Poets and Poetry in the Holy Quran:
نوادر الراوندي: بإسناده عن موسى بن جعفر، عن آبائه (عليهم السلام) قال: قال رسول الله (صلى الله عليه وآله): إن من البيان لسحرا، ومن العلم جهلا، ومن الشعر حكما، و من القول عدلا.
(The book) Nawadir of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘From the explanation there is magic (hypnotic effect of a speech) and from the knowledge there is ignorance, and from the poetry there is wisdom, and from the words there is justice’’.[1]
Poetry is a form of communication, in which concise and beautiful combination of words (usually rhythmic) leave lasting impressions on people’s minds. A good piece of prose through thought-provoking and fascinating combination of words has the similar effect. When our ears like certain words of wisdom which have a smooth narrative effect, we tend to remember those words.
The first one who compiled poems was Prophet Adam-as, who thanked Allah-azwj for the numerous bounties and elegised on the killing of his Noble son-as.[2] Iblis-la also copied it but for spreading of the false words, luring people towards Hell, in the form of songs, tale-telling. Hence ‘poetic’ verses exist from the time of the first human being on the earth. The use of poetry was widely spread during the time of the Last Prophet-saww of Islam, but mostly practiced by the illicit and unproductive purposes. However, those on the Divine Path, although very few in number, also practised it’s pious form, e.g., the Chief of Hashimites Abu Talib-asws.
[1171] – أَقُولُ: قَالَ ابْنُ أَبِي الْحَدِيدِ: [قَرَأْتُ] فِي أَمَالِي ابْنِ دُرَيْدٍ قَالَ: أَخْبَرَنِي الْجُرْمُوزِيُّ عَنِ ابْنِ الْمُهَلَّبِيِّ عَنِ ابْنِ الْكَلْبِيِّ عَنْ شَدَّادِ بْنِ إِبْرَاهِيمَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ الْعَنْبَرِيِ عَنِ ابْنِ عَرَادَةَ قَالَ: كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يُعَشِّي النَّاسَ فِي شَهْرِ رَمَضَانَ اللَّحْمَ وَ لَا يَتَعَشَّى مَعَهُمْ فَإِذَا فَرَغُوا خَطَبَهُمْ وَ وَعَظَهُمْ فَأَفَاضُوا لَيْلَةً فِي الشُّعَرَاءِ وَ هُمْ عَلَى عَشَائِهِمْ فَلَمَّا فَرَغُوا خَطَبَهُمْ عَلَيْهِ السَّلَامُ وَ قَالَ فِي خُطْبَتِهِ: اعْلَمُوا أَنَّ مِلَاكَ أَمْرِكُمُ الدِّينُ وَ عِصْمَتَكُمُ التَّقْوَى وَ زِينَتَكُمُ الْأَدَبُ وَ حُصُونَ أَعْرَاضِكُمُ الْحِلْمُ.
I (Majlisi) am saying, ‘Ibn Abi Al Hadeed said, ‘I sw in (the book) ‘Amaali’ of Ibn dureyd who said, ‘Al Jurmuzy informed me, from Ib Al Muhalla, from Ibn Al Kalby, from Shaddad Bin Ibrahim, from Ubeydullah Bin Al-Hassan Al anbary, from Ibn Aradah who said,
‘Ali-asws Bin Abu Talib-asws, the people were eating the meat during a month of Ramazan and he-asws was not eating with them. When they were free, he-asws addressed them and advised them, so they discussed at length among the poets, and they were upon their dinner. When they were free, he-asws addressed them and said in his-asws sermon: ‘Know that the body of your affairs of the religion, and your fortification is the piety, and your adornment is the discipline, and a fortress of your symptoms is the wisdom!’
ثُمَّ قَالَ: قُلْ يَا أَبَا الْأَسْوَدِ فِيمَا كُنْتُمْ تُفِيضُونَ فِيهِ أَيُّ الشُّعَرَاءِ أَشْعَرُ! فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ [أَشْعَرُ الشُّعَرَاءِ] الَّذِي يَقُولُ:
| وَ لَقَدْ أَغْتَدِي يُدَافِعُ رُكْنِي | أَعْوَجِيٌّ ذُو مَيْعَةٍ إِضْرِيجٌ | |
| مِخْلَطٌ مِزْيَلٌ مِعَنٌّ مِفَنٌ | مِنْفَحٌ مِطْرَحٌ سَبُوحٌ خَرُوجٌ | |
Then he-asws said: ‘Speak, O Abu Al-Aswad, regarding what you have been pouring into!’ I.e. the poems of the poets! He said, ‘O Amir Al-Momineen-asws! The poet of the poets (greatest) is the one who said, ‘I have come to be in my defensive corner, my crookedness is with difficult disturbance, being a mixture of elimination, assiduous, artistic, easy-going, relaxed, swift, emerging’.
يَعْنِي أَبَا دُوَادٍ الْإِيَادِيَّ. فَقَالَ عَلَيْهِ السَّلَامُ: لَيْسَ بِهِ. قَالُوا: فَمَنْ يَا أَمِيرَ الْمُؤْمِنِينَ! فَقَالَ: لَوْ رُفِعَتْ لِلْقَوْمِ غَايَةٌ فَجَرُوا إِلَيْهَا مَعاً عَلِمْنَا مِنَ السَّابِقِ مِنْهُمْ وَ لَكِنْ إِنْ يَكُنْ فَالَّذِي لَمْ يَقُلْ عَنْ رَغْبَةٍ وَ لَا رَهْبَةٍ. قِيلَ: مَنْ هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: هُوَ الْمَلِكُ الضِّلِّيلُ ذُو الْقُرُوحِ. قِيلَ: إِمْرُؤُ الْقَيْسِ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: هُوَ.
They meant Abu Dawood Al-Iyadi. Amir Al-Momineen-asws said: ‘He isn’t it’. They said, ‘Then who, O Amir Al-Momineen-asws!’ He-asws said: ‘If he a peak were to be raised for the people, they would flow to it altogether. We know from the preceding from them, but it happens to be the one who did not speak about from any desire nor fear’. It was said, ‘Who is he, O Amir Al-Momineen-asws?’ He-asws said: ‘He is the misguided king with the sores’. It was said, ‘Imra Al-Qays, O Amir Al-Momineen-asws?’ He-asws said: ‘Him’.
قِيلَ: فَأَخْبِرْنَا عَنْ لَيْلَةِ الْقَدْرِ! قَالَ: مَا أَخْلُو مِنْ أَنْ أَكُونَ أَعْلَمُهَا فَأَسْتُرُ عِلْمَهَا وَ لَسْتُ أَشُكُّ أَنَّ اللَّهَ إِنَّمَا يَسْتُرُهَا عَنْكُمْ نَظَراً لَكُمْ لِأَنَّهُ لَوْ أَعْلَمَكُمُوهَا عَمِلْتُمْ فِيهَا وَ تَرَكْتُمْ غَيْرَهَا وَ أَرْجُو أَنْ لَا تُخْطِئَكُمْ إِنْ شَاءَ اللَّهُ انْهَضُوا رَحِمَكُمُ اللَّهُ.
It was said, ‘Inform us about the Night of Pre-determination (Laylat Al Qadr)!’ He-asws said: ‘I-asws am not free from being teaching it. Its knowledge is veiled, and I-asws am not doubting that Allah-azwj rather Veiled if from you all as a consideration for you all, because if I-asws were to teach you it, you will be working during it and neglecting other (nights), and I-asws do not wish to err you, if Allah-azwj so Desires. Get up, may Allah-azwj have Mercy on you all!’’[3]
When the Holy Quran was Revealed, which is neither a poetry nor a prose but a Miracle of Allah-azwj having coherent, lyrical and melodious (smooth) style. It had the effect of moving the hearts of the believers whereas the unbelievers opposed it by calling it nothing but poetry. Allah-azwj Rejected their allegations by Saying, ‘And We have not taught him (Prophet Mohammed) poetry, nor is it suitable for him. This is only a Reminder and a Plain Quran – 36:69).
Allah-azwj Disliked ‘poetry’ specifically compiled to draw people’s imaginations and fascinate their minds for entertainment having speculative aspects and exaggeration, for example in the praise of women and/or the notables and the rulers. This type of poetry is disliked in Islam. As there are several Verses in the Holy Quran and Ahadith.
The plain truth and praise of Allah-azwj, as composed by Prophet Adam-as, was still considered ‘poetry’ by people – that would not be Disliked by Allah-azwj, in the Divine Terms, it is meaningful, and reminds one of Allah-azwj and His-azwj Representatives-asws and the Hereafter. However, a single word ‘poetry’ had been reserved to the both types of verses – the illicit ‘poetry’ and the Verses composed for and on the Truth and for Allah-azwj and His-azwj Representatives (also referred to by people as) ‘poems’. For example, Imam Sadiq-asws said: There is none who recites poetry about Hussain-asws and weeps and makes others weep by means of it, except that Allah-azwj Makes Paradise incumbent upon him and forgives his sins.[4]
On the other hand, two types of poetry is disliked, (1) Poetry used by those who misguide people from the Just Path (religion), (2) Poetry in the praise of people (women, rulers, notables).
First, we review those Verses of the Holy Quran which talk about the ‘poetry’, followed by looking at Ahadith related to both virtuous and illicit forms of poetry, in particular those which have become part of our religious (Shia Muslim) practices.
What Allah-azwj Says about the Poets and the Poetry in the Holy Quran
يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ {223} وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ {224} أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ {225} وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ {226}
[26:223] They incline their ears, and most of them are liars [26:224] And as for the poets, the straying ones follow them [26:225] Do you not see that they wander about bewildered in every valley? [26:226] And that they are saying what they are not doing
ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن حماد بن عثمان، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، قال: «هل رأيت شاعرا يتبعه أحد؟! إنما هم قوم تفقهوا لغير الدين، فضلوا و أضلوا».
