ج 57
Volume 57
Part 2 out of 3
الجزء السابع و الخمسون
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imamsasws
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
باب 34 المعادن و أحوال الجمادات و الطبائع و تأثيراتها و انقلابات الجواهر و بعض النوادر
CHAPTER 34 – THE MINERALS, AND STATE OF THE INORGANIC MATERIALS, AND THE NATURES, AND THEIR IMPACTS, AND THE TRANSFORMATION OF THE JEWELS, AND SOME OF THE MISCELLANEOUS
الآيات
The Verses –
الحجر وَ أَنْبَتْنا فِيها مِنْ كُلِّ شَيْءٍ مَوْزُونٍ
(Surah) Al Hijr – and Grew therein from every suitable thing [15:19].
النحل أَ وَ لَمْ يَرَوْا إِلى ما خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّؤُا ظِلالُهُ عَنِ الْيَمِينِ وَ الشَّمائِلِ
(Surah) Al Nahl – Or are they not looking at anything from Allah Created, its shadow inclines from the right and the left, performing Sajdah to Allah while they are humbled? [16:48].
سُجَّداً لِلَّهِ وَ هُمْ داخِرُونَ وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مِنْ دابَّةٍ وَ الْمَلائِكَةُ وَ هُمْ لا يَسْتَكْبِرُونَ
And to Allah does Sajdah whatever is in the skies and whatever is in the earth, from animals and Angels, and they are not being arrogant [16:49].
أسرى تُسَبِّحُ لَهُ السَّماواتُ السَّبْعُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كانَ حَلِيماً غَفُوراً
(Surah) Isra’a – They Glorify to Him, the seven skies and the earth and the ones in these, and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification. He was always Forbearing, Forgiving [17:44].
الأنبياء قُلْنا يا نارُ كُونِي بَرْداً وَ سَلاماً عَلى إِبْراهِيمَ
(Surah) Al Anbiya – We said: “O fire! Become cool and safe upon Ibrahim!” [21:69].
و قال تعالى وَ سَخَّرْنا مَعَ داوُدَ الْجِبالَ يُسَبِّحْنَ وَ الطَّيْرَ وَ كُنَّا فاعِلِينَ وَ عَلَّمْناهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شاكِرُونَ وَ لِسُلَيْمانَ الرِّيحَ عاصِفَةً تَجْرِي بِأَمْرِهِ إِلى الْأَرْضِ الَّتِي بارَكْنا فِيها
And the Exalted Said: and We Subdued the mountains and the birds to Glorify with Dawood; and We were the Doers [21:79] And We Taught him the making of coats of mail for you, in order for you to protect yourselves from your fighting. Will you then be grateful? [21:80] And for Suleyman, the raging wind flowing by his orders to the land wherein We had Blessed, [21:81].
الحج أَ لَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبالُ وَ الشَّجَرُ وَ الدَّوَابُّ وَ كَثِيرٌ مِنَ النَّاسِ وَ كَثِيرٌ حَقَّ عَلَيْهِ الْعَذابُ
(Surah) Al Hajj – Do you not see that Allah, they do Sajdah to Him, the ones in the skies and the ones in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many of the people, and many are such that the Punishment is deserving upon them? [22:18].
سبأ وَ لَقَدْ آتَيْنا داوُدَ مِنَّا فَضْلًا يا جِبالُ أَوِّبِي مَعَهُ وَ الطَّيْرَ وَ أَلَنَّا لَهُ الْحَدِيدَ إلى قوله تعالى وَ أَسَلْنا لَهُ عَيْنَ الْقِطْرِ
(Surah) Saba – And We had Given Dawood a Grace from Us: “O mountains and the birds! Repeat Praises with him!’ And We Softened the iron for him [34:10] – up to Words of the Exalted: and We Caused to flow for him a spring of molten copper. [34:12].
فاطر إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً
(Surah) Fatir – Surely Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41].
ص إِنَّا سَخَّرْنَا الْجِبالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَ الْإِشْراقِ
(Surah) Suad – Surely, We Subjugated the mountains with him, Glorifying at evening and sunrise [38:18].
و قال سبحانه فَسَخَّرْنا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخاءً حَيْثُ أَصابَ
And the Glorious Said: Then We Subjugated the wind for him to flow gently by his order, wherever he so directed [38:36].
الحديد وَ أَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَ مَنافِعُ لِلنَّاسِ وَ لِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَ رُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
(Surah) Al Hadeed – And We Sent down the iron wherein is severe violence and benefits for the people, and for Allah to Know who helps Him and His Rasool in the secret. Surely Allah is Strong, Mighty [57:25].
تفسير
(Forbidden) Tafseer (opinionated) –
أَ وَ لَمْ يَرَوْا إِلى ما خَلَقَ اللَّهُ مِنْ شَيْءٍ قيل استفهام إنكار أي قد رأوا أمثال هذه الصنائع فما بالهم لم يتفكروا ليظهر لهم كمال قدرته و قهره فيخافوا منه و ما موصولة مبهمة بيانها
Or are they not looking at anything from Allah Created, – It is said, an interrogative denial, i.e., they had seen the like of this Making, so what is the matter with them they are not pondering for it to be manifested to them the perfection of His-azwj Power and His-azwj Subduance, and what is connected to his vague statement?
يَتَفَيَّؤُا ظِلالُهُ أي أ و لم ينظروا إلى المخلوقات التي لها ظلال عَنِ الْيَمِينِ وَ الشَّمائِلِ أي عن أيمانها و شمائلها أي جانبي كل واحد منها استعارة عن يمين الإنسان و شماله و لعل توحيد اليمين و جمع الشمائل لاعتبار اللفظ و المعنى كتوحيد الضمير في ظِلالُهُ و جمعه في قوله سُجَّداً لِلَّهِ وَ هُمْ داخِرُونَ
– its shadow inclines – and why are they not looking at the creation which has shadows for it – from the right and the left, – from its right and its left, i.e. two sides, each one from these being a metaphor about the right of the human being and his left, and perhaps it is uniting the rights and gathering the lefts as a pronunciation of the wording, and the meaning is like uniting the source, and its plural is in His-azwj Words: performing Sajdah to Allah while they are humbled? [16:48].
و هما حالان عن الضمير في ظِلالُهُ و المراد من السجود الانقياد و الاستسلام سواء كان بالطبع أو بالاختيار يقال سجدت النخلة إذا مالت لكثرة الحمل و سجد البعير إذا طأطأ رأسه ليركب
And these are two states about the source regarding its shadow, and the intent from the Sajdah is the both the submission and the surrender, same whether it was by nature or with the choice. It is said, ‘The palm tree performed Sajdah’, when it inclines due to the abundance of the load (fruit), and ‘The camel performed Sajdah’, when it lowers its head to be ridden’.
و سُجَّداً حال من الظلال وَ هُمْ داخِرُونَ من الضمير و المعنى يرجع الظلال بارتفاع الشمس و انحدارها أو باختلاف مشارقها و مغاربها بتقدير الله تعالى من جانب إلى جانب منقادة لما قدر لها من التفيؤ أو واقعة على الأرض ملتصقة بها كهيئة الساجد و الأجرام في أنفسها أيضا داخرة أي صاغرة منقادة لأفعال الله فيها
And Sajdahis a state from the shadow while they are humbled? [16:48], is from the source, and the meaning is, the shadow returns by the rising of the sun, or by the interchange of its east and its west by a Determination of Allah-azwj the Exalted, from a side to a side, submissive to what had been Determined for it, from the falling asleep to falling to the ground, adhering with it as if he is the performer of Sajdah, and the bodies in themselves as well are humbled, i.e., belittled, submissive to the Deed of Allah-azwj regarding it.
و جمع داخِرُونَ لأن من جملتها من يعقل أو لأن الدخور من أوصاف العقلاء و قيل المراد باليمين و الشمائل عن يمين الفلك و هو جانبه الشرقي لأن الكوكب يظهر منه أخذه في الارتفاع و السطوع و شماله هو الجانب الغربي المقابل له فإن الأظلال في أول النهار تبتدئ من المشرق واقعة على الربع الغربي من الأرض و عند الزوال يبتدئ من المغرب واقعة على الربع الشرقي من الأرض كما ذكره البيضاوي و غيره
And plural of humbled, is because from its whole, one minds, or because the humbleness is from a description of the intellectuals. And it is said, the intent with the rights and the lefts is from the right of the planet, and it is its eastern side, because the planet appears from it, taking it in the rising and the brightness, and its left, it is the western side, facing to it. The shadows at the beginning of the day start from the east and fall on the western quadrant of the earth, and at noon they start from the west and fall on the eastern quadrant of the earth, as mentioned by Al-Bayzawi and others.
و قال بعضهم كان الحسن يقول أما ظلك فيسجد لربك و أما أنت فلا تسجد لربك بئس ما صنعت و عن مجاهد ظل الكافر يصلي و هو لا يصلي
And some of them said, ‘Al-Hassan was saying, ‘As for your shadow, it performs Sajdah to your Lord-azwj, and as for you, you are not performing Sajdah to your Lord-azwj. Evil is what you are doing’. And from Mujahid, the shadow of the Kafir prays Salat, and he does not pray Salat.
و قيل ظل كل شيء يسجد لله و سواء كان ذلك ساجدا لله أم لا و قال الطبرسي ره و قيل إن المراد بالظل هو الشخص بعينه
And it is said that all things do Sajdah to Allah-azwj, and it is the same whether that one is doing Sajdah to Allah-azwj or not. And Al-Tabarsy said, ‘And it is said that the intent with the shadow, it is the person specifically’.
قال الشاعر كان في أظلالهن الشمس أي في أشخاصهن فعلى هذا يكون تأويل الظلال في الآية تأويل الأجسام التي عنها الظلال وَ هُمْ داخِرُونَ أي أذلة صاغرون قد نبه الله سبحانه بهذا على أن جميع الأشياء تخضع له بما فيها من الدلالة على الحاجة إلى واضعها و مدبرها بما لولاه لبطلت و لم يكن لها قوام طرفة عين
The poet said the sun was in their shadows, i.e. in their persons, so the interpretation of the shadows in the Verse is the interpretation of the bodies from which the shadows are. while they are humbled? [16:48], i.e., humbleness of the belittled. Allah-azwj the Glorious has Informed by this based upon that entirety of the things are humbled to Him-azwj with whatever is in it from the evidence upon the need to placing it and managing it with whatever. Had it not been it, it would be invalidated, and there would not be any legs for it for the blink of an eyes.
فهي في ذلك كالساجد من العباد بفعله الخاضع بذله انتهى
So, it is like the ones from the servants in Sajdah during that, by his humble deed with its humbleness’ – end.
و قال النيسابوري في تأويلها بعد تفسيرها بما مر إِلى ما خَلَقَ اللَّهُ مِنْ شَيْءٍ هو عالم الأجسام فإن عالم الأرواح خلق من لا شيء يَتَفَيَّؤُا ظِلالُهُ فإن الأجسام ظلال الأرواح فتارة تميل بعمل أهل السعادة إلى أصحاب اليمين و أخرى تميل بعمل أهل الشقاء إلى أصحاب الشمال سجدا لله منقادين لأمره مسخرين لما خلقوا لأجله
And Al Neshapuri said in his explanation after his interpretation with what has passed, at anything from what Allah Created, ‘It is knowledge of the bodies, for the knowledge of the souls, is a creation from nothing – its shadow inclines, for the bodies are shadows of the soul. Sometimes these incline with the deed to the people of good fortune to the companions of the right hand, and another time they incline with a deed to the people of misery, to the companions of the left hand, doing Sajdah to Allah-azwj, submissive to His-azwj Command, subjugated when they have been Created for its reason.
و إنما وحد اليمين و جمع الشمائل لكثرة أصحاب الشمال و سجود كل موجود يناسب حالة كما أن تسبيح كل منهم يلائم لسانه انتهى.
And rather, singular is ‘the right’, and plural is ‘the lefts’, due to the large numbers of the companions of the left hand, and Sajdah of every existent being is appropriate state, just as each one of them glorifies befitting its tongue’ – end.
و أقول و يحتمل أن يكون المراد بظلالة مثاله على القول بعالم المثال كما مر تحقيقه أو روحه كما عبر في الأخبار الكثيرة عن عالم الأرواح بالظلال فالمراد بالتفيؤ عن اليمين ميلهم إلى السعادة و التشبه بأصحاب اليمين و بالشمائل خلافه
And I (Majlisi) am saying, ‘And it is possible that what is meant by the shadow of his example is to say of the world of example as his realisation or his spirit has passed, as he expressed in the many reports about the world of spirits with shadows. So what is meant by swearing on the right is their tendency to happiness and resemblance to the companions of the right hand and with the ‘lefts’ the opposite of it.
و هذا كلام على سبيل الاحتمال في مقابلة ما ذكروه من ذلك و الله يعلم تفسير كلامه و حججه الكرام ع
And this speech is based upon the way of possibility in comparison to what they have mentioned from that, and Allah-azwj Knows the interpretation of His-azwj Speech, and His-azwj Divine Authorities are the honourable ones-asws.
وَ لِلَّهِ يَسْجُدُ قال الرازي قد ذكرنا أن السجود على نوعين سجود هو عبادة كسجود المسلمين لله تعالى و سجود هو عبارة عن الانقياد و الخضوع و يرجع حاصل
And to Allah does Sajdah [16:49] – Al-Razi said, ‘We have mentioned that the Sajdahs are based upon two description – a Sajdah which is worship like Sajdahs by the Muslims to Allah-azwj the Exalted, and Sajdah which is a metaphor about the submission and the humbleness, and the result returns.
هذا السجود إلى أنها في أنفسها ممكنة الوجود و العدم قابلة لهما لأنه لا يرجح أحد الطرفين على الآخر إلا لمرجح إذا عرفت هذا فنقول من الناس من قال المراد بالسجود المذكور في هذه الآية السجود بالمعنى الثاني و هو التواضع و الانقياد
This Sajdah indicates to that it is within itself possible, the existence and non-existence, subject to both, because not one of the sides outweighs upon the other, except the outweighing. When you recognise this, so we say that from the people there is one who says, ‘The intent with the Sajdahs Mentioned in this Verse are the Sajdahs in the second mention, and it is the reverence, and the submission.
و الدليل عليه أن اللائق بالدابّة ليس إلا هذا السجود و منهم من قال المراد بالسجود هاهنا هو المعنى الأول لأن اللائق بالملائكة هو السجود بهذا المعنى لأن السجود بالمعنى الثاني حاصل في كل الحيوانات و النباتات و الجمادات
And the evidence for it is that the appropriate for the animal is nothing but this Sajdah, and some of them said what is meant by Sajdah here is the first meaning, because what is befitting of the Angels is Sajdah in this sense because Sajdah in the second sense occurs in all animals, plants and inanimate objects.
و منهم من قال السجود لفظ مشترك بين المعنيين و حمل اللفظ المشترك لإفادة مجموع معنييه جائز فحمل لفظ السجود في هذه الآية على الأمرين معا أما في حق الدابة فبمعنى التواضع و أما في حق الملائكة فبمعنى سجود المسلمين لله تعالى
And from them is one who said that ‘the Sajdah’ is a word common between the two meanings, and the wording carrying the commonness, benefitting the plural of its meaning, is permissible. So, the word ‘Sajdahs’ carried in this Verse is upon the two matters together. As for regarding the right of the animal, it is in the meaning of the humbleness, and as for regarding the right of the Angels, it is in the meaning of the Sajdahs by the Muslims to Allah‑azwj the Exalted.
و هذا القول ضعيف لأنه ثبت أن استعمال اللفظ المشترك لإفادة جميع مفهوماته معا غير جائز
And this word is weak because it proves that the utilisation of the common wording to refer to all of its wordings together is not permissible.
قوله مِنْ دابَّةٍ قال الأخفش يريد من الدوابّ و قال ابن عباس يريد كل ما دب على الأرض
His-azwj Words: from animals [16:49] – Al Akhfash said, ‘He-azwj Meant from the beasts’. And Ibn Abbas said, ‘He-azwj Meant all animal what walk upon the earth’.
فإن قيل ما الوجه في تخصيص الدواب و الملائكة بالذكر قلنا فيه وجوه الأول أنه تعالى بين في آية الظلال أن الجمادات بأسرها منقادة لله تعالى لأن أخسها الدواب و أشرفها الملائكة
If it is said, what is the reason for specifying animals and Angels with the Zikr, then we say in it the first instance that the Exalted has Made clear in the Verse on shadows that all inanimate objects are submissive to Allah-azwj the Exalted, even if they are the lowest of beasts and the most honourable of the Angels.
فلما بين في أخسها و أشرفها كونها منقادة لله تعالى و بين بهذه الآية أن الحيوانات بأسرها منقادة لله تعالى كان ذلك دليلا على أنها بأسرها منقادة خاضعة لله تعالى.
When He-azwj Explained regarding their lowest and their noblest being submissive to Allah‑azwj the Exalted, and Explained with this Verse that the animal, in their entirety are submissive to Allah-azwj the Exalted. That was evidence upon that in their entirety they are submissive, humble to Allah-azwj the Exalted.
و الوجه الثاني قال حكماء الإسلام الدابة اشتقاقها من الدبيب و الدبيب عبارة عن الحركة الجسمانية فالدابة اسم لكل حيوان جسماني يتحرك و يدب فلما ميز الله الملائكة من الدابة علمنا أنها ليست مما يدب بل هي أرواح محضة مجردة و يمكن الجواب عنه بأن الطير بالجناح مغاير للدبيب بدليل قوله تعالى وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ وَ لا طائِرٍ يَطِيرُ بِجَناحَيْهِ انتهى.
The second aspect, the wise ones of Al Islam said, ‘The (word) ‘animal’ is derived from ‘the walker’, and the ‘walker’ is a metaphor about the physical movement. So the ‘animal’ is a name of every beast with physical movement, and it walks. When Allah-azwj Distinguished the Angels from the animals, we know that these aren’t from what walk, but these are purely spirits, abstract. And it is possible to answer about it that the bird is with the wings is different to the animals, by evidence of Words of the Exalted: And there is no animal in the earth nor a bird flying with its two wings [6:38]’ – end.
و أقول التخصيص بعد التعميم أيضا شائع كعطف جبرئيل على الملائكة كما ذكره البيضاوي و ما ذكره من عدم جواز استعمال المشترك في معنييه على تقدير تسليمه لا حاجة في التعميم على حمله على ذلك بل يمكن حمله على معنى الانقياد و التواضع و هو يشمل الانقياد لإرادته و تأثيره طبعا و الانقياد لتكليفه و أمره طوعا كما حمل عليه البيضاوي
And I (Majlisi) am saying, ‘The specification is after the generalisation as well is common, like the sympathy of Jibraeel-as over the Angels, like what is mentioned by Al-Bayzawi, and what he mentioned from the permissibility of utilising the common in its two meanings based upon the determination of its submission, there is no need regarding the generalisation upon carrying it upon that. But it is possible to carry it upon the meaning of the surrender, and the reverence, and it is inclusive to the submission to His-azwj Will and His‑azwj Influence in nature, and the submission to His-azwj Encumberment and His-azwj Commands willingly, like what is carried upon by Al-Bayzawi.
و قال بعضهم هذه الآية تدل على أن العالم كله في مقام الشهود و العبادة إلا كل مخلوق له قوة التفكر و ليس إلا النفوس الناطقة الإنسانية و الحيوانية خاصة من حيث أعيان أنفسهم لا من حيث هياكلهم فإن هياكلهم كسائر العالم في التسبيح له و السجود
And some of them said this Verse evidences upon that the knowledge, all of it is in the position of the testifying and the worship, except every created being having the strength of pondering for it, and it isn’t except the speaking souls, the human and the animal in particular from whereby they assist themselves, not in terms of their structures, for their structures are like rest of the world, in glorification to Him-azwj and the Sajdahs.
فأعضاء البدن كلها مسبحة ناطقة أ لا تراها تشهد على النفوس المسخرة لها يوم القيامة من الجلود و الأيدي و الأرجل و الألسنة و السمع و البصر و جميع القوى فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ انتهى.
The limbs of the body, all of them are speaking glorifiers. Do you not see these testifying against the soul, subdued to it on the Day of Qiyamah, from the skins, and the hands, and the legs, and the tongues, and the ears, and the sight, and entirety of the strengths? So, the Judgment is for Allah, the Exalted, the Great [40:12]’ – end.
و أقول و الأرواح و النفوس أيضا لها جهتان فمن جهة مسخرة منقادة لربها في جميع ما أراد منها و من جهة أخرى عاصية مخالفة لربها بل من هذه الجهة أيضا مسخرة ساجدة خاضعة لإرادة ربها حيث أقدرها على ما أرادت و دالة على وجود صانعها الذي جعلها مختارة مريدة قادرة على الإتيان بما أرادت
And I (Majlisi) am saying, ‘The spirits and the selves as well have two aspects for these. From an aspect of subjugation and the submission to its Lord-azwj in entirety of what He-azwj Wants from it, and from another aspect of disobedience, opposing to its Lord-azwj. But, from this aspect as well, it is subdued, in Sajdah, humble to the Will of its Lord-azwj whereby He-azwj has Empowered it upon what He-azwj Wanted and Evidenced upon the existence of its Maker Who Made it have free-will, able upon committing whatever it wants.
فهي من هذه الجهة أيضا مسبحة لربها ذاكرة لها دالة عليها منادية بلسان حالها من جهة إمكانها و حدوثها و افتقارها بأن لي ربا جعلني مريدا مختارا لحكمته و كماله و عنايته الأزلية
In this respect, it is also a rosary of its Lord-azwj, a memory that has a signifier to it, calling it in the language of its condition in terms of its possibility, its occurrence, and its lack, that I have a Lord-azwj who has Made me a chosen seeker of His-azwj Wisdom, perfection, and eternal care.
كما قال بعض العارفين بالفارسية عين إنكار منكر إقرار است و الكلام في هذا المقام دقيق لا يمكن إجراء أكثر من ذلك منه على الأقلام و يصعب دركها على الأفهام و قد أومأت إلى شيء منه في شرح كتاب توحيد الكافي في توضيح أخبار إرادة الله تعالى و بيان معانيها.
As one of those who Persian spiritualists said, ‘In the denial of the denial, is its affirmation’, and the speech in this regard is precise. It is not possible to do more than that on pens, and it is difficult for the understanding to comprehend it’, and I have gestured to something from it in the commentary of the Book of Tawheed in Al Kafi, in clarifying the Ahadeeth on the Will of Allah-azwj the Exalted and an explanation of their meanings.
قوله سبحانه تُسَبِّحُ لَهُ السَّماواتُ قال النيسابوري قالت العقلاء تسبيح الحي المكلف يكون تارة باللسان بأن يقول سبحان الله و أخرى بدلالة أحواله على وجود الصانع الحكيم و تسبيح غيره لا يكون إلا من القبيل الثاني
Words of the Glorious: They Glorify to Him, the seven skies [17:44]. Al-Neshapuri said, ‘The intellectuals said, ‘The glorification by the living is the encumberment, sometimes it would be by the tongue by him saying, ‘Glory be to Allah-azwj’, and at other times, by evidence of his state being upon the existence of the Wise Maker, and the glorification of others cannot happen to be except from the second aspect.
و قد تقرر في الأصول أن اللفظ المشترك لا يحمل على معنييه معا في حالة واحدة فتعين التسبيح هاهنا على المعنى الثاني ليشمل الكل هذا ما عليه المحققون و أورد عليه أنه لو كان المراد بالتسبيح ما ذكرتم لم يقل وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ لأن التسبيح بهذا الوجه مفقوه معلوم
And it has been acknowledged in principle that the common wording cannot be carried upon two meaning together in one situation, so the meaning of the glorification over here is based upon the second meaning in order to include all of this what the researchers are upon, and referring to it. If the intent with the glorification had been what you are mentioning, He-azwj would not have Said: but you are not understanding their Glorification. [17:44], because the glorification in this aspect is understood, known.
و أجيب بأن دلالة كل شيء على وجود الصانع معلومة على الإجمال دون التفصيل فإنك إذا أخذت تفاحة واحدة فلا شك أنها مركبة من أجزاء لا تتجزأ و لكن عدد تلك الأجزاء و صفة كل منها من الطبع و الطعم و اللون و الحيز و الجهة و غيرها لا يعلمها إلا الله
And I answer that the evidence of everything about the existence of the Maker is known in general rather than in detail, for if you take one apple, there is no doubt that it is composed of indivisible parts, but the number of those parts and the description of each of them in terms of character, taste, colour, space, direction, and others, no one knows it except Allah‑azwj.
و أيضا الخطاب للمشركين و إنهم و إن كانوا مقرين بالخالق إلا أنهم أثبتوا شريكا و أنكروا قدرته على البعث و الإعادة و لم ينظروا في المعجزات الدالة على نبوة محمد ص فكأنهم لم يفقهوا التسبيح إذ لم يتوسلوا به إلى نتيجة النظر الصحيح
And as well, the ones addressed are the Polytheists, and even though they acknowledged the Creator, yet they affirmed a partner and denied His-azwj Ability to Resurrect and Return, and did not consider the miracles that indicate the Prophet-hood of Muhammad-saww. It is as if they do not understand the glorification, when they did not invoke Him-azwj to result in a correct consideration.
و لهذا ختم الآية بقوله إِنَّهُ كانَ حَلِيماً غَفُوراً حين لم يعاجلكم بالعقوبة على غفلتكم و سوء نظركم و زعم بعض الظاهريين أن ما سوى الحي المكلف يسبح لله تعالى باللسان أيضا كل بلغته و لسانه الذي لا نعرف نحن و لا نفقه
And for this, the Verse ends with His-azwj Words: He was always Forbearing, Forgiving [17:44], when He-azwj did not Deal with you with Punishment for your negligence and ill-sightedness. And one of the apparent ones claimed that nothing but the appointed living person glorifies Allah-azwj the Exalted with the tongue also, each in his own language and tongue that we neither know nor understand.
و زعم أيضا أن الحيوان إذا ذبح لا يسبح و كذا غصن الشجرة إذا كسر فأورد عليه أن كونه جمادا لا يمنع من كونه مسبحا فكيف صار ذبح الحيوان مانعا عن التسبيح و كذا كسر الغصن
And he claimed as well that the animal, when it is slaughtered, does not glorify, and like that is the branch of a tree when it is broken. So, he referred to it that it’s being inanimate does not prevent it from it being a glorifier, so how come the slaughtered animal become prevented from the glorification? And similar to that is the broken branch.
و يمكن أن يجاب بأن تسبيح كل شيء لعله يختص بتركيبه الذي خلق عليه فإذا بطل ذلك التركيب و فكك ذلك النظم لم يبق مسبحا مطلقا أو لا على ذلك النحو.
And it is possible that he be answered by, that the glorification of each thing is perhaps specialised with its arrangement which Allah-azwj has Created it upon. When that arrangement is nullified, and that system is dismantled, it would not remain a glorifier for ever, or not upon that approximate.
و قال في تأويلها لكل ذرة من ذرات الموجودات ملكوت لقوله فَسُبْحانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ و الملكوت باطن الكون و هو الآخرة و الآخرة حيوان لا جماد لقوله وَ إِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوانُ
And he said in his explanation, ‘All particles from the existing particles are a kingdom due to His-azwj Words: Therefore Glory be to Him in Whose Hand is the Dominion of all things, and to Him you shall be returning [36:83], and the Dominion is esoteric of the universe, and it is the Hereafter, and the Hereafter is the life, not inanimate, due to His-azwj Words: And the House of the Hereafter, it is the (eternal) life, if only they knew [29:64].
فلكل ذرة لسان ملكوتي ناطق بالتسبيح و الحمد تنزيها لصاحبه و حمدا له على ما أولاه من نعمه و بهذا اللسان نطق الحصا في كف النبي ص و به تنطق الأرض يوم القيامة يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها و به تنطق الجوارح أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ و به نطقت السماوات و الأرض قالَتا أَتَيْنا طائِعِينَ
For every particle there is a controlled tongue it speaks with the glorification, and the praise for its Master-azwj and Praising Him-azwj upon what He-azwj has Conferred on him from His-azwj bounties, and by this tongues the pebbles spoke in the palm of the Prophet-saww, and by it the earth shall speak on the Day of Qiyamah: On that Day it would narrate its news [99:4], and by it the body parts would speak: ‘Allah Made us to speak, the One Who Makes all things to speak, [41:21], and by it will speak the skies and the earth: They both said: ‘We come willingly’ [41:11].
إِنَّهُ كانَ حَلِيماً في الأزل إذ أخرج من العدم من يكفر به و يجحده غَفُوراً لمن تاب عن كفره.
He was always Forbearing, – in the eternality, when He-azwj Brought out from the non-existence, the one who disbelieves in Him-azwj and rejects Him-azwj – Forgiving [17:44] – to the one who repents from his Kufr.
قُلْنا يا نارُ كُونِي بَرْداً قال الطبرسي هذا مثل فإن النار جماد لا يصح خطابه و المراد أنا جعلنا النار بردا عليه و سلامة لا يصيبه من أذاها شيء كما قال سبحانه كُونُوا قِرَدَةً خاسِئِينَ و المعنى أنه صيرهم كذلك لا أنه خاطبهم و أمرهم بذلك
We said: “O fire! Become cool [21:69]. Al-Tabarsi said, ‘This is an example, for the fire is inanimate, not correct to address it, and the intent is that ‘We-azwj have Made the fire to be cool upon him-as and a safety. Nothing from its harm would afflict him-as, like what the Glorious Said: “Become apes, despised (despicable)!” [7:166] – and the meaning is that He‑azwj Made them become like that, not that He-azwj had Addressed them and Commanded them with that.
و قيل يجوز أن يتكلم الله سبحانه بذلك و يكون ذلك صلاحا للملائكة و لطفا لهم و ذكر في كون النار بردا و سلاما على إبراهيم وجوها أحدها أن الله سبحانه أحدث فيها بردا بدلا من شدة الحرارة فيها فلم تؤذه
And it is said that it is allowed that Allah-azwj the Glorious would Speak with that, and that would be a weapon for the Angels, and a kindness for them. And His-azwj Mentioning regarding the fire being cool and safe unto Ibrahim-as, there are aspects. One of these is that Allah-azwj the Glorious Caused the coolness to occur in it in replacement of the severe heat in it, so it did not harm him-as.
و ثانيها أنه سبحانه حال بينها و بين إبراهيم فلم تصل إليه و ثالثها أن الإحراق يحصل بالاعتمادات التي في النار صعدا فيجوز أن يذهب سبحانه تلك الاعتمادات و على الجملة فعلمنا أن الله سبحانه منع النار من إحراقه و هو أعلم بتفاصيله انتهى.
And its second is that He-azwj the Glorious Formed a barrier between it and Ibrahim-as, so it did not arrive to him-as. And its third is that the burning results relying upon that which ascends in the fire, so it is allowed that the Glorious Did away with that ascent. And upon the summary, we know that the Glorious Prevented the fire from burning him-as, and He-azwj is more Knowing of its specifies’ – end.
و قال البيضاوي انقلاب النار هواء طيبة ليس ببدع غير أنه هكذا على خلاف المعتاد فهو إذن من معجزاته و قيل كانت النار بحالها لكنه تعالى دفع عنه أذاها كما في السمندر و يشعر به قوله عَلى إِبْراهِيمَ انتهى.
And Al-Bayzawi said, ‘The turning of the fire into air is a goodness, not with an innovation, apart from that like that is based upon opposite of the usual, so then it is from His-azwj Miracles. And it is said, the fire was in its state, but the Exalted Pushed away its harm away from him-as, like what is in the oven, and He-azwj Indicated with His-azwj Words: upon Ibrahim!” [21:69] – end.
و أقول على مذهب الأشاعرة لا إشكال في ذلك لأنهم يقولون لا مؤثر في الوجود إلا الله و إنما أجرى عادته بالإحراق عند قرب شيء من النار فإذا أراد غير ذلك لا يخلق الإحراق
And I (Majlisi) am saying, ‘Based upon the Asharite doctrine, there is no problem in that, because they are that there is no influence in the existence except Allah-azwj, and rather its norm flows with the burning near to a thing from the fire. So, when He-azwj Wanted other than that, He-azwj did not Create the burning.
و أما عند غيرهم من القائلين بتأثير الطبائع و لزوم الصفات لها فيشكل ذلك عندهم و الأولى أن يقال إحراق النار و تبريد الثلج و قتل السموم و غير ذلك من التأثيرات لما كانت مشروطة بشروط كقابلية المادة و غيرها فلم لا يجوز أن تكون مشروطة بعدم تعلق إرادة القادر المختار بخلافه
And as for in the view of others from the speakers with the impact of the natures and the necessity of the description of it, it is problematic with them, and the foremost is that it should be said, the fire burns and the ice cools, and the poison kills, and other than that from the impacts, due to what were the conditions with condition like the portability of the material (substance). So why can it not be permissible that it would be conditional with non-relevant to the Will of the Powerful, the Choosing, by opposing it?
فإذا تعلقت بذلك انتفى تأثيرها كما أن الله تعالى أقدر العباد على أفعالهم لكن بشرط عدم تعلق إرادته القاهرة بخلافه و لذا ورد في الأخبار أنه لا يحدث شيء في السماء و الأرض إلا بإذنه سبحانه
If it is related to that, its effect will be negated, just as Allah-azwj the Exalted has Enabled the servants over their actions, but on the condition that His-azwj Compelling Will is not related to other than Him-azwj, and therefore it was mentioned in the Hadeeth that nothing happens in the skies and the earth without His-azwj Permission, Glory be to Him-azwj.
قوله تعالى وَ سَخَّرْنا مَعَ داوُدَ الْجِبالَ يُسَبِّحْنَ وَ الطَّيْرَ قال الطبرسي ره قيل معناه سيرنا الجبال مع داود حيث سار فعبر عن ذلك بالتسبيح لما فيه من الآية العظيمة التي تدعو إلى تسبيح الله و تعظيمه و تنزيهه عن كل ما لا يليق به
Words of the Exalted: and We Subdued the mountains and the birds to Glorify with Dawood [21:79]. Al-Tabarsi said, ‘It is said its meaning is, We-azwj Subdued the mountains with Dawood-as wherever he-as travelled, he-as crossed from that with the glorification due to what is in it from the mighty Signs which called to the glorification of Allah-azwj and revering Him-azwj and removing Him-azwj from all what is not related with Him-azwj.
و كذلك تسخير الطير له تسبيح يدل على أن مسخرها قادر لا يجوز عليه ما يجوز على العباد و قيل إن الجبال كانت تجاوبه بالتسبيح و كذلك الطير يسبح بالغداة و العشي معجزة له انتهى.
And like that He-azwj Subdued the birds to him-as, glorifying, evidencing upon that its Subduer is Powerful. It is not allowed upon Him-azwj what is allowed upon the servants. And it is said that the mountain was responding with the glorification, and similar to that were the bird glorifying in the morning and evening, being a miracle for him-as’ – end.
و قال الرازي قال أصحاب المعاني يحتمل أن يكون تسبيح الجبال و الطير بمثابة قوله وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ و تخصيص داود ع بذلك إنما كان بسبب أنه كان يعرف ذلك ضرورة فيزداد يقينا و تعظيما
And Al-Razi said, ‘And the linguists said, ‘It is possible that the meaning of the glorification of the mountains and the birds be the same as His-azwj Words: and there is nothing except it Glorifies with His Praise, [17:44], and Dawood-as was specialised with that. But rather, the cause was that he-as knew that as a necessity, so he-as increased in conviction and reverence.
و أما المعتزلة فقالوا لو حصل الكلام في الجبل لحصل إما بفعله أو بفعل الله تعالى فيه و الأول محال لأن بنية الجبل لا تحتمل الحياة و العلم و القدرة و ما لا يكون حيا عالما قادرا يستحيل منه الفعل
And as for the Mu’tazilites, they said, ‘If the speech resulted in the mountain, it would have either resulted by its deed or the Deed of Allah-azwj the Exalted regarding it. And the first is impossible, because the construction of the mountain is such, it is not possible to have life, and the knowledge, and the ability, and whatever does not happen to be alive, knowing, able, it is impossible for the deed to be from it.
و الثاني أيضا محال لأن المتكلم عندهم من كان فاعلا للكلام لا من كان محلا له فلو كان فاعل ذلك الكلام هو الله تعالى لكان المتكلم هو الله لا الجبل فجعلوا التسبيح من السباحة و بناء التفعيل للتكثير مثل قوله يا جِبالُ أَوِّبِي مَعَهُ و الحاصل سيري معه.
And the second is that it is impossible as well because the speaker in the view is one who was doing the talking, not the one who was subject to it. If the doer of that speech was Allah-azwj the Exalted, the speaker would be Allah-azwj, not the mountain. So they made the glorification to be from the specific spot and built the activation for the many, like His-azwj Words: “O mountains and the birds! Repeat Praises with him!’ [34:10], and the result was seen with him-as.
و اعلم أن مدار هذا القول على أن بنية الجبل لا تقبل الحياة و هذا ممنوع و على أن التكلم من فعل الله و هو أيضا ممنوع و أما الطير فلا امتناع في أن يصدر عنها الكلام و لكن اجتمعت الأمة على أن المكلفين إما الجن و الإنس أو الملائكة
And know that the context of this word is based upon that the construction of the mountain does not accept the life, and this is forbidden, and based upon that the speech is from the Deed of Allah-azwj, and it as well is forbidden. And as for the bird, so it is not forbidden that the talk would flow from it, but the community is united upon that the encumbered is either the Jinn and the human beings, or the Angels.
فيمتنع فيها أن تبلغ في العقل إلى درجة التكليف بل يكون حاله كحال الطفل في أن يؤمر و ينهى و إن لم يكن مكلفا فصار ذلك معجزة من حيث جعلها في الفهم بمنزلة المراهق و أيضا دلالته على قدرة الله و على تنزيهه مما لا يجوز فيكون القول فيه كالقول في الجبال انتهى.
It is impossible in it to reach in the mind to the point of being obligated, rather his condition is like the case of a child in that he is commanded and forbade, and if he is not obligated, then this becomes a miracle in terms of making it an understanding the status of a teenager, and also its evidence of Power of Allah-azwj and His-azwj removal from that which is not permissible. Thus the word regarding it would be like the word regarding the mountains’ – end.
وَ عَلَّمْناهُ صَنْعَةَ لَبُوسٍ لَكُمْ أي علمناه كيف يصنع الدروع قال قتادة أول من صنع الدروع داود و إنما كانت صفائح جعل الله سبحانه الحديد في يده كالعجين فهو أول من سردها و حلقها فجمعت الخفة و التحصين
And We Taught him the making of coats of mail for you, [21:80] – i.e. We-azwj Taught him-as how to make the armour. Qatadah said, ‘The first one to have made the armour was Dawood-as, and rather these were sheets. Allah-azwj the Glorious Made the iron in his-as hands to be like the dough. He-as is the first one to have linked it and looped it. So, he-as gathered the lightness and the impregnability.
وَ لِسُلَيْمانَ أي سخرنا له الرِّيحَ عاصِفَةً أي شديدة الهبوب
And for Suleyman, – i.e., Subdued for him-as – the raging wind [21:81] – i.e., severe gales.
أَ لَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ لعل المراد بالسجود غاية الخضوع و الانقياد الممكن من الشيء ففي الجمادات و العجم من الحيوانات يحصل منهم غاية الانقياد الذي يتأتى منهم و كذا الملائكة و صالحو المؤمنين
Do you not see that Allah, they do Sajdah to Him, [22:18] – Perhaps the intent with the Sajdah is the peak of humbleness and the submission, the possible from the thing. In the inanimate objects and the mute from the animal, the peak of the submission results from that which is committed from them, and like that are the Angels and righteous Momineen.
و أما الكفار و الفجار فلما لم يتأت منهم غاية الانقياد أخرجهم و قال وَ كَثِيرٌ مِنَ النَّاسِ لأنهم و إن كانوا في الأوامر التكوينيّة منقادين فليسوا في الأوامر التكليفيّة كذلك فالسجود محمول على معنى واحد و ليس من استعمال المشترك في معنييه كما عرفت سابقا
And as for the Kafirs and the immoral ones, when the peak of submission did not come from them, He-azwj Expelled them and Said: ‘and many of the people, [22:18], because they, and even thought they were submissive in the formative matters, they weren’t like that in the matters of encumberment. So, the ‘Sajdahs’ are carried upon one meaning, and it isn’t from utilisation of the common in its meaning, like what was known previously.
و قال الرازي الرؤية هنا بمعنى العلم و في السجود وجوه أحدها قال الزجاج أجود الوجوه في سجود هذه الأمور أنها تسجد مطيعة لله تعالى و هو كقوله فَقالَ لَها وَ لِلْأَرْضِ ائْتِيا طَوْعاً أَوْ كَرْهاً الآية
And Al-Razi said, ‘The ‘seeing’ over here is in the meaning of the knowledge, and in the ‘Sajdahs’, there are aspects. Al-Zajaj said, ‘The best of the aspects regarding the Sajdahs in there matters is that you are doing Sajdah being obedient to Allah-azwj the Exalted, and it is like His-azwj Words: so He Said to it and to the earth: “Come, willingly or unwillingly!” [41:11] – the Verse.
أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ وَ إِنَّ مِنْها لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ سَخَّرْنا مَعَ داوُدَ الْجِبالَ
We say to it: “Be!” and it comes into being [16:40] and from these there are some which fall down out of fear of Allah, [2:74] and there is nothing except it Glorifies with His Praise, [17:44] and We Subdued the mountains and the birds to Glorify with Dawood [21:79].
و المعنى أن هذه الأجسام لما كانت قابلة لجميع الأعراض التي يحدثها الله تعالى فيها من غير امتناع البتة أشبهت الطاعة و الانقياد و هو السجود
And the meaning is that these bodies, when these came into being, accepted entirety of the displays which Allah-azwj the Exalted has Caused to occur in these, from without any refusal. Thus, it resembled the obedience, and the submission, and it is the Sajdahs.
و أما قوله وَ كَثِيرٌ مِنَ النَّاسِ ففيه وجوه أحدها أن السجود بالمعنى الذي ذكرناه و إن كان عاما في حق الكل إلا أن بعضهم تمرد و تكبر و ترك السجود في الظاهر فهذا الشخص و إن كان ساجدا بذاته لكنه متمرد بظاهره أما المؤمن فإنه ساجد بذاته و بظاهره فلأجل هذا الفرق حصل التخصيص بالذكر
And as for His-azwj Words: and many of the people, [22:18], there are aspects in it. One of these is that the Sajdahs are in the meaning which we have mentioned, and even if it were general in the right of all, except that some of them rebelled and were arrogant and left the Sajdahs in the apparent. So this person, and even though he may be doing Sajdah by his self, is rebellious in the apparent. As for the Momin, he performs Sajdah by his self and in his apparent. So, for this reason is the difference resulted the specifics with the Zikr.
و ثانيها أن نقطع قوله وَ كَثِيرٌ مِنَ النَّاسِ عما قبله ثم فيه ثلاثة أوجه الأول أن نقول تقدير الآية و لله يسجد من في السماوات و الأرض و يسجد له كثير من الناس فيكون السجود الأول بمعنى الانقياد و الثاني بمعنى الطاعة و العبادة لئلا يلزم استعمال المشترك في معنييه جميعا
And their second is that we cut off His-azwj Words: and many of the people, [22:18], from what is before it. Then there are three aspects in it. The first is that we say that in accordance to the Verse, and to Allah-azwj perform Sajdah the ones in the skies and the earth, and most of the people do Sajdah to Him-azwj. So, the Sajdah would firstly be in the meaning of the submission, and secondly in the meaning of the obedience and the worship, lest it necessitate the usage of the common (wording) in both the meanings together.
الثاني أن يكون قوله وَ كَثِيرٌ مِنَ النَّاسِ مبتدأ خبره محذوف و هو مثاب لأن خبر مقابله يدل عليه و هو قوله حَقَّ عَلَيْهِ الْعَذابُ
The second is that His-azwj Words: and many of the people, [22:18], the beginning of its news is omitted, and he would be Rewarded because the news facing it evidences upon it, and it is His-azwj Words: the Punishment is deserving upon it? [22:18].
و ثالثها من يجوز استعمال اللفظ المشترك في مفهوميه جميعا يقول إن المراد بالسجود في حق الأحياء العقلاء السجود و في حق الجمادات الانقياد
And its third, one who allows the usage of the common wording in all its understanding says that the intent with the Sajdahs is in the right of the living being, the intellectuals is the Sajdah, and in the right of inanimate objects is the submission.
فإن قيل قوله مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ لفظ العموم فيدخل فيه الناس فلم قال مرة أخرى وَ كَثِيرٌ مِنَ النَّاسِ قلنا لو اقتصر على ما تقدم لأوهم أن كل الناس يسجدون فبين أن كثيرا منهم يسجدون طوعا دون كثير منهم فإنه يمتنع عن ذلك.
If it is said, His-azwj Words: the ones in the skies and the ones in the earth, – is a general wording, so the people as included in it, then why did He-azwj Say once again –and many of the people, [22:18]. We say, if we were to confine to the above, it would be an illusion that all the people were performing Sajdahs. It is clear that most of them are performing Sajdah willingly, besides many of them, so he would refrain from that.
القول الثاني في تفسير السجود أن كل ما سوى الله تعالى فهو ممكن لذاته و الممكن لذاته لا يترجح وجوده على عدمه إلا عند الانتهاء إلى الواجب لذاته كما قال وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى
The second word regarding the interpretation of the Sajdahs is that all what is besides Allah‑azwj the Exalted, so it is enabled for its own self, not outweighing its existence upon its non-existence except during the ending to the necessary existence, just as He-azwj has Said: And surely to your Lord is the ending [53:42].
و كما أن الإمكان لازم للممكن حال حدوثه و بقائه فافتقاره إلى الواجب حاصل حال حدوثه و حال بقائه و هذا الافتقار الذاتي اللازم للماهية أدل على الخضوع و التواضع من وضع الجبهة على الأرض فإن ذلك علامة وضعية للافتقار و قد يتطرق إليه الصدق و الكذب
Just as the possibility is necessary for the possible in the event of its occurrence and its survival, its lack of duty occurs both during its occurrence and during its existence, and this self-needing lack of essence is evidence of submission and humility than placing the forehead on the ground, as this is a positive sign of lack, and truth and falsehood may refer to it.
أما نفس الافتقار الذاتي فإنه ممتنع التغير و التبدل فجميع الممكنات ساجدة بهذا المعنى لله أي خاضعة متذللة معترفة بالفاقة إليه و الحاجة إلى تخليقه و تكوينه
As for the same self-impairment, it is impossible to change and replace, so all the possible ones prostrate themselves in this meaning to Allah-azwj, i.e. humble, submissive, acknowledging the need for Him-azwj and the need for His-azwj Creation and Formation.
و على هذا تأولوا قوله وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ و هذا قول القفال القول الثالث أن سجود هذه الأشياء سجود ظلها كقوله تعالى يَتَفَيَّؤُا ظِلالُهُ الآية و هذا قول مجاهد انتهى.
And based upon this interpretation are His-azwj Words: and there is nothing except it Glorifies with His Praise, [17:44]. And this word is the lock of the third word, that these Sajdahs, these things, their shadows do Sajdah, like Words of the Exalted: its shadow inclines [16:48] – Verse. And this is the word of Mujahid – end.
قوله تعالى أَوِّبِي مَعَهُ قال البيضاوي أي ارجعي معه التسبيح على الذنب أو النوحة و ذلك إما بخلق صوت مثل صوته فيها أو بحملها إياه على التسبيح إذا تأمل فيها أو سيري معه حيث سار
Words of the Exalted: Repeat Praises with him!’ [34:10]. Al-Bayzawi said, ‘I.e., repeat the glorifications with him-as upon the sin, or the mourning, and that is a creation of a voice similar to his-as voice in it, or by carrying it upon the glorification when pondering in it, or walking with him-as wherever he-as walks.
و الطَّيْرَ عطف على محل الجبال
and the birds! [34:10] – specific upon the place of the mountain.
وَ أَلَنَّا لَهُ الْحَدِيدَ جعلناه في يده كالشمع يصرفه كيف يشاء من غير أحماء و طرق بآلاته أو بقوة
And We Softened the iron for him [34:10]. We Made it to be in his-as hands like the candle (wax). He-as uses it however he-as so desires to, from without heating it, and hitting with the tools, or by strength.
عَيْنَ الْقِطْرِ أي النحاس المذاب أسال له من معدنه فنبع منه نبوع الماء من الينبوع و لذلك سماه عينا و كان ذلك باليمن
a spring of molten copper. [34:12] – i.e., the melted copper was liquified for him-as from its metal, so a spring of water sprung from it from Yanbou, and for that it is names as a spring, and that was in Al-Yemen.
إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا أي كراهة أن تزولا فإن الممكن حال بقائه لا بد له من حافظ أو يمنعهما أن تزولا لأن الإمساك منع
Surely Allah Withholds the skies and the earth lest they cease. [35:41] – i.e., dislike that they would move, for the possibility of the state of its remaining, it is inevitable that there be a Protector for it or He-azwj Prevents them from ceasing to be, because the withholding is a prevention.
وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما أي ما أمسكهما مِنْ أَحَدٍ مِنْ بَعْدِهِ أي من بعد الله أو من بعد الزوال و الجملة سادة مسد الجوابين و من الأولى مزيدة و الثانية للابتداء إِنَّهُ كانَ حَلِيماً غَفُوراً حيث أمسكهما و كانتا جديرتين أن تهدا هدا لأعمال العباد.
And if they were to cease, no one can withhold these from after Him. – i.e. from after Allah-azwj, or from after the ceasing, and the summary covers the two answers, from the first is an addition, and the second is for the beginning – He was always Lenient, Forgiving [35:41] – whereby He-azwj is Withholding, and they were both worthy that they be guided to the deeds of the servants.
قوله تعالى فِيهِ بَأْسٌ شَدِيدٌ فإن آلات الحرب متخذة عنه وَ مَنافِعُ لِلنَّاسِ إذ ما من صنعة إلا و الحديد آلتها وَ لِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَ رُسُلَهُ باستعمال الأسلحة و مجاهدة الكفار و العطف على محذوف دل عليه ما قبله فإنه حال يتضمن تعليلا أو اللام صلة لمحذوف أي أنزله ليعلم الله بِالْغَيْبِ حال من المستكن في يَنْصُرُهُ إِنَّ اللَّهَ قَوِيٌ على إهلاك من أراد إهلاكه عَزِيزٌ لا يفتقر إلى نصره و إنما أمرهم بالجهاد لينتفعوا به و يستوجبوا ثواب الامتثال فيه.
Words of the Exalted: wherein is severe violence [57:25] – for the tools of the war are taken from it – and benefits for the people – when there is no manufacturing except and the iron it its tool – and for Allah to Know who helps Him and His Rasool – by using the weapon and fighting the Kafirs, and the wording upon the omission evidences upon it what is before it, for it is a statue including the reason, or the (letter) ‘Al Lam’ is a connection for the omission, i.e. Sent down for Allah-azwj to Know – in the secret. – the state of the one is implied in helping him-saww – Surely Allah is Strong, – upon destroying the ones He-azwj Wants to Destroy – Mighty [57:25] – not lacking in helping him-saww, and rather He-azwj Commanded them with the Jihad in order for them to be benefitting with it, and to be deserving of the Rewards of complying with it.
و قال الرازي و أما حديد ففيه البأس الشديد فإن آلات الحرب متخذة منه و فيه أيضا منافع كثيرة منها قوله تعالى وَ عَلَّمْناهُ صَنْعَةَ لَبُوسٍ لَكُمْ و منها أن مصالح العالم إما أصول و إما فروع
Al-Razi said, ‘And as for the iron, there is severe violence in it, for the tools of war are taken from it, and in it as well are many benefits. From it are Words of the Exalted: And We Taught him the making of coats of mail for you, [21:80]. And from it is the betterment of the world, either the principles and either the branches.
أما الأصول فأربعة الزراعة و الحياكة و بناء البيوت و السلطنة و ذلك لأن الإنسان يضطر إلى طعام يأكله و ثوب يلبسه و بناء يسكن فيه و الإنسان مدني بالطبع فلا تتم مصلحته إلا عند اجتماع جمع من أبناء جنسه ليشتغل كل واحد منهم بمهم خاص
As for the four principles, they are agriculture, weaving, building houses, and sultanate, because a person is compelled to have food to eat, clothes to wear, and a building in which to live, and the person is a civilian by nature. His betterment is not achieved except when a group of members of his kind gather so that each one of them works with a special task.
فحينئذ ينتظم من الكل مصالح الكل و ذلك الانتظام لا بد و أن يفضي إلى المزاحمة و لا بد من شخص يدفع ضرر البعض عن البعض و ذلك هو السلطان
At that time, the interests of all will be regulated, and this arrangement must lead to competition, and there must be someone who repels the harm of some from others, and that is the authority.
فثبت أنه لا تنتظم مصلحة العالم إلا بهذه الأصول الأربعة أما الزراعة فمحتاجة إلى الحديد و ذلك من كرب الأرض و حفرها ثم عند تكون هذه الحبوب و تولدها لا بد من جزها و تنقيتها و ذلك لا يتم إلا بالحديد
It has been proven that the interest of the world is not organized except by these four principles. As for agriculture, it needs iron, and that is due to the stress of the earth and its digging. Then, when these grains are formed and brought forth, they must be sheared and purified, and this can only be done with iron.
ثم لا بد من خبزها و لا يتم إلا بالنار و لا بد فيها من المقدحة الحديدية و أما الفواكه فلا بد من تنظيفها من قشورها و قطعها على الوجوه الموافقة للأكل و لا يتم ذلك إلا بالحديد
Then it must be baked, and it can only be done with fire, and there must be an iron stove in it. As for the fruits, they must be cleaned of their peels and cut on the faces that are suitable for eating, and this can only be done with iron.
ثم يحتاج في آلات الحياكة إلى الحديد ثم نفزع في قطع الثياب و خياطتها إلى الحديد و الذهب لا يقوم مقام الحديد في شيء من هذه المصالح فلو لم يوجد الذهب في الدنيا ما كان يختل شيء من مصالح الدنيا و لو لم يوجد الحديد لاختل جميع مصالح الدنيا
Then one is needy regarding the tools of the sewing machines, to the iron, then we take to cutting the clothes and sewing them, we resort to the iron. And the gold cannot stand in place of the iron in anything from these betterments. If the gold could not be found in the world, there would be nothing wrong from the betterment of the world, and if the iron could not be found, there would be everything wrong with the betterment of the world.
ثم إن الحديد لما كانت الحاجة إليه شديدة جعله سهل الوجدان كثير الوجود و الذهب لما قلت الحاجة إليه جعله عزيز الوجود و عند هذا يظهر أثر جود الله و رحمته على عبيده
Then iron, when the need for it was great, He-azwj Made its finding it to be easy, abundant in existence, and the gold, when the need for it is little, He-azwj Made it endeared of the existence. And at this it is apparent, the impact of the Generosity of Allah-azwj and His-azwj Mercy upon His-azwj servants.
فإن كل ما كانت حاجاتهم إليه أكثر جعل وجدانه أسهل و لهذا قال بعض الحكماء إن أعظم الأمور حاجة إليه هو الهواء فإنه لو انقطع وصوله إلى القلب لحظة مات الإنسان في الحال فلا جرم جعله الله أسهل الأشياء وجدانا و هيأ أسباب التنفس و آلاته حتى أن الإنسان يتنفس دائما بمقتضى طبعه من غير حاجة فيه إلى تكلف عمل
So everything to what the need is more, He-azwj Made its finding to be easy, and for this reason, one of the wise ones said, ‘The mightiest of the matter needed to, it is the air. If its arrival were to be cut off to the heart for a moment, the human being would die in the very state, Thus, there is no doubt Allah-azwj has Made it to be the easiest of the things to be found and Made good the causes of the breathing and its tools, to the extent that the human being breathes constantly, by a natural process from without there being any need regarding it to the encumberment of a task’.
و بعد الهواء الماء إلا أنه لما كانت الحاجة إلى الماء أقل من الحاجة إلى الهواء جعل تحصيل الماء أشق قليلا من تحصيل الهواء
And after the air is the water, except that when the need to the water was less that the need to the air, He-azwj Made attaining the water to be a little difficult than attain the air.
و بعد الماء الطعام و لما كانت الحاجة إلى الطعام أقل من الحاجة إلى الماء جعل تحصيل الطعام أشق من تحصيل الماء ثم تتفاوت الأطعمة في درجات الحاجة و العزة فكل ما كانت الحاجة إليه أكثر كان وجدانه أسهل و كل ما كان وجدانه أعسر كانت الحاجة إليه أقل
And after the water is the food, and when the need to the food was less than the need to the water, He-azwj Made attaining the food to be more difficult than attaining the water, Then the variety of the food in accordance with the need and the endearment. All what the need to it was more, finding it was easy, and all what finding it was more difficult, the need to it was less.
و الجواهر لما كانت الحاجة إليها قليلة جدا لا جرم كانت عزيزة جدا فعلمنا أن كل شيء كانت الحاجة إليه أكثر كان وجدانه أسهل و لما كانت الحاجة إلى رحمة الله أشد من الحاجة إلى كل شيء فنرجو من رحمة الله أن يجعلها أسهل الأشياء وجدانا
And the jewels, when the need to these is very little, there is no doubt it would be very cherished. So, we know that all things the need to it was more, finding it would be easy, and when the need to the Mercy of Allah-azwj is the most intense of the needs to all thing, we hope from the Mercy of Allah-azwj that He-azwj has Made it to be the easiest of the things to be finding it’’.
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ إِبْرَاهِيمَ بْنِ الْخَطَّابِ بْنِ الْفَرَّاءِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: شَكَتْ أَسَافِلُ الْحِيطَانِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ ثِقْلِ أَعَالِيهَا فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا يَحْمِلُ بَعْضُكَ بَعْضاً.
(The book) ‘Al Illal’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abdu Abdullah Al Barwy, from Ali Bin Muhammad Al Qasany, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Ibrahim Bin Al Khattab Bin Al Fara’a,
‘Raising it to Abu Abdullah-asws having said: ‘The lowest of the walls complained to Allah-azwj Mighty and Majestic from the weight of its top ones, so Allah-azwj Mighty and Majestic Revealed to these to carry each other’’.[1]
2- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دَاوُدَ الْبَرْقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ قَالَ نَقْضُ الْجُدُرِ تَسْبِيحُهَا.
(The book) ‘Al Mahasin’ – From Ali Bin Asbat, from Dawood Al Barqy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of the Exalted: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification [17:44]. He-asws said: ‘The breaking (cracking) of the wall is its glorification’’.[2]
3- الْمَحَاسِنُ، عَنِ ابْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ قَالَ نَقْضُ الْجُدُرِ تَسْبِيحُهَا قُلْتُ نَقْضُ الْجُدُرِ تَسْبِيحُهَا قَالَ نَعَمْ.
(The book) ‘Al Mahasin’ – From Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification [17:44]. He-asws said: ‘Breaking (cracking) of the wall it its glorification’. I said, ‘Breaking (cracking) of the wall is its glorification?’ He said, ‘Yes’’.[3]
4- الْعَيَّاشِيُّ، عَنْ أَبِي الصَّلَاحِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ قَالَ كُلُّ شَيْءٍ يُسَبِّحُ بِحَمْدِهِ وَ إِنَّا لَنَرَى أَنَّ تَنَقُّضَ الْجِدَارِ هُوَ تَسْبِيحُهَا.
Al Ayyashi, from Abu Al Salah who said,
‘and there is nothing except it Glorifies with His Praise, [17:44]. He-asws said: ‘All things glorify with His-azwj Praise, and we-asws tend to view that the breaking (cracking) of the wall, it is its glorification’’.[4]
5- وَ مِنْهُ، عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ قَالَ إِنَّا نَرَى أَنَّ تَنَقُّضَ الْحِيطَانِ تَسْبِيحُهَا.
And from him, from Zurara who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: and there is nothing except it Glorifies with His Praise, [17:44]. He-asws said: ‘We-asws view that the breaking (cracking) of the walls is their glorification’’.[5]
6- وَ مِنْهُ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّهُ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لَهُ فِدَاكَ أَبِي وَ أُمِّي إِنِّي أَجِدُ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ فَقَالَ هُوَ كَمَا قَالَ
And from him, from Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, a man entered to see him-asws. He said to him-asws, ‘May my father and my mother be sacrificed for you-asws! I find Allah-azwj Saying in His-azwj Book: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification [17:44]’. He-asws said: ‘It is like what He-azwj has Said’.
فَقَالَ لَهُ أَ تُسَبِّحُ الشَّجَرَةُ الْيَابِسَةُ فَقَالَ نَعَمْ أَ مَا سَمِعْتَ خَشَبَ الْبَيْتِ تَنَقَّضَ وَ ذَلِكَ تَسْبِيحُهُ فَسُبْحَانَ اللَّهِ عَلَى كُلِّ حَالٍ.
He said to him-asws, ‘Does the dried-up tree glorify?’ He-asws said: ‘Yes. Have you not heard the wood-work of the house cracking? And that is its glorification. Glorified is Allah-azwj upon every situation’’.[6]
7- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ: بُكَاءُ السَّمَاءِ احْمِرَارُهَا مِنْ غَيْرِ غَيْمٍ وَ بُكَاءُ الْأَرْضِ زَلَازِلُهَا وَ تَسْبِيحُ الشَّجَرِ حَرَكَتُهَا مِنْ غَيْرِ رِيحٍ وَ تَسْبِيحُ الْبِحَارِ زِيَادَتُهَا وَ نُقْصَانُهَا وَ تَسْبِيحُ الشَّجَرِ نُمُوُّهُ وَ نُشُوؤُهُ وَ قَالَ أَيْضاً ظِلُّهُ يُسَبِّحُ اللَّهَ.
