AL-LAHAB (Chapter 111)

CHAPTER 111

AL-LAHAB

(Name of a Disbeliever)

(5 VERSES)

VERSES 1 – 5

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Sura Al-Lahab (5 verses) was revealed in Makkah. Abu Lahab^-la used to be wealthy and he gathered with the Quraysh in the House of Assembly and pledged allegiance to them to kill Prophet Muhammad^-saww. So, Allah^-azwj said: His^-la wealth and what he^‑la has earned will not avail him. He^-la will burn in a blazing Fire that will burn him^-la and his^-la wife, the carrier of firewood. The name of his^-la wife was Umm Jamil bint Sakhr. She^-la used to gossip about Rasool Allah^-saww, and convey his^-saww news to the infidels. She^-la was a carrier of firewood, meaning she^-la collected firewood to harm Rasool Allah^-saww, around her neck was a rope of Masad, meaning fire. Abu Lahab’s name was Abd Manaf, so Allah^-azwj Gave him^-la this nickname (Lahab) because Manaf was an idol that they worshipped.^[1]

MERITS

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة لم يجمع الله بينه و بين أبي لهب

And from Khawaas Al Quran,

It has been reported from the Prophet^-saww having said: ‘One who recites this Chapter (Surah Al-Lahab^-la), will never be Gathered together with Abu Lahab^-la by Allah^-azwj.

و من قرأها على الأمغاص التي في البطن سكنت بإذن الله تعالى، و من قرأها عند نومه حفظه الله

And one who recites it during the colic which is in the stomach, will settle by the Permission of Allah^-azwj the Exalted, and one who recites it just before his sleep Allah^‑azwj will Protect him’.[2]

ابن بابويه: بإسناده، عن أبي عبد الله (عليه السلام)، قال: «إذا قرأتم (تبت يدا أبى لهب و تب) فادعوا على أبي لهب، فإنه كان من المكذبين الذين يكذبون بالنبي (صلى الله عليه و آله) و بما جاء به من عند الله عز و جل

Ibn Babuwayh by his chain,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you recite: May both the hands of Abu Lahab perish, and (so would) he! [111:1], then supplicate against Abu Lahab^-la for he was among the beliers who belied the Prophet^-saww and by what had come on him^-saww from the Presence of Allah^-azwj Mighty and Majestic’.[3]

سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: صَعِدَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ ذَاتَ يَوْمٍ الصَّفَا فَقَالَ: يَا صَبَاحَاهْ‏ فَأَقْبَلَ إِلَيْهِ قُرَيْشٌ فَقَالُوا: مَا لَكَ؟

Saeed Bin Jubeyr, from Ibn Abbas who said,

‘Rasool-Allah^-saww ascended Al-Safa one day, and he^-saww said: ‘O Sabahahu!’[4] So the Quraysh turned to face him, and they said, ‘What is the matter with you^-saww?’

فَقَالَ: أَ رَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ الْعَدُوَّ مُصْبِحُكُمْ أَوْ مُمْسِيكُمْ أَ مَا تُصَدِّقُونَ؟ قَالُوا: بَلَى،

He^-saww said: ‘What is your view if I^-saww were to inform you that the enemy is about to pounce on you all or welcome you, will you not ratify me^-saww?’ They said, ‘Yes (we would)’.

قَالَ: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ

He^-saww said: ‘So I^-asws am a warner to you all. In my^-saww hands is a severe Punishment’.

فَقَالَ أَبُو لَهَبٍ: تَبّاً لَكَ لِهَذَا دَعَوْتَنَا جَمِيعاً

Abu Lahab^-la said, ‘Perishing be for you^-saww for this call to us all’.

فَأَنْزَلَ اللَّهُ هَذِهِ السُّورَةَ أَوْرَدَهُ.

Allah^-azwj Revealed this Surah (Al-Lahab)’.[5]

VERSES 1 – 5

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ  {1}

May both the hands of Abu Lahab perish, and (so would) he! [111:1]

In Arabic culture, ‘hands’ mean the power, the strength, the resources, e.g.,

ابن بابويه، قال: حدثنا علي بن أحمد بن محمد بن عمران الدقاق (رحمه الله)، قال: حدثنا محمد ابن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل، قال: حدثنا الحسين بن الحسن، قال: حدثنا بكر، عن أبي عبد الله البرقي، عن عبد الله بن بحر، عن أبي أيوب الخزاز، عن محمد بن مسلم، قال: سألت أبا جعفر (عليه السلام) فقلت: قوله عز و جل: يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ؟

Ibn Babuwayh said, ‘It was narrated to us by Ali Bin Ahmad Bin Muhammad Bin Umran Al Daqaq, from Muhammad Ibn Abu Abdullah Al Kufy, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr, from Abu Abdullah Al Barqy, from Abdullah Bin Bahr, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws, so I said, ‘The Words of the Mighty and Majestic: He said: O Iblees! What prevented you performing Sajda to what I Created with My Two hands? [38:75]’.

فقال: «اليد في كلام العرب القوة و النعمة. قال: وَ اذْكُرْ عَبْدَنا داوُدَ ذَا الْأَيْدِ و قال: وَ السَّماءَ بَنَيْناها بِأَيْدٍ أي بقوة وَ إِنَّا لَمُوسِعُونَ و قال: وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ أي قواهم. و يقال: لفلان عندي يد بيضاء، أي نعمة

So, he^-asws (Imam) said: ‘The ‘hand’ in the speech of the Arabs is (means) the strength and the favour. He^-azwj Said: and remember Our servant Dawood, the possessor of the hand (strength) [38:17]. And Said: And the sky, We Built it by Hand  – i.e., by Strength and We are the Expanders [51:47]. And Said: and He Supported them with a Spirit from Him [58:22], i.e., Strengthened them. And it is said, ‘For so and so there is a white hand with me’, i.e. a favour’.[6]

وَ فِي رِوَايَةِ الْبَرَاءِ بْنِ عَازِبٍ وَ ابْنِ عَبَّاسٍ‏ أَنَّهُ بَدَرَهُمْ أَبُو لَهَبٍ فَقَالَ هَذَا مَا سَحَرَكُمْ بِهِ الرَّجُلُ ثُمَّ قَالَ لَهُمُ النَّبِيُّ ص إِنِّي بُعِثْتُ إِلَى الْأَسْوَدِ وَ الْأَبْيَضِ وَ الْأَحْمَرِ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَنْذِرَ عَشِيرَتِيَ الْأَقْرَبِينَ وَ إِنِّي لَا أَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئاً إِلَّا أَنْ تَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ

And in a report of Al Bara’a Bin Aazib and Ibn Abbas,

‘Abu Lahab^-la rushed them saying, ‘This is what the man^-saww has bewitched you all with’. The Prophet^-saww said to them: ‘I^-saww have been Sent to the black and the white and the red. Allah^-azwj has Commanded me^-saww to warn my^-saww near of kin, and I^-saww cannot control anything for you all from Allah^-azwj except that you should be saying, ‘There is no god except Allah^-azwj’’.

فَقَالَ أَبُو لَهَبٍ أَ لِهَذَا دَعَوْتَنَا ثُمَّ تَفَرَّقُوا عَنْهُ فَنَزَلَتْ‏ تَبَّتْ يَدا أَبِي لَهَبٍ وَ تَبَ‏

Abu Lahab^-la said, ‘Is it for this you^-saww have called us?’ Then they dispersed from him^-saww. It was Revealed: May both the hands of Abu Lahab perish, and (so would) he! [111:1].

ثُمَّ دَعَاهُمْ دَفْعَةً ثَانِيَةً وَ أَطْعَمَهُمْ وَ سَقَاهُمْ ثُمَّ قَالَ لَهُمْ يَا بَنِي عَبْدِ الْمُطَّلِبِ أَطِيعُونِي تَكُونُوا مُلُوكَ الْأَرْضِ وَ حُكَّامَهَا وَ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا جَعَلَ لَهُ وَصِيّاً أَخاً وَ وَزِيراً فَأَيُّكُمْ يَكُونُ‏ أَخِي وَ وَزِيرِي وَ وَصِيِّي وَ وَارِثِي وَ قَاضِي دَيْنِي

Then he^-saww called them for a second time and fed them and quenched them. Then he^-saww said to them: ‘O clan of Abdul Muttalib^-asws! Obey me^-saww, you will become kings of the earth, and their rulers, and Allah^-azwj did not Send any Prophet^-as except He^-azwj Made a successor^-as to be for him^-as, a brother, a Vizier. Which one of you would happen to be my^-saww brother, and my^-saww Vizier, and my^-saww successor, and my^-saww inheritor, and payer of my^-saww debts.