Ibn Babuwayh said, ‘My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al-Khattab, from Al-Hassan Bin Mahboub, from Hamaad Bin Usman,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [26:224] And as for the poets, the straying ones follow them, he-asws said: ‘Have you seen anyone follow the poets? But rather, they are a people who think in the religion other than the Religion, (they make use of analogy). So they go astray and lead others astray (in the religion)’.[5]
شرف الدين النجفي: عن محمد بن جمهور بإسناده، يرفعه إلى أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، فقال: «من رأيتم من الشعراء يتبع؟ إنما عنى هؤلاء الفقهاء الذين يشعرون قلوب الناس بالباطل، فهم الشعراء الذين يتبعون».
Sharaf Al-Deen Al-Najafy, from Muhammad Bin Jamhour, by his chain, raising it to
Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [26:224] And as for the poets, the straying ones follow them, so he-asws said: ‘Who has ever seen the poets being followed? But rather, it Means those Jurists (الفقهاء) who notify (يشعرون) the hearts of the people with the falsehood. So they are the poets (publicisers) (الشعراء) who are being followed’.[6]
وقال رسول الله (صلى الله عليه وآله): ثم كل معروف بعد ذلك، وما وقيتم به أعراضكم وصنتموها عن ألسنة كلاب الناس، كالشعراء الوقاعين في الاعراض، تكفونهم فهو محسوب لكم في الصدقات.
And Rasool-Allah-saww said: ‘Then all your good (deeds) after that which you do to preserve your honour, and then you give for the tongues of the dogs of the people, like the poets who praise people. Refrain from them, for it will be Reckoned for you, regarding the charities.’[7]
Allah-azwj Says:
And We have not Taught him poetry, nor is it befitting for him; it is nothing but a Reminder and a plain Quran [36:69] That it may warn him who is alive, and (that) the Word may prove true against the unbelievers [36:70]
و قوله: وَ ما عَلَّمْناهُ الشِّعْرَ وَ ما يَنْبَغِي لَهُ، قال: كانت قريش تقول: إن هذا الذي يقول محمد شعرا. فرد الله عليهم، فقال: وَ ما عَلَّمْناهُ الشِّعْرَ وَ ما يَنْبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَ قُرْآنٌ مُبِينٌ و لم يقل رسول الله (صلى الله عليه و آله) شعرا قط.
And His-azwj Statement [36:69] And We have not Taught him poetry, nor is it befitting for him. Said: ‘The Quraysh used to say, ‘What this Muhammad-saww is speaking, is poetry.’ Allah-azwj Rebutted to them. He-saww Said [36:69] And We have not Taught him poetry, nor is it befitting for him and did not ever say that Rasool-Allah-saww is a poet, ever ……(an extract).[8]
Further Verses of the Holy Quran on poet and poetry are given in an Appendix.
The Verses in the Religious Rituals:
Those who have compiled poems regarding Ahl Al-Bayt-asws, particularly with the intention of keeping their traditions alive in the minds of their followers, are praised by the Masomeen-asws and have been promised Paradise. In this short article we will review this topic and see that the ‘Marsiya’ lamentation (i.e., verses describing the martyrdom of Masomeen-asws) as compiled by the various poets, are highly praised by the Masomeen-asws. However, there is a slight confusion caused by a Hadith, as reported by Al-Kulani in his Al-Kafi where it is disliked to recite poems even praising Ahl Al-Bayt-asws in the evenings and also during the day in the month of Ramazan:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَ لَا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لَا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَ إِنْ كَانَ فِينَا.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, and someone else,
(It has been narrated) from Abu Abdullah-asws having said: ‘Neither should you recite ‘الشِّعْرُ’ fictitious stories at night nor should you (narrate) fiction during the Month of Ramazan at night, neither by the night nor by the day’. So Ismail said to him-asws, ‘O father-asws! Supposing it (fiction) is regarding us-asws?’ He-asws said: ‘And even though it was regarding us-asws’.[9]
In accordance with the above Hadith, one would be discouraged to recite poems (either in the praise of Ahl Al-Bayt-asws or eulogising Muslims’s unjust violence against them-asws in all of the month of Ramazan and in the evenings of the rest of the year. This, if we interpret in those terms where forbidden and imaginary characters and/or music are incorporated in tale-telling where Ahl Al-Bayt-asws are also mentioned is disliked. One of examples of this could be the films and plays depicting the historical events containing both religious and non-religious aspects. However, in several other Ahadith, Masomeen-asws have encouraged and have promised Heavenly rewards for those who recite verses related to Ahl Al-Bayt-asws, see for example:
قد روي أنه دخل على أبي عبدالله الصادق عليه السّلام في أيام التشريق، فقال له الكميت: جُعلت فداك، ألا أنشدك، قال: إنها أيام عظام، قال: إنها فيكم. فقال: هات، وبعث أبو عبدالله إلى بعض أهله فقرب، وأنشد فكثر البكاء حينما وصل إلى هذا البيت:
It has been reported that he went over to Abu Abdullah Al-Sadiq-asws during the days of Al-Tashreeq (11th, 12, & 13th Zilhijja). So Al-Kumeyt said to him-asws, ‘May I be sacrificed for you-asws! Shall I recite a poem to you-asws?’ He-asws said: ‘These are the great days’ (of great reverence). He said, ‘It is regarding you-asws’. So he-asws said: ‘Recite!’, and Abu Abdullah-asws sent for some of his-asws family members, so they came closer, and he recited the poem, so they-asws all wept a lot where he arrived to this couplet –
| يصيبُ به الرامون عن قوس غيرهم | فيا آخـراً أسـدى لـه الغـي أوّلُ |
The archers hit from the bows of others, so the later ones got to it by the misguidance of the first ones!!
فرفع أبو عبدالله عليه السّلام يديه وقال: اللهم اغفر للكميت ما قدّم وأخر، وما أسرّ وأعلن وقد دخل قبل ذلك على الإمام أبي جعفر محمد الباقر عليه السّلام فأنشده
So Abu Abdullah-asws raised his-asws hands and said: ‘O Allah-azwj! Forgive for Kumeyt’s (sins) the ones he committed, and the ones he will commit, the ones he hid, and the ones’ he revealed!
And he had gone before that to the Imam Abu Ja’far Mohammad Al-Baqir-asws, so he had recited a poem to him-asws.[10]
Imam Abu Ja`fer al-Baqir-asws said the following to al-Kumeyt when the latter recited for him-asws his poem which starts with “Who shall solace a heart suffering from overflowing passion?”: “May you always be supported by the Holy Spirit.”[11] .
حَدَّثَنَا أَبُو الْعَبَّاسِ الْقُرَشِيُّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا هَارُونَ أَنْشِدْنِي فِي الْحُسَيْنِ ع قَالَ فَأَنْشَدْتُهُ فَبَكَى فَقَالَ أَنْشِدْنِي كَمَا تُنْشِدُونَ يَعْنِي بِالرَّقَّةِ قَالَ فَأَنْشَدْتُهُ
| امْرُرْ عَلَى جَدَثِ الْحُسَيْنِ | فَقُلْ لِأَعْظُمِهِ الزَّكِيَّةِ |
قَالَ فَبَكَى ثُمَّ قَالَ زِدْنِي قَالَ فَأَنْشَدْتُهُ الْقَصِيدَةَ الْأُخْرَى قَالَ فَبَكَى وَ سَمِعْتُ الْبُكَاءَ مِنْ خَلْفِ السِّتْرِ- قَالَ فَلَمَّا فَرَغْتُ قَالَ لِي يَا بَا هَارُونَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ ع شِعْراً فَبَكَى وَ أَبْكَى عَشْراً كُتِبَتْ لَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَبَكَى وَ أَبْكَى خَمْسَةً كُتِبَتْ لَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَبَكَى وَ أَبْكَى وَاحِداً كُتِبَتْ لَهُمَا الْجَنَّةُ وَ مَنْ ذُكِرَ الْحُسَيْنُ ع عِنْدَهُ فَخَرَجَ مِنْ عَيْنِهِ [عَيْنَيْهِ] مِنَ الدُّمُوعِ مِقْدَارُ جَنَاحِ ذُبَابٍ كَانَ ثَوَابُهُ عَلَى اللَّهِ وَ لَمْ يَرْضَ لَهُ بِدُونِ الْجَنَّةِ.
Abul Abbas Al-Qurashi has narrated to me from Mohammed ibn Hussain ibn Abil Khattab, who from Mohammed ibn Ismail, from Salih ibn Uqbah, from Abi Harun Al-Makfuf, who has said:
Abu Abdullah-asws said to me: O Aba Harun! Recite a poem for the me-asws about Hussain-asws. So I recited a poem for him-asws and he-asws cried.
Then the Imam-asws said: Recite it in the same way that you (usually) recite – with a grief-stricken tone.
Then I recited (the poem which starts with) the following verse:
‘Pass by the grave of Hussain-asws and say to his-asws purified bones…’
Imam-asws cried and asked me to recite more poems for him-asws. I recited another poem for him-asws. The Imam-asws cried (again) and I also heard (ladies) crying from behind the curtain.
