بحار الأنوار

BIHAR AL-ANWAAR

الجزء التاسع‏

Volume 9

Part 3 out of 3

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al-Majlisi

أبواب احتجاجات الرسول ص‏

CHAPTERS ON THE ARGUMENTATION OF THE RASOOL^-saww

باب 1 ما احتج صلى الله عليه و آله به على المشركين و الزنادقة و سائر أهل الملل الباطلة

CHAPTER 1 – WHAT HE^-saww ARGUED WITH AGAINST THE POLYTHEISTS AND THE ATHEISTS AND THE REST OF THE PEOPLE OF THE FALSE RELIGIONS

1- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى‏ تِلْكَ أَمانِيُّهُمْ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ بَلى‏ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَ هُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ‏

The Words of the Mighty and Majestic: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111] Yes! The one who submits his face to Allah and he is a good doer, so for him would be his Recompense in the Presence of his Lord. There will neither be fear upon them nor will they be grieving [2:112].

قَالَ الْإِمَامُ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ قالُوا يَعْنِي الْيَهُودَ وَ النَّصَارَى قَالَتِ الْيَهُودُ لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَيْ يَهُودِيّاً

The Imam (Hassan Al-Askari^-asws) said: ‘Amir Al-Momineen^-asws said: ‘And they are saying – meaning the Jews and the Christians. The Jews said: ‘He will never enter Paradise except the one who would be a Jew – i.e., Jewish.

وَ قَوْلُهُ‏ أَوْ نَصارى‏ يَعْنِي وَ قَالَتِ النَّصَارَى لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ نَصْرَانِيّاً

And His^-azwj Words or a Christian – meaning, ‘And the Christians said, ‘He will never enter the Paradise except the one who would be a Christian’’.

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ قَدْ قَالَ غَيْرُهُمْ قَالَتِ الدَّهْرِيَّةُ الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ مَنْ خَالَفَنَا ضَالٌّ مُخْطِئٌ مُضِلٌّ

Amir Al-Momineen^-asws said: ‘And others had (also) said (similarly) – the eternalists said, ‘The things, there is no beginning for these, and these are perpetual, and the one who opposes us in this, strays and errs in detail’.

وَ قَالَتِ الثَّنَوِيَّةُ النُّورُ وَ الظُّلْمَةُ هُمَا الْمُدَبِّرَانِ مَنْ خَالَفَنَا فَقَدْ ضَلَّ

And the dualists said, ‘The light and the darkness, these are the two governing forces; and the one who opposes us in this, strays. And the Arab Polytheists said, ‘Our idols are gods. The one who opposes us in this, strays’.

وَ قَالَتْ مُشْرِكُو الْعَرَبِ إِنَّ أَوْثَانَنَا آلِهَةٌ مَنْ خَالَفَنَا فِي هَذَا ضَلَّ

And the Arab Polytheists said, ‘Our idols are gods. The one who opposes us in this, strays’.

فَقَالَ اللَّهُ تَعَالَى‏ تِلْكَ أَمانِيُّهُمْ‏ الَّتِي يَتَمَنَّوْنَهَا قُلْ‏ لَهُمْ‏ هاتُوا بُرْهانَكُمْ‏ عَلَى مَقَالَتِكُمْ‏ إِنْ كُنْتُمْ صادِقِينَ‏

Allah^-azwj the Exalted Said: These are their aspirations – which they are wishing it. Say, – to them – ‘Give your proof – upon what you are saying, if you are truthful’. [2:111]

وَ قَالَ الصَّادِقُ ع وَ قَدْ ذُكِرَ عِنْدَهُ الْجِدَالُ فِي الدِّينِ وَ أَنَّ رَسُولَ اللَّهِ ص وَ الْأَئِمَّةَ ع قَدْ نَهَوْا عَنْهُ فَقَالَ الصَّادِقُ ع لَمْ يَنْهَ عَنْهُ مُطْلَقاً وَ لَكِنَّهُ نَهَى عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ أَ مَا تَسْمَعُونَ اللَّهَ يَقُولُ‏ وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ‏ وَ قَوْلُهُ تَعَالَى‏ ادْعُ إِلى‏ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ‏

And Al-Sadiq^-asws said, and there had been mentioned in his^-asws presence, the debating in the Religion, and that Rasool-Allah^-saww and the Imams^-asws had forbidden from it. Al-Sadiq^-asws said: ‘It has not been forbidden from, absolutely. But, there is forbiddance from the debating with other than which is good. Are you not listening to Allah^-azwj Mighty and Majestic Saying: And do not dispute with the people of the Book except by what is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125].

فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ الْعُلَمَاءُ بِالدِّينِ وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ حَرَّمَهُ اللَّهُ عَلَى شِيعَتِنَا وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ‏ وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى‏

The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is good is prohibited. Allah^-azwj the Exalted Prohibited it upon our^-asws Shias. And how can Allah^-azwj Prohibit the debating as a whole, and He^-azwj is Saying: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].

قَالَ اللَّهُ تَعَالَى‏ تِلْكَ أَمانِيُّهُمْ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ‏ فَجَعَلَ عِلْمَ الصِّدْقِ الْإِتْيَانَ بِالْبُرْهَانِ وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ

And Allah^-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He^-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’

قِيلَ يَا ابْنَ رَسُولِ اللَّهِ فَمَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ وَ الَّتِي لَيْسَتْ بِأَحْسَنَ

It was said, ‘O son^-asws of Rasool-Allah^-saww! What is the debating by that which is best, and which isn’t good?’

قَالَ أَمَّا الْجِدَالُ الَّذِي بِغَيْرِ الَّتِي هِيَ أَحْسَنُ فَأَنْ تُجَادِلَ مُبْطِلًا فَيُورِدَ عَلَيْكَ بَاطِلًا فَلَا تَرُدَّهُ بِحُجَّةٍ قَدْ نَصَبَهَا اللَّهُ وَ لَكِنْ تَجْحَدُ قَوْلَهُ أَوْ تَجْحَدُ حَقّاً يُرِيدُ ذَلِكَ الْمُبْطِلُ أَنْ يُعِينَ بِهِ بَاطِلَهُ فَتَجْحَدُ ذَلِكَ الْحَقَّ مَخَافَةَ أَنْ يَكُونَ لَهُ عَلَيْكَ فِيهِ حُجَّةٌ لِأَنَّكَ لَا تَدْرِي كَيْفَ الْمَخْلَصُ مِنْهُ فَذَلِكَ حَرَامٌ عَلَى شِيعَتِنَا أَنْ يَصِيرُوا فِتْنَةً عَلَى ضُعَفَاءِ إِخْوَانِهِمْ وَ عَلَى الْمُبْطِلِينَ

He^-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah^-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it. That is Prohibited unto our^-asws Shias that they should become a strife upon the weak ones of their brethren and upon the falsifiers. 

أَمَّا الْمُبْطِلُونَ فَيَجْعَلُونَ ضَعْفَ الضَّعِيفِ مِنْكُمْ إِذَا تَعَاطَى مُجَادَلَتَهُ وَ ضَعْفَ مَا [مَنْ خ ل‏] فِي يَدِهِ حُجَّةً لَهُ عَلَى بَاطِلِهِ

And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in hands a proof for him against his falsehood.

وَ أَمَّا الضُّعَفَاءُ مِنْكُمْ فَتَعْمَى قُلُوبُهُمْ‏ لِمَا يَرَوْنَ مِنْ ضَعْفِ الْمُحِقِّ فِي يَدِ الْمُبْطِلِ

And as for the weak ones, so they hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.

وَ أَمَّا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ فَهُوَ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ نَبِيَّهُ أَنْ يُجَادِلَ بِهِ مَنْ جَحَدَ الْبَعْثَ بَعْدَ الْمَوْتِ وَ إِحْيَاءِهِ لَهُ فَقَالَ اللَّهُ تَعَالَى حَاكِياً عَنْهُ‏ وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ‏ فَقَالَ اللَّهُ تَعَالَى فِي الرَّدِّ عَلَيْهِ‏ قُلْ‏ يَا مُحَمَّدُ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ‏

And as for the debate by that which is best, so it is what Allah^-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His^-azwj Reviving him. Allah^-azwj the Exalted Said Relating about it: And he strikes out an example for Us and forgets his own creation says he: Who will Give life to the bones and they have rotted away? [36:78] Say: He Who Brought them into existence at first (place), will Give life to them and He is Aware of all creation [36:79] Who has made for you the fire from the green tree, so you are kindling from it [36:80].

فَأَرَادَ اللَّهُ مِنْ نَبِيِّهِ أَنْ يُجَادِلَ الْمُبْطِلَ الَّذِي قَالَ كَيْفَ يَجُوزُ أَنْ يَبْعَثَ هَذِهِ الْعِظَامَ وَ هِيَ رَمِيمٌ فَقَالَ اللَّهُ‏ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ أَ فَيَعْجِزُ مَنِ ابْتَدَأَ بِهِ لَا مِنْ شَيْ‏ءٍ أَنْ يُعِيدَهُ بَعْدَ أَنْ يَبْلَى بَلِ ابْتِدَاؤُهُ أَصْعَبُ عِنْدَكُمْ مِنْ إِعَادَتِهِ

Allah^-azwj Wanted from His^-azwj Prophet^-saww that he^-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah^-azwj the Exalted Said: Say: He Who Brought them into existence at first (place)[36:79]. Would He^-azwj be frustrated, the One^-azwj who Initiated with it? There is none of the things if He^-azwj Repeats it after it is worn out, but its Initiation is more difficult in your presence than its repeating.

ثُمَّ قَالَ‏ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أَيْ إِذَا كَانَ قَدْ كَمَّنَ النَّارَ الْحَارَّةَ فِي الشَّجَرِ الْأَخْضَرِ الرَّطْبِ ثُمَّ يَسْتَخْرِجُهَا فَعَرَّفَكُمْ أَنَّهُ عَلَى إِعَادَةِ مَنْ بَلِيَ أَقْدَرُ

Then He^-azwj Said: Who has made for you the fire from the green tree [36:80]. i.e., when it was that He^-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He^-azwj is Making you understand that He^-azwj is Able upon Repeating what is decayed.

ثُمَّ قَالَ‏ أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِقادِرٍ عَلى‏ أَنْ يَخْلُقَ مِثْلَهُمْ بَلى‏ وَ هُوَ الْخَلَّاقُ الْعَلِيمُ‏ أَيْ إِذَا كَانَ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ أَعْظَمَ وَ أَبْعَدَ فِي أَوْهَامِكُمْ‏ وَ قَدَرِكُمْ أَنْ يَقْدِرُوا عَلَيْهِ مِنْ إِعَادَةِ الْبَالِي فَكَيْفَ جَوَّزْتُمْ مِنَ اللَّهِ خَلْقَ الْأَعْجَبِ عِنْدَكُمْ وَ الْأَصْعَبِ لَدَيْكُمْ وَ لَمْ تُجَوِّزُوا مِنْهُ مَا هُوَ أَسْهَلُ عِنْدَكُمْ مِنْ إِعَادَةِ الْبَالِي

Then He^-azwj Said: Is not He Who Created the skies and the earth able to Create the like of them? Yes! And He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He^-azwj would be Able upon it from Returning the decayed. How are you accepting from Allah^-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’

قَالَ الصَّادِقُ ع فَهَذَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ لِأَنَّ فِيهَا قَطْعَ عُذْرِ الْكَافِرِينَ وَ إِزَالَةَ شُبَهِهِمْ

Al-Sadiq^-asws said: ‘This is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.

وَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ فَأَنْ تَجْحَدَ حَقّاً لَا يُمْكِنُكَ أَنْ تُفَرِّقَ بَيْنَهُ وَ بَيْنَ بَاطِلِ مَنْ تُجَادِلُهُ وَ إِنَّمَا تَدْفَعُهُ عَنْ بَاطِلِهِ بِأَنْ تَجْحَدَ الْحَقَّ فَهَذَا هُوَ الْمُحَرَّمُ لِأَنَّكَ مِثْلُهُ جَحَدَ هُوَ حَقّاً وَ جَحَدْتَ أَنْتَ حَقّاً آخَرَ

And as for the debating which is other than best – so (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. This is from the Prohibited, because you would be like him. Him fighting the truth, and you fighting against another truth’.

وَ قَالَ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ الْعَسْكَرِيُّ ع فَقَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَ فَجَادَلَ رَسُولُ اللَّهِ

Abu Muhammad Al-Hassan Al-Askari^-asws said: ‘A man stood up to him^-asws and said:’ O son^-asws of Rasool-Allah^-saww! Did Rasool-Allah^-saww (ever) debate?’

فَقَالَ الصَّادِقُ ع مَهْمَا ظَنَنْتَ بِرَسُولِ اللَّهِ ص مِنْ شَيْ‏ءٍ فَلَا تَظُنَّنَّ بِهِ مُخَالَفَةَ اللَّهِ أَ لَيْسَ اللَّهُ قَدْ قَالَ‏ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ‏ وَ قَالَ‏ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ لِمَنْ ضَرَبَ لِلَّهِ مَثَلًا أَ فَتَظُنُّ أَنَّ رَسُولَ اللَّهِ ص خَالَفَ مَا أَمَرَهُ اللَّهُ بِهِ فَلَمْ يُجَادِلْ مَا أَمَرَ اللَّهُ بِهِ وَ لَمْ يُخْبِرْ عَنِ اللَّهِ بِمَا أَمَرَهُ أَنْ يُخْبِرَ بِهِ

Al-Sadiq^-asws said: ‘Shh! Whatever you think of Rasool-Allah^-saww from anything, do not think with him^-saww being in opposition to Allah^-azwj. And hasn’t Allah^-azwj Said: and have disputations with them by that which is best [16:125]? And He^-azwj Said: Who has made for you the fire from the green tree [36:80], for the one from whom Allah^-azwj Struck an example. Do you think that Rasool-Allah^-saww would oppose whatever Allah^-azwj Commands him^-saww, and he^-saww did not debate with what Allah^-azwj had Commanded him^-saww with, and did not inform on behalf of Allah^-azwj with what He^-azwj had been Commanded to inform with?

وَ لَقَدْ حَدَّثَنِي أَبِي الْبَاقِرُ عَنْ جَدِّي عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ عَنْ أَبِيهِ الْحُسَيْنِ سَيِّدِ الشُّهَدَاءِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ‏ أَنَّهُ اجْتَمَعَ يَوْماً عِنْدَ رَسُولِ اللَّهِ ص أَهْلُ خَمْسَةِ أَدْيَانٍ الْيَهُودُ وَ النَّصَارَى وَ الدَّهْرِيَّةُ وَ الثَّنَوِيَّةُ وَ مُشْرِكُو الْعَرَبِ

And my^-asws father^-asws has narrated to me^-asws, from my^-asws grandfather^-asws Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws, from his^-asws father^-asws Al-Husayn^-asws Bin Ali^-asws, chief of the martyrs, from Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, may the Salawat of Allah^-azwj be upon them^-asws altogether, that one day there had gathered in the presence of Rasool-Allah^-saww, people of give religions – the Jews, and the Christians, and the Eternalists, and the Dualists, and the Arab polytheists.

فَقَالَتِ الْيَهُودُ نَحْنُ نَقُولُ عُزَيْرٌ ابْنُ اللَّهِ وَ قَدْ جِئْنَاكَ يَا مُحَمَّدُ لِنَنْظُرَ مَا تَقُولُ فَإِنِ اتَّبَعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ

The Jews said, ‘We are saying, ‘Uzair^-as is the son of Allah^-azwj, and we have come to you^-saww, O Muhammad^-saww to consider what you^-saww are saying. If you follow us, then we are foremost to the correctness than you^-saww are and superior, but if you^-saww oppose us, we will debate you^-saww’.

وَ قَالَتِ النَّصَارَى نَحْنُ نَقُولُ الْمَسِيحُ ابْنُ اللَّهِ اتَّحَدَ بِهِ وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ فَإِنِ اتَّبَعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ

And the Christians said, ‘We are saying that the Messiah^-as is the son of Allah^-azwj, integrated with Him^-azwj, and we have come to you to consider what you^-saww are saying. If you^-saww follow us, then we are foremost to the correctness than you^-saww are and superior, and if you^-saww oppose us, we will debate you^-saww’.

وَ قَالَتِ الدَّهْرِيَّةُ نَحْنُ نَقُولُ الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ فَإِنِ اتَّبَعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ

And the Eternalists said, ‘We are saying, ‘The things, there is no change for these, and these are eternal, and we have come to you^-saww to consider what you^-saww are saying. If you^-saww follow us, then we are foremost to the correctness than you^-saww are and superior, but if you^-saww oppose us, we will debate you^-saww’.

وَ قَالَتِ الثَّنَوِيَّةُ نَحْنُ نَقُولُ إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ فَإِنِ اتَّبَعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ‏

And the Dualists said, ‘We are saying, ‘The light and the darkness, these two are the governing forces, and we have come to you^-saww to consider what you^-saww are saying. So if you^-saww follow us, then we are foremost to the correctness than you^-saww are and superior, but if you^-saww oppose us, we will debate you^-saww’.

وَ قَالَتْ مُشْرِكُو الْعَرَبِ نَحْنُ نَقُولُ إِنَّ أَوْثَانَنَا آلِهَةٌ وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ فَإِنِ اتَّبَعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ

And the Arab polytheists said, ‘We are saying that our idols are gods, and we have come to you^-saww to consider what you^-saww are saying. If you follow us, then we are foremost to the correctness than you^-saww are and superior, but if you^-saww oppose us, we will debate you^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص آمَنْتُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ كَفَرْتُ بِالْجِبْتِ وَ بِكُلِّ مَعْبُودٍ سِوَاهُ

Rasool-Allah^-saww said: ‘I^-saww believe in Allah^-azwj Alone, there being no associates for Him^-azwj, and disbelieve in every worshipped on besides Him^-azwj’.

ثُمَّ قَالَ لَهُمْ إِنَّ اللَّهَ تَعَالَى قَدْ بَعَثَنِي كَافَّةً لِلنَّاسِ بَشِيراً وَ نَذِيراً حُجَّةً عَلَى الْعَالَمِينَ وَ سَيَرُدُّ كَيْدَ مَنْ يَكِيدُ دِينَهُ فِي نَحْرِهِ

Then he^-saww said to them: ‘Allah^-azwj the Exalted Sent me^-saww for all of the people as a bearer of glad tidings and as a warner, a Divine Authority upon the worlds, and Allah^-azwj would be Repelling the plots of the ones who plot against His^-azwj Religion (back) into his throat’.

ثُمَّ قَالَ لِلْيَهُودِ أَ جِئْتُمُونِي لِأَقْبَلَ قَوْلَكُمْ بِغَيْرِ حُجَّةٍ قَالُوا لَا قَالَ فَمَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ عُزَيْراً ابْنُ اللَّهِ قَالُوا لِأَنَّهُ أَحْيَا لِبَنِي إِسْرَائِيلَ التَّوْرَاةَ بَعْدَ مَا ذَهَبَتْ وَ لَمْ يَفْعَلْ بِهَا هَذَا إِلَّا لِأَنَّهُ ابْنُهُ

Then he^-saww said to the Jews: ‘Did you come to me^-saww for accepting your words without a proof?’ They said, ‘No’. He^-saww said: ‘What is that which called you to the word that Uzair^-as is a son of Allah^-azwj?’ They said, ‘Because he revived the Torah for the Children of Israel after it had gone away, and he would not have done this by himself except if he was His^-azwj son’.

فَقَالَ رَسُولُ اللَّهِ ص فَكَيْفَ صَارَ عُزَيْرٌ ابْنَ اللَّهِ دُونَ مُوسَى وَ هُوَ الَّذِي جَاءَهُمْ بِالتَّوْرَاةِ وَ رُئِيَ مِنْهُ مِنَ الْمُعْجِزَاتِ مَا قَدْ عَلِمْتُمْ فَإِنْ كَانَ عُزَيْرٌ ابْنَ اللَّهِ لِمَا أَظْهَرَ مِنَ الْكَرَامَةِ بِإِحْيَاءِ التَّوْرَاةِ فَلَقَدْ كَانَ مُوسَى بِالْبُنُوَّةِ أَحَقَّ وَ أَوْلَى وَ لَئِنْ كَانَ هَذَا الْمِقْدَارُ مِنْ إِكْرَامِهِ لِعُزَيْرٍ يُوجِبُ أَنَّهُ ابْنُهُ فَأَضْعَافُ هَذِهِ الْكَرَامَةِ لِمُوسَى تُوجِبُ لَهُ مَنْزِلَةً أَجَلَّ مِنَ الْبُنُوَّةِ

Rasool-Allah^-saww said: ‘How did Uzair^-as become a son of Allah^-azwj besides Musa^-as, and he^-saww is the one who came to them with the Torah, and they saw from him^-saww, from the miracles, what you have known. And if it was so that Uzair^-as was a son of Allah^-azwj, due to what appeared from his prestige of reviving the Torah, then Musa^-as, being with the Prophet-hood, is more rightful and foremost (for it). And if it was so that this is the measurement from Honouring Uzair^-as obligating him to be His^-azwj son, then double of this is the honour of Musa^-as, obligating to him^-as as states more majestic than of the Prophet-hood.

وَ إِنْ كُنْتُمْ إِنَّمَا تُرِيدُونَ‏ بِالْبُنُوَّةِ الْوِلَادَةَ عَلَى سَبِيلِ مَا تُشَاهِدُونَهُ فِي دُنْيَاكُمْ هَذِهِ مِنْ وِلَادَةِ الْأُمَّهَاتِ الْأَوْلَادَ بِوَطْيِ آبَائِهِمْ لَهُنَّ فَقَدْ كَفَرْتُمْ بِاللَّهِ وَ شَبَّهْتُمُوهُ بِخَلْقِهِ وَ أَوْجَبْتُمْ فِيهِ صِفَاتِ الْمُحْدَثِينَ وَ وَجَبَ عِنْدَكُمْ أَنْ يَكُونَ مُحْدَثاً مَخْلُوقاً وَ أَنْ يَكُونَ لَهُ خَالِقٌ صَنَعَهُ وَ ابْتَدَعَهُ

(This is) because, you all, if you are intending the birth (of the religion) with the Prophet-hood upon a way what you are testifying to in this world of yours rather than the births (given by) to the children by the mothers due to their fathers having lived with them, so you have disbelieved in Allah^-azwj and are resembling Him^-azwj with His^-azwj creatures, and (that) would compel you in it the attributes of the coming into being, and would obligated in your presence that He^-azwj would happen to be a newly created being, and that for Him^-azwj is a creator making Him^-azwj and initiating Him^-azwj.

قَالُوا لَسْنَا نَعْنِي هَذَا فَإِنَّ هَذَا كُفْرٌ كَمَا ذَكَرْتَ وَ لَكِنَّا نَعْنِي أَنَّهُ ابْنُهُ عَلَى مَعْنَى الْكَرَامَةِ وَ إِنْ لَمْ يَكُنْ هُنَاكَ وِلَادَةٌ كَمَا يَقُولُ بَعْضُ عُلَمَائِنَا لِمَنْ يُرِيدُ إِكْرَامَهُ وَ إِبَانَتَهُ بِالْمَنْزِلَةِ عَنْ غَيْرِهِ يَا بُنَيَّ وَ إِنَّهُ ابْنِي لَا عَلَى إِثْبَاتِ وِلَادَتِهِ مِنْهُ لِأَنَّهُ قَدْ يَقُولُ ذَلِكَ لِمَنْ هُوَ أَجْنَبِيٌّ لَا نَسَبَ بَيْنَهُ وَ بَيْنَهُ وَ كَذَلِكَ لَمَّا فَعَلَ اللَّهُ بِعُزَيْرٍ مَا فَعَلَ كَانَ قَدِ اتَّخَذَهُ ابْناً عَلَى الْكَرَامَةِ لَا عَلَى الْوِلَادَةِ

They said, ‘We do not mean this, for this is Kufr just as you^-saww mentioned. But we mean that he is His^-azwj son upon the meaning of the prestige, and that the birth did not take place over there, just as some of our scholars tend to say to the one they intend to honour with the status from (besides) others, ‘O my son!’, and he would be ‘his son’ – not upon the affirmation of his birth from him, because he has said that to the one who is a stranger – there being no (biological) link between him and his (teacher). And similar to that, due to what He^-azwj did with Uzair^-as what He^-azwj did, He^-azwj had Taken him as a son upon the prestige, not upon the birth.

فَقَالَ رَسُولُ اللَّهِ ص فَهَذَا مَا قُلْتُهُ لَكُمْ إِنَّهُ إِنْ وَجَبَ عَلَى هَذَا الْوَجْهِ أَنْ يَكُونَ عُزَيْرٌ ابْنَهُ فَإِنَّ هَذِهِ الْمَنْزِلَةَ لِمُوسَى أَوْلَى وَ إِنَّ اللَّهَ يَفْضَحُ كُلَّ مُبْطِلٍ بِإِقْرَارِهِ وَ يَقْلِبُ عَلَيْهِ حُجَّتَهُ‏

Rasool-Allah^-saww said: ‘This is what I^-saww am saying to you all, that if it obligates upon this aspect that Uzair^-as happens to be His^-azwj son, then this status for Musa^-as would be foremost, and Allah^-azwj the Exalted Exposes every falsifier by his acknowledgement and Overturns his own argument upon him.

وَ أَمَّا مَا احْتَجَجْتُمْ بِهِ‏ يُؤَدِّيكُمْ إِلَى مَا هُوَ أَكْبَرُ مِمَّا ذَكَرْتُهُ لَكُمْ لِأَنَّكُمْ قُلْتُمْ إِنَّ عَظِيماً مِنْ عُظَمَائِكُمْ قَدْ يَقُولُ لِأَجْنَبِيٍّ لَا نَسَبَ بَيْنَهُ وَ بَيْنَهُ يَا بُنَيَّ وَ هَذَا ابْنِي لَا عَلَى طَرِيقِ الْوِلَادَةِ فَقَدْ تَجِدُونَ أَيْضاً هَذَا الْعَظِيمَ يَقُولُ لِأَجْنَبِيٍّ آخَرَ هَذَا أَخِي وَ لآِخَرَ هَذَا شَيْخِي وَ أَبِي‏ وَ لآِخَرَ هَذَا سَيِّدِي وَ يَا سَيِّدِي عَلَى سَبِيلِ الْإِكْرَامِ وَ إِنَّ مَنْ زَادَهُ فِي الْكَرَامَةِ زَادَهُ فِي مِثْلِ هَذَا الْقَوْلِ

In fact, what you are arguing with is calling you to what is greater than what I^-saww mentioned to you all, because you are saying that a great one from your great ones has been saying to a stranger, with there being no biological connection between him and him, ‘O my son’, and ‘This is my son’, not upon the way of the birth. And you have been finding as well that this great one is saying to another stranger, ‘This is my brother’, and to another one, ‘This is my elder, and my father’, and to another, ‘This is my chief’, upon the way of the honouring, and that the one who is more in his honouring, would be more in the likes of these words.

فَإِذاً يَجُوزُ عِنْدَكُمْ أَنْ يَكُونَ مُوسَى أَخاً لِلَّهِ أَوْ شَيْخاً لَهُ أَوْ أَباً أَوْ سَيِّداً لِأَنَّهُ قَدْ زَادَهُ فِي الْإِكْرَامِ مِمَّا لِعُزَيْرٍ كَمَا أَنَّ مَنْ زَادَ رَجُلًا فِي الْإِكْرَامِ قَالَ لَهُ يَا سَيِّدِي وَ يَا شَيْخِي وَ يَا عَمِّي وَ يَا رَئِيسِي عَلَى طَرِيقِ الْإِكْرَامِ وَ أَنَّ مَنْ زَادَهُ فِي الْكَرَامَةِ زَادَهُ فِي مِثْلِ هَذَا الْقَوْلِ

When it is allowed in your presence that Musa^-as would happen to be a brother of Allah^-azwj, or an elder, or a father, or a chief, because He^-azwj has Increased him^-as regarding the prestige from what is for Uzair^-as, just as one who increases a man regarding the prestige, would say to him, ‘O my elder’, or ‘O my chief’, or ‘O my uncle’, or ‘O my head’, upon the way of the prestige, and that the one who increase in the prestige would increase him in the likes of these words.

أَ فَيَجُوزُ عِنْدَكُمْ أَنْ يَكُونَ مُوسَى أَخاً لِلَّهِ أَوْ شَيْخاً أَوْ عَمّاً أَوْ رَئِيساً أَوْ سَيِّداً أَوْ أَمِيراً لِأَنَّهُ قَدْ زَادَهُ فِي الْإِكْرَامِ عَلَى مَنْ قَالَ لَهُ يَا شَيْخِي أَوْ يَا سَيِّدِي أَوْ يَا عَمِّي أَوْ يَا أَمِيرِي أَوْ يَا رَئِيسِي

Is it allowed in your presence that Musa^-as would become a brother of Allah^-azwj, or an elder, or an uncle, or a head, or a chief, or an Emir, because He^-azwj has Increased him^-as in the prestige over the one who said to him^-as, ‘O my elder’, or ‘O my chief’, or ‘O my uncle’, or ‘O my Emir’, or ‘O my head’?’

قَالَ فَبُهِتَ الْقَوْمُ وَ تَحَيَّرُوا وَ قَالُوا يَا مُحَمَّدُ أَجِّلْنَا نَتَفَكَّرْ فِيمَا قُلْتَهُ لَنَا

He^-asws said: ‘So the group was amazed and were confused, and they said, ‘O Muhammad^-saww! Respite us to ponder regarding what you^-saww said to us’.

فَقَالَ انْظُرُوا فِيهِ بِقُلُوبٍ مُعْتَقِدَةٍ لِلْإِنْصَافِ يَهْدِكُمُ اللَّهُ

So he^-saww said: ‘Look into it with hearts believing in the fairness. May Allah^-azwj Guide you.

ثُمَّ أَقْبَلَ ص عَلَى النَّصَارَى فَقَالَ وَ أَنْتُمْ قُلْتُمْ إِنَّ الْقَدِيمَ عَزَّ وَ جَلَّ اتَّحَدَ بِالْمَسِيحِ ابْنِهِ فَمَا الَّذِي أَرَدْتُمُوهُ بِهَذَا الْقَوْلِ أَرَدْتُمْ أَنَّ الْقَدِيمَ صَارَ مُحْدَثاً لِوُجُودِ هَذَا الْمُحْدَثِ الَّذِي هُوَ عِيسَى أَوِ الْمُحْدَثَ الَّذِي هُوَ عِيسَى صَارَ قَدِيماً لِوُجُودِ الْقَدِيمِ الَّذِي هُوَ اللَّهُ أَوْ مَعْنَى قَوْلِكُمْ إِنَّهُ اتَّحَدَ بِهِ أَنَّهُ اخْتَصَّهُ بِكَرَامَةٍ لَمْ يُكْرِمْ بِهَا أَحَداً سِوَاهُ

Then he^-saww turned towards the Christians and said to them: ‘And you, you are saying that the Eternal Mighty and Majestic is united with the Messiah, His^-azwj son. What is that, which you are meaning with these words? Are you intending that the eternal became temporal (newly occurring) in order to find this temporal being who is Isa^-as, or did the temporal being who is Isa^-as became eternal in order to find the eternal who is Allah^-azwj? Or is the meaning of your words, ‘He^-azwj is united with him^-as’, that He^-azwj Particularised him^-as with the honour which He^-azwj did not Honour with anyone else besides him^-as?

فَإِنْ أَرَدْتُمْ أَنَّ الْقَدِيمَ تَعَالَى صَارَ مُحْدَثاً فَقَدْ أَبْطَلْتُمْ لِأَنَّ الْقَدِيمَ مُحَالٌ أَنْ يَنْقَلِبَ فَيَصِيرَ مُحْدَثاً وَ إِنْ أَرَدْتُمْ أَنَّ الْمُحْدَثَ صَارَ قَدِيماً فَقَدْ أَحَلْتُمْ لِأَنَّ الْمُحْدَثَ أَيْضاً مُحَالٌ أَنْ يَصِيرَ قَدِيماً

If you are intending that the Eternal, Exalted, became temporal so, it is invalid, because it is impossible for the eternal that it transforms and becomes temporal (newly occurring). And if you intend that the temporal becames eternal, so it is invalid because the temporal as well, it is impossible that it becomes eternal.

وَ إِنْ أَرَدْتُمْ أَنَّهُ اتَّحَدَ بِهِ بِأَنِ اخْتَصَّهُ وَ اصْطَفَاهُ عَلَى سَائِرِ عِبَادِهِ فَقَدْ أَقْرَرْتُمْ بِحُدُوثِ عِيسَى وَ بِحُدُوثِ الْمَعْنَى الَّذِي اتَّحَدَ بِهِ مِنْ أَجْلِهِ لِأَنَّهُ إِذَا كَانَ عِيسَى مُحْدَثاً وَ كَانَ اللَّهُ اتَّحَدَ بِهِ بِأَنْ أَحْدَثَ بِهِ مَعْنًى صَارَ بِهِ أَكْرَمَ الْخَلْقِ عِنْدَهُ فَقَدْ صَارَ عِيسَى وَ ذَلِكَ الْمَعْنَى مُحْدَثَيْنِ وَ هَذَا خِلَافُ مَا بَدَأْتُمْ تَقُولُونَهُ

And if you are intending with it that He^-azwj is united with him^-as, by Him^-azwj Particularising him^-as and Choosing him^-as over the rest of His^-azwj servant, so you are acknowledging with Isa^-as as being temporal, and by the newly occurrence of the togetherness which He^-azwj is united with him^-as from the reason of it, because if Isa^-as was a newly occurring being, and Allah^-azwj was united with him^-as – by it the togetherness is a new occurrence of him^-as becoming the most prestigious of the creatures in His^-azwj Presence, so Isa^-as and that togetherness would be two newly occurrences, and this is against what you said in the beginning’.

قَالَ فَقَالَتِ النَّصَارَى يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى لَمَّا أَظْهَرَ عَلَى يَدِ عِيسَى مِنَ الْأَشْيَاءِ الْعَجِيبَةِ مَا أَظْهَرَ فَقَدِ اتَّخَذَهُ وَلَداً عَلَى جِهَةِ الْكَرَامَةِ

He (Imam Hassan Al-Askari^-asws) said: ‘The Christians said, ‘O Muhammad^-saww! When Allah^-azwj the Exalted Manifested upon the hands of Isa^-as, from the strange things what were manifested, so He^-azwj has Taken him^-as as a son upon the aspect of the prestige’.

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص قَدْ سَمِعْتُمْ مَا قُلْتُهُ لِلْيَهُودِ فِي هَذَا الْمَعْنَى الَّذِي ذَكَرْتُمُوهُ

Rasool-Allah^-saww said to them: ‘You have heard what I^-saww have said to the Jews with regards to this meaning which you are mentioning’.

ثُمَّ أَعَادَ ص ذَلِكَ كُلَّهُ فَسَكَتُوا إِلَّا رَجُلًا وَاحِداً مِنْهُمْ قَالَ لَهُ يَا مُحَمَّدُ أَ وَ لَسْتُمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ قَالَ قَدْ قُلْنَا ذَلِكَ

Then he^-saww repeated that, all of it, and they were silent except for one man from them, and he said to him^-saww, ‘O Muhammad^-saww! And aren’t you^-saww saying that Ibrahim^-as is the Friend of Allah^-azwj?’ He^-saww said: ‘We^-saww have said that’.

فَقَالَ إِذَا قُلْتُمْ ذَلِكَ فَلِمَ مَنَعْتُمُونَا مِنْ أَنْ نَقُولَ إِنَّ عِيسَى ابْنُ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ص إِنَّهُمَا لَمْ يَشْتَبِهَا لِأَنَّ قَوْلَنَا إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ فَإِنَّمَا هُوَ مُشْتَقٌّ مِنَ الْخَلَّةِ أَوِ الْخُلَّةِ فَأَمَّا الْخَلَّةُ فَإِنَّمَا مَعْنَاهَا الْفَقْرُ وَ الْفَاقَةُ وَ قَدْ كَانَ خَلِيلًا إِلَى رَبِّهِ فَقِيراً وَ إِلَيْهِ مُنْقَطِعاً وَ عَنْ غَيْرِهِ مُتَعَفِّفاً مُعْرِضاً مُسْتَغْنِياً

He said, ‘When you^-saww said that, then why are you^-saww forbidding us from saying that Isa^-as is the son of Allah^-azwj?’ Rasool-Allah^-saww said: ‘These two are not alike because our^-saww saying that Ibrahim^-as is the Friend of Allah^-azwj, rather it is a derivation from the (Khallat) neediness and the (Khullat) friendship. So rather, the ‘Khallat’, its meaning is the poverty and the destitution, and it has always been so that the friend was a beggar (needy) to his^-as Lord^-azwj, and to Him^-azwj he^-as cut himself off (from others), and he^-as was abstemious from others, turning away, needless.

وَ ذَلِكَ لَمَّا أُرِيدَ قَذْفُهُ فِي النَّارِ فَرُمِيَ بِهِ فِي الْمَنْجَنِيقِ فَبَعَثَ اللَّهُ تَعَالَى جَبْرَئِيلَ ع وَ قَالَ لَهُ أَدْرِكْ عَبْدِي فَجَاءَهُ فَلَقِيَهُ فِي الْهَوَاءِ فَقَالَ كَلِّفْنِي مَا بَدَا لَكَ فَقَدْ بَعَثَنِي اللَّهُ لِنُصْرَتِكَ

And that is when it was intended to throw him^-as into the Fire, and they cast him^-as in the catapult, Allah^-azwj the Exalted Sent Jibraeel^-as and Said to him^-as: “Be aware of My^-azwj servant’. He^-as came and met him (Ibrahim^-as) in the air and said to him: ‘Demand (from) me^-as whatever comes to you^-as, for Allah^-azwj has Sent me^-as to help you^-as’.

فَقَالَ بَلْ حَسْبِيَ اللَّهُ وَ نِعْمَ الْوَكِيلُ إِنِّي لَا أَسْأَلُ غَيْرَهُ وَ لَا حَاجَةَ لِي إِلَّا إِلَيْهِ

He^-as said: ‘But, Sufficient is my^-as Lord^-azwj and the best Disposer (of affairs). I^-as will not ask other than Him^-azwj, nor is there any need for me^-as except to Him^-azwj’. 

فَسَمَّاهُ خَلِيلَهُ أَيْ فَقِيرَهُ وَ مُحْتَاجَهُ وَ الْمُنْقَطِعَ إِلَيْهِ عَمَّنْ سِوَاهُ

Thus, he^-as was named as His^-azwj Friend – i.e., beggar to Him^-azwj and needy to Him^-azwj, and the one cut off to Him^-azwj from the ones besides Him^-azwj.

وَ إِذَا جُعِلَ مَعْنَى ذَلِكَ مِنَ الْخُلَّةِ وَ هُوَ أَنَّهُ قَدْ تَخَلَّلَ مَعَانِيَهُ‏ وَ وَقَفَ عَلَى أَسْرَارٍ لَمْ يَقِفْ عَلَيْهَا غَيْرُهُ كَانَ مَعْنَاهُ الْعَالِمَ بِهِ وَ بِأُمُورِهِ وَ لَا يُوجِبُ ذَلِكَ تَشْبِيهَ اللَّهِ بِخَلْقِهِ

And when the meaning of that was made to be from the friendship – and it is so that he^-as was included together with Him^-azwj, and stood upon such secrets which other had not stood upon these – its meaning is the knowledge with Him^-azwj and with His^-azwj Commands, and that does not obligate a resemblance of Allah^-azwj with His^-azwj creatures.

أَ لَا تَرَوْنَ أَنَّهُ إِذَا لَمْ يَنْقَطِعْ إِلَيْهِ لَمْ يَكُنْ خَلِيلَهُ وَ إِذَا لَمْ يَعْلَمْ بِأَسْرَارِهِ لَمْ يَكُنْ خَلِيلَهُ وَ إِنَّ مَنْ يَلِدُهُ الرَّجُلُ وَ إِنْ أَهَانَهُ وَ أَقْصَاهُ لَمْ يَخْرُجْ عَنْ أَنْ يَكُونَ وَلَدَهُ لِأَنَّ مَعْنَى الْوِلَادَةِ قَائِمٌ

Are you not seeing that, when he^-as had not cut off (from others) to Him^-azwj, did not happen to be His^-azwj Friend, and when He^-azwj did not Teach him^-as His^-azwj secrets, he^-as did not happen to be His^-azwj Friend? And that the one who is born of the man, and even if he insults him or throws him out, he would not exit from happening to be his son, because the meaning of the birth has been established.

ثُمَّ إِنْ وَجَبَ لِأَنَّهُ قَالَ إِبْرَاهِيمُ خَلِيلِي أَنْ تَقِيسُوا أَنْتُمْ فَتَقُولُوا إِنَّ عِيسَى ابْنُهُ وَجَبَ أَيْضاً أَنْ تَقُولُوا لَهُ وَ لِمُوسَى إِنَّهُ ابْنُهُ فَإِنَّ الَّذِي مَعَهُ مِنَ الْمُعْجِزَاتِ لَمْ يَكُنْ بِدُونِ مَا كَانَ مَعَ عِيسَى فَقُولُوا إِنَّ مُوسَى أَيْضاً ابْنُهُ وَ إِنَّهُ يَجُوزُ أَنْ تَقُولُوا عَلَى هَذَا الْمَعْنَى إِنَّهُ شَيْخُهُ وَ سَيِّدُهُ وَ عَمُّهُ وَ رَئِيسُهُ وَ أَمِيرُهُ كَمَا ذَكَرْتُهُ لِلْيَهُودِ

Then, it would obligate – because Allah^-azwj Said: “Ibrahim^-as is My^-azwj Friend” – that you should be comparing and saying that Isa^-as is His^-azwj son (God Forbid). It would obligate as well, like that, that you should be saying for Musa^-as that he^-as is His^-azwj son, for that which was with him^-as from the miracles, did not happen to appear what was with Isa^-as. You should be saying that Musa^-as is His^-azwj son as well, and it would be allowed that you should be saying upon this meaning – his elder, and his chief, and his uncle, and his head, and his emir – just as I^-saww have (already) mentioned to the Jews.

فَقَالَ بَعْضُهُمْ لِبَعْضٍ وَ فِي الْكُتُبِ الْمُنَزَّلَةِ أَنَّ عِيسَى قَالَ أَذْهَبُ إِلَى أَبِي

One of them said, ‘And in the Revealed Books, Isa^-as said: ‘I^-as am going to my^-as Lord^-azwj’’.

فَقَالَ رَسُولُ اللَّهِ ص فَإِنْ كُنْتُمْ بِذَلِكَ الْكِتَابِ تَعْمَلُونَ‏ فَإِنَّ فِيهِ أَذْهَبُ إِلَى أَبِي وَ أَبِيكُمْ فَقُولُوا إِنَّ جَمِيعَ الَّذِينَ خَاطَبَهُمْ عِيسَى كَانُوا أَبْنَاءَ اللَّهِ كَمَا كَانَ عِيسَى ابْنَهُ مِنَ الْوَجْهِ الَّذِي كَانَ عِيسَى ابْنَهُ

Rasool-Allah^-saww said: ‘If you are acting by that Book, so therein is, ‘I^-as am going to my^-as Father and your Father’. He^-as is saying that the entirety of those whom he^-as was addressing to, they were sons of Allah^-azwj, just as Isa^-as was His^-azwj son – from the aspect which Isa^-as was His^-azwj son.

ثُمَّ إِنَّ مَا فِي هَذَا الْكِتَابِ يُبْطِلُ عَلَيْكُمْ هَذَا الَّذِي زَعَمْتُمْ أَنَّ عِيسَى مِنْ جِهَةِ الِاخْتِصَاصِ كَانَ ابْناً لَهُ لِأَنَّكُمْ قُلْتُمْ إِنَّمَا قُلْنَا إِنَّهُ ابْنُهُ لِأَنَّهُ اخْتَصَّهُ بِمَا لَمْ يَخْتَصَّ بِهِ غَيْرُهُ وَ أَنْتُمْ تَعْلَمُونَ أَنَّ الَّذِي خَصَّ بِهِ عِيسَى لَمْ يَخُصَّ بِهِ هَؤُلَاءَ الْقَوْمَ الَّذِينَ قَالَ لَهُمْ عِيسَى أَذْهَبُ إِلَى أَبِي وَ أَبِيكُمْ

Then that which is in this Book invalidates against you this meaning which you are alleging, that Isa^-as, from the aspect of the particularisation, was a son of His^-azwj, because you said, ‘But rather, we are saying that he^-as is His^-azwj son because the Exalted Particularised him^-as with what He^-azwj did not Particularise others with it, and you are knowing (full well) that, that which Isa^-as was Particularised with, those people were not particularised with, those to whom Isa^-as said: ‘I^-as am going to my^-as Father and your Father’.

فَبَطَلَ أَنْ يَكُونَ الِاخْتِصَاصُ لِعِيسَى لِأَنَّهُ قَدْ ثَبَتَ عِنْدَكُمْ بِقَوْلِ عِيسَى لِمَنْ لَمْ يَكُنْ لَهُ مِثْلُ اخْتِصَاصِ عِيسَى وَ أَنْتُمْ إِنَّمَا حَكَيْتُمْ لَفْظَةَ عِيسَى وَ تَأَوَّلْتُمُوهَا عَلَى غَيْرِ وَجْهِهَا لِأَنَّهُ إِذَا قَالَ أَبِي وَ أَبِيكُمْ فَقَدْ أَرَادَ غَيْرَ مَا ذَهَبْتُمْ إِلَيْهِ وَ نَحَلْتُمُوهُ‏

Thus, it invalidates that the particularisation happens to be (only) for Isa^-as, because it has been proved in your presence by the words of Isa^-as to the one who happened to have for him the particularisation of Isa^-as, and you all, are rather relating the words of Isa^-as and are interpreting it upon other than its (correct) aspect. Because when he^-as said: ‘My^-as Father and your Father’, so he^-as intended another (someone else) he^-as would be going to, and you are discrediting him^-as. 

وَ مَا يُدْرِيكُمْ لَعَلَّهُ عَنَى أَذْهَبُ إِلَى آدَمَ أَوْ إِلَى نُوحٍ إِنَّ اللَّهَ يَرْفَعُنِي إِلَيْهِمْ وَ يَجْمَعُنِي مَعَهُمْ وَ آدَمَ أَبِي وَ أَبِيكُمْ وَ كَذَلِكَ نُوحٌ بَلْ مَا أَرَادَ غَيْرَ هَذَا

And what would make you realise? Perhaps he^-as meant: ‘I^-as am going to Adam^-as, and to Noah^-as. Allah^-azwj would Raise me^-as to them^-as, and Gather me^-as with them^-as. And Adam^-as is my^-as father and your father, and like that is Noah^-as’. But, (in fact), he^-as did not intend other than this’.

فَسَكَتَتِ النَّصَارَى وَ قَالُوا مَا رَأَيْنَا كَالْيَوْمِ مُجَادِلًا وَ لَا مُخَاصِماً وَ سَنَنْظُرُ فِي أُمُورِنَا

He (Imam Hassan Al-Askari^-asws) said: ‘The Christians were silenced, and they said, ‘We have not seen like today, neither a debater nor a disputant, and we will be looking into our matter’.

ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الدَّهْرِيَّةِ فَقَالَ وَ أَنْتُمْ فَمَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ الْأَشْيَاءَ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ لَمْ تَزَلْ وَ لَا تَزَالُ

Then Rasool-Allah^-saww faced towards the eternalists, and he^-saww said: ‘And you, so what is that which you are calling to – their word that the things, there in an inevitability for these (to exist), and these are perpetual, neither having ceased to exist nor will they be ceasing to exist?’

فَقَالُوا لِأَنَّا لَا نَحْكُمُ إِلَّا بِمَا نُشَاهِدُ وَ لَمْ نَجِدْ لِلْأَشْيَاءِ مُحْدِثاً فَحَكَمْنَا بِأَنَّهَا لَمْ تَزَلْ وَ لَمْ نَجِدْ لَهَا انْقِضَاءً وَ فَنَاءً فَحَكَمْنَا بِأَنَّهَا لَا تَزَالُ

They said, ‘Because we do not decide except with what we witness, and we do not find the things as newly occurring. Thus, it is our decision that these did not cease to exist, and we do not find an expiry for these, nor a perishing, thus we decided that these will not cease to exist’.

فَقَالَ رَسُولُ اللَّهِ ص أَ فَوَجَدْتُمْ لَهَا قِدَماً أَمْ وَجَدْتُمْ لَهَا بَقَاءً أَبَدَ الْأَبَدِ فَإِنْ قُلْتُمْ إِنَّكُمْ وَجَدْتُمْ ذَلِكَ أَثْبَتُّمْ‏ لِأَنْفُسِكُمْ أَنَّكُمْ لَمْ تَزَالُوا عَلَى هَيْئَتِكُمْ‏ وَ عُقُولِكُمْ بِلَا نِهَايَةٍ وَ لَا تَزَالُونَ كَذَلِكَ وَ لَئِنْ قُلْتُمْ هَذَا دَفَعْتُمُ الْعِيَانَ وَ كَذَّبَكُمُ الْعَالِمُونَ الَّذِينَ يُشَاهِدُونَكُمْ

Rasool-Allah^-saww said: ‘Did you find the eternality for it or did you find the perpetual remaining for it, for ever and ever? For if you were to say that you have found that as proven for yourselves – then you have neither cease to be upon your lives and your intellects without an ending, nor would be ceasing to be like that. And if you are saying this, you are repelling your eye witnessing and would be lying, knowing that which you are witnessing’.

قَالُوا بَلْ لَمْ نُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْأَبَدِ

They said, ‘But we neither witnessed an eternality for these, nor a perpetual remaining for ever and ever (as we have a short life-span)’.

قَالَ رَسُولُ اللَّهِ ص فَلِمَ صِرْتُمْ بِأَنْ تَحْكُمُوا بِالْقِدَمِ وَ الْبَقَاءِ دَائِماً لِأَنَّكُمْ لَمْ تُشَاهِدُوا حُدُوثَهَا وَ انْقِضَاؤُهَا أَوْلَى مِنْ تَارِكِ التَّمَيُّزِ لَهَا مِثْلُكُمْ فَيَحْكُمُ لَهَا بِالْحُدُوثِ وَ الِانْقِضَاءِ وَ الِانْقِطَاعِ لِأَنَّهُ لَمْ يُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْأَبَدِ

Rasool-Allah^-saww said: ‘Then why did you become convinced with the eternality and the perpetual remaining, because you did not witness its coming into being and its expiry? Does it make you higher than the neglecter of the differentiation of it like you (when) he decided for it with the newly occurrence and the expiry and the termination, because he did not witness for it an eternality nor a perpetual remaining forever and ever?

أَ وَ لَسْتُمْ تُشَاهِدُونَ اللَّيْلَ وَ النَّهَارَ وَاحِدُهُمَا بَعْدَ الْآخَرِ فَقَالُوا نَعَمْ فَقَالَ أَ فَتَرَوْنَهُمَا لَمْ يَزَالا وَ لَا يَزَالانِ فَقَالُوا نَعَمْ قَالَ أَ فَيَجُوزُ عِنْدَكُمْ اجْتِمَاعُ اللَّيْلِ وَ النَّهَارِ فَقَالُوا لَا

Aren’t you witnessing the night and the day, and one of them is after the other?’ They said, ‘Yes’. He^-saww said: ‘Are you seeing these two as neither having ceased to exist nor will they both be ceasing to exist?’ They said, ‘Yes’. He^-saww said: ‘Is it allowed in your presence, the gathering of the night and day (at the same time)?’ They said, ‘No’.

فَقَالَ ع فَإِذاً يَنْقَطِعَ أَحَدُهُمَا عَنِ الْآخَرِ فَيَسْبِقَ أَحَدُهُمَا وَ يَكُونَ الثَّانِي جَارِياً بَعْدَهُ‏ فَقَالُوا كَذَلِكَ هُوَ فَقَالَ قَدْ حَكَمْتُمْ بِحُدُوثِ مَا تَقَدَّمَ مِنْ لَيْلٍ وَ نَهَارٍ وَ لَمْ تُشَاهِدُوهُمَا فَلَا تُنْكِرُوا لِلَّهِ قُدْرَةً

He^-saww said: ‘When one of the two is cut off from the other, then one precedes the other, and the second happens to be flowing after it’. They said, ‘Like that, it is’. He^-saww said: ‘You have decided with the newly occurring occurrence of what precedes from night and day not having witnessed these two, therefore you cannot be denying an Ability for Allah^-azwj’.

ثُمَّ قَالَ ع أَ تَقُولُونَ مَا قِبَلَكُمْ‏ مِنَ اللَّيْلِ وَ النَّهَارِ مُتَنَاهٍ أَمْ غَيْرُ مُتَنَاهٍ فَإِنْ قُلْتُمْ غَيْرُ مُتَنَاهٍ فَقَدْ وَصَلَ إِلَيْكُمْ آخِرٌ بِلَا نِهَايَةَ لِأَوَّلِهِ وَ إِنْ قُلْتُمْ إِنَّهُ مُتَنَاهٍ فَقَدْ كَانَ وَ لَا شَيْ‏ءَ مِنْهُمَا

Then he^-saww said: ‘Are you saying what is before you from the night and the day as being finite or without finite (infinite)? If you say (it is) infinite, then how did the other one come to you without an ending of the first? And if you say it is finite, then it has been so and nothing from these two existed before’. They said, ‘Yes’.

