Bihar Al-Anwaar Volume 60 Part 1

يُعَلِّمُونَ النَّاسَ السِّحْرَ إلى قوله‏ فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ‏

They were teaching the people, the sorcery – up to His^-azwj Words: So they were learning from them what they could be causing separation with between the man and his wife. And they were not intending (harm for) anyone with it except by the Permission of Allah [2:102].

الأعراف

(Surah) Al A’raaf –

‏ فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَ اسْتَرْهَبُوهُمْ وَ جاؤُ بِسِحْرٍ عَظِيمٍ‏

So when they cast, they bewitched the eyes of the people and frightened them, and they came with a great sorcery [7:116].

يونس‏

(Surah) Yunus^-as –

وَ لا يُفْلِحُ السَّاحِرُونَ‏

And the sorcerers will not succeed [10:77].

و قال تعالى‏ قالَ مُوسى‏ ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ‏

And the Exalted Said: So when they did cast, Musa said to them: ‘What you have come with is the sorcery; surely Allah would be Invalidating it; surely Allah does not Rectify the deeds of the mischief makers [10:81].

يوسف‏

(Surah) Yusuf^-as –

وَ قالَ يا بَنِيَّ لا تَدْخُلُوا مِنْ بابٍ واحِدٍ وَ ادْخُلُوا مِنْ أَبْوابٍ مُتَفَرِّقَةٍ وَ ما أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْ‏ءٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَ عَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ

And he said: ‘O my sons! Do not be entering from one door, and enter by different doors and I cannot avail you of anything from Allah. The Judgment is only for Allah, on Him do I rely, and upon Him should the relying ones be reliant upon’ [12:67].

وَ لَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ ما كانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْ‏ءٍ إِلَّا حاجَةً فِي نَفْسِ يَعْقُوبَ‏ قَضاها وَ إِنَّهُ لَذُو عِلْمٍ لِما عَلَّمْناهُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ‏

And when they entered from where their father had instructed them to, it was not going to avail them of anything from Allah except, it was a need of Yaqoub regarding himself he wanted fulfilled, and he was with knowledge of what We had Taught him, but most of the people do not know [12:68].

طه

(Surah) Ta Ha –

‏ قالَ بَلْ أَلْقُوا فَإِذا حِبالُهُمْ وَ عِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّها تَسْعى

He said: ‘But, (you) cast’. Then their ropes and their staffs – it was imaged to him from their sorcery that these were on account of their sorcery as if they were moving swiftly [20:66].

إلى قوله تعالى‏ إِنَّما صَنَعُوا كَيْدُ ساحِرٍ وَ لا يُفْلِحُ السَّاحِرُ حَيْثُ أَتى‏

Up to words of the Exalted: But rather, they are making an illusion of a magician, and the magician will not succeed wherever he comes from” [20:69].

القلم‏

(Surah) Al Qalam –

وَ إِنْ يَكادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَ يَقُولُونَ إِنَّهُ لَمَجْنُونٌ وَ ما هُوَ إِلَّا ذِكْرٌ لِلْعالَمِينَ‏

And those who commit Kufr would almost smite (strike) you with their eyes when they hear the Zikr, and they were saying, ‘He is insane!’ [68:51] And he is not, except (he is) a Zikr for the worlds [68:52].

الفلق‏

(Surah) Al Falaq –

وَ مِنْ شَرِّ النَّفَّاثاتِ فِي الْعُقَدِ وَ مِنْ شَرِّ حاسِدٍ إِذا حَسَدَ

And from evil of the blowers into the knots [113:4] And from evil of an envier when he envies [113:5].

تفسير

(Forbidden) Tafseer (Opinionated)

قال الطبرسي رحمه الله في قوله تعالى‏ يُعَلِّمُونَ النَّاسَ السِّحْرَ السحر و الكهانة و الحيلة نظائر يقال سحره يسحره سحرا

Al-Tabarsee, may Allah^-azwj have Mercy on him, said regarding Words of the Exalted: They were teaching the people, the sorcery [2:102]. The sorcery, and the fortune-telling, and the trickery are matching. It is said, ‘He is doing sorcery’, ‘He will be doing sorcery’, ‘He has done sorcery’.

و قال صاحب العين السحر عمل يقرب إلى الشياطين و من السحر الأخذة التي تأخذ العين حتى تظن أن الأمر كما ترى و ليس الأمر كما ترى

And he said, ‘The owner of the evil eye is the sorcery, a work which draws near to the Satans^-la; and from the sorcery it seized, what which seizes the eye, until you thing that the matter is just as you see, and the matter isn’t like what you see.

فالسحر عمل خفي لخفاء سببه يصور الشي‏ء بخلاف صورته و يقلبه عن جنسه في الظاهر و لا يقلبه عن جنسه في الحقيقة أ لا ترى إلى قوله تعالى‏ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّها تَسْعى‏

So the sorcery is a hidden work due to the hiddenness of its cause, imaging the thing different to its image, and overturning is from its species in the apparent, and not overturning it from its species in the reality. Can’t you see Words of the Exalted: it was imagined to him from their sorcery that these were on account of their sorcery as if they were moving swiftly [20:66].

و قال في قوله‏ ما يُفَرِّقُونَ بِهِ‏ فيه وجوه أحدها أنهم يوجدون أحدهما على صاحبه و يبغضونه إليه فيؤدي ذلك إلى الفرقة عن قتادة

And he said regarding His^-azwj Words: what they could be causing separation with [2:102], ‘There are aspects in it. They would find one of the two against his companion and make him hateful to him, so that would lead to the separation – from Qatada.

و ثانيها أنهم يغوون أحد الزوجين و يحملونه على الكفر و الشرك بالله تعالى فيكون بذلك قد فارق زوجه الآخر المؤمن المقيم على دينه فيفرق بينهما على اختلاف النحلة و تباين الملة

And it’s second is, they would seduce one of the two spouses and carry him upon the Kufr and the Shirk with Allah^-azwj the Exalted, so due to that, he would separate from the other spouse, the Momin, the one steadfast upon his religion. So they would a separation between the two due to the differences upon the creed and the religion.

و ثالثها أنهم يسعون بين الزوجين بالنميمة و الوشاية حتى يئول أمرهما إلى الفرقة و المباينة إِلَّا بِإِذْنِ اللَّهِ‏ أي بعلم الله فيكون تهديدا أو بتخلية الله‏.

And it’s third is, they were striving between the spouses with the gossiping and the slandering until their matter would lead to the separation and the difference, except by the Permission of Allah [2:102] – i.e.,, by the Knowledge of Allah^-azwj. So it would either be a threat or Abandonment by Allah^-azwj.

و قال البيضاوي المراد بالسحر ما يستعان في تحصيله بالتقرب إلى الشيطان مما لا يستقل به الإنسان و ذلك لا يستتب إلا لمن يناسبه في الشرارة و خبث النفس فإن التناسب شرط في التضام و التعاون و بهذا يميز الساحر عن النبي و الولي

And Al-Bayzawi said, ‘The intent with the sorcery is what is utilised in obtaining the nearness to the Satan^-la from what the human being cannot uprooted from, and that is because it is not normal except for the one who attributes it regarding the evil and the wicked soul, for the attribution is a condition regarding the solidarity and the co-operation, and with this, the sorcerer is distinguished from the Prophet^-as and the Guardian^-asws.

و أما ما يتعجب منه كما يفعله أصحاب الحيل بمعونة الآلات و الأدوية أو يريه صاحب خفة اليد فغير مذموم و تسميته سحرا على التجوز أو لما فيه من الدقة لأنه في الأصل لما خفي سببه.

And as for what is astonished from, like what the tricksters (illusionists) do by assistance of the tools and the instrument, or showing a sleight of hand, it is no condemned, and it is named as ‘magic’ based upon the conceivability or due to the accuracy what is in it regarding the origin, when it’s cause is hidden.

و قال الشيخ قدس سره في التبيان قيل في معنى السحر أربعة أقوال أحدها أنه خدع و مخاريق و تمويهات لا حقيقة لها يخيل إلى المسحور أن لها حقيقة.

And the Sheykh, may his soul be Holy, said in ‘Al-Tibyan’, ‘It is said there are four words regarding the sorcery. One of these is that it is a deception and (something) extraordinary, and camouflaging. There is no reality for it. It is imagined to the enchanted that there is a reality for it.

و الثاني أنه أخذ بالعين على وجه الحيلة

And the second is that it seized the eyes upon the aspect of the trickery.

و الثالث أنه قلب الحيوان من صورة إلى صورة و إنشاء الأجسام على وجه الاختراع فيمكن الساحر أن يقلب الإنسان حمارا و ينشئ أجساما

And the third is that it transforms the animal from an image to an image, and creates the bodies based upon the aspect of invention. So it is possible for the sorcerer that he transforms the human being into a donkey and grows a body.

و الرابع أنه ضرب من خدمة الجن

And the fourth is that it is a type from service to the Jinn.

و أقرب الأقوال الأول لأن كل شي‏ء خرج عن العادة الجارية فإنه سحر لا يجوز أن يتأتى من الساحر و من جوز شيئا من هذا فقد كفر لأنه لا يمكن مع ذلك العلم بصحة المعجزات الدالة على النبوات لأنه أجاز مثله على جهة الحيلة و السحر.

And the closest of the words is the first, because all things outside the flowing norm, so it is sorcery. It is not allowed that it should come from the sorcerer, and the one who allows something from this, so he has committed Kufr because it is not possible along with that, knowing the correctness of the miracles evidencing upon the Prophet-hoods, because the like of it would have been allowed upon the aspect of trickery and the sorcery’.

و قال النيسابوري السحر في اللغة عبارة عن كل ما لطف مأخذه و خفي سببه و منه الساحر العالم و سحره خدعه و السحر الرئة و في الشرع مختص بكل أمر يختفي سببه و يتخيل على غير حقيقته و يجري مجرى التمويه و الخداع

And Al-Neshapuri said, ‘The sorcery, in the language, is about every what it’s taking is subtle, and it’s cause is hidden, and from it is the sorcerer, the know, and his sorcery is his deception. And the sorcery, is the showing, and in the Law, it is specific with every matter it’s cause is hidden, and is imagined based upon non-reality, and flows the flow of camouflage and the deception.

و قد يستعمل مقيدا فيما يمدح و يحمد و هو السحر الحلال‏ قَالَ ص‏ إِنَّ مِنَ الْبَيَانِ لَسِحْراً.

And it may be utilised with restrictions in what is recommended and praised, and it is the Permissible sorcery. He^-saww said: ‘Surely the sorcery is from the statements (speech)’.

ثم السحر على أقسام منها سحر الكلدانيين الذين كانوا في قديم الدهر و هم قوم يعبدون الكواكب و يزعمون أنها هي المدبرة لهذا العالم و منها تصدر الخيرات‏ و الشرور و السعادة و النحوسة و يستحدثون الخوارق بواسطة تمزيج القوى السماوية بالقوى الأرضية و هم الذين بعث الله إبراهيم ع مبطلا لمقالتهم.

Then, the sorcery is based upon divisions. From these is sorcery of the Chaldeans, those who existed in the ancient times, and they were a people worshipping the stars that these are the managers of this words, and from these emanate the goods, and the evils, and the good fortune, and the inauspiciousness, and these are creating the supernatural forces through the combination of the heavenly forces with the earthly forces. And they are those Allah^-azwj had Send Ibrahim^-as to invalidate their words (beliefs).

و منها سحر أصحاب الأوهام و النفوس القوية بدليل أن الجذع الذي يتمكن الإنسان من المشي عليه لو كان موضوعا على الأرض لا يمكنه المشي عليه لو كان كالجسر

And from these is sorcery of those with the delusion and the strong souls, by evidence that the trunk, which it is possible for the human being to walk upon, if it had been placed upon the ground, the walking would not have been possible upon if it had been like the bridge.

و ما ذاك إلا لأن تخيل السقوط متى قوي أوجبه و قد اجتمعت الأطباء على نهي المرعوف عن النظر إلى الأشياء الحمر و المصروع عن النظر إلى الأشياء القوية اللمعان و الدوران

And that is not except because imagining the falling when strong is obliged, and the physicians are unanimous upon forbidding the one with nose-bleed from looking at the red things and the turning away from looking at the hard things and the rotating things.

و ما ذلك إلا لأن النفوس خلقت مطيعة للأوهام و اجتمعت الأمم على أن الدعاء مظنة الإجابة و أن الدعاء باللسان من غير طلب نفساني قليل الأثر و الإصابة بالعين مما اتفق عليه العقلاء.

And that is not except because the souls have been Created obedience to the imaginations, and the community is united upon that the supplication is a premise for the Answer, and that the supplication with the tongue without psychological request is of little effect; and affliction of the evil eyes is from what the intellectuals are concurring upon.

و منها سحر من يستعين بالأرواح الأرضية و هو المسمى بالعزائم و تسخير الجن.

And from these is sorcery of the one seeking assistance with the earthly souls, and it is named as the spells and subduing the Jinn.

و منها التخييلات الآخذة بالعيون و تسمى بالشعبدة.

And from these is the imaginations by seizure of the eyes, and it is named as ‘the black art’.

و منها الأعمال العجيبة التي تظهر من الآلات المركبة على النسب الهندسية أو لضرورة الخلاء و من هذا الباب صندوق الساعات و علم جر الأثقال و هذا لا يعد من السحر عرفا لأن لها أسبابا معلومة يقينية.

And from these are the wondrous works which appear from the instruments installed upon the geometric proportions (engineering), or necessary vacuums; and from this subject is the box of time and knowledge of pulling the weights. And this cannot be counted to be from the sorcery because there are certain known causes for these.

و منها الاستعانة بخواص الأدوية و الأحجار.

And from these is the utilisation of specific medicines and the stones.

و منها تعليق القلب و هو أن يدعي الساحر أنه قد عرف الاسم الأعظم و أن الجن ينقادون له في أكثر الأمور فإذا اتفق أن كان السامع ضعيف العقل قليل التمييز اعتقد أنه حق و تعلق قلبه بذلك و حصل في قلبه نوع من الرعب و حينئذ تضعف القوى الحساسة فيتمكن الساحر من أن يفعل فيه ما شاء.

And from these is hanging of the heart, and it is that the magician claims that he knows the Magnificent Name (of Allah^-azwj), and that the Jinn are submissive to him in many matters. So when, by co-incidence, if the listener was of weak intellect, of little distinguishing, he would believe that it is true, and he would hang his heart with that, and a kind of awe would occur in his heart, and at that time his sensory perceptions would weaken enabling the magician to do whatever he desires to regarding him.

و منها السعي بالنميمة و التضريب من وجوه خفية لطيفة انتهى.

And from these is striving with the gossiping and the slander, from hidden, subtle aspects’ – end.

و هذا فذلكة مما نقلنا عن الرازي في باب عصمة الملائكة.

And this is what we (Majlisi) have transmitted from Al Razi in the chapter on the infallibility of the Angels.

و قال أيضا في قوله سبحانه‏ فَيَتَعَلَّمُونَ‏ أي فيتعلم الناس من الملكين ما يفرقون به بين المرء و زوجه إما لأنه إذا اعتقد أن السحر حق كفر فبانت منه امرأته و إما لأنه يفرق بينهما بالتمويه و الاحتيال كالنفث في العقد و نحو ذلك مما يحدث الله عنده

And he said as well regarding Words of the Glorious: They were teaching [2:102] – i.e., The people learnt from the two Angels by what they could separate between the man and his wife – either when he believes that the sorcery is true, so he has committed Kufr, thus his wife is irrevocably divorced from him, or because he separates between the two by camouflage (deception) and the trickery like the blowing into the knot, and like that, from what Allah^-azwj Brings about with Him^-azwj.

الفرك و النشوز ابتلاء منه لأن السحر له أثر في نفسه بدليل قوله‏ وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ‏ أي بإرادته و قدرته لأنه إن شاء أحدث عند ذلك شيئا من أفعاله و إن شاء لم يحدث

The discord and the disharmony is a Trial from Him^-azwj because the sorcery, there are impacts for it regarding Himself^-azwj by the evidence of His^-azwj Words: And they were not intending (harm for) anyone with it except by the Permission of Allah [2:102] – i.e., by His^‑azwj Will and His^-azwj Power, because if He^-azwj so Desires, He^-azwj can Bring about something from His^-azwj Deeds during that, and He^-azwj so Desires, it does not occur.

و كان الذي يتعلمون منهما لم يكن مقصورا على هذه الصورة و لكن سكون المرء و ركونه إلى زوجه لما كان أشد خصت بالذكر ليدل بذلك على أن سائر الصور بتأثير السحر فيها أولى انتهى.

And that which they were learning from the two did not happen to be limited upon this image, but the silence of the man and his inclining towards his wife when it was difficult, is specialised with the Mention in order to point with that upon that rest of the images are foremost with the effect of the sorcery during it’ – end.

و قد مر من تفسير الإمام ع‏ فَيَتَعَلَّمُونَ‏ يعني طالبي السحر مِنْهُما يعني مما كتبت الشياطين على ملك سليمان من النيرنجات و مما أنزل على الملكين ببابل هاروت و ماروت يتعلمون من هذين الصنفين‏ ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ‏

And it has passed in Tafseer of the Imam (Hassan Al-Askari^-asws): ‘So they were learning – meaning seekers of the sorcery – from them – meaning from what the Satans^-la had writing in the era of Suleyman^-as from the incantations, and from what had been Revealed unto the two Angels at Babel, Harut and Marut. They were learning from these two types – what they could be causing separation with between the man and his wife. [2:102].

هذا من يتعلم للإضرار بالناس يتعلمون التضريب بضروب الحيل و النمائم و الإيهام أنه قد دفن في موضع كذا و عمل كذا ليحبب المرأة إلى الرجل و الرجل إلى المرأة أو يؤدي إلى الفراق بينهما

This is the one who learnt to harm the people, leaning the striking with the tricks, and the gossiping, and the delusions, ‘Such and such has been buried in a place’, and, ‘Do this in order to pull the woman to the man and the man to the woman’, or leading to the separation between the two.

وَ ما هُمْ بِضارِّينَ بِهِ‏ أي ما المتعلمون لذلك بضارين به‏ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ‏ يعني بتخلية الله و علمه فإنه لو شاء لمنعهم بالجبر و القهر.

And they were not harming with it – i.e., what they were learning for that, (not) harming by it – anyone except by the Permission of Allah [2:102] – meaning by the Letting it happen by Allah^-azwj and His^-azwj Knowledge, for if He^-azwj so Desires, He^-azwj can Prevent them by the Force and the Subduance.

و قال الطبرسي رحمه الله في قوله تعالى‏ فَلَمَّا أَلْقَوْا أي فلما ألقي السحرة ما عندهم من السحر احتالوا في تحريك العصي و الحبال بما جعلوا فيها من الزئبق حتى تحركت بحرارة الشمس و غير ذلك من الحيل و أنواع التمويه و التلبيس و خيل إلى الناس أنها تتحرك على ما تتحرك الحية

And Al-Tabarsee, may Allah^-azwj have Mercy on him, said regarding Words of the Exalted: So when they cast, [7:116] – i.e., when the magicians cast whatever from the sorcery was with them, they tricked by moving the stick and the robes with whatever they had made to be in these from the liquid mercury, until these moved by the heat of the sun, and other than that from the trick and types of camouflaging and the trickery, and it was imagined to the people that these were moving based upon the movement of the snake.

و إنما سحروا أعين الناس لأنهم أروهم شيئا لم يعرفوا حقيقته و خفي ذلك عليهم لبعده منهم لأنهم لم يخلوا الناس السحر لا حقيقة له لأنه لو صارت حيات حقيقة لم يقل الله سبحانه‏ سَحَرُوا أَعْيُنَ النَّاسِ‏ بل كان يقول فلما ألقوا صارت حيات انتهى‏.

And rather, they had bewitched the eyes of the people because they were showing them something whose reality they did not know, and that was hidden unto them to it being distant from them, because they did not give away the sorcery to the people. There was no reality for it, because if these (sticks) had become snakes in reality, Allah^-azwj the Glorious would not has Said: they bewitched the eyes of the people [7:116]. But He^-azwj would have Said, ‘When they cast, these became snakes’’ – end.

و قال الرازي احتج القائلون بأن السحر محض التمويه بهذه الآية

And Al-Razi said, ‘The speakers have argued with that the sorcery is pure trickery, due to this Verse’.

قال القاضي لو كان السحر حقا لكانوا قد سحروا قلوبهم لا أعينهم فثبت أن المراد أنهم تخيلوا أحوالا عجيبة مع أن الأمر في الحقيقة ما كان على وفق ما تخيلوه.

And Al-Qazi said, ‘If the sorcery was real, they would have bewitched their hearts, not their eyes. Thus it proves that the intent is they had tricked by making them imagine astonishing situations along with that the matter in the reality was not in accordance with what they had imagined’.

قال الواحدي بل المراد سحروا أعين الناس أي قلبوها عن صحة إدراكها بسبب تلك التمويهات.

Al-Wahidy said, ‘But the intent is, they bewitched eyes of the people, i.e., they diverted these away from the correct perception by the cause of those camouflages.

و قال الطبرسي‏ وَ لا يُفْلِحُ السَّاحِرُونَ‏ أي لا يظفرون بحجة و لا يأتون على ما يدعونه ببينة و إنما هو تمويه على الضعفة.

And Al-Tabarsee said, ‘And the sorcerers will not succeed [10:77] – i.e., they will not be victorious by any argument, nor would they be coming upon with any proof of what they are claiming, and rather it’s camouflage is based upon the weakness.

ما جِئْتُمْ بِهِ السِّحْرُ أي الذي جئتم به من الحبال و العصي السحر لا ما جئت به إن الله سيبطل هذا السحر الذي عظمتموه‏ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ‏ إن الله لا يهيئ عمل من قصد إفساد الدين و لا يمضيه و يبطله حتى يظهر الحق من الباطل‏.

‘What you have come with is the sorcery [10:81] – i.e., that which you have come with, from the ropes and the stick of the sorcery, not what I^-as have come with – surely Allah would be Invalidating it – this sorcery which you are magnifying it – surely Allah does not Rectify the deeds of the mischief makers [10:81]. Surely Allah^-azwj will not Beautify any work of the one who aims to corrupt the religion, nor Let it be accomplished, and He^-azwj will Invalidate it until the truth is manifest from the falsehood.

و قال في قوله‏ لا تَدْخُلُوا مِنْ بابٍ واحِدٍ خاف عليهم العين لأنهم كانوا ذوي جمال و هيئة و كمال و هم إخوة أولاد رجل واحد عن ابن عباس و الحسن و قتادة و الضحاك و السدي و أبو مسلم

And he said regarding His^-azwj Words: Do not be entering from one door, [12:67] – ‘He (Yaqoub^-as) feared upon them of the evil eyes, because they were with beauty and goodly appearance, and perfection, and they were brothers, children of one man^-as’ – from Ibn Abbas, and Al-Hassan, and Qatada, and Al-Zahak, and Al-Sady, and Abu Muslim.

و قيل خاف عليهم حسد الناس إياهم و أن يبلغ الملك قوتهم و بطشهم فيحبسهم أو يقتلهم خوفا على ملكه عن الجبائي و أنكر العين و ذكر أنه لم يثبت بحجة و جوزه كثير من المحققين

And it is said he^-as feared upon them of the people envying them, and that their strength and their prowess would reach the king and he would imprison them or kill them, fearing upon his kingdom’ – from Al-Jabaie. And he denied the evil eyes and mentioned that it is proven by argument, and a lot of researchers have allowed it.

و رووا فيه الخبر عَنِ النَّبِيِّ ص‏ أَنَّ الْعَيْنَ حَقٌّ تَسْتَنْزِلُ الْحَالِقَ.

And the Hadeeth has been reported regarding it, from the Prophet^-saww: ‘The evil eye is true. It can bring down a mountain (high place)’.

وَ وَرَدَ فِي الْخَبَرِ أَنَّهُ ص كَانَ يُعَوِّذُ الْحَسَنَ وَ الْحُسَيْنَ ع بِأَنْ يَقُولَ أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَ هَامَّةٍ وَ مِنْ كُلِّ عَيْنٍ لَامَّةٍ.

And it is reported in the Hadeeth that he^-saww has sought Refuge (with Allah^-azwj) for Al-Hassan^-asws and Al-Husayn^-asws by saying: ‘I^-saww hereby seek Refuge for both of you^-asws with the complete Phrases of Allah^-azwj from every Satan^-la and vermin, and from every evil eye’.

و روي أن إبراهيم‏ ع عوذ ابنيه و أن موسى ع عوذ ابني هارون بهذه العوذة و روي أن بني جعفر بن أبي طالب كانوا غلمانا بيضا فقالت أسماء بنت عميس يا رسول الله إن العين إليهم سريعة أ فأسترقي لهم من العين فقال ص نعم‏

And it is reported that Ibrahim^-as had sought Refuge (with Allah^-azwj) for his^-as son^-as, and that Musa^-as has sought Refuge for the two sons of Haroun^-as with this Refuge (phrases). And it is reported that the sons of Ja’far^-as Bin Abu Talib^-asws were white (very fair) boys, so Asma Bin Umeys said, ‘O Rasool-Allah^-saww! The evil eye would be quick to them, so shall I perform Ruqya (incantations) for them from the evil eye?’ He^-saww said: ‘Yes’.

وَ رُوِيَ‏ أَنَّ جَبْرَئِيلَ ع رَقَى رَسُولَ اللَّهِ ص وَ عَلَّمَهُ الرُّقْيَةَ وَ هِيَ بِسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ عَيْنِ حَاسِدٍ اللَّهُ يَشْفِيكَ.

And it is reported that Jibraeel^-as had performed Ruqya for Rasool-Allah^-saww and had taught him^-saww the Ruqya, and it is: ‘In the Name of Allah^-azwj! I hereby do Ruqya for you from every evil eye of an envier. May Allah^-azwj Heal you!’

وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَوْ كَانَ شَيْ‏ءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ.

And it is reported from the Prophet^-saww having said: ‘If there was anything which could precede the Pre-determination, the evil eye would precede it’.

ثم اختلفوا في وجه تأثير الإصابة بالعين فروي عن عمرو بن بحر الجاحظ أنه قال لا ينكر أن ينفصل من العين الصائبة إلى الشي‏ء المستحسن أجزاء لطيفة تتصل به و تؤثر فيه و يكون هذا المعنى خاصة في بعض الأعين كالخواص في بعض الأشياء و قد اعترض على ذلك بأنه لو كان كذلك لما اختص ذلك ببعض الأشياء دون بعض و لأن الأجزاء تكون جواهر و الجواهر متماثلة و لا يؤثر بعضها في بعض

Then they differed regarding aspects of the impacts of afflictions with the evil eye. It is reported from Amro Bin Bahr Al-Jahiz having said, ‘It cannot be denied that there detaches from the afflicting evil eye to the desirable thing, subtle segments connected with it and there is an effect in it, and this meaning would be specific in some of the evil eyes like the specialities in some of the things, and there is an objection upon that, because if it had been like that, that would not have been specific with some of the things besides the others, and because the parts happen to be essences, and the essences are identical and they have not impact on each other’.

و قال أبو هاشم إنه فعل الله بالعادة لضرب من المصلحة و هو قول القاضي و رأيت في شرح هذا للشريف الأجل الرضي الموسوي قدس الله روحه كلاما أحببت إيراده في هذا الموضع

And Abu Hashim said, ‘It is a Deed of Allah^-azwj with the norm for a type of betterment. And it is a word of Al-Qazi, and I saw this in a commentary of this of the noble, the majestic, Al-Razi Al-Musawi, may Allah^-azwj Sanctify his soul, a speech which I loved to refer to it in this place.

قال إن الله يفعل المصالح بعباده على حسب ما يعلمه من الصلاح لهم في تلك الأفعال التي يفعلها فغير ممتنع أن يكون تغييره نعمة زيد مصلحة لعمرو و إذا كان تعالى يعلم من حال عمرو أنه لو لم يسلب زيدا نعمته أقبل على الدنيا بوجهه و نأى عن الآخرة بعطفه

He said, ‘Allah^-azwj Does the betterment of His^-azwj servant in accordance with what He^-azwj Knows of the betterment for them in those Deeds which He^-azwj Does. So it is not impossible that He^-azwj would Change the bounties of Zayd in betterment for Amro. And when He^-azwj, the Exalted, Knows what the situation of Amro is, if He^-azwj did not Strip Zayd of his bounties, he would turn to the world (worldly affairs) with his face, and turned away from the Hereafter due to His^-azwj Kindness.

و إذا سلب نعمة زيد للعلة التي ذكرناها عوضه‏ عنها و أعطاه بدلا منها عاجلا و آجلا

And when He^-azwj Strips the bounties of Zayd for the reason which we have mentioned, He^‑azwj would Compensate him of it and Give him in replacement of it, currently and in the future.

فيمكن أن يتأول قوله ع العين حق على هذا الوجه على أنه قد روي عنه ع ما يدل على أن الشي‏ء إذا عظم في صدور العباد وضع الله قدره و صغر أمره و إذا كان الأمر على هذا فلا ينكر تغيير حال بعض الأشياء عند نظر بعض الناظرين إليه و استحسانه له و عظمه في صدره

It is possible to take his^-asws words: ‘The evil eye is true’, based upon this aspect. It has been reported from him^-asws what evidence’s upon that the thing, when it is magnified in the chests of the servants, Allah^-azwj would Drop it’s worth and Belittle it’s affair; and when the matter was based upon this, it cannot be denied, the changing of the state of some of the things during the looking of one of the beholders to it, and His^-azwj Favouring to him, and it’s mightiness in his chest.

و فخامته في عينه‏ كَمَا رُوِيَ أَنَّهُ قَالَ: لَمَّا سُبِقَتْ نَاقَتُهُ الْعَضْبَاءُ وَ كَانَتْ إِذَا سُوبِقَ بِهَا لَمْ تُسْبَقْ مَا رَفَعَ الْعِبَادُ مِنْ شَيْ‏ءٍ إِلَّا وَضَعَ اللَّهُ مِنْهُ.

So it’s grandeur in his eyes is like what is reported that he^-asws said: ‘When his^-saww she-camel came first, and whenever it was raced with it was not preceded (overtaken). The servant will not raise of anything except Allah^-azwj would Drop from it’’.

و يجوز أن يكون ما أمر به المستحسن للشي‏ء عند الرؤية من تعويذه بالله و الصلاة على رسول الله ص قائما في المصلحة مقام تغيير حالة الشي‏ء المستحسن فلا تغيير عند ذلك لأن الرائي لذلك قد أظهر الرجوع إلى الله تعالى و الإعاذة به فكأنه غير راكن إلى الدنيا و لا مغتر بها انتهى كلامه رضي الله عنه.

And it is allowed it would be what He^-azwj has Commanded with, the desiring for the thing at the sighting, one should seek Refuge with Allah^-azwj and the Salawaat upon Rasool-Allah^-saww, standing regarding the place of betterment, changing the state of the desired thing. So it would not change during that, because the onlooker to that has manifested the returning to Allah^-azwj the Exalted and seeking the Refuge with Him^-azwj. It is as if he is not inclining to the world nor deceived by it’ – end of his speech, may Allah^-azwj be Pleased with him.

وَ ما أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْ‏ءٍ أي و ما أدفع من قضاء الله من شي‏ء إن كان قد قضا عليكم الإصابة بالعين أو غير ذلك‏

and I cannot avail you of anything from Allah. [12:67] – I.e., and I^-as cannot repel anything from the Decrees of Allah^-azwj if He^-azwj has already Decreed upon you with the evil eye or other than that.

إِنِ الْحُكْمُ إِلَّا لِلَّهِ‏ أي ما الحكم إلا لله‏ عَلَيْهِ تَوَكَّلْتُ‏ فهو القادر على أن يحفظكم من العين أو من الحسد و يردكم علي سالمين. وَ عَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ‏ أي ليفوضوا أمورهم‏ إليه و ليثقوا به‏

The Judgment is only for Allah, – i.e., The Decision is not, except for Allah^-azwj (to Make) – on Him do I rely, – for He^-azwj is the One^-azwj able upon Protecting you all from the evil eye, or from the envy, and Return you all safely to me^-as. and upon Him should the relying ones be reliant upon’ [12:67] -i.e., let delegate them affairs to Him^-azwj and let them trust in Him^-azwj.

وَ لَمَّا دَخَلُوا مصر مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ‏ أي من أبواب متفرقة كما أمرهم أبوهم يعقوب‏ ما كانَ يُغْنِي عَنْهُمْ‏ إلخ أي لم يكن دخولهم مصر كذلك يغني عنهم‏ أي يدفع عنهم شيئا أراد الله إيقاعه من حسد أو إصابة عين

And when they entered – Egypt – from where their father had instructed them to, – i.e., from different (city) gates like what their father^-as Yaqoub^-as had instructed them – it was not going to avail them of anything [12:68] – etc. I.e., their entering Egypt like that (did not) avail them, i.e., (did not) repel anything from them Allah^-azwj had Wanted it’s occurrence, from envy or affliction of an evil eye.

و هو ع كان عالما بأنه لا ينفع حذر من قدر و لكن كان ما قاله لبنيه حاجة في قلبه فقضى يعقوب تلك الحاجة أي أزال به اضطراب قلبه لأن لا يحال على العين مكروه يصيبهم

And he^-as had known that cautiousness does not benefit from a Pre-determination, but it was from what he^-as had said to his^-as sons, was a need in his^-as heart (to say so). So Yaqoub^-as fulfilled that need, i.e., removed the restlessness of his^-as heart, because there are no means against the evil eye, of its abhorrence striking them.

و قيل معناه أن العين لو قدر أن تصيبهم لأصابتهم و هم متفرقون كما تصيبهم مجتمعين.

And it is said, ‘It’s meaning is that the evil eye, if it is Pre-determined to afflict them, it would afflict them while they are separated like what it would afflict them while they are together’.

قال‏ إِلَّا حاجَةً استثناء ليس من الأول بمعنى و لكن حاجة وَ إِنَّهُ لَذُو عِلْمٍ‏ أي لذو يقين و معرفة بالله‏ لِما عَلَّمْناهُ‏ من أجل تعليمنا إياه أو يعلم ما علمناه فيعمل به‏ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ‏ مرتبة يعقوب في العلم‏.

He^-azwj Said: except, it was a need (of Yaqoub regarding himself he wanted fulfilled,) – being an exclusion, not from the first meaning, ‘But there was a need’ – and he was with knowledge – i.e., with certainty and understanding with Allah (w.w.t.) –of what We had Taught him, – for the reason of teaching it to us, or he^-as knew what he^-as was teaching, it would be acted with – but most of the people do not know [12:68] – the rank of Yaqoub^-as regarding the knowledge.

قال البيضاوي لا يعلمون سر القدر و أنه لا يغني عنه الحذر.

Al-Bayzawi said, ‘They are not knowing secrets of the Pre-determination, and the caution does not avail from it’.

و قال الرازي قال جمهور المفسرين إنه خاف من العين عليهم و لنا هاهنا مقامان المقام الأول إثبات أن العين حق و الذي يدل عليه وجهان الأول إطباق المتقدمين من المفسرين على أن المراد من هذه الآية ذلك و الثاني مَا رُوِيَ أَنَّ النَّبِيَّ ص كَانَ يُعَوِّذُ الْحَسَنَ وَ الْحُسَيْنَ ع

And Al-Razi said, ‘The generality of the interpreters say he^-as feared from the evil eye (falling) upon them, and for us over here, there are two standpoints. The first standpoint is, that the evil eye is true, and that which points upon it are two aspects. The first is agreement of the ancient interpreters upon that the intent from this Verse is that. And the second is what is reported that the Prophet^-saww used to seek Refuge for Al-Hassan^-asws and Al-Husayn^-asws’.

ثم ذكر بعض ما مر من الأخبار إلى أن قال‏ وَ الْخَامِسُ‏ دَخَلَ رَسُولُ اللَّهِ ص بَيْتَ أُمِّ سَلَمَةَ وَ عِنْدَهَا صَبِيٌّ يَشْتَكِي فقال‏ [فَقَالَتْ‏] يَا رَسُولَ اللَّهِ أَصَابَتْهُ الْعَيْنُ فَقَالَ ص أَ مَا تَسْتَرْقُونَ لَهُ مِنَ الْعَيْنِ.

Then he mentioned some of what has passed from the Ahadeeth, until he said, ‘And the fifth is, Rasool-Allah^-saww entered the house of Umm Salama^-ra and there was a child with her^-ra. She^-ra said, ‘O Rasool-Allah^-saww! The evil eye has afflicted him!’ He^-saww said: ‘Are you^-ra not performing Ruqya for him from the evil eye?’’

السَّادِسُ قَوْلُهُ ص‏ الْعَيْنُ حَقٌّ وَ لَوْ كَانَ شَيْ‏ءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتِ الْعَيْنُ الْقَدَرَ.

The sixth are his^-saww words: ‘The evil eye is true, and if there was anything which could precede the Pre-determination, the evil eye would precede the Pre-determination’.

السابع قالت عائشة كان يأمر العائن أن يتوضأ ثم يغتسل منه المعين الذي أصيب بالعين.

The seventh, Ayesha said, ‘He^-saww would order the one casting the evil eye that he performs wud’u, then the one target person should wash, the one he had afflicted with the evil eye’.

المقام الثاني في الكشف عن ماهيته فنقول إن الجبائي أنكر هذا المعنى إنكارا بليغا و لم يذكر في إنكاره شبهة فضلا عن حجة

The eighth standpoint is regarding the uncovering from what it is. We say that Al-Jabaie had denied this meaning with a far-reaching denial, and he did not mention in his denial the suspicion as a remnant from an argument.

و أما الذين اعترفوا به و أقروا بوجوده فقد ذكروا فيه وجوها الأول قال الجاحظ تمتد من العين أجزاء فتتصل بالشخص المستحسن فتؤثر و تسري فيه كتأثير اللسع و السم و النار و إن كان مخالفا في وجه التأثير لهذه الأشياء

And as for those who have acknowledge with it and are accepting its existence, they have mentioned (various) aspects regarding it. Al Jahiz said, ‘There are parts extending from the evil and connect with the envied person, so it impacts, and it is quick in him like the effects of the sting, and the poison, and the fire, and even though it may be opposite in its aspects of the effects of these things’.

قال القاضي و هذا ضعيف لأنه لو كان الأمر كما قال لوجب أن يؤثر في الشخص الذي لا يستحسن كتأثيره في المستحسن.

Al Qazi said, ‘And this is weak, because if the matter was like what he said, it would oblige that it would affect in the person whom he had not envied like it’s effect in the envied person’.

و اعلم أن هذا الاعتراض ضعيف و ذلك لأنه إذا استحسن شيئا فقد يحب بقاءه كما إذا استحسن ولد نفسه و بستان نفسه و قد يكره بقاءه كما إذا استحسن الحاسد بحصول شي‏ء حسن لعدوه

And know that this objection is weak, and that is because when you wonder at a thing, so one would love it’s remaining, just as when a child wonders at himself, and an orchard for himself, and he would have disliked it’s remaining just as when the envier wonders at obtaining a thing, is good for his enemy.

فإن كان الأول فإنه يحصل عند ذلك الاستحسان خوف‏ شديد من زواله و الخوف الشديد يوجب انحصار الروح في داخل القلب فحينئذ يسخن القلب و الروح جدا و تحصل في الروح الباصر كيفية قوة مسخنة

If it was the first, during that the wondering would result in severe fear from it’s perishing, and the severe fear obligates the confinement of the soul in the insider of the heart. At that time, the heart and the soul would heat up a lot, it would result in the soul of the beholder, the mode of heated strength.

و إن كان الثاني فإنه يحصل عند ذلك الاستحسان حسد شديد و حزن عظيم بسبب حصول تلك النعمة لعدوه و الحزن أيضا يوجب انحصار الروح في داخل القلب و تحصل فيه سخونة شديدة.

And if it was the second, during that wonderment results in severe envy and mighty grief due to the cause of obtaining that bounty of his enemy, and the grief as well obliges the confinement of the soul in the inside of the heart and results in it the severe heat.

فثبت أن عند الاستحسان القوي يسخن الروح جدا فيسخن شعاع العين بخلاف ما إذا لم يستحسن فإنه لا تحصل هذه السخونة فظهر الفرق بين الصورتين و لهذا السبب أمر الرسول ص العائن بالوضوء و من أصابته العين بالاغتسال.

It proves that during the strong wonderment, the soul heats up a lot, so the rays of the eye warm up opposite to what when he had not wondered, and this heat would not have resulted. It is apparent that there is a difference between the two outlines, and for this reason the Rasool^-saww instructed the one who casting the evil eye to perform wud’u, and the one whom the evil eye had afflicted, with washing’.

أقول على ما ذكره إذا عاين شيئا عند استحسان شي‏ء آخر و حصول تلك الحالة فيه أو عند حصول غضب شديد على رجل آخر أو حصول هم شديد من مصيبة أو خوف عظيم من عدو أن يؤثر نظره إليه و إلى كل شي‏ء يعاينه و معلوم أنه ليس كذلك.

I (Majlisi) am saying, ‘Based upon what he has mentioned, when something is witnessed during the wonderment of another thing, and that state would result, or during the resulting of the severe anger upon another man, or resulting in severe worries from a calamity, or mighty fear from an enemy, or impact of his looking at him, and to all things one witnesses; and the knows it that it isn’t like that.

ثم قال الرازي الثاني قال أبو هاشم و أبو القاسم البلخي لا يمتنع أن يكون العين حقا و يكون معناه أن صاحب العين إذا شاهد الشي‏ء و أعجب به استحسانا كانت المصلحة له في تكليفه أن يغير الله تعالى ذلك الشخص أو ذلك الشي‏ء حتى لا يبقى قلب ذلك المكلف متعلقا به

Then Al Razi said, ‘The second, Abu Hashim and Abu Al-Qasim Al-Balkhy said, ‘It is not impossible that the evil eye would be true, and it’s meaning would be that the one with the evil eye, when he witnesses the thing and is fascinated by it in wonderment, the betterment for him would be in its encumberment that Allah^-azwj the Exalted would Change that person, or that thing until the heart of that encumbered person does not remain attached with it.

فهذا التغيير غير ممتنع ثم لا يبعد أيضا أنه لو ذكر ربه عند تلك الحالة و بعد عن الإعجاب و سأل ربه فعنده تتغير المصلحة و الله سبحانه يبقيه و لا يفنيه و لما كانت هذه العادة مطردة لا جرم قيل العين حق.

So this change is not impossible, then it is not far-fetched as well that if he had remembered his Lord^-azwj during that state, and afterwards from the fascination, and had asked his Lord^‑azwj, the betterment could have changed during it, and Allah^-azwj the Glorious would have Caused it to remain and it would not perish; and when this norm happens to be constant, there is no crime in saying that the evil eye is true.

الوجه الثالث هو قول الحكماء قالوا هذا الكلام مبني على مقدمة و هي أنه ليس من شرط المؤثر أن يكون تأثيره بحسب هذه الكيفيات المحسوسة أعني الحرارة و البرودة و الرطوبة و اليبوسة بل قد يكون التأثير نفسانيا محضا و لا تكون القوى الجسمانية لها تعلق به

The third aspect, it is the word of the wise ones. They said that this speech is built upon an introduction, and it is that it isn’t from the condition of the afflicted that its impact be in accordance with these sensory states, meaning the heat, and the cold, and the wetness and the dryness, but the purely psychological impact would have happened and the strong physical would not have happened for it, related with it.

و الذي يدل عليه أن اللوح الذي يكون قليل العرض إذا كان موضوعا على الأرض قدر الإنسان على المشي عليه و لو كان موضوعا فيما بين جدارين عاليين لعجز الإنسان عن المشي عليه و ما ذاك إلا لأن خوفه من‏ السقوط منه يوجب سقوطه منه فعلمنا أن التأثيرات النفسانية موجودة.

And what is evidenced by it is that the tablet that is of little width if it is placed on the ground, the person would be able to walk on it, and if it was placed between two high walls, the person would not be able to walk on it, and that is only because his fear of falling from it necessitates his falling from it, so we know that the psychological effects are present.

و أيضا إن الإنسان إذا تصور كون فلان مؤذيا له حصل في قلبه غضب و سخن مزاجه فمبدأ تلك السخونة ليس إلا ذاك التصور النفساني و لأن مبدأ الحركات البدنية ليس إلا التصورات النفسانية و لما ثبت أن تصور النفس يوجب تغير بدنه الخاص لم يبعد أيضا أن يكون بعض النفوس تتعدى تأثيراتها إلى سائر الأبدان

Also, if a person imagines that so and so is harmful to him, anger will occur in his heart and his mood will heat up, so the principle of that heat is nothing but that psychological perception, and because the principle of bodily movements is nothing but psychological perceptions, and when it is proven that the perception of the soul necessitates a change in his own body, it is also not unlikely that some souls would extend their influence to all the bodies.

فثبت أنه لا يمتنع في العقل كون النفس مؤثرة في سائر الأبدان و أيضا جواهر النفوس مختلفة بالماهية فلا يمتنع أن تكون بعض النفوس بحيث يؤثر في تغيير بدن حيوان آخر بشرط أن تراه و تتعجب منه

It is proven that it is no impossible in the intellect the soul being having an impact in rest of the bodies, and as well the essences of the soul are different with the qualitative states. So it is not impossible that some of the souls, whereby it would affect in the changes of another animal with a condition that you look at it and are fascinated from it.

فثبت أن هذا المعنى أمر محتمل و التجارب من الزمن الأقدم ساعدت عليه و النصوص النبوية نطقت به فعند هذا لا يبقى في وقوعه شك و إذا ثبت هذا ثبت أن الذي أطبق عليه المتقدمون من المفسرين في تفسير هذه الآية بإصابة العين كلام حق لا يمكن رده‏.

It has been proven that this meaning is a probable matter, and the experiences from the ancient times have supported upon it, and the test of the Prophet-hood are speaking with it. During this, there is no doubt in its occurrence. And when this is proven, it proves that which the ancient interpreters have agreed upon in the interpretation of this Verse with the affliction of the evil eye is a true word, it is not possible to repel it.

قوله تعالى‏ يُخَيَّلُ‏ قال الطبرسي الضمير راجع إلى موسى ع و قيل إلى فرعون أي يرى الحبال و العصي‏ مِنْ سِحْرِهِمْ أَنَّها تَسْعى‏ و تعدو مثل سير الحيات

Words of the Exalted: it was imagined [20:66]. Al-Tabarsee said, ‘The pronoun is referring to Musa^-as. And it was said to Pharaoh^-la, i.e., shown the ropes and the sticks – to him from their sorcery as if they were moving swiftly [20:66] and slithering like the moving of the snakes.

و إنما قال‏ يُخَيَّلُ إِلَيْهِ‏ لأنها لم تكن تسعى حقيقة و إنما تحركت لأنهم جعلوا داخلها الزئبق فلما حميت الشمس طلب الزئبق الصعود فحركت الشمس ذلك فظن أنها تسعى‏.

And rather He^-azwj Said: it was imagined to him [20:66], because these did not happen to move in reality, and rather these moved because they had made the mercury to be in their insides. When the sun warmed, the mercury sought the ascent, so the sun (heat) moved that. He^-la thought that these moved.

إِنَّما صَنَعُوا أي إن الذي صنعوه أو إن صنيعهم‏ كَيْدُ ساحِرٍ أي مكره و حيلته‏ وَ لا يُفْلِحُ السَّاحِرُ أي لا يظفر ببغيته إذ لا حقيقة للسحر حَيْثُ أَتى‏ أي حيث كان من الأرض و قيل لا يفوز الساحر حيث أتى بسحره لأن الحق يبطله‏.

But rather, they are making – i.e., those who did it, or their making – an illusion of a magician, – i.e., his plot and his trick – and the magician will not succeed -i.e., not wind with his deception where there is no reality for the magic – wherever he comes from” [20:69] – i.e., wherever he would be in the earth. And it is said the magician will not succeed wherever his sorcery come, because the truth would invalidate it.

و قال قدس سره في قوله تعالى‏ وَ إِنْ يَكادُ الَّذِينَ كَفَرُوا إن هي المخففة من الثقيلة لَيُزْلِقُونَكَ‏ أي‏ يقتلونك و يهلكونك عن ابن عباس و كان يقرؤها كذلك

And he, may his soul be Holy, said regarding Words of the Exalted: And those who commit Kufr would almost – it is lightened from the heaviness – smite (strike) you [68:51] – i.e., kill you^-saww and destroy you^-saww – from Ibn Abbas, and he used to recite it like that.

و قيل ليصرعونك عن الكلبي و قيل يصيبونك بأعينهم عن السدي و الكل يرجع في المعنى إلى الإصابة بالعين و المفسرون كلهم على أنه المراد في الآية و أنكر الجبائي ذلك و قال إن إصابة العين لا تصح.

And it is said, ‘knock you^-saww down’ – from Al Kalby. And it is said, ‘Afflict you^-saww with their eyes’ – from Al-Sadi. And all return in the meaning to affliction with the evil eye, and the interpreters, all of them are upon that it is the intent in the Verse, and Al-Jabaie denied that and he said, ‘Affliction of the evil eye is no correct’’.

و قال الرماني و هذا الذي ذكره غير صحيح لأنه غير ممتنع أن يكون الله تعالى أجرى العادة بصحة ذلك لضرب من المصلحة و عليه إجماع المفسرين و جوزه العقلاء

And Al-Ramany said, ‘And this which he has mentioned is not correct, because it is not impossible that Allah^-azwj the Exalted would be Flowing the norm with the betterment of that for a type from the betterments’, and upon it is the consensus of the interpreters, and the intellectuals have allowed it.

فلا مانع منه و قيل إن الرجل منهم كان إذا أراد أن يصيب صاحبه بالعين تجوع ثلاثة أيام ثم كان يصفه فيصرعه بذلك و ذلك بأن يقول الذي‏ أراد أن يصيبه بالعين لا أرى كاليوم إبلا أو شاة أو ما أراد أي كإبل أراها اليوم

So there is no preventer from it. And it is said that the man from them, when he wanted to afflict his companion with the evil eye, would stay hungry for three days, then he would describe him and knock him down with that, and that is because the one who wanted to afflict him with the evil eye said, ‘I have not seen like today’, a camel or sheep, or whatever he wanted, i.e., ‘Like a camel I have seen today’.

فقالوا للنبي ص كما كانوا يقولون‏ لما أرادوا أن يصيبوه بالعين عن الفراء و الزجاج و قيل معناه أنهم ينظرون إليك عند تلاوة القرآن و الدعاء إلى التوحيد نظر عداوة و بغض و إنكار لما يسمعونه و تعجب منه فيكادون يصرعونك بحدة نظرهم و يزيلونك عن موضعك.

They said to the Prophet^-saww, like what they were saying when they had intended, ‘Afflict him^-saww with the evil eye, from the fur and the glass’. And it is said, it’s meaning is: ‘They are looking at you^-saww during recitation of the Quran and the supplication to the One^-azwj, a look of enmity and hatred, and denial to what they were hearing and were wondering from him^‑saww. So they are almost knocking you^-saww down with the sharpness of their looks and moving you^-saww away from your^-saww place’.

و هذا مستعمل في الكلام يقولون نظر إلى فلان نظرا يكاد يصرعني و نظرا يكاد يأكلني فيه و تأويله كله أنه نظر إلي نظرا لو أمكنه معه أكلي أو أن يصرعني لفعل عن الزجاج.

And this usage in the speech they are saying, ‘Looking at so and so almost knocked me down’, and looks have almost devoured me during it’, and it’s interpretation of all of it is, ‘He looked at me with a look, if it was possible, he would have devoured me with it’, or ‘he would have knocked me down for a deed from the glass’.

لَمَّا سَمِعُوا الذِّكْرَ يعني القرآن‏ وَ يَقُولُونَ‏ مع ذلك‏ إِنَّهُ لَمَجْنُونٌ وَ ما هُوَ أي القرآن‏ إِلَّا ذِكْرٌ أي شرف‏ لِلْعالَمِينَ‏ إلى أن تقوم الساعة أو مذكر لهم

when they hear the Zikr, – meaning the Quran – and they were saying, – along with that – ‘He is insane!’ [68:51] And he is not, – i.e., the Quran – except (he is) a Zikr– i.e., a nobility – for the worlds [68:52] – up to establishment of the Hour, or a reminder for them.

قال‏ الحسن دواء إصابة العين أن يقرأ الإنسان هذه الآية انتهى‏.

Al-Hassan said, ‘A cure for affliction of the evil eye is the person should recite this Verse’ – end.

و قال رحمه الله في نزول سورة الفلق قيل إن لبيد بن أعصم اليهودي سحر رسول الله ص ثم دس ذلك في بئر لبني زريق فمرض رسول الله ص فبينما هو نائم إذ أتاه ملكان فقعد أحدهما عند رأسه و الآخر عند رجليه فأخبراه بذلك و أنه في بئر ذروان في جف طلعة تحت راعوفة و الجف قشر الطلع و الراعوفة حجر في أسفل البئر يقف عليه المائح‏

And he, may Allah^-azwj have Mercy on him, said regarding Revelation of Surah Al Falaq, ‘It is said that Labeed Bin A’asam the Jew had bewitched Rasool-Allah^-saww. Then he cast that in a well of the clan of Zareyq. So Rasool-Allah^-saww fell ill. While he^-saww was sleeping, when two Angels came. One of them said by his^-saww head and the other by his^-saww legs, and informed him^-saww of that, and that it was in a well of Zarwa in the interior of a packet beneath a stone, and the dried pollen peels and the packet are in the bottom of the well, with a scoop of salty water upon it.

فانتبه رسول الله ص و بعث عليا ع و الزبير و عمارا فنزحوا ماء تلك البئر ثم رفعوا الصخرة و أخرجوا الجف فإذا فيه مشاطة رأس و أسنان من مشطه و إذا فيه معقد فيه إحدى عشرة عقدة مغروزة بالإبر

Rasool-Allah^-saww woke up suddenly and sent Ali^-asws and Al-Zubeyr and Ammar^-ra. They drained the water of that well, then they raised the stone and extracted the packet, and in it were a hair comb, and teeth from his^-saww comb, and there were eleven knots in it, with needles sticking in it.

فنزلت هاتان السورتان فجعل كلما يقرأ آية انحلت عقدة و وجد رسول الله خفة فقام فكأنما أنشط من عقال.

So these two Chapters (Surah Al Falaq and Surah Al Naas) were Revealed. Every time he^-saww went on to recite a Verse, a knot was untied, and Rasool-Allah^-saww felt light. He^-saww stood up as if he^-saww had been activated from the inactivity.

وَ جَعَلَ جَبْرَئِيلُ‏ع يَقُولُ بِسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ شَيْ‏ءٍ يُؤْذِيكَ مِنْ حَاسِدٍ وَ عَيْنٍ وَ اللَّهُ يَشْفِيكَ و رووا ذلك عن عائشة و ابن عباس

And Jibraeel^-as went on to say: ‘In the Name of Allah^-azwj! I^-as hereby perform Ruqya from everything harming you^-as, from an envier and evil eyes, and Allah^-azwj will Heal you^-saww’. And that is reported from Ayesha, and Ibn Abbas.

و هذا لا يجوز لأن من وصف بأنه مسحور فكأنه قد خبل عقله و قد أبى الله سبحانه ذلك في قوله‏ وَ قالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ فَضَلُّوا

And this is not allowed because from the description that he^-saww was bewitched. It is as if his^-saww intellect had been stupefied, and Allah^-azwj the Glorious has Refused that in His^-azwj Words: And the unjust ones say, ‘You are only following a man bewitched!’ [25:8] Look how they are striking the examples for you. They have strayed, therefore they are unable to find a way [25:9].

و لكن يمكن أن يكون اليهودي أو بناته على ما روي اجتهدوا في ذلك فلم يقدروا عليه و أطلع الله نبيه ص على ما فعلوه من التمويه حتى استخرج و كان ذلك دلالة على صدقه ص

But it is possible that it would have been the Jew or his daughters, based upon what is reported. They had struggled in doing that by they were not able upon it, and Allah^-azwj Notified His^-azwj Prophet^-saww upon what they had done from the camouflage until it was extracted, and that is evidence upon his^-saww truthfulness.

و كيف يجوز أن يكون المرض من فعلهم و لو قدروا على ذلك لقتلوه و قتلوا كثيرا من المؤمنين مع شدة عداوتهم لهم.

And how can it be allowed that he^-saww would be sick from their deeds? And if they had been able upon that, they could have killed him and killed a lot of the Momineen due to the intensity of their enmity towards them?

و قال في سبحانه‏ وَ مِنْ شَرِّ النَّفَّاثاتِ فِي الْعُقَدِ معناه و من شر النساء الساحرات اللاتي ينفثن في العقد و إنما أمر بالتعوذ من شر السحرة لإيهامهم أنهم يمرضون و يصحون و يفعلون أشياء من النفع و الضرر و الخير و الشر و عامة الناس يصدقونهم

And he said regarding (Words of) the Glorious: And from evil of the blowers into the knots [113:4], ‘It’s meaning is, and from evil of the female sorceresses, those who are blowing into the knots. And rather he^-saww was Commanded with seeking the Refuge from the evil of the sorceresses due to their deception that they were making people sick and healthy, and they were doing things from the benefits and the harms, and the good and the evil, and generality of the people were ratifying them.

فيعظم بذلك الضرر في الدين و لأنهم يموهون‏ أنهم يخدمون الجن و يعلمون الغيب و ذلك فساد في الدين ظاهر فلأجل هذا الضرر أمر بالتعوذ من شرهم.

So the harm in the Religion was magnified by that, and because they were imagining that they were serving the Jinn and were knowing the hidden matters, and that is a mischief in the Religion apparently. So, for the reason of this harm, he^-saww was Commanded with seeking the Refuge from their evil’.

و قال أبو مسلم النفاثات النساء اللاتي يملن آراء الرجال و يصرفنهم عن مرادهم و يردونهم إلى آرائهن لأن العزم و الرأي يعبر عنهما بالعقد فعبر عن حلهما بالنفث فإن العادة جرت أن من حل عقدا نفث فيه.

And Abu Muslim said, ‘The blowing (upon the knots) by the women, those who were dictating the views of the men and turning them away from their purposes and returning them to their opinions, because the determination and the view are expressed by the knots, so it is an expression of their releasing with the blowing. The habit flowed that the one who unties a knot, should blow in it.

وَ مِنْ شَرِّ حاسِدٍ إِذا حَسَدَ فإنه يحمله الحسد على إيقاع الشر بالمحسود فأمر بالتعوذ من شره

And from evil of an envier when he envies [113:5] – the envy carried him upon causing the evil with the envied one. So he^-saww was Commanded with seeking the Refuge from it’s evil.

و قيل إنه أراد من شر نفس الحاسد و من شر عينه فإنه ربما أصاب بهما فعان و ضر و قد جاء في الحديث أن العين حق و قد مضى الكلام فيه.

And it is said, He^-azwj Intended, from evil of the soul of the envier, and from evil of his eyes, for sometimes one is afflicted by them both so one would be damaged and harmed. And it has come in the Hadeeth that the evil eye is true, and the speech has already passed regarding it.

وَ رُوِيَ‏ أَنَّ الْعَضْبَاءَ نَاقَةَ النَّبِيِّ ص لَمْ تَكُنْ تُسْبَقُ فَجَاءَ أَعْرَابِيٌّ عَلَى قَعُودٍ لَهُ فَسَابَقَ بِهَا فَسَبَقَهَا فَشَقَّ ذَلِكَ عَلَى الصَّحَابَةِ فَقَالَ النَّبِيُّ ص حَقٌّ عَلَى اللَّهِ أَنْ لَا يَرْفَعَ شَيْئاً مِنَ الدُّنْيَا إِلَّا وَضَعَهُ.

And it is reported that Al-Azba’a, camel of the Prophet^-saww, was not being overtaken (in any race). A Bedouin came upon a young camel of his. He raced with it and overtook him^-saww. That was grievous upon the companions. The Prophet^-saww said: ‘There is a right upon Allah^‑azwj that He^-azwj does not Raise anything from the world except He^-azwj Drops it’’.

وَ رَوَى أَنَسٌ أَنَّ النَّبِيَّ ص قَالَ: مَنْ رَأَى شَيْئاً يُعْجِبُهُ فَقَالَ اللَّهُ الصَّمَدُ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ لَمْ يَضُرَّ شَيْئاً.

And Anas (well-known fabricator) reported that the Prophet^-saww said: ‘One who sees a thing fascinating him, so he says, ‘Allah^-azwj is ‘Al-Samad’, whatever Allah^-azwj so Desires. There is no strength except with Allah^-azwj’, nothing would harm him’’.

وَ رَوَى أَنَسٌ أَنَّ النَّبِيَّ ص‏ كَانَ كَثِيراً مَا يُعَوِّذُ الْحَسَنَ وَ الْحُسَيْنَ ع بِهَاتَيْنِ السُّورَتَيْنِ. انتهى‏.

And it is reported by Anas (well-known fabricator), ‘The Prophet^-saww used to frequently seek Refuge for Al-Hassan^-asws and Al-Husayn^-asws with these two Chapters (Surah Al Falaq and Surah Al Naas)’’ – end.

و قال الرازي اختلفوا في أنه هل يجوز الاستعاذة بالرقى و العوذة أم لا منهم من قال إنه يجوز ثم ذكر احتجاجهم بالروايات المتقدمة و غيرها

And Al-Razi said, ‘They are differing regarding, is it allowed to be seeking the Refuge with the Ruqya and the amulet or not. From them is one who said it is allowed’. Then he mentioned their arguments with the afore-mentioned reports and others.

و من الناس من منع من الرقى‏ لِمَا رُوِيَ عَنْ جَابِرٍ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ الرُّقَى وَ قَالَ ع‏ إِنَّ لِلَّهِ عِبَاداً لَا يَكْتَوُونَ وَ لَا يَسْتَرْقُونَ‏ وَ عَلى‏ رَبِّهِمْ يَتَوَكَّلُونَ‏.

And from the people there is one who prevents from performing the Ruqya due to what is reported from Jabir who said, ‘Rasool-Allah^-saww had forbidden from the Ruqya and he^-saww said: ‘There are servants for Allah^-azwj who are neither cauterizing nor getting Ruqya done, and they are relying upon their Lord^-azwj’.

وَ قَالَ ع‏ لَمْ يَتَوَكَّلْ عَلَى اللَّهِ مَنِ اكْتَوَى وَ اسْتَرْقَى.

And he^-asws said: ‘He is not relying upon Allah^-azwj, the one who cauterizes and gets Ruqya done’’.

و اختلفوا في التعليق أيضا فمنهم من منع لبعض الأخبار و منهم من جوز.

And they are differing regarding the suspension (abeyance) as well. From them is one who denies some of the Ahadeeth and from them is one who allows.

سُئِلَ الْبَاقِرُ ع عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الصِّبْيَانِ فَرَخَّصَ فِيهِ

Al-Baqir^-asws was asked about the amulet hanging upon the children, so he^-asws allowed regarding it.

وَ اختلفوا في النفث أيضا فمنهم من أنكر عن عكرمة لا ينبغي للراقي أن ينفث و لا يمسح و لا يعقد إلى آخر ما قال‏.

And they are differing regarding the blowing (on the knots) as well. From them is one who denies. From Ikrimah (Bin Abu Jahl^-la), ‘It is not befitting for the Ruqya performer than he blows (into knots), nor wipes, nor ties knots’ – up to the end of what he said’’.

1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي هِجْرَةِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ أَصْحَابِهِ إِلَى الْحَبَشَةِ وَ بَعَثَتْ‏ قُرَيْشٌ عَمْرَو بْنَ الْعَاصِ وَ عُمَارَةَ بْنَ الْوَلِيدِ إِلَى النَّجَاشِيِّ لِيَرُدَّهُمْ وَ سَاقَ الْخَبَرَ الطَّوِيلَ إِلَى أَنْ قَالَ وَ كَانَتْ عَلَى رَأْسِ النَّجَاشِيِّ وَصِيفَةٌ لَهُ تَذُبُّ عَنْهُ فَنَظَرَتْ إِلَى عُمَارَةَ وَ كَانَ فَتًى جَمِيلًا فَأَحَبَّتْهُ

Tafseer Ali Bin Ibrahim –

Regarding the emigration of Ja’far^-as Bin Abu Talib^-as and his^-as companions to Ethiopia and Quraysh sending Amro Bin Al-Aas and Umarah Bin Al-Waleed to Al-Najashy in order to return them’ – and he continued the lengthy report up to he said, ‘And by head of Al-Najashy there was a female maid of his, impeding from him. She looked at Umarah, and he was a handsome youth, and she liked him.

فَلَمَّا رَجَعَ عَمْرُو بْنُ الْعَاصِ إِلَى مَنْزِلِهِ قَالَ لِعُمَارَةَ لَوْ رَاسَلْتَ جَارِيَةَ الْمَلِكِ فَرَاسَلَهَا فَأَجَابَتْهُ فَقَالَ عَمْرٌو قُلْ لَهَا تَبْعَثُ إِلَيْكَ مِنْ طِيبِ الْمَلِكِ شَيْئاً فَقَالَ لَهَا فَبَعَثَتْ إِلَيْهِ فَأَخَذَ عَمْرٌو مِنْ ذَلِكَ الطِّيبِ وَ أَدْخَلَهُ عَلَى النَّجَاشِيِّ وَ أَخْبَرَهُ بِمَا جَرَى بَيْنَ عُمَارَةَ وَ بَيْنَ الْوَصِيفَةِ ثُمَّ وَضَعَ الطِّيبَ بَيْنَ يَدَيْهِ

When Amro Bin Al-Aas returned to his house, he said to Umarah, ‘If you could correspond with the maid of the king’. He sent her a message. She answered him. Amro say, ‘Tell her to send to you something from the perfume of the king’. He said to her. She sent it to him. Amro took from that perfume and entered to see Al-Najashy and informed him with what had flowed between Umarah and the maid. Then he placed the perfume in front of him.

فَغَضِبَ النَّجَاشِيُّ وَ هَمَّ بِقَتْلِ عُمَارَةَ ثُمَّ قَالَ لَا يَجُوزُ قَتْلُهُ فَإِنَّهُمْ دَخَلُوا بِلَادِي بِأَمَانٍ فَدَعَا السَّحَرَةَ فَقَالَ لَهُمْ اعْمَلُوا بِهِ شَيْئاً أَشَدَّ عَلَيْهِ مِنَ الْقَتْلِ

Al-Najashy was angered and thought of killing Umarah. Then he said, ‘It is no allowed to kill him, for they have entered my city in peace’. So he called the sorceresses and said to them, ‘Work something with him severer than the killing!’

فَأَخَذُوهُ فَنَفَخُوا فِي إِحْلِيلِهِ الزِّئْبَقَ فَصَارَ مَعَ الْوَحْشِ يَغْدُو وَ يَرُوحُ وَ كَانَ لَا يَأْنَسُ بِالنَّاسِ فَبَعَثَتْ قُرَيْشٌ بَعْدَ ذَلِكَ فَكَمَنُوا لَهُ فِي مَوْضِعٍ حَتَّى وَرَدَ الْمَاءَ مَعَ الْوَحْشِ فَأَخَذُوهُ فَمَا زَالَ يَضْطَرِبُ فِي أَيْدِيهِمْ وَ يَصِيحُ حَتَّى مَاتَ الْخَبَرَ.

They seized him and blew the mercury into his urethra, so he came to be with the animals, coming and going, and he was not friendly with the people. After that, Quraysh dispatched (some people). They laid in wait for him in a place until he arrived at the water along with the animals. They seized him. He did not cease to be restless in their hand and shouting until he died’ – the report’’.[1] (This is not a Hadeeth)

2- جُنَّةُ الْأَمَانِ، فِي رِوَايَةِ أَدْعِيَةِ السِّرِّ الْقُدْسِيَّةِ يَا مُحَمَّدُ إِنَّ السِّحْرَ لَمْ‏ يَزَلْ قَدِيماً وَ لَيْسَ يَضُرُّ شَيْئاً إِلَّا بِإِذْنِي فَمَنْ أَحَبَّ أَنْ يَكُونَ مِنْ أَهْلِ عَافِيَتِي مِنَ السِّحْرِ فَلْيَقُلِ اللَّهُمَّ رَبَّ مُوسَى الدُّعَاءَ فَإِنَّهُ إِذَا قَالَ ذَلِكَ لَمْ يَضُرَّهُ سِحْرُ سَاحِرٍ جِنِّيٍّ وَ لَا إِنْسِيٍّ أَبَداً.

(The book) ‘Junnat Al Amaan’ –

In a report of supplications of the Holy secrets – “O Muhammad^-saww! The sorcery did not cease to be ancient, and it does not harm anything except by My^-azwj Permission. So the one loves to be from the people of My^-azwj (Granted) well-being from the sorcery, let him say, ‘O Allah^-azwj! Lord^-azwj of Musa^-saww’ – the supplication, for when he says that sorcery of a sorcerer will not harm him, neither of My^-azwj Jinn nor of My^-azwj human beings, ever!”’[2]

3- وَ مِنْهُ، رُوِيَ عَنِ النَّبِيِّ ص‏ أَنَّ الْعَيْنَ حَقٌّ وَ أَنَّهَا تُدْخِلُ الْجَمَلَ وَ الثَّوْرَ التَّنُّورَ.