After I finished (reciting the poems), the Imam-asws said to me:
O Aba Harun! If one recites a poem about Hussain-asws and cries and makes ten people cry, Paradise will be registered for him and for them. If one recites a poem about Hussain-asws and cries and makes five people cry, Paradise will be registered for him and for them. If one recites a poem about Hussain-asws and cries and makes one person cry, Paradise will be registered for him and for he who cries.[12]
حَدَّثَنِي أَبُو الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ حَسَنِ بْنِ عَلِيِّ بْنِ أَبِي الْمُغِيرَةِ عَنْ أَبِي عُمَارَةَ الْمُنْشِدِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي يَا بَا عُمَارَةَ أَنْشِدْنِي فِي الْحُسَيْنِ ع قَالَ فَأَنْشَدْتُهُ فَبَكَى ثُمَّ أَنْشَدْتُهُ فَبَكَى ثُمَّ أَنْشَدْتُهُ فَبَكَى قَالَ فَوَ اللَّهِ مَا زِلْتُ أُنْشِدُهُ وَ يَبْكِي حَتَّى سَمِعْتُ الْبُكَاءَ مِنَ الدَّارِ فَقَالَ لِي يَا أَبَا عُمَارَةَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ ع شِعْراً فَأَبْكَى خَمْسِينَ فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَأَبْكَى أَرْبَعِينَ فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَأَبْكَى ثَلَاثِينَ فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَأَبْكَى عِشْرِينَ فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَأَبْكَى عَشَرَةً فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ ع شِعْراً فَأَبْكَى وَاحِداً فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ ع شِعْراً فَبَكَى فَلَهُ الْجَنَّةُ وَ مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْراً فَتَبَاكَى فَلَهُ الْجَنَّةُ.
Abul Abbas Al-Qurashi has narrated to me from Mohammed ibn Hussain, who from Hassan ibn Ali Ibn Abi Uthman, who from Hassan ibn Ali ibn Abil Mughirah, from Abi Umarah Al-Munshid, who has said:
Abu Abdullah-asws said to me: O Aba Umarah! Recite a poem for me-asws about Hussain-asws.
I recited a poem for him-asws and he-asws started crying. Then I recited another poem and he-asws cried (more). Then I recited another poem for him-asws and he-asws cried (even more). I say it by Allah-azwj that I kept reciting poems for him-asws and he-asws kept crying, and I also heard (others) crying from inside the house as well.
Then the Imam-asws said to me:
O Aba Umarah! Anyone who recites a poem about Hussain-asws and makes fifty people cry will be rewarded with Paradise. Anyone who recites a poem about Hussain-asws and makes forty people cry will be rewarded with Paradise. Anyone who recites a poem about Hussain-asws and makes thirty people cry will be rewarded with Paradise. Anyone who recites a poem about Hussain-asws and makes twenty people cry will be rewarded with Paradise. Anyone who recites a poem about Hussain-asws and makes ten people cry will be rewarded with Paradise. Anyone who recites a poem about Hussain-asws and makes one person cry will be rewarded with Paradise. Anyone who recites a poem about Hussain-asws and cries will be rewarded with Paradise.
Anyone who recites a poem about Hussain-asws and tries to cry will be rewarded with Paradise. [13]
حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ حَسَّانَ عَنِ [ابْنِ] أَبِي شُعْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَنْشَدْتُهُ مَرْثِيَةَ الْحُسَيْنِ ع فَلَمَّا انْتَهَيْتُ إِلَى هَذَا الْمَوْضِعِ-
| لَبَلِيَّةٌ تَسْقُوا حُسَيْناً | بِمِسْقَاةِ الثَّرَى غَيْرُ التُّرَابِ |
فَصَاحَتْ بَاكِيَةٌ مِنْ وَرَاءِ السِّتْرِ وَا أَبَتَاهْ.
Mohammed ibn Jafar narrated to me from Mohammed ibn Hussain, from ibn Abi Umayr, from Abd Allah ibn Hassan, from ibn Abi Shubah (Al-Halabi), from Abd Allah ibn Ghalib, who has said:
I went to Abu Abdullah-asws and I recited a eulogy about Hussain-asws for him. When I reached the verse:
What a great disaster! Instead of scattering dust over Hussain-asws, he-asws was rolled in the dust!
A lady who was crying from behind the curtain screamed, ‘O father!!!!’.[14]
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِكُلِّ شَيْءٍ ثَوَابٌ إِلَّا الدَّمْعَةَ فِينَا.
It is narrated that:
Abu Abdullah-asws said: ‘There is a (known) reward for every act (of worship) except for shedding tears over us-asws.[15]
حَدَّثَنِي أَبِي رَحِمَهُ اللَّهُ عَنْ جَمَاعَةِ مَشَايِخِي عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَكَى عَلِيُّ بْنُ الْحُسَيْنِ عَلَى أَبِيهِ حُسَيْنِ بْنِ عَلِيٍّ ص عِشْرِينَ سَنَةً أَوْ أَرْبَعِينَ سَنَةً وَ مَا وُضِعَ بَيْنَ يَدَيْهِ طعاما [طَعَامٌ] إِلَّا بَكَى عَلَى الْحُسَيْنِ حَتَّى قَالَ لَهُ مَوْلًى لَهُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أَخَافُ عَلَيْكَ أَنْ تَكُونَ مِنَ الْهَالِكِينَ قَالَ إِنَّما أَشْكُوا بَثِّي وَ حُزْنِي إِلَى اللَّهِ وَ أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ إِنِّي لَمْ أَذْكُرْ مَصْرَعَ بَنِي فَاطِمَةَ إِلَّا خَنَقَتْنِي الْعَبْرَةُ لِذَلِكَ.
My father narrated to me from all of my scholars, from Saad ibn Abd Allah, from Mohammed ibn Hussain ibn Abil Khattab, from Abi Dawud Al-Mustariq, from some of our companions, who said:
Abu Abdullah-asws said: ‘Ali-asws ibn Hussain-asws (Imam Sajjad-asws) cried over his-asws father-asws, Hussain-asws Ibn Ali-asws for twenty years – or forty years – and whenever food was brought to him-asws, he-asws would cry over Hussain-asws.
One day, his servant said to him, ‘May I sacrifice myself for you-asws, O son-asws of Rasool-Allah-saww! I am afraid that you-asws may die (from grief).
He (the Imam Sajjad-asws) replied: I only complain of my distress and grief to Allah, and I know from Allah what you do not know (12:86)[16]. Verily whenever I-asws remember the killing of the children of Syeda Fatimah-asws, I-asws am choked with tears over them-asws.[17]
حَدَّثَنِي أَبِي عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع أَنَا قَتِيلُ الْعَبْرَةِ لَا يَذْكُرُنِي مُؤْمِنٌ إِلَّا اسْتَعْبَرَ.
It is narrated that:
Abu Abdullah-asws said:
Hussain-asws Ibn Ali-asws said: I-asws am the Martyr of Tears. No Momin (believer) remembers me-asws without crying.[18]
Orating (Singing) Poetry in the Masjid:
وسألته عن الشعر أيصلح أن ينشد في المسجد ؟ قال: لا بأس.
And I asked him-asws about the poetry, is it correct if one vocalises (orates/sings) in the Masjid?’ There is no problem’.[19] (An extract from a long Hadith)
Reward for Reciting Poetry about Hussain-asws
قَالَ الصَّادِقُ (عليه السلام): ماَ مِن أحَدٍ قَالَ في الحُسَينِ شِعراً فَبَكى وَ أبكى بِهِ إلاَّ أوجَبَ اللهُ لَهُ الجَنَّةَ وَ غَفَرَ لَهُ.
Imam Sadiq-asws said: There is none who recites poetry about Hussain-asws and weeps and makes others weep by means of it, except that Allah-azwj makes Paradise incumbent upon him and forgives his sins.[20]
Poetry Recitation During the Period of Mourning
قَالَ الرِّضَا (عليه السلام): اُحِبُّ أن تُنشِدَنِي شِعراً فَإنَّ هَذِهِ الأيامَ أيامُ حُزنٍ كانَت عَلَينَا.
Imam Reza-asws said (to De’bil, a poet sincerely devoted to the Ahl Al-Bayt-asws): I-asws desire that you recite for me-asws poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us-asws, Ahl Al-Bayt-asws.[21]
Imam Mohammed Baqir-asws Leaves some Wealth for Lamenters:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي أَبِي يَا جَعْفَرُ أَوْقِفْ لِي مِنْ مَالِي كَذَا وَ كَذَا لِنَوَادِبَ تَنْدُبُنِي عَشْرَ سِنِينَ بِمِنًى أَيَّامَ مِنًى .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Yunus Bin Yaqoub,
(It has been narrated) from Abu Abdullah-asws, said, ‘My-asws father-asws said to me-asws: ‘O Ja’far-asws! Dedicate to me-asws from my-asws such and such wealth for the lamenters to lament me-asws for ten years at Mina in the days of Mina (Hajj)’.[22]
Rasool-Allah-saww Allowed ‘Laments’ for other than Ahl Al-Bayt-asws:
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَاتَ الْوَلِيدُ بْنُ الْمُغِيرَةِ فَقَالَتْ أُمُّ سَلَمَةَ لِلنَّبِيِّ ( صلى الله عليه وآله ) إِنَّ آلَ الْمُغِيرَةِ قَدْ أَقَامُوا مَنَاحَةً فَأَذْهَبُ إِلَيْهِمْ فَأَذِنَ لَهَا فَلَبِسَتْ ثِيَابَهَا وَ تَهَيَّأَتْ وَ كَانَتْ مِنْ حُسْنِهَا كَأَنَّهَا جَانٌّ وَ كَانَتْ إِذَا قَامَتْ فَأَرْخَتْ شَعْرَهَا جَلَّلَ جَسَدَهَا وَ عَقَدَتْ بِطَرَفَيْهِ خَلْخَالَهَا
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Mlik Bin Atiyya, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Al-Waleed Bin Al-Mugheira died, so Umm Salma-as said to the Prophet-saww: ‘The progeny of Al-Mugheira have established a lamentation, and I-as want to go to them’. Rasool-Allah-saww permitted her-as. So she-as wore her-as clothes and prepared herself-as, and it was from her-as beauty that she was like a fairy, and she-as was such that whenever she-as stood up, so her-as hair flowed till the top part of her-as body got covered, and she-as tied her-as ornaments at the ends of it.
