BIHAR AL-ANWAAR
Volume 10
Part 2 out 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
CHAPTER 8 – WHAT BENEFIT HE-asws CONFERRED UPON THE PEOPLE BY HIS-asws WORDS: ‘ASK ME-asws BEFORE YOU LOSE ME-asws’, AND IN IT IS PART OF THE SUMMARY OF THE KNOWLEDGES AND ITS MISCELLANEOUS
1- يد، التوحيد لي، الأمالي للصدوق الدَّقَّاقُ وَ الْقَطَّانُ وَ السِّنَانِيُّ جَمِيعاً عَنْ أَحْمَدَ بْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ أَبِي السَّرِيِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ سَعْدِ بْنِ طَرِيفٍ الْكِنَانِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ
‘Al Tawheed’, ‘Al Amaali’ of Al Sadouq, ‘Al Daqaq and Al Qatan and Al Sinany altogether from Ahmad Bin Zakariya Al Qatan, from Muhammad Bin Al Abbas, from Muhammad Bin Abu Al Sary, from Ahmad Bin Abdullah Bin Yunus, from Sa’ad Bin Tareyf Al Kinany, from Al Asbagh Bin Nubata who said,
لَمَّا جَلَسَ عَلِيٌّ ع فِي الْخِلَافَةِ وَ بَايَعَهُ النَّاسُ خَرَجَ إِلَى الْمَسْجِدِ مُتَعَمِّماً بِعِمَامَةِ رَسُولِ اللَّهِ ص لَابِساً بُرْدَةَ رَسُولِ اللَّهِ مُتَنَعِّلًا نَعْلَ رَسُولِ اللَّهِ مُتَقَلِّداً سَيْفَ رَسُولِ اللَّهِ فَصَعِدَ الْمِنْبَرَ فَجَلَسَ عَلَيْهِ مُتَمَكِّناً ثُمَّ شَبَّكَ بَيْنَ أَصَابِعِهِ فَوَضَعَهَا أَسْفَلَ بَطْنِهِ ثُمَّ قَالَ يَا مَعَاشِرَ النَّاسِ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي هَذَا سَفَطُ الْعِلْمِ هَذَا لُعَابُ رَسُولِ اللَّهِ ص هَذَا مَا زَقَّنِي رَسُولُ اللَّهِ ص زَقّاً زَقّاً
When Ali-asws sat in the Caliphate and the people pledged their allegiance, he-asws went out to the Masjid turbaned with the turban of Rasool-Allah-saww, wearing the cloak of Rasool-Allah-saww, slipperred by the slippers of Rasool-Allah-saww, collared by the sword of Rasool-Allah-saww. He-asws ascended the Pulpit and sat upon it stable, then intertwined his-asws fingers and placed them just below his-asws stomach, then said: ‘O community of people! Ask me-asws before you lose me-asws! This is aspiration of the knowledge. This is (from the feeding of) the saliva of Rasool-Allah-azwj, this is what Rasool-Allah-saww made me-asws taste with tasting (and) tasting.
سَلُونِي فَإِنَّ عِنْدِي عِلْمَ الْأَوَّلِينَ وَ الْآخِرِينَ أَمَا وَ اللَّهِ لَوْ ثُنِيَتْ لِي وِسَادَةٌ فَجَلَسْتُ عَلَيْهَا لَأَفْتَيْتُ أَهْلَ التَّوْرَاةِ بِتَوْرَاتِهِمْ حَتَّى تَنْطِقَ التَّوْرَاةُ فَتَقُولَ صَدَقَ عَلِيٌّ مَا كَذَبَ لَقَدْ أَفْتَاكُمْ بِمَا أَنْزَلَ اللَّهُ فِيَّ
Ask me, for with me-asws there is knowledge of the former ones and the latter ones! But, by Allah-azwj! If a platform were to be set up for me-asws, and I-asws sit upon it, I-asws would issue verdicts for the people of the Torah by their Torah until the Torah (itself) speaks and it says: ‘Ali-asws speaks the truth, he-asws does not lie. He-asws is issuing verdicts to you all with what Allah-azwj has Revealed in me’.
وَ أَفْتَيْتُ أَهْلَ الْإِنْجِيلِ بِإِنْجِيلِهِمْ حَتَّى يَنْطِقَ الْإِنْجِيلُ فَيَقُولَ صَدَقَ عَلِيٌّ مَا كَذَبَ لَقَدْ أَفْتَاكُمْ بِمَا أَنْزَلَ اللَّهُ فِيَّ
And I-asws would issue verdicts to the people of the Evangel with their Evangel, until the Evangel (itself) speaks and it says: ‘Ali-asws speaks the truth and does not lie. He-asws has issued verdicts to you all with what Allah-azwj has Revealed in me’.
وَ أَفْتَيْتُ أَهْلَ الْقُرْآنِ بِقُرْآنِهِمْ حَتَّى يَنْطِقَ الْقُرْآنُ فَيَقُولَ صَدَقَ عَلِيٌّ مَا كَذَبَ لَقَدْ أَفْتَاكُمْ بِمَا أَنْزَلَ اللَّهُ فِيَّ وَ أَنْتُمْ تَتْلُونَ الْقُرْآنَ لَيْلًا وَ نَهَاراً فَهَلْ فِيكُمْ أَحَدٌ يَعْلَمُ مَا نَزَلَ فِيهِ وَ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَأَخْبَرْتُكُمْ بِمَا كَانَ وَ مَا يَكُونُ وَ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ هِيَ هَذِهِ الْآيَةُ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
And I-asws would issue verdicts to the people of the Quran with their Quran until the Quran (itself) speaks and it says: ‘Ali-asws speaks the truth and does not lie. He-asws has issued verdicts to you all with what Allah-azwj has Revealed in me’. And you all are reciting the Quran night and day, so is there anyone among you who knows what is Revealed in it? And had it not been for a Verse in the Book of Allah-azwj Mighty and Majestic, I-asws would have informed you with what has already happened and with what is happening, and with what it going to happen up to the Day of Qiyamah, and it is this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39].
ثُمَّ قَالَ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَوْ سَأَلْتُمُونِي عَنْ أَيَّةِ آيَةٍ فِي لَيْلٍ أُنْزِلَتْ أَوْ فِي نَهَارٍ أُنْزِلَتْ مَكِّيِّهَا وَ مَدَنِيِّهَا سَفَرِيِّهَا وَ حَضَرِيِّهَا نَاسِخِهَا وَ مَنْسُوخِهَا وَ مُحْكَمِهَا وَ مُتَشَابِهِهَا وَ تَأْوِيلِهَا وَ تَنْزِيلِهَا لَأَخْبَرْتُكُمْ
Then he-asws said: ‘Ask me-asws before you lose me-asws! By the One-azwj Who Split the seed and Formed the person, if you were to ask me-asws about any Verse, a Verse which was Revealed during the night, or whether it was Revealed during the day, Makkan or Medinite, during a journey or staying, its Abrogating or its Abrogated, and its Decisive or its Allegorical, and its explanation, and its Revelation (circumstances), I-asws will inform you!’
فَقَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ وَ كَانَ ذَرِبَ اللِّسَانِ بَلِيغاً فِي الْخُطَبِ شُجَاعَ الْقَلْبِ فَقَالَ لَقَدِ ارْتَقَى ابْنُ أَبِي طَالِبٍ مِرْقَاةً صَعْبَةً لَأُخَجِّلَنَّهُ الْيَوْمَ لَكُمْ فِي مَسْأَلَتِي إِيَّاهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ فَقَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ أَكُنْ بِالَّذِي أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ فَكَيْفَ رَأَيْتَهُ صِفْهُ لَنَا
A man called Za’lab stood up to him-asws, and he was of a sharp tongue, eloquent in the address, brave of heart, and he said, ‘Ali-asws Bin Abu Talib-asws has raised a difficult ladder. I shall shame him-asws today in my questions to him-asws’. He said, ‘O Amir Al-Momineen-asws! Have you-asws seen your-asws Lord-azwj?’ He-asws said: ‘Woe be unto you, O Za’lab! I-asws do not happen to be worshipping a Lord-azwj I-asws do not see’. He said, ‘How do you-asws see Him-azwj? Describe Him-azwj to us’.
قَالَ ع وَيْلَكَ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَا يُوصَفُ بِالْبُعْدِ وَ لَا بِالْحَرَكَةِ وَ لَا بِالسُّكُونِ وَ لَا بِقِيَامٍ قِيَامِ انْتِصَابٍ وَ لَا بِجَيْئَةٍ وَ لَا بِذَهَابٍ
He-asws said: ‘Woe be unto you-asws! The eyes cannot see Him-azwj by the witnesses of the sight, but the hearts see Him-azwj by the realities of the Eman. O Za’lab! My-asws Lord-azwj can neither be described by the distance, nor by the movement, nor by the stillness, nor by the standing of the straight standing, nor by the coming, nor by the going.
لَطِيفُ اللَّطَافَةِ لَا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لَا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لَا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلَالَةِ لَا يُوصَفُ بِالغِلَظِ رَءُوفُ الرَّحْمَةِ لَا يُوصَفُ بِالرِّقَّةِ مُؤْمِنٌ لَا بِعِبَادَةٍ مُدْرِكٌ لَا بِمَجَسَّةٍ قَائِلٌ لَا بِلَفْظٍ
(He-azwj is) Subtle, the subtlety cannot be described by the subtleness; Magnificent, the magnificent cannot be described by the magnificence; Great, the Greatness cannot be described by the greatness; Majestic, the Majesty cannot be described by the largeness; Kind of the Mercy (which) cannot be described by the kindness; a Momin not by the worship; Aware, not by the sensory perceptions; a Speaker, not by the words.
هُوَ فِي الْأَشْيَاءِ عَلَى غَيْرِ مُمَازَجَةٍ خَارِجٌ مِنْهَا عَلَى غَيْرِ مُبَايَنَةٍ فَوْقَ كُلِّ شَيْءٍ وَ لَا يُقَالُ شَيْءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْءٍ وَ لَا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الْأَشْيَاءِ لَا كَشَيْءٍ فِي شَيْءٍ دَاخِلٍ وَ خَارِجٌ مِنْهَا لَا كَشَيْءٍ مِنْ شَيْءٍ خَارِجٍ
He-azwj is inside the things without being interwoven; outside from it upon without separation; above all things and it cannot be said a thing is above Him-azwj; in front of all things, and it cannot be said there is a front for Him-azwj; Entered into the things not like a thing entering, and outside from it not like a thing is outside from a thing’.
فَخَرَّ ذِعْلبٌ مَغْشِيّاً عَلَيْهِ فَقَالَ تَاللَّهِ مَا سَمِعْتُ بِمِثْلِ هَذَا الْجَوَابِ وَ اللَّهِ لَا عُدْتُ إِلَى مِثْلِهَا
Za’lab fell down with faintness upon him, and he said, ‘By Allah-azwj! I have not heard the like of this answer. By Allah-azwj! I will not return to it’s like’ (ask questions with this attitude).
ثُمَّ قَالَ ع سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَقَامَ إِلَيْهِ الْأَشْعَثُ بْنُ قَيْسٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ تُؤْخَذُ مِنَ الْمَجُوسِ الْجِزْيَةُ وَ لَمْ يُنْزَلْ عَلَيْهِمْ كِتَابٌ وَ لَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ
Then he-asws said: ‘Ask me-asws before you lose me!’ Al-Ash’as Bin Qays stood up to him-asws and he said, ‘O Amir Al-Momineen-asws! How come you-asws take the taxes from the Magians and a Book has not been Revealed unto them, and a Prophet-as has not been Sent to them?’
فَقَالَ بَلَى يَا أَشْعَثُ قَدْ أَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِمْ كِتَاباً وَ بَعَثَ إِلَيْهِمْ نَبِيّاً وَ كَانَ لَهُمْ مَلِكٌ سَكِرَ ذَاتَ لَيْلَةٍ فَدَعَا بِابْنَتِهِ إِلَى فِرَاشِهِ فَارْتَكَبَهَا فَلَمَّا أَصْبَحَ تَسَامَعَ بِهِ قَوْمُهُ فَاجْتَمَعُوا إِلَى بَابِهِ فَقَالُوا أَيُّهَا الْمَلِكُ دَنَّسْتَ عَلَيْنَا دِينَنَا فَأَهْلَكْتَهُ فَاخْرُجْ نُطَهِّرْكَ وَ نُقِمْ عَلَيْكَ الْحَدَّ
He-asws said: ‘Yes, O Ash’as! Allah-azwj the Exalted has Revealed a Book unto them and did Send a Prophet-as to them. And there was a king for them who was intoxicated one night and called his own daughter to his bed and rode her. When it was morning, his people heard of it, so they gathered to his door and they said, ‘O king! You have defiled out religion upon us and destroyed it, therefore come out, we shall purify you and established the legal punishment upon you’.
فَقَالَ لَهُمُ اجْتَمِعُوا وَ اسْمَعُوا كَلَامِي فَإِنْ يَكُنْ لِي مَخْرَجٌ مِمَّا ارْتَكَبْتُ وَ إِلَّا فَشَأْنَكُمْ فَاجْتَمَعُوا فَقَالَ لَهُمْ هَلْ عَلِمْتُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَخْلُقْ خَلْقاً أَكْرَمَ عَلَيْهِ مِنْ أَبِينَا آدَمَ وَ أُمِّنَا حَوَّاءَ قَالُوا صَدَقْتَ أَيُّهَا الْمَلِكُ قَالَ أَ فَلَيْسَ قَدْ زَوَّجَ بَنِيهِ بَنَاتِهِ وَ بَنَاتِهِ مِنْ بَنِيهِ قَالُوا صَدَقْتَ هَذَا هُوَ الدِّينُ
He said to them, ‘Gather around and listen to my speech, so if there happens to be a way out from what I have indulged in (fine), or else its up to you’. They gathered around and he said to them, ‘Do you know that Allah-azwj did not Create any creature more Honourable to Him-azwj than our father-as Adam-as and our mother-as Hawwa-as?’ They said, ‘You speak the truth, O king’. He said, ‘Didn’t he-as marry his-as sons to his-as daughters, and his-as daughters to his-as sons?’ They said, ‘You speak the truth! This, it is the Religion’.
فَتَعَاقَدُوا عَلَى ذَلِكَ فَمَحَا اللَّهُ مَا فِي صُدُورِهِمْ مِنَ الْعِلْمِ وَ رَفَعَ عَنْهُمُ الْكِتَابَ فَهُمُ الْكَفَرَةُ يَدْخُلُونَ النَّارَ بِلَا حِسَابٍ وَ الْمُنَافِقُونَ أَشَدُّ حَالًا مِنْهُمْ
They believed upon that, so Allah-azwj Deleted whatever was from the knowledge in their chests, and Raised the Book from them. Thus, they are the Kafirs who will be entering the Fire without a Reckoning, and the hypocrites would in a more severe state then them’.
فَقَالَ الْأَشْعَثُ وَ اللَّهِ مَا سَمِعْتُ بِمِثْلِ هَذَا الْجَوَابِ وَ اللَّهِ لَا عُدْتُ إِلَى مِثْلِهَا أَبَداً
Al-Ash’as said, ‘By Allah-azwj! I have not heard the likes of this answer. By Allah-azwj! I will not return to the like of it, ever!’
ثُمَّ قَالَ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَقَامَ إِلَيْهِ رَجُلٌ مِنْ أَقْصَى الْمَسْجِدِ مُتَوَكِّياً عَلَى عُكَّازَةٍ فَلَمْ يَزَلْ يَتَخَطَّى النَّاسَ حَتَّى دَنَا مِنْهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ دُلَّنِي عَلَى عَمَلٍ إِذَا أَنَا عَمِلْتُهُ نَجَّانِيَ اللَّهُ مِنَ النَّارِ
Then he-asws said: ‘Ask me-asws before you lose me!’ A man stood up to him-asws from the corner of the Masjid, leaning upon crutches, and he did not cease to make way through the people until he came close to him-asws, and he said, ‘O Amir Al-Momineen-asws! Point me upon a deed (an act of worship), when I do it, Allah-azwj will Save me from the Fire’.
فَقَالَ لَهُ اسْمَعْ يَا هَذَا ثُمَّ افْهَمْ ثُمَّ اسْتَيْقِنْ قَامَتِ الدُّنْيَا بِثَلَاثَةٍ بِعَالِمٍ نَاطِقٍ مُسْتَعْمِلٍ لِعِلْمِهِ وَ بِغَنِيٍّ لَا يَبْخَلُ بِمَالِهِ عَلَى أَهْلِ دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ بِفَقِيرٍ صَابِرٍ
He-asws said to him: ‘Listen, O you, then understand, then be certain. The world stand by three – By a speaking scholar utilising his knowledge, and by a rich one not being stingy with his wealth upon the people of the Religion of Allah-azwj Mighty and Majestic, and by a patient poor one.
فَإِذَا كَتَمَ الْعَالِمُ عِلْمَهُ وَ بَخِلَ الْغَنِيُّ وَ لَمْ يَصْبِرِ الْفَقِيرُ فَعِنْدَهَا الْوَيْلُ وَ الثُّبُورُ وَ عِنْدَهَا يَعْرِفُ الْعَارِفُونَ اللَّهَ أَنَّ الدَّارَ قَدْ رَجَعَتْ إِلَى بَدْئِهَا أَيْ إِلَى الْكُفْرِ بَعْدَ الْإِيمَانِ
When the scholar conceals his knowledge, and the rich one is stingy and the poor one is not patient, during it would be the doom and the ruination, and during it the recognisers will recognise Allah-azwj. The house (world) would return to its beginning – i.e., to the Kufr after its Eman.
أَيُّهَا السَّائِلُ فَلَا تَغْتَرَّنَّ بِكَثْرَةِ الْمَسَاجِدِ وَ جَمَاعَةِ أَقْوَامٍ أَجْسَادُهُمْ مُجْتَمِعَةٌ وَ قُلُوبُهُمْ شَتَّى
O you questioner! Do not be deceived by the large number of Masjids and the groups of people. Their bodies are united but their hearts are diverse.
أَيُّهَا النَّاسُ إِنَّمَا النَّاسُ ثَلَاثَةٌ زَاهِدٌ وَ رَاغِبٌ وَ صَابِرٌ
O you people! But rather, the people are three – An ascetic, a desiring one, and a patient one.
فَأَمَّا الزَّاهِدُ فَلَا يَفْرَحُ بِشَيْءٍ مِنَ الدُّنْيَا أَتَاهُ وَ لَا يَحْزَنُ عَلَى شَيْءٍ مِنْهَا فَاتَهُ وَ أَمَّا الصَّابِرُ فَيَتَمَنَّاهَا بِقَلْبِهِ فَإِنْ أَدْرَكَ مِنْهَا شَيْئاً صَرَفَ عَنْهَا نَفْسَهُ لِمَا يَعْلَمُ مِنْ سُوءِ عَاقِبَتِهَا وَ أَمَّا الرَّاغِبُ فَلَا يُبَالِي مِنْ حِلٍّ أَصَابَهَا أَمْ مِنْ حَرَامٍ
As for the ascetic, he is not happy with anything from the world given to him nor does he grieve upon anything which is lost from him; and as for the patient one, he covets it with his heart, so if he comes across something from it, he turns himself away from it due to what he known of the evil consequences (of it); as for the desiring one, he does not care whether he attains it from Permissible or from Permitted’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا عَلَامَةُ الْمُؤْمِنِ فِي ذَلِكَ الزَّمَانِ قَالَ يَنْظُرُ إِلَى مَا أَوْجَبَ اللَّهُ عَلَيْهِ مِنْ حَقٍّ فَيَتَوَلَّاهُ وَ يَنْظُرُ إِلَى مَا خَالَفَهُ فَيَتَبَرَّأُ مِنْهُ وَ إِنْ كَانَ حَبِيباً قَرِيباً قَالَ صَدَقْتَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘O Amir Al-Momineen-asws! What is the sign of the Momin in that time period?’ He-asws said: ‘He would look at what Allah-azwj has Obligated upon him of the rights of, so he would befriend him-asws, and he would look at what is opposed to him-asws and he would disavow from him, and even if he was a beloved, a spouse’. He said, ‘You-asws speak the truth, O Amir Al-Momineen-asws’.
ثُمَّ غَابَ الرَّجُلُ فَلَمْ نَرَهُ فَطَلَبَهُ النَّاسُ فَلَمْ يَجِدُوهُ فَتَبَسَّمَ عَلِيٌّ ع عَلَى الْمِنْبَرِ ثُمَّ قَالَ مَا لَكُمْ هَذَا أَخِي الْخَضِرُ ع
Then the man disappeared and we did not see him. The people sought him but could not find him. Ali-asws smiled upon the Pulpit, then said: ‘What is the matter with you all? This is my-asws brother Al-Khizr-as’.
ثُمَّ قَالَ ع سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَلَمْ يَقُمْ إِلَيْهِ أَحَدٌ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى نَبِيِّهِ ص ثُمَّ قَالَ لِلْحَسَنِ ع يَا حَسَنُ قُمْ فَاصْعَدِ الْمِنْبَرَ فَتَكَلَّمْ بِكَلَامٍ لَا يُجَهِّلُكَ قُرَيْشٌ مِنْ بَعْدِي فَيَقُولُونَ الْحَسَنُ لَا يُحْسِنُ شَيْئاً
Then he-asws said: ‘Ask me-asws before you lose me-asws!’ But no one stood up to him-asws. He-asws praised Allah-azwj and extolled upon Him-azwj, and sent Salawat upon His-azwj Prophet-saww, then said to Al-Hassan-asws: ‘O Hassan-asws! Stand and ascend the Pulpit, and speak with a speech the Quraysh would not be ignorant of you-asws after me-asws and they say, ‘Al-Hassan-asws is not good of anything’.
قَالَ الْحَسَنُ ع يَا أَبَتِ كَيْفَ أَصْعَدُ وَ أَتَكَلَّمُ وَ أَنْتَ فِي النَّاسِ تَسْمَعُ وَ تَرَى قَالَ لَهُ بِأَبِي وَ أُمِّي أُوَارِي نَفْسِي عَنْكَ وَ أَسْمَعُ وَ أَرَى وَ لَا تَرَانِي
Al-Hassan-asws said: ‘O father-asws! How can I-asws ascend and speak while you-asws are among the people hearing and seeing?’ He-asws said to him-asws: ‘By my-asws father-as and my-asws mother! Or shall I-asws hide myself-asws from you-asws and I-asws can listen and you-asws cannot see me-asws?’
فَصَعِدَ الْحَسَنُ ع الْمِنْبَرَ فَحَمِدَ اللَّهَ بِمَحَامِدَ بَلِيغَةٍ شَرِيفَةٍ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ صَلَاةً مُوجَزَةً ثُمَّ قَالَ أَيُّهَا النَّاسُ سَمِعْتُ جَدِّي رَسُولَ اللَّهِ ص يَقُولُ أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا وَ هَلْ تُدْخَلُ الْمَدِينَةُ إِلَّا مِنْ بَابِهَا ثُمَّ نَزَلَتْ فَوَثَبَ إِلَيْهِ عَلِيٌّ ع فَتَحَمَّلَهُ وَ ضَمَّهُ إِلَى صَدْرِهِ
Al-Hassan-asws ascended the Pulpit, and he-asws praised Allah-azwj eloquently, nobly, and sent Salawat upon the Prophet-saww and his-saww Progeny-asws, a brief Salawat, then said: ‘O you people! I-asws heard my-asws grandfather-saww Rasool-Allah-saww saying: ‘I-saww am the city of knowledge and Ali-asws is its door, and can the city be entered into except from its door?’ Then he-asws descended, so Ali-asws leapt up and carried him-asws, and pressed him-asws to his-asws chest’.
ثُمَّ قَالَ لِلْحُسَيْنِ ع يَا بُنَيَّ قُمْ فَاصْعَدْ فَتَكَلَّمْ بِكَلَامٍ لَا يُجَهِّلُكَ قُرَيْشٌ مِنْ بَعْدِي فَيَقُولُونَ إِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ ع لَا يُبْصِرُ شَيْئاً وَ لْيَكُنْ كَلَامُكَ تَبَعاً لِكَلَامِ أَخِيكَ
Then he-asws said to Al-Husayn-asws: ‘O my-asws son-asws! Stand and ascend the Pulpit, and speak with a speech the Quraysh will not be ignorant of you-asws from after me-asws, and they would say, ‘Al Husayn Bin Ali-asws has not insight of anything’, and let your-asws speech follow the speech of your-asws brother-asws’.
فَصَعِدَ الْحُسَيْنُ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى نَبِيِّهِ وَ آلِهِ صَلَاةً مُوجَزَةً ثُمَّ قَالَ مَعَاشِرَ النَّاسِ سَمِعْتُ رَسُولَ اللَّهِ ص وَ هُوَ يَقُولُ إِنَّ عَلِيّاً ع مَدِينَةُ هُدًى فَمَنْ دَخَلَهَا نَجَا وَ مَنْ تَخَلَّفَ عَنْهَا هَلَكَ
Al-Husayn-asws ascended, and he-asws praised Allah-azwj and extolled upon Him-azwj, and sent Salawat upon His-azwj Prophet-saww and his-saww Progeny-asws, a brief Salawat, then said: ‘Community of people! I-asws heard Rasool-Allah-saww and he-asws was saying: ‘Ali-asws is a city of Guidance, so the one who enters it, will attain salvation, and one who stays behind from it, will be destroyed’.
فَوَثَبَ إِلَيْهِ عَلِيٌّ ع فَضَمَّهُ إِلَى صَدْرِهِ وَ قَبَّلَهُ ثُمَّ قَالَ مَعَاشِرَ النَّاسِ اشْهَدُوا أَنَّهُمَا فَرْخَا رَسُولِ اللَّهِ ص وَ وَدِيعَتُهُ الَّتِي اسْتَوْدَعَنِيهَا وَ أَنَا أَسْتَوْدِعُكُمُوهَا مَعَاشِرَ النَّاسِ وَ رَسُولُ اللَّهِ سَائِلُكُمْ عَنْهُمَا
Ali-asws leapt up and pressed him-asws to his-asws chest and kissed him-asws, then said: ‘Community of people! Bear witness, they-asws are both young sons-asws of Rasool-Allah-saww and his-saww entrustments which he-saww entrusted, and I-asws am entrusting them both, community of people, and Rasool-Allah-saww will be asking you all about them-asws’’.[1]
2- ج، الإحتجاج عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع عَلَى مِنْبَرِ الْكُوفَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَإِنَّ بَيْنَ جَوَانِحِي عِلْماً جَمّاً
‘Al Ihtijaj’ – From Al Asbagh Bin Nubata who said,
Amir Al-Momineen-asws addressed us upon the pulpit of Al-Kufa. He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘He-asws said: ‘O you people! Ask me-asws before you lose me-asws, for between my-asws two shoulders there is immense knowledge!’
فَقَامَ إِلَيْهِ ابْنُ الْكَوَّاءِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا الذَّارِيَاتُ ذَرْواً قَالَ الرِّيَاحُ قَالَ فَمَا الْحَامِلَاتُ وِقْراً قَالَ السَّحَابُ قَالَ فَمَا الْجَارِيَاتُ يُسْراً قَالَ السُّفُنُ قَالَ فَمَا الْمُقْسِمَاتُ أَمْراً قَالَ الْمَلَائِكَةُ
Ibn Al-Kawa stood up to him-asws and he said, ‘O Amir Al-Momineen-asws! What is By the (winds) scattering far [51:1], so he-asws said: ‘It is the wind’. He said, ‘So what is Then the (clouds) bearing load [51:2], he-asws said: ‘It is the clouds’. He said, ‘Then the (ships) flowing easily [51:3]’, he-asws said; ‘It is the ships’. He said, Then the (Angels) distributing matters [51:4], he-asws said: ‘The Angels’’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَجَدْتُ كِتَابَ اللَّهِ يَنْقُضُ بَعْضُهُ بَعْضاً قَالَ ثَكِلَتْكَ أُمُّكَ يَا ابْنَ الْكَوَّاءِ كِتَابُ اللَّهِ يُصَدِّقُ بَعْضُهُ بَعْضاً وَ لَا يَنْقُضُ بَعْضُهُ بَعْضاً فَسَلْ عَمَّا بَدَا لَكَ
He said, ‘O Amir Al-Momineen-asws! I find the Book of Allah-azwj, part of it breaks a part’. He-asws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! The Book of Allah-azwj, part of it ratifies a part, and part of it does not break a part. Ask about whatever comes to you’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ سَمِعْتُهُ يَقُولُ بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ وَ قَالَ فِي آيَةٍ أُخْرَى رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ وَ قَالَ فِي آيَةٍ أُخْرَى رَبُّ الْمَشْرِقِ وَ الْمَغْرِبِ
He said, ‘O Amir-Al-Momineen-asws! I heard Him-azwj Saying: I swear by the Lord of the Easts and the Wests [70:40]. And in another Verse: Lord of the two Easts and Lord of the two Wests [55:17]. And in another Verse: ‘Lord of the east and the west [26:28]’.
قَالَ ثَكِلَتْكَ أُمُّكَ يَا ابْنَ الْكَوَّاءِ هَذَا الْمَشْرِقُ وَ هَذَا الْمَغْرِبُ
He-asws said: ‘May your mother be bereft of you, O Ibn Al- Kawa! This is the east and this is the west. And as for His-azwj Words: Lord of the two Easts and Lord of the two Wests [55:17], so it is the east of the winter upon a limit, and east of the summer upon a limit. But do you not recognise that from the nearness of the sun and its remoteness?
وَ أَمَّا قَوْلُهُ رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ فَإِنَّ مَشْرِقَ الشِّتَاءِ عَلَى حِدَةٍ وَ مَشْرِقَ الصَّيْفِ عَلَى حِدَةٍ أَ مَا تَعْرِفُ ذَلِكَ مِنْ قُرْبِ الشَّمْسِ وَ بُعْدِهَا وَ أَمَّا قَوْلُهُ بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ فَإِنَّ لَهَا ثَلَاثَمِائَةٍ وَ سِتِّينَ بُرْجاً تَطْلُعُ كُلَّ يَوْمٍ مِنْ بُرْجٍ وَ تَغِيبُ فِي آخَرَ وَ لَا تَعُودُ إِلَيْهِ إِلَّا مِنْ قَابِلٍ فِي ذَلِكَ الْيَوْمِ
And as for His-azwj Words: I swear by the Lord of the Easts and the Wests [70:40], so it has for it three hundred and sixty constellations, (the sun is) emerging from each constellation and setting in another. It does not return to it except from the following year in that particular day’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَمْ بَيْنَ مَوْضِعِ قَدَمِكَ إِلَى عَرْشِ رَبِّكَ قَالَ ثَكِلَتْكَ أُمُّكَ يَا ابْنَ الْكَوَّاءِ سَلْ مُتَعَلِّماً وَ لَا تَسْأَلْ مُتَعَنِّتاً مِنْ مَوْضِعِ قَدَمِي إِلَى عَرْشِ رَبِّي أَنْ يَقُولَ قَائِلٌ مُخْلِصاً لَا إِلَهَ إِلَّا اللَّهُ
He said, ‘O Amir Al-Momineen-asws! How much is between the place of your-asws feet to the Throne of your-asws Lord-azwj?’ He-asws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! Ask to learn and do not ask to exhaust. From the place of my-asws feet to the Throne of my-asws Lord-azwj is that a speaker says sincerely, ‘There is no god except Allah-azwj’’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا ثَوَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ قَالَ ع مَنْ قَالَ مُخْلِصاً لَا إِلَهَ إِلَّا اللَّهُ طُمِسَتْ ذُنُوبُهُ كَمَا يُطْمَسُ الْحَرْفُ الْأَسْوَدُ مِنَ الرَّقِّ الْأَبْيَضِ فَإِذَا قَالَ ثَانِيَةً لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً خَرَقَتْ أَبْوَابَ السَّمَاوَاتِ وَ صُفُوفَ الْمَلَائِكَةِ حَتَّى يَقُولَ الْمَلَائِكَةُ بَعْضُهَا لِبَعْضٍ اخْشَعُوا لِعَظَمَةِ اللَّهِ
He said, ‘O Amir Al-Momineen-asws! What is the Reward of the one who says, ‘There is no god except Allah-azwj’?’ He-asws said: ‘One who sincerely says, ‘There is no god except Allah-azwj’, his sins would be obliterated just as the black letter gets obliterated from the white paper. When he says it secondly, ‘There is no god except Allah-azwj’ sincerely, the doors of the skies are pierced and the form rows until the Angels are saying to each other, ‘Humble yourselves to the Magnificence of Allah-azwj’.
فَإِذَا قَالَ ثَالِثَةً لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً لَمْ تُنَهْنَهْ دُونَ الْعَرْشِ فَيَقُولُ الْجَلِيلُ اسْكُنِي فَوَ عِزَّتِي وَ جَلَالِي لَأَغْفِرَنَّ لِقَائِلِكِ بِمَا كَانَ فِيهِ ثُمَّ تَلَا هَذِهِ الْآيَةَ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ يَعْنِي إِذَا كَانَ عَمَلُهُ خَالِصاً ارْتَفَعَ قَوْلُهُ وَ كَلَامُهُ
When he says for a third time, ‘There is no god except Allah-azwj’, sincerely, he is not alone below the Throne, and the Majestic is Saying: “Settle in Me-azwj, By My-azwj Might and My-azwj Majesty, I-azwj will Forgive your speaker with whatever was in him’. Then he-asws recited this Verse: To Him ascend the good words, and the righteous deeds raise it. [35:10] – meaning, when his deeds were sincere, his words and his speech would be Raised’’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ قَوْسِ قُزَحَ قَالَ ثَكِلَتْكَ أُمُّكَ يَا ابْنَ الْكَوَّاءِ لَا تَقُلْ قَوْسُ قُزَحَ فَإِنَّ قُزَحَ اسْمُ شَيْطَانٍ وَ لَكِنْ قُلْ قَوْسُ اللَّهِ إِذَا بَدَتْ يَبْدُو الْخِصْبُ وَ الرِّيفُ
He said, ‘O Amir Al-Momineen-asws! Inform me about the rainbow’. He-asws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! Do not say, ‘Qaws Qaz’h’, for ‘Qaz’h’ is a name of Satan-la, but say, ‘Qaws Allah-azwj’. When it appears in the green lands and the countryside’.
قَالَ أَخْبِرْنِي يَا أَمِيرَ الْمُؤْمِنِينَ عَنِ الْمَجَرَّةِ الَّتِي تَكُونُ فِي السَّمَاءِ قَالَ هِيَ شَرَجُ السَّمَاءِ وَ أَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ وَ مِنْهُ أَغْرَقَ اللَّهُ قَوْمَ نُوحٍ بِماءٍ مُنْهَمِرٍ
He said, ‘Inform me O Amir Al-Momineen-asws about the galaxy which happens to be in the sky’. He-asws said: ‘It is a vent (pathway) of the sky and a safety for the people of the earth from the drowning, and from it Allah-azwj Drowned the people of Noah-as with torrent of water’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْمَحْوِ الَّذِي يَكُونُ فِي الْقَمَرِ قَالَ ع اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ رَجُلٌ أَعْمَى يَسْأَلُ عَنْ مَسْأَلَةٍ عَمْيَاءَ أَ مَا سَمِعْتَ اللَّهَ تَعَالَى يَقُولُ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً
He said, ‘O Amir Al-Momineen-asws! Inform me about the effacement which happens regarding the moon’. He-asws said: ‘Allah-azwj is the Greatest! The man of greatest blindness is asking about the question of the blind spot! Have you not heard Allah-azwj the Exalted Saying: And We Made the night and the day as two Signs, then We Erased the Sign of the night and We Made the Sign of the day to be visible, [17:12]?’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ اللَّهِ ص قَالَ عَنْ أَيِّ أَصْحَابِ رَسُولِ اللَّهِ تَسْأَلُنِي قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ قَالَ ع سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ ذَا لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ
He said, ‘O Amir Al-Momineen-asws! Inform me about the companions of Rasool-Allah-saww’. He-asws said: ‘About which companions of Rasool-Allah-saww are you asking me?’ He said, ‘O Amir Al-Momineen-asws! Inform me about Abu Zarr-ra’. He-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘Neither has the green (sky) shaded, nor has the soil carried anyone of a tone more truthful than Abu Zarr-ra’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ سَلْمَانَ الْفَارِسِيِّ قَالَ بَخْ بَخْ سَلْمَانُ مِنَّا أَهْلَ الْبَيْتِ وَ مَنْ لَكُمْ بِمِثْلِ لُقْمَانَ الْحَكِيمِ عَلِمَ عِلْمَ الْأَوَّلِ وَ عِلْمَ الْآخِرِ
He said, ‘O Amir Al-Momineen-asws! Inform me about Salman Al-Farsy-ra’. He-asws said: ‘Congratulations! Congratulations! Salman-ra is from us-asws, the People-asws of the Household, and who was for you like Luqman-as the Wise. He-ra knew the former knowledge and the latter knowledge’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَأَخْبِرْنِي عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ ذَاكَ امْرُؤٌ عَلِمَ أَسْمَاءَ الْمُنَافِقِينَ إِنْ تَسْأَلُوهُ عَنْ حُدُودِ اللَّهِ تَجِدُوهُ بِهَا عَارِفاً عَالِماً
He said, ‘O Amir Al-Momineen-asws! Inform me about Huzayfa Bin Al-Yaman’. He-asws said: ‘That is a person who knew the knowledge of the names of the hypocrites. If you were to ask him about the Limits of Allah-azwj, you will find him to be a recogniser of these, a knower’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ ذَاكَ امْرُؤٌ حَرَّمَ اللَّهُ لَحْمَهُ وَ دَمَهُ عَلَى النَّارِ وَ أَنْ تَمَسَّ شَيْئاً مِنْهُمَا
He said, ‘O Amir Al-Momineen-asws! Inform me about Ammar Bin Yasser-ra’. He-asws said: ‘That is a person who flesh and his blood Allah-azwj has Prohibited unto the Fire, and that anything from these to be touched’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَأَخْبِرْنِي عَنْ نَفْسِكَ قَالَ كُنْتُ إِذَا سَأَلْتُ أُعْطِيتُ وَ إِذَا سَكَتُّ ابْتُدِيتُ
He said, ‘O Amir Al-Momineen-asws! Inform me about yourself-asws’. He-asws said: ‘I-asws was such, whenever I-asws asked (the Prophet-saww) I-asws was given, and whenever I-asws was silent, I-asws was initiated (by Prophet-saww)’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمالًا الْآيَةَ قَالَ كَفَرَةُ أَهْلِ الْكِتَابِ الْيَهُودُ وَ النَّصَارَى وَ قَدْ كَانُوا عَلَى الْحَقِّ
He said, ‘O Amir Al-Momineen-asws! Inform me about the Words of Allah-azwj Mighty and Majestic: Say: ‘Shall We Inform you of the greatest losers in deeds [18:103] – the Verse. This is the Kufr of the people of the Book – The Jews and the Christians, and they had been upon the Truth, but they innovated in their religions and they were reckoning they were upon the truth’.
فَابْتَدَعُوا فِي أَدْيَانِهِمْ وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً ثُمَّ نَزَلَ عَنِ الْمِنْبَرِ وَ ضَرَبَ بِيَدِهِ عَلَى مَنْكِبِ ابْنِ الْكَوَّاءِ ثُمَّ قَالَ يَا ابْنَ الْكَوَّاءِ وَ مَا أَهْلُ النَّهْرَوَانِ مِنْهُمْ بِبَعِيدٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أُرِيدُ غَيْرَكَ وَ لَا أَسْأَلُ سِوَاكَ
Then he-asws descended from the pulpit and struck his-asws hand upon a shoulder of Ibn Al-Kawa, then said: ‘O Ibn Al-Kawa! And the people of Al-Nahrwan are not far from them’. He said, ‘O Amir Al-Momineen-asws! I do not want apart from you-asws nor will I ask anyone else besides you-asws’.
قَالَ فَرَأَيْنَا ابْنَ الْكَوَّاءِ يَوْمَ النَّهْرَوَانِ فَقِيلَ لَهُ ثَكِلَتْكَ أُمُّكَ بِالْأَمْسِ كُنْتَ تَسْأَلُ أَمِيرَ الْمُؤْمِنِينَ ع عَمَّا سَأَلْتَهُ وَ أَنْتَ الْيَوْمَ تُقَاتِلُهُ فَرَأَيْنَا رَجُلًا حَمَلَ عَلَيْهِ فَطَعَنَهُ فَقَتَلَهُ
He (the narrator) said, ‘We saw Ibn Al-Kawa on the day of Al-Nahrwan and it was said to him, ‘May your mother be bereft of you! Yesterday you were questioning Amir Al-Momineen-asws about whatever you asked him-asws, and today you are fighting against him-asws?’ We saw a man attack upon him and stab him, and killed him’’.[2]
3- وَ رَوَى هَذَا الْخَبَرَ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ بِأَسَانِيدِهِ عَنْ أَبِي عَمْرِو الْكِنْدِيِّ وَ ابْنِ جَرِيحٍ وَ غَيْرِهِمَا وَ زَادَ فِيهِ قَالَ: فَمَا مَعْنَى السَّماءِ ذاتِ الْحُبُكِ قَالَ ذَاتُ الْخَلْقِ الْحَسَنِ
And this Hadeeth has been reported by Ibrahim Bin Muhammad Al Saqafy in the book ‘Al Gharaat’, by his chain from Abu Amro Al Kindy and Ibn Jareeh and others, and there is an increase in it –
‘He said, ‘What is the meaning of the And by the sky with the orbital pathways [51:7]?’ He-asws said: ‘With the excellent creation’.
قَالَ فَكَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قَالَ مَسِيرَةَ يَوْمٍ لِلشَّمْسِ تَطْلُعُ مِنْ مَطْلَعِهَا فَتَأْتِي مَغْرِبَهَا مَنْ حَدَّثَكَ غَيْرَ ذَلِكَ كَذَبَكَ
He said, ‘How much is between the east and the west?’ He-asws said: ‘Travel distance of the sun emerging from its emergence until it comes to its west. Whoever narrates to you other than that, is lying to you’.
فَسَأَلَهُ مِنَ الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً فَقَالَ دَعْهُمْ لِغَيِّهِمْ هُمْ قُرَيْشٌ قَالَ فَمَا ذُو الْقَرْنَيْنِ- قَالَ رَجُلٌ بَعَثَهُ اللَّهُ إِلَى قَوْمِهِ فَكَذَّبُوهُ وَ ضَرَبُوهُ عَلَى قَرْنِهِ فَمَاتَ ثُمَّ أَحْيَاهُ اللَّهُ فَبَعَثَهُ إِلَى قَوْمِهِ فَكَذَّبُوهُ وَ ضَرَبُوهُ عَلَى قَرْنِهِ فَمَاتَ ثُمَّ أَحْيَاهُ اللَّهُ فَهُوَ ذُو الْقَرْنَيْنِ ثُمَّ قَالَ وَ فِيكُمْ مِثْلُهُ
He asked him-asws about the ones, those who replaced the Favours of Allah-azwj for Kufr’. He-asws said: ‘Leave them, they are Quraysh’. He said, ‘So what is Zulqarnayn?’ He-asws said: ‘A man Allah-azwj Sent to his people, by they belied him and struck him upon his forehead and he died. Then Allah-azwj Revived him and Sent him to his people, by they belied him and struck him upon his forehead and he died. Then Allah-azwj Revived him. Thus, he is Zulqarnayn (One with two horns)’. Then he-asws said: ‘And among you all is his example.
وَ قَالَ أَيُّ خَلْقِ اللَّهِ أَشَدُّ قَالَ إِنَّ أَشَدَّ خَلْقِ اللَّهِ عَشَرَةٌ الْجِبَالُ الرَّوَاسِيوَ الْحَدِيدُ تُنْحَتُ بِهِ الْجِبَالُ وَ النَّارُ تَأْكُلُ الْحَدِيدَ وَ الْمَاءُ يُطْفِئُ النَّارَ وَ السَّحَابُ الْمُسَخَّرُ بَيْنَ السَّمَاءِ وَ الْأَرْضِ يَحْمِلُ الْمَاءَ وَ الرِّيحُ تُقِلُّ السَّحَابَ وَ الْإِنْسَانُ يَغْلِبُ الرِّيحَ يَتَّقِيهَا بِيَدَيْهِ وَ يَذْهَبُ لِحَاجَتِهِ وَ السُّكْرُ يَغْلِبُ الْإِنْسَانَ وَ النَّوْمُ يَغْلِبُ السُّكْرَ وَ الْهَمُّ يَغْلِبُ النَّوْمَ فَأَشَدُّ خَلْقِ رَبِّكَ الْهَمُ
And he said, ‘And which creation was the most difficult?’ He-asws said: ‘The most difficult of creation of Allah-azwj are ten – The lofty mountains, and the iron by which the mountains are carved with, and the fire consuming the iron, and the water extinguishing the fire, and the cloud subdued between the sky and the earth carrying the water, and the wind diverting the clouds, and the human being overcoming the wind controlling it by his hands and making it go for its needs, and the intoxicant overcoming the human being, and the sleep overcoming the intoxication, and the inspiration overcoming the sleep. So, the most difficult of the creation of your Lord-azwj is the inspiration’’.[3]
4- ج، الإحتجاج عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: سَلُونِي عَنْ كِتَابِ اللَّهِ فَوَ اللَّهِ مَا نَزَلَتْ آيَةٌ فِي كِتَابِ اللَّهِ فِي لَيْلٍ وَ لَا نَهَارٍ وَ لَا مَسِيرٍ وَ لَا مُقَامٍ إِلَّا وَ قَدْ أَقْرَأَنِي إِيَّاهَا رَسُولُ اللَّهِ ص وَ عَلَّمَنِي تَأْوِيلَهَا
From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Ask me-asws about the Book of Allah-azwj, for, by Allah-azwj! No Verse has been Revealed in the Book of Allah-azwj during the night or by the day, nor during travel nor staying, except and it has been read out to me-asws by Rasool-Allah-saww and he-saww taught me-asws its interpretation’.
فَقَامَ ابْنُ الْكَوَّاءِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا كَانَ يَنْزِلُ عَلَيْهِ مِنَ الْقُرْآنِ وَ أَنْتَ غَائِبٌ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ ص مَا كَانَ يَنْزِلُ عَلَيْهِ مِنَ الْقُرْآنِ وَ أَنَا غَائِبٌ عَنْهُ حَتَّى أَقْدَمَ عَلَيْهِ فَيُقْرِئُنِيهِ وَ يَقُولُ لِي يَا عَلِيُّ أَنْزَلَ اللَّهُ عَلَيَّ بَعْدَكَ كَذَا وَ كَذَا وَ تَأْوِيلُهُ كَذَا وَ كَذَا فَيُعَلِّمُنِي تَأْوِيلَهُ وَ تَنْزِيلَهُ
Ibn Al-Kawa stood up and he said, ‘O Amir Al-Momineen-asws! What about whatever was Revealed unto him-saww while you-asws were absent from him-saww?’ He-asws said: ‘Rasool-Allah-saww, whenever something from the Quran was Revealed unto him-saww while I-asws was absent from him-saww, he-saww used to wait until I-asws would come to him-saww, so he-saww would read out to me-asws would say to me-asws: ‘O Ali-asws! Allah-azwj Revealed unto me-saww after you-asws, such and such, and its interpretation is such and such’. He-saww would let me-asws know of its interpretation and it’s Revelation’’.[4]
5- ج، الإحتجاج وَ جَاءَ فِي الْآثَارِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَخْطُبُ فَقَالَ فِي خُطْبَتِهِ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَوَ اللَّهِ لَا تَسْأَلُونِّي عَنْ فِئَةٍ تُضِلُّ مِائَةً وَ تَهْدِي مِائَةً إِلَّا أَنْبَأْتُكُمْ بِنَاعِقِهَا وَ سَائِقِهَا إِلَى يَوْمِ الْقِيَامَةِ
And it has come in the Ahadeeth that Amir Al-Momineen-asws was preaching and he-asws said in his-asws sermon: ‘As me-asws before you lose me-asws, for, by Allah-azwj, you will not ask me-asws about a group, a hundred of whom would stray and a hundred would be guided except I-asws shall inform you of its callers and its ushers up to the Day of Qiyamah’.
فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ أَخْبِرْنِي كَمْ فِي رَأْسِي وَ لِحْيَتِي مِنْ طَاقَةِ شَعْرٍ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اللَّهِ لَقَدْ حَدَّثَنِي خَلِيلِي رَسُولُ اللَّهِ ص بِمَا سَأَلْتَ عَنْهُ وَ أَنَّ عَلَى كُلِّ طَاقَةِ شَعْرٍ فِي رَأْسِكَ مَلَكاً يَلْعَنُكَ وَ عَلَى كُلِّ طَاقَةِ شَعْرٍ فِي لِحْيَتِكَ شَيْطَاناً يَسْتَفِزُّكَ وَ أَنَّ فِي بَيْتِكَ سَخْلًا يَقْتُلُ ابْنَ رَسُولِ اللَّهِ ص آيَةُ ذَلِكَ مِصْدَاقُ مَا خَبَّرْتُكَ بِهِ وَ لَوْ لَا أَنَّ الَّذِي سَأَلْتَ يَعْسِرُ بُرْهَانُهُ لَأَخْبَرْتُكَ بِهِ وَ لَكِنْ آيَةُ ذَلِكَ مَا أَنْبَأْتُكَ بِهِ مِنْ لَعْنَتِكَ وَ سَخْلِكَ الْمَلْعُونِ
A man stood up to him-asws and he said, ‘Inform me regarding my head and my beard, of the pinnacles of hair?’ Amir Al-Momineen-asws said: ‘By Allah-azwj! My-asws friend Rasool-Allah-saww had narrated to me-asws of what you are asking about, and that upon every pinnacle of hair in your head is an Angel cursing you, and upon every pinnacle of the hair in your beard there is a Satan-la provoking you, and that in your house is a despicable one who will kill a son-asws of Rasool-Allah-saww. A sign of that confirmation of what I-asws am informing you with, and had it not been for that which you asked, its proving being difficult, I-asws would have informed of it (how many hairs you have), but a sign of that is what I-asws have informed you with of the ones who are cursing you, and your sheltering the accursed one’.
وَ كَانَ ابْنُهُ فِي ذَلِكَ الْوَقْتِ صَبِيّاً صَغِيراً يَحْبُو فَلَمَّا كَانَ مِنْ أَمْرِ الْحُسَيْنِ ع مَا كَانَ تَوَلَّى قَتْلَهُ وَ كَانَ الْأَمْرُ كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع
And it was so that during that time, his son was a young child, crawling. So, when it was from the matter of Al-Husayn-asws what happened, he undertook his-asws killing (was in the army of Yazeed-la), and the matter transpires just as Amir Al-Momineen-asws had said’’.[5]
6- مِنْ إِرْشَادِ الْقُلُوبِ، بِحَذْفِ الْإِسْنَادِ رُوِيَ أَنَّ قَوْماً حَضَرُوا عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ بِالْكُوفَةِ وَ يَقُولُ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَأَنَا لَا أُسْأَلُ عَنْ شَيْءٍ دُونَ الْعَرْشِ إِلَّا أَجَبْتُ فِيهِ لَا يَقُولُهَا بَعْدِي إِلَّا مُدَّعٍ أَوْ كَذَّابٌ مُفْتَرٍ
From (the book) ‘Irshad Al Quloob’, by a deleted chain, it is reported,
‘A group presented in the presence of Amir Al-Momineen-asws while he-asws was addressing at Al-Kufa, and he-asws was saying: ‘Ask me-asws before you lose me-asws, for I-asws will not be asked about anything below the Throne except I-asws will answer regarding it. None will say it after me-asws except a fraudster, or a liar, a fabricator’.
فَقَامَ إِلَيْهِ رَجُلٌ مِنْ جَنْبِ مَجْلِسِهِ وَ فِي عُنُقِهِ كِتَابٌ كَالْمُصْحَفِ وَ هُوَ رَجُلٌ آدَمُ ظُرُبٌّ طُوَالٌ جَعْدُ الشَّعْرِ كَأَنَّهُ مِنْ يَهُودِ الْعَرَبِ فَقَالَ رَافِعاً صَوْتَهُ لِعَلِيٍّ ع يَا أَيُّهَا الْمُدَّعِي لِمَا لَا يَعْلَمُ وَ الْمُتَقَدِّمُ لِمَا لَا يَفْهَمُ أَنَا سَائِلُكَ فَأَجِبْ
A man from a side of the his-asws gathering stood up to him-asws, and in his neck was look like the Parchment, and he was a tall man of curly hair, as if he was from the Jewish Arabs, and he said raising his voice to Ali-asws, ‘O you claimer of what he does not know, and the proceeder to what he does not understand! I will ask you-asws, so answer!’
قَالَ فَوَثَبَ إِلَيْهِ أَصْحَابُهُ وَ شِيعَتُهُ مِنْ كُلِّ نَاحِيَةٍ وَ هَمُّوا بِهِ فَنَهَرَهُمْ عَلِيٌّ ع وَ قَالَ دَعُوهُ وَ لَا تَعْجَلُوهُ فَإِنَّ الْعَجَلَ وَ الطَّيْشَ لَا يَقُومُ بِهِ حُجَجُ اللَّهِ وَ لَا بِإِعْجَالِ السَّائِلِ تَظْهَرُ بَرَاهِينُ اللَّهِ تَعَالَى
He (the narrator) said, ‘His-asws companions and his-asws Shias leapt up to him-asws from every corner and they thought (of killing) him, but Ali-asws rebuked them and said: ‘Leave him, and do not be hasty with him, for the haste and the impulsiveness is not what the Arguments of Allah-azwj are established with, nor are the proofs of Allah-azwj the Exalted manifested by hurrying the questioner’.
ثُمَّ الْتَفَتَ إِلَى السَّائِلِ فَقَالَ سَلْ بِكُلِّ لِسَانِكَ وَ مَبْلَغِ عِلْمِكَ أُجِبْكَ إِنْ شَاءَ اللَّهُ تَعَالَى بِعِلْمٍ لَا تَخْتَلِجُ فِيهِ الشُّكُوكُ وَ لَا تُهَيِّجُهُ دَنَسُ رَيْبِ الزَّيْغِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
Then he-asws turned towards the questioner and he-asws said: ‘Ask with all your tongues and the peak of your knowledge, I-asws will answer you, if Allah-azwj the Exalted so Desires, by such knowledge which would not be needy to your doubts, nor be irritated by the filth of suspicious aberration, and there is neither Might nor Strength except with Allah-azwj, the Exalted, the Magnificent’.
ثُمَّ قَالَ الرَّجُلُ كَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قَالَ عَلِيٌّ ع مَسَافَةُ الْهَوَاءِ قَالَ الرَّجُلُ وَ مَا مَسَافَةُ الْهَوَاءِ قَالَ ع دَوَرَانُ الْفَلَكِ قَالَ الرَّجُلُ وَ مَا دَوَرَانُ الْفَلَكِ قَالَ ع مَسِيرُ يَوْمٍ لِلشَّمْسِ
Then the man said, ‘How much is between the east and the west?’ Ali-asws said: ‘Distance of the air’. The man said, ‘And what is the distance of the air?’ He-asws said: ‘Orbit of the planet’. The man said, ‘And what is the orbit of the planet?’ He-asws said: ‘Travel distance of the sun of a day’.
قَالَ صَدَقْتَ فَمَتَى الْقِيَامَةُ قَالَ ع عِنْدَ حُضُورِ الْمَنِيَّةِ وَ بُلُوغِ الْأَجَلِ قَالَ الرَّجُلُ صَدَقْتَ فَكَمْ عُمُرُ الدُّنْيَا قَالَ ع يُقَالُ سَبْعَةُ آلَافٍ ثُمَّ لَا تَحْدِيدَ قَالَ الرَّجُلُ صَدَقْتَ فَأَيْنَ بَكَّةُ مِنْ مَكَّةَ قَالَ عَلِيٌّ ع مَكَّةُ أَكْنَافُ الْحَرَمِ وَ بَكَّةُ مَوْضِعُ الْبَيْتِ
He said, ‘You-asws speak the truth. When will the Qiyamah take place?’ He-asws said: ‘At the presence of the deaths and the reaching of the terms’. The man said, ‘You-asws speak the truth, so, how much is the age of the world?’ He-asws said: ‘It is said, ‘Seven thousand (so far), then (onwards) there is no limitation’.
قَالَ الرَّجُلُ صَدَقْتَ فَلِمَ سُمِّيَتْ مَكَّةَ قَالَ ع لِأَنَّ اللَّهَ تَعَالَى مَكَّ الْأَرْضَ مِنْ تَحْتِهَا قَالَ فَلِمَ سُمِّيَتْ بَكَّةَ قَالَ عَلِيٌّ ع لِأَنَّهَا بَكَّتْ رِقَابَ الْجَبَّارِينَ وَ أَعْنَاقَ الْمُذْنِبِينَ قَالَ صَدَقْتَ قَالَ فَأَيْنَ كَانَ اللَّهُ قَبْلَ أَنْ يَخْلُقَ عَرْشَهُ
The man said, ‘You-asws speak the truth! Where is Bakkah from Makkah?’ Ali-asws said: ‘Makkah is the hilly (areas of) the Sanctuary (Harrum), and Bakkah is the place of the House (Kaaba)’. The man said, ‘You-asws speak the truth, so why was Makkah named as such?’ He-asws said: ‘Because Allah-azwj the Exalted Spread (Makk) the ground from under it’. He said, ‘Why was Bakkah named as such?’ Ali-asws said: ‘Because it wept (Baka) the necks of the tyrants and the necks of the sinners’. He said, ‘You-asws speak the truth’.
فَقَالَ ع سُبْحَانَ مَنْ لَا تُدْرِكُ كُنْهَ صِفَتِهِ حَمَلَةُ الْعَرْشِ عَلَى قُرْبِ رَبَوَاتِهِمْ مِنْ كُرْسِيِّ كَرَامَتِهِ وَ لَا الْمَلَائِكَةُ الْمُقَرَّبُونَ مِنْ أَنْوَارِ سُبُحَاتِ جَلَالِهِ وَيْحَكَ لَا يُقَالُ اللَّهُ أَيْنَ وَ لَا فِيمَ وَ لَا أَيُّ وَ لَا كَيْفَ
He said, ‘Where was Allah-azwj before He-azwj Created His-azwj Throne?’ He-asws said: ‘Glory be to the One-azwj Whose essence cannot be realised by describing Him-azwj by the bearers of the Throne upon the closeness to their Lord-azwj from the Chair of His-azwj Honour, nor His-azwj Angels of Proximity from the Lights of His-azwj Majesty. Woe be unto you! It cannot be said where Allah-azwj is, not in what, nor which, nor how’.
قَالَ الرَّجُلُ صَدَقْتَ فَكَمْ مِقْدَارُ مَا لَبِثَ عَرْشُهُ عَلَى الْمَاءِ مِنْ قَبْلِ أَنْ يَخْلُقَ الْأَرْضَ وَ السَّمَاءَ قَالَ عَلِيٌّ ع أَ تُحْسِنُ أَنْ تَحْسُبَ قَالَ الرَّجُلُ نَعَمْ قَالَ لِلرَّجُلِ لَعَلَّكَ لَا تُحْسِنُ أَنْ تَحْسُبَ قَالَ الرَّجُلُ بَلَى إِنِّي أُحْسِنُ أَنْ أَحْسُبَ
The man said, ‘You-asws speak the truth. How much is the measurement of how long His-azwj Throne stayed upon the water from before He-azwj Created the earth and the sky?’ Ali-asws said: ‘Are you good at counting?’ The man said, ‘Yes’. He-asws said to the man: ‘Perhaps you are not good at counting’. The man said, ‘Yes, I am good at counting’.
قَالَ عَلِيٌّ ع أَ رَأَيْتَ إِنْ صُبَّ خَرْدَلٌ فِي الْأَرْضِ حَتَّى يَسُدَّ الْهَوَاءَ وَ مَا بَيْنَ الْأَرْضِ وَ السَّمَاءِ ثُمَّ أُذِنَ لَكَ عَلَى ضَعْفِكَ أَنْ تَنْقُلَهُ حَبَّةً حَبَّةً مِنْ مِقْدَارِ الْمَشْرِقِ إِلَى الْمَغْرِبِ وَ مُدَّ فِي عُمُرِكَ وَ أُعْطِيتَ الْقُوَّةَ عَلَى ذَلِكَ حَتَّى نَقَلْتَهُ وَ أَحْصَيْتَهُ لَكَانَ ذَلِكَ أَيْسَرَ مِنْ إِحْصَاءِ عَدَدِ أَعْوَامِ مَا لَبِثَ عَرْشُهُ عَلَى الْمَاءِ مِنْ قَبْلِ أَنْ يَخْلُقَ اللَّهُ الْأَرْضَ وَ السَّمَاءَ وَ إِنَّمَا وَصَفْتُ لَكَ عُشْرَ عُشْرِ الْعَشِيرِ مِنْ جُزْءٍ مِنْ مِائَةِ أَلْفِ جُزْءٍ وَ أَسْتَغْفِرُ اللَّهَ عَنِ التَّقْلِيلِ وَ التَّحْدِيدِ
Ali-asws said: ‘What is your view if mustard seeds were to be poured into the earth until the air is block and what is between the earth and the sky, then it is permitted for you upon your weakness that you move these, seed by seed, from a measurement of the east to the west, and there is an extension in your life-span and you are given the strength upon that until you do move these and count them, that would be less than the count of the number of the year what His-azwj Throne remained upon the water from before Allah-azwj Created the earth and the sky, and rather I-asws have described to you one tenth of tenth of the tenth of a part from one hundred thousand parts, and I-asws seek Forgiveness of Allah-azwj from the reduction and the limitation’.
فَحَرَّكَ الرَّجُلُ رَأْسَهُ وَ أَنْشَأَ يَقُولُ
| أَنْتَ أَهْلُ الْعِلْمِ يَا هَادِيَ الْهُدَى | تَجْلُو مِنَ الشَّكِّ الْغَيَاهِيبَا | |
| حُزْتَ أَقَاصِيَ الْعُلُومِ فَمَا | تُبْصِرُ أَنْ غُولِبْتَ مَغْلُوباً | |
| لَا تَنْثَنِي عَنْ كُلِّ أُشْكُولَةٍ | تُبْدِي إِذَا حَلَّتْ أَعَاجِيبَا | |
| لِلَّهِ دَرُّ الْعِلْمِ مِنْ صَاحِبٍ | يَطْلُبُ إِنْسَاناً وَ مَطْلُوباً |
The man shook his head and prosed saying, ‘You-asws are the people of knowledge, O guide, O Guided one; you-asws flash the amazement from the doubts and the measurements of the knowledge; you-asws overcome the overcome one, not leaving any (kind of) doubt; when you-asws release (knowledge) there appear the gems of Allah-azwj from a Master-asws; people see and are sought’.[6]
7- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا النَّاسُ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَلَأَنَا بِطُرُقِ السَّمَاءِ أَعْلَمُ مِنِّي بِطُرُقِ الْأَرْضِ قَبْلَ أَنْ تَشْغَرَ بِرِجْلِهَا فِتْنَةٌ تَطَأُ فِي خِطَامِهَا وَ تَذْهَبُ بِأَحْلَامِ قَوْمِهَا
Nahj (Al Balagah) –
‘Amir Al-Momineen-asws said: ‘O you people! Ask me-asws before you lose me-asws, for there is no one more knowing with the pathways of the sky than me-asws (and) with the pathways of the earth, before Fitna springs upon its feet and treads in ending it, and goes away with the wits of its people’’.[7]
باب 9 مناظرات الحسن و الحسين صلوات الله عليهما و احتجاجاتهما
CHAPTER 9 – DEBATES OF AL-HASSAN-asws AND AL-HUSAYN-asws AND THEIR-asws ARGUMENTATIONS
1- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي الرَّهْبَةِ وَ النَّاسُ عَلَيْهِ مُتَرَاكِمُونَ فَمِنْ بَيْنِ مُسْتَفْتٍ وَ مِنْ بَيْنِ مُسْتَعْدٍ إِذْ قَامَ إِلَيْهِ رَجُلٌ فَقَالَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَنَظَرَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع بِعَيْنَيْهِ هَاتَيْكَ الْعَظِيمَتَيْنِ ثُمَّ قَالَ وَ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ مَنْ أَنْتَ
‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘While Amir Al-Momineen-asws was in Al-Rahba and the people were massing against him-asws, he-asws was mobilising and preparing when a man stood up to him-asws and he said, ‘Greeting be upon you-asws O Amir Al-Momineen-asws and the Mercy of Allah-azwj and His-azwj Blessings’. Amir Al-Momineen-asws looked at him with wide open eyes, then said: ‘And upon you be the greetings and Mercy of Allah-azwj and His-azwj Blessings, who are you?’
فَقَالَ أَنَا رَجُلٌ مِنْ رَعِيَّتِكَ وَ أَهْلِ بِلَادِكَ قَالَ مَا أَنْتَ مِنْ رَعِيَّتِي وَ لَا مِنْ أَهْلِ بِلَادِي وَ لَوْ سَلَّمْتَ عَلَيَّ يَوْماً وَاحِداً مَا خَفِيتَ عَلَيَّ فَقَالَ الْأَمَانَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَلْ أَحْدَثْتَ فِي مِصْرِي هَذَا حَدَثاً مُنْذُ دَخَلْتَهُ قَالَ لَا
He said, ‘I am a man from your-asws citizens and the people of your-asws city’. He-asws said: ‘You are neither from my-asws citizens nor from the people of my-asws city, and had you greeted unto me-asws even for one day, you would not have been hidden unto me-asws’. He said, ‘The safety, O Amir Al-Momineen-asws’. Amir Al Momineen-asws said: ‘Has anything new occurred in this journey of mine-asws any occurrence since you entered it?’ He said, ‘No’.
قَالَ فَلَعَلَّكَ مِنْ رِجَالِ الْحَرْبِ قَالَ نَعَمْ قَالَ إِذَا وَضَعَتِ الْحَرْبُ أَوْزَارَهَا فَلَا بَأْسَ قَالَ أَنَا رَجُلٌ بَعَثَنِي إِلَيْكَ مُعَاوِيَةُ مُتَغَفِّلًا لَكَ أَسْأَلُكَ عَنْ شَيْءٍ بَعَثَ فِيهِ ابْنُ الْأَصْفَرِ وَ قَالَ لَهُ إِنْ كُنْتَ أَحَقَّ بِهَذَا الْأَمْرِ وَ الْخَلِيفَةَ بَعْدَ مُحَمَّدٍ ص فَأَجِبْنِي عَمَّا أَسْأَلُكَ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ اتَّبَعْتُكَ وَ بَعَثْتُ إِلَيْكَ بِالْجَائِزَةِ فَلَمْ يَكُنْ عِنْدَهُ جَوَابٌ وَ قَدْ أَقْلَقَهُ ذَلِكَ فَبَعَثَنِي إِلَيْكَ لِأَسْأَلَكَ عَنْهَا
He-asws said: ‘Perhaps you are from the men of war’. He said, ‘Yes’. He-asws said: ‘When the war places its burden (begins) then there is no problem’. He said, ‘I am a man Muawiya has sent to you-asws obsessed to ask you-asws about something which Ibn Al-Asfar had sent to him and said to him, ‘If you were rightful of this matter and the Caliphate after Muhammad-saww, then answer me about what I ask you. When you do that, I shall follow you and send the taxes to you’. There was no answer with him, and that worried him, so he sent me to you-asws to ask you-asws about it’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَاتَلَ اللَّهُ ابْنَ آكِلَةِ الْأَكْبَادِ مَا أَضَلَّهُ وَ أَعْمَاهُ وَ مَنْ مَعَهُ وَ اللَّهِ لَقَدْ أَعْتَقَ جَارِيَةً فَمَا أَحْسَنَ أَنْ يَتَزَوَّجَ بِهَا حُكْمُ اللَّهِ بَيْنِي وَ بَيْنَ هَذِهِ الْأُمَّةِ قَطَعُوا رَحِمِي وَ أَضَاعُوا أَيَّامِي وَ دَفَعُوا حَقِّي وَ صَغَّرُوا عَظِيمَ مَنْزِلَتِي وَ أَجْمَعُوا عَلَى مُنَازَعَتِي عَلَيَّ بِالْحَسَنِ وَ الْحُسَيْنِ وَ مُحَمَّدٍ فَأُحْضِرُوا
Amir Al-Momineen-asws said: ‘May Allah-azwj Curse the son of the eater of the liver (Hinda), and his blind ones and the ones with him! By Allah-azwj! I-asws have freed a slave girl so it is not good that I-asws should be married to her. Allah-azwj will Decide between me-asws and this community. They cut off my-asws relationship, and they wasted my-asws days, and they repelled my-asws rights, and they belittled the greatness of my-asws status, and they gathered upon disputing me-asws. To me-asws with Al-Hassan-asws, and Al-Husayn-asws, and Muhammad (Ibn Hanafiya)!’
فَقَالَ يَا شَامِيُّ هَذَانِ ابْنَا رَسُولِ اللَّهِ وَ هَذَا ابْنِي فَاسْأَلْ أَيَّهُمْ أَحْبَبْتَ فَقَالَ أَسْأَلُ ذَا الْوَفْرَةِ يَعْنِي الْحَسَنَ ع وَ كَانَ صَبِيّاً فَقَالَ لَهُ الْحَسَنُ ع سَلْنِي عَمَّا بَدَا لَكَ
They were presented, and he-asws said: ‘O Syrian! These two are sons-asws of Rasool-Allah-saww, and these are my-asws sons-asws, therefore ask whoever of them you like to’. I ask the one with the ampleness’ – meaning Al-Hassan-asws, and he-asws was a child. Al-Hassan-asws said to him: ‘Ask me-asws about whatever comes to you’.
فَقَالَ الشَّامِيُّ كَمْ بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ كَمْ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ كَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَا قَوْسُ قُزَحَ وَ مَا الْعَيْنُ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُشْرِكِينَ وَ مَا الْعَيْنُ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُؤْمِنِينَ وَ مَا الْمُؤَنَّثُ وَ مَا عَشَرَةُ أَشْيَاءَ بَعْضُهَا أَشَدُّ مِنْ بَعْضٍ
The Syrian said, ‘How much is between the Truth and the falsehood? And how much is between the sky and the earth? And how much is between the east and the west? And what is the rainbow? And what is the spring to which the souls of the Polytheists shelter to? And what is the spring to which shelter the souls of the Momineen? And what is the effeminate? And what ten things are severer from each other?’
فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع بَيْنَ الْحَقِّ وَ الْبَاطِلِ أَرْبَعُ أَصَابِعَ فَمَا رَأَيْتَهُ بِعَيْنِكَ فَهُوَ الْحَقُّ وَ قَدْ تَسْمَعُ بِأُذُنَيْكَ بَاطِلًا كَثِيراً
Al-Hassan Bin Ali-asws said: ‘Between the Truth and the falsehood are four fingers. Whatever you see with your eyes is the truth, and you have heard with your ears is mostly false’. The Syrian said, ‘You-asws speak the truth’.
قَالَ الشَّامِيُّ صَدَقْتَ قَالَ وَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ دَعْوَةُ الْمَظْلُومِ وَ مَدُّ الْبَصَرِ فَمَنْ قَالَ لَكَ غَيْرَ هَذَا فَكَذِّبْهُ قَالَ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ
He-asws said: ‘And between the sky and the earth is the supplication of the oppressed and extent of the sight, so the one who says other than this to you, belie him’. He said, ‘You-asws speak the truth, O son-asws of Rasool-Allah-saww’.
قَالَ وَ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ مَسِيرَةَ يَوْمٍ لِلشَّمْسِ تَنْظُرُ إِلَيْهَا حِينَ تَطْلُعُ مِنْ مَشْرِقِهَا وَ حِينَ تَغِيبُ فِي مَغْرِبِهَا قَالَ الشَّامِيُّ صَدَقْتَ فَمَا قَوْسُ قُزَحَ
He-asws said: ‘And between the east and the west is a travel distance of the sun of a day. Look at it when it emerges from its east and when it sets in its west’. The Syrian said, ‘You-asws speak the truth, so what is the rainbow?’
قَالَ وَيْحَكَ لَا تَقُلْ قَوْسُ قُزَحَ فَإِنَّ قُزَحَ اسْمُ شَيْطَانٍ وَ هُوَ قَوْسُ اللَّهِ وَ عَلَامَةُ الْخِصْبِ وَ أَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ وَ أَمَّا الْعَيْنُ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُشْرِكِينَ فَهِيَ عَيْنٌ يُقَالُ لَهَا بَرَهُوتُ وَ أَمَّا الْعَيْنُ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُؤْمِنِينَ
He-asws said: ‘Woe be unto you! Do not says ‘Qaws Qaz’ha’, for ‘Qaz’ha’ is a name of Satan-la, and it is a rainbow of Allah-azwj, and a sign of the fertility, and safety for the people of the earth from the drowning. And as for the spring to which shelter the souls of the Polytheists, it is a spring called Barhout, and as for the spring to which shelter the souls of the Momineen, it is a spring called Salmy.
فَهِيَ عَيْنٌ يُقَالُ لَهَا سَلْمَى وَ أَمَّا الْمُؤَنَّثُ فَهُوَ الَّذِي لَا يُدْرَى أَ ذَكَرٌ هُوَ أَوْ أُنْثَى فَإِنَّهُ يُنْتَظَرُ بِهِ فَإِنْ كَانَ ذَكَراً احْتَلَمَ وَ إِنْ كَانَتْ أُنْثَى حَاضَتْ وَ بَدَا ثَدْيُهَا وَ إِلَّا قِيلَ لَهُ بُلْ عَلَى الْحَائِطِ فَإِنْ أَصَابَ بَوْلُهُ الْحَائِطَ فَهُوَ ذَكَرٌ وَ إِنِ انْتَكَصَ بَوْلُهُ كَمَا يَنْتَكِصُ بَوْلُ الْبَعِيرِ فَهِيَ امْرَأَةٌ
As for the effeminate, he is the one who does not know whether he is a male or a female. It would be awaited with him, for if he was a male he will bed-wet, and if he was female he would menstruate and his breasts would hanging, or else it would be said to him, ‘Urinate upon the wall’, so if his urine hits the wall, he is a male, and it his urine falls short just as the urine of the camel is short, he is a woman.
وَ أَمَّا عَشَرَةُ أَشْيَاءَ بَعْضُهَا أَشَدُّ مِنْ بَعْضٍ فَأَشَدُّ شَيْءٍ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ الْحَجَرُ وَ أَشَدُّ مِنَ الْحَجَرِ الْحَدِيدُ يُقْطَعُ بِهِ الْحَجَرُ وَ أَشَدُّ مِنَ الْحَدِيدِ النَّارُ تُذِيبُ الْحَدِيدَ وَ أَشَدُّ مِنَ النَّارِ الْمَاءُ يُطْفِئُ النَّارَ وَ أَشَدُّ مِنَ الْمَاءِ السَّحَابُ يَحْمِلُ الْمَاءَ وَ أَشَدُّ مِنَ السَّحَابِ الرِّيحُ يَحْمِلُ السَّحَابَ وَ أَشَدُّ مِنَ الرِّيحِ الْمَلَكُ الَّذِي يُرْسِلُهَا وَ أَشَدُّ مِنَ الْمَلَكِ مَلَكُ الْمَوْتِ الَّذِي يُمِيتُ الْمَلَكَ وَ أَشَدُّ مِنْ مَلَكِ الْمَوْتِ الْمَوْتُ الَّذِي يُمِيتُ مَلَكَ الْمَوْتِ وَ أَشَدُّ مِنَ الْمَوْتِ أَمْرُ اللَّهِ رَبِّ الْعَالَمِينَ الَّذِي يُمِيتُ الْمَوْتَ
As for the ten things, some of which are severer than others, so the strongest thing Allah-azwj Mighty and Majestic Created is the rock, and stronger than the rock is the iron the rock is cut with it; and stronger than the iron is the fire melting the iron; and stronger than the fire is the water extinguishing the fire; and stronger than the water is the cloud carrying the water; and stronger than the cloud is the wind carrying the clouds; and stronger than the wind is the Angel who sends it; and stronger than the Angel is the Angel of death who will be causing the Angel to die; and stronger than the Angel of death is the death causing the Angel of death to die; and stronger than the death is the Command of Allah-azwj, Lord-azwj of the world Causing the death to die’.
فَقَالَ الشَّامِيُّ أَشْهَدُ أَنَّكَ ابْنُ رَسُولِ اللَّهِ حَقّاً وَ أَنَّ عَلِيّاً أَوْلَى بِالْأَمْرِ مِنْ مُعَاوِيَةَ ثُمَّ كَتَبَ هَذِهِ الْجَوَابَاتِ وَ ذَهَبَ بِهَا إِلَى مُعَاوِيَةَ فَبَعَثَهَا مُعَاوِيَةُ إِلَى ابْنِ الْأَصْفَرِ فَكَتَبَ إِلَيْهِ ابْنُ الْأَصْفَرِ يَا مُعَاوِيَةُ لِمَ تُكَلِّمُنِي بِغَيْرِ كَلَامِكَ وَ تُجِيبُنِي بِغَيْرِ جَوَابِكَ أُقْسِمُ بِالْمَسِيحِ مَا هَذَا جَوَابُكَ وَ مَا هُوَ إِلَّا مِنْ مَعْدِنِ النُّبُوَّةِ وَ مَوْضِعِ الرِّسَالَةِ وَ أَمَّا أَنْتَ فَلَوْ سَأَلْتَنِي دِرْهَماً مَا أَعْطَيْتُكَ
The Syrian said, ‘I testify that you-asws are a son-asws of Rasool-Allah-saww truly, and that Ali-asws is foremost with the commander than Muawiya is’. Then he wrote these answers and had these to be sent to Muawiya, and Muawiya sent these to Ibn Al-Asfar. Al-Asfar wrote to him, ‘O Muawiya! You have spoken to me with other than your speech and answered me with other than your own answers? I swear by the Messiah-as, these are not your answers, and it is not except from the mine of the Prophet-hood and place of the Message. And as for you, if you were to even ask me to one Dirham, I will not give it’’.[8]
2- فس، تفسير القمي الْحُسَيْنُ بْنُ عَبْدِ اللَّهِ السُّكَيْنِيُّ عَنْ أَبِي سَعِيدٍ الْبَجَلِيِ عَنْ عَبْدِ الْمَلِكِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: لَمَّا بَلَغَ مَلِكَ الرُّومِ أَمْرُ أَمِيرِ الْمُؤْمِنِينَ ع وَ مُعَاوِيَةَ وَ أُخْبِرَ أَنَّ رَجُلَيْنِ قَدْ خَرَجَا يَطْلُبَانِ الْمُلْكَ فَسَأَلَ مِنْ أَيْنَ خَرَجَا فَقِيلَ لَهُ رَجُلٌ بِالْكُوفَةِ وَ رَجُلٌ بِالشَّامِ فَأَمَرَ الْمَلِكُ وُزَرَاءَهُ فَقَالَ تَخَلَّلُوا هَلْ تُصِيبُونَ مِنْ تُجَّارِ الْعَرَبِ مَنْ يَصِفُهُمَا لِي فَأُتِيَ بِرَجُلَيْنِ مِنْ تُجَّارِ الشَّامِ وَ رَجُلَيْنِ مِنْ تُجَّارِ مَكَّةَ فَسَأَلَهُمْ مِنْ صِفَتِهِمَا فَوَصَفُوهُمَا لَهُ
‘Tafseer Al Qummi’ – Al Husayn Bin Abdullah Al Sakeyni, from Bu Saeed Al bajaly, from Abdul Malik Bin Haroun,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘When news of the matter of Amir Al-Momineen-asws and Muawiya reached the king of Rome that two men had gone out seeking the kingdom, he asked, ‘Where have they come out from?’ It was said to him, ‘A man is at Al-Kufa and a man is at Syria’. The king of Rome ordered his ministers and he said, ‘Inter-mingle (with the people), see if you can find from the Arab traders one who can describe the two of them to me’. They came with two men from the traders of Makkah, and he asked them of both their description, and they described the two of them to him.
ثُمَّ قَالَ لِخُزَّانِ بُيُوتِ خَزَائِنِهِ أَخْرِجُوا إِلَيَّ الْأَصْنَامَ فَأَخْرَجُوهَا فَنَظَرَ إِلَيْهَا فَقَالَ الشَّامِيُّ ضَالٌّ وَ الْكُوفِيُّ هَادٍ ثُمَّ كَتَبَ إِلَى مُعَاوِيَةَ أَنِ ابْعَثْ إِلَيَّ أَعْلَمَ أَهْلِ بَيْتِكَ وَ كَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنِ ابْعَثْ إِلَيَّ أَعْلَمَ أَهْلِ بَيْتِكَ فَأَسْمَعَ مِنْهُمَا ثُمَّ أَنْظُرَ فِي الْإِنْجِيلِ كِتَابِنَا ثُمَّ أُخْبِرَكُمَا مَنْ أَحَقُّ بِهَذَا الْأَمْرِ وَ خَشِيَ عَلَى مُلْكِهِ
Then he said to the treasurers of his treasure houses, ‘Bring the idols out to me’. So, they brought them to him. He looked at them and said, ‘The Syrian has strayed and the Kufian is guided’. Then he wrote to Muawiya, ‘Send the most knowledgeable one of your family to me’. And he wrote to Amir Al-Momineen-asws, ‘Send the most knowledgeable one of your-asws family to me’ I shall hear from both of them, then I shall look into our Book, the Evangel, then inform both of you, who is more rightful of this command, and I shall humble to his kingdom’.
فَبَعَثَ مُعَاوِيَةُ يَزِيدَ ابْنَهُ وَ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ع الْحَسَنَ ع ابْنَهُ فَلَمَّا دَخَلَ يَزِيدُ عَلَى الْمَلِكِ أَخَذَ بِيَدِهِ فَقَبَّلَهَا ثُمَّ قَبَّلَ رَأْسَهُ ثُمَّ دَخَلَ عَلَيْهِ الْحَسَنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْنِي يَهُودِيّاً وَ لَا نَصْرَانِيّاً وَ لَا مَجُوسِيّاً وَ لَا عَابِدَ الشَّمْسِ وَ الْقَمَرِ وَ لَا الصَّنَمِ وَ الْبَقَرِ وَ جَعَلَنِي حَنِيفاً مُسْلِماً وَ لَمْ يَجْعَلْنِي مِنَ الْمُشْرِكِينَ تَبَارَكَ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Muawiya sent his son Yazeed-la, and Amir Al-Momineen-asws sent his-asws son-asws Al-Hassan-asws. When Yazeed-la entered to see the king, he-la grabbed his hand and kissed it, then kissed his head. Then Al-Hassan Bin Ali-asws entered and said: ‘The Praise it for Allah-azwj Who neither Made me-asws a Jew nor a Christian, nor a Magian, nor a worshipper of the sun and the moon, nor the idols and the cows, and Made me-asws upright, a Muslim, and did not Make me-asws from the Polytheists. Blessed is Allah-azwj Lord-azwj of the Magnificent Throne, and the Praise is for Allah-azwj, Lord-azwj of the worlds’.
ثُمَّ جَلَسَ لَا يَرْفَعُ بَصَرَهُ فَلَمَّا نَظَرَ مَلِكُ الرُّومِ إِلَى الرَّجُلَيْنِ أَخْرَجَهُمَا ثُمَّ فَرَّقَ بَيْنَهُمَا ثُمَّ بَعَثَ إِلَى يَزِيدَ فَأَحْضَرَهُ ثُمَّ أَخْرَجَ مِنْ خَزَائِنِهِ ثَلَاثَمِائَةٍ وَ ثَلَاثَةَ عَشَرَ صُنْدُوقاً فِيهَا تَمَاثِيلُ الْأَنْبِيَاءِ وَ قَدْ زُيِّنَتْ بِزِينَةِ كُلِّ نَبِيٍّ مُرْسَلٍ فَأَخْرَجَ صَنَماً فَعَرَضَهُ عَلَى يَزِيدَ فَلَمْ يَعْرِفْهُ ثُمَّ عَرَضَهُ عَلَيْهِ صَنَماً صَنَماً فَلَا يَعْرِفُ مِنْهَا شَيْئاً وَ لَا يُجِيبُ مِنْهَا بِشَيْءٍ
Then he-asws sat down and did not raise his-asws eyes. When the king of Rome looked at the two men, brought them out, then separated between the two, then sent for Yazeed-la and presented him-la. Then he brought out three hundred and thirteen boxes from his treasures wherein were resemblances of the Prophets-as, and it had been adorned with the adorning of every Mursil Prophet-as. He brought out an idol and presented it unto Yazeed-la, but he-la did not recognise it. Then he presented an idol (after) idol, and he-la did not recognise anything from these.
ثُمَّ سَأَلَهُ عَنْ أَرْزَاقِ الْخَلَائِقِ وَ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَيْنَ تَجْتَمِعُ وَ عَنْ أَرْوَاحِ الْكُفَّارِ أَيْنَ تَكُونُ إِذَا مَاتُوا فَلَمْ يَعْرِفْ مِنْ ذَلِكَ شَيْئاً
Then he asked him-la about the sustenance of the creature, and about the souls of the Momineen, where do they gather? And about souls of the Kafirs, where do they come to be when they die? But he-la did not recognise anything from that.
ثُمَّ دَعَا الْحَسَنَ بْنَ عَلِيٍّ ع فَقَالَ إِنَّمَا بَدَأْتُ بِيَزِيدَ بْنِ مُعَاوِيَةَ كَيْ يَعْلَمَ أَنَّكَ تَعْلَمُ مَا لَا يَعْلَمُ وَ يَعْلَمُ أَبُوكَ مَا لَا يَعْلَمُ أَبُوهُ فَقَدْ وُصِفَ أَبُوكَ وَ أَبُوهُ فَنَظَرْتُ فِي الْإِنْجِيلِ فَرَأَيْتُ فِيهِ مُحَمَّداً رَسُولَ اللَّهِ ص وَ الْوَزِيرَ عَلِيّاً وَ نَظَرْتُ فِي الْأَوْصِيَاءِ فَرَأَيْتُ فِيهَا أَبَاكَ وَصِيَّ مُحَمَّدٍ
Then he called Al-Hassan Bin Ali-asws and he said, ‘But rather I began with Yazeed with knowledge lest you-asws know what he-la does not know and your-asws father-asws knows what his-la father does not know, losing the description of your-asws father-asws and his-la father. I looked into the Evangel and I saw Muhammad-saww in it and the vizier Ali-asws, and I looked into the successors-as and I saw therein your-asws father-asws as being a successor-asws of Muhammad-saww’.
فَقَالَ لَهُ الْحَسَنُ ع سَلْنِي عَمَّا بَدَا لَكَ مِمَّا تَجِدُهُ فِي الْإِنْجِيلِ وَ عَمَّا فِي التَّوْرَاةِ وَ عَمَّا فِي الْقُرْآنِ أُخْبِرْكَ بِهِ إِنْ شَاءَ اللَّهُ تَعَالَى
Al-Hassan-asws said to him: ‘Ask me-asws about whatever comes to you from what you have found in the Evangel, and about what is in the Torah, and about what is in the Quran, I-asws will inform you with it, if Allah-azwj the Exalted so Desires’.
فَدَعَا الْمَلِكُ بِالْأَصْنَامِ فَأَوَّلُ صَنَمٍ عُرِضَ عَلَيْهِ فِي صِفَةِ الْقَمَرِ فَقَالَ الْحَسَنُ ع فَهَذِهِ صِفَةُ آدَمَ أبو [أَبِي] الْبَشَرِ
The king called for the idols, and the first idol he presented to him-asws had the characteristics of the moon, and Al-Hassan-asws said: ‘This is a description of Adam-as, father-as of the humans’. Then he presented another in the characteristics of the sun, and Al-Hassan-asws said: ‘This is a description of Hawwa-as, mother-as of the humans’.
ثُمَّ عُرِضَ عَلَيْهِ آخَرُ فِي صِفَةِ الشَّمْسِ فَقَالَ الْحَسَنُ ع هَذِهِ صِفَةُ حَوَّاءَ أُمِّ الْبَشَرِ ثُمَّ عُرِضَ عَلَيْهِ آخَرُ فِي صِفَةٍ حَسَنَةٍ فَقَالَ هَذِهِ صِفَةُ شَيْثِ بْنِ آدَمَ وَ كَانَ أَوَّلَ مَنْ بُعِثَ وَ بَلَغَ عُمُرُهُ فِي الدُّنْيَا أَلْفَ سَنَةٍ وَ أَرْبَعِينَ عَاماً ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ نُوحٍ صَاحِبُ السَّفِينَةِ وَ كَانَ عُمُرُهُ أَلْفاً وَ أَرْبَعَمِائَةِ سَنَةٍ وَ لَبِثَ فِي قَوْمِهِ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَاماً
Then he presented another unto him-asws being in the characteristics of excellence, and he-asws said: ‘This is a description of Shees Bin Adam-as, and he-as was the first one in the world his aged reached one thousand and forty years’. Then he presented another idol, and he-asws said: ‘This is a description of Noah-as, owner of the ship, and his-as age was one thousand and four hundred years, and he-as stayed among his-as people for a thousand years except fifty years’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ إِبْرَاهِيمَ عَرِيضُ الصَّدْرِ طَوِيلُ الْجَبْهَةِ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ إِسْرَائِيلَ وَ هُوَ يَعْقُوبُ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ إِسْمَاعِيلَ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ ثُمَّ أُخْرِجَ صَنَمٌ آخَرُ
Then he presented another idol unto him-asws, and he-asws said: ‘This is a description of Ibrahim-as, wide of chest, tall of stature’. Then he brought out another idol to him-asws and he-asws said: ‘This is a description of Israeel-as, and he-as is Yaqoub-as’. Then he brought out another idol, and he-asws said: ‘Description of Ismail-as’. Then he brought out another idol, and he-asws said: ‘This is a description of Yusuf Bin Yaqoub Bin Is’haq Bin Ibrahim-as’.
فَقَالَ هَذِهِ صِفَةُ مُوسَى بْنِ عِمْرَانَ وَ كَانَ عُمُرُهُ مِائَتَيْنِ وَ أَرْبَعِينَ سَنَةً وَ كَانَ بَيْنَهُ وَ بَيْنَ إِبْرَاهِيمَ خَمْسُمِائَةِ عَامٍ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ دَاوُدَ صَاحِبِ الْحَرْبِ
Then he brought out another idol, and he-asws said: ‘This is a description of Musa bin Imran-as, and his-as age was two hundred and forty years, and there was between him-as and Ibrahim-as a duration of five hundred years’. Then he brought out another idol to him-asws, and he-asws said: ‘This is a description of Dawood-as, the master of war’.
ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ شُعَيْبٍ ثُمَّ زَكَرِيَّا ثُمَّ يَحْيَى ثُمَّ عِيسَى ابْنِ مَرْيَمَ رُوحِ اللَّهِ وَ كَلِمَتِهِ وَ كَانَ عُمُرُهُ فِي الدُّنْيَا ثلاث و ثلاثون [ثَلَاثاً وَ ثَلَاثِينَ] سَنَةً ثُمَّ رَفَعَهُ اللَّهُ إِلَى السَّمَاءِ وَ يَهْبِطُ إِلَى الْأَرْضِ بِدِمَشْقَ وَ هُوَ الَّذِي يَقْتُلُ الدَّجَّالَ
Then he brought out another idol, and he-asws said: ‘This is a description of Shuayb, then Zakariya-as, then Yahya-as, then Isa Bin Maryam-as, Spirit of Allah-azwj and His-azwj Word, and his-as agree in the world was thirty-three years, then Allah-azwj Raised him-as to the sky, and he-as will descend to the earth at Damascus, and he-as is the one who will kill Al Dajjal-la’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ صَنَمٌ فَيُخْبِرُ بِاسْمِ نَبِيٍّ نَبِيٍّ ثُمَّ عُرِضَ عَلَيْهِ الْأَوْصِيَاءُ وَ الْوُزَرَاءُ فَكَانَ يُخْبِرُهُمْ بِاسْمِ وَصِيٍّ وَصِيٍّ وَ وَزِيرٍ وَزِيرٍ ثُمَّ عُرِضَ عَلَيْهِ أَصْنَامٌ بِصِفَةِ الْمُلُوكِ فَقَالَ الْحَسَنُ ع هَذِهِ أَصْنَامٌ لَمْ نَجِدْ صِفَتَهَا فِي التَّوْرَاةِ وَ لَا فِي الْإِنْجِيلِ وَ لَا فِي الزَّبُورِ وَ لَا فِي الْقُرْآنِ فَلَعَلَّهَا مِنْ صِفَةِ الْمُلُوكِ
Then he presented to him-asws, idol after idol, and he-asws informed with the names of a Prophet-as after Prophet-as. Then he presented to him the successors-as and the viziers, and he-asws was informing him with the names of a successor after successor-as, and vizier after vizier. Then he presented idols to him with the description of the kings, and Al-Hassan-asws said: ‘These idols, we-asws do not find their descriptions in the Torah, nor in the Evangel, nor in the Psalms, nor in the Quran, perhaps these are the descriptions of the kings’.
فَقَالَ الْمَلِكُ أَشْهَدُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ مُحَمَّدٍ إِنَّكُمْ قَدْ أُعْطِيتُمْ عِلْمَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ عِلْمَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ أَلْوَاحِ مُوسَى
The king said, ‘I testify that upon you-asws all, O People-asws of the Household of Muhammad-saww that you-asws have been Given over the formers ones and the latter ones, and knowledge of the Torah, and the Evangel, and the Psalms, and Parchments of Ibrahim-as, and the Tablets of Musa-as’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ يَلُوحُ فَلَمَّا نَظَرَ إِلَيْهِ بَكَى بُكَاءً شَدِيداً فَقَالَ لَهُ الْمَلِكُ مَا يُبْكِيكَ فَقَالَ هَذِهِ صِفَةُ جَدِّي مُحَمَّدٍ ص كَثُّ اللِّحْيَةِ عَرِيضُ الصَّدْرِ طَوِيلُ الْعُنُقِ عَرِيضُ الْجَبْهَةِ أَقْنَى الْأَنْفِ أَفْلَجُ الْأَسْنَانِ حَسَنُ الْوَجْهِ قَطَطُ الشَّعْرِ طَيِّبُ الرِّيحِ حَسَنُ الْكَلَامِ فَصِيحُ اللِّسَانِ كَانَ يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ
Then he presented unto him-asws an idol with a flag, and when he-asws looked at it he-asws cried and intense crying, so the king said to him-asws, ‘What makes you-asws cry?’ He-asws said: ‘This is a description of my-asws grandfather-saww Muhammad-saww, thick of beard, wide of chest, tall of neck, wide of forehead, bent of nose, shiny of teeth, beautiful of face, long of hair, aromatic of smell, good of speech, eloquent of tongue. He-saww used to enjoin with the good and forbid from the evil.
بَلَغَ عُمُرُهُ ثَلَاثاً وَ سِتِّينَ سَنَةً وَ لَمْ يُخَلَّفْ بَعْدَهُ إِلَّا خَاتَمٌ مَكْتُوبٌ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ يَتَخَتَّمُ فِي يَمِينِهِ وَ خُلِّفَ سَيْفُهُ ذُو الْفَقَارِ وَ قَضِيبُهُ وَ جُبَّةُ صُوفٍ وَ كِسَاءُ صُوفٍ كَانَ يَتَسَرْوَلُ بِهِ لَمْ يَقْطَعْهُ وَ لَمْ يَخُطَّهُ حَتَّى لَحِقَ بِاللَّهِ
His-saww age reached sixty-three years; and he-saww did not leave behind after him-saww except a ring inscribed upon it: “There is no god except Allah-azwj, Muhammad-saww is a Rasool-saww of Allah-azwj’, and he-saww used to wear rings in his-saww right hand, and he-saww left behind his-saww sword (called) Zulfiqar, and his-saww staff, and a woollen coat and a woollen blanker he-saww used to trousers with, not cutting it and not sewing it, until he-saww met Allah-azwj’.