قَالُوا نَعَمْ قَالَ لَهُمْ أَ قُلْتُمْ إِنَّ الْعَالَمَ قَدِيمٌ غَيْرُ مُحْدَثٍ وَ أَنْتُمْ عَارِفُونَ بِمَعْنَى مَا أَقْرَرْتُمْ بِهِ وَ بِمَعْنَى مَا جَحَدْتُمُوهُ قَالُوا نَعَمْ

He^-saww said to them: ‘Are you saying that the universe is eternal, not newly occurring, and you are recognising of what I^-saww am reiterating with, and the meaning of what you are rejecting?’ They said, ‘Yes’.

قَالَ رَسُولُ اللَّهِ ص فَهَذَا الَّذِي نُشَاهِدُهُ مِنَ الْأَشْيَاءِ بَعْضُهَا إِلَى بَعْضٍ مُفْتَقِرٌ لِأَنَّهُ لَا قِوَامَ لِلْبَعْضِ إِلَّا بِمَا يَتَّصِلُ بِهِ كَمَا تَرَى الْبِنَاءَ مُحْتَاجاً بَعْضُ أَجْزَائِهِ إِلَى بَعْضٍ وَ إِلَّا لَمْ يَتَّسِقْ وَ لَمْ يَسْتَحْكِمْ وَ كَذَلِكَ سَائِرُ مَا نَرَى‏

Rasool-Allah^-saww said: ‘This which we tend to witness from the things – some of them being lacking to the others (being dependent on it), because there is no establishment of some except with what it is linked with (to another thing). Do you not see that the construction, some of its parts are necessary to its other (parts), or else it would not be coherent and not be stronger? And like that is the rest of what we see’.

قَالَ فَإِذَا كَانَ هَذَا الْمُحْتَاجُ بَعْضُهُ إِلَى بَعْضٍ لِقُوَّتِهِ وَ تَمَامِهِ‏ هُوَ الْقَدِيمَ فَأَخْبِرُونِي أَنْ لَوْ كَانَ مُحْدَثاً كَيْفَ كَانَ يَكُونُ وَ مَا ذَا كَانَتْ تَكُونُ صِفَتُهُ

And he^-saww said: ‘When this needy one – some of it to some for its strength and its completion – it is the eternal, then inform me, if it was newly occurring (temporal), how did it happen to be and what is that which happened to be its attributes?’

قَالَ فَصَمَتُوا وَ عَلِمُوا أَنَّهُمْ لَا يَجِدُونَ لِلْمُحْدَثِ صِفَةً يَصِفُونَهُ بِهَا إِلَّا وَ هِيَ مَوْجُودَةٌ فِي هَذَا الَّذِي زَعَمُوا أَنَّهُ قَدِيمٌ فَوَجَمُوا وَ قَالُوا سَنَنْظُرُ فِي أَمْرِنَا

He (Imam Hassan Al-Askari^-asws) said: ‘They were astounded and confused, and they knew that they cannot find an attribute for a temporal (newly occurred thing) they can attribute it with, except and it would be existent in this which they are alleging that it is eternal. They were dumbfounded and said, ‘We shall look into our matter’.

ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا النُّورُ وَ الظُّلْمَةُ هُمَا الْمُدَبِّرَانِ‏ فَقَالَ وَ أَنْتُمْ فَمَا الَّذِي دَعَاكُمْ إِلَى مَا قُلْتُمُوهُ مِنْ هَذَا

Then Rasool-Allah^-saww turned to the dualists – those who were saying that the light and the darkness, these two are the governing forces (in the universe), and he^-saww said: ‘And you, so what is that which called you to, what you said from this?’

فَقَالُوا لِأَنَّا قَدْ وَجَدْنَا الْعَالَمَ صِنْفَيْنِ خَيْراً وَ شَرّاً وَ وَجَدْنَا الْخَيْرَ ضِدّاً لِلشَّرِّ فَأَنْكَرْنَا أَنْ يَكُونَ فَاعِلٌ وَاحِدٌ يَفْعَلُ الشَّيْ‏ءَ وَ ضِدَّهُ‏ بَلْ لِكُلِّ وَاحِدٍ مِنْهُمَا فَاعِلٌ أَ لَا تَرَى أَنَّ الثَّلْجَ مُحَالٌ أَنْ يُسَخِّنَ كَمَا أَنَّ النَّارَ مُحَالٌ أَنْ تُبَرِّدَ فَأَثْبَتْنَا لِذَلِكَ صَانِعَيْنِ قَدِيمَيْنِ ظُلْمَةً وَ نُوراً

They said, ‘Because we found the universe as being of two types – good and evil, and we found the good as the opposite of the evil. Therefore, we are denying that there would happen to be one doer who would do the thing and (as well as) it’s opposite. But, for every one of these, there is a doer. Are you^-saww not seeing that the ice, it is impossible that it heats up, just as the fire, it is impossible that it cools? So, we are proving due to that, the two doers, both eternal – darkness and light’.

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص أَ فَلَسْتُمْ قَدْ وَجَدْتُمْ سَوَاداً وَ بَيَاضاً وَ حُمْرَةً وَ صُفْرَةً وَ خُضْرَةً وَ زُرْقَةً وَ كُلُّ وَاحِدٍ ضِدٌّ لِسَائِرِهَا لِاسْتِحَالَةِ اجْتِمَاعِ اثْنَيْنِ مِنْهَا فِي مَحَلٍّ وَاحِدٍ كَمَا كَانَ الْحَرُّ وَ الْبَرْدُ ضِدَّيْنِ لِاسْتِحَالَةِ اجْتِمَاعِهِمَا فِي مَحَلٍّ وَاحِدٍ قَالُوا نَعَمْ

Rasool-Allah^-saww said to them: ‘But, aren’t you finding blackness and (along) with whiteness, and redness, and yellowness, and greenness, and blueness, and each one is opposite to the rest of it – it being impossible for the gathering of two of these in one place, just as it was for the heat and the cold, two opposites – due to the impossibility of the gathering of two in one place?’ They said, ‘Yes’.

قَالَ فَهَلَّا أَثْبَتُّمْ بِعَدَدِ كُلِّ لَوْنٍ صَانِعاً قَدِيماً لِيَكُونَ فَاعِلُ كُلِّ ضِدٍّ مِنْ هَذِهِ الْأَلْوَانِ غَيْرَ فَاعِلِ الضِّدِّ الْآخَرِ

He^-saww said: ‘Why are you not proving, by the number of every colour, an Eternal Maker – in order for there to happen to be a doer of every opposite of these colours, another doer, opposite to the other!’

قَالَ فَسَكَتُوا

He (Imam Hassan Al-Askari^-asws) said: ‘And they were silent’.

ثُمَّ قَالَ وَ كَيْفَ اخْتَلَطَ هَذَا النُّورُ وَ الظُّلْمَةُ وَ هَذَا مِنْ طَبْعِهِ الصُّعُودُ وَ هَذَا مِنْ طَبْعِهِ النُّزُولُ أَ رَأَيْتُمْ لَوْ أَنَّ رَجُلًا أَخَذَ شَرْقاً يَمْشِي إِلَيْهِ وَ الْآخَرَ غَرْباً يَمْشِي إِلَيْهِ أَ كَانَ يَجُوزُ أَنْ يَلْتَقِيَا مَا دَامَا سَائِرَيْنِ عَلَى وُجُوهِهِمَا قَالُوا لَا

Then he^-saww said: ‘And how do the light and the darkness mingle, and this is from the opposite nature of it, and this is from its nature of the removal (of the other)? Are you not seeing, if a man were to take to (the direction of) east and walks towards it, and the other (towards the) west, would it be allowed in your presence that they would (ever) meet – for as long as they are both going upon their (respective) directions?’ They said, ‘No’.

فَقَالَ وَجَبَ أَنْ لَا يَخْتَلِطَ النُّورُ وَ الظُّلْمَةُ لِذَهَابِ كُلِّ وَاحِدٍ مِنْهُمَا فِي غَيْرِ جِهَةِ الْآخَرِ فَكَيْفَ حَدَثَ هَذَا الْعَالَمُ مِنِ امْتِزَاجِ مَا مُحَالٌ أَنْ يَمْتَزِجَ بَلْ هُمَا مُدَبَّرَانِ جَمِيعاً مَخْلُوقَانِ

He^-saww said: ‘It obligates that the light and the darkness cannot mingle, due to the removal of each one of them in other than the aspect of the other one. How did this universe come into being, from the mixture of what is impossible to be mixed. But they two are both Masterminded together, both Created’.

فَقَالُوا سَنَنْظُرُ فِي أُمُورِنَا

They said, ‘We shall look into our matter’.

ثُمَّ أَقْبَلَ عَلَى مُشْرِكِي الْعَرَبِ وَ قَالَ وَ أَنْتُمْ فَلِمَ عَبَدْتُمُ الْأَصْنَامَ مِنْ دُونِ اللَّهِ فَقَالُوا نَتَقَرَّبُ بِذَلِكَ إِلَى اللَّهِ تَعَالَى

Then he^-saww turned towards the Arab polytheists, and he^-saww said: ‘And you, so why are you worshipping your idols besides Allah^-azwj?’ They said, ‘We draw closer to Allah^-azwj Exalted by that’.

فَقَالَ أَ وَ هِيَ سَامِعَةٌ مُطِيعَةٌ لِرَبِّهَا عَابِدَةٌ لَهُ حَتَّى تَتَقَرَّبُوا بِتَعْظِيمِهَا إِلَى اللَّهِ فَقَالُوا لَا

He^-saww said: ‘And are these hearing, obedient to their Lord^-azwj, worshipping to Him^-azwj, until you are drawing closer to Allah^-azwj due to their greatness?’ They said, ‘No’.

قَالَ فَأَنْتُمُ الَّذِينَ نَحَتُّمُوهَا بِأَيْدِيكُمْ فَلَأَنْ تَعْبُدَكُمْ هِيَ لَوْ كَانَ يَجُوزُ مِنْهَا الْعِبَادَةُ أَحْرَى مِنْ أَنْ تَعْبُدُوهَا إِذَا لَمْ يَكُنْ أَمَرَكُمْ بِتَعْظِيمِهَا مَنْ هُوَ الْعَارِفُ بِمَصَالِحِكُمْ وَ عَوَاقِبِكُمْ وَ الْحَكِيمُ فِيمَا يُكَلِّفُكُمْ

He^-saww said: ‘You have sculpted these with your own hands?’ They said, ‘Yes’. He^-saww said: ‘If these were to worship you (instead) – if the worshipping was allowed from these – would be more likely than if you were to worship these, when you have not been Commanded with revering them by the One^-azwj Who is the Recogniser of your betterment and your consequences, and the Wise in what He^-azwj Encumbers you all (with)’.

قَالَ فَلَمَّا قَالَ رَسُولُ اللَّهِ ص هَذَا اخْتَلَفُوا فَقَالَ بَعْضُهُمْ إِنَّ اللَّهَ قَدْ حَلَّ فِي هَيَاكِلِ رِجَالٍ كَانُوا عَلَى هَذِهِ الصُّوَرِ فَصَوَّرْنَا هَذِهِ الصُّوَرَ نُعَظِّمُهَا لِتَعْظِيمِنَا تِلْكَ الصُّوَرَ الَّتِي حَلَّ فِيهَا رَبُّنَا

He (Imam Hassan Al-Askari^-asws) said: ‘When Rasool-Allah^-saww said this, they differed. Some of them said, ‘Allah^-azwj had Permeated into the body of these men – who used to be upon these images which we have caricatured. We caricatured these to revere them due to our revering those images in which our Lord^-azwj had Entered into’.

وَ قَالَ آخَرُونَ مِنْهُمْ إِنَّ هَذِهِ صَوَرُ أَقْوَامٍ سَلَفُوا كَانُوا مُطِيعِينَ لِلَّهِ قَبْلَنَا فَمَثَّلْنَا صُوَرَهُمْ وَ عَبَدْنَاهَا تَعْظِيماً لِلَّهِ

And the others from them said, ‘These are images of an ancient people who were obedient to Allah^-azwj before us. We resembled these images and we worship these in reverence to Allah^-azwj’.

وَ قَالَ آخَرُونَ مِنْهُمْ إِنَّ اللَّهَ لَمَّا خَلَقَ آدَمَ وَ أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ كُنَّا نَحْنُ أَحَقَّ بِالسُّجُودِ لِآدَمَ مِنَ الْمَلَائِكَةِ فَفَاتَنَا ذَلِكَ فَصَوَّرْنَا صُورَتَهُ فَسَجَدْنَا لَهُ تَقَرُّباً إِلَى اللَّهِ تَعَالَى كَمَا تَقَرَّبَتِ الْمَلَائِكَةُ بِالسُّجُودِ لآِدَمَ إِلَى اللَّهِ تَعَالَى

And the others from them said, ‘When Allah^-azwj Created Adam^-as and Commanded the Angels with performing the Sajdas to him^-as, then we became more rightful with the Sajda to Adam^-as than the Angels were. But, that was lost to us. We caricatured these images, and we perform Sajda to these – to draw closer to Allah^-azwj – just as the Angels drew closer to Allah^-azwj the Exalted with the Sajdas to Adam^-as.

وَ كَمَا أُمِرْتُمْ بِالسُّجُودِ بِزَعْمِكُمْ إِلَى جِهَةِ مَكَّةَ [كَعْبَةَ خ ل‏] فَفَعَلْتُمْ ثُمَّ نَصَبْتُمْ فِي ذَلِكَ الْبَلَدِ بِأَيْدِيكُمْ مَحَارِيبَ سَجَدْتُمْ إِلَيْهَا وَ قَصَدْتُمُ الْكَعْبَةَ لَا مَحَارِيبَكُمْ وَ قَصْدُكُمْ بِالْكَعْبَةِ إِلَى اللَّهِ عَزَّ وَ جَلَّ لَا إِلَيْهَا

And just as you^-saww have been Commanded with the Sajda – by your^-saww claim – to the direction of Makkah, so you did. Then you (Muslims) established with your own hands, prayer niches in other countries to perform Sajda towards it, and you are aiming at the Kabah, not at your prayer niches, and your aim in the Kabah is to Allah^-azwj the Exalted, not to it’.

فَقَالَ رَسُولُ اللَّهِ ص أَخْطَأْتُمُ الطَّرِيقَ وَ ضَلَلْتُمْ أَمَّا أَنْتُمْ وَ هُوَ يُخَاطِبُ الَّذِينَ قَالُوا إِنَّ اللَّهَ يَحُلُّ فِي هَيَاكِلِ رِجَالٍ كَانُوا عَلَى هَذِهِ الصُّوَرِ الَّتِي صَوَّرْنَاهَا فَصَوَّرْنَا هَذِهِ نُعَظِّمُهَا لِتَعْظِيمِنَا لِتِلْكَ الصُّوَرِ الَّتِي حَلَّ فِيهَا رَبُّنَا فَقَدْ وَصَفْتُمْ رَبَّكُمْ بِصِفَةِ الْمَخْلُوقَاتِ أَ وَ يَحُلُّ رَبُّكُمْ فِي شَيْ‏ءٍ حَتَّى يُحِيطَ بِهِ ذَلِكَ الشَّيْ‏ءُ فَأَيُّ فَرْقٍ بَيْنَهُ إِذاً وَ بَيْنَ سَائِرِ مَا يَحُلُّ فِيهِ مِنْ لَوْنِهِ وَ طَعْمِهِ وَ رَائِحَتِهِ وَ لِينِهِ وَ خُشُونَتِهِ وَ ثِقْلِهِ وَ خِفَّتِهِ

Rasool-Allah^-saww said: ‘You have erred the way and strayed. As for you’ – and he^-saww was addressing those who had said that Allah^-azwj Permeated into the framework of the men who used to be upon these images which we have caricatured, so we are caricaturing these, revering them due to our reverence to those images – in which our Lord^-azwj had Permeated into – ‘You have attributed your Lord^-azwj with the attributes of the created beings. Can your Lord^-azwj Permeate into something until He^-azwj would be encompassed by that thing? Which difference would be between Him^-azwj then, and between the rest of whatever He^-azwj Permeated into – from its colour, and its taste, and its smell, and its softness, and its coarseness, and its heaviness, and its lightness?

وَ لِمَ صَارَ هَذَا الْمَحْلُولُ فِيهِ‏ مُحْدَثاً وَ ذَلِكَ قَدِيماً دُونَ أَنْ يَكُونَ ذَلِكَ مُحْدَثاً وَ هَذَا قَدِيماً وَ كَيْفَ يَحْتَاجُ إِلَى الْمَحَالِّ مَنْ لَمْ يَزَلْ قَبْلَ الْمَحَالِّ وَ هُوَ عَزَّ وَ جَلَّ كَمَا لَمْ يَزَلْ‏ وَ إِذَا وَصَفْتُمُوهُ بِصِفَةِ الْمُحْدَثَاتِ فِي الْحُلُولِ فَقَدْ لَزِمَكُمْ أَنْ تَصِفُوهُ بِالزَّوَالِ

And why did this permeated one, in which was a newly occurring event, and that was Eternal – besides from that one becoming newly occurring and this one eternal? And how did He^-azwj become needy to the permeation of one who did not exist before the permeation – and He^-azwj is the Mighty and Majestic, not having been non-existent just as He^-azwj will not be non-existent (in the future). When you attribute Him^-azwj with the attributes of the newly occurring one during the permeation – so it has necessitated you all that you should be attributing Him^-azwj with the non-existence (and the coming into being).

‏ أَمَّا مَا وَصَفْتُمُوهُ بِالزَّوَالِ وَ الْحُدُوثِ فَصِفُوهُ بِالْفَنَاءِ لِأَنَّ ذَلِكَ أَجْمَعُ مِنْ صِفَاتِ الْحَالِّ وَ الْمَحْلُولِ فِيهِ وَ جَمِيعُ ذَلِكَ يُغَيِّرُ الذَّاتَ فَإِنْ كَانَ لَمْ يَتَغَيَّرْ ذَاتُ الْبَارِي عَزَّ وَ جَلَّ بِحُلُولِهِ فِي شَيْ‏ءٍ جَازَ أَنْ لَا يَتَغَيَّرَ بِأَنْ يَتَحَرَّكَ وَ يَسْكُنَ وَ يَسْوَدَّ وَ يَبْيَضَّ وَ يَحْمَرَّ وَ يَصْفَرَّ وَ تَحِلَّهُ الصِّفَاتُ الَّتِي تَتَعَاقَبُ عَلَى الْمَوْصُوفِ بِهَا حَتَّى يَكُونَ فِيهِ جَمِيعُ صِفَاتِ الْمُحْدَثِينَ وَ يَكُونَ مُحْدَثاً عَزَّ اللَّهُ تَعَالَى عَنْ ذَلِكَ

And as for what you are attributing Him^-azwj with the non-existence and the new occurrence, so attribute Him^-azwj with the perishing (then), for that is the total from the attributes of the permeating one and the permeated one in it. And the entirety of that is the changing of the self. If it is allowed that the Self of the Maker, the Exalted be changed – by His^-azwj Permeating into a thing, it would be allowed that He^-azwj Changes, by movement, and stillness, and blackness, and whiteness, and redness, and yellowness – and the permeation of the attributes which would be a consequence upon the one attributed with these – until there would happen to be in Him^-azwj the entirety of the attributes of the temporal beings, and He^-azwj would end up being temporal. (Surely) Allah^-azwj the Exalted is Mightier than that’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص فَإِذَا بَطَلَ مَا ظَنَنْتُمُوهُ مِنْ أَنَّ اللَّهَ يَحُلُّ فِي شَيْ‏ءٍ فَقَدْ فَسَدَ مَا بَنَيْتُمْ عَلَيْهِ قَوْلَكُمْ

Then Rasool-Allah^-saww said: ‘Then it invalidates what you are thinking of that Allah^-azwj Permeates into something. Thus, you have spoilt what you had built your words upon’.

قَالَ فَسَكَتَ الْقَوْمُ وَ قَالُوا سَنَنْظُرُ فِي أُمُورِنَا

He (Imam Hassan Al-Askari^-asws) said: ‘The group was silent, and they said, ‘We shall look into our matter’.

ثُمَّ أَقْبَلَ عَلَى الْفَرِيقِ الثَّانِي فَقَالَ أَخْبِرُونَا عَنْكُمْ إِذَا عَبَدْتُمْ صُوَرَ مَنْ كَانَ يَعْبُدُ اللَّهَ فَسَجَدْتُمْ لَهُ وَ صَلَّيْتُمْ فَوَضَعْتُمُ الْوُجُوهَ الْكَرِيمَةَ عَلَى التُّرَابِ بِالسُّجُودِ لَهَا فَمَا الَّذِي أَبْقَيْتُمْ لِرَبِّ الْعَالَمِينَ أَ مَا عَلِمْتُمْ أَنَّ مِنْ حَقِّ مَنْ يَلْزَمُ تَعْظِيمُهُ وَ عِبَادَتُهُ أَنْ لَا يُسَاوَى بِهِ عَبْدُهُ

Then he^-saww turned towards the second group, and he^-saww said to them: ‘Inform me^-saww from your selves. When you worship an image of the one who used to worship Allah^-azwj – and you perform Sajda to it and pray, and you place the honourable faces upon the soil – by the Sajda to it – so what is that which you are keeping for the Lord^-azwj of the worlds? Do you not know that from a Right of the One^-azwj necessitating His^-azwj Reverence and His^-azwj worship is that He^-azwj should not be equalled with His^-azwj servant?

أَ رَأَيْتُمْ مَلِكاً أَوْ عَظِيماً إِذَا سَاوَيْتُمُوهُ بِعَبِيدِهِ فِي التَّعْظِيمِ وَ الْخُشُوعِ وَ الْخُضُوعِ أَ يَكُونُ فِي ذَلِكَ وَضْعٌ مِنَ الْكَبِيرِ كَمَا يَكُونُ زِيَادَةً فِي تَعْظِيمِ الصَّغِيرِ فَقَالُوا نَعَمْ

Do you not see that when a great king is equalled with his slaves – in the reverence, and the fear, and the humbleness – does it not happen to be in that a lowering of the great one, and just as it would happen to be an increase in the reverence of the small one?’ They said, ‘Yes’.

قَالَ أَ فَلَا تَعْلَمُونَ أَنَّكُمْ مِنْ حَيْثُ تُعَظِّمُونَ اللَّهَ بِتَعْظِيمِ صُوَرِ عِبَادِهِ الْمُطِيعِينَ لَهُ تَزِرُونَ عَلَى رَبِّ الْعَالَمِينَ‏

He^-saww said: ‘Are you not knowing that you from where you are revering Allah^-azwj, by revering images of obedient servants of His^-azwj, you are falsifying upon the Lord^-azwj of the worlds?’

قَالَ فَسَكَتَ الْقَوْمُ بَعْدَ أَنْ قَالُوا سَنَنْظُرُ فِي أُمُورِنَا

He (Imam Hassan Al-Askari^-asws) said: ‘The group was silent after they said, ‘We shall look into our matter’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِلْفَرِيقِ الثَّالِثِ لَقَدْ ضَرَبْتُمْ لَنَا مَثَلًا وَ شَبَّهْتُمُونَا بِأَنْفُسِكُمْ وَ لَا سَوَاءَ وَ ذَلِكَ لِأَنَّا عِبَادُ اللَّهِ‏ مَخْلُوقُونَ مَرْبُوبُونَ نَأْتَمِرُ لَهُ فِيمَا أَمَرَنَا وَ نَنْزَجِرُ عَمَّا زَجَرَنَا وَ نَعْبُدُهُ مِنْ حَيْثُ يُرِيدُهُ مِنَّا ‏

Then Rasool-Allah^-saww said to the third group: ‘You have struck an example for us (Muslims), and you resembled us with yourselves, and we are not the same; and that is because we are servants of Allah^-azwj, Created, Nourished. We carry out His^-azwj Commands in whatever He^-azwj Commands us, and we enjoin about whatever He^-azwj Enjoined us with, and we worship Him^-azwj from wherever He^-azwj Wants from us to.

فَإِذَا أَمَرَنَا بِوَجْهٍ مِنَ الْوُجُوهِ أَطَعْنَاهُ وَ لَمْ نَتَعَدَّ إِلَى غَيْرِهِ مِمَّا لَمْ يَأْمُرْنَا وَ لَمْ يَأْذَنْ لَنَا لِأَنَّا لَا نَدْرِي لَعَلَّهُ أَرَادَ مِنَّا الْأَوَّلَ وَ هُوَ يَكْرَهُ الثَّانِيَ وَ قَدْ نَهَانَا أَنْ نَتَقَدَّمَ بَيْنَ يَدَيْهِ

When He^-azwj Commanded us with a direction from the directions, we obeyed Him^-azwj, and we did not exceed to other than it from what He^-azwj did not Command us and did not Permit for us^-saww, because we^-saww do not know perhaps He^-azwj Intended from us the first, so He^-azwj Disliked the second, and He^-azwj has Forbidden us that we should precede ahead of Him^-azwj.

فَلَمَّا أَمَرَنَا أَنْ نَعْبُدَهُ بِالتَّوَجُّهِ إِلَى الْكَعْبَةِ أَطَعْنَا ثُمَّ أَمَرَنَا بِعِبَادَتِهِ بِالتَّوَجُّهِ نَحْوَهَا فِي سَائِرِ الْبُلْدَانِ الَّتِي نَكُونُ بِهَا فَأَطَعْنَا فَلَمْ نَخْرُجْ فِي شَيْ‏ءٍ مِنْ ذَلِكَ عَنِ اتِّبَاعِ أَمْرِهِ

When He^-azwj Commanded us that we worship Him^-azwj with the direction towards the Kabah, we obeyed. Then He^-azwj Commanded us with the worshipping Him^-azwj with the direction towards it – in the rest of the countries which we happen to be in. We obeyed. Thus, we did not exit, with regards to anything from that, from following His^-azwj Commands. 

وَ اللَّهُ عَزَّ وَ جَلَّ حَيْثُ أَمَرَنَا بِالسُّجُودِ لآِدَمَ لَمْ يَأْمُرْ بِالسُّجُودِ لِصُورَتِهِ الَّتِي هِيَ غَيْرُهُ فَلَيْسَ لَكُمْ أَنْ تَقِيسُوا ذَلِكَ عَلَيْهِ لِأَنَّكُمْ لَا تَدْرُونَ لَعَلَّهُ يَكْرَهُ مَا تَفْعَلُونَ إِذْ لَمْ يَأْمُرْكُمْ بِهِ

And Allah^-azwj Mighty and Majestic, when He^-azwj Commanded with the Sajdas to Adam^-as, did not Command with the Sajdas to his^-as image which it other than him^-as. Therefore, it is not for you all that you should be comparing that upon Him^-azwj, because you are not knowing, perhaps He^-azwj Dislikes what you are doing – when He^-azwj did not Command you with it (specifically)’.

ثُمَّ قَالَ لَهُمْ رَسُولُ اللَّهِ ص أَ رَأَيْتُمْ لَوْ أَذِنَ لَكُمْ رَجُلٌ فِي دُخُولِ دَارِهِ يَوْماً بِعَيْنِهِ أَ لَكُمْ أَنْ تَدْخُلُوهَا بَعْدَ ذَلِكَ بِغَيْرِ أَمْرِهِ أَوْ لَكُمْ أَنْ تَدْخُلُوا دَاراً لَهُ أُخْرَى مِثْلَهَا بِغَيْرِ أَمْرِهِ أَوْ وَهَبَ لَكُمْ رَجُلٌ ثَوْباً مِنْ ثِيَابِهِ أَوْ عَبْداً مِنْ عَبِيدِهِ أَوْ دَابَّةً مِنْ دَوَابِّهِ أَ لَكُمْ أَنْ تَأْخُذُوا ذَلِكَ فَإِنْ لَمْ تَأْخُذُوهُ‏ أَخَذْتُمْ آخَرَ مِثْلَهُ قَالُوا لَا لِأَنَّهُ لَمْ يَأْذَنْ لَنَا فِي الثَّانِي كَمَا أَذِنَ لَنَا فِي الْأَوَّلِ

And Rasool-Allah^-saww said to them: ‘Are you seeing, if he a man were to permit you the entry into his house for one particular day, would it be for you that you keep entering it after that without his instruction, or for you to be entering another house of his similarly without his instructions? Of if a man were to gift you clothes from his clothes, or a slave from his slaves, or an animal from his animals, would it be for you that you should be taking that?’ They said, ‘Yes’. He^-saww said: ‘But if you do not take it, and (instead) take another like it?’ They said, ‘No, because he did not permit to us regarding the second, just as he had permitted to us regarding the first’.

قَالَ فَأَخْبِرُونِي اللَّهُ أَوْلَى بِأَنْ لَا يُتَقَدَّمَ عَلَى مِلْكِهِ بِغَيْرِ أَمْرِهِ أَوْ بَعْضُ الْمَمْلُوكِينَ قَالُوا بَلِ اللَّهُ أَوْلَى بِأَنْ لَا يُتَصَرَّفَ فِي مِلْكِهِ بِغَيْرِ إِذْنِهِ قَالَ فَلِمَ فَعَلْتُمْ وَ مَتَى أَمَرَكُمْ أَنْ تَسْجُدُوا لِهَذِهِ الصُّوَرِ

He^-saww said: ‘Then inform me^-saww – Is Allah^-azwj the Exalted Foremost with that none should precede Him^-azwj upon His^-azwj Kingdom without His^-azwj Command, or one of the slaves?’ They said, ‘But, Allah^-azwj is Foremost with, that none should do anything in His^-azwj Kingdom without His^-azwj Command and His^-azwj Permission’. He^-saww said: ‘Then why are you doing (worshipping idols)? And when did He^-azwj Command you that you should be doing Sajda to these images?’

قَالَ فَقَالَ الْقَوْمُ سَنَنْظُرُ فِي أُمُورِنَا وَ سَكَتُوا

He (Imam Hassan Al-Askari^-asws) said: ‘So the group said, ‘We shall look into our matter’. Then they were silent.

وَ قَالَ الصَّادِقُ ع فَوَ الَّذِي بَعَثَهُ بِالْحَقِّ نَبِيّاً مَا أَتَتْ عَلَى جَمَاعَتِهِمْ إِلَّا ثَلَاثَةُ أَيَّامٍ حَتَّى أَتَوْا رَسُولَ اللَّهِ ص فَأَسْلَمُوا وَ كَانُوا خَمْسَةً وَ عِشْرِينَ رَجُلًا مِنْ كُلِّ فِرْقَةٍ خَمْسَةٌ وَ قَالُوا مَا رَأَيْنَا مِثْلَ حُجَّتِكَ يَا مُحَمَّدُ نَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ ص

And Al-Sadiq^-asws said: ‘By the One^-azwj Who Sent him^-saww with the Truth as a Prophet^-saww! There did not come upon their group (more than) three days, until they came to Rasool-Allah^-saww, and they greeted – and there were twenty five men from each of the give groups – and they said, ‘We have not seen the likes of your^-saww arguments, O Muhammad^-saww! We hereby testify that you^-saww are a Rasool^-saww of Allah^-azwj’.

وَ قَالَ الصَّادِقُ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَأَنْزَلَ اللَّهُ تَعَالَى‏ الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ‏ فَكَانَ فِي هَذِهِ الْآيَةِ رَدّاً عَلَى ثَلَاثَةِ أَصْنَافٍ مِنْهُمْ

And Al-Sadiq^-asws said: ‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Revealed: The Praise is due to Allah, Who Created the skies and the earth and Made the darkness and the Light; then those who disbelieve set up equals with their Lord [6:1] – so there was in this Verse, a rebuttal upon three types of them: –

لَمَّا قَالَ‏ الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ‏ فَكَانَ رَدّاً عَلَى الدَّهْرِيَّةِ الَّذِينَ قَالُوا الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ

When He^-azwj Said: The Praise is due to Allah, Who Created the skies and the earth – so there was a rebuttal upon the eternalists, those who were saying, ‘The things, in it is inevitable for these (to exist), and these are perpetual’.

ثُمَّ قَالَ‏ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ فَكَانَ رَدّاً عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ

Then He^-azwj Said: and Made the darkness and the Light – So there was a rebuttal upon the dualists, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’.

ثُمَّ قَالَ‏ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ‏ فَكَانَ رَدّاً عَلَى مُشْرِكِي الْعَرَبِ الَّذِينَ قَالُوا إِنَّ أَوْثَانَنَا آلِهَةٌ

Then He^-azwj Said: ‘then those who disbelieve set up equals with their Lord [6:1] –there was a rebuttal upon the Arab polytheists, those who were saying, ‘Our idols are gods’.

ثُمَّ أَنْزَلَ اللَّهُ تَعَالَى‏ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِهَا فَكَانَ رَدّاً عَلَى مَنِ ادَّعَى مِنْ دُونِ اللَّهِ ضِدّاً أَوْ نِدّاً

Then Allah^-azwj the Exalted Revealed: Say: ‘He, Allah is One [6:1] – up to its end. There was a rebuttal in it upon everyone who claimed from besides Allah^-azwj, either an opposite or an equal.

قَالَ فَقَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ قُولُوا إِيَّاكَ نَعْبُدُ أَيْ نَعْبُدُ وَاحِداً لَا نَقُولُ كَمَا قَالَتِ الدَّهْرِيَّةُ إِنَّ الْأَشْيَاءَ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ وَ لَا كَمَا قَالَتِ الثَّنَوِيَّةُ الَّذِينَ قَالُوا إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ وَ لَا كَمَا قَالَ مُشْرِكُو الْعَرَبِ إِنَّ أَوْثَانَنَا آلِهَةٌ

He^-asws said: ‘Rasool-Allah^-saww said to his^-saww companions: ‘Say, ‘(It is) You^-azwj we worship [1:5]’ – i.e., we worship One, and do not be saying as the eternalists said, ‘The things, it is inevitable for these (to exist), and these are perpetual’, nor as the dualists said, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’, nor as the Arab polytheists said, ‘Our idols are gods’.

فَلَا نُشْرِكُ بِكَ شَيْئاً وَ لَا نَدَّعِي مِنْ دُونِكَ إِلَهاً كَمَا يَقُولُ هَؤُلَاءِ الْكُفَّارُ وَ لَا نَقُولُ كَمَا قَالَتِ الْيَهُودُ وَ النَّصَارَى إِنَّ لَكَ وَلَداً تَعَالَيْتَ عَنْ ذَلِكَ

Thus, we neither associate anything with You^-azwj, nor do we call upon a god besides You^-azwj, as these Kafirs are saying, nor are we saying as the Jews and the Christians said that there is a son for You^-azwj. Exalted are You^-azwj from that, (Higher, Greater)’.

قَالَ فَذَلِكَ قَوْلُهُ‏ وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى‏

He (Imam Hassan Al-Askari^-asws) said, ‘These are His^-azwj Words: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’.

وَ قَالَ غَيْرُهُمْ مِنْ هَؤُلَاءِ الْكُفَّارِ مَا قَالُوا قَالَ اللَّهُ يَا مُحَمَّدُ تِلْكَ أَمانِيُّهُمْ‏ الَّتِي يَتَمَنَّوْنَهَا بِلَا حُجَّةٍ قُلْ هاتُوا بُرْهانَكُمْ‏ وَ حُجَّتَكُمْ عَلَى دَعْوَاكُمْ‏ إِنْ كُنْتُمْ صادِقِينَ‏ كَمَا أَتَى مُحَمَّدٌ بِبَرَاهِينِهِ الَّتِي سَمِعْتُمُوهَا

And the others from those Kafirs said what they said. Allah^-azwj the Exalted Said: O Muhammad^-saww! These are their aspirations – which you are aspiring for with a proof. Say, ‘Give your proof – and your arguments upon your claims, if you are truthful’. [2:111] – just as Muhammad^-saww came with his^-saww proofs which you heard.

ثُمَّ قَالَ‏ بَلى‏ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ‏ يَعْنِي كَمَا فَعَلَ هَؤُلَاءِ الَّذِينَ آمَنُوا بِرَسُولِ اللَّهِ ص لَمَّا سَمِعُوا بَرَاهِينَهُ وَ حُجَجَهُ‏ وَ هُوَ مُحْسِنٌ‏ فِي عَمَلِهِ لِلَّهِ‏ فَلَهُ أَجْرُهُ‏ ثَوَابُهُ‏ عِنْدَ رَبِّهِ‏ يَوْمَ فَصْلِ الْقَضَاءِ وَ لا خَوْفٌ عَلَيْهِمْ‏ حِينَ يَخَافُ الْكَافِرُونَ مَا يُشَاهِدُونَهُ مِنَ الْعَذَابِ‏ وَ لا هُمْ يَحْزَنُونَ‏ عِنْدَ الْمَوْتِ لِأَنَّ الْبِشَارَةَ بِالْجِنَانِ تَأْتِيهِمْ عِنْدَ ذَلِكَ‏

Then He^-azwj Said: Yes! The one who submits his face to Allah – meaning, just as they did, those who believed in Rasool-Allah^-saww when they heard his^-saww proofs and his^-saww arguments, and he is a good doer – in the Knowledge of Allah^-azwj. so for him would be his Recompense – his Rewards, in the Presence of his Lord – on the Day of Decisive Judgment, There will neither be fear upon them – where they used to fear the Kafirs from what they witnessed from the punishments, nor will they be grieving [2:112] – during the death, because the glad tidings of the Paradise would come to them during that’.

ج، الإحتجاج بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ ع قَالَ: ذُكِرَ عِنْدَ الصَّادِقِ ع الْجِدَالُ فِي الدِّينِ وَ أَنَّ رَسُولَ اللَّهِ ص وَ الْأَئِمَّةَ ع قَدْ نَهَوْا عَنْهُ وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ وَ قَالُوا مَا رَأَيْنَا مِثْلَ حُجَّتِكَ يَا مُحَمَّدُ نَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ‏

‘Al-Ihtijaj’ – By his chain going up to Abu Muhammad^-asws having said: ‘There was a mention in the presence of Al-Sadiq^-asws, the debating in the Religion, and that Rasool-Allah^-saww and the Imams^-asws had forbidden from it’ – and continued the Hadeeth up to his^-asws words: ‘And they said, ‘We have not seen the like of your^-saww arguments, O Muhammad^-saww. We hereby testify that you^-saww are a Rasool^-saww of Allah^-azwj’’.[1]

2- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّهُ قَالَ: قُلْتُ لِأَبِي عَلِيِّ بْنِ مُحَمَّدٍ ع هَلْ كَانَ رَسُولُ اللَّهِ ص يُنَاظِرُ الْيَهُودَ وَ الْمُشْرِكِينَ إِذَا عَاتَبُوهُ وَ يُحَاجُّهُمْ قَالَ بَلَى مِرَاراً كَثِيرَةً مِنْهَا مَا حَكَى اللَّهُ تَعَالَى مِنْ قَوْلِهِمْ‏ وَ قالُوا ما لِهذَا الرَّسُولِ يَأْكُلُ الطَّعامَ وَ يَمْشِي فِي الْأَسْواقِ لَوْ لا أُنْزِلَ إِلَيْهِ مَلَكٌ‏ إِلَى قَوْلِهِ‏ رَجُلًا مَسْحُوراً

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – By the chain going up to Abu Muhammad Al-Askari^-asws, having said: ‘‘I^-asws said to my^-asws father^-asws, Ali^-asws Bin Muhammad^-asws: ‘Did Rasool-Allah^-saww debate with them, when they were insolent, and argue against them?’ He^-asws said: ‘Yes, many a times. From these is what Allah^-azwj has Related about their hearts: And they are saying, ‘What is the matter with this Rasool? He is eating the good, and walks in the markets. If only a great Angel had been Sent down instead of him [25:7] – up to His^-azwj Words a man bewitched [25:8].

وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى‏ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ‏

And they are saying: ‘Why was this Quran not Revealed upon a great man from the two towns? [43:31]

وَ قالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً إِلَى قَوْلِهِ‏ كِتاباً نَقْرَؤُهُ‏

And they are saying, ‘We will never believe you until you cause a spring to gush out for us from the ground [17:90] -up to His^-azwj Words a Book which we may read [17:90].

ثُمَّ قِيلَ لَهُ فِي آخِرِ ذَلِكَ لَوْ كُنْتَ نَبِيّاً كَمُوسَى لَنَزَّلْتَ عَلَيْنَا الصَّاعِقَةَ فِي مَسْأَلَتِنَا إِلَيْكَ لِأَنَّ مَسْأَلَتَنَا أَشَدُّ مِنْ مَسَائِلِ قَوْمِ مُوسَى لِمُوسَى

Then it was said to him^-saww at the end of that, ‘If you^-saww were a Prophet^-as like Musa^-as, the thunderbolt would have descended upon us during our questioning you^-saww, because our questioning is more severe than the questioning of the people of Musa^-as (was) to Musa^-as’.

قَالَ وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ قَاعِداً ذَاتَ يَوْمٍ بِمَكَّةَ بِفِنَاءِ الْكَعْبَةِ إِذَا اجْتَمَعَ جَمَاعَةٌ مِنْ رُؤَسَاءِ قُرَيْشٍ مِنْهُمُ الْوَلِيدُ بْنُ الْمُغِيرَةِ الْمَخْزُومِيُّ وَ أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ وَ أَبُو جَهْلِ بْنُ هِشَامٍ وَ الْعَاصُ بْنُ وَائِلٍ السَّهْمِيُّ وَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ وَ كَانَ مَعَهُمْ جَمْعٌ مِمَّنْ يَلِيهِمْ كَثِيرٌ وَ رَسُولُ اللَّهِ ص فِي نَفَرٍ مِنْ أَصْحَابِهِ يَقْرَأُ عَلَيْهِمْ كِتَابَ اللَّهِ وَ يُؤَدِّي إِلَيْهِمْ عَنِ اللَّهِ أَمْرَهُ وَ نَهْيَهُ

He^-asws said: ‘And that is, that Rasool-Allah^-saww was seated one day in Makkah, by the courtyard of the Kabah, when a group of the chiefs of the Quraysh gathered – from them were Al-Waleed Bin Al-Mugheira Al-Makhzoumy, and Abu Al-Bakhtary Bin Hisham, and Abu Jahl Bin Hisham, and Al-Aas Bin Wa’il Al-Sahmy, and Abdullah Bin Abu Amayya Al-Makhzoumy – and with them was a large group of the ones who followed them. And Rasool-Allah^-saww was among a number of his^-saww companions – reciting to them the Book of Allah^-azwj, and entrusting to them, on behalf of Allah^-azwj, His^-azwj Commands and His^-azwj Prohibitions.

فَقَالَ الْمُشْرِكُونَ بَعْضُهُمْ لِبَعْضٍ لَقَدِ اسْتَفْحَلَ أَمْرُ مُحَمَّدٍ وَ عَظُمَ خَطْبُهُ فَتَعَالَوْا نَبْدَأْ بِتَقْرِيعِهِ وَ تَبْكِيتِهِ‏ وَ تَوْبِيخِهِ وَ الِاحْتِجَاجِ عَلَيْهِ وَ إِبْطَالِ مَا جَاءَ بِهِ لِيَهُونَ خَطْبُهُ عَلَى أَصْحَابِهِ وَ يَصْغَرَ قَدْرُهُ عِنْدَهُمْ فَلَعَلَّهُ أَنْ يَنْزِعَهُ عَمَّا هُوَ فِيهِ‏ مِنْ غَيِّهِ وَ بَاطِلِهِ وَ تَمَرُّدِهِ وَ طُغْيَانِهِ فَإِنِ انْتَهَى وَ إِلَّا عَامَلْنَاهُ بِالسَّيْفِ الْبَاتِرِ

The Polytheists said to each other, ‘The matter of Muhammad^-saww has grown strong, and his sermons (have become) great. Come, let us censure him^-saww, and reproach him^-saww, and rebuke him^-saww, and argue against him^-saww, and invalidate whatever he^-saww has come with – in order to humiliate his^-saww sermons upon his^-saww companions, and belittle his^-saww worth in their presence. Perhaps he^-saww would be removed from what he^-saww is (indulging) in, from his^-saww error and his^-saww falsehood, and his^-saww rebellion and his^-saww tyranny. So either it ends, or else we shall work with the sharp sword’.

قَالَ أَبُو جَهْلٍ فَمَنِ الَّذِي يَلِي كَلَامَهُ وَ مُجَادَلَتَهُ‏ قَالَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُ أَنَا إِلَى ذَلِكَ أَ فَمَا تَرْضَانِي لَهُ قِرْناً حَسِيباً وَ مُجَادِلًا كَفِيّاً قَالَ أَبُو جَهْلٍ بَلَى

Abu Jahl^-la said: ‘Who is that who would follow his^-saww speech and contest it?’ Abdullah Bin Abu Amayya Al Makhzoumy said, ‘I am for that. Are you not pleased with me for as a counterpart to reckon with, a sufficing debater?’ Abu Jahl^-la said, ‘Yes’.

فَأَتَوْهُ بِأَجْمَعِهِمْ فَابْتَدَأَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ فَقَالَ يَا مُحَمَّدُ لَقَدِ ادَّعَيْتَ دَعْوَى عَظِيمَةً وَ قُلْتَ مَقَالًا هَائِلًا زَعَمْتَ أَنَّكَ رَسُولُ رَبِّ الْعَالَمِينَ وَ مَا يَنْبَغِي لِرَبِّ الْعَالَمِينَ وَ خَالِقِ الْخَلْقِ أَجْمَعِينَ أَنْ يَكُونَ مِثْلُكَ رَسُولَهُ

They came altogether, and Abdullah Bin Abu Amayya initiated, and he said, ‘O Muhammad^-saww! You^-saww have claimed a great claim, and you^-saww said a speech which boggles (the mind). You^-saww claimed that you^-saww are a Rasool^-saww of the Lord^-azwj of the worlds, and it is not befitting for the Lord^-azwj of the worlds and Creator of the entire creatures that the likes of you^-saww should become His^-azwj Rasool^-as.

بشرا [بَشَرٌ] مِثْلُنَا تَأْكُلُ كَمَا نَأْكُلُ‏ وَ تَمْشِي فِي الْأَسْوَاقِ كَمَا نَمْشِي فَهَذَا مَلِكُ الرُّومِ وَ هَذَا مَلِكُ الْفُرْسِ لَا يَبْعَثَانِ رَسُولًا إِلَّا كَثِيرَ مَالٍ عَظِيمَ حَالٍ‏ لَهُ قُصُورٌ وَ دُورٌ وَ فَسَاطِيطُ وَ خِيَامٌ وَ عَبِيدٌ وَ خُدَّامٌ وَ رَبُّ الْعَالَمِينَ فَوْقَ هَؤُلَاءِ كُلِّهِمْ وَ هُمْ عَبِيدُهُ وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ

(You^-saww are) a person like us, eating just as we eat, and walking in the markets just as we walk. So this is the king of Rome, and this is the king of Persia, they do not send messengers (ambassadors) unless he is of a lot of wealth, great status, having castles and houses for him, and orchards, and pavilions, and tents, and slaves and servants. And the Lord^-azwj of the worlds is above all of them together, and they are His^-azwj slaves. And had you^-saww been a Prophet^-saww, there would have been an Angel with you^-saww, ratifying you^-saww and we would witness him.

بَلْ لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ إِلَيْنَا نَبِيّاً لَكَانَ إِنَّمَا يَبْعَثُ إِلَيْنَا مَلَكاً لَا بَشَراً مِثْلَنَا مَا أَنْتَ يَا مُحَمَّدُ إِلَّا مَسْحُوراً وَ لَسْتَ بِنَبِيٍّ

But, had Allah^-azwj Wanted to Send a Prophet^-as to us – rather He^-azwj would have Sent a king to us, not a person like us. You^-saww, O Muhammad^-saww, are not, except bewitched, and you^-saww are not a Prophet^-as’.

فَقَالَ رَسُولُ اللَّهِ ص هَلْ بَقِيَ مِنْ كَلَامِكَ شَيْ‏ءٌ قَالَ بَلَى لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ إِلَيْنَا رَسُولًا لَبَعَثَ أَجَلَّ مَنْ فِيمَا بَيْنَنَا مَالًا وَ أَحْسَنَهُ حَالًا فَهَلَّا نَزَلَ هَذَا الْقُرْآنُ الَّذِي تَزْعَمُ أَنَّ اللَّهَ أَنْزَلَهُ عَلَيْكَ وَ انْبَعَثَكَ بِهِ رَسُولًا عَلى‏ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ‏ إِمَّا الْوَلِيدُ بْنُ الْمُغِيرَةِ بِمَكَّةَ وَ إِمَّا عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ بِالطَّائِفِ

Rasool-Allah^-saww said: ‘Does there remain anything (else) from your speech?’ He said, ‘Yes. Had Allah^-azwj Wanted to Send a Rasool^-as, He^-azwj would have Sent someone more majestic, in what is between us, in wealth, and of better state. So why wasn’t this Quran Revealed – which you^-saww claiming that Allah^-azwj Revealed it upon you^-saww and Sent you^-saww as a Rasool^-saww with it upon a great man from the two towns? [43:31] – either Al-Waleed Bin Al-Mugheira in Makkah, or Urwat Bin Mas’oud Al-Saqafy at Al-Ta’if?’

فَقَالَ رَسُولُ اللَّهِ ص هَلْ بَقِيَ مِنْ كَلَامِكَ شَيْ‏ءٌ يَا عَبْدَ اللَّهِ فَقَالَ بَلَى‏ لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً بِمَكَّةَ هَذِهِ فَإِنَّهَا ذَاتُ أَحْجَارٍ وَعِرَةٍ وَ جِبَالٍ تَكْسَحُ أَرْضَهَا وَ تَحْفِرُهَا وَ تُجْرِي فِيهَا الْعُيُونَ فَإِنَّنَا إِلَى ذَلِكَ مُحْتَاجُونَ‏ أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَ عِنَبٍ‏ فَتَأْكُلُ مِنْهَا وَ تُطْعِمُنَا

Rasool-Allah^-saww said: ‘Does there (still) remain anything from your speech, O Abdullah?’ He said, ‘Yes. ‘We will never believe you until you cause a spring to gush out for us from the ground [17:90], in this Makkah, for it is with rocks and desert plains and mountains. Its land is bare and with holes, and you^-saww should make the springs to flow therein, for we are needy to that, or there should happen to be for you, gardens of palms and grapes [17:91], so we can eat from these and feed others (as well).

فَتُفَجِّرَ الْأَنْهارَ خِلالَها خِلَالَ تِلْكَ النَّخِيلِ وَ الْأَعْنَابِ‏ تَفْجِيراً أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً فَإِنَّكَ قُلْتَ لَنَا وَ إِنْ يَرَوْا كِسْفاً مِنَ السَّماءِ ساقِطاً يَقُولُوا سَحابٌ مَرْكُومٌ‏ فَلَعَلَّنَا نَقُولُ ذَلِكَ ‏

And you should cause the rivers to gush forth in the middle of these– in the midst of these gardens and the grapes, gushing forth [17:91] Or you should cause the sky to fall down upon us, just as you are claiming, in pieces [17:92]; for you^-saww said to us And if they should see pieces of the sky falling down, they would be saying, ‘Piled up clouds’ [52:44], and perhaps we would be saying that’.

ثُمَّ قَالَ‏ أَوْ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا تَأْتِي بِهِ وَ بِهِمْ وَ هُمْ لَنَا مُقَابِلُونَ‏ أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ‏ تُعْطِينَا مِنْهُ وَ تُغْنِينَا بِهِ فَلَعَلَّنَا نَطْغَى فَإِنَّكَ قُلْتَ لَنَا كَلَّا إِنَّ الْإِنْسانَ لَيَطْغى‏ أَنْ رَآهُ اسْتَغْنى‏

Then he said, ‘And we will never believe you^-saww, or you should bring Allah and the Angels face to face (with us) [17:92], coming with Him^-azwj and with them, and they would be face to face with us, or there should happen to be for you, a house of treasures [17:93], giving us (something) from it, and enriching us with it, and we would be overwhelmed, for you^-saww said to us: Never! The human being becomes overwhelmed [96:6] if he sees himself as needless [96:7]’.

ثُمَّ قَالَ‏ أَوْ تَرْقى فِي السَّماءِ أَيْ تَصْعَدَ فِي السَّمَاءِ وَ لَنْ نُؤْمِنَ لِرُقِيِّكَ‏ أَيْ لِصُعُودِكَ‏ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ‏ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ إِلَى عَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ الْمَخْزُومِيِّ وَ مَنْ مَعَهُ بِأَنْ آمِنُوا بِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ فَإِنَّهُ رَسُولِي فَصَدِّقُوهُ فِي مَقَالِهِ فَإِنَّهُ مِنْ عِنْدِي

Then he said, ‘Or you should ascend into the sky [17:93] – i.e., go up into the sky, and we will never be believing in your ascending – of your going up, until you bring down a letter to us, we can read from it [17:93] – from Allah^-azwj, the Mighty, the Wise to Abdullah Bin Abu Amayya Al-Makhzoumy and the ones with him, that they should be believing in Muhammad^-saww Bin Abdullah Bin Abdul Muttalib^-asws, as he^-saww is My^-azwj Rasool^-saww, and they should ratify him^-saww in his^-saww speech, for he^-saww is from My^-azwj Presence.

ثُمَّ لَا أَدْرِي يَا مُحَمَّدُ إِذَا فَعَلْتَ هَذَا كُلَّهُ أُؤْمِنُ بِكَ أَوْ لَا أُؤْمِنُ بِكَ بَلْ لَوْ رَفَعْتَنَا إِلَى السَّمَاءِ وَ فَتَحْتَ أَبْوَابَهَا وَ أَدْخَلْتَنَاهَا لَقُلْنَا إِنَّما سُكِّرَتْ أَبْصارُنا أَوْ سَحَرْتَنَا

Then, I (still) don’t know, O Muhammad^-saww, when you have done all of this, whether I would believe in you^-saww or not believe in you^-saww. But, if you^-saww were to lift us up to the sky, and open its doors and enter us, for us to say But rather, our eyes have been intoxicated [15:15]’.