فَنَدَبَتِ ابْنَ عَمِّهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ .أَنْعَى الْوَلِيدَ بْنَ الْوَلِيدِ أَبَا الْوَلِيدِ فَتَى الْعَشِيرَهْ حَامِي الْحَقِيقَةِ مَاجِدٌ يَسْمُو إِلَى طَلَبِ الْوَتِيرَهْ قَدْ كَانَ غَيْثاً فِي السِّنِينَ وَ جَعْفَراً غَدَقاً وَ مِيرَهْ
So she-as eulogised the son of her-as uncle in front of Rasool-Allah-saww, so she-as said: ‘I-as state that Al-Waleed Bin Al-Waleed Abu Al-Waleed was a youth of the family, a patron of the realities; a glorious one transcending to the frequently of its seeking; a quencher during the years, a spring of fresh water and its provisions’.
قَالَ فَمَا عَابَ ذَلِكَ عَلَيْهَا النَّبِيُّ ( صلى الله عليه وآله ) وَ لَا قَالَ شَيْئاً .
He (the Imam-asws) said: ‘So the Prophet-saww did not refuse that to her, nor did he-saww say anything’ (against it).[23]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ لِي أَ تَخْلُونَ وَ تَتَحَدَّثُونَ وَ تَقُولُونَ مَا شِئْتُمْ فَقُلْتُ إِي وَ اللَّهِ إِنَّا لَنَخْلُو وَ نَتَحَدَّثُ وَ نَقُولُ مَا شِئْنَا فَقَالَ أَمَا وَ اللَّهِ لَوَدِدْتُ أَنِّي مَعَكُمْ فِي بَعْضِ تِلْكَ الْمَوَاطِنِ أَمَا وَ اللَّهِ إِنِّي لَأُحِبُّ رِيحَكُمْ وَ أَرْوَاحَكُمْ وَ إِنَّكُمْ عَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ فَأَعِينُوا بِوَرَعٍ وَ اجْتِهَادٍ
It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed from ibn Faddal from ibn Muskan from Muyassir who has said the following:
‘Once Abu Jafar-asws asked me: ‘Do you hold private ‘Majalis’ gatherings wherein you say whatever you want?’ I said, ‘Yes, I swear by Allah-azwj, we hold private ‘Majalis’ gatherings and say whatever we like to say (in praise of Muhammad-saww and his family-asws).’
The Imam-asws said: ‘I-asws swear by Allah-azwj, I-asws wish I-asws could be with you at such ‘Majalis’ gatherings. I-asws swear by Allah-azwj, I-asws love your fragrance and your spirits. You, certainly, follow the religion of Allah-azwj, and the religion of the angels-as. Pay attention to restraining from the worldly attractions and assist yourselves with striving hard in (good) work.’[24]
The First Poet was Prophet Adam-as:
وَ سَأَلَهُ عَنْ أَوَّلِ مَنْ قَالَ الشِّعْرَ فَقَالَ آدَمُ ع قَالَ وَ مَا كَانَ شِعْرُهُ قَالَ ع لَمَّا أُنْزِلَ إِلَى الْأَرْضِ مِنَ السَّمَاءِ فَرَأَى تُرْبَتَهَا وَ سِعَتَهَا وَ هَوَاهَا وَ قَتَلَ قَابِيلُ هَابِيلَ قَالَ
فَقَالَ نَعَمْ بَعَثَ إِلَيْهِمْ نَبِيّاً يُقَالُ لَهُ يُوسُفُ فَدَعَاهُمْ إِلَى اللَّهِ فَقَتَلُوهُ وَ سَأَلَهُ عَنِ اسْمِ إِبْلِيسَ مَا كَانَ فِي السَّمَاءِ فَقَالَ كَانَ اسْمُهُ الْحَارِثَ وَ سَأَلَهُ لِمَ سُمِّيَ آدَمُ آدَمَ قَالَ لِأَنَّهُ خُلِقَ مِنْ أَدِيمِ الْأَرْضِ وَ سَأَلَهُ لِمَ صَارَ الْمِيرَاثُ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ فَقَالَ مِنْ قِبَلِ السُّنْبُلَةِ كَانَ عَلَيْهَا ثَلَاثُ حَبَّاتٍ فَبَادَرَتْ إِلَيْهَا حَوَّاءُ فَأَكَلَتْ مِنْهَا حَبَّةً وَ أَطْعَمَتْ آدَمَ حَبَّتَيْنِ فَمِنْ أَجْلِ ذَلِكَ وَرِثَ الذَّكَرُ مِثْلُ حَظِّ الْأُنْثَيَيْنِ وَ سَأَلَهُ مَنْ خَلَقَ اللَّهُ تَعَالَى مِنَ الْأَنْبِيَاءِ مَخْتُوناً فَقَالَ خَلَقَ آدَمَ مَخْتُوناً وَ وُلِدَ شَيْثٌ مَخْتُوناً وَ إِدْرِيسُ وَ نُوحٌ وَ إِبْرَاهِيمُ وَ دَاوُدُ وَ سُلَيْمَانُ وَ لُوطٌ وَ إِسْمَاعِيلُ وَ عِيسَى وَ مُوسَى وَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِمْ أَجْمَعِينَ وَ سَأَلَهُ كَمْ كَانَ عُمُرُ آدَمَ فَقَالَ تِسْعُمِائَةِ سَنَةٍ وَ ثَلَاثِينَ سَنَةً وَ سَأَلَهُ عَنْ أَوَّلِ مَنْ قَالَ الشِّعْرَ فَقَالَ آدَمُ قَالَ وَ مَا كَانَ شِعْرُهُ قَالَ لَمَّا أُنْزِلَ إِلَى الْأَرْضِ مِنَ السَّمَاءِ فَرَأَى تُرْبَتَهَا وَ سِعَتَهَا وَ هَوَاهَا وَ قَتْلَ قَابِيلَ هَابِيلَ قَالَ آدَمُ ع
| تَغَيَّرَتِ الْبِلَادُ وَ مَنْ عَلَيْهَا | فَوَجْهُ الْأَرْضِ مُغْبَرٌّ قَبِيحٌ | |
| تَغَيَّرَ كُلُّ ذِي لَوْنٍ وَ طَعْمٍ | وَ قَلَّ بَشَاشَةُ الْوَجْهِ الْمَلِيحِ |
فَأَجَابَهُ إِبْلِيسُ
| تَنَحَّ عَنِ الْبِلَادِ وَ سَاكِنِيهَا | فَفِي الْفِرْدَوْسِ ضَاقَ بِكَ الْفَسِيحُ | |
| وَ كُنْتَ بِهَا وَ زَوْجُكَ فِي قَرَارٍ | وَ قَلْبُكَ مِنْ أَذَى الدُّنْيَا مَرِيحٌ | |
| فَلَمْ تَنْفَكَّ مِنْ كَيْدِي وَ مَكْرِي | إِلَى أَنْ فَاتَكَ الثَّمَنُ الرَّبِيحُ | |
| فَلَوْ لَا رَحْمَةُ الْجَبَّارِ أَضْحَى | بِكَفِّكَ مِنْ جِنَانِ الْخُلْدِ رِيحٌ |
وَ سَأَلَهُ كَمْ حَجَّ آدَمُ مِنْ حِجَّةٍ فَقَالَ لَهُ ثَلَاثُونَ حِجَّةً مَاشِياً عَلَى قَدَمَيْهِ وَ أَوَّلُ حِجَّةٍ حَجَّهَا كَانَ مَعَهُ الصُّرَدُ يَدُلُّهُ عَلَى مَوَاضِعِ الْمَاءِ وَ خَرَجَ مَعَهُ مِنَ الْجَنَّةِ وَ قَدْ نُهِيَ عَنْ أَكْلِ الصُّرَدِ وَ الْخُطَّافِ وَ سَأَلَهُ مَا بَالُهُ لَا يَمْشِي قَالَ لِأَنَّهُ نَاحَ عَلَى بَيْتِ الْمَقْدِسِ وَ طَافَ حَوْلَهُ أَرْبَعِينَ عَاماً يَبْكِي عَلَيْهِ وَ لَمْ يَزَلْ يَبْكِي مَعَ آدَمَ ع فَمِنْ هُنَاكَ سَكَنَ الْبُيُوتَ وَ مَعَهُ تِسْعُ آيَاتٍ مِنْ كِتَابِ اللَّهِ تَعَالَى مِمَّا كَانَ آدَمُ يَقْرَؤُهَا فِي
The man asked, “Who was the first poet? The Imam-asws answered, “It was Adam-as.” The man asked, “What was the poem about?” The Imam-asws said, “When Adam-as was cast down to the earth he-as saw the extent of the earth and its air. When Cain killed Abel then Adam-as said,
The land and its residents have changed vastly;
The appearance of the earth has turned black and ugly;
Whatever had a taste and colour has changed;
And the freshness of those good looks has diminished;
I see my life span filled with sorrow ;
May I get rid of this life tomorrow?
Why should I not cry while Cane is in the grave;
Abel killed his brother Cane so brave;
O sorry! I have lost that good-looking son!
Then Satan – may God damn it – replied,
Get away from this land and its residents
As there is no more room for you anymore in this expanded Paradise
You and your spouse were living in peace
And from the troubles of the world was your heart at comfort.
But you could not escape my tricks and plots
Until you lost that valuable thing
And God gave the people tamarisk and bitter ‘khamt
Instead of Paradise and its open gates
And had I not received the Mercy of the Omnipotent
You would not have lost Paradise now.”[25]
What is the ‘ذِكْرُ اللَّهِ’ ‘Zikr Allah-azwj’ which is a Must under All Conditions:
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سُفْيَانَ الْحَرِيرِيِ عَنْ أَبِيهِ عَنْ سَعْدٍ الْخَفَّافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ….. وَ نَحْنُ ذِكْرُ اللَّهِ وَ نَحْنُ أَكْبَرُ.