And from him –

‘It is reported from the Prophet^-saww: ‘The evil eye is true, and it enters the camels, and the fuel of the oven’’.[3]

وَ فِي كِتَابِ الْغُرَّةِ، أَنَّ رَجُلًا عَيَّاناً رَأَى رَجُلًا رَاكِباً فَقَالَ مَا أَحْسَنَهُ فَسَقَطَتِ الدَّابَّةُ وَ مَاتَتْ وَ مَاتَ الرَّجُلُ.

And in the book ‘Al Ghurra’ –

‘A man of evil eyes saw a man riding. He said, ‘How excellent it is!’ The animal fell and died, and the man died’’.[4] (This is not a Hadith)

وَ عَنْ أَبِي الْحَسَنِ الْمَخْلَدِيِّ قَالَ: كَانَ لِي أَكَّارٌ رَدِي‏ءُ الْعَيْنِ فَأَبْصَرَ بِيَدِي خَاتَماً فَقَالَ مَا أَحْسَنَهُ فَسَقَطَ الْفَصُّ فَحَمَلْتُهُ فَقَالَ مَا أَحْسَنَهُ فَانْشَقَّ بِنِصْفَيْنِ.

And from Abu Al-Hassan Al Makhlady who said,

‘There was a ploughman for me of evil eyes. He sighted a ring in my hand. He said, ‘How excellent it is!’ The stone (of the ring) fell off. He carried it. He said, ‘How excellent it!’ It split into two pieces’’.[5] (This is not a Hadith)

وَ عَنِ الْأَصْمَعِيِّ قَالَ: كَانَ عِنْدَنَا عَيَّانَانِ فَمَرَّ أَحَدُهُمَا بِحَوْضٍ مِنْ حِجَارَةٍ فَقَالَ بِاللَّهِ مَا رَأَيْتُ كَالْيَوْمِ مِثْلَهُ فَانْصَدَعَ فِلْقَيْنِ فَضَبَّبْتُ بِحَدِيدٍ فَمَرَّ عَلَيْهِ ثَانِياً فَقَالَ رَاسِلًا لَعَلَّكَ مَا ضَرَرْتَ أَهْلَكَ‏ فِيكَ فَتَطَايَرَ أَرْبَعَ فِلْقَاتٍ

And from Al Asmaie who said,

‘There were two persons with evil eyes with us. One of them passed by a fountain of stones. He said, ‘By Allah^-azwj! I have not seen the like of it like I have today!’ It cracked in two pieces. So I bolted it with iron. He passed by it a second time. He said, ‘Perhaps I did not harm your family regarding you!’ It flew into four pieces.

وَ سَمِعَ الثَّانِي صَوْتَ بَوْلٍ مِنْ وَرَاءِ الْحَائِطِ فَقَالَ إِنَّكَ لَشَرُّ شَخْبٍ فَقِيلَ هُوَ ابْنُكَ فَقَالَ وَا انْقِطَاعَ ظَهْرَاهْ وَ اللَّهِ لَا يَبُولُ بَعْدَهَا فَمَاتَ مِنْ سَاعَتِهِ

And the second one heard the sound of urination from behind the wall. He said, ‘You are an evil flow!’ It was said, ‘It is your son!’ He said, ‘Waah! May his back be cut off! By Allah^-azwj, he will not be urinating after it!’ He died immediately.

وَ سَمِعَ أَيْضاً صَوْتَ شَخْبِ بَقَرَةٍ فَأَعْجَبَهُ فَقَالَ أَيَّتُهُنَّ هَذِهِ فَوُرِّيَ بِأُخْرَى فَهَلَكَتَا جَمِيعاً الْمُوَرَّى بِهَا وَ الْمُوَرَّى عَنْهَا وَ قِصَّةُ الْبَعِيرِ وَ الْأَعْرَابِيِّ مَشْهُورَةٌ مَعْرُوفَةٌ.

And he heard as well the sound of a cow. It fascinated him. He said, ‘Bring me this one!’ They brought another. All of them died, the ones shown with, and the ones not shown. And the story of the camel and the Bedouin is famous, well-known’’.[6] (This is not a Hadith)

4- وَ فِي زُبْدَةِ الْبَيَانِ، أَنَّ يَعْقُوبَ ع خَافَ عَلَى بَنِيهِ مِنَ الْعَيْنِ لِجَمَالِهِمْ فَقَالَ‏ يا بَنِيَّ لا تَدْخُلُوا مِنْ بابٍ واحِدٍ الْآيَةَ.

And in ‘Zaundah Al Bayan’ –

‘Yaqoub^-as feared upon his^-as sons from the evil eyes due to their beauty. He^-as said: ‘O my^-as sons! Do not be entering from one door, [12:67] – the Verse’’.[7]

5- وَ فِيهِ، عَنِ النَّبِيِّ ص‏ الْعَيْنُ تُنْزِلُ الْحَالِقَ وَ هُوَ ذِرْوَةُ الْجَبَلِ مِنْ قُوَّةِ أَخْذِهَا وَ شِدَّةِ بَطْشِهَا.

And regarding it, from the Prophet^-saww: ‘The evil eye brings down a high place, and it is the tall mountain, from the strength of its seizure and intensity of its prowess’’.[8]

6- وَ مِنْهُ، ذَكَرَ عَبْدُ الْكَرِيمِ بْنُ مُحَمَّدِ بْنِ الْمُظَفَّرِ السَّمْعَانِيُّ فِي كِتَابِهِ‏ أَنَّ جَبْرَئِيلَ ع نَزَلَ عَلَى النَّبِيِّ ص فَرَآهُ مُغْتَمّاً فَسَأَلَهُ عَنْ غَمِّهِ فَقَالَ لَهُ إِنَّ الْحَسَنَيْنِ ع أَصَابَتْهُمَا عَيْنٌ فَقَالَ لَهُ يَا مُحَمَّدُ الْعَيْنُ حَقٌّ فَعَوِّذْهُمَا بِهَذِهِ الْعُوذَةِ وَ ذَكَرَهَا.

And from him, ‘Abdul Kareem Bin Muhammad Bin Al-Muzaffar Al-Sam’any mentioned in his book, ‘Jibraeel^-as descended unto the Prophet^-saww. He^-as saw him^-saww gloomy. He^-as asked him^-saww about his^-saww gloom. He^-saww said to him^-as: ‘Al-Hassanein (Al-Hassan^-asws and Al-Husayn^-asws), have been afflicted by the evil eye!’ He^-saww said to him^-saww: ‘O Muhammad^‑saww! The evil eye is true, so seek Refuge for them^-asws with this amulet’ – and he^-as mentioned it’’.[9]

7- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يُجْلِسُ الْحَسَنَ عَلَى فَخِذِهِ الْيُمْنَى وَ الْحُسَيْنَ عَلَى فَخِذِهِ الْيُسْرَى ثُمَّ يَقُولُ أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ شَرِّ كُلِّ شَيْطَانٍ وَ هَامَّةٍ وَ مِنْ شَرِّ كُلِّ عَيْنٍ لَامَّةٍ ثُمَّ يَقُولُ هَكَذَا كَانَ إِبْرَاهِيمُ أَبِي ع يُعَوِّذُ ابْنَيْهِ إِسْمَاعِيلَ وَ إِسْحَاقَ ع.

(The book) ‘Al Da’aim –

‘From Ja’far^-asws Bin Muhammad^-asws having said: ‘Rasool-Allah^-saww had sat Al-Hassan^-asws upon his^-saww right thigh, and Al-Husayn^-asws upon his left thigh, then he^-saww said: ‘I^-saww hereby seek Refuge for you^-asws both with the complete Phrases of Allah^-azwj, from evil of every Satan^-la and vermin, and from evil of every evil eye!’ Then he^-saww said: ‘Like this, my^‑saww father^-as Ibrahim^-as had sought Refuge for his^-as two sons^-as, Ismail^-as and Is’haq^-as’’.[10]

8- وَ عَنْ رَسُولِ اللَّهِ ص‏ أَنَّهُ نَهَى عَنِ الرُّقَى بِغَيْرِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ مَا يُعْرَفُ مِنْ ذِكْرِهِ وَ قَالَ إِنَّ هَذِهِ الرُّقَى مِمَّا أَخَذَهُ سُلَيْمَانُ بْنُ دَاوُدَ ع عَلَى الْجِنِّ وَ الْهَوَامِّ.

And from Rasool-Allah^-saww, he^-saww had forbidden from performing the Ruqya without the Book of Allah^-azwj Mighty and Majestic and whatever was known from its mention and said: ‘This Ruqya is from what Suleyman^-as Bin Dawood^-as had seized upon the Jinn and the vermin’’.[11]

9- وَ عَنْهُ ع أَنَّهُ قَالَ: لَا رُقَى إِلَّا فِي ثَلَاثٍ فِي حُمَةٍ أَوْ عَيْنٍ أَوْ دَمٍ لَا يَرْقَأُ.

And from him^-asws having said: ‘There is no Ruqya except regarding three! Regarding the poison, or evil eye, or blood (flow) not terminating’’.[12]

10- وَ عَنْهُ ع أَنَّهُ قَالَ: لَا عَدْوَى وَ لَا طِيَرَةَ وَ لَا هَامَ وَ الْعَيْنُ حَقٌّ وَ الْفَأْلُ حَقٌّ فَإِذَا نَظَرَ أَحَدُكُمْ إِلَى إِنْسَانٍ أَوْ دَابَّةٍ أَوْ إِلَى شَيْ‏ءٍ حَسَنٍ فَأَعْجَبَهُ فَلْيَقُلْ آمَنْتُ بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ فَإِنَّهُ لَا يَضُرُّهُ عَيْنُهُ.

And from him^-asws having said: ‘There is neither any contagion, nor evil omen, nor evil effects! And the evil eye is true, and the divination is true! So, whenever one of you looks at a human being or an animal or to anything excellent, and it fascinates him, let him said, ‘I believe in Allah^-azwj and send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws’, and his eye will not harm it’’.[13]

11- وَ عَنْهُ ص‏ نَهَى عَنِ التَّمَائِمِ وَ التُّوَلِ فَالتَّمَائِمُ مَا يُعَلَّقُ مِنَ الْكُتُبِ وَ الْخَرَزِ وَ غَيْرِ ذَلِكَ وَ التُّوَلُ مَا تَتَحَبَّبُ بِهِ النِّسَاءُ إِلَى أَزْوَاجِهِنَّ كَالْكِهَانَةِ وَ أَشْبَاهِهَا وَ نَهَى عَنِ السِّحْرِ.

And from him^-saww having forbidden from the amulets and the talismans. Then amulets are what is hung, from the Books and the beads, and other than that; and the talismans are what causes the women to be beloved to their husbands, like the fortune-telling and it’s like, and he^-saww forbade form the sorcery’’.[14]

12 الشِّهَابُ، عَنِ النَّبِيِّ ص قَالَ: لَا رُقْيَةَ إِلَّا مِنْ حُمَةٍ أَوْ عَيْنٍ.

Al-Shihaab,

‘From the Prophet^-saww having said: ‘There is no Ruqya except from vermin or evil eyes’’.[15]

وَ رُوِيَ‏ أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا لَقِيتُ مِنْ عَقْرَبٍ لَدَغَتْنِي الْبَارِحَةَ قَالَ أَمَا إِنَّكَ لَوْ قُلْتَ حِينَ أَمْسَيْتَ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ لَمْ تَضُرَّكَ.

And it is reported that a man came to the Prophet^-saww. He said, ‘O Rasool-Allah^-saww! Oh what I faced from a scorpion which stung me yesterday!’ He^-saww said: ‘But you, if you had said when it was evening, ‘I seek Refuge with the complete Phrases of Allah^-azwj from the evil of what He^-azwj Created’, it would not have harmed you’’.[16]

و عن ابن عباس قال كان رسول الله ص يعلمنا من الأوجاع كلها أن نقول بِسْمِ اللَّهِ الْأَكْبَرِ أَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ عِرْقٍ نَعَّارٍ وَ مِنْ شَرِّ حَرِّ النَّارِ و فائدة الحديث أن الرقية في غير العين و الحمة لا تنجع و راوي الحديث جابر رضي الله عنه.

And from Ibn Abbas who said, ‘Rasool-Allah^-saww had taught us, for the pains, all of them, that we should be saying, ‘In the Name of Allah^-azwj the Greatest! I hereby seek Refuge with Allah^-azwj the Magnificent, from evil of the haemophilia vein, and from evil of heat of the fire’, and the benefit of the Hadeeth is that the Ruqya regarding other than the evil eye and the vermin is not a resort, and the reporter of the Hadeeth is Jabir, may Allah^-azwj be Pleased with him’’.[17]

13- الشِّهَابُ، قَالَ ص‏ إِنَّ الْعَيْنَ لَتُدْخِلُ الرَّجُلَ الْقَبْرَ وَ الْجَمَلَ‏ الْقِدْرَ.

Al Shihaab,

‘He^-saww said: ‘The evil eye causes the man to enter the grave, and camel (into) the (cooking) pot’’.[18]

14- الْإِحْتِجَاجُ، سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع فِيمَا سَأَلَهُ فَقَالَ أَخْبِرْنِي عَنِ السِّحْرِ مَا أَصْلُهُ وَ كَيْفَ يَقْدِرُ السَّاحِرُ عَلَى مَا يُوصَفُ مِنْ عَجَائِبِهِ وَ مَا يَفْعَلُ

(The book) ‘Al Ihtijaj’ –

‘The Atheist asked Abu Abdullah^-asws among what he asked him^-asws. He said, ‘Inform me about the sorcery. What is its origin and how is the sorcerer able upon what he describes from his wonders, and what he does?’

قَالَ إِنَّ السِّحْرَ عَلَى وُجُوهٍ شَتَّى وَجْهٌ مِنْهَا بِمَنْزِلَةِ الطِّبِّ كَمَا أَنَّ الْأَطِبَّاءَ وَضَعُوا لِكُلِّ دَاءٍ دَوَاءً فَكَذَلِكَ عِلْمُ السِّحْرِ احْتَالُوا لِكُلِّ صِحَّةٍ آفَةً وَ لِكُلِّ عَافِيَةٍ عَاهَةً وَ لِكُلِّ مَعْنًى حِيلَةً وَ نَوْعٌ مِنْهُ آخَرُ خَطْفَةٌ وَ سُرْعَةٌ وَ مَخَارِيقُ وَ خِفَّةٌ وَ نَوْعٌ‏ مِنْهُ مَا يَأْخُذُ أَوْلِيَاءُ الشَّيَاطِينِ عَنْهُمْ

He^-asws said: ‘The sorcery is based upon various aspects. An aspect from is at the status of the medicine, like what the doctors are placing a medication for each illness, so like that is knowledge of the sorcerers. They are deceiving that there is an illness for every healthy person, and there is a defect for every well-being, and there is a means for every meaning, and another type from it is impulse, and quickness, and extraordinary, and lightness (sleight of hand), and a type from it is what the friends of Satan^-la take from them’.

قَالَ فَمِنْ أَيْنَ عَلِمَ الشَّيَاطِينُ السِّحْرَ

He said, ‘From where did the Satans^-la learn the sorcery?’

قَالَ مِنْ حَيْثُ عَرَفَ الْأَطِبَّاءُ الطِّبَّ وَ بَعْضُهُ تَجْرِبَةٌ وَ بَعْضُهُ عِلَاجٌ

He^-asws said: ‘From where the doctors learnt the medicine, and some of it is experience, and some of it is treatment’.

قَالَ فَمَا تَقُولُ فِي الْمَلَكَيْنِ هَارُوتَ وَ مَارُوتَ وَ مَا يَقُولُ النَّاسُ بِأَنَّهُمَا يُعَلِّمَانِ النَّاسَ السِّحْرَ

He said, ‘So what are you^-asws saying regarding the two Angels, Harut and Marut, and what the people are saying that they both taught sorcery to the people?’

قَالَ إِنَّهُمَا مَوْضِعُ ابْتِلَاءٍ وَ مَوْقِفُ فِتْنَةٍ تَسْبِيحُهُمَا الْيَوْمَ لَوْ فَعَلَ الْإِنْسَانُ كَذَا وَ كَذَا لَكَانَ كَذَا وَ لَوْ يُعَالِجُ بِكَذَا وَ كَذَا لَصَارَ كَذَا أَصْنَافَ سِحْرٍ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يَخْرُجُ عَنْهُمَا فَيَقُولَانِ لَهُمْ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَأْخُذُوا عَنَّا مَا يَضُرُّكُمْ وَ لَا يَنْفَعُكُمْ

He^-asws said: ‘They were both a place of Trial and a Fitna. Their phrases today, if the human being were to do such and such, such would happen, and if one were to treat with such and such, such would happen, types of sorcery. So they were learning from them what came out from them. They (Angels) were saying to them, ‘But rather, we are a Trial, so do not take from us what would harm you and will not benefit you’.

قَالَ أَ فَيَقْدِرُ السَّاحِرُ أَنْ يَجْعَلَ الْإِنْسَانَ بِسِحْرِهِ فِي صُورَةِ الْكَلْبِ أَوْ الْحِمَارِ أَوْ غَيْرِ ذَلِكَ

He said, ‘Is the sorcerer able to make by his sorcery, the human being to be in an image of the dog, or the donkey, or other than that?’

قَالَ هُوَ أَعْجَزُ مِنْ ذَلِكَ وَ أَضْعَفُ مِنْ أَنْ يُغَيِّرَ خَلْقَ اللَّهِ إِنَّ مَنْ أَبْطَلَ مَا رَكَّبَهُ اللَّهُ وَ صَوَّرَهُ غَيْرَهُ فَهُوَ شَرِيكٌ لِلَّهِ‏ فِي خَلْقِهِ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً لَوْ قَدَرَ السَّاحِرُ عَلَى مَا وَصَفْتَ لَدَفَعَ عَنْ نَفْسِهِ الْهَرَمَ وَ الْآفَةَ وَ الْأَمْرَاضَ وَ لَنَفَى الْبَيَاضَ عَنْ رَأْسِهِ وَ الْفَقْرَ عَنْ سَاحَتِهِ

He^-asws said: ‘He is frustrated from that and weaker from deceiving the creatures of Allah^-azwj. One who nullifies what Allah^-azwj has Installed and had Imaged something else, then he would be an associate of Allah^-azwj in His^-azwj creation. He^-azwj is more Exalted than that, Loftier, Great! If the sorcerer was able upon what you have described, he would have repelled from himself the old age, and the disabilities, and the sicknesses, and would have negated the whiteness from his head, and the poverty from his courtyard (life).

وَ إِنَّ مِنْ أَكْبَرِ السِّحْرِ النَّمِيمَةَ يُفَرَّقُ بِهَا بَيْنَ الْمُتَحَابَّيْنِ وَ يُجْلَبُ الْعَدَاوَةُ عَلَى الْمُتَصَافِيَيْنِ وَ يُسْفَكُ بِهَا الدِّمَاءُ وَ يُهْدَمُ بِهَا الدُّورُ وَ يُكْشَفُ بِهَا السُّتُورُ وَ النَّمَّامُ أَشَرُّ مَنْ وَطِئَ عَلَى الْأَرْضِ بِقَدَمٍ

And from the greatest of the sorceries is the gossiping, separating by it between the loving ones and pulling the enmity upon the sincere ones, and shedding the blood by it, and demolish the houses (family life) by it, and uncover the veils by it, and the gossiper is the evilest of the ones to tread a foot upon the earth!

فَأَقْرَبُ أَقَاوِيلِ السِّحْرِ مِنَ الصَّوَابِ أَنَّهُ بِمَنْزِلَةِ الطِّبِّ إِنَّ السَّاحِرَ عَالَجَ الرَّجُلَ فَامْتَنَعَ مِنْ مُجَامَعَةِ النِّسَاءِ فَجَاءَ الطَّبِيبُ فَعَالَجَهُ بِغَيْرِ ذَلِكَ‏ الْعِلَاجِ فَأَبْرَأَ.

The nearest of the correct words of the sorcery is that it is at the status of the medicine. The sorcerer treats the man, so he is prevented from copulating with the woman. So, the doctor comes and treats him with other than that treatment, and he is cured’’.[19]

15- تَفْسِيرُ الْفُرَاتِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ وَ مُحَمَّدِ بْنِ عَمْرٍو الْخَزَّازِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ مَيْمُونٍ عَنْ عِيسَى بْنِ مُحَمَّدٍ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: سَحَرَ لَبِيدُ بْنُ أَعْصَمَ الْيَهُودِيُّ وَ أُمُّ عَبْدِ اللَّهِ الْيَهُودِيَّةُ رَسُولَ اللَّهِ ص‏ فَعَقَدُوا لَهُ فِي إِحْدَى عَشْرَةَ عُقْدَةً وَ جَعَلُوهُ فِي جُفٍ‏ مِنْ طَلْعٍ ثُمَّ أَدْخَلُوهُ فِي بِئْرٍ بِوَادٍ بِالْمَدِينَةِ فِي مَرَاقِي الْبِئْرِ تَحْتَ‏ حَجَرٍ

Tafseer Al Furaat – From Abdul Rahman Bin Muhammad Al Alawy and Muhammad Bin Amro Al Khazzaz, from Ibrahim Bin Muhammad Bin Maymoun, from Isa Bin Muhammad, from his grandfather,

‘From Amir Al-Momineen^-asws having said: ‘Labeed Bin A’asam the Jew and Umm Abdullah the Jewess bewitched Rasool-Allah^-saww. They tied twenty-one knots for him^-saww and made it to be in the inside of almond peels, then inserted it in a well in a valley of Al-Medina, in a cavity in the well beneath a rock.

فَأَقَامَ النَّبِيُّ ص لَا يَأْكُلُ وَ لَا يَشْرَبُ وَ لَا يَسْمَعُ وَ لَا يُبْصِرُ وَ لَا يَأْتِي النِّسَاءَ فَنَزَلَ‏ جَبْرَئِيلُ ع وَ أَنْزَلَ مَعَهُ الْمُعَوِّذَاتِ فَقَالَ لَهُ يَا مُحَمَّدُ مَا شَأْنُكَ قَالَ مَا أَدْرِي أَنَا بِالْحَالِ الَّذِي تَرَى

The Prophet^-saww stayed, neither eating nor drinking, nor hearing nor seeing, nor going to the wives. Jibraeel^-as descended and the Protections (of Allah^-azwj) were Revealed with him^-as. He^-as said to him^-saww: ‘O Muhammad^-saww! What is your^-saww concern?’ He^-saww said: ‘I^-saww don’t know. I^-as am with the state which you^-as see!’

قَالَ فَإِنَّ أُمَّ عَبْدِ اللَّهِ وَ لَبِيدَ بْنَ أَعْصَمَ سَحَرَاكَ وَ أَخْبَرَهُ بِالسِّحْرِ وَ حَيْثُ هُوَ ثُمَّ قَرَأَ جَبْرَئِيلُ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ‏

He^-as said: ‘Umm Abdullah and Labeed Bin A’asim have bewitched you^-asws’, and he^-as informed him^-saww of the sorcery and where it was. Then Jibraeel^-as recited: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. Say: ‘I seek Refuge with Lord of Al-Falaq [113:1].

فَقَالَ رَسُولُ اللَّهِ ص ذَاكَ فَانْحَلَّتْ عُقْدَةٌ ثُمَّ لَمْ يَزَلْ يَقْرَأُ آيَةً وَ يَقْرَأُ رَسُولُ اللَّهِ ص وَ تَنْحَلُّ عُقْدَةٌ حَتَّى قَرَأَهَا عَلَيْهِ إِحْدَى عَشْرَةَ آيَةً وَ انْحَلَّتْ إِحْدَى عَشْرَةَ عُقْدَةً وَ جَلَسَ النَّبِيُّ

Rasool-Allah^-saww said that, and a knot was disentangled. Then he^-as did not cease to recited a Verse, and Rasool-Allah^-saww recited a Verse, and a knot disentangled, until he^-saww had recited eleven Verses upon it, and eleven knots were disentangled.

وَ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع فَأَخْبَرَهُ بِمَا أَخْبَرَهُ جَبْرَئِيلُ ع وَ قَالَ انْطَلِقْ وَ ائْتِنِي‏ بِالسِّحْرِ

And Amir Al-Momineen^-asws entered (This indicates that this Hadeeth is not from Amir Al Momineen^-asws as attributed). He^-saww informed him^-asws with what Jibraeel^-as had informed him^-saww and said: ‘Go and come to me^-saww with the sorcery!’

فَجَاءَ بِهِ فَأَمَرَ بِهِ النَّبِيُّ ص فَنَقَضَ ثُمَّ تَفَلَ عَلَيْهِ وَ أَرْسَلَ إِلَى لَبِيدٍ وَ أُمِّ عَبْدِ اللَّهِ فَقَالَ مَا دَعَاكُمْ إِلَى مَا صَنَعْتُمَا

He^-asws came with it. The Prophet^-saww instructed him^-asws. He^-saww broke it, then spat upon it, and sent him^-asws to (fetch) Labeed and Umm Abdullah. He^-saww said: ‘What called you to what did?’

ثُمَّ دَعَا رَسُولُ اللَّهِ ص عَلَى لَبِيدٍ وَ قَالَ لَا أَخْرَجَكَ اللَّهُ مِنَ‏ الدُّنْيَا سَالِماً

Then Rasool-Allah^-saww supplicated against Labeed and said: ‘May Allah^-azwj not Expel you from the world safely!’

قَالَ وَ كَانَ مُوسِراً كَثِيرَ الْمَالِ فَمَرَّ بِهِ غُلَامٌ‏ فِي أُذُنِهِ قُرْطٌ قِيمَتُهُ دِينَارٌ فَجَذَبَهُ‏ فَخَرَمَ أُذُنَ الصَّبِيِّ وَ أَخَذَهُ فَقُطِعَتْ يَدُهُ فِيهِ‏.

He (the narrator) said: ‘And he was affluent, having a lot of wealth. A boy passed by him. There was an ear ring in his ear. It’s value was one Dinar. He pulled it, and the ear of the child was torn, and he was seized, and his hand was cut regarding it’’.[20]

دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع‏ مِثْلَهُ إِلَى قَوْلِهِ وَ جَعَلَاهُ فِي مَرَاقِي الْبِئْرِ بِالْمَدِينَةِ فَأَقَامَ رَسُولُ اللَّهِ ص لَا يَسْمَعُ وَ لَا يُبْصِرُ وَ لَا يَفْهَمُ وَ لَا يَتَكَلَّمُ وَ لَا يَأْكُلُ وَ لَا يَشْرَبُ فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ ع بِمُعَوِّذَاتٍ وَ سَاقَ نَحْوَهُ إِلَى قَوْلِهِ فَقُطِعَتْ يَدُهُ فَكُوِيَ مِنْهَا فَمَاتَ.

(The book) ‘Da’aim Al Islam’ –

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Ali^-asws – similar to it, up to his^-asws words: ‘And they made it to be in a cavity of the well in Al-Medina. Rasool-Allah^-saww stayed, neither hearing nor seeing, nor understanding, nor speaking, nor eating nor drinking. Jibraeel^-as descended unto him^-saww with the ‘Refuge seekers’ (Surah Al-Falaq and Surah Al-Naas)’ – and he continued approximate to it up to his words: ‘So his hand was cut, and he was cauterized from it, but he died’’.[21] (P.s. see note above)

16 طِبُّ الْأَئِمَّةِ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْبُرْسِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْأَرْمَنِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّ جَبْرَئِيلَ أَتَى النَّبِيَّ ص وَ قَالَ يَا مُحَمَّدُ قَالَ لَبَّيْكَ يَا جَبْرَئِيلُ

(The book) ‘Tibb Al Aimma^-asws – from Muhammad Bin Jafar Al Bursy, from Ahmad Bin Yahya Al Armany, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Jibraeel^-as came to the Prophet^-saww and said: ‘O Muhammad^-saww! He^-saww said: ‘Here I^-saww am, O Jibraeel^-as!’

قَالَ إِنَّ فُلَاناً الْيَهُودِيَّ سَحَرَكَ وَ جَعَلَ السِّحْرَ فِي بِئْرِ بَنِي فُلَانٍ فَابْعَثْ إِلَيْهِ يَعْنِي إِلَى الْبِئْرِ أَوْثَقَ النَّاسِ عِنْدَكَ وَ أَعْظَمَهُمْ فِي عَيْنِكَ وَ هُوَ عَدِيلُ نَفْسِكَ حَتَّى يَأْتِيَكَ بِالسِّحْرِ

He^-as said: ‘So and so Jew has bewitched you^-saww and has made the sorcery to be in a well of the clan of so and so. Send to it, meaning to the well, the most trusted of the people with you^-saww and their mightiest in your^-saww eyes, and he^-asws is an equal with your^-saww self, until he^-asws comes to you^-saww with the sorcery’.

وَ قَالَ فَبَعَثَ النَّبِيُّ ص عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ قَالَ انْطَلِقْ إِلَى بِئْرِ ذَرْوَانَ فَإِنَّ فِيهَا سِحْراً سَحَرَنِي بِهِ لَبِيدُ بْنُ أَعْصَمَ الْيَهُودِيُّ فَأْتِنِي بِهِ

And he^-asws said: ‘The Prophet^-saww sent Ali^-asws Bin Abu Talib^-asws and said: ‘Go to the well of Zarwan, for therein is a sorcery Labeed Bin A’asim the Jew has bewitched me^-saww with and come to me^-saww with it!’

قَالَ عَلِيٌّ ع فَانْطَلَقْتُ فِي حَاجَةِ رَسُولِ اللَّهِ ص فَهَبَطْتُ فَإِذَا مَاءُ الْبِئْرِ قَدْ صَارَ كَأَنَّهُ مَاءُ الْحِنَّاءِ مِنَ السِّحْرِ فَطَلَبْتُهُ مُسْتَعْجِلًا حَتَّى انْتَهَيْتُ إِلَى أَسْفَلِ الْقَلِيبِ‏ وَ لَمْ أَظْفَرْ بِهِ

Ali^-asws said: ‘I^-asws went regarding a need of Rasool-Allah^-saww. I^-asws descended, and there, the water of the well had become as if it was water of the Henna, from the sorcery. I^-asws searched for it hastily until I^-asws ended to the bottom of the well, and (but) I^-asws was not successful with it.

قَالَ الَّذِينَ مَعِي مَا فِيهِ شَيْ‏ءٌ فَاصْعَدْ فَقُلْتُ لَا وَ اللَّهِ مَا كَذَبْتُ‏ وَ لَا كُذِبْتُ وَ مَا يَقِينِي بِهِ مِثْلُ يَقِينِكُمْ يَعْنِي رَسُولَ اللَّهِ ص

Those who were with me^-asws said, ‘There is nothing in it, so climb up!’ I^-asws said: ‘No, by Allah^-azwj! Neither have I^-asws lied nor have I^-asws been lied to, and my^-asws certainty with him^‑saww is not like your certainties with him^-saww’ – meaning Rasool-Allah^-saww.

ثُمَّ طَلَبْتُ طَلَباً بِلُطْفٍ فَاسْتَخْرَجْتُ حُقّاً فَأَتَيْتُ النَّبِيَّ ص فَقَالَ افْتَحْهُ فَفَتَحْتُهُ فَإِذَا فِي الْحُقِّ قِطْعَةُ كَرَبِ النَّخْلِ فِي وَتَرٍ عَلَيْهَا إِحْدَى وَ عِشْرُونَ عُقْدَةً وَ كَانَ جَبْرَئِيلُ ع أَنْزَلَ يَوْمَئِذٍ الْمُعَوِّذَتَيْنِ عَلَى النَّبِيِّ ص

Then I^-asws searched with a subtle search and extracted a packet. I^-asws came to the Prophet^‑saww. He^-saww said: ‘Open it!’ I^-asws opened it, and there, in the packed was a piece of a palm leaf in a string. There were twenty-one (eleven) knots upon it, and Jibraeel^-as had descended on that with the ‘The two refuge seekers (Surah Al-Falaq and Surah Al-Naas) unto the Prophet^-saww.

فَقَالَ النَّبِيُّ ص يَا عَلِيُّ اقْرَأْهُمَا عَلَى الْوَتَرِ فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ كُلَّمَا قَرَأَ آيَةً انْحَلَّتْ عُقْدَةٌ حَتَّى فَرَغَ مِنْهَا وَ كَشَفَ اللَّهُ عَزَّ وَ جَلَّ عَنْ نَبِيِّهِ مَا سُحِرَ بِهِ وَ عَافَاهُ

The Prophet^-saww said: ‘O Ali^-asws! Recite them both upon the string!’ Every time Amir Al-Momineen^-asws went on to recite a Verse, a knot disentangled, until he^-asws was free from it, and Allah^-azwj Mighty and Majestic Removed from His^-azwj Prophet^-saww what he^-saww had been bewitched with, and he^-saww recovered’.

وَ يُرْوَى أَنَّ جَبْرَئِيلَ وَ مِيكَائِيلَ ع أَتَيَا إِلَى النَّبِيِّ ص فَجَلَسَ أَحَدُهُمَا عَنْ يَمِينِهِ وَ الْآخَرُ عَنْ شِمَالِهِ فَقَالَ جَبْرَئِيلُ لِمِيكَائِيلَ مَا وَجَعُ الرَّجُلِ فَقَالَ مِيكَائِيلُ هُوَ مَطْبُوبٌ فَقَالَ جَبْرَئِيلُ ع وَ مَنْ طَبَّهُ قَالَ لَبِيدُ بْنُ أَعْصَمَ الْيَهُودِيُّ ثُمَّ ذَكَرَ الْحَدِيثَ إِلَى آخِرِهِ‏.

And it is reported that Jibraeel^-as and Mikaeel^-as came to the Prophet^-saww. One of them^-as sate on his^-saww right, and the other on his^-saww left. Jibraeel^-as said to Mikaeel^-as: ‘What is the pain of the man^-saww?’ Mikaeel^-as said: ‘He^-saww is sick!’ Jibraeel^-as said: ‘And who sickened him^-saww?’ He^-as said: ‘Labeed Bin A’asam the Jew’ – then he (the narrator) mentioned the Hadeeth up to its end’’.[22]

17- الطب، طب الأئمة عليهم السلام عَنْ إِبْرَاهِيمَ بْنِ الْبَيْطَارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ وَ يُقَالُ لَهُ يُونُسُ الْمُصَلِّي لِكَثْرَةِ صَلَاتِهِ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع‏ إِنَّ السَّحَرَةَ لَمْ يُسَلَّطُوا عَلَى شَيْ‏ءٍ إِلَّا الْعَيْنَ‏.

(The book) ‘Tibb Al Aimma^-asws’, may the greetings be upon them^-asws – From Ibrahim Bin Al Baytaar, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, and he is called ‘Yunus the praying one’ due to the frequency of his Salats, from Ibn Muskan, from Zurara who said,

‘Abu Ja’far Al-Baqir^-asws: ‘The sorcerers did not overcome upon anything, except the eyes’’.[23]

18- وَ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع‏ أَنَّهُ سُئِلَ عَنِ الْمُعَوِّذَتَيْنِ أَنَّهُمَا مِنَ الْقُرْآنِ فَقَالَ الصَّادِقُ ع هُمَا مِنَ الْقُرْآنِ

And from Abu Abdullah Al-Sadiq^-asws. He^-asws was asked about Al-Mawazatein (Surahs Al-Falaq and Al-Naas), ‘Are these two from the Quran?’ Al-Sadiq^-asws said: ‘They are both from the Quran’.

فَقَالَ الرَّجُلُ إِنَّهُمَا لَيْسَتَا مِنَ الْقُرْآنِ فِي قِرَاءَةِ ابْنِ مَسْعُودٍ وَ لَا فِي مُصْحَفِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَخْطَأَ ابْنُ مَسْعُودٍ أَوْ قَالَ كَذَبَ ابْنُ مَسْعُودٍ هُمَا مِنَ الْقُرْآنِ

The man said, ‘But these two aren’t from the Quran in the recitation of Ibn Masoud, nor are they in his Quran?’ Abu Abdullah^-asws said: ‘Ibn Masoud is mistaken’. Or he^-asws said: ‘Ibn Masoud is lying! They are both from the Quran’.

قَالَ الرَّجُلُ فَأَقْرَأْ بِهِمَا يَا ابْنَ رَسُولِ اللَّهِ فِي الْمَكْتُوبَةِ

The man said, ‘So, can I recite these two, O son^-asws of Rasool-Allah^-saww, in the Prescribed (Salats)?’

قَالَ نَعَمْ وَ هَلْ تَدْرِي مَا مَعْنَى الْمُعَوِّذَتَيْنِ وَ فِي أَيِّ شَيْ‏ءٍ نَزَلَتَا إِنَّ رَسُولَ اللَّهِ سَحَرَهُ‏ لَبِيدُ بْنُ أَعْصَمَ الْيَهُودِيُّ

He^-asws said: ‘Yes, and do you know what is the meaning of ‘Al-Mawazateyn’ and regarding which it these were Revealed? Rasool-Allah^-saww had been bewitched by Labeed Bin A’asim the Jew’.

فَقَالَ أَبُو بَصِيرٍ لِأَبِي عَبْدِ اللَّهِ ع وَ مَا كَانَ‏ ذَا وَ مَا عَسَى أَنْ يَبْلُغَ مِنْ سِحْرِهِ

Abu Baseer said to Abu Abdullah^-asws, ‘And what was that, and what Isa^-as had reached from his^-as sorcery?’

فَقَالَ أَبُو عَبْدِ اللَّهِ الصَّادِقُ ع بَلَى كَانَ النَّبِيُّ ص يَرَى [أَنَّهُ‏] يُجَامِعُ وَ لَيْسَ يُجَامِعُ وَ كَانَ يُرِيدُ الْبَابَ وَ لَا يُبْصِرُهُ حَتَّى يَلْمَسَهُ بِيَدِهِ وَ السِّحْرُ حَقٌّ وَ مَا سُلِّطَ السِّحْرُ إِلَّا عَلَى الْعَيْنِ وَ الْفَرْجِ

Abu Abdullah Al-Sadiq^-asws said: ‘Yes. The Prophet^-saww used to see that he^-saww was copulating, and he^-saww wasn’t copulating, and he^-saww would want the door and he^-saww could not see it until he^-saww had touched it with his^-saww hand; and the sorcery is true, and the sorcery cannot overcome except upon the eyes and the private parts.

فَأَتَاهُ جَبْرَئِيلُ ع فَأَخْبَرَهُ بِذَلِكَ فَدَعَا عَلِيّاً ع وَ بَعَثَهُ لِيَسْتَخْرِجَ ذَلِكَ مِنْ بِئْرِ أَزْوَانَ وَ ذَكَرَ الْحَدِيثَ بِطُولِهِ إِلَى آخِرِهِ‏.

Jibraeel^-as came to him^-saww and informed him^-saww with that. He^-saww called Ali^-asws and dispatched him^-asws to extract that from a well of Azwan’ – and mentioned the Hadeeth with its length up to its end’’.[24]

19- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ زِيَادِ بْنِ هَارُونَ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَجَلِيِّ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَعْجَبَهُ شَيْ‏ءٌ مِنْ أَخِيهِ الْمُؤْمِنِ‏ فليثمد [فَلْيُكَبِّرْ] عَلَيْهِ فَإِنَّ الْعَيْنَ حَقٌ‏.

And from him, from Muhammad Bin Suleyman Bin Mihran, from Ziyad Bin Haroun Al Abdy, from Abdullah Bin Muhammad Al Bajaly, from Al Halby,

‘From Abu Abdullah^-asws having said: ‘One whom something from his Momin brother fascinates him, let him exclaim Takbeer upon it, for the evil eye is true’’.[25]

20- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ مَيْمُونٍ الْمَكِّيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَنَّهُ قَالَ: لَوْ نُبِشَ لَكُمْ عَنِ الْقُبُورِ لَرَأَيْتُمْ أَنَّ أَكْثَرَ مَوْتَاهُمْ بِالْعَيْنِ لِأَنَّ الْعَيْنَ حَقٌّ

And from him, from Muhammad Bin Maymoun Al Makky, from Usman Bin Isa, from Al-Husayn Bin Al Mukhtar, from Safwan Al Jammal,

‘From Abu Abdullah Al-Sadiq^-asws having said: ‘If the graves were to be exhumed for you all, you would see that more of their deaths were due to the evil eye, because the evil eye is true.

أَلَا إِنَّ رَسُولَ اللَّهِ ص قَالَ الْعَيْنُ حَقٌّ فَمَنْ أَعْجَبَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَلْيَذْكُرِ اللَّهَ فِي ذَلِكَ فَإِنَّهُ إِذَا ذَكَرَ اللَّهَ لَمْ يَضُرَّهُ‏.

Indeed! Rasool-Allah^-saww had said: ‘The evil eye is true, so the one whom something from his bother fascinates him, let him mention Allah^-azwj during that, so when he mentions Allah^‑azwj, it would not harm him’’.[26]

21- وَ مِنْهُ، عَنْ سَهْلِ بْنِ مُحَمَّدِ بْنِ سَهْلٍ عَنْ عَبْدِ رَبِّهِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ أُورَمَةَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النُّشْرَةِ لِلْمَسْحُورِ فَقَالَ مَا كَانَ أَبِي ع يَرَى بِهَا بَأْساً.

And from him, from Sahl Bin Muhammad Bin Sahl, from Abd Rabbih Bin Muhammad Bin Ibrahim, from Ibn Awrama, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullah^-asws about the spiritual ritual for the bewitched. He^-asws said: ‘My^-asws father^-asws did not see any problem with it’’.[27]

22- الْمَكَارِمُ، عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ: كُنْتُ مَعَ الرِّضَا ع بِخُرَاسَانَ‏ عَلَى نَفَقَاتِهِ فَأَمَرَنِي أَنْ أَتَّخِذَ لَهُ غَالِيَةً فَلَمَّا اتَّخَذْتُهَا فَأُعْجِبَ بِهَا فَنَظَرَ إِلَيْهَا فَقَالَ لِي يَا مُعَمَّرُ إِنَّ الْعَيْنَ حَقٌّ فَاكْتُبْ فِي رُقْعَةٍ الْحَمْدَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ الْمُعَوِّذَتَيْنِ وَ آيَةَ الْكُرْسِيِّ وَ اجْعَلْهَا فِي غِلَافِ الْقَارُورَةِ.

(The book) ‘Al Mukarim’ – From Muammar Bin Khallad who said,

‘I was with Al-Reza^-asws at Khurasan (in charge) upon his^-asws expenditures. He^-asws instructed me to take some expensive perfume for him^-asws. When I had taken it, I was fascinated by it. He^-asws looked at it and said to me: ‘O Muammar! The evil eye is true, so write in a parchment – ‘(Surahs) Al-Hamd, and Al-Tawheed, and Al-Mawazateyn (Al-Falaq and Al-Naas), and Ayat Al-Kursy, and make these to be inside the bottle’’.[28]

23- وَ مِنْهُ، رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْعَيْنُ حَقٌّ وَ لَيْسَ تَأْمَنُهَا مِنْكَ عَلَى نَفْسِكَ وَ لَا مِنْكَ عَلَى غَيْرِكَ فَإِذَا خِفْتَ شَيْئاً مِنْ ذَلِكَ فَقُلْ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ ثَلَاثاً.

And from him –

‘It is reported from Abu Abdullah^-asws having said: ‘The evil eye is true, and it isn’t wishing for it from you upon yourself, nor from you upon someone else. When you fear anything from that, then say, ‘Whatever Allah^-azwj so Desires! There is neither might nor strength except with Allah^-azwj the Exalted, the Magnificent’ – thrice’’.[29]

24- وَ عَنْهُ ع قَالَ: مَنْ أَعْجَبَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَلْيُبَارِكْ عَلَيْهِ فَإِنَّ الْعَيْنَ حَقٌ‏.

And from him^-asws having said: ‘One who is fascinated by something from his brother, let him Bless upon him, for the evil eye is true!’’[30]

25- وَ مِنْهُ، قَالَ النَّبِيُّ ص‏ إِنَّ الْعَيْنَ لَيُدْخِلُ الرَّجُلَ الْقَبْرَ وَ الْجَمَلَ الْقِدْرَ.

And from him,

‘The Prophet^-saww said: ‘The evil eye tends to enter the man into the grave and the camel into the (cooking) pot’’.[31]

26- وَ قَالَ ص‏ لَا رُقْيَةَ إِلَّا مِنْ حُمَةٍ وَ الْعَيْنِ‏.

And he^-saww said: ‘There is no Ruqya except from vermin and the evil eye’’.[32]

27- وَ مِنْهُ، عَنِ الصَّادِقِ ع‏ لَوْ كَانَ شَيْ‏ءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَهُ الْعَيْنُ‏.

And from him,

‘From Al-Sadiq^-asws: ‘If there was anything (which could) precede the Pre-determination, the evil eye would precede it’’.[33]

28- الْخِصَالُ، بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: لَا رُقَى إِلَّا فِي ثَلَاثَةٍ فِي حُمَةٍ أَوْ عَيْنٍ أَوْ دَمٍ لَا يَرْقَأُ.

(The book) ‘Al Khisaal’ – By his chain from Al Sakuni,

‘From Ja’far Bin Muhammad^-asws, from his^-asws father^-asws: ‘The Prophet^-saww said: ‘There is no Ruqya except regarding three – Regarding vermin, or evil eye, or blood not stopping’’.[34]

29- جَامِعُ الْأَخْبَارِ، قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ الْعَيْنَ لَتُدْخِلُ الرَّجُلَ الْقَبْرَ وَ تُدْخِلُ الْجَمَلَ الْقِدْرَ.

(The book) ‘Jamie Al Akhbaar’ –

‘Rasool-Allah^-saww said: ‘The evil eye tends to enter the man into the grave and enters the camel into the (cooking) pot’’.[35]

30- وَ جَاءَ فِي الْخَبَرِ أَنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ قَالَتْ يَا رَسُولَ اللَّهِ ص إِنَّ بَنِي‏ جَعْفَرٍ تُصِيبُهُمُ الْعَيْنُ فَأَسْتَرْقِي لَهُمْ قَالَ نَعَمْ فَلَوْ كَانَ شَيْ‏ءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتِ الْعَيْنُ‏.

And it has come in the Hadeeth that Asma Bint Umeys said, ‘O Rasool-Allah^-saww! The sons of Ja’far^-as have been afflicted by the evil eye, so shall I perform Ruqya for them?’ He^-saww said: ‘Yes. If there was anything (which could) precede the Pre-determination, the evil eye would have preceded it’’.[36]

31- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا رَفَعَ النَّاسُ أَبْصَارَهُمْ إِلَى شَيْ‏ءٍ إِلَّا وَضَعَهُ اللَّهُ‏.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The people do not raise their eyes to (covet) anything, except Allah^-azwj Drops it’’.[37]

32- النهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَا قَالَ النَّاسُ لِشَيْ‏ءٍ طُوبَى لَهُ إِلَّا وَ قَدْ خَبَأَ الدَّهْرُ لَهُ يَوْمَ سَوْءٍ.

(The book) ‘Nahj Al Balagah’ –

‘Amir Al-Momineen^-asws said: ‘The people will not say for anything, ‘Beatitude’ (in fascination) for it, except and the times would have hidden an evil day for it’’.[38]

باب 2 حقيقة الجن و أحوالهم‏

CHAPTER 2 – REALITY OF THE JINN AND THEIR SITUATIONS

الآيات

The Verses –

الأنعام‏ وَ جَعَلُوا لِلَّهِ شُرَكاءَ الْجِنَّ وَ خَلَقَهُمْ وَ خَرَقُوا لَهُ بَنِينَ وَ بَناتٍ بِغَيْرِ عِلْمٍ سُبْحانَهُ وَ تَعالى‏ عَمَّا يَصِفُونَ

(Surah) Al Anaam: And they are making the jinn as being associates of Allah, and (although) He Created them, and they are imputing for him having sons and daughter, without knowledge. Glorious is He and Exalted from what they are ascribing [6:100].

و قال تعالى‏ وَ يَوْمَ يَحْشُرُهُمْ جَمِيعاً يا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِنَ الْإِنْسِ وَ قالَ أَوْلِياؤُهُمْ مِنَ الْإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنا بِبَعْضٍ وَ بَلَغْنا أَجَلَنَا الَّذِي أَجَّلْتَ لَنا قالَ النَّارُ مَثْواكُمْ خالِدِينَ فِيها إِلَّا ما شاءَ اللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

And the Exalted Said: And the day He would be Gathering them altogether: “O community of the Jinn! You had (deluded) a lot of the humans!” And their friends from the humans would say, ‘Our Lord! Some of us enjoyed with the others and we reached our term which You had Made for us’. He would Say: “The Fire is your abode, being eternally in it, except for what Allah so Desires. Surely your Lord is Wise, most-Knowing [6:128].

وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً بِما كانُوا يَكْسِبُونَ

And like that We Cause some of the unjust ones to befriend the others due to what they were earning [6:129].

يا مَعْشَرَ الْجِنِّ وَ الْإِنْسِ أَ لَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ‏ آياتِي وَ يُنْذِرُونَكُمْ لِقاءَ يَوْمِكُمْ هذا قالُوا شَهِدْنا عَلى‏ أَنْفُسِنا وَ غَرَّتْهُمُ الْحَياةُ الدُّنْيا وَ شَهِدُوا عَلى‏ أَنْفُسِهِمْ أَنَّهُمْ كانُوا كافِرِينَ‏.

O community of the Jinn and the humans! Did there not come to you Rasools from you relating My Verses upon you and warning you of a meeting of this day of yours?” They would say, ‘We testify upon ourselves’. And the life of the world had deceived them, and they would testify against their own selves that they were Kafirs [6:130].

الأعراف‏ فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَ اسْتَرْهَبُوهُمْ وَ جاؤُ بِسِحْرٍ عَظِيمٍ‏

(Surah) Al A’raaf: So when they cast, they bewitched the eyes of the people and frightened them, and they came with a great sorcery [7:116].

الحجر وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ

(Surah) Al Hijr: And the Jaan, We Created him from before, from the toxic fire [15:27].

الشعراء هَلْ أُنَبِّئُكُمْ عَلى‏ مَنْ تَنَزَّلُ الشَّياطِينُ تَنَزَّلُ عَلى‏ كُلِّ أَفَّاكٍ أَثِيمٍ يُلْقُونَ السَّمْعَ وَ أَكْثَرُهُمْ كاذِبُونَ‏

(Surah) Al Shoara: Shall I inform you of the ones upon whom the Satans descend? [26:221] They descend upon every sinful liar [26:222] Inclining the hearing, and most of them are liars [26:223].

النمل‏ وَ حُشِرَ لِسُلَيْمانَ جُنُودُهُ مِنَ الْجِنِّ وَ الْإِنْسِ وَ الطَّيْرِ فَهُمْ يُوزَعُونَ‏

(Surah) Al Naml: And there were assembled for Suleyman, his armies from the Jinn, and the human beings, and the birds, and they were arranged in rows [27:17].

و قال تعالى‏ قالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقامِكَ وَ إِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ‏

And the Exalted Said: A fierce one from the Jinn said, ‘I will come to you with it before you arise from your place, and I am strong upon it, reliable’ [27:39].

التنزيل‏ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَ النَّاسِ أَجْمَعِينَ‏

(Surah) Al Tanzeel (Sajdah): “I will Fill Hell from the Jinn and the people together! [32:13].

سبأ وَ مِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنا نُذِقْهُ مِنْ عَذابِ السَّعِيرِ

(Surah) Saba: And from the Jinn were ones who worked in front of him by the Permission of his Lord. And one from them who evaded Our Command, We shall Make him taste Punishment of the Blazing Fire [34:12].

يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ وَ جِفانٍ كَالْجَوابِ وَ قُدُورٍ راسِياتٍ اعْمَلُوا آلَ داوُدَ شُكْراً وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ

They were making for him whatever he so desired, from the prayer Niches, and figurines, and bowls like the watering troughs, and fixed cauldrons. Work gratefully, family of Dawood, and a few from My servants are grateful [34:13].

فَلَمَّا قَضَيْنا عَلَيْهِ الْمَوْتَ ما دَلَّهُمْ عَلى‏ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كانُوا يَعْلَمُونَ الْغَيْبَ ما لَبِثُوا فِي الْعَذابِ الْمُهِينِ‏

But when We Decreed death unto him, nothing evidenced them upon his death except an insect of the earth which ate his staff. So when he fell down, it was clear to the Jinn that had they known the unseen, they would not have remained in the abasing torment [34:14].

و قال سبحانه‏ بَلْ كانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ‏

And the Glorious Said: They shall say: ‘Glory be to You! You are our Guardian from besides them. But they were worshipping the Jinn. Most of them were believing in them [34:41].

الأحقاف‏ أُولئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَ الْإِنْسِ إِنَّهُمْ كانُوا خاسِرِينَ‏

They are those, the Word has proven true upon them among communities which has passed from before them, from the Jinn and the human beings. They were losers [46:18].

و قال سبحانه‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلى‏ قَوْمِهِمْ مُنْذِرِينَ

And the Glorious Said: And when We Turned a number of the Jinn towards you listening to the Quran, so when they presented, they said, ‘Listen!’ So when it (recitation) ended, they turned back towards their people, warning them [46:29].

قالُوا يا قَوْمَنا إِنَّا سَمِعْنا كِتاباً أُنْزِلَ مِنْ بَعْدِ مُوسى‏ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَ إِلى‏ طَرِيقٍ مُسْتَقِيمٍ

They said, ‘O our people! We heard a Book Revealed from after Musa, ratifying what was before it, Guiding to the Truth and to a Straight Path [46:30].

يا قَوْمَنا أَجِيبُوا داعِيَ اللَّهِ وَ آمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَ يُجِرْكُمْ مِنْ عَذابٍ أَلِيمٍ

O our people! Answer the Call of Allah and believe in Him. He will Forgive your sins for you and Protect you from the painful Punishment [46:31].

وَ مَنْ لا يُجِبْ داعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَ لَيْسَ لَهُ مِنْ دُونِهِ أَوْلِياءُ أُولئِكَ فِي ضَلالٍ مُبِينٍ‏

And one who does not answer the Call of Allah, so he wouldn’t be escaping in the earth, and there wouldn’t be a guardian for him besides Him. They are in clear straying’ [46:32].

الرحمن‏ وَ خَلَقَ الْجَانَّ مِنْ مارِجٍ مِنْ نارٍ

(Surah) Al Rahman: And Created the Jaan from smokeless fire [55:15].

و قال عز و جل‏ يا مَعْشَرَ الْجِنِّ وَ الْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطارِ السَّماواتِ وَ الْأَرْضِ فَانْفُذُوا لا تَنْفُذُونَ إِلَّا بِسُلْطانٍ‏

And Mighty and Majestic Said: O communities of the Jinn and the humans! If you are able to pass beyond the diameter of the skies and the earth, then pass. You will not be passing through except with authorisation [55:33].

و قال سبحانه‏ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ‏

And the Glorious Said: And for the one who fears to stand before his Lord are two Gardens [55:46].

و قال تعالى‏ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَ لا جَانٌ‏

And the Exalted: In these would be ones of modest gaze, neither having been touched by a human before them nor Jinn [55:56].

في موضعين الجن‏ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقالُوا إِنَّا سَمِعْنا قُرْآناً عَجَباً إلى آخر السورة.

In two places (Surah) Al Jinn: Say: ‘It is Revealed unto me that a number of the Jinn listened intently, and they said, ‘We heard an amazing recitation!’ [72:1] – up to the end of the Chapter.

تفسير وَ جَعَلُوا لِلَّهِ شُرَكاءَ الْجِنَ‏ قال الرازي في تفسيره إن الذين أثبتوا الشريك لله فرق و طوائف.

Tafseer: And they are making the jinn as being associates of Allah, [6:100]. Al Razi said in his Tafseer, ‘Those who proved the associate being for Allah^-azwj are sects and parties.

فالأولى عبدة الأصنام فهم يقولون الأصنام شركاء لله في المعبودية و لكنهم‏ يعترفون‏ بأن هذه الأصنام لا قدرة لها على الخلق و الإيجاد و التكوين.

The first are worshippers of the idols. They are saying the idols are associates of Allah^-azwj in being worshipped, but they are acknowledging that these idols, there is no power for them upon the creatures, and the innovating and the bringing into being.

و الثانية الذين يقولون مدبر هذا العالم هو الكواكب و هؤلاء فريقان منهم من يقول إنها واجبة الوجود لذواتها و منهم من يقول إنها ممكنة الوجود محدثة و خالقها هو الله تعالى إلا أنه سبحانه فوض تدبير هذا العالم الأسفل إليها و هم الذين ناظرهم الخليل‏.

And the second are those who are saying the manages of this world (universe), it is the stars (planets), and they are of two sects. From them is one who says these are necessarily existent of their own existence, and from them is one who says these are of possible existence, occurrences, and their Creator, it is Allah^-azwj the Exalted, except that He^-azwj the Glorious has Delegated the management of this lower world to them, and they are those whom the Friend (Ibrahim^-as) looked at.

و الثالثة من المشركين الذين قالوا لجملة هذا العالم بما فيه من السماوات و الأرض إلهان أحدهما فاعل الخير و ثانيهما فاعل الشر و المقصود من هذه الآية حكاية مذهب هؤلاء

And the third are from the Polytheists, those who say there are two gods for the totality of this world with whatever is in it, from the skies and the earth. One of these two is a doer of good and their second is a doer of evil, and the purpose of this Verse is a narrative of their doctrine.

فروي عن ابن عباس أنه قال قوله تعالى‏ وَ جَعَلُوا لِلَّهِ شُرَكاءَ الْجِنَ‏ نزلت في الزنادقة الذين قالوا إن الله و إبليس أخوان فالله تعالى خالق النار و الدواب و الأنعام و الخيرات و إبليس خالق السباع و الحيات و العقارب و الشرور.

It is reported from Ibn Abbas having said, ‘The Words of the Exalted: And they are making the jinn as being associates of Allah, [6:100] were Revealed regarding the Atheists, those who said that Allah^-azwj and Iblees^-la are two brothers. Allah^-azwj the Exalted Created the fire, and the (domestic) animals, and the people, and the good, and Iblees^-la is the creator of the wild animals, and the snakes, and the scorpions, and the evils.

و اعلم أن هذا القول الذي ذكره ابن عباس أحسن الوجوه المذكورة في هذه الآية لأن بهذا الوجه يحصل لهذه الآية مزيد فائدة مغايرة لما سبق ذكره في الآيات المتقدمة

And know that this word which Ibn Abbas has mentioned, it’s best aspect is mentioned in this Verse, because this aspect results is more benefit for this Verse, different to what it’s mention had preceded in the aforementioned Verses.

قال ابن عباس و الذي يقوي هذا الوجه قوله تعالى‏ وَ جَعَلُوا بَيْنَهُ وَ بَيْنَ الْجِنَّةِ نَسَباً و إنما وصف بكونه من الجن لأن لفظ الجن مشتق من الاستتار و الملائكة و الروحانيون لا يرون بالعيون فصارت كأنها مستترة من العيون فبهذا أطلق لفظ الجن عليها.

Ibn Abbas said, ‘And that which strengthens this aspect are Words of the Exalted: And they are asserting a link between Him and the Jinn, and the Jinn do know that they would be presented (before their Lord) [37:158], and rather they are describing His^-azwj Being from the Jinn, because the word ‘Jinn’ is derived from the ‘concealed’, and the Angels and the spiritual beings are not see with the eyes. So it is as if it became concealed from the eyes. For this, the word ‘Jinn’ is linked upon it.

و أقول هذا مذهب المجوس و إنما قال ابن عباس هذا قول الزنادقة لأن المجوس يلقبون بالزنادقة لأن الكتاب الذي زعم زردشت‏ أنه نزل عليه من عند الله مسمى بالزند و المنسوب إليه يسمى بالزندي‏ ثم عرب فقيل زنديق ثم جمع فقيل زنادقة.

And I (Majlisi) am saying, ‘This is a doctrine of the Magians, and rather Ibn Abbas said, ‘This is a word of the Atheists, because the Magians are being titled as the Atheists, because the book which Zardasht had claimed that it was Revealed unto him from the Presence of Allah^-azwj, is named as ‘Al Zind’, and the attribute to it is the name ‘The Atheists’ (Al Zandy). Then it was Arabised, so it was said ‘Zindeeq’. Then it was pluralised, so it was said, ‘Zanadiqa’.

و اعلم أن المجوس قالوا كل ما في هذا العالم من الخيرات فهو من يزدان و كل ما فيه من الشرور من أهرمن و هو المسمى بإبليس في شرعنا ثم اختلفوا فالأكثرون منهم على أن أهرمن محدث و لهم في كيفية حدوثه أقوال عجيبة

And know that the Magians say, ‘All what is in this world, from the good, it is from ‘Yazdan’ and all what is in it from the evils, is from ‘Ahraman’, and it is the name of Iblees^-la, in our beginning’. Then they differed, so most of them are upon that Ahraman is an occurrence, and there are strange words for hem in the method of his^-la occurrence.

و الأقلون منهم قالوا إنه قديم أزلي و على القولين فقد اتفقوا على أنه شريك لله في تدبير العالم فخيرات هذا العالم من الله و شروره من إبليس.

And the speakers from them said he^-la is ancient, eternal, and based upon the two words, they are co-incidental upon that he^-la is an associate of Allah^-azwj in managing the world. So the good of this world is from Allah^-azwj, and it’s evils are from Iblees^-la.

فإن قيل فعلى هذا التقدير القوم أثبتوا لله شريكا واحدا و هو إبليس فكيف حكى الله عنهم أنهم أثبتوا لله شركاء

If it is said, ‘Upon this estimation, the people are proving there being one associate for Allah^-azwj, and he^-la is Iblees^-la, so how can Allah^-azwj Narrate from them? They are proving there being an associate for Allah^-azwj’.

و الجواب أنهم يقولون عسكر الله هم الملائكة و عسكر إبليس هم الشياطين و الملائكة فيهم كثرة عظيمة و هم أرواح طاهرة مقدسة و هي‏ تلهم الأرواح البشرية بالخيرات و الطاعات و الشياطين أيضا فيهم كثرة عظيمة و هي تلقي الوسواس الخبيثة إلى الأرواح البشرية

And the answer is, they are saying, ‘The army of Allah^-azwj, they are the Angels, and army of Iblees^-la, they^-la are the Satans^-la. And the Angels, among them are a large number, and they are clean souls, Holy, and these souls inspire the mortals with the goodness and the obedience; and the Satans^-la as well, among them are a large number, and they^-la cast the wicked uncertainty (Al-Waswaas) to the mortal souls.

و الله مع عسكره من الملائكة يحاربون إبليس مع عسكره من الشياطين فلهذا السبب حكى الله عنهم أنهم أثبتوا لله شركاء من الجن.

And Allah^-azwj, with His^-azwj army from the Angels, they are battling Iblees^-la with his^-la army from the Satans^-la. Therefore, for this reason, Allah^-azwj has Narrated about them, they are affirming associates for Allah^-azwj from the Jinn.

فإذ عرفت هذا فقوله‏ وَ خَلَقَهُمْ‏ إشارة إلى الدليل القاطع الدال على فساد كون إبليس شريكا لله في ملكه

So, when you know this, then His^-azwj Words: and (although) He Created them, [6:100], is an indication to the conclusive evidence upon the spoiling of Iblees^-la being an associate of Allah^-azwj in His^-azwj Kingdom.

و تقريره من وجهين. الأول أنا نقلنا عن المجوس أن الأكثرين منهم معترفون بأن إبليس ليس بقديم بل هو محدث و كل محدث فله خالق و ما ذاك إلا الله سبحانه فيلزمهم القطع‏ بأن خالق إبليس هو الله تعالى

And it’s account is from two aspects. The first, we are transmitting from the Magians that most of them are acknowledging that Iblees^-la isn’t ancient (eternal), but he^-la is an occurrence, and every occurrence has a Creator for it, that is not except Allah^-azwj the Glorious. So, it necessitates them the conclusion that Creator of Iblees^-la, He^-azwj is Allah^-azwj the Exalted.

و لما كان إبليس أصلا لجميع الشرور و القبائح‏ فيلزمهم أن إله العالم هو الخالق لما هو أصل الشرور و المفاسد و إذا كان كذلك امتنع عليهم أن يقولوا لا بد من إلهين يكون أحدهما فاعل الخيرات و الثاني فاعلا للشرور و بهذا الطريق ثبت أن إله الخير هو بعينه الخالق لهذا الذي هو الشر الأعظم.

And when Iblees^-la was the origin of entirety of the evils and the ugliness. Thus, it necessitates them that the God^-azwj of the world, He^-azwj is the Creator when He^-azwj is the Origin of the evils and the spoilers. And when it was like that, it is forbidden upon them that they should be saying, ‘There is no escape for there being two gods, one of them being a doer of the good and the second one being a doer of the evils’. And in this way, it is proven that the God of good, He^-azwj exactly the Creator of this which is the mightiest evil.

و الثاني ما بينا في كتبنا أن ما سوى الواحد ممكن لذاته و كل ممكن لذاته فهو محدث ينتج أن ما سوى الواحد الأحد الحق فهو محدث فيلزم القطع بأن إبليس و جميع جنوده موصوفون بالحدوث و حصول الوجود بعد العدم فيعود الإلزام المذكور على ما قررنا.

And the second is what we have explained in our books that whatever is besides the One^-azwj, is of possible existence, and all everything of possible existence, it is an occurrence, resulting in that whatever is besides the One^-azwj, the First, the Truth, it is an occurrence. So, the conclusion necessitates that Iblees^-la and entirety of his^-la armies are described as occurrences and having resulted in the existence after the non-existence. So, the aforementioned necessity returns to what we have repeated.

و قيل المراد بالآية أن الكفار كانوا يقولون الملائكة بنات الله و أطلق الجن عليهم لكونهم مستترين عن الأعين

And it is said, ‘The intent with the Verse is that the Kafirs were saying the Angels are daughters of Allah^-azwj’, and they linked the Jinn to them due to their being concealed from the eyes’.

و قال الحسن و طائفة إن المراد أن الجن دعوا الكفار إلى عبادة الأصنام و إلى القول بالشرك فقبلوا من الجن هذا القول و أطاعوهم فصاروا من هذا الوجه قائلين بكون الجن شركاء لله و الحق هو القول الأول‏.

And Al-Hassan and a party said, ‘The intent is that the Jinn called the Kafirs to worship the idols and to the word with the Shirk (association). They accepted this word from the Jinn and obeyed them, so they became, from this aspect, speakers (believers) of the Jinn being associates of Allah^-azwj. And the truth, it is the first word.

وَ خَرَقُوا لَهُ بَنِينَ‏ قال الفراء معنى خرقوا افتعلوا و افتروا فأما الذين أثبتوا البنين فهم النصارى و قوم من اليهود و أما الذين أثبتوا البنات فهم العرب قالوا الملائكة بنات الله

and they are imputing for him having sons [6:100]. Al-Fara’a said, ‘The meaning of ‘imputing’ is they made up and fabricated. As for those affirming the sons, they are the Christians and a group from the Jews. And as for those affirming the daughters, they are the Arabs. They said the Angels are daughters of Allah^-azwj.

و قوله‏ بِغَيْرِ عِلْمٍ‏ كالتنبيه على ما هو الدليل القاطع على فساد هذا القول لأن الولد يشعر بكونه متولدا عن جزء من أجزاء الوالد و ذلك إنما يعقل في حق من يكون مركبا و يمكن انفصال بعض أجزائه عنه و ذلك في حق الأحد الفرد محال

And His^-azwj Words: without knowledge. [6:100], like the alerting upon what is the conclusive evidence upon the corruption of this word, because the child is an indication of it being produced from a segment from the segments of the parent, and that only comes to mind in trueness of the one who happens to be a compound, and it is possible to separate part of its parts away from it; and that, in reality, is the One^-azwj, the Individual.

فحاصل الكلام أن من علم أن الإله ما حقيقته استحال أن يقول له ولد

The speech results in that the one who knows that the God^-azwj is what He^-azwj really is, it would be impossible for him to be saying there being a son for Him^-azwj.

فقوله‏ بِغَيْرِ عِلْمٍ‏ إشارة إلى هذه الدقيقة و سُبْحانَهُ‏ تنزيه لله عن كل ما لا يليق به‏ وَ تَعالى‏ أي هو متعال عن كل اعتقاد باطل‏ و قول فاسد.

His^-azwj Words: without knowledge. [6:100], are an indication to this detail; and: Glorious is He, is a removal of Allah^-azwj all what is not related with Him^-azwj, and Exalted [6:100] – i.e., He^-azwj is Exalted from all false beliefs and corrupt words.

قوله سبحانه‏ وَ يَوْمَ يَحْشُرُهُمْ جَمِيعاً أي جميع الخلق أو الإنس و الجن‏ يا مَعْشَرَ الْجِنِ‏ أي يا جماعة الجن‏ قَدِ اسْتَكْثَرْتُمْ مِنَ الْإِنْسِ‏ أي من إغوائهم و إضلالهم أو منهم بأن جعلتموهم أتباعكم فحشروا معكم‏

Words of the Glorious: And the day He would be Gathering them altogether: – i.e., entirety of the creatures, or the human beings and the Jinn (only) – “O community of the Jinn! – i.e., O gathering of the Jinn – You had (deluded) a lot of the humans!” [6:128] – i.e., deviating them and straying them, or from them, by making them your followers, so they (are now being) gathered with you all.

