Volume 55
Part 2 out of 2
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
MISCELLANEOUS AHADEETH ON THE INASUCPICIOUSNESS
كَمَا رَوَاهُ الْكُلَيْنِيُّ ره عَنِ الصَّادِقِ ع مَنْ سَافَرَ أَوْ تَزَوَّجَ وَ الْقَمَرُ فِي الْعَقْرَبِ لَمْ يَرَ الْحُسْنَى.
Just as is reported by Al Kulayni,
‘From Al-Sadiq-asws having said: ‘One who travels or gets married while the moon is in the Scorpio will not see the goodness’’.[1]
وَ عَنِ الْكَاظِمِ ع مَنْ تَزَوَّجَ فِي مُحَاقِ الشَّهْرِ فَلْيُسَلِّمْ لِسِقْطِ الْوَلَدِ.
And from Al-Kazim-asws: ‘One who gets married during the end of the month, let him submit to the miscarriage of the child’’.[2]
وَ كَمَا رَوَاهُ الشَّيْخُ عَنِ الْبَاقِرِ ع أَنَّ النَّبِيَّ ص بَاتَ لَيْلَةً عِنْدَ بَعْضِ نِسَائِهِ فَانْكَسَفَ الْقَمَرُ فِي تِلْكَ اللَّيْلَةِ فَلَمْ يَكُنْ فِيهَا شَيْءٌ فَقَالَتْ لَهُ زَوْجَتُهُ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي كُلْ هَذَا الْبُغْضَ
And just as has been reported by the sheykh,
‘From Al-Baqir-asws: ‘The Prophet-saww spent a night with one of his-saww wives. The moon was eclipsed during that night, so nothing happened (from him-saww) during it. His-saww wife said to him-saww, ‘O Rasool-Allah-saww! By my father and my mother! All this is (due to) the hatred (towards me)!’
فَقَالَ لَهَا وَيْحَكِ هَذَا الْحَادِثُ فِي السَّمَاءِ فَكَرِهْتُ أَنْ أَتَلَذَّذَ.
He-saww said to her: ‘Woe be to you! This occurred in the sky so I-saww disliked to derive pleasure’’.[3]
37- الصَّحِيفَةُ السَّجَّادِيَّةُ، صَلَوَاتُ اللَّهِ عَلَى مَنْ أَلْهَمَهَا الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ اللَّيْلَ وَ النَّهَارَ بِقُوَّتِهِ وَ مَيَّزَ بَيْنَهُمَا بِقُدْرَتِهِ وَ جَعَلَ لِكُلِّ وَاحِدٍ مِنْهُمَا حَدّاً مَحْدُوداً وَ أَمَداً مَمْدُوداً يُولِجُ كُلَّ وَاحِدٍ مِنْهُمَا فِي صَاحِبِهِ وَ يُولِجُ صَاحِبَهُ فِيهِ بِتَقْدِيرٍ مِنْهُ لِلْعِبَادِ فِيمَا يَغْذُوهُمْ بِهِ وَ يُنْشِئُهُمْ عَلَيْهِ
(The book) ‘Al Sahifa Al Sajjadiya’ –
‘May the Salawaat of Allah-azwj be upon the one who was inspired it: ‘The Praise is for Allah‑azwj Who Created the night and the day by His-azwj Strength and Distinguished between the two with His-azwj Power and Made for each one of them a limiting limit and an extended term. Each one of them permeates into it’s counterpart, and it’s counterpart permeates into it by a Determination from Him-azwj for the servants regarding what He-azwj Provides them with and Desires them to be upon it.
فَخَلَقَ لَهُمُ اللَّيْلَ لِيَسْكُنُوا فِيهِ مِنْ حَرَكَاتِ التَّعَبِ وَ نَهَضَاتِ النَّصَبِ وَ جَعَلَهُ لِبَاساً لِيَلْبَسُوا مِنْ رَاحَتِهِ وَ مَنَامِهِ فَيَكُونَ ذَلِكَ لَهُمْ جَمَاماً وَ قُوَّةً وَ لِيَنَالُوا بِهِ لَذَّةً وَ شَهْوَةً
So, He-azwj Created the night for them for them to be tranquil in it from the from the tiring movements and getting up for the toil, and He-azwj Made is as an apparel for them to be clothed from its rest and it’s sleep. So that happens to be for them a gathering and a (recharging of) strength, and for them to be attaining pleasures and desired during it.
وَ خَلَقَ لَهُمُ النَّهَارَ مُبْصِراً لِيَبْتَغُوا فِيهِ مِنْ فَضْلِهِ وَ لِيَتَسَبَّبُوا إِلَى رِزْقِهِ وَ يَسْرَحُوا فِي أَرْضِهِ طَلَباً لِمَا فِيهِ نَيْلُ الْعَاجِلِ مِنْ دُنْيَاهُمْ وَ دَرَكُ الْآجِلِ فِي أُخْرَاهُمْ
And He-azwj Created the day for them for visibility for them to be seeking during it from His-azwj Grace and for them to have a means to His-azwj sustenance, and they can be released in His‑azwj earth seeking of what in it is the urgent needs of their world and realise the future in their Hereafter.
بِكُلِّ ذَلِكَ يُصْلِحُ شَأْنَهُمْ وَ يَبْلُو أَخْبَارَهُمْ وَ يَنْظُرُ كَيْفَ هُمْ فِي أَوْقَاتِ طَاعَتِهِ وَ مَنَازِلِ فُرُوضِهِ وَ مَوَاقِعِ أَحْكَامِهِ لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
With all that, there is betterment for their occupations and their news to be told, and He-azwj would Look how they were during the timings of obeying Him-azwj and stages of His-azwj Impositions and places of His-azwj Rulings, for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31].
اللَّهُمَّ فَلَكَ الْحَمْدُ عَلَى مَا فَلَقْتَ لَنَا مِنَ الْإِصْبَاحِ وَ مَتَّعْتَنَا بِهِ مِنْ ضَوْءِ النَّهَارِ وَ بَصَّرْتَنَا بِهِ مِنْ مَطَالِبِ الْأَقْوَاتِ وَ وَقَيْتَنَا فِيهِ مِنْ طَوَارِقِ الْآفَاتِ إِلَى آخِرِ الدُّعَاءِ.
O Allah-azwj! For You-azwj is the Praise upon what You-azwj have Split for us of the morning, and Caused us to be enjoying with it from the illumination of the day, and Made us visualise with in from seeking the timings, and You-azwj Saved us during it from the plagues of the night’ – up to the end of the supplication’’.[4]
38- الدُّرُّ الْمَنْثُورُ، عَنْ عَبْدِ اللَّهِ بْنُ مُغَفَّلٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ عِيسَى ابْنَ مَرْيَمَ ع قَالَ يَا مَعْشَرَ الْحَوَارِيِّينَ الصَّلَاةَ جَامِعَةً فَخَرَجَ الْحَوَارِيُّونَ فِي هَيْئَةِ الْعِبَادَةِ قَدْ تَضَمَّرَتِ الْبُطُونُ وَ غَارَتِ الْعُيُونُ وَ اصْفَرَّتِ الْأَلْوَانُ
(The book) ‘Al Durr Al Mansour’ – From Abdullah bin Mugaffal who said,
‘Rasool-Allah-saww said: ‘Isa-as Bin Maryam-as said: ‘O community of the disciples, the congregational Salat!’ So the disciples came out in an appearance (for) the worship, thin bellies, and sunken eyes, and paled complexions.
فَسَارَ بِهِمْ عِيسَى ع إِلَى فَلَاةٍ مِنَ الْأَرْضِ فَقَامَ عَلَى رَأْسِ جُرْثُومَةٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ أَنْشَأَ يَتْلُو عَلَيْهِمْ مِنْ آيَاتِ اللَّهِ وَ حِكْمَتِهِ
Isa-as travelled with them to a wilderness from the earth. He-as stood on top of it’s hill. He-as praised Allah-azwj and extolled upon Him-azwj, then prosed reciting to them from the Verses of Allah-azwj and His-azwj Wisdom.
فَقَالَ يَا مَعْشَرَ الْحَوَارِيِّينَ اسْمَعُوا مَا أَقُولُ لَكُمْ إِنِّي لَأَجِدُ فِي كِتَابِ اللَّهِ الْمُنْزَلِ الَّذِي أَنْزَلَهُ اللَّهُ فِي الْإِنْجِيلِ أَشْيَاءَ مَعْلُومَةً فَاعْمَلُوا بِهَا
He-as said: ‘O community of disciples! Listen to what I-as am saying to you all! I-as have found in the Revealed Book of Allah-azwj which Allah-azwj has Sent down, in the Evangel, (certain) known things, so act with these!’
قَالُوا يَا رُوحَ اللَّهِ وَ مَا هِيَ
They said, ‘O Spirit of Allah-azwj! And what are these?’
قَالَ خَلَقَ اللَّيْلَ لِثَلَاثِ خِصَالٍ وَ خَلَقَ النَّهَارَ لِسَبْعِ خِصَالٍ فَمَنْ مَضَى عَلَيْهِ اللَّيْلُ وَ النَّهَارُ وَ هُوَ فِي غَيْرِ هَذِهِ الْخِصَالِ خَاصَمَهُ اللَّيْلُ وَ النَّهَارُ يَوْمَ الْقِيَامَةِ فَخَصَمَاهُ
He-as said: ‘Allah-azwj Created the night for three qualities and Created the day for seven qualities. So, the one upon whom the night and the day passes while he is in other than these qualities, the night and the day would contend with him on the Day of Qiyamah and they would quarrel.
خَلَقَ اللَّيْلَ لِتَسْكُنَ فِيهِ الْعُرُوقُ الْفَاتِرَةُ الَّتِي أَتْعَبْتَهَا فِي نَهَارِكَ وَ تَسْتَغْفِرَ لِذَنْبِكَ الَّذِي كَسَبْتَهُ بِالنَّهَارِ ثُمَّ لَا تَعُودُ فِيهِ وَ تَقْنُتَ فِيهِ قُنُوتَ الصَّابِرِينَ فَثُلُثٌ تَنَامُ وَ ثُلُثٌ تَقُومُ وَ ثُلُثٌ تَضَرَّعُ إِلَى رَبِّكَ فَهَذَا مَا خَلَقَ لَهُ اللَّيْلَ
Allah-azwj Created the night for the lukewarm veins which you had fatigues in you day would be settled during it, and you should seek Forgiveness for that (sin) which you had earned at daytime, then you should not return in it, and be content in it the content of the patient ones. A third you should sleep, and a third you should be standing, and a third you should be beseeching to your Lord-azwj. So, this is what Allah-azwj has Created the night for.
وَ خَلَقَ النَّهَارَ لِتُؤَدِّيَ فِيهِ الصَّلَاةَ الْمَفْرُوضَةَ الَّتِي عَنْهَا تُسْأَلُ وَ بِهَا تُخَاطَبُ وَ تَبِرَّ وَالِدَيْكَ وَ أَنْ تَضْرِبَ فِي الْأَرْضِ تَبْتَغِي الْمَعِيشَةَ مَعِيشَةَ يَوْمِكَ
And He-azwj Created the day for you to be performing the Obligatory Salat during it which you would be questioned about, and you would be Addressed (Reckoned) with it, and you can be righteous to your parents (by praying for them), and you should strike in the land seeking the livelihood, livelihood for your day.
وَ أَنْ تَعُودُوا فِيهِ وَلِيّاً لِلَّهِ كَيْمَا يَتَغَمَّدَكُمُ اللَّهِ بِرَحْمَتِهِ وَ أَنْ تُشَيِّعُوا فِيهِ جَنَازَةً كَيْمَا تَنْقَلِبُوا مَغْفُوراً لَكُمْ وَ أَنْ تَأْمُرُوا بِمَعْرُوفٍ وَ أَنْ تَنْهَوْا عَنْ مُنْكَرٍ فَهُوَ ذِرْوَةُ الْإِيمَانِ وَ قِوَامُ الدِّينِ وَ أَنْ تُجَاهِدُوا فِي سَبِيلِ اللَّهِ تُزَاحِمُوا إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ فِي قُبَّتِهِ
And you should be going out during it so that Allah-azwj would Sheathe you with His-azwj Mercy, and that you should be escorting the funerals during it so that you would become Forgiven for, and that you should be enjoining with the good and forbidding from evil, for it is a peak of the Eman and a foundation of the religion, and if you were to be fighting in the Way of Allah-azwj, you would be crowding/joining Ibrahim-as, Friend of the Beneficent, in his-as dome.
وَ مَنْ مَضَى عَلَيْهِ اللَّيْلُ وَ النَّهَارُ وَ هُوَ فِي غَيْرِ هَذِهِ الْخِصَالِ خَاصَمَهُ اللَّيْلُ وَ النَّهَارُ يَوْمَ الْقِيَامَةِ فَخَصَمَاهُ عِنْدَ مَلِيكٍ مُقْتَدِرٍ.
And the one, the night and the day pass upon him while he is in other than these qualities, the night and the day would contend him on the Day of Qiyamah, so they quarrel in the Presence of the All-Powerful King’’.[5] (non-Shia source)
39- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ مَسْعُودٍ فِي قَوْلِهِ تَعَالَى يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ
(The book) ‘Al Durr Al Mansour’ – From Ibn Masoud regarding words of the Exalted: The day some of the Signs of your Lord do come, [6:158].
قَالَ طُلُوعُ الشَّمْسِ وَ الْقَمَرِ مِنْ مَغْرِبِهِمَا مُقْتَرِنَيْنِ كَالْبَعِيرَيْنِ الْقَرِينَيْنِ ثُمَّ قَرَأَ وَ جُمِعَ الشَّمْسُ وَ الْقَمَرُ.
He said, ‘Rising of the sun and the moon from their wests, coupled like two paired camels’. Then he recited: ‘And the sun and the moon are Gathered together [75:9]’’.[6] (non-Shia source)
40- وَ عَنْ حُذَيْفَةَ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ مَا آيَةُ طُلُوعِ الشَّمْسِ مِنْ مَغْرِبِهَا
And from Huzeyfa who said,
‘I asked Rasool-Allah-saww. I said, ‘O Rasool-Allah-saww! What is a sign of the rising of the sun from its west?’
فَقَالَ تَطُولُ تِلْكَ اللَّيْلَةُ حَتَّى تَكُونَ قَدْرَ لَيْلَتَيْنِ فَيَقُومُ الَّذِينَ كَانُوا يُصَلُّونَ فِيهَا فَيَعْمَلُونَ كَمَا كَانُوا يَعْمَلُونَ وَ النُّجُومُ مَكَانَهَا لَا تَسْرِي ثُمَّ يَأْتُونَ فُرُشَهُمْ فَيَرْقُدُونَ حَتَّى تَكِلَّ جُنُوبُهُمْ ثُمَّ يَقُومُونَ فَيُصَلُّونَ حَتَّى يَتَطَاوَلَ عَلَيْهِمُ اللَّيْلُ
He-saww said: ‘That night would be prolonged until it would be a measurement of two nights. The one who would be praying Salat in it would be working just as they had been working while the stars would be in their place, not travelling. Then they would go to their beds and lie down until their sides wear out. Then they would rise and pray until the night emerges upon them.
فَيَفْزَعُ النَّاسُ فَبَيْنَمَا هُمْ يَنْتَظِرُونَ طُلُوعَ الشَّمْسِ مِنْ مَشْرِقِهَا إِذَا هِيَ طَلَعَتْ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنُوا وَ لَا يَنْفَعُهُمْ إِيمَانُهُمْ.
The people would panic. While they are waiting rising of the sun from it’s east, behold it would rise from it’s west. When the people see it, they would believe and their Eman would not benefit them’’.[7] (non-Shia source)
41- وَ عَنِ ابْنِ عَبَّاسٍ وَ فِي رِوَايَتِهِ آيَةُ تِلْكُمُ اللَّيْلَةِ أَنْ تَطُولَ كَقَدْرِ ثَلَاثِ لَيَالٍ.
And from Ibn Abbas –
‘And in his report, ‘A sign for you of that night is that it’s length would be like a measurement of three nights’’.[8] (non-Shia source)
42- وَ عَنْ أَبِي ذَرٍّ ره قَالَ: كُنْتُ رِدْفَ رَسُولِ اللَّهِ ص عَلَى حِمَارٍ عَلَيْهِ بَرْذَعَةٌ أَوْ قَطِيفَةٌ وَ ذَاكَ عِنْدَ غُرُوبِ الشَّمْسِ فَقَالَ يَا بَا ذَرٍّ أَ تَدْرِي أَيْنَ تَغِيبُ هَذِهِ قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
And from Abu Zarr-ra having said: ‘I-ra was riding behind Rasool-Allah-saww upon a donkey and upon him-saww was a blanket or a shawl, and that was at the setting of the sun. He-saww said: ‘O Abu Zarr-ra! Do you-ra know where this sets?’ I-ra said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
قَالَ فَإِنَّهَا تَغْرُبُ فِي عَيْنٍ حَامِئَةٍ تَنْطَلِقُ حَتَّى تَخِرَّ لِرَبِّهَا سَاجِدَةً تَحْتَ الْعَرْشِ فَإِذَا حَانَ خُرُوجُهَا أَذِنَ لَهَا فَتَخْرُجُ فَتَطْلُعُ فَإِذَا أَرَادَ اللَّهُ أَنْ يُطْلِعَهَا مِنْ حَيْثُ تَغْرُبُ حَبَسَهَا فَتَقُولُ يَا رَبِّ إِنَّ مَسِيرِي بَعِيدٌ فَيَقُولُ لَهَا اطْلُعِي مِنْ حَيْثُ غَرَبْتِ فَذَلِكَ حِينَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ.
He-saww said: ‘It sets in a hot spring. It goes until it falls in Sajdah to it’s Lord-azwj beneath the Throne. When it is time for it’s emergence, He-azwj Permits for it, so it emerges and rises. When Allah-azwj Wants it to rise from where it sets, He-azwj Withholds it. It says, ‘O Lord-azwj! My journey is far’. He-azwj Says to it: “Rise from where you had set!” So that is when a soul will not benefit from its Eman which had not believed from before, [6:158]’’.[9] (non-Shia source)
وَ عَنْ عَبْدِ اللَّهِ بْنِ أَوْفَى قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَيَأْتِيَنَّ عَلَى النَّاسِ لَيْلَةٌ بِقَدْرِ ثَلَاثِ لَيَالٍ مِنْ لَيَالِيكُمْ هَذِهِ فَإِذَا كَانَ ذَلِكَ يَعْرِفُهَا الْمُصَلُّونَ يَقُومُ أَحَدُكُمْ فَيَقْرَأُ حِزْبَهُ ثُمَّ يَنَامُ
And from Abdullah Bin Awfa who said,
‘I heard Rasool-Allah-saww saying: ‘There shall come upon the people a night of the measurement of three nights from these nights of yours. So when that happens, the ones praying Salat would recognise. One of you (them) would stand and recite his part (from the Quran), then he would sleep.
ثُمَّ يَقُومُ فَيَقْرَأُ حِزْبَهُ ثُمَّ يَنَامُ ثُمَّ يَقُومُ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ مَاجَ النَّاسُ بَعْضُهُمْ فِي بَعْضٍ فَقَالُوا مَا هَذَا فَيَفْزَعُونَ إِلَى الْمَسَاجِدِ فَإِذَا هُمْ بِالشَّمْسِ قَدْ طَلَعَتْ مِنْ مَغْرِبِهَا فَضَجَّ النَّاسُ ضَجَّةً وَاحِدَةً حَتَّى إِذَا صَارَتْ فِي وَسَطِ السَّمَاءِ رَجَعَتْ وَ طَلَعَتْ مِنْ مَطْلَعِهَا وَ حِينَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها.
Then he would arise and read his part (from the Quran), then he would sleep, then he would arise. While they are like that when the people would crowd each other. They would say, ‘What is this?’ They would panic to the Masjids, and behold, they would be with the sun emerging from it’s west. The people would clamour with one clamour until when it comes to be in the middle of the sky, it would return and emerge from it’s rising place, and that is when a soul will not benefit from its Eman [6:158]’’.[10] (non-Shia source)
44- وَ عَنْ أَنَسٍ عَنْ رَسُولِ اللَّهِ ص قَالَ: إِنَّ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ خُلِقْنَ مِنْ نُورِ الْعَرْشِ.
And from Anas (well-known fabricator),
‘From Rasool-Allah-saww having said: ‘The sun and the moon and the stars have been Created from the Light of the Throne’’.[11] (non-Shia source)
45- وَ عَنِ السُّدِّيِ فِي قَوْلِهِ تَعَالَى هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً قَالَ لَمْ يَجْعَلِ الشَّمْسَ كَهَيْئَةِ الْقَمَرِ لِكَيْ يُعْرَفَ اللَّيْلُ مِنَ النَّهَارِ وَ هُوَ قَوْلُهُ فَمَحَوْنا آيَةَ اللَّيْلِ الْآيَةَ.
And from Al Sudy –
‘Regarding Words of the Exalted: He is the (One) Who Made the sun a brightness and the moon a light, [10:5]. He said, ‘The sun has not been Made to be like the moon so that the night can be recognised from the day, and it is His-azwj Word: then We Erase the Sign of the night [17:12] – the Verse’’.[12] (Neither Hadeeth nor from Shia source)
46- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: وُجُوهُهُمَا إِلَى السَّمَاوَاتِ وَ أَقْفِيَتُهُمَا إِلَى الْأَرْضِ.
And from Ibn Abbas who said,
‘Both their faces are towards the skies, and their shoulders are to the earth’’.[13] (Not a Hadeeth + non-Shia source)
47- وَ عَنْ أَبِي ذَرٍّ ره قَالَ: كُنْتُ مَعَ النَّبِيِّ ص فِي الْمَسْجِدِ عِنْدَ غُرُوبِ الشَّمْسِ فَقَالَ يَا بَا ذَرٍّ أَ تَدْرِي أَيْنَ تَغْرُبُ الشَّمْسُ قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
And from Abu Zarr-ra having said: ‘I-ra was with Rasool-Allah-azwj in the Masjid at the setting of the sun. He-saww said: ‘O Abu Zarr-ra! Do you-ra know where the sun sets?’ I-ra said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ إِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ الْعَرْشِ فَتَسْتَأْذِنُ فِي الرُّجُوعِ فَيُؤْذَنُ لَهَا فَذَلِكَ قَوْلُهُ وَ الشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَها.
He-saww said: ‘It goes until it prostrates beneath the Throne. It seeks Permission regarding the return, so He-azwj Grants Permission to it. That is His-azwj Word: And the sun flows to a term Appointed for it. [36:38]’’.[14] (non-Shia source)
48- وَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يَقْرَأُ لَا مُسْتَقَرَّ لَهَا.
And from Ibn Abbas – He used to recite it as, ‘There is no stability for it’’.[15] (Not a Hadeeth + non-Shia source)
49- وَ عَنِ ابْنِ عَبَّاسٍ رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ قَالَ لِلشَّمْسِ مَطْلِعٌ فِي الشِّتَاءِ وَ مَغْرِبٌ فِي الشِّتَاءِ وَ مَطْلِعٌ فِي الصَّيْفِ وَ مَغْرِبٌ فِي الصَّيْفِ غَيْرُ مَطْلِعِهَا فِي الشِّتَاءِ وَ غَيْرُ مَغْرِبِهَا فِي الشِّتَاءِ.
And from Ibn Abbas –
‘Lord of the two Easts and Lord of the two Wests [55:17] – He said, ‘For the sun there is a rising during the winter and a setting during the winter, and a rising during the summer and a setting during the summer, other than the rising in the winter and other than it’s setting in the winter’’.[16] (Not a Hadeeth + non-Shia source)
50- وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ قَالَ: مَشْرِقُ الْفَجْرِ وَ مَشْرِقُ الشَّمْسِ وَ مَغْرِبُ الشَّمْسِ وَ مَغْرِبُ الشَّفَقِ.
And in another report from him (Ibn Abbas), said,
‘East of the dawn and east of the sun, and west of the sun and west of the twilight’’.[17] (Not a Hadeeth + non-Shia source)
51- وَ عَنْهُ أَيْضاً فِي قَوْلِهِ تَعَالَى فَلا أُقْسِمُ بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ قَالَ لِلشَّمْسِ كُلَّ يَوْمٍ مَطْلِعٌ تَطْلُعُ فِيهِ وَ مَغْرِبٌ تَغْرُبُ فِيهِ غَيْرُ مَطْلِعِهَا بِالْأَمْسِ وَ غَيْرُ مَغْرِبِهَا بِالْأَمْسِ.
And from him (Ibn Abbas) as well,
‘Regarding Words of the Exalted: But no! I swear by the Lord of the Easts and the Wests [70:40] – He said, ‘For the sun, every day, there is a rising (place) it rises in, and a setting (place) it sets in, other than the rising (place) of the day before and other than it’s setting (place) the day before’’.[18] (Neither a Hadeeth nor from a Shia source)
52- وَ عَنْ عِكْرِمَةَ قَالَ: هِيَ الْمَنَازِلُ الَّتِي تَجْرِي فِيهَا الشَّمْسُ وَ الْقَمَرُ.
And from Ikrimah (Bin Abu Jahl-la having said,
‘It is the stage which the sun and the moon flow in’’.[19] (Neither a Hadeeth nor from a Shia source)
53- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً قَالَ وَجْهُهُ يُضِيءُ السَّمَاوَاتِ وَ ظَهْرُهُ يُضِيءُ الْأَرْضَ.
And from Ibn Abbas –
‘Regarding His-azwj Words: And Made the moon a light therein [71:16] – He said, ‘It’s face illuminates the skies and it’s back illuminates the earth’’.[20] (Neither a Hadeeth nor from a Shia source)
54- وَ عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ: اجْتَمَعَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ وَ كَعْبُ الْأَحْبَارِ وَ قَدْ كَانَ بَيْنَهُمَا بَعْضُ الْعَتْبِ فَتَعَاتَبَا فَذَهَبَ ذَلِكَ فَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍو لِلْكَعْبِ سَلْنِي عَمَّا شِئْتَ فَلَا تَسْأَلُنِي عَنْ شَيْءٍ إِلَّا أَخْبَرْتُكَ بِتَصْدِيقِ قَوْلِي مِنَ الْقُرْآنِ
And from Shar Bin Howshab who said,
‘Abdullah Bin Amro Bin Al Aas and Ka’ab Al Ahbar gathered, and there used to be some criticism between the two. They reproached each other, so that was gone. Abdullah Bin Amro said to Al Ka’ab, ‘Ask me about whatever you so desire to, for you will not ask me about anything except I shall inform you with the verification of my words from the Quran’.
فَقَالَ لَهُ أَ رَأَيْتَ ضَوْءَ الشَّمْسِ وَ الْقَمَرِ أَ هُوَ فِي السَّمَاوَاتِ السَّبْعِ كَمَا هُوَ فِي الْأَرْضِ
He said to him, ‘What is your view of the illumination of the sun and the moon? Is it in the seven skies like what it is in the earth?’
قَالَ نَعَمْ أَ لَمْ تَرَوْا إِلَى قَوْلِ اللَّهِ خَلَقَ اللَّهُ سَبْعَ سَماواتٍ طِباقاً وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً.
He said, ‘Yes. Do you look at the Words of Allah-azwj: ‘Do you not see how Allah Created seven skies as layers? [71:15] And Made the moon a light therein, and Made the sun a lamp? [71:16]’’.[21] (Neither a Hadeeth nor from a Shia source)
55- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: وَجْهُهُ فِي السَّمَاءِ إِلَى الْعَرْشِ وَ قَفَاهُ إِلَى الْأَرْضِ.
And from Ibn Abbas who said,
‘It’s face is in the sky towards the Throne, and it’s shoulder is towards the earth’’.[22] (Neither a Hadeeth nor from a Shia source)
56- وَ عَنْ عِكْرِمَةَ قَالَ: إِنَّهُ يُضِيءُ نُورُ الْقَمَرِ فِيهِنَّ كُلِّهِنَّ كَمَا لَوْ كَانَ سَبْعُ زُجَاجَاتٍ أَسْفَلُ مِنْهُنَّ شِهَابٌ أَضَاءَ كُلَّهُنَّ فَكَذَلِكَ نُورُ الْقَمَرِ فِي السَّمَاوَاتِ كُلِّهِنَّ لِصَفَائِهِنَ.
And from Ikrimah (Bin Abu Jahl-la) –
‘He said, ‘The light of the moon illuminates in them, all of them, just as if it were seven glasses below them being meteors illuminating all of them. So like that, the light of the moon is in the skies, all of them, for their clarity’’.[23] (Neither a Hadeeth nor from a Shia source)
57- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً قَالَ خَلَقَ فِيهِنَّ حِينَ خَلَقَهُنَّ ضِيَاءً لِأَهْلِ الْأَرْضِ وَ لَيْسَ فِي السَّمَاءِ مِنْ ضَوْئِهِ شَيْءٌ.
And from Ibn Abbas –
‘Regarding His-azwj Words: And Made the moon a light therein [71:16] – He said, ‘It was Created among them when they were Created, as an illumination for the people of the earth, and there isn’t anything from it’s light in the sky’’.[24] (Neither a Hadeeth nor from a Shia source)
58- وَ عَنْ عَطَاءٍ فِي قَوْلِهِ وَ جُمِعَ الشَّمْسُ وَ الْقَمَرُ قَالَ يُجْمَعَانِ يَوْمَ الْقِيَامَةِ ثُمَّ يُقْذَفَانِ فَيَكُونُ نَارُ اللَّهِ الْكُبْرَى.
And from Ata’a –
‘Regarding His-azwj Words: And the sun and the moon are Gathered together [75:9] – He said, ‘They would be Gathered during on the Day of Qiyamah, then they would be thrown so they would become the great fire of Allah-azwj’’.[25] (Neither a Hadeeth nor from a Shia source)
59- وَ عَنِ ابْنِ جَرِيحٍ قَالَ: كُوِّرَا يَوْمَ الْقِيَامَةِ.
And from Ibn Jareeh who said,
‘They would be Wrapped up on the Day of Qiyamah’’.[26] (Neither a Hadeeth nor from a Shia source)
60- الْعِلَلُ، وَ الْعُيُونُ، فِي خَبَرِ الشَّامِيِّ عَنِ الرِّضَا ع أَنَّهُ سَأَلَ رَجُلٌ مِنْ أَهْلِ الشَّامِ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ أَنْ سَأَلَهُ عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ تَعَالَى قَالَ خَلَقَ النُّورَ
(The book) ‘Al Illal’ and ‘Al Uyoon’ –
‘In a Hadeeth of the Syrian, from Al-Reza-asws, ‘A man from the people of Syria asked Amir Al-Momineen-asws about issues. It was among what he asked him-asws that he asked him-asws about the first of what Allah-azwj the Exalted had Created. He-asws said: ‘He-azwj Created the Noor (Light)’.
وَ سَأَلَهُ عَنْ طُولِ الشَّمْسِ وَ الْقَمَرِ وَ عَرْضِهِمَا قَالَ تِسْعُمِائَةِ فَرْسَخٍ فِي تِسْعِمِائَةِ فَرْسَخٍ.
And he asked him-asws about the length of the sun, and the moon, and their width. He-asws said: ‘Nine hundred Farsakhs by nine hundred Farsakhs’’.[27]
باب 10 علم النجوم و العمل به و حال المنجمين
CHAPTER 10 – KNOWLEDGE OF THE STARS (ASTROLOGY) AND THE ACTING WITH IT, AND STATE OF THE ASTROLOGERS
الآيات الصافات فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقالَ إِنِّي سَقِيمٌ
The Verses – (Surah) Al-Safaat: Then he looked with a consideration among the stars, [37:88]. so he said, ‘I feel sick’ [37:89].
تفسير استشكل السيد المرتضى ره في كتاب تنزيه الأنبياء في هذه الآية بوجهين أحدهما أنه حكي عن نبيه النظر في النجوم و عندكم أن الذي يفعله المنجمون في ذلك ضلال و الآخر قوله إِنِّي سَقِيمٌ و ذلك كذب ثم أجاب بوجوه.
Tafseer – The Seyyid Al-Murtaza has considered this problem in the book ‘Tanzeeh Al-Anbiya’ regarding this Verse with two aspects. One of these is that it tells about His-azwj Prophet-saww of looking into the stars, and in your presence, it is that which is done by the astrologers in that straying. And the other is his-as words: ‘I feel sick’ [37:89], and that is a lie. Then he answered by (various) aspects.
الأول أن إبراهيم ع كانت به علة تأتيه في أوقات مخصوصة فلما دعوه إلى الخروج معهم نظر إلى النجوم ليعرف منها قرب نوبة علته فقال إِنِّي سَقِيمٌ و أراد أنه حضر وقت العلة و زمان نوبتها و شارفت الدخول فيها
The first is that Ibrahim-as, there was an illness with him-as coming to him-as at particular times. When they called him-as to go out with them, he-as looked at the stars in order to know from these the nearness of a bout of his-as illness, so he-as said: ‘I feel sick’ [37:89], and he-as intended that the time for the illness had presented and the time of it’s recurrence, and he-as was overlooking the entering into it.
و قد تسمي العرب المشارف للشيء باسم الداخل فيه كما قال تعالى إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ
And the Arabs tend to name the overlooking of the thing by naming the entering into it, just as the Exalted has Said: You shall pass away, and they would be dying [39:30].
فإن قيل لو أراد ما ذكرتموه لقال فنظر إلى النجوم لأن لفظة في لا تستعمل إلا فيمن ينظر كما ينظر المنجم.
If it is said, ‘If He-azwj had Intended what you are mentioning, He-azwj would have Said: “He-as looked at the stars!”, because the word is only used regarding the one looking just as the astrologer looks’.
قلنا حروف الصفات يقوم بعضها مقام بعض قال سبحانه وَ لَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ و إنما أراد على جذوعها.
We said, ‘The letters of (Surah) Al-Saffaat stand in place of each other. The Glorious Said: and I will crucify you in a palm trunk, [20:71] – and rather He-azwj Intended upon it’s trunk.
الثاني أنه يجوز أن يكون الله أعلمه بالوحي أنه سيمتحنه بالمرض في وقت مستقبل و إن لم يكن قد جرت بذلك المرض عادته و جعل تعالى العلامة على ذلك ظاهرا له من قبل النجوم إما لطلوع نجم على وجه مخصوص أو اقترانه بآخر
The second is that it is allowed that Allah-azwj happens to be Letting him-as know through the Revelation that he-as would be Tested with the illness in a future time, and even if he-as had not flowed with that illness as his-as norm. And the Exalted Made the sign of that apparent to him from the stars, either because a star has risen in a specific aspect, or because of its association with another.
فلما نظر إبراهيم ع في الأمارة التي نصبت له من النجوم قال إني سقيم تصديقا لما أخبره الله تعالى.
When Ibrahim-as looked into the construction of the stars which had been Installed for him-as, he-as said: ‘I-as feel sick’, in ratification to what Allah-azwj the Exalted had Informed him-as.
الثالث ما قاله قوم في ذلك إن من كان آخر أمره الموت فهو سقيم و هذا لأن تشبيه الحياة المفضية إلى الموت بالسقم من أحسن التشبيه.
The third is what a group of people have said regarding that, ‘The one who was at the end of his affairs, so he is sick’, and this is because the comparison of the life leading to the death with the illness is from the excellent comparisons.
الرابع أن يكون قوله إِنِّي سَقِيمٌ معناه أني سقيم القلب أو الرأي خوفا من إصرار قومه على عبادة الأصنام و هي لا تسمع و لا تبصر و يكون قوله فَنَظَرَ نَظْرَةً فِي النُّجُومِ على هذا معناه أنه نظر و فكر في أنها محدثة مدبرة مصرفة و عجب كيف يذهب على العقلاء ذلك من حالها حين يعبدونها
The fourth is that his-as words: I-as feel sick’, it’s meaning is that I-as am sick of heart, or that he‑as viewed the fear from the persistence of his-as people upon worshipping the idols, and these neither listen nor see, and His-azwj Words: Then he looked with a consideration among the stars [37:88], upon this meaning that he-as looked and thought regarding that it is an occurrence managed by a Mastermind, and-as wondered how the intellectuals are going upon that from its state when they are worshipping these.
و يجوز أيضا أن يكون قوله فَنَظَرَ نَظْرَةً فِي النُّجُومِ معناه أنه شخص ببصره إلى السماء كما يفعل المفكر المتأمل فإنه ربما أطرق إلى الأرض و ربما نظر إلى السماء استعانة على فكره
And it is allowed as well that His-azwj Words: Then he looked with a consideration among the stars [37:88], it’s meaning is that he-as is a person gazing with his-as sight towards the sky just as the pondering one does, the meditating one. Sometimes he lovers his head towards the ground and at times looks into the sky resuming upon his thoughts.
و قد قيل إن النجوم هاهنا نجوم النبت لأنه يقال لكل ما خرج من الأرض و غيرها و طلع أنه ناجم و نجم و يقال للجميع نجوم و يقولون نجم قرن الظبي و نجم ثدي المرأة و على هذا الوجه يكون إنما نظر في حال الفكر و الإطراق إلى الأرض فرأى ما نجم منها
And it is being said that the stars over here is the vegetation because it is said for all what emerges from the earth and other, and rises, that it is originating and a star. And it is said for the entirety of stars, and they are saying a star is a part of the antelope, and a star is a breast of the woman, and upon this aspect is what he-saww happened to be looking into the state of thinking and the lowering of the head towards the ground, so he-as saw what had arisen from it.
و قيل أيضا إنه أراد بالنجوم ما نجم له من رأيه و ظهر له بعد أن لم يكن ظاهرا و هذا و إن كان يحتمله الكلام فالظاهر بخلافه لأن الإطلاق في قول القائل نجوم لا يفهم من ظاهره إلا نجوم السماء دون نجوم الأرض و نجوم الرأي
And it is said as well that He-azwj Intended with the stars, what rises for him-as from his-as view and appeared to him-as after it had not been apparent, and this, and even though the speech is possible, the apparent is opposite to it because ‘the lowering of the head’ in the words of the speaker as ‘stars’ cannot be understood from it’s apparent except as being stars of the sky besides the stars (growth) of the earth and the star of the opinion’.
و قال أبو مسلم الأصفهاني إن معنى قوله فَنَظَرَ نَظْرَةً فِي النُّجُومِ أراد في القمر و الشمس لما ظن أنهما آلهة في حال مهلة النظر على ما قصه الله تعالى من قصته في سورة الأنعام و لما استدل بأفولها و غروبها على أنها محدثة غير قديمة و لا آلهة
And Abu Muslim Al Asfahany said, ‘The meaning of His-azwj Words: Then he looked with a consideration among the stars [37:88], He-azwj Intended (looking) into the moon and the sun when he-as thought that these might be gods in the state of a moment of consideration, based upon what Allah-azwj the Exalted has Narrated of his-as story in Surah Al Anaam, and when he-as was pointed by it’s fading and it’s setting that these are occurrences, not ancient, and not gods.
و أراد بقوله إِنِّي سَقِيمٌ أني لست على يقين من الأمر و لا شفاء من العلم و قد يسمى الشك بأنه سقم كما يسمى العلم بأنه شفاء ثم اعترض عليه بأنه مخالف لسياق الآيات انتهى ملخص كلامه.
And he-as intended by his-as words: ‘I-as feel sick’ – I-as am not upon certainty from the matter, nor healed from the knowledge, and the doubt has been named as the doubt because it is a disease just as the knowledge is named that it is a cure. Then he objected that it was contrary to the context of the Verses’ – end of a summary of his speech.
و أقول يمكن أن يقال إن حرمة النظر في النجوم على الأنبياء و الأئمة العالمين بها حق العلم غير مسلم و إنما يحرم على غيرهم لعدم إحاطتهم بذلك و نقص علمهم كما ستعرف عند شرح الأخبار.
And I (Majlisi) am saying, ‘It can be said that the prohibition of looking into the stars is upon the Prophets-as and the Imams-as, the knowers with it as is the right of knowing, without submitting. And rather the prohibition is upon others due to the impossibility of their comprehending that and their deficient knowledge, just as you will be recognising at the explanation of the Ahadeeth’.
1- الْإِحْتِجَاجُ، عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَسَلَّمَ عَلَيْهِ فَرَدَّ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامَ فَقَالَ لَهُ مَرْحَباً يَا سَعْدُ فَقَالَ لَهُ الرَّجُلُ بِهَذَا الِاسْمِ سَمَّتْنِي أُمِّي وَ مَا أَقَلَّ مَنْ يَعْرِفُنِي بِهِ
(The book) ‘Al Ihtijaj’ – From Aban Bin Taghlib who said,
‘I was in the presence of Abu Abdullah-asws when a man from the people of Al-Yemen entered to see him-asws. He greeted unto him-asws. Abu Abdullah-asws responded the greeting to him. He‑asws said to him: ‘Welcome, O Sa’ad!’ The man said to him-asws, ‘It is with this name that my mother had named me, and how few are the ones who recognise me with it!’
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ يَا سَعْدُ الْمَوْلَى فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ بِهَذَا كُنْتُ أُلَقَّبُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا خَيْرَ فِي اللَّقَبِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ لا تَنابَزُوا بِالْأَلْقابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمانِ مَا صِنَاعَتُكَ يَا سَعْدُ
Abu Abdullah-asws said: ‘You speak the truth, O Sa’ad, ‘Al-Mawla’!’ The man said, ‘May I be sacrificed for you-asws! This is what I had been titled with!’ Abu Abdullah-asws said: ‘There is no good in the title. Allah-azwj Blessed and Exalted Says in His-azwj Book: nor call each other with nicknames. Evil is the false name after the Eman; [49:11]. What is your work (occupation), O Sa’ad?’
فَقَالَ جُعِلْتُ فِدَاكَ إِنَّا مِنْ أَهْلِ بَيْتٍ نَنْظُرُ فِي النُّجُومِ لَا يُقَالُ إِنَّ بِالْيَمَنِ أَحَداً أَعْلَمَ بِالنُّجُومِ مِنَّا
He said, ‘May I be sacrificed for you-asws! I am from the family who look into the stars (astrologers). It cannot be said that there is anyone in Al-Yemen who is more knowledgeable with the stars what we are’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَكَمْ ضَوْءُ الْمُشْتَرِي عَلَى ضَوْءِ الْقَمَرِ دَرَجَةً فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘So how much is the luminosity of the Jupiter upon the moon by rank?’ The Yemeni said, ‘I don’t know’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَكَمْ ضَوْءُ الْمُشْتَرِي عَلَى ضَوْءِ عُطَارِدٍ دَرَجَةً فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘You speak the truth! How much is the luminosity of the Jupiter upon the luminosity of the Mercury, by rank?’ The Yemeni said, ‘I don’t know’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَمَا اسْمُ النَّجْمِ الَّذِي إِذَا طَلَعَ هَاجَتِ الْإِبِلُ فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘You speak the truth! So what is the name of the star which when it rises, the camels get agitated?’ The Yemeni said, ‘I don’t know’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَمَا اسْمُ النَّجْمِ الَّذِي إِذَا طَلَعَ هَاجَتِ الْبَقَرُ فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘You speak the truth! So what is the name of the stat which when it rises, the cows get agitated?’ The Yemeni said, ‘I don’t know’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَمَا اسْمُ النَّجْمِ الَّذِي إِذَا طَلَعَ هَاجَتِ الْكِلَابُ فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘You speak the truth! So what is the name of the star which when it rises, the dogs get agitated?’ The Yemeni said, ‘I don’t know’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فِي قَوْلِكَ لَا أَدْرِي فَمَا زُحَلُ عِنْدَكُمْ فِي النُّجُومِ فَقَالَ الْيَمَانِيُّ نَجْمٌ نَحْسٌ
Abu Abdullah-asws said: ‘You speak the truth in your words (saying), ‘I don’t know’. So what is Saturn with you all, among the stars?’ The Yemeni said, ‘An inauspicious star’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَقُلْ هَذَا فَإِنَّهُ نَجْمُ أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ نَجْمُ الْأَوْصِيَاءِ ع وَ هُوَ النَّجْمُ الثَّاقِبُ الَّذِي قَالَ اللَّهُ فِي كِتَابِهِ
Abu Abdullah-asws said: ‘Do not say this, for it is a star of Amir Al-Momineen-asws, and it is a star of the successors-asws, and (It is) the star of piercing brightness [86:3] which Allah-azwj has Spoken of in His-azwj Book!’
فَقَالَ الْيَمَانِيُّ فَمَا مَعْنَى الثَّاقِبِ فَقَالَ إِنَّ مَطْلِعَهُ فِي السَّمَاءِ السَّابِعَةِ فَإِنَّهُ ثَقَبَ بِضَوْئِهِ حَتَّى أَضَاءَ فِي السَّمَاءِ الدُّنْيَا فَمِنْ ثَمَّ سَمَّاهُ اللَّهُ النَّجْمَ الثَّاقِبَ
Al-Yemeni said, ‘What is the meaning of ‘piercing brightness’?’ He-asws said: ‘It rises in the seventh sky, and it pierces with it’s luminosity until it illuminates in the sky of the world. So, from then Allah-azwj Named is as the star of piercing brightness.
ثُمَّ قَالَ يَا أَخَا الْعَرَبِ عِنْدَكُمْ عَالِمٌ قَالَ الْيَمَانِيُّ نَعَمْ جُعِلْتُ فِدَاكَ إِنَّ بِالْيَمَنِ قَوْماً لَيْسُوا كَأَحَدٍ مِنَ النَّاسِ فِي عِلْمِهِمْ
The he-asws said: ‘O Arab brother! Is there a scholar with you all?’ The Yemeni said, ‘Yes, may I be sacrificed for you-asws! In Al-Yemen there are a people who aren’t like anyone from the people in their knowledge’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ مَا يَبْلُغُ مِنْ عِلْمِ عَالِمِهِمْ قَالَ الْيَمَانِيُّ إِنَّ عَالِمَهُمْ لَيَزْجُرُ الطَّيْرَ وَ يَقْفُو الْأَثَرَ فِي سَاعَةٍ وَاحِدَةٍ مَسِيرَةَ شَهْرٍ لِلرَّاكِبِ الْمُحِثِّ الْمُجِدِّ
Abu Abdullah-asws said: ‘And what extent has reached from the knowledge of their scholars?’ The Yemeni said, ‘Their scholar disturbs the birds and leaves the tracks in one hour, the travel distance of a month for the urging, the enthusiastic rider’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَإِنَّ عَالِمَ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِ الْيَمَنِ قَالَ الْيَمَانِيُّ وَ مَا يَبْلُغُ مِنْ عِلْمِ عَالِمِ الْمَدِينَةِ
Abu Abdullah-asws said: ‘A scholar of Al-Medina is more knowledgeable than the scholar of Al-Yemen’. The Yemeni said, ‘And what is the extent reaches from the knowledge of the scholar of Al-Medina?’
قَالَ ع إِنَّ عِلْمَ عَالِمِ الْمَدِينَةِ يَنْتَهِي إِلَى أَنْ لَا يَقْفُوَ الْأَثَرَ وَ لَا يَزْجُرَ الطَّيْرَ وَ يَعْلَمَ مَا فِي اللَّحْظَةِ الْوَاحِدَةِ مَسِيرَةَ الشَّمْسِ تَقْطَعُ اثْنَيْ عَشَرَ بُرْجاً وَ اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً وَ اثْنَيْ عَشَرَ عَالِماً
He-asws said: ‘The knowledge of a scholar of Al-Medina ends up to that he neither leaves any trace nor disturbs the bird, and he knows what is in the one moment the travel distance of the sun, cutting through twelve constellation and twelve lands and twelve seas and twelve worlds’.
فَقَالَ لَهُ الْيَمَانِيُّ مَا ظَنَنْتُ أَنَّ أَحَداً يَعْلَمُ هَذَا وَ مَا يَدْرِي مَا كُنْهُهُ
The Yemeni said to him-asws, ‘I had not thought that anyone would know this’ – and he did not know what his-asws being was’.
قَالَ ثُمَّ قَامَ الْيَمَانِيُ.
He (the narrator) said, ‘Then the Yemeni arose (to leave)’’.[28]
2- الْإِحْتِجَاجُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: اسْتَقْبَلَ أَمِيرَ الْمُؤْمِنِينَ ع دِهْقَانٌ مِنْ دَهَاقِينِ الْفُرْسِ فَقَالَ لَهُ بَعْدَ التَّهْنِئَةِ يَا أَمِيرَ الْمُؤْمِنِينَ تَنَاحَسَتِ النُّجُومُ الطَّالِعَاتُ وَ تَنَاحَسَتِ السُّعُودُ بِالنُّحُوسِ وَ إِذَا كَانَ مِثْلُ هَذَا الْيَوْمِ وَجَبَ عَلَى الْحَكِيمِ الِاخْتِفَاءُ وَ يَوْمُكَ هَذَا يَوْمٌ صَعْبٌ قَدِ انْقَلَبَ فِيهِ كَوْكَبَانِ وَ انْقَدَحَ مِنْ بُرْجِكَ النِّيرَانُ وَ لَيْسَ الْحَرْبُ لَكَ بِمَكَانٍ
(The book) ‘Al Ihtijaj’ – From Saeed Bin Jubeyr who said,
‘Amir Al-Momineen-asws received a leading personality from the leading personalities of the Persians. He said to him-asws after the well-wishing, ‘O Amir Al-Momineen-asws! The ascending stars are lining up, and the lining in the ascent is with the inauspiciousness, and whenever it would be like this day, it obligates the hiding upon the ruler, and this day of yours-asws is a difficult day. Two planets have been overturned in it, and fires are blazing out from your-asws constellation, and the war isn’t your-asws place to be’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَيْحَكَ يَا دِهْقَانُ الْمُنْبِئُ بِالْآثَارِ الْمُحَذِّرُ مِنَ الْأَقْدَارِ مَا قِصَّةُ صَاحِبِ الْمِيزَانِ وَ قِصَّةُ صَاحِبِ السَّرَطَانِ وَ كَمِ الْمَطَالِعُ مِنَ الْأَسَدِ وَ السَّاعَاتِ مِنَ الْمُحَرَّكَاتِ وَ كَمْ بَيْنَ السَّرَارِيِّ وَ الدَّرَارِيِّ
Amir Al-Momineen-asws said: ‘Woe be to you, O Dihqan! The one who fore-tells with the impacts is the cautioner from the pre-determination. What is the story of the companion of the Libra, and story of the companions of the Cancer, and how much is the rising from the Leo, and the hours from the moving ones, and how much is there between travelling and the rotating?’
قَالَ سَأَنْظُرُ وَ أَوْمَأَ بِيَدِهِ إِلَى كُمِّهِ وَ أَخْرَجَ مِنْهُ أُسْطُرْلَاباً يَنْظُرُ فِيهِ فَتَبَسَّمَ ع
He said, ‘I shall be looking’ – and he gestured to his sleeve and extracted an astrolabe (compass) from it, looking into it. He-asws smiled.
فَقَالَ أَ تَدْرِي مَا حَدَثَ الْبَارِحَةَ وَقَعَ بَيْتٌ بِالصِّينِ وَ انْفَرَجَ بُرْجُ مَاجِينَ وَ سَقَطَ سُورُ سَرَانْدِيبَ وَ انْهَزَمَ بِطْرِيقُ الرُّومِ بِأَرْمَنِيَّةَ وَ فَقَدَ دَيَّانُ الْيَهُودِ بِأَيْلَةَ وَ هَاجَ النَّمْلُ بِوَادِي النَّمْلِ وَ هَلَكَ مَلِكُ إِفْرِيقِيَةَ أَ كُنْتَ عَالِماً بِهَذَا
He Do you know what occurred last night in China, and the tower of Majin was cleft asunder, and a bridge of Sarandeeb fell down, and the Romans were defeated in the way at Armenia, and a judge of the Jews has gone missing at Eilat, and the ants were agitated in a valley of the ants, and a king of Africa has been killed. Were you a knower of this?’
قَالَ لَا يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘No, O Amir Al-Momineen-asws!’
فَقَالَ الْبَارِحَةَ سَعِدَ سَبْعُونَ أَلْفَ عَالَمٍ وَ وُلِدَ فِي كُلِّ عَالَمٍ سَبْعُونَ أَلْفاً وَ اللَّيْلَةَ يَمُوتُ مِثْلُهُمْ وَ هَذَا مِنْهُمْ وَ أَوْمَأَ بِيَدِهِ إِلَى سَعْدِ بْنِ مَسْعَدَةَ الْحَارِثِيِّ وَ كَانَ جَاسُوساً لِلْخَوَارِجِ فِي عَسْكَرِ أَمِيرِ الْمُؤْمِنِينَ ع فَظَنَّ الْمَلْعُونُ أَنَّهُ يَقُولُ خُذُوهُ فَأَخَذَ بِنَفْسِهِ فَمَاتَ
He-asws said: ‘Yesterday, seventy thousand worlds were happy, and seventy thousand have been born in each world, and tonight the likes of them would be dying, and this one is from them!’ – and he-asws gestured by his-asws hand towards Sa’ad Bin Mas’ada Al-Harisy, and he was a spy for the Kharijites in the army of Amir Al-Momineen-asws. The Accursed one thought that he-asws was saying: ‘Seize him!’ So he took his own soul and died.
فَخَرَّ الدِّهْقَانُ سَاجِداً فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ لَمْ أَرْوِكَ مِنْ عَيْنِ التَّوْفِيقِ قَالَ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ
Al-Dihqan fell in Sajdah. Amir Al-Momineen-asws said: ‘Did I-asws not show you from the eye of confirmation?’ He said, ‘Yes, O Amir Al-Momineen-asws!’
فَقَالَ أَنَا وَ صَاحِبِي لَا شَرْقِيٌ وَ لَا غَرْبِيٌّ نَحْنُ نَاشِئَةُ الْقُطْبِ وَ أَعْلَامُ الْفَلَكِ أَمَّا قَوْلُكَ انْقَدَحَ مِنْ بُرْجِكَ النِّيرَانُ فَكَانَ الْوَاجِبُ أَنْ تَحْكُمَ بِهِ لِي لَا عَلَيَّ أَمَّا نُورُهُ وَ ضِيَاؤُهُ فَعِنْدِي وَ أَمَّا حَرِيقُهُ وَ لَهَبُهُ فَذَهَبَ عَنِّي فَهَذِهِ مَسْأَلَةٌ عَمِيقَةٌ احْسُبْهَا إِنْ كُنْتَ حَاسِباً.
He-asws said: ‘I-asws and my-asws companion are neither eastern nor western. We are the origins of the poles and the flag of the astronomy. As for your words, ‘Fires are blazing from your-asws constellation’, so the obligatory is that you should be deciding with it for me-asws not against me-asws. As for it’s light and it’s luminosity, it is in my-asws possession. And as for it’s burning and it’s flames, they are going away from me-asws. So this is an issue, it’s calculation is deep, if you were to calculate’’.[29]
3- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ مَا تَقُولُ فِيمَنْ زَعَمَ أَنَّ هَذَا التَّدْبِيرَ الَّذِي يَظْهَرُ فِي هَذَا الْعَالَمِ تَدْبِيرُ النُّجُومِ السَّبْعَةِ
(The book) ‘Al Ihtijaj’ – From Hisham Bin Al Hakam who said,
‘The Atheist asked Abu Abdullah-asws. He said, ‘What are you-asws saying regarding the one who claims that this management which is apparent in this world is the management of the seven stars?’
قَالَ ع 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-asws said: ‘They would be needy to evidence that this large world and the small world are from the management by the stars which are floating in the orbits and are rotating where they rotate tirelessly not taking and they are travelling, not pausing’.
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: ‘Each star from these is allocated with a manager, so it is at the status of the slave commanded and prohibited. If it was ancient, eternal, they would not be changing from a state to a state’.
قَالَ فَمَا تَقُولُ فِي عِلْمِ النُّجُومِ
He said, ‘So 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 الْخَبَرَ.
He-asws said: ‘It is such a knowledge, it’s benefit is little and it’s harm is a lot, because one cannot repel by it the Pre-determination, nor can one save the hazards by it. If the astrologer were to inform with the afflictions, the guarding cannot protect one from the destiny, and if he were to inform with goodness, one is not able to hasten it, and if evil were to occur with it, it would not be possible to turn it away. And the astrologer contradicts Allah-azwj regarding His-azwj Knowledge by his alleging that he can repel the Decree of Allah-azwj away from His-azwj creatures’ – the Hadeeth’’.[30]
4- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ يُوسُفَ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ عَوْفِ بْنِ الْأَحْمَرِ قَالَ: لَمَّا أَرَادَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَسِيرَ إِلَى النَّهْرَوَانِ أَتَاهُ مُنَجِّمٌ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَسِرْ فِي هَذِهِ السَّاعَةِ وَ سِرْ فِي ثَلَاثِ سَاعَاتٍ يَمْضِينَ مِنَ النَّهَارِ
(The book) ‘Majalis’ of Al Sadouq – From Muhammad Bin Ali Majaylawiya, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Qurshy, from Nasr Bin Muzahim, from Nasr Bin Muzahim, from Umar Bin Sa’ad, from Yusuf Bin Yazeed, from abdullah Bin Awf Bin Al Ahmar who said,
‘When Amir Al-Momineen-asws wanted to travel to Al-Nahrwan, an astrologer came to him‑asws. He said to him-asws, ‘O Amir Al-Momineen-asws! Do not travel in this hour, and travel in three hours past from the day!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ لِمَ ذَاكَ
Amir Al-Momineen-asws said: ‘And why is that so?’
قَالَ لِأَنَّكَ إِنْ سِرْتَ فِي هَذِهِ السَّاعَةِ أَصَابَكَ وَ أَصَابَ أَصْحَابَكَ أَذًى وَ ضُرٌّ شَدِيدٌ وَ إِنْ سِرْتَ فِي السَّاعَةِ الَّتِي أَمَرْتُكَ ظَفِرْتَ وَ ظَهَرْتَ وَ أَصَبْتَ كُلَّ مَا طَلَبْتَ
He said, ‘Because you-asws, if you-asws were to travel during this time, you-asws and your-asws companions would be afflicted with injuries and severe harm, and if you-asws were to travel during the timings which I am instructing you-asws with, you-asws shall be victorious and prevail and attain all what you-asws seek’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع تَدْرِي مَا فِي بَطْنِ هَذِهِ الدَّابَّةِ أَ ذَكَرٌ أَمْ أُنْثَى قَالَ إِنْ حَسَبْتُ عَلِمْتُ
Amir Al-Momineen-asws said to him: ‘Do you know what is in the belly of this animal, whether it is a male or a female?’ He said, ‘If I were to calculate, I would know’.
قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ صَدَّقَكَ عَلَى هَذَا الْقَوْلِ فَقَدْ كَذَّبَ بِالْقُرْآنِ قَالَ اللَّهُ تَعَالَى إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَ يَعْلَمُ ما فِي الْأَرْحامِ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
Amir Al-Momineen-asws said to him: ‘Who will ratify you upon this word, for you have belied the Quran. Allah-azwj the Exalted Said: Surely, Allah, with Him is the Knowledge of the Hour, and He Sends down the rain, and He Knows what is in the wombs; and no soul knows what it would be earning the next day; and no soul knows in which land it shall die. Surely Allah is Knowing, Aware [31:34].
مَا كَانَ مُحَمَّدٌ ص يَدَّعِي مَا ادَّعَيْتَ أَ تَزْعُمُ أَنَّكَ تَهْدِي إِلَى السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا صُرِفَ عَنْهُ السُّوءُ وَ السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا حَاقَ بِهِ الضُّرُّ
Muhammad-saww had not claimed what you are claiming! Are you claiming that you can guide to the time which one who travels during it, the evil would be turned away from him, and the time which one were to travel in it, the harm would befall him.
مَنْ صَدَّقَكَ بِهَذَا اسْتَغْنَى بِقَوْلِكَ عَنِ الِاسْتِعَانَةِ بِاللَّهِ عَزَّ وَ جَلَّ فِي ذَلِكَ الْوَجْهِ وَ أَحْوَجَ إِلَى الرَّغْبَةِ إِلَيْكَ فِي دَفْعِ الْمَكْرُوهِ عَنْهُ وَ يَنْبَغِي لَهُ أَنْ يُولِيَكَ الْحَمْدَ دُونَ رَبِّهِ عَزَّ وَ جَلَّ فَمَنْ آمَنَ لَكَ بِهَذَا فَقَدِ اتَّخَذَكَ مِنْ دُونِ اللَّهِ نِدّاً وَ ضِدّاً
One who ratifies you with this would be needless due to your words from seeking assistance with Allah-azwj Mighty and Majestic in that aspect and would be needy to the wishing to you in repelling the abhorrences away from it, and it would be befitting for him that he renders you the praise besides his Lord-azwj Mighty and Majestic. The one who believes in you with this, so he has taken you as an adversary and as an opponent from besides Allah-azwj’.
ثُمَّ قَالَ ع اللَّهُمَّ لَا طَيْرَ إِلَّا طَيْرُكَ وَ لَا ضَيْرَ إِلَّا ضَيْرُكَ وَ لَا خَيْرَ إِلَّا خَيْرُكَ وَ لَا إِلَهَ غَيْرُكَ
Then he-asws said: ‘O Allah-azwj! There is no evil omen except Your-azwj evil omen, nor any harm except Your-azwj harm, nor any good except Your-azwj good, nor is there any god apart from You-azwj!’
بَلْ نُكَذِّبُكَ وَ نُخَالُفَك وَ نَسِيرُ فِي السَّاعَةِ الَّتِي نَهَيْتَ عَنْهَا.
(He-asws said): ‘But we-asws belie you (astrologer), and oppose you, and we-asws shall travel in the very time which you are forbidding from’’.[31]
5– الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ أَبِي الْحُصَيْنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سُئِلَ رَسُولُ اللَّهِ ص عَنِ السَّاعَةِ فَقَالَ عِنْدَ إِيمَانٍ بِالنُّجُومِ وَ تَكْذِيبٍ بِالْقَدَرِ.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Al-Hassan Bin Ali bin Fazzal, from Zareyf Bin Nasih, from Abu Al Huseyn who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww was asked about the Hour. He-azwj said: ‘Having belief in the astrology (means) the belying with the Pre-determination’’.[32]
6- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا تَزَالُ فِي أُمَّتِي إِلَى يَوْمِ الْقِيَامَةِ الْفَخْرُ بِالْأَحْسَابِ وَ الطَّعْنُ فِي الْأَنْسَابِ وَ الِاسْتِسْقَاءُ بِالنُّجُومِ وَ النِّيَاحَةُ وَ إِنَّ النَّائِحَةَ إِذَا لَمْ تَتُبْ قَبْلَ مَوْتِهَا تَقُومُ يَوْمَ الْقِيَامَةِ وَ عَلَيْهَا سِرْبَالٌ مِنْ قَطِرَانٍ وَ دِرْعٌ مِنْ جَرَبٍ.
(The book) ‘Al Khisaal’ – From his father, from Ali Bin Ibrahim, from his father, from Al-Hassan Bin Abu Al-Husayn Al Farsy, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al-Husayn Bin Zayd Bin Ali Bin Al-Husayn, from his father,
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Four will not cease to be in my-saww community up to the Day of Qiyamah – the pride with the calculation, and taunting regarding the lineages, and praying for the rain with the stars, and the wailing. And if the wailing woman does not repent before her death, would arise on the Day of Qiyamah and upon her would be a trouser of tar and a shield of itching’’.[33]
7- الْخِصَالُ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ عُمَارَةَ عَنْ سَالِمِ بْنِ سَالِمٍ وَ أَبِي عَرُوبَةَ مَعاً عَنْ أَبِي الْخَطَّابِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ الْأَنْصَارِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ خِصَالٍ إِلَى أَنْ قَالَ وَ عَنِ النَّظَرِ فِي النُّجُومِ.
(The book) ‘Al Khisaal’ – From Ibrahim Bin Muhammad Bin Hamza Bin Umarah, from Salim Bin Salim and Abu Aruba, both together from Abu Al Khattab, from Haroun Bin Muslim, from Al Qasim Bin Abdul Al Rahman Al Ansary, from Muhammad Bin Ali, from his father,
‘From Al-Husayn-asws Bin Ali-asws having said: ‘Rasool-Allah-saww forbade from (certain) characteristics, up to he-saww said: ‘And from looking into the stars (astrology)’’.[34]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ نَصْرِ بْنِ قَابُوسَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُنَجِّمُ مَلْعُونٌ وَ الْكَاهِنُ مَلْعُونٌ وَ السَّاحِرُ مَلْعُونٌ وَ الْمُغَنِّيَةُ مَلْعُونَةٌ وَ مَنْ آوَاهَا وَ أَكَلَ كَسْبَهَا مَلْعُونٌ
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Saffar, from Al-Hassan Bin Ali Al Kufy, from Is’haq Bin Ibrahim, from Nasr Bin Qabous who said,
‘I heard Abu Abdullah-asws saying: ‘The astrologer is Accursed, and the soothsayer is Accursed, and the sorcerer is Accursed, and the singer is Accursed, and the one who shelters them, and the consumer of their earnings is Accursed’.
وَ قَالَ ع الْمُنَجِّمُ كَالْكَاهِنِ وَ الْكَاهِنُ كَالسَّاحِرِ وَ السَّاحِرُ كَالْكَافِرِ وَ الْكَافِرُ فِي النَّارِ.
And he-asws said: ‘The astrologer is like the soothsayer, and the soothsayer is like the sorcerer, and the sorcerer is like the Kafir, and the Kafir is in the Fire’’.[35]
8- الْبَصَائِرُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الرَّازِيِّ عَنْ إِسْمَاعِيلَ بْنِ مُوسَىعَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَمِّهِ عَبْدِ الصَّمَدِ بْنِ عَلِيٍّ قَالَ: دَخَلَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ مَنْ أَنْتَ قَالَ أَنَا مُنَجِّمٌ قَالَ فَأَنْتَ عَرَّافٌ
(The book) ‘Al Basaair’ – From Muhammad Bin Abdullah Bin Ahmad Al Razy, from Ismail Bin Musa, from his father, from his grandfather, from his uncle Abdul Samad Bin Ali-asws who said,
‘A man entered to see Ali-asws Bin Al-Husayn-asws. Ali Bin Al-Husayn-asws said to him: ‘Who are you?’ He said, ‘I am an astrologer’. He-asws said: ‘So you are a fortune-teller’.
قَالَ فَنَظَرَ إِلَيْهِ ثُمَّ قَالَ هَلْ أَدُلُّكَ عَلَى رَجُلٍ قَدْ مَرَّ مُذْ دَخَلْتَ عَلَيْنَا فِي أَرْبَعَةَ عَشَرَ عَالَماً كُلُّ عَالَمٍ أَكْبَرُ مِنَ الدُّنْيَا ثَلَاثَ مَرَّاتٍ لَمْ يَتَحَرَّكْ مِنْ مَكَانِهِ قَالَ مَنْ هُوَ
He (the narrator) said, ‘He-asws looked at him, then said: ‘Shall I-asws point you to a man who, since you entered to see us, has passed into fourteen worlds, each world being larger than the world three times over (and) he did not even move from his place?’ He said, ‘Who is he?’
قَالَ أَنَا وَ إِنْ شِئْتَ أَنْبَأْتُكَ بِمَا أَكَلْتَ وَ مَا ادَّخَرْتَ فِي بَيْتِكَ.
