلَ عَنِ الْعِلَّةِ فِي ذَلِكَ فَقَالَ اشْتَرَى مِنَ الْمُؤْمِنِينَ التَّائِبِينَ الْعَابِدِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from Ali Bin Abu Hamza, from Abu Baseer, who has said:

Abu Ja’far^-asws said: ‘Are you^-asws reciting: [9:112] The penitent, the worshippers?’ So he^-asws said: ‘No. Recite: The repentants, the worshippers – up to the end of it’. So I asked about the reason for that, he^-asws said: ‘He^-azwj Bought from the Momineen (their own selves), the repentant (and) the worshippers’.[47]

و عنه: عن محمد بن الحسين بن أبي الخطاب، عن وهيب بن حفص النخاس، عن أبي بصير، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ إلى آخر الآية. فقال: «ذلك في الميثاق

And from him, from Muhammad Bin Al Husayn Bin Abu Al Khataab, from Waheyb Bin Hafs Al Nakhaas, from Abu Baseer who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed [9:111] – up to the end of the Verse. So he^-asws said: ‘That was During the Covenant’.

ثم قرأت: التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ إلى آخر الآية [فقال أبو جعفر (عليه السلام): «لا تقرأ هكذا، و لكن اقرأ: التائبين العابدين، إلى آخر الآية]

Then I recited: The penitent, the worshippers, the praisers [9:112] – up to the end of the Verse. So Abu Ja’far^-asws said: ‘Do not recite it like this, but recite: The repentant, the worshippers – up to the end of the Verse.

ثم قال: «إذا رأيت هؤلاء فعند ذلك هم الذين يشتري منهم أنفسهم و أموالهم» يعني في الرجعة

Then he^-asws said: ‘When you see those, so during that they are the one from whom their selves and their wealth has been Bought, – meaning during the Return (الرجعة)’.[48]

A criteria for Jihad

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقِيَ عَبَّادٌ الْبَصْرِيُّ عَلِيَّ بْنَ الْحُسَيْنِ ( صلوات الله عليه ) فِي طَرِيقِ مَكَّةَ فَقَالَ لَهُ يَا عَلِيَّ بْنَ الْحُسَيْنِ تَرَكْتَ الْجِهَادَ وَ صُعُوبَتَهُ وَ أَقْبَلْتَ عَلَى الْحَجِّ وَ لِينَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ وَ مَنْ أَوْفى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abbad Al-Basry met Ali Bin Al-Husayn^-asws in a street of Makkah, so he said to him^-asws, ‘O Ali^-asws Bin Al-Husayn^-asws! You^-asws neglect the Jihad (due to) its difficulties, and you^-asws come upon the Hajj and its gentleness. Surely Allah^-azwj Mighty and Majestic is Saying: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him in the Torah, and the Evangel and the Quran; and who would be more loyal with his promise than Allah? Therefore receive glad tidings with your sale which you have sold for, and that, it is the mighty achievement [9:111]’.

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَتِمَّ الْآيَةَ فَقَالَ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا رَأَيْنَا هَؤُلَاءِ الَّذِينَ هَذِهِ صِفَتُهُمْ فَالْجِهَادُ مَعَهُمْ أَفْضَلُ مِنَ الْحَجِّ

Ali^-asws Bin Al-Husayn^-asws said to him: ‘Complete the Verse’. So he said, ‘The penitent, the worshippers, the praisers, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; and give glad tidings to the Momineen [9:112]’. So Ali^-asws Bin Al-Husayn^-asws said: ‘When we^-asws see them, those with these characteristics, so the Jihad along with them would be superior than the Hajj’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al Zabeyr,

عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ قَامَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا نَبِيَّ اللَّهِ أَ رَأَيْتَكَ الرَّجُلُ يَأْخُذُ سَيْفَهُ فَيُقَاتِلُ حَتَّى يُقْتَلَ إِلَّا أَنَّهُ يَقْتَرِفُ مِنْ هَذِهِ الْمَحَارِمِ أَ شَهِيدٌ هُوَ

From Abu Abdullah^-asws having said: ‘So when this Verse was Revealed: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise [9:111], a man stood up to the Prophet^-saww, and he said, ‘O Prophet^-saww of Allah^-azwj! Do you^-saww view that the man who takes his sword, so he fights until he is killed, except if he were to commit these Prohibitions, he would be a martyr?’

فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى رَسُولِهِ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ

Allah^-azwj Mighty and Majestic Revealed unto His^-azwj Rasool^-saww: The penitent, the worshippers, the praisers, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; and give glad tidings to the Momineen [9:112].[50]

Difference between death and killing, and the inevitability of the return (Raj’at)

و عنه: عن محمد بن الحسين بن أبي الخطاب، عن صفوان بن يحيى، عن أبي خالد القماط، عن عبد الرحمن القصير، عن أبي جعفر (عليه السلام) قال: قرأ هذه الآية إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ فقال: «هل تدري من يعني؟». فقلت: يقاتل المؤمنون فيقتلون و يقتلون. فقال: «لا، و لكن من قتل من المؤمنين رد حتى يموت، و من مات رد حتى يقتل، و تلك القدرة فلا تنكرها

And from him, from Muhammad Bin Al Husayn Bin Abu Al Khataab, from Safwaan Bin Yahya, from Abu Khalid Al Qamaat, from Abdul Rahman Al Qusayr,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I recited this Verse: Surely Allah has Bought from the Momineen their own selves and their wealth [9:111], so he^-asws said: ‘Do you know who is Meant?’ So I said, ‘The Momineen fight, so they are killing and being killed’. So he^-asws said: ‘No! But, the one killed from the Momineen would return until he dies (a natural death), and the one who dies (a natural death) would return until he is killed. And that is Ordained, so do not deny it’.[51]

في تفسير العياشي عن زرارة قال: كرهت ان أسأل أبا جعفر عليه السلام عن الرجعة واستخفيت ذلك قلت: لاسئلن مسألة لطيفة ابلغ فيها حاجتى، فقلت: أخبرني عمن قتل أمات ؟

In Tafseer Qummi, from Zurara who said,

‘I disliked that I should ask Abu Ja’far^-asws about the Return (الرجعة), and I concealed that. I said (to myself), ‘I will ask him^-asws a subtle question from which my needs would be achieved’, so I said, ‘Inform me about the one who is killed has he died (a natural death)?’

قال: لا، الموت موت والقتل قتل، قلت: ما أحد يقتل الا وقد مات ؟ فقال: قول الله أصدق من قولك، فرق بينهما في القرآن فقال: (أفان مات أو قتل) وقال (لئن متم أو قتلتم لالى الله تحشرون) وليس كما قلت يا زرارة، الموت موت والقتل قتل

He^-asws said: ‘No. The death is death, and the killing is killing’. I said, ‘There is none who is killed except that he has died?’ So he^-asws said: ‘The Words of Allah^-azwj are Truer than your words. There is a difference between the two in the Quran. He^-azwj Said: so if he dies or is killed [3:144], and Said: And whether you die or you are killed, it is to Allah you shall be Gathered [3:158], and it is not as you have said, O Zurara. The death is death, and the killing, is killing’.

قلت: فان الله يقول: (كل نفس ذائقة الموت) ؟ قال: من قتل لم يذق الموت، ثم قال: لابد من ان يرجع حتى يذوق الموت

I said, ‘But Allah^-azwj is Saying: Every soul shall taste the death, then to Us you will be returning [29:57]?’ The one who is killed did not taste the death’. Then he^-asws said: ‘It is inevitable that one would return until he tastes the death’.[52]

The preservers of the Limits (legal Punishments of Allah^-azwj)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَخَذَ سَارِقاً فَعَفَا عَنْهُ فَذَاكَ لَهُ فَإِنْ رُفِعَ إِلَى الْإِمَامِ قَطَعَهُ فَإِنْ قَالَ الَّذِي سُرِقَ مِنْهُ أَنَا أَهَبُ لَهُ لَمْ يَدَعْهُ الْإِمَامُ حَتَّى يَقْطَعَهُ إِذَا رُفِعَ إِلَيْهِ وَ إِنَّمَا الْهِبَةُ قَبْلَ أَنْ يُرْفَعَ إِلَى الْإِمَامِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ فَإِذَا انْتَهَى الْحَدُّ إِلَى الْإِمَامِ فَلَيْسَ لِأَحَدٍ أَنْ يَتْرُكَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mahran,