وَ فِي رِوَايَةِ الطَّبَرِيِّ عَنِ ابْنِ جُبَيْرٍ وَ ابْنِ عَبَّاسٍ‏ فَأَيُّكُمْ يُؤَازِرُنِي عَلَى هَذَا الْأَمْرِ عَلَى أَنْ يَكُونَ أَخِي وَ وَصِيِّي وَ خَلِيفَتِي فِيكُمْ فَأَحْجَمَ الْقَوْمُ‏

And in a report of Al Tabari, from Ibn Jubeyr, and Ibn Abbas,

‘Which one of you would support me^-saww upon this matter, upon that he would be my^-saww brother, and my^-saww successor, and my^-saww caliph among you all?’ The people recoiled’’.^[7]

وَ فِي رِوَايَةِ أَبِي بَكْرٍ الشِّيرَازِيِّ عَنْ مُقَاتِلٍ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ وَ فِي مُسْنَدِ الْعَشَرَةِ وَ فَضَائِلِ الصَّحَابَةِ عَنْ أَحْمَدَ بِإِسْنَادِهِ عَنْ رَبِيعَةَ بْنِ نَاجِدٍ عَنْ عَلِيٍّ ع‏ فَأَيُّكُمْ يُبَايِعُنِي عَلَى أَنْ يَكُونَ أَخِي وَ صَاحِبِي فَلَمْ يَقُمْ إِلَيْهِ أَحَدٌ وَ كَانَ عَلِيٌّ أَصْغَرَ الْقَوْمِ يَقُولُ أَنَا فَقَالَ فِي الثَّالِثَةِ أَجَلْ وَ ضَرَبَ بِيَدِهِ عَلَى يَدِ [يَدَيْ‏] أَمِيرِ الْمُؤْمِنِينَ

And in a report of Abu Bakr Al Shirazi, from Muqatil, from Al Zahhak, from Ibn Abbas, and in (the book) ‘Musnad Al Ashra’, and (the book) ‘Fazaail Al Sahaba’, from Ahmad by his chain, from Rabie Bin Nahid,

‘From Ali^-asws: (He^-saww said): ‘Which one of you would pledge to me^-saww upon that he would be my^-saww brother, and my^-saww companion?’ But no one stood up to him^-saww, and Ali^-asws was the youngest of the people, saying, ‘I^-asws will!’ He^-saww said during the third: ‘Yes!’, and he^-saww struck his^-as hand upon the hand of Amir Al-Momineen^‑asws’’.^[8]

وَ مِنْ تَارِيخِ الطَّبَرِيِ‏ فَأَحْجَمَ الْقَوْمُ فَقَالَ عَلِيٌّ أَنَا يَا نَبِيَّ اللَّهِ أَكُونُ وَزِيرَكَ عَلَيْهِ فَأَخَذَ بِرَقَبَتِي ثُمَّ قَالَ هَذَا أَخِي وَ وَصِيِّي وَ خَلِيفَتِي فِيكُمْ فَاسْمَعُوا لَهُ وَ أَطِيعُوا

And from the book ‘Tareekh’ of Tabari – The people recoiled. Ali^-asws said: ‘I^-asws will, O Prophet^-saww of Allah^-azwj! I^-asws will become your^-saww Vizier upon it’. He^-saww grabbed my^-asws neck, then said: ‘This is my^-saww brother, and my^-saww successor, and my^-saww caliph among you, therefore listen to him^-asws and obey!’

قَالَ فَقَامَ الْقَوْمُ يَضْحَكُونَ فَيَقُولُونَ لِأَبِي طَالِبٍ قَدْ أَمَرَ أَنْ تَسْمَعَ لِابْنِكَ وَ تُطِيعَ

He (the historian) said, ‘The people stood up laughing (mocking), and they were saying to Abu Talib^-asws, ‘He^-saww has ordered that you^-as listen to your^-as son^-asws and obey!’’^[9]

مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ {2}

His wealth and what he earns will not avail him [111:2]

سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ {3}

He shall be arriving at a Fire with flames [111:3]

وَامْرَأَتُهُ َمَّالَةَ الْحَطَبِ {4}

And his wife bearing the firewood [111:4]  

فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ {5}

In her neck being a rope of palm fibre [111:5]

سعد بن عبد الله: عن علي بن إسماعيل بن عيسى، و محمد بن الحسين بن أبي الخطاب، عن أحمد بن النضر الخزاز، عن عمرو بن شمر، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، قال: «صلى رسول الله (صلى الله عليه و آله) ليلة فقرأ: تَبَّتْ يَدا أَبِي لَهَبٍ فقيل لأم جميل امرأة أبي لهب: إن محمدا لم يزل البارحة يهتف بك و بزوجك في صلاته

Sa’d Bin Abdullah, from Ali Bin Ismail Bin Isa, and Muhammad bin Al Husayn Bin Abu Al Khataab, from Ahmad Bin Al Nazar Al Khazaaz, from Amro Bin Shimr, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww prayed Salat at night and recited: May both the hands of Abu Lahab perish, and (so would) he! [111:1]. So, it was said to Umm Jameel, the wife of Abu Lahab, ‘This Muhammad^-saww is still (supplicating) against you and your husband in his^-saww Salats until yesterday.’

فخرجت تطلبه و هي تقول: لئن رايته لاسمعنه، و جعلت تقول: من أحس لي محمدا؟ فانتهت إلى النبي (صلى الله عليه و آله) و أبو بكر جالس معه إلى جنب حائط،

She went out seeking him^-saww saying, ‘When I see, I shall not listen to him.’ And she went around asking, ‘Who will tell me where Muhammad^-saww is?’ Eventually, she ended up coming to the Prophet^-saww and Abu Bakr was sitting with him^-saww to the side of a wall.

فقال أبو بكر: يا رسول الله، لو تنحيت، هذه أم جميل و أنا خائف أن تسمعك ما تكرهه

Abu Bakr said, ‘O Rasool-Allah^-saww, if you^-saww could hold back. This is Umm Jameel and I am afraid that she might hear what you^-saww are reciting and she would not leave you^-saww.’

فقال: إنها لم ترني و لن تراني. فج

He^-saww said: ‘She does not see me^-saww and will not see me^-saww.’

اءت حتى قامت عليهما، فقالت: يا أبا بكر، رأيت محمدا؟ فقال: لا. فمضت

She came up until she stood in front of them both. She said, ‘O Abu Bakr, have you seen Muhammad^-saww?’ He said, ‘No.’ She left.

قال أبو جعفر (عليه السلام): «ضرب بينهما حجاب أصفر

Abu Ja’far^-asws said: ‘A yellow veil had been struck between them.’[10]

في قرب الاسناد باسناده إلى ابى الحسن موسى بن جعفر عليه السلام حديث طويل يذكر فيه آيات النبي صلى الله عليه وآله وفيه: من ذلك ان ام جميل امرأة ابى لهب أتته حين نزلت سورة تبت ومع النبي صلى الله عليه وآله أبو بكر بن ابى قحافة، فقال: يا رسول الله هذا ام جميل محفظة أي مغضبة تريدك ومعها حجر تريد ان ترميك به ؟

In (the book) Qurb Al Asnaad with its chain going up to –

‘Al-Hassan^-asws Musa^-asws Bin Ja’far^-asws in a lengthy Hadeeth in which are mentioned the Miracles of the Prophet^-saww and in which is – ‘Umm Jameel the wife of Abu Lahab, when this Chapter (Surah Al-Lahab), passed by, and with the Prophet^-saww was Abu Bakr Ibn Abu Qohafa who said, ‘O Rasool-Allah^-saww! This Umm Jameel is hiding her anger and she has a stone intending to hit you^-saww with it’.

فقال: انها لا تراني فقالت: لابي بكر اين صاحبك ؟ قال حيث شاء الله قالت: جئته ولو اراه لرميته فانه هجاني واللات والعزى انى لشاعرة

He^-saww said: ‘She does not see me’. She said to Abu Bakr, ‘Where is your companion^-saww?’ He said, ‘Wherever Allah^-azwj Desires him^-saww to be’. She said, ‘I came and if I were to see him^-saww I shall stone him^-saww for ridiculing me and Al-Laat and Al-Uzza’.

فقال أبو بكر: يا رسول الله لم ترك، قال: لاضرب الله بينى وبينها حجابا

Abu Bakr said, ‘O Rasool-Allah^-saww! Why did she avoid you^-saww?’ He^-saww said: ‘Allah^-azwj Struck a veil between myself^-saww and her’.[11]

Invitation to the near relatives

وفيه عند قوله تعالى: ” وانذر عشيرتك الاقربين ” وعن ابن عباس قال: لما نزلت هذه الاية صعد رسول الله صلى الله عليه وآله على الصفا فقال: يا صباحاه، فاجتمعت إليه قريش فقالوا: مالك

And about the Verse and it is from Ibn Abbas who said,

‘When this Verse: And warn your kindred, the near ones! [26:214], was Revealed, Rasool-Allah^-saww gathered the people at Al-Safa and said: ‘O companions! The Quraysh gathered around him^-saww and said, ‘What is the matter with you^-saww?’

فقال ؟ ارايتكم ان اخبرتكم ان العدو مصبحكم وممسيكم ما كنتم تصدقونني ؟ قالوا: بلى قال: ” فانى نذير لكم بين يدى عذاب شديد “

He^-saww said: ‘Do you see that if I^-saww were to inform you that your enemies are preparing to attack you will you ratify?’ They said, ‘Yes’. He^-saww said: ‘I^-saww hereby warn you of a grievous punishment in front of you’.