(Imam) Abu Jafar-asws says (in a long Hadith): We-asws are the ‘ذِكْرُ اللَّهِ’ (Zikr Allah-azwj– Allah-azwj’s Remembrance), and we-asws are greater.[26]
و عنه: عن محمد بن همام، عن جعفر، قال: حدثني أحمد بن محمد بن أحمد المدائني، قال: حدثني هارون بن مسلم، عن الحسين بن علوان، عن علي بن غراب، عن الكلبي، عن أبي صالح، عن ابن عباس، في قوله: وَ مَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ، قال: ذكر ربه: ولاية علي بن أبي طالب (عليه السلام)، قوله: فَأُولئِكَ تَحَرَّوْا رَشَداً أي طلبوا الحق أَمَّا الْقاسِطُونَ الآية، قال: القاسط: الحائد عن الطريق.
And from him, from Muhammad Bin Hamaam, from Ja’far, from Ahmad Bin Muhammad Bin Ahmad Al-Mada’iny, from Haroun Bin Muslim, from Al-Husayn Bin Alwaan, from Ali Bin Gurab, from Al-Kalby, from Abu Salih, who has said:
‘From Ibn Abbas [72:17] and whoever turns aside from the Reminder (Zikr) of his Lord, said, ‘Zikr of his Lord (is the) – Wilayah of Ali-asws Bin Abu Talib-asws’. His-azwj Words [72:14] these aim at the right way, i.e., seeking of the Truth (Wilayah) [72:15] And as to the deviators, they are fuel of Hell, said, ‘Al-Qasit’ – The strayer off the ‘الطريق’ The Just Path (Wilayah)’.[27]
The Acts of Devotion of Various People:
محمد بن العباس، قال: حدثنا محمد بن همام، عن محمد بن إسماعيل، عن عيسى بن داود، قال: حدثنا الإمام موسى بن جعفر، عن أبيه (عليهما السلام)، قال: «لما نزلت هذه الآية: لِكُلِّ أُمَّةٍ جَعَلْنا مَنْسَكاً هُمْ ناسِكُوهُ جمعهم رسول الله (صلى الله عليه و آله)، ثم قال: يا معاشر المهاجرين و الأنصار، إن الله تعالى يقول: لِكُلِّ أُمَّةٍ جَعَلْنا مَنْسَكاً هُمْ ناسِكُوهُ و المنسك هو الإمام لكل امة بعد نبيها، حتى يدركه نبي، ألا و إن لزوم الإمام و طاعته هو الدين، و هو المنسك، و هو علي بن أبي طالب (عليه السلام) إمامكم بعدي، فإني أدعوكم إلى هداه فإنه على هدى مستقيم.
Muhammad Bin Al Abbas, from Muhammad Bin Hamam, from Muhammad Bin Ismail, from Isa Bin Dawood,
(It has been narrated) from the Imam Musa-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘When this Verse was Revealed [22:67] For every community We Made acts of devotion which they observe, Rasool-Allah-saww gathered them, then said: ‘O group of the Emigrants and the Helpers! Allah-azwj is Saying [22:67] For every community We Made acts of devotion which they observe. And the act of devotion (المنسك), he-asws is the Imam-asws for every community after its Prophet-as, until the Prophet-as realises it, and the need for the Imam-asws, and being obedient to him-asws, it is the Religion. And he-asws is the act of devotion, and he-asws is Ali-asws Bin Abu Talib-asws, your Imam-asws after me-saww. I-saww therefore, call you all to be guided by him-asws, for he-asws is upon a right Guidance’.
فقام القوم يتعجبون من ذلك، و يقولون: و الله إذن لننازعن الأمر، و لا نرضى طاعته أبدا، و إن كان رسول الله (صلى الله عليه و آله) المفتون به. فأنزل الله عز و جل: وَ ادْعُ إِلى رَبِّكَ إِنَّكَ لَعَلى هُدىً مُسْتَقِيمٍ وَ إِنْ جادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِما تَعْمَلُونَ اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيامَةِ فِيما كُنْتُمْ فِيهِ تَخْتَلِفُونَ أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماءِ وَ الْأَرْضِ إِنَّ ذلِكَ فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ».
So the people stood up being astounded from that and they were saying, ‘By Allah-azwj! Then we shall snatch the matter, and we will not be pleased to be obedient to him-asws, ever, even if Rasool-Allah-saww is infatuated by him-asws’. Thus, Allah-azwj Mighty and Majestic Revealed [22:67] and call to your Lord; surely you are on a right Guidance [22:68] And if they contend with you, say: Allah Knows what you are doing [22:69] Allah will Judge between you on the Day of Judgement regarding what you used to differ in [22:70] Do you not know that Allah Knows what is in the sky and the earth? Surely this is in a Book; that is easy for Allah (to do)’.[28]
Reciting ‘Name of Allah’ in the Start of a Poetry
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ص بَيِّنْهُ تِبْيَاناً وَ لَا تَهُذَّهُ هَذَّ الشِّعْرِ وَ لَا تَنْثُرْهُ نَثْرَ الرَّمْلِ وَ لَكِنْ أَفْزِعُوا قُلُوبَكُمُ الْقَاسِيَةَ وَ لَا يَكُنْ هَمُّ أَحَدِكُمْ آخِرَ السُّورَةِ.
Abu Abdullah-asws said: Do not ignore the expression, In the name of Allah, the Beneficent, the Merciful, even if it is followed by a poem.[29]
Abu Abdullah-asws Recites Verses of a Poet:
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَلِيٍّ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَعَةُ الْجُرُبَّانِ وَ نَبَاتُ الشَّعْرِ فِي الْأَنْفِ أَمَانٌ مِنَ الْجُذَامِ ثُمَّ قَالَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ وَ لَا تَرَى قَمِيصِي إِلَّا وَاسِعَ الْجَيْبِ وَ الْيَدِ
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Mansour Bin Al Abbas, from Al Hassan Bin Ali Bin Yaqteen, from Amro Bin Ibrahim, from Khalaf Bin Hammad, from Ali Al Qummy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Expansive shirting and the (cutting) the hair growth of the hair in the nose is a safety from the leprosy’. Then he-asws said: ‘Have you not heard the words of the poet – ‘And you will not see my shirt except as wide of the collar and the sleeves’’.[30]
Verses Compiled by Abu Talib-asws:
يَقُولُ اللَّهُمَّ صَدِّقْ وَعْدَكَ فَأَثْبِتْ لِي قَوْلِي وَ انْشُرْ ذِكْرِي وَ شُدَّ عَضُدِي وَ كَانَ هَذَا تَرْدَادَ كَلَامِهِ وَ مَا طَافَ حَوْلَ الْبَيْتِ بَعْدَ رُؤْيَاهُ فِي الْبِئْرِ بِبَيْتِ شِعْرٍ حَتَّى مَاتَ وَ لَكِنْ قَدِ ارْتَجَزَ عَلَى بَنِيهِ يَوْمَ أَرَادَ نَحْرَ عَبْدِ اللَّهِ فَدَفَعَ الْأَسْيَافَ جَمِيعَهَا إِلَى بَنِي الْمَخْزُومِيَّةِ إِلَى الزُّبَيْرِ وَ إِلَى أَبِي طَالِبٍ وَ إِلَى عَبْدِ اللَّهِ فَصَارَ لِأَبِي طَالِبٍ مِنْ ذَلِكَ أَرْبَعَةُ أَسْيَافٍ سَيْفٌ لِأَبِي طَالِبٍ وَ سَيْفٌ لِعَلِيٍّ وَ سَيْفٌ لِجَعْفَرٍ وَ سَيْفٌ لِطَالِبٍ وَ كَانَ لِلزُّبَيْرِ سَيْفَانِ وَ كَانَ لِعَبْدِ اللَّهِ سَيْفَانِ ثُمَّ عَادَتْ فَصَارَتْ لِعَلِيٍّ الْأَرْبَعَةُ الْبَاقِيَةُ اثْنَيْنِ مِنْ فَاطِمَةَ وَ اثْنَيْنِ مِنْ أَوْلَادِهَا فَطَاحَ سَيْفُ جَعْفَر
….Abu Talib-asws says O Allah-azwj, Make your Promise to come true, thus Establish my word, spread the word about me, strengthen my arms. These were his repeated words after his dream in the well, he did not do any Tawaf, while saying lines of poetry until he died. However, he spontaneously read a poem to his sons on the day he wanted to offer AbdAllah-asws, one of his sons as a sacrificial offering.[31]
Earnings of the lamenting woman:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ كَانَتِ امْرَأَةٌ مَعَنَا فِي الْحَيِّ وَ لَهَا جَارِيَةٌ نَائِحَةٌ فَجَاءَتْ إِلَى أَبِي فَقَالَتْ يَا عَمِّ أَنْتَ تَعْلَمُ أَنَّ مَعِيشَتِي مِنَ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ مِنْ هَذِهِ الْجَارِيَةِ النَّائِحَةِ وَ قَدْ أَحْبَبْتُ أَنْ تَسْأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَإِنْ كَانَ حَلَالًا وَ إِلَّا بِعْتُهَا وَ أَكَلْتُ مِنْ ثَمَنِهَا حَتَّى يَأْتِيَ اللَّهُ بِالْفَرَجِ فَقَالَ لَهَا أَبِي وَ اللَّهِ إِنِّي لَأُعْظِمُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَنْ أَسْأَلَهُ عَنْ هَذِهِ الْمَسْأَلَةِ
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Ismail altogether, from Hanaan Bin Sadeyr who said,
‘There was a woman with us in Al-Hayy, and for her is a slave girl, a lamenter. So she came over to my father and said, ‘O uncle! You know that my livelihood is from Allah-azwj Mighty and Majestic, then from this slave girl, the lamenter, and I would love it if you could ask Abu Abdullah-asws about that. So if it was Permissible (fine), or else I would sell her and eat from her price until such time as Allah-azwj Grants me with the relief (alternative source of income)’. So my father said to her, ‘I consider it a big thing that I should ask Abu Abdullah-asws about this question’.