Abu Abdullah^-asws has said: ‘The one who seizes a thief, and he excuses him from it, so that is up to him. But, if it is raised to the Imam^-asws, he^-asws would cut him. But if the one who had been stolen from were to say, ‘I gift it to you’, the Imam^-asws would not leave him until he^-asws cuts him, (after) it is raised to him. But rather, the gifting is before he raises it to the Imam^-asws, and these are the Words of Allah^-azwj Mighty and Majestic: the preservers of the Limits of Allah [9:112]. When the Limit (legal penalty) ends up with the Imam^-asws, then it is not for anyone that he^-asws should leave him’.[53]

VERSES 113 & 114

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ {113}

It was not for the Prophet and those who believe that they should seek Forgiveness for the Polytheists, even if they are their relatives, after it has become clear to them that they are inmates of the Blazing Fire [9:113]

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ {114}

And Ibrahim’s asking forgiveness for his (foster) father was only due to a promise which he had made to him. So when it became clear to him he was an enemy of Allah, he disavowed from him; surely Ibrahim was very tender-hearted forbearing [9:114]

العياشي: عن إبراهيم بن أبي البلاد، عن بعض أصحابه، قال: قال أبو عبد الله (عليه السلام): «ما تقول الناس في قول الله: وَ ما كانَ اسْتِغْفارُ إِبْراهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَها إِيَّاهُ؟ قلت: يقولون: إن إبراهيم وعد أباه أن يستغفر له؟

Al-Ayyashi, from Ibrahim Bin Abu Al Bilaad, from one of his companions who said,

‘Abu Abdullah^-asws said: ‘What are the people saying regarding the Words of Allah^-azwj And Ibrahim’s asking forgiveness for his (foster) father was only due to a promise which he had made to him [9:114]?’ I said, ‘They are saying that Ibrahim^-as promised his^-as (foster) father that he^-as would seek forgiveness for him?’

قال: «ليس هو هكذا، إن إبراهيم وعده أن يسلم فاستغفر له، فلما تبين له أنه عدو لله تبرأ منه

He^-asws said: ‘It is not like that. Ibrahim^-as promised him that if he were to submit, he^-as would seek Forgiveness for him. So when it became clear to him^-as that he was an enemy of Allah^-azwj, he^-as disavowed himself^-as from him’.[54]

عن أبي إسحاق الهمداني، [رفعه‏] عن رجل، قال: صلى رجل إلى جنبي فاستغفر لأبويه، و كانا ماتا في الجاهلية، فقلت: تستغفر لأبويك و قد ماتا في الجاهلية؟ فقال: قد استغفر إبراهيم لأبيه

From Abu Is’haq Al Hamdany, raising it from a man who said,

‘A man prayed Salat by my side, and he sought forgiveness for his father who had died in the Pre-Islamic period. So I said, ‘You are seeking Forgiveness for your father and he had died during the Pre-Islamic period?’ So he said, ‘Ibrahim^-as had asked forgiveness for his^-as father’.

فلم أدر ما أرد عليه، فذكرت ذلك للنبي (صلى الله عليه و آله)، فأنزل الله وَ ما كانَ اسْتِغْفارُ إِبْراهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَها إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ، قال: لما مات تبين أنه عدو لله فلم يستغفر له

I did not know what to respond to him with. I mentioned that to the Prophet^-saww, and Jibraeel^-as descended with: And Ibrahim’s asking forgiveness for his (foster) father was only due to a promise which he had made to him. So when it became clear to him he was an enemy of Allah, he disavowed from him [9:114]. He^-saww said: ‘When he died, it became clear that he was an enemy of Allah^-azwj, then he^-as did not seek forgiveness for him’.[55]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ قَالَ هُوَ الدُّعَاءُ وَ أَفْضَلُ الْعِبَادَةِ الدُّعَاءُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: surely those who are being too arrogant from My worship would be entering Hell disgraced [40:60]. It (worship) is the supplication, and the most superior of the (acts of) worship, is the supplication’.

قُلْتُ إِنَّ إِبْراهِيمَ لَأَوَّاهٌ حَلِيمٌ قَالَ الْأَوَّاهُ هُوَ الدَّعَّاءُ

I said, ‘surely Ibrahim was very tender-hearted forbearing [9:114]. He^-asws said: ‘His tender-heartedness, it is (a reference to) the supplication’.[56]

الطبرسي، قال: في تفسير الحسن: أن المسلمين قالوا للنبي (صلى الله عليه و آله): ألا تستغفر لآبائنا الذين ماتوا في الجاهلية، فأنزل الله سبحانه هذه الآية

Al Tabarsy said,

‘In the Tafseer of Al-Hassan – ‘The Muslims said to the Prophet^-saww, ‘Will you^-saww not seek Forgiveness for our fathers, those who died during the Pre-Islamic period?’ So Allah^-azwj the Glorious Revealed this Verse (9:113)’.[57]

VERSES 115 & 116

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {115}

It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against, surely Allah is a Knower of all things [9:115]

إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۚ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {116}

Surely, Allah, for Him is the Kingdom of the skies and the earth. He Causes to live and Causes to die, and there isn’t for you, from besides Allah, neither a guardian nor a helper [9:116]

عن عبد الأعلى، قال: سألت أبا عبد الله (عليه السلام) عن قول الله: وَ ما كانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ، قال: «حتى يعرفهم ما يرضيه و ما يسخطه

From Abd Al-A’ala who said, ‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against [9:115], said: ‘Until He^-azwj Makes them recognise what Pleases Him^-azwj and what Angers Him^-azwj’.

ثم قال: «أما إنا أنكرنا لمؤمن بما لا يعذر الله الناس بجهالته، و الوقوف عند الشبهة خير من الاقتحام في الهلكة، و ترك رواية حديث لم تحفظ خير لك من رواية حديث لم تحصه، إن على كل حق حقيقة، و على كل صواب  نورا، فما وافق كتاب الله فخذوه، و ما خالف كتاب الله فدعوه، و لن يدعه كثير من أهل هذا العالم

Then he^-asws said: ‘But, we^-asws abhor for the Momin (to be) with (an act) what Allah^-azwj does not Excuse the people due to their ignorance; and the pausing (precaution) during doubt is better than indulging in destruction; and the leaving of the reporting of the Hadeeth which you have not memorised is better for you than reporting uncountable (numerous) Hadeeth. Upon every truth there is a reality, and upon every correct thing is a Light, therefore, whatever is compatible with the Book of Allah^-azwj, take to it, and whatever is against the Book of Allah^-azwj, so leave it, but most of the people of the world will never leave it’.[58]

VERSES 117 & 118

لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ {117}

Allah has Turned (Mercifully) to the Prophet and the Emigrants and the Helpers, those who followed him during the time of difficulty, from after the hearts of a group of them had almost deviated, then He Turned to them (Mercifully); He is Kind, Merciful with them [9:117]

وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ {118}

And upon the three, those who stayed behind until when the earth became straitened upon them with (all) its vastness, and their selves were constricted upon them, and they thought that there was no Refuge from Allah except (returning) to him. Then He Turned to them so they would repent. Surely Allah, He is the Oft-Turning, the Merciful [9:118]

الطبرسي: روي عن الرضا علي بن موسى (عليهما السلام)، أنه قرأ: «لقد تاب الله بالنبي على المهاجرين و الأنصار» إلى آخر الآية

Al Tabarsy –

‘It has been reported from Al-Reza Ali^-asws Bin Musa^-asws, he^-asws recited: ‘Allah has Turned (Mercifully) with the Prophet to the Emigrants and the Helpers [9:117]’ – up to the end of the Verse.

و في قوله تعالى: وَ عَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا إلى آخر الآية، قرأ علي بن الحسين زين العابدين و أبو جعفر محمد بن علي الباقر و جعفر بن محمد الصادق (عليهم السلام): «خالفوا

And with regards to the Words of the Exalted: And upon the three, those who stayed behind [9:118] – up to the end of the Verse, the recitation of Ali^-asws Bin Al-Husayn^-asws the adornment of the Worshippers, and Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws, and Ja’far Bin Muhammad Al-Sadiq^-asws was ‘(And upon the three, those who) opposed [9:118]’.[59]

الطبرسي: عن أبان بن تغلب، عن أبي عبد الله (عليه السلام)، أنه قرأ: «لقد تاب الله بالنبي على المهاجرين و الأنصار». قال أبان: قلت له: يا بن رسول الله، إن العامة لا تقرأ كما عندك؟ قال: «و كيف تقرأ، يا أبان؟

Al Tabarsy, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws that he^-asws recited Allah has Turned (Mercifully) with the Prophet to the Emigrants and the Helpers [9:117]’. Aban said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww, (but) the general Muslims do not recite is like you^-asws do?’ He^-asws said: ‘And how do they recite it, O Aban?’