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim who said,
‘Crying of the sky is its redness without there being a cloud, and crying of the earth is its earthquake, and glorification of the tree is its movement from without there being any wind, and glorification of the sea is its increase and its decrease, and glorification of the tree is its growth and its revival’. And he said as well, ‘It’s shade glorifies Allah-azwj’’.[7] (Not a Hadeeth)
كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ وَ بِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لَا جَوْهَرَ لَهُ وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ.
Like what Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘By His-azwj Starting (Creating) the awareness (senses), it is known that there are no Sensory organs for Him-azwj, and by His-azwj Creating the essences it is known that there are no essences for Him-azwj, and by the contradictions between the things it is known that there is no contrary to Him-azwj, and by His-azwj similarising between the things it is known that there is no pair (similar) to Him-azwj’’.[8]
8- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ أَنْبَتْنا فِيها مِنْ كُلِّ شَيْءٍ مَوْزُونٍ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْبَتَ فِي الْجِبَالِ الذَّهَبَ وَ الْفِضَّةَ وَ الْجَوْهَرَ وَ الصُّفْرَ وَ النُّحَاسَ وَ الْحَدِيدَ وَ الرَّصَاصَ وَ الْكُحْلَ وَ الزَّرْنِيخَ وَ أَشْبَاهُ هَذِهِ لَا تُبَاعُ إِلَّا وَزْناً.
Tafseer Ali Bin Ibrahim – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: and Grew therein from every suitable thing [15:19]. Allah-azwj Blessed and Exalted has Grown in the mountains, the gold, and the silver, and the jewels, and the brass, and the copper, and the iron, and the lead, and the Kohl, and the arsenic, and the likes of these are not sold except by weight’’.[9]
9- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، أَ وَ لَمْ يَرَوْا إِلى ما خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّؤُا ظِلالُهُ عَنِ الْيَمِينِ وَ الشَّمائِلِ سُجَّداً لِلَّهِ وَ هُمْ داخِرُونَ قَالَ تَحْوِيلُ كُلِّ ظِلٍّ خَلَقَهُ اللَّهُ هُوَ سُجُودُهُ لِلَّهِ لِأَنَّهُ لَيْسَ شَيْءٌ إِلَّا لَهُ ظِلٌّ يَتَحَرَّكُ بِتَحْرِيكِهِ وَ تَحْوِيلُهُ سُجُودُهُ.
Tafseer Ali Bin Ibrahim –
‘Or are they not looking at anything from Allah Created, its shadow inclines from the right and the left, performing Sajdah to Allah while they are humbled? [16:48]. He said, ‘The transformation of every shadow Allah-azwj has Created, it is its Sajdah to Allah-azwj, because there isn’t anything except there is a shadow for it moving by its movement, and its transformation is its Sajdah’’.[10] (opinion)
10- وَ مِنْهُ، فِي قَوْلِهِ تَعَالَى وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ فَحَرَكَةُ كُلِّ شَيْءٍ تَسْبِيحٌ لِلَّهِ عَزَّ وَ جَلَ.
And from him regarding Words of the Exalted: and there is nothing except it Glorifies with His Praise, [17:44]. Movement of all things is a glorification of Allah-azwj Mighty and Majestic’’.[11] (opinion)
11- وَ مِنْهُ، فِي قَوْلِهِ وَ الشَّجَرُ وَ الدَّوَابُ لَفْظُ الشَّجَرِ وَاحِدٌ وَ مَعْنَاهُ جَمْعٌ وَ فِي قَوْلِهِ تَعَالَى وَ أَسَلْنا لَهُ عَيْنَ الْقِطْرِ قَالَ الصُّفْرُ.
And from him regarding His-azwj Words: and the tree, and the animals, [22:18], ‘The word the tree is singular, and its meaning is plural’. And regarding Words of the Exalted: and We Caused to flow for him a spring of molten copper. [34:12]. He said, ‘The brass’’.[12] (opinion)
12- الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، قَالَ: قَالَ ضِبَاعُ بْنُ نَصْرٍ الْهِنْدِيُّ لِلرِّضَا ع مَا أَصْلُ الْمَاءِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub who said,
‘Ziba’a Bin Nasr said to Al-Reza-asws, ‘What is the origin of the water?’
قَالَ أَصْلُ الْمَاءِ خَشْيَةُ اللَّهِ بَعْضُهُ مِنَ السَّمَاءِ وَ يَسْلُكُهُ فِي الْأَرْضِ يَنَابِيعَ وَ بَعْضُهُ مَاءٌ عَلَيْهِ الْأَرَضُونَ وَ أَصْلُهُ وَاحِدٌ عَذْبٌ فُرَاتٌ
He-asws said: ‘The origin of water is apprehension (fear) of Allah-azwj. Some of it is from the sky and its flow is in the earth as springs, and some of it is water upon it are the lands, and its origin is one, sweet, fresh’.
قَالَ فَكَيْفَ مِنْهَا عُيُونُ نِفْطٍ وَ كِبْرِيتٍ وَ قَارٍ وَ مِلْحٍ وَ أَشْبَاهِ ذَلِكَ
He said, ‘So how from it there are spring of oil, and sulphur, and tar, and salt, and the likes of that?’
قَالَ غَيَّرَهُ الْجَوْهَرُ وَ انْقَلَبَتْ كَانْقِلَابِ الْعَصِيرِ خَمْراً وَ كَمَا انْقَلَبَتِ الْخَمْرُ فَصَارَتْ خَلًّا وَ كَمَا يَخْرُجُ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً
He-asws said: ‘The essences of it alter and transform, like the transformation of the juice into wine, and like what the wine transforms, so it becomes vinegar, and like what is from what is between dung and blood – pure milk, [16:66]’.
قَالَ فَمِنْ أَيْنَ أُخْرِجَتْ أَنْوَاعُ الْجَوَاهِرِ
He said, ‘So from where do the variety of jewels come out?’
قَالَ انْقَلَبَتْ مِنْهَا كَانْقِلَابِ النُّطْفَةِ عَلَقَةً ثُمَّ مُضْغَةً ثُمَّ خَلَقَهُ مُجْتَمِعَةً مَبْنِيَّةً عَلَى الْمُتَضَادَّاتِ الْأَرْبَعِ
He-asws said: ‘It transforms from it like the transformation of the seed into a cloth, then (into) a lump, then He-azwj Creates it as a collective construction based upon the four contradictions.
قَالَ إِذَا كَانَتِ الْأَرْضُ خُلِقَتْ مِنَ الْمَاءِ وَ الْمَاءُ بَارِدٌ رَطْبٌ فَكَيْفَ صَارَتِ الْأَرْضُ بَارِدَةً يَابِسَةً
He said, ‘When the earth has been Crated from the water, and the water is cold, wet, how come the earth becomes cold (and) dry?’
قَالَ سُلِبَتِ النَّدَاوَةُ فَصَارَتْ يَابِسَةً
He-asws said: ‘It is stripped of the dew, so it becomes dry’.
قَالَ الْحَرُّ أَنْفَعُ أَمِ الْبَرْدُ
He said, ‘Is the heat more beneficial or the cold?’
قَالَ بَلِ الْحَرُّ أَنْفَعُ مِنَ الْبَرْدِ لِأَنَّ الْحَرَّ مِنْ حَرِّ الْحَيَاةِ وَ الْبَرْدَ مِنْ بَرْدِ الْمَوْتِ وَ كَذَلِكَ السُّمُومُ الْقَاتِلَةُ الْحَارَّةُ مِنْهَا أَسْلَمُ وَ أَقَلُّ ضَرَراً مِنَ السُّمُومِ الْبَارِدَةِ.
He-asws said: ‘But, the heat is more beneficial than the cold because the heat is from the heat of life, and the cold is from the cold of death, and like that are the fatal poisons. The hot from these are safer and less harmful than the cold poisons’’.[13]
13- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع لَوْ فَطَنُوا طَالِبُوا الْكِيمِيَاءِ لِمَا فِي الْعَذِرَةِ لَاشْتَرَوْهَا بِأَنْفَسِ الْأَثْمَانِ وَ غَالَبُوا بِهَا.
(The book) ‘Tawheed’ of Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘for if they are clever, they would seek the chemicals what is in the faeces and buy it with a high price and make it even more expensive (after refining it)’’.[14]
14- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الثُّمَالِيِّ قَالَ: مَرَرْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فِي سُوقِ النُّحَاسِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا النُّحَاسُ أَيْشٍ أَصْلُهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdullah Bin Abdul Rahman, from Yahya Al Halby, from Al Sumali who said,
‘I passed by with Abu Abdullah-asws in a copper market. I said, ‘May I be sacrificed for you‑asws! This copper, which thing is it’s origin?’
فَقَالَ فِضَّةٌ إِلَّا أَنَّ الْأَرْضَ أَفْسَدَتْهَا فَمَنْ قَدَرَ عَلَى أَنْ يُخْرِجَ الْفَسَادَ مِنْهَا انْتَفَعَ بِهَا.
He-asws said: ‘Silver, except the earth has spoilt it, so the one is able upon extracting the spoilage from it, would benefit by it’’.[15]
15- الْمُجَازَاتُ النَّبَوِيَّةِ لِلرَّضِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ص فِي الْجَبَلِ ظُهُورُهَا حِرْزٌ وَ بُطُونُهَا كَنْزٌ.
(The book) ‘Al Mujazaat Al Nabawiya’ of Al Razy who said,
‘Rasool-Allah-saww said regarding the mountain: ‘Its surface is a fortification (for shelter), and its interior is a treasure hoard’’.[16] (non-Shia source)
16- الْخَرَائِجُ، رَوَى أَحْمَدُ بْنُ عُمَرَ الْحَلَّالُ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الثَّانِي ع جُعِلْتُ فِدَاكَ إِنِّي أَخَافُ عَلَيْكَ مِنْ هَذَا صَاحِبِ الرَّقَّةِ
(The book) ‘Al Kharaij’ – It is reported by Ahmad Bin Umar Al Hallal who said,
‘I said to Abu Al-Hassan-asws the 2nd, ‘May I be sacrificed for you-asws! I fear upon you-asws from this companion (governor) of Al-Raqqa (Al-Haroun)’.
قَالَ لَيْسَ عَلَيَّ مِنْهُ بَأْسٌ إِنَّ لِلَّهِ بِلَاداً تُنْبِتُ الذَّهَبَ قَدْ حَمَاهَا بِأَضْعَفِ خَلْقِهِ بِالذَّرِّ فَلَوْ أَرَادَتْهَا الْفِيَلَةُ مَا وَصَلَتْ إِلَيْهَا
He-asws said: ‘There isn’t any problem upon me-asws from him. There is a country for Allah-azwj growing gold. He-azwj has Protected it with the weakest of His-azwj creatures, with the particles. Even if the elephants were to want it, they would not arrive to it’’. (Up to here is the Hadeeth)
قَالَ الْوَشَّاءُ إِنِّي سَأَلْتُ عَنْ هَذِهِ الْبِلَادِ وَ قَدْ سَمِعْتُ الْحَدِيثَ قَبْلَ مَسْأَلَتِي فَأُخْبِرْتُ أَنَّهُ بَيْنَ الْبَلْخِ وَ التُّبَّتِ وَ أَنَّهَا تُنْبِتُ الذَّهَبَ وَ فِيهَا نَمْلٌ كِبَارٌ أَشْبَاهُ الْكِلَابِ عَلَى حلقها قلس لا [خَلْقِهَا فَلَيْسَ] يَمُرُّ بِهَا الطَّيْرُ فَضْلًا عَنْ غَيْرِهِ
Al-Washa said, ‘I asked around about this country, and I had heard the Hadeeth before my questioning. I was informed that it is between Al-Balkh and Tibet, and it grows the gold, and therein are large ants resembling the dogs. There are scales upon their throats. The birds prefer passing by these, rather than others.
تَكْمُنُ بِاللَّيْلِ فِي جُحْرِهَا وَ تَظْهَرُ بِالنَّهَارِ فَرُبَّمَا غَزَوُا الْمَوْضِعَ عَلَى الدَّوَابِّ الَّتِي تَقْطَعُ ثَلَاثِينَ فَرْسَخاً فِي لَيْلَةٍ لَا يُعْرَفُ شَيْءٌ مِنَ الدَّوَابِّ يَصْبِرُ صَبْرَهَا فَيُوقِرُونَ أَحْمَالَهُمْ وَ يَخْرُجُونَ فَإِذَا النَّمْلُ خَرَجَتْ فِي الطَّلَبِ فَلَا تَلْحَقُ شَيْئاً إِلَّا قَطَعَتْهُ فَتَشْبَهُ بِالرِّيحِ مِنْ سُرْعَتِهَا وَ رُبَّمَا شَغَلُوهُمْ بِاللَّحْمِ يَتَّخِذُ لَهَا إِذَا لَحِقَتْهُمْ يَطْرَحُ لَهَا فِي الطَّرِيقِ إِنْ لَحِقَتْهُمْ قَطَعَتْهُمْ وَ دَوَابَّهُمْ.
They conceal at night in their holes, and appear at daytime. Sometimes they raid upon the animal which cut across thirty Farsakhs during a night. Nothing is recognised from the animals. They combat a combat and destroy their loads, and they come out. When the ants come out in the search, they do not come across anything except they cut it into pieces, so it gets scattered by the wind from their quickness; and sometimes their pre-occupation is with the flesh taking to it. When they meet them, they drop to it in the road when they meet them, cutting them and their animals. [17]
17- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ قَالَ: قِيلَ لِلرِّضَا ع إِنَّكَ تَتَكَلَّمُ بِهَذَا الْكَلَامِ وَ السَّيْفُ يَقْطُرُ دَماً فَقَالَ إِنَّ لِلَّهِ وَادِياً مِنْ ذَهَبٍ حَمَاهُ بِأَضْعَفِ خَلْقِهِ النَّمْلِ فَلَوْ رَامَتْهُ الْبَخَاتِيُّ لَمْ تَصِلْ إِلَيْهِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who mentioned it, said,
‘It was said to Al-Reza-asws, ‘You-asws are speaking with this talk and the sword is dripping blood!’ He-asws said: ‘For Allah-azwj there is a valley of gold. He-azwj is Protecting it with the weakest of His-azwj creatures, the ant. Even if Al-Bukhaty (strong horses) were to invade it, they would not arrive to it’’.[18]
18- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع فَكِّرْ يَا مُفَضَّلُ فِي هَذِهِ الْمَعَادِنِ وَ مَا يُخْرَجُ مِنْهَا مِنَ الْجَوَاهِرِ الْمُخْتَلِفَةِ مِثْلِ الْجِصِّ وَ الْكِلْسِ وَ الْجِبْسِينِ وَ الزَّرَانِيخِ وَ الْمَرْتَكِ وَ القوينا وَ الزِّئْبَقِ وَ النُّحَاسِ وَ الرَّصَاصِ وَ الْفِضَّةِ وَ الذَّهَبِ وَ الزَّبَرْجَدِ وَ الْيَاقُوتِ وَ الزُّمُرُّدِ وَ ضُرُوبِ الْحِجَارَةِ وَ كَذَلِكَ مَا يُخْرَجُ مِنْهَا مِنَ الْقَارِ وَ الْمُومِيَا وَ الْكِبْرِيتِ وَ النِّفْطِ وَ غَيْرِ ذَلِكَ مِمَّا يَسْتَعْمِلُهُ النَّاسُ فِي مَآرِبِهِمْ
(The book) ‘Tawheed’ of Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding these mines and what comes out from these from the difference gems, like the plaster, the lime, and the gypsum, and the arsenic, and the lead monoxide, and the zinc, and the mercury, and the copper, and the lead, and the silver, and the gold, and the rubies, and the sapphire, and the emeralds and a variety of the stones. And, similar to that is what comes out from these, from the asphalt, and the bitumen, and the sulphur, and the oil, and other than that from what the people utilise in their purposes.
فَهَلْ يَخْفَى عَلَى ذِي عَقْلٍ أَنَّ هَذِهِ كُلَّهَا ذَخَائِرُ ذُخِرَتْ لِلْإِنْسَانِ فِي هَذِهِ الْأَرْضِ لِيَسْتَخْرِجَهَا فَيَسْتَعْمِلَهَا عِنْدَ الْحَاجَةِ إِلَيْهَا
So, is it hidden upon the one with intellect that all these is a treasure hoarded for the human being in this earth for him to extract these and utilise during the need to it?
ثُمَّ قَصُرَتْ حِيلَةُ النَّاسِ عَمَّا حَاوَلُوا مِنْ صَنْعَتِهَا عَلَى حِرْصِهِمْ وَ اجْتِهَادِهِمْ فِي ذَلِكَ فَإِنَّهُمْ لَوْ ظَفِرُوا بِمَا حَاوَلُوا مِنْ هَذَا الْعِلْمِ كَانَ لَا مَحَالَةَ سَيَظْهَرُ وَ يَسْتَفِيضُ فِي الْعَالَمِ حَتَّى تَكْثُرَ الْفِضَّةُ وَ الذَّهَبُ وَ يَسْقُطَا عِنْدَ النَّاسِ فَلَا يَكُونَ لَهُمَا قِيمَةٌ وَ يَبْطُلَ الِانْتِفَاعُ بِهِمَا فِي الشِّرَى وَ الْبَيْعِ وَ الْمُعَامَلَاتِ وَ لَا كَانَ يَجْبِي السُّلْطَانُ الْأَمْوَالَ وَ لَا يَدَّخِرَهُمَا أَحَدٌ لِلْأَعْقَابِ
Then the stunts of the people from what they are deploying from its making, upon their greed and their struggle in that, for they, if they were to be victorious with what they are deploying from this world, it would be inevitable that they be victorious and succeed in the world until the gold and the silver is abundant and fall in the presence of the people. Then there would not be any valued to these two and it would invalidate the benefits with these in buying and selling and the dealings, nor would the ruling authority come with the wealth, nor would anyone hoard these for the posterity.
وَ قَدْ أُعْطِيَ النَّاسُ مَعَ هَذَا صَنْعَةَ الشَّبَهِ مِنَ النُّحَاسِ وَ الزُّجَاجِ مِنَ الرَّمْلِ وَ الْفِضَّةِ مِنَ الرَّصَاصِ وَ الذَّهَبِ مِنَ الْفِضَّةِ وَ أَشْبَاهِ ذَلِكَ مِمَّا لَا مَضَرَّةَ فِيهِ فَانْظُرْ كَيْفَ أُعْطُوا إِرَادَتَهُمْ فِي مَا لَا ضَرَرَ فِيهِ وَ مُنِعُوا ذَلِكَ فِي مَا كَانَ ضَارّاً لَهُمْ لَوْ نَاوَلُوهُ وَ مَنْ أَوْغَلَ فِي الْمَعَادِنِ انْتَهَى إِلَى وَادٍ عَظِيمٍ يَجْرِي مُنْصَلِتاً بِمَاءٍ غَزِيرٍ لَا يُدْرَكُ غَوْرُهُ وَ لَا حِيلَةَ فِي عُبُورِهِ وَ مِنْ وَرَائِهِ أَمْثَالُ الْجِبَالِ مِنَ الْفِضَّةِ
And the people have been Given along with this, a resemblance of the copper and the glass from the sand, and the silver from the lead, and the gold from the silver, and like that from what there is no harm in it. Therefore, look at how they have been Given their wants in what there is no harm, and Prevented that in what there would have been harm for them if they had been Given it, and from the yields in the mines ending up to a great valley flowing incessantly with abundant water, and he does not realise any way or trick in crossing it, and from behind it are the likes of the mountains of silver.
تَفَكَّرِ الْآنَ فِي هَذَا مِنْ تَدْبِيرِ الْخَالِقِ الْحَكِيمِ فَإِنَّهُ أَرَادَ جَلَّ ثَنَاؤُهُ أَنْ يُرِي الْعِبَادَ مَقْدُرَتَهُ وَ سَعَةَ خَزَائِنِهِ لِيَعْلَمُوا أَنَّهُ لَوْ شَاءَ أَنْ يَمْنَحَهُمْ كَالْجِبَالِ مِنَ الْفِضَّةِ لَفَعَلَ لَكِنْ لَا صَلَاحَ لَهُمْ فِي ذَلِكَ لِأَنَّهُ لَوْ كَانَ فَيَكُونُ فِيهَا كَمَا ذَكَرْنَا سُقُوطُ هَذَا الْجَوْهَرِ عِنْدَ النَّاسِ وَ قِلَّةُ انْتِفَاعِهِمْ بِهِ
Think now, regarding this from the arrangement of the Wise Creator, for He-azwj, Majestic is His-azwj Praise Intended to Show the servants His-azwj Power and the vastness of His-azwj treasures, for them to know that He-azwj, if He-azwj so Desires to Award them with the likes of mountains of silver, He-azwj can do so, but that would not be an any interest for them in that, because if it was to happen regarding these just as we-asws mentioned, this substance would fall in the presence of the people and there would be little of their benefits with it.
وَ اعْتَبِرْ ذَلِكَ بِأَنَّهُ قَدْ يَظْهَرُ الشَّيْءُ الطَّرِيفُ مِمَّا يُحْدِثُهُ النَّاسُ مِنَ الْأَوَانِي وَ الْأَمْتِعَةِ فَمَا دَامَ عَزِيزاً قَلِيلًا فَهُوَ نَفِيسٌ جَلِيلٌ آخِذُ الثَّمَنِ فَإِذَا فَشَا وَ كَثُرَ فِي أَيْدِي النَّاسِ سَقَطَ عِنْدَهُمْ وَ خَسَّتْ قِيمَتُهُ وَ نَفَاسَةُ الْأَشْيَاءِ مِنْ عِزَّتِهَا.
And consider that, the things which appear as odd, from what the people innovate from the pots and the luggage, so as long as it is scarce, it would be precious, great in taking the price. But, when it is widespread and abundant in the hands of the people, its price drops in their presence and declines, and the preciousness of the things is from their esteem’’.[19]
باب 35 نادر
CHAPTER 35 – MISCELLANEOUS
1- الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ خَلْقاً إِلَّا وَ قَدْ أَمَّرَ عَلَيْهِ آخَرَ يَغْلِبُهُ بِهِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ السَّحَابَ فَخَرَتْ وَ زَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْفُلْكَ فَأَدَارَهَا بِهَا وَ ذَلَّلَهَا
(The book) ‘Al Khisaal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws that the Prophet-saww said: ‘Allah-azwj Mighty and Majestic has not Created any creature except and He-azwj has Commanded another upon it to overcome it with it, and that is because when Allah-azwj Blessed and Exalted Created the cloud (ocean). It prided and abounded. It said, ‘Which thing can overcome me?’ So Allah-azwj Created the celestial bodies and these rotated with it and humbled it.
ثُمَّ إِنَّ الْأَرْضَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْجِبَالَ فَأَثْبَتَهَا فِي ظَهْرِهَا أَوْتَاداً مَنَعَهَا مِنْ أَنْ تَمِيدَ بِمَا عَلَيْهَا فَذَلَّتْ وَ اسْتَقَرَّتْ
Then the earth prided and said, ‘Which thing can overcome me?’ So, He-azwj Created the mountain and Affirmed it in its surface as pegs, preventing it from shaking with whatever is upon it. So it was humbled and calmed down.
ثُمَّ إِنَّ الْجِبَالَ فَخَرَتْ عَلَى الْأَرْضِ فَشَمَخَتْ وَ اسْتَطَالَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ اللَّهُ الْحَدِيدَ فَقَطَعَهَا فَقَرَّتِ الْجِبَالُ وَ ذَلَّتْ
Then the mountain prided over the earth. It became tall and elongated, and said, ‘Which thing can overcome me?’ So Allah-azwj Created the iron, and it cut through it. So the mountain calmed down and was humbled.
ثُمَّ إِنَّ الْحَدِيدَ فَخَرَ عَلَى الْجِبَالِ وَ قَالَ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ اللَّهُ النَّارَ فَأَذَابَتِ الْحَدِيدَ فَذَلَّ الْحَدِيدُ
Then the iron prided upon the mountain and said, ‘Which thing can overcome me?’ So Allah‑azwj Created the fire, and it melted the iron. So the iron was humbled.
ثُمَّ إِنَّ النَّارَ زَفَرَتْ وَ شَهَقَتْ وَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْمَاءَ فَأَطْفَأَهَا فَذَلَّتْ
Then the fire rose high and inhaled and prided, and said, ‘Which thing overcome me?’ So, He‑azwj Created the water, and it extinguished it, so it was humbled.
ثُمَّ إِنَّ الْمَاءَ فَخَرَ وَ زَخَرَ وَ قَالَ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الرِّيحَ فَحَرَّكَتْ أَمْوَاجَهُ وَ أَثَارَتْ مَا فِي قَعْرِهِ وَ حَبَسَتْهُ عَنْ مَجَارِيهِ فَذَلَّ الْمَاءُ
Then the water prided and boasted, and said, ‘Which thing can overcome me?’ He-azwj Created the wind, so it moved around its waves and impacted what is in its bottom and withheld it from its flow. So, the water was humbled.
ثُمَّ إِنَّ الرِّيحَ فَخَرَتْ وَ عَصَفَتْ وَ أَرْخَتْ أَذْيَالَهَا وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْإِنْسَانَ فَاحْتَالَ وَ اتَّخَذَ مَا يَسْتَتِرُ بِهِ مِنَ الرِّيحِ وَ غَيْرِهَا فَذَلَّتِ الرِّيحُ
Then the wind prided and stormed and loosened its tails, and it said, ‘Which thing can overcome me?’ He-azwj Created the human being. He used the mean of what he could conceal with from the wind and changing it (direction). So the wind was humbled.
ثُمَّ إِنَّ الْإِنْسَانَ طَغَى وَ قَالَ مَنْ أَشَدُّ مِنِّي قُوَّةً فَخَلَقَ الْمَوْتَ فَقَهَرَهُ فَذَلَّ الْإِنْسَانُ
Then the human being was tyrannous and said, ‘Who is more intense than me in strength?’ He-azwj Created the death, and it subdued him, so the human being was humbled.
ثُمَّ إِنَّ الْمَوْتَ فَخَرَ فِي نَفْسِهِ فَقَالَ اللَّهُ جَلَّ جَلَالُهُ لَا تَفْخَرْ فَإِنِّي أَذْبَحُكَ بَيْنَ الْفَرِيقَيْنِ أَهْلِ الْجَنَّةِ وَ النَّارِ ثُمَّ لَا أُحْيِيكَ أَبَداً فَذَلَّ وَ خَافَ.
Then the death prided within itself. Allah-azwj, Majestic is His-azwj Majesty Said: “Do not pride, for I-azwj shall Slaughter you between the two sects of the people of Paradise, and the fire, I‑azwj will not Love you, ever!” It was humbled and feared’’.[20]
2- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع فِي مَا سَأَلَ رَسُولُ مُعَاوِيَةَ لِأَسْئِلَةِ مَلِكِ الرُّومِ الْحَسَنَ بْنَ عَلِيٍّ ع قَالَ وَ أَمَّا عَشَرَةُ أَشْيَاءَ بَعْضُهَا أَشَدُّ مِنْ بَعْضٍ فَأَشَدُّ شَيْءٍ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ الْحَجَرُ وَ أَشَدُّ مِنَ الْحَجَرِ الْحَدِيدُ يُقْطَعُ بِهِ الْحَجَرُ
(The book) ‘Al Khisaal’ – From his father, from Ali Bin Ibrahim, from his father, from Ibn Abu Najram, from Aasim Bin Humeyd, from Muhammad Bin Qays,
‘From Abu Ja’far-asws regarding what a messenger of Muawiya had asked Al-Hassan Bin Ali‑asws to ask a king of Rome. He-asws said: ‘And as for ten things, some of these are stronger than some, so the strongest thing Allah-azwj Mighty and Majestic Created is the stone, and stronger than the stone is the iron the stone gets cut with it.
وَ أَشَدُّ مِنَ الْحَدِيدِ النَّارُ تُذِيبُ الْحَدِيدَ وَ أَشَدُّ مِنَ النَّارِ الْمَاءُ يُطْفِئُ النَّارَ وَ أَشَدُّ مِنَ الْمَاءِ السَّحَابُ يَحْمِلُ الْمَاءَ وَ أَشَدُّ مِنَ السَّحَابِ الرِّيحُ يَحْمِلُ السَّحَابَ وَ أَشَدُّ مِنَ الرِّيحِ الْمَلَكُ الَّذِي يُرْسِلُهَا وَ أَشَدُّ مِنَ الْمَلَكِ مَلَكُ الْمَوْتِ الَّذِي يُمِيتُ الْمَلَكَ وَ أَشَدُّ مِنْ مَلَكِ الْمَوْتِ الْمَوْتُ الَّذِي يُمِيتُ مَلَكَ الْمَوْتِ وَ أَشَدُّ مِنَ الْمَوْتِ أَمْرُ اللَّهِ رَبِّ الْعَالَمِينَ الَّذِي يُمِيتُ الْمَوْتَ.
And stronger than the iron is the fire, it melts the iron, and stronger than the fire is the water extinguishes the fire, and stronger than the water is the cloud carrying the water, and stronger than the cloud is the wind carrying the cloud, and stronger than the wind is the Angel who sends it, and stronger than the Angel is the Angel of death who kills the Angels, and stronger than the Angel of death is the death which will cause the Angel of death to die, and stronger than the death is the Command of Allah-azwj Lord-azwj of the worlds Who will Cause the death to die’’.[21]
3- كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ، عَنِ الشَّعْبِيِّ قَالَ: قَالَ ابْنُ الْكَوَّاءِ لِأَمِيرِ الْمُؤْمِنِينَ ع أَيُّ [شَيْءِ] خَلْقِ اللَّهِ أَشَدُّ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Al Shaby who said,
‘Ibn Al-Kawa said to Amir Al-Momineen-asws, ‘Which thing has Allah-azwj Created as the strongest?’
قَالَ إِنَّ أَشَدَّ خَلْقِ اللَّهِ عَشَرَةٌ الْجِبَالُ الرَّوَاسِي وَ الْحَدِيدُ تُنْحَتُ بِهِ الْجِبَالُ وَ النَّارُ تَأْكُلُ الْحَدِيدَ وَ الْمَاءُ يُطْفِئُ النَّارَ وَ السَّحَابُ الْمُسَخَّرُ بَيْنَ السَّمَاءِ وَ الْأَرْضِ تَحْمِلُ الْمَاءَ وَ الرِّيحُ تَقِلُّ السَّحَابَ وَ الْإِنْسَانُ يَغْلِبُ الرِّيحَ يَتَّقِيهَا بِيَدَيْهِ وَ يَذْهَبُ لِحَاجَتِهِ وَ السُّكْرُ يَغْلِبُ الْإِنْسَانَ وَ النَّوْمُ يَغْلِبُ السُّكْرَ وَ الْهَمُّ يَغْلِبُ النَّوْمَ فَأَشَدُّ خَلْقِ رَبِّكَ الْهَمُّ.
He-asws said: ‘The strongest creations of Allah-azwj are ten – the tall mountains, and the iron the mountain can be sculpted by it, and the fires consumes the iron, and the water extinguishes the fire, and the clouds is subdued between the sky and the earth carries the water, and the wind uproots the clouds, and the human being overcomes the wind saving by his body and goes for his needs, and the intoxicant overcomes the human being, and the sleep overcomes the intoxication, and worries overcome the sleep. So the strongest creature of your Lord-azwj is the worry’’.[22]
4- الْعِلَلُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرٍ الْعَلَوِيِّ الْعُمَرِيِّ عَنْ آبَائِهِ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ سُئِلَ مِمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الذَّرَّ الَّذِي يَدْخُلُ فِي كُوَّةِ الْبَيْتِ
(The book) ‘Al Illal’ – From Ahmad Bin Muhammad Al Alawy, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad, from Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Umary, from his fathers,
From Umar son of Ali-asws, from his father Ali-asws Bin Abu Talib-asws having been asked, ‘From what did Allah-azwj Mighty and Majestic Created the particles which tend to enter into the apertures of the house?’
فَقَالَ إِنَّ مُوسَى ع لَمَّا قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِ اسْتَقَرَّ الْجَبَلُ لِنُورِي فَإِنَّكَ سَتَقْوَى عَلَى أَنْ تَنْظُرَ إِلَيَّ وَ إِنْ لَمْ يَسْتَقِرَّ فَلَا تُطِيقُ إِبْصَارِي لِضَعْفِكَ
He-asws said: ‘When Musa-as said: ‘Lord! Show me (Yourself), to look at You’. [7:143]. Allah‑azwj Mighty and Majestic Said: “If the mountain were to remain stable to My-azwj Noor, then you-as would be strong enough upon looking at Me-azwj, and if it does not remain stable, then you will not be able to endure sighting Me-azwj due to your-as weakness’.
فَلَمَّا تَجَلَّى اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْجَبَلِ تَقَطَّعَ ثَلَاثَ قِطَعٍ فَقِطْعَةٌ ارْتَفَعَتْ فِي السَّمَاءِ وَ قِطْعَةٌ غَاضَتْ تَحْتَ الْأَرْضِ وَ قِطْعَةٌ تَفَتَّتْ فَهَذَا الذَّرُّ مِنْ ذَلِكَ الْغُبَارِ غُبَارِ الْجَبَلِ.
When Allah-azwj Blessed and Exalted Flashed at the mountain, it was cut into three pieces. A piece was raised into the sky, and a piece submerged beneath the earth, and a piece disintegrated. So these particles are from that dust, dust of the mountain’’.[23]
باب 36 الممدوح من البلدان و المذموم منها و غرائبها
CHAPTER 36 – THE PRAISED FROM THE CITIES AND THE CONDEMNED FROM THESE AND THEIR STRANGE ONES
الآيات
The Verses –
يونس وَ لَقَدْ بَوَّأْنا بَنِي إِسْرائِيلَ مُبَوَّأَ صِدْقٍ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ
(Surah) Yunus-as – And We had Lodged the Children of Israel in respectable dwellings and We Sustained them from the good things; [10:93].
الأنبياء وَ نَجَّيْناهُ وَ لُوطاً إِلَى الْأَرْضِ الَّتِي بارَكْنا فِيها لِلْعالَمِينَ
(Surah) Al Anbiya – And We Delivered him and Lut to the land which We had Blessed therein for the worlds [21:71].
و قال تعالى وَ لِسُلَيْمانَ الرِّيحَ عاصِفَةً تَجْرِي بِأَمْرِهِ إِلى الْأَرْضِ الَّتِي بارَكْنا فِيها
And the Exalted Said: And for Suleyman, the raging wind flowing by his orders to the land wherein We had Blessed, [21:81].
المؤمنون وَ آوَيْناهُما إِلى رَبْوَةٍ ذاتِ قَرارٍ وَ مَعِينٍ
(Surah) Al Mominoun – and We Sheltered them on a high ground with tranquillity and springs [23:50].
القصص آنَسَ مِنْ جانِبِ الطُّورِ ناراً
(Surah) Al Qasas – he perceived a fire from the side of the (mount) Toor. [28:29].
إلى قوله تعالى فَلَمَّا أَتاها نُودِيَ مِنْ شاطِئِ الْوادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبارَكَةِ مِنَ الشَّجَرَةِ أَنْ يا مُوسى إِنِّي أَنَا اللَّهُ رَبُّ الْعالَمِينَ
Up to Words of the Exalted: So when he came to it, We Called out from the shores on the right side of the valley in the spot of the Blessed spot of the tree: “O Musa! I am Allah, Lord of the Words! [28:30].
سبأ بَلْدَةٌ طَيِّبَةٌ وَ رَبٌّ غَفُورٌ
(Surah) Saba – A good city and a Forgiving Lord [34:15].
إلى قوله تعالى وَ جَعَلْنا بَيْنَهُمْ وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً
Up to Words of the Exalted: And We Made between them and the towns which We had Blessed therein, apparent towns, [34:18].
النازعات إِذْ ناداهُ رَبُّهُ بِالْوادِ الْمُقَدَّسِ طُوىً
(Surah) Al Naziaat – When his Lord Called him at the Holy valley of Tuwa [79:16].
البلد لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ
(Surah) Al Balad – No! I do Swear by this city! [90:1] And you are a dweller in this city [90:2].
التين وَ التِّينِ وَ الزَّيْتُونِ وَ طُورِ سِينِينَ وَ هذَا الْبَلَدِ الْأَمِينِ
(Surah) Al Teen: (I Swear) by the fig and the olive [95:1] And (mount) Toor of Sinai [95:2] And this secure city [95:3].
تفسير
(Forbidden) Interpretation (opinionated)
مُبَوَّأَ صِدْقٍ أي مكانا محمودا حسنا و هو بيت المقدس و الشام و قيل يريد به مصر و قال علي بن إبراهيم ردهم إلى مصر و غرق فرعون وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ أي النعم اللذيذة
in respectable dwellings – i.e., praiseworthy place, excellent, and it is Bayt Al-Maqdis and Syria. And it is said, the intent with it is Egypt. And Ali Bin Ibrahim said, ‘Return them to Egypt and drowning of Pharaoh-la – and We Sustained them from the good things; [10:93] – i.e. tasty bounties.
إِلَى الْأَرْضِ الَّتِي بارَكْنا فِيها لِلْعالَمِينَ قيل هي أرض الشام أي نجينا إبراهيم و لوطا من كوثا إلى الشام و إنما قال بارَكْنا فِيها لأنها بلاد خصب و قيل إلى أرض بيت المقدس لأن بها مقام الأنبياء و الحاصل أن أكثر أنبياء بني إسرائيل بعثوا في الشام و بيت المقدس فانتشرت في العالمين شرائعهم التي هي مبادئ الخيرات الدينية و الدنيوية
to the land which We had Blessed therein for the worlds [21:71]. It is said, it is the land of Syria, i.e., We-azwj Rescued Ibrahim-as and Lut-as from (town of) Kowsa to Syria. And rather He‑azwj Said: Blessed therein – because it is a fertile city. And it is said, to the land of Bayt Al-Maqdis, because at it is the place of the Prophets-as, and the result is that most of the Prophets-as of the children of Israel were Sent in Syria and Bayt Al-Maqdis, and their-as Laws spread in the worlds which are the principles of the religious and worldly good deeds.
و قيل نجاهما إلى مكة كما قال إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً وَ هُدىً لِلْعالَمِينَ روي ذلك عن ابن عباس
And it is said they survived to Makkah just as He-azwj Said: Surely, the first House Placed for the people is the one at Bakka, Blessed, and a Guidance for the worlds [3:96]. That is reported from Ibn Abbas.
إِلَى الْأَرْضِ الَّتِي بارَكْنا فِيها و هي أرض الشام لأنها كانت مأواه كما ذكره المفسرون وَ آوَيْناهُما أي عيسى و أمه إِلى رَبْوَةٍ قال الطبرسي ره أي جعلنا مأواهما مكانا مرتفعا مستويا واسعا و الربوة هي الرملة من فلسطين عن أبي هريرة
to the land which We had Blessed therein [21:71], and it is the land of Syria, because it was his-as shelter just as the interpreters have mentioned, and We Sheltered them – i.e. Isa-as and his-as mother-as –on a high ground [23:50]. Al-Tabarsi said, i.e. We-azwj Made their-as shelter to be a raised place, even, vast, and high ground, it is Al-Ramlah from Palestine – from Abu Hureyra.
و قيل دمشق عن سعيد بن المسيب و قيل مصر عن ابن زيد و قيل بيت المقدس عن قتادة و كعب قال كعب و هي أقرب الأرض إلى السماء و قيل هي حيرة الكوفة و سوادها و القرار مسجد الكوفة و المعين الفرات عن أبي جعفر و أبي عبد الله ع
And it is said, Damascus – from Saeed Bin Al-Musayyab. And it is said Egypt – from Ibn Zayd. And it is said Bayt Al-Maqdis – from Qatadah and Ka’ab. Ka’ab said, ‘And it is the closest land to the sky’. And it is said, ‘It is Hira of Al-Kufa and its outskirts, and with tranquillity – is Masjid Al-Kufa – and springs [23:50] – is the Euphrates – from Abu Ja’far-asws and Abu Abdullah-asws.
و قيل ذاتِ قَرارٍ أي ذات موضع قرار أي هي أرض مستوية يستقر عليها ساكنوها و قيل ذات ثمار لأنه لأجل الثمار يستقر فيها ساكنوها وَ مَعِينٍ ماء جار و ظاهر للعيون.
And it is said – with tranquillity – i.e., with a place of calmness, i.e., it is an even land, its dwellers are tranquil upon it. And it is said, with fruits, because the reason for the fruits is the tranquillity in it of its dwellers – and springs [23:50] – is flowing water, and apparent of the springs.
فِي الْبُقْعَةِ الْمُبارَكَةِ قال الطبرسي ره هي البقعة التي قال فيها لموسى فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوادِ الْمُقَدَّسِ طُوىً و إنما كانت مباركة لأنها معدن الوحي و الرسالة و كلام الله تعالى و قيل مباركة كثيرة الثمار و الأشجار و الخير و النعم بها و الأول أصح انتهى
in the Blessed spot of the tree: [28:30]. Al-Tabarsi said, ‘It is the spot wherein He-azwj Said to Musa-as: Therefore remove your slippers! You are in the Holy valley of Tuwa! [20:12]. And rather the Blessing happened because it is a mine of the Revelation and the Message and the Speech of Allah-azwj the Exalted. And it is said, Blessing is the abundance of fruits and the trees, and the goodness and the bounties at it. And the first is more correct’ – end.
و أقول رُوِيَ فِي التَّهْذِيبِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: شاطِئِ الْوادِ الْأَيْمَنِ الَّذِي ذَكَرَهُ اللَّهُ فِي الْقُرْآنِ هُوَ الْفُرَاتُ وَ الْبُقْعَةِ الْمُبارَكَةِ هِيَ كَرْبَلَاءُ.
And I (Majlisi) am saying, ‘It is reported in (the book) ‘Al-Tahzeeb’ from Al-Sadiq-asws having said: ‘the shores on the right side of the valley – which Allah-azwj has Mentioned in the Quran, it is the Euphrates, and – Blessed spot [28:30] – it is Karbala’’.
بَلْدَةٌ طَيِّبَةٌ قيل أي هذه بلدة نزهة أرضها عذبة تخرج النبات و ليست بسبخة و ليس فيها شيء من الهوام المؤذية و قيل أراد به صحة هوائها و عذوبة مائها و سلامة تربتها و أنه ليس فيها حر يؤذي في القيظ و برد يؤذي في الشتاء
A good city [34:15] – ‘It is said, i.e., this a pleasant city with fresh land bringing forth the vegetation, and it isn’t with swamp, and there isn’t anything in it from the harmful vermin. And it is said, the intent with it is the health of its weather and freshness of its waters, and safety of its soil, and there isn’t any heat in it harming in the drought and any cold harming in the winter.
وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها أي بالتوسعة على أهلها أو بما مر و هي قرى الشام و في تفسير علي بن إبراهيم هي مكة قُرىً ظاهِرَةً أي متواصلة يظهر بعضها لبعض و قد مر تأويل الْقُرَى الَّتِي بارَكْنا فِيها بالأئمة ع و القرى الظاهرة برواة أخبارهم و فقهاء شيعتهم و السير بالعلم آمِنِينَ من الشك و الضلال
and the towns which We had Blessed therein, – with the sameness upon its inhabitant, or with what has passed, and it is a town of Syrian. And in the Tafseer of Ali Bin Ibrahim, it is Makkah. apparent towns, [34:18] – i.e., connecting the backs of each other, in has passed the interpretation of the towns which We had Blessed therein, as being the Imams-asws. And the apparent towns by the reports of their-asws Ahadeeth and the jurists of their-asws Shias, and the conduct with the knowledge, secure from the doubts and the straying.
بِالْوادِ الْمُقَدَّسِ أي المطهر طُوىً اسم الوادي الذي كلم الله فيه موسى ع.
in the Holy valley – i.e., purified – of Tuwa! [20:12] – a name of the valley Allah-azwj had Spoken to Musa-as in it.
لا أُقْسِمُ بِهذَا الْبَلَدِ قال الطبرسي ره أجمع المفسرون على أن هذا قسم بالبلد الحرام وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ و أنت يا محمد مقيم به و هو محلك
No! I do Swear by this city! [90:1]. Al-Tabarsi said, ‘The interpreters are united upon that this is a Swear with the Sacred city – And you are a dweller in this city [90:2] – and you-saww, O Muhammad-as, are staying in it, and it is your-saww neighbourhood.
و هذا تنبيه على أن شرف البلد بشرف من حل فيه من الرسول الداعي إلى توحيده و إخلاص عبادته و بيان أن تعظيمه له و قسمه به لأجله ص و لكونه حالا فيه كما سميت المدينة طيبة لأنها طابت به حيا و ميتا
And this is an alertness upon that the nobility of the city is due to the nobility of the one staying in it, the Rasool-saww, the caller to His-azwj Tawheed, and sincerity of worshipping Him‑azwj, and explanation that its reverence is due to him-saww, and His-azwj Swearing by it is due to his-saww reason and for his living in it, just as Al-Medina is named as ‘Tayba’ (good) because the living and the dead are good in it.
و قيل معناه لا أُقْسِمُ بِهذَا الْبَلَدِ و أنت حل فيه منتهك الحرمة فلم يبق للبلد حرمة حيث هتك حرمتك عن أبي مسلم
And it is said, its meaning No! I do not Swear by this city! [90:1], and you are living in it, violating the sanctity. So there does not remain any sanctity for the city where your-saww sanctity has been violated – from Abu Muslim.
وَ هُوَ مَرْوِيٌّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتْ قُرَيْشٌ تُعَظِّمُ الْبَلَدَ وَ تَسْتَحِلُّ مُحَمَّداً فِيهِ فَقَالَ لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ يُرِيدُ أَنَّهُمُ اسْتَحَلُّوكَ فِيهِ فَكَذَّبُوكَ وَ شَتَمُوكَ
And it is reported from Abu Abdullah-asws having said: ‘Quraysh used to revere the city and permitted (killing of) Muhammad-saww in it, so He-azwj Said: No! I do not Swear by this city! [90:1] And you are a dweller in this city [90:2] – Intending that they have legalised (killing) you-saww in it. They belied you-as, and insulted you-asws.
وَ كَانُوا لَا يَأْخُذُ الرَّجُلُ مِنْهُمْ فِيهِ قَاتِلَ أَبِيهِ وَ يَتَقَلَّدُونَ لِحَاءَ شَجَرِ الْحَرَمِ فَيَأْمَنُونَ بِتَقْلِيدِهِمْ إِيَّاه فَاسْتَحَلُّوا مِنْ رَسُولِ اللَّهِ ص مَا لَمْ يَسْتَحِلُّوا مِنْ غَيْرِهِ فَعَابَ اللَّهُ ذَلِكَ عَلَيْهِمْ.
And it was so that the man from them would not even seize the killer of his father in it and were collaring the bark of the tree of the Sanctuary, so they could be safe by their collaring it. They legalised for Rasool-Allah-saww what they did not legalise for anyone else, so Allah-azwj Faulted that upon them’’.
و قال قدس سره في قوله سبحانه وَ التِّينِ وَ الزَّيْتُونِ أقسم الله سبحانه بالتين الذي يؤكل و الزيتون الذي يعصر منه الزيت عن ابن عباس و غيره و قيل التين الجبل الذي عليه دمشق و الزيتون الجبل الذي عليه بيت المقدس عن قتادة
And he, may Allah-azwj Santify his soul, said regarding Words of the Glorious: (I Swear) by the fig and the olive [95:1]. Allah-azwj the Glorious Swore by the fig which is eaten, and the olive which the oil is squeezed from it – from Ibn Abbas and others. And it is said, the fig of the mountain upon which is Damascus, and the olive is the mountain upon which is Bayt Al-Maqdis – from Qatada.
و قال عكرمة هما جبلان و إنما سميا بهما لأنهما نبتا بهما و قيل التين مسجد دمشق و الزيتون بيت المقدس عن كعب الأحبار و غيره و قيل التين مسجد نوح ع الذي بنى على الجودي و الزيتون بيت المقدس عن ابن عباس و قيل التين مسجد الحرام و الزيتون المسجد الأقصى عن الضحاك
And Ikrimah (Bin Abu Jahl-la) said, ‘These are two mountain, and rather they have been named with this because they grow over there. And it is said the fig is a Masjid of Damascus and the olive is Bayt Al-Maqdis – from Ka’ab Al-Ahbar and others. And it is said the fig is Masjid Noah-as which he-as had built upon (mount) Al-Judy, and the olive is Bayt Al-Maqdis – from Ibn Abbas. And it is said the fig is the Sacred Masjid, and the olive is Masjid Al Aqsa – from Al-Zahaak.
وَ طُورِ سِينِينَ يعني الجبل الذي كلم الله عليه موسى ع عن الحسن و سينين و سيناء واحد و قيل إن سينين معناه المبارك الحسن كأنه قيل جبل الخير الكثير لأنه إضافة تعريف عن مجاهد و قتادة
And (mount) Toor of Sinai [95:2] – meaning the mountain which Allah-azwj Spoke to Musa-as in – from Al-Hassan; and Sinai is singular. And it is said that the Sinai, its meaning is the Blessed. As if Al-Hassan had said it is mountain with a lot of goodness, because it is an additional introduction – from Mujahid and Qatadah.
و قيل معناه كثير النبات و الشجر عن عكرمة و قيل إن كل جبل فيه شجر مثمر فهو سينين و سيناء بلغة النبط عن مقاتل
And it is said, its meaning is, a lot of vegetation and the trees – from Ikrimah (Bin Abu Jahl-la). And it is said that every mountain wherein is a fruit tree, it is Sineen, and Sinai is in the Nabatean language – from Maqatil.
و روي عن موسى بن جعفر ع وَ طُورِ سِينَاءَ.
And it is reported from Musa-asws Bin Ja’far-asws: ‘And Toor Sinai’’
وَ هذَا الْبَلَدِ الْأَمِينِ يعني مكة البلد الحرام يأمن فيه الخائف في الجاهلية و الإسلام فالأمين بمعنى المؤمن مؤمن من يدخله و قيل هو بمعنى الآمن و يؤيده قوله أَنَّا جَعَلْنا حَرَماً آمِناً.
And this secure city [95:3] – meaning Makkah, the Sacred city. There was security in it for the fearing one during the pre-Islamic period and Al-Islam. Thus, the secure is in the meaning of the safety. Safe is the one who enters it. And it is said, it is in the meaning of the security, and it is supported by His-azwj Words: We Made a secure Sanctuary [29:67]’’.
1- الْكَشِّيُّ، قَالَ وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مَيْمُونِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيّاً ع لَمَّا أَرَادَ الْخُرُوجَ مِنَ الْبَصْرَةِ قَامَ عَلَى أَطْرَافِهَا ثُمَّ قَالَ لَعَنَكِ اللَّهُ يَا أَنْتَنَ الْأَرْضِ تُرَاباً وَ أَسْرَعَهَا خَرَاباً وَ أَشَدَّهَا عَذَاباً فِيكَ الدَّاءُ الدَّوِيُّ
Al Kashi said, ‘I found in the handwriting of Jibraeel Bin Ahmad, ‘It is narrated to me by Muhammad Bin Isa, from Muhammad Bin Al Fuzeyl, from Abdullah Bin Abdul Rahman, from Al Haysam Bin Waqid, from Maymoun Bin Abdullah,
‘From Abu Abdullah-asws having said: ‘When Ali-asws wanted to go out from Al-Basra, he-asws stood at its outskirts, then said: ‘May Allah-azwj Curse you, O land of the stinkiest of the soils and quickest in ruination, and severest of Punishment! In you there is the crippling disease!’
قِيلَ مَا هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ كَلَامُ الْقَدَرِ الَّذِي فِيهِ الْفِرْيَةُ عَلَى اللَّهِ وَ بُغْضُنَا أَهْلَ الْبَيْتِ وَ فِيهِ سَخَطُ اللَّهِ وَ سَخَطُ نَبِيِّهِ وَ كِذْبُهُمْ عَلَيْنَا أَهْلَ الْبَيْتِ وَ اسْتِحْلَالُهُمُ الْكَذِبَ عَلَيْنَا.
It was said, ‘What is it, O Amir Al-Momineen-asws?’ He-asws said: ‘The talk of pre-Determination in which is fabrication upon Allah-azwj and hatred for us-asws, People-asws of the Household, and in it is Wrath of Allah-azwj and anger of His-azwj Prophet-saww, and their lying upon us-asws People-asws of the Household, and their legalising the lies upon us-asws!’’[24]
2- مَعَانِي الْأَخْبَارِ، وَ الْخِصَالُ، عَنِ الْحُسَيْنِ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ اخْتَارَ مِنَ الْبُلْدَانِ أَرْبَعَةً فَقَالَ عَزَّ وَ جَلَ وَ التِّينِ وَ الزَّيْتُونِ وَ طُورِ سِينِينَ وَ هذَا الْبَلَدِ الْأَمِينِ فَالتِّينُ الْمَدِينَةُ وَ الزَّيْتُونُ بَيْتُ الْمَقْدِسِ وَ طُورُ سِينِينَ الْكُوفَةُ وَ هذَا الْبَلَدِ الْأَمِينِ مَكَّةُ الْخَبَرَ.
(The books) ‘Ma’any Al Akhbar’, and ‘Al Khisaal’ – from Al-Husayn Bin Idrees, from his father, from Muhammad Bin Ahmad Al Ashary, from Abu Abdullah Al Rzay, from Al-Hassan Bin Ali Bin Abu Usman, from Musa Bin Bakr,
‘From Abu Al-Hassan-asws the 1st having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Chose four from the cities. The Mighty and Majestic Said: ‘(I Swear) by the fig and the olive [95:1] And (mount) Toor of Sinai [95:2] And this secure city [95:3]. So the fig is Al-Medina, and the olive is Bayt Al-Maqdis, and (mount) Toor of Sinai is Al-Kufa, And this secure city [95:3], is Makkah’ – the Hadeeth’’.[25]
1- كَمَا رَوَى الشَّيْخُ فِي التَّهْذِيبِ بِإِسْنَادِهِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع أَنْ أَخْرِجُونِي إِلَى الظَّهْرِ فَإِذَا تَصَوَّبَتْ أَقْدَامُكُمْ وَ اسْتَقْبَلَتْكُمْ رِيحٌ فَادْفِنُونِي وَ هُوَ أَوَّلُ طُورِ سَيْنَاءَ فَفَعَلُوا ذَلِكَ.
Just as is reported by the Sheykh in (the book) ‘Al Tahzeeb’, by his chain from Al Sumali,
‘From Abu Ja’far-asws having said: ‘It was in a bequest of Amir Al-Momineen-asws: ‘Bring me‑asws out to the back (of Al-Kufa). When your feet are straightened and a wind faces you all, then bury me-asws, and it is the first (mount) Toor of Sinai’. They did that’’.[26]
3- الْمَجَالِسُ، لِابْنِ الشَّيْخِ عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا قُتِلَ الْحُسَيْنُ ع بَكَتْ عَلَيْهِ السَّمَاوَاتُ السَّبْعُ وَ الْأَرَضُونَ السَّبْعُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ مَنْ يَتَقَلَّبُ فِي الْجَنَّةِ وَ النَّارِ وَ مَا يُرَى وَ مَا لَا يُرَى إِلَّا ثَلَاثَةَ أَشْيَاءَ الْبَصْرَةَ وَ دِمَشْقَ وَ آلَ الْحَكَمِ بْنِ الْعَاصِ الْخَبَرَ.
(The book) ‘Al Majalis’ of Ibn Al Sheykh, from his father, from Al Mufeed, from Ahmad Bin Muhammad Bin Al Waleed, from his father, from Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Al-Hassan Bin Abu Fakhta,
‘From Abu Abdullah-asws having said: ‘When Al-Husayn-asws was killed, the seven skies cried upon him-asws and so did the seven earths and whatever is in these, and whatever is between these. And the one turning in the Paradise and the Fire, and what will he see (opposite to crying), and he will not see except three things (who did not cry)– Al-Basra, and Damascus, and the family of Al Hakam Bin Al Aas’ – the Hadeeth’’.[27]
4- الْعِلَلُ، فِي خَبَرِ الشَّامِيِّ أَنَّهُ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ أَكْرَمِ وَادٍ عَلَى وَجْهِ الْأَرْضِ فَقَالَ لَهُ وَادٍ يُقَالُ لَهُ سَرَانْدِيبُ سَقَطَ فِيهِ آدَمُ مِنَ السَّمَاءِ وَ سَأَلَهُ عَنْ شَرِّ وَادٍ عَلَى وَجْهِ الْأَرْضِ فَقَالَ وَادٍ بِالْيَمَنِ يُقَالُ لَهُ بَرَهُوتُ وَ هُوَ مِنْ أَوْدِيَةِ جَهَنَّمَ.
(The book) ‘Al Illal’ –
‘In a Hadeeth of the Syrian having asked Amir Al-Momineen-asws about the most honourable valley upon the surface of the earth. He-asws said to him: ‘A valley called Sarandeeb. Adam-as fell into it from the sky’. And he asked him-asws about the evilest valley upon the surface of the earth. He-asws said: ‘A valley in Al-Yemen called Barhout, and it is from the valleys of Hell’’.[28]
5- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ وَ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا الْقَطَّانِ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ الضَّرِيرِ عَنِ الْأَعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: سِتَّةَ عَشَرَ صِنْفاً مِنْ أُمَّةِ جَدِّي لَا يُحِبُّونَّا وَ لَا يُحَبِّبُونَّا إِلَى النَّاسِ
(The book) ‘Al Khisaal’ – From Ahmad Bin Al-Hassan Al Qattan, and Ali Bin Ahmad Bin Musa, from Ahmad Bin yahya Bin Zakariya Al Qattan, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya Al Zareer, from Al Amsh,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘There are sixteen types (sects) from the community of my-asws grandfather-saww who neither love us-asws nor make us-asws to be beloved to the people’.
إِلَى أَنْ قَالَ وَ أَهْلُ مَدِينَةٍ تُدْعَى سِجِسْتَانَ هُمْ لَنَا أَهْلُ عَدَاوَةٍ وَ نَصْبٍ وَ هُمْ شَرُّ الْخَلْقِ وَ الْخَلِيقَةِ عَلَيْهِمْ مِنَ الْعَذَابِ مَا عَلَى فِرْعَوْنَ وَ هَامَانَ وَ قَارُونَ
Up to he-asws said: ‘And the people of the city called Sijistan, they are the people of enmity towards us-asws and hostility, and they are evilest of the creatures and manners. Upon them from the Punishment is what is upon Pharaoh-la, and Haman-la, ad Qaroun-la.
وَ أَهْلُ مَدِينَةٍ تُدْعَى الرَّيَّ هُمْ أَعْدَاءُ اللَّهِ وَ أَعْدَاءُ رَسُولِهِ وَ أَعْدَاءُ أَهْلِ بَيْتِهِ يَرَوْنَ حَرْبَ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص جِهَاداً وَ مَا لَهُمْ مَغْنَماً وَ لَهُمْ عَذَابُ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ مُقِيمٌ
And people of a city called Al-Rayy, they are enemies of Allah-azwj and enemies of His-saww Rasool-saww, and enemies of People-asws of his-saww Household. They are viewing the ruination of the People-asws of the Household of Rasool-Allah-saww as Jihad. And there is no gain for them, and for them is debasing Punishment in the life of the world and the Hereafter, and for them is ever-lasting Punishment.
وَ أَهْلُ مَدِينَةٍ تُدْعَى الْمَوْصِلَ هُمْ شَرُّ مَنْ عَلَى وَجْهِ الْأَرْضِ وَ أَهْلُ مَدِينَةٍ تُسَمَّى الزَّوْرَاءَ تُبْنَى فِي آخِرِ الزَّمَانِ يَسْتَشْفُونَ بِدِمَائِنَا وَ يَتَقَرَّبُونَ بِبُغْضِنَا يُوَالُونَ فِي عَدَاوَتِنَا وَ يَرَوْنَ حَرْبَنَا فَرْضاً وَ قِتَالَنَا حَتْماً
And people of a city called Al-Mosul, they are evilest of the ones upon the surface of the earth. And people of a city named as Al-Zowra’a, to be built at the end of times, they would be healing with our-asws blood and drawing closer (to each other) by hating us-asws, befriending (each other) in our-asws enmity, and viewing war against us-asws as an obligation, and fighting us as a definite decree.
يَا بُنَيَّ فَاحْذَرْ هَؤُلَاءِ ثُمَّ احْذَرْهُمْ فَإِنَّهُ لَا يَخْلُو اثْنَانِ مِنْهُمْ بِأَحَدٍ مِنْ أَهْلِكَ إِلَّا هَمُّوا بِقَتْلِهِ الْخَبَرَ.
O my-asws son-asws! Beware of them, then beware of them, for no two of them would be alone with one of your-asws family members except they would think of killing him’ – the Hadeeth’’.[29]
6- الْعِلَلُ، عَنْ عَلِيِّ بْنِ عَبْدِ الْوَرَّاقِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ الْفَضْلِ بْنِ عَامِرٍ عَنْ سُلَيْمَانَ بْنِ مُقْبِلٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ حَمَلَنِي جَبْرَئِيلُ عَلَى كَتِفِهِ الْأَيْمَنِ
(The book) ‘Al Illal’ – From Ali Bin Abdul Waraq, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, and Al Fazl Bin Aamir, from Suleyman Bin Muqbil, from Muhammad Bin Ziyad Al Azdy, from Isa Bin Abdullah Al Ashary,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘It is narrated to me-asws by my-asws father-asws, from my-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the sky, Jibraeel-as carried me-saww upon his-as right shoulder.