وَ قالَ أَوْلِياؤُهُمْ مِنَ الْإِنْسِ‏ الذين أطاعوهم‏ رَبَّنَا اسْتَمْتَعَ بَعْضُنا بِبَعْضٍ‏ أي انتفع الإنس بالجن بأن دلوهم على الشهوات و ما يتوصل به إليها و الجن بالإنس بأن أطاعوهم و حصلوا مرادهم

And their friends from the humans would say, – those who had followed them – ‘Our Lord! Some of us enjoyed with the others [6:128] – i.e., the humans had benefited due to the Jinn by their pointing them upon the lustful desires and what they arrived with to it, and the Jinn with the humans, by their (humans) following them (Jinn), and it resulted in their purposes.

و قيل استمتاع الإنس بهم أنهم كانوا يعوذون بهم في المفاوز عند المخاوف و استمتاعهم بالإنس اعتراف بأنهم يقدرون على إجارتهم.

And it is said the enjoyment of the humans with (due to) them, they were seeking refuge with them during the frights (panic), and their enjoyment with the humans was their (humans) acknowledging that they (Jinn) were able upon sheltering them.

وَ بَلَغْنا أَجَلَنَا الَّذِي أَجَّلْتَ‏ أي البعث

and we reached our term which You had Made for us’. [6:128] – i.e., the Resurrection.

‏ وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً أي نكل بعضهم إلى بعض أو يجعل‏ بعضهم يتولى بعضا فيغويهم أو أولياء بعض و قرناؤهم في العذاب كما كانوا في الدنيا.

And like that We Cause some of the unjust ones to befriend the others [6:129] – i.e., transfer some of them to others or making some of them to be in charge of others so they would deviate them, or befriend others, and their pairs would be in the Punishment like what they had been (paired) in the world.

أَ لَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ‏ قال الطبرسي رحمه الله قوله‏ مِنْكُمْ‏ و إن كان خطابا لجميعهم و الرسل من الإنس خاصة فإنه يحتمل أن يكون لتغليب أحدهما على الآخر كما قال سبحانه‏ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ‏ و إن كان اللؤلؤ يخرج من الملح دون العذاب

Did there not come to you Rasools from you [6:130]. Al-Tabrsee, may Allah^-azwj have Mercy on him, said, ‘His^-azwj Words ‘from you’, and even though He^-azwj is Addressing to all of them, and the Rasools^-as are from the human beings in particular, for it is possible that it would be due to the prevailing of one of them over the other, just as the Glorious Said: There come forth from them the pearls and the rubies [55:22], and even though the pearls come out from the salty (water) besides the sweet.

و كما يقال أكلت الخبز و اللبن و إنما يأكل الخبز و يشرب اللبن و هو قول أكثر المفسرين

And like what it is said, ‘I ate the bread and the milk’, and rather he had eaten the bread and drank the milk, and it is the word of most of the interpreters.

و قيل إنه أرسل رسلا إلى الجن كما أرسل إلى الإنس عن الضحاك

And it is said, ‘He^-azwj Sent Messengers^-as to the Jinn like what He^-azwj had Sent to the humans’ – from Al-Zahaak.

و عن الكلبي كان الرسل يرسلون إلى الإنس ثم بعث محمد ص إلى الإنس و الجن

And from Al-Kalby, ‘The Messengers^-as were Sent to the humans, then He^-azwj Sent Muhammad^-as to the human beings and the Jinn’.

و قال ابن عباس إنما بعث الرسول من الإنس ثم كان يرسل هو إلى الجن رسولا من الجن

And Ibn Abbas said, ‘But rather He^-azwj Sent the Messengers^-as from the human being, then He^-azwj Sent to the Jinn, Messengers^-as from the Jinn’.

و قال مجاهد الرسل من الإنس و النذر من الجن‏.

And Mujahid said, ‘The Messengers^-as were from the humans, and the warner(s) were from the Jinn’.

و أقول قد مر تفسير الآيات في كتاب المعاد.

And I (Majlisi) am saying, ‘The interpretation of the Verses has passed in the Book of Resurrection’.

و قال الرازي في قوله تعالى‏ سَحَرُوا أَعْيُنَ النَّاسِ‏ احتج بهذه الآية القائلون بأن السحر محض التمويه.

And Al-Razi said regarding Words of the Exalted: they bewitched the eyes of the people [7:116]. The speakers argue with this Verse that the Sorcery is pure camouflage.

قال القاضي لو كان السحر حقا لكانوا قد سحروا قلوبهم لا أعينهم فثبت أن المراد أنهم تخيلوا أحوالا عجيبة مع أن الأمر في الحقيقة ما كان على ما وفق ما تخيلوه‏.

And Al-Qazi said, ‘If the sorcery was true, they would have bewitched their hearts, not their eyes. So, it proves that the intent is, they imagined the wondrous situations along with that the matter in the reality was upon not upon what they had imagined’.

وَ الْجَانَ‏ قال البيضاوي أي الجن.

(Surah) Al-Hijr: And the Jaan, [15:27]. Al-Bayzawi said, ‘I.e., the Jinn’.

و قيل إبليس و يجوز أن يراد به كون الجنس بأسره مخلوقا منها و انتصابه بفعل يفسره‏ خَلَقْناهُ مِنْ قَبْلُ‏ أي من قبل خلق الإنسان‏ مِنْ نارِ السَّمُومِ‏ أي من‏ نار الحر الشديد النافذ في المسام و لا يمتنع خلق الحياة في الأجرام البسيطة كما لا يمتنع خلقها في الجواهر المجردة فضلا عن الأجساد المؤلفة التي الغالب فيها الجزء الناري فإنها أقبل لها من التي الغالب فيها الجزء الأرضي

And it is said, Iblees^-la. And it is allowed that he^-la had been meant by it is being the genus, it’s species having been Created from it, and its verb is explains it: We Created him from before, – i.e., from before the Creation of the humans – from the toxic fire [15:27] – i.e., from the severe heat, permeating in the pores, and it is not impossible to create life in the simple bodies just as it is not impossible to create these in the abstract essences, as residue from the compiled bodies in which the fiery segment prevails, for it is more acceptable to it than that in which the earthly segment prevails.

و قوله‏ مِنْ نارِ باعتبار الجزء الغالب كقوله‏ خَلَقَكُمْ مِنْ تُرابٍ‏.

And His^-azwj Word: from the fire [15:27], considering the prevailing segment, like His^-azwj Words: He Created you from soil, [30:20].

و قال الرازي اختلفوا في أن الجان من هو قال عطاء عن ابن عباس يريد إبليس و هو قول الحسن و مقاتل و قتادة.

And Al-Razi said, ‘They are differing regarding the ‘Jaan’, who is it? Ata’a said, from Ibn Abbas, ‘He^-azwj Meant Iblees^-la’. And it is the word of Al-Hassan, and Maqatil, and Qatada.

و قال ابن عباس في رواية أخرى الجان هو أبو الجن و هو قول الأكثرين و سمي جانا لتواريه عن الأعين كما سمي الجن جنا لهذا السبب‏ و الجنين متوار في بطن أمه و معنى الجان في اللغة الساتر من قولك جن الشي‏ء إذا ستره

And Ibn Abbas said in another report, ‘The Jaan, it is the father of the Jinn’, and it is the word of many, and they are named as Jaan due to their being covered (concealed) from the eyes, like that the Jinn have named as Jinn, for this reason, and the foetus (Jineen) is concealed in the belly of its mother, and the meaning of the ‘Jaan’ in language, is the concealed, from your words, ‘Jann’ of the thing, when it is concealed.

فالجان المذكور هنا يحتمل أن يكون جانا لأنه يستر نفسه عن بني آدم أو يكون من باب الفاعل الذي يراد به المفعول كما تقول في لابن و تامر و ماءٍ دافِقٍ‏ و عِيشَةٍ راضِيَةٍ

The Jaan mentioned over here, it is possible that it would be Jaan because he is concealed from the children of Adam^-as, or it could be from a subject of the doer which the done is meant by it, like what you would say regarding the son, and a date owner, water ejected [86:6], or a pleasurable life [69:21].

و اختلفوا في الجن فقال بعضهم إنه جنس غير الشياطين و الأصح أن الشياطين قسم من الجن فكل من كان منهم مؤمنا فإنه لا يسمى بالشيطان و كل من كان منهم كافرا يسمى بهذا الاسم.

And they differed regarding the Jinn. Some of them said, it is a species, apart from the Satan^-la, and the most correct is that the Satan^-la is a division from the Jinn. So, every one of them who was a Momin, he cannot be named as ‘the Satan’, and every one of them who was a Kafir would be named by this name.

و الدليل على صحة ذلك أن لفظ الجن مشتق من الاجتنان بمعنى الاستتار فكل من كان كذلك كان من الجن.

And the evidence upon the correctness of that is that the wording ‘the Jinn’ is derived from the ‘shunning’, in the placenta (foetuses), in the meaning of the concealment. So ever one who was like that would be from the Jinn.

و السموم في اللغة الريح الحارة تكون بالنهار و قد تكون بالليل و على هذا فالريح الحارة فيها نار و لها لهب على ما ورد في الخبر أنها من فيح جهنم‏

And (the term) the toxic [15:27], in the language, is the hot wind happening to be at daytime, and it has come to be at night. And based upon this, so the hot wind, there is fire in it, and there are flames for it, based upon what is reported in the Hadeeth that it is from the surface of Hell.

قيل سميت سموما لأنها بلطفها تدخل مسام البدن و هي الخروق الخفية التي تكون‏ في جلد الإنسان يبرز منها عرقه و بخار باطنه.

It is said, ‘It is named as ‘toxic’, because, by its subtlety, it tends to enter the pores of the body, and these are the hidden holes which happen to be in the skin of the human being from which his sweat and internal vapours come out.

قال ابن مسعود هذا السموم جزء من سبعين جزءا من السموم التي منها الجان‏ و تلا هذه الآية.

Ibn Masoud said, ‘This ‘toxic’ is one part from seventy parts of the toxins from which are the Jaan’, and he recited this Verse.

فإن قيل كيف يعقل حصول الحيوان‏ من النار قلنا هذا على مذهبنا ظاهر لأن البنية عندنا ليست شرطا لإمكان حصول الحياة فإنه تعالى قادر على خلق الحياة و العقل و العلم في الجوهر الفرد و كذلك يكون قادرا على خلق الحياة و العقل في الجسم الحار.

If it is said, ‘How is it conceivable that the animal would result from the Fire?’, we say, ‘Upon our doctrine, this is apparent, because the building, in our view, isn’t conditional on the possibility of resulting in life, for He^-azwj the Exalted is Able upon Crating the life, and the intellect, and the knowledge in the essence of the individual, and like that He^-azwj would be Able upon Creating the life, and the intellect in the hot body’.

هَلْ أُنَبِّئُكُمْ‏ قال البيضاوي لما بين أن القرآن لا يصح أن يكون مما تنزلت به الشياطين أكد ذلك بأن بين أن محمدا ص لا يصح أن يتنزلوا عليه من وجهين

Shall I inform you [26:221] – Al-Bayzawi said, ‘When it is clear that the Quran, it cannot be from what the Satans^-la had descended with, it is confirmed that it is clear that Muhammad^-as, it is not correct that they (Satans^-la would be descending unto him^-as, from two aspects.

أحدهما أنه إنما يكون‏ على شرير كذاب كثير الإثم فإن اتصال الإنسان بالغائبات لما بينهما من التناسب و التواد و حال محمد ص على خلاف ذلك

One of these is, rather it happens upon the evil liar of many sins, for the connection of the human being with the unseen matter is due to the proportionality and the affection between them, and the state of Muhammad^-as is upon opposite of that.

و ثانيهما قوله‏ يُلْقُونَ السَّمْعَ وَ أَكْثَرُهُمْ كاذِبُونَ‏ أي الأفاكون يلقون السمع إلى الشياطين فيتلقون منهم ظنونا و أمارات لنقصان علمهم فينضمون إليها على حسب تخيلاتهم أشياء لا يطابق أكثرها كما جاء في الحديث الكلمة يختطفها الجني فيقرؤها في أذن وليه فيزيد فيها أكثر من مائة كذبة و لا كذلك محمد ص فإنه أخبر عن مغيبات كثيرة لا تحصى و قد طابق كلها.

And it’s second are His^-azwj Words: Inclining the hearing, and most of them are liars [26:223] – i.e., The liars are casting the hearing to the Satans^-la and they receive from them conjecture and signs of the deficiency of their knowledge, so they are joining it in accordance with their imaginations, things which most of them are not compatible, like what has come in the Hadeeth, the phrases which the Jinn was stealing and they were reciting it in the ear of his friend, and he would increase in it more than one hundred lies. And Muhammad^-as is not like that, for he^-as was informed about a lot of hidden matters which cannot be counted, and all of these were correct.

و قد فسر الأكثر بالكل كقوله‏ كُلِّ أَفَّاكٍ‏ و الأظهر أن الأكثرية باعتبار أقوالهم على معنى أن هؤلاء قل من يصدق منهم فيما يحكي عن الجني

And many have interpreted (the word) ‘every’, like His^-azwj Words: every sinful liar [26:222], and the more apparent is that the majority are considering their words based upon the meaning that they are few, the ones from them ratifying regarding what He^-azwj Narrated about the Jinn.

و قيل الضمائر للشياطين أي يلقون السمع إلى الملإ الأعلى قبل أن رجموا فيختطفون منهم بعض المغيبات. يوحون إلى أوليائهم أي يلقون مسموعهم منهم إلى أوليائهم‏ وَ أَكْثَرُهُمْ كاذِبُونَ‏ فيما يوحون به إليهم إذ يسمعونهم لا على نحو ما تكلمت به الملائكة لشرارتهم أو لقصور فهمهم أو ضبطهم أو أفهامهم‏.

And it is said, ‘The pronouns of ‘the Satans^-la’, i.e., they^-la are casting the hearing to the lofty assembly before they return, so they are stealing form them some of the hidden matters. They^-la revealing to their^-la friends, i.e., they^-la casting their hearsay to their^-la friends, and most of them are liars [26:223], regarding what they are revealing to them when they hear, not based upon an approximate of what the Angels had spoken with, for their^-la evils or due to the deficiency of their^-la understanding, or their^-la accuracy, or their^-la deeds.

قالَ عِفْرِيتٌ‏ قال البيضاوي خبيث مارد مِنَ الْجِنِ‏ بيان له لأنه يقال للرجل الخبيث المنكر المعفر أقرانه و كان اسمه ذكوان أو صخر قَبْلَ أَنْ تَقُومَ مِنْ مَقامِكَ‏ مجلسك للحكومة و كان يجلس إلى نصف النهار وَ إِنِّي عَلَيْهِ‏ على حمله‏ لَقَوِيٌّ أَمِينٌ‏ لا أختزل منه شيئا و لا أبدله انتهى‏.

A fierce one from the Jinn said, – Al-Bayzawi said, ‘A wicked, apostate from the Jinn. An explanation for it is because it is said for the man, ‘The wicked, the reprehensible, a demon of his pairing’, and his name would be ‘clever’ or ‘solid’ – before you arise from your place, – your^-as gathering for the judgments, and he (Suleyman^-as) used to sit up to the middle of the day – and I am strong upon it, – upon carrying it – reliable’ [27:39] – I will neither reduce anything from it nor alter it.

قوله تعالى‏ مِنَ الْجِنَّةِ يدل على أن الجن مكلفون و معذبون بالنار مع سائر الكفار.

Words of the Exalted: from the Jinn [32:13] – evidence upon that the Jinn are an encumbered (species) and Punished with the Fire along with rest of the Kafirs.

وَ مِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ‏ قال الطبرسي رحمه الله المعنى و سخرنا له من الجن من يعمل‏ بحضرته و أمام عينه ما يأمرهم به من الأعمال كما يعمل الآدمي بين يدي الآدمي بأمر ربه تعالى و كان يكلفهم الأعمال الشاقة مثل عمل الطين و غيره.

And from the Jinn were ones who worked in front of him by the Permission of his Lord. [34:12] – Al-Tabarsee, may Allah^-azwj have Mercy on him, said, ‘And We^-azwj had Subdued for him^-as from the Jinn, ones who worked in his^-as presence and in front of his^-as eyes, and he^-as was ordering them with it for the deeds just as the human works in front of the human, by the Permission of his Lord^-azwj the Exalted, and he^-as had encumbered them the grievous works, like working the clay and other such.

و قال ابن عباس سخرهم الله لسليمان و أمرهم بطاعته فيما يأمرهم به و في هذا دلالة على أنه قد كان من الجن من هو غير مسخر له.

And Ibn Abbas said, ‘Allah^-azwj had Subdued them for Suleyman^-as and Commanded them with obeying him^-as regarding whatever he^-as orders them with, and in this there is evidence upon that there were from the Jinn one who was other than Subdued to him^-as.

وَ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنا نُذِقْهُ مِنْ عَذابِ السَّعِيرِ أي و من يعدل من هؤلاء الجن الذين سخرناهم لسليمان عما أمرناهم به من طاعة سليمان‏ نُذِقْهُ مِنْ عَذابِ السَّعِيرِ أي عذاب النار في الآخرة عن أكثر المفسرين.

And one from them who evaded Our Command, We shall Make him taste Punishment of the Blazing Fire [34:12] – i.e., and the one from these Jinn, those who had been Subdued to Suleyman^-as, were to turn away from what We^-azwj have Commanded them with, from obeying Suleyman^-as: We shall Make him taste Punishment of the Blazing Fire [34:12] – i.e., Punishment of the Fire in the Hereafter’ – from most of the interpreters.

و في هذا دلالة على أنهم قد كانوا مكلفين.

And in this there is evidence upon that they were encumbered.

و قيل معناه نذيقه العذاب في الدنيا و أن الله سبحانه وكل بهم ملكا بيده سوط من نار فمن زاغ منهم عن طاعة سليمان ضربه ضربة أحرقته.

And it is said it’s meaning is, We^-azwj shall Make him taste the Punishment in the world. And Allah^-azwj the Glorious had Allocated an Angel with them having a fiery whip in his hand. So, the one from them who evaded obeying Suleyman^-as, he struck them with a strike, burning him.

يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ‏ و هي بيوت الشريعة.

They were making for him whatever he so desired, from the prayer Niches, [34:13] – and these are houses of Law.

و قيل هي القصور و المساجد يتعبد فيها و كان مما عملوه بيت المقدس‏ وَ تَماثِيلَ‏ يعني صورا من نحاس و شبه و زجاج و رخام كانت الجن تعملها.

And it is said, ‘These are castles, and the Masjid worshipped in, and it was from what they had worked, Bayt Al-Maqdis – and figurines – meaning Images of brass and it’s like, and glass, and marble. The Jinn used to make these.

و قال بعضهم‏ كانت صورا للحيوانات.

And some of them said, ‘These were images of the animals’.

و قال آخرون كانوا يعملون صور السباع و البهائم على كرسيه ليكون أهيب له.

And others said, ‘They were making images of the lions and the beasts upon his^-as chairs for these to be dignified for him^-as.

قال الحسن و لم يكن يومئذ التصاوير محرمة و هي محظورة في شريعة نبينا ص.

And Al-Hassan said, ‘And in those days the images were not forbidden, and these were Prohibited in the Law of our Prophet^-as’.

و قال ابن عباس كانوا يعملون صور الأنبياء و العباد في المساجد ليقتدي بهم‏

And Ibn Abbas said, ‘They were making images of the Prophets^-as and the servants in the Masjids in order to imitate (be led by) them.

وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: وَ اللَّهِ مَا هِيَ تَمَاثِيلُ الرِّجَالِ وَ النِّسَاءِ وَ لَكِنَّهَا الشَّجَرُ وَ مَا أَشْبَهَهُ.

And it is reported from Al-Sadiq^-asws having said: ‘By Allah^-azwj! These are not figurines of the men and the women, but these were trees and what resembles it’’.

وَ جِفانٍ كَالْجَوابِ‏ أي صحاف كالحياض يجبى فيها الماء أي يجمع. و قيل إنه كان يجتمع على كل جفنة ألف رجل يأكلون بين يديه‏

and bowls like the watering troughs – i.e., Containers like the fountains wherein would be the water, i.e., collected. And it is that a thousand men used to gather upon every trough eating in front of it.

وَ قُدُورٍ راسِياتٍ‏ أي ثابتات لا تزلن عن أمكنتهن لعظمتهن‏

and fixed cauldrons – i.e., affixed, not moving from their places due to their largeness.

فَلَمَّا قَضَيْنا عَلَيْهِ الْمَوْتَ‏ أي فلما حكمنا على سليمان بالموت.

But when We Decreed death unto him, [34:14] – i.e., When We^-azwj Decide for the death to be upon Suleyman^-as.

و قيل معناه أوجبنا على سليمان‏.

And it is said its meaning is ‘We^-azwj Obliged (the death) upon Suleyman^-as’.

ما دَلَّهُمْ عَلى‏ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ‏ أي ما دل الجن على موته إلا الأرضة و لم يعلموا موته حتى أكلت عصاه فسقط فعلموا أنه ميت.

nothing evidenced them upon his death except an insect of the earth which ate his staff. [34:14] – i.e., nothing pointed the Jinn upon his^-as death except the termite, and they did not know of his^-as death until it had eaten his^-as staff, so he^-as fell down, then they knew he^-as had died.

وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ سُلَيْمَانَ أَمَرَ الشَّيَاطِينَ فَعَمِلُوا لَهُ قُبَّةً مِنْ قَوَارِيرَ فَبَيْنَمَا هُوَ قَائِمٌ مُتَّكِئٌ عَلَى عَصَاهُ فِي الْقُبَّةِ يَنْظُرُ إِلَى الْجِنِّ كَيْفَ يَعْمَلُونَ‏ وَ هُمْ يَنْظُرُونَ إِلَيْهِ لَا يَصِلُونَ إِلَيْهِ إِذَا رَجُلٌ مَعَهُ فِي الْقُبَّةِ

And it is reported by Abu Baseer, from Abu Ja’far^-asws having said: ‘Suleyman^-as ordered the Satans^-la, so they^-la made a dome for him^-as from glass. While he^-as was standing, leaning upon his^-as staff in the dome looking at the Jinn how they were working, and they were looking at him^-as, not arriving to him^-as, when there was a man with him^-as in the dome.

فَقَالَ مَنْ أَنْتَ قَالَ أَنَا الَّذِي لَا أَقْبَلُ الرُّشَى وَ لَا أَهَابُ الْمُلُوكَ فَقَبَضَهُ وَ هُوَ قَائِمٌ مُتَّكِئٌ عَلَى عَصَاهُ فِي الْقُبَّةِ

He^-as said: ‘Who are you?’ He said, ‘I am the one who neither accepts any bribe nor awed by the kings’. He captured him (his^-as soul) while he^-as was standing, leaning upon his^-as staff in the dome’.

قَالَ فَمَكَثُوا سَنَةً يَعْمَلُونَ لَهُ حَتَّى بَعَثَ اللَّهُ الْأَرَضَةَ فَأَكَلَتْ مِنْسَأَتَهُ.

He^-asws said: ‘They remained for a year working for him^-as until Allah^-azwj Sent the termite and it ate his^-as staff’’.

وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَكَانَ آصِفُ يُدَبِّرُ أَمْرَهُ حَتَّى دَبَّتِ الْأَرَضَةُ فَلَمَّا خَرَّ أَيْ سَقَطَ سُلَيْمَانُ مَيِّتاً تَبَيَّنَتِ الْجِنُ‏ أَيْ ظَهَرَتِ الْجِنُّ فَانْكَشَفَتْ‏ لِلنَّاسِ‏ أَنْ لَوْ كانُوا يَعْلَمُونَ الْغَيْبَ ما لَبِثُوا فِي الْعَذابِ الْمُهِينِ‏ مَعْنَاهُ فِي الْأَعْمَالِ الشَّاقَّةِ.

And in another Hadeeth from Abu Abdullah^-asws having said: ‘Aasif^-as was managing his^-as affairs until the termite crawled. So, when he fell down, – i.e., Suleyman^-as fell down dead – it was clear to the Jinn – it was apparent to the Jinn, and it was uncovered for the people – that had they known the unseen, they would not have remained in the abasing torment [34:14]. It’s meaning is regarding the grievous works’’.

و قيل إن المعنى تبينت عامة الجن و ضعفاؤهم أن رؤساءهم لا يعلمون الغيب لأنهم كانوا يوهمونهم أنهم يعلمون الغيب.

And it is said that the meaning is that it became clear to the jinn and their weak ones and their chiefs that they were not knowing the unseen (hidden matters), because they were imagining that they knew the hidden matters.

و قيل معناه تبينت الإنس أن الجن كانوا لا يعلمون الغيب فإنهم كانوا يوهمون الإنس أنا نعلم الغيب و إنما قال‏ تَبَيَّنَتِ الْجِنُ‏ كما يقول من يناظر غيره و يلزمه الحجة هل تبين لك أنك باطل‏.

And it is said its meaning is, it became clear to the humans that the Jinn were not knowing the hidden matters, for they were purporting to the humans, ‘We do know the hidden matters’. But rather, He^-azwj Said: it was clear to the Jinn – just as he would say, the one who debates someone else and necessitates him the argument, ‘Is it clear to you that you are false?’

و يؤيده قراءة علي بن الحسين و أبي عبد الله ع و ابن عباس و الضحاك تبينت الإنس‏.

And it is supported by the recitation of Ali^-asws Bin Al-Husayn^-asws and Abu Abdullah^-asws, and Ibn Abbas, and Al-Zahaak, it was clear to the humans.

و أما الوجه في عمل الجن تلك الأعمال العظيمة فهو أن الله تعالى زاد في أجسامهم و قوتهم و غير خلقهم عن خلق الجن الذين لا يرون للطافتهم و رقة أجسامهم على سبيل الإعجاز الدال على نبوة سليمان

And as for the aspect regarding the Jinn doing that mighty work, so it is that Allah^-azwj the Exalted had Increased in their bodies and their strengths and Changed their physique from the physique of the Jinn who are not been see due to their subtleties and their delicate bodies, based upon the way of the miracle evidencing upon the Prophet-hood of Suleyman^-as.

فكانوا بمنزلة الأسراء في يده و كانوا يتهيأ لهم الأعمال التي كان يكلفها إياهم ثم لما مات ع جعل الله خلقهم على ما كانوا عليه فلا يتهيأ لهم في هذا الزمان من ذلك شي‏ء.

So, they were at the status of the captives in his^-as hand, and they were prepared for the deeds which he^-as had encumbered them for. Then, when he^-as died, Allah^-azwj Made their creations upon what they had been upon, so it is not befitting for them in this time period, anything from that.

و قال في قوله تعالى‏ بَلْ كانُوا يَعْبُدُونَ الْجِنَ‏ بطاعتهم إياهم فيما دعوهم إليه من عبادة الملائكة.

And he said regarding Words of the Exalted: But, they were worshipping the Jinn. [34:41] – due to their obedience to them in whatever they had called them to, from worshipping the Angels.

و قيل المراد بالجن إبليس و ذريته و أعوانه‏

And it is said that the intent with the Jinn, is Iblees^-la and his^-la offspring and his^-la supporters.

أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ‏ مصدقون بالشياطين مطيعون لهم.

Most of them were believing in them [34:41] – ratifying the Satans^-la, being obedient to them^-la.

و قال في قوله تعالى‏ وَ حَقَّ عَلَيْهِمُ الْقَوْلُ‏ أي كلمة العذاب‏ فِي أُمَمٍ‏ أي مع أمم‏ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَ الْإِنْسِ‏ على مثل حالهم و اعتقادهم.

And regarding Words of the Exalted: the Word has proven true upon them – i.e., the Word of the Punishment – among communities – i.e., with communities – which has passed from before them, from the Jinn and the human beings. [46:18] – upon the likes of their state and their beliefs.

قال قتادة قال الحسن الجن لا يموتون فقلت‏ أُولئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ‏ الآية تدل على خلافه‏.

Qatada said, ‘Al-Hassan said, ‘They Jinn do not die’. I said, ‘They are those, the Word has proven true upon them among communities [46:18] – the Verse evidence’s upon its opposite’.

قوله تعالى‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِ‏ قال الرازي في كيفية هذه الواقعة قولان الأول قال سعيد بن جبير كانت الجن تستمع فلما رجموا قالوا هذا الذي حدث في السماء إنما حدث لشي‏ء حدث في الأرض فذهبوا يطلبون السبب.

Words of the Exalted: And when We Turned a number of the Jinn towards you [46:29]. Al Razi said, ‘There are two words regarding the mode of this event. The firs, Saeed Bin Jubeyr said, ‘The Jinn used to listen (to the lofty assembly of the Angels). When they returned, they said, ‘This is which has occurred in the sky. But rather, it has occurred for a thing to occur in the earth’. So they went on to seek the cause’.

و كان قد اتفق أن النبي ص لما آيس من أهل مكة أن يجيبوه خرج إلى الطائف ليدعوهم إلى الإسلام فلما انصرف إلى مكة و كان ببطن نخلة أقام به يقرأ القرآن

And there is consensus that the Prophet^-as, when he^-as had despaired from the people of Makkah from answering him^-as, he^-as went out to Al-Taif in order to call them to Al-Islam. When he^-as left to go to Makkah^-azwj and was in a plantation, he^-as stayed in it reciting the Quran.

فمر به نفر من أشراف جن نصيبين كان إبليس بعثهم ليعرف‏ السبب الذي أوجب حراسة السماء بالرجم فتسمعوا القرآن و عرفوا أن ذلك السبب.

A number of the noble Jinn of Nasibeyn passed by him^-as. Iblees^-la had sent them to know the cause which obliged the protection of the sky with the pelting (with the meteors). They listened to the Quran and recognised that, that was the cause’.

الثاني أن الله أمر رسوله أن ينذر الجن و يدعوهم إلى الله تعالى و يقرأ عليهم القرآن فصرف الله تعالى إليه نفرا من الجن ليسمعوا القرآن و ينذروا قومهم.

The second is that Allah^-azwj had Commanded His^-azwj Rasool^-as to warn the Jinn and call them to Allah^-azwj the Exalted and recited the Quran to them. So Allah^-azwj the Exalted Turned a number of the Jinn to him^-as for them to be listening to the Quran and warn their people.

و يتفرع على ما ذكرناه فروع الأول نقل‏ القاضي في تفسيره عن الجن أنهم كانوا يهودا لأن في الجن مللا كما في الإنس من اليهود و النصارى و المجوس و عبدة الأوثان‏

And there branch out branches based upon what we have mentioned. The first is, Al-Qazy has transmitted in his Tafseer about the Jinn, they were Jews, because there are nations among the Jinn like what they are among the humans, from the Jews, and the Christians, and the Magians, and idol worshippers.

و أطبق المحققون على أن الجن مكلفون سئل ابن عباس هل للجن ثواب قال نعم لهم ثواب و عليهم عذاب‏ يلتقون في الجنة و يزدحمون على أبوابها.

And the researchers are concurring upon that the Jinn are encumbered. Ibn Abbas was asked, ‘Are there Rewards for the Jinn?’ He said, ‘Yes, there are Rewards for them and Punishments upon them. They would be meeting in the Paradise and crowding at its doors’.

الثاني قال صاحب الكشاف النفر دون العشرة و يجمع أنفارا

The second, the author of ‘Al-Kashaf’ said, ‘The number was below ten a gathering of persons’.

ثم روى ابن جرير الطبري عن ابن عباس أن أولئك الجن كانوا سبعة أنفار من أهل نصيبين فجعلهم رسول الله ص رسلا إلى قومهم.

Then, it is reported by Ibn Jareer Al-Tabari, from Ibn Abbas that those Jinn were seven in number, from the people of Nasibeyn. Rasool-Allah^-as made them to be messengers to their people’.

و عن زر بن حبيش كانوا تسعة أحدهم زوبعة.

And from Zirr Bin Hubeysh, ‘They were nine in number. One of them was a violent storm’.

الثالث اختلفوا في أنه هل كان عبد الله بن مسعود مع النبي ص ليلة الجن أم لا و الروايات فيه مختلفة.

The third is, they are differing regarding whether Abdullah Bin Masoud was with the Prophet^-as on the night of the Jinn or not, and the reports regarding it differ.

الرابع‏ رَوَى الْقَاضِي فِي تَفْسِيرِهِ عَنْ أَنَسٍ قَالَ: كُنْتُ مَعَ النَّبِيِّ ص فِي جِبَالِ مَكَّةَ إِذْ أَقْبَلَ شَيْخٌ مُتَوَكِّئٌ عَلَى عُكَّازَةٍ فَقَالَ ص مِشْيَةَ جِنِّيٍّ وَ نَغْمَتَهُ فَقَالَ أَجَلْ

The fourth, it is reported by Al-Qazi in his Tafseer, from Anas (well-known fabricator) who said, ‘I was with the Prophet^-azwj in a mountain of Makkah when an old man came leaning upon a crutch. He^-as said: ‘A git of the Jinn and its tone’. He said, ‘Yes’.

فَقَالَ مِنْ أَيِّ الْجِنِّ أَنْتَ فَقَالَ أَنَا هَامَةُ بْنُ هِيمِ بْنِ لَاقِيسَ بْنِ إِبْلِيسَ

He^-as said: ‘From which Jinn are you?’ He said, ‘I am Hamah Bin Heem Bin Al-Aqeys son of Iblees^-la’.

فَقَالَ لَا أَرَى بَيْنَكَ وَ بَيْنَ إِبْلِيسَ إِلَّا أَبَوَيْنِ فَكَمْ أَتَى عَلَيْكَ قَالَ أَكَلْتُ عُمُرَ الدُّنْيَا إِلَّا أَقَلَّهَا وَ كُنْتُ وَقْتَ قَابِيلَ وَ هَابِيلَ‏ أَمْشِي بَيْنَ الْآكَامِ

He^-as said: ‘I^-as don’t see there being between you and Iblees^-la except two fathers (generations), so how much (age) has come upon you?’ He said, ‘I have eaten (spent) the age of the world except a little of it, and I was at the time Qabeel^-la and Habeel^-as, walking between the mounds’.

وَ ذَكَرَ كَثِيراً مِمَّا مَرَّ بِهِ وَ ذَكَرَ فِي جُمْلَتِهِ أَنْ قَالَ قَالَ لِي عِيسَى إِنْ لَقِيتَ مُحَمَّداً ص‏ فَأَقْرِئْهُ عَنِّي السَّلَامَ وَ قَدْ بَلَّغْتُ سَلَامَهُ وَ آمَنْتُ بِكَ‏

And he mentioned a lot of what has passed with, and he mentioned in summary, that he said, ‘Isa^-as said to me: ‘If you were to meet Muhammad^-as, then convey him^-as the greetings from me^-as, and I hereby deliver his^-as greeting, and I believe in you^-as’.

فَقَالَ إِنَّ مُوسَى ع عَلَّمَنِي التَّوْرَاةَ وَ عِيسَى ع عَلَّمَنِي الْإِنْجِيلَ فَعَلِّمْنِي الْقُرْآنَ فَعَلَّمَهُ عَشْرَ سُوَرٍ وَ قُبِضَ رَسُولُ اللَّهِ ص وَ لَمْ تتمه‏ [يُتِمَّهُ‏].

He said, ‘Musa^-as had taught me the Torah, and Isa^-as taught me the Evangel, so teach me the Quran’. He^-as taught him ten Chapters, and Rasool-Allah^-as passed away, and did not complete it’’.

و اختلفوا في تفسير قوله‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِ‏ فقال بعضهم لما لم يقصد الرسول قراءة القرآن عليهم فهو تعالى ألقى في قلوبهم ميلا إلى القرآن و داعية إلى استماعه فلهذا السبب قال‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِ‏

And they differed regarding the interpretation of His^-azwj Words: And when We Turned a number of the Jinn towards you [46:29]. Some of them said, ‘When the Rasool^-as aimed recitation of the Quran to them, He^-azwj the Exalted Cast in their hearts to incline towards the Quran and Called to listen to it. For this reason, He^-azwj Said: And when We Turned a number of the Jinn towards you [46:29].

فَلَمَّا حَضَرُوهُ‏ الضمير للقرآن أو للرسول‏ قالُوا أي قال بعضهم لبعض‏ أَنْصِتُوا أي اسكتوا مستمعين فلما فرغ من القراءة وَلَّوْا إِلى‏ قَوْمِهِمْ مُنْذِرِينَ‏ ينذرونهم و ذلك لا يكون إلا بعد إيمانهم لأنهم لا يدعون غيرهم إلى استماع القرآن و التصديق به إلا و قد آمنوا بوعيده‏ قالُوا يا قَوْمَنا إِنَّا سَمِعْنا كِتاباً إلخ وصفه‏ بوصفين.

So, when they presented, [46:29] – the pronoun is for the Quran or for the Rasool^-as. they said, – i.e., some of them said to the others – ‘Listen!’ – i.e., be silent, listening, so when he^-as was free from the recitation – they turned back towards their people, warning them [46:29] – warning them, and that cannot happen except after their faith, because they were not calling others to listen to the Quran and ratifying it, except and they had believed in his^-as promise. They said, ‘O our people! We heard a Book [46:30], describing with two descriptions.

الأول كونه مصدقا لكتب الأنبياء ع فهو يماثل سائر الكتب الإلهية في الدعوة إلى المطالب العالية الشريفة.

The first is his^-as being a ratifier of the Books of the Prophets^-as, so he^-as resembles rest of the Divine Books calling to the lofty (and) noble demands.

و الثاني أن هذه المطالب حقة في أنفسها يعلم كل أحد بصريح عقله‏ كونها كذلك و إنما قالوا مِنْ بَعْدِ مُوسى‏ لأنهم كانوا على اليهودية.

And the second is that these demands are true in themselves. Everyone with an open mind knows it being like that, and rather they said, from after Musa, [46:30] because they were upon the Judaism.

و عن ابن عباس أن الجن ما سمعت أمر عيسى فلذا قالوا مِنْ بَعْدِ مُوسى‏ أَجِيبُوا داعِيَ اللَّهِ‏ أي الرسول أو الواسطة الذي يبلغ عنه. و يدل على أنه كان مبعوثا إلى الجن كما كان مبعوثا إلى الإنس قال مقاتل و لم يبعث الله نبيا إلى الإنس و الجن قبله‏.

And from Ibn Abbas, ‘The Jinn had not heard the matter of Isa^-as, so for that (reason) they said, from after Musa, [46:30]. Answer the Call of Allah [46:31] – i.e., the Rasool^-as, or the intermediary who delivers on his^-as behalf’, and it evidence’s upon that he^-as had been Sent to the Jinn just as he^-as had been Sent to the humans. Muqatil said, ‘And Allah^-azwj had not Sent any Prophet^-as to the humans and the Jinn, before him^-as’.

و اختلفوا في أن الجن هل لهم ثواب أم لا قيل لا ثواب لهم إلا النجاة من النار ثم يقال لهم كونوا ترابا مثل البهائم و احتجوا بقوله تعالى‏ وَ يُجِرْكُمْ مِنْ عَذابٍ أَلِيمٍ‏ و هو قول أبي حنيفة

And they differed regarding that the Jinn, are there any Rewards for them or not? It is said there is no Reward for them except the salvation from the Fire. Then He^-azwj would Say to them: “Be dust like the animals!” And they have argued by Words of the Exalted: and Protect you from the painful Punishment [46:31] – and it is the word of Abu Haneefa.

و الصحيح أنهم في حكم بني آدم فيستحقون الثواب على الطاعة و العقاب على المعصية و هذا قول أبي ليلى‏ و مالك و جرت بينه و بين أبي حنيفة في هذا الباب مناظرة قال الضحاك يدخلون الجنة و يأكلون و يشربون.

And the correct is, they are in the Judgment of the children of Adam^-as, so they would be deserving the Rewards upon the obedience, and the Punishment upon the disobedience – and this is the world of Abu Kayli, and Malik, and there had flowed a debate between him and Abu Haneefa, regarding this subject. Al-Zahak said, ‘They would be entering the Paradise and eating and drinking’.

و الدليل على صحة هذا القول كل دليل دل على أن البشر يستحقون الثواب على الطاعة فهو بعينه قائم في حق الجن و الفرق بين البابين بعيد جدا انتهى‏.

And the evidence upon the correctness of this word is every evidence pointing upon that the mortals are deserving the Rewards upon the obedience, so it exactly stands in the right of the Jinn, and the difference between the two subjects is very far-fetched’ – end.

و قال البيضاوي في قوله‏ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ‏ و هو بعض ذنوبكم و هو ما يكون في خالص حق الله فإن المظالم لا يغفر بالإيمان‏ وَ يُجِرْكُمْ مِنْ عَذابٍ أَلِيمٍ‏ هو معد للكفار

And Al-Bayzawi said regarding His^-azwj Words: He will Forgive your sins for you – and it is some of your sins, and it is what happened in purely the Right of Allah^-azwj, for the injustices (to others) cannot be Forgiven due to the Eman – and Protect you from the painful Punishment [46:31] – it is Prepared for the Kafirs.

فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ‏ إذ لا ينجي منه مهرب‏ وَ لَيْسَ لَهُ مِنْ دُونِهِ أَوْلِياءُ يمنعونه منه‏ فِي ضَلالٍ مُبِينٍ‏ حيث اعترضوا عن إجابة من هذا شأنه‏.

So he wouldn’t be escaping in the earth, – when no fleer from Him^-azwj would be rescued – and there wouldn’t be a guardian for him besides Him. – preventing Him^-azwj from it – They are in clear straying’ [46:32] – whereby they are objecting from answering the one^-as who is of this glory.

و قال الطبرسي رحمه الله قوله تعالى‏ وَ خَلَقَ الْجَانَ‏ أي أبا الجن قال الحسن هو إبليس أبو الجن و هو مخلوق من لهب النار كما أن آدم مخلوق من طين‏ مِنْ مارِجٍ مِنْ نارٍ أي نار مختلط أحمر و أسود و أبيض عن مجاهد.

And Al-Tabarsee, may Allah^-azwj have Mercy on him, said, ‘Words of the Exalted: And Created the Jaan [55:15] – i.e., father of the Jinn’. Al-Hassan said, ‘It is Iblees^-la father^-la of the Jinn, and he^-la is a creature from a flame of the fire just as Adam^-as is a creature from clay – from smokeless fire [55:15] – i.e., a mixed fire, red, and black, and white – from Mujahid.

و قيل المارج الصافي من لهب النار الذي لا دخان فيه‏

And it is said, ‘smokeless’ is the clear from the flames of the fire which there is no smoke in it.

سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلانِ‏ أي سنقصد لحسابكم أيها الجن و الإنس و الثقلان أصله من الثقل و كل شي‏ء له وزن و قدر فهو ثقل و إنما سميا ثقلين لعظم خطرهما و جلالة شأنهما بالإضافة إلى ما في الأرض من الحيوانات و لثقل وزنهما بالعقل و التمييز.

We shall soon Deal with you (with) the two weighty things! [55:31] – i.e., We^-azwj shall be Aiming for your Reckoning, O Jinn, and humans!’ And the ‘two weighty things’, it’s origin is from the ‘heaviness’, and all things having a weight for it and measurement, so it is heavy. And rather, they have been named as ‘two heavy things’ due to the mightiness of their seriousness and majesty of their occupations with the addition to what is in the earth from the animals, and due to the heaviness of their weight with the intellects and the distinctiveness.

و قيل لثقلهما على الأرض أحياء و أمواتا و منه قوله تعالى‏ وَ أَخْرَجَتِ الْأَرْضُ أَثْقالَها أي أخرجت ما فيها من الموتى.

And it is said, ‘Due to their weight upon the earth, living and dead, and from it are Words of the Exalted: And the earth throws out its burdens [99:2] – i.e., Bring forth whatever is in it from the dead’.

أَنْ تَنْفُذُوا أي تخرجوا هاربين من الموت‏ مِنْ أَقْطارِ السَّماواتِ وَ الْأَرْضِ‏ أي جوانبهما و نواحيهما فَانْفُذُوا أي فاخرجوا فلن تستطيعوا أن تهربوا منه‏ لا تَنْفُذُونَ إِلَّا بِسُلْطانٍ‏ أي حيث توجهتم فثم ملكي و لا تخرجون من سلطاني فأنا آخذكم بالموت‏.

to pass beyond – getting out fleeing from the death – the diameter of the skies and the earth, – i.e., it’s sides and it’s areas – then pass. – i.e., then get out, by you will never be able to flee from it – You will not be passing through except with authorisation [55:33] – i.e., wherever you are headed, so there is My^-azwj Kingdom, and you will not exit from My^-azwj Authority, for I^-azwj shall be Seizing you all with the death.

و قيل أي لا تخرجون إلا بقدرة من الله و قوة يعطيكموها بأن يخلق لكم مكانا آخر سوى السماوات و الأرض و يجعل لكم قوة تخرجون بها إليه‏.

And it is said, ‘Yes, you will not be exiting by the power from Allah^-azwj and strength. He^-azwj will give it to you by Creating another place for you besides the skies and the earth, and Make strength for you all to be exiting by it to Him^-azwj.

لَمْ يَطْمِثْهُنَ‏ أي لم يقتضهن و الاقتضاض النكاح بالتدمية أي لم يطأهن و لم يغشهن‏ إِنْسٌ قَبْلَهُمْ وَ لا جَانٌ‏ فهن أبكار لأنهن خلقن في الجنة.

neither having been touched – i.e., deflowered, and the deflowering is the sex with the bleeding, i.e., they have not been treaded on and not been overwhelmed (during sex) – by a human before them nor Jinn [55:56] – so these are virgins because they have been Created in the Paradise.

فعلى هذا القول هؤلاء من حور الجنة.

So, based upon this word, they are from the Houries of Paradise.

و قيل هن من نساء الدنيا لم يمسسهن منذ أنشئن خلق

And it is said they are from women of the world, not having been touched since they had been (re) Created.

قال الزجاج‏ و فيها دلالة على أن الجني يغشى كما يغشى الإنسي

Al-Zajaj said, ‘And in it is evidence upon that the Jinn do overwhelm (have sex) like what the human beings do’.

و قال ضمرة بن حبيب و فيها دليل على أن للجن ثوابا و أزواجا من الحور فالإنسيات للإنس و الجنيات للجن.

And Zamrah Bin Habeeb said, ‘And in it is evidence upon that there are Rewards for the Jinn and spouses from the Houries, so the female humans would be for the humans, and the female Jinn would be for the Jinn’.

و قال البلخي و المعنى أن ما يهب الله لمؤمني الإنس من الحور لم يطمثهن إنس و ما يهب الله لمؤمني الجن من الحور لم يطمثهن جان انتهى.

And Al-Balkhy said, ‘And the meaning that what Allah^-azwj would Grant to the human Momin from the Houries, the humans would not have touched them, and what Allah^-azwj Grants to the Momin Jinn, from the Houries would not have been touched by the Jinn’ – end.

و قال الرازي في قوله تعالى‏ فَبِأَيِّ آلاءِ رَبِّكُما الخطاب للإنس و الجن أو الذكر و الأنثى أو المراد التكرار للتأكيد.

And Al-Razy said regarding Words of the Exalted: So which of the Favours of your Lord with you two belie? [55:13] – the Address is to the humans and the Jinn, or the male and the female, or the intent is the reiteration for the emphasis.

أو المراد العموم لأن العام يدخل فيه قسمان كالحاضر و غير الحاضر و السواد و غير السواد و البياض و غيره و هكذا أو القلب و اللسان فإن التكذيب قد يكون بالقلب و قد يكون باللسان أو التكذيب للدلائل السمعية و العقلية

Or the intent is the generality, because the generality, two divisions are included in it, like the present and not present, and the black and the not black, and the white and others, and like this, or the heart and the tongue, for the belying happens with the heart and happens with the tongue, or the belying is for the evidence of the hearing, and the intellect.

و الظاهر منها الثقلان لقوله‏ سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلانِ‏ و قوله‏ يا مَعْشَرَ الْجِنِّ وَ الْإِنْسِ‏ و قوله‏ خَلَقَ الْإِنْسانَ‏ وَ خَلَقَ الْجَانَ‏.

And the apparent from it are the two heavyweights due to His^-azwj Words: We shall soon Deal with you (with) the two weighty things! [55:31]; and His^-azwj Words: O communities of the Jinn and the humans! [55:33]; and His^-azwj Words: Created the humans and Created the Jaan’.

و قال في قوله تعالى‏ لَمْ يَطْمِثْهُنَ‏ إلى آخره ما الفائدة في ذكر الجان مع أن الجان لا يجامع.

And he said regarding Words of the Exalted: neither having been touched [55:56] – up to its end. What is the benefit in mentioning the Jaan along with that the Jaan do not copulate?’

نقول ليس كذلك بل الجن لهم أولاد و ذرية و إنما الخلاف في أنهم هل يواقعون الإنس أم لا و المشهور أنهم يواقعون و لما كانت الجنة فيها الإنس و الجن كانت مواقعة الإنس إياهن كمواقعة الجن فوجبت الإشارة إلى نفيهما انتهى‏.

We (Majlisi) said, ‘It isn’t like that. But the Jinn, there are children for them and offspring, and rather the differing regarding them is, are they having sex with the humans or not, and the famous is they do so, and when in the Paradise are the humans and the Jinn, the intercourse of the humans with them would be like intercourse of the Jinn, so it obliges the indication to negate them’ – end.

و قال البيضاوي في قوله تعالى‏ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ‏ جنة للخائف‏ الإنسي و الأخرى للخائف الجني فإن الخطاب للفريقين.

And Al-Bayzawi said regarding Words of the Exalted: And for the one who fears to stand before his Lord are two Gardens [55:46] – a Garden for the fearing ones form the humans, and the other for the fearing ones of the Jinn, for the Address is to the two sects.

و المعنى لكل خائفين منكما أو لكل واحد جنة لعقيدته و أخرى لعمله أو جنة لفعل الطاعات و أخرى لترك المعاصي أو جنة يثاب بها و أخرى يتفضل بها عليه أو روحانية و جسمانية.

And the meaning is every fearful one from you both, or for each one there a Garden due to his beliefs and the other due to his deeds, or a Garden for the work of obedience, and the other for neglecting the disobedience, or a Garden to be Rewarded with and the other to be merited by it, or spiritual and physical.

و قال في قوله تعالى‏ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِ‏ النفر ما بين الثلاثة و العشرة و الجن أجسام عاقلة خفية تغلب عليهم النارية أو الهوائية.

And he said regarding Words of the Exalted: a number of the Jinn listened intently [72:1] – the number is what is between the three and the ten, and the Jinn are intelligent hidden bodies. The fire and the air overcome upon them’.

و قيل نوع من الأرواح المجردة و قيل نفوس بشرية مفارقة عن أبدانها و فيه دلالة على أنه ص ما رآهم و لم يقرأ عليهم و إنما اتفق حضورهم في بعض أوقات قراءته فسمعوها

And it is said, ‘A type of bare spirits’. And it is said, ‘Humanly souls having separated from their bodies’. And in it there is evidence upon that he^-as did not see them and did not recite to them, and rather their presence was con-incidental in one of the timings of his^-as recitation so they heard it.

فأخبر الله به رسوله‏ فَقالُوا إِنَّا سَمِعْنا قُرْآناً كتابا عَجَباً بديعا مباينا لكلام الناس في حسن نظمه و دقة معناه و هو مصدر وصف به للمبالغة

So, Allah^-azwj Informed His^-azwj Rasool^-as with it: and they said, ‘We heard an amazing – Book – recitation!’ [72:1] – beautiful, different to the speech of the people regarding the excellence of its system, and intricacies of its meaning, and it is a source of a description by it for the eloquence.

يَهْدِي إِلَى الرُّشْدِ إلى الحق و الصواب‏ فَآمَنَّا بِهِ‏ بالقرآن‏ وَ لَنْ نُشْرِكَ بِرَبِّنا أَحَداً على ما نطق به الدلائل القاطعة على التوحيد.

Guiding to the right way, – to the truth and the correctness – so we believe in it, – in the Quran – and we will never associate any one with our Lord [72:2] – upon what the conclusive evidence(s) are speaking with upon the Tawheed.

وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِ‏ فإن الرجل كان إذا مشى بقفر قال أعوذ بسيد هذا الوادي من شر سفهاء قومه‏ فَزادُوهُمْ‏ فزادوا الجن باستعاذتهم بهم‏ رَهَقاً كبرا و عتوا أو فزاد الجن الإنس غيا بأن أضلوهم حتى استعاذوا بهم و الرهق في الأصل غشيان الشي‏ء.

And it so happened that men from the humans were seeking refuge with men from the Jinn, – for the man, when he walked wildly, he said, ‘I seek Refuge with the chief of this valley’, from the evil of the foolishness of his people – so it increased them – so the Jinn were increased due to their seeking refuge with them – in burden [72:6] – arrogance and insolence, or the Jinn increased the humans in deviation by straying them until they sought refuge with them; and the burden in the origin is overwhelming of the thing.

وَ أَنَّهُمْ‏ و أن الإنس‏ ظَنُّوا كَما ظَنَنْتُمْ‏ أيها الجن أو بالعكس و الآيتان من كلام الجن بعضهم لبعض أو استئناف كلام من الله و من فتح أن فيهما جعلهما من الموحى به‏

And they – the humans – thought just as you thought, [72:7] – O you Jinn, or vice versa, and that two Verses are from the talk of the Jinn, some of them to the others, or a resumption of the Speech from Allah^-azwj, and from the beginning is that in them, they are made to be from the one Revealed with.

أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَداً ساد مسد مفعولي‏ ظَنُّوا وَ أَنَّا لَمَسْنَا السَّماءَ طلبنا بلوغ السماء أو خبرها و اللمس مستعار من المس للطلب كالحس ‏ فَوَجَدْناها مُلِئَتْ حَرَساً شَدِيداً حرسا اسم جمع كالخدم‏ شَدِيداً قويا و هم الملائكة الذين يمنعونهم عنها وَ شُهُباً جمع شهاب و هو المضي‏ء المتولد من النار.

that Allah will never Send anyone [72:7] – a hindering obstruction of the done (deed) – And they thought [72:7] And we touched the sky, – we sought the extent of the sky, or its news, and the touching is a metaphor from the touching of the search, like the feeling – but we found it filled with strong guards – guards is a name for the plural like the servants, severely strong, and they are the Angel, those who prevent them from it – and meteors [72:8] – is a plural of ‘meteor’, and it is the light produced from the fire.

وَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ‏ مقاعد خالية عن الحرس و الشهب أو صالحة للرصد و الاستماع و للسمع صلة لنقعد أو صفة لمقاعد فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً أي شهابا راصدا له و لأجله يمنعه عن الاستماع بالرجم أو ذي شهاب راصدين على أنه اسم جمع للراصد

And we used to sit in (some of the) sittings from it for the listening – a sitting vacant from the guards and the meteors, or correct for the monitoring; and the listening and for the hearing there is a link to sit or a description of a seat – But, one who tries to listen in now, would find meteors waiting for him [72:9] – i.e., meteors waiting for him, and for its reason he was prevented from the listening due to the pelting; or there are watchers with meteors, based upon the plural names for the ‘waiting’.

وَ أَنَّا لا نَدْرِي أَ شَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ‏ بحراسة السماء أَمْ أَرادَ بِهِمْ رَبُّهُمْ رَشَداً خيرا

And we do not know whether evil is intended with ones in the earth – by guarding the sky – or whether their Lord Intends rightful Guidance with them [72:10] – goodness.

وَ أَنَّا مِنَّا الصَّالِحُونَ‏ المؤمنون الأبرار وَ مِنَّا دُونَ ذلِكَ‏ قوم دون ذلك فحذف الموصوف و هم المقتصدون‏ كُنَّا طَرائِقَ‏ ذوي طرائق أي مذاهب أو مثل طرائق في اختلاف‏ الأحوال أو كانت طرائقنا طرائق‏ قِدَداً متفرقة مختلفة جمع قدة من قد إذا قطع.

And surely, from us are the righteous ones, – the Momineen, the righteous – and from us are ones besides that. – a people below that. The subject has been deleted, and they are the moderate ones – We happen to be on different ways [72:11] – i.e., doctrines, or an example of the way is differing of the situation, of our way ways are different ways, separate, different to entirety of the ways; and one who (goes on) a way, is when he cuts (across) it.

وَ أَنَّا ظَنَنَّا علمنا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ‏ كائنين في الأرض أينما كنا وَ لَنْ نُعْجِزَهُ هَرَباً هاربين منها إلى السماء أو لن نعجزه في الأرض إن أراد بنا أمرا أو لن نعجزه هربا إن طلبنا

And surely we thought – knew – that we will never (be able to) frustrate Allah in the earth, – being in the earth wherever we may be – and we will never (be able to) escape Him by fleeing [72:12] – fleeing from it to the sky, or never frustrate Him^-azwj in the earth, if He^-azwj Wants a matter with us, or we will never frustrate Him^-azwj if He^-azwj were to Seek us.

وَ أَنَّا لَمَّا سَمِعْنَا الْهُدى‏ أي القرآن‏ آمَنَّا بِهِ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلا يَخافُ‏ فهو لا يخاف‏ بَخْساً وَ لا رَهَقاً نقصا في الجزاء و لا أن ترهقه ذلة أو جزاء نقص لأنه لم يبخس حقا و لم يرهق ظلما لأن من حق الإيمان بالقرآن أن يجتنب ذلك.

And we when we heard the Guidance, – i.e., the Quran – we believed in it. So one who believes in his Lord, then he will neither fear – so he will not fear – loss nor any burden [72:13] – a reduction in the Recompense, nor to be burdened by disgrace, or a reduction in Recompense, because He^-azwj does not Reduce a right and does not Burden unjustly, because it is from the right of the belief in the Quran that it would be Kept aside.

وَ أَنَّا مِنَّا الْمُسْلِمُونَ وَ مِنَّا الْقاسِطُونَ‏ الجائرون عن طريق الحق و هو الإيمان و الطاعة فَمَنْ أَسْلَمَ فَأُولئِكَ تَحَرَّوْا رَشَداً توخوا رشدا عظيما يبلغهم إلى دار الثواب‏

And surely, from us are the submitters, and from us are the deviated ones. – tyrannical away from the way of truth, and it is the Eman and the obedience – So one who submits, then they are seeking the rightful Guidance [72:14] – anticipating the mighty guidance making them reach to the house of Rewards.

وَ أَمَّا الْقاسِطُونَ فَكانُوا لِجَهَنَّمَ حَطَباً توقد بهم كما توقد بكفار الإنس

And as for the deviated ones, so they would be fuel for Hell [72:15] – ignited with them just as it would be ignored by the Kafirs of the humans.

‏ وَ أَنْ لَوِ اسْتَقامُوا أي أن الشأن لو استقام الإنس أو الجن أو كلاهما عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً على الطريقة المثلى لوسعنا عليهم الرزق و تخصيص الماء الغدق و هو الكثير بالذكر لأنه أصل المعاش و السعة و عزة وجوده بين العرب‏ لِنَفْتِنَهُمْ فِيهِ‏ لنختبرهم كيف يشكرونه.

And if they are steadfast – i.e., in other words, if the humans or the Jinn, or both of them – upon the right Way, We would Quench them (with) abundant water [72:16] – upon the way as best (as they could), We^-azwj would Expand the sustenance upon them; and the specific of the abundant water, and it is the lot with the males, because it is the origin of the livelihood, and the capaciousness, and honour of its existence between the Arabs – For Us to Try them regarding him [72:17] – Testing them how they are thanking Him^-azwj.

و قيل معناه و أن لو استقام الجن على طريقتهم القديمة و لم يسلموا باستماع القرآن لوسعنا عليهم الرزق مستدرجين بهم لنوقعهم في الفتنة و نعذبهم في كفرانهم‏

And it is said its meaning it, ‘And if the Jinn were to be steadfast upon their ancient ways and do not submit by listening to the Quran, We^-azwj would Expand the sustenance upon them gradually in order for them to be falling into the Fitna, and We^-azwj would Punish them regarding their ungratefulness.

وَ مَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ‏ عن عبادته أو موعظته أو وحيه‏ يَسْلُكْهُ‏ أي يدخله‏ عَذاباً صَعَداً شاقا يعلو المعذب و يغلبه مصدر وصف به‏

And one who turns away from Zikr of his Lord, – from worshipping Him^-azwj, or His^-azwj Preaching, or His^-azwj Revelation – He would Thrust him – i.e., Insert him – into the ever-increasing Punishment [72:17] – the hard rising Punishment, and it would overcome him. The source is a description of it.

وَ أَنَّ الْمَساجِدَ لِلَّهِ‏ مختصة به‏ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً فلا تعبدوا فيها غيره.

And surely, the places of Sajdah are for Allah, – specialised with Him^-azwj – therefore do not call upon anyone (else) with Allah [72:18] – so do not be worshipping some else in these.

و قيل أراد بالمساجد الأرض كلها و قيل المسجد الحرام لأنه قبلة المساجد و مواضع السجود على أن المراد النهي عن السجود لغير الله و أراد به‏ السبعة و السجدات على أنه جمع مسجد.

And it is said, the intent with the Masjids (places of Sajdah), is the whole earth. And it is said, the Sacred Masjid, because it is a Qiblah (direction) for the Masjid and places of the Sajdahs, based upon the intent being the Prohibition of performing Sajdahs to other than Allah^-azwj, the intent with it are the seven (body parts), and the places of Sajdah are based upon entirety of a Masjid.

وَ أَنَّهُ لَمَّا قامَ عَبْدُ اللَّهِ‏ أي النبي و إنما ذكر لفظ العبد للتواضع لأنه واقع موقع كلامه عن نفسه و الإشعار بما هو المقتضي لقيامه‏ يَدْعُوهُ‏ يعبده‏ كادُوا كاد الجن‏ يَكُونُونَ عَلَيْهِ لِبَداً متراكمين من ازدحامهم عليه تعجبا مما رأوا من عبادته و سمعوا من قراءته أو كاد الإنس و الجن يكونون عليه مجتمعين لإبطال أمره.

And that when Abdullah stood – i.e., the Prophet^-as, and rather He^-azwj Mentioned the Words ‘Abd’ (servant) because it occurred in place of His^-azwj Speech from Himself^-azwj, and the indication with what is the requirement of his^-as standing – calling (to) Him, – worshipping Him^-azwj – they – the Jinn – almost became crowding upon him [72:19] – piling up from their crowding upon him^-as in astonishment from what they saw from his^-as worship, and they head from his^-as recitation; or the humans and the Jinn had gathered to him^-azwj, uniting to invalidate his^-as matter’’.

أقول قد مضى تفسير الآيات على وجه آخر في أبواب معجزات الرسول ص و غيرها.

I (Majlisi) am saying, ‘There has already passed the interpretation of the Verses upon another aspect, in the chapters on miracles of the Rasool^-as and others’.

1- دَلَائِلُ الطَّبَرِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ يَرْفَعُهُ إِلَى مُعَتِّبٍ مَوْلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَوَاقِفٌ يَوْماً خَارِجاً مِنَ الْمَدِينَةِ وَ كَانَ يَوْمَ التَّرْوِيَةِ فَدَنَا مِنِّي رَجُلٌ فَنَاوَلَنِي كِتَاباً طِينُهُ رَطْبٌ وَ الْكِتَابُ مِنْ أَبِي عَبْدِ اللَّهِ ع وَ هُوَ بِمَكَّةَ حَاجٌّ

(The book) ‘Dalaail’ of Al Tabari – From Muhammad Bin Abdullah Al Attar, from Muhammad Bin Al-Hassan, raising it to Moattab,

‘A slave of Abu Abdullah^-asws who said, ‘One day I was standing outside from Al-Medina, and it was the day of Al-Tarwiyya (8^th Zilhajj). A man approached me and gave me a letter, it’s ink was still wet, and the letter was from Abu Abdullah^-asws, and he^-asws was in Makkah for Hajj.

فَفَضَضْتُهُ وَ قَرَأْتُهُ فَإِذَا فِيهِ إِذَا كَانَ غَداً افْعَلْ كَذَا وَ كَذَا وَ نَظَرْتُ إِلَى الرَّجُلِ لِأَسْأَلَهُ مَتَى عَهْدُكَ بِهِ فَلَمْ أَرَ شَيْئاً

I opened it and read it, and there in it was, ‘When it will be tomorrow, do such and such’, and I looked at the man to ask him, ‘When was your meeting with him^-asws?’, but I could not see anything.

فَلَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ع سَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ ذَلِكَ مِنْ شِيعَتِنَا مِنْ مُؤْمِنِي الْجِنِّ إِذَا كَانَتْ لَنَا حَاجَةٌ مُهِمَّةٌ أَرْسَلْنَاهُمْ فِيهَا.

When Abu Abdullah^-asws arrived, I asked him^-asws about that. He^-asws said; ‘That is from our^-asws Shias, Momineen of the Jinn. Whenever there is an important, we^-asws send them regarding it’’.[39]

2- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي حَدِيثٍ طَوِيلٍ ذَكَرَ فِيهِ مَرَضَ النَّبِيِّ ص وَ أَنَّهُ عَادَهُ الْحَسَنَانِ ع فَافْتَقَدَهُمَا وَ طَلَبَهُمَا حَتَّى أَتَى حَدِيقَةَ بَنِي النَّجَّارِ فَإِذَا هُمَا نَائِمَانِ

(The book) ‘Majaalis’ of Al Sadouq – From Muhammad Bin Musa, from Al Asadabady, from Ahmad Al Barqy, from his father, from Fazalat Bin Zayd Al Shaham,

‘From Abu Abdullah^-asws in a length Hadeeth mentioning in it the illness of the Prophet^-as and he^-as returned to Al-Hassanan (Al-Hassan^-asws and Al-Husayn^-asws). He^-as missed them^-asws and searched for them^-asws until he^-as came to a garden of the clan of Al-Najjar, and there they^-asws were, sleeping.

قَدِ اعْتَنَقَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ‏ وَ قَدِ اكْتَنَفَتْهُمَا حَيَّةٌ لَهَا شَعَرَاتٌ كَآجَامِ الْقَصَبِ وَ جَنَاحَانِ جَنَاحٌ قَدْ غَطَّتْ بِهِ الْحَسَنَ وَ جَنَاحٌ قَدْ غَطَّتْ بِهِ الْحُسَيْنَ ع

Each one of them^-asws was hugging his^-asws companion, and a serpent has surrounded them^-asws, having hair like the reed sticks, and two wings, a wind it had covered Al-Hassan^-asws and a wing it had covered Al-Husayn^-asws with it.

فَلَمَّا أَنْ بَصُرَ بِهِمَا النَّبِيُّ ص تَنَحْنَحَ فَانْسَابَتِ الْحَيَّةُ وَ هِيَ تَقُولُ اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَلَائِكَتَكَ أَنَّ هَذَيْنِ شِبْلَا نَبِيِّكَ قَدْ حَفِظْتُهُمَا عَلَيْهِ وَ دَفَعْتُهُمَا إِلَيْهِ سَالِمَيْنِ صَحِيحَيْنِ

When the Prophet^-as sighted them^-asws, he^-as cleared his^-as throat. The serpent unfolded and it said, ‘O Allah^-azwj! I keep You^-azwj as Witness and keep Your^-azwj Angels as witness that these two cubs of Your^-azwj Prophet^-as, I have guarded them^-asws for him^-as and am handing them^-asws over to him^-as safe and healthy!’

فَقَالَ لَهَا النَّبِيُّ أَيَّتُهَا الْحَيَّةُ فَمَنْ أَنْتِ‏ قَالَتْ أَنَا رَسُولُ الْجِنِّ إِلَيْكَ فَقَالَ وَ أَيُّ الْجِنِّ

The Prophet^-as said to it: ‘O you serpent! Who are you?’ It said, ‘I am a messenger of the Jinn to you^-as’. He^-as said: ‘And which Jinn?’

قَالَتْ جِنُّ نَصِيبِينَ نَفَرٍ مِنْ بَنِي مُلَيْحٍ نَسِينَا آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَبَعَثُونِي إِلَيْكَ لِتُعَلِّمَنَا مَا نَسِينَا مِنْ كِتَابِ اللَّهِ فَلَمَّا بَلَغْتُ هَذَا الْمَوْضِعَ سَمِعْتُ مُنَادِياً يُنَادِي أَيَّتُهَا الْحَيَّةُ إِنَّ هَذَيْنِ شِبْلَا نَبِيِّكِ فاحفظهما [فَاحْفَظِيهِمَا] مِنَ الْعَاهَاتِ وَ الْآفَاتِ وَ مِنْ طَوَارِقِ اللَّيْلِ وَ النَّهَارِ وَ قَدْ حَفِظْتُهُمَا وَ سَلَّمْتُهُمَا إِلَيْكَ سَالِمَيْنِ صَحِيحَيْنِ

It said, ‘Jinn of Nasibeyn. A number of the clan of Muleyh have forgotten a Verse from the Book of Allah^-azwj Mighty and Majestic, so they dispatched me to you^-as for you^-as to teach us what we have forgotten from the Book of Allah^-azwj. When I reached this place, I heard a caller calling out, ‘O you serpent! These two are cubs of your Prophet^-as! So, guard them from the afflictions and the pests, and from the passers-by of the night and the day’, and I have guarded them^-asws and have submitted them^-asws to you^-as in safety and good health!’