قال: قلت إنها تقرأ: لَقَدْ تابَ اللَّهُ عَلَى النَّبِيِّ وَ الْمُهاجِرِينَ وَ الْأَنْصارِ. فقال: «ويلهم، و أي ذنب كان لرسول الله (صلى الله عليه و آله) حتى تاب الله عليه منه، إنما تاب الله به  على أمته

He said, ‘I said, ‘But rather, they recite is as Allah has Turned (Mercifully) to the Prophet and the Emigrants and the Helpers [9:117]’. So he^-asws said: ‘Woe be unto them! And for which sin was Rasool-Allah^-saww (indulging) in until Allah^-azwj Turned to him^-saww from it? But rather, Allah^-azwj Turned (Mercifully) with him^-saww, to his^-saww community’.[60]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ فَيْضِ بْنِ الْمُخْتَارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) كَيْفَ تَقْرَأُ وَ عَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا قَالَ لَوْ كَانَ خُلِّفُوا لَكَانُوا فِي حَالِ طَاعَةٍ وَ لَكِنَّهُمْ خَالَفُوا عُثْمَانُ وَ صَاحِبَاهُ أَمَا وَ اللَّهِ مَا سَمِعُوا صَوْتَ حَافِرٍ وَ لَا قَعْقَعَةَ حَجَرٍ إِلَّا قَالُوا أُتِينَا فَسَلَّطَ اللَّهُ عَلَيْهِمُ الْخَوْفَ حَتَّى أَصْبَحُوا

Ali Bin Ibrahim, from Salih Bin Al-Sanady, from Ja’far Bin Basheer, rom Fayz Bin Al-Mukhtar, who has narrated the following:

‘I said to Abu Abdullah^-asws, ‘How do you^-asws read: And upon the three, those who stayed behind [9:118]. He^-asws said: ‘Had they stayed behind (Khulifu), they would be in a state of obedience. But, they opposed (Khaalafu) – Usman and his two companions (Abu Bakr and Umar). But, by Allah^-azwj, they did not hear the sound of hooves, or the rumble of the pebbles except that they said, ‘They are coming for us!’ Allah^-azwj Made fear to overcome them until the morning’.[61]

ابن بابويه، عن أبيه، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين، عن ابن فضال، عن علي بن عقبة، عن أبيه، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل ثُمَّ تابَ عَلَيْهِمْ، قال: «هي الإقالة

Ibn Babuwayh, from his father who said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Fazal, from Ali Bin Uqba, from his father,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Then He Turned to them [9:118]. He^-asws said: ‘It is the dismissal’.[62]

العياشي: عن علي بن أبي حمزة، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: وَ عَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا، قال: «كعب، و مرارة بن الربيع، و هلال بن أمية

Al Ayyashi, from Ali Bin Abu Hamza,

‘From Abu Abdullah^-asws. He (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj: And upon the three, those who stayed behind [9:118]. He^-asws said: ‘Ka’ab, and Marara Bin Al Rabi’e, and Hilal Bin Amiyya’’.[63]

VERSE 119

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ {119}

O you who believe! Fear Allah and be with the truthful ones [9:119]

The ‘Truthful’ in the Quran, they^-asws are the Imams^-asws

ثم قال علي عليه السلام: أنشدكم الله، هل تعلمون أن الله جل اسمه أنزل في كتابه: (يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين)، فقال سلمان: يا رسول الله، أعامة هي أم خاصة؟ فقال: (أما المأمورون فعامة لأن جماعة المؤمنين أمروا بذلك، وأما الصادقون فخاصة لأخي علي بن أبي طالب وأوصيائي من بعده إلى يوم القيامة)

(Suleym Bin Qays said), ‘Then Ali^-asws said: ‘I^-asws adjure you all to Allah^-azwj, do you know that Allah^-azwj, Majestic is His^-azwj Name, Sent down in His^-azwj Book: O you who believe! Fear Allah and be with the truthful ones [9:119], so Salman^-ra said, ‘O Rasool Allah^-saww, is this general or special?’ He^-saww said: ‘But rather, the ones who have been Ordered are the general, being the group of the Momineen who have been Ordered with that, and as for the ‘Truthful’, so it is specially for my^-saww brother Ali^-asws Bin Abu Talib^-asws, and my^-saww successors^-asws from after him^-asws up to the Day of Judgement’.

قال علي عليه السلام: وقلت لرسول الله صلى الله عليه وآله في غزوة تبوك: يا رسول الله، لم خلفتني؟ فقال: يا علي، إن المدينة لا تصلح إلا بي أو بك، وأنت مني بمنزلة هارون من موسى إلا النبوة فإنه لا نبي بعدي. فقام رجال ممن معه من المهاجرين والأنصار فقالوا: نشهد أنا سمعنا ذلك من رسول الله صلى الله عليه وآله في غزوة تبوك

Ali^-asws said: ‘And I^-asws said to the Rasool Allah^-saww during the (military) expedition of Tabuk: ‘O Rasool Allah^-saww, why did you^-saww leave me^-asws behind?’ He^-saww said: ‘O Ali^-asws, Al-Medina cannot be in a correct state except by me^-saww and by you^-asws, and you^-asws are from me^-saww of the status which Haroun ^-as had from Musa^-as except for the Prophet-hood, that there will be no Prophet^-as after me^-saww’. Some men from the Emigrants and the Helpers stood up and said, ‘We testify that we heard that from the Rasool Allah^-saww during the (military) expedition of Tabuk’.[64]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ قَالَ إِيَّانَا عَنَى

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Ahmad Bin Aiz, from Ibn Azina, from Bureyd Bin Muawiya Al Ijaly who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: O you who believe! Fear Allah and be with the truthful ones [9:119]. He^-asws said: ‘It Means us^-asws’.[65]

وعنه عن معلى بن محمد عن الحسن عن احمد بن محمد قال سئلت الرضا عليه السلام عن قول الله تعالى يا ايها الذين آمنوا اتقوا الله وكونوا مع الصادقين قال الصادقون الائمة الصديقون بطاعتهم

And from him, from Moala Bin Muhammad, from Al-Hassan, from Ahmad Bin Muhammad Bin Muhammad who said:

‘I asked Al-Reza^-asws regarding the Words of Allah^-azwj the Exalted: O you who believe! Fear Allah and be with the truthful ones [9:119], he^-asws said: ‘The truthful are the Imams^-asws, the righteous in their^-asws (acts of) obedience.’[66]

الشيخ في (أماليه): عن أبي عمير، قال: أخبرنا أحمد، قال: حدثنا يعقوب بن يوسف بن زياد، قال: حدثنا حسن بن حماد، عن أبيه، عن جابر، عن أبي جعفر (عليه السلام)، في قوله: يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ، قال: «مع علي بن أبي طالب (عليه السلام)

Al Sheykh (Al Sadouq) in his Amaali, from Abu Umeyr, from Ahmad, from Yaqoub Bin Yusuf Bin Ziyad, from Hassan Bin Hamaad, from his father, from Jabir,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: O you who believe! Fear Allah and be with the truthful ones [9:119], said: ‘(Be) with Ali^-asws Bin Abu Talib^-asws’.[67]

و فيه أيضا: روي أن النبي (صلى الله عليه و آله) سئل عن الصادقين ها هنا، فقال: «هم علي و فاطمة و الحسن و الحسين و ذريتهم الطاهرون إلى يوم القيامة

And in it as well –

‘It has been reported that the Prophet^-saww was asked about the truthful over here (in this Verse), so he^-saww said: ‘They^-asws are Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and their^-asws Purified offspring^-asws up to the Day of Judgement’.[68]

Being with the truthful along with disavowing from their enemies

العياشي: عن أبي حمزة الثمالي، قال: قال أبو جعفر (عليه السلام): «يا أبا حمزة، إنما يعبد الله من عرف الله، و أما من لا يعرف الله كأنما يعبد غيره، هكذا ضالا

Al-Ayyashi, from Abu Hamza Al Sumaly who said,

‘Abu Ja’far^-asws said: ‘O Abu Hamza! But rather, he has worshipped Allah^-azwj, the one who recognised Him^-azwj, and as for the one who did not recognise Allah^-azwj, it is as if he has worshiped other than Him^-azwj. This is how he is lost’.

