ج 58
Volume 58
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 42 حقيقة النفس و الروح و أحوالهما
CHAPTER 42 – REALITY OF THE SELF (NAFS) AND THE SOUL (ROUH) AND THEIR SITUATIONS
الآيات
The Verses
الإسراء وَ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
(Surah) Al Isra’a: And they are asking you about the soul. Say: ‘The soul is from a Command of my Lord, and you are not Given from the knowledge (of it) except a little’ [17:85].
الزمر اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ الَّتِي لَمْ تَمُتْ فِي مَنامِها فَيُمْسِكُ الَّتِي قَضى عَلَيْهَا الْمَوْتَ وَ يُرْسِلُ الْأُخْرى إِلى أَجَلٍ مُسَمًّى إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ
(Surah) Al Zumar: Allah Expires the selves when they die, and those who do not die in their sleep. So He Withholds those whom the death is Decreed upon, and He Sends back the others to a specified term. Surely, in that, there are Signs for a thinking people [39:42].
الواقعة فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ وَ أَنْتُمْ حِينَئِذٍ تَنْظُرُونَ
(Surah) Al Waqia: So why don’t you when it reaches the throats [56:83] And at that time you are looking on [56:84].
الملك الَّذِي خَلَقَ الْمَوْتَ وَ الْحَياةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
(Surah) Al Mulk: Who Created the death and the life in order to Try you, which of you is best in deeds, and He is the Mighty, the Forgiving [67:2].
تفسير
(Forbidden) Tafseer (opinionated) –
وَ يَسْئَلُونَكَ عَنِ الرُّوحِ قال الطبرسي روّح الله روحه اختلف في الروح المسئول عنه على أقوال أحدها أنهم سألوه عن الروح الذي في بدن الإنسان ما هو و لم يجبهم و سأله عن ذلك قوم من اليهود عن ابن مسعود و ابن عباس و جماعة و اختاره الجبائي
And they are asking you about the soul [17:85] – Al-Tabarsi, may Allah-azwj Rest his soul, said, ‘There is differing regarding the soul questioned about, based upon (various) words. One of these is that they asked him-saww about the soul which is in the body of the human being, ‘What is it?’ And a group of Jews asked him-saww asked him-saww about that – from Ibn Masoud, and a group, and Al-Jabaie chose it.
و على هذا فإنما عدل النبي ص عن جوابهم لعلمه بأن ذلك أدعى لهم إلى الصلاح في الدين و لأنهم كانوا بسؤالهم متعنتين لا مستفيدين فلو صدر الجواب لازدادوا عنادا
And based upon this, the Prophet-saww rather turned away from answering them due to his‑saww knowing that would be a call for them to the righteousness in the religion, and because they, by their question, were obstinate not seeking benefit. If he-saww has issued the answer, they would have increased in obstinacy.
و قيل إن اليهود قالت لقريش سلوا محمدا عن الروح فإن أجابكم فليس بنبي و إن لم يجبكم فهو نبي فإنا نجد في كتبنا ذلك فأمر الله سبحانه بالعدول عن جوابهم و أن يكلمهم في معرفة الروح إلى ما في عقولهم ليكون ذلك علما على صدقه و دلالة لنبوته.
And it is said that the Jews said to Quraysh, ‘Ask Muhammad-saww about the soul. If he-saww answers you, then he-saww isn’t a Prophet-saww, and if he-saww does not answer you, then he‑saww is a Prophet-saww. We are finding that to be in our books’. So Allah-azwj the Glorious Commanded with turning away from answering them and from speaking to them regarding the understanding of the soul to what is in their intellects, for that to be knowledge upon his-saww truthfulness and an evidence for his-saww Prophet-hood.
و ثانيها أنهم سألوه عن الروح أ هي مخلوقة محدثة أم ليست كذلك فقال سبحانه قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي أي من فعله و خلقه و كان هذا جوابا لهم عما سألوه عنه بعينه
And it’s second, they had asked him-saww about the soul, ‘Is it a Created being, an occurrence, or it isn’t like that?’ The Glorious Said: Say: ‘The soul is from a Command of my Lord, [17:85] – i.e., from His-azwj Work, and His-azwj creation. And this was an answer to them what they had asked him-saww about specifically.
و على هذا فيجوز أن يكون الروح الذي سألوه عنه هو الذي به قوام الجسد على قول ابن عباس و غيره أم جبرئيل على قول الحسن و قتادة أم ملك من الملائكة له سبعون ألف وجه لكل وجه سبعون ألف لسان يسبح الله تعالى بجميع ذلك على ما روي عن علي ع أم عيسى ع فإنه سمي بالروح.
And based upon this, it is allowed that the soul which they had asked him-saww about, would be that by which the body is standing with, based upon the word of Ibn Abbas and others, or it is Jibraeel-as, based upon the word of Al-Hassan and Qatadah, or an Angel from the Angels having seventy thousand faces for him, for each face being seventy thousand tongues, glorifying Allah-azwj the Exalted with entirety of that, based upon what is reported from Ali-asws, or Isa-as, for it has been named as the ‘soul’.
و ثالثها أن المشركين سألوه عن الروح الذي هو القرآن كيف يلقاك به الملك و كيف صار معجزا و كيف صار نظمه و ترتيبه مخالفا لأنواع كلامنا من الخطب و الأشعار و قد سمى الله سبحانه القرآن روحا في قوله وَ كَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا
And it’s third is that the Polytheists had asked him-saww about the soul which, it is the Quran. How did the Angels cast it to you-saww, and how did it become a miracle, and how did it’s arrangement come to be and it’s sequencing of different types of our talk, from the sermon, and the poems. And Allah-azwj the Glorious has Named the Quran as ‘soul (spirit)’ in His-azwj Words: And like that We Sent down a Spirit unto you from Our Command. [42:52].
فقال سبحانه قل يا محمد إن الروح الذي هو القرآن من أمر ربي أنزله علي دلالة على نبوتي و ليس من فعل المخلوقين و لا مما يدخل في إمكانهم و على هذا فقد وقع الجواب أيضا موقعه
The Glorious-azwj Said: “Say, O Muhammad-saww, that the soul (spirit) which is (mentioned in) the Quran, is from the Command of my-saww Lord-azwj, having been Revealed unto me-saww as evidence upon my-saww Prophet-hood, and it isn’t from the work of the created beings, nor from what can enter into their abilities!” And based upon this, the answer has occurred as well in its place.
و أما على القول الأول فيكون معنى قوله الرُّوحُ مِنْ أَمْرِ رَبِّي هو الأمر الذي يعلمه ربي و لم يطلع عليه أحدا.
And as for the first word, so the meaning of His-azwj Words: ‘The soul is from a Command of my Lord, [17:85] would be, ‘It is the Command which my-saww Lord-azwj Knows and has not Notified anyone upon it’.
و اختلف العلماء في مهيّة الروح فقيل إنه جسم رقيق هوائي متردد في مخارق الحيوان و هو مذهب أكثر المتكلمين و اختاره المرتضى قدس الله روحه و قيل هو جسم هوائي على بنية حيوانية في كل جزء منه حياة عن علي بن عيسى
The scholars have differed regarding the nature of the soul. It is said, it is a delicate airy body, wavering in the animal pits, and it is a doctrine of most of the speakers, and Al-Murtaza, may Allah-azwj Sanctify his soul, chose it. And it is said, it is an airy body based upon animalistic construction, having like in every part of it – from Ali Bin Isa.
قال فلكل حيوان روح و بدن إلا أن منهم من الأغلب عليه الروح و منهم من الأغلب عليه البدن و قيل إن الروح عرض ثم اختلف فيه فقيل هو الحياة التي يتهيأ بها المحل لوجود العلم و القدرة و الاختيار و هو مذهب الشيخ المفيد أبي عبد الله محمد بن محمد بن النعمان رضي الله عنه و البلخي و جماعة من المعتزلة البغداديين
He said, ‘For every animal, there is a soul and a body, except that from them is one the soul overcomes upon it, and from them is one the body overcomes upon it. And it is said that the soul is a display. Then there is differing in it. It is said, it is the life which the place is stored for the existence of the knowledge, and the power, and the choice, and it is a doctrine of the Sheikh Al-Mufeed Abu Abdullah Muhammad Bin Muhammad Bin Al-Numan, may Allah‑azwj be Pleased with him, and Al-Balkhy, and a group of Mu’tazilites of Baghdad.
و قيل هو معنى في القلب عن الأسواري و قيل إن الروح الإنسان و هو الحي المكلف عن ابن الإخشيد و النظام.
And it is said, it is a meaning regarding the heart – from Al-Aswary. And it is said that the soul of the human being, and it is the life encumbered – from Ibn Al-Akhsheyd and Al-Nazaam.
و قال بعض العلماء إن الله خلق الروح من ستة أشياء من جوهر النور و الطيب و البقاء و الحياة و العلم و العلو أ لا ترى أنه ما دام في الجسد كان الجسد نورانيا يبصر بالعينين و يسمع بالأذنين و يكون طيبا
And some of the scholars said that Allah-azwj Created the soul from six things – from essence of the light (noor), and the aroma, and the lasting, and the life, and the knowledge, and the loftiness. Don’t you see that for as long as it was in the body, the body would be radiant, seeing with the eyes and hearing with the ears, and it happens to be with aroma.
فإذا خرج من الجسد نتن البدن و يكون باقيا فإذا فارقه الروح بلي و فني و يكون حيا و بخروجه يصير ميتا و يكن عالما فإذا خرج منه الروح لم يعلم شيئا و يكون علويا لطيفا توجد به الحياة بدلالة قوله تعالى في صفة الشهداء بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ و أجسادهم قد بليت في التراب.
So when it exits from the body, the body stinks, and it becomes a residue. When it separates it, it decays and perishes, and it had been alive, and by its exit he becomes dead, and he happened to be a knower, but when the soul exits from it, he does not know anything, and happened to be lofty, subtle, the life was found with him, by evidence of Words of the Exalted in a description of the martyrs: but they are alive being sustained in the Presence of their Lord [3:169], and their bodies have decayed in the soil.
و قوله وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا قيل هو خطاب للنبي ص و غيره إذ لم يبين له الروح و معناه و ما أوتيتم من العلم المنصوص عليه إلا قليلا أي شيئا يسيرا لأن غير المنصوص عليه أكثر فإن معلومات الله تعالى لا نهاية لها
And His-azwj Words: and you are not Given from the knowledge (of it) except a little’ [17:85]. And it is said, it Addresses the Prophet-saww and others when the soul is not revealed to him-saww. And it’s meaning is, and you have not been Given from the explicit knowledge upon it except a little, i.e., a small thing, because the one not texted upon it is more. The Information of Allah-azwj the Exalted, there is no endpoint for it.
و قيل خطاب لليهود الذين سألوه فقالت اليهود عند ذلك كيف و قد أعطانا الله التوراة فقال التوراة في علم الله قليل.
And it is said, it is Addressed to the Jews who had asked him-azwj. The Jews said during that, ‘How, and Allah-azwj has Given us the Torah!’ He-saww said: ‘The Torah, in the Knowledge of Allah-azwj, is little’.
و قال الرازي للمفسرين في الروح المذكورة في هذه الآية أقوال و أظهرها أن المراد منه الروح الذي هو سبب الحياة ثم ذكر رواية سؤال اليهود و إبهام النبي ص قصة الروح و زيفها بوجوه ضعيفة
And Al-Razi said, ‘For the interpreters regarding the soul Mentioned in this Verse, there are (various) words, and it’s apparent is that the intent from it is the soul which is the cause of life’. Then he mentioned the report of the question of the Jews and vagueness of the Prophet-saww of the story of the soul and it’s falsity is weak aspects.
ثم قال بل المختار عندنا أنهم سألوه عن الروح و أنه ص أجابهم عنه على أحسن الوجوه و تقريره أن المذكور في الآية أنهم سألوه عن الروح و السؤال عنه يقع على وجوه كثيرة
Then he said, ‘But the chosen in our view is, they had asked him-saww about the soul, and he‑saww answered them about it based upon the excellent aspect, and its account is that the mentioned in the Verse, they had asked him-saww about the soul, and the question about it occurred upon many aspects.
أحدها أن يقال ماهية الروح أ هو متحيز أو حال في المتحيز أو موجود غير متحيز و لا حال في المتحيز
One of these is that it is said, ‘The essence of the soul, it is one-sided, or a state in the one-sided, or exists without being one-sided, nor a state in the one-sided’.
و ثانيها أن يقال الأرواح قديمة أو حادثة و ثالثها أن يقال الأرواح هل تبقى بعد موت الأجساد أو تفنى و رابعها أن يقال ما هي حقيقة سعادة الأرواح و شقاوتها.
And it’s second is that it is that the souls are ancient (eternal), or newly occurring. And it’s third is that it is said, do the souls remain after death of the bodies, or perish. And it’s fourth is that it is said, ‘What is the reality of the souls which are fortunate and their wretched-ones?’
و بالجملة فالمباحث المتعلقة بالروح كثيرة و قوله وَ يَسْئَلُونَكَ عَنِ الرُّوحِ ليس فيه ما يدل على أنهم عن أي هذه المسائل سألوا إلا أن جوابه تعالى لا يليق إلا بمسألتين من المسائل التي ذكرناها إحداهما السؤال عن ماهية الروح و الثانية عن قدمها و حدوثها.
And in a summary, the discussion relating to the soul are many, and His-azwj Words: And they are asking you about the soul [17:85], there isn’t anything in it what could evidence upon which of these question had they asked about, except that the Exalted, His-azwj Answer it not related except with two question from the questions which we have mentioned. One of these is the question about the essence of the soul, and the second is about its being ancient (eternal) and it been a newly occurrence.
أما البحث الأول فهو أنهم قالوا ما حقيقة الروح و ماهيته أ هو عبارة عن أجسام موجودة في داخل هذا البدن متولدة من امتزاج الطبائع و الأخلاط أو عبارة عن نفس هذا المزاج و التركيب أو هو عبارة عن عرض آخر قائم بهذه الأجسام أو هو عبارة عن موجود مغاير لهذه الأجسام و لهذه الأعراض
As for the first discussion, it is, they said, ‘What is the reality of the soul and its essence? Is it an equivalent to the bodies existing in the inside of this body, produced from a mixtures of natures and the blends, or an equivalent of a self of this mixture and the composition, or it is an equivalence of another display standing with these bodies, or it is an equivalent of existence different to these bodies, and for these displays.
فأجاب الله عنه بأنه موجود مغاير لهذه الأجسام و لهذه الأعراض و ذلك لأن هذه الأجسام و هذه الأعراض أشياء تحدث من امتزاج الأخلاط و العناصر و أما الروح فإنه ليس كذلك بل هو جوهر بسيط مجرد لا يحدث إلا بمحدث قوله كن فيكون
Allah-azwj Answered about it by, that it is an existence different to these bodies, and to these displays, and that is because these bodies and these displays are things having come into occurrence from blending mixtures, and the elements. And as for the soul, it isn’t like that, but it is a simple abstract essence not coming into occurrence except with the occurrence of His-azwj Words: “Be!” It comes into being.
فقالوا لم كان شيئا مغايرا لهذه الأجسام و لهذه الأعراض
They said, ‘It does not happen to be a thing different to these bodies, and for these displays’.
فأجاب الله بأنه موجود يحدث بأمر الله و تكوينه و تأثيره في إفادة الحياة لهذا الجسد و لا يلزم من عدم العلم بحقيقته المخصوصة نفيه فإن أكثر حقائق الأشياء و ماهياتها مجهولة و لم يلزم من كونها مجهولة نفيها
Allah-azwj Answered by, that it is an existence coming into occurrence by a Command of Allah-azwj, and in its coming into being and its impact on the benefit of the life of the body, and the lack of knowledge with its specific reality does not negate its existence, for most of the realities of the things and their natures are unknown, and their being unknown does not negate its existence.
و هذا هو المراد بقوله وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
And this is the intent by His-azwj Words: and you are not Given from the knowledge (of it) except a little’ [17:85].
و أما البحث الثاني فهو أن لفظ الأمر قد جاء بمعنى الفعل قال تعالى وَ ما أَمْرُ فِرْعَوْنَ بِرَشِيدٍ و قال لَمَّا جاءَ أَمْرُنا أي فعلنا فقوله قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي من فعل ربي
As for the second discussion, it is that the wording of the Command has come with the meaning of the deed. Allah-azwj the Exalted Said: and Pharaoh’s orders were not rightful guidance [11:97]. And Said: And when Our Command came, [11:58] – i.e., Our-azwj Deed. So His-azwj Words: Say: ‘The soul is from a Command of my Lord, [17:85], is from a Deed of my‑saww Lord-azwj.
و هذا الجواب يدل على أنهم سألوا أن الروح قديمة أو حادثة فقال بل هي حادثة و إنما حصلت بفعل الله و تكوينه و إيجاده
And this answer evidence’s upon that they had asked, ‘Is the soul ancient (eternal), or a newly occurrence?’ He-saww said: ‘But, it is an occurrence’. And rather it has resulted by a Deed of Allah-azwj and His-azwj Bringing it into being and His-azwj Innovation.
ثم احتج على حدوث الروح بقوله وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا بمعنى أن الأرواح في مبدإ الفطرة تكون خالية عن العلوم ثم تحصل فيها المعارف و العلوم فهي لا تزال تكون في التغير من حال إلى حال و في التبديل من نقصان إلى كمال و التغير و التبدل من أمارات الحدوث
Then he argued upon the occurrence of the soul by His-azwj Words: and you are not Given from the knowledge (of it) except a little’ [17:85] – in the meaning that the souls in the beginning of the nature happen to be devoid of the knowledge(s), then the recognition and the knowledge(s) are obtained in it. So these do not cease to be in changing from a state to a state, and in the altering from a deficiency to perfection, and the changes and the alterations are from the symptoms of the occurrences.
فقوله قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي يدل على أنهم سألوا أن الروح هل هي حادثة أم لا فأجاب بأنها حادثة واقعة بتخليق الله و تكوينه ثم استدل على حدوث الأرواح بتغيرها من حال إلى حال فهذا ما نقوله في هذا الباب و الله أعلم بالصواب
His-azwj Words: Say: ‘The soul is from a Command of my Lord, [17:85], evidence’s upon, they had asked, ‘The soul, it is an occurrence or nor?’ So he answered that these are occurrences having occurred by a Creation of Allah-azwj and His-azwj Bringing into being. Then it can be evidences upon the occurrences of the souls by their changing from a state to a state. So this is what we are saying regarding this subject, and Allah-azwj is more Knowing with the correctness’.
أقول ثم ذكر الأقوال الأخرى في تفسير الروح في هذه الآية فمنها أنه القرآن كما مر و منها أنه ملك من الملائكة هو أعظمهم قدرا و قوة و هو المراد من قوله تعالى يَوْمَ يَقُومُ الرُّوحُ وَ الْمَلائِكَةُ صَفًّا
I (Majlisi) am saying, ‘Then he mentioned other words regarding the interpretation of the soul in this Verse. From these is, it is the Quran, like what has passed, and from these is that it is an Angel from the Angels. It is their mightiest of power, and strength, and it is the intent from Words of the Exalted: A Day on which the Spirit and the Angels would be standing in rows, [78:38].
وَ نَقَلُوا عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: هُوَ مَلَكٌ لَهُ سَبْعُونَ أَلْفَ وَجْهٍ وَ لِكُلِّ وَجْهٍ سَبْعُونَ أَلْفَ لِسَانٍ لِكُلِّ لِسَانٍ سَبْعُونَ أَلْفَ لُغَةٍ يُسَبِّحُ اللَّهَ تَعَالَى بِتِلْكَ اللُّغَاتِ كُلِّهَا وَ يَخْلُقُ اللَّهُ مِنْ كُلِّ تَسْبِيحَةٍ مَلَكاً يَطِيرُ مَعَ الْمَلَائِكَةِ إِلَى يَوْمِ الْقِيَامَةِ
And we are saying, from Ali-asws having said: ‘It is an Angel having seventy thousand faces for it, and for each face there are seventy thousand tongues, for each tongues there are seventy thousand languages. He glorifies Allah-azwj the Exalted with those languages, all of them, and Allah-azwj Creates from every glorification of an Angel flying with the Angels up to the Day of Qiyamah’.
قَالُوا وَ لَمْ يَخْلُقِ اللَّهُ خَلْقاً أَعْظَمَ مِنَ الرُّوحِ غَيْرَ الْعَرْشِ وَ لَوْ شَاءَ اللَّهُ يَبْتَلِعُ السَّمَاوَاتِ السَّبْعَ وَ الْأَرَضِينَ السَّبْعَ بِلُقْمَةٍ وَاحِدَةٍ.
They said, ‘And Allah-azwj did not Create any creature mightier than the soul (spirit), apart from the Throne, and if Allah-azwj so Desires, it can swallow the seven skies and the seven earths as one morsel’’.
ثم اعترض على هذا الوجه و على الرواية بوجوه سخيفة ثم ذكر من الوجوه أنه جبرئيل ع و وجها رابعا عن مجاهد أنه خلق ليسوا بالملائكة على صورة بني آدم يأكلون و لهم أيد و أرجل و رءوس
Then he objected upon this aspect and upon the report by a silly aspect. Then he mentioned from the aspects that it is Jibraeel-as. And the fourth aspect is from Mujahid that it these are creatures who aren’t Angels, in the image of the children of Adam-azwj, eating, and for them are hands and legs and heads.
و قال أبو صالح يشبهون الناس و ليسوا بالناس و لم أجد في القرآن و لا في الأخبار الصحيحة شيئا يمكن التمسّك به في إثبات هذا القول.
And Abu Salih said, ‘They resemble the people and aren’t people, and I can neither find in the Quran nor in the correct Ahadeeth, anything I can possibly adhere with in proving this word’.
ثم قال في شرح مذاهب الناس في حقيقة الإنسان اعلم أن العلم الضروري حاصل بأن هاهنا شيئا إليه يشير الإنسان بقوله أنا و إذا قال الإنسان علمت و فهمت و أبصرت و سمعت و ذقت و شممت و لمست و غضبت فالمشار إليه لكل أحد بقوله أنا إما أن يكون جسما أو عرضا أو مجموع الجسم و العرض أو ما تركب من الجسم و العرض و ذلك الشيء الثالث
Then he said in commenting on the doctrines of the people, ‘In reality, the human being is more knowing that the necessary knowledge is obtained by something over here. The human being indicated to it by his words, ‘I am’, and when the human being says, ‘I know, and have understood, and I saw and I heard, and I smelt, and I touched, and I was angry’, so the indicate to is every one by his word, ‘I’, wither it would be a body, or a display, or a collection of bodies and the displays, or what constitutes from the body and the display, and that is the third thing.
فهذا ضبط معقول أما القسم الأول و هو أن يقال الإنسان جسم فذلك الجسم إما أن يكون هو هذه البنية أو جسما داخلا في هذه البنية أو جسما خارجا عنها
So this is a reasonable setting. As for the first type, and it is that it can be said the human being is a body, so that body, either it happens to be of this construction or body inside this construction, or a body outside from it.
أما القائلون بأن الإنسان عبارة عن هذه البنية المحسوسة و هذا الهيكل المجسم المحسوس فإذا أبطلنا كون الإنسان عبارة عن هذا الجسم و أبطلنا كون الإنسان محسوسا فقد بطل كلامهم بالكلية.
As for the speaker that the human being is an expression of this tangible construction, and this is a physical holographic structure. So if we were to invalidate that the human being is an expression of this body, and we invalidate the human being as being felt, so we would have invalidated their whole word.
و الذي يدل على أنه لا يمكن أن يكون الإنسان عبارة عن هذا الجسم وجوه الأول أن العلم البديهيّ حاصل بأن أجزاء هذه الجثّة متبدّلة بالزيادة و النقصان تارة بحسب النمو و الذبول و تارة بحسب السمن و الهزال و العلم الضروريّ حاصل بأن المتبدّل المتغيّر مغاير للثابت الباقي و يحصل من مجموع هذه المقدمات الثلاث العلم القطعيّ بأنه ليس عبارة عن مجموع هذه الجثّة.
And that which evidences upon that it is not possible that the human would be an expression of this body, there are aspects. The first is that the intuitive knowledge is obtained by parts of this corpse, replaced by the increase and the decrease. Sometimes according to the growth and the withering, and sometimes according to the fattening and slimming, and the necessary knowledge is obtained by that the variable changes from the remain constant, and a result of a collection of these three premises, the definitive knowledge is that it isn’t an expression of a collection of these corpses.
الثاني أن الإنسان حال ما يكون مشتغل الفكر متوجّه الهمّة نحو أمر مخصوص فإنه في تلك الحالة غير غافل عن نفسه المعينة بدليل أنه في تلك الحالة قد يقول غضبت و اشتهيت و سمعت كلامك و أبصرت وجهك و تاء الضمير كناية عن نفسه المخصوصة فهو في تلك الحالة عالم بنفسه المخصوصة و غافل عن جملة بدنه و عن كل واحد من أعضائه و أبعاضه.
The second is that when a person is preoccupied with the thought and directed towards a specific matter, in that case he is not unaware of his specific self, with evidence that in that case he may say, ‘I got angry, and desired and heard your words, and saw your face’, and the conscience is a metaphor for his specific self, in that case he is a knower of his own personality, he is oblivious to the whole of his body and to every one of his organs and parts.
الثالث أن كل أحد يحكم بصريح عقله بإضافة كل واحد من هذه الأعضاء إلى نفسه فيقول رأسي و عيني و يدي و رجلي و لساني و قلبي و بدني و المضاف غير المضاف إليه فوجب أن يكون الشيء الذي هو الإنسان مغايرا لجملة هذا البدن و لكل واحد من هذه الأعضاء
The third is that everyone judges by his clear mind by addition of every one of these body parts to himself, so he says, ‘My head, and my eyes, and my hands, and my legs, and my tongue, and my heart, and my body’. The addition is other than the one added to, so it obligates that the thing, which is the human being, he would be other than the total of this body, and each one of these body parts.
فإن قالوا فقد يقول نفسي و ذاتي فيضيف النفس و الذات إلى نفسه فيلزم أن نفس الشيء و ذاته مغايرة لنفسه و ذاته و ذلك محال
If they were to say, ‘He is saying, ‘My soul, and myself’, so the addition is the ‘soul and the self’ to himself. Thus, it necessitates that the ‘soul’ is the thing, and his ‘self’ is changing of himself, and his ‘self’, and that is impossible’.
قلنا قد يراد بنفس الشيء و ذاته هذا البدن المخصوص و قد يراد بنفس الشيء و ذاته الحقيقة المخصوصة التي إليها يشير كل أحد بقوله أنا فإذا قال نفسي و ذاتي كان المراد منه البدن و عندنا أنه مغاير لجوهر الإنسان.
We say he has intended by the soul of the thing and its self, this body specifically, and he has intended by the soul of the thing and it’s self as the specific reality to which is the indication of every one by his words, ‘I’. When he says, ‘My soul and myself’, the intent from him would be the body, and in our view, it is a change of the essence of the human being.
الرابع أن كل دليل يدلّ على أن الإنسان يمتنع أن يكون جسما فهو أيضا يدلّ على أنه يمتنع أن يكون عبارة عن هذا الجسم و سيأتي تقرير تلك الدلائل.
The fourth is that every evidence evidence’s upon that the human being refused to be a body, so it as well evidence’s upon that he refuses to be an expression of this body, and I shall be coming with statements of these evidence(s).
الخامس أن الإنسان قد يكون حيّا حال ما يكون البدن ميّتا فوجب كون الإنسان مغايرا لهذا البدن و الدليل على صحّة ما ذكرناه قوله تعالى وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ
The fifth is that the human being may be alive for as long as the body is dead, so it obligates the human being to be different to this body, and the evidence upon the correctness of what we are mentioned are Words of the Exalted: And do not reckon those who are killed in Allah’s Way as dead; but they are alive being sustained in the Presence of their Lord [3:169].
فهذا النصّ صريح في أن أولئك المقتولين أحياء و الحسّ يدل على أن هذا الجسد ميّتة.
So this is an explicit text that those killed are alive, and the sense would evidence upon that this body is dead.
السادس أن قوله تعالى النَّارُ يُعْرَضُونَ عَلَيْها غُدُوًّا وَ عَشِيًّا و قوله أُغْرِقُوا فَأُدْخِلُوا ناراً يدلّ على أن الإنسان حيّ بعد الموت
The sixth is that Words of the Exalted: The Fire – they would be presented to it morning and evening; [40:46]. And His-azwj Words: they drowned, so they would be entering Fire, [71:25], evidence’s upon that the human being is alive after the death.
وَ كَذَلِكَ قَوْلُهُ ص الْأَنْبِيَاءُ لَا يَمُوتُونَ وَ لَكِنْ يُنْقَلُونَ مِنْ دَارٍ إِلَى دَارٍ.
And like that are his-asws words: ‘The Prophets-as are not dying, but they-as are being transferred from a house to a house’’.
وَ كَذَلِكَ قَوْلُهُ ص الْقَبْرُ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ أَوْ حُفْرَةٌ مِنْ حُفَرِ النِّيرَانِ.
And like that are his-asws words: ‘The grave is a garden from gardens of Paradise or a pit from the pits of Hell’’.
وَ كَذَلِكَ قَوْلُهُ ص مَنْ مَاتَ فَقَدْ قَامَتْ قِيَامَتُهُ.
And like that are his-asws words: ‘One who dies, so his Qiyamah has been established’’.
و أن كل هذه النصوص يدلّ على أن الإنسان حيّ يبقى بعد موت الجسد و بديهة العقل و الفطرة شاهدتان بأن هذا الجسد ميّت و لو جوزنا كونه حيّا كان يجوز مثله في جميع الجمادات و ذلك عين السفسطة و إذا ثبت أن الإنسان حيّ ما كان الجسد ميّتا لزم أن الإنسان شيء غير هذا الجسد.
And all these texts evidence upon that the human being is alive, remaining after death of the body, and by the intuition of the intellect and the reason, are both witnessed that this body is dead, and if we were to allow his being alive, the likes of this would have to be allowed regarding entirety of the inanimate objects, and that is the eye of Sophistry. And when it is proven that the human being is alive for as long as the body is dead, it necessitates that the human being is a thing other than this body.
السابع قَوْلُهُ ص فِي خُطْبَةٍ طَوِيلَةٍ لَهُ حَتَّى إِذَا حُمِلَ الْمَيِّتُ عَلَى نَعْشِهِ رَفْرَفَ رُوحُهُ فَوْقَ النَّعْشِ وَ يَقُولُ يَا أَهْلِي وَ يَا وُلْدِي لَا تَلْعَبَنَّ بِكُمُ الدُّنْيَا كَمَا لَعِبَتْ بِي جَمَعْتُ الْمَالَ مِنْ حِلِّهِ وَ مِنْ غَيْرِ حِلِّهِ فَالْمَهْنَأُ لِغَيْرِي وَ التَّبِعَةُ عَلَيَّ فَاحْذَرُوا مِثْلَ مَا حَلَّ بِي.
The seventh are his-saww words in a lengthy sermon of his-saww: ‘Until when the deceased is carried upon his coffin, his soul flutters above the coffin and he says, ‘O my family, and O my children! Do not let the world with you all just as it had played with me! I collected the wealth from its Permissible and from non-Permissible. The riches are for others (now) and the exhaustion is upon me. Therefore, be cautions like what has been released with me!’’
وجه الاستدلال أن النبي ص صرح بأن حال كون الجسد محمولا على النعش بقي هناك شيء ينادي و يقول يا أهلي و يا ولدي جمعت المال من حله و غير حله و معلوم أن الذي كان الأهل أهلا له و كان الولد ولدا له و كان جامعا للمال من الحرام و الحلال و الذي بقي في ربقته الوبال ليس إلا ذلك الإنسان
An aspect of inference is that the Prophet-saww was explicit of the state of the body being carried upon the coffin, over there remains a thing calling out and saying, ‘O my family and O my children! I amassed the wealth from its Permissible and non-Permissible’, and the known is that which, the family was his family, and the children were his children, and amassing of the weal is from the Prohibited and the Permissible, and the one remaining with a scourge on his neck isn’t except that human being.
فهذا تصريح بأن في الوقت الذي كان الجسد ميتا محمولا على النعش كان ذلك الإنسان حيا باقيا فاهما و ذلك تصريح بأن الإنسان شيء مغاير لهذا الجسد و الهيكل.
So this is explicit that during the time in which the body was dead, being carried upon the coffin, that human being was alive, remaining, understanding, and that is explicit that the human being is a thing other that this body and the structure.
الثامن قوله تعالى يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلى رَبِّكِ راضِيَةً مَرْضِيَّةً
The eighth are Words of the Exalted: O you the contented soul! [89:27] Return to your Lord, being well-pleased, He being Well-Pleased [89:28].
و الخطاب بقوله ارْجِعِي إنما يتوجه إليها حال الموت فدل هذا على أن الشيء الذي يرجع إلى الله بعد موت الجسد يكون راضيا مرضيا عند الله و الذي يكون راضيا مرضيا ليس إلا الإنسان فهذا يدل على أن الإنسان بقي حيا بعد موت الجسد و الحي غير الميت فالإنسان مغاير لهذا الجسد.
And the Address by His-azwj Word: Return [89:28], is rather heading to it at the state of death. So, this evidence’s upon that the thing which returns to Allah-azwj after death is the body being pleased, pleased with in the Presence of Allah-azwj, and that the one who is pleased, Pleased with isn’t except the human being. So this evidence’s upon that the human being remains alive after death of the body, and the living is other than the dead. Thus, the human being is other than this body.
التاسع قوله تعالى حَتَّى إِذا جاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنا وَ هُمْ لا يُفَرِّطُونَ ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِ أثبت كونهم مردودين إلى الله الذي هو مولاهم الحق عند كون الجسد ميتا فوجب أن يكون ذلك المردود إلى الله مغايرا لذلك الجسد الميت.
The ninth are Words of the Exalted: until when the death comes to one of you, Our messengers cause him to die, and they are not neglectful [6:61] Then they are returned to Allah, their True Master; [6:62], proves their being returned to Allah-azwj Who is their True Master during the body happening to have died. It obliges that which is returning to Allah‑azwj is different to that dead body.
العاشر ترى جميع فرق الدنيا من الهند و الروم و العرب و العجم و جميع أرباب الملل و النحل من اليهود و النصارى و المجوس و المسلمين و سائر فرق العالم و طوائفهم يتصدقون عن موتاهم و يدعون لهم بالخير و يذهبون إلى زياراتهم
The tenth, you see entirety of the sects of the world, from the Indians, and the Romans, and the Arabs, and the non-Arabs, and entirety of the lords of religion, and the sects from the Jews, and the Christians, and the Magians, and the Muslims, and rest of the sects of the world and their parties, they are giving charity on behalf of their deceased and are supplicating for them with the good, and they are going to visit them (graves).
و لو لا أنهم بعد موت الجسد بقوا أحياء لكان التصدق لهم عبثا و لكان الدعاء لهم عبثا و لكان الذهاب إلى زيارتهم عبثا فإطباق الكل على هذه الصدقة و الدعاء و الزيارة يدل على أن فطرتهم الأصلية السليمة شاهدة بأن الإنسان شيء غير هذا الجسد و أن ذلك الشيء لا يموت بموت هذا الجسد.
And had it not been for the body remaining alive after death, the charity for them would be in vain, and supplication for them would be in vain, and the going to visit them would be in vain. So the process of the whole, based upon these charities, and the supplications, and the visitation evidence’s upon that their original nature is the sound witness that the human being is something other than this body, and that thing does not die with the death of the body.
الحادي عشر أن كثيرا من الناس يرى أباه و ابنه في المنام و يقول له اذهب إلى الموضع الفلاني فإن فيه ذهبا دفنته لك و قد يراه فيوصيه بقضاء دين عنه ثم عند اليقظة إذا فتش عنه كان كما رآه في النوم من غير تفاوت
The eleventh is that most of the people, he would see his father and his son in the dream, and he would say to him, ‘Go to such and such place, for there is gold buried in it’, and he would see him bequeathing to him to pay off a debt on his behalf. Then during the wakefulness, when he investigates about it, it would be just as he had seen it in the dream from without there being any difference.
و لو لا أن الإنسان باق حي بعد الموت لما كان كذلك و لما دل هذا الدليل على أن الإنسان حي بعد الموت و دل الحس على أن الجسد ميت كان الإنسان مغايرا لهذا الجسد.
And had it not been that the human being remains alive after the death, that would not happen, and when this evidence point upon that the human being is alive after the death and the senses point upon that the body is dead, the human being would be different to this body.
الثاني عشر أن الإنسان إذا ضاع عضو من أعضائه مثل أن تقطع يداه و رجلاه و تقلع عيناه و تقطع أذناه إلى غيرها من الأعضاء فإن ذلك الإنسان يجد من قلبه و عقله أنه هو عين ذلك الإنسان من غير تفاوت البتة حتى أنه يقول أنا ذلك الإنسان الذي كنت موجودا قبل ذلك إلا أنهم قطعوا يدي و رجلي
The twelfth is that the human being, when a limb from his limbs is wasted, like his hand, and his leg being cut off, and his eye uprooted, and his ears cut off, up to something else from the limbs, so that human being would find from his heart and his intellect that he is (still) that very human being from without any difference, however, until he would say, ‘I am that human being who used to exist before that, except that they have cut off my hand, and my leg’.
و ذلك برهان يقيني على أن ذلك الإنسان شيء مغاير لهذه الأعضاء و الأبعاض و ذلك يبطل قول من يقول الإنسان عبارة عن هذه البنية المخصوصة.
And that is convincing proof upon, that the human being is something other than these limbs, and the parts, and that nullifies the word of the one saying that the human being is an expression of this specific construction.
الثالث عشر أن القرآن و الأحاديث يدلان على أن جماعة من اليهود قد مسخهم الله و جعلهم في صورة القردة و الخنازير فنقول ذلك الإنسان هل بقي حال ذلك المسخ أو لم يبق فإن لم يبق كان هذا إماتة لذلك الإنسان و خلق خنزير أو قردة و ليس هذا من المسخ في شيء
The thirteenth is that the Quran and the Ahadeeth are evidencing upon that a group of the Jews, Allah-azwj has Morphed them and Made them to be in the inmate of the monkeys and the pigs. So we are saying that the human being, did he remain upon that morphed state or did not remain so? If he did not remain, then this would be a death of that human and Creation of a pig or a monkey, and this isn’t into anything from the morphing.
و إن قلنا إن ذلك الإنسان بقي حال حصول ذلك المسخ فنقول فعلى هذا التقدير الإنسان باق و تلك البنية و ذلك الهيكل غير باق فوجب أن يكون ذلك الإنسان شيئا مغايرا لتلك البنية.
And we were to say that human being remained upon the resultant state of the morphing, we would say, ‘Based upon this determination, the human being remains, and so did that construction, and that constitution (skeleton) did not last. So it obligates that, that human being is something difference to that construction.
الرابع عشر أن رسول الله ص كان يرى جبرئيل في صورة دحية الكلبي و كان يرى إبليس في صورة الشيخ النجدي فهنا بنية الإنسان و هيكله و شكله حاصل مع أن الحقيقة الإنسانية غير حاصلة و هذا يدل على أن الإنسان ليس عبارة عن هذه البنية و هذا الهيكل.
The fourteenth is that Rasool-Allah-saww had seen Jibraeel-as in the image of Dahiyat Al-Kalby, and he-saww had seen Iblees-la in the image of the old man of Najd. So here, the construction of the human being, and his constitution, and his appearance is resultant along with that the reality of the humanity is non-resultant, and this evidence’s upon that the human being isn’t an expression of this construction and this constitution.
الخامس عشر أن الزاني يزني بفرجه و يضرب على ظهره فوجب أن يكون الإنسان شيئا آخر سوى الفرج و سوى الظهر
The fifteenth is that the adulterer commits adultery with his private parts, and he is struck upon is back (legal punishment), so it obliges that the human being is something other besides the private part and besides the back.
و يقال إن ذلك الشيء يستعمل الفرج في عمل و الظهر في عمل آخر فيكون الملتذ و المتألم هو ذلك الشيء إلا أنه يحصل اللذة بواسطة ذلك العضو و يتألم بواسطة الضرب على هذا العضو
And it is said that the thing utilising the private part in the deed, and the back in the deed is another. So the pleasured and the pained, it is that thing, except that he obtained the pleased in the midst of those limbs and was pained in the midst of the strike upon this limb.
السادس عشر أني إذا تكلمت مع زيد و قلت له افعل كذا و لا تفعل كذا فالمخاطب بهذا الخطاب و المأمور و المنهي ليس هو جبهة زيد و لا حدقته و لا أنفه و لا فمه و لا شيء من أعضائه بعينه فوجب أن يكون المأمور و المنهي و المخاطب شيئا مغايرا لهذه الأعضاء و ذلك يدل على أن ذلك المأمور و المنهي غير هذا الجسد
The sixteenth, if I were to speak with Zayd and tell him to do such and such, and he does not do it, then the addressee with this address and the instructed and the forbidden, it isn’t the forehead of Zayd, nor his cheeks, nor his nose, nor his mouth, nor something from his limbs specifically. So it obligates that the instructed, and the forbidden, and the addressed is something differing to these limbs, and that evidence’s upon that the instructed and the forbidden is other than this body.
فإن قالوا لم لا يجوز أن يكون المأمور و المنهي جملة هذا البدن لا شيء من أجزائه و أبعاضه قلنا توجيه التكليف إلى الجملة إنما يصح لو كانت الجملة فاهمة عالمة
If they were to say, ‘Why is it no allowed for the instructed and the forbidden are a total of this body, not something from its limbs and its parts?’ We would say, directing the encumberment to the whole is rather correct, if the whole was with understanding, knowing.
فنقول لو كانت الجملة عالمة فإما أن يقوم بمجموع البدن علم واحد أو يقوم بكل واحد من أجزاء البدن علم على حده و الأول يقتضي قيام العرض الواحد بالمحال الكثيرة و هو محال
We say, if the whole was a knower, so either it would be standing with entirety of the body with one knowledge or each one from the limbs of the body would be standing with knowledge upon its limitation, and the first requires the standing of the one presentation with a lot of impossibilities, and it is impossible.
و الثاني يقتضي أن يكون كل واحد من أجزاء البدن عالما فاهما على سبيل الاستقلال و قد بينا أن العلم الضروري حاصل بأن الجزء المعين من البدن ليس عالما فاهما مدركا بالاستقلال فسقط هذا السؤال.
And the second required that each one from the parts of the body would be a knower, understanding, based upon the way of independence, and it has been explained that the necessary knowledge is obtained by the specific limb from the bodies which isn’t’ a knower, understanding, aware of the independence. So this question drops.
السابع عشر الإنسان يجب أن يكون عالما و العلم لا يحصل إلا في القلب فيلزم أن يكون الإنسان عبارة عن الشيء الموجود في القلب و إذا ثبت هذا بطل القول بأن الإنسان عبارة عن هذا الهيكل و هذه الجثة
The seventeenth, the human being, it is obligated that he would be a knower, and he knowledge cannot be obtained except in the heart. So it necessitates that the human being would be an expression of the thing existent in the heart. And when this is proven, it would invalidate the word that the human being is an expression of this skeleton (constitution) and this corpse.
إنما قلنا إن الإنسان يجب أن يكون عالما لأنه فاعل مختار و الفاعل المختار هو الذي يفعل بواسطة القصد إلى تكوينه و هما مشروطان بالعلم لأن ما لا يكون متصورا امتنع القصد إلى تكوينه
But rather we say that the human being, it obligates that he would be a knower because he is a doer, the chooser, he is one who does with the means of the purpose to his being, and these are two conditional with the knowledge, because what cannot be imagined, the purpose is prevented from creating it.
فثبت أن الإنسان يجب أن يكون عالما بالأشياء و إنما قلنا إن العلم لا يوجد إلا في القلب للبرهان و القرآن أما البرهان فلأنا نجد العلم الضروري بأنا نجد علومنا من ناحية القلب
It is proven that the human being, it is obligated that he would be a knower of the things. And rather, we say that the knowledge cannot be found except in the heart for the proof and the Quran. As for the proof, so we tend to find the necessary knowledge by the finding of our knowledge from the area of the heart.
و أما القرآن فآيات نحو قوله تعالى لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِها و قوله كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ و قوله نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ
And as for the Quran, so the Verses about it are Words of the Exalted: For them are hearts they are not understanding with, [7:179]; and His-azwj Words: Written the Eman to be in their hearts [58:22]; The Trustworthy Spirit descended with it [26:193].
و إذا ثبت أن الإنسان يجب أن يكون عالما و ثبت أن العلم ليس إلا في القلب ثبت أن الإنسان شيء في القلب أو شيء له تعلق بالقلب و على التقديرين فإنه بطل قول من يقول إن الإنسان هو هذا الجسد و هذا الهيكل.
And when it is proven that the human being, it obliges that he would be a knower, and proven that the knowledge isn’t anywhere except in the heart, it is proven that the human being is something in the heart or something for him related to the heart; and based upon the two determinations, it invalidates the word of the one who says that the human being, here is his body and this skeleton.
و أما البحث الثاني و هو بيان أن الإنسان غير محسوس هو أن حقيقة الإنسان شيء مغاير للسطح و اللون و كل ما هو مرئي فهو إما السطح و إما اللون و هما مقدمتان قطعيتان ينتج هذا القياس أن حقيقة الإنسان غير مرئية و لا محسوسة و هذا برهان يقيني.
As for the second discussion, which is a statement that the human being is not perceptible, it is that the reality of the human being is something different from surface and colour and everything that is visible is either the surface or the colour, and they are two definitive premises. This analogy results in the fact that the reality of man is not visible or perceptible, and this is a certain proof’.
ثم قال في شرح مذاهب القائلين بأن الإنسان جسم موجود في داخل البدن اعلم أن الأجسام الموجودة في هذا العالم السفلي إما أن يكون أحد العناصر الأربعة أو ما يكون متولدا من امتزاجها و يمتنع أن يحصل في البدن الإنساني جسم عنصري خالص بل لا بد و أن يكون الحاصل جسما متولدا من امتزاجات هذه الأربعة
Then he said in the commentary on doctrines of the speakers, ‘The human being is a body existing in the inside of the (physical) body. Know that the bodies existing in this lower world either happen to be one of the four elements, or what would happen to have been produced from their mixture resulting in the human body, a body of pure elements. But it is inevitable that the resultant body would be a production from the mixtures of these four’.
فنقول أما الجسم الذي تغلب عليه الأرضية فهو الأعضاء الصلبة الكثيفة كالعظم و العصب و الوتر و الرباط و الشحم و اللحم و الجلد و لم يقل أحد من العقلاء الذين قالوا إن الإنسان شيء مغاير لهذا الجسد بأنه عبارة عن عضو معين من هذه الأعضاء و ذلك لأن هذه الأعضاء كثيفة ثقيلة ظلمانية
We say, either the body which the earthly (elements) have overcome upon is the solid, the dense, like the bones, and the nerves, and the tendons, and the ligaments, and the fat, and the flesh, and the skin, and no one from the intellectuals, those who said that the human being is something different to this body, said that he is an expression of the specific organs from these organs, and that is because these organs are dense, heavy, dark.
فلا جرم لم يقل أحد من العقلاء بأن الإنسان عبارة عن أحد هذه الأعضاء و أما الجسم الذي تغلب عليه المائية فهو الأخلاط الأربعة و لم يقع في شيء منها أنه الإنسان إلا في الدم فإن فيهم من قال إنه لروح بدليل أنه إذا خرج لزمه الموت
There is no surprise that no one from the intellectuals has said that the human being is an expression of any one of these organs. And as for the body which the waters have overcome upon, it is the mixture of the four (elements), and nothing from it has occurred that it is the human being, except in the blood. Among them is one who said it is for a soul, by evidence that when it exits, the death is necessitated for him.
أما الجسم الذي تغلب عليه الهوائية و النارية فهي الأرواح و هي نوعان أحدهما أجسام هوائية مخلوطة بالحرارة الغريزية متولدة إما في القلب أو في الدماغ و قالوا إنها هي الروح الإنساني ثم إنهم اختلفوا فمنهم من يقول الإنسان هو الروح الذي في القلب و منهم من يقول إنه جزء لا يتجزأ في الدماغ و منهم من يقول الروح عبارة عن أجزاء نارية مختلطة بهذه الأرواح القلبية و الدماغية و تلك الأجزاء النارية هي المسماة بالحرارة الغريزية و هي الإنسان
As for the body upon which the air and the fire are dominant, these are the souls, and these are of two types. One of these are the airy bodies, mingled with the heat produced instinctively, either in the heart or in the brain. And they said these are humanly souls, then they differed. From them is one who says that the human being, he is the soul which is in the heart, and from them is one who says that he is a part from the segments in the brain, and from them is one who says that the soul is an expression of the fiery segments mingled with these heartly and brainy souls, and these fiery parts, these are named as the instinctive heat, and it is the human being.
و من الناس من يقول الروح عبارة عن أجسام نورانية سماوية لطيفة الجوهر على طبيعة ضوء الشمس و هي لا تقبل التحلل و التبدل و لا التفرق و التمزق
And from the people there is one who says the soul is an expression of the fiery heavenly bodies, delicate essences based upon the nature of the illumination of the sun, and they do not accept the disintegration, and the change, nor the separation and the rupture.
فإذا تكون البدن و تم استعداده و هو المراد بقوله فَإِذا سَوَّيْتُهُ نفذت تلك الأجسام الشريفة السماوية الإلهية في داخل أعضاء البدن نفاذ النار في الفحم و نفاذ دهن السمسم في السمسم و نفاذ ماء الورد في جسم الورد و نفاذ تلك الأجسام السماوية في جوهر البدن هو المراد بقوله وَ نَفَخْتُ فِيهِ مِنْ رُوحِي
When the body comes into being and its preparation is complete, and it is the intent with His-azwj Words: So when I Complete him [15:29], is implementation of those noble heavenly, Divine bodies in the interior of the parts of the body, implementation of the fire into the understanding, and implementation of the sesame oil in the sesame, and implementation of the water of the rose in the body of the rose, and implementation of those heavily bodies into the essence of the body, and it is the intent of His-azwj Words: and Blow into him from My Spirit, [15:29].
ثم إن البدن ما دام يبقى سليما قابلا لنفاذ تلك الأجسام الشريفة فيه بقي حيا فإذا تولد في البدن أخلاط غليظة منعت تلك الأخلاط الغليظة من سريان تلك الأجسام الشريفة فانفصلت عن هذا البدن فحينئذ يعرض الموت
Then the body, for as long as it remain sound, able, at the implementation of those noble bodies into it would make it remain alive. So when thick mixtures are mixed in the body, these thick mixtures prevent the flow of those noble bodies, so they separate from the body. So at that time, death presents.
فهذا مذهب قوي و قول شريف يجب التأمل فيه فإنه شديد المطابقة لما ورد في الكتب الإلهية من أحوال الموت و الحياة فهذا تفصيل مذاهب القائلين بأن الإنسان جسم موجود في داخل البدن و أما أن الإنسان جسم موجود خارج البدن فلا أعرف أحدا ذهب إلى هذا القول.
This is a strong doctrine and a noble word obligating the pondering regarding it, for it is very compatible to what has been referred to in the Divine Books of the situations of the death and life. This detail of the doctrine of the speakers that the human being is a body existing in the interior of the (physical) body, and as for the human being, he is a body existent outside the (Physical) body. I do not know anyone going to this word (belief).
و أما القسم الثاني و هو أن يقال الإنسان عرض حال في البدن فهذا لا يقوله عاقل لأنه من المعلوم بالضرورة أن الإنسان جوهر لأنه موصوف بالعلم و القدرة و التدبير و التصرف و كل من كان هذا شأنه كان جوهرا و الجوهر لا يكون عرضا
And as for the second type, and it is that it is said, the human being is a presentation of a state in the body. This, no intellectual would say it, because it is from the known that the human being is an essence, because he has been described with the knowledge, and the power, and the management, and the action (dealings), and everyone who was of this state, would be an essence, and the essence cannot happen to be a display.
بل الذي يمكن أن يقال له عاقل هو الإنسان بشرط أن يكون موصوفا بأعضاء مخصوصة و على هذا التقدير فللناس فيه أقوال
But he is that which it is possible for an intellectual to say for him, ‘He is the human being’, with stipulations that he would be described with specific limbs; and based upon this determination, there are words for the people regarding it.
القول الأول أن العناصر الأربعة إذا امتزجت و انكسرت سورة كل واحد منها بسورة أخرى حصلت كيفية معتدلة هي المزاج و مراتب هذا المزاج غير متناهية فبعضها هي الإنسانية و بعضها هي الفرسية فالإنسان عبارة عن أجسام موصوفة بكيفيات مخصوصة متولدة عن امتزاجات أجزاء العناصر بمقدار مخصوص و هذا قول جمهور الأطباء و منكري بقاء النفس و من المعتزلة قول أبي الحسين البصري.
The first words is that the four elements, when they are mixed and broken, the outline of each one of these is with another outline, resulting in a moderate qualitative state, it is the mixture, and the ranks of this mixture are unending. Part of it, it is the humanly, and part of it, it is the relational. So the human being is an expression of the bodies described with the specific qualities produced from the mixings of segments of the elements in a specific measurement. And this is the word of most of the physicals, and deniers of the remaining of the soul, and the word of Abu Al Husayn Al-Basry from Mu’tazilites.
و القول الثاني أن الإنسان عبارة عن أجزاء مخصوصة بشرط كونها موصوفة بصفة الحياة و العلم و القدرة و الحياة عرض قائم بالجسم و هؤلاء أنكروا الروح و النفس و قالوا ليس هاهنا إلا أجسام مؤتلفة موصوفة بصفة الحياة و بهذه الأعراض المخصوصة و هي الحياة و العلم و القدرة و هذا مذهب أكثر شيوخ المعتزلة.
The second word is that the human being is an expression of the specific parts with conditions of their being described with the description of life, and the knowledge, and the power, and the life is a display of standing with the body; and they are denying the soul and the self, and they are saying, ‘There isn’t over here except the compiled bodies described with the description of the life, and by this specific display, and it is the life, and the knowledge, and the power. And this is the doctrine of most of the Mu’tazilite Sheikhs.
و القول الثالث أن الإنسان عبارة عن أجسام مخصوصة بأشكال مخصوصة و بشرط أن تكون أيضا موصوفة بالحياة و العلم و القدرة و الإنسان إنما يمتاز عن سائر الحيوانات بشكل جسده و هيئة أعضائه و أجزائه إلا أن هذا مشكل
And the third word is that the human being is an expression of the bodies specifical with the specific appearances, and with conditions that it would be as well described with the life, and the knowledge, and the power; and the human being rather is distinguished from rest of the animals by the appearance of his body, and appearance of his limbs, except that this is a problem.
فإن الملائكة قد يتشبهون بصور الناس فهنا صورة الإنسان حاصلة مع عدم الإنسانية و في صورة المسخ معنى الإنسانية حاصلة مع أن هذه الصورة غير حاصلة فقد بطل اعتبار هذا الشكل و الصورة في حصول معنى الإنسانية طردا و عكسا.
The Angels may imitate the images of people, for here the image of the human occurs with non-humanity, and in the image of metamorphosis the meaning of humanity takes place even though this image does not occur, so the consideration of this form and the image in obtaining the meaning of humanity is expelled and vice versa.
أما القسم الثالث و هو أن يقال الإنسان موجود ليس بجسم و لا جسماني و هذا قول أكثر الإلهيين من الفلاسفة القائلين ببقاء النفس المثبتين للنفس معادا روحانيا و ثوابا و عقابا روحانيا ذهب إليه جماعة من علماء المسلمين مثل الشيخ أبي القاسم الراغب الأصفهاني و الشيخ أبي حامد الغزالي و من قدماء المعتزلة معمر بن عباد السلمي و من الشيعة الملقب عندهم بالشيخ المفيد و من الكرامية جماعة.
As for the third type, and it is that is said the human being exists, not with a body nor physically, and this is the word of most of the divines from the Philosophers, the speakers with the remain of the self, the ones proving a spiritual substance for the self, and spiritual Rewards and Punishment. A group of the Muslim scholars went to it, like the Sheikh Abu Al Qasim Al-Raghub Al-Asfahany, and the Sheikh Abu Hamid Al-Gazaly, and from the ancient Mu’tazilities, Muammar Bin Abbad Al-Salmy, and from the shias, the ones titled as Sheikh in their view, the Sheikh Al-Mufeed, and a group from the Karamita.
و اعلم أن القائلين بإثبات النفس فريقان الأول و هم المحققون منهم قالوا الإنسان عبارة عن هذا الجوهر المخصوص و هذا البدن آلته و منزله و مركبه و على هذا التقدير فالإنسان غير موجود في داخل العالم و لا في خارجه و غير متصل بالعالم و لا منفصل عنه و لكنه متعلق بالبدن تعلق التدبير و التصرف كما أن إله العالم لا تعلق له بالعالم إلا على سبيل التصرف و التدبير.
And know that the speakers with proving the self, there are two sects. The first, and they are the researchers, from them they said that the human being is an expression of this specific essence, and this body is his tool, and his dwelling, and his ride; and based upon this determination, the human does not exist in the inside of the world nor in its outside, and it unconnected with the world, nor separated from it, but he is related with the body with the relationship of the management, and the dealings, just as he is god of the world, there is no relationship for him with the world except upon the way of dealings and the management.
و الفريق الثاني الذين قالوا النفس إذا تعلقت بالبدن اتحدت بالبدن فصارت النفس عين البدن و البدن عين النفس و مجموعهما عند الاتحاد هو الإنسان فإذا جاء وقت الموت بطل هذا الاتحاد و بقيت النفس و فسد البدن
And the second sect, those who said, when the self is related with the body, it occurs with the body, so the self becomes an eye of the body, and the body an eye of the self, and their collection during the unity, it is the human being. So, when the time of death comes, this unity is invalidated, and the self remains, and the body is spoilt.
فهذا جملة مذاهب الناس في الإنسان و كان ثابت بن قرة يثبت النفس و يقول إنها متعلقة بأجسام سماوية نورانية لطيفة غير قابلة للكون و الفساد و التفرق و التمزق و أن تلك الأجسام تكون سارية في البدن و هن موجودات في داخل البدن و أما أن الإنسان جسم موجود خارج البدن فلا أعرف أحدا ذهب إلى ذلك
This is a summary of the doctrines of the people regarding the human being, and Sabit Bin Qurrah had proved the self and said, ‘It is related with the heavenly bodies, spiritual, delicate, not amenable for the universe, and the spoiling, and the ripping and the tearing, and that these bodies happen to be flowing in the body, and these are existence in the interior of the body, and as for the human being, he is a body existing outside the body. I do not know of anyone going to that’.
أقول ثم ذكر حججا عقلية طويلة الذيل على إثبات النفس و مغايرتها للبدن.
I am saying, ‘Then he mentioned lengthy intellectual arguments beneath, based upon proving the self and its contrast with the body.
منها أن النفس واحدة و متى كانت واحدة وجب أن تكون مغايرة لهذا البدن و لكل واحد من أجزائه أما كونها واحدة فتارة ادعى البداهة فيه و تارة استدل عليه بوجوه
From these is that the self is one, and when it happens to be one, it obligates that it would be in contract to this body, and for each one of its parts, either I’s being would be one, so at time it would claim the intuition regarding it and at time it would evidence upon it with aspects.
منها أنا إذا فرضنا جوهرين مستقلين يكون كل واحد منهما مستقلا بفعله الخاص امتنع أن يصير اشتغال أحدهما بفعله الخاص به مانعا لاشتغال الآخر بفعله الخاص به
Including me, if we suppose two independent essences, each of them is independent by its own action, it is impossible that the preoccupation of one of them with his own action prevents the other from engaging with its action specific to with it.
و إذا ثبت هذا فنقول لو كان محل الإدراك و الفكر جوهرا و محل الغضب جوهرا آخر و محل الشهوة جوهرا ثالثا وجب أن لا يكون اشتغال القوة الغضبية بفعلها مانعا للقوة الشهوانية من الاشتغال بفعلها و لا بالعكس لكن التالي باطل فإن اشتغال الإنسان بالشهوة و انصبابه إليها يمنعه من الاشتغال بالغضب و الانصباب إليه و بالعكس
And if this is proven, then we say that if the place of perception and thought were one substance, and the place of anger another substance, and the place of lust a third substance, then the preoccupation of the angry force with its action must not prevent the lustful power from being preoccupied with its action, nor vice versa.But the following is false, for a person’s preoccupation with lust and his inclination towards would prevents him from being preoccupied with anger and gravitating towards it and vice versa.
فعلمنا أن هذه الأمور الثلاثة ليست مبادئ مستقلة بل هي صفات مختلفة لجوهر واحد فلا جرم كان اشتغال ذلك الجوهر بأحد هذه الأفعال عائقا له عن الاشتغال بالفعل الآخر.
So we learned that these three matters are not independent principles, but rather they are different attributes of one essence, so there is no offense if that substance’s preoccupation with one of these actions is an obstacle for him to engage in the other act.
و منها أن حقيقة الحيوان أنه جسم ذو نفس حساسة متحركة بالإرادة فالنفس لا يمكنها أن تتحرك بالإرادة إلا عند حصول الداعي و لا معنى للداعي إلا الشعور بخير يرغب في جذبه أو بشر يرغب في دفعه
And one of them is that the reality of the animal is that it is a body with a sensitive soul that moves by will. The soul cannot move by will except when the caller occurs, and there is no meaning for the caller except by feeling good that he wants to attract or a human being who wants to push him away.
و هذا يقتضي أن يكون المتحرك بالإرادة هو بعينه مدركا للخير و الشر و الملذ و الموذي و النافع و الضار فثبت بما ذكرنا أن النفس الإنسانية شيء واحد
And this necessitates that the one moving with will be aware of good and evil, pleasure and harmful, beneficial, and harmful, so it is proven by what we mentioned that the human self is one thing.
و ثبت أن ذلك الشيء هو المبصر و السامع و الشامّ و الذائق و اللامس و المتخيل و المتفكر و المتذكر و المشتهي و الغاضب و هو الموصوف بجميع الإدراكات لكل المدركات و هو الموصوف بجميع الأفعال الاختيارية و الحركات الإرادية.
And it is established that that thing is the seeing, the hearing, the smelling, the tasting, the touching, the imaginer, the contemplative, the rememberer, the lustful, the angry, and it is described by all the perceptions of all the precepts, and it is described by all the voluntary actions and voluntary movements’.
ثم قال و أما المقدمة الثانية فهي في بيان أنه لما كانت النفس شيئا واحدا وجب أن لا يكون النفس هذا البدن و لا شيئا من أجزائه و أما امتناع كونها جملة هذا البدن فتقريره أنا نعلم بالضرورة أن القوة الباصرة غير سارية في كل البدن
Then he said, ‘As for the second premise, it is in a statement that since the soul is one thing, the soul must not be this body or any of its parts. As for its refusal to be the whole of this body, it is determined by it’. We necessarily know that the seeing force is not valid in the whole body.
و كذا القوة السامعة و كذا سائر القوى كالتخيل و التذكر و التفكر و العلم بأن هذه القوى غير سارية في جملة أجزاء البدن علم بديهي بل هو من أقوى العلوم البديهية
And the same is the hearing power, as well as all other powers such as imagination, remembrance, contemplation, and the knowledge that these powers are not applicable to all parts of the body is self-evident knowledge, rather it is one of the most powerful intuitive sciences.
و أما بيان أنه يمتنع أن يكون النفس جزءا من أجزاء البدن فإنا نعلم بالضرورة أنه ليس في البدن جزء واحد هو بعينه موصوف بالإبصار و السماع و الفكر و الذكر بل الذي يتبادر إلى الخاطر أن الإبصار مخصوص بالعين لا بسائر الأعضاء و السماع مخصوص بالأذن لا بسائر الأعضاء و الصوت مخصوص بالحلق لا بسائر الأعضاء و كذلك القول في سائر الإدراكات و سائر الأفعال
As for the statement that it is impossible for the soul to be a part of the body, we necessarily know that there is not a single part in the body that is described by sight, hearing, thought and remembrance. Rather, what comes to mind is that vision is specific to the eye and not to the rest of the organs, and hearing is specific to the ear, not to all the other parts, and the voice is specific to the throat and not to all the other parts.
فأما أن يقال إنه حصل في البدن جزء واحد موصوف بكل هذه الإدراكات و كل هذه الأفعال فالعلم الضروري حاصل أنه ليس الأمر كذلك فثبت بما ذكرناه أن النفس الإنسانية شيء واحد موصوف بجملة هذه الإدراكات و بجملة هذه الأفعال
As for it being said that there is one part in the body that is described by all these perceptions and all these actions, then the necessary knowledge comes from the fact that this is not the case. So, it is proven by what we have mentioned that the human soul is one thing that is described by the sum of these perceptions and by the sum of these actions.
و ثبت بالبديهة أن جملة البدن ليست كذلك و ثبت أيضا أن شيئا من أجزاء البدن ليس كذلك فحينئذ يحصل اليقين بأن النفس شيء مغاير لهذا البدن و لكل واحد من أجزائه و هو المطلوب.
And it is proven by intuition that the whole of the body is not like this, and it is also proven that some parts of the body are not like that, then at that time certainty occurs that the soul is something different from this body and for each of its parts, which is what is required.
و لنقرر هذا البرهان بعبارة أخرى نقول إنا نعلم بالضرورة أنا إذا أبصرنا شيئا عرفناه و إذا عرفناه اشتهيناه و إذا اشتهيناه حركنا أبداننا إلى القرب منه فوجب القطع بأن الذي أبصر هو الذي عرف و أن الذي عرف هو الذي اشتهى و أن الذي اشتهى هو الذي حرك إلى القرب منه
And to establish this proof in other words, we say that we know by necessity. If we see something, we know it, and if we know it, we desire it. And if we desire it, we move our bodies to get close to it, so it is necessary to be certain that the one who saw is the one who knew, and that the one who knew is the one who desired, and the one who desired, he is the one who moved to be near it.
فيلزم القطع بأن المبصر لذلك الشيء و العارف به و المشتهي إليه و المحرك إلى القرب منه شيء واحد إذ لو كان المبصر شيئا و العارف شيئا ثانيا و المشتهي شيئا ثالثا و المحرك شيئا رابعا لكان الذي أبصر لم يعرف و الذي عرف لم يشته و الذي اشتهى لم يحرك لكن من المعلوم أن كون شيء مبصرا لشيء لا يقتضي صيرورة شيء آخر عالما بذلك الشيء
So it is necessary to definitively say that the one who sees that thing, and the one who knows it, and the one who desires it, and the one that moves to the proximity to it is one thing, since if the sighted is one thing, and the knower is a second thing, and the one desired is a third thing, and the mover is a fourth thing.The one who saw did not know, and the one who knew did not desire, and the one who desired did not move, but it is well known that the fact that something has seen something does not necessitate the becoming of another thing knowing that thing.
و كذلك القول في سائر المراتب و أيضا فإنا نعلم بالضرورة أن الرائي للمرئيات أنا و أني لما رأيتها عرفتها و لما عرفتها اشتهيتها و لما اشتهيتها طلبتها و حركت الأعضاء إلى القرب منها
The same applies to all other ranks. Also, we necessarily know that the seer of visuals is me, and that when I saw them, I knew them, and when I knew them, I desired them, and when I desired them, I sought them, and moved the organs to near them.
و نعلم أيضا بالضرورة أن الموصوف بهذه الرؤية و بهذا العلم و بهذه الشهوة و بهذا التحريك أنا لا غيري و أيضا العقلاء قالوا الحيوان لا بد و أن يكون حساسا متحركا بالإرادة فإن لم يحس بشيء لم يشعر بكونه ملائما و بكونه منافرا و إذا لم يشعر بذلك امتنع كونه مريدا للجذب أو الدفع
And we also know by necessity that the one who is described with this vision, with this knowledge, with this desire, and with this stirring is only me; and also the intellectuals said the animal must be sensitive, moving by will If he does not feel something, he does not feel that it is appropriate and that it is repulsive, and if he does not feel that, then he refuses to a desire to attract or push away.
فثبت أن الشيء الذي يكون متحركا بالإرادة فإنه بعينه يجب أن يكون حساسا فثبت أن المدرك لجميع المدركات بجميع أنواع الإدراكات و أن المباشر لجميع التحريكات الاختيارية شيء واحد.
So, it is established that the thing that is moved by will, for it is in its essence must be sensitive, so it is established that the perceptive of all precepts is of all kinds of perceptions, and that the direct of all voluntary movements is one thing.
و أيضا فإنا إذا تكلمنا بكلام لقصد تفهيم الغير معاني تلك الكلمات فقد عقلناها و أردنا تعريف غيرنا تلك المعاني و لما حصلت هذه الإرادة في قلوبنا حاولنا إدخال تلك الحروف و الأصوات في الوجود لنتوسل بها إلى تعريف غيرنا تلك المعاني.
Also, if we speak with words with the intent of understanding the meanings of those words, then we have made sense of them and we want to define those meanings to others; and when this occurred in our hearts, we tried to bring these letters and sounds into existence in order to have a medium by these to define those meanings for others.
إذا ثبت هذا فنقول إن كان محل العلم و الإرادة و محل تلك الحروف و الأصوات جسما واحدا لزم أن يقال إن محل العلوم و الإرادات هو الحنجرة و اللهاة و اللسان
If this is proven, then we say that if the place of knowledge and will and the place of those letters and sounds are one body, then it must be said that the place of knowledge and wills is the larynx, the uvula, and the tongue.
و معلوم أنه ليس كذلك و إن قلنا إن محل العلوم و الإرادات هو القلب لزم أن يكون محل الصوت هو القلب أيضا و ذلك باطل أيضا بالضرورة
And the known is that it isn’t like that. And if we say that the locus of knowledge and intentions is the heart, then the locus of the voice must be the heart as well, and that is also necessarily false.
و إن قلنا إن محل الكلام هو الحنجرة و اللهاة و اللسان و محل العلوم و الإرادات هو القلب و محل القدرة هو الأعصاب و الأوتار و العضلات كنا قد وزعنا هذه الأمور على هذه الأعضاء المختلفة
And if we say that the locus of speech is the larynx, uvula, and tongue, and the locus of knowledge and wills is the heart, and the locus of power is the nerves, tendons, and muscles, we would have distributed these matters to these various organs.
لكنا أبطلنا ذلك و بينا أن المدرك لجميع الإدراكات و الإرادات و المحرك لجميع الأعضاء بجميع أنواع التحريكات يجب أن يكون شيئا واحدا فلم يبق إلا أن يقال محل الإدراك و القدرة على التحريك شيء سوى هذا البدن و سوى أجزاء هذا البدن و أن هذه الأعضاء جارية مجرى الآلات و الأدوات فكما أن النجار يفعل أفعالا مختلفة بواسطة آلات مختلفة فكذلك النفس تبصر بالعين و تسمع بالأذن و تتفكر بالدماغ و تعقل بالقلب
But we would nullify that and make it clear that the one who comprehends all perceptions and intentions, and moves all members with all kinds of movements, must be one thing.It remains only to say that the subject of perception and the ability to move is something other than this body and only the parts of this body, and that these organs are in the process of machines and tools, just as the carpenter performs different actions using different machines, so the soul sees with the eye, hears with the ear, thinks with the brain and reasons with the heart.
فهذه الأعضاء آلات النفس و أدوات لها و ذات النفس جوهر مغاير لها مفارق عنها بالذات متعلق بها تعلق التصرف و التدبير و هذا البرهان برهان شريف يقيني في هذا المطلوب و بالله التوفيق.
These organs are tools of the soul and tools for it, and the soul has a different essence, separates from it, is attached to it, is attached to action and management, and this proof is an honourable and certain proof of this requirement. And with Allah-azwj is the inclination.
و منها أنه لو كان الإنسان عبارة عن هذا الجسد لكان إما أن يقوم بكل واحد من الأجزاء حياة و علم و قدرة على حدة أو يقوم بجميع الأجزاء حياة و علم و قدرة واحدة و القسمان باطلان
And from these is that if the Human being was an expression of this body, he would either be standing with each one of these limbs with life, and knowledge, and power upon a limit, or he would be standing with entirety of the organs with life, and knowledge, and power as one, and both types are invalid.
أما الأول فلأنه يقتضي كون كل واحد من أجزاء الجسد حيا عالما قادرا على سبيل الاستقلال فوجب أن لا يكون الإنسان الواحد حيوانا واحدا بل أحياء عالمين قادرين و حينئذ لا يبقى فرق بين الإنسان الواحد و بين أشخاص كثيرين من الناس ربط بعضهم بالبعض بالسلسلة لكنا نعلم بالضرورة فساد هذا الكلام لأني أجد ذاتي ذاتا واحدة و حيوانا لا حيوانات كثيرين
As for the first, it required each one of the organs of the body being a knower, able upon the way of independence. It obliges that the human being would not be the one animal, the one, but two lives, know, able, and over here there would not remain any difference between the one human being and many persons from people, linked with each other with a chain. But we know by necessity the spoiling of this speech because I find myself as one self, and one animal nor many animals.
و أيضا فبتقدير أن يكون كل واحد من أجزاء هذا الجسد حيوانا واحدا على حدة فحينئذ لا يكون لكل واحد منها خبر عن حال صاحبه فلا يمتنع أن يريد هذا الجزء أن يتحرك إلى هذا الجانب و يريد الجزء الآخر أن يتحرك إلى الجانب الآخر
Also, it is estimated that each of the parts of this body is one animal separately, then not every one of them has any news about the condition of its counterpart. It is not impossible that this part wants to move to this side and the other part wants to move to the other side.
فحينئذ يقع التدافع بين أجزاء بدن الإنسان الواحد كما يقع بين الشخصين و فساد ذلك معلوم بالبديهة و أما الثاني فلأنه يقتضي قيام الصفة الواحدة بالمحال الكثيرة و ذلك معلوم البطلان بالضرورة مع أنه يعود المحذور السابق أيضا.
In that case, the jostling occurs between the parts of the body of one person as it occurs between the two persons, and the corruption of that is known by intuition. And as for the second, because it requires the existence of one attribute with many impossible(s), and this is known to be invalid by necessity, although it also returns the previous prohibition.
و منها أنا لما تأملنا في أحوال النفس رأينا أحوالها بالضد من أحوال الجسم و ذلك يدل على أن النفس ليست جسما و تقرير هذه المنافاة من وجوه
And from these is that when we ponder regarding the situations of the self, we see its situation to be in contract to the situations of the body, and that evidence’s upon that the self isn’t a body. And the report of these benefits is from aspects.
الأول أن كل جسم حصلت فيه صورة فإنه لا يقبل صورة أخرى من جنس الصورة الأولى إلا بعد زوال الصورة الأولى عنه زوالا تاما مثاله أن البصر إذا حصل فيه شكل التثليث امتنع أن يحصل فيه شكل التربيع و التدوير إلا بعد زوال الشكل الأول عنه
The first is that everybody in which an image occurs, then it does not accept another image of the same type as the first image until after the first image has completely disappeared from it. An example is that if sight occurs in it the form of triangulation, it is forbidden to take the form of square and circle only after the first form is removed from it.
ثم إنا وجدنا الحال في قبول النفس لصور المعقولات بالضد من ذلك فإن النفس التي لم تقبل صورة عقلية البتة يعسر قبولها لشيء من الصور العقلية فإذا قبلت صورة واحدة كان قبولها للصورة الثانية أسهل و إذا قبلت الصورة الثانية صار قبولها للصورة الثالثة أسهل
Then we found the situation in the soul’s acceptance of the forms of intelligible(s) in contrast to that, for the self that does not accept a mental form at all is difficult to accept something of the mental forms. So when it accepts one form, it’s acceptance of the second would be easier, and when it accepts the second image, it’s acceptance of the third inmate would become easier.
ثم إن النفس لا تزال تقبل صورة بعد صورة من غير أن تضعف البتة بل كلما كان قبولها للصور أكثر كان قبولها للصور الآتية بعد ذلك أسهل و أسرع
Then the self does not cease to accept image after image from without any weakening however, but every time it’s acceptance of the image would be more, it’s acceptance of the following image after that would be easier and quicker.