قال أبو لهب: تبا لك ألهذا دعوتنا جميعا ؟ فانزل الله عزوجل تبت يدا ابى لهب

Abu Lahab^-la said, ‘Woe unto you for calling all of us for this.’ Allah^-azwj Mighty and Majestic Sent down: May both the hands of Abu Lahab perish, and (so would) he! [111:1]’.[12]

الشيخ الفاضل عمر بن إبراهيم الأوسي: قال: روي عن أمير المؤمنين (عليه السلام): «لما نزلت سورة الشعراء في آخرها آية الإنذار وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ أمرني رسول الله (صلى الله عليه و آله)، و قال: يا علي، اطبخ و لو كراع شاة، و لو صاعا من طعام و قعبا من لبن، و اعمد إلى قريش

Al-Sheykh Al-Fazel Umar Bin Ibrahim Al-Awsy said,

‘It has been reported from Amir-Al-Momineen^-asws having said: ‘When Surah Al-Shoara was Revealed, at its end was the Verse of the Warning: And warn your kindred, the near ones! [26:214], Rasool-Allah^-saww instructed me^-asws and said: ‘O Ali^-asws! Cook, even if it is a leg of a lamb, and even if is a measure of food, and a cup of milk, and extend it to the Quraysh’.

قال: فدعوتهم و اجتمعوا أربعين بطلا بزيادة، و كان فيهم أبو طالب و حمزة و العباس، فحضرت ما أمرني به رسول الله (صلى الله عليه و آله) معمولا، فوضعته بين أيديهم، فضحكوا استهزاء، فأدخل إصبعه رسول الله (صلى الله عليه و آله) بأربعة جوانب الجفنة، فقال: كلوا و قولوا: بسم الله الرحمن الرحيم.

He^-asws said: ‘So I^-asws invited them, and more than forty of their notables gathered, and among them was Abu Talib^-asws, and Hamza^-asws, and Al-Abbas. I^-asws presented with what Rasool-Allah^-saww had Instructed me^-asws with and placed it in front of them. They laughed in ridicule. So Rasool-Allah^-saww (circled) his^-saww finger in four sides of the bowl and said: ‘Eat and say, ‘In the Name of Allah^-azwj the Beneficent the Merciful’.

فقال أبو جهل: يا محمد، ما نأكل، و أحدنا يأكل الشاة مع أربعة أصوع من الطعام! فقال: كل و أرني أكلك

Abu Jahl Said, ‘O Muhammad^-saww! What do we eat, and one of us eats four times as much sheep at mealtimes’. He^-saww said: ‘Eat, and show me^-saww your eating (capability)’.

فأكلوا حتى تملؤوا، و أيم الله ما يرى أثر أكل أحدهم، و لا نقص الزاد، فصاح بهم رسول الله (صلى الله عليه و آله): كلوا. فقالوا: و من يقدر على أكثر من هذا؟ فقال: ارفعه يا علي. فرفعته، فدنا منهم محمد (صلى الله عليه و آله)، و قال: يا قوم اعملوا أن الله ربي و ربكم. فصاح أبو لهب، و قال: قوموا إن محمدا سحركم

So they ate until they were full up, and I^-asws swear upon Allah^-azwj, not one of them saw the impact (in the bowl) of the eating, nor did the food diminish. So Rasool-Allah^-saww asked them: ‘Eat!’ So they said, ‘And who has ability to eat more than this?’ So he^-saww said: ‘Raise it (the food), O Ali^-asws’. So I^-asws raised it, and Muhammad^-saww approached them and said: ‘O people! It has been Done by Allah^-azwj, my^-saww Lord^-azwj and your Lord^-azwj’. Abu Lahab shouted and said, ‘Arise, for Muhammad^-saww has bewitched you all!’

فقاموا و مضوا فاستعقبهم علي بن أبي طالب، و أراد أن يبطش بهم، فقال له رسول الله (صلى الله عليه و آله): لا يا علي، ادن مني. فتركهم و دنا منه، فقال له: أمرنا بالإنذار لا بذات الفقار، لأن له وقتا، و لكن اعمل لنا من الطعام مثل ما عملت، و ادع لي من دعيت، فلما أتى غد، فعلت ما بالأمس فعلت.

So they stood up and left, and Ali^-asws Bin Abu Talib^-asws followed behind them, wanting to reply to them. So Rasool-Allah^-saww said: ‘No, O Ali^-asws! Come near me^-saww’. So he^-asws left them and went near him^-saww. He^-saww said to him^-asws: ‘We^-saww have been Commanded to warn them, not by the Zulfiqar (sword), because for them is time (respite). But, make for us^-saww from the food, similar to what you^-asws did, and invite for me^-saww whom you^-asws invited’. So I^-asws did what I^-asws had done the day before’.

فلما اجتمعوا و أكلوا كما أكلوا. قال لهم رسول الله (صلى الله عليه و آله): ما أعلم شابا من العرب جاء قومه بأفضل ما جئتكم به من أمر الدنيا و الآخرة. قيل: فقال أبو جهل: قد شغلنا أمر محمد، فلو قابلتموه برجل مثله يعرف السحر و الكهانة، لكنا استرحنا

When they gathered, and eaten like what they had eaten before, Rasool-Allah^-saww said to them: ‘I^-saww do not know of a young man from the Arabs who has come to his people with something better than what I^-saww have come to you from the affairs of the world and the Hereafter’. Abu Jahl said, ‘The matter of Muhammad^-saww has pre-occupied us, so if you were to come across a man like him^-saww you will recognise the sorcery and the sooth-saying, we would be relieved’.

فقطع كلامه عتبة بن ربيعة، و قال: و الله إني لبصير بما ذكرته. فقال: لم لا تباحثه؟ قال: حاشا أن كان به ما ذكرت، فقال له: يا محمد، أنت خير أم هاشم؟ أنت خير أم عبد المطلب؟ أنت خير أم عبد الله؟ أنت خير أم علي بن أبي طالب، دامغ الجبابرة، قاصم أصلاب أكبرهم؟

Utba Bin Rabi’a cut off his speech and said, ‘By Allah^-azwj, we have seen what you are mentioning’. He said, ‘So why did you not discuss it?’ He said, ‘God forbid it should be what you mentioned’. He said to him^-saww, ‘O Muhammad^-saww! Are you^-saww better or Hashim^-asws? Are you^-saww better of Abdul Muttalib^-asws? Are you^-saww better or Abdullah^-asws? Are you^-saww better or Ali^-asws Bin Abu Talib^-asws, the silencer of the tyrants, breaker of the backbones of their great ones?’

فلم تضل آبائنا و تشتم آلهتنا، فإن كنت تريد الرئاسة عقدنا لك أولويتها، و كن رئيسا لنا ما بقيت و إن كان بك الباه زوجناك عشرة نسوة من أكبرنا. و إن كنت تريد المال جمعنا لك من أموالنا ما يغنيك أنت و عقبك من بعدك، فما تقول؟

You^-saww have not deviated from faulting our forefathers and cursing our gods, so if you^-saww wanted the government, we will give you^-saww priority for its presidency, and the leadership, (and) for us would be with what remained. And if it were desire (of women), we would get you^-saww to be married to ten women from our great ones. And if it was wealth that you wanted, we would gather for you^-saww from our wealth what would make you^-saww needless, you^-saww as well as your^-saww posterity from after you^-saww. So what do you^-saww say?’

فقال (صلى الله عليه و آله): بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حم، تَنْزِيلٌ مِنَ الرَّحْمنِ الرَّحِيمِ كِتابٌ فُصِّلَتْ آياتُهُ قُرْآناً عَرَبِيًّا إلى آخر الآية، فإن أعرضوا فقل أنذرتكم صاعقة مثل صاعقة عاد و ثمود

So he^-saww said: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. A Revelation from the Beneficent, the Merciful [41:2] A Book, its Verses are detailed. An Arabic Quran [41:3] – up to the end of the last Verse (being) But if they turn aside, then say: ‘I warn you of a thunderbolt like the thunderbolt (which struck the people of) Aad and Samood [41:13].

فأمسك عتبة على فيه، و رجع فناشده بالله اسكت، فسكت، و قام و مضى، فقام من كان حاضرا خلفه فلم يلحقوه، فدخل و لم يخرج أبدا، فغدوه قريش، فقال أبو جهل: قوموا بنا إليه. فدخلوا و جلسوا

So, Abu Jahl placed his hand upon Utba’s mouth and returned, and he adjured him with Allah^-azwj to be quiet, so he was silent, and he arose and left, and the one who were present went behind him. They did not meet him, for he entered (his house) and did not come out at all. So, when it was the morning, the Quraysh went to him, Abu Jahl said, ‘Arise with us to go to him’. So they came up to him and were seated.