قلت: أصلحك الله، و ما معرفة الله؟ قال: «يصدق الله و يصدق محمدا رسول الله (صلى الله عليه و آله) في موالاة علي (عليه السلام)، و الائتمام به و بأئمة الهدى من بعده، و البراءة إلى الله من عدوهم، و كذلك عرفان الله

I said, ‘May Allah^-azwj Keep you^-asws well, and what is the recognition (معرفة) of Allah^-azwj?’ He^-asws said: ‘Affirming Allah^-azwj, and affirming Muhammad^-saww regarding being in the Wilayah of Ali^-asws, and following him^-asws and the Imams^-asws of Guidance from after him^-asws, and the disavowing to Allah^-azwj from their^-asws enemies, and it is like that Allah^-azwj is recognised’.

قال: قلت: أصلحك الله، أي شي‏ء إذا عملته أنا استكملت حقيقة الإيمان؟ قال: «توالي أولياء الله، و تعادي أعداء الله، و تكون مع الصادقين كما أمرك الله

I said, ‘May Allah^-azwj Keep you^-asws well! Which thing is it if I were to do, it would complete the reality of the Eman?’ He^-asws said: ‘Be in the Wilayah of the friends of Allah^-azwj, and leaving the enemies of Allah^-azwj, and being with the truthful as Allah^-azwj has Commanded you to do so’.

قال: قلت: و من أولياء الله، و من أعداء الله؟ فقال: «أولياء الله محمد رسول الله، و علي و الحسن و الحسين و علي بن الحسين، ثم انتهى الأمر إلينا، ثم ابني جعفر- و أومأ إلى جعفر و هو جالس- فمن والى هؤلاء فقد والى الله، و كان مع الصادقين كما أمره الله

I said, ‘And who are the friends of Allah^-azwj, and who are the enemies of Allah^-azwj?’ So he^-asws said: ‘The friends of Allah^-azwj are Muhammad Rasool-Allah^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and Ali^-asws Bin Al-Husayn^-asws, then the matter ends up with us^-asws, then my^-asws son^-asws Ja’far^-asws’ – and he^-asws gestured towards Ja’far^-asws, and he ^-asws was seated – ‘So the one who befriends them^-asws, so he has befriended Allah^-azwj, and he would be with the truthful just as Allah^-azwj has Commanded him to be’.

قلت: و من أعداء الله، أصلحك الله؟ قال: «الأوثان الأربعة». قال: قلت: من هم؟ قال: «أبو الفصيل و رمع و نعثل و معاوية، و من دان بدينهم، فمن عادى هؤلاء فقد عادى أعداء الله

I said, ‘And who are the enemies of Allah^-azwj, may Allah^-azwj Keep you^-asws well?’ He^-asws said: ‘The four idols’. I said, ‘And who are they?’ He^-asws said: ‘Abu Al-Fazeyl, and Rama’a, and Na’sal (Abu Bakr, Umar and Usmaan), and Muawiya, and the one who makes his Religion to be by their Religion. So the one who is inimical to them, then he is being inimical to the enemies of Allah^-azwj’.[69]

عن هشام بن عجلان، قال: قلت لأبي عبد الله (عليه السلام): أسألك عن شي‏ء لا أسأل عنه أحدا بعدك، أسألك عن الإيمان الذي لا يسع الناس جهله؟

From Hisham Bin Ajlaan who said,

‘I said to Abu Abdullah^-asws, ‘I ask you^-asws about something which I shall not ask anyone after you^-asws. I ask you^-asws about the Eman which there is no leeway for the people to be ignorant of?’

قال: «شهادة أن لا إله إلا الله، و أن محمدا رسول الله، و الإقرار بما جاء من عند الله، و إقام الصلاة، و إيتاء الزكاة، و حج البيت، و صوم شهر رمضان، و الولاية لنا، و البراءة من عدونا، و تكون مع الصادقين

He^-asws said: ‘Testifying that there is no god except for Allah^-azwj, and that Muhammad^-saww is Rasool-Allah^-saww, and the acceptance of what he^-saww came with from the Presence of Allah^-azwj, and the establishment of the Salat, and the giving of the Zakat, and Hajj of the House (Kabah), and Fasting in the Month of Ramazan, and the Wilayah for us^-asws, and the disavowing from our^-asws enemies, and being with the truthful’.[70]

VERSES 120 – 122

مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ ۚ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ {120}

It was not for the people of Al-Medina and those around them from the Bedouins, to stay behind from Rasool-Allah, nor should they be desiring their own selves over his self. That is because they would neither be hit by thirst, nor fatigue, nor hunger in the Way of Allah, nor be treading a path enraging the Kafirs, nor attaining an injury from an enemy, except it would be Written for them as a righteous deed; surely Allah does not Waste a Recompense of the good doers [9:120]

وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ {121}

Nor would they be spending an expenditure, small or big, nor traverse a valley, except it would be Written for them for Allah to Recompense them goodly for what they had been doing [9:121]

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ {122}

And it was not for the Momineen to go forth altogether, so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122]

محمد بن يعقوب: عن محمد بن يحيى، عن محمد بن الحسين، عن صفوان، عن يعقوب بن شعيب، قال: قلت لأبي عبد الله (عليه السلام): إذا حدث، على الإمام حدث، كيف يصنع الناس؟ قال: «أين قول الله عز و جل: فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ!- قال- هم في عذر ما داموا في الطلب، و هؤلاء الذين ينتظرونهم في عذر حتى يرجع إليهم أصحابهم

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullah^-asws, ‘If an event (of death) were to occur, upon the Imam^-asws (passes away), what should the people do?’ He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122] – they would be in a state of being excused for as long as they are in the state of searching (as to who the successor^-asws of the Imam^-asws is), and (also) those who were awaiting them would be in a state of being excused until they (those who went forth) return back to their companions’.[71]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَصْلَحَكَ اللَّهُ بَلَغَنَا شَكْوَاكَ وَ أَشْفَقْنَا فَلَوْ أَعْلَمْتَنَا أَوْ عَلَّمْتَنَا مَنْ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ عَالِماً وَ الْعِلْمُ يُتَوَارَثُ فَلَا يَهْلِكُ عَالِمٌ إِلَّا بَقِيَ مِنْ بَعْدِهِ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ اللَّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Bureyd Bin MUawiya, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullah^-asws, ‘May Allah^-azwj Keep you^-asws well! Your^-asws complaint (illness) has reached us and we are compassionate, so if you^-asws could let us know, or tell us who (is the Imam^-asws after you^-asws)?’ He^-asws said: ‘Ali^-asws was a knowledgeable one, and the knowledge is inherited. So the knowledgeable one will not depart except that there would remain from after him^-asws, the one^-asws who knows the like of his^-asws knowledge or whatever Allah^-azwj so Desires’.

قُلْتُ أَ فَيَسَعُ النَّاسَ إِذَا مَاتَ الْعَالِمُ أَلَّا يَعْرِفُوا الَّذِي بَعْدَهُ فَقَالَ أَمَّا أَهْلُ هَذِهِ الْبَلْدَةِ فَلَا يَعْنِي الْمَدِينَةَ وَ أَمَّا غَيْرُهَا مِنَ الْبُلْدَانِ فَبِقَدْرِ مَسِيرِهِمْ إِنَّ اللَّهَ يَقُولُ وَ ما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

I said, ‘Is there a leeway for the people, when the knowledgeable one^-asws passes away, except that they should recognise the one^-asws who is after him^-asws?’ So he^-asws said: ‘As for the people of this city, so no, meaning Al-Medina, and as for others from the cities, so in accordance of their travel distance. Allah^-azwj is Saying: And it was not for the Momineen to go forth altogether, so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122]’.

قَالَ قُلْتُ أَ رَأَيْتَ مَنْ مَاتَ فِي ذَلِكَ فَقَالَ هُوَ بِمَنْزِلَةِ مَنْ خَرَجَ مِنْ بَيْتِهِ مُهَاجِراً إِلَى اللَّهِ وَ رَسُولِهِ ثُمَّ يُدْرِكُهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ

He (the narrator) said, ‘I said, ‘What is your^-asws view of the one who dies during that?’ So he^-asws said: ‘He would be at the status of: and the one who goes out from his would emigrating to Allah and His Rasool, then death overtakes him, so his Recompense would fall upon Allah [4:100]’.