فَقَالَ الْمَلِكُ إِنَّا نَجِدُ فِي الْإِنْجِيلِ أَنَّهُ يَكُونُ لَهُ مَا يُتَصَدَّقُ عَلَى سِبْطَيْهِ فَهَلْ كَانَ ذَلِكَ فَقَالَ لَهُ الْحَسَنُ ع قَدْ كَانَ ذَلِكَ فَقَالَ الْمَلِكُ فَبَقِيَ لَكُمْ ذَلِكَ فَقَالَ لَا فَقَالَ الْمَلِكُ لَهَذِهِ أَوَّلُ فِتْنَةِ هَذِهِ الْأُمَّةِ عَلَيْهَا ثُمَّ عَلَى مُلْكِ نَبِيِّكُمْ وَ اخْتِيَارِهِمْ عَلَى ذُرِّيَّةِ نَبِيِّهِمْ مِنْكُمُ الْقَائِمُ بِالْحَقِّ الْآمِرُ بِالْمَعْرُوفِ وَ النَّاهِي عَنِ الْمُنْكَرِ
The king said, ‘We do find in the Evangel that there would happen to be for him-saww what he-saww would give in charity upon his-saww grandsons-asws, was that the case?’ Al-Hassan-asws said to him: ‘That has happened’. The king said, ‘Does that remain for you-asws?’ He-asws said: ‘No’. The king said, ‘For this is the first Fitna of this community upon it, then upon the kingdom of your-asws Prophet-saww, and their chosen ones-asws upon the offspring of their Prophet-saww. From you is the ones standing with the truth, and enjoiner with the good and the forbidder from the evil’.
قَالَ ثُمَّ سَأَلَ الْمَلِكُ الْحَسَنَ ع عَنْ سَبْعَةِ أَشْيَاءَ خَلَقَهَا اللَّهُ لَمْ تَرْكُضْ فِي رَحِمٍ فَقَالَ الْحَسَنُ ع أَوَّلُ هَذَا آدَمُ ثُمَّ حَوَّاءُ ثُمَّ كَبْشُ إِبْرَاهِيمَ ثُمَّ نَاقَةُ صَالِحٍ ثُمَّ إِبْلِيسُ الْمَلْعُونُ ثُمَّ الْحَيَّةُ ثُمَّ الْغُرَابُ الَّتِي ذَكَرَهَا اللَّهُ فِي الْقُرْآنِ
He (the narrator) said, ‘Then the king asked Al-Hassan-asws about seven things Allah-azwj Created not having dwelled in a womb. Al-Hassan-asws said: ‘The first of these is Adam-as, then Hawwa-as, then the ram of Ibrahim-as, then the she-camel of Salih-as, then Iblees-la the Accursed, then the snake, then the crow which Allah-azwj Mentioned in the Quran’.
ثُمَّ سَأَلَهُ عَنْ أَرْزَاقِ الْخَلَائِقِ فَقَالَ الْحَسَنُ ع أَرْزَاقُ الْخَلَائِقِ فِي السَّمَاءِ الرَّابِعَةِ تَنْزِلُ بِقَدَرٍ وَ تُبْسَطُ بِقَدَرٍ
Then he asked him-asws about the sustenance of the creatures, so Al-Hassan-asws said: ‘The sustenance(s) of the creatures in the sky are in the fourth sky, descending by a determination, and extending by a determination’.
ثُمَّ سَأَلَهُ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَيْنَ يَكُونُونَ إِذَا مَاتُوا قَالَ تَجْتَمِعُ عِنْدَ صَخْرَةِ بَيْتِ الْمَقْدِسِ فِي كُلِّ لَيْلَةِ الْجُمُعَةِ وَ هُوَ عَرْشُ اللَّهِ الْأَدْنَى مِنْهَا يَبْسُطُ اللَّهُ الْأَرْضَ وَ إِلَيْهِ يَطْوِيهَا وَ مِنْهَا الْمَحْشَرُ وَ مِنْهَا اسْتَوَى رَبُّنَا إِلَى السَّمَاءِ وَ الْمَلَائِكَةِ
Then he asked him about souls of the Momineen, when do they come to be when they die? He-asws said: ‘They gather by the rock of Bayt Al-Maqdis during every night of Friday, and it is the lowest Throne of Allah-azwj. From it Allah-azwj Extended the ground, and to it He-azwj will Fold it, and from it will be the Gather, and from it our-asws Lord-azwj Rules the Angels to the sky’.
ثُمَّ سَأَلَهُ عَنْ أَرْوَاحِ الْكُفَّارِ أَيْنَ تَجْتَمِعُ قَالَ تَجْتَمِعُ فِي وَادِي حَضْرَمَوْتَ وَرَاءِ مَدِينَةِ الْيَمَنِ ثُمَّ يَبْعَثُ اللَّهُ نَاراً مِنَ الْمَشْرِقِ وَ نَاراً مِنَ الْمَغْرِبِ وَ يُتْبِعُهُمَا بِرِيحَيْنِ شَدِيدَتَيْنِ فَيُحْشَرُ النَّاسُ عِنْدَ صَخْرَةِ بَيْتِ الْمَقْدِسِ فَيُحْشَرُ أَهْلُ الْجَنَّةِ عَنْ يَمِينِ الصَّخْرَةِ وَ يُزْلِفُ الْمُتَّقِينَ وَ يَصِيرُ جَهَنَّمُ عَنْ يَسَارِ الصَّخْرَةِ فِي تُخُومِ الْأَرَضِينَ السَّابِعَةِ وَ فِيهَا الْفَلَقُ وَ السِّجِّينُ
Then he asked him-asws about souls of the Kafirs, where do they gather? He-asws said: ‘They gather in a valley of Hazramout behind a city of Yemen. Then Allah-azwj will Send a fire from the east and a fire from the west followed by two severe winds, and the people will gather by the rock of Bayt Al-Maqdis, and He-azwj will Resurrect the people of the Paradise from the right of the rock, and the pious will draw closer, and Hell will come to be on the right of the rock in the confines of the seven firmaments (inner layers of the earth), and therein is Al-Falaq (a chasm in Hell), and Al-Sijjeen (Blazing fire).
فَيُعْرَفُ الْخَلَائِقُ مِنْ عِنْدِ الصَّخْرَةِ فَمَنْ وَجَبَتْ لَهُ الْجَنَّةُ دَخَلَهَا وَ مَنْ وَجَبَتْ لَهُ النَّارُ دَخَلَهَا وَ ذَلِكَ قَوْلُهُ فَرِيقٌ فِي الْجَنَّةِ وَ فَرِيقٌ فِي السَّعِيرِ
Thus, the creatures will be recognised at the rock, so the one who finds the Paradise to be for him, will enter it, and the one who finds the Fire for him will enter it, and these are His-azwj Words: A party would be in the Paradise, and a party would be in the inferno (Fire) [42:7]’.
فَلَمَّا أَخْبَرَ الْحَسَنُ ع بِصِفَةِ مَا عُرِضَ عَلَيْهِ مِنَ الْأَصْنَامِ وَ تَفْسِيرِ مَا سَأَلَهُ الْتَفَتَ الْمَلِكُ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ وَ قَالَ أَ شَعَرْتَ أَنَّ ذَلِكَ عِلْمٌ لَا يَعْلَمُهُ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ وَصِيٌّ مُوَازِرٌ قَدْ أَكْرَمَهُ اللَّهُ بِمُوَازَرَةِ نَبِيِّهِ أَوْ عِتْرَةِ نَبِيٍّ مُصْطَفًى وَ غَيْرُهُ الْمُعَادِي فَقَدْ طَبَعَ اللَّهُ عَلَى قَلْبِهِ وَ آثَرَ دُنْيَاهُ عَلَى آخِرَتِهِ أَوْ هَوَاهُ عَلَى دِينِهِ وَ هُوَ مِنَ الظَّالِمِينَ
When Al-Hassan-asws informed of the description of whatever was presented unto him-asws from the idols, and interpretation of whatever was asked of him-asws, the king turned towards Yazeed Bin Muawiya-la and said: ‘Are you-la aware that, that knowledge, none can know it except a Mursil Prophet-as, or a successor-as with a ministership whom Allah-azwj had Honoured with the ministership of His-azwj Prophet-as, or an offspring of a Chosen Prophet-as? And someone else would be the adversary whose heart Allah-azwj has Set a seal upon, and he prefers his world over his Hereafter, or his whims over his Religion, and he is from the unjust ones’.
قَالَ فَسَكَتَ يَزِيدُ وَ خَمَدَ قَالَ فَأَحْسَنَ الْمَلِكُ جَائِزَةَ الْحَسَنِ ع وَ أَكْرَمَهُ وَ قَالَ لَهُ ادْعُ رَبَّكَ حَتَّى يَرْزُقَنِي دِينَ نَبِيِّكَ فَإِنَّ حَلَاوَةَ الْمُلْكِ قَدْ حَالَتْ بَيْنِي وَ بَيْنَ ذَلِكَ وَ أَظُنُّهُ شَقَاءً مُرْدِياً وَ عَذَاباً أَلِيماً
He (the narrator) said, ‘Yazeed-la was silenced and suppressed. The king was good his awarding Al-Hassan-asws and honouring him-asws, and said to him, ‘Supplicate to your-asws Lord-azwj until He-azwj Graces me the Religion of your-asws Prophet-saww, for the sweetness of the kingship has formed a barrier between me and that, and I think it is a misery, and death, and a painful punishment’.
قَالَ فَرَجَعَ يَزِيدُ إِلَى مُعَاوِيَةَ وَ كَتَبَ إِلَيْهِ الْمَلِكُ أَنَّهُ يُقَالُ مَنْ آتَاهُ اللَّهُ الْعِلْمَ بَعْدَ نَبِيِّكُمْ وَ حَكَمَ بِالتَّوْرَاةِ وَ مَا فِيهَا وَ الْإِنْجِيلِ وَ مَا فِيهِ وَ الزَّبُورِ وَ مَا فِيهِ وَ الْفُرْقَانِ وَ مَا فِيهِ فَالْحَقُّ وَ الْخِلَافَةُ لَهُ
He (the narrator) said, ‘Yazeed-la returned to Muawiya and the king wrote to him, ‘The one to whom Allah-azwj Gave the knowledge after your Prophet-saww, and judged by the Torah and whatever is in it, and the Evangel and what is in it, and the Psalms and what is in it, and the Furqan (Qurah) and what is in it, is the truth and the Caliphate is for him’.
وَ كَتَبَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ الْحَقَّ وَ الْخِلَافَةَ لَكَ وَ بَيْتَ النُّبُوَّةِ فِيكَ وَ فِي وُلْدِكَ فَقَاتِلْ مَنْ قَاتَلَكَ يُعَذِّبْهُ اللَّهُ بِيَدِكَ ثُمَّ يُخَلِّدْهُ اللَّهُ نَارَ جَهَنَّمَ فَإِنَّ مَنْ قَاتَلَكَ نَجِدُهُ فِي الْإِنْجِيلِ أَنَّ عَلَيْهِ لَعْنَةَ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ وَ عَلَيْهِ لَعْنَةُ أَهْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ
And he wrote to Ali-asws Bin Abu Talib-asws, ‘The truth and the Caliphate is for you-asws, and the Household of the Prophet-saww is among you-asws and your-asws children. The fighter who fights your-asws Allah-azwj will Punish him by His-azwj Hands, then Allah-azwj will Immortalise him in the Fire of Hell, for the one fights you, we find him in the Evangel that upon him is the Curse of Allah-azwj and the Angels, and the people altogether, and upon him is the curse of the people of the skies and the firmaments’’.[9]
3- د، العدد القوية كَتَبَ الْحَسَنُ الْبَصْرِيُ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع أَمَّا بَعْدُ فَأَنْتُمْ أَهْلُ بَيْتِ النُّبُوَّةِ وَ مَعْدِنُ الْحِكْمَةِ وَ أَنَّ اللَّهَ جَعَلَكُمُ الْفُلْكَ الْجَارِيَةَ فِي اللُّجَجِ الْغَامِرَةِ يَلْجَأُ إِلَيْكُمُ اللَّاجِئُ وَ يَعْتَصِمُ بِحَبْلِكُمُ الْغَالِي مَنِ اقْتَدَى بِكُمُ اهْتَدَى وَ نَجَا وَ مَنْ تَخَلَّفَ عَنْكُمْ هَلَكَ وَ غَوَى وَ إِنِّي كَتَبْتُ إِلَيْكَ عِنْدَ الْحَيْرَةِ وَ اخْتِلَافِ الْأُمَّةِ فِي الْقَدَرِ فَتُفْضِي إِلَيْنَا مَا أَفْضَاهُ اللَّهُ إِلَيْكُمْ أَهْلَ الْبَيْتِ فَنَأْخُذَ بِهِ
‘Al Adad Al Qawiya’ – Al-Hassan Al-Basry wrote to Al-Hassan-asws Bin Ali-asws: – ‘As for after, your-asws are the People-asws of the Household of the Prophet-hood, and the mine of wisdom, and that Allah-azwj Made you the flowing ship in the overwhelming deluge. The refugee seeks shelter to you-asws, and the exaggerator holds fast unto your-asws rope. One who follows you-asws is guided and attains salvation, and one who stays behind from you is destroyed and deviates; and I am writing to you during the confusion and the differing of the community regarding the Pre-determination therefore unfold to us what Allah-azwj has Unfolded to you-asws, the People-asws of the Household-asws, so we can take it from you-asws’.
فَكَتَبَ إِلَيْهِ الْحَسَنُ بْنُ عَلِيٍّ ع أَمَّا بَعْدُ فَإِنَّا أَهْلُ بَيْتٍ كَمَا ذَكَرْتَ عِنْدَ اللَّهِ وَ عِنْدَ أَوْلِيَائِهِ فَأَمَّا عِنْدَكَ وَ عِنْدَ أَصْحَابِكَ فَلَوْ كُنَّا كَمَا ذَكَرْتَ مَا تَقَدَّمْتُمُونَا وَ لَا اسْتَبْدَلْتُمْ بِنَا غَيْرَنَا
Al-Hassan-asws wrote to him: ‘As for after, we-asws the People-asws of the Household are as you mentioned, in the Presence of Allah-azwj and in the presence of His-azwj Guardians-asws, and in the presence of your companions. If it was as you mentioned, you would have neither preceded us nor replaced us-asws with others.
وَ لَعَمْرِي لَقَدْ ضَرَبَ اللَّهُ مَثَلَكُمْ فِي كِتَابِهِ حَيْثُ يَقُولُ أَ تَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنى بِالَّذِي هُوَ خَيْرٌ هَذَا لِأَوْلِيَائِكَ فِيمَا سَأَلُوا وَ لَكُمْ فِيمَا اسْتَبْدَلْتُمْ وَ لَوْ لَا مَا أُرِيدُ مِنَ الِاحْتِجَاجِ عَلَيْكَ وَ عَلَى أَصْحَابِكَ مَا كَتَبْتُ إِلَيْكَ بِشَيْءٍ مِمَّا نَحْنُ عَلَيْهِ وَ لَئِنْ وُصِلَ كِتَابِي إِلَيْكَ لَتَجِدَنَّ الْحُجَّةَ عَلَيْكَ وَ عَلَى أَصْحَابِكَ مُؤَكَّدَةً حَيْثُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ
And by my-asws life, Allah-azwj has Struck an example of you all in His-azwj Book where He-azwj is Saying: Will you be replacing by that which is worse, for that which is better? [2:61]. These are your friends regarding what they asked, and for you is what you have replaced, and had I-asws not wanted the argumentation against you and against your companions, I-asws would not have written to you with anything from what we-asws are upon; and if my-asws letters arrives to you, you will find the proof against you and against your companions as confirmed, where Allah-azwj is Saying: Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35].
فَاتَّبِعْ مَا كَتَبْتُ إِلَيْكَ فِي الْقَدَرِ فَإِنَّهُ مَنْ لَمْ يُؤْمِنْ بِالْقَدَرِ خَيْرَهُ وَ شَرَّهُ فَقَدْ كَفَرَ وَ مَنْ حَمَلَ الْمَعَاصِيَ عَلَى اللَّهِ فَقَدْ فَجَرَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُطَاعُ بِإِكْرَاهٍ وَ لَا يُعْصَى بِغَلَبَةٍ وَ لَا يُهْمِلُ الْعِبَادَ مِنَ الْمَلَكَةِ وَ لَكِنَّهُ الْمَالِكُ لِمَا مَلَّكَهُمْ وَ الْقَادِرُ عَلَى مَا أَقْدَرَهُمْ
Therefore, follow what I-asws am writing to you regarding the Pre-determination, for the one who does not believe in the Pre-determination, its good and its evil, so he has committed Kufr, and the one who bears the disobedience against Allah-azwj, so he has prided. Allah-azwj Mighty and Majestic can neither be obeyed by force nor obeyed by overcoming, nor do the servant bear from the ownership, but He-azwj is the Owner of what He-azwj has Made them to own, and the Able upon what He-azwj has Enabled them.
فَإِنِ ائْتَمَرُوا بِالطَّاعَةِ لَنْ يَكُونَ عَنْهَا صَادّاً مُثَبِّطاً وَ إِنِ ائْتَمَرُوا بِالْمَعْصِيَةِ فَشَاءَ أَنْ يَحُولَ بَيْنَهُمْ وَ بَيْنَ مَا ائْتَمَرُوا بِهِ فَعَلَ وَ إِنْ لَمْ يَفْعَلْ فَلَيْسَ هُوَ حَمَلَهُمْ عَلَيْهَا وَ لَا كَلَّفَهُمْ إِيَّاهَا جَبْراً
So, if they were to decide to be with the obedience, there will never happen to be any block from it, any hindrance; and if they were to decide to be with the disobedience, then if He-azwj so Desires to Intervene between them and whatever they have decided with, He-azwj will do so, and if He-azwj does not do so, then He-azwj isn’t the one who has Carried them upon it nor has He-azwj Encumbered them with compulsion.
بَلْ تَمْكِينُهُ إِيَّاهُمْ وَ إِعْذَارُهُ إِلَيْهِمْ طَرَّقَهُمْ وَ مَكَّنَهُمْ فَجَعَلَ لَهُمُ السَّبِيلَ إِلَى أَخْذِ مَا أَمَرَهُمْ بِهِ وَ تَرْكِ مَا نَهَاهُمْ عَنْهُ وَ وَضْعِ التَّكْلِيفِ عَنْ أَهْلِ النُّقْصَانِ وَ الزَّمَانَةِ وَ السَّلَامُ
But, His-azwj Enabling them and His-azwj Leaving them to their ways and Enabling them, so He-azwj has Made the way for them to take with what He-azwj has Commanded them with, and leave whatever He-azwj has Forbidden them from, and Placed down the encumberment from the people of deficiency and the integrity. Greetings!’’.[10]
4- ف، تحف العقول جَوَابُهُ ع عَنْ مَسَائِلَ سَأَلَهُ عَنْهَا مَلِكُ الرُّومِ حِينَ وَفَدَ إِلَيْهِ وَ يَزِيدُ بْنُ مُعَاوِيَةَ فِي خَبَرٍ طَوِيلٍ اخْتَصَرْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ
‘Tuhaf Al Uqoul’ – His-asws answer about the questions the king of Rome asked him-asws when he sent a delegation to him-asws and Yazeed Bin Muawiya-la, in a lengthy Hadeeth we are shortening from it the needed subject –
سَأَلَهُ عَنِ الْمَجَرَّةِ وَ عَنْ سَبْعَةِ أَشْيَاءَ خَلَقَهَا اللَّهُ لَمْ تُخْلَقْ فِي رَحِمٍ فَضَحِكَ الْحُسَيْنُ ع فَقَالَ لَهُ مَا أَضْحَكَكَ قَالَ لِأَنَّكَ سَأَلْتَنِي عَنْ أَشْيَاءَ مَا هِيَ مِنْ مُنْتَهَى الْعِلْمِ إِلَّا كَالْقَذَى فِي عَرْضِ الْبَحْرِ أَمَّا الْمَجَرَّةُ فَهِيَ قَوْسُ اللَّهِ وَ سَبْعَةُ أَشْيَاءَ لَمْ تُخْلَقْ فِي رَحِمٍ فَأَوَّلُهَا آدَمُ ثُمَّ حَوَّاءُ وَ الْغُرَابُ وَ كَبْشُ إِبْرَاهِيمَ وَ نَاقَةُ اللَّهِ وَ عَصَا مُوسَى وَ الطَّيْرُ الَّذِي خَلَقَهُ عِيسَى ابْنُ مَرْيَمَ
He asked him-asws about the galaxy, and about seven things Allah-azwj Created which were not created in a womb. Al-Husayn-asws (Al-Hassan-asws) chuckled, so he said to him-asws, ‘What makes you-asws chuckle?’ He-asws said: ‘Because you asked me-asws about thing which are not except like the dirt in the breadth of the sea. As for the galaxy, it is a bow of Allah-azwj; and seven things which were not created in a womb – the first of these is Adam-as, then Hawwa-as, and the crow, and ram of Ibrahim-as, and the she-camel of Allah-azwj, and the staff of Musa-as, and the bird which Isa Bin Maryam-as created’.
ثُمَّ سَأَلَهُ عَنْ أَرْزَاقِ الْخَلَائِقِ فَقَالَ أَرْزَاقُ الْعِبَادِ فِي السَّمَاءِ الرَّابِعَةِ يُنْزِلُهَا اللَّهُ بِقَدَرٍ وَ يَبْسُطُهَا بِقَدَرٍ
Then he asked him-asws about the sustenance of the creatures, so he-asws said: ‘Sustenance of the servants are in the fourth sky. Allah-azwj Sends these down by a Determination and Extends it by a Determination’.
ثُمَّ سَأَلَهُ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَيْنَ تَجْتَمِعُ قَالَ تَجْتَمِعُ تَحْتَ صَخْرَةِ بَيْتِ الْمَقْدِسِ لَيْلَةَ الْجُمُعَةِ وَ هُوَ عَرْشُ اللَّهِ الْأَدْنَى مِنْهَا بَسَطَ الْأَرْضَ وَ إِلَيْهَا يَطْوِيهَا وَ مِنْهَا اسْتَوَى إِلَى السَّمَاءِ وَ أَمَّا أَرْوَاحُ الْكُفَّارِ فَتَجْتَمِعُ فِي دَارِ الدُّنْيَا فِي حَضْرَمَوْتَ وَرَاءَ مَدِينَةِ الْيَمَنِ ثُمَّ يَبْعَثُ اللَّهُ نَاراً مِنَ الْمَشْرِقِ وَ نَاراً مِنَ الْمَغْرِبِ بَيْنَهُمَا رِيحَانِ فَيَحْشُرَانِ النَّاسَ إِلَى تِلْكَ الصَّخْرَةِ فِي بَيْتِ الْمَقْدِسِ
Then he asked him-asws about souls of the Momineen, where do they gather? He-asws said: ‘They gather beneath the rock of Bayt Al-Maqdis on the night of Friday, and it is the lowest Throne of Allah-azwj. From it the ground was spread out and it will be folded back to it, and from it, it is even to the sky. And as for the souls of the Kafirs, these gather in the house of the world in Hazramout, behind a city of Yemen. Then Allah-azwj will Send a fire from the east and a fire from the west with winds in between them, so the people will be gathered to that rock in Bayt Al-Maqdis.
فَتُحْبَسُ فِي يَمِينِ الصَّخْرَةِ وَ تُزْلَفُ الْجَنَّةُ لِلْمُتَّقِينَ وَ جَهَنَّمُ فِي يَسَارِ الصَّخْرَةِ فِي تُخُومِ الْأَرَضِينَ وَ فِيهَا الْفَلَقُ وَ سِجِّينٌ فَتَفَرَّقُ الْخَلَائِقُ مِنْ عِنْدِ الصَّخْرَةِ فِي بَيْتِ الْمَقْدِسِ فَمَنْ وَجَبَتْ لَهُ الْجَنَّةُ دَخَلَهَا مِنْ عِنْدِ الصَّخْرَةِ وَ مَنْ وَجَبَتْ لَهُ النَّارُ دَخَلَهَا مِنْ عِنْدِ الصَّخْرَةِ
They will be imprisoned in the right of the rock, and the Paradise will be decorated for the pious, and Hell would be in the left of the rock in the depths of the firmaments, and therein is Al-Falaq (chasm of Hell), and Sijjeen (Blazing Fire). There will be a differentiation at the rock in Bayt Al-Maqdis, so the one for whom the Paradise is Obligated, will enter it at the rock, and the one for whom the Fire is Obligated will enter it at the rock’’.[11]
5- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْمُفَضَّلِ بْنِ إِبْرَاهِيمَ بْنِ قَيْسٍ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَمَّا أَجْمَعَ الْحَسَنُ بْنُ عَلِيٍّ ع عَلَى صُلْحِ مُعَاوِيَةَ خَرَجَ حَتَّى لَقِيَهُ فَلَمَّا اجْتَمَعَا قَامَ مُعَاوِيَةُ خَطِيباً فَصَعِدَ الْمِنْبَرَ وَ أَمَرَ الْحَسَنَ ع أَنْ يَقُومَ أَسْفَلَ مِنْهُ بِدَرَجَةٍ
‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ibn Aqadah, from Muhammad Bin Al Mufazzal Bin Ibrahim Bin Qays Al Ashary, from Ali Bin Hasaan, from Abdul Rahman Bin Kaseer,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws Ali Bin Al Husayn-asws having said: ‘When Al-Hassan-asws Bin Ali-asws agreed upon reconciling with Muawiya, he-asws went out until he-asws met him. When they were together, Muawiya stood up to address and ascended the pulpit and ordered that Al-Hassan-asws should speak lower than him by a step.
ثُمَّ تَكَلَّمَ مُعَاوِيَةُ فَقَالَ أَيُّهَا النَّاسُ هَذَا الْحَسَنُ بْنُ عَلِيٍّ وَ ابْنُ فَاطِمَةَ رَآنَا لِلْخِلَافَةِ أَهْلًا وَ لَمْ يَرَ نَفْسَهُ لَهَا أَهْلًا وَ قَدْ أَتَانَا لِيُبَايِعَ طَوْعاً ثُمَّ قَالَ قُمْ يَا حَسَنُ
Then Muawiya spoke and he said, ‘O you people! This is Al-Hassan-asws son-asws of Ali-asws and son-asws of (Syeda) Fatima-asws, and he-asws sees us as rightful for the Caliphate and does not see himself-asws as rightful for it, and he-asws has come to us to pledge allegiance willingly’. Then he said, ‘Stand, O Hassan-asws’.
فَقَامَ الْحَسَنُ ع فَخَطَبَ فَقَالَ الْحَمْدُ لِلَّهِ الْمُسْتَحْمِدِ بِالْآلَاءِ وَ تَتَابُعِ النَّعْمَاءِ وَ صَارِفِ الشَّدَائِدِ وَ الْبَلَاءِ عِنْدَ الْفُهَمَاءِ وَ غَيْرِ الْفُهَمَاءِ الْمُذْعِنِينَ مِنْ عِبَادِهِ لِامْتِنَاعِهِ بِجَلَالِهِ وَ كِبْرِيَائِهِ وَ عُلُوِّهِ عَنْ لُحُوقِ الْأَوْهَامِ بِبَقَائِهِ الْمُرْتَفِعِ عَنْ كُنْهِ طَيَّاتِ الْمَخْلُوقِينَ مِنْ أَنْ تُحِيطَ بِمَكْنُونِ غَيْبِهِ رَوِيَّاتِ عُقُولِ الرَّاءِينَ
Al-Hassan-asws stood up and addressed saying: ‘The Praise is for Allah-azwj, praised for the Favours and the Bounties that follow, and the Repeller of the difficulties and the affliction with the understanding ones and the ones without understanding, the docile from His-azwj servants Conferring it by His-azwj Majesty and His-azwj Greatness and His-azwj Loftiness from the imaginations to reach His-azwj remaining, the One-azwj Lofty from His-azwj essence to be defined by the creation from being encompassed by the concealment of His-azwj being unseen from being seen by the intellects of the openers.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ فِي رُبُوبِيَّتِهِ وَ وُجُودِهِ وَ وَحْدَانِيَّتِهِ صَمَداً لَا شَرِيكَ لَهُ فَرْداً لَا ظَهِيرَ لَهُ
And I-asws testify that there is no god except Allah-azwj, being Alone in His-azwj Lordship and His-azwj Existence and His-azwj Oneness, Mono, there being no associates for Him-azwj, Individual, there being no backer for Him-azwj.
وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اصْطَفَاهُ وَ انْتَجَبَهُ وَ ارْتَضَاهُ وَ بَعَثَهُ دَاعِياً إِلَى الْحَقِّ سِرَاجاً مُنِيراً وَ لِلْعِبَادِ مِمَّا يَخَافُونَ نَذِيراً وَ لِمَا يَأْمُلُونَ بَشِيراً فَنَصَحَ لِلْأُمَّةِ وَ صَدَعَ بِالرِّسَالَةِ وَ أَبَانَ لَهُمْ دَرَجَاتِ الْعُمَالَةِ شَهَادَةً عَلَيْهَا أَمَاتَ وَ أُحْشِرَ وَ بِهَا فِي الْآجِلَةِ أَقْرَبُ وَ أَحْبَرُ
And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Chose him-saww and Appointed him-saww and Selected him-saww, and Send him-saww as a caller to the Truth as a radiant lantern, and as a warner to the servant from what they are fearing, and as a giver of glad tidings to what they are wishing for. He-saww advised the community, and he-saww broke through with the Message, and clarified to them the ranks of the deeds, testifying that the dead ones will be Resurrected, and by these being closer in the future and clearer.
وَ أَقُولُ مَعْشَرَ الْخَلَائِقِ فَاسْمَعُوا وَ لَكُمْ أَفْئِدَةٌ وَ أَسْمَاعٌ فَعُوا إِنَّا أَهْلُ بَيْتٍ أَكْرَمَنَا اللَّهُ بِالْإِسْلَامِ وَ اخْتَارَنَا وَ اصْطَفَانَا وَ اجْتَبَانَا فَأَذْهَبَ عَنَّا الرِّجْسَ وَ طَهَّرَنَا تَطْهِيراً وَ الرِّجْسُ هُوَ الشَّكُّ فَلَا نَشُكُّ فِي اللَّهِ الْحَقَّ وَ دِينَهُ أَبَداً وَ طَهَّرَنَا مِنْ كُلِّ أَفَنٍ وَ غَيَّةٍ مُخْلِصِينَ إِلَى آدَمَ نِعْمَةً مِنْهُ
And I-asws am speaking, community of people, therefore listen, open the hearts and listen, then retain! We-asws are the People-asws of the Household. Allah-azwj Honoured us-asws with Al Islam, and Chose us-asws, and Nominated us-asws, and Selected us-asws and Removed the uncleanness from us-asws and Cleansed us-asws; and the uncleanness, it is the doubt, therefore we-asws do not doubt regarding Allah-azwj of the Truth and His-azwj Religion, ever! And He-azwj Cleansed us-asws from every stupidity and error, being purified up to Adam-as, as a Favour from Him-azwj.
لَمْ يَفْتَرِقِ النَّاسُ قَطُّ فِرْقَتَيْنِ إِلَّا جَعَلَنَا اللَّهُ فِي خَيْرِهِمَا فَأَدَّتِ الْأُمُورُ وَ أَفْضَتِ الدُّهُورُ إِلَى أَنْ بَعَثَ اللَّهُ مُحَمَّداً ص لِلنُّبُوَّةِ وَ اخْتَارَهُ لِلرِّسَالَةِ وَ أَنْزَلَ عَلَيْهِ كِتَاباً ثُمَّ أَمَرَهُ بِالدُّعَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ
The people were not separated into two groups at all except Allah-azwj Made us-asws to be in the better of the two. The matters repeated, and the times passed, until Allah-azwj Sent Muhammad-saww for the Prophet-hood, and Chose him-saww for the Message, and Revealed the Book unto him-saww. Then He-azwj Commanded him-saww with the calling to Allah-azwj Mighty and Majestic.
فَكَانَ أَبِي ع أَوَّلَ مَنِ اسْتَجَابَ لِلَّهِ تَعَالَى وَ لِرَسُولِهِ ص وَ أَوَّلَ مَنْ آمَنَ وَ صَدَّقَ اللَّهَ وَ رَسُولَهُ وَ قَدْ قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ الْمُنْزَلِ عَلَى نَبِيِّهِ الْمُرْسَلِ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ فَرَسُولُ اللَّهِ الَّذِي عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَ أَبِي الَّذِي يَتْلُوهُ وَ هُوَ شَاهِدٌ مِنْهُ
My-asws father-asws was the first one to answer to Allah-azwj the Exalted and to His-azwj Rasool-saww, and the first one to believe and ratify Allah-azwj and His-azwj Rasool-saww; and Allah-azwj the Exalted has Said in His-azwj Book Revealed unto His-azwj Mursil Prophet-saww: So the one who was upon a clear Proof from his Lord, and a witness from him recites it [11:17]. Thus, Rasool-Allah-saww was the one who was upon a clear proof from his-saww Lord-azwj, and my-asws father-asws was the one who was the witness from him.
وَ قَدْ قَالَ لَهُ رَسُولُهُ ص حِينَ أَمَرَهُ أَنْ يَسِيرَ إِلَى مَكَّةَ وَ الْمَوْسِمِ بِبَرَاءَةَ سِرْ بِهَا يَا عَلِيُّ فَإِنِّي أُمِرْتُ أَنْ لَا يَسِيرَ بِهَا إِلَّا أَنَا أَوْ رَجُلٌ مِنِّي وَ أَنْتَ هُوَ فَعَلِيٌّ مِنْ رَسُولِ اللَّهِ وَ رَسُولُ اللَّهِ مِنْهُ
And His-azwj Rasool-saww has said to him-asws where he-saww instructed him-asws that he-asws travels to Makkah and (during) the season (of Hajj) with a disavowment (Surah Tawba): ‘Be cheerful with it, O Ali-asws, for I-saww am Commanded that none shall travel with it except I-saww or a man from me-saww, and you-asws are him-asws’. Thus, Ali-asws is from Rasool-Allah-saww, and Rasool-Allah-saww is from him-asws.
وَ قَالَ لَهُ النَّبِيُّ حِينَ قَضَى بَيْنَهُ وَ بَيْنَ أَخِيهِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ مَوْلَاهُ زَيْدِ بْنِ حَارِثَةَ فِي ابْنَةِ حَمْزَةَ أَمَّا أَنْتَ يَا عَلِيُّ فَمِنِّي وَ أَنَا مِنْكَ وَ أَنْتَ وَلِيُّ كُلِّ مُؤْمِنٍ مِنْ بَعْدِي فَصَدَّقَ أَبِي رَسُولَ اللَّهِ ص سَابِقاً وَ وَقَاهُ بِنَفْسِهِ
And the Prophet-saww said to him-asws where he-saww judged between him-asws and his-asws brother Ja’far-asws Bin Abu Talib-asws and his slave Zayd Bin Haris regarding a daughter of Hamza-ra: ‘But you-asws, O Ali-asws are from me-saww and I-saww am from you-asws, and you-asws are a Guardian-asws of every Momin from after me-saww’. My-asws father-asws ratified Rasool-Allah-saww foremost and saved him-saww by himself-asws.
ثُمَّ لَمْ يَزَلْ رَسُولُ اللَّهِ فِي كُلِّ مَوْطِنٍ يُقَدِّمُهُ وَ لِكُلِّ شَدِيدٍ يُرْسِلُهُ ثِقَةً مِنْهُ بِهِ وَ طُمَأْنِينَةً إِلَيْهِ لِعِلْمِهِ بِنَصِيحَةِ اللَّهِ وَ رَسُولِهِ وَ أَنَّهُ أَقْرَبُ الْمُقَرَّبِينَ مِنَ اللَّهِ وَ رَسُولِهِ
Then, Rasool-Allah-saww did not cease to place him-asws ahead in every place, and send him-asws to every difficulty, as a reliance with him-asws from him-saww, and trustworthy one to him-saww, for his-asws knowledge with the Advice of Allah-azwj and His-azwj Rasool-saww, and he-asws is the closest of the ones of proximity from Allah-azwj and His-azwj Rasool-saww.
وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ فَكَانَ أَبِي سَابِقَ السَّابِقِينَ إِلَى اللَّهِ تَعَالَى وَ إِلَى رَسُولِهِ ص وَ أَقْرَبَ الْأَقْرَبِينَ
And Allah-azwj Mighty and Majestic has Said: ‘And the foremost are the foremost [56:10], so my-asws father-asws was the foremost of the foremost ones to Allah-azwj the Exalted and His-azwj Rasool-saww, and the closest of the closest ones.
وَ قَدْ قَالَ اللَّهُ تَعَالَى لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً فَأَبِي كَانَ أَوَّلَهُمْ إِسْلَاماً وَ إِيمَاناً وَ أَوَّلَهُمْ إِلَى اللَّهِ وَ رَسُولِهِ هِجْرَةً وَ لُحُوقاً وَ أَوَّلَهُمْ عَلَى وُجْدِهِ وَ وُسْعِهِ نَفَقَةً
And Allah-azwj the Exalted Said: ‘They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level [57:10], so my-asws father-asws was the first of them in Islam and Eman, and the first of them to Allah-azwj and His-azwj Rasool-saww in emigrating and meeting, and the first of them upon his-saww generosity and capacious spending.
قَالَ سُبْحَانَهُ وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ فَالنَّاسُ مِنْ جَمِيعِ الْأُمَمِ يَسْتَغْفِرُونَ لَهُ بِسَبْقِهِ إِيَّاهُمْ إِلَى الْإِيمَانِ بِنَبِيِّهِ ص وَ ذَلِكَ أَنَّهُ لَمْ يَسْبِقْهُ إِلَى الْإِيمَانِ بِهِ أَحَدٌ
The Glorious Said: And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10], so the people from the entirety of the communities are seeking Forgiveness for him-asws due to his-asws preceding them to the belief in His-azwj Prophet-saww, and that is because no one preceded him-asws to the Eman.
وَ قَدْ قَالَ اللَّهُ تَعَالَى وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ فَهُوَ سَابِقُ جَمِيعِ السَّابِقِينَ فَكَمَا أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَضَّلَ السَّابِقِينَ عَلَى الْمُتَخَلِّفِينَ وَ الْمُتَأَخِّرِينَ فَكَذَلِكَ فَضَّلَ سَابِقَ السَّابِقِينَ عَلَى السَّابِقِينَ
And Allah-azwj the Exalted Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, [9:100]. Thus, he-asws is the foremost of the entirety of the foremost ones. If it is that Allah-azwj Mighty and Majestic Merited the foremost ones over the ones staying behind and the delayed ones, similar to that He-azwj Merited the foremost of the foremost ones over the foremost ones.
وَ قَدْ قَالَ اللَّهُ أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ فَهُوَ الْمُجَاهِدُ فِي سَبِيلِ اللَّهِ حَقّاً وَ فِيهِ نَزَلَتْ هَذِهِ الْآيَةُ وَ كَانَ مِمَّنِ اسْتَجَابَ لِرَسُولِ اللَّهِ ص عَمُّهُ حَمْزَةُ وَ جَعْفَرٌ ابْنُ عَمِّهِ
And Allah-azwj the Exalted has Said: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? [9:19]. He-asws is the true fighter in the Way of Allah-azwj, and this Verse was Revealed regarding him-asws, and from the ones who answered to Rasool-Allah-saww were his-saww uncle Hamza-asws and Ja’far-asws his-saww cousin.
فَقُتِلَا شَهِيدَيْنِ رَضِيَ اللَّهُ عَنْهُمَا فِي قَتْلَى كَثِيرَةٍ مَعَهُمَا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فَجَعَلَ اللَّهُ تَعَالَى حَمْزَةَ سَيِّدَ الشُّهَدَاءِ مِنْ بَيْنِهِمْ وَ جَعَلَ لِجَعْفَرٍ جَنَاحَيْنِ يَطِيرُ بِهِمَا مَعَ الْمَلَائِكَةِ كَيْفَ يَشَاءُ مِنْ بَيْنِهِمْ وَ ذَلِكَ لِمَكَانِهِمَا مِنْ رَسُولِ اللَّهِ ص وَ مَنْزِلَتِهِمَا وَ قَرَابَتِهِمَا مِنْهُ وَ صَلَّى رَسُولُ اللَّهِ ص عَلَى حَمْزَةَ سَبْعِينَ صَلَاةً مِنْ بَيْنِ الشُّهَدَاءِ الَّذِينَ اسْتُشْهِدُوا مَعَهُ
They-asws were both killed as martyrs, may Allah-azwj be Pleased from them, among a lot of the ones from the companions of Rasool-Allah-saww who were killed with them-ra. Allah-azwj the Exalted Made Hamza-asws as the chief of the martyrs from between them, and Made two wings to be for Ja’far-asws flying with these along with the Angels however he-asws so desires to from between them, and that is due to what was for them-asws from Rasool-Allah-azwj, and their-asws status, and their-asws close relationship from him-saww, and Rasool-Allah-saww prayed seventy Salats upon Hamza-asws from among the martyrs, those who were martyred with him-asws.
وَ كَذَلِكَ جَعَلَ اللَّهُ تَعَالَى لِنِسَاءِ النَّبِيِّ ص لِلْمُحْسِنَةِ مِنْهُنَّ أَجْرَيْنِ وَ لِلْمُسِيئَةِ مِنْهُنَّ وِزْرَيْنِ ضِعْفَيْنِ لِمَكَانِهِنَّ مِنْ رَسُولِ اللَّهِ ص وَ جَعَلَ الصَّلَاةَ فِي مَسْجِدِ رَسُولِ اللَّهِ ص بِأَلْفِ صَلَاةٍ فِي سَائِرِ الْمَسَاجِدِ إِلَّا مَسْجِدَ الْحَرَامِ مَسْجِدَ خَلِيلِهِ إِبْرَاهِيمَ ع بِمَكَّةَ وَ ذَلِكَ لِمَكَانِ رَسُولِ اللَّهِ ص مِنْ رَبِّهِ
And similar to that, Allah-azwj the Exalted Made two Recompenses to be for the wives of the Prophet-saww, the good ones from them, and two burdens, double (sins) to be for the disobedient ones from them, due to their position from Rasool-Allah-saww, and Made the Salat (prayed) in the Masjid of Rasool-Allah-saww equate to a thousand Salats (prayed) in the rest of the Masajids except the Sacred Masjid, Masjid of His-azwj friend Ibrahim-as at Makkah, and that is due to the position of Rasool-Allah-saww from his-saww Lord-azwj.
وَ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ الصَّلَاةَ عَلَى نَبِيِّهِ ص عَلَى كَافَّةِ الْمُؤْمِنِينَ فَقَالُوا يَا رَسُولَ اللَّهِ كَيْفَ الصَّلَاةُ عَلَيْكَ فَقَالَ قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَحَقٌّ عَلَى كُلِّ مُسْلِمٍ أَنْ يُصَلِّيَ عَلَيْنَا مَعَ الصَّلَاةِ عَلَى النَّبِيِّ ص فَرِيضَةً وَاجِبَةً
And Allah-azwj Mighty and Majestic Obligated the Salawat upon His-azwj Prophet-saww upon the entirety of the Momineen, so they said, ‘O Rasool-Allah-saww! How is the Salawat upon you-saww (to be recited)?’ He-saww said: ‘Say, ‘O Allah-azwj, Send Salawat upon Muhammad-saww and the Progeny-asws of Muhammad-saww’’. Therefore, it is a right upon every Muslim that he sends Salawat upon us-asws along with the Salawat upon the Prophet-saww, as a necessity, and Obligation.
وَ أَحَلَّ اللَّهُ تَعَالَى خُمُسَ الْغَنِيمَةِ لِرَسُولِهِ ص وَ أَوْجَبَهَا لَهُ فِي كِتَابِهِ وَ أَوْجَبَ لَنَا مِنْ ذَلِكَ مَا أَوْجَبَ لَهُ وَ حَرَّمَ عَلَيْهِ الصَّدَقَةَ وَ حَرَّمَهَا عَلَيْنَا مَعَهُ فَأَدْخَلَنَا وَ لَهُ الْحَمْدُ فِيمَا أَدْخَلَ فِيهِ نَبِيَّهُ ص وَ أَخْرَجَنَا وَ نَزَّهَنَا مِمَّا أَخْرَجَهُ مِنْهُ وَ نَزَّهَهُ عَنْهُ كَرَامَةً أَكْرَمَنَا اللَّهُ عَزَّ وَ جَلَّ بِهَا وَ فَضِيلَةً فَضَّلَنَا بِهَا عَلَى سَائِرِ الْعِبَادِ
And Allah-azwj the Exalted Legalised five booties for His-azwj Rasool-saww and Obligated these for him-saww in His-azwj Book, and Obligated for us-asws what He-azwj had Obligated for him-saww, and He-azwj Prohibited the charity unto him-saww and Prohibited it unto us-asws along with him-saww. Thus, He-azwj Included us-asws in the praise for Him-azwj in what He-azwj Included His-azwj Prophet-saww in, and Kept us-asws out and Removed us Deemed us-asws to be far above from what He-azwj Kept him-saww out from and Deemed him-saww to be far above from it, as an honour Allah-azwj Mighty and Majestic Honoured us-asws with, and as a merit He-azwj Merited us-asws with over the rest of the servants.
فَقَالَ اللَّهُ تَعَالَى لِمُحَمَّدٍ ص حِينَ جَحَدَهُ كَفَرَةُ أَهْلِ الْكِتَابِ وَ حَاجُّوهُ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ فَأَخْرَجَ رَسُولُ اللَّهِ ص مِنَ الْأَنْفُسِ مَعَهُ أَبِي وَ مِنَ الْبَنِينَ أَنَا وَ أَخِي وَ مِنَ النِّسَاءِ أُمِّي فَاطِمَةَ مِنَ النَّاسِ جَمِيعاً فَنَحْنُ أَهْلُهُ وَ لَحْمُهُ وَ دَمُهُ وَ نَفْسُهُ وَ نَحْنُ مِنْهُ وَ هُوَ مِنَّا
Allah-azwj the Exalted Said to Muhammad-saww where he-saww fought the Kufr of the People of the Book and they argued (against) him-saww: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61]. Rasool-Allah-saww brought out from the ‘selves’, my-asws father-asws, and from the ‘sons’ I-asws and my-asws brother-asws, and from the ‘women’, my-asws mother-asws (Syeda) Fatima-asws, from the entirety of the people. Thus, we-asws are his-saww flesh, and his-saww blood, and his-saww selves, and we-asws are from him-saww and he-saww is from us-asws.
وَ قَدْ قَالَ اللَّهُ تَعَالَى إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَلَمَّا نَزَلَتْ آيَةُ التَّطْهِيرِ جَمَعَنَا رَسُولُ اللَّهِ ص أَنَا وَ أَخِي وَ أُمِّي وَ أَبِي فَجَلَّلَنَا وَ نَفْسَهُ فِي كِسَاءٍ لِأُمِّ سَلَمَةَ خَيْبَرِيٍّ وَ ذَلِكَ فِي حُجْرَتِهَا وَ فِي يَوْمِهَا
And Allah-azwj the Exalted has Said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. When this Verse of Purification was Revealed, Rasool-Allah-saww gathered us-asws, I-asws and my-asws brother-asws, and my-asws mother-asws and my-asws father-asws, and he-saww made himself-saww to be in the Khyberi cloak of Umm Salama-ra, and that was in her-ra chamber and during her-ra day.
فَقَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلُ بَيْتِي وَ هَؤُلَاءِ أَهْلِي وَ عِتْرَتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيراً فَقَالَتْ أُمُّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا أَدْخُلُ مَعَهُمْ يَا رَسُولَ اللَّهِ قَالَ لَهَا رَسُولُ اللَّهِ ص يَرْحَمُكِ اللَّهُ أَنْتِ عَلَى خَيْرٍ وَ إِلَى خَيْرٍ وَ مَا أَرْضَانِي عَنْكِ وَ لَكِنَّهَا خَاصَّةٌ لِي وَ لَهُمْ
He-saww said: ‘O Allah-azwj! These are the People-asws of my-saww Household, and they are my-saww family, and my-saww offspring, therefore remove the uncleanness from them-asws and Purify them with a Purification’. Umm Salma-ra said, ‘Can I-ra enter to be with them-asws, O Rasool-Allah-saww?’ Rasool-Allah-saww said to her-ra: ‘May Allah-azwj have Mercy on you-ra! You-ra are upon good and to the good. I-saww am pleased from you-ra, but it is especially for me-asws and for them-asws’.
ثُمَّ مَكَثَ رَسُولُ اللَّهِ ص بَعْدَ ذَلِكَ بَقِيَّةَ عُمُرِهِ حَتَّى قَبَضَهُ اللَّهُ إِلَيْهِ يَأْتِينَا فِي كُلِّ يَوْمٍ عِنْدَ طُلُوعِ الْفَجْرِ فَيَقُولُ الصَّلَاةَ يَرْحَمُكُمُ اللَّهُ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً
Then Rasool-Allah-saww resided after that for the remainder of his-saww lifetime until Allah-azwj Captured his-saww (soul) to Him-azwj. He-saww came to us during every day at the emergence of the dawn and he-saww says: ‘The Salat, may Allah-azwj have Mercy on you-asws all. But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].
وَ أَمَرَ رَسُولُ اللَّهِ ص بِسَدِّ الْأَبْوَابِ الشَّارِعَةِ فِي مَسْجِدِهِ غَيْرَ بَابِنَا فَكَلَّمُوهُ فِي ذَلِكَ فَقَالَ أَمَا إِنِّي لَمْ أَسُدَّ أَبْوَابَكُمْ وَ لَمْ أَفْتَحْ بَابَ عَلِيٍّ مِنْ تِلْقَاءِ نَفْسِي وَ لَكِنِّي أَتَّبِعُ مَا يُوحَى إِلَيَّ وَ إِنَّ اللَّهَ أَمَرَ بِسَدِّهَا وَ فَتْحِ بَابِهِ
And Rasool-Allah-saww ordered for the closure of the doors, the ones which opened into his-saww Masjid, apart from our-asws door. They (companions) spoke to him-saww regarding that, and he-saww said: ‘But I-saww did not close your doors and did not open the door of Ali-asws from my-saww own self, but I-saww follow whatever is Revealed unto me-saww, and that Allah-azwj Commanded with the closure of these and keeping his-asws door open’.
فَلَمْ يَكُنْ مِنْ بَعْدِ ذَلِكَ أَحَدٌ تُصِيبُهُ جَنَابَةٌ فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ يُولِّدُ فِيهِ الْأَوْلادَ غَيْرَ رَسُولِ اللَّهِ ص وَ أَبِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع تَكْرِمَةً مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى لَنَا وَ فَضْلًا اخْتَصَّنَا بِهِ عَلَى جَمِيعِ النَّاسِ
There did not happen to be from after that, anyone being hit by a ceremonial impurity in the Masjid of Rasool-Allah-azwj, and be born in it and give birth in it, apart from Rasool-Allah-saww and my-asws father Ali-asws Bin Abu Talib-asws, as a Prestige from Allah-azwj Blessed and Exalted to us-asws, and as a merit He-azwj Chose us-asws over the entirety of the people.
وَ هَذَا بَابُ أَبِي قَرِينُ بَابِ رَسُولِ اللَّهِ ص فِي مَسْجِدِهِ وَ مَنْزِلُنَا بَيْنَ مَنَازِلِ رَسُولِ اللَّهِ ص وَ ذَلِكَ أَنَّ اللَّهَ أَمَرَ نَبِيَّهُ ص أَنْ يَبْنِيَ مَسْجِدَهُ فَبَنَى فِيهِ عَشَرَةَ أَبْيَاتٍ تِسْعَةً لِبَنِيهِ وَ أَزْوَاجِهِ وَ عَاشِرُهَا وَ هُوَ مُتَوَسِّطُهَا لِأَبِي وَ هَا هُوَ بِسَبِيلٍ مُقِيمٍ وَ الْبَيْتُ هُوَ الْمَسْجِدُ الْمُطَهَّرُ وَ هُوَ الَّذِي قَالَ اللَّهُ تَعَالَى أَهْلَ الْبَيْتِ فَنَحْنُ أَهْلُ الْبَيْتِ وَ نَحْنُ الَّذِينَ أَذْهَبَ اللَّهُ عَنَّا الرِّجْسَ وَ طَهَّرَنَا تَطْهِيراً
This door of my-asws father-asws was paired with the door of Rasool-Allah-saww in his-saww Masjid, and our-asws house was between the houses of Rasool-Allah-saww, and that is because Allah-azwj Commanded His-azwj Prophet-saww that he-saww builds his-saww Masjid, so he-saww built therein nine houses for his-saww wives and children, and its tenth one, and it was in the middle of it, for my-asws father-asws, and here it was in the path of the dwellings; and the house, it is the clean Masjid, and it is which Allah-azwj the Exalted Said: People of the Household [33:33]. Thus, we-asws are the People-asws of the Household, and we-asws are those Allah-azwj Removed the uncleanness from us-asws and Purified us-asws with a Purification.
أَيُّهَا النَّاسُ إِنِّي لَوْ قُمْتُ حَوْلًا فَحَوْلًا أَذْكُرُ الَّذِي أَعْطَانَا اللَّهُ عَزَّ وَ جَلَّ وَ خَصَّنَا بِهِ مِنَ الْفَضْلِ فِي كِتَابِهِ وَ عَلَى لِسَانِ نَبِيِّهِ ص لَمْ أُحْصِهِ
O you people! I-asws, if I-asws were to stay for year after year, I-asws would mention that which Allah-azwj Mighty and Majestic Gave us and Specialised us-asws with, from the merits in His-azwj Book and upon the tongue of His-azwj Prophet-saww, which cannot be counted.
وَ أَنَا ابْنُ النَّبِيِّ النَّذِيرِ الْبَشِيرِ وَ السِّرَاجِ الْمُنِيرِ الَّذِي جَعَلَهُ اللَّهُ رَحْمَةً لِلْعَالَمِينَ وَ أَبِي عَلِيٌّ ع وَلِيُّ الْمُؤْمِنِينَ وَ شَبِيهُ هَارُونَ وَ إِنَّ مُعَاوِيَةَ بْنَ صَخْرٍ زَعَمَ أَنِّي رَأَيْتُهُ لِلْخِلَافَةِ أَهْلًا وَ لَمْ أَرَ نَفْسِي لَهَا أَهْلًا
And I-asws am a son-asws of the Prophet-saww, the warner, the giver of glad tidings and the radiant lantern whom Allah-azwj Made to be as a Mercy for the worlds; and my-asws father-asws Ali-asws is a Guardian-asws of the Momineen, and his-asws resemblance is Haroun-as, and that Muawiya Bin Sakhar claims that I-asws see him as rightful for the Caliphate and do not see myself-asws are rightful for it.
فَكَذَبَ مُعَاوِيَةُ وَ ايْمُ اللَّهِ لَأَنَّا أَوْلَى النَّاسِ بِالنَّاسِ فِي كِتَابِ اللَّهِ وَ عَلَى لِسَانِ رَسُولِ اللَّهِ ص غَيْرَ أَنَّا لَمْ نَزَلْ أَهْلَ الْبَيْتِ مُخِيفِينَ مَظْلُومِينَ مُضْطَهِدِينَ مُنْذُ قُبِضَ رَسُولُ اللَّهِ
Muawiya has lied, and I-asws swear by Allah-azwj, we-asws are foremost of the people with the people in the Book of Allah-azwj and upon the tongue of Rasool-Allah-saww, apart from (the fact that) we-asws are at the status of the People-asws of the Household, scared, oppressed, coerced since Allah-azwj Captured (the soul of) Rasool-Allah-saww.
فَاللَّهُ بَيْنَنَا وَ بَيْنَ مَنْ ظَلَمَنَا حَقَّنَا وَ نَزَلَ عَلَى رِقَابِنَا وَ حَمَلَ النَّاسَ عَلَى أَكْتَافِنَا وَ مَنَعَنَا سَهْمَنَا فِي كِتَابِ اللَّهِ مِنَ الْفَيْءِ وَ الْغَنَائِمِ وَ مَنَعَ أُمَّنَا فَاطِمَةَ ع إِرْثَهَا مِنْ أَبِيهَا إِنَّا لَا نُسَمِّي أَحَداً وَ لَكِنْ أُقْسِمُ بِاللَّهِ قَسَماً تَالِياً لَوْ أَنَّ النَّاسَ سَمِعُوا قَوْلَ اللَّهِ وَ رَسُولِهِ لَأَعْطَتْهُمُ السَّمَاءُ قَطْرَهَا وَ الْأَرْضُ بَرَكَتَهَا وَ لَمَا اخْتَلَفَ فِي هَذِهِ الْأُمَّةِ سَيْفَانِ وَ لَأَكَلُوهَا خَضْرَاءَ خَضِرَةً إِلَى يَوْمِ الْقِيَامَةِ
Allah-azwj is between us-asws and the ones who oppress us-asws of our-asws rights, and swooped upon our-asws necks, and loaded the people upon our-asws shoulders, and prevented us-asws of our-asws share in the Book of Allah-azwj from the ‘Fey’ (booty) and the spoils of war, and prevented our-asws mother-asws (Syeda) Fatima-asws or her-asws inheritance from her-asws father-saww. We-asws are not naming anyone, but I-asws swear by Allah-azwj the following swear, if the people were to listen to the Words of Allah-azwj and His-azwj Rasool-saww, the sky will give them its drops, and the earth its Blessings, and no two swords would differ in this community, and they would be eating greenery, greenery up to the Day of Qiyamah.
وَ إِذاً مَا طَمِعْتَ يَا مُعَاوِيَةُ فِيهَا وَ لَكِنَّهَا لَمَّا أُخْرِجَتْ سَالِفاً مِنْ مَعْدِنِهَا وَ زُحْزِحَتْ عَنْ قَوَاعِدِهَا تَنَازَعَتْهَا قُرَيْشٌ بَيْنَهَا وَ تَرَامَتْهَا كَتَرَامِي الْكُرَةِ حَتَّى طَمِعْتَ فِيهَا أَنْتَ يَا مُعَاوِيَةُ وَ أَصْحَابُكَ مِنْ بَعْدِكَ
And when you, O Muawiya, were greedy regarding it (kingdom), it became such that it did not bring forth from its mine before and moved away from its foundation. The Quraysh snatched it and kicked it around like the ball, until you were greedy with regards to it, O Muawiya, and (so will) your companions from after you.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص مَا وَلَّتْ أُمَّةٌ أَمْرَهَا رَجُلًا قَطُّ وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ إِلَّا لَمْ يَزَلْ أَمْرُهُمْ يَذْهَبُ سَفَالًا حَتَّى يَرْجِعُوا إِلَى مَا تَرَكُوا وَ قَدْ تَرَكَتْ بَنُو إِسْرَائِيلَ وَ كَانُوا أَصْحَابَ مُوسَى ع هَارُونَ أَخَاهُ وَ خَلِيفَتَهُ وَ وَزِيرَهُ وَ عَكَفُوا عَلَى الْعِجْلِ وَ أَطَاعُوا فِيهِ سَامِرِيهِمْ وَ هُمْ يَعْلَمُونَ أَنَّهُ خَلِيفَةُ مُوسَى ع
And Rasool-Allah-saww said: ‘A community will not make any man a ruler for its affairs at all while there is among them one who is more knowledgeable than him, except their affairs will not cease to decline lower until they return to what they had left); and the Children of Israel had left, and they were the companions of Musa-as, (neglecting) Haroun-as his-as brother-as as his-as Caliph and his-as Vizier, and they manufacture the calf, and in that, they obeyed their Samiri-la, and although they knew that he-as was the Caliph of Musa-as.
وَ قَدْ سَمِعَتْ هَذِهِ الْأُمَّةُ رَسُولَ اللَّهِ ص يَقُولُ ذَلِكَ لِأَبِي إِنَّهُ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي وَ قَدْ رَأَوْا رَسُولَ اللَّهِ ص حِينَ نَصَبَهُ لَهُمْ بِغَدِيرِ خُمٍّ وَ سَمِعُوهُ وَ نَادَى لَهُ بِالْوَلَايَةِ ثُمَّ أَمَرَهُمْ أَنْ يُبَلِّغَ الشَّاهِدُ مِنْهُمُ الْغَائِبَ
And this community had heard Rasool-Allah-saww saying that to my-asws father-asws: ‘He-asws is from me-saww at the status of Haroun-as from Musa-as except that there will be no Prophet-as after me-saww; and they had reported that when Rasool-Allah-azwj nominated him-asws to them at Ghadeer Khumm, and named him-asws, and called for him-asws with the Wilayah, then ordered them that the ones present should make it reach the absentees.
وَ قَدْ خَرَجَ رَسُولُ اللَّهِ ص حَذَراً مِنْ قَوْمِهِ إِلَى الْغَارِ لَمَّا أَجْمَعُوا عَلَى أَنْ يَمْكُرُوا بِهِ وَ هُوَ يَدْعُوهُمْ لَمَّا لَمْ يَجِدْ عَلَيْهِمْ أَعْوَاناً وَ لَوْ وَجَدَ عَلَيْهِمْ أَعْوَاناً لَجَاهَدَهُمْ وَ قَدْ كَفَّ أَبِي يَدَهُ وَ نَاشَدَهُمْ وَ اسْتَغَاثَ أَصْحَابَهُ فَلَمْ يُغَثْ وَ لَمْ يُنْصَرْ وَ لَوْ وَجَدَ عَلَيْهِمْ أَعْوَاناً مَا أَجَابَهُمْ وَ قَدْ جُعِلَ فِي سَعَةٍ كَمَا جُعِلَ النَّبِيُّ ص فِي سَعَةٍ
And Rasool-Allah-saww had gone out to the cave, being cautious from his-saww people when they had gathered upon plotting (to kill) him-saww, and he-saww called them to what he-saww could not find any supporters, and had he-saww found supporters against them, he-saww would have fought them, and my-asws father-asws had withheld his-asws hand and adjured them, and I-asws sought the help of his-saww companions, but they did not support and did not help, and if I-asws had found supporters I-asws would have answered them; and I-asws have been made to be in a leeway just as the Prophet-saww was made to be in a leeway.
وَ قَدْ خَذَلَتْنِي الْأُمَّةُ وَ بَايَعْتُكَ يَا ابْنَ حَرْبٍ وَ لَوْ وَجَدْتُ عَلَيْكَ أَعْوَاناً يَخْلُصُونَ مَا بَايَعْتُكَ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ هَارُونَ فِي سَعَةٍ حِينَ اسْتَضْعَفُوهُ قَوْمُهُ وَ عَادَوْهُ كَذَلِكَ أَنَا وَ أَبِي فِي سَعَةٍ مِنَ اللَّهِ حِينَ تَرَكَتْنَا الْأُمَّةُ وَ بَايَعَتْ غَيْرَنَا وَ لَمْ نَجِدْ عَلَيْهِ أَعْوَاناً وَ إِنَّمَا هِيَ السُّنَنُ وَ الْأَمْثَالُ يَتْبَعُ بَعْضُهَا بَعْضاً
And the community has abandoned me-asws and pledged their allegiance to you, O Ibn Harb, and had I-asws found supporters against you, they would have finished off what allegiance they have pledged to you. And Allah-azwj Mighty and Majestic Made Haroun-as to be in a leeway where his-as people weakened him-as and were inimical to him-as. Similar to that am I-asws and my-asws father-asws, in a leeway from Allah-azwj when the community neglected us-asws and pledged allegiances to others, and we-asws could not find supporters upon it. But rather, these are the ways and the examples stemming from each other.
أَيُّهَا النَّاسُ إِنَّكُمْ لَوِ الْتَمَسْتُمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ رَجُلًا جَدُّهُ رَسُولُ اللَّهِ ص وَ أَبُوهُ وَصِيُّ رَسُولِ اللَّهِ لَمْ تَجِدُوا غَيْرِي وَ غَيْرَ أَخِي
O you people! If you were to seek between the east and the west a man whose grandfather is Rasool-Allah-saww and his father is a successor-asws of Rasool-Allah-saww, you will not find anyone apart from me-asws and my-asws brother-asws.
فَاتَّقُوا اللَّهَ وَ لَا تَضِلُّوا بَعْدَ الْبَيَانِ وَ كَيْفَ بِكُمْ وَ أَنَّى ذَلِكَ مِنْكُمْ أَلَا وَ إِنِّي قَدْ بَايَعْتُ هَذَا وَ أَشَارَ بِيَدِهِ إِلَى مُعَاوِيَةَ وَ إِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَ مَتاعٌ إِلى حِينٍ
Therefore, fear Allah-azwj and do not go astray after the explanation, and how is it with you all and I-asws am that from you? Indeed! And I-asws have pledged allegiance to this one’ – and he-asws gestured towards Muawiya’, ‘And I-asws know that he is a Fitna for you all and an enjoyment for a while.
أَيُّهَا النَّاسُ إِنَّهُ لَا يُعَابُ أَحَدٌ بِتَرْكِ حَقِّهِ وَ إِنَّمَا يُعَابُ أَنْ يَأْخُذَ مَا لَيْسَ لَهُ وَ كُلُّ صَوَابٍ نَافِعٌ وَ كُلُّ خَطَإٍ ضَارٌّ لِأَهْلِهِ وَ قَدْ كَانَتِ الْقَضِيَّةُ فَفَهِمَهَا سُلَيْمَانُ فَنَفَعَتْ سُلَيْمَانَ وَ لَمْ تَضُرَّ دَاوُدَ ع فَأَمَّا الْقَرَابَةُ فَقَدْ نَفَعَتِ الْمُشْرِكَ وَ هِيَ وَ اللَّهِ لِلْمُؤْمِنِ أَنْفَعُ
O you people! No one can be criticised for leaving his right, but rather he will be criticised, the one who takes what isn’t for him; and every correct thing is beneficial, and every error is harmful to its owner; and it has been judged, and Suleyman-as understood it and benefited, and it did not harm Dawood-as. As for the close relationship, the Polytheists has benefited, and by Allah-azwj it’s benefit is for the Momin.
قَالَ رَسُولُ اللَّهِ ص لِعَمِّهِ أَبِي طَالِبٍ وَ هُوَ فِي الْمَوْتِ قُلْ لَا إِلَهَ إِلَّا اللَّهُ أَشْفَعْ لَكَ بِهَا يَوْمَ الْقِيَامَةِ وَ لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لَهُ وَ يَعِدُ إِلَّا مَا يَكُونُ مِنْهُ عَلَى يَقِينٍ وَ لَيْسَ ذَلِكَ لِأَحَدٍ مِنَ النَّاسِ كُلِّهِمْ غَيْرَ شَيْخِنَا أَعْنِي أَبَا طَالِبٍ
Rasool-Allah-saww said to his-saww uncle Abu Talib-asws, and he-asws was (near) to the death: ‘Say, ‘There is no god except Allah-azwj’, I-saww will intercede for you-asws due to it on the Day of Qiyamah’, and Rasool-Allah-saww did not come to be saying to him-asws and repeating except what happened to be upon a certainty for him-asws, and that isn’t for anyone from the people, all of them, apart from our Sheykh, I-asws mean Abu Talib-asws.
يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ لَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئاتِ حَتَّى إِذا حَضَرَ أَحَدَهُمُ الْمَوْتُ قالَ إِنِّي تُبْتُ الْآنَ وَ لَا الَّذِينَ يَمُوتُونَ وَ هُمْ كُفَّارٌ أُولئِكَ أَعْتَدْنا لَهُمْ عَذاباً أَلِيماً
Allah-azwj Mighty and Majestic is Saying: And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, nor (for) those who are dying while they are Kafirs – for them, We have Prepared a painful Punishment [4:18].
أَيُّهَا النَّاسُ اسْمَعُوا وَ عُوا وَ اتَّقُوا اللَّهَ وَ رَاجِعُوا وَ هَيْهَاتَ مِنْكُمُ الرَّجْعَةُ إِلَى الْحَقِّ وَ قَدْ صَارَعَكُمُ النُّكُوصُ وَ خَامَرَكُمُ الطُّغْيَانُ وَ الْجُحُودُ أَ نُلْزِمُكُمُوها وَ أَنْتُمْ لَها كارِهُونَ وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
O you people! Listen and retain, and fear Allah-azwj, and return, and the returning to the Truth is far from you, and the regression has been quickened to you, and your entertaining the dictatorship and the rejection. These are necessitated to you while you are being coerced to him, and the greetings be upon the one who follows the Guidance’’.
قَالَ فَقَالَ مُعَاوِيَةُ وَ اللَّهِ مَا نَزَلَ الْحَسَنُ حَتَّى أَظْلَمَتْ عَلَيَّ الْأَرْضُ وَ هَمَمْتُ أَنْ أَبْطِشَ بِهِ ثُمَّ عَلِمْتُ أَنَّ الْإِغْضَاءَ أَقْرَبُ إِلَى الْعَافِيَةِ
He (the narrator) said, ‘Muawiya said, ‘By Allah-azwj! Al-Hassan-asws did not descend until the ground had darkened upon me, and I would be annihilated with it, then I knew that the silence is closer to the well-being’’.[12]
باب 10 مناظرات علي بن الحسين عليهما السلام و احتجاجاته
CHAPTER 10 – DEBATE OF ALI-asws BIN AL-HUSAYN-asws AND HIS-asws ARGUMENTATION
1- ج، الإحتجاج عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: دَخَلَ قَاضٍ مِنْ قُضَاةِ الْكُوفَةِ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ لَهُ جَعَلَنِيَ اللَّهُ فِدَاكَ أَخْبِرْنِي عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ جَعَلْنا بَيْنَهُمْ وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً وَ قَدَّرْنا فِيهَا السَّيْرَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ
‘Al Ihtijaj’ – from Abu Hamza Al Sumaly who said,
‘A judge from the judges of Al-Kufa came to Ali-asws Bin Al-Husayn-asws said to him-asws: ‘May Allah-azwj Make me to be sacrificed for you-asws! Inform me about the Words of Allah-azwj Mighty and Majestic: And We Made between them and the towns which We had Blessed therein, apparent towns, and We Apportioned the travelling therein: “Travel in these during nights and days in security” [34:18]’.
قَالَ لَهُ مَا يَقُولُ النَّاسُ فِيهَا قَبْلَكُمْ بِالْعِرَاقِ قَالَ يَقُولُونَ إِنَّهَا مَكَّةُ فَقَالَ وَ هَلْ رَأَيْتَ السَّرَقَ فِي مَوْضِعٍ أَكْثَرَ مِنْهُ بِمَكَّةَ قَالَ فَمَا هُوَ قَالَ إِنَّمَا عَنَى الرِّجَالَ قَالَ وَ أَيْنَ ذَلِكَ فِي كِتَابِ اللَّهِ فَقَالَ أَ وَ مَا تَسْمَعُ إِلَى قَوْلِهِ تَعَالَى وَ كَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّها وَ رُسُلِهِ وَ قَالَ وَ تِلْكَ الْقُرى أَهْلَكْناهُمْ وَ قَالَ سْئَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيها وَ الْعِيرَ الَّتِي أَقْبَلْنا فِيها فَلْيَسْأَلِ الْقَرْيَةَ أَوِ الرِّجَالَ أَوِ الْعِيرَ
He-asws said to him: ‘What are the people saying before you at Al-Iraq?’ He said, ‘They are saying, ‘It is Makkah’. He-asws said: ‘And have you seen the theft in any place more than at Makkah?’ He said, ‘So, what is it?’ He-asws said: ‘But rather, it means the men’. He said, ‘And where is that in the Book of Allah-azwj?’ He-asws said: ‘Or, have you not heard up to the Words of the Exalted: And how many a town rebelled against the Command of its Lord and His Messengers, [65:8]; and Said: And those towns [18:59]; and Said: And ask the town (people) which we were in, [12:82], so, will he be asking the town, or the men, or the camels?’
قَالَ وَ تَلَا ع آيَاتٍ فِي هَذَا الْمَعْنَى قَالَ جُعِلْتُ فِدَاكَ فَمَنْ هُمْ قَالَ ع نَحْنُ هُمْ
He said, ‘And he-asws recited (other) Verses in this meaning’. He said, ‘May I be sacrificed for you-asws! So, who are they?’ He-asws said: ‘We-asws are they’.
وَ قَوْلُهُ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ قَالَ آمِنِينَ مِنَ الزَّيْغِ
And His-azwj Words: “Travel in these during nights and days in security” [34:18], he-asws said: ‘Safe from the deviation’’ (ask from them-asws during the days or nights).[13]
2- ج، الإحتجاج وَ رُوِيَ أَنَّ زَيْنَ الْعَابِدِينَ عَلِيَّ بْنَ الْحُسَيْنِ ع مَرَّ عَلَى الْحَسَنِ الْبَصْرِيِّ وَ هُوَ يَعِظُ النَّاسَ بِمِنًى فَوَقَفَ عَلَيْهِ ثُمَّ قَالَ أَمْسِكْ أَسْأَلْكَ عَنِ الْحَالِ الَّتِي أَنْتَ عَلَيْهَا مُقِيمٌ أَ تَرْضَاهَا لِنَفْسِكَ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ لِلْمَوْتِ إِذَا نَزَلَ بِكَ غَداً قَالَ لَا
It is reported that Zayn Al-Abideen-asws Ali-asws Bin Al-Husayn-asws passed by Al-Hassan Al-Basry and he was preaching the people at Mina, so he-asws paused at him, then said: ‘Pause while I-asws question you about the state which you are standing upon. Would you be pleased with it for yourself regarding what is between you and Allah-azwj for the death, when it descends with you tomorrow?’ He said, ‘No’.
قَالَ أَ فَتُحَدِّثُ نَفْسَكَ بِالتَّحَوُّلِ وَ الِانْتِقَالِ عَنِ الْحَالِ الَّتِي لَا تَرْضَاهَا لِنَفْسِكَ إِلَى الْحَالِ الَّتِي تَرْضَاهَا قَالَ فَأَطْرَقَ مَلِيّاً ثُمَّ قَالَ إِنِّي أَقُولُ ذَلِكَ بِلَا حَقِيقَةٍ قَالَ أَ فَتَرْجُو نَبِيّاً بَعْدَ مُحَمَّدٍ يَكُونُ لَكَ مَعَهُ سَابِقَةٌ قَالَ لَا قَالَ أَ فَتَرْجُو دَاراً غَيْرَ الدَّارِ الَّتِي أَنْتَ فِيهَا تَرِدُ إِلَيْهَا فَتَعْمَلَ فِيهَا قَالَ لَا قَالَ أَ فَرَأَيْتَ أَحَداً بِهِ مُسْكَةُ عَقْلٍ رَضِيَ لِنَفْسِهِ مِنْ نَفْسِهِ بِهَذَا
He-asws said: ‘Do you discuss with yourself with the transfer and the changing from the state which you are not pleased with for yourself to the state which you will be pleased with?’ He said, ‘He bowed his head for a while, then said, ‘I am saying that without any reality’. Do you hope for a Prophet-as after Muhammad-saww happen to be for you, having been with him-as previously?’ He said, ‘No’. He-asws said: ‘Do you hope for a house other than the house which you are in, to return to it and do deeds in it?’ He said, ‘No’. Do you see anyone having grip of intellect with him to be pleased for himself from himself with this?
إِنَّكَ عَلَى حَالٍ لَا تَرْضَاهَا وَ لَا تُحَدِّثُ نَفْسَكَ بِالانْتِقَالِ إِلَى حَالٍ تَرْضَاهَا عَلَى حَقِيقَةٍ وَ لَا تَرْجُو نَبِيّاً بَعْدَ مُحَمَّدٍ وَ لَا دَاراً غَيْرَ الدَّارِ الَّتِي أَنْتَ فِيهَا فَتَرِدَ إِلَيْهَا فَتَعْمَلَ فِيهَا وَ أَنْتَ تَعِظُ النَّاسَ
You are upon a state you are neither pleased with, nor do you discuss with yourself with the transfer to a state you are pleased with upon reality, nor do you hope for a Prophet-as after Muhammad-saww, nor a house other than the house which you are in so you can return to it and work some deeds in it, and you are preaching the people!’’
وَ فِي رِوَايَةٍ أُخْرَى فَلِمَ تَشْغَلُ النَّاسَ عَنِ الْفِعْلِ وَ أَنْتَ تَعِظُ النَّاسَ
And in another report: ‘Then why are you occupying the people from the deeds and you are preaching the people?’
قَالَ فَلَمَّا وَلَّى ع قَالَ الْحَسَنُ مَنْ هَذَا قَالُوا عَلِيُّ بْنُ الْحُسَيْنِ ع قَالَ أَهْلُ بَيْتِ عِلْمٍ فَمَا رُئِيَ الْحَسَنُ بَعْدَ ذَلِكَ يَعِظُ النَّاسَ
He (the narrator) said, ‘When he-asws turned back, Al-Hassan said, ‘Who is this one?’ They said, ‘Ali-asws Bin Al-Husayn-asws’. He said, ‘People-asws of the Household of knowledge’. After that, Al-Hassan was not seen preaching the people’’.[14]
3- أَقُولُ وَ رَوَى السَّيِّدُ الْمُرْتَضَى رَحِمَهُ اللَّهُ فِي كِتَابِ الْفُصُولِ عَنِ الشَّيْخِ بِإِسْنَادِهِ قَالَ: سَأَلَ رَجُلٌ عَلِيَّ بْنَ الْحُسَيْنِ ع فَقَالَ لَهُ أَخْبِرْنِي يَا ابْنَ رَسُولِ اللَّهِ بِمَا ذَا فُضِّلْتُمُ النَّاسَ جَمِيعاً وَ سُدْتُمُوهُمْ
I (Majlisi) am saying, ‘It is reported by Al Seyyid Al Murtaza in the book ‘Al Fusool’ from the Sheykh (Al Mufeed) by his chain,
‘He said, ‘A man asked Ali-asws Bin Al-Husayn-asws saying to him-asws, ‘Inform me, O son-asws of Rasool-Allah-saww! Due to what has Allah-azwj Merited you (Imams-asws) over the people in their entirety and as their Chiefs?’
فَقَالَ لَهُ ع أَنَا أُخْبِرُكَ بِذَلِكَ اعْلَمْ أَنَّ النَّاسَ كُلَّهُمْ لَا يَخْلُونَ مِنْ أَنْ يَكُونُوا أَحَدَ ثَلَاثَةٍ إِمَّا رَجُلٌ أَسْلَمَ عَلَى يَدِ جَدِّنَا رَسُولِ اللَّهِ فَهُوَ مَوْلَانَا وَ نَحْنُ سَادَاتُهُ وَ إِلَيْنَا يَرْجِعُ بِالْوَلَاءِ أَوْ رَجُلٌ قَاتَلَنَا فَقَتَلْنَاهُ فَمَضَى إِلَى النَّارِ أَوْ رَجُلٌ أَخَذْنَا مِنْهُ الْجِزْيَةَ عَنْ يَدٍ وَ هُوَ صَاغِرٌ وَ لَا رَابِعَ لِلْقَوْمِ فَأَيُّ فَضْلٍ لَمْ نَحُزْهُ وَ شَرَفٍ لَمْ نُحَصِّلْهُ بِذَلِكَ
He-asws said to him: ‘I-asws will inform you of that. Know, that the people, all of them, are not empty from becoming one of the three – either a man who became Muslim upon the hand of our-asws grandfather-saww Rasool-Allah-saww, so he is our-asws slave and we-asws are his Chiefs and to us-asws he has to return with the friendship; or a man who fought against us-asws, so he went to the Fire; or a man we-asws took the taxes from him, from a hand and he is belittled; and there is no fourth for the people, therefore which merit do we-asws not possess and nobility we-asws have not attained with that?’.[15]
باب 11 نادر في احتجاج أهل زمانه على المخالفين
CHAPTER 11 – MISCELLANEOUS REGARDING THE ARGUMENTATIONS OF THE PEOPLE OF HIS-asws ERA AGAINST THE ADVERSARIES
1 – كنز الكراجكى: قال الشعبي: كنت بواسط وكان يوم أضحى فحضرت صلاة العيد مع الحجاج فخطب خطبة بليغة، فلما انصرف جاءني رسوله فأتيته فوجدته جالسا مستوفزا، قال: يا شعبي هذا يوم أضحى وقد أردت أن اضحي فيه برجل من أهل العراق، وأحببت أن تستمع قوله، فتعلم أني قد أصبت الرأي فيما أفعل به،
(The book) ‘Kunz’ of Al Karajaky – ‘Al Shaby’ (non-Shia source) said,
‘I was at Wasit and it was the days of sacrifices, and I attended Salat Al-Eid with Al-Hajjaj. He addressed an eloquent sermon. When I left, his messenger came to me, so I went to him, and found him sitting prepared. He said, ‘O Shaby! This is the day of sacrifice and I had intended to sacrifice during it with a man from the people of Iraq, and I would love to listen to his words to know that I have the correct opinion regarding what I do with him’.
فقلت: أيها الامير أو ترى أن تستن بسنة رسول الله (صلى الله عليه وآله) وتضحي بما أمر أن يضحى به وتفعل مثل فعله وتدع ما أردت أن تفعله به في هذا اليوم العظيم إلى غيره ؟
I said, ‘O you Emir! Or, do you view that your way is the way (Sunnah) of Rasool-Allah-saww and that you are sacrificing with what he-saww had ordered to sacrifice with, and you are doing the like of his-saww deed and invoke what you want to do with him during this great day, to something else?’
فقال: يا شعبي إنك إذا سمعت ما يقول صوبت رأيي فيه، لكذبه على الله وعلى رسوله وإدخال الشبهة في الاسلام، قلت: أفيرى الامير أن يعفيني من ذلك ؟ قال: لابد منه،
He said, ‘O Shaby! You, when you listen what he is saying, you deem my view to be correct regarding it, his belying upon Allah-azwj and upon his Rasool-saww, and entering the suspicions into Al-Islam’. I said, ‘Does the emir view to excuse me from that?’ He said, ‘There is no escape from it’.
ثم أمر بنطع فبسط، وبالسياف فاحضر، وقال: احضر والشيخ، فأتوا به فإذا هو يحيى بن يعمر فاغتممت غما شديدا، وقلت في نفسي: وأي شئ بقوله يحيى مما يوجب قتله.
Then he ordered for a rug and spread it, and the swordsman, and kept him present, and said, ‘Present the sheykh!’ They came with him and he was Yahya Bin Ya’mar. So, I was gloomy with sever gloom, and I said within myself, ‘And which thing did Yahya say which obligated his being killed?’
فقال له الحجاج: أنت تزعم أنك زعيم العراق ؟ قال يحيى: أنا فقيه من فقهاء العراق، قال: فمن أي فقهك ؟ زعمت أن الحسن والحسين من ذرية رسول الله ! قال ما أنا زاعم ذلك، بل قائله بحق، قال: وبأي حق قلته ؟ قال: بكتاب الله عزوجل،
Al-Hajjaj said to him, ‘You claim that you are a leader of Al-Iraq?’ Yahya said, ‘I am a jurist from the jurists of Al-Iraq’. He said, ‘Which is your jurisprudence? You are claiming that Al-Hassan-asws and Al-Husayn-asws are from the children of Rasool-Allah-saww!’ He said, ‘I am not a claimant of that, but I say it with truth’. He said, ‘And by which truth do you say it?’ He said, ‘By the Book of Allah-azwj Mighty and Majestic’.
فنظر إلي الحجاج وقال: اسمع ما يقول، فإن هذا مما لم أكن سمعته عنه، أتعرف أنت في كتاب الله عزوجل أن الحسن والحسين من ذرية محمد رسول الله صلى الله عليه وآله ؟
Al-Hajjaj looked at me and said, ‘Listen to he is saying, for this is from what I had not heard from him. Do you recognise in the Book of Allah-azwj Mighty and Majestic that Al-Hassan-asws and Al-Husayn-asws are from the offspring of Muhammad-saww Rasool-Allah-saww?’
فجعلت افكر في ذلك، فلم أجد في القرآن شيئا يدل على ذلك، وفكر الحجاج مليا ثم قال ليحيى: لعلك تريد قول الله تعالى: (فمن حاجك فيه من بعد ما جاءك من العلم فقل تعالوا ندع أبناءنا وأبناء كم ونساءنا ونساءكم وأنفسنا ثم نبتهل فنجعل لعنة الله على الكاذبين) وأن رسول الله صلى الله عليه وآله خرج للمباهلة ومعه علي وفاطمة والحسن و الحسين ؟
I went on to think regarding that, but I could not find anything in the Quran evidencing upon that, and Al-Hajjaj thought for a while then said to Yahya, ‘Perhaps you intend the Words of Allah-azwj the Exalted: So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61], and that Rasool-Allah-saww went out to the imprecation and with him-saww were Ali-asws, and (Syeda) Fatima-asws and Al-Hassan-asws and Al-Husayn-asws?’
قال الشعبي: فكأنما اهدي إلى قلبي سرورا وقلت في نفسي: قد خلص يحيى، وكان الحجاج حافظا للقرآن، فقال له يحيى: والله إنها لحجة في ذلك بليغة، ولكن ليس منها أحتج لما قلت، فاصفر وجه الحجاج وأطرق مليا ثم رفع رأسه إلى يحيى وقال له: إن أنت جئت من كتاب الله بغيرها في ذلك فلك عشرة ألف درهم وإن لم تأت بها فأنا في حل من دمك، قال: نعم.
Al-Shaby said, ‘It was as if cheerfulness had been guided to my heart, and I said within myself, ‘Yahya has finished, and Al-Hajjaj was a memoriser of the Quran. Yahya said to him, ‘By Allah-azwj! There is a conclusive argument in that, but I don’t argue from it of what I say’. The face of Al-Hajjaj turned pale and he bowed his head for a while, then raised his head to Yahya and said to him, ‘If you come from the Book of Allah-azwj other than it regarding that, then for you would be ten thousand Dirhams, and if you do not come with it, then I am in authority to shed your blood’. He said, ‘Yes’.
قال الشعبي: فغمني قوله، وقلت: أما كان في الذي نزع به الحجاج ما يحتج به يحيى ويرضيه بأنه قد عرفه وسبقه إليه ويتخلص منه حتى رد عليه وأفحمه ؟ فإن جاءه بعد هذا بشئ لم آمن أن يدخل عليه فيه من القول ما يبطل به حجته لئلا يقال أنه قد علم ما قد جهله هو،
Al-Shaby said, ‘His words made me gloomy, and I said, ‘As for what was in that which Al-Hajjaj is debating with, what Yahya is arguing with and is please that he has recognise it and preceded him to it, and he can finish from him, until he is (now) returning to it and making him understand it? If he comes with anything after this, he is not safe that he might enter into a word regarding it – what his argument could be invalidated with, perhaps it would be said he had known what he had been ignorant of’.
فقال يحيى للحجاج: قول الله تعالى: (ومن ذريته داود وسليمان) من عنى بذلك ؟ قال الحجاج: إبراهيم (عليه السلام)، قال: فداود وسليمان من ذريته ؟ قال: نعم، قال يحيى: ومن نص الله عليه بعد هذا أنه من ذريته ؟ فقرأ الحجاج (وأيوب ويوسف وموسى وهارون وكذلك نجزي المحسنين)
Yahya said to Al-Hajjaj, ‘The Words of Allah-azwj the Exalted: and from his children Dawood, and Suleyman [6:84], who is meant by that?’ Al-Hajjaj said, ‘Ibrahim-as’. He said, ‘Dawood-as and Suleyman-as are from his-as children?’ He said, ‘Yes’. Yahya said, ‘And the one connected by Allah-azwj upon it after this, he would be from his-as children?’ Al-Hajjaj recited: and Ayoub, and Yusuf, and Musa, and Haroun, and like that We Recompense the good doers [6:84]’.
قال يحيى: ومن ؟ قال: (وزكريا ويحيى وعيسى) قال يحيى: ومن أين كان عيسى من ذرية إبراهيم (عليه السلام) ولا أب له ؟ قال: من امه مريم عليها السلام، قال يحيى: فمن أقرب: مريم من إبراهيم (عليه السلام) أم فاطمة من محمد (صلى الله عليه وآله) ؟ وعيسى من إبراهيم، والحسن والحسين عليهما السلام من رسول الله (صلى الله عليه وآله) ؟
Yahya said, ‘And who (else)?’ He said, ‘And Zakariya, and Yahya, and Isa, [6:85]’. Yahya said, ‘And from where was Isa-as from the children of Ibrahim-as and there is no father for him-as?’ He said, ‘From his-as mother-as Maryam-as’. Yahya said, ‘Then who is closer, Maryam-as from Ibrahim-as, or (Syeda) Fatima-asws from Muhammad-saww? And Isa-as from Ibrahim-as, and Al-Hassan-asws and Al-Husayn-asws from Rasool-Allah-saww?’
قال الشعبي: فكأنما ألقمه حجرا،) فقال: أطلقوه قبحه الله، وادفعوا إليه عشرة ألف درهم لا بارك الله له فيها. ثم أقبل علي فقال: قد كان رأيك صوابا ولكنا أبيناه، ودعا بجزور فنحره وقام فدعا بالطعام فأكل وأكلنا معه، وما تكلم بكلمة حتى انصرفنا ولم يزل مما احتج به يحيى بن يعمر واجما.
Al-Shaby said, ‘It was as if he had swallowed a stone, and he said, ‘Free him, may Allah-azwj Make his face ugly, and hand over ten thousand Dinars to him, may Allah-azwj not Bless for him in it’. Then he turned towards me and said, ‘Your view was correct, but they-asws were his-saww sons-asws’, and he called for the sacrificial animal and sacrificed it, and he stood up and called for the meal. He ate and we ate with him, and he did not speak with any word until we left, and he did not cease to be silent upon the anger from what Yahya Bin Ya’mar had argued with, and was dumbstruck’’.[16] (P.s. – This is not a Hadeeth)
باب 12 مناظرات محمد بن علي الباقر و احتجاجاته عليه السلام
CHAPTER 12 – DEBATES OF MUHAMMAD-asws BIN ALI-asws AL-BAQIR-asws AND HIS-asws ARGUMENTATIONS
1- فس، تفسير القمي حَدَّثَنِي أَبِي عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ عَبْدِ اللَّهِ الثَّقَفِيِّ قَالَ: أَخْرَجَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع مِنَ الْمَدِينَةِ إِلَى الشَّامِ وَ كَانَ يُنَزِّلُهُ مَعَهُ فَكَانَ يَقْعُدُ مَعَ النَّاسِ فِي مَجَالِسِهِمْ فَبَيْنَا هُوَ قَاعِدٌ وَ عِنْدَهُ جَمَاعَةٌ مِنَ النَّاسِ يَسْأَلُونَهُ إِذْ نَظَرَ إِلَى النَّصَارَى يَدْخُلُونَ فِي جَبَلٍ هُنَاكَ فَقَالَ مَا لِهَؤُلَاءِ الْقَوْمِ أَ لَهُمْ عِيدٌ الْيَوْمَ
‘Tafseer Al Qummi’ – My father narrated to me, from Ismail Bin Aban, from Amro Bin Abdullah Al Saqafy who said,
‘Hisham Bin Abdul Malik brought Abu Ja’far Muhammad-asws Bin Ali-asws from Al-Medina to Syria, and had him-asws stay with him. He-asws used to sit with the people in their gatherings. While he-asws was seated and in his presence was a group of people asking him, when he-asws looked at the Christians entering into a mountain over there, so he-asws said: ‘What is it for those people? Is there a festival of theirs today?’
قَالُوا لَا يَا ابْنَ رَسُولِ اللَّهِ وَ لَكِنَّهُمْ يَأْتُونَ عَالِماً لَهُمْ فِي هَذَا الْجَبَلِ فِي كُلِّ سَنَةٍ فِي هَذَا الْيَوْمِ فَيُخْرِجُونَهُ وَ يَسْأَلُونَهُ عَمَّا يُرِيدُونَ وَ عَمَّا يَكُونُ فِي عَامِهِمْ قَالَ أَبُو جَعْفَرٍ وَ لَهُ عِلْمٌ فَقَالُوا مِنْ أَعْلَمِ النَّاسِ قَدْ أَدْرَكَ أَصْحَابَ الْحَوَارِيِّينَ مِنْ أَصْحَابِ عِيسَى ع- قَالَ فَهَلُمَّ أَنْ نَذْهَبَ إِلَيْهِ فَقَالُوا ذَلِكَ إِلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ
They said, ‘No, O son-asws of Rasool-Allah-saww! But, they go to a scholar of theirs who comes out of this mountain every year, during this day. They bring him out and ask him about whatever they want, and about what is to happen in their year’. Abu Ja’far-asws said: ‘Is there knowledge for him?’ They said, ‘From the most knowledgeable of the people. He has come across the companions of the disciples from the companions of Isa-as’. He-asws said: ‘Come, let us go to him’. They said, ‘That is up to you-asws, O son-asws of Rasool-Allah-saww!’
قَالَ فَقَنَّعَ أَبُو جَعْفَرٍ رَأْسَهُ بِثَوْبِهِ وَ مَضَى هُوَ وَ أَصْحَابُهُ فَاخْتَلَطُوا بِالنَّاسِ حَتَّى أَتَوُا الْجَبَلَ قَالَ فَقَعَدَ أَبُو جَعْفَرٍ وَسْطَ النَّصَارَى هُوَ وَ أَصْحَابُهُ فَأَخْرَجَ النَّصَارَى بِسَاطاً ثُمَّ وَضَعُوا الْوَسَائِدَ ثُمَّ دَخَلُوا فَأَخْرَجُوا ثُمَّ رَبَطُوا عَيْنَيْهِ فَقَلَّبَ عَيْنَيْهِ كَأَنَّهُمَا عَيْنَا أَفْعًى ثُمَّ قَصَدَ نَحْوَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ أَ مِنَّا أَنْتَ أَوْ مِنَ الْأُمَّةِ الْمَرْحُومَةِ
He (the narrator) said, ‘Abu Ja’far-asws covered his-asws head with his-asws cloth and went, he-asws and his-asws companions, until they mingled with the people, until they came to the mountain. Abu Ja’far-asws sat in the midst of the Christians, he-asws and his-asws companions. The Christians brought out a rug, then placed the pillows. Then they entered, and came out, then they bound his eyes, and his eyes turned as if they were the eyes of a serpent. Then he came near Abu Ja’far-asws and said to him-asws, ‘Are you-asws a senior one or from the Mercied community?’ Abu Ja’far-asws said: I am from the Mercied community!
فَقَالَ أَبُو جَعْفَرٍ ع مِنَ الْأُمَّةِ الْمَرْحُومَةِ قَالَ أَ فَمِنْ عُلَمَائِهِمْ أَنْتَ أَوْ مِنْ جُهَّالِهِمْ قَالَ لَسْتُ مِنْ جُهَّالِهِمْ قَالَ النَّصْرَانِيُّ أَسْأَلُكَ أَوْ تَسْأَلُنِي قَالَ أَبُو جَعْفَرٍ ع سَلْنِي فَقَالَ يَا مَعْشَرَ النَّصَارَى رَجُلٌ مِنْ أُمَّةِ مُحَمَّدٍ يَقُولُ سَلْنِي إِنَّ هَذَا لَعَالِمٌ بِالْمَسَائِلِ
He said, ‘Are you-asws from their knowledgeable ones or from their ignorant ones?’ He-asws said: ‘I-asws am not from their ignorant ones’. The Christian said, ‘Shall I ask you-asws or will you ask me?’ Abu Ja’far-asws said: ‘Ask me-asws’. He said, ‘O group of Christians! A man from the community of Muhammad-saww is saying, ‘Ask me’! He-asws is a knower of the issues’.
ثُمَّ قَالَ يَا عَبْدَ اللَّهِ أَخْبِرْنِي عَنْ سَاعَةٍ مَا هِيَ مِنَ اللَّيْلِ وَ لَا هِيَ مِنَ النَّهَارِ أَيَّ سَاعَةٍ هِيَ قَالَ أَبُو جَعْفَرٍ ع مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ قَالَ النَّصْرَانِيُّ فَإِذَا لَمْ يَكُنْ مِنْ سَاعَاتِ اللَّيْلِ وَ لَا مِنْ سَاعَاتِ النَّهَارِ فَمِنْ أَيِّ السَّاعَاتِ هِيَ فَقَالَ أَبُو جَعْفَرٍ ع مِنْ سَاعَاتِ الْجَنَّةِ وَ فِيهَا تُفِيقُ مَرْضَانَا
Then he said, ‘O servant of Allah-azwj! Inform me about a time which is neither from the night nor is it from the day, which time is it?’ Abu Ja’far-asws said: ‘What is between the emergence of the dawn up to the emergence from the sun’. The Christian said, ‘So when it does not happen from the times of the night nor from the times of the day, then from which timings is it?’ Abu Ja’far-asws said: ‘From the times of the Paradise, and during it our sick ones wake up’.