فَقَالَ رَسُولُ اللَّهِ ص يَا عَبْدَ اللَّهِ أَ بَقِيَ شَيْ‏ءٌ مِنْ كَلَامِكَ فَقَالَ يَا مُحَمَّدُ أَ وَ لَيْسَ فِيمَا أَوْرَدْتُهُ عَلَيْكَ كِفَايَةٌ وَ بَلَاغٌ مَا بَقِيَ شَيْ‏ءٌ فَقُلْ مَا بَدَا لَكَ وَ أَفْصِحْ عَنْ نَفْسِكَ إِنْ كَانَتْ لَكَ حُجَّةٌ وَ أْتِنَا بِمَا سَأَلْنَاكَ

Rasool-Allah^-saww said: ‘O Abdullah! Does there remain anything (else) from your speech?’ He said, ‘O Muhammad^-saww! Or isn’t it enough in what I have referred it upon you^-saww, and far-reaching. There is nothing remaining, therefore say whatever comes to you^-saww and explain from yourself^-saww – if there was an argument for you, and come to us (answers) to what we have asked you^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ أَنْتَ السَّامِعُ لِكُلِّ صَوْتٍ وَ الْعَالِمُ بِكُلِّ شَيْ‏ءٍ تَعْلَمُ مَا قَالَهُ عِبَادُكَ فَأَنْزَلَ اللَّهُ عَلَيْهِ يَا مُحَمَّدُ وَ قالُوا ما لِهذَا الرَّسُولِ يَأْكُلُ الطَّعامَ وَ يَمْشِي فِي الْأَسْواقِ‏ إِلَى قَوْلِهِ‏ رَجُلًا مَسْحُوراً

Rasool-Allah^-saww said: ‘O Allah^-azwj! You^-azwj are the Listener of every sound, and the Knower of everything. You^-azwj Know what Your^-azwj servants said’. Allah^-azwj Revealed unto him^-saww: And they are saying, ‘What is the matter with this Rasool? He is eating the good, and walks in the markets. If only a great Angel had been Sent down unto him [25:7] – up to His^-azwj Words a man bewitched [25:8].

ثُمَّ قَالَ اللَّهُ تَعَالَى‏ انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا

Then Allah^-azwj the Exalted Said: Look at how they are striking examples for you. So they have gone astray and they are not able to find a way [17:48].

ثُمَّ قَالَ يَا مُحَمَّدُ تَبارَكَ الَّذِي إِنْ شاءَ جَعَلَ لَكَ خَيْراً مِنْ ذلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ يَجْعَلْ لَكَ قُصُوراً

Then Allah^-azwj Said: “O Muhammad^-saww! Blessed is He Who, if He Desires to, will Make for you what is better than that, Gardens beneath which rivers flow, and He will Make castles for you [25:10].

وَ أَنْزَلَ عَلَيْهِ يَا مُحَمَّدُ فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى‏ إِلَيْكَ وَ ضائِقٌ بِهِ صَدْرُكَ‏ الْآيَةَ

And Revealed unto him^-saww: “O Muhammad^-saww! So, perhaps you will leave part of what is Revealed to you and your chest would become straitened by it [11:12] – the (complete) Verse.

وَ أَنْزَلَ عَلَيْهِ يَا مُحَمَّدُ وَ قالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ إِلَى قَوْلِهِ‏ وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ‏

And it was Revealed unto him^-saww: “O Muhammad^-saww! And they are saying, ‘Why has not an Angel been sent down to him? And had We Sent down an Angel, the matter would have certainly been decided [6:8] – up to His^-azwj Words: and We would certainly have Made confused to them what they make confused [6:9]

فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا عَبْدَ اللَّهِ أَمَّا مَا ذَكَرْتَ مِنْ أَنِّي آكُلُ الطَّعَامَ كَمَا تَأْكُلُونَ وَ زَعَمْتَ أَنَّهُ لَا يَجُوزُ لِأَجْلِ هَذِهِ أَنْ أَكُونَ لِلَّهِ رَسُولًا فَإِنَّمَا الْأَمْرُ لِلَّهِ‏ يَفْعَلُ ما يَشاءُ وَ يَحْكُمُ ما يُرِيدُ وَ هُوَ مَحْمُودٌ وَ لَيْسَ لَكَ وَ لَا لِأَحَدٍ الِاعْتِرَاضُ عَلَيْهِ بِلِمَ وَ كَيْفَ

Rasool-Allah^-saww said to him: ‘O Abdullah Bin Ameyt! As for what you mentioned than I^-saww eat the food just as you are eating, and you claimed that it is not allowed due to this reason that I^-saww happen to be a Rasool^-saww of Allah^-azwj, so rather the Command is Allah^-azwj’s. He^-azwj Does whatever He^-azwj so Desires to and Decides whatever He so Wants to, and He^-azwj is the Most Praised One, and it isn’t for you, nor for anyone to object to Him^-azwj with ‘why’, and ‘how’.

أَ لَا تَرَى أَنَّ اللَّهَ كَيْفَ أَفْقَرَ بَعْضاً وَ أَغْنَى بَعْضاً وَ أَعَزَّ بَعْضاً وَ أَذَلَّ بَعْضاً وَ أَصَحَّ بَعْضاً وَ أَسْقَمَ بَعْضاً وَ شَرَّفَ بَعْضاً وَ وَضَعَ بَعْضاً وَ كُلُّهُمْ مِمَّنْ يَأْكُلُ الطَّعَامَ

Do you not see Allah^-azwj the Exalted how He^-azwj Impoverishes some, and Enriches some, and Honours some, and Disgraces some, and Grants health to some, and Causes other to be sick, and Ennobles some, and Ignoble some, and all of them are from the ones who eat the food?

ثُمَّ لَيْسَ لِلْفُقَرَاءِ أَنْ يَقُولُوا لِمَ أَفْقَرْتَنَا وَ أَغْنَيْتَهُمْ وَ لَا لِلْوُضَعَاءِ أَنْ يَقُولُوا لِمَ وَضَعْتَنَا وَ شَرَّفْتَهُمْ [وَ] لَا لِلزَّمْنَى وَ الضُّعَفَاءِ أَنْ يَقُولُوا لِمَ أَزْمَنْتَنَا وَ أَضْعَفْتَنَا وَ صَحَّحْتَهُمْ وَ لَا لِلْأَذِلَّاءِ أَنْ يَقُولُوا لِمَ أَذْلَلْتَنَا وَ أَعْزَزْتَهُمْ وَ لَا لِقِبَاحِ الصُّوَرِ أَنْ يَقُولُوا لِمَ أَقْبَحْتَنَا وَ جَمَّلْتَهُمْ

Then, it isn’t for the poor that they should be saying, ‘Why did You^-azwj Impoverish us and Enrich them?’ Nor is it for the ignoble ones that they should be saying, ‘Why did You^-azwj Drop us and Ennobled them?’ Nor for the sick and the weak ones that they should be saying, ‘Why did You^-azwj Make us sick and weak, and Granted them good health?’ Nor for the disgraced ones that they should be saying, ‘Why did You^-azwj Humiliate us and Honoured them?’ Nor for the ugly of face that they should be saying, ‘Why did You^-azwj Make us to be ugly and them as beautiful?’

بَلْ إِنْ قَالُوا ذَلِكَ كَانُوا عَلَى رَبِّهِمْ رَادِّينَ وَ لَهُ فِي أَحْكَامِهِ مُنَازِعِينَ وَ بِهِ كَافِرِينَ وَ لَكَانَ جَوَابُهُ لَهُمْ أَنَا الْمَلِكُ الْخَافِضُ الرَّافِعُ الْمُغْنِي الْمُفْقِرُ الْمُعِزُّ الْمُذِلُّ الْمُصَحِّحُ الْمُسْقِمُ وَ أَنْتُمُ الْعَبِيدُ لَيْسَ لَكُمْ إِلَّا التَّسْلِيمُ لِي وَ الِانْقِيَادُ لِحُكْمِي فَإِنْ سَلَّمْتُمْ كُنْتُمْ عِبَاداً مُؤْمِنِينَ وَ إِنْ أَبَيْتُمْ كُنْتُمْ بِي كَافِرِينَ وَ بِعُقُوبَاتِي مِنَ الْهَالِكِينَ

But, if they were to say that, they would be repelling against their Lord^-azwj, and be disputants to Him^-azwj with regards to His^-azwj Decisions, and they would be Kafirs due to it. But, His^-azwj Answer to them (would be): “I^-azwj am the King, the Abaser, the Raiser, the Enricher, the Impoverisher, the Honourer, the Humiliater, the Restorer of the health of the sick ones – and you are the slaves. It isn’t for you except for the submission to Me^-azwj and the following of My^-azwj Decisions. If you were to submit, you would be Momineen servants, and if you refuse, you would be Kafirs with Me^-azwj, and by My^-azwj Punishment (you would be) from the destroyed ones!”

ثُمَّ أَنْزَلَ اللَّهُ عَلَيْهِ يَا مُحَمَّدُ قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ‏ يَعْنِي آكُلُ الطَّعَامَ‏ يُوحى‏ إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ يَعْنِي قُلْ لَهُمْ أَنَا فِي الْبَشَرِيَّةِ مِثْلُكُمْ وَ لَكِنْ رَبِّي خَصَّنِي بِالنُّبُوَّةِ دُونَكُمْ كَمَا يَخُصُّ بَعْضَ الْبَشَرِ بِالْغِنَى وَ الصِّحَّةِ وَ الْجَمَالِ دُونَ بَعْضٍ مِنَ الْبَشَرِ فَلَا تُنْكِرُوا أَنْ يَخُصَّنِي أَيْضاً بِالنُّبُوَّةِ

Then Allah^-azwj the Exalted Revealed unto him^-saww: O Muhammad^-saww! Say: But rather, I am a person like you [18:110] – meaning, ‘I^-saww eat the food’, it is Revealed to me that your God is one God – meaning, say them, ‘I^-saww am, with regards to being a human being, am like you all, but my^-saww Lord^-azwj Specialised me^-saww with the Prophet-hood besides you all, just as He^-azwj Specialised some of the human beings with the riches, and the good health, and the beauty besides the other from the humans. Therefore, you should not be denying that He^-azwj can Specialise me^-saww with the Prophet-hood as well’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ أَمَّا قَوْلُكَ هَذَا مَلِكُ الرُّومِ وَ مَلِكُ الْفُرْسِ لَا يَبْعَثَانِ رَسُولًا إِلَّا كَثِيرَ الْمَالِ عَظِيمَ الْحَالِ لَهُ قُصُورٌ وَ دُورٌ وَ فَسَاطِيطُ وَ خِيَامٌ وَ عَبِيدٌ وَ خُدَّامٌ وَ رَبُّ الْعَالَمِينَ فَوْقَ هَؤُلَاءِ كُلِّهِمْ فَإِنَّهُمْ عَبِيدُهُ فَإِنَّ اللَّهَ لَهُ التَّدْبِيرُ وَ الْحُكْمُ لَا يَفْعَلُ عَلَى ظَنِّكَ وَ حُسْبَانِكَ وَ لَا بِاقْتِرَاحِكَ بَلْ‏ يَفْعَلُ ما يَشاءُ وَ يَحْكُمُ ما يُرِيدُ وَ هُوَ مَحْمُودٌ

Then Rasool-Allah^-saww said: ‘And as for your words, ‘This is the king of Rome, and this is the king of Persia, they do not send messengers (ambassadors) unless he is of a lot of wealth, great status, having castles and houses for him, and orchards, and pavilions, and tents, and slaves and servants. And the Lord^-azwj of the worlds is above all of them together, for they are His^-azwj slaves’ – so Allah^-azwj, there is a Strategy for Him^-azwj and the Decision. He^-azwj does not Do upon your thinking and your reckoning, nor by your suggestions, but He^-azwj Does whatever He^-azwj so Desires to, and Decides whatever He^-azwj so Wants to, and He^-azwj is the Most Praised One.

يَا عَبْدَ اللَّهِ إِنَّمَا بَعَثَ اللَّهُ نَبِيَّهُ لِيُعَلِّمَ النَّاسَ دِينَهُمْ وَ يَدْعُوَهُمْ إِلَى رَبِّهِمْ وَ يَكِدَّ نَفْسَهُ فِي ذَلِكَ آنَاءَ لَيْلِهِ وَ نَهَارِهِ فَلَوْ كَانَ صَاحِبَ قُصُورٍ يَحْتَجِبُ فِيهَا وَ عَبِيدٍ وَ خَدَمٍ يَسْتُرُونَهُ عَنِ النَّاسِ أَ لَيْسَ كَانَتِ الرِّسَالَةُ تَضِيعُ وَ الْأُمُورُ تَتَبَاطَأُ أَ وَ مَا تَرَى الْمُلُوكَ إِذَا احْتَجَبُوا كَيْفَ يَجْرِي الْفَسَادُ وَ الْقَبَائِحُ مِنْ حَيْثُ لَا يَعْلَمُونَ بِهِ وَ لَا يَشْعُرُونَ

O Abdullah! But rather, Allah^-azwj Sent His^-azwj Prophet^-saww for the people to know their Religion, and he^-saww called them to their Lord^-azwj, and he^-saww exhausts himself^-saww in the middle of the night and the two ends of the day. Had he^-saww been owner of the castles, he^-saww would have concealed himself^-saww inside these – and the slaves, and the servants, veiling him from the people. Wouldn’t the Message be wasted and the matters delayed? Or, do you not see the kings when they are veiled – how the corruption and the ugliness flow from where they are not even knowing of it, nor aware of it?

يَا عَبْدَ اللَّهِ إِنَّمَا بَعَثَنِي اللَّهُ وَ لَا مَالَ لِي لِيُعَرِّفَكُمْ قُدْرَتَهُ وَ قُوَّتَهُ وَ أَنَّهُ هُوَ النَّاصِرُ لِرَسُولِهِ لَا تَقْدِرُونَ عَلَى قَتْلِهِ وَ لَا مَنْعِهِ مِنْ رِسَالَتِهِ

O Abdullah! But rather, Allah^-azwj Sent me^-saww, and there is no wealth for me^-saww – in order to Make you recognise His^-azwj Power and His^-azwj Strength, and it is Him^-azwj Who is the Helper of His^-azwj Rasool^-saww. They are neither able upon killing him^-saww nor preventing him^-saww from (the delivery of) his^-saww Message.

فَهَذَا أَبْيَنُ فِي قُدْرَتِهِ وَ فِي عَجْزِكُمْ وَ سَوْفَ يُظْفِرُنِي اللَّهُ بِكُمْ فَأُوَسِّعُكُمْ قَتْلًا وَ أَسْراً ثُمَّ يُظْفِرُنِي اللَّهُ بِبِلَادِكُمْ وَ يَسْتَوْلِي عَلَيْهَا الْمُؤْمِنُونَ مِنْ دُونِكُمْ وَ دُونَ مَنْ يُوَافِقُكُمْ عَلَى دِينِكُمْ

Thus, this is clearer with regards to His^-azwj Power and regarding your frustrations, and soon Allah^-azwj would Make me^-saww to be victorious against you all and Extend the killing and the captivity. Then Allah^-azwj would Make me^-saww to be victorious in your city, and the Momineen would rule upon it besides you all, and besides the one who are in harmony with you upon your religion’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ أَمَّا قَوْلُكَ وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ بَلْ لَوْ أَرَادَ أَنْ يَبْعَثَ إِلَيْنَا نَبِيّاً لَكَانَ إِنَّمَا يَبْعَثُ لَنَا مَلَكاً لَا بَشَراً مِثْلَنَا فَالْمَلَكُ لَا تُشَاهِدُهُ حَواسُّكُمْ لِأَنَّهُ مِنْ جِنْسِ هَذَا الْهَوَاءِ لَا عِيَانَ مِنْهُ

Then Rasool-Allah^-saww said: ‘And as for your words to me, ‘And had you^-saww been a Prophet^-saww, there would have been an Angel with you^-saww, ratifying you^-saww and we would witness him. But, had Allah^-azwj Wanted to Send a Prophet^-as to us – rather He^-azwj would have Sent a king to us, not a person like us’ – So the Angel is such that your faculties cannot witness him, because he is of a genus of this air, not visible from it.

وَ لَوْ شَاهَدْتُمُوهُ بِأَنْ يُزَادَ فِي قُوَى أَبْصَارِكُمْ لَقُلْتُمْ لَيْسَ هَذَا مَلَكاً بَلْ هَذَا بَشَرٌ لِأَنَّهُ إِنَّمَا كَانَ يَظْهَرُ لَكُمْ بِصُورَةِ الْبَشَرِ الَّذِي قَدْ أَلِفْتُمُوهُ لِتَفْهَمُوا عَنْهُ مَقَالَتَهُ وَ تَعْرِفُوا خِطَابَهُ وَ مُرَادَهُ فَكَيْفَ كُنْتُمْ تَعْلَمُونَ صِدْقَ الْمَلَكِ وَ أَنَّ مَا يَقُولُهُ حَقٌّ ‏

And, if you were to see him – by an increase in the strength of your visions – you would be saying, ‘This isn’t an Angel, but, this is a human being!’ because rather, he would have appeared to you all in the image of the human being – which you are accustomed to understand his speech from him, and recognised his address by it and his purpose. So how would you know the truthfulness of an Angel, and that whatever he is saying is true?

بَلْ إِنَّمَا بَعَثَ اللَّهُ بَشَراً وَ أَظْهَرَ عَلَى يَدِهِ الْمُعْجِزَاتِ الَّتِي لَيْسَتْ فِي طَبَائِعِ الْبَشَرِ الَّذِينَ قَدْ عَلِمْتُمْ ضَمَائِرَ قُلُوبِهِمْ فَتَعْلَمُونَ بِعَجْزِكُمْ عَمَّا جَاءَ بِهِ أَنَّهُ مُعْجِزَةٌ وَ أَنَّ ذَلِكَ شَهَادَةٌ مِنَ اللَّهِ بِالصِّدْقِ لَهُ وَ لَوْ ظَهَرَ لَكُمْ مَلَكٌ وَ ظَهَرَ عَلَى يَدِهِ مَا يَعْجِزُ عَنْهُ الْبَشَرُ لَمْ يَكُنْ فِي ذَلِكَ مَا يَدُلُّكُمْ أَنَّ ذَلِكَ لَيْسَ فِي طَبَائِعِ سَائِرِ أَجْنَاسِهِ مِنَ الْمَلَائِكَةِ حَتَّى يَصِيرَ ذَلِكَ مُعْجِزاً

But rather, Allah^-azwj Sent a human being, and Manifested upon his hands, the miracles which aren’t the norm for the human being – the one who knows the consciences of your hearts. You would be knowing, by your inabilities from whatever he^-saww came with, that it is indeed a miracle, and that it is a testimony from Allah^-azwj the Exalted with the ratification for him^-saww. And had He^-azwj Manifested an Angel to you all, and Manifested upon his hands what the human being would be frustrated from, there would not happen to be a justice for you all in that – for that would not be from the norms of the rest of the species from the Angels – until that would become (to be counted as) a miracle.

أَ لَا تَرَوْنَ أَنَّ الطُّيُورَ الَّتِي تَطِيرُ لَيْسَ ذَلِكَ مِنْهَا بِمُعْجِزٍ لِأَنَّ لَهَا أَجْنَاساً يَقَعُ مِنْهَا مِثْلُ طَيَرَانِهَا وَ لَوْ أَنَّ آدَمِيّاً طَارَ كَطَيَرَانِهَا كَانَ ذَلِكَ مُعْجِزاً فَاللَّهُ عَزَّ وَ جَلَّ سَهَّلَ عَلَيْكُمُ الْأَمْرَ وَ جَعَلَهُ بِحَيْثُ يَقُومُ عَلَيْكُمْ حُجَّتُهُ وَ أَنْتُمْ تَقْتَرِحُونَ عِلْمَ الصَّعْبِ‏ الَّذِي لَا حُجَّةَ فِيهِ

Are you not seeing the birds which are flying – that is not a miracle from them, because for it is a species, from which occurs the likes of flight. And if a human was to fly like its flying, that would be (counted as) a miracle. Allah^-azwj mighty and Majestic has Made the matter easy upon you, and Made it when a proof would be established upon you, and you are suggesting a difficult matter in which there is no proof’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ أَمَّا قَوْلُكَ مَا أَنْتَ إِلَّا رَجُلٌ مَسْحُورٌ فَكَيْفَ أَكُونُ كَذَلِكَ وَ قَدْ تَعْلَمُونَ أَنِّي فِي صِحَّةِ التَّمْيِيزِ وَ الْعَقْلِ فَوْقَكُمْ فَهَلْ جَرَّبْتُمْ عَلَيَّ مُنْذُ نَشَأْتُ إِلَى أَنِ اسْتَكْمَلْتُ أَرْبَعِينَ سَنَةً خِزْيَةً أَوْ ذِلَّةً أَوْ كَذِبَةً أَوْ جِنَايَةً [خَنَاءً] أَوْ خَطأً مِنَ الْقَوْلِ أَوْ سَفَهاً مِنَ الرَّأْيِ

Then Rasool-Allah^-saww said: ‘And as for your words, ‘You^-saww are not except a man bewitched’, so how can I^-saww be like that, and you are knowing that I^-saww am of healthy discernment and intellect, above you all. Have you experienced upon me^-saww, since I^-saww grew up – up to the completion of forty years, any offence, or an error, or a lie, or a crime, or a mistake from the speech, or foolishness from the view?

أَ تَظُنُّونَ أَنَّ رَجُلًا يَعْتَصِمُ طُولَ هَذِهِ الْمُدَّةِ بِحَوْلِ نَفْسِهِ وَ قُوَّتِهَا أَوْ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ وَ ذَلِكَ مَا قَالَ اللَّهُ تَعَالَى‏ انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا إِلَى أَنْ يُثْبِتُوا عَلَيْكَ عَمًى بِحُجَّةٍ أَكْثَرَ مِنْ دَعَاوِيهِمُ الْبَاطِلَةِ الَّتِي يُبَيِّنُ عَلَيْكَ التَّحْصِيلُ بُطْلَانَهَا

Are you thinking that a man who is protected for the length of this period is by the might of his own self or by the Mighty of Allah^-azwj and His^-azwj Strength? And that is what Allah^-azwj the Exalted Said: Look at how they are striking examples for you. So they have gone astray and they are not able to find a way [17:48] – until they are affirming against you^-saww blindly – by arguing more than their false claims – which is clear upon you^-saww, and collection of its falsehood’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ أَمَّا قَوْلُكَ‏ لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى‏ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ‏ الْوَلِيدِ بْنِ الْمُغِيرَةِ بِمَكَّةَ أَوْ عُرْوَةَ بِالطَّائِفِ فَإِنَّ اللَّهَ لَيْسَ يَسْتَعْظِمُ مَالَ الدُّنْيَا كَمَا تَسْتَعْظِمُهُ أَنْتَ وَ لَا خَطَرَ لَهُ عِنْدَهُ كَمَا لَهُ عِنْدَكَ بَلْ لَوْ كَانَتِ الدُّنْيَا عِنْدَهُ تَعْدِلُ جَنَاحَ بَعُوضَةٍ لَمَا سَقَى كَافِراً بِهِ مُخَالِفاً لَهُ شَرْبَةَ مَاءٍ وَ لَيْسَ قِسْمَةُ رَحْمَةِ اللَّهِ إِلَيْكَ

Then Rasool-Allah^-saww said: ‘And as for your words, ‘Why was this Quran not Revealed upon a great man from the two towns? [43:31], Al-Waleed Bin Al-Mugheira in Makkah or Urwat in Al-Ta’if –Allah^-azwj the Exalted does not Consider the wealth of the world as a great thing – just as you are considering it to be great, nor is it worth for Him^-azwj in His^-azwj Presence just as it is in your presence. But, if the world in His^-azwj Presence were to equate to even a wing of a mosquito, He^-azwj would not have Quenched a Kafir with it, contrary to him drinking the water, and the Mercy of Allah^-azwj wouldn’t be apportioned to you.

بَلِ اللَّهُ هُوَ الْقَاسِمُ لِلرَّحْمَاتِ وَ الْفَاعِلُ لِمَا يَشَاءُ فِي عَبِيدِهِ وَ إِمَائِهِ وَ لَيْسَ هُوَ عَزَّ وَ جَلَّ مِمَّنْ يَخَافُ أَحَداً كَمَا تَخَافُهُ أَنْتَ لِمَالِهِ وَ حَالِهِ فَعَرَفْتَهُ [فَتَعْرِفَهُ‏] بِالنُّبُوَّةِ لِذَلِكَ وَ لَا مِمَّنْ يَطْمَعُ فِي أَحَدٍ فِي مَالِهِ أَوْ حَالِهِ كَمَا تَطْمَعُ فَتَخُصَّهُ بِالنُّبُوَّةِ لِذَلِكَ وَ لَا مِمَّنْ يُحِبُّ أَحَداً مَحَبَّةَ الْهَوَى كَمَا تُحِبُّ فَيُقَدِّمَ مَنْ لَا يَسْتَحِقُّ التَّقْدِيمَ

But Allah^-azwj, He^-azwj is the Distributor of the Mercies, and is the Doer of whatever He^-azwj so Desires to regarding His^-azwj slaves and His^-azwj maids. And He^-azwj isn’t the Mighty and Majestic from the ones who fear anyone – just as you tend to fear him for his wealth and his status, so you would recognise him to be with the Prophet-hood due to that, nor from the ones who covet in anyone regarding his wealth or regarding his status just as you tend to covet, so you would specialise him with the Prophet-hood due to that, nor from the ones who love anyone, with the love of the desires just as you tend to love, so you would precede the one who does not deserve the preceding.

وَ إِنَّمَا مُعَامَلَتُهُ بِالْعَدْلِ فَلَا يُؤْثِرُ لِأَفْضَلِ مَرَاتِبِ الدِّينِ وَ خِلَالِهِ‏ إِلَّا الْأَفْضَلَ فِي طَاعَتِهِ وَ الْأَجَدَّ فِي خِدْمَتِهِ وَ كَذَا لَا يُؤَخِّرُ فِي مَرَاتِبِ‏ الدِّينِ وَ خِلَالِهِ‏ إِلَّا أَشَدَّهُمْ تَبَاطُؤاً عَنْ طَاعَتِهِ

And rather, His^-azwj Dealings are with the justice, so He^-azwj does not Grace the ranks of the Religion and its majesty except to the one most superior in His^-azwj obedience, and the most diligent in His^-azwj service. And, similar to that, He^-azwj Delays in the ranks of the Religion and its majesty – only from the most severe of them in laziness from His^-azwj obedience.

وَ إِذَا كَانَ هَذَا صِفَتُهُ لَمْ يَنْظُرْ إِلَى مَالٍ وَ لَا إِلَى حَالٍ بَلْ هَذَا الْمَالُ وَ الْحَالُ مِنْ تَفَضُّلِهِ وَ لَيْسَ لِأَحَدٍ مِنْ عِبَادِهِ عَلَيْهِ ضَرِيبَةٌ لَازِمَةٌ فَلَا يُقَالُ لَهُ إِذَا تَفَضَّلْتَ بِالْمَالِ عَلَى عَبْدٍ فَلَا بُدَّ أَنْ تَتَفَضَّلَ عَلَيْهِ بِالنُّبُوَّةِ أَيْضاً لِأَنَّهُ لَيْسَ لِأَحَدٍ إِكْرَاهُهُ عَلَى خِلَافِ مُرَادِهِ وَ لَا إِلْزَامُهُ تَفَضُّلًا لِأَنَّهُ تَفَضَّلَ قَبْلَهُ بِنِعْمَةٍ

And when this was His^-azwj Character, He^-azwj would not look at the wealth, nor at a status, but this wealth and the status are from His^-azwj Grace, and it is not for anyone from His^-azwj servants to make a protest. It cannot be said that when He^-azwj Graced the wealth upon His^-azwj servant, therefore it is inevitable that He^-azwj should Grace the Prophet-hood upon him as well, because it isn’t for anyone to dislike it, (when) it is different to his purpose, nor Compel Him^-azwj for a Grace, because the Grace before it, is a Favour.

أَ لَا تَرَى يَا عَبْدَ اللَّهِ كَيْفَ أَغْنَى وَاحِداً وَ قَبَّحَ صُورَتَهُ وَ كَيْفَ حَسَّنَ صُورَةَ وَاحِدٍ وَ أَفْقَرَهُ وَ كَيْفَ شَرَّفَ وَاحِداً وَ أَفْقَرَهُ وَ كَيْفَ أَغْنَى وَاحِداً وَ وَضَعَهُ

Do you not see, O Abdullah, how He^-azwj Enriches someone and (gives him) an ugly face, and how He^-azwj (Gives) someone a good face and Impoverishes him, and how He^-azwj Ennobles someone and Impoverishes him, and how He^-azwj Enriches someone and Ignoble him?

ثُمَّ لَيْسَ لِهَذَا الْغَنِيِّ أَنْ يَقُولَ هَلَّا أُضِيفَ إِلَى يَسَارِي جَمَالُ فُلَانٍ وَ لَا لِلْجَمِيلِ أَنْ يَقُولَ هَلَّا أُضِيفَ إِلَى جِمَالِي مَالُ فُلَانٍ وَ لَا لِلشَّرِيفِ أَنْ يَقُولَ هَلَّا أُضِيفَ إِلَى شَرَفِي مَالُ فُلَانٍ وَ لَا لِلْوَضِيعِ أَنْ يَقُولَ هَلَّا أُضِيفَ إِلَى ضِعَتِي شَرَفُ فُلَانٍ

Then it is not for this rich one that he should be saying, ‘Why was I not added to my prosperity with the beauty of so and so?’ Nor for the beautiful that he should be saying, ‘Why was I not added to my beauty with the wealth of so and so?’ Nor for the noble one that he should be saying, ‘Why was I not added to my nobility with the wealth of so and so? Nor for the ignoble one that he should be saying, ‘Why was I not added to my ignominy with the nobility of so and so?’

وَ لَكِنَّ الْحُكْمَ لِلَّهِ يَقْسِمُ كَيْفَ يَشَاءُ وَ يَفْعَلُ كَمَا يَشَاءُ وَ هُوَ حَكِيمٌ فِي أَفْعَالِهِ مَحْمُودٌ فِي أَعْمَالِهِ وَ ذَلِكَ قَوْلُهُ‏ وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى‏ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ‏ ‏

But, the Decision is for Allah^-azwj. He^-azwj Apportions howsoever He^-azwj so Desires to, and Does whatever He^-azwj so Desires to, and He^-azwj is the Wise in His^-azwj Deeds, the Most Praised in His^-azwj Deeds. And these are the Words of the Exalted: Why was this Quran not Revealed upon a great man from the two towns? [43:31].

قَالَ اللَّهُ تَعَالَى‏ أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ‏ يَا مُحَمَّدُ نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا فَأَحْوَجَنَا بَعْضاً إِلَى بَعْضٍ أَحْوَجَ هَذَا إِلَى مَالِ ذَلِكَ وَ أَحْوَجَ ذَلِكَ إِلَى سِلْعَةِ هَذَا وَ إِلَى خِدْمَتِهِ‏

Allah^-azwj the Exalted Says: Are they distributing the Mercy of your Lord – O Muhammad^-saww?, We Distribute among them their livelihoods in the life of the world [43:32]. So, we are needy of each other. Our needs – this one to the wealth of that one, and the need of that one to the help of this one, and this one to his service. 

فَتَرَى أَجَلَّ الْمُلُوكِ وَ أَغْنَى الْأَغْنِيَاءِ مُحْتَاجاً إِلَى أَفْقَرِ الْفُقَرَاءِ فِي ضَرْبٍ مِنَ الضُّرُوبِ إِمَّا سِلْعَةٌ مَعَهُ لَيْسَتْ مَعَهُ وَ إِمَّا خِدْمَةٌ يَصْلُحُ لَهَا لَا يَتَهَيَّأُ لِذَلِكَ الْمَلِكِ أَنْ يَسْتَغْنِيَ إِلَّا بِهِ

You will see the most majestic of the kings and the richest of the rich ones being needy to the poorest of the poor regarding a matter from the matters – either a commodity which is with him which isn’t with him (the other one), or a service which he is right for it, to prepare for the king which he cannot be needless from except by it.

وَ إِمَّا بَابٌ مِنَ الْعُلُومِ وَ الْحِكَمِ هُوَ فَقِيرٌ إِلَى أَنْ يَسْتَفِيدَهَا مِنْ هَذَا الْفَقِيرِ الَّذِي يَحْتَاجُ‏ إِلَى مَالِ ذَلِكَ الْمَلِكِ الْغَنِيِّ وَ ذَلِكَ الْمَلِكُ يَحْتَاجُ إِلَى عِلْمِ هَذَا الْفَقِيرِ أَوْ رَأْيِهِ أَوْ مَعْرِفَتِهِ

And as for a door of knowledge and the wisdom. Thus, he (the rich or king) would be poor to benefit from this poor one who is needy to the wealth of that rich king, and that king is needy to the knowledge of this poor one, or his opinion, or his understanding.

ثُمَّ لَيْسَ لِلْمَلِكِ أَنْ يَقُولَ هَلَّا اجْتَمَعَ إِلَى مَالِي عِلْمُ هَذَا الْفَقِيرِ وَ لَا لِلْفَقِيرِ أَنْ يَقُولَ هَلَّا اجْتَمَعَ إِلَى رَأْيِي وَ عِلْمِي وَ مَا أَتَصَرَّفُ فِيهِ مِنْ فُنُونِ الْحِكَمِ مَالُ هَذَا الْمَلِكِ الْغَنِيِ

Then, it isn’t for the poor one that he should be saying, ‘Why wasn’t my opinion, and my knowledge, and what I expend regarding it from the skill of the wisdom, gathered to the wealth of this rich king?’

ثُمَّ قَالَ‏ وَ رَفَعْنا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضاً سُخْرِيًّا ثُمَّ قَالَ يَا مُحَمَّدُ قُلْ لَهُمْ‏ وَ رَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ‏ أَيْ مَا يَجْمَعُهُ هَؤُلَاءِ مِنْ أَمْوَالِ الدُّنْيَا

Then He^-azwj Said: and We have Exalted some of them above others in ranks, that some of them may take others in subjection [43:32]. Then He^-azwj Said: O Muhammad^-saww! and the Mercy of your Lord is better than what they are amassing [43:32]’ – the amassing of these ones, from the wealth of the world’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ أَمَّا قَوْلُكَ‏ لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً إِلَى آخِرِ مَا قُلْتَهُ فَإِنَّكَ اقْتَرَحْتَ عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ أَشْيَاءَ مِنْهَا مَا لَوْ جَاءَكَ بِهِ لَمْ يَكُنْ بُرْهَاناً لِنُبُوَّتِهِ وَ رَسُولُ اللَّهِ يَرْتَفِعُ‏ أَنْ يَغْتَنِمَ جَهْلَ الْجَاهِلِينَ وَ يَحْتَجَّ عَلَيْهِمْ بِمَا لَا حُجَّةَ فِيهِ

Then Rasool-Allah^-saww said: ‘And as for your words, ‘We will never believe you until you cause a spring to gush out for us from the ground [17:90] – up to the end of what you said. So you are suggesting unto Muhammad^-saww, Rasool^-saww of Allah^-azwj, certain things – from these being what, if he^-saww was to come to you with it, it would not happen to be a proof of his^-saww Prophet-hood, and Rasool-Allah^-saww is higher than to take to the ignorance of the ignorant ones, and argue against them with what there is no proof in it.

وَ مِنْهَا مَا لَوْ جَاءَكَ بِهِ كَانَ مَعَهُ هَلَاكُكَ وَ إِنَّمَا يُؤْتَى بِالْحُجَجِ وَ الْبَرَاهِينِ لِيُلْزِمَ عِبَادَ اللَّهِ الْإِيمَانَ بِهَا لَا لِيَهْلِكُوا بِهَا فَإِنَّمَا اقْتَرَحْتَ هَلَاكَكَ وَ رَبُّ الْعَالَمِينَ أَرْحَمُ بِعِبَادِهِ وَ أَعْلَمُ بِمَصَالِحِهِمْ مِنْ أَنْ يُهْلِكَهُمْ بِمَا يَقْتَرِحُونَ

And from these is what, if he^-saww was to come to you with it, there would be your destruction with it. And rather, he^-saww would come with the arguments and the proofs in order to necessitate the servants of Allah^-azwj to the Eman with it, not to be destroying them with it – for rather, you suggested your own destruction, and the Lord^-azwj of the worlds is more Merciful with His^-azwj servants, and more Knowing with their betterment than for them to be destroyed just as they are suggesting.

وَ مِنْهَا الْمُحَالُ الَّذِي لَا يَصِحُّ وَ لَا يَجُوزُ كَوْنُهُ وَ رَسُولُ رَبِّ الْعَالَمِينَ يُعَرِّفُكَ ذَلِكَ وَ يَقْطَعُ مَعَاذِيرَكَ وَ يَضِيقُ عَلَيْكَ سَبِيلُ مُخَالَفَتِهِ وَ يُلْجِئُكَ بِحُجَجِ اللَّهِ إِلَى تَصْدِيقِهِ حَتَّى لَا يَكُونَ لَكَ عِنْدَ ذَلِكَ مَحِيدٌ وَ لَا مَحِيصٌ‏

And from these is the impossible, which is not correct, nor can its existence be allowed, and the Rasool^-saww of the Allah^-azwj, Lord^-azwj of the worlds would Make you recognise that, and Cut off your excuses, and Constrict upon you the ways of opposing it, and he^-saww would persevered with the Arguments of Allah^-azwj up to its ratification, until there would not happen to be for you, neither any avoidance from it nor an escape.

وَ مِنْهَا مَا قَدِ اعْتَرَفْتَ عَلَى نَفْسِكَ أَنَّكَ فِيهِ مُعَانِدٌ مُتَمَرِّدٌ لَا تَقْبَلُ حُجَّةً وَ لَا تُصْغِي إِلَى بُرْهَانٍ وَ مَنْ كَانَ كَذَلِكَ فَدَوَاؤُهُ عَذَابُ اللَّهِ‏ النَّازِلُ مِنْ سَمَائِهِ أَوْ فِي جَحِيمِهِ أَوْ بِسُيُوفِ أَوْلِيَائِهِ

And from these is what you have acknowledged against your own self that therein is obstinacy and rebellion. You will not accept any proof nor listen to any evidence, and the one who was like that, so his cure is the Punishment of the Fire descending from His^-azwj sky, or in His^-azwj Blazing Fire, or by the swords of His^-azwj friends.

وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ‏ لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً بِمَكَّةَ هَذِهِ فَإِنَّهَا ذَاتُ حِجَارَةٍ وَ صُخُورٍ وَ جِبَالٍ تَكْسَحُ أَرْضَهَا وَ تَحْفِرُهَا وَ تُجْرِي فِيهَا الْعُيُونَ فَإِنَّنَا إِلَى ذَلِكَ مُحْتَاجُونَ فَإِنَّكَ سَأَلْتَ هَذَا وَ أَنْتَ جَاهِلٌ بِدَلَائِلِ اللَّهِ

And as for your words, O Abdullah, ‘We will never believe you until you cause a spring to gush out for us from the ground [17:90] – in Makkah, for it is with stones and rocks and mountains. Its land is bare and with holes, and you^-saww should make the springs to flow therein, for we are needy to that’ – so you asked this, and you are ignorant with the Evidences of Allah^-azwj.

يَا عَبْدَ اللَّهِ أَ رَأَيْتَ لَوْ فَعَلْتَ هَذَا كُنْتَ مِنْ أَجْلِ هَذَا نَبِيّاً قَالَ لَا قَالَ أَ رَأَيْتَ الطَّائِفَ الَّتِي لَكَ فِيهَا بَسَاتِينُ أَ مَا كَانَ هُنَاكَ مَوَاضِعُ فَاسِدَةٌ صَعْبَةٌ أَصْلَحْتَهَا وَ ذَلَّلْتَهَا وَ كَسَحْتَهَا وَ أَجْرَيْتَ فِيهَا عُيُوناً اسْتَنْبَطْتَهَا قَالَ بَلَى

O Abdullah! What is your view, if I^-saww was to do this, would I^-saww be, from the reason of this, a Prophet^-as? What is your view of Al-Ta’if which is for you, wherein are orchards. Was is not over there a ruined place, difficult, so your corrected it – drilled it and levelled it – and springs gushed forth from it, deriving from it?’ He said, ‘Yes’.

قَالَ وَ هَلْ لَكَ فِيهَا فِي هَذَا نُظَرَاءُ قَالَ بَلَى قَالَ أَ فَصِرْتَ بِذَلِكَ أَنْتَ وَ هُمْ أَنْبِيَاءُ قَالَ لَا

He^-saww said: ‘And is there for you, a match in this?’ He said, ‘Yes’. He^-saww said, ‘Have you and they become Prophets^-as due to that?’ He said, ‘No’.

قَالَ فَكَذَلِكَ لَا يَصِيرُ هَذَا حُجَّةً لِمُحَمَّدٍ لَوْ فَعَلَهُ عَلَى نُبُوَّتِهِ فَمَا هُوَ إِلَّا كَقَوْلِكَ لَنْ نُؤْمِنَ لَكَ حَتَّى تَقُومَ وَ تَمْشِيَ عَلَى الْأَرْضِ أَوْ حَتَّى تَأْكُلَ الطَّعَامَ كَمَا يَأْكُلُ النَّاسُ

He^-saww said: ‘Similar to that, this does not become a proof for Muhammad^-saww upon his^-saww Prophet-hood, if he^-saww was to do it. It is not, except like your words, ‘We will not believe you^-saww until you^-saww arise and walk upon the ground, or until you eat the food just as the people eat’.

وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ‏ أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَ عِنَبٍ‏ فَتَأْكُلَ مِنْهَا وَ تُطْعِمَنَا وَ تُفَجِّرَ الْأَنْهارَ خِلالَها تَفْجِيراً أَ وَ لَيْسَ لِأَصْحَابِكَ وَ لَكَ جَنَّاتٌ مِنْ نَخِيلٍ وَ عِنَبٍ بِالطَّائِفِ تَأْكُلُونَ وَ تُطْعِمُونَ مِنْهَا وَ تُفَجِّرُونَ الْأَنْهَارَ خِلَالَهَا تَفْجِيراً أَ فَصِرْتُمْ أَنْبِيَاءَ بِهَذَا قَالَ لَا

And as for your words, O Abdullah, ‘or there should happen to be for you, gardens of palms and grapes [17:91], so you could eat from it and feed (others), and for the rivers to burst forth in their midst – Or aren’t there for your companions and for you, gardens of palm trees and grapes in Al-Ta’if? You are eating from these and feeding (others) from it, and the rivers are flowing in their midst, bursting forth. Have you become Prophets^-as due to this?’ He said, ‘No’.

قَالَ فَمَا بَالُ اقْتِرَاحِكُمْ‏ عَلَى رَسُولِ اللَّهِ ص أَشْيَاءَ لَوْ كَانَتْ كَمَا تَقْتَرِحُونَ لَمَا دَلَّتْ عَلَى صِدْقِهِ بَلْ لَوْ تَعَاطَاهَا لَدَلَّ تَعَاطِيهَا عَلَى كَذِبِهِ لِأَنَّهُ حِينَئِذٍ يَحْتَجُّ بِمَا لَا حُجَّةَ فِيهِ وَ يَخْتَدِعُ الضُّعَفَاءَ عَنْ عُقُولِهِمْ وَ أَدْيَانِهِمْ وَ رَسُولُ رَبِّ الْعَالَمِينَ يَجِلُّ وَ يَرْتَفِعُ عَنْ هَذَا

He^-saww said: ‘What is the matter you are suggesting upon a Rasool^-saww of Allah^-azwj, such things, if these were to take place just as you are suggesting, it would not evidence upon his^-saww truthfulness? But, if you were to be given it, his^-saww giving you it would evidence upon his^-saww lie, because he^-saww would be arguing then with what there is no proof in it, and it would deceive the weak minded from their intellects and their religions – and the Rasool^-saww of the Lord^-azwj of the world is more majestic and higher than this.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا عَبْدَ اللَّهِ وَ أَمَّا قَوْلُكَ‏ أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً فَإِنَّكَ قُلْتَ‏ وَ إِنْ يَرَوْا كِسْفاً مِنَ السَّماءِ ساقِطاً يَقُولُوا سَحابٌ مَرْكُومٌ‏ فَإِنَّ فِي سُقُوطِ السَّمَاءِ عَلَيْكُمْ هَلَاكَكُمْ وَ مَوْتَكُمْ

Then Rasool-Allah^-saww said: ‘O Abdullah! And as for your words, ‘Or you should cause the sky to fall down upon us, just as you are claiming, in pieces [17:92] for you^-saww said And if they should see pieces of the sky falling down, they would be saying, ‘Piled up clouds’ [52:44]’ – so in the falling of the sky upon you would be your destruction and your deaths.

فَإِنَّمَا تُرِيدُ بِهَذَا مِنْ رَسُولِ اللَّهِ ص أَنْ يُهْلِكَكَ وَ رَسُولُ رَبِّ الْعَالَمِينَ أَرْحَمُ بِكَ مِنْ ذَلِكَ لَا يُهْلِكُكَ وَ لَكِنَّهُ يُقِيمُ عَلَيْكَ حُجَجَ اللَّهِ وَ لَيْسَ حُجَجُ اللَّهِ لِنَبِيِّهِ عَلَى حَسَبِ اقْتِرَاحِ عِبَادِهِ

Rather, what you are wanting from Rasool-Allah^-saww is your own destruction, and the Rasool^-saww of the Lord^-azwj of the worlds is more merciful with you than that, and will not destroy you. But, he^-saww would establish the Proof of Allah^-azwj upon you, and a Proof of Allah^-azwj for His^-azwj Prophet^-saww alone isn’t upon a reckoning of the suggestions of His^-azwj servants.

لِأَنَّ الْعِبَادَ جُهَّالٌ بِمَا يَجُوزُ مِنَ الصَّلَاحِ وَ بِمَا لَا يَجُوزُ مِنَ [مِنْهُ‏] الْفَسَادِ وَ قَدْ يَخْتَلِفُ اقْتِرَاحُهُمْ وَ يَتَضَادُّ حَتَّى يَسْتَحِيلَ وُقُوعُهُ وَ اللَّهُ لَا يُجْرِي تَدْبِيرَهُ عَلَى مَا يَلْزَمُ بِهِ الْمُحَالُ

(This is) because the servants are ignorant with what is allowed from the betterment, and with what is not allowed from it, and with the corruption – and their suggestions have differed and are contrary, to the extent that its occurrence would be impossible, and Allah^-azwj, His^-azwj Strategy does not flow upon what the impossible is necessitated with’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ هَلْ رَأَيْتَ يَا عَبْدَ اللَّهِ طَبِيباً كَانَ دَوَاؤُهُ لِلْمَرْضَى عَلَى حَسَبِ اقْتِرَاحَاتِهِمْ وَ إِنَّمَا يَفْعَلُ بِهِ مَا يَعْلَمُ صَلَاحَهُ فِيهِ أَحَبَّهُ الْعَلِيلُ أَوْ كَرِهَهُ فَأَنْتُمُ الْمَرْضَى وَ اللَّهُ طَبِيبُكُمْ فَإِنْ أَنْفَذْتُمْ لِدَوَائِهِ شَفَاكُمْ وَ إِنْ تَمَرَّدْتُمْ عَلَيْهِ أَسْقَمَكُمْ‏

Then Rasool-Allah^-saww said: ‘And have you seen a physician, O Abdullah? Would his medication would be upon a reckoning of their (patients) suggestions? But rather, he does with them what he knows would be their betterment in it, whether the patients likes it or dislikes it. You are the patients, and Allah^-azwj is your Physician. If you are led by His^-azwj medication, you would be healed, and if you rebel against Him^-azwj, you would become sick.

وَ بَعْدُ فَمَتَى رَأَيْتَ يَا عَبْدَ اللَّهِ مُدَّعِي حَقٍّ مِنْ قِبَلِ رَجُلٍ أَوْجَبَ عَلَيْهِ حَاكِمٌ مِنْ حُكَّامِهِمْ فِيمَا مَضَى بَيِّنَةً عَلَى دَعْوَاهُ عَلَى حَسَبِ اقْتِرَاحِ الْمُدَّعَى عَلَيْهِ إِذاً مَا كَانَ يَثْبُتُ لِأَحَدٍ عَلَى أَحَدٍ دَعْوَى وَ لَا حَقٌّ وَ لَا كَانَ بَيْنَ ظَالِمٍ وَ مَظْلُومٍ وَ لَا بَيْنَ صَادِقٍ وَ كَاذِبٍ فَرْقٌ

And thereafter, so when have you seen, O Abdullah, a claimants right in front of a man – there is obligated upon him a judge from their judges – in what is past – present evidence upon his claim based upon the reckoning of the suggestions of the defendant? Then, it would not be proven for anyone against anyone, neither a claim nor a right, and there would neither be any difference between an oppressor from the oppressed, nor a truthful from a liar’.

ثُمَّ قَالَ يَا عَبْدَ اللَّهِ وَ أَمَّا قَوْلُكَ‏ أَوْ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا يُقَابِلُونَنَا وَ نُعَايِنُهُمْ‏ فَإِنَّ هَذَا مِنْ الْمُحَالِ الَّذِي لَا خَفَاءَ بِهِ لِأَنَّ رَبَّنَا عَزَّ وَ جَلَّ لَيْسَ كَالْمَخْلُوقِينَ يَجِي‏ءُ وَ يَذْهَبُ وَ يَتَحَرَّكُ وَ يُقَابِلُ شَيْئاً حَتَّى يُؤْتَى بِهِ فَقَدْ سَأَلْتُمُوهُ بِهَذَا الْمُحَالِ وَ إِنَّمَا هَذَا الَّذِي دَعَوْتَ إِلَيْهِ صِفَةُ أَصْنَامِكُمْ الضَّعِيفَةِ الْمَنْقُوصَةِ الَّتِي لَا تَسْمَعُ وَ لَا تُبْصِرُ وَ لَا تَعْلَمُ وَ لَا تُغْنِي عَنْكُمْ شَيْئاً وَ لَا عَنْ أَحَدٍ

Then he^-saww said: ‘O Abdullah^-asws! And as for your words, ‘or you should bring Allah and the Angels face to face (with us) [17:92] and we should see them – so this is from the impossibilities which there is no concealment with. Our Lord^-azwj Mighty and Majestic, is not like the creatures coming and going, and moving, and facing anything until one can come with Him^-azwj. So, you have asked with this, the impossible, and rather, this is which you are calling towards – attributes of your idols, the weak, the imperfect – which neither hear, nor see, nor known, nor do they avail you all of anything, nor from anyone.

يَا عَبْدَ اللَّهِ أَ وَ لَيْسَ لَكَ ضِيَاعٌ وَ جَنَّاتٌ بِالطَّائِفِ وَ عَقَارٌ بِمَكَّةَ وَ قُوَّامٌ عَلَيْهَا قَالَ بَلَى قَالَ أَ فَتُشَاهِدُ جَمِيعَ أَحْوَالِهَا بِنَفْسِكَ أَوْ بِسُفَرَاءَ بَيْنَكَ وَ بَيْنَ مُعَامِلِيكَ قَالَ بِسُفَرَاءَ

O Abdullah! Or, aren’t there any estates and gardens for you at Al-Ta’if, and properties at Makkah, and custodians over these?’ He said, ‘Yes’. He^-saww said: ‘So do you oversee the entirety of their states by yourself, or by the ambassadors between you and your affairs?’ He said, ‘By my ambassadors’.

قَالَ أَ رَأَيْتَ لَوْ قَالَ مُعَامِلُوكَ وَ أَكَرَتُكَ وَ خَدَمُكَ لِسُفَرَائِكَ لَا نُصَدِّقُكُمْ فِي هَذِهِ السِّفَارَةِ إِلَّا أَنْ تَأْتُونَا بِعَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ لِنُشَاهِدَهُ فَنَسْمَعَ مَا تَقُولُونَ عَنْهُ شِفَاهاً كُنْتَ تُسَوِّغُهُمْ هَذَا أَ وَ كَانَ يَجُوزُ لَهُمْ عِنْدَكَ ذَلِكَ قَالَ لَا

He^-saww said: What is your view if your office bearers, and your employees, and your servants were to say to your ambassadors, ‘We will not ratify you regarding these ambassadors, until if you come to us with Abdullah Bin Abu Amayya (himself) for us to see him, and we can hear what you are saying, verbally (from him personally)’. Would they be justified in this, or would that be allowed for them in your^-saww presence?’ He said, ‘No’.

قَالَ فَمَا الَّذِي يَجِبُ عَلَى سُفَرَائِكَ أَ لَيْسَ أَنْ يَأْتُوهُمْ عَنْكَ بِعَلَامَةٍ صَحِيحَةٍ تَدُلُّهُمْ عَلَى صِدْقِهِمْ يَجِبُ عَلَيْهِمْ أَنْ يُصَدِّقُوهُمْ قَالَ بَلَى عَنْهَا وَ إِذَا

He^-saww said: ‘What is that which is obligated upon your ambassadors? Shouldn’t they be coming to them from you with correct signs, pointing them (servants) upon their truthfulness, thus obligating upon them that they (servants) should be ratifying them (ambassadors)?’ He said, ‘Yes’.