وَ أَخَذَتِ الْحَيَّةُ الْآيَةَ وَ انْصَرَفَتْ الْخَبَرَ.

And the serpent took the Verse and left’ – the Hadeeth’’.[40]

3- وَ مِنْهُ بِإِسْنَادِهِ‏ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ عَنْ أُمِّ سَلَمَةَ زَوْجَةِ النَّبِيِّ ص قَالَتْ‏ مَا سَمِعْتُ نَوْحَ الْجِنِّ مُنْذُ قُبِضَ النَّبِيُّ ص إِلَّا اللَّيْلَةَ وَ لَا أَرَانِي إِلَّا وَ قَدْ أُصِبْتُ بِابْنِي

And from him, by his chain from Jabeeb Bin Abu Sabit,

‘From Umm Salama^-ra, wife of the Prophet^-saww having said: ‘I^-ra did not hear the lamentation of the Jinn since the Prophet^-saww passed away except the night (of Ashura), nor it did not appear to me^-ra except and I^-ra had been bereaved of my^-ra son (Al-Husayn^-asws)’.

قَالَتْ وَ جَاءَتِ الْجِنِّيَّةُ مِنْهُمْ تَقُولُ‏

أَلَا يَا عَيْنُ فَانْهَمِلِي بِجَهْدٍ		فَمَنْ يَبْكِي عَلَى الشُّهَدَاءِ بَعْدِي‏
عَلَى رَهْطٍ تَقُودُهُمُ الْمَنَايَا-		إِلَى مُتَجَبِّرٍ فِي مِلْكِ عَبْدٍ.

She^-ra said: ‘And a female Jinn from them came saying (a couplet), ‘Indeed, O eye! Leave me with effort, so who will cry upon the martyrs after me upon a group of men led by the death, to the tyrant in the kingdom of a servant?’’[41]

4- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ‏ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَمَا أَمِيرُ الْمُؤْمِنِينَ عَلَى الْمِنْبَرِ إِذْ أَقْبَلَ ثُعْبَانٌ مِنْ نَاحِيَةِ بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ فَهَمَّ النَّاسُ أَنْ يَقْتُلُوهُ فَأَرْسَلَ أَمِيرُ الْمُؤْمِنِينَ ع أَنْ كُفُّوا فَكَفُّوا وَ أَقْبَلَ الثُّعْبَانُ يَنْسَابُ‏ حَتَّى انْتَهَى إِلَى الْمِنْبَرِ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya and Ahmad Bin Muhammad, from Muhammad Bin Al-Hassan, from Ibrahim Bin Hashim, from Amro Bin Usman, from Ibrahim Bin Ayoub, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘While Amir Al-Momineen^-asws was upon the pulpit, when a snake came from a corner of a door from the doors of the Masjid. The people thought of killing it. Amir Al-Momineen^-asws sent a message for them to refrain. They refrained, and the snake came slithering until it ended up to the pulpit.

فَتَطَاوَلَ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَأَشَارَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَيْهِ أَنْ يَقِفَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ وَ لَمَّا فَرَغَ مِنْ خُطْبَتِهِ أَقْبَلَ عَلَيْهِ فَقَالَ مَنْ أَنْتَ

It elongated (stood upright) and greeted unto Amir Al-Momineen^-asws. Amir Al-Momineen^-asws indicated to it that it should pause until he^-asws was free from his^-asws sermon, and when he^-asws was free from his^-asws sermon, he^-asws turned towards it. He^-asws said: ‘Who are you?’

فَقَالَ أَنَا عَمْرُو بْنُ عُثْمَانَ خَلِيفَتِكَ عَلَى الْجِنِّ وَ إِنَّ أَبِي مَاتَ وَ أَوْصَانِي أَنْ آتِيَكَ فَأَسْتَطْلِعَ رَأْيَكَ وَ قَدْ أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا تَأْمُرُنِي بِهِ وَ مَا تَرَى

It said, ‘I am Amro Bin Usman, your^-asws caliph upon the Jinn, and my father has died, and he bequeathed to me that I should come to you^-asws and be notified of your^-asws view, and I have come to you^-asws. So, what are you^-asws ordering me with? And what is your^-asws view?’

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أُوصِيكَ بِتَقْوَى اللَّهِ وَ أَنْ تَنْصَرِفَ فَتَقُومَ مَقَامَ أَبِيكَ فِي الْجِنِّ فَإِنَّكَ خَلِيفَتِي عَلَيْهِمْ

Amir Al-Momineen^-asws said: ‘I^-asws advise you with fearing Allah^-azwj and that you should leave and stand in place of your father among the Jinn, for you are (now) my^-asws caliph upon them’.

قَالَ فَوَدَّعَ عَمْرٌو أَمِيرَ الْمُؤْمِنِينَ ع وَ انْصَرَفَ فَهُوَ خَلِيفَتُهُ عَلَى الْجِنِّ

He (Abu Ja’far^-asws) said; ‘Amro bade farewell to Amir Al-Momineen^-asws and left, so he is his^-asws caliph upon the Jinn’.

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَيَأْتِيكَ عَمْرٌو وَ ذَاكَ الْوَاجِبُ عَلَيْهِ قَالَ نَعَمْ‏.

I (Jabir) said to him^-asws, ‘May I be sacrificed for you^-asws! Does Amro come to you^-asws, and is that obligatory upon him?’ He^-asws said: ‘Yes’’.[42]

5- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ جَبَلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنَّا بِبَابِهِ فَخَرَجَ عَلَيْنَا قَوْمٌ أَشْبَاهُ الزُّطِّ عَلَيْهِمْ أُزُرٌ وَ أَكْسِيَةٌ فَسَأَلْنَا أَبَا عَبْدِ اللَّهِ ع عَنْهُمْ فَقَالَ هَؤُلَاءِ إِخْوَانُكُمْ مِنَ الْجِنِ‏.

And from him, from Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Hassan, from Ibrahim Bin Ismail, from Ibn Jabal,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘We were at his^-asws door. There emerged to us a group resembling the palm trees (tall). Upon them were trousers and shawls. We asked Abu Abdullah^-asws about them. He^-asws said: ‘They are your brethren from the Jinn’’.[43]

6- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ حجرش‏ [جَحْرَشٍ‏] قَالَ حَدَّثَتْنِي حَكِيمَةُ بِنْتُ مُوسَى قَالَتْ‏ رَأَيْتُ الرِّضَا ع وَاقِفاً عَلَى بَابِ بَيْتِ الْحَطَبِ وَ هُوَ يُنَاجِي وَ لَسْتُ أَرَى أَحَداً فَقُلْتُ يَا سَيِّدِي لِمَنْ تُنَاجِي

And from him, from Ali Bin Muhammad and Muhammad Bin Al-Hassan, from Sahl Bin Ziyad, from the one who mentioned it, from Muhammad Bin Hajrash who said,

‘It is narrated to me by Hakeema^-as daughter^-as of Musa^-asws. She^-as said, ‘I saw Al-Reza^-asws standing at the door of the log house, and he^-asws was whispering, and I could not see anyone. I said, ‘O my Master^-asws! Whom are you^-asws whispering to?’

فَقَالَ هَذَا عَامِرٌ الزَّهْرَائِيُّ أَتَانِي يَسْأَلُنِي وَ يَشْكُو إِلَيَّ فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَ كَلَامَهُ

He^-asws said: ‘This is Aamir Al-Zahrany. He came to me^-asws, asking me^-asws and complaining to me^-asws’. I said, ‘O my Master^-asws! I would love to hear his speech!’

فَقَالَ لِي إِنَّكِ إِنْ سَمِعْتِ كَلَامَهُ‏ حُمِمْتِ سَنَةً فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَهُ فَقَالَ لِي اسْمَعِي

He^-asws said to me: ‘You, if you were to hear his speech, would have fever for a year!’ I said, ‘O my Master^-asws! I would love to hear him’. He^-asws said: ‘Listen!’

فَاسْتَمَعْتُ فَسَمِعْتُ شِبْهَ الصَّفِيرِ وَ رَكِبَتْنِيَ الْحُمَّى فَحُمِمْتُ سَنَةً.

I listened intently. I heard like the whistling, and the fever came, and I had fever for a year’’.[44]

7- الْبَصَائِرُ، عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَوْمُ الْأَحَدِ لِلْجِنِّ لَيْسَ تَظْهَرُ فِيهِ لِأَحَدٍ غَيْرِنَا.

(The book) ‘Al Basaair’ – From Ali Bin Hassan, from Musa Bin Bakr, from a man,

‘From Abu Abdullah^-asws having said: ‘The day of Sunday is for the Jinn. They do not appear during it to anyone apart from us^-asws’’.[45]

– 8- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِ‏ قَالَ سَمِعْتُ إِبْرَاهِيمَ بْنَ وَهْبٍ وَ هُوَ يَقُولُ‏ خَرَجْتُ وَ أَنَا أُرِيدُ أَبَا الْحَسَنِ بِالْعُرَيْضِ فَانْطَلَقْتُ حَتَّى أَشْرَفْتُ عَلَى قَصْرِ بَنِي سَرَاةَ ثُمَّ انْحَدَرْتُ الْوَادِيَ فَسَمِعْتُ صَوْتاً لَا أَرَى شَخْصَهُ وَ هُوَ يَقُولُ يَا أَبَا جَعْفَرٍ صَاحِبُكَ خَلْفَ الْقَصْرِ عِنْدَ السُّدَّةِ فَأَقْرِئْهُ مِنِّي السَّلَامَ‏

And from him, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from Al-Hassan Bin Rashid, from Yaqoub Bin Ibrahim Al Ja’fari who said, ‘I heard Ibrahim Bin Wahab and he said,

‘I went out and I wanted to see Abu Al-Hassan^-asws at Al-Ureyz. I went until I overlooked upon a caste of the clan of Sarah. Then I went down a valley. I heard a voice and did not see it’s person, and he was saying, ‘O Abu Ja’far^-asws! Your^-asws companion is behind the castle in the difficulties. Convey to him the greetings from me’.

فَالْتَفَتُّ فَلَمْ أَرَ أَحَداً ثُمَّ رَدَّ عَلَيَّ الصَّوْتَ بِاللَّفْظِ الَّذِي كَانَ ثُمَّ فَعَلَ ذَلِكَ ثَلَاثاً فَاقْشَعَرَّ جِلْدِي ثُمَّ انْحَدَرْتُ فِي الْوَادِي حَتَّى أَتَيْتُ قَصْدَ الطَّرِيقِ الَّذِي خَلْفَ الْقَصْرِ ثُمَّ أَتَيْتُ السَّدَّ نَحْوَ السَّمُرَاتِ ثُمَّ انْطَلَقْتُ قَصْدَ الْغَدِيرِ فَوَجَدْتُ خَمْسِينَ حَيَّاتٍ رَوَافِعَ‏ مِنْ عِنْدِ الْغَدِيرِ

I turned but could not see anyone. Then the voice returned to with the wordings which were. Then that was done thrice. My skin had goosebumps. Then I went down into the valley until I came on the main road which was behind the castle. Then I came to the dam around Al-Sumarah. Then I went aiming for the brook. I found fifty snakes raising their heads by the brook.

ثُمَّ اسْتَمَعْتُ فَسَمِعْتُ كَلَاماً وَ مُرَاجَعَةً فَطَفِقْتُ‏ بِنَعْلَيَّ لِيُسْمَعَ وَطْئِي فَسَمِعْتُ أَبَا الْحَسَنِ ع يَتَنَحْنَحُ فَتَنَحْنَحْتُ وَ أَجَبْتُهُ ثُمَّ هَجَمْتُ‏ فَإِذَا حَيَّةٌ مُتَعَلِّقَةٌ بِسَاقِ شَجَرَةٍ

Then I listened. I heard a speech and responses. I flapped with my slippers for my treading to be heard. I heard Abu Al-Hassan^-asws clearing his^-asws throat. I cleared my throat and answered him^-asws. Then I looked, and there was a small hanging by a trunk of a tree.

فَقَالَ لَا تخشى‏ [تَخْشَ‏] وَ لَا ضَائِرَ فَرَمَتْ بِنَفْسِهَا ثُمَّ نَهَضَتْ عَلَى مَنْكِبِهِ ثُمَّ أَدْخَلَتْ رَأْسَهَا فِي أُذُنِهِ فَأَكْثَرَتْ مِنَ الصَّفِيرِ فَأَجَابَ بَلَى قَدْ فَصَلْتُ بَيْنَكُمْ وَ لَا يَبْغِي‏ خِلَافَ مَا أَقُولُ إِلَّا ظَالِمٌ وَ مَنْ ظَلَمَ فِي دُنْيَاهُ فَلَهُ عَذَابُ النَّارِ فِي آخِرَتِهِ مَعَ عِقَابٍ شَدِيدٍ أُعَاقِبُهُ إِيَّاهُ وَ آخُذُ مَالَهُ‏ إِنْ كَانَ لَهُ حَتَّى يَتُوبَ

He^-asws said: ‘Do not be afraid, and there is no harm!’ It threw itself down, then climbed upon his^-asws shoulder. Then it inserted it’s head into his^-asws ear. It frequented from the whistling (hissing). He^-asws answered: ‘Yes, I^-asws have decided between you are all and it is not appropriate for anyone to oppose what I^-asws am saying, except an unjust one, and the one who is unjust in his world, for him is Punishment of the Fire, and his Hereafter would be with the severe consequences. I^-asws shall punish him and seize his wealth, if there is any for him, until he repents!’

فَقُلْتُ بِأَبِي أَنْتَ وَ أُمِّي أَ لَكُمْ عَلَيْهِمْ طَاعَةٌ فَقَالَ نَعَمْ وَ الَّذِي أَكْرَمَ مُحَمَّداً ص بِالنُّبُوَّةِ وَ أَعَزَّ عَلِيّاً ع بِالْوَصِيَّةِ وَ الْوَلَايَةِ إِنَّهُمْ لَأَطْوَعُ لَنَا مِنْكُمْ يَا مَعْشَرَ الْإِنْسِ‏ وَ قَلِيلٌ ما هُمْ‏.

I said, ‘May my father and my mother be (sacrificed for) you^-asws! Is there obedience upon them, for you^-asws (Imams^-asws)?’ He^-asws said: ‘Yes. By the One^-azwj Who Honoured Muhammad^-as with the Prophet-hood and Endeared Ali^-asws with the successorship and the Wilayah! They (Jinn) are more obedience to us^-asws than you all are, O community of the humans, and few is what they are’’.[46]

9- تَفْسِيرُ الْفُرَاتِ، بِإِسْنَادِهِ عَنْ قَبِيصَةَ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ ع وَ عِنْدَهُ جَمَاعَةٌ فَسَلَّمْتُ وَ جَلَسْتُ وَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَيْنَ كُنْتُمْ قَبْلَ أَنْ يَخْلُقَ اللَّهُ سَمَاءً مَبْنِيَّةً وَ أَرْضاً مَدْحِيَّةً أَوْ ظُلْمَةً أَوْ نُوراً

Tafseer Furaat – By his chain from Qabeysa who said,

‘I entered to see Al-Sadiq^-asws and in his^-asws presence was a group. I greeted and sat down, and I said, ‘O son^-asws of Rasool-Allah^-as! Where were you^-asws (Imams^-asws) before Allah^-azwj Created the built sky, and the spread-out earth, or darkness, or light?’

قَالَ يَا قَبِيصَةُ لِمَ سَأَلْتَنِي عَنِ هَذَا الْحَدِيثِ فِي مِثْلِ هَذَا الْوَقْتِ أَ مَا عَلِمْتَ أَنَّ حُبَّنَا قَدِ اكْتُتِمَ وَ بُغْضَنَا قَدْ فَشَا وَ أَنَّ لَنَا أَعْدَاءً مِنَ الْجِنِ‏ يُخْرِجُونَ حَدِيثَنَا إِلَى أَعْدَائِنَا مِنَ الْإِنْسِ وَ أَنَّ الْحِيطَانَ لَهَا آذَانٌ كَآذَانِ النَّاسِ الْخَبَرَ.

He^-asws said: ‘O Qabeysa! Why did you ask me^-asws about this Hadeeth in the likes of this time? Don’t you know that love for us^-asws is being concealed and hatred for us^-asws has become widespread, and there are enemies for us^-asws from the Jinn? They are bringing out our^-asws Ahadeeth to our^-asws enemies from the humans, and that the walls have ears for these like the ears of the people!’ – the Hadeeth’’.[47]

10- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى‏ وَ كَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطِينَ الْإِنْسِ وَ الْجِنِ‏ الْآيَةَ قَالَ يَعْنِي مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا وَ فِي أُمَّتِهِ شَيَاطِينُ الْإِنْسِ وَ الْجِنِ‏

Tafseer Ali Bin Ibrahim –

‘Regarding Words of the Exalted: And like that We Make an enemy for every Prophet, Satans of the humans and the Jinn, [6:112] – the Verse. He said, ‘It means Allah^-azwj did not Send any Prophet^-as except and in his^-as community there were Satans^-la of the humans and the Jinn.

يُوحِي بَعْضُهُمْ إِلى‏ بَعْضٍ‏ أَيْ يَقُولُ بَعْضُهُمْ لِبَعْضٍ لَا تُؤْمِنُوا بِزُخْرُفِ الْقَوْلِ غُرُوراً فَهَذَا وَحْيُ كَذِبٍ‏.

suggesting flowery words to each other, [6:112] – i.e., saying to each other, ‘Do not believe in the flowery words, deceiving, for this Revelation is a lie!’’[48] (Not a Hadeeth)

11- تَفْسِيرُ النُّعْمَانِيِّ، بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع حَيْثُ قَالَ: وَ أَمَّا مَا حُرِّفَ مِنَ الْكِتَابِ فَقَوْلُهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْإِنْسُ أَنْ لَوْ كَانَتِ الْجِنُّ يَعْلَمُونَ الْغَيْبَ‏ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ‏.

Tafseer Al Numani – By his chain,

‘From Amir Al-Momineen^-asws where he^-asws said: ‘And as for what has been altered from the Book are His^-azwj Words: So when he fell, it was evident to the humans, if the Jinn had known the unseen, they would not have remained in abasing torment [34:14]’’.[49]

12- الْكَافِي، بِسَنَدِهِ الصَّحِيحِ‏ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى سُلَيْمَانَ بْنِ دَاوُدَ ع أَنَّ آيَةَ مَوْتِكَ أَنَّ شَجَرَةً تَخْرُجُ مِنْ بَيْتِ الْمَقْدِسِ يُقَالُ لَهَا الحزنوبة [الْخُرْنُوبَةُ]

(The book) ‘Al Kafi’ – By his correct chain, from Al Waleed Bin Sabeeh,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed to Suleyman Bin Dawood^-as: “A sign of your^-as death is that a tree called ‘Al Kharnouba’ (locust bean) would emerge from Bayt Al Maqdis!”

قَالَ فَنَظَرَ سُلَيْمَانُ يَوْماً فَإِذَا الشَّجَرَةُ الحزنوبة [الْخُرْنُوبَةُ] قَدْ طَلَعَتْ فِي بَيْتِ الْمَقْدِسِ فَقَالَ لَهَا مَا اسْمُكِ قَالَتْ الحزنوبة [الْخُرْنُوبَةُ]

He (Abu Abdullah^-asws) said: ‘One day Suleyman^-as looked, and behold, the locust bean tree had emerged in Bay Al Maqdis. He^-as said to it: ‘What is your name?’ It said, ‘Al-Kharnouba’’.

قَالَ فَوَلَّى سُلَيْمَانُ مُدْبِراً إِلَى مِحْرَابِهِ فَقَامَ فِيهِ مُتَّكِئاً عَلَى عَصَاهُ فَقُبِضَ رُوحُهُ مِنْ سَاعَتِهِ

He (Abu Abdullah^-asws) said: ‘Suleyman^-as turned around going back to his^-as prayer niche. He^-as stood in it leaning upon his^-as staff. His^-as soul was captured at that very time’.

قَالَ فَجَعَلَتِ الْإِنْسُ وَ الْجِنُّ يَخْدُمُونَهُ وَ يَسْعَوْنَ فِي أَمْرِهِ كَمَا كَانُوا وَ هُمْ يَظُنُّونَ أَنَّهُ حَيٌّ لَمْ يَمُتْ يَغْدُونَ وَ يَرُوحُونَ وَ هُوَ قَائِمٌ ثَابِتٌ حَتَّى دَنَتِ‏ الْأَرَضَةُ مِنْ عَصَاهُ فَأَكَلَتْ مِنْسَأَتَهُ‏ فَانْكَسَرَتْ وَ خَرَّ سُلَيْمَانُ إِلَى الْأَرْضِ أَ فَلَا تَسْمَعُ لِقَوْلِهِ عَزَّ وَ جَلَ‏ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُ‏ الْآيَةَ.

He (Abu Abdullah^-asws) said: ‘The humans and the Jinn went on serving him^-as and striving regarding his^-as matter like what they had been, and they were thinking that he^-as was alive, not having died. They were coming and going while he^-as was standing firm, until the termite approached his^-as staff and ate it. It broke, and Suleyman^-as fell down to the earth. Are you not listening to Words of the Mighty and Majestic: So when he fell down, it was clear to the Jinn [34:14] – the Verse’’.[50]

13- الْعِلَلُ، وَ الْعُيُونُ، بِإِسْنَادِهِ‏ عَنِ الرِّضَا ع قَالَ: كَانَ‏ نَقْشُ خَاتَمِ سُلَيْمَانَ بْنِ دَاوُدَ سُبْحَانَ مَنْ أَلْجَمَ الْجِنَّ بِكَلِمَاتِهِ‏.

(The books) ‘Al Illal’ and ‘Al Uyoun’ – By his chain,

‘From Al-Reza^-asws having said: ‘The engraving on a ring of Suleyman^-as Bin Dawood^-as was: ‘Glorious is He^-azwj Who Reined the Jinn by His^-azwj Words’’.[51]

14- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قِصَّةِ بِلْقِيسَ قَالَ فَارْتَحَلَتْ وَ خَرَجَتْ نَحْوَ سُلَيْمَانَ فَلَمَّا عَلِمَ سُلَيْمَانُ قُدُومَهَا إِلَيْهِ قَالَ لِلْجِنِّ وَ الشَّيَاطِينِ‏ أَيُّكُمْ يَأْتِينِي بِعَرْشِها قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ قالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقامِكَ وَ إِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ‏

Tafseer Ali Bin Ibrahim –

‘In the story of Bilqees. He said, ‘She departed and went out to Suleyman^-as. When Suleyman^-as knew of her arrival to him^-as, he^-as said to the Jinn and the Satans^-la: Which one of you can come to me with her throne before they come to me in submission?’ [27:38] A fierce one from the Jinn said, ‘I will come to you with it before you arise from your place, and I am strong upon it, reliable’ [27:39].

قَالَ سُلَيْمَانُ أُرِيدُ أَسْرَعَ مِنْ ذَلِكَ فَقَالَ آصَفُ بْنُ بَرْخِيَا أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ‏ الْقِصَّةَ.

Suleyman^-as said: ‘I^-as want it quicker than that!’ Aasif^-as Bin Barkhiya^-as said: ‘‘I will come to you with it before your glance returns to you’. [27:40] – the story’’.[52]

15- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ نَفَراً مِنَ الْمُسْلِمِينَ خَرَجُوا إِلَى سَفَرٍ فَضَلُّوا الطَّرِيقَ فَأَصَابَهُمْ عَطَشٌ شَدِيدٌ فَتَكَفَّنُوا وَ لَزِمُوا أُصُولَ الشَّجَرِ فَجَاءَهُمْ شَيْخٌ عَلَيْهِ ثِيَابٌ بِيضٌ

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Abu Umeyr, from Ismail Al Basry, from Al Fuzeyl Bin Yasaar who said,

‘I heard Abu Ja’far^-asws saying: ‘A number of Muslims went out on a journey. They lost the way and were afflicted by severe thirst. They wore their shrouds (anticipating death) and stayed beneath the tree. An old man came to them. Upon him were white clothes.

فَقَالَ قُومُوا فَلَا بَأْسَ عَلَيْكُمْ فَهَذَا الْمَاءُ فَقَامُوا وَ شَرِبُوا وَ ارْتَوَوْا فَقَالُوا مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ فَقَالَ أَنَا مِنَ الْجِنِّ الَّذِينَ بَايَعُوا رَسُولَ اللَّهِ ص إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ فَلَمْ تَكُونُوا تَضَيَّعُوا بِحَضْرَتِي‏.

He said, ‘Arise, for there is no problem upon you all! This here is the water’. They stood up and drank and were saturated. They said, ‘Who are you? May Allah^-azwj have Mercy on you’. He said, ‘I am from the Jinn, those who had pledged allegiance to Rasool-Allah^-as. I heard Rasool-Allah^-as saying: ‘The Momin is a brother of the Momin, his eyes, and his pointer (guide)’. So you will not be wasted in my presence’’.[53]

16- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: كُنْتُ عِنْدَ حَوْضِ زَمْزَمَ فَأَتَانِي رَجُلٌ فَقَالَ لِي لَا تَشْرَبْ مِنْ هَذَا الْمَاءِ يَا أَبَا حَمْزَةَ فَإِنَّ هَذَا يَشْتَرِكُ فِيهِ الْجِنُّ وَ الْإِنْسُ وَ هَذَا لَا يَشْتَرِكُ فِيهِ إِلَّا الْإِنْسُ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Isa, from Zakariya Al Momin, from Abu Saeed Al Mukary, from Abu Hamza Al Sumali who said,

‘I was by the pool of Zamzam (when) a man came up to me. He said to me, ‘Do not drink from this water, O Abu Hamza, for this is what the Jinn and the humans participate in, and this, not one participates in it except the humans!’

قَالَ فَتَعَجَّبْتُ مِنْ قَوْلِهِ وَ قُلْتُ مِنْ أَيْنَ عَلِمَ هَذَا

He (Abu Hamza) said, ‘I was surprised from his words, and I said, ‘From where do you know this?’

قَالَ ثُمَّ قُلْتُ لِأَبِي جَعْفَرٍ ع مَا كَانَ مِنْ قَوْلِ الرَّجُلِ لِي فَقَالَ إِنَّ ذَلِكَ رَجُلٌ مِنَ الْجِنِّ أَرَادَ إِرْشَادَكَ‏.

He (Abu Hamza) said, ‘Then I said to Abu Ja’far^-asws what had been from the words of the man to me. He^-asws said: ‘That is a man from the Jinn intending to guide you aright’’.[54]

17- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْقَلَانِسِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: ضَلَلْنَا سَنَةً مِنَ السِّنِينَ وَ نَحْنُ فِي طَرِيقِ مَكَّةَ فَأَقَمْنَا ثَلَاثَةَ أَيَّامِ نَطْلُبُ الطَّرِيقَ فَلَمْ نَجِدْهُ فَلَمَّا أَنْ كَانَ فِي الْيَوْمِ الثَّالِثِ وَ قَدْ نَفِدَ مَا كَانَ مَعَنَا مِنَ الْمَاءِ عَمَدْنَا إِلَى مَا كَانَ مَعَنَا مِنْ ثِيَابِ الْإِحْرَامِ وَ مِنَ الْحَنُوطِ فَتَحَنَّطْنَا وَ تَكَفَّنَّا بِإِزَارِ إِحْرَامِنَا

(The book) ‘Al Mahasin’ – From his father, from Muhammad Bin Abu Al Qasim, from Ali Bin Suleyman bin Rusheyd, from Ali Bin Al-Husayn Al Qalanisy, from Muhammad bin Sinan, from Umar Bin Yazeed who said,

‘In a year from the years, we were lost in the road to Makkah, so we stayed for three days seeking the road, but could not find it. When it was the third day, and whatever water had been with us had been depleted, we deliberated to whatever was with us, from the clothes of the Ihraam, and from the embalmment. We embalmed and enshrouded with a trouser of our Ihraams (attire for Hajj).

فَقَامَ رَجُلٌ مِنْ أَصْحَابِنَا فَنَادَى يَا صَالِحُ يَا أَبَا الْحَسَنِ فَأَجَابَهُ مُجِيبٌ مِنْ بُعْدٍ فَقُلْنَا لَهُ مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ

A man from our companions stood up and called out, ‘O Salih! O Abu Al-Hassan^-asws!’ A responder answered from a distance. We said to him, ‘Who are you? May Allah^-azwj have Mercy on you!’

فَقَالَ أَنَا مِنَ النَّفَرِ الَّذِي قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ‏ إِلَى آخِرِ الْآيَةِ وَ لَمْ يَبْقَ مِنْهُمْ غَيْرِي فَأَنَا مُرْشِدُ الضَّالِّ إِلَى الطَّرِيقِ

He said, ‘I am from the number which Allah^-azwj Said in His^-azwj Book: And when We Turned a number of the Jinn towards you listening to the Quran, [46:29] – up to the end of the Verse, and there does not remain any of them apart from me. I am a guide of the lost, to the road’.

قَالَ فَلَمْ نَزَلْ نَتَّبِعُ الصَّوْتَ حَتَّى خَرَجْنَا إِلَى الطَّرِيقِ‏.

He said, ‘We did not cease to follow the voice until we came out to the road’’.[55]

18- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ الزَّرَنْدِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ قَالَ: إِذَا ضَلَلْتَ فِي الطَّرِيقِ فَنَادِ يَا صَالِحُ يَا بَا صَالِحٍ أَرْشِدُونَا إِلَى الطَّرِيقِ رَحِمَكُمُ اللَّهُ

And from him, from his father, from Ubeydullah Bin Al-Hassan Al Zarandy, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘Whenever you are lost in the road, call out, ‘O Salih! O Abu Salih! We^-asws will guide you to the road. May Allah^-azwj have Mercy on you all!’

قَالَ عُبَيْدُ اللَّهِ فَأَصَابَنَا ذَلِكَ فَأَمَرْنَا بَعْضَ مَنْ مَعَنَا أَنْ يَتَنَحَّى وَ يُنَادِيَ كَذَلِكَ قَالَ فَتَنَحَّى فَنَادَى ثُمَّ أَتَانَا فَأَخْبَرَنَا أَنَّهُ سَمِعَ صَوْتاً بَرَزَ دَقِيقاً يَقُولُ الطَّرِيقُ يَمْنَةٌ أَوْ قَالَ يَسْرَةٌ

Ubeydullah said, ‘That afflicted us. We instructed someone with us to go to a side and call out like that. He went aside and called out. Then he came back to us and informed us that he had heard a voice of delicate response saying: ‘The road is on the right!’ Or he said, ‘Left!’

فَوَجَدْنَاهُ كَمَا قَالَ وَ حَدَّثَنِي بِهِ أَبِي أَنَّهُمْ حَادُوا عَنِ الطَّرِيقِ بِالْبَادِيَةِ فَفَعَلْنَا ذَلِكَ فَأَرْشَدُونَا وَ قَالَ صَاحِبُنَا سَمِعْتُ صَوْتاً دَقِيقاً يُقَالُ الطَّرِيقُ يَمْنَةٌ فَمَا سِرْنَا إِلَّا قَلِيلًا حَتَّى عَارَضْنَا الطَّرِيقَ‏.

We found it just as he had said. And my father narrated with it that they had deviated from the road in the wilderness, ‘So we did that, and we were guided, and our companion heard a delicate voice saying, ‘The road in on the right’. We had not travelled except a little until the road presented to us’’.[56]

19- الْفَقِيهُ، لَا يَجُوزُ الِاسْتِنْجَاءُ بِالرَّوْثِ وَ الْعَظْمِ لِأَنَّ وَفْدَ الْجِنِّ جَاءُوا إِلَى‏ رَسُولِ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ مَتِّعْنَا فَأَعْطَاهُمُ الرَّوْثَ وَ الْعَظْمَ فَلِذَلِكَ لَا يَنْبَغِي أَنْ يُسْتَنْجَى بِهِمَا.

(The book) ‘Al Faqeeh’ –

‘It is not allowed to clean oneself (from the toilet) with the dung and the bone, because a delegation of the Jinn had come to Rasool-Allah^-as and said, ‘O Rasool-Allah^-as! Bestow (upon) us!’ So he^-as gave them dung and the bone. For that (reason), it is not appropriate to be cleaning (from) the toilet by these two’’.[57]

20- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ أُكَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَعَلَ اللَّهُ الْحَدِيدَ فِي الدُّنْيَا زِينَةَ الْجِنِّ وَ الشَّيَاطِينِ فَحُرِّمَ عَلَى الرَّجُلِ الْمُسْلِمِ أَنْ يَلْبَسَهُ فِي الصَّلَاةِ إِلَّا أَنْ يَكُونَ الْمُسْلِمُ فِي قِتَالِ عَدُوٍّ فَلَا بَأْسَ بِهِ‏.

(The book) ‘Al Tahzeeb’ – By his chain, from Musa Bin Ukeyl,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Made the iron to be in the world as an adornment for the Jinn and the Satans^-la, so it is forbidden unto the Muslim man that he would be wearing it during the Salat, except if he happens to be the Muslim during battling an enemy, then there is no problem with it’’.[58]

21- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ مَعْمَرٍ عَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ: إِنَّ الْجِنَّ كَانُوا يَسْتَرِقُونَ السَّمْعَ قَبْلَ مَبْعَثِ النَّبِيِّ ص فَمُنِعَتْ فِي أَوَانِ رِسَالَتِهِ بِالرُّجُومِ وَ انْفِضَاضِ النُّجُومِ وَ بُطْلَانِ الْكَهَنَةِ وَ السَّحَرَةِ الْخَبَرَ.

(The book) ‘Qurb Al Asnaad’ – From Al-Hassan Bin Zareyf, from Ma’mar,

‘From Al-Reza^-asws, from his^-asws father^-asws having said: ‘The Jinn were stealing (overhearing conversations) of the sky before Prophet-hood of the Prophet^-as. They were prevented during the time of his^-as Messenger-ship by the pelting (by meteors) and ‘breaking’ of the stars, and the fortune-tellers and the sorcerers were nullified’ – the Hadeeth’’.[59]

22- التَّفْسِيرُ، فِي قَوْلِهِ تَعَالَى‏ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ‏ قَالَ فِي الظَّاهِرِ مُخَاطَبَةٌ لِلْجِنِّ وَ الْإِنْسِ وَ فِي الْبَاطِنِ فُلَانٌ وَ فُلَانٌ‏.

The Tafseer –

‘Regarding Words of the Exalted: So which of the Favours of your Lord with you two belie? [55:13]. He (Ali Bin Ibrahim) said, ‘In the apparent He^-azwj Addresses the Jinn and the Humans, and in the esoteric, so and so, and so and so (Abu Bakr and Umar)’’.[60] (Not a Hadeeth)

لا يناسب ذكره هاهنا لانه من كلام القمّيّ و ليس بحديث

Note: (Majlisi says), ‘It is not appropriate to mention it over here because it is from the speech of Al Qummi, and it isn’t a Hadeeth’.

23- الْعِلَلُ، بِإِسْنَادِهِ‏ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْأَكْرَادَ حَيٌّ مِنَ الْجِنِّ كَشَفَ اللَّهُ عَنْهُمُ الْغِطَاءَ فَلَا تُخَالِطْهُمْ‏.

(The book) ‘Al Illal’ – By his chain,

‘From Abu Abdullah^-asws having said: ‘The Kurds are a tribe from the Jinn. Allah^-azwj has Uncovered the covering from them, so do not mingle with them’’.[61]

24- وَ مِنْهُ، بِإِسْنَادِهِ‏ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا خَلَعَ أَحَدُكُمْ ثِيَابَهُ فَلْيُسَمِّ لِئَلَّا تَلْبَسَهَا الْجِنُّ فَإِنَّهُ إِنْ لَمْ يُسَمِّ عَلَيْهَا لَبِسَتْهَا الْجِنُّ حَتَّى تُصْبِحَ‏.

And from him, by his chain,

‘From Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-as said: ‘Whenever one of you takes off his clothes, so let him name (Bismillah), lest the Jinn wear it, for if He^-azwj is not named upon it, the Jinn would wear it until morning’’.[62]

25- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: كَانُوا يُحِبُّونَ أَنْ يَكُونَ فِي الْبَيْتِ الشَّيْ‏ءُ الدَّاجِنُ مِثْلُ الْحَمَامِ أَوِ الدَّجَاجِ أَوِ الْعَنَاقِ لِيَعْبَثَ بِهِ صِبْيَانُ الْجِنِّ وَ لَا يَعْبَثُونَ بِصِبْيَانِهِمْ‏.

(The book) ‘Qurb Al Asnaad’ – From Al-Hassan Bin Tareyf, from Al-Husayn Bin Ulwan,

‘From Ja’far^-asws, from his^-asws father^-asws, he (the narrator) said, ‘They^-asws used to love that there would be something domestic in the house like the pigeon, or the chicken, or the kid (young goat) for the children of the Jinn to be tampering with, and they would not be tampering with their^-asws children’’.[63]

26- طِبُّ الْأَئِمَّةِ، بِإِسْنَادِهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ رُمِيَ أَوْ رَمَتْهُ الْجِنُّ فَلْيَأْخُذِ الْحَجَرَ الَّذِي رُمِيَ بِهِ فَلْيَرْمِ مِنْ حَيْثُ رُمِيَ وَ لْيَقُلْ حَسْبِيَ اللَّهُ وَ كَفَى سَمِعَ اللَّهُ لِمَنْ دَعَا لَيْسَ وَرَاءَ اللَّهِ مُنْتَهَى وَ قَالَ ص أَكْثِرُوا مِنَ الدَّوَاجِنِ فِي بُيُوتِكُمْ تَتَشَاغَلْ بِهَا عَنْ صِبْيَانِكُمْ‏.

(The book) ‘Tibb Al Aimma^-asws’ – By his chain from Ibrahim Bin Abu Yahya who said,

‘Rasool-Allah^-as said: ‘One who is pelted, or the Jinn pelt him, so let him take the stone which he has been pelted with and let him thrown from wherever he had been pelted, and let him say, ‘Allah^-azwj Suffices me and is Sufficient! Allah^-azwj Hears the one who calls. There isn’t any endpoint behind Allah^-azwj!’ And he^-as said: ‘Keep more domesticated creatures in your houses, for they (Jinn) would be pre-occupied with it away from your children’’.[64]

27 الْمَكَارِمُ، عَنْ أَبِي جَعْفَرٍ ع‏ أَتَى رَجُلٌ‏ فَشَكَا إِلَيْهِ أَخْرَجَتْنَا الْجِنُّ مِنْ مَنَازِلِنَا يَعْنِي عُمَّارَ مَنَازِلِهِمْ

(The book) ‘Al Makarim’ –

‘From Abu Ja’far^-asws – A man came and complained to him^-asws, ‘The Jinn have expelled us from our dwellings’, meaning the constructions (walls) of their houses.

فَقَالَ اجْعَلُوا سُقُوفَ بُيُوتِكُمْ سَبْعَةَ أَذْرُعٍ وَ اجْعَلُوا الْحَمَامَ فِي أَكْنَافِ الدَّارِ

He^-asws said; ‘Make the ceilings of your houses to be at seven cubits and make the pigeons to be in a side of the house’.

قَالَ الرَّجُلُ فَفَعَلْنَا فَمَا رَأَيْنَا شَيْئاً نَكْرَهُهُ‏.

The man said, ‘We did so, and we did not see anything we disliked’’.[65]

28- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ مِنْ بَيْتِ نَبِيٍّ إِلَّا وَ فِيهِ حَمَامَانِ‏ لِأَنَّ سُفَهَاءَ الْجِنِّ يَعْبَثُونَ بِصِبْيَانِ الْبَيْتِ فَإِذَا كَانَ فِيهِ حَمَامٌ عَبَثُوا بِالْحَمَامِ وَ تَرَكُوا النَّاسَ‏.

And from him,

‘From Abu Abdullah^-asws having said: ‘There isn’t any house of a Prophet^-as except and in it were two pigeons, because foolish ones of the Jinn tamper with children of the house. When there is a pigeon in it, they would tamper with the pigeon and leave the people (alone)’’.[66]

29- مَجَالِسُ الشَّيْخِ، بِإِسْنَادِهِ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: دَخَلَ أَشْجَعُ السُّلَمِيُّ عَلَى الصَّادِقِ ع فَقَالَ يَا سَيِّدِي أَنَا أَحْصُلُ فِي الْمَوَاضِعِ الْمُفْزِعَةِ فَعَلِّمْنِي شَيْئاً مَا آمَنُ بِهِ عَلَى نَفْسِي

(The book) ‘Majaalis’ of the Sheykh – By his chain,

‘From Abu Al-Hassan Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘Ashja’a Al-Sulamy entered to see Al-Sadiq^-asws. He said, ‘O my Master^-asws! I tend to be in horrific locations, so teach me something I can be safe by it upon myself’.

قَالَ فَإِذَا خِفْتَ أَمْراً فَاتْرُكْ يَمِينَكَ عَلَى أُمِّ رَأْسِكَ وَ اقْرَأْ بِرَفِيعِ صَوْتِكَ‏ أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ‏ الْآيَةَ

He^-asws said: ‘When you fear a matter, then leave your head on top of your head and recite, raising your voice, Is it other than Allah’s Religion they are seeking? [3:83]’.

قَالَ أَشْجَعُ فَحَصَلْتُ‏ فِي وَادٍ فِيهِ الْجِنُّ فَسَمِعْتُ قَائِلًا يَقُولُ خُذُوهُ فَقَرَأْتُهَا فَقَالَ قَائِلٌ كَيْفَ نَأْخُذُهُ وَ قَدِ احْتَجَزَ بِآيَةٍ طَيِّبَةٍ.

Ashja’a said, ‘I arrived in a valley wherein were the Jinn. I heard a speaker saying, ‘Seize him!’ So I recited it. A speaker said, ‘How can we seize him, and he has protected by a good Verse?’’[67]

30- مُنْتَخَبُ الْبَصَائِرِ، بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ فِي خَبَرٍ طَوِيلٍ فِي الرَّجْعَةِ وَ أَحْوَالِ الْقَائِمِ ع قَالَ الْمُفَضَّلُ قُلْتُ يَا سَيِّدِي فَمَنْ يُخَاطِبُهُ قَالَ الْمَلَائِكَةُ وَ الْمُؤْمِنُونَ مِنَ الْجِنِّ

(The book) ‘Muntakhab Al Basaair’ – By his chain from Al Mufazzal Bin Umar,

‘In a lengthy Hadeeth regarding the Return (Raj’at) and the situations of Al-Qaim^-asws, Al-Mufazzal said, ‘I said, ‘O my Master^-asws! So, who would address him^-ajfj?’ He^-asws said: ‘The Angels, and the Momineen from the Jinn’.

وَ سَاقَ إِلَى قَوْلِهِ قَالَ الْمُفَضَّلُ يَا سَيِّدِي وَ تَظْهَرُ الْمَلَائِكَةُ وَ الْجِنُّ لِلنَّاسِ‏

And he continued the Hadeeth up to his words, ‘Al-Mufazzal said, ‘O my Master^-asws! And will the Angles and the Jinn appear to the people?’

قَالَ إِي وَ اللَّهِ يَا مُفَضَّلُ وَ يُخَاطِبُونَهُمْ كَمَا يَكُونُ الرَّجُلُ مَعَ حَاشِيَتِهِ وَ أَهْلِهِ قُلْتُ يَا سَيِّدِي وَ يَسِيرُونَ مَعَهُ

He said, ‘Yes, by Allah^-azwj, O Mufazzal, and they would address them just as the man happens to be with his entourage and his family’. I said, ‘O my Master^-asws! And they would be travelling with him^-ajfj?’

قَالَ إِي وَ اللَّهِ يَا مُفَضَّلُ وَ لَيَنْزِلَنَّ أَرْضَ الْهِجْرَةِ مَا بَيْنَ الْكُوفَةِ وَ النَّجَفِ وَ عَدَدُ أَصْحَابِهِ ع سِتَّةٌ وَ أَرْبَعُونَ أَلْفاً مِنَ الْمَلَائِكَةِ وَ سِتَّةُ آلَافٍ مِنَ الْجِنِ‏ وَ النُّقَبَاءُ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ رَجُلًا الْحَدِيثَ‏.

He^-asws said: ‘Yes, by Allah^-azwj, O Mufazzal, and they would be descending in the land of emigration, what is between Al-Kufa and Al-Najaf, and the number of his^-ajfj companions are forty-six thousand from the Angels and six thousand from the Jinn, and the captains are three hundred and thirteen men’ – the Hadeeth’’.[68]

31- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ فِيمَا سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع قَالَ: فَمِنْ أَيْنَ يصل‏ [أَصْلُ‏] الْكِهَانَةِ وَ مِنْ أَيْنَ يُخْبَرُ النَّاسُ بِمَا يَحْدُثُ

(The book) ‘Al-Ihtijaj’ – From Hisham Bin Al Hakam,

‘Among what the atheist asked Abu Abdullah^-asws, he said, ‘From where is the origin of the fortune-telling, and from where were the people informed with what had occurred?’

قَالَ إِنَّ الْكِهَانَةَ كَانَتْ فِي الْجَاهِلِيَّةِ فِي كُلِّ حِينِ‏ فَتْرَةٍ مِنَ الرُّسُلِ‏ كَانَ الْكَاهِنُ بِمَنْزِلَةِ الْحَاكِمِ يَحْتَكِمُونَ إِلَيْهِ فِيمَا يَشْتَبِهُ عَلَيْهِمْ مِنَ الْأُمُورِ بَيْنَهُمْ

He^-asws said: ‘The fortune-telling took place during the pre-Islamic period during every time there was a gap from the Messengers^-as. The fortune-teller was at the status of the judge. They used to go for the judgments to him regarding whatever was confusing upon them, from the affairs in-between them.

فَيُخْبِرُهُمْ بِأَشْيَاءَ تَحْدُثُ وَ ذَلِكَ فِي وُجُوهٍ‏ شَتَّى مِنْ فِرَاسَةِ الْعَيْنِ وَ ذَكَاءِ الْقَلْبِ وَ وَسْوَسَةِ النَّفْسِ وَ فِطْنَةِ الرُّوحِ مَعَ قَذْفٍ فِي قَلْبِهِ لِأَنَّ مَا يَحْدُثُ فِي الْأَرْضِ مِنَ الْحَوَادِثِ الظَّاهِرَةِ فَذَلِكَ يَعْلَمُ الشَّيْطَانُ وَ يُؤَدِّيهِ إِلَى الْكَاهِنِ وَ يُخْبِرُهُ بِمَا يَحْدُثُ فِي الْمَنَازِلِ وَ الْأَطْرَافِ

He would inform them with things which had occurred, and that was regarding various aspects, from discernment of the eye, and cleverness of the heart, and uncertainty of the self, and intelligence of the soul, along with casting in his heart, because whatever had occurred in the earth was from the apparent occurrences. So, the Satan^-la knew that and entrusted it to the fortune-teller, and he would inform him with what had occurred in the houses and the outskirts.

وَ أَمَّا أَخْبَارُ السَّمَاءِ فَإِنَّ الشَّيَاطِينَ كَانَتْ تَقْعُدُ مَقَاعِدَ اسْتِرَاقِ السَّمْعِ إِذْ ذَاكَ وَ هِيَ لَا تَحْجُبُ وَ لَا تُرْجَمُ بِالنُّجُومِ وَ إِنَّمَا مُنِعَتْ مِنِ اسْتِرَاقِ السَّمْعِ لِئَلَّا يَقَعَ فِي الْأَرْضِ سَبَبٌ يُشَاكِلُ الْوَحْيَ مِنْ خَبَرِ السَّمَاءِ وَ لُبِّسَ‏ عَلَى أَهْلِ الْأَرْضِ مَا جَاءَهُمْ عَنِ اللَّهِ‏ لِإِثْبَاتِ الْحُجَّةِ وَ نَفْيِ الشَّبَهِ

And as for the news of the sky, the Satans^-la used to sit in a seat to steal the hearing when it was that, and they^-la neither barred nor pelted with the stars (meteors), and rather they were prevented from stealing the hearing lest there would occur in the earth the cause of doubting the Revelation from news of the sky, and it would be confusing upon people of the earth what had come to them from Allah^-azwj in proving the argument and negating the suspicions.

وَ كَانَ الشَّيْطَانُ يَسْتَرِقُ الْكَلِمَةَ الْوَاحِدَةَ مِنْ خَبَرِ السَّمَاءِ بِمَا يَحْدُثُ مِنَ اللَّهِ فِي خَلْقِهِ فَيَخْتَطِفُهَا ثُمَّ يَهْبِطُ بِهَا إِلَى الْأَرْضِ فَيَقْذِفُهَا إِلَى الْكَاهِنِ فَإِذَا قَدْ زَادَ كَلِمَاتٍ مِنْ عِنْدِهِ فَيَخْتَلِطُ الْحَقُّ بِالْبَاطِلِ فَمَا أَصَابَ الْكَاهِنُ مِنْ خَبَرٍ مِمَّا كَانَ يُخْبِرُ بِهِ فَهُوَ مَا أَدَّاهُ‏ إِلَيْهِ شَيْطَانُهُ مِمَّا سَمِعَهُ وَ مَا أَخْطَأَ فِيهِ فَهُوَ مِنْ بَاطِلِ مَا زَادَ فِيهِ

And the Satan^-la stole the one phrase from news of the sky with what had occurred from Allah^-azwj regarding His^-azwj creation, and he^-la would snatch (memorise) it, then descend with it to the earth and cast it to the fortune-teller. When he^-la increased in the words from himself, the truth was mixed up with the falsehood. So, whatever the fortune-teller was correct from news, from what he had informed with, it was what the Satan^-la had entrusted to him from what he^-la had heard, and whatever he erred in, it was from the falsehood of what he^-la had increased in it.

فَمُذْ مُنِعَتِ الشَّيَاطِينُ عَنِ اسْتِرَاقِ السَّمْعِ انْقَطَعَتِ الْكِهَانَةُ وَ الْيَوْمَ إِنَّمَا تُؤَدِّي الشَّيَاطِينُ إِلَى كُهَّانِهَا أَخْبَاراً لِلنَّاسِ مِمَّا يَتَحَدَّثُونَ بِهِ وَ مَا يُحَدِّثُونَهُ وَ الشَّيَاطِينُ تُؤَدِّي إِلَى الشَّيَاطِينِ مَا يَحْدُثُ فِي الْبُعْدِ مِنَ الْحَوَادِثِ مِنْ سَارِقٍ سَرَقَ وَ مَنْ قَاتِلٍ قَتَلَ وَ مِنْ غَائِبٍ غَابَ وَ هُمْ بِمَنْزِلَةِ النَّاسِ أَيْضاً صَدُوقٌ وَ كَذُوبٌ

Since the Satans^-la were prevented from stealing the hearing, the fortune-telling was terminated, and today rather, the Satans^-la are entrusting to the their fortune-tellers news of the people from what they are discussing with and what they are innovating with, and the Satans^-la entrust to the Satans^-la what had occurred in the remoteness from the events, from a thief stealing, and who was the killer who killed, and from the absentee who had disappeared, and they are as well at the status of the truthfulness and lies’.

فَقَالَ كَيْفَ صَعِدَتِ الشَّيَاطِينُ إِلَى السَّمَاءِ وَ هُمْ أَمْثَالُ النَّاسِ فِي الْخِلْقَةِ وَ الْكَثَافَةِ وَ قَدْ كَانُوا يَبْنُونَ لِسُلَيْمَانَ بْنِ دَاوُدَ ع مِنَ الْبِنَاءِ مَا يَعْجِزُ عَنْهُ وُلْدُ آدَمَ

He (the narrator) said, ‘How were the Satans^-la ascending to the sky and they are like the people in the creation and thickness, and they were building for Suleyman^-as Bin Dawood^-as, the constructions which the children of Adam^-as were unable from?’

قَالَ غُلِّظُوا لِسُلَيْمَانَ كَمَا سُخِّرُوا وَ هُمْ خَلْقٌ رَقِيقٌ غِذَاؤُهُمُ التَّنَسُّمُ‏ وَ الدَّلِيلُ عَلَى ذَلِكَ صُعُودُهُمْ إِلَى السَّمَاءِ لِاسْتِرَاقِ السَّمْعِ وَ لَا يَقْدِرُ الْجِسْمُ الْكَثِيفُ عَلَى الِارْتِقَاءِ إِلَيْهَا إِلَّا بِسُلَّمٍ أَوْ سَبَبٍ‏.

He^-asws said: ‘They were thickened for Suleyman^-as just as they had been Subdued, and they are delicate creatures. Their provisions (feed) are the breezes, and the evidence upon that is their ascent to the sky in order to steal the hearing, and the thick body (i.e., humans) is not able upon rising to it, except by a ladder or a means’’.[69]

32- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْآبَاءُ ثَلَاثَةٌ آدَمُ وَلَدَ مُؤْمِناً وَ الْجَانُّ وَلَدَ كَافِراً وَ إِبْلِيسُ وَلَدَ كَافِراً وَ لَيْسَ فِيهِمْ نِتَاجٌ إِنَّمَا يَبِيضُ وَ يُفْرِخُ وَ وُلْدُهُ ذُكُورٌ لَيْسَ فِيهِمْ إِنَاثٌ‏.

(The book) ‘Al Khisal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Al Barmakky, from Al-Hassan Bin Zareyf, from Abu Abdul Rahman, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘The fathers are three – Adam^-as begetting a Momin, and the Jaan begetting (a Momin and) a Kafir, and Iblees^-la begetting a Kafir, and there are no offspring among them, but rather they lay eggs and spawn, and his^-la children are males, there are no females among them’’.[70]

33- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْجِنُّ عَلَى ثَلَاثَةِ أَجْزَاءٍ فَجُزْءٌ مَعَ الْمَلَائِكَةِ وَ جُزْءٌ يَطِيرُونَ فِي الْهَوَاءِ وَ جُزْءٌ كِلَابٌ وَ حَيَّاتٌ الْخَبَرَ.

And from him, from Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboun, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘The Jinn are upon three segments. A segment is with the Angels, and a segment they are flying in the air, and a segment of dogs and snakes’ – the Hadeeth’’.[71]

34- الْعِلَلُ، وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ جَبَلَةَ الْوَاعِظِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ اسْمِ أَبِي الْجِنِّ فَقَالَ شُومَانُ‏ وَ هُوَ الَّذِي خُلِقَ‏ مِنْ مارِجٍ مِنْ نارٍ

(The books) ‘Al Illal’ and ‘Al Uyoun’ – From Muhammad Bin Umar Bin Ali Al Basry, from Muhammad Bin Abdullah Bin Ahmad Bin Jabalah Al Waiz, from Abdullah Bin Ahmad Bin Aamir Al Taie, from his father,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘The Syrian asked Amir Al-Momineen^-asws about the name of the father of the Jinn. He^-asws said: ‘Shouman, and he is the one who was Created from smokeless fire [55:15]’.

وَ سَأَلَهُ هَلْ بَعَثَ اللَّهُ نَبِيّاً إِلَى الْجِنِّ

And he asked him^-asws, ‘Did Allah^-azwj Send any Prophet^-as to the Jinn?’

فَقَالَ نَعَمْ بَعَثَ إِلَيْهِمْ نَبِيّاً يُقَالُ لَهُ يُوسُفُ‏ فَدَعَاهُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَقَتَلُوهُ‏.

He^-asws said: ‘Yes. He^-azwj had Sent to them a Prophet^-as called Yusuf^-as. He^-as called them to Allah^-azwj Mighty and Majestic, so they killed him^-as’’.[72]

35- الْعِلَلُ، وَ الْعُيُونُ، عَنْ أَحْمَدَ بْنِ زِيَادٍ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ جَعْفَرٍ ع‏ قَالَ: إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ ع قَالَ ذَاتَ يَوْمٍ لِأَصْحَابِهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ وَهَبَ لِي مُلْكاً لا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي‏

(The books) ‘Al Illal’ and Al Uyoun’ – From Ahmad Bin Ziyad Al Hamdany, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid,

‘From Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father Musa^-asws Bin Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws Ja’far^-asws having said: ‘One day Suleyman^-as Bin Dawood^-as said to his^-as companions: ‘Allah^-azwj Blessed and Exalted has Gifted a kingdom to me^-as, not befitting for anyone from after me. [38:35].

سَخَّرَ لِيَ الرِّيحَ وَ الْإِنْسَ وَ الْجِنَّ وَ الطَّيْرَ وَ الْوُحُوشَ وَ عَلَّمَنِي مَنْطِقَ‏ الطَّيْرِ وَ آتَانِي كُلَّ شَيْ‏ءٍ وَ مَعَ جَمِيعِ مَا أُوتِيتُ مِنَ الْمُلْكِ مَا تَمَّ لِي سُرُورُ يَوْمٍ إِلَى اللَّيْلِ

He^-azwj has Subdued for me^-as, the wind, and the humans, and the Jinn, and the birds, and the beasts, and has Taught me^-as the talk of the birds, and has Given me^-as all things, and along with entirety of what I^-as have been Given from the kingdom what has completed for me the cheerfulness of the day to the night.

وَ قَدْ أَحْبَبْتُ أَنْ أَدْخُلَ قَصْرِي فِي غَدٍ وَ أَصْعَدَ أَعْلَاهُ وَ أَنْظُرَ إِلَى مَمَالِكِي فَلَا تَأْذَنُوا لِأَحَدٍ عَلَيَّ لِئَلَّا يَرِدَ عَلَيَّ مَا يُنَغِّصُ عَلَيَّ يَوْمِي قَالُوا نَعَمْ

And I^-asws would love to enter into my^-as castle in the morning and ascend to the top of it and look at my^-as realm, so there is no permission for anyone to come to see me^-as lest he brings me^-as what would trouble (spoil) my^-as day upon me^-as’. They said, ‘Yes!’

فَلَمَّا كَانَ مِنَ الْغَدِ أَخَذَ عَصَاهُ بِيَدِهِ وَ صَعِدَ إِلَى أَعْلَى مَوْضِعٍ مِنْ قَصْرِهِ وَ وَقَفَ مُتَّكِئاً عَلَى عَصَاهُ يَنْظُرُ إِلَى مَمَالِكِهِ مَسْرُوراً بِمَا أُوتِيَ فَرِحاً بِمَا أُعْطِيَ إِذْ نَظَرَ إِلَى شَابٍّ حَسَنِ الْوَجْهِ وَ اللِّبَاسِ قَدْ خَرَجَ عَلَيْهِ مِنْ بَعْضِ زَوَايَا قَصْرِهِ

When it was the next morning, he^-as took his^-as staff in his^-as hand and ascended to the highest place of his^-as castle and stood leaning upon his^-as staff, looking at his^-as realm, happy with what he^-as had been Given and rejoicing with what He^-azwj was being Given, when he^-as looked a youth of excellent face and clothing emerging towards him^-as from one of the corners of his^-as castle.

فَلَمَّا بَصُرَ بِهِ‏ سُلَيْمَانُ ع قَالَ لَهُ مَنْ أَدْخَلَكَ إِلَى هَذَا الْقَصْرِ وَ قَدْ أَرَدْتُ أَنْ أَخْلُوَ فِيهِ الْيَوْمَ فَبِإِذْنِ مَنْ دَخَلْتَ فَقَالَ الشَّابُّ أَدْخَلَنِي هَذَا الْقَصْرَ رَبُّهُ وَ بِإِذْنِهِ دَخَلْتُ

When Suleyman^-as sighted him, he^-as said to him: ‘Who let you enter into this castle, and I^-as had wanted to be along in it today? By whose permission have you entered?’ The youth said, ‘The Lord^-azwj of this castle let me enter, and I have entered by His^-azwj Permission’.

فَقَالَ رَبُّهُ أَحَقُّ بِهِ مِنِّي فَمَنْ أَنْتَ قَالَ أَنَا مَلَكُ الْمَوْتِ قَالَ ع وَ فِيمَا جِئْتَ قَالَ جِئْتُ لِأَقْبِضَ رُوحَكَ

He^-as said: ‘It’s Lord^-azwj of more rightful with it than me^-as, so who are you?’ He said, ‘I am the Angel of death!’ He^-as said: ‘Regarding what have you come?’ He said, ‘I have come to capture your^-as soul’.

قَالَ امْضِ لِمَا أُمِرْتَ بِهِ فَهَذَا يَوْمُ سُرُورِي أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكُونَ لِي سُرُورٌ دُونَ لِقَائِهِ

He^-as said: ‘Implement what you have been Commanded with, for this is a day of my^-as happiness. Allah^-azwj Mighty and Majestic has Refused that there should be happiness for me^-as without meeting Him^-azwj’.

فَقَبَضَ مَلَكُ الْمَوْتِ رُوحَهُ وَ هُوَ مُتَّكِئٌ عَلَى عَصَاهُ فَبَقِيَ سُلَيْمَانُ مُتَّكِئاً عَلَى عَصَاهُ وَ هُوَ مَيِّتٌ مَا شَاءَ اللَّهُ وَ النَّاسُ يَنْظُرُونَ إِلَيْهِ وَ هُمْ يُقَدِّرُونَ أَنَّهُ حَيٌّ

The Angel of death captured his^-as soul while he^-as was leaning upon his^-as staff. Suleyman^-as remained leaning upon his^-as staff and he^-as was dead, for as long as Allah^-azwj so Desired, and the people were looking at him^-as, and they were estimating (thinking) that he^-as was alive.

فَافْتَتَنُوا فِيهِ وَ اخْتَلَفُوا فَمِنْهُمْ مَنْ قَالَ إِنَّ سُلَيْمَانَ قَدْ بَقِيَ مُتَّكِئاً عَلَى عَصَاهُ هَذِهِ الْأَيَّامَ الْكَثِيرَةَ وَ لَمْ يَتْعَبْ وَ لَمْ يَنَمْ وَ لَمْ يَأْكُلْ وَ لَمْ يَشْرَبْ إِنَّهُ لَرَبُّنَا الَّذِي يَجِبُ عَلَيْنَا أَنْ نَعْبُدَهُ

They were Tried regarding him^-as and they differed. From them was one who said, ‘Suleyman^-as has remained leaning upon his^-as staff for these many days and he^-as does not get tired, and does not sleep, and does not eat, and does not drink. He^-as is our Lord^-azwj Whom it is obligated for us to be worshipping him^-as’.

وَ قَالَ قَوْمٌ إِنَّ سُلَيْمَانَ سَاحِرٌ وَ إِنَّهُ يُرِينَا أَنَّهُ وَاقِفٌ مُتَّكِئٌ عَلَى عَصَاهُ يَسْحَرُ أَعْيُنَنَا وَ لَيْسَ كَذَلِكَ

And a group said, ‘Suleyman^-as is a sorcerer, and he^-as is showing us that he^-as is standing leaning upon his^-as staff. He^-as is bewitching our eyes, and it isn’t like that’.

فَقَالَ الْمُؤْمِنُونَ إِنَّ سُلَيْمَانَ هُوَ عَبْدُ اللَّهِ وَ نَبِيُّهُ يُدَبِّرُ اللَّهُ أَمْرَهُ بِمَا شَاءَ

The Momineen said, ‘Suleyman^-as, he^-as is a servant of Allah^-azwj and is His^-azwj Prophet^-as. He^-as is a manager of Allah^-azwj of His^-azwj affairs with whatever He^-azwj so Desires’.

فَلَمَّا اخْتَلَفُوا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ الْأَرَضَةَ فَدَبَّتْ فِي عَصَاهُ‏ فَلَمَّا أَكَلَتْ جَوْفَهَا انْكَسَرَتِ الْعَصَا وَ خَرَّ سُلَيْمَانُ مِنْ قَصْرِهِ عَلَى وَجْهِهِ فَشَكَرَ الْجِنُّ لِلْأَرَضَةِ صَنِيعَهَا

When they were differing, Allah^-azwj Mighty and Majestic Sent the termite and it crawled into his^-as staff. When it ate it’s interior, the staff broke and Suleyman^-as fell from his^-as castle upon his^-as face. So, the Jinn were grateful to the termite for it’s doing.

فَلِأَجْلِ ذَلِكَ لَا تُوجَدُ الْأَرَضَةُ فِي مَكَانٍ إِلَّا وَ عِنْدَهَا مَاءٌ وَ طِينٌ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ فَلَمَّا قَضَيْنا عَلَيْهِ الْمَوْتَ ما دَلَّهُمْ عَلى‏ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ‏ يَعْنِي عَصَاهُ‏ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كانُوا يَعْلَمُونَ الْغَيْبَ ما لَبِثُوا فِي الْعَذابِ الْمُهِينِ‏

For the reason of that, you will not find the termite except in a place there is water and clay by it, and that is the Word of Allah^-azwj Mighty and Majestic: But when We Decreed death unto him, nothing evidenced them upon his death except an insect of the earth which ate his staff. – meaning his^-as walking stick – So when he fell down, it was clear to the Jinn that had they known the unseen, they would not have remained in the abasing torment [34:14].

ثُمَّ قَالَ الصَّادِقُ ع وَ اللَّهِ مَا نَزَلَتْ هَذِهِ الْآيَةُ هَكَذَا وَ إِنَّمَا نَزَلَتْ فَلَمَّا خَرَّ تَبَيَّنَتِ الْإِنْسُ أَنَّ الْجِنَّ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ.

Then Al-Sadiq^-asws said: ‘By Allah^-azwj! This Verse was not Revealed like that, and rather it was Revealed as: : So when he fell, it was evident to the humans, if the Jinn had known the unseen, they would not have remained in abasing torment [34:14]’’.[73]

36- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ الْبَرْمَكِيِّ عَنْ عُمَرَ بْنِ سَهْلٍ الْأَسَدِيِّ عَنْ سُهَيْلِ بْنِ غَزْوَانَ الْبَصْرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ امْرَأَةً مِنَ الْجِنِّ كَانَ يُقَالُ لَهَا عَفْرَاءُ وَ كَانَتْ تَنْتَابُ‏ النَّبِيَّ ص فَتَسْمَعُ مِنْ كَلَامِهِ فَتَأْتِي صَالِحِي الْجِنِّ فَيُسْلِمُونَ عَلَى يَدَيْهَا وَ إِنَّهَا فَقَدَهَا النَّبِيُّ ص فَسَأَلَ عَنْهَا جَبْرَئِيلَ فَقَالَ إِنَّهَا زَارَتْ أُخْتاً لَهَا تُحِبُّهَا فِي اللَّهِ

(The book) ‘Al Khisal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Abdul Al Hameed Al Attar, from Muhammad Bin Rashid Al Barmakky, from Umar Bin Sahl Al Asady, from Suheyl Bin Gazwan Al Basry who said,

‘I heard Abu Abdullah^-asws saying: ‘A woman from the Jinn was called Afra’a, and she used to be around the Prophet^-as. She heard from his^-as speech, so she came to the righteous Jinn, and they became Muslims upon her hands. And the Prophet^-as missed her, so he^-as asked Jibraeel^-as about her. He ^-as said: ‘She is visiting a sister of hers whom she loves for the Sake of Allah^-azwj’.

فَقَالَ النَّبِيُّ ص طُوبَى لِلْمُتَحَابِّينَ فِي اللَّهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ فِي الْجَنَّةِ عَمُوداً مِنْ يَاقُوتَةٍ حَمْرَاءَ عَلَيْهِ سَبْعُونَ أَلْفَ قَصْرٍ فِي كُلِّ قَصْرٍ سَبْعُونَ أَلْفَ غُرْفَةٍ خَلَقَهَا اللَّهُ عَزَّ وَ جَلَّ لِلْمُتَحَابِّينَ وَ الْمُتَزَاوِرِينَ فِي اللَّهِ

The Prophet^-as said: ‘Beatitude be for the ones loving each other for the Sake of Allah^-azwj! Allah^-azwj Blessed and Exalted has Created in the Paradise, pillars of rubies. Upon it are seventy thousand castles. In each castle there are seventy thousand rooms. Allah^-azwj Mighty and Majestic has Created these for the ones loving each other and visiting each other for the Sake of Allah^-azwj’.

ثُمَّ قَالَ يَا عَفْرَاءُ أَيُّ شَيْ‏ءٍ رَأَيْتِ قَالَتْ رَأَيْتُ عَجَائِبَ كَثِيرَةً قَالَ فَأَعْجَبُ مَا رَأَيْتِ

Then he^-as said: ‘O Afra’a! Which thing did you see?’ She said, ‘I saw a lot of wonders’. He^-as said: ‘So what is the most wondrous of what you have seen?’

قَالَتْ رَأَيْتُ إِبْلِيسَ فِي الْبَحْرِ الْأَخْضَرِ عَلَى صَخْرَةٍ بَيْضَاءَ مَادّاً يَدَيْهِ إِلَى السَّمَاءِ وَ هُوَ يَقُولُ إِلَهِي إِذَا بَرَرْتَ قَسَمَكَ وَ أَدْخَلْتَنِي نَارَ جَهَنَّمَ فَأَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ إِلَّا خَلَّصْتَنِي مِنْهَا وَ حَشَرْتَنِي مَعَهُمْ

She said, ‘I saw Iblees^-la in the green sea upon a white rock, extending his^-la hand towards the sky and he^-la was saying, ‘My^-la God^-azwj! When You^-azwj Fulfil Your^-azwj Oath and Enter me^-la to be in the Fire of Hell, so I^-la ask You^-azwj by the right of Muhammad^-as, and Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, only to Finish me^-la off from it and Resurrect me^-la to be with them^-asws!’