فَنَظَرْتُ إِلَى بُقْعَةٍ بِأَرْضِ الْجَبَلِ حَمْرَاءَ أَحْسَنَ لَوْناً مِنَ الزَّعْفَرَانِ وَ أَطْيَبَ رِيحاً مِنَ الْمِسْكِ فَإِذَا فِيهَا شَيْخٌ عَلَى رَأْسِهِ بُرْنُسٌ فَقُلْتُ لِجَبْرَئِيلَ مَا هَذِهِ الْبُقْعَةُ الْحَمْرَاءُ الَّتِي هِيَ أَحْسَنُ لَوْناً مِنَ الزَّعْفَرَانِ وَ أَطْيَبُ رِيحاً مِنَ الْمِسْكِ قَالَ بُقْعَةُ شِيعَتِكَ وَ شِيعَةِ وَصِيِّكَ عَلِيٍّ
I-saww looked at a spot of the earth, a red mountain of excellent colour than the saffron, and more aromatic fragrance than the musk. There was an old man in it, upon his head was a cap. I-saww said to Jibraeel-as: ‘What is this red spot which it is of a more excellent colour than the saffron, and more aromatic fragrance than the musk?’ He-as said: ‘A spot of your-saww Shias and Shias of your-saww successor-asws Ali-asws’.
فَقُلْتُ مَنِ الشَّيْخُ صَاحِبُ الْبُرْنُسِ قَالَ إِبْلِيسُ قُلْتُ فَمَا يُرِيدُ مِنْهُمْ قَالَ يُرِيدُ أَنْ يَصُدَّهُمْ عَنْ وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ وَ يَدْعُوَهُمْ إِلَى الْفِسْقِ وَ الْفُجُورِ
I said, ‘Who is the old man, owner of the cap?’ He-as said: ‘Iblees-la’. I-saww said: ‘So what does he-la want with them?’ He-as said: ‘He-la intends to block them from the Wilayah of Amir Al-Momineen-asws and call them to the mischief and the immorality’.
فَقُلْتُ يَا جَبْرَئِيلُ أَهْوِ بِنَا إِلَيْهِمْ فَأَهْوَى بِنَا إِلَيْهِمْ أَسْرَعَ مِنَ الْبَرْقِ الْخَاطِفِ وَ الْبَصَرِ اللَّامِحِ فَقُلْتُ قُمْ يَا مَلْعُونُ فَشَارِكْ أَعْدَاءَهُمْ فِي أَمْوَالِهِمْ وَ أَوْلَادِهِمْ وَ نِسَائِهِمْ فَإِنَّ شِيعَتِي وَ شِيعَةَ عَلِيٍّ لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ فَسُمِّيَتْ قُمَ.
I-saww said: ‘O Jibraeel-as! Let us swoop down towards them’. We swooped down to them quicker than the flash of lightning and the blink of an eye. I-saww said: ‘Stand up, O accursed, and participate with their enemies in their wealth and their children and their wives, for my‑saww Shias and Shias of Ali-asws, there is no authority for you-la upon them!’ So it was named as Qum’’.[30]
7- الْإِخْتِصَاصُ، رَوَى عَلِيُّ بْنُ مُحَمَّدٍ الْعَسْكَرِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ الرَّابِعَةِ نَظَرْتُ إِلَى قُبَّةٍ مِنْ لُؤْلُؤٍ لَهَا أَرْبَعَةُ أَرْكَانٍ وَ أَرْبَعَةُ أَبْوَابٍ كَأَنَّهَا مِنْ إِسْتَبْرَقٍ أَخْضَرَ
(The book) ‘Al Ikhtisas’ –
It is reported by Ali-asws Bin Muhammad Al-Askari-asws, from his-asws father-asws, from his-asws grandfather-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the fourth sky, I-saww looked at a dome of pearls having four corners for it and four doors, as if these were or green brocade.
قُلْتُ يَا جَبْرَئِيلُ مَا هَذِهِ الْقُبَّةُ الَّتِي لَمْ أَرَ فِي السَّمَاءِ الرَّابِعَةِ أَحْسَنَ مِنْهَا فَقَالَ حَبِيبِي مُحَمَّدٌ هَذِهِ صُورَةُ مَدِينَةٍ يُقَالُ لَهَا قُمُّ يَجْتَمِعُ فِيهَا عِبَادُ اللَّهِ الْمُؤْمِنُونَ يَنْتَظِرُونَ مُحَمَّداً وَ شَفَاعَتَهُ لِلْقِيَامَةِ وَ الْحِسَابِ يَجْرِي عَلَيْهِمُ الْغَمُّ وَ الْهَمُّ وَ الْأَحْزَانُ وَ الْمَكَارِهُ
I-saww said: ‘O Jibraeel-as! What is this dome which I-saww have not seen in the fourth sky any more excellent that it?’ He-as said: ‘My-as beloved Muhammad-saww! This is an image of a city called Qum. The Momineen servants of Allah-azwj will be gathering to it awaiting Muhammad-saww and his-saww intercession for the Qiyamah, and the Reckoning. The sorrows, and the worries, and the grief and the hardships would flow upon them’.
قَالَ فَسَأَلْتُ عَلِيَّ بْنَ مُحَمَّدٍ الْعَسْكَرِيَّ ع مَتَى يَنْتَظِرُونَ الْفَرَجَ قَالَ إِذَا ظَهَرَ الْمَاءُ عَلَى وَجْهِ الْأَرْضِ.
He (the narrator) said, ‘I asked Ali Bin Muhammad Al-Askari-asws, ‘When will they be awaiting the relief (Al Qaim-ajfj)?’ He-asws said: ‘When the water appears upon the surface of the earth’’.[31]
8- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ السُّكَيْنِيِّ عَنْ أَبِي سَعِيدٍ الْبَجَلِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: لَمَّا بَلَغَ أَمِيرَ الْمُؤْمِنِينَ ع أَمْرُ مُعَاوِيَةَ وَ أَنَّهُ فِي مِائَةِ أَلْفٍ قَالَ مِنْ أَيِّ الْقَوْمِ قَالُوا مِنْ أَهْلِ الشَّامِ قَالَ لَا تَقُولُوا مِنْ أَهْلِ الشَّامِ وَ لَكِنْ قُولُوا مِنْ أَهْلِ الشُّومِ هُمْ أَبْنَاءُ مِصْرَ لُعِنُوا عَلَى لِسَانِ دَاوُدَ ع فَجَعَلَ اللَّهُ مِنْهُمُ الْقِرَدَةَ وَ الْخَنازِيرَ الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From Al-Husayn Bin Abdullah Al Sukayni, from Abu Saeed Al Bajaly, from Abdul Malik Bin Haroun,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘When the matter of Muawiya reached Amir Al-Momineen-asws, and he was among one hundred thousand (soldiers), he-asws said: ‘From which (part) are the people?’ They said, ‘From the people of Syria’. He-asws said: ‘Do not be saying, ‘From the people of Syria’, but say, ‘From the people of evil omen’. They are sons of Egypt having been cursed upon the tongue of Dawood-as, so Allah-azwj Made from them, the monkey, and the pig, [5:60] – the Hadeeth’’.[32]
9- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ السَّلَامُ إِنَّ أَهْلَ مِصْرَ يَزْعُمُونَ أَنَّ بِلَادَهُمْ مُقَدَّسَةٌ
(The book) ‘Qurb Al Asnaad’ – From Ahmad Bin Muhammad Bin Isa, from Al Bazanty who said,
‘I said to Al-Reza-asws, may the greetings be upon him-asws, ‘The people of Egypt are claiming that their city is Holy’.
قَالَ وَ كَيْفَ ذَلِكَ قُلْتُ جُعِلْتُ فِدَاكَ يَزْعُمُونَ أَنَّهُ يُحْشَرُ مِنْ جِيلِهِمْ سَبْعُونَ أَلْفاً يَدْخُلُونَ الْجَنَّةَ … بِغَيْرِ حِسابٍ
He-asws said: ‘And how is that so?’ I said, ‘May I be sacrificed for you-asws! They are claiming that from their generations, seventy thousand would be Resurrected, entering the Paradise without any Reckoning’.
قَالَ لَا لَعَمْرِي مَا ذَاكَ كَذَلِكَ وَ مَا غَضِبَ اللَّهُ عَلَى بَنِي إِسْرَائِيلَ إِلَّا أَدْخَلَهُمْ مِصْرَ وَ لَا رَضِيَ عَنْهُمْ إِلَّا أَخْرَجَهُمْ مِنْهَا إِلَى غَيْرِهَا وَ لَقَدْ أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى مُوسَى ع أَنْ يُخْرِجَ عِظَامَ يُوسُفَ مِنْهَا
He-asws said: ‘No, by my-asws life! That is not like that, and Allah-azwj was not Wrathful upon the children of Israel except their entering Egypt, and was not Pleased from them except their exit from it to somewhere else. And Allah-azwj Blessed and Exalted had Revealed to Musa-as: ‘Extract the bones of Yusuf-as from it!”
فَاسْتَدَلَّ مُوسَى عَلَى مَنْ يَعْرِفُ الْقَبْرَ فَدُلَّ عَلَى امْرَأَةٍ عَمْيَاءَ زَمِنَةٍ فَسَأَلَهَا مُوسَى أَنْ تَدُلَّهُ عَلَيْهِ فَأَبَتْ إِلَّا عَلَى خَصْلَتَيْنِ فَيَدْعُو اللَّهَ فَيُذْهِبَ زَمَانَتَهَا وَ يُصَيِّرَهَا مَعَهُ فِي الْجَنَّةِ فِي الدَّرَجَةِ الَّتِي هُوَ فِيهَا
Musa-as sought to be pointed to the one who knew the grave. He-as was pointed to an old blind woman. Musa-as asked her to point him-as to it. She refused except upon two characteristics. He-as should supplicated to Allah-azwj to do away with her old age and make her to be with him-as in the Paradise in the very rank which he-as would be in.
فَأَعْظَمَ ذَلِكَ مُوسَى فَأَوْحَى اللَّهُ إِلَيْهِ وَ مَا يَعْظُمُ عَلَيْكَ مِنْ هَذَا أَعْطِهَا مَا سَأَلَتْ فَفَعَلَ فَتَوَعَّدَتْهُ طُلُوعَ الْقَمَرِ فَحَبَسَ اللَّهُ الْقَمَرَ حَتَّى جَاءَ مُوسَى لِمَوْعِدِهِ فَأَخْرَجَهُ مِنَ النِّيلِ فِي سَفَطِ مَرْمَرٍ فَحَمَلَهُ مُوسَى ع
That was grievous upon Musa-as. Allah-azwj Revealed to him-as: “And what is so grievous upon you-as from this? Give her whatever she is asking for!” He-as did so. She promised him at the rising of the moon. Allah-azwj Withheld the moon until Musa-as came to his-as appointment. He-as extracted him-as (Bones of Yusuf-as) from the Nile in a marble container. Musa-as carried him-as.
وَ لَقَدْ قَالَ رَسُولُ اللَّهِ ص لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِهَا وَ لَا تَأْكُلُوا فِي فَخَّارِهَا فَإِنَّهُ يُورِثُ الذِّلَّةَ وَ يُذْهِبُ الْغَيْرَةَ قُلْنَا لَهُ قَدْ قَالَ ذَلِكَ رَسُولُ اللَّهِ ص فَقَالَ نَعَمْ.
And Rasool-Allah-saww had said: ‘Neither wash your heads with its clay nor be eating in its pottery, for it would inherit the disgrace and the self-esteem would be gone’. We said to him-asws, ‘Rasool-Allah-saww had said that?’ He-asws said: ‘Yes’’.[33]
10- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَرَضَ وَلَايَتَنَا عَلَى أَهْلِ الْأَمْصَارِ فَلَمْ يَقْبَلْهَا إِلَّا أَهْلُ الْكُوفَةِ.
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Presented our-asws Wilayah to the people of the cities, but no one accept it except the people of Al-Kufa’’.[34]
11- الْبَصَائِرُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ سِنَانٍ عَنْ عُتَيْبَةَ بَيَّاعِ الْقَصَبِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ وَلَايَتَنَا عُرِضَتْ عَلَى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ وَ الْأَمْصَارِ مَا قَبِلَهَا قَبُولَ أَهْلِ الْكُوفَةِ.
(The book) ‘Al Basaair’ – From Yaqoub Bin Yazeed, from Ibn Sinan, from Uteyba Baya Al Qasab, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Our-asws Wilayah was presented unto the skies and the earth and the mountains and the cities. None accepted it with a (complete) acceptance except people of Al-Kufa’’.[35]
12– النهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع فِي ذِكْرِ الْكُوفَةِ كَأَنِّي بِكِ يَا كُوفَةُ تُمَدِّينَ مَدَّ الْأَدِيمِ الْعُكَاظِيِّ تُعْرَكِينَ بِالنَّوَازِلِ وَ تُرْكَبِينَ بِالزَّلَازِلِ وَ إِنِّي لَأَعْلَمُ أَنَّهُ مَا أَرَادَ بِكِ جَبَّارٌ سُوءًا إِلَّا ابْتَلَاهُ اللَّهُ بِشَاغِلٍ وَ رَمَاهُ بِقَاتِلٍ.
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws in mentioning Al-Kufa: ‘It is as if I-asws am with you O Kufa! You are being stretched like the leather of Al-Ukazi (market). You are being scraped with the calamities and are afflicted with the troubles, and I-asws know that no tyrant would intend you with evil except Allah-azwj would involve him with the pre-occupations and shoot at him with a killer’’.[36]
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: هَذِهِ مَدِينَتُنَا وَ مَحَلُّنَا وَ مَقَرُّ شِيعَتِنَا.
And it is reported from Amir Al-Momineen-asws having said: ‘This is our city and our neighbourhood and a settlement of our-asws Shias’’.[37]
وَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: تُرْبَةٌ تُحِبُّنَا وَ نُحِبُّهَا.
And from Al-Sadiq-asws having said: ‘A soil loving us-asws and we-asws love it’’.[38]
وَ عَنْهُ ع اللَّهُمَّ ارْمِ مَنْ رَمَاهَا وَ عَادِ مَنْ عَادَاهَا.
And from him-asws: ‘O Allah-azwj! Shoot at the one who shoots at it, and be Inimical to the one being inimical with it!’’[39]
13- الْقَصَصُ، بِالْإِسْنَادِ إِلَى الصَّدُوقِ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبُو جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَقُولُ نِعْمَ الْأَرْضُ الشَّامُ وَ بِئْسَ الْقَوْمُ أَهْلُهَا الْيَوْمَ وَ بِئْسَ الْبِلَادُ مِصْرُ أَمَا إِنَّهَا سِجْنُ مَنْ سَخِطَ اللَّهُ عَلَيْهِ مِنْ بَنِي إِسْرَائِيلَ وَ لَمْ يَكُنْ دَخَلَ بَنُو إِسْرَائِيلَ مِصْرَ إِلَّا مِنْ سَخْطَةٍ وَ مَعْصِيَةٍ مِنْهُمْ لِلَّهِ
(The book) ‘Al Qasas’ – By the chain to Al Sadouq, by his chain from Ibn Mahboub, from Dawood Al Razzy,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘Best of the lands is Syrian, and evilest of the people are its people today; and evilest of the cities is Egypt. But, it is a prison from the Wrath of Allah-azwj upon it from the children of Israel, and the children of Israel did not happen to enter Egypt except from Wrath and disobedience from them to Allah-azwj.
لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ يَعْنِي الشَّامَ فَأَبَوْا أَنْ يَدْخُلُوهَا وَ عَصَوْا فَتَاهُوا فِي الْأَرْضِ أَرْبَعِينَ سَنَةً
(This is) because Allah-azwj Mighty and Majestic Said: O people! Enter the Holy land which Allah has Prescribed for you [5:21] – meaning Syria. But they refused to enter it and disobeyed, so they roamed in the earth for forty years’.
قَالَ وَ مَا كَانَ خُرُوجُهُمْ مِنْ مِصْرَ وَ دُخُولُهُمُ الشَّامَ إِلَّا مِنْ بَعْدِ تَوْبَتِهِمْ وَ رِضَا اللَّهِ عَنْهُمْ
He-asws said: ‘Their exit from Egypt and their entering Syrian did not take place except from after their repenting and Allah-azwj being Pleased with them’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنِّي أَكْرَهُ أَنْ آكُلَ شَيْئاً طُبِخَ فِي فَخَّارِ مِصْرَ وَ مَا أُحِبُّ أَنْ أَغْسِلَ رَأْسِي مِنْ طِينِهَا مَخَافَةَ أَنْ تُورِثَنِي تُرْبَتُهَا الذُّلَّ وَ تَذْهَبَ بِغَيْرَتِي.
Then Abu Ja’far-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘I-asws dislike to eat anything cooked in a pottery of Egypt, and I-asws do not like to wash my-asws head from its clay (container), fearing that its dust may cause me-asws to inherit the disgrace, and my-asws self-esteem would be gone’’.[40]
14- الْقَصَصُ، بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ أَبِي إِبْرَاهِيمَ الْمَوْصِلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ بَنِيَ يُنَازِعُنِي مِصْرَ فَقَالَ مَا لَكَ وَ مِصْرَ أَ مَا عَلِمْتَ أَنَّهَا مِصْرُ الْحُتُوفِ وَ لَا أَحْسَبُهُ إِلَّا قَالَ يُسَاقُ إِلَيْهَا أَقْصَرُ النَّاسِ أَعْمَاراً.
(The book) ‘Al Qasas’ – By his chain to Al Sadouq, from his father, from Sa’ad, from Ibn Abu Al Khattab, from Ibn Asbaat, from Al-Husayn Bin Ahmad, from Abu Ibrahim Al Mowsily who said,
‘I said to Abu Abdullah-asws, ‘My son is quarrelling with me regarding Egypt’. He-asws said: ‘What is it to you and Egypt? Don’t you know it is a city of the dead?’ And I do not reckon except that he-asws said: ‘The people with the shortest of lives are driven to it’’.[41]
15- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنِ ابْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُضَيْرِ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص انْتَحُوا مِصْرَ وَ لَا تَطْلُبُوا الْمَكْثَ فِيهَا وَ لَا أَحْسَبُهُ إِلَّا قَالَ وَ هُوَ يُورِثُ الدِّيَاثَةَ.
And from him, by this chain from Ibn Asbaat, from Ahmad Bin Muhammad Bin Al Huzeyr, from Yahya Bin Abdullah Bi Al-Hassan, raising it, said,
‘Rasool-Allah-saww said: ‘Stay away from Egypt and do not seek to remain in it!’ And I do not reckon except he-saww said: ‘And it inherits the unfaithfulness’’.[42]
16- الْقَصَصُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ ابْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: لَا تَأْكُلُوا فِي فَخَّارِهَا وَ لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِهَا فَإِنَّهَا تُورِثُ الذِّلَّةَ وَ تَذْهَبُ بِالْغَيْرَةِ.
(The book) ‘Al Qasas’ – By the preceding chain from Ibn Asbaat,
‘From Abu Al-Hassan-asws having said: ‘Do not be eating in its pottery or be washing your heads with its clay (utensil), for it would inherit the disgrace and the self-esteem would be gone’’.[43]
17- كَامِلُ الزِّيَارَةِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ عَبْدِ الْجَبَّارِ عَنْ أَبِي سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ وَ يُونُسَ وَ أَبِي سَلَمَةَ السَّرَّاجِ وَ الْمُفَضَّلِ بْنِ عُمَرَ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَمَّا مَضَى أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا بَكَى عَلَيْهِ جَمِيعُ مَا خَلَقَ اللَّهُ إِلَّا ثَلَاثَةَ أَشْيَاءَ الْبَصْرَةَ وَ دِمَشْقَ وَ آلَ عُثْمَانَ.
(The book) ‘Kamil Al Ziyaraat’ – From his father, from Sa’ad Bin Abdullah, from Al-Husayn Bin Ubeydullah, from Al-Hassan Bin Ali Bin Abu Usman, from Abdul Jabbar, from Abu Saeed, from Al-Husayn Bin Suweyr, and Yunus, and Abu Salama Al Sarraj, and Al Mufazzal Bin Umar. They said,
‘We heard Abu Abdullah-asws saying: ‘When Abu Abdullah Al-Husayn Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws both, passed away, the entirety of what Allah-azwj has Created, cried, except for three things – Al-Basra, and Damascus, and the progeny of Usman’’.[44]
18- الْكَشِّيُّ، عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ وَ عَلِيِّ بْنِ مُحَمَّدٍ مَعاً عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنْ عِمْرَانَ الْقُمِّيِّ عَنْ حَمَّادٍ النَّابِ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ نَحْنُ جَمَاعَةٌ إِذْ دَخَلَ عَلَيْهِ عِمْرَانُ بْنُ عَبْدِ اللَّهِ الْقُمِّيُّ فَسَأَلَهُ وَ بَرَّهُ وَ بَشَّهُ فَلَمَّا أَنْ قَامَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ هَذَا الَّذِي بَرَرْتَ بِهِ هَذَا الْبِرَّ
Al Kashi – From Muhammad Bin Masoud, and Ali Bin Muhammad both together, from Al-Husayn Bin Ubeydullah, from Abdullah Bin Ali, from Ahmad Bin Hamza, from Imran Al Qummi, from Hammad Al Naab who said,
‘We were in the presence of Abu Abdullah-asws, and we were a group, when Imran Bin Abdullah Al-Qummi entered. He asked him-asws, and he-asws was righteous with him and smiled at him. When he stood up, I said to Abu Abdullah-asws, ‘Who is this one whom you-asws were righteous with him with this righteousness (welcoming)?’
فَقَالَ مِنْ أَهْلِ الْبَيْتِ النُّجَبَاءِ يَعْنِي أَهْلَ قُمَّ مَا أَرَادَهُمْ جَبَّارٌ مِنَ الْجَبَابِرَةِ إِلَّا قَصَمَهُ اللَّهُ.
He-asws said: ‘From the people of the household of the captains, meaning the people of Qum. No tyrant from the tyrants would intend them (with evil) except Allah-azwj would Break him’’.[45]
19- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنِ الْمَرْزُبَانِ بْنِ عِمْرَانَ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ: دَخَلَ عِمْرَانُ بْنُ عَبْدِ اللَّهِ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ كَيْفَ أَنْتَ وَ كَيْفَ وُلْدُكَ وَ كَيْفَ أَهْلُكَ وَ كَيْفَ بَنُو عَمِّكَ وَ كَيْفَ أَهْلُ بَيْتِكَ ثُمَّ حَدَّثَهُ مَلِيّاً
And from him, by this chain from Ahmad Bin Hamza, from Al Marzuban Bin Imran, from Aban Bin Usman who said,
‘Imran Bin Abdullah entered to see Abu Abdullah-asws. He-asws said to him: ‘How are you, and how are your children, and how is your family, and how are the son of your uncle, and how are your family members?’ Then he-asws discussed with him for a while.
فَلَمَّا خَرَجَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع مَنْ هَذَا قَالَ هَذَا نَجِيبُ قَوْمِ النُّجَبَاءِ مَا نَصَبَ لَهُمْ جَبَّارٌ إِلَّا قَصَمَهُ اللَّهُ.
When he went out, it was said to Abu Abdullah-asws, ‘Who is this?’ He-asws said: ‘This is a captain of excellent people. No tyrant would establish hostility to them except Allah-azwj would Break him’’.[46]
20- كِتَابُ تَارِيخِ قُمَّ تَأْلِيفِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ الْقُمِّيِّ، قَالَ رَوَى سَعْدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي خَلَفٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخُزَاعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ سُئِلَ أَبُو عَبْدِ اللَّهِ ع أَيْنَ بِلَادُ الْجَبَلِ فَإِنَّا قَدْ رُوِّينَا أَنَّهُ إِذَا رُدَّ إِلَيْكُمُ الْأَمْرُ يُخْسَفُ بِبَعْضِهَا
The book ‘Tareekh Qum’ compiled by Al-Hassan Bin Muhammad Al-Hassan Al Qumi who said, ‘It is reported by Sa’ad Bin Abdullah Bin Abu Khalaf, from Al-Hassan Bin Muhammad Bin Sa’ad, from Al-Hassan Bin Ali Al Khuzaie, from Abdullah Bin Sinan,
‘Abu Abdullah-asws was asked, ‘Where is the city of Al-Jabal? We have been reporting that when the command is returned to you-asws (Imams-asws), part of it would be submerged’.
فَقَالَ إِنَّ فِيهَا مَوْضِعاً يُقَالُ لَهُ بَحْرٌ وَ يُسَمَّى بِقُمَّ وَ هُوَ مَعْدِنُ شِيعَتِنَا فَأَمَّا الرَّيُّ فَوَيْلٌ لَهُ مِنْ جَنَاحَيْهِ وَ إِنَّ الْأَمْنَ فِيهِ مِنْ جِهَةِ قُمَّ وَ أَهْلِهِ
He-asws said: ‘There is a place in it called Bahr, and it is named as Qum, and it is a mine of our‑asws Shias. As for Al-Rayy, so woe be to it from its wings, and the security in it is from the direction of Qum and its people’.
قِيلَ وَ مَا جَنَاحَاهُ قَالَ ع أَحَدُهُمَا بَغْدَادُ وَ الْآخَرُ خُرَاسَانُ فَإِنَّهُ تَلْتَقِي فِيهِ سُيُوفُ الْخُرَاسَانِيِّينَ وَ سُيُوفُ الْبَغْدَادِيِّينَ فَيُعَجِّلُ اللَّهُ عُقُوبَتَهُمْ وَ يُهْلِكُهُمْ فَيَأْوِي أَهْلُ الرَّيِّ إِلَى قُمَّ فَيُؤْوِيهِمْ أَهْلُهُ ثُمَّ يَنْتَقِلُونَ مِنْهُ إِلَى مَوْضِعٍ يُقَالُ لَهُ أَرْدِسْتَانُ.
It was said, ‘And what are its wings?’ He-asws said: ‘One of them is Baghdad, and the other is Khurasan, for the swords of the Khurasanis would meet in it and swords of the Baghdadis. Allah-azwj would Hasten their Punishment and their Destruction. So the people of Al-Rayy would shelter to Qum, and its people would shelter them. Then they would be transferring to a place called Irdistan’’.[47]
21- وَ بِإِسْنَادِهِ عَنْ عَبْدِ الْوَاحِدِ الْبَصْرِيِّ عَنْ أَبِي وَائِلٍ عَنْ عَبْدِ اللَّهِ اللَّيْثِيِّ عَنْ ثَابِتٍ الْبُنَانِيِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنْتُ ذَاتَ يَوْمٍ جَالِساً عِنْدَ النَّبِيِّ ص إِذْ دَخَلَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ ص إِلَيَّ يَا أَبَا الْحَسَنِ ثُمَّ اعْتَنَقَهُ وَ قَبَّلَ مَا بَيْنَ عَيْنَيْهِ وَ قَالَ يَا عَلِيُّ إِنَّ اللَّهَ عَزَّ اسْمُهُ عَرَضَ وَلَايَتَكَ عَلَى السَّمَاوَاتِ فَسَبَقَتْ إِلَيْهَا السَّمَاءُ السَّابِعَةُ فَزَيَّنَهَا بِالْعَرْشِ
And by his chain from Abdul Wahid Al Basry, from Abu Wa’il, from Abdullah Al Laysi, from Sabit Al Bunany, from Anas Bin Malik (a well-known fabricator), said,
‘One day I was seated in the presence of the Prophet-saww when Ali-asws Bin Abu Talib-asws entered to see him-saww. He-saww said: ‘To me-saww, O Abu Al-Hassan-asws!’ Then he-saww hugged him-asws and kissed what is between his-asws eyes and said: ‘O Ali-asws! Allah-azwj, Mighty is His‑azwj Name Presented your-asws Wilayah unto the skies, so the seventh sky preceded to it, so He-azwj Adorned it with the Throne.
ثُمَّ سَبَقَتْ إِلَيْهَا السَّمَاءُ الرَّابِعَةُ فَزَيَّنَهَا بِالْبَيْتِ الْمَعْمُورِ ثُمَّ سَبَقَتْ إِلَيْهَا السَّمَاءُ الدُّنْيَا فَزَيَّنَهَا بِالْكَوَاكِبِ
Then the fourth sky preceded to it, so He-azwj Adorned it with Al-Bayt Al-Mamour. Then the sky of the world preceded to it, so He-azwj Adorned it with the planets.
ثُمَّ عَرَضَهَا عَلَى الْأَرَضِينَ فَسَبَقَتْ إِلَيْهَا مَكَّةُ فَزَيَّنَهَا بِالْكَعْبَةِ ثُمَّ سَبَقَتْ إِلَيْهَا الْمَدِينَةُ فَزَيَّنَهَا بِي ثُمَّ سَبَقَتْ إِلَيْهَا الْكُوفَةُ فَزَيَّنَهَا بِكَ ثُمَّ سَبَقَ إِلَيْهَا قُمُّ فَزَيَّنَهَا بِالْعَرَبِ وَ فَتَحَ إِلَيْهِ بَاباً مِنْ أَبْوَابِ الْجَنَّةِ.
Then He-azwj Presented it unto the earths (lands). Makkah preceded to it, so He-azwj Adorned it with the Kabah. Then Al-Medina preceded to it, so He-azwj Adorned it with me-saww. Then Al-Kufa preceded to it, so He-azwj Adorned it with you-asws. Then Qum preceded to it, so He‑azwj Adorned it with the Arabs, and opened to it a door from the doors of Paradise’’.[48]
22- وَ عَنْ مُحَمَّدِ بْنِ قُتَيْبَةَ الْهَمْدَانِيِّ وَ الْحَسَنِ بْنِ عَلِيٍّ الكشمارجاني [الْكَمْشَارِجَانِيِ] عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الْأَكْرَادِ عَلِيِّ بْنِ مَيْمُونٍ الصَّائِغِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ احْتَجَّ بِالْكُوفَةِ عَلَى سَائِرِ الْبِلَادِ وَ بِالْمُؤْمِنِينَ مِنْ أَهْلِهَا عَلَى غَيْرِهِمْ مِنْ أَهْلِ الْبِلَادِ وَ احْتَجَّ بِبَلْدَةِ قُمَّ عَلَى سَائِرِ الْبِلَادِ وَ بِأَهْلِهَا عَلَى جَمِيعِ أَهْلِ الْمَشْرِقِ وَ الْمَغْرِبِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ لَمْ يَدَعِ اللَّهُ قُمَّ وَ أَهْلَهُ مُسْتَضْعَفاً بَلْ وَفَّقَهُمْ وَ أَيَّدَهُمْ
And from Muhammad Bin Huteyba Al Hamdany, and Al-Hassan Bin Ali Al Kashmarjany, from Ali Bin Al Nu’man, from Abu Al Akrad Ali Bin Maymoun Al Saig,
‘From Abu Abdullah-asws having said: ‘Allah-azwj will Argue with Al-Kufa against rest of the cities, and with the Momineen from its inhabitants against others from the people of the cities and Argue with the city of Qum against rest of the cities, and with its inhabitants against entirety of the people of the east and the west, from the Jinn and the humans, and Allah-azwj will not Leave Qum and its people as weak, but He-azwj shall Harmonise them and Support them’.
ثُمَّ قَالَ إِنَّ الدِّينَ وَ أَهْلَهُ بِقُمَّ ذَلِيلٌ وَ لَوْ لَا ذَلِكَ لَأَسْرَعَ النَّاسُ إِلَيْهِ فَخَرِبَ قُمُّ وَ بَطَلَ أَهْلُهُ فَلَمْ يَكُنْ حُجَّةً عَلَى سَائِرِ الْبِلَادِ وَ إِذَا كَانَ كَذَلِكَ لَمْ تَسْتَقِرَّ السَّمَاءُ وَ الْأَرْضُ وَ لَمْ يُنْظَرُوا طَرْفَةَ عَيْنٍ
Then he-asws said: ‘The religion and its people at Qum are disgraced, and had it not been that the people would have been quick to it. Qum would be ruined, and its people would be futile, so there would not happen to be any argument against rest of the cities. And when it would be like that, the sky and the earth would not be calm and they would not be respited for the blink of an eye.
وَ إِنَّ الْبَلَايَا مَدْفُوعَةٌ عَنْ قُمَّ وَ أَهْلِهِ وَ سَيَأْتِي زَمَانٌ تَكُونُ بَلْدَةُ قُمَّ وَ أَهْلُهَا حُجَّةً عَلَى الْخَلَائِقِ وَ ذَلِكَ فِي زَمَانِ غَيْبَةِ قَائِمِنَا ع إِلَى ظُهُورِهِ وَ لَوْ لَا ذَلِكَ لَسَاخَتِ الْأَرْضُ بِأَهْلِهَا
And the afflictions would be pushed away from Qum and its people. And there shall be coming a time, the city of Qum and its people would be an argument against the creatures, and that would be during the time of the occultation of our-asws Qaim-ajfj up to his-ajfj appearance. And had it not been for that, the earth would submerge along with its inhabitants.
وَ إِنَّ الْمَلَائِكَةَ لَتَدْفَعُ الْبَلَايَا عَنْ قُمَّ وَ أَهْلِهِ وَ مَا قَصَدَهُ جَبَّارٌ بِسُوءٍ إِلَّا قَصَمَهُ قَاصِمُ الْجَبَّارِينَ وَ شَغَلَهُ عَنْهُمْ بِدَاهِيَةٍ أَوْ مُصِيبَةٍ أَوْ عَدُوٍّ وَ يُنْسِي اللَّهُ الْجَبَّارِينَ فِي دَوْلَتِهِمْ ذِكْرَ قُمَّ وَ أَهْلِهِ كَمَا نَسُوا ذِكْرَ اللَّهِ.
And the Angels shall repel the calamities away from Qum and its people, and no tyrant will aim for it with evil except the Breaker of the tyrants would Break him, and pre-occupy him away from them either by a distress, or a difficulty, or an enemy, and Allah-azwj Would Cause the tyrants in their government to forget the remembrance of Qum and its people, just as they would have forgotten the remembrance of Allah-azwj’’.[49]
23- ثُمَّ قَالَ وَ رُوِيَ بِأَسَانِيدَ عَنِ الصَّادِقِ ع أَنَّهُ ذُكِرَ كُوفَةُ وَ قَالَ سَتَخْلُو كُوفَةُ مِنَ الْمُؤْمِنِينَ وَ يأزر [يَأْرِزُ] عَنْهَا الْعِلْمُ كَمَا تأزر [تَأْرِزُ] الْحَيَّةُ فِي جُحْرِهَا ثُمَّ يَظْهَرُ الْعِلْمُ بِبَلْدَةٍ يُقَالُ لَهَا قُمُّ وَ تَصِيرُ مَعْدِناً لِلْعِلْمِ وَ الْفَضْلِ حَتَّى لَا يَبْقَى فِي الْأَرْضِ مُسْتَضْعَفٌ فِي الدِّينِ حَتَّى الْمُخَدَّرَاتُ فِي الْحِجَالِ
Then he said, ‘And it is reported by chains,
‘From Al-Sadiq-asws having mentioned Kufa and said: ‘Kufa would be empty from the Momineen and the knowledge would disappear away from them like the snake disappears into its hole. Then knowledge shall appear in the city called Qum, and it would become the mine of knowledge and the merit to the extent that there shall not remain in the earth anyone weak in the religion, even the anklets (young women) in their room.
وَ ذَلِكَ عِنْدَ قُرْبِ ظُهُورِ قَائِمِنَا فَيَجْعَلُ اللَّهُ قُمَّ وَ أَهْلَهُ قَائِمِينَ مَقَامَ الْحُجَّةِ وَ لَوْ لَا ذَلِكَ لَسَاخَتِ الْأَرْضُ بِأَهْلِهَا وَ لَمْ يَبْقَ فِي الْأَرْضِ حُجَّةٌ
And that would be near to the appearance of our-asws Qaim-ajfj. Allah-azwj will Make Qum and its people to be standing in the position of the Divine Authority, and had it not been for that, the earth would submerge with its inhabitants, and there would not remain any Divine Authority in the earth.
فَيُفِيضُ الْعِلْمُ مِنْهُ إِلَى سَائِرِ الْبِلَادِ فِي الْمَشْرِقِ وَ الْمَغْرِبِ فَيَتِمُّ حُجَّةُ اللَّهِ عَلَى الْخَلْقِ حَتَّى لَا يَبْقَى أَحَدٌ عَلَى الْأَرْضِ لَمْ يَبْلُغْ إِلَيْهِ الدِّينُ وَ الْعِلْمُ ثُمَّ يَظْهَرُ الْقَائِمُ ع وَ يَسِيرُ سَبَباً لِنَقِمَةِ اللَّهِ وَ سَخَطِهِ عَلَى الْعِبَادِ لِأَنَّ اللَّهَ لَا يَنْتَقِمُ مِنَ الْعِبَادِ إِلَّا بَعْدَ إِنْكَارِهِمْ حُجَّةً.
The knowledge will pour out from it to rest of the cities in the east and the west. The Argument of Allah-azwj upon the creatures would be completed, until there does not remain anyone upon the earth the religion and the knowledge would not reach to. Then Al-Qaim‑ajfj shall appear and be a means for the Curse of Allah-azwj and His-azwj Wrath upon the servants, because Allah-azwj does not Avenge from the servants except after their denial of a Divine Authority’’.[50]
24- وَ عَنْ أَبِي مُقَاتِلٍ الدَّيْلَمِيِّ نَقِيبِ الرَّيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُحَمَّدٍ ع يَقُولُ إِنَّمَا سُمِّيَ قُمَّ بِهِ لِأَنَّهُ لَمَّا وَصَلَتِ السَّفِينَةُ إِلَيْهِ فِي طُوفَانِ نُوحٍ ع قَامَتْ وَ هُوَ قِطْعَةٌ مِنْ بَيْتِ الْمَقْدِسِ.
And from Abu Muqatal Al Daylami, captain of Al Rayy who said,
‘I heard Abu Al-Hassan Ali-asws Bin Muhammad-asws saying: ‘But rather Qum has been named as such because when the ship arrive to in during the flood of Noah-as, it paused, and it is a piece of Bayt Al-Maqdis’’.[51]
25- وَ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ خَالِدِ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ اخْتَارَ مِنْ جَمِيعِ الْبِلَادِ كُوفَةَ وَ قُمَّ وَ تَفْلِيسَ.
And from Al-Hassan Bin Yusuf, from Khalid Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Chose from entirety of the cities – Kufa, and Qum, and Tiflis (Tiblis)’’.[52]
26- وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا عَمَّتِ الْبُلْدَانَ الْفِتَنُ فَعَلَيْكُمْ بِقُمَّ وَ حَوَالَيْهَا وَ نَوَاحِيهَا فَإِنَّ الْبَلَاءَ مَدْفُوعٌ عَنْهَا.
And from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Abu Jameela Al Mufazzal Bin Salih, from a man,
‘From Abu Abdullah-asws having said: ‘When the Fitna is widespread in the cities, upon you all is to be at Qum and its surrounding and its areas, for the calamities are repelled away from it’’.[53]
27- وَ عَنْ أَحْمَدَ بْنِ خَزْرَجِ بْنِ سَعْدٍ عَنْ أَخِيهِ مُوسَى بْنِ خَزْرَجٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ع أَ تَعْرِفُ مَوْضِعاً يُقَالُ لَهُ وراردهار قُلْتُ نَعَمْ وَ لِي فِيهِ ضَيْعَتَانِ فَقَالَ الْزَمْهُ وَ تَمَسَّكْ بِهِ ثُمَّ قَالَ ثَلَاثَ مَرَّاتٍ نِعْمَ الْمَوْضِعُ وراردهار.
And from Ahmad Bin Khazraj Bin Sa’ad, from his brother Musa Bin Khazraj who said,
‘Abu Al-Hassan Al-Reza-asws said to me, ‘Do you know of a place called Warardahar?’ I said, ‘Yes, for there are two estates for me in it’. He-asws said: ‘Stay in it and adhere with it’. Then he-asws said three times: ‘Best of the places is Warardahar’’.[54]
28- وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ جَمَاعَةٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا عَمَّتِ الْبَلَايَا فَالْأَمْنُ فِي كُوفَةَ وَ نَوَاحِيهَا مِنَ السَّوَادِ وَ قُمَّ مِنَ الْجَبَلِ وَ نِعْمَ الْمَوْضِعُ، قُمُّ لِلْخَائِفِ الطَّائِفِ.
And from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid Al Barqy, from Sa’ad Bin Sa’ad Al Ashary, from a group,
‘From Abu Abdullah-asws having said: ‘When the calamities are widespread, the security would be in Kufa and its areas from the outskirts, and Qum from the mountains, and best of the places is Qum for the fearing one and the traveller’’.[55]
29- وَ عَنْ مُحَمَّدِ بْنِ سَهْلِ بْنِ الْيَسَعِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا فُقِدَ الْأَمْنُ مِنَ الْعِبَادِ وَ رَكِبَ النَّاسُ عَلَى الْخُيُولِ وَ اعْتَزَلُوا النِّسَاءَ وَ الطِّيبَ فَالْهَرَبَ الْهَرَبَ عَنْ جِوَارِهِمْ
And from Muhammad Bin Sahl Bin Al Yas’a, from his father, from his grandfather,
‘From Abu Abdullah-asws having said: ‘When the security is lost from the servants and the people ride upon the (military) horses, and they keep away from the women and the perfume, then flee, flee from their vicinity!’
فَقُلْتُ جُعِلْتُ فِدَاكَ إِلَى أَيْنَ قَالَ إِلَى الْكُوفَةِ وَ نَوَاحِيهَا أَوْ إِلَى قُمَّ وَ حَوَالَيْهَا فَإِنَّ الْبَلَاءَ مَدْفُوعٌ عَنْهُمَا.
I said, ‘May I be sacrificed for you-asws, ‘To where?’ He-asws said: ‘To Al-Kufa and its areas, or to Qum and its surroundings, for the calamities are repelled away from both’’.[56]
30- وَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنِ الصَّادِقِ ع قَالَ: أَهْلُ خُرَاسَانَ أَعْلَامُنَا وَ أَهْلُ قُمَّ أَنْصَارُنَا وَ أَهْلُ كُوفَةَ أَوْتَادُنَا وَ أَهْلُ هَذَا السَّوَادِ مِنَّا وَ نَحْنُ مِنْهُمْ.
And from Yaqoub Bi Yazeed, from Muhammad Bin Abu Umeyr, from Jameel Bin Darraj, from Zurara Bin Ayn,
‘From Al-Sadiq-asws having said: ‘The people of Khurasan are our-asws flags, and the people of Qum are our-asws helpers, and the people of Kufa are our-asws pegs, and people of this desert are from us-asws and we-asws are from them’’.[57]
31- وَ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِسْحَاقَ النَّاصِحِ مَوْلَى جَعْفَرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: قُمُّ عُشُّ آلِ مُحَمَّدٍ وَ مَأْوَى شِيعَتِهِمْ وَ لَكِنْ سَيَهْلِكُ جَمَاعَةٌ مِنْ شَبَابِهِمْ بِمَعْصِيَةِ آبَائِهِمْ وَ الِاسْتِخْفَافِ وَ السُّخْرِيَّةِ بِكُبَرَائِهِمْ وَ مَشَايِخِهِمْ وَ مَعَ ذَلِكَ يَدْفَعُ اللَّهُ عَنْهُمْ شَرَّ الْأَعَادِي وَ كُلَّ سُوءٍ.
And from Sahl Bin Ziyad, from Abdul Azeem Al-Hassany, from Is’haq Al Nasih, a slave of Ja’far,
‘From Abu Al-Hassan-asws the 1st having said: ‘Qum is a nest of the Progeny-asws of Muhammad-saww and a shelter of our-asws Shias, but a group from their youths shall be destroyed due to the disobedience (consequence) of their fathers and the belittling and reducing their great ones and their elders, and along with that, Allah-azwj will Repel away from them the evil of the enemies and all evil’’.[58]
32- وَ عَنْ سَهْلٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ الْقَاسِمِ الْعَلَوِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ الْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ الصَّادِقِ ع قَالَ: إِذَا أَصَابَتْكُمْ بَلِيَّةٌ وَ عَنَاءٌ فَعَلَيْكُمْ بِقُمَّ فَإِنَّهُ مَأْوَى الْفَاطِمِيِّينَ وَ مُسْتَرَاحُ الْمُؤْمِنِينَ
And from Sahl, from Al-Husayn Bin Muhammad Al Kufy, from Muhammad Bin Hamza Bin Al Qasim Al Alaqy, from Abdullah Bin Al Abbas Al Hashimy,
‘From Muhammad son of Ja’far-asws, from his father-asws Al-Sadiq-asws having said: ‘When calamities and distress afflicts you, upon you is to be at Qum for it is a shelter of the Fatimids, and a place of rest for the Momineen.
وَ سَيَأْتِي زَمَانٌ يُنَفَّرُ أَوْلِيَاؤُنَا وَ مُحِبُّونَا عَنَّا وَ يُبَعَّدُونَ مِنَّا وَ ذَلِكَ مَصْلَحَةٌ لَهُمْ لِكَيْلَا يُعْرَفُوا بِوَلَايَتِنَا وَ يُحْقَنُوا بِذَلِكَ دِمَاؤُهُمْ وَ أَمْوَالُهُمْ وَ مَا أَرَادَ أَحَدٌ بِقُمَّ وَ أَهْلِهِ سُوءاً إِلَّا أَذَلَّهُ اللَّهُ وَ أَبْعَدَهُ مِنْ رَحْمَتِهِ.
And there shall be coming a time our-asws friends and one who love us-asws will flee away from us-asws and distance from us-asws, and that is betterment for them lest they get recognised as being with our-asws Wilayah, and due to that they would be saving their blood and their wealth; and no one will intend evil with Qum and its people except Allah-azwj would Disgrace him and Distance him from His-azwj Mercy’’.[59]
33- وَ عَنْ سَهْلٍ عَنْ أَحْمَدَ بْنِ عِيسَى الْبَزَّازِ الْقُمِّيِّ عَنْ أَبِي إِسْحَاقَ الْعَلَّافِ النَّيْشَابُورِيِّ عَنْ وَاسِطِ بْنِ سُلَيْمَانَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ وَ لِأَهْلِ قُمَّ وَاحِدٌ مِنْهَا فَطُوبَى لَهُمْ ثُمَّ طُوبَى لَهُمْ ثُمَّ طُوبَى لَهُمْ.
And from Sahl, from Ahmad Bin Isa Al Bazzaz Al Qummi, from Abu Is’haq Al Allaf Al Neshapuri, from Wasit Bin Suleyman,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘There are eight doors for the Paradise, and for the people of Qum there is one of these. Beatitude is for them! Then beatitude is for them! Then beatitude is for them!’’[60]
34- وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنَّا عِنْدَهُ جَالِسِينَ إِذْ قَالَ مُبْتَدِئاً خُرَاسَانُ خُرَاسَانُ سِجِسْتَانُ سِجِسْتَانُ كَأَنِّي أَنْظُرُ إِلَى أَهْلِهِمَا رَاكِبِينَ عَلَى الْجِمَالِ مُسْرِعِينَ إِلَى، قُمَّ.
And from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from one of his companion,
‘From Abu Abdullah-asws, he (the narrator) said: ‘We were seated in his-asws presence when he-asws said initiating: ‘Khurasan! Khurasan! Sijistan! Sijistan! It is as if I-asws am looking at their people riding upon the camels hastening to Qum!’’[61]
35- وَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ الْكَرْخِيِّ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ قَالَ: كُنَّا ذَاتَ يَوْمٍ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَذَكَرَ فِتَنَ بَنِي عَبَّاسٍ وَ مَا يُصِيبُ النَّاسَ مِنْهُمْ فَقُلْنَا جُعِلْنَا فِدَاكَ فَأَيْنَ الْمَفْزَعُ وَ الْمَفَرُّ فِي ذَلِكَ الزَّمَانِ
And from Yaqoub Bin Yaeed, from Abu Al-Hassan Al Karkhy, from Suleyman Bin Salih who said,
‘One day we were in the presence of Abu Abdullah-asws. He-asws mentioned the Fitna of the Abbasids and what the people would be afflicted with from them. We said, ‘May we be sacrificed for you-asws! So where would be the (place of) panic and the fleeing during that time?’
فَقَالَ إِلَى الْكُوفَةِ وَ حَوَالَيْهَا وَ إِلَى قُمَّ وَ نَوَاحِيهَا
He-asws said: ‘To Al-Kufa and its surrounding, and to Qum and its areas’.
ثُمَّ قَالَ فِي قُمَّ شِيعَتُنَا وَ مَوَالِينَا وَ تَكْثُرُ فِيهَا الْعِمَارَةُ وَ يَقْصِدُهُ النَّاسُ وَ يَجْتَمِعُونَ فِيهِ حَتَّى يَكُونَ الْجَمْرُ بَيْنَ بَلْدَتِهِمْ.
Then he-asws said: ‘In Qum there are our-asws Shias and our friends, and the construction would be a lot in it and the people would aim for it, and they would be gathering in it to the extent that the ember would be between their cities (expensive property prices)’’.[62]
36- وَ فِي خُطْبَةِ الْمَلَاحِمِ لِأَمِيرِ الْمُؤْمِنِينَ ع الَّتِي خَطَبَ بِهَا بَعْدَ وَقْعَةِ الْجَمَلِ بِالْبَصْرَةِ قَالَ: يَخْرُجُ الْحَسَنِيُّ صَاحِبُ طَبَرِسْتَانَ مَعَ جَمٍّ كَثِيرٍ مِنْ خَيْلِهِ وَ رَجِلِهِ حَتَّى يَأْتِيَ نَيْسَابُورَ فَيَفْتَحُهَا وَ يَقْسِمُ أَبْوَابَهَا
And in the sermon ‘Al-Malahim’ of Amir Al-Momineen-asws which he-asws had preached with after the event of the camel at Al-Basra, he-asws said: ‘Al-Hassani, governor of Tabristan will emerge with a large crowd, from his cavalry and his infantry, until he would come to Neshapur. He would conquer it and divide its gates.
ثُمَّ يَأْتِي أَصْبَهَانَ ثُمَّ إِلَى قُمَّ فَيَقَعُ بَيْنَهُ وَ بَيْنِ أَهْلِ قُمَّ وَقْعَةٌ عَظِيمَةٌ يُقْتَلُ فِيهَا خَلْقٌ كَثِيرٌ فَيَنْهَزِمُ أَهْلُ قُمَّ فَيَنْهَبُ الْحَسَنِيُّ أَمْوَالَهُمْ وَ يَسْبِي ذَرَارِيَّهُمْ وَ نِسَاءَهُمْ وَ يُخَرِّبُ دُورَهُمْ
Then he would come to Asbahan (Isfahan), then to Qum. A mighty even would occur between him and the people of Qum. He will kill a lot of people in it and defeat the people of Qum. Al-Hassani will plunder their wealth and make captives of their offspring and their womenfolk and ruin their houses.
فَيَفْزَعُ أَهْلُ قُمَّ إِلَى جَبَلٍ يُقَالُ لَهَا وراردهار فَيُقِيمُ الْحَسَنِيُّ بِبَلَدِهِمْ أَرْبَعِينَ يَوْماً وَ يَقْتُلُ مِنْهُمْ عِشْرِينَ رَجُلًا وَ يَصْلِبُ مِنْهُمْ رَجُلَيْنِ ثُمَّ يَرْحَلُ عَنْهُمْ.
The people of Qum will panic to a mountain called Warardahar. Al-Hassani will stay in their city for forty days and kill twenty men from them and crucify two men, then he shall depart from them’’.[63]
37- وَ عَنْ عَلِيِّ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ يَحْيَى الْجَنْدَلِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ رَجُلٌ مِنْ أَهْلِ قُمَّ يَدْعُو النَّاسَ إِلَى الْحَقِّ يَجْتَمِعُ مَعَهُ قَوْمٌ كَزُبَرِ الْحَدِيدِ لَا تُزِلُّهُمُ الرِّيَاحُ الْعَوَاصِفُ وَ لَا يَمَلُّونَ مِنَ الْحَرَبِ وَ لَا يَجْبُنُونَ وَ عَلَى اللَّهِ يَتَوَكَّلُونَ وَ الْعاقِبَةُ لِلْمُتَّقِينَ.
And from Ali Bin Isa, from Ayoub Bin Yahya Al Jandal,
‘From Abu Al-Hassan-asws the 1st having said: ‘A man from the people of Qum shall call the people to the truth. A people shall gather to him like the sheets of iron. Neither the stormy winds will move them, nor will they be fed up from, the war, nor will they be cowardly, and they would be relying upon Allah-azwj, and the end-result is for the pious’’.[64]
38- وَ بِإِسْنَادِهِ عَنْ عَفَّانَ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي أَ تَدْرِي لِمَ سُمِّيَ قُمَّ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ أَنْتَ أَعْلَمُ
And by his chain from Affan Al Basri,
‘From Abu Abdullah-asws having said: ‘Do you know why Qum has been named as such?’ I said, ‘Allah-azwj and His-azwj Rasool-saww and you-asws are more knowing’.
قَالَ إِنَّمَا سُمِّيَ قُمَّ لِأَنَّ أَهْلَهُ يَجْتَمِعُونَ مَعَ قَائِمِ آلِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ يَقُومُونَ مَعَهُ وَ يَسْتَقِيمُونَ عَلَيْهِ وَ يَنْصُرُونَهُ.
He-asws said: ‘But rather Qum has been named as such because its people shall be gathering with Qaim-ajfj of Progeny-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon him‑ajfj, and they will be staying with him-ajfj, and would be steadfast upon him-ajfj and be helping him-ajfj’’.[65]
39- وَ عَنْ عَلِيِّ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الرَّبِيعِ عَنْ صَفْوَانَ بْنِ يَحْيَى بَيَّاعِ السَّابِرِيِّ قَالَ: كُنْتُ يَوْماً عِنْدَ أَبِي الْحَسَنِ ع فَجَرَى ذِكْرُ قُمَّ وَ أَهْلِهِ وَ مَيْلِهِمْ إِلَى الْمَهْدِيِّ ع فَتَرَحَّمَ عَلَيْهِمْ وَ قَالَ رَضِيَ اللَّهُ عَنْهُمْ
And from Ali Bin Isa, from Ali Bin Muhammad Al Rabie, from Safwan Bin Yahya Baya Al Sabiry who said,
‘One day I was in the presence of Abu Al-Hassan-asws and the mention of Qum and its people flowed, and their inclination towards Al-Mahdi-ajfj. He-asws invoked Mercy upon them and said: ‘May Allah-azwj be Pleased with them’.
ثُمَّ قَالَ إِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ وَ وَاحِدٌ مِنْهَا لِأَهْلِ قُمَّ وَ هُمْ خِيَارُ شِيعَتِنَا مِنْ بَيْنِ سَائِرِ الْبِلَادِ خَمَّرَ اللَّهُ تَعَالَى وَلَايَتَنَا فِي طِينَتِهِمْ.
Then he-asws said: ‘There are eight doors for the Paradise, and one of these is for the people of Qum, and they are best of our-asws Shias from between rest of the cities. Allah-azwj the Exalted has Kneaded our-asws Wilayah in their clay’’.[66]
40- وَ رَوَى بَعْضُ أَصْحَابِنَا قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً إِذْ قَرَأَ هَذِهِ الْآيَةَ فَإِذا جاءَ وَعْدُ أُولاهُما بَعَثْنا عَلَيْكُمْ عِباداً لَنا أُولِي بَأْسٍ شَدِيدٍ فَجاسُوا خِلالَ الدِّيارِ وَ كانَ وَعْداً مَفْعُولًا
And it is reported by one of our companions who said,
‘I was seated in the presence of Abu Abdullah-asws when he-asws recited this Verse: So when the first of the two Promises came, We Sent against you a servant of Ours with mighty prowess, and they ravaged the houses, and it was always a Promise to be accomplished [17:5].
فَقُلْنَا جُعِلْنَا فِدَاكَ مَنْ هَؤُلَاءِ فَقَالَ ثَلَاثَ مَرَّاتٍ هُمْ وَ اللَّهِ أَهْلُ قُمَّ.
We said, ‘May we be sacrificed for you-asws! Who are they?’ He-asws said three times: ‘By Allah-azwj! They are the people of Qum’’.[67]
41- وَ رُوِيَ عَنْ عِدَّةٍ مِنْ أَهْلِ الرَّيِ أَنَّهُمْ دَخَلُوا عَلَى أَبِي عَبْدِ اللَّهِ ع وَ قَالُوا نَحْنُ مِنْ أَهْلِ الرَّيِّ فَقَالَ مَرْحَباً بِإِخْوَانِنَا مِنْ أَهْلِ قُمَّ فَقَالُوا نَحْنُ مِنْ أَهْلِ الرَّيِّ فَأَعَادَ الْكَلَامَ قَالُوا ذَلِكَ مِرَاراً وَ أَجَابَهُمْ بِمِثْلِ مَا أَجَابَ بِهِ أَوَّلًا
And it is reported from a number of the people of Al-Rayy that they entered to see Abu Abdullah-asws and said, ‘We are from the people of Al Rayy’. He-asws said: ‘Welcome to our-asws brothers from the people of Qum!’ They said, ‘We are from the people of Al Rayy!’ He-asws repeated the speech. They said that repeatedly and he-asws answered them with similar to what he-asws had answered first.
فَقَالَ إِنَّ لِلَّهِ حَرَماً وَ هُوَ مَكَّةُ وَ إِنَّ لِلرَّسُولِ حَرَماً وَ هُوَ الْمَدِينَةُ وَ إِنَّ لِأَمِيرِ الْمُؤْمِنِينَ حَرَماً وَ هُوَ الْكُوفَةُ وَ إِنَّ لَنَا حَرَماً وَ هُوَ بَلْدَةُ قُمَّ وَ سَتُدْفَنُ فِيهَا امْرَأَةٌ مِنْ أَوْلَادِي تُسَمَّى فَاطِمَةَ فَمَنْ زَارَهَا وَجَبَتْ لَهُ الْجَنَّةُ
He-asws said: ‘There is a Sanctuary for Allah-azwj and it is Makkah, and there is a sanctuary for the Rasool-saww and it is Al Medina, and there is a sanctuary for Amir Al-Momineen-asws, and it is Al-Kufa, and there is a sanctuary for us-asws and it is the city of Qum, and there shall be buried a woman from my-asws children named as Fatima-as. The one who visits her-as, the Paradise would be obligated for him’.
قَالَ الرَّاوِي وَ كَانَ هَذَا الْكَلَامُ مِنْهُ قَبْلَ أَنْ يُولَدَ الْكَاظِمُ عَلَيْهِ السَّلَامُ.
The reported said, ‘And this speech from him-asws was before the arrival (to the world) of Al-Kazim-asws, may the greetings be upon him-asws’’.[68]
42- وَ فِي رِوَايَاتِ الشِّيعَةِ أَنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ رَأَى إِبْلِيسَ بَارِكاً بِهَذِهِ الْبُقْعَةِ فَقَالَ لَهُ قُمْ يَا مَلْعُونُ فَسُمِّيَتْ بِذَلِكَ.
And in a report of the Shias,
‘Rasool-Allah-saww, when there was an ascension with him-saww, saw Iblees-la kneeling at this spot. He-saww said to him-la: ‘Stand (Qum), O accursed!’ So it (Qum) was named with that’’.[69]
43- وَ رُوِيَ عَنِ الْأَئِمَّةِ ع لَوْ لَا الْقُمِّيُّونَ لَضَاعَ الدِّينُ.
And it is reported from the Imams: ‘Had it not been for the people of Qum, the religion would have been wasted’’.[70]
44- وَ رُوِيَ مَرْفُوعاً إِلَى مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: إِذَا عَمَّتِ الْبُلْدَانَ الْفِتَنُ فَعَلَيْكُمْ بِقُمَّ وَ حَوَالَيْهَا وَ نَوَاحِيهَا فَإِنَّ الْبَلَاءَ مَرْفُوعٌ عَنْهَا.
And it is reported with an unbroken chain to Muhammad Bin Yaqoub Al Kulayni, by his chain to,
‘When the Fitna is widespread in the cities, upon you all is to be at Qum and its surrounding and its areas, for the calamities are lifted away from it’’.[71]
45- وَ قَالَ ع لِزَكَرِيَّا بْنِ آدَمَ الْقُمِّيِّ حِينَ قَالَ الشَّيْخُ عِنْدَهُ يَا سَيِّدِي إِنِّي أُرِيدُ الْخُرُوجَ عَنْ أَهْلِ بَيْتِي فَقَدْ كَثُرَتِ السُّفَهَاءُ فَقَالَ لَا تَفْعَلْ فَإِنَّ الْبَلَاءَ يُدْفَعُ بِكَ عَنْ أَهْلِ قُمَّ كَمَا يُدْفَعُ الْبَلَاءُ عَنْ أَهْلِ بَغْدَادَ بِأَبِي الْحَسَنِ الْكَاظِمِ ع.
And he-asws said to Zakariya Bin Adam Al Qummi when he the sheikh said in his-asws presence, ‘I want to go out from my family for the foolish ones have become a lot’. He-asws said: ‘Do not do so, for the calamities would be repelled due to you away from the people of Qum just as the calamities are repelled away from the people of Baghdad due to my-asws father‑asws Abu Al-Hassan Al-Kazim-asws’’.[72]
46- وَ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِنَّ لَعَلَى قُمَّ مَلَكاً رَفْرَفَ عَلَيْهَا بِجَنَاحَيْهِ لَا يُرِيدُهَا جَبَّارٌ بِسُوءٍ إِلَّا أَذَابَهُ اللَّهُ كَذَوْبِ الْمِلْحِ فِي الْمَاءِ
And from Sahl Bin Ziyad, from Ali Bin Ibrahim Al Ja’fari, from Muhammad Bin Al Fuzeyl, from a number of his companions,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘There is an Angel upon Qum flapping with its wings. No tyrant will intend it with evil except Allah-azwj would Dissolve him like the dissolving of the salt in the water!’