قَالَ يَا عَبْدَ اللَّهِ أَ رَأَيْتَ سَفِيرَكَ لَوْ أَنَّهُ لَمَّا سَمِعَ مِنْهُمْ هَذَا عَادَ إِلَيْكَ وَ قَالَ قُمْ مَعِي فَإِنَّهُمْ قَدِ اقْتَرَحُوا عَلَيَّ مَجِيئَكَ مَعِي أَ لَيْسَ يَكُونُ لَكَ مُخَالِفاً وَ تَقُولُ لَهُ إِنَّمَا أَنْتَ رَسُولٌ لَا مُشِيرٌ وَ آمِرٌ قَالَ بَلَى

He^-saww said: ‘O Abdullah! What is your view of your ambassador, if when they hear this from them, they return to you and say, ‘Arise with me, for they had suggested to me to come with you’. Wouldn’t you happen to be opposed to this, and be saying to him, ‘But rather, you are a messenger, you are neither a governor nor a commander?’ He said, ‘Yes’’.

قَالَ فَكَيْفَ صِرْتَ تَقْتَرِحُ عَلَى رَسُولِ رَبِّ الْعَالَمِينَ مَا لَا تُسَوِّغُ عَلَى أَكَرَتِكَ وَ مُعَامِلِيكَ أَنْ يَقْتَرِحُوهُ عَلَى رَسُولِكَ إِلَيْهِمْ وَ كَيْفَ أَرَدْتَ مِنْ رَسُولِ رَبِّ الْعَالَمِينَ أَنْ يَسْتَذِمَّ عَلَى رَبِّهِ‏ بِأَنْ يَأْمُرَ عَلَيْهِ وَ يَنْهَى وَ أَنْتَ لَا تُسَوِّغُ مِثْلَ هَذَا عَلَى رَسُولِكَ إِلَى أَكَرَتِكَ وَ قُوَّامِكَ هَذِهِ حُجَّةٌ قَاطِعَةٌ لِإِبْطَالِ جَمِيعِ مَا ذَكَرْتَهُ فِي كُلِّ مَا اقْتَرَحْتَهُ يَا عَبْدَ اللَّهِ

He^-saww said: ‘How did you come to suggest upon a Rasool^-saww of the Lord^-azwj of the worlds – what is not justified for your employees and your office bearers that they should be suggesting upon your messenger to them? And how did you want from a Rasool^-saww of the Lord^-azwj of the worlds that he^-saww advances to his^-saww Lord^-azwj with what He^-azwj would Command against it and Forbid? And you are not justifying the likes of this to your own messenger to your employees, and are establishing these pieces of arguments to invalidate the entirety of what I^-saww mentioned, regarding each of what you suggested, O Abdullah!

وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ‏ أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ‏ وَ هُوَ الذَّهَبُ أَ مَا بَلَغَكَ أَنَّ لِعَظِيمِ مِصْرَ بُيُوتاً مِنْ زُخْرُفٍ قَالَ بَلَى قَالَ أَ فَصَارَ بِذَلِكَ نَبِيّاً قَالَ لَا قَالَ فَكَذَلِكَ لَا تُوجِبُ لِمُحَمَّدٍ لَوْ كَانَتْ لَهُ نُبُوَّةٌ وَ مُحَمَّدٌ لَا يَغْتَنِمُ جَهْلَكَ بِحُجَجِ اللَّهِ

And as for your words, O Abdullah, ‘or there should happen to be for you, a house of treasures [17:93] – and it is the gold. Had it nor reached you that the governor of Egypt had a house of treasures?’ He said, ‘Yes’. He^-saww said: ‘Does he become a Prophet^-as due to that?’ He said, ‘No’. He^-saww said: ‘Like that, that is not a requirement for Muhammad^-saww for him^-saww to be a Prophet^-saww, and Muhammad^-saww will not take your ignorance with an argument of Allah^-azwj.

وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ‏ أَوْ تَرْقى‏ فِي السَّماءِ ثُمَّ قُلْتَ‏ وَ لَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ‏ يَا عَبْدَ اللَّهِ الصُّعُودُ إِلَى السَّمَاءِ أَصْعَبُ مِنَ النُّزُولِ وَ إِذَا اعْتَرَفْتَ عَلَى نَفْسِكَ أَنَّكَ لَا تُؤْمِنُ إِذَا صَعِدْتَ فَكَذَلِكَ حُكْمُ النُّزُولِ

And as for your words, O Abdullah, ‘Or you should ascend into the sky [17:93]. Then you said, ‘until you bring down a letter to us, we can read from it [17:93]. O Abdullah! The ascending to the sky is more difficult than the descend from it, and when you have acknowledged upon yourself that you would not believe even if you do ascend, so like that is the decision of the descent.

ثُمَّ قُلْتَ‏ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ‏ ثُمَّ مِنْ بَعْدِ ذَلِكَ لَا أَدْرِي أُومِنُ بِكَ أَوْ لَا أُومِنُ بِكَ فَأَنْتَ يَا عَبْدَ اللَّهِ مُقِرٌّ بِأَنَّكَ تُعَانِدُ حُجَّةَ اللَّهِ عَلَيْكَ فَلَا دَوَاءَ لَكَ إِلَّا تَأْدِيبُهُ عَلَى يَدِ أَوْلِيَائِهِ الْبَشَرِ أَوْ مَلَائِكَتِهِ الزَّبَانِيَةِ وَ قَدْ أَنْزَلَ اللَّهُ عَلَيَّ حِكْمَةً جَامِعَةً لِبُطْلَانِ كُلِّ مَا اقْتَرَحْتَهُ

Then you said, ‘until you bring down a letter to us, we can read from it [17:93], and after that I don’t know whether I would believe in you^-saww or not believe in you^-saww’ – So you, O Abdullah, are accepting that you are obstinate against the proof of Allah^-azwj upon you. There is no cure for you except that there is disciplined for you upon the hands of His^-azwj friends from the human beings or His^-azwj Angels, and Allah^-azwj the Exalted has already Sent down the comprehensive Wisdom to invalidate everything what you suggested.

فَقَالَ تَعَالَى‏ قُلْ‏ يَا مُحَمَّدُ سُبْحانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا مَا أَبْعَدَ رَبِّي عَنْ أَنْ يَفْعَلَ الْأَشْيَاءَ عَلَى مَا تَقْتَرِحُهُ الْجُهَّالُ بِمَا يَجُوزُ وَ بِمَا لَا يَجُوزُ وَ هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا لَا يَلْزَمُنِي إِلَّا إِقَامَةُ حُجَّةِ اللَّهِ الَّتِي أَعْطَانِي وَ لَيْسَ لِي أَنْ آمُرَ عَلَى رَبِّي وَ لَا أَنْهَى وَ لَا أُشِيرَ فَأَكُونَ كَالرَّسُولِ الَّذِي بَعَثَهُ مَلِكٌ إِلَى قَوْمٍ مِنْ مُخَالِفِيهِ فَرَجَعَ إِلَيْهِ يَأْمُرُهُ أَنْ يَفْعَلَ بِهِمْ مَا اقْتَرَحُوهُ عَلَيْهِ

The Exalted Said: “Say: – O Muhammad^-saww, Glory be to my Lord; am I except a human being, a Rasool? [17:93]. How remote is my^-saww Lord^-azwj from Doing the things upon a reckoning of what the ignorant ones suggest – with what is allowed and with what is not allowed. And since I^-saww am only a human being, a Rasool^-saww, it necessitates me^-saww the establishment of the proof of Allah^-azwj which He^-azwj Gives me^-saww, and it isn’t for me that I^-saww instruct upon my^-saww Lord^-azwj, nor forbid, nor consult. Then I^-saww would become like the messengers which the king sends to a people from his adversaries, but he returns to him instructing him that he deals with them what he is suggesting upon it (instead)’.

فَقَالَ أَبُو جَهْلٍ يَا مُحَمَّدُ هَاهُنَا وَاحِدَةٌ أَ لَسْتَ زَعَمْتَ أَنَّ قَوْمَ مُوسَى احْتَرَقُوا بِالصَّاعِقَةِ لَمَّا سَأَلُوهُ أَنْ يُرِيَهُمُ اللَّهُ جَهْرَةً قَالَ بَلَى قَالَ فَلَوْ كُنْتَ نَبِيّاً لَاحْتَرَقْنَا نَحْنُ أَيْضاً فَقَدْ سَأَلْنَا أَشَدَّ مِمَّا سَأَلَ قَوْمُ مُوسَى لِأَنَّهُمْ زَعَمْتَ أَنَّهُمْ قَالُوا أَرِنَا اللَّهَ جَهْرَةً وَ نَحْنُ نَقُولُ لَنْ نُؤْمِنَ لَكَ حَتَّى‏ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا نُعَايِنُهُمْ

Abu Jahl^-la said, ‘O Muhammad^-saww! Over here there is one (problem). Didn’t you^-saww claim that the people of Musa^-as were incinerated by the thunderbolt due to them having asked he^-as show them Allah^-azwj openly?’ He^-saww said: ‘Yes’. He^-la said, ‘If you^-saww were a Prophet^-saww, you^-saww should get us to be incinerated as well, so we have asked harsher questions than what the people of Musa^-as had asked, because they, by your^-saww alleging, said, ‘Show us Allah openly [4:153], and we say, ‘We will never believe in you^-saww until or you should bring Allah and the Angels face to face (with us) [17:92], we can see them’.

فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا جَهْلٍ أَ مَا عَلِمْتَ قِصَّةَ إِبْرَاهِيمَ الْخَلِيلِ ع لَمَّا رُفِعَ فِي الْمَلَكُوتِ وَ ذَلِكَ قَوْلُ رَبِّي‏ وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ‏ قَوَّى اللَّهُ بَصَرَهُ لَمَّا رَفَعَهُ دُونَ السَّمَاءِ حَتَّى أَبْصَرَ الْأَرْضَ وَ مَنْ عَلَيْهَا ظَاهِرِينَ وَ مُسْتَتِرِينَ فَرَأَى رَجُلًا وَ امْرَأَةً عَلَى فَاحِشَةٍ فَدَعَا عَلَيْهِمَا بِالْهَلَاكِ فَهَلَكَا

Rasool-Allah^-saww said: ‘O Abu Jahl^-la! Or do you^-la not know the story of Ibrahim^-as, the Friend (of the Beneficent) when he^-saww was raised to the kingdoms? And these are the Words of my^-saww Lord^-azwj And thus did We Show Ibrahim the Kingdom of the skies and the earth and that he might be from the ones of certainty [6:75]. Allah^-azwj Strengthened his^-as vision until he visualised the earth and the ones upon it apparently, and the concealed ones. He^-as saw a man and a woman upon an immorality, and he^-as supplicated against them with the destruction. They were destroyed. Then he^-as saw another (couple), and he^-saww supplicated against them with the destruction. So, they were destroyed.

ثُمَّ رَأَى آخَرَيْنِ فَدَعَا عَلَيْهِمَا بِالْهَلَاكِ فَهَلَكَا ثُمَّ رَأَى آخَرَيْنِ فَهَمَّ بِالدُّعَاءِ عَلَيْهِمَا فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ يَا إِبْرَاهِيمُ اكْفُفْ دَعْوَتَكَ عَنْ عِبَادِي وَ إِمَائِي فَإِنِّي أَنَا الْغَفُورُ الرَّحِيمُ الْجَبَّارُ الْحَلِيمُ لَا تَضُرُّنِي ذُنُوبُ عِبَادِي وَ إِمَائِي كَمَا لَا تَنْفَعُنِي طَاعَتُهُمْ

Then he^-as saw another (couple), so he^-as thought of supplicating against them, but Allah^-azwj Revealed unto him^-as: “Stop your^-as supplications against My^-azwj servants and My^-azwj maids, for I^-azwj am the Forgiving, the Merciful, the Tender, the Forbearing. The sins of My^-azwj servants do not harm Me^-azwj just as their worship does not benefit Me^-azwj.

وَ لَسْتُ‏ أَسُوسُهُمْ بِشِفَاءِ الْغَيْظِ كَسِيَاسَتِكَ فَاكْفُفْ دَعْوَتَكَ عَنْ عِبَادِي‏ فَإِنَّمَا أَنْتَ عَبْدٌ نَذِيرٌ لَا شَرِيكٌ فِي الْمَمْلَكَةِ وَ لَا مُهَيْمِنٌ عَلَيَ

And I^-azwj do not Deal with them by the Anger like your^-as dealings, therefore stop your^-as supplication from My^-azwj servants, for rather, you^-as are a servant, a warner. You^-as are not an associate in the Kingdoms, nor a controller upon Me^-azwj.

وَ عِبَادِي مَعِي بَيْنَ خِلَالٍ‏ ثَلَاثٍ إِمَّا تَابُوا إِلَيَّ فَتُبْتُ عَلَيْهِمْ وَ غَفَرْتُ ذُنُوبَهُمْ وَ سَتَرْتُ عُيُوبَهُمْ وَ إِمَّا كَفَفْتُ عَنْهُمْ عَذَابِي لِعِلْمِي بِأَنَّهُ سَيَخْرُجُ مِنْ أَصْلَابِهِمْ ذُرِّيَّاتٌ مُؤْمِنُونَ فَأَرْفُقُ بِالْآبَاءِ الْكَافِرِينَ وَ أَتَأَنَّى بِالْأُمَّهَاتِ الْكَافِرَاتِ وَ أَرْفَعُ عَنْهُمْ عَذَابِي لِيَخْرُجَ ذَلِكَ الْمُؤْمِنُ مِنْ أَصْلَابِهِمْ فَإِذَا تَزَايَلُوا حَقَّ بِهِمْ‏ عَذَابِي وَ حَاقَ بِهِمْ بَلَائِي

And My^-azwj servants upon between three states – either they would repent to Me^-azwj so I^-azwj would Turn to them and Forgive their sins and Veil their faults, or I^-azwj would Pause My^-azwj Punishment from them due to My^-azwj Knowledge that there would be coming out Momineen offspring from their loins. I^-azwj am Kind with the Kafir fathers and the Kafir mothers, and Lift My^-azwj Punishment from them in order for a Momin to come out from their loins. When they are separated, My^-azwj Punishment would be Released with them and My^-azwj afflictions would catch up with them.

وَ إِنْ لَمْ يَكُنْ هَذَا وَ لَا هَذَا فَإِنَّ الَّذِي أَعْدَدْتُهُ لَهُمْ مِنْ عَذَابِي أَعْظَمُ مِمَّا تُرِيدُهُ بِهِمْ فَإِنَّ عَذَابِي لِعِبَادِي عَلَى حَسَبِ جَلَالِي وَ كِبْرِيَائِي

And if neither this happens, nor this – than what which I^-azwj have Prepared for them from My^-azwj Punishments – is greater than what you^-as are intending with them, for My^-azwj Punishment to My^-azwj servants is upon a reckoning of My^-azwj Majesty and My^-azwj Greatness.

يَا إِبْرَاهِيمُ فَخَلِّ بَيْنِي وَ بَيْنَ عِبَادِي فَإِنِّي أَرْحَمُ بِهِمْ مِنْكَ وَ خَلِّ بَيْنِي وَ بَيْنَ عِبَادِي فَإِنِّي أَنَا الْجَبَّارُ الْحَلِيمُ الْعَلَّامُ الْحَكِيمُ أُدَبِّرُهُمْ بِعِلْمِي وَ أُنَفِّذُ فِيهِمْ قَضَائِي وَ قَدَرِي

O Ibrahim^-as! Vacate between Me^-azwj and My^-azwj servants, for I^-azwj are more Merciful with them than you^-as are, and vacate between Me^-azwj and My^-azwj servants, for I^-azwj, I^-azwj am the Compeller, the Forbearing, the Knowing, the Wise. I^-azwj Plan them with My^-azwj Knowledge, and I^-azwj Implement among them My^-azwj Judgments and My^-azwj Ordainments!”

ثُمَّ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يَا أَبَا جَهْلٍ إِنَّمَا دَفَعَ عَنْكَ الْعَذَابَ لِعِلْمِهِ بِأَنَّهُ سَيُخْرِجُ مِنْ صُلْبِكَ ذُرِّيَّةً طَيِّبَةً عِكْرِمَةَ ابْنَكَ وَ سَيَلِي مِنْ أُمُورِ الْمُسْلِمِينَ مَا إِنْ أَطَاعَ اللَّهَ فِيهِ كَانَ عِنْدَ اللَّهِ جَلِيلًا وَ إِلَّا فَالْعَذَابُ نَازِلٌ عَلَيْكَ

Then Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted, O Abu Jahl^-la, is rather Repelling the Punishment from you^-la due to His^-azwj Knowledge that there would be coming out from your loins, a good offspring – Ikrima your^-la so, and he would be ruling from the affairs of the Muslims what, if he was to obey Allah^-azwj and His^-azwj Rasool^-saww during it, he would be majestic in the Presence of Allah^-azwj, or else the Punishment would descend upon you^-la.

وَ كَذَلِكَ سَائِرُ قُرَيْشٍ السَّائِلِينَ لَمَّا سَأَلُوا مِنْ هَذَا إِنَّمَا أُمْهِلُوا لِأَنَّ اللَّهَ عَلِمَ أَنَّ بَعْضَهُمْ سَيُؤْمِنُ بِمُحَمَّدٍ وَ يَنَالُ بِهِ السَّعَادَةَ فَهُوَ لَا يَقْتَطِعُهُ عَنْ تِلْكَ السَّعَادَةِ وَ لَا يَبْخَلُ بِهَا عَلَيْهِ أَوْ مَنْ يُولَدُ مِنْهُ مُؤْمِنٌ فَهُوَ يُنْظِرُ أَبَاهُ‏ لِإِيصَالِ ابْنِهِ إِلَى السَّعَادَةِ وَ لَوْ لَا ذَلِكَ لَنَزَلَ الْعَذَابُ بِكَافَّتِكُمْ فَانْظُرْ نَحْوَ السَّمَاءِ

And similar to that are the Quraysh, the questioners – when they are asking this, they are rather being Respited – because Allah^-azwj Knows that some of them would be believing in Muhammad^-saww (later one), and attain the happiness with it. Thus, He^-azwj is Exalted. He^-azwj is not Cutting him off from that happiness, nor is He^-azwj being Stingy with him upon it, or the ones who would be born from him being a Momin. He^-azwj Waits with his father so that his son can come to happiness. And had it not been for that, the Punishment would descend with all of them. Look around at the sky!’

فَنَظَرَ إِلَى أَكْنَافِهَا وَ إِذَا أَبْوَابُهَا مُفَتَّحَةٌ وَ إِذَا النِّيرَانُ نَازِلَةٌ مِنْهَا مُسَامِتَةٌ لِرُءُوسِ الْقَوْمِ تَدْنُو مِنْهُمْ حَتَّى وَجَدُوا حَرَّهَا بَيْنَ أَكْتَافِهِمْ فَارْتَعَدَتْ فَرَائِصُ أَبِي جَهْلٍ وَ الْجَمَاعَةِ

He^-la looked, and its gateways had been opened, and the fires were descending from it aligned to the heads of the people, approaching them – until they found its heat between their shoulders. The limbs of Abu Jahl^-la and the group (started) trembling.

فَقَالَ رَسُولُ اللَّهِ ص وَ لَا تَرُوعَنَّكُمْ فَإِنَّ اللَّهَ لَا يُهْلِكُكُمْ بِهَا وَ إِنَّمَا أَظْهَرَهَا عِبْرَةً لَكُمْ

Rasool-Allah^-saww said: ‘Do not let it terrify you, for you would not be destroyed by it, and rather its appearance is a lesson for you all’.

ثُمَّ نَظَرُوا وَ إِذَا قَدْ خَرَجَ مِنْ ظُهُورِ الْجَمَاعَةِ أَنْوَارٌ قَابَلَتْهَا وَ رَفَعَتْهَا وَ دَفَعَتْهَا حَتَّى أَعَادَتْهَا فِي السَّمَاءِ كَمَا جَاءَتْ مِنْهَا ‏

Then they looked, and there had emitted from the backs of the group, lights facing these (fires), and they lifted these and repelled these until they returned these back into the sky, just as they had come out from it.

فَقَالَ رَسُولُ اللَّهِ ص بَعْضُ هَذِهِ الْأَنْوَارِ أَنْوَارُ مَنْ قَدْ عَلِمَ اللَّهُ أَنَّهُ سَيُسْعِدُهُ بِالْإِيمَانِ بِي مِنْكُمْ مِنْ بَعْدُ وَ بَعْضُهَا أَنْوَارُ ذُرِّيَّةٍ طَيِّبَةٍ سَتَخْرُجُ عَنْ بَعْضِكُمْ مِمَّنْ لَا يُؤْمِنُ وَ هُمْ يُؤْمِنُونَ

Rasool-Allah^-saww said: ‘Some of these lights, are the lights of the one whom Allah^-azwj Knows that he would be fortunate with the Eman with me^-saww, from you all afterwards, and some of these are lights of the goodly offspring which would be coming out from some of you – from the ones who do not believe (at the moment), and (then) they would be Momineen’’.[2]

3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ قَالَ أَخْبَرَنِي أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ أَبِي شَيْخٍ إِجَازَةً قَالَ حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ أَحْمَدَ الْحَكِيمِيُّ قَالَ أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ أَبُو سَعِيدٍ الْبَصْرِيُّ قَالَ حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ عَنْ أَبِيهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ بَشَّارٍ الْمَدَنِيُ‏ قَالَ حَدَّثَنِي سَعِيدُ بْنُ مِينَا عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِهِ‏ أَنَّ نَفَراً مِنْ قُرَيْشٍ اعْتَرَضُوا الرَّسُولَ ص مِنْهُمْ عُتْبَةُ بْنُ رَبِيعَةَ وَ أُمَيَّةُ بْنُ خَلَفٍ وَ الْوَلِيدُ بْنُ الْمُغِيرَةِ وَ الْعَاصُ بْنُ سَعِيدٍ فَقَالُوا يَا مُحَمَّدُ هَلُمَّ فَلْنَعْبُدْ مَا تَعْبُدُ وَ تَعْبُدُ مَا نَعْبُدُ فَنَشْتَرِكُ نَحْنُ وَ أَنْتَ فِي الْأَمْرِ فَإِنْ يَكُنِ الَّذِي نَحْنُ عَلَيْهِ الْحَقَّ فَقَدْ أَخَذْتَ بِحَظِّكَ مِنْهُ وَ إِنْ يَكُنِ الَّذِي أَنْتَ عَلَيْهِ الْحَقَّ فَقَدْ أَخَذْنَا بِحَظِّنَا مِنْهُ

‘Al Amaali’ of the sheykh Al Mufeed said, ‘I was informed by Abu muhammad Abdullah Bin Abu Sheykh Ijaza, from Abu Muhammad Bin Ahmad al Hakeemy, from Abdul Rahman Bin Abdullah Abu Saeed Al Basry, from Wahad Bin Jareer, form his father, from Muhammad Bin Is’haq Bin Bashar Al Madany, from Saeed Bin Mayna, from someone else from his companions,

‘A number of Quraysh raised objection to the Rasool^-saww, from them were Utba Bin Rabie, and Amiya Bin Khalaf, and Al Waleed Bin Al Mugheira, and Al Aas Bin Saeed. They said, ‘O Muhammad^-saww! Come, let us worship what you^-saww worship, and you^-saww worship what we worship, so us and you^-saww would be participants in the matter. So, if that which we are upon happens to be the truth, then you would have taken your^-saww share from it, and if that which you^-saww are upon happens to be the truth, then we would have taken our share from it’.

فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ قُلْ يا أَيُّهَا الْكافِرُونَ لا أَعْبُدُ ما تَعْبُدُونَ وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ إِلَى آخِرِ السُّورَةِ

Allah^-azwj Blessed and Exalted Revealed: Say: ‘O you Kafirs!’ [109:1] I do not worship what you are worshipping [109:2] Nor are you worshipping what I worship [109:3] – up to the end of the Chapter.

ثُمَّ مَشَى أُبَيُّ بْنُ خَلَفٍ بِعَظْمٍ رَمِيمٍ فَفَتَّهُ‏ فِي يَدِهِ ثُمَّ نَفَخَهُ وَ قَالَ أَ تَزْعَمُ أَنَّ رَبَّكَ يُحْيِي هَذَا بَعْدَ مَا تَرَى فَأَنْزَلَ اللَّهُ تَعَالَى‏ وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ‏ إِلَى آخِرِ السُّورَةِ

Then Abayy Bin Khalaf walked towards him^-saww and he had a large bone in his hand, opened his hand, then blew it away and said, ‘You^-saww are claiming that your^-saww Lord^-azwj will give life to this after what you^-saww see?’

ثُمَّ مَشَى أُبَيُّ بْنُ خَلَفٍ بِعَظْمٍ رَمِيمٍ فَفَتَّهُ‏ فِي يَدِهِ ثُمَّ نَفَخَهُ وَ قَالَ أَ تَزْعَمُ أَنَّ رَبَّكَ يُحْيِي هَذَا بَعْدَ مَا تَرَى فَأَنْزَلَ اللَّهُ تَعَالَى‏ وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ‏ إِلَى آخِرِ السُّورَةِ

Allah^-azwj the Exalted Revealed: And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79] – up to the end of the Chapter’’.[3]

4- يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ أَعْرَابِيّاً أَتَى النَّبِيَّ ص فَقَالَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ أَشْيَاءَ فَلَا تَغْضَبْ قَالَ سَلْ عَمَّا بَدَا لَكَ فَإِنْ كَانَ عِنْدِي أَجَبْتُكَ وَ إِلَّا سَأَلْتُ جَبْرَئِيلَ

It is reported that a Bedouin came to the Prophet^-saww and he said, ‘I want to ask you^-saww about certain things, but do not get angry’. He^-saww said: ‘Ask whatever comes to you, so if it (answer) would be with me^-saww I^-saww shall answer you, or else I^-saww shall ask Jibraeel^-as’.

فَقَالَ أَخْبِرْنَا عَنِ الصُّلَيْعَاءِ وَ عَنِ الْقُرَيْعَاءِ وَ عَنْ أَوَّلِ دَمٍ وَقَعَ عَلَى وَجْهِ الْأَرْضِ وَ عَنْ خَيْرِ بِقَاعِ الْأَرْضِ وَ عَنْ شَرِّهَا فَقَالَ يَا أَعْرَابِيُّ هَذَا مَا سَمِعْتُ بِهِ وَ لَكِنْ يَأْتِينِي جَبْرَئِيلُ فَأَسْأَلُهُ

He said, ‘Inform us about ‘Al Salya’a’ and about ‘Al Qarya’a’, and about the first blood which fell upon the surface of the earth, and about the best spot of the earth, and about its evilest’. He^-saww said: ‘O Bedouin! This, I^-saww have not heard of, but Jibraeel^-as will come to me^-saww, and I^-saww shall ask him^-as’.

فَهَبَطَ فَقَالَ هَذِهِ أَسْمَاءٌ مَا سَمِعْتُ بِهَا قَطُّ فَعَرَجَ إِلَى السَّمَاءِ ثُمَّ هَبَطَ فَقَالَ أَخْبِرِ الْأَعْرَابِيَّ أَنَّ الصُّلَيْعَاءَ هِيَ الْمِسْبَاخُ الَّتِي يَزْرَعُهَا أَهْلُهَا فَلَا تُنْبِتُ شَيْئاً وَ أَمَّا الْقُرَيْعَاءُ فَالْأَرْضُ الَّتِي يَزْرَعُهَا أَهْلُهَا فَتُنْبِتُ هَاهُنَا طَاقَةً وَ هَاهُنَا طَاقَةً فَلَا يَرْجِعُ إِلَى أَهْلِهَا نَفَقَاتُهُمْ وَ خَيْرُ بِقَاعِ الْأَرْضِ الْمَسَاجِدُ وَ شَرُّهَا الْأَسْوَاقُ وَ هِيَ مَيَادِينُ إِبْلِيسَ إِلَيْهَا يَغْدُو وَ إِنَّ أَوَّلَ دَمٍ وَقَعَ عَلَى الْأَرْضِ مَشِيمَةُ حَوَّاءَ حِينَ وَلَدَتْ قَابِيلَ بْنَ آدَمَ

He^-as descended and said: ‘These are names I^-as have not heard of at all’, and he^-as ascended to the sky, then descended and said: ‘Inform the Bedouin that ‘Al Salya’a’, it is the ground which its people cultivate but it does not grow anything, and as for ‘Al Qarya’a’, it is the ground which its people cultivate so it grows a bit over her and a bit over there, and it does not return any benefit to its people, and the best spots of the earth are the Masjids, and its evilest are the markets as these are fields of Iblees^-la, he^-la goes to these, and that the first blood which fell upon the earth was (from) the placenta of Hawwa^-as, when she^-as gave birth to Qabeel^-la, son^-la of Adam^-as’’.

قال الجزري في حديث علي ع‏ إِنَّ أَعْرَابِيّاً سَأَلَ النَّبِيَّ ص عَنِ الصُّلَيْعَاءِ وَ الْقُرَيْعَاءِ

Explanation – Al-Jazry said, ‘In a Hadeeth of Ali^-asws (A Bedouin asked the Prophet^-saww about ‘Al-Sayla’a’ and ‘Al Qarya’a’): ‘Al Sayla’a is the small spot of the ground which does not grow (anything), and Al Qarya’a is the ground which Allah^-azwj Cursed, when it grows or is cultivated in it, it grows in its edges and does not grow anything in its middle’’.[4]

5- م، تفسير الإمام عليه السلام‏ هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمامِ وَ الْمَلائِكَةُ وَ قُضِيَ الْأَمْرُ وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ قَالَ الْإِمَامُ لَمَّا بَهَرَهُمْ‏ رَسُولُ اللَّهِ ص بِآيَاتِهِ وَ قَدْ رَدَّ مَعَاذِيرَهُمْ بِمُعْجِزَاتِهِ‏ أَبَى بَعْضُهُمُ الْإِيمَانَ وَ اقْتَرَحَ عَلَيْهِ الِاقْتِرَاحَاتِ الْبَاطِلَةَ وَ هِيَ مَا قَالَ اللَّهُ تَعَالَى‏ وَ قالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً أَوْ تَكُونَ‏ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَ عِنَبٍ فَتُفَجِّرَ الْأَنْهارَ خِلالَها تَفْجِيراً أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً أَوْ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا وَ سَائِرُ مَا ذُكِرَ فِي الْآيَةِ

‘Tafseer of the Imam (Hassan Al-Askari^-asws) said: ‘When Rasool-Allah^-saww dazzled them with his^-saww Signs and cut off their excuses with his^-saww miracles, some of them refused the Eman and suggested to him^-saww the false suggestions – and it is what Allah^-azwj the Exalted Says: And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us [17:90] Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out [17:91] Or you should cause the sky to come down upon us in pieces as you claim, or bring Allah and the Angels face to face (with us) [17:92] – and the rest of what He^-azwj Mentioned in the Verse.

فَقَالَ اللَّهُ تَعَالَى يَا مُحَمَّدُ هَلْ يَنْظُرُونَ‏ أَيْ هَلْ يَنْظُرُ هَؤُلَاءِ الْمُكَذِّبُونَ بَعْدَ إِيضَاحِنَا لَهُمُ الْآيَاتِ وَ قَطْعِنَا مَعَاذِيرَهُمْ بِالْمُعْجِزَاتِ‏

Allah^-azwj Mighty and Majestic Said: ‘O Muhammad^-saww! Are they waiting – i.e., are they waiting, these beliers after Our^-azwj Clarifying the Signs to them, and Our^-asws cutting off their excuses by the miracles.

إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمامِ وَ الْمَلائِكَةُ وَ يَأْتِيَهُمُ الْمَلَائِكَةُ كَمَا كَانُوا اقْتَرَحُوا عَلَيْكَ اقْتِرَاحَهُمُ الْمُحَالَ فِي الدُّنْيَا فِي إِتْيَانِ اللَّهِ الَّذِي لَا يَجُوزُ عَلَيْهِ وَ إِتْيَانِ الْمَلَائِكَةِ الَّذِينَ لَا يَأْتُونَ إِلَّا مَعَ زَوَالِ هَذَا التَّعَبُّدِ وَ حِينَ وُقُوعِ هَلَاكِ الظَّالِمِينَ بِظُلْمِهِمْ

Except that Allah would come to them in the shadows of the clouds and (so would) the Angels – that the Angels should come to them, just as they were suggesting upon you^-saww their impossible suggestions in the world – regarding bringing Allah^-azwj, which is possible upon the bringing – and their suggestion – the invalid, in bringing the Angels which are not coming except with the decline of the worship, and when the destruction of the unjust occurs, due to their injustices.

وَ هَذَا وَقْتُ التَّعَبُّدِ لَا وَقْتُ مَجِي‏ءِ الْأَمْلَاكِ بِالْهَلَاكِ فَهُمْ فِي اقْتِرَاحِهِمْ لِمَجِي‏ءِ الْأَمْلَاكِ جَاهِلُونَ‏

And this time period of yours^-saww is time of worship. It is not time for the coming of the Angels with the destruction. Thus they, in their suggestions with the coming of the Angels, are ignorant.

وَ قُضِيَ الْأَمْرُ أَيْ هَلْ يَنْظُرُونَ إِلَّا مَجِي‏ءَ الْمَلَائِكَةِ فَإِذَا جَاءُوا وَ كَانَ ذَلِكَ قُضِيَ الْأَمْرُ بِهَلَاكِهِمْ‏

And the matter would have been Decided – i.e., are they waiting except for the coming of the Angels. When they do come, and that would be the Decided matter of their destruction.

وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ فَهُوَ يَتَوَلَّى الْحُكْمَ فِيمَا يَحْكُمُ بِالْعِقَابِ عَلَى مَنْ عَصَاهُ وَ يُوجِبُ كَرِيمَ الْمَآبِ لِمَنْ أَرْضَاهُ

And to Allah return (all) the matters – He^-azwj would be in Charge of the Judgment regarding it. He^-azwj would Decide the Punishment upon the one who disobeyed Him, and Obligate the prestigious return to the one who Pleased Him^-azwj.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع طَلَبَ هَؤُلَاءِ الْكُفَّارُ الْآيَاتِ وَ لَمْ يَقْنَعُوا بِمَا أَتَاهُمْ بِهِ مِنْهَا بِمَا فِيهِ الْكِفَايَةُ وَ الْبَلَاغُ حَتَّى قِيلَ لَهُمْ‏ هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ‏ أَيْ إِذَا لَمْ يَقْنَعُوا بِالْحُجَّةِ الْوَاضِحَةِ الدَّافِعَةِ فَهَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ وَ ذَلِكَ مُحَالٌ لِأَنَّ الْإِتْيَانَ عَلَى اللَّهِ لَا يَجُوزُ

Imam Ali^-asws Bin Al-Husayn^-asws said: ‘These Kafirs are seeking the Signs, and they are not convinced with what came to them from these, with what were sufficient and conclusive. He^-azwj Said to them: Are they waiting, except that Allah would come to them – i.e., when they are not content with the clear proofs – the forceful – so are they waiting except that Allah^-azwj should Come to them, and that is impossible, because the coming (or going) cannot be (applicable) upon Allah^-azwj’’.[5]

6 كنز الكراجكي، جَاءَ فِي الْحَدِيثِ أَنَّ قَوْماً أَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا لَهُ أَ لَسْتَ رَسُولَ اللَّهِ قَالَ لَهُمْ بَلَى قَالُوا لَهُ وَ هَذَا الْقُرْآنُ الَّذِي أَتَيْتَ بِهِ كَلَامُ اللَّهِ قَالَ نَعَمْ

‘Kanz’ of Al Karajaky –

‘It has come in the Hadeeth that a group of people came to Rasool-Allah^-saww and they said, ‘Aren’t you^-saww a Rasool^-saww of Allah^-azwj?’ He^-saww said to them: ‘Yes’. They said, ‘And this Quran which you^-saww have come with is Speech of Allah^-azwj?’ He^-saww said: ‘Yes’.

قَالُوا فَأَخْبِرْنِي عَنْ قَوْلِهِ‏ إِنَّكُمْ وَ ما تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَها وارِدُونَ‏ إِذَا كَانَ مَعْبُودُهُمْ مَعَهُمْ فِي النَّارِ فَقَدْ عَبَدُوا الْمَسِيحَ أَ فَتَقُولُ إِنَّهُ فِي النَّارِ

They said, ‘Inform me (us) about His^-azwj Words: You, and whatever you are worshipping from besides Allah, would be the fuel of Hell. You would be coming to it [21:98], when it would be such that their deity would be with them in the Fire, so the Messiah (Isa Bin Maryam^-as) has been worshipped. Are you^-saww saying that he^-as would be in the Fire?’

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ سُبْحَانَهُ أَنْزَلَ الْقُرْآنَ عَلَيَّ بِكَلَامِ الْعَرَبِ وَ الْمُتَعَارَفُ فِي لُغَتِهَا أَنَّ مَا لِمَا لَا يَعْقِلُ وَ مَنْ لِمَنْ يَعْقِلُ وَ الَّذِي يَصْلُحُ لَهُمَا جَمِيعاً فَإِنْ كُنْتُمْ مِنَ الْعَرَبِ فَأَنْتُمْ تَعْلَمُونَ هَذَا قَالَ اللَّهُ تَعَالَى‏ إِنَّكُمْ وَ ما تَعْبُدُونَ‏ يُرِيدُ الْأَصْنَامَ الَّتِي عَبَدُوهَا وَ هِيَ لَا تَعْقِلُ وَ الْمَسِيحُ ع لَا يَدْخُلُ فِي جُمْلَتِهَا فَإِنَّهُ يَعْقِلُ وَ لَوْ كَانَ قَالَ إِنَّكُمْ وَ مَنْ تَعْبُدُونَ لَدَخَلَ الْمَسِيحُ فِي الْجُمْلَةِ

Rasool-Allah^-saww said to them: ‘Allah^-azwj the Glorious Revealed the Quran unto me^-saww in the speech of the Arabs and it is customary in their language that (what) is for what does not understand, and (one) is for one who does understand, and (which) is correct for both together. If you were from the Arabs, they you should be knowing this. Allah^-azwj the Exalted Said: ‘You, and whatever you are worshipping – intending the idols which are being worshipped, and these do not understand, while the Messiah^-as cannot be included in its wording, for he^-as does understand. And had He^-azwj Said: ‘You and whoever you are worshipping’, the Messiah^-as would be included in the phrase’.

فَقَالَ الْقَوْمُ صَدَقْتَ يَا رَسُولَ اللَّهِ‏

The group said, ‘You^-saww speak the truth, O Rasool-Allah^-saww’’.[6]

باب 2 احتجاج النبي ص على اليهود في مسائل شتى‏

CHAPTER 2 – ARGUMENTATION OF THE PROPHET^-saww AGAINST THE JEWS REGARDING VARIOUS MATTERS

1- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُ‏ سَأَلَ رَسُولَ اللَّهِ ص عَبْدُ اللَّهِ بْنُ صُورِيَا غُلَامٌ أَعْوَرُ يَهُودِيٌّ تَزْعُمُ الْيَهُودُ أَنَّهُ أَعْلَمُ يَهُودِيٍّ بِكِتَابِ اللَّهِ وَ عُلُومِ أَنْبِيَائِهِ

‘Tafseer of the Imam (Hassan Al-Askari^-asws)’ – By the chain going up to Abu Muhammad Al-Askari^-asws having said: ‘And Jabir Bin Abdullah Al-Ansari said, ‘Rasool-Allah^-saww was asked by Abdullah Bin Sowriya, a slave of Awr, a Jew. The Jews claimed that he was the most knowledgeable of the Jews with the Book of Allah^-azwj and the knowledge of the His^-azwj Prophets^-as.

عَنْ مَسَائِلَ كَثِيرَةٍ يُعَنِّتُهُ فِيهَا فَأَجَابَهُ عَنْهَا رَسُولُ اللَّهِ ص بِمَا لَمْ يَجِدْ إِلَى إِنْكَارِ شَيْ‏ءٍ مِنْهُ سَبِيلًا

(He asked Rasool-Allah^-saww) a lot of questions and was difficult during it, and Rasool-Allah^-saww answered about these with what he could not (find) a way to deny anything from it.

فَقَالَ لَهُ يَا مُحَمَّدُ مَنْ يَأْتِيكَ بِهَذِهِ الْأَخْبَارِ عَنِ اللَّهِ تَعَالَى قَالَ جَبْرَئِيلُ قَالَ لَوْ كَانَ غَيْرُهُ يَأْتِيكَ بِهَا لَآمَنْتُ بِكَ وَ لَكِنْ جَبْرَئِيلُ عَدُوُّنَا مِنْ بَيْنِ الْمَلَائِكَةِ وَ لَوْ كَانَ مِيكَائِيلُ أَوْ غَيْرُهُ سِوَى جَبْرَئِيلَ يَأْتِيكَ بِهَا لَآمَنْتُ بِكَ

He said to him^-saww, ‘O Muhammad^-saww! Who come to you^-saww with these news from Allah^-azwj?’ He^-saww said: ‘Jibraeel^-as’. He said, ‘Had it been someone else coming with it to you, I would have believe in you^-saww. But Jibraeel^-as is our enemy from the between the Angels, and if it had been Mikaeel^-as or someone else besides Jibraeel^-as coming to you^-saww with it, I would have believed in you^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص وَ لِمَ اتَّخَذْتُمْ جَبْرَئِيلَ عَدُوّاً قَالَ لِأَنَّهُ نَزَلَ بِالْبَلَاءِ وَ الشِّدَّةِ عَلَى بَنِي إِسْرَائِيلَ وَ دَفَعَ دَانِيَالَ عَنْ قَتْلِ بُخْتَ‏نَصَّرَ حَتَّى قَوِيَ أَمْرُهُ وَ أَهْلَكَ بَنِي إِسْرَائِيلَ وَ كَذَلِكَ كُلُّ بَأْسٍ وَ شِدَّةٍ لَا يُنْزِلُهَا إِلَّا جَبْرَئِيلُ وَ مِيكَائِيلُ يَأْتِينَا بِالرَّحْمَةِ

Rasool-Allah^-saww said: ‘And why are you taking Jibraeel^-as as an enemy?’ He said, ‘Because he^-as descended with the afflictions and the difficulties upon the Children of Israel, and prevented Daniel^-as from killing Bakht Nasar until his affair was strong and he destroyed the Children of Israel. And similar to that is every evil and difficulty. These did not descend with except by Jibraeel^-as, while Mikaeel^-as came to us with the Mercy’.

فَقَالَ رَسُولُ اللَّهِ ص وَيْحَكَ أَ جَهِلْتَ أَمْرَ اللَّهِ وَ مَا ذَنْبُ جَبْرَئِيلَ إِنْ أَطَاعَ اللَّهَ فِيمَا يُرِيدُهُ بِكُمْ أَ رَأَيْتُمْ مَلَكَ الْمَوْتِ أَ هُوَ عَدُوُّكُمْ وَ قَدْ وَكَّلَهُ اللَّهُ بِقَبْضِ أَرْوَاحِ الْخَلْقِ الَّذِي أَنْتُمْ مِنْهُ أَ رَأَيْتُمُ الْآبَاءَ وَ الْأُمَّهَاتِ إِذَا أَوْجَرُوا الْأَوْلَادَ الْأَدْوِيَةَ الْكَرِيهَةَ لِمَصَالِحِهِمْ أَ يَجِبُ أَنْ يَتَّخِذَهُمْ أَوْلَادُهُمْ أَعْدَاءً مِنْ أَجْلِ ذَلِكَ لَا وَ لَكِنَّكُمْ بِاللَّهِ جَاهِلُونَ وَ عَنْ حِكْمَتِهِ غَافِلُونَ

Rasool-Allah^-saww said: ‘Woe be unto you! Are you ignorant of the Commands of Allah^-azwj the Exalted? And what is the sin of Jibraeel^-as if he^-as obeys Allah^-azwj regarding whatever He^-azwj Wants with you all? What is your view of the Angel of death? Is he your enemy – and Allah^-azwj has Allocated him with the capturing of the souls of the creatures, whom you are part of? What is your view of the fathers and the mothers – when they pour the medicine in the mouths of the children which they dislike for their betterment? Should their children be taking them as enemies from the reason of that? No! But, you all are ignorant with Allah^-azwj, and about His^-azwj Wisdom you are heedless. 

أَشْهَدُ أَنَّ جَبْرَئِيلَ وَ مِيكَائِيلَ بِأَمْرِ اللَّهِ عَامِلَانِ وَ لَهُ مُطِيعَانِ وَ أَنَّهُ لَا يُعَادِي أَحَدَهُمَا إِلَّا مَنْ عَادَى الْآخَرَ وَ أَنَّهُ مَنْ زَعَمَ أَنَّهُ يُحِبُّ أَحَدَهُمَا وَ يُبْغِضُ الْآخَرَ فَقَدْ كَذَبَ

I^-saww testify that Jibraeel^-as, and Mikaeel^-as are working by the Commands of Allah^-azwj, and to Him^-azwj they^-as are being obedient, and it is so that one of them^-as would not be taken as an enemy except the one who is inimical to the other one^-as, and that the one who alleges that he loves one of them^-as and hates the other, so he has lied’.

وَ كَذَلِكَ مُحَمَّدٌ رَسُولُ اللَّهِ وَ عَلِيٌّ أَخَوَانِ كَمَا أَنَّ جَبْرَئِيلَ وَ مِيكَائِيلَ أَخَوَانِ فَمَنْ أَحَبَّهُمَا فَهُوَ مِنْ أَوْلِيَاءِ اللَّهِ وَ مَنْ أَبْغَضَهُمَا فَهُوَ مِنْ أَعْدَاءِ اللَّهِ وَ مَنْ أَبْغَضَ أَحَدَهُمَا وَ زَعَمَ أَنَّهُ يُحِبُّ الْآخَرَ فَقَدْ كَذَبَ وَ هُمَا مِنْهُ بَرِيئَانِ

And, similar to that, Muhammad^-saww is a Rasool^-saww of Allah^-azwj and Ali^-asws are two brothers, just as Jibraeel^-as and Mikaeel^-as are two brothers. The one who loves both, so he is from the friends of Allah^-azwj, and the one who hates both, so he is from the enemies of Allah^-azwj, and the one who hates one of the two and claims that he loves the other, so he has lied, and they^-as both are disavowed from him.

وَ كَذَلِكَ مَنْ أَبْغَضَ وَاحِداً مِنِّي وَ مِنْ عَلِيٍّ ثُمَّ زَعَمَ أَنَّهُ يُحِبُّ الْآخَرَ فَقَدْ كَذَبَ وَ كِلَانَا مِنْهُ بَرِيئَانِ وَ اللَّهُ تَعَالَى وَ مَلَائِكَتُهُ وَ خِيَارُ خَلْقِهِ مِنْهُ بُرَآءُ

And similar to that is the one who hate one from me^-as and from Ali^-asws, then claims that he loves the other, so he has lied, and both of us^-asws are disavowed from him, and Allah^-azwj the Exalted, and His^-azwj Angels, and the chosen ones^-asws of His^-azwj creatures are disavowed from him’’.[7]

2- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلى‏ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ وَ هُدىً وَ بُشْرى‏ لِلْمُؤْمِنِينَ مَنْ كانَ عَدُوًّا لِلَّهِ وَ مَلائِكَتِهِ وَ رُسُلِهِ وَ جِبْرِيلَ وَ مِيكالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: Say: One who was an enemy to Jibraeel – for him Revealing it upon your heart by Permission of Allah, in Verification to what was before it and a Guidance and glad tidings for the Momineen [2:97] One who was an enemy to Allah and His Angels and His Rasools and Jibraeel and Mikaeel, so Allah is an enemy of the Kafireen (unbelievers) [2:98].

قَالَ الْإِمَامُ ع قَالَ الْحُسَيْنُ‏ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِنَّ اللَّهَ تَعَالَى ذَمَّ الْيَهُودَ فِي بُغْضِهِمْ لِ جَبْرَئِيلَ الَّذِي كَانَ يُنَفِّذُ قَضَاءَ اللَّهِ فِيهِمْ بِمَا يَكْرَهُونَ وَ ذَمَّهُمْ أَيْضاً وَ ذَمَّ النَّوَاصِبَ فِي بُغْضِهِمْ لِجَبْرَئِيلَ وَ مِيكَائِيلَ ع وَ مَلَائِكَةِ اللَّهِ النَّازِلِينَ لِتَأْيِيدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَلَى الْكَافِرِينَ حَتَّى أَذَلَّهُمْ بِسَيْفِهِ الصَّارِمِ

The Imam (Hassan Al-Askari^-asws) said: ‘Al-Hassan^-asws Bin Ali^-asws said: ‘Allah^-azwj the Exalted Condemned the Jews regarding their hatred for Jibraeel^-as, who used to implement the Judgment of Allah^-azwj among them with what they were abhorring, and Condemned them as well the Nasibis regarding their hatred for Jibraeel^-as, and Mikaeel, and the Angels of Allah^-azwj, the ones descending for their support for Ali^-asws Bin Abu Talib^-asws against the unbelievers until he^-asws humiliated them by his^-asws strict sword.

فَقَالَ‏ قُلْ‏ يَا مُحَمَّدُ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ‏ مِنَ الْيَهُودِ لِرَفْعِهِ مِنْ بُخْتَ‏نَصَّرَ أَنْ يَقْتُلَهُ دَانِيَالُ مِنْ غَيْرِ ذَنْبٍ كَانَ جَنَاهُ بُخْتَ‏نَصَّرُ حَتَّى بَلَغَ كِتَابُ اللَّهِ فِي الْيَهُودِ أَجَلَهُ وَ حَلَّ بِهِمْ مَا جَرَى فِي سَابِقِ عِلْمِهِ

He^-azwj Said: “Say O Muhammad^-saww!  One who was an enemy to Jibraeel – the ones from the Jews, to defend from Bakht Nasar if he kills Daniel from without a fault. The crime was Bakht Nasr’s, until the Book of Allah^-azwj reached among the Jews of its reason, and there transpired with them what had flowed in the Precedence of His^-azwj Knowledge.

وَ مَنْ كَانَ أَيْضاً عَدُوّاً لِجَبْرَئِيلَ مِنْ سَائِرِ الْكَافِرِينَ وَ مِنْ أَعْدَاءِ مُحَمَّدٍ وَ عَلِىٍّ النَّاصِبِينَ لِأَنَّ اللَّهَ تَعَالَى بَعَثَ جَبْرَئِيلَ لِعَلِيٍّ ع مُؤَيِّداً وَ لَهُ عَلَى أَعْدَائِهِ نَاصِراً

And the One who was, as well, an enemy to Jibraeel, – from the rest of the unbelievers, and from the enemies of Muhammad^-saww and Ali^-asws – the Nasibis, because Allah^-azwj the Exalted Sent Jibraeel^-as to Ali^-asws as a supporter, and a helpers for him against his^-asws enemies.

وَ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ لِمُظَاهَرَتِهِ مُحَمَّداً وَ عَلِيّاً عَلَيْهِمَا الصَّلَاةُ وَ السَّلَامُ وَ مُعَاوَنَتِهِ لَهُمَا وَ إِنْفَاذِهِ لِقَضَاءِ رَبِّهِ عَزَّ وَ جَلَّ فِي إِهْلَاكِ أَعْدَائِهِ عَلَى يَدِ مَنْ يَشَاءُ مِنْ عِبَادِهِ‏

And the One who was an enemy to Jibraeel for his^-as backing Muhammad^-saww and Ali^-asws and his^-as assistance to them^-asws, and his^-as implementation of the Judgment of his^-as Lord^-azwj Mighty and Majestic in destroying His^-azwj enemies upon the hand of the one^-asws whom He^-azwj so Desires from His^-azwj servants.

فَإِنَّهُ‏ يَعْنِي جَبْرَئِيلَ‏ نَزَّلَهُ‏ يَعْنِي نَزَّلَ هَذَا الْقُرْآنَ‏ عَلى‏ قَلْبِكَ‏ يَا مُحَمَّدُ بِإِذْنِ اللَّهِ‏ بِأَمْرِ اللَّهِ وَ هُوَ كَقَوْلِهِ‏ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى‏ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ بِلِسانٍ عَرَبِيٍّ مُبِينٍ‏ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ‏

For his – meaning Jibraeel^-as, Revealing it – meaning Revealed this Quran, upon your heart – O Muhammad^-saww, by Permission of Allah – by the Command of Allah^-azwj, and it is like His^-azwj Words The Trustworthy Spirit descended with it [26:193] upon your heart for you to become from the warners [26:193], in a clear Arabic language [26:193], in Verification to what was before it [2:97] –

نَزَّلَ هَذَا الْقُرْآنَ جَبْرَئِيلُ عَلَى قَلْبِكَ يَا مُحَمَّدُ مُصَدِّقاً مُوَافِقاً لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ كُتُبِ شَيْثٍ وَ غَيْرِهِمْ مِنَ الْأَنْبِيَاءِ

Jibraeel^-as Revealed this Quran upon your^-saww heart, O Muhammad^-saww, in verification, in harmony to what was before it – from the Torah, and the Evangel, and the Psalms, and Parchments of Ibrahim^-as, and the Books of Shees^-as, and others from the Prophets^-as’.

ثُمَّ قَالَ‏ مَنْ كانَ عَدُوًّا لِلَّهِ‏ لِإِنْعَامِهِ عَلَى مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ وَ هَؤُلَاءِ الَّذِينَ بَلَغَ مِنْ جَهْلِهِمْ أَنْ قَالُوا نَحْنُ نُبْغِضُ اللَّهَ الَّذِي أَكْرَمَ مُحَمَّداً وَ عَلِيّاً بِمَا يَدَّعِيَانِ

Then He^-azwj Said One who was an enemy to Allah – for His^-azwj Conferment upon Muhammad^-saww, and Ali^-asws and upon their^-asws goodly Progeny^-asws, and those from whom it has reached that they are saying, ‘We abhor Allah^-azwj Who Honoured Muhammad^-saww and Ali^-asws with what they^-asws are claiming.