فَقُلْتُ يَا حَارِثُ مَا هَذِهِ الْأَسْمَاءُ الَّتِي تَدْعُو بِهَا قَالَ لِي رَأَيْتُهَا عَلَى سَاقِ الْعَرْشِ مِنْ قَبْلِ أَنْ يَخْلُقَ اللَّهُ آدَمَ بِسَبْعَةِ آلَافِ سَنَةٍ فَعَلِمْتُ أَنَّهُمْ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ عَزَّ وَ جَلَّ فَأَنَا أَسْأَلُهُ بِحَقِّهِمْ

I said, ‘O Haris^-la! What are these name which you^-la are supplicating with?’ He^-la said to me, ‘I^-la had seen these upon a Base of the Throne from seven thousand years before Allah^-azwj Created Adam^-as. So I^-la knew that they^-asws are the most honourable of the creatures unto Allah^-azwj Mighty and Majestic. Thus, I^-la am asking Him^-azwj, by their^-asws right’’.

فَقَالَ النَّبِيُّ ص وَ اللَّهِ لَوْ أَقْسَمَ أَهْلُ الْأَرْضِ بِهَذِهِ‏ الْأَسْمَاءِ لَأَجَابَهُمْ‏.

The Prophet^-as said: ‘By Allah^-azwj! If the people of the earth were to vow by these names, He^-azwj would Answer them!’’[74]

37- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى حِكَايَةً عَنِ الْجِنِ‏ يا قَوْمَنا إِنَّا سَمِعْنا إِلَى قَوْلِهِ‏ أُولئِكَ فِي ضَلالٍ مُبِينٍ‏ فَهُوَ كُلُّهُ حِكَايَةٌ عَنِ الْجِنِّ وَ كَانَ سَبَبُ نُزُولِ هَذِهِ الْآيَةِ أَنَّ رَسُولَ اللَّهِ ص خَرَجَ مِنْ مَكَّةَ إِلَى سُوقِ عُكَاظٍ وَ مَعَهُ زَيْدُ بْنُ حَارِثَةَ يَدْعُو النَّاسَ إِلَى الْإِسْلَامِ فَلَمْ يُجِبْهُ أَحَدٌ وَ لَمْ يَجِدْ مَنْ يَقْبَلُهُ‏

Tafseer Ali Bin Ibrahim –

‘Regarding Words of the Exalted Narrating on behalf of the Jinn: They said, ‘O our people! We heard [46:30] – up to His^-azwj Words: They are in clear straying’ [46:32], ‘All of it is a narration one behalf of the Jinn, and the cause for the Revelation of this Verse is that Rasool-Allah^-as had gone out from Makkah to the market of Ukaza and with him was Zayd Bin Haris, calling the people of Al-Islam. But no one answered him^-as and he^-as did not find anyone who accepted him^-as.

ثُمَّ رَجَعَ إِلَى مَكَّةَ فَلَمَّا بَلَغَ مَوْضِعاً يُقَالُ لَهُ وَادِي مَجَنَّةَ تَهَجَّدَ بِالْقُرْآنِ فِي جَوْفِ اللَّيْلِ فَمَرَّ بِهِ نَفَرٌ مِنَ الْجِنِّ فَلَمَّا سَمِعُوا قِرَاءَةَ رَسُولِ اللَّهِ اسْتَمَعُوا لَهُ

Then he^-as returned to Makkah. When he^-as reached a place called the Valley of Majanna, he^-as held vigil in the middle of the night with the Quran. A number of the Jinn passed by him^-as. When they heard recitation of Rasool-Allah^-as, they listened to him^-as.

فَلَمَّا سَمِعُوا قِرَاءَتَهُ قَالَ بَعْضُهُمْ لِبَعْضٍ‏ أَنْصِتُوا يَعْنِي اسْكُتُوا فَلَمَّا قُضِيَ‏ أَيْ فَرَغَ رَسُولُ اللَّهِ ص مِنَ الْقِرَاءَةِ وَلَّوْا إِلى‏ قَوْمِهِمْ مُنْذِرِينَ قالُوا يا قَوْمَنا إِنَّا سَمِعْنا كِتاباً أُنْزِلَ مِنْ بَعْدِ مُوسى‏ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَ إِلى‏ طَرِيقٍ مُسْتَقِيمٍ يا قَوْمَنا أَجِيبُوا داعِيَ اللَّهِ وَ آمِنُوا بِهِ‏ إِلَى قَوْلِهِ‏ أُولئِكَ فِي ضَلالٍ مُبِينٍ‏

When they had heard his^-as recitation, some of them said to the others: ‘Listen!’ – Meaning, ‘maintain silence’. So when it (recitation) ended, they turned back towards their people, warning them [46:29] They said, ‘O our people! We heard a Book Revealed from after Musa, ratifying what was before it, Guiding to the Truth and to a Straight Path [46:30] O our people! Answer the Call of Allah and believe in Him [46:31] – up to His^-azwj Words: They are in clear straying’ [46:32].

فَجَاءُوا إِلَى رَسُولِ اللَّهِ‏ فَأَسْلَمُوا وَ آمَنُوا وَ عَلَّمَهُمْ رَسُولُ اللَّهِ ص شَرَائِعَ الْإِسْلَامِ فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ‏ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِ‏ السُّورَةَ كُلَّهَا فَحَكَى اللَّهُ قَوْلَهُمْ وَ وَلَّى رَسُولُ اللَّهِ ص عَلَيْهِمْ مِنْهُمْ وَ كَانُوا يَعُودُونَ إِلَى رَسُولِ اللَّهِ ص فِي كُلِّ وَقْتٍ

So, they came to Rasool-Allah^-saww, and greeted and expressed belief, and he^-saww taught them the Laws of Al-Islam. Then it was revealed unto the Prophet^-saww: Say: ‘It is Revealed unto me that a number of the Jinn listened intently [72:1] – the Chapter (Whole of Surah Al-Jinn (72). Thus, Allah^-azwj Related their words, and Made Rasool-Allah^-saww the Guardian over them, and they used to regularly return to Rasool-Allah^-saww every time.

فَأَمَرَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنْ يُعَلِّمَهُمْ وَ يُفَقِّهَهُمْ فَمِنْهُمْ مُؤْمِنُونَ وَ كَافِرُونَ وَ نَاصِبُونَ وَ يَهُودُ وَ نَصَارَى وَ مَجُوسٌ وَ هُمْ وُلْدُ الْجَانِّ

Rasool-Allah^-saww instructed Amir Al-Momineen^-asws that he^-asws should teach them and make them understand, for among them are Momineen, and the Kafirs, and Hostile ones (Nasibis), and Jews, and Christians, and Magians, and they are the children of the Jaan (predecessors of the Jinn)’.

وَ سُئِلَ الْعَالِمُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ مُؤْمِنِي الْجِنِّ أَ يَدْخُلُونَ الْجَنَّةَ

And the scholar^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, was asked about the Momineen of the Jinn, ‘Will they be entering the Paradise?’

فَقَالَ لَا وَ لَكِنْ‏ لِلَّهِ حَظَائِرُ بَيْنَ الْجَنَّةِ وَ النَّارِ يَكُونُ فِيهَا مُؤْمِنُو الْجِنِّ وَ فُسَّاقُ الشِّيعَةِ.

He^-asws said: ‘No, but there are pavilions for Allah^-azwj Between the Paradise and the Fire. There would be in it, the Momineen of the Jinn, and the mischief makers of the Shias’’.[75]

38- الْكَافِي، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ عُبْدُوسٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ اسْتِنْجَاءِ الرَّجُلِ بِالْعَظْمِ أَوِ الْبَعْرِ أَوِ الْعُودِ

(The book) ‘Al Kafi’ – From Muhammad Bin Ali Bin Mahboub, from Ali Bin Khalid, from Ahmad Bin Abdous, from Ibn Fazzal, from Abu Jameela, from Lays,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the man cleansing (from the toilet) with the bone, or the dung, or the stick’.

قَالَ أَمَّا الْعَظْمُ وَ الرَّوْثُ فَطَعَامُ الْجِنِّ وَ ذَلِكَ مِمَّا اشْتَرَطُوا عَلَى رَسُولِ اللَّهِ ص فَقَالَ لَا يَصْلُحُ بِشَيْ‏ءٍ مِنْ ذَلِكَ‏.

He^-asws said: ‘As for the bone and the dung, it is the food of the Jinn, and that is from what they had stipulated upon Rasool-Allah^-azwj, so he^-as had said it is not correct with anything from that’’.[76]

39- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَحَبَّ أَنْ يَخْلُقَ خَلْقاً بِيَدِهِ وَ ذَلِكَ بَعْدَ مَا مَضَى لِلْجِنِّ وَ النَّسْنَاسِ فِي الْأَرْضِ سَبْعَةُ آلَافِ سَنَةٍ

(The book) ‘Al Illal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘When Allah^-azwj Blessed and Exalted Loved to Create a creature by His^-azwj Hands, and that was when seven thousand years had passed for the Jinn and the Nasnaas having been in the earth’.

قَالَ وَ لَمَّا كَانَ مِنْ شَأْنِ اللَّهِ أَنْ يَخْلُقَ آدَمَ لِلَّذِي أَرَادَ مِنَ التَّدْبِيرِ وَ التَّقْدِيرِ لِمَا هُوَ مُكَوِّنُهُ فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ عِلْمِهِ لِمَا أَرَادَهُ مِنْ ذَلِكَ كُلِّهِ كَشَطَ عَنْ أَطْبَاقِ السَّمَاوَاتِ ثُمَّ قَالَ لِلْمَلَائِكَةِ انْظُرُوا إِلَى أَهْلِ الْأَرْضِ مِنْ خَلْقِي مِنَ الْجِنِّ وَ النَّسْنَاسِ

He^-asws said: ‘And when it was from the Concern of Allah^-azwj to Create Adam^-as for that which He^-azwj Wanted, from the management and the arrangement of what He^-azwj was to Bring into being in the skies and the earth, and His^-azwj Knowledge of what He^-azwj Wanted from all of it, like Scraping off the layers of the skies, then He^-azwj Said to the Angels: “Look to inhabitants of the earth from My^-azwj creatures from the Jinn and the Nasnaas!”

فَلَمَّا رَأَوْا مَا يَعْمَلُونَ فِيهَا مِنَ الْمَعَاصِي وَ سَفْكِ الدِّمَاءِ وَ الْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ عَظُمَ ذَلِكَ عَلَيْهِمْ وَ غَضِبُوا لِلَّهِ وَ أَسِفُوا عَلَى أَهْلِ الْأَرْضِ وَ لَمْ يَمْلِكُوا غَضَبَهُمْ

When they saw what they were doing in it, from the acts of disobedience and shedding the blood and the mischief in the earth without right, that was grievous upon them and they were angered for the Sake of Allah^-azwj and pities upon inhabitants of the earth, and they could not control their anger.

أَنْ قَالُوا يَا رَبِّ أَنْتَ الْعَزِيزُ الْقَادِرُ الْجَبَّارُ الْقَاهِرُ الْعَظِيمُ الشَّأْنِ وَ هَذَا خَلْقُكَ الضَّعِيفُ الذَّلِيلُ فِي أَرْضِكَ يَتَقَلَّبُونَ فِي قَبْضَتِكَ وَ يَعِيشُونَ بِرِزْقِكَ وَ يَسْتَمْتِعُونَ‏ بِعَافِيَتِكَ وَ هُمْ يَعْصُونَكَ بِمِثْلِ هَذِهِ الذُّنُوبِ الْعِظَامِ

They said, ‘O Lord^-azwj! You^-azwj are the Mighty, the Able, the Subduer, the Forceful, the Mighty of Glory, and these are Your^-azwj creatures, the weak, the humiliated in Your^-azwj earth. They are turning in Your^-azwj Grip and are living with Your^-azwj (Given) sustenance, and they are enjoying with Your^-azwj (Given) well-being, and they are disobeying You^-azwj with the likes of these major sins!

لَا تَأْسَفُ وَ لَا تَغْضَبُ وَ لَا تَنْتَقِمُ لِنَفْسِكَ لِمَا تَسْمَعُ مِنْهُمْ وَ تَرَى وَ قَدْ عَظُمَ ذَلِكَ عَلَيْنَا وَ أَكْبَرْنَاهُ فِيكَ

You^-azwj are neither Regretting, nor being Angered, nor Avenging for Yourself^-azwj when You^-azwj Hear from them and You^-azwj See, and that has been grievous upon us and we are considering it as being too much, for Your^-azwj Sake’.

فَلَمَّا سَمِعَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنَ الْمَلَائِكَةِ قَالَ‏ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً لِي عَلَيْهِمُ فَيَكُونُ حُجَّةً لِي عَلَيْهِمْ فِي أَرْضِي عَلَى خَلْقِي فَقَالَتِ الْمَلَائِكَةُ سُبْحَانَكَ‏ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ‏

When Allah^-azwj Mighty and Majestic Heard that from the Angels, He^-azwj Said: I am going to Make a Caliph in the earth. – for Me^-azwj upon them, so he^-as would be a Divine Authority for Me^-azwj upon them in My^-azwj earth upon My^-azwj earth. The Angels Said: ‘Glory be to You^-azwj! Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? [2:30].

وَ قَالُوا فَاجْعَلْهُ مِنَّا فَإِنَّا لَا نُفْسِدُ فِي الْأَرْضِ وَ لَا نَسْفِكُ الدِّمَاءَ قَالَ اللَّهُ جَلَّ جَلَالُهُ يَا مَلَائِكَتِي‏ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ‏ إِنِّي أُرِيدُ أَنْ أَخْلُقَ خَلْقاً بِيَدِي أَجْعَلُ ذُرِّيَّتَهُ أَنْبِيَاءَ مُرْسَلِينَ وَ عِبَاداً صَالِحِينَ وَ أَئِمَّةً مُهْتَدِينَ

And they said, ‘Make him^-as to be from us, for we shall neither make mischief in the earth nor shed the blood!’ Allah^-azwj, Majestic is His^-azwj Majesty, Said: “O My^-azwj Angels! I Know what you do not know [2:30]. I^-azwj Want to Create a creature by My^-azwj Hand and Make his^-as offspring to be Prophets^-as, Messengers^-as, and righteous servants, and Imams^-asws of Guidance, Guided.

أَجْعَلُهُمْ خُلَفَائِي عَلَى خَلْقِي فِي أَرْضِي يَنْهَوْنَهُمْ عَنْ مَعَاصِيَ‏ وَ يُنْذِرُونَهُمْ عَذَابِي وَ يَهْدُونَهُمْ إِلَى طَاعَتِي وَ يَسْلُكُونَ بِهِمْ طَرِيقَ سَبِيلِي وَ أَجْعَلُهُمْ حُجَّةً لِي‏ عُذْراً أَوْ نُذْراً

I^-azwj shall Make them My^-azwj caliphs upon My^-azwj creatures in My^-azwj earth, forbidding them from disobeying Me^-azwj and warning them of My^-azwj Punishment, and guiding them to obeying Me^-azwj, and travelling with them the path of My^-azwj Way, and I^-azwj shall Make them Divine Authorities of Mine, (To) excuse or warn [77:6].

وَ أُبِينُ النَّسْنَاسَ‏ مِنْ أَرْضِي فَأُطَهِّرُهَا مِنْهُمْ وَ أَنْقُلُ مَرَدَةَ الْجِنِّ الْعُصَاةَ عَنْ بَرِيَّتِي وَ خَلْقِي وَ خِيَرَتِي وَ أُسْكِنُهُمْ فِي الْهَوَاءِ وَ فِي أَقْطَارِ الْأَرْضِ لَا يُجَاوِرُونَ نَسْلَ خَلْقِي

And I^-azwj shall Clear the Nasnaas from My^-azwj earth. I^-azwj shall Purify it from them and Transfer the defiant Jinn, the disobedient, away from My^-azwj citizens and My^-azwj good ones, and I^-azwj shall Settle them in the air and in the outskirts of the earth. They will not be neighbours of the offspring of My^-azwj Creature.

وَ أَجْعَلُ بَيْنَ الْجِنِّ وَ بَيْنَ خَلْقِي حِجَاباً وَ لَا يَرَى نَسْلُ خَلْقِيَ الْجِنَّ وَ لَا يُؤَانِسُونَهُمْ وَ لَا يُخَالِطُونَهُمْ‏ فَمَنْ عَصَانِي مِنْ نَسْلِ خَلْقِيَ الَّذِينَ اصْطَفَيْتُهُمْ لِنَفْسِي أَسْكَنْتُهُمْ مَسَاكِنَ الْعُصَاةِ وَ أَوْرَدْتُهُمْ مَوَارِدَهُمْ وَ لَا أُبَالِي

And I^-azwj shall Make a veil to be between the Jinn and My^-azwj creatures, and the offspring of My^-azwj creature will neither be seeing the Jinn, nor sit with them, nor mingle with them. The ones from the offspring of My^-azwj creature who disobeys me, those I^-azwj am Choosing them for Myself^-azwj, I^-azwj shall Settle them the dwelling of the disobedience ones and Turn them their turnings, and I^-azwj will not Care!”

فَقَالَتِ الْمَلَائِكَةُ يَا رَبِّ افْعَلْ مَا شِئْتَ لَا عِلْمَ لَنَا إِلَّا بِمَا عَلَّمْتَنَا- إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ‏ الْخَبَرَ.

The Angels said: ‘O Lord^-azwj! Do what You^-azwj so Desired. There is no knowledge for us except what You^-azwj have Taught us. You^-azwj are the Knowing, the Wise’ – the Hadeeth’’.[77]

40- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى‏ وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ‏ قَالَ أَبُو إِبْلِيسَ

Tafseer Ali Bin Ibrahim –

‘Regarding Words of the Exalted: And the Jaan, We Created him from before, from the toxic fire [15:27], he said, ‘Father of Iblees^-la’.

وَ قَالَ الْجِنُّ مِنْ وُلْدِ الْجَانِّ مِنْهُمْ مُؤْمِنُونَ وَ كَافِرُونَ وَ يَهُودُ وَ نَصَارَى وَ يَخْتَلِفُ أَدْيَانُهُمْ وَ الشَّيَاطِينُ مِنْ وُلْدِ إِبْلِيسَ وَ لَيْسَ فِيهِمْ مُؤْمِنُونَ إِلَّا وَاحِدٌ اسْمُهُ هَامُ بْنُ هِيمَ بْنِ لَاقِيسَ بْنِ إِبْلِيسَ

And he said, ‘The Jinn are from the children of the Jaan. From them are Momineen, and Kafirs, and Jews, and Christians, and their religions differ; and the Satans^-la are from the children of Iblees^-la, and there aren’t any Momineen among them except one. His name is Haam Bin Heem Bin Al Aqys son of Iblees^-la.

جَاءَ إِلَى رَسُولِ اللَّهِ ص فَرَآهُ جَسِيماً عَظِيماً وَ امْرَأً مَهُولًا فَقَالَ لَهُ مَنْ أَنْتَ

He came to Rasool-Allah^-as. He^-as saw him as a large-bodies person and a terrifying person. He^-as said to him: ‘Who are you?’

قَالَ أَنَا هَامُ بْنُ هِيمَ بْنِ لَاقِيسَ بْنِ إِبْلِيسَ كُنْتُ يَوْمَ قَتْلِ هَابِيلَ غُلَامَ ابْنَ أَعْوَامٍ أَنْهَى عَنِ الِاعْتِصَامِ وَ آمُرُ بِإِفْسَادِ الطَّعَامِ‏

He said, ‘I am Haam Bin Heem Bin Al Aqeys son of Iblees^-la. One the day Habeel^-as was killed, I was a boy of a few years old prohibiting from the seeking of Refuge (with Allah^-azwj) and instructing with spoiling the food’.

فَقَالَ رَسُولُ اللَّهِ ص بِئْسَ لَعَمْرِي الشَّابُّ الْمُؤَمِّلُ وَ الْكَهْلُ الْمُؤَمِّرُ

Rasool-Allah^-as said: ‘Wretched is the age of the youth with long hopes, and the elderly being ordered about!’

فَقَالَ دَعْ عَنْكَ هَذَا يَا مُحَمَّدُ فَقَدْ جَرَتْ تَوْبَتِي عَلَى يَدِ نُوحٍ وَ لَقَدْ كُنْتُ مَعَهُ فِي السَّفِينَةِ فَعَاتَبْتُهُ عَلَى دُعَائِهِ عَلَى قَوْمِهِ وَ لَقَدْ كُنْتُ مَعَ إِبْرَاهِيمَ حَيْثُ أُلْقِيَ فِي النَّارِ فَجَعَلَهَا اللَّهُ بَرْداً وَ سَلَاماً

He said, ‘Leave yourself^-as from this, O Muhammad^-as! My repentance has flowed upon the hand of Noah^-as, and I was with him^-as in the ship. I reprimanded him^-as upon his^-as supplicating against his^-as people; and I was with Ibrahim^-as when he^-as was thrown into the fire. Allah^-azwj Made it to be cool and safe.

وَ لَقَدْ كُنْتُ مَعَ مُوسَى حِينَ غَرَّقَ اللَّهُ فِرْعَوْنَ وَ نَجَّى بَنِي إِسْرَائِيلَ وَ لَقَدْ كُنْتُ مَعَ هُودٍ حِينَ دَعَا عَلَى قَوْمِهِ فَعَاتَبْتُهُ وَ لَقَدْ كُنْتُ مَعَ صَالِحٍ‏ فَعَاتَبْتُهُ عَلَى دُعَائِهِ عَلَى قَوْمِهِ

And I was with Musa^-as when Allah^-azwj Drowned Pharaoh^-la and Rescued the children of Israel; and I was with Hud^-as when he^-as supplicated against his^-as people, so I reprimanded him^-as; and I was with Salih^-as and I reprimanded him^-as upon his^-as supplicating against his^-as people.

وَ لَقَدْ قَرَأْتُ الْكُتُبَ فَكُلُّهَا تُبَشِّرُنِي بِكَ وَ الْأَنْبِيَاءُ يُقْرِءُونَكَ السَّلَامَ وَ يَقُولُونَ أَنْتَ أَفْضَلُ الْأَنْبِيَاءِ وَ أَكْرَمُهُمْ فَعَلِّمْنِي مِمَّا أَنْزَلَ اللَّهُ عَلَيْكَ شَيْئاً

And I have read the (Revealed) Books, all of them. All of these gave me glad tidings of you^-as, and the Prophets^-as conveyed the greetings to you^-as, and they^-as said you^-as are the most superior of the Prophets^-as and their most honourable. So teach me something from what Allah^-azwj has Revealed upon you’.

فَقَالَ رَسُولُ اللَّهِ ص لِأَمِيرِ الْمُؤْمِنِينَ ع عَلِّمْهُ فَقَالَ هَامُ يَا مُحَمَّدُ إِنَّا لَا نُطِيعُ إِلَّا نَبِيّاً أَوْ وَصِيَّ نَبِيٍّ فَمَنْ هَذَا

Rasool-Allah^-as said to Amir Al-Momineen^-asws: ‘Teach him!’ Haam said, ‘O Muhammad^-as! We do not obey except the Prophets^-azwj or successor^-as of a Prophet^-as. So who is this?’

قَالَ هَذَا أَخِي وَ وَصِيِّي وَ وَزِيرِي وَ وَارِثِي عَلِيُّ بْنُ أَبِي طَالِبٍ قَالَ نَعَمْ نَجِدُ اسْمَهُ فِي الْكُتُبِ إِلْيَا

He^-as said: ‘This is my^-as brother^-asws, and my^-as successor^-asws, and my^-as Vizier, and my^-as inheritor, Ali^-asws Bin Abu Talib^-asws’. He said, ‘Yes! We do find his^-asws name in the Book as ‘Elia’’.

فَعَلَّمَهُ أَمِيرُ الْمُؤْمِنِينَ فَلَمَّا كَانَتْ لَيْلَةُ الْهَرِيرِ بِصِفِّينَ جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ‏.

Amir Al-Momineen^-asws taught him. When it was Laylat Al-Hareer (battle of Siffeen), he came to Amir Al-Momineen^-asws’’.[78]

41- دَلَائِلُ الطَّبَرِيِّ، وَ الْبَصَائِرُ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ إِذَا الْتَفَتَ‏ عَنْ يَسَارِهِ فَإِذَا كَلْبٌ أَسْوَدُ فَقَالَ مَا لَكَ قَبَّحَكَ اللَّهُ مَا أَشَدَّ مُسَارَعَتَكَ فَإِذَا هُوَ شَبِيهٌ بِالطَّائِرِ

(The books) ‘Dalaail’ of Al Tabari, and ‘Al Basaair’ – From Muhammad Bin Ismail, from Ali Bin Al Hakam, from Malik Bin Atiya, from Abu Hamza Al Sumali who said,

‘I was with Abu Abdullah^-asws in what is between Makkah and Al-Medina, when he^-asws turned to his left, and there was a black dog. He^-asws said: ‘What is the matter with you? May Allah^-azwj Uglify you, how severe is your quickness!’ And behold, it resembled the bird.

فَقُلْتُ مَا هُوَ جُعِلْتُ فِدَاكَ فَقَالَ هَذَا عَثْمٌ بَرِيدُ الْجِنِّ مَاتَ هِشَامٌ السَّاعَةَ فَهُوَ يَطِيرُ يَنْعَاهُ‏ فِي كُلِّ بَلْدَةٍ.

I said, ‘What is it? May I be sacrificed for you^-asws!’ He^-asws said: ‘This is Asam, postman of the Jinn. Hisham has just died, so he is flying giving his obituary in every city’’.[79]

42- الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ خَدَمَ أَبُو خَالِدٍ الْكَابُلِيُّ عَلِيَّ بْنَ الْحُسَيْنِ ع دَهْراً مِنْ عُمُرِهِ ثُمَّ إِنَّهُ أَرَادَ أَنْ يَنْصَرِفَ إِلَى أَهْلِهِ فَأَتَى عَلِيَّ بْنَ الْحُسَيْنِ ع وَ شَكَا إِلَيْهِ شِدَّةَ شَوْقِهِ إِلَى وَالِدَيْهِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub who said,

‘Abu Ja’far^-asws said: ‘Abu Khalid Al-Kabuly served Ali^-asws Bin Al-Husayn^-asws for a long time from his age, then he wanted to leave to go to his family. He came to Ali^-asws Bin Al-Husayn^-asws and complained to him^-asws of the intensity of his yearning to his parents.

فَقَالَ يَا أَبَا خَالِدٍ يَقْدَمُ غَداً رَجُلٌ مِنْ أَهْلِ الشَّامِ لَهُ قَدْرٌ وَ مَالٌ كَثِيرٌ وَ قَدْ أَصَابَ بِنْتاً لَهُ عَارِضٌ مِنْ أَهْلِ الْأَرْضِ‏ وَ يُرِيدُونَ أَنْ يَطْلُبُوا مُعَالِجاً يُعَالِجُهَا

He^-asws said: ‘O Abu Khalid! A man from the people of Syria would be coming tomorrow. There is worth for him and a lot of wealth, and a daughter of his has been afflicted with exposure from people of the earth (Jinn), and they want to seek a treatment she could be treated it.

فَإِذَا أَنْتَ سَمِعْتَ قُدُومَهُ فَأْتِهِ وَ قُلْ لَهُ أَنَا أُعَالِجُهَا لَكَ عَلَى أَنْ أَشْتَرِطَ لَكَ أَنِّي أُعَالِجُهَا عَلَى دِيَتِهَا عَشَرَةِ آلَافِ دِرْهَمٍ فَلَا تَطْمَئِنَّ إِلَيْهِمْ وَ سَيُعْطُونَكَ مَا تَطْلُبُ مِنْهُمْ

So, when you hear of his arrival, then go to him and say to him that I^-asws shall treat her for you upon a condition for you, that I^-asws would treat her based upon her compensation of ten thousand Dirham. So do not be reassured to them, and you shall be granted what you are seeking from them’.

فَلَمَّا أَصْبَحُوا قَدِمَ الرَّجُلُ وَ مَنْ مَعَهُ وَ كَانَ مِنْ عُظَمَاءِ أَهْلِ الشَّامِ فِي الْمَالِ وَ الْمَقْدُرَةِ فَقَالَ أَ مَا مِنْ مُعَالِجٍ يُعَالِجُ بِنْتَ هَذَا الرَّجُلِ

When it was morning, the man and the one with him arrived, and he was from the mighty ones of the people of Syria regarding the wealth and the worth (position). He said, ‘Is there any therapist who can treat the daughter of this man?’

فَقَالَ لَهُ أَبُو خَالِدٍ أَنَا أُعَالِجُهَا عَلَى عَشَرَةِ آلَافِ دِرْهَمٍ فَإِنْ أَنْتُمْ وَفَيْتُمْ وَفَيْتُ لَكُمْ عَلَى أَنْ لَا يَعُودَ إِلَيْهَا أَبَداً فَشَرَطُوا أَنْ يُعْطُوهُ عَشَرَةَ آلَافِ دِرْهَمٍ

Abu Khalid said to him, ‘I shall treat her upon (a price of) ten thousand Dirham. If you were to fulfil, I shall fulfil for you based upon that it will not return to her, ever!’ They (agreed) a condition that they would give him ten thousand Dirhams.

فَأَقْبَلَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ فَأَخْبَرَهُ الْخَبَرَ فَقَالَ إِنِّي أَعْلَمُ أَنَّهُمْ سَيَغْدِرُونَ بِكَ وَ لَا يَفُونَ لَكَ انْطَلِقْ يَا أَبَا خَالِدٍ فَخُذْ بِأُذُنِ الْجَارِيَةِ الْيُسْرَى ثُمَّ قُلْ يَا خَبِيثُ يَقُولُ لَكَ عَلِيُّ بْنُ الْحُسَيْنِ اخْرُجْ مِنْ هَذِهِ الْجَارِيَةِ وَ لَا تَعُدْ

He came back to Ali^-asws Bin Al-Husayn and informed him^-asws the news. He^-asws said: ‘I^-asws know that they would be betraying you, and they will not be loyal to you. Go, O Abu Khalid, and hold the left ear of the girl, then say, ‘O wicked one! Ali^-asws Bin Al-Husayn^-asws is says to you: ‘Get out from this girl and do not return!’’

فَفَعَلَ أَبُو خَالِدٍ مَا أَمَرَهُ وَ خَرَجَ مِنْهَا فَأَفَاقَتِ الْجَارِيَةُ وَ طَلَبَ أَبُو خَالِدٍ الَّذِي شَرَطُوا لَهُ فَلَمْ يُعْطُوهُ فَرَجَعَ مُغْتَمّاً كَئِيباً

Abu Khalid did what he^-asws had instructed him. The girl recovered, and Abu Khalid demanded that which had been stipulated for him, but they did not give it. He returned gloomy, bleak.

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ مَا لِي أَرَاكَ كَئِيباً يَا أَبَا خَالِدٍ أَ لَمْ أَقُلْ لَكَ إِنَّهُمْ يَغْدِرُونَ بِكَ دَعْهُمْ فَإِنَّهُمْ سَيَعُودُونَ إِلَيْكَ فَإِذَا لَقُوكَ فَقُلْ لَسْتُ أُعَالِجُهَا حَتَّى تَضَعُوا الْمَالَ عَلَى يَدَيْ عَلِيِّ بْنِ الْحُسَيْنِ‏

Ali^-asws Bin Al-Husayn^-asws said to him: ‘What is the matter I^-asws seek you bleak, O Abu Khalid? Did I^-asws not say to you they would be betraying you? Leave them, for they will be returning to you. When they meet you, then say, ‘I will not be treating her until you place the wealth upon the hands of Ali^-asws Bin Al-Husayn^-asws’’.

فَعَادُوا إِلَى أَبِي خَالِدٍ يَلْتَمِسُونَ مُدَاوَاتَهَا فَقَالَ لَهُمْ إِنِّي لَا أُعَالِجُهَا حَتَّى تَضَعُوا الْمَالَ عَلَى يَدَيْ عَلِيِّ بْنِ الْحُسَيْنِ ع فَإِنَّهُ لِي وَ لَكُمْ ثِقَةٌ

They returned to Abu Khalid seeking her treatment. He said to them, ‘I will not treat her until you place the money upon the hands of Ali^-asws Bin Al-Husayn^-asws, for he^-asws is a trusted one for me and for you all’.

فَرَضُوا وَ وَضَعُوا الْمَالَ عَلَى‏ يَدَيْ عَلِيِّ بْنِ الْحُسَيْنِ ع فَرَجَعَ أَبُو خَالِدٍ إِلَى الْجَارِيَةِ فَأَخَذَ بِأُذُنِهَا الْيُسْرَى ثُمَّ قَالَ يَا خَبِيثُ يَقُولُ لَكَ عَلِيُّ بْنُ الْحُسَيْنِ ع اخْرُجْ مِنْ هَذِهِ الْجَارِيَةِ وَ لَا تَعْرِضْ لَهَا إِلَّا بِسَبِيلِ خَيْرٍ فَإِنَّكَ إِنْ عُدْتَ أَحْرَقْتُكَ بِنَارِ اللَّهِ الْمُوقَدَةُ الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

They agreed and placed the money upon the hands of Ali^-asws Bin Al-Husayn^-asws. Abu Khalid returned to the girl. He held her left hand, then said, ‘O wicked one! Ali^-asws Bin Al-Husayn^-asws says to you: ‘Get out from this girl and do not present to her except by the way of good, for if you were to return, I^-asws shall burn you with A Fire of Allah, Ignited [104:6] Which would emerge over the hearts [104:7]’.

فَخَرَجَ مِنْهَا وَ دَفَعَ الْمَالَ إِلَى أَبِي خَالِدٍ فَخَرَجَ إِلَى بِلَادِهِ‏.

He came out from her, and he^-asws handed over the money to Abu Khalid, and he went out to his city’’.[80]

43- الْإِرْشَادُ، لِلْمُفِيدِ وَ إِعْلَامُ الْوَرَى، جَاءَ فِي الْآثَارِ عَنِ ابْنِ عَبَّاسٍ‏ قَالَ: لَمَّا خَرَجَ النَّبِيُّ ص إِلَى بَنِي الْمُصْطَلِقِ جَنَبَ عَنِ الطَّرِيقِ وَ أَدْرَكَهُ اللَّيْلُ فَنَزَلَ بِقُرْبِ وَادٍ وَعِرٍ فَلَمَّا كَانَ آخِرُ اللَّيْلِ هَبَطَ عَلَيْهِ جَبْرَئِيلُ يُخْبِرُهُ أَنَّ طَائِفَةً مِنْ كُفَّارِ الْجِنِّ قَدِ اسْتَبْطَنُوا الْوَادِيَ يُرِيدُونَ كَيْدَهُ ع وَ إِيقَاعَ الشَّرِّ بِأَصْحَابِهِ عِنْدَ سُلُوكِهِمْ إِيَّاهُ

(The books) ‘Al Irshad’ of Al Mufeed, and ‘A’lam Al Wara’ –

‘It has come in the reports from Ibn Abbas who said, ‘When the Prophet^-as went out to the clan of Al-Mustaliq, he^-as went aside from the road and the night came across him^-as. He^-as descended nearby a rugged valley. When it was the end of the night, Jibraeel^-as came down unto him^-as informing him^-as that a party of the Kafir Jinn have spent the night in the valley intending to plot (to kill) him^-as and inflict the evil on his^-as companions during their travel to it.

فَدَعَا أَمِيرَ الْمُؤْمِنِينَ ع وَ قَالَ لَهُ اذْهَبْ إِلَى هَذَا الْوَادِي فَسَيَعْرِضُ لَكَ مِنْ أَعْدَاءِ اللَّهِ الْجِنِّ مَنْ يُرِيدُكَ فَادْفَعْهُ بِالْقُوَّةِ الَّتِي أَعْطَاكَ اللَّهُ عَزَّ وَ جَلَّ إِيَّاهَا وَ تَحَصَّنْ مِنْهُمْ بِأَسْمَاءِ اللَّهِ الَّتِي خَصَّكَ بِعِلْمِهَا

He^-as called Amir Al-Momineen^-asws and said to him^-asws: ‘Go to this valley. They shall obstruct you^-asws from the enemies of Allah^-azwj, the Jinn, one who will intend (to kill) you^-asws. Repel him with the strength which Allah^-azwj Mighty and Majestic has Given you^-asws and fortify from them with the Names of Allah^-azwj which you^-asws have been specialised with their knowledge!’

وَ أَنْفَذَ مَعَهُ مِائَةَ رَجُلٍ مِنْ أَخْلَاطِ النَّاسِ وَ قَالَ‏ لَهُمْ كُونُوا مَعَهُ وَ امْتَثِلُوا أَمْرَهُ

And he^-as enforced him^-asws with one hundred men from the mixture of the people and said to them: ‘Be with him^-asws and carry out his^-asws orders!’

فَتَوَجَّهَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْوَادِي فَلَمَّا قَرُبَ‏ شَفِيرَهُ أَمَرَ الْمِائَةَ الَّذِينَ صَحِبُوهُ أَنْ يَقِفُوا بِقُرْبِ الشَّفِيرِ وَ لَا يُحْدِثُوا شَيْئاً حَتَّى يَأْذَنَ لَهُمْ

Amir Al-Momineen^-asws headed to the valley. When he^-asws was near its edge, he^-asws ordered the one hundred (mean), those who had accompanied him^-asws that they should pause nearby the edge and not do anything until he^-asws permits for them.

ثُمَّ تَقَدَّمَ فَوَقَفَ عَلَى شَفِيرِ الْوَادِي وَ تَعَوَّذَ بِاللَّهِ مِنْ أَعْدَائِهِ وَ سَمَّى اللَّهَ تَعَالَى بِأَحْسَنِ أَسْمَائِهِ وَ أَوْمَأَ إِلَى الْقَوْمِ الَّذِينَ اتَّبَعُوهُ أَنْ يَقْرُبُوا مِنْهُ فَقَرُبُوا وَ كَانَ بَيْنَهُ وَ بَيْنَهُمْ فُرْجَةٌ مَسَافَتُهَا غَلْوَةٌ ثُمَّ رَامَ الْهُبُوطَ إِلَى الْوَادِي

Then he^-asws went ahead and pause at the edge of the valley and sought Refuge with Allah^-azwj from His^-azwj enemies and named Allah^-azwj the Exalted with the most excellent of His^-azwj Names, and he^-asws gestured towards the people who had followed him^-asws that they should come near him. They came near, and there was a crevice between him and them of a travel distance of a shot of an arrow. Then he^-asws went on to descend into the valley.

فَاعْتَرَضَتْ رِيحٌ عَاصِفٌ كَادَ الْقَوْمُ يَقَعُونَ عَلَى وُجُوهِهِمْ لِشِدَّتِهَا وَ لَمْ تَثْبُتْ أَقْدَامُهُمْ عَلَى الْأَرْضِ مِنْ هَوْلِ الْخَصْمِ وَ مِنْ هَوْلِ مَا لَحِقَهُمْ‏

A stormy wind obstructed (blew), and the people almost fell upon their faces due to it’s intensity, and their feet were not firm upon the ground from the horror of the contention, and from the horror of what faced them.

فَصَاحَ أَمِيرُ الْمُؤْمِنِينَ ع أَنَا عَلِيُّ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ وَصِيُّ رَسُولِ اللَّهِ وَ ابْنُ عَمِّهِ اثْبُتُوا إِنْ شِئْتُمْ وَ ظَهَرَ لِلْقَوْمِ أَشْخَاصٌ عَلَى صُوَرِ الزُّطِّ يُخَيَّلُ‏ فِي أَيْدِيهِمْ شُعَلُ النَّارِ قَدِ اطْمَأَنُّوا بِجَنَبَاتِ الْوَادِي

Amir Al-Momineen^-asws shouted: ‘I^-asws am Ali^-asws Bin Abu Talib Bin Abdul Muttalib^-asws, successor^-asws of Rasool-Allah^-as and son^-asws of his^-as uncle^-as! Stay firm if you so like to!’ And there appeared to the people, persons resembling upon the images of the palm trees. They imagined there were flames of fire in their hands being on the sides of the valley.

فَتَوَغَّلَ‏ أَمِيرُ الْمُؤْمِنِينَ ع بَطْنَ الْوَادِي وَ هُوَ يَتْلُو الْقُرْآنَ وَ يُومِئُ بِسَيْفِهِ يَمِيناً وَ شِمَالًا فَمَا لَبِثَ الْأَشْخَاصُ حَتَّى صَارَتْ كَالدُّخَانِ الْأَسْوَدِ وَ كَبَّرَ أَمِيرُ الْمُؤْمِنِينَ ع ثُمَّ صَعِدَ مِنْ حَيْثُ انْهَبَطَ فَقَامَ مَعَ الَّذِينَ اتَّبَعُوهُ حَتَّى أَسْفَرَ الْمَوْضِعُ عَمَّا اعْتَرَاهُ

Amir Al-Momineen^-asws moved further into the interior of the valley and he^-asws was reciting the Quran and gesturing by his^-asws sword, right and left. The persons did not remain for long until they became like the black smoke, and Amir Al-Momineen^-asws exclaimed Takbeer, then ascended from where he^-asws had descended. He^-asws stayed with those who had followed him^-asws until the place was cleared from what they had seen.

فَقَالَ لَهُ أَصْحَابُ رَسُولِ اللَّهِ ص مَا لَقِيتَ يَا أَبَا الْحَسَنِ فَلَقَدْ كِدْنَا أَنْ نَهْلِكَ خَوْفاً وَ إِشْفَاقاً عَلَيْكَ أَكْثَرَ مِمَّا لَحِقَنَا

The companions of Rasool-Allah^-as said to him^-asws, ‘What did you^-asws face, O Abu Al-Hassan^-asws, for we were almost destroyed out of fear, and feared upon you^-asws more than what we faced?’

فَقَالَ ع لَهُمْ إِنَّهُ لَمَّا تَرَاءَى لِيَ الْعَدُوُّ وَ جَهَرْتُ فِيهِمْ بِأَسْمَاءِ اللَّهِ فَتَضَاءَلُوا وَ عَلِمْتُ مَا حَلَّ بِهِمْ مِنَ الْجَزَعِ فَتَوَغَّلْتُ الْوَادِيَ‏ غَيْرَ خَائِفٍ مِنْهُمْ وَ لَوْ بَقُوا عَلَى هَيْئَتِهِمْ لَأَتَيْتُ عَلَى آخِرِهِمْ وَ قَدْ كَفَى اللَّهُ كَيْدَهُمْ وَ كَفَى الْمُسْلِمِينَ شَرَّهُمْ وَ سَيَسْبِقُنِي بَقِيَّتُهُمْ إِلَى النَّبِيِّ ص فَيُؤْمِنُونَ بِهِ

He^-asws said to them: ‘When the enemy appeared to me^-asws and I^-asws was loud among them with the Names of Allah^-azwj, they were belittled and I^-asws knew what panic had been released with them, so I^-asws moved further into the valley without being fearful of them, and if they had remained upon their appearances, I^-asws would have come to the last of them, and Allah^-azwj has Sufficed of their plots, and the Muslims have been sufficed for their evil, and their remainder will be preceding me^-asws to the Prophet^-as, and they would believe in him^-as’.

وَ انْصَرَفَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَنْ مَعَهُ إِلَى رَسُولِ اللَّهِ ص فَأَخْبَرَهُ الْخَبَرَ فَسُرِّيَ عَنْهُ وَ دَعَا لَهُ بِخَيْرٍ وَ قَالَ لَهُ قَدْ سَبَقَكَ يَا عَلِيُّ إِلَيَّ مَنْ أَخَافَهُ اللَّهُ بِكَ فَأَسْلَمَ وَ قَبِلْتُ إِسْلَامَهُ‏.

And Amir Al-Momineen^-asws left with the ones with him^-asws, to Rasool-Allah^-as and informed him^-as the news. He^-as was cheered from it and supplicated for him^-asws with good and said to him^-asws: ‘He preceded you^-asws to me^-as, O Ali^-asws, the one whom Allah^-azwj had Frightened with you^-asws. He became a Muslims and I^-as accepted his Islam’’.[81]

44- الْإِرْشَادُ، وَ هَذَا الْحَدِيثُ رَوَتْهُ الْعَامَّةُ كَمَا رَوَتْهُ الْخَاصَّةُ وَ لَمْ يَتَنَاكَرُوا شَيْئاً مِنْهُ وَ الْمُعْتَزِلَةُ لِمَيْلِهَا إِلَى مَذْهَبِ الْبَرَاهِمَةِ تَدْفَعُهُ وَ لِبُعْدِهَا عَنْ مَعْرِفَةِ الْأَخْبَارِ تُنْكِرُهُ وَ هِيَ سَالِكَةٌ فِي ذَلِكَ طَرِيقَ الزَّنَادِقَةِ فِيمَا طَعَنَتْ بِهِ فِي الْقُرْآنِ وَ مَا تَضَمَّنَهُ مِنْ أَخْبَارِ الْجِنِّ وَ إِيمَانِهِمْ بِاللَّهِ وَ رَسُولِهِ وَ مَا قَصَّ اللَّهُ تَعَالَى مِنْ نَبَئِهِمْ فِي الْقُرْآنِ فِي سُورَةِ الْجِنِّ وَ قَوْلِهِمْ‏ إِنَّا سَمِعْنا قُرْآناً عَجَباً إِلَى آخِرِ مَا تَضَمَّنَهُ الْخَبَرُ عَنْهُمْ فِي هَذِهِ السُّورَةِ

(The book) ‘Al Irshad’ –

‘And this Hadeeth, the general Muslims have reported it just as the special one (Shias) have reported it, and they are not denying anything from it; and the Mutazilites, due to their inclination towards the doctrine of the Brahmins are repelling it and due to their remoteness from understanding the Ahadeeth, they are denying it, and in that, they are travelling the way of the Atheists in what they are taunted with regarding the Quran, and what it contains from the news of the Jinn and their Eman with Allah^-azwj and His^-azwj Rasool^-as, and what Allah^-azwj the Exalted has Narrated of their Prophets^-as in the Quran in Surah Al Jinn and their words: and they said, ‘We heard an amazing recitation!’ [72:1], up to the end of what the news contains about them in this Chapter.

وَ إِذَا بَطَلَ اعْتِرَاضُ الزَّنَادِقَةِ فِي ذَلِكَ مَعَ إِعْجَازِ الْقُرْآنِ وَ الْأُعْجُوبَةِ الْبَاهِرَةِ فِيهِ كَانَ مِثْلُ ذَلِكَ ظُهُورَ بُطْلَانِ طُعُونِ الْمُعْتَزِلَةِ فِي الْخَبَرِ الَّذِي رَوَيْنَاهُ لِعَدَمِ اسْتِحَالَةِ مَضْمُونِهِ فِي الْعُقُولِ وَ فِي مَجِيئِهِ مِنْ طَرِيقَيْنِ مُخْتَلِفَيْنِ وَ بِرِوَايَةِ فَرِيقَيْنِ مُتَبَايِنَيْنِ بُرْهَانُ صِحَّتِهِ

And when the objections of the Atheists regarding that are invalidated along with the miracles of the Quran and the dazzling wonders in it, the like of that manifests the invalidation of the faults of the Mu’tazilites regarding the news which we are reporting of the impossibility of it being permissible in the intellects, and it’s coming from two different ways and by reports of two sects dissenting the proof its validity.

وَ لَيْسَ فِي إِنْكَارِ مَنْ عَدَلَ عَنِ الْإِنْصَافِ فِي النَّظَرِ مِنَ الْمُعْتَزِلَةِ وَ الْمُجَبِّرَةِ قَدْحٌ فِيمَا ذَكَرْنَاهُ مِنْ وُجُوبِ الْعَمَلِ عَلَيْهِ كَمَا أَنَّهُ لَيْسَ فِي جَحْدِ الْمَلَاحِدَةِ وَ أَصْنَافِ الزَّنَادِقَةِ وَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ وَ الصَّابِئِينَ مَا جَاءَ فِي صِحَّتِهِ مِنَ الْأَخْبَارِ بِمُعْجِزَاتِ النَّبِيِّ ص كَانْشِقَاقِ الْقَمَرِ وَ حَنِينِ الْجِذْعِ وَ تَسْبِيحِ الْحَصَى فِي كَفِّهِ وَ شَكْوَى الْبَعِيرِ وَ كَلَامِ الذِّرَاعِ وَ مَجِي‏ءِ الشَّجَرَةِ وَ خُرُوجِ الْمَاءِ مِنْ بَيْنِ أَصَابِعِهِ ع فِي الْمِيضَاةِ وَ إِطْعَامِ الْخَلْقِ الْكَثِيرِ مِنَ الطَّعَامِ الْقَلِيلِ قَدْحٌ فِي صِحَّتِهَا وَ صِدْقِ رُوَاتِهَا وَ ثُبُوتِ الْحُجَّةِ بِهَا

And he isn’t in the denial, the one who turns away from the fairness in the consideration than the tyrannous Mu’tazilites; and the Mu’tazilites are defaming regarding what we have mentioned from the obligation of the working upon it, just as he isn’t in the rejection of Atheism and the types of the Atheists, and the Jews, and the Christians, and the Magians, and the Sabeans, of what has come in its validity from the Ahadeeth of the miracles of the Prophet^-as, like splitting the moon, and wailing of the (dried) palm trunk, and glorification of the pebbles in his^-as palm, and complaint of the camel, and speech of the forearm (of the grilled sheep), and coming over by the tree, and emergence of the water from between his^-as fingers in the watering trough, and feeding the many people from the little food, are valid in their correctness, and true in their reporting, and the argument is proved by these’.

وَ سَاقَ الْكَلَامَ إِلَى قَوْلِهِ وَ لَا زَالَ أَجِدُ الْجَاهِلَ مِنَ النَّاصِبَةِ وَ الْمُعَانِدِ يُظْهِرُ التَّعَجُّبَ مِنَ الْخَبَرِ بِمُلَاقَاةِ أَمِيرِ الْمُؤْمِنِينَ ع الْجِنَّ وَ كَفِّهِ شَرَّهُمْ عَنِ النَّبِيِّ ص وَ أَصْحَابِهِ وَ يَتَضَاحَكُ لِذَلِكَ وَ يَنْسُبُ الرِّوَايَةَ إِلَى الْخِرَافَاتِ الْبَاطِلَةِ

And he continued the speech up to his words, ‘And I have not ceased to find the ignorant one from the Nasibis and the obstinate ones manifesting the astonishment from the Hadeeth of the meeting of Amir Al-Momineen^-asws with the Jinn, and his^-asws sufficing of their evil away from the Prophet^-as and his^-as companions, and they are laughing at that and attributing the report to the false myths.

وَ يَصْنَعُ مِثْلَ ذَلِكَ فِي الْأَخْبَارِ الْوَارِدَةِ بِسِوَى ذَلِكَ مِنْ مُعْجِزَاتِهِ ع وَ يَقُولُ إِنَّهَا مِنْ مَوْضُوعَاتِ الشِّيعَةِ وَ تَخَرُّصِ مَنِ افْتَرَاهُ مِنْهُمْ لِلتَّكَسُّبِ بِذَلِكَ أَوِ التَّعَصُّبِ

And they are doing similar to that regarding the Ahadeeth referring besides that of his^-asws miracles, and they are saying, ‘These are from the topics of the Shias, and they have been deceived from the ones from them who having fabricated it in order to gain that, or the prejudice’.

وَ هَذَا بِعَيْنِهِ مَقَالُ الزَّنَادِقَةِ وَ كَافَّةِ أَعْدَاءِ الْإِسْلَامِ فِيمَا نَطَقَ بِهِ الْقُرْآنُ مِنْ خَبَرِ الْجِنِّ وَ إِسْلَامِهِمْ وَ قَوْلِهِمْ‏ إِنَّا سَمِعْنا قُرْآناً عَجَباً إِلَى آخِرِهِ

And this exactly is the word of the Atheists and most of the enemies of Al-Islam regarding what the Quran has Spoken with of the news of the Jinn and their Islam, and their words: ‘We heard an amazing recitation!’ [72:1] – up to its end.

وَ فِيمَا ثَبَتَ بِهِ الْخَبَرُ عَنِ ابْنِ مَسْعُودٍ فِي قِصَّةِ لَيْلَةِ الْجِنِّ وَ مُشَاهَدَتِهِ لَهُمْ كَالزُّطِّ وَ فِي غَيْرِ ذَلِكَ مِنْ مُعْجِزَاتِ الرَّسُولِ ص فَإِنَّهُمْ يُظْهِرُونَ التَّعَجُّبَ مِنْ جَمِيعِ ذَلِكَ وَ يَتَضَاحَكُونَ عِنْدَ سِمَاعِ الْخَبَرِ بِهِ وَ الِاحْتِجَاجِ بِصِحَّتِهِ وَ يَسْتَهْزِءُونَ وَ يَلْغَطُونَ فِيمَا يُسْرِفُونَ بِهِ مِنْ سَبِّ الْإِسْلَامِ وَ أَهْلِهِ‏ وَ نِسْبَتِهِمْ إِيَّاهُمْ إِلَى الْعَجْزِ وَ الْجَهْلِ وَ وَضْعِ الْأَبَاطِيلِ‏ إِلَى آخِرِ مَا أَفَادَهُ قُدِّسَ سِرُّهُ.

And among what the Hadeeth proves with is from Ibn Masoud in the story of the night of the Jinn and his having witnessed them being like (as tall as) the palm trees, and in other than that from the miracles of the Rasool^-as, for they are manifesting the astonishment from entirety of that and they are laughing at hearing the Hadeeth of it, and the argumentations of its correctness, and they are mocking and clamouring in what they are using it for reviling Al Islam and its people, and their attributing them to the frustration and the ignorance, and placing the falsehoods’ – up to the end of what he, Holy be his soul, stated’’.[82]

45- كِتَابُ الدَّلَائِلِ لِلطَّبَرِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْخَازِنِ عَنْ مُحَمَّدِ بْنِ عُمَرَ التَّمِيمِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ بْنِ جِيرَوَيْهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْبُهْلُولِ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: خَرَجَ أَبُو مُحَمَّدٍ عَلِيُّ بْنُ الْحُسَيْنِ ع إِلَى مَكَّةَ فِي جَمَاعَةٍ مِنْ مَوَالِيهِ وَ نَاسٍ مِنْ سِوَاهُمْ فَلَمَّا بَلَغَ عُسْفَانَ ضَرَبَ مَوَالِيهِ فُسْطَاطَهُ فِي مَوْضِعٍ مِنْهَا

Kitab ‘Al Dalaail’ of Al Tabari – From Abdullah Bin Ahmad Al Khazan, from Muhammad Bin Umar Al Tameemi, from Ahmad Bin Muhammad Bin Saeed, from Ibrahim Bin Ahmad Bin Jeyruwiya, from Muhammad Bin Abu Buhloul, from Salih Bin Abu Aswad, from Jabid Bin Yazeed,

‘From Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws having said: ‘Abu Muhammad Ali^-asws Bin Al-Husayn^-asws went out to Makkah among a group of his^-asws friends, and some people from besides them. When he^-asws reached Usfan, his^-asws friends struck a tent in a place from it.

فَلَمَّا دَنَا عَلِيُّ بْنُ الْحُسَيْنِ ع مِنْ ذَلِكَ الْمَوْضِعِ قَالَ لِمَوَالِيهِ كَيْفَ ضَرَبْتُمْ فِي هَذَا الْمَوْضِعِ وَ هَذَا مَوْضِعُ قَوْمٍ مِنَ الْجِنِّ هُمْ لَنَا أَوْلِيَاءُ وَ لَنَا شِيعَةٌ وَ ذَلِكَ يُضِرُّ بِهِمْ وَ يُضَيِّقُ عَلَيْهِمْ‏

When Ali^-asws Bin Al-Husayn^-asws came near to that place, he^-asws said to his^-asws friends: ‘How did you strike (a tent) in this place, and this is a place of a group from the Jinn. They are friends of ours^-asws and Shias of ours, and that would be harmful with them, and constrict upon them!’

فَقُلْنَا مَا عَلِمْنَا ذَلِكَ وَ عَزَمُوا إِلَى قَلْعِ الْفُسْطَاطِ وَ إِذَا هَاتِفٌ يُسْمَعُ صَوْتُهُ وَ لَا يُرَى شَخْصُهُ وَ هُوَ يَقُولُ يَا ابْنَ رَسُولِ اللَّهِ لَا تُحَوِّلْ فُسْطَاطَكَ مِنْ مَوْضِعِهِ فَإِنَّا نَحْتَمِلُ لَكَ ذَلِكَ وَ هَذَا ألطف‏ [لُطْفٌ‏] قَدْ أَهْدَيْنَاهُ إِلَيْكَ وَ نُحِبُّ أَنْ تَنَالَ مِنْهُ لِنَتَشَرَّفَ‏ بِذَلِكَ

We said, ‘We did not know that’, and they determine to uproot the tent, and there was a caller, his voice was heard, and his person was not seen, and he was saying, ‘O son^-asws of Rasool-Allah^-as! Do not transfer your^-asws tent from its place, for we shall tolerate that for you^-asws, and this kindness, we have gifted it to you^-asws, and we would love it if you^-asws give (allocate some) from it for us to be ennobled with that!’

فَإِذَا جَانِبُ الْفُسْطَاطِ طَبَقٌ عَظِيمٌ وَ أَطْبَاقٌ مَعَهُ فِيهَا عِنَبٌ وَ رُمَّانٌ وَ مَوْزٌ وَ فَاكِهَةٌ كَثِيرَةٌ فَدَعَا أَبُو مُحَمَّدٍ ع مَنْ كَانَ مَعَهُ فَأَكَلَ وَ أَكَلُوا مِنْ تِلْكَ الْفَاكِهَةِ.

And behold, in a side of the tent there was a large tray, and (other small) trays with it, wherein were grapes, and pomegranates, and bananas, and a lot of fruits. Abu Muhammad^-asws invited the ones with him^-asws. He^-asws ate, and they ate from those fruits’’.[83]

عَنْ سَلْمَانَ قَالَ: كَانَ النَّبِيُّ ص ذَاتَ يَوْمٍ جَالِساً بِالْأَبْطَحِ وَ عِنْدَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ وَ هُوَ مُقْبِلٌ عَلَيْنَا بِالْحَدِيثِ إِذْ نَظَرْنَا إِلَى زَوْبَعَةٍ قَدِ ارْتَفَعَتْ فَأَثَارَتِ الْغُبَارَ وَ مَا زَالَتْ تَدْنُو وَ الْغُبَارُ يَعْلُو إِلَى أَنْ وَقَفَ بِحِذَاءِ النَّبِيِّ ص

From Salman^-ra having said: ‘One day the Prophet^-as was seated at Al-Abtah, and in his^-as presence was a group from his^-as companions, and he^-as was facing towards us with the Hadeeth (discussion), when we looked towards a whirlwind (in the distance) having raised, and it impacted (raised) the dust, and it did not cease to approached, and the dust was rising until it stopped parallel to the Prophet^-as.

ثُمَّ بَرَزَ مِنْهَا شَخْصٌ كَانَ فِيهَا ثُمَّ قَالَ يَا رَسُولَ اللَّهِ ص إِنِّي وَافِدُ قَوْمِي اسْتَجَرْنَا بِكَ فَأَجِرْنَا وَ ابْعَثْ مَعِي مِنْ قِبَلِكَ مَنْ يُشْرِفُ عَلَى قَوْمِنَا فَإِنَّ بَعْضَهُمْ قَدْ بَغَى عَلَيْنَا لِيَحْكُمَ‏ بَيْنَنَا وَ بَيْنَهُمْ بِحُكْمِ اللَّهِ وَ كِتَابِهِ وَ خُذْ عَلَيَّ الْعُهُودَ وَ الْمَوَاثِيقَ الْمُؤَكَّدَةَ أَنْ أَرُدَّهُ إِلَيْكَ سَالِماً فِي غَدَاةِ غَدٍ إِلَّا أَنْ تَحْدُثَ عَلَيَّ حَادِثَةٌ مِنْ عِنْدِ اللَّهِ

Then a person who had been in it, emerged from it, then said, ‘O Rasool-Allah^-as! I am a delegate of my people. We are seeking help from you^-as, so help us, and send someone with me, from the ones who are in front of you^-asws, one who can overlook upon our people, for some of them have rebelled against us, for him to judge between us and them with a Judgment of Allah^-azwj and His^-azwj Book, and take the pacts and the strong covenants upon me that I shall return him to you safely in the early morning, or else an event (Punishment) would occur upon me, from the Presence of Allah^-azwj!’

فَقَالَ لَهُ النَّبِيُّ ص مَنْ أَنْتَ وَ مَنْ قَوْمُكَ

The Prophet^-as said to him: ‘Who are you, and who are your people?’

قَالَ أَنَا عُرْفُطَةُ بْنُ شِمْرَاخٍ‏ أَحَدُ بَنِي نَجَاحٍ وَ أَنَا وَ جَمَاعَةٌ مِنْ أَهْلِي كُنَّا نَسْتَرِقُ السَّمْعَ فَلَمَّا مُنِعْنَا مِنْ ذَلِكَ آمَنَّا وَ لَمَّا بَعَثَكَ اللَّهُ نَبِيّاً آمَنَّا بِكَ عَلَى مَا عَلِمْتُهُ وَ قَدْ صَدَّقْنَاكَ وَ قَدْ خَالَفَنَا بَعْضَ الْقَوْمِ وَ أَقَامُوا عَلَى مَا كَانُوا عَلَيْهِ

He said, ‘I am Urfutah Bin Shimrakh, one of the clans of Najah, and I and a group of my family member, we used to steal the hearing (overhearing discussions of the Angels) in the sky. When we were prevented from that, we believed, and whenever Allah^-azwj had Sent a Prophet^-as, he^-as believed in you^-as, based upon what you^-as had taught him^-as, and we have ratified you^-as, and some of the people have opposed us and they are standing upon what they had been upon.

فَوَقَعَ بَيْنَنَا وَ بَيْنَهُمُ الْخِلَافُ وَ هُمْ أَكْثَرُ مِنَّا عَدَداً وَ قُوَّةً وَ قَدْ غَلَبُوا عَلَى الْمَاءِ وَ الْمَرَاعِي وَ أَضَرُّوا بِنَا وَ بِدَوَابِّنَا فَابْعَثْ مَعِي مَنْ يَحْكُمُ بَيْنَنَا بِالْحَقِّ

So differing has occurred between us and them, and they are more than us in number, and strength, and they have overcome upon the water, and the pastures, and they are being harmful with us, and with our animals. So, send with me someone who can judge between us with the truth’.

فَقَالَ لَهُ النَّبِيُّ ص فَاكْشِفْ لَنَا عَنْ وَجْهِكَ حَتَّى نَرَاكَ عَلَى هَيْئَتِكَ الَّتِي أَنْتَ عَلَيْهَا

The Prophet^-as said to him: ‘Uncover for us from your face until we see you being upon your very appearance which you are upon’.

قَالَ فَكَشَفَ لَنَا عَنْ صُورَتِهِ فَنَظَرْنَا فَإِذَا شَخْصٌ عَلَيْهِ شَعْرٌ كَثِيرٌ وَ إِذَا رَأْسُهُ طَوِيلٌ طَوِيلُ الْعَيْنَيْنِ عَيْنَاهُ فِي طُولِ رَأْسِهِ صَغِيرُ الْحَدَقَتَيْنِ وَ لَهُ أَسْنَانٌ كَأَنَّهَا أَسْنَانُ السِّبَاعِ

He (Salman^-ra) said, ‘He uncovered for us from his face. We looked, and behold, he was a person having a lot of hair upon him, and his tall, long eyes. His eyes were small in the length of his head. He was small of the cheeks, and there were teeth for him, as if these were teeth of the lions.

ثُمَّ إِنَّ النَّبِيَّ ص أَخَذَ عَلَيْهِ الْعَهْدَ وَ الْمِيثَاقَ عَلَى أَنْ يَرُدَّ عَلَيْهِ فِي غَدٍ مَنْ يَبْعَثُ بِهِ مَعَهُ فَلَمَّا فَرَغَ مِنْ ذَلِكَ الْتَفَتَ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ صِرْ مَعَ أَخِينَا عُرْفُطَةَ وَ انْظُرْ إِلَى مَا هُمْ عَلَيْهِ وَ احْكُمْ بَيْنَهُمْ بِالْحَقِّ

Then the Prophet^-as took the pact and the covenant upon him that he would return him in the morning, one he^-as would be sending with him. When he^-as was free from that, he^-as turned to Abu Bakr. He^-as said to him: ‘Go with our brother Urfutah, and look at what they are upon, and judge between them with the truth!’

فَقَالَ يَا رَسُولَ اللَّهِ وَ أَيْنَ هُمْ قَالَ هُمْ تَحْتَ‏ الْأَرْضِ فَقَالَ أَبُو بَكْرٍ فَكَيْفَ أُطِيقُ النُّزُولَ تَحْتَ الْأَرْضِ وَ كَيْفَ أَحْكُمُ بَيْنَهُمْ وَ لَا أُحْسِنُ‏ كَلَامَهُمْ

He said, ‘O Rasool-Allah^-as! And where are they?’ He^-as said: ‘They are beneath the ground’. Abu Bakr said, ‘So how can I endure the descent beneath the ground, and how can I judge between them, and I am not good with their speech?’

ثُمَّ الْتَفَتَ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَقَالَ لَهُ مِثْلَ قَوْلِهِ لِأَبِي بَكْرٍ فَأَجَابَ مِثْلَ جَوَابِ أَبِي بَكْرٍ

Then he^-as turned to Umar Bin Al-Khattab. He^-as said to him similar to his^-as words to Abu Bakr. He answered similar to the answer of Abu Bakr.

ثُمَّ أَقْبَلَ عَلَى عُثْمَانَ وَ قَالَ لَهُ مِثْلَ قَوْلِهِ لَهُمَا فَأَجَابَهُ كَجَوَابِهِمَا

Then he^-as faced towards Usman and said to him similar to his^-asws words to both of them. He answered like their answers.

ثُمَّ اسْتَدْعَى بِعَلِيٍّ ع وَ قَالَ لَهُ يَا عَلِيُّ صِرْ مَعَ أَخِينَا عُرْفُطَةَ وَ تُشْرِفُ عَلَى قَوْمِهِ وَ تَنْظُرُ إِلَى مَا هُمْ عَلَيْهِ وَ تَحْكُمُ بَيْنَهُمْ بِالْحَقِّ فَقَامَ أَمِيرُ الْمُؤْمِنِينَ ع مَعَ عُرْفُطَةَ وَ قَدْ تَقَلَّدَ سَيْفَهُ

Then he^-asws summoned Ali^-asws and said to him^-asws: ‘O Ali^-asws! Go with our brother Urfutah and overlook upon his people and look at what they are (differing) upon, and judge between them with the truth’. Amir Al-Momineen^-asws stood up with Urfutah, and he^-asws had collared his^-asws sword’.

قَالَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ فَتَبِعْتُهُمَا إِلَى أَنْ صَارَا إِلَى الْوَادِي فَلَمَّا تَوَسَّطَا نَظَرَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ قَدْ شَكَرَ اللَّهُ تَعَالَى سَعْيَكَ يَا أَبَا عَبْدِ اللَّهِ فَارْجِعْ

Salman^-ra, may Allah^-azwj be Pleased with him^-ra, said: ‘I^-ra followed them both until they came to the valley. When they mediated, Amir Al-Momineen^-asws looked at me^-ra and said, ‘Allah^-azwj the Exalted has Thanked you^-asws for your^-asws striving, O servant of Allah^-azwj! So, return’.

فَوَقَفْتُ أَنْظُرُ إِلَيْهِمَا فَانْشَقَّتِ الْأَرْضُ وَ دَخَلَا فِيهَا وَ عُدْتُ إِلَى مَا كُنْتُ‏ وَ رَجَعْتُ وَ تَدَاخَلَنِي مِنَ الْحَسْرَةِ مَا اللَّهُ أَعْلَمُ بِهِ كُلُّ ذَلِكَ إِشْفَاقاً عَلَى أَمِيرِ الْمُؤْمِنِينَ ع

I^-ra stood looking at them, and the ground split up and they entered into it, and I^-ra went back to where I^-ra had been, and returned, and there entered me from the regret what Allah^-azwj is more Knowing with it, all that in compassion upon Amir Al-Momineen^-asws.

وَ أَصْبَحَ النَّبِيُّ ص وَ صَلَّى بِالنَّاسِ الْغَدَاةَ وَ جَاءَ وَ جَلَسَ عَلَى الصَّفَا وَ حَفَّ بِهِ أَصْحَابُهُ وَ تَأَخَّرَ أَمِيرُ الْمُؤْمِنِينَ ع وَ ارْتَفَعَ النَّهَارُ وَ أَكْثَرَ الْكَلَامَ إِلَى أَنْ زَالَتِ الشَّمْسُ وَ قَالُوا إِنَّ الْجِنِّيَّ احْتَالَ عَلَى النَّبِيِّ ص وَ قَدْ أَرَاحَنَا اللَّهُ مِنْ أَبِي تُرَابٍ وَ ذَهَبَ عَنَّا افْتِخَارُهُ بِابْنِ عَمِّهِ عَلَيْنَا

And the Prophet^-as came in the morning and prayed the morning Salat with the people, and he^-as came and sat upon Al-Safa, and his^-as companions surrounded him^-as, and Amir Al-Momineen^-asws was delayed, and the day rose, and there was a lot of talk unto the sun declined (midday), and they said, ‘The Jinn has played a trick upon the Prophet^-as, and Allah^-azwj has Given us rest from Abu Turab (Ali^-asws), and his^-as priding upon us with the son^-asws of his^-as uncle^-as, is gone!’