فقال أبو جهل: يا عتبة، محمد سحرك. فقام قائما على قدميه، و قال: يا لكع الرجال، و الله لو لم تكن ببيتي لقتلتك شر قتلة، يا ويلك. قلت: محمد ساحر كاهن شاعر، سرنا إليه، سمعناه تكلم بكلام من رب السماء، فحلفته و أمسك، و قد سميتموه الصادق الأمين، هل رأيتم منه كذبة؟ و لكني لو تركته يتمم ما قرأ لحل بكم العذاب و الذهاب

So Abu Jahl said, ‘O Utba! Muhammad^-saww has bewitched you’. He stood upright upon his feet and said, ‘O men! By Allah^-azwj! If you were not in my house I would have killed you with an evil killing. O woe be unto you all! You say, ‘Muhammad is a sorcerer, a soothsayer, a poet’. We went to him^-saww, we heard his^-saww speech with a speech from the Lord^-azwj of the sky. So I adjured and I grabbed you, and I had heard the truthful, the trustworthy. Did you see lies from it? But if you had left him^-saww to complete what he^-saww was reciting, the Punishment would have befallen upon you’.[13]

و في (تفسير الخرگوشي): عن ابن عباس، و ابن جبير، و أبي مالك، و في (تفسير الثعلبي): عن البراء بن عازب: فقال علي، و هو أصغر القوم: «أنا يا رسول الله». فقال: «أنت». فلذلك كان وصيه. قالوا: فقام القوم، و هم يقولون لأبي طالب: أطع ابنك فقد أمر عليك

And in the commentary of Al Khargoushy, from Ibn Abbas, and Ibn Khaybar, and Abu Maalik, and in the commentary of Al Sa’alby, from Al Bar’a Bin Aazib, who has said:

‘Ali^-asws (Ibn Abi Talib^-asws) said, and he^-asws was the youngest one of the group: ‘I^-asws, O Rasool-Allah^-saww! So he^-saww said: ‘(Yes), you^-asws!’ So that is why he^-asws is his^-saww successor. The group stood up to leave, and they were saying to Abu Talib^-asws, ‘Obey your^-asws son^-asws, for he^-asws has command over you^-asws’.[14]

(تاريخ الطبري): عن ربيعة بن ناجد: أن رجلا قال لعلي (عليه السلام): يا أمير المؤمنين، بم ورثت ابن عمك دون عمك؟ فقال (عليه السلام)- بعد كلام ذكر فيه حديث الدعوة-: «فلم يقم إليه أحد، فقمت إليه، و كنت من أصغر القوم،- قال-: فقال: اجلس

Tareekh Al Tabary – From a report of Rabi’a Bin Najid,

‘A man said to Ali^-asws, ‘O Amir-al-Momineen^-asws! Why did the nephew inherit rather than the uncle?’ So he^-asws said after mentioning the speech in which is the Hadeeth of the Invitation: ‘No one stood up for him^-asws. I^-asws stood up for him^-saww, and I^-asws was the youngest one of the group, so he^-saww said: ‘Be seated’.

ثم قال [ذلك‏] ثلاث مرات، كل ذلك أقوم إليه فيقول لي: اجلس، حتى كان في الثالثة، ضرب بيده على يدي، قال: فبذلك ورثت ابن عمي دون عمي

Then he^-saww said that three times, during each of which it was I^-asws who stood up for his^-saww (call), so he^-saww said to me^-asws: ‘Be seated’, to the extent that after the third time he^-saww struck his^-saww hand upon my^-asws hand. So it was due to that the nephew inherited, rather than the uncle’.[15]

قَالَ ع: إِنَّ رَسُولَ اللَّهِ ص كَانَ يَمْشِي بِمَكَّةَ وَ أَخُوهُ عَلِيٌّ ع يَمْشِي مَعَهُ وَ عَمُّهُ أَبُو لَهَبٍ خَلْفَهُ- يَرْمِي عَقِبَهُ بِالْأَحْجَارِ وَ قَدْ أَدْمَاهُ- يُنَادِي مَعَاشِرَ قُرَيْشٍ: هَذَا سَاحِرٌ كَذَّابٌ- فَافْقِدُوهُ‏ وَ اهْجُرُوهُ‏ وَ اجْتَنِبُوهُ

(Imam Hassan Al-Askari^-asws) said: ‘It was so that Rasool-Allah^-saww was walking in Makkah, and his^-saww brother Ali^-asws was walking along with him^-saww, and his^-saww uncle Abu Lahab^-la was behind him^-saww – throwing stones at him^-saww from behind him^-saww and he^-saww was bleeding. He was calling out, ‘O community of Quraysh! This one is a sorcerer! A liar! Therefore, kill him^-saww, and stone him^-saww, and keep him^-saww away!’

وَ حَرَّشَ عَلَيْهِ أَوْبَاشَ‏ قُرَيْشٍ، فَتَبِعُوهُمَا وَ يَرْمُونَهُمَا (بِالْأَحْجَارِ- فَمَا مِنْهَا) حَجَرٌ أَصَابَهُ إِلَّا وَ أَصَابَ عَلِيّاً ع

And he provoked upon it the riffraff of the Quraysh, so they pursued both of them^-asws and pelted them^-asws with the stones, and there was not stone from it which hit him^-saww except it hit Ali^-asws (as well).[16]

 

17 – ص: كان قريش يجدون في أذى رسول الله (صلى الله عليه وآله)، وكان أشد الناس عليه عمه أبو لهب، فكان (صلى الله عليه وآله) ذات يوم جالسا في الحجر فبعثوا إلى سلى الشاة فألقوه على رسول الله (صلى الله عليه وآله)، فاغتم من ذلك، فجاء إلى أبي طالب فقال: يا عم كيف حسبي فيكم ؟ قال: وما ذاك يا ابن أخ ؟ قال: إن قريشا ألقوا على السلى

Quraysh used to strive in hurting Rasool-Allah^-saww, and the severest of the people to him^-saww was his^-saww uncle Abu Lahab^-la. One day he^-saww was seated by the (Black) Stone, they sent for the intestines of the sheep and threw it upon Rasool-Allah^-saww. He^-saww was gloomy from that and came to Abu Talib^-asws and said: ‘O uncle! How are you^-asws going to suffice me^-saww among you all?’ He^-asws said: ‘And what is that, O son of brother?’ He^-saww said: ‘Quraysh threw the intestines (of a sheep) upon me^-saww’.

فقال لحمزة: خذ السيف، و كانت قريش جالسة في المسجد، فجاء أبو طالب ومعه السيف، وحمزة ومعه السيف، فقال: أمر السلى على سبالهم، فمن أبي فاضرب عنقه، فما تحرك أحد حتى أمر السلى على سبالهم، ثم التفت إلى رسول الله (صلى الله عليه وآله) وقال: يا ابن أخ هذا حسبك منا وفينا

He^-asws said to Hamza^-asws: ‘Take the sword!’ And Quraysh were seated in the Masjid. So, Abu Talib^-asws came and with him^-asws was the sword, and (so did) Hamza^-asws and with him^-asws was the sword. He^-asws said: ‘Instruct the intestine to be upon their path, and if anyone refuses, then strike off his neck’. No one moved until the intestines were upon their path. Then he^-asws turned towards Rasool-Allah^-saww and said: ‘O nephew! This suffices you^-saww from us and among us’’.[17]

 

Who Abu Lahab was related to Rasool Allah^-saww?

(No subject)

Tahir Abbas

Sun 12/07/2020 08:29

Abu Lahab, i.e. the Father of the Flames, whose name was ‘Abdul-‘Uzza and means the servant of the idol ‘Uzza, was a man of fiery temperament with a reddish face. This nickname, perhaps, was chosen for him, because, ‘lahab’, in Arabic, means ‘a flame of fire’.

He and his wife, Umm-i-Jamil; a sister of Abu Sufyan, being specifically mentioned as the cursed ones among the enemies of Islam, hurt the holy Prophet (S) very much.

“His wealth avails him not, neither what he has earned”.
It is understood from this statement that Abu Lahab was a rich, proud man who boasted about his wealth and used it against Islam.

JazakAllah azwj! Please also share if there is any hadees explaining, what happened to Abu Lahab, after revealing of this Surah.

t is narrated that after the defeat of the Meccans at Badr, Abu lahab, who had not participated in the battle, asked Abu Sufyan, when he returned from the battlefield, about its details.

Abu Sufyan described to him the event of how the Quraish were defeated and then, he added:

“By Allah, we saw, in the course of battle, some riders between the earth and heaven who had come to help Muhammad”.

Here, Abu Rafi’, one of the servants of Abbas tells the story thus:

“I was sitting there and I raised my hand and said that they were the angels of Heaven. Then, Abu Lahab became so angry that he sharply struck my face and lifted me up and I fell hard upon the ground.

He continued beating me because of his grief from his disappointment.

At that moment, Ummul-FadI, Abbas’ wife, who was attending there, took a stake and struck it hard on Abu Lahab’s head, and said:

‘Have you found this weak man alone?’.

The head of Abu Lahab became wounded and bloody. One week later he died from a contagious disease and since his body gave off an unbearable, foul smell no one approached it. It was left for three days and at last, some slaves were hired to carry it out of Mecca. They watered it from a distance and then piled stones on top of it until it was buried.”3
This is Bihar al Anwaar reference not sure of it please check

Bihar-al-Anwar, vol. 19, p. 227

Sent from my iPhone

 

 

Also find a Hadith where Imam-asws says that there were names of the munafaqeen with their fathers in the holy quran but they removed it but left the name of Abu Lahab due to their linking him to Rasool Allahsaww.

 

 

بحار الأنوار (ط – بيروت)، ج‏89، ص: 60

الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ ابْنِ نُبَاتَةَ قَالَ: سَمِعْتُ عَلِيّاً ع يَقُولُ كَأَنِّي بِالْعَجَمِ فَسَاطِيطُهُمْ فِي مَسْجِدِ الْكُوفَةِ يُعَلِّمُونَ النَّاسَ الْقُرْآنَ كَمَا أُنْزِلَ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ وَ لَيْسَ هُوَ كَمَا أُنْزِلَ فَقَالَ لَا مُحِيَ مِنْهُ سَبْعُونَ مِنْ قُرَيْشٍ- بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ مَا تُرِكَ أَبُو لَهَبٍ إِلَّا لِلْإِزْرَاءِ عَلَى رَسُولِ اللَّهِ ص- لِأَنَّهُ عَمُّهُ‏^[18].