فَقَالَ النَّصْرَانِيُّ أَصَبْتَ فَأَسْأَلُكَ أَوْ تَسْأَلُنِي قَالَ أَبُو جَعْفَرٍ ع سَلْنِي قَالَ يَا مَعَاشِرَ النَّصَارَى إِنَّ هَذَا لَمَلِيٌّ بِالْمَسَائِلِ أَخْبِرْنِي عَنْ أَهْلِ الْجَنَّةِ كَيْفَ صَارُوا يَأْكُلُونَ وَ لَا يَتَغَوَّطُونَ أَعْطِنِي مِثْلَهُ فِي الدُّنْيَا فَقَالَ أَبُو جَعْفَرٍ ع هُوَ هَذَا الْجَنِينُ فِي بَطْنِ أُمِّهِ يَأْكُلُ مِمَّا تَأْكُلُ أُمُّهُ وَ لَا يَتَغَوَّطُ
The Christian said, ‘You-asws are right, so, shall I ask you-asws or will you-asws ask me?’ Abu Ja’far-asws said: ‘Ask me-asws’. He said, ‘O group of Christians! This one is inclining me with the questions! Inform me about the people of Paradise, how will they come to be eating and not defecating? Give me an example in the world. Abu Ja’far-asws said: ‘This here is the foetus, in the belly of its mother, eating from what it eats from its mother, and it does not defecate’.
قَالَ النَّصْرَانِيُّ أَصَبْتَ أَ لَمْ تَقُلْ مَا أَنَا مِنْ عُلَمَائِهِمْ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا قُلْتُ لَكَ مَا أَنَا مِنْ جُهَّالِهِمْ قَالَ النَّصْرَانِيُّ فَأَسْأَلُكَ أَوْ تَسْأَلُنِي [قَالَ أَبُو جَعْفَرٍ ع سَلْنِى] قَالَ يَا مَعْشَرَ النَّصَارَى وَ اللَّهِ لَأَسْأَلَنَّهُ يَرْتَطِمُ فِيهَا كَمَا يَرْتَطِمُ الْحِمَارُ فِي الْوَحَلِ فَقَالَ اسْأَلْ
The Christian said, ‘You-asws are correct. Did you-asws not say: ‘I-asws am not from their knowledgeable ones’?’ Abu Ja’far-asws said: ‘But rather, I-asws said to you: ‘I-asws am not from their ignorant ones’. The Christian said, ‘Shall I ask you-asws or will you-asws ask me? O group of Christians! By Allah-azwj! I will not ask him-asws (except) he-asws will get bogged down like the bogging down of the donkeys in the swamp. He-asws said: ‘Ask’.
قَالَ أَخْبِرْنِي عَنْ رَجُلٍ دَنَا مِنِ امْرَأَتِهِ فَحَمَلَتْ بِابْنَيْنِ جَمِيعاً حَمَلَتْهُمَا فِي سَاعَةٍ وَاحِدَةٍ وَ مَاتَا فِي سَاعَةٍ وَاحِدَةٍ وَ دُفِنَا فِي سَاعَةٍ وَاحِدَةٍ فِي قَبْرٍ وَاحِدٍ فَعَاشَ أَحَدُهُمَا خَمْسِينَ وَ مِائَةَ سَنَةٍ وَ عَاشَ الْآخَرُ خَمْسِينَ سَنَةً مَنْ هُمَا
He said, ‘Inform me about a man who goes near his wife and she becomes pregnant with two sons together, giving birth at one time, and they both died at one time, and were buried in one time, in one grave, but one of the two lived for one hundred and fifty years and the other one lived for fifty years. Who are the two?’
قَالَ أَبُو جَعْفَرٍ ع هُمَا عُزَيْرٌ وَ عَزْرَةُ كَانَ حَمَلَ أُمُّهُمَا مَا وَصَفْتَ وَ وَضَعَتْهُمَا عَلَى مَا وَصَفْتَ وَ عَاشَ عَزْرَةُ وَ عُزَيْرٌ فَعَاشَ عَزْرَةُ وَ عُزَيْرٌ ثَلَاثِينَ سَنَةً ثُمَّ أَمَاتَ اللَّهُ عُزَيْراً مِائَةَ سَنَةٍ وَ بَقِيَ عَزْرَةُ يَحْيَا ثُمَّ بَعَثَ اللَّهُ عُزَيْراً فَعَاشَ مَعَ عَزْرَةِ عِشْرِينَ سَنَةً
Abu Ja’far-asws said: ‘They are Uzair-as and Azrah. Their mother bore them what you described, and gave birth to them upon what you described, and Azrah and Uzair-as lived, but Azrah and Uzair both lived for thirty years, then Allah-azwj Caused Uzair-as to die for a hundred years, and Azrah remained alive. Then Allah-azwj Resurrected Uzair-as and he-as lived with Azrah for twenty years’.
قَالَ النَّصْرَانِيُّ يَا مَعْشَرَ النَّصَارَى مَا رَأَيْتُ أَحَداً قَطُّ أَعْلَمَ مِنْ هَذَا الرَّجُلِ لَا تَسْأَلُونِّي عَنْ حَرْفٍ وَ هَذَا بِالشَّامِ رُدُّونِي فَرَدُّوهُ إِلَى كَهْفِهِ وَ رَجَعَ النَّصَارَى مَعَ أَبِي جَعْفَرٍ ع
The Christian said, ‘O group of Christians! I have not seen anyone more knowledgeable than this man at all! Do not ask me about a single letter while this one is in Syria. Return me!’ They returned him to his cave, and the Christians returned along with Abu Ja’far-asws.[17]
2- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: دَخَلْتُ أَنَا وَ أَبُو جَعْفَرٍ ع مَسْجِدَ الْحَرَامِ فَإِذَا طَاوُسٌ الْيَمَانِيُ يَقُولُ لِأَصْحَابِهِ تَدْرُونَ مَتَى قُتِلَ نِصْفُ النَّاسِ فَسَمِعَهُ أَبُو جَعْفَرٍ ع يَقُولُ نِصْفُ النَّاسِ قَالَ إِنَّمَا هُوَ رُبُعُ النَّاسِ إِنَّمَا هُوَ آدَمُ وَ حَوَّاءُ وَ قَابِيلُ وَ هَابِيلُ قَالَ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ أَ تَدْرِي مَا صُنِعَ بِالْقَاتِلِ قَالَ لَا
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Al Bazanty, from Abdul Kareem, from Muhammad Bin Muslim who said,
‘I and Abu Ja’far-asws entered the Sacred Masjid and there was Tawoos Al-Yamani saying to his companions, ‘Do you know when half the people were killed?’ So, Abu Ja’far-asws heard him saying, ‘Half the people’, he-asws said: ‘But, it was a quarter of the people. But rather it was Adam-as and Hawwa-as and Qabeel-la and Habeel-as’. He said, ‘You-asws speak the truth, O son-asws of Rasool-Allah-saww!’ He-asws said: ‘Do you know what was done with the killer?’ He said, ‘No’.
قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ قُلْتُ فِي نَفْسِي هَذِهِ وَ اللَّهِ مَسْأَلَةٌ قَالَ فَغَدَوْتُ إِلَيْهِ فِي مَنْزِلِهِ فَلَبِسَ ثِيَابَهُ وَ أُسْرِجَ لَهُ قَالَ فَبَدَأَنِي بِالْحَدِيثِ قَبْلَ أَنْ أَسْأَلَهُ فَقَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ إِنَّ بِالْهِنْدِ أَوْ بِتِلْقَاءِ الْهِنْدِ رجل [رَجُلًا] يَلْبَسُ الْمُسُوحَ مَغْلُولَةً يَدُهُ إِلَى عُنُقِهِ مُوَكَّلٌ بِهِ عَشَرَةُ رَهْطٍ تَفْنَى النَّاسُ وَ لَا يَفْنُونَ كُلَّمَا ذَهَبَ وَاحِدٌ جُعِلَ مَكَانَهُ آخَرُ يَدُورُ مَعَ الشَّمْسِ حَيْثُ مَا دَارَتْ يُعَذَّبُ بِحَرِّ الشَّمْسِ وَ زَمْهَرِيرِ الْبَرْدِ حَتَّى تَقُومَ السَّاعَةُ
Muhammad Bin Muslim said, ‘I said within myself, ‘By Allah-azwj! This is a question!’ I went to him the next morning in his-asws house. He-asws wore his-asws clothes and I saddled (his-asws ride) for him. He-asws initiated me with the Hadeeth before I could ask him-asws, and he-asws said: ‘O Muhammad Bin Muslim! In India, or towards India, there is a man wearing the soil, his hands shackled to his neck. Ten groups are allocated with him. The people perish, but they are not perishing. Every time one goes, another one comes in his place, circling with the sun wherever it orbits. He is punished by the heat of the sun and freeze of the cold until the Hour is established’.
قَالَ وَ قُلْتُ وَ مَنْ ذَا جَعَلَنِيَ اللَّهُ فِدَاكَ قَالَ ذَاكَ قَابِيلُ
He (the narrator) said, ‘I said, ‘And who is that, may I be sacrificed for you-asws?’ He-asws said: ‘That is Qabeel-la’’.[18]
3- يج، الخرائج و الجرائح رُوِيَ عَنِ الصَّادِقِ ع أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ كَتَبَ إِلَى عَامِلِهِ بِالْمَدِينَةِ فِي رِوَايَةِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ أَنْ وَجِّهْ إِلَيَّ مُحَمَّدَ بْنَ عَلِيٍّ
‘Al Kharaij Wa Al Jaraih’ – It is reported from Al-Sadiq-asws that Abdul Malik Bin Marwan wrote to his office bearers at Al-Medina, in a report of Hisham Bin Abdul Malik, ‘Bring Muhammad-asws Bin Ali-asws to me’.
فَخَرَجَ أَبِي وَ أَخْرَجَنِي مَعَهُ فَمَضَيْنَا حَتَّى أَتَيْنَا مَدْيَنَ شُعَيْبٍ فَإِذَا نَحْنُ بِدَيْرٍ عَظِيمٍ وَ عَلَى بَابِهِ أَقْوَامٌ عَلَيْهِمْ ثِيَابُ صُوفٍ خَشِنَةٌ فَأَلْبَسَنِي وَالِدِي وَ لَبِسَ ثِيَاباً خَشِنَةً فَأَخَذَ بِيَدِي حَتَّى جِئْنَا وَ جَلَسْنَا عِنْدَ الْقَوْمِ فَدَخَلْنَا مَعَ الْقَوْمِ الدَّيْرَ فَرَأَيْنَا شَيْخاً قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الْكِبَرِ
My-asws father-asws went out and brought me-asws out with him-asws until we-asws came to Madeyn Shuayb, and there we-asws were by a large monastery, and at its door were people having coarse woollen clothes upon them. My-asws father-asws made me-asws wear the coarse woollen cloth, and grabbed me-asws by my-asws hand until we-asws went and sat in the presence of the people, and we entered the monastery along with the people. We-asws saw an old man whose eyebrows had fallen upon his eyes out of old age.
فَنَظَرَ إِلَيْنَا فَقَالَ لِأَبِي أَنْتَ مِنَّا أَمْ مِنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ قَالَ لَا بَلْ مِنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ قَالَ مِنْ عُلَمَائِهَا أَوْ مِنْ جُهَّالِهَا قَالَ أَبِي مِنْ عُلَمَائِهَا قَالَ أَسْأَلُكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ
He looked at us-asws and said to my-asws father-asws, ‘Are you from us or from this generality of the community?’ He-asws said: ‘No, but from this Mercied community’. He said, ‘From their knowledgeable ones or from their ignorant ones?’ My-asws father-asws said: ‘From their knowledgeable ones’. He said, ‘Can I ask you-asws about an issue?’ He-asws said: ‘Ask’.
قَالَ أَخْبِرْنِي عَنْ أَهْلِ الْجَنَّةِ إِذَا دَخَلُوهَا وَ أَكَلُوا مِنْ نَعِيمِهَا هَلْ يَنْقُصُ مِنْ ذَلِكَ شَيْءٌ قَالَ لَا قَالَ الشَّيْخُ مَا نَظِيرُهُ قَالَ أَبِي أَ لَيْسَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ يُؤْخَذُ مِنْهَا وَ لَا يَنْقُصُ مِنْهَا شَيْءٌ قَالَ أَنْتَ مِنْ عُلَمَائِهَا
He said, ‘Inform me about the people of the Paradise, when they enter it and eat from its bounties, would anything be reduced from that?’ He-asws said: ‘No’. The old man said, ‘What is its comparison?’ My-asws father-asws said: ‘Isn’t it so that the Torah, and the Evangel, and the Psalms, and the Furqan (Quran) are taken from, and nothing is reduced from these?’ He said, ‘You-asws are indeed from their knowledgeable ones’.
ثُمَّ قَالَ أَهْلُ الْجَنَّةِ هَلْ يَحْتَاجُونَ إِلَى الْبَوْلِ وَ الْغَائِطِ قَالَ أَبِي لَا قَالَ وَ مَا نَظِيرُ ذَلِكَ قَالَ أَبِي أَ لَيْسَ الْجَنِينُ فِي بَطْنِ أُمِّهِ يَأْكُلُ وَ يَشْرَبُ وَ لَا يَبُولُ وَ لَا يَتَغَوَّطُ قَالَ صَدَقْتَ
Then he said, ‘The people of Paradise, will they be needy to the urination and the defecation?’ My-asws father-asws said: ‘No’. He said, ‘And what is a comparison of that?’ My-asws father-asws said: ‘Doesn’t the foetus in the belly of its mother, eat and drink and neither urinates nor defecates?’ He said, ‘You-asws speak the truth’.
قَالَ وَ سَأَلَ عَنْ مَسَائِلَ فَأَجَابَ أَبِي ثُمَّ قَالَ الشَّيْخُ أَخْبِرْنِي عَنْ تَوْأَمَيْنِ وُلِدَا فِي سَاعَةٍ وَ مَاتَا فِي سَاعَةٍ عَاشَ أَحَدُهُمَا مِائَةً وَ خَمْسِينَ سَنَةً وَ عَاشَ الْآخَرُ خَمْسِينَ سَنَةً مَنْ كَانَا وَ كَيْفَ قِصَّتُهُمَا قَالَ أَبِي هُمَا عُزَيْرٌ وَ عَزْرَةُ أَكْرَمَ اللَّهُ تَعَالَى عُزَيْراً بِالنُّبُوَّةِ عِشْرِينَ سَنَةً وَ أَمَاتَهُ مِائَةَ سَنَةٍ ثُمَّ أَحْيَاهُ فَعَاشَ بَعْدَهُ ثَلَاثِينَ سَنَةً وَ مَاتَا فِي سَاعَةٍ وَاحِدَةٍ
He-asws said: ‘And he asked about (other) issues, and my-asws father-asws answered. Then the old man said, ‘Inform me about the twins born at one time, and died at one time, one of the two lived for one hundred and fifty years, and the other lived for fifty years, who were they? And how was their story?’ My-asws father-asws said: ‘They were Uzair-as and Azrah. Allah-azwj the Exalted Honoured Uzair-as with the Prophet-hood for twenty years, and Caused him-as to dies for a hundred years, then Revived him-as, and he-as lived after that for thirty years, and they both died at the same time’.
فَخَرَّ الشَّيْخُ مَغْشِيّاً عَلَيْهِ فَقَالَ فَقَامَ أَبِي وَ خَرَجْنَا مِنَ الدَّيْرِ فَخَرَجَ إِلَيْنَا جَمَاعَةٌ مِنَ الدَّيْرِ وَ قَالُوا يَدْعُوكَ شَيْخُنَا فَقَالَ أَبِي مَا لِي بِشَيْخِكُمْ مِنْ حَاجَةٍ فَإِنْ كَانَ لَهُ عِنْدَنَا حَاجَةٌ فَلْيَقْصِدْنَا فَرَجَعُوا ثُمَّ جَاءُوا بِهِ وَ أَجْلَسَ بَيْنَ يَدَيْ أَبِي فَقَالَ مَا اسْمُكَ
The old man fell down with faintness upon him. My-asws father-asws stood up and we-asws exited from the Monastery. Then, a group came out to us-asws from the Monastery and they said, ‘Our sheykh is calling you-asws’. My-asws father-asws said: ‘There is no need for me-asws with your sheykh, but if there was a need for him with us-asws, then let him come to us-asws’. They returned and came with him and he sat in front of my-asws father-asws and he said, ‘What is your-asws name?’
قَالَ ع مُحَمَّدٌ قَالَ أَنْتَ مُحَمَّدٌ النَّبِيُّ قَالَ لَا أَنَا ابْنُ بِنْتِهِ قَالَ مَا اسْمُ أُمِّكَ قَالَ أُمِّي فَاطِمَةُ قَالَ مَنْ كَانَ أَبُوكَ قَالَ اسْمُهُ عَلِيٌّ قَالَ أَنْتَ ابْنُ إِلْيَا بِالْعِبْرَانِيَّةِ وَ عَلِيٍّ بِالْعَرَبِيَّةِ قَالَ نَعَمْ قَالَ ابْنُ شَبَّرَ أَوْ شَبِيرٍ قَالَ إِنِّي ابْنُ شَبِيرٍ
He-asws said: ‘Muhammad’. He said, ‘Are you Muhammad-saww the Prophet-saww?’ He-asws said: ‘No, I-asws am a son-asws of his-asws daughter-asws’. He said, ‘What is the name of your-asws mother-asws?’ He-asws said: ‘My-asws mother-asws is (Syeda) Fatima-asws’. He said, ‘Who was your-asws father-asws?’ He-asws said: ‘His-asws name is ‘Ali-asws’’. He said, ‘Are you a son-asws of ‘Elia’ in Hebrew and ‘Ali’ in Arabic?’ He-asws said: ‘Yes’. He said, ‘A son-asws of Shabbar-asws or Shabbir-asws?’ He-asws said: ‘I-asws am a son-asws of Shabbir-asws’.
قَالَ الشَّيْخُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ جَدَّكَ مُحَمَّداً ص رَسُولُ اللَّهِ
The sheykh said, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that your-asws grandfather-saww Muhammad-saww is a Rasool-saww of Allah-azwj’.
ثُمَّ ارْتَحَلْنَا حَتَّى أَتَيْنَا عَبْدَ الْمَلِكِ فَنَزَلَ مِنْ سَرِيرِهِ وَ اسْتَقْبَلَ أَبِي وَ قَالَ عُرِضَتْ لِي مَسْأَلَةٌ لَمْ يَعْرِفْهَا الْعُلَمَاءُ فَأَخْبِرْنِي إِذَا قَتَلَتْ هَذِهِ الْأُمَّةُ إِمَامَهَا الْمَفْرُوضَ طَاعَتُهُ عَلَيْهِمْ أَيُّ عِبْرَةٍ يُرِيهِمُ اللَّهُ فِي ذَلِكَ الْيَوْمِ قَالَ أَبِي إِذَا كَانَ كَذَلِكَ لَا يَرْفَعُونَ حَجَراً إِلَّا وَ يَرَوْنَ تَحْتَهُ دَماً عَبِيطاً
Then we-asws departed until we-asws came to Abdul Malik. He descended from his throne and welcomed my-asws father-asws and said: ‘Questions were presented which the scholars did not recognise. Inform me, when this community kills its Imam-asws, the obedience to whom was Obligated upon them, which lesson would Allah-azwj Show them during that day?’ My-asws father-asws said: ‘When that happens, they will not recognise any rock except they will find fresh blood under it’.
فَقَبَّلَ عَبْدُ الْمَلِكِ رَأْسَ أَبِي وَ قَالَ صَدَقْتَ إِنَّ فِي يَوْمٍ قُتِلَ فِيهِ أَبُوكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع كَانَ عَلَى بَابِ أَبِي مَرْوَانَ حَجَرٌ عَظِيمٌ فَأَمَرَ أَنْ يَرْفَعُوهُ فَرَأَيْنَا تَحْتَهُ دَماً عَبِيطاً يَغْلِي وَ كَانَ لِي أَيْضاً حَوْضٌ كَبِيرٌ فِي بُسْتَانِي وَ كَانَ حَافَتُهُ حِجَارَةً سَوْدَاءَ فَأَمَرْتُ أَنْ تُرْفَعَ وَ يُوضَعَ مَكَانَهَا حِجَارَةٌ بِيضٌ وَ كَانَ فِي ذَلِكَ الْيَوْمِ قُتِلَ الْحُسَيْنُ ع فَرَأَيْتُ دَماً عَبِيطاً يَغْلِي تَحْتَهَا أَ تُقِيمُ عِنْدَنَا وَ لَكَ مِنَ الْكَرَامَةِ مَا تَشَاءُ أَمْ تَرْجِعُ
Abdul Malik kissed the head of my-asws father-asws and said, ‘You-asws speak the truth. During the day in which your-asws father-asws Ali-asws Bin Abu Talib-asws was killed, at the door of my father Marwan there was a large rock, and he instructed for raising it and we saw fresh boiling blood under it; and there was a large fountain for me as well in my orchard, and at the sides of it were black rock, and I instructed for the raising and to place white ones in their places, and during that day Al-Husayn-asws had been killed, and I saw fresh boiling blood under these. Will you-asws be staying with us and for you-asws would be from the prestige whatever you-asws so desire, or will you-asws be returning?’
قَالَ أَبِي بَلْ أَرْجِعُ إِلَى قَبْرِ جَدِّي فَأَذِنَ لَهُ بِالانْصِرَافِ فَبَعَثَ قَبْلَ خُرُوجِنَا بَرِيداً يَأْمُرُ أَهْلَ كُلِّ مَنْزِلٍ أَنْ لَا يُطْعِمُونَا شَيْئاً وَ لَا يُمْكِنُونَا مِنَ النُّزُولِ فِي بَلَدٍ حَتَّى نَمُوتَ جُوعاً فَكُلَّمَا بَلَغْنَا مَنْزِلًا طَرَدُونَا وَ فَنِيَ زَادُنَا حَتَّى أَتَيْنَا مَدْيَنَ شُعَيْبٍ وَ قَدْ أُغْلِقَ بَابُهُ
My-asws father-asws said: ‘But, I-asws shall return to the grave of my-asws grandfather-saww. He allowed for him-asws with the leaving. Then he sent a message, before our-asws exit, ordering the people of every house that they should neither feed us-asws anything nor enable us-asws to encamp in any city until we-asws die of hunger. Thus, every time we-asws reached any house, they would repel us-asws, and our-asws provisions were depleted until we came to Madyan Shuayb, and its door was closed.
فَصَعِدَ أَبِي جَبَلًا هُنَاكَ مُطِلًّا عَلَى الْبَلَدِ أَوْ مَكَاناً مُرْتَفِعاً عَلَيْهِ فَقَرَأَ وَ إِلى مَدْيَنَ أَخاهُمْ شُعَيْباً قالَ يا قَوْمِ اعْبُدُوا اللَّهَ ما لَكُمْ مِنْ إِلهٍ غَيْرُهُ وَ لا تَنْقُصُوا الْمِكْيالَ وَ الْمِيزانَ إِنِّي أَراكُمْ بِخَيْرٍ وَ إِنِّي أَخافُ عَلَيْكُمْ عَذابَ يَوْمٍ مُحِيطٍ
My-asws father-asws ascended a hill over there overseeing upon the town or any place we had passed by and he-asws recited: – And to Madyan (We Sent) their brother Shu’aib. He said: ‘O people! Worship Allah. There is no god for you other than Him, and do not undervalue the measures and the weights. I view you with goodness and I fear upon you the Punishment of an encompassing Day [11:84].
وَ يا قَوْمِ أَوْفُوا الْمِكْيالَ وَ الْمِيزانَ بِالْقِسْطِ وَ لا تَبْخَسُوا النَّاسَ أَشْياءَهُمْ وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
And, O people! Fulfil the measures and the weights with fairness, and do not undervalue the people of their things and do not make mischief in the land as corrupters [11:85] The remaining one of Allah is better for you if you were Momineen, and I am not a keeper over you [11:86].
ثُمَّ رَفَعَ صَوْتَهُ وَ قَالَ وَ اللَّهِ أَنَا بَقِيَّةُ اللَّهِ فَأَخْبَرُوا الشَّيْخَ بِقُدُومِنَا وَ أَحْوَالِنَا فَحَمَلُوهُ إِلَى أَبِي وَ كَانَ لَهُمْ مَعَهُمْ مِنَ الطَّعَامِ كَثِيرٌ فَأَحْسَنَ ضِيَافَتَنَا فَأَمَرَ الْوَالِي بِتَقْيِيدِ الشَّيْخِ فَقَيَّدُوهُ لِيَحْمِلُوهُ إِلَى عَبْدِ الْمَلِكِ لِأَنَّهُ خَالَفَ أَمْرَهُ
Then he-asws raised his-asws voice and said: ‘By Allah-azwj! I-asws am the remaining one of Allah-azwj!’ The sheykh got the news of our arrival and of our-asws state, so they carried him over to my-asws father-asws and whatever was for them from a lot of food, and was excellent in his hosting us-asws. The governor ordered with the imprisonment of the sheykh, so they imprisoned him to carry him over to Abdul Malik because he had opposed his orders’.
قَالَ الصَّادِقُ ع فَاغْتَمَمْتُ لِذَلِكَ وَ بَكَيْتُ فَقَالَ وَالِدِي وَ لَا بَأْسَ مِنْ عَبْدِ الْمَلِكِ بِالشَّيْخِ وَ لَا يَصِلُ إِلَيْهِ فَإِنَّهُ يُتَوَفَّى أَوَّلَ مَنْزِلٍ يَنْزِلُهُ وَ ارْتَحَلْنَا حَتَّى رَجَعْنَا إِلَى الْمَدِينَةِ بِجَهْدٍ
Al-Sadiq-asws said: ‘I-asws was aggrieved by that and cried, so my-asws father-asws said: ‘And there is no problem from Abdul Malik with the sheykh, nor will he arrive to him-asws, for he will die at the first encampment he encamps in’. And we-asws departed until we-asws returned to Al-Medina with a struggle’’.[19]
4- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: كُنْتُ جَالِساً فِي مَسْجِدِ رَسُولِ اللَّهِ ص إِذْ أَقْبَلَ رَجُلٌ فَسَلَّمَ فَقَالَ مَنْ أَنْتَ يَا عَبْدَ اللَّهِ فَقُلْتُ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ فَقُلْتُ فَمَا حَاجَتُكَ فَقَالَ لِي أَ تَعْرِفُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع قُلْتُ نَعَمْ قَالَ فَمَا حَاجَتُكَ إِلَيْهِ فَقَالَ هَيَّأْتُ لَهُ أَرْبَعِينَ مَسْأَلَةً أَسْأَلُهُ عَنْهَا فَمَا كَانَ مِنْ حَقٍّ أَخَذْتُهُ وَ مَا كَانَ مِنْ بَاطِلٍ تَرَكْتُهُ
‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly who said,
‘I was seated in Masjid of Rasool-saww when a man came over, so I greeted. He said, ‘Who are you, O servant of Allah-azwj?’ I said, ‘A man from the People of Al-Kufa. What is your need?’ He said to me, ‘Do you know Abu Ja’far Muhammad-asws Bin Ali-asws?’ I said, ‘Yes, so what is your need to him-asws?’ He said, ‘I have brought forty questions to him-asws to ask him-asws about these, so whatever was from truth I shall take it, and whatever was from falsehood I shall leave it’.
قَالَ أَبُو حَمْزَةَ فَقُلْتُ هَلْ تَعْرِفُ مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ نَعَمْ فَقُلْتُ لَهُ فَمَا حَاجَتُكَ إِلَيْهِ إِذَا كُنْتَ تَعْرِفُ مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ لِي يَا أَهْلَ الْكُوفَةِ أَنْتُمْ قَوْمٌ مَا تُطَاقُونَ إِذَا رَأَيْتَ أَبَا جَعْفَرٍ ع فَأَخْبِرْنِي
Abu Hamza said, ‘So I said to him, ‘Do you recognised what (difference there) is between the truth and the falsehood?’ He said, ‘Yes’. I said to him, ‘So what is your need for him-asws when you recognise what (difference there) is between the truth and the falsehood?’ He said so me, ‘O people of Al-Kufa! You all are a people who cannot be tolerated. When you see Abu Ja’far-asws, so inform me’.
فَمَا انْقَطَعَ كَلَامُهُ حَتَّى أَقْبَلَ أَبُو جَعْفَرٍ ع وَ حَوْلَهُ أَهْلُ خُرَاسَانَ وَ غَيْرُهُمْ يَسْأَلُونَهُ عَنْ مَنَاسِكِ الْحَجِّ فَمَضَى حَتَّى جَلَسَ مَجْلِسَهُ وَ جَلَسَ الرَّجُلُ قَرِيباً مِنْهُ
I had not terminated my speech to him until Abu Ja’far-asws came over, and around him-asws were the people of Khorasan and others, asking him-asws about the rituals of the Hajj. I went until I was seated in his-asws gathering and the man sat near to him-asws.
قَالَ أَبُو حَمْزَةَ فَجَلَسْتُ بِحَيْثُ أَسْمَعُ الْكَلَامَ وَ حَوْلَهُ عَالِمٌ مِنَ النَّاسِ فَلَمَّا قَضَى حَوَائِجَهُمْ وَ انْصَرَفُوا الْتَفَتَ إِلَى الرَّجُلِ فَقَالَ لَهُ مَنْ أَنْتَ فَقَالَ أَنَا قَتَادَةُ بْنُ دِعَامَةَ الْبَصْرِيُ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع أَنْتَ فَقِيهُ أَهْلِ الْبَصْرَةِ قَالَ نَعَمْ
Abu Hamza said, ‘I sat where I could hear the speech, and around him-asws there was a world of people (many). When he-asws had fulfilled their needs and they dispersed, he-asws turned towards the man, so he-asws said to him: ‘Who are you?’ He said, ‘I am Qatada Bin Diama Al-Basry’. Abu Ja’far-asws said to him: ‘You are a jurist of the people of Al-Basra?’ He said, ‘Yes’.
فَقَالَ لَهُ أَبُو جَعْفَرٍ ع وَيْحَكَ يَا قَتَادَةُ إِنَّ اللَّهَ تَعَالَى خَلَقَ خَلْقاً مِنْ خَلْقِهِ فَجَعَلَهُمْ حُجَجاً عَلَى خَلْقِهِ وَ هُمْ أَوْتَادٌ فِي أَرْضِهِ قُوَّامٌ بِأَمْرِهِ نُجَبَاءُ فِي عِلْمِهِ اصْطَفَاهُمْ قَبْلَ خَلْقِهِ أَظِلَّةً عَنْ يَمِينِ عَرْشِهِ
Abu Ja’far-asws said to him: ‘Woe be unto you, O Qatada! Allah-azwj Majestic and Mighty Created a people from His-azwj creatures, so He-azwj Made them as Proofs upon His-azwj creatures. They-asws are the pegs in His-azwj earth, standing by His-azwj Commands, excelling in His-azwj Knowledge, having Chosen them-asws before His-azwj creatures as shadows on the right of the Throne’.
قَالَ فَسَكَتَ قَتَادَةُ طَوِيلًا ثُمَّ قَالَ أَصْلَحَكَ اللَّهُ وَ اللَّهِ لَقَدْ جَلَسْتُ بَيْنَ يَدَيِ الْفُقَهَاءِ وَ قُدَّامَ ابْنِ عَبَّاسٍ فَمَا اضْطَرَبَ قَلْبِي قُدَّامَ وَاحِدٍ مِنْهُمْ مَا اضْطَرَبَ قُدَّامَكَ
He (Abu Hamza) said, ‘Qatada was silent for a long time, then said, ‘May Allah-azwj Keep you well! By Allah-azwj, I have sat in front of the jurist, and in front of Ibn Abbas, by my heart did not shake in front of any of them what it has shaken in front of you-asws’.
فَقَالَ أَبُو جَعْفَرٍ ع أَ تَدْرِي أَيْنَ أَنْتَ بَيْنَ يَدَيْ بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ فَأَنْتَ ثَمَّ وَ نَحْنُ أُولَئِكَ
Abu Ja’far-asws said to him: ‘Woe be unto you! Do you know where you are? You are in front of: houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; Glorifying Him therein in the mornings and the evenings [24:36] Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat. [24:37]. So you are therein and we-asws are them’.
فَقَالَ قَتَادَةُ صَدَقْتَ وَ اللَّهِ جَعَلَنِيَ اللَّهُ فِدَاكَ وَ اللَّهِ مَا هِيَ بُيُوتَ حِجَارَةٍ وَ لَا طِينٍ
Qatada said to him-asws, ‘You-asws have spoken the truth, by Allah-azwj, may Allah-azwj Make me to be sacrificed for you! By Allah-azwj, these are neither houses of stones nor of clay’.
قَالَ قَتَادَةُ فَأَخْبِرْنِي عَنِ الْجُبُنِّ فَتَبَسَّمَ أَبُو جَعْفَرٍ ع وَ قَالَ رَجَعَتْ مَسَائِلُكَ إِلَى هَذَا قَالَ ضَلَّتْ عَنِّي فَقَالَ لَا بَأْسَ بِهِ فَقَالَ إِنَّهُ رُبَّمَا جُعِلَتْ فِيهِ إِنْفَحَةُ الْمَيِّتِ قَالَ لَيْسَ بِهَا بَأْسٌ إِنَّ الْإِنْفَحَةَ لَيْسَتْ لَهَا عُرُوقٌ وَ لَا فِيهَا دَمٌ وَ لَا لَهَا عَظْمٌ إِنَّمَا تَخْرُجُ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ
Qatada said, ‘Inform me about the cheese’. He (Abu Hamza) said, ‘Abu Ja’far-asws smiled, then said: ‘You questions have reverted to this?’ He said, ‘(It is) lost upon me’. He-asws said: ‘There is no problem with it’. He said, ‘Sometimes they put rennet of the dead in it?’ He-asws said: ‘There is no problem with it. The rennet, there are no veins for it, nor is there blood in it, nor does it have bones for it, but rather it is extracted from between the bowels and blood’.
ثُمَّ قَالَ وَ إِنَّمَا الْإِنْفَحَةُ بِمَنْزِلَةِ دَجَاجَةٍ مَيْتَةٍ خَرَجَتْ مِنْهَا بَيْضَةٌ فَهَلْ تَأْكُلُ تِلْكَ الْبَيْضَةَ فَقَالَ قَتَادَةُ لَا وَ لَا آمُرُ بِأَكْلِهَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ع وَ لِمَ قَالَ لِأَنَّهَا مِنَ الْمَيْتَةِ قَالَ لَهُ فَإِنْ حُضِنَتْ تِلْكَ الْبَيْضَةُ فَخَرَجَتْ مِنْهَا دَجَاجَةٌ أَ تَأْكُلُهَا قَالَ نَعَمْ قَالَ فَمَا حَرَّمَ عَلَيْكَ الْبَيْضَةَ وَ أَحَلَّ لَكَ الدَّجَاجَةَ
Then he-asws said: ‘But rather, the rennet is at the status of a dead chicken from which an egg is extracted, so would you eat that egg?’ Qatada said, ‘No, and I would not instruct with eating it’. Abu Ja’far-asws said to him: ‘And why (not)?’ He said, ‘Because it is from the dead’. He-asws said to him: ‘If that egg incubates, so a chicken comes out from it, would you eat it?’ He said, ‘Yes’. He-asws said: ‘What Prohibits the egg upon you and Permits the chicken for you?’
ثُمَّ قَالَ فَكَذَلِكَ الْإِنْفَحَةُ مِثْلُ الْبَيْضَةِ فَاشْتَرِ الْجُبُنَّ مِنْ أَسْوَاقِ الْمُسْلِمِينَ مِنْ أَيْدِي الْمُصَلِّينَ وَ لَا تَسْأَلْ عَنْهُ إِلَّا أَنْ يَأْتِيَكَ مَنْ يُخْبِرُكَ عَنْهُ
Then he-asws said: ‘So that rennet is like the egg. Buy the cheese from the markets of the Muslims, from the hand of the praying one, and do not ask about it except if there comes to you one who informs you about it (that it Prohibited)’’.[20]
5- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ هَاشِمٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لَهُ الْأَبْرَشُ الْكَلْبِيُّ بَلَغَنِي أَنَّكَ قُلْتَ فِيقَوْلِ اللَّهِ يَوْمَ تُبَدَّلُ الْأَرْضُ أَنَّهَا تُبَدَّلُ خُبْزَةً
‘Tafseer Al Ayyashi’ – From Muhammad Bin Hashim, from the one who informed him,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Al-Abrash Al-Kalby said to him-asws, ‘They tell me that you-asws have said regarding the Words of Allah-azwj: On the Day the earth would be changed [14:48], that it will change into bread.’
فَقَالَ أَبُو جَعْفَرٍ ع صَدَقُوا تُبَدَّلُ الْأَرْضُ خُبْزَةً نَقِيَّةً فِي الْمَوْقِفِ يَأْكُلُونَ مِنْهَا فَضَحِكَ الْأَبْرَشُ وَ قَالَ أَ مَا لَهُمْ شُغُلٌ بِمَا هُمْ فِيهِ عَنْ أَكْلِ الْخُبُزِ
Abu Ja’far-asws said: ‘They are speaking the truth. The earth will be changed into pure bread during the pause. They would be eating from it.’ Al-Abrash laughed and said, ‘Will the occupation give them time due to what they would be in, from eating the bread?’
فَقَالَ وَيْحَكَ فِي أَيِّ الْمَنْزِلَتَيْنِ هُمْ أَشَدُّ شُغُلًا وَ أَسْوَأُ حَالًا إِذَا هُمْ فِي الْمَوْقِفِ أَوْ فِي النَّارِ يُعَذَّبُونَ فَقَالَ لَا فِي النَّارِ
He-asws said: ‘Woe be unto you, which two situations would be more severe for them in occupation and of a eviler state? When they would be in the pausing or in the Fire being Punished?’ He said, ‘No, in the Fire.’
فَقَالَ وَيْحَكَ وَ إِنَّ اللَّهَ يَقُولُ لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ فَمالِؤُنَ مِنْهَا الْبُطُونَ فَشارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ فَشارِبُونَ شُرْبَ الْهِيمِ قَالَ فَسَكَتَ
He-asws said: ‘Woe be unto you, and Allah-azwj has Said: You will be eating from a tree of Zaqoom [56:52] So the bellies would be filled from it [56:53] And you will be drinking upon it from the scalding water [56:54] And drinking as drinks the thirsty camel [56:55]’. He (the narrator) said, ‘He (Al-Abrash) was silent’’.
وَ فِي خَبَرٍ آخَرَ عَنْهُ فَقَالَ وَ هُمْ فِي النَّارِ لَا يُشْغَلُونَ عَنْ أَكْلِ الضَّرِيعِ وَ شُرْبِ الْحَمِيمِ وَ هُمْ فِي الْعَذَابِ كَيْفَ يُشْغَلُونَ عَنْهُ فِي الْحِسَابِ
And in another Hadeeth, he-asws said: ‘And they would be in the Fire, not being pre-occupied from reaching the bushes and drinking the boiling water while they would be in the Punishment, how can they be too pre-occupied from it during the Reckoning?’’.[21]
6- قب، المناقب لابن شهرآشوب سَأَلَ طَاوُسٌ الْيَمَانِيُّ الْبَاقِرَ ع مَتَى هَلَكَ ثُلُثُ النَّاسِ فَقَالَ ع يَا أَبَا عَبْدِ الرَّحْمَنِ لَمْ يَمُتْ ثُلُثُ النَّاسِ قَطُّ يَا شَيْخُ أَرَدْتَ أَنْ تَقُولَ مَتَى هَلَكَ رُبُعُ النَّاسِ وَ ذَلِكَ يَوْمَ قَتَلَ قَابِيلُ هَابِيلَ كَانُوا أَرْبَعَةً آدَمُ وَ حَوَّاءُ وَ هَابِيلُ وَ قَابِيلُ فَهَلَكَ رُبُعُهُمْ
Tawoos Al-Yamani asked Al-Baqir-asws, ‘When did a third of the people perish?’ He-asws said: ‘O Abu Abdul Rahman! A third of the people did not die at all (ever). O sheykh! Do you intend to say, ‘When did a quarter of the people die? And that was the day Qabeel-la killed Habeel-as. There were four – Adam-as, and Hawwa-as, and Habeel-as and Qabeel-la, so a quarter of them died’.
قَالَ فَأَيُّهُمَا كَانَ أَبَا النَّاسِ الْقَاتِلَ أَوِ الْمَقْتُولَ قَالَ لَا وَاحِدَ مِنْهُمَا أَبُوهُمْ شَيْثٌ
He said, ‘Which of the two was the father of the people? The killer or the killed one?’ He-asws said: ‘Not one of them. Their father is Shees-as’.
وَ سَأَلَهُ عَنْ شَيْءٍ قَلِيلُهُ حَلَالٌ وَ كَثِيرُهُ حَرَامٌ فِي الْقُرْآنِ قَالَ نَهَرُ طَالُوتَ إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ
And he asked him-asws about something, a little of it is Permissible and a lot of it is Prohibited in the Quran. He-asws said: ‘River of Talut except for the one who scoops out a scoop with his hand [2:249]’.
وَ عَنْ صَلَاةٍ مَفْرُوضَةٍ بِغَيْرِ وُضُوءٍ وَ صَوْمٍ لَا يَحْجُزُ عَنْ أَكْلٍ وَ شُرْبٍ فَقَالَ ع الصَّلَاةُ عَلَى النَّبِيِّ وَ الصَّوْمُ قَوْلُهُ تَعَالَى إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً
And about the Obligated Salat (performed) without Wudu, and a Fast not keeping away from eating and drinking, so he-asws said: ‘The Salawaat (Salat) upon the Prophet-saww, and the Fast is the Word of the Exalted: I vowed to the Beneficent a Fast, [19:26] (of silence)’.
وَ عَنْ شَيْءٍ يَزِيدُ وَ يَنْقُصُ فَقَالَ ع الْقَمَرُ وَ عَنْ شَيْءٍ يَزِيدُ وَ لَا يَنْقُصُ فَقَالَ الْبَحْرُ وَ عَنْ شَيْءٍ يَنْقُصُ وَ لَا يَزِيدُ فَقَالَ الْعُمُرُ
And about something increasing and decreasing, so he-asws said: ‘The moon’. And about something increasing but not decreasing, he-asws said: ‘The ocean’. And about something decreasing but not increasing, he-asws said: ‘The age’.
وَ عَنْ طَائِرٍ طَارَ مَرَّةً وَ لَمْ يَطِرْ قَبْلَهَا وَ لَا بَعْدَهَا قَالَ ع طُورُ سَيْنَاءَ قَوْلُهُ تَعَالَى وَ إِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ
And about a flying which flew once and had not flown before it, nor after it, he-asws said: ‘(Mount) Toor of Sinai. The Words of the Exalted: And when We Shook the mountain above them as if it was a shade [7:171]’.
وَ عَنْ قَوْمٍ شَهِدُوا بِالْحَقِّ وَ هُمْ كَاذِبُونَ قَالَ ع الْمُنَافِقُونَ حِينَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ
And about a people who testified with the Truth and they were lying. He-asws said:’ The hypocrites when they said, ‘We testify that you are a Rasool of Allah’ [63:1]’’.[22]
7 مُحَمَّدُ بْنُ الْمُنْكَدِرِ رَأَيْتُ الْبَاقِرَ ع وَ هُوَ مُتَّكِئٌ عَلَى غُلَامَيْنِ أَسْوَدَيْنِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ عَلَى بُهْرٍ وَ قَدْ تَصَبَّبَ عَرَقاً فَقُلْتُ أَصْلَحَكَ اللَّهُ لَوْ جَاءَكَ الْمَوْتُ وَ أَنْتَ عَلَى هَذِهِ الْحَالِ فِي طَلَبِ الدُّنْيَا
Muhammad Bin Al Mankadar –
‘I saw Al-Baqir-asws leaning upon two black servants, so I greeted unto him-asws, and he-asws returned unto me upon dizziness and he-asws sweating profusely. I said, ‘May Allah-azwj Keep you-asws well! If the death comes to you-asws while you-asws are upon this state in seeking the world?’
فَخَلَّى الْغُلَامَيْنِ مِنْ يَدِهِ وَ تَسَانَدَ وَ قَالَ لَوْ جَاءَنِي أَنَا فِي طَاعَةٍ مِنْ طَاعَاتِ اللَّهِ أَكُفُّ بِهَا نَفْسِي عَنْكَ وَ عَنِ النَّاسِ وَ إِنَّمَا كُنْتُ أَخَافُ اللَّهَ لَوْ جَاءَنِي وَ أَنَا عَلَى مَعْصِيَةٍ مِنْ مَعَاصِي اللَّهِ فَقُلْتُ رَحِمَكَ اللَّهُ أَرَدْتُ أَنْ أَعِظَكَ فَوَعَظْتَنِي
He-asws let go of the two servants from his-asws hand and support, and said: ‘If it comes to me-asws while I-asws am in the obedience from the acts of obedience(s) of Allah-azwj, I-asws shall suffice myself-asws from you and from the people, and rather I-asws was fearing Allah-azwj if it came to me-asws while I-asws am upon a disobedience from the acts of disobedience of Allah-azwj’. I said, ‘May Allah-azwj have Mercy on you-asws! I wanted to advise you-asws, but you-asws advised me’’.[23]
8 وَ كَانَ عَبْدُ اللَّهِ بْنُ نَافِعِ بْنِ الْأَزْرَقِ يَقُولُ لَوْ عَرَفْتُ أَنَّ بَيْنَ قُطْرَيْهَا أَحَداً تُبْلِغُنِي إِلَيْهِ الْإِبِلُ يَخْصِمُنِي بِأَنَّ عَلِيّاً ع قَتَلَ أَهْلَ النَّهْرَوَانِ وَ هُوَ غَيْرُ ظَالِمٍ لَرَحَلْتُهَا إِلَيْهِ قِيلَ لَهُ ائْتِ وَلَدَهُ مُحَمَّدَ الْبَاقِرِ ع فَأَتَاهُ فَسَأَلَهُ
And Abdullah Bin Nafau Bin Al-Azraq was saying, ‘If only I knew of anyone between the two lands to whom the camel came make me reach to him who can debate me that Ali-asws killed the people of Al-Nahrwan and he-asws was not unjust, I would depart to him’. It was said to him, ‘Go to his-asws son-asws Muhammad Al Baqir-asws’. He came to him-asws and asked him-asws.
فَقَالَ ع بَعْدَ الْكَلَامِ الْحَمْدُ لِلَّهِ الَّذِي أَكْرَمَنَا بِنُبُوَّتِهِ وَ اخْتَصَّنَا بِوَلَايَتِهِ يَا مَعْشَرَ أَوْلَادِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ مَنْ كَانَ عِنْدَهُ مَنْقَبَةٌ فِي أَمِيرِ الْمُؤْمِنِينَ ع فَلْيَقُمْ وَ لْيُحَدِّثْ فَقَامُوا وَ نَشَرُوا مِنْ مَنَاقِبِهِ فَلَمَّا انْتَهَوْا إِلَى قَوْلِهِ لَأُعْطِيَنَّ الرَّايَةَ الْخَبَرَ سَأَلَهُ أَبُو جَعْفَرٍ ع عَنْ صِحَّتِهِ فَقَالَ هُوَ حَقٌّ لَا شَكَّ فِيهِ وَ لَكِنْ عَلِيّاً أَحْدَثَ الْكُفْرَ بَعْدُ
He-asws said after some talk: ‘The Praise is for Allah-azwj Who Honoured us-asws with His-azwj Prophet-hood. O group of the children of the Emigrants and the Helpers! Anyone who has with him any virtues regarding Amir Al-Momineen-asws, then let him stand and let him narrate’. They stood up and publicised (prosed) his-asws virtues. When they ended up to his-saww words: ‘I-saww shall give the flag’ – the Hadeeth, he asked Abu Ja’far-asws about its correctness saying, ‘It is true, there is no doubt in it, but Ali-asws innovated the Kufr afterwards’.
فَقَالَ أَبُو جَعْفَرٍ ع أَخْبِرْنِي عَنِ اللَّهِ أَحَبَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَوْمَ أَحَبَّهُ وَ هُوَ يَعْلَمُ أَنَّهُ يَقْتُلُ أَهْلَ النَّهْرَوَانِ أَمْ لَمْ يَعْلَمْ إِنْ قُلْتَ لَا كَفَرْتَ فَقَالَ قَدْ عَلِمَ
Abu Ja’far-asws said: ‘Inform me about Allah-azwj Loving Ali Bin Abu Talib-asws on that day He-azwj Loved him-asws, and He-azwj Knew that he-asws will be killing the people of Al Nahrwan, or He-azwj did not Know? If you say ‘No’, you will be committing Kufr’. He said, ‘He-azwj did Know’.
قَالَ فَأَحَبَّهُ عَلَى أَنْ يَعْمَلَ بِطَاعَتِهِ أَمْ عَلَى أَنْ يَعْمَلَ بِمَعْصِيَتِهِ قَالَ عَلَى أَنْ يَعْمَلَ بِطَاعَتِهِ
He-asws said: ‘Did He-azwj Love him-asws upon that he-asws will be acting in His-azwj obedience or upon that he-asws will be acting in His-azwj disobedience?’ He said, ‘Upon that he-asws will be acting in His-azwj obedience’.
فَقَالَ أَبُو جَعْفَرٍ ع قُمْ مَخْصُوصاً فَقَامَ وَ هُوَ يَقُولُ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ
Abu Ja’far-asws said: ‘Stand, having been defeated in debate’. He stood up and he was saying, until it is clear for you, the white thread from the black [2:187] Allah is more Knowing of where to Place His Message. [6:124]’’.[24]
9- وَ فِي حَدِيثِ نَافِعِ بْنِ الْأَزْرَقِ أَنَّهُ سَأَلَ الْبَاقِرَ ع عَنْ مَسَائِلَ مِنْهَا قَوْلُهُ تَعَالَى وَ سْئَلْ مَنْ أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رُسُلِنا أَ جَعَلْنا مِنْ دُونِ الرَّحْمنِ آلِهَةً يُعْبَدُونَ مَنِ الَّذِي يَسْأَلُهُ مُحَمَّدٌ وَ كَانَ بَيْنَهُ وَ بَيْنَ عِيسَى خَمْسُمِائَةِ سَنَةٍ
And in a Hadeeth of Nafau Bin Al Azraq,
‘He asked Al-Baqir-asws about issues, from these was the Words of the Exalted: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Who was the one Muhammad-saww asked, and there was between him-saww and Isa-as a duration of five hundred years?’
قَالَ فَقَرَأَ أَبُو جَعْفَرٍ ع سُبْحانَ الَّذِي أَسْرى بِعَبْدِهِ لَيْلًا ثُمَّ ذَكَرَ اجْتِمَاعَهُ بِالْمُرْسَلِينَ وَ الصَّلَاةَ بِهِمْ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘Glorified is He Who Journeyed His Servant on a night [17:1], then recited he-asws mentioned his-saww gathering with the Mursils (Messenger Prophets-as) and the Salat (prayed) with them-as’’.[25]
10 وَ تَكَلَّمَ بَعْضُ رُؤَسَاءِ الْكَيْسَانِيَّةِ مَعَ الْبَاقِرِ ع فِي حَيَاةِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ قَالَ لَهُ وَيْحَكَ مَا هَذِهِ الْحَمَاقَةُ أَنْتُمْ أَعْلَمُ بِهِ أَمْ نَحْنُ قَدْ حَدَّثَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ أَنَّهُ شَهِدَ مَوْتَهُ وَ غُسْلَهُ وَ كَفْنَهُ وَ الصَّلَاةَ عَلَيْهِ وَ إِنْزَالَهُ فِي قَبْرِهِ
And one of the chiefs of the Kaysanites spoke with Al-Baqir-asws during the lifetime of Muhammad Bin Al-Hanafiyya. He-asws said to him: ‘Woe be unto you! What is this stupidity? Are you all more knowing with it or us-asws? My-asws father Ali-asws Bin Al-Husayn-asws narrated to me-asws that he-asws attended his death, and washed him, and enshrouded him, and (prayed) the Salat over him, and his descent into his grave’.
فَقَالَ شُبِّهَ عَلَى أَبِيكَ كَمَا شُبِّهَ عِيسَى ابْنُ مَرْيَمَ عَلَى الْيَهُودِ فَقَالَ لَهُ الْبَاقِرُ ع أَ فَنَجْعَلُ هَذِهِ الْحُجَّةَ قَضَاءً بَيْنَنَا وَ بَيْنَكَ قَالَ نَعَمْ قَالَ أَ رَأَيْتَ الْيَهُودَ الَّذِينَ شُبِّهَ عِيسَى ع عَلَيْهِمْ كَانُوا أَوْلِيَاءَهُ أَوْ أَعْدَاءَهُ قَالَ بَلْ كَانُوا أَعْدَاءَهُ قَالَ فَكَانَ أَبِي عَدُوَّ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ فَشُبِّهَ لَهُ قَالَ لَا وَ انْقَطَعَ وَ رَجَعَ عَمَّا كَانَ عَلَيْهِ
He said, ‘There was a resemblance (Made) upon your-asws father-asws just as there was a resemblance of Isa-as Bin Maryam-as upon the Jews’. Al-Baqir-asws said to him: ‘Shall we make this as the proof to judge between us and you?’ He said, ‘Yes’. He-asws said: ‘What is your view of the Jews, those upon whom Isa-as was resembled upon them, where they his-as friends or his-as enemies?’ He said, ‘But they were his-as enemies’. He-asws said: ‘My-asws father-asws was an enemy of Muhammad Bin Al-Hanafiyya, so it was resembled for him-asws?’ He said, ‘No’, and he cut off and retracted from what he was upon’’.[26]
11 وَ جَاءَهُ رَجُلٌ مِنْ أَهْلِ الشَّامِ وَ سَأَلَهُ عَنْ بَدْءِ خَلْقِ الْبَيْتِ فَقَالَ ع إِنَّ اللَّهَ تَعَالَى لَمَّا قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فَرَدُّوا عَلَيْهِ بِقَوْلِهِمْ أَ تَجْعَلُ فِيها وَ سَاقَ الْكَلَامَ إِلَى قَوْلِهِ تَعَالَى وَ ما كُنْتُمْ تَكْتُمُونَ
And a man from the people of Syria came to him-asws and asked him-asws about the beginning of the creation of the House (Kabah). He-asws said: ‘When Allah-azwj the Exalted Said to the Angels: I am going to Make a Caliph in the earth [2:30], but they rebutted upon Him-azwj by their words: Are You going to Make in it [2:30], and he-asws continued the Speech up to His-azwj Words: and what you have been concealing? [2:33].
فَعَلِمُوا أَنَّهُمْ وَقَعُوا فِي الْخَطِيئَةِ فَعَاذُوا بِالْعَرْشِ فَطَافُوا حَوْلَهُ سَبْعَةَ أَشْوَاطٍ يَسْتَرْضُونَ رَبَّهُمْ عَزَّ وَ جَلَّ فَرَضِيَ عَنْهُمْ وَ قَالَ لَهُمُ اهْبِطُوا إِلَى الْأَرْضِ فَابْنُوا لِي بَيْتاً يُعَوِّذُ بِهِ مَنْ أَذْنَبَ مِنْ عِبَادِي وَ يَطُوفُ حَوْلَهُ كَمَا طُفْتُم أَنْتُمْ حَوْلَ عَرْشِي فَأَرْضَى عَنْهُ كَمَا رَضِيتُ عَنْكُمْ فَبَنَوْا هَذَا الْبَيْتَ
Then they knew that they had fallen into the mistake, so they sought shelter with the Throne, and they performed Tawaaf of it of seven circuits, to please their Lord-azwj Mighty and Majestic, so He-azwj was Pleased from them and Said to them: “Descend to the earth and build a House for Me-azwj for the sinner from My-azwj servants to seek refuge with it and perform Tawaaf around it just as you did around the Throne, so that I-azwj can be Pleased from him just as I-azwj was Pleased from you all!” Therefore, they built the House (Kabah)’.
فَقَالَ لَهُ الرَّجُلُ صَدَقْتَ يَا أَبَا جَعْفَرٍ فَمَا بَدْءُ هَذَا الْحَجَرِ قَالَ إِنَّ اللَّهَ تَعَالَى لَمَّا أَخَذَ مِيثَاقَ بَنِي آدَمَ أَجْرَى نَهَراً أَحْلَى مِنَ الْعَسَلِ وَ أَلْيَنَ مِنَ الزُّبْدِ ثُمَّ أَمَرَ الْقَلَمَ اسْتَمَدَّ مِنْ ذَلِكَ وَ كَتَبَ إِقْرَارَهُمْ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ أَلْقَمَ ذَلِكَ الْكِتَابُ هَذَا الْحَجَرَ
The man said to him-asws, ‘You-asws speak the truth, O Abu Ja’far-asws! What is the beginning of this (Black) Stone?’ He-asws said: ‘When Allah-azwj the Exalted Took a Covenant of the children of Adam-as, Flowed a river sweeter than the honey and softer than the butter. Then He-azwj Commanded the Pen to ink itself from that and write down their acceptances, and whatever is to happen up to the Day of Qiyamah. Then this Stone swallowed that writing.
فَهَذَا الِاسْتِلَامُ الَّذِي تَرَى إِنَّمَا هُوَ بِيعَةٌ عَلَى إِقْرَارِهِمْ وَ كَانَ أَبِي إِذَا اسْتَلَمَ الرُّكْنَ قَالَ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِيَشْهَدَ لِي عِنْدَكَ بِالْوَفَاءِ
Thus, this kissing which you see, rather it is a pledge of allegiance upon their acceptances, and my-asws father-asws, whenever he-asws kissed the corner, said: ‘O Allah-azwj! I-asws have fulfilled my-asws entrustment, and I-asws have agreed my Covenant for him (the Black Stone) to testify for me in Your-azwj Presence with the loyalty’.
فَقَالَ الرَّجُلُ صَدَقْتَ يَا أَبَا جَعْفَرٍ ثُمَّ قَامَ فَلَمَّا وَلَّى قَالَ الْبَاقِرُ ع لِابْنِهِ الصَّادِقِ ع ارْدُدْهُ عَلَيَّ فَتَبِعَهُ إِلَى الصَّفَا فَلَمْ يَرَهُ فَقَالَ الْبَاقِرُ ع أَرَاهُ الْخَضِرَ ع
Then man said, ‘You-asws speak the truth, O Abu Ja’far-asws’. Then he arose, and when he turned around, Al Baqir-asws said to his-asws son-asws Al-Sadiq-asws: ‘Return him to me-asws’. He-asws pursued him to Al-Safa, but did not see him. Al-Baqir-asws said: ‘I-asws saw Al Khizr-as.[27]
12- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ بُنْدَارَ الْقُمِّيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَبَّادِ بْنِ بَشِيرٍ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ قَالَ: خَرَجْتُ حَاجّاً فَصَحِبَنِي عُمَرُ بْنُ ذَرٍّ الْقَاضِي وَ ابْنُ قَيْسٍ الْمَاصِرُ وَ الصَّلْتُ بْنُ بَهْرَامَ وَ كَانُوا إِذَا نَزَلُوا مَنْزِلًا قَالُوا انْظُرِ الْآنَ فَقَدْ حَرَّرْنَا أَرْبَعَةَ آلَافِ مَسْأَلَةٍ نَسْأَلُ أَبَا جَعْفَرٍ ع مِنْهَا عَنْ ثَلَاثِينَ كُلَّ يَوْمٍ وَ قَدْ قَلَّدْنَاكَ ذَلِكَ قَالَ ثُوَيْرٌ فَغَمَّنِي ذَلِكَ حَتَّى إِذَا دَخَلْنَا الْمَدِينَةَ فَافْتَرَقْنَا
‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, from Muhammad Bin Bundar Al Qummy, from Al Barqy, from his father, from Ahmad Bin Al Nazar, from Abad Bin Bashir, from Suweyr Bin Abu Fakhta who said,
‘I went out for Hajj and was accompanied by Umar Bin Zulqarnayn, and Ibn Qays Al-Masir, and Al-Salt Bin Bahram, and, when they descended at an encampment, said, ‘Look now, let us get rid of four thousand questions we have to ask. We should ask Abu Ja’far-asws from these about thirty every day, and we collar you with that’. Suweyr said, ‘That made me gloomy until when I entered Al-Medina and we separated.
فَنَزَلْتُ أَنَا عَلَى أَبِي جَعْفَرٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ ابْنَ ذَرٍّ وَ ابْنَ قَيْسٍ الْمَاصِرَ وَ الصَّلْتَ صَحِبُونِي وَ كُنْتُ أَسْمَعُهُمْ يَقُولُونَ قَدْ حَرَّرْنَا أَرْبَعَةَ آلَافِ مَسْأَلَةٍ نَسْأَلُ أَبَا جَعْفَرٍ ع عَنْهَا فَغَمَّنِي ذَلِكَ فَقَالَ أَبُو جَعْفَرٍ ع مَا يَغُمُّكَ مِنْ ذَلِكَ فَإِذَا جَاءُوا فَأْذَنْ لَهُمْ
I went tom Abu Ja’far-asws and said to him-asws, ‘May I be sacrificed for you-asws! Ibn Zarr, and Ibn Qays Al-Masir and Al-Salt accompanied me, and I heard them saying, ‘We need to get rid of four thousand questions. We should ask Abu Ja’far-asws about these’. So that grieved me’. Abu Ja’far-asws said: ‘What makes you aggrieved from that? When they come, then permit for them’.
فَلَمَّا كَانَ مِنْ غَدٍ دَخَلَ مَوْلًى لِأَبِي جَعْفَرٍ ع فَقَالَ جُعِلْتُ فِدَاكَ إِنَّ بِالْبَابِ ابْنَ ذَرٍّ وَ مَعَهُ قَوْمٌ فَقَالَ أَبُو جَعْفَرٍ ع يَا ثُوَيْرُ قُمْ فَأْذَنَ لَهُمْ فَقُمْتُ فَأَدْخَلْتُهُمْ فَلَمَّا دَخَلُوا سَلَّمُوا وَ قَعَدُوا وَ لَمْ يَتَكَلَّمُوا فَلَمَّا طَالَ ذَلِكَ أَقْبَلَ أَبُو جَعْفَرٍ ع يَسْتَفْتِيهِمُ الْأَحَادِيثَ وَ أَقْبَلُوا لَا يَتَكَلَّمُونَ
When it was the next morning, a slave of Abu Ja’far-asws entered and he said, ‘May I be sacrificed for you-asws! At the door is Ibn Zarr and with him is a group. Abu Ja’far-asws said to me: ‘O Suweyr! Arise and permit them’. So, I stood up and entered them. When they entered, they greeted and sat down and did not speak. When that prolonged, Abu Ja’far-asws narrated the Ahadeeth, and they faced him-asws not speaking.
فَلَمَّا رَأَى ذَلِكَ أَبُو جَعْفَرٍ ع قَالَ لِجَارِيَةٍ لَهُ يُقَالُ لَهَا سَرْحَةُ هَاتِي الْخِوَانَ فَلَمَّا جَاءَتْ بِهِ فَوَضَعَتْهُ قَالَ أَبُو جَعْفَرٍ ع الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ لِكُلِّ شَيْءٍ حَدّاً يَنْتَهِي إِلَيْهِ حَتَّى أَنَّ لِهَذَا الْخِوَانِ حَدّاً يَنْتَهِي إِلَيْهِ فَقَالَ ابْنُ ذَرٍّ وَ مَا حَدُّهُ قَالَ إِذَا وُضِعَ ذُكِرَ اسْمُ اللَّهِ وَ إِذَا رُفِعَ حُمِدَ اللَّهُ
When Abu Ja’far saw that he-asws said to a maid of his-asws called Sarhah: ‘Bring the meal’. When she came with it and placed it, Abu Ja’far-asws said: ‘The Praise is for Allah-azwj Who Made a limit of all things ending up to Him-azwj, to the extent that there is a limit for this meal ending up to Him-azwj’. Ibn Zarr said, ‘And what it is limit?’ He-asws said: ‘When it is placed mention the Name of Allah-azwj, and when it is raised, praise Allah-azwj’.
قَالَ ثُمَّ أَكَلُوا ثُمَّ قَالَ أَبُو جَعْفَرٍ ع اسْقِينِي فَجَاءَتْهُ بِكُوزٍ مِنْ أَدَمٍ فَلَمَّا صَارَ فِي يَدِهِ قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ لِكُلِّ شَيْءٍ حَدّاً يَنْتَهِي إِلَيْهِ حَتَّى أَنَّ لِهَذَا الْكُوزِ حَدّاً يَنْتَهِي إِلَيْهِ فَقَالَ ابْنُ ذَرٍّ وَ مَا حَدُّهُ قَالَ يُذْكَرُ اسْمُ اللَّهِ عَلَيْهِ إِذَا شُرِبَ وَ يُحْمَدُ اللَّهُ عَلَيْهِ إِذَا فُرِغَ وَ لَا يُشْرَبُ مِنْ عِنْدِ عُرْوَتِهِ وَ لَا مِنْ كَسْرٍ إِنْ كَانَ فِيهِ
He (the narrator) said, ‘Then they ate. Then Abu Ja’far-asws said: ‘Quench me-asws’. They came with an ewer, and when it came to be in his-asws hands, he-asws said: ‘The Praise is for Allah-azwj Made a limit to be for all things ending up to Him-azwj, to the extent that for this ewer there is a limit ending up to Him-azwj’. Ibn Zarr said, ‘And what is its limit?’ He-asws said: ‘Mention the Name of Allah-azwj when drinking and praise Allah-azwj upon it when free, and do not drink from by its handle nor from a breakage, if there was in it’.
قَالَ فَلَمَّا فَرَغُوا أَقْبَلَ عَلَيْهِمْ يَسْتَفْتِيهِمُ الْأَحَادِيثَ فَلَا يَتَكَلَّمُونَ فَلَمَّا رَأَى ذَلِكَ أَبُو جَعْفَرٍ ع قَالَ يَا ابْنَ ذَرٍّ أَ لَا تُحَدِّثُنَا بِبَعْضِ مَا سَقَطَ إِلَيْكُمْ مِنْ حَدِيثِنَا قَالَ بَلَى يَا ابْنَ رَسُولِ اللَّهِ قَالَ إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ أَحَدُهُمَا أَكْبَرُ مِنْ آخَرَ كِتَابَ اللَّهِ وَ أَهْلَ بَيْتِي إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا
He (the narrator) said, ‘When they were free, he-asws turned towards them narrating the Ahadeeth, but they did not speak. When Abu Ja’far-asws saw that, he-asws said: ‘O Ibn Zarr! Will you narrate to us with some of our-asws Ahadeeth which have fallen to you?’ He said, ‘Yes, O son-asws of Rasool-Allah-saww!’ He-saww said: ‘I-saww am leaving behind you the two weighty things, one of them is greater than the other – Book of Allah-azwj and the People-asws of my-saww Household. If you were to adhere with the two, you will never go astray’’.
فَقَالَ أَبُو جَعْفَرٍ ع يَا ابْنَ ذَرٍّ إِذَا لَقِيتَ رَسُولَ اللَّهِ ص فَقَالَ مَا خَلَفْتَنِي فِي الثَّقَلَيْنِ فَمَا ذَا تَقُولُ
Abu Ja’far-asws said: ‘O Ibn Zarr! When you meet Rasool-Allah-saww, he-saww will say: ‘What did you do regarding the two weighty things?’ What is that which you will be saying?’
قَالَ فَبَكَى ابْنُ ذَرٍّ حَتَّى رَأَيْتُ دُمُوعَهُ تَسِيلُ عَلَى لِحْيَتِهِ ثُمَّ قَالَ أَمَّا الْأَكْبَرَ فَمَزَّقْنَاهُ وَ أَمَّا الْأَصْغَرَ فَقَتَلْنَاهُ
He (the narrator) said, ‘Ibn Zarr wept until his tears were seen flowing upon his beard, then said, ‘As for the greater, we split it, and as for the smaller, we killed it’.
فَقَالَ أَبُو جَعْفَرٍ ع إِذاً تُصَدِّقَهُ يَا ابْنَ ذَرٍّ لَا وَ اللَّهِ لَا تَزُولُ قَدَمٌ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ ثَلَاثٍ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَ عَنْ مَالِهِ أَيْنَ اكْتَسَبَهُ وَ فِيمَا أَنْفَقَهُ وَ عَنْ حُبِّنَا أَهْلَ الْبَيْتِ
Abu Ja’far-asws said: ‘Then you are ratifying it, O Ibn Zarr! No foot will slip on the Day of Qiyamah until he is asked about three things: about his lifetime, what did he perish it in, about his wealth, where did he earn it and in what did he spend it, and about our-asws love of the People-asws of the Household.
قَالَ فَقَامُوا وَ خَرَجُوا فَقَالَ أَبُو جَعْفَرٍ ع لِمَوْلًى لَهُ اتَّبِعْهُمْ فَانْظُرْ مَا يَقُولُونَ قَالَ فَتَبِعَهُمُ ثُمَّ رَجَعَ فَقَالَ جُعِلْتُ فِدَاكَ قَدْ سَمِعْتُهُمْ يَقُولُونَ لِابْنِ ذَرٍّ مَا عَلَى هَذَا خَرَجْنَا مَعَكَ فَقَالَ وَيْلَكُمْ اسْكُتُوا مَا أَقُولُ إِنَّ رَجُلًا يَزْعُمُ أَنَّ اللَّهَ يَسْأَلُنِي عَنْ وَلَايَتِهِ وَ كَيْفَ أَسْأَلُ رَجُلًا يَعْلَمُ حَدَّ الْخِوَانِ وَ حَدَّ الْكُوزِ
He (the narrator) said, ‘They arose and went out. Abu Ja’far-asws said to a servant: ‘Follow them and look what they are saying’. He followed them then returned and he said, ‘May I be sacrificed for you-asws! I have heard them saying to Ibn Zarr, ‘We are not going out with you upon this’. He said, ‘Woe be unto you all! Keep quiet. I am not saying that a man claims that Allah-azwj will Question me about his-asws Wilayah, and how can I ask a man who knows the limits of the meals and limits of the ewer?’’.[28]
13- فس، تفسير القمي أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي الرَّبِيعِ قَالَ: حَجَجْتُ مَعَ أَبِي جَعْفَرٍ ع فِي السَّنَةِ الَّتِي حَجَّ فِيهَا هِشَامُ بْنُ عَبْدِ الْمَلِكِ وَ كَانَ مَعَهُ نَافِعُ بْنُ الْأَزْرَقِ مَوْلَى عُمَرَ بْنِ الْخَطَّابِ فَنَظَرَ نَافِعٌ إِلَى أَبِي جَعْفَرٍ فِي رُكْنِ الْبَيْتِ وَ قَدِ اجْتَمَعَ عَلَيْهِ النَّاسُ فَقَالَ لِهِشَامٍ يَا أَمِيرَ الْمُؤْمِنِينَ مَنْ هَذَا الَّذِي يَتَكَافَأُ عَلَيْهِ النَّاسُ فَقَالَ هَذَا نَبِيُّ أَهْلِ الْكُوفَةِ هَذَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ
‘Tafseer Al Qummi’ – My father, from Ibn Mahboub, from Al Sumaly, from Abu Al Rabie who said,
‘I performed Hajj with Abu Ja’far-asws during the year in which Hisham Bin Abdul Malik performed Hajj, and with him was Nafa’u, the retainer of Umar Bin Al-Khattab. Nafa’u looked towards Abu Ja’far-asws in the corner of the House and the people had gathered around him’. Nafa’u said, ‘O commander of the faithful, who is this one around whom the people have gathered?’ He said, ‘This is a Prophet of the people of Al-Kufa. This is Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws.
فَقَالَ نَافِعٌ لَآتِيَنَّهُ وَ لَأَسْأَلَنَّهُ عَنْ مَسَائِلَ لَا يُجِيبُنِي فِيهَا إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ أَوِ ابْنُ وَصِيِّ نَبِيٍّ فَقَالَ هِشَامٌ فَاذْهَبْ إِلَيْهِ فَسَلْهُ فَلَعَلَّكَ أَنْ تُخْجِلَهُ
Nafa’u said, ‘I will go to him-asws ask him-asws about certain issues that nobody can answer me with regard to it except for a Prophet-as or a son-asws of a Prophet-as, or a successor-asws of a Prophet-as’. Hisham said, ‘Go to him-asws and ask him-asws, perhaps you can embarrass him-asws’.
فَجَاءَ نَافِعٌ فَاتَّكَأَ عَلَى النَّاسِ ثُمَّ أَشْرَفَ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ يَا مُحَمَّدَ بْنَ عَلِيٍّ إِنِّي قَدْ قَرَأْتُ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ الْفُرْقَانَ وَ قَدْ عَرَفْتُ حَلَالَهَا وَ حَرَامَهَا قَدْ جِئْتُ أَسْأَلُكَ عَنْ مَسَائِلَ لَا يُجِيبُنِي فِيهَا إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ أَوِ ابْنُ وَصِيِّ نَبِيٍّ
Nafa’u came until he leaned upon the people, until he was higher than Abu Ja’far-asws. He said, ‘O Muhammad-asws Bin Ali-asws! I have read the Torah, and the Evangel, and the Psalms, and the Furqan (Quran), and have understood their Permissibles, and their Prohibitions, and I have come to ask you-asws about certain matters that none can answer with regard to it except for a Prophet-as, or a successor-asws of a Prophet-as, or son-asws of successor-asws of a Prophet-as’.
فَرَفَعَ إِلَيْهِ أَبُو جَعْفَرٍ ع رَأْسَهُ فَقَالَ سَلْ فَقَالَ أَخْبِرْنِي كَمْ بَيْنَ عِيسَى وَ مُحَمَّدٍ مِنْ سَنَةٍ قَالَ أُخْبِرُكَ بِقَوْلِي أَمْ بِقَوْلِكَ قَالَ أَخْبِرْنِي بِالْقَوْلَيْنِ جَمِيعاً قَالَ أَمَّا بِقَوْلِي فَخَمْسُمِائَةِ سَنَةٍ وَ أَمَّا بِقَوْلِكَ فَسِتُّمِائَةِ سَنَةٍ
He (the narrator) said, ‘Abu Ja’far-asws raised his-asws head and said; ‘Ask’. He said, ‘Inform me, how many years were there in between Isa-as and Muhammad-saww?’ He-asws said: ‘Shall I-asws inform you in accordance to your words or to mine-asws?’ He said, ‘Inform me in accordance to both together’. He-asws said: ‘In accordance to my-asws words, so there were five hundred years, and in accordance to your words there were six hundred years’.
قَالَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى وَ سْئَلْ مَنْ أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رُسُلِنا أَ جَعَلْنا مِنْ دُونِ الرَّحْمنِ آلِهَةً يُعْبَدُونَ مَنِ الَّذِي سَأَلَ مُحَمَّدٌ ص وَ كَانَ بَيْنَهُ وَ بَيْنَ عِيسَى خَمْسُمِائَةِ سَنَةٍ قَالَ فَتَلَا أَبُو جَعْفَرٍ ع هَذِهِ الْآيَةَ سُبْحانَ الَّذِي أَسْرى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرامِ إِلَى الْمَسْجِدِ الْأَقْصَى
He said, ‘Inform me about the Words of Allah-azwj the Exalted: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Who is the one Muhammad-saww asked, and there was between him-saww and Isa-as, five hundred years?’ Abu Ja’far-asws recited this Verse: Glorified is He Who Journeyed His Servant on a night from the Sacred Masjid to Masjid Al-Aqsa Which We have Blessed its precincts, in order to Show him from Our Signs. Surely, He is the Hearing, the Seeing [17:1].
الَّذِي بارَكْنا حَوْلَهُ لِنُرِيَهُ مِنْ آياتِنا فَكَانَ مِنَ الْآيَاتِ الَّتِي أَرَاهَا اللَّهُ مُحَمَّداً ص حِينَ أَسْرَى بِهِ إِلَى بَيْتِ الْمَقْدِسِ أَنْ حَشَرَ اللَّهُ الْأَوَّلِينَ وَ الْآخِرِينَ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ ثُمَّ أَمَرَ جَبْرَئِيلَ ع فَأَذَّنَ شَفْعاً وَ أَقَامَ شَفْعاً ثُمَّ قَالَ فِي إِقَامَتِهِ حَيَّ عَلَى خَيْرِ الْعَمَلِ ثُمَّ تَقَدَّمَ مُحَمَّدٌ ص فَصَلَّى بِالْقَوْمِ
It was from the Signs which Allah-azwj Showed Muhammad-saww when He-azwj Ascended him-saww Bayt Al Maqdis that Allah-azwj Gathered the former ones and the latter ones from the Prophets-as and the Mursils (Messenger Prophets-as). Then He-azwj Commanded Jibraeel-as proclaimed Azaan and stood, then said in his-as Iqamah: ‘Hasten to the best of deeds!’. Then he-as got Muhammad-saww to go ahead and pray (lead) Salat with the people.
فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ وَ سْئَلْ مَنْ أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رُسُلِنا أَ جَعَلْنا مِنْ دُونِ الرَّحْمنِ آلِهَةً يُعْبَدُونَ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص عَلَامَ تَشْهَدُونَ وَ مَا كُنْتُمْ تَعْبُدُونَ قَالُوا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّكَ رَسُولُ اللَّهِ أُخِذَتْ عَلَى ذَلِكَ مَوَاثِيقُنَا وَ عُهُودُنَا
Allah-azwj the Exalted Revealed: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Rasool-Allah-saww said to them: ‘Upon what did you testify (in Tashahhud)? And what were you worshipping?’ They said, ‘We testified that there is no god except Allah-azwj Alone, there being no associates for Him-azwj, and you-saww are a Rasool-saww of Allah-azwj. Our Covenant, our pact has been Taken upon that’.
قَالَ نَافِعٌ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ يَا أَبَا جَعْفَرٍ أَنْتُمْ وَ اللَّهِ أَوْصِيَاءُ رَسُولِ اللَّهِ وَ خُلَفَاؤُهُ فِي التَّوْرَاةِ وَ أَسْمَاؤُكُمْ فِي الْإِنْجِيلِ وَ فِي الزَّبُورِ وَ فِي الْقُرْآنِ وَ أَنْتُمْ أَحَقُّ بِالْأَمْرِ مِنْ غَيْرِكُمْ
Nafau said, ‘You speak the truth, O son-asws of Rasool-Allah-saww! O Abu Ja’far-asws, by Allah-azwj, you (Imams-asws) are successors-asws of Rasool-Allah-saww and his-saww Caliphs in the Torah, and your-asws names are in the Evangel, and in the Psalms and in the Quran, and you-asws are more rightful with the command than others’’.[29]
14- أَقُولُ وَ رَوَى السَّيِّدُ الْمُرْتَضَى رَحِمَهُ اللَّهُ فِي كِتَابِ الْفُصُولِ عَنِ الشَّيْخِ رَحِمَهُ اللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ مَا تَقُولُ فِي امْرَأَةٍ تَرَكَتْ زَوْجَهَا وَ إِخْوَتَهَا لِأُمِّهَا وَ أُخْتَهَا لِأَبِيهَا فَقَالَ أَبُو جَعْفَرٍ ع لِلزَّوْجِ النِّصْفُ ثَلَاثَةُ أَسْهُمٍ مِنْ سِتَّةِ أَسْهُمٍ وَ لِلْإِخْوَةِ مِنَ الْأُمِّ الثُّلُثُ سَهْمَانِ مِنْ سِتَّةٍ وَ لِلْأُخْتِ مِنَ الْأَبِ مَا بَقِيَ وَ هُوَ السُّدُسُ سَهْمٌ مِنْ سِتَّةٍ
I (Majlisi) am saying, ‘And it is reported by Al Sayyid Al Murtaza in ‘Kitab Al Fusool’, from Al Sheykh, from Ahmad Bin Muhammad Bin Al Waleed, from his father, from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr, from Ibn Azina, from Bakeyr Bin Ayn who said,
‘A man came to Abu Ja’far-asws and said to him-asws, ‘O Abu Ja’far-asws! What are you-asws saying regarding (inheritance of) a woman who leaves behind her husband, and her brothers of her mother, and her sister of her father?’ Abu Ja’far-asws said: ‘For the husband would be the half of the three shares from the six shares, and for the brothers from the mother would be a third of the two shares from six, and for the sister from the father would be what remains, and it is the sixth share from six’.
فَقَالَ لَهُ الرَّجُلُ فَإِنَّ فَرَائِضَ زَيْدٍ وَ فَرَائِضَ الْعَامَّةِ وَ الْقُضَاةِ عَلَى غَيْرِ ذَلِكَ يَا أَبَا جَعْفَرٍ يَقُولُونَ لِلْأُخْتِ مِنَ الْأَبِ ثَلَاثَةُ أَسْهُمٍ مِنْ سِتَّةٍ إِلَى ثَمَانِيَةٍ
The man said to him-asws, ‘But the Obligations (legislated shares of inheritance) of Zayd, and Obligations of the general Muslims, and the judges, are upon other than that, O Abu Ja’far-asws! They are saying that for the sister from the father are three shares, coming from six altered to eight’.
فَقَالَ لَهُ أَبُو جَعْفَرٍ ع وَ لِمَ قَالُوا ذَلِكَ قَالَ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَ لَهُ أُخْتٌ فَلَها نِصْفُ ما تَرَكَ فَقَالَ أَبُو جَعْفَرٍ ع فَإِنْ كَانَ الْأُخْتُ أَخاً قَالَ لَيْسَ لَهُ إِلَّا السُّدُسُ
Abu Ja’far-asws said: ‘And do they say this?’ He said, ‘Because Allah-azwj Mighty and Majestic is Saying if a man dies (and) there isn’t a son for him and for him is a sister, then for her would be half of what he leaves [4:176]’. Abu Ja’far-asws said: ‘If the sister was a brother?’ He said, ‘There would be nothing for him except for the sixth’.
فَقَالَ أَبُو جَعْفَرٍ ع فَمَا لَكُمْ نَقَصْتُمُ الْأَخَ إِنْ كُنْتُمْ تَحْتَجُّونَ لِلْأُخْتِ بِأَنَّ اللَّهَ تَعَالَى قَدْ سَمَّى لَهَا النِّصْفَ فَإِنَّ اللَّهَ تَعَالَى قَدْ سَمَّى لِلْأَخِ أَيْضاً الْكُلَّ وَ الْكُلُّ أَكْثَرُ مِنَ النِّصْفِ قَالَ اللَّهُ تَعَالَى فَلَها نِصْفُ ما تَرَكَ وَ هُوَ يَرِثُها إِنْ لَمْ يَكُنْ لَها وَلَدٌ فَلَا تُعْطُونَ الَّذِي جَعَلَ اللَّهُ لَهُ الْجَمِيعَ فِي فَرَائِضِكُمْ شَيْئاً وَ تُعْطُونَهُ السُّدُسَ فِي مَوْضِعٍ وَ تُعْطُونَ الَّذِي جَعَلَ اللَّهُ تَعَالَى لَهُ النِّصْفَ تَامّاً
Abu Ja’far-asws said to him: ‘What is the matter with you all reducing the brother and arguing for the sister for the half, because Allah-azwj has Named the half being for her. If Allah-azwj has Named for a brother the whole, and the whole is more than the half, because the Mighty and Majestic Said for her being the half, and Said for the brother and he would inherit her, Meaning of the entirety of her wealth, if there does not happen to be a child for her. You all are not giving anything to those whom Allah-azwj has Made the entirety of it, in some of your Obligations (legislated shares of inheritance), and you all are giving the complete to those whom Allah-azwj has Made the half to be for’.
فَقَالَ الرَّجُلُ وَ كَيْفَ نُعْطِي الْأُخْتَ أَصْلَحَكَ اللَّهُ النِّصْفَ وَ لَا نُعْطِي الْأَخَ شَيْئاً فَقَالَ أَبُو جَعْفَرٍ ع تَقُولُونَ فِي أُمٍّ وَ زَوْجٍ وَ إِخْوَةٍ لِأُمٍّ وَ أُخْتٍ لِأَبٍ فَتُعْطُونَ الزَّوْجَ النِّصْفَ ثَلَاثَةَ أَسْهُمٍ مِنْ سِتَّةٍ تَعُولُ إِلَى تِسْعَةٍ وَ الْأُمَّ السُّدُسَ وَ الْإِخْوَةَ مِنَ الْأُمِّ الثُّلُثَ وَ الْأُخْتَ مِنَ الْأَبِ النِّصْفَ ثَلَاثَةً يَرْتَفِعُ مِنْ سِتَّةٍ إِلَى تِسْعَةٍ
The man said to him-asws, ‘May Allah-azwj Keep you-asws well! How come we give the sister, the half, and we do not give anything to the male, even though she may have been a male?’ He-asws said: ‘You are saying with regards to a mother, and a husband, and a brother from the mother, and a sister from the father – the husband is given the half, and the mother (is given) the sixth, and the brother from the mother (is given) the third, and the sister from the father (is given) the half three, so you make these from nine (portions), and this is from six, so you raise it to nine’.
فَقَالَ كَذَلِكَ يَقُولُونَ فَقَالَ إِنْ كَانَتِ الْأُخْتُ أَخاً لِأَبٍ قَالَ لَيْسَ لَهُ شَيْءٌ فَقَالَ الرَّجُلُ لِأَبِي جَعْفَرٍ ع فَمَا تَقُولُ أَنْتَ رَحِمَكَ اللَّهُ قَالَ فَلَيْسَ لِلْإِخْوَةِ مِنَ الْأَبِ وَ الْأُمِّ وَ لَا لِلْإِخْوَةِ مِنَ الْأُمِّ وَ لَا لِلْإِخْوَةِ مِنَ الْأَبِ مَعَ الْأُمِّ شَيْءٌ
He-asws said, ‘It is like that which you are saying’. He said: ‘If the sister was a brother from the father?’ He-asws said: ‘There would be nothing for him’. The man said to Abu Ja’far-asws, ‘May Allah-azwj Make me to be sacrificed for you-asws! What are you-asws saying?’ He-asws said: ‘There is not for the brothers from the father and the mother, nor for the brothers from the mother, nor for the brother from the father, along with the mother, anything.[30]
باب 13 احتجاجات الصادق صلوات الله عليه على الزنادقة و المخالفين و مناظراته معهم
CHAPTER 13 – ARGUMENTATIONS OF AL-SADIQ-asws AGAINST THE ATHEISTS, AND THE ADVERSARIES, AND HIS-asws DEBATING WITH THEM
1- مع، معاني الأخبار الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ أَحْمَدَ عَنْ سُلَيْمَانَ بْنِ الْخَصِيبِ قَالَ حَدَّثَنِي الثِّقَةُ قَالَ حَدَّثَنَا أَبُو جُمُعَةَ رَحْمَةُ بْنُ صَدَقَةَ قَالَ: أَتَى رَجُلٌ مِنْ بَنِي أُمَيَّةَ وَ كَانَ زِنْدِيقاً جَعْفَرَ بْنَ مُحَمَّدٍ ع فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ المص أَيَّ شَيْءٍ أَرَادَ بِهَذَا وَ أَيُّ شَيْءٍ فِيهِ مِنَ الْحَلَالِ وَ الْحَرَامِ وَ أَيُّ شَيْءٍ فِيهِ مِمَّا يَنْتَفِعُ بِهِ النَّاسُ
‘Ma’any Al Akhbar’ – Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Ahmad Bin Ahmad, from Suleyman Bin Al Khaseyb, from Al Siqat, from Abu Jam’a Bin Sadaqa who said,
‘A man from the clan of Umayya, and he was an atheist, came to Ja’far-asws Bin Muhammad-asws and he said, ‘The Words of Allah-azwj Mighty and Majestic in His-azwj Book: Alif Lam Meem Suad [7:1], which thing is meant by this? And which thing is therein from the Permissible and the prohibited? And which thing is therein from what the people can benefit with?’
قَالَ فَاغْتَاظَ مِنْ ذَلِكَ جَعْفَرُ بْنُ مُحَمَّدٍ ع فَقَالَ أَمْسِكْ وَيْحَكَ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الْمِيمُ أَرْبَعُونَ وَ الصَّادُ تِسْعُونَ كَمْ مَعَكَ فَقَالَ الرَّجُلُ أَحَدٌ وَ ثَلَاثُونَ وَ مِائَةٌ
He (the narrator) said, ‘Ja’far-asws Bin Muhammad-asws was upset from that and he-asws said: ‘Woe be unto you! The ‘Alif’ is one, and the ‘Lam’ is thirty, and the ‘Meem’ is forty, and the ‘Suad’ is ninety’, how much is with you?’ The man said, ‘One hundred and thirty-one’.
فَقَالَ لَهُ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِذَا انْقَضَتْ سَنَةُ إِحْدَى وَ ثَلَاثِينَ وَ مِائَةٍ انْقَضَى مُلْكُ أَصْحَابِكَ
J’afar-asws Bin Muhammad-asws said to him: ‘When the year one hundred and thirty-one expires, the kingdom of your companion will expire’.
قَالَ فَنَظَرْنَا فَلَمَّا انْقَضَتْ سَنَةُ إِحْدَى وَ ثَلَاثِينَ وَ مِائَةٍ يَوْمَ عَاشُورَاءَ دَخَلَ الْمُسَوِّدَةُ الْكُوفَةَ وَ ذَهَبَ مُلْكُهُمْ
He (the narrator) said, ‘We awaited. When the year one hundred and thirty-one expired, on the day of Ashura ‘Al-Masouda’ (black banners?) entered Al-Kufa and their kingdom was gone’’.[31]
2- ج، الإحتجاج مِنْ سُؤَالِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ مَسَائِلَ كَثِيرَةٍ أَنْ قَالَ كَيْفَ يَعْبُدُ اللَّهَ الْخَلْقُ وَ لَمْ يَرَوْهُ
‘Al Ihtijaj’ – From the questions of the atheist who asked Abu Abdullah-asws many questions is that he said, ‘How can the people worship Allah-azwj and they don’t see Him-azwj?’
قَالَ ع رَأَتْهُ الْقُلُوبُ بِنُورِ الْإِيمَانِ وَ أَثْبَتَتْهُ الْعُقُولُ بِيَقَظَتِهَا إِثْبَاتَ الْعِيَانِ وَ أَبْصَرَتْهُ الْأَبْصَارُ بِمَا رَأَتْهُ مِنْ حُسْنِ التَّرْكِيبِ وَ إِحْكَامِ التَّأْلِيفِ ثُمَّ الرُّسُلِ وَ آيَاتِهَا وَ الْكُتُبِ وَ مُحْكَمَاتِهَا وَ اقْتَصَرَتِ الْعُلَمَاءُ عَلَى مَا رَأَتْ مِنْ عَظَمَتِهِ دُونَ رُؤْيَتِهِ
He-asws said: ‘The hearts see Him-azwj by the light of Eman, and the intellects affirm Him-azwj by the vigilance of the affirmation of the eyesight, and the sights visualise Him-azwj with what it sees from the excellence of the methodology and the wise composition, then the Rasools-as and their-as Signs, and the Books and its decisive Verses, and the scholars are deficient from His-azwj Magnificence besides Seeing Him-azwj’.
قَالَ أَ لَيْسَ هُوَ قَادِراً أَنْ يَظْهَرَ لَهُمْ حَتَّى يَرَوْهُ وَ يَعْرِفُوهُ فَيُعْبَدَ عَلَى يَقِينٍ قَالَ لَيْسَ لِلْمُحَالِ جَوَابٌ
He said, ‘Isn’t He-azwj Able upon appearing to them until they do see Him-azwj, and He-azwj Rises up, to He-azwj could be worshipped upon a certainty?’ He-asws said: ‘There isn’t any answer for the impossibility’.
قَالَ فَمِنْ أَيْنَ أَثْبَتَّ أَنْبِيَاءَ وَ رُسُلًا
He said, ‘From where can Prophets-as and Mursil (Messenger Prophets-as) be proved?’
قَالَ ع إِنَّا لَمَّا أَثْبَتْنَا أَنَّ لَنَا خَالِقاً صَانِعاً مُتَعَالِياً عَنَّا وَ عَنْ جَمِيعِ مَا خَلَقَ وَ كَانَ ذَلِكَ الصَّانِعُ حَكِيماً لَمْ يَجُزْ أَنْ يُشَاهِدَهُ خَلْقُهُ وَ لَا أَنْ يُلَامِسُوهُ وَ لَا أَنْ يُبَاشِرَهُمْ وَ يُبَاشِرُوهُ وَ يُحَاجَّهُمْ وَ يُحَاجُّوهُ ثَبَتَ أَنَّ لَهُ سُفَرَاءَ فِي خَلْقِهِ وَ عِبَادِهِ يَدُلُّونَهُمْ عَلَى مَصَالِحِهِمْ وَ مَنَافِعِهِمْ وَ مَا بِهِ بَقَاؤُهُمْ وَ فِي تَرْكِهِ فَنَاؤُهُمْ
He-asws said: ‘We, when we prove that there is a Creator for you, a Maker, Exalted from us, from the entirety of what is created, and that the Maker was Wise, not allowed that His-azwj creatures see Him-azwj, nor touch Him-azwj, nor He-azwj Communicate with them and they would communicate with Him-azwj, and He-azwj to Argue with them and they to argue with Him-azwj, it proves that there are ambassadors for Him-azwj among His-azwj creatures and His-azwj servants pointing them upon their correction and their benefits, and with what would be their survival and in leaving it would be their destruction.
فَثَبَتَ الْآمِرُونَ وَ النَّاهُونَ عَنِ الْحَكِيمِ الْعَلِيمِ فِي خَلْقِهِ وَ ثَبَتَ عِنْدَ ذَلِكَ أَنَّ لَهُ مُعَبِّرِينَ وَ هُمُ الْأَنْبِيَاءُ وَ صَفْوَتُهُ مِنْ خَلْقِهِ حُكَمَاءَ مُؤَدَّبِينَ بِالْحِكْمَةِ مَبْعُوثِينَ عَنْهُ مُشَارِكِينَ لِلنَّاسِ فِي أَحْوَالِهِمْ عَلَى مُشَارَكَتِهِمْ لَهُمْ فِي الْخَلْقِ وَ التَّرْكِيبِ مُؤَدِّينَ مِنْ عِنْدِ الْحَكِيمِ الْعَلِيمِ بِالْحِكْمَةِ وَ الدَّلَائِلِ وَ الْبَرَاهِينِ وَ الشَّوَاهِدِ مِنْ إِحْيَاءِ الْمَوْتَى وَ إِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ
Thus, it proves (the presence of) of the enjoiners and the forbidders on behalf of the Wise, the Knowing, among His-azwj creatures, and at that it proves that for Him-azwj there are saviours, and they are the Prophets-as, and His-azwj Elites from His-azwj creatures, wise ones, discipliners with the wisdom, Sent from Him-azwj, associating with the people in their states upon their associating for them among the creatures and the methodologies, fulfiller from the Wise, the Knowing, with the wisdom and the evidence and the proofs and the witnesses, ones who revived the dead, and cured the blind and the leper.
فَلَا تَخْلُو الْأَرْضُ مِنْ حُجَّةٍ يَكُونُ مَعَهُ عِلْمٌ يَدُلُّ عَلَى صِدْقِ مَقَالِ الرَّسُولِ وَ وُجُوبِ عَدَالَتِهِ
The earth will not be empty from a Divine Authority happening have such knowledge with him-asws, he-asws can evidence upon the truthfulness of the words of the Rasools-as and the obligation of His-azwj Justice’.