قَالَ قُلْتُ فَإِذَا قَدِمُوا بِأَيِّ شَيْ‏ءٍ يَعْرِفُونَ صَاحِبَهُمْ قَالَ يُعْطَى السَّكِينَةَ وَ الْوَقَارَ وَ الْهَيْبَةَ

He (the narrator) said, ‘I said, ‘So how do they proceed, by which thing they would be recognising their Master^-asws?’ He^-asws said: ‘They would be granted the tranquillity, and the dignity, and the awe (in his^-asws presence)’.[72]

ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا عبد الله بن جعفر، عن علي بن إسماعيل، و عبد الله بن محمد بن عيسى، عن صفوان بن يحيى، عن يعقوب بن شعيب، عن أبي عبد الله (عليه السلام) قال: قلت له: إذا هلك الإمام فبلغ قوما ليسوا بحضرته؟ قال: «يخرجون في الطلب، فإنهم لا يزالون في عذر ما داموا في الطلب

Ibn Babuwayh said, ‘My father narrated to us, from Abdullah Bin Ja’far, from Ali Bin Ismail, and Abdullah Bin Muhammad Bin Isa, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘When the Imam^-asws passes away and (its news) reaches a people who were not in his^-asws presence?’ He^-asws said: ‘They should go forth in search (as to who the successor^-asws is). Thus they would not cease to be in a state of being excused for as long as they are in their search’.

قلت: يخرجون كلهم أو يكفيهم أن يخرجوا  بعضهم؟ قال: «إن الله عز و جل يقول: فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ- قال- هؤلاء المقيمون‏ في السعة حتى يرجع إليهم أصحابهم

I said, ‘Should all of them go forth or would it suffice for some of them to go forth?’ Surely Allah^-azwj Mighty and Majestic is Saying: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious? [9:122]. Those (remaining ones) should be staying in their places until their companions return back to them’.[73]

و عنه، قال: حدثنا علي بن أحمد بن محمد (رحمه الله)، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن أبي الخير صالح بن أبي حماد، عن أحمد بن هلال، عن محمد بن أبي عمير، عن عبد المؤمن الأنصاري، قال: قلت لأبي عبد الله (عليه السلام): إن قوما يروون أن رسول الله (صلى الله عليه و آله) قال: «اختلاف امتي رحمة؟» فقال:  «صدقوا

And from him (Al Sadouq) who said, ‘It has been narrated to us by Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Abu Abdullah Al Kufy, from Abu Al Khayr Salih Bin Abu Hamaad, from Ahmad Bin Hilar, from Muhammad Bin Abu Umeyr, from Abdul Momin Al Ansary who said,

‘I said to Abu Abdullah^-asws that, ‘A (group of) people are reported that Rasool-Allah^-saww said: ‘Differings of my^-saww community is a Mercy?’ So he^-asws said: ‘They are speaking the truth’.

فقلت: إن كان اختلافهم رحمة فاجتماعهم عذاب؟ فقال: «ليس حيث تذهب و ذهبوا، إنما أراد قول الله تعالى: فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ فأمرهم الله أن ينفروا إلى رسول الله (صلى الله عليه و آله)، و يختلفوا إليه فيتعلموا، ثم يرجعوا إلى قومهم فيعلموهم، إنما أراد اختلافهم من البلدان لا اختلافا في الدين، إنما الدين واحد، إنما الدين واحد

I said, ‘If their differings are a Mercy, so is their unity a Punishment?’ So he^-asws said: ‘This is not where you are going with it, and (where) they are going. But rather, the Intended Meaning of the Words of Allah^-azwj the Exalted: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious? [9:122] – Allah^-azwj Commanded them that a number of them should go to Rasool-Allah^-saww, place their disputes to him^-saww and he^-saww would teach them, then they should go back to their people, and teach them. But rather, what is intended is them being from different cities, not differing in their Religion. But rather, the Religion is one, but rather, the Religion is one’.[74]

و عنه أيضا في رواية أخرى: ما تقول في قوم هلك إمامهم، كيف يصنعون؟ قال: فقال لي: «أما تقرأ كتاب الله فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ إلى قوله: يَحْذَرُونَ

And from him (Al-Sadouq) as well, in another Hadeeth (the narrator asked), ‘What are you^-asws saying regarding a people whose Imam^-asws has passed away. What should they be doing?’ He^-asws said to me: ‘Have you not read the Book of Allah^-azwj: so why don’t a group of them from every sect from them [9:122] – up to His^-azwj Words: perhaps they would be cautious? [9:122]’.

قلت: جعلت فداك، فما حال المنتظرين حتى يرجع المتفقهون؟ قال: فقال لي: «رحمك الله، أما علمت أنه كان بين محمد و عيسى (عليه و على نبينا و آله الصلاة و السلام) خمسون و مائتا سنة، فمات قوم على دين عيسى انتظارا لدين‏ محمد (صلى الله عليه و آله) فآتاهم الله أجرهم مرتين

I said, ‘May I be sacrificed for you^-asws! What is the state of the awaiting ones until the pondering ones return back to them?’ He^-asws said to me: ‘May Allah^-azwj have Mercy on you! Do you not know that in between Muhammad^-saww and Isa^-as there were two hundred and fifty years? A people who died upon the Religion of Isa^-as awaiting the Religion of Muhammad^-saww, Allah^-azwj would Reward them twice’.[75]

عنه، عن عثمان بن عيسى، عن علي بن أبي حمزة قال: سمعت أبا عبد الله (عليه السلام) يقول: تفقهوا في الدين فانه من لم يتفقه منكم فهو أعرابي، إن الله عز وجل يقول في كتابه:  فليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

From him, from Usman Bin Isa, from Ali Bin Abu Hamza who said,

‘I heard Abu Abdullah^-asws saying: ‘Ponder in the Religion, for the one who does not ponder, from among you, so he is a Bedouin. Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book: obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious? [9:122]’.[76]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا حَدَثَ عَلَى الْإِمَامِ حَدَثٌ كَيْفَ يَصْنَعُ النَّاسُ قَالَ أَيْنَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullah^-asws, ‘When there occurs upon the Imam^-asws an event (of death), how should the people deal with it?’ He^-asws said: ‘Where (are they from) the Words of Allah^-azwj Mighty and Majestic: And it was not for the Momineen to go forth altogether, so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious? [9:122]’.

قَالَ هُمْ فِي عُذْرٍ مَا دَامُوا فِي الطَّلَبِ وَ هَؤُلَاءِ الَّذِينَ يَنْتَظِرُونَهُمْ فِي عُذْرٍ حَتَّى يَرْجِعَ إِلَيْهِمْ أَصْحَابُهُمْ

He^-asws said: ‘They are in excuse (period) for as long as they are in the seeking, and those ones would be waiting in the excuse (period) until their companions return to them (having found out who the next Imam^-asws is)’[77]

عن أحمد بن محمد، عن أبي الحسن الرضا (عليه السلام)، قال: كتب إلي: «إنما شيعتنا من تابعنا و لم يخالفنا، فإذا خفنا خاف، و إذا أمنا أمن، قال الله: فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ  فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ الآية، فقد فرضت عليكم المسألة و الرد إلينا، و لم يفرض علينا الجواب

From Ahmad Bin Muhammad,

‘From Abu Al-Hassan Al-Reza^-asws. He (the narrator) said, ‘He^-asws wrote to me: ‘But rather, our^-asws Shias are the ones who follow us^-asws and do not oppose us^-asws. So whenever we^-asws fear, they fear, and whenever we^-asws are safe, they feel safe. Allah^-azwj Says: therefore ask the people of the Reminder if you don’t know [16:43]. so why don’t a group of them from every sect from them go forth [9:122] – the Verse. Thus, the asking has been Obligated upon you and the referring to us^-asws, and the answering has not been Obligated upon us^-asws’’.[78]

عن عبد الأعلى، قال: قلت لأبي عبد الله (عليه السلام): بلغنا وفاة الإمام؟ قال: «عليكم النفر». قلت: جميعا؟ قال: «إن الله يقول: فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ» الآية

From Abdul A’ala who said,

‘I said to Abu Abdullah^-asws, ‘(What should we do when the news of) the passing away of the Imam^-asws reaches us?’ He^-asws said: ‘Upon you is the going forth’. I said, ‘Altogether?’ He^-asws said: ‘Allah^-azwj is saying: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion [9:122] – the Verse.

قلت: نفرنا فمات بعضنا في الطريق؟ قال: فقال: وَ مَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهاجِراً إِلَى اللَّهِ وَ رَسُولِهِ إلى قوله: أَجْرُهُ عَلَى اللَّهِ

I said, ‘We go forth and one of us dies in the road?’ So he^-asws said: and the one who goes out from his would emigrating to Allah and His Rasool, then death overtakes him, so his Recompense would fall upon Allah [4:100]’.