وَ جَبْرَئِيلَ وَ مَنْ كَانَ عَدُوّاً لِجِبْرِيلَ لِأَنَّهُ جَعَلَهُ ظَهِيراً لِمُحَمَّدٍ وَ عَلِيٍّ عَلَيْهِمَا الصَّلَاةُ وَ السَّلَامُ عَلَى أَعْدَاءِ اللَّهِ وَ ظَهِيراً لِسَائِرِ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ كَذَلِكَ‏

And Jibraeel – and the one who was an enemy to Jibraeel^-as, because Allah^-azwj Made him^-as to be a supporter of Muhammad^-saww and Ali^-asws against the enemies of Allah^-azwj, and a supporter of the rest of the Prophets^-as and the Mursils^-as (Prophet^-as with Divine Books) similarly. 

وَ مَلائِكَتِهِ‏ يَعْنِي وَ مَنْ كَانَ عَدُوّاً لِمَلَائِكَةِ اللَّهِ الْمَبْعُوثِينَ لِنُصْرَةِ دِينِ اللَّهِ وَ تَأْيِيدِ أَوْلِيَاءِ اللَّهِ وَ ذَلِكَ قَوْلُ بَعْضِ النُّصَّابِ وَ الْمُعَانِدِينَ بَرِئْتُ مِنْ جَبْرَئِيلَ النَّاصِرِ لِعَلِيٍّ ع

And His Angels – meaning, the one who was an enemy of the Angels of Allah^-azwj, ones Sent to help the Religion of Allah^-azwj, and assist the friends of Allah^-azwj; and these are the Words of some of the Nasibis, the inimical ones, ‘We are disavowed from Jibraeel^-as, the helper of Ali^-asws’.

وَ هُوَ قَوْلُهُ‏ وَ رُسُلِهِ‏ وَ مَنْ كَانَ عَدُوّاً لِرُسُلِ اللَّهِ مُوسَى وَ عِيسَى وَ سَائِرِ الْأَنْبِيَاءِ الَّذِينَ دَعَوْا إِلَى نُبُوَّةِ مُحَمَّدٍ ص وَ إِمَامَةِ عَلِيٍّ ع‏

And the Words of the Exalted and His Rasools – and the one who was an enemy to the Rasool^-as of Allah^-azwj, Musa^-as, and Isa^-as, and the rest of the Prophets^-as calling to the Prophet-hood of Muhammad^-saww and the Imamate of Ali^-asws; and these are the words of the Nasibis, ‘We are disavowed from these Rasools^-as who are calling to the Imamate of Ali^-asws’.

ثُمَّ قَالَ‏ وَ جِبْرِيلَ وَ مِيكالَ‏ وَ مَنْ كَانَ‏ عَدُوّاً لِجَبْرَئِيلَ وَ مِيكَائِيلَ وَ ذَلِكَ كَقَوْلِ مَنْ قَالَ مِنَ النَّوَاصِبِ لَمَّا قَالَ النَّبِيُّ ص فِي عَلِيٍّ ع جَبْرَئِيلُ عَنْ يَمِينِهِ وَ مِيكَائِيلُ عَنْ يَسَارِهِ وَ إِسْرَافِيلُ مِنْ خَلْفِهِ وَ مَلَكُ الْمَوْتِ أَمَامَهُ وَ اللَّهُ تَعَالَى مِنْ فَوْقِ عَرْشِهِ نَاظِرٌ بِالرِّضْوَانِ إِلَيْهِ نَاصِرُهُ

Then He^-azwj Said: And Jibraeel and Mikaeel – i.e., the one who was an enemy to Jibraeel^-as, and Mikaeel^-as (are the Nasibis) and these words of the Nasibis regarding what the Rasool-Allah^-saww said regarding Ali^-asws: ‘Jibraeel^-as is on his^-asws right, and Mikaeel^-as is on his^-asws left, and Israfeel^-as from behind him^-asws, and the Angel of Death in front of him^-asws, and Allah^-azwj is Looking from above His^-azwj Throne with the Pleasure to him^-asws at their^-as help.

قَالَ بَعْضُ النَّوَاصِبِ فَأَنَا أَبْرَأُ مِنَ اللَّهِ وَ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ الْمَلَائِكَةِ الَّذِينَ حَالُهُمْ مَعَ عَلِيٍّ ع مَا قَالَهُ مُحَمَّدٌ ص فَقَالَ مَنْ كَانَ عَدُوّاً لِهَؤُلَاءِ تَعَصُّباً عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ‏ فَاعِلٌ بِهِمْ مَا يَفْعَلُ الْعَدُوُّ بِالْعَدُوِّ مِنْ إِحْلَالِ النَّقِمَاتِ وَ تَشْدِيدِ الْعُقُوبَاتِ‏

One of the Nasibis said, ‘But I am disavowed from Allah^-azwj, and from Jibraeel^-as, and Mikaeel^-as, and the Angels who are present with Ali^-asws, what Muhammad^-saww said. So Allah^-azwj Said: “One who was an enemy to them^-as, in prejudice against Ali^-asws Bin Abu Talib^-asws, so Allah is an enemy of the Kafareen (unbelievers) [2:98], Dealing with them what the enemy would do with the enemy, from the releasing of the Revenge and the severe Punishments.

وَ كَانَ سَبَبُ نُزُولِ هَاتَيْنِ الْآيَتَيْنِ مَا كَانَ مِنَ الْيَهُودِ أَعْدَاءِ اللَّهِ مِنْ قَوْلٍ سَيِّئٍ فِي جَبْرَئِيلَ وَ مِيكَائِيلَ‏ وَ مَا كَانَ مِنْ أَعْدَاءِ اللَّهِ النُّصَّابِ مِنْ قَوْلٍ أَسْوَأَ مِنْهُ فِي اللَّهِ وَ فِي جَبْرَئِيلَ وَ مِيكَائِيلَ وَ سَائِرِ مَلَائِكَةِ اللَّهِ

And the reason for the descent of these two Verses was due to what transpired from the Jews, the enemies of Allah^-azwj, from the bad words regarding Jibraeel^-as, and Mikaeel^-as, and the rest of the Angels of Allah^-azwj, and what transpired from the enemies of Allah^-azwj, the Nasibi, from the bad words from him regarding Allah^-azwj and regarding Jibraeel^-as, and Mikaeel^-as and the rest of the Angels of Allah^-azwj. 

وَ أَمَّا مَا كَانَ مِنَ النُّصَّابِ فَهُوَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا كَانَ لَا يَزَالُ يَقُولُ فِي عَلِيٍّ ع الْفَضَائِلَ الَّتِي خَصَّهُ اللَّهُ عَزَّ وَ جَلَّ بِهَا وَ الشَّرَفَ الَّذِي أَهَّلَهُ اللَّهُ تَعَالَى لَهُ وَ كَانَ فِي كُلِّ ذَلِكَ يَقُولُ أَخْبَرَنِي بِهِ جَبْرَئِيلُ عَنِ اللَّهِ ‏

As for what transpired from the Nasibi, so it is that when Rasool-Allah^-saww was not ceasing saying the merits regarding Ali^-asws which Allah^-azwj Mighty and Majestic had Particularised him^-asws with, and the nobility which Allah^-azwj the Exalted Made him^-asws to be deserving for, and in all of that he^-saww was saying: ‘Jibraeel^-as informed me^-saww from Allah^-azwj’.

وَ يَقُولُ فِي بَعْضِ ذَلِكَ جَبْرَئِيلُ عَنْ يَمِينِهِ وَ مِيكَائِيلُ عَنْ يَسَارِهِ وَ يَفْتَخِرُ جَبْرَئِيلُ عَلَى مِيكَائِيلَ فِي أَنَّهُ عَنْ يَمِينِ عَلِيٍّ ع الَّذِي هُوَ أَفْضَلُ مِنَ الْيَسَارِ كَمَا يَفْتَخِرُ نَدِيمُ مَلِكٍ عَظِيمٍ فِي الدُّنْيَا يُجْلِسُهُ الْمَلِكُ عَنْ يَمِينِهِ عَلَى النَّدِيمِ الْآخَرِ الَّذِي يُجْلِسُهُ عَلَى يَسَارِهِ وَ يَفْتَخِرَانِ عَلَى إِسْرَافِيلَ الَّذِي خَلْفَهُ فِي الْخِدْمَةِ وَ مَلَكِ الْمَوْتِ الَّذِي أَمَامَهُ بِالْخِدْمَةِ وَ أَنَّ الْيَمِينَ وَ الشِّمَالَ أَشْرَفُ مِنْ ذَلِكَ كَافْتِخَارِ حَاشِيَةِ الْمَلِكِ عَلَى زِيَادَةِ قُرْبِ مَحَلِّهِمْ مِنْ مَلِكِهِمْ

And he^-saww was saying in some of that: ‘Jibraeel^-as is on his^-asws right, and Mikaeel^-as on his^-asws left, and Jibraeel^-as is priding himself upon Mikaeel^-as in that he^-as is on the right of Ali^-asws which is superior than being on the left, just as the priding of a friend of a great king in the world – the king would sit him – on his right, (priding) over another friend who would be seated upon his left; and they^-as both are priding over Israfeel^-as who is behind him^-asws with the service, and the Angel of Death in front of him^-asws with the service, and that they right and the left are more noble than that, like the priding of the entourage of the king upon the more nearness of their places from their king.

وَ كَانَ يَقُولُ رَسُولُ اللَّهِ ص فِي بَعْضِ أَحَادِيثِهِ إِنَّ الْمَلَائِكَةَ أَشْرَفُهَا عِنْدَ اللَّهِ أَشَدُّهَا لِعَلِيِّ بْنِ أَبِي طَالِبٍ حُبّاً وَ إِنَّ قَسَمَ الْمَلَائِكَةِ فِيمَا بَيْنَهَا وَ الَّذِي شَرَّفَ عَلِيّاً عَلَى جَمِيعِ الْوَرَى بَعْدَ مُحَمَّدٍ الْمُصْطَفَى

And Rasool-Allah^-saww was saying in one of his^-saww Ahadeeth: ‘The Angels, their nobility in the Presence of Allah^-azwj is (based upon) the intensity of their love for Ali^-asws Bin Abu Talib^-asws, and that the Angels tend to swear in what is between them: ‘By the One^-azwj Who Ennobled Ali^-asws over the entirety of the beings after Muhammad^-saww, the Chosen one!’

وَ يَقُولُ مَرَّةً إِنَّ مَلَائِكَةَ السَّمَاوَاتِ وَ الْحُجُبِ لَيَشْتَاقُونَ إِلَى رُؤْيَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ كَمَا تَشْتَاقُ الْوَالِدَةُ الشَّفِيقَةُ إِلَى وَلَدِهَا الْبَارِّ الشَّفِيقِ آخِرِ مَنْ بَقِيَ عَلَيْهَا بَعْدَ عَشَرَةٍ دَفَنَتْهُمْ

And he^-saww was saying another time: ‘The Angels of the skies and the Veils are desirous to sight Ali^-asws Bin Abu Talib^-asws just as the mother tends to desire to (sight) her righteous son, the last one from the ones who survived upon her after ten she had buried (died).

فَكَانَ هَؤُلَاءِ النُّصَّابُ يَقُولُونَ إِلَى مَتَى يَقُولُ مُحَمَّدٌ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ الْمَلَائِكَةُ كُلُّ ذَلِكَ تَفْخِيمٌ لِعَلِيٍّ وَ تَعْظِيمٌ لِشَأْنِهِ وَ يَقُولُ اللَّهُ تَعَالَى خَاصٌّ لِعَلِيٍّ دُونَ سَائِرِ الْخَلْقِ بَرِئْنَا مِنْ رَبٍّ وَ مِنْ مَلَائِكَةٍ وَ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ هُمْ لِعَلِيٍّ ع بَعْدَ مُحَمَّدٍ ص مُفَضِّلُونَ

Those Nasibis were saying, ‘Up to when will Muhammad^-saww be saying: ‘Jibraeel^-as, and Mikaeel^-as, and the Angels, all of them are priding for Ali^-asws and in reverence to his^-asws glory? And Allah^-azwj the Exalted is Saying for Ali^-asws in particular from besides the rest of the people? We are disavowed from a Lord^-azwj, and from Angels, and from Jibraeel^-as, and Mikaeel^-as who are preferring to Ali^-asws after Muhammad^-saww. And we are disavowed from the Rasools^-as of Allah^-azwj, those are preferring to Ali^-asws Bin Abu Talib^-asws after Muhammad^-saww’.

وَ بَرِئْنَا مِنْ رُسُلِ اللَّهِ الَّذِينَ هُمْ لِعَلِيٍّ ع بَعْدَ مُحَمَّدٍ ص مُفَضِّلُونَ وَ أَمَّا مَا قَالَهُ الْيَهُودُ فَهُوَ أَنَّ الْيَهُودَ أَعْدَاءُ اللَّهِ فَإِنَّهُ لَمَّا قَدِمَ النَّبِيُّ ص الْمَدِينَةَ أَتَوْهُ بِعَبْدِ اللَّهِ بْنِ صُورِيَا فَقَالَ يَا مُحَمَّدُ كَيْفَ نَوْمُكَ فَإِنَّا قَدْ أُخْبِرْنَا عَنْ نَوْمِ النَّبِيِّ الَّذِي يَأْتِي فِي آخِرِ الزَّمَانِ فَقَالَ رَسُولُ اللَّهِ ص تَنَامُ عَيْنِي وَ قَلْبِي يَقْظَانُ قَالَ صَدَقْتَ يَا مُحَمَّدُ

And as for what the Jew said, so it is such that the Jews are the enemies of Allah^-azwj. When Rasool-Allah^-saww proceeded to Al Medina, Abdullah Bin Sowriya came to him^-saww and he said, ‘O Muhammad^-saww! How is your^-saww sleep, for we have been informed about the sleep of the Prophet^-saww who would come at the end of times’. Rasool-Allah^-saww said: ‘My^-saww eyes sleep while my^-saww heart is awake’. He said, ‘You speak the truth, O Muhammad^-saww’.

قَالَ أَخْبِرْنِي يَا مُحَمَّدُ الْوَلَدُ يَكُونُ مِنَ الرَّجُلِ أَوْ مِنَ الْمَرْأَةِ فَقَالَ النَّبِيُّ ص أَمَّا الْعِظَامُ وَ الْعَصَبُ وَ الْعُرُوقُ فَمِنَ الرَّجُلِ وَ أَمَّا اللَّحْمُ وَ الدَّمُ وَ الشَّعْرُ فَمِنَ الْمَرْأَةِ قَالَ صَدَقْتَ يَا مُحَمَّدُ

He said, ‘And inform me, O Muhammad^-saww! Does the son happen to be from the man or from the woman?’ The Prophet^-saww said: ‘As for the bones and the nerves and the veil, so these are from the man, and as for the flesh, and the blood, and the hair, so these are from the woman’. He said, ‘You speak the truth, O Muhammad^-saww’.

ثُمَّ قَالَ يَا مُحَمَّدُ فَمَا بَالُ الْوَلَدِ يُشْبِهُ أَعْمَامَهُ لَيْسَ فِيهِ مِنْ شِبْهِ أَخْوَالِهِ شَيْ‏ءٌ وَ يُشْبِهُ أَخْوَالَهُ لَيْسَ فِيهِ مِنْ شِبْهِ أَعْمَامِهِ شَيْ‏ءٌ فَقَالَ رَسُولُ اللَّهِ ص أَيُّهُمَا عَلَا مَاؤُهُ مَاءَ صَاحِبِهِ كَانَ الشِّبْهُ لَهُ

Then he said, ‘What is the matter the child (sometimes) resembles his paternal uncle, (and) there isn’t any resemblance of anything from his maternal uncle, and (sometimes) he resembles his maternal uncle and there isn’t any resemblance from his paternal uncle of anything?’ Rasool-Allah^-saww said: ‘Whichever water of the two is upper (pre-dominant) over the water of his companion, the resemblance would be towards him’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَمَّنْ لَا يُولَدُ لَهُ وَ مَنْ يُولَدُ لَهُ فَقَالَ إِذَا مَغَرَتِ النُّطْفَةُ لَمْ يُولَدْ لَهُ إِذَا احْمَرَّتْ وَ كَدِرَتْ وَ إِذَا كَانَتْ صَافِيَةً وُلِدَ لَهُ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the one for him who has not have a child for him, and the one who does have a child for him’. He^-saww said: ‘When the sperm is disadvantaged, there would be no birth for him – i.e. when it reddens and is cloudy – So when it was clear, there is born for him (a child)’.

فَقَالَ أَخْبِرْنِي عَنْ رَبِّكَ مَا هُوَ فَنَزَلَتْ‏ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِهَا فَقَالَ ابْنُ صُورِيَا صَدَقْتَ يَا مُحَمَّدُ بَقِيَتْ خَصْلَةٌ إِنْ قُلْتَهَا آمَنْتُ بِكَ وَ اتَّبَعْتُكَ أَيُّ مَلَكٍ يَأْتِيكَ بِمَا تَقُولُهُ عَنِ اللَّهِ قَالَ جَبْرَئِيلُ

He said, ‘Inform me about your^-saww Lord^-azwj. What is He^-azwj?’ It was Revealed: Say: He, Allah, is One [112:1], up to its end. Ibn Sowriya said, ‘You^-saww speak the truth, O Muhammad^-saww. There remains one thing. If you^-saww were to say it, I shall believe in you^-as and follow you^-saww. Which Angel comes to you^-saww with what you^-saww are saying on behalf of Allah^-azwj?’ He^-saww said: ‘Jibraeel^-as’.

قَالَ ابْنُ صُورِيَا كَانَ ذَلِكَ عَدُوَّنَا مِنْ بَيْنِ الْمَلَائِكَةِ يَنْزِلُ بِالْقَتْلِ وَ الشِّدَّةِ وَ الْحَرْبِ وَ رَسُولُنَا مِيكَائِيلُ يَأْتِي بِالسُّرُورِ وَ الرَّخَاءِ فَلَوْ كَانَ مِيكَائِيلُ هُوَ الَّذِي يَأْتِيكَ آمَنَّا بِكَ لِأَنَّ مِيكَائِيلَ كَانَ يَشُدُّ مُلْكَنَا وَ جَبْرَئِيلُ كَانَ يُهْلِكُ مُلْكَنَا فَهُوَ عَدُوُّنَا لِذَلِكَ

Ibn Sowriya said, ‘That is our enemy from between the Angels. He^-as descends with the fighting, and the difficulties, and the wards, while our messenger Mikaeel^-as come with the joy and the prosperity. So, had it been for Mikaeel^-as being the one who comes to you^-saww, I would have believed in you^-saww, because he^-as tends to strengthen our kingdom, and Jibraeel^-as had destroyed it. Therefore, he^-as is our enemy, due to that’.

فَقَالَ لَهُ سَلْمَانُ الْفَارِسِيُّ فَمَا بَدْءُ عَدَاوَتِهِ لَكَ‏ قَالَ نَعَمْ يَا سَلْمَانُ عَادَانَا مِرَاراً كَثِيرَةً وَ كَانَ مِنْ أَشَدِّ ذَلِكَ عَلَيْنَا أَنَّ اللَّهَ أَنْزَلَ عَلَى أَنْبِيَائِهِ أَنَّ بَيْتَ الْمَقْدِسِ يُخَرَّبُ عَلَى يَدِ رَجُلٍ يُقَالُ لَهُ بُخْتَ‏نَصَّرُ وَ فِي زَمَانِهِ وَ أَخْبَرَنَا بِالْحِينِ الَّذِي يُخَرَّبُ فِيهِ‏ ‏

Salman Al-Farsy^-ra said to him, ‘And what initiated his^-as enmity for you all?’ He said, ‘Yes, O Salman^-ra! He^-as was inimical to us many a times, and it was from the most difficult of that upon us – Allah^-azwj Revealed upon His^-azwj Prophet^-as that Bayt Al-Maqdis would be ruined – upon the hands of a man called Bakht Nasr, and during his^-as, he^-as informed us with the news of the one who would be ruining it.

وَ اللَّهُ يُحْدِثُ الْأَمْرَ بَعْدَ الْأَمْرِ فَيَمْحُو مَا يَشَاءُ وَ يُثْبِتُ فَلَمَّا بَلَغْنَا ذَلِكَ الْحِينَ‏ الَّذِي يَكُونُ فِيهِ هَلَاكُ بَيْتِ الْمَقْدِسِ بَعَثَ أَوَائِلُنَا رَجُلًا مِنْ أَقْوِيَاءِ بَنِي إِسْرَائِيلَ وَ أَفَاضِلِهِمْ نَبِيّاً كَانَ يُعَدُّ مِنْ أَنْبِيَائِهِمْ يُقَالُ لَهُ دَانِيَالُ فِي طَلَبِ بُخْتَ‏نَصَّرَ لِيَقْتُلَهُ

And Allah^-azwj Brought about the matter after the matter, and He^-azwj Deletes whatever He^-azwj so Desires to and Affirms. When that time reached – in which the destruction of Bayt Al-Maqdis was to happen, our elders sent a man from the strong ones of the Children of Israel and their meritorious ones – he used to be counted from their Prophets^-as – called Daniyal^-as in seeking Bakht Nasr to kill him.

فَحَمَلَ مَعَهُ وِقْرَ مَالٍ لِيُنْفِقَهُ فِي ذَلِكَ فَلَمَّا انْطَلَقَ فِي طَلَبِهِ لَقِيَهُ بِبَابِلَ غُلَاماً ضَعِيفاً مِسْكِيناً لَيْسَ لَهُ قُوَّةٌ وَ لَا مَنَعَةٌ فَأَخَذَهُ صَاحِبُنَا لِيَقْتُلَهُ فَدَفَعَ عَنْهُ جَبْرَئِيلُ وَ قَالَ لِصَاحِبِنَا إِنْ كَانَ رَبُّكُمْ هُوَ الَّذِي أَمَرَ بِهَلَاكِكُمْ فَإِنَّهُ لَا يُسَلِّطُكَ عَلَيْهِ وَ إِنْ لَمْ يَكُنْ هَذَا فَعَلَى أَيِّ شَيْ‏ءٍ تَقْتُلُهُ

He carried with him a lot of wealth to spend in that (quest). When he went to seek him, he met a weak poor boy in Babel, neither having any strength for him nor a defence. Our companion grabbed his hand in order to kill him, but Jibraeel^-as pushed him away and said to our companion: ‘If it was your Lord^-azwj Who Commanded with your destruction, then Allah^-azwj will not Let you overcome upon him; and if this did not happen, then for which thing are you killing him?’

فَصَدَّقَهُ صَاحِبُنَا وَ تَرَكَهُ وَ رَجَعَ إِلَيْنَا وَ أَخْبَرَنَا بِذَلِكَ وَ قَوِيَ بُخْتَ‏نَصَّرُ وَ مَلَكَ وَ غَزَانَا وَ خَرَّبَ بَيْتَ الْمَقْدِسِ فَلِهَذَا نَتَّخِذُهُ عَدُوّاً وَ مِيكَائِيلُ عَدُوٌّ لِجَبْرَئِيلَ

Our companion ratified him^-as and left him, and returned to us, and informed us with that. And Bakht Nasr became a strong king and came on a military expedition to us, and ruined Bayt Al-Maqdis. Thus, due to that, we take him (Jibraeel^-as) as an enemy, and Mikaeel^-as as an enemy to Jibraeel^-as’.

فَقَالَ سَلْمَانُ يَا ابْنَ صُورِيَا بِهَذَا الْعَقْلِ الْمَسْلُوكِ بِهِ غَيْرُ سَبِيلِهِ ضَلَلْتُمْ أَ رَأَيْتُمْ أَوَائِلَكُمْ كَيْفَ بَعَثُوا مَنْ يَقْتُلُ بُخْتَ‏نَصَّرَ وَ قَدْ أَخْبَرَ اللَّهُ تَعَالَى فِي كُتُبِهِ وَ عَلَى أَلْسِنَةِ رُسُلِهِ أَنَّهُ يَمْلِكُ وَ يُخَرِّبُ بَيْتَ الْمَقْدِسِ أَرَادُوا تَكْذِيبَ أَنْبِيَاءِ اللَّهِ تَعَالَى فِي أَخْبَارِهِمْ وَ اتَّهَمُوهُمْ فِي أَخْبَارِهِمْ أَوْ صَدَّقُوهُمْ فِي الْخَبَرِ عَنِ اللَّهِ

Salman^-ra said, ‘O Ibn Sowriya! By (adopting) this intellect, you are travelling in other than His^-azwj Way. You are straying. Are you not seeing how your elders send someone to kill Bakht Nasr, and Allah^-azwj the Exalted had already Informed in His^-azwj Books upon the tongue of His^-azwj Rasool^-as, that he (Bakht Nasr) would become a king and ruin Bayt Al-Maqdis, and they (your elders) wanted the belying of the Prophets of Allah^-azwj regarding their^-as news, and accuse them^-as regarding their^-as news, or they should have been ratifying them^-as regarding the news from Allah^-azwj.

وَ مَعَ ذَلِكَ أَرَادُوا مُغَالَبَةَ اللَّهِ هَلْ كَانَ هَؤُلَاءِ وَ مَنْ وَجَّهُوهُ إِلَّا كُفَّاراً بِاللَّهِ وَ أَيُّ عَدَاوَةٍ تَجُوزُ أَنْ يُعْتَقَدَ لِجَبْرَئِيلَ وَ هُوَ يَصُدُّ عَنْ مُغَالَبَةِ اللَّهِ عَزَّ وَ جَلَّ وَ يَنْهَى عَنْ تَكْذِيبِ خَبَرِ اللَّهِ تَعَالَى

And, along with that, they intended to contend with Allah^-azwj. Were they and the ones who diverted him except Kafirs with Allah^-azwj? And which enmity to Jibraeel^-as is allowed to believe in, and he^-as blocked from the contending with Allah^-azwj Mighty and Majestic, and forbade from the belying of the news of Allah^-azwj the Exalted?’

فَقَالَ ابْنُ صُورِيَا قَدْ كَانَ اللَّهُ تَعَالَى أَخْبَرَ بِذَلِكَ عَلَى أَلْسُنِ أَنْبِيَائِهِ لَكِنَّهُ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ

Ibn Sowriya said, ‘Allah^-azwj the Exalted had Informed with that upon the tongue of His^-azwj Prophets^-as, but He^-azwj Deletes whatever He^-azwj Desires to and Affirms’.

قَالَ سَلْمَانُ فَإِذاً لَا تَثِقُوا بِشَيْ‏ءٍ مِمَّا فِي التَّوْرَاةِ مِنَ الْأَخْبَارِ عَمَّا مَضَى وَ مَا يَسْتَأْنِفُ فَإِنَّ اللَّهَ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ وَ إِذاً لَعَلَّ اللَّهَ قَدْ كَانَ عَزَلَ مُوسَى وَ هَارُونَ عَنِ النُّبُوَّةِ وَ أَبْطَلَا فِي دَعْوَتِهِمَا لِأَنَّ اللَّهَ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ

Salman^-ra said, ‘Then nothing can be relied upon from whatever is in the Torah, from the news about the past and what is to continue, for Allah^-azwj Deletes whatever He^-azwj Desires to and Affirms. And then perhaps Allah^-azwj had Deposed Musa^-as and Haroun^-as from the Prophet-hood and Invalidated their^-as claims, because Allah^-azwj Deletes whatever He^-azwj Desires to and Affirms.

وَ لَعَلَّ كُلَّ مَا أَخْبَرَاكُمْ أَنَّهُ يَكُونُ لَا يَكُونُ وَ مَا أَخْبَرَاكُمْ أَنَّهُ لَا يَكُونُ يَكُونُ وَ كَذَلِكَ مَا أَخْبَرَاكُمْ عَمَّا كَانَ لَعَلَّهُ لَمْ يَكُنْ وَ مَا أَخْبَرَاكُمْ أَنَّهُ لَمْ يَكُنْ لَعَلَّهُ كَانَ

And perhaps everything what He^-azwj Informed you with that it would be happening, would not happen – and whatever He^-azwj Informed you that it would not be happening, will happen. And, similar to that, whatever He^-azwj Informed you about what has happened, perhaps did not happen, and whatever He^-azwj Informed you that it did not happen, perhaps did happen.

وَ لَعَلَّ مَا وَعَدَهُ مِنَ الثَّوَابِ يَمْحُوهُ وَ لَعَلَّ مَا تَوَعَّدَ بِهِ مِنَ الْعِقَابِ يَمْحُوهُ فَإِنَّهُ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ أَنَّكُمْ جَهِلْتُمْ مَعْنَى‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ‏ فَلِذَلِكُمْ أَنْتُمْ بِاللَّهِ كَافِرُونَ وَ لِإِخْبَارِهِ عَنِ الْغُيُوبِ مُكَذِّبُونَ وَ عَنْ دِينِ اللَّهِ مُنْسَلِخُونَ

And perhaps whatever He^-azwj Promised from the Rewards, He^-azwj would Delete it, and perhaps whatever He^-azwj has Prepared from the Punishments, He^-azwj would Delete it, for (as you are saying), He^-azwj Deletes whatever He^-azwj so Desires to and Affirms. You all are ignorant of the meaning of (the phrase), ‘Allah^-azwj Deletes whatever He^-azwj so Desires to and Affirms’, thus, due to that, you are Kafirs with Allah^-azwj – and of His^-azwj news about the Punishment, you are beliers, and about the Religion of Allah^-azwj, you are detached’.

ثُمَّ قَالَ سَلْمَانُ فَإِنِّي أَشْهَدُ أَنَّ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ فَإِنَّهُ عَدُوٌّ لِمِيكَائِيلَ وَ أَنَّهُمَا جَمِيعاً عَدُوَّانِ لِمَنْ عَادَاهُمَا سِلْمَانِ لِمَنْ سَالَمَهُمَا

Then Salman^-ra said: ‘I^-ra hereby testify that the one who was an enemy to Jibraeel^-as, so he is an enemy to Mikaeel^-as, and both of them^-as together are enemies of the one who is inimical to them^-as, being at peace with the ones who is at peace with them^-as’.

فَأَنْزَلَ اللَّهُ تَعَالَى عِنْدَ ذَلِكَ مُوَافِقاً لِقَوْلِ سَلْمَانَ رَحْمَةُ اللَّهِ عَلَيْهِ‏ قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ‏ فِي مُظَاهَرَتِهِ لِأَوْلِيَاءِ اللَّهِ عَلَى أَعْدَائِهِ وَ نُزُولِهِ بِفَضَائِلِ عَلِيٍّ وَلِيِّ اللَّهِ مِنْ عِنْدِ اللَّهِ‏

Therefore, Allah^-azwj Mighty and Majestic Revealed during that, in harmony with the words of Salman^-ra Say: One who was an enemy to Jibraeel [2:97] during his^-as backing the friends of Allah^-azwj against the enemies of Allah^-azwj, and its Revelation with the merits of Ali^-asws, Guardian^-asws of Allah^-azwj, from the Presence of Allah^-azwj.

فَإِنَّهُ نَزَّلَهُ‏ فَإِنَّ جَبْرَئِيلَ نَزَّلَ هَذَا الْقُرْآنَ‏ عَلى‏ قَلْبِكَ بِإِذْنِ اللَّهِ‏ وَ أَمْرِهِ‏ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ‏ مِنْ سَائِرِ كُتُبِ اللَّهِ‏ وَ هُدىً‏ مِنَ الضَّلَالَةِ وَ بُشْرى‏ لِلْمُؤْمِنِينَ‏ بِنُبُوَّةِ مُحَمَّدٍ ص وَ وَلَايَةِ عَلِيٍّ وَ مَنْ بَعْدَهُ مِنَ الْأَئِمَّةِ بِأَنَّهُمْ‏ أَوْلِيَاءُ اللَّهِ حَقّاً إِذَا مَاتُوا عَلَى مُوَالاتِهِمْ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ

For him Revealing it – for it was Jibraeel^-as who brought down this Quran upon your heart by Permission of Allah – by the Command of Allah^-azwj, in Verification to what was before it – from the rest of the Books of Allah^-azwj, and a Guidance – from the straying, and glad tidings for the Momineen [2:97] – by the Prophet-hood of Muhammad^-saww and Wilayah of Ali^-asws, and ones after him^-asws from the Imams^-asws, that they would be the friends of Allah^-azwj truly, when they die upon their Wilayah of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا سَلْمَانُ إِنَّ اللَّهَ صَدَّقَ قِيلَكَ وَ وَفَّقَ رَأْيَكَ‏ فَإِنَّ جَبْرَئِيلَ عَنِ اللَّهِ يَقُولُ يَا مُحَمَّدُ إِنَّ سَلْمَانَ وَ الْمِقْدَادَ أَخَوَانِ مُتَصَافِيَانِ‏ فِي وِدَادِكَ وَ وِدَادِ عَلِيٍّ أَخِيكَ وَ وَصِيِّكَ وَ صَفِيِّكَ وَ هُمَا فِي أَصْحَابِكَ كَجَبْرَئِيلَ وَ مِيكَائِيلَ فِي الْمَلَائِكَةِ

Then Rasool-Allah^-saww said: ‘O Salman^-as! Allah^-azwj has Ratified your^-as words and Harmonised your^-as view, and that Jibraeel^-as is saying on behalf of Allah^-azwj the Exalted: ‘O Muhammad^-saww! Salman^-as, and Al-Miqdad^-as are brothers, similar regarding your^-saww cordiality, and the cordiality of your^-saww brother^-asws, and your^-asws successor^-asws, and your^-saww elite, and they^-as are both among your^-saww companions, like Jibraeel^-as and Mikaeel^-as are among the Angels.

عَدُوَّانِ لِمَنْ أَبْغَضَ أَحَدَهُمَا وَلِيَّانِ لِمَنْ وَالاهُمَا وَ وَالَى مُحَمَّداً وَ عَلِيّاً عَدُوَّانِ لِمَنْ عَادَى مُحَمَّداً وَ عَلِيّاً وَ أَوْلِيَاءَهُمَا

They^-as are both enemies to the one is inimical to one of them^-as, and are friends of the one who befriends them^-as, and befriends Muhammad^-saww and Ali^-asws, and are enemies of the one who is inimical to Muhammad^-saww and Ali^-asws and their^-asws friends.

وَ لَوْ أَحَبَّ أَهْلُ الْأَرْضِ سَلْمَانَ وَ الْمِقْدَادَ كَمَا تُحِبُّهُمَا مَلَائِكَةُ السَّمَاوَاتِ وَ الْحُجُبِ وَ الْكُرْسِيِّ وَ الْعَرْشِ لِمَحْضِ وِدَادِهِمَا لِمُحَمَّدٍ وَ عَلِيٍّ وَ مُوَالاتِهِمَا لِأَوْلِيَائِهِمَا وَ مُعَادَاتِهِمَا لِأَعْدَائِهِمَا لَمَا عَذَّبَ اللَّهُ تَعَالَى أَحَداً مِنْهُمْ بِعَذَابٍ الْبَتَّةَ

And if the inhabitants of the earth were to love Salman^-as and Al-Miqdad^-as just as the Angels of the skies and the Veils, and the Chair, and the Throne love them^-as with the purity of their^-as cordiality to Muhammad^-saww and Ali^-asws, and their^-as friendship to their^-asws friends, and their^-as enmity to their^-asws enemies – Allah^-azwj would not Punish anyone from them with the Punishment under any circumstances!’’.[8]

3- ج، الإحتجاج عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: خَرَجَ مِنَ الْمَدِينَةِ أَرْبَعُونَ رَجُلًا مِنَ الْيَهُودِ قَالُوا انْطَلِقُوا بِنَا إِلَى هَذَا الْكَاهِنِ الْكَذَّابِ حَتَّى نُوَبِّخَهُ فِي وَجْهِهِ وَ نُكَذِّبَهُ فَإِنَّهُ يَقُولُ أَنَا رَسُولُ رَبِّ الْعَالَمِينَ فَكَيْفَ يَكُونُ رَسُولًا وَ آدَمُ خَيْرٌ مِنْهُ وَ نُوحٌ خَيْرٌ مِنْهُ وَ ذَكَرُوا الْأَنْبِيَاءَ ع

‘Al Ihtijaj’ – Ibn Abbas said,

‘Forty men from the Jews came out from Medina and said, ‘Come with us to this lying fore-teller until we rebuke him in his face and belie him, for he is saying, ‘I^-saww am a Rasool^-saww of the Lord^-azwj of the worlds’. How can he^-saww happen to be a Rasool^-saww and Adam^-as is better than him^-saww, and Noah^-as is better than him^-saww?’ And they mentioned the Prophet^-as.

فَقَالَ النَّبِيُّ ص لِعَبْدِ اللَّهِ بْنِ سَلَامٍ التَّوْرَاةُ بَيْنِي وَ بَيْنَكُمْ فَرَضِيَتِ الْيَهُودُ بِالتَّوْرَاةِ فَقَالَتِ الْيَهُودُ آدَمُ خَيْرٌ مِنْكَ لِأَنَّ اللَّهَ تَعَالَى خَلَقَهُ بِيَدِهِ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ ‏

The Prophet^-saww said to Abdullah Bin Salam: ‘The Torah is between me^-saww and you all’. The Jews were pleased with the Torah. The Jews said, ‘Adam^-as is better than you^-saww because Allah^-azwj the Exalted Created him^-as by His^-azwj Hands from His^-azwj Spirit’.

فَقَالَ النَّبِيُّ ص آدَمُ النَّبِيُّ أَبِي وَ قَدْ أُعْطِيتُ أَنَا أَفْضَلَ مِمَّا أُعْطِيَ آدَمَ فَقَالَتِ الْيَهُودُ مَا ذَلِكَ قَالَ إِنَّ الْمُنَادِي يُنَادِي كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ لَمْ يَقُلْ آدَمُ رَسُولُ اللَّهِ وَ لِوَاءُ الْحَمْدِ بِيَدِي يَوْمَ الْقِيَامَةِ وَ لَيْسَ بِيَدِ آدَمَ

The Prophet^-saww said: ‘Adam^-as the Prophet^-as is my^-saww father^-as, and I^-saww have been Given superior than what Adam^-as was Given’. The Jews said, ‘What is that?’ He^-saww said: ‘The caller calls out five times every day, ‘I testify that there is no god except Allah^-azwj, and that Muhammad^-saww is a Rasool^-saww of Allah^-azwj’, and does not say, ‘Adam^-as is a Rasool^-as of Allah^-azwj; and the flag of Praise will be in my^-saww hands on the Day of Qiyamah and wouldn’t be in the hand of Adam^-as’.

فَقَالَتِ الْيَهُودُ صَدَقْتَ يَا مُحَمَّدُ وَ هُوَ مَكْتُوبٌ فِي التَّوْرَاةِ قَالَ هَذِهِ وَاحِدَةٌ قَالَتِ الْيَهُودُ مُوسَى خَيْرٌ مِنْكَ

The Jews said, ‘You^-saww speak the truth, O Muhammad^-saww, and it is written in the Torah’. He^-saww said, ‘This is one’.

قَالَ النَّبِيُّ ص وَ لِمَ ذَلِكَ قَالُوا لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ كَلَّمَهُ بِأَرْبَعَةِ آلَافِ كَلِمَةٍ وَ لَمْ يُكَلِّمْكَ بِشَيْ‏ءٍ فَقَالَ النَّبِيُّ ص لَقَدْ أُعْطِيتُ أَنَا أَفْضَلَ مِنْ ذَلِكَ فَقَالُوا وَ مَا ذَاكَ

The Jews said, ‘Musa^-as is better than you^-saww’. The Prophet^-saww said: ‘And why is that?’ They said, ‘Because Allah^-azwj Mighty and Majestic Spoke to him^-as with four thousand words, and did not Speak to you^-saww with anything’. The Prophet^-saww said: ‘I^-saww have been Given superior than that’. They said, ‘And what is that?’

قَالَ قَوْلُهُ تَعَالَى‏ سُبْحانَ الَّذِي أَسْرى‏ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بارَكْنا حَوْلَهُ‏ وَ حُمِلْتُ عَلَى جَنَاحِ جَبْرَئِيلَ حَتَّى انْتَهَيْتُ إِلَى السَّمَاءِ السَّابِعَةِ فَجَاوَزْتُ سِدْرَةَ الْمُنْتَهَى‏ عِنْدَها جَنَّةُ الْمَأْوى‏ حَتَّى تَعَلَّقْتُ بِسَاقِ الْعَرْشِ

He^-saww said: ‘The Words of Allah^-azwj the Exalted: Glorified is He Who Journeyed His Servant on a night from the Sacred Masjid to Masjid Al-Aqsa Which We have Blessed its precincts, [17:1], and I^-saww sat upon a wing of Jibraeel^-as until I^-saww ended up to the seventh sky. I^-saww exceeded the Lote Tree (Sidrat Al Muntaha) by which is the Garden of Al Mawa (Shelter), until I^-saww came up to the Base of the Throne.

فَنُودِيتُ مِنْ سَاقِ الْعَرْشِ إِنِّي‏ أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الرَّءُوفُ الرَّحِيمُ فَرَأَيْتُهُ بِقَلْبِي وَ مَا رَأَيْتُهُ بِعَيْنِي فَهَذَا أَفْضَلُ مِنْ ذَلِكَ

I^-saww was Called out from the Base of the Throne: “Me^-azwj, I^-azwj am Allah^-azwj! There is no god except I^-azwj, the Provider of Peace, the Guardian of Faith, the Preserver, the Mighty, the Compeller, the Dominant, the Kind, the Merciful!” I^-saww Him^-azwj with my^-saww heart and did not see Him^-azwj with my^-saww eyes. Thus, this is superior than that’.

فَقَالَتِ الْيَهُودُ صَدَقْتَ يَا مُحَمَّدُ وَ هُوَ مَكْتُوبٌ فِي التَّوْرَاةِ قَالَ رَسُولُ اللَّهِ ص هَذَا اثْنَانِ

The Jews said, ‘You^-saww speak the truth, O Muhammad^-saww, and it is written in the Torah’. Rasool-Allah^-saww said: ‘This (makes) two’.

قَالُوا نُوحٌ خَيْرٌ مِنْكَ قَالَ النَّبِيُّ ص وَ لِمَ ذَلِكَ قَالُوا لِأَنَّهُ رَكِبَ السَّفِينَةَ فَجَرَتْ عَلَى الْجُودِيِّ قَالَ النَّبِيُّ ص لَقَدْ أُعْطِيتُ أَنَا أَفْضَلَ مِنْ ذَلِكَ قَالُوا وَ مَا ذَلِكَ

They said, ‘Noah^-as is better than you^-saww’. The Prophet^-saww said: ‘And why is that?’ They said, ‘They said, ‘Because he^-saww sailed the ship and flowed to (mount) Al Judy’. The Prophet^-saww said: ‘I^-saww have been Given superior than that’. They said, ‘And what is that?’

قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَانِي نَهَراً فِي السَّمَاءِ مَجْرَاهُ تَحْتَ الْعَرْشِ عَلَيْهِ أَلْفُ أَلْفِ قَصْرٍ لَبِنَةٌ مِنْ ذَهَبٍ وَ لَبِنَةٌ مِنْ فِضَّةٍ حَشِيشُهَا الزَّعْفَرَانُ وَ رُضْرَاضُهَا الدُّرُّ وَ الْيَاقُوتُ وَ أَرْضُهَا الْمِسْكُ الْأَبْيَضُ فَذَلِكَ خَيْرٌ لِي وَ لِأُمَّتِي وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ إِنَّا أَعْطَيْناكَ الْكَوْثَرَ

He^-saww said: ‘Allah^-azwj Mighty and Majestic Gave me^-saww a river in the sky, its flow is beneath the Throne. Upon it are a million castles. It is built from gold and silver. Its grass is of saffron, and its pebbles are of gems and rubies, and its ground is of white musk. That is better for me^-saww and for my^-saww community, and these are the Words of the Exalted: Indeed, We Gave you Al-Kausar [108:1]’.

قَالُوا صَدَقْتَ يَا مُحَمَّدُ وَ هُوَ مَكْتُوبٌ فِي التَّوْرَاةِ هَذَا خَيْرٌ مِنْ ذَاكَ قَالَ النَّبِيُّ ص هَذِهِ ثَلَاثَةٌ

They said, ‘You^-saww speak the truth O Muhammad^-saww, and it is written in the Torah. This is better than that’. The Prophet^-saww said: ‘This (makes it) three’.

قَالُوا إِبْرَاهِيمُ خَيْرٌ مِنْكَ قَالَ وَ لِمَ ذَلِكَ قَالُوا لِأَنَّ اللَّهَ تَعَالَى اتَّخَذَهُ خَلِيلًا قَالَ النَّبِيُّ ص إِنْ كَانَ إِبْرَاهِيمُ ع خَلِيلَهُ فَأَنَا حَبِيبُهُ مُحَمَّدٌ قَالُوا وَ لِمَ سُمِّيتَ مُحَمَّداً قَالَ سَمَّانِيَ اللَّهُ مُحَمَّداً وَ شَقَّ اسْمِي مِنِ اسْمِهِ هُوَ الْمَحْمُودُ وَ أَنَا مُحَمَّدٌ وَ أُمَّتِي الْحَامِدُونَ‏

They said, ‘Ibrahim^-as is better than you^-saww’. He^-saww said: ‘And why is that?’ They said, ‘Because Allah^-azwj the Exalted Took him^-as as His^-azwj Friend’. The Prophet^-saww said: ‘If Ibrahim^-as was His^-azwj Friend, so I^-saww and His^-azwj Beloved, Muhammad^-saww’. They said, ‘And why have you^-saww been named as ‘Muhammad’?’ He^-saww said: ‘Allah^-azwj Named me^-saww as Muhammad^-saww, and Derived my^-saww name from His^-azwj Name, and He^-azwj is ‘Al Mahmoud’ (The most praised One’) and I^-saww am Muhammad^-saww (Praised one), and my^-saww community are the praising ones’.

قَالَتِ الْيَهُودُ صَدَقْتَ يَا مُحَمَّدُ هَذَا خَيْرٌ مِنْ ذَاكَ قَالَ النَّبِيُّ ص هَذِهِ أَرْبَعَةٌ

The Jews said, ‘You^-saww speak the truth, O Muhammad^-saww! This is better than that’. The Prophet^-saww said: ‘This (makes it) four’.

قَالَتِ الْيَهُودُ عِيسَى خَيْرٌ مِنْكَ قَالَ وَ لِمَ ذَاكَ قَالُوا لِأَنَّ عِيسَى ابْنَ مَرْيَمَ كَانَ ذَاتَ يَوْمٍ بِعَقَبَةِ بَيْتِ الْمَقْدِسِ فَجَاءَتْهُ الشَّيَاطِينُ لِيَحْمِلُوهُ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ ع أَنِ اضْرِبْ بِجَنَاحِكَ الْأَيْمَنِ وُجُوهَ الشَّيَاطِينِ وَ أَلْقِهِمْ فِي النَّارِ فَضَرَبَ بِأَجْنِحَتِهِ وُجُوهَهُمْ وَ أَلْقَاهُمْ فِي النَّارِ قَالَ النَّبِيُّ ص لَقَدْ أُعْطِيتُ أَنَا أَفْضَلَ مِنْ ذَلِكَ قَالُوا وَ مَا هُوَ

The Jews said, ‘Isa^-as is better than you^-saww’. He^-saww said: ‘And why is that?’ They said, ‘Because Isa Ibn Maryam^-as was one day in the centre of Bayt Al Maqdis and the satans^-la came to attack him^-as, so Allah^-azwj Mighty and Majestic Commanded Jibraeel^-as to strike the faces of the satans^-la with his^-as right wing and throw them into the fire, so he^-as struck their faces with his^-as wing and threw them into the fire’. The Prophet^-saww said: ‘I^-saww have been Given superior than that’. They said, ‘And what is it?’

قَالَ أَقْبَلْتُ يَوْمَ بَدْرٍ مِنْ قِتَالِ الْمُشْرِكِينَ وَ أَنَا جَائِعٌ شَدِيدَ الْجَوْعِ فَلَمَّا وَرَدْتُ الْمَدِينَةَ اسْتَقْبَلَتْنِي امْرَأَةٌ يَهُودِيَّةٌ وَ عَلَى رَأْسِهَا جَفْنَةٌ وَ فِي الْجَفْنَةِ جَدْيٌ مَشْوِيٌّ وَ فِي كُمِّهَا شَيْ‏ءٌ مِنْ سُكَّرٍ فَقَالَتِ الْحَمْدُ لِلَّهِ الَّذِي مَنَحَكَ السَّلَامَةَ وَ أَعْطَاكَ النَّصْرَ وَ الظَّفَرَ عَلَى الْأَعْدَاءِ وَ إِنِّي قَدْ كُنْتُ نَذَرْتُ لِلَّهِ نَذْراً إِنْ أَقْبَلْتَ سَالِماً غَانِماً مِنْ غَزَاةِ بَدْرٍ لَأَذْبَحَنَّ هَذَا الْجَدْيَ وَ لَأَشْوِيَنَّهُ وَ لَأَحْمِلَنَّهُ إِلَيْكَ لِتَأْكُلَهُ

He^-saww said: ‘I^-saww return on the Day of (battle of) Badr from fighting the Polytheists and I^-saww was hungry with intense hunger. When I^-saww returned to Al Medina, a Jewish woman met me^-saww and upon her head was a basket, and in the basket was grilled goat meat, and in her sleeve was something from the sugar. She said, ‘The Praise is for Allah^-azwj Who Granted you^-saww safety and Gave you the victory and the success over the enemies, and I had vowed to Allah^-azwj a vow that if you^-saww were to return safely, gaining from the military expedition of Badr, I shall slaughter this goat and grill it and carry it over to you^-saww, for you^-saww to eat it’.

فَقَالَ النَّبِيُّ ص فَنَزَلْتُ عَنْ بَغْلَتِيَ الشَّهْبَاءِ وَ ضَرَبْتُ بِيَدِي إِلَى الْجَدْيِ لآِكُلَهُ فَاسْتَنْطَقَ اللَّهُ تَعَالَى الْجَدْيَ فَاسْتَوَى عَلَى أَرْبَعِ قَوَائِمَ وَ قَالَ يَا مُحَمَّدُ لَا تَأْكُلْنِي فَإِنِّي مَسْمُومٌ

The Prophet^-saww said: ‘I^-saww descended from my^-saww mule Al Shahba’a and reached out with my^-saww hand towards the goat to eat it, but Allah^-azwj the Exalted Caused the goat to speak and it stood upright upon its four legs and said, ‘O Muhammad^-saww! Do not eat me, for I am poisoned’.

قَالُوا صَدَقْتَ يَا مُحَمَّدُ هَذَا خَيْرٌ مِنْ ذَلِكَ قَالَ النَّبِيُّ ص هَذِهِ خَمْسَةٌ

They said, ‘You^-saww speak the truth, O Muhammad! This is better than that’. The Prophet^-saww said: ‘This (makes it) five’.

قَالُوا بَقِيَتْ وَاحِدَةٌ ثُمَّ نَقُومُ مِنْ عِنْدِكَ قَالَ هَاتُوهُ قَالُوا سُلَيْمَانُ خَيْرٌ مِنْكَ قَالَ وَ لِمَ ذَاكَ قَالُوا لِأَنَّ اللَّهَ تَعَالَى عَزَّ وَ جَلَّ سَخَّرَ لَهُ الشَّيَاطِينَ وَ الْإِنْسَ وَ الْجِنَّ وَ الرِّيَاحَ وَ السِّبَاعَ

They said, ‘There remains one, then we shall arise from your^-saww presence’. He^-saww said: ‘Give it’. They said, ‘Suleyman^-as is better than you^-saww’. He^-saww said: ‘And why is that?’ They said, ‘Because Allah^-azwj the Exalted, Mighty and Majestic Subdued for him^-as the satans^-la, and the humans and the Jinn, and the winds and the wild animals’.

فَقَالَ النَّبِيُّ ص فَقَدْ سَخَّرَ اللَّهُ لِيَ الْبُرَاقَ وَ هُوَ خَيْرٌ مِنَ الدُّنْيَا بِحَذَافِيرِهَا وَ هِيَ دَابَّةٌ مِنْ دَوَابِّ الْجَنَّةِ وَجْهُهَا مِثْلُ وَجْهِ آدَمِيٍّ وَ حَوَافِرُهَا مِثْلُ حَوَافِرِ الْخَيْلِ وَ ذَنَبُهَا مِثْلُ ذَنَبِ الْبَقَرِ فَوْقَ الْحِمَارِ وَ دُونَ الْبَغْلِ سَرْجُهُ مِنْ يَاقُوتَةٍ حَمْرَاءَ وَ رِكَابُهُ مِنْ دُرَّةٍ بَيْضَاءَ مَزْمُومَةً بِسَبْعِينَ أَلْفَ زِمَامٍ مِنْ ذَهَبٍ عَلَيْهِ جَنَاحَانِ مُكَلَّلَانِ بِالدُّرِّ وَ الْجَوْهَرِ وَ الْيَاقُوتِ وَ الزَّبَرْجَدِ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص

The Prophet^-saww said: ‘Allah^-azwj has Subdued Al-Buraq for me^-as, and it is better than the world with its contents, and it is an animal of the Paradise, and it face is like the face of a person, and its hooves are like the hooves of the cavalry horses, and its tail is like a tail of the cow. It is higher than the donkey and lower than the mule. Its saddle is of red ruby, and its rein is from white gems. It is bridled with seventy thousand bridles of gold. Upon it are two wings woven with the gems, and the jewellery, and the sapphire, and the emeralds. It is written between its eyes: “There is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, Muhammad^-saww is a Rasool^-saww of Allah^-azwj”’.

قَالَتِ الْيَهُودُ صَدَقْتَ يَا مُحَمَّدُ وَ هُوَ مَكْتُوبٌ فِي التَّوْرَاةِ هَذَا خَيْرٌ مِنْ ذَاكَ يَا مُحَمَّدُ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ

The Jews said, ‘You^-saww speak the truth, O Muhammad^-saww, and it is written in the Torah. This is better than that. O Muhammad^-saww! We testify that there is no god except Allah^-azwj and you^-saww are a Rasool^-saww of Allah^-azwj’.