وَ أَكْثَرُوا الْكَلَامَ إِلَى أَنْ صَلَّى النَّبِيُّ ص صَلَاةَ الْأُولَى وَ عَادَ إِلَى مَكَانِهِ وَ جَلَسَ عَلَى الصَّفَا وَ مَا زَالَ مَعَ أَصْحَابِهِ بِالْحَدِيثِ إِلَى أَنْ وَجَبَتْ صَلَاةُ الْعَصْرِ وَ أَكْثَرُوا الْقَوْمُ الْكَلَامَ وَ أَظْهَرُوا الْيَأْسَ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع

And they frequented the talk until the Prophet^-as prayed the first Salat (Al-Zohr) and returned to his^-as place and sat down upon Al-Safa; and he^-as did not cease to be with his^-as companions with the discussion until Al-Asr Salat was Obligated, and the people frequented the talk, and they manifest the despair from Amir Al-Momineen^-asws.

فَصَلَّى النَّبِيُّ ص صَلَاةَ الْعَصْرِ وَ جَاءَ وَ جَلَسَ عَلَى الصَّفَا وَ أَظْهَرَ الْفِكْرَ فِي أَمِيرِ الْمُؤْمِنِينَ ع وَ ظَهَرَتْ شَمَاتَةُ الْمُنَافِقِينَ بِأَمِيرِ الْمُؤْمِنِينَ ع وَ كَادَتِ الشَّمْسُ تَغْرُبُ فَتَيَقَّنَ الْقَوْمُ أَنَّهُ قَدْ هَلَكَ إِذَا وَ قَدِ انْشَقَّ الصَّفَا وَ طَلَعَ أَمِيرُ الْمُؤْمِنِينَ مِنْهُ وَ سَيْفُهُ يَقْطُرُ دَماً وَ مَعَهُ عُرْفُطَةُ

The Prophet^-as prayed Salat Al-Asr, and he^-as came and sat upon Al-Safa, and manifest the thoughtfulness regarding Amir Al-Momineen^-asws, and the gloating of the hypocrites with Amir Al-Momineen^-asws was revealed, and the sun almost set. The people were convinced that he^-asws had perished, when Al-Safa split up and Amir Al-Momineen^-asws emerged from it, and his^-asws sword was dripping blood, and Urfutah was with him^-asws.

فَقَامَ إِلَيْهِ النَّبِيُّ ص وَ قَبَّلَ بَيْنَ عَيْنَيْهِ وَ جَبِينَهُ وَ قَالَ لَهُ مَا الَّذِي حَبَسَكَ عَنِّي إِلَى هَذَا الْوَقْتِ

The Prophet^-as stood up to him^-asws and kissed between his^-asws eyes and his^-asws forehead, and said to him^-asws: ‘What is that which withheld you^-asws from me^-as up to this time?’

قَالَ ع صِرْتُ إِلَى جِنٍّ كَثِيرٍ قَدْ بَغَوْا إِلَى عُرْفُطَةَ وَ قَوْمِهِ مِنَ الْمُنَافِقِينَ فَدَعَوْتُهُمْ إِلَى ثَلَاثِ خِصَالٍ فَأَبَوْا عَلَيَّ وَ ذَلِكَ أَنِّي دَعَوْتُهُمْ إِلَى الْإِيمَانِ بِاللَّهِ تَعَالَى وَ الْإِقْرَارِ بِنُبُوَّتِكَ وَ رِسَالَتِكَ فَأَبَوْا

He^-asws said: ‘I^-asws came to a lot of Jinn from the hypocrites who had rebelled against Urfutah and his people. I^-asws called them to three things. They refused unto me, and that is I^-asws had called them to the Eman with Allah^-azwj the Exalted, and the acknowledgment with your^-as Prophet-hood and your^-as Message. But they refused.

فَدَعَوْتُهُمْ إِلَى أَدَاءِ الْجِزْيَةِ فَأَبَوْا فَسَأَلْتُهُمْ أَنْ يُصَالِحُوا عُرْفُطَةَ وَ قَوْمَهُ فَيَكُونَ بَعْضُ الْمَرْعَى لِعَرْفَطَة وَ قَوْمِهِ وَ كَذَلِكَ الْمَاءُ فَأَبَوْا ذَلِكَ كُلَّهُ فَوَضَعْتُ سَيْفِي فِيهِمْ وَ قَتَلْتُ مِنْهُمْ ثَمَانِينَ أَلْفاً

I^-asws called them to pay the tribute, but they refused. So, I^-asws asked them if they would reconcile with Urfutah and his people, so part of the pastures would be for Urfutah and his people, and like that for the water. They refused all of that. So I^-asws placed my^-asws sword among them and killed (more than) eighty thousands of them.

فَلَمَّا نَظَرُوا إِلَى مَا حَلَّ بِهِمْ طَلَبُوا الْأَمَانَ وَ الصُّلْحَ ثُمَّ آمَنُوا وَ صَارُوا إِخْوَاناً وَ زَالَ الْخِلَافُ وَ مَا زِلْتُ مَعَهُمْ إِلَى السَّاعَةِ

When they looked at what had been released with them, they sought the safety and the reconciliation. Then they believed and became brothers, and the differing was removed, and I^-asws did not cease to be with them until this time’.

فَقَالَ عُرْفُطَةُ يَا رَسُولَ اللَّهِ جَزَاكَ اللَّهُ وَ أَمِيرَ الْمُؤْمِنِينَ ع عَنَّا خَيْراً.

Urfutah said, ‘O Rasool-Allah^-as! May Allah^-azwj Recompense you^-asws and Amir Al-Momineen^-asws goodly on our behalf’’.[84]

47- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى جَمِيعاً عَنِ الْوَشَّاءِ عَنِ ابْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ مِنْ بَيْتٍ فِيهِ حَمَامٌ إِلَّا لَمْ يُصِبْ أَهْلَ ذَلِكَ الْبَيْتِ آفَةٌ مِنَ الْجِنِّ إِنَّ سُفَهَاءَ الْجِنِّ يَعْبَثُونَ فِي الْبَيْتِ فَيَعْبَثُونَ بِالْحَمَامِ وَ يَدَعُونَ الْإِنْسَانَ‏.

(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, and Al-Husayn Bin Muhammad, from Al Moalla, altogether from Al Washa, from Ibn A’aiz, from Abu Khadeeja,

‘From Abu Abdullah^-asws having said: ‘There isn’t any house wherein is a pigeon except the people of that house will not be afflicted with an affliction from the Jinn. The foolish ones of the Jinn are tampering in the house, so they would tamper with the pigeons and leave the humans’’.[85]

48- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: الْكِلَابُ السُّودُ البهم [الْبَهِيمُ‏] مِنَ الْجِنِ‏.

And from him, from the number, from Ahmad Bin Muhammad, and Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Zurara,

‘From one of the two (5^th or 6^th Imam^-asws) having said: ‘The black dogs are beasts from the Jinn’’.[86]

49– وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْكِلَابُ مِنْ ضَعَفَةِ الْجِنِّ فَإِذَا أَكَلَ أَحَدُكُمْ طَعَاماً وَ شَيْ‏ءٌ مِنْهَا بَيْنَ يَدَيْهِ فَلْيُطْعِمْهُ أَوْ لِيَطْرُدْهُ فَإِنَّ لَهَا أَنْفُسَ سَوْءٍ.

And from it, from the number, from Sahl, from Muhammad Bin Al-Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-as said: ‘The dogs are from the weak ones of the Jinn. So when one of you eats a meal and something from it (dogs) is with him, let him feed it, or let him repel it, for there is evil breathing for it’’.[87]

50- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْكِلَابِ فَقَالَ كُلُّ أَسْوَدَ بَهِيمٍ وَ كُلُّ أَحْمَرَ بَهِيمٍ وَ كُلُّ أَبْيَضَ بَهِيمٍ فَذَلِكَ‏ خَلْقٌ مِنَ الْكِلَابِ مِنَ الْجِنِّ وَ مَا كَانَ أَبْلَقَ فَهُوَ مَسْخٌ مِنَ الْجِنِّ وَ الْإِنْسِ‏.

And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Abu Salama,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws was asked about the dogs. He^-asws said: ‘Every black one is a beast, and every red one is a beast, and every white one is a beast, for that (reason) it is a creature from the Jinn, and whatever was spotted, so it would be a morphed one from the Jinn and the humans’’.[88]

بيان يحتمل أن يكون المعنى أن أصل خلق الكلب من الجن لما سيأتي أنه خلق من بزاق إبليس أو أنه في الصفات شبيه بهم أو أن الجن يتصور بصورتهم أو أنه لما كان الكلب من المسوخ فبعضهم مسخوا من الإنس و بعضهم من الجن.

Explanation: ‘It is possible that the meaning would be that the origin of the creation of the dog is from the Jinn due to what I (Majlisi) will be coming with, that the creation is from the saliva of Iblees^-la, or it is among the descriptions resembling with them, or that the Jinn image themselves with their images, or it is due to the dog being from the morphed (creatures), so some of them are morphed from the humans, and some of them from the Jinn’.

51- الْإِخْتِصَاصُ، عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمَلَائِكَةَ مِنْ أَنْوَارٍ وَ خَلَقَ الْجَانَّ مِنْ نَارٍ وَ خَلَقَ الْجِنَّ صِنْفاً مِنَ الْجَانِّ مِنَ الرِّيحِ وَ خَلَقَ الْجِنَّ صِنْفاً مِنَ الْجِنِّ مِنَ الْمَاءِ.

(The book) ‘Al Ikhtisaas’ – From Al Moalla Bin Muhammad, from one of our companions,

‘Raising it to Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created the Angels from the lights, and Created the Jaan from fire, and Created the Jinn as a species from the Jaan from the wind and Created the Jinn a species from the Jinn from the water’’.[89]

أقول: تمامه في باب قوام بدن الإنسان.

Note: I (Majlisi) am saying, ‘It’s complete (version) is in the chapter on the standing of the body of the human being’.

52- تَقْرِيبُ الْمَعَارِف، لِأَبِي الصَّلَاحِ الْحَلَبِيِّ نَقْلًا مِنْ تَارِيخِ الْوَاقِدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ السَّائِبِ قَالَ: لَمَّا قُتِلَ عُثْمَانُ أَتَى حُذَيْفَةُ وَ هُوَ بِالْمَدَائِنِ فَقِيلَ يَا أَبَا عَبْدِ اللَّهِ لَقِيتُ رَجُلًا آنِفاً عَلَى الْجِسْرِ فَحَدَّثَنِي أَنَّ عُثْمَانَ قُتِلَ قَالَ هَلْ تَعْرِفُ الرَّجُلَ قُلْتُ أَظُنُّنِي أَعْرِفُهُ وَ مَا أُثَبِّتُهُ

(The book) ‘Taqreeb Al Ma’arif’ of Abu Al Salah Al Halby, transmitting from ‘Tareekh’ of Al Waqidy, from Abdullah Bin Al Sa’ib who said,

‘When Usman was killed, I came to Huzeyfa while he was at Al-Madain. It was said, ‘O servant of Allah^-azwj! I met a man just now at the bridge. He narrated to me that Usman has been killed’. He said, ‘Do you know that man?’ I said, ‘I think I do know him, and I am not sure’.

قَالَ حُذَيْفَةُ إِنَّ ذَلِكَ عَيْثَمُ الْجِنِّيُّ وَ هُوَ الَّذِي يَسِيرُ بِالْأَخْبَارِ فَحَفِظُوا ذَلِكَ الْيَوْمَ وَ وَجَدُوهُ‏ قُتِلَ فِي ذَلِكَ الْيَوْمِ‏.

Huzeyfa said, ‘That is Aseem the Jinn, and he is the one who travels with the news’. They memorised that day and found him to have been killed during that day’’.[90] (Not a Hadeeth)

53- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ‏ الْعِلَّةُ فِي الْجِنِّ أَنَّهُمْ لَا يَدْخُلُونَ الْجَنَّةَ أَنَّهُمْ خُلِقُوا مِنَ النَّارِ وَ الْجَنَّةُ هِيَ نُورٌ فَلَا تَجْتَمِعُ النَّارُ وَ النُّورُ

(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim –

‘The reason regarding the Jinn is, they will not be entering the Paradise. Then have been Created from the fire and the Paradise is Noor (light). The fire and the Noor will not be gathered. (P.s. – This paragraph is not a Hadeeth)

وَ سُئِلَ الْعَالِمُ ع فَقِيلَ لَهُ فَإِذَا لَمْ يَدْخُلُوا الْجَنَّةَ فَأَيْنَ يَكُونُونَ فَقَالَ إِنَّ اللَّهَ جَعَلَ حَظَائِرَ بَيْنَ الْجَنَّةِ وَ النَّارِ يَكُونُونَ فِيهَا مُؤْمِنُو الْجِنِ‏ وَ فُسَّاقُ الشِّيعَةِ.

And the scholar^-asws was asked. It was said to him^-asws, ‘So when they will not be entering the Paradise where will they be?’ He^-asws said: ‘Allah^-azwj has Made barns between the Paradise and the Fire. There would be in these, the Momin Jinn, and the mischievous Shias’’.[91]

54- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى‏ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ‏ قَالَ وَ خَلَقَ الْجَانَّ وَ هُوَ أَبُو الْجِنِّ وَ أَنْوَاعَ الطُّيُورِ يَوْمَ الْأَرْبِعَاءِ.

Tafseer Ali Bin Ibrahim –

Regarding Words of the Exalted: Created the skies and the earth in six days, [7:54]. He said, ‘And He^-azwj Created the Jaan, and he is father of the Jinn, and various types of birds on the day of Wednesday’’.[92] (Opinion)

55- الْإِحْتِجَاجُ، مُرْسَلًا عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي أَجْوِبَتِهِ عَنْ مَسَائِلَ طَاوُسٍ الْيَمَانِيِّ قَالَ: فَلِمَ سُمِّيَ الْجِنُّ جِنّاً قَالَ لِأَنَّهُمُ اسْتَجَنُّوا فَلَمْ يُرَوْا.

(The book) ‘Al Ihtijaj’ with an unbroken chain from Abu Baseer,

‘From Abu Ja’far^-asws among his^-asws answered of the questions of Tawoos Al-Yamani who had said, ‘Why have the Jinn been named as ‘Jinn’?’ He^-asws said: ‘Because they are shielded (Junna), so they are not seen’’.[93]

56- تَفْسِيرُ الْإِمَامِ، قِيلَ لَهُ لَمْ يَكُنْ إِبْلِيسُ مَلَكاً قَالَ لَا بَلْ كَانَ مِنَ الْجِنِّ أَ مَا تَسْمَعَانِ اللَّهَ يَقُولُ‏ وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِ‏ وَ هُوَ الَّذِي قَالَ اللَّهُ‏ وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ‏.

Tafseer of the Imam (Hassan Al-Askari^-asws) – It was said to him^-asws, ‘Iblees^-la did not happen to be an Angel?’ He^-asws said: ‘No, but he^-la was from the Jinn. Are you not listening to Allah^-azwj Saying: And when We Said to the Angels: “Do Sajdah to Adam!” So they did Sajdah, except for Iblees. He was from the Jinn, [18:50], and he^-la is the one (for) whom Allah^-azwj Said: And the Jaan, We Created him from before, from the toxic fire [15:27]’’.[94]

57- تَفْسِيرُ الْفُرَاتِ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ هَاشِمٍ مُعَنْعَناً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ: هَبَطَ جَبْرَئِيلُ ع عَلَى النَّبِيِّ ص وَ هُوَ فِي مَنْزِلِ أُمِ‏ سَلَمَةَ فَقَالَ يَا مُحَمَّدُ مِلْؤُ مَلَائِكَةِ السَّمَاءِ الرَّابِعَةِ يُجَادِلُونَ فِي شَيْ‏ءٍ حَتَّى كَثُرَ بَيْنَهُمُ الْجِدَالُ فِيهِ وَ هُمْ‏ مِنَ الْجِنِّ مِنْ قَوْمِ إِبْلِيسَ الَّذِينَ قَالَ اللَّهُ فِي كِتَابِهِ‏ إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ‏

Tafseer Al Furaat – From Abdullah Bin Muhammad Bin Hashim, transmitting,

‘From Muhammad^-asws Bin Ali^-asws, from his^-asws forefathers^-asws having said: ‘Jibraeel^-as descended unto the Prophet^-saww while he^-saww was in the house of Umm Salama^-ra. He^-as said: ‘O Muhammad^-as! An assembly of the Angels of the fourth sky quarrelled regarding something until the quarrelling was a lot between them regarding it, and they are from the Jinn, from the people of Iblees^-la, those Allah^-azwj Said in His^-azwj Book: except for Iblees. He was from the Jinn, and he debauched from the Command of his Lord. [18:50].

فَأَوْحَى اللَّهُ تَعَالَى إِلَى الْمَلَائِكَةِ قَدْ كَثُرَ جِدَالُكُمْ فَتَرَاضَوْا بِحَكَمٍ مِنَ الْآدَمِيِّينَ يَحْكُمُ بَيْنَكُمْ قَالُوا قَدْ رَضِينَا بِحَكَمٍ مِنْ أُمَّةِ مُحَمَّدٍ ص

Allah^-azwj the Exalted Revealed to the Angels: “Your quarrelling has become a lot. Will you agree with the judgment from the human judging between you all?” They said, ‘We agree with the judgment from the community of Muhammad^-as!’

فَأَوْحَى اللَّهُ إِلَيْهِمْ بِمَنْ تَرْضَوْنَ مِنْ أُمَّةِ مُحَمَّدٍ ص قَالُوا رَضِينَا بِعَلِيِّ بْنِ أَبِي طَالِبٍ ع

Allah^-azwj Revealed to them: ‘Whom from the community of Muhammad^-as, will you be pleased with?’ They said, ‘We are pleased with Ali^-asws Bin Abu Talib^-asws!’’

فَأَهَبَطَ اللَّهُ مَلَكاً مِنْ مَلَائِكَةِ السَّمَاءِ الدُّنْيَا بِبِسَاطٍ وَ أَرِيكَتَيْنِ فَهَبَطَ إِلَى النَّبِيِّ ص فَأَخْبَرَهُ بِالَّذِي جَاءَ فِيهِ فَدَعَا النَّبِيُّ ص بِعَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ أَقْعَدَهُ عَلَى الْبِسَاطِ وَ وَسَّدَهُ بِالْأَرِيكَتَيْنِ

So, Allah^-azwj Sent down an Angel from the Angels of the sky of the world with a carpet and two pillows. He^-as descended to the Prophet^-as and informed him^-asws with that which he^-as had come regarding. The Prophet^-as called Ali^-asws Bin Abu Talib^-asws and seated him^-asws upon the carpet and pillowed (supported) him^-asws with the two pillows.

ثُمَّ تَفَلَ فِي فِيهِ ثُمَّ قَالَ يَا عَلِيُّ ثَبَّتَ اللَّهُ قَلْبَكَ وَ جَعَلَ حُجَّتَكَ بَيْنَ عَيْنَيْكَ

Then he^-as applied saliva in his^-asws mouth, then said: ‘O Ali^-asws! May Allah^-azwj Affirm your^-asws heart and Make your^-asws argument be between your^-asws eyes’.

ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ فَإِذَا نَزَلَ قَالَ يَا مُحَمَّدُ اللَّهُ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ‏ نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ‏.

Then he^-as ascended with him^-asws to the sky. When he^-as descended, he^-as said: ‘O Muhammad^-as! Allah^-azwj Conveys the Greetings to you^-as and Says: We Raise the levels of the one We so Desire, and above every one with knowledge is a more knowledgeable one [12:76]’’.[95]

58- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ خَالِدِ بْنِ إِسْمَاعِيلَ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا مِنْ أَهْلِ الْجَبَلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ذَكَرْتُ الْمَجُوسَ وَ أَنَّهُمْ يَقُولُونَ نِكَاحٌ كَنِكَاحِ وُلْدِ آدَمَ وَ أَنَّهُمْ يُحَاجُّونَ بِذَلِكَ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin saeed, from Safwan Bin Yahya, from Khalid Bin Ismail, from a man from our companions from the mountain people,

‘From Abu Ja’far^-asws having said: ‘I mentioned the Magians, and they are saying, ‘The sexual intercourse (of the Jinn) is like the sexual intercourse of the children of Adam^-as’, and they are arguing with that’.

فَقَالَ أَمَا إِنَّهُمْ‏ لَا يُحَاجُّونَكُمْ بِهِ لَمَّا أَدْرَكَ هِبَةُ اللَّهِ قَالَ آدَمُ يَا رَبِّ زَوِّجْ هِبَةَ اللَّهِ فَأَهْبَطَ اللَّهُ لَهُ حَوْرَاءَ فَوَلَدَتْ أَرْبَعَةَ غِلْمَةٍ ثُمَّ رَفَعَهَا اللَّهُ

He^-asws said: ‘As (for you all), do not be arguing with it. When Hibtullah^-as was an adult, Adam^-as said: ‘O Lord^-azwj! Get Hibtullah^-as married!’ So Allah^-azwj Sent down a Maiden Hourie for him^-as. She gave birth to four sons, then Allah^-azwj Raised her.

فَلَمَّا أَدْرَكَ وُلْدُ هِبَةِ اللَّهِ قَالَ يَا رَبِّ زَوِّجْ وُلْدَ هِبَةِ اللَّهِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ يَخْطُبَ إِلَى رَجُلٍ مِنَ الْجِنِّ وَ كَانَ مُسْلِماً أَرْبَعَ بَنَاتٍ لَهُ عَلَى وُلْدِ هِبَةِ اللَّهِ فَزَوَّجَهُنَ

When the sons of Hibtullah^-as became adults, he^-as (Adam^-as) said: ‘O Lord^-azwj! Get the sons of Hibtullah married!’ Allah^-azwj Revealed to him: “Send a proposal to a man from the Jinn, and he is a Muslim having four daughters for him, so he will get them married!”

فَمَا كَانَ مِنْ جَمَالٍ وَ حِلْمٍ فَمِنْ قِبَلِ الْحَوْرَاءِ وَ النُّبُوَّةِ وَ مَا كَانَ مِنْ سَفَهٍ أَوْ حِدَّةٍ فَمِنَ الْجِنِ‏.

So whatever was from the beauty and wisdom, it is from the direction of the Houries and the Prophet-hood, and whatever was from the foolish or hot-tempered, it is from the Jinn’’.[96]

59- الْعَيَّاشِيُّ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ آدَمَ وُلِدَ لَهُ أَرْبَعَةُ ذُكُورٍ فَأَهْبَطَ اللَّهُ إِلَيْهِمْ أَرْبَعَةً مِنَ الْحُورِ الْعِينِ فَزَوَّجَ كُلَّ وَاحِدٍ مِنْهُمْ وَاحِدَةً فَتَوَالَدُوا

Al Ayyashi, from Abu Bakr Al Hazramy –

‘From Abu Ja’far^-asws having said: ‘Adam^-as, four males were born for him^-as, so Allah^-azwj Sent down four from the Maiden Houries and got each one of them married to one. They reproduced. ‏

ثُمَّ إِنَّ اللَّهَ رَفَعَهُنَّ وَ زَوَّجَ هَؤُلَاءِ الْأَرْبَعَةَ أَرْبَعَةً مِنَ الْجِنِّ فَصَارَ النَّسْلُ فِيهِمْ فَمَا كَانَ مِنْ حِلْمٍ فَمِنْ آدَمَ وَ مَا كَانَ مِنْ جَمَالٍ فَمِنْ قِبَلِ الْحُورِ الْعِينِ وَ مَا كَانَ مِنْ قُبْحٍ أَوْ سُوءِ خُلُقٍ فَمِنَ الْجِنِ‏.

Then Allah^-azwj Raised them (Houries), and these four married four from the (female) Jinn. So, the lineage came to be in them. Thus, whatever was from the forbearance, it is from Adam^-as, and whatever was from the beauty, it is from the direction of the Maiden Houries, and whatever was from ugliness or evil manners, it is from the Jinn’’.[97]

60- الْفَقِيهُ، عَنِ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ عَلَى آدَمَ حَوْرَاءَ مِنَ الْجَنَّةِ فَزَوَّجَهَا أَحَدَ ابْنَيْهِ وَ تَزَوَّجَ الْآخَرُ ابْنَةَ الْجَانِّ فَمَا كَانَ فِي النَّاسِ مِنْ جَمَالٍ كَثِيرٍ أَوْ حُسْنِ خُلُقٍ فَهُوَ مِنَ الْحَوْرَاءِ وَ مَا كَانَ مِنَ سُوءِ خُلُقٍ فَهُوَ مِنِ ابْنَةِ الْجَانِ‏.

(The book) ‘Al Faqeeh’ – From his father, from Al Himeyri, from Haroun Bin Muslim, from Al Qasim Bin Urwah,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and Exalted Sent down a Hourie from the Paradise unto Adam^-as. He^-as got one married to his^-as son (Hibtullah^-as), and the other one married a daughter of the Jinn. So whatever among the people is of a lot of beauty, or goodly manners, it is from the Hourie, and whatever was from the evil manners, it is from the daughter of the Jaan’’.[98]

61- الْإِحْتِجَاجُ، عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع‏ فِي أَجْوِبَةِ أَمِيرِ الْمُؤْمِنِينَ ع عَنْ مَسَائِلِ الْيَهُودِيِّ فِي فَضْلِ مُحَمَّدٍ ص عَلَى جَمِيعِ الْأَنْبِيَاءِ إِلَى أَنْ قَالَ قَالَ لَهُ الْيَهُودِيُّ فَإِنَّ هَذَا سُلَيْمَانُ سُخِّرَتْ لَهُ الشَّيَاطِينُ‏ يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ‏

(The book) ‘Al Ihtijaj’ –

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws: ‘Among the answers of Amir Al-Momineen^-asws about the question of the Jew regarding the merit of Muhammad^-as over entirety of the Prophets^-as, up to he^-asws said: ‘The Jew said to him^-asws, ‘This Suleyman^-as, the Satans^-la were subdued for him^-as, They were making for him whatever he so desired, from the prayer Niches, and figurines, [34:13]’.

قَالَ لَهُ عَلِيٌّ ع لَقَدْ كَانَ كَذَلِكَ وَ لَقَدْ أُعْطِيَ مُحَمَّدٌ ص أَفْضَلَ مِنْ هَذَا إِنَّ الشَّيَاطِينَ سُخِّرَتْ لِسُلَيْمَانَ وَ هِيَ مُقِيمَةٌ عَلَى كُفْرِهَا وَ لَقَدْ سُخِّرَتْ لِنُبُوَّةِ مُحَمَّدٍ ص الشَّيَاطِينُ بِالْإِيمَانِ

Ali^-asws said to him: ‘It had happened like that, and Muhammad^-as has been Given superior to this. The Satans^-la were Subdued for Suleyman^-as while these were staying upon their Kufr, and the Satans^-la were Subdued for the Prophet-hood of Muhammad^-as with the Eman.

فَأَقْبَلَ إِلَيْهِ الْجِنُّ التِّسْعَةُ مِنْ أَشْرَافِهِمْ مِنْ جِنِّ نَصِيبِينَ وَ الْيَمَنِ‏ مِنْ بَنِي عَمْرِو بْنِ عَامِرٍ مِنَ الْأَحِجَّةِ مِنْهُمْ شَصَاهُ وَ مَصَاهُ‏ وَ الْهَمْلَكَانُ وَ الْمَرْزُبَانُ وَ الْمَازَمَانُ وَ نَضَاهُ وَ هَاصِبٌ وَ هَاضِبٌ‏ وَ عَمْرٌو

There came to him^-as, nine Jinn from their nobles, from the Jinn of Nasibeyn and Al-Yemen, from the clan of Amro Bin Aamir, from their most argumentative – from them was Shasah, and Masah, and Al-Hamlakan, and Al-Marzuban, and Al-Mazaman, and Nazah, and Hasib, and Hazib, and Amro.

وَ هُمُ الَّذِينَ يَقُولُ اللَّهُ تَبَارَكَ اسْمُهُ فِيهِمْ‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِ‏ وَ هُمْ تِسْعَةٌ يَسْتَمِعُونَ الْقُرْآنَ‏ فَأَقْبَلَ إِلَيْهِ الْجِنُّ وَ النَّبِيُّ ص بِبَطْنِ النَّخْلِ

And they are those Allah^-azwj, Blessed is His^-azwj Name, Says regarding them: And when We Turned a number of the Jinn towards you – and they were nine – listening to the Quran, [46:29]. The Jinn came to him^-as while he^-as was in the midst of the palm trees (plantation).

فَاعْتَذَرُوا بِ أَنَّهُمْ ظَنُّوا كَما ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَداً وَ لَقَدْ أَقْبَلَ إِلَيْهِ أَحَدٌ وَ سَبْعُونَ أَلْفاً مِنْهُمْ فَبَايَعُوهُ عَلَى الصَّوْمِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الْجِهَادِ وَ نُصْحِ الْمُسْلِمِينَ وَ اعْتَذَرُوا بِأَنَّهُمْ قَالُوا عَلَى اللَّهِ شَطَطاً

They excused with: And they thought just as you thought that Allah will never Send anyone [72:7]. And seventy-one thousand had come to him^-as. They pledged to him^-as upon the Fasting, and the Salat, and the Zakat, and the Hajj, and the Jihad, and advising the Muslims, and they excused by (some of) them having said an enormity (outrage) upon Allah [72:4].

وَ هَذَا أَفْضَلُ مِمَّا أُعْطِيَ سُلَيْمَانَ سُبْحَانَ‏ مَنْ سَخَّرَهَا لِنُبُوَّةِ مُحَمَّدٍ ص بَعْدَ أَنْ كَانَتْ تَتَمَرَّدُ وَ تَزْعُمُ أَنَّ لِلَّهِ وَلَداً فَلَقَدْ شَمِلَ مَبْعَثُهُ مِنَ الْجِنِّ وَ الْإِنْسِ مَا لَا يُحْصَى‏.

And this is superior to what Suleyman^-as had been Given. Glorious is the One^-azwj Who Subdued them to the Prophet-hood of Muhammad^-as after having rebelled and claiming that there is a son for Allah^-azwj. So, his^-as Sending (Prophet-hood) had included from the Jinn and the human what cannot be counted’’.[99]

62- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ الْجِنِ‏ وَ أَنَّهُ تَعالى‏ جَدُّ رَبِّنا فَقَالَ شَيْ‏ءٌ كَذَّبَهُ الْجِنُّ فَقَصَّهُ اللَّهُ تَعَالَى كَمَا قَالَ.

Tafseer Ali Bin Ibrahim – From Ali Bin Al-Husayn, from Ahmad Bin Abu Abdullah, from Al-Husayn Bin Saeed, from Al Nazar, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws regarding Words of the Jinn: And that He – Exalted be the Majesty of our Lord [72:3]: ‘A thing the Jinn had belied, so Allah^-azwj the Exalted Narrated it like what He^-azwj Said’’.[100]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَى‏ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِّ فَزادُوهُمْ رَهَقاً

And from him, from Ahmad Bin Al-Husayn, from Fazalat, from Aban Bin Usman, from Zurarah who said,

‘I asked Abu Ja’far^-asws about Words of Allah^-azwj the Exalted: And it so happened that men from the humans were seeking refuge with men from the Jinn, so it increased them in burden [72:6].

قَالَ كَانَ الرَّجُلُ يَنْطَلِقُ إِلَى الْكَاهِنِ الَّذِي يُوحِي إِلَيْهِ الشَّيْطَانُ فَيَقُولُ قُلْ لِشَيْطَانِكَ فُلَانٍ‏ قَدْ عَاذَ بِكَ

He^-asws said: ‘It was so that a man would go to the fortune-teller to whom the Satan^-la had revealed to. He would say, ‘Tell your Satan^-la that so and so has sought refuge with you!’’

وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ‏ وَ أَنَّهُ كانَ رِجالٌ‏ الْآيَةَ قَالَ كَانَ الْجِنُ‏ يَنْزِلُونَ عَلَى قَوْمٍ مِنَ الْإِنْسِ وَ يُخْبِرُونَهُمُ الْأَخْبَارَ الَّتِي يَسْمَعُونَهَا فِي السَّمَاءِ مِنْ قَبْلِ مَوْلِدِ رَسُولِ اللَّهِ ص فَكَانَ النَّاسُ يَكْهَنُونَ بِمَا خَبَّرَهُمُ الْجِنُّ

And Ali Bin Ibrahim said regarding His^-azwj Words: And it so happened that men [72:6] – the Verse. He said, ‘The Jinn were descending upon a group from the humans and informing them the news which they had heard in the sky from before the arrival of Rasool-Allah^-as. So, the people were fortune-telling with what the Jinn had informed them.

وَ قَوْلُهُ‏ فَزادُوهُمْ رَهَقاً أَيْ خُسْرَاناً وَ قَالَ الْبَخْسُ النُّقْصَانُ وَ الرَّهَقُ الْعَذَابُ وَ قَوْلُهُ‏ كُنَّا طَرائِقَ قِدَداً أَيْ عَلَى مَذَاهِبَ مُخْتَلِفَةٍ.

And regarding His^-azwj Words: So, it increased them in burden [72:6] – And the words ‘Al-Rahaq) ‘burden’ is the Punishment. And His^-azwj Words: We happen to be on different ways [72:11] – i.e., upon different doctrines’’.[101]

63 بَصَائِرُ الدَّرَجَاتِ، عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عُمَرَ بْنِ يَزِيدَ بَيَّاعِ السَّابِرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ بَيْنَا رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ جَالِسٌ إِذْ أَتَاهُ رَجُلٌ طَوِيلٌ كَأَنَّهُ نَخْلَةٌ فَسَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ وَ قَالَ يُشْبِهُ‏ الْجِنَّ وَ كَلَامَهُمْ فَمَنْ أَنْتَ يَا عَبْدَ اللَّهِ فَقَالَ أَنَا الْهَامُ بْنُ الْهِيمِ بْنِ لَاقِيسَ بْنِ إِبْلِيسَ

(The book) ‘Basaair Al Darajaat’ – From Ibrahim Bin Hashim, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Umar Bin Yazeed Baya Al Sabiry who said,

‘From Abu Abdullah^-asws having said: ‘While Rasool-Allah^-saww was seated when a tall man came to him^-saww as if he was a palm tree. He greeted to him^-saww, and he^-saww returned the greeting and said: ‘You resemble the Jinn and their speech, so who are you O servant of Allah^-azwj?’ He said, ‘I am Al-Ham Bin Al-Heem Bin Al-Aqeys Bin Iblees^-la’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ص مَا بَيْنَكَ وَ بَيْنَ إِبْلِيسَ إِلَّا أَبَوَيْنِ‏ فَقَالَ نَعَمْ يَا رَسُولَ اللَّهِ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَكَمْ أَتَى لَكَ قَالَ أَكَلْتُ عُمُرَ الدُّنْيَا إِلَّا أَقَلَّهُ أَنَا أَيَّامَ قَتَلَ قَابِيلُ هَابِيلَ غُلَامٌ أَفْهَمُ الْكَلَامَ وَ أَنْهَى عَنِ الِاعْتِصَامِ وَ أَطُوفُ‏ الْآجَامَ وَ آمُرُ بِقَطِيعَةِ الْأَرْحَامِ وَ أُفْسِدُ الطَّعَامَ

Rasool-Allah^-saww said to him: ‘There is nothing between you and Iblees^-la except two fathers (generations)’. He said, ‘Yes, O Rasool-Allah^-saww. He^-saww said: ‘So how many (years) have come to you?’ He said: ‘I have consumer the life of the world except its little. One day Qabeel^-la killed Habeel^-as I was a boy understanding the speech, and preventing (people) from seeking Refuge, and prowling the trees, and instructed with cutting off the relationships, and spoiling the food’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ص بِئْسَ سِيرَةُ الشَّيْخِ الْمُتَأَمِّلِ وَ الْغُلَامِ الْمُقْبِلِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي تَائِبٌ قَالَ عَلَى يَدِ مَنْ جَرَى‏ تَوْبَتُكَ مِنَ الْأَنْبِيَاءِ قَالَ عَلَى يَدَيْ نُوحٍ وَ كُنْتُ مَعَهُ فِي سَفِينَتِهِ وَ عَاتَبْتُهُ عَلَى دُعَائِهِ عَلَى قَوْمِهِ حَتَّى بَكَى وَ أَبْكَانِي

Rasool-Allah^-saww said to him: ‘Evil are the way of the old man of long hopes and the (desires). He said, ‘O Rasool-Allah^-saww! I have repented’. He^-saww said: ‘Upon the hand of whom from the Prophets^-as did your repentance flow?’ He said, ‘Upon the hand of Noah^-as, and I was with him^-as in his^-as ship, and I faulted him^-as upon his^-as supplicating against his^-as people until he^-as cried and made me cry’.

وَ قَالَ لَا جَرَمَ أَنِّي عَلَى ذَلِكَ مِنَ النَّادِمِينَ وَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجاهِلِينَ‏ ثُمَّ كُنْتُ مَعَ إِبْرَاهِيمَ حِينَ كَادَهُ قَوْمُهُ فَأَلْقَوْهُ فِي النَّارِ فَجَعَلَهَا اللَّهُ عَلَيْهِ بَرْداً وَ سَلَاماً

And he said, ‘There is no doubt I am from the regretful ones upon that and ‘I seek Refuge with Allah from becoming one of the ignorant ones’. [2:67]. Then I was with Ibrahim^-aswhen his^-as people almost threw him^-as into the fire, and Allah^-azwj Made it to be cool and safe unto him^-as.

ثُمَّ كُنْتُ مَعَ يُوسُفَ حِينَ حَسَدَهُ إِخْوَتُهُ فَأَلْقَوْهُ فِي الْجُبِّ فَبَادَرْتُهُ إِلَى قَعْرِ الْجُبِّ فَوَضَعْتُهُ وَضْعاً رَفِيقاً ثُمَّ كُنْتُ مَعَهُ فِي السِّجْنِ أُؤْنِسُهُ فِيهِ حَتَّى أَخْرَجَهُ اللَّهُ مِنْهُ

Then I was with Yusuf^-as when his^-as brothers envied him^-as and threw him^-as into the well. I took him^-as to the bottom of the well and placed him^-as with a gently placing. Then I was with him^-as in the prison comforting him^-as therein, until Allah^-azwjExtracted him^-as from it.

ثُمَّ كُنْتُ مَعَ مُوسَى ع وَ عَلَّمَنِي سِفْراً مِنَ التَّوْرَاةِ وَ قَالَ إِنْ أَدْرَكْتَ عِيسَى فَأَقْرِئْهُ مِنِّي السَّلَامَ فَلَقِيتُهُ وَ أَقْرَأْتُهُ مِنْ مُوسَى السَّلَامَ وَ عَلَّمَنِي سِفْراً مِنَ الْإِنْجِيلِ وَ قَالَ إِنْ أَدْرَكْتَ مُحَمَّداً ص فَأَقْرِئْهُ مِنِّي السَّلَامَ- فَعِيسَى يَا رَسُولَ اللَّهِ يَقْرَأُ عَلَيْكَ السَّلَامَ

Then I was with Musa^-as and he^-as taught me clarification from the Torah and said: ‘When you meet Isa^-as, then convey the greetings to him^-as from me^-as’. I did meet him^-as and conveyed the greetings to him^-as from Musa^-as, and he^-as taught me clarification from the Evangel, and he^-as said: ‘If you come across Muhammad^-saww, then convey the greetings to him^-saww from me^-as. So, Isa^-as, O Muhammad^-saww, conveys the greetings unto you^-saww’.

فَقَالَ النَّبِيُّ ص وَ عَلَى عِيسَى رُوحِ اللَّهِ وَ كَلِمَتِهِ وَ جَمِيعِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ مَا دَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ السَّلَامُ وَ عَلَيْكَ يَا هَامُ بِمَا بَلَّغْتَ السَّلَامَ فَارْفَعْ إِلَيْنَا حَوَائِجَكَ

The Prophet^-saww said: ‘And upon Isa^-as Spirit of Allah^-azwj and His^-azwj Word, and the entirety of the Prophets^-as of Allah^-azwj and His^-azwj Rasools^-as, for as long as the skies and the earth remain, the greetings be upon you O Ham, due to what you delivered, be the greetings, so raise your need to us^-saww’.

قَالَ حَاجَتِي أَنْ يُبْقِيكَ اللَّهُ لِأُمَّتِكَ وَ يُصْلِحَهُمْ لَكَ وَ يَرْزُقَهُمُ الِاسْتِقَامَةَ لِوَصِيِّكَ مِنْ بَعْدِكَ فَإِنَّ الْأُمَمَ السَّالِفَةَ إِنَّمَا هَلَكَتْ بِعِصْيَانِ الْأَوْصِيَاءِ وَ حَاجَتِي يَا رَسُولَ اللَّهِ أَنْ تُعَلِّمَنِي سُوَراً مِنَ الْقُرْآنِ أُصَلِّي بِهَا

He said, ‘My need is that may Allah^-azwj Make you^-saww remain for your^-saww community and correct them for you^-saww, and Grace them the stead fasted-ness for your^-saww successor^-asws from after you^-saww, for the previous communities were rather destroyed due to their disobeying the successors^-as, and my need, O Rasool-Allah^-saww, is that you^-saww teach me a chapter from the Quran I can pray Salat with it’.

فَقَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ عَلِّمِ الْهَامَ وَ ارْفُقْ بِهِ فَقَالَ هَامٌ يَا رَسُولَ اللَّهِ مَنْ هَذَا الَّذِي ضَمَمْتَنِي إِلَيْهِ فَإِنَّا مَعَاشِرَ الْجِنِّ قَدْ أُمِرْنَا أَنْ لَا نُكَلِّمَ إِلَّا نَبِيّاً أَوْ وَصِيَّ نَبِيٍّ

Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! Teach Al-Ham and be kind with him’. Ham said, ‘O Rasool-Allah^-saww! Who is this whom you^-saww are giving my responsibility to him^-asws, for we the community of Jinn have been Commanded that we do not speak except to a Prophet^-as or a successor^-as of a Prophet^-saww’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا هَامُ مَنْ وَجَدْتُمْ فِي الْكِتَابِ وَصِيَّ آدَمَ قَالَ شَيْثَ بْنَ آدَمَ قَالَ فَمَنْ وَجَدْتُمْ وَصِيَّ نُوحٍ قَالَ سَامَ بْنَ نُوحٍ قَالَ فَمَنْ كَانَ وَصِيَّ هُودٍ قَالَ يُوحَنَّا بْنُ حزان [حنان‏] ابْنُ عَمِّ هُودٍ

Rasool-Allah^-saww said to him: ‘O Ham! Whom did you find to be in the Book as being the successor^-as of Adam^-as?’ He said, ‘Shees Bin Adam^-as’. Whom did you find to be as successor^‑as of Noah^-as?’ He^-saww said: ‘Sam Bin Noah^-as’. He^-saww said: ‘Who was the successor^-as of Hud^-as?’ He said, ‘Youhanna Bin Hanan^-as, son of an uncle of Hud^-as’.

قَالَ فَمَنْ كَانَ وَصِيَّ إِبْرَاهِيمَ قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ فَمَنْ كَانَ وَصِيَّ مُوسَى- قَالَ يُوشَعُ بْنُ نُونٍ قَالَ فَمَنْ كَانَ وَصِيَّ عِيسَى قَالَ شَمْعُونُ بْنُ حَمُّونَ الصَّفَا ابْنُ عَمِّ مَرْيَمَ قَالَ فَمَنْ وَجَدْتُمْ فِي الْكِتَابِ وَصِيَّ مُحَمَّدٍ قَالَ هُوَ فِي التَّوْرَاةِ إِلْيَا

He^-saww said: ‘Who was the successor^-as of Ibrahim^-as?’ He said, ‘Is’haq Bin Ibrahim^-as’. Who was the successor^-as of Musa^-as’. He said, ‘Yoshua Bin Noun^-as’. He^-saww said: ‘Who was the successor^-as of Isa^-as?’ He said, ‘Shamoun Bin Hamoun Al-Saffa^-as’. So, whom do you found in the Book as being the successor^-asws of Muhammad^-saww?’ He said, ‘He^-asws is in the Torah as ‘Elia’’.

قَالَ لَهُ رَسُولُ اللَّهِ ص هَذَا إِلْيَا هُوَ عَلِيٌّ وَصِيِّي قَالَ الْهَامُ يَا رَسُولَ اللَّهِ فَلَهُ اسْمٌ غَيْرُ هَذَا قَالَ نَعَمْ هُوَ حَيْدَرَةُ فَلِمَ تَسْأَلُنِي عَنْ ذَلِكَ قَالَ إِنَّا وَجَدْنَا فِي كِتَابِ الْأَنْبِيَاءِ أَنَّهُ فِي الْإِنْجِيلِ هَيْدَارَا قَالَ هُوَ حَيْدَرَةُ قَالَ فَعَلَّمَهُ عَلِيٌّ سُوَراً مِنَ الْقُرْآنِ

Rasool-Allah^-saww said to him: ‘This is Elia, he^-asws is Ali^-asws, my^-saww successor^-asws’. Al-Ham said ‘O Rasool-Allah^-saww! For him^-asws is there a name other than this?’ He^-saww said: ‘Yes, it is ‘Hyder’. Why did you ask me^-saww about that?’ He said, ‘We found in the Book of the Prophets^-as that he^-asws is in the Evangel as ‘Haydera’’. He^-saww said: ‘It is Hyder’. Ali^-asws taught him a chapter from the Quran.

فَقَالَ هَامٌ يَا عَلِيُّ يَا وَصِيَّ مُحَمَّدٍ أَكْتَفِي بِمَا عَلَّمْتَنِي مِنَ الْقُرْآنِ قَالَ نَعَمْ يَا هَامُ قَلِيلُ الْقُرْآنِ كَثِيرٌ- ثُمَّ قَامَ هَامٌ إِلَى النَّبِيِّ ص فَوَدَّعَهُ فَلَمْ يَعُدْ إِلَى النَّبِيِّ ص حَتَّى قُبِضَ ع‏.

Ham said, ‘O Ali^-asws! O successor^-asws of Muhammad^-saww! Is it sufficient for me what you^-asws have taught me from the Quran?’ He^-asws said: ‘Yes, O Ham. A little from the Quran is a lot’. Then Ham stood up to the Prophet^-as and bade him^-saww farewell and did not return to the Prophet^-saww until he^-saww passed away’’.[102]

64- الْبَصَائِرُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ بِشْرٍ عَنْ فَضَالَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: حُمِلَ إِلَى أَبِي عَبْدِ اللَّهِ ع مَالٌ مِنْ خُرَاسَانَ مَعَ رَجُلَيْنِ مِنْ أَصْحَابِهِ لَا يَزَالا يَتَفَقَّدَانِ الْمَالَ حَتَّى مَرَّا بِالرَّيِّ فَدَفَعَ إِلَيْهِمَا رَجُلٌ مِنْ أَصْحَابِهِمَا كِيساً فِيهِ أَلْفُ‏ دِرْهَمٍ فَجَعَلَا يَتَفَقَّدَانِ فِي كُلِّ يَوْمٍ الْكِيسَ حَتَّى دَنَيَا مِنَ الْمَدِينَةِ

(The book) ‘Al Basaair’ – From Abdullah Bin Muhammad, from Muhammad Bin Ibrahim, from Bishr, from Fazalah, from Muhammad Bin Muslim, from Al Mufazzal Bin Umar who said,

‘Some wealth from Khurasan was carried over to Abu Abdullah^-asws along with two men from his^-asws companions. They did not cease to miss any wealth until they passed by Al-Rayy. A man from their companions had given them a bag wherein were a thousand Dirhams, and they went on to miss the bag during every day until they were near from Al-Medina.

فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ تَعَالَ حَتَّى نَنْظُرَ مَا حَالُ الْمَالِ فَنَظَرَا فَإِذَا الْمَالُ عَلَى حَالِهِ مَا خَلَا كِيسَ الرَّازِيِّ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ اللَّهُ الْمُسْتَعَانُ مَا نَقُولُ السَّاعَةَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ أَحَدُهُمَا إِنَّهُ ع كَرِيمٌ وَ أَنَا أَرْجُو أَنْ يَكُونَ عِلْمُ مَا نَقُولُ عِنْدَهُ

One of them said to his companions, ‘Come until we look at what is the state of the wealth’. They looked and the wealth was upon its state except for the bag of Al-Razy. One of them said to him companion, ‘Allah^-azwj is the Supporter! What shall we say now to Abu Abdullah^‑asws?’ One of them said, ‘He^-asws is benevolent, and I hope that he^-asws would have the knowledge of what we would be saying in his^-asws presence’.

فَلَمَّا دَخَلَا الْمَدِينَةَ قَصَدَا إِلَيْهِ فَسَلَّمَا إِلَيْهِ الْمَالَ فَقَالَ لَهُمَا أَيْنَ كِيسُ الرَّازِيِّ فَأَخْبَرَاهُ بِالْقِصَّةِ فَقَالَ لَهُمَا إِنْ رَأَيْتُمَا الْكِيسَ تَعْرِفَانِهِ قَالا نَعَمْ

When they entered Al-Medina, they aimed to him^-asws, and submitted the wealth to him^-asws. He^-asws said to them: ‘Where is the bag of Al-Razy?’ They informed him^-asws the story. He^-asws said to them: ‘If you were to see the bag, will you recognise it?’ They said, ‘Yes’.

قَالَ يَا جَارِيَةُ عَلَيَّ بِكِيسِ كَذَا وَ كَذَا فَأَخْرَجَتِ الْكِيسَ فَرَفَعَهُ أَبُو عَبْدِ اللَّهِ ع إِلَيْهِمَا فَقَالَ أَ تَعْرِفَانِهِ قَالا هُوَ ذَاكَ قَالَ إِنِّي احْتَجْتُ فِي جَوْفِ اللَّيْلِ إِلَى مَالٍ فَوَجَّهْتُ رَجُلًا مِنَ الْجِنِّ مِنْ شِيعَتِنَا فَأَتَانِي بِهَذَا الْكِيسِ مِنْ مَتَاعِكُمَا.

He^-asws said: ‘O maid! To me^-asws with such and such bag!’ She brought out the bag and Abu Abdullah^-asws raised it to them and said: ‘Do you recognise it?’ They said, ‘That is it!’ He^-asws said: ‘I^-asws was needy to wealth in the middle of the night, so I^-asws diverted a man from the Jinn from our^-asws Shias and he came to me with this bag from your luggage’’.[103]

65- وَ مِنْهُ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَعْدٍ الْإِسْكَافِ قَالَ: أَتَيْتُ أَبَا جَعْفَرٍ ع أُرِيدُ الْإِذْنَ عَلَيْهِ فَإِذَا رَوَاحِلُ عَلَى الْبَابِ مَصْفُوفَةٌ وَ إِذَا أَصْوَاتٌ قَدِ ارْتَفَعَتْ فَخَرَجَتْ عَلَيَّ قَوْمٌ مُعْتَمُّونَ بِالْعَمَائِمِ يُشْبِهُونَ الزُّطَّ

And from him, from Al-Hassan Bin Ali Bin Abdullah, from Al-Hassan Bin Ali Bin Fazzal, from some of our companions, from Sa’ad Al Iskaf who said,

‘I came to Abu Ja’far^-asws wanting the permission to see him^-asws, and there were saddlebags at the door in rows, and there were voices which had been raised. Then a group came out to us turbaned with turbans, resembling the generation of one people (similar looking).

قَالَ فَدَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ أَبْطَأَ إِذْنُكَ الْيَوْمَ وَ قَدْ رَأَيْتُ قَوْماً خَرَجُوا عَلَيَّ مُعْتَمِّينَ بِالْعَمَائِمِ فَأَنْكَرْتُهُمْ

He (the narrator) said, ‘I entered to see Abu Ja’far^-asws and said, ‘May I be sacrificed for you^‑asws, O son^-asws of Rasool-Allah^-saww! Your^-asws permission was delayed, and I saw a group coming out to me, turbaned with turbans, and I dislike them’.

فَقَالَ أَ وَ تَدْرِي مَنْ أُولَئِكَ يَا سَعْدُ قَالَ قُلْتُ لَا قَالَ أُولَئِكَ إِخْوَانُكَ مِنَ الْجِنِّ يَأْتُونَنَا يَسْأَلُونَنَا عَنْ حَلَالِهِمْ وَ حَرَامِهِمْ وَ مَعَالِمِ دِينِهِمْ‏.

He^-asws said: ‘And do you know who they are, O Sa’ad!’ I said, ‘No’. He^-asws said: ‘They are your brethren from the Jinn. They came to us^-asws to ask us^-asws about their Permissible(s) and their Prohibitions and matters of their Religion’’.[104]

66- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَمَّارٍ السِّجِسْتَانِيِّ قَالَ: كُنْتُ لَا أَسْتَأْذِنُ عَلَيْهِ يَعْنِي أَبَا عَبْدِ اللَّهِ ع فَجِئْتُ ذَاتَ يَوْمٍ وَ لَيْلَةٍ فَجَلَسْتُ فِي فُسْطَاطِهِ بِمِنًى قَالَ فَاسْتُوذِنَ لِشَبَابٍ كَأَنَّهُمْ رِجَالُ الزُّطِّ فَخَرَجَ عِيسَى شَلَقَانُ فَذَكَرْنَا لَهُ فَأَذِنَ لِي

And from him, from Muhammad Bin Al-Husayn, from Ibrahim Bin Abu Al Bilad, from Ammar Al Sijistani who said,

‘I did not used to seek permission to see him^-asws, meaning Abu Abdullah^-asws. One day I came to him^-asws, or night, and sat in his^-asws tent at Mina (during Hajj). He^-asws granted permission to some youths as if they were men resembling the generation of one people (similar looking). Isa Shalqan came out and we mentioned to him, and he got the permission for me.

قَالَ فَقَالَ لِي يَا بَا عَاصِمٍ مَتَى جِئْتَ قُلْتُ قَبْلَ‏ أُولَئِكَ الَّذِينَ دَخَلُوا عَلَيْكَ وَ مَا رَأَيْتُهُمْ خَرَجُوا قَالَ أُولَئِكَ قَوْمٌ مِنَ الْجِنِّ فَسَأَلُوا عَنْ مَسَائِلِهِمْ ثُمَّ ذَهَبُوا.

He (the narrator) said, ‘He^-asws said to me: ‘O Aasim! When did you come?’ I said, ‘Before them, those who had entered to see you^-asws, and I did not see them come out’. He^-asws said: ‘They are a group of the Jinn. They asked about their issues, then they went’’.[105]

67- الْبَصَائِرُ، وَ دَلَائِلُ الْإِمَامَةِ لِلطَّبَرِيِّ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ: أَوْصَانِي أَبُو جَعْفَرٍ ع بِحَوَائِجَ لَهُ بِالْمَدِينَةِ فَبَيْنَا أَنَا فِي فَجِّ الرَّوْحَاءِ عَلَى رَاحِلَتِي إِذَا إِنْسَانٌ يَلْوِي بِثَوْبِهِ قَالَ فَقُمْتُ لَهُ‏ وَ ظَنَنْتُ أَنَّهُ عَطْشَانُ فَنَاوَلْتُهُ الْإِدَاوَةَ فَقَالَ لَا حَاجَةَ لِي بِهَا

(The books) ‘Al Basaair’ and ‘Dalail Al Aimma’ of Al Tabari – From Muhammad Bin Al-Husayn, from Ibrahim Bin Abu Al Bilad, from Sadeyr Al Sayrafi who said,

‘Abu Ja’far^-asws sent me regarding some needs of his^-asws at Al-Medina. While I was in a mountain pass of Al-Rawha upon my riding animal when a gestured towards me with his cloth. I inclined towards him and thought he might be thirsty, and I gave him the cure (water). He said, ‘There is no need for me with it’.

ثُمَّ نَاوَلَنِي كِتَاباً طِينُهُ رَطْبٌ قَالَ فَلَمَّا نَظَرْتُ إِلَى خَتْمِهِ إِذَا هُوَ خَاتَمُ أَبِي جَعْفَرٍ ع فَقُلْتُ لَهُ مَتَى عَهْدُكَ بِصَاحِبِ الْكِتَابِ قَالَ السَّاعَةَ قَالَ فَإِذَا فِيهِ أَشْيَاءُ يَأْمُرُنِي بِهَا

Then he gave me a letter, its texture was wet (ink). When I looked at its seal, it was a seal of Abu Ja’far^-asws. I said to him, ‘When did the owner of the letter pact to you?’ He said, ‘Just now’. There were things in it instructing me with it’.

ثُمَّ قَالَ الْتَفَتُّ فَإِذاً لَيْسَ عِنْدِي أَحَدٌ قَالَ فَقَدِمَ أَبُو جَعْفَرٍ ع فَلَقِيتُهُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ رَجُلٌ أَتَانِي بِكِتَابِكَ‏ وَ طِينُهُ رَطْبٌ قَالَ إِذَا عَجِلَ بِنَا أَمْرٌ أَرْسَلْتُ‏ بَعْضَهُمْ يَعْنِي الْجِنَّ

Then he (the narrator said), ‘I turned around and there wasn’t anyone with me. So, I proceeded to Abu Ja’far^-asws and met him. I said to him^-asws, ‘May I be sacrificed for you^-asws! A man came to me with your^-asws letter, and its texture was wet’ (ink). When there is haste for us^-asws with a matter, I^-asws send one of them’ – meaning the Jinn’.

وَ زَادَ فِيهِ مُحَمَّدُ بْنُ الْحُسَيْنِ بِهَذَا الْإِسْنَادِ يَا سَدِيرُ إِنَّ لَنَا خَدَماً مِنَ الْجِنِّ فَإِذَا أَرَدْنَا السُّرْعَةَ بَعَثْنَاهُمْ‏.

And there is an increase in it by Muhammad Bin Al-Husayn, by this chain: ‘O Sadeyr! For us^‑asws there are servants from the Jinn. Whenever we^-asws want quickness, we^-asws send them regarding it’’.[106]

68- الدَّلَائِلُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَلِيِّ بْنِ جَرِيرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ: طَلَبْتُ الْإِذْنَ عَلَى أَبِي جَعْفَرٍ ع مَعَ أَصْحَابٍ لَنَا لِنَدْخُلَ عَلَيْهِ‏ فَإِذَا ثَمَانِيَةُ نَفَرٍ كَأَنَّهُمْ مِنْ أَبٍ وَ أُمٍّ عَلَيْهِمْ ثِيَابٌ زَرَابِيُّ وَ أَقْبِيَةٌ طَاقِيَّةٌ وَ عَمَائِمُ صُفْرٌ دَخَلُوا فَمَا احْتَبَسُوا حَتَّى خَرَجُوا

(The book) ‘Al Dalail’ – From Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ali Bin Jareer, from Mansour Bin Hazim, from Sa’ad Al Iskaf who said,

‘I sought the permission to see Abu Ja’far^-asws along with companions of ours. We entered to see him^-asws and there were eight persons, as if they were from a father and a mother (similar looking). Upon them were clothes of carpets and cloaks, layer upon layer, and their turbans were yellow. They entered and were not withheld until they came out.

فَقَالَ لِي يَا سَعْدُ رَأَيْتَهُمْ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ مَنْ هَؤُلَاءِ

He^-asws said to me: ‘O Sa’ad! Did you see them?’ I said, ‘Yes, may I be sacrificed for you^-asws! Who are they?’

قَالَ إِخْوَانُكُمْ مِنَ الْجِنِّ أَتَوْنَا يَسْتَفْتُونَّا فِي حَلَالِهِمْ وَ حَرَامِهِمْ كَمَا تَأْتُونَّا وَ تَسْتَفْتُونَّا فِي حَلَالِكُمْ وَ حَرَامِكُمْ

He^-asws said: ‘Your brothers from the Jinn. They had come to us seeking our^-asws verdicts regarding their Permissible(s) and their Prohibition, just as you are coming to us and seeking our^-asws verdicts regarding your Permissible(s) and your Prohibitions’.

فَقُلْتُ جُعِلْتُ فِدَاكَ وَ يَظْهَرُونَ لَكُمْ قَالَ نَعَمْ‏.

I said, ‘May I be sacrificed for you^-asws! And they appear to you (Imams^-asws)?’ He^-asws said: ‘Yes’’.[107]

69- الْإِخْتِصَاصُ، أَبُو مُحَمَّدٍ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: كُنَّا مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يَوْمَ الْجُمُعَةِ فِي الْمَسْجِدِ بَعْدَ الْعَصْرِ إِذْ أَقْبَلَ رَجُلٌ طُوَالٌ كَأَنَّهُ بَدَوِيٌّ فَسَلَّمَ عَلَيْهِ

(The book) ‘Al Ikhtisas’ – Abu Muhammad, from Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Al Asbagh Bin Nubata who said,

‘We were with Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws in the Masjid on the day of Friday after Al-Asr (late afternoon), when a tall man came, as if he was a Bedouin. He greeted unto him^-asws.

فَقَالَ لَهُ عَلِيٌّ ع مَا فَعَلَ جِنِّيُّكَ الَّذِي كَانَ يَأْتِيكَ قَالَ إِنَّهُ لَيَأْتِينِي إِلَى أَنْ وَقَفْتُ بَيْنَ يَدَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ عَلِيٌّ ع فَحَدِّثِ الْقَوْمَ بِمَا كَانَ مِنْهُ

Ali^-asws said to him: ‘What did your Jinn do, the one who used to come to you?’ He said, ‘He came to me until I have paused in front of you^-asws, O Amir Al-Momineen^-asws!’ Ali^-asws said: ‘Narrate to the people with what has happened from him’.

فَجَلَسَ وَ سَمِعْنَا لَهُ فَقَالَ إِنِّي لَرَاقِدٌ بِالْيَمَنِ قَبْلَ أَنْ يَبْعَثَ اللَّهُ نَبِيَّهُ ص فَإِذَا جِنِّيٌّ أَتَانِي نِصْفَ اللَّيْلِ فَرَفَسَنِي‏ بِرِجْلِهِ وَ قَالَ اجْلِسْ فَجَلَسْتُ ذَعِراً فَقَالَ اسْمَعْ قُلْتُ وَ مَا أَسْمَعُ

He sat down and we listened to him. He said, ‘I was sleeping in Al-Yemen before the Allah^‑azwj Sent His^-azwj Prophet^-as, and there was a Jinn who came to me in the middle of the night. He kicked me with his leg and said, ‘Sit up!’ I sat up in alarm. He said, ‘Listen!’ I said, ‘And what shall I listen (to)?’

قَالَ‏

عَجِبْتُ لِلْجِنِّ وَ إِبْلَاسِهَا		وَ رَكْبِهَا الْعِيسَ بِأَحْلَاسِهَا تَهْوِي إِلَى مَكَّةَ تَبْغِي الْهُدَى‏
مَا طَاهِرُ الْجِنِّ كَأَنْجَاسِهَا		فَارْحَلْ إِلَى الصَّفْوَةِ مِنْ هَاشِمٍ‏
وَ ارْمِ بِعَيْنَيْكَ إِلَى رَأْسِهَا

He said (a poem), ‘I was surprised at the Jinn and their confusion, and their riding the camels with their blankets, going to Makkah seeking the guidance. How clean are the Jinn just like their filthiness. So, depart to the elite from (clan of) Hashim^-as and shoot with your eyes to their chief’.

قَالَ فَقُلْتُ وَ اللَّهِ لَقَدْ حَدَثَ فِي وُلْدِ هَاشِمٍ شَيْ‏ءٌ أَوْ يَحْدُثُ

He (the narrator) said, ‘I said, ‘By Allah^-azwj! Has any event occurred among the children of Hashim^-as, or anything new?’

وَ مَا أَفْصَحَ‏ لِي‏ وَ إِنِّي لَأَرْجُو أَنْ يُفْصِحَ لِي فَأَرِقْتُ‏ لَيْلَتِي وَ أَصْبَحْتُ كَئِيباً فَلَمَّا كَانَ مِنَ الْقَابِلَةِ أَتَانِي نِصْفَ اللَّيْلِ وَ أَنَا رَاقِدٌ فَرَفَسَنِي بِرِجْلِهِ وَ قَالَ اجْلِسْ فَجَلَسْتُ ذَعِراً فَقَالَ اسْمَعْ فَقُلْتُ وَ مَا أَسْمَعُ

And it was not clear to me, and I wished that he could have explained it to me. I stayed awaked my night and in the morning, I was bleak, When it was the next night, he came to me in the middle of the night while I was sleeping. He kicked me with his leg and said, ‘Sit up!’ I sat up in alarm. He said, ‘Listen!’ I said, ‘And what shall I listen (to)?’

قَالَ‏

عَجِبْتُ لِلْجِنِّ وَ أَخْبَارِهَا		وَ رَكْبِهَا الْعِيسَ بِأَكْوَارِهَا
تَهْوِي إِلَى مَكَّةَ تَبْغِي الْهُدَى‏		مَا مُؤْمِنُو الْجِنِّ كَكُفَّارِهَا
فَارْحَلْ إِلَى الصَّفْوَةِ مِنْ هَاشِمٍ‏		بَيْنَ رَوَابِيهَا وَ أَحْجَارِهَا

He said (a poem), ‘I was surprised at the Jinn and their news, and their riding the camels in their yards, going to Makkah seeking the guidance. The Momin Jinn are not like their Kafirs, so depart to the elite from (clan of) Hashim^-as between its hills and its rocks’.

فَقُلْتُ وَ اللَّهِ لَقَدْ حَدَثَ فِي وُلْدِ هَاشِمٍ أَوْ يَحْدُثُ وَ مَا أَفْصَحَ لِي وَ إِنِّي لَأَرْجُو أَنْ يُفْصِحَ لِي فَأَرِقْتُ لَيْلَتِي وَ أَصْبَحْتُ كَئِيباً

I said, ‘By Allah^-azwj! There has either occurred an even among the children of Hashim^-as, or (something) has occurred!’, and it was not clear to me, and I wished he would have clarified it to me. I spent my night awake and in the morning, I was bleak.

فَلَمَّا كَانَ مِنَ الْقَابِلَةِ أَتَانِي نِصْفَ اللَّيْلِ وَ أَنَا رَاقِدٌ فَرَفَسَنِي بِرِجْلِهِ وَ قَالَ اجْلِسْ فَجَلَسْتُ وَ أَنَا ذَعِرٌ فَقَالَ اسْمَعْ قُلْتُ وَ مَا أَسْمَعُ

When it was the next night, he came to me in the middle of the night while I was sleeping. He kicked me with his leg and said, ‘Sit up!’ I sat up and I was alarmed. He said, ‘Listen!’ I said, ‘And what shall I listen (to)?’

قَالَ‏

عَجِبْتُ لِلْجِنِّ وَ إِلْبَابِهَا		وَ رَكْبِهَا الْعِيسَ بِأَقْتَابِهَا
تَهْوِي إِلَى مَكَّةَ تَبْغِي الْهُدَى‏		مَا صَادِقُو الْجِنِّ كَكُذَّابِهَا
فَارْحَلْ إِلَى الصَّفْوَةِ مِنْ هَاشِمٍ‏		أَحْمَدَ إِذْ هُوَ خَيْرُ أَرْبَابِهَا

He said (a poem), ‘I was surprised at the Jinn and their knowledgeable ones, and their riding the camels with all their means, going to Makkah seeking the guidance. The truthful Jinn are not like their liars. So, depart to the elite from (clan of) Hashim^-as, Ahmad^-as, when he^-as is the best of their lords’’.

قُلْتُ عَدُوَّ اللَّهِ‏ أَفْصَحْتَ فَأَيْنَ هُوَ قَالَ ظَهَرَ بِمَكَّةَ يَدْعُو إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ

I said, ‘Enemy of Allah^-azwj! Clarify! Where is he^-as?’ He said, ‘On the surface of Makkah calling the people to testify that there is no god except Allah^-azwj and that Muhammad^-as is Rasool-Allah^-as’.

فَأَصْبَحْتُ وَ رَحَلْتُ نَاقَتِي وَ وَجَّهْتُهَا قِبَلَ مَكَّةَ فَأَوَّلُ مَا دَخَلْتُهَا لَقِيتُ أَبَا سُفْيَانَ وَ كَانَ شَيْخاً ضَالًّا فَسَلَّمْتُ عَلَيْهِ وَ سَأَلْتُهُ عَنِ الْحَيِّ

I woke up in the morning and departed on my camel and diverted it in the direction of Makkah. The first of what I had entered it, I met Abu Sufyan, and he was an old man, lost. I greeted unto him and asked him about the tribes.