He-asws said: ‘I-asws am, and if you so desire I-asws can inform you with what you have eaten and what you have hoarded in your house’’.[36]
9- الْبَصَائِرُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عُمَيْرِ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع حَيْثُ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ عُلَمَاءِ أَهْلِ الْيَمَنِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا يَمَانِيُّ أَ فِيكُمْ عُلَمَاءُ قَالَ نَعَمْ
(The book) ‘Al Basaair’ – From Muhammad Bin Al-Husayn, from Ali Bin Sa’dan, from Abdullah Bin Al Qasim, from Umeyr Bin Aban Al Kalby, from Aban Bin Taghlib who said,
‘I was in the presence of Abu Abdullah-asws when a man from the scholars of the people of Al-Yemen entered to see him-asws. Abu Abdullah-asws said: ‘O Yemeni! Are there scholars among you all?’ He said, ‘Yes’.
قَالَ فَأَيُّ شَيْءٍ يَبْلُغُ مِنْ عِلْمِ عُلَمَائِكُمْ قَالَ إِنَّهُ لَيَسِيرُ فِي لَيْلَةٍ وَاحِدَةٍ مَسِيرَةَ شَهْرَيْنِ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْآثَارَ
He-asws said: ‘So which thing (extent) reaches from the knowledge of your scholars?’ He said, ‘They tent to travel in one night the travel distance of two months, disturbing the birds and leaving a trace’.
فَقَالَ لَهُ فَعَالِمُ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ فَأَيُّ شَيْءٍ يَبْلُغُ مِنْ عِلْمِ عَالِمِكُمْ بِالْمَدِينَةِ
He-asws said to him: ‘A scholar of Al-Medina is more knowledgeable than your scholars are’. He said, ‘So which thing (extent) reaches from the knowledge of your scholar at Al-Medina?’
قَالَ إِنَّهُ يَسِيرُ فِي صَبَاحٍ وَاحِدٍ مَسِيرَةَ سَنَةٍ كَالشَّمْسِ إِذَا أُمِرَتْ إِنَّهَا الْيَوْمَ غَيْرُ مَأْمُورَةٍ وَ لَكِنْ إِذَا أُمِرَتْ تَقْطَعُ اثْنَيْ عَشَرَ شَمْساً وَ اثْنَيْ عَشَرَ قَمَراً وَ اثْنَيْ عَشَرَ مَشْرِقاً وَ اثْنَيْ عَشَرَ مَغْرِباً وَ اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً وَ اثْنَيْ عَشَرَ عَالَماً
Heasws said: ‘Heasws travels in one morning the travel distance of a year, like the sun when Commanded. Today heasws is not Commanded, but when heasws is Commanded heasws would cut (the distance of) twelve suns, and twelve moons, and twelve East(s), and twelve West(s), and twelve lands, and twelve seas, and twelve worlds’.
قَالَ فَمَا بَقِيَ فِي يَدَيِ الْيَمَانِيِّ فَمَا دَرَى مَا يَقُولُ وَ كَفَّ أَبُو عَبْدِ اللَّهِ ع.
He (the narrator) ‘There did not remain (anything) in the hands of Al-Yemeni. He did not say what he should be saying, and Abu Abdullah-asws stopped’’.[37]
10- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَقَالَ لَهُ يَا أَخَا أَهْلِ الْيَمَنِ عِنْدَكُمْ عُلَمَاءُ قَالَ نَعَمْ
And from him, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Abu Ayoub, from Aban Bin Taghlib who said,
‘I was in the presence of Abu Abdullah-asws. A man from the people of Al-Yemen entered. He‑asws said to him: ‘O brother from the people of Al-Yemen! Are there scholars with you all?’ He said, ‘Yes’.
قَالَ فَمَا بَلَغَ مِنْ عِلْمِ عَالِمِكُمْ قَالَ يَسِيرُ فِي لَيْلَةٍ مَسِيرَةَ شَهْرَيْنِ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْأَثَرَ
He-asws said: ‘So what (extent) reached from the knowledge of your scholars?’ He said, ‘He travels in a night the travel distance of two months, disturbing the birds and leaves the traces.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع عَالِمُ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ فَمَا بَلَغَ مِنْ عِلْمِ عَالِمِ الْمَدِينَةِ
Abu Abdullah-asws said: ‘A scholar of Al-Medina is more knowledgeable than your scholars’. He said, ‘So what (extent) reaches from the knowledge of a scholar of Al-Medina?’
قَالَ يَسِيرُ فِي سَاعَةٍ مِنَ النَّهَارِ مَسِيرَةَ الشَّمْسِ سَنَةً حَتَّى يَقْطَعَ اثْنَيْ عَشَرَ أَلْفَ عَالَمٍ مِثْلِ عَالَمِكُمْ هَذَا مَا يَعْلَمُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ وَ لَا إِبْلِيسَ
He-asws said: ‘He-asws travels in one hour from the day a travel distance of the sun of a year until he cuts through twelve thousand worlds like this world of yours. They don’t know that Allah‑azwj has Created Adam-as nor Iblees-la’.
قَالَ فَيَعْرِفُونَكُمْ قَالَ نَعَمْ مَا افْتَرَضَ عَلَيْهِمْ إِلَّا وَلَايَتَنَا وَ الْبَرَاءَةَ مِنْ عَدُوِّنَا.
He said, ‘Do they know you-asws all?’ He-asws said: ‘Yes. Nothing is Imposed upon them except our-asws Wilayah and the disavowing from our-asws enemies’’.[38]
11- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ سُفْيَانَ بْنِ عُمَرَ قَالَ: كُنْتُ أَنْظُرُ فِي النُّجُومِ فَأَعْرِفُهَا وَ أَعْرِفُ الطَّالِعَ فَيَدْخُلُنِي مِنْ ذَلِكَ فَشَكَوْتُ ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ إِذَا وَقَعَ فِي نَفْسِكَ شَيْءٌ فَتَصَدَّقْ عَلَى أَوَّلِ مِسْكِينٍ ثُمَّ امْضِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَدْفَعُ عَنْكَ.
(The book) ‘Al Mahaasin’ – From his father, from Ibn Abu Umeyr, from Ibn Uzina, from Sufyan Bin Umar who said,
‘I was looking into the stars. I knew them and knew of the ascendants. (Worry) entered me from that. I complained of that to Abu Abdullah-asws. He-asws said: ‘When something occurs within yourself, then give in charity upon the first of the beggars, then continue, for Allah-azwj Mighty and Majestic will Repel (whatever evil there was) away from you’’.[39]
بيان يدل على أن أثر نحس الكواكب و الأوضاع أو تأثير التطير بها يزول بالصدقة.
Explanation: It evidence’s upon that the effect of the inauspiciousness of the planets and the modes, or effects of the evil omen by these can be removed by the charity.
12- رِسَالَةُ الِاسْتِخَارَاتِ، لِلسَّيِّدِ بْنِ طَاوُسٍ قَالَ: ذَكَرَ الشَّيْخُ الْفَاضِلُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ فِي كِتَابٍ لَهُ فِي الْعَمَلِ مَا هَذَا لَفْظُهُ دُعَاءُ الِاسْتِخَارَةِ عَنِ الصَّادِقِ ع تَقُولُهُ بَعْدَ فَرَاغِكَ مِنْ صَلَاةِ الِاسْتِخَارَةِ تَقُولُ اللَّهُمَّ إِنَّكَ خَلَقْتَ أَقْوَاماً يَلْجَئُونَ إِلَى مَطَالِعِ النُّجُومِ لِأَوْقَاتِ حَرَكَاتِهِمْ وَ سُكُونِهِمْ وَ تَصَرُّفِهِمْ وَ عَقْدِهِمْ وَ خَلَقْتَنِي
(The book) ‘Risalat Al-Istikharaat’ of the Seyyid Bin Tawoos who said,
‘It is mentioned by the meritorious Sheikh Muhammad Bin Ali Bin Muhammad in a book of his regarding the deeds, what these are it’s wordings is a supplication of the Al-Istikhara, from Al-Sadiq-asws saying it: ‘After your being free from the Salat of Al-Istikhara, you should say, ‘O Allah-azwj! You-azwj have Created a people who are resorting to the stars for the timings of their movements, and their stillness, and their dealings and their agreements, and You-azwj Created me.
أَبْرَأُ إِلَيْكَ مِنَ اللَّجَإِ إِلَيْهَا وَ مِنْ طَلَبِ الِاخْتِيَارَاتِ بِهَا وَ أَتَيَقَّنُ أَنَّكَ لَمْ تُطْلِعْ أَحَداً عَلَى غَيْبِكَ فِي مَوَاقِعِهَا وَ لَمْ تُسَهِّلْ لَهُ السَّبِيلَ إِلَى تَحْصِيلِ أَفَاعِيلِهَا وَ إِنَّكَ قَادِرٌ عَلَى نَقْلِهَا فِي مَدَارَاتِهَا فِي مَسِيرِهَا عَلَى السُّعُودِ الْعَامَّةِ وَ الْخَاصَّةِ إِلَى النُّحُوسِ وَ مِنَ النُّحُوسِ الشَّامِلَةِ وَ الْمُفْرَدَةِ إِلَى السُّعُودِ لِأَنَّكَ تَمْحُو مَا تَشَاءُ وَ تُثْبِتُ وَ عِنْدَكَ أُمُّ الْكِتَابِ وَ لِأَنَّهَا خَلْقٌ مِنْ خَلْقِكَ وَ صَنْعَةٌ مِنْ صَنِيعِكَ
I disavow from (those who are) resorting to these (in) Your-azwj (presence), and from seeking the choices by these, and I am convinced that You-azwj have not Notified anyone upon Your‑azwj hidden matters regarding Your-azwj events, and You-azwj did not Ease for it the easing to achieving its words, and You-azwj are Able upon Transferring these in their orbits in their journeys upon the fortunate of the general and the special matters, to the inauspicious, and from the inauspiciousness, the inclusive and the individual, to the fortunate, because You-azwj Erase whatever You-azwj so Desire to and Affirm, and in Your-azwj Possession is Mother of the Book, because it is a creation from Your-azwj creation, and a making from Your-azwj Makings.
وَ مَا أَسْعَدْتَ مَنِ اعْتَمَدَ عَلَى مَخْلُوقٍ مِثْلِهِ وَ اسْتَمَدَّ الِاخْتِيَارَ لِنَفْسِهِ وَ هُمْ أُولَئِكَ وَ لَا أَشْقَيْتَ مَنِ اعْتَمَدَ عَلَى الْخَالِقِ الَّذِي أَنْتَ هُوَ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ
And he would not be fortunate, the one who relies upon a created being like it, and elicited the choice for himself, and they are those, nor will he be wretched, the one who relies upon the Creator Who You-azwj are He-azwj. There is no god except You-azwj Alone. There is no associate for You-azwj.
وَ أَسْأَلُكَ بِمَا تَمْلِكُهُ وَ تَقْدِرُ عَلَيْهِ وَ أَنْتَ بِهِ مَلِيءٌ وَ عَنْهُ غَنِيٌّ وَ إِلَيْهِ غَيْرُ مُحْتَاجٍ وَ بِهِ غَيْرُ مُكْتَرِثٍ مِنَ الْخِيَرَةِ الْجَامِعَةِ لِلسَّلَامَةِ وَ الْعَافِيَةِ وَ الْغَنِيمَةِ لِعَبْدِكَ إِلَى آخِرِ الدُّعَاءِ وَ قَدْ أَوْرَدْنَاهُ فِي أَبْوَابِ الِاسْتِخَارَاتِ.
And I ask You-azwj of what You-azwj Own, and are Able upon, and You-azwj are filled with it, and are needless from it, and are without any need to it, and are indifferent to it, for the total goodness, for the safety, and the good health, and the booty for Your-azwj servant’ – up to the end of the supplication, and we have referred to it in the chapters of ‘Al-Istikhara’’.[40]
13- النُّجُومُ، رُوِّينَا بِإِسْنَادِنَا إِلَى الشَّيْخِ السَّعِيدِ مُحَمَّدِ بْنِ رُسْتُمَ بْنِ جَرِيرٍ الطَّبَرِيِّ الْإِمَامِيِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْجَرْمِيِّ وَ مُحَمَّدِ بْنِ هَارُونَ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مَحْرُومٍ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ صَالِحِ بْنِ حَيٍّ الْكُوفِيِّ عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنْ قَيْسِ بْنِ سَعْدٍ قَالَ: كُنْتُ كَثِيراً أُسَايِرُ أَمِيرَ الْمُؤْمِنِينَ ع إِذَا سَارَ إِلَى وَجْهٍ مِنَ الْوُجُوهِ فَلَمَّا قَصَدَ أَهْلَ النَّهْرَوَانِ وَ صِرْنَا بِالْمَدَائِنِ وَ كُنْتُ يَوْمَئِذٍ مُسَايِراً لَهُ إِذْ خَرَجَ إِلَيْهِ قَوْمٌ مِنْ أَهْلِ الْمَدَائِنِ مِنْ دَهَاقِينِهِمْ مَعَهُمْ بَرَاذِينُ قَدْ جَاءُوا بِهَا هَدِيَّةً إِلَيْهِ فَقَبِلَهَا
(The book) ‘Al Nujoum’ – We are reported by our chains to the Sheikh Al Saeed Muhammad Bin Rustam Bin Jareer Al Tabary Al Imamy, from Al-Husayn Bin Abdullah Al Jurmy, and Muhammad Bin Haroun Al Tal’ukbary, from Muhammad Bin Ahmad Bin Mahroum, from Ahmad Bin Al Qasim, from Yahya Bin Abdul Rahman, from Ali Bin Salih Bin Hayy al Kufy, from Ziyad Bin Al Munzir, from Qays Bin Sa’ad who said,
‘I used to frequently be a co-traveller of Amir Al-Momineen-asws whenever he-asws travelled to any heading from the headings. When he-asws aimed for the people of Al-Nahrwan and we came to be at Al-Madain, and on that day, I was a co-traveller of his-asws, when a group from the people of Al-Madain came out to him-asws, being from their important people, and with them were the load-bearing animals. They had come with these as a gift to him-asws. He-asws accepted these.
وَ كَانَ فِيمَنْ تَلَقَّاهُ دِهْقَانٌ مِنْ دَهَاقِينِ الْمَدَائِنِ يُدْعَى سرسفيلَ وَ كَانَتِ الْفُرْسُ تَحْكُمُ بِرَأْيِهِ فِيمَا مَضَى وَ تَرْجِعُ إِلَى قَوْلِهِ فِيمَا سَلَفَ فَلَمَّا بَصُرَ بِأَمِيرِ الْمُؤْمِنِينَ ع قَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لِتَرْجِعْ عَمَّا قَصَدْتَ قَالَ وَ لِمَ ذَاكَ يَا دِهْقَانُ
And among the ones who met him-asws was an important person (Dihqan) from the important people of Al-Madain called Sarsafeel, and the Persians were deciding by his opinions in the past and were returning to his word (as final) in what he had said. When he sighted Amir Al-Momineen-asws, he said to him-asws, ‘O Amir Al-Momineen-asws! Return from your-asws aim!’ He‑asws said: ‘And why is that O Dihqan?’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ تَنَاحَسَتِ النُّجُومُ الطَّوَالِعُ فَنَحُسَ أَصْحَابُ السُّعُودِ وَ سَعَدَ أَصْحَابُ النُّحُوسِ وَ لَزِمَ الْحَكِيمُ فِي مِثْلِ هَذَا الْيَوْمِ الِاسْتِخْفَاءَ وَ الْجُلُوسَ وَ إِنَّ يَوْمَكَ هَذَا يَوْمٌ مُمِيتٌ قَدِ اقْتَرَنَ فِيهِ كَوْكَبَانِ قَتَّالانِ وَ شَرُفَ فِيهِ بَهْرَامُ فِي بُرْجِ الْمِيزَانِ وَ اتَّقَدَتْ مِنْ بُرْجِكَ النِّيرَانُ وَ لَيْسَ الْحَرْبُ لَكَ بِمَكَانٍ
He said, ‘O Amir Al-Momineen-asws! The ascending stars are line up, so the wretched ones are inauspicious and the inauspicious are wretched, and it necessitates the wise on during the like of this day that the hiding and the sitting (at home), and that this day of yours is a deadly day in which two joined planets are fighting, and Mars is overlooking into the constellation of Libra, and the fires have been ignited from your-asws constellation and the war is not the place for you-asws’.
فَتَبَسَّمَ أَمِيرُ الْمُؤْمِنِينَ ع ثُمَّ قَالَ أَيُّهَا الدِّهْقَانُ الْمُنْبِئُ بِالْأَخْبَارِ وَ الْمُحَذِّرُ مِنَ الْأَقْدَارِ مَا نَزَلَ الْبَارِحَةَ فِي آخِرِ الْمِيزَانِ وَ أَيُّ نَجْمٍ حَلَّ فِي السَّرَطَانِ
Amir Al-Momineen-asws smiled, then said: ‘O you Al-Dihqan, bringer of the news and cautioner from the Pre-determination! What befell yesterday in the end of the Libra, and which star was released in the Caner?’
قَالَ سَأَنْظُرُ ذَلِكَ وَ اسْتَخْرَجَ مِنْ كُمِّهِ أُسْطُرْلَاباً وَ تَقْوِيماً
He said, ‘I shall be looking into that!’ And he brought out the compass from his sleeve and a calendar.
قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَنْتَ مُسَيِّرُ الْجَارِيَاتِ قَالَ لَا قَالَ فَأَنْتَ تَقْضِي عَلَى الثَّابِتَاتِ قَالَ لَا قَالَ فَأَخْبِرْنِي عَنْ طُولِ الْأَسَدِ وَ تَبَاعُدِهِ مِنَ الْمَطَالِعِ وَ الْمَرَاجِعِ وَ مَا الزُّهَرَةُ مِنَ التَّوَابِعِ وَ الْجَوَامِعِ
Amir Al-Momineen-asws said to him: ‘Did you travel by the flowing ones?’ He said, ‘No’. He-asws said: ‘Did you complete based upon the affirmed ones?’ He said, ‘No’. He-asws said: ‘Inform me-asws about the length of the Leo and it’s remoteness from the ascendants, and the returners, and what is the Venus from the follower and the Joiners?’
قَالَ لَا عِلْمَ لِي بِذَلِكَ
He said, ‘There is no knowledge for me of that!’
قَالَ فَمَا بَيْنَ السَّرَارِيِ إِلَى الدَّرَارِيِّ وَ مَا بَيْنَ السَّاعَاتِ إِلَى المعجرات [الْفَجَرَاتِ] وَ كَمْ قَدْرُ شُعَاعِ المبدرات [الْمَدَارَاتِ] وَ كَمْ تَحْصُلُ الْفَجْرُ فِي الْغَدَوَاتِ
He-asws said: ‘So what is between the routes to the rotations, and what is between the hours to the Mo’jiraat, and how much is the measurement of the rays of ‘Al-Mubdiraat’, and how much does the dawn results in the mornings?’
قَالَ لَا عِلْمَ لِي بِذَلِكَ
He said, ‘There is no knowledge for me of that!’
قَالَ فَهَلْ عَلِمْتَ يَا دِهْقَانُ أَنَّ الْمَلِكَ الْيَوْمَ انْتَقَلَ مِنْ بَيْتٍ إِلَى بَيْتٍ بِالصِّينِ وَ انْقَلَبَ بُرْجُ مَاجِينَ وَ احْتَرَقَ دُورٌ بِالزَّنْجِ وَ طَفَحَ جُبُّ سَرَانْدِيبَ وَ تَهْدِمُ حِصْنُ الْأَنْدُلُسِ وَ هَاجَ نَمْلُ الشِّيحِ وَ انْهَزَمَ مَرَّاقُ الْهِنْدِيِّ وَ فَقَدَ دَيَّانُ الْيَهُودِ بِأَيْلَةَ وَ هَدَمَ بِطْرِيقُ الرُّومِ بِرُومِيَّةَ وَ عَمِيَ رَاعِبُ عَمُّورِيَّةَ وَ سَقَطَتْ شُرُفَاتُ الْقُسْطَنْطَنِيَّةِ
He-asws said: ‘Do you know, O Dihqan, that a king has transferred from a house to a house in China, and a tower of Majin has been overturned, and houses have been burned down in Al-Zanj, and a well of Sarandeep has overflowed, and a fortress of Al-Andalus had been demolished, and the wormwood ants were agitated, and Marraq has defeated the Indian, and a judge of the Jews is missing at Eilat, and Batreeq of Rome has been destroyed by a Roman, and a Rabbi of the Amorites is blinded, and the terraces fell down at Constantinople.
أَ فَعَالِمٌ أَنْتَ بِهَذِهِ الْحَوَادِثِ وَ مَا الَّذِي أَحْدَثَهَا شَرْقِيُّهَا أَوْ غَرْبِيُّهَا مِنَ الْفَلَكِ قَالَ لَا عِلْمَ لِي بِذَلِكَ
Do you know of these events and that which I-asws have narrated, whether these are eastern or western from the orbit?’ He said, ‘There is no knowledge for me of that’.
قَالَ وَ بِأَيِّ الْكَوَاكِبِ تَقْضِي فِي أَعْلَى الْقُطْبِ وَ بِأَيِّهَا تَنَحَّسَ مَنْ تَنَحَّسَ قَالَ لَا عِلْمَ لِي بِذَلِكَ
He-asws said: ‘And by which planet do you decree in the top pole? And by which does the inauspicious one become inauspicious?’ He said, ‘There is no knowledge for me of that’.
قَالَ فَهَلْ عَلِمْتَ أَنَّهُ سَعَدَ الْيَوْمَ اثْنَانِ وَ سَبْعُونَ عَالَماً فِي كُلِّ عَالَمٍ سَبْعُونَ عَالَماً مِنْهُمْ فِي الْبَرِّ وَ مِنْهُمْ فِي الْبَحْرِ وَ بَعْضٌ فِي الْجِبَالِ وَ بَعْضٌ فِي الْغِيَاضِ وَ بَعْضٌ فِي الْعُمْرَانِ وَ مَا الَّذِي أَسْعَدَهُمْ قَالَ لَا عِلْمَ لِي بِذَلِكَ
He-asws said: ‘Did you know that today seventy-two worlds have ascended, in each world there being seventy worlds. From them are in the land and from them are in the sea, and some in the mountain, and some in the thickets, and some in the built-up areas. And what is that which makes them fortunate?’ He said, ‘There is no knowledge for me of that’.
قَالَ يَا دِهْقَانُ أَظُنُّكَ حَكَمْتَ عَلَى اقْتِرَانِ الْمُشْتَرِي وَ زُحَلَ لَمَّا اسْتَنَارَا لَكَ فِي الْغَسَقِ وَ ظَهَرَ تَلَأْلُؤُ شُعَاعِ الْمِرِّيخِ وَ تَشْرِيقُهُ فِي السَّحَرِ وَ قَدْ سَارَ فَاتَّصَلَ جِرْمُهُ بِجِرْمِ تَرْبِيعِ الْقَمَرِ وَ ذَلِكَ دَلِيلٌ عَلَى اسْتِحْقَاقِ أَلْفِ أَلْفٍ مِنَ الْبَشَرِ كُلِّهِمْ يُولَدُونَ الْيَوْمَ وَ اللَّيْلَةَ وَ يَمُوتُ مِثْلُهُمْ وَ أَشَارَ بِيَدِهِ إِلَى جَاسُوسٍ فِي عَسْكَرِهِ لِمُعَاوِيَةَ فَقَالَ وَ يَمُوتُ هَذَا فَإِنَّهُ مِنْهُمْ
He-asws said: ‘O Dihqan! I-asws think you judged based upon the conjunction of the Jupiter and Saturn when they both illuminated for you during dusk, and the twinkling rays of Mars appeared, and it’s skinning during the pre-dawn, and it has travelled and connected it’s body with the body of squaring of the moon, and that is evidence upon the entitlement of a thousand, thousand, from the mortals, all of them being born in the day, and the likes of them would be dying tonight’ – and he-asws indicated by his-asws hand to a spy in his-asws army for Muawiya – he-asws said: ‘And this one would be dying, for he is from them’.
فَلَمَّا قَالَ ذَلِكَ ظَنَّ الرَّجُلُ أَنَّهُ قَالَ خُذُوهُ فَأَخَذَهُ شَيْءٌ بِقَلْبِهِ وَ تَكَسَّرَتْ نَفْسُهُ فِي صَدْرِهِ فَمَاتَ لِوَقْتِهِ
When he-asws said that the man thought that he-asws had said: ‘Seize him!’ So he took something in his hear and broke his soul in his chest, so he dies straight away.
فَقَالَ ع يَا دِهْقَانُ أَ لَمْ أُرِكَ غِيَرَ التَّقْدِيرِ فِي غَايَةِ التَّصْوِيرِ قَالَ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ يَا دِهْقَانُ أَنَا مُخْبِرُكَ أَنِّي وَ صَحْبِي هَؤُلَاءِ لَا شَرْقِيُّونَ وَ لَا غَرْبِيُّونَ إِنَّمَا نَحْنُ نَاشِئَةُ الْقُطْبِ وَ مَا زَعَمْتَ أَنَّ الْبَارِحَةَ انْقَدَحَ مِنْ بُرْجِيَ النِّيرَانُ فَقَدْ كَانَ يَجِبُ أَنْ تَحْكُمَ مَعَهُ لِي لِأَنَّ نُورَهُ وَ ضِيَاءَهُ عِنْدِي فَلَهْبُهُ ذَاهِبٌ عَنِّي
He-asws said: ‘O Dihqan! Have I-asws not shown you a difference measurement in the peak of imagery?’ He said, ‘Yes, O Amir Al-Momineen-asws!’ He-asws said: ‘O Dihqan! I-asws am informing you that I-asws and these companions of mine are neither eastern nor western. But rather, we are resultants of the pole, and what you have claimed that yesterday the two fires burst out from a constellation, so it should have obliged you to decide for me-asws, because it’s light and it’s illumination is with me-asws, so the flame is going away from me-asws.
يَا دِهْقَانُ هَذِهِ قَضِيَّةُ عِيصٍ فَاحْسُبْهَا وَ وَلِّدْهَا إِنْ كُنْتَ عَالِماً بِالْأَكْوَارِ وَ الْأَدْوَارِ قَالَ لَوْ عَلِمْتَ ذَلِكَ لَعَلِمْتُ أَنَّكَ تُحْصِي عُقُودَ الْقَصَبِ فِي هَذِهِ الْأَجَمَةِ
O Dihqan! This an indecipherable issue, so calculate it and produce it if you were knowledgeable with the revolutions and the rotations’. He said, ‘If I knew that I would know that you-asws can count the knots in this thicket’.
وَ مَضَى أَمِيرُ الْمُؤْمِنِينَ ع فَهَزَمَ أَهْلَ النَّهْرَوَانِ وَ قَتَلَهُمْ وَ عَادَ بِالْغَنِيمَةِ وَ الظَّفَرِ
And Amir Al-Momineen-asws continued and defeated the people of Al-Nahrwan and killed them, and he-asws returned with the war booty and the victory.
فَقَالَ الدِّهْقَانُ لَيْسَ هَذَا الْعِلْمُ بِمَا فِي أَيْدِي أَهْلِ زَمَانِنَا هَذَا عِلْمٌ مَادَّتُهُ مِنَ السَّمَاءِ.
Al-Dihqan said, ‘This isn’t the knowledge what is in the hands of the people of our time. This knowledge, it’s material is from the sky’’.[41]
14- أَقُولُ وَ رَوَى السَّيِّدُ الْخَبَرَ أَيْضاً عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: لَمَّا رَحَلَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ نَهْرِ بِينٍ أَتَيْنَا النَّهْرَوَانَ وَ قَدْ قُطِعَ جِسْرُهَا وَ سُمِّرَتْ سُفُنُهَا فَنَزَلَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَيْهِ وَ قَدْ سَرَّحَ الْجَيْشَ إِلَى جِسْرِ بورَانَ وَ مَعَهُ رَجُلٌ مِنْ أَصْحَابِهِ وَ قَدْ شَكَّ فِي قِتَالِ الْخَوَارِجِ
I (Majlisi) am saying, ‘And the Hadeeth has been reported by the Seyyid as well, from Al Asbagh Bin Nubata who said,
‘When Amir Al-Momineen-asws departed from Nahrbeen, we came to Al-Nahrwan, and it’s bridges had been cut off and it’s ships had been anchored. He-asws, may Allah-azwj Send Salawaat upon Muhammad-saww and upon him-asws, descended, and he-asws had deployed the army to Bawran bridge, and there was a man from his-asws companions with him-asws, and he was doubting in battling the Khawarij.
فَإِذَا بِرَجُلٍ يَرْكُضُ فَلَمَّا رَأَى أَمِيرَ الْمُؤْمِنِينَ ع قَالَ الْبُشْرَى يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَهُ وَ مَا بُشْرَاكَ قَالَ لَمَّا بَلَغَ الْخَوَارِجَ نُزُولُكَ الْبَارِحَةَ نَهْرَ بِينٍ وَلَّوْا هَارِبِينَ
A man came sprinting. When he saw Amir Al-Momineen-asws, he said, ‘The good news, O Amir Al-Momineen-asws!’ He-asws said to him: ‘And what is your good news?’ He said, ‘When (news) of your-asws descent at Nahbeen yesterday reached the Khawarijites, they turned around fleeing!’
قَالَ عَلِيٌّ ع أَنْتَ رَأَيْتَهُمْ حِينَ وَلَّوْا قَالَ نَعَمْ قَالَ عَلِيٌّ ع كَلَّا وَ اللَّهِ لَا عَبَرُوا النَّهْرَوَانَ وَ لَا تُجَاوِزُوا الأنثلات [الْأُثَيْلَاتِ] وَ لَا النُّخَيْلَاتِ حَتَّى يَقْتُلَهُمُ اللَّهُ عَلَى يَدِي عَهْدٌ مَعْهُودٌ وَ قَدَرٌ مَقْدُورٌ وَ لَا يَقْتُلُونَ مِنَّا عَشَرَةً وَ لَا يَنْجُو مِنْهُمْ عَشَرَةٌ
Ali-asws said: ‘And you saw them when they turned around?’ He said, ‘Yes’. Ali-asws said: ‘Never! By Allah-azwj, they will neither be crossing Al-Nahrwan nor will they exceed the anthills nor the palm trees, until Allah-azwj Kills them upon my-asws hands, being a pact pacted, and a determination Pre-determined, nor will they be killing ten of us, nor ten of them would be saved’.
إِذْ أَقْبَلَ عَلَيْهِ رَجُلٌ مِنَ الْفُرْسِ يُقْتَدَى بِرَأْيِهِ فِي حِسَابِ النُّجُومِ لِمَعْرِفَتِهِ بِالطَّوَالِعِ وَ الْمَرَاجِعِ وَ تَقْوِيمِ الْقُطْبِ فِي الْفَلَكِ وَ مَعْرِفَتِهِ بِالْحِسَابِ وَ الضَّرْبِ وَ الْجَبْرِ وَ الْمُقَابَلَةِ وَ تَارِيخِ السِّنْدَآبَادِ وَ غَيْرِ ذَلِكَ وَ هُوَ الدِّهْقَانُ
Then a man from Persia came towards him-asws, believing in his opinion based on the astrological calculation, due to his understanding of the omens, and the references, and rising of the poles in the orbits, and his understanding of the arithmetic, and the multiplications, and the algebra, and the comparisons, and history of Sindabad, and other than that, and he is Al-Dihqan.
فَلَمَّا بَصُرَ بِأَمِيرِ الْمُؤْمِنِينَ ع نَزَلَ عَنْ فَرَسِهِ وَ سَلَّمَ عَلَيْهِ فَقَالَ لَهُ أَيُّهَا الْأَمِيرُ لِتَرْجِعَنَّ عَمَّا قَصَدْتَ إِلَيْهِ وَ كَانَ اسْمُ الدِّهْقَانِ سرسفيلسوار وَ كَانَ دِهْقَاناً مِنْ دَهَاقِينِ الْمَدَائِنِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ لِمَ يَا سرسفيلسوار
When he sighted Amir Al-Momineen-asws, he descended from his horse and greeted unto him‑asws. He said to him-asws, ‘O commander, return from what you are aiming to!’ And the name of Al-Dihqan was Sarsafeel Sawar, and he was an important person from the important persons of Al-Madain. Amir Al-Momineen-asws said to him: ‘And why, O Sarsafeel Sawar?’
قَالَ تَنَاحَسَتِ النُّجُومُ الطَّالِعَاتُ وَ تَبَاعَدَتِ النُّجُومُ النَّاحِسَاتُ وَ لَزِمَ الْحَكِيمُ فِي مِثْلِ هَذَا الْيَوْمِ الِاخْتِفَاءَ وَ الْقُعُودَ وَ يَوْمُكَ هَذَا مُمِيتٌ يقلب [تُغُلِّبَ] فِيهِ رجمان [بُرْجَانُ] وَ انكشفت [انْكَسَفَ] فِيهِ الْمِيزَانُ وَ اقْتَدَحَ مِنْ بُرْجِكَ النِّيرَانُ وَ لَيْسَ الْحَرْبُ لَكَ بِمَكَانٍ
He said, ‘The ascendant stars are lined up and the inauspicious stars are divergent, and it necessitates the wise one in the like of this day, the hiding and the sitting (at home), and this days of yours-asws is deadly. Two constellations are overcoming in it, and the Libra is eclipsed in it, and two fires are bursting from your-asws constellation, and the war isn’t the place for you’.
قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَخْبِرْنِي يَا دِهْقَانُ عَنْ قِصَّةِ الْمِيزَانِ وَ فِي أَيِّ مَجْرًى كَانَ بُرْجُ السَّرَطَانِ قَالَ سَأَنْظُرُ لَكَ فِي ذَلِكَ ثُمَّ ضَرَبَ يَدَهُ إِلَى كُمِّهِ فَأَخْرَجَ مِنْهَا زِيجاً وَ أُصْطُرْلَاباً
Amir Al-Momineen-asws said to him: ‘Inform me, O Dihqan, about the story of the Libra, and in which flow was the constellation of the Cancer?’ He said, ‘I shall look into that!’ – and he struck his hand into his sleeve and extracted an almanac and a compass.
فَتَبَسَّمَ أَمِيرُ الْمُؤْمِنِينَ ع ثُمَّ قَالَ لَهُ يَا دِهْقَانُ أَنْتَ مُسَيِّرُ الثَّابِتَاتِ قَالَ لَا قَالَ فَأَنْتَ تَقْضِي عَلَى الْحَادِثَاتِ قَالَ لَا
Amir Al-Momineen-asws smiled, then said to him: ‘O Dihqan! Did you travel (based upon the) affirmations?’ He said, ‘No’. He-asws said: ‘So you are decreeing based upon the occurring events?’ He said, ‘No’.
قَالَ لَهُ يَا دِهْقَانُ فَمَا سَاعَةُ الْأَسَدِ مِنَ الْفَلَكِ وَ مَا لَهُ مِنْ الْمَطَالِعِ وَ الْمَرَاجِعِ وَ مَا الزُّهَرَةُ مِنَ التَّوَابِعِ وَ الْجَوَامِعِ قَالَ لَا عِلْمَ لِي أَيُّهَا الْأَمِيرُ
He-asws said to him: ‘O Dihqan! So what is the hour of the Leo from the orbit, and what is for it from the rising and the returning, and what is the Venus from the rising and the conjoining?’ He said, ‘There is no knowledge for me, O commander!’
قَالَ فَعَلَى أَيِّ الْكَوَاكِبِ تَقْضِي عَلَى الْقُطْبِ وَ مَا هِيَ السَّاعَاتُ الْمُتَحَرِّكَاتُ وَ كَمْ قَدْرُ السَّاعَاتِ الْمُدَبَّرَاتِ وَ كَمْ تَحْصُلُ الْمُقَدَّرَاتُ قَالَ لَا عِلْمَ لِي بِذَلِكَ
He-asws said: ‘So upon which planets are you decreeing being upon the pole, and it is not the hours of the movements, and how much is the measurement of the hours of the pondering, and how much is the result of the Pre-determination?’ He said, ‘There is no knowledge for me of that’.
قَالَ لَهُ يَا دِهْقَانُ إِنْ صَحَّ لَكَ عِلْمُكَ عَلِمْتَ أَنَّ الْبَارِحَةَ انْقَلَبَ بَيْتٌ فِي الصِّينِ وَ انْقَلَبَ بيتانسينُ وَ احْتَرَقَتْ دُورُ الزِّنْجِ وَ انْحَطَمَ مَنَارُ الْهِنْدِ وَ طفع [طَفَحَ] جُبُّ سَرَانْدِيبَ وَ هَلَكَ مَلِكُ إِفْرِيقِيَةَ وَ انْقَضَّ حِصْنُ أَنْدُلُسَ وَ هَاجَ نَمْلُ الشِّيحِ وَ فَقَدَ دَيَّانُ الْيَهُودِ وَ جُذِمَ شِطْرَنْجُ الرُّومِيُّ بِأَرْمَنِيَّةَ
He-asws said to him: ‘O Dihqan! If your knowledge were to be corrected for you, you would know that yesterday a house in China was overturned at Yatanseen, and the houses at Al-Zanj were incinerated, and a minaret of India was demolished, and a well of Sarandeep overflowed, and a king of Africa died, and a fortress of Andalusia fell, and the anta of Al-Sheeh were agitated, and a judge of the Jews went missing, and battalion of the Romans was defeated at Armenia;
وَ عَتَا عَبُّ عَمُّورِيَّةَ وَ سَقَطَتْ شُرَافَاتُ الْقُسْطَنْطَنِيَّةِ وَ هَاجَتْ سِبَاعُ الْبَحْرِ وَاثِبَةً عَلَى أَهْلِهَا وَ رَجَعَتْ رِجَالُ النُّوبَةِ الْمَرَاجِيحُ وَ الْتَقَتِ الزُّرَّقُ مَعَ الْفِيَلَةِ وَ طَارَ الْوَحْشُ إِلَى العلقين وَ هَاجَتِ الْحِيتَانُ فِي الأخضرين وَ اضْطَرَبَتِ الْوُحُوشُ بالأنقلين
And Amouriya drank exceedingly, and the terraces of Constantinople fell down, and the lions of the sea roared and leapt upon it’s people, and the Nubian men returned swinging, and the blue-eyed ones met with the elephants, and the beasts flew to Al-Alqeyn, and the whales raged in the green (sea), and the beasts were restless at Anqaleyn.
أَ فَأَنْتَ عَلِيمٌ بِهَذِهِ الْحَوَادِثِ وَ مَا أَحْدَثَهَا مِنَ الْفَلَكِ شَرْقِيَّةً أَوْ غَرْبِيَّةً وَ مِنْ أَيِّ بُرْجٍ سَعَدَ صَاحِبُ النَّحْسِ وَ أَيِّ بُرْجٍ انْتَحَسَ صَاحِبُ السَّعْدِ قَالَ الدِّهْقَانُ لَا عِلْمَ لِي بِذَلِكَ
Were you a knower of these events? And what I-asws have narrated of the orbits, are these easterly or westerly? And which constellation has made the fortunate to be inauspicious?’ Al-Dihqan said, ‘There is no knowledge for me of that’.
قَالَ فَهَلْ دَلَّكَ عِلْمُكَ أَنَّ الْيَوْمَ فِيهِ سَعَدَ سَبْعُونَ عَالَماً فِي كُلِّ عَالَمٍ سَبْعُونَ أَلْفَ عَالَمٍ مِنْهُمْ فِي الْبَحْرِ وَ مِنْهُمْ فِي الْبَرِّ وَ مِنْهُمْ فِي الْجِبَالِ وَ مِنْهُمْ فِي السَّهْلِ وَ الغِيَاضِ وَ الْخَرَابِ وَ الْعُمْرَانِ فَأَبِنْ لَنَا مَا الَّذِي مِنَ الْفَلَكِ أَسْعَدَهُمْ قَالَ الدِّهْقَانُ لَا عِلْمَ لِي بِذَلِكَ
He-asws said: ‘Has your knowledge pointed you that during today, seventy worlds are fortunate, in each world being seventy thousand worlds. From them are the ones in the sea, and from them are ones in the land, and from them are ones in the mountain, and from them are ones in the coast, and the thickets, and the ruins, and the built-up areas. So, clarify to us what is that from the orbits which makes them fortunate?’ He said, ‘There is no knowledge for me of that’.
قَالَ لَهُ يَا دِهْقَانُ أَظُنُّكَ حَكَمْتَ عَلَى اقْتِرَانِ الْمُشْتَرِي بِزُحَلَ حِينَ لَاحَا لَكَ فِي الْغَسَقِ قَدْ شَارَفَهَا وَ اتَّصَلَ جِرْمُهُ بِجِرْمِ الْقَمَرِ وَ ذَلِكَ دَلِيلٌ عَلَى اسْتِحْقَاقِ أَلْفِ أَلْفٍ مِنَ الْبَشَرِ كُلُّهُمْ مُولَدُونَ فِي يَوْمٍ وَاحِدٍ وَ مِائَةِ أَلْفٍ مِنَ الْبَشَرِ كُلُّهُمْ يَمُوتُونَ اللَّيْلَةَ وَ غَداً وَ هَذَا مِنْهُمْ وَ أَوْمَأَ بِيَدِهِ إِلَى سَعْدِ بْنِ مَسْعُودٍ الْحَارِثِيِّ وَ كَانَ فِي عَسْكَرِهِ جَاسُوساً لِلْخَوَارِجِ فَظَنَّ أَنَّ عَلِيّاً ع يَقُولُ خُذُوا هَذَا فَقَبَضَ عَلَى فُؤَادِهِ فَمَاتَ فِي وَقْتِهِ
He-asws said to him: ‘O Dihqan! I-asws think you decided based upon the separation of the Jupiter with Saturn when they shone at you during the dusk, having overlooked and connect it with the body of the moon, and that is evidence upon the deservedness of a thousand, thousand, from the mortals, all of them being born in one day, and a hundred thousand from the mortals, all of them dying tonight and tomorrow morning, and this one is from them’ – and he-asws gestured by his-asws hand towards Sa’ad Bin Masoud Al-Harisy, and he was from his-asws army, a spy for the Khawarijites. He thought that Ali-asws was saying: ‘Seize this one!’ He grabbed upon his heart and died during that very time.
فَقَالَ عَلِيٌّ ع لَمْ أُرِكَ عَيْنَ التَّوْفِيقِ أَنَا وَ أَصْحَابِي هَؤُلَاءِ لَا شَرْقِيُّونَ وَ لَا غَرْبِيُّونَ إِنَّمَا نَحْنُ نَاشِئَةُ الْقُطْبِ وَ أَعْلَامُ الْفَلَكِ وَ أَمَّا مَا زَعَمْتَ أَنَّ الْبَارِحَةَ اقْتَدَحَ مِنْ بُرْجِيَ النِّيرَانُ فَقَدْ يَجِبُ عَلَيْكَ أَنْ تَحْكُمَ بِهِ لِي لِأَنَّ ضِيَاءَهُ وَ نُورَهُ عِنْدِي وَ لَهَبَهُ وَ حَرِيقَهُ ذَاهِبٌ عَنِّي
Ali-asws said: ‘Did I-asws not show you the eye of inclination that I-asws and these companions of mine are neither easterly nor westerly? But rather we are resultant at the pole, and flags of the orbits. And as for what you have claimed that yesterday the two fires burst out from a constellation, so it should oblige upon you that you decide with it for me-asws, because it’s illumination, and it’s light are with me-asws, and it’s flame and it’s burning is going away from me-asws.
فَهَذِهِ قَضِيَّةٌ عَمِيقَةٌ فَاحْسُبْهَا إِنْ كُنْتَ حَاسِباً وَ اعْرِفْهَا إِنْ كُنْتَ عَارِفاً بِالْأَكْوَارِ وَ الْأَدْوَارِ وَ لَوْ عَلِمْتَ ذَلِكَ لَعَلِمْتَ عَدَدَ كُلِّ قَصَبَةٍ فِي هَذِهِ الْأَجَمَةِ وَ كَانَتْ عَنْ يَمِينِهِ أَجَمَةُ قَصَبٍ
This is a deep issue, so calculate it if you were a mathematician, and know this if you were a knower of the vertices and the rotations, and if you were to know that you would know the number of every reed in this thicket’ – and there was a collection of reeds on his-asws right.
فَتَشَهَّدَ الدِّهْقَانُ وَ قَالَ يَا مَوْلَايَ الَّذِي فَهَّمَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى وَ مُحَمَّداً ع مُفَهِّمُهُمْ مُفَهِّمُكَهَا يَا أَمِيرَ الْمُؤْمِنِينَ فَهُوَ وَ اللَّهِ الْمُشَارُ إِلَيْهِ وَ لَا أَثَرَ بَعْدَ عَيْنٍ مُدَّ يَدَكَ فَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّكَ الْإِمَامُ وَ الْوَصِيُّ الْمُفْتَرَضُ الطَّاعَةِ.
Al-Dihqan testified, and said, ‘O my Master-asws! The One-azwj Who Gave understanding to Ibrahim-as, and Musa-as, and Isa-as, and Muhammad-saww, their-as understanding, has Granted you-asws the understanding. So He-azwj is Allah-azwj! It is the indication to Him-azwj, and there is not impact after an eye (witness), so I hereby testify that there is no god except Allah-azwj, Alone, there being no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and you-asws are the Imam-asws and the successor-asws of obligatory obedience’’.[42]
15- النُّجُومُ، رُوِّيتُ بِعِدَّةِ طُرُقٍ إِلَى يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ فِي جَامِعِهِ الصَّغِيرِ بِإِسْنَادِهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنْ عِلْمِ النُّجُومِ مَا هُوَ فَقَالَ هُوَ عِلْمٌ مِنْ عِلْمِ الْأَنْبِيَاءِ
(The book) ‘Al Nujoum’ – It has been reported by a number of ways to Yunus Bin Abdul Rahman in (the book) ‘Jamie Al Sagheer’, by his chain, said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! Inform me about knowledge of the stars (astrology), what is it?’ He-asws said: ‘It is a knowledge from the knowledge of the Prophets-as.
قَالَ فَقُلْتُ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَعْلَمُهُ فَقَالَ كَانَ أَعْلَمَ النَّاسِ بِهِ.
He (the narrator) said, ‘I said, ‘Did Ali-asws Bin Abu Talib-asws know it?’ He-asws said: ‘He-asws was the most knowledgeable of the people with it’’[43]
16- وَ مِنْهُ، نَقْلًا مِنْ أَصْلٍ مِنْ أُصُولِ أَصْحَابِنَا اسْمُهُ كِتَابُ التَّجَمُّلِ بِإِسْنَادِهِ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع عَمَّنْ ذَكَرَهُ قَالَ: كَانَ قَدْ عَلِمَ نُبُوَّةَ نُوحٍ ع بِالنُّجُومِ.
And from him, copied from an original from the originals of our companions, it’s name is ‘Kitab Al Tajammul’, by his chain from Jameel, from Zurara,
‘From Abu Ja’far-asws, from the one who mentioned it (recording error), said, ‘It was so that knowledge of Prophet-hood of Noah-as was known by the stars (astrology)’’.[44]
17- النُّجُومُ، وَجَدْتُ فِي كِتَابٍ عَتِيقٍ عَنْ عَطَاءٍ قَالَ: قِيلَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع هَلْ كَانَ لِلنُّجُومِ أَصْلٌ
(The book) ‘Al Nujoum’ – I found in an ancient book from Ata’a who said,
‘It was said to Ali-asws Bin Abu Talib-asws, ‘Is there any origin to the stars (astrology)?’
قَالَ نَعَمْ نَبِيٌّ مِنَ الْأَنْبِيَاءِ قَالَ لَهُ قَوْمُهُ إِنَّا لَا نُؤْمِنُ بِكَ حَتَّى تُعَلِّمَنَا بَدْءَ الْخَلْقِ وَ آجَالَهُ
He-asws said: ‘Yes. A Prophet-as from the Prophets-as, his-as people said to him-as, ‘We will not believe in you-as until you-as teach us beginning of the creation and its terms!’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى غَمَامَةٍ فَأَمْطَرَتْهُمْ وَ اسْتَنْقَعَ حَوْلَ الْجَبَلِ مَاءٌ صَافٍ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ أَنْ تَجْرِيَ فِي ذَلِكَ الْمَاءِ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى ذَلِكَ النَّبِيِّ أَنْ يَرْتَقِيَ هُوَ وَ قَوْمُهُ عَلَى الْجَبَلِ فَارْتَقَوُا الْجَبَلَ
So Allah-azwj Mighty and Majestic Revealed to a cloud and it rained upon them clean water swamped around the mountain. Then Allah-azwj Mighty and Majestic Revealed to the sun and the moon and the stars: “Flow in that water!” Then Allah-azwj Mighty and Majestic Revealed to that Prophet-as that he-as and his-as people should climb upon the mountain. So they ascended the mountain.
فَقَامُوا عَلَى الْمَاءِ حَتَّى عَرَفُوا بَدْءَ الْخَلْقِ وَ آجَالَهُ بِمَجَارِي الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ سَاعَاتِ اللَّيْلِ وَ النَّهَارِ وَ كَانَ أَحَدُهُمْ يَعْلَمُ مَتَى يَمُوتُ وَ مَتَى يَمْرَضُ وَ مَنْ ذَا الَّذِي يُولَدُ لَهُ وَ مَنْ ذَا الَّذِي لَا يُولَدُ لَهُ فَبَقُوا كَذَلِكَ بُرْهَةً مِنْ دَهْرِهِمْ
They stayed upon the water until they understood the beginning of the creation, and its terms with the flow of the sun, and the moon, and the stars, and times of the night and the day. And it was so that one of them knew when he would be dying and when he would be falling sick, and who is the one there would be a birth for him, and who is that whom there would be no birth for him. They remained like that for a time from their ages.
ثُمَّ إِنَّ دَاوُدَ ع قَاتَلَهُمْ عَلَى الْكُفْرِ فَأَخْرَجُوا إِلَى دَاوُدَ فِي الْقِتَالِ مَنْ لَمْ يَحْضُرْهُ أَجَلُهُ وَ مَنْ حَضَرَ أَجَلُهُ خَلَّفُوهُ فِي بُيُوتِهِمْ فَكَانَ يُقْتَلُ مِنْ أَصْحَابِ دَاوُدَ ع وَ لَا يُقْتَلُ مِنْ هَؤُلَاءِ أَحَدٌ
Then Dawood-as fought them upon the Kufr. They brought out to the battle the ones whose death had not presented (by calculation), and the ones whose death had present, they left him behind in their houses. So the companions of Dawood-as were killed and not one of them was killed.
فَقَالَ دَاوُدُ ع رَبِّ أُقَاتِلُ عَلَى طَاعَتِكَ وَ يُقَاتِلُ هَؤُلَاءِ عَلَى مَعْصِيَتِكَ يُقْتَلُ أَصْحَابِي وَ لَا يُقْتَلُ مِنْ هَؤُلَاءِ أَحَدٌ
Dawood-as said: ‘Lord-azwj! I-as am fighting upon Your-azwj obedience and they are fighting upon Your-azwj disobedience. My-as companions are getting killed and not one of them is getting killed!’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِنِّي كُنْتُ عَلَّمْتُهُمْ بَدْءَ الْخَلْقِ وَ آجَالَهُ وَ إِنَّمَا أَخْرَجُوا إِلَيْكَ مَنْ لَمْ يَحْضُرْهُ أَجَلُهُ وَ مَنْ حَضَرَ أَجَلُهُ خَلَّفُوهُ فِي بُيُوتِهِمْ فَمِنْ ثَمَّ يُقْتَلُ مِنْ أَصْحَابِكَ وَ لَا يُقْتَلُ مِنْهُمْ أَحَدٌ
Allah-azwj Mighty and Majestic Revealed: “I-azwj had Taught them beginning of the creation and its terms, and rather they have brought out to you-as the one whose term (death) has not presented yet, and the ones whose death has presented, they have left them behind in their house. So from then, the ones from your-as companions are getting killed, and not one of them is getting killed!”
قَالَ دَاوُدُ ع يَا رَبِّ عَلَى مَا ذَا عَلَّمْتَهُمْ
Dawood-as said: ‘O Lord-azwj! What is that You-azwj have Taught them?’
قَالَ عَلَى مَجَارِي الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ سَاعَاتِ اللَّيْلِ وَ النَّهَارِ
He-azwj Said: “Upon courses of the sun, and the moon, and the stars, and hours of the night and the day!”
قَالَ فَدَعَا اللَّهَ عَزَّ وَ جَلَّ فَحَبَسَ الشَّمْسَ عَلَيْهِمْ فَزَادَ النَّهَارُ وَ اخْتَلَطَتِ الزِّيَادَةُ بِاللَّيْلِ وَ النَّهَارِ فَلَمْ يَعْرِفُوا قَدْرَ الزِّيَادَةِ فَاخْتَلَطَ حِسَابُهُمْ
He (Amir Al-Momineen-asws) said: ‘He-as supplicated to Allah-azwj Mighty and Majestic, so He‑azwj Withheld the sun upon them, and the day increased, and the increased mingled with the night and the day, so they could no longer understand the measurement of the increase, and their calculations were mixed up’.
وَ قَالَ عَلِيٌّ ع فَمِنْ ثَمَّ كُرِهَ النَّظَرُ فِي عِلْمِ النُّجُومِ.
And Ali-asws said: ‘So, since then, looking into the knowledge of the stars (astrology) is disliked’’.[45]
18- الدُّرُّ الْمَنْثُورُ، قَالَ: قِيلَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع هَلْ كَانَ لِلنُّجُومِ أَصْلٌ
(The book) ‘Al Durr Al Mansour’ –
He said, ‘It was said to Ali-asws Bin Abu Talib-asws, ‘Is there any origin for the stars (astrology)?’
قَالَ نَعَمْ كَانَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ يُقَالُ لَهُ يُوشَعُ بْنُ نُونٍ فَقَالَ لَهُ قَوْمُهُ وَ سَاقَ إِلَى قَوْلِهِ ثُمَّ أَوْحَى اللَّهُ إِلَى يُوشَعَ بْنِ نُونٍ أَنْ يَرْتَقِيَ إِلَى آخِرِ الْخَبَرِ.
He-asws said: ‘Yes. There was a Prophet-as from the Prophets-as, call Yoshua-as Bin Noun-as. His-as people said to him-as’ – and he-asws continued the Hadeeth up to his-asws words: ‘Then Allah-azwj Revealed to Yoshua-as Bin Noun-as to ascend’ – up to the end of the Hadeeth’’.[46]
19- النُّجُومُ، وَ أَمَّا دَلَالَةُ النُّجُومِ عَلَى إِبْرَاهِيمَ ع فَقَدْ رَوَى صَاحِبُ كِتَابِ التَّجَمُّلِ أَنَّ آزَرَ أَبَا إِبْرَاهِيمَ كَانَ مُنَجِّماً لِنُمْرُودَ وَ لَمْ يَكُنْ يَصْدُرُ إِلَّا عَنْ أَمْرِهِ فَنَظَرَ لَيْلَةً فِي النُّجُومِ فَأَصْبَحَ وَ هُوَ يَقُولُ لِنُمْرُودَ لَقَدْ رَأَيْتُ فِي النُّجُومِ عَجَباً قَالَ وَ مَا هُوَ
(The book) ‘Al Nujoum’ –
‘And as for the evidence of the stars upon Ibrahim-as, the author of the book ‘Al-Tajammul’ has reported that Azar, (foster) father of Ibrahim-as was an astrologer for Nimrod-la, and he-la did not implement (anything) except from his instructions. One night he looked into the stars, and in the morning, he said to Nimrod-la, ‘I have seen a wonder in the stars!’ He said, ‘And what is it?’
قَالَ رَأَيْتُ مَوْلُوداً يُولَدُ فِي زَمَانِنَا يَكُونُ هَلَاكُنَا عَلَى يَدَيْهِ وَ لَا يَلْبَثُ إِلَّا قَلِيلًا حَتَّى يُحْمَلَ بِهِ
He said, ‘I have seen a new-born being born in our times, our destruction would be upon his hands, and it would not be except a little until he is borne with’.
قَالَ فَتَعَجَّبَ مِنْ ذَلِكَ ثُمَّ قَالَ هَلْ حَمَلَتْ بِهِ النِّسَاءُ بَعْدُ قَالَ لَا فَحَجَبَ الرِّجَالَ عَنِ النِّسَاءِ وَ لَمْ يَدَعِ امْرَأَةً إِلَّا جَعَلَهَا فِي الْمَدِينَةِ وَ لَا يَخْلُصُ إِلَيْهَا بَعْلُهَا
He (the narrators) said, ‘He-la was astonished from that. Then he-la said, ‘Is the woman pregnant with him yet?’ He said, ‘No’. So he-la separated the men from the women, and he-la did not leave any woman except made her to be in the city, and her husband could not come to her’.
قَالَ فَوَقَعَ آزَرُ عَلَى أَهْلِهِ فَحَمَلَتْ بِإِبْرَاهِيمَ فَظَنَّ أَنَّهُ صَاحِبُهُ فَأَرْسَلَ إِلَى قَوَابِلِ ذَلِكَ الزَّمَانِ وَ كُنَّ أَعْلَمَ النَّاسِ بِالْجَنِينِ وَ لَا يَكُونُ فِي الرَّحِمِ شَيْءٌ إِلَّا عَرَفْنَهُ وَ عَلِمْنَ بِهِ فَنَظَرْنَ فَأَلْزَمَ مَا فِي الرَّحِمِ الظَّهْرَ فَقُلْنَ مَا نَرَى فِي بَطْنِهَا شَيْئاً
He (the narrator) said, ‘Azar fell upon his wife (slept with her). She became pregnant with Ibrahim-as. He thought that he-as was the one, so he sent for the midwives of that time, and they were the most knowledgeable of the people with the foetuses, and there did not happen to be anything in the womb except they would recognise it and know of it. They looked. Whatever was in the belly stuck to the back, so they said, ‘We do not see anything in her belly’.
قَالَ وَ كَانَ مِمَّا أُوتِيَ مِنَ الْعِلْمِ أَنَّ الْمَوْلُودَ سَيُحْرَقُ بِالنَّارِ وَ لَمْ يُؤْتَ عِلْماً أَنَّ اللَّهَ سَيُنْجِيهِ مِنْهَا.
He (the narrator) said, ‘And it was from what he was given from the knowledge that the new-born would be burnt in the fire and was not give knowledge that Allah-azwj would be Rescuing him-as from it’’.[47] (non-Shia source)
20- وَ وَجَدْتُ فِي كِتَابِ دَلَائِلِ النُّبُوَّةِ، جَمْعِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ مُحَمَّدٍ السَّكُونِيِّ رَوَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ غَانِمٍ عَنْ هَنَّادٍ عَنْ يُونُسَ عَنْ أَبِي إِسْحَاقَ عَنْ صَالِحِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَسْعَدَ عَنِ ابْنِ مُسَيَّبٍ عَنْ حَسَّانَ بْنِ ثَابِتٍ قَالَ: إِنِّي وَ اللَّهِ لَغُلَامٌ يَفْعَاءُ ابْنُ سَبْعٍ أَوْ ثَمَانِ سِنِينَ أَعْقِلُ كُلَّ مَا سَمِعْتُ إِذْ سَمِعْتُ يَهُودِيّاً وَ هُوَ عَلَى أَكَمَةِ يَثْرِبَ يَصْرُخُ يَا مَعْشَرَ الْيَهُودِ فَلَمَّا اجْتَمَعُوا قَالُوا وَيْلَكَ مَا لَكَ قَالَ طَلَعَ نَجْمُ أَحْمَدَ الَّذِي يُبْعَثُ بِهِ اللَّيْلَةَ وَ وَجَدْتُ كِتَاباً عِنْدَنَا الْآنَ اسْمُهُ
I found in the book ‘Dalail Al Nubuwwat’ – Abu Al Qasim Al-Husayn Bin Muhammad Al Sakuny reported from Muhammad Bin Ali bin Al-Husayn, from Al-Hassan Bin Abdullah Bin Ghanim, from Hannad, from Yunus, from Abu Is’haq, from Salih Bin Ibrahim, from Abu Al Rahman Bin As’ad, from Ibn Musayyib, from Hassan Bin Sabit who said,
‘By Allah-azwj! I was a boy of seven or eight years old, understanding all what I heard, when I heard a Jew, and he was upon a hill of Yasrib shouting, ‘O community of Jews!’ When they gather, they said, ‘Woe be to you! What is the matter with you?’ He said, ‘A star of Ahmad-saww has risen, the one Sent with at night, and I find in our books now, his-saww name!’
كِتَابُ الْيَدِ الصِّينِيِّ عَمِلَهُ كشينا مَلِكُ الْهِنْدِ يَذْكُرُ فِيهِ تَفْصِيلَ دَلَالَةِ النُّجُومِ عَلَى نُبُوَّةِ نَبِيِّنَا مُحَمَّدٍ ص.
The book ‘Al-Yadd Al-Seyni’ worked by (the orders of) Kasheyna, a king of India, mentioning in it the details of the evidencing of the stars upon the Prophet-hood of our Prophet-saww Muhammad-saww’’.[48]
21- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَقُولُونَ إِنَّ النُّجُومَ لَا يَحِلُّ النَّظَرُ فِيهَا وَ هُوَ يُعْجِبُنِي فَإِنْ كَانَتْ تُضِرُّ بِدِينِي فَلَا حَاجَةَ لِي فِي شَيْءٍ يُضِرُّ بِدِينِي وَ إِنْ كَانَتْ لَا تُضِرُّ بِدِينِي فَوَ اللَّهِ إِنِّي لَأَشْتَهِيهَا وَ أَشْتَهِي النَّظَرَ فِيهَا
(The book) ‘Al Kafi’ – From a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Al-Hassan Bin Asbaat, from Abdul Rahman Bin Sayaba who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The people are saying that the stars, it is not permissible to look into these (for astrology), and it fascinates me. If it was harmful to my religion, then there is no need for me regarding anything which harms my religion, and it was not harmful to my religion, then by Allah-azwj, I desire it and desire looking into it!’
فَقَالَ لَيْسَ كَمَا يَقُولُونَ لَا تُضِرُّ بِدِينِكَ ثُمَّ قَالَ إِنَّكُمْ تَنْظُرُونَ فِي شَيْءٍ مِنْهَا كَثِيرُهُ لَا يُدْرَكُ وَ قَلِيلُهُ لَا يُنْتَفَعُ بِهِ تَحْسُبُونَ عَلَى طَالِعِ الْقَمَرِ
He-asws said: ‘It isn’t like what they are saying. It is not harmful to your religion’. Then he-asws said: ‘You are thinking regarding something, a lot of it cannot be realised, and a little of it cannot be benefited with it. You are calculating based upon the rising of the moon’.
ثُمَّ قَالَ أَ تَدْرِي كَمْ بَيْنَ الْمُشْتَرِي وَ الزُّهَرَةِ مِنْ دَقِيقَةٍ قُلْتُ لَا وَ اللَّهِ
Then he-asws said: ‘Do you know who much there is between the Jupiter and the Venus, from the minutes?’ I said, ‘No, by Allah-azwj!’
قَالَ أَ فَتَدْرِي كَمْ بَيْنَ الزُّهَرَةِ وَ بَيْنَ الْقَمَرِ مِنْ دَقِيقَةٍ قُلْتُ لَا وَ اللَّهِ
He-asws said: ‘Do you know how much is there between the Venus and the moon, from the minutes?’ I said, ‘No, by Allah-azwj!’
قَالَ أَ فَتَدْرِي كَمْ بَيْنَ الشَّمْسِ وَ بَيْنَ السُّكَيْنَةِ مِنْ دَقِيقَةٍ قُلْتُ لَا وَ اللَّهِ مَا سَمِعْتُهُ مِنْ أَحَدٍ مِنَ الْمُنَجِّمِينَ قَطُّ
He-asws said: ‘Do you know how much there is between the sun and the ‘Sukayna’, from the minutes?’ I said, ‘No, by Allah-azwj! I have not heard it from anyone from the astrologers, at all!’
قَالَ أَ فَتَدْرِي كَمْ بَيْنَ السُّكَيْنَةِ وَ بَيْنَ اللَّوْحِ الْمَحْفُوظِ مِنْ دَقِيقَةٍ قُلْتُ لَا مَا سَمِعْتُهُ مِنْ مُنَجِّمٍ قَطُّ
He-asws said: ‘Do you know how much there is between ‘Al-Sukayna’ and the Guarded Tablet, from the minutes?’ I said, ‘I have not heard it from an astrologer at all!’
قَالَ مَا بَيْنَ كُلِّ وَاحِدٍ مِنْهُمَا إِلَى صَاحِبِهِ سِتِّينَ أَوْ تِسْعِينَ دَقِيقَةً شَكَّ عَبْدُ الرَّحْمَنِ
He-asws said: ‘What is between each one of them to its counterpart, is sixty’ or ‘ninety’ minutes’. (The doubt is from Abdul Rahman the narrator).
ثُمَّ قَالَ يَا عَبْدَ الرَّحْمَنِ هَذَا حِسَابٌ إِذَا حَسَبَهُ الرَّجُلُ وَ وَقَعَ عَلَيْهِ عَرَفَ الْقَصَبَةَ الَّتِي فِي وَسَطِ الْأَجَمَةِ وَ عَدَدَ مَا عَنْ يَمِينِهَا وَ عَدَدَ مَا عَنْ يَسَارِهَا وَ عَدَدَ مَا خَلْفَهَا وَ عَدَدَ مَا أَمَامَهَا حَتَّى لَا يَخْفَى عَلَيْهِ مِنْ قَصَبِ الْأَجَمَةِ وَاحِدَةٌ.
Then he-asws said: ‘O Abdul Rahman! This is a calculation, when the man calculates it and falls upon it, he would know the (number of) reeds which are in the middle of the thicket, and the number of what is on it’s right, and the number of what is on it’s left, and the number of what is behind it, and the number of what is in front of it, to the extent that not even one from the reeds of the thicket would be hidden unto him’’.[49]
22- النُّجُومُ، بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِّ فِي كِتَابِ تَعْبِيرِ الرُّؤْيَا بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ سام [بَسَّامٍ] قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَوْمٌ يَقُولُونَ النُّجُومُ أَصَحُّ مِنَ الرُّؤْيَا وَ ذَلِكَ كَانَتْ صَحِيحَةً حِينَ لَمْ يُرَدَّ الشَّمْسُ عَلَى يُوشَعَ بْنِ نُونٍ وَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَلَمَّا رَدَّ اللَّهُ عَزَّ وَ جَلَّ الشَّمْسَ عَلَيْهِمَا ضَلَّ فِيهَا عُلُومُ عُلَمَاءِ النُّجُومِ.
(The book) ‘Al Nujoum’, by his chain, from Al Kulayni in the book ‘Tabeer Al Ru’ya’, by his chain from Muhammad Bin Saam who said,
‘Abu Abdullah-asws said: ‘There are a people who are saying that the stars (astrology) are more correct than the dream, and that was correct when the sun had not returned to Yoshua Bin Noun-as and Ali Amir Al-Momineen-asws. When Allah-azwj Mighty and Majestic Return the sun to them-as, the knowledge of the scholars of the stars (astrologers) strayed during it’’.[50]
23- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ النُّجُومِ فَقَالَ مَا يَعْلَمُهَا إِلَّا أَهْلُ بَيْتٍ مِنَ الْعَرَبِ وَ أَهْلُ بَيْتٍ مِنَ الْهِنْد.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim-as, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih, from the one who informed him,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the stars (astrology). He-asws said: ‘No one knows it except the people of a household from the Arabs, and people of a household from India’’.[51]
النُّجُومُ، بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِ مِثْلَهُ وَ زَادَ فِي آخِرِهِ أَوْلَادُ وَصِيِّ إِدْرِيسَ ع:
(The book) ‘Al Nujoum’ –
From Al-Kulayni, similar to it, and there is an addition in it’s end: ‘The children of the successor-as of Idrees-as’.