ثُمَّ أَشَارَ إِلَى عِيسَى بْنِ عَبْدِ اللَّهِ فَقَالَ سَلَامُ اللَّهِ عَلَى أَهْلِ قُمَّ يَسْقِي اللَّهُ بِلَادَهُمُ الْغَيْثَ وَ يُنْزِلُ اللَّهُ عَلَيْهِمُ الْبَرَكَاتِ وَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ
Then he-asws indicated towards Isa Bin Abdullah. He-asws said: ‘Safety of Allah-azwj is upon the people of Qum. Allah-azwj will Quench their city with the rain and Allah-azwj will Send down the Blessings upon them, Allah would Replace their evil deeds with good deeds, [25:70].
هُمْ أَهْلُ رُكُوعٍ وَ سُجُودٍ وَ قِيَامٍ وَ قُعُودٍ هُمُ الْفُقَهَاءُ الْعُلَمَاءُ الْفُهَمَاءُ هُمْ أَهْلُ الدِّرَايَةِ وَ الرِّوَايَةِ وَ حُسْنِ الْعِبَادَةِ.
They are the people of Ruk’u, and Sajdahs, and standing, and sitting (in Salat). They are the jurists, the scholars, the understanding ones. They are the people of the knowledge, and the reports and excellent worship’’.[73]
47- وَ قَالَ أَبُو عَبْدِ اللَّهِ الْفَقِيهُ الْهَمْدَانِيُّ فِي كِتَابِ الْبُلْدَانِ إِنَّ أَبَا مُوسَى الْأَشْعَرِيَّ رَوَى أَنَّهُ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع عَنْ أَسْلَمِ الْمُدُنِ وَ خَيْرِ الْمَوَاضِعِ عِنْدَ نُزُولِ الْفِتَنِ وَ ظُهُورِ السَّيْفِ فَقَالَ أَسْلَمُ الْمَوَاضِعِ يَوْمَئِذٍ أَرْضُ الْجَبَلِ فَإِذَا اضْطَرَبَتْ خُرَاسَانُ وَ وَقَعَتِ الْحَرْبُ بَيْنَ أَهْلِ جُرْجَانَ وَ طَبَرِسْتَانَ وَ خَرِبَتْ سِجِسْتَانُ فَأَسْلَمُ الْمَوَاضِعِ يَوْمَئِذٍ قَصَبَةُ قُمَّ
And Abu Abdullah Al Faqeeh Al Hamdani said in ‘Kitab Al Buldan’, ‘Abu Musa Al Ashari reported,
‘He asked Amir Al-Momineen Ali-asws Bin Abu Talib-asws about the safest of the cities and best of the placed during the descent of Fitna and appearance of the swords. He-asws said: ‘The safest of the places on that day would be the land of Al-Jabal. When Khurasan is restless and the war occurs between the people of Jurjan and Tabaristan, and Sijistan is ruined, so the safest of the places on that day would be the town of Qum.
تِلْكَ الْبَلْدَةُ الَّتِي يَخْرُجُ مِنْهَا أَنْصَارُ خَيْرِ النَّاسِ أَباً وَ أُمّاً وَ جَدّاً وَ جَدَّةً وَ عَمّاً وَ عَمَّةً تِلْكَ الَّتِي تُسَمَّى الزَّهْرَاءَ بِهَا مَوْضِعُ قَدَمِ جَبْرَئِيلَ وَ هُوَ الْمَوْضِعُ الَّذِي نَبَعَ مِنْهُ الْمَاءُ الَّذِي مَنْ شَرِبَ مِنْهُ أَمِنَ مِنَ الدَّاءِ
That is the city from which would be the helpers of the best of the people of a father and a mother and a grandfather and an uncle. That is which is named as Al-Zahra. At it is the place of the feet of Jibraeel-as, and it is the place which the water will spring from, which the one who drinks from it would be secure from the diseases.
وَ مِنْ ذَلِكَ الْمَاءِ عُجِنَ الطِّينُ الَّذِي عَمِلَ مِنْهُ كَهَيْئَةِ الطَّيْرِ وَ مِنْهُ يَغْتَسِلُ الرِّضَا ع وَ مِنْ ذَلِكَ الْمَوْضِعُ يَخْرُجُ كَبْشُ إِبْرَاهِيمَ وَ عَصَا مُوسَى وَ خَاتَمُ سُلَيْمَانَ.
And from that water was kneaded the clay the form of the bird was worked from it (by Isa‑as), and from it Al-Reza-asws shall be washing, and from that place came out the ram of Ibrahim, and staff of Musa-as, and ring of Suleyman-as’’.[74]
48- وَ مِنْ رِوَايَاتِ الشِّيعَةِ فِي فَضْلِ قُمَّ وَ أَهْلِهَا مَا رَوَاهُ الْحَسَنُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ بِأَسَانِيدَ ذَكَرَهَا عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَنَّ رَجُلًا دَخَلَ عَلَيْهِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ لَمْ يَسْأَلْكَ أَحَدٌ قَبْلِي وَ لَا يَسْأَلُكَ أَحَدٌ بَعْدِي
And from reports of the Shias regarding the merits of Qum and its people is what is reported by Al-Hassan Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh, by chains he mentioned,
‘From Abu Abdullah Al-Sadiq-asws, a man entered to see him-asws. He said, ‘O son-asws of Rasool-Allah-saww! I want to ask you-asws about an issue no one before me has asked you-asws, nor will anyone be asking you-asws after me’.
فَقَالَ عَسَاكَ تَسْأَلُنِي عَنِ الْحَشْرِ وَ النَّشْرِ
He-asws said: ‘Perhaps you want to ask me-asws about the Gathering (Resurrection) and the Publicising (of the deeds)?’
فَقَالَ الرَّجُلُ إِي وَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ بَشِيراً وَ نَذِيراً مَا أَسْأَلُكَ إِلَّا عَنْهُ
The man said, ‘Yes, by the One-azwj Who Sent Muhammad-saww with the truth as a giver of glad tidings and as a warner! I am not asking you-asws except about it!’
فَقَالَ مَحْشَرُ النَّاسِ كُلُّهُمْ إِلَى بَيْتِ الْمَقْدِسِ إِلَّا بُقْعَةٌ بِأَرْضِ الْجَبَلِ يُقَالُ لَهَا قُمُّ فَإِنَّهُمْ يُحَاسَبُونَ فِي حُفَرِهِمْ وَ يُحْشَرُونَ مِنْ حُفَرِهِمْ إِلَى الْجَنَّةِ
He-asws said: ‘The gathering of the people, all of them would be to Bayt Al-Maqdis, except for a spot in a mountainous land called Qum, for they would be Reckoned in their grave and would be gathered from their graves to the Paradise’.
ثُمَّ قَالَ أَهْلُ قُمَّ مَغْفُورٌ لَهُمْ
Then he-asws said: ‘The people of Qum are Forgiven for’.
قَالَ فَوَثَبَ الرَّجُلُ عَلَى رِجْلَيْهِ وَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ هَذَا خَاصَّةً لِأَهْلِ قُمَّ قَالَ نَعَمْ وَ مَنْ يَقُولُ بِمَقَالَتِهِمْ
He (the narrator) said, ‘The man leapt upon his legs and said, ‘O son-asws of Rasool-Allah-saww! This is particularly for the people of Qum?’ He-asws said: ‘Yes, and the one who says (believes) with their words (beliefs)’.
ثُمَّ قَالَ أَزِيدُكَ قَالَ نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص نَظَرْتُ إِلَى بُقْعَةٍ بِأَرْضِ الْجَبَلِ خَضْرَاءَ أَحْسَنَ لَوْناً مِنَ الزَّعْفَرَانِ وَ أَطْيَبَ رَائِحَةً مِنَ الْمِسْكِ وَ إِذَا فِيهَا شَيْخٌ بَارِكٌ عَلَى رَأْسِهِ بُرْنُسٌ
Then he-asws said: ‘Shall I-asws increase (for) you?’ He said, ‘Yes’. (He-asws said: ‘My-asws father‑asws narrated to me-asws from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘I-saww looked at a spot of a mountainous land, green, of more excellent colour than saffron, and of more aromatic breeze than the musk, and there was an old man kneeling, having a cap upon his head.
فَقُلْتُ حَبِيبِي جَبْرَئِيلُ مَا هَذِهِ الْبُقْعَةُ قَالَ فِيهَا شِيعَةُ وَصِيِّكَ عَلِيِّ بْنِ أَبِي طَالِبٍ قُلْتُ فَمَنِ الشَّيْخُ الْبَارِكُ فِيهَا قَالَ ذَلِكَ إِبْلِيسُ اللَّعِينُ عَلَيْهِ اللَّعْنَةُ
I-saww said: ‘My-saww beloved Jibraeel-as! What is this spot?’ He-as said: ‘Therein are Shias of your-saww successor-asws Ali Bin Abu Talib-asws’. I-saww said: ‘So who is the old man kneeling in it?’ He-as said: ‘That is the accursed Iblees-la, may the curse be upon him-la’.
قُلْتُ فَمَا يُرِيدُ مِنْهُمْ قَالَ يُرِيدُ أَنْ يَصُدَّهُمْ عَنْ وَلَايَةِ وَصِيِّكَ عَلِيٍّ وَ يَدْعُوَهُمْ إِلَى الْفِسْقِ وَ الْفُجُورِ
I-saww said, ‘So what does he-la want from them?’ He-as said: ‘He-la want to block them from the Wilayah of your-saww successor-asws Ali-asws and call them to the mischief and the immorality’.
فَقُلْتُ يَا جَبْرَئِيلُ اهْوِ بِنَا إِلَيْهِ فَأَهْوَى بِنَا إِلَيْهِ فِي أَسْرَعَ مِنْ بَرْقٍ خَاطِفٍ فَقُلْتُ لَهُ قُمْ يَا مَلْعُونُ فَشَارِكِ الْمُرْجِئَةَ فِي نِسَائِهِمْ وَ أَمْوَالِهِمْ لِأَنَّ أَهْلَ قُمَّ شِيعَتِي وَ شِيعَةُ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ.
I-saww said: ‘O Jibraeel-as! Swoop down with us-saww to him-la!’ He-as swooped down with us quicker than the flash of lightning. I-saww said to him-la: ‘Stand (Qum), O accursed! Participate with the Murjiites in their women, and their wealth, because the people of Qum are my-saww Shias and Shias of my-saww successor Ali-asws Bin Abu Talib-asws’’.[75]
49- وَ رَوَى مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْحَضْرَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولٍ عَنْ أَبِي مُسْلِمٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: تُرْبَةُ قُمَّ مُقَدَّسَةٌ وَ أَهْلُهَا مِنَّا وَ نَحْنُ مِنْهُمْ لَا يُرِيدُهُمْ جَبَّارٌ بِسُوءٍ إِلَّا عُجِّلَتْ عُقُوبَتُهُ مَا لَمْ يَخُونُوا إِخْوَانَهُمْ فَإِذَا فَعَلُوا ذَلِكَ سَلَّطَ اللَّهُ عَلَيْهِمْ جَبَابِرَةَ سَوْءٍ أَمَا إِنَّهُمْ أَنْصَارُ قَائِمِنَا وَ دُعَاةُ حَقِّنَا
And it is reported by Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Al-Hassan Al Hazramy, from Muhammad Bin Bahloul, from Abu Muslim Abdy,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Soil of Qum is Holy, and its people are from us-asws and we-asws are from them. No tyrant will intend them with evil except his Punishment would be hastened for as long as they do not betray their brethren. When they do that, Allah-azwj Cause a tyrant to overcome them with evil. But, they are helpers of our-asws Qaim-ajfj and callers to our-asws rights’.
ثُمَّ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ قَالَ اللَّهُمَّ اعْصِمْهُمْ مِنْ كُلِّ فِتْنَةٍ وَ نَجِّهِمْ مِنْ كُلِّ هَلَكَةٍ.
Then he-asws raised his-asws head towards the sky and said: ‘O Allah-azwj! Protect them from every Fitna and Rescue them from every destruction!’’[76]
ثم ذكر صاحب التاريخ المشاهد و القبور الواقعة في بلدة قم فقال منها قبر فاطمة بنت موسى بن جعفر ع و روي أن زيارتها تعادل الجنة.
Then he mentioned the author of ‘Tareekh Al Mashahad Wa Al Quboor’, the event in the city of Qum. He said, ‘From it is the grave of Fatima-as, the daughter-as Musa Bin Ja’far-asws’. And it is reported that visiting it equates to the Paradise.
و روى مشايخ قم أنه لما أخرج المأمون علي بن موسى الرضا ع من المدينة إلى المرو في سنة مائتين خرجت فاطمة أخته في سنة إحدى و مائتين تطلبه فلما وصلت إلى ساوه مرضت فسألت كم بيني و بين قم قالوا عشرة فراسخ فأمرت خادمها فذهب بها إلى قم و أنزلها في بيت موسى بن خزرج بن سعد.
And it is reported by the elders of Qum that when Al Mamoun brought out Ali Bin Musa Al-Reza-asws from Al Medina to Al Merv in the year two hundred, his-asws sister-as Fatima-as went out in the two hundred and one to search for him-asws. When she-as arrived to its plains, she fell sick. She-as asked: ‘How much is there between me-as and Qum?’ They said, ‘Ten Farsakhs (30 miles)’. She instructed her servant. He went with her-as to Qum and he lodged her-as in the house of Musa Bin Khazraj Bin Sa’ad’.
و الأصح أنه لما وصل الخبر إلى آل سعد اتفقوا و خرجوا إليها أن يطلبوا منها النزول في بلدة قم فخرج من بينهم موسى بن خزرج فلما وصل إليها أخذ بزمام ناقتها و جرها إلى قم و أنزلها في داره
And the more correct is that when the news reached to the family of Sa’ad they concurred and went out to her-as to see the lodging from her in the city of Qum. Musa Bin Khazraj went out from between them. When he arrived to her-as, he held a rein of her-as she-camel and pulled it to Qum and lodged her-as in his house.
فكانت فيها ستة عشر يوما ثم مضت إلى رحمة الله و رضوانه فدفنها موسى بعد التغسيل و التكفين في أرض له و هي التي الآن مدفنها و بنى على قبرها سقفا من البواري إلى أن بنت زينب بنت الجواد ع عليها قبة.
She was in it for sixteen days, then passed away to the Mercy of Allah-azwj and His-azwj Pleasure. Musa buried her-as after the washing and the enshrouding, in a land of his, and it is her burial place until now, and a roof was built upon her-as grave from Al-Bawary until Zainab Bint Al-Jawad-as build a dome upon it.
و حدثني الحسين بن علي بن الحسين بن موسى بن بابويه عن محمد بن الحسن بن أحمد بن الوليد أنه لما توفيت فاطمة رضي الله عنها و غسلوها و كفنوها ذهبوا بها إلى بابلان و وضعوها على سرداب حفروه لها
And it is narrated to me by Al-Husayn Bin Ali Bin Al-Husayn Bin Mus Bin Babuways, from Muhammad Bin Al-Hassan Bin Ahmad Bin Al Waleed, ‘When Fatima-as, may Allah-azwj be Pleased with her-as, expired, and they washed her-as and enshrouded her-as, they went with her-as to Babalan and placed her-as upon a basement they had dug out for her-as.
فاختلف آل سعد بينهم في من يدخل السرداب و يدفنها فيه فاتفقوا على خادم لهم شيخ كبير صالح يقال له قادر فلما بعثوا إليها رأوا راكبين سريعين متلثمين يأتيان من جانب الرملة فلما قربا من الجنازة نزلا و صليا عليها و دخلا السرداب و أخذا الجنازة فدفناها ثم خرجا و ركبا و ذهبا و لم يعلم أحد من هما.
The family of Sa’ad interchanged between them among the ones who entered the basement and they buried her-as in it. They concurred upon a servant of their, an aged old man, righteous, call Qadir. When they sent him to her-as they saw two masked fast riders coming from the side of Al-Ramlah. When they were near from the funeral bier, they descended and prayed Salat upon her-as and entered the basement, and took the bier and buried her-as. Then they went out, and rode, and went away, and no one knew who they were.
و المحراب الذي كانت فاطمة ع تصلي إليها موجود إلى الآن في دار موسى بن الخزرج ثم ماتت أم محمد بنت موسى بن محمد بن علي الرضا ع فدفنوها في جنب فاطمة رضي الله عنها
And the prayer niche which Fatima-as used to pray Salat to exist until now in the house of Musa Bin Al Khazraj. Then she died, mother of Muhammad, daughter-as of Musa Bin Muhammad Bin Ali Al-Reza-asws. They buried her-as in the side of Fatima-as, may Allah-azwj be Pleased with her-as.
ثم توفيت ميمونة أختها فدفنوها هناك أيضا و بنوا عليهما أيضا قبة و دفن فيها أم إسحاق جارية محمد و أم حبيب جارية محمد بن أحمد الرضا و أخت محمد بن موسى
Then Maymouna, her-as sister expired. They buried her over there as well, and they built a dome upon them both as well; and buried in it is Umm Is’haq, a maid of Muhammad, and Umm Habeeb, a maid of Muhammad Bin Ahmad Al-Reza, and sister of Muhammad son of Musa-asws’.
ثم قال و منها قبر أبي جعفر موسى بن محمد بن علي الرضا ع
Then he said, ‘And from it is the grave of Ja’far Musa Bin Muhammad son of Ali Al-Reza-asws’.
قال و هو أول من دخل من السادات الرضوية قم و كان مبرقعا دائما فأخرجه العرب من قم ثم اعتذروا منه و أدخلوه و أكرموه و اشتروا من أموالهم له دارا و مزارع و حسن حاله و اشترى من ماله أيضا قرى و مزارع
He said, ‘And he is the first one from the Razawy Sadaat to enter Qum. He was always flashy, so the Arabs expelled him from Qum. Then they apologised to him and let him enter, and honoured him, and bought a house for him from their wealth, and a farm, and his state was good, and he bought a village and a farm as well from his wealth.
فجاءت إليه أخواته زينب و أم محمد و ميمونة بنات الجواد عليه السلام ثم بريهية بنت موسى فدفن كلهن عند فاطمة رضي الله عنها و توفي موسى ليلة الأربعاء ثامن شهر ربيع الآخر من سنة ست و تسعين و مائتين
His sisters Zainab and Umm Muhammad and Maymouna, daughters of Al Jawad-asws came to him. Then Bareyhiya daughter of Musa-asws. All of them were buried with Fatima-as, may Allah-azwj be Pleased with her-as, and Musa-asws expired on the night of Wednesday the eighth of Rabbi Al-Akher of the year two hundred and ninety-six.
و دفن في الموضع المعروف أنه مدفنه و منها قبر أبي علي محمد بن أحمد بن موسى بن محمد بن علي الرضا عليه السلام توفي في سنة خمس عشرة و ثلاثمائة و دفن في مقبرة محمد بن موسى
And buried in the place, the well-known is that it is his burial place, and from it is the grave of Abu Ali Muhammad Bin Ahmad Bin Musa Bin Muhammad son of Ali Al-Reza-asws, may the greetings be upon him-asws. He died in the year three hundred and fifteen, and was buried in the grave of Muhammad son of Musa-asws’.
ثم ذكر مقابر كثير من السادات الرضوية و كثير من أولاد محمد بن جعفر الصادق ع و كثير من أحفاد علي بن جعفر و قبور كثير من السادات الحسنية و كان أكثر أهل قم من الأشعريين
Then he mentioned a lot of graves from the Razawy Sadaat, and many from the children of Muhammad son of Ja’far Al-Sadiq-asws, and many from the grandsons of Ali son of Ja’far-asws, and many graves from the Hassany Seyyids, and most of the people of Qum were from the Al-Ashareen.
وَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ اغْفِرْ لِلْأَشْعَرِيِّينَ صَغِيرِهِمْ وَ كَبِيرِهِمْ.
And Rasool-Allah-saww said: ‘O Allah-azwj! Forgive for Al Ashareen, their young ones and their old ones!’’
وَ قَالَ: الْأَشْعَرِيُّونَ مِنِّي وَ أَنَا مِنْهُمْ.
And he-saww said: ‘Al Ashareen are from me-saww and I-saww am from them’’.
وَ رُوِيَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الزُّهْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص الْأَزْدُ وَ الْأَشْعَرِيُّونَ وَ كِنْدَةُ مِنِّي لَا يَعْدِلُونَ وَ لَا يَجْبُنُونَ.
And it is reported from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Abu Al Bakhtary, from Muhammad Bin Is’haq, from Al Zuhry who said,
‘Rasool-Allah-saww said: ‘Al Azd and Al Ashareen, and Kinda are from me-saww. They will neither turn away from be cowardly’’.
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الزُّهْرِيِّ عَنْ زَيْدِ بْنِ أَسْلَمَ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِلْأَشْعَرِيِّينَ لَمَّا قَدِمُوا أَنْتُمُ الْمُهَاجِرُونَ إِلَى الْأَنْبِيَاءِ مِنْ وُلْدِ إِسْمَاعِيلَ.
And by this chain, from Abu Al Bakhtary, from Al Zuhry, from Zayd Bin Aslam who said,
‘Rasool-Allah-saww said to Al Ashareen when they arrived: ‘You are the emigrants to the Prophets-as from the children of Ismail-as’’.
ثم ذكر أخبارا كثيرة في فضائلهم ثم قال من مفاخرهم إن أول من أظهر التشيع بقم موسى بن عبد الله بن سعد الأشعري.
Then he mentioned a lot of Ahadeeth regarding their merits, then said, ‘From their priding is that the first one to manifest the Shiaism in Qum was Musa Bin Abdullah Bin Sa’ad Al Ashary’.
و منها أَنَّهُ قَالَ الرِّضَا ع لِزَكَرِيَّا بْنِ آدَمَ بْنِ عَبْدِ اللَّهِ بْنِ سَعْدٍ الْأَشْعَرِيِّ إِنَّ اللَّهَ يَدْفَعُ الْبَلَاءَ بِكَ عَنْ أَهْلِ قُمَّ كَمَا يَدْفَعُ الْبَلَاءَ عَنْ أَهْلِ بَغْدَادَ بِقَبْرِ مُوسَى بْنِ جَعْفَرٍ ع.
And from these, Al-Reza-asws said to Zakariya Bin Adam Bin Abdullah Bin Sa’ad Al Ashary: ‘Allah-azwj shall Repel the calamities away from the people of Qum due to you, just as He-azwj Repelled the calamities away from the people of Baghdad due to the grave of Musa Bin Ja’far-asws’’.
و منها أنهم وقفوا المزارع و العقارات الكثيرة على الأئمة ع و منها أنهم أول من بعث الخمس إليهم و منها أنهم ع أكرموا جماعة كثيرة منهم بالهدايا و التحف و الأكفان كأبي جرير زكريا بن إدريس و زكريا بن آدم و عيسى بن عبد الله بن سعد و غيرهم ممن يطول بذكرهم الكلام و شرفوا بعضهم بالخواتيم و الخلع و أنهم اشتروا من دعبل الخزاعي ثوب الرضا ع بألف دينار من الذهب
And from these is, they designated the farms and a lot of real estate unto the Imams-asws. And from these is that they were the first one to send the Khums to them-asws. And from these is they-asws honoured many groups from them with the gifts and the presents, and the shrouds, like Abu Jareer Zakariya Bin Idrees, and Zakariya Bin Adam, and Isa Bin Abdullah Bin Sa’ad and others from the ones, the speech would be prolonged by mentioning them, and they ennobled some of them with the rings, and the clothes, and they had bought from Deobel Al Khuzaie the cloth of Al-Reza-asws for a thousand Dinars of gold.
و منها أن الصادق عليه السلام قال لعمران بن عبد الله أظلك الله يوم لا ظل إلا ظله.
And from these is that Al-Sadiq-asws said to Imran Bin Abdullah: ‘May Allah-azwj Shade you on a day there would be no shade except His-azwj Shade’.
انتهى ما أخرجته من تاريخ قم و مؤلفه من علماء الإمامية.
End of what I have extracted from (the book) ‘Tareekh Qum’, and its compiler is from the Imamite scholars.
وَ رَوَى الْكَشِّيُّ خَبَرَ زَكَرِيَّا بْنِ آدَمَ عَنْ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ: قُلْتُ لِلرِّضَا ع إِنِّي أُرِيدُ الْخُرُوجَ عَنْ أَهْلِ بَيْتِي فَقَدْ كَثُرَ السُّفَهَاءُ فِيهِمْ فَقَالَ لَا تَفْعَلْ فَإِنَّ أَهْلَ بَيْتِكَ يُدْفَعُ عَنْهُمْ بِكَ كَمَا يُدْفَعُ عَنْ أَهْلِ بَغْدَادَ بِأَبِي الْحَسَنِ الْكَاظِمِ عَلَيْهِ السَّلَامُ.
And it is reported by Al Kashi the Hadeeth of Zakariya Bin Adam, from Muhammad Bin Qawlawiya, from Sa’ad Bin Abdullah, from Muhammad Bin Hamza, from Zakariya Bin Adam who said,
‘I said to Al-Reza-asws, ‘I want to go out from my family, for the foolish ones have become may among them’. He-asws said: ‘Do not do so, for your family members, (calamities) shall be Repelled from them due to you just as they are Repelled away from the people of Baghdad due to Abu Al-Hassan Al Kazim-asws, may the greetings be upon him-asws’’.
50- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ النَّبِيُّ ص أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ الْقُرَى تَنْفِي الْخَبَثَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ.
(The book) ‘Al Majazaat Al Nabawiya’ –
‘The Prophet-saww said: ‘I-saww have been Commanded with a town consuming the towns, negating the wickedness just as the bellows negate the filth of the iron’’.[77]
قال السيد ره فقوله أمرت بقرية تأكل القرى مجاز و المراد أن أهلها يقهرون أهل القرى فيملكون بلادهم و أموالهم فكأنهم بهذه الأحوال يأكلونهم
Note: – The Seyyid said, ‘His-saww words: ‘I-saww have been Commanded with a town consuming the towns’, is a metaphor, and the intent is that its people are subduing the people of the town, so they are owning their cities and their wealth. It is as if they, with these situations, are consuming them.
و خرج هذا القول على طريقة للعرب معروفة لأنهم يقولون أكل فلان جاره إذا عدا عليه فانتهك حرمته و اصطفى حريبته
And this word has emerged upon the well-known way of the Arabs, because they are saying, ‘So and so has consumed (eaten up) his neighbour’, when he is inimical upon him, and violates his sanctity, and chooses to battle him.
و من ذلك قوله ع في غزوة الحديبية ويح قريش أكلهم الحرب يريد أنها قد أفنت رجالهم و انتهكت أموالهم فكانت من هذا الوجه كأنها آكلة لهم
And from that are his-saww words during the military expedition of Al Hudeybiya: ‘Woe be to Quraysh! The war has consumed them!’ – intending by it that it has annihilate their men and plundered their wealth. So it became from this aspect, as if it is a food for them.
ذَكَرَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ قَالَ سَمِعْنَا عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: الْمَدِينَةُ تَنْفِي خَبَثَ الرِّجَالِ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ.
And it is mentioned by Umar Bin Abdul Aziz who said,
‘We heard from Rasool-Allah-saww having said: ‘Al-Medina negates the wickedness of the men just as the bellows negate the filth of the iron’’.
51- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنِ الْمُعَلَّى الطَّحَّانِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مَيْمُونٍ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص أَنَّهُ كَانَ إِذَا دَخَلَ عَلَيْهِ أُنَاسٌ مِنَ الْيَمَنِ قَالَ مَرْحَباً بِرَهْطِ شُعَيْبٍ وَ أَحْبَارِ مُوسَى.
The book of Ja’far Bin Muhammad Bin Shureyh, from Al Moalla Al Tahhan, from Muhammad Bin Ziyad, from Maymoun, from Ibn Abbas,
‘From the Prophet-saww: ‘When some people from Al Yemen entered to see him-saww, he-saww said: ‘Welcome to the group of Shueyb-as and monks of Musa-as’’.[78]
52- وَ عَنْهُ قَالَ سَمِعْتُ قَيْسَ بْنَ الرَّبِيعِ يَرْفَعُهُ إِلَى النَّبِيِّ ص قَالَ: حَضْرَمَوْتُ خَيْرٌ مِنَ الْحَارِثِيِّينَ.
And from him, he said, ‘I heard Qays Bin Al Rabie raising it to,
‘The Prophet-saww having said: ‘Hazramaut is better than Al-Harisiyeyn’’.[79]
53- مَجَالِسُ الشَّيْخِ، عَنْ أَحْمَدَ بْنِ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَلَّمْنَا عَلَيْهِ وَ جَلَسْنَا بَيْنَ يَدَيْهِ فَسَأَلَنَا مَنْ أَنْتُمْ قُلْنَا مِنْ أَهْلِ الْكُوفَةِ
(The book) ‘Majaalis’ of the Sheykh – From Ahmad Bin Abdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al-Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Abdullah Bin Al Waleed who said,
‘We entered to see Abu Abdullah-asws. We greeted unto him-asws and sat down in front of him-asws. He-asws asked us: ‘Who are you all?’ We said, ‘From the people of Al-Kufa’.
فَقَالَ أَمَا إِنَّهُ لَيْسَ مِنْ بَلَدٍ مِنَ الْبُلْدَانِ أَكْثَرَ مُحِبّاً لَنَا مِنْ أَهْلِ الْكُوفَةِ ثُمَّ هَذِهِ الْعِصَابَةُ خَاصَّةً إِنَّ اللَّهَ هَدَاكُمْ لِأَمْرٍ جَهِلَهُ النَّاسُ أَحْبَبْتُمُونَا وَ أَبْغَضَنَا النَّاسُ وَ صَدَّقْتُمُونَا وَ كَذَّبَنَا النَّاسُ وَ اتَّبَعْتُمُونَا وَ خَالَفَنَا النَّاسُ فَجَعَلَ اللَّهُ مَحْيَاكُمْ مَحْيَانَا وَ مَمَاتَكُمْ مَمَاتَنَا الْخَبَرَ.
He-asws said: ‘But surely, there isn’t any city from the cities with more people loving us-asws than the people of Al-Kufa are. Then this group especially. Allah-azwj has Guided you to a matter the people are ignorant of. You answered us-asws and the people are hating us-asws, and you ratified us-asws and the people are belying us-asws, and you followed us-asws and the people opposed us-asws. So Allah-azwj will Make your lives to be (like) our-asws lived and your deaths to be (like) our deaths’ – the Hadeeth’’.[80]
54- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْغَضَائِرِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ الْحِمْيَرِيِّ عَنِ الطَّيَالِسِيِّ عَنْ زُرَيْقٍ الْخُلْقَانِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع يَوْماً إِذْ دَخَلَ عَلَيْهِ رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ مِنْ أَصْحَابِنَا فَقَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ أَ تَعْرِفُهُمَا قُلْتُ نَعَمْ هُمَا مِنْ مَوَالِيكَ فَقَالَ نَعَمْ وَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ أَجِلَّةَ مَوَالِيَّ بِالْعِرَاقِ الْخَبَرَ.
(The book) ‘Majaalis’ of the Sheykh – From Al-Husayn Bin Ubeydullah Al Gazairy, from Al Talukbari, from Muhammad Bin Hammam, from Abdullah Al Himeyri, from Al Tayalisy, from Zureyq Al Khulqany who said,
‘I was in the presence of Abu Abdullah-asws one day when two men from the people of Al-Kufa, from our companions, entered to see him-asws. Abu Abdullah-asws, may the greetings be upon him-asws, said: ‘Do you recognise these two?’ I said, ‘Yes, they are from your-asws friends’. He-asws said: ‘Yes, and the Praise is for Allah-azwj Who Made most of my-asws friends to be in Al Iraq’ – the Hadeeth’’.[81]
55- أَقُولُ وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَاعِيِّ رَحِمَهُ اللَّهُ قَالَالشَّيْخُ مُحَمَّدُ بْنُ مَكِّيٍّ قَدَّسَ اللَّهُ رُوحَهُ وَجَدَ بِخَطِّ جَمَالِ الدِّينِ ابْنِ الْمُطَهَّرِ وَجَدْتُ بِخَطِّ وَالِدِي ره قَالَ وَجَدْتُ رُقْعَةً عَلَيْهَا مَكْتُوبٌ بِخَطٍّ عَتِيقٍ مَا صُورَتُهُ
I (Majlisi) am saying, ‘I found in the handwriting of the Sheykh Muhammad Bin Ali Al Jubaie, may Allah-azwj have Mercy on him, ‘The Sheykh Muhammad Bin Makky, may Allah-azwj Sanctify his soul, said, ‘I found in the handwriting of Jamal Al-Deen Ibn Al-Mutahhar, ‘I found in the handwriting of my father who said, ‘I found a note written upon it in the handwriting of Ateeq what its outline is: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا مَا أَخْبَرَنَا بِهِ الشَّيْخُ الْأَجَلُّ الْعَالِمُ عِزُّ الدِّينِ أَبُو الْمَكَارِمِ حَمْزَةُ بْنُ عَلِيِّ بْنِ زُهْرَةَ الْحُسَيْنِيُّ الْحَلَبِيُّ إِمْلَاءً مِنْ لَفْظِهِ عِنْدَ نُزُولِهِ بِالْحِلَّةِ السَّيْفِيَّةِ وَ قَدْ وَرَدَهَا حَاجّاً سَنَةَ أَرْبَعٍ وَ سَبْعِينَ وَ خَمْسِمِائَةٍ وَ رَأَيْتُهُ يَلْتَفِتُ يَمْنَةً وَ يَسْرَةً فَسَأَلْتُهُ عَنْ سَبَبِ ذَلِكَ
In the Name of Allah-azwj the Beneficent the Merciful. This is what has been informed to us by the majestic Sheykh, the scholar, honour of the religion, Abu Al Makarim Hamza Bin Ali Bin Zuhra Al-Hassany Al-Halby, dictated from his wording during his descent at Al-Hilla Al-Sayfiya, , and a need had been referred to him in the year five hundred and seventy-four, and I saw him turning right and left. I asked him about the cause of that.
قَالَ إِنَّنِي لَأَعْلَمُ أَنَّ لِمَدِينَتِكُمْ هَذِهِ فَضْلًا جَزِيلًا قُلْتُ وَ مَا هُوَ قَالَ أَخْبَرَنِي أَبِي عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ:
He said, ‘I know that this city of yours is with plenty of merits’. I said, ‘And what is it?’ He said, ‘My father informed me from his father, from Ja’far Bin Muhammad Bin Qawlawiya, from Al-Kulayni who said, ‘It is narrated to me by Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Hamza Al Sumali, from Al-Asbagh Bin Nubata who said,
صَحِبْتُ مَوْلَايَ أَمِيرَ الْمُؤْمِنِينَ ع عِنْدَ وُرُودِهِ إِلَى صِفِّينَ وَ قَدْ وَقَفَ عَلَى تَلٍّ عَرِيرٍ ثُمَّ أَوْمَأَ إِلَى أَجَمَةٍ مَا بَيْنَ بَابِلَ وَ التَّلِّ وَ قَالَ مَدِينَةٌ وَ أَيُّ مَدِينَةٍ فَقُلْتُ لَهُ يَا مَوْلَايَ أَرَاكَ تَذْكُرُ مَدِينَةً أَ كَانَ هَاهُنَا مَدِينَةٌ وَ انْمَحَتْ آثَارُهَا
‘I accompanied my Master-asws Amir Al-Momineen-asws during his arrival to Siffeen, and he stood upon a hill Areyr, then gestured to a thicket what was between Babel and Al-Tall and said: ‘A city! And which city?’ I said to him-asws, ‘O my Master-asws! I see you mentioned a city. Was there a city over here, and its traces have been obliterated (now)?’
فَقَالَ لَا وَ لَكِنْ سَتَكُونُ مَدِينَةٌ يُقَالُ لَهَا الْحِلَّةُ السَّيْفِيَّةُ يَمْدُنُهَا رَجُلٌ مِنْ بَنِي أَسَدٍ يَظْهَرُ بِهَا قَوْمٌ أَخْيَارٌ لَوْ أَقْسَمَ أَحَدُهُمْ عَلَى اللَّهِ لَأَبَرَّ قَسَمَهُ.
He-asws said: ‘No! But there shall be a city called Al-Hilla Al-Sayfiya, urbanised by a man from the clan of Asad. A group of good ones shall appear in it. If one of them were to swear upon Allah-azwj, He-azwj would fulfil his swear!’’[82]
56- وَ وَجَدْتُ أَيْضاً بِخَطِّ الشَّيْخِ الْمُتَقَدِّمِ نَقْلًا مِنْ خَطِّ الشَّهِيدِ قُدِّسَ سِرُّهُ قَالَ الرَّاوَنْدِيُّ قَالَ الْبَاقِرُ ع إِنَّ اللَّهَ وَضَعَ تَحْتَ الْعَرْشِ أَرْبَعَةَ أَسَاطِينَ وَ سَمَّاهُ الضُّرَاحَ ثُمَّ بَعَثَ مَلَائِكَةً فَأَمَرَهُمْ بِبِنَاءِ بَيْتٍ فِي الْأَرْضِ بِمِثَالِهِ وَ قَدْرِهِ فَلَمَّا كَانَ الطُّوفَانُ رُفِعَ فَكَانَتِ الْأَنْبِيَاءُ يَحُجُّونَهُ وَ لَا يَعْلَمُونَ مَكَانَهُ حَتَّى بَوَّأَهُ اللَّهُ لِإِبْرَاهِيمَ فَأَعْلَمَهُ مَكَانَهُ فَبَنَاهُ مِنْ خَمْسَةِ أَجْبُلٍ مِنْ حِرَاءَ وَ ثَبِيرٍ وَ لُبْنَانٍ وَ جَبَلِ الطُّورِ وَ جَبَلِ الْخَمَرِ.
And I found as well in the handwriting of the aforementioned Sheykh, a copy from the handwriting of the martyr, may Allah-azwj Sanctify his soul, ‘Al Rawandy said,
‘Al-Baqir-asws said: ‘Allah-azwj Placed four pillars beneath the Throne and Named is as Al-Zurah. Then He-azwj Dispatched Angels and Commanded them with building a house in the earth similar to it and its measurement. When it was the flood of Noah-as, the Prophets-as used to perform its Hajj and they were not knowing of its place until Allah-azwj Made it for Ibrahim-as. So he-as knew of its place and built it from five mountains – from Hira, and Subeyr, and Lubnan, and Jabal Al-Toor, and Jabal Al-Khamr’’.[83]
57- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَوَى الشَّرِيفُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ عَنْ عَلِيِّ بْنِ عُثْمَانَ الْأَشَجِّ الْمَعْرُوفِ بِأَبِي الدُّنْيَا قَالَ حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ أَهْلَ الْيَمَنِ فَقَدْ أَحَبَّنِي وَ مَنْ أَبْغَضَهُمْ فَقَدْ أَبْغَضَنِي.
(The book) ‘Kanz’ of Al Karajaky who said, ‘It is reported by the nobleman Abu Muhammad Al-Hassan Bin Muhammad Al-Husayni, from Ali Bin Usman Al Ashajja, well-known as Abu Al Dunya who said,
‘It is narrated to me by Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘One who loves the people of Al-Yemen, so he has loved me-saww, and one who hates them so he has hated me-saww’’.[84]
58- شَرْحُ النَّهْجِ لِابْنِ مِيثَمٍ، قَالَ: لَمَّا فَرَغَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ حَرْبِ الْجَمَلِ خَطَبَ النَّاسَ بِالْبَصْرَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ يَا أَهْلَ الْبَصْرَةِ يَا أَهْلَ الْمُؤْتَفِكَةِ ائْتَفَكَتْ بِأَهْلِهَا ثَلَاثاً وَ عَلَى اللَّهِ تَمَامُ الرَّابِعَةِ
(The book) ‘Sharh Al Nahj’ of Ibn Meesam, said,
‘When Amir Al-Momineen-asws was free from the battle of Al-Jamal, he-asws addressed the people at Al-Basra. He-asws praised Allah-azwj and extolled upon Hi-azwj and sent Salawaat unto the Prophet-saww, then said: ‘O people of Al-Basra! Of people of destructive (city) having destroyed its people thrice, and upon Allah-azwj is to complete the fourth!
يَا جُنْدَ الْمَرْأَةِ وَ أَعْوَانَ الْبَهِيمَةِ رَغَا فَأَجَبْتُمْ وَ عَقَرَ فَانْهَزَمْتُمْ أَخْلَاقُكُمْ دِقَاقٌ وَ دِينُكُمْ نِفَاقٌ وَ مَاؤُكُمْ زُعَاقٌ بِلَادُكُمْ أَنْتَنُ بِلَادِ اللَّهِ تُرْبَةً وَ أَبْعَدُهَا مِنَ السَّمَاءِ بِهَا تِسْعَةُ أَعْشَارِ الشَّرِّ الْمُحْتَبَسُ فِيهَا بِذَنْبِهِ وَ الْخَارِجُ مِنْهَا بِعَفْوِ اللَّهِ
O army of the woman (Ayesha) and supporters of the frothing animals! You answered and stumbled, and were defeated. Your manners are dust, and your religion is hypocrisy, and your water is salty, your city is of the stinkiest of the cities of Allah-azwj in soil, and their remotest from the sky. Nine-tenths of the evil is contained in it due to its sins, and the one exiting from it would be by the Pardon of Allah-azwj!
كَأَنِّي أَنْظُرُ إِلَى قَرْيَتِكُمْ هَذِهِ وَ قَدْ طَبَّقَهَا الْمَاءُ حَتَّى مَا يُرَى مِنْهَا إِلَّا شُرَفُ الْمَسْجِدِ كَأَنَّهُ جُؤْجُؤُ طَيْرٍ فِي لُجَّةِ بَحْرٍ
It is as if I am looking at this town of yours, and water has layered (flooded) it to the extent that nothing is seen from it except the terrace of the Masjid. It is as if it is a head of a bird in the depths of the sea!’
وَ سَاقَ إِلَى قَوْلِهِ إِذَا هُمْ رَأَوُا الْبَصْرَةَ قَدْ تَحَوَّلَتْ أَخْصَاصُهَا دُوراً وَ آجَامُهَا قُصُوراً فَالْهَرَبَ الْهَرَبَ فَإِنَّهُ لَا بَصْرَةَ لَكُمْ يَوْمَئِذٍ
And he-asws continued up to his-asws words: ‘When they see Al-Basra to have transformed its pebbles into houses, and its crowds are in the castles, then the fleeing, the fleeing, for there would be no insight for you on that day!’
ثُمَّ الْتَفَتَ عَنْ يَمِينِهِ فَقَالَ كَمْ بَيْنَكُمْ وَ بَيْنَ الْأُبُلَّةِ فَقَالَ لَهُ الْمُنْذِرُ بْنُ الْجَارُودِ فِدَاكَ أَبِي وَ أُمِّي أَرْبَعَةُ فَرَاسِخَ
Then he-asws turned away from his-asws right. He-asws said: ‘How much is there between you and Al-Ubulah?’ Al-Munzir Bin Al-Jaroud said to him-asws, ‘May my father and my mother be sacrificed for you-asws! Four Farsakhs’.
قَالَ لَهُ صَدَقْتَ فَوَ الَّذِي بَعَثَ مُحَمَّداً ص وَ أَكْرَمَهُ بِالنُّبُوَّةِ وَ خَصَّهُ بِالرِّسَالَةِ وَ عَجَّلَ بِرُوحِهِ إِلَى الْجَنَّةِ لَقَدْ سَمِعْتُ مِنْهُ كَمَا تَسْمَعُونَ مِنِّي
He-asws said to him: ‘You speak the truth! By the One-azwj Who Sent Muhammad-saww and Honoured him-saww with the Prophet-hood and Specialised him-saww with the Message, and Hastened his-saww soul to the Paradise! I-asws have heard from him-saww like what you are hearing from me-asws!
أَنْ قَالَ يَا عَلِيُّ هَلْ عَلِمْتَ أَنَّ بَيْنَ الَّتِي تُسَمَّى الْبَصْرَةُ وَ الَّتِي تُسَمَّى الْأُبُلَّةُ أَرْبَعَةُ فَرَاسِخَ وَ سَيَكُونُ فِي الَّتِي تُسَمَّى الْأُبُلَّةُ مَوْضِعُ أَصْحَابِ الْعُشُورِ يُقْتَلُ فِي ذَلِكَ الْمَوْضِعِ مِنْ أُمَّتِي سَبْعُونَ أَلْفَ شَهِيدٍ هُمْ يَوْمَئِذٍ بِمَنْزِلَةِ شُهَدَاءِ بَدْرٍ
He-saww had said: ‘O Ali-asws! Know that between that which is named as Al-Basra and what which is named as Al-Ubulah, there are four Farsakhs, and there shall be happening in that which is named as Al-Ubulah, a place of the companions of Al-Ushour. Seventy thousand from my-saww community would be killed in that place. On that day they would be at the status of the martyrs of Badr!’’
فَقَالَ لَهُ الْمُنْذِرُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَنْ يَقْتُلُهُمْ فِدَاكَ أَبِي وَ أُمِّي
Al-Munzir said to him-asws, ‘O Amir Al-Momineen-asws! And who will kill them? May my father and my mother be sacrificed for you-asws!’
قَالَ يَقْتُلُهُمْ إِخْوَانٌ وَ هُمْ جِيلٌ كَأَنَّهُمُ الشَّيَاطِينُ سُودٌ أَلْوَانُهُمْ مُنْتِنَةٌ أَرْوَاحُهُمْ شَدِيدٌ كَلَبُهُمْ قَلِيلٌ سَلَبُهُمْ طُوبَى لِمَنْ قَتَلُوهُ يَنْفِرُ لِجِهَادِهِمْ فِي ذَلِكَ الزَّمَانِ قَوْمٌ هُمْ أَذِلَّةٌ عِنْدَ الْمُتَكَبِّرِينَ مِنْ أَهْلِ ذَلِكَ الزَّمَانِ مَجْهُولُونَ فِي الْأَرْضِ مَعْرُوفُونَ فِي السَّمَاءِ تَبْكِي السَّمَاءُ عَلَيْهِمْ وَ سُكَّانُهَا وَ الْأَرْضُ وَ سُكَّانُهَا
He-asws said: ‘Brothers would kill them, and they would be a generation as if they are the Satans-la. Black would be their colour, stinky would be their smells. Severe as dogs, little would be their plunder. Beatitude is for the one who kill him. During that time a people would mobilise for fighting them. Then would be disgraced in the view of the arrogant ones from the people of that time, unknown in the earth, well known in the sky. There shall cry upon them, the sky and its dwellers, and the earth and its dwellers!’
ثُمَّ هَمَلَتْ عَيْنَاهُ بِالْبُكَاءِ ثُمَّ قَالَ وَيْحَكَ يَا بَصْرَةُ مِنْ جَيْشٍ لَا رَهَجَ لَهُ وَ لَا حِسَّ
Then his-asws eyes filled up with the weeping, then he-asws said: ‘Woe (Weyh) be to you, O Basrah, from an army neither having any dust for it nor any hiss (sound)!’
فَقَالَ لَهُ الْمُنْذِرُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا الَّذِي يُصِيبُهُمْ مِنْ قَبْلِ الْغَرَقِ مِمَّا ذَكَرْتَ وَ مَا الْوَيْحُ
Al-Munzir said to him-asws, ‘O Amir Al-Momineen-asws! And what is that which would afflict them from before the drowning, from what you-asws mentioned, and what is the woe (Weyh)?’
فَقَالَ هُمَا بَابَانِ فَالْوَيْحُ بَابُ رَحْمَةٍ وَ الْوَيْلُ بَابُ عَذَابٍ يَا ابْنَ الْجَارُودِ نَعَمْ تَارَاتٌ عَظِيمَةٌ مِنْهَا عُصْبَةٌ يَقْتُلُ بَعْضُهَا بَعْضاً وَ مِنْهَا فِتْنَةٌ يَكُونُ بِهَا إِخْرَابُ مَنَازِلَ وَ خَرَابُ دِيَارٍ وَ انْتِهَاكُ أَمْوَالٍ وَ سِبَاءُ نِسَاءٍ يُذْبَحْنَ ذَبْحاً
He-asws said: ‘These are two doors. The woe (Weyh) is a door of Mercy, and the doom (Al-Weyl) is a door of Punishment, O Ibn Al-Jaroud! Sometimes there is mightiness from it, parties killing each other, and from it is Fitna happening at it – ruination of the dwellings, and ruination of the houses, and plundering of the wealth, and making captive of the women, slaughtering with a slaughter.
يَا وَيْلُ أَمْرُهُنَّ حَدِيثٌ عَجِيبٌ وَ مِنْهَا أَنْ يَسْتَحِلَّ بِهَا الدَّجَّالُ الْأَكْبَرُ الْأَعْوَرُ الْمَمْسُوحُ الْعَيْنُ الْيُمْنَى وَ الْأُخْرَى كَأَنَّهَا مَمْزُوجَةٌ بِالدَّمِ لَكَأَنَّهَا فِي الْحُمْرَةِ عَلَقَةٌ نَاتِئُ الْحَدَقَةِ كَهَيْئَةِ حَبَّةِ الْعِنَبِ الطَّافِيَةِ عَلَى الْمَاءِ
O doom! Their affair is a strange narration. And from it is that Al-Dajjal-la the great, the one-eyed, the swabbed of the right eye would be released at it, and the other it is as if it is mixed with the blood. It is as if in the redness there is a clot protruding from the pupil as if it is a seed of the grape floating upon the water.
فَيَتَّبِعُهُ مِنْ أَهْلِهَا عِدَّةُ مَنْ قُتِلَ بِالْأُبُلَّةِ مِنَ الشُّهَدَاءِ أَنَاجِيلُهُمْ فِي صُدُورِهِمْ يُقْتَلُ مَنْ يُقْتَلُ وَ يَهْرُبُ مَنْ يَهْرُبُ ثُمَّ رَجْفٌ ثُمَّ قَذْفٌ ثُمَّ خَسْفٌ ثُمَّ مَسْخٌ ثُمَّ الْجُوعُ الْأَغْبَرُ ثُمَّ الْمَوْتُ الْأَحْمَرُ وَ هُوَ الْغَرَقُ
There shall follow him-la from its people, a number of the ones who were killed at Al-Ubulah, from the martyrs. Their Evangels would be in their chests. He will be killed, the one who is killed, and he will flee, the one who flees. Then there would be tremors, then submergence, then morphing, then the dusty hunger, then the red death, and it is the drowning.
يَا مُنْذِرُ إِنَّ لِلْبَصْرَةِ ثَلَاثَةَ أَسْمَاءٍ سِوَى الْبَصْرَةِ فِي الزُّبُرِ الْأَوَّلِ لَا يَعْلَمُهَا إِلَّا الْعُلَمَاءُ مِنْهَا الْخَرِيبَةُ وَ مِنْهَا تَدْمُرُ وَ مِنْهَا الْمُؤْتَفِكَةُ
O Munzir! For Al-Basra there are three names besides Al-Basra in the books. The first, no one knows it except the scholars. From it is Al-Khareeba, and from it is Tadmur, and from it is Al-Mowtafakah’.
وَ سَاقَ إِلَى أَنْ قَالَ يَا أَهْلَ الْبَصْرَةِ إِنَّ اللَّهَ لَمْ يَجْعَلْ لِأَحَدٍ مِنْ أَمْصَارِ الْمُسْلِمِينَ خُطَّةَ شَرَفٍ وَ لَا كَرَمٍ إِلَّا وَ قَدْ جَعَلَ فِيكُمْ أَفْضَلَ ذَلِكَ وَ زَادَكُمْ مِنْ فَضْلِهِ بِمَنِّهِ مَا لَيْسَ لَهُمْ
And he-asws continued the Hadeeth up to he-asws said: ‘O people of Al-Basra! Allah-azwj did not Make for anyone from the Muslim cities, neither a noble scheme nor honourable, except and He-azwj has Made among you all the superior of that, and Increased for you of His-azwj Grace by His-azwj Conferment what isn’t for them.
أَنْتُمْ أَقُومُ النَّاسِ قِبْلَةً قِبْلَتُكُمْ عَلَى الْمَقَامِ حَيْثُ يَقُومُ الْإِمَامُ بِ مَكَّةَ وَ قَارِئُكُمْ أَقْرَأُ النَّاسِ وَ زَاهِدُكُمْ أَزْهَدُ النَّاسِ وَ عَابِدُكُمْ أَعْبَدُ النَّاسِ وَ تَاجِرُكُمْ أَتْجَرُ النَّاسِ وَ أَصْدَقُهُمْ فِي تِجَارَتِهِ وَ مُتَصَدِّقُكُمْ أَكْرَمُ النَّاسِ صَدَقَةً وَ غَنِيُّكُمْ أَشَدُّ النَّاسِ بَذْلًا وَ تَوَاضُعاً
You are the straightest of the people of Qiblah. Your Qiblah is upon the place where the Imam-asws stands with at Makkah, and your readers are the most well-read of the people, and your ascetic ones are the most ascetic of the people, and your worshippers and the most worshipping of the people, and your traders are the most trading of the people and their most truthful in trading, and your truthful ones are the most honourable of the people in the truthfulness, and your rich ones are the most intense of spending of the people and humble.
وَ شَرِيفُكُمْ أَحْسَنُ النَّاسِ خُلُقاً وَ أَنْتُمْ أَكْثَرُ النَّاسِ جِوَاراً وَ أَقَلُّهُمْ تَكَلُّفاً لِمَا لَا يَعْنِيهِ وَ أَحْرَصُهُمْ عَلَى الصَّلَاةِ فِي جَمَاعَةٍ ثَمَرَتُكُمْ أَكْثَرُ الثِّمَارِ وَ أَمْوَالُكُمْ أَكْثَرُ الْأَمْوَالِ وَ صِغَارُكُمْ أَكْيَسُ الْأَوْلَادِ وَ نِسَاؤُكُمْ أَمْنَعُ النِّسَاءِ وَ أَحْسَنُهُنَّ تَبَعُّلًا
And your noble ones are the most excellent of the people in manners, and you are a lot of the people as neighbours, and least of them in encumberment to what is of no concern, and their most eager of them to the Salat in congregation. Your fruits are the most plentiful of the fruits, and your wealth is the most abundant of the wealth, and your young ones are the cleverest of the children, and your womenfolk are the most deserving of the women and their best with husbands.
سَخَّرَ لَكُمُ الْمَاءَ يَغْدُو عَلَيْكُمْ وَ يَرُوحُ صَلَاحاً لِمَعَاشِكُمْ وَ الْبَحْرَ سَبَباً لِكَثْرَةِ أَمْوَالِكُمْ فَلَوْ صَبَرْتُمْ وَ اسْتَقَمْتُمْ لَكَانَتْ شَجَرَةُ طُوبَى لَكُمْ مَقِيلًا وَ ظِلًّا ظَلِيلًا غَيْرَ أَنَّ حُكْمَ اللَّهِ مَاضٍ وَ قَضَاءَهُ نَافِذٌ لا مُعَقِّبَ لِحُكْمِهِ وَ هُوَ سَرِيعُ الْحِسابِ
The water has been Subdued for you, coming to you and going in the interests of your livelihoods, and the ocean is a cause for the plentifulness of your wealth. If you were to be patient, the tree of Tooba would be facing to you all and dense shade [4:57], apart from that the Judgment of Allah-azwj would be accomplished and His-azwj Decree would be implemented. there is no Postponement of His Judgment, and He is Swift in Reckoning [13:41].
يَقُولُ اللَّهُ وَ إِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوها قَبْلَ يَوْمِ الْقِيامَةِ أَوْ مُعَذِّبُوها عَذاباً شَدِيداً كانَ ذلِكَ فِي الْكِتابِ مَسْطُوراً
Allah-azwj Says: And there is no town except We will Destroy it before the Day of Judgment or Punish it with a severe Punishment. That was in the Veiled Book [17:58]’.
ثُمَّ سَاقَ الْخُطْبَةَ إِلَى قَوْلِهِ إِنَّ رَسُولَ اللَّهِ ص قَالَ لِي يَوْماً وَ لَيْسَ مَعَهُ غَيْرِي إِنَّ جَبْرَئِيلَ الرُّوحَ الْأَمِينَ حَمَلَنِي عَلَى مَنْكِبِهِ الْأَيْمَنِ حَتَّى أَرَانِيَ الْأَرْضَ وَ مَنْ عَلَيْهَا وَ أَعْطَانِي أَقَالِيدَهَا وَ عَلَّمَنِي مَا فِيهَا وَ مَا قَدْ كَانَ عَلَى ظَهْرِهَا وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ وَ لَمْ يَكْبُرْ ذَلِكَ عَلَيَّ كَمَا لَمْ يَكْبُرْ عَلَى أَبِي آدَمَ عَلَّمَهُ الْأَسْمَاءَ كُلَّهَا وَ لَمْ تَعْلَمْهَا الْمَلَائِكَةُ الْمُقَرَّبُونَ
Then he-asws continued the Hadeeth up to his-asws words: ‘Rasool-Allah-saww said to me-asws one day, and there wasn’t anyone with him-saww apart from me-asws: ‘Jibraeel-as, the trustworthy spirit, carried me-saww upon his-as right shoulder until he-as showed me-saww the earth and the ones upon it, and gave me-as their collars (reins) and taught me-saww whatever is in it, and what had happened upon its surface, and what would be happening up to the Day of Qiyamah, and that was not grievous upon me-as just as it was not grievous upon my‑saww father-as Adam-as. He-as was Taught the names, all of them and the Angels of Proximity had not been taught these.
وَ إِنِّي رَأَيْتُ بُقْعَةً عَلَى شَاطِئِ الْبَحْرِ تُسَمَّى الْبَصْرَةَ فَإِذَا هِيَ أَبْعَدُ الْأَرْضِ مِنَ السَّمَاءِ وَ أَقْرَبُهَا مِنَ الْمَاءِ وَ إِنَّهَا لَأَسْرَعُ الْأَرْضِ خَرَاباً وَ أَخْشَنُهَا تُرَاباً وَ أَشَدُّهَا عَذَاباً وَ لَقَدْ خُسِفَ بِهَا فِي الْقُرُونِ الْخَالِيَةِ مِرَاراً
And I-saww saw a spot on the shore of the sea, named as Al-Basrah. There, it is the remotest of the lands from the sky, and nearest of them from the water, and it is the quickest of the lands in ruination, and of the coarsest in soil, and their severest in Punishment, and there have been submergences among the past generations repeatedly.
وَ لَيَأْتِيَنَّ عَلَيْهَا زَمَانٌ وَ إِنَّ لَكُمْ يَا أَهْلَ الْبَصْرَةِ وَ مَا حَوْلَكُمْ مِنَ الْقُرَى مِنَ الْمَاءِ لَيَوْماً عَظِيماً بَلَاؤُهُ وَ إِنِّي لَأَعْلَمُ مَوْضِعَ مُنْفَجَرِهِ مِنْ قَرْيَتِكُمْ هَذِهِ ثُمَّ أُمُورٌ قَبْلَ ذَلِكَ تَدْهَمُكُمْ عَظِيمَةٌ أُخْفِيَتْ عَنْكُمْ وَ عَلِمْنَاهَا فَمَنْ خَرَجَ عَنْهَا عِنْدَ دُنُوِّ غَرْقِهَا فَبِرَحْمَةٍ مِنَ اللَّهِ سَبَقَتْ لَهُ وَ مَنْ بَقِيَ فِيهَا غَيْرَ مُرَابِطٍ بِهَا فَبِذَنْبِهِ وَ مَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ.
And there shall be coming upon it a time, and to you all, O people of Al-Basra, and what is around you from the towns from the water, for a day of mighty calamity, and I-asws know the place of its bursting from this town of yours! Then there would be matters before that of mighty attack. It is hidden from you all and we-asws know it. The one who exits from it during the approach of its drowning, it would be by a Mercy from Allah-azwj having preceded to him, and the one who remain in it, unrelated with it, it would be due to his sins, and Allah-azwj is not the least unjust to the servants!’’[85]
59 أَقُولُ وَ رَوَى الْقَاضِي نُورُ اللَّهِ التُّسْتَرِيُّ قَدَّسَ اللَّهُ رُوحَهُ فِي كِتَابِ مَجَالِسِ الْمُؤْمِنِينَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّ لِلَّهِ حَرَماً وَ هُوَ مَكَّةُ أَلَا إِنَّ لِرَسُولِ اللَّهِ حَرَماً وَ هُوَ الْمَدِينَةُ أَلَا وَ إِنَّ لِأَمِيرِ الْمُؤْمِنِينَ حَرَماً وَ هُوَ الْكُوفَةُ
I (Majlisi) am saying,
‘And it is reported by the judge Nurullah Al-Shustary, may Allah-azwj Sanctify his soul, in the book ‘Majalis Al-Momineen’, from Al-Sadiq-asws having said: ‘For Allah-azwj there is a Sanctuary, and it is Makkah. Indeed! For Rasool-Allah-saww there is a sanctuary, and it is Al-Medina. Indeed! And for Amir Al-Momineen-asws there is a sanctuary and it is Al-Kufa.
أَلَا وَ إِنَّ قُمَّ الْكُوفَةُ الصَّغِيرَةُ أَلَا إِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ ثَلَاثَةٌ مِنْهَا إِلَى قُمَّ تُقْبَضُ فِيهَا امْرَأَةٌ مِنْ وُلْدِي اسْمُهَا فَاطِمَةُ بِنْتُ مُوسَى وَ تُدْخَلُ بِشَفَاعَتِهَا شِيعَتِي الْجَنَّةَ بِأَجْمَعِهِمْ.
Indeed! And Qum is the small Al-Kufa. Indeed! There are eight doors for the Paradise. Three of these are to Qum. A lady from my-saww children would pass away in it. Her-as name is Fatima-as daughter-as of Musa-asws, and due to her-as intercession, my-asws Shias would enter the Paradise in their entirety’’.[86]
60- وَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنِ الرِّضَا ع قَالَ: يَا سَعْدُ مَنْ زَارَهَا فَلَهُ الْجَنَّةُ.