أقول: سيأتي في تفسير النعماني ما يدل على التغيير و التحريف

و وجدت في رسالة قديمة سنده هكذا

Abu Sulayman Ahmad bin Hawtah narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Sabah al-Muzni from al-Harith bin Haseera that al-Asbugh bin Nabata had said: “I heard Ali (s) saying: “As if I see the Persians setting up their pavilions in the mosque of Kufa and teaching people the Qur’an as it has been revealed!”

The Shia when al-Qa ‘ im appears I said: “O Amirul Mo’mineen, is the Qur’an not as it has been revealed?” He said: “No, it is not. The names of seventy ones of Quraysh have been removed from it.1 The name of Abu Lahab has been left (in the Qur’an) just to remind the Prophet (s) of something because he is the Prophet’s uncle.

 

 

 

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was patient regarding the Self of Allah^-azwj and excused his^-saww people when belied and displaced, and pelted with the stones, and Abu Lahab^-la threw upon him^-saww the intestines of a sheep. Allah^-azwj Blessed and Exalted Revealed unto Jabeel, Angel of the mountains, that he splits the mountains and ends to the orders of Muhammad^-saww.

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

He came to him^-saww and said to him^-saww, ‘I have been Commanded with being obedient to you^-saww, so if you^-saww were to order that I layer the mountains upon them, I can destroy them by it’. He^-saww said: ‘But rather, I^-saww have been Sent as a Mercy of the Lord^-azwj Promised to my^-saww community for they do not know’.

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

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

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

The Jew said to him^-asws, ‘Noah^-as supplicated to his^-as Lord^-azwj, and He^-azwj Opened up the sky with torrential water’.

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

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

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

They came to him during the second Friday and they said, ‘O Rasool-Allah^-saww! The walls are demolished, and the riding and the travelling is withheld’. He^-saww smiled and said: ‘This is the hastiness of the nations of the sons of Adam^-as’.

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

Then he^-saww said: ‘O Allah^-azwj! Around us and not upon us. O Allah^-azwj! In the roots of the plants and patches of spots’. So, the outskirts of Medina there was rain, drops by drops, and no drop fell in Medina due to his^-saww prestige unto Allah^-azwj Mighty and Majestic’.

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

The Jew said to him^-asws, ‘This Hud^-as, Allah^-azwj had Helped him^-as with the wind against his^-as enemies, did He^-azwj Do anything for Muhammad^-saww anything from this?’

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

He^-asws said: ‘It was like that. Muhammad^-saww was Given what is superior than this. Allah^-azwj, Mighty and Majestic is His^-azwj Mention, has Helped him^-saww against his^-saww enemies with the wind on the day of (battle of) Khandaq, when He^-azwj Sent a wind upon them with sand and gravel, and the army did not see it. Allah^-azwj Blessed and Exalted Increased for Muhammad^-saww over Hud^-as by eighty thousand Angels, and Merited him^-saww over Hud^-as that the wind of Aad was a wind of Wrath, and wind of Muhammad^-saww was a wind of Mercy. Allah^-azwj Blessed and Exalted Said: O you those who believe! Recall the Favour of Allah upon you when the armies came towards you, so We Sent a wind against them and armies you could not see, [33:9]’.

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

The Jew said to him^-asws, ‘This Salih^-as, Allah^-azwj Brought out a she-camel for him^-as, Making it a lesson for his^-as people’.

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

Ali^-asws said: ‘It was like that, and Muhammad^-saww was Given what is superior than that. The she-camel of Salih^-as did not speak to Salih^-as and was not Made to speak and did not testify with the Prophet-hood for him^-as, and Muhammad^-saww, while we were with him^-saww in one of his^-saww military expeditions, he^-saww was with a camel we were ushering. Then it shrieked and Allah^-azwj Mighty and Majestic Made it speak: ‘O Rasool-Allah^-saww! So and so utilised me until I became old and he intends to slaughter me, therefore I seek Refuge with you^-saww from him’.

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

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

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

The Jew said to him^-asws, ‘This Ibrahim^-as had awoken (the people) with the consideration upon recognition of Allah^-azwj the Exalted, and His^-azwj Evidence had encompassed with knowledge of the belief in Him^-azwj’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was Given superior than that. He^-saww had awoken (the people) with the consideration upon the recognition of Allah^-azwj the Exalted and His^-azwj Evidence had encompassed with knowledge and the belief in Him^-azwj, and Ibrahim^-as had awoken (the people) while he^-as was a boy of fifteen years, and Muhammad^-saww was a boy of seven years. Traders from the Christians came and they descended with their merchandise between Al-Safa and Al-Marwa. One of them looked at him^-saww and recognised him^-saww by his^-saww description and his^-saww attributes, and the news of him^-saww being Sent, and his^-saww Signs.

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

They said to him^-saww, ‘O boy! What is your^-saww name?’ He^-saww said: ‘Muhammad^-saww’. They said, ‘What is the name of your^-saww father^-as?’ He^-saww said: ‘Abdullah^-asws’. They said, ‘And what is the name of this’ – and they gestured towards the ground. He^-saww said: ‘The earth’. They said, ‘What is the name of this? – and they gestured with their hands towards the sky. He^-saww said: ‘The sky’. They said, ‘So, who is their Lord^-azwj?’ He^-saww said: ‘Allah^-azwj’. Then he^-saww rebuked them and said: ‘Are you all doubting me^-saww regarding Allah^-azwj Mighty and Majestic?’

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

Woe be unto you, O Jew! He^-saww had awaken (the people) with the consideration upon the recognition of Allah^-azwj Mighty and Majestic with the Kufr of his^-saww people when he^-saww was between them. They were dividing with the arrows and worshipping the idols, while he^-saww was saying: ‘There is no god except Allah^-azwj’’.

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

The Jew said, ‘Ibrahim^-as was veiled from Nimrod^-la by three veils’.

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

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

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

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

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

The Jew said to him^-asws, ‘Ibrahim^-as had astounded those who disbelieved with proofs of his^-as Prophet-hood’.

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

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

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

The Jew said to him^-asws, ‘This Ibrahim^-as broke the idols of his^-as people out of anger for the Sake of Allah^-azwj  Mighty and Majestic’.

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

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

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

The Jew said to him^-asws, ‘This Ibrahim^-as, had rested his^-as son^-as and laid him^-as down to the forehead’.

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

Ali^-asws said to him: ‘It was like that, and Ibrahim^-as was Given a ransom (of a ram) after laying down (Ibrahim^-as), and Muhammad^-saww with worse than it from a disaster, and paused upon it upon his^-saww uncle Hamza^-asws Lion of Allah^-azwj, and Lion of His^-azwj Rasool^-saww, and helper of his^-saww Religion, and had separated between his^-as soul and body.

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

So he^-saww did not manifest any movement upon him^-as, and did not devote a lesson upon him^-as, and did not look at his^-as place from his^-as heart and the hearts of his^-as family in order to please Allah^-azwj Mighty and Majestic by his^-saww patience and his^-saww submission to His^-azwj Commands in the entirety of his^-saww deeds, and said: ‘Had it not been for the sadness of all sadness, I^-saww would have left him^-as until he^-as is Resurrected from the bellies of the wild animals and the beaks of the birds, and had it not been for the fact that it would become a Sunnah after me^-saww, I^-saww would have done that’’.

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

The Jew said to him^-asws, ‘Ibrahim^-as, his^-as people had submitted him^-as to be burnt, and he^-as was patient, so Allah^-azwj Mighty and Majestic Made the fire to be cool and safe unto him^-as. Has anything from that been done for Muhammad^-saww?’

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

Ali^-asws said to him: ‘It was like that, and when Muhammad^-saww encamped at Khyber a woman of Khyber poisoned him^-saww, but Allah^-azwj Veiled the poison in his^-saww inside as cool and safe until he^-saww ended his^-saww term. The poison was incinerated when it settled in his^-saww inside, just as the first burns, so this is from His^-azwj Power and you cannot deny it’.

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

The Jew said to him: ‘This Yaqoub^-as, his^-as share regarding the good is great, when the tribes were made to be from the descent of his^-as lineage, and Maryam^-as daughter of Imran^-as is from his^-as daughters’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww is of a greater share of the good than him^-as, when (Syeda) Fatima^-asws has been made to be the Chieftess of the women of the worlds, is from his^-saww daughters, and Al-Hassan^-asws and Al-Husayn^-asws are from his^-saww grandsons’.

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

The Jew said to him^-asws, ‘Yaqoub^-as was patient upon the separation from his^-as son^-as to the extent that he was almost broken down (blinded) from the grief’.

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

Ali^-asws said: ‘It was like that, and the grief of Yaqoub^-as was grief after which was a termination, and Muhammad^-saww, his^-saww son^-as Ibrahim^-as, the delight of his^-saww eyes, passed away from him^-saww during his^-saww lifetime, and He^-azwj Particularised him^-saww with the Trial in order to Magnify the Rewards for him^-saww.