ثُمَّ قَالَ وَ رَوَيْنَا هَذَا الْحَدِيثَ بِإِسْنَادِهِ إِلَى ابْنِ أَبِي عُمَيْرٍ مِنْ أَصْلِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع.
Then he (the narrator) said, ‘We are reporting this Hadeeth with it’s chain to Abu Umeyr, from it’s origin, from Abu Abdullah-asws’’.[52]
24- الْكَافِي، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِ عَنْ مُحَمَّدِ بْنِ خَطَّابٍ الْوَاسِطِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ حَمَّادٍ الْأَزْدِيِّ عَنْ هِشَامٍ الْخَفَّافِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَيْفَ بَصَرُكَ بِالنُّجُومِ قَالَ قُلْتُ مَا خَلَّفْتُ بِالْعِرَاقِ أَبْصَرَ بِالنُّجُومِ مِنِّي فَقَالَ كَيْفَ دَوَرَانُ الْفَلَكِ عِنْدَكُمْ
(The book) ‘Al Kafi’ – From Ahmad Bin Muhammad and Ali Bin Muhammad, altogether from Ali Bin Al-Hassan Al Maysami, from Muhammad Bin Khattab Al Wasity, from Yunus Bin Abdul Rahman, from Ahmad Bin Umar Al Halby, from Hammad Al Azdy, from Hisham Al Khaffaf who said,
‘Abu Abdullah-asws having said: ‘How is your insight with the stars (astrology)?’ I said, ‘I have not left behind at Al-Iraq anyone more insightful with the stars (astrology) than me!’ He-asws said: ‘How is the rotation of the orbits in your presence?’
قَالَ فَأَخَذْتُ قَلَنْسُوَتِي مِنْ رَأْسِي فَأَدَرْتُهَا
He (the narrator) said, ‘I took the cap from my head and rotated it’.
قَالَ فَقَالَ لِي إِنْ كَانَ الْأَمْرُ عَلَى مَا تَقُولُ فَمَا بَالُ بَنَاتِ نَعْشٍ وَ الْجَدْيِ وَ الْفَرْقَدَيْنِ لَا يُرَوْنَ يَدُورُونَ يَوْماً مِنَ الدَّهْرِ فِي الْقِبْلَةِ
He (the narrator) said, ‘He-asws said to me: ‘If the matter was based upon what you are saying, so what is the matter the ‘daughters of Na’ash’ (from Ursa Major), and Capricorn, and ‘The two calves’ (in Ursa Minor), not being seen rotating one day from the time, in the Qiblah’.
قَالَ قُلْتُ هَذَا وَ اللَّهِ شَيْءٌ لَا أَعْرِفُهُ وَ لَا سَمِعْتُ أَحَداً مِنْ أَهْلِ الْحِسَابِ يَذْكُرُهُ فَقَالَ لِي كَمِ السُّكَيْنَةُ مِنَ الزُّهَرَةِ جُزْءاً فِي ضَوْئِهَا
He (the narrator) said, ‘I said, ‘By Allah-azwj! This is something I do not recognise it, and I have not heard anyone from the people of calculation mentioning it!’ He-asws said to me: ‘How much is ‘Al-Sukayni’ from the Venus, a part from its illumination?’’
قَالَ قُلْتُ هَذَا وَ اللَّهِ نَجْمٌ مَا سَمِعْتُ بِهِ وَ لَا سَمِعْتُ أَحَداً مِنَ النَّاسِ يَذْكُرُهُ قَالَ سُبْحَانَ اللَّهِ فَأَسْقَطْتُمْ نَجْماً بِأَسْرِهِ فَعَلَى مَا تَحْسُبُونَ
He (the narrator) said, ‘I said, ‘By Allah-azwj! (It is) a name I have neither heard of it, nor have I heard anyone from the people mentioning it!’ He-asws said: ‘Glory be to Allah-azwj! A star falls quickly, upon what will you be calculating?’
ثُمَّ قَالَ فَكَمِ الزُّهَرَةُ مِنَ الْقَمَرِ جُزْءاً فِي ضَوْئِهِ
Then he-asws said: ‘So how much is the Venus from the moon, a part in its illumination?’
قَالَ فَقُلْتُ هَذَا شَيْءٌ لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ قَالَ فَكَمِ الْقَمَرُ جُزْءاً مِنَ الشَّمْسِ فِي ضَوْئِهَا
He (the narrator) said, ‘I said, ‘This is something no one knows it except Allah-azwj Mighty and Majestic’. He-asws said: ‘How much is the moon, a part from the sun in its illumination?’
قَالَ قُلْتُ مَا أَعْرِفُ هَذَا قَالَ صَدَقْتَ ثُمَّ قَالَ فَمَا بَالُ الْعَسْكَرَيْنِ يَلْتَقِيَانِ فِي هَذَا حَاسِبٌ وَ فِي هَذَا حَاسِبٌ فَيَحْسُبُ هَذَا لِصَاحِبِهِ بِالظَّفَرِ ثُمَّ يَلْتَقِيَانِ فَيَهْزِمُ أَحَدُهُمَا الْآخَرَ فَأَيْنَ كَانَتِ النُّجُومُ
He (the narrator) said, ‘I said, ‘I do not know this!’ He-asws said: ‘You speak the truth’. Then he‑asws said: ‘So what is the matter the two armies meet (in battle) in this there is a calculator, and in this there is a calculator. So this one calculates for his companion with the victory, then they meet (in battle), and one of them defeats the other, so where were the stars?’’
قَالَ فَقُلْتُ لَا وَ اللَّهِ مَا أَعْلَمُ ذَلِكَ
He (the narrator) said, ‘No, by Allah-azwj! I do not know that’.
قَالَ فَقَالَ صَدَقْتَ إِنَّ أَصْلَ الْحِسَابِ حَقٌّ وَ لَكِنْ لَا يَعْلَمُ ذَلِكَ إِلَّا مَنْ عَلِمَ مَوَالِيدَ الْخَلْقِ كُلِّهِمْ.
He (the narrator) said, ‘He-asws said: ‘You speak the truth. The origin of the calculation is true, but no one knows that except the one who knows the new-borns of the people, all of them’’.[53]
25- النُّجُومُ، وَجَدْتُ فِي كِتَابِ نَوَادِرِ الْحِكْمَةِ تَأْلِيفِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى بْنِ عِمْرَانَ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ رَوَاهُ عَنِ الرِّضَا ع قَالَ: قَالَ أَبُو الْحَسَنِ ع لِلْحَسَنِ بْنِ سَهْلٍ كَيْفَ حِسَابُكَ لِلنُّجُومِ فَقَالَ مَا بَقِيَ مِنْهَا شَيْءٌ إِلَّا وَ قَدْ تَعَلَّمْتُهُ
(The book) ‘Al Nujoum’ – I found in the book ‘Nawadir Al Hikmah’, a compilation by Muhammad Bin Ahmad Bin Yahya Bin Imran Bin Abdul Qummi,
‘Reporting from Al-Reza-asws having said: ‘Abu Al-Hassan-asws said to Al-Hassan Bin Sahl, ‘How is your calculation of the stars (astrology)?’ He said, ‘There does not remain anything from it except and I have learned it’.
فَقَالَ أَبُو الْحَسَنِ ع كَمْ لِنُورِ الشَّمْسِ عَلَى نُورِ الْقَمَرِ فَضْلُ دَرَجَةٍ وَ كَمْ لِنُورِ الْقَمَرِ عَلَى نُورِ الْمُشْتَرِي فَضْلُ دَرَجَةٍ وَ كَمْ لِنُورِ الْمُشْتَرِي عَلَى نُورِ الزُّهَرَةِ فَضْلُ دَرَجَةٍ فَقَالَ لَا أَدْرِي فَقَالَ لَيْسَ فِي يَدِكَ شَيْءٌ هَذَا أَيْسَرُ.
Abu Al-Hassan-asws said: ‘How is for the light of the sun, upon the light of the moon, a merit by degree? And how much is for the light of the moon, upon the light of the Jupiter, a merit by degree? And how much is for the light of the Jupiter, upon the light of the Venus, a merit by degree?’ He said, ‘I don’t know’. He-asws said: ‘There isn’t anything in your hands. This is easiest’’.[54]
26- النُّجُومُ، وَجَدْتُ فِي كِتَابِ مَسَائِلِ الصَّبَّاحِ بْنِ نَصْرٍ الْهِنْدِيِّ لِمَوْلَانَا عَلِيِّ بْنِ مُوسَى الرِّضَا ع رِوَايَةَ أَبِي الْعَبَّاسِ بْنِ نُوحٍ وَ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ أَحْمَدَ الصَّفْوَانِيِّ مِنْ أَصْلِ كِتَابٍ عَتِيقٍ لَنَا الْآنَ رُبَّمَا كَانَ قَدْ كُتِبَ فِي حَيَاتِهِمَا بِالْإِسْنَادِ الْمُتَّصِلِ فِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ وَ ذَكَرَ اجْتِمَاعَ الْعُلَمَاءِ بِحَضْرَةِ الْمَأْمُونِ وَ ظُهُورَ حُجَّتِهِ ع عَلَى جَمِيعِ الْعُلَمَاءِ وَ حُضُورَ الصَّبَّاحِ بْنِ نَصْرٍ الْهِنْدِيِّ عِنْدَ مَوْلَانَا الرِّضَا ع وَ سُؤَالَهُ عَنْ مَسَائِلَ كَثِيرَةٍ مِنْهَا سُؤَالُهُ عَنْ عِلْمِ النُّجُومِ
(The book) ‘Al Nujoum’ –
I found in the book of Al-Sabbah Bin Nasr Al-Hindy, ‘The questions of our Master Ali-asws Bin Musa Al-Reza-asws’, reported by Abu Al-Abbas Bin Nuh, and Abu Abdullah Muhammad Bin Ahmad Al-Safwany, from the origin of an ancient book of ours, having been written in their lifetimes, by the connected chains in it, from Al-Rayyan Bin Al-Salt, and he mentioned a gathering of the scholars in the presence of Al-Mamoun, and the prevailing of his-asws arguments over entirety of the scholar, and presence of Al Sabbah Bin Nasr Al-Hindy in the presence of our Master-asws Al-Reza-asws, and his asking him-asws about a lot of issues. From these are his question about the knowledge of stars (astrology).
فَقَالَ ع مَا هَذَا لَفْظُهُ هُوَ عِلْمٌ فِي أَصْلٍ صَحِيحٍ ذَكَرُوا أَنَّ أَوَّلَّ مَنْ تَكَلَّمَ فِي النُّجُومِ إِدْرِيسُ ع وَ كَانَ ذُو الْقَرْنَيْنِ بِهَا مَاهِراً وَ أَصْلُ هَذَا الْعِلْمِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said, what are this wordings: ‘It is a knowledge correct in it’s origin. They mentioned that the first one two speak regarding the stars is Idrees-as, and Zulqarnayn-as was an expert with it, and an origin of this knowledge is from the Presence of Allah-azwj Mighty and Majestic.
وَ يُقَالُ إِنَّ اللَّهَ بَعَثَ النَّجْمَ الَّذِي يُقَالُ لَهُ الْمُشْتَرِي إِلَى الْأَرْضِ فِي صُورَةِ رَجُلٍ فَأَتَى بَلَدَ الْعَجَمِ فَعَلَّمَهُمْ فِي حَدِيثٍ طَوِيلٍ فَلَمْ يَسْتَكْمِلُوا ذَلِكَ فَأَتَى بَلَدَ الْهِنْدِ فَعَلَّمَ رَجُلًا مِنْهُمْ فَمِنْ هُنَاكَ صَارَ عِلْمُ النُّجُومِ بِهَا
And it is said that Allah-azwj Sent the star which is called ‘the Jupiter’ to the earth in the image of a man. He came to a city of the non-Arabs and taught them in a lengthy discussion. By they did not perfect that. So he came to a city of India and taught a man from them. From over there, it became knowledge of the stars (astrology) at it.
وَ قَدْ قَالَ قَوْمٌ هُوَ عِلْمٌ مِنْ عِلْمِ الْأَنْبِيَاءِ خُصُّوا بِهِ لِأَسْبَابٍ شَتَّى فَلَمْ يَسْتَدْرِكِ الْمُنَجِّمُونَ الدَّقِيقَ مِنْهَا فَشَابُوا الْحَقَّ بِالْكَذِبِ.
And a people have said, ‘It is a knowledge of the Prophets-as. They-as were specialised with it for the various means. The astrologers did not realise the intricacies from it, so they turned the truth into the lie’’.[55]
27- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحَرِّ وَ الْبَرْدِ مِمَّنْ يَكُونَانِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullahasws about the heat and the cold, from what do they emanate?’
فَقَالَ لِي يَا أَبَا أَيُّوبَ إِنَّ الْمِرِّيخَ كَوْكَبٌ حَارٌّ وَ زُحَلَ كَوْكَبٌ بَارِدٌ فَإِذَا بَدَأَ الْمِرِّيخُ فِي الِارْتِفَاعِ انْحَطَّ زُحَلُ وَ ذَلِكَ فِي الرَّبِيعِ فَلَا يَزَالانِ كَذَلِكَ كُلَّمَا ارْتَفَعَ الْمِرِّيخُ دَرَجَةً انْحَطَّ زُحَلُ دَرَجَةً ثَلَاثَةَ أَشْهُرٍ حَتَّى يَنْتَهِيَ الْمِرِّيخُ فِي الِارْتِفَاعِ وَ يَنْتَهِيَ زُحَلُ فِي الْهُبُوطِ
He-asws said: ‘O Abu Ayyub! Mars is a hot planet and Saturn is a cold planet. So if Mars begins to rise, the Saturn goes lower, and that is in the spring. They do not stop being like that. Every time Mars rises a level, Saturn falls for three months until the Mars ends up high and Saturn ends up in the decline.
فَيَجْلُوَ الْمِرِّيخُ فَلِذَلِكَ يَشْتَدُّ الْحَرُّ فَإِذَا كَانَ فِي آخِرِ الصَّيْفِ وَ أَوَانِ الْخَرِيفِ بَدَأَ زُحَلُ فِي الِارْتِفَاعِ وَ بَدَأَ الْمِرِّيخُ فِي الْهُبُوطِ فَلَا يَزَالانِ كَذَلِكَ كُلَّمَا ارْتَفَعَ زُحَلُ دَرَجَةً انْحَطَّ الْمِرِّيخُ دَرَجَةً حَتَّى يَنْتَهِيَ الْمِرِّيخُ فِي الْهُبُوطِ وَ يَنْتَهِيَ زُحَلُ فِي الِارْتِفَاعِ فَيَجْلُوَ زُحَلُ وَ ذَلِكَ فِي أَوَّلِ الشِّتَاءِ وَ آخِرِ الصَّيْفِ
For the Mars that is its hottest time. When it is at the end of the summer and the beginning of the autumn, Saturn begins to ascend, and the Mars begins to descend. These two do not stop being like that. Every time Saturn rises a level, Mars declines a level, and that is at the beginning of the winter and at the end of the summer. That is its coldest time.
فَلِذَلِكَ يَشْتَدُّ الْبَرْدُ وَ كُلَّمَا ارْتَفَعَ هَذَا هَبَطَ هَذَا وَ كُلَّمَا هَبَطَ هَذَا ارْتَفَعَ هَذَا فَإِذَا كَانَ فِي الصَّيْفِ يَوْمٌ بَارِدٌ فَالْفِعْلُ فِي ذَلِكَ لِلْقَمَرِ وَ إِذَا كَانَ فِي الشِّتَاءِ يَوْمٌ حَارٌّ فَالْفِعْلُ فِي ذَلِكَ لِلشَّمْسِ هَذَا تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ وَ أَنَا عَبْدُ رَبِّ الْعَالَمِينَ.
Every time this one rises, this one comes down, and every time this one comes down, this one rises. So if there is a cold day in the summer, so that is the action of the Moon, and if there is a hot day in the winter, so that action is due to the Sun. That is an Ordainment of the Mighty, the Knower [36:38], and Iasws am the servant of the Lordazwj of the Worlds’’.[56]
28- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ آزَرَ أَبَا إِبْرَاهِيمَ كَانَ مُنَجِّماً لِنُمْرُودَ وَ لَمْ يَكُنْ يَصْدُرُ إِلَّا عَنْ أَمْرِهِ فَنَظَرَ لَيْلَةً فِي النُّجُومِ فَأَصْبَحَ وَ هُوَ يَقُولُ لِنُمْرُودَ لَقَدْ رَأَيْتُ عَجَباً قَالَ وَ مَا هُوَ قَالَ رَأَيْتُ مَوْلُوداً يُولَدُ فِي أَرْضِنَا يَكُونُ هَلَاكُنَا عَلَى يَدَيْهِ وَ لَا يَلْبَثُ إِلَّا قَلِيلًا حَتَّى يُحْمَلَ بِهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Azar, the father of Ibrahimas was an astrologer for Nimrodla and hela never passed a law except after seeking his advice. So he looked at the stars one night, and in the morning, he said to Nimrodla, ‘I have seen something strange’. Hela said, ‘And what is it?’ He said, ‘I saw a new-born being born in our land. Our destruction will be by hisas hands. It will not be long after himas being conceived’.
قَالَ فَتَعَجَّبَ مِنْ ذَلِكَ وَ قَالَ هَلْ حَمَلَتْ بِهِ النِّسَاءُ قَالَ لَا قَالَ فَحَجَبَ النِّسَاءَ عَنِ الرِّجَالِ فَلَمْ يَدَعُوا امْرَأَةً إِلَّا جَعَلَهَا فِي الْمَدِينَةِ لَا يخلطن [لَا يَخْلُصُ إِلَيْهَا] بَعْلُهَا
Hela was astounded by that and said, ‘Has the woman fallen pregnant with himas yet?’ He said, ‘Not yet’. So hela separated the women from the men. Hela did not leave a single woman except that hela made her to be in the city, with her husband not being allowed to be alone with her.
وَ وَقَعَ آزَرُ عَلَى أَهْلِهِ وَ عَلِقَتْ بِإِبْرَاهِيمَ ع فَظَنَّ أَنَّهُ صَاحِبُهُ فَأَرْسَلُوا إِلَى نِسَاءٍ مِنَ الْقَوَابِلِ فِي ذَلِكَ الزَّمَانِ لَا يَكُونُ فِي الرَّحِمِ شَيْءٌ إِلَّا عَلِمْنَ بِهِ فَنَظَرْنَ فَأَلْزَمَ اللَّهُ عَزَّ وَ جَلَّ مَا فِي الرَّحِمِ الظَّهْرَ فَقُلْنَ مَا نَرَى فِي بَطْنِهَا شَيْئاً
Azar copulated with his wife and Ibrahimas was conceived. He thought that heas might be the one. So he sent for the women from the midwives of that time, that if there is anything in her womb, they should notify him. They examined her. Allahazwj Mighty and Majestic Made what was in her womb to be transferred to the back. So they said, ‘We did not see anything in her belly’.
وَ كَانَ فِيمَا أُوتِيَ مِنَ الْعِلْمِ أَنَّهُ سَيُحْرَقُ فِي النَّارِ وَ لَمْ يُؤْتَ عِلْمَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَيُنْجِيهِ مِنْهَا الْخَبَرَ.
And what was in his knowledge was that heas would be burnt by the fire and did not know that Allahazwj the Exalted would-be Rescuing himas’’.[57]
29- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ نَجْماً فِي الْفَلَكِ السَّابِعِ فَخَلَقَهُ مِنْ مَاءٍ بَارِدٍ وَ سَائِرَ النُّجُومِ السِّتَّةِ الْجَارِيَاتِ مِنْ مَاءٍ حَارٍّ وَ هُوَ نَجْمُ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ وَ هُوَ نَجْمُ أَمِيرِ الْمُؤْمِنِينَ ع يَأْمُرُ بِالْخُرُوجِ مِنَ الدُّنْيَا وَ الزُّهْدِ فِيهَا وَ يَأْمُرُ بِافْتِرَاشِ التُّرَابِ وَ تَوَسُّدِ اللَّبِنِ وَ لِبَاسِ الْخَشِنِ وَ أَكْلِ الْجَشِبِ وَ مَا خَلَقَ اللَّهُ نَجْماً أَقْرَبَ إِلَى اللَّهِ مِنْهُ.
(The book) ‘Al Kafi’ – From a number of our companions, from Sahl Bin Ziyad, from Al-Hassan Bin Ali Bin Usman, from Abu Abdullah Al-Madainy,
‘From Abu Abdullah-asws having said: ‘Allahazwj Created a star in the seventh orbit. Heazwj Created it from cold water and the rest of the six stars flowed from hot water, and it is the star of the Prophetsas, and the successorsasws and it is the star of Amir Al-Momineenasws commanding the exit from the world, and the ascetism in it, and commanding for the dust to be the mattress, and bricks to rest upon (for a pillow), and coarse clothing, and eating the tasteless (food), and Allahazwj has not Created a star more closer to Allahazwj the Exalted, than it’.[58]
30- النُّجُومُ، رَوَى مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النُّجُومِ حَقٌّ هِيَ قَالَ لِي نَعَمْ فَقُلْتُ لَهُ وَ فِي الْأَرْضِ مَنْ يَعْلَمُهَا قَالَ نَعَمْ وَ فِي الْأَرْضِ مَنْ يَعْلَمُهَا.
(The book) ‘Al Nujoum’ – It is reported by Muawiya Bin Hukeym, from Muhammad bin Ziyad, from Muhammad Bin Yahya Al Khas’amy who said,
‘I asked Abu Abdullah-asws about the stars (astrology), ‘Is it true?’ He-asws said to me: ‘Yes’. I said to him-asws, ‘And in the earth there is someone who knows it?’ He-asws said: ‘Yes, and in the earth, there is someone who knows it’’.[59]
31- وَ رَوَيْنَا بِإِسْنَادِنَا عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ فِي كِتَابِ أَصْلِهِ حَدِيثاً آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي السَّمَاءِ أَرْبَعَةُ نُجُومٍ مَا يَعْلَمُهَا إِلَّا أَهْلُ بَيْتٍ مِنَ الْعَرَبِ وَ أَهْلُ بَيْتٍ مِنَ الْهِنْدِ يَعْرِفُونَ مِنْهَا نَجْماً وَاحِداً فَبِذَلِكَ قَامَ حِسَابُهُمْ.
And we are reporting by our chains from Muawiya Bin Hukeym, in it’s original there is another Hadeeth,
‘From Abu Abdullah-asws having said: ‘In the sky there are four stars, no one knows these except the people of a household from the Arabs and people of a household from India who are knowing one star from these, so by that their calculations stand’’.[60]
32- الْمَنَاقِبُ، لِابْنِ شَهْرَآشُوبَ عَنْ أَبِي بَصِيرٍ قَالَ: رَأَيْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ع عَنِ النُّجُومِ فَلَمَّا خَرَجَ مِنْ عِنْدِهِ قُلْتُ لَهُ هَذَا عِلْمٌ لَهُ أَصْلٌ قَالَ نَعَمْ قُلْتُ حَدِّثْنِي عَنْهُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, from Abu Baseer who said,
‘I saw a man asking Abu Abdullah-asws about the stars (astrology). When he went out from his‑asws presence, I said to him-asws, ‘This knowledge, is there an origin for it?’ He-asws said: ‘Yes’. I said, ‘Narrated to me about it’.
قَالَ أُحَدِّثُكَ عَنْهُ بِالسَّعْدِ وَ لَا أُحَدِّثُكَ بِالنَّحْسِ إِنَّ اللَّهَ جَلَّ اسْمُهُ فَرَضَ صَلَاةَ الْفَجْرِ لِأَوَّلِ سَاعَةٍ فَهُوَ فَرْضٌ وَ هِيَ سَعْدٌ وَ فَرَضَ الظُّهْرَ لِسَبْعِ سَاعَاتٍ وَ هُوَ فَرْضٌ وَ هِيَ سَعْدٌ
He-asws said: ‘I-asws shall narrate to you with the fortunate, and I-asws shall not narrated to you with the inauspicious. Allah-azwj, Majestic is His-azwj Name Imposed the Fajr Salat in the first hour. So it is an Obligation, and it is fortunate. And He-azwj He-azwj Imposed Al Zohr (Salat) at seventh hour, and it is an Obligation, and it is fortunate.
وَ جَعَلَ الْعَصْرَ لِتِسْعِ سَاعَاتٍ وَ هُوَ فَرْضٌ وَ هِيَ سَعْدٌ وَ جَعَلَ الْمَغْرِبَ لِأَوَّلِ سَاعَةٍ مِنَ اللَّيْلِ وَ هُوَ فَرْضٌ وَ هِيَ سَعْدٌ وَ الْعَتَمَةَ لِثَلَاثِ سَاعَاتٍ وَ هُوَ فَرْضٌ وَ هِيَ سَعْدٌ.
And He-azwj Made Al Asr (Salat) at the ninth hour, and it is an Obligation, and it is fortunate. And He-azwj Made Al Maghrib (Salat) at the first hour from the night, and it is an Obligation, and it is fortunate. And the Isha (Salat) at the third hour, and it is an Obligation, and it is fortunate’’.[61]
33- النُّجُومُ، رَوَيْنَا بِأَسَانِيدَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْغَضَائِرِيِّ وَ نَقَلْتُهُ مِنْ خَطِّهِ مِنَ الْجُزْءِ الثَّانِي مِنْ كِتَابِ الدَّلَائِلِ تَأْلِيفِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ بِإِسْنَادِهِ عَنْ بَيَّاعِ السَّابِرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي فِي النَّظْرَةِ فِي النُّجُومِ لَذَّةً وَ هِيَ مَعِيبَةٌ عِنْدَ النَّاسِ فَإِنْ كَانَ فِيهَا إِثْمٌ تَرَكْتُ ذَلِكَ وَ إِنْ لَمْ يَكُنْ فِيهَا إِثْمٌ فَإِنَّ لِي فِيهَا لَذَّةً
(The book) ‘Al Nujoum’ – We are reporting by chains from Al-Husayn Bin Ubeydullah Al Gazairy, and transmitting it from his handwriting from the second volume from ‘Kitab Al Dalail’ compiled by Abdullah Bin Ja’far Al Himeyri, by his chain from Bayya Al Sabiry who said,
‘I said to Abu Abdullah-asws, ‘There is a pleasure for me in looking into the stars (astrology), and it is faulted in the presence of the people. So if there was a sin in it, I shall leave that, and it there does not happen to be any sin in it, there is pleasure in it’.
قَالَ فَقَالَ تَعُدُّ الطَّوَالِعَ قُلْتُ نَعَمْ فَعَدَدْتُهَا لَهُ فَقَالَ كَمْ تَسْقِي الشَّمْسُ الْقَمَرَ مِنْ نُورِهَا قُلْتُ هَذَا شَيْءٌ لَمْ أَسْمَعْهُ قَطُّ
He (the narrator) said, ‘He-asws said: ‘Do you count the omens (ascendants)?’ I said, ‘Yes’. I counted these to him-asws. He-asws said: ‘How much does the sun quench the moon from it’s light?’ I said, ‘This is something I have not heard of it, at all!’
وَ قَالَ وَ كَمْ تَسْقِي الزُّهَرَةَ الشَّمْسُ مِنْ نُورِهَا قُلْتُ وَ لَا هَذَا قَالَ فَكَمْ تُسْقَى الشَّمْسُ مِنَ اللَّوْحِ الْمَحْفُوظِ مِنْ نُورِهِ قُلْتُ وَ هَذَا شَيْءٌ مَا أَسْمَعُهُ قَطُّ
And he-asws said: ‘And how much does the sun quench the Venus from it’s light?’ I said, ‘Nor this’. He-asws said: ‘How much does the sun quench from the Guarded Tablet, from it’s light?’ I said, ‘And this is something I have not heard it, at all!’
قَالَ فَقَالَ هَذَا شَيْءٌ إِذَا عَلِمَهُ الرَّجُلُ عَرَفَ أَوْسَطَ قَصَبَةٍ فِي الْأَجَمَةِ
He (the narrator) said, ‘He-asws said: ‘This is a thing, when the man knows it, he would recognise the middle reed in the thicket’.
ثُمَّ قَالَ لَيْسَ يَعْلَمُ النُّجُومَ إِلَّا أَهْلُ بَيْتٍ مِنْ قُرَيْشٍ وَ أَهْلُ بَيْتٍ مِنَ الْهِنْدِ.
Then he-asws said: ‘No one knows knowledge of the stars (astrology) except people of a household from Qureysh, and people of a household from India’’.[62]
34- وَ مِنْهُ، وَجَدْتُ فِي كِتَابٍ عَتِيقٍ اسْمُهُ كِتَابُ التَّجَمُّلِ قَالَ أَبُو أَحْمَدَ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ: ذَكَرْتُ النُّجُومَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ مَا يَعْلَمُهَا إِلَّا أَهْلُ بَيْتٍ بِالْهِنْدِ وَ أَهْلُ بَيْتٍ مِنَ الْعَرَبِ.
And from him, ‘I found in an ancient book, it’s name is ‘Kitab Al Tajammul’. He said, ‘Abu Ahmad Bin Hafs Bin Al Bakhtari said,
‘The stars (astrology) were mentioned in the presence of Abu Abdullah-asws. He-asws said: ‘No one knows it except people of a household in India, and people of a household from the Arabs’’.[63]
35- وَ فِي الْكِتَابِ الْمَذْكُورِ، أَيْضاً عَنْ مُحَمَّدٍ وَ هَارُونَ ابْنَيْ أَبِي سَهْلٍ وَ كَتَبَا إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّ أَبَانَا وَ جَدَّنَا كَانَا يَنْظُرَانِ فِي النُّجُومِ فَهَلْ يَحِلُّ النَّظَرُ فِيهَا قَالَ نَعَمْ.
And in the mentioned book, as well from Muhammad and Haroun, two sons of Sahl,
‘And they wrote to Abu Abdullah-asws, ‘Our father and our grandfather are looking into the stars (astrology). Is it permissible to look into these?’ He-asws said: ‘Yes’’.[64]
36- وَ فِيهِ، أَيْضاً أَنَّهُمَا كَتَبَا إِلَيْهِ نَحْنُ وُلْدُ بَنِي نَوْبَخْتَ الْمُنَجِّمِ وَ قَدْ كُنَّا كَتَبْنَا إِلَيْكَ هَلْ يَحِلُّ النَّظَرُ فِيهَا فَكَتَبْتَ نَعَمْ وَ الْمُنَجِّمُونَ يَخْتَلِفُون فِي صِفَةِ الْفَلَكِ فَبَعْضُهُمْ يَقُولُ إِنَّ الْفَلَكَ فِيهِ النُّجُومُ وَ الشَّمْسُ وَ الْقَمَرُ مُعَلَّقٌ بِالسَّمَاءِ وَ هُوَ دُونَ السَّمَاءِ وَ هُوَ الَّذِي يَدُورُ بِالنُّجُومِ وَ الشَّمْسِ وَ الْقَمَرِ وَ السَّمَاءِ فَإِنَّهَا لَا تَتَحَرَّكُ وَ لَا تَدُورُ
And in it as well –
‘They both wrote to him-asws, ‘We are sons of the clan of Nowbakht, the astrologers, and we are writing to you, ‘Is it permissible to look into it?’ He-asws wrote: ‘Yes’, and the astrologers are differing in the description of the orbits. Some of them are saying that the orbit is such, the stars, and the sun and the moon are in it, suspended in the sky, and it is below the sky, and it is which rotates with the stars and the sun, and the moon, and the sky, for these are neither moving, nor rotating’.
وَ يَقُولُونَ دَوَرَانُ الْفَلَكِ تَحْتَ الْأَرْضِ وَ إِنَّ الشَّمْسَ تَدُورُ مَعَ الْفَلَكِ تَحْتَ الْأَرْضِ وَ تَغِيبُ فِي الْمَغْرِبِ تَحْتَ الْأَرْضِ وَ تَطْلُعُ بِالْغَدَاةِ مِنَ الْمَشْرِقِ فَكَتَبَ نَعَمْ مَا لَمْ يَخْرُجْ مِنَ التَّوْحِيدِ.
And they said, ‘The rotations of the orbits is beneath the earth and that the sun is rotating with the orbit beneath the earth, and it disappears in the west beneath the earth and emerges in the morning from the east’. He-asws wrote: ‘Yes, for as long as one does not exit from the Tawheed’’.[65]
37- وَ مِنَ الْكِتَابِ الْمَذْكُورِ، أَبُو مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عُمَرَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ قَالَ كَانَ الْقَمَرُ مَنْحُوساً بِزُحَلَ.
And from the mentioned book – Abu Muhammad, from Al-Hassan Bin Umar, from his father,
‘From Abu Abdullah-asws regarding Words of the Exalted: during a Day of continuous bad luck [54:19]. He-asws said: ‘The moon was inauspicious with Saturn’’.[66]
38- النُّجُومُ، مِنْ كِتَابِ نُزْهَةِ الْكِرَامِ وَ بُسْتَانِ الْعَوَامِّ تَأْلِيفِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ السَّرَاوِيِّ وَ هَذَا الْكِتَابُ خَطُّهُ بِالْعَجَمِيَّةِ تَكَلَّفْنَا مِنْ نَقْلِهِ إِلَى الْعَرَبِيَّةِ فَذَكَرَ فِي أَوَاخِرِ الْمُجَلَّدِ الثَّانِي مِنْهُ مَا هَذَا لَفْظُ مَنْ أَعْرَبَهُ وَ رُوِيَ أَنَّ هَارُونَ الرَّشِيدَ بَعَثَ إِلَى مُوسَى بْنِ جَعْفَرٍ ع فَأَحْضَرَهُ فَلَمَّا حَضَرَ عِنْدَهُ قَالَ إِنَّ النَّاسَ يَنْسُبُونَكُمْ يَا بَنِي فَاطِمَةَ إِلَى عِلْمِ النُّجُومِ وَ أَنَّ مَعْرِفَتَكُمْ بِهَا مَعْرِفَةٌ جَيِّدَةٌ وَ فُقَهَاءُ الْعَامَّةِ يَقُولُونَ إِنَّ رَسُولَ اللَّهِ ص قَالَ إِذَا ذَكَرُوا فِي أَصْحَابِي فَاسْكُتُوا وَ إِذَا ذَكَرُوا الْقَدَرَ فَاسْكُتُوا وَ إِذَا ذَكَرُوا النُّجُومَ فَاسْكُتُوا وَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَ أَعْلَمَ الْخَلَائِقِ بِعِلْمِ النُّجُومِ وَ أَوْلَادُهُ وَ ذُرِّيَّتُهُ الَّذِينَ تَقُولُ الشِّيعَةُ بِإِمَامَتِهِمْ كَانُوا عَارِفِينَ بِهَا
(The book) ‘Al Nujoum’ – From the book ‘Nuzhat Al Kiram Wa Bustan Al Awam’, compiled by Muhammad Bin Al-Husayn Bin Al-Hassan Al Sarawy, and this book was handwritten by the non-Arabs (Persians) encumbering us to copy it into Arabic. He mentioned at the end of the second volume from it, what this is it’s wording from it’s Arabic –
‘And it is reported that Haroun Al-Rasheed sent a message to Musa-asws Bin Ja’far-asws and presented him-asws. When he-asws presented in his presence, he said, ‘The people are attributing you-asws all sons of Fatima-asws, to knowledge of the stars (astrology), and that you‑asws understanding with it is a new understanding, and the jurists of the general Muslims are saying, ‘Rasool-Allah-saww said (such and such)’ whenever they mention among my companions, so they are silent. And when they mention the Pre-determination, so they are silent. And when they mention the stars, so they are silent, and Amir Al-Momineen-asws was most knowledgeable of the people with astrology, and (so are) his-asws children, and his-asws offspring, the ones the Shias are believing in their-asws Imamate, understood it’.
فَقَالَ لَهُ الْكَاظِمُ ع هَذَا حَدِيثٌ ضَعِيفٌ وَ إِسْنَادُهُ مَطْعُونٌ فِيهِ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ مَدَحَ النُّجُومَ وَ لَوْ لَا أَنَّ النُّجُومَ صَحِيحَةٌ مَا مَدَحَهَا اللَّهُ عَزَّ وَ جَلَّ وَ الْأَنْبِيَاءُ ع كَانُوا عَالِمِينَ بِهَا
Al-Kazim-asws said to him: ‘This is a weak Hadeeth, and it’s attribution has faults in it, and Allah‑azwj Blessed and Exalted has Praised the stars, and if the stars had been correct, Allah-azwj Mighty and Majestic would have Praised them, and the Prophets-as were knowers of it.
وَ قَدْ قَالَ اللَّهُ تَعَالَى فِي حَقِّ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ ع وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ وَ قَالَ فِي مَوْضِعٍ آخَرَ فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقالَ إِنِّي سَقِيمٌ
And Allah-azwj the Exalted has Said in the right of Ibrahim-as the Friend of the Beneficent: “And like that We Showed Ibrahim the Kingdoms of the skies and the earth and for he to become from the convinced ones [6:75]”. And He-azwj Said in another place: “Then he looked with a consideration among the stars [37:88] so he said, ‘I feel sick’ [37:89]”.
فَلَوْ لَمْ يَكُنْ عَالِماً بِعِلْمِ النُّجُومِ مَا نَظَرَ فِيهَا وَ مَا قَالَ إِنِّي سَقِيمٌ
If he-as had not been a knower of astrology, he-as would not have looked into it, and would not have said, ‘I-as feel sick!’
وَ إِدْرِيسُ ع كَانَ أَعْلَمَ أَهْلِ زَمَانِهِ بِالنُّجُومِ وَ اللَّهُ تَعَالَى قَدْ أَقْسَمَ بِمَوَاقِعِ النُّجُومِ وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ
And Idrees-as was most knowledgeable of the people of his-as time with the astrology, and Allah-azwj the Exalted has Sworn with the places of the stars: And it is a mighty oath, if you only knew [56:76].
وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ النَّازِعاتِ غَرْقاً إِلَى قَوْلِهِ فَالْمُدَبِّراتِ أَمْراً وَ يَعْنِي بِذَلِكَ اثْنَيْ عَشَرَ بُرْجاً وَ سَبْعَةَ سَيَّارَاتٍ وَ الَّذِي يَظْهَرُ بِاللَّيْلِ وَ النَّهَارِ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ
And in another place: (I Swear) by the snatchers snatching out [79:1] – up to His-azwj Words: The regulators of matters [79:5], and it means by that twelve constellations and seven travelling ones (planets), and that which appears at night and the day by the Command of Allah-azwj Mighty and Majestic.
وَ بَعْدَ عِلْمِ الْقُرْآنِ مَا يَكُونُ أَشْرَفَ مِنْ عِلْمِ النُّجُومِ وَ هُوَ عِلْمُ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ وَ وَرَثَةِ الْأَنْبِيَاءِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ وَ نَحْنُ نَعْرِفُ هَذَا الْعِلْمَ وَ مَا نَذْكُرُهُ
And after, knowledge of the Quran happens to be more noble than knowledge of the stars, and it is knowledge of the Prophets-as and the successors-as, and inheritors of the Prophets-as, the ones Allah-azwj Mighty and Majestic Spoke of: And directional signs, and by the star they are being guided [16:16], and we-asws understand this knowledge and we-asws are not mentioning it’.
فَقَالَ لَهُ هَارُونُ بِاللَّهِ عَلَيْكَ يَا مُوسَى هَذَا الْعِلْمُ لَا تُظْهِرُوهُ عِنْدَ الْجُهَّالِ وَ عَوَامِّ النَّاسِ حَتَّى لَا يُشَنِّعُوا عَلَيْكَ وَ نَفِّسِ الْعَوَامَّ بِهِ وَ غَطِّ هَذَا الْعِلْمَ وَ ارْجِعْ إِلَى حَرَمِ جَدِّكَ
Haroun said to him-asws, ‘With Allah-azwj upon you-asws, O Musa-asws! This knowledge, do not reveal it in the presence of the ignoramuses and the general public until they would slander upon you-asws, and give a small dosage to the public with it, and cover up this knowledge and return to the sanctuary of your-asws grandfather-saww!’
ثُمَّ قَالَ لَهُ هَارُونُ وَ قَدْ بَقِيَ مَسْأَلَةٌ أُخْرَى بِاللَّهِ عَلَيْكَ أَخْبِرْنِي بِهَا فَقَالَ لَهُ سَلْ
The Haroun said to him, ‘And there remain another question. With Allah-azwj upon you-asws, inform me with it!’ He-asws said to him: ‘Ask’.
فَقَالَ لَهُ بِحَقِّ الْقَبْرِ وَ الْمِنْبَرِ وَ بِحَقِّ قَرَابَتِكَ مِنْ رَسُولِ اللَّهِ ص أَخْبِرْنِي أَنْتَ تَمُوتُ قَبْلِي أَوْ أَنَا أَمُوتُ قَبْلَكَ لِأَنَّكَ تَعْرِفُ هَذَا مِنْ عِلْمِ النُّجُومِ
He said to him-asws, ‘By the right of the grave and the pulpit, and by your-asws kinship from Rasool-Allah-saww! Inform me, will you-asws be dying before me, or will I be dying before you‑asws? Because you know this from astrology’.
فَقَالَ لَهُ مُوسَى ع آمِنِّي حَتَّى أُخْبِرَكَ فَقَالَ لَكَ الْأَمَانُ فَقَالَ أَنَا أَمُوتُ قَبْلَكَ وَ مَا كَذَبْتُ وَ لَا أَكْذِبُ وَ وَفَاتِي قَرِيبٌ.
Musa-asws said to him: ‘Grant me safety until I-asws inform you’. He said, ‘The safety is for you‑asws!’ He-asws said: ‘I-asws shall be dying before you, and I-asws neither been lied to nor am I‑asws lying, and my-asws expiry is close-by’’.[67]
39- وَ مِنْهُ، قَالَ وَجَدْتُ فِي كِتَابٍ عَتِيقٍ بِإِسْنَادٍ مُتَّصِلٍ إِلَى الْوَلِيدِ بْنِ جُمَيْعٍ قَالَ: إِنَّ رَجُلًا سَأَلَهُ عِكْرِمَةُ عَنْ حِسَابِ النُّجُومِ فَجَعَلَ الرَّجُلُ يَتَحَرَّجُ أَنْ يُخْبِرَهُ قَالَ عِكْرِمَةُ سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ عِلْمٌ عَجَزَ النَّاسُ عَنْهُ وَدِدْتُ أَنِّي عَلِمْتُهُ.
And from him, he said, ‘I found in an ancient book by a chain connecting to Al Waleed Bin Jumie who said,
‘A man asked Ikrimah (Bin Abu Jahl-la) about the calculation of the stars (astrology). The man went on to aggravate that he informs him. Ikrimah (Bin Abu Jahl-la) said, ‘I heard Ibn Abbas saying, ‘A knowledge the people are frustrated from (learning) it, I would love to learn it’’.[68] (Not a Hadeeth)
38- وَ مِنْهُ، نَقْلًا مِنْ كِتَابِ رَبِيعِ الْأَبْرَارِ لِلزَّمَخْشَرِيِّ عَنِ الْوَلِيدِ بْنِ جُمَيْعٍ قَالَ: رَأَيْتُ عِكْرِمَةَ سَأَلَ رَجُلًا عَنْ عِلْمِ النُّجُومِ وَ الرَّجُلُ يَتَحَرَّجُ أَنْ يُخْبِرَهُ فَقَالَ لَهُ عِكْرَمَةُ سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ عِلْمٌ عَجَزَ النَّاسُ عَنْهُ وَ لَوَدِدْتُ أَنِّي عَلِمْتُهُ.
And from him, copied from the book ‘Rabie Al Abrar’ of Al Zamakhshary, from Al Waleed Bin Jumies who said,
‘I saw Ikrimah (Bin Abu Jahl-la). A man asked about astrology and the man was aggravating that he informs him. Ikrimah (Bin Abu Jahl-la) said to him, ‘I heard Ibn Abbas saying, ‘A knowledge the people are frustrated from, and I would love to learn it’’.[69] (Not a Hadeeth)
39- وَ أَيْضاً فِيهِ، عَنِ ابْنِ عَبَّاسٍ عِلْمٌ مِنْ عِلْمِ النُّبُوَّةِ وَ لَيْتَنِي كُنْتُ أُحْسِنُهُ.
And as well in it, from Ibn Abbas
‘A knowledge from knowledge of Prophet-hood, and if only I would have been good at it!’’[70]
40- وَ مِنْهُ، قَالَ رَوَيْتُ عَنْ مُحَمَّدِ بْنِ النَّجَّارِ فِي الْمُجَلَّدِ الْحَادِي وَ الْعِشْرِينَ مِنْ تَذْيِيلِهِ عَلَى تَارِيخِ الْخَطِيبِ فِي تَرْجَمَةِ عَلِيِّ بْنِ طِرَادٍ بِإِسْنَادِهِ إِلَى عِكْرِمَةَ قَالَ: قِيلَ لِابْنِ عَبَّاسٍ إِنَّ هَاهُنَا رَجُلًا يَهُودِيّاً يَتَكَهَّنُ
And from him, he said, ‘It has been reported from Muhammad Bin Al Najjar in the eleventh volume of his footnote upon the history of Al Khateeb in a translation of Ali Bin Tirad, by his chain to Ikrimah (Bin Abu Jahl-la) who said,
‘It was said to Ibn Abbas, ‘There is a Jewish man over there who tells fortunes’.
قَالَ فَبَعَثَ إِلَيْهِ ابْنُ عَبَّاسٍ فَجَاءَ فَقَالَ يَا يَهُودِيُّ بَلَغَنِي أَنَّكَ تُخْبِرُ بِالْغَيْبِ فَقَالَ الْيَهُودِيُّ أَمَّا الْغَيْبُ فَلَا يَعْلَمُ إِلَّا اللَّهُ وَ لَكِنْ إِنْ شِئْتَ أَخْبَرْتُكَ
He (Ikrimah Bin Abu Jahl-la) said, ‘Ibn Abbas sent for him. He said, ‘O Jew! It has reached me that you tend to inform about the hidden matters?’ The Jew said, ‘As for the hidden matters, so no one know except Allah-azwj, but if you so like I can inform you!’
قَالَ هَاتِ قَالَ أَ لَكَ ابْنُ عَشْرِ سِنِينَ يَخْتَلِفُ إِلَى الْكُتَّابِ قَالَ نَعَمْ قَالَ فَإِنَّهُ يَأْتِي غَداً مَحْمُوماً مِنَ الْكُتَّابِ وَ يَمُوتُ يَوْمَ عَاشِرِهِ وَ أَمَّا أَنْتَ فَلَا تَخْرُجُ مِنَ الدُّنْيَا حَتَّى يَذْهَبَ بَصَرُكَ
He said, ‘Give!’ He said, ‘Is there a son for you of ten years interchanging to the scribes?’ He said, ‘Yes’. He said, ‘He shall be coming to you tomorrow sorrowful from the scribes, and he would be dying on the tenth day. And as for you, you will not be exiting from the world until your eyesight is gone’.
قَالَ هَذَا أَخْبَرْتَنِي عَنِ ابْنِي وَ عَنْ نَفْسِي فَأَخْبِرْنِي عَنْ نَفْسِكَ قَالَ أَمُوتُ رَأْسَ السَّنَةِ
This, you are informing me about my son and about myself. Inform me about yourself’. He said, ‘I shall be dying at the top (beginning) of the year’.
قَالَ عِكْرِمَةُ فَجَاءَ ابْنُ ابْنِ عَبَّاسٍ مِنَ الْكُتَّابِ مَحْمُوماً وَ مَاتَ يَوْمَ عَاشِرِهِ فَلَمَّا كَانَ رَأْسُ السَّنَةِ قَالَ ابْنُ عَبَّاسٍ يَا عِكْرِمَةُ انْظُرْ مَا فَعَلَ الْيَهُودِيُّ فَأَتَيْتُ أَهْلَهُ فَقَالُوا مَاتَ أَمْسِ فَمَا خَرَجَ ابْنُ عَبَّاسٍ مِنَ الدُّنْيَا حَتَّى ذَهَبَ بَصَرُهُ.
Ikrimah (Bin Abu Jahl-la) said, ‘The son of Ibn Abbas came from the scribes sorrowful, and he dies on the tenth day. When it was the beginning of the year, Ibn Abbas said, ‘O Ikrimah! Look at what happened to the Jew’. I went to his family and they said, ‘He died yesterday!’ Ibn Abbas did not exit from the world until his eyesight was gone’’.[71] (Not a Hadeeth)
41- النُّجُومُ، نَقْلًا مِنْ كِتَابِ رَبِيعِ الْأَبْرَارِ عَنْ عَلِيٍّ ع مَنِ اقْتَبَسَ عِلْماً مِنْ عِلْمِ النُّجُومِ مِنْ حَمَلَةِ الْقُرْآنِ ازْدَادَ بِهِ إِيمَاناً وَ يَقِيناً ثُمَّ تَلَا إِنَّ فِي اخْتِلافِ اللَّيْلِ وَ النَّهارِ.
(The book) ‘Al Nujoum’, copied from the book ‘Rabie Al Abrar’ –
‘From Ali-asws: ‘One who earns knowledge from the knowledge of the stars (astrology) from the bearers of the Quran, it would increase him in Eman and conviction’. Then he-asws recited: Surely in the interchange of the night and the day [10:6]’’.[72]
42- وَ قَالَ فِيهِ أَيْضاً، عَنْ مَيْمُونِ بْنِ مِهْرَانَ إِيَّاكُمْ وَ التَّكْذِيبَ بِالنُّجُومِ فَإِنَّهُ عِلْمٌ مِنْ عُلُومِ النُّبُوَّةِ.
And he-asws said in it as well, from Maymoun Bin Mihran: ‘Beware of the belying the stars (astrology), for it is a knowledge from the knowledge(s) of the Prophet-hood!’’[73]
وَ فِيهِ أَيْضاً عَنْ عَلِيٍّ ع يُكْرَهُ أَنْ يُسَافِرَ الرَّجُلُ أَوْ يَتَزَوَّجَ فِي مُحَاقِ الشَّهْرِ وَ إِذَا كَانَ الْقَمَرُ فِي الْعَقْرَبِ.
And in it a well,
‘From Ali-asws: ‘It is disliked that the man should travel or gets married in the end of the month, and when the Moon was in the Scorpio’’.[74]
43- وَ ذَكَرَ الْخَطِيبُ فِي تَارِيخِ بَغْدَادَ، حَدِيثاً أَسْنَدَهُ إِلَى تَمِيمِ بْنِ الْحَارِثِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّهُ يُكْرَهُ أَنْ يَتَزَوَّجَ الرَّجُلُ أَوْ يُسَافِرَ إِذَا كَانَ الْقَمَرُ فِي مُحَاقِ الشَّهْرِ أَوِ الْعَقْرَبِ.
And Al Khateeb mentioned in (the book) ‘Tareekh Baghdad’, a Hadeeth the chain of which is to Tameem Bin Al Haris, from his father,
‘From Ali-asws: ‘It is disliked that the man should get married or travel when the Moon was in the end of the month or in the Scorpio’’.[75]
44- وَ فِي كِتَابِ رَبِيعِ الْأَبْرَارِ، فِيمَا رَوَاهُ عَنْ مَوْلَانَا عَلِيٍّ ع وَ يُرْوَى أَنَّ رَجُلًا قَالَ إِنِّي أُرِيدُ الْخُرُوجَ فِي تِجَارَةٍ لِي وَ ذَلِكَ فِي مُحَاقِ الشَّهْرِ فَقَالَ أَ تُرِيدُ أَنْ يَمْحَقَ اللَّهُ تِجَارَتَكَ تَسْتَقْبِلُ هِلَالَ الشَّهْرِ بِالْخُرُوجِ.
In the book) ‘Rabie Al Abrar’ –
‘Among what is reported from our Master-asws Ali-asws, and it is said that a man said, ‘I want to go out regarding the business for me’, and that was at the end of the month. He-asws said: ‘Do you want Allah-azwj to Obliterate your business? Welcome the crescent of the month with the going out!’’[76]
45- وَ فِيهِ أَيْضاً، كَانَ عُلَمَاءُ بَنِي إِسْرَائِيلَ يَسْتُرُونَ مِنَ الْعُلُومِ عِلْمَيْنِ عِلْمَ النُّجُومِ وَ عِلْمَ الطِّبِّ فَلَا يُعَلِّمُونَهُمَا أَوْلَادَهُمْ لِحَاجَةِ الْمُلُوكِ إِلَيْهِمَا لِئَلَّا يَكُونَ سَبَباً فِي صُحْبَةِ الْمُلُوكِ وَ الدُّنُوِّ مِنْهُمْ فَيَضْمَحِلَّ دِينُهُمْ.
And in it as well –
‘The scholars of the Children of Israel were concealing from the knowledge(s), two knowledge(s) – knowledge of the stars (astrology) and knowledge of the medicine. They were not teaching these two to their children due to a need of the kings to these two (knowledge(s)), lest the children be in the company of the kings and draw near to them so their religion would gradually disappear’’.[77]
46- وَ مِنْهُ، رَوَى عَبْدُ اللَّهِ بْنُ الصَّلْتِ فِي كِتَابِ التَّوَاقِيعِ مِنْ أُصُولِ الْأَخْبَارِ قَالَ: حَمَلْتُ الْكِتَابَ وَ هُوَ الَّذِي نَقَلْتُهُ مِنَ الْعِرَاقِ قَالَ كَتَبَ معقلة [مَصْقَلَةُ] بْنُ إِسْحَاقَ إِلَى عَلِيِّ بْنِ جَعْفَرٍ رُقْعَةً يُعْلِمُهُ فِيهَا أَنَّ الْمُنَجِّمَ كَتَبَ مِيلَادَهُ وَ وَقَّتَ عُمُرَهُ وَقْتاً وَ قَدْ قَارَبَ ذَلِكَ الْوَقْتَ وَ خَافَ عَلَى نَفْسِهِ فَأَحَبَّ أَنْ يَسْأَلَهُ أَنْ يَدُلَّهُ عَلَى عَمَلٍ يَعْمَلُهُ يَتَقَرَّبُ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ
And from him, ‘It is reported by Abdullah Bin Al Salt in the book ‘Al Tawaqie Min Usool Al Akhbar’, said,
‘I carried the book, and it was which I had copied from Al-Iraq. Masqalah Bin Is’haq wrote a note to Ali Bin Ja’far letting him know in it that the astrologer had written his (date of) birth and time of his age (time of death), and that time had drawn near, and he feared upon himself, he would love it if he could ask him to point him upon a deed, he could do to draw closer to Allah-azwj Mighty and Majestic by it.
فَأَوْصَلَ عَلِيُّ بْنُ جَعْفَرٍ رُقْعَةً بِعَيْنِهَا كَتَبَهَا فَكَتَبَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مَتَّعَنِيَ اللَّهُ بِكَ قَرَأْتُ رُقْعَةَ فُلَانٍ فَأَصَابَنِي وَ اللَّهِ مَا أَخْرَجَنِي إِلَى بَعْضِ لَائِمَتِكَ سُبْحَانَ اللَّهِ أَنْتَ تَعْلَمُ حَالَهُ مِنَّا حَقّاً وَ مِنْ طَاعَتِنَا وَ أُمُورِنَا
A not exact to it was delivered to Ali son of Ja’far-asws, he had written it. He wrote to him, ‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Cause me to enjoy with your remaining alive. I have read the note of so and so. By Allah-azwj! It has hit me what has brought me out to blame you. Glory be to Allah-azwj! You know his state from us, truly, and from our obedience, and our matter.
فَمَا مَنَعَكَ مِنْ نَقْلِ الْخَبَرِ إِلَيْنَا لِنَسْتَقْبِلَ الْأَمْرَ بِبَعْضِ السُّهُولَةِ أَوْ جَعَلْتَهُ أَنَّهُ رَأَى رُؤْيَا فِي مَنَامِهِ أَوَ بَلَغَ سِنٌّ إِلَيْهِ أَوْ أَنْكَرَ شَيْئاً مِنْ نَفْسِهِ كَانَ يُدْرِكُ بِهَا حَاجَتَهُ
So what prevented you from copying the news to us, so we could face the matter with some of the ease or make it that he had seen a dream in his sleep, or age has reached to him, or deny something from himself. His need would have been realised by it.
وَ كَانَ الْأَمْرُ يَخِفُّ وُقُوعُهُ وَ يَسْهُلُ خَطْبُهُ وَ يَحْتَسِبُ هَذِهِ الْأُمُورَ عِنْدَ اللَّهِ بِالْأَمْسِ نَذْكُرُهُ فِي اللَّفْظَةِ بِأَنْ لَيْسَ أَحَدٌ يَصْلُحُ لَهَا غَيْرُهُ وَ اعْتِمَادُنَا عَلَيْهِ عَلَى مَا تَعْلَمُ
And the matter was light in it’s recurrence, and it’s address was easy, and he will be Reckoned with these affairs in the Presence of Allah-azwj in the Last Day regarding the wording that there isn’t anyone correct for it apart from him, and his reliance upon it, upon what you now.
نَحْمَدُ اللَّهَ كَثِيراً وَ نَسْأَلُهُ الِاسْتِمْتَاعَ بِنِعْمَتِهِ وَ بِأَصْلَحِ الْمَوَالِي وَ أَحْسَنِ الْأَعْوَانِ عَوْناً وَ بِرَحْمَتِهِ وَ مَغْفِرَتِهِ مُرْ فُلَاناً لَا فَجَعَنَا اللَّهُ بِهِ بِمَا يَقْدِرُ عَلَيْهِ مِنَ الصِّيَامِ عَلَى مَا أَصِفُ إِمَّا كُلَّ يَوْمٍ أَوْ يَوْماً وَ يَوْماً لَا أَوْ ثَلَاثَةً فِي الشَّهْرِ وَ لَا يَخْلُو كُلَّ يَوْمٍ أَوْ يَوْمَيْنِ مِنْ صَدَقَةٍ عَلَى سِتِّينَ مِسْكِيناً أَوْ مَا يُحَرِّكُهُ عَلَيْهِ النِّيَّةُ
We Praise Allah-azwj a lot and we ask Him-azwj enjoyment with His-azwj Bounties, and for the correction of the wealth, and goodly assistance, and with His-azwj Mercy and His-azwj Forgiveness. Instruct so and so, may Allah-azwj not afflict us by him, with what He-azwj is Able upon him, from the Fasting as I describe, either every day, or a day and a day not, or three during the month, and not to be empty every day or two days from giving charity upon sixty poor ones, or whatever the intention moves him to.
وَ مَا جَرَى وَ تَمَّ وَ يَسْتَعْمِلُ نَفْسَهُ فِي صَلَاةِ اللَّيْلِ وَ النَّهَارِ اسْتِعْمَالًا شَدِيداً وَ كَذَلِكَ فِي الِاسْتِغْفَارِ وَ قِرَاءَةِ الْقُرْآنِ وَ ذِكْرِ اللَّهِ تَعَالَى وَ الِاعْتِرَافِ فِي الْقُنُوتِ بِذُنُوبِهِ وَ يَسْتَغْفِرُ اللَّهَ مِنْهَا وَ يَجْعَلُ أَبْوَاباً فِي الصَّدَقَةِ وَ الْعِتْقِ عَنْ أَشْيَاءَ يَسِمُهَا مِنْ ذُنُوبِهِ وَ يُخْلِصُ نِيَّتَهُ فِي اعْتِقَادِ الْحَقِّ
And whatever flows and completes, and he should utilise himself in the Salat, night and day, with intense utilisation, and like that be in seeking the Forgiveness, and recitation of the Quran and mentioning Allah-azwj the Exalted, and the acknowledgement in the Qunout with his sins, and seeking Forgiveness of Allah-azwj from these, and make doors regarding the charity and the freeing (the slaves) from this he can name from his sins, and be sincere in his intention in the beliefs of the truth.
وَ يَصِلُ رَحِمَهُ وَ يَنْشُرُ الْخَيْرَ فِيهَا وَ نَرْجُو أَنْ يَنْفَعَهُ مَكَانُهُ مِنَّا وَ مَا وَهَبَ اللَّهُ مِنْ رِضَانَا عَنْهُ وَ حَمْدِنَا إِيَّاهُ فَلَقَدْ وَ اللَّهِ سَاءَنِي أَمْرُهُ فَوْقَ مَا أَصِفُ عَلَى أَنَّهُ أَرْجُو أَنْ يَزِيدَ اللَّهُ فِي عُمُرِهِ وَ يُبْطِلَ قَوْلَ الْمُنَجِّمِ فَمَا أَطْلَعَهُ اللَّهُ عَلَى الْغَيْبِ وَ الْحَمْدُ لِلَّهِ.
And he should connect (help) his kinship, and spread the news regarding it, and we hope that his place from us would benefit him, and whatever Allah-azwj has Granted of our being pleased with him, and our praising him. By Allah-azwj! His affair has saddened me above what I cam describe, based upon that I hope that Allah-azwj would Increase in his lifespan and invalidate the words of the astrologers, for Allah-azwj has not Notified him upon the hidden matters. And the Praise is for Allah-azwj!’’[78] (Not a Hadeeth)
47- النُّجُومُ، رَوَى مُحَمَّدُ بْنُ خَالِدٍ الْبَرْقِيُّ فِي قِصَصِ الْأَنْبِيَاءِ فَقَالَ مَا هَذَا لَفْظُهُ عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ عَمَّارِ بْنِ أَبِي مُعَاوِيَةَ قَالَ: وَ فُتِحَتْ مَدَائِنُ الشَّامِ عَلَى يَدِ يُوشَعَ بْنِ نُونٍ حَتَّى انْتَهَى إِلَى الْبَلْقَاءِ فَلَقُوا بِهَا رَجُلًا يُقَالُ لَهُ بَالِقٌ بِهِ سُمِّيَتِ الْبَلْقَاءُ فَجَعَلُوا يَخْرُجُونَ يُقَاتِلُونَهُ لَا يُقْتَلُ مِنْهُمْ رَجُلٌ فَسَأَلَ ذَلِكَ فَقِيلَ إِنَّ فِي مَدِينَتِهِ امْرَأَةً مُنَجِّمَةً تَسْتَقْبِلُ الشَّمْسَ بِفَرْجِهَا ثُمَّ تَحْسُبُ ثُمَّ يُعْرَضُ عَلَيْهَا الْخَيْلُ فَلَا يَخْرُجُ يَوْمَئِذٍ رَجُلٌ حَضَرَ أَجَلُهُ
(The book) ‘Al Nujoum’ – It is reported my Muhammad Bin Khalid Al Barqy in ‘Qisas Al Anbiya’, he said what are these wordings by Abdullah Bin Sinan, from Ammar Bin Abu Muawiya who said,
‘The cities of Syria were conquered upon the hands of Yoshua Bin Noun-as until he-as tended to Al-Balqa’a. They met a mat at it called Baliq. It had been named as Al-Balqa’a due to him. They kept coming out to fight him-as, (but) no man from them was killed. He-as asked about that. It was said, ‘In his city there is a woman astrologer facing the sun with her private part. Then she calculates. Then the cavalry is presented to her. So no one goes out on the day any man whose death has presented’.
فَصَلَّى يُوشَعُ بْنُ نُونٍ رَكْعَتَيْنِ وَ دَعَا رَبَّهُ أَنْ يُؤَخِّرَ الشَّمْسَ فَاضْطَرَبَ عَلَيْهَا الْحِسَابُ فَقَالَتْ لِبَالِقٍ انْظُرْ مَا يَعْرِضُونَ عَلَيْكَ فَأَعْطِهِمْ فَإِنَّ حِسَابِي قَدِ اخْتَلَطَ عَلَيَّ قَالَ فَتَصَفَّحِي الْخَيْلَ فَأَخْرِجِي فَإِنَّهُ لَا يَكُونُ إِلَّا بِقِتَالٍ
Yoshua Bin Noun prayed two Cycles Salat and supplicated to his-as Lord-azwj to delay the sun, so the calculation would be disturbed upon her. She said to Baliq, ‘Look at what they agree upon you, for my calculation has been mixed up upon me’. He said, ‘Display the cavalry. Come out, for nothing will happen except the battle!’
قَالَ فَتَصَفَّحَتْ وَ أَخْرَجَتْ فَقَتَلُوا قَتْلًا لَمْ يَقْتُلْهُ قَوْمٌ فَسَأَلُوا يُوشَعَ الصُّلْحَ فَأَبَى حَتَّى يَدْفَعَ إِلَيْهِ الْمَرْأَةَ فَأَبَى بَالِقٌ أَنْ يَدْفَعَهَا فَقَالَتْ ادْفَعْنِي إِلَيْهِ
He (the narrator) said, ‘The armed and came out. They fought a battle the people had not fought before. They asked Yoshua-as for the ceasefire, but he-as refused until the woman be handed over to him-as. Baliq refused to hand her over. She said, ‘Hand me over to him-as’.
فَصَالَحَهَا وَ دَفَعَهَا إِلَيْهِ فَقَالَتْ هَلْ تَجِدُ فِيمَا أُوحِيَ إِلَى صَاحِبِكَ قَتْلَ النِّسَاءِ قَالَ لَا قَالَتْ أَ لَيْسَ إِنَّمَا تَدْعُونِي إِلَى دِينِكَ قَالَ بَلَى قَالَتْ فَإِنِّي قَدْ دَخَلْتُ فِي دِينِكَ هَذَا آخِرُ لَفْظِهِ فِي حَدِيثِهِ.
He reconciled with her and handed her over to him-as. She said, ‘Do you find among what was Revealed to your-as companion (Musa-as), killing the women?’ He-as said: ‘No’. She said, ‘Aren’t you-as rather calling me to your-as religion?’ He-as said: ‘Yes’. She said, ‘So I have entered into your religion’. This is the last of his wordings in his Hadeeth’’.[79]
48- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: كَانَتْ أَرْضٌ بَيْنِي وَ بَيْنَ رَجُلٍ فَأَرَادَ قِسْمَتَهَا وَ كَانَ الرَّجُلُ صَاحِبَ نُجُومٍ فَنَظَرَ إِلَى السَّاعَةِ الَّتِي فِيهَا السُّعُودُ فَخَرَجَ فِيهَا وَ نَظَرَ إِلَى السَّاعَةِ الَّتِي فِيهَا النُّحُوسُ فَبَعَثَ إِلَى أَبِي
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘There used to be a (piece of) land between me-asws (my-asws father-asws) and a man, so I‑asws wanted to divide it, and the man was a companion of stars (astrologer). He would look at the time in which was fortunate, so he would come out in it, and he would look at the time wherein was inauspiciousness, he would send a message to my-asws father-asws.
فَلَمَّا اقْتَسَمَا الْأَرْضَ خَرَجَ خَيْرُ السَّهْمَيْنِ لِأَبِي فَجَعَلَ صَاحِبُ النُّجُومِ يَتَعَجَّبُ فَقَالَ لَهُ أَبِي مَا لَكَ فَأَخْبَرَهُ الْخَبَرَ
When I-asws divided the land, the better of the two portions came out for my-asws father-asws. The companion of the stars (astrologer) was astounded. My-asws father-asws said to him, ‘What is the matter with you?’ He informed him-asws the news.
فَقَالَ لَهُ أَبِي فَهَلَّا أَدُلُّكَ عَلَى خَيْرٍ مِمَّا صَنَعْتَ إِذَا أَصْبَحْتَ فَتَصَدَّقْ بِصَدَقَةٍ تُذْهِبْ عَنْكَ نَحْسَ ذَلِكَ الْيَوْمِ وَ إِذَا أَمْسَيْتَ فَتَصَدَّقْ بِصَدَقَةٍ تُذْهِبْ عَنْكَ نَحْسَ تِلْكَ اللَّيْلَةِ.