قلت: فقدمنا المدينة فوجدنا صاحب هذا الأمر مغلقا عليه بابه مرخى عليه ستره؟ قال: «إن هذا الأمر لا يكون إلا بأمر بين، هو الذي إذا دخلت المدينة، قلت: إلى من أوصى فلان؟ قالوا: إلى فلان

I said, ‘We proceed to the city and we find the Master^-asws of this Command, his^-asws door being locked upon him^-asws, the curtain having been drawn upon it?’ He^-asws said: ‘This matter cannot happen except with the clear Command. It is which, when you enter the city, you said, ‘To whom did so and so (Imam^-asws) bequeath to?’ They would say, ‘To so and so (the next Imam^-asws)’’.[79]

الطبرسي: قال الباقر (عليه السلام): «كان هذا حين كثر الناس فأمرهم الله سبحانه أن تنفر منهم طائفة و تقيم طائفة للتفقه، و أن يكون الغزو نوبا

Al Tabarsy –

‘Al-Baqir^-asws said: ‘This was when the people became numerous, so Allah^-azwj the Glorious Commanded that a party from them should go forth for obtaining the understanding, lest in becomes an invasion, and they should (send) representatives (a delegation)’’.[80]

VERSE 123

يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ {123}

O you who believe! Fight those of the Kafirs who are near to you and let them find harshness in you all, and know that Allah is with the pious [9:123]

الشيخ: بإسناده عن محمد بن أحمد بن يحيى، عن أحمد بن محمد، قال: حدثنا بعض أصحابنا، عن محمد بن حميد، عن يعقوب القمي، عن أخيه عمران بن عبد الله القمي، عن جعفر بن محمد (عليهما السلام) في قول الله عز و جل: قاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ، قال: «الديلم

Al Sheykh (Al Sadouq), by his chain, from Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Muhammad, from some of their companions, from Muhammad Bin Hameed, from Yaqoub Al Qummy, from his brother Umran Bin Abdullah Al Qummy,

(It has been narrated) from Ja’far Bin Muhammad^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Fight those of the Kafirs who are near to you [9:123], said: ‘Al-Daylam’ (Persians).[81]

VERSES 124 & 125

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ {124}

And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124]

وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ {125}

And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, and they die while being Kafirs [9:125]

العياشي: عن زرارة بن أعين، عن أبي جعفر (عليه السلام): وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ. يقول: «شكا إلى شكهم

Al Ayyashi, from Zarara Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws: And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness [9:125], He^-azwj is Saying: “(Increasing) doubt to their doubts”.[82]

The Eman

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ

Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-Zubayri:

‘I said to Abu AbdAllah^-asws, ‘O knowledgeable one^-asws! Tell me, which deed is more virtuous before Allah^-azwj?’ He^-asws said. ‘It is the deed without which Allah^-azwj does not Accept any (deed).’

قُلْتُ وَ مَا هُوَ قَالَ‏ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ

I asked, ‘What is that?’ He^-asws said, ‘Emān in Allah^-azwj besides whom no one deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) reward.’ I then said, ‘Please, tell me then about the Emān. Is it deeds or it is words without deeds?’

فَقَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ لَهُ بِهِ الْكِتَابُ وَ يَدْعُوهُ إِلَيْهِ

‘The Imam^-asws replied: ‘All of the Emān is deeds and certain parts of such deeds are words. Allah^-azwj has made it obligatory as is explained in His book. Its Light is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it.’

قَالَ قُلْتُ صِفْهُ لِي جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ قَالَ الْإِيمَانُ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ

I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, please explain it to me so I may understand.’ The Imam^-asws said, ‘Emān has states, and levels, and layers and stages. Of Emān there is that which is perfect and complete in perfection and (also) of Emān there is that which is defective and the defect is noticeable. Of Emān there is that which is heavier on the perfection side.’

قُلْتُ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَنْقُصُ وَ يَزِيدُ قَالَ نَعَمْ قُلْتُ كَيْفَ ذَلِكَ قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا

I then asked, ‘Does Emān become perfect, decrease and increase?’ The Imam^-asws said, ‘Yes, it does.’ I then asked, ‘How does it happen?’ He^-asws said, ‘It is because Allah^-azwj has written Emān for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of their body but that has a guard of Emān different from such guard assigned to other parts.

فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ فَلَيْسَ مِنْ هَذِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللَّهِ تَبَارَكَ اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَ يَشْهَدُ بِهِ عَلَيْهَا

Of such part is one’s heart, with which one understands and reasons to comprehend, and it is the commander of his body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one’s eyes with which one sees and his ears with which one listens. There are one’s hands with which one works, one’s legs with which one walks, one’s sexual organs from which comes carnal desires, one’s tongue with which one speaks and one’s head on which there is one’s face. For each of these parts a different guard of Emān is assigned. It is all due to what Allah^-azwj, Most Blessed is Whose Name, has written, to which His^-azwj Holy Book speaks and testifies.

فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ

For each of these parts a different obligation is written. The obligation of the heart is different from the obligation of the ears. What is made obligatory for the ears is different from the obligation of the eyes and what is made obligatory for the eyes is different from what is made obligatory for the tongue. What is made obligatory for the tongue is different from what is made obligatory for the hands and what is made obligatory for the hands is different from what is made obligatory for the legs. The obligation of the legs is different from the obligations of the sexual organs. What is obligatory for the sexual organs is different from the obligation of the face.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِيمُ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ فَذَلِكَ مَا فَرَضَ اللَّهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً

What is made obligatory for the heart of Emān is affirmation, recognition and the formation of Emān, consent and submission to the fact that no one deserves to be worshipped except Allah^-azwj Who is One and has no partner. He^-azwj is the One and only. He^-azwj has not Taken any companion and children. That Muhammad^-saww is His^-azwj servant and Rasool^-saww, he^-saww and his^-saww family^-asws being ‘Alayhim al-Salam, and to affirm that whatever he^-saww has brought is from Allah^-azwj, be it about a Prophet^-as or a Book. That is what Allah^-azwj has Made obligatory for the heart; the task of affirmation and recognition, which is it’s deed, and these are the Words of Allah^-azwj Mighty and Majestic:  This is stated in the Words of Allah^-azwj, ‘and his heart is content with the Eman, but the one who opens his chest with the Kufr [16:106]

وَ قَالَ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

Allah^-azwj has Said: Indeed! By the Mention of Allah, the hearts get contented [13:28]

وَ قَالَ الَّذِينَ آمَنُوا بِأَفْوَاهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ

Allah^-azwj has Said, ‘those who are saying, ‘We believe’ with their mouths while their hearts are not believing [5:41].

وَ قَالَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ

Allah^-azwj has Said, ‘and whether you are revealing what is within yourselves or you are hiding it, Allah will Reckon you with it. Then He will Forgive the one He so Desires to and He will Punish the one He so Desires to [2:284].

فَذَلِكَ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ رَأْسُ الْإِيمَانِ

These are what Allah^-azwj has Made obligatory on the hearts of affirmation and recognition, and these are its deeds and this is the chief of the Emān.

وَ فَرَضَ اللَّهُ عَلَى اللِّسَانِ الْقَوْلَ وَ التَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عَقَدَ عَلَيْهِ وَ أَقَرَّ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً

On the tongue Allah^-azwj has Made it obligatory to speak and express what the heart has established and has confirmed as Allah^-azwj has Said: and you would be saying to the people good words [2:83].

وَ قَالَ وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ فَهَذَا مَا فَرَضَ اللَّهُ عَلَى اللِّسَانِ وَ هُوَ عَمَلُهُ

(Allah has also) Said, and say: ‘We believe in what which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46]. ‘This is what Allah^-azwj has Made obligatory for the tongue and this is its deed.

وَ فَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا أَسْخَطَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ

Allah^-azwj has Made it obligatory for the ears to keep it clean from what is unlawful to hear, and to keep away from things that Allah^-azwj has Prohibited to listen to attentively; it angers Allah^-azwj. And in this regard He^-azwj has Said: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it [4:140].

ثُمَّ اسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى‏ مَعَ الْقَوْمِ الظَّالِمِينَ

Allah^-azwj then has Made an exception for the case of forgetfulness, And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68].

وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ

Allah^-azwj has also Said, ‘(O Muhammad^-saww), therefore give glad tidings to My servants [39:17] Those who are listening to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].   

وَ قَالَ عَزَّ وَ جَلَّ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ

Allah^-azwj has Said: The Momineen have (already) succeeded [23:1] Those who are humble in their Salats [23:2] And those who are turning away from the vanities [23:3] And those who are givers of the Zakat [23:4].

وَ قَالَ وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ

Allah^-azwj has Said: And when they hear the vanities they turn away from it and they are saying, ‘For us are our deed and for you are your deeds. [28:55].

وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً

Allah has Said, ‘and whenever they pass by the vanities, they are passing by with dignity [25:72].

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

This is what Allah^-azwj has Made obligatory for the ears in relation to Emān; that they must not listen to what is unlawful to hear, and such matters are of its deeds, which is of Emān.

وَ فَرَضَ عَلَى الْبَصَرِ أَنْ لَا يَنْظُرَ إِلَى مَا حَرَّمَ اللَّهُ عَلَيْهِ وَ أَنْ يُعْرِضَ عَمَّا نَهَى اللَّهُ عَنْهُ مِمَّا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

Allah^-azwj has Made it Obligatory for the eyes not to look at things He^-azwj has Made unlawful to look at and to stay away from what Allah^-azwj has Prohibited of the things that are not lawful for them. Such things are of their deeds and of Emān.

فَقَالَ تَبَارَكَ وَ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ

Allah^-azwj has Said, ‘(O Muhammad^-saww), tell the believing men to cast down their eyes and guard their carnal desires.’ (24:30)

فَنَهَاهُمْ أَنْ يَنْظُرُوا إِلَى عَوْرَاتِهِمْ وَ أَنْ يَنْظُرَ الْمَرْءُ إِلَى فَرْجِ أَخِيهِ وَ يَحْفَظَ فَرْجَهُ أَنْ يُنْظَرَ إِلَيْهِ

Allah^-azwj has Prohibited looking at the privacy of one’s brother and to keep one’s privacy protected from the onlookers.

وَ قَالَ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ‏

Allah has said: And say to the Mominaat to cast down their eyes and preserve their private parts [24:31]

مِنْ أَنْ تَنْظُرَ إِحْدَاهُنَّ إِلَى فَرْجِ أُخْتِهَا وَ تَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا وَ قَالَ كُلُّ شَيْ‏ءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنْ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ

‘They must find protection against being looked upon and keep away from looking at their sisters (private parts). The Imam^-asws said that everywhere in the Holy Quran where protection of private parts is mentioned it is a reference to fornication except this verse which is about the looking.

ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَ اللِّسَانِ وَ السَّمْعِ وَ الْبَصَرِ فِي آيَةٍ أُخْرَى فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ

‘Allah^-azwj has Spoken about the obligations of the heart, tongue, ears and eyes in another verse also: And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins would be testifying against you [41:22].

يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَ الْأَفْخَاذَ وَ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا

(Here) skin is a reference to private parts and thighs. Allah^-azwj has Said: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the hear, each of these would be Questioned about it [17:36].

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ

This is what Allah^-azwj has Made Obligatory for the eyes; to cast down away from what Allah^-azwj has Prohibited. This is their deed and it is of Emān.

وَ فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ أَنْ لَا يَبْطِشَ بِهِمَا إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يَبْطِشَ بِهِمَا إِلَى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَ صِلَةِ الرَّحِمِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ الطَّهُورِ لِلصَّلَاةِ

Allah^-azwj has Made it Obligatory for the hands not to move to what Allah^-azwj has Prohibited, instead move forward for what Allah^-azwj has Commanded to move to such as charity, good relation with relatives and striving for the Cause of Allah^-azwj and cleansing for prayer.

فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

Allah^-azwj has Said: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows, and wipe your heads and your leg to the ankles [5:6].

وَ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها

Allah^-azwj has Said: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) or a ransom, until the war terminates [47:4] 

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا

This is what Allah^-azwj has Made Obligatory for the hands; striking is their task.

وَ فَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَا يَمْشِيَ بِهِمَا إِلَى شَيْ‏ءٍ مِنْ مَعَاصِي اللَّهِ وَ فَرَضَ عَلَيْهِمَا الْمَشْيَ إِلَى مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ فَقَالَ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا وَ قَالَ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ

Allah^-azwj has Made it Obligatory for the legs not to walk to what is made unlawful and in disobedience to Allah^-azwj. He^-azwj has Made it obligatory for them to walk to what Pleases Allah^-azwj. Allah^-azwj has Said, And do not go about in the land exultingly. You can never cut through the earth and can never reach the mountains in height [17:37] And be moderate in your walking and lower your voice; surely the most hateful of voices is the voice of the donkeys [31:19].

وَ قَالَ فِيمَا شَهِدَتِ الْأَيْدِي وَ الْأَرْجُلُ عَلَى أَنْفُسِهِمَا وَ عَلَى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ فَرَضَهُ عَلَيْهِمَا الْيَوْمَ نَخْتِمُ عَلى‏ أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ

About the testifying of the hands and legs against their own selves and their master for their disregard of the commands of Allah^-azwj and the obligation upon them, Allah has Said: The Day We shall Seal upon their mouths and Cause their hand to speak to us, and their legs would testify with what they were earning [36:65].

فَهَذَا أَيْضاً مِمَّا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ وَ عَلَى الرِّجْلَيْنِ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ

This is also what Allah^-azwj has Made obligatory for the hands and the legs and this is their deed and it is of Emān.

وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ‏

Allah^-azwj has Made it obligatory for the face to prostrate before Him^-azwj in the days and nights in the times of the prayers. Allah^-azwj has Said: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77].

فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً وَ قَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ بِهَا وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنِ الْبَيْتِ الْمُقَدَّسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ

This is an obligation that involves the face, hands and legs. In another passage Allah^-azwj has said: And surely the parts for performing Sajdah are for Allah, therefore do not supplicate to anyone (else) with Allah [72:18]. It was in regards to the obligations upon the parts of the body in the form of purification for prayer that Allah^-azwj Made His^-azwj Prophet^-saww to change from facing Bayt Al Maqdas to facing al-Kabah. Allah^-azwj revealed this: And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143]

فَسَمَّى الصَّلَاةَ إِيمَاناً فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ حَافِظاً لِجَوَارِحِهِ مُوفِياً كُلُّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُسْتَكْمِلًا لِإِيمَانِهِ وَ هُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ خَانَ فِي شَيْ‏ءٍ مِنْهَا أَوْ تَعَدَّى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ نَاقِصَ الْإِيمَانِ

Allah^-azwj has Called Salat ‘Emān.’ Therefore, whoever meets Allah^-azwj perfecting his Emān is of the people of paradise. Whoever cheats in any of the obligations or violates the Commands of Allah^-azwj will meet Allah^-azwj with a defective Emān.

قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَ تَمَامَهُ فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ

I then asked the Imam^-asws, ‘I now understand perfect and defective Emān. So from where does the Emān increases or (decreases) come from?’

فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ

The Imam^-asws said, ‘Consider the Words of Allah^-azwj: And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124] And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness [9:125].

وَ قَالَ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً

And Allah^-azwj Said, We relate to you their news with the Truth; they were youths who believed in their Lord and We Increased them in Guidance [18:13].

وَ لَوْ كَانَ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِيهِ وَ لَاسْتَوَى النَّاسُ وَ بَطَلَ التَّفْضِيلُ وَ لَكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ

Had Emān been the same and without any difference in defects and in perfections no one of them would have had any distinction over the others and the favours would have been equal to all. People had been all equal and excellence would become void. However, with perfection in Emān makes Momineen to enter paradise. By increase in Emān the Momineen excel in degrees before Allah^-azwj and for the defect in Emān the fabricators enter the Fire’.[83]

VERSES 126 – 129

أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ {126}

Do they not see that they are being Tried once or twice in every year, yet they do not turn (to Allah) nor do they mind? [9:126]

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ نَظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَاكُمْ مِنْ أَحَدٍ ثُمَّ انْصَرَفُوا ۚ صَرَفَ اللَّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ {127}

And whenever a Chapter is Revealed, they look at each other (and say), ‘Did anyone see you?’ Then they disperse. Allah has Turned away their hearts because they are a people not pondering [9:127]

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ {128}

There has come to you a Rasool from yourselves. It is grievous upon him what is distressing upon you, being full of concern upon you. With the Momineen he is kind, merciful [9:128]

فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ {129}

But if they turn back, say: ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ هَكَذَا أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَقَدْ جَاءَنَا رَسُولٌ مِنْ أَنْفُسِنَا عَزِيزٌ عَلَيْهِ مَا عَنِتْنَا حَرِيصٌ عَلَيْنَا بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al-Mubarak, from Abdullah Bin Jabalat, from Is’haq Bin Ammar, who has said:

Abu Abdullah^-asws has said: ‘This is how Allah^-azwj, Blessed and Exalted Revealed it as: There has come to us a Rasool from our selves. It is grievous upon him what is distressing upon us, being full of concern upon you. With the Momineen he is kind, merciful [9:128].[84]