و لهذا السبب يزداد الإنسان فهما و إدراكا كلما ازداد تخريجا و ارتياضا للعلوم فثبت أن قبول النفس للصورة العقلية على خلاف قبول الجسم للصورة و ذلك يوهم أن النفس ليست بجسم.
It is for this reason that man increases in understanding and awareness the more he graduates and becomes satisfied with the knowledge(s). So it has been proven that the acceptance of the soul by the mental image is in contrast to the body’s acceptance of the image, and this is an illusion that the soul is not a body.
و الثاني أن المواظبة على الأفكار الدقيقة لها أثر في النفس و أثر في البدن أما أثرها في النفس فهو تأثيرها في إخراج النفس عن القوة إلى الفعل في التعقلات و الإدراكات و كلما كانت الأفكار أكثر كان حصول هذه الأحوال أكمل و ذلك غاية كمالها و نهاية شرفها و جلالتها
The second is that perseverance in accurate thoughts has an effect in the self and an effect on the body. As for its effect on the soul, it is its effect in removing the soul from strength to action in rationalisations and perceptions. And the more thoughts there are, the more complete the occurrence of these conditions, and that is the peak of their perfection and the peak of their honour and majesty.
و أما أثرها في البدن فهو أنها توجب استيلاء اليبس على البدن و استيلاء الذبول عليه و هذه الحالة لو استمرت لانتهت إلى الماليخوليا و موت البدن فثبت بما ذكرنا أن هذه الأفكار توجب حياة النفس و شرفها و توجب نقصان البدن و موته
And as for its effect on the body, it is that it necessitates that the withering away takes over the body, and this situation, if it continued, would have ended in melancholia and the death of the body. It is proven by what we have mentioned that these thoughts necessitate the life and honour of the soul and necessitate the loss and the body and its death.
فلو كانت النفس هي البدن لصار الشيء الواحد بالنسبة إلى الشيء الواحد سببا لكماله و نقصانه معا و لحياته و موته معا و إنه محال.
If the soul were the body, then the one thing in relation to the one thing would become a cause for its completeness and its deficiency together, and for its life and death together, and it is impossible.
و الثالث أنا شاهدنا أنه ربما كان بدن الإنسان ضعيفا نحيفا فإذا لاح نور من الأنوار القدسية و تجلى له سر من أسرار عالم الغيب حصل لذلك الإنسان جرأة عظيمة و سلطنة قوية و لم يعبأ بحضور أكبر السلاطين و لم يقم له وزنا و لو لا أن النفس شيء سوى البدن و النفس إنما تحيا و تبقى بغير ما به يقوى البدن و يحيا لما كان الأمر كذلك.
And thirdly, we witnessed that perhaps the human body was weak and thin, so if one of the divine lights appeared and one of the secrets of the unseen world was revealed to him, that person would have great boldness and a strong authority, and he would not care about the presence of the greatest of the sultans, and no weight would be placed for him. And if the self was not something other than the body, and the self was only alive and remained without that in which the body was strengthened and lived, it would not have been the case.
و الرابع أن أصحاب الرياضات و المجاهدات كلما أمعنوا في قهر القوى البدنية و تجويع الجسد قويت قواهم الروحانية و أشرقت أسرارهم بالمعارف الإلهية و كلما أمعن الإنسان في الأكل و الشرب و قضاء الشهوات الجسدانية صار كالبهيمة و بقي محروما عن آثار النظر و العقل و الفهم و المعرفة و لو لا أن النفس غير البدن لما كان الأمر كذلك.
And the fourth is that the owners of sports and jihad, the more they strive to subdue the physical forces and starve the body, their spiritual powers are strengthened, and their secrets are illuminated with divine knowledge. The more a person eats and drinks and fulfils his bodily desires, he becomes like an animal and remains deprived of the effects of sight, reason, understanding and the recognition. And if the self had not changed the body, it would not have been the case.
و الخامس أنا نرى النفس تفعل أفاعيلها بآلات بدنية فإنها تبصر بالعين و تسمع بالأذن و تأخذ باليد و تمشي بالرجل أما إذا آل الأمر إلى التعقل و الإدراك فإنها مستقلة بذاتها في هذا الفعل من غير إعانة شيء من الآلات
And the fifth, we see the self-doing its actions with physical machines. It sees with the eye, hears with the ear, takes by the hand, and walks with the foot. But, if the matter leads to reasoning and awareness, then it is independent of itself in this act without the aid of any of the machines.
و لذلك فإن الإنسان يمكنه أن لا يبصر شيئا إذا غمض عينه و أن لا يسمع شيئا إذا سد أذنيه و لا يمكنه البتة أن يزيل عن قلبه العلم بما كان عالما به فعلمنا أن النفس غنية بذاتها في العلوم و المعارف عن شيء من الآلات البدنية فهذه الوجوه أمارات قوية في أن النفس ليست بجسم.
Therefore, a person cannot see anything if he closes his eyes, and hear nothing if he blocks his ears, and he can never remove from his heart the knowledge of what he was already aware of. So, we learned that the soul is rich by itself in sciences and knowledge about any of the physical machines. These faces are strong signs that the self is not a body’.
ثم ذكر في إثبات أن النفس ليست بجسم وجوها من الدلائل السمعية الأول قوله تعالى وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ و معلوم أن أحدا من العقلاء لا ينسى هذا الهيكل المشاهد فدل ذلك على أن النفس التي ينساها الإنسان عند فرط الجهل شيء آخر غير هذا البدن.
Then he mentioned in proving that the self isn’t with a body, from aspects from the evidence(s). The first are Words of the Exalted: And do not become like those who forgot Allah so He Made them forget themselves. [59:19]. And the known is that anyone from the intellectuals will not forget this constitution, the witnessed. So that points upon that the self which forgets it is the human being during excessive ignorance, is a thing other than this body.
الثاني قوله تعالى أَخْرِجُوا أَنْفُسَكُمُ و هذا صريح في أن النفس غير هذا الجسد.
The second are Words of the Exalted: ‘Bring out your souls! [6:93]. And this is explicit that the soul is other than this body.
الثالث أنه تعالى ذكر مراتب الخلقة الجسمانية فقال وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ إلى قوله فَكَسَوْنَا الْعِظامَ لَحْماً و لا شك أن جميع هذه المراتب اختلافات واقعة في الأحوال الجسمانية
The third is that the Exalted Mentioned the ranks of the bodily creations. He-azwj Said: And We have Created the human being from an extract of clay [23:12] – up to His-azwj Words: then We Clothed the bones with flesh, [23:14] – and there is no doubt that entirety of these ranks are differently occurring in the bodily situations.
ثم إنه تعالى لما أراد أن يذكر نفخ الروح قال ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ و هذا تصريح بأن ما يتعلق بالروح جنس مغاير لما سبق ذكره من التغيرات الواقعة في الأحوال الجسمانية و ذلك يدل على أن الروح شيء مغاير للبدن.
Then, when the Exalted Wanted to Blow the soul, He-azwj Said: then We Grow it as another creation. [23:14] – and this is explicit that what is related with the soul is a species different to what its Mention had preceded, from the changes occurring in the bodily situation, and that evidence’s upon the soul is thing different to the body.
فإن قالوا هذه الآية حجة عليكم لأنه تعالى قال وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ و كلمة من للتبعيض و هذا يدل على أن الإنسان بعض من أبعاض الطين قلنا كلمة من أصلها لابتداء الغاية كقولك خرجت من البصرة إلى الكوفة
If they say that this Verse is an argument against you all, because the Exalted Said: And We have Created the human being from an extract of clay [23:12], and the Phrase is from the part, and this evidence’s upon that the human being is a part from the parts of the clay, we will say, the Phrase from it’s origin is the beginning of the peak, like your words, ‘I went out from Al Basra to Al Kufa’.
فقوله تعالى وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ يقتضي أن يكون ابتداء تخليق الإنسان حاصلا من هذه السلالة و نحن نقول بموجبه لأنه تعالى يسوي المزاج أولا ثم ينفخ فيه الروح فيكون ابتداء تخليقه من سلالة.
So, Words of the Exalted: And We have Created the human being from an extract of clay [23:12], requires that the beginning of the creation of the human being was resultant from this extract, and we are saying with accordingly, because the Exalted Completed the first mixture, then Blew the soul into it, so it became the beginning of his creation from an extract.
الرابع قوله فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي ميز تعالى بين التسوية و بين نفخ الروح فالتسوية عبارة عن تخليق الأبعاض و الأعضاء ثم أضاف الروح إلى نفسه بقوله مِنْ رُوحِي دل ذلك على أن جوهر الروح شيء مغاير لجوهر الجسد.
The fourth are His-azwj Words: So when I Complete him and Blow into him from My Soul, [15:29] – the Exalted Distinguished between the completeness and Blowing of the soul. So the completeness is an expression of creation of the parts and the limbs. Then He-azwj Added the soul to his self by His-azwj Words: him from My Soul, [15:29], it evidence’s upon that the essence of the soul is something different to the essence of the body.
الخامس قوله تعالى وَ نَفْسٍ وَ ما سَوَّاها فَأَلْهَمَها فُجُورَها وَ تَقْواها و هذه الآية صريحة في وجود النفس موصوفة بالإدراك و التحريك معا لأن الإلهام عبارة عن الإدراك و أما الفجور و التقوى فهو فعل
The fifth are Words of the Exalted: And a self and what He Completed [91:7] Then He Inspired it, it’s immorality and its piety [91:8] – and this Verse is explicit regarding existence of the self-described with the awareness and the movement, both together, because the inspiration is an expression about the awareness, and as for the immorality and the piety, it is a deed.
و هذه الآية صريحة في أن الإنسان شيء واحد و هو موصوف بالإدراك و التحريك و هو موصوف أيضا بفعل الفجور تارة و فعل التقوى أخرى و معلوم أن جملة البدن غير موصوف بهذين الوصفين و ليس في البدن عضو واحد موصوف بهذين الوصفين فلا بد من إثبات جوهر واحد يكون موصوفا بكل هذه الأمور.
And this Verse is explicit regarding that the human being is one thing, and he is described with the awareness and the movement, and he is described as well with the immoral deed at times, and the pious deed at other (times), and the known is that the whole body is not described with these two descriptions, and there isn’t one limb in the body having been described with these two description. So there is no escaped from proving one essence being described with all of these matters.
السادس قوله تعالى إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ فَجَعَلْناهُ سَمِيعاً بَصِيراً فهذا تصريح بأن الإنسان شيء واحد و ذلك الشيء الواحد هو المبتلى بالتكاليف الإلهية و الأمور الربانية و هو الموصوف بالسمع و البصر و مجموع البدن ليس كذلك و ليس عضو من أعضاء البدن كذلك فالنفس شيء مغاير جملة البدن و مغاير أجزاء البدن و هو الموصوف بهذه الصفات.
The sixth are Words of the Exalted: Surely, We Created the human being from a uniting seed. We Wanted to Try him, so We Made him hearing, seeing [76:2]. So this is explicit that the human being is one thing, and that one thing, it is Tried with the Divine encumberments and the Lordly affairs, and he is described with the hearing and the sight; and the collection of the body isn’t like that, and there isn’t any limb from the limbs of the body like that. So the self is a thing different to the whole body, and different parts of the body, and he is the one described with these descriptions.
و اعلم أن الأحاديث الواردة في صفة الأرواح قبل تعلقها بالأجساد و بعد انفصالها من الأجساد كثيرة و كل ذلك يدل على أن النفس غير هذا الجسد و العجب ممن يقرأ هذه الآيات الكثيرة و يروي هذه الأخبار الكثيرة ثم يقول توفي رسول الله ص و ما كان يعرف ما الروح و هذا من العجائب.
And know that the Ahadeeth referring to the descriptions of the souls before their link with the bodies and after their separations from the bodies, are many, and all that evidence’s upon that the self is other than this body. And the astonishment is from the one reciting these many Verses, and he sees the many Ahadeeth, then he says, ‘Rasool-Allah-saww has died’, and he does not know what the soul is, and this is from the astonishments’.
ثم استدل بهذه الآية التي بصدد تفسيرها على هذا المذهب و تقريره أن الروح لو كان جسما منتقلا من حالة إلى حالة و من صفة إلى صفة لكان مساويا للبدن في كونه متولدا من أجسام اتصفت بصفات مخصوصة بعد أن كانت موصوفة بصفات أخر
Then he evidenced with this Verse which it’s interpretation is based upon this doctrine, and its statement is that the soul, if it was a body, it would be transformed from a state to a state, and from a description to a description. It would have been equal to the body in its being produced from bodies described with specific descriptions after having been described with another description.
فإذا سئل رسول الله ص عن الروح وجب أن يبين أنه جسم كان كذا ثم صار كذا و كذا حتى صار روحا مثل ما ذكر في كيفية تولد البدن أنه كان نطفة ثم علقة ثم مضغة
So when Rasool-Allah-saww was asked about the soul, it would have obligated that he-saww describes that it is a body which was such and such, then it became such and such, until it became a soul, like what we have mentioned in the method of the generation of the body that it was a seed, then a clot, then a lump.
فلما لم يقل ذلك بل قال إنه من أمر ربي بمعنى أنه لا يحدث و لا يدخل في الوجود إلا لأجل أن الله تعالى قال له كُنْ فَيَكُونُ دل ذلك على أنه جوهر ليس من جنس الأجسام بل هو جوهر قدسي مجرد و اعلم أن أكثر العارفين الكاملين من أصحاب الرياضات و أصحاب المكاشفات و المشاهدات مصرون على هذا القول جازمون بهذا المذهب.
When he-saww did not say that, but said, ‘It is from a Command of my-saww Lord-azwj’, in the meaning that it is not an occurrence, nor did it enter into the existence except for the reason that Allah-azwj the Exalted had Said to it: “Be!” So it came into being. That evidence’s upon that it is an essence, not from the genus of the bodies, but it is a Holy essence, an abstract. And know that most of the complete agnostics, and from the companions of the experiences, and companions of the detections and the observations are insisting upon this word definitively with this doctrine’.
ثم قال و احتج المنكرون بوجوه الحجة الأولى لو كانت مساوية لذات الله تعالى في كونه ليس بجسم و لا عرض لكان مساويا له في تمام الماهية و ذلك محال.
Then he said, ‘And the deniers are arguing with aspects of the arguments. The first is, if it was equivalent to the Self of Allah-azwj Exalted in His-azwj Being, it isn’t with a body nor display, but it is equivalent to Him-azwj in the complete essence, and that is impossible.
الثانية قوله تعالى قُتِلَ الْإِنْسانُ ما أَكْفَرَهُ مِنْ أَيِّ شَيْءٍ خَلَقَهُ إلى قوله ثُمَّ إِذا شاءَ أَنْشَرَهُ
The second are Words of the Exalted: May the human be killed, what (a lot is) his Kufr! [80:17] From which thing is his creation? [80:18] – up to His-azwj Words: Then when He so Desires, He would Raise him [80:22].
و هذا تصريح بأن الإنسان شيء مخلوق من نطفة و أنه يموت و يدخل القبر ثم أنه تعالى يخرجه من القبر و لو لم يكن الإنسان عبارة عن هذه الجثة لم تكن الأحوال المذكورة في هذه الآية صحيحة.
And this is explicit with that the human being is a thing created from a seed, and he would be dying, and he will enter the grave. Then the Exalted will Extract him from the grave, and if the human being did not happen to be an expression of this corpse, the situations would not have been Mentioned in this correct Verse.
الثالثة قوله تعالى وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً إلى قوله يُرْزَقُونَ فَرِحِينَ و هذا يدل على أن الروح جسم لأن الارتزاق و الفرح من صفات الأجسام.
The third are Words of the Exalted: And do not reckon those who are killed in Allah’s Way as dead; but they are alive being sustained in the Presence of their Lord [3:169]. Rejoicing [3:170] – and this evidence’s upon that the soul is a body because the sustenance and the joy is from the bodily descriptions.
و الجواب عن الأول أن المساواة في أنه ليس بمتحيز و لا حال في المتحيز مساواة في صفات سلبية و المساواة في الصفات السلبية لا توجب المماثلة و اعلم أن جماعة من الجهال يظنون أنه لما كان الروح موجودا ليس بمتحيز و لا حال في المتحيز وجب أن يكون مثلا للإله أو جزءا من الإله و ذلك جهل فاحش و غلط قبيح
And the answer about the first is that the equivalencein that it is not biased and there is no condition in the biased the equality in negative attributes, and equality in negative attributes does not necessitate similarity.And know that a group of ignorant people think that since the soul exists, it is not biased, and there is no condition in the one who is biased, then it must be an example of God-azwj or a part of God-azwj. And that is ignorance, immoral, and wrong, ugly.
و تحقيقه ما ذكرنا من أن المساواة في السلوب لو أوجبت المماثلة لوجب القول باستواء كل المختلفات فإن كل ماهيتين مختلفتين لا بد و أن يشتركا في سلب كل ما عداهما عنهما.
And its reality of what we have mentioned that if equality in style necessitates similarity, then it is necessary to say that all the differences are equal, because all two different essences must participate in the negation of everything other than them.
و الجواب عن الثاني أنه لما كان الإنسان في العرف و الظاهر عبارة عن هذه الجثة أطلق عليه اسم الإنسان و أيضا فلقائل أن يقول هب أنا نجعل اسم الإنسان عبارة عن هذه الجثة إلا أنا قد دللنا على أن محل العلم و القدرة ليس هو هذه الجثة.
And the answer about the second is that when the human being was in the convention and the apparent, an expression of this corpse, the name, ‘the human being’ would be linked to him; and also, the speaker, if he were to say, ‘We are making the name, ‘the human being’ as an expression of this corpse, except that we have evidenced upon that the place of the knowledge and the power, it isn’t this corpse.
و الجواب عن الثالث أن الرزق المذكور في الآية محمول على ما يقوي حالهم و يكمل كمالهم و هو معرفة الله و محبته بل نقول هذا من أدل الدلائل على صحة قولنا لأن أبدانهم قد بليت تحت التراب و الله تعالى يقول إن أرواحهم تأوي إلى قناديل معلقة تحت العرش فهذا يدل على أن الروح غير البدن
And the answer about the third is that the sustenance mentioned in the Verse is carried upon what strengthens their state, and completes their perfection, and it is recognition of Allah-azwj and His-azwj love, but we are say, this is from the best evidence(s) upon the correctness of our words, because their bodies have decayed under the soil, and Allah-azwj the Exalted is Saying that their souls are sheltering to the lamps beneath the Throne. This evidence’s upon that the soul is other than the body’.
و قال في قوله سبحانه نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ فيه قولان الأول أنه إنما قال عَلى قَلْبِكَ و إن كان إنما أنزله عليه ليؤكد به أن ذلك المنزل محفوظ و المرسول متمكن في قلبه لا يجوز عليه التغير فيوثق عليه بالإنذار الواقع مع الذي بين الله تعالى أنه المقصود و لذلك قال لِتَكُونَ مِنَ الْمُنْذِرِينَ
And he said regarding Words of the Glorious: The Trustworthy Spirit descended with it [26:193] Upon your heart [26:194]. There are two words regarding it. But rather, He-azwj Said: Upon your heart [26:194], and if it had been Revealed unto him-saww, He-azwj would have Emphasised it, that the Revealed is Preserved, and the recipient is enabled in his-saww heart. The change is not allowed upon him-saww, so He-azwj Trusted upon him-saww with the warning along with that which Allah-azwj the Exalted Manifested that it is the purpose, and for that He-azwj Said: for you to become from the warners [26:194].
الثاني أن القلب هو المخاطب في الحقيقة لأنه موضع التمييز و الاختيار و أما سائر الأعضاء فمسخرة له و الدليل عليه القرآن و الحديث و المعقول أما القرآن فآيات
The second is that the heart, it is the Addressed in the reality because it is a place of distinguishing and the choice, and as for rest of the body part, these are subdued to it, and the evidence upon it is the Quran and the Hadeeth, and the appropriate is, as for the Quran, so there are (various) Verses.
إحداها في سورة البقرة نَزَّلَهُ عَلى قَلْبِكَ و قال هاهنا نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ و قال إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ
One of these is in Surah Al Baqarah: for him Revealing it upon your heart [2:97], and He-azwj Said over here: The Trustworthy Spirit descended with it [26:193] Upon your heart [26:194]; and Said: Surely, there is a Zikr in that for one who has a heart for him, [50:37].
و ثانيها أن استحقاق الجزاء ليس إلا على ما في القلب من المساعي فقال لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ وَ لكِنْ يُؤاخِذُكُمْ بِما كَسَبَتْ قُلُوبُكُمْ و قال لَنْ يَنالَ اللَّهَ لُحُومُها وَ لا دِماؤُها وَ لكِنْ يَنالُهُ التَّقْوى مِنْكُمْ و التقوى في القلب لأنه تعالى قال أُولئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوى و قال تعالى وَ حُصِّلَ ما فِي الصُّدُورِ
And it’s second is that being deserving of the Recompense isn’t except based upon what striving there is in the heart, so He-azwj Said: Allah will not Seize you with the vanity in your oaths, but He will Seize you with what your hearts have earned, [2:225]; and Said: It will never reach Allah, neither its flesh nor its blood, but the piety from you will reach Him. [22:37], and the piety is in the heart because the Exalted Said: they are those whose hearts Allah has Tested for piety. [49:3]; and the Exalted Said: And whatever is in the chests is Made apparent [100:10].
و ثالثها قوله حكاية عن أهل النار لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ ما كُنَّا فِي أَصْحابِ السَّعِيرِ و معلوم أن العقل في القلب و السمع منفذ إليه
And it’s third are His-azwj Words Narrating from the people of the Fire: And they shall say, ‘If only we had listened or used our intellects, we would not have been among the inmates of the Blazing Fire’ [67:10] – and the known is that the intellect is in the heart and the hearing is an outlet to it.
و قال إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا و معلوم أن السمع و البصر لا يستفاد منهما إلا ما يؤديانه إلى القلب فكان السؤال عنهما في الحقيقة سؤالا عن القلب
And He-azwj Said: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36] – and the known is that the hearing and the sight, nothing is benefitted with these except what is deposited to the heart. So the Questioning about them in reality is the Question of the heart.
و قال يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ و لم تخن الأعين إلا بما تضمر القلوب عند التحديق بها
And Said: He Knows the treachery of the eyes and what the chests conceal [40:19] – and the eyes do not betray except with what the hearts indulge in during the staring at it.
و رابعها قوله وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ قَلِيلًا ما تَشْكُرُونَ فخص هذه الثلاثة بإلزام الحجة و استدعاء الشكر عليها و قد قلنا لا طائل في السمع و الأبصار إلا بما يؤديانه إلى القلوب ليكون القلب هو القاضي و المتحكم عليه
And the fourth are His-azwj Words: And He Made for you the hearing, and the sight, and the heart. Little is what you are thanking [32:9]. He-azwj Specified these three for necessitating the argument and calling for the thanking upon it, and we have said that there is no utilisation in the hearing and the sight except with what leads to the hearts, for the heart to be the judge and the decider upon it.
و قال تعالى وَ لَقَدْ مَكَّنَّاهُمْ فِيما إِنْ مَكَّنَّاكُمْ فِيهِ وَ جَعَلْنا لَهُمْ سَمْعاً وَ أَبْصاراً وَ أَفْئِدَةً فَما أَغْنى عَنْهُمْ سَمْعُهُمْ وَ لا أَبْصارُهُمْ وَ لا أَفْئِدَتُهُمْ مِنْ شَيْءٍ فجعل هذه الثلاثة تمام ما ألزمهم من حجة و المقصود من ذلك هو الفؤاد القاضي فيما يؤدي إليه السمع و البصر.
And the Exalted Said: And We have Enabled them in what We Enabled you in, and We Made ears, and eyes, and hearts to be for them. But, neither their ears, nor their eyes, nor their hearts availed them of anything, [46:26] – so He-azwj Made these three a complete of what necessitates them of an argument, and the intended from that it is the heart being the judge in what is deposited into it by the hearing and the sight.
وَ أَمَّا الْحَدِيثُ فَمَا رَوَى النُّعْمَانُ بْنُ بَشِيرٍ قَالَ سَمِعْتُهُ ص يَقُولُ أَلَا وَ إِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَ إِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ أَلَا وَ هِيَ الْقَلْبُ.
And as for the Hadeeth, so what is reported by Al Nu’man Bin Bashir. He said, ‘I heard him‑saww saying: ‘Indeed! And surely in the body there is a lump (of flesh). When it is correct, the body is correct, all of it, and when it is spoilt, the body is spoilt, all of it. Indeed, and it is the heart’’.
و أما المعقول فوجوه أحدها أن القلب إذا غشي عليه فلو قطع سائر الأعضاء لم يحصل الشعور به و إذا أفاق القلب فإنه يشعر بجميع ما ينزل بالأعضاء من الآفات
And as for the appropriate, there are aspects. One of these is that the heart, when there is unconsciousness upon it, even if rest of the organs are cut off, the awareness with not reach him, and when the heart is awake, he would be aware of entirety of whatever of the calamities befalling with the organs.
فدل ذلك على أن الأعضاء تبع للقلب و لذلك فإن القلب إذا فرح أو حزن فإنه يتغير حال الأعضاء عند ذلك و كذا القول في سائر الأعراض النفسانية.
That evidence’s upon that the organs are followers of the heart, and for that (reason) when then hear it happy or grieving, it changes the state of the organs during that, and like that is the word regarding rest of the psychiatric symptoms.
و ثانيها أن القلب منبع المشيئات الباعثة على الأفعال الصادرة من سائر الأعضاء و إذا كانت المشيئات مبادئ الأفعال و منبعها هو القلب فالأمر المطلق هو القلب.
And it’s second is that the heart is a source of the desires, the motivations upon the deeds emanating from rest of the organs, and when the desires were sources of the deeds, and its source, it is the heart, then the absolute commander, it is the heart.
و ثالثها أن معدن العقل هو القلب و إذا كان كذلك كان الآمر المطلق هو القلب أما المقدمة الأولى ففيها النزاع فإن طائفة من القدماء ذهبوا إلى أن معدن العقل هو الدماغ
And it’s third is that the source of the intellect, it is the heart, and when it was like that, the absolute commander, it is the heart. As for the first precept, there is contention in it, for there is a party of the ancient ones who went to that the source of the intellect, it is the brain.
و الذي يدل على قولنا وجوه الأول قوله تعالى أَ فَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِها و قوله لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِها و قوله إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ أي عقل أطلق على العقل لما أنه معدن له.
And that which evidence’s upon our word, it’s first aspect are Words of the Exalted: So why do they not travel in the land? It would become for them such hearts they can be understanding with, [22:46]; and His-azwj Words: For them are hearts they are not understanding with, [7:179]; and His-azwj Words: Surely, there is a Zikr in that for one who has a heart for him, [50:37] – i.e., intellect, relating upon the intellect due to it being a source of it.
الثاني أنه تعالى أضاف أضداد العقل إلى القلب فقال فِي قُلُوبِهِمْ مَرَضٌ خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ قالُوا قُلُوبُنا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْها بِكُفْرِهِمْ يَحْذَرُ الْمُنافِقُونَ أَنْ تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُمْ بِما فِي قُلُوبِهِمْ يَقُولُونَ بِأَفْواهِهِمْ ما لَيْسَ فِي قُلُوبِهِمْ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
The second is that the Exalted Added Contradicting the intellect to the heart. He-azwj Said: There is a disease in their hearts, [2:10] Allah has Set a seal upon their hearts [2:7] And they are saying: Our hearts are covered. But, Allah Cursed them due to their Kufr; [2:88] The hypocrites are cautious that a Chapter might be Revealed against them manifesting what is in their hearts. [9:64] They are saying with their mouths what is not in their hearts, [3:167] Never! But it has rusted upon their hearts, [83:14] So do they not ponder on the Quran or are there locks upon (their) hearts [47:24]. Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46].
فدلت هذه الآيات على أن موضع الجهل و الغفلة هو القلب فوجب أن يكون موضع العقل و الفهم أيضا هو القلب.
These Verses evidence upon that the place of the ignorance, and the heedlessness, it is the heart, so it obliges that the place of the intellect and the understanding as well, it is the heart.
الثالث أنا إذا جربنا أنفسنا وجدنا علومنا حاصلة في ناحية القلب و لذلك فإن الواحد منا إذا أمعن في الفكر و الروية أحس من قلبه ضيقا و ضجرا حتى كأنه يتألم بذلك و كل ذلك يدل على أن موضع العقل هو القلب و إذا ثبت ذلك وجب أن يكون المكلف هو القلب لأن التكليف مشروط بالعقل و الفهم.
The third is that, when we experience ourselves, we find our knowledge to have resulted in the area of the heart, and for that if one of us were to reflect in the thinking and the vision, would sense a narrowness from his heart and a contempt, until as if he is pained by that, and all that evidence’s upon that the place of the intellect, it is the heart, and when that is proven, it obliges that the encumbered, it would be the heart, because the encumberment is conditional with the intellect and the understanding.
الرابع أن القلب هو أول الأعضاء تكونا و آخرها موتا و قد ثبت ذلك بالتشريح و لأنه متمكن في الصدر الذي هو الأوسط في الجسد و من شأن الملوك المحتاجين إلى الخدم أن يكونوا في وسط المملكة لتكتنفهم الحواشي من الجوانب ليكونوا أبعد من الآفات.
And the fourth is that the heart, it is the first of the limbs to come into being and it’s last to die, and that has been proven by the autopsy, and because it is empowered in the chest which it is in the middle of it in the body, and it is a glory of the kings, the ones needy to the servants, that they would be in the middle of the kingdom, in order to be surrounded by the peripheries from the sides in order to be distance from the calamities.
و احتج من قال العقل في الدماغ بوجوه أحدها أن الحواس التي هي الآلات للإدراك نافذة إلى الدماغ دون القلب
And the one who said the intellect is in the brain argue with aspects. One of these is that the sensory perceptions which are the tools for the awareness, penetrate to the brain besides the heart.
و ثانيها أن الأعضاء التي هي آلات الحركات الاختيارية نافذة من الدماغ دون القلب
And the second is that the organs which are the tools of the voluntary movements are transmitted from the brain, besides the heart.
و ثالثها أن الآفة إذا دخلت في الدماغ اختل العقل
And it’s third is that when the disability enters in the brain, it disturbs the mind.
و رابعها أن في العرف كل من أريد وصفه بقلة العقل يقال إنه خفيف الدماغ خفيف العقل
And its fourth is that in the custom, everyone who intends to describe with lack of intellect would say, ‘He is light-minded, light of the mind’.
و خامسها أن العقل أشرف فيكون مكانها أشرف و الأعلى هو الأشرف و ذلك هو الدماغ لا القلب فوجب أن يكون محل العقل الدماغ لا القلب.
And it’s fifth is that the intellect is noblest, so it would be in its place what is nobler and more exalted, it is the noblest, and that, it is the brain, not the heart. So it obliges that the place of the intellect, it would be the brain, not the heart.
و الجواب عن الأول لم لا يجوز أن يقال الحواس تؤدي آثارها إلى الدماغ ثم إن الدماغ يؤدي تلك الآثار إلى القلب و الدماغ آلة قريبة للقلب و الحواس آلة بعيدة و الحس يخدم الدماغ و الدماغ يخدم القلب
The answer to the first is why it is not permissible to say that the senses lead their effects to the brain, then the brain leads those effects to the heart, and the brain is an instrument close to the heart, and the senses are a distant instrument, and the senses serve the brain, and the brain serves the heart.
و تحقيقه أنا ندرك من أنفسنا أنا إذا عقلنا أن الأمر الفلاني يجب فعله أو يجب تركه فإن الأعضاء تتحرك عند ذلك و نحن عند التعقلات نحس من جانب الدماغ.
And its realisation is that we realise from ourselves that if we reason that a certain thing must be done or that it must be left, the organs move at that, and when we are rationalising, we feel from the side of the brain.
و عن الثاني أنه لا يبعد أن يتأدى الأثر من القلب إلى الدماغ ثم الدماغ يحرك الأعضاء بواسطة الأعصاب النابتة منه.
And about the second, it is not far-fetched that the impact is from the heart to the brain, then the brain moves the organs, by means of the nerves emanating from it.
و عن الثالث لا يبعد أن تكون سلامة الدماغ شرطا لوصول تأثير القلب إلى سائر الأعضاء.
And about the third, it is not far-fetched that the integrity of the brain is conditional for the arrival of the impacts of the heart to rest of the organs.
و عن الرابع أن ذلك العرف إنما كان لأن القلب إنما يعتدل مزاجه بما يستمده من الدماغ من برودته فإذا لحق الدماغ خروج عن الاعتدال خرج القلب عن الاعتدال أيضا إما لزيادة حرارته عن القدر الواجب أو لنقصان حرارته عن ذلك القدر فحينئذ يختل العقل.
And about the fourth, his custom was because the heart only adjusts its mood by what it derives from the brain from its coldness. If the brain catches up with a departure from moderation, the heart goes out of moderation also, either because its temperature is higher than the required amount or because its temperature is less than that amount, then at that time the mind becomes deranged.
و عن الخامس أنه لو صح ما قالوه لوجب أن يكون موضع القلب هو القحف و لما بطل ذلك ثبت فساد قولهم انتهى.
And about the fifth is if what they are saying is correct, it would obligate that the place of the heart, it is the cranium, and when that is false, it proves the spoiling of their words’ – end.
And I ‘Majlisi’ say after submitting the premises of its evidence and not being exposed to its falsification and prevention, but it only indicates that the soul is other than the body and its parts, and the external and internal senses, and does not indicate its abstraction. It remains preserved until the publication as we will achieve it, God willing.
و أقول بعد تسليم مقدمات دلائله و عدم التعرض لتزييفها و منعها إنما تدل على أن الروح غير البدن و أجزائه و الحواس الظاهرة و الباطنة و لا تدل على تجردها لم لا يجوز أن تكون جسما لطيفا من عالم الملكوت تتعلق بالبدن أو تدخله و تخرج عند الموت و تبقى محفوظة إلى النشور كما سنحققه إن شاء الله تعالى.
Why is it not permissible for it to be a nice body from the realm of the kingdom that is attached to the body or enters it and exits at death and remains preserved until the Resurrection? – just as we will research it, if Allah-azwj the Exalted so Desires’.
قوله تعالى اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها قال الطبرسي قدس الله سره أي يقبضها إليه وقت موتها و انقضاء آجالها و المعنى حين موت أبدانها و أجسادها على حذف المضاف
Words of the Exalted: Allah Expires the selves when they die, [39:42] – Al-Tabarsi, may Allah-azwj Sanctify his, said, ‘I.e., by Capturing them to Him-azwj and the time of their death and the termination of their terms, and the meaning it the death of their bodies, and their forms are upon a deleted verb.
وَ الَّتِي لَمْ تَمُتْ فِي مَنامِها أي يتوفى الأنفس التي لم تمت في منامها و التي تتوفى عند النوم هي النفس التي يكون بها العقل و التمييز فهي التي تفارق النائم فلا يعقل و التي تتوفى عند الموت هي نفس الحياة التي إذا زالت زال معها النفس و النائم يتنفس
and those who do not die in their sleep. [39:42] – i.e., Causing the expiry of the selves which did not dies in their sleep, and which died during the sleep are the selves which happen to have the intellect and the distinguishing with it, so these are which separate in the sleep, so it does not make sense, and what which expires during the death, these are the selves of life which when are remove, the self is removed with it, and the sleeper breathes.
فالفرق بين قبض النوم و قبض الموت أن قبض النوم يضاد اليقظ و قبض الموت يضاد الحياة و قبض النوم يكون الروح معه و قبض الموت يخرج الروح من البدن
So the difference between capture of the sleep and capture of the death is that the capture of the sleep, is that the capture of the sleep contradicts the wakefulness, and capture of the death contradicts the life, and capture of the soul the soul happens to be with him, and capture of the death, the soul exits from the body.
فَيُمْسِكُ الَّتِي قَضى عَلَيْهَا الْمَوْتَ إلى يوم القيامة وَ يُرْسِلُ الْأُخْرى يعني الأنفس التي لم يقض على موتها يريد نفس النائم إِلى أَجَلٍ مُسَمًّى قد سمي لموته إِنَّ فِي ذلِكَ لَآياتٍ أي دلالات واضحات على توحيد الله و كمال قدرته لِقَوْمٍ يَتَفَكَّرُونَ في الأدلة إذ لا يقدر على قبض النفوس تارة بالنوم و تارة بالموت غير الله تعالى
So He Withholds those whom the death is Decreed upon, – up to the Day of Qiyamah – and He Sends back the others – meaning the selves which the death has not been Decreed upon, intending the self of the sleep – to a specified term. – having Specified for his death – Surely, in that, there are Signs – i.e., clear evidence(s) upon the Tawheed of Allah-azwj and perfection of His-azwj Power – for a thinking people [39:42] – regarding the evidences, when no one is able upon capturing the selves sometimes with the sleep, and at times with the death, other than Allah-azwj the Exalted.
قال ابن عباس في بني آدم نفس و روح و بينهما مثل شعاع الشمس فالنفس التي بها العقل و التمييز و الروح التي بها النفس و التحريك فإذا نام قبض الله نفسه و لم يقبض روحه و إذا مات قبض الله نفسه و روحه و يؤيده
Ibn Abbas said, ‘In the children of Adam-as there is a self and a soul, and between the two is like a ray of the sun. So the self is which there is intellect with it and the distinction, and the soul is which there is the self with it and the movement. So when he sleeps, Allah-azwj Captures his self and does not Capture his soul, and when he dies, Allah-azwj Captures his self and his soul and Returns him’.
مَا رَوَاهُ الْعَيَّاشِيُّ بِالْإِسْنَادِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ ثَابِتٍ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ أَحَدٍ يَنَامُ إِلَّا عَرَجَتْ نَفْسُهُ إِلَى السَّمَاءِ وَ بَقِيَتْ رُوحُهُ فِي بَدَنِهِ وَ صَارَ بَيْنَهُمَا سَبَبٌ كَشُعَاعِ الشَّمْسِ
What is reported by Al-Ayyashi, by the chain from Al-Hassan Bin Mahboub, from Amro Bin Sabit Abu Al-Miqdam, from his father, from Abu Ja’far-asws having said: ‘There is no one who sleeps, except his self ascends to the sky while his soul remains in his body, and between the two there becomes a means like a ray of the sun.
فَإِذَا أَذِنَ اللَّهُ فِي قَبْضِ الْأَرْوَاحِ أَجَابَتِ الرُّوحُ وَ النَّفْسُ وَ إِنْ أَذِنَ اللَّهُ فِي رَدِّ الرُّوحِ أَجَابَتِ النَّفْسُ وَ الرُّوحُ وَ هُوَ قَوْلُهُ سُبْحَانَهُ اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ الَّتِي لَمْ تَمُتْ فِي مَنامِها
So when Allah-azwj Permits regarding the capture of the souls, the soul and the self-respond, and if Allah-azwj Permits regarding returning the soul, the self and the soul respond, and it is Word of the Glorious: Allah Expires the selves when they die, and those who do not die in their sleep. [39:42].
فَمَهْمَا رَأَتْ فِي مَلَكُوتِ السَّمَاوَاتِ فَهُوَ مِمَّا لَهُ تَأْوِيلٌ وَ مَا رَأَتْ فِيمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَهُوَ مِمَّا يُخَيِّلُهُ الشَّيْطَانُ وَ لَا تَأْوِيلَ لَهُ.
Whatever it see in the kingdoms of the skies, so it is from what there is interpretation for it, and whatever is sees in what is between the sky and the earth, so it is from what the Satan-la caused to imagine, and there is no interpretation for it’’.
و قال الرازي النفس الإنسانية عبارة عن جوهر مشرق روحاني إذا تعلّق بالبدن حصل ضوؤه في جميع الأعضاء و هو الحياة فنقول إن وقت الموت ينقطع تعلّقه عن ظاهر البدن و عن باطنه و ذلك هو الموت و أما في وقت النوم فإنه ينقطع تعلّقه عن ظاهر البدن
And Al-Razi said, ‘The human self is a bright spiritual core, when it is linked with the body, it’s illumination results in entirety of the organs, and it is the life. So we say that at the time of death, the link is terminated from the apparent of the body and its inside, and that, it is the death, and as for during the time of sleep, it’s link is terminated from the apparent body.
فثبت أن النوم و الموت من جنس واحد إلا أن الموت انقطاع تامّ كامل و النوم انقطاع ناقص من بعض الوجوه
It proves that the sleep and the death are from one genus, except that the death is a complete perfect termination, and the sleep is a deficient termination from some of its aspects.
إذا ثبت هذا ظهر أن القادر العالم القديم الحكيم دبر تعلّق جوهر النفس بالبدن على ثلاثة أوجه أحدها أن يقع ضوء النفس على جميع أجزاء البدن ظاهره و باطنه و ذلك هو اليقظة
When this is proven it appears that the Powerful, the Ancient Wise One-azwj Manages the links of the essence of the self of the body upon three aspects. One of these is that the illumination of the soul occurs upon entirety of the organs of the body, its apparent and its interior, and that it is the wakefulness.
و ثانيها أن ينقطع ضوء النفس عن البدن بالكلية و هو الموت
And it’s second is the termination of the illumination of the self from the body with its wholeness, and it is the death.
و ثالثها أن ينقطع ضوء النفس عن ظاهر البدن دون باطنه و هو النوم.
And it’s third is that the illumination of the self is terminated from the apparent body besides its interior, and it is the sleep.
فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ قال الطبرسي رحمه الله أي فهلا إذا بلغت النفس الحلقوم عند الموت وَ أَنْتُمْ يا أهل الميّت حِينَئِذٍ تَنْظُرُونَ أي ترون تلك الحال و قد صار إلى أن تخرج نفسه و قيل معناه تنظرون لا يمكنكم الدفع و لا تملكون شيئا.
So why don’t you when it reaches the throats [56:83] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘I.e., when the self reaches the throats during the death – And at that time you are looking on [56:84] – O family of the deceased, i.e., you are looking at that situation, and he has come to the point of the exit of his self. And it is said, it’s meaning is, you are looking at your inabilities of defending and you cannot control anything.
الَّذِي خَلَقَ الْمَوْتَ وَ الْحَياةَ قال الرازي قالوا الحياة هي الصفة التي يكون الموصوف بها بحيث يصح أن يعلم و يقدر و اختلفوا في الموت
Who Created the death and the life [67:2] – Al-Razi said, ‘They said, ‘It is the description which the described would be with it whereby he is correct that he knows, and is able, and they have differed regarding the death’’.
فقال قوم إنه عبارة عن عدم هذه الصفة و قال أصحابنا إنه صفة وجودية مضادة للحياة و احتجوا بهذه الآية لأن العدم لا يكون مخلوقا.
A group said it is an expression about the non-existence of these descriptions. And our companions said, ‘It is a description of existentialism contrary to the life’, and they argued with this Verse, because the non-existence cannot be a created being.
1 مَعَانِي الْأَخْبَارِ، قَالَ حَدَّثَنِي غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي كَيْفَ هَذَا النَّفْخُ
(The book) ‘Ma’any Al Akhbar’ – He said, ‘It is narrated to be my only one of my companions, from Muhammad Bin Abu Abdullah Al Kufi, from Muhammad Bin Ismail, from Al-Husayn Bin Al-Hassan, from Bakr, from Al Qasim Bin Urwah, from Abdul Hameed Al Taie, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj Mighty and Majestic: and Blow into him from My Spirit, [15:29]. How was this blowing?’
فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَ إِنَّمَا سُمِّيَ رُوحاً لِأَنَّهُ اشْتُقَّ اسْمُهُ مِنَ الرِّيحِ وَ إِنَّمَا أَخْرَجَهُ عَلَى لَفْظَةِ الرِّيحِ لِأَنَّ الرُّوحَ مُجَانِسٌ لِلرِّيحِ وَ إِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَى سَائِرِ الْأَرْوَاحِ كَمَا اصْطَفَى بَيْتاً مِنَ الْبُيُوتِ فَقَالَ بَيْتِي وَ قَالَ لِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَ أَشْبَاهِ ذَلِكَ وَ كُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّر.
He-asws said: ‘The soul moves like the wind, and rather it has been names as ‘Rouh’ because its name is derived from ‘Al-Reeh’ (the wind), and rather He-azwj Extracted it upon the wording of ‘Al-Reeh’ because the soul is identical to the wind, and rather He-azwj Added it to Himself-azwj because He-azwj Chose it over rest of the souls, just as He-azwj Chose a House from the houses, so He-azwj Said: “My-azwj House”, and Said to a Messenger-as from the Messengers-as: “My-azwj friend!”, and resembling that, and all that are Created, Made, occurrences, Nourished, Managed’’.[1]
2 قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ رُوحَ آدَمَ ع لَمَّا أُمِرَتْ أَنْ تَدْخُلَ فِيهِ كَرِهَتْهُ فَأَمَرَهَا أَنْ تَدْخُلَ كَرْهاً وَ تَخْرُجَ كَرْهاً.
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’adah Bin Ziyad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘The soul of Adam-as, when it was Commanded to enter into him-as, disliked it, so He-azwj Commanded it to enter unwillingly and exit unwillingly’’.[2]
3 الْعِلَلُ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَنَامُ الرَّجُلُ وَ هُوَ جُنُبٌ وَ لَا يَنَامُ إِلَّا عَلَى طَهُورٍ فَإِنْ لَمْ يَجِدِ الْمَاءَ فَلْيَتَيَمَّمْ بِالصَّعِيدِ فَإِنَّ رُوحَ الْمُؤْمِنِ تُرْفَعُ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى فَيَقْبَلُهَا وَ يُبَارِكُ عَلَيْهَا
(The books) ‘Al-Illal’, and ‘Al-Khisaak’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The man should not sleep while he is with sexual impurity, nor sleep except upon cleanliness. If he cannot find the water, then let him perform Tayammum for the ascent, for the soul of a Momin is raised to Allah-azwj Blessed and Exalted. He-azwj Accepts is and Blesses upon it.
فَإِنْ كَانَ أَجَلُهَا قَدْ حَضَرَ جَعَلَهَا فِي كُنُوزِ رَحْمَتِهِ وَ إِنْ لَمْ يَكُنْ أَجَلُهَا قَدْ حَضَرَ بَعَثَ بِهَا مَعَ أُمَنَائِهِ مِنْ مَلَائِكَتِهِ فَيَرُدُّونَهَا فِي جَسَدِهَا.
If it’s term had presented, He-azwj Makes it to be in treasures of His-azwj Mercy, and if it’s term does not happen to have presented, He-azwj Dispatches it with His-azwj trustees from His-azwj Angels, so they return it into its body’’.[3]
4 مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ زَكَرِيَّا بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعِبَادَ إِذَا نَامُوا خَرَجَتْ أَرْوَاحُهُمْ إِلَى السَّمَاءِ فَمَا رَأَتِ الرُّوحُ فِي السَّمَاءِ فَهُوَ الْحَقُّ وَ مَا رَأَتْ فِي الْهَوَاءِ فَهُوَ الْأَضْغَاثُ
(The book) ‘Majaalis’ of Al Sadouq – From his father, from Sa’ad Bin Abdullah, from Yaqoub Bin yazeed, from one of his companions, from Zakariya Bin Yahya, from Muawiya Bin Ammar,
‘From Abu Ja’far-asws having said: ‘When the servants are sleeping, their souls go out to the sky. Whatever the soul sees in the sky, it is the truth, and whatever it see in the air, it is the confused dream.
أَلَا وَ إِنَّ الْأَرْوَاحَ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ فَإِذَا كَانَتِ الرُّوحُ فِي السَّمَاءِ تَعَارَفَتْ وَ تَبَاغَضَتْ فَإِذَا تَعَارَفَتْ فِي السَّمَاءِ تَعَارَفَتْ فِي الْأَرْضِ وَ إِذَا تَبَاغَضَتْ فِي السَّمَاءِ تَبَاغَضَتْ فِي الْأَرْضِ.
Indeed! And the souls are a recruited army, so whatever it recognises from these, it draws closer, and whatever it denies from these, it stays behind. When the soul were to be in the sky, they familiarise and hate each other. When they familiarise in the sky, they familiarise in the earth, and when they hate in the sky, they hate in the earth’’.[4]
5 التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ السِّنَانِيِّ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ عَزَّ وَ جَلَ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً وَ خَلَقَ رُوحاً ثُمَّ أَمَرَ مَلَكاً فَنَفَخَ فِيهِ فَلَيْسَتْ بِالَّتِي نَقَصَتْ مِنْ قُدْرَةِ اللَّهِ شَيْئاً هِيَ مِنْ قُدْرَتِهِ.
(The book) ‘Al Tawheed’ – From Muhammad Bin Ahmad Al Sinany, and someone else from Muhammad Bin Abu Abdullah Al Kufi, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Ubeys Bin Hisham, from Abdul Kareem Bin Amro,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: So when I Complete him and Blow into him from My Soul, [15:29]. He-asws said: ‘Allah-azwj Mighty and Majestic Created a creature and Created a soul. Then He-azwj Commanded an Angels, so he blew it into him. It isn’t which reduced anything from the Power of Allah-azwj. It is from the His-azwj Power’’.[5]
مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ النَّوْفَلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع الْمُؤْمِنُ يَرَى الرُّؤْيَا فَتَكُونُ كَمَا رَآهَا وَ رُبَّمَا رَأَى الرُّؤْيَا فَلَا تَكُونُ شَيْئاً
(The book) ‘Majaalis’ of Al Sadouq – From his father, from Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, and Muhammad Bin Al-Husayn, from Al-Hassan Bin Mahboub, from Muhammad Bin Al Qasim Al Nowfaly who said,
‘I said to Abu Abdullah Al-Sadiq-asws, ‘The Momin sees the dream, so it happens just as he had seen it, and sometimes he sees the dream, but nothing happens!’
فَقَالَ إِنَّ الْمُؤْمِنَ إِذَا نَامَ خَرَجَتْ مِنْ رُوحِهِ حَرَكَةٌ مَمْدُودَةٌ صَاعِدَةٌ إِلَى السَّمَاءِ فَكُلُّ مَا رَآهُ رُوحُ الْمُؤْمِنِ فِي مَلَكُوتِ السَّمَاءِ فِي مَوْضِعِ التَّقْدِيرِ وَ التَّدْبِيرِ فَهُوَ الْحَقُّ وَ كُلُّ مَا رَآهُ فِي الْأَرْضِ فَهُوَ أَضْغَاثُ أَحْلَامٍ
He-asws said: ‘The Momin, when he sleeps, and extended movement exits from his soul ascending to the sky. So all what the soul of a Momin sees in the kingdoms of the sky in the place of the Determination and the Management, so it is the truth, and all what he sees in the earth, it is a confused dream’.
فَقُلْتُ لَهُ وَ تَصْعَدُ رُوحُ الْمُؤْمِنِ إِلَى السَّمَاءِ قَالَ نَعَمْ قُلْتُ حَتَّى لَا يَبْقَى شَيْءٌ فِي بَدَنِهِ فَقَالَ لَا لَوْ خَرَجَتْ كُلُّهَا حَتَّى لَا يَبْقَى مِنْهَا شَيْءٌ إِذاً لَمَاتَ قُلْتُ فَكَيْفَ تَخْرُجُ
I said to him-asws, ‘And the soul of a Momin ascends to the sky?’ He-asws said: ‘Yes’. I said, ‘Until there does not remain anything in his body?’ He-asws said: ‘If all of it were to exit until there does not remain anything, then he is dead’. I said, ‘So how does it exit?’
فَقَالَ أَ مَا تَرَى الشَّمْسَ فِي السَّمَاءِ فِي مَوْضِعِهَا وَ ضَوْؤُهَا وَ شُعَاعُهَا فِي الْأَرْضِ فَكَذَلِكَ الرُّوحُ أَصْلُهَا فِي الْبَدَنِ وَ حَرَكَتُهَا مَمْدُودَةٌ.
He-asws said: ‘Don’t you see the sun in the sky being in its place, and it’s illumination and its rays are in the earth? So, like that is the soul. It’s origin is in the body and it’s movement is extended’’.[6]
7 الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ الصَّادِقَ ع قَالَ فَأَخْبِرْنِي عَمَّنْ قَالَ بِتَنَاسُخِ الْأَرْوَاحِ مِنْ أَيِّ شَيْءٍ قَالُوا ذَلِكَ وَ بِأَيِّ حُجَّةٍ قَامُوا عَلَى مَذَاهِبِهِمْ
(The book) ‘Al Ihtijaj’ –
From Hisham Bin Al Hakam who asked Al-Sadiq-asws. He said, ‘Inform me about the one who says (believes) in the re-incarnation of the souls, from which thing (reason) are they saying that, and by which argument are they establishing upon their doctrines?’
قَالَ إِنَّ أَصْحَابَ التَّنَاسُخِ قَدْ خَلَّفُوا وَرَاءَهُمْ مِنْهَاجَ الدِّينِ وَ زَيَّنُوا لِأَنْفُسِهِمُ الضَّلَالاتِ وَ أَمْرَجُوا أَنْفُسَهُمْ فِي الشَّهَوَاتِ وَ زَعَمُوا أَنَّ السَّمَاءَ خَاوِيَةٌ مَا فِيهَا شَيْءٌ مِمَّا يُوصَفُ وَ أَنَّ مُدَبِّرَ هَذَا الْعَالَمِ فِي صُورَةِ الْمَخْلُوقِينَ بِحُجَّةِ مَنْ رَوَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ عَلَى صُورَتِهِ وَ أَنَّهُ لَا جَنَّةَ وَ لَا نَارَ وَ لَا بَعْثَ وَ لَا نُشُورَ
He-asws said: ‘The companions of the re-incarnation have left the manifesto of the religion behind their back and are adorning the straying for themselves, and they are immersing themselves into the desires, and they are claiming that the sky is empty, there is nothing in it from what is described, and that the Manager of this word is in the image of the created beings, by an argument of the one who reported that Allah-azwj Mighty and Majestic Created Adam-as upon His-azwj Image, and that there is neither any Paradise, nor Fire, nor Resurrection, nor Publicising (of deeds).
وَ الْقِيَامَةُ عِنْدَهُمْ خُرُوجُ الرُّوحِ مِنْ قَالَبِهِ وَ وُلُوجُهُ فِي قَالَبٍ آخَرَ إِنْ كَانَ مُحْسِناً فِي الْقَالَبِ الْأَوَّلِ أُعِيدَ فِي قَالَبٍ أَفْضَلَ مِنْهُ حُسْناً فِي أَعْلَى دَرَجَةِ الدُّنْيَا وَ إِنْ كَانَ مُسِيئاً أَوْ غَيْرَ عَارِفٍ صَارَ فِي بَعْضِ الدَّوَابِّ الْمُتْعَبَةِ فِي الدُّنْيَا أَوْ هَوَامَّ مُشَوَّهَةِ الْخِلْقَةِ
And the Qiyamah in their view is the exit of the soul from it’s mould and it’s permeation into another mould. If he was a good doer in the first mould, he would return to be in a mould superior to it, excellent in the high rants of the world, and if he was an evildoer or unknowing, he would come to be in one of the tired beasts in the world, or a vermin of a distorted body.
وَ لَيْسَ عَلَيْهِمْ صَوْمٌ وَ لَا صَلَاةٌ وَ لَا شَيْءٌ مِنَ الْعِبَادَةِ أَكْثَرَ مِنْ مَعْرِفَةِ مَنْ تَجِبُ عَلَيْهِمْ مَعْرِفَتُهُ وَ كُلُّ شَيْءٍ مِنْ شَهَوَاتِ الدُّنْيَا مُبَاحٌ لَهُمْ مِنْ فُرُوجِ النِّسَاءِ وَ غَيْرِ ذَلِكَ مِنَ الْأَخَوَاتِ وَ الْبَنَاتِ وَ الْخَالاتِ وَ ذَوَاتِ الْبُعُولَةِ وَ كَذَلِكَ الْمَيْتَةُ وَ الْخَمْرُ وَ الدَّمُ
And there is neither any Fasting upon them, nor Salat, nor anything from the (acts of) worship more than recognising the one whose recognition is obligated upon them, and all desires of the worlds are legalised for them, from the private parts of the women and other than that from the sisters, and the daughters, and the maternal aunts, and the married women, and like that is the dead, and the wine, and the blood.
فَاسْتَقْبَحَ مَقَالَتَهُمْ كُلُّ الْفِرَقِ وَ لَعَنَهُمْ كُلُّ الْأُمَمِ فَلَمَّا سُئِلُوا الْحُجَّةَ زَاغُوا وَ حَادُوا فَكَذَّبَ مَقَالَتَهُمُ التَّوْرَاةُ وَ لَعَنَهُمُ الْفُرْقَانُ وَ زَعَمُوا مَعَ ذَلِكَ أَنَّ إِلَهَهُمْ يَنْتَقِلُ مِنْ قَالَبٍ إِلَى قَالَبٍ وَ أَنَّ الْأَرْوَاحَ الْأَزَلِيَّةَ هِيَ الَّتِي كَانَتْ فِي آدَمَ ثُمَّ هَلُمَّ جَرّاً إِلَى يَوْمِنَا هَذَا فِي وَاحِدٍ بَعْدَ آخَرَ
Their words were considered ugly by every sect and every community cursed them. When they were asked for the proof, they evaded and wandered (waffled), so the Torah belied their words (beliefs), and the Furqan (Quran) Cursed them, and along with that they claimed that their gods transfer from a mould to a mould, and that the souls are eternal. It is which happened to be in Adam-as, then so on unto this day of ours. This is in one after another.
فَإِذَا كَانَ الْخَالِقُ فِي صُورَةِ الْمَخْلُوقِ فَبِمَا يُسْتَدَلُّ عَلَى أَنَّ أَحَدَهُمَا خَالِقُ صَاحِبِهِ وَ قَالُوا إِنَّ الْمَلَائِكَةَ مِنْ وُلْدِ آدَمَ كُلُّ مَنْ صَارَ فِي أَعْلَى دَرَجَةِ دِينِهِمْ خَرَجَ مِنْ مَنْزِلَةِ الِامْتِحَانِ وَ التَّصْفِيَةِ فَهُوَ مَلَكٌ
When the Creator was in the image of the created being, then with what can one evidence upon that one of the two is a creator of his companion? And they claimed that the Angels are from the children of Adam. Everyone who comes to be in the high ranks of their religion, would come out from the status of the examination and the filtering, so he is an Angel.
فَطَوْراً تَخَالُهُمْ نَصَارَى فِي أَشْيَاءَ وَ طَوْراً دَهْرِيَّةً يَقُولُونَ إِنَّ الْأَشْيَاءَ عَلَى غَيْرِ الْحَقِيقَةِ فَقَدْ كَانَ يَجِبُ عَلَيْهِمْ أَنْ لَا يَأْكُلُوا شَيْئاً مِنَ اللُّحْمَانِ لِأَنَّ الدَّوَابَّ عِنْدَهُمْ كُلَّهَا مِنْ وُلْدِ آدَمَ حُوِّلُوا فِي صُوَرِهِمْ فَلَا يَجُوزُ أَكْلُ لُحُومِ الْقُرُبَاتِ
A phase of their thinking is Christian, and a phase of Fatalists (Eternalists). They are saying that the things are upon other than the reality. Thus it would obligate upon them that they should not be eating anything from the meats because in their view the animals, all of them are from the children of Adam-as having been transferred into their images, so it is not allowed to eat the meat of the relatives’.
وَ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى أَنْ قَالَ أَخْبِرْنِي عَنِ السِّرَاجِ إِذَا انْطَفَأَ أَيْنَ يَذْهَبُ نُورُهُ قَالَ يَذْهَبُ فَلَا يَعُودُ قَالَ فَمَا أَنْكَرْتَ أَنْ يَكُونَ الْإِنْسَانُ مِثْلَ ذَلِكَ إِذَا مَاتَ وَ فَارَقَ الرُّوحُ الْبَدَنَ لَمْ يَرْجِعْ إِلَيْهِ أَبَداً كَمَا لَا يَرْجِعُ ضَوْءُ السِّرَاجِ إِلَيْهِ أَبَداً إِذَا انْطَفَأَ
He continued the lengthy Hadeeth up to he said, ‘Inform me about the lamp. When it is extinguished, where does it’s light go?’ He-asws said: ‘It is gone and does not return’. He said, ‘So what makes you-asws deny that the human being could be like that when he dies and the soul separates from the body, it will not return to it, ever, just as the light of the lamp does not return to it, ever, when it is extinguished?’
قَالَ لَمْ تُصِبِ الْقِيَاسَ إِنَّ النَّارَ فِي الْأَجْسَامِ كَامِنَةٌ وَ الْأَجْسَامَ قَائِمَةٌ بِأَعْيَانِهَا كَالْحَجَرِ وَ الْحَدِيدِ فَإِذَا ضُرِبَ أَحَدُهُمَا بِالْآخَرِ سَطَعَتْ مِنْ بَيْنِهِمَا نَارٌ يُقْتَبَسُ مِنْهَا سِرَاجٌ لَهُ الضَّوْءُ فَالنَّارُ ثَابِتَةٌ فِي أَجْسَامِهَا وَ الضَّوْءُ ذَاهِبٌ وَ الرُّوحُ جِسْمٌ رَقِيقٌ قَدْ أُلْبِسَ قَالَباً كَثِيفاً وَ لَيْسَ بِمَنْزِلَةِ السِّرَاجِ الَّذِي ذَكَرْتَ
He-asws said: ‘Your analogy is not correct. The fire in the bodies is latent, and the bodies are standing with its assistance like the stone, and the iron. When one of them is struck with the other, a fire shines from between the two. A lamp borrows from it having the illumination for it. So the fire is affirmed in their bodies while the illumination goes, and the soul of a body is delicate, having worn a thick mould, and it isn’t at the status of the lamp which you mentioned.
إِنَّ الَّذِي خَلَقَ فِي الرَّحِمِ جَنِيناً مِنْ مَاءٍ صَافٍ وَ رَكَّبَ فِيهِ ضُرُوباً مُخْتَلِفَةً مِنْ عُرُوقٍ وَ عَصَبٍ وَ أَسْنَانٍ وَ شَعْرٍ وَ عِظَامٍ وَ غَيْرِ ذَلِكَ هُوَ يُحْيِيهِ بَعْدَ مَوْتِهِ وَ يُعِيدُهُ بَعْدَ فَنَائِهِ
The One-azwj Who Created a foetus in the womb from clear water, and Installed in it different types of veins, and nerves, and teeth, and hair, and bones, and other than that, He-azwj will Revive it after it’s death and Return it after it’s annihilation’.
قَالَ فَأَيْنَ الرُّوحُ قَالَ فِي بَطْنِ الْأَرْضِ حَيْثُ مَصْرَعِ الْبَدَنِ إِلَى وَقْتِ الْبَعْثِ
He said, ‘So where is the soul?’ He-asws said: ‘In the belly of the earth where is the lying place of the body up to the time of Resurrection’.
قَالَ فَمَنْ صُلِبَ أَيْنَ رُوحُهُ قَالَ فِي كَفِّ الْمَلَكِ الَّذِي قَبَضَهَا حَتَّى يُودِعَهَا الْأَرْضَ قَالَ فَأَخْبِرْنِي عَنِ الرُّوحِ أَ غَيْرُ الدَّمِ
He said, ‘The one who is crucified, where is his soul?’ He-asws said: ‘In the palm of the Angel who had captured it, until he would return it to the earth’. He said, ‘Inform me about the soul, is it other than the blood?’
قَالَ نَعَمْ الرُّوحُ عَلَى مَا وَصَفْتُ لَكَ مَادَّتُهُ مِنَ الدَّمِ وَ مِنَ الدَّمِ رُطُوبَةُ الْجِسْمِ وَ صَفَاءُ اللَّوْنِ وَ حُسْنُ الصَّوْتِ وَ كَثْرَةُ الضَّحِكِ فَإِذَا جَمَدَ الدَّمُ فَارَقَ الرُّوحُ الْبَدَنَ
He-asws said: ‘Yes. The soul is based upon what I-asws have described to you. It’s substance is from blood, and from the blood is the wetness of the body, and clearness of the colour, and beautiful sound, and frequency of laughter. When the blood freezes (coagulates), the soul separates from the body’.
قَالَ فَهَلْ يُوصَفُ بِخِفَّةٍ وَ ثِقَلٍ وَ وَزْنٍ قَالَ الرُّوحُ بِمَنْزِلَةِ الرِّيحِ فِي الزِّقِّ إِذَا نُفِخَتْ فِيهِ امْتَلَأَ الزِّقُّ مِنْهَا فَلَا يَزِيدُ فِي وَزْنِ الزِّقِّ وُلُوجُهَا فِيهِ وَ لَا يَنْقُصُهَا خُرُوجُهَا مِنْهُ كَذَلِكَ الرُّوحُ لَيْسَ لَهَا ثِقَلٌ وَ لَا وَزْنٌ قَالَ فَأَخْبِرْنِي مَا جَوْهَرُ الرِّيحِ
He said, ‘Can it be described with lightness and heaviness and weight?’ He-asws said: ‘The soul is at the status of the wind in the alleyway. When it blows in it, the alleyway is filled up from it, but it neither increases in the weight of the alleyway, it’s permeation into it, nor does it reduce it, it’s exiting from it. Like that is the soul. There isn’t any heaviness for it nor any weight’. He said, ‘What is the essence of the wind?’
قَالَ الرِّيحُ هَوَاءٌ إِذَا تَحَرَّكَ سُمِّيَ رِيحاً فَإِذَا سَكَنَ سُمِّيَ هَوَاءً وَ بِهِ قِوَامُ الدُّنْيَا وَ لَوْ كُفَّ الرِّيحُ ثَلَاثَةَ أَيَّامٍ لَفَسَدَ كُلُّ شَيْءٍ عَلَى وَجْهِ الْأَرْضِ وَ نَتُنَ وَ ذَلِكَ أَنَّ الرِّيحَ بِمَنْزِلَةِ الْمِرْوَحَةِ تَذُبُّ وَ تَدْفَعُ الْفَسَادَ عَنْ كُلِّ شَيْءٍ وَ تُطَيِّبُهُ فَهِيَ بِمَنْزِلَةِ الرُّوحِ إِذَا خَرَجَ مِنَ الْبَدَنِ نَتُنَ الْبَدَنُ وَ تَغَيَّرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
He-asws said: ‘The wind is air. When it moves, it is named as wind. When it is calm, it is named as air, and by it is the foundation of the world, and if the wind were to be withheld for three days, it would spoil all things upon the surface of the earth, and stink, and that is because the rind is at the status of the fan, melting and repelling the spoilage away from all things and goodifying it. So it is at the status of the soul. When it exits from the body, the body stinks, and changes. So Blessed is Allah, the best of the Creators [23:14]’.
قَالَ أَ فَيَتَلَاشَى الرُّوحُ بَعْدَ خُرُوجِهِ عَنْ قَالَبِهِ أَمْ هُوَ بَاقٍ
He said, ‘Does the soul vanish after it’s exit from its mould, or does it remain?’
قَالَ بَلْ هُوَ بَاقٍ إِلَى وَقْتِ يُنْفَخُ فِي الصُّورِ فَعِنْدَ ذَلِكَ تَبْطُلُ الْأَشْيَاءُ وَ تَفْنَى فَلَا حِسَّ وَ لَا مَحْسُوسَ ثُمَّ أُعِيدَتِ الْأَشْيَاءُ كَمَا بَدَأَهَا مُدَبِّرُهَا وَ ذَلِكَ أَرْبَعُمِائَةِ سَنَةٍ يَسْبُتُ فِيهَا الْخَلْقُ وَ ذَلِكَ بَيْنَ النَّفْخَتَيْنِ
He-asws said: ‘But, it remain up to the time it is Blown into the Trumpet. During that, the things would be nullified and perish, so there will neither be any feeling, nor anything felt. Then the things would be returned just as they had begun by its Manager, and that is four hundred years. The creation would be in hibernation during it, and that is between the two Blowings (of the Trumpet)’.
قَالَ وَ أَنَّى لَهُ بِالْبَعْثِ وَ الْبَدَنُ قَدْ بَلِيَ وَ الْأَعْضَاءُ قَدْ تَفَرَّقَتْ فَعُضْوٌ بِبَلْدَةٍ تَأْكُلُهَا سِبَاعُهَا وَ عُضْوٌ بِأُخْرَى تُمَزِّقُهُ هَوَامُّهَا وَ عُضْوٌ قَدْ صَارَ تُرَاباً بُنِيَ بِهِ مَعَ الطِّينِ حَائِطٌ
He said, ‘And how can there be the Resurrection for it and the body would have decayed, and the organs would have separated. An organ could be in a city having been eaten by its wild animals, and another organ could have been torn apart by its vermin, and an organ could have become soil, a wall having been built with it with the clay!’
قَالَ إِنَّ الَّذِي أَنْشَأَهُ مِنْ غَيْرِ شَيْءٍ وَ صَوَّرَهُ عَلَى غَيْرِ مِثَالٍ كَانَ سَبَقَ إِلَيْهِ قَادِرٌ أَنْ يُعِيدَهُ كَمَا بَدَأَهُ قَالَ أَوْضِحْ لِي ذَلِكَ
He-asws said: ‘The One-azwj Who Created him from without anything and Fashioned him upon without any example to have preceded, is Able upon Returning him, just as He-azwj had Begun him’. He said, ‘Clarify that for me’.
قَالَ إِنَّ الرُّوحَ مُقِيمَةٌ فِي مَكَانِهَا رُوحُ الْمُحْسِنِ فِي ضِيَاءٍ وَ فُسْحَةٍ وَ رُوحُ الْمُسِيءِ فِي ضِيقٍ وَ ظُلْمَةٍ وَ الْبَدَنُ يَصِيرُ تُرَاباً كَمَا مِنْهُ خُلِقَ وَ مَا تَقْذِفُ بِهِ السِّبَاعُ وَ الْهَوَامُّ مِنْ أَجْوَافِهَا مِمَّا أَكَلَتْهُ وَ مَزَّقَتْهُ كُلُّ ذَلِكَ فِي التُّرَابِ مَحْفُوظٌ عِنْدَ مَنْ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَ يَعْلَمُ عَدَدَ الْأَشْيَاءِ وَ وَزْنَهَا
He-asws said: ‘The soul resides in its place. The soul of a good doer would be in illumination and expanse, and the soul of an evil doer would be in narrowness and darkness, and the body becomes soil just as it had been Created from it, and whatever is thrown with by the wild animals and the vermin from their mouths, from what it had eaten and chewed, all that would be preserved in the soul with the One Neither is the weight of a particle in the sky hidden from Him [34:3], in the darkness of the earth, and He-azwj Knows the number of things, and their weight.
وَ إِنَّ تُرَابَ الرُّوحَانِيِّينَ بِمَنْزِلَةِ الذَّهَبِ فِي التُّرَابِ فَإِذَا كَانَ حِينَ الْبَعْثِ مُطِرَتِ الْأَرْضُ مَطَرَ النُّشُورِ فَتَرْبُو الْأَرْضُ ثُمَّ تُمْخَضُ مَخْضَ السِّقَاءِ فَيَصِيرُ تُرَابُ الْبَشَرِ كَمَصِيرِ الذَّهَبِ مِنَ التُّرَابِ إِذَا غُسِلَ بِالْمَاءِ وَ الزَّبَدِ مِنَ اللَّبَنِ إِذَا مُخِضَ
The soil of the spiritualists is at that status of gold in the soil. When it would be the time of Resurrection, the earth will be rained upon with the rain of Resurrection, so the earth would be nourished, then it would churn the churning of the watercarrier, and it would become soil of the mortal, like the becoming of the gold from the soil when it is washed with the water, and the butter from the milk when it is churned.
فَيَجْتَمِعُ تُرَابُ كُلِّ قَالَبٍ فَيُنْقَلُ بِإِذْنِ اللَّهِ الْقَادِرِ إِلَى حَيْثُ الرُّوحِ فَتَعُودُ الصُّوَرُ بِإِذْنِ الْمُصَوِّرِ كَهَيْئَتِهَا وَ تَلِجُ الرُّوحُ فِيهَا فَإِذَا قَدِ اسْتَوَى لَا يُنْكِرُ مِنْ نَفْسِهِ شَيْئاً.
The soil would gather every mould and be transformed by the Permission of Allah-azwj, the Able, where the soul would be. So the image would return by the Permission of the Fashioner like it had been and the soul would permeate in it. Then he would be complete, not denying anything from himself’’.[7]
مَا رُوِيَ عَنِ الصَّادِقِ ع فِي وَصْفِ الرُّوحِ أَنَّهُ قَالَ وَ بِهَا يُؤْمَرُ الْبَدَنُ وَ يُنْهَى وَ يُثَابُ وَ يُعَاقَبُ وَ قَدْ تُفَارِقُهُ وَ يُلْبِسُهَا اللَّهُ سُبْحَانَهُ غَيْرَهُ كَمَا تَقْتَضِيهِ حِكْمَتُهُ.
What is reported from Al-Sadiq-asws in description of the soul. He-asws said: ‘And by it the body is ordered and forbidden, and Rewarded and Punished, and it would have separated it (the body) and Allah-azwj the Glorious would Clothe it something else, just as His-azwj Wisdom would require’’.[8]
8 الْعِلَلُ، وَ الْعُيُونُ، عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ وَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ وَ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ جَمِيعاً عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ قَاسِمٍ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الثَّانِي ع قَالَ: أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ وَ مَعَهُ الْحَسَنُ بْنُ عَلِيٍّ ع وَ سَلْمَانُ الْفَارِسِيُّ رَحِمَهُ اللَّهُ وَ أَمِيرُ الْمُؤْمِنِينَ مُتَّكِئٌ عَلَى يَدِ سَلْمَانَ وَ دَخَلَ مَسْجِدَ الْحَرَامِ إِذْ أَقْبَلَ رَجُلٌ حَسَنُ الْهَيْئَةِ وَ اللِّبَاسِ
(The books) ‘Al Illal’ and ‘Al Uyoun’ – From his father, and Muhammad Bin Al-Hassan, from Sa’ad Bin Abdullah, and Abdullah Bin Ja’far Al Himeyri, and Muhammad Bin Yahya Al Attar, and Ahmad Bin Idrees, altogether from Ahmad Bin Abu Abdullah Al Barqy, from Abu Hashim Dawood Bin Qasim Al Ja’fari,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws the 2nd having said: ‘One day Amir Al-Momineen-asws came and with him-asws was Al-Hassan-asws Bin Ali-asws and Salman Al Farsi-ra, may Allah-azwj have Mercy on him-ra, and Amir Al-Momineen-asws was leaning upon a hand of Salman-ra, and he-asws entered the Sacred Masjid, when a man of excellent appearance and clothing came.
فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَرَدَّ عَلَيْهِ السَّلَامَ فَجَلَسَ
He greeted unto Amir Al-Momineen-asws. He-asws responded the greeting. He sat down.
ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ عَنْ ثَلَاثِ مَسَائِلَ إِنْ أَخْبَرْتَنِي بِهِنَّ عَلِمْتُ أَنَّ الْقَوْمَ رَكِبُوا مِنْ أَمْرِكَ مَا أَقْضِي عَلَيْهِمْ أَنَّهُمْ لَيْسُوا مَأْمُونِينَ فِي دُنْيَاهُمْ وَ لَا فِي آخِرَتِهِمْ وَ إِنْ تَكُنِ الْأُخْرَى عَلِمْتُ أَنَّكَ وَ هُمْ شَرَعٌ سَوَاءٌ
Then he said, ‘O Amir Al-Momineen-asws! I ask you-asws about three issues. If you-asws were to inform me with these, I would know that the people are riding from your-asws orders what is Decreed upon them. And if it happens to be the otherwise, they neither safe in their world nor in their Hereafter – I will know that you-asws and them are of the same beginning’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع سَلْنِي عَمَّا بَدَا لَكَ فَقَالَ أَخْبِرْنِي عَنِ الرَّجُلِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ وَ عَنِ الرَّجُلِ كَيْفَ يَذْكُرُ وَ يَنْسَى وَ عَنِ الرَّجُلِ كَيْفَ يُشْبِهُ وَلَدُهُ الْأَعْمَامَ وَ الْأَخْوَالَ
Amir Al-Momineen-asws said to him: ‘Ask me-asws whatever comes to you!’ He said, ‘Inform me about the man when he sleeps, where does his soul go, and about the man, how come he remembers and forgets, and about the man, how come his children resemble the paternal uncles and the maternal uncles?’
فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ يَا أَبَا مُحَمَّدٍ أَجِبْهُ
Amir Al-Momineen-asws turned to Abu Muhammad Al-Hassan-asws Bin Ali-asws. He-asws said: ‘O Abu Muhammad-asws! Answer him’.
فَقَالَ ع أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ الْإِنْسَانِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ فَإِنَّ رُوحَهُ مُتَعَلِّقَةٌ بِالرِّيحِ وَ الرِّيحُ مُتَعَلِّقَةٌ بِالْهَوَاءِ إِلَى وَقْتِ مَا يَتَحَرَّكُ صَاحِبُهَا لِلْيَقَظَةِ فَإِنْ أَذِنَ اللَّهُ عَزَّ وَ جَلَّ بِرَدِّ تِلْكَ الرُّوحِ عَلَى صَاحِبِهَا جَذَبَتْ تِلْكَ الرُّوحُ الرِّيحَ وَ جَذَبَتْ تِلْكَ الرِّيحُ الْهَوَاءَ فَرَجَعَتِ الرُّوحُ فَاسْتَكَنَتْ فِي بَدَنِ صَاحِبِهَا
He-asws said: ‘As for what you asked about from the matter of the human being when he sleeps, where does his soul go, his soul is linked with the wind, and the wind is linked with the air up to the time what its owner moves for the waking up. When Allah-azwj Mighty and Majestic Permits for the return of that soul to its owner, that soul pulls the wind, and that wind pulls the air, so the soul returns. So, it settles in the body of its owner.
فَإِنْ لَمْ يَأْذَنِ اللَّهُ عَزَّ وَ جَلَّ بِرَدِّ تِلْكَ الرُّوحِ عَلَى صَاحِبِهَا جَذَبَ الْهَوَاءُ الرِّيحَ فَجَذَبَتِ الرِّيحُ الرُّوحَ فَلَمْ تُرَدَّ عَلَى صَاحِبِهَا إِلَى وَقْتِ مَا يُبْعَثُ
If Allah-azwj Mighty and Majestic does not Permit with the return of that soul to his owner, the air pulls the wind, and the wind pulls the soul, so it does not return to its owner up to the time when he would be Resurrected.
وَ أَمَّا مَا ذَكَرْتَ مِنْ أَمْرِ الذُّكْرِ وَ النِّسْيَانِ فَإِنَّ قَلْبَ الرَّجُلِ فِي حُقٍّ وَ عَلَى الْحُقِّ طَبَقٌ فَإِنْ صَلَّى الرَّجُلُ عِنْدَ ذَلِكَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلَاةً تَامَّةً انْكَشَفَ ذَلِكَ الطَّبَقُ عَنْ ذَلِكَ الْحُقِّ فَأَضَاءَ الْقَلْبُ وَ ذَكَرَ الرَّجُلُ مَا كَانَ نَسِيَ وَ إِنْ هُوَ لَمْ يُصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ- أَوْ نَقَصَ مِنَ الصَّلَاةِ عَلَيْهِمْ انْطَبَقَ ذَلِكَ الطَّبَقُ عَلَى ذَلِكَ الْحُقِّ فَأَظْلَمَ الْقَلْبُ وَ نَسِيَ الرَّجُلُ مَا كَانَ ذَكَرَهُ
And as for what you mentioned of the matter of the remembering and the forgetting, the heart of the man is in a cavity, and there is a covering upon the cavity. If the man were to send Salawaat upon Muhammad-saww during that with a complete Salawaat, that covering is uncovered from that cavity, so the heart is illuminated, and the man remembers whatever he had forgotten, but if he does not send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww or is deficient from the Salawaat upon them-asws, that covering covers upon that cavity, so the heart is darkened and he forgets what he had remembered.
وَ أَمَّا مَا ذَكَرْتَ مِنْ أَمْرِ الْمَوْلُودِ الَّذِي يُشْبِهُ أَعْمَامَهُ وَ أَخْوَالَهُ فَإِنَّ الرَّجُلَ إِذَا أَتَى أَهْلَهُ فَجَامَعَهَا بِقَلْبٍ سَاكِنٍ وَ عُرُوقٍ هَادِئَةٍ وَ بَدَنٍ غَيْرِ مُضْطَرِبٍ فَاسْتَكَنَتْ تِلْكَ النُّطْفَةُ فِي جَوْفِ الرَّحِمِ خَرَجَ الْوَلَدُ يُشْبِهُ أَبَاهُ وَ أُمَّهُ
And as for what you mentioned from the matter of the new-born who resembles his paternal uncles and his maternal uncles, so the man, when he goes to his wife and copulates with her with a tranquil heart, and calm veins, and a body not restless, that seed will settle in the inside of the woman. The child would emerge resembling his father, and his mother.
وَ إِنْ هُوَ أَتَاهَا بِقَلْبٍ غَيْرِ سَاكِنٍ وَ عُرُوقٍ غَيْرِ هَادِئَةٍ وَ بَدَنٍ مُضْطَرِبٍ اضْطَرَبَتِ النُّطْفَةُ فَوَقَعَتْ فِي حَالِ اضْطِرَابِهَا عَلَى بَعْضِ الْعُرُوقِ فَإِنْ وَقَعَتْ عَلَى عِرْقٍ مِنْ عُرُوقِ الْأَعْمَامِ أَشْبَهَ الْوَلَدُ أَعْمَامَهُ وَ إِنْ وَقَعَتْ عَلَى عِرْقٍ مِنْ عُرُوقِ الْأَخْوَالِ أَشْبَهَ الْوَلَدُ أَخْوَالَهُ
And if he were to go to her with a heart not tranquil, and veins not calm, and a restless body, the seed will be restless, and it would fall in the state of restlessness upon one of the veins. If it falls upon a vein from the veins of the paternal uncles, the child would resemble its paternal uncles, and if it falls upon a vein from the veins of the maternal uncles, the child would resemble its maternal uncles’.
فَقَالَ الرَّجُلُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ لَمْ أَزَلْ أَشْهَدُ بِذَلِكَ وَ أَشْهَدُ أَنَّكَ وَصِيُّ رَسُولِهِ وَ الْقَائِمُ بِحُجَّتِهِ وَ أَشَارَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَشْهَدُ أَنَّكَ وَصِيُّهُ وَ الْقَائِمُ بِحُجَّتِهِ أَشَارَ إِلَى الْحَسَنِ ع
The man said, ‘I testify that there is no god except Allah-azwj, and I will not cease to testify with it, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and I will not cease to testify with that, and I testify that you-asws are a successor-asws of His-azwj Rasool-saww, and the one standing with His-azwj Divine Authority’ – and he indicated to Amir Al-Momineen‑asws – ‘And I will not cease to testify with it that you-asws are his-asws successor-asws and the one to be standing with His-azwj Divine Authority’ – and he indicated to Al-Hassan‑asws –
وَ أَشْهَدُ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ وَصِيُّ أَبِيكَ وَ الْقَائِمُ بِحُجَّتِهِ بَعْدَكَ وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ الْقَائِمُ بِأَمْرِ الْحُسَيْنِ بَعْدَهُ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ الْحُسَيْنِ وَ أَشْهَدُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِيٍّ
‘And I testify that Al-Husayn-asws Bin Ali-asws is a successor-asws of your-asws father-asws, and the one to be standing with His-azwj Divine Authority after you-asws, and I testify upon Ali-asws Bin Al-Husayn-asws that he-asws is the one to be standing with the command of Al-Husayn-asws after him-asws, and I testify upon Muhammad-asws Bin Ali-asws that he-asws is the one to be standing with the command of Ali-asws Bin Al-Husayn-asws, and I testify upon Ja’far-asws Bin Muhammad‑asws that he-asws is the one to be standing with the command of Muhammad-asws Bin Ali-asws;
وَ أَشْهَدُ عَلَى مُوسَى بْنِ جَعْفَرٍ أَنَّهُ الْقَائِمُ بِأَمْرِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ مُوسَى بْنِ جَعْفَرٍ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُوسَى وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ أَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِيٍّ وَ أَشْهَدُ عَلَى الْحَسَنِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُحَمَّدٍ
And I testify upon Musa-asws Bin Ja’far-asws that he-asws is to stand with the command of Ja’far -asws Bin Muhammad-asws, and I testify upon Ali-asws Bin Musa-asws that he-asws is the to stand with the command of Musa-asws Bin Ja’far-asws, and I testify upon Muhammad-asws Bin Ali-asws that he-asws to stand with the command of Ali-asws Bin Musa-asws, and I testify upon Ali-asws Bin Muhammad-asws that he-asws is to stand with the command of Muhammad-asws Bin Ali-asws, and I testify upon Al-Hassan-asws Bin Ali-asws that he-asws is to stand with the command of Ali-asws Bin Muhammad-asws;
وَ أَشْهَدُ عَلَى رَجُلٍ مِنْ وُلْدِ الْحَسَنِ بْنِ عَلِيٍّ لَا يُسَمَّى وَ لَا يُكَنَّى حَتَّى يَظْهَرَ أَمْرُهُ فَيَمْلَؤُهَا عَدْلًا كَمَا مُلِئَتْ جَوْراً أَنَّهُ الْقَائِمُ بِأَمْرِ الْحَسَنِ بْنِ عَلِيٍّ وَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ قَامَ وَ مَضَى
And I testify upon a man-ajfj from the sons of Al-Hassan-asws Bin Ali-asws, neither named nor teknonymed until his-asws command appears, so he shall fill it (the earth) with justice just as it would have been filled with tyranny, he-ajfj is the one to stand with the command of Al-Hassan-asws Bin Ali-asws. And the greetings be upon you-asws, O Amir Al-Momineen-asws, and Mercy of Allah-azwj and His-azwj Blessings’. Then he stood up and went away.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا أَبَا مُحَمَّدٍ اتَّبِعْهُ فَانْظُرْ أَيْنَ يَقْصِدُ فَخَرَجَ الْحَسَنُ بْنُ عَلِيٍّ ع فِي أَثَرِهِ
Amir Al-Momineen-asws said: ‘O Abu Muhammad-asws! Follow him and look where he is heading’. Al-Hassan-asws Bin Ali-asws went out in his tracks.
قَالَ فَمَا كَانَ إِلَّا أَنْ وَضَعَ رِجْلَهُ خَارِجَ الْمَسْجِدِ فَمَا دَرَيْتُ أَيْنَ أَخَذَ مِنْ أَرْضِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘It was not except that he had placed his leg outside the Masjid, I-asws did not know where he had been taken from the earth of Allah-azwj Mighty and Majestic’.
فَرَجَعْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَعْلَمْتُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ أَ تَعْرِفُهُ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ أَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ فَقَالَ هُوَ الْخَضِرُ.
He-asws returned to Amir Al-Momineen-asws and let him-asws know. He-asws said: ‘O Abu Muhammad-asws! Did you-asws recognise him?’ I-asws said: ‘Allah-azwj and His-azwj Rasool-saww and Amir Al-Momineen-asws are more knowing’. He-asws said: ‘He-as was Al-Khizr-as’’.[9]
9- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ع يَوْماً وَ يَدُهُ عَلَى عَاتِقِ سَلْمَانَ مَعَهُ الْحَسَنُ ع حَتَّى دَخَلَ الْمَسْجِدَ فَلَمَّا جَلَسَ جَاءَ رَجُلٌ عَلَيْهِ بُرْدٌ حَسَنٌ فَسَلَّمَ وَ جَلَسَ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع
Tafseer Ali Bin Ibrahim – From his father, from Dawood Bin Al-Qasim Al-Ja’fari,
‘From Abu Ja’far-asws the 2nd having said: ‘One day Amir Al-Momineen-asws came and his-asws hand was upon a shoulder of Salman-ra (and) with him-asws was Al-Hassan-asws, until he-asws entered the Masjid. When he-asws sat down, a man came, having an excellent cloak upon him. He greeted and sat down in front of Amir Al-Momineen-asws.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسَائِلَ فَإِنْ أَنْتَ أَجَبْتَ مِنْهَا عَلِمْتُ أَنَّ الْقَوْمَ نَالُوا مِنْكَ وَ أَنْتَ أَحَقُّ بِهَذَا الْأَمْرِ مِنْ غَيْرِكَ وَ إِنْ لَمْ تُجِبْنِي عَنْهَا عَلِمْتُ أَنَّكَ وَ الْقَوْمَ شَرَعٌ سَوَاءٌ
He said, ‘O Amir Al-Momineen-asws! I want to ask you-asws about issues. If you-asws were to answer of these, I would know that the people have attained from you-asws and you are the most rightful with this command than others, and if you-asws do not answer me about these, I would know that you-asws and the people are of the same beginning’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع سَلِ ابْنِي هَذَا يَعْنِي الْحَسَنَ فَأَقْبَلَ الرَّجُلُ بِوَجْهِهِ عَلَى الْحَسَنِ ع فَقَالَ لَهُ يَا بُنَيَّ أَخْبِرْنِي عَنِ الرَّجُلِ إِذَا نَامَ أَيْنَ يَكُونُ رُوحُهُ وَ عَنِ الرَّجُلِ يَسْمَعُ الشَّيْءَ فَيَذْكُرُهُ دَهْراً ثُمَّ يَنْسَاهُ فِي وَقْتِ الْحَاجَةِ إِلَيْهِ كَيْفَ هَذَا وَ أَخْبِرْنِي عَنِ الرَّجُلِ يَلِدُ لَهُ الْأَوْلَادُ مِنْهُمْ مَنْ يُشْبِهُ أَبَاهُ وَ عُمُومَتَهُ وَ مِنْهُمْ مَنْ يُشْبِهُ أُمَّهُ وَ أَخْوَالَهُ فَكَيْفَ هَذَا
Amir Al-Momineen-asws said to him: ‘Ask this son-asws of mine-asws’ – meaning Al-Hassan-asws. The man turned his face towards Al-Hassan-asws. He said to him-asws, ‘O my son-asws! Inform me about the man when he sleeps, where does his soul happen to be, and about the man who hears the thing, so he remembers for a time, then he forgets it during a time of need to it, how is this so? And inform me about the man having children for him, from them is one who resembles his father and his paternal uncles, and from them is one who resembles his mother and his maternal uncles. How is this so?’
فَقَالَ لَهُ الْحَسَنُ ع نَعَمْ أَمَّا الرَّجُلُ إِذَا نَامَ فَإِنَّ رُوحَهُ يَخْرُجُ مِثْلَ شُعَاعِ الشَّمْسِ فَيَتَعَلَّقُ بِالرِّيحِ وَ الرِّيحُ بِالْهَوَاءِ فَإِذَا أَرَادَ اللَّهُ أَنْ تَرْجِعَ جَذَبَ الْهَوَاءُ الرِّيحَ وَ جَذَبَ الرِّيحُ الرُّوحَ فَرَجَعَتْ إِلَى الْبَدَنِ فَإِذَا أَرَادَ اللَّهُ أَنْ يَقْبِضَهَا جَذَبَ الْهَوَاءُ الرِّيحَ وَ جَذَبَ الرِّيحُ الرُّوحَ فَقَبَضَهَا
Al-Hassan-asws said to him: ‘Yes. As for the man when he sleeps, his soul exits like a ray of the sun. It links with the wind, and the wind with the air. When Allah-azwj Wants it to return, the air pulls the wind, and the wind pulls the soul, so it returns to the body. When Allah-azwj Wants to Capture it, the air pulls the wind, and the wind pulls the soul, so it is captured.
وَ أَمَّا الرَّجُلُ الَّذِي يَنْسَى الشَّيْءَ ثُمَّ يَذْكُرُهُ فَمَا مِنْ أَحَدٍ إِلَّا عَلَى رَأْسِ فُؤَادِهِ حُقَّةٌ مَفْتُوحَةُ الرَّأْسِ فَإِذَا سَمِعَ الشَّيْءَ وَقَعَ فِيهَا فَإِذَا أَرَادَ اللَّهُ أَنْ يَنْسَاهَا طَبَّقَ عَلَيْهَا وَ إِذَا أَرَادَ أَنْ يَذْكُرَهُ فَتَحَهَا وَ هَذَا دَلِيلُ الْإِلَهِيَّةِ
And as for the man who forgets the thing, then remembers it, so there is no one except upon the top of his heart there is a cavity, open at the top. When he hears the thing, it falls into it. When Allah-azwj Wants him to forget it, Places a covering upon it, and when He-azwj Wants him to remember, Opens it. And this is Divine evidence.
وَ أَمَّا الرَّجُلُ الَّذِي يَلِدُ لَهُ الْأَوْلَادُ فَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ فَإِنَّ الْوَلَدَ يُشْبِهُ أَبَاهُ وَ عُمُومَتَهُ وَ إِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ يُشْبِهُ أُمَّهُ وَ أَخْوَالَهُ
And as for the man for whom are the children. When water of the man precedes water of the woman, the child would resemble his father and his paternal uncles, and when water of the woman precedes water of the man, he would resemble his mother and his maternal uncle’.
فَالْتَفَتَ الرَّجُلُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ أَزَلْ أَقُولُهَا وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ لَمْ أَزَلْ أَقُولُهَا وَ أَشْهَدُ أَنَّكَ وَصِيُّ مُحَمَّدٍ وَ خَلِيفَتُهُ فِي أُمَّتِهِ وَ أَمِيرُ الْمُؤْمِنِينَ حَقّاً وَ أَنَّ الْحَسَنَ الْقَائِمُ بِأَمْرِكَ
The man turned to Amir Al-Momineen-asws. He said, ‘I testify that there is no god except Allah-azwj, and I will not cease to be saying it, and I testify that Muhammad-saww is Rasool-saww of Allah-azwj, and I will not cease to be saying it, and I testify that you-asws are a successor-asws of Muhammad-saww and his-saww caliph in his-saww community truly, and that Al-Hassan-asws is the one to standing with your-asws command;
وَ أَنَّ الْحُسَيْنَ الْقَائِمُ مِنْ بَعْدِهِ بِأَمْرِهِ وَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ الْقَائِمُ بِأَمْرِهِ مِنْ بَعْدِهِ وَ أَنَّ مُحَمَّدَ بْنَ عَلِيٍّ وَ جَعْفَرَ بْنَ مُحَمَّدٍ وَ مُوسَى بْنَ جَعْفَرٍ وَ عَلِيَّ بْنَ مُوسَى وَ مُحَمَّدَ بْنَ عَلِيٍّ وَ عَلِيَّ بْنَ مُحَمَّدٍ وَ الْحَسَنَ بْنَ عَلِيٍّ
And that Al-Husayn-asws is to stand from after him-asws with his-asws, and that Ali-asws Bin Al-Husayn-asws is to stand with him-asws command from after him-asws, and that Muhammad-asws Bin Ali-asws, and Ja’far-asws Bin Muhammad-asws, and Musa-asws Bin Ja’far-asws, and Ali-asws Bin Musa-asws, and Muhammad-asws Bin Ali-asws, and Ali-asws Bin Muhammad-asws, and Al-Hassan‑asws Bin Ali-asws;
وَ وَصِيَّ الْحَسَنِ بْنِ عَلِيٍّ الْقَائِمُ بِالْقِسْطِ الْمُنْتَظَرُ الَّذِي يَمْلَؤُهَا قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً
And successor-asws of Al-Hassan-asws Bin Ali-asws is to stand with the fairness, the awaited one who fill be filling it (earth) with justice just as it would have been filled with injustice and tyranny’.
ثُمَّ قَامَ وَ خَرَجَ مِنْ بَابِ الْمَسْجِدِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَسَنِ هَذَا أَخِي الْخَضِرُ.
Then he stood up and went out from the door of the Masjid. Amir Al-Momineen-asws said to Al-Hassan-asws: ‘This is my-asws brother-as Al Khizr-as’’.[10]
10- التَّوْحِيدُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ السَّكْرَانِيِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْجَوْهَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلْجِسْمِ سِتَّةَ أَحْوَالٍ الصِّحَّةَ وَ الْمَرَضَ وَ الْمَوْتَ وَ الْحَيَاةَ وَ النَّوْمَ وَ الْيَقَظَةَ وَ كَذَلِكَ الرُّوحُ فَحَيَاتُهَا عِلْمُهَا وَ مَوْتُهَا جَهْلُهَا وَ مَرَضُهَا شَكُّهَا وَ صِحَّتُهَا يَقِينُهَا وَ نَوْمُهَا غَفْلَتُهَا وَ يَقَظَتُهَا حِفْظُهَا.
(The book) ‘Al Tawheed’ – From Ahmad Bin Al-Hassan Al Qattan, from Al-Hassan Bin Ali Al Sakrany, from Muhammad Bin Zakariya Al Jowhary, from Ja’far Bin Muhammad Bin Umarah, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘For the (human) body there are six situations – the health, and the sickness, and the death, and the life, and the sleep, and the wakefulness, and like that is the soul. Its life is its knowledge, and its death is its ignorance, and its sickness is its doubt, and its health is its conviction, and its sleep is its heedlessness, and its wakefulness is it’s memorising’’.[11]
11 مُنْتَخَبُ الْبَصَائِرِ، عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَثَلُ رُوحِ الْمُؤْمِنِ وَ بَدَنِهِ كَجَوْهَرَةٍ فِي صُنْدُوقٍ إِذَا أُخْرِجَتِ الْجَوْهَرَةُ مِنْهُ طُرِحَ الصُّنْدُوقُ وَ لَمْ يُعْبَأْ بِهِ
(The book) ‘Muntakhab Al Basaair’ – From Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn, and Musa Bin Umar, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘An example of the soul of a Momin and his body is like a jewel in the box. When the jewel is taken out from it, the box is thrown away, and no attention is paid to it’.
وَ قَالَ إِنَّ الْأَرْوَاحَ لَا تُمَازِجُ الْبَدَنَ وَ لَا تُوَاكِلُهُ وَ إِنَّمَا هِيَ كِلَلٌ لِلْبَدَنِ مُحِيطَةٌ بِهِ.
And he-asws said: ‘The souls do not mingle with the body, nor do they enter it, and rather these are capsules for the body, surrounding it’’.[12]
12- الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، سَأَلَ أَبَا بَكْرٍ نَصْرَانِيَّانِ مَا الْفَرْقُ بَيْنَ الْحُبِّ وَ الْبُغْضِ وَ مَعْدِنُهُمَا وَاحِدٌ وَ مَا الْفَرْقُ بَيْنَ الرُّؤْيَا الصَّادِقَةِ وَ الرُّؤْيَا الْكَاذِبَةِ وَ مَعْدِنُهُمَا وَاحِدٌ
(The book) ‘Al Manaqib of Ibn Shehr Ashoub’ –
‘Two Christians asked Abu Bakr, ‘What is the difference between the love and the hatred, and both their sources is the one (heart)? And what is the difference between the true dream and the false dream, and both their source is the one (sleep)?’
فَأَشَارَ إِلَى عُمَرَ فَلَمَّا سَأَلَاهُ أَشَارَ إِلَى عَلِيٍّ فَلَمَّا سَأَلَاهُ عَنِ الْحُبِّ وَ الْبُغْضِ قَالَ إِنَّ اللَّهَ تَعَالَى خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَجْسَادِ بِأَلْفَيْ عَامٍ فَأَسْكَنَهَا الْهَوَاءَ فَمَهْمَا تَعَارَفَ هُنَاكَ ائْتَلَفَ هَاهُنَا وَ مَهْمَا تَنَاكَرَ هُنَاكَ اخْتَلَفَ هَاهُنَا
He indicated to Umar. When they asked him, he indicated to Ali-asws. When they asked him‑asws about the love and the hatred, he-asws said: ‘Allah-azwj the Exalted Created the souls before the bodies by two thousand years. He-azwj settled these in the air. From these who were familiar (to others), the incline over here, and from these who denied (others) differ over here’.
ثُمَّ سَأَلَاهُ عَنِ الْحِفْظِ وَ النِّسْيَانِ فَقَالَ إِنَّ اللَّهَ تَعَالَى خَلَقَ ابْنَ آدَمَ وَ جَعَلَ لِقَلْبِهِ غَاشِيَةً فَمَهْمَا مَرَّ بِالْقَلْبِ وَ الْغَاشِيَةُ مُنْفَتِحَةٌ حَفِظَ وَ أَحْصَى وَ مَهْمَا مَرَّ بِالْقَلْبِ وَ الْغَاشِيَةُ مُنْطَبِقَةٌ لَمْ يَحْفَظْ وَ لَمْ يُحْصِ
Then they asked him-asws about the memorising and the forgetting. He-asws said: ‘Allah-azwj the Exalted Created the son of Adam-as and Made a covering for his heart. So whatever passes by the heart and the covering is open, he memorises and counts, and whatever passes by the heart and the covering is layered (closed), he does not memorise and does not count’.
ثُمَّ سَأَلَاهُ عَنِ الرُّؤْيَا الصَّادِقَةِ وَ الرُّؤْيَا الْكَاذِبَةِ فَقَالَ ع إِنَّ اللَّهَ تَعَالَى خَلَقَ الرُّوحَ وَ جَعَلَ لَهَا سُلْطَاناً فَسُلْطَانُهَا النَّفْسُ فَإِذَا نَامَ الْعَبْدُ خَرَجَ الرُّوحُ وَ بَقِيَ سُلْطَانُهُ فَيَمُرُّ بِهِ جِيلٌ مِنَ الْمَلَائِكَةِ وَ جِيلٌ مِنَ الْجِنِّ فَمَهْمَا كَانَ مِنَ الرُّؤْيَا الصَّادِقَةِ فَمِنَ الْمَلَائِكَةِ وَ مَهْمَا كَانَ مِنَ الرُّؤْيَا الْكَاذِبَةِ فَمِنَ الْجِنِّ
Then they asked him-asws about the true dream and the false dream. He-asws said: ‘Allah-azwj the Exalted Created the soul and Made an authority to be for it. It’s authority is the self. When the servant sleeps, the soul exits and it’s authority (self) remains. It passes by a group of Angels and a group of Jinn. Whatever was from the true dream, it is from the Angels, and whatever was from the false dream, it is from the Jinn’.
فَأَسْلَمَا عَلَى يَدَيْهِ وَ قُتِلَا مَعَهُ يَوْمَ صِفِّينَ.
They both became Muslims upon his-asws hands, and they were killed alongside him-asws on the day of Siffeen’’.[13]
13 الْعَيَّاشِيُّ، عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْقَوْلِ اللَّهِ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ.
Al Ayyashi, from Zurara who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: And they are asking you about the soul. Say: ‘The soul is from a Command of my Lord, [17:85]. He-asws said: ‘A creature from the creatures of Allah-azwj. He Increases in the creation whatever He so Desires to. [35:1]’’.[14]
14- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْقَوْلِهِ وَ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ الَّتِي فِي الدَّوَابِّ وَ النَّاسِ قُلْتُ وَ مَا هِيَ قَالَ هِيَ مِنَ الْمَلَكُوتِ مِنَ الْقُدْرَةِ.
Al Ayyashi – From Abu Baseer,
‘From one of the two (5th or the 6th Imam-asws), he (the narrator) said, ‘I asked him-asws about His-azwj Words: And they are asking you about the soul. Say: ‘The soul is from a Command of my Lord, [17:85]. He-asws said: ‘(The soul is) which is in the animals and the people’. I said, ‘And what is it?’ He-asws said: ‘It is from the (heavenly) kingdoms, from the Power’’.[15]
15- وَ عَنْ أَسْبَاطِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ هُوَ مَعَ الْأَئِمَّةِ يُفَقِّهُهُمْ وَ هُوَ مِنَ الْمَلَكُوتِ.
And from Asbaar Bin Salim,
‘From Abu Abdullah-asws having said: ‘(The Holy Spirit is) a creature mightier than Jibraeel-as, and Mikaeel-as, and it is with the Imams-asws, causing them-asws to understand, and it is from the (heavenly) kingdoms’’.[16]
16- الْمَنَاقِبُ، يُونُسُ فِي حَدِيثِهِ قَالَ: سَأَلَ ابْنُ أَبِي الْعَوْجَاءِ أَبَا عَبْدِ اللَّهِ ع لِمَ يَمِيلُ الْقَلْبُ إِلَى الْخُضْرَةِ أَكْثَرَ مِمَّا يَمِيلُ إِلَى غَيْرِهَا
(The book) ‘Al Manaqib’ – Yunus in his Hadeeth, said,
‘Ibn Abu Al-Awja asked Abu Abdullah-asws, ‘Why does the heart inclines towards the greenery more than what it inclines to something else?’
قَالَ مِنْ قِبَلِ أَنَّ اللَّهَ تَعَالَى خَلَقَ الْقَلْبَ أَخْضَرَ وَ مِنْ شَأْنِ الشَّيْءِ أَنْ يَمِيلَ إِلَى شَكْلِهِ.
He-asws said: ‘From the direction that Allah-azwj Created the heart as green and it is a glory of the thing that it inclines to (like) it’s appearance’’.[17]
17- جَامِعُ الْأَخْبَارِ، سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ع الرَّجُلُ نَائِمٌ هُنَا وَ الْمَرْأَةُ النَّائِمَةُ يَرَيَانِ أَنَّهُمَا بِمَكَّةَ أَوْ بِمِصْرٍ مِنَ الْأَمْصَارِ أَرْوَاحُهُمَا خَارِجٌ مِنْ أَبْدَانِهِمَا
(The book) ‘Jamie Al-Akhbaar’ – Abu Baseer asked Abu Abdullah-asws, ‘The man and the woman sleep over here. They both see that they are in Makkah or in Egypt from the cities. Are their souls outside from their bodies?’
قَالَ لَا يَا أَبَا بَصِيرٍ فَإِنَّ الرُّوحَ إِذَا فَارَقَتِ الْبَدَنَ لَمْ تَعُدْ إِلَيْهِ غَيْرَ أَنَّهَا بِمَنْزِلَةِ عَيْنِ الشَّمْسِ هِيَ مُرَكَّبَةٌ فِي السَّمَاءِ فِي كَبِدِهَا وَ شُعَاعُهَا فِي الدُّنْيَا.
He-asws said: ‘No, O Abu Baseer, for the soul, when it separates from the body, does not return to it, apart from that it is at the status of the eye of the sun, it is an object in the sky, in its centre, and its rays are in the world’’.[18]
18- عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعِبَادَ إِذَا نَامُوا خَرَجَتْ أَرْوَاحُهُمْ إِلَى السَّمَاءِ الدُّنْيَا فَمَا رَأَتِ الرُّوحُ فِي السَّمَاءِ الدُّنْيَا فَهُوَ الْحَقُّ وَ مَا رَأَتْ فِي الْهَوَاءِ فَهُوَ الْأَضْغَاثُ.
And from Abu Ja’far-asws having said: ‘The servants, when they sleep, their souls exit to the sky of the world. Whatever the soul sees in the sky of the world, it is the truth, and whatever it sees in the air, it is the confusion’’.[19]
19 رُوِيَ عَنْ أَبِي الْحَسَنِ ع يَقُولُ إِنَّ الْمَرْءَ إِذَا نَامَ فَإِنَّ رُوحَ الْحَيَوَانِ بَاقِيَةٌ فِي الْبَدَنِ وَ الَّذِي يَخْرُجُ مِنْهُ رُوحُ الْعَقْلِ
It is reported from Abu Al-Hassan-asws saying: ‘The person when he sleeps, the animal soul remains in the body, and that which exits from him is the soul of the intellect’.
فَقَالَ عَبْدُ الْغَفَّارِ الْأَسْلَمِيُّ يَقُولُ اللَّهُ عَزَّ وَ جَلَ اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها إِلَى قَوْلِهِ إِلى أَجَلٍ مُسَمًّى أَ فَلَيْسَ تُرَى الْأَرْوَاحُ كُلُّهَا تَصِيرُ إِلَيْهِ عِنْدَ مَنَامِهَا فَيُمْسِكُ مَا يَشَاءُ وَ يُرْسِلُ مَا يَشَاءُ
Abdul Gaffar Al-Aslamy said, ‘Allah-azwj Mighty and Majestic Says: Allah Expires the selves when they die, – up to His-azwj Words: to a specified term. [39:42]. Don’t you-asws see the souls, all of them going to Him-azwj during their sleep, so He-azwj Withholds whatever He-azwj so Desires and Sends (back) whatever He-azwj so Desires?’
فَقَالَ لَهُ أَبُو الْحَسَنِ ع إِنَّمَا يَصِيرُ إِلَيْهِ أَرْوَاحُ الْعُقُولِ فَأَمَّا أَرْوَاحُ الْحَيَاةِ فَإِنَّهَا فِي الْأَبْدَانِ لَا يَخْرُجُ إِلَّا بِالْمَوْتِ وَ لَكِنَّهُ إِذَا قَضَى عَلَى نَفْسٍ الْمَوْتَ قَبَضَ الرُّوحَ الَّذِي فِيهِ الْعَقْلُ وَ لَوْ كَانَتْ رُوحُ الْحَيَاةِ خَارِجَةً لَكَانَ بَدَناً مُلْقًى لَا يَتَحَرَّكُ
Abu Al-Hassan-asws said: ‘But rather the souls of the intellects go to Him-azwj. As for the souls of life, these are in the bodies, not exiting except at the death, but when the dead is Decreed upon a self, the soul in which is the intellect is Captured, and if the soul of life was outside, the body would be waste material, not moving.
وَ لَقَدْ ضَرَبَ اللَّهُ لِهَذَا مَثَلًا فِي كِتَابِهِ فِي أَصْحَابِ الْكَهْفِ حَيْثُ قَالَ وَ نُقَلِّبُهُمْ ذاتَ الْيَمِينِ وَ ذاتَ الشِّمالِ أَ فَلَا تَرَى أَنَّ أَرْوَاحَهُمْ فِيهِمْ بِالْحَرَكَاتِ.
And Allah-azwj has Struck an example in His-azwj regarding companions of the cave whereby He-azwj Said: and We Turn them to the right and to the left, [18:18]. Don’t you see that their souls are in them with the movements?’’[20]
20- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي نَهْشَلٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ خَلَقَنَا مِنْ أَعْلَى عِلِّيِّينَ وَ خَلَقَ قُلُوبَ شِيعَتِنَا مِمَّا خَلَقَنَا مِنْهُ وَ خَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوِي إِلَيْنَا لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقْنَا مِنْهُ
(The book) – From the number, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Abu Nahshal, from Muhammad Bin Ismail, from Abu Hamza Al Sumali who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj has Created us-asws from the upper Illiyeen and Created hearts of our-asws Shias from it and Created their bodies from below that. Thus, their hearts yearn to us-asws because these are Created from what we-asws have been Created’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ
Then he-asws recited this Verse: Never! Surely the Book of the righteous would be in Illiyeen [83:18] And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20] The ones of Proximity would witness it [83:21].
وَ خَلَقَ عَدُوَّنَا مِنْ سِجِّينٍ وَ خَلَقَ قُلُوبَ شِيعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ وَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوِي إِلَيْهِمْ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ
‘And He-azwj Created our-asws enemies from Sijjeen and Created hearts of their loyalists from what they had been Created, and their bodies from below that. Thus their hearts yearn to them because these have been Created from what they have been Created’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ وَ ما أَدْراكَ ما سِجِّينٌ كِتابٌ مَرْقُومٌ.
Then he-asws recited: Never! Surely the book of the immoral is in Sijjeen [83:7] And what will make you realise what Sijjeen is? [83:8] A numbered book [83:9]’’.[21]
21- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَنَا مِنْ عِلِّيِّينَ وَ خَلَقَ أَرْوَاحَنَا مِنْ فَوْقِ ذَلِكَ وَ خَلَقَ أَرْوَاحَ شِيعَتِنَا مِنْ عِلِّيِّينَ وَ خَلَقَ أَجْسَادَهُمْ مِنْ دُونِ ذَلِكَ فَمِنْ أَجْلِ ذَلِكَ الْقَرَابَةُ بَيْنَنَا وَ بَيْنَهُمْ وَ قُلُوبُهُمْ تَحِنُّ إِلَيْنَا.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from one of our companions,
From Abu Abdullah-asws having said: ‘Allah-azwj Created us-asws from Illiyeen and Created our‑asws souls from above that and Created souls of our-asws Shias from Illiyeen and Created their bodies from below that. Thus, from that reason, there is the relationship between us-asws and them, and their hearts are yearning to us-asws’’.[22]
22- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ عِمْرَانَ بْنِ إِسْحَاقَ الزَّعْفَرَانِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ خَلَقَنَا مِنْ نُورِ عَظَمَتِهِ ثُمَّ صَوَّرَ خَلْقَنَا مِنْ طِينَةٍ مَخْزُونَةٍ مَكْنُونَةٍ فَأَسْكَنَ ذَلِكَ النُّورَ فِيهِ فَكُنَّا نَحْنُ خَلْقاً وَ بَشَراً نُورَانِيِّينَ لَمْ يُجْعَلْ لِأَحَدٍ فِي مِثْلِ الَّذِي خُلِقْنَا نَصِيبٌ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Muhammad Bin Al-Hassan, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Shueyb, from Imran Bin Is’haq Al Zafrany, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj Created us‑asws from the Noor (Light) of His-azwj Magnificence, then Fashioned our-asws creation from treasured clay, hidden. He-azwj Settled that Noor into it. Thus we-asws became created beings and luminous humans. He-azwj did not Make a share for anyone in the likes of which He-azwj Created us-asws (from).
وَ خَلَقَ أَرْوَاحَ شِيعَتِنَا مِنْ طِينَتِنَا وَ أَبْدَانَهُمْ مِنْ طِينَةٍ مَخْزُونَةٍ مَكْنُونَةٍ أَسْفَلَ مِنْ ذَلِكَ الطِّينَةِ وَ لَمْ يَجْعَلِ اللَّهُ لِأَحَدٍ فِي مِثْلِ الَّذِي خَلَقَهُمْ مِنْهُ نَصِيباً إِلَّا لِلْأَنْبِيَاءِ
And He-azwj Created souls of our-asws Shias from our-asws clay, and their bodies from treasured clay, hidden, (from) lower than that clay, and Allah-azwj did not make a share for anyone in the likes of which He-azwj Created them from, except for the Prophets-as.
فَلِذَلِكَ صِرْنَا نَحْنُ وَ هُمُ النَّاسَ وَ سَائِرُ النَّاسِ هَمَجٌ لِلنَّارِ وَ إِلَى النَّارِ.
For that, we-asws and they became the people, and rest of the people are riffraff, for the Fire and to the Fire’’.[23]
23- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ حَسَّانَ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَلَمَةَ بْنِ خَطَّابٍ وَ غَيْرِهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ عَلِيِّ بْنِ رِئَابٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ لِلَّهِ نَهَراً دُونَ عَرْشِهِ وَ دُونَ النَّهَرِ الَّذِي دُونَ عَرْشِهِ نُورٌ نَوَّرَهُ وَ إِنَّ فِي حَافَتَيِ النَّهَرِ رُوحَيْنِ مَخْلُوقَيْنِ رُوحُ الْقُدُسِ وَ رُوحٌ مِنْ أَمْرِهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Ali Bin Hassan, and Muhammad Bin Yahya, from Salama Bin Khattab, and someone else from Ali Bin Hassan, from Ali Bin Atiya, from Ali Bin Ri’ab,
‘Raising it to Amir Al-Momineen-asws having said: ‘There is a river for Allah-azwj below His-azwj Throne, and below the river which is below His-azwj Throne, there is a radiating light, and in the banks of the river there are two created souls, the Holy Spirit, and a soul from His-azwj Command.
وَ إِنَّ لِلَّهِ عَشْرَ طِينَاتٍ خَمْسَةً مِنَ الْجَنَّةِ وَ خَمْسَةً مِنَ الْأَرْضِ
And for Allah-azwj there are five clays from the Paradise and five from the earth’.
فَفَسَّرَ الْجِنَانَ وَ فَسَّرَ الْأَرْضَ ثُمَّ قَالَ مَا مِنْ نَبِيٍّ وَ لَا مَلَكٍ مِنْ بَعْدِهِ جَبَلَهُ إِلَّا نَفَخَ فِيهِ مِنْ إِحْدَى الرُّوحَيْنِ وَ جَعَلَ النَّبِيَّ مِنْ إِحْدَى الطِّينَتَيْنِ
He-asws explained the Gardens and explained the earth, then said: ‘There is none from a Prophet-as, nor an Angel, a ‘Jabl’ from after it, except He-azwj Blows into him from one of the two souls, and He-azwj Made the Prophet-saww to be from one of the two clays’.
قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ع مَا الْجَبْلُ فَقَالَ الْخَلْقُ غَيْرُنَا أَهْلَ الْبَيْتِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَنَا مِنَ الْعَشْرِ طِينَاتٍ وَ نَفَخَ فِينَا مِنَ الرُّوحَيْنِ جَمِيعاً فَأَطْيَبَ بِهَا طِيباً.
I said to Abu Al-Hassan-asws the 1st, ‘What is ‘Al Jabl’?’ He-asws said: ‘Created being other than us-asws, People-asws of the Household, for Allah-azwj Mighty and Majestic Created us from ten clays and Blew into us-asws both the two souls, so it was fragranced by it with a fragrance’’.[24]
وَ رَوَى غَيْرُهُ عَنْ أَبِي الصَّامِتِ قَالَ: طِينُ الْجِنَانِ جَنَّةُ عَدْنٍ وَ جَنَّةُ الْمَأْوَى وَ النَّعِيمُ وَ الْفِرْدَوْسُ وَ الْخُلْدُ وَ طِينُ الْأَرْضِ مَكَّةُ وَ الْمَدِينَةُ وَ الْكُوفَةُ وَ بَيْتُ الْمَقْدِسِ وَ الْحَيْرُ.
And it is reported by someone else from Abu Al Samir who said,
‘The (five) clays of the Gardens are the garden of Eden, and the garden of Al-Mawa, and Al-Naeem, and Al-Firdows, and Al-Khuld; and (the five) clays of the earth are Makkah, and Al-Medina, and Al-Kufa, and Bayt Al-Maqdis, and Al-Heyr’’.[25]
24- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ هَلْ يُكْرَهُ الْمُؤْمِنُ عَلَى قَبْضِ رُوحِهِ
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from Sadeyr Al Sayrafi who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! Does the Momin dislike the capture of his soul?’
قَالَ لَا وَ اللَّهِ إِنَّهُ إِذَا أَتَاهُ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ جَزِعَ عِنْدَ ذَلِكَ فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ يَا وَلِيَّ اللَّهِ لَا تَجْزَعْ فَوَ الَّذِي بَعَثَ مُحَمَّداً لَأَنَا أَبَرُّ بِكَ وَ أَشْفَقُ عَلَيْكَ مِنْ وَالِدٍ رَحِيمٍ لَوْ حَضَرَكَ افْتَحْ عَيْنَيْكَ فَانْظُرْ
He-asws said: ‘No, by Allah-azwj! When the Angel of death comes to him to capture his soul, he panics during that. The Angel of death says to him: ‘O friend of Allah-azwj! Do not panic, for by the One-azwj Who Sent Muhammad-saww, I-as shall be kinder with you and more compassionate upon you than a merciful father if he had been present with you. Open your eyes and look!’’
قَالَ يَتَمَثَّلُ لَهُ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمْ ع
He-asws said: ‘There are resembled to him, Rasool-Allah-saww, and Amir Al-Momineen-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, and the Imams-asws from their-asws offspring.
فَيُقَالُ لَهُ هَذَا رَسُولُ اللَّهِ وَ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ ع رُفَقَاؤُكَ
He-as says to him: ‘This is Rasool-Allah-saww, and Amir Al-Momineen-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws and the Imams-asws, your friends’’.
قَالَ فَيَفْتَحُ عَيْنَيْهِ فَيَنْظُرُ فَيُنَادِي رُوحَهُ مُنَادٍ مِنْ قِبَلِ رَبِّ الْعِزَّةِ فَيَقُولُ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ إِلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ ارْجِعِي إِلى رَبِّكِ راضِيَةً بِالْوَلَايَةِ مَرْضِيَّةً بِالثَّوَابِ فَادْخُلِي فِي عِبادِي يَعْنِي مُحَمَّداً وَ أَهْلَ بَيْتِهِ وَ ادْخُلِي جَنَّتِي
He-asws said: ‘So he opens his eyes and looks. His soul gets called out at by a caller from the direction of the Lord-azwj of Might. He says, ‘O you the contented soul! [89:27], to Muhammad-saww and People-asws of his-saww Household – Return to your Lord, being well-pleased, – with the Wilayah – He being Well-Pleased [89:28], with the Rewarding – So enter (to be) among My servants [89:29] – meaning Muhammad-saww and People-asws of his-saww Household – And enter into My Garden [89:30]’.
فَمَا شَيْءٌ أَحَبَّ إِلَيْهِ مِنِ اسْتِلَالِ رُوحِهِ وَ اللُّحُوقِ بِالْمُنَادِي.
So there is nothing more beloved to him than extraction of his soul and joining up with the caller’’.[26]
25 الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ خَالِدِ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا حِيلَ بَيْنَهُ وَ بَيْنَ الْكَلَامِ أَتَاهُ رَسُولُ اللَّهِ ص وَ مَنْ شَاءَ اللَّهُ فَجَلَسَ رَسُولُ اللَّهِ عَنْ يَمِينِهِ وَ الْآخَرُ عَنْ يَسَارِهِ فَيَقُولُ رَسُولُ اللَّهِ أَمَّا مَا كُنْتَ تَرْجُو فَهُوَ ذَا أَمَامَكَ وَ أَمَّا مَا كُنْتَ تَخَافُ فَقَدْ أَمِنْتَ مِنْهُ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Khalid Bin Ammar, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘When there is a barrier between him and the talking, Rasool-Allah-saww and the ones Allah-azwj so Desires come to him. Rasool-Allah-saww sits on his right, and the other on his left. Rasool-Allah-saww says: ‘As for what you used to wish for, so there it is, in front of you! And as for what you used to fear, so you are secured from it’.
ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَقُولُ هَذَا مَنْزِلُكَ مِنَ الْجَنَّةِ فَإِنْ شِئْتَ رَدَدْنَاكَ إِلَى الدُّنْيَا وَ لَكَ فِيهَا ذَهَبٌ وَ فِضَّةٌ فَيَقُولُ لَا حَاجَةَ لِي فِي الدُّنْيَا
Then a door to the Paradise is opened for him. He-saww says: ‘This is your house from the Paradise. If you like, we-saww can return you to the world, and for you in it would be gold and silver’. He says, ‘There is no need for me regarding the world’.
وَ سَاقَ إِلَى قَوْلِهِ فَإِذَا خَرَجَتِ النَّفْسُ مِنَ الْجَسَدِ فَيُعْرَضُ عَلَيْهَا كَمَا عُرِضَ عَلَيْهِ وَ هِيَ فِي الْجَسَدِ فَيَخْتَارُ الْآخِرَةَ
And he-asws continued up to his-asws words: ‘When the self exits from the body, it is presented to it just as it had been presented to it while it was in the body, so he chooses the Hereafter.
فَيُغَسِّلُهُ فِيمَنْ يُغَسِّلُهُ وَ يُقَلِّبُهُ فِيمَنْ يُقَلِّبُهُ فَإِذَا أُدْرِجَ فِي أَكْفَانِهِ وَ وُضِعَ عَلَى سَرِيرِهِ خَرَجَتْ رُوحُهُ تَمْشِي بَيْنَ أَيْدِي الْقَوْمِ قُدُماً وَ تَلْقَاهُ أَرْوَاحُ الْمُؤْمِنِينَ يُسَلِّمُونَ عَلَيْهِ وَ يُبَشِّرُونَهُ بِمَا أَعَدَّ اللَّهُ لَهُ جَلَّ ثَنَاؤُهُ مِنَ النَّعِيمِ
He is washed among the ones who wash him, and he is turned among the ones who turn him. When he is enclosed in his shroud and placed upon his bier, his soul goes out walking in front of the people, in front, and the souls of the Momineen meet him and greet unto him and give him the glad tidings with what Allah-azwj, Majestic is His-azwj Praise, has Prepared for him from the bounties.
فَإِذَا وُضِعَ فِي قَبْرِهِ رُدَّ إِلَيْهِ الرُّوحُ إِلَى وَرِكَيْهِ ثُمَّ يُسْأَلُ عَمَّا يَعْلَمُ فَإِذَا جَاءَ بِمَا يَعْلَمُ فُتِحَ لَهُ ذَلِكَ الْبَابُ الَّذِي أَرَاهُ رَسُولُ اللَّهِ ص فَيَدْخُلُ عَلَيْهِ مِنْ نُورِهَا وَ بَرْدِهَا وَ طِيبِ رِيحِهَا الْحَدِيثَ.
When he is placed in his grace, the soul return to him, to his coccyx, then he would be questioned about what he knows. When he comes with (answers) he knows that door which Rasool-Allah-saww had showed him, is opened for him. There enters to him from its lights and it’s coolness, and fragrance of it’s aromas’ – the Hadeeth’’.[27]
26- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ آيَةَ الْمُؤْمِنِ إِذَا حَضَرَهُ الْمَوْتُ بِبَيَاضِ وَجْهِهِ أَشَدَّ مِنْ بَيَاضِ لَوْنِهِ وَ يَرْشَحُ جَبِينُهُ وَ يَسِيلُ مِنْ عَيْنَيْهِ كَهَيْئَةِ الدُّمُوعِ فَيَكُونُ ذَلِكَ خُرُوجَ نَفْسِهِ
And from him, from the number, from Sahl Bin Ziyad, from Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘A sign of the Momin is that then the death presents him, his face brightens more intensely than the brightness of complexion of his face, and his forehead sweats, and it flows from his eyes as if it is the tears, so that would be the exit of his soul.
وَ إِنَّ الْكَافِرَ تَخْرُجُ نَفْسُهُ سَيْلًا مِنْ شِدْقِهِ كَزَبَدِ الْبَعِيرِ أَوْ كَمَا تَخْرُجُ نَفْسُ الْبَعِيرِ.
And the Kafir, his self-exits and there flows from his mouth like foam of the camel, or just as the self of the camel exits’’.[28]
27- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِنَّ مَلَكَ الْمَوْتِ إِذَا نَزَلَ لِقَبْضِ رُوحِ الْكَافِرِ نَزَلَ وَ مَعَهُ سَفُّودٌ مِنْ نَارٍ فَيَنْزِعُ رُوحَهُ فَيَصِيحُ جَهَنَّمُ الْحَدِيثَ.
And from him, from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! When the Angel of death descends to capture the soul of a Kafir, he-as descends and with him-as is a hook of fire. He-as snatches his soul (such that) Hell screams’ – the Hadeeth’’.[29]
28- الْفَقِيهُ، قَالَ قَالَ الصَّادِقُ ع إِذَا قُبِضَتِ الرُّوحُ فَهِيَ مُظِلَّةٌ فَوْقَ الْجَسَدِ رُوحُ الْمُؤْمِنِ وَ غَيْرُهُ يَنْظُرُ إِلَى كُلِّ شَيْءٍ يُصْنَعُ بِهِ فَإِذَا كُفِّنَ وَ وُضِعَ عَلَى السَّرِيرِ وَ حُمِلَ عَلَى أَعْنَاقِ الرِّجَالِ عَادَتِ الرُّوحُ إِلَيْهِ فَدَخَلَتْ فِيهِ
(The book) ‘Al Faqeeh’ – He said,
‘Al-Sadiq-asws said: ‘When the soul is captured, it shades above the body, soul of the Momin, and others are looking at everything being done with it. When he is enshrouded and placed upon his bier and carried upon necks of the men, the soul returns to him and enters into him.
فَيُمَدُّ لَهُ فِي بَصَرِهِ فَيَنْظُرُ إِلَى مَوْضِعِهِ مِنَ الْجَنَّةِ أَوْ مِنَ النَّارِ فَيُنَادِي بِأَعْلَى صَوْتِهِ إِنْ كَانَ مِنْ أَهْلِ الْجَنَّةِ عَجِّلُونِي عَجِّلُونِي وَ إِنْ كَانَ مِنْ أَهْلِ النَّارِ رُدُّونِي رُدُّونِي وَ هُوَ يَعْلَمُ كُلَّ شَيْءٍ يُصْنَعُ بِهِ وَ يَسْمَعُ الْكَلَامَ.
There is an extension for him in his sight, so he looks at his place from the Paradise, or from the Fire. He calls out at the top of his voice, if he was from the people of Paradise, ‘Hasten me! Hasten me!’ And if he was from the people of the Fire, ‘Return me! Return me’ – and he know all things being done with him and hears the talk’’.[30]
29- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَرْوُونَ أَنَّ أَرْوَاحَ الْمُؤْمِنِينَ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ حَوْلَ الْعَرْشِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Abu Wallad Al Hannat,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! They are reporting that the souls of the Momineen are in the beaks of green birds around the Throne’.
فَقَالَ لَا الْمُؤْمِنُ أَكْرَمُ عَلَى اللَّهِ مِنْ أَنْ يُجْعَلَ رُوحُهُ فِي حَوْصَلَةِ طَيْرٍ لَكِنْ فِي أَبْدَانٍ كَأَبْدَانِهِمْ.
He-asws said: ‘No! The Momin is more honourable unto Allah-azwj than for Him-azwj to Make his soul to be in the beak of a bird, but these would be in bodies like their bodies’’.[31]
30- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَإِذَا قَبَضَهُ اللَّهُ عَزَّ وَ جَلَّ صَيَّرَ تِلْكَ الرُّوحَ فِي قَالَبٍ كَقَالَبِهِ فِي الدُّنْيَا فَيَأْكُلُونَ وَ يَشْرَبُونَ فَإِذَا قَدِمَ عَلَيْهِمُ الْقَادِمُ عَرَفُوهُ بِتِلْكَ الصُّورَةِ الَّتِي كَانَتْ فِي الدُّنْيَا.
And from him, by his chain from Yunus Bin Zabyan,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Mighty and Majestic Captures it, that soul comes to be in a mould like his mould (used to be) in the world. So they would be eating and drinking. When the one coming (after death) arrives to them, they recognise him with that face which used to be in the world’’.[32]
31- وَ مِنْهُ، بِسَنَدٍ مُوَثَّقٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَتَحَدَّثُ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَنَّهَا فِي حَوَاصِلِ طُيُورٍ خُضْرٍ تَرْعَى فِي الْجَنَّةِ وَ تَأْوِي إِلَى قَنَادِيلَ تَحْتَ الْعَرْشِ فَقَالَ لَا إِذاً مَا هِيَ فِي حَوَاصِلِ طَيْرٍ
And from him, by a trusted chain from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘We are narrating about souls of the Momineen that these are in beaks of the green birds, being taken care of in the Paradise and are sheltering to the lamps beneath the Throne’. He-asws said: ‘No, they are not in the beaks of the birds!’
قُلْتُ فَأَيْنَ هِيَ قَالَ فِي رَوْضَةٍ كَهَيْئَةِ الْأَجْسَادِ فِي الْجَنَّةِ.
I said, ‘So where are these?’ He-asws said: ‘In a garden as if they are like the bodies in the Paradise’’.[33]
32- وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي بَصِيرٍ عَنْهُ ع قَالَ: إِنَّ الْأَرْوَاحَ فِي صِفَةِ الْأَجْسَادِ فِي شَجَرٍ فِي الْجَنَّةِ تَعَارَفُ وَ تَسَاءَلُ.
And in another report from Abu Baseer,
‘From him-asws having said: ‘The souls are in the description of the bodies in a tree in the Paradise, getting acquainted and asking each other’’.[34]
33- وَ مِنْهُ، بِسَنَدٍ صَحِيحٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِلَّهِ جَنَّةً خَلَقَهَا اللَّهُ فِي الْمَغْرِبِ وَ مَاءُ فُرَاتِكُمْ هَذِهِ يَخْرُجُ مِنْهَا وَ إِلَيْهَا تَخْرُجُ أَرْوَاحُ الْمُؤْمِنِينَ مِنْ حُفَرِهِمْ عِنْدَ كُلِّ مَسَاءٍ فَتَسْقُطُ عَلَى ثِمَارِهَا وَ تَأْكُلُ مِنْهَا وَ تَتَنَعَّمُ فِيهَا وَ تَتَلَاقَى وَ تَتَعَارَفُ
And from him, by a correct chain from Zureys Al Kunasi,
‘From Abu Ja’far-asws having said: ‘For Allah-azwj there is a garden He-azwj has Created it in the west, and water of this Euphrates of yours coming out from it, and to it will come out the souls of the Momineen from their pits (graves) during every evening. They drop upon its fruits and eat from it and enjoying in it, and they meet each other and get acquainted.
فَإِذَا طَلَعَ الْفَجْرُ هَاجَتْ مِنَ الْجَنَّةِ فَكَانَتْ فِي الْهَوَاءِ فِيمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ تَطِيرُ ذَاهِبَةً وَ جَائِيَةً وَ تَعْهَدُ حُفَرَهَا إِذَا طَلَعَتِ الشَّمْسُ وَ تَتَلَاقَى فِي الْهَوَاءِ وَ تَتَعَارَفُ
When the dawn emerges, they rise from the Paradise and are being in the air in what is between the sky and the earth, flying around going and coming. They come to their graves when the sun emerges and meet each other in the air getting acquainted’.
قَالَ وَ إِنَّ لِلَّهِ نَاراً فِي الْمَشْرِقِ خَلَقَهَا لِيُسْكِنَهَا أَرْوَاحَ الْكُفَّارِ وَ يَأْكُلُونَ مِنْ زَقُّومِهَا وَ يَشْرَبُونَ مِنْ حَمِيمِهَا لَيْلَهُمْ فَإِذَا طَلَعَتِ الْفَجْرُ هَاجَتْ إِلَى وَادٍ بِالْيَمَنِ يُقَالُ لَهُ بَرَهُوتُ أَشَدَّ حَرّاً مِنْ نِيرَانِ الدُّنْيَا كَانُوا فِيهَا يَتَلَاقَوْنَ وَ يَتَعَارَفُونَ فَإِذَا كَانَ الْمَسَاءُ عَادُوا إِلَى النَّارِ فَهُمْ كَذَلِكَ إِلَى يَوْمِ الْقِيَامَةِ الْحَدِيثَ.
He-asws said: ‘And for Allah-azwj there is a fire in the east. He-azwj has Created it to Settle in it the souls of the Kafirs, and they are eating from it’s Zaqoom (bitter fruit), and they are drinking from it’s scalding water in their nights. When the dawn emerges, the rise to a valley in Al Yemen called Barhout, being of severer heat than the first of the world. They are being in it meeting each other and getting acquainted. When it would be evening, they return to the Fire. So, they are like that up to the Day of Qiyamah’ – the Hadeeth’’.[35]
34- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ حَبَّةَ الْعُرَنِيِّ قَالَ: خَرَجْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى الظَّهْرِ فَوَقَفَ بِوَادِي السَّلَامِ كَأَنَّهُ مُخَاطِبٌ لِأَقْوَامٍ فَقُمْتُ بِقِيَامِهِ حَتَّى أَعْيَيْتُ ثُمَّ جَلَسْتُ حَتَّى مَلِلْتُ ثُمَّ قُمْتُ حَتَّى نَالَنِي مِثْلُ مَا نَالَنِي أَوَّلًا ثُمَّ جَلَسْتُ حَتَّى مَلِلْتُ
And from him, by his chain from Habbat Al Arny who said,
‘I went out with Amir Al-Momineen-asws at noon (Al-Zuhar time). He-asws paused at Wady Al-Salaam (graveyard). It was as if he-asws was addressing to a people. I stood by at his-asws standing until I was tired, then I sat down until I became restless. Then I stood up until it affected me like what had affected me at first. Then I sat down until I was restless.
ثُمَّ قُمْتُ وَ جَمَعْتُ رِدَائِي فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي قَدْ أَشْفَقْتُ عَلَيْكَ مِنْ طُولِ الْقِيَامِ فَرَاحَةَ سَاعَةٍ ثُمَّ طَرَحْتُ الرِّدَاءَ لِيَجْلِسَ عَلَيْهِ فَقَالَ لِي يَا حَبَّةُ إِنْ هُوَ إِلَّا مُحَادَثَةُ مُؤْمِنٍ أَوْ مُؤَانَسَتُهُ
Then I stood up and gathered my robe. I said, ‘O Amir Al-Momineen-asws! I am pitying upon you-asws from the length of the standing, so rest for a while’. Then I dropped the robe in order to be seated upon it. He-asws said to me: ‘O Habbat! It is only my-asws talking to a Momin or socialising with him.
قَالَ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِنَّهُمْ لَكَذَلِكَ قَالَ نَعَمْ وَ لَوْ كُشِفَ لَكَ لَرَأَيْتَهُمْ حَلَقاً حَلَقاً مُحْتَبِينَ يَتَحَادَثُونَ
He (the narrator) said, ‘I said, ‘O Amir Al-Momineen-asws, and they are like that?’ He-asws said: ‘Yes, and if it was uncovered for you, you would see them in circles and circles discussing’.
فَقُلْتُ أَجْسَامٌ أَمْ أَرْوَاحٌ فَقَالَ أَرْوَاحٌ وَ مَا مِنْ مُؤْمِنٍ يَمُوتُ فِي بُقْعَةٍ مِنْ بِقَاعِ الْأَرْضِ إِلَّا قِيلَ لِرُوحِهِ الْحَقِي بِوَادِي السَّلَامِ وَ إِنَّهَا لَبُقْعَةٌ مِنْ جَنَّةِ عَدْنٍ.
I said, ‘Are they bodies or souls?’ He-asws said: ‘Souls, and there is none from a Momin dying in a spot from the spots of the earth except it is said to his soul, ‘Join with Wady Al-Salaam (cemetery)!’, and it is a spot from the Garden of Eden’’.[36]
35- الْمَحَاسِنُ، عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذَكَرَ الْأَرْوَاحَ أَرْوَاحَ الْمُؤْمِنِينَ فَقَالَ يَلْتَقُونَ فَقُلْتُ يَلْتَقُونَ قَالَ يَلْتَقُونَ وَ يَتَسَاءَلُونَ وَ يَتَعَارَفُونَ حَتَّى إِذَا رَأَيْتَهُ قُلْتَ فُلَانٌ.
(The book) ‘Al Mahasin’ – From Ibn Fazzal, from Hammad Bin Usman, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘The souls were mentioned, souls of the Momineen. He-asws said: ‘They are meeting each other’. I said, ‘They are meeting each other?’ He-asws said: ‘They are meeting and asking each other and getting acquainted, to the extent when you see him, you would say, ‘So and so!’’[37]
36 الْفَقِيهُ، بِسَنَدِهِ الصَّحِيحِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَرْفَعُ إِلَى إِبْرَاهِيمَ وَ سَارَةَ أَطْفَالَ الْمُؤْمِنِينَ يُغَذُّونَهُمْ بِشَجَرٍ فِي الْجَنَّةِ لَهَا أَخْلَافٌ كَأَخْلَافِ الْبَقَرِ فِي قَصْرٍ مِنْ دُرٍّ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أُلْبِسُوا وَ طُيِّبُوا وَ هُدُوا إِلَى آبَائِهِمْ فَهُمْ مُلُوكٌ فِي الْجَنَّةِ مَعَ آبَائِهِمْ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ الَّذِينَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ.
(The book) ‘Al Faqeeh’ – By his correct chain from Al Halby,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Raises to Ibrahim-as and Sarah-as, the children of the Momineen. They provide them by a tree in the Paradise having udders like the udders of cows in a castle of gems. When it will be the Day of Qiyamah, they would be clothed, and perfumed, and guided to their fathers. So they would be kings in the Paradise along with their fathers, and it is the Word of Allah-azwj Mighty and Majestic: And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them [52:21]’’.[38]
37 الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَخِيهِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ بَلَغَنِي أَنَّ يَوْمَ الْجُمُعَةِ أَقْصَرُ الْأَيَّامِ قَالَ كَذَلِكَ هُوَ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ ذَلِكَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his brother Is’haq, from Muhammad Bin Ismail Bin Bazie,
‘From Al Reza-asws, he (the narrator) said, ‘I said to him-asws, ‘It has reached me that the day of Friday is shortest of the days’. He-asws said: ‘It is like that’. I said, ‘May I be sacrificed for you-asws! How is that so?’
قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَجْمَعُ أَرْوَاحَ الْمُشْرِكِينَ تَحْتَ عَيْنِ الشَّمْسِ فَإِذَا رَكَدَتِ الشَّمْسُ عَذَّبَ اللَّهُ أَرْوَاحَ الْمُشْرِكِينَ بِرُكُودِ الشَّمْسِ سَاعَةً فَإِذَا كَانَ يَوْمُ الْجُمُعَةِ لَا يَكُونُ لِلشَّمْسِ رُكُودٌ رَفَعَ اللَّهُ عَنْهُمُ الْعَذَابَ لِفَضْلِ يَوْمِ الْجُمُعَةِ فَلَا يَكُونُ لِلشَّمْسِ رُكُودٌ.
He-asws said: ‘Allah-azwj Blessed and Exalted Gathers the souls of the Polytheists beneath an eye of the sun. When the sun it still, Allah-azwj Punishes the souls of the Polytheists due to the stillness of the sun for a while. When it would be the day of Friday, there does not happen to be a stillness for the sun. Allah-azwj Raises the Punishment away from them due to the merit of the day of Friday, so there does not happen to be a stillness for the sun’’.[39]
38- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَزُورُ أَهْلَهُ فَيَرَى مَا يُحِبُّ وَ يُسْتَرُ عَنْهُ مَا يَكْرَهُ وَ إِنَّ الْكَافِرَ لَيَزُورُ أَهْلَهُ فَيَرَى مَا يَكْرَهُ وَ يُسْتَرُ عَنْهُ مَا يُحِبُّ
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘The Momin tends to visit his family and he sees what he loves, and it is concealed from him whatever he dislikes; and the Kafir tends to visit his family, so he sees what he dislikes, and it is concealed from him what he loves’.
قَالَ وَ فِيهِمْ مَنْ يَزُورُ كُلَّ جُمْعَةٍ وَ مِنْهُمْ مَنْ يَزُورُ عَلَى قَدْرِ عَمَلِهِ.
He said, ‘And among them is one who visits every Friday, and from them is one visiting in accordance with his (good) deeds’’.[40]
39- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَيِّتِ يَزُورُ أَهْلَهُ قَالَ نَعَمْ فَقُلْتُ فِي كَمْ يَزُورُ قَالَ فِي الْجُمْعَةِ وَ فِي الشَّهْرِ وَ فِي السَّنَةِ عَلَى قَدْرِ مَنْزِلَتِهِ
And from him, from the number, from Sahl, from Ibn Mahboun, from Is’haq Bin Ammar,
‘From Abu Al-Hassan-asws the 1st, he (the narrator) said, ‘I asked him-asws about the deceased visiting his family. He-asws said: ‘Yes’. I said, ‘How much does he visit?’ He-asws said: ‘During the Friday, and during the month, and during the year, based upon his status’.
فَقُلْتُ فِي أَيِّ صُورَةٍ يَأْتِيهِمْ قَالَ فِي صُورَةِ طَائِرٍ لَطِيفٍ يَسْقُطُ عَلَى جُدُرِهِمْ وَ يُشْرِفُ عَلَيْهِمْ فَإِنْ رَآهُمْ بِخَيْرٍ فَرِحَ وَ إِنْ رَآهُمْ بِشَرٍّ وَ حَاجَةٍ حَزِنَ وَ اغْتَمَ.
I said, ‘In which image does he come to them?’ He-asws said: ‘In an image of a delicate bird falling upon their wall, and he overlooks upon them. If he sees them with goodness, he rejoices, and if he sees them with evil and need, he grieves, and is gloomy’’.[41]
وَ فِي رِوَايَةٍ أُخْرَى عَنْ إِسْحَاقَ قَالَ: قُلْتُ فِي أَيِّ صُورَةٍ قَالَ فِي صُورَةِ الْعُصْفُورِ أَوْ أَصْغَرَ مِنْ ذَلِكَ.
And in another report from Is’haq who said, ‘I said, ‘In which image?’ He-asws said: ‘In the image of a sparrow, or smaller than that’’.[42]
40- دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ أَنَّ فِي الْعَرْشِ تِمْثَالًا لِكُلِّ عَبْدٍ فَإِذَا اشْتَغَلَ الْعَبْدُ بِالْعِبَادَةِ رَأَتِ الْمَلَائِكَةُ تِمْثَالَهُ وَ إِذَا اشْتَغَلَ بِالْمَعْصِيَةِ أَمَرَ اللَّهُ بَعْضَ الْمَلَائِكَةِ حَتَّى يَحْجُبُوهُ بِأَجْنِحَتِهِمْ لِئَلَّا تَرَاهُ الْمَلَائِكَةُ فَذَلِكَ مَعْنَى قَوْلِهِ ص يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ.
(The book) Da’waat’ of Al Rawandy –
‘It is reported that in the Throne there are resemblances of every servant. When the servant pre-occupies with the worship, the Angels see his resemblance, and when he pre-occupies with the disobedience, Allah-azwj Commands some of the Angels until they veil him with their winds lest the Angels see him. So that is the meaning of his-saww words (in the supplication): ‘O One-azwj Who Reveals the beauty and Conceals the ugliness’’.[43] (Not a Hadeeth)
41- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْوَشَّاءِ عَنْ كَرَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَزَغِ فَقَالَ رِجْسٌ وَ هُوَ مَسْخٌ كُلُّهُ فَإِذَا قَتَلْتَهُ فَاغْتَسِلْ
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Washa, from Karram, from Abdullah Bin Talha who said,
‘I asked Abu Abdullah-asws about the lizard. He-asws said: ‘And uncleanness, and it is morphed, all of it. So when you kill it, then wash’.
وَ قَالَ إِنَّ أَبِي كَانَ قَاعِداً فِي الْحِجْرِ وَ مَعَهُ رَجُلٌ يُحَدِّثُهُ فَإِذَا هُوَ بِوَزَغٍ يُوَلْوِلُ بِلِسَانِهِ فَقَالَ أَبِي لِلرَّجُلِ أَ تَدْرِي مَا يَقُولُ هَذَا الْوَزَغُ فَقَالَ لَا عِلْمَ لِي بِمَا يَقُولُ
And he-asws said: ‘My-asws father-asws was seated in the chamber and with him-asws was a man discussing with him-asws. There was a lizard ululating with it’s tongue’. My-asws father-asws said to the man: ‘Do you know what this lizard is saying?’ He said, ‘There is no knowledge for me with what he is saying’.
قَالَ فَإِنَّهُ يَقُولُ وَ اللَّهِ لَئِنْ ذَكَرْتُمْ عُثْمَانَ بِشَتِيمَةٍ لَأَشْتِمَنَّ عَلِيّاً حَتَّى يَقُومَ مِنْ هَاهُنَا
He-asws said: ‘He is saying, ‘By Allah-azwj! If you were to mention Usman with an insult, I shall insult Ali-asws until they stand up from over here!’’
قَالَ وَ قَالَ أَبِي لَيْسَ يَمُوتُ مِنْ بَنِي أُمَيَّةَ مَيِّتٌ إِلَّا مُسِخَ وَزَغاً
He-asws said: ‘And my-asws father-asws said: ‘No dying one from the clan of Umayya dies except he is morphed as a lizard’’.
قَالَ وَ قَالَ إِنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ لَمَّا نَزَلَ بِهِ الْمَوْتُ مُسِخَ وَزَغاً فَذَهَبَ مِنْ بَيْنِ يَدَيْ مَنْ كَانَ عِنْدَهُ وَ كَانَ عِنْدَهُ وُلْدُهُ فَلَمَّا أَنْ فَقَدُوهُ عَظُمَ ذَلِكَ عَلَيْهِمْ فَلَمْ يَدْرُوا كَيْفَ يَصْنَعُونَ ثُمَّ اجْتَمَعَ أَمْرُهُمْ عَلَى أَنْ يَأْخُذُوا جِذْعاً فَيَصْنَعُوهُ كَهَيْئَةِ الرَّجُلِ
He (the narrator) said, ‘And he-asws said: ‘Abdul Malik Bin Marwan, when the death befell him, he was morphed into a lizard in front of the ones who were in his presence, and his children were with him. When they lost him, that was grievous upon them. They did not know what they should be doing. Then they gathered their affairs upon that they should take a trunk and carve it in the appearance of the man’.
قَالَ فَفَعَلُوا ذَلِكَ وَ أَلْبَسُوا الْجِذْعَ دِرْعَ حَدِيدٍ ثُمَّ أَلْقَوْهُ فِي الْأَكْفَانِ فَلَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ مِنَ النَّاسِ إِلَّا أَنَا وَ وُلْدُهُ.
He-asws said: ‘They did that and clothed the trunk with an iron armour, then cast it in the shrouds. No one from the people noticed except I-asws and his children’’.[44]
42 الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: وَ اللَّهِ مَا مِنْ عَبْدٍ مِنْ شِيعَتِنَا يَنَامُ إِلَّا أَصْعَدَ اللَّهُ رُوحَهُ إِلَى السَّمَاءِ فَيُبَارِكُ عَلَيْهَا
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Amro Bin Abu Al Miqdam,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘By Allah-azwj! There is none from a servant from our-asws Shias sleeping, except Allah-azwj Ascends his soul to the sky. He‑azwj Blesses upon it.
فَإِنْ كَانَ قَدْ أَتَى عَلَيْهَا أَجَلُهَا جَعَلَهَا فِي كُنُوزِ رَحْمَتِهِ وَ فِي رِيَاضِ جَنَّتِهِ وَ فِي ظِلِّ عَرْشِهِ وَ إِنْ كَانَ أَجَلُهَا مُتَأَخِّراً بَعَثَ بِهَا مَعَ أَمَنَتِهِ مِنَ الْمَلَائِكَةِ لِيَرُدَّهَا إِلَى الْجَسَدِ الَّذِي خَرَجَتْ مِنْهُ لِتَسْكُنَ فِيهِ الْحَدِيثَ.
If it’s term has come upon it, He-azwj Makes it to be in a treasure of His-azwj Mercy and in a garden of His-azwj Paradise, and in the shade of His-azwj Throne; and if its term has been delayed, He-azwj Dispatches it with His-azwj Trustees from the Angels in order to return it to the body which it had come out from, to settle in it’ – the Hadeeth’’.[45]
43- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ لِي رَسُولُ اللَّهِ ص وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ: يَا عَلِيُّ إِنَّ أَرْوَاحَ شِيعَتِكَ لَتَصْعَدُ إِلَى السَّمَاءِ فِي رُقَادِهِمْ وَ وَفَاتِهِمْ فَتَنْظُرُ الْمَلَائِكَةُ إِلَيْهَا كَمَا يَنْظُرُ النَّاسُ إِلَى الْهِلَالِ شَوْقاً إِلَيْهِمْ وَ لِمَا يَرَوْنَ مَنْزِلَتَهُمْ عِنْدَ اللَّهِ عَزَّ وَ جَلَ الْخَبَرَ.
And from him, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said to me’ – and he-asws continued the Hadeeth up to he-saww said: ‘O Ali-asws! The souls of your-asws Shias tend to ascend to the sky during their sleep and their expiry. The Angels look at them just as the people look at the crescent, being desirous to them, and when they see their dwelling in the Presence of Allah-azwj Mighty and Majestic’ – the Hadeeth’’.[46]
44- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ وَ عَنْ أَبِي جَعْفَرٍ ع فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ فَقَالَ لَعَلَّكَ تَرَى أَنَّ الْقَوْمَ لَمْ يَكُونُوا يَنَامُونَ فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
(The book) ‘Al Faqeeh’ – By his chain from Ubeyda Al Haza’a,
‘And from Abu Ja’far-asws regarding Words of Allah-azwj Mighty and Majestic: Their sides forsake their beds, [32:16]. He-asws said: ‘Perhaps you view that the people were not sleeping?’ I said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ لَا بُدَّ لِهَذَا الْبَدَنِ أَنْ تُرِيحَهُ حَتَّى تَخْرُجَ نَفْسُهُ فَإِذَا خَرَجَ النَّفْسُ اسْتَرَاحَ الْبَدَنُ وَ رَجَعَتِ الرُّوحُ فِيهِ وَ فِيهِ قُوَّةٌ عَلَى الْعَمَلِ الْحَدِيثَ.