ثُمَّ قَالَ ع بَعْدَ ذَلِكَ نَحْنُ نَزْعُمُ أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةٍ وَ لَا تَكُونُ الْحُجَّةُ إِلَّا مِنْ عَقِبِ الْأَنْبِيَاءِ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ مِنْ غَيْرِ نَسْلِ الْأَنْبِيَاءِ وَ ذَلِكَ أَنَّ اللَّهَ تَعَالَى شَرَعَ لِبَنِي آدَمَ طَرِيقاً مُنِيراً وَ أَخْرَجَ مِنْ آدَمَ نَسْلًا طَاهِراً طَيِّباً أَخْرَجَ مِنْهُ الْأَنْبِيَاءَ وَ الرُّسُلَ هُمْ صَفْوَةُ اللَّهِ وَ خُلَّصُ الْجَوْهَرِ طُهِّرُوا فِي الْأَصْلَابِ وَ حُفِظُوا فِي الْأَرْحَامِ
Then he-asws said after that: ‘We-asws claim that the earth cannot be empty from a Divine Authority, not can a Divine Authority happen to be except from the posterity of the Prophets-as. Allah-azwj did not Send any Prophet-as at all from other than the lineage of the Prophets-as, and that is because Allah-azwj the Exalted Began a radiant path for the children of Adam-as, and Brought out from the Adam-as a clean, good lineage, Extracting from it the Prophets-as and the Mursils-as. They-as are the Elites of Allah-azwj and the pure gems, clean in the ribs and preserved in the wombs.
لَمْ يُصِبْهُمْ سِفَاحُ الْجَاهِلِيَّةِ وَ لَا شَابَ أَنْسَابَهُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهُمْ فِي مَوْضِعٍ لَا يَكُونُ أَعْلَى دَرَجَةً وَ شَرَفاً مِنْهُ فَمَنْ كَانَ خَازِنَ عِلْمِ اللَّهِ وَ أَمِينَ غَيْبِهِ وَ مُسْتَوْدَعَ سِرِّهِ وَ حُجَّتَهُ عَلَى خَلْقِهِ وَ تَرْجُمَانَهُ وَ لِسَانَهُ لَا يَكُونُ إِلَّا بِهَذِهِ الصِّفَةِ
Neither did foolishness of the ignorance hit them nor any mixture in their lineage, because Allah-azwj Mighty and Majestic Made them-asws in such a place, there does not happen to be any rank and nobility higher than it. The one who was a treasurer of the Knowledge of Allah-azwj, and trustworthy of His-azwj hidden matters, and holder of His-azwj Secrets, and His-azwj Divine Authority upon His-azwj creatures, and His-azwj interpreter, and His-azwj tongue, cannot happen to be except with these attributes.
فَالْحُجَّةُ لَا يَكُونُ إِلَّا مِنْ نَسْلِهِمْ يَقُومُ مَقَامَ النَّبِيِّ فِي الْخَلْقِ بِالْعِلْمِ الَّذِي عِنْدَهُ وَ وَرِثَهُ عَنِ الرَّسُولِ إِنْ جَحَدَهُ النَّاسُ سَكَتَ وَ كَانَ بَقَاءُ مَا عَلَيْهِ النَّاسُ قَلِيلًا مِمَّا فِي أَيْدِيهِمْ مِنْ عِلْمِ الرَّسُولِ عَلَى اخْتِلَافٍ مِنْهُمْ فِيهِ قَدْ أَقَامُوا بَيْنَهُمُ الرَّأْيَ وَ الْقِيَاسَ
Thus, the Divine Authority cannot happen to be except from their-asws lineages standing in the place of the Prophet-saww among the people with the knowledge which was with him-saww and having inherited it from the Rasools-as. If the people fight against him-asws, he-asws would be silent, and he-asws would preserve what is upon the few people from what is in their hands from the knowledge of the Rasools-as, upon the differing(s) from them regarding it. They established the opinions and the analogies between them.
إِنْ هُمْ أَقَرُّوا بِهِ وَ أَطَاعُوهُ وَ أَخَذُوا عَنْهُ ظَهَرَ الْعَدْلُ وَ ذَهَبَ الِاخْتِلَافُ وَ التَّشَاجُرُ وَ اسْتَوَى الْأَمْرُ وَ أَبَانَ الدِّينَ وَ غَلَبَ عَلَى الشَّكِّ الْيَقِينُ وَ لَا يَكَادُ أَنْ يُقِرَّ النَّاسُ بِهِ أَوْ يَحِقُّوا لَهُ بَعْدَ فَقْدِ الرَّسُولِ وَ مَا مَضَى رَسُولٌ وَ لَا نَبِيٌّ قَطُّ لَمْ يَخْتَلِفْ أُمَّتُهُ مِنْ بَعْدِهِ وَ إِنَّمَا كَانَ عِلَّةُ اخْتِلَافِهِمْ خِلَافَهُمْ عَلَى الْحُجَّةِ وَ تَرْكَهُمْ إِيَّاهُ
If they accept him-asws and obey him-asws and take from him-asws, the justice would appear, and the differing(s) and the fighting would go away, and the matters evened out, and the Religion will be clear, and the certainty will overcome the doubt, and most of the people would believe in him-asws or adhere with him-asws after losing the Rasool-saww, and neither a Rasool-as nor a Prophet-as expired at all his-asws community did not differ from after him-as. And rather, the reason for their differing(s) was their opposition against the Divine Authority and their leaving him-asws’ (the successor-as of the Prophet-saww).
قَالَ فَمَا يُصْنَعُ بِالْحُجَّةِ إِذَا كَانَ بِهَذِهِ الصِّفَةِ قَالَ قَدْ يُقْتَدَى بِهِ وَ يَخْرُجُ عَنْهُ الشَّيْءُ بَعْدَ الشَّيْءِ مِمَّا فِيهِ مَنْفَعَةُ الْخَلْقِ وَ صَلَاحُهُمْ
He said, ‘What should one do with the Divine Authority when he-asws was with this description?’ He-asws said: ‘They should follow him-asws, and he-asws would bring out from him-asws, the thing after the thing from what therein are benefits for the people and their correction.
فَإِنْ أَحْدَثُوا فِي دِينِ اللَّهِ شَيْئاً أَعْلَمَهُمْ وَ إِنْ زَادُوا فِيهِ أَخْبَرَهُمْ وَ إِنْ نَقَصُوا مِنْهُ شَيْئاً أَفَادَهُمْ
If they innovate anything in the Religion of Allah-azwj, he-asws would let them know, and if they increase in him, he-asws would inform them, and if they reduce anything from it, he-asws would secure it for them.
ثُمَّ قَالَ الزِّنْدِيقُ مِنْ أَيِّ شَيْءٍ خُلِقَ الْأَشْيَاءُ قَالَ ع لَا مِنْ شَيْءٍ فَقَالَ فَكَيْفَ يَجِيءُ مِنْ لَا شَيْءٍ شَيْءٌ قَالَ ع إِنَّ الْأَشْيَاءَ لَا تَخْلُو أَنْ تَكُونَ خُلِقَتْ مِنْ شَيْءٍ أَوْ مِنْ غَيْرِ شَيْءٍ فَإِنْ كَانَتْ خُلِقَتْ مِنْ شَيْءٍ كَانَ مَعَهُ فَإِنَّ ذَلِكَ الشَّيْءَ قَدِيمٌ وَ الْقَدِيمُ لَا يَكُونُ حَدِيثاً وَ لَا يَفْنَى وَ لَا يَتَغَيَّرُ وَ لَا يَخْلُو ذَلِكَ الشَّيْءُ مِنْ أَنْ يَكُونَ جَوْهَراً وَاحِداً وَ لَوْناً وَاحِداً
Then the atheist said, ‘From which thing are the things created?’ He-asws said: ‘Not from a thing’. He said, ‘Then how can a thing come from nothing?’ He-asws said: ‘The things are not empty from either being created from a thing, or from without a thing. If it were created from a thing, it would be with it, for that thing is more ancient, and the ancient cannot be newly occurring, nor perish, nor change, nor would that thing be devoid from being one essence, and one type.
فَمِنْ أَيْنَ جَاءَتْ هَذِهِ الْأَلْوَانُ الْمُخْتَلِفَةُ وَ الْجَوَاهِرُ الْكَثِيرَةُ الْمَوْجُودَةُ فِي هَذَا الْعَالَمِ مِنْ ضُرُوبٍ شَتَّى وَ مِنْ أَيْنَ جَاءَ الْمَوْتُ إِنْ كَانَ الشَّيْءُ الَّذِي أُنْشِئَتْ مِنْهُ الْأَشْيَاءُ حَيّاً أَوْ مِنْ أَيْنَ جَاءَتِ الْحَيَاةُ إِنْ كَانَ ذَلِكَ الشَّيْءُ مَيِّتاً وَ لَا يَجُوزُ أَنْ يَكُونَ مِنْ حَيٍّ وَ مَيِّتٍ قَدِيمَيْنِ لَمْ يَزَالا لِأَنَّ الْحَيَّ لَا يَجِيءُ مِنْهُ مَيِّتٌ وَ هُوَ لَمْ يَزَلْ حَيّاً وَ لَا يَجُوزُ أَيْضاً أَنْ يَكُونَ الْمَيِّتُ قَدِيماً لَمْ يَزَلْ بِمَا هُوَ بِهِ مِنَ الْمَوْتِ لِأَنَّ الْمَيِّتَ لَا قُدْرَةَ لَهُ وَ لَا بَقَاءَ
From where did these various types and numerous essences come from, the ones existing in this world, from various types? And from where did the dead come from, if it was the thing from which life grew from? Of, from where did the life come if that thing was dead? And it is not allowed that it happens to be that both alive and dead happen to be ancient, not ceasing to exist, because the life, dead cannot come from it and he does not cease to be alive, nor is it allowed as well that the dead happens to be ancient, not ceasing to exist with what it is with, from the dead, because the dead, there is neither any power for him nor a remaining’.
قَالَ فَمِنْ أَيْنَ قَالُوا إِنَّ الْأَشْيَاءَ أَزَلِيَّةٌ قَالَ هَذِهِ مَقَالَةُ قَوْمٍ جَحَدُوا مُدَبِّرَ الْأَشْيَاءِ فَكَذَّبُوا الرُّسُلَ وَ مَقَالَتَهُمْ وَ الْأَنْبِيَاءَ وَ مَا أَنْبَئُوا عَنْهُ وَ سَمَّوْا كُتُبَهُمْ أَسَاطِيرَ الْأَوَّلِينَ وَ وَضَعُوا لِأَنْفُسِهِمْ دِيناً بِآرَائِهِمْ وَ اسْتِحْسَانِهِمْ
He said, ‘From where are they saying that the things are eternal?’ He-asws said: ‘This is talk of a people who are rejecting management of the things, so they belied the Rasools-as and their-as words, and the Prophets-as of what they-as had informed about, and they named their-as Books as being stories of the former ones, and they placed a Religion with their own opinions and their satisfaction.
إِنَّ الْأَشْيَاءَ تَدُلُّ عَلَى حُدُوثِهِا مِنْ دَوَرَانِ الْفَلَكِ بِمَا فِيهِ وَ هِيَ سَبْعَةُ أَفْلَاكٍ وَ تَحَرَّكُ الْأَرْضُ وَ مَنْ عَلَيْهَا وَ انْقِلَابُ الْأَزْمِنَةِ وَ اخْتِلَافُ الْوَقْتِ وَ الْحَوَادِثُ الَّتِي تَحْدُثُ فِي الْعَالَمِ مِنْ زِيَادَةٍ وَ نُقْصَانٍ وَ مَوْتٍ وَ بَلًى وَ اضْطِرَارِ النَّفْسِ إِلَى الْإِقْرَارِ بِأَنَّ لَهَا صَانِعاً وَ مُدَبِّراً أَ مَا تَرَى الْحُلْوَ يَصِيرُ حَامِضاً وَ الْعَذْبَ مُرّاً وَ الْجَدِيدَ بَالِياً وَ كُلٌّ إِلَى تَغَيُّرٍ
The things evidence upon their own occurrence from the rotation of the planets with what is therein, and these are seven spheres, and movement of the earth and the ones upon it, and the turning of the eras, and interchange of the time and the occurrences which occur in the world from increase and reduction, and death, and afflictions, and the desperation of the soul to the acceptance that there is a Maker and a Manager for it. But, do you not see the sweet becoming sour and the fresh (becoming) bitter, and the new (becoming) old, and everything is (going) towards the change and the perishing?’
وَ فَنَاءٍ قَالَ فَلَمْ يَزَلْ صَانِعُ الْعَالَمِ عَالِماً بِالْأَحْدَاثِ الَّتِي أَحْدَثَهَا قَبْلَ أَنْ يُحْدِثَهَا قَالَ لَمْ يَزَلْ يَعْلَمُ فَخَلَقَ مَا عَلِمَ قَالَ أَ مُخْتَلِفٌ هُوَ أَمْ مُؤْتَلِفٌ قَالَ لَا يَلِيقُ بِهِ الِاخْتِلَافُ وَ لَا الِائْتِلَافُ إِنَّمَا يَخْتَلِفُ الْمُتَجَزِّئُ وَ يَأْتَلِفُ الْمُتَبَعِّضُ فَلَا يُقَالُ لَهُ مُؤْتَلِفٌ وَ لَا مُخْتَلِفٌ
He said, ‘Why did the Maker of the universe not cease with the new occurrences which are occurring from Bringing them into occurrence?’ He-asws said: ‘He-azwj did not cease to know, He-azwj Created what He-azwj Knew’. He said, ‘Is He-azwj separate or composed?’ He-asws said: ‘Neither can the separation nor the composition be appropriate for Him-azwj. But rather, He-azwj is different of the fragmentation, and a Composer of the parts, therefore it cannot be said to Him-azwj He-azwj is Composed nor separate’.
قَالَ فَكَيْفَ هُوَ اللَّهُ الْوَاحِدُ قَالَ وَاحِدٌ فِي ذَاتِهِ فَلَا وَاحِدَ كَوَاحِدٍ لِأَنَّ مَا سِوَاهُ مِنَ الْوَاحِدِ مُتَجَزِّئٌ وَ هُوَ تَبَارَكَ وَ تَعَالَى وَاحِدٌ لَا مُتَجَزِّئٌ وَ لَا يَقَعُ عَلَيْهِ الْعَدُّ
He said, ‘How is He-azwj Allah-azwj, the One?’ He-asws said: ‘One in His-azwj Self, so He-azwj is not one like the one, because whatever is besides Him-azwj from the One is a fragment, and He-azwj is Blessed and Exalted, One not a fragment, nor can the numbering fall upon Him-azwj’.
قَالَ فَلِأَيِّ عِلَّةٍ خَلَقَ الْخَلْقَ وَ هُوَ غَيْرُ مُحْتَاجٍ إِلَيْهِمْ وَ لَا مُضْطَرٍّ إِلَى خَلْقِهِمْ وَ لَا يَلِيقُ بِهِ الْعَبَثُ بِنَا قَالَ خَلَقَهُمْ لِإِظْهَارِ حِكْمَتِهِ وَ إِنْفَاذِ عِلْمِهِ وَ إِمْضَاءِ تَدْبِيرِهِ
He said, ‘For which reason did He-azwj Create the creation and He-azwj is without any need to them, nor is He-azwj desperate to Creating them, nor is the vanity with us appropriate with Him-azwj?’ He-asws said: ‘He-azwj Created them to Manifest His-azwj Wisdom, and Implementation of His-azwj Knowledge, and Accomplishment of His-azwj Management’.
قَالَ وَ كَيْفَ لَا يَقْتَصِرُ عَلَى هَذِهِ الدَّارِ فَيَجْعَلَهَا دَارَ ثَوَابِهِ وَ مُحْتَبَسَ عِقَابِهِ قَالَ إِنَّ هَذِهِ الدَّارَ دَارُ ابْتِلَاءٍ وَ مَتْجَرُ الثَّوَابِ وَ مُكْتَسَبُ الرَّحْمَةِ مُلِئَتْ آفَاتٍ وَ طُبِقَتْ شَهَوَاتٍ لِيَخْتَبِرَ فِيهَا عَبِيدَهُ بِالطَّاعَةِ فَلَا يَكُونُ دَارُ عَمَلٍ دَارَ جَزَاءٍ
He said, ‘Why does He-azwj not shorten upon this house (world) and Make it to be a house of His-azwj Rewards and a confinement of His-azwj Punishment?’ He-asws said: ‘This house (world) is the house of trials, and a shop for the Rewards, and earning of the Mercy, filled with calamities, and layers of the desires to be tested, therefore the house of work cannot happen to be a house of Recompense’.
قَالَ أَ فَمِنْ حِكْمَتِهِ أَنْ جَعَلَ لِنَفْسِهِ عَدُوّاً وَ قَدْ كَانَ وَ لَا عَدُوَّ لَهُ فَخَلَقَ كَمَا زَعَمْتَ إِبْلِيسَ فَسَلَّطَهُ عَلَى عَبِيدِهِ يَدْعُوهُمْ إِلَى خِلَافِ طَاعَتِهِ وَ يَأْمُرُهُمْ بِمَعْصِيَتِهِ وَ جَعَلَ لَهُ مِنَ الْقُوَّةِ كَمَا زَعَمْتَ يَصِلُ بِلُطْفِ الْحِيلَةِ إِلَى قُلُوبِهِمْ فَيُوَسْوِسُ إِلَيْهِمْ فَيُشَكِّكُهُمْ فِي رَبِّهِمْ وَ يُلَبِّسُ عَلَيْهِمْ دِينَهُمْ فَيُزِيلُهُمْ عَنْ مَعْرِفَتِهِ حَتَّى أَنْكَرَ قَوْمٌ لَمَّا وَسْوَسَ إِلَيْهِمْ رُبُوبِيَّتَهُ وَ عَبَدُوا سِوَاهُ فَلِمَ سَلَّطَ عَدُوَّهُ عَلَى عَبِيدِهِ وَ جَعَلَ لَهُ السَّبِيلَ إِلَى إِغْوَائِهِمْ
He said, ‘Is it from His-azwj Wisdom that He-azwj Makes enemies for Himself-azwj and there was no enemy for Him-azwj? As per your-asws claim, He-azwj Created Iblees-la and Caused him-la to overcome upon His-azwj servants calling them to oppose His-azwj obedience and instructing them with disobeying Him-azwj, and Made the strength for him-la just as you-asws claim, he-la can get the tricks to arrive with subtlety into their hearts, whispering to them, so they end up doubting in their Lord-azwj, and he-la confuses their Religion upon them, declining them from His-azwj recognition upon a group denied due to what was whispered to them (denying) His-azwj Lordship and they worshipped besides Him-azwj. Why did He-azwj Cause His-azwj enemy to overcome upon His-azwj servants, and Made the way for him-la to lure them?’
قَالَ إِنَّ هَذَا الْعَدُوَّ الَّذِي ذَكَرْتَ لَا يَضُرُّهُ عَدَاوَتُهُ وَ لَا يَنْفَعُهُ وَلَايَتُهُ عَدَاوَتُهُ لَا تُنْقِصُ مِنْ مُلْكِهِ شَيْئاً وَ وَلَايَتُهُ لَا تَزِيدُ فِيهِ شَيْئاً وَ إِنَّمَا يُتَّقَى الْعَدُوُّ إِذَا كَانَ فِي قُوَّةٍ يَضُرُّ وَ يَنْفَعُ إِنْ هَمَّ بِمُلْكٍ أَخَذَهُ أَوْ بِسُلْطَانٍ قَهَرَهُ
He-asws said: ‘This enemy which you mentioned, his-la enmity cannot harm Him-azwj, nor can his-la friendship benefit Him-azwj. His-la enmity cannot reduce anything from His-azwj kingdom, and his-la friendship cannot increase anything in it, and rather one fears the enemy when there was in him the strength to harm and benefit, if they take from a kingdom or coerced by authority.
فَأَمَّا إِبْلِيسُ فَعَبْدٌ خَلَقَهُ لِيَعْبُدَهُ وَ يُوَحِّدَهُ وَ قَدْ عَلِمَ حِينَ خَلْقِهِ مَا هُوَ وَ إِلَى مَا يَصِيرُ إِلَيْهِ فَلَمْ يَزَلْ يَعْبُدُهُ مَعَ مَلَائِكَتِهِ حَتَّى امْتَحَنَهُ بِسُجُودِ آدَمَ فَامْتَنَعَ مِنْ ذَلِكَ حَسَداً وَ شَقَاوَةً غَلَبَتْ عَلَيْهِ فَلَعَنَهُ عِنْدَ ذَلِكَ وَ أَخْرَجَهُ عَنْ صُفُوفِ الْمَلَائِكَةِ وَ أَنْزَلَهُ إِلَى الْأَرْضِ مَلْعُوناً مَدْحُوراً فَصَارَ عَدُوَّ آدَمَ وَ وُلْدِهِ بِذَلِكَ السَّبَبِ وَ مَا لَهُ مِنَ السَّلْطَنَةِ عَلَى وُلْدِهِ إِلَّا الْوَسْوَسَةَ وَ الدُّعَاءَ إِلَى غَيْرِ السَّبِيلِ وَ قَدْ أَقَرَّ مَعَ مَعْصِيَتِهِ لِرَبِّهِ بِرُبُوبِيَّتِهِ
As for Iblees-la, he-la is a servant He-azwj Created to worship Him-azwj and profess His-azwj Unity, and He-azwj Knew when He-azwj Created him-la what he-la is and to what he-la will be coming to. He-la did not cease worshipping Him-azwj along with the Angels until He-azwj Tested him-la with the Sajdah to Adam-as. He-la refused from that out of envy and wretchedness overcame upon him-la, so he-la was Cursed during that and thrown out from the rows of the Angels, and descended to the earth as an Accursed, Expelled. He-la became an enemy of Adam-as and his-as children due to that reason, and there is no authority for him-la upon his-as children except for the whispering and calling to another way, and he-la had accepted His-azwj Lordship along with his-la disobedience to his-la Lord-azwj’
قَالَ أَ فَيَصْلُحُ السُّجُودُ لِغَيْرِ اللَّهِ قَالَ لَا قَالَ فَكَيْفَ أَمَرَ اللَّهُ الْمَلَائِكَةَ بِالسُّجُودِ لآِدَمَ قَالَ إِنَّ مَنْ سَجَدَ بِأَمْرِ اللَّهِ سَجَدَ لِلَّهِ فَكَانَ سُجُودُهُ لِلَّهِ إِذَا كَانَ عَنْ أَمْرِ اللَّهِ
He said, ‘Is the Sajdah to other than Allah-azwj correct?’ He-asws said: ‘No’. He said, ‘Then how did Allah-azwj Command the Angels with the Sajdah to Adam-as?’ He-asws said: ‘One who performs Sajdah by the Command of Allah-azwj, so he has performed Sajdah to Allah-azwj. It was so that their Sajdah to him-as was to Allah-azwj when it was from the Command of Allah-azwj’.
قَالَ فَمِنْ أَيْنَ أَصْلُ الْكِهَانَةِ وَ مِنْ أَيْنَ يُخْبَرُ النَّاسُ بِمَا يَحْدُثُ قَالَ إِنَّ الْكِهَانَةَ كَانَتْ فِي الْجَاهِلِيَّةِ فِي كُلِّ حِينِ فَتْرَةٍ مِنَ الرُّسُلِ كَانَ الْكَاهِنُ بِمَنْزِلَةِ الْحَاكِمِ يَحْتَكِمُونَ إِلَيْهِ فِيمَا يَشْتَبِهُ عَلَيْهِمْ مِنَ الْأُمُورِ بَيْنَهُمْ فَيُخْبِرُهُمْ بِأَشْيَاءَ تَحْدُثُ
He said, ‘From where is the origin of the fortune-telling? And from where can he inform the people with what is to occur?’ He-asws said: ‘The fortune-telling used to be among the pre-Islamic Period during every period of interval from the Rasools-as. The fortune-teller used to be at the status of the judge they would be seeking the judgment to him regarding whatever was confusing upon them from the matters, and he would inform them with things to occur.
وَ ذَلِكَ فِي وُجُوهٍ شَتَّى مِنْ فِرَاسَةِ الْعَيْنِ وَ ذَكَاءِ الْقَلْبِ وَ وَسْوَسَةِ النَّفْسِ وَ فِطْنَةِ الرُّوحِ مَعَ قَذْفٍ فِي قَلْبِهِ لِأَنَّ مَا يَحْدُثُ فِي الْأَرْضِ مِنَ الْحَوَادِثِ الظَّاهِرَةِ فَذَلِكَ يَعْلَمُ الشَّيْطَانُ وَ يُؤَدِّيهِ إِلَى الْكَاهِنِ وَ يُخْبِرُهُ بِمَا يَحْدُثُ فِي الْمَنَازِلِ وَ الْأَطْرَافِ
And that is in various aspects – From the discernment of the eye, and intelligence of the heart, and whispering of the self, and acumen of the soul along with casting into his heart, because there is no occurrence in the earth from the apparent occurrences, so that is known to the Satan-la and he-la deposits it to the fortune-teller and informed him with what is to occur in the houses and the outskirts.
وَ أَمَّا أَخْبَارُ السَّمَاءِ فَإِنَّ الشَّيَاطِينَ كَانَتْ تَقْعُدُ مَقَاعِدَ اسْتِرَاقِ السَّمْعِ إِذْ ذَاكَ وَ هِيَ لَا تَحْجُبُ وَ لَا تُرْجَمُ بِالنُّجُومِ وَ إِنَّمَا مُنِعَتْ مِنِ اسْتِرَاقِ السَّمْعِ لِئَلَّا يَقَعَ فِي الْأَرْضِ سَبَبٌ يُشَاكِلُ الْوَحْيَ مِنْ خَبَرِ السَّمَاءِ وَ لُبِسَ عَلَى أَهْلِ الْأَرْضِ مَا جَاءَهُمْ عَنِ اللَّهِ لِإِثْبَاتِ الْحُجَّةِ وَ نَفْيِ الشَّبَهِ
As for the news of the sky, the Satans-la used to sit in the sitting to steal the hearing whenever that happened, and they were neither blocked nor pelted by the (shooting) stars, and rather they were prevented from stealing the hearing lest there would occur in the earth a cause identical to the Revelation from the news of the sky, and confusion upon the people of the earth what comes to them from Allah-azwj to prove the argument and negate the doubts.
وَ كَانَ الشَّيْطَانُ يَسْتَرِقُّ الْكَلِمَةَ الْوَاحِدَةَ مِنْ خَبَرِ السَّمَاءِ بِمَا يَحْدُثُ مِنَ اللَّهِ فِي خَلْقِهِ فَيَخْتَطِفُهَا ثُمَّ يَهْبِطُ بِهَا إِلَى الْأَرْضِ فَيَقْذِفُهَا إِلَى الْكَاهِنِ فَإِذَا قَدْ زَادَ مِنْ كَلِمَاتٍ عِنْدَهُ فَيَخْتَلِطُ الْحَقُّ بِالْبَاطِلِ فَمَا أَصَابَ الْكَاهِنَ مِنْ خَبَرٍ مِمَّا كَانَ يُخْبِرُ بِهِ فَهُوَ مَا أَدَّاهُ إِلَيْهِ شَيْطَانُهُ مِمَّا سَمِعَهُ وَ مَا أَخْطَأَ فِيهِ فَهُوَ مِنْ بَاطِلِ مَا زَادَ فِيهِ
And the Satan-la used to steal the one phrase from the news of the sky of what was to occur from Allah-azwj among His-azwj creatures, so he-la would snatch it, then descend with it to the earth and cast it to the fortune-teller. So, when there as an increase from the phrases with him-la, he-la would mix the truth with the falsehood. Thus, whatever the fortune-teller got right from the news from whatever he used to inform with, it was what was deposited to him from his Satan-la from what he-la had heard, and whatever he was mistaken with, it is from the falsehood when there was an addition in it.
فَمُذْ مُنِعَتِ الشَّيَاطِينُ عَنِ اسْتِرَاقِ السَّمْعِ انْقَطَعَتِ الْكِهَانَةُ وَ الْيَوْمَ إِنَّمَا تُؤَدِّي الشَّيَاطِينُ إِلَى كَهَّانِهَا أَخْبَاراً لِلنَّاسِ مِمَّا يَتَحَدَّثُونَ بِهِ وَ مَا يُحَدِّثُونَهُ وَ الشَّيَاطِينُ تُؤَدِّي إِلَى الشَّيَاطِينِ مَا يَحْدُثُ فِي الْعَبْدِ مِنَ الْحَوَادِثِ مِنْ سَارِقٍ سَرَقَ وَ قَاتِلٍ قَتَلَ وَ غَائِبٍ غَابَ وَ هُمْ بِمَنْزِلَةِ النَّاسِ أَيْضاً صَدُوقٌ وَ كَذُوبٌ
When the Satans-la were prevented from stealing the hearing, the fortune-telling was cut off, and today, rather the Satans-asws deposit to their fortune-tellers the news of the people from what would be occurring with and what they would be innovating, and the Satans-la deposit to the Satans-la what is to occur among the servants from the new occurrences, from the theft of the thief, and killing of a killers, and absence of an absentee, and they are at the status of the people as well, speaking the truth and lying’.
فَقَالَ كَيْفَ صَعِدَتِ الشَّيَاطِينُ إِلَى السَّمَاءِ وَ هُمْ أَمْثَالُ النَّاسِ فِي الْخِلْقَةِ وَ الْكَثَافَةِ وَ قَدْ كَانُوا يَبْنُونَ لِسُلَيْمَانَ بْنِ دَاوُدَ مِنَ الْبِنَاءِ مَا يَعْجِزُ عَنْهُ وُلْدُ آدَمَ
He said, ‘How do the Satans-la ascend to the sky and they are like the people in the creation (bodies) and the density, and they used to build for Suleyman-as Bin Dawood-as from the buildings which the children of Adam-as were unable from?’
قَالَ غَلَّظُوا لِسُلَيْمَانَ كَمَا سُخِّرُوا وَ هُمْ خَلْقٌ رَقِيقٌ غِذَاؤُهُمُ التَّنَسُّمُ وَ الدَّلِيلُ عَلَى ذَلِكَ صُعُودُهُمْ إِلَى السَّمَاءِ لِاسْتِرَاقِ السَّمْعِ وَ لَا يَقْدِرُ الْجِسْمُ الْكَثِيفُ عَلَى الِارْتِقَاءِ إِلَيْهَا إِلَّا بِسُلَّمٍ أَوْ سَبَبٍ
He-asws said: ‘They were thickened (dense) for Suleyman-as just as they were subdued, and they are a delicate creation (body), their food is tasteless, and the evidence upon that is they ascending to the sky to steal the hearing, and the thick body is not able upon the rising to it, except by a route of ascent or means’.
قَالَ فَأَخْبِرْنِي عَنِ السِّحْرِ مَا أَصْلُهُ وَ كَيْفَ يَقْدِرُ السَّاحِرُ عَلَى مَا يُوصَفُ مِنْ عَجَائِبِهِ وَ مَا يَفْعَلُ
He said, ‘Inform me about the sorcery, what is its origin? And how is the sorcerer able upon what is depicted from his wonders and what he does?’
قَالَ إِنَّ السِّحْرَ عَلَى وُجُوهٍ شَتَّى وَجْهٌ مِنْهَا بِمَنْزِلَةِ الطِّبِّ كَمَا أَنَّ الْأَطِبَّاءَ وَضَعُوا لِكُلِّ دَاءٍ دَوَاءً فَكَذَلِكَ عِلْمُ السِّحْرِ احْتَالُوا لِكُلِّ صِحَّةٍ آفَةً وَ لِكُلِّ عَافِيَةٍ عَاهَةً وَ لِكُلِّ مَعْنًى حِيلَةً وَ نَوْعٌ مِنْهُ آخَرُ خَطْفَةٌ وَ سُرْعَةٌ وَ مَخَارِيقُ وَ خِفَّةٌ وَ نَوْعٌ مِنْهُ مَا يَأْخُذُ أَوْلِيَاءُ الشَّيَاطِينِ عَنْهُمْ
He-asws said: ‘The sorcery is upon various aspects – an aspect from it is at the status of the doctor, just as the physicians place a medicine for every illness, similar to that is the knowledge of the sorcery, to the extent that they come the affliction for every health, and for every wellbeing, an affliction, and for every meaning, a trick. And there is another type from it is the snatching, and the quickness, and theft, and lightening (of work). And there is a type from it what the friends of the Satans-la take from them’.
قَالَ فَمِنْ أَيْنَ عَلِمَ الشَّيَاطِينُ السِّحْرَ قَالَ مِنْ حَيْثُ عَرَفَ الْأَطِبَّاءُ الطِّبَّ بَعْضُهُ تَجْرِبَةٌ وَ بَعْضُهُ عِلَاجٌ
He said, ‘From where did the Satans-la learn the sorcery?’ He-asws said: ‘From where the physicians learnt the medicine. Some of it is experimentation and part of it is healing’.
قَالَ فَمَا تَقُولُ فِي الْمَلَكَيْنِ هَارُوتَ وَ مَارُوتَ وَ مَا يَقُولُ النَّاسُ بِأَنَّهُمَا يُعَلِّمَانِ النَّاسَ السِّحْرَ
What are you-asws saying regarding the two Angels – Harut and Marut, and what the people are saying that they taught sorcery to the people?’
قَالَ إِنَّهُمَا مَوْضِعُ ابْتِلَاءٍ وَ مَوْقِفُ فِتْنَةٍ تَسْبِيحُهُمَا الْيَوْمَ لَوْ فَعَلَ الْإِنْسَانُ كَذَا وَ كَذَا لَكَانَ كَذَا وَ لَوْ يُعَالِجُ بِكَذَا وَ كَذَا لَصَارَ كَذَا أَصْنَافَ سِحْرٍ فَيَتَعَلَّمُونَ مِنْهُما مَا يَخْرُجُ عَنْهُمَا فَيَقُولَانِ لَهُمْ إِنَّما نَحْنُ فِتْنَةٌ فَلَا تَأْخُذُوا عَنَّا مَا يَضُرُّكُمْ وَ لَا يَنْفَعُكُمْ
He-asws said: ‘These two (Angels) were a place of trial and pausing of Fitna. Their chanting was, ‘Today, if the human being does such and such, such would happen, and if he treats with such and such, such would come to be’, being types of sorcery. They learnt from them whatever came out from them, and they (Angels) were saying to them, ‘But rather, we are a Fitna, therefore do not take from us what would harm you nor benefit you’’.
قَالَ أَ فَيَقْدِرُ السَّاحِرُ أَنْ يَجْعَلَ الْإِنْسَانَ بِسِحْرِهِ فِي صُورَةِ الْكَلْبِ وَ الْحِمَارِ أَوْ غَيْرِ ذَلِكَ
He said, ‘Is the sorcerer able upon making (transforming) the human being, by his sorcery, to be in the image of the dog, and the donkey, or other than that?’
قَالَ هُوَ أَعْجَزُ مِنْ ذَلِكَ وَ أَضْعَفُ مِنْ أَنْ يُغَيِّرَ خَلْقَ اللَّهِ إِنَّ مَنْ أَبْطَلَ مَا رَكَّبَهُ اللَّهُ وَ صَوَّرَهُ وَ غَيَّرَهُ فَهُوَ شَرِيكٌ لِلَّهِ فِي خَلْقِهِ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً لَوْ قَدَرَ السَّاحِرُ عَلَى مَا وَصَفْتَ لَدَفَعَ عَنْ نَفْسِهِ الْهُمُومَ وَ الْآفَةَ وَ الْأَمْرَاضَ وَ لَنَفَى الْبَيَاضَ عَنْ رَأْسِهِ وَ الْفَقْرَ عَنْ سَاحَتِهِ
He-asws said: ‘He is unable from that and too weak from changing the creation of Allah-azwj. The one who can invalidate what Allah-azwj has Installed and Imaged and changes it, then he is an associate of Allah-azwj in His-azwj Creation. Exalted is He-azwj from that, Lofty, Great. If the sorcerer was able upon what you described, he would have repelled the worries and the affliction and the sicknesses from himself, and would have negated the whiteness from his head, and the poverty from his courtyard.
وَ إِنَّ مِنْ أَكْبَرِ السِّحْرِ النَّمِيمَةَ يُفَرَّقُ بِهَا بَيْنَ الْمُتَحَابِّينَ وَ يَجْلِبُ الْعَدَاوَةَ عَلَى الْمُتَصَافِّينَ وَ يُسْفَكُ بِهَا الدِّمَاءُ وَ يُهْدَمُ بِهَا الدُّورُ وَ يَكْشِفُ السُّتُورَ وَ النَّمَّامُ أَشَرُّ مَنْ وَطِئَ عَلَى الْأَرْضِ بِقَدَمٍ فَأَقْرَبُ أَقَاوِيلِ السِّحْرِ مِنَ الصَّوَابِ أَنَّهُ بِمَنْزِلَةِ الطِّبِ إِنَّ السَّاحِرَ عَالَجَ الرَّجُلَ فَامْتَنَعَ مِنْ مُجَامَعَةِ النِّسَاءِ فَجَاءَ الطَّبِيبُ فَعَالَجَهُ بِغَيْرِ ذَلِكَ الْعِلَاجِ فَأُبْرِئَ
And that the greatest of the sorcery is the tale-bearing (gossiping), separating by it between the two beloved ones, and bringing the enmity upon the two reconciled ones, and spilling the blood by it, and demolishing the houses by it, and removing the veils, and the gossiper is the evilest of the ones treading upon the earth by their feet. The closest of the utterances of the sorcerer from the correctness is that he is at the status of the physician. The sorcerer treats the man and prevents him from copulating with the women, and the physician comes and treats him with other than that treatment, and he is cured’.
قَالَ فَمَا بَالُ وُلْدِ آدَمَ فِيهِمْ شَرِيفٌ وَ وَضِيعٌ قَالَ الشَّرِيفُ الْمُطِيعُ وَ الْوَضِيعُ الْعَاصِي
He said, ‘What is the matter, among the children of Adam-as there are nobles and ignoble?’ He-asws said: ‘The noble is the obedient one (to Allah-azwj), and the ignoble is the disobedient one’.
قَالَ أَ لَيْسَ فِيهِمْ فَاضِلٌ وَ مَفْضُولٌ قَالَ إِنَّمَا يَتَفَاضَلُونَ بِالتَّقْوَى قَالَ فَتَقُولُ إِنَّ وُلْدَ آدَمَ كُلَّهُمْ سَوَاءٌ فِي الْأَصْلِ لَا يَتَفَاعَلُونَ إِلَّا بِالتَّقْوَى قَالَ نَعَمْ إِنِّي وَجَدْتُ أَصْلَ الْخَلْقِ التُّرَابَ وَ الْأَبَ آدَمَ وَ الْأُمَّ حَوَّاءَ خَلَقَهُمْ إِلَهٌ وَاحِدٌ وَ هُمْ عَبِيدُهُ
He said, ‘Isn’t there among them a meritorious one and a shameful (de-merited) one?’ He-asws said: ‘Are you saying that the children of Adam-as, all of them are equal in the origin, not being meritorious except by the piety?’ He said, ‘Yes I find the origin of the people as soil (dust), and the father is Adam-as, and the mother is Hawwa-as. One God-azwj Created them and they are His-azwj servants’.
إِنَّ اللَّهَ عَزَّ وَ جَلَّ اخْتَارَ مِنْ وُلْدِ آدَمَ أُنَاساً طُهْرٌ مِيلَادُهُمْ وَ طَيِّبٌ أَبْدَانُهُمْ وَ حَفِظَهُمْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ أَخْرَجَ مِنْهُمُ الْأَنْبِيَاءَ وَ الرُّسُلَ فَهُمْ أَزْكَى فُرُوعِ آدَمَ فَعَلَ ذَلِكَ لَا لِأَمْرٍ اسْتَحَقُّوهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَكِنْ عَلِمَ اللَّهُ مِنْهُمْ حِينَ ذَرَأَهُمْ أَنَّهُمْ يُطِيعُونَهُ وَ يَعْبُدُونَهُ وَ لَا يُشْرِكُونَ بِهِ شَيْئاً
(He-asws said): ‘Allah-azwj Mighty and Majestic Chose some people from the children of Adam-as as being of clean birth, and good of bodies, and Protected them in the ribs of the men and wombs of the women. He-azwj Extracted from them, the Prophets-as and the Mursils-as. Thus, they are the purest of the branch of Adam-as. That was done, not for a Command deserving from Allah-azwj Mighty and Majestic, but Allah-azwj Knew from them when He-azwj Made them as particles, that they would be obeying Him-azwj and worshipping Him-azwj, and they will not be associating anything with Him-azwj.
فَهَؤُلَاءِ بِالطَّاعَةِ نَالُوا مِنَ اللَّهِ الْكَرَامَةَ وَ الْمَنْزِلَةَ الرَّفِيعَةَ عِنْدَهُ وَ هَؤُلَاءِ الَّذِينَ لَهُمُ الشَّرَفُ وَ الْفَضْلُ وَ الْحَسَبُ وَ سَائِرُ النَّاسِ سَوَاءٌ إِلَّا مَنِ اتَّقَى اللَّهَ أَكْرَمَهُ وَ مَنْ أَطَاعَهُ أَحَبَّهُ وَ مَنْ أَحَبَّهُ لَمْ يُعَذِّبْهُ بِالنَّارِ
Thus, they by their obedience, attained from Allah-azwj the prestige and the lofty status in His-azwj Presence, and they are those, for them is the nobility, and the merit, and the affiliation, while the rest of the people are equal except that the one who is pious Allah-azwj will Honour him, and one who obeys Him-azwj, He-azwj will Love him, and one who loves Him-azwj, He-azwj will not Punish him with the Fire’.
قَالَ فَأَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ كَيْفَ لَمْ يَخْلُقِ الْخَلْقَ كُلَّهُمْ مُطِيعِينَ مُوَحِّدِينَ وَ كَانَ عَلَى ذَلِكَ قَادِراً
He said, ‘Inform me about Allah-azwj Mighty and Majestic, how come He-azwj did not Create all the creatures as obedience, Unitarians, although He-azwj was Able upon that?’
قَالَ ع لَوْ خَلَقَهُمْ مُطِيعِينَ لَمْ يَكُنْ لَهُمْ ثَوَابٌ لِأَنَّ الطَّاعَةَ إِذاً مَا كَانَتْ فِعْلَهُمْ وَ لَمْ تَكُنْ جَنَّةٌ وَ لَا نَارٌ وَ لَكِنْ خَلَقَ خَلْقَهُ فَأَمَرَهُمْ بِطَاعَتِهِ وَ نَهَاهُمْ عَنْ مَعْصِيَتِهِ وَ احْتَجَّ عَلَيْهِمْ بِرُسُلِهِ وَ قَطَعَ عُذْرَهُمْ بِكُتُبِهِ لِيَكُونُوا هُمُ الَّذِينَ يُطِيعُونَ وَ يَعْصُونَ وَ يَسْتَوْجِبُونَ بِطَاعَتِهِمْ لَهُ الثَّوَابَ وَ بِمَعْصِيَتِهِمْ إِيَّاهُ الْعِقَابَ
He-asws said: ‘If He-azwj had Created them as obedience, there would not be any Rewards for them when the obedience was not their deed, and the Paradise and Hell would not exist. But, He-azwj Created them and Commanded them with obeying Him-azwj, and Forbade them from disobeying Him-azwj, and Argued upon them with His-azwj Rasools-as and cut off their excuses by His-azwj Books for them to be the one who are obeying and disobeying, and Obligating the Rewards due to their obedience and the Punishments due to their disobeying Him-azwj’.
قَالَ فَالْعَمَلُ الصَّالِحُ مِنَ الْعَبْدِ هُوَ فِعْلُهُ وَ الْعَمَلُ الشَّرُّ مِنَ الْعَبْدِ هُوَ فِعْلُهُ قَالَ الْعَمَلُ الصَّالِحُ الْعَبْدُ يَفْعَلُهُ وَ اللَّهُ بِهِ أَمَرَهُ وَ الْعَمَلُ الشَّرُّ الْعَبْدُ يَفْعَلُهُ وَ اللَّهُ عَنْهُ نَهَاهُ
He said, ‘The righteous deed from the servant, is it his deed? And the evil deed from the servant, is it his deed?’ He-asws said: ‘The righteous deed the servant does, and Allah-azwj has Commanded him with it, and the evil deed the servant does, and Allah-azwj has Forbidden him from it’.
قَالَ أَ لَيْسَ فِعْلُهُ بِالْآلَةِ الَّتِي رَكَّبَهَا فِيهِ قَالَ نَعَمْ وَ لَكِنْ بِالْآلَةِ الَّتِي عَمِلَ بِهَا الْخَيْرَ قَدَرَ بِهَا عَلَى الشَّرِّ الَّذِي نَهَاهُ عَنْهُ
He said, ‘Isn’t his deed by the instruments which He-azwj Installed inside him?’ He-asws said: ‘Yes, but by the instruments by which he does the good with it, he is able upon the evil with these, which He-azwj has Forbidden him from’.
قَالَ فَإِلَى الْعَبْدِ مِنَ الْأَمْرِ شَيْءٌ قَالَ مَا نَهَاهُ اللَّهُ عَنْ شَيْءٍ إِلَّا وَ قَدْ عَلِمَ أَنَّهُ يُطِيقُ تَرْكَهُ وَ لَا أَمَرَهُ بِشَيْءٍ إِلَّا وَ قَدْ عَلِمَ أَنَّهُ يَسْتَطِيعُ فِعْلَهُ لِأَنَّهُ لَيْسَ مِنْ صِفَتِهِ الْجَوْرُ وَ الْعَبَثُ وَ الظُّلْمُ وَ تَكْلِيفُ الْعِبَادِ مَا لَا يُطِيقُونَ
He said, ‘Is there anything from the matter to the servant?’ He-asws said: ‘Allah-azwj Forbade has not Forbidden him from anything except and he knows that he is able to leave it, nor did He-azwj Command him with anything except and he knows that he has the capacity to do it, because it is not from His-azwj Attributes, the tyranny, and the vanity, and the injustice, and encumbering the servants what they cannot endure’.
قَالَ فَمَنْ خَلَقَهُ اللَّهُ كَافِراً يَسْتَطِيعُ الْإِيمَانَ وَ لَهُ عَلَيْهِ بِتَرْكِهِ الْإِيمَانَ حُجَّةٌ
He said, ‘The one whom Allah-azwj Creates as a Kafir has the capacity for the Eman and for him there is an argument to leave the Eman?’
قَالَ ع إِنَّ اللَّهَ خَلَقَ خَلْقَهُ جَمِيعاً مُسْلِمِينَ أَمَرَهُمْ وَ نَهَاهُمْ وَ الْكُفْرُ اسْمٌ يَلْحَقُ الْفِعْلَ حِينَ يَفْعَلُهُ الْعَبْدُ وَ لَمْ يَخْلُقِ اللَّهُ الْعَبْدَ حِينَ خَلَقَهُ كَافِراً إِنَّهُ إِنَّمَا كَفَرَ مِنْ بَعْدِ أَنْ بَلَغَ وَقْتاً لَزِمَتْهُ الْحُجَّةُ مِنَ اللَّهِ تَعَالَى فَعَرَضَ عَلَيْهِ الْحَقَّ فَجَحَدَهُ فَبِإِنْكَارِ الْحَقِّ صَارَ كَافِراً
He-asws said: ‘Allah-azwj Created His-azwj Creatures altogether as submitters. He-azwj Commanded them and Forbad them. And the Kufr is a name attached to the deed when the servant does it. And Allah-azwj did not Create the servant as a Kafir when He-azwj Created him, but rather is from after it reaches a time the Argument from Allah-azwj the Exalted is Necessitated on him. The truth is presented to him, but he rejects it, thus due to his denial of the truth, he becomes a Kafir’.
قَالَ فَيَجُوزُ أَنْ يُقَدِّرَ عَلَى الْعَبْدِ الشَّرَّ وَ يَأْمُرَهُ بِالْخَيْرِ وَ هُوَ لَا يَسْتَطِيعُ الْخَيْرَ أَنْ يَعْمَلَهُ وَ يُعَذِّبَهُ عَلَيْهِ
He said, ‘Is it allowed that the servant is able upon the evil, and He-azwj is Commanded with the good, and he has no capacity for the good that he does it, and he would be Punished upon it?’
قَالَ إِنَّهُ لَا يَلِيقُ بِعَدْلِ اللَّهِ وَ رَأْفَتِهِ أَنْ يُقَدِّرَ عَلَى الْعَبْدِ الشَّرَّ وَ يُرِيدَهُ مِنْهُ ثُمَّ يَأْمُرَهُ بِمَا يَعْلَمُ أَنَّهُ لَا يَسْتَطِيعُ أَخْذَهُ وَ الِانْتِزَاعَ عَمَّا لَا يَقْدِرُ عَلَى تَرْكِهِ ثُمَّ يُعَذِّبَهُ عَلَى تَرْكِهِ أَمْرَهُ الَّذِي عَلِمَ أَنَّهُ لَا يَسْتَطِيعُ أَخْذَهُ
He-asws said: ‘It is not befitting with the Justice of Allah-azwj and His-azwj Compassion that He-azwj Enables the evil upon the servant and Wants it from him, then He-azwj Commands him with what He-azwj Knows that he has no capacity to take it, and the Seizing of what he has no ability to leave it, then He-azwj Punishes him upon his leaving His-azwj Command which He-azwj Knows that he has no capacity to take it’.
قَالَ فَبِمَا ذَا اسْتَحَقَّ الَّذِينَ أَغْنَاهُمْ وَ أَوْسَعَ عَلَيْهِمْ مِنْ رِزْقِهِ الْغِنَى وَ السَّعَةَ وَ بِمَا ذَا اسْتَحَقَّ الْفُقَرَاءُ التَّقْتِيرَ وَ الضِّيقَ
He said, ‘Then, by what are they, those whom He-azwj Enriches and Expands his sustenance upon them, deserving the riches and the affluence? And by what are the poor ones (deserving) the rationing and the straightness?’
قَالَ اخْتَبَرَ الْأَغْنِيَاءَ بِمَا أَعْطَاهُمْ لِيَنْظُرَ كَيْفَ شُكْرُهُمْ وَ الْفُقَرَاءَ إِنَّمَا مَنَعَهُمْ لِيَنْظُرَ كَيْفَ صَبْرُهُمْ وَ وَجْهٌ آخَرُ أَنَّهُ عَجَّلَ لِقَوْمٍ فِي حَيَاتِهِمْ وَ لِقَوْمٍ آخَرَ لِيَوْمِ حَاجَتِهِمْ إِلَيْهِ وَ وَجْهٌ آخَرُ أَنَّهُ عَلِمَ احْتِمَالَ كُلِّ قَوْمٍ فَأَعْطَاهُمْ عَلَى قَدْرِ احْتِمَالِهِمْ
He-asws said: ‘To examine the rich with what He-azwj Gives them, to Look at how they are thanking Him-azwj, and the poor ones, He-azwj rather Prevented them to Look at how is their patience. Another perspective is He-azwj Hastens for a people during their lifetime, and for another people He-azwj Delays to a day of their need to Him-azwj. And another perspective is, He-azwj Knows the potential (endurance) of every people, so He-azwj Gives them upon a measure of their potential (to endure).
وَ لَوْ كَانَ الْخَلْقُ كُلُّهُمْ أَغْنِيَاءَ لَخَرِبَتِ الدُّنْيَا وَ فَسَدَ التَّدْبِيرُ وَ صَارَ أَهْلُهَا إِلَى الْفَنَاءِ وَ لَكِنْ جَعَلَ بَعْضَهُمْ لِبَعْضٍ عَوْناً وَ جَعَلَ أَسْبَابَ أَرْزَاقِهِمْ فِي ضُرُوبِ الْأَعْمَالِ وَ أَنْوَاعِ الصِّنَاعَاتِ وَ ذَلِكَ أَدْوَمُ فِي الْبَقَاءِ وَ أَصَحُّ فِي التَّدْبِيرِ ثُمَّ اخْتَبَرَ الْأَغْنِيَاءَ بِاسْتِعْطَافِ الْفُقَرَاءِ كُلُّ ذَلِكَ لُطْفٌ وَ رَحْمَةٌ مِنَ الْحَكِيمِ الَّذِي لَا يُعَابُ تَدْبِيرُهُ
And if all of the people were rich, the world would be ruined, and the management would be spoilt, and its people would come to annihilation. But, He-azwj Made assistance for some with some, and Made causes of their sustenance in a variety of works and types of manufacturing, and that is a perpetuation regarding the survival and correct regarding the management. Then He-azwj Examines the rich for their kindness with the poor. All that is Kindness and Mercy from the Wise Whose Management cannot be faulted.
قَالَ فَمَا اسْتَحَقَّ الطِّفْلَ الصَّغِيرَ مَا يُصِيبُهُ مِنَ الْأَوْجَاعِ وَ الْأَمْرَاضِ بِلَا ذَنْبٍ عَمِلَهُ وَ لَا جُرْمٍ سَلَفَ مِنْهُ
He said, ‘With what is the small child deserving what afflicts him from the pains and the sicknesses without having sinned in his deeds nor any crime preceding from him?’
قَالَ إِنَّ الْمَرَضَ عَلَى وُجُوهٍ شَتَّى مَرَضُ بَلْوَى وَ مَرَضُ الْعُقُوبَةِ وَ مَرَضٌ جُعِلَ عَلَيْهِ الْفَنَاءُ وَ أَنْتَ تَزْعُمُ أَنَّ ذَلِكَ مِنْ أَغْذِيَةٍ رَدِيئَةٍ وَ أَشْرِبَةٍ وَبِيئَةٍ أَوْ مِنْ عِلَّةٍ كَانَتْ بِأُمِّهِ وَ تَزْعُمُ أَنَّ مَنْ أَحْسَنَ السِّيَاسَةَ لِبَدَنِهِ وَ أَجْمَلَ النَّظَرَ فِي أَحْوَالِ نَفْسِهِ وَ عَرَفَ الضَّارَّ مِمَّا يَأْكُلُ مِنَ النَّافِعِ لَمْ يَمْرَضْ وَ تَمِيلُ فِي قَوْلِكَ إِلَى مَنْ يَزْعُمُ أَنَّهُ لَا يَكُونُ الْمَرَضُ وَ الْمَوْتُ إِلَّا مِنَ المَطْعَمِ وَ الْمَشْرَبِ
He-asws said: ‘The illness is upon a variety of aspects – Illness of trial, and illness of the Punishment, and illness Made to be (a reason for) the death, and you claim that, that is from poor food intake, and polluted water, or from an illness which was with its mother, and you claim that one who is good with the grooming of his body and beauty of the looks in the states of his self, and he knows the harmful from what he eats from the beneficial would not fall sick, and you incline in your words to the one who claims that neither the sickness nor the death happens except from the food and the drink.
قَدْ مَاتَ أَرَسْطَاطَالِيسُ مُعَلِّمُ الْأَطِبَّاءِ وَ أَفْلَاطوُنُ رَئِيسُ الْحُكَمَاءِ وَ جَالِينُوسُ شَاخَ وَ دَقَّ بَصَرُهُ وَ مَا دَفَعَ الْمَوْتَ حِينَ نَزَلَ بِسَاحَتِهِ وَ لَمْ يَأْلُوا حِفْظَ نَفْسِهِمْ وَ النَّظَرَ لِمَا يُوَافِقُهَا كَمْ مِنْ مَرِيضٍ قَدْ زَادَهُ الْمُعَالِجُ سُقْماً وَ كَمْ مِنْ طَبِيبٍ عَالِمٍ وَ بَصِيرٍ بِالْأَدْوَاءِ وَ الْأَدْوِيَةِ مَاهِرٍ مَاتَ وَ عَاشَ الْجَاهِلُ بِالطِّبِّ بَعْدَهُ زَمَاناً فَلَا ذَاكَ نَفَعَهُ عِلْمُهُ بِطِبِّهِ عِنْدَ انْقِطَاعِ مُدَّتِهِ وَ حُضُورِ أَجَلِهِ وَ لَا هَذَا ضَرَّهُ الْجَهْلُ بِالطِّبِّ مَعَ بَقَاءِ الْمُدَّةِ وَ تَأَخُّرِ الْأَجَلِ
Aristotle has died, wasn’t he the teacher of the physicians? And Plato, chief of the wise ones, and Galen became old and his eyesight weakened, and he could not repel the death when it descended with his female companion, and did not spare any effort to preserve themselves, and the considering to what would be compatible for it. How may sick ones, the treatment increased the sickness! And how many physicians, learned and insightful with the cures and the experts in medication died, and the one ignorant of the medicine lived after him for a (long) time! So, that knowledge of his of medicine did not benefit him during the termination of his period and presence of his death, nor was this one harmed, one ignorant of the medicine, with the remaining of the term and delay of his death’.
ثُمَّ قَالَ ع إِنَّ أَكْثَرَ الْأَطِبَّاءِ قَالُوا إِنَّ عِلْمَ الطِّبِّ لَمْ يَعْرِفْهُ الْأَنْبِيَاءُ فَمَا نَصْنَعُ عَلَى قِيَاسِ قَوْلِهِمْ بِعِلْمٍ زَعَمُوا لَيْسَ تَعْرِفُهُ الْأَنْبِيَاءُ الَّذِينَ كَانُوا حُجَجَ اللَّهِ عَلَى خَلْقِهِ وَ أُمَنَاءَهُ فِي أَرْضِهِ وَ خُزَّانَ عِلْمِهِ وَ وَرَثَةَ حِكْمَتِهِ وَ الْأَدِلَّاءَ عَلَيْهِ وَ الدُّعَاةَ إِلَى طَاعَتِهِ
Then he-asws said: ‘A lot of the physicians said, ‘The knowledge of the medicine was not raised by the Prophets-as, so what we do is upon a comparison of their words with knowledge. They claim that the Prophets-as did not recognise it, those who were Divine Authorities of Allah-azwj upon His-azwj creatures, and His-azwj Trustees in His-azwj earth, and Treasurers of His-azwj Knowledge and inheritors of His-azwj Wisdom and they-as did not point upon it, and the Callers to His-azwj obedience?
ثُمَّ إِنِّي وَجَدْتُ أَكْثَرَهُمْ يَتَنَكَّبُ فِي مَذْهَبِهِ سُبُلَ الْأَنْبِيَاءِ وَ يُكَذِّبُ الْكُتُبَ الْمُنْزَلَةَ عَلَيْهِمْ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى فَهَذَا الَّذِي أَزْهَدَنِي فِي طَلَبِهِ وَ حَامِلِيهِ
Then I-asws find that most of them deviate in their doctrines from the way of the Prophets-as and belie the Books Revealed unto them-as from Allah-azwj Blessed and Exalted. This is the one who abstains from me-asws in seeking it and bearing it’.
قَالَ فَكَيْفَ تَزْهَدُ فِي قَوْمٍ وَ أَنْتَ مُؤَدِّبُهُمْ وَ كَبِيرُهُمْ
He said, ‘How can you-asws abstain regarding a people, and you-asws are a leader with them and their elder?’
قَالَ إِنِّي لَمَّا رَأَيْتُ الرَّجُلَ مِنْهُمُ الْمَاهِرَ فِي طِبِّهِ إِذَا سَأَلْتُهُ لَمْ يَقِفْ عَلَى حُدُودِ نَفْسِهِ وَ تَأْلِيفِ بَدَنِهِ وَ تَرْكِيبِ أَعْضَائِهِ وَ مَجْرَى الْأَغْذِيَةِ فِي جَوَارِحِهِ وَ مَخْرَجِ نَفْسِهِ وَ حَرَكَةِ لِسَانِهِ وَ مُسْتَقَرِّ كَلَامِهِ وَ نُورِ بَصَرِهِ وَ انْتِشَارِ ذَكَرِهِ وَ اخْتِلَافِ شَهَوَاتِهِ وَ انْسِكَابِ عَبَرَاتِهِ وَ مَجْمَعِ سَمْعِهِ وَ مَوْضِعِ عَقْلِهِ وَ مَسْكَنِ رُوحِهِ وَ مَخْرَجِ عَطْسَتِهِ وَ هَيْجِ غُمُومِهِ وَ أَسْبَابِ سُرُورِهِ وَ عِلَّةِ مَا حَدَثَ فِيهِ مِنْ بُكْمٍ وَ صَمَمٍ وَ غَيْرِ ذَلِكَ لَمْ يَكُنْ عِنْدَهُمْ فِي ذَلِكَ أَكْثَرُ مِنْ أَقَاوِيلَ اسْتَحْسَنُوهَا وَ عِلَلٍ فِيمَا بَيْنَهُمْ جَوَّزُوهَا
He-asws said: ‘When I-asws see the man from them, the expert in his medicine, when I-asws ask him, he does not pause upon limits of his self, and the composition of his body, and methodology of his limbs, and flow of his food in his body parts, and exit of his soul, and movement of his tongue, and stability of his speech, and light of his vision, and the spread of his mention, and the interchange of his desires, and the effusion of his transitions, and gathering of his hearing, and place of his intellect, and settling of his soul, and exit of his sneeze, and agitation of his gloominess, and causes of his cheerfulness, and reason what causes one to be mute and deaf and other than that, there does not happen to be with them regarding that any more than the talk of its approval and reasons in what is between them allowing it’.
قَالَ فَأَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَ لَهُ شَرِيكٌ فِي مُلْكِهِ أَوْ مُضَادٌّ لَهُ فِي تَدْبِيرِهِ قَالَ لَا قَالَ فَمَا هَذَا الْفَسَادُ الْمَوْجُودُ فِي هَذَا الْعَالَمِ مِنْ سِبَاعٍ ضَارِيَةٍ وَ هَوَامٍّ مَخُوفَةٍ وَ خَلْقٍ كَثِيرٍ مُشَوَّهَةٍ وَ دُودٍ وَ بَعُوضٍ وَ حَيَّاتٍ وَ عَقَارِبَ وَ زَعَمْتَ أَنَّهُ لَا يَخْلُقُ شَيْئاً إِلَّا لِعِلَّةٍ لِأَنَّهُ لَا يَعْبَثُ
He said, ‘Inform me about Allah-azwj Mighty and Majestic. Is there an associate in His-azwj Kingdom, or an adversary to Him-azwj in His-azwj Management?’ He-asws said: ‘No’. He said, ‘What is this spoiling existing in this world, from the harmful predators, and scary vermins, and a lot of ugly creatures, and insects, and mosquitoes, and snakes, and scorpions, and you-asws claim that He-azwj does not Create anything except for a reason, because He-azwj does not play around?’
قَالَ أَ لَسْتَ تَزْعُمُ أَنَّ الْعَقَارِبَ تَنْفَعُ مِنْ وَجَعِ الْمَثَانَةِ وَ الْحَصَاةِ وَ لِمَنْ يَبُولُ فِي الْفِرَاشِ وَ إِنَّ أَفْضَلَ التِّرْيَاقِ مَا عُولِجَ مِنْ لُحُومِ الْأَفَاعِي وَ إِنَّ لُحُومَهَا إِذَا أَكَلَهَا الْمَجْذُومُ لِشِبِتٍّ نَفَعَهُ وَ تَزْعُمُ أَنَّ الدُّودَ الْأَحْمَرَ الَّذِي يُصَابُ تَحْتَ الْأَرْضِ نَافِعٌ لِلْأَكِلَةِ قَالَ نَعَمْ
He-asws said: ‘Aren’t you claiming that the scorpion benefit from the bladder pains and the (kidney) stones, and for the one who urinates in the bed, and that the best antidote is what is treated from the meat of the snakes, and that their meat when eaten by the leper would benefit him, and you claimed that the red worm which is found under the ground is beneficial for the eater?’ He said, ‘Yes’.
قَالَ ع فَأَمَّا الْبَعُوضُ وَ الْبَقُّ فَبَعْضُ سَبَبِهِ أَنَّهُ جُعِلَ أَرْزَاقُ الطَّيْرِ وَ أَهَانَ بِهَا جَبَّاراً تَمَرَّدَ عَلَى اللَّهِ وَ تَجَبَّرَ وَ أَنْكَرَ رُبُوبِيَّتَهُ فَسَلَّطَ اللَّهُ عَلَيْهِ أَضْعَفَ خَلْقِهِ لِيُرِيَهُ قُدْرَتَهُ وَ عَظَمَتَهُ وَ هِيَ الْبَعُوضُ فَدَخَلَتْ فِي مَنْخِرِهِ حَتَّى وَصَلَتْ إِلَى دِمَاغِهِ فَقَتَلَتْهُ
He-asws said: ‘As for the mosquitoes and the bugs, its reason is that He-azwj Made these are the sustenance of the birds and Abase the tyrant, the rebel against Allah-azwj, and is tyrannous and deniers His-azwj Lordship, so Allah-azwj Causes the weakest of His-azwj creatures to overcome upon him to Show him His-azwj Power and His-azwj Magnificent, and it is the mosquito. It enters into his nostril until it arrives to his brain and kills him.
وَ اعْلَمْ أَنَّا لَوْ وَقَفْنَا عَلَى كُلِّ شَيْءٍ خَلَقَهُ اللَّهُ لِمَ خَلَقَهُ وَ لِأَيِّ شَيْءٍ أَنْشَأَهُ لَكِنَّا قَدْ سَاوَيْنَاهُ فِي عِلْمِهِ وَ عَلِمْنَا كُلَّ مَا يَعْلَمُ وَ اسْتَغْنَيْنَا عَنْهُ وَ كُنَّا وَ هُوَ فِي الْعِلْمِ سَوَاءً
And know, if we were to pause upon everything Allah-azwj Created and did not Create, and for which thing (reason) He-azwj Grew it, we would have equalled Him-azwj in His-azwj Knowledge, and we would know all what He-azwj Knows, and we would be needless of Him-azwj, and us and He-azwj would be equal in the knowledge’.
قَالَ فَأَخْبِرْنِي هَلْ يُعَابُ شَيْءٌ مِنْ خَلْقِ اللَّهِ وَ تَدْبِيرِهِ قَالَ لَا قَالَ فَإِنَّ اللَّهَ خَلَقَ خَلْقَهُ غُرْلًا أَ ذَلِكَ مِنْهُ حِكْمَةٌ أَمْ عَبَثٌ قَالَ بَلْ حِكْمَةٌ مِنْهُ
He said, ‘Inform me! Can anything be faulted from the creation of Allah-azwj and His-azwj Management?’ He-asws said: ‘No’. He said, ‘So, Allah-azwj Created His-azwj creation uncircumcised, is that Wisdom from Him-azwj or playfulness?’ He-asws said: ‘But, Wisdom from Him-azwj’.
قَالَ غَيَّرْتُمْ خَلْقَ اللَّهِ وَ جَعَلْتُمْ فِعْلَكُمْ فِي قَطْعِ الْقُلْفَةِ أَصْوَبَ مِمَّا خَلَقَ اللَّهُ لَهَا وَ عِبْتُمُ الْأَقْلَفَ وَ اللَّهُ خَلَقَهُ وَ مَدَحْتُمُ الْخِتَانَ وَ هُوَ فِعْلُكُمْ أَمْ تَقُولُونَ إِنَّ ذَلِكَ مِنَ اللَّهِ كَانَ خَطَأً غَيْرَ حِكْمَةٍ
He said, ‘You change the creation of Allah-azwj you make your deed in cutting the foreskin as more correct than what Allah-azwj had Created, and you are faulting the foreskin and (although) Allah-azwj has Created it, and you are praising the circumcision and it is your deed. Or, are you saying that, that was a mistake from Allah-azwj without wisdom?’
قَالَ ع ذَلِكَ مِنَ اللَّهِ حِكْمَةٌ وَ صَوَابٌ غَيْرَ أَنَّهُ سَنَّ ذَلِكَ وَ أَوْجَبَهُ عَلَى خَلْقِهِ كَمَا أَنَّ الْمَوْلُودَ إِذَا خَرَجَ مِنْ بَطْنِ أُمِّهِ وَجَدْنَا سُرَّتَهُ مُتَّصِلَةً بِسُرَّةِ أُمِّهِ كَذَلِكَ خَلَقَهَا الْحَكِيمُ فَأَمَرَ الْعِبَادَ بِقَطْعِهَا وَ فِي تَرْكِهَا فَسَادٌ بَيِّنٌ لِلْمَوْلُودِ وَ الْأُمِّ
He-asws said: ‘That is Wisdom from Allah-azwj and correctness, apart from that He-azwj Made that to be a Sunnah and Obligated it upon His-azwj people, just as the when the new-born comes out from the belly of its mother, we find its navel connected with the navel of its mother, like that the Wise One Created it. He-azwj Commanded the servants with cutting it, and in leaving it is a spoiling between the new-born and the mother.
وَ كَذَلِكَ أَظْفَارُ الْإِنْسَانِ أَمَرَ إِذَا طَالَتْ أَنْ تُقَلَّمَ وَ كَانَ قَادِراً يَوْمَ دَبَّرَ خِلْقَةَ الْإِنْسَانِ أَنْ يَخْلُقَهَا خِلْقَةً لَا تَطُولُ وَ كَذَلِكَ الشَّعْرُ مِنَ الشَّارِبِ وَ الرَّأْسِ يَطُولُ فَيُجَزُّ وَ كَذَلِكَ الثِّيرَانُ خَلَقَهَا فُحُولَةً وَ إِخْصَاؤُهَا أَوْفَقُ وَ لَيْسَ فِي ذَلِكَ عَيْبٌ فِي تَقْدِيرِ اللَّهِ تَعَالَى
Similar to that are the nails of the human being. He-azwj Commanded, when these are long, that you should clip (the nails), and He-azwj was Able on the Day He-azwj Managed the creation of the human being that He-azwj could have Created (the nails) not to elongate. And similar to that is the hair from the moustache and the head elongating, to be cut. And similar to that are the bulls. He-azwj Created it virile, and its being cut would be more compatible. There isn’t any fault in that in the Determination of Allah-azwj the Exalted’.
قَالَ أَ لَسْتَ تَقُولُ يَقُولُ اللَّهُ ادْعُونِي أَسْتَجِبْ لَكُمْ وَ قَدْ نَرَى الْمُضْطَرَّ يَدْعُوهُ فَلَا يُسْتَجَابُ لَهُ وَ الْمَظْلُومَ يَسْتَنْصِرُهُ عَلَى عَدُوِّهِ فَلَا يَنْصُرُهُ
He said, ‘Aren’t you-asws saying, ‘Allah-azwj is Saying: “Supplicate to Me, I will Answer you. [40:60], and we have seen the desperate one supplication but it is not Answered for him, and the oppressed, He-azwj Helps his enemy against him and does not Help him’.
قَالَ ع وَيْحَكَ مَا يَدْعُوهُ أَحَدٌ إِلَّا اسْتَجَابَ لَهُ أَمَّا الظَّالِمُ فَدُعَاؤُهُ مَرْدُودٌ إِلَى أَنْ يَتُوبَ إِلَيْهِ وَ أَمَّا الْمُحِقُّ فَإِنَّهُ إِذَا دَعَاهُ اسْتَجَابَ لَهُ وَ صَرَفَ عَنْهُ الْبَلَاءَ مِنْ حَيْثُ لَا يَعْلَمُهُ وَ ادَّخَرَ لَهُ ثَوَاباً جَزِيلًا لِيَوْمِ حَاجَتِهِ إِلَيْهِ
He-asws said: ‘Woe be unto you! There is no one who supplicates to Him-azwj except it is Answered for him. As for the unjust one, his supplications are rejected until he repents to Him-azwj, and as for the rightful, when he supplicates to Him-azwj, it is Answered for him and the afflictions are turned away from him from where he does not even know, and plentiful Rewards are hoarded for him for a Day he would be needy to it.
وَ إِنْ لَمْ يَكُنِ الْأَمْرُ الَّذِي سَأَلَ الْعَبْدُ خِيَرَةً لَهُ إِنْ أَعْطَاهُ أَمْسَكَ عَنْهُ وَ الْمُؤْمِنُ الْعَارِفُ بِاللَّهِ رُبَّمَا عَزَّ عَلَيْهِ أَنْ يَدْعُوَهُ فِيمَا لَا يَدْرِي أَ صَوَابٌ ذَلِكَ أَمْ خَطَأٌ وَ قَدْ يَسْأَلُ الْعَبْدُ رَبَّهُ إِهْلَاكَ مَنْ لَمْ يَنْقَطِعْ مُدَّتُهُ وَ يَسْأَلُ الْمَطَرَ وَقْتاً وَ لَعَلَّهُ أَوَانُ لَا يَصْلُحُ فِيهِ الْمَطَرُ لِأَنَّهُ أَعْرَفُ بِتَدْبِيرِ مَا خَلَقَ مِنْ خَلْقِهِ وَ أَشْبَاهُ ذَلِكَ كَثِيرَةٌ فَافْهَمْ هَذَا
And if the matter does not transpire which the servant had asked for that it be Given to him, it is better for him if it is Withheld for him; and the Momin is the recognised one with Allah-azwj, sometimes it is dear upon Him-azwj that he supplicates to Him-azwj regarding what he does not know whether that is correct or a mistake; and the servant could have asked his Lord-azwj for the destruction of one whose term has yet to be termination, and he has asked for the wrong, or that the rain is not correct for him because He-azwj Knows what He-azwj has Created from His-azwj creation – and the likes of this is a lot, therefore understand this’.
قَالَ فَأَخْبِرْنِي أَيُّهَا الْحَكِيمُ مَا بَالُ السَّمَاءِ لَا يَنْزِلُ مِنْهَا إِلَى الْأَرْضِ أَحَدٌ وَ لَا يَصْعَدُ مِنَ الْأَرْضِ إِلَيْهَا بَشَرٌ وَ لَا طَرِيقَ إِلَيْهَا وَ لَا مَسْلَكَ فَلَوْ نَظَرَ الْعِبَادُ فِي كُلِّ دَهْرٍ مَرَّةً مَنْ يَصْعَدُ إِلَيْهَا وَ يَنْزِلُ لَكَانَ ذَلِكَ أَثْبَتَ فِي الرُّبُوبِيَّةِ وَ أَنْفَى لِلشَّكِّ وَ أَقْوَى لِلْيَقِينِ وَ أَجْدَرَ أَنْ يَعْلَمَ الْعِبَادُ أَنَّ هُنَاكَ مُدَبِّراً إِلَيْهِ يَصْعَدُ الصَّاعِدُ وَ مِنْ عِنْدِهِ يَهْبِطُ الْهَابِطُ
He said, ‘Inform me, O wise one, what is the matter? The sky, no one descends from it to the earth, nor does a mortal from the earth ascend into it, nor is there a path to it nor a way? If the servants during every era were to look once at someone ascending to it and descending, that would be proof regarding the Lordship, and negation of the doubt, and stronger for the certainty and better, if the servants were to know that over there is a Manager to Whom the ascender ascend and the descenders descend from Him-azwj’.
قَالَ ع إِنَّ كُلَّ مَا تَرَى فِي الْأَرْضِ مِنَ التَّدْبِيرِ إِنَّمَا هُوَ يَنْزِلُ مِنَ السَّمَاءِ وَ مِنْهَا مَا يَظْهَرُ أَ مَا تَرَى الشَّمْسُ مِنْهَا تَطْلُعُ وَ هِيَ نُورُ النَّهَارِ وَ فِيهَا قِوَامُ الدُّنْيَا وَ لَوْ حُبِسَتْ حَارَ مَنْ عَلَيْهَا وَ هَلَكَ وَ الْقَمَرُ مِنْهَا يَطْلُعُ وَ هُوَ نُورُ اللَّيْلِ وَ بِهِ يُعْلَمُ عَدَدُ السِّنِينَ وَ الْحِسَابِ وَ الشُّهُورِ وَ الْأَيَّامِ وَ لَوْ حُبِسَ لَحَارَ مَنْ عَلَيْهَا وَ فَسَدَ التَّدْبِيرُ
He-asws said: ‘All that you see in the earth from the Management, whether it descends from the sky, and from it is what appears. Do you not see the sun emerging from it, and it is a light of the day, and therein are foundations of the world, and if heat were to be withheld, the ones upon it would be destroyed? And the moon emerges from it, and it is a light of the night, and by it is known the number of the years and the counting, and the months and the years, and if it were to be withheld it would heat up the ones upon it and spoil the management?
وَ فِي السَّمَاءِ النُّجُومُ الَّتِي يُهْتَدَى بِهَا فِي ظُلُمَاتِ الْبَرِّ وَ الْبَحْرِ وَ مِنَ السَّمَاءِ يَنْزِلُ الْغَيْثُ الَّذِي فِيهِ حَيَاةُ كُلِّ شَيْءٍ مِنَ الزَّرْعِ وَ النَّبَاتِ وَ الْأَنْعَامِ وَ كُلِّ الْخَلْقِ لَوْ حُبِسَ عَنْهُمْ لَمَا عَاشُوا وَ الرِّيحُ لَوْ حُبِسَتْ أَيَّاماً لَفَسَدَتِ الْأَشْيَاءُ جَمِيعاً وَ تَغَيَّرَتْ ثُمَّ الْغَيْمُ وَ الرَّعْدُ وَ الْبَرْقُ وَ الصَّوَاعِقُ كُلُّ ذَلِكَ إِنَّمَا هُوَ دَلِيلٌ عَلَى أَنَّ هُنَاكَ مُدَبِّراً يُدَبِّرُ كُلَّ شَيْءٍ وَ مِنْ عِنْدِهِ يَنْزِلُ
And in the sky there are stars from which one can be guided by in the darkness of the land and the sea; and from the sky descends the rain in which there is life of all things, from the plantation, and the vegetation, and the cattle, and all creatures, if it were to be withheld from the, they would not live. And the wind, if it were withheld for days, the things would spoil in their entirety and change. Then the clouds, and the thunder and the lightning, and the thunderbolt, all that rather is evidence upon that over there is a Manager manageing all things, and the descent is from Him-azwj.
وَ قَدْ كَلَّمَ اللَّهُ مُوسَى ع وَ نَاجَاهُ وَ رَفَعَ اللَّهُ عِيسَى ابْنَ مَرْيَمَ وَ الْمَلَائِكَةُ تَنْزِلُ مِنْ عِنْدِهِ غَيْرَ أَنَّكَ لَا تُؤْمِنُ بِمَا لَمْ تَرَهُ بِعَيْنِكَ وَ فِيمَا تَرَاهُ بِعَيْنِكَ كِفَايَةٌ أَنْ تَفْهَمَ وَ تَعْقِلَ
And Allah-azwj has Spoken to Musa-as and Whispered to him-as, and Allah-azwj Raised Isa-as Bin Maryam-as, and the Angels descend from Him-azwj, apart from that you are not believing in what you do not see with your eyes, and regarding what you see with your eyes, there is sufficient for you to understand and use your intellect.
قَالَ فَلَوْ أَنَّ اللَّهَ رَدَّ إِلَيْنَا مِنَ الْأَمْوَاتِ فِي كُلِّ مِائَةِ عَامٍ لِنَسْأَلَهُ عَمَّنْ مَضَى مِنَّا إِلَى مَا صَارُوا وَ كَيْفَ حَالُهُمْ وَ مَا ذَا لَقُوا بَعْدَ الْمَوْتِ وَ أَيُّ شَيْءٍ صُنِعَ بِهِمْ لِيَعْمَلَ النَّاسُ عَلَى الْيَقِينِ اضْمَحَلَّ الشَّكُّ وَ ذَهَبَ الْغِلُّ عَنِ الْقُلُوبِ
He said, ‘If Allah-azwj were to Return to us someone from the dead during everyone hundred years, we could ask him about the ones passed from us, what they have come to, and how was their state, and what did they face after the death, and which thing is being done with them, for the people to act upon the certainty, the doubt would decline and the foolishness would be gone from the hearts’.
قَالَ إِنَّ هَذِهِ مَقَالَةُ مَنْ أَنْكَرَ الرُّسُلَ وَ كَذَّبَهُمْ وَ لَمْ يُصَدِّقْ بِمَا بِهِ مِنْ عِنْدِ اللَّهِ إِذَا أَخْبَرُوا وَ قَالُوا إِنَّ اللَّهَ أَخْبَرَ فِي كِتَابِهِ عَزَّ وَ جَلَّ عَلَى لِسَانِ الْأَنْبِيَاءِ حَالَ مَنْ مَاتَ مِنَّا أَ فَيَكُونُ أَحَدٌ أَصْدَقَ مِنَ اللَّهِ قَوْلًا وَ مِنْ رُسُلِهِ
He-asws said: ‘This is talk of the one who denies the Rasools-as and belies them-as, and does not ratify what is with him from the Presence of Allah-azwj, when they-as informed and said: ‘Allah-azwj Mighty and Majestic has Informed in His-azwj Book upon the tongue of the Prophets-as, the state of the ones from us who died’. Can anyone be more truthful than Allah-azwj and His-azwj Rasools-as in words?
وَ قَدْ رَجَعَ إِلَى الدُّنْيَا مِمَّنْ مَاتَ خَلْقٌ كَثِيرٌ مِنْهُمْ أَصْحَابُ الْكَهْفِ أَمَاتَهُمُ اللَّهُ ثَلَاثَمِائَةِ عَامٍ وَ تِسْعَةً ثُمَّ بَعَثَهُمْ فِي زَمَانِ قَوْمٍ أَنْكَرُوا الْبَعْثَ لِيَقْطَعَ حُجَّتَهُمْ وَ لِيُرِيَهُمْ قُدْرَتَهُ وَ لِيَعْلَمُوا أَنَّ الْبَعْثَ حَقٌّ
And a lot of the ones who died have returned to the world, from them are the companions of the cave. Allah-azwj Caused them to die for three hundred and nine years, then Sent them in an era of people who were denying the Resurrection in order to cut-off their arguments and to Show them His-azwj Power, and to let them know that the Resurrection is true.
وَ أَمَاتَ اللَّهُ أَرْمِيَا النَّبِيَّ الَّذِي نَظَرَ إِلَى خَرَابِ بَيْتِ الْمَقْدِسِ وَ مَا حَوْلَهُ حِينَ غَزَاهُمْ بُخْتَنَصَّرُ فَقَالَ أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ ثُمَّ أَحْيَاهُ وَ نَظَرَ إِلَى أَعْضَائِهِ كَيْفَ تَلْتَئِمُ وَ كَيْفَ تَلْبَسُ اللَّحْمَ وَ إِلَى مَفَاصِلِهِ وَ عُرُوقِهِ كَيْفَ تُوصَلُ فَلَمَّا اسْتَوَى قَاعِداً قالَ أَعْلَمُ أَنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
And Allah-azwj Cause the Prophet Irmiah-as (Uzair-as) to die who looked at the ruins of Bayt Al Maqdis and what is around it when Bakht Nasar attacked them (militarily). He-as said: he said: ‘How will Allah Revive this after its death?’ So Allah Caused him to die for a hundred years, then Revived him-as and he-as looked at his-as body parts how they were healed, and how the flesh was clothed (upon the bones), and to his-as joints and to his-as veins how they were joined up. When he-as was complete he-as sat up, he said: ‘I know that Allah is Able over all things’ [2:259]’.
وَ أَحْيَا اللَّهُ قَوْماً خَرَجُوا عَنْ أَوْطَانِهِمْ هَارِبِينَ مِنَ الطَّاعُونِ لَا يُحْصَى عَدَدُهُمْ فَأَمَاتَهُمُ اللَّهُ دَهْراً طَوِيلًا حَتَّى بُلِيَتْ عِظَامُهُمْ وَ تَقَطَّعَتْ أَوْصَالُهُمْ وَ صَارُوا تُرَاباً فَبَعَثَ اللَّهُ تَعَالَى فِي وَقْتٍ أَحَبَّ أَنْ يَرَى خَلْقُهُ قُدْرَتَهُ نَبِيّاً يُقَالُ لَهُ حِزْقِيلُ فَدَعَاهُمْ فَاجْتَمَعَتْ أَبْدَانُهُمْ وَ رَجَعَتْ فِيهَا أَرْوَاحُهُمْ وَ قَامُوا كَهَيْئَةِ يَوْمَ مَاتُوا لَا يَفْتَقِدُونَ مِنْ أَعْدَادِهِمْ رَجُلًا فَعَاشُوا بَعْدَ ذَلِكَ دَهْراً طَوِيلًا
And Allah-azwj Revived a people who had gone out from their homeland fleeing from the plague, their number cannot be counted. Allah-azwj Caused them to die for a long time period until their bones decayed and their joints were cut and became dust. Then Allah-azwj the Exalted Sent a Prophet-as called Hizkeel-as Loving to Show His-azwj creatures His-azwj Power. He-as called them and their bodies gathered and their souls returned in these, and they stood up like the day they had died, not losing a single man from their number. They lived after that for a long time.
وَ إِنَّ اللَّهَ أَمَاتَ قَوْماً خَرَجُوا مَعَ مُوسَى حِينَ تَوَجَّهَ إِلَى اللَّهِ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَمَاتَهُمُ اللَّهُ ثُمَّ أَحْيَاهُمْ
And that Allah-azwj Caused a people to die who had gone out with Musa-as when they headed to Allah-azwj and they said, ‘Show us Allah-azwj Manifestly!’ Allah-azwj Caused them to die, then Revived them.
قَالَ فَأَخْبِرْنِي عَمَّنْ قَالَ بِتَنَاسُخِ الْأَرْوَاحِ مِنْ أَيِّ شَيْءٍ قَالُوا ذَلِكَ وَ بِأَيِّ حُجَّةٍ قَامُوا عَلَى مَذَاهِبِهِمْ
He said, ‘Inform me about the one who says with the reincarnation of the souls, from which thing are they saying that? And by which argument are they standing upon their doctrine?’
قَالَ إِنَّ أَصْحَابَ التَّنَاسُخِ قَدْ خَلَّفُوا وَرَاءَهُمْ مِنْهَاجَ الدِّينِ وَ زَيَّنُوا لِأَنْفُسِهِمُ الضَّلَالاتِ وَ أَمْرَجُوا أَنْفُسَهُمْ فِي الشَّهَوَاتِ وَ زَعَمُوا أَنَّ السَّمَاءَ خَاوِيَةٌ مَا فِيهَا شَيْءٌ مِمَّا يُوصَفُ وَ أَنَّ مُدَبِّرَ هَذَا الْعَالَمِ فِي صُورَةِ الْمَخْلُوقِينَ بِحُجَّةِ مَنْ رَوَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ عَلَى صُورَتِهِ وَ أَنَّهُ لَا جَنَّةَ وَ لَا نَارَ وَ لَا بَعْثَ وَ لَا نُشُورَ
He-asws said: ‘The companions of the reincarnation have left behind them the manifesto of the Religion and they adorned the straying for themselves and pleased themselves in the desires, and they claim that the sky is hollow, there is nothing in it from what is described, and that the Manager of this world is in the image of the creatures, by an argument from a backup that Allah-azwj Mighty and Majestic Created Adam-as upon His-azwj image, and there is neither Paradise nor Fire, nor Resurrection nor Gathering.
وَ الْقِيَامَةُ عِنْدَهُمْ خُرُوجُ الرُّوحِ مِنْ قَالَبِهِ وَ وُلُوجُهُ فِي قَالَبٍ آخَرَ إِنْ كَانَ مُحْسِناً فِي الْقَالَبِ الْأَوَّلِ أُعِيدَ فِي قَالَبٍ أَفْضَلَ مِنْهُ حُسْناً فِي أَعْلَى دَرَجَةِ الدُّنْيَا وَ إِنْ كَانَ مُسِيئاً أَوْ غَيْرَ عَارِفٍ صَارَ فِي بَعْضِ الدَّوَابِّ الْمُتْعَبَةِ فِي الدُّنْيَا أَوْ هَوَامَّ مُشَوَّهَةِ الْخِلْقَةِ وَ لَيْسَ عَلَيْهِمْ صَوْمٌ وَ لَا صَلَاةٌ وَ لَا شَيْءٌ مِنَ الْعِبَادَةِ أَكْثَرُ مِنْ مَعْرِفَةِ مَنْ تَجِبُ عَلَيْهِ مَعْرِفَتُهُ
And the Qiyamah with them is the exiting of the soul from its mould and faces into another mould. If he was a good doer in the former mould, he would return in a mould superior than it in beauty in the high rank of the world, and if he was an evil doer or without understanding, he would come to be in one of the tired animals in the world, or an insect of distorted body. And there is neither Fasting upon them nor Salat, nor anything from the worship more than recognition of the One Whose recognition is Obligated.
وَ كُلُّ شَيْءٍ مِنْ شَهَوَاتِ الدُّنْيَا مُبَاحٌ لَهُمْ مِنْ فُرُوجِ النِّسَاءِ وَ غَيْرِ ذَلِكَ مِنْ نِكَاحِ الْأَخَوَاتِ وَ الْبَنَاتِ وَ الْخَالاتِ وَ ذَوَاتِ الْبُعُولَةِ وَ كَذَلِكَ الْمَيْتَةُ وَ الْخَمْرُ وَ الدَّمُ فَاسْتَقْبَحَ مَقَالَتَهُمْ كُلُّ الْفِرَقِ وَ لَعَنَهُمْ كُلُّ الْأُمَمِ
And all thing from the desires of the world are legalised for them, from the private parts of the women and other than that from the marriage with the sisters, and the daughters, and the aunts, and the ones already with husbands; and similar to that is (consuming) the dead, and the wine, and the blood. Thus, all sects shamed them and every community cursed them.
فَلَمَّا سَأَلُوا الْحُجَّةَ زَاغُوا وَ حَادُوا فَكَذَّبَ مَقَالَتَهُمُ التَّوْرَاةُ وَ لَعَنَهُمُ الْفُرْقَانُ وَ زَعَمُوا مَعَ ذَلِكَ أَنَّ إِلَهَهُمْ يَنْتَقِلُ مِنْ قَالَبٍ إِلَى قَالَبٍ وَ أَنَّ الْأَرْوَاحَ الْأَزَلِيَّةَ هِيَ الَّتِي كَانَتْ فِي آدَمَ ثُمَّ هَلُمَّ جَرّاً تَجْرِي إِلَى يَوْمِنَا هَذَا فِي وَاحِدٍ بَعْدَ آخَرَ فَإِذَا كَانَ الْخَالِقُ فِي صُورَةِ الْمَخْلُوقِ فَبِمَا يُسْتَدَلُّ عَلَى أَنَّ أَحَدَهُمَا خَالِقُ صَاحِبِهِ
When they are asked for the proof, they turn aside and become harsh. The Torah belied their talk, and the Furqan (Quran) Cursed them; and they claimed along with that, that their God Transfers them from a mould to a mould, and that the souls are eternal, those which were in Adam-as, then so and so forth flowing up to this day of ours, in one after another. When the Creator was in the image of the created being, then by what can one be pointed upon that one of the two is a Creator of his companion?
وَ قَالُوا إِنَّ الْمَلَائِكَةَ مِنْ وُلْدِ آدَمَ كُلُّ مَنْ صَارَ فِي أَعْلَى دَرَجَةِ دِينِهِمْ خَرَجَ مِنْ مَنْزِلَةِ الِامْتِحَانِ وَ التَّصْفِيَةِ فَهُوَ مَلَكٌ فَطَوْراً تَخَالُهُمْ نَصَارَى فِي أَشْيَاءَ وَ طَوْراً دَهْرِيَّةً يَقُولُونَ إِنَّ الْأَشْيَاءَ عَلَى غَيْرِ الْحَقِيقَةِ قَدْ كَانَ يَجِبُ عَلَيْهِمْ أَنْ لَا يَأْكُلُوا شَيْئاً مِنَ اللُّحْمَانِ لِأَنَّ الدَّوَابَّ عِنْدَهُمْ كُلَّهَا مِنْ وُلْدِ آدَمَ حُوِّلُوا مِنْ صُوَرِهِمْ فَلَا يَجُوزُ أَكْلُ لُحُومِ الْقَرَابَاتِ
And they said that the Angels are from the children of Adam-as. Everyone who comes to be in the top ranks of the Religion, coming out from the status of the Test and the cleansing, so he (becomes) an Angel. The Christians mingled them in (certain) things, and the eternalists promoted them saying, ‘The things are upon other than the reality’. It was Obligated upon them that they don’t eat anything from the meats, because the animals in the presence, all of them are from the children of Adam-as having been transformed from their (former) images, therefore it is not allowed to eat the meat of the relatives’.
قَالَ وَ مَنْ زَعَمَ أَنَّ اللَّهَ لَمْ يَزَلْ وَ مَعَهُ طِينَةٌ مُوذِيَةٌ فَلَمْ يَسْتَطِعِ التَّفَصِّيَ مِنْهَا إِلَّا بِامْتِزَاجِهِ بِهَا وَ دُخُولِهِ فِيهَا فَمِنْ تِلْكَ الطِّينَةِ خَلَقَ الْأَشْيَاءَ
He said, ‘And there are ones who claim that Allah-azwj did not cease to be and with Him-azwj was some harmful clay and He-azwj was not Able to get rid of it except by Him-azwj Mingling with it and Entering into it, so from that clay the things were created’.
قَالَ سُبْحَانَ اللَّهِ تَعَالَى مَا أَعْجَزَ إِلَهاً يُوصَفُ بِالْقُدْرَةِ لَا يَسْتَطِيعُ التَّفَصِّي مِنَ الطِّينَةِ إِنْ كَانَتِ الطِّينَةُ حَيَّةً أَزَلِيَّةً فَكَانَا إِلَهَيْنِ قَدِيمَيْنِ فَامْتَزَجَا وَ دَبَّرَ الْعَالَمَ مِنْ أَنْفُسِهِمَا فَإِنْ كَانَ ذَلِكَ كَذَلِكَ فَمِنْ أَيْنَ جَاءَ الْمَوْتُ وَ الْفَنَاءُ وَ إِنْ كَانَتِ الطِّينَةُ مَيْتَةً فَلَا بَقَاءَ لِلْمَيِّتِ مَعَ الْأَزَلِيِّ الْقَدِيمِ وَ الْمَيِّتُ لَا يَجِيءُ مِنْهُ حَيٌّ
He-asws said: ‘Glory be to Allah-azwj! A God described with the Power cannot be frustrated, not being able to get rid of (something) from the clay? If the clay was alive eternally, there would be two gods, both ancient, and they mingled and Managed the world from both their selves. If that was like that, then from where comes the death and the annihilation? And if the clay was dead, then there is no remaining for the dead along with the One eternally Ancient, and the dead is such that life cannot come from it.
هَذِهِ مَقَالَةُ الدَّيْصَانِيَّةِ أَشَدُّ الزَّنَادِقَةِ قَوْلًا وَ أَهْمَلُهُمْ مِثْلًا نَظَرُوا فِي كُتُبٍ قَدْ صَنَّفَتْهَا أَوَائِلُهُمْ وَ حَبَّرُوهَا لَهُمْ بِأَلْفَاظٍ مُزَخْرَفَةٍ مِنْ غَيْرِ أَصْلٍ ثَابِتٍ وَ لَا حُجَّةٍ تُوجِبُ إِثْبَاتَ مَا ادَّعَوْا كُلُّ ذَلِكَ خِلَافاً عَلَى اللَّهِ وَ عَلَى رُسُلِهِ وَ تَكْذِيباً بِمَا جَاءُوا بِهِ عَنِ اللَّهِ
This is the talk of the Daysanites, the severest of the atheists in talks, and their weakest in example. They looked into the books their first ones had categorised and flowed it for them with the ornate words without any proof of origin nor any arguments, obligating the proof of what they claimed. All that is opposite to Allah-azwj and to His-azwj Rasool-saww and a belying of what they-as had come with from Allah-azwj.