And from Sa’ad Bin Sa’ad,
‘From Al-Reza-asws having said: ‘O Sa’ad! One who visits her-as (grave), for him is the Paradise’’.[87]
61- وَ عَنْهُ ع قَالَ: إِذَا عَمَّتِ الْبُلْدَانَ الْفِتَنَ وَ الْبَلَايَا فَعَلَيْكُمْ بِ قُمَّ وَ حَوَالَيْهَا وَ نَوَاحِيهَا فَإِنَّ الْبَلَايَا مَدْفُوعٌ عَنْهَا.
And from him-asws having said: ‘When the Fitna and the calamities are widespread in the cities, upon you all is to be in Qum and its surrounding and its areas, for the calamities are Repelled away from it’’.[88]
62- وَ عَنِ الرِّضَا ع قَالَ: لِلْجَنَّةِ ثَمَانِيَةُ أَبْوَابٍ فَثَلَاثَةٌ مِنْهَا لِأَهْلِ قُمَّ فَطُوبَى لَهُمْ ثُمَّ طُوبَى لَهُمْ.
And from Al-Reza-asws having said: ‘For the Paradise, there are eight doors. Three of these are for the people of Qum. So beatitude is for them! Then beatitude is for them!’’[89]
63- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: صَلَوَاتُ اللَّهِ عَلَى أَهْلِ قُمَّ وَ رَحْمَةُ اللَّهِ عَلَى أَهْلِ قُمَّ سَقَى اللَّهُ بِلَادَهُمُ الْغَيْثَ إِلَى آخِرِ مَا مَرَّ عَنِ الصَّادِقِ ع.
And from Amir Al-Momineen-asws having said: ‘May the Salawaat of Allah-azwj be upon the people of Qum, and Mercy of Allah-azwj be upon the people of Qum! Allah-azwj will Quench their city the rain’ – up to the end of what has passed from Al-Sadiq-asws’’.[90]
64- وَ أَقُولُ رَوَى الشَّيْخُ الْأَجَلُّ عَبْدُ الْجَلِيلِ الرَّازِيُّ فِي كِتَابِ الْقَصَصِ بِإِسْنَادِهِ عَنِ النَّبِيِّ ص قَالَ: لَمَّا عُرِجَ بِي إِلَى السَّمَاءِ مَرَرْتُ بِأَرْضٍ بَيْضَاءَ كَافُورِيَّةٍ شَمِمْتُ بِهَا رَائِحَةً طَيِّبَةً فَقُلْتُ يَا جَبْرَئِيلُ مَا هَذِهِ الْبُقْعَةُ قَالَ يُقَالُ لَهَا آبَةُ عُرِضَتْ عَلَيْهَا رِسَالَتُكَ وَ وَلَايَةُ ذُرِّيَّتِكَ فَقَبِلَتْ وَ إِنَّ اللَّهَ يَخْلُقُ مِنْهَا رِجَالًا يَتَوَلَّوْنَكَ وَ يَتَوَلَّوْنَ ذُرِّيَّتَكَ فَبَارَكَ اللَّهُ عَلَيْهَا وَ عَلَى أَهْلِهَا.
And I (Majlisi) am saying, ‘It is reported by the majestic Sheykh Abdul Jaleel Al Razy in the book ‘Al Qasas’, by his chain,
‘From the Prophet-saww having said: ‘When there was an ascension with me-saww to the sky, I‑saww passed by a land white as camphor. I-saww smelt a fragrant aroma at it. I-saww said: ‘O Jibraeel-as! What is this spot?’ He-as said: ‘It is called Buqah. There was presented to it, your‑saww Message and Wilayah of your-saww offspring. It accepted, and Allah-azwj would be Creating such men from it, they would be befriending you-saww and befriending your-saww offspring. So Allah-azwj has Blessed upon it and upon its inhabitants’’.[91]
65- مُعْجَمُ الْبُلْدَانِ، قَالَ رُوِيَ أَنَّهُ فِي التَّوْرَاةِ مَكْتُوبٌ الرَّيُّ بَابٌ مِنْ أَبْوَابِ الْأَرْضِ وَ إِلَيْهَا مَتْجَرُ الْخَلْقِ.
(The book) ‘Mo’jam Al Buldan’ –
He said, ‘It is reported that it is written in the Torah: ‘Al Rayy is a door from the doors of the earth and to it is the trading of the creatures’’.[92] (Not a Hadeeth)
وَ قَالَ الْأَصْمَعِيُ الرَّيُّ عَرُوسُ الدُّنْيَا وَ إِلَيْهَا مَتْجَرُ النَّاسِ.
Abd Al As’amy said,
‘Al-Rayy is a bride of the world, and to it is the trading of the people’’.[93] (Not a Hadeeth)
قَالَ وَ رُوِيَ عَنْ جَعْفَرٍ الصَّادِقِ ع أَنَّ الرَّيَّ وَ قَزْوِينَ وَ سَاوَةَ مَلْعُونَاتٌ مَشْئُومَاتٌ.
He said, ‘And it is reported from Ja’far Al-Sadiq-asws: ‘Al Ray, and Qazween, and Sawat are accursed, inauspicious’’.[94]
66- كَشْفُ الْغُمَّةِ، عَنِ ابْنِ أَعْثَمَ الْكُوفِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: وَيْحاً لِلطَّالَقَانِ فَإِنَّ لِلَّهِ تَعَالَى بِهَا كُنُوزاً لَيْسَتْ مِنْ ذَهَبٍ وَ لَا فِضَّةٍ وَ لَكِنْ بِهَا رِجَالٌ مُؤْمِنُونَ عَرَفُوا اللَّهَ حَقَّ مَعْرِفَتِهِ وَ هُمْ أَنْصَارُ الْمَهْدِيِّ فِي آخِرِ الزَّمَانِ.
(The book) ‘Kashf Al Ghumma – From Ibn A’sam Al Kufy,
‘From Amir Al-Momineen-asws having said: ‘Goodness (Weyh) be for Al-Talaqan, for there is a treasure at it for Allah-azwj the Exalted, which is neither of gold nor silver, but there are Momineen men who recognise Allah-azwj as is a right of recognising Him-azwj, and they are helpers of Al-Mahdi-ajfj at the end of times’’.[95]
67- وَ أَقُولُ وَجَدْتُ فِي أَصْلٍ عَتِيقٍ مِنْ أُصُولِ أَصْحَابِنَا أَظُنُّ أَنَّهُ لِوَالِدِ الصَّدُوقِ أَوْ مِمَّنْ عَاصَرَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ يُونُسَ الْمَوْصِلِيِّ عَنْ إِبْرَاهِيمَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ عَنِ الْكَاظِمِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَزْوِينُ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ.
And I (Majlisi) am saying, ‘I found in the ancient original from the originals of our companion, it thing it is of the father of Al Sadouq, or from the one of his contemporaries, from Abdul Aziz Bin Ja’far Bin Muhammad, from Abdul Aziz Bin Yunus Al Mowsily, from Ibrahim Bin Al-Husayn, from Muhammad Bin Khalaf, from Musa Bin Ibrahim,
‘From Al-Kazim-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Qazween is a door from the doors of Paradise’’.[96]
68- الدُّرُّ الْمَنْثُورُ، مِنْ عِدَّةِ كُتُبٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِمَكَّةَ مَا أَطْيَبَكِ مِنْ بَلْدَةٍ وَ أَحَبَّكِ إِلَيَّ لَوْ لَا أَنَّ قَوْمَكِ أَخْرَجُونِي مِنْكِ مَا خَرَجْتُ.
(The non-Shia book) ‘Al Durr Al Mansour’ – From a number of books, from Ibn Abbas who said,
‘Rasool-Allah-saww said for Makkah: ‘How good you are from the cities, and beloved to me‑saww. Had it not been for your people having expelled me-saww from you, I-saww would not have gone out’’.[97] (non-Shia source)
وَ فِي رِوَايَةٍ أُخْرَى مَا سَكَنْتُ غَيْرَكِ.
And in another report: ‘I-saww would not have settled in other than you’’.[98] (non-Shia source)
69- وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَابِطٍ قَالَ: لَمَّا أَرَادَ رَسُولُ اللَّهِ ص أَنْ يَنْطَلِقَ إِلَى الْمَدِينَةِ اسْتَلَمَ الْحَجَرَ وَ قَامَ وَسَطَ الْمَسْجِدِ وَ الْتَفَتَ إِلَى الْبَيْتِ فَقَالَ إِنِّي لَأَعْلَمُ مَا وَضَعَ اللَّهُ فِي الْأَرْضِ بَيْتاً أَحَبَّ إِلَيْهِ مِنْكَ وَ مَا فِي الْأَرْضِ بَلَدٌ أَحَبَّ إِلَيْهِ مِنْكَ وَ مَا خَرَجْتُ عَنْكَ رَغْبَةً وَ لَكِنَّ الَّذِينَ كَفَرُوا هُمْ أَخْرَجُونِي.
And from Abdul Rahman Bin Saabit who said,
‘When Rasool-Allah-saww wanted to go to Al Medina, he-saww kissed the (Black) stone and stood in the middle of the Masjid and turned towards the House (Kabah). He-saww said: ‘I-saww know that Allah-azwj has not placed any house in the earth more beloved to me-saww than you (Kabah), and there is no city in the earth more beloved to me-saww than you (Makkah), and I-saww am not going out from you-saww out of desire, but the ones committing Kufr, they are expelling me-saww’’.[99] (non-Shia source)
70- كِتَابُ قِسْمَةِ أَقَالِيمِ الْأَرْضِ وَ بُلْدَانِهَا تَأْلِيفُ بَعْضِ الْمُخَالِفِينَ قَالَ: بَلَدُ الْمَهْدِيِّ مَدِينَةٌ حَسَنَةٌ حَصِينَةٌ بَنَاهَا الْمَهْدِيُّ الْفَاطِمِيُّ وَ حَصَّنَهَا وَ جَعَلَ لَهَا أَبْوَاباً مِنْ حَدِيدٍ فِي كُلِّ بَابٍ مَا يَزِيدُ عَلَى الْمِائَةِ قِنْطَارٍ وَ لَمَّا بَنَاهَا وَ أَحْكَمَهَا قَالَ الْآنَ أَمِنْتُ عَلَى الْفَاطِمِيِّينَ.
The book ‘Qismat Aqaleem Al Arz Wa Buldaniha’ – compiled by one of the adversaries, said,
‘City of Al Mahdy is an excellent city, fortified. Al Mahdy the Fatimid has built it and fortified it and made iron doors for it. In each door is what exceeds upon one hundred Qintar (One Qintar-100 kg). And when he had built it and judged it, he said, ‘Now there is security upon the Fatimids’’.[100] (Not a Hadeeth + non-Shia source)
71- وَ مِنْ كِتَابِ الْمَذْكُورِ، قَالَ: دَخَلَ ذُو الْقَرْنَيْنِ جَزِيرَةً عَظِيمَةً فَوَجَدَ بِهَا قَوْماً قَدْ أَنْحَلَتْهُمُ الْعِبَادَةُ حَتَّى صَارُوا كَالْحُمَمِ السُّودِ فَسَلَّمَ عَلَيْهِمْ فَرَدُّوا عَلَيْهِ السَّلَامَ فَسَأَلَهُمْ مَا عَيْشُكُمْ يَا قَوْمِ فِي هَذَا الْمَكَانِ
And from the mentioned book, said,
‘When Zulqarnayn-as entered a large island, he-as found a people at it. The worship had affected them to the extent that they had become like the black lava. He-as greeted unto them. They responded the greeting to him-as. He-as asked them: ‘What is your livelihood, O people, in this place?’
قَالُوا مَا رَزَقَنَا اللَّهُ مِنَ الْأَسْمَاكِ وَ أَنْوَاعِ النَّبَاتِ وَ نَشْرَبُ مِنْ هَذِهِ الْمِيَاهِ الْعَذْبَةِ
They said, ‘Whatever Allah-azwj Graces us from the fishes and the types of vegetation, and we drink from this fresh water’.
قَالَ لَهُمْ أَ لَا أَنْقُلُكُمْ إِلَى عِيشَةٍ أَطْيَبَ مِمَّا أَنْتُمْ فِيهِ وَ أَخْصَبَ
He-as said to them: ‘Shall I-as no transfer you to a life better than what you are in, and more fertile?’
فَقَالُوا لَهُ وَ مَا نَصْنَعُ بِهِ إِنَّ عِنْدَنَا فِي جَزِيرَتِنَا هَذِهِ مَا يُغْنِي جَمِيعَ الْعَالَمِ وَ يَكْفِيهِمْ لَوْ صَارُوا إِلَيْهِ وَ أَقْبَلُوا عَلَيْهِ قَالَ وَ مَا هُوَ
They said, ‘And what shall we do with it? With us in this island of ours is what is needless from entirety of the world, and it would suffice them if they were to come to it and turned to it’. He-as said: ‘And what is it?’
فَانْطَلَقُوا إِلَى وَادٍ لَا نِهَايَةَ لِطُولِهِ وَ عَرْضِهِ وَ هُوَ مُنَضَّدٌ مِنْ أَلْوَانِ الدُّرِّ وَ الْيَاقُوتِ وَ الزَّبَرْجَدِ وَ الْبَلَخْشِ وَ الْأَحْجَارِ الَّتِي لَمْ تُرَ فِي الدُّنْيَا وَ الْجَوَاهِرِ الَّتِي لَا تُقَوَّمُ وَ رَأَى شَيْئاً لَا يَحْتَمِلُهُ الْعُقُولُ وَ لَا يُوصَفُ وَ لَوِ اجْتَمَعَ الْعَالَمُ عَلَى نَقْلِهِ أَوْ بَعْضِهِ لَعَجَزُوا
So they went to a valley having not end to its length and its width, and it contained from the types of gems, and rubies, and emeralds, and the crystals, and the stone which have not been seen in the world, and the gems which cannot be evaluated, and he-as saw something the intellects cannot endure nor could it be described, and if the worlds were to unite upon transferring it, or part of it, they would be frustrated (unable).
فَقَالَ لَا إِلَهَ إِلَّا اللَّهُ وَ سُبْحَانَ مَنْ لَهُ الْمُلْكُ الْعَظِيمُ وَ يَخْلُقُ اللَّهُ مَا لَا يَعْلَمُهُ الْخَلَائِقُ
He-as said: ‘There is no god except Allah-azwj, and Glorious is the One-azwj having the grand Kingdom for Him-azwj, and Allah-azwj has Created what the creatures do not know!’
ثُمَّ انْطَلَقُوا بِهِ مِنْ شَفِيرِ ذَلِكَ الْوَادِي حَتَّى أَتَوْا بِهِ إِلَى مُسْتَوٍ وَاسِعٍ مِنَ الْأَرْضِ بِهِ أَصْنَافُ الْأَشْجَارِ وَ أَنْوَاعُ الثِّمَارِ وَ أَلْوَانُ الْأَزْهَارِ وَ أَجْنَاسُ الْأَطْيَارِ وَ خَرِيرُ الْأَنْهَارِ وَ أَفْيَاءٌ وَ ظِلَالٌ وَ نَسِيمٌ ذُو اعْتِدَالٍ وَ نُزَهٌ وَ رِيَاضٌ وَ جَنَّاتٌ وَ غِيَاضٌ
Then they went with him-as from an edge of that valley, until they came with him-as to a vast plain from the land, having various types of trees at it and types of fruits and colours of flowers, and species of the birds, and goodly rivers, and shades and shadows, and breezes with moderation, and parks, and meadows, and gardens, and woods.
فَلَمَّا رَأَى ذُو الْقَرْنَيْنِ ذَلِكَ سَبَّحَ اللَّهَ الْعَظِيمَ وَ اسْتَصْغَرَ أَمْرَ الْوَادِي وَ مَا بِهِ مِنَ الْجَوَاهِرِ عِنْدَ ذَلِكَ الْمَنْظَرِ الْبَهِيجِ الزَّاهِرِ فَلَمَّا تَعَجَّبَ قَالُوا لَهُ فِي مُلْكِ مَلِكٍ فِي الدُّنْيَا بَعْضُ مَا تَرَى قَالَ لَا وَ حَقِّ عَالِمِ السِّرِّ وَ النَّجْوَى
When Zulqarnayn-as saw that, he-as glorified Allah-azwj the Magnificent and belittled the matter of the valley and whatever jewels which were at it, at seeing that cheerful flowery scenery. When he-as was astounded, they said to him-as, ‘In a kingdom of a king in the world, is there part of what you-as see (here)?’ He-as said: ‘No, by the right of the Knower of the secrets and the whisperings!’
فَقَالُوا كُلُّ هَذَا بَيْنَ أَيْدِينَا وَ لَا تَمِيلُ أَنْفُسُنَا إِلَى شَيْءٍ مِنْ ذَلِكَ وَ اقْتَنَعْنَا بِمَا نَقْوَى بِهِ عَلَى عِبَادَةِ الرَّبِّ الْخَالِقِ وَ مَنْ تَرَكَ لِلَّهِ شَيْئاً عَوَّضَهُ اللَّهُ خَيْراً مِنْهُ فَسِرْ عَنَّا وَ دَعْنَا بِحَالِنَا أَرْشَدَنَا اللَّهُ وَ إِيَّاكَ
They said, ‘All this is in our hands, and our souls are not inclining to anything from that, and we are persuaded with what we can be strengthened with upon worshipping the Lord-azwj, the Creator, and the one who leaves anything for (Sake of) Allah-azwj, Allah-azwj would Replace it with better than it, so travel away from us and leave us with our state. May Allah-azwj Guide us and you-as’.
ثُمَّ وَدَّعُوهُ وَ فَارَقُوهُ وَ قَالُوا لَهُ دُونَكَ وَ الْوَادِيَ فَاحْمِلْ مِنْهُ مَا تُرِيدُ فَأَبَى أَنْ يَأْخُذَ مِنْ ذَلِكَ شَيْئاً
Then they bade farewell to him-as and separated from him-as and said to him-as, ‘Beside you and the valley, so carry from it whatever you-as want’. He-as refused to take anything from that’.
قَالَ ثُمَّ أَتَى ذُو الْقَرْنَيْنِ جَزِيرَةً عَظِيمَةً فَرَأَى بِهَا قَوْماً لِبَاسُهُمْ وَرَقُ الشَّجَرِ وَ بُيُوتُهُمْ كُهُوفٌ فِي الصَّخْرِ وَ الْحَجَرِ فَسَأَلَهُمْ عَنْ مَسَائِلَ فِي الْحِكْمَةِ فَأَجَابُوهُ بِأَحْسَنِ جَوَابٍ وَ أَلْطَفِ خِطَابٍ
He (the narrator) said, ‘Then Zulqarnayn-as came to a large island. He-as saw a people at it, their clothing were leaves of the tree and their houses were like caves in the rock. He-as asked them about issues regarding the wisdom and they answered him-as with excellent answered and kind address.
فَقَالَ لَهُمْ سَلُوا حَوَائِجَكُمْ لِتُقْضَى فَقَالُوا لَهُ نَسْأَلُكَ الْخُلْدَ فِي الدُّنْيَا فَقَالَ وَ أَنَّى بِهِ لِنَفْسِي وَ مَنْ لَا يَقْدِرُ عَلَى زِيَادَةِ نَفَسٍ مِنْ أَنْفَاسِهِ كَيْفَ يُبْلِغُكُمُ الْخُلْدَ
He-as said to them: ‘Ask your need, it would be fulfilled’. They said to him-as, ‘We ask you-as of the eternal (life) in the world’. He-as said: ‘And I-as am with it for myself-as, and one who is not able upon increasing a breath from his breaths, how can he make you reach the eternal life?’
فَقَالَ كَبِيرُهُمْ نَسْأَلُكَ صِحَّةً فِي أَبْدَانِنَا مَا بَقِينَا فَقَالَ وَ هَذَا أَيْضاً لَا أَقْدِرُ عَلَيْهِ
Their elder said, ‘We ask you of the health in our bodies what would make us last’. He-as said: ‘And this as well, I-as am not able upon it’.
فَقَالُوا فَعَرِّفْنَا بَقِيَّةَ أَعْمَارِنَا فَقَالَ لَا أَعْرِفُ ذَلِكَ لِرُوحِي فَكَيْفَ بِكُمْ
They said, ‘Let us know the remainder of our ages’. He-as said: ‘I-as do not know that for my-as own soul, so how can I-as (know) of you all?’
فَقَالُوا لَهُ فَرِّغْنَا نَطْلُبْ ذَلِكَ مِمَّنْ يَقْدِرُ عَلَى ذَلِكَ وَ أَعْظَمَ مِنْ ذَلِكَ وَ جَعَلَ النَّاسُ يَنْظُرُونَ إِلَى كَثْرَةِ جُنُودِهِ وَ عَظَمَةِ مَوْكِبِهِ وَ بَيْنَهُمْ شَيْخٌ صُعْلُوكٌ لَا يَرْفَعُ رَأْسَهُ
They said to him-as, ‘Free us to seek that from the one who is able upon that, and greater than that’. And the people went on to look and the large number of his-as army, and the might of his-as procession, and between them was an old man, a tramp, not raising his head.
فَقَالَ لَهُ ذُو الْقَرْنَيْنِ مَا لَكَ لَا تَنْظُرُ إِلَى مَا يَنْظُرُ إِلَيْهِ النَّاسُ قَالَ الشَّيْخُ مَا أَعْجَبَنِي الْمُلْكُ الَّذِي رَأَيْتُهُ قَبْلَكَ حَتَّى أَنْظُرَ إِلَيْكَ وَ إِلَى مُلْكِكَ فَقَالَ وَ مَا ذَاكَ
Zulqarnayn-as said to him: ‘What is the matter with you nor looking at what the people are looking at?’ The old man said, ‘The kingdom does not fascinate me. I have seen it before you-as, until I looked at you-as and your kingdom’. He-as said: ‘And what is that?’
قَالَ الشَّيْخُ كَانَ عِنْدَنَا مَلِكٌ وَ آخَرُ صُعْلُوكٌ فَمَاتَا فِي يَوْمٍ وَاحِدٍ ثُمَّ جِئْتُ إِلَيْهِمَا وَ اجْتَهَدْتُ أَنْ أَعْرِفَ الْمَلِكَ مِنَ الصُّعْلُوكِ فَلَمْ أَعْرِفْهُ
The old man said, ‘There was a king with us, and another tramp. They both died in one day. Then I came to them and struggle to recognise the king from the tramp, but I could not recognise him’.
قَالَ فَتَرَكَهُمْ ذُو الْقَرْنَيْنِ وَ انْصَرَفَ عَنْهُمْ.
He (the narrator) said, ‘Zulqarnayn-as left them and went away from them’’.[101]
72- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع فَدَخَلَ عَلَيْهِ قَوْمٌ مِنْ أَهْلِ قُمَّ فَسَلَّمُوا عَلَيْهِ فَرَدَّ عَلَيْهِمْ وَ قَرَّبَهُمْ ثُمَّ قَالَ لَهُمْ مَرْحَباً بِكُمْ وَ أَهْلًا فَأَنْتُمْ شِيعَتُنَا حَقّاً فَسَيَأْتِي عَلَيْكُمْ يَوْمٌ تَزُورُونَ فِيهِ تُرْبَتِي بِطُوسَ أَلَا فَمَنْ زَارَنِي وَ هُوَ عَلَى غُسْلٍ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّهُ.
(The book) ‘Al Uyoun’ – From Tameem Bin Abdullah Al Qurashi, from his father, from Ahmad Bin Al Ansari, from Abu Al Salt Al Harwy who said,
‘I was in the presence of Al-Reza-asws. A group from the people of Qum entered to see him‑asws. They greeted unto him-asws. He-asws responded to them and drew them neat, then said to them: ‘Welcome to you all, and hello! You are our-asws Shias truly! A day would be coming to you, you will be visiting my-asws soil in Toos. Indeed! The one who visits me-asws (my-asws grave), and he is upon a bathing, he would exit from his sins like the day his mother had given him birth’’.[102]
73- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ السِّنَانِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُحَمَّدٍ الْعَسْكَرِيَّ ع يَقُولُ أَهْلُ قُمَّ وَ أَهْلُ آبَةَ مَغْفُورٌ لَهُمْ لِزِيَارَتِهِمْ لِجَدِّي عَلِيِّ بْنِ مُوسَى الرِّضَا ع بِطُوسَ أَلَا وَ مَنْ زَارَهُ فَأَصَابَهُ فِي طَرِيقِهِ قَطْرَةٌ مِنَ السَّمَاءِ حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ.
And from him, from Muhammad Bin Ahmad Al Sinany, from Muhammad Bin Ja’far Al Asady, from Sahl Bin Ziyad, from Abdul Azeem Bin Abdullah Al-Hassany who said,
‘I heard Ali-asws Bin Muhammad Al-Askari-asws saying: ‘The people of Qum and the people of Abah are Forgiven for, due to their visiting my-asws grandfather Ali-asws Bin Musa Al-Reza-asws. Indeed! And the one who visits him-asws, and in his way a drop from the sky hits him, Allah‑azwj would Prohibit his body unto the Fire’’.[103]
74- الْكَافِي، عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ النَّضْرِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْحُسَيْنِ بْنِ أَبِي قَتَادَةَ جَمِيعاً عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَرَجَ رَسُولُ اللَّهِ ص لِعَرْضِ الْخَيْلِ وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ فَمَرَّ بِفَرَسٍ فَقَالَ عُيَيْنَةُ بْنُ حُصَيْنٍ إِنَّ مِنْ أَمْرِ هَذَا الْفَرَسِ كَيْتَ وَ كَيْتَ
(The book) ‘Al Kafi’ – From my father Ali Al Ashary, from Muhammad Bin Salim, and Ali Bin Ibrahim, from his father, altogether from Ahmad Bin Al Nazar, and Muhammad Bin Yahya, from Muhammad Bin Abu Al Qasim, from Al-Husayn Bin Abu Qatadah, altogether from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww went out to a display of horses’ – and he‑asws continued the Hadeeth up to his-asws words: ‘He-saww passed by a horse. Uyayna Bin Huseyn said, ‘From the affair of this horse is such and such’.
فَقَالَ رَسُولُ اللَّهِ ص ذَرْنَا فَأَنَا أَعْلَمُ بِالْخَيْلِ مِنْكَ فَقَالَ وَ أَنَا أَعْلَمُ بِالرِّجَالِ مِنْكَ فَغَضِبَ رَسُولُ اللَّهِ ص حَتَّى ظَهَرَ الدَّمُ فِي وَجْهِهِ فَقَالَ لَهُ فَأَيُّ الرَّجُلِ أَفْضَلُ
Rasool-Allah-saww said: ‘Leave us, for I-saww am more knowing with the horses than you are!’ He said, ‘And I am more knowing with the men than you-saww are!’ Rasool-Allah-saww was angered to the extent that the blood appeared in his-saww face. He-saww said to him: ‘So which the men is superior?’
فَقَالَ عُيَيْنَةُ بْنُ حُصَيْنٍ رِجَالٌ يَكُونُونَ بِنَجْدٍ يَضَعُونَ سُيُوفَهُمْ عَلَى عَوَاتِقِهِمْ وَ رِمَاحَهُمْ عَلَى كَوَاثِبِ خَيْلِهِمْ ثُمَّ يَضْرِبُونَ بِهَا قُدُماً
Uyayna Bin Huseyn said, ‘Men would happen to be at Najd, placing their sword upon their shoulder and their spear upon their horses. Then then would be striking with these in front’.
فَقَالَ رَسُولُ اللَّهِ ص كَذَبْتَ بَلْ رِجَالُ أَهْلِ الْيَمَنِ أَفْضَلُ الْإِيمَانُ يَمَانِيٌ وَ الْحِكْمَةُ يَمَانِيَّةٌ وَ لَوْ لَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنْ أَهْلِ الْيَمَنِ
Rasool-Allah-saww said: ‘You are lying! But the men of the people of Al Yemen are superior in Eman as Yemenis, and the wisdom as Yemenis, and had it not been for the emigration, I-saww would have been a man from the people of Al Yemen.
الْجَفَاءُ وَ الْقَسْوَةُ فِي الْفَدَّادِينَ أَصْحَابِ الْوَبَرِ رَبِيعَةَ وَ مُضَرَ مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّمْسِ وَ مَذْحِجٌ أَكْثَرُ قَبِيلٍ يَدْخُلُونَ الْجَنَّةَ وَ حَضْرَمَوْتُ خَيْرٌ مِنْ عَامِرِ بْنِ صَعْصَعَةَ وَ رَوَى بَعْضُهُمْ خَيْرٌ مِنَ الْحَارِثِ بْنِ مُعَاوِيَةَ وَ بَجِيلَةُ خَيْرٌ مِنْ رِعْلٍ وَ ذَكْوَانَ وَ إِنْ يَهْلِكْ لِحْيَانُ فَلَا أُبَالِي
And the disloyalty and the harshness is in the yokes of the companions of fur, (tribes of) Rabie and Muzar, from whereby the rays of the sun emerge, and (clan of) Muzhij. Most of the tribes would be entering the Paradise, and Hazramaut is better than Aamir Bin Sa’sa (and one of them has reported, ‘Better than Al-Haris Bin Muawiya’), and Bajeela is better than Ri’li, and Al Hayan would be destroyed and I-saww don’t care’.
ثُمَّ قَالَ لَعَنَ اللَّهُ الْمُلُوكَ الْأَرْبَعَةَ جَمَداً وَ مِخْوَساً وَ مِشْرَحاً وَ أَبْضَعَةَ وَ أُخْتَهُمُ الْعَمَرَّدَةَ
Then he-saww said: ‘May Allah-azwj Curse the four kings – Jamadan, and Mikhwas, and Mishraha, and Abza’a, and their sister Al Amarradah’.
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ لَعَنَ اللَّهُ رِعْلًا وَ ذَكْوَانَ وَ عَضَلًا وَ لِحْيَانَ وَ الْمُجْذِمِينَ مِنْ أَسَدٍ وَ غَطَفَانَ وَ أَبَا سُفْيَانَ بْنَ حَرْبٍ وَ شَهْبَلًا ذَا الْأَسْنَانِ وَ ابْنَيْ مَلِيكَةَ بْنِ جَزِيمٍ وَ مَرْوَانَ وَ هَوْذَةَ وَ هَوْنَةَ.
And he-asws continued the Hadeeth up to his-asws words: ‘May Allah-azwj Curse Ri’la, and Zakwan, and Azala, and Lahiyan, and Al Mijzimeem from (clan of) Asad, and Gatfan, and Abu Sufyan Bin Harb, and Shabala Zul Asnan, and two sons of Maleekah Bin Juzeym, and Marwan, and Howzah, and Hownah’’.[104]
75- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ مُعَلًّى الطَّحَّانِ عَنْ بُرَيْدِ بْنِ يَزِيدَ بْنِ جَابِرٍ عَنْ عَبْدِ اللَّهِ بْنِ بَشِيرٍ عَنِ ابْنِ عُيَيْنَةَ بْنِ حُصَيْنٍ قَالَ: عَرَضَ رَسُولُ اللَّهِ ص يَوْماً خَيْلًا وَ عِنْدَهُ أَبِي عُيَيْنَةَ بْنِ حُصَيْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ فَقَالَ رَسُولُ اللَّهِ ص أَنَا أَبْصَرُ بِالْخَيْلِ مِنْكَ فَقَالَ عُيَيْنَةُ وَ أَنَا أَبْصَرُ بِالرِّجَالِ مِنْكَ يَا رَسُولَ اللَّهِ فَقَالَ النَّبِيُّ ص كَيْفَ
The book of Ja’far Bin Muhammad Bin Shureyh, from Moalla Al Tahhan, from Bureyd Yazeed Bin Jabir, from Abdullah Bin Bashir, from Ibn Uyayna Bin Huseyn who said,
‘One day Rasool-Allah-saww was at the presentation of horses, and in his-saww presence was Uyayna Bin Huseyn Bin Huzeyfa Bin Badr. Rasool-Allah-saww said: ‘I-saww am more insightful with the horses than you are!’ Uyayna said, ‘And I am more insightful with the men than you-saww, O Rasool-Allah-saww!’ He-saww said: ‘How so?’
قَالَ فَقَالَ إِنَّ خَيْرَ الرِّجَالِ الَّذِينَ يَضَعُونَ أَسْيَافَهُمْ عَلَى عَوَاتِقِهِمْ وَ يَعْرِضُونَ رِمَاحَهُمْ عَلَى مَنَاكِبِ خُيُولِهِمْ مِنْ أَهْلِ نَجْدٍ
He (the narrator) said, ‘He said, ‘Best of the men are those who are placing their swords upon their shoulders and are displaying their spear on the shoulders of their horses, being from the people of Najd’.
فَقَالَ النَّبِيُّ ص كَذَبْتَ إِنَّ خَيْرَ الرِّجَالِ أَهْلُ الْيَمَنِ وَ الْإِيمَانُ يَمَانٍ وَ أَنَا يَمَانِيٌّ وَ أَكْثَرُ قَبَائِلِ دُخُولِ الْجَنَّةِ يَوْمَ الْقِيَامَةِ مَذْحِجٌ وَ حَضْرَمَوْتُ خَيْرٌ مِنْ بَنِي الْحَارِثِ بْنِ مُعَاوِيَةَ حَيٍّ مِنْ كِنْدَةَ إِنْ يَهْلِكْ لِحْيَانُ فَلَا أُبَالِي فَلَعَنَ اللَّهُ الْمُلُوكَ الْأَرْبَعَةَ جَمَداً وَ مِخْوَساً وَ مِشْرَحاً وَ أَبْضَعَةَ وَ أُخْتَهُمُ الْعَمَرَّدَةَ.
The Prophet-saww said: ‘You are lying! The best of men are the people of Al Yemen, and the Eman of Yemen, and I-saww am a Yemeni, and most of the tribes would enter the Paradise on the Day of Qiyamah. Muzhaj and Hazramaut is better than the clan of Al Haris Bin Muawiya, a tribe from Kinda. If Lahyan were to be destroyed I-saww would not care. May Allah-azwj Curse the four kings – Jamada, and Mikhwas, and Mishrah, and Abza’ah, and their sister Al Amaradah’’.[105]
76- إِكْمَالُ الدِّينِ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زَيْدٍ الشَّعْرَانِيِّ مِنْ وُلْدِ عَمَّارِ بْنِ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ يَقُولُ حَكَى أَبُو الْقَاسِمِ مُحَمَّدُ بْنُ الْقَاسِمِ الْبَصْرِيُّ أَنَّ أَبَا الْحَسَنِ حَمَادَوَيْهِ بْنَ أَحْمَدَ بْنِ طُولُونَ كَانَ قَدْ فُتِحَ عَلَيْهِ مِنْ كُنُوزِ مِصْرَ مَا لَمْ يُرْزَقْ أَحَدٌ قَبْلَهُ فَأُغْرِيَ بِالْهَرَمَيْنِ فَأَشَارَ عَلَيْهِ ثِقَاتُهُ وَ حَاشِيَتُهُ وَ بِطَانَتُهُ أَنْ لَا يَتَعَرَّضَ لِهَدْمِ الْأَهْرَامِ فَإِنَّهُ مَا تَعَرَّضَ أَحَدٌ لَهَا فَطَالَ عُمُرُهُ
(The book) ‘Ikmal Al Deen’ – From Abdullah Bin Muhammad Bin Abdul Wahhab, from Ahmad Bin Muhammad Bin Abdullah Bin Zayd Al Sha’rany being from the sons of Ammar Bin Yasser, may Allah-azwj be Pleased with him-ra, said,
‘It is narrated by Abu Al-Qasim Muhammad Bin Al-Qasim Al-Basry, ‘Abu Al-Hassan Hamdawiya Bin Ahmad Bin Tyloun, there had been opened up to him, from the treasures of Egypt, what no one had been Graced with before him. He was tempted to raid the two Pyramid. His trusted ones, and his entourage, and his confidants consulted him that he should not be tempted to demolish the Pyramids, for not one had presented for it, and lived long.
فَلَجَّ فِي ذَلِكَ وَ أَمَرَ أَلْفاً مِنَ الْفَعَلَةِ أَنْ يَطْلُبُوا الْبَابَ وَ كَانُوا يَعْمَلُونَ سَنَةً حَوَالَيْهِ حَتَّى ضَجِرُوا وَ كَلُّوا فَلَمَّا هَمُّوا بِالانْصِرَافِ بَعْدَ الْإِيَاسِ مِنْهُ وَ تَرْكِ الْعَمَلِ وَجَدُوا سَرَباً فَقَدَّرُوا أَنَّهُ الْبَابُ الَّذِي يَطْلُبُونَهُ فَلَمَّا بَلَغُوا آخِرَهُ وَجَدُوا بَلَاطَةً قَائِمَةً مِنْ مَرْمَرٍ فَقَدَّرُوا أَنَّهَا الْبَابُ
He persisted in that and ordered a thousand of his workers to be seeking the door, and they were working for a whole year until they made noise and ran through. When they thought of leaving after the despairing from it and left the work, they found a tunnel. They estimated that it is the door which they had been seeking. When they reached to the end of it, the found slab of alabaster. They estimated that it was the door.
فَاحْتَالُوا فِيهَا إِلَى أَنْ قَلَعُوهَا وَ أَخْرَجُوهَا فَإِذَا عَلَيْهَا كِتَابَةٌ يُونَانِيَّةٌ فَجَمَعُوا حُكَمَاءَ مِصْرَ وَ عُلَمَاءَهَا فَلَمْ يَهْتَدُوا لَهَا وَ كَانَ فِي الْقَوْمِ رَجُلٌ يُعْرَفُ بِأَبِي عَبْدِ اللَّهِ الْمَدَائِنِيِّ أَحَدُ حُفَّاظِ الدُّنْيَا وَ عُلَمَائِهَا
They chipped away in it until they uprooted it and extracted it, and there was a writing upon it in Greek. They gathered the wise ones of Egypt and its scholars, but they could not be guided to it; and there was a man among the group known as Abu Abdullah Al-Madainy, one of the memorisers of the world and their scholars.
فَقَالَ لِأَبِي الْحَسَنِ حَمَادَوَيْهِ بْنِ أَحْمَدَ أَعْرِفُ فِي بَلَدِ الْحَبَشَةِ أُسْقُفّاً قَدْ عُمِّرَ وَ أَتَى عَلَيْهِ ثَلَاثُمِائَةٍ وَ سِتُّونَ سَنَةً يَعْرِفُ هَذَا الْخَطَّ وَ قَدْ كَانَ عَزَمَ عَلَى أَنْ يُعَلِّمَنِيهِ فَلِحِرْصِي عَلَى عِلْمِ الْعَرَبِ لَمْ أُقِمْ عَلَيْهِ وَ هُوَ بَاقٍ
He said to Abu Al-Hassan Hamdawiya Bin Ahmad, ‘I know in a city of Ethiopia of a Bishop who has lived long, and three hundred and sixty years have come upon him. He would know this writing, and he had been determined upon teaching it. The eagerness upon the knowledge of the Arabs would not stand to him while he remains’.
فَكَتَبَ أَبُو الْحَسَنِ إِلَى مَلِكِ الْحَبَشَةِ يَسْأَلُهُ أَنْ يُحْمَلَ هَذَا الْأُسْقُفُّ إِلَيْهِ فَأَجَابَهُ أَنَّ هَذَا قَدْ طَعَنَ فِي السِّنِّ وَ حَطَمَهُ الزَّمَانُ وَ إِنَّمَا يَحْفَظُهُ هَذَا الْهَوَاءُ وَ يُخَافُ عَلَيْهِ إِنْ نُقِلَ إِلَى هَوَاءٍ آخَرَ وَ إِقْلِيمٍ آخَرَ وَ لَحِقَتْهُ حَرَكَةٌ وَ تَعَبٌ وَ مَشَقَّةُ السَّفَرِ أَنْ يَتْلَفَ وَ فِي بَقَائِهِ لَنَا شَرَفٌ وَ فَرَجٌ وَ سَكِينَةٌ فَإِنْ كَانَ لَكُمْ شَيْءٌ يَقْرَؤُهُ أَوْ يُفَسِّرُهُ أَوْ مَسْأَلَةٌ تَسْأَلُونَهُ فالكتب [فَاكْتُبْ] بِذَلِكَ
Abu Al-Hassan wrote to the king of Ethiopia asking him to carry this Bishop to him. He answered him, ‘This one has been stabbed in the teeth (lost them), and the times have shattered him, and rather this air (weather) is protecting him, and there is fear upon him if he were to be transferred to another air (weather) and another region, and he faces the movement and tiredness and difficulties of the journey, he might perish, and in his remaining alive there is nobility for us and relief and tranquillity. If there was anything for you to read out to him, or interpret it, or a question you want to ask him, then write with that!’
فَحُمِلَتِ الْبَلَاطَةُ فِي قَارِبٍ إِلَى بَلَدِ أُسْوَانَ مِنَ الصَّعِيدِ الْأَعْلَى وَ حُمِلَتْ مِنْ أُسْوَانَ عَلَى الْعَجَلَةِ إِلَى بِلَادِ الْحَبَشَةِ وَ هِيَ قَرِيبَةٌ مِنْ أُسْوَانَ فَلَمَّا وَصَلَتْ قَرَأَهَا الْأُسْقُفُ وَ فَسَّرَ مَا فِيهَا بِالْحَبَشِيَّةِ ثُمَّ نُقِلَتْ إِلَى الْعَرَبِيَّةِ
So the slab was carried in a boat to the city of Aswan, from the upper elevation, and it was carried from Aswan upon the cart to the city of Ethiopia, and it is a town from Aswan. When it arrived, the Bishop read it and interpreted whatever was in it in Ethiopian. Then it was copied (translated) into Arabic.
فَإِذَا فِيهَا مَكْتُوبٌ أَنَا الرَّيَّانُ بْنُ دَوْمَغٍ فَسُئِلَ أَبُو عَبْدِ اللَّهِ عَنِ الرَّيَّانِ مَنْ هُوَ قَالَ هُوَ وَالِدُ الْعَزِيزِ مَلِكِ يُوسُفَ ع وَ اسْمُهُ الرَّيَّانُ بْنُ دَوْمَغٍ وَ قَدْ كَانَ عُمُرُ الْعَزِيزِ سَبْعَمِائَةِ سَنَةٍ وَ عُمُرُ الرَّيَّانِ وَالِدُهُ أَلْفٌ وَ سَبْعُمِائَةِ سَنَةٍ وَ عُمُرُ دَوْمَغٍ ثَلَاثَةُ آلَافِ سَنَةٍ
There was written in it: ‘I am Al-Rayyan Bin Dowmagh’. So Abu Abdullah was asked about Al-Rayyan, ‘Who was he?’ He said, ‘He is father of the mighty king Yusuf-as, and his name is Al Rayyan Bin Dowmagh, and the age of the king was seven hundred years, and age of Al Rayyan, his-as father was a thousand and seven hundred years, and age of Dowmagh was three thousand years’.
فَإِذَا فِيهَا أَنَا الرَّيَّانُ بْنُ دَوْمَغٍ خَرَجْتُ فِي طَلَبِ عِلْمِ النِّيلِ لِأَعْلَمَ فَيْضَهُ وَ مَنْبَعَهُ إِذْ كُنْتُ أَرَى مَغِيضَهُ فَخَرَجْتُ وَ مَعِي مِمَّنْ صَحِبْتُ أَرْبَعَةُ آلَافِ أَلْفِ رَجُلٍ فَسِرْتُ ثَمَانِينَ سَنَةً إِلَى أَنِ انْتَهَيْتُ إِلَى الظُّلُمَاتِ وَ الْبَحْرِ الْمُحِيطِ بِالدُّنْيَا فَرَأَيْتُ النِّيلَ يَقْطَعُ الْبَحْرَ الْمُحِيطَ وَ يَعْبُرُ فِيهِ وَ لَمْ يَكُنْ لَهُ مَنْفَذٌ
There was (written) in it, ‘I am Al-Rayyan Bin Dowmagh. I went out in seeking knowledge of the Nile in order to know its pouring and its source when I used to see its flow. So I went out and with me the ones from the companions, four thousand, thousand men. I travelled for eighty years until I ended up to the darkness and the sea surround the world. I saw the Nile cutting through the surrounding sea and crossing into it, and there did not happen to be any outlet for it.
وَ تَمَاوَتَ أَصْحَابِي وَ بَقِيتُ فِي أَرْبَعَةِ آلَافِ رَجُلٍ فَخَشِيتُ عَلَى مُلْكِي فَرَجَعْتُ إِلَى مِصْرَ وَ بَنَيْتُ الْأَهْرَامَ وَ الْبَرَابِيَّ وَ بَنَيْتُ الْهَرَمَيْنِ وَ أَوْدَعْتُهُمَا كُنُوزِي وَ ذَخَائِرِي وَ قُلْتُ فِي ذَلِكَ شِعْراً
And my companions kept dying and I remained among four thousand men. I feared upon my kingdom, so I returned to Egypt and built the Pyramids and the parapets, and I built the two Pyramids, and I deposited my treasures and my hoard in it. And I said a poem regarding that –
| وَ أَدْرَكَ عِلْمِي بَعْضَ مَا هُوَ كَائِنٌ | وَ لَا عِلْمَ لِي بِالْغَيْبِ وَ اللَّهُ أَعْلَمُ | |
| وَ أَتْقَنْتُ مَا حَاوَلْتُ إِتْقَانَ صُنْعِهِ | وَ أَحْكَمْتُهُ وَ اللَّهُ أَقْوَى وَ أَحْكَمُ |
‘And my knowledge has realised part of what is to happen, and there is not knowledge for me with the unseen, and Allah-azwj is more Knowing, and I did what I tried to perfect its making and I judged it, and Allah-azwj Stronger and more of a Judge.
| وَ حَاوَلْتُ عِلْمَ النِّيلِ مِنْ بَدْءِ فَيْضِهِ | فَأَعْجَزَنِي وَ الْمَرْءُ بِالْعَجْزِ مُلْجَمٌ | |
| ثَمَانِينَ شَاهُوراً قَطَعْتُ مَسَايِحاً | وَ حَوْلِي بَنُو حُجْرٍ وَ جَيْشُ عَرَمْرَمٍ | |
| إِلَى أَنْ قَطَعْتُ الْجِنَّ وَ الْإِنْسَ كُلَّهُمْ | وَ عَارَضَنِي لُجٌّ مِنَ الْبَحْرِ مُظْلِمٌ |
And I tried to know the Nile from the beginning of its source, but I was unable, and the one with the inability was reined. For eighty months I cut across the jungles and around me were the clan of Hujr, and army of Aramram, until I cut the Jinn and the humans, all of them, and the depth of the dark see presented to me.
| فَأَيْقَنْتُ أَنْ لَا مَنْفَذاً بَعْدَ مَنْزِلِي | لِذِي هَيْئَةٍ بَعْدِي وَ لَا مُتَقَدِّمٍ | |
| فَأُبْتُ إِلَى مُلْكِي وَ أَرْسَيْتُ نَادِياً | بِمِصْرَ وَ لا الأيام [لِلْأَيَّامِ] بُؤْسٌ وَ أَنْعُمٌ |
So I was convinced that there was no way out after my house, for there is a body after me and there was no front. But I refused to my kingdom and set up camp in Egypt, and there was not misery and blessings for the days.
| أَنَا صَاحِبُ الْأَهْرَامِ فِي مِصْرَ كُلِّهَا | وَ بَانِي بَرَابِيهَا بِهَا وَ الْمُقَدَّمُ | |
| تَرَكْتُ بِهَا آثَارَ كَفِّي وَ حِكْمَتِي | عَلَى الدَّهْرِ لَا تُبْلَى وَ لَا تَتَهَدَّمُ | |
| وَ فِيهَا كُنُوزٌ جَمَّةٌ وَ عَجَائِبُ | وَ لِلدَّهْرِ أَمْرٌ مَرَّةً وَ تَهَجُّمٌ |
I am the owner of the Pyramids of Egypt, all of them, and the builder of their buildings at it, and the vanguard. And I have left sufficing traces and my wisdom upon the times with neither decal nor be demolished. And in these are great treasures and wonders, and for the times there is bitterness and hostility.
| سَيَفْتَحُ أَقْفَالِي وَ يُبْدِي عَجَائِبِي | وَلِيٌّ لِرَبِّي آخِرَ الدَّهْرِ يَسْجُمُ | |
| بِأَكْنَافِ بَيْتِ اللَّهِ تَبْدُو أُمُورُهُ | وَ لَا بُدَّ أَنْ يَعْلُوَ وَ يَسْمُوَ بِهِ السَّمُ | |
| ثَمَانٍ وَ تِسْعٌ وَ اثْنَتَانِ وَ أَرْبَعٌ | وَ تِسْعُونَ أُخْرَى مِنْ قَتِيلٍ وَ مُلْجَمٌ |
My locks would be opened and my wonders would be revealed, and a guardian of my Lord‑azwj, at the end of times, would be at peace. In the vicinity of the House of Allah-azwj their affairs would begin, and it is inevitable that they would be lofty and poison him with the poison. Eight, and nine, and two, and ninety-four others from the slain are bridled.
| وَ مِنْ بَعْدِ هَذَا كَرَّ تِسْعُونَ تِسْعَةٌ | وَ تِلْكَ الْبَرَابِي تَسْتَخِرُّ وَ تُهْدَمُ | |
| وَ تُبْدِي كُنُوزِي كُلَّهَا غَيْرَ أَنَّنِي | أَرَى كُلَّ هَذَا أَنْ يُفَرِّقَهُ الدَّمُ | |
| رَمَزْتُ مَقَالِي فِي صُخُورٍ قَطَعْتُهَا | سَتَفْنَى وَ أَفْنَى بَعْدَهَا ثُمَّ أَعْدَمُ |
And from after this, there would be ninety-nine repeats, and those parapets would be belittled and destroyed, and all my treasures would be revealed, apart from that I can see all this separated by the blood. And I have encoded my articles in the rocks, so these would be cut out and perish, and I shall perish after it, then be executed’.
فَحِينَئِذٍ قَالَ أَبُو الْحَسَنِ حَمَادَوَيْهِ بْنُ أَحْمَدَ هَذَا شَيْءٌ لَيْسَ لِأَحَدٍ فِيهَا حِيلَةٌ إِلَّا الْقَائِمَ مِنْ آلِ مُحَمَّدٍ ع وَ رُدَّتِ الْبَلَاطَةُ مَكَانَهَا كَمَا كَانَتْ
At that, Abu Al-Hassan Hamdawiya Bin Ahmad said, ‘This is something, there isn’t any means for anyone in it except Al Qaim-asws from the Progeny-asws of Muhammad-saww’, and the slab was return to its place like what it had been.
ثُمَّ إِنَّ أَبَا الْحَسَنِ بَعْدَ ذَلِكَ بِسَنَةٍ قَتَلَهُ طَاهِرٌ الْخَادِمُ عَلَى فِرَاشِهِ وَ هُوَ سَكْرَانُ وَ مِنْ ذَلِكَ الْوَقْتِ عُرِفَ خَبَرُ الْهَرَمَيْنِ وَ مَنْ بَنَاهُمَا فَهَذَا أَصَحُّ مَا يُقَالُ فِي خَبَرِ النِّيلِ وَ الْهَرَمَيْنِ.
Then Abu Al-Hassan, a year after that, was killed by Tahir the servant upon his bed, and he was intoxicated, and from that time the news of the two Pyramids was known, and the one who had built them. So this is the most correct of what is being said regarding the news of the Nile and the two Pyramids’’.[106]
77- الْمَنَاقِبُ، عَنْ مُحَمَّدِ بْنِ الْفَيْضِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَبُو جَعْفَرٍ الدَّوَانِيقِيُ لِلصَّادِقِ ع تَدْرِي مَا هَذَا قَالَ وَ مَا هُوَ قَالَ جَبَلٌ هُنَاكَ يَقْطُرُ مِنْهُ فِي السَّنَةِ قَطَرَاتٌ فَيَجْمُدُ فَهُوَ جَيِّدٌ لِلْبَيَاضِ يَكُونُ فِي الْعَيْنِ يُكْحَلُ بِهِ فَيَذْهَبُ بِإِذْنِ اللَّهِ تَعَالَى
(The book) ‘Al Manaqib’ – From Muhammad Bin Al Feyz,
‘From Abu Abdullah-asws. Abu Ja’far Al Dawaniqy said to Al-Sadiq-asws, ‘Do you-asws know what this is?’ He-asws said: ‘And what is it?’ He said, ‘A mountain over there, some drops tend to drip from it during the year, and it freezes, so it is good for the white as can be in the eyes to apply as Kohl with it. It is gone by the Permission of Allah-azwj the Exalted’.
قَالَ نَعَمْ أَعْرِفُهُ وَ إِنْ شِئْتَ أَخْبَرْتُكَ بِاسْمِهِ وَ حَالِهِ هَذَا جَبَلٌ كَانَ عَلَيْهِ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ هَارِباً مِنْ قَوْمِهِ فَعَبَدَ اللَّهَ عَلَيْهِ فَعَلِمَ قَوْمُهُ فَقَتَلُوهُ وَ هُوَ يَبْكِي عَلَى ذَلِكَ النَّبِيِّ وَ هَذِهِ الْقَطَرَاتُ مِنْ بُكَائِهِ لَهُ
He-asws said: ‘Yes, I-asws do know it, and if you so like, I-asws can inform you with its name, and its state. This mountain, there was a Prophet-as from the Prophets-as of the children of Israel upon it, having fled from his-as people. He-as worshipped Allah-azwj upon it. His-as people came to know, so they killed him-as, and it (mountain) is crying upon that Prophet-as, and these drops are from it crying for him-as.
وَ مِنَ الْجَانِبِ الْآخَرِ عَيْنٌ تَنْبُعُ مِنْ ذَلِكَ الْمَاءِ بِاللَّيْلِ وَ النَّهَارِ وَ لَا يُوصَلُ إِلَى تِلْكَ الْعَيْنِ.
And from the other side there is a spring bursting forth from that water by the night and the day, and one cannot arrive to that spring’’.[107]
78- الدُّرُّ الْمَنْثُورُ، قَالَ أَخْرَجَ الزُّبَيْرُ بْنُ بَكَّارٍ فِي الْمُوَفَّقِيَّاتِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ: عَجَائِبُ الدُّنْيَا أَرْبَعَةٌ مِرْآةٌ كَانَتْ مُعَلَّقَةً بِمَنَارَةِ الْإِسْكَنْدَرِيَّةِ فَكَانَ يَجْلِسُ الْجَالِسُ تَحْتَهَا فَيُبْصِرُ مَنْ بِالْقُسْطَنْطَنِيَّةِ وَ بَيْنَهُمَا عَرْضُ الْبَحْرِ وَ فَرَسٌ كَانَ مِنْ نُحَاسٍ بِأَرْضِ أَنْدُلُسَ قَائِلًا بِكَفِّهِ كَذَا بَاسِطٌ يَدَهُ أَيْ لَيْسَ خَلْفِي مَسْلَكٌ فَلَا يَطَأُ تِلْكَ الْبِلَادَ أَحَدٌ إِلَّا أَكَلَتْهُ النَّمْلُ
(The non-Shia book) ‘Al Durr Al Mansour – He said, ‘Al Zubeyr Bin Bakkar brought out regarding the concurred (reports), from Abdullah Bin Amr Bin Al Aas who said,
‘Wonders of the world are four. There was a mirror which was hanging in a minaret of Alexandria. The gatherers would sit beneath it and would sight the ones at Constantinople, and between the two there is width of the ocean; and a copper horse in the land of Andalus’, speaking by his hand like that, extending his hand’ – i.e., there isn’t any road behind me. No one would tread that city except the ants would eat him;
وَ مَنَارَةٌ مِنْ نُحَاسٍ عَلَيْهَا رَاكِبٌ مِنْ نُحَاسٍ بِأَرْضِ عَادَ فَإِذَا كَانَتِ الْأَشْهُرُ الْحُرُمُ [أكرم] هَطَلَ مِنْهُ الْمَاءُ وَ سَقُوا وَ صَبُّوا فِي الْحِيَاضِ فَإِذَا انْقَضَتِ الْأَشْهُرُ الْحُرُمُ انْقَطَعَ ذَلِكَ الْمَاءُ
And there is a copper minaret having a copper rider upon it, in the land of Aad. When there were the sacred months, the water would precipitate from it, and the would be quenched and they scoop in the fountain. When the sacred months pass by, that water is cut off.
وَ شَجَرَةٌ مِنْ نُحَاسٍ عَلَيْهَا سُودَانِيَّةٌ مِنْ نُحَاسٍ بِأَرْضِ رُومِيَّةَ فَإِذَا كَانَ أَوَانُ الزَّيْتُونِ صَفَرَتِ السُّودَانِيَّةُ الَّتِي مِنْ نُحَاسٍ فَتَجِيءُ كُلُّ سُودَانِيَّةٍ مِنَ الطَّيَّارَاتِ بِثَلَاثِ زَيْتُونَاتٍ زَيْتُونَتَيْنِ بِرِجْلَيْهَا وَ زَيْتُونَةٍ بِمِنْقَارِهَا حَتَّى تُلْقِيَهُ عَلَى تِلْكَ السُّودَانِيَّةِ الَّتِي هِيَ مِنْ نُحَاسٍ فَيَعْصِرُ أَهْلُ رُومِيَّةَ مَا يَكْفِيهِمْ لِإِدَامِهِمْ وَ سُرُجِهِمْ سَنَتَهُمْ إِلَى قَابِلٍ.
And there is a tree of copped having blackness of copper upon it, in the land of Rowmiya. Whenever it were the season of the olives, the blackness which is from the copper, turns yellow. Every black one from the birds come with three olives, two olives in its legs and an olive in its beak, until it throws it upon that blackness which is from the copper. The people of Rowmiya squeeze whatever suffices for their sauces and such is their way to the following year’’.[108] (Not a Hadeeth + non-Shia source)
79- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ وَرَاءِ الْيَمَنِ وَادِياً يُقَالُ لَهُ وَادِي بَرَهُوتَ وَ لَا يُجَاوِزُ ذَلِكَ الْوَادِيَ إِلَّا الْحَيَّاتُ السُّودُ وَ الْبُومُ مِنَ الطَّيْرِ فِي ذَلِكَ الْوَادِي بِئْرٌ يُقَالُ لَهَا بَلَمُوتُ يُغْدَى وَ يُرَاحُ إِلَيْهَا بِأَرْوَاحِ الْمُشْرِكِينَ يُسْقَوْنَ مِنْ مَاءِ الصَّدِيدِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from one of our companions,
‘From Abu Abdullah-asws having said: ‘From behind Al Yemen there is a valley called the valley of Barhout, and nothing is in the vicinity of that valley except the black snakes, and the owls from the birds. There is a well in that valley called Balmout. The souls of the Polytheists come and go to it. They are quenched from the pus water.
خَلْفَ ذَلِكَ الْوَادِي قَوْمٌ يُقَالُ لَهُمُ الذَّرِيحُ لَمَّا أَنْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ص صَاحَ عِجْلٌ لَهُمْ فِيهِمْ وَ ضَرَبَ بِذَنَبِهِ وَ نَادَى فِيهِمْ يَا آلَ الذَّرِيحِ بِصَوْتٍ فَصِيحٍ أَتَى رَجُلٌ بِتِهَامَةَ يَدْعُو إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قَالُوا لِأَمْرٍ مَا أَنْطَقَ اللَّهُ هَذَا الْعِجْلَ
Behind that valley there are a people called Al Zareeh. When Allah-azwj Mighty and Majestic Send Muhammad-saww, a calf of their shouted and struck with its tail and called out among them in an eloquent voice: ‘A man has come at Tihama calling to the testimony that there is no god except Allah-azwj!’ They said, ‘Allah-azwj has Caused this calf to speak for a matter!’’
قَالَ فَنَادَى فِيهِمْ ثَانِيَةً فَعَزَمُوا عَلَى أَنْ يَبْنُوا سَفِينَةً فَبَنَوْهَا وَ نَزَلَ فِيهَا سَبْعَةٌ مِنْهُمْ وَ حَمَلُوا مِنَ الزَّادِ مَا قَذَفَ اللَّهُ فِي قُلُوبِهِمْ ثُمَّ رَفَعُوا شِرَاعاً وَ سَيَّبُوهَا فِي الْبَحْرِ
He-asws said: ‘It called out among them a second time. They determined upon that they should build a ship. They built it, and seven of them descended in it, and they carried from the provision what Allah-azwj had Cast into their hearts. Then they raised the sail and cast it into the sea.
فَمَا زَالَتْ تَسِيرُ بِهِمْ حَتَّى رَمَتْ بِهِمْ بِجُدَّةَ فَأَتَوُا النَّبِيَّ ص فَقَالَ لَهُمُ النَّبِيُّ ص أَنْتُمْ أَهْلُ الذَّرِيحِ نَادَى فِيكُمُ الْعِجْلُ قَالُوا نَعَمْ
It did not cease to travel with them until it threw them at Jeddah. They came to the Prophet‑saww. The Prophet-saww said to them: ‘You are the people of Al-Zareeh, the calf had called out among them?’ They said, ‘Yes’.
قَالُوا اعْرِضْ عَلَيْنَا يَا رَسُولَ اللَّهِ الدِّينَ وَ الْكِتَابَ فَعَرَضَ عَلَيْهِمْ رَسُولُ اللَّهِ الدِّينَ وَ الْكِتَابَ وَ السُّنَنَ وَ الْفَرَائِضَ وَ الشَّرَائِعَ كَمَا جَاءَ مِنْ عِنْدِ اللَّهِ عَزَّ ذِكْرُهُ وَ وَلَّى عَلَيْهِمْ رَجُلًا مِنْ بَنِي هَاشِمٍ سَيَّرَهُ مَعَهُمْ فَمَا بَيْنَهُمُ اخْتِلَافٌ حَتَّى السَّاعَةَ.