He-saww said: ‘There is no escape for the body from resting until his self would exit. When the self-exits, the body rests and the soul returns into it, and in it is strength based upon the deeds’ – Al-Hadeeth’’.[47]
45- فِي رِسَالَةِ الْإِهْلِيلَجَةِ الَّتِي كَتَبَ الصَّادِقُ ع إِلَى الْمُفَضَّلِ بْنِ عُمَرَ وَ ذَكَرَ فِيهَا احْتِجَاجَهُ فِي إِثْبَاتِ الصَّانِعِ تَعَالَى عَلَى الطَّبِيبِ الْهِنْدِيِّ قَالَ ع قُلْتُ أَ فَتُقِرُّ بِأَنَّ اللَّهَ خَلَقَ الْخَلْقَ أَمْ قَدْ بَقِيَ فِي نَفْسِكَ شَيْءٌ مِنْ ذَلِكَ قَالَ إِنِّي مِنْ ذَلِكَ عَلَى حَدِّ وُقُوفٍ مَا أَتَخَلَّصُ إِلَى أَمْرٍ يَنْفُذُ لِي فِيهِ الْأَمْرُ
In the letter ‘Al-Ihlilaja’ which Al-Sadiq-asws wrote to Al-Mufazzal Bin Umar, and in it he-asws mentioned his-asws arguments in proving the Maker, the Exalted, based upon the Indian medicine, he-asws said: ‘I-asws said: ‘Do you acknowledge that Allah-azwj has Created the creation, or there still remains in your self-something from that?’ He said, ‘From that, I am upon a limit of pausing what I could end-up to a matter in which the command is implemented to me’.
قُلْتُ أَمَّا إِذَا أَبَيْتَ إِلَّا الْجَهَالَةَ وَ زَعَمْتَ أَنَّ الْأَشْيَاءَ لَا تُدْرَكُ إِلَّا بِالْحَوَاسِّ فَإِنِّي أُخْبِرُكَ أَنَّهُ لَيْسَ لِلْحَوَاسِّ دَلَالَةٌ عَلَى الْأَشْيَاءِ وَ لَا فِيهَا مَعْرِفَةٌ إِلَّا بِالْقَلْبِ فَإِنَّهُ دَلِيلُهَا وَ مُعَرِّفُهَا الْأَشْيَاءُ الَّتِي تَدَّعِي أَنَّ الْقَلْبَ لَا يَعْرِفُهَا إِلَّا بِهَا
I–asws said: ‘But, then you are refusing only for the ignorance and claiming that the things cannot be realise except by the senses, and I–asws informed you that it isn’t for the senses an evidence upon the things, nor is there any recognition in it except by the heart, for it is its pointer and its understanding of the things which you claim that the heart cannot recognise these except by it (five senses)’.
فَقَالَ أَمَّا إِذَا نَطَقْتَ بِهَذَا فَمَا أَقْبَلُ مِنْكَ إِلَّا بِالتَّخْلِيصِ وَ التَّفَحُّصِ مِنْهُ بِإِيضَاحٍ وَ بَيَانٍ وَ حُجَّةٍ وَ بُرْهَانٍ
He said, ‘But, when you–asws speak with this, I do not accept from you–asws except with the clearance and the investigation from it, with clarification, and explanation, and an argument, and a proof’.
قُلْتُ فَأَوَّلُ مَا أَبْدَأُ بِهِ أَنَّكَ تَعْلَمُ أَنَّهُ رُبَّمَا ذَهَبَتِ الْحَوَاسُّ أَوْ بَعْضُهَا وَ دَبَّرَ الْقَلْبُ لِلْأَشْيَاءِ الَّتِي فِيهَا الْمَضَرَّةُ وَ الْمَنْفَعَةُ مِنَ الْأُمُورِ الْعَلَانِيَةِ وَ الْخَفِيَّةِ فَأَمَرَ بِهَا وَ نَهَى فَنَفَذَ فِيهَا أَمْرُهُ وَ صَحَّ فِيهَا قَضَاؤُهُ
I–asws said: ‘The first of what I–asws begin with is, you know that sometimes the senses go (don’t work), or some of them, and the heart manages the things which in it is the harm and the benefit, from the announced matters and the hidden, so it enjoins with it and forbid, and its orders are implemented in these, and its judgments is deemed as correct’.
قَالَ إِنَّكَ تَقُولُ فِي هَذَا قَوْلًا يُشْبِهُ الْحُجَّةَ وَ لَكِنِّي أُحِبُّ أَنْ تُوضِحَهُ لِي غَيْرَ هَذَا الْإِيضَاحِ
He said, ‘You are saying regarding this, a word resembling the proof, but I would love it if you–asws clarify for me other than this clarification’.
قُلْتُ أَ لَسْتَ تَعْلَمُ أَنَّ الْقَلْبَ يَبْقَى بَعْدَ ذَهَابِ الْحَوَاسِّ قَالَ نَعَمْ وَ لَكِنْ يَبْقَى بِغَيْرِ دَلِيلٍ عَلَى الْأَشْيَاءِ الَّتِي تَدُلُّ عَلَيْهَا الْحَوَاسُّ قُلْتُ فَلَسْتَ تَعْلَمُ أَنَّ الطِّفْلَ تَضَعُهُ أُمُّهُ مُضْغَةً لَيْسَ تَدُلُّهُ الْحَوَاسُّ عَلَى شَيْءٍ يُسْمَعُ وَ لَا يُبْصَرُ وَ لَا يُذَاقُ وَ لَا يُلْمَسُ وَ لَا يُشَمُّ قَالَ بَلَى
I–asws said: ‘Don’t you know that the heart remains after the departure of the senses?’ He said, ‘Yes, but it remains without evidence upon the things which the senses point upon’. I–asws said: ‘Don’t you know that the child, his mother places him (gives birth) as a lump, the senses do not point him upon anything he hears, nor sees, nor tastes, not touches, nor smells?’ He said, ‘Yes’.
قُلْتُ فَأَيَّةُ الْحَوَاسِّ دَلَّتْهُ عَلَى طَلَبِ اللَّبَنِ إِذَا جَاعَ وَ الضَّحِكِ بَعْدَ الْبُكَاءِ إِذَا رَوِيَ مِنَ اللَّبَنِ وَ أَيُّ حَوَاسِّ سِبَاعِ الطَّيْرِ وَ لَاقِطِ الْحَبِّ مِنْهَا دَلَّهَا عَلَى أَنْ تُلْقِيَ بَيْنَ أَفْرَاخِهَا اللَّحْمَ وَ الْحَبَّ فَتَأْوِيَ سِبَاعُهَا إِلَى اللَّحْمِ وَ الْآخَرُونَ إِلَى الْحَبِّ
I–asws said: ‘So, which sense points it upon seeking the milk when hungry, and the laughing after the crying when quenched from the milk? And which sense of the predator birds picking the seed from it points it upon casting between its chick, the flesh and the seed, so its predators incline towards the flesh, and the others to the seed?
وَ أَخْبِرْنِي عَنْ فِرَاخِ طَيْرِ الْمَاءِ أَ لَسْتَ تَعْلَمُ أَنَّ فِرَاخَ طَيْرِ الْمَاءِ إِذَا طُرِحَتْ فِيهِ سَبَحَتْ وَ إِذَا طُرِحَتْ فِيهِ فِرَاخُ طَيْرِ الْبَرِّ غَرِقَتْ وَ الْحَوَاسُّ وَاحِدَةٌ فَكَيْفَ انْتَفَعَ بِالْحَوَاسِّ طَيْرُ الْمَاءِ وَ أَعَانَتْهُ عَلَى السِّبَاحَةِ وَ لَمْ يَنْتَفِعْ طَيْرُ الْبَرِّ فِي الْمَاءِ بِحَوَاسِّهَا
And tell me–asws about the chicks of the water birds. Don’t you know that a chick of the water bird, when it drops in it, it swims, and when a chick of the land bird drops in it, it drowns, and the senses are the same. The how did the water bird benefits with the senses upon the swimming, and the land bird did not benefit in the water with its senses?
وَ مَا بَالُ طَيْرِ الْبَرِّ إِذَا غَمَسْتَهَا فِي الْمَاءِ سَاعَةً مَاتَتْ وَ إِذَا أَمْسَكْتَ طَيْرَ الْمَاءِ سَاعَةً مَاتَتْ فَلَا أَرَى الْحَوَاسَّ فِي هَذَا إِلَّا مُنْكَسِراً عَلَيْكَ وَ لَا يَنْبَغِي ذَلِكَ أَنْ يَكُونَ إِلَّا مِنْ مُدَبِّرٍ حَكِيمٍ جَعَلَ لِلْمَاءِ خَلْقاً وَ لِلْبَرِّ خَلْقاً
And what is the matter with the land bird, when it is submerged in the water for a while, it dies, and when the water bird is withheld from the water for a while, it dies? So, I–asws do not see the senses in this except as broken upon you, and that is not befitting to happen except from a Wise Arranger Making a creature for the water and a creature for the land.
أَمْ أَخْبِرْنِي مَا بَالُ الذَّرَّةِ الَّتِي لَا تُعَايِنُ الْمَاءَ قَطُّ تُطْرَحُ فِي الْمَاءِ فَتَسْبَحُ وَ تُلْقَى الْإِنْسَانُ ابْنُ خَمْسِينَ سَنَةً مِنْ أَقْوَى الرِّجَالِ وَ أَعْقَلِهِمْ لَمْ تَتَعَلَّمِ السِّبَاحَةَ فَيَغْرَقُ كَيْفَ لَمْ يَدُلَّهُ عَقْلُهُ وَ لُبُّهُ وَ تَجَارِبُهُ وَ بَصَرُهُ بِالْأَشْيَاءِ مَعَ اجْتِمَاعِ حَوَاسِّهِ وَ صِحَّتِهَا أَنْ يُدْرِكَ ذَلِكَ بِحَوَاسِّهِ كَمَا أَدْرَكَتْهُ الذَّرَّةُ إِنْ كَانَ ذَلِكَ إِنَّمَا يُدْرَكُ بِالْحَوَاسِّ
Or, tell me, what is the matter that the ant which has not seen the water at all, when it drops in the water, it swims, and the fifty years old human being from the strongest of the men and their most intellectual not knowing the swimming, is thrown (in the water), and he drowns? How come his intellect, and his mind, and his experience, and his insight did not point him upon the things with the collection of his senses and his health, that he should realise that by his senses just as the ant realised it, if it was so that rather it would be realised by the senses?
أَ فَلَيْسَ يَنْبَغِي لَكَ أَنْ تَعْلَمَ أَنَّ الْقَلْبَ الَّذِي هُوَ مَعْدِنُ الْعَقْلِ فِي الصَّبِيِّ الَّذِي وَصَفْتُ وَ غَيْرِهِ مِمَّا سَمِعْتَ مِنَ الْحَيَوَانِ هُوَ الَّذِي يَهِيجُ الصَّبِيَّ إِلَى طَلَبِ الرَّضَاعِ وَ الطَّيْرَ اللَّاقِطَ عَلَى لَقْطِ الْحَبِّ وَ السِّبَاعَ عَلَى ابْتِلَاعِ اللَّحْمِ قَالَ لَسْتُ أَجِدُ الْقَلْبَ يَعْلَمُ شَيْئاً إِلَّا بِالْحَوَاسِّ
Is it not befitting for you that you know that the heart is the one which is a mine of the intellect in the child which I–asws described, and others from what you heard, from the animal, it is which urges the child to seek the breastfeeding, and the picking bird upon picking the seas, and the predator (bird) upon swallowing the meat?’ He said, ‘I didn’t find the heart to know anything except by the senses!’
قُلْتُ أَمَّا إِذَا أَبَيْتَ إِلَّا النُّزُوعَ إِلَى الْحَوَاسِّ فَإِنَّا نَقْبَلُ نُزُوعَكَ إِلَيْهَا بَعْدَ رَفْضِكَ لَهَا وَ نُجِيبُكَ فِي الْحَوَاسِّ حَتَّى يَتَقَرَّرَ عِنْدَكَ أَنَّهَا لَا تَعْرِفُ مِنْ سَائِرِ الْأَشْيَاءِ إِلَّا الظَّاهِرَ مِمَّا هُوَ دُونَ الرَّبِّ الْأَعْلَى سُبْحَانَهُ وَ تَعَالَى فَأَمَّا مَا يَخْفَى وَ لَا يَظْهَرُ فَلَسْتَ تَعْرِفُهُ وَ ذَلِكَ أَنَّ خَالِقَ الْحَوَاسِّ جَعَلَ لَهَا قَلْباً احْتَجَّ بِهِ عَلَى الْعِبَادِ وَ جَعَلَ الْحَوَاسَّ الدَّلَالاتِ عَلَى الظَّاهِرِ الَّذِي يُسْتَدَلُّ بِهَا عَلَى الْخَالِقِ سُبْحَانَهُ
I said, ‘But, when you refuse except for the tendency to the senses, so we–asws accept your tendency to it after your rejection of it, and we–asws answer you regarding the senses until it is accepted with you that these do not recognise from the rest of the things except the apparent from what it besides the Lord–azwj, the Exalted, Glorious is He–azwj and Exalted; as for what is hidden and not apparent, they don’t recognise it, and that is because the Creator of the senses Made a heart to be for these, arguing by it upon the servants, and Made for the senses, the evidences upon the apparent by which he is pointed with upon the Creator, Glorious is He–azwj.
فَنَظَرَتِ الْعَيْنُ إِلَى خَلْقٍ مُتَّصِلٍ بَعْضُهُ بِبَعْضٍ فَدَلَّتِ الْقَلْبَ عَلَى مَا عَايَنَتْ وَ تَفَكَّرَ الْقَلْبُ حِينَ دَلَّتْهُ الْعَيْنُ عَلَى مَا عَايَنَتْ مِنْ مَلَكُوتِ السَّمَاءِ وَ ارْتِفَاعِهَا فِي الْهَوَاءِ بِغَيْرِ عَمَدٍ يُرَى وَ لَا دَعَائِمَ تُمْسِكُهَا لَا تُؤَخَّرُ مَرَّةً فَتَنْكَشِطَ وَ لَا تُقَدَّمُ أُخْرَى فَتَزُولَ وَ لَا تَهْبِطُ مَرَّةً فَتَدْنُوَ وَ لَا تَرْتَفِعُ أُخْرَى فَتَنْأَى لَا تَتَغَيَّرُ لِطُولِ الْأَمَلِ وَ لَا تَخْلُقُ لِاخْتِلَافِ اللَّيَالِي وَ الْأَيَّامِ وَ لَا يَتَدَاعَى مِنْهَا نَاحِيَةٌ وَ لَا يَنْهَارُ مِنْهَا طَرَفٌ
The eye looks at creatures connected with each other, so it points to the heart upon what it sees, and the heart thinks where the eye is pointing it to upon what it has seen from the kingdoms of the skies and its rising into the air without any support to be seen, nor any pillars withholding it, neither delaying it once and it would break up, nor brought forward another time and it would decline, nor does it come down once so it would be nearer, nor rise up another time and be remote, nor does the length of the pillar change nor a new one created for the interchange of the nights and days, nor does an area of it fall apart, nor does a side from it break off.
مَعَ مَا عَايَنَتْ مِنَ النُّجُومِ الْجَارِيَةِ السَّبْعَةِ الْمُخْتَلِفَةِ بِمَسِيرِهَا لِدَوَرَانِ الْفَلَكِ وَ تَنَقُّلِهَا فِي الْبُرُوجِ يَوْماً بَعْدَ يَوْمٍ وَ شَهْراً بَعْدَ شَهْرٍ وَ سَنَةً بَعْدَ سَنَةٍ مِنْهَا السَّرِيعُ وَ مِنْهَا الْبَطِيءُ وَ مِنْهَا الْمُعْتَدِلُ السَّيْرِ ثُمَّ رُجُوعِهَا وَ اسْتِقَامَتِهَا وَ أَخْذِهَا عَرْضاً وَ طُولًا وَ خُنُوسِهَا عِنْدَ الشَّمْسِ وَ هِيَ مُشْرِقَةٌ وَ ظُهُورِهَا إِذَا غَرَبَتْ
And with what is witnessed from the seven different stars flowing in their courses for the rotation of the orbit, and its turning in the constellation day after day, and month after month, and year after year. From these are the fast ones, and from these are the slow ones, and from these are the moderate ones of the travel. Then, their returning and their standing, and their taking width wise and lengthwise, and their dimming at the sun while it is bright, and their appearing when it sets.
وَ جَرْيِ الشَّمْسِ وَ الْقَمَرِ فِي الْبُرُوجِ دَائِبَيْنِ لَا يَتَغَيَّرَانِ فِي أَزْمِنَتِهِمَا وَ أَوْقَاتِهِمَا يَعْرِفُ ذَلِكَ مَنْ يَعْرِفُ بِحِسَابٍ مَوْضُوعٍ وَ أَمْرٍ مَعْلُومٍ بِحِكْمَتِهِ يَعْرِفُ ذَوُو الْأَلْبَابِ أَنَّهَا لَيْسَتْ مِنْ حِكْمَةِ الْإِنْسِ وَ لَا تَفْتِيشِ الْأَوْهَامِ وَ لَا تَقْلِيبِ التَّفَكُّرِ
And the sun and the moon flow in the constellations consistently, not changing in their periods and their timings. One who recognises that recognises by a calculation of place and a known matter. By wisdom do the ones of understanding recognise that it isn’t from a wisdom of the human beings, nor inspections of imaginations, nor reflections of the thoughts.
فَعَرَفَ الْقَلْبُ حِينَ دَلَّتْهُ الْعَيْنُ عَلَى مَا عَايَنَتْ أَنَّ لِذَلِكَ الْخَلْقِ وَ التَّدْبِيرِ وَ الْأَمْرِ الْعَجِيبِ صَانِعاً يُمْسِكُ السَّمَاءَ الْمُنْطَبِقَةَ أَنْ تَهْوِيَ إِلَى الْأَرْضِ وَ أَنَّ الَّذِي جَعَلَ الشَّمْسَ وَ النُّجُومَ فِيهَا خَالِقُ السَّمَاءِ
So, the heart recognises where the eye points it upon what it sees, that for that is the creation, and the arrangement, and the wondrous matter of a Maker Withholding the sky, the applied principles that it inclines to the earth and that the One–azwj Who Made the sun and the stars in it, is the Creator of the sky.
ثُمَّ نَظَرَتِ الْعَيْنُ إِلَى مَا اسْتَقَلَّهَا مِنَ الْأَرْضِ فَدَلَّتِ الْقَلْبَ عَلَى مَا عَايَنَتْ فَعَرَفَ الْقَلْبُ بِعَقْلِهِ أَنَّ مُمْسِكَ الْأَرْضِ الْمُمَهَّدَةِ أَنْ تَزُولَ أَوْ تَهْوِيَ فِي الْهَوَاءِ أَوْ هُوَ يَرَى الرِّيشَةَ تُرْمَى بِهَا فَتَسْقُطُ مَكَانَهَا وَ هِيَ فِي الْخِفَّةِ عَلَى مَا هِيَ عَلَيْهِ هُوَ الَّذِي يُمْسِكُ السَّمَاءَ الَّتِي فَوْقَهَا وَ أَنَّهُ لَوْ لَا ذَلِكَ لَخَسَفَتْ بِمَا عَلَيْهَا مِنْ ثِقَلِهَا وَ ثِقَلِ الْجِبَالِ وَ الْأَنَامِ وَ الْأَشْجَارِ وَ الْبُحُورِ وَ الرِّمَالِ فَعَرَفَ الْقَلْبُ بِدَلَالَةِ الْعَيْنِ أَنَّ مُدَبِّرَ الْأَرْضِ هُوَ مُدَبِّرُ السَّمَاءِ
Then the eye looks at what is faintest from the earth, and it points the heart upon what it sees, so the heart recognises by its intellect that it is withheld from the earth deliberately from either declining, or inclining in the air – and he sees the feather thrown with, and it falls from its place and it is in lightness upon what it is upon – He–azwj is the One–azwj Who Withholds the sky which is above it, and it is so that had it not been for that, it would submerge with whatever is upon it from its weight and the weight of the mountains, and the animals, and the trees, and the seas, and the sands. So, the heart recognises by the evidencing of the eyes that the Manager of the earth, He–azwj is the Manager of the sky.
ثُمَّ سَمِعَتِ الْأُذُنُ صَوْتَ الرِّيَاحِ الشَّدِيدَةِ الْعَاصِفَةِ وَ اللَّيِّنَةِ الطَّيِّبَةِ وَ عَايَنَتِ الْعَيْنُ مَا يُقْلَعُ مِنْ عِظَامِ الشَّجَرِ وَ يُهْدَمُ مِنْ وَثِيقِ الْبُنْيَانِ وَ تُسْفِي مِنْ ثِقَالِ الرِّمَالِ تُخَلِّي مِنْهَا نَاحِيَةً وَ تَصُبُّهَا فِي أُخْرَى بِلَا سَائِقٍ تُبْصِرُهُ الْعَيْنُ وَ لَا تَسْمَعُهُ الْأُذُنُ وَ لَا يُدْرَكُ بِشَيْءٍ مِنَ الْحَوَاسِّ وَ لَيْسَتْ مُجَسَّدَةً تُلْمَسُ وَ لَا مَحْدُودَةً تُعَايَنُ
Then, the ears hear the sound of the stormy wind and the good (gentle) wind, and the eyes saw what fell off from the branches of the tree, and the demolishment of the solid structure, and the scattering of the weight of the sand emptying one area and filling up another, without there being a driver sighted by the eye, nor heard by the ears, nor realised by anything from the senses, and it isn’t embodied to be touched, nor limited to be seen.
فَلَمْ تَزِدِ الْعَيْنُ وَ الْأُذُنُ وَ سَائِرُ الْحَوَاسِّ عَلَى أَنْ دَلَّتِ الْقَلْبُ أَنَّ لَهَا صَانِعاً وَ ذَلِكَ أَنَّ الْقَلْبَ يُفَكِّرُ بِالْعَقْلِ الَّذِي فِيهِ فَيَعْرِفُ أَنَّ الرِّيحَ لَمْ تَتَحَرَّكْ مِنْ تِلْقَائِهَا وَ أَنَّهَا لَوْ كَانَتْ هِيَ الْمُحَرِّكَةَ لَمْ يَكْفُفْ عَنِ التَّحَرُّكِ وَ لَمْ تَهْدِمْ طَائِفَةً وَ تُعْفِي أُخْرَى وَ لَمْ تَقْلَعْ شَجَرَةً وَ تَدَعُ أُخْرَى إِلَى جَنْبِهَا وَ لَمْ تَصُبَّ أَرْضاً وَ تَنْصَرِفُ عَنْ أُخْرَى
So, why don’t the ears and the eyes and the rest of the senses increase upon pointing the heart to that there is a Maker for it? And that is because the heart thinks with the intellect, which is in it, so, he understands that the wind does not move from its own self, and it, if it was moving would not stop from the movement, and would not demolish an area and fill another, and not uproot a tree and leave another to its side and would not hit a land and turn away from another.
فَلَمَّا تَفَكَّرَ الْقَلْبُ فِي أَمْرِ الرِّيحِ عَلِمَ أَنَّ لَهَا مُحَرِّكاً هُوَ الَّذِي يَسُوقُهَا حَيْثُ يَشَاءُ وَ يُسْكِنُهَا إِذَا شَاءَ وَ يُصِيبُ بِهَا مَنْ يَشَاءُ وَ يَصْرِفُهَا عَمَّنْ يَشَاءُ
When the heart thinks regarding the matter of the wind, it knows that for it there is a Mover. He–azwj is the One–azwj Driving it to wherever He–azwj so Desires, and Settles it when He–azwj so Desires, and Hits with it one He–azwj so Desires, and Turns it away from one He–azwj so Desires.
فَلَمَّا نَظَرَ الْقَلْبُ إِلَى ذَلِكَ وَجَدَهَا مُتَّصِلَةً بِالسَّمَاءِ وَ مَا فِيهَا مِنَ الْآيَاتِ فَعَرَفَ أَنَّ الْمُدَبِّرَ الْقَادِرَ عَلَى أَنْ يُمْسِكَ الْأَرْضَ وَ السَّمَاءَ هُوَ خَالِقُ الرِّيحِ وَ مُحَرِّكُهَا إِذَا شَاءَ وَ مُمْسِكُهَا كَيْفَ شَاءَ وَ مُسَلِّطُهَا عَلَى مَنْ يَشَاءُ
When the heart looks at that, finds it connected with the sky, and whatever is therein from the signs, and recognises that the Able upon Withholding the earth and the sky, He–azwj is the Creator of the wind and Moving it wherever He–azwj so Desires, and Withholding it however He–azwj so Desires, and Make it overcome upon one He–azwj so Desires to.
وَ كَذَلِكَ دَلَّتِ الْعَيْنُ وَ الْأُذُنُ الْقَلْبَ عَلَى هَذِهِ الزَّلْزَلَةِ وَ عَرَفَ ذَلِكَ بِغَيْرِهِمَا مِنْ حَوَاسِّهِ حِينَ حَرَّكَتْهُ فَلَمَّا دَلَّ الْحَوَاسُّ عَلَى تَحْرِيكِ هَذَا الْخَلْقِ الْعَظِيمِ مِنَ الْأَرْضِ فِي غِلَظِهَا وَ ثِقَلِهَا وَ طُولِهَا وَ عَرْضِهَا وَ مَا عَلَيْهَا مِنْ ثِقَلِ الْجِبَالِ وَ الْمِيَاهِ وَ الْأَنَامِ وَ غَيْرِ ذَلِكَ
And similar to that, the eyes and the ears point upon these earthquakes, and recognises with other than these two from his senses when it moves. When the senses point upon the movement of this great creation from the earth is its denseness and its weight, and its length and its breadth, and what is upon it from the weight of the mountain and its water, and the animals and other than that.
وَ إِنَّمَا يَتَحَرَّكُ فِي نَاحِيَةٍ وَ لَمْ يَتَحَرَّكْ فِي نَاحِيَةٍ أُخْرَى وَ هِيَ مُلْتَحِمَةٌ جَسَداً وَاحِداً وَ خَلْقاً مُتَّصِلًا بِلَا فَصْلٍ وَ لَا وَصْلٍ تَهْدِمُ نَاحِيَةً وَ تَخْسِفُ بِهَا وَ تُسَلِّمُ أُخْرَى فَعِنْدَهَا عَرَفَ الْقَلْبُ أَنَّ مُحَرِّكَ مَا حُرِّكَ مِنْهَا هُوَ مُمْسِكُ مَا أُمْسِكَ مِنْهَا وَ هُوَ مُحَرِّكُ الرِّيحِ وَ مُمْسِكُهَا وَ هُوَ مُدَبِّرُ السَّمَاءِ وَ الْأَرْضِ وَ مَا بَيْنَهُمَا وَ أَنَّ الْأَرْضَ لَوْ كَانَتْ هِيَ الْمُتَزَلْزِلَةَ لِنَفْسِهَا لَمَا تَزَلْزَلَتْ وَ لَمَا تَحَرَّكَتْ وَ لَكِنَّهُ الَّذِي دَبَّرَهَا وَ خَلَقَهَا حَرَّكَ مِنْهَا مَا شَاءَ
And rather, it moves in an area and does not move in another area, and it is bound as one body, and a creation connected without any distance nor a connection. It demolishes an area and submerges with it, and another is safe. During it, the heart recognises that the Mover Who moved these He–azwj is the Withholder of what is withheld from it, and He–azwj is the Mover of the wind and its Withholder, and He–azwj is the Manager of the sky and the earth and whatever is between the two, and that the earth, if it tremors by itself, it would not have tremored and not moved, but it is the One–azwj Who Manages it, Moves from it whatever He–azwj so Desires.
ثُمَّ نَظَرَ الْعَيْنُ إِلَى الْعَظِيمِ مِنَ الْآيَاتِ مِنَ السَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَ الْأَرْضِ بِمَنْزِلَةِ الدُّخَانِ لَا جَسَدَ لَهُ يَلْمِسُ بِشَيْءٍ مِنَ الْأَرْضِ وَ الْجِبَالِ يَتَخَلَّلُ الشَّجَرَةَ فَلَا يُحَرِّكُ مِنْهَا شَيْئاً وَ لَا يَهْصِرُ مِنْهَا غُصْناً وَ لَا يُعَلَّقُ مِنْهَا بِشَيْءٍ يَعْتَرِضُ الرُّكْبَانَ فَيَحُولُ بَعْضُهُمْ مِنْ بَعْضٍ مِنْ ظُلْمَتِهِ وَ كَثَافَتِهِ وَ يَحْتَمِلُ مِنْ ثِقَلِ الْمَاءِ وَ كَثْرَتِهِ مَا لَا يَقْدِرُ عَلَى صِفَتِهِ
Then the eyes look at the magnificent signs from the clouds, subdued between the sky and the earth, being at the status of the smoke, there being no body for it to be touched by anything from the earth and the mountains. It penetrates the tree but does not move anything from these, nor does it sway any branch from these, nor does it attach with anything from it. It exposes the pods and some of them turnover from the others being cleaned of its dirt, and it carries the weight of the water and its volume what is not able upon describing it.
مَعَ مَا فِيهِ مِنَ الصَّوَاعِقِ الصَّادِعَةِ وَ الْبُرُوقِ اللَّامِعَةِ وَ الرَّعْدِ وَ الثَّلْجِ وَ الْبَرْدِ وَ الْجَلِيدِ مَا لَا تَبْلُغُ الْأَوْهَامُ صِفَتَهُ وَ لَا تَهْتَدِي الْقُلُوبُ إِلَى كُنْهِ عَجَائِبِهِ فَيَخْرُجُ مُسْتَقِلًّا فِي الْهَوَاءِ يَجْتَمِعُ بَعْدَ تَفَرُّقِهِ وَ يَلْتَحِمُ بَعْدَ تَزَايُلِهِ تُفَرِّقُهُ الرِّيَاحُ مِنَ الْجِهَاتِ كُلِّهَا إِلَى حَيْثُ تَسُوقُهُ بِإِذْنِ اللَّهِ رَبِّهَا
Along with that is what there is in it from the furious lightning, and the glowing brilliance, and the thunder, and the snow, and the cold, and the ice what the imaginations cannot reach its description, nor can the hearts be guided to the essence of its wonders. So, these (clouds) go independently in the air and gather after their separation and stick together after their dispersal. The wind separates it from all the direction to wherever its ushers it by the Permission of Allah–azwj, its Lord–azwj.
يَسْفُلُ مَرَّةً وَ يَعْلُو أُخْرَى مُتَمَسِّكٌ بِمَا فِيهِ مِنَ الْمَاءِ الْكَثِيرِ الَّذِي إِذَا أَزْجَاهُ صَارَتْ مِنْهُ الْبُحُورُ يَمُرُّ عَلَى الْأَرَاضِي الْكَثِيرَةِ وَ الْبُلْدَانِ الْمُتَنَائِيَةِ لَا تَنْقُصُ مِنْهُ نُقْطَةٌ حَتَّى يَنْتَهِيَ إِلَى مَا لَا يُحْصَى مِنَ الْفَرَاسِخِ فَيُرْسِلُ مَا فِيهِ قَطْرَةً بَعْدَ قَطْرَةٍ وَ سَيْلًا بَعْدَ سَيْلٍ مُتَتَابِعٌ عَلَى رِسْلِهِ حَتَّى يَنْقَعَ الْبِرَكُ وَ تَمْتَلِئَ الْفِجَاجُ
It goes lower at times and higher at another, being attached with what is in it from the abundant water which, when it drives it, the vapour comes from it, passing upon a lot of lands, and the spread-out cities, not being deficient from it by a dot, until it ends up to what cannot be counted from the Farsakhs, and it sends whatever is in it, drop after drop, and a torrent after torrent, consecutive upon its sending until it cleans the ponds and fills up the ravines.
وَ تَعْتَلِيَ الْأَوْدِيَةُ بِالسُّيُولِ كَأَمْثَالِ الْجِبَالِ غَاصَّةً بِسُيُولِهَا مُصَمَّخَةَ الْآذَانِ لِدَوِيِّهَا وَ هَدِيرِهَا فَتَحْيَا بِهَا الْأَرْضُ الْمَيِّتَةُ فَتُصْبِحُ مُخْضَرَّةً بَعْدَ أَنْ كَانَتْ مُغْبَرَّةً وَ مَعِيشَةً بَعْدَ أَنْ كَانَتْ مُجْدِبَةً قَدْ كَسَبَتْ أَلْوَاناً مِنْ نَبَاتٍ عُشْبٍ نَاضِرَةً زَاهِرَةً مُزَيَّنَةً مَعَاشاً لِلنَّاسِ وَ الْأَنْعَامِ فَإِذَا أَفْرَغَ الْغَمَامُ مَاءَهُ أَقْلَعَ وَ تَفَرَّقَ وَ ذَهَبَ حَيْثُ لَا يُعَايَنُ وَ لَا يُدْرَى أَيْنَ تَوَارَى
And the valleys swell up due to the torrents like the mountains filled by its torrents, deafening the ears by its loudness and its roar. The dead land is revived by it, and it becomes green after having been dusty, and productive and having been infertile, being painted with the colours of fresh vegetation, blossoms, adorned, for life of the people, and animals. So, when the cloud frees up its water, it takes off, and disperses and goes away where it cannot be seen nor known where it is hiding.
فَأَدَّتِ الْعَيْنُ ذَلِكَ إِلَى الْقَلْبِ أَنَّ ذَلِكَ السَّحَابَ لَوْ كَانَ بِغَيْرِ مُدَبِّرٍ وَ كَانَ مَا وَصَفْتُ مِنْ تِلْقَاءِ نَفْسِهِ مَا احْتَمَلَ نِصْفَ ذَلِكَ مِنَ الثِّقَلِ مِنَ الْمَاءِ وَ إِنْ كَانَ هُوَ الَّذِي يُرْسِلُهُ لَمَا احْتَمَلَهُ أَلْفَيْ فَرْسَخٍ أَوْ أَكْثَرَ وَ لَأَرْسَلَهُ فِيمَا هُوَ أَقْرَبُ مِنْ ذَلِكَ وَ لَمَا أَرْسَلَهُ قَطْرَةً بَعْدَ قَطْرَةٍ بَلْ كَانَ يُرْسِلُهُ إِرْسَالًا فَكَانَ يَهْدِمُ الْبُنْيَانَ وَ يُفْسِدُ النَّبَاتَ وَ لَمَا جَازَ إِلَى بَلَدٍ وَ تَرَكَ آخَرَ دُونَهُ
The eye leads that to the heart and the heart recognises that, if that cloud had been without a Manager, and had existed, what we described, from itself, would not have carried even half of that from the weight of the water, and even if it was the one sending it to where it would be carried, a thousand Farsakhs or more, and it would send it to where it was nearer than that, and would not send a drop after drop, but it would send a sending which would demolish the buildings, and spoil the vegetation, and would not exceed to a city and leave another one besides it.
فَعَرَفَ الْقَلْبُ بِالْأَعْلَامِ الْمُنِيرَةِ الْوَاضِحَةِ أَنَّ مُدَبِّرَ الْأُمُورِ وَاحِدٌ وَ أَنَّهُ لَوْ كَانَ اثْنَيْنِ أَوْ ثَلَاثَةً لَكَانَ فِي طُولِ هَذِهِ الْأَزْمِنَةِ وَ الْأَبَدِ وَ الدَّهْرِ اخْتِلَافٌ فِي التَّدْبِيرِ وَ تَنَاقُضٌ فِي الْأُمُورِ وَ لَتَأَخَّرَ بَعْضٌ وَ تَقَدَّمَ بَعْضٌ وَ لَكَانَ تَسَفَّلَ بَعْضُ مَا قَدْ عَلَا وَ لَعَلَا بَعْضُ مَا قَدْ سَفَلَ وَ لَطَلَعَ شَيْءٌ وَ غَابَ فَتَأَخَّرَ عَنْ وَقْتِهِ أَوْ تَقَدَّمَ مَا قَبْلَهُ
The heart recognises that with the radiant clear signs that the Manager of the affairs is One, and if there had been two, or three, there would have been during the length of these eras and the perpetual times, differing’s in the arrangements and the contradictions in the affairs, and some would be delays and some brought forward. Some of what had been higher, would be lower, and raise some of what had been lower, and something would emerge and disappear and be delayed from its time, or preceded what is before it.
فَعَرَفَ الْقَلْبُ بِذَلِكَ أَنَّ مُدَبِّرَ الْأَشْيَاءِ مَا غَابَ مِنْهَا وَ مَا ظَهَرَ هُوَ اللَّهُ الْأَوَّلُ خَالِقُ السَّمَاءِ وَ مُمْسِكُهَا وَ فَارِشُ الْأَرْضِ وَ دَاحِيهَا وَ صَانِعُ مَا بَيْنَ ذَلِكَ مِمَّا عَدَدْنَا وَ غَيْرِ ذَلِكَ مِمَّا لَمْ يُحْصَ
The heart recognises by that, that the Manager of the things, whatever is hidden from these and apparent, He-azwj is Allah-azwj, the First, Creator of the sky and its Withholder, and Furnisher of the earth and is Spreader, and Maker of what is between that, from what we-asws counted, and other than that from what we-asws did not count.
وَ كَذَلِكَ عَايَنَتِ الْعَيْنُ اخْتِلَافَ اللَّيْلِ وَ النَّهَارِ دَائِبَيْنِ جَدِيدَيْنِ لَا يَبْلَيَانِ فِي طُولِ كَرِّهِمَا وَ لَا يَتَغَيَّرَانِ لِكَثْرَةِ اخْتِلَافِهِمَا وَ لَا يَنْقُصَانِ عَنْ حَالِهِمَا النَّهَارُ فِي نُورِهِ وَ ضِيَائِهِ وَ اللَّيْلُ فِي سَوَادِهِ وَ ظُلْمَتِهِ
And similar to that, the eye witnesses the interchange of the night and the day, both constantly pursuing their courses, not wearing out during the length of their work, nor changing due to the frequency of their interchange, nor there being any reduction of their states – the day regarding its radiance and its illumination, and the night regarding its blackness and its darkness.
يَلِجُ أَحَدُهَمَا فِي الْآخَرِ حَتَّى يَنْتَهِيَ كُلُّ وَاحِدٍ مِنْهُمَا إِلَى غَايَةٍ- مَحْدُودَةٍ مَعْرُوفَةٍ فِي الطُّولِ وَ الْقِصَرِ عَلَى مَرْتَبَةٍ وَاحِدَةٍ وَ مَجْرًى وَاحِدٍ مَعَ سُكُونِ مَنْ يَسْكُنُ فِي اللَّيْلِ وَ انْتِشَارِ مَنْ يَنْتَشِرُ فِي النَّهَارِ وَ انْتِشَارِ مَنْ يَنْتَشِرُ فِي اللَّيْلِ وَ سُكُونِ مَنْ يَسْكُنُ فِي النَّهَارِ
One of them penetrates into the other until each one of them ends up a peak of its well-known limit, regarding the length and the shortness upon one order and one flow, with resting the one who rests during the, and the dispersal of the one who disperses during the night, and dispersal of the one which disperses during the day and resting of the one who rests during the day.
ثُمَّ الْحَرِّ وَ الْبَرْدِ وَ حُلُولِ أَحَدِهِمَا بِعَقِبِ الْآخَرِ حَتَّى تَكُونَ الْحَرُّ بَرْداً وَ الْبَرْدُ حَرّاً فِي وَقْتِهِ وَ إِبَّانِهِ فَكُلُّ هَذَا مِمَّا يَسْتَدِلُّ بِهِ الْقَلْبُ عَلَى الرَّبِّ سُبْحَانَهُ وَ تَعَالَى فَعَرَفَ الْقَلْبُ بِعَقْلِهِ أَنَّ مُدَبِّرَ هَذِهِ الْأَشْيَاءِ هُوَ الْوَاحِدُ الْعَزِيزُ الْحَكِيمُ الَّذِي لَمْ يَزَلْ وَ لَا يَزَالُ
Then, the heat and the cold, and the advents follow up, one on the heels of another until the heat becomes cold, and the cold (becomes) heat during its time and its season. All this is from what the heart is evidence upon the Lord-azwj, Glorious and Exalted, and the heart knows by its intellect that the One-azwj Who Arranged these things, He-azwj is the One, the Mighty, the Wise Who neither declines not will be declining.
وَ أَنَّهُ لَوْ كَانَ فِي السَّمَاوَاتِ وَ الْأَرَضِينَ آلِهَةٌ مَعَهُ سُبْحَانَهُ لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَ لَعَلَا بَعْضُهُمْ عَلَى بَعْضٍ وَ لَفَسَدَ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى صَاحِبِهِ
And it is so, if there was in the skies and the earths (another) god along with Him-azwj, the Glorious, each god would with whatever he created, and raise some of them upon the other, and each one of the two would spoil matters upon his counterpart.
وَ كَذَلِكَ سَمِعَتِ الْأُذُنُ مَا أَنْزَلَ الْمُدَبِّرُ مِنَ الْكُتُبِ تَصْدِيقاً لِمَا أَدْرَكَتْهُ الْقُلُوبُ بِعُقُولِهَا وَ تَوْفِيقِ اللَّهِ إِيَّاهَا وَ مَا قَالَهُ مَنْ عَرَفَهُ كُنْهَ مَعْرِفَتِهِ بِلَا وَلَدٍ وَ لَا صَاحِبَةٍ وَ لَا شَرِيكٍ فَأَدَّتِ الْأُذُنُ مَا سَمِعَتْ مِنَ اللِّسَانِ بِمَقَالَةِ الْأَنْبِيَاءِ إِلَى الْقَلْبِ
And similar to that, the ears hear what the Arranger has Sent down from the Books in ratification of what the hearts realise with their intellects, and Allah-azwj Inclining it, and what he said, the one who recognised His-azwj Essence, recognised Him-azwj as being without a son or a female companion or an associate. The ear leads with what it hears from the tongue with the words of the Prophets-as, to the heart.
فَقَالَ قَدْ أَتَيْتَنِي مِنْ أَبْوَابٍ لَطِيفَةٍ بِمَا لَمْ يَأْتِنِي بِهِ أَحَدٌ غَيْرُكَ إِلَّا أَنَّهُ لَا يَمْنَعُنِي مِنْ تَرْكِ مَا فِي يَدِي إِلَّا الْإِيضَاحُ وَ الْحُجَّةُ الْقَوِيَّةُ بِمَا وَصَفْتَ لِي وَ فَسَّرْتَ
He said, ‘You-asws have given me from the subtle doors with what no one has given me apart from you-asws, except that nothing is preventing me from leaving what is in my hands (atheism) except the clarification, and the strong argument with what you-asws described to me and interpreted’.
وَ قُلْتُ أَمَّا إِذَا حَجَبْتَ عَنِ الْجَوَابِ وَ اخْتَلَفَ مِنْكَ الْمَقَالُ فَسَيَأْتِيكَ مِنَ الدَّلَالَةِ مِنْ قِبَلِ نَفْسِكَ خَاصَّةً مَا يَسْتَبِينُ لَكَ أَنَّ الْحَوَاسَّ لَا تَعْرِفُ شَيْئاً إِلَّا بِالْقَلْبِ
I-asws said: ‘But, when you are veiled from the answer, and there is a differing from you of the words, so I-asws shall give you from the evidence, from the direction of your own self in particular, what would explain to you that the senses do not recognise anything except through the heart.
فَهَلْ رَأَيْتَ فِي الْمَنَامِ أَنَّكَ تَأْكُلُ وَ تَشْرَبُ حَتَّى وَصَلَتْ لَذَّةُ ذَلِكَ إِلَى قَلْبِكَ قَالَ نَعَمْ قُلْتُ فَهَلْ رَأَيْتَ أَنَّكَ تَضْحَكُ وَ تَبْكِي وَ تَجُولُ فِي الْبُلْدَانِ الَّتِي لَمْ تَرَهَا وَ الَّتِي قَدْ رَأَيْتَهَا حَتَّى تَعْلَمَ مَعَالِمَ مَا رَأَيْتَ مِنْهَا قَالَ نَعَمْ مَا لَا أُحْصِي
Have you seen in the dream that you are eating and drinking until the taste of that arrives to your heart?’ He said, ‘Yes’. I-asws said: ‘Have you seen that you are laughing and crying and wandering in the cities which you had not seen and which you had seen, until you know the landmarks of what you saw from these?’ He said, ‘Yes, what I cannot even count’.
قُلْتُ فَهَلْ رَأَيْتَ أَحَداً مِنْ أَقَارِبِكَ مِنْ أَخٍ أَوْ أَبٍ أَوْ ذِي رَحِمٍ قَدْ مَاتَ قَبْلَ ذَلِكَ حَتَّى تَعْلَمَهُ وَ تَعْرِفَهُ كَمَعْرِفَتِكَ إِيَّاهُ قَبْلَ أَنْ يَمُوتَ قَالَ أَكْثَرُ مِنَ الْكَثِيرِ قُلْتُ فَأَخْبِرْنِي أَيُّ حَوَاسِّكَ أَدْرَكَ هَذِهِ الْأَشْيَاءَ فِي مَنَامِكَ حَتَّى دَلَّتْ قَلْبَكَ عَلَى مُعَايَنَةِ الْمَوْتَى وَ كَلَامِهِمْ وَ أَكْلِ طَعَامِهِمْ وَ الْجَوَلَانِ فِي الْبُلْدَانِ وَ الضَّحِكِ وَ الْبُكَاءِ وَ غَيْرِ ذَلِكَ
I-asws said: ‘Have you seen anyone from your relatives, from a brother, or father, or near relatives who had died before that until you knew him and recognised him like your recognising him before he had died?’ He said, ‘More than the more’. I-asws said: ‘Tell me, which of your sense realise these things in your dream until it points your heart upon witnesses the deceased and their speeches, and eating their foods, and the wandering in the cities, and the laughing and the crying, and other than that?’
قَالَ مَا أَقْدِرُ أَنْ أَقُولَ لَكَ أَيُّ حَوَاسِّي أَدْرَكَ ذَلِكَ أَوْ شَيْئاً مِنْهُ وَ كَيْفَ تُدْرِكُ وَ هِيَ بِمَنْزِلَةِ الْمَيِّتِ لَا تَسْمَعُ وَ لَا تُبْصِرُ
He said, ‘I am not able to say to you which of my senses realises that, or anything from it, and how can it realise, and it is as the status of the dead, neither hearing nor seeing?’
قُلْتُ فَأَخْبِرْنِي حَيْثُ اسْتَيْقَظْتَ أَ لَسْتَ قَدْ ذَكَرْتَ الَّذِي رَأَيْتَ فِي مَنَامِكَ تَحْفَظُهُ وَ تَقُصُّهُ بَعْدَ يَقَظَتِكَ عَلَى إِخْوَانِكَ لَا تَنْسَى مِنْهُ حَرْفاً قَالَ إِنَّهُ كَمَا تَقُولُ وَ رُبَّمَا رَأَيْتُ الشَّيْءَ فِي مَنَامِي ثُمَّ لَا أُمْسِي حَتَّى أَرَاهُ فِي يَقَظَتِي كَمَا رَأَيْتُهُ فِي مَنَامِي
I-asws said: ‘Tell me, when you wake up, don’t you remember which you saw in your dream, memorising it and your examining it after your waking up, upon your brother, not forgetting it (even) a little?’ He said, ‘It is just as you-asws are saying, and sometimes I see the thing in my dream, then I don’t come to the evening until I see it in my wakefulness just as I had seen it in my dream’.
قُلْتُ فَأَخْبِرْنِي أَيُّ حَوَاسِّكَ قَرَّرَتْ عِلْمَ ذَلِكَ فِي قَلْبِكَ حَتَّى ذَكَرْتَهُ بَعْدَ مَا اسْتَيْقَظْتَ قَالَ إِنَّ هَذَا الْأَمْرَ مَا دَخَلَتْ فِيهِ الْحَوَاسُّ قُلْتُ أَ فَلَيْسَ يَنْبَغِي لَكَ أَنْ تَعْلَمَ حَيْثُ بَطَلَتِ الْحَوَاسُّ فِي هَذَا أَنَّ الَّذِي عَايَنَ تِلْكَ الْأَشْيَاءَ وَ حَفِظَهَا فِي مَنَامِكَ قَلْبُكَ الَّذِي جَعَلَ اللَّهُ فِيهِ الْعَقْلَ الَّذِي احْتَجَّ بِهِ عَلَى الْعِبَادِ
I-asws said, ‘Tell me-asws, which of your senses decide the knowledge of that in your heart until you mention it after having woken up?’ He said, ‘This is the matter the senses don’t enter into’. I-asws said: ‘Isn’t it befitting for you that you know where the senses are invalidated in this, that which witnessed those things in your dream and memorised these, is your heart in which Allah-azwj has Made the intellect to be, by which He-azwj Argues the servants with?’
قَالَ إِنَّ الَّذِي رَأَيْتُ فِي مَنَامِي لَيْسَ بِشَيْءٍ إِنَّمَا هُوَ بِمَنْزِلَةِ السَّرَابِ الَّذِي يُعَايِنُهُ صَاحِبُهُ وَ يَنْظُرُ إِلَيْهِ لَا يَشُكُّ أَنَّهُ مَاءٌ فَإِذَا انْتَهَى إِلَى مَكَانِهِ لَمْ يَجِدْهُ شَيْئاً فَمَا رَأَيْتُ فِي مَنَامِي فَبِهَذِهِ الْمَنْزِلَةِ
He said, ‘Surely, that which I saw in my dream isn’t anything. But rather, it is at the status of the mirage which a person sees it and looks at it, not doubting in it that it is indeed water. But, when he ends to its place, he does not find anything. Therefore, what I saw in my dream is with this status!’
قُلْتُ كَيْفَ شَبَّهْتَ السَّرَابَ بِمَا رَأَيْتَ فِي مَنَامِكَ مِنْ أَكْلِكَ الطَّعَامَ الْحُلْوَ وَ الْحَامِضَ وَ مَا رَأَيْتَ مِنَ الْفَرَحِ وَ الْحَزَنِ قَالَ لِأَنَّ السَّرَابَ حَيْثُ انْتَهَيْتُ إِلَى مَوْضِعِهِ صَارَ لَا شَيْءَ وَ كَذَلِكَ صَارَ مَا رَأَيْتُ فِي مَنَامِي حِينَ انْتَبَهْتُ
I-asws said: ‘How can you resemble the mirage with what you see in your dream from your eating the sweet and sour food, and what you see from the happiness and the grief?’ He said, ‘Because the mirage, when you end up to its place, becomes nothing, and similar to that is what becomes what I see in my dream, when I take notice!’
قُلْتُ فَأَخْبِرْنِي إِنْ أَتَيْتُكَ بِأَمْرٍ وَجَدْتَ لَذَّتَهُ فِي مَنَامِكَ وَ خَفَقَ لِذَلِكَ قَلْبُكَ أَ لَسْتَ تَعْلَمُ أَنَّ الْأَمْرَ عَلَى مَا وَصَفْتُ لَكَ قَالَ بَلَى
I-asws said: ‘Tell me-asws, if I-asws come to you with a matter and you find it’s pleasure in your dream, and your heart pulsates for that, don’t you know that the matter is upon what I-asws described to you?’ He said, ‘Yes’.
قُلْتُ فَأَخْبِرْنِي هَلِ احْتَلَمْتَ قَطُّ حَتَّى قَضَيْتَ فِي امْرَأَةٍ نَهْمَتَكَ عَرَفْتَهَا أَمْ لَمْ تَعْرِفْهَا قَالَ بَلَى مَا لَا أُحْصِيهِ قُلْتُ أَ لَسْتَ وَجَدْتَ لِذَلِكَ لَذَّةً عَلَى قَدْرِ لَذَّتِكَ فِي يَقَظَتِكَ فَتَنْتَبِهُ وَ قَدْ أَنْزَلْتَ الشَّهْوَةَ حَتَّى يَخْرُجُ مِنْكَ بِقَدْرِ مَا يَخْرُجُ فِي الْيَقَظَةِ هَذَا كَسْرٌ بِحُجَّتِكَ فِي السَّرَابِ
I-asws said: ‘Tell me-asws, have you ever dreamt of a woman at all until you fulfil your desires, whether you know her or not know her?’ He said, ‘Yes, more than I can count’. I-asws said: ‘Didn’t you find the pleasure of that upon a measurement of your pleasure in your wakefulness, and you noticed that the desire had descended to the extent that there has come out from you, a measurement of what tends to come out from you during the wakefulness? This is a breaking of your argument regarding the mirage’.
قَالَ مَا يَرَى الْمُحْتَلِمُ فِي مَنَامِهِ شَيْئاً إِلَّا مَا كَانَتْ حَوَاسُّهُ دَلَّتْ عَلَيْهِ فِي الْيَقَظَةِ
He said, ‘The dreamer does not see in his dream anything except what his senses had pointed upon him in his wakefulness’.
قُلْتُ مَا زِدْتَ عَلَى أَنْ قَوَّيْتَ مَقَالَتِي وَ زَعَمْتَ أَنَّ الْقَلْبَ يَعْقِلُ الْأَشْيَاءَ وَ يَعْرِفُهَا بَعْدَ ذَهَابِ الْحَوَاسِّ وَ مَوْتِهَا فَكَيْفَ أَنْكَرْتَ أَنَّ الْقَلْبَ يَعْرِفُ الْأَشْيَاءَ وَ هُوَ يَقْظَانُ مُجْتَمِعَةٌ لَهُ حَوَاسُّهُ وَ مَا الَّذِي عَرَّفَهُ إِيَّاهَا بَعْدَ مَوْتِ الْحَوَاسِّ وَ هُوَ لَا يَسْمَعُ وَ لَا يُبْصِرُ
I-asws said: ‘You have not increased upon the strength of my-asws words, and you claim that the heart understand the things and recognises them after the going away of the senses and their deaths, then how can you deny that the heart understand the things and it is awake, its senses having been gathered to it, and what is that which makes it recognise, after the death of the senses, and it (heart) can neither hear nor see?
وَ لَكُنْتَ حَقِيقاً أَنْ لَا تُنْكِرَ لَهُ الْمَعْرِفَةَ وَ حَوَاسُّهُ حَيَّةٌ مُجْتَمِعَةٌ إِذَا أَقْرَرْتَ أَنَّهُ يَنْظُرُ إِلَى الِامْرَأَةِ بَعْدَ ذَهَابِ حَوَاسِّهِ حَتَّى نَكَحَهَا وَ أَصَابَ لَذَّتَهُ مِنْهَا فَيَنْبَغِي لِمَنْ يَعْقِلُ حَيْثُ وَصَفَ الْقَلْبَ بِمَا وَصَفَهُ بِهِ مِنْ مَعْرِفَتِهِ بِالْأَشْيَاءِ وَ الْحَوَاسُّ ذَاهِبَةٌ أَنْ يَعْرِفَ أَنَّ الْقَلْبَ مُدَبِّرُ الْحَوَاسِّ وَ مَلِكُهَا وَ رَأْسُهَا وَ الْقَاضِي عَلَيْهَا
But the reality is that you cannot deny there being for it, the recognition, and its senses being alive, gathered, when you accept that he looks at the woman after the going away of his senses until he copulates with her and attains its pleasure from it. Therefore, it is befitting for one to understand where the heart is described with what I-asws have described with it, from its recognition of the things, and the senses are gone, that he recognises that the heart is a manager of the senses and its owner and its ruler, and the decider upon it.
فَإِنَّهُ مَا جَهِلَ الْإِنْسَانُ مِنْ شَيْءٍ فَمَا يَجْهَلُ أَنَّ الْيَدَ لَا تَقْدِرُ عَلَى الْعَيْنِ أَنْ تَقْلَعَهَا وَ لَا عَلَى اللِّسَانِ أَنْ تَقْطَعَهُ وَ أَنَّهُ لَيْسَ يَقْدِرُ شَيْءٌ مِنَ الْحَوَاسِ أَنْ يَفْعَلَ بِشَيْءٍ مِنَ الْجَسَدِ شَيْئاً بِغَيْرِ إِذْنِ الْقَلْبِ وَ دَلَالَتِهِ وَ تَدْبِيرِهِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ الْقَلْبَ مُدَبِّراً لِلْجَسَدِ
It is so, whatever the human being may be ignorant of a thing, he is not ignorant of the fact that the hand is not able upon (function of) the eye if it is uprooted, nor upon the (function) of the tongue if it is cut off, and it is that it isn’t able upon anything from the (functions of) the senses that it should do anything with anything from the body without the permission of the heart and its evidence and its management, because Allah-azwj Blessed and Exalted Made the heart to be a manager of the body.
بِهِ يَسْمَعُ وَ بِهِ يُبْصِرُ وَ هُوَ الْقَاضِي وَ الْأَمِيرُ عَلَيْهِ لَا يَتَقَدَّمُ الْجَسَدُ إِنْ هُوَ تَأَخَّرَ وَ لَا يَتَأَخَّرُ إِنْ هُوَ تَقَدَّمَ وَ بِهِ سَمِعَتِ الْحَوَاسُّ وَ أَبْصَرَتْ إِنْ أَمَرَهَا ائْتَمَرَتْ وَ إِنْ نَهَاهَا انْتَهَتْ وَ بِهِ يَنْزِلُ الْفَرَحُ وَ الْحَزَنُ وَ بِهِ يَنْزِلُ الْأَلَمُ إِنْ فَسَدَ شَيْءٌ مِنَ الْحَوَاسِّ بَقِيَ عَلَى حَالِهِ وَ إِنْ فَسَدَ الْقَلْبُ ذَهَبَ جَمِيعُهَا حَتَّى لَا يَسْمَعُ وَ لَا يُبْصِرُ
By it, he hears, and by it he sees, and it is the judge and the commander upon him. The body cannot go forward if it delays it, nor can he delay if it precedes, and by it the senses hear and see. It orders, they obey, and if it forbids, they refrain. And by it descend the happiness and the grief, and by it descends the pain. If something from the senses is spoilt, it (heart) would remain upon its state, but if the heart spoils, they all go away until he can neither hear nor see’.
قَالَ لَقَدْ كُنْتُ أَظُنُّكَ لَا تَتَخَلَّصُ مِنْ هَذِهِ الْمَسْأَلَةِ وَ قَدْ جِئْتَ بِشَيْءٍ لَا أَقْدِرُ عَلَى رَدِّهِ قُلْتُ وَ أَنَا أُعْطِيكَ تَصَادِيقَ مَا أَنْبَأْتُكَ بِهِ وَ مَا رَأَيْتَ فِي مَنَامِكَ فِي مَجْلِسِكَ السَّاعَةَ قَالَ افْعَلْ فَإِنِّي قَدْ تَحَيَّرْتُ فِي هَذِهِ الْمَسْأَلَةِ
He said, ‘I had thought that you-asws will not finish from these questions, and you-asws come with something I am not able upon refuting it’. I-asws said: ‘And I-asws shall give you its verification, what I-asws informed you with and what you had seen in your dream, in this sitting of yours, now’. He said, ‘Do so, for I am confused in these questions’.
قُلْتُ أَخْبِرْنِي هَلْ تُحَدِّثُ نَفْسَكَ مِنْ تِجَارَةٍ أَوْ صِنَاعَةٍ أَوْ بِنَاءٍ أَوْ تَقْدِيرِ شَيْءٍ وَ تَأْمُرُ بِهِ إِذَا أَحْكَمْتَ تَقْدِيرَهُ فِي ظَنِّكَ قَالَ نَعَمْ قُلْتُ فَهَلْ أَشْرَكْتَ قَلْبَكَ فِي ذَلِكَ الْفِكْرِ شَيْئاً مِنْ حَوَاسِّكَ قَالَ لَا قُلْتُ أَ فَلَا تَعْلَمُ أَنَّ الَّذِي أَخْبَرَكَ بِهِ قَلْبُكَ حَقٌّ قَالَ الْيَقِينُ هُوَ فَزِدْنِي مَا يُذْهِبُ الشَّكَّ عَنِّي وَ يُزِيلُ الشُّبْهَةَ مِنْ قَلْبِي.
I-asws said: ‘Tell me-asws, do you discuss with yourself regarding a business, or a manufacture, or a building, or a determination of anything, and you go ahead with it when its determination orders you in your thoughts?’ (He said), ‘Yes’. I-asws said: ‘So, does your heart participate in that thought, anything from your senses?’ He said, ‘No’. I-asws said: ‘So, don’t you know that, that which informed your heart has with, is true?’ He said, ‘It is the certainty, but increase for me what would drive the doubt away from me and the suspicious would decline from my heart’’.[48]
46- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ اللَّهُ يَتَوَفَّى الْأَنْفُسَ الْآيَةَ قَالَ نَفْسٌ وَ رُوحٌ بَيْنَهُمَا مِثْلُ شُعَاعِ الشَّمْسِ فَيَتَوَفَّى اللَّهُ النَّفْسَ فِي مَنَامِهِ وَ يَدَعُ الرُّوحَ فِي جَوْفِهِ يَتَقَلَّبُ وَ يَعِيشُ فَإِنْ بَدَا لِلَّهِ أَنْ يَقْبِضَهُ قَبَضَ الرُّوحَ فَمَاتَ وَ إِنْ أَخَّرَ أَجَلَهُ رَدَّ النَّفْسَ إِلَى مَكَانِهَا مِنْ جَوْفِهِ.
(The non-Shia book) ‘Al Durr Al Mansour’ –
‘From Ibn Abbas regarding His-azwj Words: Allah Expires the selves [39:42] – the Verse. He said, ‘A self and a soul, between the two is like a ray of the sun. Allah-azwj Expires the self during his sleep and leaves the soul in his inside, turning and living. If there is a Change of Decision for Allah-azwj that He-azwj Captures it, Captures the soul, so he dies, and if He-azwj Delays his term, Returns the soul to its place from inside him’’.[49] (Not a Hadeeth + non-Shia source)
47- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ اللَّهُ يَتَوَفَّى الْأَنْفُسَ الْآيَةَ قَالَ كُلُّ نَفْسٍ لَهَا سَبَبٌ تَجْرِي فِيهِ فَإِذَا قَضَى عَلَيْهَا الْمَوْتُ نَامَتْ حَتَّى يَنْقَطِعَ السَّبَبُ وَ الَّتِي لَمْ تَمُتْ تُتْرَكُ.
And from Ibn Abbas – Regarding His-azwj Words: Allah Expires the selves [39:42] – the Verse. He said, ‘Every self, there is a means for it flowing in it. When the death is Decreed upon it, he sleeps until the means is cut off, and the one which does not die is left’’.[50] (This is neither a Hadeeth and nor from Shia source)
48- وَ عَنِ ابْنِ عَبَّاسٍ فِي الْآيَةِ قَالَ سَبَبٌ مَمْدُودٌ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَأَرْوَاحُ الْمَوْتَى وَ أَرْوَاحُ الْأَحْيَاءِ تَأْوِي إِلَى ذَلِكَ السَّبَبِ فَتَعَلَّقُ النَّفْسُ الْمَيِّتَةُ بِالنَّفْسِ الْحَيَّةِ فَإِذَا أُذِنَ لِهَذِهِ الْحَيَّةِ بِالانْصِرَافِ إِلَى جَسَدِهَا تَسْتَكْمِلُ رِزْقَهَا أُمْسِكَتِ النَّفْسُ الْمَيِّتَةُ وَ أُرْسِلَتِ الْأُخْرَى.
And from Ibn Abbas – Regarding the Verse. He said, ‘A means extending what is between the east and the west, between the sky and the earth. The souls of the dead and the souls of the living shelter to that means. The self of the dead links with the self of the living. When the life is Permitted for this with the leaving to (go back) to is body to complete its sustenance. The self of the dead is withheld and the other one is sent (back)’’.[51] (This is neither a Hadeeth and nor from Shia source)
49- وَ عَنْ جُحَيْفَةَ قَالَ: كَانَ رَسُولُ اللَّهِ ص فِي سَفَرِهِ الَّذِي نَامُوا فِيهِ حَتَّى طَلَعَتِ الشَّمْسُ ثُمَّ قَالَ إِنَّكُمْ كُنْتُمْ أَمْوَاتاً فَرَدَّ اللَّهُ إِلَيْكُمْ أَرْوَاحَكُمْ.
And from Juheyfa who said, ‘Rasool-Allah-saww was in a journey in which slept until the sun emerged. Then he-saww said: ‘You all were dead, then Allah-azwj Returned your souls to you!’’[52] (From a non-Shia source)
50 شِهَابُ الْأَخْبَارِ، قَالَ النَّبِيُّ ص الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ مَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ.
(The book) ‘Shahab Al Akhbar’ –
‘The souls are conscripted soldiers. Whatever they recognise from these, incline, and whatever from these deny, they differ’’.[53] (From a non-Shia source)
و فِي الْحَدِيثِ أَرْوَاحُ الشُّهَدَاءِ فِي أَجْوَافِ طَيْرٍ خُضْرٍ تَعَلَّقُ مِنْ وَرَقِ الْجَنَّةِ ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْشِ.
And in the (non-Shia) Hadeeth, ‘The souls of the martyrs are in the insides of green birds handing from the leaves of the Paradise. Then they shelter to lamps hanging with the Throne’’.[54] (From a non-Shia source)
و رَوَتْ عَائِشَةُ فِي سَبَبِ هَذَا الْحَدِيثِ أَنَّ مُخَنَّثاً قَدِمَ الْمَدِينَةَ فَنَزَلَ عَلَى مُخَنَّثٍ مِنْ غَيْرِ أَنْ يَعْلَمَ أَنَّهُ مُخَنَّثٌ فَبَلَغَ ذَلِكَ النَّبِيَّ ص فَقَالَ الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ الْحَدِيثَ.
And Ayesha has reported regarding the cause of this Hadeeth, ‘A hermaphrodite arrived at Al Medina. He descended (lodged) with a hermaphrodite, from without him knowing that he was a hermaphrodite. That reached the Prophet-saww. He-saww said: ‘The souls are conscripted soldiers’ – the Hadeeth’’.[55]
وَ رُوِيَ عَنْهُ ص الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَتَشَامُّ كَمَا تَشَامُّ الْخَيْلُ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ فَلَوْ أَنَّ مُؤْمِناً جَاءَ إِلَى مَجْلِسٍ فِيهِ مِائَةُ مُنَافِقٍ لَيْسَ فِيهِمْ إِلَّا مُؤْمِنٌ وَاحِدٌ لَجَاءَ حَتَّى يَجْلِسَ إِلَيْهِ.
And it is reported from him-saww: ‘The souls are a conscripted soldiers, so they gang up like the ganging of the horses. Whatever they recognise from these, they get together, and whatever they deny from these, they differ. If a Momin were to come to a gather in which are one hundred hypocrites, there isn’t in it except for one Momin, he would come until he sits to (near) him’’.[56]
أو كما قال وَ رُوِيَ عَنْ عَائِشَةَ أَنَّهَا قَالَتْ كَانَتِ امْرَأَةٌ بِمَكَّةَ تَدْخُلُ عَلَى نِسَاءِ قُرَيْشٍ تُضْحِكُهُنَّ فَلَمَّا هَاجَرْتُ إِلَى الْمَدِينَةِ دَخَلَتِ الْمَدِينَةَ فَدَخَلَتْ عَلَيَّ قُلْتُ فُلَانَةُ مَا أَقْدَمَكِ قَالَتْ إِلَيْكُنَّ قُلْتُ فَأَيْنَ نَزَلْتِ قَالَتْ عَلَى فُلَانَةَ امْرَأَةٍ مُضْحِكَةٍ بِالْمَدِينَةِ
Or like what he said, ‘And it is reported from Ayesha, she said, ‘There was a woman in Makkah who used to enter to see the women of Quraysh to make them laugh. When she emigrated to Al Medina, she entered Al Medina. She went to see me. I said, ‘O So and so! What made you arrive?’ She said, ‘To see you all’. I said, ‘Where have you descended?’ She said, ‘Upon so and so woman, a comedienne in Al Medina’.
فَدَخَلَ رَسُولُ اللَّهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ دَخَلَتْ فُلَانَةُ الْمُضْحِكَةُ قَالَ ص فَعَلَى مَنْ نَزَلَتْ قُلْتُ عَلَى فُلَانَةَ قَالَ الْمُضْحِكَةِ قُلْتُ نَعَمْ قَالَ الْحَمْدُ لِلَّهِ إِنَّ الْأَرْوَاحَ جُنُودٌ مُجَنَّدَةٌ الْحَدِيثَ..
Rasool-Allah-saww entered. I said, ‘O Rasool-Allah-saww! So and so comedienne!’ He-saww said: ‘Upon who has she descended’. I said, ‘Upon so and so’. He-saww said: ‘The comedienne?’ I said, ‘Yes’. He-saww said: ‘The Praise is for Allah-azwj! The souls are conscripted soldiers’ – the Hadeeth’’.[57]
شِهَابُ الْأَخْبَارِ، قَالَ النَّبِيُّ ص النَّاسُ مَعَادِنُ كَمَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ.
(The book) ‘Shihab Al-Akhbar’ – ‘The Prophet-saww said: ‘The people are a mine like the mines of gold and silver’’.[58]
52 الشِّهَابُ، النَّاسُ كَإِبِلٍ مِائَةٍ لَا تَجِدُ فِيهَا رَاحِلَةً وَاحِدَةً.
(The book) ‘Al Shihab’ – The people are like a hundred camels. You will not find among them one mount’’.[59]
فَقَالَ ص تَجِدُونَ النَّاسَ مِنْ بَعْدِي كَإِبِلٍ مِائَةٍ لَيْسَ فِيهَا رَاحِلَةٌ.
He-saww said: ‘You will be finding the people from after me-as like one hundred camels. There wouldn’t be any mount in it’’.[60]
تذييل و تفصيل في بيان أقوال الحكماء و الصوفية و المتكلمين من الخاصة و العامة في حقيقة النفس و الروح ثم بيان ما ظهر من الآيات و الأخبار في ذلك.
Appendix and detail regarding the explanation of the words of the wise ones, and the Sufis, and the theologians from the special ones (Shias) and the general (Muslims) regarding the reality of the self and the soul, then an explanation of what is apparent from the Verses and the Ahadeeth regarding that.
A brief version of this chapter: –
و أنها الخلق الأول لِقَوْلِ النَّبِيِّ ص أَوَّلُ مَا أَبْدَعَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى هِيَ النُّفُوسُ الْمُقَدَّسَةُ الْمُطَهَّرَةُ فَأَنْطَقَهَا بِتَوْحِيدِهِ ثُمَّ خَلَقَ بَعْدَ ذَلِكَ سَائِرَ خَلْقِهِ.
And it (soul) is the first creation due to the words of the Prophet-saww: ‘The first of what Allah-azwj the Glorious and Exalted Began with, these are the Holy selves, the purified. They spoke with His-azwj Tawheed. Then after that He-azwj Created rest of His-azwj creation’’.[61]
و اعتقادنا فيها أنها خلقت للبقاء و لم تخلق للفناء لِقَوْلِ النَّبِيِّ ص مَا خُلِقْتُمْ لِلْفَنَاءِ بَلْ خُلِقْتُمْ لِلْبَقَاءِ وَ إِنَّمَا تُنْقَلُونَ مِنْ دَارٍ إِلَى دَارٍ.
And our belief regarding these is, they have been Created for the lasting and were not Created for the annihilation, is due to Words of the Prophet-saww: ‘You have not been Created for the perishing, but you have been Created for the lasting, and rather you will be transferring from a house to a house’’.[62]
و أنها في الأرض غريبة و في الأبدان مسجونة و اعتقادنا فيها أنها إذا فارقت الأبدان فهي باقية منها منعمة و منها معذبة إلى أن يردها الله عز و جل بقدرته إلى أبدانها
And these are strangers in the earth, and prisoners in the bodies, and our belief regarding these is that when they separate from the bodies, they remain. From them are enjoying, and from them are Punishment, until Allah-azwj Mighty and Majestic Returns them by His-azwj Power to their bodies.
وَ قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ بِحَقٍّ أَقُولُ لَكُمْ إِنَّهُ لَا يَصْعَدُ إِلَى السَّمَاءِ إِلَّا مَا نَزَلَ مِنْهَا.
And Isa-as Ibn Maryam-as said to the disciples: ‘With truth I-as am saying to you all! Surely, it cannot ascend to the sky except what has descended from it!’’.
و قال الله جل ثناؤه وَ لَوْ شِئْنا لَرَفَعْناهُ بِها وَ لكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَ اتَّبَعَ هَواهُ فما لم ترفع منها إلى الملكوت بقي هو في الهاوية و ذلك لأن الجنة درجات و النار دركات
And Allah-azwj, Majestic is His-azwj Praise, Said: And had We so Desired, We would have Raised him with these, but he adhered to the ground and followed his whims. [7:176]. So whatever from these is not raised to the kingdom, he would remain in the abyss, and that is because the Paradise is of (ascending) ranks, and the Fire is of (descending) levels.
و قال الله عز و جل تَعْرُجُ الْمَلائِكَةُ وَ الرُّوحُ إِلَيْهِ
And Allah-azwj Mighty and Majestic Said: ‘The Angels and the Spirit ascend to Him [70:4].
و قال عز و جل إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَ نَهَرٍ فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ
And Mighty and Majestic Said: Surely the pious would be in Gardens and Rivers [54:54] In a truthful seat, in the Presence of a Powerful King [54:55].
و قال الله تعالى وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ وَ يَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And Allah-azwj the Exalted Said: And do not reckon those who are killed in Allah’s Way as dead; but they are alive being sustained in the Presence of their Lord [3:169] Rejoicing in what Allah has Given them from His Grace and they are receiving glad tidings of those whom have yet to join them from the ones they left behind. There would neither be fear upon them nor would they be grieving [3:170].
و قال الله تعالى وَ لا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْواتٌ بَلْ أَحْياءٌ وَ لكِنْ لا تَشْعُرُونَ
And Allah-azwj the Exalted Said: And do not be saying for the ones killed in the Way of Allah as dead ones; but they are alive, but you are not perceiving [2:154].
وَ قَالَ النَّبِيُّ صالْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ.
And the Prophet-saww said: ‘The souls are conscripted soldiers. So whatever they recognise from these, they compile (incline), and whatever they deny from these, they differ’’.[63]
وَ قَالَ الصَّادِقُ ع إِنَّ اللَّهَ تَعَالَى آخَى بَيْنَ الْأَرْوَاحِ فِي الْأَظِلَّةِ قَبْلَ أَنْ يَخْلُقَ الْأَبْدَانَ بِأَلْفَيْ عَامٍ فَلَوْ قَدْ قَامَ قَائِمُنَا أَهْلَ الْبَيْتِ لَوَرِثَ الْأَخُ الَّذِي آخَى بَيْنَهُمَا فِي الْأَظِلَّةِ وَ لَمْ يَرِثِ الْأَخُ مِنَ الْوِلَادَةِ.
And Al-Sadiq-asws said: ‘Allah-azwj the Exalted Established brotherhood between the souls in the (realm of the) shadows before He-azwj Created the bodies by two thousand years. If our‑asws Qaim-ajfj of People-asws of the Household were to stand, the brother would inherit the brother with whom the brotherhood had been established in the (realm of the) shadows, and he will not be inheriting the brother from the birth (biological brother)’’.[64]
وَ قَالَ الصَّادِقُ ع إِنَّ الْأَرْوَاحَ لَتَلْتَقِي فِي الْهَوَاءِ فَتَتَعَارَفُ وَ تَسَاءَلُ فَإِذَا أَقْبَلَ رُوحٌ مِنَ الْأَرْضِ قَالَتِ الْأَرْوَاحُ دَعُوهُ فَقَدْ أَفْلَتَ مِنْ هَوْلٍ عَظِيمٍ ثُمَّ سَأَلُوهُ مَا فَعَلَ فُلَانٌ وَ مَا فَعَلَ فُلَانٌ فَكُلَّمَا قَالَ قَدْ بَقِيَ رَجَوْهُ أَنْ يَلْحَقَ بِهِمْ وَ كُلَّمَا قَالَ قَدْ مَاتَ قَالُوا هَوَى هَوَى.