قَالَ فَلَمَّا قَدِمْنَا عَلَيْهِ أَخْبَرْتُهُ أَنَا بِذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ تُشَارِطُ قُلْتُ وَ اللَّهِ مَا أَدْرِي تُشَارِطُ أَمْ لَا فَقَالَ قُلْ لَهَا لَا تُشَارِطُ وَ تَقْبَلُ مَا أُعْطِيَتْ .
He (the narrator) said, ‘So when we proceeded to him-asws, I informed him-asws with that, so Abu Abdullah-asws said: ‘Does she stipulate (a price beforehand)?’ I said, ‘By Allah-azwj! I do not know whether she stipulates or not’. So he-asws said: ‘Tell her not to stipulate, and she can accept whatever is given’.[32]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُذَافِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ سُئِلَ عَنْ كَسْبِ النَّائِحَةِ قَالَ تَسْتَحِلُّهُ بِضَرْبِ إِحْدَى يَدَيْهَا عَلَى الْأُخْرَى
Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Uzafir who said,
‘I heard Abu Abdullah-asws and he-asws had been asked about earnings of the female lamenter, he-asws said: ‘It is Permissible for her to strike with one hand upon the other’ (being righteous) .[33]
The poetry which women sing:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ كَسْبِ الْمُغَنِّيَاتِ فَقَالَ الَّتِي يَدْخُلُ عَلَيْهَا الرِّجَالُ حَرَامٌ وَ الَّتِي تُدْعَى إِلَى الْأَعْرَاسِ لَيْسَ بِهِ بَأْسٌ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ .
A number of our companions, form Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about earning of the singers, so he-asws said: ‘(That singing) at which the men come over to her for is Prohibited, but (that singing) which she is invited to the weddings, there is no problem with it, and these are the Words of Allah-azwj Mighty and Majestic [31:6] And from the people is one who buys amusing discourse to lead astray from Allah’s Way without knowledge’.[34]
عَنْهُ عَنْ حَكَمٍ الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُغَنِّيَةُ الَّتِي تَزُفُّ الْعَرَائِسَ لَا بَأْسَ بِكَسْبِهَا
From him, from Hakam Al Hannat, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The female singer who attends the weddings, there is no problem with her earnings’.[35]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ الْفَضْلِ بْنِ كَثِيرٍ عَنْ حَسَّانَ الْمُعَلِّمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّعْلِيمِ فَقَالَ لَا تَأْخُذْ عَلَى التَّعْلِيمِ أَجْراً قُلْتُ الشِّعْرُ وَ الرَّسَائِلُ وَ مَا أَشْبَهَ ذَلِكَ أُشَارِطُ عَلَيْهِ قَالَ نَعَمْ بَعْدَ أَنْ يَكُونَ الصِّبْيَانُ عِنْدَكَ سَوَاءً فِي التَّعْلِيمِ لَا تُفَضِّلُ بَعْضَهُمْ عَلَى بَعْضٍ .
A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Al Fazl Bin Kaseer, from Hassan Al Muallam who said,
‘I asked Abu Abdullah-asws about the teaching, so he-asws said: ‘Do not take the recompense upon the teaching’. I said, ‘the poetry, and the letter writing and what resembles that, stipulating (a price) upon it (a teaching job)?’ He-asws said: ‘Yes, if there happen to be children in your presence, (treat them) equal in the teaching, not preferring some over the others’.[36]
Example of Forbidden Poetry
ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه (رضي الله عنه)، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر بن محمد، عن أبيه (عليهما السلام)، قال: «لا تسلموا على اليهود، و لا على النصارى، و لا على المجوس، و لا على عبدة الأوثان، و لا على موائد شرب الخمر، و لا على صاحب الشطرنج و النرد، و لا على المخنث، و لا على الشاعر الذي يقذف المحصنات، و لا على المصلي، لأن المصلي لا يستطيع أن يرد السلام، لأن التسليم من المسلم تطوع، و الرد عليه فريضة، و لا على آكل الربا، و لا على رجل جالس على غائط، و لا على الذي في الحمام، و لا على الفاسق المعلن بفسقه».
Ibn babuwayh, from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
(It has been narrated) from Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘Neither send greetings upon the Jews, nor upon the Christians, nor upon the Magians, and upon the idol worshippers, nor upon the drinker of wine upon the table, nor upon the one playing chess and the dice, nor upon the bisexual, nor upon the poet against the chaste (women), nor upon the Praying ones because the Praying one does not have the ability to return the greeting, because the initiation of the greeting is voluntary but (it’s) the response is an Obligation, nor upon the consumer of the interest, nor upon a man seated upon the toilet, nor upon the one who is in the bath, nor upon the self-declared evil-doer’.[37]
(ذلك) يعني ذلك العذاب الذي وجب على هولاء بآثامهم وإجرامهم لمخالفتهم لامامهم، وزوالهم عن موالاة سيد خلق الله بعد محمد نبيه، أخيه وصفيه. (بأن الله نزل الكتاب بالحق) نزل الكتاب الذي توعد فيه من مخالف المحقين وجانب الصادقين، وشرع في طاعة الفاسقين، نزل الكتاب بالحق أن ما يوعدون به يصيبهم ولا يخطئهم. (وإن الذين اختلفوا في الكتاب) فلم يؤمنوا به، قال بعضهم: إنه سحر. وبعضهم: إنه شعر، وبعضهم: إنه كهانة (لفي شقاق بعيد) مخالفة بعيدة عن الحق، كأن الحق في شق وهم في شق غيره يخالفه.
“This is” meaning, that Punishment which was obligated on those due to their sins which emboldened them to oppose their Imam-asws, and their declining the friendship of the Chief of the creation of Allah-azwj after Muhammad-saww His-azwj Prophet-saww, his-saww brother and one with His-azwj qualities. “because Allah has revealed the Book with the truth” Sent down the Book which Promised Punishment to the one who opposed the rightful and stayed away from the truthful, and followed the mischief makers.
Sent down the Book with the truth, that the Promised Punishment will come and there is no error in that. “and surely those who go against the Book” they do not believe in it. Some of them say: ‘This is sorcery’. Some of them: ‘This is poetry’. Some of them: ‘This is foretelling “are in a great opposition.” opposition, far from the truth. When they doubt the truth, their perception takes them further in the opposite direction.[38]
علي بن إبراهيم في (تفسيره)، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: يا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَ الْمَيْسِرُ وَ الْأَنْصابُ وَ الْأَزْلامُ: «أما الخمر فكل مسكر من الشراب، إذا أخمر، فهو حرام، و ما أسكر كثيره فقليله حرام، و ذلك أن أبا بكر شرب قبل أن يحرم الخمر، فسكر، فجعل يقول الشعر، و يبكي على قتلى المشركين، من أهل بدر، فسمعه النبي (صلى الله عليه و آله) فقال: اللهم أمسك على لسانه. فأمسك على لسانه، فلم يتكلم، حتى ذهب عنه السكر، فأنزل الله تحريمها بعد ذلك.
Ali Bin Ibrahim, in his commentary, said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws having said regarding the Words of the High [5:90] O you who believe! Intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows: ‘As for the wine, so it is every intoxicant which is drunk, if it intoxicates, so it is Forbidden. And if a lot of it intoxicates, so a little of it is (also) Forbidden. And it was that Abu Bakr used to drink before the Prohibition of the wine, so he used to be intoxicated. So he went on to say poetry and wept upon the Polytheists who were killed at Badr, and the Prophet-saww heard it, so he-saww said: ‘Our Allah-azwj! Withhold his tongue’. So his tongue has Held, and he did not speak until the intoxication went away from him. So Allah-azwj Revealed its Prohibition after that’.[39]
Words of Amir-ul-Momineen-asws against Tale-telling Poems:
فأنتم شهود كغياب وأحياء كأموات وصم ذوو أسماع، أتلو عليكم الحكمة وأعظكم بالموعظة الشافية الكافية وأحثكم على الجهاد لأهل الجور، فما آتي على آخر كلامي حتى أراكم متفرقين حلقا شتى، تتناشدون الأشعار وتضربون الأمثال وتسألون عن سعر التمر واللبن تبت أيديكم، لقد سئمتم الحرب والاستعداد لها، وأصبحت قلوبكم فارغة من ذكرها، شغلتموها بالأباطيل والأضاليل والأعاليل.
(Amir-ul-Momineen-asws said) So, you are present as if you are absent, and living as if you are dead, and deaf despite having ears. I-asws preach to you the wisdom and preach to you with a preaching which is a sufficient healing, and I-asws urge you towards the Holy War against the people of oppression. I-asws do not reach to the end of my-asws speech and I-asws see you are dispersing in groups. You are reciting the poetry and striking the examples, and asking about the price of the dates and the milk. May your hands be broken. You have got bored of the war and the preparation for it, and your hearts are empty and you have stopped mentioning it. You have busied yourselves with the invalidities and the vanities and the excuses.[40]
Sermon of Amir-ul-Momineen-asws in Al-Basra in refutation of Ibn Al-Aas
فقام علي عليه السلام فقال: العجب لطغاة أهل الشام حيث يقبلون قول عمرو ويصدقونه وقد بلغ من حديثه وكذبه وقلة ورعه أن يكذب على رسول الله صلى الله عليه وآله، وقد لعنه سبعين لعنة ولعن صاحبه الذي يدعو إليه في غير موطن، وذلك أنه هجا رسول الله صلى الله عليه وآله بقصيدة سبعين بيتا، فقال رسول الله صلى الله عليه وآله: (اللهم إني لا أقول الشعر ولا أحله، فالعنه أنت وملائكتك بكل بيت لعنة تترى على عقبه إلى يوم القيامة).