فَأَمَّا مَنْ زَعَمَ أَنَّ الْأَبْدَانَ ظُلْمَةٌ وَ الْأَرْوَاحَ نُورٌ وَ أَنَّ النُّورَ لَا يَعْمَلُ الشَّرَّ وَ الظُّلْمَةَ لَا تَعْمَلُ الْخَيْرَ فَلَا تَجِبُ عَلَيْهِمْ أَنْ يَلُومُوا أَحَداً عَلَى مَعْصِيَةٍ وَ لَا رُكُوبِ حُرْمَةٍ وَ لَا إِتْيَانِ فَاحِشَةٍ وَ أَنَّ ذَلِكَ عَلَى الظُّلْمَةِ غَيْرُ مُسْتَنْكَرٍ لِأَنَّ ذَلِكَ فِعْلُهَا وَ لَا لَهُ أَنْ يَدْعُوَ رَبّاً وَ لَا يَتَضَرَّعُ إِلَيْهِ لِأَنَّ النُّورَ رَبٌّ وَ الرَّبُّ لَا يَتَضَرَّعُ إِلَى نَفْسِهِ وَ لَا يَسْتَعِيذُ بِغَيْرِهِ وَ لَا لِأَحَدٍ مِنْ أَهْلِ الْمَقَالَةِ أَنْ يَقُولَ أَحْسَنْتَ أَوْ أَسَأْتَ لِأَنَّ الْإِسَاءَةَ مِنْ فِعْلِ الظُّلْمَةِ وَ ذَلِكَ فِعْلُهُا وَ الْإِحْسَانَ مِنَ النُّورِ وَ لَا يَقُولُ النُّورُ لِنَفْسِهِ أَحْسَنْتَ يَا مُحْسِنُ وَ لَيْسَ هُنَاكَ ثَالِثٌ
As for the one who claims that the bodies are darkness and the souls are light not doing the evil, and the darkness does not do the good, then it does not obligate upon them that they blame anyone upon an act of disobedience, nor indulging in a Prohibition nor coming to an immorality; and if that is upon the darkness is without deniability because that is its deed, nor is it for him that he supplicates to the Lord-azwj not beseech to Him-azwj, because the light is lord, and the lord cannot beseech to itself nor seek refuge with someone else; nor is it for anyone from the people of this talk that he says, ‘I have done good’, or, ‘I have done evil’, because the evil is from the deed of the darkness and that is its deed, and the good is from the light, and the light cannot say to itself, ‘You have done good, O good doer!’, and there isn’t a third over there.
فَكَانَتِ الظُّلْمَةُ عَلَى قِيَاسِ قَوْلِهِمْ أَحْكَمَ فِعْلًا وَ أَتْقَنَ تَدْبِيراً وَ أَعَزَّ أَرْكَاناً مِنَ النُّورِ لِأَنَّ الْأَبْدَانَ مُحْكَمَةٌ فَمَنْ صَوَّرَ هَذَا الْخَلْقَ صُورَةً وَاحِدَةً عَلَى نُعُوتٍ مُخْتَلِفَةٍ وَ كُلُّ شَيْءٍ يُرَى ظَاهِراً مِنَ الزَّهْرِ وَ الْأَشْجَارِ وَ الثِّمَارِ وَ الطَّيْرِ وَ الدَّوَابِّ يَجِبُ أَنْ يَكُونَ إِلَهاً ثُمَّ حُبِسَتِ النُّورُ فِي حَبْسِهَا وَ الدَّوْلَةُ لَهَا
The darkness was upon a comparison of their words, ‘Wisest of deeds, and perfect management, and strongest pillars than the light’, because the bodies are decisive. The One Who Imaged the people in one image, is upon different attributes? And all things seen apparently, from the blossoms and the trees and the fruits and the bird and the animals, obligates that a God should happen to be. Then the light is imprisoned in its body, and the governance for it.
وَ أَمَّا مَا ادَّعَوْا بِأَنَّ الْعَاقِبَةَ سَوْفَ تَكُونُ لِلنُّورِ فَدَعْوَى وَ يَنْبَغِي عَلَى قِيَاسِ قَوْلِهِمْ أَنْ لَا يَكُونَ لِلنُّورِ فِعْلٌ لِأَنَّهُ أَسِيرٌ وَ لَيْسَ لَهُ سُلْطَانٌ فَلَا فِعْلَ لَهُ وَ لَا تَدْبِيرَ وَ إِنْ كَانَ لَهُ مَعَ الظُّلْمَةِ تَدْبِيرٌ فَمَا هُوَ بِأَسِيرٍ بَلْ هُوَ مُطْلَقٌ عَزِيزٌ فَإِنْ لَمْ يَكُنْ كَذَلِكَ وَ كَانَ أَسِيرَ الظُّلْمَةِ فَإِنَّهُ يَظْهَرُ فِي هَذَا الْعَالَمِ إِحْسَانٌ وَ خَيْرٌ مَعَ فَسَادٍ وَ شَرٍّ
And as for the one who claims that the consequences will soon come to be for the light, it is an allegation, and it is befitting upon an analogy of their words that a deed does not happen to be for the light because it is a prisoner, and there isn’t any authority for it. Thus, there is neither a deed for it, nor any management for it, and if there was any management for it along with the darkness, then it is not a prisoner, but it is free, strong. If it does not happen to be like that, and it was a prisoner of the darkness, it manifests in this world the favours and the goodness along with mischief and evil.
فَهَذَا يَدُلُّ عَلَى أَنَّ الظُّلْمَةَ تُحْسِنُ الْخَيْرَ وَ تَفْعَلُهُ كَمَا تُحْسِنُ الشَّرَّ وَ تَفْعَلُهُ فَإِنْ قَالُوا مُحَالٌ ذَلِكَ فَلَا نُورَ يَثْبُتُ وَ لَا ظُلْمَةَ وَ بَطَلَتْ دَعْوَاهُمْ وَ رَجَعَ الْأَمْرُ إِلَى أَنَّ اللَّهَ وَاحِدٌ وَ مَا سِوَاهُ بَاطِلٌ فَهَذِهِ مَقَالَةُ مَانِي الزِّنْدِيقِ وَ أَصْحَابِهِ
This evidences upon that the darkness improves the good and does it just as it improves the evil and does it. If they say, ‘That is impossible’, then neither is light proven nor darkness, and their claim is invalidated and the matter returns to that Allah-azwj is One, and whatever besides Him-azwj is false. This is the talk of the atheist Mani and his companions.
وَ أَمَّا مَنْ قَالَ النُّورُ وَ الظُّلْمَةُ بَيْنَهُمَا حُكْمٌ فَلَا بُدَّ مِنْ أَنْ يَكُونَ أَكْبَرُ الثَّلَاثَةِ الْحُكْمَ لِأَنَّهُ لَا يَحْتَاجُ إِلَى الْحَاكِمِ إِلَّا مَغْلُوبٌ أَوْ جَاهِلٌ أَوْ مَظْلُومٌ وَ هَذِهِ مَقَالَةُ الْمَدْقُونِيَةُ وَ الْحِكَايَةُ عَنْهُمْ تَطُولُ
And as for the one who says, ‘The light and the darkness, there is an authority between the two, then there is no escape from that the authority happens to be the greatest of the three, because no one is needy to the judge except the one overcome or an ignorant one, or an oppressed one, and this is the talk of the Madquniya (Marquniya – Marxists), and the narratives about them is lengthy.
قَالَ فَمَا قِصَّةُ مَانِي قَالَ مُتَفَحِّصٌ أَخَذَ بَعْضَ الْمَجُوسِيَّةِ فَشَابَهَا بِبَعْضِ النَّصْرَانِيَّةِ فَأَخْطَأَ الْمِلَّتَيْنِ وَ لَمْ يُصِبْ مَذْهَباً وَاحِداً مِنْهُمَا وَ زَعَمَ أَنَّ الْعَالَمَ دُبِّرَ مِنْ إِلَهَيْنِ نُورٍ وَ ظُلْمَةٍ وَ أَنَّ النُّورَ فِي حِصَارٍ مِنَ الظُّلْمَةِ عَلَى مَا حَكَيْنَا مِنْهُ فَكَذَّبَتْهُ النَّصَارَى وَ قَبِلَتْهُ الْمَجُوسُ
He said, ‘What is the story of Mani?’ He-asws said: ‘Mysticism taken by some of Magianism, and resembles with part of Christianity, so the two religions erred and not one of the two doctrines got it right, and claimed that the universe is managed from two gods – light and darkness, and that the light is besieged by the darkness upon what we-asws narrated from it. The Christians belied it, and the Magians accepted it’.
قَالَ فَأَخْبِرْنِي عَنِ الْمَجُوسِ أَ بَعَثَ اللَّهُ إِلَيْهِمْ نَبِيّاً فَإِنِّي أَجِدُ لَهُمْ كُتُباً مُحْكَمَةً وَ مَوَاعِظَ بَلِيغَةً وَ أَمْثَالًا شَافِيَةً يُقِرُّونَ بِالثَّوَابِ وَ الْعِقَابِ وَ لَهُمْ شَرَائِعُ يَعْمَلُونَ بِهَا قَالَ مَا مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ وَ قَدْ بُعِثَ إِلَيْهِمْ نَبِيٌّ بِكِتَابٍ مِنْ عِنْدِ اللَّهِ فَأَنْكَرُوهُ وَ جَحَدُوا لِكِتَابِهِ
He said, ‘Inform me about the Magians, did Allah-azwj Send a Prophet-as to them? I found them having a decisive book for them, and eloquent sermons, and healing parables, accepting the rewards and the punishments, and for them are laws they are acting with’. He-asws said: ‘There is none from a community except it has opposed a warner and Allah-azwj had Sent a Prophet-as to them with a Book from Allah-azwj, but they denied him-as (and) rejected his-as Book’.
قَالَ وَ مَنْ هُوَ فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّهُ خَالِدُ بْنُ سِنَانٍ قَالَ ع إِنَّ خَالِداً كَانَ عَرَبِيّاً بَدَوِيّاً مَا كَانَ نَبِيّاً وَ إِنَّمَا ذَلِكَ شَيْءٌ يَقُولُهُ النَّاسُ قَالَ أَ فَزَرْدُشْتُ قَالَ إِنَّ زَرْدُشْتَ أَتَاهُمْ بِزَمْزَمَةٍ وَ ادَّعَى النُّبُوَّةَ فَآمَنَ مِنْهُمْ قَوْمٌ وَ جَحَدَهُ قَوْمٌ فَأَخْرَجُوهُ فَأَكَلَتْهُ السِّبَاعُ فِي بَرِّيَّةٍ مِنَ الْأَرْضِ
He said, ‘And who was he-as, for the people are claiming that it is Khalid Bin Sinan?’ He-asws ‘Khalid was a Bedouin stranger. He was not a Prophet-as, and rather that is something the people are saying it’. He said, ‘Is it Zardasht?’ He-asws said: ‘Zardasht came to them with soft words and claimed the Prophet-hood. A group from them believed and a group rejected, and they expelled him, and the wild animals devoured him in a wilderness from the earth.
قَالَ فَأَخْبِرْنِي عَنِ الْمَجُوسِ كَانُوا أَقْرَبَ إِلَى الصَّوَابِ فِي دَهْرِهِمْ أَمِ الْعَرَبُ قَالَ الْعَرَبُ فِي الْجَاهِلِيَّةِ كَانَتْ أَقْرَبَ إِلَى الدِّينِ الْحَنِيفِيِّ مِنَ الْمَجُوسِ وَ ذَلِكَ أَنَّ الْمَجُوسَ كَفَرَتْ بِكُلِّ الْأَنْبِيَاءِ وَ جَحَدَتْ كُتُبَهَا وَ أَنْكَرَتْ بَرَاهِينَهَا وَ لَمْ تَأْخُذْ بِشَيْءٍ مِنْ سُنَنِهَا وَ آثَارِهَا وَ أَنَّ كَيْخُسْرَوَ مَلِكَ الْمَجُوسِ فِي الدَّهْرِ الْأَوَّلِ قَتَلَ ثَلَاثَمِائَةِ نَبِيٍّ وَ كَانَتِ الْمَجُوسُ لَا تَغْتَسِلُ مِنَ الْجَنَابَةِ وَ الْعَرَبُ كَانَتْ تَغْتَسِلُ وَ الِاغْتِسَالُ مِنْ خَالِصِ شَرَائِعِ الْحَنِيفِيَّةِ
He said, ‘Inform me about the Magians, were they closer to the correctness in their era or the Arabs?’ He-asws said: ‘The Arabs in their pre-Islamic period were closer to the upright Religion than the Magians, and that is because the Magians denied all the Prophets-as and rejected their-as Books and denied their-as proofs and did not take with anything from their-as Sunnahs and their-as Ahadeeth, and that Kaykhusraw, the king of the Magians in the first era killed three hundred Prophets-as, and the Magians neither washed from the ceremonial impurities but the Arabs used to washing and bathing (following) the pure laws, of the upright (Religion).
وَ كَانَتِ الْمَجُوسُ لَا تَخْتَتِنُ وَ هُوَ مِنْ سُنَنِ الْأَنْبِيَاءِ وَ إِنَّ أَوَّلَ مَنْ فَعَلَ ذَلِكَ إِبْرَاهِيمُ خَلِيلُ اللَّهِ وَ كَانَتِ الْمَجُوسُ لَا تَغْتَسِلُ مَوْتَاهُمْ وَ لَا تُكَفِّنُهَا وَ كَانَتِ الْعَرَبُ تَفْعَلُ ذَلِكَ وَ كَانَتِ الْمَجُوسُ تَرْمِي الْمَوْتَى فِي الصَّحَارِي وَ النَّوَاوِيسِ وَ الْعَرَبُ تُوَارِيهَا فِي قُبُورِهَا وَ تَلْحَدُ لَهَا وَ كَذَلِكَ السُّنَّةُ عَلَى الرُّسُلِ إِنَّ أَوَّلَ مَنْ حُفِرَ لَهُ قَبْرٌ آدَمُ أَبُو الْبَشَرِ وَ أُلْحِدَ لَهُ لَحْدٌ
And the Magians were not circumcising, and it is from the Sunnahs of the Prophets-as, and that the first one to do that was Ibrahim-as, Friend of Allah-azwj. And the Magians were not washing their dead nor enshrouding them, and the Arabs were doing that. And the Magians were throwing the dead in the desert and in the Christian cemeteries, and Arabs were covering them in their graves, and their pits, and similar to that is the Sunnah upon the Rasools-as that the first one a grave was dug for him was Adam-as, father-as of mankind, and a pit was dug for him-as.
وَ كَانَتِ الْمَجُوسُ تَأْتِي الْأُمَّهَاتِ وَ تَنْكِحُ الْبَنَاتِ وَ الْأَخَوَاتِ وَ حَرَّمَتْ ذَلِكَ الْعَرَبُ وَ أَنْكَرَتِ الْمَجُوسُ بَيْتَ اللَّهِ الْحَرَامَ وَ سَمَّتْهُ بَيْتَ الشَّيْطَانِ وَ الْعَرَبُ كَانَتْ تَحُجُّهُ وَ تُعَظِّمُهُ وَ يَقُولُ بَيْتُ رَبِّنَا وَ تُقِرُّ بِالتَّوْرَاةِ وَ الْإِنْجِيلِ وَ تَسْأَلُ أَهْلَ الْكِتَابِ وَ تَأْخُذُ عَنْهُمْ وَ كَانَتِ الْعَرَبُ فِي كُلِّ الْأَسْبَابِ أَقْرَبَ إِلَى الدِّينِ الْحَنِيفِيِّ مِنَ الْمَجُوسِ
And the Magians were going to the mothers and marrying the daughter and the sisters, and the Arabs prohibited that; and the Magians denied the Sacred House of Allah-azwj and named is as ‘The house of Satan-la’, and the Arabs used to perform its Hajj and revere it and were saying, ‘House of our Lord-azwj’, and accepted the Torah and the Evangel, and were asking the people of the Book and taking from them, and the Arabs were, in all the causes, closer to the upright Religion than the Magians’.
قَالَ فَإِنَّهُمْ احْتَجُّوا بِإِتْيَانِ الْأَخَوَاتِ أَنَّهَا سُنَّةٌ مِنْ آدَمَ قَالَ فَمَا حُجَّتُهُمْ فِي إِتْيَانِ الْبَنَاتِ وَ الْأُمَّهَاتِ وَ قَدْ حَرَّمَ ذَلِكَ آدَمُ وَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ سَائِرُ الْأَنْبِيَاءِ ع وَ كُلُّ مَا جَاءَ عَنِ اللَّهِ عَزَّ وَ جَلَّ
He said, ‘But they are arguing going to (marrying) their sisters that it is a Sunnah from Adam-as’. He-asws said: ‘What is their argument in coming to the daughters and the mothers, and Adam-as had prohibited that, and (so had) Noah-as, and Ibrahim-as, and Musa-as, and Isa-as and the rest of the Prophets-as, and everyone who had come from Allah-azwj Mighty and Majestic’.
قَالَ فَلِمَ حَرَّمَ اللَّهُ تَعَالَى الْخَمْرَ وَ لَا لَذَّةَ أَفْضَلُ مِنْهَا قَالَ حَرَّمَهَا لِأَنَّهَا أُمُّ الْخَبَائِثِ أَ وَ لَيْسَ كُلُّ شَيْءٍ يَأْتِي عَلَى شَارِبِهَا سَاعَةٌ يُسْلَبُ لُبُّهُ وَ لَا يَعْرِفُ رَبَّهُ وَ لَا يَتْرُكُ مَعْصِيَةً إِلَّا رَكِبَهَا وَ لَا حُرْمَةً إِلَّا انْتَهَكَهَا وَ لَا رَحِماً مَاسَّةً إِلَّا قَطَعَهَا وَ لَا فَاحِشَةً إِلَّا أَتَاهَا وَ السَّكْرَانُ زِمَامُهُ بِيَدِ الشَّيْطَانِ إِنْ أَمَرَهُ أَنْ يَسْجُدَ لِلْأَوْثَانِ سَجَدَ وَ يَنْقَادُ حَيْثُ مَا قَادَهُ
He said, ‘Why did Allah-azwj the Exalted Prohibit the wine and there is no pleasure better than it?’ He-asws said: ‘He-azwj Prohibited it as it is the mother of the wickedness. Or, isn’t it so that a time comes to its drinker taking his mind, and he neither recognises his Lord-azwj nor does he leave the disobedience except he indulges in it, nor any sanctity except he violates it, nor any relationship except he cuts it off, nor any immorality except he comes to it; and the intoxicant is such, his reins are in the hand of the Satan-la. If he is told to do Sajdah to the idols, he would do so, and go to wherever he is towed’ (by Iblees).
قَالَ فَلِمَ حَرَّمَ الدَّمَ الْمَسْفُوحَ قَالَ لِأَنَّهُ يُورِثُ الْقَسَاوَةَ وَ يَسْلُبُ الْفُؤَادَ رَحْمَتَهُ وَ يُعَفِّنُ الْبَدَنَ وَ يُغَيِّرُ اللَّوْنَ وَ أَكْثَرَ مَا يُصِيبُ الْإِنْسَانَ الْجُذَامُ يَكُونُ مِنْ أَكْلِ الدَّمِ قَالَ فَأَكْلُ الْغُدَدِ قَالَ يُورِثُ الْجُذَامَ
He said, ‘Why did He-azwj Prohibit the blood shed?’ He-asws said: ‘Because it inherits the hardness (of the heart), and strips the heart of its mercy, and it decomposes the body, and changes the colour, and most of the human beings afflicted by the leprosy happen from the consumption of blood’. He said, ‘Eating the glands?’ He-asws said: ‘Inherits the leprosy’.
قَالَ فَالْمَيْتَةُ لِمَ حَرَّمَهَا قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَرْقاً بَيْنَهَا وَ بَيْنَ مَا يُذْكَرُ عَلَيْهِ اسْمُ اللَّهِ وَ الْمَيْتَةُ قَدْ جَمَدَ فِيهَا الدَّمُ وَ تَرَاجَعَ إِلَى بَدَنِهَا فَلَحْمُهَا ثَقِيلٌ غَيْرُ مَرِيءٍ لِأَنَّهَا يُؤْكَلُ لَحْمُهَا بِدَمِهَا
He said, ‘The dead, why did He-azwj Prohibit it?’ He-asws said: ‘A differentiation between it and what the Name of Allah-azwj is Mentioned upon; and the dead, the blood has been frozen in it and retreated to its body, and its flesh can be said to be without freshness, because its blood would be eaten along with its flesh’.
قَالَ فَالسَّمَكُ مَيْتَةٌ قَالَ إِنَّ السَّمَكَ ذَكَاتُهُ إِخْرَاجُهُ حَيّاً مِنَ الْمَاءِ ثُمَّ يُتْرَكُ حَتَّى يَمُوتَ مِنْ ذَاتِ نَفْسِهِ وَ ذَلِكَ أَنَّهُ لَيْسَ لَهُ دَمٌ وَ كَذَلِكَ الْجَرَادُ
He said, ‘The dead fish?’ He-asws said: ‘The fish, its purification in it being extracted alive from the water, then it is left until it dies from itself, and that is because there isn’t any blood for it, and similar to that is the locust’.
قَالَ فَلِمَ حَرَّمَ الزِّنَا قَالَ لِمَا فِيهِ مِنَ الْفَسَادِ وَ ذَهَابِ الْمَوَارِيثِ وَ انْقِطَاعِ الْأَنْسَابِ لَا تَعْلَمُ الْمَرْأَةُ فِي الزِّنَا مَنْ أَحْبَلَهَا وَ لَا الْمَوْلُودُ يَعْلَمُ مَنْ أَبُوهُ وَ لَا أَرْحَامَ مَوْصُولَةٌ وَ لَا قَرَابَةَ مَعْرُوفَةٌ
He said, ‘Why is the adultery Prohibited?’ He-asws said: ‘When there was in it from the mischief, and the corruption of the inheritances, and the cutting off of lineages. The woman does not know in the adultery who has impregnated her, nor does the new-born know who his father is, nor are the relationships connected, nor any relatives known’.
قَالَ فَلِمَ حَرَّمَ اللِّوَاطَ قَالَ مِنْ أَجْلِ أَنَّهُ لَوْ كَانَ إِتْيَانُ الْغُلَامِ حَلَالًا لَاسْتَغْنَى الرِّجَالُ عَنِ النِّسَاءِ وَ كَانَ فِيهِ قَطْعُ النَّسْلِ وَ تَعْطِيلُ الْفُرُوجِ وَ كَانَ فِي إِجَازَةِ ذَلِكَ فَسَادٌ كَثِيرٌ
He said, ‘Why did He-azwj Prohibit the sodomy?’ He-asws said: ‘From the reason that if coming to the boys was Permissible, the men would be needless of the women, and therein would be the termination of the lineages and disablement of the private parts, and in allowing that would be a lot of corruption’.
قَالَ فَلِمَ حَرَّمَ إِتْيَانِ الْبَهِيمَةِ قَالَ ع كَرِهَ أَنْ يُضَيِّعَ الرَّجُلُ مَاءَهُ وَ يَأْتِيَ غَيْرَ شَكْلِهِ وَ لَوْ أَبَاحَ ذَلِكَ لَرَبَطَ كُلُّ رَجُلٍ أَتَاناً يَرْكَبُ ظَهْرَهَا وَ يَغْشَى فَرْجَهَا فَكَانَ يَكُونُ فِي ذَلِكَ فَسَادٌ كَثِيرٌ فَأَبَاحَ ظُهُورَهَا وَ حَرَّمَ عَلَيْهِمْ فُرُوجَهَا وَ خَلَقَ لِلرِّجَالِ النِّسَاءَ لِيَأْنِسُوا بِهِنَّ وَ يَسْكُنُوا إِلَيْهِنَّ وَ يَكُنَّ مَوْضِعَ شَهَوَاتِهِمْ وَ أُمَّهَاتِ أَوْلَادِهِمْ
He said, ‘Why did He-azwj Prohibit going to the animals (bestiality)?’ He-asws said: ‘It is abhorrent that the man should place his water and goes to other than his own kind, and if that had been legalise, every man would have to tie a donkey, ride upon its back and cover up its private part. There would be a lot of mischief in that. Thus (riding) its back has been legalised and their private parts are Prohibited, and the women are created for the men to be comforted by them and attain rest by them and the place of their desires would become mothers of their children’.
قَالَ فَمَا عِلَّةُ الْغُسْلِ مِنَ الْجَنَابَةِ وَ إِنَّ مَا أُتِيَ حَلَالٌ وَ لَيْسَ فِي الْحَلَالِ تَدْنِيسٌ قَالَ ع إِنَّ الْجَنَابَةَ بِمَنْزِلَةِ الْحَيْضِ وَ ذَلِكَ أَنَّ النُّطْفَةَ دَمٌ لَا تَسْتَحْكِمُ وَ لَا يَكُونُ الْجِمَاعُ إِلَّا بِحَرَكَةٍ شَدِيدَةٍ وَ شَهْوَةٍ غَالِبَةٍ وَ إِذَا فَرَغَ تَنَفَّسَ الْبَدَنُ وَ وَجَدَ الرَّجُلُ مِنْ نَفْسِهِ رَائِحَةً كَرِيهَةً فَوَجَبَ الْغُسْلُ لِذَلِكَ وَ غُسْلُ الْجَنَابَةِ مَعَ ذَلِكَ أَمَانَةٌ ائْتَمَنَ اللَّهُ تَعَالَى عَلَيْهَا عَبِيدَهُ لِيَخْتَبِرَهُمْ بِهَا
He said, ‘What is the reason of the washing from the ceremonial impurity and what is come to is Permissible, and there isn’t any filthiness in the Permissible?’ He-asws said: ‘The ceremonial impurity is at the status of the menstruation, and that is because the sperm is blood not prevailing, nor can the copulation happen except by severe movement and overwhelming desire. And when the body takes a breather and the man finds offensive odour, the washing is obligated due to that; and washing the ceremonial impurity is an entrustment Entrusted by Allah-azwj the Exalted upon His-azwj servants in order to Test them by it’.
قَالَ أَيُّهَا الْحَكِيمُ فَمَا تَقُولُ فِيمَنْ زَعَمَ أَنَّ هَذَا التَّدْبِيرَ الَّذِي يَظْهَرُ فِي هَذَا الْعَالَمِ تَدْبِيرُ النُّجُومِ السَّبْعَةِ قَالَ يَحْتَاجُونَ إِلَى دَلِيلِ أَنَّ هَذَا الْعَالَمَ الْأَكْبَرَ وَ الْعَالَمَ الْأَصْغَرَ مِنْ تَدْبِيرِ النُّجُومِ الَّتِي تَسْبَحُ فِي الْفَلَكِ وَ تَدُورُ حَيْثُ دَارَتْ مُتْعِبَةً لَا تَفْتُرُ وَ سَائِرَةً لَا تَقِفُ
He said, ‘O wise one! What are you-asws saying regarding the ones who claim that this is the management which appears in this universe is the management of the seven stars?’ He-asws said: ‘They would be needy to evidence that this is the large universe, and the smaller universe is from the management of the start which float around in space and orbit where they orbit following non-stop, and the movement does not stop’.
ثُمَّ قَالَ وَ إِنَّ كُلَّ نَجْمٍ مِنْهَا مُوَكَّلٌ مُدَبَّرٌ فَهِيَ بِمَنْزِلَةِ الْعَبِيدِ الْمَأْمُورِينَ الْمَنْهِيِّينَ فَلَوْ كَانَتْ قَدِيمَةً أَزَلِيَّةً لَمْ تَتَغَيَّرْ مِنْ حَالٍ إِلَى حَالٍ
Then he-asws said: ‘And if every star from it was allocated with a management, then it would be at the status of the slave, the ordered, the forbidden. If it was eternally ancient, it would not have changed from a state to a state’.
قَالَ فَمَنْ قَالَ بِالطَّبَائِعِ قَالَ مَنْ لَمْ يَمْلِكِ الْبَقَاءَ وَ لَا صَرْفَ الْحَوَادِثِ وَ غَيَّرَتْهُ الْأَيَّامُ وَ اللَّيَالِي لَا يَرُدُّ الْهَرَمَ وَ لَا يَدْفَعُ الْأَجَلَ مَا تَصْنَعُ بِهِ
He said, ‘(What about) the ones who say with the (four) natures (heat, cold, wet, dry)?’ He-asws said: ‘One who does not control the remaining, nor turns away the newly occurring events, and is changed by the days and the nights, can neither repel the ageing nor repel the deaths, what can you do with it?’
قَالَ فَأَخْبِرْنِي عَمَّنْ زَعَمَ أَنَّ الْخَلْقَ لَمْ يَزَلْ يَتَنَاسَلُونَ وَ يَتَوَالَدُونَ وَ يَذْهَبُ قَرْنٌ وَ يَجِيءُ قَرْنٌ تُفْنِيهِمُ الْأَمْرَاضُ وَ الْأَعْرَاضُ وَ صُنُوفُ الْآفَاتِ يُخْبِرُكَ الْآخِرُ عَنِ الْأَوَّلِ وَ يُنَبِّئُكَ الْخَلَفُ عَنِ السَّلَفِ وَ الْقُرُونُ عَنِ الْقُرُونِ أَنَّهُمْ وَجَدُوا الْخَلْقَ عَلَى هَذَا الْوَصْفِ بِمَنْزِلَةِ الشَّجَرِ وَ النَّبَاتِ فِي كُلِّ دَهْرٍ يَخْرُجُ مِنْهُ حَكِيمٌ عَلِيمٌ بِمَصْلَحَةِ النَّاسِ بَصِيرٍ بِتَأْلِيفِ الْكَلَامِ وَ يُصَنِّفُ كِتَاباً قَدْ حَبَّرَهُ بِفِطْنَتِهِ وَ حَسَّنَهُ بِحِكْمَتِهِ قَدْ جَعَلَهُ حَاجِزاً بَيْنَ النَّاسِ يَأْمُرُهُمْ بِالْخَيْرِ وَ يَحُثُّهُمْ عَلَيْهِ وَ يَنْهَاهُمْ عَنِ السُّوءِ وَ الْفَسَادِ وَ يَزْجُرُهُمْ عَنْهُ لِئَلَّا يَتَهَاوَشُوا وَ لَا يَقْتُلَ بَعْضُهُمْ بَعْضاً
He said, ‘Inform me about the one who claims that the creation will not cease to be lineageing and procreating, and a generation will go and a generation will come. They are being annihilated by the disease, and the symptoms, and the types of affliction. The latter ones inform you of the former ones, and the survivors inform you about the ancestors, and the generation about the generation. They find the people upon this description, at the status of the trees and the vegetation. In every era, a wise one comes out to them with correction of the people, insightful with the composition of the speech, and he authors a book written by his own intellect, and improves it by his wisdom, making it a barrier between the people, enjoining them with the good and urging them upon it, and forbidding them from the evil and the corruption and rebuking them upon it, lest they leap upon each other and some of them kill the others’.
قَالَ ع وَيْحَكَ إِنَّ مَنْ خَرَجَ مِنْ بَطْنِ أُمِّهِ أَمْسِ وَ يَرْحَلُ عَنِ الدُّنْيَا غَداً لَا عِلْمَ لَهُ بِمَا كَانَ قَبْلَهُ وَ لَا مَا يَكُونُ بَعْدَهُ ثُمَّ إِنَّهُ لَا يَخْلُو الْإِنْسَانُ مِنْ أَنْ يَكُونَ خَلَقَ نَفْسَهُ أَوْ خَلَقَهُ غَيْرُهُ أَوْ لَمْ يَزَلْ مَوْجُوداً فَمَا لَيْسَ بِشَيْءٍ لَا يَقْدِرُ عَلَى أَنْ يَخْلُقَ شَيْئاً وَ هُوَ لَيْسَ بِشَيْءٍ وَ كَذَلِكَ مَا لَمْ يَكُنْ فَيَكُونُ شَيْئاً يُسْأَلُ فَلَا يَعْلَمُ كَيْفَ كَانَ ابْتِدَاؤُهُ
He-asws said: ‘Woe be unto you! One who came out from the belly of his mother yesterday and will depart from the world tomorrow will have no knowledge for him of what happened before him nor what will be happening after him. Then, the human being is no vacant from that either he created himself, or someone else created him, or he did not cease to exist. It isn’t for a thing able upon creating a thing while it isn’t a thing, and like that what did not exist would come into being as a thing and is asked but it does not know who was its own beginning.
وَ لَوْ كَانَ الْإِنْسَانُ أَزَلِيّاً لَمْ تَحْدُثْ فِيهِ الْحَوَادِثُ لِأَنَّ الْأَزَلِيَّ لَا تُغَيِّرُهُ الْأَيَّامُ وَ لَا يَأْتِي عَلَيْهِ الْفَنَاءُ مَعَ أَنَّا لَمْ نَجِدْ بِنَاءً مِنْ غَيْرِ بَانٍ وَ لَا أَثَراً مِنْ غَيْرِ مُؤَثِّرٍ وَ لَا تَأْلِيفاً مِنْ غَيْرِ مُؤَلِّفٍ فَمَنْ زَعَمَ أَنَّ أَبَاهُ خَلَقَهُ قِيلَ فَمَنْ خَلَقَ أَبَاهُ وَ لَوْ أَنَّ الْأَبَ هُوَ الَّذِي خَلَقَ ابْنَهُ لَخَلَقَهُ عَلَى شَهْوَتِهِ وَ صَوَّرَهُ عَلَى مَحَبَّتِهِ وَ لَمَلَكَ حَيَاتَهُ وَ لَجَارَ فِيهِ حُكْمُهُ مَرِضَ فَلَمْ يَنْفَعْهُ وَ مَاتَ فَعَجَزَ عَنْ رَدِّهِ إِنَّ مَنِ اسْتَطَاعَ أَنْ يَخْلُقَ خَلْقاً وَ يَنْفُخَ فِيهِ رُوحاً حَتَّى يَمْشِيَ عَلَى رِجْلَيْهِ سَوِيّاً يَقْدِرُ أَنْ يَدْفَعَ عَنْهُ الْفَسَادَ
And if the human being were eternal, the occurrences would not occur in him, because the eternal is not changed by the days, nor does annihilation come upon him. Along with it, we do not find a building from without a builder, or any trace from without an impactor, nor a composition without there being a composer. The one who claims that his father created him, it would be said, ‘Then who created his father?’ And if the father, he is the one who created his sons, would have created him upon his own desires, and imaged him upon his own love and would have controlled his life, flowing his wisdom into him. He gets sick, but he cannot benefit him, and he dies, and he was not able upon repelling it. One who is capable to create a creature and blow spirit into him until he walks upon his two legs straight, would be able upon repelling the spoiling from him’.
قَالَ فَمَا تَقُولُ فِي عِلْمِ النُّجُومِ
He said, ‘What are you-asws saying regarding knowledge of the stars (astrology)?’
قَالَ هُوَ عِلْمٌ قَلَّتْ مَنَافِعُهُ وَ كَثُرَتْ مَضَرَّاتُهُ لِأَنَّهُ لَا يُدْفَعُ بِهِ الْمَقْدُورُ وَ لَا يُتَّقَى بِهِ الْمَحْذُورُ إِنْ أَخْبَرَ الْمُنَجِّمُ بِالْبَلَاءِ لَمْ يُنْجِهِ التَّحَرُّزُ مِنَ الْقَضَاءِ وَ إِنْ أَخْبَرَ هُوَ بِخَيْرٍ لَمْ يَسْتَطِعْ تَعْجِيلَهُ وَ إِنْ حَدَثَ بِهِ سُوءٌ لَمْ يُمْكِنْهُ صَرْفُهُ وَ الْمُنَجِّمُ يُضَادُّ اللَّهَ فِي عِلْمِهِ بِزَعْمِهِ أَنَّهُ يَرُدُّ قَضَاءَ اللَّهِ عَنْ خَلْقِهِ
He-asws said: ‘It is a knowledge of little benefit and more harm, because the Predetermined cannot be repelled by it, nor can the cautioned be saved by it. If the astrologer is informed with the affliction, the guarding will not save him from the Ordained; and if he is informed with good, he would not be capable of hastening it, and an evil occurs with him he would not be able from turning it away; and the astrologer opposes Allah-azwj regarding His-azwj Knowledge by claiming that he can repel the Ordainment of Allah-azwj from His-azwj creatures’.
قَالَ فَالرَّسُولُ أَفْضَلُ أَمِ الْمَلَكُ الْمُرْسَلُ إِلَيْهِ قَالَ بَلِ الرَّسُولُ أَفْضَلُ
He said, ‘Is the Rasool-as superior of the Angel Sent to him-as?’ He-asws said: ‘But, the Rasool-as is superior’.
قَالَ فَمَا عِلَّةُ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِعِبَادِهِ يَكْتُبُونَ عَلَيْهِمْ وَ لَهُمْ وَ اللَّهُ عَالِمُ السِّرِّ وَ مَا هُوَ أَخْفَى
He said, ‘What is the reason the Angels allocated with His-azwj servants are writing against them and for them, and Allah-azwj Knows the secrets and what is hidden?’
قَالَ اسْتَعْبَدَهُمْ بِذَلِكَ وَ جَعَلَهُمْ شُهُوداً عَلَى خَلْقِهِ لِيَكُونَ الْعِبَادُ لِمُلَازَمَتِهِمْ إِيَّاهُمْ أَشَدَّ عَلَى طَاعَةِ اللَّهِ مُوَاظَبَةً وَ عَنْ مَعْصِيَتِهِ أَشَدَّ انْقِبَاضاً وَ كَمْ مِنْ عَبْدٍ يَهُمُّ بِمَعْصِيَةٍ فَيَذْكُرُ مَكَانَهَا فَارْعَوَى وَ كَفَّ فَيَقُولُ رَبِّي يَرَانِي وَ حَفِظَتِي عَلَيَّ بِذَلِكَ تَشْهَدُ وَ إِنَّ اللَّهَ بِرَأْفَتِهِ وَ لُطْفِهِ أَيْضاً وَكَّلَهُمْ بِعِبَادِهِ يَذُبُّونَ عَنْهُ مَرَدَةَ الشَّيَاطِينِ وَ هَوَامَّ الْأَرْضِ وَ آفَاتٍ كَثِيرَةً مِنْ حَيْثُ لَا يَرَوْنَ بِإِذْنِ اللَّهِ إِلَى أَنْ يَجِيءَ أَمْرُ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘He-azwj Enslaved them with that and Made them as witnesses upon His-azwj creatures, for the servants become necessitated by them, more intense upon obedience of Allah-azwj with perseverance, and more intensely shirking from disobeying Him-azwj; and how many a servant disobeyed, then he remembers in his place, so he returns and refrains, and he saying, ‘My Lord-azwj Showed me and Protected me with that witness’, and that Allah-azwj, by His-azwj Compassion and His-azwj Kindness as well Allocated them with His-azwj servants casting off from him the apostate Satans-la, and vermins of the earth, and a lot of afflictions from where he is not seeing, by the Permission of Allah-azwj until the Command of Allah-azwj Mighty and Majestic comes’.
قَالَ فَخَلَقَ الْخَلْقَ لِلرَّحْمَةِ أَمْ لِلْعَذَابِ قَالَ خَلَقَهُمْ لِلرَّحْمَةِ وَ كَانَ فِي عِلْمِهِ قَبْلَ خَلْقِهِ إِيَّاهُمْ أَنَّ قَوْماً مِنْهُمْ يَصِيرُونَ إِلَى عَذَابِهِ بِأَعْمَالِهِمُ الرَّدِيئَةِ وَ جَحْدِهِمْ بِهِ
He said, ‘Did He-azwj Create the creatures for the Mercy or for the Punishment?’ He-asws said: ‘He-azwj said: ‘He-azwj Created them for the Mercy, and it was in His-azwj Knowledge before His-azwj Creating them that a group of them would be coming to His-azwj Punishment due to their bad deeds and their rejecting Him-azwj’.
قَالَ يُعَذِّبُ مَنْ أَنْكَرَ فَاسْتَوْجَبَ عَذَابَهُ بِإِنْكَارِهِ فَبِمَ يُعَذِّبُ مَنْ وَحَّدَهُ وَ عَرَفَهُ
He said, ‘He-azwj will Punish the ones who deny and His-azwj Punishment would be obligated upon him due to his denial, but why would He-azwj Punish the one who professes His-azwj Tawheed and recognises Him-azwj?’
قَالَ يُعَذِّبُ الْمُنْكِرَ لِإِلَهِيَّتِهِ عَذَابَ الْأَبَدِ وَ يُعَذِّبُ الْمُقِرَّ بِهِ عَذَاباً عُقُوبَةً لِمَعْصِيَتِهِ إِيَّاهُ فِيمَا فَرَضَ عَلَيْهِ ثُمَّ يَخْرُجُ وَ لا يَظْلِمُ رَبُّكَ أَحَداً
He-asws said: ‘He-azwj will Punish the denier of His-azwj Lordship with the permanent Punishment, and He-azwj will Punish the one acknowledging Him-azwj with the Punishment of retribution due to his disobeying Him-azwj regarding what He-azwj had Obligated upon him, then he will come out (of Hell), and your Lord-azwj is not unjust to anyone’.
قَالَ فَبَيْنَ الْكُفْرِ وَ الْإِيمَانِ مَنْزِلَةٌ قَالَ لَا قَالَ فَمَا الْإِيمَانُ وَ مَا الْكُفْرُ
He said, ‘Is there a status between the Kufr and the Eman?’ He-asws said: ‘No’. He said, ‘What is the Eman and what is the Kufr?’
قَالَ الْإِيمَانُ أَنْ يُصَدِّقَ اللَّهَ فِيمَا غَابَ عَنْهُ مِنْ عَظَمَةِ اللَّهِ لِتَصْدِيقِهِ بِمَا شَاهَدَ مِنْ ذَلِكَ وَ عَايَنَ وَ الْكُفْرُ الْجُحُودُ
He-asws said: ‘The Eman is that one ratifies Allah-azwj regarding whatever is hidden from him from the Magnificence of Allah-azwj to ratify Him-azwj whatever he witnesses from that and sees; and the Kufr is the rejection’.
قَالَ فَمَا الشِّرْكُ وَ مَا الشَّكُّ قَالَ الشِّرْكُ أَنْ يَضُمَّ إِلَى الْوَاحِدِ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ آخَرَ وَ الشَّكُّ مَا لَمْ يَعْتَقِدْ قَلْبُهُ شَيْئاً
He said, ‘What is the Shirk and what is the doubt?’ He-asws said: ‘The Shirk is that he joins another to the One Who, there isn’t anything like Him-azwj; and the doubt is anything that his heart does not hold’.
قَالَ أَ فَيَكُونُ الْعَالِمُ جَاهِلًا قَالَ عَالِمٌ بِمَا يَعْلَمُ وَ جَاهِلٌ بِمَا يَجْهَلُ
He said, ‘Can the knowledgeable one happen to be ignorant?’ He-asws said: ‘He is a knowledge of what he knows, and ignorant of what he is ignorant of’.
قَالَ فَمَا السَّعَادَةُ وَ مَا الشَّقَاوَةُ قَالَ السَّعَادَةُ سَبَبُ خَيْرٍ تُمْسِكُ بِهِ السَّعِيدُ فَيَجُرُّهُ إِلَى النَّجَاةِ وَ الشَّقَاوَةُ سَبَبُ خِذْلَانٍ تُمْسِكُ بِهِ الشَّقِيُّ فَجَرَّهُ إِلَى الْهَلَكَةِ وَ كُلٌّ بِعِلْمِ اللَّهِ تَعَالَى
He said, ‘So what is the goodness and the wretchedness?’ He-asws said: ‘The goodness is the cause of good the fortunate one adheres with it and it drags him to the salvation, and the wretchedness is the cause of abandonment the wretchedness adheres with it and it drags him to the destruction, and everything is in the Knowledge of Allah-azwj the Exalted’.
قَالَ أَخْبِرْنِي عَنِ السِّرَاجِ إِذَا انْطَفَأَ أَيْنَ يَذْهَبُ نُورُهُ قَالَ يَذْهَبُ فَلَا يَعُودُ قَالَ فَمَا أَنْكَرْتَ أَنْ يَكُونَ الْإِنْسَانُ مِثْلَ ذَلِكَ إِذَا مَاتَ وَ فَارَقَ الرُّوحُ الْبَدَنَ لَمْ يَرْجِعْ إِلَيْهِ أَبَداً كَمَا لَا يَرْجِعُ ضَوْءُ السِّرَاجِ إِلَيْهِ أَبَداً إِذَا انْطَفَأَ
He said, ‘Inform me about the lantern, when it is extinguished, where does its light go?’ He-asws said: ‘It goes away and does not return’. He said, ‘Then what makes you-asws deny that the human being would be like that, when he dies and the soul separates from the body, it does not return to it, ever, just as the illumination of the lantern does not return to it, ever, when it is extinguished?’
قَالَ لَمْ تُصِبِ الْقِيَاسَ إِنَّ النَّارَ فِي الْأَجْسَامِ كَامِنَةٌ وَ الْأَجْسَامَ قَائِمَةٌ بِأَعْيَانِهَا كَالْحَجَرِ وَ الْحَدِيدِ فَإِذَا ضُرِبَ أَحَدُهُمَا بِالْآخَرِ سَطَعَتْ مِنْ بَيْنِهِمَا نَارٌ يُقْتَبَسُ مِنْهُمَا سِرَاجٌ لَهُ الضَّوْءُ فَالنَّارُ ثَابِتَةٌ فِي أَجْسَامِهَا وَ الضَّوْءُ ذَاهِبٌ وَ الرُّوحُ جِسْمٌ رَقِيقٌ قَدْ أُلْبِسَ قَالَباً كَثِيفاً وَ لَيْسَ بِمَنْزِلَةِ السِّرَاجِ الَّذِي ذَكَرْتَ إِنَّ الَّذِي خَلَقَ فِي الرَّحِمِ جَنِيناً مِنْ مَاءٍ صَافٍ وَ رَكَّبَ فِيهِ ضُرُوباً مُخْتَلِفَةً مِنْ عُرُوقٍ وَ عَصَبٍ وَ أَسْنَانٍ وَ شَعْرٍ وَ عِظَامٍ وَ غَيْرِ ذَلِكَ هُوَ يُحْيِيهِ بَعْدَ مَوْتِهِ وَ يُعِيدُهُ بَعْدَ فَنَائِهِ
The analogy is not correct. The fire in the bodies is latent and the bodies are standing by its support, like the stones and the irons. When one of them is struck with the other, fire lights up from between them, a lantern takes from it having the illumination for it. The fire is affirmed in their bodies and the illumination goes, while the soul is a delicate body having worn a thick mould, and it isn’t at the status of the lantern which you mentioned. The One Who Created the foetus in the womb from clear water and Installed in it various different (things), from veins, and nerves, and teeth, and hair, and bones, and other than that, He-azwj will Revive it after its death and Repeat it after its annihilation’.
قَالَ فَأَيْنَ الرُّوحُ قَالَ فِي بَطْنِ الْأَرْضِ حَيْثُ مَصْرَعُ الْبَدَنِ إِلَى وَقْتِ الْبَعْثِ قَالَ فَمَنْ صُلِبَ أَيْنَ رُوحُهُ قَالَ فِي كَفِّ الْمَلَكِ الَّذِي قَبَضَهَا حَتَّى يُودِعَهَا الْأَرْضَ قَالَ فَأَخْبِرْنِي عَنِ الرُّوحِ أَ غَيْرُ الدَّمِ قَالَ نَعَمْ الرُّوحُ عَلَى مَا وَصَفْتُ لَكَ مَادَّتُهُ مِنَ الدَّمِ وَ مِنَ الدَّمِ رُطُوبَةُ الْجِسْمِ وَ صَفَاءُ اللَّوْنِ وَ حُسْنُ الصَّوْتِ وَ كَثْرَةُ الضَّحِكِ فَإِذَا جَمَدَ الدَّمُ فَارَقَ الرُّوحُ الْبَدَنَ
He said, ‘Where is the soul?’ He-asws said: ‘In the interior of the earth where the body died up to the time of the Resurrection’. He said, ‘The one who is crucified, where would his soul be?’ He-asws said: ‘In the palm of the Angel who captured it, until he returns it to the earth’. He said, ‘Inform me about the soul, is it without blood?’ He-asws said: ‘Yes, the soul is upon what is described to you. Its substance is from the blood, and from the blood is the wetness of the body, and clearness of the colour, and beauty of the sound, and abundance of the laughter. When the blood freezes, the soul separates from the body’.
قَالَ فَهَلْ يُوصَفُ بِخِفَّةٍ وَ ثِقْلٍ وَ وَزْنٍ قَالَ الرُّوحُ بِمَنْزِلَةِ الرِّيحِ فِي الزِّقِ إِذَا نُفِخَتْ فِيهِ امْتَلَأَ الزِّقُّ مِنْهَا فَلَا يَزِيدُ فِي وَزْنِ الزِّقِّ وُلُوجُهَا فِيهِ وَ لَا يَنْقُصُهَا خُرُوجُهَا مِنْهُ كَذَلِكَ الرُّوحُ لَيْسَ لَهَا ثِقْلٌ وَ لَا وَزْنٌ
He said, ‘Can it be described with lightness, and heaviness, and weight?’ He-asws said: ‘The soul is at the status of the wind in a skin (balloon). When it is blown into, the skin (balloon) fills up from it, but the skin (balloon) neither increases in weight and even if there is struggle in it, nor does its exit from it reduce it (in weight). Like that is the soul, there is neither heaviness for it nor weight’.
قَالَ فَأَخْبِرْنِي مَا جَوْهَرُ الرِّيحِ قَالَ الرِّيحُ هَوَاءٌ إِذَا تَحَرَّكَ سُمِّيَ رِيحاً فَإِذَا سَكَنَ سُمِّيَ هَوَاءً وَ بِهِ قِوَامُ الدُّنْيَا وَ لَوْ كُفِتَ الرِّيحُ ثَلَاثَةَ أَيَّامٍ لَفَسَدَ كُلُّ شَيْءٍ عَلَى وَجْهِ الْأَرْضِ وَ نَتُنَ وَ ذَلِكَ أَنَّ الرِّيحَ بِمَنْزِلَةِ الْمِرْوَحَةِ تَذُبُّ وَ تَدْفَعُ الْفَسَادَ عَنْ كُلِّ شَيْءٍ وَ تُطَيِّبُهُ فَهِيَ بِمَنْزِلَةِ الرُّوحِ إِذَا خَرَجَ عَنِ الْبَدَنِ نَتُنَ الْبَدَنُ وَ تَغَيَّرَ تَبَارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
He said, ‘Inform me, what is the essence of the soul?’ He-asws said: ‘The wind. When the air moves it is named as wind, and when it settles, it is called air, and by it the body stands, and if the wind were to be withheld for three days, it would spoil all things upon the surface of the earth and would stink, and that is because the wind is at the status of the fan. It goes and removes the spoiling from all things, making them good. It is at the status of the soul when it exits from the body, the body stinks and changes. Blessed is Allah-azwj, the best of the creators’.
قَالَ أَ فَيَتَلَاشَى الرُّوحُ بَعْدَ خُرُوجِهِ عَنْ قَالَبِهِ أَمْ هُوَ بَاقٍ قَالَ بَلْ هُوَ بَاقٍ إِلَى وَقْتِ يُنْفَخُ فِي الصُّورِ فَعِنْدَ ذَلِكَ تَبْطُلُ الْأَشْيَاءُ وَ تَفْنَى فَلَا حِسَّ وَ لَا مَحْسُوسَ ثُمَّ أُعِيدَتِ الْأَشْيَاءُ كَمَا بَدَأَهَا مُدَبِّرُهَا وَ ذَلِكَ أَرْبَعُمِائَةِ سَنَةٍ تَسْبُتُ فِيهَا الْخَلْقُ وَ ذَلِكَ بَيْنَ النَّفْخَتَيْنِ
He said, ‘Does anything of the soul disappear after its exit from its mould or does it remain?’ He-asws said: ‘But, it remains up to a time it would be Blown into the Trumpet. During that, the things would be invalidated and be annihilated, so there will neither be any feeling nor anything being felt. Then the things will return just as their Manager had Begun them, and that is four hundred years, the creation would rest during it, and that is between the two (Blowing of) the Trumpets’.
قَالَ وَ أَنَّى لَهُ بِالْبَعْثِ وَ الْبَدَنُ قَدْ بَلِيَ وَ الْأَعْضَاءُ قَدْ تَفَرَّقَتْ فَعُضْوٌ بِبَلْدَةٍ يَأْكُلُهَا سِبَاعُهَا وَ عُضْوٌ بِأُخْرَى تَمْزِقُهُ هَوَامُّهَا وَ عُضْوٌ قَدْ صَارَ تُرَاباً بُنِيَ بِهِ مَعَ الطِّينِ حَائِطٌ
He said, ‘And how can there be the Resurrection for it and the body has decayed and fragmented. Parts could be in the town being eaten by its wild animals, and parts could be elsewhere being torn apart by its vermins, and parts could have become dust and a wall could have been built with it and the clay?’
قَالَ إِنَّ الَّذِي أَنْشَأَهُ مِنْ غَيْرِ شَيْءٍ وَ صَوَّرَهُ عَلَى غَيْرِ مِثَالٍ كَانَ سَبَقَ إِلَيْهِ قَادِرٌ أَنْ يُعِيدَهُ كَمَا بَدَأَهُ قَالَ أَوْضِحْ لِي ذَلِكَ
He said, ‘The One Who Grew it from without anything and Imaged it upon without an example having preceded to it, is Able upon Repeating it just as He-azwj had Begun it’. He said, ‘Clarify it for me’.
قَالَ إِنَّ الرُّوحَ مُقِيمَةٌ فِي مَكَانِهَا رُوحَ الْمُحْسِنِ فِي ضِيَاءٍ وَ فُسْحَةٍ وَ رُوحَ الْمُسِيءِ فِي ضِيقٍ وَ ظُلْمَةٍ وَ الْبَدَنُ يَسِيرُ تُرَاباً مِنْهُ خُلِقَ وَ مَا تَقْذِفُ بِهِ السِّبَاعُ وَ الْهَوَامُّ مِنْ أَجْوَافِهَا مِمَّا أَكَلَتْهُ وَ مَزَّقَتْهُ كُلُّ ذَلِكَ فِي التُّرَابِ مَحْفُوظٌ عِنْدَ مَنْ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَ يَعْلَمُ عَدَدَ الْأَشْيَاءِ وَ وَزْنَهَا
He-asws said: ‘The soul stays in its place – soul of the good does would be in illumination and space, and soul of the evil doer would be in narrowness and darkness, and the body will become dust having been created from it; and whatever the wild animals and the vermins throw with from their insides for whatever it had eaten and torn, all that would be in the soil preserved with the One nothing is Hidden from the weight of a particle in the darkness of the earth, and He-azwj Knows the number of the things and their weights.
وَ إِنَّ تُرَابَ الرُّوحَانِيِّينَ بِمَنْزِلَةِ الذَّهَبِ فِي التُّرَابِ فَإِذَا كَانَ حِينَ الْبَعْثِ مَطَرَتِ الْأَرْضُ مَطَرَ النُّشُورِ فَتَرْبُو الْأَرْضُ ثُمَّ تَمْخَضُ مَخْضَ السَّقَّاءِ فَيَصِيرُ تُرَابُ الْبِشْرِ كَمَصِيرِ الذَّهَبِ مِنَ التُّرَابِ إِذَا غُسِلَ بِالْمَاءِ وَ الزُّبْدِ مِنَ اللَّبَنِ إِذَا مُخِضَ
And the dust of the spiritualists is at the same status as the gold in the soil. When the Resurrection takes place, the earth will be rained upon with a rain of growth, and the ground will be nourished, then there will be severe movement of the soaked, and the dust will become mortal, like the state of the gold from the soil when it is washed with water, and the butter from the milk when stirred.
فَيَجْتَمِعُ تُرَابُ كُلِّ قَالَبٍ فَيَنْقُلُ بِإِذْنِ الْقَادِرِ إِلَى حَيْثُ الرُّوحُ فَتَعُودُ الصُّوَرُ بِإِذْنِ الْمُصَوِّرِ كَهَيْئَتِهَا وَ تَلِجُ الرُّوحُ فِيهَا فَإِذَا قَدِ اسْتَوَى لَا يُنْكِرُ مِنْ نَفْسِهِ شَيْئاً
The dust will gather every mould and be transferred by the Permission of the All-Powerful to where the soul is. The images will return by the Permission of the Imager like their bodies and the soul would be Installed in it. When he is completed, he will not deny anything from himself’.
قَالَ أَخْبِرْنِي عَنِ النَّاسِ يُحْشَرُونَ يَوْمَ الْقِيَامَةِ عُرَاةً قَالَ بَلْ يُحْشَرُونَ فِي أَكْفَانِهِمْ قَالَ أَنَّى لَهُمْ بِالْأَكْفَانِ وَ قَدْ بُلِيَتْ قَالَ إِنَّ الَّذِي أَحْيَا أَبْدَانَهُمْ جَدَّدَ أَكْفَانَهُمْ قَالَ فَمَنْ مَاتَ بِلَا كَفَنٍ قَالَ يَسْتُرُ اللَّهُ عَوْرَتَهُ بِمَا شَاءَ مِنْ عِنْدِهِ
He said, ‘Inform me about the people, will they be gathered on the Day of Qiyamah, naked?’ He-asws said: ‘But, they will be gathered in their shrouds’. He said, ‘How can there be shrouds for them and they would have decayed?’ He-asws said: ‘The One Who Revives their bodies will Renew their shrouds’. He said, ‘And the one who dies without a shroud?’ He-asws said: ‘Allah-azwj will Veil his nakedness with whatever He-azwj so Desires from His-azwj Presence’.
قَالَ فَيُعْرَضُونَ صُفُوفاً قَالَ نَعَمْ هُمْ يَوْمَئِذٍ عِشْرُونَ وَ مِائَةُ أَلْفِ صَفٍّ فِي عَرْضِ الْأَرْضِ
He said, ‘They will be presented in rows?’ He-asws said: ‘Yes, on that Day there will be one hundred and twenty thousand rows in the width of the earth’.
قَالَ أَ وَ لَيْسَ تُوزَنُ الْأَعْمَالُ قَالَ ع لَا إِنَّ الْأَعْمَالَ لَيْسَتْ بِأَجْسَامٍ وَ إِنَّمَا هِيَ صِفَةُ مَا عَمِلُوا وَ إِنَّمَا يَحْتَاجُ إِلَى وَزْنِ الشَّيْءِ مَنْ جَهِلَ عَدَدَ الْأَشْيَاءِ وَ لَا يَعْرِفُ ثِقْلَهَا وَ خِفَّتَهَا وَ إِنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ شَيْءٌ
He said, ‘Or, isn’t it so the deeds would be weighed?’ He-asws said: ‘No. The deeds aren’t with bodies, and rather these are a description of what has been done, and rather he is needy to weigh the thing, one who is ignorant of the number of things and does not know its weight and its lightness, and Allah-azwj is such, nothing is hidden from Him-azwj’.
قَالَ فَمَا الْمِيزَانُ قَالَ الْعَدْلُ قَالَ فَمَا مَعْنَاهُ فِي كِتَابِهِ فَمَنْ ثَقُلَتْ مَوازِينُهُ قَالَ فَمَنْ رُجِّحَ عَمَلُهُ
He said, ‘What is the Scale?’ He-asws said: ‘The justice’. He said, ‘What is the meaning of it in His-azwj Book: So, ones whose scale is heavy, [23:102]. He-asws said: ‘The one whose deed outweigh’.
قَالَ فَأَخْبِرْنِي أَ وَ لَيْسَ فِي النَّارِ مُقَنِّعٌ أَنْ يُعَذِّبَ خَلْقَهُ بِهَا دُونَ الْحَيَّاتِ وَ الْعَقَارِبِ قَالَ إِنَّمَا يُعَذِّبُ بِهَا قَوْماً زَعَمُوا أَنَّهَا لَيْسَتْ مِنْ خَلْقِهِ إِنَّمَا شَرِيكُهُ الَّذِي يَخْلُقُهُ فَيُسَلِّطُ اللَّهُ تَعَالَى عَلَيْهِمُ الْعَقَارِبَ وَ الْحَيَّاتِ فِي النَّارِ لِيُذِيقَهُمْ بِهَا وَبَالَ مَا كَانُوا عَلَيْهِ فَجَحَدُوا أَنْ يَكُونَ صَنَعَهُ قَالَ فَمِنْ أَيْنَ
He said, ‘Inform me, or isn’t there any shelter from He-azwj Punishing His-azwj creatures with besides the snakes and the scorpions?’ He-asws said: ‘But rather He-azwj will Punish by it a people who claimed that it isn’t from His-azwj creation, but rather it was His-azwj associate who created it, therefore Allah-azwj the Exalted will Make the scorpions and the snakes to overcome upon them in the Fire for them to be tasting by these the evil consequences of what they had been upon, for they rejected that He-azwj happened to be its Maker’.
قَالُوا إِنَّ أَهْلَ الْجَنَّةِ يَأْتِي الرَّجُلُ مِنْهُمْ إِلَى ثَمَرَةٍ يَتَنَاوَلُهَا فَإِذَا أَكَلَهَا عَادَتْ كَهَيْئَتِهَا قَالَ نَعَمْ ذَلِكَ عَلَى قِيَاسِ السِّرَاجِ يَأْتِي الْقَابِسُ فَيَقْتَبِسُ مِنْهُ فَلَا يَنْقُصُ مِنْ ضَوْئِهِ شَيْءٌ وَ قَدِ امْتَلَأَتِ الدُّنْيَا مِنْهُ سُرُجاً
He said, ‘From where are they saying that the people of the Paradise, the man from them would come to a fruit and take it, and when he eats it, it would return like it was?’ He-asws said: ‘Yes, is upon an analogy of the lantern. The seeker of light takes from it, but nothing reduces from its illumination, and a lantern from it can fill the world’.
قَالَ أَ لَيْسُوا يَأْكُلُونَ وَ يَشْرَبُونَ وَ تَزْعُمُ أَنَّهُ لَا تَكُونُ لَهُمُ الْحَاجَةُ قَالَ بَلَى لِأَنَّ غِذَاءَهُمْ رَقِيقٌ لَا ثُفْلَ لَهُ بَلْ يَخْرُجُ مِنْ أَجْسَادِهِمْ بِالْعَرَقِ
He said, ‘Wouldn’t they be eating and drinking, and you-asws claim that no need (for urination and defecation) would happen to be for them?’ He-asws said: ‘Yes, because their provision would be delicate, there being no weight in it, but it would exit from their bodies with the perspiration’.
قَالَ فَكَيْفَ تَكُونُ الْحَوْرَاءُ فِي كُلِّ مَا أَتَاهَا زَوْجُهَا عَذْرَاءَ قَالَ لِأَنَّهَا خُلِقَتْ مِنَ الطِّيبِ لَا تَعْتَرِيهَا عَاهَةٌ وَ لَا تُخَالِطُ جِسْمَهَا آفَةٌ وَ لَا يَجْرِي فِي ثَقْبِهَا شَيْءٌ وَ لَا يُدَنِّسُهَا حَيْضٌ فَالرَّحِمُ مُلْتَزِقَةٌ إِذْ لَيْسَ فِيهِ لِسِوَى الْإِحْلِيلِ مَجْرًى
How will the Houries happen to be such that every time her husband comes to her, she would (still) be a virgin?’ He-asws said: ‘Because she is created from the good, no defects come in her, nor is her body mixed with any defect, nor does anything flow in her aperture, nor does menstruation dirty her. Her private part is sticky when there isn’t any flow in the passage.
قَالَ فَهِيَ تَلْبَسُ سَبْعِينَ حُلَّةً وَ يَرَى زَوْجُهَا مُخَّ سَاقِهَا مِنْ وَرَاءِ حُلَلِهَا وَ بَدَنِهَا قَالَ نَعَمْ كَمَا يَرَى أَحَدُكُمُ الدَّرَاهِمَ إِذَا أُلْقِيَتْ فِي مَاءٍ صَافٍ قَدْرُهُ قِيدَ رُمْحٍ
He said, ‘She would wear seventy garments and her husband would see the marrow of her leg from behind her garments and her body?’ He-asws said: ‘Yes, just as one of you see the Dirham when it is thrown in the clear water, from a measurement of a spear’.
قَالَ فَكَيْفَ يُنَعَّمُ أَهْلُ الْجَنَّةِ بِمَا فِيهَا مِنَ النَّعِيمِ وَ مَا مِنْهُمْ أَحَدٌ إِلَّا وَ قَدِ افْتَقَدَ ابْنَهُ أَوْ أَبَاهُ أَوْ حَمِيمَهُ أَوْ أُمَّهُ فَإِذَا افْتَقَدُوهُمْ فِي الْجَنَّةِ لَمْ يَشُكُّوا فِي مَصِيرِهِمْ إِلَى النَّارِ فَمَا يَصْنَعُ بِالنَّعِيمِ مَنْ يَعْلَمُ أَنَّ حَمِيمَهُ فِي النَّارِ يُعَذَّبُ
He said, ‘How will the people of the Paradise enjoy with what is therein from the Bounties, and there will be no one from them except, and he would have lost his son, or his father, or his intimate one, or his mother?’ When they miss them in the Paradise, they will not be doubting regarding their destination to the Fire, so what can one do with the Bounties, one who know that his intimate one is being Punished in the Fire?’
قَالَ ع إِنَّ أَهْلَ الْعِلْمِ قَالُوا إِنَّهُمْ يَنْسَوْنَ ذِكْرَهُمْ وَ قَالَ بَعْضُهُمْ انْتَظَرُوا قُدُومَهُمُ وَ رَجَوْا أَنْ يَكُونُوا بَيْنَ الْجَنَّةِ وَ النَّارِ فِي أَصْحَابِ الْأَعْرَافِ
He-asws said: ‘The people of knowledge would say they have forgotten their remembrance, and some of them would say, ‘Await their advent and hope that they would happen to be between the Paradise and the Fire among the companions of the Heights’.
قَالَ فَأَخْبِرْنِي عَنِ الشَّمْسِ أَيْنَ تَغِيبُ قَالَ إِنَّ بَعْضَ الْعُلَمَاءِ قَالُوا إِذَا انْحَدَرَتْ أَسْفَلَ الْقُبَّةِ دَارَ بِهَا الْفَلَكُ إِلَى بَطْنِ السَّمَاءِ صَاعِدَةً أَبَداً إِلَى أَنْ تَنْحَطَّ إِلَى مَوْضِعِ مَطْلَعِهَا يَعْنِي أَنَّهَا تَغِيبُ فِي عَيْنٍ حَامِئَةٍ ثُمَّ تَخْرِقُ الْأَرْضَ رَاجِعَةً إِلَى مَوْضِعِ مَطْلَعِهَا فَتَحَيَّرُ تَحْتَ الْعَرْشِ حَتَّى يُؤْذَنَ لَهَا بِالطُّلُوعِ وَ يُسْلَبُ نُورُهَا كُلَّ يَوْمٍ وَ يَتَجَلَّلُ نُورٌ آخَرُ
He said, ‘Inform me about the sun, where does it set?’ He-asws said: ‘Some of the scholars are saying, ‘When it descends below the dome, the planets rotate with it to the interior of the sky ascending for every until it declines to the place of its emergence – meaning it sets into an eye of Protection, then it breaks the ground returning to the place of its emergence – it hesitates beneath the Throne until there is Permission for it of its emergence. Its radiance is taken every day and another radiance flashes’.
قَالَ فَالْكُرْسِيُّ أَكْبَرُ أَمِ الْعَرْشُ قَالَ كُلُّ شَيْءٍ خَلَقَهُ اللَّهُ تَعَالَى فِي جَوْفِ الْكُرْسِيِّ خَلَا عَرْشِهِ فَإِنَّهُ أَعْظَمُ مِنْ أَنْ يُحِيطَ بِهِ الْكُرْسِيُّ
He said, ‘Is the Chair bigger or the Throne?’ He-asws said: ‘All things Allah-azwj, the Exalted, Created are in the interior of the Chair apart from His-azwj Throne, for it is greater than to be encompassed by the Chair’.
قَالَ فَخَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ قَالَ نَعَمْ خَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ وَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ الْأَرْضَ قَبْلَ السَّمَاءِ وَ وَضَعَ الْأَرْضَ قَبْلَ الْحُوتِ وَ الْحُوتُ فِي الْمَاءِ وَ الْمَاءُ فِي صَخْرَةٍ مُجَوَّفَةٍ وَ الصَّخْرَةُ عَلَى عَاتِقِ مَلَكٍ وَ الْمَلَكُ عَلَى الثَّرَى وَ الثَّرَى عَلَى الرِّيحِ الْعَقِيمِ وَ الرِّيحُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ تُمْسِكُهُ الْقُدْرَةُ وَ لَيْسَ تَحْتَ الرِّيحِ الْعَقِيمِ إِلَّا الْهَوَاءُ وَ الظُّلُمَاتُ وَ لَا وَرَاءَ ذَلِكَ سَعَةٌ وَ لَا ضِيقٌ وَ لَا شَيْءٌ يُتَوَهَّمُ
He said, ‘Was the day created before the night?’ He-asws said: ‘Yes, the day was created before the night, and the sun before the moon, and the earth before the sky, and the ground was placed before the whale(fish), and what is in the water, and the water in the hollow rock, and the rock upon a shoulder of the Angel, and the Angel upon the soil, and the soil upon the blasting wind, and the wind upon the atmosphere, and the atmosphere is withheld by the Power, and there isn’t anything beneath the blasting wind except the atmosphere, and the darkness, and there is neither any space nor narrowness behind that, nor anything imaginable.
ثُمَّ خَلَقَ الْكُرْسِيَّ فَحَشَاهُ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْكُرْسِيُّ أَكْبَرُ مِنْ كُلِّ شَيْءٍ خَلَقَ ثُمَّ خَلَقَ الْعَرْشَ فَجَعَلَهُ أَكْبَرَ مِنَ الْكُرْسِيِّ
Then He-azwj Created the Chair, and (in it) Compressed the skies and the earth, and the Chair is larger than all things created. Then He-azwj Created the Throne and Made it to be bigger than the Chair.[32]
3- يد، التوحيد الدَّقَّاقُ عَنْ أَبِي الْقَاسِمِ الْعَلَوِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ الْقُمِّيِّ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ اللَّهِ ع فَكَانَ مِنْ قَوْلِ أَبِي عَبْدِ اللَّهِ ع لَهُ لَا يَخْلُو قَوْلُكَ إِنَّهُمَا اثْنَانِ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ أَوْ يَكُونَا ضَعِيفَيْنِ أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَ الْآخَرُ ضَعِيفاً
‘Al Tawheed’ – Al Daqaq, from Abu Al Qasim Al Alawy, from Al Barmaky, from Al Husayn Bin Al Hassan, from Ibrahim Bin Hashim Al Qummy, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,
‘In a Hadeeth of the atheist who came to Abu Abdullah-asws, and it was from the words of Abu Abdullah-asws having said to him: ‘Your words are not vacant from that there happen to be two ancient ones (gods), both strong or both happen to be weak, or one of the two is strong and the other one is weak.
فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لَا يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمْ صَاحِبَهُ وَ يَنْفَرِدُ بِالتَّدْبِيرِ وَ إِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَ الْآخَرَ ضَعِيفٌ ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي وَ إِنْ قُلْتَ إِنَّهُمَا اثْنَانِ لَمْ يَخْلُو مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ أَوْ مُفْتَرِقَيْنِ مِنْ كُلِّ جِهَةٍ
If both of them were strong, why doesn’t one of them repel his counterpart and be individual with the management (of the universe)? And if you claim that one of them is strong and the other one is weak, it proves that one is as we-asws are saying, is apparently unable regarding the second; and if you were to say that there are two, it is not vacant from both of them happening to be harmonious from every aspect or difference from every angle.
فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً وَ الْفَلَكَ جَارِياً وَ اخْتِلَافَ اللَّيْلِ وَ النَّهَارِ وَ الشَّمْسَ وَ الْقَمَرَ دَلَّ صِحَّةُ الْأَمْرِ وَ التَّدْبِيرِ وَ ائْتِلَافُ الْأَمْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ
When we see the creatures systematic and the planets flowing and the interchange of the night and the day, and the sun and the moon, the correctness of the matter and the management of the composition of the matters evidence upon that the Manager is One.
ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فَلَا بُدَّ مِنْ فُرْجَةٍ بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلَاثَةٌ
Then it necessitates you, if you claim two, then there is no escape from a hole (space) between the two until they can happen to be two, so the hole (space) would become a third between the two, being ancient along with the two, therefore three would be necessitated for you.
وَ إِنِ ادَّعَيْتَ ثَلَاثَةً لَزِمَكَ مَا قُلْنَا فِي الِاثْنَيْنِ حَتَّى يَكُونَ بَيْنَهُمَا فُرْجَتَانِ فَيَكُونَ خَمْسَةً ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لَا نِهَايَةَ فِي الْكَثْرَةِ
And if you claim three, it would necessitate you what we-asws say regarding the two, until there happens to be two spaces between them, and they would become five. Then you will end up with a number to which there is no end in counting’.
قَالَ هِشَامٌ فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ فَمَا الدَّلِيلُ عَلَيْهِ قَالَ أَبُو عَبْدِ اللَّهِ ع وُجُودُ الْأَفَاعِيلِ الَّتِي دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا أَ لَا تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مَشِيدٍ مَبْنِيٍّ عَلِمْتَ أَنَّ لَهُ بَانِياً وَ إِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَ لَمْ تُشَاهِدْهُ
Hisham said, ‘It was from the questions of the atheists that he said, ‘What is the evidence upon Him-azwj?’ Abu Abdullah-asws said: ‘Existence of the works which evidence upon that a Maker Made these. Do you not see that when you look at a building, a constructed building, you know that there is a builder for it, and even though you do not see the builder and did not witness it (being built)?’
قَالَ فَمَا هُوَ قَالَ هُوَ شَيْءٌ بِخِلَافِ الْأَشْيَاءِ أَرْجِعُ بِقَوْلِي شَيْءٌ إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا يُغَيِّرُهُ الزَّمَانُ
He said, ‘What is He-azwj?’ He-asws said: ‘He-azwj is a thing opposite to the things. Return to my-asws words: ‘A thing’ to prove the meaning, and He-azwj is a thing with the reality of the ‘thingness’, apart from that He-azwj is neither a body nor an image, nor sensed nor felt, nor can He-azwj be realised by the five sensory perception, nor can the imaginations realise Him-azwj, nor does the passage of time reduce Him-azwj, nor do the times change Him-azwj’.
قَالَ السَّائِلُ فَتَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ قَالَ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَ بَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ لَيْسَ قَوْلِي إِنَّهُ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ أَنَّهُ شَيْءٌ وَ النَّفْسُ شَيْءٌ آخَرُ وَ لَكِنْ أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولًا وَ إِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلًا
The questioner said, ‘You-asws are saying He-azwj is Hearing, Seeing?’ He-asws said: ‘He-azwj is Hearing, Seeing, Hearing without an organ and Seeing without any tool, but He-azwj Hears by Himself and Sees by Himself. It isn’t my-asws word that He-azwj Hears by Himself and Sees by Himself that He-azwj is a thing and the Self is another thing, but I-asws wanted (to teach) a lesson from my-asws own self when I-asws was questioned, and as an understanding for you when you were a questioner.
وَ أَقُولُ يَسْمَعُ بِكُلِّهِ لَا أَنَّ الْكُلَّ مِنْهُ لَهُ بَعْضٌ وَ لَكِنِّي أَرَدْتُ إِفْهَامَكَ وَ التَّعْبِيرُ عَنْ نَفْسِي وَ لَيْسَ مَرْجِعِي فِي ذَلِكَ إِلَّا إِلَى أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلَا اخْتِلَافِ الذَّاتِ وَ لَا اخْتِلَافِ الْمَعْنَى
And I-asws am saying He-azwj Hears by all of Him-azwj, not that the ‘all’ from Him-azwj is a part, but I-asws want to make you understand and as a lesson from myself-asws, and there isn’t any reference in that except to that He-azwj is the Hearing, the Seeing, the Knowing, the Informed without there being any difference of the Self nor difference of the meaning’.
قَالَ السَّائِلُ فَمَا هُوَ قَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ الرَّبُّ وَ هُوَ الْمَعْبُودُ وَ هُوَ اللَّهُ وَ لَيْسَ قَوْلِي اللَّهُ إِثْبَاتَ هَذِهِ الْحُرُوفِ أَلِفْ لَامْ لَاهْ وَ لَكِنِّي أَرْجِعُ إِلَى مَعْنًى هُوَ شَيْءٌ خَالِقُ الْأَشْيَاءِ وَ صَانِعُهَا
The questioner said, ‘What is He-azwj?’ Abu Abdullah-asws said: ‘He-azwj is the Lord-azwj, and He-azwj is the worshipped One, and He-azwj is Allah-azwj, and it isn’t my-asws word ‘Allah’ proof of these letters – ‘Alif’, nor ‘Lam’, nor ‘Ha’, but I-asws am referring to the meaning He-azwj is a thing Creator of the things and their Maker.
وَقَعَتْ عَلَيْهِ هَذِهِ الْحُرُوفُ وَ هُوَ الْمَعْنَى الَّذِي يُسَمَّى بِهِ اللَّهُ وَ الرَّحْمَنُ وَ الرَّحِيمُ وَ الْعَزِيزُ وَ أَشْبَاهُ ذَلِكَ مِنْ أَسْمَائِهِ وَ هُوَ الْمَعْبُودُ جَلَّ وَ عَزَّ
These letters occur upon Him-azwj, and He-azwj is the meaning by which He-azwj is Named the Allah-azwj, and the Beneficent, and the Merciful, and the Mighty, and the likes of that from His-azwj Names, and He-azwj is the worshipped One, Majestic and Mighty’.
قَالَ السَّائِلُ فَإِنَّا لَمْ نَجِدْ مَوْهُوماً إِلَّا مَخْلُوقاً قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ كَانَ ذَلِكَ كَمَا تَقُولُ لَكَانَ التَّوْحِيدُ عَنَّا مُرْتَفِعاً لِأَنَّا لَمْ نُكَلَّفْ أَنْ نَعْتَقِدَ غَيْرَ مَوْهُومٍ وَ لَكِنَّا نَقُولُ كُلُّ مَوْهُومٍ بِالْحَوَاسِّ مُدْرَكٌ فَمَا تَحُدُّهُ الْحَوَاسُ وَ تُمَثِّلُهُ فَهُوَ مَخْلُوقٌ وَ لَا بُدَّ مِنْ إِثْبَاتِ صَانِعٍ لِلْأَشْيَاءِ خَارِجٍ مِنَ الْجِهَتَيْنِ الْمَذْمُومَتَيْنِ إِحْدَاهُمَا النَّفْيُ إِذْ كَانَ النَّفْيُ هُوَ الْإِبْطَالَ وَ الْعَدَمَ وَ الْجِهَةُ الثَّانِيَةُ التَّشْبِيهُ مِنْ صِفَةِ الْمَخْلُوقِ الظَّاهِرِ التَّرْكِيبِ وَ التَّأْلِيفِ
The questioner said, ‘But I do not find an imagination except as a creation’. Abu Abdullah-asws said: ‘If it was that just as you are saying, but the Tawheed is Loftier than us, because we are tempted to think of the unimaginable, but we-asws are saying: ‘Every (thing) imagined with the senses is realised, therefore what the senses limit and resemble, it is a creation, and there is no escape from proving a Maker of the things outside from the two condemned perspectives – one of them is the negation when the negation, it was the invalidation and the nihilists, and the second perspective is the resemblance from a description of the apparent creation, of the method and the composition.
فَلَمْ يَكُنْ بُدٌّ مِنْ إِثْبَاتِ الصَّانِعِ لِوُجُودِ الْمَصْنُوعَيْنِ وَ الِاضْطِرَارِ مِنْهُمْ إِلَيْهِ ثَبَتَ أَنَّهُمْ مَصْنُوعُونَ وَ أَنَّ صَانِعَهُمْ غَيْرُهُمْ وَ لَيْسَ مِثْلَهُمْ إِذْ كَانَ مِثْلُهُمْ شَبِيهاً بِهِمْ فِي ظَاهِرِ التَّرْكِيبِ وَ التَّأْلِيفِ وَ فِيمَا يَجْرِي عَلَيْهِمْ مِنْ حُدُوثِهِمْ بَعْدَ أَنْ لَمْ يَكُونُوا وَ تَنَقُّلِهِمْ مِنْ صِغَرٍ إِلَى كِبَرٍ وَ سَوَادٍ إِلَى بَيَاضٍ وَ قُوَّةٍ إِلَى ضَعْفٍ وَ أَحْوَالٍ مَوْجُودَةٍ لَا حَاجَةَ بِنَا إِلَى تَفْسِيرِهَا لِثَبَاتِهَا وَ وُجُودِهَا
There is no escape from proving the Maker due to the existence of the made (things), and the desperation from them to Him-azwj, proves that they are manufactured. And if their Maker is other than them and isn’t like them, when their like would resemble with them in the apparent method and the composition and in what flows upon them from their occurrence after they won’t exist, and their transformation from smallness to big, and black to white, and strength to weakness, and existing states, there is no need for us to interpret these to prove their existence’.
قَالَ السَّائِلُ فَقَدْ حَدَّدْتَهُ إِذْ أَثْبَتَّ وُجُودَهُ قَالَ أَبُو عَبْدِ اللَّهِ ع لَمْ أُحَدِّدْهُ وَ لَكِنْ أَثْبَتُّهُ إِذْ لَمْ يَكُنْ بَيْنَ الْإِثْبَاتِ وَ النَّفْيِ مَنْزِلَةٌ
The questioner said, ‘You-asws have limited Him-azwj when you-asws proved His-azwj existence’. Abu Abdullah-asws said: ‘I-asws did not limit Him-azwj, but I-asws proved Him-azwj, when there does not happen to be any status between the proving and the negating’.
قَالَ السَّائِلُ فَلَهُ إِنِّيَّةٌ وَ مَائِيَّةٌ قَالَ نَعَمْ لَا يَثْبُتُ الشَّيْءُ إِلَّا بِإِنِّيَّةٍ وَ مَائِيَّةٍ
The questioner said, ‘Is there self-ness and togetherness for Him-azwj?’ He-asws said: ‘Yes, nothing can be proved except with self-ness and togetherness’.
قَالَ السَّائِلُ فَلَهُ كَيْفِيَّةٌ قَالَ لَا لِأَنَّ الْكَيْفِيَّةَ جِهَةُ الصِّفَةِ وَ الْإِحَاطَةِ وَ لَكِنْ لَا بُدَّ مِنَ الْخُرُوجِ مِنْ جِهَةِ التَّعْطِيلِ وَ التَّشْبِيهِ لِأَنَّ مَنْ نَفَاهُ أَنْكَرَهُ وَ دَفَعَ رُبُوبِيَّتَهُ وَ أَبْطَلَهُ وَ مَنْ شَبَّهَهُ بِغَيْرِهِ فَقَدْ أَثْبَتَهُ بِصِفَةِ الْمَخْلُوقِينَ الْمَصْنُوعِينَ الَّذِينَ لَا يَسْتَحِقُّونَ الرُّبُوبِيَّةَ وَ لَكِنْ لَا بُدَّ مِنْ إِثْبَاتِ ذَاتٍ بِلَا كَيْفِيَّةٍ لَا يَسْتَحِقُّهَا غَيْرُهُ لَا يُشَارِكُ فِيهَا وَ لَا يُحَاطُ بِهَا وَ لَا يَعْلَمُهَا غَيْرُهُ
The questioner said, ‘Is there ‘how-ness’ (qualitative state) for Him-azwj?’ He-asws said: ‘No, because the ‘how-ness’ is an aspect of the description and the completeness, but there it is inevitable from the way out from an aspect of the abeyance and the resemblance, because from negating Him-azwj is denying Him-azwj, and repelling His-azwj Lordship and invalidating it, and from resembling Him-azwj with others, so you would have proved him with a description of the creatures, and made, those who are not rightful of the Lordship, but there is no escape from proving the Self without a qualitative state, (which) no one else is rightful of, nor can someone else participate in it, nor encompass with it, nor know it’.
قَالَ السَّائِلُ فَيُعَانِي الْأَشْيَاءَ بِنَفْسِهِ قَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ أَجَلُّ مِنْ أَنْ يُعَانِيَ الْأَشْيَاءَ بِمُبَاشَرَةٍ وَ مُعَالَجَةٍ لِأَنَّ ذَلِكَ صِفَةُ الْمَخْلُوقِ الَّذِي لَا تَجِيءُ الْأَشْيَاءُ إِلَيْهِ إِلَّا بِالْمُبَاشَرَةِ وَ الْمُعَالَجَةِ وَ هُوَ تَعَالَى نَافِذُ الْإِرَادَةِ وَ الْمَشِيَّةِ فَعَّالٌ لِمَا يَشَاءُ
The questioner said, ‘He-azwj Bears the things by Himself?’ Abu Abdullah-asws said: ‘He-azwj is more Majestic than bearing the things by appearing directly and addressing, because that is an attribute of the created beings to whom the things do not dome to except by appearing directly and the addressing, and He-azwj Implements the Will and the Desire, Doing whatever He-azwj so Desires’.
قَالَ السَّائِلُ فَلَهُ رِضًا وَ سَخَطٌ قَالَ أَبُو عَبْدِ اللَّهِ ع نَعَمْ وَ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ فِي الْمَخْلُوقِينَ وَ ذَلِكَ أَنَّ الرِّضَا وَ السَّخَطَ دِخَالٌ يَدْخُلُ عَلَيْهِ فَيَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ وَ ذَلِكَ صِفَةُ الْمَخْلُوقِينَ الْعَاجِزِينَ الْمُحْتَاجِينَ وَ هُوَ تَبَارَكَ وَ تَعَالَى الْعَزِيزُ الرَّحِيمُ لَا حَاجَةَ بِهِ إِلَى شَيْءٍ مِمَّا خَلَقَ وَ خَلْقُهُ جَمِيعاً مُحْتَاجُونَ إِلَيْهِ وَ إِنَّمَا خَلَقَ الْأَشْيَاءَ مِنْ غَيْرِ حَاجَةٍ وَ لَا سَبَبٍ اخْتِرَاعاً وَ ابْتِدَاعاً
The questioner said, ‘Is there Pleasure and Anger for Him-azwj?’ Abu Abdullah-asws said: ‘Yes, and that isn’t upon what one finds in the created beings, and that is because the pleasure and the anger enterers entering unto him transforming him from a state to a state, and that is a description of the created beings, the incapable, the needy, but He-azwj is Blessed and Exalted, the Mighty, the Merciful. There is no need for Him-azwj to anything from what He-azwj Created, while His-azwj creation in their entirety are needy to Him-azwj. And rather He-azwj Created the things from without there being any need nor a cause for their invention and their initiation’.
قَالَ السَّائِلُ فَقَوْلُهُ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى
The questioner said, ‘(What about) His-azwj Words: The Beneficent, Established upon the Throne [20:5]?’
قَالَ أَبُو عَبْدِ اللَّهِ ع بِذَلِكَ وَصَفَ نَفْسَهُ وَ كَذَلِكَ هُوَ مُسْتَوْلٍ عَلَى الْعَرْشِ بَائِنٌ مِنْ خَلْقِهِ مِنْ غَيْرِ أَنْ يَكُونَ الْعَرْشُ حَامِلًا لَهُ وَ لَا أَنْ يَكُونَ الْعَرْشُ حَاوِياً لَهُ وَ لَا أَنَّ الْعَرْشَ مُحْتَازٌ لَهُ وَ لَكِنَّا نَقُولُ هُوَ حَامِلُ الْعَرْشِ وَ مُمْسِكُ الْعَرْشِ وَ نَقُولُ مِنْ ذَلِكَ مَا قَالَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ فَثَبَّتْنَا مِنَ الْعَرْشِ وَ الْكُرْسِيِّ مَا ثَبَّتَهُ وَ نَفَيْنَا أَنْ يَكُونَ الْعَرْشُ أَوِ الْكُرْسِيُ حَاوِياً لَهُ وَ أَنْ يَكُونَ عَزَّ وَ جَلَّ مُحْتَاجاً إِلَى مَكَانٍ أَوْ إِلَى شَيْءٍ مِمَّا خَلَقَ بَلْ خَلْقُهُ مُحْتَاجُونَ إِلَيْهِ
Abu Abdullah-asws said: ‘With that He-azwj Described Himself, and like that He-azwj is Ruling upon the Throne, Evident from His-azwj creation, from without the Throne happening to be carrying Him-azwj, nor from the Throne becoming a container for Him-azwj, nor that the Throne is a possessor for Him-azwj, but we-asws are saying: ‘He-azwj carries the Throne, and Withholds the Throne’, and we-asws are saying from that what He-azwj Said: ‘His Chair contains the skies and the earth, [2:255]. Thus, we-asws prove from the Throne and the Chair what proves Him-azwj, and we-asws negate that the Throne or the Chair happen to be containing Him-azwj, and that the Mighty and Majestic happens to be needy to a place, or to anything from what He-azwj Creates, but His-azwj created beings who then are needy to Him-azwj’.
قَالَ السَّائِلُ فَمَا الْفَرْقُ بَيْنَ أَنْ تَرْفَعُوا أَيْدِيَكُمْ إِلَى السَّمَاءِ وَ بَيْنَ أَنْ تَخْفِضُوهَا نَحْوَ الْأَرْضِ
The questioner said, ‘What is the difference between in your-asws raising your-asws hands towards the sky, and you-asws lowering them towards the earth?’
قَالَ أَبُو عَبْدِ اللَّهِ ع ذَلِكَ فِي عِلْمِهِ وَ إِحَاطَتِهِ وَ قُدْرَتِهِ سَوَاءٌ وَ لَكِنَّهُ عَزَّ وَ جَلَّ أَمَرَ أَوْلِيَاءَهُ وَ عِبَادَهُ بِرَفْعِ أَيْدِيهِمْ إِلَى السَّمَاءِ نَحْوَ الْعَرْشِ لِأَنَّهُ جَعَلَهُ مَعْدِنَ الرِّزْقِ فَثَبَّتْنَا مَا ثَبَّتَهُ الْقُرْآنُ وَ الْأَخْبَارُ عَنِ الرَّسُولِ ص حِينَ قَالَ ارْفَعُوا أَيْدِيَكُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ هَذَا يُجْمِعُ عَلَيْهِ فِرَقُ الْأُمَّةِ كُلُّهَا
Abu Abdullah-asws said: ‘That is the same in His-azwj Knowledge and His-azwj Encompassing, and His-azwj Power, but He-azwj Mighty and Majestic Commanded His-azwj Guardians-asws and His-azwj servants with raising their hands towards the sky around the Throne because He-azwj Made it to be a mine of sustenance. We-asws affirm what is proved by the Quran and the Ahadeeth from the Rasool-saww where he-saww said: ‘Raise your hands towards Allah-azwj Mighty and Majestic’, and this is (something which) the entirety of the sects of the community are united upon, all of them’.
قَالَ السَّائِلُ فَمِنْ أَيْنَ أَثْبَتَّ أَنْبِيَاءَ وَ رُسُلًا قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّا لَمَّا أَثْبَتْنَا أَنَّ لَنَا خَالِقاً صَانِعاً مُتَعَالِياً عَنَّا وَ عَنْ جَمِيعِ مَا خَلَقَ وَ كَانَ ذَلِكَ الصَّانِعُ حَكِيماً لَمْ يَجُزْ أَنْ يُشَاهِدَهُ خَلْقُهُ وَ لَا يُلَامِسُوهُ وَ لَا يُبَاشِرَهُمْ وَ لَا يُبَاشِرُوهُ وَ يُحَاجَّهُمْ وَ يُحَاجُّوهُ فَثَبَتَ أَنَّ لَهُ سُفَرَاءَ فِي خَلْقِهِ وَ عِبَادِهِ يَدُلُّونَهُمْ عَلَى مَصَالِحِهِمْ وَ مَنَافِعِهِمْ وَ مَا بِهِ بَقَاؤُهُمْ وَ فِي تَرْكِهِ فَنَاؤُهُمْ
The questioner said, ‘From where are the Prophets-as and Rasools-as proven?’ Abu Abdullah-asws said: ‘When we-asws proved that there is a Creator for us, a Maker, Exalted from us and from the entirety of whatever He-azwj Created, and that Maker was Wise, and it is not allowed for His-azwj creation to see Him-azwj, nor touch Him-azwj, nor does He-azwj Address them directly nor can they address Him-azwj directly, and He-azwj Argues them and they argue Him-azwj, it proves that there are ambassadors for Him-azwj among His-azwj creatures and His-azwj servants pointing them upon their interests and their benefits and what their survival would be with, and their destruction in leaving it.
فَثَبَتَ الْآمِرُونَ وَ النَّاهُونَ عَنِ الْحَكِيمِ الْعَلِيمِ فِي خَلْقِهِ وَ ثَبَتَ عِنْدَ ذَلِكَ أَنَّ لَهُ مُعَبِّرِينَ وَ هُمُ الْأَنْبِيَاءُ وَ صَفْوَتُهُ مِنْ خَلْقِهِ حُكَمَاءَ مُؤَدَّبِينَ بِالْحِكْمَةِ مَبْعُوثِينَ بِهَا غَيْرَ مُشَارِكِينَ لِلنَّاسِ فِي أَحْوَالِهِمْ عَلَى مُشَارَكَتِهِمْ لَهُمْ فِي الْخَلْقِ وَ التَّرْكِيبِ مُؤَيَّدِينَ مِنْ عِنْدِ الْحَكِيمِ الْعَلِيمِ بِالْحِكْمَةِ وَ الدَّلَائِلِ وَ الْبَرَاهِينِ وَ الشَّوَاهِدِ مِنْ إِحْيَاءِ الْمَوْتَى وَ إِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ فَلَا تَخْلُو أَرْضُ اللَّهِ مِنْ حُجَّةٍ يَكُونُ مَعَهُ عِلْمٌ يَدُلُّ عَلَى صِدْقِ مَقَالِ الرَّسُولِ وَ وُجُوبِ عَدَالَتِهِ
The enjoiners and forbidders are proven from the Wise, the Knower, to be among His-azwj creation, and it is proven during that, for Him-azwj there are guided, and they are the Prophets-as and His-azwj Elites from His-azwj creatures, wise ones deposited with the Wisdom, having been Sent with it, apart from the participants of the people in their states upon their participation for them among the people and the methodology, proponents from the Presence of the Wise, the Knower with the Wisdom, and the Evidences and the Proofs. And the witnesses are ones who revived the dead, and cured the blind and the lepers. The earth of Allah-azwj cannot be vacant from a Divine Authority having knowledge with him-asws evidencing upon the truthfulness of the words of the Rasool-saww, and the obligation of his-saww justice’’.
أقول: في بعض نسخ التوحيد بعد قوله: (فرق الامة كلها) زيادة:
I (Majlisi) am saying, ‘In one of the copies of Al-Tawheed, after his-asws words: ‘All sects of the community’, there is an addition –
قال السائل فتقول: إنه ينزل إلى السماء الدنيا ؟ قال أبو عبد الله (عليه السلام): نقول ذلك لان الروايات قد صحت به والاخبار.
The questioner said, ‘Are you-asws saying that He-azwj Descends to the sky of the world?’ Abu Abdullah-asws said: ‘We-asws are saying that because the reports and the Ahadeeth were being correct with it’.
قال السائل: وإذا نزل أنيس قدحال عن العرش، وحؤوله عن العرش انتقال ؟
The questioner said, ‘And when the Comforter descends, He-azwj would have transferred away from the Throne, and His-azwj Moving away from the Throne is the transferring?’
قال أبو عبد الله (عليه السلام): ليس ذلك على ما يوجد من المخلوق الذي ينتقل باختلاف الحال عليه والملالة والسأمة، وناقل ينقله ويحوله من حال إلى، بل هو تبارك وتعالى لا يحدث عليه الحال، ولا يجري عليه الحدوث، فلا يكون نزوله كنزول المخلوق الذي متى تنحى عن مكان خلامنه المكان الاولى، ولكنه ينزل إلى سماء الدنيا بغير معاناة ولا حركة
Abu Abdullah-asws said: ‘That isn’t upon what one tends to find from the created beings who transfer with the interchange of the states upon him, and the movement and the stillness, and the mover and his transfer transferring him to a state to (a state). But, He-azwj the Blessed and Exalted, the state does not occur upon Him-azwj, nor does the occurrences flow upon Him-azwj, therefore His-azwj descent cannot happen to be like the descent of the created beings who, when they vacate from a place, the place is vacant from him, but His-azwj Descent to the sky of the world is without passing through, nor any movement.
فيكون هو كما في السماء السابعة على العرش كذلك هو في سماء الدنيا، إنما يكشف عن عظمته ويري أولياءه نفسه حيث شاء، ويكشف ما شاء من قدرته، ومنظره في القرب والبعد سواء.