My-asws father-asws said to him, ‘Shall I-asws point you upon better than what you have done? Whenever it is morning, give charity, the inauspiciousness of that day will go away from you, and when it is evening, then give in charity, the inauspiciousness of that night will go away from you’’.[80]
49- دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتْ أَرْضٌ بَيْنَ أَبِي وَ بَيْنَ رَجُلٍ فَأَرَادَ قِسْمَتَهَا وَ ذَكَرَ نَحْوَهُ وَ قَالَ ع فِي عِلْمِ النُّجُومِ عِنْدَنَا مَعْرِفَةُ الْمُؤْمِنِ مِنَ الْكَافِرِ.
(The book) ‘Dawaat’ of Al Rawandy – From Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘There used to be (a piece of) land between my-asws father-asws and a man. I-asws wanted to divide it’ – and he mentioned approximate to it. And he-asws said: ‘In knowledge of the stars (astrology), with us-asws there is recognition of the Momin from the Kafirs’’.[81]
50- الْإِحْتِجَاجُ، وَ النَّهْجُ، نهج البلاغة مِنْ كَلَامٍ لَهُ قَالَهُ لِبَعْضِ أَصْحَابِهِ لَمَّا عَزَمَ عَلَى الْمَسِيرِ إِلَى الْخَوَارِجِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ سِرْتَ فِي هَذَا الْوَقْتِ خَشِيتُ أَنْ لَا تَظْفَرَ بِمُرَادِكَ مِنْ طَرِيقِ عِلْمِ النُّجُومِ
(The books) ‘Al-Ihtijaj’, and ‘Nahj Al Balagah’, from a speech of his-asws he-asws had said to his‑asws companions when he-asws had determined the travelling to the Kharijites. He (astrologer) said to him-asws, ‘O Amir Al-Momineen-asws! If you-asws were to travel during this time, I fear that you-asws will not prevail with your-asws purpose, from the path of the knowledge of the stars (astrology)’.
فَقَالَ ع أَ تَزْعُمُ أَنَّكَ تَهْدِي إِلَى السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا صُرِفَ عَنْهُ السُّوءُ وَ تُخَوِّفُ [مِنَ] السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا حَاقَ بِهِ الضُّرُّ فَمَنْ صَدَّقَكَ بِهَذَا فَقَدْ كَذَّبَ الْقُرْآنَ وَ اسْتَغْنَى عَنِ الِاسْتِعَانَةِ بِاللَّهِ تَعَالَى فِي نَيْلِ الْمَحْبُوبِ وَ دَفْعِ الْمَكْرُوهِ
He-asws said: ‘Are you claiming that you can guide to the time, if one were to travel in it, the evil would turn away from him? And are you frightening from the time, if one were to travel in it, the harm would befall him during it? So who will ratify you with this, for you are belying the Quran and are needless from seeking the assistance with Allah-azwj the Exalted to attain the beloved and repel the abhorrences.
وَ تَبْتَغِي فِي قَوْلِكَ لِلْعَامِلِ بِأَمْرِكَ أَنْ يُولِيَكَ الْحَمْدَ دُونَ رَبِّهِ لِأَنَّكَ بِزَعْمِكَ أَنْتَ هَدَيْتَهُ إِلَى السَّاعَةِ الَّتِي نَالَ فِيهَا النَّفْعَ وَ أَمِنَ فِيهَا الضُّرَّ
And you are seeking regarding your world, for the workers with your instructions that he applies the praises to you besides his Lord-azwj, because you, by your claim, you would have guided him to the time in which he attained the benefit and during it he was safe from the harm’.
ثُمَّ أَقْبَلَ ع عَلَى النَّاسِ فَقَالَ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ تَعَلُّمَ النُّجُومِ إِلَّا مَا يُهْتَدَى بِهِ فِي بَرٍّ أَوْ بَحْرٍ فَإِنَّهَا تَدْعُو إِلَى الْكِهَانَةِ الْمُنَجِّمُ كَالْكَاهِنِ وَ الْكَاهِنُ كَالسَّاحِرِ وَ السَّاحِرُ كَالْكَافِرِ وَ الْكَافِرُ فِي النَّارِ سِيرُوا عَلَى اسْمِ اللَّهِ وَ عَوْنِهِ.
Then he-asws faced towards the people. He-asws said: ‘O you people! Beware of learning the knowledge of the stars (astrology) except what you can be guided with in the land or sea, for it calls to the fortune telling! The astrologer is like the fortune-teller, and the fortune-teller is like the sorcerer, and the sorcerer is like the Kafir, and the Kafir would be in the Fire. Conduct upon the Name of Allah-azwj and His-azwj Assistance’’.[82]
أقول وَ رَوَى ابْنُ أَبِي الْحَدِيدِ هَذِهِ الرِّوَايَةَ بِوَجْهٍ آخَرَ أَبْسَطَ مِمَّا أَوْرَدَهُ السَّيِّدُ ره نَقْلًا مِنْ كِتَابِ صِفِّينَ لِابْنِ دَيْزِيلَ مُرْسَلًا قَالَ: عَزَمَ عَلِيٌّ ع عَلَى الْخُرُوجِ مِنَ الْكُوفَةِ إِلَى الْحَرُورِيَّةِ وَ كَانَ فِي أَصْحَابِهِ مُنَجِّمٌ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَسِرْ فِي هَذِهِ السَّاعَةِ وَ سِرْ عَلَى ثَلَاثِ سَاعَاتٍ مَضَيْنَ مِنَ النَّهَارِ فَإِنَّكَ إِنْ سِرْتَ فِي هَذِهِ السَّاعَةِ أَصَابَكَ وَ أَصْحَابَكَ أَذًى وَ ضُرٌّ شَدِيدٌ وَ إِنْ سِرْتَ فِي السَّاعَةِ الَّتِي أَمَرْتُكَ بِهَا ظَفِرْتَ وَ ظَهَرْتَ وَ أَصَبْتَ مَا طَلَبْتَ
I (Majlisi) am saying, ‘And this reported has been reported by Ibn Abu Al Hadeed in another aspect extending from what the Seyyid has reported it, copying from ‘Kitab Al Siffeen’ of Ibn Deyzeel, with an unbroken chain, said,
‘Ali-asws determined upon the going out from Al-Kufa to Al-Harouriya (Al-Nahrwan), and there was an astrologer among his-asws companions. He said to him-asws, ‘O Amir Al-Momineen-asws! Do not travel during this time, and travel after three house past from the day, for if you-asws were to travel during this time, hurt would afflict you-asws and your-asws companions and severe harm, and if you-asws were to travel during the time I am instructing you-asws with, you-asws will win and prevail, and will achieve what you-asws are seeking’.
فَقَالَ لَهُ عَلِيٌّ ع أَ تَدْرِي مَا فِي بَطْنِ فَرَسِي هَذَا أَ ذَكَرٌ أَمْ أُنْثَى قَالَ إِنْ حَسِبْتُ عَلِمْتُ فَقَالَ ع فَمَنْ صَدَّقَكَ بِهَذَا فَقَدْ كَذَّبَ بِالْقُرْآنِ قَالَ اللَّهُ تَعَالَى إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ الْآيَةَ
Ali-asws said to him: ‘Do you know what is in the belly of this horse? Is it a male or a female?’ He said, ‘If I were to calculate it, I would know’. He-asws said, ‘Who would ratify you with this, for you are belying with the Quran? Allah-azwj the Exalted Says: Surely, Allah, with Him is the Knowledge of the Hour, [31:34] – the Verse’.
ثُمَّ قَالَ ع إِنَّ مُحَمَّداً ص مَا كَانَ يَدَّعِي عِلْمَ مَا ادَّعَيْتَ عِلْمَهُ أَ تَزْعُمُ أَنَّكَ تَهْدِي إِلَى السَّاعَةِ الَّتِي يُصِيبُ النَّفْعَ مَنْ سَارَ فِيهَا وَ تَصْرِفُ عَنِ السَّاعَةِ الَّتِي يَحِيقُ السُّوءُ بِمَنْ سَارَ فِيهَا فَمَنْ صَدَّقَكَ بِهَذَا فَقَدِ اسْتَغْنَى عَنِ الِاسْتِعَانَةِ بِاللَّهِ جَلَّ وَ عَزَّ فِي صَرْفِ الْمَكْرُوهِ عَنْهُ
The he-asws Muhammad-saww had not claimed knowledge of what you are claiming it’s knowledge! Are you claiming that you can guide to the time in which the benefit can be achieved by the one who travels during it, and he turns away from the time which the evil would befall with the one who travels during it? Who will ratify you with this? You are making him needless from seeking the assistance with Allah-azwj, Majestic and Mighty in Turning away the abhorrences away from him.
وَ يَنْبَغِي لِلْمُوقِنِ بِأَمْرِكَ أَنْ يُولِيَكَ الْحَمْدَ دُونَ اللَّهِ جَلَّ جَلَالُهُ لِأَنَّكَ بِزَعْمِكَ هَدَيْتَهُ إِلَى السَّاعَةِ الَّتِي يُصِيبُ النَّفْعَ مَنْ سَارَ فِيهَا وَ صَرَفْتَهُ عَنِ السَّاعَةِ الَّتِي يَحِيقُ السُّوءُ بِمَنْ سَارَ فِيهَا
And it is befitting for the one convinced in your instructions that he applies the praise to you besides Allah-azwj, Majestic is His-azwj Majesty, because you, by your claim, would have guided him to the time in which he achieved the benefits, and the one travels during it, and you would have turned him away from the time in which the evil would have befallen with the one who travels during it.
فَمَنْ آمَنَ بِكَ فِي هَذَا لَمْ آمَنْ عَلَيْهِ أَنْ يَكُونَ كَمَنِ اتَّخَذَ مِنْ دُونِ اللَّهِ ضِدّاً وَ نِدّاً اللَّهُمَّ لَا طَيْرَ إِلَّا طَيْرُكَ وَ لَا ضَيْرَ إِلَّا ضَيْرُكَ وَ لَا إِلَهَ غَيْرُكَ
The one who believes in you regarding this there is no safety upon him that he would be like the one who takes an opponent from besides Allah-azwj and an adversary (to Him-azwj). O Allah‑azwj! There is neither any evil omen except Your-azwj omen, nor any harm except Your-azwj Harm, nor is there any god apart from You-azwj!’
ثُمَّ قَالَ بَلْ نُخَالِفُ وَ نَسِيرُ فِي السَّاعَةِ الَّتِي نَهَيْتَنَا
Then he-asws said: ‘But we shall oppose, and we shall travel during the very time you are forbidding us from’.
ثُمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ التَّعَلُّمَ لِلنُّجُومِ إِلَّا مَا يُهْتَدَى بِهِ فِي ظُلُمَاتِ الْبَرِّ وَ الْبَحْرِ إِنَّمَا الْمُنَجِّمُ كَالْكَاهِنِ وَ الْكَاهِنُ كَالْكَافِرِ وَ الْكَافِرُ فِي النَّارِ أَمَا وَ اللَّهِ إِنْ بَلَغَنِي أَنَّكَ تَعْمَلُ بِالنُّجُومِ لَأُخَلِّدَنَّكَ السِّجْنَ أَبَداً مَا بَقِيتُ وَ لَأُحَرِّمَنَّكَ الْعَطَاءَ مَا كَانَ لِي سُلْطَانٌ
The he-asws faced towards the people. He-asws said: ‘O you people! Beware of learning the stars except what you can be guided with in the darkness of the land and the sea! But rather, the astrologer is like the fortune-teller, and the fortune-teller is like the Kafir, and the Kafir would be in the Fire! But, by Allah-azwj! If it reaches me-asws are you are working with the stars, I shall whip you in the prison for ever, for as long are you are alive, and I-asws deprive you the stipends for as long there is authority for me-asws!’
ثُمَّ سَارَ فِي السَّاعَةِ الَّتِي نَهَاهُ عَنْهُ الْمُنَجِّمُ فَظَفِرَ بِأَهْلِ النَّهْرِ وَ ظَهَرَ عَلَيْهِمْ
Then he-asws travelled during the time which he (the astrologer) had forbidden from. He-asws was victorious with the people of Al-Nahr and prevailed upon them.
ثُمَّ قَالَ لَوْ سِرْنَا فِي السَّاعَةِ الَّتِي أَمَرَنَا بِهَا الْمُنَجِّمُ لَقَالَ النَّاسُ سَارَ فِي السَّاعَةِ الَّتِي أَمَرَ بِهَا الْمُنَجِّمُ وَ ظَفِرَ وَ ظَهَرَ أَمَا إِنَّهُ مَا كَانَ لِمُحَمَّدٍ ص مُنَجِّمٌ وَ لَا لَنَا مِنْ بَعْدِهِ حَتَّى فَتَحَ اللَّهُ عَلَيْنَا بِلَادَ كِسْرَى وَ قَيْصَرَ أَيُّهَا النَّاسُ تَوَكَّلُوا عَلَى اللَّهِ وَ ثِقُوا بِهِ فَإِنَّهُ يَكْفِي مِمَّنْ سِوَاهُ.
Then he-asws said: ‘If we had travelled during the time which the astrologer had instructed us with, the people would have said, ‘He-asws travelled during the time which the astrologer had instructed with and he-asws won and prevailed. Surely there was no astrologer for Muhammad‑saww nor for us from after him-saww until Allah-azwj would have Granted victory to us on the country of Chosroe and Caesar! O you people! Rely upon Allah-azwj and trust in Him‑azwj, for He-azwj shall Suffice from the ones besides Him-azwj!’’[83]
51- الْمَكَارِمُ، فِي الْحَدِيثِ أَنَّهُ نَهَى عَنِ الْحِجَامَةِ فِي الْأَرْبِعَاءِ إِذَا كَانَتِ الشَّمْسُ فِي الْعَقْرَبِ.
(The book) ‘Al-Mukarim’ – In the Hadeeth, ‘He-saww forbade from cupping (being performed) during the Wednesday when the sun was in the Scorpio’’.[84]
52- الذَّهَبِيَّةُ، عَنِ الرِّضَا ع اعْلَمْ أَنَّ جِمَاعَهُنَّ وَ الْقَمَرُ فِي بُرْجِ الْحَمَلِ أَوِ الدَّلْوِ مِنَ الْبُرُوجِ أَفْضَلُ وَ خَيْرٌ مِنْ ذَلِكَ أَنْ يَكُونَ فِي بُرْجِ الثَّوْرِ لِكَوْنِهِ شَرَفَ الْقَمَرِ.
(The book) ‘Al Zahbiya’ –
‘From Al-Reza-asws: ‘Know that their combination while the Moon is in the constellation of the Aries, or the Aquarius from the constellation is superior and better than that it being the constellation of the Taurus overlooking the Moon’’.[85]
53- المهج، مهج الدعوات فِي حِرْزِ الْجَوَادِ ع وَ يَنْبَغِي أَنْ لَا يَكُونَ طُلُوعُ الْقَمَرِ فِي بُرْجِ الْعَقْرَبِ.
(The book) ‘Mahj Al Dawaat’ –
‘In the amulet of Al-Jawad-asws: ‘And it is more appropriate if the emergence of the Moon does not happen to be in the constellation of the Scorpio’’.[86]
54- التَّهْذِيبُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُسُوفُ الشَّمْسِ أَشَدُّ عَلَى النَّاسِ وَ الْبَهَائِمِ.
(The book) ‘Al Tahzeeb’ – From Muhammad Bin Ali Bin Mahboub, from Ahmad Bin Al-Hassan Bin Ali, from Ali Bin Yaqoub Al Hashimy, from Marwan Bin Muslim, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘An eclipse of the sun is the severest upon the people and the animals’’.[87]
55- نَوَادِرُ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ سَافَرَ أَوْ تَزَوَّجَ وَ الْقَمَرُ فِي الْعَقْرَبِ لَمْ يَرَ الْحُسْنَى.
(The book) ‘Nawadir’ of Ali Bin Asbat – From Ibrahim Bin Muhammad Bin Humran, from his father,
‘From Abu Abdullah-asws having said: ‘One who travels or gets married while the Moon is in the Scorpio will not see the goodness’’.[88]
56- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الصَّنْعَانِيِّ عَنْ إِبْرَاهِيمَ بْنِ الْفَضْلِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَسَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ فَقَالَ لَهُ مَرْحَباً بِكَ يَا سَعْدُ
(The book) ‘Al Khisaal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Asadabady, from Ahmad Bin Abu Abdullah Al Barqy, from his father and someone else from Muhammad Bin Suleyman Al San’any, from Ibrahim Bin Al Fazl, from Aban Bin Taghlib who said,
‘I was in the presence of Abu Abdullah-asws when a man from the people of Al-Yemen entered to see him-asws. He greeted unto him, so he-asws responded the greeting to him. He-asws said to him: ‘Welcome to you, O Sa’ad!’
فَقَالَ لَهُ الرَّجُلُ بِهَذَا الِاسْمِ سَمَّتْنِي أُمِّي وَ مَا أَقَلَّ مَنْ يَعْرِفُنِي بِهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ يَا سَعْدُ الْمَوْلَى فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ بِهَذَا كُنْتُ أُلَقَّبُ
The man said to him-asws, ‘The is the name my mother had named me with, and how few are the people recognising me by it!’ Abu Abdullah-asws said to him: ‘You speak the truth, O Sa’ad Al Mowla’. The man said, ‘May I be sacrificed for you-asws! I used to be titled with this’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَا خَيْرَ فِي اللَّقَبِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ لا تَنابَزُوا بِالْأَلْقابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمانِ مَا صَنْعَتُكَ يَا سَعْدُ
Abu Abdullah-asws said to him: ‘There is no good in the title (nickname). Allah-azwj Blessed and Exalted Says in His-azwj Book: nor call each other with nicknames. Evil is the false name after the Eman; [49:11]. What is your work, O Sa’ad?’
فَقَالَ جُعِلْتُ فِدَاكَ أَنَا مِنْ أَهْلِ بَيْتٍ نَنْظُرُ فِي النُّجُومِ لَا نَقُولُ إِنَّ بِالْيَمَنِ أَحَداً أَعْلَمُ بِالنُّجُومِ مِنَّا فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَأَسْأَلُكَ فَقَالَ الْيَمَانِيُّ سَلْ عَمَّا أَحْبَبْتَ مِنَ النُّجُومِ فَإِنِّي أُجِيبُكَ عَنْ ذَلِكَ بِعِلْمٍ
He said, ‘May I be sacrificed for you-asws! I am from the family, we look into the stars (astrology). We cannot say that in Al-Yemen there is anyone more knowledgeable than us’. Abu Abdullah-asws said: ‘So, can I question you?’ The Yemeni said, ‘Ask about whatever you‑asws like to of the stars (astrology), for I shall be answering you-asws about that with knowledge’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَمْ ضَوْءُ الشَّمْسِ عَلَى ضَوْءِ الْقَمَرِ دَرَجَةً فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘How much is the luminosity of the sun over the luminosity of the moon by rank (degree)?’ The Yemeni said, ‘I don’t know’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَكَمْ ضَوْءُ الْقَمَرِ عَلَى ضَوْءِ الزُّهَرَةِ دَرَجَةً فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said to him: ‘You speak the truth. How much is the luminosity of the moon over luminosity of the Venus, by degree?’ The Yemeni said, ‘I don’t know’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَكَمْ ضَوْءُ الْمُشْتَرِي عَلَى ضَوْءِ عُطَارِدٍ دَرَجَةً فَقَالَ الْيَمَانِيُّ لَا أَدْرِي
Abu Abdullah-asws said: ‘You speak the truth. How much is the luminosity of the Jupiter over the luminosity of the Mercury, by degree?’ The Yemeni said, ‘I don’t know’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فَمَا اسْمُ النَّجْمِ الَّذِي إِذَا طَلَعَ هَاجَتِ الْبَقَرُ فَقَالَ الْيَمَانِيُ لَا أَدْرِي
Abu Abdullah-asws said to him: ‘You speak the truth. What is the name of the star which when it rises, the cows are agitated?’ The Yemeni said, ‘I don’t know’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع صَدَقْتَ فِي قَوْلِكَ لَا أَدْرِي فَمَا زُحَلُ عِنْدَكُمْ فِي النُّجُومِ فَقَالَ الْيَمَانِيُّ نَجْمٌ نَحْسٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَهْ لَا تَقُولَنَّ هَذَا فَإِنَّهُ نَجْمُ أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ نَجْمُ الْأَوْصِيَاءِ وَ هُوَ النَّجْمُ الثَّاقِبُ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ
Abu Abdullah-asws said to him: ‘You are truthful in your words, ‘I don’t know’. What is Saturn among the stars in your views?’ The Yemeni said, ‘An inauspicious star’. Abu Abdullah-asws said: ‘Do not say this, for it is a star of Amir Al-Momineen-asws, and it is a star of the successors‑asws, and it is the piercing star which Allah-azwj Mighty and Majestic Speaks of in His‑azwj Book!’
قَالَ الْيَمَانِيُّ فَمَا يَعْنِي بِالثَّاقِبِ قَالَ إِنَّ مَطْلِعَهُ فِي السَّمَاءِ السَّابِعَةِ وَ إِنَّهُ ثَقَبَ بِضَوْئِهِ حَتَّى أَضَاءَ فِي السَّمَاءِ الدُّنْيَا فَمِنْ ثَمَّ سَمَّاهُ اللَّهُ عَزَّ وَ جَلَّ النَّجْمَ الثَّاقِبَ
The Yemeni said, ‘So what is the meaning of ‘The piercing’?’ He-asws said: ‘It rises in the seventh sky, and it pierces with it’s illumination until it illuminates in the sky of the world. So, from then, Allah-azwj Mighty and Majestic has Named it as ‘The piercing star’.
يَا أَخَا أَهْلِ الْيَمَنِ عِنْدَكُمْ عُلَمَاءُ فَقَالَ الْيَمَانِيُّ نَعَمْ جُعِلْتُ فِدَاكَ إِنَّ بِالْيَمَنِ قَوْماً لَيْسُوا كَأَحَدٍ مِنَ النَّاسِ فِي عِلْمِهِمْ
O brother of Al-Yemen! Are there scholars with you all?’ The Yemeni said, ‘Yes, may I be sacrificed for you. At Al-Yemen there are a people who aren’t like anyone from the people in their knowledgeable’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ مَا يَبْلُغُ مِنْ عِلْمِ عَالِمِهِمْ فَقَالَ لَهُ الْيَمَانِيُّ إِنَّ عَالِمَهُمْ لَيَزْجُرُ الطَّيْرَ وَ يَقْفُو الْأَثَرَ فِي السَّاعَةِ الْوَاحِدَةِ مَسِيرَةَ شَهْرٍ لِلرَّاكِبِ الْمُجِدِّ
Abu Abdullah-asws said: ‘And what is the reach (extent) of the knowledge of their scholars?’ The Yemeni said to him-asws, ‘Their scholar tends to disturb the birds and leaves the trace in one hour the travel distance of a month for the fast rider!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ عِلْمَ عَالِمِ الْمَدِينَةِ يَنْتَهِي إِلَى حَيْثُ لَا يَقْفُو الْأَثَرَ وَ يَزْجُرُ الطَّيْرَ وَ يَعْلَمُ مَا فِي اللَّحْظَةِ الْوَاحِدَةِ مَسِيرَةَ الشَّمْسِ تَقْطَعُ اثْنَيْ عَشَرَ بُرْجاً وَ اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً وَ اثْنَيْ عَشَرَ عَالِماً
Abu Abdullah-asws said: ‘The knowledge of the scholar of Al-Medina ends to where he does leave the trave and (does not) disturb the birds, and he-asws knows in one moment the travel distance of the sun, cutting across twelve constellations, and twelves lands, and twelve seas, and twelve worlds!’
قَالَ فَقَالَ لَهُ الْيَمَانِيُّ جُعِلْتُ فِدَاكَ مَا ظَنَنْتُ أَنَّ أَحَداً يَعْلَمُ هَذَا أَوْ يَدْرِي مَا كُنْهُهُ ثُمَّ قَامَ الْيَمَانِيُّ فَخَرَجَ.
He (the narrator) said, ‘The Yemeni said to him-asws, ‘May I be sacrificed for you-asws! I had not thought that anyone would know this or knows what it’s essence is!’ Then the Yemeni stood up and went out’’.[89]
النُّجُومُ، قَالَ السَّيِّدُ ره وَجَدْتُ فِي كِتَابٍ عَتِيقٍ تَأْلِيفِ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ النَّيْسَابُورِيِّ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ الْفَضْلِ عَنْ أَبَانِ بْنِ تَغْلِبَ وَ ذَكَرَ نَحْوَهُ إِلَّا أَنَّ فِيهِ سَعِيدُ مَكَانَ سَعْدُ فِي الْمَوَاضِعِ وَ الْمُزَنِيُّ مَكَانَ الْمَوْلَى وَ فِيهِ فَمَا اسْمُ النُّجُومِ الَّتِي إِذَا طَلَعَتْ هَاجَتِ الْإِبِلُ قَالَ لَا أَدْرِي قَالَ فَمَا اسْمُ النَّجْمِ الَّذِي إِذَا طَلَعَ هَاجَتِ الْكِلَابُ قَالَ لَا أَدْرِي قَالَ فَمَا اسْمُ النَّجْمِ الَّذِي إِذَا طَلَعَ هَاجَتِ الْبَقَرُ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Al Nujoum’ – The Seyyid said, ‘I found in an ancient book compiled by Ali Bin Abdul Aziz Al Neshapuri, from Ali bin Ahmad, from Ibrahim Bin Al Fazl, from Aban Bin Taghlib,
‘And he mentioned approximate to it except that in it is (the name) ‘Saeed’ in place of ‘Sa’ad’ in the place, and (the title) ‘Al-Muzanny’ in place of ‘Al-Mowla’, and in it: ‘So what are the name of the stars which when it rises, the camels are agitated?’ He said, ‘I don’t know’. He said, ‘So what is the name of the star which when it rises, the dogs are agitated?’ He said, ‘I don’t know’. He-asws said: ‘So what is the name of the star which when it rises, the cows are agitated?’ – up to the end of the Hadeeth’’.[90]
57- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي إِسْحَاقَ الْجُرْجَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِمَنْ جَعَلَ لَهُ سُلْطَاناً أَجَلًا وَ مُدَّةً مِنْ لَيَالٍ وَ أَيَّامٍ وَ سِنِينَ وَ شُهُورٍ فَإِنْ عَدَلُوا فِي النَّاسِ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ صَاحِبَ الْفَلَكِ أَنْ يُبْطِئَ بِإِدَارَتِهِ فَطَالَتْ أَيَّامُهُمْ وَ لَيَالِيهِمْ وَ سِنِينُهُمْ وَ شُهُورُهُمْ
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu Is’haq Al Jurjany,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Made a term to be for the one He-azwj Made the authority to be for him, and people from the nights and days, and years and months. If they dispense justice among the people, Allah-azwj Mighty and Majestic Commands the master of the orbits (Ange) that he slows down it’s rotations, so their days get prolonged, and their nights and their years and their months.
وَ إِنْ جَارُوا فِي النَّاسِ وَ لَمْ يَعْدِلُوا أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى صَاحِبَ الْفَلَكِ فَأَسْرَعَ بِإِدَارَتِهِ فَقَصُرَتْ لَيَالِيهِمْ وَ أَيَّامُهُمْ وَ سِنِينُهُمْ وَ شُهُورُهُمْ وَ قَدْ وَفَى لَهُ عَزَّ وَ جَلَّ بِعَدَدِ اللَّيَالِي وَ الشُّهُورِ.
And if they are tyrannical among the people and do not dispense justice, Allah-azwj Blessed and Exalted Commands the master of the orbits (Angel), so he quickens it’s rotations. So it shortens their nights and their days, and their years and their months, and Allah-azwj Mighty and Majestic would have still Fulfilled for him the number of nights and the months’’.[91]
58- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ وَ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ عَطِيَّةَ الزَّيَّاتِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النُّجُومِ أَ حَقٌّ هِيَ فَقَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ الْمُشْتَرِيَ إِلَى الْأَرْضِ فِي صُورَةِ رَجُلٍ فَأَخَذَ رَجُلًا مِنَ الْعَجَمِ فَعَلَّمَهُ النُّجُومَ حَتَّى ظَنَّ أَنَّهُ قَدْ بَلَغَ ثُمَّ قَالَ لَهُ انْظُرْ أَيْنَ الْمُشْتَرِي فَقَالَ مَا أَرَاهُ فِي الْفَلَكِ وَ مَا أَدْرِي أَيْنَ هُوَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Salama Bin Al Khattab, and a number of our companions, from Sahl Bin Ziyad, altogether from Ali Bin Hassan, from Ali Bin Atiyya Al Zayyat, from Moalla Bin Khuneys who said,
‘I asked Abu Abdullah-asws about the stars (astrology), ‘Is it true?’ He-asws said: ‘Yes. Allah-azwj Mighty and Majestic Sent the Jupiter to the earth in the image of a man. He took a man from the Persians and taught him the stars (astrology) until he that that he had reached (matured). Then he said to him, ‘Look, where is the Jupiter?’ He said, ‘I do not see it in the orbit, and I don’t know where it is’.
قَالَ فَنَحَّاهُ وَ أَخَذَ بِيَدِ رَجُلٍ مِنَ الْهِنْدِ فَعَلَّمَهُ حَتَّى ظَنَّ أَنَّهُ قَدْ بَلَغَ وَ قَالَ انْظُرْ إِلَى الْمُشْتَرِي أَيْنَ هُوَ فَقَالَ إِنَّ حِسَابِي لَيَدُلُّ عَلَى أَنَّكَ أَنْتَ الْمُشْتَرِي
He moved him away and held a hand of a man from India, and taught him until he thought that he had matured, and said, ‘Look at the Jupiter, where is it?’ He said, ‘My calculations point upon you, that you are the Jupiter’’.
وَ قَالَ فَشَهَقَ شَهْقَةً فَمَاتَ وَ وَرِثَ عِلْمَهُ أَهْلُهُ فَالْعِلْمُ هُنَاكَ.
And he-asws said: ‘He gasped a gasp. He died and his family inherited his knowledge. So the knowledge (of astrology) is over there (in India)’’.[92]
59- الْفَقِيهُ، بِسَنَدِهِ الْحَسَنِ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي قَدِ ابْتُلِيتُ بِهَذَا الْعِلْمِ فَأُرِيدُ الْحَاجَةَ فَإِذَا نَظَرْتُ إِلَى الطَّالِعِ وَ رَأَيْتُ الطَّالِعَ الشَّرَّ جَلَسْتُ وَ لَمْ أَذْهَبْ فِيهَا وَ إِذَا رَأَيْتُ الطَّالِعَ الْخَيْرَ ذَهَبْتُ فِي الْحَاجَةِ
(The book) ‘Al Faqeeh’ – By his good chain, from Abdul Malik Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘I am being Tried with the knowledge (of astrology). I intend the need, so when I look into the ascendants and see the ascendance of evil, I sit back and do not go during it, and when I see the ascendance of good, I go regarding the need’.
فَقَالَ لِي تَقْضِي قُلْتُ نَعَمْ قَالَ أَحْرِقْ كُتُبَكَ.
He-asws said to me: ‘Will you accept my-asws decree?’ I said, ‘Yes’. He-asws said: ‘Burn your books!’’[93]
60- الْفَقِيهُ، رُوِيَ عَنِ ابْنِ أَبِي عُمَيْرٍ أَنَّهُ قَالَ: كُنْتُ أَنْظُرُ فِي النُّجُومِ وَ أَعْرِفُهَا وَ أَعْرِفُ الطَّالِعَ فَيَدْخُلُنِي مِنْ ذَلِكَ شَيْءٌ فَشَكَوْتُ ذَلِكَ إِلَى أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع فَقَالَ إِذَا وَقَعَ فِي نَفْسِكَ شَيْءٌ فَتَصَدَّقْ عَلَى أَوَّلِ مِسْكِينٍ ثُمَّ امْضِ فَإِنَ اللَّهَ عَزَّ وَ جَلَّ يَدْفَعُ عَنْكَ.
(The book) ‘Al Faqeeh’ – It is reported from Ibn Abu Umeyr having said,
‘I was looking into the stars (astrology) and I understood these and understood the ascendants. Something from that entered me, so I complained of that to Abu Al-Hassan Musa‑asws Bin Ja’far-asws. He-asws said: ‘When something occurs within yourself, then give charity upon the first poor one, then continue, for Allah-azwj Mighty and Majestic would Repel it away from you’’.[94]
61- دَلَائِلُ الْإِمَامَةِ، لِلطَّبَرِيِّ وَ كِتَابُ النُّجُومِ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَلَوِيِّ عَنْ عَمَّارِ بْنِ زَيْدٍ الْمَدَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ مِسْعَرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ صَاحِبِ الْمَغَازِي عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: مَرَّتْ بِالْحَسَنِ بْنِ عَلِيٍّ ع بَقَرَةٌ فَقَالَ هَذِهِ حُبْلَى بِعِجْلَةٍ أُنْثَى لَهَا غُرَّةٌ فِي جَبْهَتِهَا وَ رَأْسُ ذَنَبِهَا أَبْيَضُ
(The books) ‘Dalail Al Aimma’ of Al Tabari, and ‘Kitab Al Nujoum’ – From Abdullah Bin Muhammad Al Balaqy, from Ammar Bin Zayd Al Madany, from Ibrahim Bin Saeed, and Muhammad Bin Mis’ar, from Muhammad Bin Is’haq companion of Al Maghazy, from Ata’a Bin Yasaar, from Abdullah Bin Abbas who said,
‘A cow passed by Al-Hassan-asws Bin Ali-asws. He-asws said: ‘This is pregnant with a female calf having a slit in her forehead and the top of her tail is white’.
فَانْطَلَقْنَا مَعَ الْقَصَّابِ حَتَّى ذَبَحَهَا فَوَجَدْنَا الْعِجْلَةَ كَمَا وَصَفَ عَلَى صُورَتِهَا فَقُلْنَا لَهُ أَ وَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ يَعْلَمُ ما فِي الْأَرْحامِ فَكَيْفَ عَلِمْتَ
We walked with the butcher until we slaughtered it and we found the calf just as he-asws had described it to be, upon its image. We said to him-asws, ‘And isn’t Allah-azwj Mighty and Majestic Saying: and He Knows what is in the wombs; [31:34]. So how did you-asws know?’
قَالَ إِنَّا نَعْلَمُ الْمَخْزُونَ الْمَكْتُومَ الَّذِي لَمْ يَطَّلِعْ عَلَيْهِ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ غَيْرَ مُحَمَّدٍ وَ ذُرِّيَّتِهِ ع.
He-asws said: ‘We-asws know the Treasured, the Hidden which He-azwj does not Notify upon any Angel of Proximity, nor a Messenger-as Prophet-as apart from Muhammad-saww and his-saww offspring’’.[95]
62- الْكَافِي، بِسَنَدٍ فِيهِ إِرْسَالٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ بَيْنِي وَ بَيْنَ رَجُلٍ قِسْمَةُ أَرْضٍ وَ كَانَ الرَّجُلُ صَاحِبَ نُجُومٍ وَ كَانَ يَتَوَخَّى سَاعَةَ السُّعُودِ فَيَخْرُجُ فِيهَا وَ أَخْرُجُ أَنَا فِي سَاعَةِ النُّحُوسِ فَاقْتَسَمْنَا فَخَرَجَ لِي خَيْرُ الْقِسْمَيْنِ
(The book) ‘Al Kafi’ – By a chain in which is an unbroken chain,
‘From Abu Abdullah-asws having said: ‘There was a land distribution between me-asws and a man, and the man was a companion of the stars (astrologer), and he paid attention to the fortunate time, so he came out during it, while I-asws came out during the inauspicious time. We made the distribution, and the better of the two divisions came out for me-asws.
فَضَرَبَ الرَّجُلُ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى ثُمَّ قَالَ مَا رَأَيْتُ كَالْيَوْمِ قَطُّ قُلْتُ وَيْلَ الْآخَرِ مَا ذَاكَ قَالَ إِنِّي صَاحِبُ النُّجُومِ أَخْرَجْتُكَ فِي سَاعَةِ النُّحُوسِ وَ خَرَجْتُ أَنَا فِي سَاعَةِ السُّعُودِ ثُمَّ قَسَمْنَا فَخَرَجَ لَكَ خَيْرُ الْقِسْمَيْنِ
The man struck his right hand upon the left, then said, ‘I have not seen a day like today at all!’ I-asws said: ‘Woe be to another! What is that for?’ He said, ‘I am a companion of the stars (astrologer). I brought you-asws out during an inauspicious time and I-asws came out during the fortunate time. Then we divided (the land), so the better of the two divisions came out for you-asws’.
فَقُلْتُ أَ لَا أُحَدِّثُكَ بِحَدِيثٍ حَدَّثَنِي بِهِ أَبِي ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَرَّهُ أَنْ يَدْفَعَ اللَّهُ عَنْهُ نَحْسَ يَوْمِهِ فَلْيَفْتَتِحْ يَوْمَهُ بِصَدَقَةٍ يُذْهِبُ اللَّهُ بِهَا عَنْهُ نَحْسَ يَوْمِهِ وَ مَنْ أَحَبَّ أَنْ يُذْهِبَ اللَّهُ عَنْهُ نَحْسَ لَيْلَتِهِ فَلْيَفْتَتِحْ لَيْلَتَهُ بِصَدَقَةٍ يَدْفَعُ اللَّهُ عَنْهُ نَحْسَ لَيْلَتِهِ
I-asws said: ‘Shall I-asws narrate to you with a Hadeeth my-asws father-asws had narrated to me-asws with? He-asws said: ‘Rasool-Allah-saww said: ‘One whom it cheers that Allah-azwj Pushes the inauspiciousness of his day away from him, so let him begin his day with charity. Allah-azwj would Remove by it the inauspiciousness of his day away from him. And the one who loves that Allah-azwj should Remove the inauspiciousness of his night then let him give charity of his night, Allah-azwj would Repel the inauspiciousness of his night away from him’’.
وَ إِنِّي افْتَتَحْتُ خُرُوجِي بِصَدَقَةٍ فَهَذَا خَيْرٌ لَكَ مِنَ النُّجُومِ.
And I-asws have begun my-asws coming out with charity. So this is better for you than the stars (astrology)’’.[96]
63- مَعَانِي الْأَخْبَارِ، عَنِ الْقَطَّانِ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الذُّنُوبُ الَّتِي تُظْلِمُ الْهَوَاءَ السِّحْرُ وَ الْكِهَانَةُ وَ الْإِيمَانُ بِالنُّجُومِ وَ التَّكْذِيبُ بِالْقَدَرِ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbar’ – From Al Qattan, from Ibn Zakariya, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abdullah Bin Al Fazl, from his father, from Abu Khalid Al Kabuly,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The sins which darken the air are the sorcery, and the fortune-telling, and the belief in the stars (astrology), and the belying with the Pre-determination’ – the Hadeeth’’.[97]
بيان ظلمة الهواء كناية عن التحير في الأمور أو شدة البلية و ظهور آثار غضب الله في الجو.
Explanation: ‘Darkens the air’ – is a metaphor about the confusion in the affairs, or difficult afflictions, and appearance of the traces of Wrath of Allah-azwj in the atmosphere.
64- النُّجُومُ، رَوَى الشَّيْخُ الْفَاضِلُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الثَّعْلَبِيُّ فِي كِتَابِ الْعَرَائِسِ إِنَّمَا سُمِّيَ إِدْرِيسَ لِكَثْرَةِ دَرْسِهِ لِلْكُتُبِ وَ صُحُفِ آدَمَ وَ شَيْثَ وَ كَانَ أَوَّلَ مَنْ خَطَّ بِالْقَلَمِ وَ أَوَّلَ مَنْ خَاطَ الثِّيَابَ وَ لَبِسَ الْمَخِيطَ وَ أَوَّلَ مَنْ نَظَرَ فِي عِلْمِ النُّجُومِ وَ الْحِسَابِ.
(The book) ‘Al Nujoum’ – It is reported by the Sheikh Al Fazil Ahmad Bin Muhammad Bin Ibrahim Al Sa’alby in ‘Kitab Al Arais’ –
‘But rather Idrees-as was named as such due to the frequency of his-asws learning of the Books, and Parchments of Adam-as, and Shees-as, and he-as was the first one (human) to write with the pen, and the first one to sew the clothes and wear the sewn, and the first one to look into the knowledge of the stars and the calculations (astrology)’’.[98]
65- الدُّرُّ الْمَنْثُورُ، عَنْ قَتَادَةَ قَالَ: إِنَّ اللَّهَ إِنَّمَا جَعَلَ هَذِهِ النُّجُومَ لِثَلَاثِ خِصَالٍ جَعَلَهَا زِينَةً لِلسَّمَاءِ وَ جَعَلَهَا يُهْتَدَى بِهَا وَ جَعَلَهَا رُجُوماً لِلشَّيَاطِينِ
(The book) ‘Al Durr Al Mansour’ – From Qatada who said,
‘Allah-azwj has rather Made the stars for three characteristics – He-azwj Made these as an adornment for the sky and Made these for one to be guided by these and Made these as a pelting for the Satans-la.
فَمَنْ تَعَاطَى فِيهَا غَيْرَ ذَلِكَ فَقَدْ فَالَ رَأْيُهُ وَ أَخْطَأَ حَظُّهُ وَ أَضَاعَ نَصِيبَهُ وَ تَكَلَّمَ مَا لَا عِلْمَ لَهُ بِهِ وَ إِنَّ نَاساً جَهَلَةً بِأَمْرِ اللَّهِ قَدْ أَحْدَثُوا فِي هَذِهِ النُّجُومِ كِهَانَةً مَنْ أَعْرَسَ بِنَجْمِ كَذَا وَ كَذَا كَانَ كَذَا وَ كَذَا وَ مَنْ سَافَرَ بِنَجْمِ كَذَا وَ كَذَا كَانَ كَذَا وَ كَذَا
So the one who exceeds in it other than that, so he has spoken his opinions and erred his share, and wasted his portion, and spoke what there is no knowledge for him with it, and some people ignorant with the Commands of Allah-azwj have discussed regarding this astrology for fortune-telling. The one who gets married by such and such star would be such and such, and the one who travels by such, and such star would be such and such.
وَ لَعَمْرِي مَا مِنْ نَجْمٍ إِلَّا يُولَدُ بِهِ الْأَحْمَرُ وَ الْأَسْوَدُ وَ الطَّوِيلُ وَ الْقَصِيرُ وَ الْحَسَنُ وَ الدَّمِيمُ وَ لَوْ أَنَّ أَحَداً عَلِمَ الْغَيْبَ لَعَلِمَهُ آدَمُ الَّذِي خَلَقَهُ اللَّهُ بِيَدِهِ وَ أَسْجَدَ لَهُ مَلَائِكَتَهُ وَ عَلَّمَهُ أَسْمَاءَ كُلِّ شَيْءٍ.
And by my life! There is none from a star except there is a new-born by it, the red, and the black, and the tall, and the short, and the handsome, and the ugly, and if anyone had known the hidden matters, Adam-as would have known it, the one whom Allah-azwj had Created by His-azwj Hands, and His-azwj Angels has performed Sajdah to him-as, and He-azwj had Taught him-as names of all things’’.[99] (Not a Hadeeth and also from a non-Shia source)
66- وَ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص تَعَلَّمُوا مِنَ النُّجُومِ مَا تَهْتَدُونَ بِهِ فِي ظُلُمَاتِ الْبَرِّ وَ الْبَحْرِ ثُمَّ انْتَهُوا.
And from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘Learn from the stars what you can be guided with in the darkness of the land and the sea, then stop’’.[100] (Non-Shia source)
67- وَ عَنْ مُجَاهِدٍ قَالَ: لَا بَأْسَ أَنْ يَتَعَلَّمَ الرَّجُلُ مِنَ النُّجُومِ مَا يَهْتَدِي بِهِ فِي الْبَرِّ وَ الْبَحْرِ وَ يَتَعَلَّمَ مَنَازِلَ الْقَمَرِ.
And from Mujahid who said,
‘There is no problem in the man learning from the stars what he can be guided with in the land and the sea and learning stages of the moon’’.[101] (Not a Hadeeth and also from a non-Shia source)
68- وَ عَنْ حُمَيْدٍ الشَّامِيِّ قَالَ: النُّجُومُ هِيَ عِلْمُ آدَمَ ع.
And from Humeyd Al Shamy who said,
‘The stars, it is a knowledge of Adam-as’’.[102] (Not a Hadeeth and also from a non-Shia source)
69- وَ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَمِعْتُ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: ذَلِكَ عِلْمٌ ضَيَّعَهُ النَّاسُ النُّجُومَ.
And from Al-Hassan Bin Salih who said, ‘I heard Ibn Abbas having said,
‘That knowledge wasted by the people, is of the stars’’.[103] (Not a Hadeeth and also from a non-Shia source)
70- وَ عَنْ عِكْرِمَةَ أَنَّهُ سَأَلَ رَجُلًا عَنْ حِسَابِ النُّجُومِ وَ جَعَلَ الرَّجُلُ يَتَحَرَّجُ أَنْ يُخْبِرَهُ فَقَالَ عِكْرِمَةُ سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ عِلْمٌ عَجَزَ النَّاسُ عَنْهُ وَدِدْتُ أَنِّي عَلِمْتُهُ قَالَ الْخَطِيبُ مُرَادُهُ الضَّرْبُ الْمُبَاحُ الَّذِي كَانَتِ الْعَرَبُ تَخْتَصُّ بِهِ.
And from Ikrimah (Bin Abu Jahl-la) –
‘A man asked about calculation of the stars, and the man went on to insist that he informs him. Ikrimah (Bin Abu Jahl-la) said, ‘I heard Ibn Abbas saying, ‘A knowledge the people are frustrated from it, and I would love to learn it’’. Al Khateeb said, ‘It’s intent is legalised calculations which the Arabs had specialised with’’.[104] (Not a Hadeeth and also from a non-Shia source)
71- وَ عَنْ عَبْدِ اللَّهِ بْنِ حَفْصٍ قَالَ: خُصَّتِ الْعَرَبُ بِخِصَالٍ بِالْكِهَانَةِ وَ الْقِيَافَةِ وَ الْعِيَافَةِ وَ النُّجُومِ وَ الْحِسَابِ فَهَدَمَ الْإِسْلَامُ الْكِهَانَةَ وَ ثَبَتَ الْبَاقِي بَعْدَ ذَلِكَ.
And from Abdullah Bin Hafs who said,
‘The Arabs are specialised with characteristics – With the fortune-telling, and the oracles, and the omens, and the stars, and the calculations. Al Islam demolished the fortune-telling and affirmed the remainder after that’’.[105] (Not a Hadeeth and also from a non-Shia source)
72- وَ عَنِ الْقُرْطِيِّ قَالَ: وَ اللَّهِ مَا لِأَحَدٍ مِنْ أَهْلِ الْأَرْضِ فِي السَّمَاءِ مِنْ نَجْمٍ وَ لَكِنْ يَتَّبِعُونَ الْكَهَنَةَ وَ يَتَّخِذُونَ النُّجُومَ عِلَّةً.
And from Al Qurtuby who said,
‘By Allah-azwj! There is not star in the sky for anyone from the people of the earth, but they are following the fortune-telling and are taking the stars as a reason’’.[106] (Not a Hadeeth and also from a non-Shia source)
73- وَ عَنْ سَمُرَةَ بْنِ جُنْدَبٍ أَنَّهُ خَطَبَ فَذَكَرَ حَدِيثاً عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: أَمَّا بَعْدُ فَإِنَّ نَاساً يَزْعُمُونَ أَنَّ كُسُوفَ الشَّمْسِ وَ كُسُوفَ هَذَا الْقَمَرِ وَ زَوَالَ هَذِهِ النُّجُومِ عَنْ مَوَاضِعِهَا لِمَوْتِ رِجَالٍ عُظَمَاءَ مِنْ أَهْلِ الْأَرْضِ وَ إِنَّهُمْ قَدْ كَذَبُوا وَ لَكِنَّهَا آيَاتٌ مِنْ آيَاتِ اللَّهِ يَعْتَبِرُ بِهَا عِبَادَهُ لِيَنْظُرَ مَا يَحْدُثُ لَهُ مِنْهُمْ تَوْبَةٌ.
And from Samurah Bin Jundab –
He addressed and mentioned a Hadeeth from Rasool-Allah-saww having said: ‘As for after, some people are claiming that the sun eclipse and the eclipse of this moon, and the movement of these star from their places are for the death of mighty men from the people of the earth, and they are lying! But (these are) signs from the signs of Allah-azwj, His-azwj servants can take a lesson with it who would cause the occurrence of the repentance from them to Him-azwj’’.[107] (Non-Shia source)
74- وَ عَنْ عَلِيٍّ ع قَالَ: نَهَانِي رَسُولُ اللَّهِ ص عَنِ النَّظَرِ فِي النُّجُومِ وَ أَمَرَنِي بِإِسْبَاغِ الطَّهُورِ.
And from Ali-asws having said: ‘Rasool-Allah-saww forbade me-asws from looking into the stars and instructed me with perfecting the cleansing’’.[108] (Non-Shia source)
75- وَ عَنْ أَبِي هُرَيْرَةَ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ النَّظَرِ فِي النُّجُومِ.
And from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww forbade from looking into the stars’’.[109] (Non-Shia source)
76- وَ عَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ذُكِرَ أَصْحَابِي فَأَمْسِكُوا وَ إِذَا ذُكِرَ الْقَدَرُ فَأَمْسِكُوا وَ إِذَا ذُكِرَتِ النُّجُومُ فَأَمْسِكُوا.
And from Ibn Masoud who said,
‘Rasool-Allah-saww said: ‘When my-saww companions are mentioned, so withhold, and when the Pre-determination is mentioned, then withhold, and when the stars are mentioned, then withhold’’.[110] (Non-Shia source)
77- وَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَخَافُ عَلَى أُمَّتِي خَصْلَتَيْنِ تَكْذِيباً بِالْقَدَرِ وَ تَصْدِيقاً بِالنُّجُومِ وَ فِي لَفْظٍ وَ حَذْقاً بِالنُّجُومِ.
And from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘I-saww fear of two characteristics upon my-saww community – belying with the Pre-determination and ratification with the stars (astrology)’ – and in another wording, ‘And proficiency with the stars’’.[111] (Non-Shia source)
78- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ النَّبِيُّ ص مَنِ اقْتَبَسَ عِلْماً مِنَ النُّجُومِ اقْتَبَسَ شُعْبَةً مِنَ السِّحْرِ زَادَ مَا زَادَ.
And from Ibn Abbas who said,
‘The Prophet-saww said: ‘One who attains knowledge of the stars has obtained a branch of sorcery, increasing what he increases’’.[112] (Non-Shia source)
79- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ قَوْماً يَنْظُرُونَ فِي النُّجُومِ وَ يَحْسُبُونَ أَبَا جَادٍ وَ مَا أَرَى لِلَّذِينَ يَفْعَلُونَ ذَلِكَ مِنْ خَلَاقٍ.
And from Ibn Abbas who said,
‘A people are looking into the stars and calculating improvements, and I do not see for the ones doing that having any share (in the Hereafter)’’.[113] (Not a Hadeeth and also from a non-Shia source)
80- وَ عَنْ مَيْمُونِ بْنِ مِهْرَانَ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ أَوْصِنِي قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ إِيَّاكَ وَ عِلْمَ النُّجُومِ فَإِنَّهُ يَدْعُو إِلَى الْكِهَانَةِ.
And from Maymoun Bin Mihran who said,
‘I said to Ibn Abbas, ‘Advise me’. He said, ‘I advise you with fearing Allah-azwj and beware of astrology, for it calls to the fortune-telling’’.[114] (Not a Hadeeth and also from a non-Shia source)
81- وَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: لَمَّا فَتَحَ اللَّهُ عَلَى نَبِيِّهِ ص خَيْبَرَ دَعَا بِقَوْسِهِ فَاتَّكَأَ عَلَى سِيَتِهَا وَ حَمِدَ اللَّهَ وَ ذَكَرَ مَا فَتَحَ اللَّهُ عَلَيْهِ وَ نَصَرَهُ وَ نَهَى عَنْ خِصَالٍ عَنْ مَهْرِ الْبَغِيِّ وَ عَنْ خَاتَمِ الذَّهَبِ وَ عَنِ الْمَيَاثِرِ الْحُمْرِ وَ عَنْ لُبْسِ الثِّيَابِ الْقَسِّيِّ وَ عَنْ ثَمَنِ الْكَلْبِ وَ عَنْ أَكْلِ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ وَ عَنِ الصَّرْفِ الذَّهَبِ بِالذَّهَبِ وَ الْفِضَّةِ بِالْفِضَّةِ وَ بَيْنَهُمَا فَضْلٌ وَ عَنِ النَّظَرِ فِي النُّجُومِ.
And from Al-Hassan Bin Ali-asws having said: ‘When Allah-azwj Granted victory to His-azwj Prophet‑saww of Khyber, he-saww called for his-saww bow. He-saww leant upon it’s stick and praised Allah-azwj and mentioned what victory Allah-azwj had Granted to him-saww, and His-azwj Help, and he-saww forbade from (certain) characteristics – from dower of the prostitute, and from (wearing) a ring of gold, and from tracking the donkeys, and from wearing the hardened clothes, and from the price of the dog, and from consuming the meat of domesticated donkeys, and from exchanging the gold with the gold, and the silver with the silver, and between the two there is merit, and from looking into the stars (for astrology)’’.[115] (non-Shia source)
82- وَ عَنْ مَكْحُولٍ قَالَ قَالَ ابْنُ عَبَّاسٍ لَا تَعَلَّمِ النُّجُومَ فَإِنَّهَا تَدْعُو إِلَى الْكِهَانَةِ.
And from Mak’houl who said, ‘Ibn Abbas said,
‘Do not learn the stars (astrology), for it calls to the fortune-telling’’.[116] (Not a Hadeeth and also from a non-Shia source)
83- وَ عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ قَالَ رَسُولُ اللَّهِ لَقَدْ طَهَّرَ اللَّهُ هَذِهِ الْجَزِيرَةَ مِنَ الشِّرْكِ مَا لَمْ تُضِلَّهُمُ النُّجُومُ.
And from Al Abbas son of Abdul Muttalib-as having said: ‘Rasool-Allah-saww said: ‘Allah-azwj will Cleanse the (Arabian) peninsula from the Shirk (association) for as long as the stars do not stray them’’.[117] (non-Shia source)
84- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مُتَعَلِّمَ حُرُوفِ أَبِي جَادٍ لَيَرَى فِي النُّجُومِ لَيْسَ لَهُ عِنْدَ اللَّهِ خَلَاقٌ يَوْمَ الْقِيَامَةِ.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘The learner of the alphabet (basics) of the stars (astrology), there wouldn’t be any share for him in the Presence of Allah-azwj of the Day of Qiyamah’’.[118] (non-Shia source)
MISCELLANEOUS AHADEETH
وَ رَوَى الْحَاكِمُ النَّيْسَابُورِيُّ فِي تَارِيخِهِ بِإِسْنَادِهِ عَنِ النَّبِيِّ ص قَالَ: بَعَثَ تُبَّعٌ إِلَى مَكَّةَ لِنَقْلِ الْبَيْتِ إِلَيْهِ قَالَ فَابْتُلِيَ بِجَسَدِهِ فَقَالَ لِمُنَجِّمِيهِ انْظُرُوا فَنَظَرُوا فَقَالُوا لَعَلَّكَ أَرَدْتَ بَيْتَ اللَّهِ بِشَيْءٍ قَالَ نَعَمْ أَرَدْتُ أَنْ يُنْقَلَ إِلَيَّ قَالُوا إِذاً لَا يَكُونُ وَ لَكِنِ اكْسُهُ وَ رُدَّهُمْ مِنْ ذَلِكَ فَرَدَّهُمْ عَنْ ذَلِكَ وَ كَسَاهُ فَبَرَأَ.
And it is reported by Al Hakim Al Neshapuri in his history, by his chain,
‘From the Prophet-saww having said: ‘Tub’a sent (a detachment) to transfer the House (Kabah) to him. He was afflicted with his body (illness). He said to his astrologer, ‘Look!’ They looked and said, ‘Perhaps you intend something with the House of Allah-azwj’. He said, ‘Yes, I want to transfer it to me’. They said, ‘Then it will not happen, but clothe it and return them from that’. He returned them from that and clothed it, so he was cured’’.[119]
قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع عِنْدَ خَبَرِ الْمُنَجِّمِ اللَّهُمَّ لَا طَيْرَ إِلَّا طَيْرُكَ.
Words of Amir Al-Momineen-asws at the news by the astrologer: ‘O Allah-azwj! There is no evil omen except Your-azwj omen!’’[120]
وَ قَدْ رُوِيَ عَنِ الصَّادِقِ ع أَنَّ الطِّيَرَةَ عَلَى مَا تَجْعَلُهَا إِنْ هَوَّنْتَهَا تَهَوَّنَتْ وَ إِنْ شَدَّدْتَهَا تَشَدَّدَتْ وَ إِنْ لَمْ تَجْعَلْهَا شَيْئاً لَمْ تَكُنْ شَيْئاً.
And it has been reported from Al-Sadiq-asws: ‘The evil omen is upon what you make it. If you weaken it, it would be weak, and if you intensify it, it would be more intense, and if you do not make it to be anything, nothing will happen’’.[121]
وَ عَنْهُ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع كَمَا لَا تَضِيقُ الشَّمْسُ عَلَى مَنْ جَلَسَ فِيهَا كَذَلِكَ لَا تَضِيقُ رَحْمَتِي عَلَى مَنْ دَخَلَ فِيهَا وَ كَمَا لَا تَضُرُّ الطِّيَرَةُ مَنْ لَا يَتَطَيَّرُ مِنْهَا كَذَلِكَ لَا يَنْجُو مِنَ الْفِتْنَةِ الْمُتَطَيِّرُونَ.
And from him-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Allah-azwj Mighty and Majestic Revealed to Dawood-as: ‘Just as the sun is not restrictive upon the ones who sit in it (sunshine), like that My-azwj Mercy is not restrictive upon the one who enters into it, and just as the evil omen does not harm the one who does not regard it as an evil portent. Similar to that, the ones regarding it as evil portent will not be saved from the Fitna!”’[122]
باب 11 آخر في النهي عن الاستمطار بالأنواء و الطيرة و العدوى
CHAPTER 11 – ANOTHER REGARDING THE PROHIBITION FROM THE RAIN-MAKING WITH THE STARS POSITIONS, AND THE EVIL OMENS, AND THE INFECTIONS
الآيات
The Verses:
النمل قالُوا اطَّيَّرْنا بِكَ وَ بِمَنْ مَعَكَ قالَ طائِرُكُمْ عِنْدَ اللَّهِ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ
(Surah) ‘Al Naml’ – They said, ‘We consider you and the ones with you as a bad omen’. He said: ‘Your bad omen is with Allah. But, you are a people (who are) being Tried’ [27:47].
يس قالُوا إِنَّا تَطَيَّرْنا بِكُمْ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَ لَيَمَسَّنَّكُمْ مِنَّا عَذابٌ أَلِيمٌ قالُوا طائِرُكُمْ مَعَكُمْ أَ إِنْ ذُكِّرْتُمْ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ
(Surah) ‘Yaseen’ – They said, ‘Surely we predict an evil omen from you. If you do not desist, we will stone you and there would afflict you a painful punishment from us’ [36:18]. They said, ‘Your evil omen is with you. Is it (because) you are reminded? But, you are an extravagant people’ [36:19].
الواقعة وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(Surah) ‘Al Waqia’ – And you should be making your livelihood, (instead) you are belying [56:82].
(Forbidden) Tafseer (opinionated) –
تفسير قالُوا اطَّيَّرْنا بِكَ وَ بِمَنْ مَعَكَ أي تشأمنا بكم إذ تتابعت علينا الشدائد من القحط و غيره و وقع بيننا الافتراق بما اخترعتم من دينكم
They said, ‘We consider you and the ones with you as a bad omen’. [27:47] – i.e., We were gloated upon by you all when the difficulties befell upon us, from the drought and other such, and separation occurred between us due to what you had innovated from your religion.
قالَ طائِرُكُمْ أي سببكم الذي جاء منه شركم عِنْدَ اللَّهِ و هو قضاؤه و قدره أو أعمالكم السيئة المكتوبة عنده بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ أي تختبرون بتعاقب السراء و الضراء و فيه دلالة على أنه لا أصل للطيرة
He said: ‘Your bad omen – i.e. Your causes which your evil has come from – is with Allah. – and it is His-azwj Decree and His-azwj Pre-determination, or your evil deeds are written with Him‑azwj – But you are a people (who are) being Tried’ [27:47] – i.e., you are experiencing the consequences of the prosperity and the adversity, and in it there is evidence upon that there is no origin for the evil omen.
و أن ما يقع من الخير و الشر بقدر الله مترتبا على الأعمال الحسنة و السيئة كما قال وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ
And whatever occurs from the good and the evil, is a Pre-determination of Allah-azwj consequent upon the deeds, the good and the evil, just as He-azwj Said: And whatever difficulty afflicts you it is regarding what your hands have earned, [42:30].
قال صاحب الكشاف كان الرجل يخرج مسافرا فيمر بطير فيزجره و إن مر سانحا تيمن و إن مر بارحا تشأم فلما نسبوا الخير و الشر إلى الطائر استعير لما كان سببا للخير و الشر و هو قدر الله و قسمته.
The author of ‘Al-Kashaf’ said, ‘The man used to go out as a traveller, and if he would pass by a bird, he would chase it away, and if were to pass by (something) fortunate he would consider it a good omen, and if he had passed by it the day before, he would have considered it an evil omen. When they attributed the good and the evil to the omens, it was borrowed to what was the cause of the good and the evil, and it is a Pre-determination of Allah-azwj and His-azwj Apportionment.
إِنَّا تَطَيَّرْنا بِكُمْ قال البيضاوي تشأمنا بكم و ذلك لاستغرابهم ما ادعوه و استقباحهم له و تنفرهم عنه لَئِنْ لَمْ تَنْتَهُوا عن مقالتكم هذه
They said, ‘Surely we predict an evil omen from you. [36:18]. Al-Bayzawi said, ‘We are considering it being an evil omen with you all – and that is due to their astonishment at what they had claimed, and their despising them for it, and their fleeing from it – If you do not desist, – from these words of yours.
طائِرُكُمْ مَعَكُمْ سبب شومكم معكم و هو سوء عقيدتكم و أعمالكم أَ إِنْ ذُكِّرْتُمْ وعظتم به و جواب الشرط محذوف مثل تطيرتم أو توعدتم بالرجم و التعذيب بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ قوم عادتكم الإسراف في العصيان فمن ثم جاءكم الشوم أو في الضلال و لذلك توعدتم و تشأمتم بمن يجب أن يكرم و يتبرك به.
‘Your evil omen is with you– the cause of your inauspiciousness is with you, and it is your evil beliefs and deeds – Is it (because) you are reminded? – preached with it? And the answer of the condition is omitted, like ‘You are considering it an evil omen’, or ‘you are threatening with the stoning and the torment’ – But you are an extravagant people’ [36:19] – a people, your norm is the extravagance in the disobedience. So, from then the inauspiciousness comes to you, or in the straying, and due to that you are threatening and considering an evil omen with the ones it obliges that he be honoured and be blessed by.
وَ تَجْعَلُونَ رِزْقَكُمْ قال الطبرسي ره أي و تجعلون حظكم من الخير الذي هو كالرزق لكم أنكم تكذبون به و قيل و تجعلون شكر رزقكم التكذيب
And you should be making your livelihood, [56:82] – Al-Tabarsi said, ‘I.e., and you are making you shares from the good which it is like the sustenance for you all, you are belying it. And it is said, and you are making the thanks for your sustenance as the belying.
عن ابن عباس قال أصاب الناس عطش في بعض أسفاره فدعا ص فسقوا فسمع رجلا يقول مطرنا بنوء كذا فنزلت الآية
From Ibn Abbas who said, ‘The people were hit by the thirst in one of his-saww journeys. So he‑saww supplicated and they were quenched. A man was heard saying, ‘It rained on us so heavily! So the Verse was Revealed.
و قيل معناه و تجعلون حظكم من القرآن الذي رزقكم الله التكذيب به
And it is said its meaning is, and you are making your shares from the Quran which Allah-azwj has Graced you, by belying it.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ ثَابِتٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ وَ أَحْمَدَ بْنِ الْحَسَنِ الْقَزَّازِ جَمِيعاً عَنْ صَالِحِ بْنِ خَالِدٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ عَبْدِ الْأَعْلَى الثَّعْلَبِيِّ وَ لَا أَرَانِي إِلَّا وَ قَدْ سَمِعْتُهُ مِنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِ أَنَّ عَلِيّاً ع قَرَأَ بِهِمُ الْوَاقِعَةَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
Tafseer Ali Bin Ibrahim – From Muhammad Bin Ahmad Bin Sabit, from Al-Hassan Bin Muhammad Bin Sama’at, and Ahmad Bin Al-Hassan Al Fazzaz, altogether from Salih Bin Khalid, from Sabit Bin Shureyhm, from Aban Bin Taghlib, from Abdul A’ala Al Sa’alby, and he did not show me except, and I have heard it from Abdul A’ala, from Abu Abdul Rahman Al Sulamy,
‘Ali-asws recited (Surah) Al-Waqia with them (as) ‘And you are making your thanks, you are lying’. (Instead of: And you should be making your livelihood, (instead) you are belying [56:82]).
فَلَمَّا انْصَرَفَ قَالَ إِنِّي قَدْ عَرَفْتُ أَنَّهُ سَيَقُولُ قَائِلٌ لِمَ قَرَأَ هَكَذَا قِرَاءَتَهَا إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقْرَؤُهَا كَذَلِكَ وَ كَانُوا إِذَا مُطِرُوا قَالُوا مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا فَأَنْزَلَ اللَّهُ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
When he-asws left, he-asws said: ‘I-asws do know that a speaker will (soon) be saying I-asws did not recited it like this as it’s recitation. I-asws have heard Rasool-Allah-saww reciting it like that, and they, when rained upon, said, ‘We are rained upon due to such and such reason’. So Allah-azwj Revealed: And you should be making your thanks, (instead) you are belying [56:82])’’.[123]
2- وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ قَالَ بَلْ هِيَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
And from Ali Bin Al-Husayn-asws, from Ahmad Bin Abu Abdullah, from his father, from Ibn Abu Umeyr, from Abu Baseer,
‘From Abu Abdullah-asws regarding His-azwj Words: And you should be making your livelihood, (instead) you are belying [56:82]. He-asws said: ‘But it is as: And you should be making your thanks (instead) you are belying [56:82]’’.[124]
3- مَعَانِي الْأَخْبَارِ، عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: ثَلَاثَةٌ مِنْ عَمَلِ الْجَاهِلِيَّةِ الْفَخْرُ بِالْأَنْسَابِ وَ الطَّعْنُ فِي الْأَحْسَابِ وَ الِاسْتِسْقَاءُ بِالْأَنْوَاءِ.
(The book) ‘Ma’any Al Akhbar’ – From Ibn Uqdah, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from his father,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘Three are from the deeds of the pre-Islamic period – the pride with the lineages, and the taunting regarding the affiliations, and the rainmaking with the stars’’.[125]
4- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ هَارُونَ الزَّنْجَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ بِأَسَانِيدَ مُتَّصِلَةٍ إِلَى النَّبِيِّ ص قَالَ: نَهَى ص عَنْ ذَبَائِحِ الْجِنِّ وَ ذَبَائِحُ الْجِنِّ أَنْ يَشْتَرِيَ الدَّارَ أَوْ يَسْتَخْرِجَ الْعَيْنَ أَوْ مَا أَشْبَهَ ذَلِكَ فَيَذْبَحَ لَهُ ذَبِيحَةً لِلطِّيَرَةِ
And from him, from Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Abu Ubeyd Al Qasim Bin Sallam,
‘By connected chains to the Prophet-saww, he (the narrator) said, ‘He-saww prohibited from sacrificial offerings to the Jinn, and the sacrificial offering to the Jinn is when he purchases the house or expels the evil eyes, or whatever resembles that, so he would slaughter (an animal) for it, being an offering for the evil omen’.