And Al-Sadiq-asws said: ‘The souls tend to meet in the air. They get acquainted and ask each other. When a soul comes from the earth, the souls say, ‘Call him, for he has just escaped from a mighty horror!’ Then they ask him, ‘What happened to so and so? And what happened to so and so?’ Every time he says, ‘He still remains’, they wish for him to join with them, and every time he says, ‘He has died’, they said, ‘Collapse! Collapse!’’[65]
و الذي ثبت من الحديث في هذا الباب أن الأرواح بعد موت الأجساد على ضربين منها ما ينقل إلى الثواب و العقاب و منها ما يبطل فلا يشعر بثواب و لا عقاب
And that which is proved from the Ahadeeth regarding this subject is that the souls, after the death of the bodies, are upon two categories. From these is what is transferred to the Reward and the Punishment, and from these is what is in suspense. He is neither aware of being Rewarded nor Punished.
وَ قَدْ رُوِيَ عَنِ الصَّادِقِ ع مَا ذَكَرْنَا فِي هَذَا الْمَعْنَى وَ بَيَّنَّاهُ وَ سُئِلَ عَمَّنْ مَاتَ فِي هَذِهِ الدَّارِ أَيْنَ تَكُونُ رُوحُهُ
And it has been reported from Al-Sadiq-asws what we have mentioned in this meaning and explained it – and he-asws was asked about the one who dies in this time, ‘Where does his soul happen to be?
فَقَالَ مَنْ مَاتَ وَ هُوَ مَاحِضٌ لِلْإِيمَانِ مَحْضاً أَوْ مَاحِضٌ لِلْكُفْرِ مَحْضاً نُقِلَتْ رُوحُهُ مِنْ هَيْكَلِهِ إِلَى مِثْلِهِ فِي الصُّورَةِ وَ جُوزِيَ بِأَعْمَالِهِ إِلَى يَوْمِ الْقِيَامَةِ فَإِذَا بَعَثَ اللَّهُ مَنْ فِي الْقُبُورِ أَنْشَأَ جِسْمَهُ وَ رَدَّ رُوحَهُ إِلَى جَسَدِهِ وَ حَشَرَهُ لِيُوَفِّيَهُ أَعْمَالَهُ
He-asws said: ‘One who dies, and he was of pure of the Eman purely, or pure of the Kufr purely, his soul would be transferred from his moulds to it’s like in the image, and he would be Recompense for his deeds up to the Day of Qiyamah. When Allah-azwj Resurrects the one in the grave, his body grows and his soul is returned to his body, and he is assembled to fulfil his deeds.
فَالْمُؤْمِنُ يَنْتَقِلُ رُوحُهُ مِنْ جَسَدِهِ إِلَى مِثْلِ جَسَدِهِ فِي الصُّورَةِ فَيُجْعَلُ فِي جِنَانٍ مِنْ جِنَانِ اللَّهِ يَتَنَعَّمُ فِيهَا إِلَى يَوْمِ الْمَآبِ وَ الْكَافِرُ يَنْتَقِلُ رُوحُهُ مِنْ جَسَدِهِ إِلَى مِثْلِهِ بِعَيْنِهِ وَ يُجْعَلُ فِي النَّارِ فَيُعَذَّبُ بِهَا إِلَى يَوْمِ الْقِيَامَةِ.
The Momin, his soul is transferred from his body to a likeness of his body in the image. He is made to be in the gardens from the gardens of Allah-azwj enjoying in them up to the Day of the Qiyamah, while the Kafir, his soul is transferred from his body to its likeness exactly, and he is made to be in the Fire being Punished with it up to the Day of Qiyamah’’.
و شاهد ذلك في المؤمن قوله تعالى قِيلَ ادْخُلِ الْجَنَّةَ قالَ يا لَيْتَ قَوْمِي يَعْلَمُونَ بِما غَفَرَ لِي رَبِّي
And an attestation of that regarding the Momin are Words of the Exalted: It was Said: “Enter the Paradise!” He said, ‘Alas! If only my people knew [36:26] Due to what has my Lord Forgiven me and Made me to be from the honoured ones!’ [36:27].
و شاهد ما ذكرناه في الكافر قوله تعالى النَّارُ يُعْرَضُونَ عَلَيْها غُدُوًّا وَ عَشِيًّا فأخبر سبحانه أن مؤمنا قال بعد موته و قد أدخل الجنة يا لَيْتَ قَوْمِي يَعْلَمُونَ و أخبر أن كافرا يعذب بعد موته غُدُوًّا وَ عَشِيًّا و يوم يقوم الساعة يخلد في النار.
And an attestation of what we have mentioned regarding the Kafir are Words of the Exalted: The Fire – they would be presented to it morning and evening; [40:46]. So the Glorious has Informed that a Momin would say after his death, and he has already entered the Paradise: ‘Alas! If only my people knew [36:26], and Informed that a Kafir would be Punished after his death, morning, and evening; [40:46], and the Day the House would be established, he would be eternally in the Fire.
وَ قَدْ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّمَا يُسْأَلُ فِي قَبْرِهِ مَنْ مَحَضَ الْإِيمَانَ مَحْضاً أَوْ مَحَضَ الْكُفْرَ مَحْضاً فَأَمَّا مَا سِوَى هَذَيْنِ فَإِنَّهُ يُلْهَى عَنْهُ.
And it has been reported from Abu Abdullah-asws having said: ‘But rather he would be questioned in his grave, the one of pure Eman, or one of pure Kufr. As for what is besides these two, he would be distracted away from it’’.[66]
وَ قَالَ فِي الرَّجْعَةِ إِنَّمَا يَرْجِعُ إِلَى الدُّنْيَا عِنْدَ قِيَامِ الْقَائِمِ مَنْ مَحَضَ الْإِيمَانَ أَوْ مَحَضَ الْكُفْرَ مَحْضاً فَأَمَّا مَا سِوَى هَذَيْنِ فَلَا رُجُوعَ لَهُمْ إِلَى يَوْمِ الْمَآبِ.
And he-asws said regarding the Return (Raj’at): ‘But rather, he will return to the world during the rising of Al-Qaim-ajfj, one of pure Eman or one of pure Kufr. As for what is besides these two, there will be no return for them up to the Day of Qiyamah’’.[67]
و قد اختلف أصحابنا فيمن ينعم و يعذب بعد موته فقال بعضهم المعذب و المنعم هو الروح التي توجه إليها الأمر و النهي و التكليف سموها جوهرا
And our companions have differed regarding the one enjoying and being Punished after his death. Some of them said, ‘The Punished and the enjoying, it is the soul which the Commands and the Prohibitions and the encumberments are directed to. It is named as essence’.
و قال آخرون بل الروح الحياة جعلت في جسد كجسده في دار الدنيا و كلا الأمرين يجوزان في العقل و الأظهر عندي قول من قال إنها الجوهر المخاطب و هو الذي يسميه الفلاسفة البسيط
And others said, ‘But, the soul is the life. It would be made to be in a body like its body in the house of the world’. And both of these two matters are allowed in the intellect, and the most apparent in my view is the word of the one who says, ‘It is the essence addressed, and it is which the Philosophers have named as ‘Al-Baseet’ (the simplex).
و قد جاء في الحديث أن الأنبياء خاصة و الأئمة من بعده ينقلون بأجسادهم و أرواحهم من الأرض إلى السماء فيتنعمون في أجسادهم التي كانوا فيها عند مقامهم في الدنيا و هذا خاص لحجج الله دون من سواهم من الناس
And it has come in the Hadeeth that the Prophets-as in particular and the Imams-asws from after him-saww have been transferred along with their-as bodies and their-as souls, from the earth to the sky. So they-as are enjoying in their-as bodies which they used to be in during their stay in the world, and this is especially for the Divine Authorities of Allah-azwj besides the ones besides them from the people.
وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ صَلَّى عَلَيَّ مِنْ عِنْدِ قَبْرِي سَمِعْتُهُ وَ مَنْ صَلَّى عَلَيَّ مِنْ بَعِيدٍ بُلِّغْتُهُ.
And it has been reported from the Prophet-saww having said: ‘One who sends Salawaat upon me-saww near to my-saww grave, I-saww hear him, and the one who sends Salawaat upon me-saww from afar, I-saww shall reach him’’.[68]
وَ قَالَ ص مَنْ صَلَّى عَلَيَّ مَرَّةً صَلَّيْتُ عَلَيْهِ عَشْراً وَ مَنْ صَلَّى عَلَيَّ عَشْراً صَلَّيْتُ عَلَيْهِ مِائَةَ مَرَّةٍ فَلْيُكْثِرِ امْرُؤٌ مِنْكُمُ الصَّلَاةَ عَلَيَّ أَوْ فَلْيُقِلَّ.
And he-saww said: ‘One who sends Salawaat upon me-saww once, I-saww shall send Salawaat upon him-saww ten times, and one who sends Salawaat upon me ten times, I-saww shall send Salawaat upon him one hundred times. Therefore, let the person from you frequent the Salawaat upon me-saww, or so let him do it scarcely’’.[69]
أقول وَ قَدْ رَوَى بَعْضُ الصُّوفِيَّةِ فِي كُتُبِهِمْ عَنْ كُمَيْلِ بْنِ زِيَادٍ أَنَّهُ قَالَ: سَأَلْتُ مَوْلَانَا أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أُرِيدُ أَنْ تُعَرِّفَنِي نَفْسِي
I (Majlisi) am saying, ‘And some of the Sufis have reported in their books from Kumeyl Bin Ziyad having said, ‘I asked our Master-asws Amir Al-Momineen Ali-asws. I said, ‘O Amir Al-Momineen-asws! I want you-asws introduce me to myself’.
قَالَ يَا كُمَيْلُ وَ أَيَّ الْأَنْفُسِ تُرِيدُ أَنْ أُعَرِّفَكَ قُلْتُ يَا مَوْلَايَ هَلْ هِيَ إِلَّا نَفْسٌ وَاحِدَةٌ
He-asws said: ‘O Kumeyl! And which ‘self’ do you want me-asws to introduce to you?’ I said, ‘O my Master-asws! Isn’t it excepting oneself?’
قَالَ يَا كُمَيْلُ إِنَّمَا هِيَ أَرْبَعَةٌ النَّامِيَةُ النَّبَاتِيَّةُ وَ الْحِسِّيَّةُ الْحَيَوَانِيَّةُ وَ النَّاطِقَةُ الْقُدْسِيَّةُ وَ الْكُلِّيَّةُ الْإِلَهِيَّةُ وَ لِكُلِّ وَاحِدَةٍ مِنْ هَذِهِ خَمْسُ قُوًى وَ خَاصِيَّتَانِ
He-asws said: ‘O Kumeyl! But rather, these are four – the developmental vegetative, and the sensory animalistic, and the speaking Holy, and the wholly Divine, and for each one of these there are five strengths and two specialities.
فَالنَّامِيَةُ النَّبَاتِيَّةُ لَهَا خَمْسُ قُوًى مَاسِكَةٌ وَ جَاذِبَةٌ وَ هَاضِمَةٌ وَ دَافِعَةٌ وَ مُرَبِّيَةٌ وَ لَهَا خَاصِيَّتَانِ الزِّيَادَةُ وَ النُّقْصَانُ وَ انْبِعَاثُهَا مِنَ الْكَبِدِ
The developmental vegetative, for it there are five strengths – clasping, and pulling, and digesting, and defending, and nourishing, and there are two specialities for it – the increase and the decrease, and their emission is from the liver.
وَ الْحِسِّيَّةُ الْحَيَوَانِيَّةُ لَهَا خَمْسُ قُوًى سَمْعٌ وَ بَصَرٌ وَ شَمٌّ وَ ذَوْقٌ وَ لَمْسٌ وَ لَهَا خَاصِيَّتَانِ الرِّضَا وَ الْغَضَبُ وَ انْبِعَاثُهَا مِنَ الْقَلْبِ
And the sensory animalistic, for there are five strengths – hearing, and sight, and smell, and taste, and touch, and there are two specialities for it – the pleasure and the angers, and their emission is from the heart.
وَ النَّاطِقَةُ الْقُدْسِيَّةُ لَهَا خَمْسُ قُوًى فِكْرٌ وَ ذِكْرٌ وَ عِلْمٌ وَ حِلْمٌ وَ نَبَاهَةٌ وَ لَيْسَ لَهَا انْبِعَاثٌ وَ هِيَ أَشْبَهُ الْأَشْيَاءِ بِالنُّفُوسِ الْفَلَكِيَّةِ وَ لَهَا خَاصِيَّتَانِ النَّزَاهَةُ وَ الْحِكْمَةُ
And the speaking, Holy, there are five strengths for it – thought, and mention, and knowledge, and forbearance, and the brilliance, and there isn’t an emission for these, and these are the most resembling of the things with the heavenly selves, and there are two specialities for it – the integrity and the wisdom.
وَ الْكُلِّيَّةُ الْإِلَهِيَّةُ لَهَا خَمْسُ قُوًى بَهَاءٌ فِي فَنَاءٍ وَ نَعِيمٌ فِي شَقَاءٍ وَ عِزٌّ فِي ذُلٍّ وَ فَقْرٌ فِي غَنَاءٍ وَ صَبْرٌ فِي بَلَاءٍ وَ لَهَا خَاصِيَّتَانِ الرِّضَا وَ التَّسْلِيمُ وَ هَذِهِ الَّتِي مَبْدَؤُهَا مِنَ اللَّهِ وَ إِلَيْهِ تَعُودُ
And the wholly Divine, there are five strengths for it – splendour during the annihilation, and bliss during misery, and honour during humiliation, and poverty during riches, and patience during afflictions, and there are two specialities for it – the pleasure and the submission, and these are which their beginning is from Allah-azwj and to Him-azwj you shall return.
قَالَ اللَّهُ تَعَالَى وَ نَفَخْتُ فِيهِ مِنْ رُوحِي وَ قَالَ تَعَالَى يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلى رَبِّكِ راضِيَةً وَ الْعَقْلُ فِي وَسَطِ الْكُلِّ..
Allah-azwj the Exalted Said: and Blow into him from My Soul, then fall down towards him in Sajdah” [15:29]; and the Exalted Said: O you the contented soul! Return to your Lord, being well-pleased (with Him), [89:30], and the intellect is in the midst of it all!’’[70]
وَ رُوِيَ عَنِ الصَّادِقِينَ ع أَنَّهُمْ قَالُوا إِذَا فَارَقَتْ أَرْوَاحُ الْمُؤْمِنِينَ أَجْسَادَهُمْ أَسْكَنَهَا اللَّهُ تَعَالَى فِي مِثْلِ أَجْسَادِهِمُ الَّتِي فَارَقُوهَا فَيُنَعِّمُهُمْ فِي جَنَّةٍ
And it is reported from the truthful ones (Imams-asws), they-asws said: ‘When the souls of the Momineen separate from their bodies, Allah-azwj the Exalted Settles them in the likes of their bodies which they had separated from. He-azwj Causes them to be enjoying in a garden’.
وَ أَنْكَرُوا مَا ادَّعَتْهُ الْعَامَّةُ مِنْ أَنَّهَا تَسْكُنُ فِي حَوَاصِلِ الطُّيُورِ الْخُضْرِ وَ قَالُوا الْمُؤْمِنُ أَكْرَمُ عَلَى اللَّهِ مِنْ ذَلِكَ.
And they-asws denied what the general Muslims claimed from that these are settled in the beaks of the green birds, and they-asws said: ‘The Momin is honourable unto Allah-azwj than that!’’[71]
قَالَ ع تُحْفَةُ الْمُؤْمِنِ الْمَوْتُ.
He-asws said: ‘A gift of the Momin is the death’’.[72]
قَوْلُهُ ع مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ.
His-asws words: ‘One who recognises himself, so he has recognised his Lord-azwj’.[73]
قَالَ ع إِنَّ فِي الْجِسْمِ لَمُضْغَةً إِذَا صَلَحَتْ صَلَحَ سَائِرُهُ وَ إِذَا فَسَدَتْ فَسَدَ سَائِرُهُ وَ هِيَ الْقَلْبُ.
He-asws said: ‘In the body there is a lump (of flesh), when it is correct, the rest of it is correct, and when it is spoilt, the rest of it is spoilt, and it is the heart’’.[74]
عَنْ أَبِي الْحَسَنِ ع وَ قَالَ فِي آخِرِهِ وَ الْإِنْسَانُ وَاحِدٌ فِي الِاسْمِ لَا وَاحِدٌ فِي الْمَعْنَى وَ اللَّهُ جَلَّ جَلَالُهُ هُوَ وَاحِدٌ لَا وَاحِدَ غَيْرُهُ وَ لَا اخْتِلَافَ فِيهِ وَ لَا تَفَاوُتَ وَ لَا زِيَادَةَ وَ لَا نُقْصَانَ وَ أَمَّا الْإِنْسَانُ الْمَخْلُوقُ الْمَصْنُوعُ الْمُؤَلَّفُ مِنْ أَجْزَاءٍ مُخْتَلِفَةٍ وَ جَوَاهِرَ شَتَّى غَيْرَ أَنَّهُ بِالاجْتِمَاعِ شَيْءٌ وَاحِدٌ.
And from Abu Al Hassan-asws, and he-asws said at its end: ‘And the human being is one in the name and is not one in the meaning, and Allah-azwj, Majestic is His-azwj Majesty, He-azwj is One, there is no one part from Him-azwj and there is no differing in it, nor any discrepancy, nor increase, nor reduction; and as for the human being, he is the Created being, the Made, and Compiled from difference segments and various essences, apart from that he, by the unison of things, is one’’.
وَ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع فِي حَدِيثٍ طَوِيلٍ وَ لَكِنَّهُ الْقَدِيمُ فِي ذَاتِهِ وَ مَا سِوَى الْوَاحِدِ مُتَجَزِّئٌ وَ اللَّهُ الْوَاحِدُ لَا مُتَجَزِّئٌ وَ لَا مُتَوَهَّمٌ بِالْقِلَّةِ وَ الْكَثْرَةِ وَ كُلُّ مُتَجَزِّئٍ أَوْ مُتَوَهَّمٍ بِالْقِلَّةِ وَ الْكَثْرَةِ فَهُوَ مَخْلُوقٌ دَالٌّ عَلَى خَالِقٍ لَهُ.
And from Abu Ja’far-asws the 2nd in a lengthy Hadeeth: ‘But He-azwj is the Ancient regarding His-azwj Self, and whatever is besides the One, are segments, and Allah-azwj is the One, not segmented nor can He-azwj be imagined being with the scarcity and the abundance, and every segmented or imaginative with the scarcity and the abundance, it is a Created being evidencing upon there being a Creator for him’’.[75]
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع لَا تشبه [تُشْبِهُهُ] صُورَةٌ وَ لَا يُحَسُّ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْءٍ وَ لَا يُقَالُ شَيْءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْءٍ وَ لَا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الْأَشْيَاءِ لَا كَشَيْءٍ دَاخِلٍ وَ خَارِجٌ مِنَ الْأَشْيَاءِ لَا كَشَيْءٍ خَارِجٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَ لَا هَكَذَا غَيْرُهُ.
And from Amir Al-Momineen-asws: ‘Neither can an image resemble Him-azwj nor can He-azwj be felt by the sensory perceptions, nor compared with the people. He-azwj is near is His-azwj remoteness, and remote in His-azwj nearness, above all things, nor can a thing be said to be above Him-azwj. He-azwj is in front of all things, and it cannot be said for a front being for Him‑azwj. He-azwj is inside the things, not like a thing entering a thing, and He-azwj is outside from the things, not like a thing outside. Glorious is the One-azwj Who is like this and there is no one else like this’’.[76]
قَوْلُهُ ع النَّاسُ مَعَادِنُ كَمَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ.
His-asws words: ‘The people are a mine like the mines of gold and silver’’.[77]
وَ قَوْلُهُ ع الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ.
And his-asws words: ‘The souls are conscripted soldiers. Whatever they recognise from these, they incline (draw nearer), and whatever they deny from these, they differ (stay away)’’.[78]
مَا أَوْرَدَهُ فِي كِتَابِ التَّسَلِّي وَ التَّقَوِي وَ أَسْنَدَهُ إِلَى الصَّادِقِ ع حَدِيثٌ طَوِيلٌ يَقُولُ فِي آخِرِهِ وَ إِذَا احْتُضِرَ الْكَافِرُ حَضَرَهُ رَسُولُ اللَّهِ ص وَ عَلِيٌّ ع وَ جَبْرَئِيلُ وَ مَلَكُ الْمَوْتِ ع فَيَدْنُو إِلَيْهِ عَلِيٌّ ع فَيَقُولُ يَا رَسُولَ اللَّهِ إِنَّ هَذَا كَانَ يُبْغِضُنَا أَهْلَ الْبَيْتِ فَأَبْغِضْهُ
What is reported in the book ‘Al-Tasally Wa Al-Taqwa’, and it’s attribution is to Al-Sadiq-asws, a lengthy Hadeeth he-asws saying at it’s end: ‘And when (death) presents to the Kafir, Rasool-Allah-saww, and Ali-asws, and Jibraeel-as, and the Angel of death present to him. Ali-asws goes near him and says: ‘O Rasool-Allah-saww! This one used to hate us-asws, People-asws of the Household, so hate him!’
فَيَقُولُ رَسُولُ اللَّهِ يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُبْغِضُ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ
Rasool-Allah-saww says: ‘O Jibraeel-as! This one used to hate Allah-azwj, and His-azwj Rasool-saww, and People-asws of the Household of His-azwj Rasool-saww, so hate him!’
فَيَقُولُ جَبْرَئِيلُ لِمَلَكِ الْمَوْتِ إِنَّ هَذَا كَانَ يُبْغِضُ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِهِ فَأَبْغِضْهُ وَ اعْنُفْ بِهِ
Jibraeel-as said to the Angel of death: ‘This one used to hate Allah-azwj, and His-azwj Rasool-saww, and People-asws of his-saww Household, so hate him and be violent with him!’
فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ اللَّهِ أَخَذْتَ فَكَاكَ رَقَبَتِكَ أَخَذْتَ أَمَانَ بَرَاءَتِكَ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي دَارِ الْحَيَاةِ الدُّنْيَا
The Angel of death goes near him and says: ‘O servant of Allah-azwj! Did you take the liberation of your neck? Did you take the security of your freedom? Did you adhere with the great infallibility in the house of the life of the world?’
فَيَقُولُ وَ مَا هِيَ فَيَقُولُ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَيَقُولُ مَا أَعْرِفُهَا وَ لَا أَعْتَقِدُ بِهَا
He said, ‘And what is it?’ He-as said: ‘Wilayah of Ali-asws Bin Abu Talib-asws’. So he says, ‘I do not recognise it, nor do I believe in it!’
فَيَقُولُ لَهُ جَبْرَئِيلُ يَا عَدُوَّ اللَّهِ وَ مَا كُنْتَ تَعْتَقِدُ فَيَقُولُ كَذَا وَ كَذَا فَيَقُولُ لَهُ جَبْرَئِيلُ أَبْشِرْ يَا عَدُوَّ اللَّهِ بِسَخَطِ اللَّهِ وَ عَذَابِهِ فِي النَّارِ وَ أَمَّا مَا كُنْتَ تَرْجُو فَقَدْ فَاتَكَ وَ أَمَّا الَّذِي كُنْتَ تَخَافُهُ فَقَدْ نَزَلَ بِكَ
Jibraeel-as says to him: ‘O enemy of Allah-azwj! And what were you believing in?’ He says, ‘Such and such’. Jibraeel-as says to him: ‘Receive news, O enemy of Allah-azwj, of the Wrath of Allah-azwj and His-azwj Punishment in the Fire! And as for what you were wishing for, it has been lost to you, and as for that which you were fearing it, so it is befalling with you!’
ثُمَّ يَسُلُ نَفْسَهُ سَلًّا عَنِيفاً ثُمَّ يُوَكَّلُ بِرُوحِهِ مِائَةُ شَيْطَانٍ كُلُّهُمْ يَبْصُقُ فِي وَجْهِهِ وَ يَتَأَذَّى بِرِيحِهِ فَإِذَا وُضِعَ فِي قَبْرِهِ فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ النَّارِ يَدْخُلُ عَلَيْهِ مِنْ فَوْحِ رِيحِهَا وَ لَهَبِهَا
Then his soul is withdrawn with a violent withdrawal, then one hundred Satans-la are allocated with him, all of them spitting in his face and harming him with his-la smell. When he is placed in his grave, a door from the doors of the Fire entering into him from its reeking smells and its flames.
ثُمَّ إِنَّهُ يُؤْتَى بِرُوحِهِ إِلَى جِبَالِ بَرَهُوتَ ثُمَّ إِنَّهُ يَصِيرُ فِي الْمُرَكَّبَاتِ حَتَّى إِنَّهُ يَصِيرُ فِي دُودَةٍ بَعْدَ أَنْ يَجْرِيَ فِي كُلِّ مَسْخٍ مَسْخُوطٍ عَلَيْهِ حَتَّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ فَيَبْعَثُهُ اللَّهُ لِيَضْرِبَ عُنُقَهُ وَ ذَلِكَ قَوْلُهُ رَبَّنا أَمَتَّنَا اثْنَتَيْنِ وَ أَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنا بِذُنُوبِنا فَهَلْ إِلى خُرُوجٍ مِنْ سَبِيلٍ
Then they would come with his soul to a mountain of Barhout. Then he would come to be in the compounds until he would be come to be a worm after he flows in every morphing with severity upon him until our-asws Qaim-ajfj of People-asws of the Household, rises, so Allah-azwj will Send him-ajfj to strike off his neck, and that is His-azwj Word: They shall say, ‘Our Lord! You Made us die twice, and twice have You Given us life, so we do acknowledge our sins. So is there any way out?’ [40:11].
وَ اللَّهِ لَقَدْ أُتِيَ بِعُمَرَ بْنِ سَعْدٍ بَعْدَ مَا قُتِلَ وَ إِنَّهُ لَفِي صُورَةِ قِرْدٍ فِي عُنُقِهِ سِلْسِلَةٌ فَجَعَلَ يَعْرِفُ أَهْلَ الدَّارِ وَ هُمْ لَا يَعْرِفُونَهُ
By Allah-azwj! They had come with (the body of) Umar Bin Sa’ad-la after he was killed, and he was in an image of a monkey having a chain in his neck. He (his soul) went on to recognise people of the house (his family) and they were not recognising him.
وَ اللَّهِ لَا يَذْهَبُ الدُّنْيَا حَتَّى يُمْسَخَ عَدُوُّنَا مَسْخاً ظَاهِراً حَتَّى إِنَّ الرَّجُلَ مِنْهُمْ لَيُمْسَخُ فِي حَيَاتِهِ قِرْداً أَوْ خِنْزِيراً وَ مِنْ وَرَائِهِمْ عَذَابٌ غَلِيظٌ وَ مِنْ وَرَائِهِمْ جَهَنَّمُ وَ ساءَتْ مَصِيراً.
By Allah-azwj! The world will not go away until our-asws enemies are morphed with an apparent morphing, until the man from them is morphed during his lifetime as a monkey, or a pig, and from behind them is a harsh Punishment, and from behind them is Hell, and it is an evil destination’’.[79]
و الأخبار في هذا المعنى كثيرة قد جازت عن حد الآحاد فإن استحال النسخ و عولنا على أنه ألحق بها و دلس فيها و أضيف إليها فما ذا يحيل المسخ و قد صرح به فيها
And the Ahadeeth in this meaning are many, having exceeded from a limit of the limitations, and it is impossible to copy (transmit), and we are explaining it based upon that it is attached with it, and there is misrepresentation in these and additions to it. So what constitutes a morphing, and they are explicit with it regarding it.
و في قوله هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَ غَضِبَ عَلَيْهِ وَ جَعَلَ مِنْهُمُ الْقِرَدَةَ وَ الْخَنازِيرَ
And in His-azwj Words: Say: Shall I inform you all with one most evil that of Retribution in the Presence of Allah? The one whom Allah Cursed and was Wrathful upon, and Made from them, the monkey, and the pig, and the worshippers of the tyrants. They are in an eviler position and more straying from the Just Way [5:60].
و قوله فَقُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ و قوله وَ لَوْ نَشاءُ لَمَسَخْناهُمْ عَلى مَكانَتِهِمْ
so We Said to them: “Become apes, despised!” [2:65]; and His-azwj Words: And if We so Desire, We could Transfix them in their places, [36:67].
و الأخبار ناطقة بأن معنى هذا المسخ هو إحالة التغيير عن بنية الإنسانية إلى ما سواها
And the Ahadeeth are speaking with the meaning of this morphing, it is a reference to the change from a humanly constitution to what is besides it.
وَ فِي الْخَبَرِ الْمَشْهُورِ عَنْ حُذَيْفَةَ أَنَّهُ كَانَ يَقُولُ أَ رَأَيْتُمْ لَوْ قُلْتُ لَكُمْ إِنَّهُ يَكُونُ فِيكُمْ قِرَدَةٌ وَ خَنَازِيرُ أَ كُنْتُمْ مُصَدِّقِيَّ فَقَالَ رَجُلٌ يَكُونُ فِينَا قِرَدَةٌ وَ خَنَازِيرُ قَالَ وَ مَا يُؤْمِنُكَ مِنْ ذَلِكَ لَا أُمَّ لَكَ.
And in the famous Hadeeth from Huzeyfa, he-saww had said, ‘What is your view if I-saww were to say to you all that you among you would become monkeys and pigs? Will you ratify me‑saww?’ A man said, ‘Among us would become monkeys and pigs?’ He-saww said: ‘What makes you feel secure from that? May there be no mother for you!’’[80]
وَ قَدْ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ الْفِرْقَةَ الْمُعْتَزِلَةَ عَنْ أَهْلِ السَّبْتِ لَمَّا دَخَلُوا قَرْيَتَهُمْ بَعْدَ مَسْخِهِمْ عَرَفَتِ الْقِرَدَةُ أَنْسَابَهَا مِنَ الْإِنْسِ وَ لَمْ يَعْرِفِ الْإِنْسُ أَنْسَابَهَا مِنَ الْقِرَدَةِ فَقَالَ الْقَوْمُ لِلْقِرَدَةِ أَ لَمْ نَنْهَكُمْ.
And it has been reported from Abu Ja’far-asws: ‘The Mu’tazilite sect is from the people of the Sabbath. When they entered their towns after their morphing, the monkeys recognised their lineage from the human, but the humans did not recognise their lineage from the monkeys. The people said to the monkeys, ‘Did we not forbid you all (from violating the Sabbath)?’’[81]
وَ فِي تَفْسِيرِ الْعَسْكَرِيِّ ع فَمَسَخَهُمُ اللَّهُ كُلَّهُمْ قِرَدَةً وَ بَقِيَ بَابُ الْمَدِينَةِ مُغْلَقاً لَا يَخْرُجُ مِنْهُمْ أَحَدٌ وَ لَا يَدْخُلُ إِلَيْهِمْ أَحَدٌ
And in the Tafseer of Al-Askari-asws: ‘Allah-azwj Morphed them, all of them as monkeys, and they remained at the gate of the city (which was) closed. Neither could anyone of them exit nor anyone enter to them.
وَ تَسَامَعَ بِذَلِكَ أَهْلُ الْقُرَى فَقَصَدُوهُمْ وَ تَسَنَّمُوا حِيطَانَ الْبَلَدِ فَاطَّلَعُوا عَلَيْهِمْ فَإِذَا كُلُّهُمْ رِجَالُهُمْ وَ نِسَاؤُهُمْ قِرَدَةٌ يَمُوجُ بَعْضُهُمْ فِي بَعْضٍ
The people of the town heard that, so they aimed for them and climbed the walls of the city, and overlooked upon them, and behold, all of them, their men and their women were monkeys surging (bumping) into each other.
يَعْرِفُ هَؤُلَاءِ النَّاظِرُونَ مَعَارِفَهُمْ وَ قَرَابَاتِهِمْ وَ خُلَطَاءَهُمْ يَقُولُ الْمُطَّلِعُ لِبَعْضِهِمْ أَنْتَ فُلَانٌ أَنْتَ فُلَانٌ فَتَدْمَعُ عَيْنَيْهِ وَ يُومِئُ بِرَأْسِهِ أَيْ نَعَمْ.
These beholders recognised their acquaintances, and their relatives, and their known ones. The beholder said to one of them, ‘Are you so and so? Are you so and so?’ His eyes were tearful, and he gestured by his head to mean, yes’’.[82]
وَ رَوَى الصَّدُوقُ فِي الْعِلَلِ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ لَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ
And it is reported by Al-Sadouq in (the book) ‘Al-Illal’, by his chain from Abdullah Bin Al-Fazl who said, ‘I said to Abu Abdullah-asws, ‘Words of Allah-azwj Mighty and Majestic: And you have known those among you who transgressed during the Saturday, so We Said to them: “Become apes, despised!” [2:65].
قَالَ إِنَّ أُولَئِكَ مُسِخُوا ثَلَاثَةَ أَيَّامٍ ثُمَّ مَاتُوا وَ لَمْ يَتَنَاسَلُوا وَ إِنَّ الْقِرَدَةَ الْيَوْمَ مِثْلُ أُولَئِكَ وَ كَذَلِكَ الْخِنْزِيرُ وَ سَائِرُ الْمُسُوخِ مَا وُجِدَ مِنْهَا الْيَوْمَ مِنْ شَيْءٍ فَهُوَ مِثْلُهُ لَا يَحِلُّ أَنْ يُؤْكَلَ لَحْمُهُ الْخَبَرَ.
He-asws said: ‘They were morphed for three days, then they died, and they did not procreate, and that the monkeys of today are like them, and like that are the pigs and rest of the morphed (creatures). Nothing is found from these today, so it is similar to it. It is not Permissible to be eating it’s flesh’ – the Hadeeth’’.[83]
وَ رَوَى فِي الْعُيُونِ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْجَهْمِ قَالَ: سَمِعْتُ الْمَأْمُونَ يَسْأَلُ الرِّضَا ع عَمَّا يَرْوِيهِ النَّاسُ مِنْ أَمْرِ الزُّهْرَةِ وَ أَنَّهَا كَانَتِ امْرَأَةً فُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ وَ مَا يَرْوُونَهُ مِنْ أَمْرِ سُهَيْلٍ أَنَّهُ كَانَ عَشَّاراً بِالْيَمَنِ
And in a report in (the book) ‘Al Uyoun’ – By his chain from Ali Bin Muhammad Bin Al Jahm who said,
‘I heard Al-Mamoun asked Al-Reza-asws about what the people are reporting from the matter of Al-Zuhra (Venus) and that it used to be a woman Harut and Marut were fascinated by her, and what they are reporting from the matter of Canopus (bright star), that he used to be a tax collector in Al-Yemen.
فَقَالَ ع كَذَبُوا فِي قَوْلِهِمْ إِنَّهُمَا كَوْكَبَانِ وَ إِنَّهُمَا كَانَتَا دَابَّتَيْنِ مِنْ دَوَابِّ الْبَحْرِ فَغَلِطَ النَّاسُ وَ ظَنُّوا أَنَّهُمَا الْكَوْكَبَانِ وَ مَا كَانَ اللَّهُ لِيَمْسَخَ أَعْدَاءَهُ أَنْوَاراً مُضِيئَةً ثُمَّ يُبْقِيَهُمَا مَا بَقِيَتِ السَّمَاءُ وَ الْأَرْضُ
He-asws said: ‘They are lying in their words! These are two celestial bodies, and they used to be creatures from the creatures of the sea. The people were mistaken, and they thought that these two are celestial bodies. And it was not for Allah-azwj to Morph His-azwj enemies into illuminating lights, then Make them last for as long as the sky and the earth lasts.
وَ إِنَّ الْمُسُوخَ لَمْ يَبْقَ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ حَتَّى مَاتَتْ وَ مَا تَنَاسَلَ مِنْهَا شَيْءٌ وَ مَا عَلَى وَجْهِ الْأَرْضِ الْيَوْمَ مَسْخٌ وَ إِنَّ الَّتِي وَقَعَتْ عَلَيْهَا اسْمُ الْمُسُوخِيَّةِ مِثْلَ الْقِرْدِ وَ الْخِنْزِيرِ وَ الدُّبِّ وَ أَشْبَاهِهَا إِنَّمَا هِيَ مِثْلُ مَا مَسَخَ اللَّهُ عَزَّ وَ جَلَّ عَلَى صُوَرِهَا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ وَ لَعَنَهُمْ بِإِنْكَارِهِمْ تَوْحِيدَ اللَّهِ وَ تَكْذِيبِهِمْ رُسُلَهُ الْخَبَرَ.
And the Morphed (creature) does not remain more than three days until it dies, and nothing is procreated from it, and today there is no Morphed (creature) upon the surface of the earth, and that morphed name which has occurred upon these like the ‘monkey’ and the ‘pig’, and the ‘bear’ and their likes, but rather these are examples of what Allah-azwj Mighty and Majestic had Morphed people into their images as a Wrath of Allah-azwj upon them and Cursed them due to their denial of the Tawheed of Allah-azwj and their belying His-azwj Rasool‑as’ – the Hadeeth’’.[84]
باب 43 في خلق الأرواح قبل الأجساد و علة تعلقها بها و بعض شئونها من ائتلافها و اختلافها و حبها و بغضها و غير ذلك من أحوالها
CHAPTER 43 – REGARDNG CREATION OF THE SOULS BEFORE THE BODIES, AND THE REASON FOR THEIR LINK WITH THESE, AND SOME OF THEIR CONCERNS FROM THEIR INCLINATIONS AND THEIR DIFFERING, AND THEIR LOVE AND THEIR HATRED, AND OTHER THAN THAT FROM THEIR SITUATIONS
1- الْبَصَائِرُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ آدَمَ أَبِي الْحُسَيْنِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَمْزَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَأُحِبُّكَ فَقَالَ كَذَبْتَ
(The book) ‘Al Basaair’ – From Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Adam Abu Al Husayn, from Ismail Bin Abu Hamza, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘A man came to Amir Al-Momineen-asws. He said, ‘By Allah-azwj, O Amir Al-Momineen-asws! I love you-asws!’ He-asws said: ‘You are lying’.
فَقَالَ الرَّجُلُ سُبْحَانَ اللَّهِ كَأَنَّكَ تَعْرِفُ مَا فِي قَلْبِي فَقَالَ عَلِيٌّ ع إِنَّ اللَّهَ خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ ثُمَّ عَرَضَهُمْ عَلَيْنَا فَأَيْنَ كُنْتَ لَمْ أَرَكَ.
The man said, ‘Glory be to Allah-azwj! It is as if you-asws know what is in my heart!’ Ali-asws said: ‘Allah-azwj Created the souls before the bodies by two thousand years, then He-azwj Presented them to us-asws. So where were you? I-asws did not see you!’’[85]
2- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَلَّامِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَارَةَ قَالَ: كُنْتُ جَالِساً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع إِذْ أَقْبَلَ رَجُلٌ فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ اللَّهِ إِنِّي لَأُحِبُّكَ
And from him, from Abdullah Bin Muhammad, from Ibrahim Bin Muhammad, from Abdul Rahman Bin Abu Hashim, from Sallam Bin Abu Umeyr, from Umarah who said,
‘I was seated in the presence of Amir Al-Momineen-asws when a man came and greeted unto him-asws, then said, ‘O Amir Al-Momineen-asws! By Allah-azwj, I love you-asws!’
فَسَأَلَهُ ثُمَّ قَالَ لَهُ إِنَّ الْأَرْوَاحَ خُلِقَتْ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ ثُمَّ أُسْكِنَتِ الْهَوَاءَ فَمَا تَعَارَفَ مِنْهَا ثَمَّ ائْتَلَفَ هَاهُنَا وَ مَا تَنَاكَرَ مِنْهَا ثَمَّ اخْتَلَفَ هَاهُنَا وَ إِنَّ رُوحِي أَنْكَرَ رُوحَكَ.
He-asws asked him, then said to him: ‘The souls were Created before the bodies by two thousand years, then were settled in the ait. So whatever they recognise from these, they incline (get together) over here, and whatever they deny from these, then they differ over here, and my-asws soul had denied your soul!’’[86]
3- وَ مِنْهُ، عَنْ أَبِي مُحَمَّدٍ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ يُونُسَ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع وَ اللَّهِ إِنِّي لَأُحِبُّكَ ثَلَاثَ مَرَّاتٍ فَقَالَ عَلِيٌّ ع وَ اللَّهِ مَا تُحِبُّنِي
And from him, from Abu Muhammad, from Imran Bin Musa, from Yunus Bin Ja’far, from Ali Bin Asbat, from Muhammad Bin Al Fuzeyl, from Abu Hamza Al Sumali,
‘From Abu Abdullah-asws: ‘A man said to Amir Al-Momineen-asws, ‘By Allah-azwj, I love you-asws!’ – three times. Ali-asws said: ‘By Allah-azwj, you do not love me-asws!’’
فَغَضِبَ الرَّجُلُ فَقَالَ كَأَنَّكَ وَ اللَّهِ تُخْبِرُنِي مَا فِي نَفْسِي قَالَ لَهُ عَلِيٌّ ع لَا وَ لَكِنَّ اللَّهَ خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ فَلَمْ أَرَ رُوحَكَ فِيهَا.
The man was angry. He said, ‘It is as if you-asws, by Allah-azwj, are informing me what is within myself!’ Ali-asws said to him: ‘No, by Allah-azwj had Created the souls before the bodies by two thousand years. I-asws had not seen your soul among these’’.[87]
الْكَشِّيُّ، وَجَدْتُ فِي كِتَابِ جَبْرَئِيلَ بْنِ أَحْمَدَ بِخَطِّهِ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مَيْمُونِ بْنِ عَبْدِ اللَّهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَلَقَ اللَّهُ الْأَرْوَاحَ قَبْلَ الْأَجْسَادِ بِأَلْفَيْ عَامٍ ثُمَّ أَسْكَنَهَا الْهَوَاءَ فَمَا تَعَارَفَ مِنْهَا ثَمَّ ائْتَلَفَ هَاهُنَا وَ مَا تَنَاكَرَ ثَمَّ اخْتَلَفَ هَاهُنَا.
(The book) ‘Al Kashy’ – I found in the book of Jibraeel Bin Ahmad in his handwriting, ‘It is narrated to me by Muhammad Bin Isa, from Muhammad Bin Al Fuzeyl, from Abdullah Bin Abdul Rahman, from Al Heysam Bin Waqid, from Maymoun Bin Abdullah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Created the souls before the bodies by two thousand years, then Settled them in the air. Whatever they recognised from these, then they incline over here, and whatever they denied, then they differ over here’’.[88]
5 الْبَصَائِرُ، عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ فَلَمَّا رَكَّبَ الْأَرْوَاحَ فِي أَبْدَانِهَا كَتَبَ بَيْنَ أَعْيُنِهِمْ مُؤْمِنٌ أَوْ كَافِرٌ وَ مَا هُمْ بِهِ مُبْتَلَوْنَ وَ مَا هُمْ عَلَيْهِ مِنْ سَيِّئِ أَعْمَالِهِمْ وَ حَسَنِهَا فِي قَدْرِ أُذُنِ الْفَأْرَةِ
(The book) ‘Al Basaair’ – From one of our companions, from Muhammad Bin Al Husayn, from Muhammad Bin Muslim, from Ibrahim Bin Ayoub, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘Allah-azwj Blessed and Exalted Created the souls before the bodies by two thousand years. When the souls were installed in their bodies, it was written in between their eyes, ‘Momin’ or ‘Kafir’, and what they would be involved with, and what they would be upon from the evil of their deeds and it good, in (an area) a measurement of a rat’s ear.
ثُمَّ أَنْزَلَ بِذَلِكَ قُرْآناً عَلَى نَبِيِّهِ فَقَالَ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ وَ كَانَ رَسُولُ اللَّهِ ص هُوَ الْمُتَوَسِّمَ وَ أَنَا بَعْدَهُ وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِي هُمُ الْمُتَوَسِّمُونَ.
Then Quran was Revealed with that unto His-azwj Prophet-saww: Surely, in that are Signs for the distinguishers [15:75]; and it was so that Rasool-Allah-azwj, he-saww was the distinguisher, and I-asws am so after him-saww, and so are the Imams-asws from my-asws offspring, they-asws are the distinguishers’’.[89]
6- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ أَبِي أَيُّوبَ الْخَرَّازِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِأَيِّ عِلَّةٍ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ الْأَرْوَاحَ فِي الْأَبْدَانِ بَعْدَ كَوْنِهَا فِي مَلَكُوتِهِ الْأَعْلَى فِي أَرْفَعِ مَحَلٍّ
(The book) ‘Al Illal’ – From Ali Bin Ahmad, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail Al Barmakky, from Ja’far Bin Suleyman, from Abu Ayoub Al Khazaz, from Abdullah Bin Al Fazl Al Hashimy who said,
‘I said to Abu Abdullah-asws, ‘For which reach did Allah-azwj Mighty and Majestic Make the souls to be in the bodies after their coming into being in His-azwj upper kingdom in the lofty places?’
فَقَالَ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلِمَ أَنَّ الْأَرْوَاحَ فِي شَرَفِهَا وَ عُلُوِّهَا مَتَى مَا تُرِكَتْ عَلَى حَالِهَا نَزَعَ أَكْثَرُهَا إِلَى دَعْوَى الرُّبُوبِيَّةِ دُونَهُ عَزَّ وَ جَلَّ فَجَعَلَهَا بِقُدْرَتِهِ فِي الْأَبْدَانِ الَّتِي قَدَّرَ لَهَا فِي ابْتِدَاءِ التَّقْدِيرِ نَظَراً لَهَا وَ رَحْمَةً بِهَا
He-asws said: ‘Allah-azwj Blessed and Exalted Knew that the souls are in their nobility and their exaltedness when for as long as they are left upon their state. Most of these went to call for the lordship of beside Him-azwj Mighty and Majestic. So He-azwj Made these, with His-azwj Power, to be in the bodies which He-azwj had Determined for these in the beginning of the Pre-determination as a Respite with these and a Mercy with these.
وَ أَحْوَجَ بَعْضَهَا إِلَى بَعْضٍ وَ عَلَّقَ بَعْضَهَا عَلَى بَعْضٍ وَ رَفَعَ بَعْضَهَا عَلَى بَعْضٍ وَ رَفَعَ بَعْضَهَا فَوْقَ بَعْضٍ دَرَجَاتٍ وَ كَفَى بَعْضَهَا بِبَعْضٍ وَ بَعَثَ إِلَيْهِمْ رُسُلَهُ وَ اتَّخَذَ عَلَيْهِمْ حُجَجَهُ مُبَشِّرِينَ وَ مُنْذِرِينَ يَأْمُرُونَ بِتَعَاطِي الْعُبُودِيَّةِ وَ التَّوَاضُعِ لِمَعْبُودِهِمْ بِالْأَنْوَاعِ الَّتِي تَعَبَّدَهُمْ بِهَا
And Caused them needy to each other, and attached to each other, and Raised some of them above others in ranks, and Refrained some of them with others, and Sent His-azwj Rasools-as to them, and they-as took upon them His-azwj Arguments as giver of glad tiding and as warners, instructing them with obedient servitude, and humbleness to their Deity with the variety (of acts) which He-azwj had Enslaved them with.
وَ نَصَبَ لَهُمْ عُقُوبَاتٍ فِي الْعَاجِلِ وَ عُقُوبَاتٍ فِي الْآجِلِ وَ مَثُوبَاتٍ فِي الْعَاجِلِ وَ مَثُوبَاتٍ فِي الْآجِلِ لِيُرَغِّبَهُمْ بِذَلِكَ فِي الْخَيْرِ وَ يُزَهِّدَهُمْ فِي الشَّرِّ وَ لِيُذِلَّهُمْ بِطَلَبِ الْمَعَاشِ وَ الْمَكَاسِبِ
And He-azwj Installed Punishments for them in the current and Punishments in the future, and Rewards in the current and Rewards in the future, in order to Make them desirous with that regarding the good and Make them abstain regarding the evil, and in order to humble them with seeking the livelihoods and the earnings.
فَيَعْلَمُوا بِذَلِكَ أَنَّهُمْ بِهَا مَرْبُوبُونَ وَ عِبَادٌ مَخْلُوقُونَ وَ يُقْبِلُوا عَلَى عِبَادَتِهِ فَيَسْتَحِقُّوا بِذَلِكَ نَعِيمَ الْأَبَدِ وَ جَنَّةَ الْخُلْدِ وَ يَأْمَنُوا مِنَ النُزُوعِ إِلَى مَا لَيْسَ لَهُمْ بِحَقٍّ
Thus, they would be knowing with that that they are being nourished by it, and are Created servants, and they would turn to worshipping Him-azwj, so due to that they would be deserving the permanent Bliss, and the eternal garden, and they would be safe from the temptation to what isn’t for them by right’.
ثُمَّ قَالَ ع يَا ابْنَ الْفَضْلِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحْسَنُ نَظَراً لِعِبَادِهِ مِنْهُمْ لِأَنْفُسِهِمْ أَ لَا تَرَى أَنَّكَ لَا تَرَى فِيهِمْ إِلَّا مُحِبّاً لِلْعُلُوِّ عَلَى غَيْرِهِ حَتَّى إِنَّهُ يَكُونُ مِنْهُمْ لَمَنْ قَدْ نَزَعَ إِلَى دَعْوَى الرُّبُوبِيَّةِ وَ مِنْهُمْ مَنْ نَزَعَ إِلَى دَعْوَى النُّبُوَّةِ بِغَيْرِ حَقِّهَا وَ مِنْهُمْ مَنْ نَزَعَ إِلَى دَعْوَى الْإِمَامَةِ بِغَيْرِ حَقِّهَا
Then he-asws said: ‘O Ibn Al-Fazl! Allah-azwj Blessed and Exalted is of Excellent consideration to His-azwj servants than they are for their own selves. Don’t you see that you cannot see among them except love for the exaltedness upon others to the extent that has happen to be someone from them who was tempted to claim the lordship, and from them is one who was tempted to claim the Prophet-hood without it’s right, and from them is one who was tempted to claim the Imamate without it’s right?
وَ ذَلِكَ مَعَ مَا يَرَوْنَ فِي أَنْفُسِهِمْ مِنَ النَّقْصِ وَ الْعَجْزِ وَ الضَّعْفِ وَ الْمَهَانَةِ وَ الْحَاجَةِ وَ الْفَقْرِ وَ الْآلَامِ وَ الْمُنَاوَبَةِ عَلَيْهِمْ وَ الْمَوْتِ الْغَالِبِ لَهُمْ وَ الْقَاهِرِ لِجَمِيعِهِمْ
And that is along with what they are seeing for themselves of the deficiency, and the inability, and the weakness, and the debasement, and the need, and the poverty, and the pains, and the calamities upon them, and the death is prevailing to them, and the Subduer would be Gathering them.
يَا ابْنَ الْفَضْلِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَفْعَلُ بِعِبَادِهِ إِلَّا الْأَصْلَحَ لَهُمْ وَ لا يَظْلِمُ النَّاسَ شَيْئاً وَ لكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ.
O Ibn Al-Fazl! Allah-azwj Blessed and Exalted does not Deal with His-azwj servants except for (what is) the most correct for them, Surely, Allah does not do any injustice to the people, but the people are being unjust to themselves [10:44]’’.[90]
7- الْإِخْتِصَاصُ، بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: كُنْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع فَأَتَاهُ رَجُلٌ فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي وَ اللَّهِ لَأُحِبُّكَ فِي اللَّهِ وَ أُحِبُّكَ فِي السِّرِّ كَمَا أُحِبُّكَ فِي الْعَلَانِيَةِ وَ أَدِينُ اللَّهَ بِوَلَايَتِكَ فِي السِّرِّ كَمَا أَدِينُ بِهَا فِي الْعَلَانِيَةِ
(The book) ‘Al Ikhtisas’ – By his chain, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘I was with Amir Al-Momineen-asws. A man came and greeted unto him-asws, then said, ‘O Amir Al-Momineen-asws! By Allah-azwj, I love you-asws for the Sake of Allah-azwj, and I love you‑asws in the secrecy just as I love you in the open, and I make it a religion of Allah-azwj with your-asws Wilayah in the secrecy just as I make it a religion with it in the open!’
وَ بِيَدِ أَمِيرِ الْمُؤْمِنِينَ عُودٌ فَطَأْطَأَ رَأْسَهُ ثُمَّ نَكَتَ بِالْعُودِ سَاعَةً فِي الْأَرْضِ ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي بِأَلْفِ حَدِيثٍ لِكُلِّ حَدِيثٍ أَلْفُ بَابٍ وَ إِنَّ أَرْوَاحَ الْمُؤْمِنِينَ تَلْتَقِي فِي الْهَوَاءِ فَتَشَمُّ وَ تَتَعَارَفُ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ بِحَقِّ اللَّهِ لَقَدْ كَذَبْتَ فَمَا أَعْرِفُ فِي الْوُجُوهِ وَجْهَكَ وَ لَا اسْمَكَ فِي الْأَسْمَاءِ
And there was a stick in a hand of Amir Al-Momineen-asws. He-asws lowered his-asws head, then tapped with the stick in the ground for a while, then raised his-asws head towards him. He-asws said: ‘Rasool-Allah-saww had narrated to me-asws with a thousand Ahadeeth. For each Hadeeth there are a thousand doors, and that the souls of the Momineen meet in the air. They smell and get acquainted. So whatever they recognises from them, inclines, and whenever is denied from them, differs. By the Right of Allah-azwj! You have lied, for I-asws do not recognise your face being among the faces, nor your name among the names’.
ثُمَّ دَخَلَ عَلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَأُحِبُّكَ فِي اللَّهِ وَ أُحِبُّكَ فِي السِّرِّ كَمَا أُحِبُّكَ فِي الْعَلَانِيَةِ
Then another man entered to see him-asws. He said, ‘O Amir Al-Momineen-asws! I love you-asws for the Sake of Allah-azwj, and I love you-asws in the secrecy just as I love you-asws in the open!’
قَالَ فَنَكَتَ الثَّانِيَةَ بِعُودِهِ فِي الْأَرْضِ ثُمَّ رَفَعَ رَأْسَهُ الْأَرْضَ ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهِ فَقَالَ لَهُ صَدَقْتَ إِنَّ طِينَتَنَا طِينَةٌ مَخْزُونَةٌ أَخَذَ اللَّهُ مِيثَاقَهَا مِنْ صُلْبِ آدَمَ فَلَمْ يَشِذَّ مِنْهَا شَاذٌّ وَ لَا يَدْخُلْ فِيهَا دَاخِلٌ مِنْ غَيْرِهَا اذْهَبْ فَاتَّخِذْ لِلْفَقْرِ جِلْبَاباً فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَا عَلِيَّ بْنَ أَبِي طَالِبٍ وَ اللَّهِ الْفَقْرُ أَسْرَعُ إِلَى مُحِبِّينَا مِنَ السَّيْلِ إِلَى بَطْنِ الْوَادِي.
He (the narrator) said, ‘He-asws tapped with his-asws stick in the earth for a second time, then raised his-asws head towards him. He-asws said to him: ‘You speak the truth! Our-asws claim is a treasured clay. Allah-azwj had Taken its Covenant from the Sulb of Adam-as. So, neither can a deviant deviate from it nor any entering one from others enter into it. Go! Take an apparel for the poverty. I-asws heard Rasool-Allah-saww saying: ‘O Ali-asws Bin Abu Talib-asws! By Allah-azwj, the poverty is quicker to the ones who love us-asws, than the flood is to the interior of the valley!’’[91]
وَ قَالَ فِي حَدِيثِ عَلِيٍّ ع مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيُعِدَّ لِلْفَقْرِ جِلْبَاباً.
And he-saww said in a Hadeeth of Ali-asws: ‘One who loves us-asws, People-asws of the Household, let him prepare an apparel for the poverty’’.[92]
8- الْعِلَلُ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَالَ: الْعِلَّةُ فِي خَلْقِ الْأَرْوَاحِ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ قَالَ إِنَّمَا عَنَى بِهِ أَنَّ الْأَرْوَاحَ خُلِقَتْ قَبْلَ آدَمَ بِأَلْفَيْ عَامٍ.
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim who said,
‘The reason regarding the Creation of the souls before the bodies by two thousand years, he said, ‘But rather what is meant by it is that the souls were Created before Adam-as by two thousand years’’.[93] (Unclear whether it is a Hadeeth or not)
9- كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ الْحَضْرَمِيِّ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا عِنْدَ اللَّهِ ائْتَلَفَ فِي الْأَرْضِ وَ مَا تَنَاكَرَ عِنْدَ اللَّهِ اخْتَلَفَ فِي الْأَرْضِ.
The book of Muhammad Bin Al Musanna Al Hazramy, from Ja’far Bin Muhammad Bin Shareeh Al Hazramy, from Humeyd Bin Shueyb, from Jabir Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘The souls are a conscripted soldiers, so whatever they recognise from these in the Presence of Allah-azwj, the incline (towards it) in the earth, and whatever they denied in the Presence of Allah-azwj, they differ in the earth’’.[94]
9- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ كَانَ أَبُو جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ أَخَذَ مِيثَاقَ شِيعَتِنَا بِالْوَلَايَةِ لَنَا وَ هُمْ ذَرٌّ يَوْمَ أَخَذَ الْمِيثَاقَ عَلَى الذَّرِّ بِالْإِقْرَارِ بِالرُّبُوبِيَّةِ وَ لِمُحَمَّدٍ ص بِالنُّبُوَّةِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Bukeyr Bin Ayn who said,
‘Abu Ja’far-asws was saying: ‘Allah-azwj Took the Covenant of our-asws Shias with the Wilayah for us-asws while they were particles on the day the Covenant was Taken upon the particles, with the acknowledgment of the Lordship (for Him-azwj), and for Muhammad-saww with the Prophet-hood.
وَ عَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى مُحَمَّدٍ أُمَّتَهُ فِي الطِّينِ وَ هُمْ أَظِلَّةٌ وَ خَلَقَهُمْ مِنَ الطِّينَةِ الَّتِي خَلَقَ مِنْهَا آدَمَ وَ خَلَقَ اللَّهُ أَرْوَاحَ شِيعَتِنَا قَبْلَ أَبْدَانِهِمْ بِأَلْفَيْ عَامٍ عَرَضَهُمْ عَلَيْهِ وَ عَرَّفَهُمْ رَسُولَ اللَّهِ وَ عَرَّفَهُمْ عَلِيّاً وَ نَحْنُ نَعْرِفُهُمْ فِي لَحْنِ الْقَوْلِ.
And Allah-azwj Mighty and Majestic Presence unto Muhammad-saww his-saww community in the clay while they were shadows, and He-azwj Created them from the clay which Adam-as had been Created from, and Allah-azwj Created the souls of our-asws Shias before their bodies, by two thousand years. He-azwj Presented them to him-saww, and Rasool-Allah-saww recognised them, and Ali-asws recognised them-asws, and we-asws recognise them in the tone of the words’’.[95]
11- مَعَانِي الْأَخْبَارِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَجْسَادِ بِأَلْفَيْ عَامٍ فَجَعَلَ أَعْلَاهَا وَ أَشْرَفَهَا أَرْوَاحَ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الْأَئِمَّةِ بَعْدَهُمْ ع فَعَرَضَهَا عَلَى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ فَغَشِيَهَا نُورُهُمْ الْحَدِيثَ.
(The book) ‘Ma’any Al Akhbar’ – From Ahmad Bin Muhammad Bin Al Heysam, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah, from Tameem Bin Bahloul, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘Allah-azwj Blessed and Exalted Created the souls before the bodies by two thousand years. He-azwj Made their top most and their nobles, the souls of Muhammad-saww, and Ali-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, and the Imams-asws after them-asws. He-azwj Presented them-asws unto the skies and the earth and the mountains. Their-asws Noor (light) overwhelmed these’ – the Hadeeth’’.[96]
12- الْبَصَائِرُ، عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي مُحَمَّدٍ الْمَشْهَدِيِّ مِنْ آلِ رَجَاءٍ الْبَجَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَجُلٌ لِأَمِيرِ الْمُؤْمِنِينَ ع أَنَا وَ اللَّهِ لَأُحِبُّكَ فَقَالَ لَهُ كَذَبْتَ إِنَّ اللَّهَ خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ فَأَسْكَنَهَا الْهَوَاءَ ثُمَّ عَرَضَهَا عَلَيْنَا أَهْلَ الْبَيْتِ فَوَ اللَّهِ مَا مِنْهَا رُوحٌ إِلَّا وَ قَدْ عَرَفْنَا بَدَنَهُ فَوَ اللَّهِ مَا رَأَيْتُكَ فِيهَا فَأَيْنَ كُنْتَ الْخَبَرَ.
(The book) ‘Al Basaair’ – From Ibrahim Bin Hashim, from Amro Bin Usman, from Abu Muhammad Al Mashady, from the family of Raja’a Al Bajaly,
‘From Abu Abdullah-asws having said: ‘A man said to Amir Al-Momineen-asws, ‘By Allah-azwj, I love you-asws’. He-asws said to him: ‘You are lying! Allah-azwj Created the souls before the bodies by two thousand years. He-azwj Settled them in the air. Then He-azwj Presented them to us-asws, People-asws of the Household. By Allah-azwj! There is no soul from these except and we-asws recognise it by it’s body. By Allah-azwj! I-asws have not seen you being among them. So where were you?’ – the Hadeeth’’.[97]
13- الْبَصَائِرُ، عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ جَالِسٌ فِي مَسْجِدِ الْكُوفَةِ وَ قَدِ احْتَبَى بِسَيْفِهِ وَ أَلْقَى تُرْسَهُ خَلْفَ ظَهْرِهِ إِذْ أَتَتْهُ امْرَأَةٌ تَسْتَعْدِي عَلَى زَوْجِهَا
(The book) ‘Al Basaair’ – From Abbas Bin Suleyman, from Muhammad Bin Suleyman, from Haroun Bin Al Jahm, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘While Amir Al-Momineen–asws was seated in Masjid Al-Kufa, and he–asws had placed down his–asws sword and thrown its sheath behind his–asws back, when a woman came to him–asws having had antagonised her husband.
فَقَضَى لِلزَّوْجِ عَلَيْهَا فَغَضِبَتْ فَقَالَتْ وَ اللَّهِ مَا هُوَ كَمَا قَضَيْتَ وَ اللَّهِ مَا تَقْضِي بِالسَّوِيَّةِ وَ لَا تَعْدِلُ فِي الرَّعِيَّةِ وَ لَا قَضِيَّتُكَ عِنْدَ اللَّهِ بِالْمَرْضِيَّةِ
He–asws judged for the husband and she got angry and said, ‘By Allah–azwj! It is not as you–asws have judged! By Allah–azwj! You–asws have not judged with the fairness, nor are you–asws just among the citizens, nor is your–asws judgment is with the Pleasure in the Presence of Allah–azwj’.
قَالَ فَغَضِبَ أَمِيرُ الْمُؤْمِنِينَ ع فَنَظَرَ إِلَيْهَا مَلِيّاً ثُمَّ قَالَ كَذَبْتِ يَا جَرِيَّةُ يَا بَذِيَّةُ يَا سَلْسَعُ يَا سَلْفَعُ يَا الَّتِي لَا تَحِيضُ مِثْلَ النِّسَاءِ قَالَ فَوَلَّتْ هَارِبَةً وَ هِيَ تَقُولُ وَيْلِي وَيْلِي فَتَبِعَهَا
He (the narrator) said, ‘Amir Al-Momineen–asws was angered. He–asws looked at her for a while, then said: ‘You are lying, O audacious, O evil-tongued, O Salsala (one who does not get impregnated from where the women get impregnated from), O Salf’a, one who does not menstruate like the women’. She turned around fleeing and she was saying, ‘Woe be unto me! Woe be unto me!’
عَمْرُو بْنُ حُرَيْثٍ فَقَالَ يَا أَمَةَ اللَّهِ قَدِ اسْتَقْبَلْتِ ابْنَ أَبِي طَالِبٍ بِكَلَامٍ سَرَرْتِنِي بِهِ ثُمَّ نَزَغَكِ بِكَلِمَةٍ فَوَلَّيْتِ مِنْهُ هَارِبَةً تُوَلْوِلِينَ
Amro Bin Haris followed her and said, ‘O maid of Allah–azwj! You have faced Ali Bin Abu Talib–asws with a speech cheering me with it, then he–asws removed you with speech and you turned around fleeing from him–asws, turning around’.
قَالَ فَقَالَتْ يَا هَذَا إِنَّ ابْنَ أَبِي طَالِبٍ أَخْبَرَنِي وَ اللَّهِ بِمَا هُوَ فِيَّ لَا وَ اللَّهِ مَا رَأَيْتُ حَيْضاً كَمَا تَرَاهُ الْمَرْأَةُ
He (the narrator) said, ‘She said, ‘O you! This son–asws of Abu Talib–asws informed me, by Allah–azwj, with what is in me. No, by Allah–azwj! I have not seen a menstruation just as the woman tends to see’.
قَالَ فَرَجَعَ عَمْرُو بْنُ حُرَيْثٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ لَهُ يَا ابْنَ أَبِي طَالِبٍ مَا هَذَا التَّكَهُّنُ
He (the narrator) said, ‘Amro Bin Haris returned happily to Amir Al-Momineen–asws and said to him–asws, ‘O son–asws of Abu Talib–asws! What is this sooth-saying?’
قَالَ وَيْلَكَ يَا ابْنَ حُرَيْثٍ لَيْسَ هَذَا مِنِّي كِهَانَةً إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ ثُمَّ كَتَبَ بَيْنَ أَعْيُنِهَا مُؤْمِنٌ أَوْ كَافِرٌ ثُمَّ أَنْزَلَ بِذَلِكَ قُرْآناً عَلَى مُحَمَّدٍ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ فَكَانَ رَسُولُ اللَّهِ ص مِنَ الْمُتَوَسِّمِينَ وَ أَنَا بَعْدَهُ وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِي.
He–asws said: ‘Woe be unto you, O son of Haris! This isn’t a soothsaying from me–asws. Allah–azwj Blessed and Exalted Created the souls before the bodies by two thousand years, then Inscribed between its eyes, ‘Momin’, or ‘kafir’. Then Sent down Quran with that upon Muhammad–saww: Surely, in that are Signs for the distinguishers [15:75]. Rasool-Allah–saww was from the distinguishers, and I–asws from after him–saww, and the Imams–asws from my–asws offspring’’.[98]
وَ مِنْهُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ إِلَى قَوْلِهِ يَا عَمْرُو وَيْلَكَ إِنَّهَا لَيْسَتْ بِالْكِهَانَةِ وَ لَكِنَّ اللَّهَ خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ فَلَمَّا رَكَّبَ الْأَرْوَاحَ فِي أَبْدَانِهَا كَتَبَ بَيْنَ أَعْيُنِهِمْ مُؤْمِنٌ أَمْ كَافِرٌ وَ مَا هُمْ بِهِ مُبْتَلَوْنَ وَ مَا هُمْ عَلَيْهِ مِنْ شَرِّ أَعْمَالِهِمْ وَ حَسَنَتِهِ فِي قَدْرِ أُذُنِ الْفَأْرَةِ
And from him, from Ibrahim Bin Hashim, from Amro Bin Usman, from Ibrahim Bin Ayoub, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws – similar to it up to his-asws words: ‘He–asws said to him: ‘Woe be unto you, O Amro! It isn’t something with divination, but Allah–azwj Created the souls before the bodies by two thousand years. When He–azwj Installed the souls in their bodies, He–azwj Wore between their eyes either, ‘Momin’, or ‘Kafir’, and whatever they would be involved with, and what they would be upon from an evil deed and good deeds, in a measurement of the rat’s ear.
ثُمَّ أَنْزَلَ بِذَلِكَ قُرْآناً عَلَى نَبِيِّهِ فَقَالَ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ فَكَانَ رَسُولُ اللَّهِ ص هُوَ الْمُتَوَسِّمَ ثُمَّ أَنَا [مِنْ بَعْدِهِ وَ الْأَئِمَّةُ] مِنْ ذُرِّيَّتِي مِنْ بَعْدِي هُمُ الْمُتَوَسِّمُونَ فَلَمَّا تَأَمَّلْتُهَا عَرَفْتُ مَا هِيَ عَلَيْهَا بِسِيمَاهَا.
Then He–azwj Revealed Quran with that upon His–azwj Prophet–saww. He–azwj Said: Surely, in that are Signs for the distinguishers [15:75], and Rasool-Allah–saww, he–saww was the distinguisher, then I–asws am from after him–asws, and the Imams–asws from my–asws offspring from after me–asws, they–asws are the distinguishers. When I–asws contemplated her, I–asws recognise what was upon her of her marking’’.[99]
14- الْبَصَائِرُ، عَنْ أَبِي مُحَمَّدٍ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ قَالَ ع إِنَّ اللَّهَ خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَجْسَادِ بِأَلْفَيْ عَامٍ فَأَسْكَنَهَا الْهَوَاءَ فَمَا تَعَارَفَ مِنْهَا هُنَالِكَ ائْتَلَفَ فِي الدُّنْيَا وَ مَا تَنَاكَرَ مِنْهَا هُنَاكَ اخْتَلَفَ فِي الدُّنْيَا وَ إِنَّ رُوحِي لَا تَعْرِفُ رُوحَكَ الْخَبَرَ.
(The book) ‘Al Basaair’ – From Abu Muhammad, from Imran Bin Musa, from Ibrahim Bin Mahziyar, from Muhammad Bin Abdul Wahhab, from Ibrahim Bin Abu Al Bilad, from his father,
‘From one of the companions of Amir Al-Momineen–asws who said, ‘Abdul Rahman Bin Muljim–la, may Allah–azwj Curse him–la, entered to see Amir Al-Momineen–asws – and he continued the Hadeeth up to he said, ‘He-asws said: ‘Allah–azwj Created the souls before the bodies by two thousand years, and Settled them in the air. So, whichever recognised over there get together over here in the world, and whichever of these denied get together in the world, and my–asws soul does not recognise your soul’’.[100]
15- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ مَعَ أَصْحَابِهِ فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ أَمَا وَ اللَّهِ أُحِبُّكَ وَ أَتَوَلَّاكَ
And from him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Salih Bin Sahl,
‘From Abu Abdullah-asws: ‘‘A man came to Amir Al-Momineen–asws and he was from his–asws companions. He greeted unto him–asws, then said, ‘By Allah–azwj! I love you–asws and befriend you–asws’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَا أَنْتَ كَمَا قُلْتَ وَيْلَكَ إِنَّ اللَّهَ خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ عَرَضَ عَلَيْنَا الْمُحِبَّ لَنَا فَوَ اللَّهِ مَا رَأَيْتُ رُوحَكَ فِيمَنْ عَرَضَ عَلَيْنَا فَأَيْنَ كُنْتَ
Amir Al-Momineen–asws said to him: ‘You are not as you say. Allah–azwj Created the souls before the bodies by two thousand years (millenniums), then Presented to us–asws the one who loved us–asws. By Allah–azwj! I–asws did not see your soul to be among the ones presented to us–asws. So, where were you?’
فَسَكَتَ الرَّجُلُ عِنْدَ ذَلِكَ وَ لَمْ يُرَاجِعْهُ.
The man was silent at that and did not respond to him–asws’’.[101]
16- وَ مِنْهُ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي مَسْجِدِ الْكُوفَةِ إِذْ أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ اللَّهِ إِنِّي لَأُحِبُّكَ قَالَ مَا تَفْعَلُ
And from him, from Al Hassan Bin Ali Bin Abdullah, from Isa Bin Hisham, from Abdul Kareem, from Sama’at Bin Mihran,
‘From Abu Abdullah-asws having said: ‘While Amir Al-Momineen-asws was in Masjid Al-Kufa when a man came to him-asws. He said, ‘O Amir Al-Momineen-asws! By Allah-azwj, I love you‑asws!’ He-asws said: ‘You are not doing so’.
قَالَ بَلَى وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ قَالَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا تُحِبُّنِي
He said, ‘Yes, by Allah-azwj Who, there is no god except He-azwj!’ He-asws said: ‘By Allah-azwj Who, there is no god except He-azwj! You do not love me-asws’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَحْلِفُ بِاللَّهِ أَنِّي أُحِبُّكَ وَ أَنْتَ تَحْلِفُ بِاللَّهِ مَا أُحِبُّكَ وَ اللَّهِ كَأَنَّكَ تُخْبِرُنِي أَنَّكَ أَعْلَمُ بِمَا فِي نَفْسِي
He said, ‘O Amir Al-Momineen-asws! I am swearing (an oath) with Allah-azwj I love you-asws and you-asws are swearing an oath with Allah-azwj I don’t love you-asws. By Allah-azwj! It is as if you‑asws are informing me that you-asws are more knowing with what is myself!’
قَالَ فَغَضِبَ أَمِيرُ الْمُؤْمِنِينَ ع وَ إِنَّمَا كَانَ الْحَدِيثُ الْعَظِيمُ يَخْرُجُ مِنْهُ عِنْدَ الْغَضَبِ
He (Abu Abdullah-asws) said: ‘Amir Al-Momineen-asws was angered, and rather the mighty Hadeeth had emerged from him-asws during the anger’.
قَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ وَ قَالَ كَيْفَ يَكُونُ ذَلِكَ وَ هُوَ رَبُّنَا تَبَارَكَ وَ تَعَالَى خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَبْدَانِ بِأَلْفَيْ عَامٍ ثُمَّ عَرَضَ عَلَيْنَا الْمُحِبَّ مِنَ الْمُبْغِضِ فَوَ اللَّهِ مَا رَأَيْتُكَ فِيمَنْ أَحَبَّ فَأَيْنَ كُنْتَ.
He (Abu Abdullah-asws) said: ‘He-asws raised his-asws hand towards the sky and said: ‘How can that happen to be, and He-azwj, our Lord-azwj Blessed and Exalted, Created the souls before the bodies by two thousand years, then Presented to us the loving one from the hating one. By Allah-azwj! I-asws had not seen you among the loving ones! So where were you?’’[102]
17- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْأَرْوَاحَ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا فِي الْمِيثَاقِ ائْتَلَفَ هَاهُنَا وَ مَا تَنَاكَرَ مِنْهَا فِي الْمِيثَاقِ اخْتَلَفَ هَاهُنَا وَ الْمِيثَاقُ هُوَ فِي هَذَا الْحَجَرُ الْأَسْوَدُ الْخَبَرَ.
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro, from Abdullah Bin Abu Yafour,
‘From Abu Abdullah-asws having said: ‘The souls are a conscripted soldiers. Whatever they recognised these during the Covenant, they incline over here, and whatever from these denied during the Covenant, they differ over here, and the Covenant, it is inside this Black Stone’ – the Hadeeth’’.[103]
18- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَا عَنْ حَبِيبٍ قَالَ حَدَّثَنَا الثِّقَةُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخَذَ مِيثَاقَ الْعِبَادِ وَ هُمْ أَظِلَّةٌ قَبْلَ الْمِيلَادِ فَمَا تَعَارَفَ مِنَ الْأَرْوَاحِ ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ.
And from him, by this chain, from Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Al Husayn Bin Abu Al A’ala, from Habeeb who said,
‘The trusted one narrated to us from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Took a Covenant of the servants while they were shadows before the birth. So whatever from the souls recognised, they incline, and whatever from these denied, they differ’’.[104]
19- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ حَبِيبٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا تَقُولُ فِي الْأَرْوَاحِ أَنَّهَا جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ قَالَ فَقُلْتُ إِنَّا نَقُولُ ذَلِكَ
And from him, by this chain from Habeeb, from the one who reported it,
‘From Abu Abdullah-asws having said: ‘What are you saying regarding the souls? These are conscripted soldiers. Whatever from these recognised, they incline, and whatever from these denied, they differ’. He (the narrator) said, ‘I said, ‘We are saying that’.