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص لَقَدْ أَقَامَ نُوحٌ فِي قَوْمِهِ وَ دَعَاهُمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَاماً ثُمَّ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ فَقَلَّلَهُمْ فَقَالَ‏ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ‏ وَ لَقَدْ تَبِعَنِي فِي سِنِّيَ الْقَلِيلِ وَ عُمُرِيَ الْيَسِيرِ مَا لَمْ يَتْبَعْ نُوحاً فِي طُولِ عُمُرِهِ وَ كِبَرِ سِنِّهِ

Rasool-Allah^-saww said to them: ‘Noah^-as had stayed among his^-as people and called them for a thousand years less fifty years, then Allah^-azwj Mighty and Majestic Described them, so He^-azwj Said of them: And there did not believe in him except a few [11:40], and you have followed me^-saww during my^-saww few years and my^-saww small age what Noah^-as had not been followed during the length of his^-as age and the oldness of his^-as.

وَ إِنَّ فِي الْجَنَّةِ عِشْرِينَ وَ مِائَةَ صَفٍّ أُمَّتِي مِنْهَا ثَمَانُونَ صَفّاً وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ كِتَابِيَ الْمُهَيْمِنَ عَلَى كُتُبِهِمُ النَّاسِخَ لَهَا وَ لَقَدْ جِئْتُ بِتَحْلِيلِ مَا حَرَّمُوا وَ تَحْرِيمِ بَعْضِ مَا أَحَلُّوا مِنْ ذَلِكَ أَنَّ مُوسَى جَاءَ بِتَحْرِيمِ صَيْدِ الْحِيتَانِ يَوْمَ السَّبْتِ حَتَّى إِنَّ اللَّهَ تَعَالَى قَالَ لِمَنِ اعْتَدَى مِنْهُمْ‏ كُونُوا قِرَدَةً خاسِئِينَ‏ فَكَانُوا

And that, in the Paradise there would be one hundred and twenty rows, eighty from these would be my^-saww community, and that Allah^-azwj Mighty and Majestic Made my^-saww Book as the dominant one over their Books, the Abrogating of those, and it has come with the Permission of what they had Prohibited and the Prohibition of what they had Permitted – from that is that Musa^-as came with the Prohibition of hunting the fish on the day of Saturday until Allah^-azwj the Exalted Said for the ones of them who exceeded: “Become apes, despised!” [2:65], so they became.  

وَ لَقَدْ جِئْتُ بِتَحْلِيلِ صَيْدِهَا حَتَّى صَارَ صَيْدُهَا حَلَالًا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَ طَعامُهُ مَتاعاً لَكُمْ‏ وَ جِئْتُ بِتَحْلِيلِ الشُّحُومِ كُلِّهَا وَ كُنْتُمْ لَا تَأْكُلُونَهَا

And I^-saww have come with the Permissibility of its hunting until it came to be Permissible. Allah^-azwj Mighty and Majestic Said: Permissible for you is the prey of the sea and its food, being a provision for [5:96]. And I^-saww came with the Permissibility of the fats (of the animals), all of them, and you did not use to eat these.

ثُمَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ صَلَّى عَلَيَّ فِي كِتَابِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً

Then Allah^-azwj Mighty and Majestic Sent Salawat upon me^-saww in His^-azwj Book. Allah^-azwj Mighty and Majestic Said: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56].

ثُمَّ وَصَفَنِيَ اللَّهُ تَعَالَى بِالرَّأْفَةِ وَ الرَّحْمَةِ وَ ذَكَرَ فِي كِتَابِهِ‏ لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ‏

Then Allah^-azwj the Exalted Described me^-saww as being with the kindness and the mercy, and Mentioned in His^-azwj Book: There has come to you a Rasool from yourselves. It is grievous upon him what is distressing upon you, being full of concern upon you. With the Momineen he is kind, merciful [9:128].

وَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ أَلَّا يُكَلِّمُونِي حَتَّى يَتَصَدَّقُوا بِصَدَقَةٍ وَ مَا كَانَ ذَلِكَ لِنَبِيٍّ قَطُّ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا ناجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْواكُمْ صَدَقَةً ثُمَّ وَضَعَهَا عَنْهُمْ بَعْدَ أَنِ افْتَرَضَهَا عَلَيْهِمْ بِرَحْمَتِهِ‏

And Allah^-azwj Mighty and Majestic Revealed that they (people) cannot speak to me^-saww unless they give (something) in charity, and that was never the case for any Prophet^-as at all. Allah^-azwj Mighty and Majestic Said: O you those who believe! Whenever you (wish to) consult the Rasool, then give something in charity before your consultation. [58:12]. Then He^-azwj Dropped it from them by His^-azwj Mercy after having necessitated upon them’’.[9]

4- ج، الإحتجاج عَنْ ثَوْبَانَ‏ قَالَ: إِنَّ يَهُودِيّاً جَاءَ إِلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ أَسْأَلُكَ فَتُخْبِرُنِي فَرَكَضَهُ ثَوْبَانُ بِرِجْلِهِ وَ قَالَ قُلْ يَا رَسُولَ اللَّهِ فَقَالَ لَا أَدْعُوهُ إِلَّا بِمَا سَمَّاهُ أَهْلُهُ

‘Al Ihtijaj’ – From Sowban who said,

‘A Jew came to the Prophet^-saww and he said, ‘O Muhammad^-saww! I ask you^-saww, so inform me’. Sowban kicked him with his leg and said, ‘Say, O Rasool-Allah^-saww!’ He said, ‘I will not call him^-saww except with what his^-saww family have named him^-saww as’.

فَقَالَ أَ رَأَيْتَ قَوْلَهُ عَزَّ وَ جَلَ‏ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ‏ وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمِينِهِ‏ أَيْنَ النَّاسُ يَوْمَئِذٍ فَقَالَ فِي الظُّلْمَةِ دُونَ الْمَحْشَرِ

He said, ‘What is your^-saww view of the Words of the Mighty and Majestic: On the Day the earth would be changed to another earth, [14:48] and the skies having been rolled up in His Right Hand [39:67], where would the people be on that day?’ He^-saww said: ‘In the darkness besides the plains’.

قَالَ فَمَا أَوَّلُ مَا يَأْكُلُ أَهْلُ الْجَنَّةِ إِذَا دَخَلُوهَا قَالَ كَبِدُ الْحُوتِ قَالَ فَمَا طَعَامُهُمْ عَلَى أَثَرِ ذَلِكَ قَالَ كَبِدُ الثَّوْرِ قَالَ فَمَا شَرَابُهُمْ عَلَى أَثَرِ ذَلِكَ قَالَ السَّلْسَبِيلُ قَالَ صَدَقْتَ يَا مُحَمَّدُ أَسْأَلُكَ عَنْ شَيْ‏ءٍ لَا يَعْلَمُهُ إِلَّا نَبِيٌ‏ قَالَ وَ مَا هُوَ

He said, ‘What is the first thing the people of the Paradise would be eating when they enter it?’ He^-saww said: ‘Liver of the fish’. He said, ‘What would be their food upon the follow-up from that?’ He^-saww said: ‘Liver of the bull’. He said, ‘What would be their drink upon the follow-up of that?’ He^-saww said: ‘Al Salsabeel’. He said, ‘You^-saww speak the truth, O Muhammad^-saww! I ask you^-asws about a thing, none would know it except a Prophet^-as’. He^-saww said: ‘And what is it?’

قَالَ عَنْ شَبَهِ الْوَلَدِ أَبَاهُ وَ أُمَّهُ قَالَ مَاءُ الرَّجُلِ أَبْيَضُ غَلِيظٌ وَ مَاءُ الْمَرْأَةِ أَصْفَرُ رَقِيقٌ فَإِذَا عَلَا مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ كَانَ الْوَلَدُ ذَكَراً بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنْ قِبَلِ ذَلِكَ يَكُونُ الشَّبَهُ‏ وَ إِذَا عَلَا مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ خَرَجَ الْوَلَدُ أُنْثَى بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنْ قِبَلِ ذَلِكَ يَكُونُ الشَّبَهُ‏

He said, ‘About the resemblance of the child to his father and his mother’. He^-saww said: ‘The water of the man is white, thick, and the water of the woman is yellow, thin. When the water of the man is on top of the water of the woman, the child would be a male by the Permission of Allah^-azwj Mighty and Majestic, and the resemblance happens before that; and when the water of the woman is on top of the man, the child comes out as female by the Permission of Allah^-azwj Mighty and Majestic, and the resemblance happen from before that’.

ثُمَّ قَالَ ص وَ الَّذِي نَفْسِي بِيَدِهِ مَا كَانَ عِنْدِي شَيْ‏ءٌ مِمَّا سَأَلْتَنِي عَنْهُ حَتَّى أَنْبَأَنِيهِ اللَّهُ عَزَّ وَ جَلَّ فِي مَجْلِسِي هَذَا

Then he^-saww said: ‘By the One^-azwj in Whose Hand is my^-saww soul! There was nothing with me^-saww about anything from what you had asked me^-saww until Allah^-azwj Mighty and Majestic Informed me^-saww during this sitting of mine’’.[10]

5- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ الْحُسَيْنِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ أَنْتَ الَّذِي تَزْعُمُ أَنَّكَ رَسُولُ اللَّهِ وَ أَنَّكَ الَّذِي يُوحَى إِلَيْكَ كَمَا أُوحِيَ إِلَى مُوسَى بْنِ عِمْرَانَ

‘Al Amaali’ of Al Sadouq – Majaylawiya, from his uncle, from Al Barqy, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabalah, from Muawiya Bin Amaar, from Al Hassan Bin Abdullah, from his father,

From his grandfather Al-Hassan^-asws Ibn Ali^-asws Bin Abu Talib^-asws having said: ‘A number of Jews came to Rasool-Allah^-saww, and (one of them) said, ‘O Muhammad^-saww! Are you^-saww the one who claims that you^-saww are a Rasool^-saww of Allah^-azwj, and you^-saww are the one it has been Revealed unto just as it was Revealed to Musa^-as Bin Imran^-as?’

فَسَكَتَ النَّبِيُّ ص سَاعَةً ثُمَّ قَالَ نَعَمْ أَنَا سَيِّدُ وُلْدِ آدَمَ وَ لَا فَخْرَ وَ أَنَا خَاتَمُ النَّبِيِّينَ وَ إِمَامُ الْمُتَّقِينَ وَ رَسُولُ رَبِّ الْعَالَمِينَ قَالُوا إِلَى مَنْ إِلَى الْعَرَبِ أَمْ إِلَى الْعَجَمِ أَمْ إِلَيْنَا فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ قُلْ‏ يَا مُحَمَّدُ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعاً

The Prophet^-saww was silent for a while then said: ‘Yes, I^-saww am the Chief of the children of Adam^-as, no pride, and I^-saww am the last of the Prophets^-as, and Imam^-saww of the pious, and Rasool^-saww of the Lord^-azwj of the worlds’. They said, ‘To whom? To the Arabs or to the non-Arabs or to us?’ So, Allah^-azwj the Exalted Revealed this Verse: Say: O Muhammad, ‘O you people! I am a Rasool of Allah to you all, [7:158]’.

قَالَ الْيَهُودِيُّ الَّذِي كَانَ أَعْلَمَهُمْ يَا مُحَمَّدُ إِنِّي أَسْأَلُكَ عَنْ عَشْرِ كَلِمَاتٍ أَعْطَى اللَّهُ مُوسَى بْنَ عِمْرَانَ فِي الْبُقْعَةِ الْمُبَارَكَةِ حَيْثُ نَاجَاهُ لَا يَعْلَمُهَا إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ قَالَ النَّبِيُّ ص سَلْنِي

The Jew who was the most knowledgeable of them, said, ‘O Muhammad^-saww! I ask you^-saww about ten phrases which Allah^-azwj Gave Musa^-as Bin Imran^-as in the Blessed spot where He^-azwj whispered to him^-saww, none would know it except a Mursil Prophet^-as or an Angel of Proximity’. The Prophet^-saww said: ‘Ask me^-saww’.

قَالَ أَخْبِرْنِي يَا مُحَمَّدُ عَنِ الْكَلِمَاتِ الَّتِي اخْتَارَهُنَّ اللَّهُ لِإِبْرَاهِيمَ ع حَيْثُ بَنَى الْبَيْتَ قَالَ النَّبِيُّ ص نَعَمْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ

He said, ‘Inform me, O Muhammad^-saww, about the phrases which Allah^-azwj Chose for Ibrahim^-as when he^-as built the House’. The Prophet^-saww said: ‘Yes – Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, there is no god except Allah^-azwj, and Allah^-azwj is the Greatest’.

قَالَ الْيَهُودِيُّ فَبِأَيِّ شَيْ‏ءٍ بَنَى هَذِهِ الْكَعْبَةَ مُرَبَّعَةً قَالَ النَّبِيُّ ص بِالْكَلِمَاتِ الْأَرْبَعِ قَالَ لِأَيِّ شَيْ‏ءٍ سُمِّيَتِ الْكَعْبَةُ قَالَ النَّبِيُّ لِأَنَّهَا وَسَطُ الدُّنْيَا

The Jew said, ‘Due to which thing (reason) did he^-as build the Kabah as a square?’ The Prophet^-saww said: ‘Due to the four phrases’. He said, ‘From which thing (reason) was the Kabah named as such?’ The Prophet^-saww said: ‘Because it is in the middle of the world’.

قَالَ الْيَهُودِيُّ أَخْبِرْنِي عَنْ تَفْسِيرِ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ قَالَ النَّبِيُّ ص عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّ بَنِي آدَمَ يَكْذِبُونَ عَلَى اللَّهِ فَقَالَ سُبْحَانَ اللَّهِ تَبَرِّياً مِمَّا يَقُولُونَ‏

The Jew said, ‘Inform me about the interpretation of, ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, there is no god except Allah^-azwj, and Allah^-azwj is the Greatest’. The Prophet^-saww said: ‘Allah^-azwj the Mighty and Majestic Knew that the children of Adam^-as would be belying upon Allah^-azwj, so He^-azwj Said: “Glory be to Allah^-azwj” as a disownment from what they are saying.

وَ أَمَّا قَوْلُهُ الْحَمْدُ لِلَّهِ فَإِنَّهُ عَلِمَ أَنَّ الْعِبَادَ لَا يُؤَدُّونَ شُكْرَ نِعْمَتِهِ فَحَمِدَ نَفْسَهُ قَبْلَ أَنْ يَحْمَدُوهُ‏ وَ هُوَ أَوَّلُ الْكَلَامِ لَوْ لَا ذَلِكَ لَمَا أَنْعَمَ اللَّهُ عَلَى أَحَدٍ بِنِعْمَتِهِ

And as for His^-azwj Words: “The Praise is for Allah^-azwj”, He^-azwj Knows that the servants will not be giving thanks for His^-azwj Favours, so He^-azwj Praised Himself^-azwj before anyone praised Him^-azwj, and it is the first Speech. Had it not been for that, Allah^-azwj would not have Favoured upon anyone with His^-azwj Bounties.

فَقَوْلُهُ لَا إِلَهَ إِلَّا اللَّهُ يَعْنِي وَحْدَانِيَّتَهُ لَا يَقْبَلُ اللَّهُ الْأَعْمَالَ إِلَّا بِهَا وَ هِيَ كَلِمَةُ التَّقْوَى يُثَقِّلُ اللَّهُ بِهَا الْمَوَازِينَ يَوْمَ الْقِيَامَةِ

His^-azwj Words: “There is no god except Allah^-azwj”, means His^-azwj Unity. Allah^-azwj does not Accept the deeds except with it, and it is a phrase of piety. Allah^-azwj would Cause the scales to be heavy with it on the Day of Qiyamah.

وَ أَمَّا قَوْلُهُ اللَّهُ أَكْبَرُ فَهِيَ كَلِمَةٌ أَعْلَى الْكَلِمَاتِ وَ أَحَبُّهَا إِلَى اللَّهِ عَزَّ وَ جَلَّ يَعْنِي أَنَّهُ لَيْسَ شَيْ‏ءٌ أَكْبَرَ مِنِّي لَا تُفْتَتَحُ الصَّلَاةُ إِلَّا بِهَا لِكَرَامَتِهَا عَلَى اللَّهِ وَ هُوَ الِاسْمُ الْأَعَزُّ الْأَكْرَمُ

And as for His^-azwj Words: “Allah^-azwj is the Greatest”, it is a phrase, the highest of the phrases, and the most Beloved to Allah^-azwj Mighty and Majestic – meaning “There isn’t anything greater than Me^-azwj”. The Salah cannot begin except with it due to its prestige unto Allah^-azwj, and it is the dearest and the most prestigious Name’.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَمَا جَزَاءُ قَائِلِهَا قَالَ‏ إِذَا قَالَ الْعَبْدُ سُبْحَانَ اللَّهِ سَبَّحَ مَعَهُ مَا دُونَ الْعَرْشِ فَيُعْطَى قَائِلُهَا عَشْرَ أَمْثَالِهَا

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! What is the Recompense of its speaker?’ He^-saww said: ‘When the servant says, ‘Glory be to Allah^-azwj’, there glorify along with him whatever is below the Throne, and its speaker is Granted ten times its like’.

وَ إِذَا قَالَ الْحَمْدُ لِلَّهِ أَنْعَمَ اللَّهُ عَلَيْهِ بِنَعِيمِ الدُّنْيَا مَوْصُولًا بِنَعِيمِ الْآخِرَةِ وَ هِيَ الْكَلِمَةُ الَّتِي يَقُولُهَا أَهْلُ الْجَنَّةِ إِذَا دَخَلُوهَا وَ يَنْقَطِعُ الْكَلَامُ الَّذِي يَقُولُونَ فِي الدُّنْيَا مَا خَلَا الْحَمْدَ لِلَّهِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ دَعْواهُمْ فِيها سُبْحانَكَ اللَّهُمَّ وَ تَحِيَّتُهُمْ فِيها سَلامٌ وَ آخِرُ دَعْواهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏

And when he says, ‘The Praise is for Allah^-azwj’, Allah^-azwj Favours upon him with the Bounties of the world linked with the Bounties of the Hereafter, and it is the phrase which the people of the Paradise would be saying when they enter it, and it would cut off the speech which they are saying in the world besides ‘The Praise is for Allah^-azwj, and these are the Words of the Mighty and Majestic: Their call therein would be, ‘Glory is Yours, O Allah!’ And their greeting therein would be, ‘Peace’, and the last of their calls would be, ‘The Praise is for Allah, Lord of the worlds’ [10:10].

وَ أَمَّا قَوْلُهُ لَا إِلَهَ إِلَّا اللَّهُ فَالْجَنَّةُ جَزَاؤُهُ‏ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ‏ يَقُولُ هَلْ جَزَاءُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ إِلَّا الْجَنَّةُ

And as for His^-azwj Words: ‘There is no god except Allah^-azwj’, its Recompense is the Paradise, and these are the Words of the Mighty and Majestic: Is the Recompense of goodness except for the goodness? [55:60]. He^-azwj is Saying: “Is a Recompense of the one who says, ‘There is no god except Allah^-azwj’ except the Paradise?”.

فَقَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ قَدْ أَخْبَرْتَ وَاحِدَةً فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ الثَّانِيَةَ فَقَالَ النَّبِيُّ ص سَلْنِي عَمَّا شِئْتَ وَ جَبْرَئِيلُ عَنْ يَمِينِ النَّبِيِّ ص وَ مِيكَائِيلُ عَنْ يَسَارِهِ يُلَقِّنَانِهِ

The Jew said, ‘You speak the truth, O Muhammad^-saww! You^-saww have informed me of one, so allow me to ask you^-saww the second’. The Prophet^-saww said: ‘Ask me^-saww about whatever you like’, and Jibraeel^-as was on the right of the Prophet^-saww, and Mikaeel^-as on his^-saww left, indoctrinating him^-saww’.

فَقَالَ الْيَهُودِيُّ لِأَيِّ شَيْ‏ءٍ سُمِّيتَ مُحَمَّداً وَ أَحْمَدَ وَ أَبَا الْقَاسِمِ وَ بَشِيراً وَ نَذِيراً وَ دَاعِياً

The Jew said, ‘For which thing have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazeer’, and ‘Da’ia’?’

فَقَالَ النَّبِيُّ ص أَمَّا مُحَمَّدٌ فَإِنِّي مَحْمُودٌ فِي الْأَرْضِ وَ أَمَّا أَحْمَدُ فَإِنِّي مَحْمُودٌ فِي السَّمَاءِ وَ أَمَّا أَبُو الْقَاسِمِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقْسِمُ يَوْمَ الْقِيَامَةِ قِسْمَةَ النَّارِ فَمَنْ كَفَرَ بِي مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ فَفِي النَّارِ وَ يَقْسِمُ قِسْمَةَ الْجَنَّةِ فَمَنْ آمَنَ بِي وَ أَقَرَّ بِنُبُوَّتِي فَفِي الْجَنَّةِ

The Prophet^-saww said: ‘As for ‘Muhammad’, so I^-saww am the praised one in the earth; and as for ‘Ahmad’, so I^-saww am the praised one in the sky; and as for ‘Abu Al-Qasim’, Allah^-azwj Mighty and Majestic will Distribute (Qasim) on the Day of Qiyamah (and) Distribute the Fire, so the one who disbelieves me^-saww, from the former ones and the latter ones would be in the Fire, and He^-azwj will Distribute the Paradise, so the one who believes in me^-saww and acknowledges my^-saww Prophet-hood, would be in the Paradise.

وَ أَمَّا الدَّاعِي فَإِنِّي أَدْعُو النَّاسَ إِلَى دِينِ رَبِّي وَ أَمَّا النَّذِيرُ فَإِنِّي أُنْذِرُ بِالنَّارِ مَنْ عَصَانِي وَ أَمَّا الْبَشِيرُ فَإِنِّي أُبَشِّرُ بِالْجَنَّةِ مَنْ أَطَاعَنِي

As for the ‘Da’ia’, I^-saww am calling the people to the Religion of my^-saww Lord^-azwj; and as for ‘Al-Nazeer’, I^-saww warn of the Fire the one who disobeys me^-saww; and as for ‘Al-Bashir’, I^-saww give the glad tidings of the Paradise to the one who obeys me^-saww’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ اللَّهِ لِأَيِّ شَيْ‏ءٍ وَقَّتَ هَذِهِ الْخَمْسَ صَلَوَاتٍ فِي خَمْسِ مَوَاقِيتَ عَلَى أُمَّتِكَ فِي سَاعَاتِ اللَّيْلِ وَ النَّهَارِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww. Inform me about Allah^-azwj, for which thing (reason) did He^-azwj Prescribe the five (daily) Salats during the five timing upon your^-saww community during the times of the night and the day?’

قَالَ النَّبِيُّ ص إِنَّ الشَّمْسَ عِنْدَ الزَّوَالِ لَهَا حَلْقَةٌ تَدْخُلُ فِيهَا فَإِذَا دَخَلَتْ فِيهَا زَالَتِ الشَّمْسُ فَيُسَبِّحُ كُلُّ شَيْ‏ءٍ دُونَ الْعَرْشِ لِوَجْهِ رَبِّي‏ وَ هِيَ السَّاعَةُ الَّتِي يُصَلِّي عَلَيَّ فِيهَا رَبِّي فَفَرَضَ اللَّهُ عَزَّ وَ جَلَ عَلَيَّ وَ عَلَى أُمَّتِي فِيهَا الصَّلَاةَ وَ قَالَ‏ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى‏ غَسَقِ اللَّيْلِ‏ وَ هِيَ السَّاعَةُ الَّتِي يُؤْتَى فِيهَا بِجَهَنَّمَ يَوْمَ الْقِيَامَةِ فَمَا مِنْ مُؤْمِنٍ يُوَفَّقُ تِلْكَ السَّاعَةَ أَنْ يَكُونَ سَاجِداً أَوْ رَاكِعاً أَوْ قَائِماً إِلَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ جَسَدَهُ عَلَى النَّارِ

The Prophet^-saww said: ‘The sun, during the decline has a circle it enters into. When it does enter into it, the sun declines, and everything below the Throne glorifies to the Face of my^-saww Lord^-azwj, and it is the time which my^-saww Lord^-azwj Sends Salawat upon me^-saww. Therefore, Allah^-azwj Mighty and Majestic Necessitated upon me^-saww and upon my^-saww community, the Salat (to be prayed) during it, and Said: Establish the Salat (from) the decline of the sun (midday) to the darkness of the night, [17:78]. And it is the time during which they would come with Hell on the Day of Qiyamah, so there is none from a Momin except he would harmonise with that time and become performing Sajdah, or Ruku’u, or standing, except Allah^-azwj Mighty and Majestic will Prohibit his body unto the Fire.

وَ أَمَّا صَلَاةُ الْعَصْرِ فَهِيَ السَّاعَةُ الَّتِي أَكَلَ فِيهَا آدَمُ مِنَ الشَّجَرَةِ فَأَخْرَجَهُ اللَّهُ تَعَالَى مِنَ الْجَنَّةِ فَأَمَرَ اللَّهُ ذُرِّيَّتَهُ بِهَذِهِ الصَّلَاةِ إِلَى يَوْمِ الْقِيَامَةِ وَ اخْتَارَهَا لِأُمَّتِي فَهِيَ مِنْ أَحَبِّ الصَّلَوَاتِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَوْصَانِي أَنْ أَحْفَظَهَا مِنْ بَيْنِ الصَّلَوَاتِ

As for Salat Al-Asr, it is the time during which Adam^-as ate from the tree, so Allah^-azwj the Exalted Took him^-as from Paradise, therefore Allah^-azwj Commanded his^-as offspring with this Salat up to the Day of Qiyamah, and Chose it for my^-saww community. This is from the most Beloved of the Salats to Allah^-azwj Mighty and Majestic, and Advised me^-saww that I^-saww preserve it from between the Salats.

وَ أَمَّا صَلَاةُ الْمَغْرِبِ فَهِيَ السَّاعَةُ الَّتِي تَابَ اللَّهُ فِيهَا عَلَى آدَمَ ع وَ كَانَ بَيْنَ مَا أَكَلَ مِنَ الشَّجَرَةِ وَ بَيْنَ مَا تَابَ اللَّهُ تَعَالَى فِيهَا عَلَيْهِ ثَلَاثُمِائَةِ سَنَةٍ مِنْ أَيَّامِ الدُّنْيَا وَ فِي أَيَّامِ الْآخِرَةِ يَوْمٌ كَأَلْفِ سَنَةٍ مِنْ وَقْتِ صَلَاةِ الْعَصْرِ إِلَى الْعِشَاءِ

As for Salat Al-Maghrib, it is the time during which Allah^-azwj Turned (with Mercy) unto Adam^-as, and there was between what he^-as ate from the tree and between Allah^-azwj the Exalted Turning to him^-as, a duration of three hundred years from the days of the world, and regarding the days of the Hereafter, a day is like a thousand years from the times of Salat Al-Asr to Al-Isha.

فَصَلَّى آدَمُ ثَلَاثَ رَكَعَاتٍ رَكْعَةً لِخَطِيئَتِهِ وَ رَكْعَةً لِخَطِيئَةِ حَوَّاءَ وَ رَكْعَةً لِتَوْبَتِهِ فَافْتَرَضَ اللَّهُ عَزَّ وَ جَلَّ هَذِهِ الثَّلَاثَ الرَّكَعَاتِ عَلَى أُمَّتِي وَ هِيَ السَّاعَةُ الَّتِي يُسْتَجَابُ فِيهَا الدُّعَاءُ فَوَعَدَنِي رَبِّي أَنْ يَسْتَجِيبَ لِمَنْ دَعَاهُ فِيهَا وَ هَذِهِ الصَّلَوَاتُ الَّتِي أَمَرَنِي بِهَا رَبِّي عَزَّ وَ جَلَّ فَقَالَ‏ فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ‏

Adam^-as prayed three Cycles (of Salat) – one cycle for his^-as mistake, and a cycle for the mistake of Hawwa^-as, and a Cycle for his^-as repentance, therefore Allah^-azwj Mighty and Majestic Necessitated these three Cycles upon my^-saww community, and it is the time during which the supplication is Answered. My^-saww Lord^-azwj Promised me^-saww that He^-azwj will Answer to the one who supplicates to Him^-azwj, his supplication. And these are the Salats which my^-saww Lord^-azwj Mighty and Majestic has Commanded me^-saww with, so He^-azwj Said: Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17].

وَ أَمَّا صَلَاةُ الْعِشَاءِ الْآخِرَةِ فَإِنَّ لِلْقَبْرِ ظُلْمَةً وَ لِيَوْمِ الْقِيَامَةِ ظُلْمَةً أَمَرَنِيَ اللَّهُ وَ أُمَّتِي بِهَذِهِ الصَّلَاةِ فِي ذَلِكَ الْوَقْتِ لِتُنَوِّرَ لَهُمُ الْقُبُورَ وَ لِيُعْطَوُا النُّورَ عَلَى الصِّرَاطِ وَ مَا مِنْ قَدَمٍ مَشَتْ إِلَى صَلَاةِ الْعَتَمَةِ إِلَّا حَرَّمَ اللَّهُ تَعَالَى جَسَدَهَا عَلَى النَّارِ وَ هِيَ الصَّلَاةُ الَّتِي اخْتَارَهَا اللَّهُ لِلْمُرْسَلِينَ قَبْلِي

And as for the Salat Al-Isha, the last, it is for the darkness of the grave, and the darkness of the Day of Qiyamah. Allah^-azwj Commanded me^-saww and my^-saww community with this Salat during that time in order to illuminate the graves and for them to be Given the Light upon the Bridge, and there is none who proceeds to the Salat in darkness except Allah^-azwj the Exalted would prohibit his body upon the Fire, and it is the Salat which Allah^-azwj Chose is for the Mursil (Prophets^-as) before me^-saww.

وَ أَمَّا صَلَاةُ الْفَجْرِ فَإِنَّ الشَّمْسَ إِذَا طَلَعَتْ تَطْلُعُ عَلَى قَرْنَيِ الشَّيْطَانِ‏ فَأَمَرَنِيَ اللَّهُ عَزَّ وَ جَلَّ أَنْ أُصَلِّيَ صَلَاةَ الْفَجْرِ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ أَنْ يَسْجُدَ لَهَا الْكَافِرُ فَتَسْجُدُ أُمَّتِي لِلَّهِ وَ سُرْعَتُهَا أَحَبُّ إِلَى اللَّهِ وَ هِيَ الصَّلَاةُ الَّتِي تَشْهَدُهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ

And as for the Salat Al-Fajr, when the sun emerges, it emerges upon the head of Satan^-la, so Allah^-azwj Mighty and Majestic Commanded me^-saww that I^-saww pray Salat Al-Fajr before the emergence of the sun and before the Kafir prostrates to it, so my^-saww community would be prostrating to it speedily (first) is more Beloved to Allah^-azwj, and it is the Salat which is witnessed by the Angels of the night and the Angels of the day.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي لِأَيِّ شَيْ‏ءٍ تُوَضَّأُ هَذِهِ الْجَوَارِحُ الْأَرْبَعُ وَ هِيَ أَنْظَفُ الْمَوَاضِعِ فِي الْجَسَدِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww. Inform me, for which thing (reason) are these four limbs being washed, and these are the cleanest of places in the body?’

قَالَ النَّبِيُّ ص لَمَّا أَنْ وَسْوَسَ الشَّيْطَانُ إِلَى آدَمَ وَ دَنَا آدَمُ مِنَ الشَّجَرَةِ وَ نَظَرَ إِلَيْهَا ذَهَبَ مَاءُ وَجْهِهِ ثُمَّ قَامَ وَ هُوَ أَوَّلُ قَدَمٍ‏ مَشَتْ إِلَى الْخَطِيئَةِ ثُمَّ تَنَاوَلَ بِيَدِهِ ثُمَّ مَسَّهَا فَأَكَلَ مِنْهَا فَطَارَ الْحُلِيُّ وَ الْحُلَلُ عَنْ جَسَدِهِ ثُمَّ وَضَعَ يَدَهُ عَلَى أُمِّ رَأْسِهِ وَ بَكَى

The Prophet^-saww said: ‘When the Satan^-la whispered to Adam^-as, and Adam^-as approached the tree and looked at it, the water of his^-saww face went away. Then he^-as stood and it is the first step he^-as walked to the mistake. Then he^-as grabbed it by his^-as hand, then wiped it, then ate from it, so the garment and the ornaments flew away from his^-as body. Then he^-as placed his^-as hand upon the top of his^-as head and wept.

فَلَمَّا تَابَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ عَلَى ذُرِّيَّتِهِ الْوُضُوءَ عَلَى هَذِهِ الْجَوَارِحِ الْأَرْبَعِ‏ وَ أَمَرَهُ أَنْ يَغْسِلَ الْوَجْهَ لِمَا نَظَرَ إِلَى الشَّجَرَةِ وَ أَمَرَهُ بِغَسْلِ السَّاعِدَيْنِ إِلَى الْمِرْفَقَيْنِ‏ لِمَا تَنَاوَلَ مِنْهَا وَ أَمَرَهُ بِمَسْحِ الرَّأْسِ لِمَا وَضَعَ يَدَهُ عَلَى رَأْسِهِ وَ أَمَرَهُ بِمَسْحِ الْقَدَمَيْنِ لِمَا مَشَى إِلَى الْخَطِيئَةِ ثُمَّ سَنَّ عَلَى أُمَّتِي الْمَضْمَضَةَ لِتُنَقِّيَ الْقَلْبَ مِنَ الْحَرَامِ وَ الِاسْتِنْشَاقَ لِتَحْرُمَ عَلَيْهِمْ رَائِحَةُ النَّارِ وَ نَتْنُهَا

When Allah^-azwj Mighty and Majestic Turned to him^-as (with Mercy), Allah^-azwj Mighty and Majestic Obligated the Wudu’u upon him^-as and upon his^-as offspring upon these four limbs, and Commanded him^-as that he^-as wash upon his^-as head, and Commanded him^-as that he^-as wipes the two feet for having walked towards the mistake. Then He^-azwj Made the rinsing a sunnah upon my^-saww community in order to clean the heart from the Prohibitions, and the inhalation in order to Prohibited upon them the smell of the Fire and its stink’.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَمَا جَزَاءُ عَامِلِهَا

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! What is the Recompense of the its doer?’

قَالَ النَّبِيُّ ص أَوَّلُ مَا يَمَسُّ الْمَاءَ يَتَبَاعَدُ عَنْهُ الشَّيْطَانُ وَ إِذَا تَمَضْمَضَ نَوَّرَ اللَّهُ قَلْبَهُ وَ لِسَانَهُ بِالْحِكْمَةِ فَإِذَا اسْتَنْشَقَ أَمِنَهُ اللَّهُ مِنَ النَّارِ وَ رَزَقَهُ رَائِحَةَ الْجَنَّةِ فَإِذَا غَسَلَ وَجْهَهُ بَيَّضَ اللَّهُ وَجْهَهُ يَوْمَ تَبْيَضُّ فِيهِ وُجُوهٌ وَ تَسْوَدُّ فِيهِ وُجُوهٌ وَ إِذَا غَسَلَ سَاعِدَيْهِ حَرَّمَ اللَّهُ عَلَيْهِ أَغْلَالَ النَّارِ وَ إِذَا مَسَحَ رَأْسَهُ مَسَحَ اللَّهُ سَيِّئَاتِهِ وَ إِذَا مَسَحَ قَدَمَيْهِ أَجَازَهُ اللَّهُ عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الْأَقْدَامُ

The Prophet^-saww said: ‘The first of what the water touches, the Satan^-la distances from him. And when he rinses, Allah^-azwj Illuminates his heart and his tongue with the wisdom. When he inhales, Allah^-azwj Secures him from the Fire and Graces him the aroma of the Paradise. When he washes his face, Allah^-azwj would Whiten his face on the Day in which the faces would be whitened, and the faces would be blackened during it. And when he washes his arms, Allah^-azwj will Prohibit the shackles of the Fire unto him. And when he wipes his head, Allah^-azwj Wipes his sins away from him. And when he wipes his feet, Allah^-azwj would Cause him to cross the Bridge on the Day the feet would slip’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الْخَامِسَةِ لِأَيِّ شَيْ‏ءٍ أَمَرَ اللَّهُ بِالاغْتِسَالِ مِنَ الْجَنَابَةِ وَ لَمْ يَأْمُرْ مِنَ الْبَوْلِ وَ الْغَائِطِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the fifth, for which thing (reason) did Allah^-azwj Command with the washing from the sexual impurity, and did not Command from the urine and the faeces?’

قَالَ رَسُولُ اللَّهِ ص إِنَّ آدَمَ لَمَّا أَكَلَ مِنَ‏ الشَّجَرَةِ دَبَّ ذَلِكَ فِي عُرُوقِهِ وَ شَعْرِهِ وَ بَشَرِهِ فَإِذَا جَامَعَ الرَّجُلُ أَهْلَهُ خَرَجَ الْمَاءُ مِنْ كُلِّ عِرْقٍ وَ شَعْرَةٍ فَأَوْجَبَ اللَّهُ عَلَى ذُرِّيَّتِهِ الِاغْتِسَالَ مِنَ الْجَنَابَةِ إِلَى يَوْمِ الْقِيَامَةِ وَ الْبَوْلُ يَخْرُجُ مِنْ فَضْلَةِ الشَّرَابِ الَّذِي يَشْرَبُهُ الْإِنْسَانُ وَ الْغَائِطُ يَخْرُجُ مِنْ فَضْلَةِ الطَّعَامِ الَّذِي يَأْكُلُهُ فَعَلَيْهِمْ مِنْهُمَا الْوُضُوءُ

Rasool-Allah^-saww said: ‘When Adam^-as ate from the tree, it flowed into his^-as private part, and his^-as hair and his skin. Whenever the man copulates with his wife, the water comes out from every vein and hair, therefore Allah^-azwj Obligated the washing from the sexual impurity up to the Day of the Judgment; and the urine comes out from the waste of the drink which the human being drinks; and the faeces comes out from the waste of the food which he ate, therefore the Wudu’u from these two is upon them’.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا جَزَاءُ مَنِ اغْتَسَلَ مِنَ الْحَلَالِ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, what is the Recompense of the one who washes from the Permissible?’

قَالَ النَّبِيُّ ص إِنَّ الْمُؤْمِنَ إِذَا جَامَعَ أَهْلَهُ بَسَطَ سَبْعُونَ أَلْفَ مَلَكٍ جَنَاحَهُ وَ تَنْزِلُ الرَّحْمَةُ فَإِذَا اغْتَسَلَ بَنَى اللَّهُ لَهُ بِكُلِّ قَطْرَةٍ بَيْتاً فِي الْجَنَّةِ وَ هُوَ سِرٌّ فِيمَا بَيْنَ اللَّهِ وَ بَيْنَ خَلْقِهِ يَعْنِي الِاغْتِسَالَ مِنَ الْجَنَابَةِ

The Prophet^-saww said: ‘When the Momin copulates with his wife, seventy thousand Angels spread their wings, and the Mercy descends. When he washes, Allah^-azwj Builds for him, with every drop, a house in the Paradise, and it is a secret in what is between Allah^-azwj and His^-azwj creatures – meaning the washing from the sexual impurity.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ السَّادِسِ عَنْ خَمْسَةِ أَشْيَاءَ مَكْتُوبَاتٍ فِي التَّوْرَاةِ أَمَرَ اللَّهُ بَنِي إِسْرَائِيلَ أَنْ يَقْتَدُوا بِمُوسَى فِيهَا مِنْ بَعْدِهِ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the sixth, about five things written in the Torah, Allah^-azwj Commanded the children of Israel that they have to believe in Musa^-as regarding these, from after him^-as’.

قَالَ النَّبِيُّ ص فَأَنْشَدْتُكَ بِاللَّهِ إِنْ أَنَا أَخْبَرْتُكَ تُقِرُّ لِي قَالَ الْيَهُودِيُّ نَعَمْ يَا مُحَمَّدُ

The Prophet^-saww said: ‘I^-saww adjure you with Allah^-azwj, if I^-saww were to inform you, you will acknowledge to me^-saww?’ The Jew said, ‘Yes, O Muhammad^-saww’.

قَالَ فَقَالَ النَّبِيُّ ص أَوَّلُ مَا فِي التَّوْرَاةِ مَكْتُوبٌ مُحَمَّدٌ رَسُولُ اللَّهِ ص وَ هِيَ بِالْعِبْرَانِيَّةِ طاب ثُمَّ تَلَا رَسُولُ اللَّهِ ص هَذِهِ الْآيَةَ يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَ الْإِنْجِيلِ‏ وَ مُبَشِّراً بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ

He^-asws said: ‘The Prophet^-saww said: ‘The first of what is written in the Torah: ‘Muhammad^-saww is a Rasool^-saww of Allah^-azwj’, and it is in Hebrew as ‘Taab’. Then Rasool-Allah^-saww recited this Verse: whom they are finding written with them in the Torah and the Evangel [7:157] and giving glad tidings of a Rasool to come after me, his name being Ahmad’. [61:6].

وَ فِي السَّطْرِ الثَّانِي اسْمُ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الثَّالِثِ وَ الرَّابِعِ سِبْطَيَّ الْحَسَنِ وَ الْحُسَيْنِ وَ فِي السَّطْرِ الْخَامِسِ أُمِّهِمَا فَاطِمَةَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ صَلَوَاتُ اللَّهِ عَلَيْهَا وَ فِي التَّوْرَاةِ اسْمُ وَصِيِّي إِلْيَا وَ اسْمُ السِّبْطَيْنِ شَبَّرَ وَ شَبِيرٍ وَ هُمَا نُورَا فَاطِمَةَ ع

And in the second line is the name of my^-saww successor^-asws Ali^-asws Bin Abu Talib^-asws, and the third and the fourth are my^-saww two grandsons Al-Hassan^-asws and Al-Husayn^-asws, and in the fifth line is their^-asws mother^-asws (Syeda) Fatima^-asws, Chieftess of the women of the worlds. And in the Torah, the name of my^-saww successor^-asws is ‘Elia’, and the names of the two grandsons^-asws are ‘Shabar and Shabir’, and they^-asws are both Light (Noor) of (Syeda) Fatima^-asws’.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ فَضْلِكُمْ أَهْلَ الْبَيْتِ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about your^-asws merits, the People^-asws of the Household’.

قَالَ النَّبِيُّ ص لِي فَضْلٌ عَلَى النَّبِيِّينَ فَمَا مِنْ نَبِيٍّ إِلَّا دَعَا عَلَى قَوْمِهِ بِدَعْوَةٍ وَ أَنَا أَخَّرْتُ دَعْوَتِي لِأُمَّتِي لِأَشْفَعَ لَهُمْ يَوْمَ الْقِيَامَةِ

The Prophet^-saww said: ‘For me^-saww there is a merit over the Prophets^-as. There is none from a Prophet^-as except he^-as supplicated against his^-as people with a supplication, and I^-saww delayed my^-saww supplication for my^-saww community to intercede for them on the Day of Qiyamah.

وَ أَمَّا فَضْلُ أَهْلِ بَيْتِي وَ ذُرِّيَّتِي عَلَى غَيْرِهِمْ كَفَضْلِ الْمَاءِ عَلَى كُلِّ شَيْ‏ءٍ وَ بِهِ حَيَاةُ كُلِّ شَيْ‏ءٍ وَ حُبُّ أَهْلِ بَيْتِي وَ ذُرِّيَّتِي اسْتِكْمَالُ الدِّينِ وَ تَلَا رَسُولُ اللَّهِ ص هَذِهِ الْآيَةَ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً إِلَى آخِرِ الْآيَةِ

And as for the merit of the People^-asws of my^-saww Household and my^-saww offspring over the others, it is like the merit of the water over all things, and by it is the life of all things; and the love for the People^-asws of my^-saww Household and my^-saww offspring is the completion of the Religion’ – and Rasool-Allah^-saww recited this Verse: Today I Perfected your Religion for you and Completed My Favour upon you, and am Pleased with Al Islam as a Religion for you [5:3] – up to the end of the Verse.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي بِالسَّابِعِ مَا فَضْلُ الرِّجَالَ عَلَى النِّسَاءِ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me of the seventh, what is the merit of the men over the women?’

قَالَ النَّبِيُّ ص كَفَضْلِ السَّمَاءِ عَلَى الْأَرْضِ وَ كَفَضْلِ الْمَاءِ عَلَى الْأَرْضِ فَبِالْمَاءِ يَحْيَا الْأَرْضَ وَ بِالرِّجَالِ تَحْيَا النِّسَاءُ لَوْ لَا الرِّجَالُ مَا خُلِقَ النِّسَاءُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ الرِّجالُ قَوَّامُونَ عَلَى النِّساءِ بِما فَضَّلَ اللَّهُ بَعْضَهُمْ عَلى‏ بَعْضٍ‏

The Prophet^-saww said: ‘Like the merit of the sky over the earth, and like the merit of the water upon the ground. By the water, the ground is revived, and by the men, the women are revived. Had it not been for the men, the women would not have been Created, due to the Words of Allah^-azwj Mighty and Majestic: Men are guardians of the women due to what Allah has Made some of them to excel others [4:34]’.

قَالَ الْيَهُودِيُّ لِأَيِّ شَيْ‏ءٍ كَانَ هَكَذَا

The Jew said, ‘For which thing (reason) was it like this?’

قَالَ النَّبِيُّ ص خَلَقَ اللَّهُ عَزَّ وَ جَلَّ آدَمَ مِنْ طِينٍ وَ مِنْ فَضْلَتِهِ وَ بَقِيَّتِهِ خُلِقَتْ حَوَّاءُ وَ أَوَّلُ مَنْ أَطَاعَ النِّسَاءَ آدَمُ فَأَنْزَلَهُ اللَّهُ مِنَ الْجَنَّةِ وَ قَدْ بَيَّنَ فَضْلَ الرِّجَالِ عَلَى النِّسَاءِ فِي الدُّنْيَا أَ لَا تَرَى إِلَى النِّسَاءِ كَيْفَ يَحِضْنَ وَ لَا يُمْكِنُهُنَّ الْعِبَادَةُ مِنَ الْقَذَارَةِ وَ الرِّجَالُ لَا يُصِيبُهُمْ شَيْ‏ءٌ مِنَ الطَّمْثِ‏

The Prophet^-saww said: ‘Allah^-azwj Mighty and Majestic Created Adam^-as from clay, and from its remnants and its remainder, Created Hawwa^-as; and the first one to obey the woman was Adam^-as, so Allah^-azwj Descended him^-as from the Paradise; and the merit of the men over the women is clear in the world. Do you not look at the women how they menstruate and are not able for the worship from the filth, and the men, nothing from the menstruation afflicts them?’

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي لِأَيِّ شَيْ‏ءٍ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ الصَّوْمَ عَلَى أُمَّتِكَ بِالنَّهَارِ ثَلَاثِينَ يَوْماً وَ فَرَضَ عَلَى الْأُمَمِ أَكْثَرَ مِنْ ذَلِكَ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, for which thing (reason) did Allah^-azwj Mighty and Majestic Obligate upon your^-saww community the Fasting during the day, for thirty days, and Obligated upon the (other) communities, more than that?’

قَالَ النَّبِيُّ ص إِنَّ آدَمَ لَمَّا أَكَلَ مِنَ الشَّجَرَةِ بَقِيَ فِي بَطْنِهِ ثَلَاثِينَ يَوْماً وَ فَرَضَ [فَفَرَضَ‏] اللَّهُ عَلَى ذُرِّيَّتِهِ ثَلَاثِينَ يَوْماً الْجُوعَ وَ الْعَطَشَ وَ الَّذِي يَأْكُلُونَهُ بِاللَّيْلِ تَفَضُّلٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِمْ وَ كَذَلِكَ كَانَ عَلَى آدَمَ فَفَرَضَ اللَّهُ عَلَى أُمَّتِي ذَلِكَ ثُمَّ تَلَا رَسُولُ اللَّهِ ص هَذِهِ الْآيَةَ كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ أَيَّاماً مَعْدُوداتٍ‏

The Prophet^-saww said: ‘When Adam^-as ate from the tree, it remained in his^-as belly for thirty days, and Allah^-azwj Obligated upon his^-as offspring, the hunger and the thirst for thirty days, and that which you are eating at night is a Grace from Allah^-azwj Mighty and Majestic upon them, and like that it was upon Adam^-as, therefore Allah^-azwj Obligated that upon my^-saww community. Then Rasool-Allah^-saww recited this Verse: O you those who are believing! Fasting is Prescribed upon you just as it was Prescribed upon those ones from before you, perhaps you may be fearing [2:183] A fixed number of days [2:184].

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَمَا جَزَاءُ مَنْ صَامَهَا

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! What is the Recompense of the one who Fasts these?’

فَقَالَ النَّبِيُّ ص مَا مِنْ مُؤْمِنٍ يَصُومُ شَهْرَ رَمَضَانَ احْتِسَاباً إِلَّا أَوْجَبَ اللَّهُ لَهُ سَبْعَ خِصَالٍ أَوَّلُهَا يَذُوبُ الْحَرَامَ فِي جَسَدِهِ وَ الثَّانِيَةُ يَقْرُبُ مِنْ رَحْمَةِ اللَّهِ وَ الثَّالِثَةُ يَكُونُ قَدْ كَفَّرَ خَطِيئَةَ أَبِيهِ آدَمَ وَ الرَّابِعَةُ يُهَوِّنُ اللَّهُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ الْخَامِسَةُ أَمَانٌ مِنَ الْجُوعِ وَ الْعَطَشِ يَوْمَ الْقِيَامَةِ وَ السَّادِسَةُ يُعْطِيهِ اللَّهُ بَرَاءَةً مِنَ النَّارِ وَ السَّابِعَةُ يُطْعِمُهُ اللَّهُ مِنْ ثَمَرَاتِ الْجَنَّةِ

The Prophet^-saww said: ‘There is none from a Momin Fasting the Month of Ramazan calculating, except Allah^-azwj would Obligate seven characteristics for him. The first of it, it would melt the Prohibitive (substances) in his body; and the second, he would draw closer to the Mercy of Allah^-azwj; and the third, he would happen to be expiating a mistake of his father^-as Adam^-as; and the fourth, Allah^-azwj would Ease the pangs of death upon him; and the fifth, he would be safe from the hunger and the thirst of the Day of Qiyamah; and the sixth, Allah^-azwj would Give him freedom from the Fire; and the seventh, Allah^-azwj would Feed him from the fruits of the Paradise’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ التَّاسِعَةِ لِأَيِّ شَيْ‏ءٍ أَمَرَ اللَّهُ بِالْوُقُوفِ بِعَرَفَاتٍ بَعْدَ الْعَصْرِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the ninth, for which thing (reason) did Allah^-azwj Command with the pausing at Arafat after the afternoon (during Hajj)?’

قَالَ النَّبِيُّ ص إِنَّ الْعَصْرَ هِيَ السَّاعَةُ الَّتِي عَصَى فِيهَا آدَمُ رَبَّهُ وَ فَرَضَ‏ اللَّهُ عَزَّ وَ جَلَّ عَلَى أُمَّتِيَ الْوُقُوفَ وَ التَّضَرُّعَ وَ الدُّعَاءَ فِي أَحَبِّ الْمَوَاضِعِ إِلَيْهِ وَ تَكَفَّلَ لَهُمْ بِالْجَنَّةِ وَ السَّاعَةُ الَّتِي يَنْصَرِفُ فِيهَا النَّاسُ هِيَ السَّاعَةُ الَّتِي تَلَقَّى فِيهَا آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

The Prophet^-saww said: ‘The afternoon (Al-Asr), it is the time in which Adam^-as disobeyed his^-as Lord^-azwj Mighty and Majestic, and Allah^-azwj Mighty and Majestic Obligated upon my^-saww community the pausing and the beseeching and the supplication in the most Beloved of the places to Him^-azwj, and Guaranteed for them the Paradise; and the time in which the people leave, it is the time which Adam^-as received words from his^-as Lord^-azwj, and He^-azwj Turned to him^-as, surely He^-azwj is the Oft-turning, the Merciful.

ثُمَّ قَالَ النَّبِيُّ ص وَ الَّذِي بَعَثَنِي بِالْحَقِّ بَشِيراً وَ نَذِيراً إِنَّ لِلَّهِ بَاباً فِي السَّمَاءِ الدُّنْيَا يُقَالُ لَهُ بَابُ الرَّحْمَةِ وَ بَابُ التَّوْبَةِ وَ بَابُ الْحَاجَاتِ وَ بَابَ التَّفَضُّلِ وَ بَابُ الْإِحْسَانِ وَ بَابُ الْجُودِ وَ بَابُ الْكَرَمِ وَ بَابُ الْعَفْوِ وَ لَا يَجْتَمِعُ بِعَرَفَاتٍ أَحَدٌ إِلَّا اسْتَأْهَلَ مِنَ اللَّهِ فِي ذَلِكَ الْوَقْتِ هَذِهِ الْخِصَالَ

Then the Prophet^-saww said: ‘By the One^-azwj Who Sent me^-saww with the Truth as a giver of glad tidings and as a warner! For Allah^-azwj, there is a door in the sky of the world called ‘The Door of Mercy’, and ‘Door of repentance’, and ‘Door of the needs’, and Door of the Grace’, and ‘Door of the good deeds’, and ‘Door of the benevolence’, and ‘Door of the generosity’, and ‘Door of the pardon’ – and no one gathers at Arafat except these characteristics would be Released from Allah^-azwj during that time.

وَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ مِائَةَ أَلْفِ مَلَكٍ مَعَ كُلِّ مَلَكٍ مِائَةٌ وَ عِشْرُونَ أَلْفَ مَلَكٍ وَ لِلَّهِ رَحْمَةٌ عَلَى أَهْلِ عَرَفَاتٍ يُنْزِلُهَا عَلَى أَهْلِ عَرَفَاتٍ فَإِذَا انْصَرَفُوا أَشْهَدَ اللَّهُ‏ مَلَائِكَتَهُ بِعِتْقِ أَهْلِ عَرَفَاتٍ مِنَ النَّارِ وَ أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُمُ الْجَنَّةَ وَ نَادَى مُنَادٍ انْصَرِفُوا مَغْفُورِينَ فَقَدْ أَرْضَيْتُمُونِي وَ رَضِيتُ عَنْكُمْ

And for Allah^-azwj Mighty and Majestic there are a hundred thousand Angels, with every Angel being one hundred and twenty thousand Angels; and for Allah^-azwj there is Mercy upon the people of Arafat, He^-azwj Sends it down upon the people of the Arafat. When they leave, Allah^-azwj Keeps His^-azwj Angels as witnesses for the emancipation of the people of Arafat from the Fire, and Allah^-azwj Mighty and Majestic Obligates the Paradise for them, and a Caller Calls out: “Leave, having been Forgiven, for you have Pleased Me^-azwj and I^-azwj am Pleased from you all!”

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الْعَاشِرَةِ عَنْ سَبْعِ خِصَالٍ‏ أَعْطَاكَ اللَّهُ تَعَالَى مِنْ بَيْنِ النَّبِيِّينَ وَ أَعْطَى أُمَّتَكَ مِنْ بَيْنِ الْأُمَمِ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the tenth – about seven characteristics Allah^-azwj the Exalted has Given you^-saww from between the Prophets^-as, and Gave your^-saww community between the communities’.

فَقَالَ النَّبِيُّ ص أَعْطَانِيَ اللَّهُ عَزَّ وَ جَلَّ فَاتِحَةَ الْكِتَابِ وَ الْأَذَانَ‏ وَ الْجَمَاعَةَ فِي الْمَسْجِدِ وَ يَوْمَ الْجُمُعَةِ وَ الْإِجْهَارَ فِي ثَلَاثِ صَلَوَاتٍ وَ الرُّخْصَ لِأُمَّتِي‏ عِنْدَ الْأَمْرَاضِ وَ السَّفَرِ وَ الصَّلَاةَ عَلَى الْجَنَائِزِ وَ الشَّفَاعَةَ لِأَصْحَابِ الْكَبَائِرِ مِنْ أُمَّتِي

The Prophet^-saww said: ‘Allah^-azwj Gave me^-saww the ‘Opening of the Book, and the Azan, and the congregation in the Masjid, and the day of Friday, and the loudness in three Salats, and the allowance for my^-saww community during the sickness, and the journey, and the Salat upon the funeral, and the intercession for the people of the major sins from my^-saww community’.

قَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ فَمَا جَزَاءُ مَنْ قَرَأَ فَاتِحَةَ الْكِتَابِ

The Jew said, ‘You^-saww speak the truth, O Muhammad^-saww! What is the Recompense of the one who recites the ‘Opening of the Book’?’

قَالَ رَسُولُ اللَّهِ ص مَنْ قَرَأَ فَاتِحَةَ الْكِتَابِ أَعْطَاهُ اللَّهُ بِعَدَدِ كُلِّ آيَةٍ أُنْزِلَتْ مِنَ السَّمَاءِ فَيَجْزِي بِهَا ثَوَابَهَا

Rasool-Allah^-saww said: ‘One who recites the ‘Opening of the Book’, Allah^-azwj would Give him, for the number of every Verse Revealed from the sky, and he would be Recompensed by it in Rewards.

وَ أَمَّا الْأَذَانُ فَإِنَّهُ يُحْشَرُ الْمُؤَذِّنُونَ مِنْ أُمَّتِي مَعَ‏ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ‏

As for the Azan, the Muezzins from my^-saww community would be Gathered along with the Prophets, and the truthful, and the martyrs, and the righteous.

وَ أَمَّا الْجَمَاعَةُ فَإِنَّ صُفُوفَ أُمَّتِي فِي الْأَرْضِ كَصُفُوفِ الْمَلَائِكَةِ فِي السَّمَاءِ وَ الرَّكْعَةُ فِي الْجَمَاعَةِ أَرْبَعٌ وَ عِشْرُونَ رَكْعَةً كُلُّ رَكْعَةٍ أَحَبُّ إِلَى اللَّهِ مِنْ عِبَادَةِ أَرْبَعِينَ سَنَةً

And as for the congregation, the rows of my^-saww community in the earth are like the rows of the Angels in the sky, and the Cycle (of Salat) in the congregation (equates to) twenty-four Cycles, each Cycle being more Beloved to Allah^-azwj than the worship of forty years.

وَ أَمَّا يَوْمُ الْجُمُعَةِ فَيَجْمَعُ اللَّهُ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ لِلْحِسَابِ فَمَا مِنْ مُؤْمِنٍ مَشَى إِلَى الْجَمَاعَةِ إِلَّا خَفَّفَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ أَهْوَالَ يَوْمِ الْقِيَامَةِ ثُمَّ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ

And as for the day of Friday, Allah^-azwj will Gather the former ones and the latter ones for the Reckoning. There will be none from a Momin who walks to the congregation (Friday) except Allah^-azwj Mighty and Majestic will Lighten the horrors on the Day of Qiyamah, then he will be Commanded with to the Paradise.

وَ أَمَّا الْإِجْهَارُ فَإِنَّهُ يَتَبَاعَدُ مِنْهُ لَهَبُ النَّارِ بِقَدْرِ مَا يَبْلُغُ صَوْتَهُ وَ يَجُوزُ عَلَى الصِّرَاطِ وَ يُعْطَى السُّرُورَ حَتَّى يَدْخُلَ الْجَنَّةَ

And as for the loudness, the flame of the Fire would distance itself from him by a measurement of what his voice reaches, and he will cross over the Bridge and be Given the cheerfulness until he enters Paradise.

وَ أَمَّا السَّادِسُ‏ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُخَفِّفُ أَهْوَالَ يَوْمِ الْقِيَامَةِ لِأُمَّتِي كَمَا ذَكَرَ اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ وَ مَا مِنْ مُؤْمِنٍ يُصَلِّي عَلَى الْجَنَائِزِ إِلَّا أَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ إِلَّا أَنْ يَكُونَ مُنَافِقاً أَوْ عَاقّاً

As for the sixth, Allah^-azwj Mighty and Majestic will Lighten the horrors of the Day of Qiyamah for my^-saww community just as Allah^-azwj Mighty and Majestic Mentioned in the Quran, and there is none from a Momin who prays Salat over the funeral except Allah^-azwj would Obligate the Paradise for him, except if he happens to be a hypocrite or a disloyal (to the parents).

وَ أَمَّا شَفَاعَتِي فَهِيَ لِأَصْحَابِ الْكَبَائِرِ مَا خَلَا أَهْلَ الشِّرْكِ وَ الظُّلْمِ‏

And as for my^-saww intercession, it is for the perpetrators of the major sins, apart from the people of Shirk and the injustice’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ عَبْدُهُ وَ رَسُولُهُ خَاتَمُ النَّبِيِّينَ وَ إِمَامُ الْمُتَّقِينَ وَ رَسُولُ رَبِّ الْعَالَمِينَ

He said, ‘You^-saww speak the truth, O Muhammad^-saww, and I testify that there is no god except Allah^-azwj, and you^-saww are His^-azwj servant and His^-azwj Rasool^-saww, last of the Prophets^-as, and Imam of the pious, and Rasool^-saww of the Lord^-azwj of the worlds.

فَلَمَّا أَسْلَمَ وَ حَسُنَ إِسْلَامُهُ أَخْرَجَ رَقّاً أَبْيَضَ فِيهِ جَمِيعُ مَا قَالَ النَّبِيُّ ص وَ قَالَ يَا رَسُولَ اللَّهِ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً مَا اسْتَنْسَخْتُهَا إِلَّا مِنَ الْأَلْوَاحِ الَّتِي كَتَبَهَا اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى بْنِ عِمْرَانَ وَ لَقَدْ قَرَأْتُ فِي التَّوْرَاةِ فَضْلَكَ حَتَّى شَكَكْتُ فِيهَا

When he became a Muslim and his Islam was good, he brought out a white paper wherein was the entirety of what the Prophet^-saww had said, and said, ‘O Rasool-Allah^-azwj! By the One^-azwj Who Sent you^-saww with the Truth as a Prophet^-as, I did not copy it except from the Tablets which Allah^-azwj Mighty and Majestic Wrote for Musa^-as Bin Imran^-as, and I had read your^-saww merits in the Torah until I doubted in these.

يَا مُحَمَّدُ وَ لَقَدْ كُنْتُ أَمْحُو اسْمَكَ مُنْذُ أَرْبَعِينَ سَنَةً مِنَ التَّوْرَاةِ كُلَّمَا مَحَوْتُهُ وَجَدْتُهُ مُثْبَتاً فِيهَا وَ لَقَدْ قَرَأْتُ فِي التَّوْرَاةِ أَنَّ هَذِهِ الْمَسَائِلَ لَا يُخْرِجُهَا غَيْرُكَ وَ أَنَّ فِي السَّاعَةِ الَّتِي تُرَدُّ عَلَيْكَ فِيهَا هَذِهِ الْمَسَائِلُ يَكُونُ جَبْرَئِيلُ عَنْ يَمِينِكَ وَ مِيكَائِيلُ عَنْ يَسَارِكَ وَ وَصِيُّكَ بَيْنَ يَدَيْكَ‏

O Muhammad^-saww! I had deleted your^-saww name from the Torah forty years ago. Every time I deleted it, I found it affirmed in it. And I had read in the Torah that these questions, none will bring these forth (answer them) apart from you^-saww, and that in the time which these questions are referred to you, Jibraeel^-as would happen to be on your^-saww right and Mikaeel^-as your^-saww left, and your^-saww successor^-asws in front of your^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص صَدَقْتَ هَذَا جَبْرَئِيلُ عَنْ يَمِينِي وَ مِيكَائِيلُ عَنْ يَسَارِي وَ وَصِيِّي عَلِيُّ بْنُ أَبِي طَالِبٍ ع بَيْنَ يَدَيَّ فَآمَنَ الْيَهُودِيُّ وَ حَسُنَ إِسْلَامُهُ

Rasool-Allah^-saww said: ‘You speak the truth. This here is Jibraeel^-as on my^-saww right, and Mikaeel^-as on my^-saww left, and my^-saww successor^-asws Ali^-asws Bin Abu Talib^-asws in front of me^-saww’. The Jew expressed belief, and his Islam was good’’.

ل، الخصال بِالْإِسْنَادِ الْمَذْكُورِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ فِي حَدِيثٍ طَوِيلٍ قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ أَعْلَمُهُمْ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ أَخْبِرْنَا عَنْ سَبْعِ خِصَالٍ أَعْطَاكَ اللَّهُ مِنْ بَيْنِ النَّبِيِّينَ إِلَى آخِرِ الْخَبَرِ

‘Al Khisal’ – By the mentioned chain,

‘From his grandfather Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws, in a lengthy Hadeeth, said: ‘A number of Jews came to Rasool-Allah^-saww, and their most knowledgeable one asked him^-saww about certain issues, and among what he asked him^-saww was, ‘Inform us about seven characteristics Allah^-azwj Gave you^-saww from between the Prophets’ – up to the end of the Hadeeth.

ع، علل الشرائع بِالْإِسْنَادِ الْمَذْكُورِ إِلَى الْحَسَنِ ع قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ أَعْلَمُهُمْ فَقَالَ لَهُ أَخْبِرْنِي عَنْ تَفْسِيرِ سُبْحَانَ اللَّهِ إِلَى قَوْلِهِ قَالَ هَلْ جَزَاءُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ إِلَّا الْجَنَّةَ فَقَالَ الْيَهُودِيُّ صَدَقْتَ يَا مُحَمَّدُ

‘Ilal Al Sharaie’ – By the mentioned chain going up to Al-Hassan^-asws having said: ‘A number of Jews came to Rasool-Allah^-saww, and their most knowledgeable of them asked him^-saww, saying to him^-saww, ‘Inform me about the interpretation of ‘Glory be to Allah^-azwj’ – up to his^-saww words, ‘Is the Recompense of the one who says, ‘There is no god except Allah^-azwj’, except the Paradise?’ The jew said, ‘You^-saww speak the truth, O Muhammad^-saww’.

ع، علل الشرائع بِالْإِسْنَادِ الْمَذْكُورِ قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ أَعْلَمُهُمْ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ أَنْ قَالَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ لِأَيِّ شَيْ‏ءٍ فَرَضَ هَذِهِ الْخَمْسَ صَلَوَاتٍ إِلَى قَوْلِهِ تَشْهَدُهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ قَالَ صَدَقْتَ يَا مُحَمَّدُ

By the mentioned chain, he^-asws said: ‘A number of Jews came to Rasool-Allah^-saww, and their most knowledgeable one asked him^-saww about certain issues, and it was among what he asked him^-saww was that he said, ‘Inform me about Allah^-azwj Mighty and Majestic, for which thing (reason) did He^-azwj Necessitate the five (daily) Salats?’ – up to his^-saww words: ‘It is witnessed by the Angels of the might and Angels of the day’. He said, ‘You^-saww speak the truth, O Muhammad^-saww’.

ختص، الإختصاص عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ مِهْرَانَ عَنِ الْحَسَنِ [الْحُسَيْنِ‏] بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ مِثْلَهُ

‘Al Ikhtisas’ – Abdul Rahman Bin Ibrahim, from Al Husayn Bin Mihran, from Al Hassan (Al Husayn) Bin Abdullah, from his father, from his grandfather,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws – similar to it’.[11]

6- ع، علل الشرائع وَهْبٌ الْيَمَانِيُ‏ قَالَ: إِنَّ يَهُودِيّاً سَأَلَ النَّبِيَّ ص فَقَالَ يَا مُحَمَّدُ أَ كُنْتَ فِي أُمِّ الْكِتَابِ نَبِيّاً قَبْلَ أَنْ تُخْلَقَ قَالَ نَعَمْ قَالَ وَ هَؤُلَاءِ أَصْحَابُكَ الْمُؤْمِنُونَ الْمُثْبِتُونَ مَعَكَ قَبْلَ أَنْ يُخْلَقُوا قَالَ نَعَمْ قَالَ فَمَا شَأْنُكَ لَمْ تَتَكَلَّمْ بِالْحِكْمَةِ حِينَ خَرَجْتَ مِنْ بَطْنِ أُمِّكَ كَمَا تَكَلَّمَ عِيسَى ابْنُ مَرْيَمَ عَلَى زَعْمِكَ وَ قَدْ كُنْتَ قَبْلَ ذَلِكَ نَبِيّاً

‘Ilal Al Sharaie’ – Wahab Al Yamani said,

‘A Jew asked the Prophet^-saww saying, ‘O Muhammad^-saww! Were you^-saww a Prophet^-saww in the Mother of the Book before you^-saww were Created?’ He^-saww said: ‘Yes’. He said, ‘And these companions of yours^-saww, the Momineen were affirmed with you^-saww before they were Created?’ He^-saww said: ‘Yes’. He said, ‘So what is your^-saww matter, you^-saww did not speak with the Wisdom when you^-saww came out from the belly of your^-saww mother^-as, just as Isa^-as Bin Maryam spoke, upon your^-saww allegation, and you^-saww were a Prophet^-saww before that?’

فَقَالَ النَّبِيُّ ص إِنَّهُ لَيْسَ أَمْرِي كَأَمْرِ عِيسَى ابْنِ مَرْيَمَ إِنَّ عِيسَى ابْنَ مَرْيَمَ خَلَقَهُ اللَّهُ مِنْ أُمٍّ لَيْسَ لَهُ أَبٌ كَمَا خَلَقَ آدَمَ ع مِنْ غَيْرِ أَبٍ وَ لَا أُمٍّ وَ لَوْ أَنَّ عِيسَى حِينَ خَرَجَ مِنْ بَطْنِ أُمِّهِ لَمْ يَنْطِقْ بِالْحِكْمَةِ لَمْ يَكُنْ لِأُمِّهِ عُذْرٌ عِنْدَ النَّاسِ وَ قَدْ أَتَتْ بِهِ مِنْ غَيْرِ أَبٍ وَ كَانُوا يَأْخُذُونَهَا كَمَا يَأْخُذُونَ بِهِ مِثْلَهَا مِنَ الْمُحْصَنَاتِ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ مَنْطِقَهُ عُذْراً لِأُمِّهِ‏

The Prophet^-saww said: ‘My^-saww matter isn’t like the matter of Isa^-as Bin Maryam^-as. Isa^-as Bin Maryam, Allah^-azwj Created him^-as from a mother, not having a father for him^-as, just as He^-azwj Created Adam^-as, from neither a father nor a mother; and if Isa^-as, when he^-as came out from the belly of his^-as mother^-as, had not spoken with the Wisdom, there would not have been any excuse for his^-as mother^-as in the presence of the people, and she^-as had come with him^-as from without a father, and they would have seized her^-as just as they tended to seize (a woman) like her (situation) from the married ones. Therefore, Allah^-azwj Mighty and Majestic Made him^-as speak as an excuse for his^-as mother^-as’’.[12]

7- ع، علل الشرائع الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ يُوسُفَ الْحَلَّالِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ الْخَلِيلِ الْمحرمِيِ‏ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْمِسْمَعِيِ‏ عَنْ حُمَيْدٍ الطَّوِيلِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: سَمِعَ عَبْدُ اللَّهِ بْنُ سَلَامٍ بِقُدُومِ رَسُولِ اللَّهِ ص وَ هُوَ فِي أَرْضٍ يَحْتَرِثُ فَأَتَى النَّبِيَّ ص فَقَالَ إِنِّي أَسْأَلُكَ عَنْ ثَلَاثٍ لَا يَعْلَمُهُنَّ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ مَا أَوَّلُ أَشْرَاطِ السَّاعَةِ وَ مَا أَوَّلُ طَعَامِ أَهْلِ الْجَنَّةِ وَ مَا يَنْزِعُ الْوَلَدَ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ

‘Al Talaqany’ – Al Talaqany, from Muhammad Bin Yusuf Al Hilal, from Abu Ja’far Muhammad Bin Al Khaleel Al Muhramy, from Abdullah Bin Bakr Al Masmy, from Hameed Al Taweel, from Anas Bin Malik who said,

‘I heard Abdullah Bin Salam proceeding to Rasool-Allah^-saww, and he was in a barren land. He came to the Prophet^-saww and he said, ‘I ask you^-saww about three things, none would know these except a Prophet^-as or a successor^-as of a Prophet^-as – What is the first condition of the Hour? And what is the first meal of the people of the Paradise? And what resembles the child to its father or to its mother?’

قَالَ ص أَخْبَرَنِي بِهِنَّ جَبْرَئِيلُ ع آنِفاً قَالَ هَلْ أَخْبَرَكَ جَبْرَئِيلُ قَالَ نَعَمْ قَالَ ذَلِكَ عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ

He^-saww said: ‘Jibraeel^-as informed me^-saww of these just now’. He said, ‘Did Jibraeel^-as inform you^-saww?’ He^-saww said: ‘Yes’. He said, ‘That is an enemy of the Jews from the Angels’.

قَالَ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلى‏ قَلْبِكَ بِإِذْنِ اللَّهِ‏

He (the narrator) said, ‘Then he^-saww recited this Verse: Say: One who was an enemy to Jibraeel – for him Revealing it upon your heart by Permission of Allah, [2:97].

أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ فَنَارٌ تَحْشُرُ النَّاسَ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ وَ أَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ فَزِيَادَةُ كَبِدِ الْحُوتِ وَ إِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدُ إِلَيْهِ

As for the first condition of the Hour, it would be a fire gathering the people from the east and the west, and as for the first meal the people of the Paradise would eat, increasingly the liver of the fish, and when the water of the man precedes the water of the woman, the (resemblance of the) child would be to him’.

فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ إِنَّ الْيَهُودَ قَوْمٌ بُهْتٌ وَ إِنَّهُمْ إِنْ عَلِمُوا بِإِسْلَامِي قَبْلَ أَنْ تَسْأَلَهُمْ عَنِّي بَهَتُونِي

He said, ‘I testify that there is no god except Allah^-azwj, and I testify that you^-saww are a Rasool^-saww of Allah^-azwj. The Jews are an accusing people, and if they come to know of my Islam, they would accuse me before you^-saww even ask them about me’.

فَجَاءَتِ الْيَهُودُ فَقَالَ أَيُّ رَجُلٍ عَبْدُ اللَّهِ بْنُ سَلَامٍ قَالُوا خَيْرُنَا وَ ابْنُ خَيْرِنَا وَ سَيِّدُنَا وَ ابْنُ سَيِّدِنَا قَالَ أَ رَأَيْتُمْ إِنْ أَسْلَمَ عَبْدُ اللَّهِ قَالُوا أَعَاذَهُ اللَّهُ مِنْ ذَلِكَ فَخَرَجَ عَبْدُ اللَّهِ وَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالُوا شَرُّنَا وَ ابْنُ شَرِّنَا وَ انْفَضُّوا

He^-saww came to the Jews and said: ‘Which man is Abdullah Bin Salam?’ They said, ‘They said, ‘The best of us, and son of the best of us, and our chief and son of our chief’. He^-saww said: ‘What is your view if Abdullah Bin Salam became a Muslim?’ They said, ‘May Allah^-azwj Refuge him from that’. Then Abdullah came out and said, ‘I testify that there is no god except Allah^-azwj, and I testify that Muhammad^-saww is a Rasool^-saww of Allah^-azwj’. They said, ‘He is the evilest of us, and son of our evilest one, and they cut him off (disowned him)’.

قَالَ فَقَالَ هَذَا الَّذِي كُنْتُ أَخَافُ مِنْهُ يَا رَسُولَ اللَّهِ‏

He (the narrator) said, ‘He said, ‘This is what I was fearing from him (them), O Rasool-Allah^-saww’’.[13]

8- ع، علل الشرائع الْحَسَنُ بْنُ يَحْيَى بْنِ ضُرَيْسٍ الْبَجَلِيُّ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ سَلَّامِ بْنِ عَبْدِ اللَّهِ مَوْلَى رَسُولِ اللَّهِ ص عَنْ يَزِيدَ بْنِ سَلَّامٍ‏ أَنَّهُ سَأَلَ رَسُولَ اللَّهِ فَقَالَ لِمَ سُمِّيَ الْفُرْقَانُ فُرْقَاناً قَالَ لِأَنَّهُ مُتَفَرِّقُ الْآيَاتِ وَ السُّوَرِ أُنْزِلَتْ فِي غَيْرِ الْأَلْوَاحِ وَ غَيْرُهُ مِنَ الصُّحُفِ وَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ أُنْزِلَتْ كُلُّهَا جُمْلَةً فِي الْأَلْوَاحِ وَ الْوَرَقِ

‘Ilal Al Sharaie’ – Al Hassan Bin Yahya Bin Zareys Al Bajaly, from his father, from Abu Ja’far Ahmad Bin Abdullah Bin Yazeed Bin Salam Bin Abdullah,

‘A slave of Rasool-Allah^-saww, from Yazeed Bin Salam who asked Rasool-Allah^-saww saying, ‘Why is the Furqan named as ‘Furqan’?’ He^-saww said: ‘Because it is of separate Verses and Chapters, Revealed without Tablets, and others from the Parchments, and the Torah, and the Evangel, and the Psalms. It was Revealed, all of it in total in the Tablets and the papers’.

قَالَ فَمَا بَالُ الشَّمْسِ وَ الْقَمَرِ لَا يَسْتَوِيَانِ فِي الضَّوْءِ وَ النُّورِ

He said, ‘What is the matter, the sun and the moon are not the same in the illumination and the light?’

قَالَ لَمَّا خَلَقَهُمَا اللَّهُ عَزَّ وَ جَلَّ أَطَاعَا وَ لَمْ يَعْصِيَا شَيْئاً فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ ع أَنْ يَمْحُوَ ضَوْءَ الْقَمَرِ فَمَحَاهُ فَأَثَّرَ الْمَحْوُ فِي الْقَمَرِ خُطُوطاً سَوْدَاءَ وَ لَوْ أَنَّ الْقَمَرَ تُرِكَ عَلَى حَالِهِ بِمَنْزِلَةِ الشَّمْسِ لَمْ يُمْحَ لَمَا عُرِفَ اللَّيْلُ مِنَ النَّهَارِ وَ لَا النَّهَارُ مِنَ اللَّيْلِ وَ لَا عَلِمَ الصَّائِمُ كَمْ يَصُومُ وَ لَا عَرَفَ النَّاسُ عَدَدَ السِّنِينَ

He^-saww said: ‘When Allah^-azwj Mighty and Majestic Created them, they both obeyed and did not disobey of anything. Then Allah^-azwj Mighty and Majestic Commanded Jibraeel^-as that he^-as deletes the illumination of the moon, so he^-as deleted it, and the impact of the effacement in the moon are the black lines. And, had the moon left upon its state at the status of the sun, undeleted, neither would the night have been known from the day, nor the day from the night, nor would the Fasting one had known how many he had Fasted, nor would the people have known the number of the years.

وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ‏

And these are the Words of the Mighty and Majestic: And We Made the night and the day as two Signs, then We Erased the Sign of the night and We Made the Sign of the day to be visible, for you to seek Grace from your Lord and for you to know the number of the years and the calculation [17:12].

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي لِمَ سُمِّيَ اللَّيْلُ لَيْلًا قَالَ لِأَنَّهُ يُلَايِلُ الرِّجَالَ مِنَ النِّسَاءِ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ أُلْفَةً وَ لِبَاساً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ جَعَلْنَا اللَّيْلَ لِباساً وَ جَعَلْنَا النَّهارَ مَعاشاً

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, why is the night named as ‘Layl’?’ He^-saww said: ‘Because of the men resting from/with the women. Allah^-azwj Mighty and Majestic Made it for the intimacy and an apparel, and these are the Words of Allah^-azwj Mighty and Majestic: And We Made the night a covering [78:10] And We Made the day for livelihood [78:11]’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَمَا بَالُ النُّجُومِ تَسْتَبِينَ صِغَاراً وَ كِبَاراً وَ مِقْدَارُهَا سَوَاءٌ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! What is the matter with the stars, the clarity of the small and the big, and their measurements are the same?’

قَالَ لِأَنَّ بَيْنَهَا وَ بَيْنَ السَّمَاءِ الدُّنْيَا بِحَاراً يَضْرِبُ الرِّيحُ أَمْوَاجَهَا فَلِذَلِكَ تَسْتَبِينَ صِغَاراً وَ كِبَاراً وَ مِقْدَارُ النُّجُومِ كُلُّهَا سَوَاءٌ

He^-saww said: ‘Because between these and the sky of the world, there is an ocean, the winds striking waves, therefore due to that the small and the big are manifest, and the measurement of the stars, all of them, (appears to be) the same’.

قَالَ فَأَخْبِرْنِي عَنِ الدُّنْيَا لِمَ سُمِّيَتِ الدُّنْيَا قَالَ لِأَنَّ الدُّنْيَا دَنِيئَةٌ خُلِقَتْ مِنْ دُونِ الْآخِرَةِ وَ لَوْ خُلِقَتْ مَعَ الْآخِرَةِ لَمْ يَفْنَ أَهْلُهَا كَمَا لَا يَفْنَى أَهْلُ الْآخِرَةِ

He said, ‘Inform me about the world, why has it been named as ‘Dunya’?’ He^-saww said: ‘Because the world is near (Daniy), having been Created from besides the Hereafter, and had it been Created along with the Hereafter, its people would not have perished just as the people of the Hereafter will not perish’.

قَالَ فَأَخْبِرْنِي عَنِ الْقِيَامَةِ لِمَ سُمِّيَتِ الْقِيَامَةَ قَالَ لِأَنَّ فِيهَا قِيَامَ الْخَلْقِ لِلْحِسَابِ

He said, ‘Inform me about the Qiyamat (Day of Qiyamah), why has it been named as ‘Qiyamat’?’ He^-saww said: ‘Because during it the creatures would be standing for the Reckoning’.

قَالَ فَأَخْبِرْنِي لِمَ سُمِّيَتِ الْآخِرَةُ آخِرَةً قَالَ لِأَنَّهَا مُتَأَخِّرَةٌ تَجِي‏ءُ مِنْ بَعْدِ الدُّنْيَا لَا تُوصَفُ سِنِينُهَا وَ لَا تُحْصَى أَيَّامُهَا وَ لَا يَمُوتُ سُكَّانُهَا

He said, ‘Inform me, why as the Hereafter been named as ‘Aakhira’?’ He^-saww said: ‘Because it is delayed, it would be coming after the world. Neither can its years be described, nor can its days be counted, nor would its dwellers be dying’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي عَنْ أَوَّلِ يَوْمٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ قَالَ يَوْمَ الْأَحَدِ قَالَ وَ لِمَ سُمِّيَ يَوْمَ الْأَحَدِ قَالَ لِأَنَّهُ وَاحِدٌ مَحْدُودٌ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the first day Created by Allah^-azwj Mighty and Majestic? He^-saww said: ‘The day of Sunday (Al-Ahad)’. He said, ‘And why has it been named as the day of ‘Al-Ahad’?’ He^-saww said: ‘Because it is one (Wahid), limited (Mahdoud)’.

قَالَ فَالْإِثْنَيْنِ قَالَ هُوَ الْيَوْمُ الثَّانِي مِنَ الدُّنْيَا قَالَ فَالثَّلَاثَاءَ قَالَ الثَّالِثُ مِنَ الدُّنْيَا قَالَ فَالْأَرْبِعَاءَ قَالَ الْيَوْمُ الرَّابِعُ مِنَ الدُّنْيَا قَالَ فَالْخَمِيسَ قَالَ هُوَ يَوْمٌ خَامِسٌ مِنَ الدُّنْيَا وَ هُوَ يَوْمٌ أَنِيسٌ لُعِنَ فِيهِ إِبْلِيسُ وَ رُفِعَ فِيهِ إِدْرِيسُ ع

He said, ‘So (what about) the Monday (Isnayn)?’ He^-saww said: ‘It is the second (Al-Sany) from the world’. He said, ‘The Tuesday (Al-Salis)?’ He^-saww said: ‘The third (Salis) from the world’. He said, ‘The Wednesday (Al-Arba’a)?’ He^-saww said: ‘The fourth (Al-Rabi’a) from the world’. He said, ‘The Thursday (Al-Khamis)?’ He^-saww said: ‘It is the fifth day from the world, and it is the day of affinity. Iblees^-la was Cursed during it, and Idrees^-as was Raised during it’.

قَالَ فَالْجُمُعَةَ قَالَ هُوَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَ ذلِكَ يَوْمٌ مَشْهُودٌ وَ هُوَ يَوْمُ‏ شاهِدٍ وَ مَشْهُودٍ قَالَ فَالسَّبْتَ قَالَ يَوْمٌ مَسْبُوتٌ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ‏ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ‏ فَمِنَ الْأَحَدِ إِلَى الْجُمُعَةِ سِتَّةُ أَيَّامٍ وَ السَّبْتُ مُعَطَّلٌ

He said, ‘The Friday (Al-Jum’a)?’ He^-saww said: ‘It is That would be a Day (in which) the people would be Gathered to it, and that would be a witnessed Day [11:103], it is a day of a witness and a witnessed [85:3]’. He said, ‘The Saturday (Sibt)?’ He^-saww said: ‘It is a dormant day, and these are the Words of the Mighty and Majestic in the Quran: And We have Created the skies and the earth and what is between the two in six days [50:38]. So, from the Sunday to the Friday are six days, and the Saturday is inoperative.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ آدَمَ لِمَ سُمِّيَ آدَمَ قَالَ لِأَنَّهُ خُلِقَ مِنْ طِينِ الْأَرْضِ وَ أَدِيمِهَا قَالَ فَآدَمُ خُلِقَ مِنَ الطِّينِ كُلِّهِ أَوْ مِنْ طِينٍ وَاحِدٍ قَالَ بَلْ مِنَ الطِّينِ‏‏ كُلِّهِ وَ لَوْ خُلِقَ مِنْ طِينٍ وَاحِدٍ لَمَا عَرَفَ النَّاسُ بَعْضُهُمْ بَعْضاً وَ كَانُوا عَلَى صُورَةٍ وَاحِدَةٍ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about Adam^-as, why is he^-as named as ‘Adam’?’ He^-saww said: ‘Because he^-as was Created from the clay of the earth and its crust (Adeym)’. He said, ‘Was Adam^-as Created from the clay, all of it or from one (type of) clay?’ He^-saww said: ‘But, from all the clays, and had he^-as been Created from one clay, the people would not have recognised each other, and they would have been upon one image’.

قَالَ فَلَهُمْ فِي الدُّنْيَا مَثَلٌ قَالَ التُّرَابُ فِيهِ أَبْيَضُ وَ فِيهِ أَخْضَرُ وَ فِيهِ أَصْفَرُ وَ فِيهِ أَغْبَرُ وَ فِيهِ أَحْمَرُ وَ فِيهِ أَزْرَقُ وَ فِيهِ عَذْبٌ وَ فِيهِ مِلْحٌ وَ فِيهِ خَشِنٌ وَ فِيهِ لَيِّنٌ وَ فِيهِ أَصْهَبُ فَلِذَلِكَ صَارَ النَّاسُ فِيهِمْ لَيِّنٌ وَ فِيهِمْ خَشِنٌ وَ فِيهِمْ أَبْيَضُ وَ فِيهِمْ أَصْفَرُ وَ أَحْمَرُ وَ أَصْهَبُ وَ أَسْوَدُ عَلَى أَلْوَانِ التُّرَابِ

He said, ‘Is there any example for them in the world?’ He^-saww said: ‘The soil, in it is white, and in it is green, and in it is yellow (blonde), and in it is dark, and in it is red, and in it is blue, and in it is fresh, and in it is salty, and in it is rough, and in it is soft, and in it is reddish. Therefore, due to that, the people came to be among them soft, and among them are rough, and among them are white, and among them are yellow, and red, and reddish, and black, upon the colours of the soil’.

قَالَ فَأَخْبِرْنِي عَنْ آدَمَ خُلِقَ مِنْ حَوَّاءَ أَوْ خُلِقَتْ حَوَّاءُ مِنْ آدَمَ قَالَ بَلْ حَوَّاءُ خُلِقَتْ مِنْ آدَمَ ع وَ لَوْ كَانَ آدَمُ خُلِقَ مِنْ حَوَّاءَ لَكَانَ الطَّلَاقُ بِيَدِ النِّسَاءِ وَ لَمْ يَكُنْ بِيَدِ الرِّجَالِ

He said, ‘Inform me about Adam^-as. Was he^-as Created from Hawwa^-as or was Hawwa^-as Created from Adam^-as?’ He^-saww said: ‘But, Hawwa^-as was Created from Adam^-as, and had Adam^-as been Created from Hawwa^-as, the divorce would have been in the hands of the women, and would not have been in the hands of the men’.

قَالَ فَمِنْ كُلِّهِ خُلِقَتْ أَمْ مِنْ بَعْضِهِ قَالَ بَلْ مِنْ بَعْضِهِ وَ لَوْ خُلِقَتْ مِنْ كُلِّهِ لَجَازَ الْقِصَاصُ فِي النِّسَاءِ كَمَا يَجُوزُ فِي الرِّجَالِ

He said, ‘Was she^-as Created from all of him^-as or from part of him^-as?’ He^-saww said: ‘But, from part of him^-as, and had she^-as been Created from all of him^-as, the retaliation would have been allowed regarding the women just as it is allowed regarding the men’.

قَالَ فَمِنْ ظَاهِرِهِ أَوْ بَاطِنِهِ قَالَ بَلْ مِنْ بَاطِنِهِ وَ لَوْ خُلِقَتْ مِنْ ظَاهِرِهِ لَانْكَشَفْنَ النِّسَاءُ كَمَا يَنْكَشِفُ الرِّجَالُ فَلِذَلِكَ صَارَتِ النِّسَاءُ مُسْتَتِرَاتٌ

He said, ‘Was it from his^-as exterior or from his^-as interior?’ He^-saww said: ‘But, from his^-as interior, and had she^-as been Created from his^-as exterior, the women would have been uncovered just as the men are uncovered. Thus, due to that, the women became veiled’.

قَالَ فَمِنْ يَمِينِهِ أَوْ مِنْ شِمَالِهِ قَالَ بَلْ مِنْ شِمَالِهِ وَ لَوْ خُلِقَتْ مِنْ يَمِينِهِ لَكَانَ لِلْأُنْثَى حَظٌّ كَحَظِّ الذَّكَرِ مِنَ الْمِيرَاثِ فَلِذَلِكَ صَارَ لِلْأُنْثَى سَهْمٌ وَ لِلذَّكَرِ سَهْمَانِ وَ شَهَادَةُ امْرَأَتَيْنِ مِثْلَ شَهَادَةِ رَجُلٍ وَاحِدٍ

He said, ‘From his^-as right or from his^-as left?’ He^-saww said: ‘But, from his^-as left, and had she^-as been Created from his right, there would have been a share for the females just like the share of the males from the inheritance. Thus, due to that, there came to be one share for the females, and for the males, two shares, and a testimony of two women is like a testimony of one man’.

قَالَ فَمِنْ أَيْنَ خُلِقَتْ قَالَ مِنَ الطِّينَةِ الَّتِي فَضَلَتْ مِنْ ضِلْعِهِ الْأَيْسَرِ

He said, ‘From where was she^-as Created?’ He^-saww said: ‘From the clay which was a remnant from his^-as left rib’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ الْوَادِي الْمُقَدَّسِ لِمَ سُمِّيَ الْمُقَدَّسَ قَالَ لِأَنَّهُ قُدِّسَتْ فِيهِ الْأَرْوَاحُ وَ اصْطُفِيَتْ فِيهِ الْمَلَائِكَةُ وَ كَلَّمَ اللَّهُ عَزَّ وَ جَلَّ مُوسَى تَكْلِيماً

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the Holy Valley, why was it named as Holy?’ He^-saww said: ‘Because the souls are sanctified in it, and the Angels are Chosen in it, and Allah^-azwj Mighty and Majestic Spoke to Musa^-as in a conversation’.

قَالَ فَلِمَ سُمِّيَتِ الْجَنَّةُ جَنَّةً قَالَ لِأَنَّهَا جَنِينَةٌ خِيَرَةٌ نَقِيَّةٌ وَ عِنْدَ اللَّهِ تَعَالَى ذِكْرُهُ مَرْضِيَّةٌ

He said, ‘Why has the Paradise been named as ‘garden’?’ He^-saww said: ‘Because it is a good rockery (garden), pure, and in the Presence of Allah^-azwj, Exalted is His^-azwj Mention, (it is) satisfactory.[14]

9- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ عَبْدِ اللَّهِ بْنِ حَامِدٍ عَنْ مُحَمَّدِ بْنِ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ عَنْ وَهْبِ بْنِ جَرِيرٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الْحُسَيْنِ عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ص الْمَدِينَةَ أَتَاهُ رَهْطٌ مِنَ الْيَهُودِ فَقَالُوا إِنَّا سَائِلُوكَ عَنْ أَرْبَعِ خِصَالٍ فَإِنْ أَخْبَرْتَنَا عَنْهُ صَدَّقْنَاكَ وَ آمَنَّا بِكَ فَقَالَ عَلَيْكُمْ بِذَلِكَ عَهْدَ اللَّهِ وَ مِيثَاقَهُ قَالُوا نَعَمْ قَالَ سَلُوا عَمَّا بَدَا لَكُمْ

‘Qasas Al Anbiya^-as’ – Al Sadouq, from Abdullah Bin Hamid, from Muhammad Bin Hamdawiya, from Muhammad Bin Abdul Kareem, from Wahab Bin Jareer, from his father, from Muhammad Bin Is’haq, from Abdullah Bin Abdul Rahman Bin Abu Al Husayn, from Shahr Bin Howshab who said,

‘When Rasool-Allah^-saww proceeded to Medina, a group of Jews came to him^-saww and they said, ‘We want to ask you^-as about four characteristics. If you^-saww inform us about it, we shall ratify you^-as and believe in you’. He^-saww said: ‘Upon you with that is Pact of Allah^-azwj and His^-azwj Covenant?’ They said, ‘Yes’. He^-saww said: ‘Ask about whatever comes to you’.

قَالُوا عَنِ الشَّبَهِ كَيْفَ يَكُونُ مِنَ الْمَرْأَةِ وَ إِنَّمَا النُّطْفَةُ لِلرَّجُلِ فَقَالَ أَنْشُدُكُمْ بِاللَّهِ أَ تَعْلَمُونَ أَنَّ نُطْفَةَ الرَّجُلِ بَيْضَاءُ غَلِيظَةٌ وَ أَنَّ نُطْفَةَ الْمَرْأَةِ حَمْرَاءُ رَقِيقَةٌ فَأَيَّتُهُمَا غَلَبَتْ صَاحِبَتَهَا كَانَتْ لَهَا الشَّبَهُ قَالُوا اللَّهُمَّ نَعَمْ

They said, ‘About the resemblance, how can it happen to be from the woman, and rather the seed is from the man?’ He^-saww said: ‘I^-saww adjure you with Allah^-azwj! Are you knowing that the seed of the man is white, thick? And that the seed (water) of the woman is red, thin? Whichever of the two overcomes its counterpart, the resemblance would be for it?’ They said, ‘O Allah^-azwj, yes’.

قَالُوا فَأَخْبِرْنَا عَمَّا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ مِنْ قَبْلِ أَنْ تَنْزِلَ التَّوْرَاةُ قَالَ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ أَنَّ أَحَبَّ الطَّعَامِ وَ الشَّرَابِ إِلَيْهِ لُحُومُ الْإِبِلِ وَ أَلْبَانُهَا فَاشْتَكَى شَكْوَى فَلَمَّا عَافَاهُ اللَّهُ مِنْهَا حَرَّمَهَا عَلَى نَفْسِهِ لِيَشْكُرَ اللَّهَ بِهِ قَالُوا اللَّهُمَّ نَعَمْ

They said, ‘Inform us about what Israel (Yaqoub^-as) prohibited unto himself from before the Revelation of the Torah?’ He^-saww said: ‘I^-saww adjure you with Allah^-azwj! Are you knowing that the most beloved of the food and drink to him^-as was the meat of the camel and its milk, but it gave him^-as a complaint (a health issue). When Allah^-azwj Cured him^-as from it, he^-as prohibited it unto himself^-as in order to thank Allah^-azwj with it?’ They said, ‘O Allah^-azwj, yes’.

فَقَالُوا أَخْبِرْنَا عَنْ نَوْمِكَ كَيْفَ هُوَ قَالَ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ مِنْ صِفَةِ هَذَا الرَّجُلِ الَّذِي تَزْعُمُونَ أَنِّي لَسْتُ بِهِ تَنَامُ عَيْنُهُ وَ قَلْبُهُ يَقْظَانُ قَالُوا اللَّهُمَّ نَعَمْ قَالَ وَ كَذَا نَوْمِي

They said, ‘Inform us about your^-saww sleep, how is it?’ He^-saww said: ‘I^-saww adjure you with Allah^-azwj! Are you knowing from the description of this man whom you are claiming, I^-saww am not with it, his eyes sleep and his heart is awake?’ They said, ‘O Allah^-azwj, yes’. He^-saww said: ‘And like that is my^-saww sleep’.

قَالُوا فَأَخْبِرْنَا عَنِ الرُّوحِ قَالَ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ أَنَّهُ جَبْرَئِيلُ ع قَالُوا اللَّهُمَّ نَعَمْ وَ هُوَ الَّذِي يَأْتِيكَ وَ هُوَ لَنَا عَدُوٌّ وَ هُوَ مَلَكٌ إِنَّمَا يَأْتِي بِالْغِلْظَةِ وَ شِدَّةِ الْأَمْرِ وَ لَوْ لَا ذَلِكَ لَاتَّبَعْنَاكَ

They said, ‘Inform us about the spirit’. He^-saww said: ‘I^-saww adjure you with Allah^-azwj! Are you knowing that it is Jibraeel^-as?’ They said, ‘O Allah^-azwj, yes, and he^-as is the one who comes to you^-saww, and he^-as is an enemy to us, and he^-as is an Angel who comes with the harshness and difficult matters, and had it not been that, we would have followed you^-saww’.

فَأَنْزَلَ اللَّهُ تَعَالَى‏ قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ‏ إِلَى قَوْلِهِ‏ أَ وَ كُلَّما عاهَدُوا عَهْداً نَبَذَهُ فَرِيقٌ مِنْهُمْ‏

Allah^-azwj Revealed: Say: One who was an enemy to Jibraeel – [2:97] – up to His^-azwj Words: Or is it not so that every time they make an agreement, a group of them discards it? [2:100]’’.[15]

10- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ لا تَلْبِسُوا الْحَقَّ بِالْباطِلِ وَ تَكْتُمُوا الْحَقَّ وَ أَنْتُمْ‏ تَعْلَمُونَ

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: And do not be mixing the Truth with the falsehood and you are concealing the Truth and you are knowing [2:42]

وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ وَ ارْكَعُوا مَعَ الرَّاكِعِينَ

And establish the Salat and give the Zakat and perform Ruku with the Ruku performers [2:43]

أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ

You are instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44]

وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ وَ إِنَّها لَكَبِيرَةٌ إِلَّا عَلَى الْخاشِعِينَ ‏

And seek Assistance through the patience and the Salat, and it is certainly a difficult thing except upon the humble ones [2:45]

الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ وَ أَنَّهُمْ إِلَيْهِ راجِعُونَ

Those who are thinking that they would be meeting their Lord, and they would be returning to Him [2:46]

يا بَنِي إِسْرائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَ أَنِّي فَضَّلْتُكُمْ عَلَى الْعالَمِينَ

O Children of Israel! Recall My Favour which I Bestowed upon you and I had Graced you all in the worlds [2:47]

وَ اتَّقُوا يَوْماً لا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئاً وَ لا يُقْبَلُ مِنْها شَفاعَةٌ وَ لا يُؤْخَذُ مِنْها عَدْلٌ وَ لا هُمْ يُنْصَرُونَ

And fear a Day no soul would be recompensed anything from a soul, nor would intercession be Accepted from it, nor would a compensation be Taken from it, nor would they be helping (each other) [2:48]

وَ إِذْ نَجَّيْناكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذابِ يُذَبِّحُونَ أَبْناءَكُمْ وَ يَسْتَحْيُونَ نِساءَكُمْ وَ فِي ذلِكُمْ بَلاءٌ مِنْ رَبِّكُمْ عَظِيمٌ‏

And when We Rescued you from Pharaoh’s people, who were afflicting you with evil punishments. They were slaughtering your sons and were letting your women live; and during that you were in an enormous Trial from your Lord. [2:49]

قَالَ الْإِمَامُ ع خَاطَبَ اللَّهُ بِهَا قَوْماً يَهُوداً لَبِسُوا الْحَقَّ بِالْبَاطِلِ بِأَنْ زَعَمُوا أَنَّ مُحَمَّداً ص نَبِيٌّ وَ أَنَّ عَلِيّاً وَصِيٌّ وَ لَكِنَّهُمَا يَأْتِيَانِ بَعْدَ وَقْتِنَا هَذَا بِخَمْسِمِائَةِ سَنَةٍ

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj is Addressing a group of Jews who used to clothe the truth with falsehood by claiming that Muhammad^-saww is a Prophet and Ali^-asws is a successor^-asws but they^-asws will both be coming after this time of ours by five hundred years.

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص أَ تَرْضَوْنَ التَّوْرَاةَ بَيْنِي وَ بَيْنَكُمْ حَكَماً قَالُوا بَلَى

Rasool-Allah^-saww said to them: ‘Are you pleased with the Torah being a judge between me^-saww and you all?’ They said, ‘Yes’.

فَجَاءُوا بِهَا وَ جَعَلُوا يَقْرَءُونَ مِنْهَا خِلَافَ مَا فِيهَا فَقَلَبَ اللَّهُ عَزَّ وَ جَلَّ الطُّومَارَ الَّذِي مِنْهُ كَانُوا يَقْرَءُونَ وَ هُوَ فِي يَدِ قَارِءَيْنِ مِنْهُمْ مَعَ أَحَدِهِمَا أَوَّلُهُ وَ مَعَ الْآخَرِ آخِرُهُ فَانْقَلَبَ ثُعْبَاناً لَهَا رَأْسَانِ وَ تَنَاوَلَ كُلُّ رَأْسٍ مِنْهُمَا يَمِينَ مَنْ هُوَ فِي يَدِهِ وَ جَعَلَتْ [جَعَلَ‏] تُرَضِّضُهُ وَ تُهَشِّمُهُ‏ وَ يَصِيحُ الرَّجُلَانِ وَ

They came over with it and went on reciting from it different to what was in it’. Allah^-azwj Mighty and Majestic Transformed the scrolls which they were reading from, and it was in the hand of the reciters from them, its first being with one of the two, and its end being with the other one (holding the scrolls), and it was transformed into a serpent having two heads for it, and each head of it grabbed the hand of the one in whose hand it was, and went on to crush it and devour it, and the two men were shouting and screaming.

يَصْرُخَانِ وَ كَانَتْ هُنَاكَ طَوَامِيرُ أُخَرُ فَنَطَقَتْ وَ قَالَتْ لَا تَزَالانِ فِي هَذَا الْعَذَابِ حَتَّى تَقْرَءَا مَا فِيهَا مِنْ صِفَةِ مُحَمَّدٍ ص وَ نُبُوَّتِهِ وَ صِفَةِ عَلِيٍّ ع وَ إِمَامَتِهِ عَلَى مَا أَنْزَلَ اللَّهُ فِيهِ

And it was so that there was another scroll over there, and it said, ‘They will not cease to be in this Punishment until they read what is (actually) in it – from the description of Muhammad^-saww and his^-saww Prophet-hood, and description of Ali^-asws and his^-asws Imamate – upon what Allah^-azwj Revealed in it’.

فَقَرَءَا صَحِيحاً وَ آمَنَا بِرَسُولِ اللَّهِ ص وَ اعْتَقَدَا إِمَامَةَ عَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ اللَّهِ

They read it correctly and believed in Rasool-Allah^-saww and believed in the Imamate of Ali^-asws as being Guardian^-asws of Allah^-azwj and successor of Rasool-Allah^-saww.

فَقَالَ اللَّهُ تَعَالَى‏ وَ لا تَلْبِسُوا الْحَقَّ بِالْباطِلِ‏ بِأَنْ تُقِرُّوا بِمُحَمَّدٍ وَ عَلِيٍّ مِنْ وَجْهٍ وَ تَجْحَدُوا مِنْ وَجْهٍ‏ وَ تَكْتُمُوا الْحَقَ‏ مِنْ نُبُوَّةِ هَذَا وَ إِمَامَةِ هَذَا وَ أَنْتُمْ تَعْلَمُونَ‏ أَنَّكُمْ تَكْتُمُونَهُ وَ تُكَابِرُونَ عُلُومَكُمْ [حُلُومَكُمْ‏] وَ عُقُولَكُمْ

Allah^-azwj the Mighty and Majestic Said: And do not be mixing the Truth with the falsehood [2:42], by (the fact that) you are acknowledging Muhammad^-saww and Ali^-asws from an aspect and you are rejecting them from an aspect; and you are concealing the Truth – The Prophet-hood of this one^-saww and the Imamate of this one^-asws and you are knowing that you are concealing it while your knowledges and your intellects are professing it.

فَإِنَّ اللَّهَ إِذَا كَانَ قَدْ جَعَلَ أَخْبَارَكُمْ حُجَّةً ثُمَّ جَحَدْتُمْ لَمْ يُضَيِّعْ هُوَ حُجَّتَهُ بَلْ يُقِيمُهَا مِنْ غَيْرِ حُجَّتِكُمْ فَلَا تُقَدِّرُوا أَنَّكُمْ تُغَالِبُونَ رَبَّكُمْ وَ تُقَاهِرُونَهُ‏

But Allah^-azwj, when He^-azwj has already Made Informing you all as a proof, then you are rejecting, would not be (able to) waste it that it is His^-azwj proof, but He^-azwj would be Establish it from other than your aspect, so you would not be able upon overcoming your Lord^-azwj and coercing (bullying) Him^-azwj’’.

ثُمَّ قَالَ عَزَّ وَ جَلَّ لِقَوْمٍ مِنْ مَرَدَةِ الْيَهُودِ وَ مُنَافِقِيهِمْ الْمُحْتَجِنِينَ لِأَمْوَالِ الْفُقَرَاءِ الْمُسْتَأْكِلِينَ لِلْأَغْنِيَاءِ الَّذِينَ يَأْمُرُونَ بِالْخَيْرِ وَ يَتْرُكُونَهُ وَ يَنْهَوْنَ عَنِ الشَّرِّ وَ يَرْتَكِبُونَهُ فَقَالَ يَا مَعَاشِرَ الْيَهُودِ أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ بِالصَّدَقَاتِ وَ أَدَاءِ الْأَمَانَاتِ‏ وَ تَنْسَوْنَ أَنْفُسَكُمْ‏

Then Allah^-azwj Mighty and Majestic Said to a group of apostate Jews and hypocrite, the withholders of the wealth of the poor, the devourers for the rich, those who were instructing (others) with the goodness and were neglecting it (themselves), and were forbidding (others) from the evil and they were indulging in it (themselves): “O group of Jews! You are instructing the people with the righteousness [2:44] – with the giving of charities, and paying back the entrustments and are forgetting yourselves.