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

He^-saww said: ‘The soul grieves, and the heart is alarmed, and I^-saww am grieving upon you^-as O Ibrahim^-as and am not saying (anything) what would Anger the Lord^-azwj’. In all that, he^-saww preferred the Pleasure of Allah^-azwj, Mighty is His^-azwj Mention, and the submission to Him^-azwj in the entirety of the deeds’.

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

The Jew said, ‘This Yusuf^-as, suffered the bitterness of the separation, and was withheld in the prison to be prevented from the sin, and he^-as was thrown in the well alone’.

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

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

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

And Yusuf^-as was withheld in the prison, so Rasool-Allah^-saww had imprisoned himself^-saww in the gorge (ravine of Abu Talib^-asws) for three years, and the ones who had accepted him^-saww were cut off from it and so were the ones with the relationship, and they starved him^-saww to the most straitened of the straightness. Allah^-azwj, Mighty is His^-azwj Mention, Planned against them with a clear plan when He^-azwj Sent the weakest of His^-azwj creatures and it ate their agreement which they had written between them regarding cutting him^-saww off.

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

And Yusuf^-as what thrown in the well, so Muhammad^-saww had withheld himself fearing his^-saww enemies in the cave until he^-saww said to his^-saww companion: ‘Do not grieve, surely Allah is with us!’ [9:40], and Allah^-azwj Praised him^-saww with that in His^-azwj Book.

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

The Jew said to him, ‘This Musa^-as Bin Imran^-as, Allah^-azwj Gave him^-as the Torah in which are (His^-azwj) Judgments’.

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

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

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

And he^-saww was Given Surah Bani Israel and Bara’a (Surah Tawba) with the Parchment of Ibrahim^-as and Parchment of Musa^-as. And Allah^-azwj, Mighty is His^-azwj Mention, Increased for Muhammad^-saww, the seven long ones (Surahs Al-Baqara, and Aal-e-Imran, and Al-Nisaa, Al-Ma’ida, and Al-Anaam, Al-A’raaf, and Al-Yunus^-as), and the Opening of the Book, and it is the seven from Al-Masaany and the Magnificent Quran [15:87], and was Given the Book and the Wisdom’.

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

The Jew said to him^-asws, ‘Musa^-as, Allah^-azwj Mighty and Majestic Whispered to him upon the (mount) Toor of Sinai’.

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

Ali^-asws said to him: ‘It was like that, and Allah^-azwj Mighty and Majestic had Revealed unto Muhammad^-saww at ‘Al-Sidrat Al-Muntaha’ (The Lote tree). Thus, his^-saww place in the sky is praised, and at the end-point of the Throne he^-saww is mentioned’.

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

The Jew said to him^-asws, ‘Allah^-azwj Cast upon Musa^-as, Love from Him^-azwj).

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

Ali^-asws said to him: ‘It was like that, and Allah^-azwj Gave Muhammad^-saww what is superior than it. Allah^-azwj Mighty and Majestic had Cast Love unto him^-saww from Him^-azwj. So, it is from this which He^-azwj Associated him^-saww in this name as an Honour from Allah^-azwj Mighty and Majestic with the testimony, therefore the testimony is not complete except if it is said, ‘I testify that there is no god except Allah^-azwj’, and ‘I testify that Muhammad^-saww is a Rasool^-saww of Allah^-azwj’, called out with from the pulpits. Thus, the voice is not raised with the Mention of Allah^-azwj Mighty and Majestic unless the mention of Muhammad^-saww is raised (as well) along with it’.

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

The Jew said to him^-asws, ‘Allah^-azwj had Revealed unto the mother^-as Musa^-as of the merit of the status of Musa^-as in the Presence of Allah^-azwj’.

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

Ali^-asws said: ‘It was like that, and Allah^-azwj, Majestic is His^-azwj Praise was Gentle to the mother^-as of Muhammad^-saww by Sending his^-saww name to her^-as until she^-as said: ‘I^-as and the worlds testify that Muhammad^-saww is awaited’ And the Angles testify upon the Prophets^-as that they^-as had affirmed him^-saww in the previous Books, and it was Gentleness from Allah^-azwj Mighty and Majestic to Send him^-saww to her^-as, and his^-saww name arrived to her^-as due to the merit of his^-saww status in His^-azwj Presence, to the extent that she^-as saw in the dream that it is said to her^-as: ‘But rather, you^-as are to be blessed with a Chief, so when you^-as are Blessed with him^-saww, name him^-saww as ‘Muhammad’. Thus, Allah^-azwj Derived a name for him^-saww from His^-azwj Own Name, for Allah^-azwj is ‘Mahmoud’ (the most Praised One), and this is ‘Muhammad’ (Praised one)’.

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

The Jew said to him^-asws, ‘This Musa^-as Bin Imran^-as, He^-azwj had Sent him^-as to Pharaoh^-la and Shown him the great Signs’.

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

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

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

The Jew said to him^-asws, ‘Allah^-azwj had Selected them for Musa^-as from Pharaoh^-la’.

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

Ali^-asws said to him: ‘It was like that, and Allah^-azwj, Majestic is His^-azwj Name, had Selected for Muhammad^-saww, from the Pharaohs. As for the mocking ones, Allah^-azwj the Exalted Said: We will Suffice you against the scoffers [15:95]. Allah^-azwj Killed each one of them with other than the killing of his companion in one day.

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

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

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

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

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

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

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

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

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

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

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

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

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

And all that was at one time, and that was when they were in front of Rasool-Allah^-saww, so they said to him^-saww, ‘O Muhammad^-saww! We will respite you^-saww until midday, so if you^-saww were to retract from your^-saww words, fine, otherwise we will kill you^-saww’.

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

The Prophet^-saww entered his^-saww house, and locked his^-saww door against them, saddened by their words, and Jibraeel^-as came up to him^-saww in that moment and said to him^-saww: ‘O Muhammad^-saww! Allah^-azwj Conveys His^-azwj Greetings to you^-saww, and He^-azwj is Saying: So proclaim what you are Commanded with and turn away from the polytheists [15:94] – Meaning manifest your^-saww matter to the people of Makkah and Invite them to the Emaan.

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

He^-saww said: ‘O Jibraeel^-as! How shall I^-saww react to the scoffers, and what if they are inimical to me^-saww?’ He^-saww said: We will Suffice you against the scoffers [15:95]’. He^-saww said: ‘O Jibraeel^-as! They were in front of me^-saww this very hour’. So he^-as said: ‘You^-saww have been Sufficed from them, therefore manifest your^-saww matter in that (situation)’.

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

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

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

The Jew said to him^-asws, ‘This Musa Bin Imran^-as, had been Given the staff, and it used to transform into a serpent’.

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

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

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

He pointed him to the Prophet^-saww, and Abu Jahl^-la was saying, ‘If only there was a need for Muhammad^-saww to me’, and he^-la mocked him and intended him^-saww. The man came to the Prophet^-saww and said to him^-saww, ‘O Muhammad^-saww! It has reached me that between you^-saww and Amro Bin Hisham there is good (relationship), and I seek your^-saww intervention to him’.

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

Rasool-Allah^-saww stood up with him and came to his^-la door and said to him^-la, ‘Arise O Abu Jahl^-la, and repay to the man his right’, and rather his^-la teknonym as ‘Abu Jahl’, that is today. He^-la stood up quickly until he paid to him his right. When he^-la returned to his^-la gathering, one of his^-la companions said to him^-la, ‘You^-la did that due to Muhammad^-saww’. He^-la said, ‘Woe be unto you all! Excuse me. When I^-la went I^-la saw men on his^-saww right having flaming bayonets in their hands, and on his^-saww left were two serpents grinding their teeth and flames shining from their eyes. If I^-la had refused, I^-la would not have been safe from being stabbed by the bayonets in my^-la belly, and the two serpents devouring me^-la.

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

This is greater than what was Given of serpents than the serpents of Musa^-as, and Allah^-azwj Increased for Muhammad^-saww there were two serpents and eighty Angels having bayonets with him^-saww. And the Prophet^-saww used to hurt the Quraysh with the supplication. One-day he^-saww arose and ridiculed their dreams, and faulted their religion, and cursed their idols, and faulted their forefathers. So, they were gloomy from that with intense gloom.

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

Abu Jahl^-la said, ‘By Allah^-azwj, the death is better for us than the life. Isn’t there anyone among you, O community of Quraysh, who can kill Muhammad^-saww, so he^-saww could be killed by him?’ They said to him^-la, ‘No’. He^-la said, ‘Then I^-la will kill him^-saww, then if the clan of Abdul Mutlib^-asws desire to kill me^-la (in retaliation), they can kill me^-la for it, or else they would leave me^-la’. They said, ‘You^-la, if you^-la were to do that, you^-la will become famous among the people of the valley. They will not cease mentioning you^-la with it’. He^-la said, ‘He^-saww frequently does Sajdah around the Kabah, so when he^-saww come to do Sajdah, I^-la shall take a stone and smash his^-saww skull with it’.

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

Rasool-Allah^-saww came and performed Tawaaf of the House (Kabah) seven circuits, then prayed Salat and prolonged the Sajdah. Abu Jahl^-la grabbed a stone and came to him^-saww from the front of his^-saww head. When he^-la was near him^-saww, he^-la was faced by a bull in front of Rasool-Allah^-saww, having opened its mouth towards him^-la. When Abu Jahl^-la saw it, he^-la panicked from it and his^-la hand trembled, and the stone fell and injured his^-la leg, so he^-la returned bleeding, changed of colour, sweating profusely.