Thus, He-azwj would be just as in the seventh sky upon the Throne, like that He-azwj is in the sky of the world. But rather, He-azwj Uncovers from His-azwj Magnificence and ‘Illuminate’ Himself to His-azwj Guardians-asws wherever He-azwj so Desires, and He-azwj Uncovers whatever He-azwj so Desires from His-azwj Power, and His-azwj Looking into nearness and the far is the same’’.[33]
4 من كتاب الغرر، للسيد المرتضى رضي الله عنه، قيل إن الجعد بن درهم جعل في قارورة ماء و ترابا فاستحال دودا و هواما فقال لأصحابه أنا خلقت ذلك لأني كنت سبب كونه فبلغ ذلك جعفر بن محمد ع فقال ليقل كم هي و كم الذكران منه و الإناث إن كان خلقه و كم وزن كل واحد منهن و ليأمر الذي سعى إلى هذا الوجه أن يرجع إلى غيره فانقطع و هرب
(P.s. – This is not a Hadeeth)[34]
5- قب، المناقب لابن شهرآشوب يُونُسُ فِي حَدِيثِهِ قَالَ: سَأَلَ ابْنُ أَبِي الْعَوْجَاءِ أَبَا عَبْدِ اللَّهِ ع- لِمَا اخْتَلَفَتْ مَنِيَّاتُ النَّاسِ فَمَاتَ بَعْضُهُمْ بِالْبَطَنِ وَ بَعْضُهُمْ بِالسِّلِّ
‘Al Manaqib’ of Ibn Shehr Ashoub – Yunus, in his Hadeeth, said,
‘Ibn Abu Al-Awja asked Abu Abdullah-asws, ‘When the desires of the people differed and some of them died of the stomach (illness) and some of them died of the tuberculosis?’
فَقَالَ ع لَوْ كَانَتِ الْعِلَّةُ وَاحِدَةً أَمِنَ النَّاسُ حَتَّى تَجِيءَ تِلْكَ الْعِلَّةُ بِعَيْنِهَا فَأَحَبَّ اللَّهُ أَنْ لَا يُؤْمَنَ عَلَى حَالٍ
He-asws said: ‘If the illness were one, the people would have been safe until that very illness comes, but Allah-azwj Loved He-azwj is not believed upon (one) state’.
قَالَ وَ لِمَ يَمِيلُ الْقَلْبُ إِلَى الْخُضْرَةِ أَكْثَرَ مِمَّا يَمِيلُ إِلَى غَيْرِهَا قَالَ مِنْ قِبَلِ أَنَّ اللَّهَ تَعَالَى خَلَقَ الْقَلْبَ أَخْضَرَ وَ مِنْ شَأْنِ الشَّيْءِ أَنْ يَمِيلَ إِلَى شَكْلِهِ
He said, ‘And why does the heart incline towards the greenery more than what it inclines towards something else?’ He-asws said: ‘From the direction that Allah-azwj the Exalted Created the heart green (a recogniser), and it is from an occupation of the thing that it tends to incline towards its own kind.
وَ يُرْوَى أَنَّهُ لَمَّا جَاءَ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ لَهُ مَا اسْمُكَ فَلَمْ يُجِبْهُ وَ أَقْبَلَ ع عَلَى غَيْرِهِ فَانْكَفَأَ رَاجِعاً إِلَى أَصْحَابِهِ فَقَالُوا مَا وَرَاءَكَ قَالَ شَرٌّ ابْتَدَأَنِي فَسَأَلَنِي عَنِ اسْمِي فَإِنْ كُنْتُ قُلْتُ عَبْدَ الْكَرِيمِ فَيَقُولُ مَنْ هَذَا الْكَرِيمُ الَّذِي أَنْتَ عَبْدُهُ فَإِمَّا أُقِرُّ بِمَلِيكٍ وَ إِمَّا أُظْهِرُ مِنِّي مَا أَكْتُمُ فَقَالُوا انْصَرِفْ عَنْهُ
And it is reported that when he came to Abu Abdullah-asws, he-asws said to him: ‘What is your-asws name?’ But he did not answer him, and he turned towards someone else, and withdrew returning to his companions. They said, ‘What is behind you?’ He said: ‘Evil he-asws initiated with me and asked me for my name. If I had said, ‘Abdul Kareem’, he-asws would have said: ‘Who is this ‘Kareem’ you are a servant of?’ Either I would have accepted a King (Allah-azwj) or there would have appeared from me what I am concealing. They said, ‘Leave from him-asws’.
فَلَمَّا انْصَرَفَ قَالَ ع وَ أَقْبَلَ ابْنُ أَبِي الْعَوْجَاءِ إِلَى أَصْحَابِهِ مَحْجُوجاً قَدْ ظَهَرَ عَلَيْهِ ذِلَّةُ الْغَلَبَةِ
When he left, he-asws said: ‘And I Dismissed Ibn Abu Al-Awja to his companions having lost the argumentation which had appeared unto him as humiliation of the being overcome’.
فَقَالَ مَنْ قَالَ مِنْهُمْ إِنَّ هَذِهِ لَلْحُجَّةُ الدَّامِغَةُ صَدَقَ وَ إِنْ لَمْ يَكُنْ خَيْرٌ يُرْجَى وَ لَا شَرٌّ يُتَّقَى فَالنَّاسُ شَرَعٌ سَوَاءٌ وَ إِنْ يَكُنْ مُنْقَلَبٌ إِلَى ثَوَابٍ وَ عِقَابٍ فَقَدْ هَلَكْنَا
He said, the one from them who said, ‘This is the compelling argument, true, and even if good does not happen to be wished for nor evil feared (from). The people began as same, and if we do not become transferred to Rewards and Punishment, we are destroyed.
فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ لِأَصْحَابِهِ أَ وَ لَيْسَ بِابْنِ الَّذِي نَكَلَ بِالْخَلْقِ وَ أَمَرَ بِالْحَلْقِ وَ شَوَّهَ عَوْرَاتِهِمْ وَ فَرَّقَ أَمْوَالَهُمْ وَ حَرَّمَ نِسَاءَهُمْ
Ibn Abu Al-Awja said to his companions, ‘Or isn’t is a door which is moulded by the people, and they instruct with the shaving (of the head), and distorting their private part (circumcision), and distribute their wealth, and prohibit their women?’’.[35]
6- فس، تفسير القمي رُوِيَ أَنَّهُ لَمَّا سَأَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ أَبَا جَعْفَرٍ الْأَحْوَلَ فَقَالَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً وَ قَالَ تَعَالَى فِي آخِرِ السُّورَةِ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ فَلا تَمِيلُوا كُلَّ الْمَيْلِ فَبَيْنَ الْقَوْلَيْنِ فَرْقٌ فَقَالَ أَبُو جَعْفَرٍ الْأَحْوَلُ فَلَمْ يَكُنْ فِي ذَلِكَ عِنْدِي جَوَابٌ فَقَدِمْتُ الْمَدِينَةَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنِ الْآيَتَيْنِ فَقَالَأَمَّا قَوْلُهُ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً فَإِنَّمَا عَنَى فِي النَّفَقَةِ وَ قَوْلُهُ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ فَإِنَّمَا عَنَى فِي الْمَوَدَّةِ فَإِنَّهُ لَا يَقْدِرُ أَحَدٌ أَنْ يَعْدِلَ بَيْنَ امْرَأَتَيْنِ فِي الْمَوَدَّةِ فَرَجَعَ أَبُو جَعْفَرٍ الْأَحْوَلُ إِلَى الرَّجُلِ فَأَخْبَرَهُ فَقَالَ هَذَا حَمَلْتَهُ مِنَ الْحِجَازِ
(P.s. – This is not Hadeeth)[36]
7- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِأَبِي حَنِيفَةَ يَا أَبَا حَنِيفَةَ مَا تَقُولُ فِي بَيْتٍ سَقَطَ عَلَى قَوْمٍ وَ بَقِيَ مِنْهُمْ صَبِيَّانِ أَحَدُهُمَا حُرٌّ وَ الْآخَرُ مَمْلُوكٌ لِصَاحِبِهِ فَلَمْ يُعْرَفِ الْحُرُّ مِنَ الْمَمْلُوكِ
‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar who said,
‘Abu Abdullah-asws said to Abu Haneefa: ‘O Abu Haneefa! What are you saying regard a house which fell upon a group of people, and there remained two children from them, one of the free and the other one a slave of his companion, but the free is not recognised from the slave?’
فَقَالَ أَبُو حَنِيفَةَ يُعْتَقُ نِصْفُ هَذَا وَ يُعْتَقُ نِصْفُ هَذَا وَ يُقْسَمُ الْمَالُ بَيْنَهُمَا
Abu Haneefa said, ‘Half of this should be emancipated, and half of this, and the wealth be distributed between the two of them’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ كَذَلِكَ وَ لَكِنَّهُ يُقْرَعُ فَمَنْ أَصَابَتْهُ الْقُرْعَةُ فَهُوَ الْحُرُّ وَ يُعْتَقُ هَذَا فَيُجْعَلُ مَوْلًى لَهُ
He-asws said: ‘It is not like that, but a lot be drawn between the two of them, so the one who is hit by the lot, so he would be free, and this one be emancipated, so he is made to be a master of his.[37]
8- ختص، الإختصاص مُحَمَّدُ بْنُ عُبَيْدٍ عَنْ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ إِنِّي رَأَيْتُ ابْنَكَ مُوسَى يُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْهِ فَلَا يَنْهَاهُمْ وَ فِيهِ مَا فِيهِ
‘Al Ikhtisas’ – Muhammad Bin Ubeyd, from Hamad, from Muhammad Bin Muslim who said,
‘Abu Haneefa entered to see Abu Abdullah-asws, and he said, ‘I saw your-asws son-asws Musa-asws praying Salat and the people were passing by in front of him-asws, and he-asws did not forbid them, and in it what it is’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع ادْعُ فَلَمَّا جَاءَهُ قَالَ يَا بُنَيَّ إِنَّ أَبَا حَنِيفَةَ يَذْكُرُ أَنَّكَ تُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْكَ فَلَا تَنْهَاهُمْ قَالَ نَعَمْ يَا أَبَتِ إِنَّ الَّذِي كُنْتُ أُصَلِّي لَهُ كَانَ أَقْرَبَ إِلَيَّ مِنْهُمْ يَقُولُ اللَّهُ تَعَالَى وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
Abu Abdullah-asws said: ‘Call (him-asws)!’ When he-asws came, he-asws said: ‘O my-asws son-asws! Abu Haneefa mentioned that you-asws were praying Salat and the people were passing by in front of you-asws and you-asws did not forbid them. He-asws said: ‘Yes, O father-asws! The One-azwj Who I-asws was praying to was closer to me-asws than they were. Allah-azwj the Exalted is Saying: and We are nearer to him than his jugular vein [50:16]’.
قَالَ فَضَمَّهُ أَبُو عَبْدِ اللَّهِ ع إِلَى نَفْسِهِ وَ قَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا مُودَعَ الْأَسْرَارِ
He (the narrator) said, ‘Abu Abdullah-asws embraced him-asws to himself-asws and said: ‘By my-asws father-asws and my-asws mother, O one deposited with the secrets!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا حَنِيفَةَ الْقَتْلُ عِنْدَكُمْ أَشَدُّ أَمِ الزِّنَا فَقَالَ بَلِ الْقَتْلُ قَالَ فَكَيْفَ أَمَرَ اللَّهُ تَعَالَى فِي الْقَتْلِ بِالشَّاهِدَيْنِ وَ فِي الزِّنَا بِأَرْبَعَةٍ كَيْفَ يُدْرَكُ هَذَا بِالْقِيَاسِ
Abu Abdullah-asws said: ‘O Abu Haneefa! Is the murder more severe in your presence or the adultery?’ He said, ‘But, the murder’. He-asws said: ‘Then how come Allah-azwj the Exalted Commanded with the two witnesses regarding the murder and with four (witnesses) regarding the adultery’. How can this be realised by the analogy?
يَا أَبَا حَنِيفَةَ تَرْكُ الصَّلَاةِ أَشَدُّ أَمْ تَرْكُ الصِّيَامِ فَقَالَ بَلْ تَرْكُ الصَّلَاةِ قَالَ فَكَيْفَ تَقْضِي الْمَرْأَةُ صِيَامَهَا وَ لَا تَقْضِي صَلَاتَهَا كَيْفَ يُدْرَكُ هَذَا بِالْقِيَاسِ
O Abu Haneefa! Is neglecting the Salat severer or neglecting the Fasting?’ He said, ‘But, neglecting the Salat’. He-asws said: ‘Then how come the woman pays back her (missed) Fasts and does not pay back her (missed) Salats? How can this be realised by the analogy?
وَيْحَكَ يَا أَبَا حَنِيفَةَ النِّسَاءُ أَضْعَفُ عَنِ الْمَكَاسِبِ أَمِ الرِّجَالُ فَقَالَ بَلِ النِّسَاءُ قَالَ فَكَيْفَ جَعَلَ اللَّهُ تَعَالَى لِلْمَرْأَةِ سَهْماً وَ لِلرَّجُلِ سَهْمَيْنِ كَيْفَ يُدْرَكُ هَذَا بِالْقِيَاسِ
Woe be unto you, O Abu Haneefa! Are the women weaker at earning or the men?’ He said, ‘But, the women are’. He-asws said: ‘Then how come Allah-azwj the Exalted Made one share to be for the women and two shares to be for the men? How can this be realised by the analogy?
يَا أَبَا حَنِيفَةَ الْغَائِطُ أَقْذَرُ أَمِ الْمَنِيُّ قَالَ بَلِ الْغَائِطُ قَالَ فَكَيْفَ يُسْتَنْجَى مِنَ الْغَائِطِ وَ يُغْتَسَلُ مِنَ الْمَنِيِّ كَيْفَ يُدْرَكُ هَذَا بِالْقِيَاسِ
O Abu Haneefa! Is the faeces filthier or the semen?’ He said, ‘But, the faeces’. He-asws said: ‘Then how come one has to wash (only the backside) from the faeces, and has to bathe from the semen? How can this be realised by the analogy?
تَقُولُ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَقُولَهُ قَالَ بَلَى تَقُولُهُ أَنْتَ وَ أَصْحَابُكَ مِنْ حَيْثُ لَا تَعْلَمُونَ
You are saying, ‘I shall reveal the like of what Allah-azwj Revealed’?’ He said, ‘I seek Refuge with Allah-azwj, that I said it’. He-asws said: ‘Yes, you and your companions do say it from where you are not knowing’.
قَالَ أَبُو حَنِيفَةَ جُعِلْتُ فِدَاكَ حَدِّثْنِي بِحَدِيثٍ أَرْوِيهِ عَنْكَ
Abu Haneefa said, ‘May I be sacrificed for you-asws! Narrate to me a Hadeeth I can report from you-asws’.
قَالَ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ جَدِّهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ
He said, ‘My-asws father Muhammad-asws Bin Ali-asws narrate to me-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws grandfather Al-Husayn-asws Bin Ali-asws, from his-asws father Ali-asws Bin Abu Talib-asws, may the Salawat of Allah-azwj be upon them-asws all, said:
قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ أَخَذَ مِيثَاقَ أَهْلِ الْبَيْتِ مِنْ أَعْلَى عِلِّيِّينَ وَ أَخَذَ طِينَةَ شِيعَتِنَا مِنْهُ وَ لَوْ جَهَدَ أَهْلُ السَّمَاءِ وَ أَهْلُ الْأَرْضِ أَنْ يُغَيِّرُوا مِنْ ذَلِكَ شَيْئاً مَا اسْتَطَاعُوهُ
‘Rasool-Allah-saww said: ‘Allah-azwj Took the Covenant of the People-asws of the Household from the High Illiyeen, and Took the clay of our-asws Shias from it, and if the people of the sky and the people of the earth were to struggle in changing anything from that, they would not be able to’.
قَالَ فَبَكَى أَبُو حَنِيفَةَ بُكَاءً شَدِيداً وَ بَكَى أَصْحَابُهُ ثُمَّ خَرَجَ وَ خَرَجُوا
He (the narrator) said, ‘Abu Haneefa cried with intense crying, and his companions cried. Then he went out, and they went out’’.[38]
9- ع، علل الشرائع ل، الخصال الطَّالَقَانِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الرَّبِيعِ صَاحِبِ الْمَنْصُورِ قَالَ: حَضَرَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع مَجْلِسَ الْمَنْصُورِ يَوْماً وَ عِنْدَهُ رَجُلٌ مِنَ الْهِنْدِ يَقْرَأُ كُتُبَ الطِّبِّ فَجَعَلَ أَبُو عَبْدِ اللَّهِ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع يُنْصِتُ لِقِرَاءَتِهِ فَلَمَّا فَرَغَ الْهِنْدِيُّ قَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَ تُرِيدُ مِمَّا مَعِي شَيْئاً قَالَ لَا فَإِنَّ مَا مَعِي خَيْرٌ مِمَّا مَعَكَ قَالَ وَ مَا هُوَ
‘Ilal Al Sharaie’, ‘Al Khisaal’ – Al Talaqny, from Al Hassan Bin Ali Al Adwy, from Abad Bin Saheyb, from his father, from his grandfather, from Al Rabie, companion of Al Mansour who said,
‘Abu Abdullah Ja’far Bin Muhammad Al-Sadiq-asws attended a gathering of Al-Mansour one day, and in his presence was a man from India reading the books of medicine, and he went on to connect Abu Abdullah Ja’far-asws Bin Muhammad-asws to his reading. When the Indian was free, said to him-asws, ‘O Abu Abdullah-asws! Do you-asws want anything with me?’ He-asws said: ‘No, for what is with me-asws is better than what is with you’. He said, ‘And what is it?’
قَالَ أُدَاوِي الْحَارَّ بِالْبَارِدِ وَ الْبَارِدَ بِالْحَارِّ وَ الرَّطْبَ بِالْيَابِسِ وَ الْيَابِسَ بِالرَّطْبِ وَ أَرُدُّ الْأَمْرَ كُلَّهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَسْتَعْمِلُ مَا قَالَهُ رَسُولُ اللَّهِ ص وَ أَعْلَمُ أَنَّ الْمَعِدَةَ بَيْتُ الدَّاءِ وَ الْحِمْيَةُ هِيَ الدَّوَاءُ وَ أُعَوِّدُ الْبَدَنَ مَا اعْتَادَ
He-asws said: ‘I-asws cure the hot with the cold and the cold with the hot, and the wet with the dry and the dry with the wet, and I-asws refer the matters, all of them, to Allah-azwj Mighty and Majestic, and I-asws utilise what Rasool-Allah-saww said: ‘And know that the stomach is a house of illness, and the diet, it is the medicine’, and I-asws return the body to what it used to be’.
فَقَالَ الْهِنْدِيُّ وَ هَلِ الطِّبُّ إِلَّا هَذَا فَقَالَ الصَّادِقُ ع أَ فَتَرَانِي عَنْ كُتُبِ الطِّبِّ أَخَذْتُ قَالَ نَعَمْ قَالَ لَا وَ اللَّهِ مَا أَخَذْتُ إِلَّا عَنِ اللَّهِ سُبْحَانَهُ فَأَخْبِرْنِي أَنَا أَعْلَمُ بِالطِّبِّ أَمْ أَنْتَ فَقَالَ الْهِنْدِيُّ لَا بَلْ أَنَا قَالَ الصَّادِقُ ع فَأَسْأَلُكَ شَيْئاً قَالَ سَلْ
The Indian said, ‘And is the medicine except this?’ Al-Sadiq-asws said: ‘Do you see me-asws as having taken it from the books of medicine?’ He said, ‘Yes’. He-asws said: ‘No, by Allah-azwj, I-asws do not take except from Allah-azwj the Glorious. Inform me, am I-asws more knowing with the medicine as you are?’ The Indian said, ‘No, but I am’. Al-Sadiq-asws said: ‘Can I-asws ask you something?’ He said, ‘Ask’.
قَالَ أَخْبِرْنِي يَا هِنْدِيُّ كَمْ كَانَ فِي الرَّأْسِ شُئُونٌ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ الشَّعْرُ عَلَيْهِ مِنْ فَوْقِهِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ خَلَتِ الْجَبْهَةُ مِنَ الشَّعْرِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ لَهَا تَخْطِيطٌ وَ أَسَارِيرُ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ الْحَاجِبَانِ مِنْ فَوْقِ الْعَيْنَيْنِ
He-asws said: ‘Inform me, O Indian! How many purposes are there in the head?’ He said, ‘I don’t know’. He-asws said: ‘Why has the hair made to be on him from above him?’ He said, ‘I don’t know’. He-asws said: ‘Why has the forehead been made to be free from the hair?’ He said, ‘I don’t know’. He-asws said: ‘Why are the lines and indentations for it?’ He said, ‘I don’t know’. He-asws said: ‘Why are the two eyelids above the two eyes?’ He said, ‘I don’t know’.
قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَتِ الْعَيْنَانِ كَاللَّوْزَتَيْنِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ الْأَنْفُ فِيمَا بَيْنَهُمَا قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ ثَقْبُ الْأَنْفِ فِي أَسْفَلِهِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَتِ الشَّفَةُ وَ الشَّارِبُ مِنْ فَوْقِ الْفَمِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ احْتَدَّ السِّنُّ وَ عُرِّضَ الضِّرْسُ وَ طَالَ النَّابُ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَتِ اللِّحْيَةُ لِلرِّجَالِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ خَلَتِ الْكَفَّانِ مِنَ الشَّعْرِ قَالَ لَا أَعْلَمُ
He-asws said: ‘Why have the eyes made to be like the two almonds?’ He said, ‘I don’t know’. He-asws said: ‘Why has the nose made to be in what is between the two?’ He said, ‘I don’t know’. He-asws said: ‘Why does the nose have holes in its lower part?’ He said, ‘I don’t know’. He-asws said: ‘Why are the lips and the moustache made to be from above the mouth?’ He said, ‘I don’t know’. He-asws said: ‘Why are the incisors sharp, and the molars wide, and the canines long?’ He said, ‘I don’t know’. He-asws said: ‘Why has the beard made to be for the men?’ He said, ‘I don’t know’. He-asws said: ‘Why are the two palms free from the hair?’ He said, ‘I don’t know’.
قَالَ فَلِمَ خَلَا الظُّفُرُ وَ الشَّعْرُ مِنَ الْحَيَاةِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ الْقَلْبُ كَحَبِّ الصَّنَوْبَرِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَتِ الرِّئَةُ قِطْعَتَيْنِ وَ جُعِلَ حَرَكَتُهَا فِي مَوْضِعِهَا قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَتِ الْكَبِدُ حَدْبَاءَ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَتِ الْكُلْيَةُ كَحَبِّ اللُّوبِيَا قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ طَيُّ الرُّكْبَتَيْنِ إِلَى خَلْفٍ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ تَخَصَّرَتِ الْقَدَمُ قَالَ لَا أَعْلَمُ
‘He-asws said: ‘Why are the nails and the hair devoid of life?’ He said, ‘I don’t know. He-asws said: ‘Why is the heart like the pine?’ He said, ‘I don’t know’. He-asws said: ‘Why are the lungs in two pieces, and their movement has been made to be in their places’. He said, ‘I don’t know’. He-asws said: ‘Why is the liver humpbacked?’ He said, ‘I don’t know’. He said, ‘Why is the kidney like a seed of the bean?’ He said, ‘I don’t know’. He-asws said: ‘Why is the folding of the two knees to be to the back?’ He said, ‘I don’t know’. He-asws said: ‘Why is the foot convex (below)?’ He said, ‘I don’t know’.
فَقَالَ الصَّادِقُ ع لَكِنِّي أَعْلَمُ قَالَ فَأَجِبْ
Al Sadiq-asws said: ‘But, I-asws do know’. He said, ‘Then, answer’.
قَالَ الصَّادِقُ ع كَانَ فِي الرَّأْسِ شُئُونٌ لِأَنَّ الْمُجَوَّفَ إِذَا كَانَ بِلَا فَصْلٍ أَسْرَعَ إِلَيْهِ الصُّدَاعُ فَإِذَا جُعِلَ ذَا فُصُولٍ كَانَ الصُّدَاعُ مِنْهُ أَبْعَدَ وَ جُعِلَ الشَّعْرُ مِنْ فَوْقِهِ لِتُوصَلَ بِوُصَلِهِ الْأَدْهَانُ إِلَى الدِّمَاغِ وَ يَخْرُجَ بِأَطْرَافِهِ الْبُخَارُ مِنْهُ وَ يَرُدَّ الْحَرَّ وَ الْبَرْدَ الْوَارِدَيْنِ عَلَيْهِ وَ خَلَتِ الْجَبْهَةُ مِنَ الشَّعْرِ لِأَنَّهَا مَصَبُّ النُّورِ إِلَى الْعَيْنَيْنِ وَ جُعِلَ فِيهَا التَّخْطِيطُ وَ الْأَسَارِيرُ لِيُحْتَبَسَ الْعَرَقُ الْوَارِدُ مِنَ الرَّأْسِ عَنِ الْعَيْنِ قَدْرَ مَا يُمِيطُهُ الْإِنْسَانُ عَنْ نَفْسِهِ كَالْأَنْهَارِ فِي الْأَرْضِ الَّتِي تَحْبِسُ الْمِيَاهَ
Al-Sadiq-asws said: ‘There are purposes in the head because the concave, when it was without joints, the headaches would be quicker to it, so then it was Made to be with joints, so that headaches can be far from it; and the hair was Made to be from above him for the fat (oil) to arrive to the brain and the vapour to exit from its sides, and the heat and the cold can be contained upon it; and the forehead is empty from the hair because it is a conduit to the eyes, and the lines and the indentations in it are to withhold the sweat coming from the head, from the eyes, by a measurement of what the human being can wipe off from himself, like the rivers in the earth which withhold the water.
وَ جُعِلَ الْحَاجِبَانِ مِنْ فَوْقِ العينان [الْعَيْنَيْنِ] لِيُرَادَّ عَلَيْهِمَا مِنَ النُّورِ قَدْرَ الْكَفَافِ أَ لَا تَرَى يَا هِنْدِيُّ أَنَّ مَنْ غَلَبَهُ النُّورُ جَعَلَ يَدَهُ عَلَى عَيْنَيْهِ لِيَرُدَّ عَلَيْهِمَا قَدْرَ كِفَايَتِهَا مِنْهُ وَ جُعِلَ الْأَنْفُ فِيمَا بَيْنَهُمَا لِيَقْسِمَ النُّورَ قِسْمَيْنِ إِلَى كُلِّ عَيْنٍ سَوَاءً وَ كَانَتِ الْعَيْنُ كَاللَّوْزَةِ لِيَجْرِيَ فِيهَا الْمِيلُ بِالدَّوَاءِ وَ يَخْرُجَ مِنْهَا الدَّاءَ وَ لَوْ كَانَتْ مُرَبَّعَةً أَوْ مُدَوَّرَةً مَا جَرَى فِيهَا الْمِيلُ وَ مَا صَارَ إِلَيْهَا دَوَاءٌ وَ لَا خَرَجَ مِنْهَا دَاءٌ
And the eyelids had been Made to be above the two eyes to return from them the light by a measurement of the sufficiency. Do you not see, O Indian, that the one who is overwhelmed by the light makes his hand to be upon his eyes in order to block from them by a measure sufficient from it? And the nose has Made to be in between them to divide the light into two parts equally to each eye; and the eye is (shaped) like the almond in order for the needle to flow in it with the medication and throw out the disease from these, and if it was square or circular, the needle would not flow in it, and the medication would not arrive to it nor would the disease come out from it.
وَ جُعِلَ ثَقْبُ الْأَنْفِ فِي أَسْفَلِهِ لِتَنْزِلَ مِنْهُ الْأَدْوَاءُ الْمُنْحَدِرَةُ مِنَ الدِّمَاغِ وَ يَصْعَدَ فِيهِ الْأَرَايِيحُ إِلَى الْمَشَامِّ وَ لَوْ كَانَ فِي أَعْلَاهُ لَمَا أُنْزِلَ دَاءٌ وَ لَا وُجِدَ رَائِحَةٌ وَ جُعِلَ الشَّارِبُ وَ الشَّفَةُ فَوْقَ الْفَمِ لِحَبْسِ مَا يَنْزِلُ مِنَ الدِّمَاغِ عَنِ الْفَمِ لِئَلَّا يَتَنَغَّصَ عَلَى الْإِنْسَانِ طَعَامُهُ وَ شَرَابُهُ فَيُمِيطَهُ عَنْ نَفْسِهِ
And the holes of the nose have been Made to be in the bottom in order for the diseases to descend from it, rolling down from the brain, and the winds to ascend into it to the smelling, and if (the holes) were in its upper part, the diseases would not descend, nor would he be able to find aroma; and the moustache and the lips have been Made to be above the mouth to withhold what descends from the brain from the mouth (nose) lest it interfered upon the human being of his food and his drink, and he can wipe it off from himself.
وَ جُعِلَتِ اللِّحْيَةُ لِلرِّجَالِ لِيَسْتَغْنِىَ بِهَا عَنِ الْكَشْفِ فِي الْمَنْظَرِ وَ يُعْلَمَ بِهَا الذَّكَرُ مِنَ الْأُنْثَى وَ جُعِلَ السِّنُّ حَادّاً لِأَنَّ بِهِ يَقَعُ الْعَضُّ وَ جُعِلَ الضِّرْسُ عَرِيضاً لِأَنَّ بِهِ يَقَعُ الطَّحْنُ وَ الْمَضْغُ وَ كَانَ النَّابُ طَوِيلًا لِيَسْنِدَ الْأَضْرَاسُ وَ الْأَسْنَانُ كَالْأُسْطُوَانَةِ فِي الْبِنَاءِ
And the beard has been Made to be for the men in order to him to be needless with it from the detection regarding the looks and it can be known by it, the male from the female; and the incisor has been Made to be sharp because it is the location of the biting, and the molar is Made wide because by it occurs the grinding and the chewing, and the canines to strengthen the molars and the incisors like the cylinders in the building.
وَ خَلَا الْكَفَّانِ مِنَ الشَّعْرِ لِأَنَّ بِهِمَا يَقَعُ اللَّمْسُ فَلَوْ كَانَ فِيهِمَا شَعْرٌ مَا دَرَى الْإِنْسَانُ مَا يُقَابِلُهُ وَ يَلْمَسُهُ وَ خَلَا الشَّعْرُ وَ الظُّفُرُ مِنَ الْحَيَاةِ لِأَنَّ طُولَهُمَا سَمْجٌ وَ قَصَّهُمَا حَسَنٌ
And the two palms are free from the hair because the touch occurs by them. If there was hair in them, the human being would not know what is kissing him and touching him; and the hair and nails are devoid of life because their elongating is filthy and their clipping is good.
فَلَوْ كَانَ فِيهِمَا حَيَاةٌ لَأَلِمَ الْإِنْسَانُ لِقَصِّهِمَا وَ كَانَ الْقَلْبُ كَحَبِّ الصَّنَوْبَرِ لِأَنَّهُ مُنَكَّسٌ فَجَعَلَ رَأْسَهُ دَقِيقاً لِيَدْخُلَ فِي الرِّئَةِ فَتَرَوَّحَ عَنْهُ بِبَرْدِهَا لِئَلَّا يَشِيطَ الدِّمَاغُ بِحَرِّهِ
If there was life in these, the human being would not have clipped them due to pain; and the heart is like a seed of the pine because it is inverted, and its head is Made delicate for the aeration to enter, and it can be cooled by its coolness, lest the brain is scorched by its heat.
وَ جُعِلَتِ الرِّئَةُ قِطْعَتَيْنِ لِيَدْخُلَ بَيْنَ مَضَاغِطِهَا فَيَتَرَوَّحَ عَنْهُ بِحَرَكَتِهَا وَ كَانَتِ الْكَبِدُ حَدْبَاءَ لِتُثَقِّلَ الْمَعِدَةَ وَ يَقَعَ جَمِيعُهَا عَلَيْهَا فَيَعْصِرَهَا لِيَخْرُجَ مَا فِيهَا مِنَ الْبُخَارِ وَ جُعِلَتِ الْكُلْيَةُ كَحَبِّ اللُّوبِيَا لِأَنَّ عَلَيْهَا مَصَبَّ الْمَنِيِّ نُقْطَةً بَعْدَ نُقْطَةٍ
And the lungs have been Made as two pieces between the compressors so they can be aerated from it by its movement; and the liver is humpbacked to weigh down the stomach and fall all of it upon it, so it would squeeze it to bring out whatever is in it from the vapour; and the kidney is Made like the seed of the bean because upon it is the outlet of the semen, drop after drop.
فَلَوْ كَانَتْ مُرَبَّعَةً أَوْ مُدَوَّرَةً أُحْبِسَتِ النُّقْطَةُ الْأُولَى إِلَى الثَّانِيَةِ فَلَا يَلْتَذُّ بِخُرُوجِهَا الْحَيُّ إِذِ الْمَنِيُّ يَنْزِلُ مِنْ فِقَارِ الظَّهْرِ إِلَى الْكُلْيَةِ فَهِيَ كَالدُّودَةِ تَنْقَبِضُ وَ تَنْبَسِطُ تَرْمِيهِ أَوَّلًا فَأَوَّلًا إِلَى الْمَثَانَةِ كَالْبُنْدُقَةِ مِنَ الْقَوْسِ
If it were square or circular, it would withhold the first drop to the second, and the living (human) would not derive pleasure from its exit when the descend of the semen was from the spine of the back to the kidney. It is like the worm which squeezes and spreads (moves forward), shooting it first to the bladder like the arrow from the bow.
وَ جُعِلَ طَيُّ الرُّكْبَةِ إِلَى خَلْفٍ لِأَنَّ الْإِنْسَانَ يَمْشِي إِلَى مَا بَيْنَ يَدَيْهِ فَيَعْتَدِلُ الْحَرَكَاتُ وَ لَوْ لَا ذَلِكَ لَسَقَطَ فِي الْمَشْيِ وَ جُعِلَتِ الْقَدَمُ مُخَصَّرَةً لِأَنَّ الشَّيْءَ إِذَا وَقَعَ عَلَى الْأَرْضِ جَمِيعَهُ ثَقُلَ ثِقْلَ حَجَرِ الرَّحَى فَإِذَا كَانَ عَلَى حَرْفِهِ دَفَعَهُ الصَّبِيُ وَ إِذَا وَقَعَ عَلَى وَجْهِهِ صَعُبَ نَقْلُهُ عَلَى الرَّجُلِ
And the folding of the knee is Made to the behind because the human being walks to what is in front of him, so the movement would be equal, and had it not been for that, he would wall in his walking; and the foot has been Made convex because the thing, when it falls upon the ground in its entirety (flat), it would be heavy, the weight of the milestone. If it was upon its edge, the child could have pushed him, and when he falls upon his face, his movement would be difficult upon the man’.
فَقَالَ الْهِنْدِيُّ مِنْ أَيْنَ لَكَ هَذَا الْعِلْمُ فَقَالَ ع أَخَذْتُهُ عَنْ آبَائِي ع عَنْ رَسُولِ اللَّهِ ص عَنْ جَبْرَئِيلَ عَنْ رَبِّ الْعَالَمِينَ جَلَّ جَلَالُهُ الَّذِي خَلَقَ الْأَجْسَادَ وَ الْأَرْوَاحَ
The Indian (man) said to him-asws, ‘From where has this knowledge (come) to you-asws?’ He-asws said: ‘I-asws took it from my-asws forefathers-asws, from Rasool-Allah-saww, from Jibraeel-as, from the Lord-azwj of the world, Majestic is His-azwj Majesty Who Created the bodies and the souls’.
فَقَالَ الْهِنْدِيُّ صَدَقْتَ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ عَبْدُهُ وَ أَنَّكَ أَعْلَمُ أَهْلِ زَمَانِكَ
The Indian said, ‘You-asws speak the truth, and I testify that there is no god except Allah-azwj, and that Muhammad-saww is a Rasool-saww of Allah-azwj and His-azwj servant, and you-asws are the most knowledgeable one of the people of your-asws era’’.[39]
10- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى الشَّيْخُ الْمُفِيدُ قَدَّسَ اللَّهُ رُوحَهُ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيِّ قَالَ: لَمَّا قَدِمَ الصَّادِقُ ع الْعِرَاقَ نَزَلَ الْحِيرَةَ فَدَخَلَ عَلَيْهِ أَبُو حَنِيفَةَ وَ سَأَلَهُ عَنْ مَسَائِلَ وَ كَانَ مِمَّا سَأَلَهُ أَنْ قَالَ لَهُ جُعِلْتُ فِدَاكَ مَا الْأَمْرُ بِالْمَعْرُوفِ
‘Kanz’ of Al Karajaki – It is reported by Sheykh Al Mufeed, may Allah-azwj Sanctify his soul, by his chain going up to Muhammad Bin Al Saib Al Kalby who said,
‘When Al-Sadiq-asws proceeded to Al-Iraq, he-asws encamped at Al-Hira. Abu Haneefa came to him-asws and asked him about certain issues, and it was from what he asked him-asws, that he said to him-asws, ‘May I be sacrificed for you-asws! What is ‘Amr Bil Marouf’ (enjoining of the good)?’
فَقَالَ ع الْمَعْرُوفُ يَا أَبَا حَنِيفَةَ الْمَعْرُوفُ فِي أَهْلِ السَّمَاءِ الْمَعْرُوفُ فِي أَهْلِ الْأَرْضِ وَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
He-asws said: ‘’Al-Marouf’, O Abu Haneefa, is the one well-known among the people of the sky and the one well-known among the people of the earth, and that is Amir Al-Momineen Ali-asws Bin Abu Talib-asws’.
قَالَ جُعِلْتُ فِدَاكَ فَمَا الْمُنْكَرُ قَالَ اللَّذَانِ ظَلَمَاهُ حَقَّهُ وَ ابْتَزَّاهُ أَمْرَهُ
May I be sacrificed for you-asws! What is ‘Al-Munkar’ (the evil to be forbidden from)?’ He-asws said: ‘Those two (Abu Bakr & Umar) who oppressed him-asws of his-asws rights and swindled his-asws command, and loaded the people upon his-asws shoulders’.
وَ حَمَلَا النَّاسَ عَلَى كَتِفِهِ قَالَ أَلَا مَا هُوَ أَنْ تَرَى الرَّجُلَ عَلَى مَعَاصِي اللَّهِ فَتَنْهَاهُ عَنْهَا
He said, ‘Is it not what you see the man upon an act of disobedience of Allah-azwj so you forbid him from it?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ ذَاكَ أَمْرٌ بِمَعْرُوفٍ وَ لَا نَهْيٌ عَنْ مُنْكَرٍ إِنَّمَا ذَلِكَ خَيْرٌ قَدَّمَهُ
Abu Abdullah-asws said: ‘That is not ‘Amr Bil Marouf’ nor is it ‘Nahy An Munkar’. But rather, that is (the) good he sends forward.
قَالَ أَبُو حَنِيفَةَ أَخْبِرْنِي جُعِلْتُ فِدَاكَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
Abu Haneefa said, ‘May I be sacrificed for you-asws! Inform me about the Words of Allah-azwj Mighty and Majestic: Then you will be Questioned on that Day about the boons (benefits) [102:8]’.
قَالَ فَمَا هُوَ عِنْدَكَ يَا أَبَا حَنِيفَةَ قَالَ الْأَمْنُ فِي السَّرْبِ وَ صِحَّةُ الْبَدَنِ وَ الْقُوتُ الْحَاضِرُ فَقَالَ يَا أَبَا حَنِيفَةَ لَئِنْ وَقَّفَكَ اللَّهُ أَوْ أَوْقَفَكَ يَوْمَ الْقِيَامَةِ حَتَّى يَسْأَلَكَ عَنْ كُلِّ أَكْلَةٍ أَكَلْتَهَا وَ شَرْبَةٍ شَرِبْتَهَا لَيَطُولَنَّ وُقُوفُكَ
He-asws said: ‘What is it as, with you, O Abu Haneefa?’ He said, ‘The security in the flock (community) and the health of the body, and the daily subsistence of the present’. He-asws said: ‘O Abu Haneefa! If Allah-azwj were to Pause you, or stops you on the Day of Qiyamah until He-azwj Questions you about every food you had eaten and drink you had drunk, your pausing would be prolonged.
قَالَ فَمَا النَّعِيمُ جُعِلْتُ فِدَاكَ قَالَ النَّعِيمُ نَحْنُ الَّذِينَ أَنْقَذَ اللَّهُ النَّاسَ بِنَا مِنَ الضَّلَالَةِ وَ بَصَّرَهُمْ بِنَا مِنَ الْعَمَى وَ عَلَّمَهُمْ بِنَا مِنَ الْجَهْلِ
He said, ‘What the Boons, may I be sacrificed for you-asws?’ He-asws said: ‘We-asws are the Boons, those Allah-azwj Saved the people through us-asws from the straying, and made them seeing through us-asws from the blindness, and Taught them through us-asws from the ignorance’.
قَالَ جُعِلْتُ فِدَاكَ فَكَيْفَ كَانَ الْقُرْآنُ جَدِيداً أَبَداً قَالَ لِأَنَّهُ لَمْ يُجْعَلْ لِزَمَانٍ دُونَ زَمَانٍ فَتُخْلِقَهُ الْأَيَّامُ وَ لَوْ كَانَ كَذَلِكَ لَفَنِيَ الْقُرْآنُ قَبْلَ فَنَاءِ الْعَالَمِ
He said, ‘May I be sacrificed for you-asws! How will the Quran be fresh forever?’ He-asws said: ‘Because it is not Made for a (particular) era, an era made defunct by the days, and if it was like that, the Quran would perish before the annihilation of the universe’’.[40]
11- شا، الإرشاد جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِ أَنَّ ابْنَ أَبِي الْعَوْجَاءِ وَ ابْنَ طَالُوتَ وَ ابْنَ الْأَعْمَى وَ ابْنَ الْمُقَفَّعِ فِي نَفَرٍ مِنَ الزَّنَادِقَةِ كَانُوا مُجْتَمِعِينَ فِي الْمَوْسِمِ بِالْمَسْجِدِ الْحَرَامِ وَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع فِيهِ إِذْ ذَلِكَ يُفْتِي النَّاسَ وَ يُفَسِّرُ لَهُمُ الْقُرْآنَ وَ يُجِيبُ عَنِ الْمَسَائِلِ بِالْحُجَجِ وَ الْبَيِّنَاتِ
‘Al Irshad’ – Ja’far Bin Muhammad Bin Qawlawiyah, from Al Kulayni, from Ali Bin Ibrahim, from his father, from Al Abbas Bin Umar and Al Faqeymi,
‘Ibn Abu Al-Awja and Ibn Talut and Ibn A’ama and Ibn Al-Maqfam among a number of atheist were gathered during the season (of Hajj) at the Sacred Masjid, and Abu Abdullah-asws was in it where he-asws was issuing Fatwas to the people, interpreting the Quran for them and answering questions on issues with the argumentations and proofs.
فَقَالَ الْقَوْمُ لِابْنِ أَبِي الْعَوْجَاءِ هَلْ لَكَ فِي تَغْلِيطِ هَذَا الْجَالِسِ وَ سُؤَالِهِ عَمَّا يَفْضَحُهُ عِنْدَ هَؤُلَاءِ الْمُحِيطِينَ بِهِ فَقَدْ تَرَى فِتْنَةَ النَّاسِ بِهِ وَ يُفَسِّرُ لَهُمُ الْقُرْآنَ وَ يُجِيبُ عَنِ الْمَسَائِلِ بِهِ وَ هُوَ عَلَّامَةُ زَمَانِهِ فَقَالَ لَهُمْ ابْنُ أَبِي الْعَوْجَاءِ نَعَمْ
The group said to Ibn Abu Al-Awja, ‘Is it for you to prove wrong this gatherer and ask him-asws about what would expose him-asws in the presence of those who are surrounding him-asws? You can see having been fascinated by him-asws, and he-asws is interpreting the Quran for them and answering whatever he-asws is being questioned with, and he-asws is an ‘Allama’ (most knowledgeable) of his-asws era’. Ibn Abu Al-Awja said to him, ‘Yes’.
ثُمَّ تَقَدَّمَ فَفَرَّقَ النَّاسَ وَ قَالَ أَبَا عَبْدِ اللَّهِ إِنَّ الْمَجَالِسَ أَمَانَاتٌ وَ لَا بُدَّ لِكُلِّ مَنْ كَانَ بِهِ سُعَالٌ أَنْ يَسْعُلَ فَتَأْذَنُ لِي فِي السُّؤَالِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع سَلْ إِنْ شِئْتَ
Then he proceeded, and the people gave way, and he said, ‘Abu Abdullah-asws! The gatherers are entrusted, and there is no escape for everyone who was in it. Any question that he asks, so would you permit me regarding the questioning?’ Abu Abdullah-asws said, ‘Ask whatever you like’.
فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ إِلَى كَمْ تَدُوسُونَ هَذَا الْبَيْدَرَ وَ تَلُوذُونَ بِهَذَا الْحَجَرِ وَ تَعْبُدُونَ هَذَا الْبَيْتَ الْمَرْفُوعَ بِالطُّوبِ وَ الْمَدَرِ وَ تُهَرْوِلُونَ حَوْلَهُ هَرْوَلَةَ الْبَعِيرِ إِذَا نَفَرَ مَنْ فَكَّرَ فِي هَذَا وَ قَدَّرَ عَلِمَ أَنَّهُ فِعْلُ غَيْرِ حَكِيمٍ وَ لَا ذِي نَظَرٍ فَقُلْ فَإِنَّكَ رَأْسُ هَذَا الْأَمْرِ وَ سَنَامُهُ وَ أَبُوكَ أُسُّهُ وَ نِظَامُهُ
Ibn Abu Al-Awja said, ‘Until when will you be treading with this treading, and kissing this stone, and worshipping this House (Kabah) raised with the bricks and the mud, and sprinting around it like the sprinting of the camel when they flee? One who thinks regarding this and measures would know that this deed is without wisdom nor it is with consideration, therefore speak, for you-asws are the head of this matter and its peak, and your-asws father-asws laid its foundation and systemised it’.
فَقَالَ لَهُ الصَّادِقُ ع إِنَّ مَنْ أَضَلَّهُ اللَّهُ وَ أَعْمَى قَلْبَهُ اسْتَوْخَمَ الْحَقَّ وَ لَمْ يَسْتَعْذِبْهُ وَ صَارَ الشَّيْطَانُ وَلِيَّهُ وَ رَبَّهُ وَ يُورِدُهُ مَوَارِدَ الْهَلَكَةِ وَ لَا يُصْدِرُهُ وَ هَذَا بَيْتٌ اسْتَعْبَدَ اللَّهُ بِهِ خَلْقَهُ لِيَخْتَبِرَ طَاعَتَهُمْ فِي إِتْيَانِهِ فَحَثَّهُمْ عَلَى تَعْظِيمِهِ وَ زِيَارَتِهِ وَ جَعَلَهُ قِبْلَةً لِلْمُصَلِّينَ لَهُ
Al-Sadiq-asws said: ‘The one who Allah-azwj Lets to stray and Blinds his heart gets obscured from the Truth and does not seek shelter with it and Satan-la becomes his friend and his lord and turns him with a turning towards destruction and he does not come out from it. And this House, Allah-azwj is being worshipped at it. He-azwj Created it in order to Test their obedience in their coming to it, therefore He-azwj Urged them upon revering it and visiting it, and Made it a direction for the ones praying (Salat) to it.
فَهُوَ شُعْبَةٌ مِنْ رِضْوَانِهِ وَ طَرِيقٌ يُؤَدِّي إِلَى غُفْرَانِهِ مَنْصُوبٌ عَلَى اسْتِوَاءِ الْكَمَالِ وَ مَجْمَعِ الْعَظَمَةِ وَ الْجَلَالِ خَلَقَهُ اللَّهُ تَعَالَى قَبْلَ دَحْوِ الْأَرْضِ بِأَلْفَيْ عَامٍ فَأَحَقُّ مَنْ أُطِيعَ فِيمَا أَمَرَ وَ انْتُهِيَ عَمَّا زَجَرَ اللَّهُ الْمُنْشِئُ لِلْأَرْوَاحِ وَ الصُّوَرِ
Thus, it is a branch from attaining His-azwj Pleasure, and a road to get to His-azwj Forgiveness. It is established upon the balance of perfection, and is a summary of the Magnificence and the Majesty. Allah-azwj Created it before the spread of the land, by two thousand years. Thus, He-azwj is the most rightful of being obeyed regarding whatever He-azwj Commands, and refrained from whatever He-azwj Forbids from and Enjoins. Allah-azwj is the Originator of the souls and the images’.
فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ ذَكَرْتَ أَبَا عَبْدِ اللَّهِ فَأَحَلْتَ عَلَى غَائِبٍ
Ibn Abu Al-Awja said to him-asws, ‘You-asws mentioned, O Abu Abdullah-asws, referring upon a hidden One’.
فَقَالَ الصَّادِقُ ع كَيْفَ يَكُونُ يَا وَيْلَكَ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَ إِلَيْهِمْ أَقْرَبُ مِنْ حَبْلِ الْوَرِيدِ يَسْمَعُ كَلَامَهُمْ وَ يَعْلَمُ أَسْرَارَهُمْ لَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْغَلُ بِهِ مَكَانٌ وَ لَا يَكُونُ مِنْ مَكَانٍ أَقْرَبَ مِنْ مَكَانٍ
Al-Sadiq-asws said: ‘Woe be unto you! How can He-azwj be hidden, One Who is present with His-azwj Creatures and is closer to them than the jugular vein. He-azwj Hears their speech, and Knows their secrets. There is no place empty from Him-azwj, nor is any place occupied by Him-azwj, nor can a place be closer to Him-azwj than a (another) place.
يَشْهَدُ لَهُ بِذَلِكَ آثَارُهُ وَ يَدُلُّ عَلَيْهِ أَفْعَالُهُ وَ الَّذِي بَعَثَهُ بِالْآيَاتِ الْمُحْكَمَةِ وَ الْبَرَاهِينِ الْوَاضِحَةِ مُحَمَّدٌ ص جَاءَنَا بِهَذِهِ الْعِبَادَةِ فَإِنْ شَكَكْتَ فِي شَيْءٍ مِنْ أَمْرِهِ فَسَلْ عَنْهُ أُوضِحْهُ لَكَ
His-azwj Impacts testify for Him-azwj with that, and His-azwj Deeds evidence upon Him-azwj. And the One Who Sent him-saww, Muhammad-saww, with the Signs with the wisdom and the clear proofs, came to us with this (act of) worship. So, if you are in doubt regarding anything from his-saww orders, then ask about it, I-asws shall clarify it for you’.
قَالَ فَأُبْلِسَ ابْنُ أَبِي الْعَوْجَاءِ وَ لَمْ يَدْرِ مَا يَقُولُ وَ انْصَرَفَ مِنْ بَيْنِ يَدَيْهِ فَقَالَ لِأَصْحَابِهِ سَأَلْتُكُمْ أَنْ تَلْتَمِسُوا لِي جَمْرَةً فَأَلْقَيْتُمُونِي عَلَى جَمْرَةٍ فَقَالُوا اسْكُتْ فَوَ اللَّهِ لَقَدْ فَضَحْتَنَا بِحَيْرَتِكَ وَ انْقِطَاعِكَ وَ مَا رَأَيْنَا أَحْقَرَ مِنْكَ الْيَوْمَ فِي مَجْلِسِهِ فَقَالَ أَبِي تَقُولُونَ هَذَا إِنَّهُ ابْنُ مَنْ حَلَقَ رُءُوسَ مَنْ تَرَوْنَ وَ أَوْمَأَ بِيَدِهِ إِلَى أَهْلِ الْمَوْسِمِ
He (the narrator) said, ‘Ibn Abu Al-Awja was confused and did not know what to say and left from in front of him-asws and said to his companions, ‘I asked you to seek an ember for me, but you threw me upon the embers’. They said to him, ‘Be silent! By Allah-azwj, you have exposed us by your confusion and your termination, and we have not seen anyone more disgraced in his gathering than you today’. He said, ‘Are you saying this about me? He-asws is a son-asws of the one-saww who shaved the heads of the ones you are seeing’ – and he gestured by his hand to the people of the season (Hajj)’’.[41]
12- شا، الإرشاد رُوِيَ أَنَّ أَبَا شَاكِرٍ الدَّيَصَانِيَّ وَقَفَ ذَاتَ يَوْمٍ فِي مَجْلِسِ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ إِنَّكَ لَأَحَدُ النُّجُومِ الزَّوَاهِرِ وَ كَانَ آبَاؤُكَ بُدُوراً بَوَاهِرَ وَ أُمَّهَاتُكَ عَقِيلَاتٍ عَبَاهِرَ وَ عُنْصُرُكَ مِنْ أَكْرَمِ الْعَنَاصِرِ وَ إِذَا ذُكِرَ الْعُلَمَاءُ فَعَلَيْكَ تُثْنَى الْخَنَاصِرُ خَبِّرْنَا أَيُّهَا الْبَحْرُ الزَّاخِرُ مَا الدَّلِيلُ عَلَى حُدُوثِ الْعَالَمِ
‘Al Irshad’ – It is reported that one day Abu Shaker Al-Daysani paused in a gathering of Abu Abdullah-asws and said to him-asws, ‘You-asws are one of the brilliant stars, and your-asws forefathers-asws were radiant lighthouses, and your-asws foremothers-asws were honourable intellectuals, and your-asws helpers are from the most honourable of the helpers, and when the knowledgeable(s) are mentioned, therefore upon you-asws praise the learned ones. Inform us, O ocean of treasures, what is the evidence upon the occurrence of the universe?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع مِنْ أَقْرَبِ الدَّلِيلِ عَلَى ذَلِكَ مَا أَذْكُرُهُ لَكَ ثُمَّ دَعَا بِبَيْضَةٍ ثُمَّ وَضَعَهَا فِي رَاحَتِهِ وَ قَالَ هَذَا حِصْنٌ مَلْمُومٌ دَاخِلُهُ غِرْقِئٌ رَقِيقٌ يُطِيفُ بِهِ كَالْفِضَّةِ السَّائِلَةِ وَ الذَّهَبَةِ الْمَائِعَةِ أَ تَشُكُّ فِي ذَلِكَ فَقَالَ أَبُو شَاكِرٍ لَا شَكَّ فِيهِ
Abu Abdullah-asws said: ‘From the closest of the evidence upon that is what I-asws am mentioning to you’. Then he-asws called for an egg, then placed it in his palm and said: ‘This is a collective fortress. Its interior is delicate skins circling with it like the liquid silver, and the fluid gold. Do you doubt in that?’ Abu Shaker said, ‘There is no doubt in it’.
قَالَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ إِنَّهُ تَنْفَلِقُ عَنْ صُورَةٍ كَالطَّاوُسِ أَ دَخَلَهُ شَيْءٌ غَيْرَ مَا عَرَفْتَ قَالَ لَا قَالَ فَهَذَا الدَّلِيلُ عَلَى حُدُوثِ الْعَالَمِ
Abu Abdullah-asws said: ‘Then it splits from an image like the peacock. Did anything enter into it what you know of?’ He said, ‘No’. He-asws said: ‘This is the evidence upon occurrence of the universe’.
قَالَ أَبُو شَاكِرٍ دَلَلْتَ أَبَا عَبْدِ اللَّهِ فَأَوْضَحْتَ وَ قُلْتَ فَأَحْسَنْتَ وَ ذَكَرْتَ فَأَوْجَزْتَ وَ قَدْ عَلِمْتَ أَنَّا لَا نَقْبَلُ إِلَّا مَا أَدْرَكْنَاهُ بِأَبْصَارِنَا أَوْ سَمِعْنَاهُ بِآذَانِنَا أَوْ ذُقْنَاهُ بِأَفْوَاهِنَا أَوْ شَمِمْنَاهُ بِآنَافِنَا أَوْ لَمَسْنَاهُ بِبَشَرَتِنَا
Abu Shaker said, ‘You-asws have evidence Abu Abdullah-asws, and have clarified, and you-asws said and were excellent, and you-asws mentioned and summarised, and you-asws know that we do not accept except what we realise with our sights, or we hear with our ears, or taste it with our mouths, or we smell with our noses, or we touch with our bodies’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع ذَكَرْتَ الْحَوَاسَّ الْخَمْسَ وَ هِيَ لَا تَنْفَعُ فِي الِاسْتِنْبَاطِ إِلَّا بِدَلِيلٍ كَمَا لَا تُقْطَعُ الظُّلْمَةُ بِغَيْرِ مِصْبَاحٍ
Abu Abdullah-asws said: ‘You mentioned the five sensory perception and these do not benefit regarding the synthesis except with evidence, just as the darkness cannot be cut without a lamp’’.[42]
13- قب، المناقب لابن شهرآشوب أَبُو جَعْفَرٍ الطُّوسِيُّ فِي الْأَمَالِي وَ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ وَ صَاحِبُ الرَّوْضَةِ بِالْإِسْنَادِ وَ الرِّوَايَةُ يَزِيدُ بَعْضُهَا عَلَى بَعْضٍ عَنْ مُحَمَّدٍ الصَّيْرَفِيِّ وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ أَنَّهُ دَخَلَ ابْنُ شُبْرُمَةَ وَ أَبُو حَنِيفَةَ عَلَى الصَّادِقِ ع فَقَالَ لِأَبِي حَنِيفَةَ اتَّقِ اللَّهَ وَ لَا تَقِسِ الدِّينَ بِرَأْيِكَ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ إِذْ أَمَرَهُ اللَّهُ تَعَالَى بِالسُّجُودِ فَقَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ
‘Al Manaqib’ of Ibn Shehr Ashoub – Abu Ja’far Al Tousi in (the book) Al ‘Amaali’, and Abu Nuaym in (the book) ‘Al Hulyah’, and the author of (the book) ‘Al Rawza’, and the report of Yazeed, part of it upon a part, from Muhammad Al Sayrafi, and from Abdul Rahman Bin Salim,
‘Ibn Shabrama and Abu Haneefa came to Al-Sadiq-asws, so he-asws said to Abu Haneefa: ‘Fear Allah-azwj and do not analogise the Religion by your opinion, for the first one to analogise was Iblees-la. When Allah-azwj the Exalted Commanded him-la with the Sajdah, he-la said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’.
ثُمَّ قَالَ هَلْ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ مِنْ جَسَدِكَ قَالَ لَا قَالَ فَأَخْبِرْنِي عَنِ الْمُلُوحَةِ فِي الْعَيْنَيْنِ وَ الْمَرَارَةِ فِي الْأُذُنَيْنِ وَ الْبُرُودَةِ فِي الْمَنْخِرَيْنِ وَ الْعُذُوبَةِ فِي الشَّفَتَيْنِ لِأَيِّ شَيْءٍ جُعِلَ ذَلِكَ قَالَ لَا أَدْرِي
Then he-asws said: ‘Are you good at analogising your head from your body?’ He said, ‘No’. He said, ‘Inform me about the saltiness in the eyes, and the bitterness in the ears, and the coldness in the nostrils, and the freshness in the lips, for which thing (reason) has that Made to be?’ He said, ‘I don’t know’.
فَقَالَ ع إِنَّ اللَّهَ تَعَالَى خَلَقَ الْعَيْنَيْنِ فَجَعَلَهَا شَحْمَتَيْنِ وَ جَعَلَ الْمُلُوحَةَ فِيهِمَا مَنّاً عَلَى بَنِي آدَمَ وَ لَوْ لَا ذَلِكَ لَذَابَتَا وَ جَعَلَ الْمَرَارَةَ فِي الْأُذُنَيْنِ مَنّاً مِنْهُ عَلَى بَنِي آدَمَ وَ لَوْ لَا ذَلِكَ لَقَحَمَتِ الدَّوَابُّ فَأَكَلَتْ دِمَاغَهُ وَ جَعَلَ الْمَاءَ فِي الْمَنْخِرَيْنِ لِيَصْعَدَ النَّفَسُ وَ يَنْزِلَ وَ يَجِدَ مِنْهُ الرِّيحَ الطَّيِّبَةَ وَ الرَّدِيئَةَ وَ جَعَلَ الْعُذُوبَةَ فِي الشَّفَتَيْنِ لِيَجِدَ ابْنُ آدَمَ لَذَّةَ مَطْعَمِهِ وَ مَشْرَبِهِ
He-asws said: ‘Allah-azwj the Exalted Created the eyes and Made these to be fat and Made the saltiness in these as a Favour upon the children of Adam-as, and had it not been that they would have melted; and Made the bitterness to be in the ears as a Favour from Him-azwj upon the children of Adam-as, and had it not been that the insects would have gone through and eaten his brain; and the water in the nostrils for the breath to ascend and descend and he can find the good aroma and the bad; and He-azwj Made the freshness in the two lips for the children of Adam-as to find the pleasure of his food and his drink’.
ثُمَّ قَالَ لَهُ أَخْبِرْنِي عَنْ كَلِمَةٍ أَوَّلُهَا شِرْكٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا أَدْرِي قَالَ لَا إِلَهَ إِلَّا اللَّهُ
Then he-asws said to him: ‘Inform me-asws about a phrase, its beginning is Shirk and its ending is Eman’. He said, ‘I don’t know’. He-asws said: ‘(The phrase) ‘There is no god except Allah-azwj.
ثُمَّ قَالَ أَيُّمَا أَعْظَمُ عِنْدَ اللَّهِ تَعَالَى الْقَتْلُ أَوِ الزِّنَا فَقَالَ بَلِ الْقَتْلُ قَالَ فَإِنَّ اللَّهَ تَعَالَى قَدْ رَضِيَ فِي الْقَتْلِ بِشَاهِدَيْنِ وَ لَمْ يَرْضَ فِي الزِّنَا إِلَّا بِأَرْبَعَةٍ
Then he-asws said: ‘Which of the two is more grievous in the Presence of Allah-azwj the Exalted, the murder or the adultery?’ He said, ‘But, the murder’. He-asws said:’ Then why is Allah-azwj the Exalted Pleased with two witnesses regarding the murder and is not Pleased regarding the adultery except with four?’
ثُمَّ قَالَ إِنَّ الشَّاهِدَ عَلَى الزِّنَا شَهِدَ عَلَى اثْنَيْنِ وَ فِي الْقَتْلِ عَلَى وَاحِدٍ لِأَنَّ الْقَتْلَ فِعْلٌ وَاحِدٌ وَ الزِّنَا فِعْلَانِ
Then he-asws said: ‘The witness upon the adultery witnesses upon two (people), and in the murders, upon one (person), because the murder is one deed, and the adultery are two deeds’.
ثُمَّ قَالَ أَيُّمَا أَعْظَمُ عِنْدَ اللَّهِ تَعَالَى الصَّوْمُ أَوِ الصَّلَاةُ قَالَ لَا بَلِ الصَّلَاةُ قَالَ فَمَا بَالُ الْمَرْأَةِ إِذَا حَاضَتْ تَقْضِي الصَّوْمَ وَ لَا تَقْضِي الصَّلَاةَ
Then he-asws said: ‘Which of the two is more grievous in the Presence of Allah-azwj the Exalted, the Fast or the Salat?’ He said, ‘No, but the Salat’. He-asws said: ‘Then what is the matter the woman, when she menstruates, pays back the (missed) Fasts and does not pay back the (missed) Salat?’
ثُمَّ قَالَ لِأَنَّهَا تَخْرُجُ إِلَى صَلَاةٍ فَتُدَاوِمُهَا وَ لَا تَخْرُجُ إِلَى صَوْمٍ
Then he-asws said: ‘Because she goes out to the Salat constantly, and does not go out to Fast’.
ثُمَّ قَالَ الْمَرْأَةُ أَضْعَفُ أَمِ الرَّجُلُ قَالَ الْمَرْأَةُ قَالَ فَمَا بَالُ الْمَرْأَةِ وَ هِيَ ضَعِيفَةٌ لَهَا سَهْمٌ وَاحِدٌ وَ الرَّجُلُ قَوِيٌّ لَهُ سَهْمَانِ
Then he-asws said: ‘Is the woman weaker or the man?’ He said, ‘The woman’. He-asws said: ‘Then what is the matter the woman, and she is weak, there is only one share for her, and the strong man has two shares for him?’
ثُمَّ قَالَ لِأَنَّ الرَّجُلَ يُجْبَرُ عَلَى الْإِنْفَاقِ عَلَى الْمَرْأَةِ وَ لَا تُجْبَرُ الْمَرْأَةُ عَلَى الْإِنْفَاقِ عَلَى الرَّجُلِ
Then he-asws said: ‘Because the man is compelled to spend upon the woman, and the woman is not compelled to spend upon the man’.
ثُمَّ قَالَ الْبَوْلُ أَقْذَرُ أَمِ الْمَنِيُّ قَالَ الْبَوْلُ قَالَ يَجِبُ عَلَى قِيَاسِكَ أَنْ يَجِبَ الْغُسْلُ مِنَ الْبَوْلِ دُونَ الْمَنِيِّ وَ قَدْ أَوْجَبَ اللَّهُ تَعَالَى الْغُسْلَ مِنَ الْمَنِيِّ دُونَ الْبَوْلِ ثُمَّ
Then he-asws said: ‘Is the urine filthier or the semen?’ He said, ‘The urine’. He-asws said: ‘It obligates upon your analogy, that the bathing should be obligated from the urination besides the semen, and Allah-azwj the Exalted has Obligated the bathing from the semen besides the urine’.
قَالَ لِأَنَّ الْمَنِيَّ اخْتِيَارٌ وَ يَخْرُجُ مِنْ جَمِيعِ الْجَسَدِ وَ يَكُونُ فِي الْأَيَّامِ وَ الْبَوْلُ ضَرُورَةٌ وَ يَكُونُ فِي الْيَوْمِ مَرَّاتٍ
Then he-asws said: ‘Because the semen is selective and comes out from the entire body and (only) happens in days, and the urine is necessary and happens (a few) times during the day’.
قَالَ أَبُو حَنِيفَةَ كَيْفَ يَخْرُجُ مِنْ جَمِيعِ الْجَسَدِ وَ اللَّهُ يَقُولُ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ أَبُو عَبْدِ اللَّهِ ع فَهَلْ قَالَ لَا يَخْرُجُ مِنْ غَيْرِ هَذَيْنِ الْمَوْضِعَيْنِ
Abu Haneefa said, ‘How does it come out from the entire body and Allah-azwj is Saying: Coming from between the loins and the ribs [86:7]?’ Abu Abdullah-asws said: ‘Does He-azwj Say that it does not come out from other than these two places?’
ثُمَّ قَالَ ع لِمَ لَا تَحِيضُ الْمَرْأَةُ إِذَا حَبِلَتْ قَالَ لَا أَدْرِي قَالَ عَلَيْهِ السَّلَامُ وَ الصَّلَاةُ حَبَسَ اللَّهُ تَعَالَى الدَّمَ فَجَعَلَهُ غِذَاءً لِلْوَلَدِ
Then he-asws said: ‘Why doesn’t the woman menstruate when pregnant?’ He said, ‘I don’t know’. He-asws said: ‘Allah-azwj the Exalted Withholds the blood to Make it a provision for the child’.
ثُمَّ قَالَ ع أَيْنَ مَقْعَدُ الْكَاتِبَيْنِ قَالَ لَا أَدْرِي قَالَ مَقْعَدُهُمَا عَلَى النَّاجِدَيْنِ وَ الْفَمُ الدَّوَاةُ وَ اللِّسَانُ الْقَلَمُ وَ الرِّيقُ الْمِدَادُ
Then he-asws said: ‘Where is the seat of the two recorders?’ He said, ‘I don’t know’. He-asws said: ‘Their seat is upon the two cheeks, and the mouth is the inkpot, and the tongue is the pen, and the saliva is the ink’.
ثُمَّ قَالَ لِمَ يَضَعُ الرَّجُلُ يَدَهُ عَلَى مُقَدَّمِ رَأْسِهِ عِنْدَ الْمُصِيبَةِ وَ الْمَرْأَةُ عَلَى خَدِّهَا قَالَ لَا أَدْرِي فَقَالَ ع اقْتِدَاءً بِآدَمَ وَ حَوَّاءَ حَيْثُ أُهْبِطَا مِنَ الْجَنَّةِ أَ مَا تَرَى أَنَّ مِنْ شَأْنِ الرَّجُلِ الِاكْتِئَابَ عِنْدَ الْمُصِيبَةِ وَ مِنْ شَأْنِ الْمَرْأَةِ رَفْعَهَا رَأْسَهَا إِلَى السَّمَاءِ إِذَا بَكَتْ
Then he-asws said: ‘Why does the man places his hand upon the front of his head during the calamity, and the woman (places her hand upon) her cheeks?’ He said, ‘I don’t know’. He-asws said: ‘Following Adam-as and Hawwa-as when they-as descended from the Paradise. Do you not see that from the behaviour of the man, the bowing during the calamity, and from the behaviour of the woman raising her head towards the sky when she cries?’
ثُمَّ قَالَ ع مَا تَرَى فِي رَجُلٍ كَانَ لَهُ عَبْدٌ فَتَزَوَّجَ وَ زَوَّجَ عَبْدَهُ فِي لَيْلَةٍ وَاحِدَةٍ ثُمَّ سَافَرَا وَ جَعَلَا امْرَأَتَيْهِمَا فِي بَيْتٍ وَاحِدٍ فَسَقَطَ الْبَيْتُ عَلَيْهِمْ فَقَتَلَ الْمَرْأَتَيْنِ وَ بَقِيَ الْغُلَامَانِ أَيُّهُمَا فِي رَأْيِكَ الْمَالِكُ وَ أَيُّهُمَا الْمَمْلُوكُ وَ أَيُّهُمَا الْوَارِثُ وَ أَيُّهُمَا الْمَوْرُوثُ
Then he-asws said: ‘What is your view of a man who has a slave for him, so he gets married and gets his slave married in one night, then he travels and makes both the women to be in one house, and the house collapses upon them and kills the two women, and there remain the two boys. Which of the two, in your opinion, is the owner? And which of the two is the slave? And which of the two is the inheritor? And which of the two is the inherited?’
ثُمَّ قَالَ فَمَا تَرَى فِي رَجُلٍ أَعْمَى فَقَأَ عَيْنَ صَحِيحٍ وَ أَقْطَعَ قَطَعَ يَدَ رَجُلٍ كَيْفَ يُقَامُ عَلَيْهِمَا الْحَدُّ
Then he-asws said: ‘What is your view regarding a blind man losing the healthy eye, and cutting the hand of a man, how would the legal punishment be established upon them?’
ثُمَّ قَالَ ع فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى لِمُوسَى وَ هَارُونَ حِينَ بَعَثَهُمَا إِلَى فِرْعَوْنَ لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشى لَعَلَّ مِنْكَ شَكٌّ قَالَ نَعَمْ قَالَ وَ كَذَلِكَ مِنَ اللَّهِ شَكٌّ إِذْ قَالَ لَعَلَّهُ
Then he-asws said: ‘Inform me about the Words of Allah-azwj the Exalted to Musa-as and Haroun-as when He-azwj Sent them-as to Pharaoh-la: perhaps he would mind or fear [20:44], ‘perhaps’, from you, it is doubt?’ He said, ‘Yes’. He-asws said: ‘And similar to that, it is doubt from Allah-azwj when He-azwj Said: “Perhaps”?’
ثُمَّ قَالَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى وَ قَدَّرْنا فِيهَا السَّيْرَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ أَيُّ مَوْضِعٍ هُوَ قَالَ هُوَ مَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ قَالَ ع نَشَدْتُكُمْ بِاللَّهِ هَلْ تَسِيرُونَ بَيْنَ مَكَّةَ وَ الْمَدِينَةِ لَا تَأْمَنُونَ عَلَى دِمَائِكُمْ مِنَ الْقَتْلِ وَ عَلَى أَمْوَالِكُمْ مِنَ السَّرَقِ
Then he-asws said: ‘Inform me about the Words of Allah-azwj the Exalted: and We Apportioned the travelling therein: “Travel in these during nights and days in security” [34:18], which place is it?’ He said, ‘It is what is between Makkah and Al-Medina’. He-asws said: ‘We-asws adjure you with Allah-azwj! Are you travelling between Makkah and Al-Medina, not being safe upon your blood from the killing, and upon your wealth from the theft?’
ثُمَّ قَالَ وَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى وَ مَنْ دَخَلَهُ كانَ آمِناً أَيُّ مَوْضِعٍ هُوَ قَالَ ذَاكَ بَيْتُ اللَّهِ الْحَرَامُ فَقَالَ نَشَدْتُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَ سَعِيدَ بْنَ جُبَيْرٍ دَخَلَاهُ فَلَمْ يَأْمَنَا الْقَتْلَ
Then he-asws said: ‘And inform me about the Words of Allah-azwj the Exalted: and the one who enters it would be secure [3:97], which place is it?’ He said, ‘That is the Sacred House of Allah-azwj’. He-asws said: ‘We-asws adjure you with Allah-azwj! Do you know that Abdullah Bin Al-Zubayr, and Saeed Bin Jubeyr both entered it but they were not safe from the killing?’
قَالَ فَأَعْفِنِي يَا ابْنَ رَسُولِ اللَّهِ قَالَ فَأَنْتَ الَّذِي تَقُولُ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ قَالَ أَعُوذُ بِاللَّهِ مِنْ هَذَا الْقَوْلِ
He said, ‘Excuse me, O son-asws of Rasool-Allah-saww!’ He-asws said: ‘You are the one who says, ‘I shall reveal the like of what Allah-azwj Revealed’. He said, ‘I seek Refuge with Allah-azwj from this word’.
قَالَ إِذَا سُئِلْتَ فَمَا تَصْنَعُ قَالَ أُجِيبُ عَنِ الْكِتَابِ أَوِ السُّنَّةِ أَوِ الِاجْتِهَادِ قَالَ إِذَا اجْتَهَدْتَ مِنْ رَأْيِكَ وَجَبَ عَلَى الْمُسْلِمِينَ قَبُولُهُ قَالَ نَعَمْ قَالَ وَ كَذَلِكَ وَجَبَ قَبُولُ مَا أَنْزَلَ اللَّهُ تَعَالَى فَكَأَنَّكَ قُلْتَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ تَعَالَى
He-asws said: ‘When you are asked, so what do you do?’ He said, ‘I answer from the Book, or from the Sunnah, or the Ijtihad’. He-asws said: ‘Then you are doing Ijtihad from your opinion and obligating its acceptance upon the Muslims?’ He said, ‘Yes’. He-asws said: ‘And like that is Obligated whatever Allah-azwj the Exalted Revealed. It is as if you are saying, ‘I shall reveal the like of what Allah-azwj the Exalted Revealed.[43]
14- وَ فِي حَدِيثِ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّ الصَّادِقَ ع قَالَ لِأَبِي حَنِيفَةَ أَخْبِرْنِي عَنْ هَاتَيْنِ النُّكْتَتَيْنِ اللَّتَيْنِ فِي يَدَيْ حِمَارِكَ لَيْسَ يَنْبُتُ عَلَيْهِمَا شَعْرٌ قَالَ أَبُو حَنِيفَةَ خَلْقٌ كَخَلْقِ أُذُنَيْكَ فِي جَسَدِكَ وَ عَيْنَيْكَ فَقَالَ لَهُ تَرَى هَذَا قِيَاساً إِنَّ اللَّهَ تَعَالَى خَلَقَ أُذُنَيَّ لِأَسْمَعَ بِهِمَا وَ خَلَقَ عَيْنَيَّ لِأُبْصِرَ بِهِمَا فَهَذَا لِمَا خَلَقَهُ فِي جَمِيعِ الدَّوَابِّ وَ مَا يُنْتَفَعُ بِهِ
And in a Hadeeth by Muhammad Bin Muslim,
‘Al-Sadiq-asws said to Abu Haneefa: ‘Inform me about these two spots which are in the hands of your donkey, the hair does not grow upon them?’ Abu Haneefa said, ‘They are created like your-asws ears and your-asws eyes in your-asws body’. He-asws said: ‘Do you see this analogy that Allah-azwj the Exalted Created my-asws ears to hear with them, and Created my-asws eyes to see with them, so is this due to what He-azwj Created in the entirety of the animals and one can benefit with?’
فَانْصَرَفَ أَبُو حَنِيفَةَ مُعَتِّباً فَقُلْتُ أَخْبِرْنِي مَا هِيَ قَالَ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ يَعْنِي مُنْتَصِباً فِي بَطْنِ أُمِّهِ غِذَاؤُهُ مِنْ غِذَائِهَا مِمَّا تَأْكُلُ وَ تَشْرَبُ أُمُّهُ هَاهُنَا مِيثَاقُهُ بَيْنَ عَيْنَيْهِ
Abu Haneefa left, considering. I said, ‘Inform me, what is it?’ He-asws said: ‘Allah-azwj is Saying in His-azwj Book: We have Created the human being in suffering [90:4] – meaning upright in the belly of its mother. Its food is from her food from what his mother eats and drinks. Over here is his Covenant between his eyes.
فَإِذَا أَذِنَ اللَّهُ عَزَّ وَ جَلَّ فِي وِلَادَتِهِ أَتَاهُ مَلَكٌ يُقَالُ لَهُ حَيَوَانُ فَزَجَرَهُ زَجْرَةً انْقَلَبَ وَ نَسِيَ الْمِيثَاقَ وَ خَلَقَ جَمِيعَ الْبَهَائِمِ فِي بُطُونِ أُمَّهَاتِهِنَّ مَنْكُوسَةً مُؤَخَّرُهُ إِلَى مُقَدَّمِ أُمِّهِ كَمَا يَأْخُذُ الْإِنْسَانُ فِي بَطْنِ أُمِّهِ
So, when Allah-azwj Mighty and Majestic Permits his birth, an Angel called Haywaan comes to him and rebukes him with a rebuke, he overturns and forgets the Covenant; and the entirety of the animals are created in the bellies of their mothers upside-down, its behind to the front of its mother, just as the human being is seized in the belly of his mother.
فَهَاتَانِ النُّكْتَتَانِ السَّوْدَاوَانِ اللَّتَانِ تَرَى مَا بَيْنَ الدَّوَابِّ هُوَ مَوْضِعُ عُيُونِهَا فِي بَطْنِ أُمَّهَاتِهَا فَلَيْسَ يَنْبُتُ عَلَيْهِ الشَّعْرُ وَ هُوَ لِجَمِيعِ الْبَهَائِمِ مَا خَلَا الْبَعِيرَ فَإِنَّ عُنُقَ الْبَعِيرِ طَالَ فَتَقَدَّمَ رَأْسُهُ بَيْنَ يَدَيْهِ وَ رِجْلَيْهِ
Thus, these two black spots that you see between the animals, it is a place of its eyes in the belly of its mother, therefore the hair does not grow upon it, and it is such for the entirety of the animals apart from the camel, for the neck of the camel is long, so its head precedes in front of it and its legs’’.[44]
15- قب، المناقب لابن شهرآشوب ابْنُ جَرِيرِ بْنِ رُسْتُمَ الطَّبَرِيُّ عَنْ إِسْمَاعِيلَ الطُّوسِيِّ عَنْ أَحْمَدَ الْبَصْرِيِّ عَنْ أَبِيهِ عَنْ أَبِي خُنَيْسٍ الْكُوفِيِّ قَالَ: حَضَرْتُ مَجْلِسَ الصَّادِقِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ وَ عِنْدَهُ جَمَاعَةٌ مِنَ النَّصَارَى فَقَالُوا فَضْلُ مُوسَى وَ عِيسَى وَ مُحَمَّدٍ ع سَوَاءٌ لِأَنَّهُمْ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَصْحَابُ الشَّرَائِعِ وَ الْكُتُبِ
Ibn Jareer Bin Rustam Al Tabary, from Ismail Al Tousy, from Ahmad Al Basry from his father, from Abu Khunays Al Kukfy who said,
‘I attended a gathering of Al-Sadiq-asws, and in his-asws presence was a group of Christians. They said, ‘Merits of Musa-as, and Isa-as and Muhammad-saww are equal, because they are (all) owners of the Laws and the Books’.
فَقَالَ الصَّادِقُ ع إِنَّ مُحَمَّداً ص أَفْضَلُ مِنْهُمَا وَ أَعْلَمُ وَ لَقَدْ أَعْطَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنَ الْعِلْمِ مَا لَمْ يُعْطِ غَيْرَهُ فَقَالُوا آيَةٌ مِنْ كِتَابِ اللَّهِ تَعَالَى نَزَلَتْ فِي هَذَا
Al-Sadiq-asws said: ‘Muhammad-saww is superior than them-as and more knowing, and Allah-azwj Blessed and Exalted has Given him-saww from the knowledge what He-azwj did not Give to anyone else’. They said, ‘Has any Verse from the Book of Allah-azwj the Exalted Revealed regarding this?’
قَالَ ع نَعَمْ قَوْلُهُ تَعَالَى وَ كَتَبْنا لَهُ فِي الْأَلْواحِ مِنْ كُلِّ شَيْءٍ وَ قَوْلُهُ تَعَالَى لِعِيسَى وَ لِأُبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ وَ قَوْلُهُ تَعَالَى لِلسَّيِّدِ الْمُصْطَفَى ص وَ جِئْنا بِكَ شَهِيداً عَلى هؤُلاءِ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْءٍ وَ قَوْلُهُ تَعَالَى لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسالاتِ رَبِّهِمْ وَ أَحاطَ بِما لَدَيْهِمْ وَ أَحْصى كُلَّ شَيْءٍ عَدَداً
He-asws said: ‘Yes, the Words of the Exalted: And We Prescribed to him in the Tablets, Advice from all things [7:145], and His-azwj Words to Isa-as: and that I may make clear to you part of what you differ in [43:63], and the Words of the Exalted to the Chief Al-Mustafa-saww: and We shall Come with you as a witness upon these (witnesses). And We Revealed the Book unto you as a clarification of all things [16:89], and the Words of the Exalted: For Him to Know that they have delivered the Messages of their Lord, and He Encompasses whatever is with them, and He Counts the number of all things [72:28].
فَهُوَ وَ اللَّهُ أَعْلَمُ مِنْهُمَا وَ لَوْ حَضَرَ مُوسَى وَ عِيسَى بِحَضْرَتِي وَ سَأَلَانِي لَأَجَبْتُهُمَا وَ سَأَلْتُهُمَا مَا أَجَابَا
Therefore he-saww, by Allah-azwj, is more knowledgeable than them-as, and even if Musa-as and Isa-as were to be present in my-asws presence and they-as both ask me-asws, I-asws would answer them-as, and I-asws will ask them-as both, but they will not (be able to) answer me-as’’.[45]
16- ختص، الإختصاص ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ الْحَسَنِ بْنِ مَتِّيلٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ عَنِ السَّيَّارِيِّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: سَأَلَنِي بَعْضُ الْخَوَارِجِ عَنْقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ الْآيَةَ مَا الَّذِي أَحَلَّ اللَّهُ مِنْ ذَلِكَ وَ مَا الَّذِي حَرَّمَ اللَّهُ
‘Al Ikhtisas’ – Ibn Al Waleed, from Al Saffar, and Al Hassan Bin Mateyl, from Ibrahim Bin Hashim, from Ibrahim Bin Muhammad Al Hamdany, from Al Sayyari, from Dawood Al Raqy who said,
‘One of the Kharijites asked me about the Words of the Blessed and Exalted: two from the sheep and two from the goats, [6:143] – the Verse, what is that which Allah-azwj Permitted from that? And what is that which Allah-azwj has Prohibited?’
قَالَ فَلَمْ يَكُنْ عِنْدِي فِي ذَلِكَ شَيْءٌ فَحَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنَ الْخَوَارِجِ سَأَلَنِي عَنْ كَذَا وَ كَذَا
He said, ‘There did not happen to be anything regarding that. I went to Hajj and entered to see Abu Abdullah-asws and I said, ‘May I be sacrificed for you-asws! A man from the Kharijites asked me about such and such’.
فَقَالَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ فِي الْأُضْحِيَّةِ بِمِنًى الضَّأْنَ وَ الْمَعْزَ الْأَهْلِيَّةَ وَ حَرَّمَ فِيهَا الْجَبَلِيَّةَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ
Allah-azwj Mighty and Majestic Permitted regarding the sacrificial offering in Mina, the sheep, and the domesticated goat, and Prohibited that you sacrifice the mountain (goats), and that is the Word of the Mighty and Majestic: two from the sheep and two from the goats, [6:143].
وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ فِي الْأُضْحِيَّةِ بِمِنًى الْإِبِلَ الْعِرَابَ وَ حَرَّمَ فِيهَا الْبَخَاتِيَّ وَ أَحَلَّ فِيهَا الْبَقَرَ الْأَهْلِيَّةَ وَ حَرَّمَ فِيهَا الْجَبَلِيَّةَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ
And that Allah-azwj Mighty and Majestic Permitted regarding the sacrificial offering, the Iraab camel, and Prohibited the Bukhaty; and Permitted the domesticated cow that you offer a sacrifice with it, and Prohibited the mountain goats, and that is His-azwj Word: two from the camels and two from the cows [6:144]’.
قَالَ فَانْصَرَفْتُ إِلَى صَاحِبِي فَأَخْبَرْتُهُ بِهَذَا الْجَوَابِ فَقَالَ هَذَا شَيْءٌ حَمَلَتْهُ الْإِبِلُ مِنَ الْحِجَازِ
I left to go to the man, and informed him with this answer. He said, ‘This is something which the camels carried from Al-Hijaaz (meaning – this is not your answer, but it comes from Al-Hijaaz)’’.[46]
17 كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ، ذَكَرُوا أَنَّ أَبَا حَنِيفَةَ أَكَلَ طَعَاماً مَعَ الْإِمَامِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِمَا الصَّلَاةُ وَ السَّلَامُ فَلَمَّا رَفَعَ الصَّادِقُ ع يَدَهُ مِنْ أَكْلِهِ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ هَذَا مِنْكَ وَ مِنْ رَسُولِكَ ص
‘Kunz Al Fawaid’ of Al Karajaky –
They are mentioning that Abu Haneefa ate a meal with the Imam Al-Sadiq Ja’far-asws Bin Muhammad-asws. When Al-Sadiq-asws raised his-asws hand from his-asws meal, he-asws said: ‘The Praise is for Allah-azwj, Lord-azwj of the worlds! O Allah-azwj, this is from You-azwj and from Your-azwj Rasool-saww’.
فَقَالَ أَبُو حَنِيفَةَ يَا أَبَا عَبْدِ اللَّهِ أَ جَعَلْتَ مَعَ اللَّهِ شَرِيكاً
Abu Haneefa said, ‘O Abu Abdullah-asws! Are you-asws making an associate to be with Allah-azwj?’
فَقَالَ ع لَهُ وَيْلَكَ إِنَّ اللَّهَ تَبَارَكَ يَقُولُ فِي كِتَابِهِ وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ وَ يَقُولُ عَزَّ وَ جَلَّ فِي مَوْضِعٍ آخَرَ وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ
He-asws said: ‘Allah-azwj the Exalted is Saying in His-azwj Book: and they hated except if Allah and His Rasool was to Enrich them from His Grace [9:74], and the Mighty and Majestic is Saying in another place: And if only they had been pleased with what Allah and His Rasool gave them, and they should be saying: ‘Allah is Sufficient for us; Allah will soon Give us from His Grace and (so would) His Rasool; [9:59]’.
فَقَالَ أَبُو حَنِيفَةَ وَ اللَّهِ لَكَأَنِّي مَا قَرَأْتُهُمَا قَطُّ مِنْ كِتَابِ اللَّهِ وَ لَا سَمِعْتُهُمَا إِلَّا فِي هَذَا الْوَقْتِ
Abu Haneefa said, ‘By Allah-azwj! It is as if I have not read it from the Book of Allah-azwj (before) at all and not heard it except at this time’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع بَلَى قَدْ قَرَأْتَهُمَا وَ سَمِعْتَهُمَا وَ لَكِنَّ اللَّهَ تَعَالَى أَنْزَلَ فِيكَ وَ فِي أَشْبَاهِكَ أَمْ عَلى قُلُوبٍ أَقْفالُها وَ قَالَ اللَّهُ تَعَالَى كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ
Abu Abdullah-asws said: ‘Yes, you have read it and heard it, but Allah-azwj the Exalted Revealed regarding you and regarding your like: or are there locks upon (their) hearts [47:24], and the Exalted Said: Never! But, it has rusted upon their hearts, what they had been earning [83:14]’’.[47]
18 كِتَابُ الْإِسْتِدْرَاكِ، بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ بِإِسْنَادِهِ أَنَّ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ اسْتَحْضَرَهُ الْمَنْصُورُ فِي مَجْلِسٍ غَاصٍّ بِأَهْلِهِ فَأَمَرَهُ بِالْجُلُوسِ فَأَطْرَقَ مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ وَ قَالَ لَهُ يَا جَعْفَرُ إِنَّ النَّبِيَّ ص قَالَ لِأَبِيكَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَوْماً لَوْ لَا أَنْ تَقُولَ فِيكَ طَوَائِفُ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارَى فِي الْمَسِيحِ لَقُلْتُ فِيكَ قَوْلًا لَا تَمُرُّ بِمَلَإٍ إِلَّا أَخَذُوا مِنْ تُرَابِ قَدَمَيْكَ يَسْتَشْفُونَ بِهِ
The book ‘Al Astadraak’, by his chain from Al Husayn Bin Muhammad Bin Aamir, by his chain,
‘Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws was made to be present in a gathering of Al-Mansour filled with its people. He instructed him-asws to be seated, then bowed his head for a while, then raised his head and said to him-asws, ‘O Ja’far-asws! The Prophet-saww said to your-asws father Ali-asws Bin Abu Talib-asws one day: ‘Had it not been for a sect from my-saww community saying regarding you-asws what the Christians are saying regarding Isa-as Bin Maryam-as, I-saww would have said regarding you-asws such words that none from the people would pass by you-asws except that he would take the dust from under your-asws feet to be healed by it’.
وَ قَالَ عَلِيٌّ ع يَهْلِكُ فِيَّ اثْنَانِ مُحِبٌّ مُفْرِطٌ وَ مُبْغِضٌ مُفْرِطٌ فَالاعْتِذَارُ مِنْهُ أَنْ لَا يَرْضَى بِمَا يَقُولُ فِيهِ الْمُفْرِطُ وَ لَعَمْرِي إِنَّ عِيسَى ابْنَ مَرْيَمَ ع لَوْ سَكَتَ عَمَّا قَالَتْ فِيهِ النَّصَارَى لَعَذَّبَهُ اللَّهُ وَ قَدْ نَعْلَمُ مَا يُقَالُ فِيكَ مِنَ الزُّورِ وَ الْبُهْتَانِ وَ إِمْسَاكَكَ عَمَّنْ يَقُولُ ذَلِكَ فِيكَ وَ رِضَاكَ بِهِ سَخَطُ الدَّيَّانِ
And Ali-asws said: ‘Two are destroyed regarding me-asws – excessive lover and excessive hater’. So, there is no excusing from it that he-asws is not pleased with what the exaggerator is saying regarding him-asws. And, by my life, Isa-as Bin Maryam-as, if he-as was silent from what the Christians were saying regarding him-as, Allah-azwj would Punished him-as, and we know what is being said regarding you-asws, from the falsities and the slander, and your-asws silence from the ones who are saying that regarding you-asws, and your-asws agreement with it is Angering the Judge (Allah-azwj).
زَعَمَ أَوْغَادُ الشَّامِ وَ أَوْبَاشُ الْعِرَاقِ أَنَّكَ حِبْرُ الدَّهْرِ وَ نَامُوسُهُ وَ حُجَّةُ الْمَعْبُودِ وَ تَرْجُمَانُهُ وَ عَيْبَةُ عِلْمِهِ وَ مِيزَانُ قِسْطِهِ وَ مِصْبَاحُهُ الَّذِي يَقْطَعُ بِهِ الطَّالِبُ عَرْضَ الظُّلْمَةِ إِلَى فَضَاءِ النُّورِ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَقْبَلُ مِنْ عَامِلٍ جَهِلَ حَقَّكَ فِي الدُّنْيَا عَمَلًا وَ لَا يَرْفَعُ لَهُ يَوْمَ الْقِيَامَةِ وَزْناً
The idiots of Syria and the foolish ones of Al-Iraq claim that you-asws are an erudite of the era and its law, and a Divine Authority of the Deity and His-azwj Interpreter, and a mine of His-azwj Knowledge, and a Scale of His-azwj Justice, and His-azwj Lantern by which the seeker cuts off the exposure of the darkness to the radiance of the light, and that Allah-azwj Blessed and Exalted does not Accept any deed from the worker, one who is ignorant of your-asws rights in the world, nor will He-azwj Raise for him a Scale on the Day of Qiyamah.
فَنَسَبُوكَ إِلَى غَيْرِ حَدِّكَ وَ قَالُوا فِيكَ مَا لَيْسَ فِيكَ فَقُلْ فَإِنَّ أَوَّلَ مَنْ قَالَ الْحَقَّ لَجَدُّكَ وَ أَوَّلَ مَنْ صَدَّقَهُ عَلَيْهِ أَبُوكَ ع فَأَنْتَ حَرِيٌّ بِأَنْ تَقْتَصَّ آثَارَهُمَا وَ تَسْلُكَ سَبِيلَهُمَا
Thus, they are linking you-asws to other than your-asws limit, and they are saying regarding you-asws what isn’t regarding you-asws. Speak, for the one to speak the truth was your-asws grandfather-saww, and the first one to ratify him-saww was your-asws father-asws, for you-asws are the most befitting with following their-asws traces and travelling their-asws way’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَنَا فَرْعٌ مِنْ فُرُوعِ الزَّيْتُونَةِ وَ قِنْدِيلٌ مِنْ قَنَادِيلِ بَيْتِ النُّبُوَّةِ وَ سَلِيلُ الرِّسَالَةِ وَ أَدِيبُ السَّفَرَةِ وَ رَبِيبُ الْكِرَامِ الْبَرَرَةِ وَ مِصْبَاحٌ مِنْ مَصَابِيحِ الْمِشْكَاةِ الَّتِي فِيهَا نُورُ النُّورِ وَ صَفْوَةُ الْكَلِمَةِ الْبَاقِيَةِ فِي عَقِبِ الْمُصْطَفَيْنَ إِلَى يَوْمِ الْحَشْرِ
Abu Abdullah-asws said: ‘I-asws a branch from the branches of the olive, and a lamp from the lamps of the House of the Prophet-hood, and a descendant of the Message, and an author of the journey, and an honourable ally of the honourable and righteous ones, and a lantern from the lanterns of the niche wherein is light of the Light, and an elite of the word to remain among the posterity of the Chosen ones up to the Day of the Resurrection’.
فَالْتَفَتَ الْمَنْصُورُ إِلَى جُلَسَائِهِ فَقَالَ قَدْ أَحَالَنِي عَلَى بَحْرٍ مَوَّاجٍ لَا يُدْرَكُ طَرَفُهُ وَ لَا يُبْلَغُ عُمْقُهُ تَغْرَقُ فِيهِ السُّبَحَاءُ وَ يَحَارُ فِيهِ الْعُلَمَاءُ وَ يَضِيقُ بِالسَّامِعِ عَرْضُ الْفَضَاءِ هَذَا الشَّجَا الْمُعْتَرِضُ فِي حُلُوقِ الْخُلَفَاءِ الَّذِي لَا يَحِلُّ قَتْلُهُ وَ لَا يَجُوزُ نَفْيُهُ
Al-Mansour turned towards his gatherers and he said, ‘You have referred yourself to a sea of waves the top of which cannot be reached, nor can its depth be fathomed. The swimmers will drown in it and the scholars will be confused in it, and the expanse of the air would be straitened upon the listener. This is the bone stuck in the throats of the caliphs, which is not Permissible to kill him-asws, nor is it allowed to negate him-asws.