قَالَ أَبُو عُبَيْدٍ مَعْنَاهُ أَنَّهُمْ كَانُوا يَتَطَيَّرُونَ إِلَى هَذَا الْفِعْلِ مَخَافَةَ إِنْ لَمْ يَذْبَحُوا أَوْ يُطْعِمُوا أَنْ يُصِيبَهُمْ فِيهَا شَيْءٌ مِنَ الْجِنِّ فَأَبْطَلَ النَّبِيُّ ص هَذَا وَ نَهَى عَنْهُ.
Abu Ubeyd said, ‘It’s meaning is that they would consider it an evil omen, so they did this deed fearing that if they do not slaughter (a sacrificial animal), or feed (people), then something would afflict them from the Jinn. So the Prophet-saww nullified this and prohibited from it’’.[126]
5- وَ قَالَ ص لَا توردن يُورِدَنَ ذُو عَاهَةٍ عَلَى مُصِحٍّ يَعْنِي الرَّجُلَ يُصِيبُ إِبِلَهُ الْجَرَبُ أَوِ الدَّاءُ
And he-saww said: ‘One with disability (illness) should not go to someone upon health, meaning the man whose camel has been hit by the scabies, or the disease’.
فَقَالَ لَا تُورِدَنَّهَا عَلَى مُصِحٍّ وَ هُوَ الَّذِي إِبِلُهُ وَ مَاشِيَتُهُ صِحَاحٌ بَرِيئَةٌ مِنَ الْعَاهَةِ.
He-saww said: ‘Do not bring these (camels) to the healthy one, and he is the one it is his camel, and his healthy animal who are free from the disease’’.
6- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا تَزَالُ فِي أُمَّتِي إِلَى يَوْمِ الْقِيَامَةِ الْفَخْرُ بِالْأَحْسَابِ وَ الطَّعْنُ فِي الْأَنْسَابِ وَ الِاسْتِسْقَاءُ بِالنُّجُومِ وَ النِّيَاحَةُ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From his father, from Ali Bin Ibrahim, from his father, from Al-Hassan Bin Abu Al-Husayn Al Farsi, from Suleyman Biin Ja’far Al Basry, from Abdullah Bin Al-Husayn Bin Zayd Bin Ali Bin Al Husay, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Four will not cease to be in my-saww community up to the Day of Qiyamah – the priding with the affiliations, and the taunting regarding the lineages, and the rainmaking with the stars, and the wailing’ – the Hadeeth’’.[127]
7- الْخَرَائِجُ، رُوِيَ أَنَّهُ فِي وَقْعَةِ تَبُوكَ أَصَابَ النَّاسَ عَطَشٌ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ دَعَوْتَ اللَّهَ لَسَقَانَا فَقَالَ ص لَوْ دَعَوْتُ اللَّهَ لَسُقِيتُ قَالُوا يَا رَسُولَ اللَّهِ ادْعُ لَنَا لِيَسْقِيَنَا
(The book) ‘Al Jaraih’ –
‘In the event (military expedition) of Tabuk, the people were afflicted with thirst. They said, ‘O Rasool-Allah-saww! If you-saww could supplicate to Allah-azwj to Quench us!’ He-saww said: ‘If you were to supplicate to Allah-azwj, you would be quenched’. They said, ‘O Rasool-Allah-saww! Supplication for us!’
فَدَعَا فَسَالَتِ الْأَوْدِيَةُ فَإِذَا قَوْمٌ عَلَى شَفِيرِ الْوَادِي يَقُولُونَ مُطِرْنَا بِنَوْءِ الذِّرَاعِ وَ بِنَوْءِ كَذَا فَقَالَ رَسُولُ اللَّهِ ص أَ لَا تَرَوْنَ فَقَالَ خَالِدٌ أَ لَا أَضْرِبُ أَعْنَاقَهُمْ فَقَالَ رَسُولُ اللَّهِ ص يَقُولُونَ هَكَذَا وَ هُمْ يَعْلَمُونَ أَنَّ اللَّهَ أَنْزَلَهُ.
He-saww supplicated, and the valleys were flooded. There were some people on the edge of the valley saying, ‘We were rained upon due to Al-Zarie or due to such and such’. Rasool-Allah-saww said; ‘Can’t you see?’ Khalid said, ‘Shall I strike off their necks?’ Rasool-Allah-saww said: ‘They are saying like this, and they do know that Allah-azwj has Sent it down’’.[128]
8- الْعَيَّاشِيُّ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ كَانُوا يَقُولُونَ نُمْطَرُ بِنَوْءِ كَذَا وَ بِنَوْءِ كَذَا وَ مِنْهَا أَنَّهُمْ كَانُوا يَأْتُونَ الْكُهَّانَ فَيُصَدِّقُونَهُمْ بِمَا يَقُولُونَ.
Al Ayyashi, from Yaqoub Bin Shueyb who said,
‘I asked Abu Abdullah-asws about Words of the Exalted: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘They were saying, ‘We would be rained upon due to such and such star’, and from these it that they were going to the fortune-tellers and ratifying them with whatever they were saying’’.[129]
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي جَعْلٌ لِلَّهِ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ
And it is reported from Abu Abdullah-asws having said: ‘Words of the man, ‘Had it not been for so and so, I would have been destroyed’, and ‘Had it not been for so and so, my dependants would have been wasted’, makes an associate to be for Allah-azwj in His-azwj Kingdom Sustaining him and Repelling (evil) away from him’.
فَقِيلَ لَهُ لَوْ قَالَ لَوْ لَا أَنْ مَنَّ اللَّهُ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ قَالَ لَا بَأْسَ بِهَذَا.
It was said to him-asws, ‘Supposing if he were to say, ‘Had it not been for the Conferment of Allah-azwj upon me due to so and so, I would have been destroyed’?’ He-asws said: ‘There is no problem with this’’.[130]
وَ فِي رِوَايَةِ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ حُمْرَانَ عَنْهُمَا ع أَنَّهُ شِرْكُ النِّعَمِ.
And in a report of Zurarah and Muhammad Bin Muslim and Humran,
‘From them (5th & 6th Imam-asws) both: ‘It is association (Shirk) of the Bounties’’.[131]
وَ رَوَى مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّهُ شِرْكٌ لَا يَبْلُغُ بِهِ الْكُفْرَ.
And it is reported by Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘It is an Shirk not reaching the Kufr with it’’.[132]
9- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ النَّضْرِ بْنِ قِرْوَاشٍ الْجَمَّالِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجِمَالِ يَكُونُ بِهَا الْجَرَبُ أَعْزِلُهَا مِنْ إِبِلِي مَخَافَةَ أَنْ يُعْدِيَهَا جَرَبُهَا وَ الدَّابَّةُ رُبَّمَا صَفَرْتُ لَهَا حَتَّى تَشْرَبَ الْمَاءَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Al Nazr Bin Qirwash Al Jammal who said,
‘I asked Abu Abdullah-asws about the camels who have scabies whether I should keep my camel away from these fearing it might get infected by the scabies, and the animals might have got it until it drank the water’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ أَعْرَابِيّاً أَتَى رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي أُصِيبُ الشَّاةَ وَ الْبَقَرَةَ وَ النَّاقَةَ بِالثَّمَنِ الْيَسِيرِ وَ بِهَا جَرَبٌ فَأَكْرَهُ شِرَاءَهَا مَخَافَةَ أَنْ يُعْدِيَ ذَلِكَ الْجَرَبُ إِبِلِي وَ غَنَمِي
Abu Abdullahasws said that: ‘A Bedouin came up to the Rasool Allahsaww. He said, ‘O Rasool Allahsaww, I come across injured sheep, cows, and the camels sold at a cheap price, but they have scabies. I dislike buying these fearing that they may infect my camels and my sheep with that scabies’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا أَعْرَابِيُّ فَمَنْ أَعْدَى الْأَوَّلَ
Rasool Allahsaww said to him: ‘O Bedouin! So who infected the first (infected) one?’
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لَا عَدْوَى وَ لَا طِيَرَةَ وَ لَا هَامَةَ وَ لَا شُؤْمَ وَ لَا صَفَرَ وَ لَا رَضَاعَ بَعْدَ فِصَالٍ وَ لَا تَعَرُّبَ بَعْدَ هِجْرَةٍ وَ لَا صَمْتَ يَوْماً إِلَى اللَّيْلِ وَ لَا طَلَاقَ قَبْلَ نِكَاحٍ وَ لَا عِتْقَ قَبْلَ مِلْكٍ وَ لَا يُتْمَ بَعْدَ إِدْرَاكٍ.
Then Rasool Allahsaww said: ‘There is neither infection, nor bad omen, nor ghost, nor bad luck, nor’Safra’, nor breastfeeding after weaning, nor being a Bedouin after Migration (Hijra), nor Fasting of silence for a day to the night, nor divorce before the marriage, nor emancipation before slavery, nor orphan-hood after achieving adulthood’’.[133]
قال في النهاية كانت العرب تزعم أن في البطن حية يقال له الصفر تصيب الإنسان إذا جاع و تؤذيه
Note: ‘Safra’ – He said in (the book) ‘Al Nihaya’ – ‘The Arabs used to allege that in the stomach there is a snake (worm) called ‘Al Safra’ afflicting the human being when he is hungry and hurting him’.
و قَدْ رُوِيَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع أَكَلَ مَعَ الْمَجْذُومِينَ وَ دَعَاهُمْ إِلَى طَعَامِهِ وَ شَارَكَهُمْ فِي الْأَكْلِ.
And it has been reported that Ali-asws Bin Al-Husayn-asws ate with the lepers and invited them to his-asws meal and participated with them in the eating’’.[134]
و منه الحديث ثَلَاثٌ لَا يَسْلَمُ مِنْهَا أَحَدٌ الطِّيَرَةُ وَ الْحَسَدُ وَ الظَّنُّ قِيلَ فَمَا نَصْنَعُ قَالَ إِذَا تَطَيَّرْتَ فَامْضِ وَ إِذَا حَسَدْتَ فَلَا تَبْغِ وَ إِذَا ظَنَنْتَ فَلَا تُحَقِّقْ..
And from it is the Hadeeth: ‘Three, no one is safe from it – the evil omen, and the envy, and the conjecture (speculation)’. It was said, ‘So what shall we do?’ He-saww said: ‘When you see an evil omen, so continue, and when you are envied, do not seek (envy), and when you conjecture, do not do it (the deed)’’.[135]
10- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَّارَةُ الطِّيَرِ التَّوَكُّلُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘An expiation of (considering something as) the evil omen, is the reliance (upon Allah-azwj)’’.[136]
11- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الطِّيَرَةُ عَلَى مَا تَجْعَلُهَا إِنْ هَوَّنْتَهَا تَهَوَّنَتْ وَ إِنْ شَدَّدْتَهَا تَشَدَّدَتْ وَ إِنْ لَمْ تَجْعَلْهَا شَيْئاً لَمْ تَكُنْ شَيْئاً.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Hureys who said,
‘Abu Abdullah-asws said: ‘The evil omen is based upon what you make it to be as. If you were to consider it weak, it would be weak, and if you consider it severe, it would be severe, and if you do not make it to be anything, it wouldn’t be anything’’.[137]
12- وَ مِنْهُ، عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي مَالِكٍ الْحَضْرَمِيِّ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَمْ يَنْجُ مِنْهَا نَبِيٌّ فَمَنْ دُونَهُ التَّفَكُّرُ فِي الْوَسْوَسَةِ فِي الْخَلْقِ وَ الطِّيَرَةُ وَ الْحَسَدُ إِلَّا أَنَّ الْمُؤْمِنَ لَا يَسْتَعْمِلُ حَسَدَهُ.
And from him, from Ali, from his father, from Ibn Abu Umeyr, from Abu Malik Al Hazramy, from Hamza Bin Humran,
‘From Abu Abdullah-asws having said: ‘Three (matters), no one would be saved from it, neither a Prophet-as nor the ones below him – the pondering regarding the waswasa (evil thoughts) of the people, and the evil omen, and the envy, except that the Momin will not use his envy’’.[138]
13- الْخِصَالُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى الْأَشْعَرِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ لَمْ يَعْرَ مِنْهَا نَبِيٌّ فَمَنْ دُونَهُ الطِّيَرَةُ وَ الْحَسَدُ وَ التَّفَكُّرُ فِي الْوَسْوَسَةِ فِي الْخَلْقِ.
(The book) ‘Al Khisal’ – From his father, from Ahmad Bin Idrees, and Muhammad Bin Yahya Al Attar, altogether from Muhammad Bin Ahmad Bin Yahya Al Ashary, by his chain, raising it to,
‘Abu Abdullah-asws having said: ‘Three (matters) no one has been spared, a Prophet-as to the ones below him-as – The evil omen and the envy (from the people), and the pondering regarding the waswasa (evil thoughts) of the people’’.[139]
كَمَا رَوَى الْكُلَيْنِيُّ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَسْوَسَةِ فَقَالَ لَا شَيْءَ فِيهَا تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ.
Just as is reported by Al Kulayni by his chain from Muhammad Bin Humran who said,
‘I asked Abu Abdullah-asws about the waswasa (evil thoughts). He-asws said: ‘There is nothing in it. You should be saying, ‘There is no god except Allah-azwj’’.[140]
وَ بِإِسْنَادِهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ
And by his chain from Jameel Bin Darraj,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘A mighty matter has occurred in my heart!’ He-asws said: ‘Say, ‘There is no god except Allah-azwj’’.
فَقَالَ جَمِيلٌ فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْءٌ قُلْتُ لَا إِلَهَ إِلَّا اللَّهُ فَذَهَبَ عَنِّي.
Jameel said, ‘Every time something occurs in my heart, I say, ‘There is no god except Allah‑azwj’, so it goes away from me’’.[141]
وَ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ هَلَكْتُ فَقَالَ لَهُ أَتَاكَ الْخَبِيثُ فَقَالَ لَكَ مَنْ خَلَقَكَ فَقُلْتَ اللَّهُ فَقَالَ لَكَ اللَّهُ مَنْ خَلَقَهُ
And by his chain from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww, I am destroyed!’ He-saww said: ‘The wicked one came to you, so he-la said, ‘Who Created you?’ So you said, ‘Allah-azwj’. He-la said to you, ‘Allah-azwj, who Created Him-azwj?’’
فَقَالَ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَكَانَ كَذَا فَقَالَ رَسُولُ اللَّهِ ص ذَاكَ وَ اللَّهِ مَحْضُ الْإِيمَانِ.
He said, ‘Yes, by the One-azwj Who Sent you-saww with the truth! Such it is!’ Rasool-Allah-saww said: ‘That, by Allah-azwj is the pure Eman’’.[142]
قَالَ ابْنُ أَبِي عُمَيْرٍ فَحَدَّثْتُ بِذَلِكَ عَبْدَ الرَّحْمَنِ بْنَ الْحَجَّاجِ فَقَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص إِنَّمَا عَنَى بِقَوْلِهِ هَذَا وَ اللَّهِ مَحْضُ الْإِيمَانِ خَوْفَهُ أَنْ يَكُونَ قَدْ هَلَكَ حَيْثُ عَرَضَ لَهُ ذَلِكَ فِي قَلْبِهِ.
Ibn Abu Umeyr said, ‘I narrated that to Abdul Rahman Bin Al-Hajjaj. He said, ‘Abu Abdullah‑asws narrated to me: ‘Rasool-Allah-saww rather meant by his-saww words: ‘This, by Allah-azwj is the pure Eman’, his-saww fear that he might have perish when that was presented to him in his heart’’.[143]
وَ قَدْ رَوَتِ الْعَامَّةُ فِي صِحَاحِهِمْ أَنَّهُ سُئِلَ النَّبِيُّ ص عَنِ الْوَسْوَسَةِ فَقَالَ تِلْكَ مَحْضُ الْإِيمَانِ.
And the general Muslims have reported in their ‘Saheeh’ (books): ‘The Prophet-saww was asked about the waswasa (evil thoughts). He-saww said: ‘That is the pure Eman’’.[144]
وَ فِي رِوَايَةٍ أُخْرَى يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ مَنْ خَلَقَ كَذَا وَ كَذَا حَتَّى يَقُولَ مَنْ خَلَقَ رَبَّكَ فَإِذَا بَلَغَ ذَلِكَ فَلْيَسْتَعِذْ بِاللَّهِ وَ لْيَنْتَهِ.
And in another report: ‘The Satan-la comes to one of you and says, ‘Who Created such and such?’ – to the extent that he-la says, ‘Who created your Lord-azwj?’ So when he-la reaches that, then let him seek Refuge with Allah-azwj and curse him-la’’.[145]
14- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رُفِعَ عَنْ أُمَّتِي تِسْعَةٌ الْخَطَاءُ وَ النِّسْيَانُ وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَا يَعْلَمُونَ وَ مَا لَا يُطِيقُونَ وَ مَا اضْطُرُّوا إِلَيْهِ وَ الْحَسَدُ وَ الطِّيَرَةُ وَ التَّفَكُّرُ فِي الْوَسْوَسَةِ فِي الْخَلْقِ مَا لَمْ يَنْطِقْ بِشَفَةٍ.
(The book) ‘Al-Khisaal’ – From Ahmad Bin Muhammad Bin Yahya Al Attar, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Hammad Bin Isa, from Hareyz Bin Abdullah,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Nine (matters) have been raised from my-saww community – the mistake, the forgetfulness, and whatever they are coerced upon, and they don’t know, and they cannot tolerate, and what they are desperate to, and the envy, and the evil omen, and the pondering in waswasa (evil thoughts) regarding the people, and what is not spoken by the lips’’.[146]
15- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: الشُّؤْمُ لِلْمُسَافِرِ فِي طَرِيقِهِ خَمْسَةُ أَشْيَاءَ الْغُرَابُ النائق [النَّاعِقُ] عَنْ يَمِينِهِ وَ النَّاشِرُ لِذَنَبِهِ وَ الذِّئْبُ الْعَاوِي الَّذِي يَعْوِي فِي وَجْهِ الرَّجُلِ وَ هُوَ مُقْعٍ عَلَى ذَنَبِهِ ثُمَ يَرْتَفِعُ ثُمَّ يَنْخَفِضُ ثَلَاثاً وَ الظَّبْيُ السَّانِحُ عَنْ يَمِينٍ إِلَى شِمَالٍ وَ الْبُومَةُ الصَّارِخَةُ وَ الْمَرْأَةُ الشَّمْطَاءُ تُلْقَى فَرْجُهَا وَ الْأَتَانُ الْعَضْبَاءُ يَعْنِي الْجَدْعَاءَ
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Bakr Bin Salih, from Suleyman Al Ja’fary,
‘From Abu Al-Hassan Musa-asws having said: ‘The evil omen (as considered evil by the people) for the traveller in his road are five things – The crow crowing on his right and spreading the tail, and the howling wolf which howls in the face of the man while it is sitting upon it’s tail, then it rises, then it drops thrice, and the antelope going from right to left, and the owl screaming, and a boisterous woman casting her private parts, and the confronting donkey, meaning the stray one.
فَمَنْ أَوْجَسَ فِي نَفْسِهِ مِنْهُنَ شَيْئاً فَلْيَقُلْ اعْتَصَمْتُ بِكَ يَا رَبِّ مِنْ شَرِّ مَا أَجِدُ فِي نَفْسِي فَيُعْصَمُ مِنْ ذَلِكَ.
So the one who feels anything from these, let him say, ‘I adhere with You-azwj, O Lord-azwj, from the evil of what I find within myself’, he would be Protected from that’’.[147]
بيان الشؤم للمسافر أي ما يتشأم به الناس
Explanation: ‘The evil omen for the traveller’ – i.e., what the people are considering it as an evil omen.
الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مِثْلَهُ إِلَى قَوْلِهِ مِنْ شَرِّ مَا أَجِدُ فِي نَفْسِي فَاعْصِمْنِي مِنْ ذَلِكَ.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad –
‘Similar to it up to his-asws words: ‘From evil of what I find within myself, so Protect me from that!’’[148]
16- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ مُطِرَ النَّاسُ عَلَى عَهْدِ رَسُولِ اللَّهِ ص فَقَالَ النَّبِيُّ ص أَصْبَحَ مِنَ النَّاسِ شَاكِرٌ وَ مِنْهُمْ كَافِرٌ قَالُوا هَذِهِ رَحْمَةٌ وَضَعَهَا اللَّهُ وَ قَالَ بَعْضُهُمْ لَقَدْ صَدَقَ نَوْءُ كَذَا
(The book) ‘Al Durr Al Mansour’ – From Ibn Abbas,
‘He said, ‘The people were rained upon in the era of Rasool-Allah-saww, so the Prophet-saww said: ‘In the morning there will wake up from the people grateful, and from them would be Kafirs. They would say, ‘This is a Mercy and Allah-azwj has Placed it. And some of them would say, ‘Such and such star position is correct’’.
فَنَزَلَتْ هَذِهِ الْآيَةُ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ حَتَّى يَبْلُغَ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
This Verse was Revealed: So do not swear by the locations of the stars! [56:75] – until he-saww reached – And you should be making your livelihood, (instead) you are belying [56:82]’’.[149] (non-Shia source)
17- وَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يَقْرَأُ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ قَالَ يَعْنِي الْأَنْوَاءَ وَ مَا مُطِرَ قَوْمٌ إِلَّا أَصْبَحَ بَعْضُهُمْ كَافِراً وَ كَانُوا يَقُولُونَ مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا فَأَنْزَلَ اللَّهُ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
And from Ibn Abbas – He used to recite, ‘And you should be making your thanks, (instead) you are belying [56:82]. He said, ‘It means the stars, and no people have been rained upon except in the morning some of them were Kafirs and they were saying, ‘We were rained upon due to such and such star position’. So Allah-azwj Revealed: And you should be making your livelihood, (instead) you are belying [56:82]’’.[150] (Not a Hadeeth and also from non-Shia source)
18- وَ عَنْ أَبِي خُدْرَةَ قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي رَجُلٍ مِنَ الْأَنْصَارِ فِي غَزْوَةِ تَبُوكَ وَ نَزَلُوا الْحِجْرَ فَأَمَرَهُمْ رَسُولُ اللَّهِ ص أَنْ لَا يَحْمِلُوا مِنْ مَائِهَا شَيْئاً ثُمَّ ارْتَحَلَ ثُمَّ نَزَلَ مَنْزِلًا آخَرَ وَ لَيْسَ مَعَهُمْ مَاءٌ فَشَكَوْا ذَلِكَ إِلَى النَّبِيِّ ص
And from Abu Khudrah who said,
‘This Verse was Revealed regarding a man from the Helpers during the military expedition of Tabuk, and they descended at Al Hijr. Rasool-Allah-saww instructed them that they should not carry anything from it’s water. Then they departed and descended at another stage and there was no water with them. They complained of that to the Prophet-saww.
فَقَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ دَعَا فَأَرْسَلَ اللَّهُ سَحَابَةً فَأَمْطَرَتْ عَلَيْهِمْ حَتَّى اسْتَقَوْا مِنْهَا فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ لِآخَرَ مِنْ قَوْمِهِ يُتَّهَمُ بِالنِّفَاقِ وَيْحَكَ قَدْ تَرَى مَا دَعَا النَّبِيُّ ص فَأَمْطَرَ اللَّهُ عَلَيْنَا السَّمَاءَ فَقَالَ إِنَّمَا مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا فَأَنْزَلَ اللَّهُ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
He-saww stood up and prayed two Cycles Salat, then supplicated, so Allah-azwj Sent a cloud and it rained upon them until they were quenched from it. A man from the Helpers said to another one from his people with the hypocrisy, ‘Woe be to you! Have you seen how the Prophet-saww supplicated so Allah-azwj Caused the sky to rain upon us!’ He said, ‘But rather, we were rained upon due to such and such star position’. So Allah-azwj Revealed: And you should be making your livelihood, (instead) you are belying [56:82]’’.[151] (Non-Shia source)
19- وَ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص فِي قَوْلِهِ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ قَالَ شُكْرَكُمْ تَقُولُونَ مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا وَ بِنَجْمِ كَذَا وَ كَذَا.
And from Ali-asws, from the Prophet-saww regarding His-azwj Words: And you should be making your livelihood, (instead) you are belying [56:82], he-saww said: ‘Your thanks. (Instead) you are saying, ‘It rained upon us due to such and such star position, and due to such and such star’’.[152] (Non-Shia source)
20- وَ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ قَالَ: قَرَأَ عَلِيٌّ الْوَاقِعَةَ فِي الْفَجْرِ فَقَالَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ فَلَمَّا انْصَرَفَ قَالَ إِنِّي قَدْ عَرَفْتُ أَنَّهُ سَيَقُولُ قَائِلٌ لِمَ قَرَأَهَا هَكَذَا إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقْرَؤُهَا كَذَلِكَ
And from Abu Abdul Rahman Al Sulamy who said,
‘Ali-asws recited (Surah) Al Waqia during the dawn (Salat). He-asws said: ‘And you should be making your thanks, (instead) you are belying [56:82]’. When he-asws left, he-asws said: ‘I-asws do recognise that a speak would be saying, ‘He-asws did not recite it like this’. I-asws heard Rasool-Allah-saww reciting it like that.
كَانُوا إِذَا أُمْطِرُوا قَالُوا مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا فَأَنْزَلَ اللَّهُ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ إِذَا مُطِرْتُمْ بِهِ تُكَذِّبُونَ.
Whenever they were rained upon, they would say, ‘It was due to such and such star position’, so Allah-azwj Revealed: And you should be making your thanks, when you are rained upon, (instead) you are belying [56:82]’’.[153] (non-Shia source)
21- وَ عَنْ قَتَادَةَ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ قَالَ أَمَّا الْحَسَنُ فَقَالَ بِئْسَ مَا أَخَذَ الْقَوْمُ لِأَنْفُسِهِمْ لَمْ يُرْزَقُوا مِنْ كِتَابِ اللَّهِ إِلَّا التَّكْذِيبَ
And from Qatada –
And you should be making your livelihood, (instead) you are belying [56:82] – he said, ‘As for Al Hasan. He said, ‘Evil is what the people have taken for themselves. They are not provided from the Book of Allah-azwj except the belying’.
قَالَ وَ ذَكَرَ لَنَا أَنَّ النَّاسَ أُمْحِلُوا عَلَى عَهْدِ نَبِيِّ اللَّهِ ص فَقَالُوا يَا نَبِيَّ اللَّهِ لَوِ اسْتَقَيْتَ لَنَا
He said, ‘And it is mentioned to us that the people became barren in the era of the Prophet‑saww of Allah-azwj, so they said, ‘O Prophet-saww of Allah-azwj! If you could pray for rain for us!’
فَقَالَ عَسَى قَوْمٌ إِنْ سُقُوا أَنْ يَقُولُوا سُقِينَا بِنَوْءِ كَذَا وَ كَذَا
He-saww said: ‘Perhaps a people, if they were quenched (from rain) would be saying, ‘We have been quenched due to such and such star position’.
فَاسْتَسْقَى نَبِيُّ اللَّهِ ص لَهُمْ فَمُطِرُوا فَقَالَ رَجُلٌ إِنَّهُ قَدْ كَانَ بَقِيَ مِنَ الْأَنْوَاءِ كَذَا وَ كَذَا فَأَنْزَلَ اللَّهُ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
The Prophet-saww of Allah-azwj prayed for rain for them. They were rained upon. A man said, ‘There still remains from such and such star position’. So Allah-azwj Revealed: And you should be making your livelihood, (instead) you are belying [56:82]’’.[154] (Non-Shia source)
22- وَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ النَّبِيُّ ص لَوْ أَمْسَكَ اللَّهُ الْمَطَرَ عَنِ النَّاسِ سَبْعَ سِنِينَ ثُمَّ أَرْسَلَهُ لَأَصْبَحَتْ طَائِفَةٌ كَافِرِينَ قَالُوا هَذِهِ بِنَوْءِ الدَّبَرَانِ.
And from Ibn Saeed Al Khudry who said,
‘The Prophet-saww said: ‘If Allah-azwj were to Withhold the rain from the people for seven year, then Sends it, a party would be Kafirs in the morning. They would say, ‘This is due to Al Dabran (a reddish star in the constellation of Taurus)’’.[155] (Non-Shia source)
23- وَ عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ ص صَلَاةَ الصُّبْحِ مِنَ الْحُدَيْبِيَةِ فِي أَثَرِ سَمَاءٍ فَلَمَّا سَلَّمَ أَقْبَلَ عَلَيْنَا فَقَالَ أَ لَمْ تَسْمَعُوا مَا قَالَ رَبُّكُمْ فِي هَذِهِ الْآيَةِ مَا أَنْعَمْتُ عَلَى عِبَادِي نِعْمَةً إِلَّا أَصْبَحَ فَرِيقٌ مِنْهُمْ بِهَا كَافِرِينَ فَأَمَّا مَنْ آمَنَ بِي وَ حَمِدَنِي عَلَى سُقْيَايَ فَذَلِكَ الَّذِي آمَنَ بِي وَ كَفَرَ بِالْكَوْكَبِ وَ مَنْ قَالَ مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا فَذَلِكَ الَّذِي آمَنَ بِالْكَوْكَبِ وَ كَفَرَ بِي.
And from Zayd Bin Khalid Al Juhny who said,
‘Rasool-Allah-saww prayed with us the morning Salat from Al Hudeybiya in the tracks of the sky (rain). When he-saww had performed Salaam, he-saww faced towards us. He-saww said: ‘Are you not listening to what your Lord-azwj has Said in this Verse? “I-azwj have not Favoured upon My-azwj servants except a group of them wakes up in the morning disbelieving in it. As for the one who believes in Me-azwj and praises Me-azwj upon My-azwj Quenching, so what is the one believes in Me-azwj and disbelieves in the planets. And the one who says, ‘We are rained upon due to such and such’, so that is the one who believes in the planets and disbelieves in Me-azwj!”’[156] (Non-Shia source)
24- وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ يَوْماً لِأَصْحَابِهِ هَلْ تَدْرُونَ مَا ذَا قَالَ رَبُّكُمْ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
And from Ibn Abbas –
‘The Prophet-saww said one day to his-saww companions: ‘Do you know what is that your Lord‑azwj has Said?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
قَالَ إِنَّهُ يَقُولُ إِنَّ الَّذِينَ يَقُولُونَ نُسْتَقَى بِنَجْمِ كَذَا وَ كَذَا فَقَدْ كَفَرَ بِاللَّهِ وَ آمَنَ بِذَلِكَ النَّجْمِ وَ الَّذِينَ يَقُولُونَ سَقَانَا اللَّهُ فَقَدْ آمَنَ بِاللَّهِ وَ كَفَرَ بِذَلِكَ النَّجْمِ.
He-saww said: ‘He-azwj Says: “The one who says, ‘We are quenched by such and such star, so he has disbelieved in Allah-azwj and believed in that star, and the one who says, ‘Allah-azwj Quenches us’, so he has believed in Allah-azwj and disbelieved in that star!”’[157] (Non-Shia source)
25- وَ عَنْ عَبْدِ اللَّهِ بْنِ سخير أَنَّ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ دَعَاهُ فَقَالَ: لَوْ تَعَلَّمْتَ عِلْمَ النُّجُومِ فَازْدَدْتَ إِلَى عِلْمِكَ فَقَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِي التَّصْدِيقُ بِالنُّجُومِ وَ التَّكْذِيبُ بِالْقَدَرِ وَ ظُلْمُ الْأُمَّةِ.
And from Abdullah Bin Sakheyr, ‘
Suleyman Bin Abdul Malik called him. He said, ‘If you were to learn knowledge of the stars (astrology), it would be an addition to your knowledge’. He said, ‘Rasool-Allah-saww said: ‘The most frightful of what I-saww am fearing upon my-saww community is the ratification with the stars (astrology) and belying in the Pre-determination and injustices of the community’’.[158] (Non-Shia source)
26- وَ عَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَخَافُ عَلَى أُمَّتِي ثَلَاثاً اسْتِسْقَاءً بِالْأَنْوَاءِ وَ حَيْفَ السُّلْطَانِ وَ تَكْذِيباً بِالْقَدَرِ.
And from Jabir who said,
‘I heard Rasool-Allah-saww saying: ‘I-saww am fearing three (matters) upon my-saww community – rainmaking by the stars, and injustices of the ruling authority, and belying in the Pre-determination’’.[159] (Non-Shia source)
27- وَ عَنْ مُعَاوِيَةَ اللَّيْثِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص يَكُونُ النَّاسُ مُجْدِبِينَ فَيُنْزِلُ اللَّهُ عَلَيْهِمْ رِزْقاً مِنْ رِزْقِهِ فَيُصْبِحُونَ مُشْرِكِينَ قِيلَ لَهُ كَيْفَ ذَاكَ يَا رَسُولَ اللَّهِ قَالَ يَقُولُونَ مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا.
And from Muawiya Al Laysi who said,
‘Rasool-Allah-saww said: ‘The people were barren so Allah-azwj Sent down sustenance from His‑azwj sustenance. They woke up in the morning as Polytheists’. It was said to him-saww, ‘How was that so, O Rasool-Allah-azwj?’ He-saww said: ‘They are saying, ‘We were rained upon due to such and such star position’’.[160] (Non-Shia source)
28- وَ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ لَيُصَبِّحُ الْقَوْمَ بِالنِّعْمَةِ أَوْ يُمَسِّيهِمْ بِهَا فَيُصْبِحُ بِهَا قَوْمٌ كَافِرِينَ يَقُولُونَ مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا.
And from Abu Hureyra (well-known fabricator) –
‘Rasool-Allah-saww said: ‘Allah-azwj Favours the people in the morning or in the evening with it. So a group wakes up in the morning as Kafirs saying, ‘We were rained upon due to such and such star position’’.[161] (Non-Shia source)
29- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا مُطِرَ قَوْمٌ إِلَّا أَصْبَحَ بَعْضُهُمْ كَافِراً يَقُولُونَ مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا وَ قَرَأَ ابْنُ عَبَّاسٍ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
And from Ibn Abbas who said,
‘No people were rained upon except some of them woke up in the morning as Kafirs saying, ‘We were rained upon due to such and such star position’. And Ibn Abbas recited, And you should be making your thanks, (instead) you are belying [56:82]’’.[162] (Not a Hadeeth and also from non-Shia source)
باب 12 ما يتعلق بالنجوم و يناسب أحكامها من كتاب دانيال ع و غيره
CHAPTER 12 – WHAT RELATES WITH THE STARS AND THEIR RULINGS COMPATIBLE FROM THE BOOK OF DANIYAL-as AND OTHER
قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الصُّوفِيِّ عَنْ حَمْزَةَ بْنِ الْقَاسِمِ الْعَبَّاسِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ الزَّيَّاتِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ عَبْدِ اللَّهِ الْفَضْلِ الْهَاشِمِيِّ عَنِ الصَّادِقِ ع قَالَ: كَانَ فِي كِتَابِ دَانِيَالَ ع أَنَّهُ إِذَا كَانَ أَوَّلُ يَوْمٍ مِنَ الْمُحَرَّمِ يَوْمَ السَّبْتِ فَإِنَّهُ يَكُونُ الشِّتَاءُ شَدِيدَ الْبَرْدِ كَثِيرَ الرِّيحِ يَكْثُرُ فِيهِ الْجَلِيدُ وَ تَغْلُو فِيهِ الْحِنْطَةُ وَ تقع [يَقَعُ] فِيهِ الْوَبَاءُ وَ مَوْتُ الصِّبْيَانِ وَ يكثر [تَكْثُرُ] الْحُمَّى فِي تِلْكَ السَّنَةِ وَ يَقِلُّ الْعَسَلُ وَ تكسر [تَكْثُرُ] الْكَمْأَةُ وَ يَسْلَمُ الزَّرْعُ مِنَ الْآفَاتِ وَ يُصِيبُ بَعْضَ الْأَشْجَارِ آفَةٌ وَ بَعْضَ الْكُرُومِ وَ تُخْصِبُ السَّنَةُ
(The book) ‘Qisas’ of Al Rawandy – By his chain from Al Sadouq, from Al-Husayn Bin Ali Al Sowfy, from Hamza Bin Al Qasim Al Abbasy, from Ja’far Bin Muhammad Bin Malik Al Fazary, from Muhammad Bin Al-Husayn Bin Zayd Al Zayyat, from Amro Bin Usman Al Khazzal, from Abdullah Al Fazl Al Hashimy,
‘From Al-Sadiq-asws having said: ‘It was in the Book of Daniyal-as, when the first day of Muharram would be the day of Saturday, it would be the winter of severe cold, a lot of wind, the skins would be frozen, and the wheat would boil (decay) in it, and the plagues would occur in it, and death of the children, and the fever would be a lot during that year, and the honey would be scarce, and the truffles would break, and the plants would be safe from the pests, and some of the trees and some vines would be infested with pests, and the year would be fertile.
وَ يَقَعُ بِالرُّومِ الْمَوَتَانُ وَ يَغْزُوهُمُ الْعَرَبُ وَ يَكْثُرُ فِيهِمُ السَّبْيُ وَ الْغَنَائِمُ فِي أَيْدِي الْعَرَبِ وَ يَكُونُ الْغَلَبَةُ فِي جَمِيعِ الْمَوَاضِعِ لِلسُّلْطَانِ بِمَشِيَّةِ اللَّهِ
And two deaths would occur in Rome, and the Arabs would invade them, and the captives would be a lot among them, and the war booty would be in the hands of the Arabs, and the overcoming would be in entirety of the places for the Sultan due to the Desire of Allah-azwj.
إِذَا كَانَ يَوْمُ الْأَحَدِ أَوَّلَ الْمُحَرَّمِ فَإِنَّهُ يَكُونُ الشِّتَاءُ صَالِحاً وَ يَكْثُرُ الْمَطَرُ وَ يُصِيبُ بَعْضَ الْأَشْجَارِ وَ الزَّرْعِ آفَةٌ وَ يَكُونُ أَوْجَاعٌ مُخْتَلِفَةٌ وَ مَوْتٌ شَدِيدٌ وَ يَقِلُّ الْعَسَلُ وَ يَكْثُرُ فِي الْهَوَاءِ الْوَبَاءُ وَ الْمَوَتَانُ وَ يَكُونُ فِي آخِرِ السَّنَةِ بَعْضُ الْغَلَاءِ فِي الطَّعَامِ وَ يَكُونُ الْغَلَبَةُ لِلسُّلْطَانِ فِي آخِرِهِ
And when the day of Sunday would be the first day of Al-Muharram, it would be the better winter, and a lot of rain, and pests would afflict some of the trees and the plants, and there would be various pains, and severe death, and the honey would be scarce, and the plague would be a lot in the air, and the two deaths, and in the end of the year would happen to be the high prices in the foodstuff and the overcoming would be for the Sultan at the end of it.
وَ وَ إِذَا كَانَ يَوْمُ الْإِثْنَيْنِ أَوَّلَ الْمُحَرَّمِ فَإِنَّهُ يَكُونُ الشِّتَاءُ صَالِحاً وَ يَكُونُ فِي الصَّيْفِ حَرٌّ شَدِيدٌ وَ يَكْثُرُ الْمَطَرُ فِي أَيَّامِهِ وَ يَكْثُرُ الْبَقَرُ وَ الْغَنَمُ وَ يَكْثُرُ الْعَسَلُ وَ يَرْخُصُ الطَّعَامُ وَ الْأَسْعَارُ فِي بُلْدَانِ الْجِبَالِ وَ يَكْثُرُ الْفَوَاكِهُ فِيهَا وَ يَكُونُ مَوْتُ النِّسَاءِ وَ فِي آخِرِ السَّنَةِ يَخْرُجُ خَارِجِيٌّ عَلَى السُّلْطَانِ بِنَوَاحِي الْمَشْرِقِ وَ يُصِيبُ بَعْضَ فَارِسَ غَمٌّ وَ يَكْثُرُ الزُّكَامُ فِي أَرْضِ الْجَبَلِ
And when it would be the day of Monday the first of Al-Muharram, it would be the better winter, and there would be severe heat in the summer, and a lot of rain during it’s days, and a lot of cows and sheep, and the honey would be plenty and the food will be cheap, and the mountain prices in the cities, and there would be a lot of fruits during it, and the death of the women would occur, and at the end of the year a rebel would come out against the Sultan in an area of the east, and sorrows would hit part of Faris, and the flu would be a lot in the mountainous land.
وَ إِذَا كَانَ يَوْمُ الثَّلَاثَاءِ أَوَّلَ الْمُحَرَّمِ فَإِنَّهُ يَكُونُ الشِّتَاءُ شَدِيدَ الْبَرْدِ وَ يَكْثُرُ الثَّلْجُ وَ الْجَمَدُ بِأَرْضِ الْجَبَلِ وَ نَاحِيَةِ الْمَشْرِقِ وَ يَكْثُرُ الْغَنَمُ وَ الْعَسَلُ وَ يُصِيبُ بَعْضَ الْأَشْجَارِ وَ الْكُرُومِ آفَةٌ وَ يَكُونُ بِنَاحِيَةِ الْمَغْرِبِ وَ الشَّامِ آفَةٌ مِنْ حَدَثٍ يَحْدُثُ فِي السَّمَاءِ يَمُوتُ فِيهِ خَلْقٌ وَ يَخْرُجُ عَلَى السُّلْطَانِ خَارِجِيٌّ قَوِيٌّ وَ تَكُونُ الْغَلَبَةُ لِلسُّلْطَانِ وَ يَكُونُ فِي أَرْضِ فَارِسَ فِي بَعْضِ الْغَلَّاتِ آفَةٌ وَ تَغْلُو الْأَسْعَارُ بِهَا فِي آخِرِ السَّنَةِ
And when it would be the day of Tuesday the first of Al-Muharram, it would be with winter of severe cold, and a lot of snow, and there would be frost in the mountainous land and the eastern area, and the sheep would be a lot, and the honey, and pests would afflict some of the trees and the vines, and there would be disease in the area of the west and Syrian due to an even occurring in the sky, people will die in it, and a strong rebel would come out against the Sultan and the overcoming would be for the Sultan, and there would happen to be disease in some of the yields in the land of Faris, and there would be exorbitant prices at it at the end of the year.
وَ إِذَا كَانَ يَوْمُ الْأَرْبِعَاءِ أَوَّلَ الْمُحَرَّمِ فَإِنَّ الشِّتَاءَ يَكُونُ وَسَطاً وَ يَكُونُ الْمَطَرُ فِي الْقَيْظِ صَالِحاً نَافِعاً مُبَارَكاً وَ تَكْثُرُ الثِّمَارُ وَ الْغَلَّاتُ بِالْجِبَالِ كُلِّهَا وَ نَاحِيَةِ جَمِيعِ الْمَشْرِقِ إِلَّا أَنَّهُ يَقَعُ الْمَوْتُ فِي الرِّجَالِ فِي آخِرِ السَّنَةِ وَ يُصِيبُ النَّاسَ بِأَرْضِ بَابِلَ وَ بِالْجَبَلِ آفَةٌ وَ يَرْخُصُ الْأَسْعَارُ وَ تَسْكُنُ مَمْلَكَةُ الْعَرَبِ فِي تِلْكَ السَّنَةِ وَ يَكُونُ الْغَلَبَةُ لِلسُّلْطَانِ
And when the day of Wednesday would be the first of Al-Muharram, the winter would be moderate, and the rains would take place in the severe heat, corrective, beneficial, Blessed, and the fruits would be abundant, and the yields would be at the mountains, all of them, and the entire areas of the east except that the death would occur among the men at the end of the year, and disease would afflict the people in the land of Babel and the mountains, and the prices would be cheap, and the kingdom of the Arabs would be settled during that year, and the overcoming would be for the Sultan.
وَ إِذَا كَانَ يَوْمُ الْخَمِيسِ أَوَّلَ الْمُحَرَّمِ فَإِنَّهُ يَكُونُ الشِّتَاءُ لَيِّناً وَ يَكْثُرُ الْقَمْحُ وَ الْفَوَاكِهُ وَ الْعَسَلُ بِجَمِيعِ نَوَاحِي الْمَشْرِقِ وَ تَكْثُرُ الْحُمَّى فِي أَوَّلِ السَّنَةِ وَ فِي آخِرِهِ وَ بِجَمِيعِ أَرْضِ بَابِلَ فِي آخِرِ السَّنَةِ وَ يَكُونُ لِلرُّومِ عَلَى الْمُسْلِمِينَ غَلَبَةٌ ثُمَّ تَظْهَرُ الْعَرَبُ عَلَيْهِمْ بِنَاحِيَةِ الْمَغْرِبِ وَ يَقَعُ بِأَرْضِ السِّنْدِ حُرُوبٌ وَ الظَّفَرُ لِمُلُوكِ الْعَرَبِ
And when the day of Thursday would be the first of Al-Muharram, it would be a soft winter and there would be abundant wheat and fruits and the honey in entirety of the areas of the east, and there would be a lot of fever during the beginning of the year and at the end of it, and entirety of the land of Babel at the end of the year, and there would be an overcoming for the Romans over the Muslims. Then the Arabs would prevail upon the in an area of the west, and wars would occur in the land of Sind, and the victory would be for the kingdom of the Arabs.
وَ إِذَا كَانَ يَوْمُ الْجُمُعَةِ أَوَّلَ الْمُحَرَّمِ فَإِنَّهُ يَكُونُ الشِّتَاءُ بِلَا بَرْدٍ وَ يَقِلُّ الْمَطَرُ وَ الْأَوْدِيَةُ وَ الْمِيَاهُ وَ تَقِلُّ الْغَلَّاتُ بِنَاحِيَةِ الْجِبَالِ مِائَةَ فَرْسَخٍ فِي مِائَةِ فَرْسَخٍ وَ يَكْثُرُ الْمَوْتُ فِي جَمِيعِ النَّاسِ وَ يَغْلُو الْأَسْعَارُ بِنَاحِيَةِ الْمَغْرِبِ وَ يُصِيبُ بَعْضَ الْأَشْجَارِ آفَةٌ وَ يَكُونُ لِلرُّومِ عَلَى الْفُرْسِ كَرَّةٌ شَدِيدَةٌ.
And when the day of Friday would be the first of Al-Muharram, it would be a winter without cold and little rain, and the valleys and the springs, and the yields would be scarce in the mountainous areas, one hundred Farsakh by one hundred Farsakh, and death would abound among entirety of the people, and the prices would be hight in the area of the west, and disease would afflict some of the trees, and there would be a severe return for the Romans over the Persians’’.[163]
في علامات كسوف الشمس في الاثني عشر شهرا
REGARDING THE SIGNS OF THE SUN ECLIPSE DURING THE TWELVE MONTHS –
إِذَا انْكَسَفَتِ الشَّمْسُ فِي الْمُحَرَّمِ فَإِنَّ السَّنَةَ تَكُونُ خَصِيبَةً إِلَّا أَنَّهُ يُصِيبُ النَّاسَ أَوْجَاعٌ فِي آخِرِهَا وَ أَمْرَاضٌ وَ يَكُونُ مِنَ السُّلْطَانِ ظَفَرٌ وَ يَكُونُ زَلْزَلَةٌ بَعْدَهَا سَلَامَةٌ
When the sun is eclipsed during Al-Muharram, the year would be fertile except at the end of it the people would be afflicted with the pains and the diseases, and victory would be from the Sultan, and an earthquake would happen, after it there would be safety.
وَ إِذَا انْكَسَفَتْ فِي صَفَرٍ فَإِنَّهُ يَكُونُ فَزَعٌ وَ جُوعٌ فِي نَاحِيَةِ الْمَغْرِبِ وَ يَكُونُ قِتَالٌ فِي الْمَغْرِبِ كَثِيرٌ ثُمَّ يَقَعُ الصُّلْحُ فِي الرَّبِيعِ وَ الظَّفَرُ لِلسُّلْطَانِ
And when it eclipses during Safar, there would be panic and hunger in an area of the west, then there will be a lot of killing in the west. Then the reconciliation would occur in Al Rabbi (Al Awwal) and the victory would be for the Sultan.
وَ إِذَا انْكَسَفَتْ فِي رَبِيعٍ الْأَوَّلِ فَإِنَّهُ يَكُونُ بَيْنَ النَّاسِ صُلْحٌ وَ يَقِلُّ الِاخْتِلَافُ وَ الظَّفَرُ لِلسُّلْطَانِ بِالْمَغْرِبِ وَ يَعِزُّ الْبَقَرُ وَ الْغَنَمُ وَ يَتَّسِعُ فِي آخِرِ السَّنَةِ وَ يَقَعُ الْوَبَاءُ فِي الْإِبِلِ بِالْبَدْوِ
And when it eclipses during Rabbi Al Awwal, there will be reconciliation between the people, and little differing, and the victory would be for the Sultan in the west, and the cows and the sheep would be cherished, and capaciousness at the end of the year, and the plague would occur among the camels of the Bedouins.
وَ إِذَا انْكَسَفَتْ فِي شَهْرِ رَبِيعٍ الْآخِرِ فَإِنَّهُ يَكُونُ بَيْنَ النَّاسِ اخْتِلَافٌ كَثِيرٌ وَ يُقْتَلُ مِنْهُمْ خَلْقٌ عَظِيمٌ وَ يَخْرُجُ خَارِجِيٌّ عَلَى الْمَلِكِ وَ يَكُونُ فَزَعٌ وَ قِتَالٌ وَ يَكْثُرُ الْمَوْتُ فِي النَّاسِ
And when it eclipses in the month of Rabbi Al Akhar, there will be a lot of differing between the people and a large number of people would be killed from them, and a rebel would come out against the kind, and there will be alarm and conflicts, and the death will be frequent among the people.
وَ إِذَا انْكَسَفَتْ فِي جُمَادَى الْأُولَى فَإِنَّهُ تَكُونُ السَّعَةُ فِي جَمِيعِ النَّاسِ بِنَاحِيَةِ الْمَشْرِقِ وَ الْمَغْرِبِ وَ يَكُونُ لِلسُّلْطَانِ إِلَى الرَّعِيَّةِ نَظَرٌ وَ يُحْسِنُ السُّلْطَانُ إِلَى أَهْلِ مَمْلَكَتِهِ وَ يُرَاعِي جَانِبَهُمْ
And when it eclipses in Jumadi Al Awwal, there would be capaciousness among entirety of the people in an areas of the east and the west, and there would be consideration for the Sultan to the citizens, and the Sultan would be good to the people of the kingdom and take care of their sides.
وَ إِذَا انْكَسَفَتْ فِي جُمَادَى الْآخِرَةِ فَإِنَّهُ يَمُوتُ رَجُلٌ عَظِيمٌ بِالْمَغْرِبِ وَ يَقَعُ بِبِلَادِ مِصْرَ قِتَالٌ وَ حُرُوبٌ شَدِيدَةٌ وَ يَكُونُ بِبِلَادِ الْمَغْرِبِ غَلَاءٌ فِي آخِرِ السَّنَةِ
And when it eclipses during Jumadi Al-Aakhira, a mighty man will be dying in the west, and conflict would occur in the city of Egypt and severe wars, and there will be high prices at the end of the year.
وَ إِذَا انْكَسَفَتْ فِي رَجَبٍ فَإِنَّهُ تُعْمَرُ الْأَرْضُ وَ يَكُونُ أَمْطَارٌ كَثِيرَةٌ بِالْجِبَالِ وَ بِنَاحِيَةِ الْمَشْرِقِ وَ يَكُونُ جَرَادٌ بِنَاحِيَةِ فَارِسَ وَ لَا يَضُرُّهُمْ ذَلِكَ
And when it eclipses during Rajab, the lands would be built and there would be a lot of rain in the mountains, and an area of the east, and there will be locusts in an area of Faris and that would not harm.
وَ إِذَا انْكَسَفَتْ فِي شَعْبَانَ يَكُونُ سَلَامَةٌ فِي جَمِيعِ النَّاسِ مِنَ السُّلْطَانِ وَ يَكُونُ لِلسُّلْطَانِ ظَفَرٌ عَلَى أَعْدَائِهِ بِالْمَغْرِبِ وَ يَقَعُ وَبَاءٌ فِي الْجِبَالِ فِي آخِرِ السَّنَةِ وَ يَكُونُ عَاقِبَتُهُ إِلَى سَلَامَةٍ
And when it eclipses during Shaban, there will be safety from the Sultan among entirety of the people, and there will be victory for the Sultan against his enemies in the west, and plague would occur in the mountains at the end of the year and it’s end-result would be to the safety.
وَ إِذَا انْكَسَفَتْ فِي شَهْرِ رَمَضَانَ كَانَ جُمْلَةُ النَّاسِ يُطِيعُونَ عَظِيمَ فَارِسَ وَ يَكُونُ لِلرُّومِ عَلَى الْعَرَبِ كَرَّةٌ شَدِيدَةٌ ثُمَّ يَكُونُ عَلَى الرُّومِ وَ يُسْبَى مِنْهُمْ وَ يُغْنَمُ
And when it eclipses during the month of Ramazan, the totality of the people would be obeying the mighty one (ruler) of Faris, and there would be severe repetition for the Romans against the Arabs, then it would be against Rome, and captives would be taken from them, and war booty.
وَ إِذَا انْكَسَفَتْ فِي الشَّوَّالِ فَإِنَّهُ يَكُونُ فِي أَرْضِ الْهِنْدِ وَ الزِّنْجِ قِتَالٌ شَدِيدٌ وَ يَكْثُرُ نَبَاتُ الْأَرْضِ بِالْمَشْرِقِ
And when it eclipses during Shawwal, severe conflicts would happen in the land of India and Al-Zanj, and the vegetation of the earth would be abundant in the east.
وَ إِذَا انْكَسَفَتْ فِي ذِي الْقَعْدَةِ فَإِنَّهُ يَكُونُ مَطَرٌ كَثِيرٌ مُتَوَاتِرٌ وَ يَقَعُ خَرَابٌ بِنَاحِيَةِ فَارِسَ
And when it eclipses during Zil Qadah, there will be a lot of consecutive rain and ruination would occur in the area of Faris.
وَ إِذَا انْكَسَفَتْ فِي ذِي الْحِجَّةِ فَإِنَّهُ يَكُونُ فِيهِ رِيَاحٌ كَثِيرَةٌ وَ يَنْقُصُ الْأَشْجَارُ وَ يَقَعُ بِالْأَرْضِ مِنَ الْمَغْرِبِ سَبُعٌ وَ خَرَابٌ فِي كُلِّ أَرْضٍ مِنْ نَاحِيَةِ الْمَغْرِبِ وَ يَنْقُصُ الطَّعَامُ وَ يَغْلُو عَلَيْهِمْ وَ يَخْرُجُ خَارِجِيٌّ عَلَى الْمَلِكِ وَ يُصِيبُهُ مِنْهُ شِدَّةٌ وَ يَقِلُّ طَعَامُ أَهْلِ فَارِسَ ثُمَّ يَرْخُصُ فِي الْعَامِ الثَّانِي.
And when it eclipses during Zil Hajj, a lot of wind would be during it, and the trees would decrease and fall to the ground from west for seven (days), and there would be ruination in every land from the area of the west, and shortage of food, and it would be expensive upon them, and a rebel would come out against the king and attain severely from him, and the food will be scarce for the people of Faris. Then there will be cheapness in the second year’’.[164]
في علامات خسوف القمر طول السنة
REGARDING THE SIGNS OF THE MOON ECLIPSE THROUGHOUT THE YEAR
إِذَا انْكَسَفَ الْقَمَرُ فِي الْمُحَرَّمِ فَإِنَّهُ يَمُوتُ فِي الْمَغْرِبِ رَجُلٌ عَظِيمٌ وَ يَنْتَقِصُ الْفَاكِهَةُ بِالْجِبَالِ وَ يَقَعُ فِي النَّاسِ حَكَّةٌ وَ يَكْثُرُ الرَّمَدُ بِأَرْضِ بَابِلَ وَ يَقَعُ الْمَوْتُ وَ يَغْلُو أَسْعَارُهَا وَ يَخْرُجُ خَارِجِيٌّ عَلَى السُّلْطَانِ وَ الظَّفَرُ لِلسُّلْطَانِ وَ يَقْتُلُهُمْ
When the moon eclipses during Al-Muharram, a mighty man would be dying in the west, and shortage of fruits in the mountains, and itching would occur among the people, and conjunctivitis would abound in the land of Babel, and the death would occur and their prices would be expensive, and a rebel would come out against the Sultan, and the victory would be for the Sultan and he will kill them.
وَ إِذَا انْكَسَفَ فِي صَفَرٍ فَإِنَّهُ يَكُونُ جُوعٌ وَ مَرَضٌ بِبَابِلَ وَ بِلَادِهَا حَتَّى يُتَخَوَّفَ عَلَى النَّاسِ ثُمَّ تَكُونُ أَمْطَارٌ كَثِيرَةٌ فَيَحْسُنُ نَبَاتُ الْأَرْضِ وَ حَالُ النَّاسِ وَ يَكُونُ بِالْجِبَالِ فَاكِهَةٌ كَثِيرَةٌ
And when it eclipses during Safar, there will be hunger and illnesses at Babel and it’s cities until there would be fear upon the people. Then there will be a lot of rain. The vegetation of the earth will be good, and so will be the state of the people, and in the mountainous areas there will be a lot of fruits.
وَ إِذَا انْكَسَفَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ فَإِنَّهُ يَقَعُ بِالْمَغْرِبِ قِتَالٌ وَ يُصِيبُ النَّاسَ يَرَقَانٌ وَ يَكْثُرُ فَاكِهَةُ الْبِلَادِ بِنَاحِيَةِ مَاهَ وَ يَقَعُ الدُّودُ فِي الْبُقُولِ بِالْجِبَالِ وَ يَقَعُ خَرَابٌ كَثِيرَةٌ بِمَاهَ
And when it eclipses during the month of Rabbi Al Awwal, conflicts would occur in the west and the people would be afflicted with jaundice, and the fruits would be abundant in the watery areas, and the insect would occur in the vegetables at the mountain, and there will be a lot of ruination with water.
وَ إِذَا انْكَسَفَ فِي شَهْرِ رَبِيعٍ الْآخِرِ فَإِنَّهُ يَكْثُرُ الْأَنْدَاءُ بِالْجِبَالِ وَ يَكْثُرُ الْخَصْبُ وَ الْمِيَاهُ وَ تَكُونُ السَّنَةُ مُبَارَكَةً وَ يَكُونُ لِلسُّلْطَانِ الظَّفَرُ بِالْمَغْرِبِ
And when it eclipses during the month of Rabbi Al-Akhar, there will be frequent calls at the mountain, and the fertility and it’s waters would multiply, and it would be a Blessed year, and the victory would be for the Sultan in the west.
وَ إِذَا انْكَسَفَ فِي جُمَادَى الْأُولَى فَإِنَّهُ تُهَرَاقُ دِمَاءٌ كَثِيرَةٌ بِالْبَدْوِ وَ يُصِيبُ عَظِيمَ الشَّامِ بَلِيَّةٌ شَدِيدَةٌ وَ يَخْرُجُ خَارِجِيٌّ عَلَى السُّلْطَانِ وَ الظَّفَرُ لِلسُّلْطَانِ
And when it eclipses during Jumadi Al Awwal, blood shedding would be a lot among the Bedouins, and a mighty one (ruler) of Syrian will be afflicted with severe afflictions, and a rebel would come out against the Sultan and the victory of the Sultan.
وَ إِذَا انْكَسَفَ فِي جُمَادَى الْآخِرَةِ فَإِنَّهُ تَقِلُّ الْأَمْطَارُ وَ الْمِيَاهُ بِنَيْنَوَى وَ يَقَعُ فِيهَا جَزَعٌ شَدِيدٌ وَ غَلَاءٌ وَ يُصِيبُ مَلِكَ بَابِلَ إِلَى الْمَغْرِبِ بَلَاءٌ عَظِيمٌ
And when it will eclipse during Jumadi Al Aakhir, there will be little rain and the water at Naynawa, and severe alarm would occur in it and expensive prices, and mighty calamity would afflict a king of Babel to the west.
وَ إِذَا انْكَسَفَ فِي رَجَبٍ فَإِنَّهُ يَكُونُ بِالْمَغْرِبِ مَوْتٌ وَ جُوعٌ وَ يَكُونُ بِأَرْضِ بَابِلَ أَمْطَارٌ وَ يَكْثُرُ وَجَعُ الْأَنْفِ وَ الْعَيْنِ فِي الْأَمْصَارِ
And when it eclipses during Rajab, death and hunger will occur in the west, and there will occur in the land of Babel, rains, and a lot of pains of the nose, and the eye, in the cities.
وَ إِذَا انْكَسَفَ فِي شَعْبَانَ فَإِنَّ الْمَلِكَ يُقْتَلُ أَوْ يَمُوتُ وَ يَمْلِكُ ابْنُهُ وَ يَغْلُو الْأَسْعَارُ وَ يَكْثُرُ جُوعُ النَّاسِ
And when it eclipses during Shaban, the king would be killed or will die and his son would rule, and the prices would be expensive, and the hunger would frequent the people.
وَ إِذَا انْكَسَفَ فِي شَهْرِ رَمَضَانَ يَكُونُ بِالْجَبَلِ بَرْدٌ شَدِيدٌ وَ ثَلْجٌ وَ مَطَرٌ وَ كَثُرَتِ الْمِيَاهُ وَ يَقَعُ بِأَرْضِ فَارِسَ سِبَاعٌ كَثِيرَةٌ وَ يَقَعُ بِأَرْضِ مَاهَ مَوْتٌ كَثِيرٌ بِالصِّبْيَانِ وَ النِّسَاءِ
And when it eclipses during the month of Ramazan, there will be severe cold and snow and rain at the mountains and plenty of water, and a lot of predatory wild animal would come in the land of Faris, and there will occur in the water land a lot of deaths of the children and the women.
وَ إِذَا انْكَسَفَ فِي شَوَّالٍ فَإِنَّ الْمَلِكَ يَغْلِبُ عَلَى أَعْدَائِهِ وَ يَكُونُ فِي النَّاسِ شَرٌّ وَ بَلِيَّةٌ
And when it eclipses during Shawwal, the king would overcome over his enemies, and there will be evil and afflictions during the people.
وَ إِذَا انْكَسَفَ فِي ذِي الْقَعْدَةِ فَإِنَّهُ تُفْتَحُ الْمَدَائِنُ الشِّدَادُ وَ تَظْهَرُ الْكُنُوزُ فِي بَعْضِ الْأَرَضِينَ وَ الْجِبَالِ
And when it eclipses during Zil Qadah, hard cities would be conquered, and the treasures will appear in some of the lands and the mountains.
وَ إِذَا انْكَسَفَ فِي ذِي الْحِجَّةِ فَإِنَّهُ يَمُوتُ رَجُلٌ عَظِيمٌ بِالْمَغْرِبِ وَ يَدَّعِي فَاجِرٌ الْمُلْكَ.
And when it eclipses during Zil Hijja, a mighty man will die in the west, and an immoral king would make a claim’’.[165]
وَ قَدْ قَالَ النَّبِيُّ ص إِذَا أَرَادَ اللَّهُ بِقَوْمٍ خَيْراً أَمْطَرَهُمْ بِاللَّيْلِ وَ شَمَّسَهُمْ بِالنَّهَارِ
And the Prophet-saww said: ‘Whenever Allah-azwj Wants goodness with a people, Gives them rain at night and their sun at the night’.
وَ قَالَ ص إِذَا غَضِبَ اللَّهُ عَلَى أُمَّةٍ وَ لَمْ يُنْزِلْ بِهَا الْعَذَابَ غَلَتْ أَسْعَارُهَا وَ قَصُرَتْ أَعْمَارُهَا وَ لَمْ تَرْبَحْ تِجَارَتُهَا وَ لَمْ تَزْكُ ثِمَارُهَا وَ لَمْ تَغْزُرْ أَنْهَارُهَا وَ حُبِسَ عَنْهَا أَمْطَارُهَا وَ سُلِّطَ عَلَيْهَا أَشْرَارُهَا
And he-saww said: ‘Whenever Allah-azwj is Wrathful upon a community and had not Send down the Punishment at it, it’s prices would be expensive and their lifespans would be short, and their trades would not be profitable, and their rives would not flow, and their rains would be withheld from them, and their evil ones would overcome upon them’.
وَ قَالَ ص إِذَا مُنِعَتِ الزَّكَاةُ هَلَكَتِ الْمَاشِيَةُ وَ إِذَا جَارَ الْحُكَّامُ أُمْسِكَ الْقَطْرُ مِنَ السَّمَاءِ وَ إِذَا خُفِرَتِ الذِّمَّةُ نُصِرَ الْمُشْرِكُونَ عَلَى الْمُسْلِمِينَ.
And he-saww said: ‘When the Zakat is prevented the livelihoods would be destroyed, and when the rules would be tyrannous the drops from the sky would be withheld, and when responsibility (of the Zimmy) is extinguished, the Polytheists would be victorious over the Muslims’’.[166]
2 الْإِخْتِصَاصُ، اعْلَمْ إِذَا قُرِنَتِ الزُّهَرَةُ مَعَ الْمِرِّيخِ فِي بُرْجٍ وَاحِدٍ هَلَكَ مَلِكُ الرُّومِ أَوْ يَكُونُ بِالرُّومِ مُصِيبَاتٌ عَظِيمَةٌ أَوْ بَلَايَا
(The book) ‘Al Ikhtisas’ –
‘Know, then the Venus is paired with the Mars in one constellation, the king of Rome would be destroyed or there will happen to be mighty difficulties at Al Rome or calamities.
وَ إِذَا قُرِنَتْ مَعَ زُحَلَ كَانَ فِي الْعَامَّةِ شِدَّةٌ وَ ضِيقٌ
And when it is paired with Saturn there would be adversities and narrowness among the general public.
وَ إِذَا قُرِنَتِ الزُّهَرَةُ [مَعَ] الْمُشْتَرِي أَصَابَ النَّاسَ رَخَاءٌ مِنَ الْعَيْشِ
And when the Venus is paired with the Jupiter, the people would be prosperous from the livelihoods.
وَ إِذَا قُرِنَتِ الزُّهَرَةُ [مَعَ] عُطَارِدٍ يَكُونُ إِهْرَاقُ الدِّمَاءِ وَ فَتْحٌ عَظِيمٌ
And when the Venus is paired with Mercury, there will be blood shedding and a mighty conquest.
وَ إِذَا قُرِنَ بَهْرَامُ [مَعَ] زُحَلَ فِي بُرْجٍ وَاحِدٍ مَلَكَ مَلِكٌ حَدِيثٌ فِي أَرْضِ ذَلِكَ الْبُرْجِ
And when Mars is paired with Saturn in one constellation, a new king would rule in the land of that constellation.
وَ إِذَا اجْتَمَعَ بَهْرَامُ وَ الْمُشْتَرِي مَاتَ مَلِكٌ عَظِيمُ الشَّأْنِ
And when Mars combines with the Jupiter, a king of mighty glory would die.
وَ إِذَا اجْتَمَعَ زُحَلُ وَ عُطَارِدٌ وَقَعَ فِي التُّجَّارِ الْخَوْفُ وَ الْحُزْنُ وَ كَذَلِكَ فِي أَهْلِ الْأَدَبِ
And when Saturn and Mercury combine, the fear and grief would occur among the traders, and like that would be regarding the people of education.