فَقَالَ وَ اللَّهِ إِنَّهُمْ مُخْصِبُونَ إِلَّا أَنَّ يَتِيمَ أَبِي طَالِبٍ قَدْ أَفْسَدَ عَلَيْنَا دِينَنَا قُلْتُ وَ مَا اسْمُهُ قَالَ مُحَمَّدٌ أَحْمَدُ

He said, ‘By Allah^-azwj, they are enriched, except that an orphan of Abu Talib^-as has spoil our religion upon us!’ I said, ‘And what is his name?’ He said, ‘Muhammad^-as, Ahmad^-as’.

قُلْتُ وَ أَيْنَ هُوَ قَالَ تَزَوَّجَ بِخَدِيجَةَ ابْنَةِ خُوَيْلِدٍ فَهُوَ عَلَيْهَا نَازِلٌ‏

I said, ‘And where is he^-as?’ he said, ‘He^-as married (Syeda) Khadeeja^-asws daughter^-asws of Khuweylid, so he^-as is lodging with her^-asws’.

فَأَخَذْتُ بِخِطَامِ نَاقَتِي ثُمَّ انْتَهَيْتُ إِلَى بَابِهَا فَعَقَلْتُ نَاقَتِي ثُمَّ ضَرَبْتُ الْبَابَ فَأَجَابَتْنِي مَنْ هَذَا فَقُلْتُ أَنَا أَرَدْتُ مُحَمَّداً فَقَالَتْ اذْهَبْ إِلَى عَمَلِكَ‏

So, I grabbed a rein of my she-camel, then ended to her^-asws door. I tied my she-camel, then struck on the door. She^-asws answered me: ‘Who is this?’ I said, ‘I want Muhammad^-as!’ She^-asws said: ‘Go to your work’.

فَقُلْتُ يَرْحَمُكِ اللَّهُ إِنِّي رَجُلٌ أَقْبَلْتُ مِنَ الْيَمَنِ وَ عَسَى اللَّهُ أَنْ يَكُونَ مَنَّ عَلَيَّ بِهِ فَلَا تَحْرِمِينِي النَّظَرَ إِلَيْهِ وَ كَانَ ص رَحِيماً فَسَمِعْتُهُ يَقُولُ يَا خَدِيجَةُ افْتَحِي الْبَابَ

I said, ‘May Allah^-azwj have Mercy on you^-asws! I am a man who has come from Al-Yemen, and perhaps Allah^-azwj would be Conferring upon me with (seeing) him^-as’. She^-asws did not deprive me the looking at him^-as, and he^-as was merciful. I heard him^-as saying: ‘O Khadeeja^-asws! Open the door’.

فَفَتَحَتْ فَدَخَلْتُ فَرَأَيْتُ النُّورَ فِي وَجْهِهِ سَاطِعاً نُورٌ فِي نُورٍ ثُمَّ دُرْتُ خَلْفَهُ فَإِذَا أَنَا بِخَاتَمِ النُّبُوَّةِ مَعْجُونٌ‏ عَلَى كَتِفِهِ الْأَيْمَنِ فَقَبَّلْتُهُ ثُمَّ قُمْتُ بَيْنَ يَدَيْهِ وَ أَنْشَأْتُ أَقُولُ‏

She^-asws opened the door. I entered, and I saw the Noor (light) in his^-as face, a Noor inside a Noor. I rotated behind him^-as, and behold, I was (looking at) a seal of the Prophet-hood, engraved upon his^-as right shoulder. I kissed it, then stood up from in front of him^-as, and I prosed (a poem) saying: –

أَتَانِي نَجِيٌ‏ بَعْدَ هَدْءٍ وَ رَقْدَةٍ		وَ لَمْ يَكُ فِيمَا قَدْ تَلَوْتُ بِكَاذِبٍ‏
ثَلَاثُ لَيَالٍ قَوْلُهُ كُلَّ لَيْلَةٍ		أَتَاكَ رَسُولٌ مِنْ لُؤَيِّ بْنِ غَالِبٍ‏
فَشَمَّرْتُ مِنْ ذَيْلِي الْإِزَارَ وَ وَسَّطَتْ‏		بِيَ الذِّعْلِبُ الْوَجْنَاءُ بَيْنَ السَّبَاسِبِ‏

‘Salvation came to be after slumber and lying down, and I am not a liar in what I am reciting. For three nights were his words, each night, ‘A Rasool^-as has come to you from Luway Bin Ghalib’. So I rolled up the ends of my loincloth, and the strong solid camel took me between the wilderness.

فَمُرْنَا بِمَا يَأْتِيكَ يَا خَيْرَ قَادِرٍ		وَ إِنْ كَانَ فِيمَا جَاءَ شَيْبُ الذَّوَائِبِ‏
وَ أَشْهَدُ أَنَّ اللَّهَ لَا شَيْ‏ءَ غَيْرُهُ‏		وَ أَنَّكَ مَأْمُونٌ‏ عَلَى كُلِّ غَائِبٍ‏

So, order us with what (Revelation) comes to you^-as, O good, able, and even if there was among what has come, the forelocks would turn grey. And I testify that Allah^-azwj, there is nothing apart from Him^-azwj, and you^-as are trusted upon every hidden matter.

وَ أَنَّكَ أَدْنَى الْمُرْسَلِينَ وَسِيلَةً		إِلَى اللَّهِ يَا ابْنَ الْأَكْرَمِينَ الْأَطَايِبِ‏
وَ كُنْ لِي شَفِيعاً يَوْمَ لَا ذُو شَفَاعَةٍ		إِلَى اللَّهِ يُغْنِي عَنْ سَوَادِ بْنِ قَارِبٍ‏

And you^-asws are the closest of the Messengers^-as as a means to Allah^-azwj, O son^-as of the honourable ones, the good ones, and be an intercessor for me on a Day there will be no one with (the right to) intercede to Allah^-azwj availing from Sawad Bin Qarib’.

وَ كَانَ اسْمُ الرَّجُلِ سَوَادَ بْنَ قَارِبٍ‏ فَرُحْتُ وَ اللَّهِ مُؤْمِناً بِهِ ص ثُمَّ خَرَجَ إِلَى صِفِّينَ‏ فَاسْتُشْهِدَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع‏.

And the name of the man was Sawad Bin Qarib (who said), ‘By Allah^-azwj! I rejoiced being a believer in him^-saww’. Then he went out to Siffeen and was martyred alongside Amir Al-Momineen^-asws’’.[108]

70- وَ وَجَدْتُهُ فِي كِتَابِ مُسْلِمِ بْنِ مَحْمُودٍ مَرْوِيّاً عَنِ ابْنِ عَبَّاسٍ قَالَ: وَفَدَ سَوَادَةُ بْنُ قَارِبٍ عَلَى عُمَرَ بْنِ الْخَطَّابِ وَ سَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ وَ قَالَ عُمَرُ يَا سَوَادَةُ مَا بَقِيَ مِنْ كِهَانَتِكَ فَغَضِبَ وَ قَالَ مَا أَظُنُّكَ اسْتَقْبَلْتَ بِهَذَا الْكَلَامِ غَيْرِي

And I found it in the book of Muslim Bin Mahmoud, reporting,

From Ibn Abbas who said, ‘Sawadah Bin Qarib came as a delegate to Umar Bin Al-Khattab and greeted unto him. He responded the greeting to him, and Umar said, ‘O Sawadah! Nothing remains from your fortune-telling!’ He was angered and said, ‘I did not think you have welcomed with this talk apart from me!’

فَلَمَّا رَأَى عُمَرُ الْكَرَاهَةَ فِي وَجْهِهِ قَالَ يَا سَوَادَةُ إِنَّ الَّذِي كُنَّا عَلَيْهِ مِنْ عِبَادَةِ الْأَوْثَانِ أَعْظَمُ مِنَ الْكِهَانَةِ فَحَدِّثْنِي بِحَدِيثٍ كُنْتُ أَشْتَهِي أَنْ أَسْمَعَهُ مِنْكَ

When Umar saw the abhorrence in his face, he said, ‘O Sawadah! The one having upon him the worshipping of the idols, is more grievous than the fortune-telling. Narrate to me a Hadeeth which I yearn from listening to it from you!’

قَالَ نَعَمْ بَيْنَا أَنَا فِي إِبِلِي بِالسَّرَاةِ وَ كَانَ لِي نَجِيٌّ مِنَ الْجِنِّ يَأْتِينِي بِالْأَخْبَارِ وَ إِنِّي لَنَائِمٌ ذَاتَ لَيْلَةٍ إِذْ وَكَزَنِي بِرِجْلِهِ فَقَالَ قُمْ يَا سَوَادَةُ فَقَدْ ظَهَرَ الدَّاعِي إِلَى الْحَقِّ وَ إِلَى طَرِيقٍ مُسْتَقِيمٍ

He said, ‘Yes! While I was among the camel is the journey (desert), and there used to be for me whisperings from the Jinn who used to come to me with the news, and one night I was sleeping when he nudged me with his leg and said, ‘Stand up, O Sawadah, for the caller to the truth and to the straight path has appeared!’

فَقُلْتُ أَنَا نَاعِسٌ فَرَجَعَ عَنِّي وَ هُوَ يَقُولُ‏

عَجِبْتُ لِلْجِنِّ وَ تِسْيَارِهَا

وَ شَدِّهَا الْعِيسَ بِأَكْوَارِهَا

إِلَى قَوْلِهِ وَ أَحْجَارِهَا

I said, ‘I am sleepy!’ So, he returned from me, and he was saying (a couplet), ‘I am surprised at the Jinn and their travelling, and their tying up the camels in their yards’ – up to his words, ‘And its rocks’ (from the previous poem).

فَلَمَّا كَانَ فِي اللَّيْلَةِ الثَّانِيَةِ أَتَانِي فَقَالَ لِي مِثْلَ ذَلِكَ‏ فَقُلْتُ أَنَا نَاعِسٌ‏ فَوَلَّى عَنِّي وَ أَنْشَأَ يَقُولُ‏

عَجِبْتُ لِلْجِنِّ وَ قُطْرَابِهَا

وَ حَمْلِهَا الْعِيسَ بِأَقْتَابِهَا

إِلَى قَوْلِهِ‏

مِنْ هَاشِمٍ‏

لَيْسَ قُدَّامَاهَا كَأَذْنَابِهَا

When it was during the second night, he came to me. He said to me similar to that. I said, ‘I am sleepy!’ So, he turned around from me and prosed (a couplet) saying, ‘I am surprised at the Jinn and their young ones and the camels carrying it with the quickness’ – up to his words, ‘From (clan of) Hashim^-as, their feet are not like their tails’.

فَلَمَّا كَانَتْ فِي اللَّيْلَةِ الثَّالِثَةِ قَالَ لِي مِثْلَ مَقَالَتِهِ الْأُولَى فَقُلْتُ أَنَا نَاعِسٌ فَتَوَلَّى عَنِّي وَ هُوَ يَقُولُ‏

عَجِبْتُ لِلْجِنِّ وَ تِحْسَاسِهَا

وَ شَدِّهَا الْعِيسَ بِأَحْلَاسِهَا

إِلَى قَوْلِهِ إِلَى رَأْسِهَا

When it was during the third night, he said to me similar to his first words. I said, ‘I am sleepy!’ He turned around from he and he was saying (a couplet), ‘I am surprised at the Jinn and their enquiries, and their tying up the camels in their yards’ – up to his words, ‘To their chief’.

فَلَمَّا أَصْبَحْتُ أَنْفَذْتُ إِلَى رَاحِلَةٍ مِنْ إِبِلِي فَرَكِبْتُ عَلَيْهَا حَتَّى أَتَيْتُ رَسُولَ اللَّهِ ص فَمَثُلْتُ بَيْنَ يَدَيْهِ وَ أَنْشَأْتُ أَقُولُ‏

أَتَانِي نَجِيٌّ بَعْدَ هَدْءٍ وَ رَقْدَةٍ		وَ لَمْ يَكُ فِيمَا قَدْ عَهِدْتُ بِكَاذِبٍ‏

إِلَى قَوْلِهِ غَالِبٍ‏

When I woke up in the morning, I enforced (prepared) to depart from my camels. I rode upon it until I ended to Rasool-Allah^-as. I stood in front of him^-as and prosed (a poem) saying, ‘Salvation came to be after guidance and sleeping and I am not lying in what I am making a pact’ – up to his words, ‘(Luweyh Bin) Ghalib’.

فَشَمَّرْتُ عَنْ سَاقِي الْإِزَارَ وَ أَرْقَلَتْ‏		بِيَ الذِّعْبِلُ الْوَجْنَاءُ بَيْنَ السَّبَاسِبِ‏
فَمُرْنِي بِمَا أَحْبَبْتَ يَا خَيْرَ مُرْسَلٍ‏		وَ لَوْ كَانَ فِيمَا قُلْتُ شَيْبَ الذَّوَائِبِ‏
إِلَى قَوْلِهِ لَا ذُو شَفَاعَةٍ		سِوَاكَ بِمُغْنٍ عَنْ سَوَادِ بْنِ قَارِبٍ‏.

‘I rolled upon the loincloth from my legs and the strong solid camel took me between the wilderness. So order me with what I love, O best of the Messengers^-as, and even if it was among what you^-as say, the forelocks would turn grey’ – up to his words – ‘there is no one with (the right of) intercession besides you^-as to help Sawad Bin Qarib’’.[109] (Not a Hadeeth)

71- كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى بْنِ الْقَاسِمِ عَنْ عَبْدِ السَّلَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ عَمَّارِ بْنِ عَاصِمٍ السِّجِسْتَانِيِّ قَالَ: جِئْتُ إِلَى بَابِ أَبِي عَبْدِ اللَّهِ وَ أَرَدْتُ أَنْ لَا أَسْتَأْذِنَ عَلَيْهِ فَأَقْعُدُ فَأَقُولُ‏ لَعَلَّهُ يَرَانِي بَعْضُ مَنْ يَدْخُلُ فَيُخْبِرَهُ فَيَأْذَنَ لِي

The book of Muhammad Bin Al Musanna Bin Al Qasim, from Abdul Salam Bin salim, from Ibn Abu Al Bilad, from Ammar Bin Aasim Al Sijistany who said,

‘I went to the door of Abu Abdullah^-asws and wanted to get the permission to see him^-asws. I sat down saying (to myself), ‘Perhaps one of the ones entering would see me and inform him^-asws, so he^-asws would give permission to me.

قَالَ فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ شَبَابٌ أَدَمٌ فِي أُزُرٍ وَ أَرْدِيَةٍ ثُمَّ لَمْ أَرَهُمْ خَرَجُوا فَخَرَجَ عِيسَى شَلَقَانُ فَرَآنِي فَقَالَ يَا أَبَا عَاصِمٍ أَنْتَ هَاهُنَا فَدَخَلَ فَاسْتَأْذَنَ لِي فَدَخَلْتُ عَلَيْهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مُنْذُ مَتَى أَنْتَ هَاهُنَا يَا عَمَّارُ

He (the narrator) said, ‘While I was like that when youths in trousers and robes entered to see him^-asws. Then I did not see them coming out. Isa Shalqan came out. He saw me. He said, ‘O Abu Aasim! You are over here?’ So, he entered and got permission for me. I entered to see him^-asws. Abu Abdullah^-asws said: ‘Since when are you over here, O Ammar?’

قَالَ فَقُلْتُ مِنْ قَبْلِ أَنْ يَدْخُلَ عَلَيْكَ الشَّبَابُ الْأُدُمُ ثُمَّ لَمْ أَرَهُمْ خَرَجُوا

He (the narrator) said, ‘I said, ‘From before the robed youths had entered to see you^-asws, then I did not see them coming out’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَؤُلَاءِ قَوْمٌ مِنَ الْجِنِّ جَاءُوا يَسْأَلُونَ عَنْ أَمْرِ دِينِهِمْ‏.

Abu Abdullah^-asws said: ‘They are a group from the Jinn. They had come asking about the matter of their religion’’.[110]

72- الدُّرُّ الْمَنْثُورُ، عَنْ أَبِي عَامِرٍ الْمَكِّيِّ قَالَ: خُلِقَ الْمَلَائِكَةُ مِنْ نُورٍ وَ خُلِقَ‏ الْجَانُّ مِنْ نَارٍ وَ خُلِقَ الْبَهَائِمُ مِنْ مَاءٍ وَ خُلِقَ آدَمُ مِنْ طِينٍ فَجُعِلَ الطَّاعَةُ فِي الْمَلَائِكَةِ وَ الْبَهَائِمِ‏ وَ جُعِلَ الْمَعْصِيَةُ فِي الْإِنْسِ وَ الْجِنِ‏.

(The non-Shia book) ‘Al Durr Al Mansour’ -From Abu Aamir Al Makky who said,

‘The Angels were Created from light, and the Jaan were Created from fire, and the beasts were Created from water, and Adam^-as was Created from clay. The obedience was Made to be in the Angels and the beasts, and the disobedience is in the humans and the Jinn’’.[111] (Not a Hadeeth)

73- تَفْسِيرُ النَّيْسَابُورِيِّ، رَوَى الزُّهْرِيُّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: بَيْنَا النَّبِيُّ ص جَالِسٌ فِي نَفَرٍ مِنْ أَصْحَابِهِ إِذْ رُمِيَ بِنَجْمٍ فَاسْتَنَارَ فَقَالَ مَا كُنْتُمْ تَقُولُونَ فِي الْجَاهِلِيَّةِ إِذَا حَدَثَ مِثْلُ هَذَا

Tafseer of Al Neyshapuri – It is reported by Al Zuhry,

‘From Ali^-asws Bin Al-Husayn^-asws having said: ‘While the Prophet^-saww was seated among a number of his^-as companion when there was a shooting star, so there was illumination. He^-saww said: ‘What were you all saying during the pre-Islamic period when an event like this occurred?’

قَالُوا كُنَّا نَقُولُ يُولَدُ عَظِيمٌ أَوْ يَمُوتُ عَظِيمٌ

They said, ‘We were saying, either a mighty one has been born or a mighty one died’.

فَقَالَ النَّبِيُّ ص لَا يُرْمَى لِمَوْتِ أَحَدٍ وَ لَا لِحَيَاتِهِ وَ لَكِنْ رَبُّنَا تَعَالَى إِذَا قَضَى الْأَمْرَ فِي السَّمَاءِ سَبَّحَتْ حَمَلَةُ الْعَرْشِ ثُمَّ سَبَّحَ أَهْلُ السَّمَاءِ وَ سَبَّحَ كُلُّ سَمَاءٍ حَتَّى يَنْتَهِيَ التَّسْبِيحُ إِلَى هَذِهِ السَّمَاءِ وَ يَسْتَخْبِرَ أَهْلُ السَّمَاءِ حَمَلَةَ الْعَرْشِ مَا ذَا قَالَ رَبُّكُمْ

The Prophet^-saww said: ‘It is neither shooting due to the death of anyone nor for his life, but our Lord^-azwj the Exalted, when He^-azwj Decrees a matter in the sky, the bearers of the Throne Glorify, then the inhabitants of the sky glorify, and all things glorify until the glorification ends up to this sky, and the inhabitants of the sky ask the bearers of the Throne for the news, ‘What is that your Lord^-azwj Said?’

فَيُخْبِرُونَهُمْ وَ لَا يَزَالُ يَنْتَهِي ذَلِكَ الْخَبَرُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ إِلَى أَنْ يَنْتَهِيَ الْخَبَرُ إِلَى هَذِهِ السَّمَاءِ وَ يُتَخَطَّفُ الْجِنُّ فَيُرْمَوْنَ فَمَا جَاءُوا بِهِ فَهُوَ حَقٌّ وَ لَكِنَّهُمْ يَزِيدُونَ‏.

So, they inform them, and that news does not cease ending from a sky to a sky until the news ends to this sky, and the Jinn snatch it, and they get pelted. So, whatever they come with, it is true, but they are making additions to it’’.[112]

74- كِتَابُ زَيْدٍ الزَّرَّادِ، قَالَ: حَجَجْنَا سَنَةً فَلَمَّا صِرْنَا فِي خَرَابَاتِ الْمَدِينَةِ بَيْنَ الْحِيطَانِ افْتَقَدْنَا رَفِيقاً لَنَا مِنْ إِخْوَانِنَا فَطَلَبْنَاهُ فَلَمْ نَجِدْهُ فَقَالَ لَنَا النَّاسُ بِالْمَدِينَةِ إِنَّ صَاحِبَكُمْ اخْتَطَفَتْهُ الْجِنُّ

Kitab Zayd Al Zarrad who said,

‘We went to Hajj one year. When we came to be in the ruins of Al-Medina between the walls, we missed a friend of ours, from our brothers. We searched for him but could not find him. The people of Al-Medina said to us, ‘You companions has been kidnapped by the Jinn!’

فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَخْبَرْتُهُ بِحَالِهِ وَ بِقَوْلِ أَهْلِ الْمَدِينَةِ فَقَالَ اخْرُجْ إِلَى الْمَكَانِ الَّذِي اخْتُطِفَ أَوْ قَالَ افْتُقِدَ فَقُلْ بِأَعْلَى صَوْتِكَ يَا صَالِحَ بْنَ عَلِيٍّ إِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَكَ أَ هَكَذَا عَاهَدَتْ وَ عَاقَدَتِ الْجِنُّ عَلِيَّ بْنَ أَبِي طَالِبٍ اطْلُبْ فُلَاناً حَتَّى تُؤَدِّيَهُ إِلَى رُفَقَائِهِ

So, I entered to see Abu Abdullah^-asws and informed him^-asws of his situation and the words of the people of Al-Medina. He^-asws said: ‘Go to the place which he was kidnapped from’ – or he^-asws said: ‘Missing from, and say at the top of your voice, ‘O Salih Bin Ali! Ja’far^-asws Bin Muhammad^-asws says to you: ‘Is this how the Jinn had made a pact and an agreement with Ali^-asws Bin Abu Talib^-asws? Search for so and so until you hand him over to his friends!’’

ثُمَّ قُلْ يَا مَعْشَرَ الْجِنِّ عَزَمْتُ عَلَيْكُمْ بِمَا عَزَمَ عَلَيْكُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ ع لَمَّا خَلَّيْتُمْ عَنْ صَاحِبِي وَ أَرْشَدْتُمُوهُ إِلَى الطَّرِيقِ

Then say, ‘O community of the Jinn! I hereby determine upon you all with what Ali^-asws Bin Abu Talib^-asws had determined upon you! Get hold of my companion and guide him to the road!’’

قَالَ فَفَعَلْتُ ذَلِكَ فَلَمْ أَلْبَثْ إِذَا بِصَاحِبِي قَدْ خَرَجَ عَلَيَّ مِنْ بَعْضِ الْخَرَابَاتِ

He (the narrator) said, ‘I did that. It was not long before I was with my companion having emerged from one of the ruins.

فَقَالَ‏ إِنَّ شَخْصاً تَرَاءَى لِي مَا رَأَيْتُ صُورَةً إِلَّا وَ هُوَ أَحْسَنُ‏ مِنْهَا فَقَالَ يَا فَتَى أَظُنُّكَ تَتَوَلَّى آلَ مُحَمَّدٍ ص فَقُلْتُ نَعَمْ فَقَالَ إِنَّ هَاهُنَا رَجُلٌ مِنْ آلِ مُحَمَّدٍ ص هَلْ لَكَ أَنْ تُؤْجَرَ وَ تُسَلِّمَ عَلَيْهِ فَقُلْتُ بَلَى

He said, ‘A person appeared to me. I have not seen any face except, and he was most handsome from these. He said, ‘O youth! I think you have befriended the Progeny^-asws of Muhammad^-saww’. I said, ‘Yes’. He said, ‘Over here there is a man from Progeny^-asws of Muhammad^-saww. Is it for you that you to meet and greet unto him?’ I said, ‘Yes’.

فَأَدْخَلَنِي مِنْ هَذِهِ الْحِيطَانِ‏ وَ هُوَ يَمْشِي أَمَامِي فَلَمَّا أَنْ سَارَ غَيْرَ بَعِيدٍ نَظَرْتُ فَلَمْ أَرَ شَيْئاً وَ غُشِيَ عَلَيَّ فَبَقِيتُ مَغْشِيّاً عَلَيَّ لَا أَدْرِي أَيْنَ أَنَا مِنْ أَرْضِ اللَّهِ حَتَّى كَانَ الْآنَ فَإِذَا قَدْ أَتَانِي آتٍ وَ حَمَلَنِي حَتَّى أَخْرَجَنِي إِلَى الطَّرِيقِ

He made me enter from between these walls and he was walking in front of me. When he had not travelled far, I looked, but could not see anything, and there was unconsciousness upon me. I remained with unconsciousness upon me, not knowing where I was from the earth of Allah^-azwj, until now. Then a comer came to me and carried me until he took me out to the road’.

فَأَخْبَرْتُ أَبَا عَبْدِ اللَّهِ ع بِذَلِكَ فَقَالَ ذَلِكَ الْغُوَّالُ‏ أَوِ الْغُولُ نَوْعٌ مِنَ الْجِنِّ يَغْتَالُ الْإِنْسَانَ فَإِذَا رَأَيْتَ الشَّخْصَ الْوَاحِدَ فَلَا تَسْتَرْشِدْهُ وَ إِنْ أَرْشَدَكُمْ فَخَالِفُوهُ‏ وَ إِذَا رَأَيْتَهُ فِي خَرَابٍ وَ قَدْ خَرَجَ عَلَيْكَ أَوْ فِي فَلَاةٍ مِنَ الْأَرْضِ فَأَذِّنْ فِي وَجْهِهِ وَ ارْفَعْ صَوْتَكَ وَ قُلْ سُبْحَانَ الَّذِي جَعَلَ فِي السَّمَاءِ نُجُوماً رُجُوماً لِلشَّياطِينِ

I informed Abu Abdullah^-asws of that. He^-asws said: ‘That is Al-Guwaal’, or (said) ‘Al-Goul’ (ghoul), a species from the Jinn, assassinating the human beings. When you see the one person, do not seek his guidance, and if he does guide you, oppose it; and when you see him in a ruin and he has come out to you, or in a wilderness from the earth, then proclaim in his face and raise your voice, and say, ‘Glorious is the One^-azwj Who Made stars in the sky as missiles for (pelting) the Satans, [67:5].

‏ عَزَمْتُ عَلَيْكَ يَا خَبِيثُ بِعَزِيمَةِ اللَّهِ الَّتِي عَزَمَ بِهَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ رَمَيْتُ بِسَهْمِ اللَّهِ الْمُصِيبِ الَّذِي لَا يُخْطِئُ وَ جَعَلْتُ سَمْعَ اللَّهِ عَلَى سَمْعِكَ وَ بَصَرِكَ وَ ذَلَّلْتُكَ بِعِزَّةِ اللَّهِ وَ قَهَرْتُ سُلْطَانَكَ بِسُلْطَانِ اللَّهِ يَا خَبِيثُ لَا سَبِيلَ لَكَ فَإِنَّكَ تَقْهَرُهُ إِنْ شَاءَ اللَّهُ وَ تَصْرِفُهُ عَنْكَ

I determine upon you, O wicked, with the Determination of Allah^-azwj which Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws had determined with, and shoot with the arrow of Allah^‑azwj, the afflicting, which does not err, and have Made the Hearing of Allah^-azwj upon your hearing, and your sight, and humiliate you with the Mighty of Allah^-azwj and subdue your authority by the Authority of Allah^-azwj. O wicked one! There is no way for you, for you shall be subdued, if Allah^-azwj so Desires’, and he shall turn away from you.

فَإِذَا ضَلَلْتَ الطَّرِيقَ فَأَذِّنْ بِأَعْلَى صَوْتِكَ وَ قُلْ يَا سَيَّارَةَ اللَّهِ دُلُّونَا عَلَى الطَّرِيقِ يَرْحَمْكُمُ اللَّهُ أَرْشِدُونَا يُرْشِدْكُمُ اللَّهُ فَإِنْ أَصَبْتَ وَ إِلَّا فَنَادِ يَا عُتَاةَ الْجِنِّ وَ يَا مَرَدَةَ الشَّيَاطِينِ أَرْشِدُونِي وَ دُلُّونِي عَلَى الطَّرِيقِ وَ إِلَّا أَشْرَعْتُ‏ لَكُمْ بِسَهْمِ اللَّهِ الْمُصِيبِ إِيَّاكُمْ عَزِيمَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ

When you lose the way, then proclaim at the top of your voice and said, ‘O travellers of Allah^-azwj! Point us to the road, may Allah^-azwj have Mercy on you all! Guide us!’ Allah^-azwj will Guide you all. If you get it right, or else, so call out, ‘O obstinate Jinn! And O apostate Satans^‑la, guide me and point me upon the road, or else I shall begin to you all with the accurate arrow of Allah^-azwj! Beware of the determination of Ali^-asws Bin Abu Talib^-asws.

يَا مَرَدَةَ الشَّيَاطِينِ‏ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطارِ السَّماواتِ وَ الْأَرْضِ فَانْفُذُوا لا تَنْفُذُونَ إِلَّا بِسُلْطانٍ‏ مُبِينٍ اللَّهُ غَالِبُكُمْ‏ بِجُنْدِهِ الْغَالِبِ وَ قَاهِرُكُمْ بِسُلْطَانِهِ الْقَاهِرِ وَ مُذَلِّلُكُمْ بعزته [بِعِزِّهِ‏] الْمَتِينِ‏ فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ‏

O apostate Satans^-la! O communities of the Jinn and the humans! If you are able to pass beyond the diameter of the skies and the earth, then pass. You will not be passing through except with authorisation [55:33]. Allah^-azwj will Clarify by His^-azwj overcoming army and Subdue you by His^-azwj Subduing Authority, and Humiliate you by His^-azwj strong Mighty. But if they turn back, say: ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]’.

وَ ارْفَعْ صَوْتَكَ بِالْأَذَانِ تُرْشَدْ وَ تُصِيبُ الطَّرِيقَ إِنْ شَاءَ اللَّهُ‏.

And raise your voice with the proclamation, you shall be guided and hit the road, of Allah^-azwj so Desires’’.[113]

75- وَ مِنْهُ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ الْجِنُّ يَخْطَفُونَ الْإِنْسَانَ فَقَالَ مَا لَهُمْ إِلَى ذَلِكَ سَبِيلٌ لِمَنْ تَكَلَّمَ بِهَذِهِ الْكَلِمَاتِ وَ ذَكَرَ الدُّعَاءَ.

And from him, said,

‘I asked Abu Abdullah^-asws. I said, ‘Do the Jinn kidnap the human beings?’ He^-asws said: ‘There is no way for them to that for the one who speaks with these phrases’ – and he^-asws mentioned the supplication’’.[114]

76- الدُّرُّ الْمَنْثُورُ، عَنْ طَارِقِ بْنِ‏ حَبِيبٍ قَالَ: كُنَّا جُلُوساً مَعَ عَبْدِ اللَّهِ عَمْرِو بْنِ الْعَاصِ فِي الْحِجْرِ إِذْ قَلَصَ‏ الظِّلُّ وَ قَامَتِ الْمَجَالِسُ إِذَا نَحْنُ بِبَرِيقِ أَيْمٍ طَالِعٍ مِنْ هَذَا الْبَابِ يَعْنِي بَابَ بَنِي شَيْبَةَ وَ الْأَيْمُ الْحَيَّةُ الذَّكَرُ

(The non-Shia book) ‘Al Durr Al Mansour –

‘From Tariq Bin Habeeb who said, ‘We were seated with Abdullah Amro Bin Al-Aas in Al-Hijr, when the shadows shrunk and the gatherings were established, when we were with a bright light emerging from this door, meaning the door of the clan of Sheyba, and the light was the male snake.

فَاشْرَأَبَّتْ لَهُ أَعْيُنُ النَّاسِ فَطَافَ بِالْبَيْتِ سَبْعاً وَ صَلَّى رَكْعَتَيْنِ وَرَاءَ الْمَقَامِ فَقُمْتُ إِلَيْهِ فَقُلْنَا أَيُّهَا الْمُعْتَمِرُ قَدْ قَضَى اللَّهُ نُسُكَكَ وَ إِنَّمَا بِأَرْضِنَا عَبِيدٌ وَ سُفَهَاءُ وَ إِنَّمَا نَخْشَى عَلَيْكَ مِنْهُمْ

The eyes of the people looked at it. It circled the House (Kaaba) seven (circuits) and prayed two Cycles behind Al Maqam (of Ibrahim^-as). I stood up to it. We said, ‘O you Umrah performer! You have fulfilled your rituals of Allah^-azwj, and rather there are servants in our land and foolish ones, and rather we fear upon you from them!’

فَكَوَّمَ بِرَأْسِهِ كُومَةً بَطْحَاءَ فَوَضَعَ ذَنَبَهُ عَلَيْهَا فَسَمَا فِي السَّمَاءِ حَتَّى مَا نَرَاهُ‏.

So it piled it’s head in a heap and placed its tail upon it. It went up into the sky until we did not see it’’.[115] (This is neither a Hadeeth nor from Shia sources)

77- وَ أَخْرَجَ الْأَزْرَقِيُّ عَنْ أَبِي الطُّفَيْلِ قَالَ: كَانَتِ امْرَأَةٌ مِنَ الْجِنِّ فِي الْجَاهِلِيَّةِ تَسْكُنُ ذَا طُوًى وَ كَانَ لَهَا ابْنٌ وَ لَمْ يَكُنْ لَهَا وَلَدٌ غَيْرُهُ فَكَانَتْ تُحِبُّهُ حُبّاً شَدِيداً وَ كَانَ شَرِيفاً فِي قَوْمِهِ فَتَزَوَّجَ وَ أَتَى زَوْجَتَهُ

And Al Azramy extracted from Abu Al Tufeyl who said,

‘There was a woman from the Jinn during the pre-Islamic period dwelling in Za Tuwa, and there was a son for her, and there did not happen to be any child apart from him. She used to love him with intense love, and he was noble among his people. He got married and went to his wife.

فَلَمَّا كَانَ يَوْمُ سَابِعِهِ قَالَ لِأُمِّهِ يَا أُمَّهْ إِنِّي أُرِيدُ أَنْ أَطُوفَ بِالْكَعْبَةِ سَبْعاً نَهَاراً قَالَتْ لَهُ أُمُّهُ أَيْ بُنَيَّ إِنِّي أَخَافُ عَلَيْكَ سُفَهَاءَ قُرَيْشٍ فَقَالَ أَرْجُو السَّلَامَةَ

When it was the seventh day, he said to his mother, ‘I want to perform Tawaaf of the Kabahs for seven days’. His mother said to him, ‘Yes, my son! I fear upon you the foolish ones of Quraysh’. He said, ‘I desire the safety’.

فَأَذِنَتْ لَهُ فَوَلَّى فِي صُورَةِ جَانٍّ فَمَضَى نَحْوَ الطَّوَافِ فَطَافَ بِالْبَيْتِ‏ سَبْعاً وَ صَلَّى خَلْفَ الْمَقَامِ رَكْعَتَيْنِ ثُمَّ أَقْبَلَ مُنْقَلِباً فَعَرَضَ لَهُ شَابٌّ مِنْ بَنِي سَهْمٍ فَقَتَلَهُ فَثَارَتْ بِمَكَّةَ غُبْرَةٌ حَتَّى لَمْ تُبْصَرْ لَهَا الْجِبَالُ

She permitted for him. He transformed into an image of Jaan and went towards the Tawaaf. He performed Tawaaf of the House, seven (circuits), and prayed two Cycles Salat behind Al-Maqam (of Ibrahim^-as, then came back returning. A youth from the clan of Sahm obstructed him and killed him. Dust came at Makkah to the extent that the mountain of it could not be seen.

وَ بَلَغَنَا أَنَّهُ إِنَّمَا تَثُورُ تِلْكَ الْغُبْرَةُ عَنْ مَوْتِ عَظِيمٍ‏ مِنَ الْجِنِّ قَالَ أَبُو الطُّفَيْلِ وَ بَلَغَنَا أَنَّهُ إِنَّمَا تَثُورُ تِلْكَ الْغُبْرَةُ عَنْ مَوْتِ عَظِيمٍ‏ مِنَ الْجِنِّ

Abu Al Tufeyl said, ‘And it has reached us that rather that dust results from the death of a mighty one from the Jinn’.

قَالَ فَأَصْبَحَ مِنْ بَنِي سَهْمٍ عَلَى فُرُشِهِمْ مَوْتَى كَثِيرٌ مِنْ قَتْلَى الْجِنِّ فَكَانَ فِيهِمْ سَبْعُونَ شَيْخاً أَصْلَعَ سِوَى الشَّبَابِ‏.

He said, ‘In the morning, a lot of deaths had come upon the clan of Sahm from the killing of the Jinn. Among them were seventy bald old men besides the youths’’.[116] (This is neither a Hadeeth nor from Shia sources)

78- وَ عَنِ ابْنِ مَسْعُودٍ قَالَ: خَرَجَ رَجُلٌ مِنَ الْإِنْسِ فَلَقِيَهُ رَجُلٌ مِنَ الْجِنِّ فَقَالَ هَلْ لَكَ أَنْ تُصَارِعَنِي فَإِنْ صَرَعْتَنِي عَلَّمْتُكَ آيَةً إِذَا قَرَأْتَهَا حِينَ تَدْخُلُ بَيْتَكَ لَمْ يَدْخُلْهُ شَيْطَانٌ

And from Ibn Masoud who said,

‘A man from the humans went out and met a man from the Jinn. He said, ‘Is it for you to wrestle me, for it you were to wrestle (defeat) me, I shall teach you a Verse, when you recite it when you enter your house, the Satan^-la would not enter it!’

فَصَارَعَهُ فَصَرَعَهُ الْإِنْسِيُّ فَقَالَ تَقْرَأُ آيَةَ الْكُرْسِيِّ فَإِنَّهُ لَا يَقْرَؤُهَا أَحَدٌ إِذَا دَخَلَ بَيْتَهُ إِلَّا خَرَجَ الشَّيْطَانُ لَهُ خَبَجٌ كَخَبَجِ الْحِمَارِ.

He wrestled him, and the human defeated him. He said, ‘Recite Ayat Al Kursy (2:255), for not one will recite it when entering his house except the Satan^-la would come out to him braying like braying of the donkey’’.[117] (This is neither a Hadeeth nor from Shia sources)

79- وَ عَنْ مُعَاذِ بْنِ جَبَلٍ‏ قَالَ: ضَمَّ إِلَيَّ رَسُولُ اللَّهِ ص تَمْرَ الصَّدَقَةِ فَجَعَلْتُهُ فِي غُرْفَةٍ لِي فَكُنْتُ أَجِدُ فِيهِ كُلَّ يَوْمٍ نُقْصَاناً فَشَكَوْتُ ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لِي هُوَ عَمَلُ الشَّيْطَانِ فَارْصُدْهُ فَرَصَدْتُهُ لَيْلًا فَلَمَّا ذَهَبَ هَوِيٌّ مِنَ اللَّيْلِ أَقْبَلَ عَلَى صُورَةِ الْفِيلِ فَلَمَّا انْتَهَى إِلَى الْبَابِ دَخَلَ مِنْ خَلَلِ الْبَابِ عَلَى غَيْرِ صُورَتِهِ فَدَنَا مِنَ التَّمْرِ فَجَعَلَ يَلْتَقِمُهُ

And from Muaz Bin Jabal (well-known hypocrite) who said,

‘Rasool-Allah^-saww gave me the charity dates. I made these to be in a room of mine. Every day I found less in it, so I complained of that to Rasool-Allah^-saww. He^-saww said to me: ‘it is the work of Satan^-la, so lay in wait to him^-la. I laid in wait one night. When most of the night had gone, he^‑la came upon an image of the elephant. When he^-la ended to the door, he entered from the crack of the door upon other than his^-la image. He^-la went near the dates and went on to gnaw it.

فَشَدَدْتُ عَلَى ثِيَابِي فَتَوَسَّطْتُهُ فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ يَا عَدُوَّ اللَّهِ وَثَبْتَ إِلَى تَمْرِ الصَّدَقَةِ فَأَخَذْتَهُ وَ كَانُوا أَحَقَّ بِهِ مِنْكَ لَأَرْفَعَنَّكَ إِلَى رَسُولِ اللَّهِ ص فَيَفْضَحُكَ

I tightened my clothes and interceded him^-la. I said, ‘I testify that there is no god except Allah^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww! O enemy of Allah^‑azwj, you^-la have pounced at the charity dates and took it, and I was more rightful with it than you^-la are! I shall raise you^-la (your^-la) matter to Rasool-Allah^-saww and expose you!’

فَعَاهَدَنِي أَنْ لَا يَعُودَ فَغَدَوْتُ إِلَى رَسُولِ اللَّهِ ص فَقَالَ مَا فَعَلَ أَسِيرُكَ فَقُلْتُ عَاهَدَنِي أَنْ لَا يَعُودَ فَقَالَ إِنَّهُ عَائِدٌ فَارْصُدْهُ

He^-la made a pact with me that he^-la will not repeat. In the morning I went to Rasool-Allah^-as. He^-saww said: ‘What did your prisoner do?’ I said, ‘He^-la made a pact with me that he will not repeat’. He^-saww said: ‘He^-la will return, so lay in wait for him^-la’.

فَرَصَدَتْهُ اللَّيْلَةَ الثَّانِيَةَ فَفَعَلَ مِثْلَ ذَلِكَ‏ فَعَاهَدَنِي أَنْ لَا يَعُودَ فَخَلَّيْتُ سَبِيلَهُ ثُمَّ غَدَوْتُ إِلَى رَسُولِ اللَّهِ ص فَأَخْبَرْتُهُ فَقَالَ إِنَّهُ عَائِدٌ فَارْصُدْهُ

I lied in wait for the second night. He^-la did similar to that. He^-la made a pact with me that he^‑la will not repeat, so I freed his way. Then in the morning I went to Rasool-Allah^-saww and informed him^-saww. He^-saww said: ‘He^-la will return, so lie in wait’.

فَرَصَدْتُهُ اللَّيْلَةَ الثَّالِثَةَ فَصَنَعَ مِثْلَ ذَلِكَ وَ صَنَعْتُ مِثْلَ ذَلِكَ فَقُلْتُ يَا عَدُوَّ اللَّهِ عَاهَدْتَنِي مَرَّتَيْنِ وَ هَذِهِ الثَّالِثَةُ فَقَالَ إِنِّي ذُو عِيَالٍ وَ مَا أَتَيْتُكَ إِلَّا مِنْ نَصِيبِينَ وَ لَوْ أَصَبْتُ شَيْئاً دُونَهُ مَا أَتَيْتُكَ

I lied in wait for the third night. He^-la did similar to that and I did similar to that. I said, ‘O enemy of Allah^-azwj! You^-la had made a pact with me twice, and this is the third!’ He^-la said, ‘I^‑la am with dependants and I^-la did not come to you except from Nasibeyn and had I^-la found something less than it, I^-la would not have come to you.

وَ لَقَدْ كُنَّا فِي مَدِينَتِكُمْ هَذِهِ حَتَّى بَعَثَ صَاحِبُكُمْ فَلَمَّا نَزَلَتْ عَلَيْهِ آيَتَانِ نَفَرْنَا مِنْهَا فَوَقَعْنَا بِنَصِيبِينَ وَ لَا يُقْرَءَانِ فِي بَيْتٍ إِلَّا لَمْ يَلِجْ فِيهَا شَيْطَانٌ ثَلَاثاً فَإِنْ خَلَّيْتَ سَبِيلِي عَلَّمْتُكَهُمَا

And we were in this city of yours until your companion (Rasool-Allah^-saww) was Sent. When two Verses were Revealed upon him^-saww we fled from these, and we came to Nasibeyn and these two (Verses) will not be recited in any house except Satan^-la would not permeate in it for three (days). If you were to free my^-la, I^-la shall teach these two to you’.

قُلْتُ نَعَمْ قَالَ آيَةُ الْكُرْسِيِّ وَ آخِرُ سُورَةِ الْبَقَرَةِ آمَنَ الرَّسُولُ‏ إِلَى آخِرِهَا

I said, ‘Yes’. He^-saww said: ‘Ayat Al Kursy (2:255) and the last of Surah Al Baqarah: “The Rasool [2:285] – up to the end of it’.

فَخَلَّيْتُ سَبِيلَهُ ثُمَّ غَدَوْتُ إِلَى رَسُولِ اللَّهِ ص فَأَخْبَرْتُهُ بِمَا قَالَ فَقَالَ صَدَقَ الْخَبِيثُ وَ هُوَ كَذُوبٌ

So, I freed his^-la way, then in the morning I went to Rasool-Allah^-saww and informed him^-saww with what he^-la had said. He^-saww said: ‘The wicked one spoke the truth, and (although) he^-la is a liar!’

قَالَ فَكُنْتُ أَقْرَؤُهُمَا عَلَيْهِ بَعْدَ ذَلِكَ فَلَا أَجِدُ فِيهِ نُقْصَاناً.

He (Muaz) said, ‘I used to read these two to him^-la, and I did not find any loss regarding him^‑la’’.[118] (non-Shia source)

80- وَ عَنِ ابْنِ عَبَّاسٍ‏ قَالَ: كَانَ رَسُولُ اللَّهِ ص نَازِلًا عَلَى أَبِي أَيُّوبَ فِي غُرْفَةٍ وَ كَانَ طَعَامُهُ فِي سَلَّةٍ فِي الْمِخْدَعِ فَكَانَتْ تَجِي‏ءُ مِنَ الْكُوَّةِ كَهَيْئَةِ السِّنَّوْرِ تَأْخُذُ الطَّعَامَ مِنَ السَّلَّةِ فَشَكَا ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ تِلْكَ الْغُولُ فَإِذَا جَاءَتْ فَقُلْ عَزَمَ عَلَيْكِ رَسُولُ اللَّهِ ص أَنْ لَا تَبْرَحِي

(Al Hakim), from Ibn Abbas who said,

‘Rasool-Allah^-as had descended to Abu Ayoub in a room, and his food was in a basked in the closet. She (a female Jinn) used to come from the window in an appearance of the cat taking the food from the basket. He complained of that to Rasool-Allah^-saww. He^-saww said: ‘That is the ghoul. So when she comes, say, ‘I determine Rasool-Allah^-sawws upon you if you do not go away!’’

فَجَاءَتْ فَقَالَ لَهَا أَبُو أَيُّوبَ عَزَمَ عَلَيْكِ رَسُولُ اللَّهِ ص أَنْ لَا تَبْرَحِي فَقَالَتْ يَا أَبَا أَيُّوبَ دَعْنِي هَذِهِ الْمَرَّةَ فَوَ اللَّهِ لَا أَعُودُ فَتَرَكَهَا

She came. Abu Ayoub said to her, ‘I determine Rasool-Allah^-saww upon you if you do not go away!’ She said, ‘O Abu Ayoub! Leave me this time, for by Allah^-azwj, I shall not repeat’. So, he left her.

ثُمَّ قَالَتْ هَلْ لَكَ أَنْ أُعَلِّمَكَ كَلِمَاتٍ إِذَا قُلْتَهُنَّ لَا يَقْرَبُ بَيْتَكَ شَيْطَانٌ تِلْكَ اللَّيْلَةَ وَ ذَلِكَ الْيَوْمَ وَ مِنَ الْغَدِ قُلْتُ نَعَمْ

Then she said, ‘Is it okay for you if I were to teach you phrases, when you say these, Satan^-la will not come near your house that night and that day and the next morning?’ I said, ‘Yes’.

قَالَتْ اقْرَأْ آيَةَ الْكُرْسِيِّ فَأَتَى رَسُولَ اللَّهِ ص فَأَخْبَرَهُ فَقَالَ صَدَقْتَ وَ هِيَ كَذُوبٌ‏.

She said, ‘Recite Ayat Al-Kursy (2:255)’. I came to Rasool-Allah^-saww and informed him^-saww. He^-saww said: ‘She spoke the truth, and (although) she is a liar’’.[119] (non-Shia source)

81- وَ عَنْ حَمْزَةَ الزَّيَّاتِ‏ قَالَ: خَرَجْتُ ذَاتَ لَيْلَةٍ أُرِيدُ الْكُوفَةَ فَآوَانِي‏ اللَّيْلُ إِلَى خَرَابَةٍ فَدَخَلْتُهَا فَبَيْنَمَا أَنَا فِيهَا إِذْ دَخَلَ عَلَيَّ عِفْرِيتَانِ مِنَ الْجِنِّ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ هَذَا حَمْزَةُ بْنُ حَبِيبٍ الزَّيَّاتُ الَّذِي يَقْرِي النَّاسَ بِالْكُوفَةِ قَالَ نَعَمْ وَ اللَّهِ لَأَقْتُلَنَّهُ قَالَ دَعْهُ الْمِسْكِينُ يَعِيشُ قَالَ لَأَقْتُلَنَّهُ

And from Hamza Al Zayyat who said,

‘One night I went out intending Al-Kufa. The night made take shelter to the ruins, so I entered these. While I was in these when two audacious ones from the Jinn entered towards me. One of the said to his companion, ‘This is Hamza Bin Habeeb Al-Zayyat who reads (the Quran to) the people at Al-Kufa’. He said, ‘Yes, by Allah^-azwj, I shall kill him!’ He said, ‘Leave the poor guy alone to live’. He said, ‘I shall kill him!’

فَلَمَّا أَزْمَعَ عَلَى قَتْلِي قُلْتُ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ إِلَى قَوْلِهِ‏ الْعَزِيزُ الْحَكِيمُ‏ وَ أَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ

When they determined upon killing me, I said, ‘In the Name of Allah^-azwj the Beneficent, the Merciful. Allah Testifies that there is no god except Him, and (so testify) the Angels – up to His^-azwj Words – the Mighty, the Wise [3:18], and I am from the witnesses upon that!’

فَقَالَ لَهُ صَاحِبُهُ دُونَكَ الْآنَ فَاحْفَظْهُ رَاغِماً إِلَى الصَّبَاحِ‏.

His companion said to him, ‘I will leave you now, so protect him willingly up to the morning!’’[120] (Not a Hadeeth + non-Shia source)

82- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: الْخَلْقُ أَرْبَعَةٌ فَخَلْقٌ فِي الْجَنَّةِ كُلُّهُمْ وَ خَلْقٌ فِي النَّارِ كُلُّهُمْ وَ خَلْقَانِ فِي الْجَنَّةِ وَ النَّارِ

And from Ibn Abbas who said,

‘The creatures are four. There are creatures (who would be) in the Paradise, all of them, and creatures (who would be) in the Fire, all of them, and two (types of) creatures (who would be) in the Paradise and the Fire.

فَأَمَّا الَّذِينَ فِي الْجَنَّةِ كُلُّهُمْ فَالْمَلَائِكَةُ وَ أَمَّا الَّذِينَ فِي النَّارِ كُلُّهُمْ فَالشَّيَاطِينُ وَ أَمَّا الَّذِينَ فِي الْجَنَّةِ وَ النَّارِ فَالْجِنُّ وَ الْإِنْسُ لَهُمُ الثَّوَابُ وَ عَلَيْهِمُ الْعِقَابُ‏.

As for those all of them being in the Paradise are the Angels, and as for those all of them being in the Fire are the Satans^-la, and as for those in the Paradise and the Fire, are the Jinn and the humans. There are Rewards for them and the Punishments upon them’’.[121] (Not a Hadeeth + non-Shia source)

83- وَ عَنْ أَبِي ثَعْلَبَةَ عَنْ رَسُولِ اللَّهِ ص قَالَ: الْجِنُّ ثَلَاثَةُ أَصْنَافٍ صِنْفٌ لَهُمْ أَجْنِحَةٌ يَطِيرُونَ فِي الْهَوَاءِ وَ صِنْفٌ حَيَّاتٌ وَ كِلَابٌ وَ صِنْفٌ يَحُلُّونَ وَ يَظْعَنُونَ‏.

And from Abu Sa’alba,

‘From Rasool-Allah^-as having said: ‘The Jinn are of three types. There is a type having wings for them flying in the air; and there is a type of snakes and dogs; and there is a type who are permeating (inside a person) and are transitory’’.[122] (non-Shia source)

84- وَ عَنْ وَهْبٍ‏ أَنَّهُ سُئِلَ عَنِ الْجِنِّ هَلْ يَأْكُلُونَ وَ يَشْرَبُونَ أَوْ يَمُوتُونَ أَوْ يَتَنَاكَحُونَ

And (It was extracted by Ibn Jareer) from Wahab –

‘He was asked about the Jinn, ‘Are they eating, and drinking, or dying, or having sexual intercourse?’

قَالَ هُمْ أَجْنَاسٌ أَمَّا خَالِصُ الْجِنِّ فَهُمْ رِيحٌ لَا يَأْكُلُونَ وَ لَا يَشْرَبُونَ وَ لَا يَمُوتُونَ وَ لَا يَتَوَالَدُونَ وَ مِنْهُمْ أَجْنَاسٌ يَأْكُلُونَ وَ يَشْرَبُونَ وَ يَتَنَاكَحُونَ وَ يَمُوتُونَ وَ هِيَ هَذِهِ الَّتِي مِنْهَا السَّعَالِي وَ الْغُولُ وَ أَشْبَاهُ ذَلِكَ‏.

He said, ‘They are (various) species. As for the pure Jinn, they are wind. They are neither eating, nor drinking, nor dying, nor reproducing; and from them are species who are eating, and drinking, and having sexual intercourse, and are dying, and these are from whom are the female demons, and the ghouls, and the likes of that’’.[123] (Not a Hadeeth + non-Shia source)

85- وَ عَنْ يَزِيدَ بْنِ جَابِرٍ قَالَ: مَا مِنْ أَهْلِ بَيْتٍ مِنَ الْمُسْلِمِينَ إِلَّا وَ فِي سَقْفِ بَيْتِهِمْ أَهْلُ بَيْتٍ مِنَ الْجِنِّ مِنَ الْمُسْلِمِينَ إِذَا وُضِعَ غذاؤهم [غَدَاؤُهُمْ‏] نَزَلُوا وَ تَغَدَّوْا وَ إِذَا وُضِعَ عَشَاؤُهُمْ نَزَلُوا فَتَعَشَّوْا مَعَهُمْ‏.

And from Yazeed Bin Jabir who said,

‘There are no people from a household from the Muslims except an in the roof of their house are people of the household from the Jinn from the Muslims. Whenever their lunch is placed, they descend and have lunch, and when their dinner is place, they descend and have dinner with them’’.[124] (Not a Hadeeth + non-Shia source)

86- وَ عَنْ عِكْرِمَةَ بْنِ خَالِدٍ قَالَ: بَيْنَمَا أَنَا لَيْلَةً فِي جَوْفِ اللَّيْلِ عِنْدَ زَمْزَمَ جَالِسٌ إِذَا نَفَرٌ يَطُوفُونَ عَلَيْهِمْ ثِيَابٌ بِيضٌ لَمْ أَرَ بَيَاضَ ثِيَابِهِمْ بِشَيْ‏ءٍ قَطُّ فَلَمَّا فَرَغُوا صَلَّوْا قَرِيباً مِنِّي فَالْتَفَتَ بَعْضُهُمْ فَقَالَ لِأَصْحَابِهِ اذْهَبُوا بِنَا نَشْرَبُ مِنْ شَرَابِ الْأَبْرَارِ

And from Ikrimah Bin Khalid who said,

‘One night while I was in the middle of the night seated by Zamzam, when a number of persons were performing Tawaaf. Upon them were white clothes. I could not see anything at all due to the whiteness of their clothes. When they were free, they came near to me. One of them turned to his companion. He said, ‘Come with us, we shall drink from the drink of the righteous ones!’

فَقَامُوا فَدَخَلُوا زَمْزَمَ فَقُلْتُ وَ اللَّهِ لَوْ دَخَلْتُ عَلَى الْقَوْمِ فَسَأَلْتُهُمْ فَقُمْتُ فَدَخَلْتُ فَإِذَا لَيْسَ فِيهَا أَحَدٌ مِنَ الْبَشَرِ.

They stood up and entered Zamzam. I said, ‘By Allah^-azwj! If I were to enter to see the group, I could ask them. I stood up and entered, and behold, there wasn’t anyone from the mortals in it’’.[125] (Not a Hadeeth + non-Shia source)

87- وَ عَنِ الزُّبَيْرِ فِي قَوْلِهِ تَعَالَى‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ‏ قَالَ بِنَخْلَةٍ وَ رَسُولُ اللَّهِ ص يُصَلِّي الْعِشَاءَ الْآخِرَةَ كادُوا يَكُونُونَ عَلَيْهِ لِبَداً.

And from Al Zubeyr –

‘Regarding Words of the Exalted: And when We Turned a number of the Jinn towards you listening to the Quran, [46:29], he said, ‘At the date plantation, and Rasool-Allah^-saww was praying the last Isha Salat – they almost became crowding upon him [72:19]’’.[126] (non-Shia source)

88- وَ عَنِ ابْنِ مَسْعُودٍ قَالَ: هَبَطُوا عَلَى النَّبِيِّ ص وَ هُوَ يَقْرَأُ الْقُرْآنَ بِبَطْنِ نَخْلَةٍ فَلَمَّا سَمِعُوهُ‏ قالُوا أَنْصِتُوا وَ كَانُوا تِسْعَةً أَحَدُهُمْ زَوْبَعَةُ فَأَنْزَلَ اللَّهُ‏ وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً الْآيَةَ.

And from Ibn Masoud who said,

‘They (Jinn) descended unto the Prophet^-saww while he^-saww was reciting the Quran in the middle of the date plantation. they said, ‘Listen!’ [46:29]. And they were nine. One of them was Zowba’a. Allah^-azwj Revealed: And when We Turned a number [46:29] – the Verse’’.[127] (non-Shia source)

89- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانُوا تِسْعَةَ نَفَرٍ مِنْ أَهْلِ نَصِيبِينَ فَجَعَلَهُمْ رَسُولُ اللَّهِ‏ ص رُسُلًا إِلَى قَوْمِهِمْ‏.

And from Ibn Abbas who said,

‘They were nine persons from the people of Nasibeyn. Rasool-Allah^-saww made them messengers to their people’’.[128] (non-Shia source)

90- وَ عَنْهُ أَيْضاً قَالَ: صُرِفَتِ الْجِنُّ إِلَى رَسُولِ اللَّهِ ص مَرَّتَيْنِ وَ كَانُوا أَشْرَافَ الْجِنِّ بِنَصِيبِينَ‏.

And from him as well, who said,

‘The Jinn were Turned to Rasool-Allah^-saww twice, and they were noblest of the Jinn at Nasibeyn’’.[129] (non-Shia source)

91- وَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ سُئِلَ أَيْنَ قَرَأَ رَسُولُ اللَّهِ عَلَى الْجِنِّ قَالَ قَرَأَ عَلَيْهِمْ بِشِعْبٍ يُقَالُ لَهُ الْحَجُونُ‏.

And from Ibn Masoud –

‘He was asked, ‘When did Rasool-Allah^-saww recite to the Jinn?’ He said, ‘He^-as recited to them in a mountain pass called Al Hajoun’’.[130] (non-Shia source)

92- وَ عَنْ عِكْرِمَةَ قَالَ: كَانُوا اثْنَيْ عَشَرَ أَلْفاً جَاءُوا مِنْ جَزِيرَةِ الْمَوْصِلِ‏.

And from Ikrimah who said,

They were twelve thousand. They had come from an island of Mosul’’.[131] (Not a Hadeeth + non-Shia source)

93- وَ عَنْ صَفْوَانَ بْنِ الْمُعَطَّلِ قَالَ: خَرَجْنَا حُجَّاجاً فَلَمَّا كَانَ بِالْعَرْجِ إِذَا نَحْنُ بِحَيَّةٍ تَضْطَرِبُ فَمَا لَبِثَتْ أَنْ مَاتَتْ فَلَفَّهَا رَجُلٌ فِي خِرْقَةٍ فَدَفَنَهَا ثُمَّ قَدِمْنَا مَكَّةَ

And from Safwan Bin Al Moattal who said,

‘We went out as pilgrims for Hajj. When we were at Al Arj, when were with a snake being restless. It was not long before it died. So a man wrapped it in a cloth and buried it. Then we proceeded to Makkah.

فَإِنَّا لَبِالْمَسْجِدِ الْحَرَامِ إِذْ وَقَفَ عَلَيْنَا شَخْصٌ فَقَالَ أَيُّكُمْ صَاحِبُ عَمْرٍو قُلْنَا مَا نَعْرِفُ عَمْراً قَالَ أَيُّكُمْ صَاحِبُ الْجَانِّ قَالُوا هَذَا قَالَ أَمَا إِنَّهُ آخِرُ التِّسْعَةِ مَوْتاً الَّذِينَ أَتَوْا رَسُولَ اللَّهِ يَسْتَمِعُونَ الْقُرْآنَ‏.

We were at the Sacred Masjid when a person paused to us. He said, ‘Which one of you is a companion of Amro?’ We said, ‘We do not know any Amro’. He said, ‘Which one of you is companion of the Jaan?’ They said, ‘This one!’ He said, ‘But he was last of the nine to dies, those who had come to Rasool-Allah^-saww listening to the Quran’’.[132] (non-Shia source)

94- وَ عَنْ كَعْبِ الْأَحْبَارِ قَالَ: لَمَّا انْصَرَفَ النَّفَرُ التِّسْعَةُ مِنْ أَهْلِ نَصِيبِينَ مِنْ بَطْنِ نَخْلَةَ جَاءُوا قَوْمَهُمْ مُنْذِرِينَ فَخَرَجُوا بَعْدُ وَافِدِينَ إِلَى رَسُولِ اللَّهِ ص وَ هُمْ‏ ثَلَاثُمِائَةٍ فَانْتَهَوْا إِلَى الْحَجُونِ

And from Ka’ab Al Ahbar who said,

‘When the nine persons (Jinn) from the people of Nasibeyn left from the interior of the date plantation, they came to their people to warn. Afterwards they came out as delegates to Rasool-Allah^-azwj and they were three hundred. They ended to Al-Hajoun.

فَجَاءَ الْأَخْضَبُ‏ فَسَلَّمَ عَلَى رَسُولِ اللَّهِ ص فَقَالَ إِنَّ قَوْمَنَا قَدْ حَضَرُوا الْحَجُونَ يَلْقَوْكَ فَوَاعَدَهُ رَسُولُ اللَّهِ لِسَاعَةٍ مِنَ اللَّيْلِ بِالْحَجُونِ‏.

Al Akhsab (one of the Jinn) came and greeted unto Rasool-Allah^-saww. He said, ‘Our people are present at Al Hajoun to meet you^-saww’. So Rasool-Allah^-saww promised him (an appointment) for a time from the night at Al Hajoun’’.[133] (non-Shia source)

95- وَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: خَرَجَ رَسُولُ اللَّهِ ص عَلَى أَصْحَابِهِ فَقَرَأَ عَلَيْهِمْ سُورَةَ الرَّحْمَنِ مِنْ أَوَّلِهَا إِلَى آخِرِهَا فَسَكَتُوا فَقَالَ مَا لِي أَرَاكُمْ سُكُوتاً لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُوداً مِنْكُمْ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ‏ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ‏ فَقَالُوا وَ لَا بِشَيْ‏ءٍ مِنْ نِعَمِكَ رَبِّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ.

And from Jabir Bin Abdullah who said,

‘Rasool-Allah^-saww came out to his^-saww companions. He^-saww recited Surah Al-Rahman to them, from it’s beginning to its end. They were silent. He^-saww said: ‘What is the matter I^-saww see you all being silent? I^-saww had recited it unto the Jinn on the night of the Jinn, they were of better response than you all! Every time I^-saww came to His^-azwj Words: So which of the Favours of your Lord with you two belie? [55:13], they said, ‘And there is nothing from Your^-azwj Favours, our Lord^-azwj, do we deny. For You^-azwj is the Praise’’.[134] (non-Shia source)

96- وَ عَنْ عَبْدِ الْمَلِكِ قَالَ: لَمْ تُحْرَسِ الْجِنُّ فِي الْفَتْرَةِ بَيْنَ عِيسَى وَ مُحَمَّدٍ فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص حُرِسَتِ السَّمَاءُ الدُّنْيَا وَ رُمِيَتِ الْجِنُّ بِالشِّهَابِ وَ اجْتَمَعَتْ إِلَى إِبْلِيسَ

From Abdul Malik who said,

‘The Jinn were not barred during the gap period between Isa^-as and Muhammad^-saww. When Allah^-azwj Sent Muhammad^-saww, they were barred from the sky of the world and the Jinn were pelted with the meteors, and they gathered to Iblees^-la.

فَقَالَ لَقَدْ حَدَثَ فِي الْأَرْضِ حَدَثٌ فَتَعَرَّفُوا فَأَخْبِرُونَا مَا هَذَا الْحَدَثُ فَبَعَثَ هَؤُلَاءِ النَّفَرَ إِلَى تِهَامَةَ وَ إِلَى جَانِبِ الْيَمَنِ وَ هُمْ أَشْرَافُ الْجِنِّ وَ سَادَتُهُمْ فَوَجَدُوا النَّبِيَّ ص يُصَلِّي صَلَاةَ الْغَدَاةِ بِنَخْلَةَ فَسَمِعُوهُ يَتْلُو الْقُرْآنَ

He^-la said, ‘An event has occurred in the earth, so get to know it! Inform us^-la what is this occurrence’. So he^-la sent this number to Tihama and to a side of Al Yemen, and they were noblest of the Jinn and their chiefs. They found the Prophet^-saww praying the morning Salat at a date plantation. They listened to him^-saww reciting the Quran.

فَلَمَّا حَضَرُوهُ قالُوا أَنْصِتُوا فَلَمَّا قُضِيَ‏ يَعْنِي بِذَلِكَ أَنَّهُ فَرَغَ مِنْ صَلَاةِ الصُّبْحِ‏ وَلَّوْا إِلى‏ قَوْمِهِمْ مُنْذِرِينَ‏ مُؤْمِنِينَ لَمْ يَشْعُرْ بِهِمْ حَتَّى نَزَلَ‏ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِ‏ يُقَالُ سَبْعَةٌ مِنْ أَهْلِ نَصِيبِينَ‏.

When they presented to him^-saww, they said, ‘they said, ‘Listen!’ So when it (recitation) ended, – meaning with that, he^-saww was free from the morning Salat – they turned back towards their people, warning them [46:29]. Momineen were not aware with them until it was Revealed: Say: ‘It is Revealed unto me that a number of the Jinn listened intently [72:1]. It is said they were seven from the people of Nasibeyn’’.[135] (non-Shia source)

97- وَ عَنْ سَهْلِ بْنِ عَبْدِ اللَّهِ قَالَ: كُنْتُ فِي نَاحِيَةِ دِيَارِ عَادٍ إِذْ رَأَيْتُ مَدِينَةً مِنْ حَجَرٍ مَنْقُورٍ فِي وَسَطِهَا قَصْرٌ مِنْ حِجَارَةٍ تَأْوِيهِ الْجِنُّ فَدَخَلْتُ فَإِذَا شَيْخٌ عَظِيمُ الْخَلْقِ يُصَلِّي نَحْوَ الْكَعْبَةِ وَ عَلَيْهِ جُبَّةُ صُوفٍ فِيهَا طَرَاوَةٌ فَلَمْ أَتَعَجَّبْ مِنْ عِظَمِ خِلْقَتِهِ كَتَعَجُّبِي مِنْ طَرَاوَةِ جُبَّتِهِ

And from Sahl Bin Abdullah who said,

‘I was in an area of the houses of Aad when I saw a city of carved stones. In it’s middle was a castle of rocks, the Jinn were sheltering in it. I entered, and there was an old man of a large physique praying Salat towards the Kaaba, and upon him was a woollen coat wherein was softness. I was not surprised from the largeness of his physique like my surprise from the softness of his coat.

فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ وَ قَالَ يَا سَهْلُ إِنَّ الْأَبْدَانَ لَا تُخْلِقُ الثِّيَابَ وَ إِنَّمَا تُخْلِقُهَا رَوَائِحُ الذُّنُوبِ وَ مَطَاعِمُ السُّحْتِ وَ إِنَّ هَذِهِ الْجُبَّةَ عَلَيَّ مُنْذُ سَبْعِمِائَةِ سَنَةٍ لَقِيتُ بِهَا عِيسَى وَ مُحَمَّداً ص فَآمَنْتُ بِهِمَا

I greeted unto him. He responded the greeting and said, ‘O Sahl! The bodies are not created by the clothes, and rather these are created by the smells of sins and the food of ill-gotten gains, and this coat has been upon me for seven hundred years. I have met with it, Isa^-as and Muhammad^-saww, and believed in them^-asws both’.

فَقُلْتُ لَهُ وَ مَنْ أَنْتَ قَالَ أَنَا مِنَ الَّذِينَ نَزَلَتْ فِيهِمْ‏ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِ‏.

I said to him, ‘And who are you?’ He said, ‘I am from those it was Revealed regarding them: Say: ‘It is Revealed unto me that a number of the Jinn listened intently [72:1]’’.[136] (Not a Hadeeth + non-Shia source)

98- وَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ فِي قَوْلِهِ‏ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِ‏ قَالَ كَانُوا مِنْ جِنِّ نَصِيبِينَ.