العياشي: عن ثعلبة، عن أبي عبد الله (عليه السلام)، قال: قال الله تبارك و تعالى: لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ، قال: «فينا». عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ، قال: «فينا». حَرِيصٌ عَلَيْكُمْ، قال: «فينا». بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ، قال: «شركنا المؤمنون في هذه الرابعة و ثلاثة لنا

Al Ayyashi, from Sa’albat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and Exalted Said: There has come to you a Rasool from yourselves [9:128]: ‘It is regarding us^-asws’; It is grievous upon him what is distressing upon you: ‘It is regarding us^-asws’, being full of concern upon you: ‘It is regarding us^-asws’; With the Momineen he is kind, merciful [9:128], said: ‘The Momineen have been associated with us^-asws in this fourth (point), and the three are for us^-asws’.[85]

عن عبد الله بن سليمان، عن أبي جعفر (عليه السلام)، قال: تلا هذه الآية لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ، قال: «من أنفسنا». قال: عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ، قال: «ما عنتنا». قال: حَرِيصٌ عَلَيْكُمْ، قال: «علينا». بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ، قال: «بشيعتنا رءوف رحيم، فلنا ثلاثة أرباعها، و لشيعتنا ربعها

From Abdullah Bin Suleyman,

(It has been narrated) from Abu Ja’far^-asws, said, ‘He^-asws recited this Verse: There has come to you a Rasool from yourselves [9:128], said: ‘From among us^-asws’. It is grievous upon him what is distressing upon you, said: ‘What is burdening us^-asws’. being full of concern upon you, said: ‘(Concerned) for us^-asws’. With the Momineen he is kind, merciful [9:128], said: ‘With our^-asws Shias he is kind, merciful. Thus, for us is three-quarters of it, and for our^-asws Shias is a quarter’.[86]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  أَنَّهُ قَالَ وَ الَّذِي بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) بِالْحَقِّ وَ أَكْرَمَ أَهْلَ بَيْتِهِ مَا مِنْ شَيْ‏ءٍ تَطْلُبُونَهُ مِنْ حِرْزٍ مِنْ حَرَقٍ أَوْ غَرَقٍ أَوْ سَرَقٍ أَوْ إِفْلَاتِ دَابَّةٍ مِنْ صَاحِبِهَا أَوْ ضَالَّةٍ أَوْ آبِقٍ إِلَّا وَ هُوَ فِي الْقُرْآنِ فَمَنْ أَرَادَ ذَلِكَ فَلْيَسْأَلْنِي عَنْهُ

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, from Muhammad Bin Bakr, from Abu Al Jaroud, from Al Asbagh Bin Nubata,

(It has been narrated) from Amir Al-Momineen^-asws having said: ‘By the One^-azwj Who Sent Muhammad^-saww with the Truth, and Honoured the People^-asws of his^-saww Household, there is nothing you would be seeking from a protective charm (amulet), from burning, or drowning, or theft, or fleeing of an animal from its owner, or straying, or an absconding one (slave), except that it is in the Quran. Therefore, the one who wants that, so let him ask me^-asws about it’.

وَ قَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ أَرْضِي أَرْضٌ مَسْبَعَةٌ وَ إِنَّ السِّبَاعَ تَغْشَى مَنْزِلِي وَ لَا تَجُوزُ حَتَّى تَأْخُذَ فَرِيسَتَهَا فَقَالَ اقْرَأْ لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ فَقَرَأَهُمَا الرَّجُلُ فَاجْتَنَبَتْهُ السِّبَاعُ

And another man stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! My land is a land (full of) wild animals, and the animals tend to overwhelm my house and they do not go away until they seize their prey’. So he^-asws said: ‘Recite: There has come to you a Rasool from yourselves. It is grievous upon him what is distressing upon you, being full of concern upon you. With the Momineen he is kind, merciful [9:128] But if they turn back, say: ‘Allah is Sufficient for me, there is no God but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]’. So the man recited them both, and the predatory wild animals kept away from him’. [87]

[1] تفسير القمّي 1: 302.

[2] معاني الأخبار: 146/ 1

[3] تفسير العيّاشي 2: 105/ 102

[4] الأمالي 2: 175

[5] نهج البيان 2: 140 (مخطوط)

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 19 H 1 (Extract)

[7] Kitab Suleym Bin Qays – H 93

[8] تفسير الصافي، ج‏2، ص: 369

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 174 H 2

[10] تفسير العيّاشي 2: 105/ 105.

[11] تفسير العياشي 2: 106/ 110.

[12] Tafseer Abu Hamza Al Sumaly – H 127

[13] تفسير العيّاشي 2: 106/ 108

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 1

[15] تفسير القمي 1: 303

[16] Al Kafi V 3 – The Book Of Zakaat CH 1 H 2

[17] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 1

[18] تفسير العيّاشي 2: 106/ 111.

[19] الكافي 1: 451/ 1.

[20] تفسير العيّاشي 2: 107/ 113.

[21] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 62

[22] Basaair Al Darajaat – P 9 Ch 5 H 8

[23] Basaair Al Darajaat – P 9 Ch 5 H 4

[24] Basaair Al Darajaat – P 9 Ch 6 H 2

[25] Basaair Al Darajaat – P 9 Ch 6 H 6

[26] تفسير العيّاشي 2: 108/ 120

[27] الكافي 1: 171/ 5.

[28] بصائر الدرجات: 449/ 1

[29] الكافي 1: 171/ 3.

[30] Basaair Al Darajaat – P 9 Ch 4 H 2

[31] تفسير العيّاشي 2: 108/ 121.

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 173 H 1

[33] تفسير العيّاشي 2: 110/ 129.

[34] تفسير العيّاشي 2: 111/ 134.

[35] تفسير العيّاشي 2: 110/ 128.

[36] تفسير العيّاشي 2: 110 ذيل الحديث 130.

[37] تفسير العيّاشي 2: 110/ 131.

[38] Tafseer Imam Hassan Al Askari^asws – S 309 (Extracts)

[39] الكافي 4: 560/ 1.

[40] تفسير العيّاشي 2: 111/ 136.

[41] مجمع البيان 5: 111.

[42] Al Kafi V 3 – The Book of Salāt CH 13 H 2

[43] تفسير العيّاشي 2: 112/ 137.

[44] تفسير القمّي 1: 305

[45] تفسير القمي، ج‏1، ص: 306

[46] Al Kafi – H 14993

[47] Al Kafi – 15016

[48] مختصر بصائر الدرجات: 21

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

[50] Al Kafi – V 5 – The Book of Jihaad Ch 4 H 1 (Extract)

[51] مختصر بصائر الدرجات: 23.

[52] Tafseer Noor Al Saqalayn – Ch 29 H 88

[53] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 1

[54] تفسير العيّاشي 2: 114/ 146

[55] تفسير العياشي 2: 114/ 148.

[56] Al Kafi V 2 – The Book Of Supplication CH 1 H 1

[57] مجمع البيان 5: 115.

[58] تفسير العيّاشي 2: 115/ 150.

[59] مجمع البيان 5: 118 و 120.

[60] الاحتجاج: 76.

[61] Al Kafi – V 8 H 15015

[62] معاني الأخبار: 215/ 1

[63] تفسير العيّاشي 2: 115/ 151.

[64] Kitaab Sulaym Bin Qays Al Hilali – H 25 (Extract)

[65] Al Kafi V 1 – The Book Of Divine Authority CH 19 H 1

[66] Basaair Al Darajaat – P 1 Ch 14 H 2

[67] الأمالي 1: 261

[68] نهج البيان 2: 142 «مخطوط».

[69] تفسير العيّاشي 2: 116/ 155

[70] تفسير العيّاشي 2: 117/ 157.

[71] الكافي 1: 309/ 1

[72] Al Kafi V 1 – The Book Of Divine Authority CH 89 H 3

[73] علل الشرائع: 591/ 41

[74] علل الشرائع: 85/ 4

[75] تفسير العيّاشي 2: 117/ 159

[76] Al Mahaasin – V 1 Bk 5 H 163

[77] Al Kafi V 1 – The Book Of Divine Authority CH 89 H 1

[78] تفسير العيّاشي 2: 117/ 160

[79] تفسير العيّاشي 2: 118/ 161

[80] مجمع البيان 5: 126

[81] التهذيب 6: 174/ 345.

[82] تفسير العيّاشي 2: 118/ 164.

[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 1

[84] Al Kafi V 8 – H 15017

[85] تفسير العيّاشي 2: 118/ 165.

[86] تفسير العيّاشي 2: 118/ 166.

[87] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 21 (Extract)