They said, ‘O Rasool-Allah-saww! Present to us the religion and the Book!’ So Rasool-Allah-saww presented to them the religion, and the Book, and the Sunnah, and the Obligation, and the Law just as these had come from the Presence of Allah-azwj, Mighty is His-azwj Mention, and he-saww place a man from the clan of Hashim-as to be in charge of them to conduct with them. So there is no differing between them until this time’’.[109]
80- حَيَاةُ الْحَيَوَانِ، الْأَهْرَامُ مِنْ عَجَائِبِ أَبْنِيَةِ الدُّنْيَا وَ هِيَ قُبُورُ الْمُلُوكِ أَرَادُوا أَنْ يَتَمَيَّزُوا عَلَى سَائِرِ الْمُلُوكِ بَعْدَ مَمَاتِهِمْ كَمَا تَمَيَّزُوا عَلَيْهِمْ فِي حَيَاتِهِمْ
(The book) ‘Hayat Al Haywan’ –
‘The Pyramids are from the wonders of constructions of the world, and these are graves of the kings. They wanted to be distinguished over rest of the kings after their deaths just as they had been distinguished over them during their lifetimes.
قِيلَ إِنَّ الْمَأْمُونَ لَمَّا وَصَلَ إِلَى مِصْرَ أَمَرَ بِنَقْبِ أَحَدِ الْهَرَمَيْنِ فَنَقَبَ بَعْدَ جُهْدٍ جَهِيدٍ وَ غَرَامَةِ نَفَقَةٍ عَظِيمَةٍ فَوَجَدَ دَاخِلَهُ مَرَاقٍ و قَهَاوٍ يَعْسِرُ سُلُوكُهَا وَ وُضِعَ فِي أَعْلَاهَا بَيْتٌ مُكَعَّبٌ طُولُ كُلِّ ضِلْعٍ مِنْ أَضْلَاعِهِ ثَمَانِيَةُ أَذْرُعٍ وَ فِي وَسَطِهِ حَوْضٌ فِيهِ مِائَةُ رُمَّةٍ بَالِيَةٍ قَدْ أَتَتْ عَلَيْهَا الْعُصُورُ فَكَفَّ عَنْ نَقْبِ مَا سِوَاهُ
It is said that when Al-Mamoun arrived to Egypt, he ordered the excavation of one the two Pyramids. He excavated after great struggle and huge expense. He found in its interior, spills and coffee. Its way was difficult, and he placed a room in its top made of cubes. The length of each cube from its cubes was of eight cubits, and in the middle of it was a fountain wherein were one hundred decayed rums. The times had come upon these. He paused from the excavation what was besides it.
وَ نُقِلَ أَنَّ هِرْمِسَ الْأَوَّلَ أَخْنُوخُ وَ هُوَ إِدْرِيسُ ع اسْتَدَلَّ مِنْ أَحْوَالِ الْكَوَاكِبِ عَلَى كَوْنِ الطُّوفَانِ فَأَمَرَ بِبُنْيَانِ الْأَهْرَامِ
And it is transmitted that Hirmis the 1st was Akhnoukh, and he-as is Idrees-as. He-as pointed from the situations of the planets upon the coming of the flood, so he-as ordered with building the Pyramid.
وَ يُقَالُ إِنَّهُ ابْتَنَاهَا فِي مُدَّةِ سِتَّةِ أَشْهُرٍ وَ كَتَبَ فِيهَا قُلْ لِمَنْ يَأْتِي بَعْدَنَا يَهْدِمُهَا فِي سِتِّمِائَةِ عَامٍ وَ الْهَدْمُ أَيْسَرُ مِنَ الْبُنْيَانِ وَ كَسَوْنَاهَا الدِّيبَاجَ فَلْيَكْسُهَا الْحُصُرَ وَ الْحُصُرُ أَيْسَرُ مِنَ الدِّيبَاجِ
And it is said that he-as had it built during a period of six months, and he-as wrote in it: ‘Tell the ones to come after us to demolish it in six hundred years’ – and the demolishing is easier than the construction, and he-as clothed it with the brocade – ‘So let them clothe it in straw mats’ – and the straw mats are easier than the brocade.
وَ قَالَ ابْنُ الْجَوْزِيِّ فِي كِتَابِ سَلْوَةِ الْأَحْزَانِ وَ مِنْ عَجَائِبِ الْهَرَمَيْنِ أَنَّ سَمْكَ كُلِّ وَاحِدٍ مِنْهُمَا أَرْبَعُمِائَةِ ذِرَاعٍ مِنْ رُخَامٍ وَ زُمُرُّدٍ وَ فِيهَا مَكْتُوبٌ أَنَا بَنَيْتُهَا بِمُلْكِي فَمَنِ ادَّعَى قُوَّةً فَلْيَهْدِمْهَا فَإِنَّ الْهَدْمَ أَيْسَرُ مِنَ الْبِنَاءِ
And Ibn Al-Jowzy said, in the book ‘Salwah Al-Ahzan’, ‘And from the wonders are the Pyramids. The thickness of each one of the two is of four hundred cubits from marble and emeralds, and in it is written, ‘I have built it with my possessions. So the one who claims to have strength, then let him demolish it, for the demolishing is easier than the constructing’.
قَالَ ابْنُ الْمُنَادِي بَلَغَنَا أَنَّهُمْ قَدَّرُوا خَرَاجَ الدُّنْيَا مِرَاراً فَإِذَا هُوَ لَا يَقُومُ بِهَدْمِهَا وَ اللَّهُ أَعْلَمُ.
Ibn Al-Munady said, ‘It has reached us that they had repeatedly measured the taxes of the world, and it could not be evaluated for demolishing it. And Allah-azwj is more Knowing’’.[110] (Not a Hadeeth + non-Shia source)
باب 37 نادر
CHAPTER 37 – MISCELLANEOUS
أقول وجدت في بعض الكتب القديمة هذه الرواية فأوردتها بلفظها و وجدتها أيضا في كتاب ذكر الأقاليم و البلدان و الجبال و الأنهار و الأشجار مع اختلاف يسير في المضمون و تباين كثير في الألفاظ أشرت إلى بعضها في سياق الرواية و هي هذه.
I (Majlisi) am saying, ‘I found this report in one of the ancient books, so I am referring it with its wording, and I found it as well in the book mentioning the regions, and the cities, and the mountains, and the rivers, and the trees, along with the slight differences in the context and many in the wordings. I have indicated to some of these in continuing the report, and it is this: –
مَسَائِلُ عَبْدِ اللَّهِ بْنِ سَلَامٍ وَ كَانَ اسْمُهُ إِسْمَاوِيلَ فَسَمَّاهُ النَّبِيُّ ص عَبْدَ اللَّهِ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: لَمَّا بُعِثَ النَّبِيُّ ص أَمَرَ عَلِيّاً أَنْ يَكْتُبَ كِتَاباً إِلَى الْكُفَّارِ وَ إِلَى النَّصَارَى وَ إِلَى الْيَهُودِ فَكَتَبَ كِتَاباً أَمْلَاهُ جَبْرَئِيلُ عَلَى النَّبِيِّ ص
Questions of Abdullah Bin Salam, and his names was Ismaweel. The Prophet-saww named him as Abdullah – from Ibn Abbas, may Allah-azwj be Please with him, said, ‘When the Prophet‑saww was Sent, he-saww instructed Ali-asws to write a letter to the Kafirs, and to the Christians, and to the Jews. He-asws wrote a letter dictated by Jibraeel-as unto the Prophet‑saww.
فَكَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى يَهُودِ خَيْبَرَ أَمَّا بَعْدُ فَ إِنَّ الْأَرْضَ لِلَّهِ … وَ الْعاقِبَةُ لِلْمُتَّقِينَ وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
He-asws wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful. From Muhammad-saww, Rasool-saww of Allah-azwj, to the Jews of Khyber. As for after, surely the earth is for Allah-azwj, and the end-result is for the pious, and the greetings be upon the one following the guidance, and there is neither any might nor strength except with Allah-azwj the Exalted, the Magnificent’.
ثُمَّ خَتَمَ الْكِتَابَ وَ أَرْسَلَهُ إِلَى يَهُودِ خَيْبَرَ فَلَمَّا وَصَلَ الْكِتَابُ إِلَيْهِمْ أَتَوْا إِلَى شَيْخِهِمْ ابْنِ سَلَامٍ فَقَالُوا يَا ابْنَ سَلَامٍ هَذَا كِتَابُ مُحَمَّدٍ إِلَيْكَ فَاقْرَأْهُ عَلَيْنَا فَقَرَأَهُ عَلَيْهِمْ فَقَالَ لَهُمْ مَا تُرِيدُونَ مِنْ هَذَا الْكَلَامِ وَ قَدْ أَرَى فِيهِ عَلَامَاتٍ وَجَدْنَا فِي التَّوْرَاةِ أَنَّ هَذَا الَّذِي بَشَّرَنَا بِهِ مُوسَى بْنُ عِمْرَانَ
Then he-saww sealed the letter and sent it to the Jews of Khyber. When the letter arrived to them, they came to their elder Ibn Salam. They said, ‘O Ibn Salam! This is a letter of Muhammad-saww to you, so read it out to us!’ He read it to them. He said to them, ‘What are you wanting from this speech, and I have already seen signs in it we find to be in the Torah! This is the one whom Musa-as Bin Imran-as had given us the glad tidings with’.
فَقَالُوا يَنْسَخُ كِتَابَنَا وَ يُحَرِّمُ عَلَيْنَا مَا أَحَلَّ لَنَا مِنْ قَبْلُ فَقَالَ لَهُمْ ابْنُ سَلَامٍ يَا قَوْمِ اخْتَرْتُمُ الدُّنْيَا عَلَى الْآخِرَةِ وَ الْعَذَابَ عَلَى الْمَغْفِرَةِ
They said, ‘He-saww is abrogating our Book and prohibiting unto us what is Permissible for us from before!’ Ibn Salam said to them, ‘O people! You have chosen the world over the Hereafter, and the Punishment over the Forgiveness’.
فَقَالُوا يَا ابْنَ سَلَامٍ لَوْ كَانَ مُحَمَّدٌ عَلَى دِينِنِا لَكَانَ أَحَبَّ إِلَيْنَا مِنْ غَيْرِهِ فَقَالَ أَنَا أَرُوحُ إِلَيْهِ وَ أَسْأَلُهُ عَنْ أَشْيَاءَ مِنَ التَّوْرَاةِ فَإِنْ أَجَابَنِي عَنْهَا دَخَلْتُ فِي دِينِهِ وَ خَلَّيْتُ دِيْنَ الْيَهُودِيَّةِ
They said, ‘O Ibn Salam! If Muhammad-saww had been upon our religion, it would be more beloved to us than anything else’. He said, ‘I shall go to him-saww and ask him-saww about things from the Torah. If he-saww were to answer me about these, I shall enter into his-saww religion, and vacate the religion of Judaism’.
وَ قَامَ وَ أَخَذَ التَّوْرَاةَ وَ اسْتَخْرَجَ مِنْهَا أَلْفَ مَسْأَلَةٍ وَ أَرْبَعَمِائَةِ مَسْأَلَةٍ وَ أَرْبَعَ مَسَائِلَ مِنْ غَامِضِ الْمَسَائِلِ فَأَخَذَهَا وَ أَتَى بِهَا إِلَى مُحَمَّدٍ وَ هُوَ فِي مَسْجِدِهِ فَقَالَ السَّلَامُ عَلَيْكَ يَا مُحَمَّدُ وَ عَلَى أَصْحَابِكَ
And he stood up and grabbed the Torah and extracted from it one thousand and four hundred and four questions from the obscure issues. He took these and came with these to Muhammad-saww, and he-saww was in his-saww Masjid. He said, ‘The greetings be unto you-saww, O Muhammad-saww, and upon your-saww companions!’
فَقَالُوا وَ عَلى مَنِ اتَّبَعَ الْهُدى السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ مَنْ أَنْتَ يَا هَذَا الرَّجُلُ قَالَ أَنَا عَبْدُ اللَّهِ بْنُ سَلَامٍ وَ أَنَا مِنْ رُسُلِ بَنِي إِسْرَائِيلَ وَ مِمَّنْ قَرَأَ التَّوْرَاةَ وَ أَنَا رَسُولُ الْيَهُودِ إِلَيْكَ مَعَ شَيْءٍ لِتُبَيِّنَهُ لَنَا مَا هُوَ وَ أَنْتَ مِنَ الْمُحْسِنِينَ
They said, ‘And upon the one who follows the guidance be the greetings and Mercy of Allah‑azwj and His-azwj Blessings! Who are you, O you man?’ He said, ‘I am Abdullah Bin Salam, and I am a messenger of the children of Israel, and from the one who read the Torah, and I am a messenger of the Jews to you-saww with something for you-saww to explain to us what it is, and you-saww are from the benefactors’.
فَقَالَ النَّبِيُّ ص اجْلِسْ يَا ابْنَ سَلَامٍ وَ سَلْ عَمَّا شِئْتَ وَ إِنْ شِئْتَ أَخْبَرْتُكَ عَمَّا تَسْأَلُنِي عَنْهُ فَقَالَ أَخْبِرْنِي يَا مُحَمَّدُ فَإِنَّنِي أَزْدَادُ فِيكَ يَقِيناً
The Prophet-saww said: ‘Be seated, O Ibn Salam, and ask about whatever you so desire to, and if you like, I-saww can inform you about what you are to ask me-saww about’. He said, ‘O Muhammad-saww, for it would increase me in conviction regarding you-saww!’
فَقَالَ يَا ابْنَ سَلَامٍ جِئْتَ تَسْأَلُنِي عَنْ أَلْفِ مَسْأَلَةٍ وَ أَرْبَعِمِائَةِ مَسْأَلَةٍ وَ أَرْبَعِ مَسَائِلَ نَسَخْتَهَا مِنَ التَّوْرَاةِ فَنَكَسَ عَبْدُ اللَّهِ بْنُ سَلَامٍ رَأْسَهُ وَ بَكَى وَ قَالَ صَدَقْتَ يَا مُحَمَّدُ
He-saww said: ‘O Ibn Salam! You have come to ask me-as about one thousand four hundred and four issues (which) you have copied it from the Torah’. Abdullah Bin Salam lowered his head and wept, and said, ‘You-saww speak the truth, O Muhammad-saww!’
فَقَالَ أَ نَبِيٌّ أَنْتَ أَمْ رَسُولٌ
He said, ‘Are you-saww a Prophet-as or a Messenger (Rasool-saww)?’
فَقَالَ يَا ابْنَ سَلَامٍ إِنَّ اللَّهَ بَعَثَنِي نَبِيّاً وَ رَسُولًا وَ أَنَا خَاتَمُ النَّبِيِّينَ أَ فَمَا قَرَأْتَ فِي التَّوْرَاةِ مُحَمَّدٌ رَسُولُ اللَّهِ وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً الْآيَةَ وَ أُنْزِلَ عَلَيَ ما كانَ مُحَمَّدٌ أَبا أَحَدٍ مِنْ رِجالِكُمْ وَ لكِنْ رَسُولَ اللَّهِ وَ خاتَمَ النَّبِيِّينَ
He-saww said: ‘O Ibn Salam! Allah-azwj has Sent me-as as a Prophet-saww and a Messenger-as, and I-saww am last of the Prophets-as. Have you not read in the Torah: Muhammad is a Rasool of Allah, and those with him are hard upon the Kafirs, merciful between themselves. You will see them in Ruku and Sajdah [48:29] – the Verse. And He-azwj Revealed unto me-saww: Muhammad was not a father of anyone of your men, but is a Rasool of Allah and last of the Prophets, and Allah would always be Aware of all things [33:40]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي أَ كَلِيمٌ أَنْتَ أَمْ وَحِيٌّ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, are you-saww in conversation (with Allah-azwj) or (is it) Revelation?’
قَالَ يَا ابْنَ سَلَامٍ بَلْ وَحِيٌّ يَأْتِينِي بِهِ جَبْرَائِيلُ عَنْ رَبِّ الْعَالَمِينَ
He-saww said: ‘O Ibn Salam! But, a Revelation. Jibraeel-as comes to me-saww with it from Lord‑azwj of the worlds’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي كَمْ خَلَقَ اللَّهُ نَبِيّاً مِنْ بَنِي آدَمَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how many Prophets-as has Allah-azwj Created from the sons of Adam-as?’
قَالَ يَا ابْنَ سَلَامٍ خَلَقَ اللَّهُ مِائَةَ أَلْفِ نَبِيٍّ وَ أَرْبَعَةً وَ عِشْرِينَ أَلْفَ نَبِيٍّ
He-saww said: ‘O Ibn Salam! Allah-azwj has Created one hundred and twenty-four thousand Prophets-as’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي كَمِ الْمُرْسَلُونَ مِنْهُمْ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how many of them are the Messengers-as?’
قَالَ يَا ابْنَ سَلَامٍ كَانَ الْمُرْسَلُونَ ثَلَاثَمِائَةٍ وَ ثَلَاثَةَ عَشَرَ
He-saww said: ‘O Ibn Salam! The Messengers-as were three hundred and thirteen’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَنْ كَانَ أَوَّلَ الْأَنْبِيَاءِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, who was the first of the Prophets-as?’
قَالَ آدَمُ
He-saww said: ‘Adam-as’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي آدَمُ كَانَ نَبِيّاً مُرْسَلًا
He said, ‘You-saww speak the truth! Inform me, was Adam-as a Prophet-as or a Messenger-saww?’
قَالَ نَعَمْ أَ فَمَا قَرَأْتَ فِي التَّوْرَاةِ قالَ يا آدَمُ أَنْبِئْهُمْ بِأَسْمائِهِمْ الْآيَةَ
He-saww said: ‘Yes. Have you not read in the Torah, He said: O Adam! Inform them of their names. [2:33] – the Verse?’
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ رُسُلِ الْعَرَبِ كَمْ كَانُوا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about Arab Messengers-as, how many were they-as?’
قَالَ سِتَّةٌ أَوَّلُهُمْ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ وَ لُوطٌ وَ صَالِحٌ وَ شُعَيْبٌ وَ مُحَمَّدٌ
He-saww said: ‘Six. The first of them-as is Ibrahim-as, and Ismail-as, and Lut-as, and Salih-as, and Shueyb-as and Muhammad-saww’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ كَانَ بَيْنَ مُوسَى وَ عِيسَى مِنْ نَبِيٍّ
He said, ‘You-saww speak the truth, O Muhammad-saww! How many Prophets-as were there between Musa-as and Isa-as?’
قَالَ أَلْفٌ
He-saww said: ‘A thousand’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَعَلَى أَيِّ دِيْنٍ كَانُوا
He said, ‘You-saww speak the truth, O Muhammad-saww! Which religion were they-as upon?’
قَالَ عَلَى دِينِ اللَّهِ تَعَالَى وَ دِينِ مَلَائِكَتِهِ وَ دِيْنِ الْإِسْلَامِ
He-saww said: ‘Upon the religion of Allah-azwj the Exalted, and religion of His-azwj Angels, and religion of Al Islam’.
قَالَ وَ مَا الْإِسْلَامُ وَ مَا الْإِيمَانُ
He said, ‘And what is Al-Islam, and what is Al-Eman?’
قَالَ أَمَّا الْإِسْلَامُ فَتَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ الْإِقْرَارُ بِأَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ الْحَجُّ إِلَى بَيْتِ اللَّهِ الْحَرَامِ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا
He-saww said: ‘As for Al-Islam, so you testify that there is no god except Allah-azwj Alone, there being no associates for Him-azwj, and the acknowledgment that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and establishing the Salat, and giving the Zakat, and fasting the month of Ramazan, and the Hajj to the Sacred House of Allah-azwj if you have the means to it.
وَ أَمَّا الْإِيمَانُ فَتُؤْمِنُ بِاللَّهِ وَ مَلَائِكَتِهِ وَ الْكِتَابِ وَ النَّبِيِّينَ وَ الْبَعْثِ بَعْدَ الْمَوْتِ وَ الْقَدْرِ خَيْرِهِ وَ شَرِّهِ مِنَ اللَّهِ تَعَالَى
And as for the Eman, so you believe in Allah-azwj, and His-azwj Angels, and the Book, and the Prophets-as, and the Resurrection after the death, and the Pre-determination, its good and its evil, is from Allah-azwj the Exalted’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي كَمْ مِنْ دِينِ اللَّهِ تَعَالَى
He said, ‘You speak the truth, O Muhammad-saww! Inform me, how many religions are there for Allah-azwj the Exalted?’
قَالَ دِينٌ وَاحِدٌ وَ هُوَ الْإِسْلَامُ
He-saww said: ‘The religion of Allah-azwj is one, and it is Al-Islam’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَبِمَ كَانَتِ الشَّرَائِعُ
He said, ‘You-saww speak the truth, O Muhammad-saww! So what were the Laws?’
قَالَ كَانَتْ مُخْتَلِفَةً فِي الْأُمَمِ الْمَاضِيَةِ
He-saww said: ‘There were different in the past communities’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَهْلُ الْجَنَّةِ يَدْخُلُونَ بِالْإِسْلَامِ أَمْ بِالْإِيمَانِ أَمْ بِأَعْمَالِهِمْ
He said, ‘You-saww speak the truth, O Muhammad-saww! The people of the Paradise will be entering due to Al-Islam or due to Al-Eman, or due to their deeds?’
قَالَ يَا ابْنَ سَلَامٍ اسْتَوْجَبُوا الْجَنَّةَ بِالْإِيمَانِ وَ يَدْخُلُونَ بِرَحْمَةِ اللَّهِ وَ يَقْسِمُونَهَا بِأَعْمَالِهِمْ
He-saww said: ‘O Ibn Salam! They would be obligated the Paradise due to the Eman, and they would be entering due to the Mercy of Allah-azwj, and they would be apportioned it due to their deeds’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ أَنْزَلَ اللَّهُ كِتَاباً
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how many Books has Allah-azwj Revealed?’
قَالَ يَا ابْنَ سَلَامٍ أَنْزَلَ اللَّهُ مِائَةَ كِتَابٍ وَ أَرْبَعَةَ كُتُبٍ
He-saww said: ‘O Ibn Salam! Allah-azwj has Revealed one hundred and four Books’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَلَى مَنْ أُنْزِلَتْ هَذِهِ الْكُتُبُ
He said, ‘You speak the truth, O Muhammad-saww! Inform me, upon whom were these Books Revealed?’
قَالَ يَا ابْنَ سَلَامٍ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى آدَمَ أَرْبَعَ عَشْرَةَ صَحِيفَةً وَ أَنْزَلَ عَلَى إِبْرَاهِيمَ عِشْرِينَ صَحِيفَةً وَ فِي قَوْلٍ أَرْبَعَ عَشْرَةَ صَحِيفَةً وَ عَلَى شَيْثِ بْنِ آدَمَ خَمْسِينَ صَحِيفَةً وَ أَنْزَلَ عَلَى إِدْرِيسَ ثَلَاثِينَ صَحِيفَةً وَ أَنْزَلَ الزَّبُورَ عَلَى دَاوُدَ وَ أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى وَ أَنْزَلَ الْإِنْجِيلَ عَلَى عِيسَى وَ أَنْزَلَ عَلَيَّ الْفُرْقَانَ
He-saww said: ‘O Ibn Salam! Allah-azwj Mighty and Majestic Revealed twenty-four Parchments upon Adam-as, and Revealed twenty Parchments upon Ibrahim-as, (and in the word, fourteen Parchments), and fifty Parchments upon Shees-as Bin Adam-as, and He-azwj Revealed thirty Parchments upon Idrees-as, and Revealed the Psalms upon Dawood-as, and Revealed the Torah upon Musa-as, and Revealed the Evangel upon Isa-as, and the Furqan upon me-saww’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَهَلْ أَنْزَلَ عَلَيْكَ كِتَاباً
He said, ‘You-saww speak the truth, O Muhammad-saww! Has a Book been Revealed upon you‑saww?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ وَ أَيُّ كِتَابٍ هُوَ
He said, ‘And which is it?’
قَالَ الْفُرْقَانُ
He-saww said: ‘The Furqan’.
قَالَ يَا مُحَمَّدُ لِمَ سَمَّاهُ الرَّبُّ فُرْقَاناً
He said, ‘O Muhammad-saww! Why did the Lord-azwj Name is as ‘Furqan’ (criterion)?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّهُ يَفْرُقُ الْآيَاتِ وَ السُّوَرَ وَ أُنْزِلَ بِغَيْرِ الْأَلْوَاحِ وَ غَيْرِ الصُّحُفِ وَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ كُلُّهَا جُمْلَةً فِي الْأَلْوَاحِ
He-saww said: ‘O Ibn Salam! Because it differentiates the Verses and the Chapters, and was Revealed without the Tablets, and without the Parchments, while the Torah, and the Evangel, and the Psalms, all of these in total, are from the Tablets’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَهَلْ فِي كِتَابِكَ شَيْءٌ مِنْ هَذِهِ الصُّحُفِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Is there anything from these Parchment in your-saww Book?’
قَالَ نَعَمْ يَا ابْنَ سَلَامٍ
He-saww said: ‘Yes, O Ibn Salam!’
قَالَ مَا هُوَ يَا مُحَمَّدُ
He said, ‘What is it, O Muhammad-saww?’
فَقَرَأَ النَّبِيُّ ص قَدْ أَفْلَحَ مَنْ تَزَكَّى إِلَى قَوْلِهِ صُحُفِ إِبْراهِيمَ وَ مُوسى
The Prophet-saww recited: He has succeeded, the one who purifies himself [87:14] – up to His-azwj Words: The Parchments of Ibrahim and Musa [87:19].
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا ابْتِدَاءُ الْقُرْآنِ وَ مَا خَتْمُهُ قَالَ يَا ابْنَ سَلَامٍ ابْتِدَاؤُهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ خَتْمُهُ صَدَقَ اللَّهُ الْعَلِيُّ الْعَظِيمُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is the beginning of the Quran and is its ending?’ He-saww said: ‘O Ibn Salam! It’s beginning is: In the Name of Allah the Beneficent, the Merciful’ [1:1], and its ending is: Allah-azwj is Truthful, the Exalted, the Magnificent’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ خَمْسَةِ أَشْيَاءَ خَلَقَهَا اللَّهُ بِيَدِهِ مَا هِيَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about five things Allah-azwj ha Created by His-azwj Hand, what are these?’
قَالَ يَا ابْنَ سَلَامٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ جَنَّةَ عَدْنٍ بِيَدِهِ وَ غَرَسَ شَجَرَةَ طُوبَى بِيَدِهِ وَ صَوَّرَ آدَمَ بِيَدِهِ وَ كَتَبَ التَّوْرَاةَ بِيَدِهِ وَ بَنَى السَّمَاوَاتِ بِيَدِهِ
He-saww said: ‘O Ibn Salam! Allah-azwj Mighty and Majestic Created the Garden of Eden by His‑azwj Hand, and Planted the Tooba tree by His-azwj Hand, and Imaged Adam-as by His-azwj Hand, and Wrote the Torah by His-azwj Hand, and Built the skies by His-azwj Hand’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمِينِهِ
(He-saww said): ‘and the skies having been rolled up in His Right Hand. [39:67]’.
قَالَ صَدَقْتَ
He said, ‘You-saww speak the truth’.
قَالَ يَا ابْنَ سَلَامٍ أَ مَا سَمِعْتَ قَوْلَهُ تَعَالَى وَ السَّماءَ بَنَيْناها بِأَيْدٍ وَ إِنَّا لَمُوسِعُونَ
He-saww said; ‘O Ibn Salam! Have you not heard Words of the Exalted: And the sky, We Built it by Hand, and We are the Expanders [51:47]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي مَنْ أَخْبَرَكَ بِهَذَا قَالَ أَخْبَرَنِي جَبْرَائِيلُ قَالَ عَنْ مَنْ قَالَ عَنْ مِيكَائِيلَ قَالَ عَنْ مَنْ قَالَ عَنْ إِسْرَافِيلَ قَالَ عَنْ مَنْ قَالَ عَنِ اللَّوْحِ الْمَحْفُوظِ قَالَ عَنْ مَنْ قَالَ عَنِ الْقَلَمِ قَالَ عَنْ مَنْ قَالَ عَنْ رَبِّ الْعَالَمِينَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, who informed you-saww with this?’ He-saww said: ‘Jibraeel-as informed me-saww’. He said, ‘From who?’ He-saww said: ‘From Mikaeel-as’. He said, ‘From who?’ He-saww said: ‘From Israfeel-as’. He said, ‘From who?’ He-saww said: ‘From the Guarded Tablet’. He said, ‘From who?’ He-saww said: ‘From the Pen’. He said, ‘From who?’ He-saww said: ‘From Lord-azwj of the worlds’.
قَالَ وَ كَيْفَ ذَلِكَ يَا مُحَمَّدُ
He said, ‘And how is that so, O Muhammad-saww?’
قَالَ النَّبِيُّ ص يَأْمُرُ اللَّهُ الْقَلَمَ يَكْتُبُ فِي اللَّوْحِ وَ يُنْزَلُ فِي اللَّوْحِ عَلَى إِسْرَافِيلَ وَ يُبَلِّغُ إِسْرَافِيلُ مِيكَائِيلَ وَ يُبَلِّغُ مِيكَائِيلُ جَبْرَائِيلَ
The Prophet-saww said: ‘Allah-azwj Commands the Pen. It writes in the Tablet, and it is Revealed unto Israfeel-as, and Israfeel-as delivers to Mikaeel-as, and Mikaeel-as delivers to Jibraeel-as’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ جَبْرَائِيلَ فِي زِيِّ الذُّكْرَانِ أَمْ فِي زِيِّ الْإِنَاثِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about Jibraeel-as, is he-as among the males or among the females?’
قَالَ يَا ابْنَ سَلَامٍ بَلْ هُوَ فِي زِيِّ الذُّكْرَانِ
He-saww said: ‘O Ibn Salam! But, he-as is among the males’.
قَالَ فَأَخْبِرْنِي مَا طَعَامُهُ وَ مَا شَرَابُهُ
He said, ‘Inform me, what is his-as food and what is his-as drink?’
قَالَ يَا ابْنَ سَلَامٍ طَعَامُهُ التَّسْبِيحُ وَ شَرَابُهُ التَّهْلِيلُ
He-saww said: ‘O Ibn Salam! His-as food is the glorification, and his-as drink is the extollations of Oneness’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا طُولُهُ وَ مَا عَرْضُهُ وَ مَا صِفَتُهُ وَ مَا لِبَاسُهُ
He said, ‘You speak the truth, O Muhammad-saww! Inform me, what is his-as length, and what is his-as width, and what is his-as description, and what is his-as clothing?’
قَالَ يَا ابْنَ سَلَامٍ عَلَى قَدْرِ الْمَلَائِكَةِ لَا بِالطَّوِيلِ الْأَعْلَى وَ لَا بِالْقَصِيرِ الْأَدْنَى أَغَرُّ مَكْحُولٌ ضَوْؤُهُ كَضَوْءِ النَّهَارِ عِنْدَ ظُلْمَةِ اللَّيْلِ لَهُ أَرْبَعَةٌ وَ عِشْرُونَ جَنَاحاً خَضْرَاءَ مُكَلَّلَةً بِالدُّرِّ وَ الْيَاقُوتِ مَخْتُومَةً بِاللُّؤْلُؤِ عَلَيْهِ وِشَاحٌ بِطَانَتُهُ مِنْ إِسْتَبْرَقٍ وَ ظِهَارَتُهُ الْوَقَارُ وَ الْكَرَامَةُ وَجْهُهُ كَالزَّعْفَرَانِ أَقْنَى الْأَنْفِ مُدَوَّرُ الْحَدَقِ لَا يَأْكُلُ وَ لَا يَشْرَبُ وَ لَا يَمَلُّ وَ لَا يَسْهُو وَ هُوَ قَائِمٌ بِوَحْيِ اللَّهِ تَعَالَى إِلَى يَوْمِ الْقِيَامَةِ
He-saww said: ‘O Ibn Salam! Upon a comparison with the (other) Angels, he-as is neither the tallest, nor the shortest, of moderate stature. His-as illumination is like illumination of the day at the dark night. There are twenty-four green wings for him-saww, embedded with the gems and the rubies sealed with the pearls. Upon him-as is a scarf, his-as interior is of brocade, and his-as apparent is the dignity and the prestige. His-as face is like the saffron, curved of the nose, round of the eyes. He-as neither eats nor drinks, nor gets fed up, nor errs, and he-as stand by the Revelation of Allah-azwj the Exalted up to the Day of Qiyamah’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ بَدْءِ خَلْقِ الدُّنْيَا وَ أَخْبِرْنِي عَنْ بَدْءِ خَلْقِ آدَمَ كَيْفَ خَلَقَهُ اللَّهُ تَعَالَى
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the beginning of the creation of the world and inform me about the beginning of the creation of Adam-as. How did Allah-azwj the Exalted Create him-as?’
قَالَ نَعَمْ يَا ابْنَ سَلَامٍ إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى تَقَدَّسَتْ أَسْمَاؤُهُ وَ لَا إِلَهَ غَيْرُهُ خَلَقَهُ مِنْ طِينٍ بِيَدِهِ وَ خَلَقَ الطِّينَ مِنَ الزَّبَدِ وَ خَلَقَ الزَّبَدَ مِنَ الْمَوْجِ وَ خَلَقَ الْمَوْجَ مِنَ الْمَاءِ
He-saww said: ‘Yes, O Ibn Salam! Allah-azwj the Glorious and Exalted, Holy are His-azwj Names, and there is no god apart from Him-azwj, Created him-as from clay by His-azwj Hand, and Created the clay from the foam, and Created the foam from the wave, and Created the wave from the water’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ آدَمَ لِمَ سُمِّيَ آدَمَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about Adam-as, why was he‑as named as Adam-as?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّهُ خُلِقَ مِنْ طِينِ الْأَرْضِ وَ أَدِيمِهَا
He-saww said: ‘O Ibn Salam! Because he-as had been Created from clay of the earth and its surface (Adam)’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَآدَمُ خُلِقَ مِنَ الطِّينِ كُلِّهِ أَوْ بَعْضِهِ أَوْ مِنْ طِينٍ وَاحِدٍ
He said, ‘You-saww speak the truth, O Muhammad-saww! So, was Adam-as Created from the clay, all of it, or part of it, or from one clay?’
قَالَ يَا ابْنَ سَلَامٍ بَلْ خَلَقَهُ اللَّهُ مِنَ الطِّينِ كُلِّهِ وَ لَوْ أَنَّ آدَمَ خُلِقَ مِنْ طِينٍ وَاحِدٍ لَمَا عَرَفَ بَعْضُهُمْ بَعْضاً وَ كَانُوا عَلَى صُورَةٍ وَاحِدَةٍ
He-saww said: ‘O Ibn Salam! But, Allah-azwj Created from the clay, all of it, and had Adam-as been Created from one clay, part (descendant) of him-as would not have been recognise from a part, and they would have been upon one image’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ هَلْ لَهُمْ مَثَلٌ بِذَلِكَ فِي الدُّنْيَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Is there an example of that for them in the world?’
قَالَ نَعَمْ يَا ابْنَ سَلَامٍ أَ فَمَا تَنْظُرُ إِلَى التُّرَابِ مِنْهُ أَبْيَضُ وَ مِنْهُ أَسْوَدُ وَ مِنْهُ أَحْمَرُ وَ مِنْهُ أَصْفَرُ وَ مِنْهُ أَشْقَرُ وَ مِنْهُ أَغْبَرُ وَ مِنْهُ أَزْرَقُ وَ فِيهِ عَذْبٌ وَ خَشِنٌ وَ فِيهِ لَيِّنٌ وَ كَذَلِكَ بَنُو آدَمَ فِيهِمْ خَشِنٌ وَ فِيهِمْ لَيِّنٌ وَ فِيهِمْ عَذْبٌ كَذَلِكَ التُّرَابُ
He-saww said: ‘Yes, O Ibn Salam! Are you not looking at the soil? From it is white, and from it is black, and from it is red, and from it is yellow, and from it is blonde, and from it is dusty, and from it is blue, and in it is fresh, and coarse, and in it is soft, and like that are the children of Adam-as. Among them are the coarse, and among them are the soft, and among them are the fresh. Similar to that is the soil’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَنْ آدَمُ لَمَّا خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَيْنَ دَخَلَتِ الرُّوحُ فِيهِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, about Adam-as, when Allah-azwj Mighty and Majestic Created him-as, from where did the spirit enter into him-as?’
قَالَ يَا ابْنَ سَلَامٍ دَخَلَتْ مِنْ فِيهِ
He-saww said: ‘O Ibn Salam! From his-as mouth’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَ دَخَلَتْ فِيهِ عَلَى رِضًا أَمْ عَلَى كُرْهٍ
He said, ‘You-saww speak the truth, O Muhammad-saww! Did it enter him-as upon pleasure or upon abhorrence?’
قَالَ يَا ابْنَ سَلَامٍ أَدْخَلَهُ اللَّهُ كُرْهاً وَ يُخْرِجُهَا كُرْهاً
He-saww said: ‘O Ibn Salam! Allah-azwj Entered it in abhorrence, and He-azwj will Extract it in abhorrence’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ مَا قَالَ اللَّهُ لِآدَمَ
He said, ‘You-saww speak the truth, O Muhammad-saww! What did Allah-azwj Say to Adam-as?’
قَالَ يَا ابْنَ سَلَامٍ قَالَ اللَّهُ لِآدَمَ يا آدَمُ اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنَّةَ وَ كُلا مِنْها رَغَداً حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ
He-saww said: ‘O Ibn Salam! Allah-azwj Said to Adam-as: “O Adam! You and your wife dwell in the Garden and eat from it a plenteous (food) wherever you two wish to and do not approach this tree, for then you will become of the unjust [2:35]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَكَمْ أَكَلَ مِنْهَا حَبَّةً
He said, ‘You-saww speak the truth, O Muhammad-saww! How many seeds did he-as eat from it?’
قَالَ حَبَّتَيْنِ
He-saww said: ‘Two seeds’.
قَالَ وَ كَمْ أَكَلَتْ حَوَّاءُ
He said, ‘And how many did Hawwa-as eat?’
قَالَ حَبَّتَيْنِ
He-saww said: ‘Two seeds’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا صِفَةُ الشَّجَرَةِ وَ كَمْ لَهَا غُصْنٌ وَ كَمْ كَانَ طُولُ السُّنْبُلَةِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is the description of the tree, and how many branches are there for it, and how much was the length of the ear (of corn)?’
قَالَ يَا ابْنَ سَلَامٍ كَانَ لَهَا ثَلَاثَةُ أَغْصَانٍ وَ كَانَ طُولُ كُلِّ سُنْبُلَةٍ ثَلَاثَةَ أَشْبَارٍ
He-saww said: ‘There are three branches for it, and the length of each ear (spikes) was of three palm’s span’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَكَمْ سُنْبُلَةً فَرَّكَ مِنْهَا آدَمُ
He said, ‘You-saww speak the truth, O Muhammad-saww! How many ears (of corn) did Adam-as rub?’
قَالَ سُنْبُلَةً وَاحِدَةً
He-saww said: ‘One ear’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَكَمْ كَانَ فِي السُّنْبُلَةِ مِنْ حَبَّةٍ
He said, ‘You speak the truth, O Muhammad-saww! So how many seeds were there in the ear?’
قَالَ كَانَ فِيهَا خَمْسُ حَبَّاتٍ
He-saww said: ‘There were five seeds in it’.
قَالَ فَأَخْبِرْنِي مَا صِفَةُ الْحَبَّةِ
He said, ‘Inform me, what is the description of the seed?’
قَالَ يَا ابْنَ سَلَامٍ كَانَتْ بِمَنْزِلَةِ الْبَيْضِ الْكِبَارِ
He-saww said: ‘O Ibn Salam! It was at the status of the white, large’.
قَالَ فَأَخْبِرْنِي عَنِ الْحَبَّةِ الَّتِي بَقِيَتْ مَعَ آدَمَ مَا صَنَعَ بِهَا
He said, ‘Inform me about the seed which remained with Adam-as, what did he-as do with it?’
قَالَ يَا ابْنَ سَلَامٍ أُنْزِلَتْ مَعَ آدَمَ مِنَ الْجَنَّةِ فَزَرَعَ آدَمُ تِلْكَ الْحَبَّةَ فَتَنَاسَلَ مِنْ تِلْكَ الْحَبَّةِ الْبَرَكَةُ
He-saww said: ‘O Ibn Salam! It descended with Adam-as from the Paradise, and the Blessings were reproduced from that seed’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ آدَمَ أَيْنَ أُهْبِطَ مِنَ الْأَرْضِ
He said, ‘You speak the truth, O Muhammad-saww! Inform me about Adam-as, where was his‑as descent in the earth?’
قَالَ أُهْبِطَ بِالْهِنْدِ
He-saww said: ‘He-as descended in India’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَيْنَ أُهْبِطَتْ حَوَّاءُ
He said, ‘You-saww speak the truth, O Muhammad-saww! So where was the descent of Hawwa‑as?’
قَالَ بِجُدَّةَ
He-saww said: ‘At Jeddah’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَيْنَ أُهْبِطَتِ الْحَبَّةُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Where did the seed descend?’
قَالَ بِأَصْبَهَانَ
He-saww said: ‘At Isfahan’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَيْنَ أُهْبِطَ إِبْلِيسُ
He said, ‘You speak the truth, O Muhammad-saww! Where did Iblees-la descend?’
قَالَ بِبَيْسَانَ
He-saww said: ‘At Baysaan’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ مَا أَغْزَرَ عِلْمَكَ وَ مَا أَصْدَقَ لِسَانَكَ فَأَخْبِرْنِي مَا كَانَ لِبَاسُ آدَمَ لَمَّا أُهْبِطَ مِنَ الْجَنَّةِ
He said, ‘How abundant is your-saww knowledge, and how truthful is your-saww tongue! Inform me, what was the clothing of Adam-as when he-as descended from the Paradise?’
قَالَ ثَلَاثَ أَوْرَاقٍ مِنْ وَرَقِ الْجَنَّةِ مُتَوَشِّحاً بِالْوَاحِدَةِ مُتَّزِراً بِالْأُخْرَى مُتَعَمِّماً بِالثَّالِثَةِ
He-saww said: ‘Three leaves from the leaves of Paradise – Shirting with one, and trousering with the other, and turbanning with the third’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي فِي أَيِّ مَكَانٍ اجْتَمَعَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, in which place did they-as get together?’
قَالَ بِعَرَفَاتٍ
He-saww said: ‘At Arafaat’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي خُلِقَتْ حَوَّاءُ مِنْ آدَمَ أَمْ آدَمُ مِنْ حَوَّاءَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, was Hawwa-as Created from Adam-as, or Adam-as from Hawwa-as?’
قَالَ يَا ابْنَ سَلَامٍ خُلِقَتْ حَوَّاءُ مِنْ آدَمَ وَ لَوْ أَنَّ خُلِقَ مِنْ حَوَّاءَ لَكَانَ الطَّلَاقُ بِيَدِ النِّسَاءِ وَ لَمْ يَكُنْ بِيَدِ الرِّجَالِ
He-saww said: ‘O Ibn Salam! Hawwa-as was Created from Adam-as, and if he-as had been Created from Hawwa-as, the divorce would be in the hand (control) of the women and would not have been in the hand (control) of the men’.
قَالَ فَأَخْبِرْنِي خُلِقَتْ مِنْ كُلِّهِ أَوْ مِنْ بَعْضِهِ
He said, ‘Inform me, was she-as Created from all of him-as, or from part of him-as?’
قَالَ خُلِقَتْ مِنْ بَعْضِهِ وَ لَوْ خُلِقَتْ مِنْ كُلِّهِ لَكَانَ الْقَضَاءُ فِي النِّسَاءِ وَ لَمْ يَكُنْ فِي الرِّجَالِ
He-saww said: ‘She-as was Created from part of him-as, and if she-as had been Created from all of him-as, the decision would have been among the women, and would not be among the men’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ بَاطِنِهِ خُلِقَتْ أَمْ مِنْ ظَاهِرِهِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, was she Created from his‑as interior or from his-as exterior?’
قَالَ يَا ابْنَ سَلَامٍ بَلْ خُلِقَتْ مِنْ بَاطِنِهِ وَ لَوْ خُلِقَتْ مِنْ ظَاهِرِهِ لَكَشَفَتِ النِّسَاءُ مِنْ أَبْدَانِهِنَّ كَمَا تَكْشِفُ الرِّجَالُ
He-saww said: ‘O Ibn Salam! But, she-as was Created from his-as interior, and if she-as had been Created from his-as exterior, the women would have uncovered from their bodies like what the men are uncovering’.
قَالَ فَمِنْ يَمِينِهِ خُلِقَتْ أَمْ مِنْ شِمَالِهِ
He said, ‘Was she-as Created from his-as right or from his-as left?’
قَالَ بَلْ خُلِقَتْ مِنْ شِمَالِهِ وَ لَوْ خُلِقَتْ مِنْ يَمِينِهِ لَكَانَ حَظُّ الْأُنْثَى مِثْلَ حَظِّ الذَّكَرِ وَ شَهَادَتُهَا كَشَهَادَتِهِ وَ مِنْ أَجْلِ ذَلِكَ جَعَلَ اللَّهُ لِلذَّكَرِ مِثْلَ حَظِّ الْأُنْثَيَيْنِ
He-saww said: ‘But, she-as was Created from his-as left, and if she-as had been Created from his‑as right, the share of the female would have been like the share of the male, and her testimony would have been like his testimony, and from that reason, Allah-azwj Made the share for the male to be the share of the two females’.
قَالَ فَأَخْبِرْنِي مِنْ أَيِّ مَوْضِعٍ خُلِقَتْ
He said, ‘Inform me, from which place was she-as Created?’
قَالَ يَا ابْنَ سَلَامٍ خُلِقَتْ مِنْ ضِلْعِهِ الْأَقْصَرِ
He-saww said: ‘O Ibn Salam! She-as was Created from his-as shortest (left) rib’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَنْ كَانَ يَسْكُنُ الْأَرْضَ قَبْلَ آدَمَ قَالَ الْجِنُّ قَالَ فَبَعْدَ الْجِنِّ قَالَ الْمَلَائِكَةُ قَالَ فَبَعْدَ الْمَلَائِكَةِ قَالَ آدَمُ وَ ذُرِّيَّتُهُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, who had settled the earth before Adam-as?’ He-saww said: ‘The Jinn’. He said, ‘So, after the Jinn?’ He-saww said: ‘The Angels’. He said, ‘After the Angels?’ He-saww said: ‘Adam-as and his-as offspring’.
قَالَ وَ كَمْ كَانَ بَيْنَ الْجِنِّ وَ بَيْنَ آدَمَ
He said, ‘And how much (duration) was there between the Jinn and Adam-as?’
قَالَ سَبْعَةُ آلَافِ سَنَةٍ
He-saww said: ‘Seven thousand (over) thousand years’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ آدَمَ فَهَلْ حَجَّ إِلَى بَيْتِ اللَّهِ الْحَرَامِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about Adam-as. Did he-as perform Hajj of the Sacred House of Allah-azwj?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ فَمَنْ حَلَقَ رَأْسَ آدَمَ
He said, ‘So who Created the head of Adam-as?’
قَالَ جَبْرَئِيلُ
He-saww said: ‘Jibraeel-as’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي هَلِ اخْتَتَنَ آدَمُ أَمْ لَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, was Adam-as circumcised or not?’
قَالَ نَعَمْ يَا ابْنَ سَلَامٍ خَتَنَ نَفْسَهُ بِيَدِهِ
He-saww said: ‘Yes, O Ibn Salam! He-as circumcised himself-as by his-as own hand’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الدُّنْيَا لِمَ سُمِّيَتْ دُنْيَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the world, why is it named as the world (Dunya)?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّ الدُّنْيَا خُلِقَتْ مِنْ دُونِ الْآخِرَةِ وَ لَوْ خُلِقَتْ مَعَ الْآخِرَةِ لَمْ تَفْنَ كَمَا لَمْ تَفْنَ الْآخِرَةُ
He-saww said: ‘O Ibn Salam! Because the world was Created from besides (Doun) the Hereafter, and if it had been Created with the Hereafter, it would not perish just as the Hereafter will not perish’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الْقِيَامَةِ لِمَ سُمِّيَتْ قِيَامَةً
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the Qiyamah, why is it named as ‘Qiyamah’ (standing)?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّ مُقَامَ الْخَلَائِقِ فِيهَا لِلْحِسَابِ
He-saww said: ‘O Ibn Salam! Because of the standing (Maqam) of the creature during it for the Reckoning’.
قَالَ فَأَخْبِرْنِي لِمَ سُمِّيَتِ الْآخِرَةُ آخِرَةً
He said, ‘Inform me, why is the Hereafter named as ‘Aakhira’?’
قَالَ لِأَنَّهَا مُتَأَخِّرَةٌ عَنْهَا بَعْدَ الدُّنْيَا لَا يُوصَفُ سِنْوُهَا وَ لَا تُحْصَى أَيَّامُهَا وَ لَا يَمُوتُ سَاكِنُهَا
He-saww said: ‘Because it is delayed (Muta’akhira) from it after the world. Neither can its years be described, nor can its days be counted, nor will its dwellers be dying’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَوَّلِ يَوْمٍ خَلَقَ اللَّهُ تَعَالَى الدُّنْيَا فِيهِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the first day Allah‑azwj the Exalted Created the world in’.
قَالَ يَوْمَ الْأَحَدِ
He-saww said: ‘The day of Sunday’.
قَالَ وَ لِمَ سَمَّاهُ أَحَداً
He said, ‘And why is it named as ‘Ahad’ (Sunday)?’
قَالَ لِأَنَّ اللَّهَ وَاحِدٌ أَحَدٌ فَرْدٌ صَمَدٌ لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً
He-saww said: ‘Because Allah-azwj is One (Waahid), first (Ahad), individual, last (Samad). He-azwj neither took a female companion nor a son’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَالْإِثْنَيْنِ لِمَ سُمِّيَ إِثْنَيْنِ
He said, ‘You speak the truth, O Muhammad-saww! So the Monday, why is it named as ‘Isnayn’ (Monday)?’
قَالَ لِأَنَّهُ ثَانِي يَوْمِ الدُّنْيَا
He-saww said: ‘Because it is the second (Sany) day of the world’.
قَالَ فَالثَّلَاثَاءُ لِمَ سُمِّيَ ثَلَاثَاءَ
He said, ‘So the Tuesday (Al-Salasa), why has it been named as ‘Salasa’?’
قَالَ لِأَنَّهُ ثَالِثُ يَوْمِ الدُّنْيَا
He-saww said: ‘Because it is the third (Salis) day of the world’.
قَالَ فَالْأَرْبِعَاءُ لِمَ سُمِّيَ أَرْبِعَاءَ
He said, ‘The Wednesday (Al-Rabi’a), why is it named as ‘Arbi’a’?’
قَالَ لِأَنَّهُ رَابِعُ يَوْمِ الدُّنْيَا
He-saww said: ‘Because it is the fourth (Rabi’a) day of the world’.
قَالَ فَالْخَمِيسُ لِمَ سُمِّيَ خَمِيساً
He said, ‘The Thursday (Al-Khamees), why is it named as ‘Khamees’?’
قَالَ لِأَنَّهُ خَامِسُ يَوْمِ الدُّنْيَا
He-saww said: ‘Because it is the fifth (Khamis) day of the world’.
قَالَ فَالْجُمُعَةُ لِمَ سُمِّيَ جُمُعَةً
He said, ‘The Friday (Al-Jum’a), why is it named as ‘Jum’a’?’
قَالَ لِأَنَّهُ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَ ذلِكَ يَوْمٌ مَشْهُودٌ وَ هُوَ سَادِسُ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا
He-saww said: ‘Because That would be a Day (in which) the people would be Gathered to it, and that would be a witnessed Day [11:103], and it is the sixth day from the days of the world’.
قَالَ فَالسَّبْتُ لِمَ سُمِّيَ سَبْتاً
He said, ‘The Saturday, why is it named as ‘Sibt’?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّهُ يَوْمٌ يُوَكَّلُ فِيهِ مَلَكٌ لِأَنَّهُ مَعَ كُلِّ عَبْدٍ مَلَكَانِ مَلَكٌ عَنْ يَمِينِهِ وَ مَلَكٌ عَنْ شِمَالِهِ فَالَّذِي عَنْ يَمِينِهِ يَكْتُبُ الْحَسَنَاتِ وَ الَّذِي عَنْ شِمَالِهِ يَكْتُبُ السَّيِّئَاتِ
He-saww said: ‘O Ibn Salam! Because it is a day an Angel is allocated in it, because with every servant there are two Angels, an Angel on his right and an Angel on his left. The one on his right writes the good deeds, and the one on his left writes the evil deeds’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ مَقْعَدِ الْمَلَكَيْنِ مِنَ الْعَبْدِ وَ مَا قَلَمُهُمَا وَ مَا دَوَاتُهُمَا وَ مَا لَوْحُهُمَا وَ مَا مِدَادُهُمَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the seat of the two Angels from the servant, and what is their pen, and what is their instrument, and what is their tablet, and what is their ink?’
قَالَ يَا ابْنَ سَلَامٍ مَقْعَدُهُمَا عَلَى كَتِفَيْهِ وَ قَلَمُهُمَا لِسَانُهُ وَ دَوَاتُهُمَا فُوهُ وَ مِدَادُهُمَا رِيقُهُ وَ لَوْحُهُمَا فُؤَادُهُ يَكْتُبَانِ أَعْمَالَهُ إِلَى مَمَاتِهِ
He-saww said: ‘O Ibn Salam! Their seat is upon his shoulders, and their pen is his tongue, and their instrument is his mouth, and their ink is his saliva, and their tablet is his heart. They write his deeds up to his death’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا خَلَقَ اللَّهُ فِي ذَلِكَ الْيَوْمِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what did Allah-azwj Create during that day?’
قَالَ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ
He-saww said: ‘Noon and the Pen, and what they will be writing! [68:1]’.
قَالَ فَأَخْبِرْنِي كَمْ طُولُ الْقَلَمِ وَ كَمْ عَرْضُهُ وَ كَمْ أَسْنَانُهُ
He said, ‘Inform me, how much is the length of the Pen, and how much is its width, and how many are its teeth?’
قَالَ يَا ابْنَ سَلَامٍ طُولُ الْقَلَمِ خَمْسُمِائَةِ عَامٍ وَ لَهُ ثَلَاثُونَ سِنّاً يَخْرُجُ الْمِدَادُ مِنْ بَيْنِ أَسْنَانِهِ وَ يَجْرِي فِي اللَّوْحِ الْمَحْفُوظِ مَا يَكُونُ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ
He-saww said: ‘O Ibn Salam! Then length of the Pen is of five hundred years (travel), and there are thirty teeth for it. The ink comes out from between its teeth and flows in the Guarded Tablet of what has happened and what will be happening up to the Day of Qiyamah by the Commands of Allah-azwj Mighty and Majestic’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ كَمْ لَحْظَةً لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ
He said, ‘You speak the truth, O Muhammad-saww! How many moments are there for Allah‑azwj Mighty and Majestic during every day and night?’
قَالَ يَا ابْنَ سَلَامٍ ثَلَاثُمِائَةٍ وَ سِتُّونَ لَحْظَةً يَمْضِي وَ يَقْضِي وَ يَرْفَعُ وَ يَضَعُ وَ يُسْعِدُ وَ يُشْقِي وَ يُعِزُّ وَ يُذِلُّ وَ يُعْلِي وَ يَقْهَرُ وَ يُغْنِي وَ يُفْقِرُ
He-saww said: ‘O Ibn Salam! Three hundred and sixty moments. He-azwj Implements, and Decrees, and Raises and Drops, and Causes to be fortunate and wretched, and Endears and Disgraces, and Exalts and Subdues, and Enriches and Impoverishes’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا خَلَقَ اللَّهُ تَعَالَى بَعْدَ ذَلِكَ
He said, ‘You speak the truth, O Muhammad-saww! Inform me, what did Allah-azwj Create after that?’
قَالَ يَا ابْنَ سَلَامٍ السَّمَاءَ السَّابِعَةَ مِمَّا يَلِي الْعَرْشَ وَ أَمَرَهَا أَنْ تَرْتَفِعَ إِلَى مَكَانِهَا فَارْتَفَعَتْ ثُمَّ خَلَقَ السِّتَّةَ الْبَاقِيَةَ وَ أَمَرَ كُلَّ سَمَاءٍ أَنْ تَسْتَقِرَّ مَكَانَهَا فَاسْتَقَرَّتْ
He-saww said: ‘O Ibn Salam! The seventh sky is from what follows the Throne, and He-azwj Commanded it to rise to its place, so it rose up. Then He-azwj Created the remaining six and Commanded each sky to settle in its place, so it settled’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَلِمَ سَمَّاهَا سَمَاءً
He said, ‘You-saww speak the truth, O Muhammad-saww! Why did He-azwj Name it as sky (Sama’a)?’
قَالَ لِارْتِفَاعِهَا
He-saww said: ‘Due to its loftiness’.
قَالَ فَأَخْبِرْنِي مَا بَالُ سَمَاءِ الدُّنْيَا خَضْرَاءُ
He said, ‘Inform me, what is the matter the sky of the world is green?’
قَالَ يَا ابْنَ سَلَامٍ اخْضَرَّتْ مِنْ جَبَلِ قَافٍ
He-saww said: ‘O Ibn Salma! It’s greenery is from the mount Qaf’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مِمَّ خُلِقَتْ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is it created from?’
قَالَ خُلِقَتْ مِنْ مَوْجٍ مَكْفُوفٍ قَالَ وَ مَا الْمَوْجُ الْمَكْفُوفُ قَالَ يَا ابْنَ سَلَامٍ مَاءٌ قَائِمٌ لَا اضْطِرَابَ لَهُ وَ كَانَتِ الْأَصْلُ دُخَاناً
He-saww said: ‘It was Created from a restrained wave’. He said, ‘And what is the restrained wave?’ He-saww said: ‘O Ibn Salam! A still water having no restlessness for it, and originally it was smoke (vapour)’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ السَّمَاوَاتِ أَ لَهَا أَبْوَابٌ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the skies, are there gateways for it?’
قَالَ نَعَمْ لَهَا أَبْوَابٌ وَ هِيَ مُغْلَقَةٌ وَ لَهَا مَفَاتِيحُ وَ هِيَ مَخْزُونَةٌ
He-saww said: ‘Yes, there are gateways for it, and these are locked, and there are keys for these and these are treasured’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَبْوَابِ السَّمَاءِ مَا هِيَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the gateways of the sky, what are these?’
قَالَ ذَهَبٌ
He-saww said: ‘Gold’.
قَالَ فَمَا أَقْفَالُهَا
He said, ‘What are its locks?’
قَالَ مِنْ نُورٍ
He-saww said: ‘From light’.
قَالَ فَمَفَاتِيحُهَا
He said, ‘Its keys?’
قَالَ بِسْمِ اللَّهِ الْعَظِيمِ
He-saww said: ‘In the Name of Allah-azwj the Magnificent’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ طُولِ كُلِّ سَمَاءٍ وَ عَرْضِهَا وَ كَمْ ارْتِفَاعُهَا وَ مَا سُكَّانُهَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the length of each sky and its width, and how much is its highness, and what are its dwellers?’
قَالَ يَا ابْنَ سَلَامٍ طُولُ كُلِّ سَمَاءٍ خَمْسُمِائَةِ عَامٍ وَ عَرْضُهَا كَذَلِكَ وَ بَيْنَ كُلِّ سَمَاءٍ إِلَى سَمَاءٍ خَمْسُمِائَةِ عَامٍ وَ سُكَّانُ كُلِّ سَمَاءٍ جُنْدٌ مِنَ الْمَلَائِكَةِ لَا يَعْلَمُ عَدَدَهُمْ إِلَّا اللَّهُ تَعَالَى
He-saww said: ‘O Ibn Salam! The length of each sky is of five hundred years (travel distance), and its width is like that, and between each sky to a sky there are five hundred years, and dwellers of every sky is an army from the Angels. No one knows their number except Allah‑azwj the Exalted’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ السَّمَاءِ الثَّانِيَةِ مِمَّا خُلِقَتْ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the second sky, what is it Created from?’
قَالَ مِنَ الْغَمَامِ
He-saww said: ‘From the clouds’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ السَّمَاءِ الثَّالِثَةِ مِمَّ خُلِقَتْ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the third sky, what is it Created from?’
قَالَ مِنْ زَبَرْجَدَةٍ خَضْرَاءَ
He-saww said: ‘From green peridot’.
قَالَ فَالرَّابِعَةُ
He said, ‘The fourth?’
قَالَ مِنْ ذَهَبٍ أَحْمَرَ
He-saww said: ‘From red gold’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَالْخَامِسَةُ
He said, ‘You speak the truth, O Muhammad-saww! The fifth?’
قَالَ مِنْ يَاقُوتَةٍ حَمْرَاءَ
He-saww said: ‘From red ruby’.
قَالَ فَالسَّادِسَةُ
He said, ‘The sixth?’
قَالَ مِنْ فِضَّةٍ بَيْضَاءَ
He-saww said: ‘From white silver’.
قَالَ فَالسَّابِعَةُ
He said, ‘The seventh?’
قَالَ مِنْ ذَهَبٍ
He-saww said: ‘From gold’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا فَوْقَ السَّمَاءِ السَّابِعَةِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is above the seventh sky?’
قَالَ بَحْرُ الْحَيَوَانِ
He-saww said: ‘An ocean of life’.