وَ لَوْ لَا مَا تَجْمَعُنِي وَ إِيَّاهُ مِنْ شَجَرَةٍ مُبَارَكَةٍ طَابَ أَصْلُهَا وَ بَسَقَ فَرْعُهَا وَ عَذُبَ ثَمَرُهَا بُورِكَتْ فِي الذَّرِّ وَ تَقَدَّسَتْ فِي الزُّبُرِ لَكَانَ مِنِّي إِلَيْهِ مَا لَا يُحْمَدُ فِي الْعَوَاقِبِ لِمَا يَبْلُغُنِي مِنْ شِدَّةِ عَيْبِهِ لَنَا وَ سُوءِ الْقَوْلِ فِينَا
And had it not been for what gathered me and him-asws, from a Blessed tree, its roots being good and its branches lofty, and its fruits fresh, Blessed in the particles and Sanctified in the Scriptures, but there is from me to him-asws what cannot be praised in the posterity, due to what has reached me from the severity of his-asws faulting us and the evil of the words regarding us’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَقْبَلْ فِي ذِي رَحِمِكَ وَ أَهْلِ الدَّعَةِ مِنْ أَهْلِكَ قَوْلَ مَنْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ جَعَلَ مَأْوَاهُ النَّارَ فَإِنَّ النَّمَّامَ شَاهِدُ زُورٍ وَ شَرِيكُ إِبْلِيسَ فِي الْإِغْرَاءِ بَيْنَ النَّاسِ وَ قَدْ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ الْآيَةَ
Abu Abdullah-asws said: ‘It is not Accepted regarding the ones with your relationships and the people of the rest (relaxed lifestyle) from your family, the words of the ones Allah-azwj has Prohibited the Paradise upon and Made the Fire to be his abode, for the gossiper is a false testifier and an associate of Iblees-la in seduction between the people, and Allah-azwj Blessed and Exalted has Said: O you who believe! If a transgressor comes to you with news, [49:6] – the Verse.
وَ نَحْنُ لَكَ أَنْصَارٌ وَ أَعْوَانٌ وَ لِمُلْكِكَ دَعَائِمُ وَ أَرْكَانٌ مَا أَمَرْتَ بِالْمَعْرُوفِ وَ الْإِحْسَانِ وَ أَمْضَيْتَ فِي الرَّعِيَّةِ أَحْكَامَ الْقُرْآنِ وَ أَرْغَمْتَ بِطَاعَتِكَ أَنْفَ الشَّيْطَانِ وَ إِنْ كَانَ يَجِبُ عَلَيْكَ فِي سَعَةِ فَهْمِكَ وَ كَرَمِ حِلْمِكَ وَ مَعْرِفَتِكَ بِآدَابِ اللَّهِ أَنْ تَصِلَ مَنْ قَطَعَكَ وَ تُعْطِيَ مَنْ حَرَمَكَ وَ تَعْفُوَ عَمَّنْ ظَلَمَكَ فَإِنَّ الْمُكَافِئَ لَيْسَ بِالْوَاصِلِ إِنَّمَا الْوَاصِلُ مَنْ إِذَا قَطَعْتَ رَحِمَهُ وَصَلَهَا فَصِلْ يَزِدِ اللَّهُ فِي عُمُرِكَ وَ يُخَفِّفْ عَنْكَ الْحِسَابَ يَوْمَ حَشْرِكَ
And we are helpers and supporters to you, and to your kingdom (we) are supports and pillars, for as long as you order with the goodness and the favours, and implement the Judgments of the Quran among your citizens, and rub the nose of the Satan-la in your obedience, and even though it is obligated upon you in your capacity, your understanding and the prestige of your forbearance and your recognition of the disciplines of Allah-azwj, that you maintain (relationship) with the one who cuts you off, and you give to the one who deprives you, and your pardon the one who wrongs you, for the commensurate is not with the helping, but rather the helper is the one when he is cut off, helps him. Therefore connect, may Allah-azwj Increase in your lifespan and Lighten the Reckoning from you on the Day of your Resurrection’.
فَقَالَ أَبُو جَعْفَرٍ الْمَنْصُورُ قَدْ قَبِلْتُ عُذْرَكَ لِصِدْقِكَ وَ صَفَحْتُ عَنْكَ لِقَدْرِكَ فَحَدِّثْنِي عَنْ نَفْسِكَ بِحَدِيثٍ أَتَّعِظُ بِهِ وَ يَكُونُ لِي زَاجِرُ صِدْقٍ عَنِ الْمُوبِقَاتِ
Abu Ja’far Al-Mansour said, ‘I have accepted your-asws excuse due to your-asws truthfulness, and pardoned you-asws due to your-asws esteem. Narrate to me a Hadeeth from you-asws I can be advised with, and it would become a true rebuke from the destructive sins’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع عَلَيْكَ بِالْحِلْمِ فَإِنَّهُ رُكْنُ الْعِلْمِ وَ امْلِكْ نَفْسَكَ عِنْدَ أَسْبَابِ الْقُدْرَةِ فَإِنَّكَ إِنْ تَفْعَلْ كُلَّ مَا تَقْدِرُ عَلَيْهِ كُنْتَ كَمَنْ شَفَى غَيْظاً أَوْ أَبْدَى حِقْداً أَوْ يَجِبُ أَنْ يُذْكَرَ بِالصَّوْلَةِ وَ اعْلَمْ أَنَّكَ إِنْ عَاقَبْتَ مُسْتَحِقّاً لَمْ يَكُنْ غَايَةُ مَا تُوصَفُ بِهِ إِلَّا الْعَدْلَ وَ لَا أَعْلَمُ حَالًا أَفْضَلَ مِنْ حَالِ الْعَدْلِ وَ الْحَالُ الَّتِي تُوجِبُ الشُّكْرَ أَفْضَلُ مِنَ الْحَالِ الَّتِي تُوجِبُ الصَّبْرَ
Abu Abdullah-asws said: ‘Upon you is to be with the forbearance, for it is a cornerstone of the knowledge, and control yourself during the causes of the power, for if you were to do all what you are able upon you will be like the one who displays anger, and expresses hatred, or obligated that he should be mentioned with the view. And know, you were to punish a deserving one, the aim should not be what you can be described with, except for the justice, nor is no known state superior than the state of justice, and the state which obligates the thanks is superior than the state which obligates the patience’.
فَقَالَ أَبُو جَعْفَرٍ الْمَنْصُورُ وَعَظْتَ فَأَحْسَنْتَ وَ قُلْتَ فَأَوْجَزْتَ فَحَدِّثْنِي عَنْ فَضْلِ جَدِّكَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ حَدِيثاً لَمْ تَرْوَهُ الْعَامَّةُ
Abu Ja’far Al-Mansour said, ‘You-asws advised and were excellent, and you-asws said and have summarised, so narrate to me about a merit of your-asws grandfather-asws Ali-asws Bin Abu Talib-asws, a Hadeeth which the general Muslims have not reported’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ رَسُولَ اللَّهِ ص قَالَ لَيْلَةَ أُسْرِيَ بِي إِلَى السَّمَاءِ فُتِحَ لِي فِي بَصَرِي غَلْوَةٌ كَمِثَالِ مَا يَرَى الرَّاكِبُ خَرْقَ الْإِبْرَةِ مَسِيرَةَ يَوْمٍ وَ عَهِدَ إِلَيَّ رَبِّي فِي عَلِيٍّ ثَلَاثَ كَلِمَاتٍ فَقَالَ يَا مُحَمَّدُ فَقُلْتُ لَبَّيْكَ رَبِّي
Abu Abdullah-asws said: ‘My-asws father-asws narrated to me-asws from my-asws grandfather-asws that Rasool-Allah-saww said: ‘The night there was an Ascension with me-saww to the sky, a hole was opened for me-saww in my-saww vision like what the rider would see an eye of the needle for a travel distance of a day, and my-saww Lord-azwj Pacted with me-saww three phrases regarding Ali-asws, so He-azwj Said: “O Muhammad-saww!” I-saww said: ‘At Your-azwj service my-saww Lord-azwj!’
فَقَالَ إِنَّ عَلِيّاً إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الظَّلَمَةِ وَ هُوَ الْكَلِمَةُ الَّتِي أَلْزَمْتُهَا الْمُتَّقِينَ وَ كَانُوا أَحَقَّ بِهَا وَ أَهْلِهَا فَبَشِّرْهُ بِذَلِكَ
He-azwj Said: “Ali-asws is the Imam-asws of the pious, and guide of the resplendent, and leader of the Momineen, and the (distributor of the) goodness is the disintegrator of the darkness, and he-asws is the phrase which I-azwj Necessitated upon the pious, and those (who) were more deserving and rightful with it, therefore give him-asws the glad tidings of that”.
قَالَ فَبَشَّرَهُ النَّبِيُّ ص بِذَلِكَ فَقَالَ يَا رَسُولَ اللَّهِ وَ إِنِّي أُذْكَرُ هُنَاكَ فَقَالَ نَعَمْ إِنَّكَ لَتُذْكَرُ فِي الرَّفِيعِ الْأَعْلَى
He-asws said: ‘The Prophet-saww gave him-asws the glad tidings of that, and he-asws said: ‘O Rasool-Allah-saww! And I-asws am being mentioned over there?’ He-saww said: ‘Yes, you-asws are being mentioned in the Lofty Heights’.
فَقَالَ الْمَنْصُورُ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ
Al-Mansour said, ‘That is a Grace of Allah. He Gives it to the one He so Desires, [5:54]’’.[48]
19- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَاصِمٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الشَّاذَكُونِيِ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ: كُنْتُ عِنْدَ سَيِّدِ الْجَعَافِرِ جَعْفَرِ بْنِ مُحَمَّدٍ ع لَمَّا أَقْدَمَهُ الْمَنْصُورُ فَأَتَاهُ ابْنُ أَبِي الْعَوْجَاءِ وَ كَانَ مُلْحِداً فَقَالَ لَهُ مَا تَقُولُ فِي هَذِهِ الْآيَةِ كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها هَبْ هَذِهِ الْجُلُودُ عَصَتْ فَعُذِّبَتْ فَمَا بَالُ الْغَيْرِ يُعَذَّبُ
‘Al Amaali’ – A group, from Abu Al Mufazzal, from Al Hassan Bin Ali Bin Aasim, from Suleyman Bin Dawood Al Shazkuny, from Hafs Bin Giyas who said,
I was in the presence of the chief of the Ja’farites, Ja’far-asws Bin Muhammad-asws when Al-Mansour summoned him-asws. Ibn Abu Al-Awja came to him-asws and he was an atheist. He said to him-asws, ‘What are you-asws saying regarding this Verse: Every time their skins are thoroughly burned, We will Replace them for other skins [4:56]? Assuming these skins had disobeyed so they are Punished, but what is the matter of the other (replaced skins) to be Punished?’
قَالَ أَبُو عَبْدِ اللَّهِ ع وَيْحَكَ هِيَ هِيَ وَ هِيَ غَيْرُهَا قَالَ أَعْقِلْنِي هَذَا الْقَوْلَ فَقَالَ لَهُ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا عَمَدَ إِلَى لَبِنَةٍ فَكَسَرَهَا ثُمَّ صَبَّ عَلَيْهَا الْمَاءَ وَ جَبَلَهَا ثُمَّ رَدَّهَا إِلَى هَيْئَتِهَا الْأُولَى أَ لَمْ تَكُنْ هِيَ هِيَ وَ هِيَ غَيْرُهَا فَقَالَ بَلَى أَمْتَعَ اللَّهُ بِكَ
Abu Abdullah-asws said: ‘Woe be unto you! It is it, and it is another’. He said, ‘Make me understand these words’. He-asws said to him: ‘What is your view, if a man were to deliberate to a brick, so he breaks it. Then he pours the water over it and moulds it, then returns it to its former body (shape), would it not happen to be it, and it is another (as well)?’ He said, ‘Yes, may Allah-azwj be Happy with you-asws!’’.[49]
20- أَقُولُ وَجَدْتُ بِخَطِّ بَعْضِ الْأَفَاضِلِ نَقْلًا مِنْ خَطِّ الشَّهِيدِ رَفَعَ اللَّهُ دَرَجَتَهُ قَالَ:
I (Majlisi) am saying, ‘I found in the handwriting of one of the meritorious ones, copied from the handwriting of the martyr, may Allah-azwj Raise his rank, who said,
قَالَ أَبُو حَنِيفَةَ النُّعْمَانُ بْنُ ثَابِتٍ جِئْتُ إِلَى حَجَّامٍ بِمِنًى لِيَحْلِقَ رَأْسِي فَقَالَ أَدْنِ مَيَامِنَكَ وَ اسْتَقْبِلِ الْقِبْلَةَ وَ سَمِّ اللَّهَ فَتَعَلَّمْتُ مِنْهُ ثَلَاثَ خِصَالٍ لَمْ تَكُنْ عِنْدِي فَقُلْتُ لَهُ مَمْلُوكٌ أَنْتَ أَمْ حُرٌّ فَقَالَ مَمْلُوكٌ قُلْتُ لِمَنْ قَالَ لِجَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ ع قُلْتُ أَ شَاهِدٌ هُوَ أَمْ غَائِبٌ قَالَ شَاهِدٌ
‘Abu Haneefa Al-Numan Bin Sabit said, ‘I went to a barber at Mina in order to shave my head. He said, ‘Go to your right and face the Qiblah, and Name Allah-azwj’. I learn three qualities from him which did not happen to be with me. I said to him, ‘Are you a slave or free?’ He said, ‘A slave’. I said, ‘Of whom?’ He said, ‘Of Ja’far-asws Bin Muhammad the Alwi-asws’. I said, ‘Is he-asws present or absent?’ He said, ‘Present’.
فَصِرْتُ إِلَى بَابِهِ وَ اسْتَأْذَنْتُ عَلَيْهِ فَحَجَبَنِي وَ جَاءَ قَوْمٌ مِنْ أَهْلِ الْكُوفَةِ فَاسْتَأْذَنُوا فَأَذِنَ لَهُمْ فَدَخَلْتُ مَعَهُمْ فَلَمَّا صِرْتُ عِنْدَهُ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ لَوْ أَرْسَلْتَ إِلَى أَهْلِ الْكُوفَةِ فَنَهَيْتَهُمْ أَنْ يَشْتِمُوا أَصْحَابَ مُحَمَّدٍ ص فَإِنِّي تَرَكْتُ بِهَا أَكْثَرَ مِنْ عَشَرَةِ آلَافٍ يَشْتِمُونَهُمْ
I went to his door and sought permission to see him-asws, but he-asws blocked me, and there came a group of the people of Al-Kufa and they sought permission, and he-asws permitted for them. I entered along with them. When I came to be in his-asws presence, I said to him-asws, ‘O son-asws of Rasool-Allah-saww! If only you-asws would send a message to the people of Al-Kufa forbidding them from reviling the companions of Muhammad-saww, for I left them and there were more than ten thousand insulting them’.
فَقَالَ لَا يَقْبَلُونَ مِنِّي فَقُلْتُ وَ مَنْ لَا يَقْبَلُ مِنْكَ وَ أَنْتَ ابْنُ رَسُولِ اللَّهِ ص فَقَالَ أَنْتَ مِمَّنْ لَمْ تَقْبَلْ مِنِّي دَخَلْتَ دَارِي بِغَيْرِ إِذْنِي وَ جَلَسْتَ بِغَيْرِ أَمْرِي وَ تَكَلَّمْتَ بِغَيْرِ رَأْيِي وَ قَدْ بَلَغَنِي أَنَّكَ تَقُولُ بِالْقِيَاسِ قُلْتُ نَعَمْ بِهِ أَقُولُ
He-asws said: ‘They will not be accepting from me-asws’. I said, ‘And why will they not accept from you-asws and you-asws are a son-asws of Rasool-Allah-saww?’ He-asws said: ‘You are from the ones who do not accept from me-asws. You entered my-asws house without a permission from me-asws and sat down without my-asws instructions, and you spoke without my-asws view, and it has reached me that you are speaking with the analogy’. I said, ‘Yes, I do speak with it’.
قَالَ وَيْحَكَ يَا نُعْمَانُ أَوَّلُ مَنْ قَاسَ اللَّهَ تَعَالَى إِبْلِيسُ حِينَ أَمَرَهُ بِالسُّجُودِ لآِدَمَ ع وَ قَالَ خَلَقْتَنِي مِنْ نَارٍ وَ خَلَقْتَهُ مِنْ طِينٍ
He-asws said: ‘Woe be unto you, O Numan! The first one to analogised (the Words) of Allah-azwj the Exalted was Iblees-la when He-azwj Commanded him-la with the Sajdah to Adam-as and said, ‘You Created me from fire and Created him from clay’ [7:12]’.
أَيُّمَا أَكْبَرُ يَا نُعْمَانُ الْقَتْلُ أَوِ الزِّنَا قُلْتُ الْقَتْلُ قَالَ فَلِمَ جَعَلَ اللَّهُ فِي الْقَتْلِ شَاهِدَيْنِ وَ فِي الزِّنَا أَرْبَعَةً أَ يَنْقَاسُ لَكَ هَذَا قُلْتُ لَا
Which of the two is greater, the murder of the adultery?’ I said, ‘The murder’. He-asws said: ‘They why has Allah-azwj Made two witnesses regarding the murder and four regarding the adultery? Can this be analogised for you?’ I said, ‘No’.
قَالَ فَأَيُّمَا أَكْبَرُ الْبَوْلُ أَوِ الْمَنِيُّ قُلْتُ الْبَوْلُ قَالَ فَلِمَ أَمَرَ اللَّهُ فِي الْبَوْلِ بِالْوُضُوءِ وَ فِي الْمَنِيِّ بِالْغُسْلِ أَ يَنْقَاسُ لَكَ هَذَا قُلْتُ لَا
He-asws said: ‘Which of the two is greater, the urine or the semen?’ I said, ‘The urine’. He-asws said: ‘Then why did Allah-azwj Command with the ablution (Wudu) regarding the urine and with the bathing regarding the semen? Can this be analogised for you?’ I said, ‘No’.
قَالَ فَأَيُّمَا أَكْبَرُ الصَّلَاةُ أَوِ الصِّيَامُ قُلْتُ الصَّلَاةُ قَالَ فَلِمَ وَجَبَ عَلَى الْحَائِضِ أَنْ تَقْضِيَ الصَّوْمَ وَ لَا تَقْضِيَ الصَّلَاةَ أَ يَنْقَاسُ لَكَ هَذَا قُلْتُ لَا
He-asws said: ‘Which of the two is greater, the Salat or the Fast?’ I said, ‘The Salat’. He-asws said: ‘They why is it Obligatory upon the menstruating woman that she pays back the (missed) Fast and does not pay back the (missed) Salat? Can this be analogised for you-asws?’ I said, ‘No’.
قَالَ فَأَيُّمَا أَضْعَفُ الْمَرْأَةُ أَمِ الرَّجُلُ قُلْتُ الْمَرْأَةُ قَالَ فَلِمَ جَعَلَ اللَّهُ تَعَالَى فِي الْمِيرَاثِ لِلرَّجُلِ سَهْمَيْنِ وَ لِلْمَرْأَةِ سَهْماً أَ يَنْقَاسُ لَكَ هَذَا قُلْتُ لَا
He-asws said: ‘Which of the two is weaker, the woman or the man?’ I said, ‘The woman’. He-asws said: ‘Then why did Allah-azwj the Exalted Make in the inheritance two shares to be for the man and one share for the woman? Can this be analogised for you?’ I said, ‘No’.
قَالَ فَلِمَ حَكَمَ اللَّهُ تَعَالَى فِيمَنْ سَرَقَ عَشَرَةَ دَرَاهِمَ بِالْقَطْعِ وَ إِذَا قَطَعَ رَجُلٌ يَدَ رَجُلٍ فَعَلَيْهِ دِيَتُهَا خَمْسَةُ آلَافِ دِرْهَمٍ أَ يَنْقَاسُ لَكَ هَذَا قُلْتُ لَا
He-asws said: ‘Why did Allah-azwj the Exalted Judge regarding the one who steals ten Dirhams, with the cutting (of the hand), and when a man cuts a hand of a man, then upon him is the wergild of five thousand Dirhams? Can this be analogised for you?’ I said, ‘No’.
قَالَ وَ قَدْ بَلَغَنِي أَنَّكَ تُفَسِّرُ آيَةً فِي كِتَابِ اللَّهِ وَ هِيَ ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ أَنَّهُ الطَّعَامُ الطَّيِّبُ وَ الْمَاءُ الْبَارِدُ فِي الْيَوْمِ الصَّائِفِ قُلْتُ نَعَمْ قَالَ لَهُ دَعَاكَ رَجُلٌ وَ أَطْعَمَكَ طَعَاماً طَيِّباً وَ أَسْقَاكَ مَاءً بَارِداً ثُمَّ امْتَنَّ عَلَيْكَ بِهِ مَا كُنْتَ تَنْسُبُهُ إِلَيْهِ قُلْتُ إِلَى الْبُخْلِ قَالَ أَ فَيَبْخَلُ اللَّهُ تَعَالَى قُلْتُ فَمَا هُوَ قَالَ حُبُّنَا أَهْلَ الْبَيْتِ
He-asws said: ‘And it has reached me that you interpret a Verse in the Book of Allah-azwj, and it is: Then you will be Questioned on that Day about the boons [102:8], that it is the good food and the cold water during the summer’s day’. I said, ‘Yes’. He-asws said to him: ‘A man invites you and feeds you good food, and quenches you cold water, then reminds you as favouring upon you with it, what would you attribute to him?’ I said, ‘To the stinginess’. He-asws said: ‘Is Allah-azwj the Exalted stingy?’ I said, ‘What is it?’ He-asws said: ‘Our-asws love of the People-asws of the Household’’.[50]
21- وَ مِنْهُ، قَالَ: دَخَلَ طَاوُسٌ عَلَى الصَّادِقِ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ لَهُ يَا طَاوُسُ نَاشَدْتُكَ اللَّهَ هَلْ عَلِمْتَ أَحَداً أَقْبَلَ لِلْعُذْرِ مِنَ اللَّهِ تَعَالَى قَالَ اللَّهُمَّ لَا قَالَ هَلْ عَلِمْتَ أَحَداً أَصْدَقَ مِمَّنْ قَالَ لَا أَقْدِرُ وَ هُوَ لَا يَقْدِرُ قَالَ اللَّهُمَّ لَا قَالَ فَلِمَ لَا يَقْبَلُ مَنْ لَا أَقْبَلَ لِلْعُذْرِ مِنْهُ مِمَّنْ لَا أَصْدَقَ فِي الْقَوْلِ مِنْهُ فَنَفَضَ ثَوْبَهُ فَقَالَ مَا بَيْنِي وَ بَيْنَ الْحَقِّ عَدَاوَةٌ
And from him who said, ‘Tawoos entered to see Al-Sadiq-asws, so he-asws said to him: ‘We-asws adjure you to Allah-azwj! Do you know anyone who is more accepting of the excuse than Allah-azwj the Exalted?’ He said, ‘O Allah-azwj, no!’ He-asws said: ‘Do you know anything more truthful than the one who says, ‘I am not able’, and he is not able?’ He said, ‘O Allah-azwj, no’. He-asws said: ‘Then why would He-azwj not Accept, the One-azwj there is no one more accepting of the excuse than Him-azwj, from the one there is no one of more truthful regarding the words than him?’ He-asws shook his-asws clothes and said: ‘There is no enmity between me-asws and the Truth’’.[51]
22 دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا أَنَّهُ قَالَ لِأَبِي حَنِيفَةَ وَ قَدْ دَخَلَ عَلَيْهِ فَقَالَ لَهُ يَا نُعْمَانُ مَا الَّذِي تَعْتَمِدُ عَلَيْهِ فِيمَا لَمْ تَجِدْ فِيهِ نَصّاً فِي كِتَابِ اللَّهِ وَ لَا خَبَراً عَنِ الرَّسُولِ ص قَالَ أَقِيسُهُ عَلَى مَا وَجَدْتُ مِنْ ذَلِكَ
Da’im Al Islam’ –
‘We are reporting from Ja’far-asws Bin Muhammad-asws having said to Abu Haneefa, and he had come to him-asws: ‘O Numan! What is that which you are deliberating upon regarding what you do not find a text in the Book of Allah-azwj nor any Hadeeth from the Rasool-saww?’ He said, ‘I analogise it upon what I find from that’.
قَالَ لَهُ أَوَّلُ مَنْ قَاسَ إِبْلِيسُ فَأَخْطَأَ إِذْ أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ بِالسُّجُودِ لآِدَمَ ع فَقَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَرَأَى أَنَّ النَّارَ أَشْرَفُ عُنْصُراً مِنَ الطِّينِ فَخَلَّدَهُ ذَلِكَ فِي الْعَذَابِ الْمُهِينِ
He-asws said to him: ‘The first one to analogise was Iblees-la. He-la erred when Allah-azwj Mighty and Majestic Commanded him-la with the Sajdah to Adam-as, he-la said: ‘‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’. He-la view that the fire is nobler component than the clay. That led him-la to an eternity in the abasing Punishment.
يَا نُعْمَانُ أَيُّهُمَا أَطْهَرُ الْمَنِيُّ أَوِ الْبَوْلُ قَالَ الْمَنِيُّ قَالَ فَقَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ فِي الْبَوْلِ الْوُضُوءَ وَ فِي الْمَنِيِّ الْغُسْلَ وَ لَوْ كَانَ يُحْمَلُ عَلَى الْقِيَاسِ لَكَانَ الْغُسْلُ فِي الْبَوْلِ
O Numan! Which of the two is cleaner, the semen or the urine?’ He said, ‘The semen’. He-asws said: ‘Allah-azwj Mighty and Majestic has Made the Wudu to be made regarding the urine, and the bathing regarding the semen, and if it were to be carried upon the analogy, the bathing would be regarding the urine’.
وَ أَيُّهُمَا أَعْظَمُ عِنْدَ اللَّهِ الزِّنَا أَمْ قَتْلُ النَّفْسِ قَالَ قَتْلُ النَّفْسِ قَالَ فَقَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ فِي قَتْلِ النَّفْسِ الشَّاهِدَيْنِ وَ فِي الزِّنَا أَرْبَعَةً وَ لَوْ كَانَ عَلَى الْقِيَاسِ لَكَانَ الْأَرْبَعَةُ الشُّهَدَاءُ فِي الْقَتْلِ لِأَنَّهُ أَعْظَمُ
And which of the two is more grievous in the Presence of Allah-azwj, the adultery or killing the person?’ He said, ‘Killing the person’. He-asws said: ‘Allah-azwj Mighty and Majestic has Made the two witnesses regarding killing of the person, and regarding the adultery, four, and if it was upon the analogy, the four witnesses would have been regarding the killing, because it is more grievous.
وَ أَيُّهُمَا أَعْظَمُ عِنْدَ اللَّهِ الصَّلَاةُ أَمِ الصَّوْمُ قَالَ الصَّلَاةُ قَالَ فَقَدْ أَمَرَ رَسُولُ اللَّهِ ص الْحَائِضَ بِأَنْ تَقْضِيَ الصَّوْمَ وَ لَا تَقْضِيَ الصَّلَاةَ وَ لَوْ كَانَ عَلَى الْقِيَاسِ لَكَانَ الْوَاجِبُ أَنْ تَقْضِيَ الصَّلَاةَ
And which of the two is greater in the Presence of Allah-azwj, the Salat or the Fast?’ He-asws said, ‘The Salat’. He-asws said: ‘Rasool-Allah-saww had ordered the menstruating woman with paying back the (missed) Fasts and not to pay back the (missed) Salat, and had it been upon the analogy, the Obligation would be to pay back the (missed) Salat’.
فَاتَّقِ اللَّهَ يَا نُعْمَانُ وَ لَا تَقِسْ فَإِنَّا نَقِفُ غَداً نَحْنُ وَ أَنْتَ وَ مَنْ خَالَفَنَا بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَسْأَلُنَا عَنْ قَوْلِنَا وَ يَسْأَلُهُمْ عَنْ قَوْلِهِمْ فَنَقُولُ قُلْنَا قَالَ اللَّهُ وَ قَالَ رَسُولُ اللَّهِ ص وَ تَقُولُ أَنْتَ وَ أَصْحَابُكَ رَأَيْنَا وَ قِسْنَا فَيَفْعَلُ اللَّهُ بِنَا وَ بِكُمْ مَا يَشَاءُ
Therefore, fear Allah-azwj, O Numan, and do not analogise, for we-asws will be pausing tomorrow, us-asws and you and the ones who oppose us-asws, in front of Allah-azwj Mighty and Majestic, and we-asws will be Questioned about our-asws words, and they will be Questioned about their words, so we-asws shall be saying: ‘We-asws said: ‘Allah-azwj Said, and Rasool-Allah-saww said’, and you will be saying, you and your companions, ‘We opined and analogised’. Then Allah-azwj will Deal with us-asws and you all whatever He-azwj so Desires’’.[52]
23- وَ رُوِّينَا عَنْ بَعْضِ الْأَئِمَّةِ الطَّاهِرِينَ عَلَيْهِمُ السَّلَامُ وَ الصَّلَاةُ أَنَّهُ قَالَ: أَتَى أَبُو حَنِيفَةَ إِلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ أَفْضَلُ الصَّلَاةِ وَ السَّلَامِ فَخَرَجَ إِلَيْهِ يَتَوَكَّأُ عَلَى عَصًا فَقَالَ لَهُ أَبُو حَنِيفَةَ مَا هَذِهِ الْعَصَا يَا أَبَا عَبْدِ اللَّهِ مَا بَلَغَ بِكَ مِنَ السِّنِّ مَا كُنْتَ تَحْتَاجُ إِلَيْهَا قَالَ أَجَلْ وَ لَكِنَّهَا عَصَا رَسُولِ اللَّهِ ص فَأَرَدْتُ أَنْ أَتَبَرَّكَ بِهَا
We are reporting,
‘From one of the Pure Imams-asws having said: ‘Abu Haneefa came to Abu Abdullah Ja’far-asws Bin Muhammad-asws, and he-asws came out to him leaning upon a staff, so Abu Haneefa said to him-asws, ‘What is this staff, O Abu Abdullah-asws? You-asws age has not reached a level where you-asws could be needy for it. He-asws said: ‘Yes, but it is a staff of Rasool-Allah-saww, so I-asws wanted to take Blessings with it’.
قَالَ أَمَا إِنِّي لَوْ عَلِمْتُ ذَلِكَ وَ أَنَّهَا عَصَا رَسُولِ اللَّهِ ص لَقُمْتُ وَ قَبَّلْتُهَا فَقَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ سُبْحَانَ اللَّهِ وَ حَسَرَ عَنْ ذِرَاعِهِ وَ قَالَ وَ اللَّهِ يَا نُعْمَانُ لَقَدْ عَلِمْتَ أَنَّ هَذَا مِنْ شَعْرِ رَسُولِ اللَّهِ ص وَ مِنْ بَشَرِهِ فَمَا قَبَّلْتَهُ فَتَطَاوَلَ أَبُو حَنِيفَةَ لِيُقَبِّلَ يَدَهُ فَاسْتَلَّ كُمَّهُ وَ جَذَبَ يَدَهُ وَ دَخَلَ مَنْزِلَهُ
He said, ‘But, if I had known that it is a staff of Rasool-Allah-saww, I would have stood up (in reverence) and kissed it’. Abu Abdullah-asws said: ‘Glory be to Allah-azwj!’, and uncovered from his-asws arm and said: ‘By Allah-azwj, O Numan! You have known that this from the hair of Rasool-Allah-saww and his-saww skin, but you did not kiss it!’ So, Abu Haneefa extended in order to kiss his-asws hand, but he-asws drew down his-asws sleeve and pulled his-asws hand and entered his-asws house’’.[53]
باب 14 ما بين عليه السلام من المسائل في أصول الدين و فروعه برواية الأعمش
CHAPTER 14 – WHAT WAS EXPLAINED BY HIM-asws FROM THE QUESTIONS REGARDING THE PRINCIPLES OF THE RELIGION AND ITS BRANCHES BY REPORTING OF AL AMSH
1- ل، الخصال حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْهَيْثَمِ الْعِجْلِيُّ وَ أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ وَ مُحَمَّدُ بْنُ أَحْمَدَ السِّنَانِيُّ وَ الْحُسَيْنُ بْنُ إِبْرَاهِيمَ بْنِ أَحْمَدَ بْنِ هِشَامٍ الْمُكَتِّبُ وَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الصَّائِغُ وَ عَلِيُّ بْنُ عَبْدِ اللَّهِ الْوَرَّاقُ رَضِيَ اللَّهُ عَنْهُمْ قَالُوا حَدَّثَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ يَحْيَى بْنِ زَكَرِيَّا الْقَطَّانُ قَالَ حَدَّثَنَا بَكْرُ بْنُ عَبْدِ اللَّهِ بْنِ حَبِيبٍ قَالَ حَدَّثَنَا تَمِيمُ بْنُ بُهْلُولٍ قَالَ حَدَّثَنِي أَبُو مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: هَذِهِ شَرَائِعُ الدِّينِ لِمَنْ تَمَسَّكَ بِهَا وَ أَرَادَ اللَّهُ تَعَالَى هُدَاهُ إِسْبَاغَ الْوُضُوءِ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ النَّاطِقِ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ وَ مَسْحُ الرَّأْسِ وَ الْقَدَمَيْنِ إِلَى الْكَعْبَيْنِ مَرَّةً مَرَّةً وَ مَرَّتَانِ جَائِزٌ وَ لَا يَنْقُضُ الْوُضُوءَ إِلَّا الْبَوْلُ وَ الرِّيحُ وَ النَّوْمُ وَ الْغَائِطُ وَ الْجَنَابَةُ وَ مَنْ مَسَحَ عَلَى الْخُفَّيْنِ فَقَدْ خَالَفَ اللَّهَ تَعَالَى وَ رَسُولَهُ ص وَ كِتَابَهُ وَ وُضُوؤُهُ لَمْ يَتِمَّ وَ صَلَاتُهُ غَيْرُ مُجْزِيَةٍ
‘Al Khisaal’ – It is narrated to us by Ahmad Bin Muhammad Bin Al Haysam Al Ijaly, and Ahmad Bin Al Hassan Al Qatan, and Muhammad Bin Ahmad Al Sinani, and Al Husayn Bin Ibrahim Bin Ahmad Bin Hisham Al Maktab, and Abdullah Bin Muhammad Al Saig, and Ali Bin Abdullah Al Waraq, from Abu Al Abbas Ahmad Bin yahya Ibn Zakariya Al Qatan, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya, from Al Amsh,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘These are the Laws of Religion for the one who adheres with it and Intends Allah-azwj the Exalted, He-azwj would Guide him – complete the Wudu just as Allah-azwj Mighty and Majestic Commanded in His-azwj Articulately, washing the face and the hands to the elbows, and wiping the head and the two feet to the angles once, and the twice is allowed, and the Wudu does not break except with the urine, and the wind, and the sleep, and the faeces, and the ceremonial impurity, and one who wipes upon the two socks (in Wudu) so he has opposed Allah-azwj the Exalted and His-azwj Rasool-saww and His-azwj Book, and his Wudu is not complete, and his Salat is without a Recompense.
وَ الْأَغْسَالُ مِنْهَا غُسْلُ الْجَنَابَةِ وَ الْحَيْضِ وَ غُسْلُ الْمَيِّتِ وَ غُسْلُ مَنْ مَسَّ الْمَيِّتَ بَعْدَ مَا يَبْرُدُ وَ غُسْلُ مَنْ غَسَّلَ الْمَيِّتَ وَ غُسْلُ يَوْمِ الْجُمُعَةِ وَ غُسْلُ الْعِيدَيْنِ وَ غُسْلُ دُخُولِ مَكَّةَ وَ غُسْلُ دُخُولِ الْمَدِينَةِ وَ غُسْلُ الزِّيَارَةِ وَ غُسْلُ الْإِحْرَامِ وَ غُسْلُ يَوْمِ عَرَفَةَ وَ غُسْلُ يَوْمِ لَيْلَةِ سَبْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ غُسْلُ لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ غُسْلُ لَيْلَةِ إِحْدَى وَ عِشْرِينَ مِنْهُ وَ لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ مِنْهُ أَمَّا الْفَرْضُ فَغُسْلُ الْجَنَابَةِ وَ غُسْلُ الْجَنَابَةِ وَ الْحَيْضِ وَاحِدٌ
And the washing from it – washing (from) the ceremonial impurity, and the menstruation, and washing the dead, and washing the one who touches the dead after having cooled, and washing from washing the dead, and washing on the day of Friday, and washing of the two Eids, and washing of entering Makkah, and washing of entering Al-Medina, and washing of the Ziyarah, and washing of the Ihram, and washing of the day of Arafaat, and washing on the night of the seventeenth from a Month of Ramazan, and washing of the night of nineteenth from a Month of Ramazan, and washing of the twenty-first from it, and night of the twenty-third from it. As for the Obligatory – washing of the ceremonial impurity; and washing of the ceremonial impurity and the menstruation is one.
وَ صَلَاةُ الْفَرِيضَةِ الظُّهْرُ أَرْبَعُ رَكَعَاتٍ وَ الْعَصْرُ أَرْبَعُ رَكَعَاتٍ وَ الْمَغْرِبُ ثَلَاثُ رَكَعَاتٍ وَ الْعِشَاءُ الْآخِرَةُ أَرْبَعُ رَكَعَاتٍ وَ الْفَجْرُ رَكْعَتَانِ فَجُمْلَةُ الصَّلَوَاتِ الْمَفْرُوضَةِ سَبْعَ عَشْرَةَ رَكْعَةً
And the Obligatory Salat – Four Units of Al-Zohr, and four Units of Al-Asr, and three Units of Al-Maghrib, and four Units of Al-Isha the last, and two Units of Al-Fajr, thus the two of the Obligatory Salats is of seventeen Units.
وَ السُّنَّةُ أَرْبَعٌ وَ ثَلَاثُونَ رَكْعَةً مِنْهَا أَرْبَعُ رَكَعَاتٍ بَعْدَ الْمَغْرِبِ لَا تَقْصِيرَ فِيهَا فِي سَفَرٍ وَ لَا حَضَرٍ وَ رَكْعَتَانِ مِنْ جُلُوسٍ بَعْدَ الْعِشَاءِ الْآخِرِ تُعَدَّانِ بِرَكْعَةٍ وَ ثَمَانُ رَكَعَاتٍ فِي السَّحَرِ وَ هِيَ صَلَاةُ اللَّيْلِ وَ الشَّفْعُ رَكْعَتَانِ وَ الْوَتْرُ رَكْعَةٌ وَ رَكْعَتَا الْفَجْرِ بَعْدَ الْوَتْرِ وَ ثَمَانُ رَكَعَاتٍ قَبْلَ الظُّهْرِ وَ ثَمَانُ رَكَعَاتٍ قَبْلَ الْعَصْرِ
And the Sunnah are thirty-four Units – from it are four Units after Al-Maghrib. Neither can you shorten in it during a journey nor staying, and two Units from seating after Al-Isha the last counted as one Cycle, and eight Units during the vigil and it is the night Salat (Al-Layl), and two Units of Al-Shaf’a, and two Units of Al-Fajr after Al-Witr, and eight Units before Al-Zohr, eight Units before Al-Asr.
وَ الصَّلَاةُ تُسْتَحَبُّ فِي أَوَّلِ الْأَوْقَاتِ وَ فَضْلُ الْجَمَاعَةِ عَلَى الْفَرْدِ بِأَرْبَعَةٍ وَ عِشْرِينَ وَ لَا صَلَاةَ خَلْفَ الْفَاجِرِ وَ لَا يُقْتَدَى إِلَّا بِأَهْلِ الْوَلَايَةِ وَ لَا يُصَلَّى فِي جُلُودِ الْمَيْتَةِ وَ إِنْ دُبِغَتْ سَبْعِينَ مَرَّةً وَ لَا فِي جُلُودِ السِّبَاعِ وَ لَا يُسْجَدُ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا الْمَأْكُولَ وَ الْقُطْنَ وَ الْكَتَّانَ
And the Salat is recommended during the first timing; and a merit of the congregation upon the individual is with twenty four; and there is no Salat behind the immoral; and do not follow except the people of the Wilayah; and do not pray Salat in the skin of the dead and even if it has been tanned seventy times, nor in skins of the wild animals; and do not do Sajdah except upon the ground, or what the earth grows, except for the eaten, and the cotton and the linen.
وَ يُقَالُ فِي افْتِتَاحِ الصَّلَاةِ تَعَالَى عَرْشُكَ وَ لَا يُقَالُ تَعَالَى جَدُّكَ وَ لَا يُقَالُ فِي التَّشَهُّدِ الْأَوَّلِ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ لِأَنَّ تَحْلِيلَ الصَّلَاةِ هُوَ التَّسْلِيمُ وَ إِذَا قُلْتَ هَذَا فَقَدْ سَلَّمْتَ
And it is said during the beginning of the Salat, ‘Exalted is Your-azwj Throne’, and it is not said, ‘Exalted is Your-azwj Generosity’; and do not say during the first Tashahhud, ‘The greetings be upon us, and upon the righteous servants of Allah-azwj’, because the legitimisation of the Salat, it is the Salaam, and when you say this, so you have greeted (Salaam).
وَ التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ وَ هُوَ بَرِيدَانِ وَ إِذَا قَصَّرْتَ أَفْطَرْتَ وَ مَنْ لَمْ يُقَصِّرْ فِي السَّفَرِ لَمْ تُجْزِ صَلَاتُهُ لِأَنَّهُ قَدْ زَادَ فِي فَرْضِ اللَّهُ عَزَّ وَ جَلَّ وَ الْقُنُوتُ فِي جَمِيعِ الصَّلَوَاتِ سُنَّةٌ وَاجِبَةٌ فِي الرَّكْعَةِ الثَّانِيَةِ قَبْلَ الرُّكُوعِ وَ بَعْدَ الْقِرَاءَةِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ خَمْسُ تَكْبِيرَاتٍ فَمَنْ نَقَصَ مِنْهَا فَقَدْ خَالَفَ السُّنَّةَ
And the shortening is in eight Farsakhs, and it is two Bareeds; and when you shorten, break the Fast; and one who does not shorten during the journey, his Salat is not allowed, because he has increased in the Obligations of Allah-azwj Mighty and Majestic; and the Qunoot in the entirety of the Salats is an Obligatory Sunnah in the second Cycle before the Ruku’u and after the recitation; and the Salat upon the death is of five Takbeers, so the one who reduces from it, he has opposed the Sunnah.
وَ الْمَيِّتُ يُسَلُ مِنْ قِبَلِ رِجْلَيْهِ سَلًّا وَ الْمَرْأَةُ تُؤْخَذُ بِالْعَرْضِ مِنْ قِبَلِ اللَّحْدِ وَ الْقُبُورُ تُرَبَّعُ وَ لَا تُسَنَّمُ وَ الْإِجْهَارُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي الصَّلَاةِ وَاجِبٌ
And the dead should be lowered gently (into his grave) from the direction of his legs with gentle lowering; and the woman should be grabbed honourably from the direction of the grave; and the graves should be four-sided and not humped; and the loudness with ‘In the Name of Allah-azwj the Beneficent, the Merciful’ during the Salat, is Obligatory.
وَ فَرَائِضُ الصَّلَاةِ سَبْعٌ الْوَقْتُ وَ الطَّهُورُ وَ التَّوَجُّهُ وَ الْقِبْلَةُ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ
And the Obligations of the Salat are seven – the timing, and the cleansing, and the attention, and the direction, and the Ruku’u, and the Sajdah, and the supplication.
وَ الزَّكَاةُ فَرِيضَةٌ وَاجِبَةٌ عَلَى كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ وَ لَا تَجِبُ فِيمَا دُونَ ذَلِكَ مِنَ الْفِضَّةِ وَ لَا تَجِبُ عَلَى مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ مِنْ يَوْمَ مَلَكَهُ صَاحِبُهُ وَ لَا يَحِلُّ أَنْ تُدْفَعَ الزَّكَاةُ إِلَّا إِلَى أَهْلِ الْوَلَايَةِ وَ الْمَعْرِفَةِ وَ تَجِبُ عَلَى الذَّهَبِ الزَّكَاةُ إِذَا بَلَغَ عِشْرِينَ مِثْقَالًا فَيَكُونُ فِيهِ نِصْفُ دِينَارٍ
And the Zakat is an Obligation Obligated upon every two hundred Dirhams, five Dirhams, and it is not Obligated in what is besides that from the silver, nor is Zakat Obligatory upon wealth until the year comes upon it from the day its owner owned it, nor it is Permissible to hand over the Zakat to anyone except the people of the Wilayah and the recognition. And the Zakat is Obligated upon the gold when it reaches twenty Misqaal, so it would happen to be half a Dinar regarding it.
وَ تَجِبُ عَلَى الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ إِذَا بَلَغَ خَمْسَةُ أَوْسَاقٍ الْعُشْرُ إِنْ كَانَ سُقِيَ سَيْحاً وَ إِنْ سُقِيَ بِالدَّوَالِي فَعَلَيْهِ نِصْفُ الْعُشْرِ وَ الْوَسْقُ سِتُّونَ صَاعاً وَ الصَّاعُ أَرْبَعَةُ أَمْدَادٍ
And it is Obligated upon the wheat, and the barley, and the dates, and the raisings – when it reaches five ‘Awsaq’ – the tenth if it was irrigated with flowing water, and if it was irrigated with the buckets, then upon it is half of the tenth, and the ‘Wasaq) is of sixty Sa’as (units of measurement), and the Sa’a is of four ‘Mudd’s.
وَ تَجِبُ عَلَى الْغَنَمِ الزَّكَاةُ إِذَا بَلَغَتْ أَرْبَعِينَ شَاةً فَتَكُونُ فِيهَا شَاةٌ فَإِذَا بَلَغَتْ مِائَةً وَ عِشْرِينَ وَ تَزِيدُ وَاحِدَةٌ فَتَكُونُ فِيهَا شَاتَانِ إِلَى مِائَتَيْنِ فَإِنْ زَادَتْ وَاحِدَةٌ فَفِيهَا ثَلَاثُ شِيَاهٍ إِلَى ثَلَاثِمِائَةٍ ثُمَّ بَعْدَ ذَلِكَ تَكُونُ فِي كُلِّ مِائَةِ شَاةٍ شَاةٌ
And the Zakat is Obligated upon the sheep when they reach forty sheep, so it would happen to be one sheep regarding it. When it reaches one hundred and twenty and increases by one, it would happen to be two sheep regarding it up to two hundred. But, if it increases by one, then it would be three sheep regarding it up to three hundred. Then, after that it would be one sheep regarding every hundred sheep.
وَ تَجِبُ عَلَى الْبَقَرِ الزَّكَاةُ إِذَا بَلَغَتْ ثَلَاثِينَ بَقَرَةً تَبِيعَةً حَوْلِيَّةً فَتَكُونُ فِيهَا تَبِيعٌ حَوْلِيٌّ إِلَى أَنْ تَبْلُغَ أَرْبَعِينَ بَقَرَةً ثُمَّ يَكُونُ فِيهَا مُسِنَّةٌ إِلَى سِتِّينَ فَفِيهَا تَبِيعَانِ إِلَى أَنْ تَبْلُغَ سَبْعِينَ فَفِيهَا تَبِيعٌ وَ مُسِنَّةٌ إِلَى أَنْ تَبْلُغَ ثَمَانِينَ ثُمَّ يَكُونُ فِيهَا مُسِنَّتَانِ إِلَى تِسْعِينَ ثُمَّ يَكُونُ فِيهَا ثَلَاثُ تَبَايِعَ ثُمَّ بَعْدَ ذَلِكَ فِي كُلِّ ثَلَاثِينَ بَقَرَةً تَبِيعٌ وَ فِي كُلِّ أَرْبَعِينَ مُسِنَّةٌ
And the Zakat is Obligated upon the cows when they reach thirty cows, a one year old baby cow, up to it reaches forty cows, there would happen to be in it a two year old (cow) up to sixty, so there would be in it two one year old cows up to it reaches seventy, so in it would be one one-year old and a two year old up to it reaches eighty. Then there would happen to be in it two two-year olds up to ninety, there would happen to be regarding it three one-year olds. Then, after that, regarding every thirty cows would be a one-year old, and regarding every forty, a two-year old.
وَ يَجِبُ عَلَى الْإِبِلِ الزَّكَاةُ إِذَا بَلَغَتْ خَمْسَةً فَيَكُونُ فِيهَا شَاةٌ فَإِذَا بَلَغَتْ عَشَرَةً فَشَاتَانِ فَإِذَا بَلَغَتْ خَمْسَةَ عَشَرَ فَثَلَاثُ شِيَاهٍ فَإِذَا بَلَغَتْ عِشْرِينَ فَأَرْبَعُ شِيَاهٍ فَإِذَا بَلَغَتْ خَمْساً وَ عِشْرِينَ فَخَمْسُ شِيَاهٍ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا بِنْتُ مَخَاضٍ فَإِذَا بَلَغَتْ خَمْساً وَ ثَلَاثِينَ وَ زَادَتْ وَاحِدَةٌ فَفِيهَا بِنْتُ لَبُونٍ فَإِذَا بَلَغَتْ خَمْساً وَ أَرْبَعِينَ وَ زَادَتْ وَاحِدَةٌ فَفِيهَا حِقَّةٌ فَإِذَا بَلَغَتْ سِتِّينَ وَ زَادَتْ وَاحِدَةٌ فَفِيهَا جَذَعَةٌ إِلَى ثَمَانِينَ
And the Zakat is Obligated upon the camels when it reaches five, so there would happen to be a sheep regarding it. When it reaches ten, then two sheep, and when it reaches fifteen, then three sheep. When it reaches twenty, then four sheep, and when it reaches twenty-five, then five sheep. When it increases by one, there a new-born camel; when it reaches thirty-five and increases by one, then it would be a two-year old camel giving milk. When it reaches forty-five and increases by one, then regarding it would be a three-year old camel; and when it reaches sixty and increases by one, then regarding it would be a four-year old camel up to eighty.
فَإِنْ زَادَتْ وَاحِدَةٌ فَفِيهَا ثَنِيٌّ إِلَى تِسْعِينَ فَإِذَا بَلَغَتْ تِسْعِينَ فَفِيهَا ابْنَتَا لَبُونٍ فَإِنْ زَادَتْ وَاحِدَةٌ إِلَى عِشْرِينَ وَ مِائَةٍ فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْفَحْلِ فَإِذَا كَثُرَتِ الْإِبِلُ فَفِي كُلِّ أَرْبَعِينَ بِنْتُ لَبُونٍ وَ فِي كُلِّ خَمْسِينَ حِقَّةٌ وَ يَسْقُطُ الْغَنَمُ بَعْدَ ذَلِكَ وَ يَرْجِعُ إِلَى أَسْنَانِ الْإِبِلِ
If it increases by one, then regarding it would be two milk-giving camels up to ninety. When it reaches ninety, then regarding it would be two female milk-giving camels, and if it increases by one up to one hundred and twenty, then regarding it would be two three-year old female camels left with the stallion. When the camels are more, then regarding every forty would be a milk giving camel, and regarding every fifty would be a four-year old camel, and the sheep would be dropped after that, and would return to the years of the camels.
وَ زَكَاةُ الْفِطْرَةِ وَاجِبَةٌ عَلَى كُلِّ رَأْسٍ صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى أَرْبَعَةُ أَمْدَادٍ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ هُوَ صَاعٌ تَامٌّ وَ لَا يَجُوزُ دَفْعُ ذَلِكَ أَجْمَعِ إِلَّا إِلَى أَهْلِ الْوَلَايَةِ وَ الْمَعْرِفَةِ
And Zakat of the ‘Fitra’ is Obligatory upon every head, young or old, free or slave, male or female, four ‘Mudd’s from the wheat, and the barley, and the dates, and the raisings, and it is a full ‘Sa’a, and all that together is not allowed to be handed over except to the people of the Wilayah and the recognition.
وَ أَكْثَرُ أَيَّامِ الْحَيْضِ عَشَرَةُ أَيَّامٍ وَ أَقَلُّهَا ثَلَاثَةُ أَيَّامٍ وَ الْمُسْتَحَاضَةُ تَغْتَسِلُ وَ تَحْتَشِي وَ تُصَلِّي وَ الْحَائِضُ تَتْرُكُ الصَّلَاةَ وَ لَا تَقْضِيهَا وَ تَتْرُكُ الصَّوْمَ وَ تَقْضِيهِ
And the maximum days of the menstruation are ten days, and its minimum is three days, and the menstruating one should wash and watch out, and pray Salat, and the menstruated one will leave the (missed) Salat and will not repay these, and will leave the Fasting and pay (fulfil) these.
وَ صِيَامُ شَهْرِ رَمَضَانَ فَرِيضَةٌ يُصَامُ لِرُؤْيَتِهِ وَ يُفْطَرُ لِرُؤْيَتِهِ وَ لَا يُصَلَّى التَّطَوُّعُ فِي جَمَاعَةٍ لِأَنَّ ذَلِكَ بِدْعَةٌ وَ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ فِي النَّارِ وَ صَوْمُ ثَلَاثَةِ أَيَّامٍ فِي كُلِّ شَهْرٍ سُنَّةٌ وَ هُوَ صَوْمُ خَمِيسَيْنِ بَيْنَهُمَا أَرْبِعَاءُ الْخَمِيسُ الْأَوَّلُ فِي الْعَشْرِ الْأُوَلِ وَ الْأَرْبِعَاءُ مِنَ الْعَشْرِ الْأَوْسَطِ وَ الْخَمِيسُ الْأَخِيرُ مِنَ الْعَشْرِ الْأَخِيرِ
And the Fasts of a Month of Ramazan is an Obligation, Fasting to its sighting and breaking to its sighting. And do not pray optional in a congregation because that is an innovation and a straying, and every straying is in the Fire. And Fasting three days during every month is a Sunnah, and it is Fasting of two Thursdays, between these a Wednesday – the first Thursday in the month being the first, and the Wednesday from the middle ten, and the last Thursday from the last ten (days).
وَ صَوْمُ شَعْبَانَ حَسَنٌ لِمَنْ صَامَهُ لِأَنَّ الصَّالِحِينَ قَدْ صَامُوهُ وَ رَغِبُوا فِيهِ وَ كَانَ رَسُولُ اللَّهِ ص يَصِلُ شَعْبَانَ بِشَهْرِ رَمَضَانَ وَ الْفَائِتُ مِنْ شَهْرِ رَمَضَانَ إِنْ قُضِيَ مُتَفَرِّقاً جَازَ وَ إِنْ قُضِيَ مُتَتَابِعاً فَهُوَ أَفْضَلُ
And Fasting the month of Shaban is good for the one who Fasts it, because the righteous ones had Fasted it and were desirous regarding it, and Rasool-Allah-saww connected Shaban with the Month of Ramazan, and the (Fasts) missed from a Month of Ramazan fulfilled separately is allowed, and if fulfilled consecutively, it is better.
وَ حِجُّ الْبَيْتِ وَاجِبٌ لِمَنْ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَ هُوَ الزَّادُ وَ الرَّاحِلَةُ مَعَ صِحَّةِ الْبَدَنِ وَ أَنْ يَكُونَ لِلْإِنْسَانِ مَا يُخَلِّفُهُ عَلَى عِيَالِهِ وَ مَا يَرْجِعُ إِلَيْهِ بَعْدَ حَجِّهِ وَ لَا يَجُوزُ الْحَجُّ إِلَّا تَمَتُّعاً وَ لَا يَجُوزُ الْإِقْرَانُ وَ الْإِفْرَادُ إِلَّا لِمَنْ كَانَ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ وَ لَا يَجُوزُ الْإِحْرَامُ قَبْلَ بُلُوغِ الْمِيقَاتِ وَ لَا يَجُوزُ تَأْخِيرُهُ عَنِ الْمِيقَاتِ إِلَّا لِمَرَضٍ أَوْ تَقِيَّةٍ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ وَ تَمَامُهَا اجْتِنَابُ الرَّفَثِ وَ الْفُسُوقِ وَ الْجِدَالِ فِي الْحَجِّ
And Hajj of the House is Obligatory for the one who has the capacity for a way to it, and it is the provision, and the departing with health of the body, and that there should happen to be for the human being what he can leave behind upon his dependants and what he can return to after his Hajj, nor is the Hajj allowed except to a Tamatto, nor is the pairing and the separating allowed for the one whose family was present in the Sacred Masjid, and the Ihram is not allowed before reaching the juncture, nor it is allowed to delay it from the juncture except for a sick one or out of Taqiyya (dissimulation), and Allah-azwj Mighty and Majestic has Said: And complete the Hajj and the Umrah for Allah [2:196], and its completion is the shunning of the copulation (Rafs), and the mischief, and the quarrelling during the Hajj.
وَ لَا يُجْزِي فِي النُّسُكِ الْخَصِيُّ لِأَنَّهُ نَاقِصٌ وَ يَجُوزُ الْمَوْجُوءُ إِذَا لَمْ يُوجَدْ غَيْرُهُ وَ فَرَائِضُ الْحَجِّ الْإِحْرَامُ وَ التَّلْبِيَةُ الْأَرْبَعُ وَ هِيَ لَبَّيْكَ اللَّهُمَ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ وَ الطَّوَافُ بِالْبَيْتِ لِلْعُمْرَةِ فَرِيضَةٌ وَ رَكْعَتَاهُ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع فَرِيضَةٌ وَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَرِيضَةٌ وَ طَوَافُ الْحَجِّ فَرِيضَةٌ وَ رَكْعَتَاهُ عِنْدَ الْمَقَامِ فَرِيضَةٌ وَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَرِيضَةٌ وَ طَوَافُ النِّسَاءِ فَرِيضَةٌ وَ لَا يُسْعَى بَعْدَهُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ الْوُقُوفُ بِالْمَشْعَرِ فَرِيضَةٌ وَ الْهَدْيُ لِلتَّمَتُّعِ فَرِيضَةٌ فَأَمَّا الْوُقُوفُ بِعَرَفَةَ فَهُوَ سُنَّةٌ وَاجِبَةٌ وَ الْحَلْقُ سُنَّةٌ وَ رَمْيُ الْجِمَارِ سُنَّةٌ
And the eunuch is not allowed in the rituals because he is deficient, and the virile is allowed, when someone else is not found. And the Obligations of the Hajj are: -The Ihraam; and the four Talbiyyas and these are –لَبَّيْكَ اللَّهُمَ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ and the Tawaaf of the House for the Umrah is an Obligation; and its two Units (of Salat) by the Standing Place of Ibrahim-as is Obligatory; and the sprinting between Al Safa and Al Marwa is Obligatory; and Tawaaf of the Hajj is Obligatory; and its two Units (of Salat) by the Standing Place is Obligatory; and the sprinting between Al Safa and Al Marwa is Obligatory; and Tawaaf of Nisaa is Obligatory, and there is no sprinting (Sa’ee) after it between Al Safa and Al Marwa; and the pausing at the Monuments is Obligatory; and the sacrifice for the Tamatto is Obligatory. As for the pausing as Arafaat, it is an Obligatory Sunnah, and shaving (head) is a Sunnah, and pelting the rocks is a Sunnah.
وَ الْجِهَادُ وَاجِبٌ مَعَ إِمَامٍ عَادِلٍ وَ مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ وَ لَا يَحِلُّ قَتْلُ أَحَدٍ مِنَ الْكُفَّارِ وَ النُّصَّابِ فِي دَارِ التَّقِيَّةِ إِلَّا قَاتِلٍ أَوْ سَاعٍ فِي فَسَادٍ وَ ذَلِكَ إِذَا لَمْ تَخَفْ عَلَى نَفْسِكَ وَ لَا عَلَى أَصْحَابِكَ وَ اسْتِعْمَالُ التَّقِيَّةِ فِي دَارِ التَّقِيَّةِ وَاجِبٌ وَ لَا حِنْثَ وَ لَا كَفَّارَةَ عَلَى مَنْ حَلَفَ تَقِيَّةً يَدْفَعُ بِذَلِكَ ظُلْماً عَنْ نَفْسِهِ
And the Jihad is Obligatory along with a just Imam-asws; and the one who gets killed protecting his wealth so he is a martyr; and it is not Permissible to kill anyone from the Kafirs and the Nasibis during the time of Taqiyya (dissimulation) except a killer will expand in the mischief, and what is when he does not fear upon himself nor upon your companion; and utilisation of the Taqiyya in the time of the Taqiyya is Obligatory; and there is neither a sin nor an expiation upon the one who swears an oath under Taqiyya to defend with that an injustice from himself.
وَ الطَّلَاقُ لِلسُّنَّةِ عَلَى مَا ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ سُنَّةِ نَبِيِّهِ وَ لَا يَجُوزُ طَلَاقٌ لِغَيْرِ السُّنَّةِ وَ كُلُّ طَلَاقٍ مُخَالِفٍ لِلْكِتَابِ فَلَيْسَ بِطَلَاقٍ كَمَا أَنَّ كُلَّ نِكَاحٍ يُخَالِفُ السُّنَّةَ فَلَيْسَ بِنِكَاحٍ وَ لَا يُجْمَعُ بَيْنَ أَكْثَرَ مِنْ أَرْبَعِ حَرَائِرَ وَ إِذَا طُلِّقَتِ الْمَرْأَةُ لِلْعِدَّةِ ثَلَاثَ مَرَّاتٍ لَمْ يَحِلَّ لِلرَّجُلِ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ
And the divorce of the Sunnah is upon what Allah-azwj Mighty and Majestic Mentioned in His-azwj Book and the Sunnah of His-azwj Prophet-saww, nor is a divorce allowed without the Sunnah; and every divorce opposing to the book isn’t a divorce, just as every marriage opposing the Sunnah isn’t a marriage. And he cannot collect between more than four free women; and when the woman is divorced to the waiting period three times, (she) is not Permissible for the man until she marries another husband’.
وَ قَدْ قَالَ ع وَ اتَّقُوا تَزْوِيجَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَوْضِعٍ وَاحِدٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ
And he-asws has said: ‘And fear marrying the thrice divorced in one place (time), for these are with husbands.
وَ الصَّلَاةُ عَلَى النَّبِيِّ ص وَاجِبَةٌ فِي كُلِّ الْمَوَاطِنِ وَ عِنْدَ الْعُطَاسِ وَ الرِّيَاحِ وَ غَيْرِ ذَلِكَ وَ حُبُّ أَوْلِيَاءِ اللَّهِ وَاجِبٌ وَ الْوَلَايَةُ لَهُمْ وَاجِبَةٌ وَ الْبَرَاءَةُ مِنْ أَعْدَائِهِمْ وَاجِبَةٌ وَ مِنَ الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمْ وَ هَتَكُوا حِجَابَهُ وَ أَخَذُوا مِنْ فَاطِمَةَ ع فَدَكَ وَ مَنَعُوهَا مِيرَاثَهَا وَ غَصَبُوهَا وَ زَوْجَهَا حُقُوقَهُمَا وَ هَمُّوا بِإِحْرَاقِ بَيْتِهَا وَ أَسَّسُوا الظُّلْمَ وَ غَيَّرُوا سُنَّةَ رَسُولِ اللَّهِ ص
And the Salawat upon the Prophet-saww is Obligatory in every place, and during the sneezing and the wind (burping), and other than that; and love of the Guardians-asws of Allah-azwj is Obligatory; and the Wilayah for them-asws is Obligatory; and the disavowment from their-asws enemies is Obligatory and from those who oppresses the Progeny-asws of Muhammad-saww and violated their-asws veils, and snatched Fadak from Fatima-asws, and prevented her-asws inheritance, and usurped her-asws husband of their-asws rights, and they plotted with burning down her-asws house, and laid the foundations of the injustice, and altered the Sunnah of Rasool-Allah-saww.
وَ الْبَرَاءَةُ مِنَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ وَاجِبَةٌ وَ الْبَرَاءَةُ مِنَ الْأَنْصَابِ وَ الْأَزْلَامِ أَئِمَّةِ الضَّلَالِ وَ قَادَةِ الْجَوْرِ كُلِّهِمْ أَوَّلِهِمْ وَ آخِرِهِمْ وَاجِبَةٌ وَ الْبَرَاءَةُ مِنْ أَشْقَى الْأَوَّلِينَ وَ الْآخِرِينَ شَقِيقِ عَاقِرِ نَاقَةِ ثَمُودَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَاجِبَةٌ وَ الْبَرَاءَةُ مِنْ جَمِيعِ قَتَلَةِ أَهْلِ الْبَيْتِ ع وَاجِبَةٌ
And the disavowment from the breakers (of the allegiances), and the unjust ones, and the apostates is Obligatory; and the disavowment from the monuments (for idols), and the arrows (for dividing) [5:90], the straying imams and tyrannous leaders, all of them, their first ones and their last ones, is Obligatory; and the disavowment from the wretched ones of the former ones and the latter ones, the wretched ones who hamstrung the she-camel of Samood, killer of Amir Al Momineen-asws, is Obligatory; and the disavowment from the entirety of the ones who killed the People-asws of the Household is Obligatory.
وَ الْوَلَايَةُ لِلْمُؤْمِنِينَ الَّذِينَ لَمْ يُغَيِّرُوا وَ لَمْ يُبَدِّلُوا بَعْدَ نَبِيِّهِمْ وَاجِبَةٌ مِثْلُ سَلْمَانَ الْفَارِسِيِّ وَ أَبِي ذَرٍّ الْغِفَارِيِّ وَ الْمِقْدَادِ بْنِ الْأَسْوَدِ الْكِنْدِيِّ وَ عَمَّارِ بْنِ يَاسِرٍ وَ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ وَ حُذَيْفَةَ بْنِ الْيَمَانِ وَ أَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَ سَهْلِ بْنِ حُنَيْفٍ وَ أَبِي أَيُّوبَ الْأَنْصَارِيِّ وَ عَبْدِ اللَّهِ بْنِ الصَّامِتِ وَ عُبَادَةَ بْنِ الصَّامِتِ وَ خُزَيْمَةَ بْنِ ثَابِتٍ ذِي الشَّهَادَتَيْنِ وَ أَبِي سَعِيدٍ الْخُدْرِيِّ وَ مَنْ نَحَا نَحْوَهُمْ وَ فَعَلَ مِثْلَ فِعْلِهِمْ وَ الْوَلَايَةُ لِأَتْبَاعِهِمْ وَ الْمُقْتَدِينَ بِهِمْ وَ بِهُدَاهُمْ وَاجِبَةٌ
And the Wilayah for the Momineen, those who did not alter and did not replace after their Prophet-saww is Obligatory, like Salman Al-Farsy-ra, and Abu Zarr-ra Al-Ghafary-ra, and Al-Miqdad Bin Al-Aswad Al-Kindy-ra, and Ammar Bin Yasser-ra, and Jabir Bin Abdullah Al Ansary-ra, and Huzeyfa Bin Al Yaman-ra, and Abu Al Haysam Bin Al Tayhan-ra, and Sahl Bin Huneyf-ra, and Abu Ayoub Al Ansary-ra, and Abdullah Bin Al Samit-ra, and Abada Bin Al Samit-ra, and Khuzeyma Bin Sabit-ra with the two testimonies, and Abu Saeed Al Khudry-ra, and the ones who turned towards their-ra turning and did the deed of their-ra deed, and the Wilayah of their-ra followers and believers with them-ra and their-ra guidance, is Obligatory.
وَ بِرُّ الْوَالِدَيْنِ وَاجِبٌ فَإِنْ كَانَا مُشْرِكَيْنِ فَلَا تُطِعْهُمَا وَ لَا غَيْرَهُمَا فِي الْمَعْصِيَةِ فَإِنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ
And righteousness with the parents is Obligatory. If they are polytheists, then do not obey them nor others in the acts of disobedience (to Allah-azwj), for there is no obedience to the created beings in disobeying the Creator.
وَ الْأَنْبِيَاءُ وَ أَوْصِيَاؤُهُمْ لَا ذُنُوبَ لَهُمْ لِأَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ وَ تَحْلِيلُ الْمُتْعَتَيْنِ وَاجِبٌ كَمَا أَنْزَلَهُمَا اللَّهُ تَعَالَى عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ سَنَّهُمَا رَسُولُ اللَّهِ مُتْعَةِ الْحَجِّ وَ مُتْعَةِ النِّسَاءِ وَ الْفَرَائِضُ عَلَى مَا أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى
And the Prophets-as and their-as successors-as, there are no sins for them-as because they-as are infallible, clean; and the extollation of the Holiness of the two ‘Muta’s is Obligatory just as Allah-azwj the Exalted Mighty and Majestic Revealed in His-azwj Book and Rasool-Allah-saww Made is a Sunnah – the Muta of Hajj and the Muta of the women; and the Obligations are upon whatever Allah-azwj Blessed and Exalted Revealed.
وَ الْعَقِيقَةُ لِلْوَلَدِ الذَّكَرِ وَ الْأُنْثَى يَوْمَ السَّابِعِ وَ يُسَمَّى الْوَلَدُ يَوْمَ السَّابِعِ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ اللَّهُ عَزَّ وَ جَلَّ لَا يُكَلِّفُ نَفْساً إِلَّا وُسْعَهَا وَ لَا يُكَلِّفُهَا فَوْقَ طَاقَتِهَا
And the ‘Aqeeqa’ for the new born male and the female is on the seventh day; and the child should be named on the seventh day, and its head shaves, and the weight of his hair in gold or silver be given in charity, and Allah-azwj Mighty and Majestic does not Encumber any soul except to its capacity, and does not Encumber above its strength.
وَ أَفْعَالُ الْعِبَادِ مَخْلُوقَةٌ خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ وَ اللَّهُ خالِقُ كُلِّ شَيْءٍ وَ لَا تَقُولُ بِالْجَبْرِ وَ لَا بِالتَّفْوِيضِ وَ لَا يَأْخُذُ اللَّهُ عَزَّ وَ جَلَّ الْبَرِيءَ بِالسَّقِيمِ وَ لَا يُعَذِّبُ اللَّهُ عَزَّ وَ جَلَّ الْأَطْفَالَ بِذُنُوبِ الْآبَاءِ فَإِنَّهُ تَعَالَى قَالَ فِي مُحْكَمِ كِتَابِهِ وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ قَالَ عَزَّ وَ جَلَ وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى
And the deeds of the created beings are creations of determination and not creations of bringing into being, and Allah-azwj is the Creator of all things; and neither say with the Compulsion nor with the Delegation; and Allah-azwj will not Seize the cured ones with the sickness, and Allah-azwj Mighty and Majestic will not Punish the children for the sins of their fathers, for the Exalted Said in the Decisive of His-azwj Book: A bearer of a burden will not bear the burden of another [53:38], and the Mighty and Majestic Said: And there wouldn’t be for the human being except what he strives for [53:39].
وَ لِلَّهِ عَزَّ وَ جَلَّ أَنْ يَعْفُوَ وَ يَتَفَضَّلَ وَ لَيْسَ لَهُ عَزَّ وَ جَلَّ أَنْ يَظْلِمَ وَ لَا يَفْرِضُ اللَّهُ عَزَّ وَ جَلَّ عَلَى عِبَادِهِ طَاعَةَ مَنْ يَعْلَمُ أَنَّهُ يُغْوِيهِمْ وَ يُضِلُّهُمْ وَ لَا يَخْتَارُ لِرِسَالَتِهِ وَ لَا يَصْطَفِي مِنْ عِبَادِهِ مَنْ يَعْلَمُ أَنَّهُ يَكْفُرُ بِهِ وَ يَعْبُدُ الشَّيْطَانَ دُونَهُ وَ لَا يَتَّخِذُ عَلَى خَلْقِهِ حُجَّةً إِلَّا مَعْصُوماً
And for Allah-azwj Mighty and Majestic is that He-azwj Pardons and Graces, and it isn’t for the Mighty and Majestic to be unjust, nor does Allah-azwj Mighty and Majestic Impose obedience upon His-azwj servants, one He-azwj Knows would deviate them and stray them, nor does He-azwj Choose for His-azwj Message nor Choose from His-azwj servants one He-azwj Knows he would be disbelieving in it and worship the Satan-la besides Him-azwj, nor does He-azwj a Divine Authority upon His-azwj creatures except an Infallible.
وَ الْإِسْلَامُ غَيْرُ الْإِيمَانِ وَ كُلُّ مُؤْمِنٍ مُسْلِمٌ وَ لَيْسَ كُلُّ مُسْلِمٍ مُؤْمِناً وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ أَصْحَابُ الْحُدُودِ مُسْلِمُونَ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُدْخِلُ النَّارَ مُؤْمِناً وَ قَدْ وَعَدَهُ الْجَنَّةَ وَ لَا يُخْرِجُ مِنَ النَّارِ كَافِراً وَ قَدْ وَعَدَهُ النَّارَ وَ الْخُلُودَ فِيهَا وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ
And Islam is other than Eman, and every Momin is a Muslim but every Muslim isn’t a Momin, nor does the thief steal when he steals while he is a Momin, nor does the adulterer commit adultery while a momin, and the companions (punished ones) of the Legal penalties are Muslims, neither Momineen nor Kafirs, for Allah-azwj Blessed and Exalted will not Enter a Momin into the Fire and He-azwj has already Promised him the Paradise, nor will He-azwj Exit a Kafir from the Fire when He-azwj has already Promised him the Fire and the eternity therein, and He-azwj Forgives what is besides that to the one He-azwj do Desires.
فَأَصْحَابُ الْحُدُودِ فُسَّاقٌ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ وَ لَا يُخْلَدُونَ فِي النَّارِ وَ يُخْرَجُونَ مِنْهَا يَوْماً مَا وَ الشَّفَاعَةُ جَائِزَةٌ لَهُمْ وَ لِلْمُسْتَضْعَفِينَ إِذَا ارْتَضَى اللَّهُ عَزَّ وَ جَلَّ دِينَهُمْ
The companions (punished ones) of the Legal penalties are transgressors, neither Momineen nor Kafirs, nor will they be entering into the Fire nor coming out from it one day; and the intercession is allowed for them and for the weak ones when Allah-azwj Mighty and Majestic is Pleased with their Religion.
وَ الْقُرْآنُ كَلَامُ اللَّهِ تَعَالَى لَيْسَ بِخَالِقٍ وَ لَا مَخْلُوقٍ وَ الدَّارُ الْيَوْمَ دَارُ تَقِيَّةٍ وَ هِيَ دَارُ الْإِسْلَامِ لَا دَارُ كُفْرٍ وَ لَا دَارُ إِيمَانٍ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ وَاجِبَانِ عَلَى مَنْ أَمْكَنَهُ وَ لَمْ يَخَفْ عَلَى نَفْسِهِ وَ لَا عَلَى أَصْحَابِهِ
And the Quran is Speech of Allah-azwj the Exalted, neither a Creator nor a Creation; and the house (world) today is the house of Taqiyya (dissimulation) and it is the house of Islam, neither house of Kufr nor house of Eman; and the enjoining of the good and the forbidding from the evil are both Obligation upon the one who is enabled and does not fear upon himself nor upon his companions.
وَ الْإِيمَانُ هُوَ أَدَاءُ الْفَرَائِضِ وَ اجْتِنَابُ الْكَبَائِرِ وَ الْإِيمَانُ هُوَ مَعْرِفَةٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ وَ الْإِقْرَارُ بِعَذَابِ الْقَبْرِ وَ مُنْكَرٍ وَ نَكِيرٍ وَ الْبَعْثِ بَعْدَ الْمَوْتِ وَ الْحِسَابِ وَ الصِّرَاطِ وَ الْمِيزَانِ وَ لَا إِيمَانَ بِاللَّهِ إِلَّا بِالْبَرَاءَةِ مِنْ أَعْدَاءِ اللَّهِ عَزَّ وَ جَلَّ
And the Eman, it is the fulfilment of the Obligations and shunning the major sins; and the Eman is the recognition by the heart and acceptance by the tongue and action by the body parts, and the acceptance with the punishment of the grave, and Munkar and Nakeer, and the Resurrection after the death, and the Reckoning, and the Bridge, and the Scale; and there is no belief in Allah-azwj except with the disavowment from enemies of Allah-azwj Mighty and Majestic.
وَ التَّكْبِيرُ فِي الْعِيدَيْنِ وَاجِبٌ أَمَّا فِي الْفِطْرِ فَفِي خَمْسِ صَلَوَاتٍ يُبْتَدَأُ بِهِ مِنْ صَلَاةِ الْمَغْرِبِ لَيْلَةَ الْفِطْرِ إِلَى صَلَاةِ الْعَصْرِ مِنْ يَوْمِ الْفِطْرِ وَ هُوَ أَنْ يُقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ الْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا لِقَوْلِهِ عَزَّ وَ جَلَ وَ لِتُكْمِلُوا الْعِدَّةَ وَ لِتُكَبِّرُوا اللَّهَ عَلى ما هَداكُمْ
And the Takbeer in the two Eids is Obligatory. As for (Eid) Al Fitr, in five Salats. One would begin with it from Salat Al Maghrib on the night of (Eid) Al Fitr up to Salat Al Asr on the day of (Eid) Al Fitr, and it is that he says (اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ الْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا) due to the Words of the Mighty and Majestic: in order for you to complete the number, for you to exclaim the Greatness of Allah upon what He has Guided you, [2:185].
وَ فِي الْأَضْحَى بِالْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ يُبْتَدَأُ بِهِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْغَدَاةِ يَوْمَ الثَّالِثِ وَ بِمِنًى دُبُرَ خَمْسَ عَشْرَةَ صَلَاةً يُبْتَدَأُ بِهِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْغَدَاةِ يَوْمَ الرَّابِعِ وَ يُزَادُ فِي هَذَا التَّكْبِيرِ وَ اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ
And during (Eid) Al-Azha, in the cities, at the end of ten Salats, beginning with it from Salat Al-Zohr on the day of the Sacrifice to the morning Salat on the third day, and at Mina at the end of fifteen Salats beginning with it from Salat Al-Zohr on the day of the sacrifice up to the morning Salat on the fourth day, and increase in this the Takbeer (وَ اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ)
وَ النُّفَسَاءُ لَا تَقْعُدُ أَكْثَرَ مِنْ عِشْرِينَ يَوْماً إِلَّا أَنْ تَطْهُرَ قَبْلَ ذَلِكَ وَ إِنْ لَمْ تَطْهُرْ بَعْدَ الْعِشْرِينَ اغْتَسَلَتْ وَ احْتَشَتْ وَ عَمِلَتْ عَمَلَ الْمُسْتَحَاضَةِ
And the woman in post-child-birth should not sit more than twenty day except she should cleanse after the twenty, bathing and watching out (for blood), and doe the deeds of the menstruating one.
وَ الشَّرَابُ فَكُلُّ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ وَ كَثِيرُهُ حَرَامٌ وَ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ ذِي مِخْلَبٍ مِنَ الطَّيْرِ فَأَكْلُهُ حَرَامٌ وَ الطِّحَالُ حَرَامٌ لِأَنَّهُ دَمٌ وَ الْجِرِّيُّ وَ الْمَارْمَاهِي وَ الطَّافِي وَ الزِّمِّيرُ حَرَامٌ وَ كُلُّ سَمَكٍ لَا يَكُونُ لَهُ فُلُوسٌ فَأَكْلُهُ حَرَامٌ
And the drink, everything what the more of it intoxicates, so little of it and more of it is Prohibited; and all with fangs from the predators and from the birds with claws, eating it is Prohibited; and the spleen is Prohibited because it is blood; and the catfish, and the sea horse, and the floating (dead) fish, and the glyptothorax (mountain catfish) is Prohibited; and every fish not having scales for it, eating it is Prohibited.
وَ يُؤْكَلُ مِنَ الْبَيْضِ مَا اخْتَلَفَ طَرَفَاهُ وَ لَا يُؤْكَلُ مَا اسْتَوَى طَرَفَاهُ وَ يُؤْكَلُ مِنَ الْجَرَادِ مَا اسْتَقَلَّ بِالطَّيَرَانِ وَ لَا يُؤْكَلُ مِنْهُ الدَّبَى لِأَنَّهُ لَا يَسْتَقِلُّ بِالطَّيَرَانِ وَ ذَكَاةُ السَّمَكِ وَ الْجَرَادِ أَخْذُهُ
And it can be eaten from the eggs what its edges are different (oblong), and it would not be eaten what its edges are equal (round); and it can be eaten from the locusts what is high in the flying, and the small locust cannot be eat because it is not high with the flying; and the purification of the fish and the locust is taking it.
وَ الْكَبَائِرُ مُحَرَّمَةٌ وَ هِيَ الشِّرْكُ بِاللَّهِ عَزَّ وَ جَلَّ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ تَعَالَى وَ عُقُوقُ الْوَالِدَيْنِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ قَذْفُ الْمُحْصَنَاتِ
And the major sins are Prohibited, and these are – The Shirk with Allah-azwj Mighty and Majestic, and killing the soul which Allah-azwj the Exalted has Prohibited, and disloyalty with the parents, and the fleeing from the battle, and devouring the wealth of the orphans unjustly, and consuming the usury (interest) after the proof, and slandering the chaste women.
وَ بَعْدَ ذَلِكَ الزِّنَا وَ اللِّوَاطُ وَ السَّرِقَةُ وَ أَكْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ مَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ مِنْ غَيْرِ ضَرُورَةٍ وَ أَكْلُ السُّحْتِ وَ الْبَخْسُ فِي الْمِكْيَالِ وَ الْمِيزَانِ وَ الْمَيْسِرُ وَ شَهَادَةُ الزُّورِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ
And after that is the adultery, and the sodomy, and the theft, and eating the dead, and the blood, and the flesh of swine, and is sacrificed for other than Allah-azwj, from without a necessity, and consuming the ill-gotten gains, and the cheating in the measures and the weighing, and the gambling, and bearing the false testimony, and the despair from the Spirit of Allah-azwj, and the feeling safe from the Plan of Allah-azwj, and the despair from the Mercy of Allah-azwj.
وَ تَرْكُ مُعَاوَنَةِ الْمَظْلُومِينَ وَ الرُّكُونُ إِلَى الظَّالِمِينَ وَ الْيَمِينُ الْغَمُوسُ وَ حَبْسُ الْحُقُوقِ مِنْ غَيْرِ عُسْرٍ وَ اسْتِعْمَالُ الْكِبْرِ وَ التَّجَبُّرُ وَ الْكَذِبُ وَ الْإِسْرَافُ وَ التَّبْذِيرُ وَ الْخِيَانَةُ وَ الِاسْتِخْفَافُ بِالْحَجِّ وَ الْمُحَارَبَةُ لِأَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ
And neglecting assisting the oppressed, and the inclining towards the oppressors, and the false oath, and withholding the rights of someone without being in financial difficulties, and utilising the arrogance and the compulsion, and the lying, and the extravagance, and the waster, and the betrayal, and the taking lightly with the Hajj, and the fighting ware against the Guardians-asws of Allah-azwj Mighty and Majestic.
وَ الْمَلَاهِي الَّتِي تَصُدُّ عَنْ ذِكْرِ اللَّهِ تَبَارَكَ وَ تَعَالَى مَكْرُوهَةٌ كَالْغِنَاءِ وَ ضَرْبِ الْأَوْتَارِ وَ الْإِصْرَارُ عَلَى صَغَائِرِ الذُّنُوبِ
And the amusement which hinders from the Zikr of Allah-azwj Blessed and Exalted is abhorrent, like the singing and striking the vocal chords, and the persistence upon the smaller sins’.
ثُمَّ قَالَ ع إِنَّ فِي هذا لَبَلاغاً لِقَوْمٍ عابِدِينَ
Then he-asws said: ‘Surely in this is the manifesto for worshipping people’’.[54]
باب 15 احتجاجات أصحابه عليه السلام على المخالفين
CHAPTER 15 – ARGUMENTATIONS OF HIS-asws COMPANIONS AGAINST THE ADVERSARIES
1- ختص، الإختصاص يَعْقُوبُ بْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: قَالَ أَبُو حَنِيفَةَ لِأَبِي جَعْفَرٍ مُؤْمِنِ الطَّاقِ مَا تَقُولُ فِي الطَّلَاقِ الثَّلَاثِ قَالَ أَ عَلَى خِلَافِ الْكِتَابِ وَ السُّنَّةِ قَالَ نَعَمْ قَالَ أَبُو جَعْفَرٍ لَا يَجُوزُ ذَلِكَ قَالَ أَبُو حَنِيفَةَ وَ لِمَ لَا يَجُوزُ ذَلِكَ
Yaqoub Bin Yazeed, from Ibn Abu Umeyr who said,
‘Abu Haneefa said to Abu Ja’far Momin Al-Taq, ‘What are you saying regarding the three divorces?’ He said, ‘Upon an opposition of the Book and the Sunnah?’ He said, ‘Yes’. Abu Ja’far said, ‘That is not allowed’. Abu Haneefa said, ‘And why is that not allowed?’
قَالَ لِأَنَّ التَّزْوِيجَ عَقْدٌ عُقِدَ بِالطَّاعَةِ فَلَا يُحَلُّ بِالْمَعْصِيَةِ وَ إِذَا لَمْ يَجُزِ التَّزْوِيجُ بِجِهَةِ الْمَعْصِيَةِ لَمْ يَجُزِ الطَّلَاقُ بِجِهَةِ الْمَعْصِيَةِ وَ فِي إِجَازَةِ ذَلِكَ طَعْنٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ فِيمَا أَمَرَ بِهِ وَ عَلَى رَسُولِهِ فِيمَا سَنَّ لِأَنَّهُ إِذَا كَانَ الْعَمَلُ بِخِلَافِهِمَا فَلَا مَعْنَى لَهُمَا وَ فِي قَوْلِنَا مَنْ شَذَّ عَنْهُمَا رُدَّ إِلَيْهِمَا وَ هُوَ صَاغِرٌ
He said, ‘The marriage is an agreement, agreed with obedience, therefore there is no loosening with the disobedience; and when the marriage is not allowed by an aspect of the disobedience, the divorce is not allowed by an aspect of the disobedience; and in allowing that is a slander upon Allah-azwj Mighty and Majestic regarding what He-azwj has Commanded with and upon His-azwj Rasool-saww regarding what he-saww made a Sunnah, because when the deed was against both of these, then these two become meaningless, and according to our word, the one who deviates from them has rebutted to them, and he is belittled’.
قَالَ أَبُو حَنِيفَةَ قَدْ جَوَّزَ الْعُلَمَاءُ ذَلِكَ
Abu Haneefa said, ‘The scholars have allowed that’.
قَالَ أَبُو جَعْفَرٍ لَيْسَ الْعُلَمَاءُ الَّذِينَ جَوَّزُوا لِلْعَبْدِ الْعَمَلَ بِالْمَعْصِيَةِ وَ اسْتِعْمَالَ سُنَّةِ الشَّيْطَانِ فِي دِينِ اللَّهِ وَ لَا عَالِمَ أَكْبَرُ مِنَ الْكِتَابِ وَ السُّنَّةِ فَلِمَ تُجَوِّزُونَ لِلْعَبْدِ الْجَمْعَ بَيْنَ مَا فَرَّقَ اللَّهُ مِنَ الطَّلَاقِ الثَّلَاثِ فِي وَقْتٍ وَاحِدٍ وَ لَا تُجَوِّزُونَ لَهُ الْجَمْعَ بَيْنَ مَا فَرَّقَ اللَّهُ مِنَ الصَّلَوَاتِ الْخَمْسِ وَ فِي تَجْوِيزِ ذَلِكَ تَعْطِيلُ الْكِتَابِ وَ هَدْمُ السُّنَّةِ وَ قَدْ قَالَ اللَّهُ جَلَّ وَ عَزَّ وَ مَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ
Abu Ja’far-asws said, ‘Aren’t these the scholars who allowed the acting with disobedience by the servant and utilise sunnah of the Satan-la in the Religion of Allah-azwj, and there is no scholar greater than the Book and the Sunnah, then why are they allowing, the gathering between what Allah-azwj Separated, from the three divorces in one time, and they are not allowing for him the gathering between what Allah-azwj Separated, from the five Salats? And in allowing that is the suspension of the Book and demolishing of the Sunnah, and Allah-azwj Mighty and Majestic Said: and one who exceeds the Limits of Allah, so he has been unjust to himself. [65:1].
مَا تَقُولُ يَا أَبَا حَنِيفَةَ فِي رَجُلٍ قَالَ إِنَّهُ طَالِقٌ امْرَأَتَهُ عَلَى سُنَّةِ الشَّيْطَانِ أَ يَجُوزُ لَهُ ذَلِكَ الطَّلَاقُ قَالَ أَبُو حَنِيفَةَ فَقَدْ خَالَفَ السُّنَّةَ وَ بَانَتْ مِنْهُ امْرَأَتُهُ وَ عَصَى رَبَّهُ
What are you saying, O Abu Haneefa, regarding a man who says that he divorced his wife upon a sunnah of the Satan-la? Would that divorce be allowed for him?’ Abu Haneefa said, ‘He has opposed the Sunnah, and his wife is irrevocable divorced from him, and he disobeyed his Lord-azwj’.
قَالَ أَبُو جَعْفَرٍ فَهُوَ كَمَا قُلْنَا إِذَا خَالَفَ سُنَّةَ اللَّهِ عَمِلَ بِسُنَّةِ الشَّيْطَانِ وَ مَنْ أَمْضَى بِسُنَّتِهِ فَهُوَ عَلَى مِلَّتِهِ لَيْسَ لَهُ فِي دِينِ اللَّهِ نَصِيبٌ
Abu Ja’far-asws said, ‘He is as we say, when he opposes the Sunnah of Allah-azwj acting by the sunnah of the Satan-la, and the one who goes by his-la sunnah, he is upon his-la religion, there isn’t any share for him in the Religion of Allah-azwj’.
قَالَ أَبُو حَنِيفَةَ هَذَا عُمَرُ بْنُ الْخَطَّابِ وَ هُوَ مِنْ أَفْضَلِ أَئِمَّةِ الْمُسْلِمِينَ قَالَ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ جَعَلَ لَكُمْ فِي الطَّلَاقِ أَنَاةً فَاسْتَعْجَلْتُمُوهُ وَ أَجَزْنَا لَكُمْ مَا اسْتَعْجَلْتُمُوهُ
Abu Haneefa said, ‘This Umar Bin Al Khattab, and he is from the superior imams of the Muslims, said, ‘Allah-azwj, Majestic is His-azwj Praise Made patience to be for you all regarding the divorce, but you are hastening it, and we are allowing for you what you are hastening’.
قَالَ أَبُو جَعْفَرٍ إِنَّ عُمَرَ كَانَ لَا يَعْرِفُ أَحْكَامَ الدِّينِ قَالَ أَبُو حَنِيفَةَ وَ كَيْفَ ذَلِكَ قَالَ أَبُو جَعْفَرٍ مَا أَقُولُ فِيهِ مَا تُنْكِرُهُ أَمَّا أَوَّلُ ذَلِكَ فَإِنَّهُ قَالَ لَا يُصَلِّي الْجُنُبُ حَتَّى يَجِدَ الْمَاءَ وَ لَوْ سَنَةً وَ الْأُمَّةُ عَلَى خِلَافِ ذَلِكَ
Abu Ja’far-asws said, ‘Umar did not know the rulings of the Religion’. Abu Haneefa said, ‘And how is that so?’ Abu Ja’far-asws said, ‘Whatever I say regarding him is what you will deny it. As for the first of that, he said, ‘The one with ceremonial impurity cannot pray Salat until he finds the water, and even if it is a year later!’ And the community is upon the opposite of that.
وَ أَتَاهُ أَبُو كيف الْعَائِذِيُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي غِبْتُ فَقَدِمْتُ وَ قَدْ تَزَوَّجَتِ امْرَأَتِي فَقَالَ إِنْ كَانَ قَدْ دَخَلَ بِهَا فَهُوَ أَحَقُّ بِهَا وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَأَنْتَ أَوْلَى بِهَا وَ هَذَا حُكْمٌ لَا يُعْرَفُ وَ الْأُمَّةُ عَلَى خِلَافِهِ
And Abu Kayf Al-Aizy came to him and said, ‘O commander of the faithful! I was absent, then I came, and (in meantime) my wife remarried’. He said, ‘If he has entered her then he is more rightful with her, and if he has not entered her, then you are foremost with her’, and this is an unknown ruling, and the community is upon its opposite.
وَ قَضَى فِي رَجُلٍ غَابَ عَنْ أَهْلِهِ أَرْبَعَ سِنِينَ أَنَّهَا تَتَزَوَّجُ إِنْ شَاءَتْ وَ الْأُمَّةُ عَلَى خِلَافِ ذَلِكَ أَنَّهَا لَا تَتَزَوَّجُ أَبَداً حَتَّى تَقُومَ الْبَيِّنَةُ أَنَّهُ مَاتَ أَوْ طَلَّقَهَا وَ أَنَّهُ قَتَلَ سَبْعَةَ نَفَرٍ مِنْ أَهْلِ الْيَمَنِ بِرَجُلٍ وَاحِدٍ وَ قَالَ لَوْ لَا مَا عَلَيْهِ أَهْلُ صَنْعَاءَ لَقَتَلْتُهُمْ بِهِ وَ الْأُمَّةُ عَلَى خِلَافِهِ
And he judged regarding a man absent from his wife for four years that she can re-marry if she so desires to, and the community is upon opposite of that. She cannot re-marry ever until the proof is established that he either died or divorced her, and he said, ‘If the people of Sana’a had not been upon it, I would have killed them due to it, and the community is upon the opposite of it.
وَ أُتِيَ بِامْرَأَةٍ حُبْلَى شَهِدُوا عَلَيْهَا بِالْفَاحِشَةِ فَأَمَرَ بِرَجْمِهَا فَقَالَ لَهُ عَلِيٌّ ع إِنْ كَانَ لَكَ السَّبِيلُ عَلَيْهَا فَمَا سَبِيلُكَ عَلَى مَا فِي بَطْنِهَا فَقَالَ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ
And they came with a pregnant woman having testified against her with the immorality, so he ordered with stoning her (to death), but Ali-asws said to him: ‘Even if there was the way for you upon her, but what is your way upon what is in her belly?’ He said, ‘Had it not been for Ali-asws, Umar would have been destroyed’.
وَ أُتِيَ بِمَجْنُونَةٍ قَدْ زَنَتْ فَأَمَرَ بِرَجْمِهَا فَقَالَ لَهُ عَلِيٌّ ع أَ مَا عَلِمْتَ أَنَّ الْقَلَمَ قَدْ رُفِعَ عَنْهَا حَتَّى تَصِحَّ فَقَالَ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ
And they came with an insane woman who had committed adultery, so he ordered with stoning her (to death), but Ali-asws said to him: ‘But, do you not know that the Pen has been Raised from her until she is of sound mind?’ He said, ‘Had it not been for Ali-asws, Umar would have been destroyed’.
وَ إِنَّهُ لَمْ يَدْرِ الْكَلَالَةَ فَسَأَلَ النَّبِيَّ ص عَنْهَا فَأَخْبَرَهُ بِهَا فَلَمْ يَفْهَمْ عَنْهُ فَسَأَلَ ابْنَتَهُ حَفْصَةَ أَنْ تَسْأَلَ النَّبِيَّ عَنِ الْكَلَالَةِ فَسَأَلَتْهُ فَقَالَ لَهَا أَبُوكِ أَمَرَكِ بِهَذَا قَالَتْ نَعَمْ فَقَالَ لَهَا إِنَّ أَبَاكِ لَا يَفْهَمُهَا حَتَّى يَمُوتَ فَمَنْ لَمْ يَعْرِفِ الْكَلَالَةَ كَيْفَ يَعْرِفُ أَحْكَامَ الدِّينِ
He did not know about the ‘Kalala’ (a person with no parents and no offspring – 4:176), so he asked the Prophet-saww and he-saww informed him, but he could not understand it. So, he asked his daughter Hafsa to ask the Prophet-saww about the ‘Kalala’. She asked him-saww and he-saww said to her: ‘Did your father instruct you with this?’ She said, ‘Yes’. He-saww said to her: ‘Your father will not understand it until he dies!’ So, the one who did not understand the ‘Kalala’, how can he understand the rulings of the Religion?[55]
2 – اقول: قال السيد رضي الله عنه في كتاب الفصول: أخبرني الشيخ أدا الله عزه مرسلا قال: مر الفضال بن الحسن بن فضال الكوفي بأبي حنيفة وهو في جمع كثير يملي عليهم شيئا من فقهه وحديثه، فقال لصاحب كان معه: والله لا أبرح أو أخجل أبا حنيفة، قال صاحبه: إن أبا حنيفة ممن قد علت حاله وظهرت حجته،
I (Majlisi) am saying, ‘Seyyid Al Razy said in the book ‘Al Fusool’, ‘I was informed by the sheykh A’da, may Allah-azwj Honour him who said, ‘Al Fazal Bin Al Hassan Bin Fazal passed by Abu Haneefa at Al Kufa, and he was among a huge crowd dictating things upon them from his jurisprudence and his Ahadeeth. He said to a companion who was with him, ‘By Allah-azwj! Abu Haneefa is neither good nor ashamed. His companion said, ‘Abu Haneefa is from the ones who state (status) is well known, and his proofs are apparent’.