Ali-asws arose and said: ‘The strangeness of the tyrants of Syria for accepting the words of Amro and ratifying him, and it has reached from his narration, and his lies, and I-asws say that he is forging lies against the Rasool Allah-saww who has cursed him with seventy curses, and cursed his companion who called to him in another place, and that he had ridiculed the Rasool Allah-saww by poems in seventy verses. So the Rasool Allah-saww said: ‘Our Allah-azwj, I-saww do not speak poetry nor do I-saww consider it to be permissible, so You-azwj and Your-azwj Angels, Send Curses for each of those verses (he fabricated) and upon his descendants up to the Day of Judgement.[41]
Appendix: Further Verses from the Holy Quran on ‘Poet’ and Poetry
CHAPTER 37 – VERSES 36 – 42
وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ {36}
[37:36] And were saying: Shall we give up our gods for the sake of an insane poet?
[37:37] But, he has come with the Truth and ratified the Rasools [37:38] You will be tasting the painful Punishment [37:39] And you shall not be Recompensed with except (for) what you had been doing [37:40] Except for the sincere servants of Allah [37:41] For them is a known sustenance [37:42] Fruits, and they shall be Honoured
في تفسير على بن ابراهيم: قالوا انكم كنتم تأتوننا عن اليمين يعنى فلانا وفلانا قالوا بل لم تكونوا مؤمنين.
In Tafseer of Ali Bin Ibrahim (Qummi) –
[37:28] They shall say: Surely you used to come to us from the right side Meaning so and so and so and so (first and the second) [37:29] They shall say: But, you did not become Believers’.[42]
وعنه، في (أماليه)، قال: أخبرني محمد بن محمد، قال: أخبرني أبو القاسم جعفر بن محمد بن قولويه، قال: حدثني أبي، عن سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن أبي حمزة الثمالي، عن أبي جعفر محمد بن علي (عليهما السلام)، قال: «قال رسول الله (صلى الله عليه و آله): لا تزول قدم عبد مؤمن يوم القيامة من بين يدي الله عز و جل حتى يسأله عن أربع خصال: عمرك، فيما أفنيته؟ و جسدك، فيما أبليته؟ و مالك، من أين اكتسبته، و أين وضعته؟ و عن حبنا أهل البيت
And from him, in his Amaali, said, ‘Muhammad Bin Muhammad informed me, from Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya, from his father, from Sa’d Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Abu Hamza Al-Sumaly,
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Rasool-Allah-saww said: ‘The feet of a Believing servant would not move on the Day of Judgement from in front of Allah-azwj Mighty and Majestic until he is asked about four things – Your life, regarding what you wasted it? And your body – regarding what did you indulge it in? And your wealth – from where did you attain it, and where did you place it? And about the love for us-asws, the People-asws of the Household’.
. فقال رجل من القوم: و ما علامة حبكم، يا رسول الله؟ فقال: محبة هذا، و وضع يده على رأس علي بن أبي طالب».
So a man from the people said, ‘And what is the sign of your-saww love, O Rasool-Allah-saww?’ So he-saww said: ‘The love for this one’ – and placed his-saww hand upon the head of Ali-asws Bin Abu Talib-asws’.[43]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن محمد بن إسحاق المدني، عن أبي جعفر (عليه السلام)، قال: قوله: أُولئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ فَواكِهُ وَ هُمْ مُكْرَمُونَ، قال: «يعلمه الخدام، فيأتون به إلى أولياء الله قبل أن يسألوهم إياه».
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muhammad Bin Is’haq Al-Madany,
‘Abu Ja’far-asws having said: ‘His-azwj Words [37:41] For them is a known sustenance, he-asws said: ‘The servants know of it, so they bring it to the friend of Allah-azwj before he even asks them for it’.
و أما قوله عز و جل: فَواكِهُ وَ هُمْ مُكْرَمُونَ، قال: «فإنهم لا يشتهون شيئا في الجنة إلا أكرموا به».
And as for the Words of the Mighty and Majestic [37:42] Fruits, and they shall be Honoured, he-asws said: ‘They will not desire anything in the Paradise, except that they will be honoured with it’.[44]
CHAPTER 69 – VERSES 38 TO 52
فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ {38} وَمَا لَا تُبْصِرُونَ {39} إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ {40} وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ {41} وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ {42} تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ {43} وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ {44} لَأَخَذْنَا مِنْهُ بِالْيَمِينِ {45} ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ {46} فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ {47} وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ {48} وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ {49} وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ {50} وَإِنَّهُ لَحَقُّ الْيَقِينِ {51} فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ {52}
[69:38] But nay! I swear by that which you see, [69:39] And by that which you do not see. [69:40] Most surely, it is the Word of an Honoured Messenger, [69:41] And it is not the word of a poet; little it is that you believe [69:42] Nor the word of a soothsayer; little is it that you mind. [69:43] It is a Revelation from the Lord of the Worlds. [69:44] And if he had fabricated against Us some of the sayings, [69:45] We would certainly have seized him by the right hand, [69:46] Then We would certainly have cut off his aorta (vein). [69:47] And not one of you could have withheld Us from him. [69:48] And it is a Reminder for the pious. [69:49] And We know that some of you are beliers. [69:50] And it is a regret to the unbelievers. [69:51] And most surely it is the true certainty [69:52] So Glorify the Name of your Lord, the Magnificent
محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابنا، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي (عليه السلام)، قال: قلت: قوله إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ؟ قال: «يعني جبرئيل عن الله في ولاية علي (عليه السلام)».
Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of our companions, from Ibn Mahboub, from Muhammad Bin Al-Fazeyl,
‘I asked from Abu Al-Hassan-asws, ‘(What about) [69:40] Most surely, it is the Word of an Honoured Messenger?’ He-asws said: ‘It Means Jibraeel-as, from Allah-azwj, regarding the Wilayah of Ali-asws’.
قلت: وَ ما هُوَ بِقَوْلِ شاعِرٍ قَلِيلًا ما تُؤْمِنُونَ؟ قال: «قالوا: إن محمدا كذاب على ربه، و ما أمره الله بهذا في علي. فأنزل الله بذلك قرآنا، فقال: إن ولاية علي تنزيل من رب العالمين، و لو تقول علينا بعض الأقاويل، لأخذنا منه باليمين، ثم لقطعنا منه الوتين.
I said, ‘(What about) [69:41] And it is not the word of a poet; little it is that you believe?’ He-asws said: ‘They were saying, ‘Muhammad-saww is lying (Nouzobillah)[45] against his-saww Lord-azwj. And Allah-azwj has not Commanded by this regarding Ali-asws’. So Allah-azwj Revealed the Quran with that, so He-azwj Said: “[69:43] It the Wilayah of Ali-asws is a Revelation from the Lord of the Worlds. [69:44] And if he had fabricated against Us some of the sayings, [69:45] We would certainly have seized him by the right hand [69:46] Then We would certainly have cut off his aorta
ثم عطف القول: [فقال] إن ولاية علي لتذكرة للمتقين- للعالمين- و إنا لنعلم أن منكم مكذبين، و إن عليا لحسرة على الكافرين، و إن ولاية علي لحق اليقين فسبح- يا محمد- باسم ربك العظيم. يقول: اشكر ربك العظيم الذي أعطاك هذا الفضل».
Then there is Kindness in the Words, so He-azwj Said [69:48] And it the Wilayah of Ali-asws is a Reminder for the pious – to the Worlds [69:49] And We know that some of you are beliers [69:50] And it (Wilayah of) Ali-asws is a regret to the unbelievers. [69:51] And it Wilayah of Ali-asws is the true certainty [69:52] So Glorify – O Muhammad-saww the Name of your Lord, the Magnificent’. He-azwj is Saying: ‘Be thankful to your-saww Lord-azwj the Magnificent, who Gave you-saww this Grace’.[46]
CHAPTER 73 – VERSES 4 TO 6
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا {4} إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا {5} إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا {6}
[73:4] Or add to it, and recite the Quran as it ought to be recited. [73:5] Surely We will be Bringing upon you a weighty Word. [73:6] Surely the rising by night is the firmest way to tread and the best speech.
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن علي بن معبد، عن واصل بن سليمان، عن عبد الله بن سليمان، قال: سألت أبا عبد الله (عليه السلام)، عن قول الله عز و جل: وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا، قال: «قال أمير المؤمنين (صلوات الله عليه): بينه تبيانا و لا تهذه هذ الشعر، و لا تنثره نثر الرمل، و لكن أفزعوا قلوبكم القاسية، و لا يكن هم أحدكم آخر السورة».