قَالَ فَمَا فَوْقَهُ
He said, ‘What is above it?’
قَالَ بَحْرُ الظُّلْمَةِ
He-saww said: ‘An ocean of darkness’.
قَالَ فَمَا فَوْقَهُ
He said, ‘So what is above it?’
قَالَ بَحْرُ النُّورِ
He said, ‘An ocean of light’.
قَالَ فَمَا فَوْقَهُ
He said, ‘What is above it?’
قَالَ الْحُجُبُ
He-saww said: ‘The veils’.
قَالَ فَمَا فَوْقَهُ
He said, ‘What is above it?’
قَالَ سِدْرَةُ الْمُنْتَهَى
He said, ‘Sidrat Al-Muntaha’.
قَالَ فَمَا فَوْقَ سِدْرَةِ الْمُنْتَهَى
He said, ‘What is above Sidrat Al-Muntaha?’
قَالَ جَنَّةُ الْمَأْوَى
He-saww said: ‘The Garden of Ma’wa’.
قَالَ فَمَا فَوْقَ جَنَّةِ الْمَأْوَى
He said, ‘What is above the Garden of Ma’wa?’
قَالَ حِجَابُ الْمَجْدِ
He-saww said: ‘The veil of Glory’.
قَالَ فَمَا فَوْقَ حِجَابِ الْمَجْدِ
He said, ‘What is above the veil of Glory?’
قَالَ حِجَابُ الْحَمْدِ
He-saww said: ‘The veil of Praise’.
قَالَ فَمَا فَوْقَ حِجَابِ الْحَمْدِ
He said, ‘What is above the veil of Praise?’
قَالَ حِجَابُ الْجَبَرُوتِ
He-saww said: ‘The veil of Omnipotence’.
قَالَ فَمَا فَوْقَ حِجَابِ الْجَبَرُوتِ
He said, ‘What is above the veil of Omnipotence?’
قَالَ حِجَابُ الْعِزِّ
He-saww said: ‘The veil of Honour’.
قَالَ فَمَا فَوْقَ حِجَابِ الْعِزِّ
He said, ‘What is above the veil of Honour?’
قَالَ حِجَابُ الْعَظَمَةِ
He-saww said: ‘The veil of Magnificence’.
قَالَ فَمَا فَوْقَ حِجَابِ الْعَظَمَةِ
He said, ‘What is above the veil of Magnificence?’
قَالَ حِجَابُ الْكِبْرِيَاءِ
He-saww said: ‘The veil of Greatness’.
قَالَ فَمَا فَوْقَ حِجَابِ الْكِبْرِيَاءِ
He said, ‘What is above the veil of Greatness’.
قَالَ الْكُرْسِيُّ
He-saww said: ‘The Chair’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ قَدْ أُوتِيتَ عُلُومَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ إِنَّكَ لَتَنْطِقُ بِالْحَقِّ الْيَقِينِ
He-saww said: ‘I-saww have been Given the knowledge(s) of the formers ones and the latter ones, to be able to speak with the truthful certainty’.
قَالَ فَمَا فَوْقَ الْكُرْسِيِّ
He said, ‘What is above the Chair?’
قَالَ الْعَرْشُ
He-saww said: ‘The Throne’.
قَالَ فَمَا فَوْقَ الْعَرْشِ
He said, ‘What is above the Throne?’
قَالَ اللَّهُ تَعَالَى وَ هُوَ فَوْقَ الْفَوْقِ وَ عِلْمُهُ تَحْتَ التَّحْتِ
He-saww said: ‘Allah-azwj the Exalted, and He-azwj is above the above, and His-azwj Knowledge is beneath the beneath’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي هَلْ يَسْتَوِي مَخْلُوقٌ عَلَى عَرْشِهِ
He said, ‘Inform me, can a created being be even upon His-azwj Throne?’
قَالَ مَعَاذَ اللَّهِ يَا ابْنَ سَلَامٍ
He-saww said: ‘Allah-azwj Forbid, O Ibn Salam!’
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الشَّمْسِ وَ الْقَمَرِ أَ هُمَا مُؤْمِنَانِ أَمْ كَافِرَانِ
He said, ‘You speak the truth, O Muhammad-saww! Inform me about the sun, and the moon, and they both believers or unbelievers?’
قَالَ يَا ابْنَ سَلَامٍ بَلْ هُمَا مُؤْمِنَانِ طَائِعَانِ لِلَّهِ عَزَّ وَ جَلَّ مُسَخَّرَانِ تَحْتَ قَهْرِ الْمَشِيَّةِ
He-saww said: ‘O Ibn Salam! But they are both believes, obedient to Allah-azwj Mighty and Majestic, Subservient beneath the Subduance of the Desire’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ قَالَ فَأَخْبِرْنِي مَا بَالُ الشَّمْسِ وَ الْقَمَرِ لَا يَسْتَوِيَانِ فِي الضَّوْءِ وَ النُّورِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is the matter with the sun and the moon not being the same in the illumination and the light?’
قَالَ يَا ابْنَ سَلَامٍ إِنَّ اللَّهَ مَحَا آيَةَ اللَّيْلِ وَ جَعَلَ آيَةَ النَّهَارِ مُبْصِرَةً نِعْمَةً مِنَ اللَّهِ وَ فَضْلًا وَ لَوْ لَا ذَلِكَ مَا عُرِفَ اللَّيْلُ مِنَ النَّهَارِ وَ لَا النَّهَارُ مِنَ اللَّيْلِ
He-saww said: ‘O Ibn Salam! Allah-azwj Effaced the sign of the night and Made the sign of the day to be sighted, being a bounty from Allah-azwj and a Grace, and had it not been for that, the night could not have been recognised from the day, nor the day from the night’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ اللَّيْلِ لِمَ سُمِّيَ لَيْلًا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the night, why has it been named as ‘layl’ (night)?’
قَالَ لِأَنَّهُ يُلَايِلُ الرِّجَالَ مِنَ النِّسَاءِ جَعَلَهُ اللَّهُ إِلْفاً وَ لِبَاساً
He-saww said: ‘Because the men are spending the night with the women. Allah-azwj has Made it to be a cordiality and an apparel’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي لِمَ سُمِّيَ النَّهَارُ نَهَاراً
He said, ‘You speak the truth, O Muhammad-saww! Inform me, why is the day named as ‘Nahar’ (day)?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّ فِيهِ كُلٌّ مِنَ الْخَلْقِ يَطْلُبُ مَعَاشَهُ
He-saww said: ‘O Ibn Salam! Because during it, every one of the creatures seeks his sustenance’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنِ النُّجُومِ كَمْ جُزْءاً هِيَ
He said, ‘Inform me about the stars, how many segments are these?’
قَالَ يَا ابْنَ سَلَامٍ ثَلَاثَةُ أَجْزَاءٍ جُزْءٌ مِنْهَا بِأَرْكَانِ الْعَرْشِ يَصِلُ ضَوْؤُهَا إِلَى السَّمَاءِ السَّابِعَةِ وَ الْجُزْءُ الثَّانِي بِسَمَاءِ الدُّنْيَا كَأَمْثَالِ الْقَنَادِيلِ الْمُعَلَّقَةِ وَ هِيَ تُضِيءُ لِسُكَّانِهَا وَ تَرْمِي الشَّيَاطِينَ بِشَرَرِهَا إِذَا اسْتَرَقُّوا السَّمْعَ وَ الْجُزْءُ الثَّالِثُ مُعَلَّقَةٌ فِي الْهَوَاءِ وَ هِيَ ضَوْءُ الْبِحَارِ وَ مَا فِيهَا وَ مَا عَلَيْهَا
He-saww said: ‘O Ibn Salam! Three parts, a segment from these is by the corners of the Throne. Their illumination arrives to the seventh sky. And the second segment is in the sky of the world like the hanging lamps, and these illuminate for its dwellers, and the Satans-la are pelted by its sparks when they try to eavesdrop. And the third segment is hanging in the air, and it is the illumination of the oceans and whatever is in it and whatever is upon it’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا بَالُ النُّجُومِ تُبَانُ صِغَاراً وَ كِبَاراً
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is the matter the stars appear as small and large?’
قَالَ يَا ابْنَ سَلَامٍ لِأَنَّ بَيْنَهَا وَ بَيْنَ سَمَاءِ الدُّنْيَا بِحَاراً تَضْرِبُ الرِّيَاحُ أَمْوَاجَهَا فَتُبَانُ مِنْ تَحْتِهَا صِغَاراً أَوْ كِبَاراً وَ مِقْدَارُ النُّجُومِ كُلِّهَا مِقْدَارٌ وَاحِدٌ
He-saww said: ‘O Ibn Salam! Because between these and sky of the world, there is an ocean. The winds are striking its waves, so they appear from under it as small and large, and the measurement of the stars, all of them, is one measurement’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ رِيحاً بَيْنَنَا وَ بَيْنَ سَمَاءِ الدُّنْيَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how many winds are there between us and sky of the world?’
قَالَ ثَلَاثَةُ أَرْيَاحٍ الرِّيحُ الْعَقِيمُ الَّتِي أُرْسِلَتْ عَلَى قَوْمِ عَادٍ حَمَلَتِ الْأَشْجَارَ وَ الثِّمَارَ وَ الرِّيحُ الَّتِي هِيَ سَوْدَاءُ مُظْلِمَةٌ يُعَذَّبُ بِهَا أَهْلُ النَّارِ وَ رِيحٌ تَحْمِلُ الْبِحَارَ وَ رِيحٌ لِأَهْلِ الْأَرْضِ بِهَا حَمَلَتِ الْأَشْجَارُ وَ الثِّمَارُ تَغْدُو فِي جَوَانِبِهَا وَ لَوْ لَا تِلْكَ الرِّيحُ لَاحْتَرَقَتِ الْأَرْضُ وَ الْجِبَالُ مِنْ حَرِّ الشَّمْسِ
He-saww said: ‘Three winds – the Al-Aqeem wind which was Sent upon the people of Aad. It carried the trees, and the fruits; and the wind which is black, dark, the people of the Fire are being Punished by it; and a wind carrying the oceans, and a wing of the people of the earth. By it the trees, and the fruits are carried. It comes in their sides. And had it not been for that wind, the ground and the mountains would be burnt from the heat of the sun’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ حَمَلَةِ الْعَرْشِ كَمْ هُمْ صِنْفاً
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the bearers of the Throne, how many types are they?’
قَالَ ثَمَانُونَ صِنْفاً طُولُ كُلِّ صِنْفٍ أَلْفُ أَلْفِ فَرْسَخٍ وَ عَرْضُهُ خَمْسُمِائَةِ عَامٍ وَ رُءُوسُهُمْ تَحْتَ الْعَرْشِ وَ أَقْدَامُهُمْ تَحْتَ سَبْعِ أَرَضِينَ وَ لَوْ أَنَّ طَائِراً يَطِيرُ مِنْ أُذُنِ أَحَدِهِمُ الْيُمْنَى إِلَى الْيُسْرَى أَلْفَ سَنَةٍ مِنْ سِنِينَ الدُّنْيَا لَمْ يَبْلُغْ إِلَى الْأُذُنِ الْآخَرِ حَتَّى يَمُوتَ هَرَماً أَيْ شَيْخاً لَهُمْ ثِيَابٌ مِنْ دُرٍّ وَ يَاقُوتٍ شَعْرُهُمْ كَالزَّعْفَرَانِ طَعَامُهُمُ التَّسْبِيحُ وَ شَرَابُهُمُ التَّهْلِيلُ
He-saww said: ‘Eight types. The length of each type is a million Farsakhs, and its width is five hundred years, and they heads are beneath the Throne, and their feet are beneath the seven earths, and if a bird were to fly from the right ear of one of them to the left, for a thousand years from the years of the world, it would reach to the other ear until it dies of old age, i.e., as old. For them are clothing’s of gems, and rubies, their hair is like the saffron, their food is the glorification, and their drink is extollations of Oneness.
وَ الصِّنْفُ الْأَوَّلُ نِصْفُهُ ثَلْجٌ وَ نِصْفُهُ نَارٌ لَا يُذِيبُ النَّارُ الثَّلْجَ وَ لَا الثَّلْجُ يُطْفِئُ النَّارَ وَ الصِّنْفُ الثَّانِي نِصْفُهُ رَعْدٌ وَ نِصْفُهُ بَرْقٌ وَ الصِّنْفُ الثَّالِثُ نِصْفُهُ مَاءٌ وَ نِصْفُهُ مَدَرٌ لَا الْمَاءُ يُذِيبُ الْمَدَرَ وَ لَا الْمَدَرُ يُذِيبُ الْمَاءَ وَ الصِّنْفُ الرَّابِعُ نِصْفُهُ رِيحٌ وَ نِصْفُهُ مَاءٌ لَا الرِّيحُ يُهَيِّجُ الْمَاءَ وَ لَا الْمَاءُ يَسْبِقُ الرِّيحَ
The first type, its half is of ice and half of fire. Neither does the fire melt the snow, nor does the ice extinguish the fire. And the second type, half of it is thunder and half of it is lightning. And the third type, half of it is water and half of it is mud. Neither does the water dissolve the mud nor does the water coagulate the water. And the fourth type, half of it is wind and half of it is water. Neither does the wind stir the water nor does the water precede the wind’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ طَائِرٍ يَطِيرُ بَيْنَ السَّمَاءِ وَ الْأَرْضِ لَيْسَ لَهُ فِي السَّمَاءِ مَكَانٌ وَ لَا فِي الْأَرْضِ مَسْكَنٌ مَا هُمْ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about birds flying between the sky and the earth, there is neither a place for them in the sky nor a dwelling in the earth. What are they, O Muhammad-saww?’
قَالَ يَا ابْنَ سَلَامٍ تِلْكَ حَيَّاتٌ أَعْرَافُهَا كَأَعْرَافِ الْخَيْلِ تَبِيضُ فِي الْجَوِّ عَلَى أَذْنَابِهَا وَ تُفْرِخُ عَلَى مَنَاكِبِهَا فِي الْهَوَاءِ إِلَى يَوْمِ الْقِيَامَةِ
He-saww said: ‘O Ibn Salam! These are snakes. Their manes are like the manes of horses. They spawn in the air upon their tails, and produce young ones upon their shoulders in the air up to the Day of Qiyamah’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ مَوْلُودٍ أَشَدَّ مِنْ أَبِيهِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the one born as being stronger than its father’.
قَالَ يَا ابْنَ سَلَامٍ ذَلِكَ الْحَدِيدُ يُولَدُ مِنَ الْحَجَرِ وَ هُوَ أَشَدُّ مِنَ الْحَجَرِ
He-saww said: ‘O Ibn Salam! That is the iron. It is born from the stone, and it is stronger than the stone’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنْ بُقْعَةٍ أَصَابَتْهَا الشَّمْسُ مَرَّةً وَاحِدَةً فَلَا تَعُودُ إِلَيْهَا إِلَى يَوْمِ الْقِيَامَةِ
He said, ‘Inform me about a spot the sun had hit it one time, then it will not return to it up to the Day of Qiyamah’.
قَالَ يَا ابْنَ سَلَامٍ ذَلِكَ مَوْضِعٌ أَغْرَقَ اللَّهُ فِيهِ فِرْعَوْنَ حِينَ انْفَلَقَ الْبَحْرُ وَ انْطَبَقَ عَلَيْهِ
He-saww said: ‘O Ibn Salam! That is a place Allah-azwj had Drowned Pharaoh-la in it when the sea was split and layered upon him-la’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ بَيْتٍ لَهُ اثْنَا عَشَرَ بَاباً أُخْرِجَ مِنْهُ اثْنَا عَشَرَ عَيْناً لِاثْنَيْ عَشَرَ سِبْطاً
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about a house have twelve doors for it, twelve springs emerge from it for twelve tribes’.
قَالَ النَّبِيُّ ص لَمَّا جَاوَزَ مُوسَى بَنِي إِسْرَائِيلَ الْبَحْرَ وَ دَخَلَ بِهِمْ إِلَى الْبَرِّيَّةِ فَشَكَوْا إِلَى مُوسَى الْعَطَشَ فَمَرَّ بِحَجَرٍ مُرَبَّعٍ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِ اضْرِبْ بِعَصاكَ الْحَجَرَ فَضَرَبَ بِهِ مُوسَى فَانْفَجَرَ مِنْهُ اثْنَتا عَشْرَةَ عَيْناً لِاثْنَيْ عَشَرَ سِبْطاً مِنْ بَنِي إِسْرَائِيلَ
The Prophet-saww said: ‘When Musa-as crossed the sea with the children of Israel and entered with them to the wilderness, they complained to Musa of the thirst. He-as passed by a square stone. Allah-azwj Revealed to him: “Strike the rock with your Staff!” . Musa-as struck it, So, there gushed out from it twelve springs; [2:60] for twelve tribes from the children of Israel’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ نَبِيٍّ لَا مِنَ الْجِنِّ وَ الْإِنْسِ وَ لَا مِنَ الطَّيْرِ وَ لَا مِنَ الْوَحْشِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about a Prophet-as, neither from the Jinn, nor from the humans, nor from the birds, nor from the beasts’.
قَالَ يَا ابْنَ سَلَامٍ ذَلِكَ النَّمْلَةُ الَّتِي أَنْذَرَتْ قَوْمَهَا حِينَ قَالَتْ يا أَيُّهَا النَّمْلُ ادْخُلُوا مَساكِنَكُمْ
He-saww said: ‘O Ibn Salam! That is the ant which warned its people when it said: ‘O you ants! Enter into your dwellings [27:18]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ مَنْ أَوْحَى اللَّهُ إِلَيْهِ لَا مِنَ الْجِنِّ وَ لَا مِنَ الْمَلَائِكَةِ وَ لَا مِنَ الْإِنْسِ وَ لَا مِنَ الْوَحْشِ مَا هُوَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the one Allah-azwj Revealed to, neither being from the Jinn, nor from the Angels, nor from the humans, nor from the beasts. What is it?’
قَالَ يَا ابْنَ سَلَامٍ النَّحْلُ أَوْحَى اللَّهُ إِلَيْهَا أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ
He-saww said: ‘O Ibn Salam! The bee. Allah-azwj Revealed to it: “Take houses from the mountains and from the trees and from what they are constructing [16:68]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي مَا أَوْحَى اللَّهُ إِلَيْهِ مِنَ الْأَرْضِ مَا هُوَ
He said, ‘Inform me, what Allah-azwj had Revealed to from the earth, what is it?’
قَالَ يَا ابْنَ سَلَامٍ أَوْحَى اللَّهُ إِلَى جَبَلِ طُورِ سَيْنَاءَ أَنِ ارْفَعْ مُوسَى إِلَى السَّمَاءِ حَتَّى يَتَنَاوَلَ الْأَلْوَاحَ مِنْ رَبِّ الْعَالَمِينَ
He-saww said: ‘O Ibn Salam! Allah-azwj Revealed to the mount Toor of Sinai: “Raise Musa-as to the sky until he-as takes the tablets from Lord-azwj of the worlds!”’
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ مَخْلُوقٍ أَوَّلُهُ عُودٌ وَ آخِرُهُ رُوحٌ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the creature, its beginning is wood and its end is a spirit’.
قَالَ يَا ابْنَ سَلَامٍ تِلْكَ عَصَا مُوسَى بْنِ عِمْرَانَ أَمَرَهُ اللَّهُ أَنْ يُلْقِيَهَا فِي بَيْتِ الْمَقْدِسِ فَأَلْقاها فَإِذا هِيَ حَيَّةٌ تَسْعى
He-saww said: ‘O Ibn Salam! That is the staff of Musa Bin Imran-as. Allah-azwj Commanded it cast it in Bayt Al-Maqdis, So he cast it, and it was a slithering serpent [20:20]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ ثَلَاثٍ ذُكُورٍ لَمْ يُولَدُوا عَنْ فَحْلٍ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about three males not being born from a parent’.
قَالَ يَا ابْنَ سَلَامٍ ذَلِكَ عِيسَى ابْنُ مَرْيَمَ وَ آدَمُ وَ كَبْشُ إِسْمَاعِيلَ
He-saww said: ‘O Ibn Salam! That is Isa-as Bin Maryam-as, and Adam-as, and the ram of Ismail-as’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ وَسَطِ الدُّنْيَا فِي أَيِّ مَوْضِعٍ هُوَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about middle of the world, in which place is it?’
قَالَ بَيْتُ الْمَقْدِسِ قَالَ وَ كَيْفَ ذَلِكَ قَالَ لِأَنَّ فِيهِ الْمَحْشَرَ وَ الْمَنْشَرَ وَ الصِّرَاطَ وَ الْمِيزَانَ
He-saww said: ‘Bayt Al-Maqdis’. He said, ‘And how is that so?’ He-saww said: ‘Because in it would be the Resurrection gathering, and the publicising (the deeds), and the Bridge, and the Scale’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنِ الْفُلْكِ الْمَشْحُونِ مَا هُوَ
He said, ‘Inform me about the laden ship [26:119], what is it?’
قَالَ يَا ابْنَ سَلَامٍ السُّفُنُ الْمَبْنِيَّةُ فِي الْبَحْرِ أَ مَا قَرَأْتَ فِي التَّوْرَاةِ وَ حَمَلْناهُ عَلى ذاتِ أَلْواحٍ وَ دُسُرٍ
He-saww said: ‘O Ibn Salam! The ships build in the ocean. Are you not reading in the Torah: And We Carried him upon (a ship) of panels and nails [54:13]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ مَا الْأَلْوَاحُ
He said, ‘And what are the tablets?’
قَالَ الْأَشْجَارُ الَّتِي سَفَقَتْ طُولًا هِيَ الْأَلْوَاحُ
He-saww said: ‘The trees which were flat, tall, these are the tablets’.
فَأَخْبِرْنِي عَنِ الدُّسُرِ
Inform me about the nails’.
قَالَ يَا ابْنَ سَلَامٍ الْمَسَامِيرُ وَ الْعَوَارِضُ مِنَ الْحَدِيدِ
He-saww said: ‘O Ibn Salam! The nails and the bars of iron’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي كَمْ كَانَ طُولُ السَّفِينَةِ وَ كَمْ عَرْضُهَا وَ كَمْ كَانَ ارْتِفَاعُهَا
He said, ‘Inform me, how much was the length of the ship, and how much was its width, and how much was its height?’
قَالَ يَا ابْنَ سَلَامٍ كَانَ طُولُهَا ثَلَاثَمِائَةِ ذِرَاعٍ وَ عَرْضُهَا مِائَةً وَ خَمْسِينَ ذِرَاعاً وَ ارْتِفَاعُهَا مِائَتَيْ ذِرَاعٍ
He-saww said: ‘O Ibn Salam! Its length is of three hundred cubits, and its width is of one hundred and fifty cubits, and its height is of two hundred cubits’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي مِنْ أَيْنَ رَكِبَهَا نُوحٌ
He said, ‘Inform me, from where did Noah-as sail it?’
قَالَ مِنَ الْعِرَاقِ
He-saww said: ‘From Al-Iraq’.
قَالَ أَيْنَ ثَبَتَ
He said, ‘Where was it affirmed?’
قَالَ طَافَتْ بِالْبَيْتِ الْعَتِيقِ أُسْبُوعاً وَ بِبَيْتِ الْمَقْدِسِ أُسْبُوعاً وَ اسْتَوَتْ عَلَى الْجُودِيِ
He-saww said: ‘It circled the House (Kabah) for a week, and Bayt Al-Maqdis for a week, and and it (ship) rested upon the (Mount) Judi, [11:44]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-asws speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنِ الْبَيْتِ الْمَعْمُورِ أَيْنَ كَانَ لَمَّا أَغْرَقَ اللَّهُ الدُّنْيَا
He said, ‘Inform me about the Bayt Al-Mamour! Where was it when Allah-azwj Drowned the world?’
قَالَ يَا ابْنَ سَلَامٍ رَفَعَهُ اللَّهُ تَعَالَى إِلَى السَّمَاءِ السَّابِعَةِ قَبْلَ الطُّوفَانِ
He-saww said: ‘O Ibn Salam! Allah-azwj the Exalted Raised it to the seventh sky before the flood’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي أَيْنَ كَانَتِ الصَّخْرَةُ وَقْتَ الطُّوفَانِ
He said, ‘Inform me, where was the rock at the time of the flood?’
قَالَ وَ أَمَرَ اللَّهُ تَعَالَى أَبَا قُبَيْسٍ أَنْ يَحْمِلَ الصَّخْرَةَ فِي بَطْنِهِ
He-saww said: ‘And Allah-azwj Commanded (mount) Abu Qubais to carry the rock in its interior’.
قَالَ فَالْبَيْتُ الْمُقَدَّسُ لَمَّا أَغْرَقَ اللَّهُ الدُّنْيَا أَيْنَ كَانَ
He said: ‘So Bayt Al Maqdis, when Allah-azwj Drowned the world, where was it?’
قَالَ فِي جَبَلِ أَبِي قُبَيْسٍ
He-saww said: ‘In mount Abu Qubeys’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ مَوْلُودٍ لَمْ يُشْبِهْ أَبَاهُ وَ رُبَّمَا أَشْبَهَ خَالَهُ وَ رُبَّمَا أَشْبَهَ عَمَّهُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the new-born who does not resemble his father, and sometimes he resembles his maternal uncle, and sometimes he resembles his paternal uncle’.
قَالَ يَا ابْنَ سَلَامٍ إِذَا جَامَعَ الرَّجُلُ امْرَأَتَهُ فَإِنْ غَلَبَتْ شَهْوَةُ الْمَرْأَةِ عَلَى شَهْوَةِ الرَّجُلِ خَرَجَ الْوَلَدُ إِلَى خَالِهِ وَ إِنْ غَلَبَتْ شَهْوَةُ الرَّجُلِ عَلَى شَهْوَةِ الْمَرْأَةِ خَرَجَ إِلَى عَمِّهِ وَ إِنِ اسْتَوَيَا خَرَجَ الْوَلَدُ إِلَى أُمِّهِ وَ أَبِيهِ
He said, ‘O Ibn Salam! When the man copulates with his wife, if the desire of the woman overcomes upon the desire of the man, the child emerges resembling to his maternal uncle, and it the desire of the man overcomes upon the desires of the woman, the child emerges (resembling) to his paternal uncle, and if they are both the same, the child emerges (resembling) to his mother and father’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ.
He said, ‘You speak the truth, O Muhammad-saww!’’[111]
أَقُولُ فِي الرِّوَايَةِ الْأُخْرَى هَكَذَا
I (Majlisi) am saying, ‘In another report it is like this: –
قَالَ فَأَخْبِرْنِي عَنِ الْمَوْلُودِ إِذَا لَمْ يُشْبِهْ أَبَاهُ وَ رُبَّمَا يُشْبِهُ خَالَهُ وَ عَمَّهُ
He said, ‘Inform me about the new-born when he does not resemble his father, and sometimes he resembles his maternal uncle and his paternal uncle’.
قَالَ إِذَا جَامَعَ الرَّجُلُ امْرَأَتَهُ فَإِنْ غَلَبَتْ شَهْوَةُ الرَّجُلِ شَهْوَةَ الْمَرْأَةِ خَرَجَ الرَّجُلُ بِأَبِيهِ أَشْبَهَ وَ إِنْ غَلَبَتْ شَهْوَةُ الْمَرْأَةِ خَرَجَ الْوَلَدُ بِأُمِّهِ أَشْبَهُ وَ إِنِ اسْتَوَيَا خَرَجَ شَبِيهاً بِهِمَا فَإِنْ سَبَقَتْ شَهْوَةُ الرَّجُلِ خَرَجَ الْوَلَدُ بِعَمِّهِ أَشْبَهَ وَ إِنْ سَبَقَتْ شَهْوَةُ الْمَرْأَةِ كَانَ الْوَلَدُ بِخَالِهِ أَشْبَهَ
He-saww said: ‘When the man copulates with his wife, if the desire of the man overcomes the desire of the woman, the man emerges resembling with his father, and if the desire of the woman overcomes, the child emerges resembling with its mother, and if they are the same, it emerges resembling them both. If the desire of the man precedes, the child emerges resembling with his paternal uncle, and if the desire of the woman precedes, the child would be resembling with his maternal uncle’.
قَالَ صَدَقْتَ.
He said, ‘You-saww speak the truth’’.[112]
رَجَعْنَا إِلَى الرِّوَايَةِ الْأُولَى
We return to the first report –
قَالَ فَأَخْبِرْنِي هَلْ يُعَذِّبُ اللَّهُ عَبْدَهُ بِلَا حُجَّةٍ
He said, ‘Inform me, does Allah-azwj Punish His-azwj servant without an argument?’
قَالَ مَعَاذَ اللَّهِ يَا ابْنَ سَلَامٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَدْلٌ لَا يَجُورُ فِي قَضَائِهِ
He-saww said: ‘Allah-azwj Forbid, O Ibn Salam! Allah-azwj Blessed and Exalted is Just, not tyrannous in His-azwj Decrees’.
قَالَ صَدَقْتَ
He said, ‘You speak the truth’.
قَالَ فَأَخْبِرْنِي عَنْ أَطْفَالِ الْمُشْرِكِينَ فِي الْجَنَّةِ أَمْ فِي النَّارِ
He said, ‘Inform me about the children of the Polytheists, would they be in the Paradise or in the Fire’.
قَالَ يَا ابْنَ سَلَامٍ اللَّهُ أَوْلَى بِهِمْ وَ لَكِنْ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جُمِعَ الْخَلْقُ لِفَصْلِ الْقَضَاءِ أَمَرَ اللَّهُ تَعَالَى بِأَطْفَالِ الْمُشْرِكِينَ فَيُؤْتَى بِهِمْ فَيَقُولُ لَهُمْ عِبَادِي وَ أَبْنَاءَ عِبَادِي وَ إِمَائِي مَنْ رَبُّكُمْ وَ مَا دِينُكُمْ وَ مَا أَعْمَالُكُمْ
He-saww said: ‘O Ibn Salam! Allah-azwj is foremost with them, but when it would be the Day of Qiyamah, and the creatures are gathered for the decisive Judgment, Allah-azwj would Command the children of the Polytheists, so they would come with them. He-azwj would Say to them: “My-azwj servants, and sons of My-azwj servants, and My-azwj maids! Who is your Lord‑azwj? And what is your religion! And what are your deeds!”
فَيَقُولُونَ اللَّهُمَّ أَنْتَ رَبُّنَا وَ أَنْتَ خَالِقُنَا وَ لَمْ نَكُنْ شَيْئاً وَ أَمَتَّنَا وَ لَمْ تَجْعَلْ لَنَا لِسَاناً نَنْطِقُ بِهِ وَ لَا عَقْلًا نَعْقِلُ بِهِ وَ لَا قُوَّةً فِي الْأَعْضَاءِ نَتَعَبَّدُ بِهَا وَ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا
They would say, ‘O Allah-azwj! You-azwj are our Lord-azwj, and You-azwj are our Creator, and we did not happen to be anything, and we died, and You-azwj did not Make a tongue for us to be speaking with, nor any strength of limbs we would be worshipping with, nor was there any knowledge for it except what You-azwj had Taught us!’
فَيَقُولُ اللَّهُ لَهُمْ وَ هُوَ أَجَلُّ قَائِلٍ فَالْآنَ لَكُمْ أَلْسِنَةٌ وَ عُقُولٌ وَ قُوَّةٌ لِلْحَرَكَةِ فِي الْأَعْضَاءِ فَإِنْ أَمَرْتُكُمْ بِأَمْرٍ يَا عِبَادِي تَفْعَلُوهُ
Allah-azwj would Say to them, and He-azwj is the most Majestic Speaker: “So now there are ears for you, and intellects, and strength of the movement in the limbs. If I-azwj were to Command you with a Command, O My-azwj servants, will you be doing it?”
فَيَقُولُونَ السَّمْعُ وَ الطَّاعَةُ لَكَ يَا إِلَهَنَا وَ خَالِقَنَا وَ رَازِقَنَا وَ مَالِكَنَا
They would say, ‘The listening and the obedience is to You-azwj, O our God-azwj, and our Creator, and our Sustainer, and our Owner!’
فَيَأْمُرُ اللَّهُ تَعَالَى مَالِكاً فَتَزْجُرُ جَهَنَّمَ حَتَّى تَفُورَ وَ يَأْمُرُ أَطْفَالَ الْمُشْرِكِينَ أَلْقُوا أَنْفُسَكُمْ فِي تِلْكَ النَّارِ
Allah-azwj the Exalted would Command Maalik (keeper of Hell). He would inflame Hell until it overflows, and He-azwj would Command the children of the Polytheists: “Throw yourselves into that Fire!”
فَمَنْ سَبَقَ لَهُ فِي عِلْمِ اللَّهِ أَنْ يَكُونَ سَعِيداً أَلْقَى نَفْسَهُ فِيهَا فَتَكُونُ النَّارُ عَلَيْهِ بَرْداً وَ سَلَاماً كَمَا كَانَتْ عَلَى إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ
The one who has preceded in the Knowledge of Allah-azwj that he would be fortunate, would throw himself into it. The Fire would become cool and safe upon him, just as it had been upon Ibrahim-as, Friend of the Beneficent.
وَ مَنْ سَبَقَ لَهُ فِي عِلْمِ اللَّهِ أَنْ يَكُونَ شَقِيّاً امْتَنَعَ أَنْ يُلْقِيَ نَفْسَهُ فِي تِلْكَ النَّارِ فَيَكُونُونَ تَبَعاً لِآبَائِهِمْ وَ أُمَّهَاتِهِمْ فِي النَّارِ وَ الْفِرْقَةُ الْأُخْرَى يَخْرُجُونَ إِلَى الْجَنَّةِ مَعَ الْمُؤْمِنِينَ
And the one who had preceded for him in the Knowledge of Allah-azwj that he would be wretched, would refuse to throw himself into that Fire. So they would become followers of their fathers and their mothers into the Fire, and the other sect would be brought out to the Paradise along with the Momineen’.
قَالَ صَدَقْتَ
He said, ‘You-saww speak the truth’.
[قَالَ بَرَرْتَ وَ بَيَّنْتَ وَ أَزَلْتَ الشَّكَّ يَا مُحَمَّدُ فَزِدْنِي يَقِيناً] فَأَخْبِرْنِي عَنِ الْأَرْضِ لِمَ سُمِّيَتْ أَرْضاً
He said, ‘You-saww have justified and explained, and removed the doubt, O Muhammad-saww, so increase me in conviction. Inform me about the earth, why was is named as ‘Arz’ (earth)?’
قَالَ لِأَنَّهَا أَرْضٌ يُدَاسُ عَلَيْهَا
He-saww said: ‘Because it is a land to be trampled upon’.
قَالَ فَمِمَّ خُلِقَتْ
He said, ‘What was it Created from?’
قَالَ مِنْ زَبَرْجَدٍ
He-saww said: ‘From emeralds’.
قَالَ فَالزَّبَرْجَدَةُ مِمَّ خُلِقَتْ
He said, ‘So what have the emeralds been Created from?’
قَالَ مِنَ الْمَوْجِ
He-saww said: ‘From the wave’.
قَالَ فَالْمَوْجُ مِمَّ خُلِقَ
He said, ‘The wave, what is it Created from?’
قَالَ مِنَ الْبَحْرِ
He-saww said: ‘From the sea’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَكَيْفَ ذَلِكَ
He said, ‘You-saww speak the truth, O Muhammad-saww! How is that so?’
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْبَحْرَ أَمَرَ الرِّيحَ أَنْ تَضْرِبَ الْأَمْوَاجَ بَعْضَهَا فِي بَعْضٍ فَاضْطَرَبَ الْأَمْوَاجُ حَتَّى ظَهَرَ الزَّبَدُ ثُمَّ أَمَرَهَا أَنْ تَجْتَمِعَ فَاجْتَمَعَتْ ثُمَّ أَمَرَهَا أَنْ تَلِينَ فَلَانَتْ ثُمَّ أَمَرَهَا أَنْ تَعْتَدِلَ فَاعْتَدَلَتْ ثُمَّ أَمَرَهَا أَنْ تَمْتَدَّ فَامْتَدَّتْ فَصَارَتْ أَرْضاً
He said, ‘When Allah-azwj Mighty and Majestic Created the sea, He-azwj Commanded the wind to strike the waves, part of it in part. So the waves became restless until the foam appeared. Then He-azwj Commanded it to gather, so it gathered. Then He-azwj Commanded it to be soft, so it softened. Then He-azwj Commanded it to be moderate, so it moderated. Then He-azwj Commanded it to extend, so it extended, and it became land’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مِنْ أَيْنَ سُكُونُهَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, where is its residence?’
قَالَ مِنْ جَبَلِ قَافٍ وَ هُوَ أَصْلُ أَوْتَادِ الْأَرْضِ الَّتِي نَحْنُ عَلَيْهَا
He-saww said: ‘From mount Qaf, and it is the original peg of the earth which we are upon’.
قَالَ فَأَخْبِرْنِي مَا تَحْتَ هَذِهِ الْأَرْضِ
He said, ‘Inform me! What is beneath this earth?’
قَالَ تَحْتَهَا ثَوْرٌ
He-saww said: ‘Beneath it is soil’.
قَالَ وَ مَا صِفَتُهُ
He said, ‘What is it’s description’.
قَالَ يَا ابْنَ سَلَامٍ لَهُ أَرْبَعُ قَوَائِمَ وَ هُوَ قَائِمٌ عَلَى صَخْرَةٍ بَيْضَاءَ
He-saww said: ‘O Ibn Salam! There are four foundations for it, and it is standing upon a white rock’.
قَالَ فَأَخْبِرْنِي مَا صِفَتُهُ
He said, ‘Inform me, what is it’s description?’
قَالَ يَا ابْنَ سَلَامٍ لَهُ أَرْبَعُونَ قَرْناً وَ أَرْبَعُونَ سِنّاً رَأْسُهُ بِالْمَشْرِقِ وَ ذَنَبُهُ بِالْمَغْرِبِ وَ هُوَ سَاجِدٌ لِلَّهِ تَعَالَى إِلَى يَوْمِ الْقِيَامَةِ مِنَ الْقَرْنِ إِلَى الْقَرْنِ مَسِيرَةُ خَمْسِينَ أَلْفَ سَنَةٍ
He-saww said: ‘O Ibn Salam! There are forty horns for it, and forty teeth. Its head is in the east and its tail is in the west, and it is in Sajdah to Allah-azwj the Exalted up to the Day of Qiyamah. From a horn to a horn there is a travel distance of a thousand years’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا تَحْتَ الصَّخْرَةِ
He said, ‘You-saww speak the truth, O Muhammad-saww! What is beneath the rock?’
قَالَ تَحْتَهَا جَبَلٌ يُقَالُ لَهُ الصُّعُودُ
He-saww said: ‘Beneath it is a mountain call Al-Suoud’.
قَالَ وَ لِمَنْ ذَلِكَ الْجَبَلُ
He said, ‘And for whom is that mountain?’
قَالَ لِأَهْلِ النَّارِ يَصْعَدُهُ الْمُشْرِكُونَ إِلَى يَوْمِ الْقِيَامَةِ وَ هُوَ مَسِيرَةُ أَلْفِ سَنَةٍ حَتَّى إِذَا بَلَغُوا أَعْلَى ذَلِكَ الْجَبَلِ ضُرِبُوا بِمَقَامِعَ فَيَسْقُطُونَ إِلَى أَسْفَلِهِ فَيُسْحَبُونَ عَلَى وُجُوهِهِمْ
He-saww said: ‘For the people of the Fire. The Polytheists will ascend it up to the Day of Qiyamah, and it is a travel distance of a thousand years, until when they reach to that mountain, they would be struck with the rods, so they will fall to its bottom, being upon their faces’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا تَحْتَ ذَلِكَ الْجَبَلِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is beneath that mountain?’
قَالَ أَرْضٌ
He-saww said: ‘Ground (land)’.
قَالَ وَ مَا اسْمُهَا
He said, ‘And what is its name?’
قَالَ جَارِيَةٌ
He-saww said: ‘Jariya’.
قَالَ وَ مَا تَحْتَهَا
He said, ‘And what is beneath it?’
قَالَ بَحْرٌ
He-saww said: ‘An ocean’.
قَالَ وَ مَا اسْمُهُ
He said, ‘And what is its name?’
قَالَ سَهَكٌ
He-saww said: ‘Sahak’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَمَا تَحْتَ ذَلِكَ الْبَحْرِ
He said, ‘So what is beneath that ocean?’
قَالَ أَرْضٌ
He-saww said: ‘Land’.
قَالَ وَ مَا اسْمُهَا
He said, ‘And what is its name?’
قَالَ نَاعِمَةُ
He-saww said: ‘Na’ima’.
قَالَ وَ مَا تَحْتَهَا
He said, ‘And what is beneath it?’
قَالَ بَحْرٌ
He-saww said: ‘An ocean’.
قَالَ وَ مَا اسْمُهُ
He said, ‘And what is it’s name?’
قَالَ الزَّاخِرُ
He-saww said: ‘Al-Zajir’.
قَالَ وَ مَا تَحْتَهُ
He said, ‘And what is beneath it?’
قَالَ أَرْضٌ
He-saww said: ‘Land’.
قَالَ وَ مَا اسْمُهَا
He said, ‘And what is its name?’
قَالَ فَسِيحَةُ
He-saww said: ‘Faseeha’.
قَالَ فَصِفْ لِي هَذِهِ الْأَرْضَ
He said, ‘Describe this land to me’.
قَالَ يَا ابْنَ سَلَامٍ هِيَ أَرْضٌ بَيْضَاءُ كَالشَّمْسِ وَ رِيحُهَا كَالْمِسْكِ وَ ضَوْؤُهَا كَالْقَمَرِ وَ نَبَاتُهَا كَالزَّعْفَرَانِ يحشرون [يُحْشَرُ] عَلَيْهَا الْمُتَّقُونَ يَوْمَ الْقِيَامَةِ
He-saww said: ‘O Ibn Salam! It is a white land like the sun, and its aroma is like the musk, and its illumination is like the moon, and its vegetation is like the saffron. The pious will be gathered upon it on the Day of Qiyamah’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي أَيْنَ تَكُونُ هَذِهِ الْأَرْضُ الَّتِي نَحْنُ عَلَيْهَا الْيَوْمَ
He said, ‘Inform me! Where would this land (ground) happen to be, which we are upon it today?’
قَالَ النَّبِيُّ ص يَا ابْنَ سَلَامٍ تُبَدَّلُ هَذِهِ الْأَرْضُ غَيْرَهَا
The Prophet-saww said: ‘O Ibn Salam! This land will be replaced by another’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا تَحْتَ تِلْكَ الْأَرْضِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is beneath that land?’
قَالَ الْبَحْرُ
He-saww said: ‘The ocean’.
قَالَ وَ مَا اسْمُهُ
He said, ‘And what is it’s name?’
قَالَ الْقَمْقَامُ
He-saww said: ‘Al-Qamqaam’.
قَالَ وَ مَا فِيهِ
He said, ‘And what is in it?’
قَالَ الْحُوتُ
He-saww said: ‘The whale’.
قَالَ وَ مَا اسْمُهُ
He said, ‘And what is its name?’
قَالَ يهموت
He-saww said: ‘Yahmout’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَصِفْ لِيَ الْحُوتَ
He said, ‘Describe the whale to me!’
قَالَ يَا ابْنَ سَلَامٍ رَأْسُهُ بِالْمَشْرِقِ وَ ذَنَبُهُ بِالْمَغْرِبِ
He-saww said: ‘O Ibn Salam! It’s head is in the east, and it’s tail is in the west’.
قَالَ فَمَا عَلَى ظَهْرِهِ
He said, ‘So what is upon it’s back?’
قَالَ الْأَرْضُ وَ الْبِحَارُ وَ الظُّلْمَةُ وَ الْجِبَالُ
He-saww said: ‘The earth, and the oceans, and the darkness, and the mountains’.
قَالَ فَمَا بَيْنَ عَيْنَيْهِ
He said, ‘So what is between its eyes?’
قَالَ سَبْعَةُ أَبْحُرٍ فِي كُلِّ بَحْرٍ سَبْعُونَ أَلْفَ مَدِينَةٍ فِي كُلِّ مَدِينَةٍ أَلْفُ لِوَاءٍ تَحْتَ كُلِّ لِوَاءٍ سَبْعُونَ أَلْفَ مَلَكٍ
He-saww said: ‘Seven oceans. In each ocean there are seventy thousand cities. In every city there are a thousand flags. Beneath each flag there are seventy thousand Angels’.
قَالَ فَمَا يَقُولُونَ
He said, ‘So what are they saying?’
قَالَ يَقُولُونَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
He-saww said: ‘They are saying, ‘There is no god except Allah-azwj Alone. There is no associate for Him-azwj. For Him-azwj is the Kingdom and for Him-azwj is the Praise. He-azwj Causes to live and Causes to die, and He-azwj is alive, not dying. In His-azwj Hand is the good and He-azwj is Able upon all things!’’
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا تَحْتَ الرِّيحِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is beneath the wind?’
قَالَ الظُّلْمَةُ
He-saww said: ‘The darkness’.
قَالَ فَمَا تَحْتَ الظُّلْمَةِ
He said, ‘So what is beneath the darkness?’
قَالَ الثَّرَى
He-saww said: ‘The soil’.
قَالَ فَمَا تَحْتَ الثَّرَى
He said, ‘So what is beneath the soil?’
قَالَ لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ
He-saww said: ‘No one knows it except Allah-azwj Mighty and Majestic’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ ثَلَاثٍ مِنْ رِيَاضِ الْجَنَّةِ فِي الْأَرْضِ أَيْنَ تَكُونُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about three of the gardens of Paradise being in the earth, where do they happen to be?’
قَالَ يَا ابْنَ سَلَامٍ أَوَّلُهَا مَكَّةُ وَ ثَانِيهَا بَيْتُ الْمَقْدِسِ وَ ثَالِثُهَا مَدِينَةُ مُحَمَّدٍ
He-saww said: ‘O Ibn Salam! It’s first is Makkah, and its second is Bayt Al-Maqdis, and its third is Medina (city) of Muhammad-saww’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَرْبَعِ مَدَائِنَ مِنْ مَدَائِنِ الْجَنَّةِ فِي الدُّنْيَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about four cities from the cities of Paradise being in the earth’.
قَالَ أَوَّلُهَا إِرَمُ ذَاتُ الْعِمَادِ وَ الثَّانِيَةُ الْمَنْصُورِيَّةُ وَ هِيَ مَدِينَةٌ بِالشَّامِ وَ الثَّالِثَةُ قَيْسَارِيَّةُ وَ هِيَ مَدِينَةٌ بِسَاحِلِ الْبَحْرِ فِي الشَّامِ وَ الرَّابِعَةُ هِيَ الْبَلْقَاءُ وَ هِيَ أَرْمَنِيَّةُ
He-saww said: ‘It’s first is Iram, possessors of lofty pillars [89:7], and the second is Mansouriya, and it is a city in Syria (India), and the third is Qeysariya, and it is a city on the shores of the sea in Syrian, and the fourth, it is Al-Balqa’a, and it is Armenia’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَرْبَعِ مَنَابِرَ مِنْ مَنَابِرِ الْجَنَّةِ فِي الدُّنْيَا أَيُّ مَوْضِعٍ هِيَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about four pulpits of the Paradise being in the world, which places are these in?’
قَالَ يَا ابْنَ سَلَامٍ أَوَّلُهَا قِيرَوَانُ وَ هِيَ إِفْرِيقِيَةُ وَ الثَّانِيَةُ بَابُ الْأَبْوَابِ وَ هِيَ بِأَرْضِ أَرْمَنِيَّةَ وَ الثَّالِثَةُ عبدان [عَبَّادَانُ] وَ هِيَ بِأَرْضِ الْعِرَاقِ وَ الرَّابِعَةُ بِخُرَاسَانَ وَ هِيَ خَلْفُ نَهَرٍ يُقَالُ لَهُ جَيْحُونُ
He-saww said: ‘O Ibn Salam! It’s first is Qeyrawan, and it is (in) Africa, and the second is a door of the doors, and it is in the land of Armenia, and the third is Abdan, and it is in the land of Al-Iraq (now Iran), and the fourth is at Khurasan, and it is behind a river called Jayhoun’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَرْبَعِ مَدَائِنَ مِنْ مَدَائِنِ جَهَنَّمَ فِي الدُّنْيَا
He said, ‘You-saww speak the truth, O Muhammad-saww. Inform me about four cities from the cities of Hell, being in the world’.
قَالَ يَا ابْنَ سَلَامٍ أَوَّلُهَا مَدِينَةُ فِرْعَوْنَ فِي أَرْضِ مِصْرَ وَ الثَّانِيَةُ أَنْطَاكِيَةُ وَ هِيَ بِأَرْضِ الشَّامِ وَ الثَّالِثَةُ بِأَرْضِ سَيْحَانَ وَ هِيَ بِأَرْضِ أَرْمَنِيَّةَ الرَّابِعَةُ الْمَدَائِنُ وَ هِيَ بِأَرْضِ الْعِرَاقِ
He-saww said: ‘O Ibn Salam! It’s first is a city of Pharaoh-la in the land of Egypt, and the second is Antiock, and it is in the land of Syria, and the third is in the land of Sayhan, and it is in the land of Armenia, (and) the fourth is Al-Madain, and it is in the land of Al-Iraq’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنْ أَرْبَعَةِ أَنْهَارٍ فِي الدُّنْيَا وَ هِيَ مِنْ أَنْهَارِ الْجَنَّةِ
He said, ‘Inform me about four rivers in the world, and these are from the rivers of Paradise’.
قَالَ أَوَّلُهَا الْفُرَاتُ وَ هُوَ بِأَرْضِ الشَّامِ وَ الثَّانِي النِّيلُ وَ هُوَ بِأَرْضِ مِصْرَ وَ الثَّالِثُ نَهَرُ سَيْحَانَ وَ هُوَ نَهَرُ الْهِنْدِ وَ الرَّابِعُ جَيْحُونَ وَ هُوَ بِأَرْضِ بَلْخٍ
He-saww said: ‘It’s first is the Euphrates, and it is in the land of Syria, and the second is the Nile, and it is in the land of Egypt, and the third is the river Sayhan, and it is a river of India, and the fourth is Jayhoun, and it is in the land of Balkh’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ شَيْءٍ لَا شَيْءَ وَ شَيْءٍ بَعْضُ شَيْءٍ وَ شَيْءٍ لَا يَفْنَى مِنْهُ شَيْءٌ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about a thing (which is) not a thing, and a thing (which is) part of a thing, and a thing, nothing from it perishes’.
قَالَ يَا ابْنَ سَلَامٍ أَمَّا شَيْءٌ لَا شَيْءَ فَهِيَ الدُّنْيَا يَذْهَبُ نَعِيمُهَا وَ يَمُوتُ سَاكِنُهَا وَ يَخْمُدُ ضَوْؤُهَا وَ أَمَّا الشَّيْءُ بَعْضُ الشَّيْءِ وُقُوفُ الْخَلَائِقِ فِي صَعِيدٍ وَاحِدٍ فَهُوَ شَيْءٌ بَعْضُ شَيْءٍ وَ أَمَّا شَيْءٌ لَا يَفْنَى مِنْهُ شَيْءٌ فَالْجَنَّةُ وَ النَّارُ لَا يَفْنَى مِنَ الْجَنَّةِ نَعِيمُهَا وَ لَا يُنْقَصُ مِنَ النَّارِ عَذَابُهَا فَمَنْ قَالَ مِنَ الْعِبَادِ إِنَّ نَعِيمَهَا يَفْنَى أَوْ عَذَابَ اللَّهِ يَنْقَضِي فَهُوَ كَافِرٌ بِاللَّهِ فِي كُلِّ شَيْءٍ
He-saww said: ‘O Ibn Salam! As for the thing, not being a thing, it is the world. Its bounties go away, and its dwellers die, and its illumination is extinguished. And as for the thing which is partly the thing, it is standing of the creatures in one plain, so it is a thing, part of a thing. And as for a thing, nothing from it perishes, it is the Paradise and the Fire. Nothing from the bounties of the Paradise will perish, nor will the Punishment of the Fire be terminated. So the one from the servants who says that its bounties would perish, or Punishment of Allah‑azwj would terminate, so he is a Kafir with Allah-azwj in all things’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ جَبَلِ قَافٍ مَا خَلْفَهُ وَ مَا دُونَهُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about mount Qaf, what is behind it, and what is below it?’
قَالَ يَا ابْنَ سَلَامٍ خَلْفَهُ أَرْضُ ذَهَبٍ وَ سَبْعُونَ أَرْضاً مِنْ فِضَّةٍ وَ سَبْعَةُ أَرَضِينَ مِنْ مِسْكٍ
He-saww said: ‘O Ibn Salam! Behind it is a land of gold, and there are seventy lands of silver and seven lands of musk’.
قَالَ فَمَا سُكَّانُ هَذِهِ الْأَرَضِينَ
He said, ‘What are the dwellers of these lands?’
قَالَ الْمَلَائِكَةُ
He-saww said: ‘The Angels’.
قَالَ كَمْ طُولُ كُلِّ أَرْضٍ مِنْهَا وَ كَمْ عَرْضُهَا
He said, ‘How much is the length of every land from it, and how much is its width?’
قَالَ طُولُ كُلِّ أَرْضٍ مِنْهَا عَشَرَةُ آلَافِ سَنَةٍ وَ عَرْضُهَا كَذَلِكَ
He-saww said: ‘The length of each land from it is of then thousand years, and it’s width is like that’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَمَا وَرَاءَ ذَلِكَ
He said, ‘You-saww speak the truth, O Muhammad-saww! So what is behind that?’
قَالَ حِجَابُ الرِّيحِ
He-saww said: ‘The veil of wind’.
قَالَ فَمَا وَرَاءَ ذَلِكَ
He said, ‘What is behind that?’
قَالَ [من صح] كَيْفٌ مُحِيطٌ بِالدُّنْيَا كُلِّهَا تُسَبِّحُ اللَّهَ تَعَالَى
He-saww said: (See) how glorifying of Allah-azwj has gripped the whole world, all of it,’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَهْلِ الْجَنَّةِ يَأْكُلُونَ وَ يَشْرَبُونَ وَ لَا يَتَغَوَّطُونَ وَ لَا يَبُولُونَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the people of Paradise, they would be drinking, and will neither be defecating nor urinating?’
قَالَ نَعَمْ يَا ابْنَ سَلَامٍ مَثَلُهُمْ فِي الدُّنْيَا كَمَثَلِ الْجَنِينِ فِي بَطْنِ أُمِّهِ يَأْكُلُ مِمَّا تَأْكُلُ أُمُّهُ وَ يَشْرَبُ مِمَّا تَشْرَبُهُ وَ لَا يَبُولُ وَ لَا يَتَغَوَّطُ وَ لَوْ رَاثَ فِي بَطْنِهَا وَ بَالَ لَانْشَقَّ بَطْنُهَا
He-saww said: ‘Yes, O Ibn Salam! Their example in the world is like an example of the unborn in the belly of its mother, eating from what its mother eats, and drinking from what she drinks, and it neither urinates nor defecates, and if it were to drop waste in her belly and urinate, her belly would have been ripped apart’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَنْهَارِ الْجَنَّةِ مَا هِيَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the rivers of Paradise, what are these?’
قَالَ يَا ابْنَ سَلَامٍ لَبَنٌ لَمْ يَتَغَيَّرْ طَعْمُهُ وَ خَمْرٌ وَ عَسَلٌ مُصَفَّى وَ مَاءٌ غَيْرُ آسِنٍ
He said, ‘O Ibn Salam! A milk not changing its taste, and wine and clear honey, and water not stagnant’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَجَامِدَةٌ هِيَ أَمْ جَارِيَةٌ
He said, ‘You-saww speak the truth, O Muhammad-saww! Is it frozen or flowing?’
قَالَ بَلْ جَارِيَةٌ بَيْنَ أَشْجَارِهَا
He-saww said: ‘But, flowing between its trees’.
قَالَ فَهَلْ تَنْقُصُ أَمْ تَزِيدُ
He said, ‘Does it reduce or increase?’
قَالَ لَا يَا ابْنَ سَلَامٍ
He-saww said: ‘No, O Ibn Salam!’
قَالَ فَهَلْ لِذَلِكَ مَثَلٌ فِي الدُّنْيَا
He said, ‘Is there an example for that in the world?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ وَ مَا هُوَ
He said, ‘And what is it?’
قَالَ يَا ابْنَ سَلَامٍ انْظُرْ إِلَى الْبِحَارِ تُمْطِرُ فِيهَا السَّمَاءُ وَ تَمُدُّهَا الْأَنْهَارُ مِنَ الْأَرْضِ فَلَا تَزِيدُ وَ لَا تَنْقُصُ
He-saww said: ‘O Ibn Salam! Look at the oceans. The sky drips (rains) in these and the rivers are extended from the earth, so they neither increase nor reduce’.
قَالَ صِفْ لِي أَنْهَارَ الْجَنَّةِ
He said, ‘Describe the rivers of Paradise to me’.
قَالَ يَا ابْنَ سَلَامٍ فِي الْجَنَّةِ نَهَرٌ يُقَالُ لَهُ الْكَوْثَرُ رَائِحَتُهُ أَطْيَبُ مِنْ رَائِحَةِ الْمِسْكِ الْأَذْفَرِ وَ الْعَنْبَرِ حَصَاهُ الدُّرُّ وَ الْيَاقُوتُ عَلَيْهِ خِتَامٌ مِنَ اللُّؤْلُؤِ الْأَبْيَضِ وَ هُوَ مَنْزِلُ أَوْلِيَاءِ اللَّهِ تَعَالَى
He-saww said: ‘O Ibn Salam! In the Paradise there is a river called Al-Kawser. It’s aroma has more fragrance than the aroma of the yellow musk, and the Ambergris. Its pebbles are of gems and rubies. Upon it is a seal of white pearls, and it is a dwelling of the friends of Allah‑azwj the Exalted’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَصِفْ لِي أَشْجَارَ الْجَنَّةِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Describe to me the trees of Paradise’.
قَالَ فِي الْجَنَّةِ شَجَرَةٌ يُقَالُ لَهَا طُوبَى أَصْلُهَا مِنْ دُرٍّ وَ أَغْصَانُهَا مِنَ الزَّبَرْجَدِ وَ ثَمَرُهَا الْجَوْهَرُ لَيْسَ فِي الْجَنَّةِ غُرْفَةٌ وَ لَا حُجْرَةٌ وَ لَا مَوْضِعٌ إِلَّا وَ هِيَ مُتَدَلِّيَةٌ عَلَيْهِ
He-saww said: ‘In the Paradise, there is a tree called Tooba. It’s roots are from gems, and it’s branches are of peridot, and it’s fruit are the ornaments. There is neither any room in the Paradise, nor a chamber, nor a place except and it swoops down upon it’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَهَلْ فِي الدُّنْيَا لَهَا مِنْ مَثَلٍ
He said, ‘You-saww speak the truth, O Muhammad-saww! Is there any example for it in the world?’
قَالَ نَعَمْ الشَّمْسُ الْمُشْرِقَةُ تُشْرِقُ عَلَى بِقَاعِ الدُّنْيَا وَ لَا يَخْلُو مِنْ شُعَاعِهَا مَكَانٌ
He-saww said: ‘Yes, the shining sun shines upon the spots of the world, and no place is empty from its rays’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَهَلْ فِي الْجَنَّةِ رِيحٌ
He said, ‘You-saww speak the truth, O Muhammad-saww! Is there any wind in the Paradise?’
قَالَ نَعَمْ يَا ابْنَ سَلَامٍ فِيهَا رِيحٌ وَاحِدَةٌ خُلِقَتْ مِنْ نُورٍ مَكْتُوبٌ عَلَيْهَا الْحَيَاةُ وَ اللَّذَّاتُ يُقَالُ لَهَا الْبَهَاءُ فَإِذَا اشْتَاقَ أَهْلُ الْجَنَّةِ أَنْ يَزُورُوا رَبَّهُمْ هَبَّتْ تِلْكَ الرِّيحُ عَلَيْهِمُ الَّتِي لَمْ تُخْلَقْ مِنْ حَرٍّ وَ لَا مِنْ بَرْدٍ بَلْ خُلِقَتْ مِنْ نُورِ الْعَرْشِ
He-saww said: ‘Yes, O Ibn Salam! There is one wind in it. It is Created from the light. The life and the pleasures are prescribed upon it. It is called Al-Baha’a. Whenever the people of Paradise are desirous for their Lord-azwj to visit them, that wind descends upon them, which has neither been Created from heat, nor from cold, but it is Created from Light of the Throne.
تَنْفُخُ فِي وُجُوهِهِمْ فَتُبْهِي وُجُوهُهُمْ وَ تَطَيَّبُ قُلُوبُهُمْ وَ يَزْدَادُوا نُوراً عَلَى نُورِهِمْ وَ تَضْرِبُ أَبْوَابَ الْجِنَانِ وَ تُجْرِي الْأَنْهَارُ وَ تُسَبِّحُ الْأَشْجَارُ وَ تُغَرِّدُ الْأَطْيَارُ فَلَوْ أَنَّ مَنْ فِي السَّمَاوَاتِ وَ الْأَرْضِ قِيَامٌ يَسْمَعُونَ مَا فِي الْجَنَّةِ مِنْ سُرُورٍ وَ طَرَبٍ لَمَاتَ الْخَلَائِقُ شَوْقاً إِلَى الْجَنَّةِ
It blows in their faces, so it freshens their faces and purifies their hearts, and increases them in light upon their lights, and it strikes the doors of the gardens, and flows the rivers, and the trees glorify, and the birds sing. If the ones in the skies and the earth were to stand to listen to what is in the Paradise, from the tunes and the tones, the creatures would die in yearning to the Paradise.