قَالَ فَإِنَّهُ كَذَلِكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخَذَ عَلَى الْعِبَادِ مِيثَاقَهُمْ وَ هُمْ أَظِلَّةٌ قَبْلَ الْمِيلَادِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ إِلَى آخِرِ الْآيَةِ
He-asws said: ‘Surely it is like that. Allah-azwj Mighty and Majestic Took upon the servants their Covenant while they were shadows before the births, and it is the Word of Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their backs and Made them testify against their own selves: [7:172] – up to the end of the Verse’.
قَالَ فَمَنْ أَقَرَّ لَهُ يَوْمَئِذٍ جَاءَتْ أُلْفَتُهُ هَاهُنَا وَ مَنْ أَنْكَرَهُ يَوْمَئِذٍ جَاءَ خِلَافُهُ هَاهُنَا.
He said, ‘The one who on that day acknowledge to Him-azwj, his inclination came over here, and one who denied it on that day his opposition came over here’’.[105]
20- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا جَابِرُ إِنَّ اللَّهَ أَوَّلَ مَا خَلَقَ خَلَقَ مُحَمَّداً وَ عِتْرَتَهُ الْهُدَاةَ الْمُهْتَدِينَ فَكَانُوا أَشْبَاحَ نُورٍ بَيْنَ يَدَيِ اللَّهِ
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Abdullah, from Muhammad Bin Sinan, from Al Mufazzal, from Jabir Bin Yazeed who said,
‘Abu Ja’far-asws said to me: ‘O Jabir! Allah-azwj, the first of what He-azwj Created was Muhammad-saww and his-saww offspring, the guided, the Guided ones. They-asws were resemblances of light in front of Allah-azwj!’
قُلْتُ وَ مَا الْأَشْبَاحُ
I said, ‘And what are the resemblances?’
قَالَ ظِلُّ النُّورِ أَبْدَانٌ نُورِيَّةٌ بِلَا أَرْوَاحٍ وَ كَانَ مُؤَيَّداً بِرُوحٍ وَاحِدٍ وَ هِيَ رُوحُ الْقُدُسِ فَبِهِ كَانَ يَعْبُدُ اللَّهَ وَ عِتْرَتُهُ [وَ] لِذَلِكَ خَلَقَهُمْ حُلَمَاءَ عُلَمَاءَ بَرَرَةً أَصْفِيَاءَ يَعْبُدُونَ اللَّهَ بِالصَّلَاةِ وَ الصَّوْمِ وَ السُّجُودِ وَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ يُصَلُّونَ الصَّلَاةَ وَ يَحُجُّونَ وَ يَصُومُونَ.
He-asws said: ‘Shadows of the Noor (lights), luminous bodies without souls, and they-asws were supported by one soul, and it is the Holy Spirit. By it, he-saww and his-saww offspring were worshipping Allah-azwj, and He-azwj had Created them-asws for that, forbearing, knowledgeable, righteous, elites, worshipping Allah-azwj with the Salat, and the Fasting, and the Sajdahs, and the glorifications, and the extollations of Oneness, and they were praying the Salat and were performing the Hajj and Fasting’’.[106]
21- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبَّاسٍ عَنْ أَسْبَاطٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي رُبَّمَا حَزِنْتُ فَلَا أَعْرِفُ فِي أَهْلٍ وَ لَا مَالٍ وَ لَا وَلَدٍ وَ رُبَّمَا فَرِحْتُ فَلَا أَعْرِفُ فِي أَهْلٍ وَ لَا مَالٍ وَ لَا وَلَدٍ
(The book) ‘Al Illal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad bin Ahmad Bin Yahya, from Al Hassan Bin Ali, from Abbas, from Asbaat, from Abu Abdul Rahman who said,
‘I said to Abu Abdullah-asws, ‘Sometimes I have grieving but I neither recognise (any grief) regarding the wife, nor wealth, nor children, and sometimes I am happy, but I do not recognise (any happiness) regarding wife, nor wealth nor children?’
فَقَالَ إِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلَّا وَ مَعَهُ مَلَكٌ وَ شَيْطَانٌ فَإِذَا كَانَ فَرَحُهُ كَانَ دُنُوُّ الْمَلَكِ مِنْهُ وَ إِذَا كَانَ حَزَنُهُ كَانَ دُنُوُّ الشَّيْطَانِ مِنْهُ وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُكُمْ بِالْفَحْشاءِ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا وَ اللَّهُ واسِعٌ عَلِيمٌ.
He-asws said: ‘There isn’t anyone except and there is an Angel with him and a Satan-la. When he was happy, the Angel was close to him, and when he was grieving, the Satan-la was closer to him, and that is the Word of Allah-azwj Blessed and Exalted: The Satan promises you the poverty and instructs you with the immoralities, and Allah Promises you Forgiveness from Himself and Grace; and Allah is Capacious, Knowing [2:268]’’.[107]
22- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ أَحْمَدَ بْنِ مَدْيَنَ مِنْ وُلْدِ مَالِكِ بْنِ الْحَارِثِ الْأَشْتَرِ عَنْ مُحَمَّدِ بْنِ عَمَّارٍ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعِي رَجُلٌ مِنْ أَصْحَابِنَا فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي لَأَغْتَمُّ وَ أَحْزَنُ مِنْ غَيْرِ أَنْ أَعْرِفَ لِذَلِكَ سَبَباً
(The book) ‘Al Illal’ – from his father, from Muhammad Bin Yahya Al Attar, from Ja’far Bin Muhammad Bin Malik, from Ahmad Bin Madyan from the sons of Malik Bin Al Haris Al Ashtar, from Muhammad Bin Ammar, from his father, from Abu Baseer who said,
‘I entered to see Abu Abdullah-asws and with me was a man from our companions. I said to him-asws, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! I tend to be gloomy and grieving from without having recognised any reason for that’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ ذَلِكَ الْحَزَنَ وَ الْفَرَحَ يَصِلُ إِلَيْكُمْ مِنَّا لِأَنَّا إِذَا دَخَلَ عَلَيْنَا حُزْنٌ أَوْ سُرُورٌ كَانَ ذَلِكَ دَاخِلًا عَلَيْكُمْ وَ لِأَنَّا وَ إِيَّاكُمْ مِنْ نُورِ اللَّهِ عَزَّ وَ جَلَّ
Abu Abdullah-asws said: ‘That is the grief and the happiness arriving to you (Shias) from us‑asws, because whenever grief or cheerfulness enters upon us-asws, that would be entering upon you all, and because we-asws and you all are from the Noor of Allah-azwj Mighty and Majestic.
فَجَعَلَنَا وَ طِينَتَنَا وَ طِينَتَكُمْ وَاحِدَةً وَ لَوْ تُرِكَتْ طِينَتُكُمْ كَمَا أُخِذَتْ لَكُنَّا وَ أَنْتُمْ سَوَاءً وَ لَكِنْ مُزِجَتْ طِينَتُكُمْ بِطِيْنَةِ أَعْدَائِكُمْ فَلَوْ لَا ذَلِكَ مَا أَذْنَبْتُمْ ذَنْباً أَبَداً
He-azwj Made us-asws and our-asws clay and your clay as one, and if your clay had been left just as it had been taken, we-asws you would have been equal, but your clay was mixed with the clay of your enemies. Had it not been for that, you would not have committed a sin, ever!’
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَتَعُودُ طِينَتُنَا وَ نُورُنَا كَمَا بُدِئَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! So, will our clay and your-asws Noor return to be just as it had begun?’
فَقَالَ إِي وَ اللَّهِ يَا عَبْدَ اللَّهِ أَخْبِرْنِي عَنْ هَذَا الشُّعَاعِ الزَّاخِرِ مِنَ الْقُرْصِ إِذَا طَلَعَ أَ هُوَ مُتَّصِلٌ بِهِ أَوْ بَائِنٌ مِنْهُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ بَلْ هُوَ بَائِنٌ مِنْهُ
He-asws said: ‘Yes, by Allah-azwj, O Abdullah! Inform me about these rays coming from the disc (sun), when it emerges, are these connected with it, or cut off from it?’ I said, ‘May I be sacrificed for you-asws! But these are cut off from it’.
فَقَالَ أَ فَلَيْسَ إِذَا غَابَتِ الشَّمْسُ وَ سَقَطَ الْقُرْصُ عَادَ إِلَيْهِ فَاتَّصَلَ بِهِ كَمَا بَدَأَ مِنْهُ فَقُلْتُ لَهُ نَعَمْ فَقَالَ كَذَلِكَ وَ اللَّهِ شِيعَتُنَا مِنْ نُورِ اللَّهِ خُلِقُوا وَ إِلَيْهِ يَعُودُونَ
He-asws said: ‘Isn’t it so that when the sun sets and the disc drops, they return to it and connect with it, just as they had begun from it?’ I said to him-asws, ‘Yes’. He-asws said: ‘Like that, by Allah-azwj, our-asws Shias are Created from the Noor (Light) of Allah-azwj and they would be returning to Him-azwj.
وَ اللَّهِ إِنَّكُمْ لَمُلْحَقُونَ بِنَا يَوْمَ الْقِيَامَةِ وَ إِنَّا لَنَشْفَعُ فَنُشَفَّعُ وَ وَ اللَّهِ إِنَّكُمْ لَتَشْفَعُونَ فَتُشَفَّعُونَ وَ مَا مِنْ رَجُلٍ مِنْكُمْ إِلَّا وَ سَتُرْفَعُ لَهُ نَارٌ عَنْ شِمَالِهِ وَ جَنَّةٌ عَنْ يَمِينِهِ فَيُدْخِلُ أَحِبَّاءَهُ الْجَنَّةَ وَ أَعْدَاءَهُ النَّارَ.
By Allah-azwj! You (Shias) will be joining with us-asws on the Day of Qiyamah and we-asws shall intercede and be Interceded for, and you (Shias) shall intercede and be Interceded for, and there is no man from you except and a fire would be raised for him on his left and a garden on his right, so he will enter his loved ones into the garden and his enemies into the Fire’’.[108]
23- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: تَنَفَّسْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ع ثُمَّ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَهْتَمُّ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَمْرٍ نَزَلَ بِي حَتَّى تَعْرِفُ ذَلِكَ أَهْلِي فِي وَجْهِي وَ يَعْرِفُهُ صَدِيقِي
(The book) ‘Al Mahasin’ – from his father, from Fazalat, from Umar Bin Aban, from Jabir Al Jufy who said,
‘I sighed in front of Abu Ja’far-asws, then I said, ‘O son-asws of Rasool-Allah-saww! I become sorrowful from without any calamity having afflicted me, or any matter having befallen with me, to the extent that my family recognise that in my father and my friends recognise it’.
قَالَ نَعَمْ يَا جَابِرُ قُلْتُ وَ مِمَّ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ وَ مَا تَصْنَعُ بِذَلِكَ قُلْتُ أُحِبُّ أَنْ أَعْلَمَهُ
He-asws said: ‘Yes, O Jabir!’ I said, ‘And what is that from, O son-asws of Rasool-Allah-saww!’ He-asws said: ‘And what will you do with (knowing) that?’ He said, ‘I would love to know it!’
فَقَالَ يَا جَابِرُ إِنَّ اللَّهَ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ تِلْكَ الْأَرْوَاحَ فِي بَلَدٍ مِنَ الْبُلْدَانِ شَيْءٌ حَزِنَتْ عَلَيْهِ الْأَرْوَاحُ لِأَنَّهَا مِنْهُ.
He-asws said: ‘O Jabir! Allah-azwj Created the Momineen from clay of the gardens and Flowed in them from a wind of His-azwj Soul. For that (reason), the Momin is a brother of the Momin of his father and his mother. So, whenever those souls are afflicted with anything in a city from the cities, the souls grieve upon him because these are from him (spiritual connection)’’.[109]
24- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: تَقَبَّضْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ع فَقُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا حَزِنْتُ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَلَمٍ يَنْزِلُ بِي حَتَّى يَعْرِفُ ذَلِكَ أَهْلِي فِي وَجْهِي وَ صَدِيقِي
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Al Barqy, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Jabir Al Ju’fy who said,
‘I held (my breath) in front of Abu Ja’far-asws. I said, ‘May I be sacrificed for you-asws! Sometimes I am aggrieved from without any calamity having afflicted me, or any pain having befallen with me, to the extent that my family recognise that in my face and so do my friends’.
فَقَالَ نَعَمْ يَا جَابِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ رُوحاً مِنْ تِلْكَ الْأَرْوَاحِ فِي بَلَدٍ مِنَ الْبُلْدَانِ حُزْنٌ حَزِنَتْ هَذِهِ لِأَنَّهَا مِنْهَا.
He-asws said: ‘Yes, O Jabir! Allah-azwj Mighty and Majestic Created the Momineen from clay of the gardens and Flowed in them from a wind of His-azwj Soul. So, for that (reason), the Momin is a brother of the Momin, of his father and his mother. Whenever a soul from those soul is afflicted with grief in a city from the cities, these (souls) grieve, because they are from it’’.[110]
25- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ الْوَاحِدِ إِنِ اشْتَكَى شَيْئاً مِنْهُ وَجَدَ أَلَمَ ذَلِكَ فِي سَائِرِ جَسَدِهِ وَ أَرْوَاحُهُمَا مِنْ رُوحٍ وَاحِدَةٍ وَ إِنَّ رُوحَ الْمُؤْمِنِ لَأَشَدُّ اتِّصَالًا بِرُوحِ اللَّهِ مِنِ اتِّصَالِ شُعَاعِ الشَّمْسِ بِهَا.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ali Bin Ri’ab, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin is a brother of the Momin like the one body. If there is a complaint of something from him, the pain of what would be felt in rest of his body; and their souls are from one soul, and that a soul of the Momin is of more intense connection with the Soul of Allah-azwj that the connection of the rays of the sun with it’’.[111]
وَ قَالَ فِي الْحَدِيثِ الْقُدْسِيِ فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ وَ بَصَرَهُ وَ يَدَهُ وَ رِجْلَهُ وَ لِسَانَهُ.
And He-azwj Said in the Holy Hadeeth (Hadeeth Al-Qudsy): ‘When I-azwj Love him, I-azwj would be his hearing, and his sight, and his hand, and his legs, and his tongue!”’[112]
26- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ قَالَ سَمِعْتُ جَعْفَراً ع وَ سُئِلَ هَلْ يَكُونُ أَنْ يُحِبَّ الرَّجُلُ الشَّيْءَ وَ لَمْ يَرَهُ قَالَ نَعَمْ فَقِيلَ لَهُ مِثْلُ أَيِّ شَيْءٍ
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’ada Bin Ziyad who said,
‘I heard Ja’far-asws and he-asws was asked, ‘Can it be that the man would love something, and he has not seen it?’ He-asws said: ‘Yes’. It was said to him-asws, ‘Like which thing?’
فَقَالَ مِثْلُ اللَّوْنِ مِنَ الطَّعَامِ يُوصَفُ لِلْإِنْسَانِ وَ لَمْ يَأْكُلْهُ فَيُحِبُّهُ وَ مَا أَشْبَهَ ذَلِكَ مِثْلُ الرَّجُلِ يُحِبُّ الشَّيْءَ يَذْكُرُ لِأَصْحَابِهِ وَ مَا لَكَ أَكْثَرُ مِمَّا تَدَعُ.
He-asws said: ‘Like the type of food described to the human being and he has not eaten it, so he would love it, and what resembles that, like the man loving the mentioned to his companions, and what is for you is more than what you leave’’.[113]
27- مَجَالِسُ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ نَهِيكٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا احْتُضِرَ أَمِيرُ الْمُؤْمِنِينَ ع جَمَعَ بَنِيهِ فَأَوْصَاهُمْ ثُمَّ قَالَ يَا بَنِيَّ إِنَّ الْقُلُوبَ جُنُودٌ مُجَنَّدَةٌ تَتَلَاحَظُ بِالْمَوَدَّةِ وَ تَتَنَاجَى بِهَا وَ كَذَلِكَ هِيَ فِي الْبُغْضِ فَإِذَا أَحْبَبْتُمُ الرَّجُلَ مِنْ غَيْرِ خَيْرٍ سَبَقَ مِنْهُ إِلَيْكُمْ فَارْجُوهُ وَ إِذَا أَبْغَضْتُمُ الرَّجُلَ مِنْ غَيْرِ سُوءٍ سَبَقَ مِنْهُ إِلَيْكُمْ فَاحْذَرُوهُ.
(The book) ‘Majaalis’ of the Sheykh – From a group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Abdullah Bin Ahmad Bin Naheyk, from Abdullah Bin Jabalah, from Humeyd Bin Suheyb, from Jabir Bin Yazeed,
‘From Abu Ja’far-asws having said: ‘When (death) presented to Amir Al-Momineen-asws, he-asws gathered his-asws sons and bequeathed to them, then said: ‘O my-asws son! The hearts are conscripted soldiers. They glance at each other with the cordiality and whisper with it, and like that these are regarding the hatred. So, whenever the man loves you from without a good having preceded from him to you, then please him, and when the man hates you from without any evil having preceded from him to you, the be cautious of him’’.[114]
28- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي لَأَلْقَى الرَّجُلَ لَمْ أَرَهُ وَ لَمْ يَرَنِي فِيمَا مَضَى قَبْلَ يَوْمِهِ ذَلِكَ فَأُحِبُّهُ حُبّاً شَدِيداً فَإِذَا كَلَّمْتُهُ وَجَدْتُهُ لِي مِثْلَ مَا أَنَا عَلَيْهِ لَهُ وَ يُخْبِرُنِي أَنَّهُ يَجِدُ لِي مِثْلَ الَّذِي أَجِدُ لَهُ
(The book) ‘Majaalis’ of Ibn Al Sheykh – From his father, from Ahmad Bin Muhammad Bin Al Waleed, from his father, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Hanan Bin Sadeyr, from his father who said,
‘I said to Abu Abdullah-asws, ‘I met the man I had not seen him, and he had not seen me in the past before that day of his, but I love him with intense love. When I speak to him, I find him being to me similar to what I am upon to him, and he informed me, and he feels for him similar to that which I feel for him’.
فَقَالَ صَدَقْتَ يَا سَدِيرُ إِنَّ ائْتِلَافَ قُلُوبِ الْأَبْرَارِ إِذَا الْتَقَوْا وَ إِنْ لَمْ يُظْهِرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَسُرْعَةِ اخْتِلَاطِ قَطْرِ الْمَاءِ عَلَى مِيَاهِ الْأَنْهَارِ وَ إِنَّ بُعْدَ ائْتِلَافِ قُلُوبِ الْفُجَّارِ إِذَا الْتَقَوْا وَ إِنْ أَظْهَرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَبُعْدِ الْبَهَائِمِ مِنَ التَّعَاطُفِ وَ إِنْ طَالَ اعْتِلَافُهَا عَلَى مِزْوَدٍ وَاحِدٍ.
He-asws said: ‘You speak the truth, O Sadeyr! The compilation of the hearts of the righteous when they meet, and even if they haven’t revealed the cordiality with their tongues, is quicker of mingling than a drop of water upon the waters of the rivers, and the remoteness of the compilation of the immoral when they meet, and even if they do manifest the cordiality with their tongues, is like the remoteness of the beasts from the compassion, and every if they spend a long time upon one provision sack’’.[115]
29- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص مَثَلُ الْمُؤْمِنِ فِي تَوَادِّهِمْ وَ تَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ إِذَا اشْتَكَى بَعْضُهُ تَدَاعَى سَائِرُهُ بِالسَّهَرِ وَ الْحُمَّى.
Al Shihab –
‘Rasool-Allah-saww said: ‘An example of the Momin in their cordiality and their mercy is like an example of the body. When part of it has a (health) complaint, the rest of him would be pulled down with the staying awake and the fever’’.[116]
30- وَ قَالَ ص مَثَلُ الْقَلْبِ مَثَلُ رِيشَةٍ بِأَرْضٍ تُقَلِّبُهَا الرِّيَاحُ.
And he-saww said: ‘An example of the heart is an example of a feather in a wind-swept land’’.[117]
يَقُولُ ص الْمُؤْمِنُونَ مُتَّحِدُونَ مُتَآزِرُونَ مُتَضَافِرُونَ كَأَنَّهُمْ نَفْسٌ وَاحِدَةٌ.
He-saww said: ‘The Momineen are united, supportive, inter-twined as if they were one self’’.[118]
وَ لِذَلِكَ قَالَ ص الْمُؤْمِنُ لِلْمُؤْمِنِ بِمَنْزِلَةِ الْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضاً.
And for that he-saww said: ‘The Momin to the Momin is at the status of the construction, part of it strengthens a part’’.[119]
وَ قَالَ ص الْمُؤْمِنُونَ يَدٌ وَاحِدَةٌ عَلَى مَنْ سِوَاهُمْ.
And he-saww said: ‘Then Momineen are one hand against the ones besides them’’.[120]
باب 44 حقيقة الرؤيا و تعبيرها و فضل الرؤيا الصادقة و علتها و علة الكاذبة
CHAPTER 44 – REALITY OF THE DREAM AND IT’S INTERPRETATION, AND MERIT OF THE TRUE DREAM AND IT’S REASON, AND REASON FOR THE FALSE ONE
الآيات
The Verses
يونس الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللَّهِ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(Surah) Yunus-as – Those who are believing and they were fearing [10:63] For them is the glad tiding in the life of the world and in the Hereafter. There is no replacement for the Words of Allah. That is the Mighty success [10:64].
يوسف إِذْ قالَ يُوسُفُ لِأَبِيهِ يا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَباً وَ الشَّمْسَ وَ الْقَمَرَ رَأَيْتُهُمْ لِي ساجِدِينَ قالَ يا بُنَيَّ لا تَقْصُصْ رُؤْياكَ عَلى إِخْوَتِكَ
Yusuf-as – When Yusuf said to his father: ‘O my father! I saw eleven stars and the sun and the moon. I saw them performing Sajdah to me’ [12:4] He said: ‘O my son! Do not narrate your dream to your brothers, [12:5].
و قال تعالى وَ لِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحادِيثِ
Up to Words of the Exalted: and We Taught him from the interpretation of the events; [12:21].
و قال تعالى وَ دَخَلَ مَعَهُ السِّجْنَ فَتَيانِ قالَ أَحَدُهُما إِنِّي أَرانِي أَعْصِرُ خَمْراً وَ قالَ الْآخَرُ إِنِّي أَرانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزاً تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنا بِتَأْوِيلِهِ إِنَّا نَراكَ مِنَ الْمُحْسِنِينَ
And the Exalted Said: And two youths entered the prison with him. One of them said, ‘I saw myself (in a dream) pressing grapes. And the other said, ‘I saw myself (in a dream) carrying bread on my head, the birds ate from it. Explain its interpretation to us (as) we see you to be from the good doers’ [12:36].
قالَ لا يَأْتِيكُما طَعامٌ تُرْزَقانِهِ إِلَّا نَبَّأْتُكُما بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُما ذلِكُما مِمَّا عَلَّمَنِي رَبِّي
He said, ‘There shall not come to you both the food with which you are fed, except I will inform you of its interpretation before it happens to you. That is from what My Lord has Taught me. [12:37].
إلى قوله يا صاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُما فَيَسْقِي رَبَّهُ خَمْراً وَ أَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيانِ
Up to His-azwj Words: O my two companions of the prison! As for one of you, he shall give his lord (king) wine to drink; and as for the other, he shall be crucified, and the birds shall eat from his head. The matter is Decreed concerning which you two inquired [12:41].
إلى قوله تعالى قالَ الْمَلِكُ إِنِّي أَرى سَبْعَ بَقَراتٍ سِمانٍ يَأْكُلُهُنَّ سَبْعٌ عِجافٌ وَ سَبْعَ سُنْبُلاتٍ خُضْرٍ وَ أُخَرَ يابِساتٍ يا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُءْيايَ إِنْ كُنْتُمْ لِلرُّءْيا تَعْبُرُونَ
Up to Words of the Exalted: And the king said, ‘I saw (in my dream) seven fat cows which seven lean ones devoured; and seven green ears (of corn) and (seven) others dried out. O chiefs! Give me a verdict regarding my dream if you are interpreters of the dreams’ [12:43].
قالُوا أَضْغاثُ أَحْلامٍ وَ ما نَحْنُ بِتَأْوِيلِ الْأَحْلامِ بِعالِمِينَ
They said, ‘Confused dreams, and we do not know the interpretation of dreams’ [12:44].
وَ قالَ الَّذِي نَجا مِنْهُما وَ ادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِ
And one of the two (prisoners) he who had been freed remembered after a long time and said, ‘I will inform you of its interpretation, therefore send me forth [12:45].
يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنا فِي سَبْعِ بَقَراتٍ سِمانٍ يَأْكُلُهُنَّ سَبْعٌ عِجافٌ وَ سَبْعِ سُنْبُلاتٍ خُضْرٍ وَ أُخَرَ يابِساتٍ لَعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ
Yusuf! O truthful one! Give us a verdict regarding seven fat cows which seven lean ones devoured, and seven green ears (of corn) and (seven) others dried out, so that I can return to the people, so they may know’ [12:46].
قالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَباً فَما حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ
He said: ‘You shall be cultivating for seven years continuously. Then whatever you harvest, so leave it in its ear except for a little from what you would be eating [12:47].
ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ سَبْعٌ شِدادٌ يَأْكُلْنَ ما قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ
Then there shall come after that seven years of hardship eating away whatever had preceded for these except for a little from what you would be harvesting [12:48].
ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ عامٌ فِيهِ يُغاثُ النَّاسُ وَ فِيهِ يَعْصِرُونَ
الإسراء وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ
(Surah) Al Asra’a – We did not Make the dream which We Showed you except as a Trial for the people, [17:60].
الروم وَ مِنْ آياتِهِ مَنامُكُمْ بِاللَّيْلِ وَ النَّهارِ وَ ابْتِغاؤُكُمْ مِنْ فَضْلِهِ
(Surah) Al Roum – And from His Signs is your sleeping at night and the day, and your seeking His Grace. [30:23].
الصافات قالَ يا بُنَيَّ إِنِّي أَرى فِي الْمَنامِ أَنِّي أَذْبَحُكَ
(Surah) Al Safaat – he said: ‘O my son! I saw in the dream that I should slay you, [37:102].
الفتح لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِ
(Surah) Al Fatah – Allah has Validated the dream of His Rasool with the Truth – [48:27].
المجادلة إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَ لَيْسَ بِضارِّهِمْ شَيْئاً إِلَّا بِإِذْنِ اللَّهِ وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(Surah) Al Mujadilah – But rather, the secret counsels are from the Satan, for him to grieve those who believe, and he cannot harm them of anything except by Permission of Allah, therefore the Momineen should rely upon Allah [58:10].
النبأ وَ جَعَلْنا نَوْمَكُمْ سُباتاً
(Surah) Al Naba’a – And We Made your sleep to be rest [78:9].
(Forbidden) Tafseer (opinionated)
تفسير الَّذِينَ آمَنُوا أي بجميع ما يجب الإيمان به وَ كانُوا يَتَّقُونَ مع ذلك معاصيه
Those who are believing – i.e., in the entirety of what the Eman can be obliged with – and they were fearing [10:63] – disobeying Him-azwj along with that (Eman).
لَهُمُ الْبُشْرى قال الطبرسي رحمه الله قيل فيه أقوال أحدها أن البشرى في الحياة الدنيا هي ما بشرهم الله تعالى به في القرآن على الأعمال الصالحة
For them is the glad tidings [10:64] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘Words have been said regarding it. One of these is that the glad tidings in the world, it is what Allah-azwj the Exalted has Given them the news of in the Quran based upon the righteous deeds.
و ثانيها أن البشارة في الحياة الدنيا بشارة الملائكة للمؤمنين عند موتهم ب أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ
And it’s second is that the glad tiding in the world is a glad tiding by the Angels to the Momineen during their deaths. ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].
و ثالثها أنها في الدنيا الرؤيا الصالحة يراها المؤمن لنفسه أو ترى له و في القيامة إلى أن يدخلوا الجنة يبشرونهم بها حالا بعد حال و هو المروي عن أبي جعفر ع و روي ذلك في حديث مرفوعا عن النبي ص.
And it’s third, it is the correct dream in the world. The Momin sees it for himself, or it is seen for him, and during the Qiyamah up to them entering the Paradise, they would be given the glad tiding with it, a situation after a situation – and it is reported from Abu Ja’far-asws, and that is reported in a Hadeeth raised from the Prophet-saww’.
لا تَقْصُصْ رُؤْياكَ قال البيضاوي الرؤيا كالرؤية غير أنها مختصة بما يكون في النوم و فرق بينهما بحرف التأنيث كالقربة و القربى و هي انطباع الصورة المنحدرة من أفق المتخيلة إلى الحس المشترك
Do not narrate your dream to your brothers, [12:5] – Al-Bayzawi said, ‘The dream is like the dream, apart from that it is specific with what happens during the sleep, and the difference between the two is the feminine, like (the word) ‘Al-Qurbah’, and ‘Al-Qarba’, and it is the impression of the image rolling down from the horizons of the imaginations to the common sense.
و الصادقة منها إنما تكون باتصال النفس بالملكوت لما بينهما من التناسب عند فراغها من تدبير البدن أدنى فراغ فتتصور بما فيها مما يليق من المعاني الحاصلة هناك
And the truthful (dream) from these, but rather is happens with the connection of the self with the kingdoms (of the sky) due to what is between the two is the proportionality during it being free from the management by the body, the least of being free, so its images with whatever is in it from the appropriate meanings resulting over there.
ثم إن المتخيلة تحاكيه بصورة تناسبه فترسلها إلى الحس المشترك فتصير مشاهدة ثم إن كانت شديدة المناسبة لذلك المعنى بحيث لا يكون التفاوت إلا بالكلية و الجزئية استغنت الرؤيا عن التعبير و إلا احتاجت إليه.
Then the imagination stimulates it with appropriate images, so it sends to the common sense, so it becomes a witnessing. Then if it was intensively appropriate for that meaning whereby there does not happens to be any discrepancy except with the whole and the partial, the dream dispenses the interpretation or else it would be needy to it.
مِنْ تَأْوِيلِ الْأَحادِيثِ أي من تعبير الرؤيا لأنها أحاديث الملك إن كانت صادقة و أحاديث النفس و الشيطان إن كانت كاذبة أو من تأويل غوامض كتب الله و سنن الأنبياء و كلمات الحكماء.
from the interpretation of the events [12:21] – i.e., from the interpretation of the dream, because these are events of the kingdom if it were truth, and discussions of the self and the Satan-la, if it were false, from the interpretation of the mysteries of the Books of Allah‑azwj and conduct of the Prophets-as, and wise phrases.
و قال الطبرسي رحمه الله قيل إنه كان بين رؤياه و بين مصير أبيه و إخوته إلى مصر أربعون سنة عن ابن عباس و أكثر المفسرين و قيل ثمانون عن الحسن
And Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘It is said that between his-as Yusuf-as) dreaming and the arrival of his-as father-as and his-as brothers to Egypt, there were forty years – from Ibn Abbas and most of the interpreters. And it is said, ‘Eighty’ – from Al-Hassan.
و قال النيسابوري قال علماء التعبير إن الرؤيا الردية يظهر أثرها عن قريب لكيلا يبقى المؤمن في الحزن و الغم و الرؤيا الجيدة يبطئ تأثيرها لتكون بهجة المؤمن أدوم.
And Al-Neysapuri said, ‘The scholars of the interpretation said that the bad dream manifests its impact soon lest the Momin would remain in grief and the gloom, and the good dream, it’s impact is delayed for the joy of the Momin to be longer lasting.
قالَ أَحَدُهُما إِنِّي أَرانِي أَعْصِرُ خَمْراً قال الطبرسي رحمه الله هو من رؤيا المنام كان يوسف ع لما دخل السجن قال لأهله إني أعبر الرؤيا
One of them said, ‘I saw myself (in a dream) pressing grapes. [12:36] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘It is from the dream of the sleep. It so happened that when Yusuf-as entered the prison, he-as said to it’s inmates: ‘I-as can interpret the dream’.
فقال أحد العبدين و هو الساقي رأيت أصل حبلة عليها ثلاثة عناقيد من عنب فجنيتها و عصرتها في كأس الملك و سقيته إياها
One of the two slaves said, and he was the quencher, ‘I saw at the bottom of the rope, there were three bunches of grapes upon it, so I harvested it and squeezed it in a cup of the king and quenched it to him’.
و قال صاحب الطعام إني رأيت كأن فوق رأسي ثلاث سلال فيها الخبز و أنواع الأطعمة و سباع الطير تنهش منه
And the owner of the food said, ‘I saw as if there were three baskets upon my head wherein was bread and a variety of foods and the wild birds were taking from it’.
نَبِّئْنا بِتَأْوِيلِهِ أي أخبرنا بتعبيره و ما يئول إليه أمره
Explain its interpretation to us (as) [12:36] – i.e., inform us with its interpretation and what it’s affair can be explained to it.
قالَ لا يَأْتِيكُما طَعامٌ تُرْزَقانِهِ في منامكما إِلَّا نَبَّأْتُكُما بِتَأْوِيلِهِ في اليقظة قبل أن يأتيكما التأويل
He said, ‘There shall not come to you both the food with which you are fed, – in your sleep – except I will inform you of its interpretation [12:37].– during the wakefulness because its interpretation comes to you.
أَمَّا أَحَدُكُما فَيَسْقِي رَبَّهُ خَمْراً روي أنه قال أما العناقيد الثلاثة فإنها ثلاثة أيام تبقى في السجن ثم يخرجك الملك في يوم الرابع و تعود إلى ما كنت عليه و الرب المالك
As for one of you, he shall give his lord (king) wine to drink; [12:41] – It is reported that he‑as said: ‘As for the three bunches, these are three days you shall remain in the prison, then the king would take you out during the fourth day, and you shall return to what (work) you used to be upon’. And the lord, is (a reference to) the king.
وَ أَمَّا الْآخَرُ أي صاحب الطعام روي أنه قال بئس ما رأيت أما السلاسل الثلاث فإنها ثلاثة أيام تبقى في السجن فيخرجك الملك فيصلبك فتأكل الطير من رأسك
and as for the other, – i.e., owner of the food, it is reported that he-as said, ‘Evil is what you have seen. As for the three baskets, these are three days you shall remain in the prison. The king will take you out and crucify you, and the birds will eat from your head’. he shall be crucified, and the birds shall eat from his head. The matter is Decreed concerning which you two inquired [12:41].
فقال عند ذلك ما رأيت شيئا و كنت ألعب فقال يوسف قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيانِ أي فرغ من الأمر الذي تسألان و تطلبان معرفته و ما قلته لكما فإنه نازل بكما و هو كائن لا محالة.
He said during that, ‘I have not seen anything, and I was just playing’. Yusuf-as said: The matter is Decreed concerning which you two inquired [12:41] – i.e., free from the matter which you are asking and seeking it’s understanding, and what I-as have said to you, it will befall with you, and it will be happening, inevitably.
وَ قالَ الْمَلِكُ قال النيسابوري لما دنا فرج يوسف أراه الله في المنام سبع بقرات سمان خرجن من نهر يابس و سبع بقرات عجاف فابتلعت العجاف السمان و رأى سبع سنبلات خضر قد انعقد حبها و سبعا أخر يابسات قد استحصدت و أدركت فالتوت اليابسات على الخضر حتى غلبن عليها
And the king said, [12:43] – Al-Neysapuri said, ‘When the relief of Yusuf-as drew near, Allah‑azwj Showed him-as in the dream, seven fat cows emerging from a dry river, and seven lean cows. The lean ones devoured the fat ones; and he-as saw seven green ears (of corn), its seeds had bunched, and seven others dried up, having been harvested and matured. Then dried ones twisted upon the green until overpowered upon these.
فاضطرب الملك بسببه لأن فطرته قد شهدت بأن استيلاء الضعيف على القوي منذر بنوع من أنواع الشر إلا أنه لم يعرف تفصيله فجمع الكهنة و المعبرين و قال يا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُءْيايَ
The king was disturbed by its cause because his nature had witnessed that the seizure by the weak over the strong is a warning of a type from the types of evil, except he did not understand it’s details. He gathered the sooth-sayers and the interpreters and said: O chiefs! Give me a verdict regarding my dream if you are interpreters of the dreams’ [12:43]’.
ثم إنه تعالى إذا أراد أمرا هيأ أسبابه فأعجز الله أولئك الملأ عن جواب المسألة و عماه عليهم حتى قالوا إنها أَضْغاثُ أَحْلامٍ و نفوا عن أنفسهم كونهم عالمين بتأويلها.
Then, when the Exalted Wants a matter, He-azwj Prepares it’s cause. So Allah-azwj Frustrated those chiefs from answering the question and Blinded upon them until they said, ‘These are confused dreams, [12:44], and they negated from themselves of being knowers of its interpretation.
و اعلم أنه سبحانه خلق جوهر النفس الناطقة بحيث يمكنها الصعود إلى عالم الأفلاك و مطالعة اللوح المحفوظ و المانع لها من ذلك هو اشتغالها بتدبير البدن و ما يرد عليها من طريق الحواس
And know that the Glorious Created essence of the speaking soul whereby He-azwj Enabled it the ascent to the world of the skies and read the Guarded Tablet, and the prevented of it from (doing) that, it is its pre-occupation with the management of the body and what is referred upon it from the way of the senses.
و في وقت النوم تقل تلك الشواغل فتقوى النفس على تلك المطالعة فإذا وقفت النفس على حالة من تلك الأحوال فإن بقيت في الخيال كما شوهدت لم تحتج إلى التأويل و إن نزلت آثار مخصوصة مناسبة للإدراك الروحاني إلى عالم الخيال فهناك يفتقر إلى المعبر
And during the sleep, that pre-occupation lessens, so the self is strengthened upon that notification. When the self paused upon a state from those states, if it remains in the imagination just as it had witnessed, it is not needy to the interpretation, and if a specific impact befalls, appropriate for the spiritual awareness to the world of imagination, so over there, it is needy to the interpretation.
ثم منها ما هي متسقة منتظمة يسهل على المعبر الانتقال من تلك المتخيلات إلى الحقائق الروحانيات و منها ما تكون مختلطة مضطربة لا يضبط تحليلها و تركيبها لتشويش وقع في ترتيبها و تأليفها فهي المسماة بالأضغاث
Then from these are consistent and regular. It is easy upon the interpretation, the transfer from those imaginations to the spiritual realities. And from these are what happen to be mixed and turbulent, it’s analysis and composition for the confusion occurring in its arrangement, and it’s composition. These are named as ‘the confused’.
و بالحقيقة الأضغاث ما يكون مبدؤها تشويش القوة المتخيلة لفساد وقع في القوى البدنية و لورود أمر غريب عليه من خارج لكن القسم المذكور قد تعد من الأضغاث من حيث إنها أعيت المعبر عن تأويلها انتهى
And in reality, the confused is what happens as confusing in its beginning distorting the force of imagination to corruption, occurring in the bodily strength, and to return the strange matter upon it from outside. But the mentioned type can be counted from the confused (dreams) from whereby it was conscious of its interpretation’ – end.
وَ قالَ الَّذِي نَجا مِنْهُما قال البيضاوي أي من صاحبي السجن و هو الشرابي وَ ادَّكَرَ بَعْدَ أُمَّةٍ و تذكر يوسف بعد جماعة من الزمان مجتمعة أو مدة طويلة فَأَرْسِلُونِ إلى من عنده علمه أو إلى السجن
And one of the two (prisoners) he who had been freed [12:45] – Al-Bayzawi said, ‘I.e., from the two companions of the prison, and he is the drink provider – remembered after a long time – and he remembered Yusuf-as after a group of time combined, or a lengthy period – therefore send me forth [12:45] – to the one in whose possession is its knowledge, or to the prison.
لَعَلِّي أَرْجِعُ إِلَى النَّاسِ أي إلى الملك و من عنده لَعَلَّهُمْ يَعْلَمُونَ تأويله أو فضلك و مكانك
so that I can return to the people, – i.e., to the king and the ones with him – so they may know’ [12:46] – it’s interpretation, or your-as merit and your-as place.
دَأَباً أي على عادتكم المستمرة و انتصابه على الحال بمعنى دائبين أو المصدر بإضمار فعله أي تدأبون دأبا و تكون الجملة حالا فَذَرُوهُ فِي سُنْبُلِهِ لئلا يأكله السوس إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ في تلك السنين
continuously. [12:47] – i.e., upon your continuous habit and its link upon the situation in the meaning of partiality, or the source with the verb is its deed, i.e., they would be continuous, perpetual, and it would be the total situation – so leave it in its ear – lest the insects eat it – except for a little from what you would be eating [12:47] – during that year.
ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ سَبْعٌ شِدادٌ يَأْكُلْنَ ما قَدَّمْتُمْ لَهُنَ أي يأكل أهلهن ما ادخرتم لأجلهن فنسب إليهن على المجاز تطبيقا بين المعبر و المعبر به إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ أي تحرزون لبذور الزراعة
Then there shall come after that seven years of hardship eating away whatever had preceded for these – I.e., their people would eat whatever you have hoarded for them. He-as attributed to them upon the metaphor, applying between the interpretation, and the expression with it – except for a little from what you would be harvesting [12:48] – i.e., you should be stocking for planting the seeds.
فِيهِ يُغاثُ النَّاسُ أي يمطرون من الغيث أو يغاثون من القحط من الغوث وَ فِيهِ يَعْصِرُونَ ما يعصر كالعنب و الزيتون لكثرة الثمار و قيل يحلبون الضروع.
in which it would rain for the people – i.e., raining from the downpour, or downpour from the drought, from the downpour – and during it, they would be pressing’ [12:49] – what is pressed, like the grapes and the oil, due to the abundance of the fruits. And it is said, milking the udders.
وَ ما جَعَلْنَا الرُّؤْيَا قيل المراد رؤية العين و الأكثر على أنه رؤية المنام و قال الطبرسي رحمه الله روي عن ابن عباس أنها رؤيا نوم رآها أنه سيدخل مكة و هو بالمدينة فقصدها
We did not Make the dream [17:60] – It is that the intent with the dream is the eye, and the frequency upon it is seeing in the sleep. And Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘It is reported from Ibn Abbas it is a dream of sleep he-saww had seen it that he-saww would be entering Makkah while he-saww was in Al Medina. So he-saww aimed for it.
فصده المشركون في الحديبية عن دخولها حتى شك قوم و دخلت عليهم الشبهة فقالوا يا رسول الله أ ليس قد أخبرتنا أنا ندخل المسجد الحرام آمنين فقال أ و قلت لكم إنكم تدخلونها العام قالوا لا
The Polytheists blocked him-as in Al-Hudeybiya from entering it until the people doubted and the suspicion entered upon them. They said, ‘O Rasool-Allah-saww! Didn’t you inform us that we shall be entering the Sacred Masjid in safety?’ He-saww said: ‘Had I-saww said to you that you would be entering it (this) year?’ They said, ‘No’.
فقال لندخلنها إن شاء الله و رجع ثم دخل مكة في العام القابل فنزل لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِ و قيل رأى ص في منامه أن قرودا تصعد منبره و تنزل فساءه ذلك و اغتم به فلم ير بعد ذلك ضاحكا حتى توفي.
He-saww said: ‘We shall be entering it, if Allah-azwj so Desires’, and he-saww returned Then he‑saww entered Makkah in the following year. So, it was Revealed: Allah has Validated the dream of His Rasool with the Truth – [48:27]. And it is said he-saww saw in his-saww dream that monkey had ascended his-saww pulpit and descending. That worsened him-as and he-saww was gloomy due to it, so he-saww was not seen laughing after that until he-saww expired’.
أقول و قد مرت أخبار كثيرة في ذلك و قال الرازي قال سعيد بن المسيب رأى رسول الله ص بني أمية ينزون على منبره نزو القردة فساءه ذلك و هذا قول ابن عباس في رواية عطا.
I (Majlisi) am saying, ‘And a lot of reports have passed regarding that’. And Al Razi said, ‘Saeed Bin Al-Musayyab said, ‘Rasool-Allah-saww saw the clan of Umayya jumping upon his‑saww pulpit the jumping of the monkeys, so that worsened him-saww’. And this is the word of Ibn Abbas in a report of Ata’a.
وَ مِنْ آياتِهِ مَنامُكُمْ بِاللَّيْلِ وَ النَّهارِ أي منامكم في الزمانين لاستراحة القوى النفسانية و قوة القوى الطبيعية و طلب معاشكم فيهما أو منامكم بالليل و ابتغاؤكم بالنهار
And from His Signs is your sleeping at night and the day, [30:23] – i.e., That is, your sleep in both times is for resting the psychic forces and the strength of the natural forces, and for seeking your livelihood in them, or your sleeping at night and your seeking (sustenance) at daytime.
فلف و ضم بين الزمانين و الفعلين بعاطفين إشعارا بأن كلا من الزمانين و إن اختص بأحدهما فهو صالح للآخر عند الحاجة و يؤيده سائر الآيات الواردة فيه.
He-azwj Combined and Pressed between the two times and the two deeds with inclinations, indicating that both are from the timings, and Specified one of these, so it is correct for the other during the need, and it is supported by rest of the Verses referring to it.
إِنِّي أَرى فِي الْمَنامِ يدل على أن نوم الأنبياء ع بمنزلة الوحي و كذا الآية التالية إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ
I saw in the [37:102] – evidence’s upon that sleep of the Prophets-as is at the status of the Revelation, and like that is the following Verse: But rather, the secret counsels are from the Satan, [58:10].
قال الطبرسي رحمه الله يعني نجوى المنافقين و الكفار بما يسوء المؤمنين و يغمهم من وساوس الشيطان و بدعائه و إغوائه و قيل المراد بها أحلام المنام التي يراها الإنسان في منامه و يحزنه.
Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘Meaning counsels of the hypocrites and the Kafirs with what worsens the Momineen and aggrieves them from the whisperings of the Satan-la and his-as innovations and his-la deviations; and it is said the intent with it are dreams of the sleep which the human being sees in his sleep, and it grieves him.
أقول سيأتي ذلك في الرواية
I (Majlisi) am saying, ‘I shall come with that in the reports’.
وَ جَعَلْنا نَوْمَكُمْ سُباتاً قال السيد المرتضى رحمه الله إن سأل سائل عن قوله تعالى وَ جَعَلْنا نَوْمَكُمْ سُباتاً فقال إذا كان المراد بالسبات هو النوم فكأنه قال و جعلنا نومكم نوما و هذا مما لا فائدة فيه الجواب
And We Made your sleep to be rest [78:9] – The Seyyid Al-Murtaza, may Allah-azwj have Mercy on him, said, ‘If a questioner were to ask about Words of the Exalted: And We Made your sleep to be rest [78:9], so he says, ‘When the intent with the rest, it is the sleep, it is as if He-azwj has Said: “We-azwj Made your sleep to be a sleep”, and this is from what there is no benefit in the answer.
قلنا في هذه الآية وجوه منها أن يكون المراد بالسبات الراحة و الدعة و قد قال قوم إن اجتماع الخلق كان في يوم الجمعة و الفراغ منه في يوم السبت فسمي اليوم بالسبت للفراغ الذي كان فيه و لأن الله تعالى أمر بني إسرائيل فيه بالاستراحة من الأعمال
We said, ‘Regarding this Verse there are aspects. From these is that the intent with the ‘rest’ happens to be the comfort and the relaxation, and a people have said that the gathering of the creatures was during the day of Friday, and the freeing from it is during the day of Saturday, so the day is named as ‘Al-Sibt’ (Sabbath) due to the freeing which happened during it, and because Allah-azwj the Exalted had Commanded the children of Israel during it to be resting from the work.
قيل و أصل السبات التمدد يقال سبتت المرأة شعرها إذا حلته من العقص و أرسلته
It is said, ‘And the origin of the Sabbath is the stretching’. It is said that the woman relaxed (Sabatat) her hair when she released it from the know and flowed it’.
و منها أن يكون المراد بذلك أنا جعلنا نومكم سباتا ليس بموت لأن النائم قد يفقد من علومه و قصوده و أحواله أشياء كثيرة يفقدها الميت فأراد سبحانه أن يمتن علينا بأن جعل نومنا الذي يضاهي فيه بعض أحوالنا أحوال الميت ليس بموت على الحقيقة و لا يخرج لنا عن الحياة و الإدراك
And from these is that the intent with that happens to be that We-azwj have Made your sleep as rest (Sabbath), it isn’t death, because the sleeping one loses from his knowledge(s) and his purposes, and most of his states (which) the deceased would lose. So, the Glorious Intended that He-azwj would Confer upon us by Making our sleep during which some of our states matches the states of the deceased, isn’t death upon the reality, and He-azwj does not Extract us from the life and the realisation.
فجعل التأكيد بذكر المصدر قائما مقام نفي الموت و سادا مسد قوله و جعلنا نومكم ليس بموت
So, He-azwj Made the emphasis by Mentioning the source standing in place of negating the death and a hindrance hindering His-azwj Words, and We-azwj Made your sleep not to be death.
و يمكن في الآية وجه آخر لم يذكر فيها هو أن السبات ليس هو كل نوم و إنما هو من صفات النوم إذا وقع على بعض الوجوه و السبات هو النوم الممتد الطويل السكون و لهذا يقال فيمن وصف بكثرة النوم إنه مسبوت و به سبات و لا يقال ذلك في كل نائم
And another aspect is possible regarding the Verse not mentioned in it. It is that the Sabbath, it isn’t every sleep, and rather it is from the descriptions of the sleep when it occurs upon some of the aspects, and the Sabbat, it is the sleep of lengthy stretch, the calmness, and for this it is said regarding the one described with a lot of sleeping, he is hibernating (Masbout), and by it is the Sabbath (Sabat), and that cannot be said regarding every sleep.
و إذا كان الأمر على هذا لم يجر قوله تعالى وَ جَعَلْنا نَوْمَكُمْ سُباتاً مجرى أن يقول و جعلنا نومكم نوما و الوجه في الامتنان علينا بأن جعل نومنا ممتدا طويلا ظاهر و هو لما في ذلك لنا من المنفعة و الراحة لأن التهويم و النوم الغرار لا يكسبان شيئا من الراحة بل يصحبهما في الأكثر القلق و الانزعاج و الهموم هي التي تقلل النوم و تنزره و فراغ القلب و رخاء البال تكون معهما غزارة النوم و امتداده و هذا واضح.
And when the matter was based upon this, Words of the Exalted: And We Made your sleep to be rest [78:9] would not flow the flow that He-azwj is Saying, “And We-azwj have Made your sleep as sleep”, and the aspect in the Conferment upon us it that if He-azwj has Made our sleep to be a lengthy stretch apparently, and it is due to what is in that for us of the benefits of rest, because the hypnosis and the sleep are similar, they do not attain anything from the comfort, but Rather, they are accompanied in the most by anxiety and annoyance, and worries are the ones that reduce sleep and disturb it and empty the heart and peace of mind, with which there is an abundance and extension of sleep, and this is clear.
قال السيد قدس الله روحه وجدت أبا بكر محمد بن القاسم الأنباري يطعن على الجواب الذي ذكرناه أولا و يقول إن ابن قتيبة أخطأ في اعتماده لأن الراحة لا يقال لها سبات و لا يقال سبت الرجل بمعنى استراح و أراح و يعتمد على الجواب الذي ثنينا بذكره و يقول في ما استشهد به ابن قتيبة من قوله سبتت المرأة شعرها إن معناه أيضا القطع لأن ذلك إنما يكون بإزالة الشداد الذي كان مجموعا به و قطعه
The Seyyid, may Allah-azwj Sanctify his soul, said, ‘I found Abu Bakr Muhammad Bin Al Qasim Al-Anbary taunting upon the answer which we mentioned firstly, and he said, ‘Ibn Quteyba is mistaken in his reliance because the rest, ‘Sabat’ cannot be said for it, nor can it be said, ‘The man is in ‘Sabt’ (Sabbath) in the meaning of the rest and comfort’, and he has relied upon the answer which we proved by mentioning in and saying among what Ibn Quteyba had witnessed with from his words, ‘The woman relaxed (Sabatat) her hair’, in its meaning as well, is the decisive, because that rather happens to be removal of the tightness which was collected with it, and cutting it.
و المقدار الذي ذكره ابن الأنباري لا يقدح في جواب ابن قتيبة لأنه لا ينكر أن يكون السبات هو الراحة و الدعة إذا كانتا عن نوم و إن لم توصف كل راحة بأنها سبات و يكون هذا الاسم يخص الراحة إذا كانت على هذا الوجه
And the measurement which Ibn Al-Anbary mentioned it, didn’t give an answer to Ibn Quteyba, because he did not deny that the Sabbath, it happens to be the rest and the relaxation, when they were both from sleep and if you do not describe every comfort that it is a Sabbath, and this name happens to be specifically for the rest, when it happens based upon this aspect.
و لهذا نظائر كثيرة في الأسماء و إذا أمكن ذلك لم يكن في امتناع قولهم سبت الرجل بمعنى استراح في كل موضع دلالة على أن السبات لا يكون اسما للراحة عند النوم
And for this, there are a lot of matches in the names, and when that is possible, it would not have prevented their words ‘Sabbath of the man’ in the meaning of the resting in every place, evidence’s upon that the Sabbath does not happen to be a name for the rest during the sleep.
و الذي يبقى على ابن قتيبة أن يبين أن السبات هو الراحة و الدعة و يستشهد على ذلك بشعر أو لغة فإن البيت الذي ذكره يمكن أن يكون المراد به القطع دون التمدد و الاسترسال.
And that which remains upon Ibn Quteyba is that the Sabbath, it is the rest and the relaxation, and that is testified upon by poems or language, for the couplet which he mentions, it is possible that the intent with it would be cutting off besides the stretching and the extending.
فإن قيل فما الفرق بين جواب ابن قتيبة و جوابكم الذي ذكرتموه أخيرا قلنا الفرق بينهما بين لأن ابن قتيبة جعل السبات نفسه راحة و جعله عبارة عنها و أخذ يستشهد على ذلك بالتمدد دون غيره و نحن جعلنا السبات نفسه من صفات النوم و الراحة واقعة عنده للامتداد و طول السكون فيه
If it is said, ‘What is the difference between the answer of Ibn Quteyba and your answer which you have mentioned at the end?’, we say, the difference between the two is because Ibn Quteyba made the Sabbath of himself as resting, and made it an expression about it, and he took the testimony based upon that with the stretching besides anything else, and we are making the Sabbath of himself to be from the descriptions of the sleep and the resting occurring with him for the stretching and lengthy calmness in it.
فلا يلزمنا أن نقول سبت الرجل بمعنى استراح لأن الشيء لا يسمى بما يقع عنده حقيقة و الاستراحة تقع على جوابنا عند السبات و ليس السبات إياها بعينها على أن في الجواب الذي اختاره ابن الأنباري ضربا من الكلام لأن السبت و إن كان القطع على ما ذكره فلم يسمع فيه البناء الذي ذكره و هو السبات
Thus, it does not necessitate us that we should be saying, ‘Sabbath of the man’, in the meaning of the resting, because the thing cannot be named with what occurs with it in reality, and the resting occurs upon our answer with the Sabbath, and his Sabbath isn’t based upon that in the answer which Ibn Al-Anbary has chosen, is a type of speech, because the Sabbath, and even though the cutting was based upon what he mentioned, he did not name the base in it which he mentioned, and it is the Sabbath.
و يحتاج في إثبات مثل هذا البناء إلى سمع عن أهل اللغة و قد كان يجب أن يورد من أي وجه إذا كان السبت هو القطع جاز أن يقال سبات على هذا المعنى و لم نره فعل ذلك.
And he has argued in proving the likes of this base to what he had heard from the linguists, and it had obliged that he would refer from whichever aspect, when the Sabbath, it is the cutting allowed, if it is said the Sabbath is upon this meaning, and we did not see him doing that’.
1- مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص عَنِ الرَّجُلِ يَنَامُ فَيَرَى الرُّؤْيَا فَرُبَّمَا كَانَتْ حَقّاً وَ رُبَّمَا كَانَتْ بَاطِلًا
(The book) ‘Majaalis’ of Al Sadouq – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Isa Bin Abdullah,
‘From his father Abdullah Bin Muhammad Bin Umar, son of Ali-asws Bin Abu Talib-asws, from his father, from his grandfather, from Ali-asws having said: ‘I asked Rasool-Allah-saww about the man who sleeps, so he sees the dream. Sometimes it would be true, and sometimes it would be false’.
فَقَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ مَا مِنْ عَبْدٍ يَنَامُ إِلَّا عُرِجَ بِرُوحِهِ إِلَى رَبِّ الْعَالَمِينَ فَمَا رَأَى عِنْدَ رَبِّ الْعَالَمِينَ فَهُوَ حَقٌّ ثُمَّ إِذَا أَمَرَ اللَّهُ الْعَزِيزُ الْجَبَّارُ بِرَدِّ رُوحِهِ إِلَى جَسَدِهِ فَصَارَتِ الرُّوحُ بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَمَا رَأَتْهُ فَهُوَ أَضْغَاثُ أَحْلَامٍ.
Rasool-Allah-saww said: ‘O Ali-asws! There is none from a servant who sleeps except there is an ascension with his soul to Lord-azwj of the worlds. What he sees in the Presence of Lord-azwj of the worlds, it is true. Then when Allah-azwj the Mighty, the Subduer, Commands with returning his soul to his body, the soul comes to be between the sky and the earth. So, what it sees, it is the confused dream’’.[121]
2- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ وَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ لِإِبْلِيسَ شَيْطَاناً يُقَالُ لَهُ هُزَعُ يَمْلَأُ الْمَشْرِقَ وَ الْمَغْرِبَ فِي كُلِّ لَيْلَةٍ يَأْتِي النَّاسَ فِي الْمَنَامِ.
And from him, by his chain from Ali Bin Al Hakam, from Aban Bin Usman who said, ‘And it is narrated to me by Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhassin Bin Ahmad, from Aban Bin Usman, from Abu Baseer,
‘For Iblees-la there is a Satan-la called Huz’u. He-la fills the east and the west during every night. He-la comes to the people in the dream’’.[122]
3- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَأَى أَنَّهُ فِي الْحَرَمِ وَ كَانَ خَائِفاً أَمِنَ.
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’adah Bin Ziyad,
‘From Abu Abdullah-asws having said: ‘One who sees (in the dream) he is in the Sanctuary (Hurrum), and he was fearful, would be safe’’.[123]
4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ قَالَ فِي الْحَيَاةِ الدُّنْيَا الرُّؤْيَا الْحَسَنَةُ يَرَاهَا الْمُؤْمِنُ وَ فِي الْآخِرَةِ عِنْدَ الْمَوْتِ.
Tafseer Ali Bin Ibrahim –
‘Regarding Words of the Exalted: For them is the glad tiding in the life of the world and in the Hereafter. [10:64]. He said, ‘In the life of the world is the good dream the Momin sees, and in the Hereafter during the death’’.[124]
5- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ دَاوُدَ عَنْ أَخِيهِ عَبْدِ اللَّهِ قَالَ: بَعَثَنِي إِنْسَانٌ إِلَى أَبِي عَبْدِ اللَّهِ ع زَعَمَ أَنَّهُ يَفْزَعُ فِي مَنَامِهِ مِنِ امْرَأَةٍ تَأْتِيهِ قَالَ فَصِحْتُ حَتَّى سَمِعَ الْجِيرَانُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اذْهَبْ فَقُلْ إِنَّكَ لَا تُؤَدِّي الزَّكَاةَ
(The book) ‘Al Mahasin’ – From his father, from Safwan, from Dawood, from his brother Abdullah who said,
‘A person sent me to Abu Abdullah-asws claiming that he panics during his dream from a woman who comes to him. He had said, ‘I scream to the extent that the neighbours hear’. Abu Abdullah-asws said: ‘Go and say, ‘You have not paid the Zakat!’’
قَالَ بَلَى وَ اللَّهِ إِنِّي لَأُؤَدِّيهَا فَقَالَ قُلْ لَهُ إِنْ كُنْتَ تُؤَدِّيهَا لَا تُؤَدِّيهَا إِلَى أَهْلِهَا.
He said, ‘Yes, by Allah-azwj, I have paid it!’ He-asws said: ‘Say to him, ‘If you have paid it, you have not paid it to its rightful ones’’.[125]
6- الْخَرَائِجُ، رُوِيَ أَنَّ أَبَا عُمَارَةَ الْمَعْرُوفَ بِالطَّيَّانِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَأَيْتُ فِي النَّوْمِ كَأَنَّ مَعِي قَنَاةً قَالَ كَانَ فِيهَا زُجٌّ قُلْتُ لَا قَالَ لَوْ رَأَيْتَ فِيهَا زُجّاً لَوُلِدَ لَكَ غُلَامٌ لَكِنَّهُ تُولَدُ جَارِيَةٌ
(The book) ‘Al Kharaij’ – It is reported that Abu Umara, well-known as Al Tayyan, said,
‘I said to Abu Abdullah-asws, ‘I saw during the sleep as if there was a ‘Qanat’ with me’. He-asws said: ‘Was there an arrow-head in it?’ I said, ‘No’. He-asws said: ‘If you had seen an arrow-head being in it, a boy would have been born for you, but a girl would be born’.
ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ كَمْ فِي الْقَنَاةِ مِنْ كَعْبٍ قُلْتُ اثْنَا عَشَرَ كَعْباً قَالَ تَلِدُ الْجَارِيَةُ اثْنَيْ عَشَرَ بِنْتاً.
Then he-asws was silent for a while, then said: ‘How many heels were there in the ‘Qanat’?’ I said, ‘Twelve heels’. He-asws said: ‘The girl would give birth to twelve daughters’’.
قَالَ مُحَمَّدُ بْنُ يَحْيَى فَحَدَّثْتُ بِهَذَا الْحَدِيثِ الْعَبَّاسَ بْنَ الْوَلِيدِ فَقَالَ: أَنَا مِنْ وَاحِدَةٍ مِنْهُنَّ وَ لِي إِحْدَى عَشْرَةَ خَالَةً وَ أَبُو عُمَارَةَ جَدِّي.
Muhammad Bin Yahya said, ‘I narrated this Hadeeth to Al-Abbas Bin Al-Waleed. He said, ‘I am from one of them, and there are eleven maternal aunties for me, and Abu Amarah is my grandfather’’.[126]
7- الْمَنَاقِبُ، عَنْ يَاسِرٍ الْخَادِمِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع رَأَيْتُ فِي النَّوْمِ كَأَنَّ قَفَصاً فِيهِ سَبْعَ عَشْرَةَ قَارُورَةً إِذْ وَقَعَ الْقَفَصُ فَتَكَسَّرَتِ الْقَوَارِيرُ
(The book) ‘Al Manaqib’ – From Yasir Al Khadim who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘I saw during the sleep as if there is a cage and there are seventeen bottles in it. When the cage fell, the bottles broke’.
فَقَالَ إِنْ صَدَقَتْ رُؤْيَاكَ يَخْرُجُ رَجُلٌ مِنْ أَهْلِ بَيْتِي يَمْلِكُ سَبْعَةَ عَشَرَ يَوْماً ثُمَّ يَمُوتُ
He-asws said: ‘Your dream is true. A man from my-asws family will emerge. He shall rule for seventeen days, then he will die’.
فَخَرَجَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بِالْكُوفَةِ مَعَ أَبِي السَّرَايَا فَمَكَثَ سَبْعَةَ عَشَرَ يَوْماً ثُمَّ مَاتَ.
Muhammad Bin Ibrahim emerged at Al-Kufa along with Abu Al-Saraya. He remained for seventeen days, then died’’.[127]
8- الْكَشِّيُّ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ قَالَ لِي يَاسِرٌ الْخَادِمُ إِنَّ أَبَا الْحَسَنِ الثَّانِيَ ع أَصْبَحَ فِي بَعْضِ الْأَيَّامِ
(The book) ‘Al Kashy’ – From Ali Bin Muhammad, from Muhammad Bin Ahmad, from Muhammad Bin Isa who said, ‘Yasir Al Khadim said to me,
‘Abu Al-Hassan-asws the 2nd woke up in the morning in one of the days’.
قَالَ فَقَالَ لِي رَأَيْتُ الْبَارِحَةَ مَوْلًى لِعَلِيِّ بْنِ يَقْطِينٍ وَ بَيْنَ عَيْنَيْهِ غُرَّةٌ بَيْضَاءُ فَتَأَوَّلْتُ ذَلِكَ عَلَى الدِّينِ.
He (the narrator) said, ‘He-asws said to me: ‘Last night I-asws saw a slave of Ali Bin Yaqteen and between his eyes there was a white spot. I-asws interpreted that being upon the religion’’.[128]
9- دَعَوَاتُ الرَّاوَنْدِيِّ، حَدَّثَ أَبُو بَكْرِ بْنُ عَيَّاشٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَجَاءَهُ رَجُلٌ فَقَالَ رَأَيْتُكَ فِي النَّوْمِ كَأَنِّي أَقُولُ لَكَ كَمْ بَقِيَ مِنْ أَجَلِي فَقُلْتَ لِي بِيَدِكَ هَكَذَا وَ أَوْمَأَ إِلَى خَمْسٍ وَ قَدْ شَغَلَ ذَلِكَ قَلْبِي
(The book) ‘Da’waat’ of Al Rawandy – Abu Bakr Bin Ayyash said,
‘I was in the presence of Abu Abdullah-asws. A man came to him-asws. He said, ‘I saw during the sleep as if I am saying to you-asws, ‘How much remains from my term (of life)?’ You-asws said by (gesture) of your-asws hands, like this’ – and he gestured to five – ‘and that has pre-occupied my heart!’
فَقَالَ ع إِنَّكَ سَأَلْتَنِي عَنْ شَيْءٍ لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ هِيَ خَمْسٌ تَفَرَّدَ اللَّهُ بِهَا إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَ يَعْلَمُ ما فِي الْأَرْحامِ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ.
He-asws said: ‘You had asked me-asws about something no one knows of except Allah-azwj Mighty and Majestic, and these are five Allah-azwj is Individual with these – Surely, Allah, with Him is the Knowledge of the Hour, and He Sends down the rain, and He Knows what is in the wombs; and no soul knows what it would be earning the next day; and no soul knows in which land it shall die. Surely Allah is Knowing, Aware [31:34]’’.[129]
بيان قال الطبرسي رحمه الله جَاءَ فِي الْحَدِيثِ أَنَّ مَفَاتِيحَ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا اللَّهُ وَ قَرَأَ هَذِهِ الْآيَةَ.
Explanation – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘It has come in the Hadeeth: ‘The keys of the hidden matters are five, no one knows these except Allah-azwj’ – and he recited this Verse’’.[130]
وَ قَدْ رُوِيَ عَنْ أَئِمَّةِ الْهُدَى أَنَّ هَذِهِ الْأَشْيَاءَ الْخَمْسَةَ لَا يَعْلَمُهَا عَلَى التَّفْصِيلِ وَ التَّحْقِيقِ غَيْرُهُ تَعَالَى.
And it has been reported from the Imams-asws of guidance: ‘These five things, no one knows these upon the detail, and the realities apart from Him-azwj the Exalted’’.[131]
10- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ أَنَّ رَجُلًا دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ رَأَيْتُ كَأَنَّ الشَّمْسَ طَالِعَةٌ عَلَى رَأْسِي دُونَ جَسَدِي
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina,
‘A man entered to see Abu Abdullah-asws. He said, ‘I saw (in a dream) as if the sun has emerged upon my head, besides my body’.
فَقَالَ تَنَالُ أَمْراً جَسِيماً وَ نُوراً سَاطِعاً وَ دِيناً شَامِلًا فَلَوْ غَطَّتْكَ لَانْغَمَسْتَ فِيهِ وَ لَكِنَّهَا غَطَّتْ رَأْسَكَ أَ مَا قَرَأْتَ فَلَمَّا رَأَى الشَّمْسَ بازِغَةً قالَ هذا رَبِّي فَلَمَّا أَفَلَتْ تَبَرَّأَ مِنْهَا إِبْرَاهِيمُ ع
He-asws said: ‘You shall attain a serious matter, and a shining light, and a comprehensive religion. If it has covered you, you would have been immersed in it, but it (only) covered your head. Have you not read: So when he was the sun rising, he said: ‘(Can) this be my Lord?’ [6:78]’. When it set, Ibrahim-as disavowed from it’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُمْ يَقُولُونَ إِنَّ الشَّمْسَ خَلِيفَةٌ أَوْ مَلِكٌ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! They are saying that the sun (in my dream) is a caliph or a king!’
فَقَالَ مَا أَرَاكَ تَنَالُ الْخِلَافَةَ وَ لَمْ يَكُنْ فِي آبَائِكَ وَ أَجْدَادِكَ مَلِكٌ وَ أَيُّ خِلَافَةٍ وَ مُلُوكِيَّةٍ أَكْثَرُ مِنَ الدِّينِ وَ النُّورِ تَرْجُو بِهِ دُخُولَ الْجَنَّةِ إِنَّهُمْ يَغْلَطُونَ فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ.
He-asws said: ‘I do not see you attaining the caliphate and there did not happen to be a king among your forefathers and your grandfathers a king, and which king and which caliphate and kingdom is more (greater) than the religion, and the Noor which you are hoping to enter the Paradise with? They are wrong’. I said, ‘You-asws speak the truth, may I be sacrificed for you-asws!’’[132]
11- الْكَافِي، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ ابْنِ أُذَيْنَةَ عَنْ رَجُلٍ رَأَى كَأَنَّ الشَّمْسَ طَالِعَةٌ عَلَى قَدَمَيْهِ دُونَ جَسَدِهِ قَالَ ع مَالٌ يَنَالُهُ مِنْ نَبَاتِ الْأَرْضِ مِنْ بُرٍّ أَوْ تَمْرٍ يَطَؤُهُ بِقَدَمَيْهِ وَ يَتَّسِعُ فِيهِ وَ هُوَ حَلَالٌ إِلَّا أَنَّهُ يَكُدُّ فِيهِ كَمَا كَدَّ آدَمُ ع.
(The book) ‘Al Kafi’ – By the preceding chain from Ibn Azina,
‘From a man who saw as if the sun had emerged upon his feet besides his body. He-asws said: ‘Wealth he shall be attaining from the vegetation of the earth, from wheat, or dates. He shall tread it (farm) with his feet, and expand in it, and it is Permissible, except that he would be toiling in it just as Adam-as had toiled’’.[133]
12- وَ مِنْهُ، عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي جَعْفَرٍ الصَّائِغِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ أَبُو حَنِيفَةَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ رَأَيْتُ رُؤْيَا عَجِيبَةً فَقَالَ يَا ابْنَ مُسْلِمٍ هَاتِهَا فَإِنَّ الْعَالِمَ بِهَا جَالِسٌ وَ أَوْمَأَ بِيَدِهِ إِلَى أَبِي حَنِيفَةَ
And from him, from Ali, from his father, from Al-Hassan Bin Ali, from Abu Ja’far Al Saig, from Muhammad Bin Muslim who said,
‘I entered to see Abu Abdullah-asws and in his-asws presence was Abu Haneefa. I said to him‑asws, ‘May I be sacrificed for you-asws! I saw a strange dream!’ He-asws said: ‘O Ibn Muslim! Give it, for the knower with it is seated’ – and he-asws gestured by his-asws hand towards Abu Haneefa.
قَالَ فَقُلْتُ رَأَيْتُ كَأَنِّي دَخَلْتُ دَارِي وَ إِذَا أَهْلِي قَدْ خَرَجَتْ عَلَيَّ فَكَسَرَتْ جَوْزاً كَثِيراً وَ نَثَرَتْهُ عَلَيَّ فَتَعَجَّبْتُ مِنْ هَذِهِ الرُّؤْيَا
He (the narrator) said, ‘I saw as if I had entered my house, and there was my wife who had come out to me. She broke a lot of walnuts and scattered these upon me. I was astounded from this dream!’
فَقَالَ أَبُو حَنِيفَةَ أَنْتَ رَجُلٌ تُخَاصِمُ وَ تُجَادِلُ لِئَاماً فِي مَوَارِيثِ أَهْلِكَ فَبَعْدَ نَصَبٍ شَدِيدٍ تَنَالُ حَاجَتَكَ مِنْهَا إِنْ شَاءَ اللَّهُ
Abu Haneefa said, ‘You are a contentious person, and you will be quarrelling regarding the inheritances of your wife. After severe hostilities, you will attain your need from her, if Allah‑azwj so Desires’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَصَبْتَ وَ اللَّهِ يَا أَبَا حَنِيفَةَ
Abu Abdullah-asws said: ‘You have hit it, by Allah-azwj, O Abu Haneefa!’
قَالَ ثُمَّ خَرَجَ أَبُو حَنِيفَةَ مِنْ عِنْدِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي كَرِهْتُ تَعْبِيرَ هَذَا النَّاصِبِ
He (the narrator) said, ‘Then Abu Haneefa went out from his-asws presence. I said, ‘May I be sacrificed for you-asws! I abhor the interpretation of this Nasibi (hostile one)!’
فَقَالَ يَا ابْنَ مُسْلِمٍ لَا يَسُؤْكَ اللَّهُ فَمَا يُوَاطِئُ تَعْبِيرُهُمْ تَعْبِيرَنَا وَ لَا تَعْبِيرُنَا تَعْبِيرَهُمْ وَ لَيْسَ التَّعْبِيرُ كَمَا عَبَّرَهُ
He-asws said: ‘O Ibn Muslim! Allah-azwj will not Worsen you, for their interpretation does not coincide with our-asws interpretation, nor does our-asws interpretation coincide with their interpretation, and the (correct) interpretation isn’t like what he has interpreted it’.
قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَقَوْلُكَ أَصَبْتَ وَ تَحْلِفُ عَلَيْهِ وَ هُوَ مُخْطِئٌ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! So (what about) your-asws words: ‘You have hit it!’, and you-asws swore upon it, and he had erred?’
قَالَ نَعَمْ حَلَفْتُ عَلَيْهِ أَنَّهُ أَصَابَ الْخَطَاءَ
He-asws said: ‘Yes, I-asws did swear upon it that he had hit the error’.
قَالَ فَقُلْتُ لَهُ فَمَا تَأْوِيلُهَا
He (the narrator) said, ‘I said to him-asws, ‘So what is it’s (correct) interpretation?’
قَالَ يَا ابْنَ مُسْلِمٍ إِنَّكَ تَتَمَتَّعُ بِامْرَأَةٍ فَتَعْلَمُ بِهَا أَهْلُكَ فَتَخْرِقُ عَلَيْكَ ثِيَاباً جُدُداً فَإِنَّ الْقِشْرَ كِسْوَةُ اللُّبِّ
He-asws said: ‘O Abu Muslim! You will do Mut’ah with a woman, so your wife will come to know with it. She will tear new clothes upon you, for the shells are clothing for the nuts’’.
قَالَ ابْنُ مُسْلِمٍ فَوَ اللَّهِ مَا كَانَ بَيْنَ تَعْبِيرِهِ وَ تَصْحِيحِ الرُّؤْيَا إِلَّا صَبِيحَةُ الْجُمُعَةِ فَلَمَّا كَانَ غَدَاةُ الْجُمُعَةِ أَنَا جَالِسٌ بِالْبَابِ إِذْ مَرَّتْ بِي جَارِيَةٌ فَأَمَرْتُ غُلَامِي فَرَدَّهَا ثُمَّ أَدْخَلَهَا دَارِي فَتَمَتَّعْتُ بِهَا فَأَحَسَّتْ بِي وَ بِهَا أَهْلِي فَدَخَلَتْ عَلَيْنَا الْبَيْتَ فَبَادَرَتِ الْجَارِيَةُ نَحْوَ الْبَابِ فَبَقِيتُ أَنَا فَمَزَّقَتْ عَلَيَّ ثِيَاباً جُدُداً كُنْتُ أَلْبَسُهَا فِي الْأَعْيَادِ
Ibn Muslim said, ‘By Allah-azwj! There wasn’t between his-asws interpretation and the verification of the dream except the Friday morning. When it was the Friday morning, I was seated by the door when a girl passed by me. I ordered my slave to return her. Then I entered her into my house. I did Mut’ah with her. My wife sensed me and her. She entered the room upon us. The girl rushed towards the door, and I remained. She tore up new clothes upon me I had worn during the Eids’.