قال: مه هل رأيت حجة كافر علت على مؤمن ؟ ثم دنا منه فسلم عليه فرد ورد القوم السلام بأجمعهم، فقال: يا أبا حنيفة رحمك الله إن لي أخا يقول: إن خير الناس بعد رسول الله (صلى الله عليه وآله) علي بن أبي طالب (عليه السلام)، وأنا أقول: إن أبا بكر خير الناس وبعده عمر، فما تقول أنت رحمك الله ؟
He said, ‘Shh! Have you ever seen an argument of a Kafir surmount upon a Momin?’ Then he went near him and greeted, and the people returned the greeting in unison. He said, ‘O Abu Haneefa! May Allah-azwj have Mercy on you, there is a brother of mine who is saying, ‘The best of the people after Rasool-Allah-saww is Ali Bin Abu Talib-asws’, and I am saying that Abu Bakr is the best of the people, and after him, Umar. So, what are you saying, may Allah-azwj have Mercy on you?’
فأطرق مليا ثم رفع رأسه فقال: كفى بمكانهما من رسول الله (صلى الله عليه وآله) كرما وفخرا، أما علمت أنهما ضجيعاه في قبره، فأي حجة أوضح لك من هذه ؟
He lowered his head for a while and said, ‘It is sufficient with both their position from Rasool-Allah-saww as an honour and pride. Do you not know that they are both associates in his-saww grace, so, which proof can be clearer for you than this?’
فقال له فضال: إني قد قلت ذلك لاخي، فقال: والله لئن كان الموضع لرسول الله (صلى الله عليه وآله) دونهما فقد ظلما بدفنهما في موضع ليس لهما فيه حق، وإن كان الموضع لهما فوهباه لرسول الله (صلى الله عليه وآله) فقد أساآ وما أحسا إذ رجعا في هبتهما ونكثا عهدهما،
Fazal said to him, ‘I had said that to my brother, but he said, ‘By Allah-azwj! If the place was for Rasool-Allah-saww besides them both, then they have been unjust by their being buried in a place wherein there is no right for them, and if the place was for them both and they gifted it to Rasool-Allah-saww (to be buried there), then they have been evil and were not afraid when they both retracted in their gifting and broke their agreements.
فأطرق أبو حنيفة ساعة ثم قال له: لم يكن له ولا لهما خاصة، ولكنهما نظرا في حق عائشة وحفصة فاستحقا الدفن في ذلك الموضع بحقوق ابنتيهما،
Abu Haneefa bowed for a while, then said to him, ‘It was neither for him-saww nor for them both in particular, but they are peers in the rights of Ayesha and Hafsa, therefore they were both deserving of the burial in that place by the rights of their daughters’.
فقال له فضال قد قلت له ذلك فقال: أنت تعلم أن النبي (صلى الله عليه وآله) مات عن تسع حشايا، ونظرنا فإذا لكل واحدة منهن تسع الثمن، ثم نظرنا في تسع الثمن فإذا هو شبر في شبر فكيف يستحق الرجلان أكثر من ذلك ؟
Fazal said to him, ‘I had said that to him, but he said, ‘You know that the Prophet-saww died upon nine ‘Hashaya’ and we considered and there was a price for everyone of them (Ayesha and Hafsa) should be nine-eight (part). Then we looked into the nine-eight (part), and it was a palm’s width by a palm’s width, so how can the two men be deserving of any more than that (each)?’
وبعد فما بال حفصة وعائشة ترثان رسول الله (صلى الله عليه وآله) وفاطمة بنته تمنع الميراث ؟
And afterwards, what is the matter Hafsa and Ayesha both inherited Rasool-Allah-saww, while his-as daughter-asws (Syeda) Fatima-asws was prevented from inheritance?’
فقال أبو حنيفة: يا قوم نحوه عني فإنه والله رافضي خبيث.
Abu Haneefa said, ‘O people! Take him away from me, for by Allah-azwj, he is a wicked Rafizite (rejecter)’’.[56]
3 – ومما حكى الشيخ رحمه الله قال: قال الحارث بن عبد الله الربعي: كنت جالسا في مجلس المنصور وهو بالجسر الاكبر وسوار القاضي عنده، والسيد الحميري ينشده: إن الا له الذي لا شئ يشبهه * أتاكم الملك للدنيا وللدين أتاكم الله ملكا لا زوال له * حتى يقاد إليكم صاحب الصين وصاحب الهند مأخوذ برمته * وصاحب الترك محبوس على هون حتى أتى على القصيدة والمنصور مسرور.
And from what is narrated by the sheykh, may Allah-azwj have Mercy on him, said, ‘Al Haris Bin Abdullah Al Rabie said, ‘I was seated in a gathering of Al Mansour and he was by the great bridge, and Sawar the judge was with him, and Seyyid Al Himeyri prosed, ‘Allah-azwj is the One there is no resemblance for Him-azwj. He-azwj Gave you the kingdom of the world and the religion. Allah-azwj Gave you such a kingdom, there will be no declining for it, until He-azwj has almost Made you the master of China, and master of India, taken entirely, and the master of Turkey is contained upon humiliation’ – to the extent that he came upon the poem, and Al Mansour was cheerful.
فقال: سوار إن هذا والله يا أميرالمؤمنين يعطيك بلسانه ما ليس في قلبه، والله إن القوم الذين يدين بحبهم لغيركم، وإنه لينطوي على عداوتكم،
Sawar said, ‘This, by Allah-azwj, O commander of the faithful, he gives you by his tongue what isn’t in his heart. By Allah-azwj! The people are making a Religion by their love for other than you, and they are involved upon your enmity’.
فقال السيد: والله إنه لكاذب، وإنني في مدحتك لصادق، وإنه حمله الحسد إذ رآك على هذه الحال، وإن انقطاعي إليكم ومودتي لكم أهل البيت لمعرق فيها من أبوي، وإن هذا وقومه لاعداؤكم في الجاهلية والاسلام، وقد أنزل الله عزوجل على نبيه عليه الصلاة والسلام في أهل بيت هذا: (إن الذين ينادونك من وراء الحجرات أكثرهم لا يعقلون)
The Seyyid said, ‘By Allah-azwj! He is a liar, and I am truthful in your praise, and the envy has carried him upon this state, and that my cutting off to you and my cordiality for you the people of the household is for the sake of my father, and that this one and his people were your enemies during the pre-Islamic period; and Allah-azwj Mighty and Majestic has Revealed unto His-azwj Prophet-saww regarding the people of this household: Surely, those who are calling out to you from behind the chambers, most of them are not using their intellects [49:4]’.
فقال المنصور: صدقت. فقال سوار: يا أمير المؤمنين إنه يقول بالرجعة، ويتناول الشيخين بالسب والوقيعة فيهما،
Al Mansour said, ‘You speak the truth’. Sawar said, ‘O commander of the faithful! He says with the Raj’at (Return), and he takes to the two sheykhs (Abu Bakr and Umar) with the abuse and the displacement regarding them both’.
فقال السيد: أما قوله: إني أقول بالرجعة فإني أقول بذلك على ما قال الله تعالى: (ويوم نحشر من كل امة فوجا ممن يكذب بآياتنا فهم يوزعون) وقد قال في موضع آخر: (وحشرناهم فلم نغادر منهم أحدا) فعلمنا أن ههنا حشرين: أحدهما عام، والآخر خاص،
The Seyyid said, ‘As for his words that I am speaking with the Raj’at (Return), I am saying that upon what Allah-azwj the Exalted Said: And on the Day We will Gather batches from every community, from the ones who belied Our Signs, so they would be assembled in rows [27:83]. And He-azwj has Said in another place: and We will Gather them, so We will not Leave anyone of them [18:47], thus we know that over there are two Resurrections – one of them is general, and the other special.
وقال سبحانه: (ربنا أمتنا اثنتين وأحييتنا اثنتين فاعترفنا بذنوبنا فهل إلى خروج من سبيل) وقال تعالى: (فأماته الله مائة عام ثم بعثه) وقال تعالى: (ألم تر إلى الذين خرجوا من ديارهم وهم الوف حذر الموت فقال لهم الله موتوا ثم أحياهم)
The Glorious Said: Our Lord! You Made us die twice, and twice have You Given us life, so we do acknowledge our sins. So is there any way out?’ [40:11], and the Exalted Said: So Allah Caused him to die for a hundred years, then Resurrected him [2:259], and the Exalted Said: Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Said to them: “Die!” Then He Revived them [2:243].
فهذا كتاب الله تعالى، وقد قال رسول الله (صلى الله عليه وآله): (يحشر المتكبرون في صور الذر يوم القيامة) وقال (صلى الله عليه وآله): (لم يجر في بني إسرائيل شئ إلا ويكون في امتي مثله حتى الخسف والمسخ والقذف)
So, this is the Book of Allah-azwj the Exalted; and Rasool-Allah-saww has said: ‘The arrogant ones will be Resurrected in the image of the particles on the Day of Qiyamah’; and he-saww said: ‘Nothing has flowed among the children of Israel except it would happen in my-saww community the like of it, to the extent of the submerging, and the deformation, and the expulsion’.
وقال حذيفة: والله ما أبعد أن يمسخ الله عز وجل كثيرا من هذه الامة قردة وخنازير.
Huzeyfa said, ‘By Allah-azwj! It is not far that Allah-azwj Mighty and Majestic should Morph many from this community into monkeys and pigs’.
فالرجعة التي أذهب إليها ما نطق به القرآن وجاءت به السنة، وإني لاعتقد أن الله عزوجل يرد هذا – يعني سوارا – إلى الدنيا كلبا أو قردا أو خنزيرا أو ذرة، فإنه والله متجبر متكبر كافر !
Thus, the Raj’at (Return) which I go towards is what the Quran has Spoken with, and the Sunnah has come with, and I belief that Allah-azwj Mighty and Majestic will Return this one’ – meaning Sawar (the judge), ‘to the world as a dog, or as a monkey, or as a pig or a particle, for by Allah-azwj, he is tyrannous, arrogant, a Kafir!’
قال فضحك المنصور وأنشأ السيد يقول: جاثيت سوارا أبا شملة * عند الامام الحكم العادل فقال قولا خطلا كله * عند الورى الحافي والناعل ما ذب عما قلت من وصمة * في أهله بل لج في الباطل وبان للمنصور صدقي كما * قدبان كذب الانوك الجاهل يبغض ذا العرش ومن يصطفى * من رسله بالنير الفاضل وينشأ الحبر الجواد الذي * فضل بالفضل على الفاضل ويعتدي بالحكم في معشر * أدوا حقوق الرسل للراسل فبين الله تزاويقه * فصار مثل الهائم الهامل
He (the narrator) said, ‘Al Mansour laughed and the Seyyid prosed saying, ‘Sawar Abu Shamla knelt in the presence of the imam of the just decisions and he spoke erroneous words, all of it, during nakedness and bareness of the slippers, what has melted away, what shall I say about a stain in his family, but he swam in the falsehood and appeared to Al Mansour my friend, just as a lie appears in the foolish ignorant one, angering the one with the throne, and the one who sent him with the meritorious radiance and growing the generosity of the who is merited with the merits upon the meritorious ones, and exceeds with the ruling among the community, fulfilling the rights of the Rasools-as of the Sending One. So, Allah-azwj Manifested it distinctively, so he became like the foolish camel’.
فقال المنصور: كف عنه، فقال السيد: يا أمير المؤمنين البادئ أظلم، يكف عني حتى أكف عنه، فقال المنصور لسوار: قد تكلم بكلام فيه نصفة، كف عنه حتى لا يهجوك.
Al-Mansour said, ‘Stop from him’. The Seyyid said, ‘O commander of the faithful! The beginner is more unjust. He should stop from me before I stop from him’. Al-Mansour said to Sawar, ‘He has spoken with a speech wherein is fairness. Stop from him until he sets you ablaze’’.[57]
CHAPTER 16 – ARGUMENTATION OF MUSA-asws BIN JA’FAR-asws AGAINST THE RABBIS OF THE RELIGION AND THE CALIPHS, AND PART OF WHAT IS REPORTED FROM HIM-asws FROM THE SUMMARY OF THE KNOWLEDGES
1- يد، التوحيد أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٌ الْعَطَّارُ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ جَاثَلِيقٍ مِنْ جَثَالِقَةِ النَّصَارَى يُقَالُ لَهُ بُرَيْهَةُ قَدْ مَكَثَ جَاثَلِيقٌ فِي النَّصْرَانِيَّةِ سَبْعِينَ سَنَةً فَكَانَ يَطْلُبُ الْإِسْلَامَ وَ يَطْلُبُ مَنْ يَحُجُّ عَلَيْهِ مِمَّنْ يَقْرَأُ كُتُبَهُ وَ يَعْرِفُ الْمَسِيحَ بِصِفَاتِهِ وَ دَلَائِلِهِ وَ آيَاتِهِ
‘Al Tawheed’ – My father, from Ahmad Bin Idrees, and Muhammad Al Attar, from Al Ash’ary, from Ibn Hashim, from Muhammad Bin Hamad, from Al Hassan Bin Ibrahim, from Yunus, from Hisham Bin Al Hakam,
‘From a priest from the Christian priests called Bureyha who had remained a priest among the Christians for seventy years, and he was seeking Islam and seeking one who can argue against him from the ones who had read his Books and recognises the Messiah by his-as description and his-as evidence and his-as Signs.
قَالَ وَ عُرِفَ بِذَلِكَ حَتَّى اشْتَهَرَ فِي النَّصَارَى وَ الْمُسْلِمِينَ وَ الْيَهُودِ وَ الْمَجُوسِ حَتَّى افْتَخَرَتْ بِهِ النَّصَارَى وَ قَالَتْ لَوْ لَمْ يَكُنْ فِي دِينِ النَّصْرَانِيَّةِ إِلَّا بُرَيْهَةُ لَأَجْزَأَنَا وَ كَانَ طَالِباً لِلْحَقِّ وَ الْإِسْلَامِ مَعَ ذَلِكَ وَ كَانَتْ مَعَهُ امْرَأَةٌ تَخْدُمُهُ طَالَ مَكْثُهَا مَعَهُ وَ كَانَ يُسِرُّ إِلَيْهَا ضَعْفَ النَّصْرَانِيَّةِ وَ ضَعْفَ حُجَّتِهَا
He said, ‘And he was well known with that to the extent that he was publicised among the Christians, and the Muslims, and the Jews, and the Magians, until the Christians prided with him and said, ‘If there did not happen to be in the religion of Christianity except Bureyha, we would be sufficed’, and he was a seeker of the truth and Islam along with that, and with him was a woman serving with him having remained with him for long, and he was happy with her weak Christianity and her weak arguments.
قَالَ فَعَرَفَتْ ذَلِكَ مِنْهُ فَضَرَبَ بُرَيْهَةُ الْأَمْرَ ظَهْراً لِبَطْنٍ وَ أَقْبَلَ يَسْأَلُ عَنْ أَئِمَّةِ الْمُسْلِمِينَ وَ عَنْ صُلَحَائِهِمْ وَ عُلَمَائِهِمْ وَ أَهْلِ الْحِجَى مِنْهُمْ وَ كَانَ يَسْتَقْرِئُ فِرْقَةً فِرْقَةً لَا يَجِدُ عِنْدَ الْقَوْمِ شَيْئاً وَ قَالَ لَوْ كَانَتْ أَئِمَّتُكُمْ أَئِمَّةً عَلَى الْحَقِّ لَكَانَ عِنْدَكُمْ بَعْضُ الْحَقِّ فَوُصِفَ لَهُ الشِّيعَةُ وَ وُصِفَ لَهُ هِشَامُ بْنُ الْحَكَمِ
He said, ‘She knew that from him. Bureyha struck the crux of the matter and went around asking about the imams of the Muslims, and about their righteous ones and their knowledgeable ones, and the people of the proofs from them, and he was investigating sect by sect, not finding anything with the people, and he said, ‘If your imams were imams upon the truth, there would have been at least part of the truth with you’. The Shias were described to him, and Hisham Bin Al-Hakam was described to him.
فَقَالَ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ فَقَالَ لِي هِشَامٌ بَيْنَمَا أَنَا عَلَى دُكَّانِي عَلَى بَابِ الْكَرْخِ جَالِسٌ وَ عِنْدِي قَوْمٌ يَقْرَءُونَ عَلَيَّ الْقُرْآنَ فَإِذَا أَنَا بِفَوْجِ النَّصَارَى مَعَهُ مَا بَيْنَ الْقِسِّيسِينَ إِلَى غَيْرِهِمْ نَحْوٌ مِنْ مِائَةِ رَجُلٍ عَلَيْهِمُ السَّوَادُ وَ الْبَرَانِسُ وَ الْجَاثَلِيقُ الْأَكْبَرُ فِيهِمْ بُرَيْهَةُ حَتَّى نَزَلُوا حَوْلَ دُكَّانِي وَ جُعِلَ لِبُرَيْهَةَ كُرْسِيٌّ يَجْلِسُ عَلَيْهِ
Yunus Bin Abdul Rahman said, ‘Hisham said to him, ‘While I was seated at my shop at the gate of Al-Karkh and in my presence was a group reciting the Quran unto me, there was a horde of Christians with him (Bureyha) what is between the two priests to other around one hundred men, upon them being the black clothes and (priestly) hats, and the high priest Bureyha was among them, until they paused around my shop, and made a chair to be for Bureyha to be seated upon.
فَقَامَتِ الْأَسَاقِفَةُ وَ الرَّهَابِنَةُ عَلَى عِصِيِّهِمْ وَ عَلَى رُءُوسِهِمْ بَرَانِسُهُمْ فَقَالَ بُرَيْهَةُ مَا بَقِيَ فِي الْمُسْلِمِينَ أَحَدٌ مِمَّنْ يُذْكَرُ بِالْعِلْمِ بِالْكَلَامِ إِلَّا وَ قَدْ نَاظَرْتُهُ فِي النَّصْرَانِيَّةِ فَمَا عِنْدَهُمْ شَيْءٌ فَقَدْ جِئْتُ أُنَاظِرُكَ فِي الْإِسْلَامِ
The Bishops and the Rabbis stood upon their staffs, and upon their heads were their priestly hats. Bureyha said, ‘There does not remain anyone among the Muslims from the ones who can be mentioned with the knowledgeable speech except and I have debated him regarding the Christianity, but there was nothing with them, so I have come to debate you regarding Islam’.
قَالَ فَضَحِكَ هِشَامٌ فَقَالَ يَا بُرَيْهَةُ إِنْ كُنْتَ تُرِيدُ مِنِّي آيَاتٍ كَآيَاتِ الْمَسِيحِ فَلَيْسَ أَنَا بِالْمَسِيحِ وَ لَا مِثْلِهِ وَ لَا أُدَانِيهِ ذَاكَ رُوحٌ طَيِّبَةٌ خَمِيصَةٌ مُرْتَفِعَةٌ آيَاتُهُ ظَاهِرَةٌ وَ عَلَامَاتُهُ قَائِمَةٌ
He said, ‘Hisham laughed and said, ‘O Bureyha! If you want signs from me like the Signs (Miracles) of the Messiah, then I am not the Messiah, nor like him-as, nor can I be compared to him-as. That is a good spirit of high quality. His-as Signs are apparent and His-azwj marks are established’.
فَقَالَ بُرَيْهَةُ فَأَعْجَبَنِي الْكَلَامُ وَ الْوَصْفُ قَالَ هِشَامٌ إِنْ أَرَدْتَ الْحِجَاجَ فَهَاهُنَا قَالَ بُرَيْهَةُ نَعَمْ فَإِنِّي أَسْأَلُكَ مَا نِسْبَةُ نَبِيِّكُمْ هَذَا مِنَ الْمَسِيحِ نِسْبَةَ الْأَبْدَانِ قَالَ هِشَامٌ ابْنُ عَمِّ جَدِّهِ لِأُمِّهِ لِأَنَّهُ مِنْ وُلْدِ إِسْحَاقَ وَ مُحَمَّدٌ ص مِنْ وُلْدِ إِسْمَاعِيلَ
Bureyha said, ‘The speech and the description has astounded me’. Hisham said, ‘If you want the arguments, it is here’. Bureyha said, ‘Yes, I shall ask you. What is the connection of this Prophet-saww of yours from the Messiah, connection of the bodies?’ Hisham said, ‘A son of an uncle of his grandfather of his mother, because he-as is a son-as of Ishaq-as, and Muhammad-saww is from the sons-as of Ismail-as’.
قَالَ بُرَيْهَةُ وَ كَيْفَ تَنْسُبُهُ إِلَى أَبِيهِ قَالَ هِشَامٌ إِنْ أَرَدْتَ نِسْبَتَهُ عِنْدَكُمْ فَأَخْبَرْتُكُمْ وَ إِنْ أَرَدْتَ نِسْبَتَهُ عِنْدَنَا أَخْبَرْتُكَ قَالَ بُرَيْهَةُ أُرِيدُ نِسْبَتَهُ عِنْدَنَا وَ ظَنَنْتُ أَنَّهُ إِذَا نَسَبَهُ نِسْبَتَنَا أَغْلِبُهُ قُلْتُ فَانْسُبْهُ بِالنِّسْبَةِ الَّتِي نَنْسُبُهُ بِهَا
Bureyha said, ‘And how would you connect him-as to his-as father?’ Hisham said, ‘If you want his-as connection with you all, I shall inform you, and if you want his-as connection with us, I can inform you?’ Bureyha said, ‘I want his-as connection with us, and I think when you connect him, I shall overcome it, therefore connect him-as with the connection which we connect him-as with it’.
قَالَ هِشَامٌ نَعَمْ يَقُولُونَ إِنَّهُ قَدِيمٌ مِنْ قَدِيمٍ فَأَيُّهُمَا الْأَبُ وَ أَيُّهُمَا الِابْنُ قَالَ بُرَيْهَةُ الَّذِي نَزَلَ إِلَى الْأَرْضِ الِابْنُ
Hisham said, ‘Yes. They are saying he-as is ancient than ancient, so which of the two is the father and which one is the son?’ Bureyha said, ‘The one who descended to the earth is the son’.
قَالَ بُرَيْهَةُ الِابْنُ رَسُولُ الْأَبِ قَالَ هِشَامٌ إِنَّ الْأَبَ أَحْكَمُ مِنَ الِابْنِ لِأَنَّ الْخَلْقَ خَلْقُ الْأَبِ قَالَ بُرَيْهَةُ إِنَّ الْخَلْقَ خَلْقُ الْأَبِ وَ خَلْقُ الِابْنِ قَالَ هِشَامٌ مَا مَنَعَهُمَا أَنْ يَنْزِلَا جَمِيعاً كَمَا خَلَقَا إذ [إِذَا] اشْتَرَكَا قَالَ بُرَيْهَةُ كَيْفَ يَشْتَرِكَانِ وَ هُمَا شَيْءٌ وَاحِدٌ إِنَّمَا يَفْتَرِقَانِ بِالاسْمِ
Bureyha said, ‘The son is the messenger of the father’. Hisham said, ‘The father is wiser than the son, because the creation, is a creation of the father’. Bureyha said, ‘The creation is the creation of the father and the creation of the son’. Hisham said, ‘What prevented them to both come down together just as they had participated in the creation?’ Bureyha said, ‘How can they be participants when they are both one thing? But, they are separated by the name’.
قَالَ هِشَامٌ إِنَّمَا يَجْتَمِعَانِ بِالاسْمِ قَالَ بُرَيْهَةُ جَهْلٌ هَذَا الْكَلَامُ قَالَ هِشَامٌ عُرْفٌ هَذَا الْكَلَامُ قَالَ بُرَيْهَةُ إِنَّ الِابْنَ مُتَّصِلٌ بِالْأَبِ قَالَ هِشَامٌ إِنَّ الِابْنَ مُنْفَصِلٌ مِنَ الْأَبِ قَالَ بُرَيْهَةُ هَذَا خِلَافُ مَا يَعْقِلُهُ النَّاسُ قَالَ هِشَامٌ إِنْ كَانَ مَا يَعْقِلُهُ النَّاسُ شَاهِداً لَنَا وَ عَلَيْنَا فَقَدْ غَلَبْتُكَ لِأَنَّ الْأَبَ كَانَ وَ لَمْ يَكُنِ الِابْنُ فَتَقُولُ هَكَذَا يَا بُرَيْهَةُ قَالَ لَا مَا أَقُولُ هَكَذَا
Hisham said, ‘But rather they are both together with the name’. Bureyha said, ‘This speech is ignorance’. Hisham said, This speech is understandable. Bureyha said, ‘The son is connected with the father’. Hisham said, ‘The son is detached from the father’. Bureyha said, ‘This is opposite to what the people understand’. Hisham said, ‘If what the people were understanding is a witness for us and against us, so I have overcome you, because the father existed and the son did not exist. Are you saying like this, O Bureyha?’ He said, ‘No, I am not saying like this.
قَالَ فَلِمَ اسْتَشْهَدْتَ قَوْماً لَا تَقْبَلُ شَهَادَتَهُمْ لِنَفْسِكَ قَالَ بُرَيْهَةُ إِنَّ الْأَبَ اسْمٌ وَ الِابْنَ اسْمٌ بِقُدْرَةِ الْقَدِيمِ قَالَ هِشَامٌ الِاسْمَانِ قَدِيمَانِ كَقِدَمِ الْأَبِ وَ الِابْنِ قَالَ بُرَيْهَةُ لَا وَ لَكِنَّ الْأَسْمَاءَ مُحْدَثَةٌ قَالَ فَقَدْ جَعَلْتَ الْأَبَ ابْناً وَ الِابْنَ أَباً إِنْ كَانَ الِابْنُ أَحْدَثَ هَذِهِ الْأَسْمَاءَ دُونَ الْأَبِ فَهُوَ الْأَبُ وَ إِنْ كَانَ الْأَبُ أَحْدَثَ هَذِهِ الْأَسْمَاءَ فَهُوَ الِابْنُ وَ الِابْنُ أَبٌ وَ لَيْسَ هَاهُنَا ابْنٌ
He said, ‘Then why did you keep people as witnesses what you are not accepting their testimonies?’ Bureyha said, ‘The father is a name, and the son is a name, by the Determination of the Ancient One’. Hisham said, ‘The two names are both ancient, like the ancientness of the father and the son?’ Bureyha said, ‘No, but the names are an occurrence’. He said, ‘So you make the father as a son, and the son as a father, if the son brought these names into being besides the father, so he is the father; and if it was the father who brought these names into being, then he is the son, and the son, father, and there isn’t a son over here’.
قَالَ بُرَيْهَةُ إِنَّ الِابْنَ اسْمٌ لِلرُّوحِ حِينَ نَزَلَتْ إِلَى الْأَرْضِ قَالَ هِشَامٌ فَحِينَ لَمْ تَنْزِلْ إِلَى الْأَرْضِ فَاسْمُهَا مَا هُوَ قَالَ بُرَيْهَةُ فَاسْمُهَا ابْنٌ نَزَلَتْ أَوْ لَمْ تَنْزِلْ قَالَ هِشَامٌ فَقَبْلَ النُّزُولِ هَذِهِ الرُّوحُ اسْمُهَا كُلُّهَا وَاحِدَةٌ أَوْ اسْمُهَا اثْنَانِ قَالَ بُرَيْهَةُ هِيَ كُلُّهَا وَاحِدَةٌ رُوحٌ وَاحِدَةٌ
Bureyha said, ‘The son is a name of the Spirit when he descended to the earth’. Hisham said, ‘So, when he had not descended to the earth, what was its name?’ Bureyha said, ‘Its name was ‘son’ descended or not descended’. Hisham said, ‘Before the descent of this Spirit, all its names were one, or its names were two?’ Bureyha said, ‘All these are one, one Spirit’.
قَالَ رَضِيتَ أَنْ تَجْعَلَ بَعْضَهَا ابْناً وَ بَعْضَهَا أَباً قَالَ بُرَيْهَةُ لَا لِأَنَّ اسْمَ الْأَبِ وَ اسْمَ الِابْنِ وَاحِدٌ قَالَ هِشَامٌ فَالابْنُ أَبُو الْأَبِ وَ الْأَبُ أَبُو الِابْنِ فَالْأَبُ وَ الِابْنُ وَاحِدٌ قَالَ الْأَسَاقِفَةُ بِلِسَانِهَا لِبُرَيْهَةَ مَا مَرَّ بِكَ مِثْلُ ذَا قَطُّ تَقُومُ فَتَحَيَّرَ بُرَيْهَةُ وَ ذَهَبَ يَقُومُ فَتَعَلَّقَ بِهِ هِشَامٌ قَالَ مَا يَمْنَعُكَ مِنَ الْإِسْلَامِ أَ فِي قَلْبِكَ حَزَازَةٌ فَقُلْهَا وَ إِلَّا سَأَلْتُكَ عَنِ النَّصْرَانِيَّةِ مَسْأَلَةً وَاحِدَةً تَبِيتُ عَلَيْهَا لَيْلَتَكَ هَذِهِ فَتُصْبِحُ وَ لَيْسَتْ لَكَ هِمَّةٌ غَيْرِي
He said, ‘Are you pleased to make part of it as son and part of it father?’ Bureyha said, ‘No, because the name father and the name son is one’. Hisham said, ‘The Bishops said by their tongues to Bureyha, ‘None has passed by you the likes of that, at all. Arise!’ Bureyha was confused and went to stand up, but Hisham caught up with him and said, ‘What prevents you from Islam? Is there any hatred in your heart, then say it, or else I shall ask you about the Christianity, one issue, you can spend this night of yours over it, and in the morning there will be nor worry for you apart from me?’
قَالَتِ الْأَسَاقِفَةُ لَا تُرِدْ هَذِهِ الْمَسْأَلَةَ لَعَلَّهَا تُشْكِلُ قَالَ بُرَيْهَةُ قُلْهَا يَا أَبَا الْحَكَمِ قَالَ هِشَامٌ أَ فَرَأَيْتَكَ الِابْنُ يَعْلَمُ مَا عِنْدَ الْأَبِ قَالَ نَعَمْ قَالَ أَ فَرَأَيْتَكَ الْأَبُ يَعْلَمُ كُلَّ مَا عِنْدَ الِابْنِ قَالَ نَعَمْ قَالَ أَ فَرَأَيْتَكَ تُخْبِرُ عَنِ الِابْنِ أَ يَقْدِرُ عَلَى كُلِّ مَا يَقْدِرُ عَلَيْهِ الْأَبُ قَالَ نَعَمْ قَالَ أَ فَرَأَيْتَكَ عَنِ الْأَبِ أَ يَقْدِرُ عَلَى كُلِّ مَا يَقْدِرُ عَلَيْهِ الِابْنُ قَالَ نَعَمْ
The Bishops said, ‘Do not answer this question, perhaps it would develop. Bureyha said, ‘Say it, O Abu Al Hakam’. Hisham said, ‘Is it your view of the son knowing what is with the father?’ He said, ‘Yes’. He said, ‘Is it your view of the father knowing what is with the son?’ He said, ‘Yes’. He said, ‘Is it your view about the son, is he able upon all that the father is able upon?’ He said, ‘Yes’. He said, ‘Is it your view about the father, is he able upon all that the son is able upon?’ He said, ‘Yes’.
قَالَ فَكَيْفَ يَكُونُ وَاحِدٌ مِنْهُمَا ابْنَ صَاحِبِهِ وَ هُمَا مُتَسَاوِيَانِ وَ كَيْفَ يَظْلِمُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ قَالَ بُرَيْهَةُ لَيْسَ مِنْهُمَا ظُلْمٌ قَالَ هِشَامٌ مِنَ الْحَقِّ بَيْنَهُمَا أَنْ يَكُونَ الِابْنُ أَبَ الْأَبِ وَ الْأَبُ ابْنَ الِابْنِ بِتْ عَلَيْهَا يَا بُرَيْهَةُ وَ افْتَرَقَ النَّصَارَى وَ هُمْ يَتَمَنَّوْنَ أَنْ لَا يَكُونُوا رَأَوْا هِشَاماً وَ لَا أَصْحَابَهُ قَالَ
He said, ‘Then how can one of them be a son of his companion, and they are both the same? And how can each one of them be unjust to his companion?’ Bureyha said, ‘There is no injustice from them’. Hisham said, ‘From the Truth between them is that the son would happen to be a father of the father, and the father a son of the son. Spend the night over it, O Bureyha!’ And the Christians dispersed, and they wished that they would not happen to see Hisham nor his companions.
فَرَجَعَ بُرَيْهَةُ مُغْتَمّاً مُهْتَمّاً حَتَّى صَارَ إِلَى مَنْزِلِهِ فَقَالَتِ امْرَأَتُهُ الَّتِي تَخْدُمُهُ مَا لِي أَرَاكَ مُهْتَمّاً مُغْتَمّاً فَحَكَى لَهَا الْكَلَامَ الَّذِي كَانَ بَيْنَهُ وَ بَيْنَ هِشَامٍ فَقَالَتْ لِبُرَيْهَةَ وَيْحَكَ أَ تُرِيدُ أَنْ تَكُونَ عَلَى حَقٍّ أَوْ عَلَى بَاطِلٍ قَالَ بُرَيْهَةُ بَلْ عَلَى الْحَقِّ فَقَالَتْ لَهُ أَيْنَمَا وَجَدْتَ الْحَقَّ فَمِلْ إِلَيْهِ وَ إِيَّاكَ وَ اللَّجَاجَةَ فَإِنَّ اللَّجَاجَةَ شَكٌّ وَ الشَّكُّ شُؤْمٌ وَ أَهْلُهُ فِي النَّارِ
He said, ‘Bureyha returned to his house, gloomy, attentive. His wife, who used to serve him, said, ‘What is the matter? I see you are concerned, gloomy?’ He related the speech to her which had happened between him and Hisham. She said to Bureyha, ‘Woe be unto you! Do you want to be upon truth or upon falsehood?’ Bureyha said, ‘But, upon the truth’. She said to him, ‘Wherever you find the truth, incline towards it, and beware of the arguments for the arguments are a doubt, and the doubt is inauspicious, and its people are in the Fire’.
قَالَ فَصَوَّبَ قَوْلَهَا وَ عَزَمَ عَلَى الْغُدُوِّ عَلَى هِشَامٍ قَالَ فَغَدَا إِلَيْهِ وَ لَيْسَ مَعَهُ أَحَدٌ مِنْ أَصْحَابِهِ فَقَالَ يَا هِشَامُ أَ لَكَ مَنْ تَصْدُرُ عَنْ رَأْيِهِ فَتَرْجِعُ إِلَى قَوْلِهِ وَ تَدِينُ بِطَاعَتِهِ قَالَ هِشَامٌ نَعَمْ يَا بُرَيْهَةُ قَالَ وَ مَا صِفَتُهُ
He said, ‘He deemed her words as correct and determined upon going to Hisham the next morning. He went to him and there wasn’t anyone from his companions with him, and he said, ‘O Hisham! Is there one for you implement his view and you refer to his words and make a religion by obeying him?’ Hisham said, ‘Yes, O Bureyha’. He said, ‘And what is his description?’ Hisham said, ‘Regarding his lineage or his Religion?’ He said, ‘Regarding both, description of his lineage and description of his Religion’.
قَالَ هِشَامٌ فِي نَسَبِهِ أَوْ دِينِهِ قَالَ فِيهِمَا جَمِيعاً صِفَةِ نَسَبِهِ وَ صِفَةِ دِينِهِ قَالَ هِشَامٌ أَمَّا النَّسَبُ خَيْرُ الْأَنْسَابِ رَأْسُ الْعَرَبِ وَ صَفْوَةُ قُرَيْشٍ وَ فَاضِلُ بَنِي هَاشِمٍ كُلُّ مَنْ نَازَعَهُ فِي نَسَبِهِ وَجَدَهُ أَفْضَلَ مِنْهُ لِأَنَّ قُرَيْشاً أَفْضَلُ الْعَرَبِ وَ بَنُو هَاشِمٍ أَفْضَلُ قُرَيْشٍ وَ أَفْضَلُ بَنِي هَاشِمٍ خَاصُّهُمْ وَ دَيِّنُهُمْ وَ سَيِّدُهُمْ وَ كَذَلِكَ وَلَدُ السَّيِّدِ أَفْضَلُ مِنْ وَلَدِ غَيْرِهِ وَ هَذَا مِنْ وُلْدِ السَّيِّدِ
Hisham said, ‘As for the lineage, it is the best of the lineages. He is the head of the Arabs and elite of Quraysh, and meritorious of the Clan of Hashim-asws. Every on who disputes him regarding his lineage and his grandfather, he is better than him, because Quraysh are the superior Arabs, and the Clan of Hashim-asws is the superior (clan of) Quraysh, and the most superior of the Clan of Hashim-asws is their special one, and their most religious one, and their chief, and like that is a son of the chief is more superior than a son of someone else, and this one is a son of the chief’.
قَالَ فَصِفْ دِينَهُ قَالَ هِشَامٌ شَرَائِعَهُ أَوْ صِفَةَ بَدَنِهِ وَ طَهَارَتِهِ قَالَ صِفَةَ بَدَنِهِ وَ طَهَارَتِهِ قَالَ هِشَامٌ مَعْصُومٌ فَلَا يَعْصِي وَ سَخِيٌّ فَلَا يَبْخَلُ وَ شُجَاعٌ فَلَا يَجْبُنُ وَ مَا اسْتُودِعَ مِنَ الْعِلْمِ فَلَا يَجْهَلُ حَافِظٌ لِلدِّينِ قَائِمٌ بِمَا فُرِضَ عَلَيْهِ مِنْ عِتْرَةِ الْأَنْبِيَاءِ وَ جَامِعُ عِلْمِ الْأَنْبِيَاءِ
He said: Describe his religion. Hisham said, ‘His Laws or a description of his body and his cleanliness?’ He said, ‘Describe his body and his cleanliness. Hisham said, ‘An Infallible, so he does not disobey, and generous so he is not stingy, and brave so he is not a coward, and whatever is deposited from the knowledge so he is not ignorant, a preserver of the Religion standing with what is Obligated upon him from the offspring of the Prophets-as and has the comprehensive knowledge of the Prophets-as.
يَحْلُمُ عِنْدَ الْغَضَبِ وَ يُنْصِفُ عِنْدَ الظُّلْمِ وَ يُعِينُ عِنْدَ الرِّضَا وَ يُنْصِفُ مِنَ الْعَدُوِّ وَ الْوَلِيِّ وَ لَا يَسْأَلُكَ شَطَطاً فِي عَدُوِّهِ وَ لَا يَمْنَعُ إِفَادَةَ وَلِيِّهِ يَعْمَلُ بِالْكِتَابِ وَ يُحَدِّثُ بِالْأُعْجُوبَاتِ مِنْ أَهْلِ الطَّهَارَاتِ يَحْكِي قَوْلَ الْأَئِمَّةِ الْأَصْفِيَاءِ لَمْ يُنْقَضْ لَهُ حُجَّةٌ وَ لَمْ يجعل [يَجْهَلْ] مَسْأَلَةً يُفْتِي فِي كُلِّ سَنَةٍ وَ يَجْلُو كُلَّ مُدْلَهِمَّةٍ
He is forbearing during the anger, and does justice to the injustice, and supportive during the pleasure, and he does justice to the enemy and the friend, and he does not ask for an enormity regarding his enemies, nor does he prevent any benefit to his friends. He acts by the Book, and he narrates with the answers from the people of cleanliness, relating the words of the wise Imams-asws. No argument breaks him and he does not make an issue, issuing verdicts during every year and makes every darkness to shine’.
قَالَ بُرَيْهَةُ وَصَفْتَ الْمَسِيحَ فِي صِفَاتِهِ وَ أَثْبَتَّهُ بِحُجَجِهِ وَ آيَاتِهِ إِلَّا أَنَّ الشَّخْصَ بَائِنٌ عَنْ شَخْصِهِ وَ الْوَصْفَ قَائِمٌ بِوَصْفِهِ فَإِنْ يَصْدُقِ الْوَصْفُ نُؤْمِنُ بِالشَّخْصِ
Bureyha said, ‘You have described the Messiah-as in his-as description, and affirmed him-as with his-as arguments and his-as signs except that the person tends to appear from his personality, and the description stands with his description. If you are true in your description, we shall believe in the person’.
قَالَ هِشَامٌ إِنْ تُؤْمِنْ تَرْشُدْ وَ إِنْ تَتَّبِعِ الْحَقَّ لَا تُؤَنَّبْ
Hisham said, ‘If you were to believe, you will be rightly guided, and if you pursue the truth, you will come across it’.
ثُمَّ قَالَ هِشَامٌ يَا بُرَيْهَةُ مَا مِنْ حُجَّةٍ أَقَامَهَا اللَّهُ عَلَى أَوَّلِ خَلْقِهِ إِلَّا أَقَامَهَا فِي وَسَطِ خَلْقِهِ وَ آخِرِ خَلْقِهِ فَلَا تَبْطُلُ الْحُجَجُ وَ لَا تَذْهَبُ الْمِلَلُ وَ لَا تَذْهَبُ السُّنَنُ
Then Hisham said, ‘O Bureyha! There is no Argument Allah-azwj Established upon the first of His-azwj creatures, except He-azwj Established it in the middle of His-azwj creatures, and the last of His-azwj creatures, therefore neither will the Arguments be invalidated nor will the religions go away nor will the Sunnah go away’.
قَالَ بُرَيْهَةُ مَا أَشْبَهَ هَذَا بِالْحَقِّ وَ أَقْرَبَهُ بِالصِّدْقِ هَذِهِ صِفَةُ الْحُكَمَاءِ يُقِيمُونَ مِنَ الْحُجَّةِ مَا يَنْفُونَ بِهِ الشُّبْهَةَ قَالَ هِشَامٌ نَعَمْ
Bureyha said, ‘How resembling this is with the Truth and with the truthfulness! This is a description of the wise ones establishing from the arguments what they deny the suspicions with’. Hisham said, ‘Yes’.
فَارْتَحَلَا حَتَّى أَتَيَا الْمَدِينَةَ وَ الْمَرْأَةُ مَعَهُمَا وَ هُمَا يُرِيدَانِ أَبَا عَبْدِ اللَّهِ ع فَلَقِيَا مُوسَى بْنَ جَعْفَرٍ ع فَحَكَى لَهُ هِشَامٌ الْحِكَايَةَ فَلَمَّا فَرَغَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع يَا بُرَيْهَةُ كَيْفَ عِلْمُكَ بِكِتَابِكَ قَالَ أَنَا بِهِ عَالِمٌ قَالَ كَيْفَ ثِقَتُكَ بِتَأْوِيلِهِ قَالَ مَا أَوْثَقَنِي بِعِلْمِي بِهِ
They both departed until they came to Al-Medina, and the woman was with them and they were intending Abu Abdullah-asws, but they came across Musa Bin Ja’far-asws, so Hisham related the narration to him-asws. When he finished, Musa Bin Ja’far-asws said: ‘O Bureyha! How is your knowledge of your Book?’ He said, ‘I am knowledgeable with it’. How is your certainty with its interpretation?’ He said, ‘Whatever I am certain with my knowledge of it’.
قَالَ فَابْتَدَأَ مُوسَى ع يَقْرَأُ الْإِنْجِيلَ قَالَ بُرَيْهَةُ وَ الْمَسِيحُ لَقَدْ كَانَ يَقْرَؤُهَا هَكَذَا وَ مَا قَرَأَ هَذِهِ الْقِرَاءَةَ إِلَّا الْمَسِيحُ
He (the narrator) said, ‘Musa Bin Ja’far-asws initiated by reciting the Evangel. Bureyha said, ‘And the Messiah-as used to recite it like that, and no one recited this recitation except the Messiah-as’.
قَالَ بُرَيْهَةُ إِيَّاكَ كُنْتُ أَطْلُبُ مُنْذُ خَمْسِينَ سَنَةً أَوْ مِثْلَكَ
Bureyha said, ‘You-asws are the one I was seeking since (the last) fifty years, or the like of you-asws’.
قَالَ فَآمَنَ وَ حَسُنَ إِيمَانُهُ وَ آمَنَتِ الْمَرْأَةُ وَ حَسُنَ إِيمَانُهَا قَالَ فَدَخَلَ هِشَامٌ وَ بُرَيْهَةُ وَ الْمَرْأَةُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَحَكَى هِشَامٌ الْحِكَايَةَ وَ الْكَلَامَ الَّذِي جَرَى بَيْنَ مُوسَى ع وَ بُرَيْهَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ
He (the narrator) said, ‘He believed, and his Eman was good, and the woman believed and her Eman was good. Hisham and Bureyha and the woman entered to see Abu Abdullah-asws. Hisham related the narration and the speech which flowed between Musa-asws and Bureyha. Abu Abdullah-asws said: ‘Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’.
قَالَ بُرَيْهَةُ جُعِلْتُ فِدَاكَ أَنَّى لَكُمُ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ كُتُبُ الْأَنْبِيَاءِ قَالَ هِيَ عِنْدَنَا وِرَاثَةٌ مِنْ عِنْدِهِمْ نَقْرَؤُهَا كَمَا قَرَءُوهَا وَ نَقُولُهَا كَمَا قَالُوهَا إِنَّ اللَّهَ لَا يَجْعَلُ حُجَّةً فِي أَرْضِهِ يُسْأَلُ عَنْ شَيْءٍ فَيَقُولُ لَا أَدْرِي
Bureyha said, ‘May I be sacrificed for you-asws! Currently, where is the Torah, and the Evangel, and the Books of the Prophets-as?’ He-asws said: ‘These are with us-asws, and inheritance from them-as. We-asws read these just as they-as were reciting these, and we-asws say it just as they-as were saying it. Verily Allah-azwj does not Make a Divine Authority in His-azwj earth one who is asked about something, so he would be saying, ‘I don’t know’’.
فَلَزِمَ بُرَيْهَةُ أَبَا عَبْدِ اللَّهِ ع حَتَّى مَاتَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ لَزِمَ مُوسَى بْنَ جَعْفَرٍ ع حَتَّى مَاتَ فِي زَمَانِهِ فَغَسَّلَهُ وَ كَفَّنَهُ بِيَدِهِ
Bureyha adhered with Abu Abdullah-asws until Abu Abdullah-asws passed away, then he adhered with Musa-asws Bin Ja’far-asws he died during his-asws era, and he-asws washed him and enshrouded him by his-asws hands’.
وَ قَالَ هَذَا حَوَارِيٌّ مِنْ حَوَارِيِّ الْمَسِيحِ يَعْرِفُ حَقَّ اللَّهِ عَلَيْهِ فَتَمَنَّى أَكْثَرُ أَصْحَابِهِ أَنْ يَكُونُوا مِثْلَهُ
And he-asws said: ‘This is a disciple from the disciples of the Messiah-as, recognising the Right of Allah-azwj upon him, and I-asws wish more of his companions would become like him’’.[58]
2- ف، تحف العقول مِنْ كَلَامِ مُوسَى بْنِ جَعْفَرٍ ع مَعَ الرَّشِيدِ فِي خَبَرٍ طَوِيلٍ ذَكَرْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ إِلَيْهِ دَخَلَ إِلَيْهِ وَ قَدْ عَمَدَ عَلَى الْقَبْضِ عَلَيْهِ لِأَشْيَاءَ كُذِبَتْ عَلَيْهِ عِنْدَهُ فَأَخْرَجَ طُومَاراً طَوِيلًا فِيهِ مَذَاهِبُ وَ شُنْعَةٌ نَسَبَهَا إِلَى شِيعَتِهِ فَقَرَأَهُ ثُمَّ قَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ أَهْلُ بَيْتٍ مُنِينَا بِالتَّقَوُّلِ عَلَيْنَا وَ رَبُّنَا غَفُورٌ سَتُورٌ أَبَى أَنْ يَكْشِفَ أَسْرَارَ عِبَادِهِ إِلَّا فِي وَقْتِ مُحَاسَبَتِهِ يَوْمَ لا يَنْفَعُ مالٌ وَ لا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
‘Tuhaf Al Uqoul’ – From a Speech of Musa-asws Bin Ja’far-asws with (Caliph) Al Rasheed in a lengthy Hadeeth, we are mentioning from it the subject needed to it: – ‘He-asws went to him, and he had deliberated upon the seizing upon him-asws of the things which had been belied upon him-asws in his presence. He brought out a long scroll wherein were the ugly doctrines attributed to his-asws Shias. He-asws read it, then said to him: ‘O commander of the faithful! We-asws are the People-asws of the Household. We-asws tend to be Tested with the words spoken against us-asws, and our-asws Lord is Forgiving, Veiling. He-azwj Refuses to Uncover the secrets of His-azwj servants except during the time of His-azwj Reckoning, a Day neither will wealth benefit nor sons, except one who come to Allah-azwj with a sound heart’.
ثُمَّ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنِ النَّبِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ الرَّحِمُ إِذَا مَسَّتِ الرَّحِمَ اضْطَرَبَتْ ثُمَّ سَكَنَتْ فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ تَمَسَّ رَحِمِي رَحِمَهُ وَ يُصَافِحَنِي فَعَلَ
Then he-asws said: ‘My-asws father-asws narrated to me-asws, from his-asws father-asws, from Ali-asws, from the Prophet-saww: ‘The kinship when it touches the kinship, it stirs then settles down. If you were to see Amir Al-Momineen-asws, his-asws kinship touching my-saww kinship and he-asws shakes my-saww hand, do so’.
فَتَحَوَّلَ عِنْدَ ذَلِكَ عَنْ سَرِيرِهِ وَ مَدَّ يَمِينَهُ إِلَى مُوسَى فَأَخَذَهُ بِيَمِينِهِ ثُمَّ ضَمَّهُ إِلَى صَدْرِهِ فَاعْتَنَقَهُ وَ أَقْعَدَهُ عَنْ يَمِينِهِ وَ قَالَ أَشْهَدُ أَنَّكَ صَادِقٌ وَ أَبُوكَ صَادِقٌ وَ جَدُّكَ صَادِقٌ وَ رَسُولُ اللَّهِ ص صَادِقٌ وَ لَقَدْ دَخَلْتَ وَ أَنَا أَشَدُّ النَّاسِ عَلَيْكَ حَنَقاً وَ غَضَباً لِمَا رُقِيَ إِلَيَّ فِيكَ فَلَمَّا تَكَلَّمْتَ بِمَا تَكَلَّمْتَ وَ صَافَحْتَنِي سُرِّيَ عَنِّي وَ تَحَوَّلَ غَضَبِي عَلَيْكَ رِضًا وَ سَكَتَ سَاعَةً
At that, he turned from his thrones and extended his hand towards Musa-asws, and grabbed him-asws with his right hand, then pressed him-asws to his chest, and hugged him-asws and seated him-asws on his right, and said, ‘I testify that you-asws are truthful, and your-asws father-asws is truthful, and your-asws grandfather-asws is truthful, and Rasool-Allah-saww is truthful. You-asws had entered and I was the most severe of the people upon you-asws of rage and anger due to what was raised to me regarding you-asws. But, when you-asws spoke with what you-asws spoke and shook my hand, it subsided from me and my anger upon you-asws transformed into pleasure’.
ثُمَّ قَالَ لَهُ أُرِيدُ أَنْ أَسْأَلَكَ عَنِ الْعَبَّاسِ وَ عَلِيٍّ بِمَا صَارَ عَلِيٌّ أَوْلَى بِمِيرَاثِ رَسُولِ اللَّهِ ص مِنَ الْعَبَّاسِ وَ الْعَبَّاسُ عَمُّ رَسُولِ اللَّهِ ص وَ صِنْوُ أَبِيهِ
And he was silent for a while, then said to him-asws, ‘I want to ask you-asws about Al Abbas and Ali-asws with what did Ali-asws come to be foremost with the inheritance of Rasool-Allah-saww than Al Abbas, and Al Abbas was an uncle of Rasool-Allah-saww and a brother of his-saww father-as?’
فَقَالَ لَهُ مُوسَى أَعْفِنِي قَالَ لَا وَ اللَّهِ لَا أَعْفَيْتُكَ فَأَجِبْنِي قَالَ فَإِنْ لَمْ تُعْفِنِي فَأَمِّنِّي قَالَ أَمَّنْتُكَ
Musa-asws said to him: ‘Excuse me’. He said, ‘No, by Allah-azwj, I will not excuse you-asws! Answer me’. He-asws, ‘Since you are not excusing me-asws, then grant me-asws safety’. He said, ‘I grant you-asws safety’.
قَالَ إِنَّ النَّبِيَّ ص لَمْ يُوَرِّثْ مَنْ قَدَرَ عَلَى الْهِجْرَةِ فَلَمْ يُهَاجِرْ إِنَّ أَبَاكَ الْعَبَّاسَ آمَنَ وَ لَمْ يُهَاجِرْ وَ إِنَّ عَلِيّاً آمَنَ وَ هَاجَرَ وَ قَالَ اللَّهُ الَّذِينَ آمَنُوا وَ لَمْ يُهاجِرُوا ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهاجِرُوا
He-asws said: ‘The Prophet-saww did not let inherit the one who was able upon the Emigration but did not emigrate. Your father Al-Abbas believed and did not emigrate, and Ali-asws believed and did emigrate, and Allah-azwj Said: and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate [8:72].
فَالْتَمَعَ لَوْنُ هَارُونَ وَ تَغَيَّرَ وَ قَالَ مَا لَكُمْ لَا تَنْسُبُونَ إِلَى عَلِيٍّ وَ هُوَ أَبُوكُمْ وَ تَنْسُبُونَ إِلَى رَسُولِ اللَّهِ ص وَ هُوَ جَدُّكُمْ
The colour of Haroun reddened and changes, and he said, ‘What is the matter with you-asws (Imams-asws) are not linking to Ali-asws and he-asws is your-asws father-asws, and are linking to Rasool-Allah-saww and he-saww is your-asws grandfather-saww?’
فَقَالَ مُوسَى ع إِنَّ اللَّهَ نَسَبَ الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ إِلَى خَلِيلِهِ إِبْرَاهِيمَ بِأُمِّهِ مَرْيَمَ الْبِكْرِ الْبَتُولِ الَّتِي لَمْ يَمَسَّهَا بَشَرٌ فِي قَوْلِهِ تَعَالَى وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ وَ أَيُّوبَ وَ يُوسُفَ وَ مُوسى وَ هارُونَ وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ وَ زَكَرِيَّا وَ يَحْيى وَ عِيسى وَ إِلْياسَ كُلٌّ مِنَ الصَّالِحِينَ
Musa-asws said: ‘Allah-azwj Linked the Messiah Isa-as Bin Maryam-as to His-azwj Friend Ibrahim-as by his-as mother-as the virgin, the chaste who was not touched by any mortal, in the Words of the Exalted: and from his offspring Dawood, and Suleyman, and Ayoub, and Yusuf, and Musa, and Haroun, and like that We Recompense the good doers [6:84] And Zakariya, and Yahya, and Isa, and Ilyas –all were from the righteous ones [6:85].
فَنَسَبَهُ بِأُمِّهِ وَحْدَهَا إِلَى خَلِيلِهِ إِبْرَاهِيمَ كَمَا نَسَبَ دَاوُدَ وَ سُلَيْمَانَ وَ أَيُّوبَ وَ يُوسُفَ وَ مُوسَى وَ هَارُونَ بِآبَائِهِمْ وَ أُمَّهَاتِهِمْ فَضِيلَةً لِعِيسَى وَ مَنْزِلَةً رَفِيعَةً بِأُمِّهِ وَحْدَهَا وَ ذَلِكَ قَوْلُهُ تَعَالَى فِي قِصَّةِ مَرْيَمَ إِنَّ اللَّهَ اصْطَفاكِ وَ طَهَّرَكِ وَ اصْطَفاكِ عَلى نِساءِ الْعالَمِينَ بِالْمَسِيحِ مِنْ غَيْرِ بَشَرٍ
He-azwj Linked him-as with his-as mother-as to His-azwj Friend Ibrahim-as, just as He-azwj Linked Dawood-as, and Suleyman-as, and Ayoub-as, and Yunus-as, and Musa-as, and Haroun-as with their-as forefathers and their-as foremothers, as a merit for Isa-as and the lofty status of his-as mother-as and her-as rank, and these are the Words of the Exalted in the story of Maryam-as: ‘Allah has Chosen you and Purified you and Chosen you above the women of the worlds’ [3:42], with the Messiah-as from without a mortal.
وَ كَذَلِكَ اصْطَفَى رَبُّنَا فَاطِمَةَ ع وَ طَهَّرَهَا وَ فَضَّلَهَا عَلَى نِسَاءِ الْعَالَمِينَ بِالْحَسَنِ وَ الْحُسَيْنِ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ
And similar to that, our-asws Lord-azwj Chose Fatima-asws and Purified her-asws and Merited her-asws over the women of the worlds by Al-Hassan-asws and Al-Husayn-asws, Chiefs of the youth of the inhabitants of the Paradise’.
فَقَالَ لَهُ هَارُونُ وَ قَدِ اضْطَرَبَ وَ سَاءَهُ مَا سَمِعَ مِنْ أَيْنَ قُلْتُمْ الْإِنْسَانُ يَدْخُلُهُ الْفَسَادُ مِنْ قِبَلِ النِّسَاءِ وَ مِنْ قِبَلِ الْآبَاءِ لِحَالِ الْخُمُسِ الَّذِي لَمْ يَدْفَعْ إِلَى أَهْلِهِ
Haroun said to him-asws, and he was troubled and distressed at what he heard, ‘From where are you-asws saying, the human being is such that the mischief enters him from the direction of the woman, and from the direction of the fathers due to the state of the Khums which is not handed over to its rightful ones?’
فَقَالَ مُوسَى ع هَذِهِ مَسْأَلَةٌ مَا سَأَلَ عَنْهَا أَحَدٌ مِنَ السَّلَاطِينِ غَيْرُكَ أَمِيرَ الْمُؤْمِنِينَ وَ لَا تَيْمٌ وَ لَا عَدِيٌّ وَ لَا بَنُو أُمَيَّةَ وَ لَا سُئِلَ عَنْهَا أَحَدٌ مِنْ آبَائِي فَلَا تَكْشِفْنِي عَنْهَا
Musa-asws said: ‘This is an issue which no one from the ruling authorities has asked, apart from you, O commander of the faithful, nor (the tribes of) Taym, nor Adayy, nor the clan of Umayya, nor was it asked about anyone from my-asws forefathers-asws, therefore do not uncover from it’.
قَالَ فَإِنَّ الزَّنْدَقَةَ قَدْ كَثُرَتْ فِي الْإِسْلَامِ وَ هَؤُلَاءِ الزَّنَادِقَةُ الَّذِينَ يَرْفَعُونَ إِلَيْنَا فِي الْأَخْبَارِ هُمُ الْمَنْسُوبُونَ إِلَيْكُمْ فَمَا الزِّنْدِيقُ عِنْدَكُمْ أَهْلَ الْبَيْتِ
He said, ‘But the atheists have become abundant in Al-Islam, and these atheists are raising to us regarding the Ahadeeth attributed to you (Imams-asws). What is an atheist is in your-asws presence, People-asws of the Household?’
فَقَالَ ع الزِّنْدِيقُ هُوَ الرَّادُّ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ هُمُ الَّذِينَ يُحَادُّونَ اللَّهَ وَ رَسُولَهُ قَالَ اللَّهُ لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ وَ لَوْ كانُوا آباءَهُمْ أَوْ أَبْناءَهُمْ أَوْ إِخْوانَهُمْ أَوْ عَشِيرَتَهُمْ إِلَى آخِرِ الْآيَةِ وَ هُمُ الْمُلْحِدُونَ عَدَلُوا عَنِ التَّوْحِيدِ إِلَى الْإِلْحَادِ
He-asws said: ‘The atheist, he is the one who is the rebels against Allah-azwj and against His-azwj Rasool-saww, and they are those who are opposing Allah-azwj and His-azwj Rasool-saww. Allah-azwj Said: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool, and even though they may be their fathers, or their sons, or their brothers, or their clan. [58:22] – up to the end of the Verse, and they are the renegades turning away from the Tawheed to the apostasy’.
فَقَالَ هَارُونُ أَخْبِرْنِي عَنْ أَوَّلِ مَنْ أَلْحَدَ وَ تَزَنْدَقَ فَقَالَ مُوسَى ع أَوَّلُ مَنْ أَلْحَدَ وَ تَزَنْدَقَ فِي السَّمَاءِ إِبْلِيسُ اللَّعِينُ فَاسْتَكْبَرَ وَ افْتَخَرَ عَلَى صَفِيِّ اللَّهِ وَ نَجِيبِهِ آدَمَ فَقَالَ اللَّعِينُ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَعَتَا عَنْ أَمْرِ رَبِّهِ وَ أَلْحَدَ فَتَوَارَثَ الْإِلْحَادَ ذُرِّيَّتُهُ إِلَى أَنْ تَقُومَ السَّاعَةُ
Haroun said, ‘Inform me about the first one to renege and become an atheist?’ Musa-asws said: ‘The first one to renege and become an atheist in the sky was Iblees-la the Accursed. He-la was arrogant and prided upon an Elite of Allah-azwj and His-azwj Confidant Adam-as. The Accursed said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’. He-la transgressed from the Command of his-la Lord-azwj and reneged, he-la left the apostasy as an inheritance for his-la offspring up to the Establishment of the Hour’.
فَقَالَ وَ لِإِبْلِيسَ ذُرِّيَّةٌ فَقَالَ نَعَمْ أَ لَمْ تَسْمَعْ إِلَى قَوْلِ اللَّهِ إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَ فَتَتَّخِذُونَهُ وَ ذُرِّيَّتَهُ أَوْلِياءَ مِنْ دُونِي وَ هُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلًا ما أَشْهَدْتُهُمْ خَلْقَ السَّماواتِ وَ الْأَرْضِ وَ لا خَلْقَ أَنْفُسِهِمْ وَ ما كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً
He said, ‘And there are offspring for Iblees-la?’ He-asws said: ‘Yes. Did you not listen to the Words of Allah-azwj: except for Iblees. He was from the Jinn, and he debauched from the Command of his Lord. Will you take him and his offspring as friends from besides Me and they are enemies of yours? Evil is the replacement of the unjust ones [18:50] I did not Make them witness the Creation of the skies and the earth, nor the Creation of their own selves, and I would not Take the strayers for support [18:51].
لِأَنَّهُمْ يُضِلُّونَ ذُرِّيَّةَ آدَمَ بِزَخَارِفِهِمْ وَ كَذِبِهِمْ وَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ كَمَا وَصَفَهُمُ اللَّهُ فِي قَوْلِهِ تَعَالَى وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ أَيْ أَنَّهُمْ لَا يَقُولُونَ ذَلِكَ إِلَّا تَلْقِيناً وَ تَأْدِيباً وَ تَسْمِيَةً
(This is) because they are straying the offspring of Adam-as by their trappings and their lies, and they are testifying that there is no god except Allah-azwj just as Allah-azwj Described them in the Words of the Exalted: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them do not recognise [31:25] – i.e. they are not saying that except as indoctrination, and a disciplining, and a naming.
وَ مَنْ لَمْ يَعْلَمْ وَ إِنْ شَهِدَ كَانَ شَاكّاً حَاسِداً مُعَانِداً وَ لِذَلِكَ قَالَتِ الْعَرَبُ مَنْ جَهِلَ أَمْراً عَادَاهُ وَ مَنْ قَصَّرَ عَنْهُ عَابَهُ وَ أَلْحَدَ فِيهِ لِأَنَّهُ جَاهِلٌ غَيْرُ عَالِمٍ وَ كَانَ لَهُ مَعَ أَبِي يُوسُفَ الْقَاضِي كَلَامٌ طَوِيلٌ لَيْسَ هَذَا مَوْضِعَهُ
And one who does not know, and even if he does testify, would be doubtful, envious, obstinate, and due to that the Arabs say, ‘One is ignorant of a matter would be inimical to it, and one who is deficient from it would refuse it’, and the apostasy is in it, because the ignorant is not a knowledgeable one’.
ثُمَّ قَالَ الرَّشِيدُ بِحَقِّ آبَائِكَ لَمَّا اخْتَصَرْتَ كَلِمَاتٍ جَامِعَةً لِمَا تَجَارَيْنَاهُ فَقَالَ نَعَمْ وَ أُتِيَ بِدَوَاةٍ وَ قِرْطَاسٍ فَكَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ جَمِيعُ أُمُورِ الْأَدْيَانِ أَرْبَعَةٌ أَمْرٌ لَا اخْتِلَافَ فِيهِ وَ هُوَ إِجْمَاعُ الْأُمَّةِ عَلَى الضَّرُورَةِ الَّتِي يُضْطَرُّونَ إِلَيْهَا الْأَخْبَارُ الْمُجْمَعُ عَلَيْهَا وَ هِيَ الْغَايَةُ الْمَعْرُوضُ عَلَيْهَا كُلُّ شُبْهَةٍ وَ الْمُسْتَنْبَطُ مِنْهَا كُلُّ حَادِثَةٍ
Then Al-Rasheed said, ‘By the right of your-asws forefathers-asws! If you-asws could shorten the words summarising to what we can implement it’. He-asws said: ‘Yes, and give me ink and paper’. He-asws wrote: – In the Name of Allah-azwj the Beneficent, the Merciful. The entire of the affairs of the religions are four – A matter there is no differing in it, and it is what there is a consensus of the community upon the necessity which they are desperate to, and the Ahadeeth united upon, and it is the end-point of what every suspicion is presented upon, and the extraction from it of every newly occurring event.
وَ أَمْرٌ يَحْتَمِلُ الشَّكَّ وَ الْإِنْكَارَ فَسَبِيلُهُ اسْتِيضَاحُ أَهْلِهِ لِمُنْتَحِلِيهِ بِحُجَّةٍ مِنْ كِتَابِ اللَّهِ مُجْمَعٍ عَلَى تَأْوِيلِهَا وَ سُنَّةٍ مُجْمَعٍ عَلَيْهَا لَا اخْتِلَافَ فِيهَا أَوْ قِيَاسٌ تَعْرِفُ الْعُقُولُ عَدْلَهُ وَ يَسَعُ خَاصَّةَ الْأُمَّةِ وَ عَامَّتَهَا الشَّكُّ فِيهِ وَ الْإِنْكَارُ لَهُ وَ هَذَانِ الْأَمْرَانِ مِنْ أَمْرِ التَّوْحِيدِ فَمَا دُونَهُ وَ أَرْشِ الْخَدْشِ فَمَا فَوْقَهُ
And a matter carrying the doubt and the denial, so its way is the clarification by its people to the imposters by Argument from the Book of Allah-azwj united upon its interpretation, and Sunnah united upon, there being no differing in it, or a comparisons the intellects would recognise its correctness, and the endeavour of the special ones of the community and its general ones, to eradicate the doubts in it and the denials of it. And these two matters are from the matter of Tawheed and whatever is below it, and the compensation of a scratch and what is above it.
فَهَذَا الْمَعْرُوضُ الَّذِي يُعْرَضُ عَلَيْهِ أَمْرُ الدِّينِ فَمَا ثَبَتَ لَكَ بُرْهَانُهُ اصْطَفَيْتَهُ وَ مَا غَمَضَ عَلَيْكَ صَوَابُهُ نَفَيْتَهُ فَمَنْ أَوْرَدَ وَاحِدَةً مِنْ هَذِهِ الثَّلَاثِ فَهِيَ الْحُجَّةُ الْبَالِغَةُ الَّتِي بَيَّنَهَا اللَّهُ فِي قَوْلِهِ لِنَبِيِّهِ قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ
Thus, this is which the matters of the Religion would be presented upon, so whatever is proved to you with its proofs, be advised by it, and whatever its correctness is darkened upon you, negate it. The one to whom come one from these three, it is the conclusive argument which Allah-azwj has Explained in His-azwj Words to His-azwj Prophet-saww: Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149].
يَبْلُغُ الْحُجَّةُ الْبَالِغَةُ الْجَاهِلَ فَيَعْلَمُهَا بِجَهْلِهِ كَمَا يَعْلَمُهُ الْعَالِمُ بِعِلْمِهِ لِأَنَّ اللَّهَ عَدْلٌ لَا يَجُورُ يَحْتَجُّ عَلَى خَلْقِهِ بِمَا يَعْلَمُونَ وَ يَدْعُوهُمْ إِلَى مَا يَعْرِفُونَ لَا إِلَى مَا يَجْهَلُونَ وَ يُنْكِرُونَ
The conclusive proof reaches the ignorant one; he would know it by his ignorance, just as the knowledgeable one would know it by his knowledge, because Allah-azwj is Just, nor tyrannous. He-azwj Argues upon His-azwj creatures with what they know and Calls them to what they recognise, not to what they are ignorant of and are denying.
فَأَجَازَهُ الرَّشِيدُ وَ رَدَّهُ وَ الْخَبَرُ طَوِيلٌ
Al-Rasheed allowed him-asws and returned him-asws – and the Hadeeth is lengthy.[59]
3- يج، الخرائج و الجرائح رُوِيَ أَنَّ قَوْماً مِنَ الْيَهُودِ قَالُوا لِلصَّادِقِ ع أَيُّ مُعْجِزٍ يَدُلُّ عَلَى نُبُوَّةِ مُحَمَّدٍ ص قَالَ كِتَابُهُ الْمُهَيْمِنُ الْبَاهِرُ لِعُقُولِ النَّاظِرِينَ مَعَ مَا أُعْطِيَ مِنَ الْحَلَالِ وَ الْحَرَامِ وَ غَيْرِهِمَا مِمَّا لَوْ ذَكَرْنَاهُ لَطَالَ شَرْحُهُ
‘Al kharaij Wa Al Jaraih’ – It is reported that a group of Jews said to Al-Sadiq-asws, ‘Which miracle points to the Prophet-hood of Muhammad-saww?’ He-asws said: ‘His-azwj Book, the Dominant, the Dazzling to the intellects of the beholders, along with what He-azwj Gave from the Permissible and the Prohibited and other such, from what if we-asws were to mention, its commentary would be prolonged’.
فَقَالَ الْيَهُودُ كَيْفَ لَنَا أَنْ نَعْلَمَ أَنَّ هَذَا كَمَا وَصَفْتَ فَقَالَ لَهُمْ مُوسَى بْنُ جَعْفَرٍ ع وَ هُوَ صَبِيٌّ وَ كَانَ حَاضِراً وَ كَيْفَ لَنَا بِأَنْ نَعْلَمَ مَا تَذْكُرُونَ مِنْ آيَاتِ مُوسَى أَنَّهَا عَلَى مَا تَصِفُونَ
The Jews said, ‘How is it for us that we know if this is just as what you-asws described?’ Musa-asws Bin Ja’far-asws said to them – and he-asws was a child and was present: ‘And how is it for us to know what you are mentioning from the Signs of Musa-as, these are upon what you are describing’.
قَالُوا عَلِمْنَا ذَلِكَ بِنَقْلِ الصَّادِقِينَ قَالَ لَهُمْ مُوسَى بْنُ جَعْفَرٍ ع فَاعْلَمُوا صِدْقَ مَا أَنْبَأْتُكُمْ بِهِ بِخَبَرِ طِفْلٍ لَقَّنَهُ اللَّهُ تَعَالَى مِنْ غَيْرِ تَعْلِيمٍ وَ لَا مَعْرِفَةٍ عَنِ النَّاقِلِينَ
They said, ‘We know what by the transmitting of the truthful ones’. Musa-asws Bin Ja’far-asws said to them; ‘Then know the truthfulness of what you are being informed with news by a child Indoctrinated by Allah-azwj the Exalted from without any learning (in a school), nor from understanding from the transmitters’.
فَقَالُوا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَنَّكُمُ الْأَئِمَّةُ الْهَادِيَةُ وَ الْحُجَجُ مِنْ عِنْدِ اللَّهِ عَلَى خَلْقِهِ
They said, ‘We testify that there is no god except Allah-azwj, and that Muhammad-saww is a Rasool-saww of Allah-azwj, and you-asws are Imams-asws of Guidance and the Divine Authorities from the Presence of Allah-azwj over His-azwj creatures’.
فَوَثَبَ أَبُو عَبْدِ اللَّهِ ع فَقَبَّلَ بَيْنَ عَيْنَيْ مُوسَى بْنِ جَعْفَرٍ ع ثُمَّ قَالَ أَنْتَ الْقَائِمُ مِنْ بَعْدِي
Abu Abdullah-asws leapt and kissed between the eyes of Musa-asws Bin Ja’far-asws, then said: ‘You-asws are Al-Qaim-asws (the standing one) from after me-asws’.
فَلِهَذَا قَالَتِ الْوَاقِفَةُ إِنَّ مُوسَى بْنَ جَعْفَرٍ ع حَيٌّ وَ إِنَّهُ الْقَائِمُ ثُمَّ كَسَاهُمْ أَبُو عَبْدِ اللَّهِ وَ وَهَبَ لَهُمْ وَ انْصَرَفُوا مُسْلِمِينَ وَ لَا شُبْهَةَ فِي ذَلِكَ لِأَنَّ كُلَّ إِمَامٍ يَكُونُ قَائِماً بَعْدَ أَبِيهِ فَأَمَّا الْقَائِمُ الَّذِي يَمْلَأُ الْأَرْضَ عَدْلًا فَهُوَ الْمَهْدِيُّ بْنُ الْحَسَنِ الْعَسْكَرِيِّ
Therefore, for this, the Waqifites said that Musa-asws Bin Ja’far-asws is alive and that he-asws is Al-Qaim-asws. Then Abu Abdullah-asws conferred garments upon them and gifted (items) to them, and the (new) Muslims dispersed. And there is no doubt in that because every Imam-asws becomes standing (Qaim) after his-asws father-asws. As for Al-Qaim-asws who will fill the earth with justice, he-asws is Al-Mahdi-asws, son-asws of Al-Hassan Al-Askari-asws’’.[60]
4- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ قَالَ: لَمَّا بَنَى الْمَهْدِيُّ فِي الْمَسْجِدِ الْحَرَامِ بَقِيَتْ دَارٌ فِي تَرْبِيعِ الْمَسْجِدِ فَطَلَبَهَا مِنْ أَرْبَابِهَا فَامْتَنَعُوا فَسَأَلَ عَنْ ذَلِكَ الْفُقَهَاءَ فَكُلٌّ قَالَ لَهُ إِنَّهُ لَا يَنْبَغِي أَنْ تُدْخِلَ شَيْئاً فِي الْمَسْجِدِ الْحَرَامِ غَصْباً
;Tafseer Al Ayyashi’ – From Al Hassan Bin Ali Bin Al Numan who said,
‘When (the caliph) Al-Mahdi built the Sacred Masjid, there remained a house in the square of the Masjid. He sought it from its owners, but they refused. He asked the jurists about that, they all said to him, ‘It is not appropriate to enter anything usurped into the Sacred Masjid’.
فَقَالَ لَهُ عَلِيُّ بْنُ يَقْطِينٍ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ كَتَبْتَ إِلَى مُوسَى بْنِ جَعْفَرٍ ع لَأَخْبَرَكَ بِوَجْهِ الْأَمْرِ فِي ذَلِكَ فَكَتَبَ إِلَى وَالِي الْمَدِينَةِ أَنْ سَلْ مُوسَى بْنَ جَعْفَرٍ ع عَنْ دَارٍ أَرَدْنَا أَنْ نُدْخِلَهَا فِي الْمَسْجِدِ الْحَرَامِ فَامْتَنَعَ عَلَيْنَا صَاحِبُهَا فَكَيْفَ الْمَخْرَجُ مِنْ ذَلِكَ
Ali Bin Yaqteen said to him, ‘O commander of the faithful! If you could write to Musa-asws Bin Ja’far-asws, he-asws will inform you of an aspect of the matter regarding that’. He wrote to the governor of Al-Medina that he asks Musa-asws Bin Ja’far-asws, ‘There is a house we want to include it in the Sacred Masjid, but its owner has refused upon us. How is the way out from that?’
فَقَالَ ذَلِكَ لِأَبِي الْحَسَنِ ع فَقَالَ أَبُو الْحَسَنِ ع وَ لَا بُدَّ مِنَ الْجَوَابِ فِي هَذَا فَقَالَ لَهُ الْأَمْرُ لَا بُدَّ مِنْهُ فَقَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ إِنْ كَانَتِ الْكَعْبَةُ هِيَ النَّازِلَةَ بِالنَّاسِ فَالنَّاسُ أَوْلَى بِبُنْيَانِهَا وَ إِنْ كَانَ النَّاسُ هُمُ النَّازِلُونَ بِفِنَاءِ الْكَعْبَةِ فَالْكَعْبَةُ أَوْلَى بِفِنَائِهَا
He said that to Abu Al-Hassan-asws, so Abu Al Hassan-asws said: ‘Is there no escape from answering regarding this?’ He said to him-asws, ‘There is no escape from the order’. He-asws said to him: ‘Write, ‘In the Name of Allah-azwj the Beneficent, the Merciful! If the Kabah has descended with the people, then the people would be foremost with its building; and if it was the people who had descended in the courtyard of the Kaaba, then the Kabah is foremost with its courtyard’.
فَلَمَّا أَتَى الْكِتَابُ الْمَهْدِيَّ أَخَذَ الْكِتَابَ فَقَبَّلَهُ ثُمَّ أَمَرَ بِهَدْمِ الدَّارِ فَأَتَى أَهْلُ الدَّارِ أَبَا الْحَسَنِ ع فَسَأَلُوهُ أَنْ يَكْتُبَ لَهُمْ إِلَى الْمَهْدِيِّ كِتَاباً فِي ثَمَنِ دَارِهِمْ فَكَتَبَ إِلَيْهِ أَنِ ارْضَخْ لَهُمْ شَيْئاً فَأَرْضَاهُمْ
When the letter came to (the caliph) Al-Mahdi, he took the letter and kissed it, then ordered the demolition of the house. The people of the house came to Abu Al-Hassan-asws to ask him-asws to write for them a letter to Al-Mahdi regarding the price of their house. He-asws wrote to him: ‘If you can give them something, it would satisfy them.[61]
5- ف، تحف العقول قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى كَتَبْتُ إِلَيْهِ فِي دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ فَكَتَبَ لَا تَقُولَنَّ مُنْتَهَى عِلْمِهِ فَإِنَّهُ لَيْسَ لِعِلْمِهِ مُنْتَهًى وَ لَكِنْ قُلِ الْحَمْدُ لِلَّهِ مُنْتَهَى رِضَاهُ
‘Tuhaf Al Uqoul’ – Abdullah Bin Yahya,
‘I wrote to him-asws regarding a supplication, ‘The Praise is for Allah-azwj, the end-point of His-azwj Knowledge’. He-asws wrote: ‘Do not be saying, ‘End-point of His-azwj Knowledge’, for there isn’t any end-point to His-azwj Knowledge, but say, ‘The Praise is for Allah-azwj, to the end-point of His-azwj Pleasure’’.[62]
6 وَ سَأَلَهُ رَجُلٌ عَنِ الْجَوَادِ فَقَالَ إِنَّ لِكَلَامِكَ وَجْهَيْنِ فَإِنْ كُنْتَ تَسْأَلُ عَنِ الْمَخْلُوقِ فَإِنَّ الْجَوَادَ الَّذِي يُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْهِ وَ الْبَخِيلَ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ وَ إِنْ كُنْتَ تَعْنِي الْخَالِقَ فَهُوَ الْجَوَادُ إِنْ أَعْطَى وَ هُوَ الْجَوَادُ إِنْ مَنَعَ لِأَنَّهُ إِنْ أَعْطَاكَ أَعْطَاكَ مَا لَيْسَ لَكَ وَ إِنْ مَنَعَكَ مَنَعَكَ مَا لَيْسَ لَكَ
And a man asked him-asws about the ‘generosity’, so he-asws said: ‘For your speech, there are two aspects – if you are asking about the created beings, then the generous is the one who gives what Allah-azwj has Imposed upon him, and the stingy is the one who is stingy with what Allah-azwj has Imposed upon him; and if you were meaning the Creator, then He-azwj is the Generous, then He-azwj is Generous if He-azwj Gives and He-azwj is Generous if He-azwj Prevents, because He-azwj if He-azwj Gives you, Gives you what isn’t yours, and if He-azwj Forbids you, Forbids from what isn’t yours’’.[63]
7- وَ قَالَ لَهُ وَكِيلُهُ وَ اللَّهِ مَا خُنْتُكَ فَقَالَ لَهُ خِيَانَتُكَ وَ تَضْيِيعُكَ عَلَيَّ مَالِي سَوَاءٌ وَ الْخِيَانَةُ شَرُّهُمَا عَلَيْكَ
And his-asws representative said to him-asws, ‘By Allah-azwj! I have not betrayed you-asws’. He-asws said to him: ‘Your betrayal and your my-asws wealth upon me-asws is the same, and the betrayal, its (both their) evil (s) is upon you.[64]
8- وَ قَالَ ع مَنْ تَكَلَّمَ فِي اللَّهِ هَلَكَ وَ مَنْ طَلَبَ الرِّئَاسَةَ هَلَكَ وَ مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ
And he-asws said: ‘One who speaks regarding Allah-azwj is destroyed, and one who seeks the governance is destroyed, and the one into whom the self-conceit enters is destroyed.[65]
9- وَ قَالَ: اشْتَدَّتْ مَئُونَةُ الدُّنْيَا وَ الدِّينِ فَأَمَّا مَئُونَةُ الدُّنْيَا فَإِنَّكَ لَا تَمُدُّ يَدَكَ إِلَى شَيْءٍ مِنْهَا إِلَّا وَجَدْتَ فَاجِراً قَدْ سَبَقَكَ إِلَيْهِ وَ أَمَّا مَئُونَةُ الْآخِرَةِ فَإِنَّكَ لَا تَجِدُ أَعْوَاناً يُعِينُونَكَ عَلَيْهِ
And he said, ‘Build up the provisions of the world and the Religion. As for the provision of the world, you will not extend your hand to anything from it except you will find an immoral one who has preceded you to it; and as for the provision of the Hereafter, you will not find any supporter supporting you upon it’’.[66]
10- وَ قَالَ: أَرْبَعَةٌ مِنَ الْوَسْوَاسِ أَكْلُ الطِّينِ وَ فَتُّ الطِّينِ وَ تَقْلِيمُ الْأَظْفَارِ بِالْأَسْنَانِ وَ أَكْلُ اللِّحْيَةِ
And he-asws said; ‘Four are from the whisperings (of Satan-la) – eating the soil, and the clay, and clipping the nails with the teeth, and eating the beard’.
وَ ثَلَاثٌ يَجْلِينَ الْبَصَرَ النَّظَرُ إِلَى الْخُضْرَةِ وَ النَّظَرُ إِلَى الْمَاءِ الْجَارِي وَ النَّظَرُ إِلَى الْوَجْهِ الْحَسَنِ
And three polish the vision – looking at the greenery, and looking at the flowing water, and looking at the beautiful face’’.[67]
11- وَ قَالَ ع إِذَا كَانَ الْجَوْرُ أَغْلَبَ مِنَ الْحَقِّ لَمْ يَحِلَّ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَعْرِفَ ذَلِكَ مِنْهُ
And he-asws said: ‘When the tyranny overcomes the Truth, it is not permissible for anyone that he thinks good with anyone until he recognises that from him’’.[68]
12- وَ قَالَ ع لَيْسَ الْقُبْلَةُ عَلَى الْفَمِ إِلَّا لِلزَّوْجَةِ وَ الْوَلَدِ الصَّغِيرِ
And he-asws said: ‘The kissing isn’t (allowed) upon the mouth except for the wife, and the small child.[69]
13- وَ قَالَ ع تَفَقَّهُوا فِي دِينِ اللَّهِ فَإِنَّ الْفِقْهَ مِفْتَاحُ الْبَصِيرَةِ وَ تَمَامُ الْعِبَادَةِ وَ السَّبَبُ إِلَى الْمَنَازِلِ الرَّفِيعَةِ وَ الرُّتَبِ الْجَلِيلَةِ فِي الدِّينِ وَ الدُّنْيَا وَ فَضْلُ الْفَقِيهِ عَلَى الْعَابِدِ كَفَضْلِ الشَّمْسِ عَلَى الْكَوَاكِبِ وَ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ لَمْ يَرْضَ اللَّهُ لَهُ عَمَلًا
And he-asws said: ‘Ponder in the Religion of Allah-azwj, for the pondering is the key of the insight, and the completion of the worship, and the cause to the lofty stations, and the honourable ranks; and a merit of the jurist over the worshipper is like a merit of the sun over the stars; and one who does not ponder in his Religion, Allah-azwj will not be Pleased to him of any deed’’.[70]
14- وَ قَالَ ع لِعَلِيِّ بْنِ يَقْطِينٍ كَفَّارَةُ عَمَلِ السُّلْطَانِ الْإِحْسَانُ إِلَى الْإِخْوَانِ
And he-asws said to Ali Bin Yaqteen: ‘An expiation of an office bearer of the ruling authority is the favouring of the brethren.[71]
15- وَ قَالَ ع إِذَا كَانَ الْإِمَامُ عَادِلًا كَانَ لَهُ الْأَجْرُ وَ عَلَيْكَ الشُّكْرُ وَ إِذَا كَانَ جَائِراً كَانَ عَلَيْهِ الْوِزْرُ وَ عَلَيْكَ الصَّبْرُ
And he-asws said: ‘When the Imam was just, the Recompense would be for him and the thanking would be upon you; and when he was tyrannous, upon him would be the burden (of sin), and upon you is the patience.[72]
16- وَ قَالَ أَبُو حَنِيفَةَ حَجَجْتُ فِي أَيَّامِ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع فَلَمَّا أَتَيْتُ الْمَدِينَةَ دَخَلْتُ دَارَهُ فَجَلَسْتُ فِي الدِّهْلِيزِ أَنْتَظِرُ إِذْنَهُ إِذْ خَرَجَ صَبِيٌّ يَدْرُجُ فَقُلْتُ يَا غُلَامُ أَيْنَ يَضَعُ الْغَرِيبُ الْغَائِطَ مِنْ بَلَدِكُمْ قَالَ عَلَى رِسْلِكَ ثُمَّ جَلَسَ مُسْتَنِداً إِلَى الْحَائِطِ
And Abu Haneefa said,
‘I performed Hajj during the days of Abu Abdullah Al-Sadiq-asws. When I came to Al-Medina, I entered his-asws house. I sat in the hallway awaiting his-asws permission, when a child entered walking, so I said, ‘O boy! Where does the stranger place the faeces in your-asws city’. He-asws said: ‘Cover yourself sitting behind the wall’.
ثُمَّ قَالَ تَوَقَّ شُطُوطَ الْأَنْهَارِ وَ مَسَاقِطَ الثِّمَارِ وَ أَفْنِيَةَ الْمَسَاجِدِ وَ قَارِعَةَ الطَّرِيقِ وَ تَوَارَ خَلْفَ جِدَارٍ وَ شُلْ ثَوْبَكَ وَ لَا تَسْتَقْبِلِ الْقِبْلَةَ وَ لَا تَسْتَدْبِرْهَا وَ ضَعْ حَيْثُ شِئْتَ
Then he-asws said: ‘Refrain from the river banks, and the dropping places of the fruits (under a tree), and courtyards of the Masjids, and the middle of the roads, and cover yourself behind a wall, and raise your clothes, but do not face the Qiblah nor turn your back towards it, and place wherever you so like to’.
فَأَعْجَبَنِي مَا سَمِعْتُ مِنَ الصَّبِيِّ فَقُلْتُ لَهُ مَا اسْمُكَ فَقَالَ أَنَا مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
It astounded me what I heard from the child, so I said to him-asws, ‘What is your-asws name?’ He-asws said; ‘I-asws am Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws’.
فَقُلْتُ لَهُ يَا غُلَامُ مِمَّنْ الْمَعْصِيَةُ فَقَالَ إِنَّ السَّيِّئَاتِ لَا تَخْلُو مِنْ إِحْدَى ثَلَاثٍ إِمَّا أَنْ تَكُونَ مِنَ اللَّهِ وَ لَيْسَتْ مِنْهُ فَلَا يَنْبَغِي لِلرَّبِّ أَنْ يُعَذِّبَ الْعَبْدَ عَلَى مَا لَا يَرْتَكِبُ وَ إِمَّا أَنْ تَكُونَ مِنْهُ وَ مِنَ الْعَبْدِ وَ لَيْسَتْ كَذَلِكَ فَلَا يَنْبَغِي لِلشَّرِيكِ الْقَوِيِّ أَنْ يَظْلِمَ الشَّرِيكَ الضَّعِيفَ وَ إِمَّا أَنْ تَكُونَ مِنَ الْعَبْدِ وَ هِيَ مِنْهُ فَإِنْ عَفَا فَبِكَرَمِهِ وَ جُودِهِ وَ إِنْ عَاقَبَ فَبِذَنْبِ الْعَبْدِ وَ جَرِيرَتِهِ
I said to him-asws, ‘O boy! Who is the disobedience from?’ He-asws said: ‘The evil actions are not devoid from one of the three – either it happens from Allah-azwj, and it isn’t from Him-azwj, for it is not befitting for the Lord-azwj that He-azwj Punishes the servant upon what he did not indulge in; or it happens from Him-azwj and from the servant, and it isn’t like that, for it is not befitting for the strong associate that he oppresses the weak associate; or it happens from the servant, and (indeed) it is from him. So, if He-azwj were to Pardon, it would be due to His-azwj Benevolence and His-azwj Generosity, and even if it is due to the sin of the servant and his audacity.
قَالَ أَبُو حَنِيفَةَ فَانْصَرَفْتُ وَ لَمْ أَلْقَ أَبَا عَبْدِ اللَّهِ ع وَ اسْتَغْنَيْتُ بِمَا سَمِعْتُ
Abu Haneefa said, ‘I left and did not (stay to) meet Abu Abdullah-asws, and was needless due to what I heard’’.[73]
17 كَنْزُ الْكَرَاجُكِيِّ، رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنْ دَاوُدَ الرَّقِّيِ أَنَّ أَبَا حَنِيفَةَ قَالَ لِابْنِ أَبِي لَيْلَى مُرَّ بِنَا إِلَى مُوسَى بْنِ جَعْفَرٍ ع لِنَسْأَلَهُ عَنْ أَفَاعِيلِ الْعِبَادِ وَ ذَلِكَ فِي حَيَاةِ الصَّادِقِ ع وَ مُوسَى ع يَوْمَئِذٍ غُلَامٌ
(The book) ‘Kunz of Al Karajaky – ‘It is reported by Muhammad Bin Sinan, from Dawood Al Raqy,
‘Abu Haneefa said to Abu Layli, ‘Come with us to Musa-asws Bin Ja’far-asws to ask him-asws about the deeds of the servants’, and that was during the lifetime of Al-Sadiq-asws, and in those days Musa-asws was a boy.
فَلَمَّا صَارَا إِلَيْهِ سَلَّمَا عَلَيْهِ ثُمَّ قَالا لَهُ أَخْبِرْنَا عَنْ أَفَاعِيلِ الْعِبَادِ مِمَّنْ هِيَ
When they came to him-asws, they greeted him-asws, then said to him-asws: ‘Inform us about the deeds of the servant, who are these from?’
فَقَالَ لَهُمَا إِنْ كَانَتْ أَفَاعِيلُ الْعِبَادِ مِنَ اللَّهِ دُونَ خَلْقِهِ فَاللَّهُ أَعْلَى وَ أَعَزُّ وَ أَعْدَلُ مِنْ أَنْ يُعَذِّبَ عَبِيدَهُ عَلَى فِعْلِ نَفْسِهِ وَ إِنْ كَانَتْ مِنَ اللَّهِ وَ مِنْ خَلْقِهِ فَإِنَّهُ أَعْلَى وَ أَعَزَّ مِنْ أَنْ يُعَذِّبَ عَبِيدَهُ عَلَى فِعْلٍ قَدْ شَارَكَهُمْ فِيهِ وَ إِنْ كَانَتْ أَفَاعِيلُ الْعِبَادِ مِنَ الْعِبَادِ فَإِنْ عَذَّبَ فَبِعَدْلِهِ وَ إِنْ غَفَرَ فَ هُوَ أَهْلُ التَّقْوى وَ أَهْلُ الْمَغْفِرَةِ
He-asws said to them; ‘If the deeds of the servant were from Allah-azwj besides His-azwj creatures, then Allah-azwj is more Exalted, and Mightier and more Just than to Punish His-azwj servants upon His-azwj Own deed. But if these were from Allah-azwj and from His-azwj creatures, He-azwj is more Exalted, and Mightier than to Punish His-azwj servants upon the deed which He-azwj had precipitated with them in it. And if the deeds of the servants are from the servants, then if He-azwj were to Punish them, it would be due to His-azwj Justice, and if He-azwj were to Forgive, then He-azwj is Rightful of being feared and Rightful of the Forgiveness’.
ثُمَّ أَنْشَأَ يَقُولُ (شِعْرٌ)
| لَمْ تَخْلُ أَفْعَالُنَا اللَّاتِي نُذَمُّ بِهَا | إِحْدَى ثَلَاثِ مَعَانٍ حِينَ نَأْتِيهَا | |
| إِمَّا تَفَرَّدَ بَارِينَا بِصَنْعَتِهَا | فَيَسْقُطُ الذَّمُّ عَنَّا حِينَ نُنْشِيهَا | |
| أَوْ كَانَ يَشْرَكُنَا فِيهَا فَيُلْحِقُهُ | مَا سَوْفَ يَلْحَقُنَا مِنْ لَائِمٍ فِيهَا | |
| أَوْ لَمْ يَكُنْ لِإِلَهِي فِي جِنَايَتِهَا | ذَنْبٌ فَمَا الذَّنْبُ إِلَّا ذَنْبُ جَانِيهَا |
Then he-asws prosed (a poem) saying: ‘Our deeds, those which are being condemned with are not devoid of one of the three. We are together when we come to these, or we are individual with our views while doing it, so the condemnation drops from us when we both perpetrate these or were participants in these, for it would be attributed to Him-azwj what would be attributed to us of the blame regarding it, or there does not happen to be its crime for my-asws God. Sin, so what is the sin except a sin of a crime.[74]
[1] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 1
[2] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 2
[3] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 3
[4] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 4
[5] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 5
[6] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 6
[7] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 8 H 7
[8] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 1
[9] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 2
[10] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 3
[11] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 4
[12] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 9 H 5
[13] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 10 H 1
[14] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 10 H 2
[15] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 10 H 3
[16] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 11 H 1
[17] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 1
[18] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 2
[19] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 3
[20] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 4
[21] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 5
[22] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 6
[23] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 7
[24] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 8
[25] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 9
[26] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 10
[27] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 11
[28] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 12
[29] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 13
[30] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 14
[31] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 1
[32] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 2
[33] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 3
[34] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 4
[35] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 5
[36] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 6
[37] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 7
[38] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 8
[39] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 9
[40] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 10
[41] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 11
[42] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 12
[43] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 13
[44] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 14
[45] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 15
[46] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 16
[47] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 17
[48] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 18
[49] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 19
[50] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 20
[51] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 21
[52] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 22
[53] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 23
[54] Bihar Al-Anwaar – V 10, The book of Argumentation, S 4 Ch 14 H 1
[55] Bihar Al-Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 1
[56] Bihar Al-Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 2
[57] Bihar Al-Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 3
[58] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 1
[59] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 2
[60] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 3
[61] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 4
[62] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 5
[63] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 6
[64] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 7
[65] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 8
[66] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 9
[67] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 10
[68] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 11
[69] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 12
[70] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 13
[71] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 14
[72] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 15
[73] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 16
[74] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 16 H 17