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

His^-la companions said to him^-la, ‘We have not seen you^-la like today’. He^-la said, ‘Woe be unto you all! Excuse me, there was a bull with him^-saww having opened its mouth, and it almost devoured me^-la, so I^-la pelted with the stone, and injured my^-la own leg’’.

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

The Jew said to him^-asws, ‘Musa^-as was Given the white (shining) hand, was anything from this done with Muhammad^-saww?’

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was Given what is superior than this. A Light used to illuminate on his^-saww right wherever he^-saww sat, and on his^-saww left wherever he^-saww sat, and all of the people saw that’.

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

The Jew said to him^-asws, ‘Musa^-as, a road was Struck for him^-as in the sea, was anything from this done with Muhammad^-saww?’

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

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

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

So, Rasool-Allah^-saww descended, then said: ‘O Allah^-azwj! You^-azwj Made evidence to be for every Messenger^-as, so Show me^-saww Your^-azwj Power!’ and he^-saww rode and the horse crossed over without dampening its hooves, and (also) the camels did not dampen their feet. We returned and our victory was a (complete) victory’.

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

The Jew said to him^-asws, ‘Musa^-as had been Given the rock, and twelve springs burst forth from it’.

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

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

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

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

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

The Jew said to him^-asws, ‘Musa^-as was Given the Manna and Quails, was Muhammad^-saww Given a match of this?’

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

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

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

The Jew said to him^-asws, ‘Musa^-as, the cloud had shaded upon him^-as’.

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

Ali^-asws said to him: ‘It was like that, and that was Done for Musa^-as during the Trial, and Muhammad^-saww was Given superior than this. The clouds used to shade him^-saww from the day he^-saww came (to the world) up to the day he^-saww passed away, during his^-saww and his^-saww travelling. This is superior to what Musa^-as was Given’.

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

The Jew said to him^-asws, ‘This Dawood^-as, Allah^-azwj Mighty and Majestic Softened the iron for him^-as, and he^-as made the armours from it’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was Given what is superior than it. Allah^-azwj Softened the solid rock, the slab, and Made it into a cavern, and the rock had become soft in his^-saww hands at Bayt al Maqdis until it became as if it was the dough. We had seen that and sought to be beneath his^-saww flag’.

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

The Jew said to him^-asws, ‘This Dawood^-as, cried upon his^-as mistake until the mountains were with him^-saww out of fear for him^-as’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was Given what is superior than this. Whenever he^-saww stood for the Salat, humming could be heard from his^-saww chest and his^-saww inside like the humming of the cauldron upon the tears from the intensity of the crying, and although Allah^-azwj had Secured him^-saww from the Punishment, but he^-saww wanted to be humble to his^-saww Lord^-azwj by his crying, and become a leader for the ones who believed in him^-saww.

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

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

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

And he^-saww used to cry until there was faintness upon him^-saww. It was said to him^-saww, ‘O Rasool-Allah^-saww! Hasn’t Allah^-azwj Mighty and Majestic Forgiven (the sins of your^-saww community Shias) for you^-saww, whatever has preceded from your^-saww (Shias) sins and whatever is delayed?’ He^-saww said: ‘Yes, but should I^-saww not become a grateful servant?’

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

And if the mountains were cheerful and glorified (Allah^-azwj) along with him^-as, Muhammad^-saww has done what is superior than this. When I^-asws was with him^-saww at mount Hira when the mountain trembled, and he^-saww said to it: Calm down, for there isn’t anyone upon you except a Prophet^-saww and a truthful witness’. The mountain calmed down in response to his^-saww order and to end up to his^-saww obedience.

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

And we passed by a mountain with him^-saww, and when the tears came out from part of it, the Prophet^-saww said to it: ‘What makes you cry, O mountain?’ It said, ‘O Rasool-Allah^-saww! The Messiah^-as has passed by me and he^-as was scaring the people from the Fire (Hell), and its fuel are the people and the stones, so I fear that I would become from those stones’. He^-saww said to it: ‘Do not fear! Those stones are the sulphuric stones’. The mountain calmed down and was tranquil and quietened, and responded to his^-saww words’.

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

The Jew said to him^-asws, ‘This Suleyman^-as was Given a kingdom not befitting for anyone from after him^-as’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was Given what is superior than this. An Angel descended unto him^-saww who had not descended to the earth before it, and he is Mikaeel^-as? He^-as said to him^-saww, ‘O Muhammad^-saww! Live the life of a kind perpetually, and these here are the keys of the earth with you^-saww, and its mountains would be transformed into gold and silver with you^-saww, and there will be no reduction for you^-saww of anything in what is treasured for you^-saww in the Hereafter’.

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

He^-saww gestured towards Jibraeel^-as, and he^-as was his^-saww friend from the Angels, and he^-as indicated to him^-saww to perform Wudu, so he^-saww said: ‘But, a Prophet^-saww lives the life of a slave, eating one day and not eating for two days, and I^-saww shall catch up with my^-saww brethren from the Prophets^-as from before me^-saww’.

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

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

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

The Jew said to him^-asws, ‘This Suleyman^-as, the wind was Made to be subservient to him^-as, and he^-as travelled with it in his^-as country, taking it a month and bringing him^-as a month’.

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

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

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

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

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

‘And the Signs which were Presented upon the Prophets^-as since Adam^-as that Allah^-azwj the Blessed would Send one^-saww whose name would be ‘Muhammad’, and Presented it to the (other) communities. But, they refused to accept it due to its weight, and Rasool-Allah^-saww accepted it, and it was Presented to his^-saww community, so they accepted it. So when Allah^-azwj Blessed and Exalted Saw the acceptance from them, Knew that they would not tolerate it.

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

So when he^-saww came to the Base of the Throne, Repeated to him^-saww the Speech for his^-saww understanding, so He^-azwj Said: The Rasool believes in what is Revealed unto him from his Lord [2:285]. So he^-saww answered from himself^-saww and on behalf of his^-saww own community. So He^-azwj, Majestic is His^-azwj Mention, Said: “For them is the Paradise and the Forgiveness is upon Me^-saww if they were to do that”. So the Prophet^-saww said: ‘So if You^-azwj were to do that with us^-asws Yours is the Forgiveness, our Lord, and to You is the Destination [2:285] – meaning the return in the Hereafter.

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

He^-asws said: ‘So Allah^-azwj Majestic is His^-azwj Praise, Answered him^-saww: “And I^-azwj have Done that with you^-saww and your^-saww community”. Then the Mighty and Majestic Said: “But if they accept the Signs with its difficulties and magnify what is in these, and I^-azwj have Presented it to the (other) communities, but they refused to accept it, and your^-saww community accepted it. So it is a right upon Me^-azwj that I^-azwj should Lift it from your^-saww community”.

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

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

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

So the Prophet^-saww said when he^-saww heard that: ‘Since You^-saww have Done that with me^-saww and my^-saww community, therefore Increase it for me^-saww’. He^-azwj Said: “Ask”. He^-saww said ‘Our Lord! Do not Seize us if we forget or we make a mistake.

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

Allah^-azwj Mighty and Majestic Said: “I^-azwj will not Seize your^-saww community for the forgetfulness and the errors due to your^-saww Prestige with Me^-azwj. And the past communities, when they forgot what I^-azwj had Reminded them of, I^-azwj Opened the Gates of Punishment upon them, and I^-azwj have Lifted that from your^-saww community. And when the past communities used to sin, I^-azwj Seized them due to their sins and Punished them, and I^-azwj have Lifted that from your^-saww community due to your^-saww Prestige with Me^-azwj”.

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

The Prophet^-saww said: ‘Our Allah^-azwj! Since You^-azwj have Granted me^-saww that, therefore Increase it for me^-saww’. So Allah^-azwj the High Said to him^-saww: “Ask”. He^-saww said: ‘Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us [2:286] – meaning by the burden, the difficulties which were upon the ones who were before us’.

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

So Allah^-azwj Mighty and Majestic Answered him^-saww to that, so Blessed is His^-azwj Name Said: “I^-azwj have Lifted the burden from your^-saww community which was upon the communities of the past. I^-azwj did not Accept their Salat except a known place in the earth even if it was remote, and Made the whole of the earth a Masjid for your^-saww community, and its sand pure. So this is from the difficulties which was upon the communities before you^-saww. I^-azwj have thus Lifted it from your^-saww community.

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

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

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

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

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

And the communities before you^-saww, its Salat were Obligatory upon it in the darkness of the night and midday, and it is from the difficulties which were upon them, so I^-azwj Lifted it from your^-saww communities, and Obligated their Salat to be in the points (end and the beginning) of the night and the day, and during the times of their activities.

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

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

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

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

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

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

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

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

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

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

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

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

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

So the Prophet^-saww said: ‘Our Allah^-azwj! Since You^-azwj have Given all of that to me^-saww, so Increase it for me^-saww’. He^-azwj Said: “Ask”. He^-saww said: ‘Our Lord! And do not Load upon us what we have no strength for us with it’. So Blessed is His^-azwj Name, Said: “I^-azwj have Done that with your^-saww community, and have Lifted from them all of the afflictions of the (past) communities, and that is My^-azwj Judgement in all of the communities, that I^-azwj do not Impose upon a creature above its strength (of toleration)’.