وَ جَاءَ مُوسَى الزَّوَّارُ الْعَطَّارُ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ رَأَيْتُ رُؤْيَا هَالَتْنِي رَأَيْتُ صِهْراً لِي مَيِّتاً وَ قَدْ عَانَقَنِي وَ قَدْ خِفْتُ أَنْ يَكُونَ الْأَجَلُ قَدِ اقْتَرَبَ
And Musa Al Zawwar the perfume-seller came to Abu Abdullah-asws. He said to him-asws, ‘O son-asws of Rasool-Allah-saww! I saw a dream which has terrified me. I saw a deceased brother-in-law of mine and he was hugging me, and I am fearing that it would be the death having drawn near’.
فَقَالَ يَا مُوسَى تَوَقَّعِ الْمَوْتَ صَبَاحاً وَ مَسَاءً فَإِنَّهُ مُلَاقِينَا وَ مُعَانَقَةُ الْأَمْوَاتِ لِلْأَحْيَاءِ أَطْوَلُ لِأَعْمَارِهِمْ فَمَا كَانَ اسْمُ صِهْرِكَ قَالَ حُسَيْنٌ
He-asws said: ‘O Musa! Anticipate the death morning and evening for it shall meet us and hugging the deceased to the living ones is prolongation of their lifespans. What was the name of your brother-in-law?’ He said, ‘Husayn’.
فَقَالَ أَمَا إِنَّ رُؤْيَاكَ تَدُلُّ عَلَى بَقَائِكَ وَ زِيَارَتِكَ أَبَا عَبْدِ اللَّهِ ع فَإِنَّ كُلَّ مَنْ عَانَقَ سَمِيَّ الْحُسَيْنِ ع يَزُورُهُ إِنْ شَاءَ اللَّهُ تَعَالَى
He-asws said: ‘As for your dream, it points upon you remain and your visiting Abu Abdullah-asws, for everyone who hugs someone named as ‘Al-Husayn-asws’, he would be visiting him-asws if Allah-azwj so Desires’.
وَ ذَكَرَ إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ الْقُرَشِيُّ قَالَ أَتَى إِلَى أَبِي عَبْدِ اللَّهِ ع رَجُلٌ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ رَأَيْتُ فِي مَنَامِي كَأَنِّي خَارِجٌ مِنْ مَدِينَةِ الْكُوفَةِ فِي مَوْضِعٍ أَعْرِفُهُ وَ كَأَنَّ شَيْخاً مِنْ خَشَبٍ أَوْ رَجُلًا مَنْحُوتاً مِنْ خَشَبٍ عَلَى فَرَسٍ مِنْ خَشَبٍ يُلَوِّحُ بِسَيْفِهِ وَ أَنَا أُشَاهِدُهُ فَزِعاً مَذْعُوراً مَرْعُوباً
And Ismail Bin Abdullah Al Qureyshi mentioned. He said, ‘A man came to Abu Abdullah-asws. He said, ‘O son-asws of Rasool-Allah-saww! I saw in my dream as if I am outside from the city of Al-Kufa in a place I know, and it is as if an old wooden man, or a man carved from wood is upon a wooden horse, waving his sword, and I witnessed him in panic, dreading, fearing’.
فَقَالَ ع أَنْتَ رَجُلٌ تُرِيدُ اغْتِيَالَ رَجُلٍ فِي مَعِيشَتِهِ فَاتَّقِ اللَّهَ الَّذِي خَلَقَكَ ثُمَّ يُمِيتُكَ
He-asws said: ‘You are a man intending to assassinate a man regarding his livelihood, so fear Allah-azwj Who has Created you, then He-azwj will Cause you to die’.
فَقَالَ الرَّجُلُ أَشْهَدُ أَنَّكَ قَدْ أُوتِيتَ عِلْماً وَ اسْتَنْبَطْتَهُ مِنْ مَعْدِنِهِ أُخْبِرُكَ يَا ابْنَ رَسُولِ اللَّهِ عَمَّا قَدْ فَسَّرْتَ لِي إِنَّ رَجُلًا مِنْ جِيرَانِي جَاءَنِي وَ عَرَضَ عَلَيَّ ضَيْعَتَهُ فَهَمَمْتُ أَنْ أَمْلِكَهَا بِوَكْسٍ كَثِيرٍ لِمَا عَرَفْتُ أَنَّهُ لَيْسَ لَهَا طَالِبٌ غَيْرِي
The man said, ‘I testify that you-asws have been Given knowledge and are extracting it from its mine. I shall inform you-asws, O son-asws of Rasool-Allah-saww, about what you-asws have interpreted to me. A man from my neighbours had come to me and presented his estate to me. I understood that I could own it with a huge reduction (in price) due to what I recognises that there wasn’t any seeker for it apart from me’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ صَاحِبُكَ يَتَوَلَّانَا وَ يَبْرَأُ مِنْ عَدُوِّنَا
Abu Abdullah-asws said: ‘And your companion (neighbour) is befriending us-asws and disavowing from our-asws enemies?’
فَقَالَ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ رَجُلٌ جَيِّدُ الْبَصِيرَةِ مُسْتَحْكِمُ الدِّينِ وَ أَنَا تَائِبٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْكَ مِمَّا هَمَمْتُ بِهِ وَ نَوَيْتُهُ فَأَخْبِرْنِي يَا ابْنَ رَسُولِ اللَّهِ لَوْ كَانَ نَاصِبِيّاً حَلَّ لِيَ اغْتِيَالُهُ
He said, ‘Yes, O son-asws of Rasool-Allah-saww! He is a man of good insight, resolute in the religion, and I am repenting to Allah-azwj Mighty and Majestic and to you-asws from what I had thought of with him and intended. Inform me, O son-asws of Rasool-Allah-saww! Had it been a Nasibi (hostile one), would it have been Permissible for me to assassinate him?’
فَقَالَ أَدِّ الْأَمَانَةَ لِمَنِ ائْتَمَنَكَ وَ أَرَادَ مِنْكَ النَّصِيحَةَ وَ لَوْ إِلَى قَاتِلِ الْحُسَيْنِ ع.
He-asws said: ‘Pay the entrustment to the one who has entrusted it to you and wants the good advice from you, and even if he were a killer of Al-Husayn-asws!’’[134]
13- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ الرُّؤْيَا عَلَى مَا تُعَبَّرُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Fazzal, from Al-Hassan Bin Al Jahm who said,
‘I heard Abu Al-Hassan-asws saying: ‘The dream is based upon what you interpret’.
فَقُلْتُ لَهُ إِنَّ بَعْضَ أَصْحَابِنَا رَوَى أَنَّ رُؤْيَا الْمَلِكِ كَانَتْ أَضْغَاثَ أَحْلَامٍ
I said to him-asws, ‘One of our companions is reporting that the dream of the king (of Egypt) was a confused dream’.
فَقَالَ أَبُو الْحَسَنِ ع إِنَّ امْرَأَةً رَأَتْ عَلَى عَهْدِ رَسُولِ اللَّهِ ص أَنَّ جِذْعَ بَيْتِهَا انْكَسَرَ فَأَتَتْ رَسُولَ اللَّهِ ص فَقَصَّتْ عَلَيْهِ الرُّؤْيَا فَقَالَ لَهَا النَّبِيُّ ص يَقْدَمُ زَوْجُكِ وَ يَأْتِي وَ هُوَ صَالِحٌ وَ قَدْ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ كَمَا قَالَ النَّبِيُّ ص
Abu Al-Hassan-asws said: ‘In the era of Rasool-Allah-saww, a woman saw (in a dream) that a trunk (pillar) of her house had broken. She came to Rasool-Allah-saww and narrated the dream to him-saww. The Prophet-saww said to her: ‘Your husband shall arrive, and he will come, and he will be healthy’ – and her husband had been absent. He arrived like what the Prophet-saww had said.
ثُمَّ غَابَ عَنْهَا زَوْجُهَا غَيْبَةً أُخْرَى فَرَأَتْ فِي الْمَنَامِ كَأَنَّ جِذْعَ بَيْتِهَا قَدِ انْكَسَرَ فَأَتَتِ النَّبِيَّ ص فَقَصَّتْ عَلَيْهِ الرُّؤْيَا فَقَالَ لَهَا يَقْدَمُ زَوْجُكِ وَ يَأْتِي صَالِحاً فَقَدِمَ عَلَى مَا قَالَ
Then her husband was absent from her again. She saw in the sleep as if a pillar of her house had broken. She came to the Prophet-saww and narrated the dream to him-saww. He-saww said to her: ‘Your husband shall arrive, and he would come healthy’. He arrived based upon what he-saww had said.
ثُمَّ غَابَ زَوْجُهَا ثَالِثَةً فَرَأَتْ فِي مَنَامِهَا أَنَّ جِذْعَ بَيْتِهَا قَدِ انْكَسَرَ فَلَقِيَتْ رَجُلًا أَعْسَرَ فَقَصَّتْ عَلَيْهِ الرُّؤْيَا فَقَالَ لَهَا الرَّجُلُ السَّوْءُ يَمُوتُ زَوْجُكِ فَبَلَغَ النَّبِيَّ ص فَقَالَ أَلَّا كَانَ عَبَّرَ لَهَا خَيْراً.
Then her husband was absent for a third time. She saw in her dream that a pillar of her house had broken. She met a left-handed man. She narrated the dream to him. The man said to her, ‘The evil! Your husband will be dying’. It reached the Prophet-saww. He-saww said: ‘Couldn’t he have interpreted goodly to her?’’[135]
14- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: رَأَيْتُ كَأَنِّي عَلَى رَأْسِ جَبَلٍ وَ النَّاسُ يَصْعَدُونَ إِلَيْهِ مِنْ كُلِّ جَانِبٍ حَتَّى إِذَا كَثُرُوا عَلَيْهِ تَطَاوَلَ بِهِمْ فِي السَّمَاءِ وَ جَعَلَ النَّاسُ يَتَسَاقَطُونَ عَنْهُ مِنْ كُلِّ جَانِبٍ حَتَّى لَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلَّا عِصَابَةٌ يَسِيرَةٌ فَفُعِلَ ذَلِكَ خَمْسَ مَرَّاتٍ فِي كُلِّ ذَلِكَ يَتَسَاقَطُ عَنْهُ النَّاسُ وَ تَبْقَى تِلْكَ الْعِصَابَةُ أَمَا إِنَّ قَيْسَ بْنَ عَبْدِ اللَّهِ بْنِ عَجْلَانَ فِي تِلْكَ الْعِصَابَةِ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Al Halby, from Ibn Muskan, from Zurara,
‘From Abu Ja’far-asws having said: ‘I-asws saw (in a dream) as if I-asws was on top of a mountain and the people were ascending to it from every side, until when there were a lot (of them) upon it, it elongated with them into the sky, and the people went on falling from it from every side, until there did not remain anyone from them except for a small group. Thad was done five times, during each of that the people fell away from it and that group remained. As for Qays Bin Abdullah Bin Ajlan, he was in that group’.
فَمَا مَكَثَ بَعْدَ ذَلِكَ إِلَّا نَحْواً مِنْ خَمْسٍ حَتَّى هَلَكَ.
He-asws did not remain after that except approximately five (days) until he-asws passed away’’.[136]
بيان كأن تأويل الرؤيا الفتن التي حدثت بعده صلوات الله عليه في الشيعة فارتدوا.
Explanation: It is as if the interpretation of the dream is the Firna which occurred after him‑asws, may the Salawaat of Allah-azwj be upon him, among the Shias, so they reneged.
15- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْمُؤْمِنِينَ إِذَا أَخَذُوا مَضَاجِعَهُمْ صَعِدَ اللَّهُ بِأَرْوَاحِهِمْ إِلَيْهِ فَمَنْ قَضَى عَلَيْهِ بِالْمَوْتِ جَعَلَهُ فِي رِيَاضِ الْجَنَّةِ بِنُورِ رَحْمَتِهِ وَ نُورِ عِزَّتِهِ وَ إِنْ لَمْ يُقَدِّرْ عَلَيْهِ الْمَوْتَ بَعَثَ بِهَا مَعَ أُمَنَائِهِ مِنَ الْمَلَائِكَةِ إِلَى الْأَبْدَانِ الَّتِي هِيَ فِيهَا.
(The book) ‘Al Mahasin’ – From his father, from Hamza Bin Abdullah, from Jameel Bin Darraj who said,
‘The Momineen, when they take to their beds, Allah-azwj Ascends their souls to Him-azwj. So, the one death had been Decreed upon him, He-azwj Makes him to be in a garden of the Paradise with the light of His-azwj Mercy, and light of His-azwj Mighty, and if the death had not been Decreed upon him, He-azwj His-azwj trustees from the Angels with him to the bodies which he (used to be) in’’.[137]
16- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأَتْ فَاطِمَةُ ع فِي النَّوْمِ كَأَنَّ الْحَسَنَ وَ الْحُسَيْنَ ع ذُبِحَا أَوْ قُتِلَا فَأَحْزَنَهَا ذَلِكَ فَأَخْبَرَتْ بِهِ رَسُولَ اللَّهِ ص
(The book) ‘Al Ayyashi’ – From Abu Baseer,
‘From Abu Abdullah-asws having said: ‘(Syeda) Fatima-asws saw (a dream) during the sleep as if Al-Hassan-asws and Al-Husayn-asws were slaughtered or killed. That grieved her-asws. She-asws informed Rasool-Allah-saww with it.
فَقَالَ يَا رُؤْيَا فَتَمَثَّلَتْ بَيْنَ يَدَيْهِ قَالَ أَنْتِ أَرَيْتِ فَاطِمَةَ هَذَا الْبَلَاءَ قَالَتْ لَا فَقَالَ يَا أَضْغَاثُ وَ أَنْتِ أَرَيْتِ فَاطِمَةَ هَذَا الْبَلَاءَ قَالَتْ نَعَمْ يَا رَسُولَ اللَّهِ
He-saww said: ‘O dream!’ It resembled in front of him-saww. He-saww said: ‘You showed this calamity to Fatima-asws?’ It said, ‘No’. He-saww said: ‘O confused dream, and did you show this calamity to Fatima-asws?’ It said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَا أَرَدْتِ بِذَلِكِ قَالَتْ أَرَدْتُ أُحْزِنُهَا فَقَالَ ص لِفَاطِمَةَ ع اسْمَعِي لَيْسَ هَذَا بِشَيْءٍ.
He-saww said: ‘What did you intend with that?’ It said, ‘I intended to grieve her-asws’. He-saww said to Fatima-asws: ‘Listen to me-saww! This isn’t anything (of no consequence)’’.[138]
17- فَرَجُ الْمَهْمُومِ، نَقْلًا مِنْ كِتَابِ تَعْبِيرِ الرُّؤْيَا لِلْكُلَيْنِيِّ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَوْمٌ يَقُولُونَ النُّجُومُ أَصَحُّ مِنَ الرُّؤْيَا وَ ذَلِكَ كَانَتْ صَحِيحَةً حِينَ لَمْ يُرَدَّ الشَّمْسُ عَلَى يُوشَعَ بْنِ نُونٍ وَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَلَمَّا رَدَّ اللَّهُ عَزَّ وَ جَلَّ الشَّمْسَ عَلَيْهِمَا ضَلَّ فِيهِمَا عُلَمَاءُ النُّجُومِ فَمِنْهُمْ مُصِيبٌ وَ مِنْهُمْ مُخْطِئٌ.
(The book) ‘Faraj Al Mahmoum’ – Transmitting from the book ‘Interpretation of the dreams’ of Al Kulayni, by his chain, from Muhammad Bin Salim who said,
‘Abu Abdullah-asws said: ‘There are people saying that the stars (astrology) is more correct than the dream, and that was correct when the sun had not return to Yoshua Bin Noun-as and to Amir Al-Momineen-asws. When Allah-azwj Mighty and Majestic Returned the sun to them-as, the scholars of astrology strayed. So, from them are correct, and from them are erroneous’’.[139]
18- الْبَصَائِرُ، عَنْ عَلِيِّ بْنِ حَسَّانَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع مَنِ الرَّسُولُ وَ مَنِ النَّبِيُّ وَ مَنِ الْمُحَدَّثُ
(The book) ‘Al Basaair’ – From Ali Bin Hassan, from Ibn Bukeyr, from Zurarah who said,
‘I asked Abu Ja’far-asws, ‘Who is the Rasool-as (Messenger), and who is the Prophet-as, and who is the Muhaddas (the one narrated to)?’
فَقَالَ الرَّسُولُ الَّذِي يَأْتِيهِ جَبْرَئِيلُ فَيُكَلِّمُهُ قُبُلًا فَيَرَاهُ كَمَا يَرَى أَحَدُكُمْ صَاحِبَهُ الَّذِي يُكَلِّمُهُ فَهَذَا الرَّسُولُ
He-asws said: ‘The Rasool-as is the one Jibraeel-as comes to. He-as speaks to him-as facing, and he-as sees (Jibraeel-as) just as one of you sees his companion whom he speaks to. So this is the Rasool-as.
وَ النَّبِيُّ الَّذِي يُؤْتَى فِي النَّوْمِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ وَ نَحْوَ مَا كَانَ يَأْخُذُ رَسُولَ اللَّهِ ص مِنَ السُّبَاتِ إِذَا أَتَاهُ جَبْرَئِيلُ فِي النَّوْمِ فَهَكَذَا النَّبِيُّ وَ مِنْهُمْ مَنْ تُجْمَعُ لَهُ الرِّسَالَةُ وَ النُّبُوَّةُ فَكَانَ رَسُولُ اللَّهِ ص رَسُولًا نَبِيّاً يَأْتِيهِ جَبْرَئِيلُ قُبُلًا فَيُكَلِّمُهُ وَ يَرَاهُ وَ يَأْتِيهِ فِي النَّوْمِ
And the Prophet-as is the one he (Jibraeel-as) comes to during the sleep, approximately a dream of Ibrahim-as, and approximate to what stillness used to seize Rasool-Allah-saww when Jibraeel-as came to him-saww during the sleep. Like this is the Prophet-as, and from them-as is one the Messenger-ship and the Prophet-hood are gathered for him-as. Rasool-Allah-saww was a Rasool-saww, a Prophet-saww. Jibraeel-as came to him-saww facing, so he-saww spoke to him-as and saw him-as, and he-as came to him-saww during the sleep.
وَ أَمَّا الْمُحَدَّثُ فَهُوَ الَّذِي يَسْمَعُ كَلَامَ الْمَلَكِ فَيُحَدِّثُهُ مِنْ غَيْرِ أَنْ يَرَاهُ وَ مِنْ غَيْرِ أَنْ يَأْتِيَهُ فِي النَّوْمِ.
And as for the Muhaddas-asws, he-asws is the one who hears the speech of the Angel, so he-asws discusses with him-as from without seeing him-as and from without him-as coming to him-asws in his-asws dream’’.[140]
19- الْإِخْتِصَاصُ، قَالَ الصَّادِقُ ع إِذَا كَانَ الْعَبْدُ عَلَى مَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ وَ أَرَادَ اللَّهُ بِهِ خَيْراً أَرَاهُ فِي مَنَامِهِ رُؤْيَا تُرَوِّعُهُ فَيَنْزَجِرُ بِهَا عَنْ تِلْكَ الْمَعْصِيَةِ وَ إِنَّ الرُّؤْيَا الصَّادِقَةَ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘When the servant was upon a disobedience of Allah-azwj Mighty and Majestic and Allah-azwj Wanted good with him, would Show him a dream during his sleep to frighten him, so he would be rebuked by it away from that (act of) disobedience, and the true dream is one part from seventy, from the Prophet-hood’’.[141]
20- وَ مِنْهُ، عَنْ أَبِي الْفَرَجِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ رَجُلٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ كَانَتْ لَهُ إِلَى اللَّهِ حَاجَةٌ وَ أَرَادَ أَنْ يَرَانَا وَ أَنْ يَعْرِفَ مَوْضِعَهُ فَلْيَغْتَسِلْ ثَلَاثَةَ لَيَالٍ يُنَاجِي بِنَا فَإِنَّهُ يَرَانَا وَ يُغْفَرُ لَهُ بِنَا وَ لَا يَخْفَى عَلَيْهِ مَوْضِعُهُ
And from him, from Abu Al Faraj, from Sahl Bin Ziyad, from a man, from Abdullah Bin Jabalah, from Abu Al Magra’a,
‘From Musa-asws Bin Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘One who had a need for him to Allah-azwj and wanted to see us-asws and to know his place, so let him wash for three nights, whispering with us-asws, for he would see us-asws, and he (his sins) would be Forgiven for him through us-asws, and his place would not be hidden unto him’.
قُلْتُ سَيِّدِي فَإِنَّ رَجُلًا رَآكَ فِي الْمَنَامِ وَ هُوَ يَشْرَبُ النَّبِيذَ
I said, ‘My Master-asws! If a person sees you-asws during the sleep, and he drinks Al-Nabeez?’
قَالَ لَيْسَ النَّبِيذُ يُفْسِدُ عَلَيْهِ دِينَهُ إِنَّمَا يُفْسِدُ عَلَيْهِ تَرْكُنَا وَ تَخَلُّفُهُ عَنَّا الْخَبَرَ.
He-asws said: ‘Al-Nabeez wouldn’t spoil his religion upon him. But rather, neglecting us-asws and staying behind from us-asws would spoil it upon him’ – the Hadeeth’’.[142]
21- مَجَالِسُ الصَّدُوقِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ نَاتَانَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِنَّ رَجُلًا رَأَى رَبَّهُ عَزَّ وَ جَلَّ فِي مَنَامِهِ فَمَا يَكُونُ ذَلِكَ
(The book) ‘Majaalis’ of Al Sadouq – from Al-Husayn Bin Ibrahim Bin Natanah, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Al Karkhy who said,
‘I said to Al-Sadiq Ja’far-asws Bin Muhammad-asws, ‘A man sees his Lord-azwj Mighty and Majestic in his sleep (dream), so what would that be?’
فَقَالَ ذَلِكَ رَجُلٌ لَا دِينَ لَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُرَى فِي الْيَقَظَةِ وَ لَا فِي الْمَنَامِ وَ لَا فِي الدُّنْيَا وَ لَا فِي الْآخِرَةِ.
He-asws said: ‘That is a man having no religion for him. Allah-azwj Blessed and Exalted cannot be seen, neither during the wakefulness nor during the sleep, nor in the world nor in the Hereafter’’.[143]
22- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: أَصْبَحَ رَسُولُ اللَّهِ يَوْماً كَئِيباً حَزِيناً فَقَالَ لَهُ عَلِيٌّ ع مَا لِي أَرَاكَ يَا رَسُولَ اللَّهِ كَئِيباً حَزِيناً
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurarah,
‘From one of them (5th or 6th Imam-asws) having said: ‘One day Rasool-Allah-saww woke up in the morning gloomy, grieving. Ali-asws said to him-saww: ‘What is the matter I-asws see you-saww, O Rasool-Allah-saww, gloomy, grieving?’
فَقَالَ ص وَ كَيْفَ لَا أَكُونُ كَذَلِكَ وَ قَدْ رَأَيْتُ فِي لَيْلَتِي هَذِهِ أَنَّ بَنِي تَيْمٍ وَ بَنِي عَدِيٍّ وَ بَنِي أُمَيَّةَ يَصْعَدُونَ مِنْبَرِي هَذَا يَرُدُّونَ النَّاسَ عَنِ الْإِسْلَامِ الْقَهْقَرَى فَقُلْتُ يَا رَبِّ فِي حَيَاتِي أَوْ بَعْدَ مَوْتِي فَقَالَ بَعْدَ مَوْتِكَ.
He-saww said: ‘And how can I-saww not be like that and I-saww have seen during this night of mine-saww, the clan of Teym and clan of Aday and clan of Umayya ascending this pulpit of mine-saww, returning the people from Al Islam backwards? I-saww said: ‘O Lord-azwj! During my-saww lifetime or after my-saww death?’ He-azwj Said: “After your-saww death!”’[144]
23- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ عِيسَى الْقَمَّاطِ عَنْ عَمِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأَى رَسُولُ اللَّهِ ص بَنِي أُمَيَّةَ يَصْعَدُونَ عَلَى مِنْبَرِهِ مِنْ بَعْدِهِ وَ يُضِلُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى فَأَصْبَحَ كَئِيباً حَزِيناً
And from him, from Ahmad Bin Muhammad, from Ali Bin Al-Husayn, from Muhammad Bin Al Waleed, and Muhassin Bin Ahmad, from Yunus Bin Yaqoub, from Ali Bin Isa Al Qammat, from his uncle,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww saw the clan of Umayya ascending upon his-saww pulpit from after him-saww and they were straying the people away from the Path backwards. So, he-saww woke up in the morning, bleak, grieving.
قَالَ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ ع فَقَالَ يَا رَسُولَ اللَّهِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً
He-asws said: ‘Jibraeel-as came down to him-saww. He-as said: ‘O Rasool-Allah-saww! What is the matter I-as see you-saww bleak, grieving?’
قَالَ يَا جَبْرَئِيلُ إِنِّي رَأَيْتُ بَنِي أُمَيَّةَ فِي لَيْلَتِي هَذِهِ يَصْعَدُونَ مِنْبَرِي مِنْ بَعْدِي يُضِلُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى
He-saww said: ‘O Jibraeel-as! I-saww saw the clan of Umayya during this night of mine-saww ascending my-saww pulpit from after me-saww, straying the people away from the path, backwards’.
فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً إِنَّ هَذَا شَيْءٌ مَا اطَّلَعْتُ عَلَيْهِ فَعَرَجَ إِلَى السَّمَاءِ فَلَمْ يَلْبَثْ أَنْ نَزَلَ عَلَيْهِ بِآيٍ مِنَ الْقُرْآنِ يُؤْنِسُهُ بِهَا
He-as said: ‘By the One-azwj Who Sent you-saww with the truth as a Prophet-saww! This is something I-as have not been Notified upon’. So he-as ascended to the sky. It was not long before he-as descended unto him-saww with two Verses from the Quran comforting him-saww with these.
قَالَ أَ فَرَأَيْتَ إِنْ مَتَّعْناهُمْ سِنِينَ ثُمَّ جاءَهُمْ ما كانُوا يُوعَدُونَ ما أَغْنى عَنْهُمْ ما كانُوا يُمَتَّعُونَ
He-as said: Can you see, if We were to Let them enjoy for years [26:205] Then there comes to them what they were threatened of [26:206] It would not avail them what they were enjoying. [26:207].
وَ أَنْزَلَ عَلَيْهِ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ وَ ما أَدْراكَ ما لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
And it was Revealed unto him-saww: Surely, We Revealed it during the Night of Pre-determination [97:1] And what make you realise what the Night of Pre-determination is? [97:2] The Night of Pre-determination is better than a thousand months [97:3].
جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَيْلَةَ الْقَدْرِ لِنَبِيِّهِ ص خَيْراً مِنْ أَلْفِ شَهْرِ مُلْكِ بَنِي أُمَيَّةَ.
Allah-azwj Mighty and Majestic Made the Night of Pre-determination for His-azwj Prophet-saww better than a thousand months of the kingdom (rule) of the clan of Umayya’’.[145]
24- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ: كُنْتُ عِنْدَ مُعَاوِيَةَ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ قُلْتُ سَمِعْتُ رَسُولَ اللَّهِ ص وَ سُئِلَ عَنْهَذِهِ الْآيَةِ وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ
‘Kitab Suleym Bin Qays’ – From Abdullah Bin Ja’far who said,
‘I was in the presence of Muawiya’ – and he continued the Hadeeth up to he said, ‘I heard Rasool-Allah-saww, and he-saww had been asked about this Verse: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; [17:60].
فَقَالَ إِنِّي رَأَيْتُ اثْنَيْ عَشَرَ رَجُلًا مِنْ أَئِمَّةِ الضَّلَالِ يَصْعَدُونَ مِنْبَرِي وَ يَنْزِلُونَ يَرُدُّونَ أُمَّتِي عَلَى أَدْبَارِهِمُ الْقَهْقَرَى فِيهِمْ رَجُلَانِ مِنْ حَيَّيْنِ مِنْ قُرَيْشٍ مُخْتَلِفَيْنِ وَ ثَلَاثَةٌ مِنْ بَنِي أُمَيَّةَ وَ سَبْعَةٌ مِنْ وُلْدِ الْحَكَمِ بْنِ الْعَاصِ إِذَا بَلَغُوا خَمْسَةَ عَشَرَ رَجُلًا جَعَلُوا كِتَابَ اللَّهِ دَخَلًا وَ عِبَادَ اللَّهِ خَوَلًا الْحَدِيثَ.
He-saww said: ‘I-saww saw twelve men from the straying imams (leaders) ascending my-saww pulpit returning my-saww community to their backs, backwards. Among there were two from two different tribes of Quraysh, and three from the clan of Umayya, and seven from the sons of Al Hakam Bin Al Aas. When they reach fifteen me, they would make the Book of Allah-azwj for income, and servants of Allah-azwj as slaves’’.[146]
25- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْفَرْقُ مِنَ السُّنَّةِ قَالَ لَا قُلْتُ هَلْ فَرَّقَ رَسُولُ اللَّهِ ص قَالَ نَعَمْ قُلْتُ كَيْفَ ذَلِكَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Ibn Abu Hamza, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Is the parting (of the hair) from the Sunnah?’ He-asws said: ‘No’. I said, ‘Did Rasool-Allah-saww part (his-saww hair?’ He-asws said: ‘Yes’. I said, ‘How come?’
قَالَ إِنَّ رَسُولَ اللَّهِ ص حِينَ صُدَّ عَنِ الْبَيْتِ وَ قَدْ كَانَ سَاقَ الْهَدْيَ وَ أَحْرَمَ أَرَاهُ اللَّهُ الرُّؤْيَا الَّتِي أَخْبَرَ اللَّهُ فِي كِتَابِهِ إِذْ يَقُولُ لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرامَ إِنْ شاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُسَكُمْ وَ مُقَصِّرِينَ
He-asws said: ‘Rasool-Allah-saww when he-saww was blocked from the House (Kaaba), and he-saww had already ushered the sacrificial animal and wore the Ihraam, Allah-azwj Showed him-saww the dream which Allah-azwj has Informed of in His-azwj Book where He-azwj Says: Allah has Validated the dream of His Rasool with the Truth – You will be entering the Sacred Masjid in safety if Allah so Desires, your heads being shaven and (others) with hair-cut, not fearing. [48:27].
فَعَلِمَ رَسُولُ اللَّهِ ص أَنَّهُ سَيَفِي لَهُ بِمَا أَرَاهُ فَمِنْ ثَمَّ وَفَّرَ ذَلِكَ الشَّعْرَ الَّذِي كَانَ عَلَى رَأْسِهِ حِينَ أَحْرَمَ انْتِظَاراً لِحَلْقِهِ فِي الْحَرَمِ حَيْثُ وَعَدَهُ اللَّهُ عَزَّ وَ جَلَّ فَلَمَّا حَلَقَهُ لَمْ يُعِدْ تَوْفِيرَ الشَّعْرِ وَ لَا كَانَ ذَلِكَ مِنْ قَبْلِهِ.
Rasool-Allah-saww knew that it shall be fulfilled for him-saww with what he-saww had seen, so from then, he-saww saved that hair which was upon his-saww head when he-saww had worn the Ihraam waiting for shaving it off in the Sanctuary where Allah-azwj Mighty and Majestic had Promised him-saww. When he-saww had shaved it, he-saww did not repeat saving the hair, nor had that happened from before it’’.[147]
26- مَجَالِسُ الصَّدُوقِ، بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: كُنْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع فِي خُرُوجِهِ إِلَى صِفِّينَ فَلَمَّا نَزَلَ نَيْنَوَى وَ هُوَ بِشَطِّ الْفُرَاتِ تَوَضَّأَ وَ صَلَّى ثُمَّ نَعَسَ فَانْتَبَهَ فَقَالَ رَأَيْتُ فِي مَنَامِي كَأَنِّي بِرِجَالٍ قَدْ نَزَلُوا مِنَ السَّمَاءِ مَعَهُمْ أَعْلَامٌ بِيضٌ قَدْ تَقَلَّدُوا سُيُوفَهُمْ وَ هِيَ بِيضٌ تَلْمَعُ وَ قَدْ خَطُّوا حَوْلَ هَذِهِ الْأَرْضِ خَطَّةً
(The book) ‘Majaalis’ of Al Sadouq – by his chain from Ibn Abbas who said,
‘I was with Amir Al-Momineen-asws during his-saww going out to Siffeen. When he-asws descended at Naynawa, and it is by the banks of the Euphrates, he-asws performed wud’u and prayed Salat. Then he-asws slept. Then he-asws paid attention (woke up suddenly). He-asws said: ‘I-asws saw in my-asws dream as if I-asws am with men who had descended from the sky having white flags with them. They had collared their swords, and these were white, shining, and they had drawn around this land a line.
ثُمَّ رَأَيْتُ كَأَنَّ هَذِهِ النَّخِيلَ قَدْ ضَرَبَتْ بِأَغْصَانِهَا الْأَرْضَ يَضْطَرِبُ بِدَمٍ عَبِيطٍ وَ كَأَنِّي بِالْحُسَيْنِ فَرْخِي وَ مُضْغَتِي وَ مُخِّي قَدْ غَرِقَ فِيهِ يَسْتَغِيثُ فَلَا يُغَاثُ
Then I-asws saw as if these palms trees had struck the ground with their branches shaking with vain blood; and it is as if I-asws am with Al-Husayn-asws my-asws young (son-asws), my-asws flesh, and my-asws marrow (blood) having drowned in it, crying out for help, but no one helps.
وَ كَأَنَّ الرِّجَالَ الْبِيضَ قَدْ نَزَلُوا مِنَ السَّمَاءِ يُنَادُونَهُ وَ يَقُولُونَ صَبْراً آلَ الرَّسُولِ فَإِنَّكُمْ تُقْتَلُونَ عَلَى أَيْدِي شِرَارِ النَّاسِ وَ هَذِهِ الْجَنَّةُ يَا أَبَا عَبْدِ اللَّهِ إِلَيْكَ مُشْتَاقَةٌ ثُمَّ يُعَزُّونَنِي وَ يَقُولُونَ يَا أَبَا الْحَسَنِ أَبْشِرْ فَقَدْ أَقَرَّ اللَّهُ عَيْنَكَ بِهِ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعالَمِينَ
And it is as if the helmeted men have descended from the sky calling out to him-asws and saying: ‘Patience, family of the Rasool-saww, for you-asws will be killed upon the hands of the evil people, and these here is the Paradise, O Abu Abdullah-asws, yearning to you-asws!’ Then they consoled me-asws and said: ‘O Abu Al-Hassan-asws! May Allah-azwj Delight your-asws eyes with it on the Day the people would stand to Lord-azwj of the worlds!’
ثُمَّ انْتَبَهْتُ هَكَذَا وَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَقَدْ نَبَّأَنِيَ الصَّادِقُ الْمُصَدَّقُ أَبُو الْقَاسِمِ ص أَنِّي سَأَرَاهَا فِي خُرُوجِي إِلَى أَهْلِ الْبَغْيِ عَلَيْنَا وَ هَذِهِ أَرْضُ كَرْبٍ وَ بَلَاءٍ يُدْفَنُ فِيهَا الْحُسَيْنُ وَ سَبْعَةَ عَشَرَ رَجُلًا مِنْ وُلْدِي وَ وُلْدِ فَاطِمَةَ وَ الْحَدِيثُ مُخْتَصَرٌ.
Then I-asws woke up like this. By the One-azwj in Whose Hand is the self of Ali-asws! The truthful, the ratified Abu Al Qasim-saww had informed me-asws that I-asws would be seeing it during my‑asws going out to the people rebelling against us-asws, and this is a land of distress (Karb) and calamities (Bala). Al-Husayn-asws and seventeen men from my-asws sons-asws and sons-asws of Fatima-asws would be buried in it’ – and the Hadeeth has been abridged’’.[148]
27- الْمَكَارِمُ، رُوِيَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع قَالَ: كُنْتُ أَدْعُو اللَّهَ سَنَةً عَقِيبَ كُلِّ صَلَاةٍ أَنْ يُعَلِّمَنِيَ الِاسْمَ الْأَعْظَمَ فَإِنِّي ذَاتَ يَوْمٍ قَدْ صَلَّيْتُ الْفَجْرَ فَغَلَبَتْنِي عَيْنَايَ وَ أَنَا قَاعِدٌ إِذَا أَنَا بِرَجُلٍ قَائِمٍ بَيْنَ يَدَيَّ يَقُولُ لِي سَأَلْتَ اللَّهَ تَعَالَى أَنْ يُعَلِّمَكَ الِاسْمَ الْأَعْظَمَ
(The book) ‘Al Makarim’ –
‘It is a report that Ali-asws Bin Al-Husayn-asws said: ‘I-asws had been supplicating to Allah-azwj as a follow-up of every Salat to Teach me-asws the Magnificent Name. One day I-asws had prayed the dawn Salat, my-asws eyes were overcome (with sleep) while I-asws was sitting, and behold, I-asws was with a man standing in front of me-asws saying to me-asws, ‘You-asws asked Allah-azwj the Exalted to Teach you-asws the Magnificent Name?’’
قال [قُلْتُ] نَعَمْ قَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ اللَّهِ اللَّهِ اللَّهِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
He-asws said: ‘I-asws said: ‘Yes’. He said, ‘Say: ‘O Allah-azwj! I ask You-azwj by Your-azwj Name! Allah-azwj! Allah-azwj! Allah-azwj! Allah-azwj Who there is no god except He-azwj, Lord-azwj of the Magnificent Throne’’.
قَالَ فَوَ اللَّهِ مَا دَعَوْتُ بِهَا لِشَيْءٍ إِلَّا رَأَيْتُ نُجْحَهُ.
He-asws said: ‘By Allah-azwj! I-asws have not supplicated with it for anything except I-asws saw its success’’.[149]
وَ مَرَّ فِي وِلَادَةِ الْحُسَيْنِ ع أَنَّ أُمَّ أَيْمَنَ قَالَتْ يَا رَسُولَ اللَّهِ رَأَيْتُ فِي لَيْلَتِي هَذِهِ كَأَنَّ بَعْضَ أَعْضَائِكَ مُلْقًى فِي بَيْتِي
And it has passed regarding the blessing of Al-Husayn-asws (to his parents-asws) that Umm Ayman-ra said: ‘O Rasool-Allah-saww! I-ra saw during this night of mine, it is as if part of your-asws limbs has been thrown in my-ra house’.
فَقَالَ رَسُولُ اللَّهِ ص تَلِدُ فَاطِمَةُ الْحُسَيْنَ فَتُرَبِّينَهُ وَ تَلُفِّينَهُ فَيَكُونُ بَعْضُ أَعْضَائِي فِي بَيْتِكَ.
Rasool-Allah-saww said: ‘Fatima-asws will be blessed Al-Husayn-asws. You-ra will take care of him‑asws and wrap him-asws, so part of my-asws limbs would be in your-ra house’’.[150]
28- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ فَدَعَا اللَّهَ أَنْ يَرْزُقَهُ غُلَاماً ثَلَاثَ سِنِينَ فَلَمَّا رَأَى أَنَّ اللَّهَ لَا يُجِيبُهُ قَالَ يَا رَبِّ أَ بَعِيدٌ أَنَا مِنْكَ فَلَا تَسْمَعُنِي أَمْ قَرِيبٌ أَنْتَ مِنِّي فَلَا تُجِيبُنِي
(The book) ‘Al Kafi’ – From Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘There was a man among the children of Israel. He supplicated to Allah-azwj for three years to Grace him a boy. When he saw that Allah-azwj is not Answering him, he said, ‘O Lord-azwj! Am I remote from You-azwj, so You-azwj cannot listen to me, or are You-azwj near from me, so You-azwj are not answering me?’’
قَالَ فَأَتَاهُ آتٍ فِي مَنَامِهِ فَقَالَ إِنَّكَ تَدْعُو اللَّهَ عَزَّ وَ جَلَّ مُنْذُ ثَلَاثِ سِنِينَ بِلِسَانٍ بَذِيٍّ وَ قَلْبٍ عَاتٍ غَيْرِ تَقِيٍّ وَ نِيَّةٍ غَيْرِ صَادِقَةٍ فَأَقْلِعْ عَنْ بَذَائِكَ وَ لْيَتَّقِ اللَّهَ قَلْبُكَ وَ لْتَحْسُنْ نِيَّتُكَ
He-asws said: ‘A comer came to him in his sleep. He said, ‘You have been supplicating to Allah-azwj Mighty and Majestic since three years with an abusive tongue, and a rebellious impious heart, and insincere intention. So quite your abuse and let your heart fear Allah-azwj, and let your intention improve!’’
قَالَ فَفَعَلَ الرَّجُلُ ذَلِكَ ثُمَّ دَعَا اللَّهَ فَوُلِدَ لَهُ الْغُلَامُ.
He-asws said: ‘The man did that, then supplicated to Allah-azwj, and the boy was born for him’’.[151]
29- مَجَالِسُ الشَّيْخِ، بِإِسْنَادِهِ عَنْ شِمْرِ بْنِ عَطِيَّةَ قَالَ: كَانَ أَبِي يَنَالُ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَأُتِيَ فِي الْمَنَامِ فَقِيلَ لَهُ أَنْتَ السَّابُّ عَلِيّاً فَحَنِقَ حَتَّى أَحْدَثَ فِي فِرَاشِهِ ثَلَاثاً.
(The book) ‘Majaalis’ of the Sheykh – By his chain, from Shimr Bin Atiyya who said,
‘My father used to talk badly of Ali-asws Bin Abu Talib-asws. Someone came in the sleep and said to him, ‘Are you the reviler of Ali-asws?’ He was so agitated that he urinated in his bed for three (days)’’.[152]
30- قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ طِرْبَالٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا أَمَرَ الْمَلِكُ بِحَبْسِ يُوسُفَ ع فِي السِّجْنِ أَلْهَمَهُ اللَّهُ تَأْوِيلَ الرُّؤْيَا فَكَانَ يُعَبِّرُ لِأَهْلِ السِّجْنِ رُؤْيَاهُمْ.
(The book) ‘Qisas’ of Al Rawandy – By his chain, from Tirbal,
‘When the king ordered with confining Yusuf-as in the prison, Allah-azwj Inspired him-as the interpretation of the dreams. He-as used to interpret for the people of the prison, their dreams’’.[153]
31- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ عَنِ ابْنِ مَخْلَدٍ عَنْ أَبِي عَمْرٍو عَنِ الْحَسَنِ بْنِ سَلَّامٍ عَنْ قَبِيصَةَ عَنْ سُفْيَانَ عَنْ هِشَامٍ عَنِ ابْنِ سِيرِينَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: إِذَا تَقَارَبَ الزَّمَانُ لَمْ تَكْذِبْ رُؤْيَا الْمُؤْمِنِ وَ أَصْدَقُهُمْ رُؤْيَا أَصْدَقُهُمْ حَدِيثاً.
(The book) ‘Majaalis’ of Ibn Al Sheykh – From his father, from Ibn Makhlad, from Abu Amro, from Al-Hassan Bin Sallam, from Qabeysa, from Sufyan, from Hisham, from Ibn Sirreen, from Abu Hureyra (a well-known fabricator),
‘From the Prophet-saww having said: ‘When the (end of) times draws near, do not belie a dream of the Momin, and their more truthful of dreams would be their most truthful of the narrations’’.[154]
32- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ رُبَّمَا رَأَيْتُ الرُّؤْيَا فَأُعَبِّرُهَا وَ الرُّؤْيَا عَلَى مَا تُعَبَّرُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muammar Bin Khallad who said,
‘I heard Abu Al-Hassan-asws saying: ‘Sometimes I-asws see the dream, so I-asws interpret it, and the dream is based upon what you interpret’’.[155]
33- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ رُؤْيَا الْمُؤْمِنِ تُرَفُّ بَيْنَ السَّمَاءِ وَ الْأَرْضِ عَلَى رَأْسِ صَاحِبِهَا حَتَّى يُعَبِّرَهَا لِنَفْسِهِ أَوْ يُعَبِّرَهَا لَهُ مِثْلُهُ فَإِذَا عُبِّرَتْ لَزِمَتِ الْأَرْضَ فَلَا تَقُصُّوا رُؤْيَاكُمْ إِلَّا عَلَى مَنْ يَعْقِلُ.
(The book) ‘Al Kafi’ – From A number of his companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Ghalib, from Jabir Bin Yazeed,
‘From Abu Ja’far-asws: ‘Rasool-Allah-saww had said: ‘The dream of a Momin is known between the sky and the earth upon the head of its owner until he interprets it for himself, or it is interpreted for him the likes of him. When it is interpreted, it necessitates the earth, so do not be narrating your dreams except to the one using his intellect’’.[156]
34- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الرُّؤْيَا لَا تُقَصُّ إِلَّا عَلَى مُؤْمِنٍ خَلَا مِنَ الْحَسَدِ وَ الْبَغْيِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwah, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Do not narrate the dream except to a Momin devoid of the envy and the unfairness’’.[157]
رَوَى الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ عَنْ جَابِرٍ قَالَ: أَتَى النَّبِيَّ ص رَجُلٌ وَ هُوَ يَخْطُبُ فَقَالَ يَا رَسُولَ اللَّهِ رَأَيْتُ فِيمَا يَرَى النَّائِمُ الْبَارِحَةَ كَأَنَّ عُنُقِي ضُرِبَتْ فَسَقَطَ رَأْسِي فَاتَّبَعْتُهُ فَأَخَذْتُهُ ثُمَّ أَعَدْتُهُ مَكَانَهُ
It is reported by Al Bagawy in commentary of the Sunnah, from Jabir who said,
‘A man came to the Prophet-saww while he-saww was preaching. He said, ‘O Rasool-Allah-saww! I saw last night in what the sleeping one sees, as if I my neck had been struck so my head fell off, so I pursued it and took it, then returned it to its place’.
فَقَالَ رَسُولُ اللَّهِ ص إِذَا لَعِبَ الشَّيْطَانُ بِأَحَدِكُمْ فِي مَنَامِهِ فَلَا يُحَدِّثَنَّ بِهِ النَّاسَ
Rasool-Allah-saww said: ‘When the Satan-la plays with one of you in his dream, then do not narrate with it to the people’’.[158] (Non-shia source)
و عَنْ أَبِي سَلَمَةَ قَالَ: كُنْتُ أَرَى الرُّؤْيَا فَيُهِمُّنِي حَتَّى سَمِعْتُ أَبِي قَتَادَةَ يَقُولُ كُنْتُ أَرَى الرُّؤْيَا فَيُمْرِضُنِي حَتَّى سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الرُّؤْيَا الصَّالِحَةُ مِنَ اللَّهِ فَإِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلَا يُحَدِّثْ بِهِ إِلَّا مَنْ يُحِبُّ وَ إِذَا رَأَى مَا يَكْرَهُ فَلَا يُحَدِّثْ بِهِ وَ لْيَنْقُلْ عَنْ يَسَارِهِ وَ لْيَتَعَوَّذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ مِنْ شَرِّ مَا رَأَى فَإِنَّهَا لَنْ تَضُرَّهُ.
And from Abu Salama who said,
‘I used to see the dream so it would worry me until I heard Abu Qatadah saying, ‘I used to see the dream, and it would make me sick, until I heard Rasool-Allah-saww saying: ‘The good dream is from Allah-azwj, so whenever one of you sees what he loves, then he should not narrated with it except to the one he loves, and when he sees what he dislikes, then he should not narrated with it, and let him turn from his left and let him seek Refuge with Allah-azwj from the Pelted Satan-la, and from the evil of what he had seen, so it will never harm him’’.[159] (From a From a Non-shia source)
وَ رُوِيَ عَنْ أَبِي رَزِينٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الرُّؤْيَا جُزْءٌ مِنْ سِتَّةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ وَ هِيَ عَلَى رِجْلِ طَائِرٍ فَإِذَا حَدَّثْتَ بِهَا وَقَعَتْ وَ أَحْسَبُهُ قَالَ لَا تُحَدِّثْ بِهَا إِلَّا حَبِيباً أَوْ لَبِيباً.
And it is reported from Abu Razeyn who said,
‘Rasool-Allah-saww said: ‘The dream is one part from forty-six parts from the Prophet-hood, and it is upon a leg of a bird. When it is narrated with, it occurs and reckoned’. He-saww said: ‘Do not narrated with it except to a beloved or an intelligent one’’.[160]
وَ فِي رِوَايَةٍ أُخْرَى الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ يُعَبَّرْ فَإِذَا عُبِّرَتْ وَقَعَتْ قَالَ وَ أَحْسَبُهُ قَالَ وَ لَا تَقُصَّهَا إِلَّا عَلَى وَادٍّ أَوْ ذِي رَأْيٍ.
And in another report: ‘The dream is upon a leg of a bird for as long as it is not interpreted. When it is interpreted, it occurs’. He said, ‘And reckon it’. He said, ‘And do not narrate it except to cordial one or one with (good) opinion’’.[161] (From a Non-shia source)
35- غَوَالِي اللَّئَالِي، قَالَ رَسُولُ اللَّهِ ص بَيْنَا أَنَا نَائِمٌ إِذَا أُتِيتُ بِقَدَحٍ مِنْ لَبَنٍ فَشَرِبْتُ مِنْهُ حَتَّى إِنِّي لَأَرَى الرِّيَّ يَخْرُجُ مِنْ بَيْنِ أَظَافِيرِي قَالُوا بِمَا أَوَّلْتَ ذَلِكَ يَا رَسُولَ اللَّهِ قَالَ الْعِلْمِ.
(The book) ‘Gawail Al La’aly’ –
‘Rasool-Allah-saww said: ‘While I was sleeping when I-saww was given a cup of milk (in the dream). I-saww drank from it until I-saww saw the water emerging from between my-saww fingernails’. They said, ‘With what have you-saww interpreted that, O Rasool-Allah-saww?’ He-saww said: ‘The knowledge’’.[162] (From a Non-shia source)
36- جَامِعُ الْأَخْبَارِ، فِي كِتَابِ التَّعْبِيرِ عَنِ الْأَئِمَّةِ ع أَنَّ رُؤْيَا الْمُؤْمِنِ صَحِيحَةٌ لِأَنَّ نَفْسَهُ طَيِّبَةٌ وَ يَقِينَهُ صَحِيحٌ وَ تَخْرُجُ فَتَتَلَقَّى مِنَ الْمَلَائِكَةِ فَهِيَ وَحْيٌ مِنَ اللَّهِ الْعَزِيزِ الْجَبَّارِ
(The book) ‘Jamie Al Akhbar’, in the book of interpretation,
‘From the Imams-asws: ‘The dream of a Momin is correct, because his self is good, and his conviction is healthy, and you emerge and receive from the Angels, so it is a Revelation from Allah-azwj the Mighty, the Subduer’.
وَ قَالَ ع انْقَطَعَ الْوَحْيُ وَ بَقِيَ الْمُبَشِّرَاتُ أَلَا وَ هِيَ نَوْمُ الصَّالِحِينَ وَ الصَّالِحَاتِ وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ رَآنِي فِي مَنَامِهِ فَقَدْ رَآنِي فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي وَ لَا فِي صُورَةِ أَحَدٍ مِنْ أَوْصِيَائِي وَ لَا فِي صُورَةِ أَحَدٍ مِنْ شِيعَتِهِمْ وَ إِنَّ الرُّؤْيَا الصَّادِقَةَ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
And he-asws said: ‘The Revelation is terminated, and the glad tidings remain. Indeed! And it is a sleep of the righteous men and the righteous women, and my-asws father-asws has narrated to me-asws, from my-asws grandfather-asws, from his father-asws that Rasool-Allah-saww said: ‘One who sees me-saww during his sleep, so he has seen me-saww, for the Satan-la cannot resemble in my-saww image nor in the image of anyone of my-saww successors-asws, nor in the image of anyone of their-asws Shias, and that the true dream is one part from seventy part from the Prophet-hood’’.[163]
37- كَمَالُ الدِّينِ، يُرْوَى فِي الْأَخْبَارِ الصَّحِيحَةِ عَنْ أَئِمَّتِنَا ع أَنَّ مَنْ رَأَى رَسُولَ اللَّهِ ص أَوْ أَحَداً مِنَ الْأَئِمَّةِ ع قَدْ دَخَلَ مَدِينَةً أَوْ قَرْيَةً فِي مَنَامِهِ فَإِنَّهُ أَمْنٌ لِأَهْلِ الْمَدِينَةِ أَوِ الْقَرْيَةِ مِمَّا يَخَافُونَ وَ يَحْذَرُونَ وَ بُلُوغٌ لِمَا يَأْمُلُونَ وَ يَرْجُونَ.
(The book) ‘Kamal Al Deen’ –
It is reported in the correct Ahadeeth from our Imams-asws: ‘The one who sees Rasool-Allah‑saww or anyone from the Imams-asws, having entered a city or a town in his sleep, so he is a safety for the people of the city or the town from what they are fearing and cautioning, and an achievement of what they are hoping and wishing for’’.[164]
38- الْفَقِيهُ، قَالَ: أَتَى رَسُولَ اللَّهِ ص رَجُلٌ مِنْ أَهْلِ الْبَادِيَةِ لَهُ جِسْمٌ وَ جَمَالٌ فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ
(The book) ‘Al Faqeeh’ who said,
‘A man from the people of the valleys came to Rasool-Allah-saww, for him was physique and beauty. He said, ‘O Rasool-Allah-saww! Inform me about Words of Allah-azwj Mighty and Majestic: Those who are believing and they were fearing [10:63] For them is the glad tiding in the life of the world and in the Hereafter. There is no replacement for the Words of Allah. That is the Mighty achievement [10:64]’.
فَقَالَ أَمَّا قَوْلُهُ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا فَهِيَ الرُّؤْيَا الْحَسَنَةُ يَرَاهَا الْمُؤْمِنُ فَيُبَشَّرُ بِهَا فِي دُنْيَاهُ وَ أَمَّا قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ فِي الْآخِرَةِ فَإِنَّهَا بِشَارَةُ الْمُؤْمِنِ عِنْدَ الْمَوْتِ يُبَشَّرُ بِهَا عِنْدَ مَوْتِهِ أَنَّ اللَّهَ قَدْ غَفَرَ لَكَ وَ لِمَنْ يَحْمِلُكَ إِلَى قَبْرِكَ.
He-saww said: ‘As for His-azwj Words: the glad tiding in the life of the world – it is the good dream the Momin sees, so he is given glad tidings with it in his world; and as for Words of Allah-azwj Mighty and Majestic: and in the Hereafter, it is a glad tiding of the Momin during the death. He is given glad tiding with it during his death: ‘Allah-azwj has Forgiven (your sins) for you, and for the ones carrying you to your grave’’.[165]
39- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص إِذَا أَصْبَحَ قَالَ لِأَصْحَابِهِ هَلْ مِنْ مُبَشِّرَاتٍ يَعْنِي بِهِ الرُّؤْيَا.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muammar Bin Khallad,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww, when he-saww woke up in the morning, said to his-saww companions: ‘Is there any from the glad tidings?’ – meaning the (good) dreams’’.[166]
40- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ رَأْيُ الْمُؤْمِنِ وَ رُؤْيَاهُ فِي آخِرِ الزَّمَانِ عَلَى سَبْعِينَ جُزْءاً مِنْ أَجْزَاءِ النُّبُوَّةِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Momin shall see (dreams), and his dreams at the end of times would be upon seventy (seventieth) part from the parts of the Prophet-hood’’.[167]
عَنْ أَنَسٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: الرُّؤْيَا الْحَسَنَةُ مِنَ الرَّجُلِ الصَّالِحِ جُزْءٌ مِنْ سِتَّةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
From Anas Bin Malik (well-known fabricator),
‘From the Prophet-saww having said: ‘The good dream from the righteous man is one part from forty-six parts from the Prophet-hood’’.[168]
41- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ رَجُلٌ لِرَسُولِ اللَّهِ ص فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا قَالَ هِيَ الرُّؤْيَا الْحَسَنَةُ يَرَى الْمُؤْمِنُ فَيُبَشَّرُ بِهَا فِي دُنْيَاهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘A man said to Rasool-Allah-saww regarding Words of Allah‑azwj Mighty and Majestic: For them is the glad tiding in the life of the world [10:64]. He-saww said: ‘These are the good dreams the Momin sees, so he is given glad tidings by it in his world’’.[169]
42- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الرُّؤْيَا عَلَى ثَلَاثَةِ وُجُوهٍ بِشَارَةٍ مِنَ اللَّهِ لِلْمُؤْمِنِ وَ تَحْذِيرٍ مِنَ الشَّيْطَانِ وَ أَضْغَاثِ أَحْلَامٍ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf,
‘From Abu Abdullah-asws having said: ‘The dream is based upon three aspects – glad tidings from Allah-azwj to the Momin, and a caution from the Satan-la, and confused dreams’’.[170]
وَ لِمَا رَوَاهُ فِي شَرْحِ السُّنَّةِ بِإِسْنَادِهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ آخِرُ الزَّمَانِ لَمْ يَكَدْ رُؤْيَا الْمُؤْمِنِ يَكْذِبُ وَ أَصْدَقُهُمْ رُؤْيَا أَصْدَقُهُمْ حَدِيثاً وَ الرُّؤْيَا ثَلَاثَةٌ رُؤْيَا بُشْرَى مِنَ اللَّهِ وَ رُؤْيَا مِمَّا يُحَدِّثُ بِهِ الرَّجُلُ نَفْسَهُ وَ رُؤْيَا مِنْ تَحْزِينِ الشَّيْطَانِ
And what is reported in the commentary of the Sunnah, by his chain from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘When it will be the end of times, the dream of a Momin would hardly be false, and their most truthful of them in dreams would be their most truthful in narrations; and the dreams are three – a dread being a glad tiding from Allah-azwj, and a dream from what the man discusses with himself, and a dream from grief from Satan-la.
فَإِذَا رَأَى أَحَدُكُمْ مَا يَكْرَهُ فَلَا يُحَدِّثْ بِهِ وَ لْيَقُمْ وَ لْيُصَلِّ وَ الْقَيْدُ فِي الْمَنَامِ ثَبَاتٌ فِي الدِّينِ وَ الْغُلُّ أَكْرَهُهُ.
So, when one of you sees what he dislikes, he should not narrate with it, and let him stand and let him pray; and a shackle in the dream is steadfastness in the religion, and the fetter, I‑saww dislike it’’.[171]
43- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْحَسَنِيِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ عَنِ الرِّضَا عَنْ عَلِيٍّ ع قَالَ: رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – From his father, from Ahmad Bin Muhammad Bin Al Salt, from Ibn Uqdah, from Ali Bin Muhammad Bin Al Hasany, from Ja’far Bin Muhammad Bin Isa, from Ubeydullah Bin Ali,
‘From Al-Reza-asws, from Ali-asws having said: ‘Dream of a Prophet-as is Revelation’’.[172]
44- وَ مِنْهُ، عَنْ وَالِدِهِ عَنْ أَبِي الْقَاسِمِ بْنِ شِبْلٍ عَنْ ظَفْرِ بْنِ حُمْدُونٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ مِنَّا لَمَنْ يُنْكَتُ فِي قَلْبِهِ وَ إِنَّ مِنَّا لَمَنْ يُؤْتَى فِي مَنَامِهِ وَ إِنَّ مِنَّا لَمَنْ يَسْمَعُ الصَّوْتَ مِثْلَ صَوْتِ السِّلْسِلَةِ فِي الطَّشْتِ وَ إِنَّ مِنَّا لَمَنْ يَأْتِيهِ صُورَةٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ ع.
And from him, from his father, from Abu Al Qasim Bin Shibl, from Zafar Bin Hamdoun, from Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Bin Isa, and Muhammad Bin Khalid, from Ali Bin Al Numan, from Yazeed Bin Is’haq Shair, from Haroun Bin Hamza who said,
‘I heard Abu Abdullah-asws said: ‘From us-asws there is one who is poked in his-asws heart, and from us-asws there is one who is come to in his-asws dream, and from us-asws there is one who hears the sound like the sound of the chain in the tray, and from us-asws there is one who is come to, an image mightier than Jibraeel-as and Mikaeel-as’’.[173]
45- الْمَكَارِمُ، قَالَ: كَانَ رَسُولُ اللَّهِ ص كَثِيرَ الرُّؤْيَا وَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ.
(The book) ‘Al Makarim’ who said,
‘Rasool-Allah-saww was with frequent dreams, and he-saww did not see a dream except it came like the morning glory’’.[174]
46- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْبَغْدَادِيِّ عَنِ الْحَسَنِ بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُرَيْسَةَ بِنْتِ مُوسَى بْنِ يُونُسَ عَنْ صَفِيَّةَ بِنْتِ يُونُسَ عَنْ بَهْجَةَ بِنْتِ الْحَارِثِ عَنْ خَالِهَا عَبْدِ اللَّهِ بْنِ مَنْصُورٍ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ مَقْتَلِ الْحُسَيْنِ بْنِ رَسُولِ اللَّهِ ص فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ وَ سَاقَ الْحَدِيثَ الطَّوِيلَ فِي قِصَّةِ كَرْبَلَاءَ وَ سَفَرِهِ صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَى الْعِرَاقِ إِلَى أَنْ قَالَ فَهَمَّ بِالْخُرُوجِ مِنْ أَرْضِ الْحِجَازِ إِلَى أَرْضِ الْعِرَاقِ
(The book) ‘Majaalis’ of Al Sadouq – From Muhammad Bin Umar Al Baghdady, from Al-Hassan Bin Usman, from Ibrahim Bin Ubeydullah Bin Musa, from Mureysa Bint Musa Bin Yunus, from Safiya Bint Yunus, from Bahjah Bint Al Haris, from her maternal uncler Abdullah Bin Mansour who said,
‘I asked Ja’far-asws Bin Muhammad-asws about the killing of Al-Husayn-asws, (grand) son-asws of Rasool-Allah-saww. He-asws said; ‘It is narrated to me-asws by my-asws father-asws’ – and he-asws continued the lengthy Hadeeth regarding the story of Karbala and his-asws journey, may the Salawaat of Allah-azwj be upon him-asws, to Al-Iraq up to he-asws said: ‘He-asws thought of going out from the land of Al-Hijaz to the land of Al-Iraq.
فَلَمَّا أَقْبَلَ اللَّيْلُ رَاحَ إِلَى مَسْجِدِ النَّبِيِّ ص لِيُوَدِّعَ الْقَبْرَ فَقَامَ يُصَلِّي فَأَطَالَ فَنَعَسَ وَ هُوَ سَاجِدٌ
When the night came, he-asws went to the Masjid of the Prophet-saww in order to bid farewell to the grave. He-asws stood to pray Salat. It was prolonged, so he-asws slept while he-asws was in Sajdah.
فَجَاءَ النَّبِيُّ ص وَ هُوَ فِي مَنَامِهِ فَأَخَذَ الْحُسَيْنَ ع وَ ضَمَّهُ إِلَى صَدْرِهِ وَ جَعَلَ يُقَبِّلُ عَيْنَيْهِ وَ يَقُولُ بِأَبِي أَنْتَ كَأَنِّي أَرَاكَ مُرَمَّلًا بِدَمِكَ بَيْنَ عِصَابَةٍ مِنْ هَذِهِ الْأُمَّةِ يَرْجُونَ شَفَاعَتِي مَا لَهُمْ عِنْدَ اللَّهِ مِنْ خَلَاقٍ
The Prophet-saww came while he-asws was in his-asws sleep. He-saww grabbed Al-Husayn-asws and hugged him-asws to his-saww chest and went on to kiss his-asws eyes and saying: ‘May my-saww father-as be (sacrificed for) you-asws! It is as if I-saww am seeing you-asws are covered in your-asws blood between a party from this community. They are wishing for my-saww intercession? There is no share for them in the Presence of Allah-azwj!
يَا بُنَيَّ إِنَّكَ قَادِمٌ عَلَى أَبِيكَ وَ أُمِّكَ وَ أَخِيكَ وَ هُمْ مُشْتَاقُونَ إِلَيْكَ وَ إِنَّ لَكَ فِي الْجَنَّةِ دَرَجَاتٍ لَا تَنَالُهَا إِلَّا بِالشَّهَادَةِ
O my-saww son-asws! You-asws are to arrive to your-asws father-asws, and your-asws mother-asws, and your-asws brother-asws, and they-asws are yearning to you-asws, and that for you-asws in the Paradise there are such levels which cannot be achieved except by the martyrdom!’
فَانْتَبَهَ الْحُسَيْنُ ع مِنْ نَوْمِهِ بَاكِياً فَأَتَى أَهْلَ بَيْتِهِ فَأَخْبَرَهُمْ بِالرُّؤْيَا وَ وَدَّعَهُمْ
Al-Husayn-asws woke up suddenly from his-asws sleep, weeping. He-asws went to his-asws family members and informed them of the dream and bade them farewell’.
وَ سَاقَ إِلَى أَنْ قَالَ ثُمَّ سَارَ حَتَّى نَزَلَ الْعُذَيْبَ
And he-asws continued unto he-asws said: ‘Then he-asws travelled until he-asws descended at Al-Uzeyb.
فَقَالَ فِيهَا قَائِلَةَ الظَّهِيرَةِ
A speaker said regarding it, ‘Al-Zaheera’.
ثُمَّ انْتَبَهَ مِنْ نَوْمِهِ بَاكِياً فَقَالَ لَهُ ابْنُهُ مَا يُبْكِيكَ يَا أَبَهْ فَقَالَ يَا بُنَيَّ إِنَّهَا سَاعَةٌ لَا تَكْذِبُ الرُّؤْيَا فِيهَا وَ إِنَّهُ عَرَضَ لِي فِي مَنَامِي عَارِضٌ فَقَالَ تُسْرِعُونَ السَّيْرَ وَ الْمَنَايَا تَسِيرُ بِكُمْ إِلَى الْجَنَّةِ الْحَدِيثَ.
‘Then he-asws woke up suddenly from his-asws sleep weeping. His-asws son-asws said to him-asws: ‘What makes you-asws weep, O father-asws?’ He-asws said: ‘O my-asws son-asws! It is a time the dream is not false during it, and a presenter presented to me-asws during my-asws sleep. He said, ‘Hasten the travel and the death shall travel with you all to the Paradise’ – the Hadeeth’’.[175]
47- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمُثَنَّى عَنْ هِشَامِ بْنِ أَحْمَدَ وَ عَبْدِ اللَّهِ بْنِ مُسْكَانَ وَ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ مَنْ صَوَّرَ صُورَةً مِنَ الْحَيَوَانِ حَتَّى يَنْفُخَ فِيهَا وَ لَيْسَ بِنَافِخٍ فِيهَا وَ الَّذِي يَكْذِبُ فِي مَنَامِهِ يُعَذَّبُ حَتَّى يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَ لَيْسَ بِعَاقِدِهِمَا وَ الْمُسْتَمِعُ مِنْ قَوْمٍ وَ هُمْ لَهُ كَارِهُونَ يُصَبُّ فِي أُذُنَيْهِ الْآنُكُ وَ هُوَ الْأُسْرُبُّ.
(The book) ‘Sawaab Al Amaal’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Yaqoub Bin Yazeed, from Muhammad Bin Al-Hassan Al Musanna, from Hisham Bin Ahmad, and Abdullah Bin Muskan, and Muhammad Bin Marwan, from Marwan,
‘From Abu Abdullah-asws having said: ‘Three will be Punished on the Day of Qiyamah – one who carves out an image from the animals until he blows (life) into it, and he will not (be able to) blow into it; and the one who lies regarding his dream would be Punished until he ties a knot between the two hairs, and he won’t’ (be able to) tie; and the listener from a people and they are disliking him. ‘Al-Ank’ would be poured into his ears, and it is the lead’’.[176]
48- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا كَانَ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ فَرَأَى فِي مَنَامِهِ فَقِيلَ لَهُ انْطَلِقْ فَصَلِّ عَلَى أَبِي جَعْفَرٍ فَإِنَّ الْمَلَائِكَةَ تُغَسِّلُهُ فِي الْبَقِيعِ فَجَاءَ الرَّجُلُ فَوَجَدَ أَبَا جَعْفَرٍ ع قَدْ تُوُفِّيَ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘A man was upon miles from Al-Medina. He saw in his dream. It was said to him, ‘Go and pray Salat upon Abu Ja’far-asws, for the Angels are washing him-asws in Al-Baqie (cemetery)’. The man came and found Abu Ja’far-asws had expired’’.[177]
49- تَوْحِيدُ الْمُفَضَّلِ، فَكِّرْ يَا مُفَضَّلُ فِي الْأَحْلَامِ كَيْفَ دَبَّرَ الْأَمْرَ فِيهَا فَمَزَجَ صَادِقَهَا بِكَاذِبِهَا فَإِنَّهَا لَوْ كَانَتْ كُلُّهَا تَصْدُقُ لَكَانَ النَّاسُ كُلُّهُمْ أَنْبِيَاءَ وَ لَوْ كَانَتْ كُلُّهَا تَكْذِبُ لَمْ يَكُنْ فِيهَا مَنْفَعَةٌ بَلْ كَانَتْ فَضْلًا لَا مَعْنَى لَهُ فَصَارَتْ تَصْدُقُ أَحْيَاناً فَيَنْتَفِعُ بِهَا النَّاسُ فِي مَصْلَحَةٍ يَهْتَدِي لَهَا أَوْ مَضَرَّةٍ يَتَحَذَّرُ مِنْهَا وَ تَكْذِبُ كَثِيراً لِئَلَّا يَعْتَمِدَ عَلَيْهَا كُلَّ الِاعْتِمَادِ.
(The book) ‘Tawheed’ of Al Mufazzal –
‘Think, O Mufazzal, regarding the dreams, how the matters are managed in these. The truthful of these (dreams) are mixed with its false. If all of these had been true, all of the people would have been Prophets–as; and if all of these (dreams) had been false, there would not have been any benefit, but these would have been excess with no meaning for it. Sometimes there are true, and the people benefit by these in the interest of being guided to these, or a harm they could be cautious from, and most are false, lest relying ones relying with all the reliance’’.[178]
50- مَنَاقِبُ الْخُوَارِزْمِيِّ، قَالَ: لَمَّا كَانَ وَقْتُ السَّحَرِ فِي اللَّيْلَةِ الَّتِي حُوصِرَ فِيهَا الْحُسَيْنُ ع خَفَقَ بِرَأْسِهِ خَفْقَةً ثُمَّ اسْتَيْقَظَ فَقَالَ رَأَيْتُ فِي مَنَامِي السَّاعَةَ كَأَنَّ كِلَاباً قَدْ شَدَّتْ عَلَيَّ لِتَنْهَشَنِي وَ فِيهَا كَلْبٌ أَبْقَعُ رَأَيْتُهُ أَشَدَّهَا عَلَيَّ وَ أَظُنُّ أَنَّ الَّذِي يَتَوَلَّى قَتْلِي رَجُلٌ أَبْرَصُ مِنْ بَيْنِ هَؤُلَاءِ الْقَوْمِ الْخَبَرَ.
(The book) ‘Manaqib’ – Al-Khawarizmi who said,
‘When it was the pre-dawn during the night in which Al-Husayn-asws had been besieged, he‑asws shook his-asws head with a shaking and woke up. He-asws said: ‘I-asws saw in my-asws dream just now as if dogs were biting upon me-asws in order to devour me-asws, and among these was a spotted dog. I-asws saw him as the most biting upon me-asws, and I-asws thought that he is the one who would be in charge of my-asws killing, a man with vitiligo, from between these people’ – the Hadeeth’’.[179]
51- دَعَوَاتُ الرَّاوَنْدِيِّ، حَدَّثَ أَبُو عُمَرَ الْقَاضِي أَنَّ أَبَا يُوسُفَ اعْتَلَّ فَقَالَ لَيْلَةً رَأَيْتُ قَائِلًا يَقُولُ كُلْ لَا وَ اشْرَبْ لَا فَإِنَّكَ تَبْرَأُ
(The book) ‘Dawaat’ of Al Rawandy –
‘Abu Abdullah the judge narrated that Abu Yusuf was sick. He said, ‘At night (in a dream) I saw a speaker saying, ‘Eat, no, and drink, no, for you shall be cured’.
فَأَرْسَلْنَا إِلَى أَبِي عَلِيٍّ الْخَيَّاطِ فَقَالَ مَا سَمِعْتُ بِأَعْجَبَ مِنْ هَذَا وَ الْمَنَامَاتُ تُعَبَّرُ مِنَ الْقُرْآنِ وَ الْحَدِيثِ فَأَنْظِرُونِي حَتَّى أُفَكِّرَ
We sent a messenger to Abu Ali the tailor. He said, ‘I have not heard anything stranger than this, and the dreams have interpretations from the Quran and the Hadeeth, so respite me until I think’.
فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَنَا فَقَالَ مَرَرْتُ الْبَارِحَةَ عَلَى هَذِهِ الْآيَةِ شَجَرَةٍ مُبارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ فَنَظَرْتُ إِلَى لَا يَتَرَدَّدُ فِيهَا وَ هِيَ شَجَرَةُ الزَّيْتُونِ اسْقُوهُ زَيْتاً وَ أَطْعِمُوهُ زَيْتاً
When it was the next morning, we came. He said, ‘Last night I passed upon this Verse: tree of olives, neither eastern nor western. [24:35]. I looked into it, there is no hesitation in it, and it is an olive tree. Quench him the oil and feed him oil’.
قَالَ فَفَعَلْنَا هَذَا فَكَانَ سَبَبَ عَافِيَتِهِ.
He said, ‘We did this, and it was a cause of his well-being’’.[180] (This is not a Hadeeth)
52- وَ عَنْ سَمُرَةَ بْنِ جُنْدَبٍ قَالَ: كَانَ رَسُولُ اللَّهِ ص مِمَّا يُكْثِرُ أَنْ يَقُولَ لِأَصْحَابِهِ هَلْ رَأَى مِنْكُمْ أَحَدٌ رُؤْيَا فَيَقُصُّ عَلَيْهِ مَنْ شَاءَ اللَّهُ أَنْ يَقُصَّ
And from Samurah Bin Jundab who said,
‘Rasool-Allah-saww was from what he-saww used to frequently say to his-saww companions: ‘Has anyone of you seen a dream?’ He would narrate to him-saww, one Allah-azwj so Desired to narrate.
وَ إِنَّهُ قَالَ لَنَا ذَاتَ غَدَاةٍ إِنَّهُ أَتَانِي اللَّيْلَةَ آتِيَانِ فَقَالا لِيَ انْطَلِقْ فَانْطَلَقْتُ مَعَهُمْ فَأَخْرَجَانِي إِلَى الْأَرْضِ الْمُقَدَّسَةِ فَأَتَيْنَا عَلَى رَجُلٍ مُضْطَجِعٍ وَ إِذَا آخَرُ قَائِمٌ عَلَيْهِ بِصَخْرَةٍ فَإِذَا هُوَ يَهْوِي بِالصَّخْرَةِ لِرَأْسِهِ فَيُثْلَغُ رَأْسُهُ فَيَتَدَهْدَهُ الْحَجَرُ هَاهُنَا فَيَتْبَعُ الْحَجَرَ فَيَأْخُذُهُ فَلَا يَرْجِعُ إِلَيْهِ حَتَّى يَصِحَّ رَأْسُهُ كَمَا كَانَ ثُمَّ يَعُودُ عَلَيْهِ فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ فِي الْمَرَّةِ الْأُولَى
And one morning he-saww said to us: ‘Two comers came to me-saww last night. They said to me-saww, ‘Come!’ So I-saww went with them and they took me out to the Holy land. They came to a man lying down, and there was another one standing by him with a rock. When he overcame with the rock to his head, smashed his head. The rock rolled of over there. He perused the rock and to it, but it did not return to him until his head was healthy (again) just as it had been. Then he repeated upon it and did with him similar to what he had done during the first time.