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Suleyman who said:
‘I asked Abu Abdullah-asws about the Words of the Mighty and Majestic [73:4] and recite the Quran as it ought to be recited, he-asws said: Amir-ul-Momineen-asws said: ‘In between it are explanations, and do not read at the pace of the poetry, and do not scatter the words like the scattering during the divinations, but it would hurt and make your heart stiff, and do not be concerned at getting to the end of the Chapter’.[47]
CHAPTER 74 – VERSES 11 TO 30
ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا {11} وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا {12} وَبَنِينَ شُهُودًا {13} وَمَهَّدْتُ لَهُ تَمْهِيدًا {14} ثُمَّ يَطْمَعُ أَنْ أَزِيدَ {15} كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا {16} سَأُرْهِقُهُ صَعُودًا {17} إِنَّهُ فَكَّرَ وَقَدَّرَ {18} فَقُتِلَ كَيْفَ قَدَّرَ {19} ثُمَّ قُتِلَ كَيْفَ قَدَّرَ {20} ثُمَّ نَظَرَ {21} ثُمَّ عَبَسَ وَبَسَرَ {22} ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ {23} فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ {24} إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ {25} سَأُصْلِيهِ سَقَرَ {26} وَمَا أَدْرَاكَ مَا سَقَرُ {27} لَا تُبْقِي وَلَا تَذَرُ {28} لَوَّاحَةٌ لِلْبَشَرِ {29} عَلَيْهَا تِسْعَةَ عَشَرَ {30}
[74:11] Leave Me and him whom I created, alone (Al-Waheed), [74:12] And Given him vast riches, [74:13] And sons dwelling in his presence, [74:14] And I adjusted affairs for him adjustably; [74:15] And yet he desires that I should add more! [74:16] By no means! surely he offers opposition to Our Communications. [74:17] I will make a distressing punishment (Saouda) overtake him. [74:18] Surely he reflected and plotted, [74:19] But may he be cursed how he plotted; [74:20] Again, may he be cursed how he plotted; [74:21] Then he looked, [74:22] Then he frowned and scowled, [74:23] Then he turned back and was big with pride, [74:24] Then he said: This is naught but the effects of sorcery [74:25] This is naught but the words of a mortal. [74:26] I will cast him into Hell. [74:27] And what will make you realize what Hell is? [74:28] It leaves anyone nor does it spare anyone [74:29] It scorches the mortal. [74:30] Over it are nineteen.
علي بن إبراهيم: إنها نزلت في الوليد بن المغيرة، و كان شيخا كبيرا مجربا من دهاة العرب، و كان من المستهزئين برسول الله (صلى الله عليه و آله)، و كان رسول الله (صلى الله عليه و آله) يقعد في الحجرة و يقرأ القرآن، فاجتمعت قريش إلى الوليد بن المغيرة فقالوا: يا أبا عبد شمس، ما هذا الذي يقول محمد، أشعر هو أم كهانة أم خطب؟ فقال: دعوني أسمع كلامه.
Ali Bin Ibrahim (Tafseer Qummi) –
It was Revealed regarding Al-Waleed Bin Al-Mugheira, and he was a great experienced Sheikh from the villages of Arabia, and he was from the ones who used to scoff at Rasool-Allah-saww. And Rasool-Allah-saww was seated in the Chamber and reciting the Quran, so the Quraysh gathered around Al-Waleed Bin Al-Mugheira and they said, ‘O Abu Abd Al-Shams! What is this which Muhammad-saww is saying? Is this poetry, or prophecies or sermons?’ He said, ‘Call me to listen to his-saww speech’.
فدنا من رسول الله (صلى الله عليه و آله)، فقال: يا محمد، أنشدني من شعرك. قال: «ما هو شعر، و لكن كلام الله الذي ارتضاه لملائكته و أنبيائه و رسله». فقال: اتل علي منه شيئا. فقرأ عليه رسول الله (صلى الله عليه و آله) حم السجدة، فلما بلغ قوله: فَإِنْ أَعْرَضُوا يا محمد، يعني قريشا فَقُلْ أَنْذَرْتُكُمْ صاعِقَةً مِثْلَ صاعِقَةِ عادٍ وَ ثَمُودَ «1» فاقشعر الوليد، و قامت كل شعرة على رأسه و لحيته، و مر إلى بيته، و لم يرجع إلى قريش من ذلك.
He went with a delegation to Rasool-Allah-saww, so he said, ‘O Muhammad-saww! Sing to me with your-saww poetry’. He-saww said: ‘This is not poetry, but it is the Speech of Allah-azwj which He-azwj has Chosen for His-azwj Angels, and His-azwj Prophets-as, and His-azwj Messengers-as’. So he said, ‘Recite something from it’. So Rasool-Allah-saww recited [41:1] Ha Mim. So when he-saww reached His-azwj Words [41:13] But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt (which fell of old upon the tribes) of A’ad and Thamud, Al-Waleed trembled, and all the hair on his head stood up, and went to his house, and did not return to the Quraysh from that (day)’.
فمشوا إلى أبي جهل، فقالوا: يا أبا الحكم، إن أبا عبد شمس صبا إلى دين محمد، أما تراه لم يرجع إلينا؟ فغدا أبو جهل إلى الوليد، فقال [له]: يا عم، نكست رؤوسنا و فضحتنا، و أشمت بنا عدونا، و صبوت إلى دين محمد! فقال: ما صبوت إلى دينه، و لكني سمعت [منه] كلاما صعبا تقشعر من الجلود. فقال له أبو جهل: أخطب هو؟ قال: لا، إن الخطب كلام متصل، و هذا كلام منثور، و لا يشبه بعضه بعضا. قال: فشعر هو؟ قال: لا، أما إني قد سمعت أشعار العرب بسيطها و مديدها و رملها و رجزها و ما هو بشعر، قال: فما هو؟ قال: دعني أفكر فيه.
So they went to Abu Jahl and said, ‘O Abu Al-Hakam! Abu Abd Al-Shams has aspired to the Religion of Muhammad-saww. Have you not seen that he never returned to us?’ The next day Abu Jahl went to Al-Waleed and said to him, ‘O uncle, you have lowered our heads and exposed us, our enemies are gloating over us, and you have aspired to the Religion of Muhammad-saww!’ So he said, ‘I have not aspired to his-saww Religion, but I heard from him-saww such difficult speech which shivered the skin’. Abu Jahl said to him, ‘He-saww was preaching?’ He said, ‘No. A sermon is a continuous speech, this was a prose speech, and there is no resemblance to each other’. He said, ‘It was poetry?’ He said, ‘No. But I have heard the poems of the Arabs, their simple ones, and their prolonged ones, and battle slogans, and whatever poems which they recited’. He said, ‘So what was it?’ He said, ‘Leave me. I want to ponder over it’.[48]
[1] Bihar Al Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 39
[2] UYUN AKHBAR AL-REZA, H. 24-1
[3] Bihar Al Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 34 H 1171
[4] Rijal al‑Shaikh al‑ Tusi pg. 189
[5] معاني الأخبار: 385/ 19.
[6] تأويل الآيات 1: 399/ 28
[7] Tafseer Imam Hassan Al Askariasws– S 40
[8] تفسير القمّي 2: 216
[9] الكافي (ط – الإسلامية)، ج4، ص: 88, Al Kafi – V 4 – The Book of Fasts Ch 11 H 6
[10]This is recorded on p. 118, Vol. 15, of Al-Aghani and also on p. 27, Vol. 2, of Ma`hid al-Tansis
[11] This statement is quoted on p. 5 of `Uyãn Akhbar Al-Rezaasws by al-Sadãq.
[12] الباب الثالث و الثلاثون من قال في الحسينع شعرا فبكى و أبكى, H. 1, كامل الزيارات، النص، ص: 105
[13] الباب الثالث و الثلاثون من قال في الحسينع شعرا فبكى و أبكى, H.2, كامل الزيارات، النص، ص: 105
[14] الباب الثالث و الثلاثون من قال في الحسينع شعرا فبكى و أبكى,H3, كامل الزيارات، النص، ص: 105
[15] الباب الثالث و الثلاثون من قال في الحسينع شعرا فبكى و أبكى,H6, كامل الزيارات، النص، ص: 105
[16]This Verse is the answer from Prophet Yaqub (in the Holy Quran) to his sons when they said: ‘By Allah! You will not cease remembering Yusuf till you are on the verge of death, or until you die (12:85)
[17] كامل الزيارات، النص، ص: 107, chapter 35, H. 1.
[18] كامل الزيارات، النص، ص: 109, chapter 36, H. 3
[19] Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 17 H 1
[20] Rijal al‑Shaikh al‑ Tusi pg. 189
[21] Mustadrak al‑Wasail, vol 10, pg. 386
[22] الكافي (ط – الإسلامية)، ج5، ص: 117, Al Kafi – V 5 – The Book of Subsistence Ch 35 H 1
[23] Al Kafi – V 5 – The Book of Subsistence Ch 35 H 2
[24] Al-Kafi, vol, 2, H. 2113, Ch. 77, h 5
[25] UYUN AKHBAR AL-REZA, H. 24-1
[26]الكافي (ط – الإسلامية)، ج2، ص: 596 , H. 1.
[27] (تفسير القمّي 2: 390.)
[28] تأويل الآيات 1: 349/ 37
[29]الكافي (ط – الإسلامية)، ج2، ص: 614 , H.1
[30] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 8
[31] الكافي (ط – الإسلامية)، ج4، ص: 221
[32] Al Kafi – V 5 – The Book of Subsistence Ch 35 H 3
[33] Al Kafi – V 5 – The Book of Subsistence Ch 35 H 4
[34] Al Kafi – V 5 – The Book of Subsistence Ch 37 H 1
[35] Al Kafi – V 5 – The Book of Subsistence Ch 37 H 2
[36] Al Kafi – V 5 – The Book of Subsistence Ch 38 H 1
[37] الخصال: 484/ 57
[38] Tafseer Imam Hassan Askariasws, H. 352
[39] تفسير القمّي 1: 180 (Extract)
[40] Kitab Sulym ibn Qais Hilali, H. 12.
[41] كتاب سليم بن قيس الهلالي، ج2، ص: 737, H. 22.
[42] Tafseer Noor Al Saqalayn – CH 37 H 27
[43] أمالي الطوسي 1: 124
[44] الكافي 8: 95/ 69.
[45] God forbid
[46] (الكافي 1: 359/ 91.)
[47] (الكافي 2: 449/ 1)
[48] تفسير القمّي 2: 393