وَ إِذَا اجْتَمَعَ زُحَلُ وَ الْمُشْتَرِي فِي بُرْجٍ وَاحِدٍ تَغَيَّرَتِ الدُّنْيَا فِي سَائِرِ الْأَحْوَالِ وَ يَتَغَيَّرُ أُمُورُ النَّاسِ وَ تَخْرُجُ الْخَوَارِجُ مِنَ النَّوَاحِي كُلِّهَا وَ خَاصَّةً مِنَ الْجِيلَانِ وَ الدَّيْلَمِ وَ الْأَكْرَادِ وَ يَقْتُلُونَ النَّاسَ قِتَالًا شَدِيداً وَ يَشْتَدُّ الْأَمْرُ عَلَيْهِمْ مِنَ الْخَوْفِ وَ الْحُزْنِ وَ تَرْتَفِعُ السَّفِلَةُ شَأْنُهُمْ وَ تَغَيَّرُ طَبَائِعُ النَّاسِ كُلِّهِمْ وَ يَذْهَبُ عَنْهُمُ الْحَيَاءُ وَ الْإِنْسَانِيَّةُ وَ يَزِيدُ فِيهِمْ كَثْرَةُ الْفَسَادِ خَاصَّةً فِي النِّسَاءِ وَ إِسْقَاطُ الْوَالِدَاتِ أَوْلَادَ الْحَرَامِ وَ إِهْرَاقُ الدِّمَاءِ وَ الْقَتْلُ وَ الْجُوعُ
And when Saturn and Jupiter combine in one constellation, the world would change in rest of the states, and the affairs of the people would change, and the rebels would come out from all the areas, and especially from Gilan and Al-Daylam and the Turks, and the people will be killed a severe battle, and the matter would intensify upon them from the fear and the grief, and the lowly would raise their glory, and the norms of the people would change, all of them, and the shame and the humanity would go away from them, and the frequency of mischief would increase among them, especially among the women, and the births of the illegitimate children would be miscarried, and the blood will be shed, and the killing and the hunger.
وَ إِذَا اجْتَمَعَ الْمُشْتَرِي وَ الْعُطَارِدُ أَصَابَ الْأَرْضَ طَاعُونٌ وَ يَقَعُ فِيمَا بَيْنَ النَّاسِ الْعَدَاوَةُ وَ الْبُغْضُ
And when the Jupiter and Mercury combine, the earth will be afflicted with plague, and there will occur the enmity and the hatred between the people.
وَ إِذَا رَكِبَ الْقَمَرُ فَوْقَ زُحَلَ ذَهَبَ مُلْكُ مَلِكٍ
And when the Moon rides above the Saturn, a kingdom of a king will go away.
وَ إِذَا اجْتَمَعَ بَهْرَامُ وَ عُطَارِدٌ فِي الْعَقْرَبِ فَذَلِكَ آيَةُ قَتْلِ مَلِكِ بَابِلَ
And when Mars and Mercury combine in the Scorpio, so that is a sign of a killing of a king of Babel.
وَ إِذَا اجْتَمَعَ الْمُشْتَرِي وَ الزُّهَرَةُ فِي الْعَقْرَبِ فَذَلِكَ آيَةُ فَزَعٍ وَ مَرَضٍ بِأَرْضِ بَابِلَ
And when the Jupiter and the Venus combine in the Scorpio, so that is a sign of panic and illnesses in the land of Babel.
وَ إِذَا اجْتَمَعَ الشَّمْسُ وَ زُحَلُ فِي الْعَقْرَبِ فِي شَوْلَةِ الْعَقْرَبِ فَذَلِكَ آيَةُ اخْتِلَافِ الرُّومِ وَ قَتْلِ مَلِكِهِمْ
And when the Sun and the Saturn combine in the Scorpio in the whole of Scorpio, so that is a sign of differing of Rome and killing of their king.
وَ إِذَا اجْتَمَعَ الْمِرِّيخُ وَ عُطَارِدٌ فِي شَوْلَةِ الْعَقْرَبِ فَذَلِكَ خَرَابُ بَيْتِ مَلِكِ بَابِلَ
And when the Mars and Mercury were to combine in the whole of the Scorpio, so that is a ruination of a house of a king of Babel.
وَ إِذَا اجْتَمَعَتِ الشَّمْسُ وَ الْقَمَرُ فِي شَوْلَةِ الْعَقْرَبِ وَ بَهْرَامُ فِي سَرَطَانَ فَإِنِ اسْتَطَعْتَ أَنْ تَتَّخِذَ سَرَباً لِتَدْخُلَ فِيهِ فَافْعَلْ
And when the Sun and the Moon combine in the whole of the Scorpio while Mars is in Cancer, so if you are able to take an underground tunnel to enter into it, then do so.
وَ إِذَا اجْتَمَعَتِ الزُّهَرَةُ وَ الْمُشْتَرِي فَإِنَّ النِّسَاءَ يَخْشَيْنَ أَزْوَاجَهُنَّ عَدَاوَةً
And when the Venus and the Jupiter combine, then the women would fear the enmity of their husbands.
وَ إِذَا نَزَلَ كِيوَانُ الطَّرْفَةَ أَوِ الدَّبَرَانَ وَقَعَ الطَّاعُونُ بِالْعِرَاقِ وَ مَاتَ كَثِيرٌ مِنَ النَّاسِ وَ إِذَا نَزَلَ الطَّرْفَةَ عَلَى آخِرِهِ يَكُونُ فِي أَرْضِ الْعِرَاقِ قِتَالٌ وَ فِتْنَةٌ وَ إِذَا نَزَلَ النَّثْرَةَ بُدِّلَتْ أَعْمَالُ الْعِرَاقِ وَ لَقُوا بَلَاءً وَ شِدَّةً
And when Saturn (planet) descends at Al-Tarfah or Aldebaran (in Taurus), the plague would occur in Al Iraq and many of the people would die. And when Al Tarfah descends upon its end, conflicts and Fitna would take place in the land of Al-Iraq. And when Al-Nasra descends, the deeds of Al-Iraq would be replaced, and they would face the calamities and adversities.
وَ إِذَا نَزَلَ كِيوَانُ الْغَفْرَ يَكُونُ بِأَرْضِ الْعِرَاقِ قِتَالٌ وَ فِتْنَةٌ وَ إِذَا نَزَلَ كِيوَانُ جَبْهَةَ وَقَعَ الْمَوْتُ فِي الْبَقَرِ وَ السِّبَاعِ وَ الْوَحْشِ
And when Saturn (planet) descends at Al-Gafr, there will be conflicts in the land of Al Iraq and Fitna. And when Saturn (planet) descends at Jab’hat the death would occur among the cows, and the lions, and the wild animals.
وَ إِذَا نَزَلَ كِيوَانُ وَ الْمُشْتَرِي الْإِكْلِيلَ وَ الْقَلْبَ وَ الشَّوْلَةَ يَقَعُ فِي الْمَشْرِقِ وَ الْمَغْرِبِ طَاعُونٌ شَدِيدٌ وَ يَمُوتُ مِنَ النَّاسِ أُنَاسٌ كَثِيرٌ وَ يَقَعُ الْفَسَادُ وَ الْبَلَايَا فِي الْأَرْضِ كُلِّهَا وَ يَكُونُ بَلَايَا عَلَيْهِمْ كُلُّهَا فِي النَّاسِ وَ يُقْتَلُ الْمُلُوكُ وَ الْعُلَمَاءُ وَ تَرْتَفِعُ سَفِلَةٌ مِنَ النَّاسِ
And when Saturn (planet) descends while the Jupiter is by the heart and the shoulder, severe plague would occur in the east and the west and a lot of people from the population would die, and there would be mischief and calamities in the earth, all of it, and the calamities would be upon them, all of them among the people, and kings and the scholars would be killed, and the lowly from the people would be raised.
وَ اعْلَمْ أَنَّ مَعَ الشَّمْسِ كَوَاكِبَ لَهَا أَذْنَابٌ بَعْضُهَا فَوْقَ بَعْضٍ نَفَرٌ فَإِذَا بَدَا كَوْكَبٌ مِنْهَا فِي بُرْجٍ مِنَ الْبُرُوجِ وَقَعَ فِي أَرْضِ ذَلِكَ الْبُرْجِ شَرٌّ وَ بَلَاءٌ وَ فِتْنَةٌ وَ خَلْعُ الْمُلُوكِ
And know that with the sun there are planets having tails for it, a number of these upon the others. So when a planet from it appears in a constellation from the constellations, evil would occur in the land of that constellation, and calamities, and Fitna, and the kings would abdicate.
وَ إِذَا رَأَيْتَ كَوْكَباً أَحْمَرَ لَا تَعْرِفُهُ وَ لَيْسَ عَلَى مَجَارِي النُّجُومِ يَنْتَقِلُ فِي السَّمَاءِ مِنْ مَكَانٍ إِلَى مَكَانٍ يُشْبِهُ الْعَمُودَ وَ لَيْسَ بِهِ فَإِنَّ ذَلِكَ آيَةُ الْحَرْبِ وَ الْبَلَايَا وَ قَتْلِ الْعُظَمَاءِ وَ كَثْرَةِ الشُّرُورِ وَ الْهُمُومِ وَ الْآشُوبِ فِي النَّاسِ.
And when you see a red planet, you do not know, and it isn’t upon the flow of the stars transferring in the sky from a place to a place, resembling the pillar and it isn’t one, then that is a sign of the war, and the calamities, and mighty killing, and a lot of evil and the sorrows and trouble among the people’’.[167]
باب 13 السنين و الشهور و أنواعهما و الفصول و أحوالها
CHAPTER 13 – THE YEARS AND THE MONTHS AND THEIR TYPES, AND THE SEASONS AND THEIR STATES
الآيات
The Verses –
التوبة إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ إلى قوله تعالى إِنَّمَا النَّسِيءُ زِيادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عاماً وَ يُحَرِّمُونَهُ عاماً لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ فَيُحِلُّوا ما حَرَّمَ اللَّهُ زُيِّنَ لَهُمْ سُوءُ أَعْمالِهِمْ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْكافِرِينَ
(Surah) Al-Tawbah – Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion, therefore do not be unjust to yourselves regarding these, [9:36] – up to His-azwj Words: But rather, the postponement (of the Sacred months) increases in the Kufr, whereby those who were committing Kufr strayed. They were violating it a year and sanctifying it a year, in order to adjust the number which Allah Forbade, so they could permit what Allah had Prohibited. The evil of their deeds was adorned for them, and Allah does not Guide the Kafir people [9:37].
Tafseer –
تفسير إِنَّ عِدَّةَ الشُّهُورِ قال الرازي اعلم أن السنة عند العرب عبارة عن اثني عشر شهرا من الشهور القمرية و الدليل عليه هذه الآية و أيضا قوله هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً وَ قَدَّرَهُ مَنازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ
Surely, the number of months [9:36] – Al-Razi said, ‘Know that the year in the presence of the Arabs consists of twelve months from the lunar months, and the evidence upon it is this Verse, and as well His-azwj Words: He is the (One) Who Made the sun a brightness and the moon a light, and Ordained stages in order for the number of the years to be known and the accounting. [10:5].
فجعل تقدير القمر بالمنازل علة للسنين و ذلك إنما يصح إذا كانت السنة معلقة بسير القمر و أيضا قال تعالى يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَواقِيتُ لِلنَّاسِ وَ الْحَجِ
So He-azwj Made the Ordainment of the moon with the stages as a reason for the years, and that is rather correct when the year would be related with the travel of the moon. And the Exalted Said as well: They are asking you about the crescent. Say: ‘These are timings for the people and the Hajj’; [2:189].
و عند سائر الطوائف عن المدة التي تدور الشمس فيها دورة تامة و السنة القمرية أقل من الشمسية بمقدار معلوم و بسبب ذلك النقصان تنتقل الشهور القمرية من فصل إلى فصل فيكون الحج واقعا في الشتاء مرة و في الصيف أخرى و كان يشق عليهم الأمر بهذا السبب
And in the view of all the parties it is about the period which the sun rotates in it a complete rotation. And the lunar year is less than the solar by a known measurement and due to the cause of that decrease the lunar months move from season to season. So the Hajj would take place in the winter at times, and in the summer at other (times), and the matter was grievous upon them due to this reason.
و أيضا إذا حضروا الحج حضروا للتجارة و ربما كان ذلك الوقت غير موافق لحضور التجار من الأطراف و كان يخل بأسباب تجاراتهم بهذا السبب
And as well, when they attended the Hajj, they attend for the trading, and sometimes that time was other than compatible for displaying the trade from the outskirts, and the means of their businesses were disrupted due to this reason.
فلهذا السبب أقدموا على عمل الكبيسة على ما هو معلوم في علم الزيجات و اعتبروا السنة الشمسية و عند ذلك بقي زمان الحج مختصا بوقت معين فهو أخف لمصلحتهم و انتفعوا بتجاراتهم و مصالحهم
For this reason they went ahead upon a leaping deed based upon what is known in the knowledge of Al-Zayjaat, and they considered the solar year, and during that the time of the Hajj remained specifically with a specified time. So it was better for their interests, and they were benefitting with their trading and their interests.
فهذا النسيء و إن صار سببا لحصول المصالح الدنيوية إلا أنه لزم منه تغير حكم الله تعالى لأنه لما خص الحج بأشهر معلومة على التعيين و كان بسبب النسيء يقع في سائر الشهور
So this is the postponement [9:37], and even if it became a cause for achieving the worldly interests, except that it necessitated from him changing a Judgment of Allah-azwj the Exalted, because He-azwj had Singles out the Hajj for the well-known months based upon the specifying, and the reason for the postponement occurred in rest of the months.
فتغير حكم الله لتكليفه و الحاصل أنهم لرعاية مصالحهم في الدنيا سعوا في تغيير أحكام الله و إبطال تكليفه فلهذا استوجبوا الذم العظيم في هذه الآية
So a Judgment of Allah-azwj was changed of His-azwj encumberment, and the result is that they, in order to take care of their interests in the world, they strived in changing the Rulings of Allah-azwj and invalidate His-azwj encumberment. Therefore, for this, they were obliged the mighty condemnation in this Verse.
قال النيسابوري قال المفسرون إنهم كانوا أصحاب حروب و غارات و كان يشق عليهم مكث ثلاثة أشهر متوالية من غير قتل و غارة فإذا اتفق لهم في شهر منها أو في المحرم حرب أو غارة أخروا تحريم ذلك الشهر إلى شهر آخر
Neshapuri said, ‘The interpreters said, ‘They were companions of the wards and raids, and it was grievous upon them to remain for three consecutive months without any killing and raiding. So when a war was agreed for them during a month from these, or a raid in Al-Muharram, they delayed that month to another month’.
قال الواحدي و أكثر العلماء على أن هذا التأخير كان من المحرم إلى صفر و يروى أنه حدث ذلك في كنانة لأنهم كانوا فقراء محاويج إلى الغارة و كان جنادة بن عوف الكناني مطاعا في قومه و كان يقوم على جمل في الموسم فيقول بأعلى صوته إن آلهتكم قد أحلت لكم المحرم فأحلوه ثم يقوم في القابل فيقول إن آلهتكم قد حرمت عليكم المحرم فحرموه
Al-Wahidy said, ‘And most of the scholars are upon (the view) that this delay happened from Al-Muharram to Safar. And it is reported that it occurred in Kanana, because they were poor, needy to raid, and Junadah Bin Awf Al-Kanany was obeyed among his people, and he would stand upon a camel during the season (Hajj) and say at the top of his voice, ‘You gods had permitted Al-Muharram for you all!’ So they permitted it. Then he stood among the tribes and say, ‘Your gods had prohibited Al-Muharram unto you all!’ So they prohibited it.
و الأكثرون على أنهم كانوا يحرمون من جملة شهور العام أربعة أشهر و ذلك قوله لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ أي ليوافقوا العدة التي هي الأربعة و لا يخالفوا و لم يعلموا أنهم خالفوا ترك القتال و وجوب التخصيص و ذلك قوله تعالى فَيُحِلُّوا ما حَرَّمَ اللَّهُ أي من القتال و ترك الاختصاص
And most of them were upon (the view) they were prohibited from total of the general months, four months, and that is His-azwj Word: in order to adjust the number which Allah Forbade, [9:37] – i.e., in order to be compatible with the number, which was four, and they would not be opposing, and they did not know that they were opposing leaving the killing and the obligation of the specifics. And that is His-azwj Word: so they could permit what Allah had Prohibited. [9:37] – i.e. from the killing and leaving the specified.
قال ابن عباس إنهم ما أحلوا شهرا من الأشهر الحرم إلا حرموا مكانه شهرا آخر من الحلال و لم يحرموا شهرا من الحلال إلا أحلوا مكانه شهرا آخر من الحرام لأجل أن تكون عدة الحرام أربعة مطابقة لما ذكره الله تعالى
Ibn Abbas said, ‘They did not permit any month from the prohibited months except that they prohibited another month in its place from the permitted ones, and they did not prohibit any month from the permissible ones except they permitted another months in it’s place from the prohibited ones, for the reason that the number of the prohibited (months) would be four due to what Allah-azwj the Exalted had Mentioned.
و للآية تفسير آخر و هو أن يكون المراد بالنسيء كبس بعض السنين القمرية بشهر حتى يلتحق بالسنة الشمسية و ذلك أن السنة القمرية أعني اثني عشر شهرا قمريا هي ثلاثمائة و أربعة و خمسون يوما و خمس و سدس يوم على ما عرف من علم النجوم و عمل الزيجات
And for the Verse, there is another interpretation, and it is that the intent with the postponement happened to be to leap in the lunar years by a month until it matches up with the solar year, and that is because the lunar year meant twelve lunar months. These are three hundred and fifty-four days and five and sixth days, based upon what is known from the knowledge of the stars and the work of ‘Al-Zayjaat’.
و السنة الشمسية و هي عبارة عن عود الشمس من أية نقطة تفرض من الفلك إليها بحركتها الخاصة ثلاثمائة و خمسة و ستون يوما و ربع يوم إلا كسرا قليلا فالسنة القمرية أقل من السنة الشمسية بعشرة أيام و إحدى و عشرين ساعة و خمس ساعة تقريبا
And the solar year, which is the return of the sun from any point of the ark, imposed on it by its own movement, is three hundred and sixty-five days and a quarter of a day, except for a small fraction. So the lunar year is less than the solar year by ten days and twenty-one hours, and five hours approximately.
و بسبب هذا النقصان تنتقل الشهور القمرية من فصل إلى فصل فيكون الحج واقعا في الشتاء مرة و في الصيف أخرى و كذا في الربيع و الخريف و كان يشق الأمر عليهم إذ ربما كان وقت الحج غير موافق لحضور التجار من الأطراف
Because of this decrease, the lunar months move from one season to another, so the Hajj takes place in the winter at times and in the summer at another (time). And the same in the spring and autumn, and it was difficult for them, as perhaps the time of Hajj was not suitable for the presence of merchants from the outskirts.
فكان تختل أسباب تجاراتهم و معايشهم فلهذا السبب أقدموا على عمل الكبيسة بحيث يقع الحج دائما عند اعتدال الهواء و إدراك الثمرات و الغلات و ذلك بقرب حلول الشمس نقطة الاعتدال الخريفي فكبسوا تسع عشرة سنة قمرية بسبعة أشهر قمرية حتى صارت تسع عشرة سنة شمسية فزادوا في السنة الثانية شهرا ثم في الخامسة ثم في السابعة ثم في العاشرة ثم في الثالثة عشر ثم في السادسة عشر ثم في الثامنة عشر
The reasons for their trade and livelihood were disrupted, and for this reason they took up the leap so that the Hajj always takes place when the air is mild and the fruits and yields are realised, and that was around near to the permeation of the sun cutting the autumn equinox.So, they reduced nineteen lunar years by seven lunar months until they became nineteen solar years, and in the second year they added a month, then in the fifth, then in the seventh, then in the tenth, then in the thirteenth, then in the sixteenth, then in the eighteenth.
و قد تعلموا هذه الصنعة من اليهود و النصارى فإنهم يفعلون هكذا لأجل أعيادهم فالشهر الزائد هو الكبيس و سمي بالنسيء لأنه المؤخر و الزائد مؤخر عن مكانه
And they had learnt this craft from the Jews and the Christians, for they were doing like this for the reason of their festivals. So the extra month, it is the leap, and it is named as ‘the postponement’ because it is delayed, and the extra is delayed from its place.
و هذا التفسير يطابق ما روي أنه ص خطب في حجة الوداع و كان في جملة ما خطب به إلا أن الزمان قد استدار كهيئته يوم خلق الله السماوات و الأرض السنة اثني عشر شهرا منها أربعة حرم ثلاث متواليات ذو القعدة و ذو الحجة و المحرم و رجب مضر بين جمادى و شعبان.
And this interpretation is compatible with what is reported that he-saww addressed during the farewell Hajj, and in was among the total of what he-saww addressed with, except that the time had turned around like it being the day Allah-azwj Created the skies and the earth. The year is of twelve months, from these four are sacred. Three are consecutive, Zul Qadah, and Zul Hijjah, and Al-Muharram, and Rajab of (clan of) Muzar is between Jumadi and Shaban.
و المعنى رجعت الأشهر إلى ما كانت عليه و عاد الحج في ذي الحجة و بطل النسيء الذي كان في الجاهلية و قد وافقت حجة الوداع ذا الحجة في نفس الأمر و كانت حجة أبي بكر قبلها في ذي القعدة التي سموها ذا الحجة
And the meaning is that the months returned to what they had been upon, and the Hajj returned to be in Zil Hijja, and the postponement which was during the pre-Islamic period was invalidated, and the farewell Hajj was in accordant to Zil Hijjah in the same matter. And before that, the Hajj of Abu Bakr had taken place during Zil Qadah which they have named it as Zil Hijjah.
و إنما لزم العتب عليهم في هذا التفسير لأنهم إذا حكموا على بعض السنين بأنها ثلاثة عشر شهرا كان مخالفا لحكم الله بأن عدة الشهور اثنا عشر شهرا أي لا أزيد و لا أنقص و إليه الإشارة بقوله ذلِكَ الدِّينُ الْقَيِّمُ على هذا التفسير و يلزمهم أيضا ما لزمهم في التفسير الأول من تغيير أشهر الحرم عن أماكنها فتكون الإشارة إلى المجموع انتهى
Rather, they must be reprimanded in this interpretation, because if they judge some years that they are thirteen months, it would be in violation of God’s judgment that the number of months is twelve, i.e. it can neither exceed nor be deficient. And to it is the indication by His‑azwj Words: That is the upright religion, [9:36] upon this interpretation and it necessitates them as well what had necessitated them in the first interpretation of the changing of the prohibited months from their place, so it would be the indication to the whole’ – end.
و قال الطبرسي ره إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ أي عدد شهور السنة في حكم الله و تقديره اثْنا عَشَرَ شَهْراً و إنما تعبد الله المسلمين أن يجعلوا سنتهم على اثني عشر شهرا ليوافق ذلك عدد الأهلة و منازل القمر دون ما دان به أهل الكتاب
And Al Tabarsi said, ‘Surely, the number of months in the Presence of Allah – i.e., the number of months of the year in the Judgment of Allah-azwj and His-azwj Determination are twelve months [9:36] – and rather the Muslims worship Allah-azwj by making their year to be based upon twelve months for that to be in accordance with the number of crescents, and the stages of the moon are besides what the People of the Book are making it a religion with.
و الشهر مأخوذ من شهرة الأمر لحاجة الناس إليه في معاملاتهم و محل ديونهم و حجهم و صومهم و غير ذلك من مصالحهم المتعلقة بالشهور
And the (word) ‘Al-Shahr’ (month) is taken from ‘Al-Shohrat’ (fame) of the matter for the needs of the people to it in their dealing, and placing of their debts, and their Hajj, and their Fasting and other than that from their interests related with the months.
و قوله فِي كِتابِ اللَّهِ معناه ما كتب الله في اللوح المحفوظ و في الكتب المنزلة على أنبيائه و قيل في القرآن و قيل في حكمه و قضائه عن أبي مسلم
And His-azwj Words: in the Book of Allah, – It’s meaning is what Allah-azwj has Written in the Guarded Tablet, and in the Books Revealed upon His-azwj Prophets-as. And it is said, in the Quran. And it is said, in His-azwj Wisdom and His-azwj Decree – from Abu Muslim.
و قوله يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ متصل بقوله عِنْدَ اللَّهِ و العامل فيها الاستقرار
And His-azwj Words: the day He Created the skies and the earth [9:36] – connected with His‑azwj Words: in the Presence of Allah – and the worker (factor) in it is the stability.
و إنما قال ذلك لأنه يوم خلق السماوات و الأرض أجرى فيها الشمس و القمر و بمسيرهما تكون الشهور و الأيام و بهما تعرف الشهور مِنْها أَرْبَعَةٌ حُرُمٌ ثلاثة منها سرد ذو القعدة و ذو الحجة و المحرم و واحد فرد و هو رجب
And rather He-azwj Said that because the day He-azwj Created the skies and the earth, He-saww Caused the sun and the moon to flow in it, and by their journeys are the months and the days, and by them the months are recognised, from these four are Sacred. [9:36]. Three of these are consecutive – Zul Qadah, and Zul Hijjah, and Al-Muharram, and one is individual, and it is Rajab.
و معنى حرم أنه يحرم انتهاك المحارم فيها أكثر مما يحرم في غيرها و كانت العرب تعظمها حتى لو أن رجلا لقي قاتل أبيه فيها لم يهجه لحرمتها و إنما جعل الله بعض هذه الشهور أعظم حرمة من بعض لما علم من المصلحة في الكف عن الظلم فيها لعظم منزلتها و لأنه ربما أدى ذلك إلى ترك الظلم أصلا لانطفاء النائرة و انكسار الحمية في تلك المدة فإن الأشياء تجر إلى أشكالها.
And the meaning of ‘sacred’ is that it is prohibited to violate the sanctity during it more that it is prohibited in others. And the Arabs used to revere it to the extent that if a man were to meet a killer of his father during it, he would not attack him due to its sanctity. And rather Allah-azwj has Made some of these months to be of mightier sanctity than some due to what He-azwj Knows of the betterment in the restraint from the injustices during these, to revere their status, and because perhaps that would lead to abandoning the injustice in the first place to extinguish the fires and break down the heat during that period, for the things tend to be drawn to their resemblances.
و شهور السنة المحرم سمي بذلك لتحريم القتال فيه و صفر سمي بذلك لأن مكة تصفر من الناس فيه أي تخلو و قيل لأنه وقع وباء فيه فاصفرت وجوههم و قال أبو عبيد سمي بذلك لأنه صفرت فيه أوطابهم عن اللبن
And months of the year – Al-Muharram has been named with that due to the prohibition (Tahreem) of the battling during it, and Safar has been named with that because Makkah has the palest of the people in it, i.e., vacant. And it is said because a plague had occurred in it, so their faces had paled. And Abu Ubeyd said, ‘It has been named with that because their pitchers had paled from the milk’.
و شهرا ربيع سميا بذلك لإنبات الأرض و إمراعها فيهما و قيل لارتباع القوم أي إقامتهم و الجماديان سميتا بذلك لجمود الماء فيهما و رجب سمي بذلك لأنهم كانوا يرجبونه و يعظمونه و قيل سمي بذلك لترك القتال فيه من قولهم رجل أرجب إذا كان أقطع لا يمكنه العمل
And the month of Rabie has been named with that for the vegetation of the earth and it’s pastures. And it is said, the tying (Al-Irtiba) of the people, i.e., their staying. And the two Jumadi’s were named with that due to the freezing (Al-Jumoud) of the water during these. And Rajab has been named with that because they were embarrassed from it and revering it. It is said, ‘It is named with that due to abandoning the fighting during it, from their own words, ‘A man is ‘Arjab’’ when he was cut off, not possible to do a deed.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ فِي الْجَنَّةِ نَهَراً يُقَالُ لَهُ رَجَبٌ مَاؤُهُ أَشَدُّ بَيَاضاً مِنَ الثَّلْجِ وَ أَحْلَى مِنَ الْعَسَلِ مَنْ صَامَ يَوْماً مِنْ رَجَبٍ شَرِبَ مِنْهُ.
And it is reported from the Prophet-saww having said: ‘In the Paradise there is a river called ‘Rajab’. It’s water is intensely whiter than the snow, and sweeter than the honey. One who fasts a day of Rajab would drink from it’’.
و شعبان سمي بذلك لتشعب القبائل فيه
And Shaban has been named with that for the tribes to branch out during it.
– عَنْ أَبِي عَمْرٍو وَ رَوَى زِيَادُ بْنُ مَيْمُونٍ أَنَّ النَّبِيَّ ص قَالَ: إِنَّمَا سُمِّيَ شَعْبَانَ لِأَنَّهُ يَشَّعَّبُ فِيهِ خَيْرٌ كَثِيرٌ لِرَمَضَانَ.
From Abu Amro, and it is reported by Ziyad Bin Maymoun that the Prophet-saww said: ‘But rather Shaban has been named as such because a lot of good forks out (Yasha’ab) for Ramazan’.
و شهر رمضان سمي بذلك لأنه يرمض الذنوب و قيل سمي بذلك لشدة الحر و قيل إن رمضان من أسماء الله تعالى و شوال سمي بذلك لأن القبائل كانت تشول فيه أي تبرح عن أمكنتها و قيل لشولان الناقة أذنابها فيه و ذو القعدة سمي بذلك لقعودهم فيه عن القتال و ذو الحجة لقضاء الحج فيه.
And the month of Ramazan has been named with that because it burns off (Yarmaz) the sins. And it is said it had been named with that due to the severity of the heat. And it is said that ‘Ramazan’ is from the Names of Allah-azwj the Exalted. And Shawal has been named with that because the tribes were moving (Tashawwal) during it, i.e., departing from their places. And it is said for the stabilising of the camels, their tails, during it. And Zul Qadah is named with that due to their sitting back (Quoud) from the fighting during it. And Zul Hijjah is for fulfilling the Hajj in it.
ذلِكَ الدِّينُ الْقَيِّمُ أي ذلك الحساب المستقيم الصحيح لا ما كانت العرب تفعله من النسيء و قيل معناه ذلك الحساب المستقيم الحق و قيل معناه ذلك الدين تعبد به فهو اللازم
That is the upright Religion [9:36] – i.e., that is the straight, correct calculation, not what the Arabs used to do of the Postponement. And it’s meaning is that straight calculation of the truth. And it is said its meaning is that religion worshipped by it, so it is necessary.
فَلا تَظْلِمُوا فِيهِنَ أي في هذه الأشهر كلها عن ابن عباس و قيل في هذه الأشهر الحرم أَنْفُسَكُمْ بترك أوامر الله و ارتكاب نواهيه و إذا عاد الضمير إلى جميع الشهور فإنه يكون نهيا عن الظلم في جميع العمر و إذا عاد إلى الأشهر الحرم ففائدة التخصيص أن الطاعة فيها أعظم ثوابا و المعصية أعظم عقابا و ذلك حكم الله في جميع الأوقات الشريفة و البقاع المقدسة انتهى.
therefore do not be unjust regarding these, [9:36] – i.e. regarding these months, all of them. From Ibn Abbas, ‘And it is said regarding these sacred months’. to yourselves [9:36] by abandoning the Commands of Allah-azwj and committing the prohibitions. And when the source returns to entirety of the months, so it becomes a prohibition from the injustices during entirety of lifespan, and when it returns to the sacred months, so the benefit is specific that the obedience during it is of mightier rewards and the disobedience is of mightier punishment, and that is a Judgment of Allah-azwj regarding entirety of the noble timings, and the holy spots’ – end.
أقول و يحتمل أن يكون المراد فلا تظلموا أنفسكم في أمرهن بهتك حرمتهن
I (Majlisi) am saying, ‘And it is possible that the intend would be, ‘Do not do injustice to yourselves regarding their matter by violating their sanctities’.
و قال الطبرسي ره قال مجاهد كان المشركون يحجون في كل شهر عامين فحجوا في ذي الحجة عامين ثم حجوا في المحرم عامين ثم حجوا في صفر عامين و كذلك في الشهور حتى وافقت الحجة التي قبل حجة الوداع في ذي القعدة ثم حج النبي ص في العام القابل حجة الوداع فوافقت ذا الحجة
And Al-Tabarsi said, ‘Mujahid said, ‘The Polytheists used to perform Hajj during every month for two years, then they would perform Hajj during Zil Hijjah for two years. Then they would perform Hajj during Al-Muharram for two years. Then they would perform Hajj during Safar for two years, and like that during the months until they stopped at the Hajj which was before the farewell Hajj during Zil Qadah. Then the Prophet-saww performed Hajj during the following year, the farewell Hajj, so it stopped at Zil Hijjah.
فلذلك قَالَ النَّبِيُّ ص فِي خُطْبَتِهِ أَلَا إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرْضَ الْخَبَرَ. أراد ص بذلك أن الأشهر الحرم رجعت إلى مواضعها و عاد الحج إلى ذي الحجة و بطل النسيء.
So, for that, the Prophet-saww said in his-saww address: ‘Indeed! The times have rotated as if it is a day Allah-azwj Created the skies and the earth!’ – the Hadeeth. He-saww intended by that that the sacred months have returned to their places, and the Hajj has returned to Zil Hijjah, and the postponement has been invalidated.
يُضَلُّ بِهِ الَّذِينَ كَفَرُوا قال البيضاوي أي ضلالا زائدا يُحِلُّونَهُ عاماً أي يحلون النسيء من الأشهر الحرم سنة و يحرمون مكانه شهرا آخر وَ يُحَرِّمُونَهُ عاماً فيتركونه على حرمته لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ أي ليوافقوا عدة الأربعة المحرمة فَيُحِلُّوا ما حَرَّمَ اللَّهُ بمواطاة العدة وحدها من غير مراعاة الوقت انتهى.
whereby those who were committing Kufr strayed. [9:37] – Al-Bayzawi said, ‘I.e., increased straying’. They were violating it a year – i.e., permitting the postponement from the sacred months for a year and prohibiting another year in its place – and sanctifying it a year, – leaving it upon its sanctity – in order to adjust the number which Allah Forbade, – i.e., in order to be compatible with the number ‘four months’, so they could permit what Allah had Prohibited. [9:37] – by observing the number alone from without taking care of the timing’ – end.
و أقول لما كانت معرفة الأخبار المذكورة في هذا الباب و غيره متوقفة على معرفة الشهور و السنين و مصطلحاتهما قدمنا شيئا من ذلك فنقول لما احتاجوا في تقدير الحوادث إلى تركيب الأيام و كان أشهر الأجرام السماوية الشمس ثم القمر و كان دورة كل منهما إنما تحصل في أيام متعددة كانا متعينين بالطبع لاعتبار التركيب فصار القمر أصلا في الشهر و الشمس أصلا في السنة
And I (Majlisi) am saying, ‘Since recognising the reports mentioned in this chapter and others is dependent on knowing the months and years and their terminology, we have presented some of that. So we are saying, when they needed to estimate events to compose days, and the most famous of the celestial bodies was the sun, then the moon, and the rotation of each one of them rather resulted in the numbered days, they were meaning with considering the composition. So the moon came to be in the origin during the month, and the sun originally in the year.
ثم إن الظاهر من حال القمر ليس دوره في نفسه بل باعتبار تشكلاته النورية فلذلك كان الشهر مأخوذا منها و هي إنما تكون بحسب أوضاعه مع الشمس و يتم دوره إذا صار فضل حركة القمر على حركة الشمس الحقيقيين دورا و العلم به متعذر لأنهما إذا اجتمعا مثلا بمقوميهما و عاد القمر بمقومه إلى موضع الاجتماع فقد سارت الشمس قوسا
Moreover, the apparent state of the moon is not its role in itself, but rather considering its luminous formations, so for that, the month was taken from it, and it rather happened by its luminosity with the sun. And its role is completed if the superiority of the movement of the moon over the movement of the real sun becomes a cycle, and knowledge of it is impossible, because if they meet, for example, with their equalizers, and the moon returns with its equal to the place of meeting, then the sun has moved an arc.
فإذا قطع القمر تلك القوس فقد سارت قوسا أخرى و مع تعذره مختلف لاختلاف حركتيهما بمقوميهما فلا يكون ذلك الفضل أمرا منضبطا فمستعملو الشهر القمري من أهل الظاهر منهم من يأخذونه من يوم الاجتماع إلى يومه و هم اليهود و الترك
If the moon cuts that arc, then it travels another arc, and with its impossibility it is different due to the difference in their movements with their rectangles.So this virtue is not a disciplined matter, for the users of the lunar month from among the apparent people among them are those who take it from the day of the meeting to its day, and they are the Jews and the Turks.
و منهم من ليلة رؤية الهلال إلى ليلتها و هم المسلمون أو من تشكل آخر إلى مثله بحسب ما يصطلحون عليه و اعتبار الاستهلال أولى لأنه أبين أوضاعه من الشمس و أقربها إلى الإدراك مع أن القمر في هذا الموضع كالموجود بعد العدم و المولود الخارج من الظلم لكن لما لم يكن لرؤية الأهلة حد لا يتعداه لاختلافها باختلاف المساكن
And some of them are from the night of sighting the crescent until its night, and they are the Muslims, or those who formed another to its like, according to what they agree upon, and considering that the initiation is more appropriate because it is clearer than the sun and closest to the comprehension, along with that the moon in this position is like the one that exists after non-existence and the new-born emerging from darkness.But since the sighting of the new moons does not have a limit that they do not exceed due to their differences in different places.
و حدة الأبصار إلى غير ذلك لم يلتفت إليها إلا في الأحكام الشرعية المبتنية على الأمور الظاهرة و مستعملوه من أهل الحساب يأخذون الدور من الفضل بين الحركتين الوسطيتين
The sharpness of the eyes, etc., is not considered except in the legal rulings that are based on apparent matters, and those who use it from the people of calculation take the role of virtue between the two intermediate movements.
فيجدونه في تسعة و عشرين يوما و نصف يوم و دقيقة واحدة و خمسين ثانية إذا جزئ يوما بليلته بستين دقيقة و كل دقيقة بستين ثانية و هذا هو الشهر القمري الاصطلاحي المبني على اعتبار سير الوسط في السيرين
They find it in twenty-nine days and a half, and one minute and fifty seconds, if a day is divided into its night by sixty minutes.And every minute is sixty seconds, and this is the idiomatic lunar month, which is based on considering the course of the middle in the two courses.
و إذا ضرب عدد أيامه في اثني عشر عدد أشهر السنة خرج أيام السنة القمرية الاصطلاحية و هو ثلاثمائة و أربع و خمسون يوما و خمس و سدس يوم و هي ناقصة عن أيام السنة الشمسية بعشرة أيام و عشرين ساعة و نصف ساعة مستوية بالتقريب
And if the number of its days is multiplied by twelve the number of months of the year, the days of the conventional lunar year come out, which is three hundred and fifty-four days and five and a sixth of a day, and it is short from the day of the solar year by ten day and twenty and a half hours, almost equating.
فيأخذون لشهر ثلاثين يوما و لشهر آخر تسعة و عشرين يوما و ذلك لأنهم اصطلحوا على أخذ الكسر الزائد على النصف صحيحا فأخذوا المحرم الذي هو أول شهور السنة القمرية ثلاثين يوما لكون الكسر أزيد من النصف فصار صفر تسعة و عشرين لذهاب النصف عنه بما احتسب في المحرم
Thus, they are taking thirty days for a month and twenty-nine days for another, and that is because they used to take the excess fraction over the whole half. So, they take Al-Muharram, which is first of the months of the lunar year, as of thirty days, because the fraction is more than the half. So Safar became of twenty-nine due to the removal of the half away from it with what was calculated regarding Al-Muharram.
فلم يبق إلا ضعف فضل الكسر الزائد على النصف أعني ثلاث دقائق و أربعين ثانية و هو غير ملتفت إليه لقصوره عن النصف و صار أول الربيعين ثلاثين يوما و ثانيهما تسعة و عشرين و على هذا الترتيب إلى آخر السنة فصار ذو الحجة تسعة و عشرين يوما و خمس و سدس يوم و هما اثنتان و عشرون دقيقة لأنها الحاصلة من ضرب ما زاد في الكسر على النصف و هو دقيقة واحدة و خمسون ثانية في اثني عشر عدد الشهور
There did not remain except double the value of the excess fraction over half, that is, three minutes and forty seconds, and he did not pay any attention to it because it was less than half, and the first two Rabie (s) are of thirty days and their seconds are of twenty-nine and based upon this sequence up to the end of the year. So Zul Hijjah came to be of twenty-nine days and five and sixth day, and these are twenty-two minutes because it is the result of multiplying what exceeds the fraction by half, which is one minute and fifty seconds in twelve, the number of months.
و إذا فعل بشهور السنة الثانية مثل ما فعل بشهور الأولى اجتمع لذي الحجة في الثانية مثل ما مر فيصير الجميع أربعا و أربعين دقيقة و هو زائد على النصف فيؤخذ ذو الحجة في السنة الثانية ثلاثين يوما و يذهب في السنة الثالثة من الكسر اللازم بعد كل سنة ست عشرة دقيقة بما اعتبر في السنة السابقة
And if he does with the months of the second year the same as what he did in the first months, he gathers for Zul Hijjah in the second as what has passed, and everyone becomes forty-four minutes, which is more than half. Zul Hijjah is taken in the second year as thirty days, and in the third year it is taken from the necessary fraction after each year sixteen minutes for what was considered in the previous year.
و تبقى ست دقائق فتنضم إلى الكسر اللازم من السنة الرابعة فيصير المجموع ثماني و عشرين دقيقة و هو أقل من النصف فإذا انضم إلى كسر السنة الخامسة صار مجموعهما خمسين دقيقة و هو أكثر من النصف فيجعل ذو الحجة في هذه السنة ثلاثين يوما و يذهب من الكسر اللازم في السنة السادسة عشر دقائق
Six minutes remain, and it joins the necessary fraction from the fourth year, so the total becomes twenty-eight minutes, which is less than half. If he joins the fifth-year fraction, the sum of them becomes fifty minutes, which is more than half. Thus, Zul Hijjah is made in this year thirty days, and the fraction required in the sixteenth year is taken away by minutes.
و تبقى اثنتا عشرة دقيقة فينضم إلى كسر السنة السابعة و يصير المجموع أربعا و ثلاثين دقيقة فيؤخذ ذو الحجة فيها ثلاثين يوما و على هذا القياس يؤخذ ذو الحجة ثلاثين يوما في السنة العاشرة و الثالثة عشرة و السادسة عشرة و الثامنة عشرة و الحادية و العشرين و الرابعة و العشرين و السادسة و العشرين و التاسعة و العشرين
Twelve minutes remain, then it joins the seventh-year fraction, bringing the total to thirty-four minutes. So Zul Hijjah would be taken in it as of thirty days. And based upon this comparison, Zul Hijjah is taken as thirty days in the year ten, and the thirteenth, and the sixteenth, and the eighteenth, and the twenty-first, and the twenty-fourth, and the twenty-sixth, and the twenty-ninth.
و من لم يعتبر في اعتبار الكسر مجاوزة النصف بل يكتفي بالوصول إليه يجعل ذا الحجة في السنة الخامسة عشرة ثلاثين يوما بدل السادسة عشرة و على التقديرين إذا أخذ ذو الحجة في السنة التاسع و العشرين ثلاثين يوما بقي عليهم لتمام يوم اثنتان و عشرون دقيقة
And the one who does not consider the fraction to exceed half, but is sufficient to reach it, makes Dhu al-Hijjah in the fifteenth year thirty days instead of the sixteenth. And based upon the two estimates, if Zul Hijjah is take in the year twenty-nine as of thirty days, there would remain upon them twenty-two minutes to complete.
فينجبر بالكسر اللازم في السنة الثلاثين و يتم عدد أيام الشهور بلا كسر في كل ثلاثين سنة ثم يستأنف و السبب في ذلك أن الكسر اللازم في سنة واحدة اثنتان و عشرون دقيقة كما مر
Thus, it is forced by the necessary fraction in the thirtieth year, and the number of days of the months is completed without a fraction in every thirty years, and then it is resumed, and the reason for that is that the necessary fraction in one year is twenty-two minutes as has passed.
و نسبته إلى ستين بالخمس و السدس و هما إنما يصحان من ثلاثين فثلاثون خمس يوم ستة أيام و ثلاثون سدس يوم خمسة أيام و المجموع أحد عشر يوما و تسمى هذه الأيام كبائس فسنوا الكبس على ترتيب بهزيجهح كادوط أو بهزيجوح كادوط على القولين المتقدمين
And its ratio to sixty is one-fifth and one-sixth, and they are only correct from thirty and thirty-fifth of a day, six days and thirty-sixth of a day of five days. The total is eleven days, and these days are called miserable days. So they legislated the procedure based upon the sequence Bahzijah Kadout, or Bahzijuh Kadout, based upon the two words.
الباء للسنة الثانية، و الهاء للخامسة، و الزاى للسابعة، و الياء للعاشرة، و الجيم للثالثة عشر، و الهاء للخامسة عشر، و الحاء للتاسعة عشر، و« كا» للحادية و العشرين و هكذا
Note: The (letter) ‘Ba’ is for the second year, and the ‘Ha’ is for the fifth, and the ‘Zay’ is for the seventh, and the ‘Ya’ is for the tenth, and the ‘Jeem’ is for the thirteenth, and the ‘Ha’ is for the fifteenth, and the ‘Ha’ is for the nineteenth, and ‘Ka’ is for the twenty-first, and like this.
و الاختلاف بين الكلمتين في الهاء الثانية، فعلى القول بكون الكبيسة هي الخامسة عشر يكون الرمز هاء، و على القول بكونها السادسة عشر يكون واوا كما مرّ آنفا.
And the difference between the two words is regarding the ‘Ha’ of the second. Based upon the words it would be the leap, it is the fifteenth, the symbol would be ‘Ha’. And based upon the word, it would be the sixteenth, being the ‘Waw’ just as has passed.
هذا هو المشهور في الكبس و ذكر شراح التذكرة نوعين آخرين من الكبس الأول ما يفعله اليهود و الترك فإنهم كانوا يردون السنين القمرية إلى السنين الشمسية بكبس القمرية في كل سنة أو ثلاث بشهر
This is what is famous regarding the leap, and mention of the commentary of ‘Al-Tazkira’, this is of two other types from the leap. The first is what the Jews and the Turks are doing. They used to convert the lunar years to the solar years by pressing the lunar years every year or three by a month.
و الثاني ما تفعله العرب في الجاهلية من النسيء و هو أنهم كانوا يستعملون شهور الأهلة و كانوا حجهم الواقع في عاشر ذي الحجة كما رسمه إبراهيم ع دائرا في الفصول كما في زماننا هذا
And the second is what the Arabs were doing during the pre-Islamic period, of the postponement, and it is that they were using the crescent months and their Hajj occurred in the tenth of Zul Hijah, just as was the ritual of Ibrahim-as, rotating in the seasons just as in in this time of ours.
فأرادوا وقوعه دائما في زمان إدراك الغلات و الفواكه و اعتدال الهواء أعني أوائل الخريف ليسهل عليهم السفر و قضاء المناسك فكان يقوم في الموسم عند اجتماع العرب خطيب يحمد الله و يثني عليه و يقول إني أزيد لكم في هذه السنة شهرا و هكذا أفعل في كل ثلاث سنين حتى يأتي حجكم في وقت يسهل فيه مسافرتكم فيوافقونه على ذلك
So they wanted it to happen always in the time of high yields and fruits and mild weather, meaning early autumn, so that it would be easier for them to travel and perform rituals. A speaker used to stand at the gathering of the Arabs. He would praise Allah-azwj and extol upon Him-azwj and say, ‘I am increasing a month for you all during this year, and like this I shall be doing every three years until your Hajj comes to be in the time your journeys would be easy in it, so perform it based upon that!’
فكان يجعل المحرم كبسا و يؤخر اسمه إلى صفر و اسم صفر إلى ربيع الأول و هكذا إلى آخر السنة فكان يقع الحج في السنة القابلة في عاشر محرم و هو ذو الحجة عندهم لأنهم لما سموا صفر بالمحرم و جعلوه أول السنة صار المحرم الآتي ذا الحجة و آخر السنة
He used to make Muharram a leap and delay its name to Safar and Safar to Rabi’ al-Awwal and so on until the end of the year. So, the Hajj occurred on the tenth of Muharram, and it was Zul Hijjah with them, because when they had named Sa’af as Al-Muharram and made it to be the beginning of the year, the coming Al-Muharram became Zul Hijjah, and another year.
و يقع في السنة محرمان أحدهما رأس السنة و الآخر النسيء و يصير شهورها ثلاثة عشر و على هذا يبقى الحج في المحرم ثلاث سنين متوالية ثم ينتقل إلى صفر و يبقى فيه كذلك إلى آخر الأشهر
And two Muharrams occurred in the year, one of them in the beginning of the year and the other, the postponed, and it’s months became thirteen months. And based upon this, the Hajj came to be in Al-Muharram for three consecutive years. Then it was transferred to Safar and remained in it like that up to the last of the months.
ففي كل ست و ثلاثين سنة قمرية تكون كبيستهم اثنا عشر شهرا قمريا و قيل كانوا يكبسون أربعا و عشرين سنة باثني عشر شهرا و هذا هو الكبس المشهور في الجاهلية و إن كان الأول أقرب إلى مرادهم و بالجملة إذا انقضى سنتان أو ثلاث و انتهت النوبة إلى الكبيس قام فيهم خطيب و قال إنما جعلنا اسم الشهر الفلاني من السنة الداخلة للذي بعده
In every thirty-six lunar years, their leap is twelve lunar months, and it was said that they leapt twenty-four years with twelve months. And this is the leap, the famous during the pre-Islamic period. And if the first is closer to what they want, and in general, if two or three years have passed and the shift ends to the leap, a speaker stood among them and said, ‘But rather we made the name of so and so months from that entering year for the one which is after it!’
و حيث كانوا يزيدون النسيء على جميع الشهور بالنوبة حتى يكون لهم في سنة محرمان و في أخرى صفران فإذا اتفق أن يتكرر في السنة شهر من الأربعة الحرم نبأهم الخطيب بتكريره و حرم عليهم واحدا منهما بحسب ما تقتضيه مصلحتهم
And when they were increasing the postponement upon entirety of the months in shifts until there would be two Muharram(s) for them in a year and in another there would be two Safar(s). If it is agreed that a month from the four sacred months would be repeated during the year, the speaker would inform them with it’s repetition and prohibited upon them, one of these by a calculation of what is in accordance with their interests.
و لما انتهى النوبة في أيام النبي ص إلى ذي الحجة و تم دور النسيء على الشهور كلها حج في السنة العاشرة من الهجرة بوقوع الحج فيها في عاشر ذي الحجة و قال ألا إن الزمان قد استدار كهيئته يوم خلق الله السماوات و الأرض يعني به رجوع الحج و أسماء الشهور إلى الوضع الأول ثم تلا قوله تعالى إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً إلى آخر الآية انتهى
And when the leap ended to Zul Hijjah during the days of the Prophet-saww and the rotation of the postponement upon the months, all of them, was completed, he-saww performed Hajj during the year on the tenth of the Hijrah by the occurrence of the Hajj in it in the tenth of Zul Hijjah, and he-saww said: ‘Indeed! The time has rotated like it was the day Allah-azwj Crated the skies and the earth’, meaning by it the return of the Hajj and names of the months to the former place. Then he-saww recited Words of the Exalted: Surely, the number of months in the Presence of Allah are twelve months [9:36] – up to the end of the Verse – end.
و أما السنة الشمسية فمأخوذة من عود الشمس إلى موضعها من فلك البروج المقتضي لعود حال السنة بحسب الفصول و يحصل ذلك في ثلاث مائة و خمسة و ستين يوما و ربع يوم إلا كسرا كما ذكره في التذكرة
As for the solar year, it is taken from the return of the sun to its position from the orbit of the zodiac, which necessitates the return of the state of the year according to the seasons, and this occurs in three hundred and sixty-five days and a quarter of a day, except for a fraction just as he has mentioned in ‘Al-Tazkira’.
و الكسر عند بطلميوس جزء واحد من ثلاث مائة جزء من يوم و يتم في أيام السنة المذكورة من الشهور القمرية الوسطية اثني عشر شهرا و أحد عشر يوما إلا سبع دقائق و اثنتي عشرة ثانية
And the fraction according to Ptolemy is one part of three hundred parts of a day, and it takes place in the days of the mentioned year of the mean lunar months twelve months and eleven days except for seven minutes and twelve seconds.
و هذه المدة أعني اثني عشر شهرا قمريا وسطيا تسمى سنة قمرية اصطلاحية و مستعملو السنة الشمسية لهم طرق الأولى طريقة قدماء المنجمين فإنهم يأخذون السنة من يوم تحل الشمس فيه نقطة بعينها كالاعتدال الربيعي إلى مثل ذلك اليوم
And this period, I mean, twelve lunar months on average, called a conventional lunar year, and users of the solar year have the first methods, the method of ancient astrologers.They take the year from the day on which the sun sets at a specific point, such as the vernal equinox, until the like of that day.
و يأخذون شهورها من الأيام التي تحل فيها أمثال تلك النقطة من البروج فإن كانت النقطة التي هي مبدأ السنة الموافق لمبدإ الشهر الأول أول برج كأول الحمل كانت أمثالها أوائل البروج الباقية و إن كانت عاشرة برج مثلا كانت أمثالها عواشر البروج الثانية الفرس القديم
And they take its months from the days in which the likes of this point of the zodiac come, if the point which is the beginning of the year corresponding to the principle of the first month is the first constellation, like the beginning of Aries, it’s like was the first of the remaining constellations, and if it was the tenth sign, for example, the likes of it were the tenth of the second signs, the ancient Persians.
و ليس فيها كسور و كبائس و سنتهم ثلاثمائة و خمسة و ستون يوما و شهورهم ثلاثون ثلاثون و يزيدون الخمسة في آخرها و يسمونها الخمسة المسترقة و هذه أسماء شهورهم فروردين ماه أرديبهشت ماه خرداد ماه تير ماه مرداد ماه شهريور ماه مهر ماه آبان ماه آذر ماه دي ماه بهمن ماه إسفندارمذ ماه
And there are no fractures and leaps, and their year is three hundred and sixty-five days, and their months are thirty (days), thirty (days), and they add five at the end of it, and they call it the five of the stolen, and these are names of their months – Farwardeen Mah, Irdeyhasht Mah, Khardad Mah, Teyr Mah, Mardad Mah, Shahreywar Mah, Mahr Mah, Aban Mah, Azar Mah, Dey Mah, Bahman Mah, Isfandarmaz Mah.
و كان في العهد القديم لهذا التاريخ كبيسة و أنهم كانوا يجمعون الأرباع الزائدة و يؤخرونها إلى عشرين و مائة سنة و كانوا يزيدون لذلك شهرا في سنة الإحدى و العشرين و المائة فتصير هذه السنة ثلاثة عشر شهرا و لهم في ذلك تفصيل من دور الكبس و غير ذلك أعرضنا عن ذكرها
And in the ancient pact for this date there was a leap, and they used to collect the extra quarters and delay them to one hundred twenty years, and they would add a month for that in the year one hundred and twenty-one. So this year become of thirteen months, and for them in that there is detain of the rotations of the leap and other than that, we are turning away from mentioning it.
و كان مبدأ هذا التاريخ من زمان جمشيد أو كيومرث و استمر إلى زمان يزدجرد فلما انتهى ملكهم تركوا الكبس و كان بعض المنجمين يزيدون الخمسة المسترقة بعد آبان ماه و بعضهم بعد إسفندارمذ ماه ففي كل أربع سنين أو خمس سنين تتقدم هذه السنة على السنة الشمسية بيوم الثالثة
The beginning of this history was from the time of Jamshid or Kiyomarth and continued until the time of Yazdjird. When their rule ended, they left the qisas, and some astrologers added to the five enslaved after Aban Mah, some of them after Infandamaz Mah. So in every four year or five years. This year precedes upon the solar year by a third day.
التاريخ الملكي و هو منسوب إلى السلطان جلال الدين ملك شاه و السبب في وضعه أنه اجتمع في حضرته ثمانية من الحكماء منهم الخيام فوضعوا تاريخا مبدؤه نزول الشمس أول الحمل و أول السنة يوم تكون الشمس في نصف نهاره في الحمل سموه بالنيروز السلطاني
The royal history, which is attributed to Sultan Jalal al-Din Malik Shah, and the reason for his creation is that eight of the wise men, including Khayyam, had gathered in his presence.So, they placed a date, the beginning of which is the sun’s descent, at the beginning of Aries, and the beginning of the year, the day the sun is in the middle of its day in Aries, naming it as Neyrouz Al-Sultany (The royal Nowrooz).
فسنوه شمسية حقيقية و كذا شهوره إذا اعتبرت بحلول الشمس في أوائل البروج كما فعله بعض المنجمين و إذا أخذت ثلاثين ثلاثين و ألحقت الكسر بآخر السنة و كبس الكسر في كل أربع سنين أو خمس بيوم ليوافق أول السنة دائما نزول الشمس الحمل كما فعله أكثر المنجمين
So they made it as the real solar (year), and like that for it’s months when they considered the arrival of the sun in the beginning of the constellations, just as some of the astrologers had done. And when they took thirty, thirty, and the fraction was added to the end of the year, and the fraction was a leap every four years or five days, so that the beginning of the year always coincided with the sun’s descent into Aries just as most of the astrologers had done.
كانت اصطلاحية و أسماء شهورها أسماء شهور الفرس القديم المتقدم و عليه بناء التقاويم الآن الرابعة التاريخ الرومي مبدؤه بعد اثنتي عشرة سنة شمسية من وفاة الإسكندر بن فيلقوس الرومي
It was an idiomatic expression, and the names of its months were the names of the months of the ancient Persians and on it the calendars were built. Now the fourth, the Rumi history, its beginning, twelve solar years after the death of Iskandar Ibn Filqus Al Rumi.
و سنوه شمسية اصطلاحية هي ثلاثمائة و خمسة و ستون يوما و ربع تام و كذا شهورهم اصطلاحية شمسية و أسماء شهورهم و عددها هكذا تشرين الأول لا تشرين الآخر ل كانون الأول لا كانون الآخر لا شباط كح آذار لا نيسان ل أيار لا حزيران ل تموز لا آب لا أيلول ل
And they made a conventional solar year of three hundred and sixty-five days and a perfect quarter, and like that are their conventional solar months, and the names of their months and their number are like that – The first October and no last October, to the first December not the last December, no February, no March, no April, for May not June, for July, no August, no September.
و مستعملو هذا التاريخ يعدون أربعة منها ثلاثين و هي تشرين الآخر و نيسان و حزيران و أيلول و السبعة البقية غير شباط أحدا و ثلاثين و شباط في ثلاث سنين متوالية ثمانية و عشرين و في الرابعة و هي سنة الكبيسة تسعة و عشرين
Those who use this date count four of them as thirty, which are the last October, April, June, and September, And the remaining seven are other than February are thirty-one, and February in three consecutive years is twenty-eight, and in the fourth, which is the leap year, twenty-nine.
فالسنة عندهم ثلاثمائة و خمسة و ستون و ربع كامل مع أن السنة الشمسية أقل من ذلك عندهم لكسر في الربع كما عرفت و وجدوا الكسر مختلفا في أرصادهم
So the year with them is of three hundred and sixty-five and a perfect quarter, along with that the solar year is less than that with them by a fraction in the quarter just as you know, and they found the fractions to be different in their observations.
ففي رصد التباني ثلاث عشرة دقيقة و ثلاثة أخماس دقيقة و في رصد المغربي اثنتا عشرة دقيقة و على رصد مراغة إحدى عشرة دقيقة و على رصد بعض المتأخرين تسع دقائق و ثلاثة أخماس دقيقة و على رصد بطلميوس أربع دقائق و أربعة أخماس دقيقة
So in the observation of Al-Tabany it is thirteen minutes and three-fifth of a minute, and in the observation of Al-Maghriby it is twelve minutes. And based upon the observation of Maragah, eleven minutes. And based upon the observation of some of the latter ones, nine minutes, and three-fifths of a minute. And upon the observation of Ptolemus, four minutes and four-fifth of a minute.
و الفرس من زمان جمشيد أو قبله و الروم من عهد إسكندر أو بعده كانوا يعتبرون الكسر ربعا تاما موافقا لرصد أبرخس فالشهور الرومية مبنية على هذا الاعتبار و هذا الرصد و على ما وجده سائر أصحاب الأرصاد
And the Persians from the time of Jamshid or before, and the Romans from the time of Alexander or after that, they considered the fraction as a full quarter, in accordance with the observation of Abrakhs. The Roman months are based on this consideration and this observation and based upon what rest of the observers had found.
فلا يوافق هذه السنة الشمسية و بمرور الأزمان تدور شهورها في الفصول و قال بعضهم في كل ثلاثين سنة تقريبا تتأخر سنتهم عن مبدإ السنة الشمسية بيوم و أول سنتهم و هو تشرين الأول في هذه الأزمان يوافق تاسع عشر الميزان و أول نيسان في الدرجة الثالثة و العشرين من الحمل
It does not coincide with this solar year, and with the passage of time its months revolve around the seasons, and some of them said that approximately every thirty years, their year lags behind the principle of the solar year by a day.And the first of their year, which is October, in these times corresponds to the nineteenth of Libra and the first of April in the twenty-third degree of Aries.
و اعلم أن كثيرا من الأمور الشرعية منوطة بهذه الشهور من الأحوال و الأعمال و الآداب كالمطر في نيسان و آدابه و لا يعلم أن الشارع بناه على الفصول أو على الشهور و لعل الأول أظهر فيشكل اعتبار الشهور في تلك الأزمان إذ لعلهم أرادوا تعيين أوقات الفصول فعينوها بهذه الشهور لموافقتها لتلك الأوقات في تلك الأزمان
And know that many legal matters are dependent on these months of conditions, deeds, and etiquette, such as the rain in April and its etiquette, and it is not known that the Lawgiver built it on the seasons or on the months. Perhaps the first is more apparent. Thus, considering the months in those times, because perhaps they wanted to specify the times of the seasons, so they designated them with these months because they coincided with those timings in those times.
لكن في بعض الأعمال التي في وقتها اتساع يمكن رعاية الاحتياط بحسب التفاوت بين الزمانين و إيقاعها في الوقت المشترك و ما لم يكن فيه اتساع بعلمها في اليومين معا.
But in some of the works whose time is capacious, it is possible to take care of precautions according to the discrepancy between the two times and their rhythm in the common time, and unless there is an expansion of their knowledge on both days together.
ثم إن انقسام السنة الشمسية عند الروم إلى هذه الشهور الاثني عشر التي بعضها ثمانية و عشرون و بعضها ثلاثون و بعضها أحد و ثلاثون إنما هو محض اصطلاح منهم لم يذكر أحد من المحصلين له وجها أو نكتة و ما توهم بعض المشاهير من أنه مبني على اختلاف مدة قطع الشمس كلا من البروج الاثني عشر ظاهر البطلان
Then the division of the solar year is according to the Romans into these twelve months, some of which are twenty-eight, some of them thirty, and some of them thirty-one. Rather, it is purely a terminology from them, and none of the collectors mentioned a face or a point. The delusion of some famous people that it is based on the difference in the duration of the cut-off of the sun for each of the twelve signs appears to be invalid.
فإن الحمل و الثور عندهم أحد و ثلاثون و الجوزاء اثنان و ثلاثون و السرطان و الأسد و السنبلة أحد و ثلاثون و الميزان و العقرب ثلاثون و القوس و الجدي تسعة و عشرون و الدلو و الحوت ثلاثون و ظاهر أن الأمر في الشهور الرومية ليس على طبقها كيف و كانون الأول الذي اعتبروه أحدا و ثلاثين هو بين القوس و الجدي و كل منهما تسعة و عشرون.
For them, Aries and Taurus are thirty-one, Gemini thirty-two, Cancer, Leo and Virgo, thirty-one, Libra and Scorpio, thirty-one, Sagittarius and Capricorn twenty-nine, and Aquarius and Pisces thirty-one.And it appears that the matter in the Roman months is not as it is, and December, which they considered the thirty-one, is between Sagittarius and Capricorn, and each of them is twenty-nine.
ثم اعلم أن التاريخ تعيين يوم ظهر فيه أمر شائع كملة أو دولة أو حدث فيه أمر هائل كطوفان أو زلزلة أو حرب عظيم لمعرفة ما بينه و بين أوقات الحوادث و لضبط ما يجب تعيين وقته في مستقبل الزمان
Then know that the date is the designation of a day on which a common event appeared in a community or country, or on which a huge matter occurred, such as a flood, an earthquake, or a great war, in order to know what was between it and the times of accidents, and to set what time should be set in the future of time.
و قد مرت الإشارة إلى تاريخ الروم و الفرس و الشائع المستعمل في زماننا تاريخ الهجرة و سبب وضعه على ما نقل أنه دفع إلى عمر صك محله شعبان فقال أي شعبان هو هذا الذي نحن فيه أو الذي يأتينا أو أن أبا موسى كتب إليه أنه يأتينا من قبلك كتب لا نعرف كيف نعمل فيها قد قرأنا صكا محله شعبان فما ندري أي الشعبانين هو الماضي أو الآتي
The reference to the history of the Romans and the Persians, and the common one used in our time, is the history of the Hijrah and the reason for putting it on what was reported to have been given to Omar by a deed in place of Shaban. He said, ‘I.e. Shaban, it is this which we are upon, or that which we are coming with. Or that Abu Musa wrote to him that he would bring us books from you that we do not know how to act on. We have read a deed whose place is Sha’ban. So we do not know which of the two Shaban(s) it is, the part of the future.
فجمع الصحابة و استشارهم فيما يضبط به الأوقات فقال له الهرمزان ملك الأهواز و قد أسلم على يديه حين أسر و حمل إليه إن للعجم حسابا يسمونه ماهروز و أسنده إلى من غلب عليهم من الأكاسرة و بين كيفية استعماله فعربوا ماهروز بمورخ و جعلوا مصدره التاريخ
So, he gathered the Companions and consulted them regarding setting the times. Al-Hurmazan, the king of Ahvaz, said to him, and he embraced Islam at his hands when he was captured and carried to him, that the non-Arabs have a reckoning, which they call Mahrouz. And he assigned it to those who overpowered them, and explained how to use it, so they Arabized Mahroz in Murch and made its source history.
فقال ابن الخطاب ضعوا للناس تاريخا نضبط به أوقاتهم فقال بعض الحاضرين من مسلمي اليهود لنا حساب مثله نسنده إلى إسكندر
Ibn Al Khattab said, ‘A date has been placed for the people we are setting their timings with it’. On of the attendees from the submissive Jews said, ‘There is a calculation for us like it. We are attributing it to Iskandar’.
فما ارتضاه الصحابة و اتفقوا على أن يجعل مبدؤه هجرة النبي ص إذ بها ظهرت دولة الإسلام و كانت الهجرة يوم الثلاثاء لثمان خلون من شهر ربيع الأول و أول هذه السنة أعني المحرم كان يوم الخميس بحسب الأمر الأوسط و على قول أهل الحديث و يوم الجمعة بحسب الرؤية و حساب الاجتماعات
What the companions agreed with and concurred upon is that it’s beginning should be the Emigration of the Prophet-saww when the governance of Al Islam appeared due to it, and the Emigration was on the day of Tuesday of the eight vacant from the Month of Rabbi Al Awwal, and the first of this year, I meaning Al-Muharram, was the day of Thursday in accordance to the middle matter and based upon the world of the people of the Ahadeeth, and the day of Friday by a calculation of the sighting, and according to the gatherings.