And from Abdullah Bin Masoud,

‘Regarding His^-azwj Words: Say: ‘It is Revealed unto me that a number of the Jinn listened intently [72:1], he said, ‘They were from the Jinn of Nasibeyn’’.[137] (Not a Hadeeth + non-Shia source)

99- وَ عَنْ كَرْدَمِ بْنِ أَبِي السَّائِبِ الْأَنْصَارِيِّ قَالَ: خَرَجْتُ مَعَ أَبِي إِلَى الْمَدِينَةِ فِي حَاجَةٍ وَ ذَلِكَ أَوَّلَ مَا ذُكِرَ رَسُولُ اللَّهِ ص بِمَكَّةَ فَأَوَيْتُ إِلَى رَاعِي غَنَمٍ‏ فَلَمَّا انْتَصَفَ اللَّيْلُ جَاءَ ذِئْبٌ فَأَخَذَ حَمَلًا مِنَ الْغَنَمِ فَوَثَبَ الرَّاعِي فَقَالَ يَا عَامِرُ الوادي جارك‏ [أَنَا جَارُ دَارِكَ‏]

And from Kardam Bin Abu Al Sa’ib Al Ansari who said,

‘I went out with my father to Al Medina regarding a need, and that was at the beginning of what Rasool-Allah^-saww had been mentioned at Makkah. I sheltered to a shepherd of sheep. When it was middle of the night, a wolf came and took a lamb from the sheep. The shepherd leapt up and said, ‘O Aamir of the valley! (I am) your neighbour!’ (a neighbour of your house).

فَنَادَى مُنَادٍ لَا نَرَاهُ يَا سِرْحَانُ أَرْسِلْ فَأَتَى الْحَمَلُ يَشْتَدُّ حَتَّى دَخَلَ فِي الْغَنَمِ وَ أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ بِمَكَّةَ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِ‏ الْآيَةَ.

A caller we did not see, called out, ‘O Sirhan, relax!’ The lamb came and the lamb came rushing until it entered to be among the sheep, and Allah^-azwj Revealed unto His^-azwj Rasool^-saww at Makkah: And it so happened that men from the humans were seeking refuge with men from the Jinn [72:6] – the Verse’’.[138] (non-Shia source)

100- وَ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّ رَجُلًا مِنْ بَنِي تَمِيمٍ كَانَ جَرِيّاً عَلَى اللَّيْلِ وَ الرِّمَالِ‏ وَ أَنَّهُ سَارَ لَيْلَةً فَنَزَلَ فِي أَرْضٍ مَجَنَّةٍ فَاسْتَوْحَشَ فَعَقَلَ رَاحِلَتَهُ ثُمَّ تَوَسَّدَ ذِرَاعَهَا وَ قَالَ أَعُوذُ بِأَعَزِّ أَهْلِ هَذَا الْوَادِي‏ مِنْ شَرِّ أَهْلِهِ

And from Ibn Abbas –

‘A man from the clan of Tameem was running at night and in the desert, and at night he walked and descended in the land of Jinn. He felt lonely, so he tied up his riding animal, made his arm as his pillow and said, ‘I seek refuge with the dearest (chief) of the people of this valley, from the evil of its people’.

فَأَجَارَهُ شَيْخٌ مِنْهُمْ وَ كَانَ فِيهِمْ شَابٌّ وَ كَانَ سَيِّداً فِي الْجِنِّ فَغَضِبَ الشَّابُّ لَمَّا أَجَارَهُ الشَّيْخُ فَأَخَذَ حَرْبَةً لَهُ قَدْ سَقَاهَا السَّمَّ لِيَنْحَرَ بِهَا نَاقَةَ الرَّجُلِ فَتَلَقَّاهُ الشَّيْخُ دُونَ النَّاقَةِ

An old man from them sheltered him, and among them was a youth, and he was a chief among the Jinn. The youth was angered due to the old man having sheltered him. He grabbed his spear and quenched (smeared) it with the poison in order to slay by it the she-camel of the man. The old man met him by the she-camel.

فَقَالَ‏

يَا مَالِكَ بْنَ مُهَلْهِلٍ مَهْلًا		فَذَلِكَ مَحْجَرِي وَ إِزَارِي‏
عَنْ نَاقَةِ الْإِنْسَانِ لَا تَعْرَضْ لَهَا		فَاكْفُفْ يَمِينَكَ رَاشِداً عَنْ جَارِي‏
تَسْعَى إِلَيْهِ بِحَرْبَةٍ مَسْمُومَةٍ		أُفٍّ لِقُرْبِكَ يَا أَبَا الْقِيطَارِ

He said (a poem), ‘O Malik Bin Muhalhil! Don’t, for that is my stone and my burden, of a she-camel of the human. Do not obstruct it. Refrain your right hand quickly away from my neighbour, striving to him with a poisoned spear. Ugh, to your nearness, O Abu Al Qeytar’.

وَ أَنْشَدَ أَبْيَاتاً أُخَرَ فِي ذَلِكَ فَقَالَ الْفَتَى‏

أَرَدْتَ أَنْ تَعْلُوَ وَ تَخْفِضَ ذِكْرَنَا		فِي غَيْرِ مُرْزِيَةٍ أَبَا الغيراري
مُتَنَحِّلًا أَمْراً لِغَيْرِ فَضِيلَةٍ		فَارْحَلْ فَإِنَّ الْمَجْدَ لِلْمُرَّارِي‏
مَنْ كَانَ مِنْكُمْ سَيِّداً فِي مَا مَضَى‏		إِنَّ الْخِيَارَ هُمْ بَنُو الْأَخْيَارِ
فَاقْصِدْ لِقَصْدِكَ يَا مُعَيْكِرُ إِنَّمَا		كَانَ الْمُجِيرُ مُهَلْهِلَ بْنَ دِيَارِي‏

And he prosed other couplets regarding that. The youth said (a poem), ‘Are you intending to raise and drop our mention among the different people, Abu Al Gayari? If you degrade a merit for a matter for someone else, then depart, for the glory is for the magnanimous. The one from you who was a chief in what has passed, the best, they were the clan of the best, and aim for your aim, O Muaykar. But rather, the sheltering one is Muhalhil Bin Diyari’.

فَقَالَ الشَّيْخُ صَدَقْتَ كَانَ أَبُوكَ سَيِّدَنَا وَ أَفْضَلَنَا دَعْ هَذَا الرَّجُلَ لَا أُنَازِعُكَ بَعْدَهُ أَحَداً فَتَرَكَهُ

The old man said, ‘You speak the truth! Your father was our chief, and our most superior. Leave this man (and) no one will quarrel with you after it’. So he left him.

فَأَتَى الرَّجُلُ إِلَى النَّبِيِّ ص وَ قَصَّ عَلَيْهِ الْقِصَّةَ فَقَالَ رَسُولُ اللَّهِ ص إِذَا أَصَابَ أَحَداً مِنْكُمْ وَحْشَةً أَوْ نَزَلَ بِأَرْضٍ مَجَنَّةٍ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ‏ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَ لَا فَاجِرٌ مِنْ شَرِّ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فِيها وَ مِنْ فِتَنِ اللَّيْلِ وَ مِنْ طَوَارِقِ النَّهَارِ إِلَّا طَارِقاً يَطْرُقُ بِخَيْرٍ

The man came to the Prophet^-saww and narrated the story to him^-saww. Rasool-Allah^-saww said: ‘When anyone of you is afflicted by terror or he descends in a land of Jinn, so let him say, ‘I seek Refuge with the complete Phrases of Allah^-azwj which neither transcends a righteous one nor an immoral one, from evil of what enters into the earth and what comes out from it, and what descends from the sky and what ascends to it, [34:2], and from Fitna of the night, and from the passers-by of the day, except the passers by passing with the good’’.

فَأَنْزَلَ اللَّهُ فِي ذَلِكَ‏ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِّ فَزادُوهُمْ رَهَقاً.

So Allah^-azwj Revealed regarding that: And it so happened that men from the humans were seeking refuge with men from the Jinn, so it increased them in burden [72:6]’’.[139] (non-Shia source)

101 وَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّ رَجُلًا مِنْ بَنِي تَمِيمٍ يُقَالُ لَهُ رَافِعُ بْنُ عُمَيْرٍ حَدَّثَ عَنْ بَدْءِ إِسْلَامِهِ قَالَ إِنِّي لَأَسِيرُ بِرَمْلِ عَالِجٍ ذَاتَ لَيْلَةٍ إِذْ غَلَبَنِي النَّوْمُ فَنَزَلْتُ عَنْ رَاحِلَتِي وَ أَنَخْتُهَا وَ نِمْتُ وَ قَدْ تَعَوَّذْتُ قَبْلَ نَوْمِي وَ قُلْتُ أَعُوذُ بِعَظِيمِ هَذَا الْوَادِي مِنَ الْجِنِّ

And from Saeed Bin Jubeyr –

‘A man from the clan of Tameem called Rafie Bin Umeyr narrated about the beginning of his Islam. He said, ‘I was travelling in hot sand one night, when the sleep overcame me. I descended from my riding animal and took it to a side, and I slept, and I had sought refuge before my sleep and said, ‘I seek refuge with the mighty one of this valley, from the Jinn’.

فَرَأَيْتُ فِي مَنَامِي رَجُلًا بِيَدِهِ حَرْبَةٌ يُرِيدُ أَنْ يَضَعَهَا فِي نَحْرِ نَاقَتِي فَانْتَبَهْتُ فَزِعاً فَالْتَفَتُّ يَمِيناً وَ شِمَالًا فَلَمْ أَرَ شَيْئاً فَقُلْتُ هَذَا حُلُمٌ ثُمَّ عُدْتُ فَغَفَوْتُ‏ فَرَأَيْتُ مِثْلَ ذَلِكَ فَانْتَبَهْتُ فَدُرْتُ حَوْلَ نَاقَتِي فَلَمْ أَرَ شَيْئاً فَإِذَا نَاقَتِي تَرْعُدُ

I saw a man in my dream having a spear in his hand. He intended to place it in the throat of my she-camel, I woke upon suddenly and turned to the right and left, but I did not see anything. I said, ‘This is a dream’. I returned and slept light. I saw similar to that. I woke up and circled around my she-camel but did not see anything. My she-camel was rumbling.

ثُمَّ غَفَوْتُ فَرَأَيْتُ مِثْلَ ذَلِكَ فَانْتَبَهْتُ فَرَأَيْتُ نَاقَتِي تَضْطَرِبُ وَ الْتَفَتُّ فَإِذَا بِرَجُلٍ شَابٍّ كَالَّذِي رَأَيْتُهُ فِي الْمَنَامِ بِيَدِهِ حَرْبَةٌ وَ رَجُلٍ شَيْخٍ مُمْسِكٍ بِيَدِهِ يَرُدُّهُ عَنْهَا فَبَيْنَمَا هُمَا يَتَنَازَعَانِ إِذَا طَلَعَتْ ثَلَاثَةُ أَثْوَارٍ مِنَ الْوَحْشِ

Then I slept lightly and saw similar to that. I woke up and saw my she-camel being restless, and I turned, and there was youthful man like the one whom I had seen in the dream. There was a spear in his hand, and there was an old man withholding his hand, returning it away from her (she-camel). While they were disputing, when three bulls from the beasts emerged.

فَقَالَ الشَّيْخُ لِلْفَتَى قُمْ فَخُذْ أَيَّهَا شِئْتَ فِدَاءً لِنَاقَةِ جَارِيَ الْإِنْسِيِّ فَقَامَ الْفَتَى فَأَخَذَ مِنْهَا ثَوْراً وَ انْصَرَفَ ثُمَّ الْتَفَتُّ إِلَى الشَّيْخِ وَ قَالَ يَا هَذَا إِذَا نَزَلْتَ وَادِياً مِنَ الْأَوْدِيَةِ فَخِفْتَ هَوْلَهُ فَقُلْ أَعُوذُ بِاللَّهِ رَبِّ مُحَمَّدٍ ص مِنْ هَوْلِ هَذَا الْوَادِي وَ لَا تَعُذْ بِأَحَدٍ مِنَ الْجِنِّ فَقَدْ بَطَلَ أَمْرُهَا

The old man said to the youth, ‘Arise, O youth, and take a ransom for the she-camel of my human neighbour!’ The youth stood up and took a bull from it and left. Then the old man turned to me and said, ‘O you! Whenever you descend into a valley from the valley, and you fear from its horror, then say, ‘I seek Refuge with Allah^-azwj, Lord^-azwj of Muhammad^-saww, from the horror of this valley’, and do not seek refuge with anyone of the Jinn, for you will invalidate their matter’.

فَقُلْتُ لَهُ وَ مَنْ مُحَمَّدٌ هَذَا قَالَ نَبِيٌّ عَرَبِيٌّ لَا شَرْقِيٌّ وَ لَا غَرْبِيٌّ بُعِثَ يَوْمَ الْإِثْنَيْنِ قُلْتُ فَأَيْنَ مَسْكَنُهُ قَالَ يَثْرِبُ ذَاتُ النَّخْلِ

I said to him, ‘And who is this Muhammad^-saww?’ He said, ‘An Arabian Prophet^-saww, neither eastern nor western. He^-azwj was Sent on the day of Monday’. I said, ‘So where is his^-saww dwelling?’ He said, ‘Yasrib, with the palm trees’.

فَرَكِبْتُ رَاحِلَتِي حِينَ تَرَقَّى لِيَ الصُّبْحُ‏ وَ جَدَّدْتُ السَّيْرَ حَتَّى أَتَيْتُ الْمَدِينَةَ فَرَآنِي رَسُولُ اللَّهِ ص فَحَدَّثَنِي بِالْحَدِيثِ قَبْلَ أَنْ أَذْكُرَ لَهُ مِنْهُ شَيْئاً وَ دَعَانِي إِلَى الْإِسْلَامِ فَأَسْلَمْتُ

So I rode my riding animal when the morning ascended for me, and I renewed the travel until I came to Al Medina. Rasool-Allah^-saww saw me and narrated to me the narration before I had even mentioned anything from it to him^-saww, and he^-saww called me to Al Islam. I became a Muslim’.

قَالَ سَعِيدُ بْنُ جُبَيْرٍ وَ كُنَّا نَرَى أَنَّهُ هُوَ الَّذِي أَنْزَلَ اللَّهُ فِيهِ‏ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِّ فَزادُوهُمْ رَهَقاً.

Saeed Bin Jubeyr said, ‘And were having been viewing that he is the one Allah^-azwj has Revealed regarding him, And it so happened that men from the humans were seeking refuge with men from the Jinn, so it increased them in burden [72:6]’’.[140] (non-Shia source)

102 وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِ‏ قَالَ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَبِيتُ أَحَدُهُمْ بِالْوَادِي فِي الْجَاهِلِيَّةِ فَيَقُولُ أَعُوذُ بِعَزِيزِ هَذَا الْوَادِي‏ فَزادُوهُمْ رَهَقاً.

And from Ibn Abbas –

‘Regarding His^-azwj Words: And it so happened that men from the humans were seeking refuge with men from the Jinn, he said, ‘The men from the human, one of them spent the night in the valley during the pre-Islamic period, and he would say, ‘I seek refuge with the mighty one (chief) of this valley’ – so it increased them in burden [72:6]’’.[141] (Not a Hadeeth + non-Shia source)

103 وَ عَنِ الْحَسَنِ‏ فِي قَوْلِهِ‏ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِ‏ قَالَ كَانَ أَحَدُهُمْ فَإِذَا نَزَلَ الْوَادِي قَالَ أَعُوذُ بِعَزِيزِ هَذَا الْوَادِي مِنْ شَرِّ سُفَهَاءِ قَوْمِهِ فَيَأْمَنُ فِي نَفْسِهِ يَوْمَهُ وَ لَيْلَتَهُ‏.

And from Al-Hassan –

‘Regarding His^-azwj Words: And it so happened that men from the humans were seeking refuge with men from the Jinn, [72:6], he said, ‘One of them when he descended at the valley, said, ‘I seek refuge with the mighty one (chief) of this valley from the evil of the foolish ones of his people’. He would feel secure regarding himself, for his day and his night’’.[142] (Not a Hadeeth + non-Shia source)

104 وَ عَنْ رَبِيعِ بْنِ أَنَسٍ‏ وَ أَنَّهُ كانَ رِجالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجالٍ مِنَ الْجِنِّ فَزادُوهُمْ رَهَقاً قَالَ كَانُوا يَقُولُونَ فُلَانٌ رَبُّ هَذَا الْوَادِي مِنَ الْجِنِّ فَكَانَ أَحَدُهُمْ إِذَا دَخَلَ ذَلِكَ الْوَادِيَ يَعُوذُ بِرَبِّ الْوَادِي مِنْ دُونِ اللَّهِ فَيَزِيدُهُ بِذَلِكَ رَهَقاً أَيْ خَوْفاً.

And from Rabie Bin Anas –

‘And it so happened that men from the humans were seeking refuge with men from the Jinn, so it increased them in burden [72:6], he said, ‘They were saying, ‘So and so from the Jinn is lord of this valley’. So one of them, whenever he entered that valley, would seek refuge with lord of the valley, from besides Allah^-azwj. That would increase him in burden, i.e., fear’’.[143] (Not a Hadeeth + non-Shia source)

105 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَتِ الشَّيَاطِينُ لَهُمْ مَقَاعِدُ فِي السَّمَاءِ يَسْمَعُونَ فِيهَا الْوَحْيَ فَإِذَا سَمِعُوا الْكَلِمَةَ زَادُوا فِيهَا تِسْعاً فَأَمَّا الْكَلِمَةُ فَتَكُونُ حَقّاً وَ أَمَّا مَا زَادَ فَيَكُونُ بَاطِلًا

And from Ibn Abbas who said,

‘The Satans^-la used to have seats for them in the sky, listening to the Revelation in it. Whenever they heard a phrase, they made nine additions in it. As for the phrase, it was true, and as for what had been added, it would be false.

فَلَمَّا بُعِثَ رَسُولُ اللَّهِ ص مُنِعُوا مَقَاعِدَهُمْ فَذَكَرُوا ذَلِكَ لِإِبْلِيسَ وَ لَمْ تَكُنِ النُّجُومُ يُرْمَى بِهَا قَبْلَ ذَلِكَ فَقَالَ لَهُمْ مَا هَذَا إِلَّا مِنْ أَمْرٍ حَدَثَ فِي الْأَرْضِ

When Rasool-Allah^-saww was Sent, they^-la were barred from their seats. They^-la mentioned that to Iblees^-la, and they^-la did not happen to be pelted with the stars before that. He^-la said, ‘This isn’t except from a matter having occurred in the earth!’

فَبَعَثَ‏ جُنُودَهُ فَوَجَدُوا رَسُولَ اللَّهِ ص قَائِماً يُصَلِّي بَيْنَ جَبَلَيْنِ بِمَكَّةَ فَأَتَوْهُ فَأَخْبَرُوهُ فَقَالَ هَذَا الْحَدَثُ الَّذِي حَدَثَ فِي الْأَرْضِ‏.

He^-la sent his^-la army. They^-la found Rasool-Allah^-saww standing praying Salat between the two mountains of Makkah. They^-la came (back) to him^-la and informed him^-la. He^-la said, ‘This is the event which has occurred in the earth’’.[144] (Not a Hadeeth + non-Shia source)

106 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمْ يَكُنِ السَّمَاءُ الدُّنْيَا تُحْرَسُ فِي الْفَتْرَةِ بَيْنَ عِيسَى وَ مُحَمَّدٍ ص وَ كَانُوا يَقْعُدُونَ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص حُرِسَتِ السَّمَاءُ الدُّنْيَا حَرَساً شَدِيداً وَ رُجِمَتِ الشَّيَاطِينُ

And from Ibn Abbas having said,

‘The sky of the world did not happen to be guarded during the gap period between Isa^-as and Muhammad^-saww, and they (Satans^-la) were sitting in seats of their for the listening. When Allah^-azwj Sent Muhammad^-saww, the sky of the world was guarded and the Satans^-la were pelted.

فَأَنْكَرُوا ذَلِكَ فَقَالُوا لا نَدْرِي أَ شَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرادَ بِهِمْ رَبُّهُمْ رَشَداً فَقَالَ إِبْلِيسُ لَقَدْ حَدَثَ فِي الْأَرْضِ حَدَثٌ فَاجْتَمَعَتْ إِلَيْهِ الْجِنُّ فَقَالَ تَفَرَّقُوا فِي الْأَرْضِ فَأَخْبِرُونِي مَا هَذَا الْحَدَثُ الَّذِي حَدَثَ فِي السَّمَاءِ

They disliked that. They said, And we do not know whether evil is intended with ones in the earth or whether their Lord Intends rightful Guidance with them [72:10]. Iblees^-la said, ‘There has occurred an even in the earth’. So the Jinn gathered to him^-la. He^-la said: ‘Disperse in the earth and inform me^-la what this even is which has occurred in the sky!’

وَ كَانَ أَوَّلَ بَعْثٍ بُعِثَ رَكْبٌ مِنْ أَهْلِ نَصِيبِينَ وَ هُمْ أَشْرَافُ الْجِنِّ وَ سَادَتُهُمْ فَبَعَثَهُمْ إِلَى تِهَامَةَ فَانْدَفَعُوا حَتَّى‏ تَلَقَّوُا الْوَادِيَ وَادِيَ نَخْلَةَ فَوَجَدُوا نَبِيَّ اللَّهِ ص يُصَلِّي صَلَاةَ الْغَدَاةِ بِبَطْنِ نَخْلَةَ فَاسْتَمَعُوا

And the first dispatch was the dispatch of the riders from the people of Nasibeyn, and they were the noblest of the Jinn and their chiefs. He^-la sent them to Tihama. They went until they reached the valley, valley of the date plantation. They found the Prophet^-saww of Allah^-azwj praying the morning Salat in the interior of the plantation. So they listened.

فَلَمَّا سَمِعُوهُ يَتْلُو الْقُرْآنَ‏ قالُوا أَنْصِتُوا وَ لَمْ يَكُنْ نَبِيُّ اللَّهِ ص يَعْلَمُ أَنَّهُمُ اسْتَمَعُوا لَهُ وَ هُوَ يَقْرَأُ الْقُرْآنَ‏ فَلَمَّا قُضِيَ‏ يَقُولُ فَلَمَّا فَرَغَ مِنَ الصَّلَاةِ وَلَّوْا إِلى‏ قَوْمِهِمْ مُنْذِرِينَ‏ يَقُولُ مُؤْمِنِينَ‏.

When they had heard him^-saww reciting the Quran. They said, they said, ‘Listen!’ – and the Prophet^-saww of Allah^-azwj did not happen to know they were listening to him^-saww while he^-saww was reciting the Quran – So when it (recitation) ended, – He^-azwj is Saying, when he^-saww was free from the Salat – they turned back towards their people, warning them [46:29] – He^-azwj is Saying, they were Momineen’’.[145] (non-Shia source)

107 وَ عَنِ ابْنِ عُمَرَ قَالَ: لَمَّا كَانَ الْيَوْمُ الَّذِي تَنَبَّأَ فِيهِ رَسُولُ اللَّهِ ص مُنِعَتِ الشَّيَاطِينُ مِنَ السَّمَاءِ وَ رُمُوا بِالشُّهُبِ‏.

And from Ibn Umar who said,

‘When it was the day in which the Rasool-Allah^-saww (declared) the Prophet-hood in, the Satans^-la were barred from the sky and they were pelted with the meteors’’.[146] (Not a Hadeeth + non-Shia source)

108 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَتِ الْجِنُّ قَبْلَ أَنْ يُبْعَثَ النَّبِيُّ ص يَسْتَمِعُونَ‏ مِنَ السَّمَاءِ فَلَمَّا بُعِثَ حُرِسَتْ فَلَمْ يَسْتَطِيعُوا أَنْ يَسْتَمِعُوا فَجَاءُوا إِلَى قَوْمِهِمْ يَقُولُ لِلَّذِينَ‏ لَمْ يَسْتَمِعُوا فَقَالُوا أَنَّا لَمَسْنَا السَّماءَ فَوَجَدْناها مُلِئَتْ حَرَساً شَدِيداً وَ هُمُ الْمَلَائِكَةُ وَ شُهُباً وَ هِيَ الْكَوَاكِبُ‏

And from Ibn Abbas who said,

‘The Jinn, before the Sending of the Prophet^-saww, were listening from the sky. When he^-saww was Sent, it was guarded, so they were not able to listening. They came to their people saying to those who had not listened, And we touched the sky, but we found it filled with strong guards – and they are the Angels – and meteors [72:8] – and these are the planets (asteroids).

وَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً يَقُولُ نَجْماً قَدْ أُرْصِدَ لَهُ يُرْمَى بِهِ

And we used to sit in (some of the) sittings from it. But one who tries to listen in now, would find meteors waiting for him [72:9] – saying, stars had been lying in wait for him^-la to be pelted with it’.

قَالَ فَلَمَّا رُمُوا بِالنُّجُومِ قَالُوا لِقَوْمِهِمْ‏ أَنَّا لا نَدْرِي أَ شَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرادَ بِهِمْ رَبُّهُمْ رَشَداً.

He (Ibn Abbas) said, ‘When they were pelted with the stars, they said to their people, ‘And we do not know whether evil is intended with ones in the earth or whether their Lord Intends rightful Guidance with them [72:10]’’.[147] (Not a Hadeeth +non-Shia source)

وَ عَنِ الْأَعْمَشِ قَالَ: قَالَتِ الْجِنُّ يَا رَسُولَ اللَّهِ أَ تَأْذَنُ لَنَا فَنَشْهَدَ مَعَكَ الصَّلَوَاتِ فِي مَسْجِدِكَ فَأَنْزَلَ اللَّهُ‏ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً يَقُولُ صَلُّوا لَا تُخَالِطُوا النَّاسَ‏.

And from Al Amsh who said,

‘The Jinn said, ‘O Rasool-Allah^-saww! Will you permit for us to attend your^-saww Salat with you^-saww in your^-saww Masjid?’ So Allah^-azwj Revealed: And surely, the places of Sajdah (Masjids) are for Allah, therefore do not call upon anyone (else) with Allah [72:18] – He^-saww said: ‘Pray Salat, do not mingle with the people!’’[148] (non-Shia source)

110 وَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قَالَتِ الْجِنُّ لِلنَّبِيِّ ص كَيْفَ لَنَا أَنْ نَأْتِيَ الْمَسْجِدَ وَ نَحْنُ نَاءُونَ عَنْكَ وَ كَيْفَ نَشْهَدُ الصَّلَاةَ وَ نَحْنُ نَاءُونَ عَنْكَ فَنَزَلَتْ‏ وَ أَنَّ الْمَساجِدَ لِلَّهِ‏ الْآيَةَ.

And from Saeed Bin Jubeyr who said,

‘The Jinn said to the Prophet^-saww, ‘How can it be for us to come to the Masjid and we are remote from you^-saww, how can we attend the Salat and we are remote from you^-saww?’ So it was Revealed: And surely, the places of Sajdah (Masjids) are for Allah, [72:18] – the Verse’’.[149] (Not a Hadeeth +non-Shia source)

111 وَ عَنِ ابْنِ مَسْعُودٍ قَالَ: خَرَجَ رَسُولُ اللَّهِ ص قَبْلَ الْهِجْرَةِ إِلَى نَوَاحِي مَكَّةَ فَخَطَّ لِي خَطّاً وَ قَالَ لَا تُحْدِثَنَّ شَيْئاً حَتَّى آتِيَكَ ثُمَّ قَالَ لَا يَهُولَنَّكَ شَيْ‏ءٌ تَرَاهُ فَتَقَدَّمَ شَيْئاً ثُمَّ جَلَسَ فَإِذَا رِجَالٌ سُودٌ كَأَنَّهُمْ رِجَالُ الزُّطِّ وَ كَانُوا كَمَا قَالَ اللَّهُ‏ كادُوا يَكُونُونَ عَلَيْهِ لِبَداً.

And from Ibn Masoud who said,

‘Rasool-Allah^-saww went out, before the Emigration, to an area of Makkah. He^-saww drew a line for me and said: ‘Do not do anything new until I^-saww come to you!’ Then he^-saw said: ‘Nothing you see should terrify you’. Then he^-saww sat down, and there were black men as if they were men of Al Zatt (tall), and they were like wat Allah^-azwj Said: they almost became crowding upon him [72:19]’’.[150] (non-Shia source)

112 وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ وَ أَنَّهُ لَمَّا قامَ عَبْدُ اللَّهِ يَدْعُوهُ كادُوا يَكُونُونَ عَلَيْهِ لِبَداً قَالَ لَمَّا سَمِعُوا النَّبِيَّ ص يَتْلُو الْقُرْآنَ كَادُوا يَرْكَبُونَهُ مِنَ الْحِرْصِ لِمَا سَمِعُوهُ‏ فَلَمْ يَعْلَمْ بِهِمْ حَتَّى أَتَاهُ الرَّسُولُ فَجَعَلَ يَقْرَأُ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ‏ نَفَرٌ مِنَ الْجِنِ‏.

And from Ibn Abbas,

‘Regarding His^-azwj Words: And that when Abdullah stood calling (to) him, they almost became crowding upon him [72:19]. He said, ‘When they heard the Prophet^-saww reciting the Quran, they were almost crowding him^-saww from the eagerness when they heard him^-saww. He^-saww did not know of them until the Messenger^-saww came to him^-saww reciting: Say: ‘It is Revealed unto me that a number of the Jinn listened intently [72:1]’’.[151] (non-Shia source)

113 وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ وَ أَنَّهُ لَمَّا قامَ عَبْدُ اللَّهِ يَدْعُوهُ كادُوا يَكُونُونَ عَلَيْهِ لِبَداً قَالَ لَمَّا أَتَى الْجِنُّ عَلَى رَسُولِ اللَّهِ ص وَ هُوَ يُصَلِّي بِأَصْحَابِهِ يَرْكَعُونَ بِرُكُوعِهِ وَ يَسْجُدُونَ بِسُجُودِهِ فَعَجِبُوا مِنْ طَوَاعِيَةِ أَصْحَابِهِ لَهُ فَقَالُوا لِقَوْمِهِمْ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَداً.

And from Ibn Abbas –

‘Regarding His^-azwj Words: And that when Abdullah stood calling (to) him, they almost became crowding upon him [72:19]. He said, ‘The Jinn came to Rasool-Allah^-saww while he^-saww was praying Salat with his^-saww companions who were performing Ruk’u with his^-saww Ruk’u and performing Sajdah with his^-saww Sajdah. They were surprised from the obedience of his^-saww companions to him^-saww. They said to their people, when Abdullah stood calling (to) him, they almost became crowding upon him [72:19]’’.[152] (non-Shia source)

114 وَ عَنِ ابْنِ مَسْعُودٍ قَالَ: انْطَلَقْتُ مَعَ النَّبِيِّ ص لَيْلَةَ الْجِنِّ حَتَّى أَتَى الْحَجُونَ فَخَطَّ عَلَيَّ خَطّاً ثُمَّ تَقَدَّمَ إِلَيْهِمْ فَازْدَادُوا عَلَيْهِ‏ فَقَالَ سَيِّدُهُمْ يُقَالُ لَهُ وَرْدَانُ أَ لَا أُرْحِلُهُمْ عَنْكَ يَا رَسُولَ اللَّهِ فَقَالَ إِنَّهُ‏ لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ.

And from Ibn Masoud who said,

‘I went with the Prophet^-saww on the night of the Jinn until I came to Al Jahour. He^-saww drew a line (in the sand) to me, then went ahead to them. They crowded to him^-saww. Their chief called Wardan said to him^-saww, ‘Shall I move them away from you^-saww, O Rasool-Allah^-saww?’ He^-saww said: ‘no one can ever protect me from Allah, and I will never find a shelter from besides Him’ [72:22]’’.[153](non-Shia source)

115 حَيَاةُ الْحَيَوَانِ، رَوَى الْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ عَنْ أَبِي دُجَانَةَ وَ اسْمُهُ سِمَاكُ بْنُ خَرَشَةَ قَالَ: شَكَوْتُ إِلَى النَّبِيِّ ص أَنِّي نِمْتُ فِي فِرَاشِي فَسَمِعْتُ صَرِيراً كَصَرِيرِ الرَّحَى وَ دَوِيّاً كَدَوِيِّ النَّحْلِ وَ لَمَعَاناً كَلَمْعِ الْبَرْقِ فَرَفَعْتُ رَأْسِي فَإِذَا أَنَا بِظِلٍّ أَسْوَدَ يَعْلُو وَ يَطُولُ بِصَحْنِ دَارِي فَمَسِسْتُ جِلْدَهُ فَإِذَا هُوَ كَجِلْدِ الْقُنْفُذِ فَرَمَى فِي وَجْهِي مِثْلَ شَرَرِ النَّارِ

(The book) ‘Hayaat Al Haywaan’ – It is reported by Al Bayhaqi in ‘Dalail Al Nabuwwah’, from Abu Dujanah, and his name is Simar Bin Kharasha who said,

‘I complained to the Prophet^-saww, ‘I slept in my bed. I heard creaking (grinding) like the grinding of the millstone, and buzzing like the buzzing of the bees, and flashes like the flashing of the lightning. I raised my head, and behold, I was with a black shadow rising and elongating in the courtyard of my house. I touched it’s skin and it was like the skin of the hedgehog, and it pelted in my face like the sparks of the fire’.

فَقَالَ ص عَامِرْ دَارَكَ يَا أَبَا دُجَانَةَ ثُمَّ طَلَبَ دَوَاةً وَ قِرْطَاساً وَ أَمَرَ عَلِيّاً ع أَنْ يَكْتُبَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ هَذَا كِتَابٌ مِنْ رَسُولِ رَبِّ الْعَالَمِينَ إِلَى مَنْ طَرَقَ الدَّارَ مِنَ الْعُمَّارِ وَ الزُّوَّارِ إِلَّا طَارِقاً يَطْرُقُ بِخَيْرٍ

He^-saww said: ‘Your house is inhabited (by the Jinn), O Abu Dajanah!’ Then he^-saww called for ink and paper and instructed Ali^-asws to write: ‘In the Name of Allah^-azwj the Beneficent, the Merciful! This is a letter from Messenger^-saww of Lord^-azwj of the worlds, to the one who knocks on the door, from the suffering and the visitors except a night comer knocking with goodness.

أَمَّا بَعْدُ فَإِنَّ لَنَا وَ لَكُمْ فِي الْحَقِّ سَعَةً فَإِنْ يَكُنْ عَاشِقاً مُولَعاً أَوْ فَاجِراً مُقْتَحِماً فَهَذَا كِتَابُ اللَّهِ‏ يَنْطِقُ‏ عَلَيْنَا وَ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ إِنَّ رُسُلَنا يَكْتُبُونَ ما تَمْكُرُونَ‏

As for after, there is capaciousness for us^-asws and you all regarding the truth. If he happens to be a lover, a friend, or an immoral, intrusive, so this Book of Allah^-azwj, speaking to us^-asws and you with the Truth. Surely, We would be Replicating whatever you would have done [45:29] surely, Our Messengers are writing down what you are plotting’ [10:21].

اتْرُكُوا صَاحِبَ كِتَابِي هَذَا وَ انْطَلِقُوا إِلَى عَبَدَةِ الْأَصْنَامِ وَ إِلَى مَنْ يَزْعُمُ أَنَ‏ مَعَ اللَّهِ إِلهاً آخَرَ لا إِلهَ إِلَّا هُوَ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَ إِلَيْهِ تُرْجَعُونَ‏

Leave (alone) the bearer of this letter of mine^-asws and go to the idol worshippers and to the one who claims that And do not supplicate to another god along with Allah. There is no god except Him. All things will perish except for His Face. For Him is the Decision and to Him you will be Returning [28:88].

حم‏ لَا يُبْصِرُونَ‏ حم عسق‏ تَفَرَّقَ أَعْدَاءُ اللَّهِ وَ بَلَغَتْ حُجَّةُ اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ‏ فَسَيَكْفِيكَهُمُ اللَّهُ وَ هُوَ السَّمِيعُ الْعَلِيمُ‏

Ha Meem [41:1], they will not be seeing. Ha Meem [42:1] Ayn Seen Qaf [42:2]. The enemies of Allah^-azwj dispersed and the Argument of Allah^-azwj was Delivered, and there is neither any might nor strength except Allah^-azwj the Exalted, the Magnificent. and Allah will Suffice you against them, and He is the Hearing, the Knowing [2:137]’’.

قَالَ أَبُو دُجَانَةَ فَأَخَذْتُ الْكِتَابَ وَ أَدْرَجْتُهُ وَ حَمَلْتُهُ إِلَى دَارِي وَ جَعَلْتُهُ تَحْتَ رَأْسِي فَبِتُّ لَيْلَتِي فَمَا انْتَبَهْتُ إِلَّا مِنْ صُرَاخِ صَارِخٍ يَقُولُ يَا أَبَا دُجَانَةَ أَحْرَقْتَنَا بِهَذِهِ الْكَلِمَاتِ فَبِحَقِّ صَاحِبِكَ إِلَّا مَا رَفَعْتَ عَنَّا هَذَا الْكِتَابَ فَلَا عَوْدَ لَنَا فِي دَارِكَ وَ لَا فِي جِوَارِكَ وَ لَا فِي مَوْضِعٍ يَكُونُ فِيهِ هَذَا الْكِتَابُ

Abu Dujanah said, ‘I took the letter and rolled it up, and carried it to my house and made it to be under my head. I spent my night. I did not take up except from a shouter shouting, ‘O Abu Dujanah! You have burnt us with these phrases. By the right of your companion^-saww, please raise this letter away from us, and there will be no return for us in your house, nor in your neighbourhood, nor in any place in which this letter happens to be’.

قَالَ أَبُو دُجَانَةَ لَا أَرْفَعُهُ حَتَّى أَسْتَأْذِنَ رَسُولَ اللَّهِ ص

Abu Dujanah said, ‘I will not raise it until I seek permission of Rasool-Allah^-saww’.

قَالَ أَبُو دُجَانَةَ وَ لَقَدْ طَالَتْ عَلَيَّ لَيْلَتِي مِمَّا سَمِعْتُ مِنْ أَنِينِ الْجِنِّ وَ صُرَاخِهِمْ وَ بُكَائِهِمْ حَتَّى أَصْبَحْتُ فَغَدَوْتُ فَصَلَّيْتُ الصُّبْحَ مَعَ رَسُولِ اللَّهِ وَ أَخْبَرْتُهُ بِمَا سَمِعْتُ مِنَ الْجِنِّ لَيْلَتِي وَ مَا قُلْتُ لَهُمْ

Abu Dujanah said, ‘And my night was prolonged upon me from what I had heard from whining of the Jinn and their shouting and their wailing, until it was morning. I went and prayed the morning Salat with Rasool-Allah^-saww and informed him^-as with what I had heard from the Jinn during my night and what I had said to them.

فَقَالَ يَا أَبَا دُجَانَةَ ارْفَعْ عَنِ الْقَوْمِ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً إِنَّهُمْ لَيَجِدُونَ أَلَمَ الْعَذَابِ إِلَى يَوْمِ الْقِيَامَةِ

He^-saww said: ‘O Abu Dujanah! Raise (the letter) from the group. By the One^-azwj Who Sent me^-saww with the truth as a Prophet^-saww! They will be finding the pain of the torment up to the Day of Qiyamah!’

وَ رَوَاهُ الْوَابِلِيُّ الْحَافِظُ فِي كِتَابِ الْإِبَانَةِ وَ الْقُرْطُبِيُّ فِي كِتَابِ التَّذْكِرَةِ.

And it is reported by Al Waili the memoriser in the book ‘Al Ibanah’, and Al Qurtubi in the book ‘Al-Tazkira’’.[154] (non-Shia source)

116 الْفِرْدَوْسُ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا رَأَيْتَ حَيَّةً فِي الطَّرِيقِ فَاقْتُلْهَا فَإِنِّي قَدْ شَرَطْتُ عَلَى الْجِنِّ أَنْ لَا يَظْهَرُوا فِي صُورَةِ الْحَيَّاتِ فَمَنْ ظَهَرَ فَقَدْ أَحَلَّ بِنَفْسِهِ‏.

(The book) ‘Al-Firdows’ –

‘From Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww said; ‘Whenever you see a snake in the road, so kill it, for I^-saww have stipulated upon the Jinn that they will not appear in the image of the snake. The one (from the Jinn) who appears (as such), he has exposed himself’’.[155] (non-Shia source)

117 وَ أَقُولُ‏ مِمَّا يُنَاسِبُ ذَلِكَ وَ يُؤَيِّدُهُ مَا ذَكَرُهُ شَارِحُ دِيوَانِ أَمِيرِ الْمُؤْمِنِينَ فِي فَوَاتِحِهِ حَيْثُ قَالَ نَقَلَ أُسْتَادُنَا الْعَلَّامَةُ مَوْلَانَا جَلَالُ الدِّينِ مُحَمَّدٌ الدَّوَانِيُّ عَنِ الشَّيْخِ الْعَالِمِ الْعَامِلِ النَّقِيِّ الْكَامِلِ السَّيِّدِ صَفِيِّ الدِّينِ عَبْدِ الرَّحْمَنِ الْإِيجِيِّ أَنَّهُ قَالَ ذَكَرَ لِيَ الْفَاضِلُ الْعَالِمُ الْمُتَّقِي شَيْخُ أَبُو بَكْرٍ عَنِ الشَّيْخِ بُرْهَانِ الدِّينِ الْمَوْصِلِيِّ وَ هُوَ رَجُلٌ‏ عَالِمٌ فَاضِلٌ صَالِحٌ وَرِعٌ

And I (Majlisi) am saying,

‘From what is appropriate to that and supports it, is mentioned by the commentator of ‘Diwan of Amir Al-Momineen^-asws’ in its beginning whereby he said, ‘Our teacher the Alama, Mowlana Jalal Al-Deen Muhammad Al-Dawwany has transmitted from the sheikh, the scholar, the workers, the pure, the perfect, the Seyyid Say Al-Deen Abdul Rahman Al-Eyji. He said, ‘It was mentioned to me by the meritorious scholar, the pious sheikh Abu Bakr, from the sheikh Burhan Al-Deen Al-Mowsily, and he is a scholarly man, meritorious, righteous, devout –

إِنَّا تَوَجَّهْنَا مِنْ مِصْرَ إِلَى مَكَّةَ نُرِيدُ الْحَجَّ فَنَزَلْنَا مَنْزِلًا وَ خَرَجَ عَلَيْنَا ثُعْبَانٌ فَثَارَ النَّاسُ إِلَى قَتْلِهِ فَقَتَلَهُ ابْنُ عَمِّي فَاخْتُطِفَ وَ نَحْنُ نَرَى سَعْيَهُ وَ تَبَادُرَ النَّاسِ عَلَى الْخَيْلِ وَ الرِّكَابِ يُرِيدُونَ رَدَّهُ فَلَمْ يَقْدِرُوا عَلَى ذَلِكَ فَحَصَلَ لَنَا مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ

‘We were heading from Egypt to Makkah intending the Hajj. We descended at a stop, and a serpent came out to us. The people went to kill it. A son of my uncle killed it. He was kidnapped and we were seeing his striving, and the people rushed upon the horses and the riding animals to return him, but they were not able upon that. A grievous matter resulted for us from that.

فَلَمَّا كَانَ آخِرُ النَّهَارِ جَاءَ وَ عَلَيْهِ السَّكِينَةُ وَ الْوَقَارُ فَسَأَلْنَاهُ مَا شَأْنُكَ فَقَالَ مَا هُوَ إِلَّا أَنْ قَتَلْتُ هَذَا الثُّعْبَانَ الَّذِي رَأَيْتُمُوهُ فَصَنَعَ بِي مَا رَأَيْتُمْ وَ إِذَا أَنَا بَيْنَ قَوْمٍ مِنَ الْجِنِّ يَقُولُ بَعْضُهُمْ قَتَلْتَ أَبِي وَ بَعْضُهُمْ قَتَلْتَ أَخِي وَ بَعْضُهُمْ قَتَلْتَ ابْنَ عَمِّي

When it was end of the day, he came and upon him was tranquillity and dignity. We asked him about his affair. He said, ‘It is not except that I had kill this snake which you had seen, so it was done with me what you saw, and there I was between a group of Jinn. One of them said, ‘You killed my father!’ And one of them said, ‘You killed my brother!’ And one of them said, ‘You kill my uncle!’

فَتَكَاثَرُوا عَلَيَّ وَ إِذَا رَجُلٌ لَصِقَ بِي وَ قَالَ لِي قُلْ أَنَا أَرْضَى بِاللَّهِ وَ بِالشَّرِيعَةِ الْمُحَمَّدِيَّةِ فَقُلْتُ ذَلِكَ فَأَشَارَ إِلَيْهِمْ أَنْ سِيرُوا إِلَى الشَّرْعِ فَسِرْنَا حَتَّى وَصَلْنَا إِلَى شَيْخٍ كَبِيرٍ عَلَى مَصْطَبَّةٍ فَلَمَّا صِرْنَا بَيْنَ يَدَيْهِ قَالَ خَلُّوا سَبِيلَهُ وَ ادَّعُوا عَلَيْهِ فَقَالَ الْأَوْلَادُ نَدَّعِي عَلَيْهِ أَنَّهُ قَتَلَ أَبَانَا

They crowded upon me, and there was a man who clung to me and said to me, ‘Say, ‘I am pleased with Allah^-azwj and with the Law of Muhammad^-saww!’’ I said that. He indicated to them that they should travel to the street. We travelled until we arrived to an aged old man upon a terrace. When we came to be in front of him, he said, ‘Free his way, and supplicate against him! He has killed our father’.

فَقُلْتُ حَاشَ لِلَّهِ إِنَّا نَحْنُ وَفْدُ بَيْتِ اللَّهِ الْحَرَامِ نَزَلْنَا هَذَا الْمَنْزِلَ فَخَرَجَ عَلَيْنَا ثُعْبَانٌ فَتَبَادَرَ النَّاسُ إِلَى قَتْلِهِ فَضَرَبْتُهُ فَقَتَلْتُهُ

I said, ‘Don’t, for the Sake of Allah^-azwj! Surely were delegates to the Sacred House of Allah^‑azwj. We had descended at this stop, and a snake emerged to us, so the people rushed to kill it. I struck it and killed it’.

فَلَمَّا سَمِعَ الشَّيْخُ مَقَالَتِي قَالَ خَلُّوا سَبِيلَهُ سَمِعْتُ بِبَطْنِ نَخْلَةَ عَنِ النَّبِيِّ ص مَنْ تَزَيَّا بِغَيْرِ زِيِّهِ فَقُتِلَ فَلَا دِيَةَ وَ لَا قَوَدَ انْتَهَى

When the old man heard my words, he said, ‘Free his way! I have heard in the interior of the date plantation from the Prophet^-saww: ‘One who adorns (appears) in other than his adornment (appearance) and is killed, so there is neither any wergild nor any sitting (in judgment)’’ – end.

وَ أَقُولُ أَخْبَرَنِي وَالِدِي قُدِّسَ سِرُّهُ عَنِ الشَّيْخِ الْأَجَلِّ الْبَهِيِّ الشَّيْخِ بَهَاءِ الدِّينِ مُحَمَّدٍ الْعَامِلِيِّ رَوَّحَ اللَّهُ رُوحَهُ عَنِ الْمَوْلَى الْفَاضِلِ جَمَالِ الدِّينِ مَحْمُودٍ رَحِمَهُ اللَّهُ- عَنْ أُسْتَاذِهِ الْعَلَّامَةِ الدَّوَانِيِّ- عَنْ بَعْضِ أَصْحَابِهِ أَنَّهُ جَرَى عَلَيْهِ تِلْكَ الْوَاقِعَةُ إِلَّا أَنَّهُ قَالَ ذَهَبْتُ إِلَى الْخَلَاءِ فَظَهَرَتْ لِي حَيَّةٌ فَقَتَلْتُهَا

And I (Majlisi) am saying, ‘My father, holy be his soul, informed me from the sheykh, the most majestic, the glorious, the sheykh Baha Al Deen Muhammad Al Aamily, may Allah^-azwj Rest his soul, from the master, the meritorious, Jamal Al Deen Mahmoud, may Allah^-azwj have mercy on him, from his teacher the Allamah Al Dawany, from one of his companions that, that very event had flowed upon him except that he said, ‘I went to the toilet, and a snake appeared to me, so I killed it.

فَاجْتَمَعَ عَلَيَّ جَمٌّ غَفِيرٌ وَ أَخَذُونِي وَ ذَهَبُوا إِلَى مَلِكِهِمْ وَ هُوَ جَالِسٌ عَلَى كُرْسِيٍّ وَ ادَّعَوْا عَلَيَّ قَتْلَ وَالِدِهِمْ وَ وَلَدِهِمْ وَ قَرِيبِهِمْ كَمَا مَرَّ

And immense crowd (of Jinn) gathered against me and seized me, and they went (with me) to their king, and he was seated upon a chair, and they claimed against me the killing of their father, and their child, and their next of kin’ – like what has passed.

فَسَأَلَنِي عَنْ دِينِي فَقُلْتُ أَنَا مِنْ أَهْلِ الْإِسْلَامِ فَقَالَ اذْهَبُوا بِهِ إِلَى مَلِكِ الْمُسْلِمِينَ فَلَيْسَ لِي أَنْ أَقْضِيَ عَلَيْهِمْ بِعَهْدٍ مِنْ رَسُولِ اللَّهِ

He asked me about my religion. I said, ‘I am from the people of Al Islam’. He said, ‘Go with him to a king of the Muslims, for it isn’t for me that I should be judging upon them due to a pact from Rasool-Allah^-saww!’

فَذَهَبُوا بِي إِلَى شَيْخٍ أَبْيَضِ الرَّأْسِ وَ اللِّحْيَةِ جَالِسٍ عَلَى سَرِيرٍ وَقَعَتْ حَاجِبَاهُ عَلَى عَيْنَيْهِ فَرَفَعَهُمَا وَ لَمَّا قَصَصْنَا عَلَيْهِ الْقِصَّةَ قَالَ اذْهَبُوا بِهِ إِلَى الْمَكَانِ الَّذِي أَخَذْتُمُوهُ مِنْهُ‏ وَ خَلُّوا سَبِيلَهُ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ قَالَ مَنْ تَزَيَّا بِغَيْرِ زِيِّهِ فَدَمُهُ هَدَرٌ فَجَاءُوا بِي إِلَى هَذَا الْمَكَانِ وَ خَلَّوْا سَبِيلِي‏.

They went with me to an old man of white head and beard seated upon a bed. His eyebrows had fallen upon his eyes (out of old age). He raised them, and when we narrated the story to him, he said, ‘Go with him to the very place which you had seized him from, and free his way, for I heard Rasool-Allah^-saww say: ‘One who appears in other than his appearance, his blood is wasted’. They came with me to this place and freed my way’’.[156]

118 وَ أَقُولُ وَجَدْتُ فِي كِتَابِ أَخْبَارِ الْجِنِّ لِلشَّيْخِ مُسْلِمِ بْنِ مَحْمُودٍ مِنْ قُدَمَاءِ الْمُخَالِفِينَ رَوَى بِإِسْنَادِهِ عَنْ دِعْبِلِ بْنِ عَلِيٍّ الْخُزَاعِيِّ قَالَ: هَرَبْتُ مِنَ الْخَلِيفَةِ الْمُعْتَصِمِ فَبِتُّ لَيْلَةً بِنَيْسَابُورَ وَحْدِي وَ عَزَمْتُ عَلَى أَنْ أَعْمَلَ قَصِيدَةً فِي عَبْدِ اللَّهِ بْنِ طَاهِرٍ فِي تِلْكَ اللَّيْلَةِ وَ إِنِّي لَفِي ذَلِكَ إِذْ سَمِعْتُ وَ الْبَابَ مَرْدُودٌ عَلَيَّ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَلِجُ يَرْحَمُكَ اللَّهُ

And I (Majlisi) am saying, ‘I found in the book ‘Akhbar Al Jinn’ of the sheykh Muslim Bin Mahmoud, from the ancient ones of the adversaries (non-Shias), reporting by his chain from Deobel Bin Ali Al Khuzaie who said,

‘I fled from the caliph Al-Mu’tasim. I spent the night alone at Neshapur and determined upon that I shall work on a poem regarding Abdullah Bin Tahir, during that night, and I was in that when I heard, and the door opened upon me, ‘The greetings be to you, and Mercy of Allah^-azwj and His^-azwj Blessings’, etc. May Allah^-azwj have Mercy on you!’

فَاقْشَعَرَّ بَدَنِي مِنْ ذَلِكَ وَ نَالَنِي أَمْرٌ عَظِيمٌ فَقَالَ لَا تَرُعْ عَافَاكَ اللَّهُ فَإِنِّي رَجُلٌ مِنَ الْجِنِّ إِخْوَانِكَ ثُمَّ مِنْ سَاكِنِي الْيَمَنِ طَرَأَ إِلَيْنَا طَارٍ مِنْ أَهْلِ الْعِرَاقِ وَ أَنْشَدَنَا قَصِيدَتَكَ وَ أَحْبَبْتُ أَنْ أَسْمَعَهَا مِنْكَ

My body hair stood upon from that and a grievous matter seized me. He said, ‘Do not panic, may Allah^-azwj Grant you wellbeing. I am a man from the Jinn, your brother, then from the dwellers of Al Yemen. A flier flew to us from the people of Al-Iraq, and adjured us of your poem, and I loved to hear it from you!’

فَأَنْشَدْتُهُ‏

مَدَارِسُ آيَاتٍ خَلَتْ مِنْ تِلَاوَةٍ		وَ مَنْزِلُ وَحْيٍ مُقْفِرُ الْعَرَصَاتِ‏
أُنَاسٌ عَلَى الْخَيْرِ مِنْهُمْ وَ جَعْفَرٌ		وَ حَمْزَةُ وَ السَّجَّادُ ذُو الثَّفِنَاتِ‏
إِذَا فَخَرُوا يَوْماً أَتَوْا بِمُحَمَّدٍ		وَ جِبْرِيلَ وَ الْفُرْقَانِ وَ السُّوَرَاتِ‏

I prosed, ‘The schools of Verses are empty from recitations, and the house of the Revelation is a desolate plain. Some people from them are upon the good, and Ja’far^-as, and Hamza^-as, and Al-Sajjad^-asws with the callouses. When they pride one day, they would come with Muhammad^-asws, and Jibraeel^-as, and the Furqan and the Chapters’.

فَأَنْشَدْتُهُ إِلَى آخِرِهَا فَبَكَى حَتَّى خَرَّ مَغْشِيّاً عَلَيْهِ ثُمَّ قَالَ رَحِمَكَ اللَّهُ أَ لَا أُحَدِّثُكَ حَدِيثاً يَزِيدُ فِي نِيَّتِكَ وَ يُعِينُكَ عَلَى التَّمَسُّكِ بِمَذْهَبِكَ قُلْتُ بَلَى

I prosed it up to its end. He cried until he fell down with unconsciousness upon him, then said, ‘May Allah^-azwj have Mercy on you! Shall I narrate to you a Hadeeth increasing in your intention and assisting you upon the attachment with your doctrine?’ I said, ‘Yes’.

قَالَ مَكَثْتُ حِيناً أَسْمَعُ بِذِكْرِ جَعْفَرِ بْنِ مُحَمَّدٍ ص فَصِرْتُ إِلَى الْمَدِينَةِ فَسَمِعْتُهُ يَقُولُ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ عَلِيٌّ وَ أَهْلُ بَيْتِهِ الْفَائِزُونَ ثُمَّ وَدَّعَنِي لِيَنْصَرِفَ فَقُلْتُ رَحِمَكَ اللَّهُ إِنْ رَأَيْتَ أَنْ تُخْبِرَنِي بِاسْمِكَ قَالَ أَنَا ظَبْيَانُ بْنُ عَامِرٍ.

He said, ‘I remained for a time listening to the mention of Ja’far Bin Muhammad^-asws, so I came to Al Medina and listened to him^-asws saying: ‘It is narrated to me^-asws by my^-asws father^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that Rasool-Allah^-saww said: ‘Ali^-asws and his^-asws family members are the successful ones!’ Then he^-asws bade me farewell to leave. I said, ‘May Allah^-azwj have Mercy on you^-asws! If you^-asws could see fit to inform me of your^-asws name’. He said, ‘I am Zabyan Bin Aamir’’.[157] (Not a Hadeeth)

119 وَ مِنْهُ، عَنِ الْمُفَضَّلِ قَالَ: رَكِبْنَا فِي بَحْرِ الْخَزَرِ حَتَّى إِذَا كُنَّا غَيْرَ بَعِيدٍ لَجَّجَ مَرْكَبُنَا وَ سَاقَتْهُ الشِّمَالُ شَهْراً فِي اللُّجَّةِ ثُمَّ انْكَسَرَ بِنَا فَوَقَعْتُ أَنَا وَ رَجُلٌ مِنْ قُرَيْشٍ إِلَى جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ لَيْسَ بِهَا أَنِيسٌ فَجَعَلْنَا نَطْمَعُ فِي الْحَيَاةِ وَ أَشْرَفْنَا عَلَى هُوَّةٍ فَإِذَا بِشَيْخٍ مُسْتَنِدٍ إِلَى شَجَرَةٍ عَظِيمَةٍ

And from him, from Al Mufazzal who said,

‘We sailed in the green sea until when we were not face, our ship swayed and it’s aft fell into the abyss, then it broke with us. I and a man from Quraish fell to an island from the islands of the sea. There were not people in it. We coveted the life, and we were overlooking upon a chasm, and there was an old man leaning to a large tree.

فَلَمَّا رَآنَا تَحَسْحَسَ وَ أَنَافَ إِلَيْنَا فَفَزِعْنَا مِنْهُ فَدَنَوْنَا فَقُلْنَا السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَأَنِسْنَا بِهِ وَ جَلَسْنَا إِلَيْهِ فَقَالَ مَا خَطْبُكُمَا فَأَخْبَرْنَاهُ فَضَحِكَ وَ قَالَ مَا وَطِئَ هَذِهِ الْأَرْضَ مِنْ وُلْدِ آدَمَ قَطُّ أَحَدٌ إِلَّا أَنْتُمَا فَمَنْ أَنْتُمَا قُلْنَا مِنَ الْعَرَبِ

When he saw us, he hissed and came towards us. We were alarmed from him. He came near us. We said, ‘The greetings be upon you, and Mercy of Allah^-azwj and His^-azwj Blessings!’ We were comforted with him and sat to him. He said, ‘What is your talk (story)?’ We informed him. He laughed and said, ‘No one from the children of Adam^-as has trodden this land at all, except you two. So who are you both?’ We said, ‘From the Arabs’.

فَقَالَ بِأَبِي وَ أُمِّيَ الْعَرَبَ فَمِنْ أَيِّهَا أَنْتُمَا فَقُلْتُ أَمَّا أَنَا فَرَجُلٌ مِنْ خُزَاعَةَ وَ أَمَّا صَاحِبِي فَمِنْ قُرَيْشٍ

He said, ‘By my father and my mother! The Arabs, so from which of it are you two?’ I said, ‘As for me, I am a man from Khuza’a, and as for my companion, he is from Qureysh’.

قَالَ بِأَبِي وَ أُمِّي قُرَيْشاً وَ أَحْمَدَهَا يَا أَخَا خُزَاعَةَ مَنِ الْقَائِلُ‏

كَأَنْ لَمْ يَكُنْ بَيْنَ الْحَجُونِ إِلَى الصَّفَا

أَنِيسٌ وَ لَمْ يَسْمُرْ بِمَكَّةَ سَامِرٌ

He said, ‘By my father and my mother! A Qureysh and I praise them, O brother of Khuza’a, of the speaker (for a couplet), ‘As if there are no people between Al Hajoun and Al Safa, and no passer-by passed by at Makkah’.

قُلْتُ نَعَمْ ذَلِكَ الْحَارِثُ بْنُ مُصَاصٍ الْجُرْهُمِيُّ قَالَ هُوَ ذَلِكَ يَا أَخَا قُرَيْشٍ أَ وُلِدَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ

I said, ‘Yes. That is Al-Haris Bin Musas Al-Jurhumy (one who prosed that)’. He said, ‘He is that O brother Quraish! Has Abdul Muttalib Bin Hashim^-as been born?’

قَالَ قُلْتُ أَيْنَ يَذْهَبُ بِكَ يَرْحَمُكَ اللَّهُ فَقَالَ أَرَى زَمَاناً قَدْ تَقَارَبَتْ أَيَّامُهُ أَ فَوُلِدَ ابْنُهُ عَبْدُ اللَّهِ قُلْتُ إِنَّكَ تَسْأَلُ مَسْأَلَةَ مَنْ كَانَ مِنَ الْمَوْتَى‏

He (the narrator) said, ‘I said, ‘Where are you going with it? May Allah^-azwj have Mercy on you!’ He said, ‘I have seen for a long time, his^-as days have drawn near’. I said, ‘You are asking a question about the one who was from the deceased’.

قَالَ فَتَزَايَدَ ثُمَّ قَالَ فَابْنُهُ مُحَمَّدٌ الْهَادِي ع

He said, ‘It has increased’. Then he said, ‘So (what about) his^-as son^-as Muhammad^-saww, the guide?’

قَالَ قُلْتُ مَاتَ رَسُولُ اللَّهِ ص مُنْذُ أَرْبَعِينَ سَنَةً فَشَهَقَ شَهْقَةً حَتَّى ظَنَنَّا أَنَّ نَفْسَهُ خَرَجَتْ وَ انْخَفَضَ حَتَّى صَارَ كَالْفَرْخِ فَأَنْشَأَ يَقُولُ‏

وَ لَرُبَّ رَاجٍ حِيلَ دُونَ رَجَائِهِ‏

وَ مُؤَمِّلٍ ذَهَبَتْ بِهِ الْآمَالُ‏

He (the narrator) said, ‘I said, ‘Rasool-Allah^-saww has been dead since forty years. He gasped such a gasp, we thought his soul had come out and he fell down until he became like the chick. He prosed (a couplet) saying, ‘And perhaps a hope is a barrier besides his hope, and the one with hope has gone away with the hopes’.

ثُمَّ جَعَلَ يَنُوحُ وَ يَبْكِي حَتَّى بَلَّ دَمْعُهُ لِحْيَتَهُ فَبَكَيْنَا لِبُكَائِهِ ثُمَّ قُلْنَا أَيُّهَا الشَّيْخُ قَدْ سَأَلْتَنَا فَأَخْبَرْنَاكَ فَسَأَلْنَاكَ بِاللَّهِ إِلَّا أَخْبَرْتَنَا مَنْ أَنْتَ

Then he went on to lament and cry until his tears dampened his beard, so we cried to his crying. Then we said, ‘O you sheikh! You have asked us, and we informed you, so we are asking you, by Allah^-azwj, inform us who you are!’

قَالَ أَنَا السَّفَّاحُ بْنُ زَفَرَاتِ الْجِنِّيُّ لَمْ أَزَلْ مُؤْمِناً بِاللَّهِ وَ بِرَسُولِهِ وَ مُصَدِّقاً وَ كُنْتُ أَعْرِفُ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ كُنْتُ أَرْجُو أَنِّي أَرَى مُحَمَّداً وَ أَنِّي لَمَّا تَعَفْرَتَتِ‏ الْجِنُّ وَ تَطَلَّقَتِ الطَّوَالِقُ مِنْهَا خَبَأْتُ نَفْسِي فِي هَذِهِ الْجَزِيرَةِ لِعِبَادَةِ اللَّهِ وَ تَوْحِيدِهِ وَ انْتِصَارِ نَبِيِّهِ مُحَمَّدٍ ص

He said, ‘I am Al-Saffah Bin Zafarit, the Jinn. I have not ceased to be a believer in Allah^-azwj and His^-azwj Rasool^-saww, and a ratifier, and I know the Torah and the Evangel, and I used to hope to see Muhammad^-saww, and when I was a wicked one of the Jinn, and I freed myself from them, I hid myself in this island to worship Allah^-azwj and His^-azwj Oneness, and to help His^-azwj Prophet^-saww, Muhammad^-saww.

وَ آلَيْتُ عَلَى نَفْسِي أَنْ لَا أَبْرَحَ هَاهُنَا حَتَّى أَسْمَعَ بِخُرُوجِهِ وَ لَقَدْ تَقَاصَرَتْ أَعْمَارُ الْآدَمِيِّينَ بَعْدِي لَمَّا صِرْتُ فِي هَذِهِ الْجَزِيرَةِ مُنْذُ أَرْبَعِمِائَةِ سَنَةٍ وَ عَبْدُ مَنَافٍ إِذْ ذَاكَ غُلَامٌ يَفَعٌ مَا ظَنَنْتُ أَنَّهُ وُلِدَ لَهُ وَ ذَلِكَ أَنَّا نَجِدُ عِلْمَ الْأَحَادِيثِ وَ لَا يَعْلَمُ الْآجَالَ إِلَّا اللَّهُ

And I have sworn upon myself that I will not depart from over here until I hear of his^-saww emergence; and the ages of the human beings have fallen short after me. When I came to be in this island, since four hundred years ago, and Abd Manaf^-as was a boy when it was that, a child. I did not thing that a child had been born for him^-as, and that is because we do find the knowledge of the Ahadeeth, and no one knows the terms (lifespans) except Allah^-azwj.

وَ أَمَّا أَنْتُمَا أَيُّهَا الرَّجُلَانِ فَبَيْنَكُمَا وَ بَيْنَ الْآدَمِيِّينَ مَسِيرَةُ أَكْثَرِ مِنْ سَنَةٍ وَ لَكِنْ‏ خُذْ هَذَا الْعُودَ وَ أَخْرِجْ مِنْ تَحْتِ رِجْلِهِ عُوداً فَاكْتَفِلَاهُ كَالدَّابَّةِ فَإِنَّهُ يُؤَدِّيكُمَا إِلَى بِلَادِكُمَا فَاقْرَءَا عَلَى رَسُولِ اللَّهِ ص مِنِّي السَّلَامَ فَإِنِّي طَامِعٌ بِجِوَارِ قَبْرِهِ

And as for you both, O you two men, so between you both and the (other) human beings, there is a travel distance of more than a year but take this plank’ – and he brought out a plank from beneath his legs – ‘and ride it like the animal, for it would deliver you to your city. Convey to Rasool-Allah^-saww, the greetings from me, for I covet to be in the vicinity of his^-saww grave’.

قَالَ فَفَعَلْنَا مَا أُمِرْنَاهُ بِهِ فَأَصْبَحْنَا فِي آمُدَ.

He (the narrator) said, ‘We did what he had instructed us, and in the morning, we were at Amud (a border town)’’.[158] (Not a Hadeeth)

[1] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 1

[2] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 2

[3] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 3 a

[4] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 3 b

[5] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 3 c

[6] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 3 d

[7] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 4

[8] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 5

[9] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 6

[10] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 7

[11] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 8

[12] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 9

[13] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 10

[14] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 11

[15] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 12 a

[16] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 12 b

[17] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 12 c

[18] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 13

[19] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 14

[20] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 15 a

[21] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 15 b

[22] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 16

[23] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 17

[24] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 18

[25] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 19

[26] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 20

[27] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 21

[28] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 22

[29] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 23

[30] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 24

[31] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 25

[32] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 26

[33] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 27

[34] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 28

[35] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 29

[36] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 30

[37] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 31

[38] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 1 H 32

[39] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 1

[40] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 2

[41] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 3

[42] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 4

[43] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 5

[44] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 6

[45] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 7

[46] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 8

[47] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 9

[48] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 10

[49] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 11

[50] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 12

[51] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 13

[52] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 14

[53] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 15

[54] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 16

[55] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 17

[56] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 18

[57] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 19

[58] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 20

[59] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 21

[60] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 22

[61] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 23

[62] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 24

[63] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 25

[64] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 26

[65] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 27

[66] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 28

[67] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 29

[68] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 30

[69] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 31

[70] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 32

[71] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 33

[72] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 34

[73] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 35

[74] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 36

[75] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 37

[76] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 38

[77] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 39

[78] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 40

[79] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 41

[80] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 42

[81] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 43

[82] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 44

[83] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 45

[84] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 46

[85] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 47

[86] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 48

[87] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 49

[88] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 50

[89] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 51

[90] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 52

[91] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 53

[92] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 54

[93] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 55

[94] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 56

[95] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 57

[96] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 58

[97] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 59

[98] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 60

[99] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 61

[100] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 62 a

[101] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 62 b

[102] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 63

[103] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 64

[104] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 65

[105] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 66

[106] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 67

[107] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 68

[108] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 69

[109] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 70

[110] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 71

[111] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 72

[112] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 73

[113] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 74

[114] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 75

[115] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 76

[116] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 77

[117] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 78

[118] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 79

[119] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 80

[120] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 81

[121] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 82

[122] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 83

[123] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 84

[124] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 85

[125] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 86

[126] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 87

[127] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 88

[128] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 89

[129] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 90

[130] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 91

[131] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 92

[132] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 93

[133] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 94

[134] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 95

[135] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 96

[136] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 97

[137] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 98

[138] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 99

[139] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 100

[140] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 101

[141] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 102

[142] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 103

[143] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 104

[144] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 105

[145] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 106

[146] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 107

[147] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 108

[148] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 109

[149] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 110

[150] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 111

[151] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 112

[152] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 113

[153] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 114

[154] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 115

[155] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 116

[156] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 117

[157] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 118

[158] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 119