قُلْتُ لَهُمَا سُبْحَانَ اللَّهِ مَا هَذَانِ قَالا لِي انْطَلِقْ فَانْطَلَقْنَا فَأَتَيْنَا عَلَى رَجُلٍ مُسْتَلْقٍ لِقَفَاهُ وَ إِذَا آخَرُ قَائِمٌ عَلَيْهِ بِكَلُّوبٍ مِنْ حَدِيدٍ وَ إِذَا هُوَ يَأْتِي أَحَدَ شِقَّيْ وَجْهِهِ فَيُشَرْشِرُ شِدْقَهُ إِلَى قَفَاهُ وَ مَنْخِرَهُ إِلَى قَفَاهُ وَ عَيْنَهُ إِلَى قَفَاهُ ثُمَّ يَتَحَوَّلُ إِلَى الْجَانِبِ الْآخَرِ فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ فِي الْجَانِبِ الْأَوَّلِ فَمَا يَفْرُغُ مِنْ ذَلِكَ الْجَانِبِ حَتَّى يَصِحَّ ذَلِكَ الْجَانِبُ كَمَا كَانَ ثُمَّ يَعُودُ عَلَيْهِ فَيَفْعَلُ مِثْلَ مَا فَعَلَ فِي الْمَرَّةِ الْأُولَى
I-saww said to them: ‘Glory be to Allah-azwj! What are these two?’ They said to me-saww, ‘Come!’ We went until we came to a man who was lying down on his back and there was another standing upon him with a rod of iron, and there he was coming to one side of his face and rip his cheek to his back, and his nostril to his back, and his eyes to his back. Then he transferred to the other side, and he did with him like what he had done in the first side. He was not free from that side until that side was healthy like what it had been. Then he returned to it and did like what he had done during the first time.
قُلْتُ سُبْحَانَ اللَّهِ مَا هَذَانِ قَالا لِي انْطَلِقْ فَانْطَلَقْنَا فَأَتَيْنَا عَلَى مِثْلِ التَّنُّورِ فَإِذَا فِيهِ لَغَطٌ وَ أَصْوَاتٌ فَاطَّلَعْنَا فِيهِ فَإِذَا فِيهِ رِجَالٌ وَ نِسَاءٌ عُرَاةٌ فَإِذَا هُمْ يَأْتِيهِمْ لَهَبٌ مِنْ أَسْفَلَ مِنْهُمْ فَإِذَا أَتَاهُمْ ذَلِكَ اللَّهَبُ ضَوْضَوْا-
I said, ‘Glory be to Allah-azwj! What are these two?’ They said to me, ‘Come!’ We went and came to something like an oven, and there was noise and voices in it. We overlooked into it and there were men and women in it, naked. A flame was coming from below them. So, when that flame came to them, they roared (shrieked).
قُلْتُ لَهُمَا مَا هَؤُلَاءِ قَالا لِي انْطَلِقْ فَانْطَلَقْنَا فَأَتَيْنَا عَلَى نَهَرٍ أَحْمَرَ مِثْلَ الدَّمِ وَ إِذَا فِي النَّهَرِ رَجُلٌ سَابِحٌ يَسْبَحُ وَ إِذَا عَلَى شَاطِئِ النَّهَرِ رَجُلٌ عِنْدَهُ حِجَارَةٌ كَثِيرَةٌ وَ إِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ ثُمَّ يَأْتِي الَّذِي قَدْ جَمَعَ عِنْدَهُ الْحِجَارَةَ فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَراً فَيَنْطَلِقُ فَيَسْبَحُ ثُمَّ يَرْجِعُ إِلَيْهِ وَ كُلَّمَا رَجَعَ إِلَيْهِ فَغَرَ لَهُ فَاهُ فَأَلْقَمَهُ حَجَراً
I said to them, ‘What are they?’ They said to me, ‘Come!’ We went and we came to a river red like the blood, and there in the river, there was a swimmer man swimming, and upon the banks of the river there was man having a lot of stones with him, and when that swimmer had swum what he had swum, then he would come to the one who had gathered the stoned with him, he would open his mouth to him, and he would feed him a stone. He would go away and swim. Then he would return to him, and every time he returned to him, he would open his mouth to him, and he would feed him a stone.
قُلْتُ لَهُمَا مَا هَذَانِ قَالا لِي انْطَلِقْ فَانْطَلَقْنَا فَأَتَيْنَا عَلَى رَجُلٍ كَرِيهِ الْمَرْآةِ كَأَكْرَهِ مَا أَنْتَ رَاءٍ وَ إِذَا هُوَ عِنْدَهُ نَارٌ لَهُ يَحُشُّهَا وَ يَسْعَى حَوْلَهَا
I-saww to them: ‘What are these two?’ They said to me, ‘Come!’ We went and came to a man as abhorrent (ugly) a person what you have seen, and there he was, with him was a fire of his, he was feeding it and sprinting around it.
قُلْتُ لَهُمَا مَا هَذَا فَقَالا لِي انْطَلِقْ فَانْطَلَقْنَا فَأَتَيْنَا عَلَى رَوْضَةٍ مُعْتَمَّةٍ فِيهَا مِنْ كُلِّ نَوْرِ الرَّبِيعِ وَ إِذَا بَيْنَ ظَهْرَيِ الرَّوْضَةِ رَجُلٌ طَوِيلٌ لَا أَكَادُ أَرَى رَأْسَهُ طُولًا فِي السَّمَاءِ وَ إِذَا حَوْلَ الرَّجُلِ مِنْ أَكْثَرِ وِلْدَانٍ مَا رَأَيْتُهُمْ قَطُّ
I-saww said to them: ‘What is this?’ They said to me, ‘Come!’ We went and came to a dim garden wherein was from every light of spring, and there behind the garden, there was a tall man, his head could almost not be seen high up in the sky, and there, around the man were more children what you have ever seen at all.
قُلْتُ لَهُمَا مَا هَؤُلَاءِ قَالا لِي انْطَلِقْ فَانْطَلَقْنَا فَانْتَهَيْنَا إِلَى رَوْضَةٍ عَظِيمَةٍ لَمْ أَرَ رَوْضَةً قَطُّ أَعْظَمَ مِنْهَا وَ لَا أَحْسَنَ قَالا لِيَ ارْقَ فِيهَا فَارْتَقَيْنَا فِيهَا فَانْتَهَيْنَا إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنِ ذَهَبٍ وَ لَبِنِ فِضَّةٍ فَأَتَيْنَا بَابَ الْمَدِينَةِ فَاسْتَفْتَحْنَا فَفُتِحَ لَنَا فَدَخَلْنَاهَا فَتَلَقَّانَا فِيهَا رِجَالٌ شَطْرٌ مِنْ خَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ وَ شَطْرٌ كَأَقْبَحِ مَا أَنْتَ رَاءٍ
I-saww said to them: ‘What are they?’ They said to me, ‘Come!’ We went and came to a large garden. I-saww had not seen a garden larger than it nor any more excellent. They said to me, ‘Go into it, ascending in it!’ We ascended in it and ended up to a city built with bricks of gold and bricks of silver. We came to a gate of the city sought it to be opened. It was opened for us. We entered it. We met therein men of various physiques as excellent as what you have seen, and a variety as ugly as what you have seen.
قَالا لَهُمُ اذْهَبُوا فَقَعُوا فِي ذَلِكَ النَّهَرِ فَإِذَا نَهَرٌ مُعْتَرِضٌ يَجْرِي كَانَ مَاءُهُ الْمَحْضَ فِي الْبَيَاضِ فَذَهَبُوا فَوَقَعُوا فِيهِ ثُمَّ رَجَعُوا إِلَيْنَا فَذَهَبَ السُّوءُ عَنْهُمْ فَصَارُوا فِي أَحْسَنِ صُورَةٍ قَالا لِي هَذِهِ جَنَّةُ عَدْنٍ وَ هُنَاكَ مَنْزِلُكَ فَسَمَا بَصَرِي صُعُداً فَإِذَا قَصْرٌ مِثْلُ الرَّبَابَةِ الْبَيْضَاءِ قَالا لِي هَذَا مَنْزِلُكَ
They both said to them, ‘Go and fall into that river!’ There was a river crossing, flowing. Its water was pure in the whiteness. They went and fell into it. Then they returned to us, and the evil was gone away from them. They had become of excellent images. They said to me, ‘There is the Garden of Eden, and over there is your-saww house. I-saww raised my-saww sight and there was a castle like the nourished eggs. They said to me, ‘This is your-saww house!’
قُلْتُ لَهُمَا بَارَكَ اللَّهُ فِيكُمَا ذَرَانِي أَدْخُلْهُ قَالا أَمَّا الْآنَ فَلَا وَ أَنْتَ دَاخِلُهُ قُلْتُ لَهُمَا فَإِنِّي رَأَيْتُ مُنْذُ اللَّيْلَةِ عَجَباً فَمَا هَذَا الَّذِي رَأَيْتُ
I-saww said to them, ‘May Allah-azwj Bless you both! Leave me-saww to enter it’. They said, ‘As for now, so no, and you-saww will be entering it’. I-saww said to them, ‘I-saww have been seeing wonders tonight, so what it this which I-saww have seen?’
قَالا لِي أَمَا إِنَّا سَنُخْبِرُكَ أَمَّا الرَّجُلُ الْأَوَّلُ الَّذِي أَتَيْتَ عَلَيْهِ فَيُثْلَغُ رَأْسُهُ بِالْحَجَرِ فَإِنَّهُ الرَّجُلُ يَأْخُذُ الْقُرْآنَ فَيَرْفُضُهُ وَ يَنَامُ عَنِ الصَّلَاةِ الْمَكْتُوبَةِ يُفْعَلُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ
They said to me, ‘As for us, we shall be informing you-saww. As for the first man whom you‑saww had come to, his head was being smashed with the rocks, he is the man who took the Quran and rejected it, and he slept from the Prescribed Salats. This will be done with him up to the Day of Qiyamah.
وَ أَمَّا الرَّجُلُ الَّذِي أَتَيْتَ عَلَيْهِ يُشَرْشِرُ شِدْقَهُ إِلَى قَفَاهُ وَ مَنْخِرَهُ إِلَى قَفَاهُ وَ عَيْنَهُ إِلَى قَفَاهُ فَإِنَّهُ الرَّجُلُ يَغْدُو مِنْ بَيْتِهِ فَيَكْذِبُ الْكَذِبَةَ تَبْلُغُ الْآفَاقَ فَيُصْنَعُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ
As for the man whom you had come to, his mouth was being spread to his back, and his nostrils to his back, and his eyes to his back, it is the man who went from his house and tells lies, i.e., reaching the horizons. So, this is being done with him up to the Day of Qiyamah.
وَ أَمَّا الرِّجَالُ وَ النِّسَاءُ الْعُرَاةُ الَّذِينَ فِي مِثْلِ التَّنُّورِ فَإِنَّهُمُ الزُّنَاةُ وَ الزَّوَانِي
And as for naked men and women, those who were in the like of the oven, they were the adulteresses and the adulterers.
وَ أَمَّا الرَّجُلُ الَّذِي أَتَيْتَ عَلَيْهِ يَسْبَحُ فِي النَّهَرِ وَ يُلْقَمُ الْحِجَارَةَ فَإِنَّهُ آكِلُ الرِّبَا
And as for the man whom you-saww had come to swimming in the river and swallowing the stones, he had consumed the usury (interest).
وَ أَمَّا الرَّجُلُ الْكَرِيهُ الْمَرْآةِ الَّذِي عِنْدَهُ النَّارُ يَحُشُّهَا فَإِنَّهُ مَالِكٌ خَازِنُ النَّارِ
And as for the man of abhorrent appearance, the one who had a fire with him, feeding it, it is Maalik, keeper of the Fire.
وَ أَمَّا الرَّجُلُ الطَّوِيلُ الَّذِي فِي الرَّوْضَةِ فَإِنَّهُ إِبْرَاهِيمُ ع وَ أَمَّا الْوِلْدَانُ الَّذِينَ حَوْلَهُ فَكُلُّ مَوْلُودٍ مَاتَ عَلَى الْفِطْرَةِ
And as for the tall man who was in the garden, it is Ibrahim-as, and as for the children, those who were around him-as, it is every new-born who had died upon the nature.
وَ أَمَّا الْقَوْمُ الَّذِينَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنٌ وَ شَطْرٌ مِنْهُمْ قَبِيحٌ فَإِنَّهُمْ قَوْمٌ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً تَجَاوَزَ اللَّهُ عَنْهُمْ وَ أَنَا جَبْرَئِيلُ وَ هَذَا مِيكَائِيلُ.
And as for the people, those a group of them were good looking, and a group of them were ugly, they are a people who had mingled righteous deeds and other evil deeds. Allah-azwj had Overlooked from them, and I-as am Jibraeel-as and this is Mikaeel-as!’’[181] (From a Non-shia source)
بِحَدِيثِ النَّبِيِّ ص كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَ يُنَصِّرَانِهِ وَ يُمَجِّسَانِهِ.
In a Hadeeth of the Prophet-saww: ‘Every new-born is born upon the nature. Its parents Judaised him, and Christianised him, and Magianised him’’.[182]
53– تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ سَبَبَ نُزُولِ هَذِهِ الْآيَةِ أَنَّ فَاطِمَةَ ع رَأَتْ فِي مَنَامِهَا أَنَّ رَسُولَ اللَّهِ ص هَمَّ أَنْ يَخْرُجَ هُوَ وَ فَاطِمَةُ وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ ع مِنَ الْمَدِينَةِ
Tafseer Ali Bin Ibrahim –
‘Regarding Words of the Exalted: But rather, the secret counsels are from the Satan, [58:10], ‘It is narrated to me by my father, from Muhammad Bin Abu Umeyr, from Abu Baseer, from Abu Abdullah-asws having said: ‘The cause of the Revelation of this Verse is that (Syeda) Fatima-as had seen (a dream) during her-asws sleep that Rasool-Allah-saww had thought of going out from Al-Medina, him-saww, and Fatima-asws, and Ali-asws, and Al-Hassan-asws, and Al-Husayn-asws.
فَخَرَجُوا حَتَّى جَاوَزُوا مِنْ حِيطَانِ الْمَدِينَةِ فَتَعَرَّضَ لَهُمْ طَرِيقَانِ فَأَخَذَ رَسُولُ اللَّهِ ص ذَاتَ الْيَمِينِ حَتَّى انْتَهَى بِهِمْ إِلَى مَوْضِعٍ فِيهِ نَخْلٌ وَ مَاءٌ فَاشْتَرَى رَسُولُ اللَّهِ ص شَاةً كَبْرَاءَ وَ هِيَ الَّتِي فِي إِحْدَى أُذُنَيْهَا نُقَطٌ بِيضٌ فَأَمَرَ بِذَبْحِهَا فَلَمَّا أَكَلُوا مَاتُوا فِي مَكَانِهِمْ
They-asws went out until they crossed over from the walls of Al-Medina. Two paths presented to them-asws. Rasool-Allah-saww took the one to the right until he-saww ended with them to a place wherein were palm trees and water. Rasool-Allah-saww bought a large sheep, and it is which there was a white spot in one of its ears. He-saww instructed with slaughtering it. When they-asws had eaten, they-asws died in their places.
فَانْتَبَهَتْ فَاطِمَةُ بَاكِيَةً ذَعِرَةً فَلَمْ تُخْبِرْ رَسُولَ اللَّهِ بِذَلِكَ فَلَمَّا أَصْبَحَتْ جَاءَ رَسُولُ اللَّهِ ص بِحِمَارٍ فَأَرْكَبَ عَلَيْهِ فَاطِمَةَ ع وَ أَمَرَ أَنْ يَخْرُجَ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ وَ الْحُسَيْنُ ع مِنَ الْمَدِينَةِ كَمَا رَأَتْ فَاطِمَةُ ع فِي نَوْمِهَا
(Syeda) Fatima-asws woke up suddenly, weeping, alarmed, but she-asws did not inform Rasool-Allah-saww with that. When it was morning, Rasool-Allah-saww came with a donkey. He-saww got Fatima-asws to ride upon it and instructed that Amir Al-Momineen-asws, and Al-Hassan-asws and Al-Husayn-asws go out from Al-Medina, just as (Syeda) Fatima-asws had seen in her-asws dream.
فَلَمَّا خَرَجُوا مِنْ حِيطَانِ الْمَدِينَةِ عَرَضَ لَهُ طَرِيقَانِ فَأَخَذَ رَسُولُ اللَّهِ ذَاتَ الْيَمِينِ كَمَا رَأَتْ فَاطِمَةُ ع حَتَّى انْتَهَوْا إِلَى مَوْضِعٍ فِيهِ نَخْلٌ وَ مَاءٌ فَاشْتَرَى رَسُولُ اللَّهِ ص شَاةً كَبْرَاءَ كَمَا رَأَتْ فَاطِمَةُ فَأَمَرَ بِذَبْحِهَا فَذُبِحَتْ وَ شُوِيَتْ
When they went out from the walls of Al-Medina, two paths presented to him-saww. Rasool-Allah-saww took to the right just as (Syeda) Fatima-asws had seen, until they-asws ended to the place wherein were palm trees and water. Rasool-Allah-saww bought a large sheep, just as (Syeda) Fatima-asws had seen, and instructed with slaughtering it. It was slaughtered and it was grilled.
فَلَمَّا أَرَادُوا أَكْلَهَا قَامَتْ فَاطِمَةُ وَ تَنَحَّتْ نَاحِيَةً مِنْهُمْ تَبْكِي مَخَافَةَ أَنْ يَمُوتُوا فَطَلَبَهَا رَسُولُ اللَّهِ ص حَتَّى وَقَعَ عَلَيْهَا وَ هِيَ تَبْكِي
When they wanted to eat it, (Syeda) Fatima-asws stood up and went aside away from them‑asws, weeping, fearing that they-asws would be dying. Rasool-Allah-azwj searched for her‑asws until he-saww came across her-asws and she-asws was crying.
فَقَالَ مَا شَأْنُكِ يَا بُنَيَّةِ قَالَتْ يَا رَسُولَ اللَّهِ إِنِّي رَأَيْتُ كَذَا وَ كَذَا فِي نَوْمِي وَ قَدْ فَعَلْتَ أَنْتَ كَمَا رَأَيْتُهُ فَتَنَحَّيْتُ عَنْكُمْ فَلَا أَرَاكُمْ تَمُوتُونَ
He-saww said: ‘What is your-asws concern, O daughter-asws?’ She-asws said: ‘O Rasool-Allah-saww! I‑saww saw such and such during my-asws sleep, and you-saww have done just as I-saww had seen, so I-asws went aside from you-asws all, so I-asws will not be seeing you-asws dying!’
فَقَامَ رَسُولُ اللَّهِ ص فَصَلَّى رَكْعَتَيْنِ ثُمَّ نَاجَى رَبَّهُ فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ هَذَا شَيْطَانٌ يقول [يُقَالُ] لَهُ الدِّهَارُ وَ هُوَ الَّذِي أَرَى فَاطِمَةَ هَذِهِ الرُّؤْيَا وَ يُؤْذِي الْمُؤْمِنِينَ فِي نَوْمِهِمْ مَا يَغْتَمُّونَ بِهِ
Rasool-Allah-saww stood up. He-saww prayed two Cycles Salat, then whispered to his-saww Lord‑azwj. Jibraeel-as descended unto him-saww. He-as said: ‘O Muhammad-saww! This is a Satan-la called Al-Dihaar, and he-la is the one who had shown (Syeda) Fatima-asws this dream, and he-la harms the Momineen during their sleep what they are grieving with’.
فَأَمَرَ جَبْرَئِيلُ فَجَاءَ بِهِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ أَنْتَ أَرَيْتَ فَاطِمَةَ هَذِهِ الرُّؤْيَا فَقَالَ نَعَمْ يَا مُحَمَّدُ فَبَزَقَ عَلَيْهِ ثَلَاثَ بَزَقَاتٍ فَشَجَّهُ فِي ثَلَاثِ مَوَاضِعَ
He-saww ordered Jibraeel-as, so he-as came with him-la to Rasool-Allah-saww. He-saww said to him‑la: ‘Are you-la the one who showed Fatima-asws this dream?’ He-la said, ‘Yes, O Muhammad-saww!’ He-saww spit at him-la with three spitting(s) and fractured him-la in three places.
ثُمَّ قَالَ جَبْرَئِيلُ لِمُحَمَّدٍ قُلْ يَا مُحَمَّدُ إِذَا رَأَيْتَ فِي مَنَامِكَ شَيْئاً تَكْرَهُهُ أَوْ رَأَى أَحَدٌ مِنَ الْمُؤْمِنِينَ فَلْيَقُلْ أَعُوذُ بِمَا عَاذَتْ بِهِ مَلَائِكَةُ اللَّهِ الْمُقَرَّبُونَ وَ أَنْبِيَاؤُهُ الْمُرْسَلُونَ وَ عِبَادُهُ الصَّالِحُونَ مِنْ شَرِّ مَا رَأَيْتُ وَ مِنْ رُؤْيَايَ وَ تَقْرَأُ الْحَمْدَ وَ الْمُعَوِّذَتَيْنِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ تَتْفُلُ عَنْ يَسَارِكِ ثَلَاثَ تَفَلَاتٍ فَإِنَّهُ لَا يَضُرُّهُ مَا رَأَى
Then Jibraeel-as said to Muhammad-saww: ‘Say, O Muhammad-saww, whenever you-saww see in your-saww dream something you-saww dislike, or anyone of the Momineen sees, so let him say, ‘I seek Refuge with what the Angels of Proximity of Allah-azwj seek Refuge with, and His-azwj Prophets-azwj, the Messengers-as, and His-azwj righteous servants, from the evil of what I have seen and from my dream’, and he should recited (Surah) Al-Hamd, and Al-Mawazatein (Surahs) (Al-Naas and Al-Falak), and Say, He-azwj Allah-azwj is One (Al-Tawheed), and spit on your left, three spitting(s), so it will not harm you what you would have seen’.
وَ أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ الْآيَةَ.
And Allah-azwj Revealed unto His-azwj Rasool-saww: But rather, the secret counsels are from the Satan, [58:10] – the Verse’’.[183] (Derogatory)
54 الْبَصَائِرُ، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ فُلَانٍ الْوَاقِفِيِ قَالَ: كَانَ لِي ابْنُ عَمٍّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَبْدِ اللَّهِ وَ كَانَ زَاهِداً وَ كَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ وَ كَانَ يَلْقَاهُ السُّلْطَانُ وَ رُبَّمَا اسْتَقْبَلَ السُّلْطَانَ بِالْكَلَامِ الصَّعْبِ يَعِظُهُ وَ يَأْمُرُ بِالْمَعْرُوفِ وَ كَانَ السُّلْطَانُ يَحْتَمِلُ لَهُ ذَلِكَ لِصَلَاحِهِ
(The book) ‘Al Basaair’ – From Ibrahim Bin Is’haq, from Muhammad Bin so and so, the Waqifite, said,
‘‘There was a cousin of mine called Al-Hassan Bin Abdullah, and he was from the most worshipping of the people of his time, and the ruler used to meet him and sometimes he would welcome the ruler with difficult speech advising him, and instructing him with the good deeds, and the ruler used to tolerate that to him due his interests.
فَلَمْ يَزَلْ هَذِهِ حَالُهُ حَتَّى كَانَ يَوْماً دَخَلَ أَبُو الْحَسَنِ مُوسَى ع الْمَسْجِدَ فَرَآهُ فَأَدْنَى إِلَيْهِ ثُمَّ قَالَ لَهُ يَا أَبَا عَلِيٍّ مَا أَنَا أَحَبَّ إِلَيَ مَا أَنْتَ فِيهِ وَ أَسَرَّنِي بِكَ إِلَّا أَنَّهُ لَيْسَتْ لَكَ مَعْرِفَةٌ فَاذْهَبْ فَاطْلُبِ الْمَعْرِفَةَ
This state did not cease to be until it was the day Abu Al-Hassan Musa-asws entered the Masjid. He-asws saw him and drew him near, then said to him: ‘O Abu Ali-asws! I-asws do not like what (state) you are in, and I-asws do get cheered with you, except that there isn’t any understanding for you, so go and seek the understanding’.
قَالَ جُعِلْتُ فِدَاكَ وَ مَا الْمَعْرِفَةُ فَقَالَ لَهُ اذْهَبْ وَ تَفَقَّهْ وَ اطْلُبِ الْحَدِيثَ قَالَ عَمَّنْ قَالَ عَنْ أَنَسِ بْنِ مَالِكٍ وَ عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ ثُمَّ اعْرِضِ الْحَدِيثَ عَلَيَّ
He said, ‘May I be sacrificed for you-asws! And what is the understanding?’ He-asws said to him: ‘Go and ponder and seek the Hadeeth’. He said, ‘From whom?’ He-asws said: ‘From Anas Bin Malik and the jurists of the people of Al-Medina, then present the Hadeeth to me-asws’.
قَالَ فَذَهَبَ وَ تَكَلَّمَ مَعَهُمْ ثُمَّ جَاءَهُ فَقَرَأَهُ عَلَيْهِ فَأَسْقَطَهُ كُلَّهُ ثُمَّ قَالَ لَهُ اذْهَبْ وَ اطْلُبِ الْمَعْرِفَةَ وَ كَانَ الرَّجُلُ معينا [مَعْنِيّاً] بِدِينِهِ فَلَمْ يَزَلْ مُتَرَصِّداً أَبَا الْحَسَنِ ع حَتَّى خَرَجَ إِلَى ضَيْعَةٍ لَهُ فَتَبِعَهُ وَ لَحِقَهُ فِي الطَّرِيقِ
He (the narrator) said, ‘He went and spoke with them, then came (back) to him-asws and recited it to him-asws. He-asws dropped all of it, then said:’ Go and seek the understanding’, and there was a supporter of his-asws Religion. Abu Al-Hassan-asws did not cease to be with him until he-asws went out to an estate of his-asws and he followed him-asws and met him-asws in the road.
فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْتَجُّ عَلَيْكَ بَيْنَ يَدَيِ اللَّهِ فَدُلَّنِي عَلَى الْمَعْرِفَةِ قَالَ فَأَخْبَرَهُ بِأَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَ رَسُولِ اللَّهِ ص وَ أَخْبَرَهُ بِأَمْرِ أَبِي بَكْرٍ وَ عُمَرَ فَتَقَبَّلَ مِنْهُ
He said to him-asws, ‘May I be sacrificed for you-asws! I am needy to you in front of Allah-azwj, so point me upon the understanding’. He-asws informed him about Amir Al-Momineen-asws and said: ‘Amir Al-Momineen-asws was after Rasool-Allah-saww’ and informed him with the matter of Abu Bakr and Umar. He accepted from him-asws.
ثُمَّ قَالَ فَمَنْ كَانَ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ الْحَسَنُ ع ثُمَّ الْحُسَيْنُ حَتَّى انْتَهَى إِلَى نَفْسِهِ ثُمَّ سَكَتَ قَالَ جُعِلْتُ فِدَاكَ فَمَنْ هُوَ الْيَوْمَ قَالَ إِنْ أَخْبَرْتُكَ تَقْبَلُ قَالَ بَلَى جُعِلْتُ فِدَاكَ
Then he said, ‘So who was after Amir Al-Momineen-asws?’ He-asws said; ‘Al-Hassan-asws, then Al-Husayn-asws’, until he-asws ended up to himself-asws, then he-asws was silent. He said, ‘May I be sacrificed for you-asws! So, who is it today?’ He-asws said: ‘If I-asws were to inform you, will you accept?’ He said, ‘Yes, may I be sacrificed for you!’
قَالَ أَنَا هُوَ قَالَ جُعِلْتُ فِدَاكَ فَشَيْءٌ أَسْتَدِلُّ بِهِ قَالَ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَ أَشَارَ إِلَى أُمِّ غَيْلَانَ فَقُلْ لَهَا يَقُولُ لَكِ مُوسَى بْنُ جَعْفَرٍ أَقْبِلِي
He-asws said: ‘I-asws am he-asws’. He said, ‘May I be sacrificed for you-asws! Is there something I can point with?’ He-asws said: ‘Go to that tree’, and he-asws indicated to Umm Gaylan (a thorny bush), ‘and say to it, ‘Musa–asws Bin Ja’far-asws is saying to you: ‘Come to me-asws!’’
قَالَ فَأَتَيْتُهَا قَالَ فَرَأَيْتُهَا وَ اللَّهِ تَجُبُّ الْأَرْضَ جُبُوباً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ ثُمَّ أَشَارَ إِلَيْهَا فَرَجَعَتْ قَالَ فَأَقَرَّ بِهِ ثُمَّ لَزِمَ السُّكُوتَ
He (the narrator) said, ‘I went to it and by Allah-azwj I saw it uprooting the ground with an uprooting until it paused in front of him-asws. Then he-asws gestured to it and it returned. He-asws said: ‘Accept it and necessitate the silence’.
فَكَانَ لَا يَرَاهُ أَحَدٌ يَتَكَلَّمُ بَعْدَ ذَلِكَ وَ كَانَ مِنْ قَبْلِ ذَلِكَ يَرَى الرُّؤْيَا الْحَسَنَةَ وَ يُرَى لَهُ ثُمَّ انْقَطَعَتْ عَنْهُ الرُّؤْيَا فَرَأَى لَيْلَةً أَبَا عَبْدِ اللَّهِ ع فِيمَا يَرَى النَّائِمُ فَشَكَا إِلَيْهِ انْقِطَاعَ الرُّؤْيَا فَقَالَ لَا تَغْتَمَّ فَإِنَّ الْمُؤْمِنَ إِذَا رَسَخَ فِي الْإِيمَانِ رُفِعَ عَنْهُ الرُّؤْيَا.
It so happened that he was not seen by anyone speaking after that, and before that he used to see the beautiful dreams, and he-asws would appear to him, then the dreams were cut off from him. One-night he-asws saw Abu Abdullah-asws during what the sleeping one sees. He complained to him-asws of the termination of the dreams. He-asws said: ‘Do not be gloomy, for the Momin, when he is firmly rooted in the Eman, the dreams are lifted from him’’.[184]
55- الْكَافِي، عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: إِنَّ الْأَحْلَامَ لَمْ تَكُنْ فِي مَا مَضَى فِي أَوَّلِ الْخَلْقِ وَ إِنَّمَا حَدَثَتْ فَقُلْتُ وَ مَا الْعِلَّةُ فِي ذَلِكَ
(The book) ‘Al Kafi’ – From one of his companions, from Ali Bin Al Abbas, from Al-Hassan Bin Abdul Rahman,
‘From Abu Al-Hassan-asws the 1st who said, ‘The dreams did not exist in the past in the first creatures, and rather these are new occurrences’. I said, ‘And what is the reason regarding that?’
فَقَالَ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ بَعَثَ رَسُولًا إِلَى أَهْلِ زَمَانِهِ فَدَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَ طَاعَتِهِ فَقَالُوا إِنْ فَعَلْنَا ذَلِكَ فَمَا لَنَا فَوَ اللَّهِ مَا أَنْتَ بِأَكْثَرِنَا مَالًا وَ لَا بِأَعَزِّنَا عَشِيرَةً
He-asws said: ‘Allah-azwj, Mighty is His-azwj Mention, Sent a Messenger-as to the people of his-as time. He-as called them to worship Allah-azwj and obey Him-azwj. They said, ‘If they were to do that, so what would be for us? By Allah-azwj! Neither are you wealthier than us, nor of a mightier clan?’
فَقَالَ إِنْ أَطَعْتُمُونِي أَدْخَلَكُمُ اللَّهُ الْجَنَّةَ وَ إِنْ عَصَيْتُمُونِي أَدْخَلَكُمُ اللَّهُ النَّارَ
He-as said: ‘If you were to obey me-as, Allah-azwj would Enter you all into the Paradise, and if you were to disobey me-as, Allah-azwj would Enter you all into the Fire!’
فَقَالُوا وَ مَا الْجَنَّةُ وَ مَا النَّارُ فَوَصَفَ لَهُمْ ذَلِكَ فَقَالُوا مَتَى نَصِيرُ إِلَى ذَلِكَ فَقَالَ إِذَا مِتُّمْ فَقَالُوا لَقَدْ رَأَيْنَا أَمْوَاتَنَا صَارُوا عِظَاماً وَ رُفَاتاً
They said, ‘And what is the Paradise and what is the Fire?’ He-saww described it to them. They said, ‘When shall we arrive to that?’ He-as said: ‘When you die!’ They said, ‘We have seen our dead ones becoming bones and residue!’
فَازْدَادُوا لَهُ تَكْذِيباً وَ بِهِ اسْتِخْفَافاً فَأَحْدَثَ اللَّهُ عَزَّ وَ جَلَّ فِيهِمُ الْأَحْلَامَ فَأَتَوْهُ فَأَخْبَرُوهُ بِمَا رَأَوْا وَ مَا أَنْكَرُوا مِنْ ذَلِكَ
They increased to him-as in belying and taking lightly with him-as. So Allah-azwj Mighty and Majestic Brought the dreams into occurrence among them. They came to him-as and informed him-as of what they had seen and what they had denied (disliked) from that.
فَقَالَ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ أَرَادَ أَنْ يَحْتَجَّ عَلَيْكُمْ بِهَذَا هَكَذَا تَكُونُ أَرْوَاحُكُمْ إِذَا مِتُّمْ وَ إِنْ بُلِيَتْ أَبْدَانُكُمْ تَصِيرُ الْأَرْوَاحُ إِلَى عِقَابٍ حَتَّى تُبْعَثَ الْأَبْدَانُ.
He-as said: ‘Allah-azwj, Mighty is His-azwj Mention Wanted to Argue against you all with this. Like that would be your souls when you die, and even if your bodies have decayed, you will become souls to Punishment until the bodies are Resurrected!’’[185]
56- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع مَنْ أَكْثَرَ الْمَنَامَ رَأَى الْأَحْلَامَ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Muhammad Al-Askari-asws said: ‘One of frequent sleep would see the (pipe) dreams’’.[186]
57- كِتَابُ الْغَايَاتِ لِجَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ، قَالَ قَالَ رَسُولُ اللَّهِ ص خِيَارُكُمْ أُولُو النُّهَى قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ أُولُو النُّهَى فَقَالَ أُولُو النُّهَى أُولُو الْأَحْلَامِ الصَّادِقَةِ.
(The book) ‘Kitab Al Gayaat’ of Ja’far Bin Ahmad Al Qummi who said,
‘Rasool-Allah-saww said: ‘The best of you are the ones of intelligence’. It was said, ‘O Rasool-Allah-saww! And who are the ones of intelligence?’ He-saww said: ‘The ones of intelligence and the ones of true dreams’’.[187]
كِتَابُ التَّبْصِرَةِ لِعَلِيِّ بْنِ بَابَوَيْهِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الرُّؤْيَا ثَلَاثَةٌ بُشْرَى مِنَ اللَّهِ وَ تَحْزِينٌ مِنَ الشَّيْطَانِ وَ الَّذِي يُحَدِّثُ بِهِ الْإِنْسَانُ نَفْسَهُ فَيَرَاهُ فِي مَنَامِهِ
The book ‘Al Tabsira’ of Ali Bin Nabawayh – From Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The dreams are three – glad tiding from Allah-azwj, and grief from the Satan-la, and that which the human being discusses with himself, so he sees it in his sleep’.
وَ قَالَ ص الرُّؤْيَا مِنَ اللَّهِ وَ الْحُلُمُ مِنَ الشَّيْطَانِ.
And he-saww said: ‘The dream is from Allah-azwj and the (pipe) dream is from the Satan-la’’.[188]
59 كِتَابُ الْمُؤْمِنِ لِلْحُسَيْنِ بْنِ سَعِيدٍ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأْيُ الْمُؤْمِنِ وَ رُؤْيَاهُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ وَ مِنْهُمْ مَنْ يُعْطَى عَلَى الثُّلُثِ.
‘Kitab Al Momin’ of Al-Husayn Bin Saeed, by his chain,
‘From Abu Abdullah-asws having said: ‘The Momin sees (a dream) and his dream is a part from seventy parts from the Prophet-hood, and from them is one who is Given upon the third’’.[189]
60- الدُّرُّ الْمَنْثُورُ، مِنْ عِدَّةِ كُتُبٍ بِأَسَانِيدَ عَنْ أَبِي الدَّرْدَاءِ عَنِ النَّبِيِّ ص فِيقَوْلِهِ تَعَالَى لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ قَالَ هِيَ الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْمُسْلِمُ أَوْ تُرَى لَهُ فَهِيَ بُشْرَاهُ فِي الْحَيَاةِ الدُّنْيَا وَ بُشْرَاهُ فِي الْآخِرَةِ الْجَنَّةُ.
(The non-Shia book) ‘Al Durr Al Mansour – From a number of books, by chains from Abu Al Darda’a,
‘From the Prophet-saww regarding Words of the Exalted: For them is the glad tiding in the life of the world and in the Hereafter. [10:64], he-saww said: ‘These are the righteous dreams the Muslims see, or it is seen for him, so it is his glad tiding in the life of the world, and his glad tiding in the Hereafter is the Paradise’’.[190] (From a Non-shia source)
61- وَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنِ النَّبِيِّ ص فِيقَوْلِهِ تَعَالَى لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا قَالَ الرُّؤْيَا الصَّالِحَةُ يُبَشَّرُ بِهَا الْمُؤْمِنُ جُزْءٌ مِنْ سِتَّةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ فَمَنْ رَأَى ذَلِكَ فَلْيُخْبِرْ بِهَا وَادّاً وَ مَنْ رَأَى سِوَى ذَلِكَ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ لِيَحْزُنَهُ فَلْيَنْفِثْ عَنْ يَسَارِهِ ثَلَاثاً وَ لَا يُخْبِرْ بِهَا أَحَداً.
And from Abdullah Bin Umar,
‘From the Prophet-saww regarding Words of the Exalted: For them is the glad tiding in the life of the world and in the Hereafter. [10:64], he-saww said: ‘The righteous dream, the Momin is given glad tidings with it, is a part from forty-six parts from the Prophet-hood. The one who sees that, so let him inform his cordial ones with it, and the one who sees evil of that, so rather it is from the Satan-la to grieve him, so let him spit on his left thrice and not inform anyone with it’’.[191] (From a Non-shia source)
62- وَ عَنْ أَبِي جَعْفَرٍ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: أَتَى رَجُلٌ مِنْ أَهْلِ الْبَادِيَةِ رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي عَنْقَوْلِ اللَّهِ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ
And from Abu Ja’far-asws, from Jabir Bin Abdullah having said, ‘A man from the people of the valleys came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Inform me about Words of Allah-azwj: Those who are believing, and they were fearing [10:63] For them is the glad tiding in the life of the world and in the Hereafter. [10:64]’.
فَقَالَ رَسُولُ اللَّهِ ص أَمَّا قَوْلُهُ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا فَهِيَ الرُّؤْيَا الْحَسَنَةُ تُرَى لِلْمُؤْمِنِ فَيُبَشَّرُ بِهَا فِي دُنْيَاهُ وَ أَمَّا قَوْلُهُ وَ فِي الْآخِرَةِ فَإِنَّهَا بِشَارَةُ الْمُؤْمِنِ عِنْدَ الْمَوْتِ أَنَّ اللَّهَ قَدْ غَفَرَ لَكَ وَ لِمَنْ يَحْمِلُكَ إِلَى قَبْرِكَ.
Rasool-Allah-saww said: ‘As for His-azwj Words: For them is the glad tiding in the life of the world [10:64], it is the good dream shown to the Momin, so he is given glad tidings with it in his world; and as for His-azwj Words: and in the Hereafter. [10:64], it is a glad tiding of the Momin during the death: ‘Allah-azwj has Forgiven (your sins) for you and for the one who carried you to your grave’’.[192] (From a Non-shia source)
63- وَ عَنِ ابْنِ عَبَّاسٍ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا قَالَ هِيَ الرُّؤْيَا الْحَسَنَةُ يَرَاهَا الْمُسْلِمُ لِنَفْسِهِ أَوْ لِبَعْضِ إِخْوَانِهِ.
And from Ibn Abbas –
‘For them is the glad tiding in the life of the world [10:64], he said, ‘It is the good dream the Muslims see, or for one of his brothers’’.[193] (From a Non-shia source + not a Hadeeth)
64- وَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: أَلَا إِنَّهُ لَمْ يَبْقَ مِنْ مُبَشِّرَاتِ النُّبُوَّةِ إِلَّا الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْمُسْلِمُ أَوْ تُرَى لَهُ.
And from Ibn Abbas,
‘From the Prophet-saww having said: ‘Indeed! There does not remain from the glad tidings of the Prophet-hood except the righteous dream the Muslims sees or is shown to him’’.[194] (From a Non-shia source)
65- وَ عَنْ أَبِي الطُّفَيْلِ عَنْهُ ص قَالَ: لَا نُبُوَّةَ بَعْدِي إِلَّا الْمُبَشِّرَاتُ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْمُبَشِّرَاتُ قَالَ الرُّؤْيَا الصَّالِحَةُ.
And from Abu Al-Tufeyl,
‘From him-saww having said: ‘There is no Prophet-hood after me-saww except the glad tidings!’ It was said, ‘O Rasool-Allah-saww! And what are the glad tidings?’ He-saww said: ‘The righteous dreams’’.[195] (From a Non-shia source)
66- وَ عَنْ أَبِي قَتَادَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص الرُّؤْيَا الصَّالِحَةُ بُشْرَى مِنَ اللَّهِ وَ هِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ.
And from Abu Qatadah who said,
‘Rasool-Allah-saww said: ‘The righteous dream is glad tidings from Allah-azwj, and it is a part from the parts of Prophet-hood’’.[196] (From a Non-shia source)
67- وَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا اقْتَرَبَ الزَّمَانُ لَمْ تَكَدْ رُؤْيَا الْمُؤْمِنِ تَكْذِبُ وَ أَصْدَقُهُمْ رُؤْيَا أَصْدَقُهُمْ حَدِيثاً وَ رُؤْيَا الْمُسْلِمِ جُزْءٌ مِنْ سِتَّةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ
And from Abu Hureyra (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘When the (end of) times draws near, the dream of a Momin would almost not be false, and their most truthful of dreams would be their most truthful of narration, and the dream of a Muslim is a part from forty-six parts from the Prophet-hood.
وَ الرُّؤْيَا ثَلَاثٌ فَالرُّؤْيَا الصَّالِحَةُ بُشْرَى مِنَ اللَّهِ وَ الرُّؤْيَا مِنْ تَحْزِينِ الشَّيْطَانِ وَ الرُّؤْيَا مِمَّا يُحَدِّثُ الرَّجُلُ نَفْسَهُ
And the dreams are three. There is a righteous dream being a glad tiding from Allah-azwj, and there is the dream (nightmare) being from the grief by Satan-la, and there is the dream from what the man discusses with himself.
وَ إِذَا رَأَى أَحَدُكُمْ مَا يَكْرَهُ فَلْيَقُمْ وَ لْيَتْفُلْ وَ لَا يُحَدِّثْ بِهِ النَّاسَ وَ أُحِبُّ الْقَيْدَ فِي النَّوْمِ وَ أَكْرَهُ الْغُلَّ الْقَيْدُ ثَبَاتٌ فِي الدِّينِ فَإِنْ رَأَى أَحَدُكُمْ رُؤْيَا تُعْجِبُهُ فَلْيَقُصَّهَا إِنْ شَاءَ وَ إِنْ رَأَى شَيْئاً يَكْرَهُهُ فَلَا يَقُصَّهُ عَلَى أَحَدٍ وَ لْيَقُمْ يُصَلِّي.
And when one of you sees what he dislikes, then let him stand and spit, and he should not narrate with it to the people; and I-saww love the shackle during the sleep (dream) and I-saww dislike the fetters. The shackle is clothing in the religion. So if one of you sees a dream fascinating him, let him narrate it if he so desires to, and if he sees something he dislikes, he should not narrate to anyone, and let him stand and pray Salat’’.[197] (From a Non-shia source)
68- وَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ أَنَّ النَّبِيَّ ص قَالَ: رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
And from Ubadah Bin Al Samir –
‘The dream of a Momin is a part from forty-six parts of the Prophet-hood’’.[198] (From a Non-shia source)
69- وَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْهُ ص قَالَ: إِذَا رَأَى أَحَدُكُمُ الرُّؤْيَا يُحِبُّهَا فَإِنَّمَا هِيَ مِنَ اللَّهِ فَلْيَحْمَدِ اللَّهَ عَلَيْهَا وَ لْيُحَدِّثْ بِهَا وَ إِذَا رَأَى غَيْرَهُ مِمَّا يَكْرَهُ فَإِنَّمَا هِيَ مِنَ الشَّيْطَانِ فَلْيَسْتَعِذْ بِاللَّهِ مِنْ شَرِّهَا وَ لَا يَذْكُرْهَا لِأَحَدٍ فَإِنَّهَا لَا تَضُرُّهُ.
And from Abu Saeed Al Khudry –
‘From him-saww having said: ‘When one of you sees the dream fascinating him, so rather it is from Allah-azwj, so let him praise Allah-azwj upon it and let him narrate with it; and when he sees something else from what he dislikes, so rather it is from the Satan-la. Let him seek Refuge with Allah-azwj from its evil and not mention it to anyone, so it will not harm him’’.[199] (From a Non-shia source)
70- وَ عَنْ أَبِي سَعِيدٍ أَيْضاً عَنْهُ ص قَالَ: الرُّؤْيَا الصَّالِحَةُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
And from Abu Saeed as well,
‘From him-saww having said: ‘The righteous dream is a part from seventy parts of the Prophet-hood’’.[200] (From a Non-shia source)
71- وَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ عَنْهُ ص فِيقَوْلِهِ تَعَالَى لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا قَالَ هِيَ الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْمُؤْمِنُ لِنَفْسِهِ أَوْ تُرَى لَهُ وَ هُوَ كَلَامٌ يُكَلِّمُ بِهِ رَبُّكَ عَبْدَهُ فِي الْمَنَامِ.
And from Ubadah Bin Al Samir,
‘From him-saww regarding Words of the Exalted: For them is the glad tiding in the life of the world [10:64], he-saww said: ‘It is the righteous dream the Momin sees it for himself, or is shown to him, and it is a Speech your Lord-azwj Speaks with to His-azwj servant during the sleep’’.[201] (From a Non-shia source)
72- وَ عَنْ أَبِي قَتَادَةَ قَالَ: الرُّؤْيَا مِنَ اللَّهِ وَ الْحُلُمُ مِنَ الشَّيْطَانِ فَإِذَا رَأَى أَحَدُكُمْ شَيْئاً يَكْرَهُهُ فَلْيَنْفِثْ عَنْ يَسَارِهِ ثَلَاثَ مَرَّاتٍ ثُمَّ لْيَسْتَعِذْ بِاللَّهِ مِنْ شَرِّهَا فَإِنَّهَا لَا تَضُرُّهُ.
And from Abu Qatadah who said,
‘The dream is from Allah-azwj and the (pipe) dream is from the Satan-la. Whenever one of you sees anything, he dislikes, so let him spit on his left three times, then let him seek Refuge with Allah-azwj from it’s evil, so it will not harm him’’.[202] (From a Non-shia source)
73- وَ عَنْ عَوْفِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الرُّؤْيَا عَلَى ثَلَاثَةٍ مِنْهَا تَخْوِيفٌ مِنَ الشَّيْطَانِ لِيَحْزُنَ بِهِ ابْنَ آدَمَ وَ مِنْهَا الْأَمْرُ يُحَدِّثُ بِهِ نَفْسَهُ فِي الْيَقَظَةِ فَيَرَاهُ فِي الْمَنَامِ وَ مِنْهَا جُزْءٌ مِنْ سِتَّةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
And from Awf Bin Malik who said,
‘Rasool-Allah-saww said: ‘The dream is based upon three. From these is a scare from the Satan-la to grieve the son of Adam-as with it, and from these is the matter he discusses with himself during the wakefulness, so he sees it during the sleep, and from these is a part from forty-six parts of the Prophet-hood’’.[203] (From a Non-shia source)
74- وَ عَنْ سُلَيْمِ بْنِ عَامِرٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: الْعَجَبُ مِنْ رُؤْيَا الرَّجُلِ أَنَّهُ يَبِيتُ فَيَرَى الشَّيْءَ لَمْ يَخْطُرْ لَهُ عَلَى بَالٍ فَيَكُونُ رُؤْيَاهُ كَأَخْذٍ بِالْيَدِ وَ يَرَى الرَّجُلُ الرُّؤْيَا فَلَا يَكُونُ رُؤْيَاهُ شَيْئاً
And from Suleym Bin Aamir,
‘Umar Bin Al-Khattab said, ‘The strangeness from the dream of a man is that he sleeps at night, so he sees something which had not occurred in his mind, so his dream would be like taking by the hand, and the man sees the dream, and his dream does not happen to be anything’.
فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَ فَلَا أُخْبِرُكَ بِذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ يَقُولُ اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ الَّتِي لَمْ تَمُتْ فِي مَنامِها فَيُمْسِكُ الَّتِي قَضى عَلَيْهَا الْمَوْتَ وَ يُرْسِلُ الْأُخْرى إِلى أَجَلٍ مُسَمًّى
Ali-asws Bin Abu Talib-asws said: ‘Shall I-asws inform you with that, O commander of the faithful? Allah-saww Says: Allah Expires the souls when they die, and those who do not die in their sleep. So He Withholds those whom the death is Decreed upon, and He Sends back the others to a specified term [39:42].
فَاللَّهُ يَتَوَفَّى الْأَنْفُسَ كُلَّهَا فَمَا رَأَتْ وَ هِيَ عِنْدَهُ فِي السَّمَاءِ فَهِيَ الرُّؤْيَا الصَّادِقَةُ وَ مَا رَأَتْ إِذَا أُرْسِلَتْ إِلَى أَجْسَادِهَا تَلَقَّتْهَا الشَّيَاطِينُ فِي الْهَوَاءِ فَكَذَبَتْهَا وَ أَخْبَرَتْهَا بِالْأَبَاطِيلِ فَكُذِبَتْ فِيهَا فَعَجِبَ عُمَرُ مِنْ قَوْلِهِ.
Allah-azwj Expires the selves, all of them. So, whatever is seen, and it is with Him-azwj in the sky, it is the true dream, and whatever is seen when it is Sent back to its body, the Satan-la meets it in the air, so he-la belies it and informs it with the falsehood, so you should belie regarding it’. Umar was astounded from his-asws words’’.[204]
75- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الرُّؤْيَا الصَّادِقَةُ وَ الْكَاذِبَةُ مَخْرَجُهُمَا مِنْ مَوْضِعٍ وَاحِدٍ
(The book) – From the number, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazr Bin Suwed, from Dorost Bin Abu Mansour, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The true dream and the false, is their emergence from place (source)?’
قَالَ صَدَقْتَ أَمَّا الْكَاذِبَةُ الْمُخْتَلِفَةُ فَإِنَّ الرَّجُلَ يَرَاهَا فِي أَوَّلِ لَيْلَةٍ فِي سُلْطَانِ الْمَرَدَةِ الْفَسَقَةِ وَ إِنَّمَا هِيَ شَيْءٌ يُخَيَّلُ إِلَى الرَّجُلِ وَ هِيَ كَاذِبَةٌ مُخَالِفَةٌ لَا خَيْرَ فِيهَا
He-asws said: ‘You speak the truth! As for the false, it is various, for the man sees it in the beginning of the night, in the authority of the apostasy, the mischief (Satan-la), and rather it is something imagined to the man, and it is false, opposite, there being no good in it.
وَ أَمَّا الصَّادِقَةُ إِذَا رَآهَا بَعْدَ الثُّلُثَيْنِ مِنَ اللَّيْلِ مَعَ حُلُولِ الْمَلَائِكَةِ وَ ذَلِكَ قَبْلَ السَّحَرِ فَهِيَ صَادِقَةٌ لَا تَخْتَلِفُ إِنْ شَاءَ اللَّهُ إِلَّا أَنْ يَكُونَ جُنُباً أَوْ يَكُونَ عَلَى غَيْرِ طُهْرٍ أَوْ لَمْ يَذْكُرِ اللَّهَ عَزَّ وَ جَلَّ حَقِيقَةَ ذِكْرِهِ فَإِنَّهَا تَخْتَلِفُ وَ تُبْطِئُ عَلَى صَاحِبِهَا.
And as for the true, when he sees it after the two-thirds of the night with the permeation of the Angels, and that is before the pre-dawn, so it is true, it will not be opposed, if Allah-azwj so Desires, except if he happens to be with sexual impurity, or it happens to be without cleanliness, or he did not mention Allah-azwj Mighty and Majestic, reality of His-azwj Mention, so it would be opposed and delayed upon its owner’’.[205]
Detail and Explanation (Abridged)
لما كان أمر الرؤيا و صدقها و كذبها مما اختلفت فيه أقاويل الناس فلا بأس أن نذكر هاهنا بعض أقوال المتكلمين و الحكماء ثم نبين ما ظهر لنا فيه من أخبار أئمة الأنام ع.
When the matter of the dream and its trueness and its falsity are from what there is a differing, it is, there are (various) words of the people so there is no problem in us mentioning over here some of the words of the theologians and the wise ones, then we shall explain what has appeared to us regarding it from the Ahadeeth of the Imams-asws of the people.
وَ قَدْ جَاءَ فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سَبْعَةٍ وَ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
And it has come in the Hadeeth from Rasool-Allah-saww having said: ‘The dream of a Momin is a part from seventy-seven parts from the Prophet-hood’’.
وَ رُوِيَ عَنْهُ ع أَنَّهُ قَالَ: رُؤْيَا الْمُؤْمِنِ تَجْرِي مَجْرَى كَلَامٍ تَكَلَّمَ بِهِ الرَّبُّ عِنْدَهُ.
And it is reported from him-saww having said: ‘The dream of a Momin flows the flow of a Speech the Lord-azwj Speaks with him’’.
فأما وسوسة شياطين الجن فقد ورد السمع بذكرها قال الله تعالى مِنْ شَرِّ الْوَسْواسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
As for the insinuations of Satan-la of the Jinn, it’s mention has arrived to the hearing. Allah‑azwj the Exalted Said: From the evil of doubts insinuated by the wicked one [114:4] Who insinuates into the chests of people [114:5] Being from the Jinn and the people [114:6].
و قال وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ لِيُجادِلُوكُمْ و قال شَياطِينَ الْإِنْسِ وَ الْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً و ورد السمع به فلا طريق إلى دفعه.
And He-azwj Said: and that the satans are suggesting to their friends to contend with you all, [6:121]; and Said: satans of the humans and the Jinn, suggesting flowery words to each other, deceiving; [6:112]; and it has arrived to the hearing, so there is no path to defending it.
رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ أَنَّهُ قَالَ: بَيْنَمَا رَسُولُ اللَّهِ ص يَخْطُبُ إِذْ قَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَأَيْتُ كَأَنَّ رَأْسِي قَدْ قُطِعَ وَ هُوَ يَتَدَحْرَجُ وَ أَنَا أَتْبَعُهُ
It is reported by Jabir Bin Abdullah having said, ‘While Rasool-Allah-saww was addressing, when a man stood up to him-saww. He said, ‘O Rasool-Allah-saww! I saw (in a dream) as if my head had been cut off and it was tumbling down, and I was pursuing it’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص لَا تُحَدِّثْ بِلَعِبِ الشَّيْطَانِ بِكَ ثُمَّ قَالَ إِذَا لَعِبَ الشَّيْطَانُ أَحَدَكُمْ فِي مَنَامِهِ فَلَا يُحَدِّثَنَّ بِهِ أَحَداً.
Rasool-Allah-saww said to him: ‘Do not narrate with the playing of the Satan-la with you!’ Then he-saww said: ‘Whenever the Satan-la plays with one of you in his sleep, so do not narrate with it to anyone’’.
و أما رؤية الإنسان للنبي ص أو لأحد الأئمة ع في المنام فإن ذلك عندي على ثلاثة أقسام قسم أقطع على صحته و قسم أقطع على بطلانه و قسم أجوز فيه الصحة و البطلان فلا أقطع فيه على حال
And as for the dream of the person of the Prophet-saww or one of the Imams-asws in the sleep, so that, in my view, is based upon three categories. A category I can conclude upon it’s correctness, and a category I can conclude upon with its falsehood, and a category I can allow in it the correctness and the falsity, so I cannot conclude in it based upon any state.
فأما الذي أقطع على صحته فهو كل منام رأى فيه النبي ص أو أحد الأئمة ع و هو الفاعل لطاعة أو آمر بها و ناه عن معصية أو مبين لقبحها و قائل لحق أو داع إليه و زاجر عن باطل أو ذام لمن هو عليه
As for that I can conclude with upon it’s correctness, it is every sleep one sees the Prophet‑saww during it or one of the Imams-asws, and he is a doer of the obedience, or instructs with it, and forbids from disobedience, or manifests to its ugliness, and a speaker of truth, or calling to it, or rebuking from a falsity, or condemning the one who is upon it.
و أما الذي أقطع على بطلانه فهو كل ما كان ضد ذلك لعلمنا أن النبي ص و الإمام ع صاحبا حق و صاحب الحق بعيد عن الباطل
And as for that which I can conclude upon it’s falsity, it is all what was opposite of that, due to us knowing that the Prophet-saww and the Imam-asws are companions of truth, and a companion of the truth would be remote from the falsehood.
و أما الذي أجوز فيه الصحة و البطلان فهو المنام الذي يرى فيه النبي و الإمام ع و ليس هو آمرا و لا ناهيا و لا على حال يختص بالديانات مثل أن يراه راكبا أو ماشيا أو جالسا و نحو ذلك
And as for that which I allow the correctness and the falsity in it, so it is the sleep in which one sees the Prophet-saww and the Imam-asws, and he is neither an instructor (of good), nor a forbidder (from evil), nor upon a state specific with the religiousness, like if he sees him-asws riding, or walking, or being seated, or approximate that.
و أما الخبر الذي يُرْوَى عَنِ النَّبِيِّ ص مِنْ قَوْلِهِ مَنْ رَآنِي فَقَدْ رَآنِي فَإِنَّ الشَّيْطَانَ لَا يَتَشَبَّهُ بِي. فإنه إذا كان المراد به المنام يحمل على التخصيص دون أن يكون في كل حال و يكون المراد به القسم الأول من الثلاثة الأقسام لأن الشيطان لا يتشبه بالنبي ص في شيء من الحق و الطاعات
And as for the Hadeeth being reported from the Prophet-saww from his-saww words: ‘One who sees me-saww, so he has seen me-saww, for the Satan-la cannot resemble me-saww’, it is, when the intent with it was the dream, it is carried upon the specifics besides that it could be in every situation, and the intend with it would be the first category from the three categories, because the Satan-la cannot resemble the Prophet-saww in anything from the truth and the obedience.
و أما مَا رُوِيَ عَنْهُ ص مِنْ قَوْلِهِ مَنْ رَآنِي نَائِماً رَآنِي يَقْظَانَ. فإنه يحتمل وجهين أحدهما أن يكون المراد به رؤية المنام و يكون خاصا كالخبر الأول على القسم الذي قدمناه
And as for what is reported from him-saww from his-saww words: ‘One who sees me-saww sleeping, has seen me in wakefulness’, it is carried upon two aspects. One of these is that the intent with it would be seeing of the dream, and it would be specific like the first Hadeeth based upon the category which we have forwarded.
و الثاني أن يكون أراد به رؤية اليقظة دون المنام و يكون قوله نائما حالا للنبي و ليست حالا لمن رآه فكأنه قال من رآني و أنا نائم فكأنما رآني و أنا منتبه و الفائدة في هذا المقال أن يعلمهم بأنه يدرك في الحالتين إدراكا واحدا فيمنعهم ذلك إذا حضروا عنده و هو نائم أن يفيضوا فيما لا يحسن أن يذكروه بحضرته و هو منتبه
And the second is that he intended to see him while awake and not dreaming, and his words should be while asleep to the Prophet, and not to the one who saw him. And the benefit in this article is that he informs them that he is aware of both cases in one sense, so he prevents them from that if they come to him while he is sleeping, from overflowing with what they do not like to remind him of his presence while he is attentive.
وَ قَدْ رُوِيَ عَنْهُ ع أَنَّهُ غَفَا ثُمَّ قَامَ يُصَلِّي مِنْ غَيْرِ تَجْدِيدِ وُضُوءٍ فَسُئِلَ عَنْ ذَلِكَ فَقَالَ إِنِّي لَسْتُ كَأَحَدِكُمْ تَنَامُ عَيْنَايَ وَ لَا يَنَامُ قَلْبِي.
And it has been reported from him-saww having dozed off, then stood up to pray Salat from without renewing wud’u. He-saww was asked about that. He-saww said: ‘I-saww am not like one of you all. My-saww eyes sleep and my-saww heart does not sleep’’.
خاتمة
Conclusion (Ahadeeth used)
وَ رُوِيَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ ذَاتَ لَيْلَةٍ فِيمَا يَرَى النَّائِمُ كَأَنَّا فِي دَارِ عُقْبَةَ بْنِ رَافِعٍ فَأُتِينَا بِرُطَبِ ابْنِ طَابٍ فَأَوَّلْتُ الرِّفْعَةَ لَنَا فِي الدُّنْيَا وَ الْعَافِيَةَ فِي الْآخِرَةِ وَ أَنَّ دِينَنَا قَدْ طَابَ.
And it is narrated from Anas (a well-known fabricator) who said, ‘Rasool-Allah-saww said: ‘One night I-saww saw in what the sleeping one sees, as if I-saww was in the house of Uqba Bin Rafie with dates of Ibn Ta’ab. I-saww interpreted it as being the loftiness for us-asws in the world and the well-being in the Hereafter, and there our-asws religion is good’’.
وَ رَوَى الْبُخَارِيُّ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ص قَالَ: رَأَيْتُ امْرَأَةً سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنَ الْمَدِينَةِ حَتَّى نَزَلَتْ مَهْيَعَةَ فَتَأَوَّلْتُهَا أَنَّ وَبَاءَ الْمَدِينَةِ نُقِلَ إِلَى مَهْيَعَةَ وَ هِيَ الْجُحْفَةُ.
And it is reported by Al-Bukhari, from Ibn Umar that the Prophet-saww said: ‘I-saww saw (in the dream) a black woman of erect hear having gone out from Al-Medina until she descended at Mahyah. I-saww interpreted it that a plague of Al-Medina would be transferred to Mahyah, and it is Al-Juhfa’’.
وَ رُوِيَ أَنَّ رَسُولَ اللَّهِ ص سَأَلَ عَنْ وَرَقَةَ فَقَالَتْ خَدِيجَةُ إِنَّهُ قَدْ صَدَّقَكَ وَ لَكِنْ مَاتَ قَبْلَ أَنْ تَظْهَرَ فَقَالَ رَسُولُ اللَّهِ ص رَأَيْتُهُ فِي الْمَنَامِ وَ عَلَيْهِ ثِيَابٌ بِيضٌ وَ لَوْ كَانَ مِنْ أَهْلِ النَّارِ لَكَانَ عَلَيْهِ لِبَاسٌ غَيْرُ ذَلِكَ.
And it is reported that Rasool-Allah-saww was asked about Waraqa. (Syeda) Khadeeja-as said, ‘He has ratified you-saww, but he died before he revealed’. Rasool-Allah-saww said: ‘I-saww saw him in the dream and upon him were white clothes, and if he was from the people of the Fire, upon him would have been clothing other than that’’.
وَ رُوِيَ عَنْ أُمِّ الْعَلَا الْأَنْصَارِيَّةِ قَالَتْ رَأَيْتُ فِي النَّوْمِ لِعُثْمَانَ بْنِ مَظْعُونٍ رَضِيَ اللَّهُ عَنْهُ بَعْدَ مَوْتِهِ عَيْناً تَجْرِي فَقَصَصْتُهَا عَلَى رَسُولِ اللَّهِ ص فَقَالَ ذَاكَ عِلْمُهُ.
And it is reported from Umm Al ‘A’la the Helper, she said, ‘I saw in the sleep (dream), Usman Bin Mazoun, may Allah-azwj be Pleased with him, after his death, had a flowing spring for him. I narrated it to Rasool-Allah-saww. He-saww said: ‘That is his knowledge’’.
وَ قَدْ وَرَدَ فِي الْخَبَرِ أَنَّ النَّبِيَّ ص أَوَّلَ اللَّبَنَ بِالْعِلْمِ.
And it has been referred in the Hadeeth that the Prophet-saww interpreted milk as the knowledge’’.
وَ رَوَى الْبُخَارِيُّ وَ غَيْرُهُ مِنَ الْمُخَالِفِينَ بِإِسْنَادِهِمْ عَنِ النَّبِيِّ ص قَالَ: رَأَيْتُ فِي الْمَنَامِ أَنِّي أُهَاجِرُ مِنْ مَكَّةَ إِلَى أَرْضٍ لَهَا نَخْلٌ فَذَهَبَ وَهْلِي إِلَى أَنَّهَا الْيَمَامَةُ أَوْ هَجَرُ فَإِذَا هِيَ الْمَدِينَةُ يَثْرِبُ
And it is reported by Al-Bukhari and others from the adversaries, by their chain from the Prophet-saww having said: ‘I-saww saw in the dream that I-saww am emigrating from Makkah to a land having palm trees for it. My-saww thinking reached to that it is Al-Yamamah or Hajar. But behold, it was Al-Medina, Yasrib.
وَ رَأَيْتُ فِي رُؤْيَايَ هَذِهِ أَنِّي هَزَزْتُ سَيْفاً فَانْقَطَعَ صَدْرُهُ فَإِذَا هُوَ مَا أُصِيبُ مِنَ الْمُؤْمِنِينَ يَوْمَ أُحُدٍ ثُمَّ هَزَزْتُهُ أُخْرَى فَعَادَ أَحْسَنَ مَا كَانَ فَإِذَا هُوَ مَا جَاءَ اللَّهُ بِهِ مِنَ الْفَتْحِ وَ اجْتِمَاعِ الْمُؤْمِنِينَ
And I-saww saw in this dream of mine-saww, I-saww was shaking a sword, but it’s middle part broke. There, it was what had afflicting from the Momineen on the day of Ohad. Then I-saww shook it again, and it returned to be as excellent what could be. There, it was what Allah-azwj has Come with, from the victory (over Makkah), unity of the Momineen.
وَ رَأَيْتُ أَيْضاً فِيهَا بَقَراً وَ اللَّهِ خَيْرٌ فَإِذَا هُمُ النَّفَرُ مِنَ الْمُؤْمِنِينَ يَوْمَ أُحُدٍ وَ إِذَا الْخَيْرُ مَا جَاءَ اللَّهُ بِهِ مِنَ الْخَيْرِ بَعْدُ وَ ثَوَابُ الصِّدْقِ الَّذِي أَتَانَا اللَّهُ بَعْدَ يَوْمِ بَدْرٍ.
And I-saww saw cows in it as well, and Allah-azwj (Came with) good. There, they were a number of Momineen on the day of Ohad, and the good is what Allah-azwj with from the goodness afterwards, and Rewards of the sincerity which Allah-azwj had Given us on the Day of Badr’’.
وَ رَوَوْا أَيْضاً عَنْ جَابِرٍ فِي خَبَرِ غَزْوَةِ أُحُدٍ أَنَّ النَّبِيَّ ص قَالَ: رَأَيْتُ كَأَنِّي فِي دِرْعٍ حَصِينَةٍ وَ رَأَيْتُ بَقَراً تُنْحَرُ فَأَوَّلْتُ الدِّرْعَ الْحَصِينَةَ بِالْمَدِينَةِ وَ الْبَقَرَ بَقَرَةً وَ اللَّهِ خَيْرٌ. وَ أَوَّلُوا ذَبْحَ الْبَقَرَةِ بِالْمُسْلِمِينَ الَّذِينَ اسْتُشْهِدُوا يَوْمَ أُحُدٍ.
And they have reported as well from Jabir, in a Hadeeth of the military expedition of Ohad that the Prophet-saww said: ‘I-saww saw (in a dream) as if I-saww was in a fortified armour, and I-saww saw cows being sacrificed. I-saww interpreted the fortified armour as being Al-Medina, and the cows as cows, and Allah-azwj is (with) good, and I-saww interpreted slaughter of the cows as being the Muslims, those who were martyred on the day of Ohad’’.
وَ رُوِيَ عَنْ رَسُولِ اللَّهِ ص قَالَ: رَأَيْتُ غَنَماً كَثِيرَةً سُوداً دَخَلَ فِيهَا غَنَمٌ كَثِيرٌ بِيضٌ قَالُوا فَمَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ قَالَ الْعَجَمُ يُشَارِكُونَكُمْ فِي دِينِكُمْ وَ أَنْسَابِكُمْ وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ كَانَ الْإِيمَانُ مُعَلَّقاً بِالثُّرَيَّا لَنَالَهُ رِجَالٌ مِنَ الْعَجَمِ فَأَسْعَدُهُمْ بِهِ فَارِسُ.
And it is reported from Rasool-Allah-saww having said: ‘I-saww saw a lot of black sheep, and lot of white sheep entered among them’. They said, ‘So what did you-saww interpret it as, O Rasool-Allah-saww?’ He-saww said: ‘The non-Arabs (Persians) will be participating with you all in your religion and your lineages! By the One-azwj in Whose Hand is my-saww ‘self’! If the Eman were to be suspended with the sun, a man from the Persians would attain it!’ The Persians were made happy with it’’.
وَ رَوَى مُسْلِمٌ وَ الْبُخَارِيُّ فِي صَحِيحَيْهِمَا بِإِسْنَادِهِمَا عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص نَحْنُ الْآخِرُونَ السَّابِقُونَ بَيْنَا أَنَا نَائِمٌ إِذْ أُوتِيتُ خَزَائِنَ الْأَرْضِ فَوُضِعَ فِي يَدَيَّ سِوَارَانِ مِنْ ذَهَبٍ فَكَبَّرَا عَلَيَّ وَ أَهَمَّانِي فَأُوحِيَ إِلَيَّ أَنِ انْفُخْهُمَا فَنَفَخْتُهُمَا فَطَارَا فَأَوَّلْتُهُمَا الْكَذَّابَيْنِ الَّذَيْنِ أَنَا بَيْنَهُمَا صَاحِبَ صَنْعَاءَ وَ صَاحِبَ الْيَمَامَةِ.
And it is reported by Muslim and Al-Bukhari in their ‘Saheeh’, by their chains from Abu Hureyra (a well-known fabricator) who said, ‘Rasool-Allah-saww said: ‘We are the latter ones of the preceding ones. While I-saww was sleeping, when (in the dream) I-saww was Given treasures of the earth. Two bracelets of gold were placed in my-saww hands. It was grievous upon me-saww and it worried me-saww. It was Revealed to me-saww that I-saww blow on them. I‑saww blew and they flew. I-saww interpreted them as being two liars, those I-saww was between them – governor of Sana’a and governor of Al-Yamama’’.
وَ فِي رِوَايَةِ التِّرْمِذِيِّ قَالَ: رَأَيْتُ فِي الْمَنَامِ كَأَنَّ فِي يَدَيَّ سِوَارَيْنِ فَأَوَّلْتُهُمَا كَاذِبَيْنِ يَخْرُجَانِ مِنْ بَعْدِي يُقَالُ لِأَحَدِهِمَا مُسَيْلَمَةُ صَاحِبُ الْيَمَامَةِ وَ الْعَبْسِيُّ صَاحِبُ صَنْعَاءَ.
And in a report of Al-Tirmizi who said, ‘I-saww saw in the dream as if there were two bracelets in my-saww hand. I-saww interpreted these as being two liars to be coming out from after me-saww. One of them is called Musaylama, governor of Al-Yamama, and Al-Absy, governor of Sana’a’’.
و كسر الظهر لفوت الأخ. كَمَا قَالَ سَيِّدُ الشُّهَدَاءِ ع حِينَ اسْتُشْهِدَ الْعَبَّاسُ قَدَّسَ اللَّهُ رُوحَهُ الْآنَ انْكَسَرَ ظَهْرِي.
And breaking of the back is (interpreted as) loss of the brother, just as the chief of the Martyrs (Al-Husayn-asws) had said when Al Abbas-asws, may Allah-azwj Sanctify his-asws soul, was martyred: ‘Now, my-asws back is broken’’.
[1] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 1
[2] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 2
[3] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 3
[4] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 4
[5] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 5
[6] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 6
[7] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 7 a
[8] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 7 b
[9] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 8
[10] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 9
[11] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 10
[12] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 11
[13] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 12
[14] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 13
[15] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 14
[16] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 15
[17] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 16
[18] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 17
[19] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 18
[20] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 19
[21] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 20
[22] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 21
[23] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 22
[24] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 23 a
[25] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 23 b
[26] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 24
[27] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 25
[28] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 26
[29] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 27
[30] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 28
[31] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 29
[32] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 30
[33] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 31
[34] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 32
[35] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 33
[36] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 34
[37] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 35
[38] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 36
[39] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 37
[40] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 38
[41] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 39 a
[42] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 39 b
[43] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 40
[44] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 41
[45] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 42
[46] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 43
[47] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 44
[48] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 45
[49] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 46
[50] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 47
[51] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 48
[52] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 49
[53] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 a
[54] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 b
[55] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 c
[56] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 d
[57] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 e
[58] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 f
[59] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 g
[60] Bihar Al-Anwaar – V 58 The book of creation – Ch 42 H 50 h
[61] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 1
[62] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 2
[63] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 3
[64] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 4
[65] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 5
[66] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 6
[67] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 7
[68] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 8
[69] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 9
[70] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 10
[71] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 11
[72] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 12
[73] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 13
[74] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 14
[75] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 15
[76] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 16
[77] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 17
[78] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 18
[79] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 19
[80] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 20
[81] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 21
[82] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 22
[83] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 23
[84] Bihar Al-Anwaar – V 58The book of creation – Ch 42 Appendix H 24
[85] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 1
[86] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 2
[87] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 3
[88] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 4
[89] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 5
[90] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 6
[91] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 7 a
[92] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 7 b
[93] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 8
[94] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 9
[95] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 10
[96] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 11
[97] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 12
[98] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 13 a
[99] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 13 b
[100] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 14
[101] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 15
[102] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 16
[103] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 17
[104] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 18
[105] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 19
[106] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 20
[107] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 21
[108] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 22
[109] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 23
[110] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 24
[111] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 25 a
[112] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 25 b
[113] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 26
[114] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 27
[115] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 28
[116] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 29
[117] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 30 a
[118] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 30 b
[119] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 30 c
[120] Bihar Al-Anwaar – V 58The book of creation – Ch 43 H 30 d
[121] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 1
[122] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 2
[123] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 3
[124] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 4
[125] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 5
[126] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 6
[127] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 7
[128] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 8
[129] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 9 a
[130] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 9 b
[131] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 9 c
[132] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 10
[133] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 11
[134] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 12
[135] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 13
[136] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 14
[137] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 15
[138] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 16
[139] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 17
[140] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 18
[141] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 19
[142] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 20
[143] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 21
[144] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 22
[145] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 23
[146] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 24
[147] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 25
[148] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 26
[149] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 27 a
[150] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 27 b
[151] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 28
[152] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 29
[153] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 30
[154] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 31
[155] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 32
[156] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 33
[157] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 34 a
[158] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 34 b
[159] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 34 c
[160] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 34 d
[161] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 34 e
[162] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 35
[163] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 36
[164] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 37
[165] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 38
[166] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 39
[167] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 40 a
[168] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 40 b
[169] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 41
[170] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 42 a
[171] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 42 b
[172] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 43
[173] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 44
[174] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 45
[175] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 46
[176] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 47
[177] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 48
[178] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 49
[179] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 50
[180] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 51
[181] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 52 a
[182] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 52 b
[183] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 53
[184] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 54
[185] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 55
[186] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 56
[187] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 57
[188] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 58
[189] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 59
[190] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 60
[191] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 61
[192] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 62
[193] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 63
[194] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 64
[195] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 65
[196] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 66
[197] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 67
[198] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 68
[199] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 69
[200] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 70
[201] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 71
[202] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 72
[203] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 73
[204] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 74
[205] Bihar Al-Anwaar – V 57 The book of creation – Ch 44 H 75