وَ الْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ فَيَقُولُونَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي مُحْكَمِ كِتَابِهِ الْعَزِيزِ سَلامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوها خالِدِينَ سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
And the Angels would be entering upon them saying like what Allah-azwj Mighty and Majestic has Said in the Decisive of His-azwj Mighty Book: ‘Greetings be to you! You are good, therefore enter it to abide eternally [39:73] Greetings be upon you due to your having been patient, so excellent is the end-result of the (goodly) abode [13:24]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنْ أَرْضِ الْجَنَّةِ مَا هِيَ
He said, ‘Inform me about the land of Paradise, what is it?’
قَالَ يَا ابْنَ سَلَامٍ أَرْضُهَا مِنْ ذَهَبٍ وَ تُرَابُهَا الْمِسْكُ وَ الْعَنْبَرُ وَ رَضْرَاضُهَا الدُّرُّ وَ الْيَاقُوتُ وَ سَقْفُهَا عَرْشُ الرَّحْمَنِ
He-saww said: ‘O Ibn Salam! It’s land is of gold, and it’s soil is of musk and ambergris, and its gravel is of gems and rubies, and it’s ceiling is Throne of the Beneficent’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مِمَّا يَأْكُلُ أَهْلُ الْجَنَّةِ إِذَا دَخَلُوهَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, from what will the people of Paradise be eating when they enter it?’
قَالَ يَا ابْنَ سَلَامٍ يَأْكُلُونَ مِنْ كَبِدِ الْحُوتِ الَّذِي يَحْمِلُ الْأَرْضَ وَ مَا عَلَيْهَا وَ اسْمُهُ بهموت
He-saww said: ‘O Ibn Salam! They would be eating from the liver of the whale which carries the earth and whatever is upon it, and its name is Bahmout’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَأَخْبِرْنِي عَنْ أَهْلِ الْجَنَّةِ كَيْفَ يَصْرِفُونَ مَا يَأْكُلُونَ مِنْ ثِمَارِهَا وَ كَيْفَ يَخْرُجُ مِنْ أَجْوَافِهِمْ
He said, ‘Inform me about the people of Paradise, how would they be utilising what they would be eating from its fruits, and how would be expelled from their insides?’
قَالَ يَا ابْنَ سَلَامٍ لَيْسَ يَخْرُجُ مِنْ أَجْوَافِهِمْ شَيْءٌ بَلْ عَرَقاً صَبّاً أَطْيَبَ مِنَ الْمِسْكِ وَ أَزْكَى مِنَ الْعَنْبَرِ وَ لَوْ أَنَّ عَرَقَ رَجُلٍ مِنْ أَهْلِ الْجَنَّةِ مُزِجَ بِهِ الْبِحَارُ لَأُسْكِرَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ مِنْ طِيبِ رَائِحَتِهِ
He-saww said: ‘O Ibn Salam! Nothing would be expelled from their insides, but sweat would pour out, being more aromatic than the musk, and purer than the ambergris, and if a (drop) of sweat of a man from the people of Paradise were to be mixed with the oceans, whatever is between the sky and the earth would be intoxicated from the goodness of its aroma’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ لِوَاءِ الْحَمْدِ مَا صِفَتُهُ وَ كَمْ طُولُهُ وَ كَمْ ارْتِفَاعُهُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the flag of Praise, what is its description, and how much is its length, and how much is its height?’
قَالَ يَا ابْنَ سَلَامٍ طُولُهُ أَلْفُ سَنَةٍ وَ أَسْنَانُهُ مِنْ يَاقُوتَةٍ حَمْرَاءَ وَ يَاقُوتَةٍ خَضْرَاءَ قَوَائِمُهُ مِنْ فِضَّةٍ بَيْضَاءَ لَهُ ثَلَاثُ ذَوَائِبَ مِنْ نُورٍ ذُؤَابَةٌ بِالْمَشْرِقِ وَ ذُؤَابَةٌ بِالْمَغْرِبِ وَ الثَّالِثَةُ فِي وَسَطِ الدُّنْيَا
He-saww said: ‘O Ibn Salam! It’s length is of a thousand years, and it’s blade is from red ruby and green ruby, its base is from white silver. There are three tails of light for it – a tail in the east, and a tail in the west, and the third in the middle of the world’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ سَطْرٍ فِيهِ مَكْتُوبٌ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how many lines are written in it?’
قَالَ ثَلَاثَةُ أَسْطُرٍ السَّطْرُ الْأَوَّلُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ السَّطْرُ الثَّانِي الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ السَّطْرُ الثَّالِثُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ
He-saww said: ‘Three lines. The first line is, ‘In the Name of Allah-azwj the Beneficent, the Merciful’, and the second line is, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’, and the third line is, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj’’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الْجَنَّةِ وَ النَّارِ أَيَّتَهُمَا خَلَقَ اللَّهُ قَبْلُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the Paradise and the Fire, have the creatures of Allah-azwj gone to it before?’
قَالَ يَا ابْنَ سَلَامٍ خَلَقَ اللَّهُ الْجَنَّةَ قَبْلَ النَّارِ وَ لَوْ خَلَقَ النَّارَ قَبْلَ الْجَنَّةِ لَخَلَقَ الْعَذَابَ قَبْلَ الرَّحْمَةِ
He-saww said: ‘O Ibn Salam! Allah-azwj Created the Paradise before the Fire, and if He-azwj had Created the Fire before the Paradise, the Punishment would have been Created before the Mercy’.
قَالَ فَأَخْبِرْنِي عَنِ الْجَنَّةِ أَيْنَ هِيَ
He said, ‘Inform me about the Paradise, where is it?’
قَالَ فِي السَّمَاءِ السَّابِعَةِ وَ النَّارُ فِي تُخُومِ الْأَرْضِ السُّفْلَى
He-saww said: ‘In the seventh sky, and the Fire is in the depths of the lowest earth’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ لِلْجَنَّةِ مِنْ بَابٍ وَ كَمْ لِلنَّارِ مِنْ بَابٍ
He said, ‘You-saww speak the truth, O Muhammad-saww! How many doors are there for the Paradise, and how many doors are there for the Fire?’
قَالَ يَا ابْنَ سَلَامٍ لِلْجَنَّةِ ثَمَانِيَةُ أَبْوَابٍ وَ لِلنَّارِ سَبْعَةُ أَبْوَابٍ
He-saww said: ‘O Ibn Salam! There are eight doors for the Paradise, and seven doors for the Fire’.
قَالَ فَأَخْبِرْنِي كَمْ بَيْنَ الْبَابِ وَ الْبَابِ مِنَ الْجَنَّةِ
He said, ‘Inform me, how much is there between the door and the door of the Paradise?’
قَالَ مَسِيرَةُ أَلْفِ سَنَةٍ
He-saww said: ‘A travel distance of a thousand years’.
قَالَ وَ كَمْ ارْتِفَاعُهُ
He said, ‘And how much is it’s height?’
قَالَ خَمْسُمِائَةِ عَامٍ عَلَيْهِ سُرَادِقٌ مِنْ ذَهَبٍ بِطَانَتُهُ مِنْ زُمُرُّدٍ عَلَى كُلِّ بَابٍ جُنْدٌ مِنَ الْمَلَائِكَةِ لَا يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ تَعَالَى
He-saww said: ‘Five hundred years. Upon it is a pavilion of gold, it’s interior is of emeralds. Upon each door is an army of Angels. No one can count their numbers except Allah-azwj the Exalted’.
قَالَ فَأَخْبِرْنِي فَمَا يَقُولُونَ
He said, ‘Inform me, what would they be saying?’
قَالَ يَقُولُونَ طُوبَى لِأَهْلِ الْجَنَّةِ وَ مَا يَلْقَوْنَ مِنْ نَعِيمِ اللَّهِ
He-saww said: ‘They would be saying: ‘Beatitude is for the people of Paradise, and what they would be facing from the bounties of Allah-azwj’.
قَالَ فَصِفْ لِي مَنْ يَدْخُلُ الْجَنَّةَ
He said, ‘Describe to me the one entering the Paradise’.
قَالَ يَا ابْنَ سَلَامٍ يَدْخُلُونَهَا أَبْنَاءُ ثَلَاثِينَ وَ بَنَاتُ ثَلَاثِينَ سَنَةً فِي حُسْنِ يُوسُفَ وَ طُولِ آدَمَ وَ خُلْقِ مُحَمَّدٍ
He-saww said: ‘O Ibn Salam! They would be entering it as sons of thirty (years age), and daughters of thirty years (age), in the beauty of Yusuf-as, and tallness of Adam-as, and manners of Muhammad-saww’.
قَالَ فَصِفْ لِي بَعْضَ نَعِيمِ أَهْلِ الْجَنَّةِ
He said, ‘Describe to me some of the bounties of the people of Paradise’.
قَالَ إِنَّ أَدْنَى مَنْ فِي الْجَنَّةِ وَ لَيْسَ فِي الْجَنَّةِ دَنِيٌّ لَوْ نَزَلَ بِهِ جَمِيعُ مَنْ فِي الْأَرْضِ لَأَوْسَعَهُمْ طَعَاماً وَ لَا يَنْقُصُ مِنْهُ شَيْءٌ وَ لَوْ أَنَّ رَجُلًا مِنْ أَهْلِ الْجَنَّةِ يَبْصُقُ فِي الْبِحَارِ الْمَالِحَةِ لَعَذُبَتْ وَ لَوْ نَزَلَ مِنْ ذُؤَابَتِهِ مِنَ السَّمَاءِ إِلَى الْأَرْضِ بَلَغَ ضَوْؤُهَا كَضَوْءِ الشَّمْسِ وَ نُورِ الْقَمَرِ
He said, ‘The lowest of the ones in Paradise, and there isn’t any lowness in the Paradise, even if entirety of the people in the earth were to lodge with him, he would have the capacity of their food and nothing would be reduced from him, and if a man from the people of Paradise were to spit in the salty ocean, it would become sweet, and if from his forehead were to descend from the sky to the earth, its illumination would reach like the illumination of the sun and radiance of the moon’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَصِفْ لِيَ الْحُورَ الْعِينَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Describe the Maiden Houries to me’.
قَالَ يَا ابْنَ سَلَامٍ الْحُورُ الْعِينُ بِيضُ الْوُجُوهِ فِحَامُ الْعُيُونِ بِمَنْزِلَةِ جَنَاحِ النَّسْرِ صَفَاؤُهُنَّ كَصَفَاءِ اللُّؤْلُؤِ الْأَبْيَضِ الَّذِي فِي الصَّدَفِ الَّذِي لَمْ تَمَسَّهُ الْأَيْدِي
He-saww said: ‘O Ibn Salam! The Maiden Hourie is of a white face, charcoal (black) eyed at the status of the eagle. Their clearness is like the clearness of the white pearls which are in the oyster which no hand has touched’.
قَالَ فَصِفْ لِيَ النَّارَ
He said, ‘Describe the Fire to me’.
قَالَ يَا ابْنَ سَلَامٍ أُوقِدَ عَلَيْهَا أَلْفَ عَامٍ حَتَّى احْمَرَّتْ وَ أَلْفَ عَامٍ حَتَّى ابْيَضَّتْ وَ أَلْفَ عَامٍ حَتَّى اسْوَدَّتْ فَهِيَ سَوْدَاءُ مُظْلِمَةٌ مَمْزُوجَةٌ بِغَضَبِ اللَّهِ تَعَالَى لَا يَهْدَأُ لَهِيبُهَا وَ لَا يَخْمُدُ جَمْرُهَا
He-saww said: ‘O Ibn Salam! It has been ignited upon for a thousand years until it reddened, and thousand years until it whitened, and a thousand years until it blackened. So it is black, dark, mixed by the Wrath of Allah-azwj the Exalted. Neither are its flames limited, nor would its embers freeze (extinguished).
يَا ابْنَ سَلَامٍ لَوْ أَنَّ جَمْرَةً مِنْ جَمْرِهَا أُلْقِيَتْ فِي دَارِ الدُّنْيَا لَأُلْهِبَتْ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ لِعِظَمِ خَلْقِهَا
O Ibn Salam! If an ember from its embers, were to be thrown in a house of the world, it would inflame whatever is between the east and the west due to the mightiness of its creation.
وَ هِيَ سَبْعَةُ أَطْبَاقٍ الطَّبَقَةُ الْأَوْلَى لِلْمُنَافِقِينَ وَ الثَّانِيَةُ لِلْمَجُوسِ وَ الثَّالِثَةُ لِلنَّصَارَى وَ الرَّابِعَةُ لِلْيَهُودِ وَ الْخَامِسَةُ سَقَرُ وَ السَّادِسَةُ السَّعِيرُ وَ أَمْسَكَ النَّبِيُّ ص عَنِ السَّابِعَةِ وَ بَكَى حَتَّى ارْفَضَّتْ دُمُوعُهُ عَلَى لِحْيَتِهِ وَ قَالَ أَمَّا السَّابِعَةُ وَ هِيَ أَهْوَنُهَا لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي
And it (Fire) is of seven levels. The first layer is for the hypocrites, and the second for the Magians, and the third is for the Christians, and the fourth is for the Jews, and the fifth is Saqar, and the seventh is Al-Saeer’ – The Prophet-saww withheld from the seventh and wept until his-saww tears flowed upon his-saww beard, and he-saww said: ‘As for the seventh, and it is it’s weakest, is for the people of major sins of my-saww community’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الْقِيَامَةِ وَ كَيْفَ تَقُومُ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the Qiyamah, and how it would be established’.
قَالَ يَا ابْنَ سَلَامٍ إِذَا كَانَ يَوْمُ الْقِيَامَةِ كُوِّرَتِ الشَّمْسُ وَ اسْوَدَّتْ وَ طَمَسَتِ النُّجُومُ وَ سُيِّرَتِ الْجِبَالُ وَ عُطِّلَتِ الْعِشَارُ وَ بُدِّلَتِ الْأَرْضُ غَيْرَ الْأَرْضِ
He-saww said: ‘O Ibn Salam! When it will be the Day of Qiyamah, the sun would be wrapped up and darkened, and the stars would be blurred, and the mountains are moved away, and the camels are left untended, and the earth would be replaced with another earth (soil)’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ النَّبِيُّ ص يُقَامُ الْخَلَائِقُ لِفَصْلِ الْقَضَاءِ وَ يُمَدُّ الصِّرَاطُ وَ يُنْصَبُ الْمِيزَانُ وَ تُنْشَرُ الدَّوَاوِينُ وَ يَبْرُزُ الرَّبُّ لِفَصْلِ الْقَضَاءِ
The Prophet-saww said: ‘The creatures would be standing for the decisive Judgment, and the Bridge would be extended, and the Scale will be established, and the registers (of deeds) would be publicised, and the Lord-azwj would emerge for the decisive Judgment’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَيْفَ يُمِيتُ اللَّهُ الْخَلَائِقَ يَوْمَ الْقِيَامَةِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how would Allah-azwj Cause the creatures to die on the Day of Qiyamah?’
قَالَ يَا ابْنَ سَلَامٍ يَأْمُرُ اللَّهُ مَلَكَ الْمَوْتِ فَيَقِفُ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ فَيَضَعُ يَمِينَهُ عَلَى السَّمَاوَاتِ وَ يَدَهُ الْيُسْرَى تَحْتَ الثَّرَى وَ يَصِيحُ بِهِمْ صَيْحَةً وَاحِدَةً فَلَا يَبْقَى مَلَكٌ مُقَرَّبٌ وَ لَا إِنْسٌ وَ لَا جَانٌّ وَ لَا طَائِرٌ يَطِيرُ إِلَّا خَرَّ مَيِّتاً فَتَبْقَى السَّمَاوَاتُ خَالِيَةً مِنْ سُكَّانِهَا وَ الْأَرْضُ خَرَاباً مِنْ عُمَّارِهَا وَ الْعِشَارُ مُعَطَّلَةً وَ الْبِحَارُ جَامِدَةً حِيتَانُهَا وَ الْجِبَالُ مُدَكْدَكَةً وَ الشَّمْسُ مُنْكَسِفَةً وَ النُّجُومُ مُنْطَمِسَةً
He-saww said: ‘O Ibn Salam! Allah-azwj would Command the Angel of dead, so he would stand upon the rock of Bayt Al-Maqdis and place his right hand upon the skies and the left hand beneath the soil, and scream at them with one scream. There will neither remain an Angel of Proximity, nor human being, nor Jinn, nor bird flying except it would fall down dead. The skies would remain empty from its dwellers, and the earth would be ruined from its buildings, and the camels would be left untended, and the oceans, its fishes would be still, and the mountains would be crumbled, and the sun would be eclipsed, and the stars would be obliterated’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ مَلَكِ الْمَوْتِ هَلْ يَذُوقُ الْمَوْتَ أَمْ لَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about the Angel of death. Will he taste the death or not?’
قَالَ يَا ابْنَ سَلَامٍ إِذَا أَمَاتَ اللَّهُ الْخَلَائِقَ وَ لَمْ يَبْقَ شَيْءٌ لَهُ رُوحٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يَا مَلَكَ الْمَوْتِ مَنْ أَبْقَيْتَهُ مِنْ خَلْقِي وَ هُوَ أَعْلَمُ
He-saww said: ‘O Ibn Salam! When Allah-azwj Causes the creatures to die and there does not remain anything having a soul for it. Allah-azwj Mighty and Majestic would Say: “O Angel of death! Who still remains from My-azwj creatures?! And He-azwj is more Knowing.
فَيَقُولُ يَا رَبِّ أَنْتَ أَعْلَمُ مِنِّي بِمَا بَقِيَ مِنْ خَلْقِكَ مَا خَلْقٌ إِلَّا وَ قَدْ ذَاقَ الْمَوْتَ إِلَّا عَبْدُكَ الضَّعِيفُ مَلَكُ الْمَوْتِ
He would say, ‘O Lord-azwj! You-azwj are more Knowing than I am of the ones of Your-azwj creatures who remain. There is no creature except and it has tasted the death, except for Your-azwj weak servant, Angel of death!’
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ يَا مَلَكَ الْمَوْتِ أَذَقْتَ عِبَادِي وَ أَنْبِيَائِي وَ أَوْلِيَائِي وَ رُسُلِي الْمَوْتَ وَ قَدْ سَبَقَ فِي عِلْمِيَ الْقَدِيمِ وَ أَنَا عَلَّامُ الْغُيُوبِ أَنَّ كُلَّ شَيْءٍ هَالِكٌ إِلَّا وَجْهِي وَ هَذِهِ نَوْبَتُكَ
Allah-azwj Mighty and Majestic would Say: “O Angel of death! My-azwj servants, and My-azwj Prophets-as, and My-azwj friends, and My-azwj Messengers-as have tasted the death, and it has preceded in My-azwj Ancient Knowledge, and I-azwj am a Knower of the unseen, that all things are to perish except My-azwj Face, and this is your turn!”
فَيَقُولُ إِلَهِي وَ سَيِّدِي ارْحَمْ عَبْدَكَ مَلَكَ الْمَوْتِ فَإِنَّهُ ضَعِيفٌ
He would say: ‘My God-azwj and my Master-azwj! Have Mercy on Your-azwj servant Angel of death for he is weak!’
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ يَا مَلَكَ الْمَوْتِ ضَعْ يَمِينَكَ تَحْتَ خَدِّكَ الْأَيْمَنِ بَيْنَ الْجَنَّةِ وَ النَّارِ وَ مُتْ
Allah-azwj Mighty and Majestic would Say to him: “O Angel of death! Place your right hand beneath your right cheek between the Paradise and the Fire, and die!”’
قَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ وَ كَمْ بَيْنَ الْجَنَّةِ وَ النَّارِ
Abdullah Bin Salam said, ‘May my father and my mother (be sacrificed for you-saww, O Rasool-Allah-saww! And how much is there between the Paradise and the Fire?’
قَالَ مَسِيرَةُ ثَلَاثِينَ أَلْفَ سَنَةٍ مِنْ سِنِينِ الدُّنْيَا فَيَضْطَجِعُ مَلَكُ الْمَوْتِ عَلَى يَمِينِهِ وَ يَضَعُ يَدَهُ الْيُمْنَى تَحْتَ خَدِّهِ الْأَيْمَنِ وَ يَدَهُ الشَّمَالَ عَلَى وَجْهِهِ وَ يَصْرَخُ صَرْخَةً فَلَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ أَحْيَاءً لَمَاتُوا لِشِدَّةِ صَرْخَتِهِ
He-saww said: ‘A travel distance of thirty thousand years, from the years of the world. The Angel of death would lie down upon his right and place his right hand under his right cheek, and his left hand would be upon his face, and scream such a scream, if the inhabitants of the skies and the earth were to be alive, they would have died due to the intensity of his scream’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا يَصْنَعُ اللَّهُ بِالسَّمَاوَاتِ إِذَا مَاتَ سُكَّانُهَا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what will Allah-azwj Do with the skies when its dwellers are dead?’
قَالَ يَطْوِيهَا بِيَمِينِهِ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ثُمَّ يَقُولُ اللَّهُ جَلَّ جَلَالُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ وَ لَا إِلَهَ غَيْرُهُ وَ لَا مَعْبُودَ سِوَاهُ أَيْنَ الْمُلُوكُ وَ أَبْنَاءُ الْمُلُوكِ أَيْنَ الْجَبَابِرَةُ وَ أَبْنَاءُ الْجَبَابِرَةِ فَلَا يُجِيبُهُ أَحَدٌ
He-saww said: ‘He-azwj will Roll these in His-azwj Right Hand like the folding of the scroll for the writing. Then Allah-azwj, Majestic is His-azwj Majesty, and Holy are His-azwj Names, and there is no god apart from Him-azwj nor any deity besides Him-azwj, shall Say: “Where are the kings and sons of kings? Where are the tyrants and sons of tyrants?” But no one will answer Him‑azwj.
ثُمَّ يَقُولُ لِمَنِ الْمُلْكُ الْيَوْمَ فَلَا يُجِيبُهُ أَحَدٌ فَيَرُدُّ عَلَى نَفْسِهِ الْمُلْكُ لِلَّهِ الْواحِدِ الْقَهَّارِ الْيَوْمَ تُجْزى كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ
Then He-azwj would Say: “For whom is the Kingdom today?” But no one would answer Him‑azwj. So He-azwj would Respond upon Himself-azwj: “The Kingdom is for Allah-azwj, For Allah, the One, the Subduer!” [40:16] Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today. Surely, Allah is Quick in Reckoning [40:17]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَيْفَ يَحْشُرُ اللَّهُ الْخَلَائِقَ يَوْمَ الْقِيَامَةِ بَعْدَ مَوْتِهِمْ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how will Allah-azwj Resurrect the creatures on the Day of Qiyamah after their deaths?’
قَالَ النَّبِيُّ ص يَا ابْنَ سَلَامٍ يُحْيِي اللَّهُ إِسْرَافِيلَ وَ هُوَ أَوَّلُ مَنْ يُحْيِيهِ مِنْ خَدَمِهِ وَ هُوَ صَاحِبُ الصُّورِ أَوَّلًا فَيَأْمُرُهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَنْفُخَ فِي الصُّورِ
The Prophet-saww said: ‘O Ibn Salam! Allah-azwj would Revive Israfeel-as, and he-as would be the first one from His-azwj servants to be Revived, and he-as is owner of the first (blowing of) the trumpet. Allah-azwj Mighty and Majestic would Command him-as to blow in the trumpet’.
قَالَ فَأَخْبِرْنِي مَا يَقُولُ إِسْرَافِيلُ فِي الصُّورِ
He said, ‘Inform me, what would Israfeel-as be saying during the (blowing of) the trumpet?’
قَالَ يَا ابْنَ سَلَامٍ يَقُولُ أَيَّتُهَا الْعِظَامُ الْبَالِيَةُ وَ الْأَعْضَاءُ الْمُتَفَرِّقَةُ وَ الشُّعُورُ الْمُنْفَصِلَةُ هَلُمُّوا إِلَى الْعَرْضِ عَلَى اللَّهِ تَعَالَى الْمَلِكِ الْجَبَّارِ خَالِقِ السَّمَاوَاتِ وَ الْأَرْضِ ثُمَّ يَنْفُخُ فِي الصُّورِ أُخْرى فَإِذا هُمْ قِيامٌ يَنْظُرُونَ
He said, ‘O Ibn Salam! He-as would be saying: ‘O you decayed bones, and separated body parts, and scattered hairs! Come to the presentation to Allah-azwj the Exalted, the King, the Subduer, Creator of the skies and the earth!’ Then he-as would blow into the trumpet again, so they shall stand up looking around [39:68]’.
قَالَ فَكَمْ طُولُ كُلِّ نَفْخَةٍ
He said, ‘So how much is the length (duration) of each blowing?’
قَالَ مَسِيرَةُ أَرْبَعِينَ أَلْفَ سَنَةٍ
He-saww said: ‘A travel distance of forty thousand years’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَكَمْ كَلِمَةً يَتَكَلَّمُ فِيهِ إِسْرَافِيلُ
He said, ‘You-saww speak the truth, O Muhammad-saww! How many phrases would Israfeel speak in it?’
قَالَ سِتَّ كَلِمَاتٍ
He-saww said: ‘Six phrases’.
قَالَ وَ مَا تِلْكَ الْكَلِمَاتُ
He said, ‘And what are these phrases?’
قَالَ الْكَلِمَةُ الْأُوْلَى يَكُونُ النَّاسُ طِيناً وَ الثَّانِيَةُ يَكُونُونَ صُوَراً وَ الْكَلِمَةُ الثَّالِثَةُ تَسْتَوِي الْأَبْدَانُ وَ الْكَلِمَةُ الرَّابِعَةُ يَجْرِي الدَّمُ فِي الْعُرُوقِ وَ الْكَلِمَةُ الْخَامِسَةُ يَنْبُتُ الشَّعْرُ وَ الْكَلِمَةُ السَّادِسَةُ قُومُوا فَإِذا هُمْ قِيامٌ يَنْظُرُونَ
He-saww said: ‘The first phrase, the people would become clay, and the second, they would be images, and the third phrase, the bodies would be completed, and the fourth phrase, the blood would flow in their veins, and the fifth phrase, the hair would grow, and the sixth phrase, they would stand, so they shall stand up looking around [39:68]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَيْفَ يَقُومُ الْخَلَائِقُ يَوْمَ الْقِيَامَةِ مِنَ الْقُبُورِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how would the creatures be standing from their graves on the Day of Qiyamah?’
قَالَ يَا ابْنَ سَلَامٍ يَقُومُونَ عُرَاةً حُفَاةً أَبْدَانُهُمْ خَالِيَةٌ بُطُونُهُمْ مُظْلِمَةٌ أَبْصَارُهُمْ وَجِلَةٌ
He-saww said: ‘O Ibn Salama! They would be standing naked, bare-feet, their bellies would be empty, their sights dark, dreading’.
قَالَ الرِّجَالُ يَنْظُرُونَ إِلَى النِّسَاءِ وَ النِّسَاءُ يَنْظُرُونَ إِلَى الرِّجَالِ
He said, ‘The men would be looking at the women, and the women would be looking at the men?’
قَالَ هَيْهَاتَ يَا ابْنَ سَلَامٍ لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ مِنْ شِدَّةِ هَوْلِ الْقِيَامَةِ
He-saww said: ‘Far be it, O Ibn Salam! For every person from them on that Day, would be a concern pre-occupying him [80:37], due to the severity of the horrors of Al-Qiyamah’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
ثُمَّ أَمْسَكَ ابْنُ سَلَامٍ عَنِ الْكَلَامِ قَالَ النَّبِيُّ ص سَلْ عَمَّا شِئْتَ يَا ابْنَ سَلَامٍ
The Ibn Salam withheld from the talk, so the Prophet-saww said: ‘Ask about whatever you like, O Ibn Salam!’
فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي مَنَّ عَلَيَّ بِالنَّظَرِ إِلَى وَجْهِكَ الْمَلِيحِ فَأَخْبِرْنِي إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَيْنَ يُحْشَرُ الْخَلَائِقُ
He said, ‘The Praise is for Allah-azwj Who Conferred upon me with the looking at your-saww pleasurable face. Inform me, when it will be the Day of Qiyamah, where would the creatures be gathered?’
قَالَ النَّبِيُّ ص يَحْشُرُ اللَّهُ الْخَلَائِقَ إِلَى بَيْتِ الْمَقْدِسِ
The Prophet-saww said: ‘The creatures would be gathered to Bayt Al-Maqdis’.
قَالَ وَ كَيْفَ ذَلِكَ
He said, ‘And how is that?’
قَالَ يَأْمُرُ اللَّهُ عَزَّ وَ جَلَّ نَاراً فَتُحِيطُ بِالدُّنْيَا وَ تَضْرِبُ وُجُوهَ الْخَلَائِقِ فَيَهْرَبُونَ مِنْهَا وَ يَمُرُّونَ عَلَى وُجُوهِهِمْ فَيَجْتَمِعُونَ إِلَى بَيْتِ الْمَقْدِسِ
He-saww said: ‘Allah-azwj Mighty and Majestic would Command a fire and it would surround the world and strike the faces of the creatures, so they would be fleeing from it, and passing upon their faces, so they would be gathering to Bayt Al-Maqdis’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا يَصْنَعُ اللَّهُ بِالطِّفْلِ الصَّغِيرِ وَ الشَّيْخِ الْكَبِيرِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what will Allah-azwj Do with the young children and the old people?’
قَالَ يَا ابْنَ سَلَامٍ مَنْ كَانَ مُؤْمِناً بِاللَّهِ سَارَتْ بِهِ الْمَلَائِكَةُ وَ انْقَضَّتِ النَّارُ عَنْ وَجْهِهِ وَ مَنْ كَانَ كَافِراً تَلْفَحُ وَجْهَهُ النَّارُ حَتَّى يُؤْتَى بِهِ إِلَى بَيْتِ الْمَقْدِسِ
He said, ‘O Ibn Salam! One who would be a believer in Allah-azwj, the Angels would walk with him and the fire would stop from their faces; and the one who was a Kafir, his face would be blasted by the fire, until they come with him to Bayt Al-Maqdis’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ تَكُونُ صُفُوفُ الْخَلَائِقِ
He said, ‘You-saww speak to the truth, O Muhammad-saww! Inform me, how many rows of the creatures would there be?’
قَالَ يَا ابْنَ سَلَامٍ مِائَةٌ وَ عِشْرُونَ صَفّاً
He-saww said: ‘O Ibn Salam! One hundred and twenty rows’.
قَالَ فَكَمْ طُولُ كُلِّ صَفٍّ وَ كَمْ عَرْضُهُ
He said, ‘How long would each row be, and how much would be its width?’
قَالَ يَا ابْنَ سَلَامٍ طُولُهُ مَسِيرَةُ أَرْبَعِينَ أَلْفَ سَنَةٍ وَ عَرْضُهُ عِشْرُونَ أَلْفَ سَنَةٍ
He-saww said: ‘O Ibn Salam! It’s length would be a travel distance of a thousand years, and it’s width would be of a thousand years’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ صَفُّ الْمُؤْمِنِينَ وَ كَمْ صَفُّ الْكَافِرِينَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, how many rows would there be for the Momineen, and how many rows for the Kafirs?’
قَالَ صُفُوفُ الْمُؤْمِنِينَ ثلاث [ثَلَاثَةُ] صُفُوفٍ وَ مِائَةٌ وَ سَبْعَةَ عَشَرَ صَفّاً لِلْكَافِرِينَ
He-saww said: ‘Rows of the Momineen would be three rows, and one hundred and seventeen rows for the Kafirs’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالَ فَمَا صِفَةُ الْمُؤْمِنِينَ وَ مَا صِفَةُ الْكَافِرِينَ
He said, ‘So what is the description of the Momineen, and what is a description of the Kafirs?’
قَالَ يَا ابْنَ سَلَامٍ أَمَّا الْمُؤْمِنُونَ فَغُرٌّ مُحَجَّلُونَ مِنْ أَثَرِ الْوُضُوءِ وَ السُّجُودِ وَ أَمَّا الْكَافِرُونَ فَمُسْوَدُّونَ الْوُجُوهُ فَيُؤْتَى بِهِمْ إِلَى الصِّرَاطِ
He-saww said: ‘O Ibn Salam! As for the Momineen, they would resplendent (shiny faces) from the impact of the wud’u and the Sajdahs, and as for the Kafirs, they would be of darkened faces. They would come with them to the Bridge’.
قَالَ وَ كَمْ طُولُ الصِّرَاطِ
He said, ‘And how much is the length of the Bridge?’
قَالَ مَسِيرَةُ ثلاثون [ثَلَاثِينَ] أَلْفَ سَنَةٍ
He-saww said: ‘A travel distance of thirty thousand years’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَيْفَ تَمُرُّ الْخَلَائِقُ عَلَى الصِّرَاطِ
He said, ‘You-saww speak the truth, O Muhammad-saww! How would the creatures pass upon the Bridge?’
قَالَ يَا ابْنَ سَلَامٍ يَكْسُو اللَّهُ الْخَلَائِقَ نُوراً فَأَمَّا نُورُ الْمُسْلِمِينَ وَ نُورُ الْمُؤْمِنِينَ فَمِنْ نُورِ الْعَرْشِ وَ نُورُ الْمَلَائِكَةِ مِنْ نُورِ الْكُرْسِيِّ وَ نُورِ الْجَنَّةِ فَلَا يُطْفَأُ نُورُهُمْ أَبَداً وَ أَمَّا الْكَافِرُونَ فَمِنَ الْأَرْضِ وَ الْجِبَالِ
He-saww said: ‘O Ibn Salam! Allah-azwj would Clothe the creatures with light. As for the light of the Muslims and the light of the Momineen, it is from the Light of the Throne, and the light of the Angels is from the light of the Chair, and the light of the Paradise. So their light will not be extinguished, ever! As for the Kafirs, they are from the earth and the mountains’.
قَالَ فَأَخْبِرْنِي عَنْ أَوَّلِ مَنْ يَجُوزُ عَلَى الصِّرَاطِ
He said, ‘Inform me about the first one to cross over the Bridge’.
قَالَ الْمُؤْمِنُونَ
He-saww said: ‘The Momineen!’
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَصِفْ لِي ذَلِكَ
He said, ‘You-saww speak the truth, O Muhammad-saww! Describe that to me’.
قَالَ يَا ابْنَ سَلَامٍ فِي الْمُؤْمِنِينَ مَنْ يَجُوزُ عَلَى الصِّرَاطِ عِشْرِينَ عَاماً فَإِذَا بَلَغَ أَوَّلُهُمُ الْجَنَّةَ تَرْكَبُ الْكُفَّارُ عَلَى الصِّرَاطِ حَتَّى إِذَا تَوَسَّطُوا أَطْفَأَ اللَّهُ نُورَهُمْ فَيَبْقَوْنَ بِلَا نُورٍ فَيُنَادُونَ بِالْمُؤْمِنِينَ انْظُرُونا نَقْتَبِسْ مِنْ نُورِكُمْ
He-saww said: ‘O Ibn Salam! Among the Momineen would be one who would cross upon the Bridge over twenty years. When their first ones reach the Paradise, the Kafirs will come upon the Bridge until when they are in the middle of it, Allah-azwj would Extinguish their light, so they would be remaining without any light. They will call out to the Momineen: ‘Wait for us to acquire from your light’. [57:13].
فَيُقَالُ لَهُمْ أَ لَيْسَ فِيكُمُ الْأَنْبِيَاءُ وَ الْأَصْحَابُ وَ الْإِخْوَةُ فَيَقُولُونَ أَ وَ لَمْ نَكُنْ مَعَكُمْ فِي دَارِ الدُّنْيَا قالُوا بَلى وَ لكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ وَ تَرَبَّصْتُمْ وَ ارْتَبْتُمْ وَ غَرَّتْكُمُ الْأَمانِيُّ حَتَّى جاءَ أَمْرُ اللَّهِ وَ غَرَّكُمْ بِاللَّهِ الْغَرُورُ فَالْيَوْمَ لا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَ لا مِنَ الَّذِينَ كَفَرُوا مَأْواكُمُ النَّارُ هِيَ مَوْلاكُمْ وَ بِئْسَ الْمَصِيرُ
It would be said to them, ‘Weren’t there Prophets-as, and the companions, and the brethren among you all?’ They would say, ‘Did we not happen to be with you in the house of the world?’ They shall say, ‘Yes! But you fell into temptation, and you waited and doubted, and wishful thinking deceived you until the Command of Allah came, and the arch deceiver deceived you about Allah [57:14] So today, neither will ransom be taken from you nor from those who committed Kufr. Your abode is the Fire. It is your guardian, and evil is the destination [57:15]’.
فَيَأْمُرُ اللَّهُ عَزَّ وَ جَلَّ جَهَنَّمَ فَتَصِيحُ بِهِمْ صَيْحَةً عَلَى وُجُوهِهِمْ فَيَقَعُونَ فِي النَّارِ حَيَارَى نَادِمِينَ وَ يَنْجُو الْمُؤْمِنِينَ بِبَرَكَةِ اللَّهِ وَ عَوْنِهِ
Allah-azwj Mighty and Majestic would Command Hell, it would scream at them a scream upon their faces, so they would fall into the Fire, regretting, and the Momineen would be Rescued by the Blessings of Allah-azwj and His-azwj Assistance’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا يَصْنَعُ اللَّهُ بِالْمَوْتِ
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what will Allah-azwj Do with the death?’
قَالَ يَا ابْنَ سَلَامٍ إِذَا اسْتَوَى أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ وَ أَهْلُ النَّارِ فِي النَّارِ أُتِيَ بِالْمَوْتِ كَأَنَّهُ كَبْشٌ أَمْلَحُ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَ النَّارِ فَيُقَالُ لِأَهْلِ الْجَنَّةِ يَا أَوْلِيَاءَ اللَّهِ هَذَا الْمَوْتُ أَ تَعْرِفُونَهُ فَيَقُولُونَ نَعَمْ فَيَقُولُونَ لَهُمْ نَذْبَحُهُ فَيَقُولُونَ نَعَمْ يَا مَلَائِكَةَ رَبِّنَا اذْبَحُوهُ حَتَّى لَا يَكُونَ مَوْتٌ أَبَداً
He-saww said: ‘O Ibn Salam! When the people of the Paradise are settled in the Paradise, and the people of the Fire, in the Fire, they would come with the death, as if it was a white ram with a black head. It would be paused between the Paradise and the Fire. It would be said to the people of Paradise: ‘O friends of Allah-azwj! This is the death. Do you recognise it?’ They would say, ‘Yes!’ They would say to them, ‘Shall we slaughter it?’ They would say, ‘Yes, O Angels of our Lord-azwj, slaughter it until there does not happen to be any death, ever!’
فَيَقُولُونَ لِأَهْلِ النَّارِ يَا أَعْدَاءَ اللَّهِ هَذَا الْمَوْتُ هَلْ تَعْرِفُونَهُ فَيَقُولُونَ نَعَمْ فَتَقُولُ الْمَلَائِكَةُ نَذْبَحُهُ فَيَقُولُونَ يَا مَلَائِكَةَ رَبِّنَا لَا تَذْبَحُوهُ وَ دَعُوهُ لَعَلَّ اللَّهَ يَقْضِي عَلَيْنَا بِالْمَوْتِ فَنَسْتَرِيحَ
They would say to the people of the Fire: ‘O enemies of Allah-azwj! This is the death. Do you recognise it?’ They would say, ‘Yes’. The Angels would say: ‘Shall we slaughter it?’ They would say, ‘O Angels of our Lord-azwj! Do not slaughter it, and leave it, perhaps Allah-azwj might Decree the death upon us, so we can rest!’’
قَالَ النَّبِيُّ ص وَ يُذْبَحُ الْمَوْتُ بَيْنَ الْجَنَّةِ وَ النَّارِ فَيَيْأَسُ أَهْلُ النَّارِ مِنَ الْخُرُوجِ مِنْهَا وَ تَطْمَئِنُّ قُلُوبُ أَهْلِ الْجَنَّةِ لِلْخُلُودِ فِيهَا فَعِنْدِي لَكَ أَنْ تُسْلِمَ
The Prophet-saww said: ‘And the death would be slaughtered between the Paradise and the Fire. Thus, the people of the Fire shall despair from exiting from it and the hearts of the people of Paradise would be wishing for the eternal life in it. It is my-saww view that you should become a Muslim’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ وَ نَهَضَ عَلَى قَدَمَيْهِ وَ قَالَ امْدُدْ يَدَكَ الشَّرِيفَةَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ أَنَّ الْجَنَّةَ حَقٌّ وَ الْمِيزَانَ حَقٌّ وَ الْحِسَابَ حَقٌّ وَ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ
He said, ‘You-saww speak the truth, O Muhammad-saww’, and he got up upon his feet and said, ‘Extend your-saww noble hand. I hereby testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and I testify that you-saww are a Rasool-saww of Allah-azwj, and that the Paradise is true, and the Scale is true, and the Reckoning is true, and the Hour, And the Hour is coming, there is no doubt in it, and that Allah will Resurrect the ones in the graves [22:7]’.
فَكَبَّرَتِ الصَّحَابَةُ عِنْدَ ذَلِكَ وَ سَمَّاهُ رَسُولُ اللَّهِ عَبْدَ اللَّهِ بْنَ سَلَامٍ وَ صَارَ مِنَ الصَّحَابَةِ وَ نَقِمَةً عَلَى الْيَهُودِ.
The companions exclaimed Takbeer during that, and Rasool-Allah-saww named him as ‘Abdullah’ Bin Salam, and he became from the companions and a scourge upon the Jews’’.[113]
باب 38 أنه لم سمي الإنسان إنسانا و المرأة مرأة و النساء نساء و الحواء حواء
CHAPTER 38 – WHY WAS THE HUMAN BEING NAMED AS ‘INSAAN’ (HUMAN), AND THE WOMAN AS ‘IMRA’A’ (WOMAN), AND THE AIR AS ‘HAWA’ (AIR)
1- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُمِّيَ الْإِنْسَانُ إِنْسَاناً لِأَنَّهُ يَنْسَى وَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ.
(The book) ‘Al Illal’ – From Ali Bin Ahmad Bin Muhammad Bin Ja’far Al Asady, from Muawiya Bin Hukeym, from Ibn Abu Umeyr, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The human being is named as ‘Insaan’ (human) because he forgets (Yansy), and Allah-azwj Mighty and Majestic Said: And We had Covenanted to Adam before, but he forgot, [20:115]’’.[114]
2- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ النَّخَعِيِّ عَنْ عَمِّهِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُمِّيَتِ الْمَرْأَةُ مَرْأَةً لِأَنَّهَا خُلِقَتْ مِنَ الْمَرْءِ يَعْنِي خُلِقَتْ حَوَّاءُ مِنْ آدَمَ.
(The book) ‘Al Illal’ – From Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Abdullah Al Kufy, from Musa Bin Imran Al Nakhaie, from his uncle Al Husayn Bin Yazeed Al Nofaly, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The woman has been named as ‘Imra’a’ because she was Created from the man ‘Al-Mar’a’, meaning Hawwa-as was Created from Adam-as’’.[115]
3- مَعَانِي الْأَخْبَارِ، مُرْسَلًا مَعْنَى الْإِنْسَانِ أَنَّهُ يَنْسَى وَ مَعْنَى النِّسَاءِ أَنَّهُنَّ أُنْسٌ لِلرِّجَالِ وَ مَعْنَى الْمَرْأَةِ أَنَّهَا خُلِقَتْ مِنَ الْمَرْءِ.
(The book) ‘Ma’any Al Akhbaar’ – with an unbroken chain,
‘The meaning of ‘Al-Insaan’ (the human being) is that he forgets (Yansy), and the meaning of the woman (Al-Nisaa) is that they love (Uns) the men, and the meaning of the woman (Al-Imra’a) is that she was Created from the man (Al-Mar’a)’’.[116]
4- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: خَلَقَ اللَّهُ آدَمَ مِنْ أَدِيمِ الْأَرْضِ يَوْمَ الْجُمُعَةِ بَعْدَ الْعَصْرِ فَسَمَّاهُ آدَمَ ثُمَّ عَهِدَ إِلَيْهِ فَنَسِيَ فَسَمَّاهُ الْإِنْسَانَ
(The non-Shia) book ‘Al Durr Al Mansour’ – From Ibn Abbas who said,
‘Allah-azwj Created Adam-as from the crust (Adeym) of the earth on the day of Friday after Al-Asr (late afternoon). He-azwj Named him-as as ‘Adam’. Then He-azwj Covenanted to him-as, but he-as forgot, so He-azwj Named him-as as ‘Al Insaan’ (the human being)’.
قَالَ ابْنُ عَبَّاسٍ فَبِاللَّهِ مَا غَابَتِ الشَّمْسُ مِنْ ذَلِكَ الْيَوْمِ حَتَّى أُهْبِطَ مِنَ الْجَنَّةِ
Ibn Abbas said, ‘By Allah-azwj! The sun did not disappear from that day until he-as was Sent down from the Paradise’.
قَالَ وَ إِنَّمَا سُمِّيَتِ الْمَرْأَةُ مَرْأَةً لِأَنَّهَا خُلِقَتْ مِنَ الْمَرْءِ وَ سُمِّيَتْ حَوَّاءَ لِأَنَّهَا أُمُّ كُلِّ حَيٍ.
He said, ‘And rather, the woman was named as ‘Imra’a’ because she was Created from the man ‘Al-Mar’a’, and Hawwa-as was named as such because she-as is mother of every living (person)’’.[117] (Not a Hadeeth + non-Shia source)
5- الْعِلَلُ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَالَ: كَانَ مَكْثُ آدَمَ فِي الْجَنَّةِ نِصْفَ سَاعَةٍ ثُمَّ أُهْبِطَ إِلَى الْأَرْضِ لِتَمَامِ تِسْعِ سَاعَاتٍ مِنْ يَوْمِ الْجُمُعَةِ وَ ذَلِكَ فِي وَقْتِ صَلَاةِ الْعَصْرِ
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim who said,
‘Adam-as had remained in the Paradise for half an hour, then he-as was Sent down to the earth to complete nine hours from the day of Friday, and that was during the time of the Al-Asr Salat’.
قَالَ وَ سُمِّيَتِ الْعَصْرَ لِأَنَّ آدَمَ عُصِرَ بِالْبَلَاءِ
He said, ‘And ‘Al-Asr’ was named because Adam-as was afflicted (Usir) with the calamity’.
قَالَ أَلْقَى اللَّهُ النَّوْمَ عَلَى آدَمَ فَأَخَذَ ضِلْعَهُ الْقَصِيرَ مِنْ جَانِبِهِ الْأَيْسَرِ فَخَلَقَ مِنْهُ حَوَّاءَ فَلَمْ يُؤْذِهِ ذَلِكَ وَ لَوْ آذَاهُ ذَلِكَ مَا عَطَفَ عَلَيْهَا أَبَداً
He said, ‘Allah-azwj Cast the sleep unto Adam-as. He-azwj Took the shortest rib from his-as left side and Created Hawwa-as from it. That did not hurt him-as, and if it had hurt him-as, he-as would not have been sympathetic upon her, ever!
فَقَالَ آدَمُ مَا هَذِهِ قَالَ هَذِهِ امْرَأَةٌ لِأَنَّهَا مِنَ الْمَرْءِ خُلِقَتْ قَالَ مَا اسْمُهَا قَالَ حَوَّاءُ لِأَنَّهَا خُلِقَتْ مِنْ شَيْءٍ حَيٍّ
Adam-as said: ‘What is this?’ He-azwj Said: “This is a woman, because she is Created from the man”. He-as said: ‘What is her-as name?’ He-azwj Said: “Because she-as is Created from something living (Hayy)!”
فَقَالَ ابْنُ عَبَّاسٍ سُمِّيَتْ حَوَّاءَ لِأَنَّهَا أُمُ كُلِّ حَيٍّ
Ibn Abbas said, ‘Hawwa-as was named as such because she-asws is mother of all living (persons)’.
قَالَ جَعْفَرٌ سُمِّينَ النِّسَاءَ لِأُنْسِ آدَمَ بِ حَوَّاءَ حِينَ أُهْبِطَ إِلَى الْأَرْضِ وَ لَمْ يَكُنْ لَهُ أَنَسٌ غَيْرُهَا.
Ja’far said, ‘The woman have been named as such (Al Nisaa) because of the love (Uns) of Adam-as with Hawwa-as when he-as descended to the earth and there did not happen to be any love for him-as apart from her-as’’.[118] (Not a Hadeeth)
فائدة اعلم أنه قد اتفقت كلمة المليين من المسلمين و اليهود و النصارى على أن أول البشر هو آدم و أما الآخرون فخالفوا فيه على أقوال أما الفلاسفة فزعموا أنه لا أول لنوع البشر و لا لغيرهم من الأنواع المتوالدة
Benefit – Know that the words of the millions of Muslims, and the Jews, and the Christians are concurring upon that the first human being, he-as is Adam-as, and as for others, they differ regarding it based upon (various) words. As for the Philosophers, they claim that there is no first for the species of the human beings nor for other, from the various types of reproductions.
و أما الهند فمن كان منهم على رأي الفلاسفة فهو يوافقهم في ما ذكر و من لم يكن منهم على رأي الفلاسفة و قال بحدوث الأجسام لا يثبت آدم و يقول إن الله تعالى خلق الأفلاك و خلف فيها طباعا محركة لها بذاتها
And as for India, the one from them who was upon the view of the Philosophers, so he agrees with them in what he mentioned, and the one from them who does not happen to be upon the Philosophers and says (believes) that the occurrence of the bodies does not prove Adam-as, and he says that Allah-azwj the Exalted Created the celestial bodies and Left in them the natures moving for it by itself.
فلما تحركت و حشوها أجسام لاستحالة الخلأ و كانت الأجسام على طبيعة واحدة فاختلفت طبائعها بالحركة الفلكية و كان القريب من الفلك أسخن و ألطف و البعيد أبرد و أكثف
When these moved and were filled with the bodies, due to the impossibility of being alone, and the bodies became upon one nature. The difference of their natures was due to the celestial movements, and the one near from the celestial body was hotter and gentler, and the remote were was colder and denser.
ثم اختلطت العناصر و تكونت منها المركبات و مما تكون منه نوع البشر كما يتكون الدود في الفاكهة و اللحم و البق في البطائح و المواضع العفنة
Then the elements mixed, and compounds were formed from them, and from what formed of the human type, just as worms form in fruits and meat, and bugs in lawns and rotten places.
ثم تكون البشر بعضه من بعض بالتوالد و نسي التخليق الأول الذي كان بالتولد و من الممكن أن يقول يتولد بعض البشر في بعض الأراضي القاصية مخلوقة بالتولد و إنما انقطع التولد لأن الطبيعة إذا وجدت للتكون طريقا استغنت عن طريق ثان
Then humans formed from one another by reproduction’ – and he forgot the first creation that was by reproduction -, and it is possible to say that some humans are born in some distant lands created by reproduction, and rather, reproduction was interrupted, because if nature found a way to form, it would be dispensed with a second way.
و أما المجوس فلا يعرفون آدم و لا نوحا و لا ساما و لا حاما و لا يافث و أول متكون من البشر عندهم كيومرث و لقبه كوهشاه أي ملك الجبل و قد كان كيومرث في الجبال و منهم من يسميه گلشاه أي ملك الطين لأنه لم يكن حينئذ بشر يملكهم
And as for the Magians, they are neither recognising Adam-as, nor Noah-as, nor Saam-as, nor Haam-as, nor Yaafas-as, and the first human to be in their view is Kyumers, and his title is Kowshah, i.e. a king of the mountain. And Kyumers had been in the mountain. And from them are ones who name him as Ghashah, i.e. king of the clay, because on that day he did not happen to be a human being, ruling them.
و قيل تفسير كيومرث حي ناطق ميت قالوا و كان قد رزق من الحس ما لا يقع عليه بصر حيوان إلا وله و أغمي عليه و يزعمون أن مبدأ تكونه و حدوثه أن يزدان و هو الصانع الأول عندهم
And it is said, the interpretation of Kyumers is living, speaking dead. They said, and he had been given the sense that no animal sight falls on him but him, and it passed out, and they claimed that the principle of its formation and its occurrence is that it grows, and it is the first Maker in their view.
فكر في أمر أهرمن و هو الشيطان عندهم فكرة أوجبت أن عرق جبينه فمسح العرق و رمى به فصارت منه كيومرث و لهم خبط طويل في كيفية تكون أهرمن عن فكرة يزدان أو من إعجابه بنفسه أو من توحشه و بينهم خلاف في قدم أهرمن و حدوثه
Think regarding the matter of ‘Ahraman’, and he is the Satan-la in their view. And idea they had, that there was the sweat of his-la forehead, so he-la wiped the sweat and threw it, so Kyumer became from it, and for them is lengthy confusion regarding the method of the being of Ahraman, about idea of Yazdan or from his responding himself, or from his loneliness, and between them there is a differing regarding the advent of Ahraman and his occurrence.
ثم اختلفوا في مدة بقاء كيومرث في الوجود فقال الأكثرون ثلاثون سنة و قال الأقلون أربعون سنة و قال قوم منهم إن كيومرث مكث في الجنة التي في السماء ثلاثة آلاف سنة و هي ألف الحمل و ألف الثور و ألف الجوزاء
Then they differed regarding the period of the remaining of Kyumers in the existence. Most of them said thirty years, and the few said forty years, and a group from them said Kyumers remain in the Paradise which is in the sky, for three thousand years, and it is a thousand Aries, and a thousand Taurus, and a thousand Gemini.
ثم أهبط إلى الأرض و كان بها آمنا مطمئنا ثلاثة آلاف سنة أخرى و هي ألف السرطان و ألف الأسد و ألف السنبلة
Then he descended to the earth, and he was safe in it, content, for another three thousand years, and it is a thousand Cancer, and a thousand Libra and a thousand Virgo.
ثم مكث بعد ذلك ثلاثين أو أربعين سنة في حرب و خصام بينه و بين أهرمن حتى هلك و اختلفوا في كيفية هلاكه مع اتفاقهم على أنه هلك قتلا فالأكثرون قالوا إنه قتل ابنا لأهرمن يسمى جزوذة فاستغاث أهرمن منه إلى يزدان فلم يجد بدا من أن يقاصه حفظا للعهود التي كانت بينه و بين أهرمن فقتله بابن أهرمن
Then he remain after that for thirty or forty years in war, and dispute between him and Ahraman, until he died. And they are differing in the method of his death along with their concurrence upon the he died being killed. Most of them said he killed a son of Ahraman named as Jazuza. Ahraman sought help from him to Yazdan, but he could not find an escape from breaking him to preserve the covenant, which was between him and Ahraman, so he killed him for the son of Ahraman.
و قال قوم بل قتله أهرمن في صراع كان بينه و بين أهرمن و ذكروا في كيفيته أن كيومرث كان هو القاهر لأهرمن في بادئ الحال و أنه ركبه و جعل يطوف به في العالم إلى أن سأله أهرمن عن أي الأشياء أخوف و أهوالها عنده
And a group said, but Ahraman killed him during a wrestle which took place between him and Ahraman, and they mention in its method that Kyumers had subdued Ahraman in the beginning of the situation, and he rode him and went on to circle with him in the world until Ahraman asked him about the things which were frightening and terrifying in his view.
فقال له باب جهنم فلما بلغ به أهرمن إليها جمح به حتى سقط من فوقه و لم يستمسك فعلاه و سأله عن أي الجهات يبتدئ به في الأكل فقال له من جهة الرجل لأكون ناظرا حسن العالم مدة ما
He said to him, ‘A door of Hell’. When Ahraman reached with him to it, strained with him until he fell from above him and could not hold on. He went on top and asked him about the directions he would begin with in the eating. He said to him ‘From a side of the man so I would be a beholder of the beauty of the world for a period’.
فابتدأه أهرمن فأكله من عند رأسه فبلغ إلى موضع الخصي و أوعية المني من الصلب فقطر من كيومرث قطرتا نطفة على الأرض فنبت منهما ريباستان في جبل بإصطخر
Ahraman initiated by eating him from his head. He reached to the place of the eunuchs and container of the semen from the loins. Two drops of semen dropped from Kyumers upon the ground. Raybastan grew in the mountain of Istakhar.
ثم ظهرت على تينك الريباستين الأعضاء البشرية في أول الشهر التاسع و تمت أجزاؤه فتصور منهما بشران ذكر و أنثى و هما ميشا و ميشانة و هما بمنزلة آدم و حواء عند المليين و يسميهما مجوس خوارزم مرد و مردانه و زعموا أنهما مكثا خمسين سنة مستغنيين عن الطعام و الشراب منعمين غير متأذيين بشيء حتى ظهر لهما أهرمن في صورة شيخ كبير
Then there appeared upon the ribs of Al-Raybastan, the human limbs, in the first nine months, and their body parts were completed. Two humans were imaged from these, a male and a female, and they are ‘Meesha’ and ‘Meyshana’, and these two are at the status of Adam-as and Hawwa-as in the view of millions, and the Magians of Khawarizm name them as ‘Mard’ and ‘Mardanah’, and they claim that they remained for fifty years being needless of the food and the drink, enjoying nor being harmed by anything, until Ahraman appeared to them in the image of an old man.
فحملهما على تناول فواكه الأشجار و أكل منها و هما يبصرانه شيخا فعاد شابا فأكلا منها حينئذ فوقعا في البلايا و ظهر فيهما الحرص حتى تزاوجا و ولد لهما ولد فأكلاه حرصا
He carried them upon takin the fruit of the trees and eating from these, and they were seeing him as an old man. He returned as a youth. So they both ate from it on that day, they fell into the calamities, and the greed appeared in them until they got married and son was born for them, but greed consumed him.
ثم ألقى الله تعالى في قلوبهما رأفة فولد بعد ذلك ستة أبطن كل بطن ذكر و أنثى و أسماؤهم في كتاب زردشت معروفة ثم كان البطن السابع سيامك و فرواك فتزاوجا فولد لهما الملك المعروف الذي لم يعرف قبله ملك و هو هوشنج و هو الذي خلف جده كيومرث و عقد التاج و جلس على السرير و بنى مدينتين بابل و السوس.
Then Allah-azwj the Exalted Cast in kindness in their hearts. There were born for them after that, six pregnancies, a male and a female, and their names in the book of Zardasht are well-known. Then the seventh pregnancy happened, Seemak and Faraouk. They married, and there was born for them king famous king who no king was known before him, and he is Howshanj, and he is the one replaced his grand-fathers Kyumers, and tied the crown, and sat upon the throne, and built two cities – Babel and Al Sous’.
أقول هذه هي الخرافات التي ذكروها و الآيات و الأخبار ناطقة بما هو الحق المبين و بطل أقوال الفرق المضلين.
I (Majlisi) am saying, ‘These are myths which they have mentioned, and the Verses and the Ahadeeth a speaking with what is the clear truth, and invalidates the words of the straying sects’.
[1] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 1
[2] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 2
[3] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 3
[4] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 4
[5] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 5
[6] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 6
[7] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 7 a
[8] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 7 b
[9] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 8
[10] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 9
[11] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 10
[12] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 11
[13] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 12
[14] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 13
[15] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 14
[16] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 15
[17] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 16
[18] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 17
[19] Bihar Al-Anwaar – V 57 The book of creation – Ch 34 H 18
[20] Bihar Al-Anwaar – V 57 The book of creation – Ch 35 H 1
[21] Bihar Al-Anwaar – V 57 The book of creation – Ch 35 H 2
[22] Bihar Al-Anwaar – V 57 The book of creation – Ch 35 H 3
[23] Bihar Al-Anwaar – V 57 The book of creation – Ch 35 H 4
[24] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 1
[25] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 2
[26] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 2 a
[27] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 3
[28] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 4
[29] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 5
[30] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 6
[31] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 7
[32] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 8
[33] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 9
[34] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 10
[35] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 11
[36] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 12 a
[37] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 12 b
[38] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 12 c
[39] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 12 d
[40] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 13
[41] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 14
[42] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 15
[43] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 16
[44] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 17
[45] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 18
[46] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 19
[47] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 20
[48] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 21
[49] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 22
[50] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 23
[51] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 24
[52] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 25
[53] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 26
[54] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 27
[55] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 28
[56] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 29
[57] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 30
[58] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 31
[59] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 32
[60] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 33
[61] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 34
[62] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 35
[63] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 36
[64] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 37
[65] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 38
[66] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 39
[67] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 40
[68] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 41
[69] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 42
[70] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 43
[71] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 44
[72] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 45
[73] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 46
[74] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 47
[75] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 48
[76] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 49
[77] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 50
[78] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 51
[79] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 52
[80] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 53
[81] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 54
[82] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 55
[83] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 56
[84] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 57
[85] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 58
[86] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 59
[87] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 60
[88] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 61
[89] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 62
[90] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 63
[91] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 64
[92] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 65 a
[93] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 65 b
[94] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 65 c
[95] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 66
[96] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 67
[97] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 68 a
[98] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 68 b
[99] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 69
[100] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 70
[101] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 71
[102] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 72
[103] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 73
[104] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 74
[105] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 75
[106] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 76
[107] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 77
[108] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 78
[109] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 79
[110] Bihar Al-Anwaar – V 57 The book of creation – Ch 36 H 80
[111] Bihar Al Anwaar – V 57 The book of creation – Ch 37 H 1 a
[112] Bihar Al Anwaar – V 57 The book of creation – Ch 37 H 1 b
[113] Bihar Al Anwaar – V 57 The book of creation – Ch 37 H 1 c
[114] Bihar Al-Anwaar – V 57 The book of creation – Ch 38 H 1
[115] Bihar Al-Anwaar – V 57 The book of creation – Ch 38 H 2
[116] Bihar Al-Anwaar – V 57 The book of creation – Ch 38 H 3
[117] Bihar Al-Anwaar – V 57 The book of creation – Ch 38 H 4
[118] Bihar Al-Anwaar – V 57 The book of creation – Ch 38 H 5