فعمل عليه في أكثر الأزياج إلا زيج المعتبر فإنه عمل على يوم الخميس و كان اتفاقهم على ذلك في سنة سبع عشرة من الهجرة و مبادئ شهور تلك السنة على الرؤية و قد تكون تامة و أكثر المتوالية منها أربعة و قد تكون ناقصة و أكثر المتوالية منها ثلاثة.
So he worked on it in most of the combinations, except for the combination of the one who considered it, because it was worked upon the day of Thursday, and their agreement on that was in the seventeenth year of the Hijrah.And the principles of the months of that year are based on the sighting, and they may be complete, and at the most the consecutive from them are four, and they may be incomplete, and at the most the consecutive are three.
و اعلم أن القوم تمسكوا في اختيار واقعة الهجرة بمبدإ التواريخ الإسلامية على سائر الوقائع المعروفة كالمبعث و المولد بوجوه ضعيفة كقولهم إن المبعث غير معلوم و المولد مختلف فيه و لا يخفى وهنه
And know that the people adhered to the selection of the event of migration to the principle of Islamic dates over all other known facts such as the Prophet-hood and the birth with weak aspects, like their words that the Prophet-hood is not known and the birth, there is differing in it and it’s weakness is not hidden.
فإنه لو أريد بذلك عدم اتفاقهم في شيء منهما على يوم معين من شهر معين فظاهر أن أمر الهجرة أيضا كذلك كما بيناه في محله مع أن العلم باليوم و الشهر لا مدخل له في المطلوب و هو ظاهر و إن أريد به اختلافهم في خصوص سنتيهما فكلا فإنه لا خلاف فيه في زماننا فضلا عن أوائل الإسلام
For if it is intended that they do not agree in any of them on a specific day in a particular month, so it appears that the matter of migration is also the same as we have explained in its place, although knowledge of the day and month has nothing to do with what is required.And it is apparent, and if what is meant by it is their differences regarding the specifics of their conducts, then there is no disagreement about it in our time, let alone from the early days of Islam.
و كذا الوجوه الأخرى التي ذكروها في هذا الباب و لقد عثرت على خبر يصلح مرجحا و مخصصا لذلك قل من تفطن به
Likewise are the other aspects that they mentioned in this chapter, and I found a report that is suitable as weighting and specific to that. Few are the ones who discern it.
وَ هُوَ مَا وَرَدَ فِي خَبَرِ الصَّحِيفَةِ الشَّرِيفَةِ السَّجَّادِيَّةِ صَلَوَاتُ اللَّهِ عَلَى مَنْ أُلْهِمَهَا حَيْثُ قَالَ الصَّادِقُ ع إِنَّ أَبِي حَدَّثَنِي عَنْ أَبِيهِ عَنْ جَدِّهِ- عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص أَخَذَتْهُ نَعْسَةٌ وَ هُوَ عَلَى مِنْبَرِهِ فَرَأَى فِي مَنَامِهِ رِجَالًا يَنْزُونَ عَلَى مِنْبَرِهِ نَزْوَ الْقِرَدَةِ يَرُدُّونَ النَّاسَ عَلَى أَعْقَابِهِمُ الْقَهْقَرَى
And it is what is reported in a Hadeeth, the correct, the noble Al-Sajjadiya, may the Salawaat of Allah-azwj be upon the one who as Inspired it when Al Sadiq-asws said: ‘My-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws: ‘Rasool-Allah-saww, drowsiness seized him-saww while he-saww was upon his-saww pulpit. He-saww saw in his‑saww dream men jumping upon his-saww pulpit (like) the jumping of the monkeys, returning the people upon their heels backwards’.
فَاسْتَوَى رَسُولُ اللَّهِ ص جَالِساً وَ الْحُزْنُ يُعْرَفُ فِي وَجْهِهِ فَأَتَاهُ جَبْرَئِيلُ ع بِهَذِهِ الْآيَةِ وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ الْآيَةَ يَعْنِي بَنِي أُمَيَّةَ
Rasool-Allah-saww sat up straight and the grief was recognised in his-saww face. Jibraeel-as came to him-saww with this Verse: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; [17:60] – the Verse, meaning the clan of Umayya.
قَالَ يَا جَبْرَئِيلُ أَ عَلَى عَهْدِي يَكُونُونَ وَ فِي زَمَنِي
He-saww said: ‘O Jibraeel-as! Will it be happening in my-saww era and during my-saww time?’
قَالَ لَا وَ لَكِنْ تَدُورُ رَحَى الْإِسْلَامِ مِنْ مُهَاجَرِكَ فَتَلْبَثُ بِذَلِكَ عَشْراً ثُمَّ تَدُورُ رَحَى الْإِسْلامِ عَلَى رَأْسِ خَمْسٍ وَ ثَلَاثِينَ مِنْ مُهَاجَرِكَ فَتَلْبَثُ بِذَلِكَ خَمْساً.
He-as said: ‘But the mill of Al Islam will rotate from your-saww emigration. It will remain with that for ten (years). Then the mill of Al Islam will rotate to the head (beginning) of (the year) thirty-five from your-saww emigration. It will remain for five (years)’’.
إلى آخر الخبر فيدل على أن جعل مبدإ التاريخ من الهجرة مأخوذ من جبرئيل ع و مستند إلى الوحي السماوي و منسوب إلى الخبر النبوي و هذا يؤيد ما روي أن أمير المؤمنين ع أشار عليهم بذلك في زمن عمر عند تحيرهم
Up to the end of the Hadeeth. It points upon that the beginning of the date being from the Hijrah (Emigration), was taken from Jibraeel-as, and it is attributed to the heavenly Revelation, and attributed to the Prophetic Hadeeth. And this supports what is reported that Amir Al-Momineen-asws indicated to them with that during the time of Umar during their confusion.
و العلة الواقعية في ذلك يمكن أن تكون ما ذكر من أنها مبدأ ظهور غلبة الإسلام و المسلمين و مفتتح ظهور شرائع الدين و تخلص المؤمنين من أسر المشركين و سائر ما جرى بعد الهجرة من تأسيس قواعد الدين المبين.
And the real reason for that could be what was mentioned that it is the principle of the emergence of the supremacy of Islam and Muslims, and the beginning of the emergence of religious laws, The believers were freed from the captivity of the polytheists, and the rest of what happened after the Hijrah of establishing the foundations of the manifest religion.
و لنشر هاهنا إلى فوائد.
And over here we spread out to the benefits –
الفائدة الأولى أنه قد وردت أخبار كثيرة تدل على أن عدد أيام السنة ثلاثمائة و ستون كالأخبار الواردة في عدد الطواف المستحبة و كخبر الاختزال و غيرها
The first benefit is that there have been many reports indicating that the number of days in the year is three hundred and sixty, such as the reports in the number of recommended Tawaaf, like the Hadeeth Al Akhtazal and others.
و هي لا توافق شيئا من المصطلحات المتقدمة و لا السنين الشمسية و لا القمرية و يمكن توجيهه بوجوه الأول أن يكون المراد بها السنة الإلهية كما مرت الإشارة إليه في الباب الأول
And it does not agree with any of the above terminology, nor the solar or lunar years, and it can be directed in the first instances that what is intended by it is the Divine year, as the reference to it has passed in the first chapter.
الثاني أن يكون المراد به السنة الأولى من خلق الدنيا بضم الستة المصروفة في خلق الدنيا إلى السنة القمرية
The second is that what is meant by it is the first year of the creation of the world by adding the six utilised in the creation of the world to the lunar year.
الثالث أن يكون مبنيا على بعض مصطلحات القدماء
The third is that it happens to be built upon some ancient terms.
قال أبو ريحان البيروني في تاريخه سمعت أن الملوك البيشدادية من الفرس و هم الذين ملكوا الدنيا بحذافيرها كانوا يعملون السنة ثلاثمائة و ستين يوما كل شهر منها ثلاثون يوما بلا زيادة و نقصان و أنهم كانوا يكبسون في كل ست سنين بشهر و يسمونها كبيسة
Abu Rayhan said in his history, ‘I heard that the Peshdadian kings of the Persians, who were the ones who owned the whole world, used to work the year as being three hundred and sixty days. Each month from it being of thirty days, without additions and reductions, and they were leaping a month during every six years, and they were naming it a leap.
و في كل مائة و عشرين سنة شهرين أحدهما بسبب الخمسة أيام و الثاني بسبب ربع اليوم و أنهم كانوا يعظمون تلك السنة و يسمونها المباركة و يشتغلون فيها بالعبادات و المصالح ثم قال بعد ذكر نسيء العرب و كبس أهل الكتاب و غيرهم
And in every hundred and twenty years, two months, one of them because of the five days and the second because of a quarter of the day, and that they used to venerate that year and call it blessed, and they engaged in it with worship and interests. Then he said after mentioning the postponement of the Arabs, and the leap of the people of the Book and others.
و قد حكى أبو محمد التائب الآملي في كتاب الغرة عن يعقوب بن طارق أن الهند تستعمل أربعة أنواع من المدد أحدها من عودة الشمس من نقطة من فلك البروج إليها بعينها و هي سنة الشمس
And it has been told by Abu Muhammad Al-Ta’ib Al-Amly in the book ‘Al-Gharra’, from Yaqoub Bin Tariq that the Indians utilising four types of extension. One of them is the return of the sun from a point in the constellation to it, and it is the year of the sun.
و الثانية طلوعها ثلاثمائة و ستين مرة و تسمى السنة الوسطى لأنها أكثر من سنة القمر و أقل من سنة الشمس و الثالثة عودة القمر من الشرطين و هما رأس الحمل إليهما اثنتي عشرة مرة و هي سنة القمر المستعملة.
The second one rises three hundred and sixty times, and it is called the middle year because it is more than the year of the moon and less than the year of the sun. The third is the return of the moon from the Shertan (two stars), which are the head of the Aries, to them twelve times, and it is the year of the moon (which is) utilised.
الفائدة الثانية قال الرازي في قوله تعالى وَ لَبِثُوا فِي كَهْفِهِمْ ثَلاثَ مِائَةٍ سِنِينَ وَ ازْدَادُوا تِسْعاً فإن قالوا لم لم يقل ثلاثمائة و تسع سنين و ما الفائدة في قوله وَ ازْدَادُوا تِسْعاً قلنا قال بعضهم كانت المدة ثلاثمائة سنة من السنين الشمسية و ثلاثمائة و تسع سنين من القمرية و هذا مشكل لأنه لا يصح بالحساب هذا القول
The third benefit, Al Razi said regarding Words of the Exalted: And they remained in their cave for three hundred years and an increase of nine [18:25]. If they were to say, ‘Why did He-azwj not Say ‘Three hundred and nine years’, and what is the benefit in His-azwj Words: and an increase of nine [18:25]?’ We said, ‘One of them said, ‘The period of three hundred years is from the solar years, and three hundred and nine is from the lunar (years), and this is a problem because this word is not correct with the calculations.
وَ رَوَى الطَّبْرِسِيُّ ره وَ غَيْرُهُ أَنَّ يَهُودِيّاً سَأَلَ عَلِيّاً ع عَنْ مُدَّةِ لَبْثِهِمْ فَأَخْبَرَ ع بِمَا فِي الْقُرْآنِ فَقَالَ إِنَّا نَجِدُ فِي كِتَابِنَا ثَلَاثَمِائَةٍ فَقَالَ ع ذَلِكَ بِسِنِي الشَّمْسِ وَ هَذَا بِسِنِي الْقَمَرِ.
And it is reported by Al Tabarsi and others, ‘A Jew asked Ali-asws about the period of their remaining. He-asws informed with what is in the Quran. He-asws said: ‘We-asws find in our Book, three hundred’. He-asws said: ‘That is by the solar years, and this is by the lunar years’’.
و تفصيل القول في ذلك أنه يمكن تقرير الإشكال الوارد على هذا التفسير الذي أومأ إليه الرازي بوجهين أحدهما أن أيام السنة القمرية في مدة ثلاثمائة و تسع سنين إذا قسمت على ثلاثمائة تخرج حصة كل سنة شمسية ثلاثمائة و أربعة و ستين يوما و ثلثا و عشرين ساعة مستوية و ستا و خمسين دقيقة و ثماني و ثلاثين ثانية و أربع و عشرين ثالثة و لا يوافق ذلك شيئا من الأرصاد المتداولة بل ناقص عن الجميع
And the detailed word in that is that it is possible to state the problem referred in this interpretation which Al Razi had gestured to it with two aspects. One of these is that the day of the lunar years in a period of three hundred and nine years, when divided upon three hundred, the share of each solar year is three hundred and sixty-four days, twenty-third flat hours, fifty-six minutes, thirty-eight seconds and twenty-four thirds, and that is not compatible to anything from the circulating observations, but it is deficient from all.
و ثانيهما أن التفاوت المضبوط بين السنتين في مدة ثلاثمائة سنة يزيد على تسع سنين على جميع الأرصاد فإنه على رصد التباني مع أن مقتضاه أقل من سائر الأرصاد يبلغ إلى عشرة أيام و عشرين ساعة و ست و أربعين دقيقة و أربع و عشرين ثانية
The second is that the exact discrepancy between the two years in a period of three hundred years is more than nine years for all observations. It is based upon the observation of Al-Tabany, along with that it contradicts it in less than rest of the observations reaching to ten days and twenty hours, and forty-six minutes and twenty-four seconds.
و إذا ضرب هذا المقدار من الزمان في ثلاثمائة و قسم الحاصل على مقدار السنة القمرية يزيد الخارج على تسع سنين قمرية بأربعة و سبعين يوما و أربع ساعات و ثمان و أربعين دقيقة
And if this amount of time is multiplied by three hundred and the resultant is divided by the amount of a lunar year, the outgoing exceeds nine lunar years by seventy-four days and four hours and forty-eight minutes.
فكيف على سائر الأرصاد حتى أنه على رصد أبرخس المبني عليه حساب الروم و الفرس من قديم الأيام بل المعروف بين جميع الطوائف في صدر الإسلام يزيد على تسع سنين بسبعة و سبعين يوما و ثماني و أربعين دقيقة
So how about all other observations, so that it is based on the observation of Abrakhs, on which the account of the Romans and the Persians is based, from ancient days, but rather what was known among all sects in the early days of Islam exceeds nine years by seventy-seven days and forty-eight minutes.
فلا تستقيم الموافقة المستفادة من التفسير المذكور و الرواية المنقولة و قد يجاب بأن عدم الاعتناء بالكسور القليلة في جنب آحاد الصحاح تارة بإسقاطها سيما إذا لم تبلغ النصف و تارة بإكمالها أي عدها تامة سيما إذا جاوزت النصف
The agreement learned from the aforementioned interpretation and the transmitted narration is not correct, and it may be answered that not taking care of the few fractures in the side of the single chapters Sometimes by dropping it, especially if it does not reach half, and sometimes by completing it, i.e. counting it complete, especially if it exceeds half.
و كذا بالآحاد القليلة في جنب العشرات و العشرات القليلة في جنب المآت و هكذا أمر شائع و عرف عام في المحاورات الحسابية يبتنى عليه كثير من القرآن و الحديث كما سنشير إليه في حديث الصباح بن سيابة
The same applies to the few ones next to the tenths and the few tenths to the hundredth, and this is a common and general custom in arithmetic dialogues on which much of the Qur’an and Hadeeth is based, as we will refer to it in the Hadeeth of Al-Sabah Bin Sayaba.
فلا بأس أن يخبر تعالى بأن مدة لبث أصحاب الكهف ثلاثمائة سنة بالشمسية أو ثلاثمائة و تسع سنين بالقمرية و كانت ناقصة عن الأولى حقيقة بمثل تلك الأيام القلائل أو كانت مطابقة لها و كانت زائدة على الثانية حقيقة بمثلها أو كان في الأول نقصان و في الثانية زيادة يصير المجموع مساويا لمثل تلك الأيام
There is nothing wrong if the Exalted were to Inform that the duration of the stay of the Companions of the Cave was three hundred years in the solar years or three hundred and nine years in the lunar year, and it was actually less than the first in such few days, or it was identical to it and it was in excess of the second in reality by its like, or there was a decrease in the first and an increase in the second, so the total becomes equal to those days.
فإن في رعاية مطابقة العرف في تلك المحاورات لمندوحة عن كذبها حتى أنه يمكن أن يقيد عرفا أمثال ذلك بأنه كذلك بلا زيادة و لا نقصان اعتمادا على أن تحقق الزيادة و النقصان في عرف الحسابيين إنما هو بالصحاح أو ما في حكمها دون أمثال تلك الكسور.
In ensuring conformity with the custom in these dialogues, it is not clear that they are false, to the extent that it is possible to restrict a custom such as that to being so without addition or subtraction, depending on the fact that the increase and decrease in the custom of arithmetic is achieved, it is in the correct or equivalent, without the likes of these fractions’.
و أقول قد مر في المجلد التاسع في باب علم أمير المؤمنين ع بعض القول في ذلك.
And I (Majlisi) am saying, ‘It has passed in the ninth volume in the chapter on the knowledge of Amir Al-Momineen-asws, some of the words regarding that’.
الفائدة الثالثة قد ورد في الأخبار بناء كثير من الأمور الشرعية من الصوم و غيره على عد شهر من الشهور القمرية تاما و شهرا ناقصا كعد الخمسة من شهر آخر مثله أو الستة في سنة الكبيسة و سيأتي بيانها و بسط القول فيها في كتاب الصيام إن شاء الله تعالى و عليه يبنى ما روي أن يوم الأضحى يوم الصوم و يوم عاشوراء يوم الفطر
The second benefit – It has been referred in the Ahadeeth, the building of a lot of matters, from the fasting and other such, is based upon the number of months from the complete lunar months, and a deficient month like the number five from another month like it, ot the six in the leap year. And I shall come with it’s explanation and extended word regarding it in the book of fasting, if Allah-azwj the Exalted so Desires, and upon it is buils what is reported that the day of the sacrifice is the day of fasting, and the Day of Ashura is the day of breaking.
لكنه إنما يستقيم في سنة الكبيسة فإنه إذا كان أول شهر رمضان يوم السبت مثلا كان أول شوال يوم الإثنين لأنه من الشهور التامة و أول ذي القعدة يوم الثلاثاء و أول ذي الحجة يوم الخميس فالأضحى يوم السبت موافقا ليوم الصوم و ذو الحجة لما كان من الشهور الناقصة في غير سنة الكبيسة
But it is only correct in a leap year, for if the first month of Ramadan falls on Saturday, for example, the first of Shawwal is on Monday because it is one of the perfect months, and the first of Zul Qa’dah is on Tuesday. And the beginning of Zul Hijjah is on Thursday, so Eid Al Azha is on Saturday, corresponding to the day of fasting, and Zul Hijjah is due to the deficient months that are not in a leap year.
فالجمعة أول المحرم فعاشوراء يوم الأحد و هو لا يوافق يوم الفطر و في الكبيسة يوافقه لإتمام ذي الحجة فيها و يمكن أن يكون مبنيا على الغالب أو على ما إذا غمت الأهلة كما عمل بها جماعة من الأصحاب على هذا الوجه أو على استحباب صوم يوم الشك
Friday is the beginning of Muharram, so Ashura is on Sunday, and it does not coincide with the day of Al-Fitr, and in the leap it coincides with the completion of Zul Hijjah on it, and it can be based on the majority, or if the new moons became obscured, as a group of companions did in this manner, or on the recommendation to fast on the day of doubt.
فإن هذا الحساب متقدم على الرؤية غالبا و ما قيل في الخبر الأخير من أن المعنى أن العارفين يوم صومهم يوم عيدهم و يوم فطرهم يوم تعزيتهم فهو مما تضحك منه الثكلى
This account is often preceded by vision, and what was said in the last report is that the meaning is that those who know the day of their fast are the day of their Eid, and the day they break their fast is the day of their condolences. So it is what the bereaved would be laughing from it.
و سيأتي مزيد تحقيقه في محله الأنسب و قال أبو ريحان في تاريخه يبتدءون بالشهر من عند رؤية الهلال و كذلك شرع في الإسلام كما قال الله تعالى يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَواقِيتُ لِلنَّاسِ وَ الْحَجِ
And I shall be coming with more research in it’s proper place. And Abu Rayhan said in his history, ‘They are starting with the month at the sighting of the crescent, and like that is the legislation in Al Islam, just as Allah-azwj the Exalted Said: They are asking you about the crescent. Say: ‘These are timings for the people and the Hajj’; [2:189].
ثم نبتت نابتة و نجمت ناجمة و نبغت فرقة جاهلية فنظروا إل ى أخذهم بالتأويل و ميلهم إلى اليهود و النصارى فإن لهم جداول و حسابات يستخرجون بها شهورهم و يعرفون منها صيامهم و المسلمون مضطرون إلى رؤية الهلال و وحدوهم شاكين فيه مختلفين مقلدين بعضهم بعضا بعد استفراغهم أقصى الوسع في تأمل مواضعه و تفحص مواقعه
Then it sprouted and grew, and an ignorant sect sprang up, so they looked at their interpretation of interpretation and their inclination towards the Jews and Christians.For they have tables and calculations by which they extract their months and know their fasting from them, and Muslims are forced to sight the crescent.They united them complaining about it, dissenting, and imitating each other, after their being free as much as possible in contemplating its places and examining its locations.
ثم رجعوا إلى أصحاب الهيئة فألفوا زيجاتهم و كتبهم مفتتحة بمعرفة أوائل ما يراد من شهور العرب بصنوف الحسابات و أنواع الجداول فظنوا أنها معمولة لرؤية الأهلة و أخذوا بعضها و نسبوه إلى جعفر الصادق ع و أنه سر من أسرار النبوة
Then they went back to the companions of the organisation, and they composed their combinations and their books, opening with a knowledge of the first of what is meant by the months of the Arabs, with the types of accounts and the types of tables. They thought that it was being done to sight the crescent, and they took part of it and attributed it to Ja’far Al Sadiq-asws, and it was a secret from the secrets of the Prophet-hood.
و تلك الحسابات مبنية على حركات النيرين الوسطى دون المعدلة و معمولة على عد سنة القمر ثلاثمائة و أربعة و خمسين يوما و خمس و سدس و أن ستة أشهر من السنة تامة و ستة ناقصة و أن كل ناقص منها فهو تال لتام على ما عمل عليه في الزيجات
These calculations are based on the movements of the middle luminaries without the modified ones and are based on the number of the lunar years of three hundred and fifty-four days and five and a sixth, and that six months of the year are complete and six are incomplete, and that every missing of them is a complete successor to what was done in the combinations.
فلما قصدوا استخراج أول الصوم و أول الفطر بها خرجت قبل الواجب بيوم في أغلب الأحوال فأولوا قول النبي ص صوموا لرؤيته و أفطروا لرؤيته بأن معناه صوموا الذي يرى الهلال في عشيته كما يقال تهيئوا لاستقباله
When they intended to extract the beginning of fasting and the beginning of breaking the fast, it came out a day before the obligatory in most cases. So they interpret the words of the Prophet-saww: ‘Fast to its sighting and break to its sighting’, with that it’s meaning it, ‘He should fast, the one who sees the crescent in his evening, just as it said, ‘Prepare for receiving it’.
So they bring forward the preparation based upon the reception by saying, ‘And the month of Ramazan cannot be deficient from thirty (days)!’
فيقدم التهيؤ على الاستقبال قالوا و إن شهر رمضان لا ينقص من ثلاثين فأما أصحاب الهيئة و من تأمل الحال بعناية شديدة فإنهم يعلمون أن رؤية الهلال غير مطرد على سنن واحد لاختلاف حركة القمر المرئية بطيئة و سريعة و قربه من الأرض و بعده و صعوده في الشمال و الجنوب و هبوطه فيهما و حدوث كل واحد من هذه الأحوال له في كل نقطة من فلك البروج
As for companions of the celestial bodies, and the ones pondering the situation with an intense eye (very carefully), know that the sighting of the crescent is not steady upon the one conduct due to the different movements of the moon, slow and fast, and it’s nearness from the earth and its remoteness, and it’s ascending in the north and the south, and it’s descent in these, and the occurrence of each of these situations for it is a point from the orbit of the constellation.
ثم بعد ذلك لما يعرض من سرعة غروب بعض القطع من فلك البروج و بطء بعض و تغير ذلك على اختلاف عروض البلدان و اختلاف الأهوية إما بالإضافة إلى البلاد الصافية الهواء بالطبع و الكدرة المختلطة بالبخارات دائما و المغبرة في الأغلب و إما بالإضافة إلى الأزمنة إذا غلظ في بعضها و رق في بعض و تفاوت قوى بصر الناظرين إليه في الحدة و الكلال
Then after that, due to the rapid setting of some pieces of the constellation, and the slowness of some, and that changed according to the different widths of the countries and the different identities. Either with the addition to the country of clean air by nature, and the always cloudy with the steam and constantly dusty, or in addition to the times, if it becomes thicker in some of them and thinner in some of them, and the powers of sight of those who look at it vary in sharpness and fatigue.
و إن ذلك كله على اختلاف بصنوف الاقترانات كائنة في كل أول شهرين رمضان و شوال على أشكال غير معدودة و أحوال غير محدودة فيكون لذلك رمضان ناقصا مرة و تاما أخرى
And all of this is different in the different types of conjunctions that are present in each of the first two months of Ramazan and Shawwal in uncountable forms and unlimited conditions. Therefore, due to that, Ramazan would be deficient at times and complete at other (times).
و إن ذلك كله يفتن بتزايد عروض البلدان و تناقصها فيكون الشهر تاما في البلدان الشمالية مثلا و ناقصا هو بعينه في الجنوبية منها و بالعكس ثم لا يجري ذلك فيها على نظم واحد بل لا يتفق فيها أيضا حالة واحدة بعينها لشهر واحد مرارا متوالية و غير متوالية
And all of this is fascinated by the increase and decrease in the widths of the countries, so the month is complete in the northern countries, for example, and incomplete in the southern ones, and vice versa.Then this does not happen in them according to one system, rather there is also no agreement in them in one specific case for one month repeatedly, consecutively, or not.
فلو صح عملهم مثلا بتلك الجداول و اتفق مع رؤية الهلال أو تقدمه يوما واحدا كما أصلوا لاحتاجوا إلى إفرادها لكل عرض على أن اختلاف الرؤية ليس متولدا من جهة العرض فقط
If their work was correct, for example, with those tables, and it coincided with the sighting of the crescent or its progression by one day, just as they originated, they would need to single them out for each width, provided that the difference in vision is not generated from the viewpoint only.
بل لاختلاف أطوال البلدان فيها أوفر نصيب فإذن لا يمكن ما ذكروه من تمام شهر رمضان أبدا و وقوع أوله و آخره في جميع المعمورة من الأرض متفقا كما يخرجه الجدول الذي يستعملونه
Rather, due to the different lengths of the countries in which there is a greater share, then it is not possible that what they mentioned about the completion of the month of Ramazan at all, and the occurrence of its beginning and its end in all the world from the earth in agreement as per the schedule they use.
فأما قولهم إن مقتضى الخبر المأثور تقديم الصوم و الفطر على الرؤية فباطل و ذلك أن حرف اللام يقع على المستأنف كما ذكروه و يقع على الماضي كما يقال كتب لكذا مضى من الشهر أي من عند مضي كذا فلا تتقدم الكتبة الماضي من الشهر و هذا هو مقتضى الخبر دون الأول
As for their saying that the adage requires prioritizing fasting and breaking the fast over sighting, it is false, and that is because the letter ‘Lam’ falls on the subject as they mentioned, and it falls on the past tense just as it is said, ‘He wrote for that past from the month’, i.e. from the passing of that. The scribes do not bring forward the past from the month, and this, it is required of the Hadeeth besides the first.
أَ لَا تَرَى إِلَى مَا رُوِيَ عَنْهُ ص أَنَّهُ قَالَ: نَحْنُ قَوْمٌ أُمِّيُّونَ لَا نَكْتُبُ وَ لَا نَحْسُبُ الشَّهْرَ هَكَذَا وَ هَكَذَا وَ هَكَذَا وَ كَانَ يُشِيرُ فِي كُلِّ وَاحِدَةٍ مِنْهَا بِأَصَابِعِهِ الْعَشْرِ يَعْنِي تَامّاً ثَلَاثِينَ يَوْماً ثُمَّ أَعَادَ فَقَالَ هَكَذَا وَ هَكَذَا وَ هَكَذَا وَ خَنَسَ إِبْهَامَهُ فِي الثَّالِثَةِ يَعْنِي نَاقِصَةً تِسْعَةً وَ عِشْرِينَ يَوْماً.
Don’t you look at what is reported from him-saww having said: ‘We-saww are a group of illiterates. We-saww neither write, nor calculate the months like this, and like this and like this’ – and he-saww was indicating regarding each one from it with his-saww ten fingers, meaning thirty complete days. Then he-saww reiterated, so he-saww said: ‘Like this, and like this, and like this’ – and he-saww hid his-saww thumb during the third, ‘Deficient of twenty-nine days’’.
فنص ص نصا لا يخفى على أحد أن الشهر يكون تاما مرة و يكون ناقصا أخرى و أن الحكم جار عليه بالرؤية عليه دون الحساب بقوله لا نكتب و لا نحسب
So he-saww texted. It is not hidden unto anyone that the month happens to be complete and times, and deficient at other times, and that the judgment flows upon it with the sighting, besides the calculation, due to his-saww words: ‘We-saww neither write nor calculate’.
فإن قالوا عنى أن كل شهر تام فإن تاليه ناقص كما يحسبه مستخرجو التواريخ كذبهم العيان إن لم ينكروه و عرف تمويههم الصغير و الكبير فيما ارتكبوه على أن تتمة الخبر الأول يفصح باستحالة ما ادعوه
If they say, ‘It means that every month is complete, then the next month is incomplete’, the historians reckon that they are lying if they do not deny it, and their camouflaging, small and large, in what they committed is known, provided that the completion of the first Hadeeth reveals the impossibility of what they claim.
وَ هُوَ قَوْلُهُ ص صُومُوا لِرُؤْيَتِهِ وَ أَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُمَّ عَلَيْكُمْ فَعُدُّوا شَعْبَانَ ثَلَاثِينَ يَوْماً.
And it is his-saww words: ‘Fast to its sighting and break to its sighting, so if it is cloudy upon you all, then count Shaban as of thirty days’.
وَ فِي رِوَايَةٍ أُخْرَى فَإِنْ حَالَ بَيْنَكُمْ وَ بَيْنَ رُؤْيَتِهِ سَحَابٌ أَوْ قَتَامٌ فَأَكْمِلُوا الْعِدَّةَ ثَلَاثِينَ.
And in another report: ‘If a cloud is a barrier between you all and sighting it, or darkness, then complete the number to thirty’.
و ذلك أنه إذا عرف أن الهلال يرى إما بجدولهم و حسابهم أو بما يستخرجه أصحاب الزيجات و قدم الصوم أو الفطر على رؤيته لم يحتج إلى إتمام شعبان ثلاثين أو إكمال شهر رمضان ثلاثين إذا انطبقت الآفاق بسحاب أو غبار
This is because if it is known that the new moon will be seen either according to their schedule and calculation or what the companions of the combinations extract and fasting or breaking the fast is preceded by its sighting, there is no need to complete the month of Sha’ban thirty or to complete the month of Ramadan as thirty if the horizons are filled with either clouds, or dust.
و لو كان أيضا شهر رمضان تاما أبدا ثم عرف أوله لاستغني به عن الرؤية لشوال مع ما روي في كتب الشيعة الزيدية أن الناس صاموا شهر رمضان على عهد أمير المؤمنين ع ثمانية و عشرين يوما فأمرهم بقضاء يوم واحد فقضوه
And if the month of Ramazan was ever complete and then the beginning of it was known, he would have dispensed with the sighting of Shawwal, along with what is reported in the Shia Zaidi books that the people had fasted in the era of Amir Al-Momineen-asws, twenty-eight days. He-asws ordered them with fulfilling one day, so they fulfilled it.
و إنما اتفق ذلك لتوالي شهر شعبان و شهر رمضان عليهم ناقصين معا و كان حال بينهم و بين الرؤية لرأس شهر رمضان حائل فأكملوا العدة و تبين الأمر في آخره
And rather that coincided to the consecutive month of Shaban and month of Ramazan, and there was a barrier between them and the sighting at the beginning of the month of Ramazan, so they completed the number, and the matter became clear at the end of it.
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَنَّهُ قَالَ: يُصِيبُ شَهْرَ رَمَضَانَ مَا يُصِيبُ سَائِرَ الشُّهُورِ مِنَ الزِّيَادَةِ وَ النُّقْصَانِ.
And it is reported from Abu Abdullah Al-Sadiq-asws having said: ‘It afflicts the month of Ramazan what afflicts rest of the months, from the addition and the reduction’’.
وَ رُوِيَ عَنْهُ أَيْضاً أَنَّهُ قَالَ: إِذَا حَفِظْتُمْ شَعْبَانَ وَ غُمَّ عَلَيْكُمْ فَعُدُّوا ثَلَاثِينَ وَ صُومُوا.
And it is reported from him-asws as well having said: ‘When you preserve Shaban and it is cloudy upon you, then count thirty and fast’.
– وَ رُوِيَ عَنْهُ ع أَيْضاً أَنَّهُ سُئِلَ عَنِ الْأَهِلَّةِ فَقَالَ هِيَ الشُّهُورُ فَإِذَا رَأَيْتَ الْهِلَالَ فَصُمْ وَ إِذَا رَأَيْتَهُ فَأَفْطِرْ.
And it is reported from him-asws as well having been asked about the crescent, so he-asws said: ‘It is the months. So when you see the crescent, then fast, and when you see it, then break’.
فَأَمَّا مَا رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِذَا رَأَيْتَ هِلَالَ رَجَبٍ فَعُدَّ تِسْعَةً وَ خَمْسِينَ يَوْماً ثُمَّ صُمْ.
Ad as for what is reported from Al Sadiq-asws having said: ‘When you see the crescent of Rajab, so count fifty-nine days, then fast’.
وَ مَا رَوَوْا عَنْهُ أَنَّهُ قَالَ: إِذَا رَأَيْتَ هِلَالَ شَهْرِ رَمَضَانَ لِرُؤْيَتِهِ فَعُدَّ ثَلَاثَمِائَةٍ وَ أَرْبَعَةً وَ خَمْسِينَ يَوْماً ثُمَّ صُمْ فِي الْقَابِلِ فَإِنَّ اللَّهَ خَلَقَ السَّنَةَ ثَلَاثَمِائَةٍ وَ سِتِّينَ يَوْماً فَاسْتَثْنَى مِنْهَا سِتَّةَ أَيَّامٍ فِيهَا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فَلَيْسَتْ فِي الْعَدَدِ.
And what they are reporting from him-asws having said: ‘When you see the crescent of the month of Ramazan to it’s sighting, so count three hundred and fifty-four days, then fast in the next year, for Allah-azwj has Created the year as being of three hundred and sixty days. He-azwj Excluded six days from these He-azwj had Created the skies and the earth during these, so these aren’t in the number’’.
فلو صحت الرواية عنه لكان إخباره عن ذلك على أنه أكثري الوجود في بقعة واحدة لا أنه مطرد في جميع البقاع كما ذكرنا و أما تعليل الأيام الستة بهذه العلة فتعليل ركيك يكذب الرواية و تبطل له صحتها
If the report from him-asws was true, his-asws informing about that would be based upon that he-asws was mostly in one spot, not that he-asws is spread out in entirety of the spoke just as we have mentioned. As for the explanation of the six days with this reason, it is a poor reasoning that belies the narration and invalidates its validity.
و قد قرأت فيما قرأت من الأخبار أن أبا جعفر محمد بن سليمان عامل الكوفة من جهة المنصور حبس عبد الكريم بن أبي العوجاء و هو خال معن بن زائدة و كان من المانوية فكثر شفعاؤه بمدينة السلام و ألحوا على المنصور حتى كتب إلى محمد بالكف عنه و كان عبد الكريم يتوقع ورود الكتاب في معناه
And I have read among what I read from the report that Abu Ja’far Muhammad Bin Suleyman was a governor of Al Kufa from the direction of Al Mansour. He imprisoned Abdul Kareem Bin Abu Al-Awja, and he was a maternal uncle of Ma’an Bin Zaidah, and he was from Manichaeism (followers of prophet Mani). So his intercessors multiplied in the city of peace (Al-Kufa), and they insisted upon Al Mansour until he wrote to Muhammad Al Kufa about him, and Abdul Kareem was anticipating the arrival of the letter concerning him.
فقال لأبي الجبار و كان منقطعا إليه إن أخرني الأمير ثلاثة أيام فله مائة ألف درهم فأعلم أبو الجبار محمدا فقال ذكرتنيه و كنت نسيته فإذا انصرفت من الجمعة فاذكرنيه فلما انصرف ذكره إياه فدعا به فأمر بضرب عنقه
He said to Abu Al Jabbar, and he was cutting off to him, ‘If the commander were to delay me, thee would be three hundred thousand Dirhams for him’. So Abu Al Jabbar let Muhammad know. He said, ‘You have reminded me of him, and I had forgotten him. If you leave on Friday, then remind him’. When he left, he mentioned it to him. He called for him and ordered with striking off his neck.
فلما أيقن أنه مقتول قال أما و الله لئن قتلتموني لقد وضعت أربعة آلاف حديث أحرم فيها الحلال و أحل به الحرام و لقد فطرتكم في يوم صومكم و صومتكم في يوم فطركم ثم ضربت عنقه
When he was convinced that he would be killed, he said, ‘But, by Allah-azwj, if you were to kill me, so I have placed four thousand Ahadeeth, prohibiting in it the permissible, and permitting the prohibited with it, and you are breaking during a day of your fasting, and are fasting during a day of your breaking’.
و ورد الكتاب في معناه بعدة و ما أحق هذا الرجل الملحد بأن يكون متولي هذا التأويل الذي ذهبوا إليه و أصله انتهى و تمام القول فيه في كتاب الصوم
And the letter arrived in a number of meanings and what this atheist man had deserved, that he would be in charge of this interpretation which they are going to, and it’s origin’ – end. And the complete word is in the book of fasting.
الفائدة الرابعة اعلم أن ما ذكروه من أن مدة الشهر القمري تسعة و عشرون يوما و اثنتا عشرة ساعة و أربع و أربعون دقيقة إنما هو باعتبار وضع القمر بالنسبة إلى الشمس إلى حصول مثل ذلك الوضع له فكان قدر مسير الشمس في هذا الزمان منضما إلى قدر دورته من نقطة معينة إليها
The fourth benefit – Know that what they mentioned about the duration of the lunar month being twenty-nine days, twelve hours and forty-four minutes, is only taking into account the position of the moon in relation to the sun until such a position occurs for it. So, the ecliptic of the sun at this time was related to the value of its cycle from a certain point to it.
و أما باعتباره في نفسه فإنه يتم دوره في مدة سبعة و عشرين يوما و ثلث يوم فالتفاوت بين الاعتبارين بيومين و أربع ساعات و أربع و أربعين دقيقة فلمداره بالاعتبار الأخير حدود ينزل في كل ليلة في أحدها إلى أن يرجع إلى الأول منها
As for it being in himself, its role is completed in a period of twenty-seven days and a third of a day, so the discrepancy between the two considerations is two days, four hours, and forty-four minutes. It’s orbit, according to the last consideration, has limits. It descends every night on one of them until it returns to the first of them.
فهي حقيقة اثنان و ثمانون منزلا في ثلاث دورات له لمكان الكسر المذكور و لكن الناس تسامحوا فيه و اصطلحوا على تقسيم كل دورة له إما إلى سبعة و عشرين منزلا كما اصطلح عليه أهل الهند إسقاطا للكسر و إما إلى ثمانية و عشرين كما اصطلح عليه العرب إتماما له و علموها بالكواكب القريبة منها و قد مر ذكرها و نظموها بالفارسية على الترتيب هكذا.
It is in fact eighty-two houses in three cycles of it to the place of the aforementioned fraction, but the people tolerated it and agreed upon dividing each cycle for it. Either to twenty-seven houses, as the people of India called it, dropping the fraction, or to twenty-eight as the Arabs termed it to complete it, and they taught them the planets close to them, and they have been mentioned and they organised them in Persian in an order like this.
فلأجل التفاوت المذكور بين الاعتبارين إذا فرضنا القمر بدرا في منزل معين في شهر معين فبعد إتمام دورة منه إليه يكون فيه بعينه في الشهر التالي ناقصا عن البدرية بحسب ذلك التفاوت
For the sake of the aforementioned discrepancy between the two considerations, if we suppose the full moon in a specific house in a specific month, then after completing a cycle from it to it, it will be in its exact form in the following month minus the full moon according to that discrepancy.
و هكذا يزيد النقصان المذكور بعد كل دورة حتى يبلغ بعد ست دورات في المنزل المذكور بعد تمام الشهر السادس إلى مرتبة الهلالية و قس عليه عكسه
Thus, the aforementioned decrease increases after each cycle until it reaches after six cycles in the mentioned house after the completion of the sixth month to the rank of crescent and measured against it.
فيبلغ بعد إتمام ست دورات أخر فيه إلى البدرية فعلى أي حالة يرى في منزل معين يرى فيه بعد ست دورات على الحالة المقابلة لها و بعد اثنتي عشرة دورة على الحالة الموافقة لها و هكذا دائما.
After the completion of another six cycles in it, it is reported to Al-Badriya, for in any condition it is seen in a particular house, it is seen after six cycles according to the situation corresponding to it and after twelve cycles to the situation corresponding to it, and like that, constantly.
فإذا تمهد هذا فنقول قد عرفت ما ذكره بعض المفسرين في قوله تعالى وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ و يرجع حاصله إلى أن القمر من أول ظهوره بالعشيات مستهلا إلى آخر رؤيته بالغدوات مستنيرا يسير جميع المنازل و في آخرها يشبه بالعرجون القديم فيما يعرضه بسبب مرور الزمان كالدقة و الانحناء
So when this paves the way, then we say that you have known what some of the interpreters have mentioned regarding Words of the Exalted: And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39]. Its outcome is due to the fact that the moon, from its first appearance in the evenings, beginning to the end of it’s seeing in the mornings, enlightened, travels all the houses, and at the end of it resembles and old palm branch in what it displays due to the passage of time, such as curvature and accuracy.
قال الطبرسي ره في جامع الجوامع و المعنى قدرنا مسيره منازل و هي ثمانية و عشرون منزلا ينزل كل ليلة في واحد منها لا يتخطاه و لا يتقاصر منها على تقدير مستو حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ و هو عود العذق الذي تقادم عهده حتى يبس و تقوس و قيل إنه يصير كذلك في ستة أشهر
Tabarsi said in (the book) ‘Jamie Al Jawamie’, ‘The meaning is that we have estimated the journey of stages, which are twenty-eight stages, descending every night in one of them that he does not go beyond and does not fall short of them according to a level estimate, until it returns to be like the old palm branch [36:39], and it is a nutmeg which has gone out of date until it withers and becomes bent. And it is said that it becomes like that in six months.
قال الزجاج هو فعلون من الانعراج و هو الانعطاف و القديم يدق و ينحني و يصغر فشبه القمر به من ثلاثة أوجه انتهى
Al Zajaj said, ‘He did the diffraction, which is the inflection, and the old is the beaten, bent, and becomes smaller, so the moon resembles it from three aspects’ – end.
و قال الزمخشري بعد تفسير الآية بنحو مما مر و قيل أقل مدة الموصوف بالقدم الحول فلو أن رجلا قال كل مملوك لي قديم فهو حر أو كتب ذلك في وصيته عتق له من مضى له حول أو أكثر انتهى
And Al Zamakhshari said after interpreting the Verse, ‘And bent’, from what has passed. And it is said it is the minimum period described with the ‘old’ is the year. So if a man were to say, ‘Every slave of mine of old, so he is hereby free’, or writes that in his will a freedom for him, is the one for whom a year has passed, or more’ – end.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ وَ الطَّبْرِسِيُّ رَحِمَهُمَا اللَّهُ وَ غَيْرُهُمَا أَنَّهُ دَخَلَ أَبُو سَعِيدٍ الْمُكَارِي عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ مَا تَقُولُ فِي رَجُلٍ قَالَ عِنْدَ مَوْتِهِ كُلُّ مَمْلُوكٍ لِي قَدِيمٍ فَهُوَ حُرٌّ لِوَجْهِ اللَّهِ
And it is reported by Ali Bin Ibrahim and Al Tabarsi, may Allah-azwj have Mercy on them and others, ‘Abu Saeed Al Mukary entered to see Abu Al Hassan Al Reza-asws. He said, ‘What are you-asws saying regarding a man who says at his death, ‘Every slave of mine of old, so he is hereby free for the Face of Allah-azwj’?’
فَقَالَ أَبُو الْحَسَنِ ع مَا مَلَكَهُ لِسِتَّةِ أَشْهُرٍ فَهُوَ قَدِيمٌ وَ هُوَ حُرٌّ قَالَ وَ كَيْفَ صَارَ ذَلِكَ قَالَ لِأَنَّ اللَّهَ يَقُولُ وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ سَمَّاهُ اللَّهِ قَدِيماً وَ يَعُودُ كَذَلِكَ لِسِتَّةِ أَشْهُرٍ. الخبر
Abu Al Hassan-asws said: ‘Whatever he had owned for six months, so he is of old, and he is free’. He said, ‘And how did that become so?’ He-asws said: ‘Because Allah-azwj is Saying: And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39]. Allah-azwj has Named as old, and it returns like that to six months’ – the Hadeeth.
و في الكافي هكذا قال نعم إن الله يقول في كتابه حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ فما كان من مماليكه أتى له ستة أشهر فهو حر.
And in ‘Al Kafi’ it is like that. He-asws said: ‘Yes, Allah-azwj is Saying in His-azwj Book: until it returns to be like the old palm branch [36:39]. So whatever he had owned from his slaves (and) six months have come for him, so he is free’.
فظهر من سياق ما نقلناه من التفسير و الحديث أن بين العامة و الخاصة في المسألة المذكورة من العتق موضع وفاق هو أن حكمها مستنبط من الآية المذكورة و موضع خلاف هو أن العامة لم يجاوز نظرهم عما فيها من توصيف العرجون بالقديم
So, it appeared from the context of what we have quoted from the interpretation and Ahadeeth that between the general Muslims and the special (Shias) in the mentioned issue of emancipation is a place of concord. It is that its ruling is deduced from the aforementioned verse, and it is disputed that the common people did not go beyond their consideration of what it contains of the description of the palm branch with the ‘old’.
فظنوا بمحض زعمهم أن ثبوت هذا الوصف له بعد أن يحول الحول فحكموا في المسألة على طبقه و أن الخاصة عرفوا بتفريع إمامهم الحكم فيها بستة أشهر على الآية أنه الحق الموافق لما تضمنه الكتاب
So they thought, based on their own claim, that this description of him was proven after the year had passed, so they judged the issue according to its application, and that the special ones (Shias) they knew that their Imam’s-asws ruling is six months based on the verse that it is the truth that corresponds to what is contained in the Book.
فاكتفوا به لعدم احتياجهم معه إلى تعرف وجه استنباطه منها إذ لهم ع طرق في استخراج الأحكام و الوقائع من الكلام المجيد لا سبيل لنا إلى معرفتها لكن ذكر بعض المحققين هنا وجها دقيقا نورده هاهنا و هو أن عبارة حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ المذكورة من الآية في الحديث للاحتجاج عليه مشتملة على عدة ألفاظ
So, they sufficed with it because they did not need with it to know the way to derive it from it, since they had ways of extracting rulings and facts from Glorious Speech. There is no way for us to know it, but some investigators mentioned here an accurate face that we will present here, and it is that the phrase: until it returns to be like the old palm branch [36:39] mentioned from the Verse is in the Hadeeth for the argumentation upon it, is inclusive upon a number of words.
فابتداؤها المتكفل للدلالة على اعتبار انتهاء لما صوره تعالى فيها من سير القمر بالمطابقة متضمن للدلالة على اعتبار ابتداء له أيضا بالالتزام و ذكر العود يدل على اتحادهما بمعنى أن ما اعتبره من منازله في هذا السير للابتداء اعتبر هو بعينه للانتهاء
So, its initiation of the guarantor to indicate the consideration of the end of what the Almighty has depicted in it of the movement of the moon in conformity includes to indicate a consideration of the beginning of it also by commitment, and the mention of the returning evidence’s upon that the mention of the return indicates their union in the sense that what is considered from its places in this journey for the beginning was considered to be the same for the end.
و تقييده في ضمن التشبيه بكونه هلالا في خصوص حال العود يدل على اعتبار كونه بدرا مقابلا لها في حال البدء المقابل له كما يتبادر من لفظ القمر أيضا سيما مع مقابلة الشمس من الطرفين و النكتة حينئذ في اعتبار هذا الترتيب في البدء و العود دون العكس أظهر من الشمس
And its restriction within the analogy of being a crescent in relation to the state of the return indicates the consideration that it is a full moon opposite it in the case of the beginning opposite to it, as it comes from the word ‘moon’ also, especially with the meeting of the sun from the two ends. And the point then, is to consider this arrangement in the beginning and the return without the opposite, is more evident from the sun.
ثم توصيف المشبه به بالقدم يدل على اعتبار هذا الوصف أيضا في جملة وجوه الشبه بل هو أحق بالاعتبار لاختصاصه بالذكر و كونه مناطا لسائر الوجوه كقولهم فلان كالبدر المنير أو كالأسد الغضبان
Then the description of the suspect with the ‘old’ indicates that this description is also considered among the aspects of similarities. Rather, it is more deserving of consideration due to his specialisation in remembrance and being dependent on all aspects, like their worlds, ‘So and so is like the radiant moon’, or ‘Like the angered lion’.
فمجمل ما أوجز في تلك الكلمات التامات إنما يرى من حال سير القمر في منازله المقدرة له من أنه في أي منزل كان بدرا فيه في وقت يصير فيه بعينه هلالا شبيها بالعرجون القديم بعد دورات معدودة في أزمنة محدودة على تدريج خاص و نظام معين لا يتغير و لا يتبدل و لا يزيد و لا ينقص
The entirety of what was summed up in those perfect words can only be seen from the state of the moon’s progression in its predestined places, that in any place it was a full moon at a time when it becomes in its exactness, a crescent resembling the old palm branch. After a few cycles in limited times on a special gradation and a specific system that does not change, nor replaced, nor increase, nor decrease.
و هكذا حاله في جميع الأزمان من عجائب الآيات و غرائب التدبيرات فبذلك التصوير و التشبيه مع ما عرفت مما مهدناه من أن صيرورته هلالا في منزل كان فيه بدرا يتم بتمام الشهر السادس
And like that is it’s state in entirety of the times, from the wonders of the signs and the strangeness of the arrangements. By that depiction and analogy with what I knew from what we paved with, that it’s becoming a crescent moon in a house in which there was a full moon will be completed by the end of the sixth month.
و حينئذ بتعرضه للصفات المعتبرة في المشبه به و من جملتها القدم تعرف أن الشيء إذا أتى له ستة أشهر صار موصوفا بالقدم و هذا هو المطلوب.
At that time, by examining the qualities considered in the suspect, including the old, you know that if something comes to it for six months, it becomes described as ‘old’, and this is what is required.
فإن قيل مدة ستة دورات ناقصة عن ستة أشهر كما عرفت. قلنا قد مر أنه شاع في عرف أهل الحساب عد ما زاد على النصف من الكسور كاملا و النقصان هنا أقل من نصف شهر كما لا يخفى.
If it is said that the period of the six cycles is deficient from six months like what you know’, we shall say, ‘It has been reported that it is common in the custom of the reckoning people to count what exceeds half of the fractions in full, and the decrease here is less than half a month, as it is not hidden’.
و ربما يؤيد هذا الوجه بأن الخبر على ما رواه علي بن إبراهيم ظاهره وصف القمر بالقديم إذ الظاهر رجوع الضمير في سماه إلى القمر بقرينة قوله و يعود كذلك.
And this aspect may be supported by the fact that the report, according to what Ali bin Ibrahim narrated, appears to describe the moon as ancient, as it appears that the pronoun in its name is referred to the moon with the presumption of his saying, ‘And it goes back to be like that’.
و أقول هذا وجه لطيف مشتمل على دقائق جليلة لكنه في غاية البعد و التكلف و الله يعلم حقائق كلامه و من خصه بمزيد الفضل من إنعامه.
And I (Majlisi) am saying, ‘This is a subtle aspect, inclusive upon majestic intricacies, but it is extremely far-fetched and pretentious, and Allah-azwj Knows the realities of His-azwj Speech, and the one He-azwj Specialises with more Grace from His-azwj Favours’.
الفائدة الخامسة اعلم أن أصحابنا اتفقوا على أن ولادة نبينا ص كانت في شهر ربيع الأول إما في السابع عشر منه كما هو المشهور أو في الثاني عشر كما اختاره الكليني ره و هو المشهور بين المخالفين
The fifth benefit – Know that our companions have concurred upon that the birth of our Prophet-saww took place during the month of Rabbi Al Awwal, either in the seventeenth from it like what is famous, or during the twelfth like what Al Kulayni has chosen, and it is famous between the adversaries.
و ذكر الكليني و غيره أن الحمل به ص كان في أيام التشريق فيلزم أن يكون مدة حمله ص إما ثلاثة أشهر أو سنة و ثلاثة أشهر مع أن الأصحاب اتفقوا على أنه لا يكون الحمل أقل من ستة أشهر و لا أكثر من سنة و لم يذكر أحد من العلماء أن ذلك من خصائصه ص
And Al-Kulayni and others have mentioned that the pregnancy (conception) with him-saww was during the days of Tashreek (11th to the 13th Zul Hijjah). So it necessitates that the period of his-saww pregnancy would either be of three months or a year and three months, along with that the companions have concurred upon that the pregnancy cannot happen to be less than six months nor more than a year, and no one from the scholars has mentioned that being from his-saww specialities.
و الجواب أن ذلك مبني على النسيء الذي حققناه في صدر الباب و ذكروا للنسيء ثلاثة معان أومأنا إلى بعضها
The answer is that it is based upon the postponement which we investigated in the beginning of the chapter, and they mentioned three meanings for the postponement. We shall refer to some of these.
الأول أنهم كبسوا تسع عشرة سنة تامة قمرية حتى صارت تسع عشرة سنة تامة شمسية على ترتيب بهزيجوح فدور النسيء على هذا الوجه تسع عشرة سنة تامة قمرية مكبوسة بسبعة أشهر تامة قمرية لأن تسعة عشر منه و سبعة أشهر تامتين قمريتين تسع عشرة سنة تامة شمسية و الشهر الزائد و هو الكبس يسمى النسيء لأنه المؤخر عن مكانه لأن المحرم لو سمي بذي الحجة صار صفر محرما
The first is that they leapt nineteen perfect lunar years until they became nineteen perfect solar years in the order of Bahzijuh.So, the role of a postponement in this way is nineteen perfect lunar years, leapt by seven perfect lunar months.Because nineteen of it and seven perfect lunar months are nineteen perfect solar years, and the extra month, which is the leaping, is called ‘the postponement’, because it is delayed from its place, because if Al-Muharram is named as Zil Hajj, Safar would become Muharram.
فتأخر المحرم إلى مكان صفر و السنة التي يزيدون الشهر فيها هي السنة الكبيسة أي المدخولة المزيدة فيها من الكبس بمعنى الطم
So Muharram is delayed to the place of Safar, and the year in which they add the month is the leap year, meaning the year that has been added to it by more pressing in the sense of engulfing.
الثاني أنهم كانوا يكبسون في كل ثلاث سنين شهرا فدور النسيء ست و ثلاثون سنة تامة قمرية مكبوسة باثني عشر شهرا قمريا كذلك
The second, they used to leap a month every three years, so the life of the postponement was thirty-six full lunar years leapt by twelve lunar months like that.
الثالث أنهم كانوا يكبسون في كل سنتين شهرا فدور النسيء على هذا الوجه أربع و عشرون سنة تامة قمرية مكبوسة باثني عشر شهرا تاما قمريا و هذا الوجه أشهر موافقا لما ذكره الطبرسي و غيره
The third, they used to leap every two years a month, so the postponement’s role is in this manner is twenty-four complete lunar years compressed by twelve complete lunar months, and this aspect is most famous, compatible to what Al Tabarsi and others have mentioned.
و بالجملة أنهم كانوا يزيدون في بعض السنين شهرا و يتركون بعضها بحاله فبعض سنيهم اثنا عشر شهرا و بعضها ثلاثة عشر شهرا و الزيادة دائما تكون في آخر السنة التي ينتقل الحج بعدها من شهر إلى آخر لأن من شهر إلى مثله اثني عشر شهرا و منه إلى ما يليه ثلاثة عشر شهرا و النسيء المشهور مبني على الأخير و ربما يبنى على الأول و الثاني أيضا
In summary, they used to add a month in some years and leave some of them as they are, for some of their years were twelve months and some of them were thirteen months, and the increase always occurred at the end of the year after which the Hajj moved from one month to another, because from a month to its like is twelve months, and from it to the next is thirteen months, and the well-known postponement is based on the latter, and it may be based on the first and the second as well.
فنقول على الوجه الثالث المشهور لما تبين أن الولادة في الربيع الأول إما في السابع عشر أو في الثاني عشر و الوفاة إما في الثاني عشر منه كما اختاره الكليني ره وفقا للمشهور بين العامة أو في الثامن و العشرين من الشهر قبله أعني صفر كما هو المشهور عند الإمامية
So we are saying based upon the third well known aspect due to what is clean that the birth was in Rabbi Al Awwal, either during the seventeenth or during the twelfth, and the expiry was either during the twelfth from it, like what was chosen by Al Kulayni, in accordance with the well-known between the general Muslims, or during the twenty-eight of the month before it, meaning Safar, like what is well-known with the Imamites.
و المشهور أن مدة حياته الشريفة ص ثلاث و ستون سنة تامة قمرية تحقيقا على الأول و تقريبا على الثاني فمن جمادى الأخرى المؤخر عن ولادته ص بثلاثة أشهر إلى ذي الحجة من حجة الوداع المقدم على وفاته ص بمثله اثنتان و ستون سنة تامة قمرية و ستة أشهر و هو ستون سنة تامة نسيئية لأن ستين سنة نسيئية زائدة على ستين سنة تامة قمرية بثلاثين شهرا لأن كل سنتين تامتين نسيئتين زائدة على سنتين تامتين قمريتين بشهر باعتبار انتقال الحج من شهر إلى آخر كما عرفت و ثلاثون شهرا سنتان و ستة أشهر
And the well-known is that the period of his-saww noble lifespan was for sixty-three complete lunar years, investigated based upon the first, and approximately upon the second. So, from Jumadi Al Akhar, the last from his-saww birth with three months up to Zil Hajjah from the farewell Hajj, the preceding to his-saww expiry with similar to it are sixty-two complete lunar years and six months, and it is sixty yeas postponed because sixty postponed years are more upon sixty complete lunar years by three months, because each of the two complete postponed years are more upon two complete lunar years by a month, considering the transition of the Hajj from one year to another just as you know, are thirty months, two years and six months.
فظهر أن من جمادى الثانية التي في خلال عام مولده إلى حجة الوداع ستون سنة تامة نسيئية و ظهر أن الحج وقع في خلال عام مولده في جمادى الثانية إذ المفروض أن مبدأ كل سنة من السنين التامة النسيئية الحج الواقع في شهر و منتهاها الحج الآخر الواقع في هذا الشهر أو في الشهر الآخر بعده
So it is apparent that from Jumadi Al Sani which is in the midst of the year of his-saww birth, up to the farewell Hajj are sixty complete postponed years. And it is apparent that the Hajj took place during the year of his-saww birth in Jumadi Al Sani, as it is assumed that the beginning of each year of the complete postponed year is the Hajj that falls in a month and its end is the other Hajj that takes place in this month or in the other month after it.
فمبدأ الستين السنة النسيئية جمادى الثانية و منتهاه ذو الحجة حجة الوداع فالستون السنة محصورة بين حجتين إحداهما المبدأ و الأخرى المنتهى
So the beginning of the sixtieth year is the postponed Jumadi Al Sani, and it’s ultimate is Zul Hijjah of the farewell Hajj. Thus the sixty years are confined between the two Hajj(s), one of them the beginning, and the other the last.
فالحجج الواقعة في هذه المدة إحدى و ستون حجة لأن كل سنة تامة نسيئية محصورة بين حجتين و كل حجة بداية سنة تامة نسيئية و نهاية سنة أخرى إلا حجة الوداع لأن النسيء انقطع عنده
So, the arguments that occur during this period are sixty-one Hajj(s) because every year a complete postponement is confined between two Hajj(s), and every Hajj is the beginning of a complete year and the end of another year except for the Farewell Hajj because the leaping is cut off with it.
فهي نهاية سنة ستين النسيئية فقط و الحجة الواقعة في خلال عام مولده هي الحجة الأولى الواقعة فيها لأن حجة الوداع كانت أولي حجة وقعت في ذي الحجة كما مر و الواقعة قبلها في الشهر السابقة كانت في ذي القعدة
It is only the end of the postponed year sixty, and the Hajj that occurred during the year of his-saww birth is the first Hajj that occurred in it, because the Farewell Pilgrimage was the first Hajj that took place in Zul Hijjah as it has passed, and the event before it was in the previous month, happening in Zul Qadah.
فالشهر الزائد في آخر سنة الستين و المزيد فيها شهر سنة الستين لا التي قبلها و كذا كل شفع من السنين النسيئية هي التي زيد في آخرها شهر و قد مر أن الزيادة تكون باعتبار انتقال الحج من شهر إلى آخر
The extra month is at the end of the sixtieth year, and the extra month in it is the month of the sixtieth year, not the one before it.And likewise, every intercession of the postponed years is the one at the end of which a month has been added. And it has already passed that the increase is due to the transition of Hajj from one month to another.
فلو كانت الحجة الواقعة في جمادى الثانية في خلال عام مولده ص هي الحجة الثانية لزم أن تكون الحجة الواقعة بعدها التي هي مبدأ السنة الثانية من السنين النسيئية و منتهى السنة الأولى قد وقعت في رجب لأن المفروض عدم وقوع أزيد من حجتين في شهر و أن تكون الزيادة في السنة الأولى لا في الثانية و في الوتر من السنين التامة النسيئية لا في الشفع و أن تكون حجة الوداع الحجة الثانية الواقعة في ذي الحجة لا الأولى و هو خلاف المنقول و المروي
So if the Hajj had occurred in Jumadi Al Sani in the midst of the year of his-saww birth, it is the second Hajj necessitating that the Hajj to occur after it which is the beginning of the second year from the postponed years, and end of the first year must have occurred in Rajab, because no more than two Hajj(s) could take place a month, and that the increase should be in the first year, not in the second, and in the odd from the complete postponed years not in the even, and that the farewell Hajj would be the second Hajj to occur in Zul Hijjah, nor the first, and it is contrary to what was transmitted and reported.
فظهر أن الحجة الواقعة في جمادى الثانية في خلال عام مولده ص كانت الحجة الأولى فالحمل به ص في أيام التشريق في السنة السابقة في جمادى الأولى فمدة الحمل عشرة أشهر بلا زيادة و لا نقصان أو بزيادة يوم أو بنقصانه على ما ذهب إليه الكليني و بزيادة أيام على المشهور من أن يوم الولادة السابع عشر
So it is apparent that the Hajj to occur during Jumadi Al Sani in the midst of the year of his-saww birth was the first Hajj. Thus he-saww in the pregnancy during the days of Al Tashreeq in the previous year, in Jumadi Al Awwal. So the pregnancy would be of ten months without any increase nor reduction, or with increase of a day or with it’s reduction, based upon what Al Kulayni has gone with, and with an increased day based upon the well-known from that the day of his-saww birth was seventeenth.
و قد مر بعض القول منا في ذلك في المجلد السادس في باب ولادته ص و قد ذكرنا هنا جملة من القول في الاختلاف الواقع في يوم مولده ص و لنذكر هنا أيضا بعض القول فيه لما انتهى الكلام إليه فإن الحديث ذو شجون
And some of the word has already passed from us regarding that, in volume six in the chapter of his-saww birth, and we have mentioned over there the summary of the words in the differing of the event regarding the day of his-saww birth and let us mention over here as well part of the word regarding it due to what the speech has ended to, for the discussion is with miscellaneous topics.
فاعلم أنه لا خلاف في أن يوم الولادة الشريفة من أيام ربيع الأول في عام الفيل قبل الهجرة بثلاث و خمسين سنة و إنما الخلاف في أنه أي يوم من الشهر المذكور و لكن علماء الإمامية رضوان الله عليهم متفقون على كونه غير خارج من الثاني عشر و السابع عشر فالمشهور السابع عشر
Know that there is no dispute that the day of the honorable birth is one of the days of Rabbi Al Awwal in the year of the Elephant, fifty-three years before the Hijrah, and rather the differing is regarding which day from the mentioned month it was. But the Imamites scholars, may the Pleasure of Allah-azwj be upon them, are concurring upon it not being outside from the twelfth and the seventeenth. The famous is the seventeenth.
قال الشيخ المفيد ره في المقنعة ولد ص بمكة يوم الجمعة السابع عشر من شهر ربيع الأول في عام الفيل و صدع بالرسالة في يوم السابع و العشرين من رجب و له يومئذ أربعون سنة انتهى.
The Sheykh Al Mufeed said in ‘Al Maqna’, ‘He-saww was born at Makkah on the day of Friday the seventeenth from the month of Rabbie Al Awwal in the year of the elephant, and he-saww proclaimed with the Message during the twenty-seventh day of Rajab, and on that day, there were forty years for him-saww’ – end.
و نحو ذلك قال شيخ الطائفة و غيرهما من العلماء و المحدثين إلا ثقة الإسلام في الكافي حيث قال ولد النبي ص لاثنتي عشرة ليلة مضت من شهر ربيع الأول في عام الفيل يوم الجمعة مع الزوال
And approximate to that was said by Sheykh Al Ta’ifa and others from the scholars and the narrators, except the trusted one of Al Islam (Al Kulayni) in Al Kafi where he said, ‘The Prophet-saww was born on the twelfth night past from the month of Rabbi Al Awwal in the year of the elephant, on the day of Friday with the midday’.
و روي أيضا عند طلوع الفجر قبل أن يبعث بأربعين سنة و هو موافق لما هو المشهور بين العامة في الحرمين زاد الله في شرفهما و غيرهما من بلاد المخالفين و هذا القول مع ندرته بيننا قد أيد بوجوه.
And it is reported as well it was at the emergence of days forty years before the Prophet-hood, and it is in accordance with what is the well-known between the general Muslims in the two Sanctuaries, may Allah-azwj Increase in their nobilities and others from the cities of the adversaries. And this word, along with it’s rarity between us, is supported by it’s aspects.
الأول أن وفاته ص كانت في يوم الإثنين بالاتفاق و كانت إما لليلتين بقيتا من شهر صفر كما هو المشهور بين الشيعة أو في الثاني عشر من ربيع الأول كما في الكافي و هو أيضا مشهور بين المخالفين
The first is that his-saww expiry happened during the day of Monday, by consensus, and it either happened at two nights remaining from the month of Safar just as it well-known between the Shias, or during the twelfth of Rabbi Al Awwal just as is in Al Kafi, and it is well-known as well between the adversaries.