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

He^-saww said: ‘and Pardon (our sins) for us and have Mercy on us. You are our Master’. Allah^-azwj Mighty and Majestic Said: “I^-azwj have Done that with the penitent ones of your^-saww community”. Then he^-saww said: ‘therefore Help us against the Kafir people’.

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

Allah^-azwj, Mighty is His^-azwj Name Said: “Your^-saww community upon the earth is like a white spot upon the black bull, they are the capable ones, and they are the oppressors who would not be serving you^-saww nor your^-saww prestige to Me^-azwj, and it is a right upon Me^-azwj that I^-azwj should Make your^-saww Religion to overcome all the other religions, until there does not remain in the East of the earth, or in the West of it except a religion except for your^-saww Religion, and they would be paying taxation to the people of your^-saww Religion’.

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

The Jew said to him^-asws, ‘This Suleyman^-as, the satans^-la were subjugated to him^-as, working for him^-as whatever he^-as so desired from Prayer Niches and resemblances’.

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

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

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

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

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

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

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

The Jew said to him^-asws, ‘This Yahya^-as Bin Zakariya^-as, it is said that he^-as was Given the Wisdom while a boy, and the forbearance and the understanding, and he^-as used to cry from without having committed any sin, and he^-as used to adhere to the Fasting’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was Given what is superior than this. Yahya^-as Bin Zakariya^-as during an era of neither the idols nor the ignoramuses, and Muhammad^-saww was Given the Wisdom and the understanding between the worshippers of the idols and parties of satans^-la, and he^-saww did not wish for them regarding an idol at all, and was not active (participant) in their festivals, and no lie was seen from him^-saww at all, and was trustworthy, truthful, forbearing, and was adhering to Fasting a week and less and more.

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

It was said regarding that, so he^-saww said: ‘I^-saww am not like one of you. I^-saww am Shaded with my^-saww Lord^-azwj, and He^-azwj Feeds me^-saww and Quenches me^-saww; and he^-saww used to cry until the prayer mat would be swamped, out of fear from Allah^-azwj Mighty and Majestic, without having committed any crime’.

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

The Jew said to him^-asws, ‘This Isa^-as Bin Maryam^-as, they are claiming that he^-as spoke in the cradle as a baby’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww fell from the lap of his^-saww mother^-as and placed his^-saww left hand upon the ground, and raised his^-saww right hand towards the sky, moving his^-saww lips with the Tawheed, and hand wherein was Light. The people of Makkah could visually see from it the castles from Syria and what follows it, and the red castles from the land of Yemen and what follows it, and the white castles from Istakhar and what follows it.

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

And the world had been illuminated on the night the Prophet^-saww was born to the extent that the Jinn and the human beings and the satans^-la panicked, and they said, ‘An event has newly occurred in the earth, and the Angels were seen on the night of the birth, ascending and descending, and glorifying and extolling the Holiness, and the stars were shaken, and signs befell for his^-saww birth. And Iblees^-la had been surrounded by the darkness in the sky when he^-la from the wonders during that night.

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

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

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

The Jew said to him^-asws, ‘Isa^-as Bin Maryam^-as, he^-as had cured the blindness and the leprosy by the Permission of Allah^-azwj Mighty and Majestic’.

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

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

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

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

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

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

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

And if you claim that Isa^-as cured the ones with the disabilities from their disabilities, then Muhammad^-saww, while he^-saww was among some of his^-saww companions, a woman came and said, ‘O Rasool-Allah^-saww! My son is overseeing upon the death. Every time I come to him with food, the yawning occurs upon him’. So, the Prophet^-saww stood up and we arose along with him^-saww. When we came to him, he^-saww said, ‘Keep away O enemy of Allah^-azwj, from the friend of Allah^-azwj, for I^-saww am a Rasool^-saww of Allah^-azwj!’ The satan^-la kept aside from him, and he stood up healthy, and he was with us among our soldiers.

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

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

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

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

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

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

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

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

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

The Jew said to him^-asws, ‘Isa^-as Bin Maryam^-as, they are claiming that he^-as had revived the dead by the Permission of Allah^-azwj the Exalted’.

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

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

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

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

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

And he^-saww had called the tree and it had answered him^-saww, and the animals spoke to him^-saww, and the lions spoke to him^-saww and testified for him^-saww with the Prophet-hood, and warned them from disobeying him^-saww. Thus, this is more than what Isa^-as had been Given’.

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

The Jew said to him^-asws, ‘Isa^-as, they are claiming that he^-as informed his^-as people with what they had eaten and what they had hoarded in their houses’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww did what is more than this. Isa^-as informed his^-as people with what was from behind a wall, and Muhammad^-saww informed his^-saww people about a death and he^-saww was absent from it, and described their war and the ones from them who would be martyred, and there was a travel distance of a month between him^-saww and them.

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

And the man came to him intending to ask him^-saww about something, and he^-saww said: ‘Will you speak or shall I^-saww speak?’ He said, ‘But, speak, O Rasool-Allah^-saww!’ He^-saww said: ‘You came to me^-saww regarding such and such’, until he was free from his need.

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

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

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

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

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

The Jew said to him^-asws, ‘Isa^-as, they are claiming that he^-as created from clay like a body of the bird, then he^-as blew into it, and it became a bird by the Permission of Allah^-azwj Mighty and Majestic’.

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

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

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

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

قال له اليهودي: فإن عيسى يزعمون أنه كان سياحا

The Jew said to him: ‘Isa^-as, they are claiming that he^-as was a traveller’.

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

Ali^-asws said to him: ‘It was like that, and Muhammad^-saww was a traveller regarding the Jihad, and in ten years he^-saww mobilised what cannot be counted from the ones present and remote and killed many from the Arabs from the ones caught by the sword. He^-saww did not circle with the speech, nor sleep except about blood, and he^-saww did not travel except and he^-saww equipped for fighting his^-saww enemies’.

قال له اليهودي: فإن عيسى يزعمون أنه كان زاهدا

The Jew said to him^-asws, ‘Isa^-as, they are claiming that he^-as was ascetic’.

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

Ali^-asws said to him: It was like that, and Muhammad^-saww was most ascetic of the Prophets^-as. There were thirteen wives for him^-saww besides the ones whom he^-saww circled with from the maids. No meal was raised for him^-saww at all and there was (still) food upon it, and he^-saww did not eat the wheat bread at all, nor satiated from the barley bread for three consecutive nights at all. He^-saww passed away and his^-saww armour was mortgaged with a Jew for four Dirhams.

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

He^-saww neither left any yellow (gold) nor white (silver) with what was folded for him^-saww from the country and enabled for him^-saww from the war booties of the servants. And he^-saww used to distribute in one days, three hundred thousand, and four hundred thousand, and a beggar would come to him^-saww in the evening and he^-saww would say: ‘By the One^-azwj Who Send Muhammad^-saww with the Truth, there is nothing among the Progeny^-asws of Muhammad^-saww even one Sa’a of barley, nor a Sa’a of wheat, nor a Dirham nor a Dinar’’.

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

The Jew said to him^-asws, ‘I testify that there is no god except Allah^-azwj, and I testify that Muhammad^-saww is a Rasool^-saww of Allah^-azwj, and I testify that Allah^-azwj did not Give any Prophet a rank, nor a merit to a Messenger^-as except and He^-azwj Gathered it for Muhammad^-saww, and Increased Muhammad^-saww over the Prophets^-as, additional rank’.

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

Ibn Abbas said to Ali^-asws Bin Abu Talib^-asws, ‘I testify, O Abu Al-Hassan^-asws, you^-asws from the ones firmly rooted in the Knowledge [3:7]’. He^-asws said: ‘Woe be unto you! It is not for me^-asws. I^-asws did not say what I^-asws said regarding a soul whom Allah^-azwj the Exalted Magnified in his^-saww majestic magnificence, so He^-azwj Said: And you are upon magnificent morals [68:4]’’.[19]

 

[1] تفسير القمي، ج‏2، ص: 448

[2] Tafseer Al Burhan – H 11976

[3] (ثواب الأعمال: 127)

[4] Ones about to be attacked suddenly.

[5] تفسير نور الثقلين، ج‏5، ص: 697 – H 3

[6] معاني الأخبار: 15/ 8، التوحيد: 153/ 1

[7] Bihar Al-Anwaar – V 38, The book of History – Amir Al-Momineen^-asws, Ch 65 H 23 m

[8] Bihar Al-Anwaar – V 38, The book of History – Amir Al-Momineen^-asws, Ch 65 H 23 n

[9] Bihar Al-Anwaar – V 38, The book of History – Amir Al-Momineen^-asws, Ch 65 H 23 p

[10] (مختصر بصائر الدرجات: 9)

[11] Tafseer Noor Al Saqalayn – CH 112  H 7

[12] Tafseer Noor Al Saqalayn – CH 112  H 6

[13] Tafseer Al Burhan – H 9401

[14] (المناقب 2: 25)

[15] (المناقب 2: 25، تاريخ الطبري 2: 321)

[16] Tafseer Imam Hassan Al Askari^asws – S 260 (Extract)

[17] Bihar Al Anwaar – V 18, The book of our Prophet^saww, P 3 Ch 1 H 17

[18] ( 1) غيبة النعمانيّ ص 194.

[19] Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 2 H 1