و على كل تقدير يكون لا محالة غرة ربيع الأول في السنة الحادية عشر من هجرته الموافقة لوفاته ص مطابقة ليوم الخميس و يلزم منه بالبرهان الحسابي أن يكون غرة ربيع الأول في سنة المولد يوم الإثنين أو يوم الثلاثاء إذ بين غرتي هذين الربيعين ثلاث و ستون سنة قمرية بلا زيادة و لا نقصان لعدم الخلاف في مدة عمره ص ثلاث و عشرون أو أربع و عشرون منها ذات كبيسة و الباقية خالية عنها
And in any case, it would inevitably be the first of Rabbi Al Awwal in the year eleven from the Hijrah, corresponding to his-saww expiry corresponding to the Thursday, and it necessitates from it with the proof of calculation that it would be on the first of Rabbi Al Awwal in the year of the birth, the day of Monday, or the day of Tuesday, when between the two firsts of these two Rabbi(s) there are sixty-three lunar years, with neither an increase or decrease due to the lack of disagreement regarding the period of his-saww age being twenty-three or twenty fourth from it, with the leaping, and the rest are vacant.
و الترديد باعتبار عدم العلم بمبدإ الكبائس و بعد طرح الأسبوعات التامة من كل سنة يبقى من ذوات الكبائس خمسة أيام و من غيرها أربعة أيام و هذا ظاهر فيجتمع من بقايا أسبوعات تلك السنين مائتان و خمسة و سبعون أو ستة و سبعون يوما و الباقي منها بعد طرح سبعة سبعة اثنان أو ثلاثة
And the reiteration is due to the lack of knowledge with the beginning of the leaping, and after dropping the complete weeks from every year remaining from the ones with the leaps, five days, and from other, four days, and this is apparent. So it gathers from the remaining weeks of those years, two hundred and seventy-five or seventy-six days, and the remainder from it is after dropping the seven, seven, twice or thrice.
فيلزم من ذلك أن تكون غرة ربيع المولد يوما من الأسبوع مقدما على يوم غرة ربيع الوفاة باثنين أو ثلاثة و كان هذا يوم الخميس فكان ذلك يوم الإثنين أو الثلاثاء كما ذكرنا و كونه يوم الثلاثاء ساقط بالاتفاق لعدم إمكان مطابقة الثاني عشر و لا السابع عشر على تقديره ل يوم الجمعة فتعين يوم الإثنين فيصادفه الثاني عشر دون السابع عشر و هو المطلوب.
So it necessitates from that, that the first of Rabbi of the birth would be a day from the previous week, based upon the day of the first of Rabbi being ahead of the first day of the Rabbi of the expiry by two or three days, and this was the day of Thursday, so that would be the day of Monday of Tuesday just as we have mentioned, and it being the Tuesday is lapsed by agreement due the impossibility of neither the twelfth nor the seventeenth being upon it’s estimation of the day of Friday, so it is set on Monday so the twelfth would fall on it besides the seventeenth, and it is the requirement.
و الثاني أن وفاة العسكري و انتقال الأمر إلى صاحب الزمان ع باتفاق الكليني و المفيد رضي الله عنهما في الكافي و الإرشاد كان في يوم الجمعة ثامن شهر ربيع الأول سنة ستين و مائتين من الهجرة
And the second is that the expiry of Al Askari-asws and the transfer of the command to Master of the Time-ajfj is by the concurrence of Al Kulayni and Al Mufeed, may Allah-azwj be Pleased with them, in (the books) ‘Al Kafi’ and ‘Al Irshad’, happened during the day of Friday the eighteenth of the month of Rabbi Al Awwal of the year two hundred and sixty from the Hijra.
فكانت غرة الشهر المذكور أيضا و ما بين غرة هذا الربيع و ربيع المولد ثلاثمائة و اثنتا عشرة سنة كاملة فيظهر بالحساب المتقدم أن بقايا أسبوعات أيام تلك السنين أربعة أو خمسة أيام فتكون غرة ربيع المولد مقدما على الجمعة بمثلها فيكون يوم الإثنين أو يوم الأحد و الثاني ساقط بالاتفاق و الأول مستلزم للمطلوب.
So the first of the mentioned month happened as well, and what is between the first of this Rabbi and the Rabbi of the birth, there were three hundred and twelve complete years. It is apparent by the preceding calculation that the remainder of the weeks of the day of those years were four or five days. So the first of the Rabbi of the birth would take place before Friday by it’s like, so it would be on the day of Monday or on the day of Sunday, and the second is dropped by agreement, and the first necessitated for the requirement.
و الثالث أن غرة محرم الحرام لسنة الهجرة مضبوطة عند أهل الهيئة و الحساب بأنها كانت يوم الخميس بحسب الحساب و يوم الجمعة باعتبار رؤية الهلال كما هو مذكور في التحفة و الزيج الجديد
And the third is that the first day of Muharram for the year of migration is exact according to the people of the observation and the calculation is that it was on Thursday according to the calculation and on Friday considering the sighting of the crescent just as it is mentioned in ‘Al Tohfa’ and ‘Al Zayj Al Jadeed’.
و كذا غرة رجب المرجب سنة المبعث مضبوط بأنها كانت يوم الإثنين كما يظهر مما رواه الشيخ في المصباح من أن المبعث كان في يوم السبت و لم أطلع على خلاف فيه فيستفاد من هذين الضبطين أيضا دليلان آخران على هذا المطلوب.
And likewise, the blessed month of Rajab, the year of the Prophet-hood is fixed, that it was on a Monday, as it appears from what the Sheikh having narrated in ‘Al Misbah’ that the Prophet-hood was on a Saturday, and I did not see a difference of opinion about it, so these two settings are also used as other evidence for this requirement.
و الرابع ذكر بعض الأفاضل ره أن غرة ربيع الأول فيما نحن فيه من الزمان سنة ثمان و ثمانين و ألف من الهجرة كانت يوم الثلاثاء بلا اشتباه
And the fourth, some distinguished people mentioned that the first day of Rabbi Al Awwal in the time we are now in, the year one thousand eighty-eight after the Hijrah, it was on Tuesday without any doubt.
و قد مضى حينئذ من غرة ربيع المولد ألف و مائة و أربعون سنة و من المقررات الحسابية المعلومة لأهل الخبرة أن في كل مائتين و عشر سنين يعود وضع أيام الأسابيع مع أيام الشهور العربية إلى ما كان
And at that time there has passed from the first of the Rabbi of the birth, one thousand one hundred and forty years, and from the mathematical calculation known to the people of experience is that during every two hundred and ten years, the placing of the weekly days returns with the days of the Arabic months up to what had happened.
ففي ألف و خمسين سنة يتم العود المذكور خمس مرات فيكفي لنا النظر في تتمتها و هي تسعون سنة ثلاث و ثلاثون منها ذات كبيسة و سبع و خمسون بلا كبيسة و قد عرفت أن الباقي من الأسبوعات كل من الأولى خمسة و من الثانية أربعة
In one thousand and fifty years, the mentioned return is completed five times. It is sufficient for us to look at its completion, which is ninety years, thirty-three of which are leaped years and fifty-seven are without leap, and I have recognised that the remainder from the weeks, from every first would be five, and from every second would be four.
فمجموع البقايا ثلاثمائة و ثلاث و تسعون يوما و إذا طرحناه سبعة سبعة يبقى واحد فظهر أن غرة ربيع المولد مقدم على غرة ربيعنا بيوم و هذا كان يوم الثلاثاء فذلك كان يوم الإثنين و هو يستلزم المطلوب كما مر.
So, the total of the remnants is three hundred and ninety-three days, and if we subtract seven by seven, one remains. It appears that the first day of Rabbi of the birth preceded the first of our Rabbi by a day, and this was on Tuesday, so that was Monday, and it necessitates the required just as has passed’.
ثم قال ره فإن قيل ذكر الشيخ في المصباح و غيره رواية مشتملة على تفسير المولد بالسابع عشر قلنا لكونها منافية لمقتضى هذه الدلائل الحسابية الغير المشكوك فيها بل معارضة لما رواه أيضا في المصباح من موافقة المبعث يوم السبت لعدم إمكان اجتماعهما على ما مر ينبغي حملها على أن لا يكون التفسير المذكور من كلام الإمام بل من كلام بعض الرواة لإزالة الإبهام عنها على حسب اعتقاده و مثل ذلك ليس بعزيز في الروايات.
Then he said, ‘If it is said that the Sheykh mentioned in ‘Al Misbah’ and others have reported inclusive upon the interpretation of the birth being on the seventeenth, we would say that it negates requirement of this undoubted mathematical evidence(s) regarding it. But it also in opposition to what is reported as well in ‘Al Misbah’ from the Prophet-hood corresponding to the day of Saturday, because it is not possible for them to converge on what has passed, it should be understood that the mentioned interpretation is not from the words of the imam, but rather from the words of some of the narrators to remove ambiguity from it according to his belief, and such is not dear to the narrations.
ثم إذا أتقنت هذا المسلك يتبين لك الحق بمعونته في كثير مما وقع الخلاف فيه فمن ذلك أن الأمة بعد اتفاقهم على وقوع هجرة نبينا ص من مكة إلى المدينة في السنة الرابعة عشر من المبعث
Then, if you master this path, the truth will become clear to you with His-azwj Help in many of the matters in which the dispute occurred. This is because the community, after their agreement on the occurrence of the Hijra of our Prophet-saww from Makkah to Madinah was in the fourteenth year from the Prophet-hood.
اختلفوا في شهرها و يومها بالنسبة إلى الشهر و بالنسبة إلى الأسبوع فقيل يوم الإثنين السادس و العشرون من صفر و قيل ليلة الإثنين السابع و العشرون منه و قيل يوم الخميس أول ربيع الأول و قيل يوم الثلاثاء ثامنه و قيل يوم الإثنين بدون ذكر شهرها و قيل أول ربيع الأول بدون ذكر يومه و قيل الرابع منه و قيل العاشر منه كذلك
They differed regarding it’s month and it’s day with the leap to the month, and with the postponement to the week. And it is said the day of Monday of the twenty-sixth of Safar, and it is said, the night of Monday the twenty-seventh form it. And it is said the day of Thursday the first of Rabbi Al Awwal, and it is said the day of Tuesday the eighth. And it is said the day of Monday without mentioned it’s month, and it is said the first of Rabbi Al Awwal without mentioned it’s day, and it is said the fourth from it, and it is said the tenth from it. Like that.
فهذه أقوال ثمانية و لما عرفنا ما مر من مطابقة غرة المحرم سنة الهجرة ليوم الخميس أو الجمعة و اطلعنا على سائر التواريخ المعلومة و من جملتها أن غرة ربيع المولد يوم الإثنين و أن بينها و بين غرة ربيع الهجرة ثلاثا و خمسين سنة و وجدناها مشتملة على أسابيع تامة بلا كسر و مستلزمة لموافقة غرتيهما يوما حصل لنا بتلك المعارف العلم بتهافت القولين الأولين لعدم موافقة السادس و العشرين و لا السابع و العشرين من صفر ليوم الإثنين
These are eight sayings, and when we learned what happened from matching the first of Muharram in the year of Emigration to Thursday or Friday, and we looked at the other known dates, and from it’s summary is that the first Rabbi of the earth is the day of Monday, and between it and the first of the Rabbi of the Emigration there are fifty-three years, and we found it to be inclusive upon complete weeks without a fraction, And it necessitates the agreement of both of them, on the day when we acquired that knowledge with knowledge of the incoherence of the two first words due to the non-agreement of the twenty-six nor the twenty-seventh of Safar being on the day of Monday.
و كذا بتهافت القول الثالث و الرابع لعدم مطابقة أول ربيع الأول للخميس و لا الثامن منه للثلاثاء ثم نعلم بارتفاع احتمال الثلاثاء و الخميس من البين تعين يوم الإثنين موافقا لليوم الخامس المروي عن ابن عباس بل عن رسول الله ص
Likewise, the third and fourth words were inconsistent because the first of Rabbi Al Awwal did not match the Thursday, nor the eighth of it to the Tuesday. Then we know that the probability of Tuesday and Thursday is high, and Monday is the day corresponding to the fifth day, as reported from Ibn Abbas, from Rasool-Allah-saww.
ثم بتعينه بطلان القولين الأخيرين لتنافيهما ثم ببطلانهما تعين أول ربيع الأول موافقا للقول السادس المنقول عن الشيخ المفيد ره فتبين لنا أن هجرته ص كانت في يوم الإثنين أول ربيع الأول و الحمد لله.
Then by appointing it the invalidity of the last two words because they contradict them, then by their invalidity the first of Rabbi Al Awwal was determined in accordance with the sixth word transmitted from Sheikh Al Mufeed. Thus is becomes clear to us that his-saww Emigration took place during the day of Monday, the first of Rabbi Al Awwal. And the Praise is for Allah-azwj.
ثم بعد هذا التحقيق إذا نظرنا في تاريخ وصوله ص إلى المدينة و اختلاف القوم فيه فقيل لهلال ربيع الأول و قيل لليلتين خلتا منه و قيل لاثنتا عشرة مضت منه عرفنا بطلان القولين الأولين من طريق العادة
Then, after this investigation, if we look at the date of his-saww arrival to Medina, and the people’s disagreement about it, it was said to the crescent of Rabbi Al Awwal. And it was said that two nights passed away from it, and it was said that twelve days passed by it, we know the invalidity of the first two swords by way of custom.
فتعين القول الأخير الذي ذهب إليه المفيد ره في حدائق الرياض و قد نقل ابن الجوزي في تلقيحه عن ابن سعد أنه هو المجمع عليه ثم بتعينه عرفنا أن ما نقله ابن الجوزي عن ابن عباس و غيره و ادعى صاحب روضة الصفا اتفاق أئمة الأخبار عليه من مصادفة يوم وصوله ص إلى المدينة ليوم الإثنين
So it supports the last word which Al Mufeed had gone to in ‘Hadaiq Al Riyaz’, and it is transmitted by Ibn Jowzy in ‘Talqeeh’ from Ibn Sa’ad and it is the summary upon it. Then by it’s support we know that what Ibn Al Jowzy had transmitted from Ibn Abbas and others, and by the author of ‘Rowza Al Safa’ are in harmony with the leaders of the Ahadeeth, being in accordance that his-saww arrival to Al Medina was on Monday.
لا عبرة به لعدم إمكان اتفاق الأول و الثاني عشر من شهر في يوم فيكون وصوله ص يوم الجمعة
I does not matter as there is no possibility of coinciding the first and the twelfth from a month in one day, so his-saww arrival would be on the day of Friday.
فظهر أيضا فساد ما نقله عن عروة أنه مكث بقبا ثلاث ليال ثم ركب يوم الجمعة فالمعتمد هو ما نقله عن الزهري أنه ص نزل في بيت عمرو بن عوف بقبا فأقام به بضعة عشرة ليلة
It also became apparent that what has been transmitted on the authority of Urwah was that he-saww stayed in Quba for three nights and then rode on Friday. The approved is what he transmitted on the authority of Al Zuhri that he-saww descended in the house of Amro Bin Awf at Quba, and he-saww stayed at it some ten nights.
فإنه موافق لِمَا رَوَاهُ الْكُلَيْنِيُّ فِي الرَّوْضَةِ بِإِسْنَادِهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي ذِكْرِ إِسْلَامِ عَلِيٍّ ع وَ مَوْضِعُ الْحَاجَةِ مِنْهُ قَوْلُهُ ع حَتَّى هَاجَرَ رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ وَ خَلَّفَ عَلِيّاً ع فِي أُمُورٍ لَمْ يَكُنْ يَقُومُ بِهَا أَحَدٌ غَيْرُهُ
It is in accordance with what is reported by Al-Kulayni in ‘Al-Rawza’, by his chain from Saeed Bin Al-Musayyab, from Ali-asws Bin Al Husayn-asws in mentioned the Islam of Ali-asws, and the needed subject matter are his-asws words: ‘Until the Rasool-Allah-saww migrated to Al-Medina, and left Aliasws behind regarding the matters which no one part from himasws could have dealt with.
وَ كَانَ خُرُوجُ رَسُولِ اللَّهِ ص مِنْ مَكَّةَ فِي أَوَّلِ يَوْمٍ مِنْ رَبِيعٍ الْأَوَّلِ وَ ذَلِكَ يَوْمُ الْخَمِيسِ مِنْ سَنَةِ ثَلَاثَ عَشْرَةَ مِنَ الْمَبْعَثِ وَ قَدِمَ الْمَدِينَةَ لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ مَعَ زَوَالِ الشَّمْسِ
And the exit of Rasool-Allah-saww from Makkah was during the first day of Rabbi Al-Awwal, and that was a day of Thursday of the year thirteen from the Prophet-hood, and he-saww arrived in Al-Medina on the twelfth night vacant from the month of Rabbi Al Awwal with the decline of the sun.
فَنَزَلَ بِقُبَا فَصَلَّى الظُّهْرَ رَكْعَتَيْنِ وَ الْعَصْرَ رَكْعَتَيْنِ ثُمَّ لَمْ يَزَلْ مُقِيماً يَنْتَظِرُ عَلِيّاً ع يُصَلِّي الْخَمْسَ صَلَوَاتٍ رَكْعَتَيْنِ رَكْعَتَيْنِ
He-saww descended at Quba. He-saww prayed Al Zohr Salat, two Cycles, and Al-Asr, two Cycles. Then he-saww did not cease to stay awaiting Ali-asws, praying the five Salats, two Cycles, two Cycles.
وَ كَانَ نَازِلًا عَلَى عَمْرِو بْنِ عَوْفٍ فَأَقَامَ عِنْدَهُمْ بِضْعَةَ عَشَرَ يَوْماً يَقُولُونَ لَهُ أَ تُقِيمُ عِنْدَنَا فَنَتَّخِذَ لَكَ مَنْزِلًا وَ مَسْجِداً فَيَقُولُ لَا إِنِّي أَنْتَظِرُ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ قَدْ أَمَرْتُهُ أَنْ يَلْحَقَنِي وَ لَسْتُ مُسْتَوْطِناً مَنْزِلًا حَتَّى يَقْدَمَ عَلِيٌّ وَ مَا أَسْرَعَهُ إِنْ شَاءَ اللَّهُ تَعَالَى
And he-saww had lodged with Amro Bin Awf. He-saww stayed with them some ten days. They said to him-saww, ‘Stay with us, we shall take a house for you and a Masjid’. He-saww said: ‘No, I‑saww am awaiting Ali Bin Abu Talib-asws, and I-saww had instructed him-asws to join up with me‑saww, and I-saww will not take a house in a homeland until Ali-asws arrives, and it will be very quick, if Allah-azwj so Desires’.
فَقَدِمَ عَلِيٌّ ع وَ النَّبِيُّ ص فِي بَيْتِ عَمْرِو بْنِ عَوْفٍ فَنَزَلَ مَعَهُ ثُمَّ إِنَّ رَسُولَ اللَّهِ ص لَمَّا قَدِمَ عَلِيٌّ ع تَحَوَّلَ مِنْ قُبَا إِلَى بَنِي سَالِمِ بْنِ عَوْفٍ وَ عَلِيٌّ ع مَعَهُ يَوْمَ الْجُمُعَةِ مَعَ طُلُوعِ الشَّمْسِ
Ali-asws arrived while the Prophet-saww was in the house of Amro Bin Awf. He-asws lodged with him. Then Rasool-Allah-saww when Ali-asws had arrived, transferred from Quba to the clan of Salim Bin Awf and Ali-asws was with him, one the day of Friday with the rising of the sun.
فَخَطَّ لَهُمْ مَسْجِداً وَ نَصَبَ قِبْلَتَهُ فَصَلَّى بِهِمْ فِيهِ الْجُمُعَةَ رَكْعَتَيْنِ وَ خَطَبَ خُطْبَتَيْنِ ثُمَّ رَاحَ مِنْ يَوْمِهِ إِلَى الْمَدِينَةِ عَلَى نَاقَتِهِ الَّتِي كَانَ قَدِمَ عَلَيْهَا وَ عَلِيٌّ مَعَهُ لَا يُفَارِقُهُ يَمْشِي بِمَشْيِهِ. الحديث.
He-saww outlined a Masjid for them and installed it’s Qiblah. He-saww prayed the Friday Salat with them in it, two Cycles, and addressed two sermons. Then he-saww departed from his-saww day to Al Medina upon his-saww she-camel which he-saww had arrived upon, and Ali-asws was with him-saww, not separating from him-saww, walking with his-saww walking’ – the Hadeeth.
و لا يخفى أن فيه إشكالين أحدهما في قوله و ذلك يوم الخميس لما عرفت أن أول ربيع الأول في سنة الهجرة يوم الإثنين و الآخر في قوله من سنة ثلاث عشرة من المبعث لما عرفت أيضا من الاتفاق على كونه في السنة الرابعة عشر منه و يمكن توجيه الأول بأن ذلك ليس إشارة إلى أول يوم و لا إلى خروج رسول الله ص كما يتبادر إلى الأذهان
It is no secret that there are two problems – one in his saying, and that was on Thursday, when I know that the first of Rabi’ al-Awwal in the year of the Hijrah was on Monday, and the other in his saying of the thirteenth year of the Prophet-hood.As it was also known from the agreement that it was in the fourteenth year of it, and the first can be directed that this is not a reference to the first day or to the exit by Rasool-Allah-saww comes to the minds.
بل إلى التخليف المذكور قبلهما و لعل هذا أقرب إلى ذلك لفظا لكونه أبعد و معنى لما نقل أنه ص توقف بعد خروجه من مكة في الغار المشهور ثلاثة أيام و كان علي ع يصل إليه فيه سرا
Rather, to the differing mentioned before them, and perhaps this wording is closer to that because it is farther and meaningless when it was reported that he-saww had stopped after his departure from Mecca in the well-known cave for three days, and Ali-asws would have arrive to him in it, secretly.
فالظاهر أن تخليفه فيما أوصى إليه من أموره كان عند ارتحاله عنه فتدبر
Apparently, his-saww leaving him-asws behind regarding the matters he-saww had recommended to him-asws was at the time of his-saww departure from him-asws, so he-asws managed.
و توجيه الثاني بأن الاتفاق على كونها في الرابعة عشر مبني على أن المبعث كان في رجب و مبدأ السنة عند العرب هو المحرم فما بعد المحرم إلى رجب من جملة السنة الثالثة عشر من المبعث و إن كان معدودا عندهم من الرابعة عشر باعتبار مبدإ السنة فهما متوافقان معنى و المخالفة إنما هي في اللفظ فقط
The second directive is that the agreement on it being the fourteenth is based on the fact that the Prophet-hood was in Rajab, and the beginning of the year for the Arabs is Al-Muharram, and after Al-Muharram to Rajab, in summary was the thirteenth year from the Prophet-hood.and even though it was counted according to them from the fourteenth year, according to the beginning of the year, then they are compatible with the meaning and the difference. But rather, it is in the wording only.
و من ذلك اختلاف القوم بعد اتفاقهم على وقوع نص غدير خم في ثامن عشر ذي الحجة من السنة العاشرة الهجرية في خصوص يوم الأسبوعي
Among this is the disagreement of the people after they agreed on the occurrence of the text of Ghadir Khumm being on the eighteenth of Zul Hijja of the tenth Hijri year regarding the weekly day.
فنقل عن ابن مردويه و عن أخطب خوارزم مرويا عن أبي سعيد الخدري أنه كان يوم الخميس و قال بعض الشيعة إنه كان يوم الجمعة و ما نقل في حبيب السير من اتفاق المورخين على أن يوم عرفة في حجة الوداع كان مطابقا ل يوم الجمعة مقتض للقول منهم بكونه يوم الأحد
We are transmitting from Ibn Mardawayh, and from Akhtab Khawarizm, reported from Abu Saeed Al Khudri that it was the day of Thursday. And one of the Shias said, ‘It was the day of Friday’, and what is transmitted in ‘Habeeb Al Seyr’ of the concurring by the historians upon that it was the day of Arafaat in the farewell pilgrimage. It was compatible to the day of Friday, justifying to the word from them of it being the day of Sunday.
وَ كَذَا مَا يُتَوَهَّمُ مِمَّا فِي كِتَابِ الْحُجَّةِ مِنَ الْكَافِي فِي أَثْنَاءِ رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع حَيْثُ قَالَ: بَعْدَ بَيَانِ نُزُولِ الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ ثُمَّ نَزَلَتِ الْوَلَايَةُ وَ إِنَّمَا أَتَاهُ ذَلِكَ يَوْمَ الْجُمُعَةِ بِعَرَفَةَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ الْحَدِيثَ.
And like that is imagined from what is in ‘Kitab Al Hujjah’ from Al Kafi in two reports of Abu Al Jaroud, from Abu Ja’far-asws when he-asws said after the explaining the Revelation of the Salat, and the Zakat, and the fasting, and the Hajj, ‘Then the Wilayah was Revealed, and rather that came to him-saww on the day of Friday at Arafaat. Allah-azwj Mighty and Majestic Revealed: Today I Perfected your Religion for you [5:3]’ – the Hadeeth.
و كونه توهما لأنه لا يصح أن يكون المراد بلفظ عرفة هاهنا يوم عرفة لمكان الباء و لا الموقف لا لأن اسمه عرفات و إطلاق عرفة عليه شبيه بمولد كما في الصحاح و القاموس فإنها مستعملة فيه في كثير من روايات كتاب الحج من الكافي و الفقيه
And it is an illusion because it is not correct that the intent with the wording ‘Arafa’ over here being the day of ‘Arafa’, in place of the (letter) ‘Ba’, nor the pausing, not because it’s name is ‘Arafaat’ and ‘Arafat’ falls upon it, likening with the birth, just as it is in the ‘Sihah’ (books), and the lexicon, for it is used frequently in it from the reports of ‘The book of Hajj’ from Al Kafi, and ‘Al Faqeeh’.
بل لظاهر الروايات عن أهل البيت ع بأن نزولها ما بين مكة و المدينة بعد الانصراف من حجة الوداع موافقا لما نقل في مجمع البيان عن الربيع بن أنس إما قبل وصوله إلى غدير خم كما روي في تفسير علي بن إبراهيم عن أبي جعفر ع و إما بعده كما روي في مجمع البيان و غيره عن أبي جعفر و أبي عبد الله ع
But the apparent reports from People-asws of the Household is that it’s Revelation was in what is between Makkah and Al Medina after the leaving from the farewell Hajj, compatible to what is transmitted in ‘Majma Al Bayan’ from Al-Rabie Bin Anas, either before his-saww arrival to Khadeer Khumm, like what hass been reported in theTafseer of Ali Bin Ibrahim, from Abu Ja’far-asws, or after it, like what has been reported in ‘Majma Al-Bayan’ and others, from Abu Ja’far-asws and Abu Abdullah-asws.
موافقا لما رواه المخالفون عن أبي سعيد الخدري و وجه الجمع حمل النزول في الأول على تمهيد ما ينزل أو في الثاني على إقامة ما نزل بالتبليغ
Both are compatible to what the adversaries have reported from Abu Saeed Al-Khudry. The purpose of the combination is to carry the Revelation in the first to the preparation of what is Revealed, or in the second to establish what was revealed by the delivery (of the Message).
فلو كان هذا اللفظ هاهنا من كلام الإمام ع لاحتمل أن يكون عرفة بالضم إذ هي كما في القاموس اسم لثلاثة عشر موضعا فلا يبعد أن يكون أحدها قريبا من غدير خم هذا و لكن التحقيق أن ليس شيء من هذه الأيام الثلاثة موافقا للتواريخ المضبوطة المعلومة مع اختلافها بالنسبة إليه قربا و بعدا
So if this wording over here was from the speech of the Imam-asws, it is possible that it would be ‘Arafat’ is a plural when it is like what it is in the lexicon, in thirteen places. Therefore it is not far-fetched that one of these would be nearby from this Ghadeer Khumm. But the investigation is that none of these three days is in agreement with the exact and known dates, although they differ in relation to it in proximity and distance.
فإن أقربها منه غرة صفر في السنة الحادية عشرة من الهجرة سنة وفاة النبي ص و هي كما ظهر مما مر كانت مطابقة للثلاثاء فكانت غرة المحرم فيها موافقة للأحد أو الإثنين فكانت غرة ذي الحجة من السنة السابقة العاشرة من الهجرة غير خارجة عن الجمعة و السبت و الأحد
The nearest of it is the first of Safar in the year eleven from the Hijra being year of the expiry of the Prophet-saww, and it is like what is apparent from what has passed, it was compatible to the Tuesday. So, the first of Al-Muharram during it was in accordance with the Sunday, or the Monday. So the first of Zulhijjah of the previous year, the tenth from the Hijra would not have been outside from the Friday, and the Saturday, and the Sunday.
فكانت الثامن عشر منه لا يخلو من الإثنين و الثلاثاء و الأربعاء و إن أبعدها عنه غرة ذي الحجة من سنة سبع و ثمانين و ألف قبيل ما نحن فيه من الزمان و هي كانت يوم الخميس بحسب الحساب و الرؤية جميعا بلا اشتباه
The eighteenth of it was not free from Mondays, Tuesdays, and Wednesdays, even if it was farther away from him on the first day of Zul Hijjah, in the year one thousand eighty-seven, before the time we are in, and it happened to be the day of Thursday according to the calculation and the sighting, altogether without any doubt.
و غرة ذي الحجة من السنة العاشرة مقدمة عليها بألف و سبع و سبعين سنة تامة فبطريق الحساب الذي مر بيانه يكون الباقي منها بعد طرح أسبوعاتها ستة فتكون مطابقة للجمعة فكان ثامن عشرة مصادفا ليوم الإثنين فيدل كل من هذين التاريخين المعلومين على خلاف كل من الأقوال الثلاثة و يدل على تعين رابع هو يوم الإثنين
The first of Zul Hijjah of the tenth year is preceded by one thousand and seventy-seven complete years. By the method of calculation that has been explained, the remainder of it is after subtracting its six weeks,so it coincides with Friday, and the eighteenth coincided with Monday, and each of these two known dates indicates the opposite of each of the three words, and indicates the appointment of a fourth, which is Monday.
و يطابقه أيضا ما ضبط ابن الجوزي في التلقيح من أن قتل عثمان كان في يوم الجمعة لثمان عشرة خلت من ذي الحجة سنة خمس و ثلاثين فإن ما بينهما خمس و عشرون سنة كاملة و الباقي بعد طرح أسبوعاتها أربعة
And it is also consistent to what Ibn Al-Jowzy identified in ‘Al Talweeh’ that the killing of Usman took place during the day of Friday of the eighteenth of Zul Hijjah of the year thirty-five. What is between them is twenty-five complete years, and the remainder after subtracting its weeks, is four.
فإذا كان هذا يوم الجمعة فكان ذلك مقدما عليه بأربعة أيام فكان يوم الإثنين و يوافقه أيضا ما ذكره الطبري في تاريخه من أن أول جمعة صلى علي ع بالناس و خطب بهم بعد قتل عثمان كان مطابقا للخامس و العشرين من ذي الحجة كما لا يخفى.
So if this was the day of Friday, that would have preceded upon it by four days, so it would be the day of Monday, and it would be in accordance as well with what Al Tabari mentioned in his history, that the first Friday Salat Ali-asws prayed with the people and addressed them after the killing of Usman had corresponded with the twenty-fifth of Zul Hijjah, like what is not hidden.
فإن قلت الصدوق ره قَالَ فِي الْفَقِيهِ وَ رُوِيَ أَنَّهُ مَا طَلَعَتِ الشَّمْسُ فِي يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ وَ كَانَ الْيَوْمُ الَّذِي نَصَبَ فِيهِ رَسُولُ اللَّهِ ص أَمِيرَ الْمُؤْمِنِينَ ع بِغَدِيرِ خُمٍّ يَوْمَ الْجُمُعَةِ. الحديث قلنا أولا أن دأبه ره في هذا الكتاب أن يذكر ما لم يعتمد عليه من الروايات بهذا السياق.
So if you were to say, ‘Al Sadouq said in ‘Al Faqeeh’, ‘And it is reported that the sun had not risen during a day more superior than the day of Friday in which Rasool-Allah-saww had nominated Ali-asws at Ghadeer Khumm on the day of Friday’ – the Hadeeth, we would say, ‘The first is that he (Al Sadouq) has mentioned reports what cannot be relied upon, in this context.
و ثانيا أن قوله و كان اليوم الذي إلى آخره يجوز أن يكون من عبارة الراوي أو من عبارته على طبق طريقته في هذا الكتاب من إدراج كلامه كثيرا بين الأحاديث بدون علامة فاصلة بينهما و يؤيدهما أن مثل صدر هذا الحديث مروي في التهذيب و الكافي عن أبي بصير عن أبي عبد الله ع بدون هذه التتمة
And secondly, that his saying and it was the day to the end of it may be from the narrator’s statement or from his expression according to his method in this book, from including his words many among the Ahadeeth without a separating mark between them, and they are supported by the fact the like of this Hadeeth is reported in ‘Al Tahzeeb’, and ‘Al Kafi’ from Abu Baseer, from Abu Abdullah-asws, without this continuation.
و في الكافي أيضا عن إبراهيم بن أبي البلاد عن بعض أصحابه عن أبي جعفر أو أبي عبد الله ع مع تتمة أخرى.
And in Al Kafi as well, from Ibrahim Bin Abu Al Bilad, from one of his companions, from Abu Ja’far-asws, or Abu Abdullah-asws with another continuation.
و ثالثا أنه يمكن أن يوجه فيحمل اليوم الذي نصب فيه علي على اليوم الذي نزل فيه الأمر بالنصب المذكور أو على اليوم المقدر فيه ذلك و هو يوم الميثاق أو يقال أفاد ع أحد هذين المعنيين بلفظ آخر
And thirdly, it is possible that it can be directed that the day in which Ali-asws was nominated in would be carried upon the day in which the Command for the mentioned nomination had been Revealed, or upon the day that had been Ordained in, and it is the day of the covenant. Or it can be said that one of these two meanings can be reported by another wording.
فنقله بعض الرواة بهذا اللفظ على طبق وهمه فيطابق على الأول ما مر من رواية أبي الجارود و على الثاني ما روي في الباب المذكور من الكافي و التهذيب
Some of the narrators have transmitted this wording based upon imagination, so it is in accordance with the first of what has passed from the report of Abu Al Jaroud, and upon the second, what has been reported in the mentioned chapter from ‘Al Kafi’ and ‘Al Tahzeeb’.
عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لَهُ رَجُلٌ كَيْفَ سُمِّيَتِ الْجُمُعَةُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَمَعَ فِيهَا خَلْقَهُ لِوَلَايَةِ مُحَمَّدٍ ص وَ وَصِيِّهِ فِي الْمِيثَاقِ فَسَمَّاهُ يَوْمَ الْجُمُعَةِ لِجَمْعِهِ فِيهِ خَلْقَهُ. الحديث فتأمل.
From Abu Hamza, from Abu Ja’far-asws, he (the narrator) said, ‘A man said to him-asws, ‘How was the Friday (Al Jummah) named as such?’ He-asws said: ‘Allah-azwj Mighty and Majestic Gathered His-azwj creatures in it for the Wilayah of Muhammad-saww and his-saww successor-asws during the Covenant, so it was named as ‘Al Jummah’ due to the gathering (Jam’ah) of His-azwj creatures’ – the Hadeeth, so ponder.
و من ذلك أنهم بعد اتفاقهم على وقوع الواقعة العظمى بكربلاء في العاشر من المحرم سنة إحدى و ستين من الهجرة اختلفوا في يومه الأسبوعي فقيل كان يوم الجمعة و قيل يوم السبت و قيل يوم الإثنين و التواريخ المعلومة المضبوطة لا توافق شيئا منها فإن أقربها إلى يوم الغدير في السنة العاشرة و كونها مطابقة للإثنين على ما مر مستلزم لعدم خروج غرة المحرم في الحادية عشر عن السبت و الأحد
And from that, after they agreed on the occurrence of the great incident in Karbala on the tenth of Muharram in the sixty-first year of the Hijrah, they differed about its weekly day.It was said that it was Friday, and it was said that it was Saturday, and it was said that it was Monday, and the exact known dates do not agree with any of them, for it’s closest is to the day of Al Ghadeer during the year ten, and it being corresponding to the Monday, based upon what has passed, necessitates that the first of Al-Muharram in the year eleven cannot be outside from the Saturday and the Sunday.
و ما بين المحرمين خمسون سنة تامة و الباقي من أسبوعاتها واحد و يحتمل اثنين أيضا من جهة زيادة الكبائس لو فرضنا مثلا مبدأ الخمسين المذكور مطابقا لخامس الثلاثين المعتبر فيها الكبائس لإحدى عشرة كما لا يخفى على أهل الخبرة
And what is between the two Al-Muharram(s) are fifty complete years, and the remainder from their weeks is one (day).It is also possible, Monday, in terms of increasing the leaps, if we impose, for example, the aforementioned principle of fifty, in accordance with the thirty-fifth, in which the losses are considered to be eleven leaps, as it is not hidden from the experts.
فيلزم أن يكون غرة المحرم في سنة إحدى و ستين مؤخرة عن السبت أو الأحد بواحد أو اثنين فيكون موافقا للأحد أو الإثنين أو الثلاثاء فعاشره لا يخرج عن الثلاثاء و الأربعاء و الخميس و أبعد التواريخ المذكورة عنها غرة المحرم فيما نحن فيه من السنة الثامنة و الثمانين بعد الألف و هي كما ثبت بالحساب و الرؤية جميعا بلا اشتباه كانت يوم الجمعة
The first of Muharram in the year sixty-one must be one or two later than Saturday or Sunday, so that it coincides with Sunday, Monday or Tuesday. Therefore the tenth cannot be outside from the Tuesday, and the Wednesday, and the Thursday. The furthest from the mentioned dates is the first of Muharram while we are in the eighty-eighth year after the thousand, and it is just as has been proven with the calculations and the reports, altogether without any doubt, it was the day of Friday.
و ما بين ذينك المحرمين ألف و سبع و عشرون سنة فإذا أسقطنا عنها ثمانمائة و أربعين أربع دورات تامة كل منها مائتان و عشر سنين على ما مر وجهه يبقى مائة و سبع و ثمانون سنة و الباقي من أسبوعاتها خمسة مع احتمال أربعة أيضا من جهة نقصان الكبائس
And between those two forbidden days is one thousand and twenty-seven years, and if we drop eight hundred and forty-four complete cycles from it, each of them is two hundred and ten years over what his face has passed, it will remain one hundred and eighty-seven years.and the rest of her weeks are five, with the possibility of four also in terms of the decrease in the leaps.
لو فرضنا مثلا مبدأ المدة المذكورة مطابقا لثالث الثلاثين المذكور فيلزم أن يكون غرة ذلك المحرم مقدمة على غرة محرم سنتنا بخمسة أو أربعة
If we suppose, for example, the principle of the mentioned period in accordance with the mentioned thirty-third, then the first of that Muharram must take precedence over the first of Muharram in our years by five or four (days).
فكانت يوم الأحد أو الإثنين فعاشره لا يخرج عن الثلاثاء و الأربعاء و سائر التواريخ المعلومة أيضا دالة على مثل ما دل عليه هذان التاريخان من حال الأقوال المذكورة بالنسبة إلى القواعد الحسابية.
It happened to be a Sunday or Monday, so the tenth of it does not differ from Tuesday and Wednesday, and all other known dates are also indicative of what these two dates indicated regarding the state of the aforementioned sayings in relation to mathematical rules.
فإن قلت القول الأخير مضبوط في الكافي و الثاني في إرشاد المفيد على التعيين و الثلاثة في مقنعته على الترديد و بالجملة القدر المشترك بينها هو مما اتفق عليه الشيخان الجليلان.
If you were to say that the last word is accurate in ‘Al Kafi’ and the second is in ‘Al Irshad’ of Al Mufeed to specify and the third in convincing it on repetition, and in general, the common fate between them is what the two eminent sheikhs have agreed upon it.
قلنا اتفاقهما بل نقل كل منهما مقبول ما لم يظهر في خلافه ما لا يعتريه الشك و الشبهة و أما مع ذلك فالعذر واضح و باب التأويل مفتوح و الله أعلم بحقائق الأمور.
We say that their agreement, rather the transfer of each of them is acceptable as long as it does not appear in it that is not subject to doubt and suspicion, but with that, the excuse is clear and the door of interpretation is open, and Allah-azwj Knows best the facts of matters.
و من ذلك أن ابن إدريس ره في سرائره بعد ذكر فضيلة أيام ذي الحجة و ما وقع فيها قال و في اليوم السادس و العشرين منه سنة ثلاث و عشرين من الهجرة طعن عمر بن الخطاب فينبغي للإنسان أن يصوم هذه الأيام فإن فيها فضلا كثيرا و ثوابا جزيلا
And from that, Ibn Idrees saw it in his ‘Saraair’ after mentioning the virtues of the days of Zul Hijjah and what happened during them. He said, ‘On the twenty-sixth day of it, in the twenty-third year of the Hijrah, Umar Bin Al Khattab was stabbed, so it is befitting for the human being that he fasts these days, for there are many merits in it and plentiful Rewards.
و قد تلبس على بعض أصحابنا يوم قبض عمر بن الخطاب فيظن أنه اليوم التاسع من ربيع الأول و هذا خطأ من قائله بإجماع أهل التواريخ و السير و قد حقق ذلك شيخنا المفيد في كتاب التواريخ و ذهب إلى ما نقلناه انتهى.
It was misleading on some of our companions on the day of the death of Omar Ibn Al-Khattab, and he thought that it was the ninth day of Rabbi Al Awwal. And this is a mistake by his saying it, with the unanimity of the people of histories and biographies, and our sheikh al-Mufeed verified it in the book of histories, and he went to what we have quoted’ – End.
ثم إن صاحب كتاب أنيس العابدين على طبق الكفعمي في ذكر أعمال أيام ربيع الأول قال و تاسعه روى فيه صاحب مسار الشيعة أن من أنفق شيئا غفر له و يستحب فيه إطعام الإخوان و تطييبهم و التوسعة في النفقة و لبس الجديد و الشكر و العبادة و هو يوم نفي الهموم
Then, the author of ‘Kitab Aneys Al Abideen’, based upon the print of Al Kaf’amy in mentioning the deeds of the days of Rabbi Al Awwal, said, ‘And it’s ninth, it is reported regarding it by the author of ‘Masaair Al Shia’ that the one who spends anything, would be Forgiven for, and it is recommended during it to feed the brethren, and perfume them, and be capacious in the spending, and wearing the new (clothes), and the thanks, and the (acts of) worship, and it is a day of negating the worries.
و روي أنه ليس فيه صوم و جمهور الشيعة يزعمون أن فيه قتل عمر بن الخطاب و ليس بصحيح ثم ذكر مضمون السرائر و كتاب التواريخ ثم قال و إنما قتل عمر يوم الإثنين لأربع ليال بقين من ذي الحجة سنة ثلاث و عشرين من الهجرة نص على ذلك صاحب الغرة و صاحب المعجم و صاحب الطبقات و صاحب كتاب مسار الشيعة و ابن طاوس بل الإجماع حاصل من الشيعة و السنة على ذلك انتهى.
And it is reported that there isn’t any fasting during it, and most of the Shias are claiming that Umar Bin Al Khattab was killed during it, and it isn’t correct. Then he mentioned ‘Mazmoun Al Saraair’ and the books of histories, then said, ‘And rather, Umar was killed on the day of Monday of fourth night remaining from Zul Hijjah the year twenty-three from the Hijrah. That was texted upon by the author of ‘Al Ghurra’, and the author of ‘Al Mo’jim’, and author of ‘Al Tabqaat’, and author of ‘Kitab Masaar Al Shia’, and Ibn Al Tawoos’. But it results in consensus from the Shias and the Sunnis upon that’ – end.
و فيه أن اليوم المذكور من ذي الحجة من السنة المذكورة لا يمكن كونه موافقا ليوم الإثنين بل الضوابط الحسابية على نحو ما مر تدل على أنه غير خارج عن الثلاثاء و الأربعاء فالقول بهما مشتمل على التهافت.
And regarding it, the mentioned day from Zul Hijjaj, from the mentioned year, it is not possible to it to be compatible to the day of Monday. But the exact calculations are based upon approximate to what has passed, pointing upon that it cannot be outside from the Tuesday and the Wednesday. So the (final) word with these is inclusive upon the contradiction.
أقول أكثر ذلك ذكره بعض أفاضل المدققين ممن كان في عصرنا ره و لقد دقق و أفاد و أحسن و أجاد لكن بعض المقدمات المذكورة مبتنية على أقوال بعض العلماء تبع فيها بعضهم بعضا أخذا من بعض المورخين فعدها من الإجماعيات و ليس من الإجماع في شيء فلا يمكن القدح بها في الأخبار المعتبرة
I (Majlisi) am saying, ‘Most of that is mentioned by some of the most meritorious of the auditors from the one who were in our era, and it has been accurate, useful, improved and proficient, but some of the aforementioned introductions are based on the sayings of some scholars, in which they followed each other, taking from some historians. So it is counted to be from the consensus, and it isn’t from the consensus regarding anything. It is not possible to defame them regarding the reliable Ahadeeth.
و بعضها متفرعة على ما ظهر لهم من الأرصاد المختلفة في الكسور و الكبائس مع أن حسابهم مبني على الأمر الأوسط في القمر و قد تتقدم الرؤية عليه بيومين و تتأخر بيومين لما مر
And some of them are branched on what appeared to them from the different observations in terms of fractions and leaps, although their calculation is based on the middle order in the moon, and the sighting may precede it by two days and delay by two days when it passed.
أنه قد تتوالى أربعة من الشهور تامة و قد تتوالى ثلاثة من الشهور ناقصة مع أنه قد يمكن تأخر أول الشهور و تأخره بأكثر من ذلك لمانع غيم أو غيره
It happened that four complete months may follow, and three months may be incomplete, although it may be possible to delay the beginning of the months and delay it by more than that due to a cloudy impediment or something else.
فيمكن أن يكون ما ورد في الأخبار مبنيا على حكم ظاهر الشرع لا على قوانين الهيئة و مع ذلك كله يصلح أن يكون مرجحا لبعض الأقوال و الأخبار المختلفة و لذا أطلنا الكلام بذكرها و سنعيد القول في كل منها في بابه إن شاء الله تعالى و قد مر الكلام في بعضها و الله الموفق للحق و الصواب.
It is possible that what is mentioned in the Ahadeeth is based on the apparent ruling of the Shari’a and not on the laws of the authority, and with all that it is suitable to be weighted by some of the different sayings and Ahadeeth, and for that (reason) we have talked at length by mentioning it, and we shall be repeating the word regarding each of these in it’s chapter, if Allah-azwj the Exalted so Desires, and the speech has already passed regarding part of it, and Allah-azwj is the Harmoniser to the truth and the correctness’.
1- مُهَجُ الدَّعَوَاتِ، رَوَيْنَا مِنْ كِتَابِ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ ذُكِرَ عِنْدَهُ حَزِيرَانُ فَقَالَ هُوَ الشَّهْرُ الَّذِي دَعَا فِيهِ مُوسَى عَلَى بَنِي إِسْرَائِيلَ فَمَاتَ فِي يَوْمٍ وَ لَيْلَةٍ مِنْ بَنِي إِسْرَائِيلَ ثَلَاثُمِائَةِ أَلْفٍ مِنَ النَّاسِ.
(The book) ‘Muhaj Al Dawaat’ – We are reporting from the book of Abdullah Bin Hammad Al Ansari,
‘From Abu Abdullah-asws, and (month of) Hazeyran (June) was mentioned in his-asws presence, so he-asws said: ‘It is the month in which Musa-as had supplicated against the children of Israel, so there died during a day and a night from the children of Israel, three hundred thousand from the people’’.[168]
2- وَ فِي حَدِيثٍ آخَرَ مِنَ الْكِتَابِ الْمَذْكُورِ عَنْهُ ع قَالَ: إِنَّ اللَّهَ خَلَقَ الشُّهُورَ وَ خَلَقَ حَزِيرَانَ وَ جَعَلَ الْآجَالَ فِيهِ مُتَقَارِبَةً.
And in another Hadeeth from the mentioned book,
‘From him-asws having said: ‘Allah-azwj Created the months and Created (month of) Hareyzan (June) and Made the terms convergent in it (frequent)’’.[169]
3- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ خَلَقَ الشُّهُورَ اثْنَيْ عَشَرَ شَهْراً وَ هِيَ ثَلَاثُمِائَةٍ وَ سِتُّونَ يَوْماً فَحَجَرَ مِنْهَا سِتَّةَ أَيَّامٍ خَلَقَ فِيهَا السَّمَاوَاتِ وَ الْأَرَضِينَ فَمِنْ ثَمَّ تَقَاصَرَتِ الشُّهُورُ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Hammad Bin Isa, from Al Sabbah Bin Sayaba,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Created the months as twelve months, and it is three hundred and sixty days. He-azwj Detained six days from these. He-azwj Created the skies and the earths in these. So, from then, then the months are deficient’’.[170]
4- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ شُعَيْبٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّ النَّاسَ يَرْوُونَ أَنَّ رَسُولَ اللَّهِ ص مَا صَامَ مِنْ شَهْرِ رَمَضَانَ تِسْعَةً وَ عِشْرِينَ يَوْماً أَكْثَرَ مِمَّا صَامَ ثَلَاثِينَ
(The book) ‘Al Faqeeh’ – By his chain from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Yaqoub, from Shueyb, from his father,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The people are reporting that Rasool-Allah-saww had not fasted a month of Ramazan as twenty-nine days any more than what he-saww had fasted thirty!’
قَالَ كَذَبُوا مَا صَامَ رَسُولُ اللَّهِ ص إِلَّا تَامّاً وَ لَا تَكُونُ الْفَرَائِضُ نَاقِصَةً إِنَّ اللَّهَ تَعَالَى خَلَقَ السَّنَةَ ثَلَاثَمِائَةٍ وَ سِتِّينَ يَوْماً وَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ فَحَجَرَهَا مِنْ ثَلَاثِمِائَةٍ وَ سِتِّينَ يَوْماً فَالسَّنَةُ ثَلَاثُمِائَةٍ وَ أَرْبَعَةٌ وَ خَمْسُونَ يَوْماً
He-asws said: ‘They are lying! Rasool-Allah-saww had not fasted except complete (30), nor can the Obligations be deficient! Allah-azwj the Exalted Created the year as three hundred and sixty days and Created the skies and the earth in six days, so He-azwj Detained these from the three hundred and sixty, so the year (Became) of three hundred and fifty-four days.
وَ شَهْرُ رَمَضَانَ ثَلَاثُونَ يَوْماً لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لِتُكْمِلُوا الْعِدَّةَ وَ الْكَامِلُ تَامٌّ وَ شَوَّالٌ تِسْعَةٌ وَ عِشْرُونَ يَوْماً وَ ذُو الْقَعْدَةِ ثَلَاثُونَ يَوْماً لِقَوْلِ اللَّهِ تَعَالَى وَ واعَدْنا مُوسى ثَلاثِينَ لَيْلَةً فَالشَّهْرُ هَكَذَا ثُمَّ هَكَذَا أَيْ شَهْرٌ تَامٌّ وَ شَهْرٌ نَاقِصٌ وَ شَهْرُ رَمَضَانَ لَا يَنْقُصُ أَبَداً وَ شَعْبَانُ لَا يَتِمُّ أَبَداً.
And the month of Ramazan is of thirty days, due to the Words of Allah-azwj Mighty and Majestic: in order for you to complete the number, [2:185], and the perfect is the complete. And Shawwal is of twenty-nine days, and Zul Qadah is of thirty days due to the Words of Allah‑azwj: And We Appointed thirty nights for Musa [7:142]. So the month is like this, then like that, i.e., a complete month and a deficient month, and a month of Ramazan cannot be deficient, ever, and Shaban cannot be complete, ever!’’[171]
5- التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْأَهِلَّةِ فَقَالَ هِيَ أَهِلَّةُ الشُّهُورِ فَإِذَا رَأَيْتَ الْهِلَالَ فَصُمْ وَ إِذَا رَأَيْتَهُ فَأَفْطِرْ.
(The book) ‘Al Tahzeeb’ – In ‘Al Saheeh’,
‘From Abu Abdullah-asws having been asked about the crescent, he-asws said: ‘He-asws said: ‘It is the crescent of the months, so when you see the crescent, then fast, and when you see it, so break’’.[172]
6- التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ: كَتَبَ إِلَيْهِ أَبُو عُمَرَ أَخْبِرْنِي يَا مَوْلَايَ أَنَّهُ رُبَّمَا أَشْكَلَ عَلَيْنَا هِلَالُ شَهْرِ رَمَضَانَ فَلَا نَرَاهُ وَ نَرَى السَّمَاءَ لَيْسَتْ [فِيهَا] عِلَّةٌ فَيُفْطِرُ النَّاسُ وَ نُفْطِرُ مَعَهُمْ وَ يَقُولُ قَوْمٌ مِنَ الْحُسَّابِ قِبَلَنَا إِنَّهُ يُرَى تِلْكَ اللَّيْلَةُ بِعَيْنِهَا بِ مِصْرَ وَ إِفْرِيقِيَةَ وَ الْأُنْدُلُسِ فَهَلْ يَجُوزُ يَا مَوْلَايَ مَا قَالَ الْحُسَّابُ فِي هَذَا الْبَابِ حَتَّى يَخْتَلِفَ الْفَرْضُ عَلَى أَهْلِ الْأَمْصَارِ فَيَكُونَ صَوْمُهُمْ خِلَافَ صَوْمِنَا وَ فِطْرُهُمْ خِلَافَ فِطْرِنَا
(The book) ‘Al Tahzeeb’ – In the ‘Saheeh’ from Muhammad Bin Isa having said,
‘Abu Umar wrote to him-asws, ‘Inform me, O my Master-asws! Sometimes the crescent of the month of Ramazan is problematic upon us, so we do not see it, and we see the sky not having any fault (clouds) in it. So the people break, and we break with them, and a people from the (people of) calculation before us are saying, ‘It would be seen on that very night in Egypt and Africa and Andalusia. Is it allowed O my Master-asws, what the calculators are saying regarding this subject, until the Obligation is different upon the people of the cities. So their fasts are different to our fasts and their breaking is different to our breaking?’
فَوَقَّعَ ع لَا تَصُومَنَّ الشَّكَّ أَفْطِرْ لِرُؤْيَتِهِ وَ صُمْ لِرُؤْيَتِهِ.
He-asws signed (a note): ‘Do not be fasting the doubt! Break to it’s sighting and fast to its sighting’’.[173]
7- الْإِقْبَالُ، رَوَيْنَا بِإِسْنَادِنَا إِلَى عَلِيِّ بْنِ فَضَّالٍ مِنْ كِتَابِ الصِّيَامِ بِإِسْنَادِهِ إِلَى ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَهْرُ رَمَضَانَ رَأْسُ السَّنَةِ.
(The book) ‘Al Iqbal’ – We are reported by our chains to Ali Bin Fazzal, from ‘Kitab Al Siyam’, by his chain to Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘The month of Ramazan is the head (beginning) of the year’’.[174]
8- الْفَقِيهُ، عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: ادْعُ بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ مُسْتَقْبِلَ دُخُولِ السَّنَةِ وَ ذَكَرَ أَنَّ مَنْ دَعَا بِهِ مُحْتَسِباً مُخْلِصاً لَمْ تُصِبْهُ فِي تِلْكَ السَّنَةِ فِتْنَةٌ وَ لَا آفَةٌ وَ ذَكَرَ الدُّعَاءَ.
(The book) ‘Al Faqeeh’ –
‘From Al-Abd Al-Salih (7th Imam-asws) having said: ‘Supplicate with this supplication in the month of Ramazan, welcoming the entry of the (new) year’, and he-asws mentioned: ‘The one who supplicates with it would be Reckoned as a sincere one. In that year he will neither be afflicted with Fitna nor disability’ – and he-asws mentioned the supplication’’.[175]
9- الْكَافِي، وَ التَّهْذِيبُ، بِسَنَدٍ فِيهِ جَهَالَةٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ فَغُرَّةُ الشُّهُورِ شَهْرُ اللَّهِ شَهْرُ رَمَضَانَ وَ قَلْبُ شَهْرِ رَمَضَانَ لَيْلَةُ الْقَدْرِ وَ نَزَلَ الْقُرْآنُ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَاسْتَقْبِلِ الشَّهْرَ بِالْقُرْآنِ.
(The books) ‘Al Kafi’, and ‘Al Tahzeeb’ – By a chain having unknowns in it,
‘From Abu Abdullah-asws having said: ‘Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth [9:36]. So the first of the months is the month of Allah-azwj, month of Ramazan, and heart of the month of Ramazan is Laylat Al-Qadr (Night of Pre-determination), and the Quran was Revealed during the first night from a month of Ramazan, therefore receive the month with (reciting) the Quran’’.[176]
وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ وَ ابْنُ بَابَوَيْهِ فِي كِتَابَيْهِمَا وَ اللَّفْظُ لِابْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْلَةُ الْقَدْرِ هِيَ أَوَّلُ السَّنَةِ وَ هِيَ آخِرُهَا.
And it is reported by Muhammad Bin Yaqoub and Ibn Babuwayh in their books, and the wording is of Ibn Yaqoub,
‘From Abu Abdullah-asws having said: ‘Laylat Al-Qadr, it is the beginning of the year, and it is the end of it’’.[177]
10- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ
(The book) ‘Al Khisaal’ – From Muhammad Bin Ali Majaylawiya, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, raising it to,
‘Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth [9:36].
قَالَ الْمُحَرَّمُ وَ صَفَرٌ وَ رَبِيعٌ الْأَوَّلُ وَ رَبِيعٌ الْآخِرُ وَ جُمَادَى الْأُولَى وَ جُمَادَى الْآخِرَةُ وَ رَجَبٌ وَ شَعْبَانُ وَ شَهْرُ رَمَضَانَ وَ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ مِنْهَا أَرْبَعَةٌ حُرُمٌ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ.
He-asws said: ‘Al Muharram, and Safar, and Rabbi Al Awwal, and Rabbi Al Akhar, and Jumadi Al Awwal, and Jumadi Al Akhir, and Rajab, and Shaban and Ramazan, and Shawwal, and Zul Qadah, and Zulhijja. from these, four as sacred – 20th of Zil Hijjah, and Al Muharram, and Safar, and month of Rabbi Al Awwal, and ten from the month of Rabbi Al Akhir’’.[178]
بيان الشهور المذكورة في هذا الخبر هي أشهر السياحة التي قال الله عز و جل فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ
Explanation: The months mentioned in this Hadeeth, these are the months of the ‘going about’ which Allah-azwj Mighty and Majestic Said: So go about in the land for four months [9:2].
11- الْخِصَالُ، فِي خُطْبَةِ النَّبِيِّ ص فِي أَيَّامِ التَّشْرِيقِ أَيُّهَا النَّاسُ إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ فَهُوَ الْيَوْمَ كَهَيْئَةِ يَوْمِ خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ رَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَ شَعْبَانَ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ وَ الْمُحَرَّمُ
(The book) ‘Al Khisaal’ –
‘In a sermon of the Prophet-saww during the days of ‘Al Tashreeq’ (11th, and 12th and 13th of Zul Hijjaj): ‘O you people! The times have rotated, so it is the day like the day Allah-azwj Created the skies and the earth! Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth [9:36] – Rajab of (clan of) Muzar which is between Jumadi and Shaban, and Zul Qadah, and Zul Hijjah, and Al Muharram.
فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ فَإِنَّ النَّسِيءَ زِيادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عاماً وَ يُحَرِّمُونَهُ عاماً لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ فَكَانُوا يُحَرِّمُونَ الْمُحَرَّمَ عَاماً وَ يَسْتَحِلُّونَ صَفَرَ وَ يُحَرِّمُونَ صَفَرَ عَاماً وَ يَسْتَحِلُّونَ الْمُحَرَّمَ.
therefore do not be unjust to yourselves regarding these, [9:36], But rather, the postponement (of the Sacred months) increases in the Kufr, whereby those who were committing Kufr strayed. They were violating it a year and sanctifying it a year, in order to adjust the number which Allah Forbade, [9:37]. They were considering Al Muharram as sacred generally and were permitting (as non-sacred) Safar, and they were prohibiting Safar generally and were permitting (as non-sacred) Al Muharram’’.[179]
12- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ بَكْرِ بْنِ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ السَّنَةِ كَمْ يَوْماً هِيَ
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin al Husayn Bin Saeed, from Al Husayn Bin Ali Bin Yaqteen, from Bakr Bin Ali Bin Abdul Aziz, from his father who said,
‘I asked Abu Abdullah-asws about the year, ‘How many days is it?’
قَالَ ثَلَاثُمِائَةٍ وَ سِتُّونَ يَوْماً مِنْهَا سِتَّةُ أَيَّامٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا الدُّنْيَا فَطُرِحَتْ مِنْ أَصْلِ السَّنَةِ فَصَارَتِ السَّنَةُ ثَلَاثَمِائَةٍ وَ أَرْبَعَةً وَ خمسون [خَمْسِينَ] يَوْماً
He-asws said: ‘Three hundred and sixty days. From these are six days Allah-azwj Mighty and Majestic Created the world in these, so these are dropped from the original year, and the year became of three hundred and fifty-four days.
يُسْتَحَبُّ أَنْ يَطُوفَ الرَّجُلُ فِي مُقَامِهِ بِمَكَّةَ عَدَدَ أَيَّامِ السَّنَةِ ثَلَاثَمِائَةٍ وَ سِتِّينَ أُسْبُوعاً فَإِنْ لَمْ يَقْدِرْ عَلَى ذَلِكَ طَافَ ثَلَاثَمِائَةٍ وَ سِتِّينَ شَوْطاً.
It is recommended that the man should perform Tawaaf in his place at Makkah the number of the days of the year, three hundred and sixty circuits. If he is not able upon that, he should perform Tawaaf three hundred and sixty rounds’’.[180]
13- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُسْتَحَبُّ أَنْ تَطُوفَ ثَلَاثَمِائَةٍ وَ سِتِّينَ أُسْبُوعاً عَدَدَ أَيَّامِ السَّنَةِ فَإِنْ لَمْ تَسْتَطِعْ فَمَا قَدَرْتَ عَلَيْهِ مِنَ الطَّوَافِ.
And from him, from Muhammad Bin Al Hassan Bin Al Waleed, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Fazalah, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘It is recommended that you should perform Tawaaf three hundred and sixty circuits, the number of the days of the year. If you are unable, then whatever you are able upon from the Tawaaf’’.[181]
14- الْعِلَلُ، عَنْ أَبِي الْهَيْثَمِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّائِغِ عَنْ سَعِيدِ بْنِ مَنْصُورٍ عَنْ سُفْيَانَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا بِالصَّلَاةِ فَإِنَّ الْحَرَّ مِنْ فَيْحِ جَهَنَّمَ وَ اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَأَذِنَ لَهَا فِي نَفَسَيْنِ نَفَسٍ فِي الشِّتَاءِ وَ نَفَسٍ فِي الصَّيْفِ فَشِدَّةُ مَا يَجِدُونَ مِنَ الْحَرِّ مِنْ فَيْحِهَا وَ مَا يَجِدُونَ مِنَ الْبَرْدِ مِنْ زَمْهَرِيرِهَا.
(The book) ‘Al Illal’ – Abu Al Haysam Abdullah Bin Muhammad, from Muhammad Bin Ali Al Sa’ig, from Saeed Bin Mansour, from Sufyan, from Al Zuhry, from Saeed Bin Al Musayyab, from Abu Hureyra (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘When the heat is intense then cool down with the Salat, for the heat is from a mouth of Hell. And the Fire complained to its Lord-azwj, so He-azwj Permitted for it regarding two breaths – a breath in the winter and a breath in the summer. So the severity what it found from the heat is from its mouth, and what is found from the cold, is from its extreme coldness’’.[182]
الْعَيَّاشِيُّ، عَنْ أَبِي جَعْفَرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ فَالسَّنَةُ تَنْقُصُ سِتَّةَ أَيَّامٍ.
Al Ayyashi, from Abu Ja’far, from a man,
‘From Abu Abdullah-asws having said: ‘Created the skies and the earth in six days, [57:4]. So the year is reduced by six days’’.[183]
[1] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H Misc. 1
[2] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H Misc. 2
[3] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H Misc. 3
[4] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 37
[5] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 38
[6] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 39
[7] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 40
[8] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 41
[9] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 42
[10] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 43
[11] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 44
[12] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 45
[13] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 46
[14] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 47
[15] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 48
[16] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 49
[17] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 50
[18] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 51
[19] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 52
[20] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 53
[21] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 55
[22] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 55
[23] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 56
[24] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 57
[25] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 58
[26] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 59
[27] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 60
[28] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 1
[29] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 2
[30] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 3
[31] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 4
[32] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 5
[33] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 6
[34] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 7 a
[35] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 7 b
[36] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 8
[37] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 9
[38] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 10
[39] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 11
[40] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 12
[41] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 13
[42] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 14
[43] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 15
[44] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 16
[45] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 17
[46] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 18
[47] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 19
[48] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 20
[49] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 21
[50] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 22
[51] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 23 a
[52] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 23 b
[53] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 24
[54] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 25
[55] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 26
[56] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 27
[57] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 28
[58] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 29
[59] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 30
[60] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 31
[61] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 32
[62] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 33
[63] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 34
[64] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 35
[65] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 36
[66] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 37
[67] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 38
[68] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 39
[69] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 38 b
[70] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 39 b
[71] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 40
[72] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 41
[73] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 42 a
[74] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 42 b
[75] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 43
[76] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 44
[77] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 45
[78] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 46
[79] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 47
[80] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 48
[81] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 49
[82] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 50 a
[83] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 50 b
[84] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 51
[85] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 52
[86] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 53
[87] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 55
[88] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 55
[89] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 56 a
[90] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 56 b
[91] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 57
[92] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 58
[93] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 59
[94] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 60
[95] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 61
[96] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 62
[97] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 63
[98] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 64
[99] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 65
[100] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 66
[101] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 67
[102] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 68
[103] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 69
[104] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 70
[105] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 71
[106] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 72
[107] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 73
[108] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 74
[109] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 75
[110] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 76
[111] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 77
[112] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 78
[113] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 79
[114] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 80
[115] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 81
[116] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 82
[117] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 83
[118] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H 84
[119] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H Misc. 1
[120] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H Misc. 2
[121] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H Misc. 3
[122] Bihar Al Anwaar – V 55 The book of creation – Ch 10 H Misc. 4
[123] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 1
[124] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 2
[125] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 3
[126] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 4
[127] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 6
[128] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 7
[129] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 8 a
[130] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 8 b
[131] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 8 c
[132] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 8 d
[133] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 9 a
[134] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 9 b
[135] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 9 c
[136] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 10
[137] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 11
[138] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 12
[139] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 a
[140] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 b
[141] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 c
[142] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 d
[143] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 e
[144] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 f
[145] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 13 g
[146] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 14
[147] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 15 a
[148] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 15 b
[149] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 16
[150] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 17
[151] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 18
[152] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 19
[153] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 20
[154] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 21
[155] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 22
[156] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 23
[157] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 24
[158] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 25
[159] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 26
[160] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 27
[161] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 28
[162] Bihar Al Anwaar – V 55 The book of creation – Ch 11 H 29
[163] Bihar Al Anwaar – V 55 The book of creation – Ch 12 H 1 a
[164] Bihar Al Anwaar – V 55 The book of creation – Ch 12 H 1 b
[165] Bihar Al Anwaar – V 55 The book of creation – Ch 12 H 1 c
[166] Bihar Al Anwaar – V 55 The book of creation – Ch 12 H 1 d
[167] Bihar Al Anwaar – V 55 The book of creation – Ch 12 H 2
[168] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 1
[169] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 2
[170] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 3
[171] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 4
[172] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 5
[173] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 6
[174] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 7
[175] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 8
[176] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 9 a
[177] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 9 b
[178] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 10
[179] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 11
[180] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 12
[181] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 13
[182] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 14 a
[183] Bihar Al Anwaar – V 55 The book of creation – Ch 13 H 14 b