فَلَا تَفْعَلُونَ مَا بِهِ تَأْمُرُونَ‏ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ‏ التَّوْرَاةَ الْآمِرَةَ بِالْخَيْرَاتِ النَّاهِيَةَ عَنِ الْمُنْكَرَاتِ المُخْبِرَةَ عَنْ عِقَابِ الْمُتَمَرِّدِينَ وَ عَنْ عَظِيمِ الشَّرَفِ الَّذِي يَتَطَوَّلُ اللَّهُ بِهِ عَلَى الطَّائِعِينَ الْمُجْتَهِدِينَ‏

Are you not understanding what you are instructing with and you are reciting the Book – The Torah, the Enjoiner of the goodness and the Forbidder from the evil, and Informer of the consequential Punishment of the apostates, and about the great nobility which Allah^-azwj would be Extending upon the obedient ones, the strivers.

أَ فَلا تَعْقِلُونَ‏ مَا عَلَيْكُمْ مِنْ عِقَابِ اللَّهِ تَعَالَى فِي أَمْرِكُمْ بِمَا بِهِ لَا تَأْخُذُونَ وَ فِي نَهْيِكُمْ عَمَّا أَنْتُمْ فِيهِ مُنْهَمِكُونَ وَ كَانَ هَؤُلَاءِ قوم [قَوْماً] مِنْ رُؤَسَاءِ الْيَهُودِ وَ عُلَمَائِهِمْ احْتَجَنُوا أَمْوَالَ الصَّدَقَاتِ وَ الْمَبَرَّاتِ فَأَكَلُوهَا وَ اقْتَطَعُوهَا

Are you not using your intellects – what is upon you from the Punishment of Allah^-azwj Mighty and Majestic regarding your instructing with what you are not taking to, and your forbidding from what you are occupied in. And it was so that they were a group of the chiefs of the Jews and their scholars, withholding the wealth of the charities and handouts, and they were consuming these cutting these off (from the poor).

ثُمَّ حَضَرُوا رَسُولَ اللَّهِ ص وَ قَدْ حَرَّشُوا عَلَيْهِ عَوَامَّهُمْ يَقُولُونَ إِنَّ مُحَمَّداً قَدْ تَعَدَّى طَوْرَهُ وَ ادَّعَى مَا لَيْسَ لَهُ فَجَاءُوا بِأَجْمَعِهِمْ إِلَى حَضْرَتِهِ وَ قَدِ اعْتَقَدَ عَامَّتُهُمْ أَنْ يَقَعُوا بِرَسُولِ اللَّهِ ص فَيَقْتُلُوهُ وَ لَوْ أَنَّهُ فِي جَمَاهِيرَ مِنْ أَصْحَابِهِ لَا يُبَالُونَ بِمَا أَتَاهُمْ بِهِ الدَّهْرُ فَلَمَّا حَضَرُوهُ وَ كَانُوا بَيْنَ يَدَيْهِ

Then they (decided to) present themselves to Rasool-Allah^-saww, and they had instigated their people against him^-saww by saying, ‘Muhammad^-saww has exceeded his^-saww bounds and is claiming what isn’t for him’. So, they came in their entirety to his^-saww presence – and their generality had resolved upon that they would attack Rasool-Allah^-saww and kill him^-saww, and even if he^-saww is among the multitude of his^-saww companions, not caring with what consequences the times might bring. When they presented themselves to Rasool-Allah^-saww, and were in front of him^-saww, their chiefs spoke – and they had agreed their people upon that when they confound Muhammad^-saww, they should unleash their swords upon him^-saww.

قَالَ لَهُ رُؤَسَاؤُهُمْ وَ قَدْ وَاطَئُوا عَوَامَّهُمْ عَلَى أَنَّهُمْ إِذَا أَفْحَمُوا مُحَمَّداً وَضَعُوا عَلَيْهِ سُيُوفَهُمْ فَقَالَ رُؤَسَاؤُهُمْ جِئْتَ يَا مُحَمَّدُ تَزْعُمُ أَنَّكَ رَسُولُ رَبِّ الْعَالَمِينَ نَظِيرُ مُوسَى وَ [سَائِرِ] الْأَنْبِيَاءِ الْمُتَقَدِّمِينَ فَقَالَ رَسُولُ اللَّهِ ص أَمَّا قَوْلِي إِنِّي رَسُولُ اللَّهِ فَنَعَمْ وَ أَمَّا أَنْ أَقُولَ إِنِّي نَظِيرُ مُوسَى وَ الْأَنْبِيَاءِ فَمَا أَقُولُ هَذَا وَ مَا كُنْتُ لِأُصَغِّرَ مَا قَدْ عَظَّمَهُ اللَّهُ تَعَالَى مِنْ قَدْرِي

Their chiefs said, ‘O Muhammad^-saww! You^-asws are claiming that you^-saww are a Rasool^-saww of the Lord^-azwj of the worlds, an equal of Musa^-as and the rest of the Prophets^-as, the preceding ones?’ Rasool-Allah^-saww said: ‘As for my^-saww words that I^-saww am a Rasool-Allah^-saww, so yes. And as for that I^-saww am saying that I^-saww am an equal of Musa^-as and the rest of the Prophets – so I^-saww did not say this, and I^-saww would not belittle what Allah^-azwj the Exalted has Magnified from my^-saww worth.

بَلْ قَالَ رَبِّي يَا مُحَمَّدُ إِنَّ فَضْلَكَ عَلَى جَمِيعِ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْمَلَائِكَةِ الْمُقَرَّبِينَ كَفَضْلِي وَ أَنَا رَبُّ الْعِزَّةِ عَلَى سَائِرِ الْخَلْقِ أَجْمَعِينَ وَ كَذَلِكَ قَالَ اللَّهُ تَعَالَى لِمُوسَى ع لَمَّا ظَنَّ أَنَّهُ قَدْ فُضِّلَ عَلَى جَمِيعِ الْعَالَمِينَ

But, my^-saww Lord^-azwj said: “O Muhammad^-saww! Your^-saww superiority upon the entirety of the Prophets^-as and the Mursils^-as and the Angels of Proximity – is like My^-azwj superiority – and I^-azwj am the Lord^-azwj of Might – upon the rest of the creatures in their entirety”. And similar to that is what Allah^-azwj the Exalted Said to Musa^-as when he^-as thought that he^-as had been made superior upon the entirety of the worlds’.

فَغَلُظَ ذَلِكَ عَلَى الْيَهُودِ وَ هَمُّوا أَنْ يَقْتُلُوهُ فَذَهَبُوا يَسُلُّونَ سُيُوفَهُمْ فَمَا مِنْهُمْ أَحَدٌ إِلَّا وَجَدَ يَدَيْهِ إِلَى خَلْفِهِ كَالْمَكْتُوفِ يَابِساً لَا يَقْدِرُ أَنْ يُحَرِّكَهُمَا وَ تَحَيَّرُوا ‏

That was grievous upon the Jews and they thought of killing him^-saww, and they went to unsheathe their swords, but there was not one of them except he found his hand to be behind him as if tied up, not able upon moving it. And they were confused.

فَقَالَ رَسُولُ اللَّهِ ص وَ قَدْ رَأَى مَا بِهِمْ مِنَ الْحَيْرَةِ لَا تَجْزَعُوا فَخَيْرٌ أَرَادَ اللَّهُ تَعَالَى بِكُمْ مَنَعَكُمْ مِنَ الْوُثُوبِ عَلَى وَلِيِّهِ وَ حَبَسَكُمْ عَلَى اسْتِمَاعِ حُجَّتِهِ فِي نُبُوَّةِ مُحَمَّدٍ وَ وَصِيَّةِ أَخِيهِ عَلِيٍ

Rasool-Allah^-saww said, and he^-saww had seen what was with them, from the confusion: ‘Do not panic, from Allah^-azwj the Exalted Intends good with you, Preventing you from leaping upon His^-azwj Guardian^-asws, and Withholding you all upon listening to his^-saww Divine Authority regarding the Prophet-hood of Muhammad^-saww and the successorship of his^-saww brother Ali^-asws’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا مَعَاشِرَ الْيَهُودِ هَؤُلَاءِ رُؤَسَاؤُكُمْ كَافِرُونَ وَ لِأَمْوَالِكُمْ مُحْتَجِنُونَ وَ لِحُقُوقِكُمَ بَاخِسُونَ وَ لَكُمْ فِي قِسْمَةٍ مِنْ بَعْدِ مَا اقْتَطَعُوهُ ظَالِمُونَ يَخْفِضُونَ وَ يَرْفَعُونَ

Then Rasool-Allah^-saww said: ‘O community of Jews! These chiefs of yours are Kafirs, for your wealth they are embezzlers, and for your rights they a reducers, and for you, in the apportionment after having deducted from it, they are being unjust, lowering (one), and raising (one)’.

فَقَالَتْ رُؤَسَاءُ الْيَهُودِ حَدَثَ عَنْ مَوَاضِعِ الْحُجَّةِ حُجَّةُ نُبُوَّتِكَ وَ وَصِيَّةِ عَلِيٍّ أَخِيكَ هَذَا دَعْوَاكَ الْأَبَاطِيلَ وَ إِغْرَاؤُكَ قَوْمَنَا بِنَا

The chiefs of the Jews said, ‘Discuss the subject about the proofs. Is there a proof of your^-saww Prophet-hood and the successorship of Ali^-asws, this brother^-asws of yours^-saww? Your^-saww claim is false, and you^-saww are deceiving our people with us’.

فَقَالَ رَسُولُ اللَّهِ ص وَ لَكِنَّ اللَّهَ‏ عَزَّ وَ جَلَّ قَدْ أَذِنَ لِنَبِيِّهِ أَنْ يَدْعُوَ بِالْأَمْوَالِ الَّتِي خُنْتُمُوهَا هَؤُلَاءِ الضُّعَفَاءُ وَ مَنْ يَلِيهِمْ فَيُحْضِرَهَا هَاهُنَا بَيْنَ يَدَيْهِ وَ كَذَلِكَ يَدْعُوَ حُسْبَانَاتِكُمْ فَيُحْضِرَهَا لَدَيْهِ وَ يَدْعُوَ مَنْ وَاطَأْتُمُوهُ عَلَى اقْتِطَاعِ أَمْوَالِ الضُّعَفَاءِ فَتَنْطِقُ بِاقْتِطَاعِهِمْ جَوَارِحُهُمْ وَ كَذَلِكَ تَنْطِقُ بِاقْتِطَاعِكُمْ جَوَارِحُكُمْ

Rasool-Allah^-saww said: ‘But Allah^-azwj Mighty and Majestic has Permitted for His^-azwj Prophet^-saww that he^-saww demands (back) the wealth which you are concealing it, of these weak ones and the ones who follow them, so it should be presented over here in front of him^-saww. And similar to that, he^-saww is demanding your accounts, therefore present it in front of him^-saww; and he^-saww is demanding, the vulnerable ones upon the deduction of the wealth of the weak ones, so their limbs would speak of their deductions, and similar to that your limbs would speak of their deductions’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا مَلَائِكَةَ رَبِّي‏ أَحْضِرُونِي أَصْنَافَ الْأَمْوَالِ الَّتِي اقْتَطَعَهَا هَؤُلَاءِ الظَّالِمُونَ لِعَوَامِّهِمْ فَإِذَا الدَّرَاهِمُ فِي الْأَكْيَاسِ وَ الدَّنَانِيرُ وَ إِذَا الثِّيَابُ وَ الْحَيَوَانَاتُ وَ أَصْنَافُ الْأَمْوَالِ مُنْحَدِرَةٌ عَلَيْهِمْ مِنْ حَالِقٍ حَتَّى اسْتَقَرَّتْ بَيْنَ أَيْدِيهِمْ

Then Rasool-Allah^-saww said: ‘O Angels of my^-saww Lord^-azwj! Present to me^-saww the varieties of the wealth which were deducted by these unjust ones from their people!’ And there were Dirhams and the Dinars in the bags, and there were clothes, and the animal, and the varieties of the wealth descended upon them from all direction, until they settled in front of them.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص ائْتُونِي بِحُسْبَانَاتِ هَؤُلَاءِ الظَّالِمِينَ الَّذِينَ غَالَطُوا بِهَا هَؤُلَاءِ الضُّعَفَاءُ فَإِذَا الْأَدْرَاجُ تَنْزِلُ عَلَيْهِمْ فَلَمَّا اسْتَقَرَّتْ عَلَى الْأَرْضِ قَالَ خُذُوهَا فَأَخَذُوهَا وَ قَرَءُوا فِيهَا نَصِيبَ كُلِّ قَوْمٍ كَذَا وَ كَذَا

Then Rasool-Allah^-saww said: ‘Come to me^-saww with the accounts of these oppressors – those who these poor ones are mistaken with!’ The records descended upon them. When these had settled upon the ground, he^-saww said: ‘Take it!’. They read (what was recorded) in these – a share of each group being such and such, and they took it.

فَقَالَ رَسُولُ اللَّهِ ص يَا مَلَائِكَةَ رَبِّي اكْتُبُوا تَحْتَ اسْمِ كُلِّ وَاحِدٍ مِنْ هَؤُلَاءِ مَا سَرَقُوهُ مِنْهُ وَ بَيَّنُوهُ فَظَهَرَتْ كِتَابَةٌ بَيِّنَةٌ لَا بَلْ نَصِيبُ كُلِّ قَوْمٍ كَذَا وَ كَذَا فَإِذَا أَنَّهُمْ قَدْ خَانُوهُمْ عَشْرَةَ أَضْعَافِ مَا دَفَعُوا إِلَيْهِمْ

Rasool-Allah^-saww said: ‘O Angels of my^-saww Lord^-azwj! Write beneath the name of every one of them, what they have stolen from it and expose it!’ The writing manifested clearly, ‘No, but the share of each one is such and such’. And it was so that they had embezzled ten times the like of what they had actually handed over to them.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا مَلَائِكَةَ رَبِّي مَيِّزُوا بَيْنَ هَذِهِ الْأَمْوَالِ الْحَاضِرَةِ كُلَّ مَا فَضَلَ عَمَّا بَيَّنَهُ هَؤُلَاءِ الظَّالِمُونَ لِنُؤَدِّيَ إِلَى مُسْتَحِقِّهِ

Then Rasool-Allah^-saww said: ‘O Angels of my^-saww Lord^-azwj! Differentiate between this wealth present here regarding what is extra, from what these oppressors have displayed, in order to pay back to its rightful (owners)!’

فَاضْطَرَبَتْ تِلْكَ الْأَمْوَالُ وَ جَعَلَتْ يَنْفَصِلُ بَعْضٌ مِنْ بَعْضٍ حَتَّى تَمَيَّزَتْ أَجْزَاءٌ كَمَا ظَهَرَتْ فِي الْكِتَابِ الْمَكْتُوبِ وَ بَيَّنَ أَنَّهُمْ سَرَقُوهُ وَ اقْتَطَعُوهُ فَدَفَعَ رَسُولُ اللَّهِ ص إِلَى مَنْ حَضَرَ مِنْ عَوَامِّهِمْ نَصِيبَهُ وَ بَعَثَ إِلَى مَنْ غَابَ مِنْهُمْ فَأَعْطَاهُ وَ أَعْطَى وَرَثَةَ مَنْ قَدْ مَاتَ وَ فَضَحَ اللَّهُ الْيَهُودَ الرُّؤَسَاءَ وَ غَلَبَ الشَّقَاءُ عَلَى بَعْضِهِمْ وَ بَعْضِ الْعَوَامِّ وَ وَفَّقَ اللَّهُ بَعْضَهُمْ‏

Those belongings stirred and went on to join up with each other until the parts were differentiated just as had been displayed in the written books, and it became clear that they had been stealing and deducting it. Rasool-Allah^-saww handed over the shares to the ones who were present, and sent a message to the ones absent from them, and they came over, and he^-saww gave to the heirs of the ones who had died. And Allah^-azwj Unmasked the chiefs of the Jews, and the wretchedness over came upon some of them (chiefs) and some of the people, and Allah^-azwj Inclined some of them

فَقَالَ لَهُ الرُّؤَسَاءُ الَّذِينَ هَمُّوا بِالْإِسْلَامِ نَشْهَدُ يَا مُحَمَّدُ أَنَّكَ النَّبِيُّ الْأَفْضَلُ وَ أَنَّ أَخَاكَ هَذَا وَصِيُّكَ هُوَ الْوَصِيُّ الْأَجَلُّ الْأَكْمَلُ فَقَدْ فَضَحَنَا اللَّهُ بِذُنُوبِنَا أَ رَأَيْتَ إِنْ تُبْنَا مِمَّا اقْتَطَعْنَا مَا ذَا يَكُونُ حَالُنَا

The chiefs of the Jews said to those who had thought of accepting Al Islam, ‘We testify that you^-saww are the Prophet^-saww, the most superior, and your^-saww brother^-asws, this one is the successor^-asws, the most majestic, the most perfect, for Allah^-azwj has Unmasked us due to our sins. What is your^-asws view if we repent from what we have deducted and relinquished, what is that which would become of our state?’

قَالَ رَسُولُ اللَّهِ ص إِذَا أَنْتُمْ فِي الْجِنَانِ رُفَقَاؤُنَا وَ فِي الدُّنْيَا وَ فِي دِينِ اللَّهِ إِخْوَانُنَا وَ يُوَسِّعُ اللَّهُ أَرْزَاقَكُمْ وَ تَجِدُونَ فِي مَوَاضِعِ هَذِهِ الْأَمْوَالِ الَّتِي أُخِذَتْ مِنْكُمْ أَضْعَافَهَا وَ يَنْسَى هَؤُلَاءِ الْخَلْقُ فَضِيحَتَكُمْ حَتَّى لَا يَذْكُرَهَا أَحَدٌ مِنْهُمْ

Rasool-Allah^-saww said: ‘Then you would be in the Gardens along with your friends, and in the world and in the Religion of Allah^-azwj, you would be our brothers, and Allah^-azwj would Expand your sustenance (s) and you will be finding, in place of these wealth – which has been seized from you all, double, and those people would forget your unmasking – to the extent that no one of them would be remembering it’.

فَقَالُوا فَإِنَّا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّكَ يَا مُحَمَّدُ عَبْدُهُ وَ رَسُولُهُ وَ صَفِيُّهُ وَ خَلِيلُهُ وَ أَنَّ عَلِيّاً أَخُوكَ وَ وَزِيرُكَ وَ الْقَيِّمُ بِدِينِكَ وَ النَّائِبُ عَنْكَ وَ الْمُنَاضِلُ دُونَكَ وَ هُوَ مِنْكَ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدَكَ

They said, ‘Then we testify that there is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj, and that you^-saww Muhammad^-saww are His^-azwj servant and His^-azwj Rasool^-saww, and His^-azwj Elite, and His^-azwj Elite, and that Ali^-asws is your^-saww brother^-asws and your^-saww Vizier, and the custodian of your^-saww Religion, and the representative from you^-saww, and the fighter on your^-saww behalf, and he^-asws is from you^-saww at the status of Haroun^-as from Musa^-as, except that there would be no Prophet^-as after you^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص فَأَنْتُمُ الْمُفْلِحُونَ‏

Rasool-Allah^-saww said: ‘Then you are the successful ones’.

ثُمَّ قَالَ اللَّهُ تَعَالَى‏ يا بَنِي إِسْرائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ‏ أَنْ بَعَثْتُ مُوسَى وَ هَارُونَ إِلَى أَسْلَافِكُمْ بِالنُّبُوَّةِ فَهَدَيْنَاهُمْ إِلَى نُبُوَّةِ مُحَمَّدٍ ص وَ وَصِيَّةِ عَلِيٍّ ع وَ إِمَامَةِ عِتْرَتِهِ الطَّيِّبِينَ وَ أَخَذْنَا عَلَيْكُمْ بِذَلِكَ الْعُهُودَ وَ الْمَوَاثِيقَ الَّتِي إِنْ وَفَيْتُمْ بِهَا كُنْتُمْ مُلُوكاً فِي جِنَانِهِ مُسْتَحِقِّينَ لِكَرَامَاتِهِ وَ رِضْوَانِهِ‏

The Imam (Hassan Al-Askari^-asws) said: ‘He^-azwj Said Recall My Favour which I Bestowed upon you, by Sending Musa^-as and Haroun^-as to your ancestors, with the Prophet-hood. So they^-as guided them to the Prophet-hood of Muhammad^-saww and the successorship of Ali^-asws and the Imamate of the his^-saww goodly family. And We^-azwj Took upon you all the Pacts with that and the Covenant – which, if you had fulfilled these, your would have been kings in His^-azwj Gardens, deserving of His^-azwj Prestige and His^-azwj Pleasure.

وَ أَنِّي فَضَّلْتُكُمْ عَلَى الْعالَمِينَ‏ هُنَاكَ أَيْ فَعَلْتُهُ بِأَسْلَافِكُمْ فَضَّلْتُهُمْ دِيناً وَ دُنْيَا أَمَّا تَفْضِيلُهُمْ فِي الدِّينِ فَلِقَبُولِهِمْ وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ

And I had Graced you all in the two worlds [2:47] – over there, i.e., ‘I^-azwj Did it with your ancestors, Gracing them the Religion and the world. As for their Grace in the Religion, it was for their acceptance of the Prophet-hood of Muhammad^-saww and the Wilayah of Ali^-asws and their^-asws goodly Progeny^-asws.

وَ أَمَّا فِي الدُّنْيَا فَبِأَنْ ظَلَّلْتُ عَلَيْهِمُ الْغَمَامَ وَ أَنْزَلْتُ عَلَيْهِمُ الْمَنَّ وَ السَّلْوَى وَ سَقَيْتُهُمْ مِنْ حَجَرٍ مَاءً عَذْباً وَ فَلَقْتُ لَهُمُ الْبَحْرَ فَأَنْجَيْتُهُمْ وَ أَغْرَقْتُ أَعْدَاءَهُمْ فِرْعَوْنَ وَ قَوْمَهُ وَ فَضَّلْتُهُمْ بِذَلِكَ عَلَى عَالَمِي زَمَانِهِمُ الَّذِينَ خَالَفُوا طَرَائِقَهُمْ وَ حَادُوا عَنْ سَبِيلِهِمْ

And as for their Gracing them in the word, it was by Shading the clouds upon them, and Sending down upon them the Manna and quails, and Quenching them with fresh water from a rock, and Parting the sea for them. Thus I^-azwj Rescued them and Drowned their enemies, Pharaoh^-la and his^-la people. And I^-azwj Excelled them upon the communities of their era which opposed their ways and guided away from their way.

ثُمَّ قَالَ عَزَّ وَ جَلَّ لَهُمْ فَإِذَا كُنْتُ قَدْ فَعَلْتُ هَذَا بِأَسْلَافِكُمْ فِي ذَلِكَ الزَّمَانِ لِقَبُولِهِمْ وَلَايَةَ مُحَمَّدٍ ص فَبِالْأَحْرَى‏ أَنْ أَزِيدَكُمْ فَضْلًا فِي هَذَا الزَّمَانِ إِذَا أَنْتُمْ وَفَيْتُمْ بِمَا أَخَذَ مِنَ الْعَهْدِ وَ الْمِيثَاقِ عَلَيْكُمْ

Then Allah^-azwj Mighty and Majestic Said to them: “When I^-azwj have Done this with your ancestors during that era for their acceptance of the Wilayah of Muhammad^-saww and his^-saww Progeny^-asws, so rather I^-asws will Increase you all in Grace during this era when you fulfil was I^-azwj Took from the Pact and the Covenant upon you.”’

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ اتَّقُوا يَوْماً لا تَجْزِي‏ نَفْسٌ عَنْ نَفْسٍ شَيْئاً لَا تَدْفَعُ عَنْهُ عَذَاباً قَدِ اسْتَحَقَّهُ عِنْدَ النَّزْعِ‏ وَ لا يُقْبَلُ مِنْها شَفاعَةٌ وَ لَا تَشْفَعُ لَهَا بِتَأْخِيرِ الْمَوْتِ عَنْهَا وَ لا يُؤْخَذُ مِنْها عَدْلٌ‏ لَا يُقْبَلُ فِدَاءٌ مَكَانَهُ يُمَاتُ وَ يُتْرَكُ هُوَ

Then Allah^-azwj the Mighty and Majestic Says: And fear a Day when one soul shall not avail another in the least [2:48] – Will not be able to dispel the punishment which he deserves at the time of death neither shall intercession on its behalf be Accepted – Interceding for the delaying the time of his nor shall any compensation be Taken from it – No ransom or replacement will be accepted in his place to die, and that he himself should be left alone’.

قَالَ الصَّادِقُ ع‏ وَ هَذَا يَوْمُ الْمَوْتِ فَإِنَّ الشَّفَاعَةَ وَ الْفِدَاءَ لَا يُغْنِي عَنْهُ وَ أَمَّا فِي الْقِيَامَةِ فَإِنَّا وَ أَهْلَنَا نَجْزِي عَنْ شِيعَتِنَا كُلَّ جَزَاءٍ

(Imam Hassan Al-Askari^-asws said: ‘Al-Sadiq^-asws said: ‘And this – the day (in the above Verse) – is the day of death, so the intercession and the substitution (from not dying) would not be availed from. But, as for during the Day of Qiyamah, So, we^-asws and our^-asws family members, we^-asws would recompense our^-asws Shias with every recompense’’.[16]

11- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذلِكَ فَهِيَ كَالْحِجارَةِ أَوْ أَشَدُّ قَسْوَةً وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ وَ إِنَّ مِنْها لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ إِنَّ مِنْها لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: Then your hearts hardened from after that, so these were like rocks, or more intense in hardness; and from the rocks there are (some) from which rivers burst forth, and from these there are (some) which split asunder so the water comes out from them, and from these there are some which fall down out of fear of Allah, and Allah is not heedless of what you are doing [2:74]

قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ‏ ثُمَّ قَسَتْ قُلُوبُكُمْ‏ عَسَتْ‏ وَ جَفَّتْ وَ يَبِسَتْ مِنَ الْخَيْرِ وَ الرَّحْمَةِ قُلُوبُكُمْ مَعَاشِرَ الْيَهُودِ مِنْ بَعْدِ ذلِكَ‏ مِنْ بَعْدِ مَا بَيَّنْتُ مِنَ الْآيَاتِ الْبَاهِرَاتِ فِي زَمَانِ مُوسَى وَ مِنَ الْآيَاتِ الْمُعْجِزَاتِ الَّتِي شَاهَدْتُمُوهَا مِنْ مُحَمَّدٍ ص‏

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Says Then your hearts hardened [2:74] – tired, and dried, and withered from the goodness and the mercy – your hearts – group of Jews, from after that – from after what had been Manifested from the compelling Signs during the era of Musa^-as, and from the Signs, the miracles which you have witnessed from Muhammad^-saww.

فَهِيَ كَالْحِجارَةِ الْيَابِسَةِ لَا تَرْشَحُ بِرُطُوبَةٍ وَ لَا يَنْتَفِضُ مِنْهَا مَا يُنْتَفَعُ بِهِ أَيْ إِنَّكُمْ لَا حَقَّ اللَّهِ تُؤَدُّونَ وَ لَا مِنْ أَمْوَالِكُمْ وَ لَا مِنْ حَوَاشِيهَا تَتَصَدَّقُونَ وَ لَا بِالْمَعْرُوفِ تَتَكَرَّمُونَ وَ بِهِ تَجُودُونَ وَ لَا الضَّيْفَ تَقْرُونَ وَ لَا مَكْرُوباً تُغِيثُونَ وَ لَا بِشَيْ‏ءٍ مِنَ الْإِنْسَانِيَّةِ تُعَاشِرُونَ وَ تُعَامِلُونَ‏ أَوْ أَشَدُّ قَسْوَةً إِنَّمَا هِيَ فِي قَسَاوَةِ الْأَحْجَارِ

So these were like rocks – the dried, not being sprinkled with moisture, nor giving rise from it what could be benefitted with, i.e., you are not discharging the rights of Allah^-azwj the Exalted, neither from your wealth nor from your lives are you giving charity, nor honouring with the enjoining of the good and being benevolent, nor are you assisting the weak, nor helping the distressed, nor are you associating and doing anything from the humanitarian deeds.

أَوْ أَشَدُّ قَسْوَةً أَبْهَمَ عَلَى السَّامِعِينَ وَ لَمْ يُبَيِّنْ لَهُمْ كَمَا يَقُولُ الْقَائِلُ أَكَلْتُ خُبْزاً أَوْ لَحْماً وَ هُوَ لَا يُرِيدُ بِهِ أَنِّي لَا أَدْرِي مَا أَكَلْتُ بَلْ يُرِيدُ أَنْ يُبْهِمَ عَلَى السَّامِعِ حَتَّى لَا يَعْلَمَ مَا ذَا أَكَلَ وَ إِنْ كَانَ يَعْلَمُ أَنَّهُ مَا قَدْ أَكَلَ

Or more intense in hardness – but rather it is in the hardness of the rocks or more intense in hardness – ambiguous upon the listeners and it’s not clear for them, just as the speaker is saying, ‘I ate bread or meat’, and he does not intend by it, ‘I don’t know what I ate’, but he intends by it to be ambiguous upon the listener until he does not know what he ate, and even though he knew what he had eaten.

وَ لَيْسَ مَعْنَاهُ بَلْ أَشَدُّ قَسْوَةً لِأَنَّ هَذَا اسْتِدْرَاكٌ غَلَطٌ وَ هُوَ عَزَّ وَ جَلَّ يَرْتَفِعُ أَنْ يَغْلَطَ فِي خَبَرٍ ثُمَّ يَسْتَدْرِكَ عَلَى نَفْسِهِ الْغَلَطَ لِأَنَّهُ الْعَالِمُ بِمَا كَانَ وَ بِمَا يَكُونُ وَ مَا لَا يَكُونُ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ وَ إِنَّمَا يَسْتَدْرِكُ الْغَلَطَ عَلَى نَفْسِهِ الْمَخْلُوقُ الْمَنْقُوصُ

And it isn’t its meaning or more intense in hardness, because this is the wrong correction, and He^-azwj is the Mighty and Majestic, Loftier than being wrong in information, then correct the mistake upon Himself^-azwj, because He^-azwj is the Knower with what has existed and with what would be existing, that if it did come into existence, how its existence would be. And rather, the correction of the mistake upon himself is for the creatures, the deficient ones. 

وَ لَا يُرِيدُ بِهِ أَيْضاً فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً أَيْ وَ أَشَدُّ قَسْوَةً لِأَنَّ هَذَا تَكْذِيبُ الْأَوَّلِ بِالثَّانِي لِأَنَّهُ قَالَ فَهِيَ كَالْحِجَارَةِ فِي الشِّدَّةِ لَا أَشَدَّ مِنْهَا وَ لَا أَلْيَنَ فَإِذَا قَالَ بَعْدَ ذَلِكَ أَوْ أَشَدُّ فَقَدْ رَجَعَ عَنْ قَوْلِهِ الْأَوَّلِ لِأَنَّهُ لَيْسَ بِأَشَدَّ وَ هَذَا مَثَلٌ لِمَنْ يَقُولُ لَا يَجِي‏ءُ مِنْ قُلُوبِكُمْ خَيْرٌ لَا قَلِيلٌ وَ لَا كَثِيرٌ

And He^-azwj does not Intend by it, as well so these were like rocks, or more intense  – i.e. worse in hardness, because this is a falsification of the first by the second, because He^-azwj Said so these were like rocks regarding the hardness, not being harder than it nor softer. When He^-azwj Said after that or more intense, so He^-azwj has Retracted from His^-azwj first Words that these aren’t with any more hardness. And this is an example that He^-azwj is Saying: “There would not be coming from their hearts, any goodness, neither little nor more”.

فَأَبْهَمَ عَزَّ وَ جَلَّ فِي الْأَوَّلِ حَيْثُ قَالَ‏ أَوْ أَشَدُّ وَ بَيَّنَ فِي الثَّانِي أَنَّ قُلُوبَهُمْ أَشَدُّ قَسْوَةً مِنَ الْحِجَارَةِ لَا بِقَوْلِهِ‏ أَوْ أَشَدُّ قَسْوَةً بَلْ بِقَوْلِهِ تَعَالَى‏ وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ أَيْ فَهِيَ فِي الْقَسَاوَةِ بِحَيْثُ لَا يَجِي‏ءُ مِنْهَا الْخَيْرُ وَ فِي الْحِجَارَةِ مَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ فَيَجِي‏ءُ بِالْخَيْرِ وَ الْغِيَاثِ لِبَنِي آدَمَ‏

The Mighty and Majestic did not Reveal in the first instance where He^-azwj Said or Intense, and Explained during the second that their hearts were intensely harder than the rocks, not by His^-azwj Words or more intense in hardness, but by His^-azwj Words and from the rocks there are (some) from which rivers burst forth – i.e., It is regarding the hardness by where there would not be coming any goodness from it – O Jews – and among the rocks there are (some) from which rivers burst forth, so he would come with the goodness and to the help of the sons of Adam^-as.

وَ إِنَّ مِنْها مِنَ الْحِجَارَةِ لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ هُوَ مَا يَقْطُرُ مِنْهَا الْمَاءُ فَهُوَ خَيْرٌ مِنْهَا دُونَ الْأَنْهَارِ الَّتِي يَتَفَجَّرُ مِنْ بَعْضِهَا وَ قُلُوبُهُمْ لَا يَتَفَجَّرُ مِنْهَا الْخَيْرَاتُ وَ لَا يَشَّقَّقُ فَيَخْرُجُ مِنْهَا قَلِيلٌ مِنَ الْخَيْرَاتِ وَ إِنْ لَمْ يَكُنْ كَثِيراً

And from these – from the rocks there are (some) which split asunder so the water comes out from them, and it is what the water drips from, so it is better one of these, besides the ones from which the rivers burst out of, and their hearts are such that the goodness does not burst out from it, nor do they split so there would come out from these, a little from the goodness, and even if it does not happen to be a lot.

ثُمَّ قَالَ عَزَّ وَ جَلَ‏ وَ إِنَّ مِنْها يَعْنِي مِنَ الْحِجَارَةِ لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ‏ إِذَا أَقْسَمَ عَلَيْهَا بِاسْمِ اللَّهِ وَ بِأَسْمَاءِ أَوْلِيَائِهِ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الطَّيِّبِينَ مِنْ‏ آلِهِمْ صَلَّى اللَّهُ عَلَيْهِمْ وَ لَيْسَ فِي قُلُوبِكُمْ شَيْ‏ءٌ مِنْ هَذِهِ الْخَيْرَاتِ‏

Then Allah^-azwj the Exalted Said and from these – meaning from the rocks, there are (some) which fall down out of fear of Allah, when there is sworn upon it with the Name of Allah^-azwj and with the Names of His^-azwj Guardians – Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the goodly ones from their^-asws Progeny^-asws, but there isn’t in their hearts anything from this goodness.

وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ‏ بَلْ عَالِمٌ بِهِ يُجَازِيكُمْ عَنْهُ بِمَا هُوَ بِهِ عَادِلٌ عَلَيْكُمْ وَ لَيْسَ بِظَالِمٍ لَكُمْ يُشَدِّدُ حِسَابَكُمْ وَ يُؤْلِمُ عِقَابَكُمْ

And Allah is not heedless of what you are doing – But He^-azwj is a Knower with it. He^-azwj would Rewarding you about it with what He^-azwj would be Just with it upon you all, and He^-azwj wouldn’t be the least unjust to you by being Harsh in your Reckoning and Pain you in your Punishments’’.

وَ هَذَا الَّذِي وَصَفَ اللَّهُ تَعَالَى بِهِ قُلُوبَهُمْ هَاهُنَا نَحْوُ مَا قَالَ فِي سُورَةِ النِّسَاءِ أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيراً

And this is which Allah^-azwj the Exalted has Described their hearts with over here – what He^-azwj Said in Surah Al-Nisa: But then they would not give to people even the speck in the date stone [4:53].

وَ مَا وَصَفَ بِهِ الْأَحْجَارَ هَاهُنَا نَحْوُ مَا وَصَفَ فِي قَوْلِهِ تَعَالَى‏ لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى‏ جَبَلٍ لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ‏

And what He^-azwj Described the rocks over here – in the Words of the Exalted: Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah [59:21].  

وَ هَذَا التَّقْرِيعُ مِنَ اللَّهِ تَعَالَى لِلْيَهُودِ وَ النَّاصِبِ وَ الْيَهُودُ جَمَعُوا الْأَمْرَيْنِ وَ اقْتَرَفُوا الْخَطِيئَتَيْنِ فَغَلَّظَ عَلَى الْيَهُودِ مَا وَبَّخَهُمْ بِهِ رَسُولُ اللَّهِ ص

And this is the admonition from Allah^-azwj the Exalted to the Jews and the Nasibis. And the Jews were gathered upon two matters, and they had committed two errors. It was grievous upon them what Rasool-Allah^-saww had rebuked them with.

فَقَالَ جَمَاعَةٌ مِنْ رُؤَسَائِهِمْ وَ ذَوِي الْأَلْسُنِ وَ الْبَيَانِ مِنْهُمْ يَا مُحَمَّدُ إِنَّكَ تَهْجُونَا وَ تَدَّعِي عَلَى قُلُوبِنَا مَا اللَّهُ يَعْلَمُ مِنْهَا خِلَافَهُ إِنَّ فِيهَا خَيْراً كَثِيراً نَصُومُ وَ نَتَصَدَّقُ وَ نُوَاسِي الْفُقَرَاءَ

A group of their chiefs, and the ones with (eloquent) tongues and the explanation from them, said, ‘O Muhammad^-saww! You^-saww are arguing against us and claiming about our hearts (that they are like rocks) – what Allah^-azwj Knows it as being opposite – there is a lot of good in these (hearts). We are Fasting, and giving charities, and we are consoling the poor’.

فَقَالَ رَسُولُ اللَّهِ ص إِنَّمَا الْخَيْرُ مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ تَعَالَى وَ عُمِلَ عَلَى مَا أَمَرَ اللَّهُ تَعَالَى بِهِ وَ أَمَّا مَا أُرِيدَ بِهِ الرِّيَاءُ وَ السُّمْعَةُ وَ مُعَانَدَةُ رَسُولِ اللَّهِ ص وَ إِظْهَارُ الْعِنَادِ لَهُ وَ التَّمَالُكِ وَ الشَّرَفِ عَلَيْهِ فَلَيْسَ بِخَيْرٍ بَلْ هُوَ الشَّرُّ الْخَالِصُ وَبَالٌ عَلَى صَاحِبِهِ يُعَذِّبُهُ اللَّهُ بِهِ أَشَدَّ الْعَذَابِ

Rasool-Allah^-saww said: ‘But rather, the good is what the Face of Allah^-azwj the Exalted is intended with, and worked upon what Allah^-azwj the Exalted has Commanded with. As for what the showing off is intended with and the fame – or opposition to Rasool-Allah^-saww, and the displaying of the riches to him^-saww – and the control and the nobility upon him^-saww, so it isn’t with goodness. But it is the pure evil, and a scourge upon its perpetrator. Allah^-azwj would Punish him with the most severe of the Punishments’.

فَقَالُوا لَهُ يَا مُحَمَّدُ أَنْتَ تَقُولُ هَذَا وَ نَحْنُ نَقُولُ بَلْ مَا نُنْفِقُهُ إِلَّا لِإِبْطَالِ أَمْرِكَ وَ دَفْعِ رِئَاسَتِكَ وَ لِتَفْرِيقِ أَصْحَابِكَ عَنْكَ وَ هُوَ الْجِهَادُ الْأَعْظَمُ نُؤَمِّلُ بِهِ مِنَ اللَّهِ الثَّوَابَ الْأَجَلَّ الْأَجْسَمَ وَ أَقَلُّ أَحْوَالِنَا أَنَّا تَسَاوَيْنَا فِي الدَّعْوَى مَعَكَ فَأَيُّ فَضْلٍ لَكَ عَلَيْنَا

They said to him^-saww, ‘O Muhammad^-saww! You^-saww are saying this, and we are saying, ‘But, we are not spending except for the invalidation of your^-saww matter and repelling your^-saww governance and in order to separate your^-saww companions away from you^-saww – and it is the great Jihad. We are hoping with it the Rewards from Allah^-azwj which are abundant, great. And the least of our situations, us and you^-saww are equal in our claims. Which merit have you^-saww got over us?’

فَقَالَ رَسُولُ اللَّهِ ص يَا إِخْوَةَ الْيَهُودِ إِنَّ الدَّعَاوِىَ يَتَسَاوَى فِيهَا الْمُحِقُّونَ وَ الْمُبْطِلُونَ وَ لَكِنْ حُجَجُ اللَّهِ وَ دَلَائِلُهُ تُفَرِّقُ بَيْنَهُمْ فَتَكْشِفُ عَنْ تَمْوِيهِ الْمُبْطِلِينَ وَ تُبَيِّنُ عَنْ حَقَائِقِ الْمُحِقِّينَ وَ رَسُولُ اللَّهِ مُحَمَّدٌ لَا يَغْتَنِمُ جَهْلَكُمْ وَ لَا يُكَلِّفُكُمُ التَّسْلِيمَ لَهُ بِغَيْرِ حُجَّةٍ

Rasool-Allah^-saww said: ‘Jewish brethren! In the claims, the true ones and the false ones are the same, but the Proofs of Allah^-azwj and His^-azwj evidence is the difference between the two. Thus, it would uncover the camouflage from the false ones – and display the realities of the true ones, and the Rasool^-saww of Allah^-azwj, Muhammad^-saww, does not deserve your ignorance – nor does he^-saww encumber you for the submission to him^-saww without a proof.

وَ لَكِنْ يُقِيمُ عَلَيْكُمْ حُجَّةَ اللَّهِ الَّتِي لَا يُمْكِنُكُمْ دِفَاعُهَا وَ لَا تُطِيقُونَ الِامْتِنَاعَ مِنْ مُوجِبِهَا وَ لَوْ ذَهَبَ مُحَمَّدٌ يُرِيكُمْ آيَةً مِنْ عِنْدِهِ لَشَكَكْتُمْ وَ قُلْتُمْ إِنَّهُ مُتَكَلِّفٌ مَصْنُوعٌ مُحْتَالٌ فِيهِ مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ

But, he^-saww would establish the Argument of Allah^-azwj the Exalted, which is not possible to defend against, nor will you be able to escape from its conclusion. And if Muhammad^-saww was to go and show you a Sign from Him^-azwj you will doubt and say, ‘It is artificially made and he^-saww is a con-man with regards to it, either manufactured or colluded (by others) upon him^-saww.

وَ إِذَا اقْتَرَحْتُمْ أَنْتُمْ فَأَرَاكُمْ مَا تَقْتَرِحُونَ لَمْ يَكُنْ لَكُمْ أَنْ تَقُولُوا مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ أَوْ مُتَأَتًّى بِحِيلَةٍ وَ مُقَدِّمَاتٍ فَمَا الَّذِي تَقْتَرِحُونَ فَهَذَا رَبُ‏ الْعَالَمِينَ قَدْ وَعَدَنِي أَنْ يُظْهِرَ لَكُمْ مَا تَقْتَرِحُونَ لِيَقْطَعَ مَعَاذِيرَ الْكَافِرِينَ مِنْكُمْ وَ يَزِيدَ فِي بَصَائِرِ الْمُؤْمِنِينَ مِنْكُمْ

But when you suggest and he^-saww shows whatever you are suggesting – there would not happen to be for you that you should be saying, ‘It is artificial or colluded upon him^-as’, or you have been brought a trick or a ploy. What is that which you are suggesting, for this Lord^-azwj of the worlds has Promised me^-saww that He^-azwj will Manifest for you whatever you are suggesting – in order to cut off the excuses of the Kafirs from you and increase in the insight of the Momineen from you’.

قَالُوا قَدْ أَنْصَفْتَنَا يَا مُحَمَّدُ فَإِنْ وَفَيْتَ بِمَا وَعَدْتَ مِنْ نَفْسِكَ مِنَ الْإِنْصَافِ وَ إِلَّا فَأَنْتَ أَوَّلُ رَاجِعٍ مِنْ دَعْوَاكَ النُّبُوَّةَ وَ دَاخِلٌ فِي غُمَارِ الْأُمَّةِ وَ مُسَلِّمٌ لِحُكْمِ التَّوْرَاةِ لِعَجْزِكَ عَمَّا نَقْتَرِحُهُ عَلَيْكَ وَ ظُهُورِ بَاطِلِ دَعْوَاكَ‏ فِيمَا تَرُومُهُ مِنْ جِهَتِكَ

They said, ‘You^-saww are being fair with us, O Muhammad^-saww! If you^-saww were to fulfil with what you^-saww are promising from yourself^-saww from the fairness, or else, so you^-saww will be the first to retract from your^-saww claim of the Prophet-hood, and be included among the ordinary people of the community, and be submissive to the Judgment of the Torah due to your^-saww frustration from what we are (about to) suggest upon you^-saww, and the falsehood in your^-saww claim would be exposed, what you^-saww are intending from your^-saww direction.

فَقَالَ رَسُولُ اللَّهِ ص الصِّدْقُ بَيْنِي وَ بَيْنَكُمْ لَا الْوَعِيدُ اقْتَرِحُوا مَا أَنْتُمْ مُقْتَرِحُونَ‏ لِيُقْطَعَ مَعَاذِيرُكُمْ فِيمَا تَسْأَلُونَ

Rasool-Allah^-saww said: ‘The truth will foretell, not the intimidation from you. Suggest whatever you are suggesting in order to cut off your excuses with regard to what you are asking.

فَقَالُوا لَهُ يَا مُحَمَّدُ زَعَمْتَ أَنَّهُ مَا فِي قُلُوبِنَا شَيْ‏ءٌ مِنْ مُوَاسَاةِ الْفُقَرَاءِ وَ مُعَاوَنَةِ الضُّعَفَاءِ وَ النَّفَقَةِ فِي إِبْطَالِ الْبَاطِلِ وَ إِحْقَاقِ المحق [الْحَقِ‏] وَ أَنَّ الْأَحْجَارَ أَلْيَنُ مِنْ قُلُوبِنَا وَ أَطْوَعُ لِلَّهِ مِنَّا وَ هَذِهِ الْجِبَالُ بِحَضْرَتِنَا فَهَلُمَّ بِنَا إِلَى بَعْضِهَا فَاسْتَشْهِدْهُ عَلَى تَصْدِيقِكَ وَ تَكْذِيبِنَا فَإِنْ نَطَقَ بِتَصْدِيقِكَ فَأَنْتَ الْمُحِقُّ يَلْزَمُنَا اتِّبَاعُكَ وَ إِنْ نَطَقَ بِتَكْذِيبِكَ أَوْ صَمَتَ فَلَمْ يَرُدَّ جَوَابَكَ فَاعْلَمْ أَنَّكَ الْمُبْطِلُ فِي دَعْوَاكَ الْمُعَانِدُ لِهَوَاكَ

They said, ‘O Muhammad^-saww! You^-saww are claiming that there is nothing in our hearts from consoling the poor and helping the weak, and the spending in invalidation of the falsehood, and affirmation of the truth, and that the rocks are softer than our hearts and more obedient to Allah^-azwj than we are; and here is the mountain in our presence. So, come with us to its side and get it to testify upon your^-saww truthfulness and for it to belie upon us. If it speaks with your^-saww ratification, then your^-saww are the true one, it would necessitate us to follow you; and if it speaks with belying you^-saww or remains silent and does not respond to answer you^-saww, then know that you^-saww are the false one in your^-saww claim, operating (in accordance with) your^-saww own desires’.

فَقَالَ رَسُولُ اللَّهِ ص نَعَمْ هَلُمُّوا بِنَا إِلَى أَيِّهَا شِئْتُمْ فَأَسْتَشْهِدَهُ لِيَشْهَدَ لِي عَلَيْكُمْ فَخَرَجُوا إِلَى أَوْعَرِ جَبَلٍ رَأَوْهُ فَقَالُوا يَا مُحَمَّدُ هَذَا الْجَبَلَ فَاسْتَشْهِدْهُ

Rasool-Allah^-saww said: ‘Yes, come with us to wherever you want to witness it testify for me^-saww, against you’. They went out to a big mountain they had seen, and they said, ‘O Muhammad^-saww! This mountain, so get it to testify’.

فَقَالَ رَسُولُ اللَّهِ ص لِلْجَبَلِ إِنِّي أَسْأَلُكَ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ خَفَّفَ اللَّهُ الْعَرْشَ عَلَى كَوَاهِلِ‏ ثَمَانِيَةٍ مِنَ الْمَلَائِكَةِ بَعْدَ أَنْ لَمْ يَقْدِرُوا عَلَى تَحْرِيكِهِ وَ هُمْ خَلْقٌ كَثِيرٌ لَا يَعْرِفُ عَدَدَهُمْ غَيْرُ اللَّهِ‏ عَزَّ وَ جَلَّ

Rasool-Allah^-saww said to the mountain: ‘I^-saww ask you by the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by the mention of whose names Allah^-azwj Lightened the Throne upon the shoulders of eight from His^-azwj Angels – after they had not been able to move it, and there were a lot of creatures – none knows their number apart from Allah^-azwj Mighty and Majestic.

وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ تَابَ اللَّهُ عَلَى آدَمَ وَ غَفَرَ خَطِيئَتَهُ وَ أَعَادَهُ إِلَى مَرْتَبَتِهِ

And by the right of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by the mention of whose names, Allah^-azwj Turned to Adam^-as (with Mercy) and Forgave his^-as mistakes and Returned him^-as to his (former) rank.

وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ وَ سُؤَالِ اللَّهِ بِهِمْ رَفَعَ إِدْرِيسَ فِي الْجَنَّةِ مَكَاناً عَلِيّاً لَمَّا شَهِدْتَ لِمُحَمَّدٍ بِمَا أَوْدَعَكَ اللَّهُ بِتَصْدِيقِهِ عَلَى هَؤُلَاءِ الْيَهُودِ فِي ذِكْرِ قَسَاوَةِ قُلُوبِهِمْ وَ تَكْذِيبِهِمْ فِي جَحْدِهِمْ لِقَوْلِ مُحَمَّدٍ رَسُولِ اللَّهِ ص‏

And by the right of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by the mention of whose names and asking Allah^-azwj by them^-asws – Idrees^-as was Raised in the Paradise to a lofty place, due to him^-as having testified to Muhammad^-saww with what Allah^-azwj had Entrusted him^-as with – by his^-as ratification upon these Jews regarding the mention of the hardness of their hearts, and their belying and their rejection of the words of Muhammad^-saww, Rasool^-saww of Allah^-azwj!’.

فَتَحَرَّكَ الْجَبَلُ وَ تَزَلْزَلَ وَ فَاضَ عَنْهُ الْمَاءُ وَ نَادَى يَا مُحَمَّدُ أَشْهَدُ أَنَّكَ رَسُولُ رَبِّ الْعَالَمِينَ وَ سَيِّدُ الْخَلَائِقِ أَجْمَعِينَ

The mountain stirred and shook, and the water burst forth from it, and it called out, ‘O Muhammad^-saww! I testify that you^-saww are a Rasool^-saww of the Lord^-azwj of the worlds, and chief of the creatures in their entirety.

وَ أَشْهَدُ أَنَّ قُلُوبَ هَؤُلَاءِ الْيَهُودِ كَمَا وَصَفْتَ أَقْسَى مِنَ الْحِجَارَةِ لَا يَخْرُجُ مِنْهَا خَيْرٌ كَمَا قَدْ يَخْرُجُ مِنَ الْحِجَارَةِ الْمَاءُ سَيْلًا أَوْ تَفَجُّراً

And I testify that the hearts of these Jews are just as you^-saww described, as being harder than the rocks. No good comes out from these just as the water comes out flowing from the rock or a bursting.

وَ أَشْهَدُ أَنَّ هَؤُلَاءِ كَاذِبُونَ عَلَيْكَ فِيمَا بِهِ يَقْذِفُونَكَ مِنَ الْفِرْيَةِ عَلَى رَبِّ الْعَالَمِينَ‏

And I testify that they are liars against you regarding what they are accusing you^-saww with, from the fabrications against the Lord^-azwj of the worlds’’.[17]

12- م، تفسير الإمام عليه السلام‏ قَوْلُهُ تَعَالَى‏ أَ فَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ‏ الْآيَةَ قَالَ الْإِمَامُ ع فَلَمَّا بَهَرَ رَسُولُ اللَّهِ ص هَؤُلَاءِ الْيَهُودَ بِمُعْجِزَتِهِ وَ قَطَعَ مَعَاذِيرَهُمْ بِوَاضِحِ دَلَالَتِهِ لَمْ يُمْكِنْهُمْ مُرَاجَعَتُهُ فِي حُجَّتِهِ وَ لَا إِدْخَالُ التَّلْبِيسِ عَلَيْهِ فِي مُعْجِزَاتِهِ قَالُوا يَا مُحَمَّدُ قَدْ آمَنَّا بِأَنَّكَ الرَّسُولُ الْهَادِي الْمَهْدِيُّ وَ أَنَّ عَلِيّاً أخوك [أَخَاكَ‏] هُوَ الْوَصِيُّ وَ الْوَلِيُّ

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – Are you wishing that they would be believing in you all, [2:75] – The Imam^-asws said: ‘When Rasool-Allah^-saww had dazzled those Jews by his^-saww miracles, and cut off their excuses by clear evidences, they were not able to respond regarding his^-saww proofs, nor deception regarding his^-saww miracles. They said, ‘O Muhammad^-saww! We have believed that you^-saww are the Rasool^-saww, the guide, the Guided, and that Ali^-asws your^-saww brother, he^-asws is the successor^-asws and the (rightful) guardian’.

وَ كَانُوا إِذَا خَلَوْا بِالْيَهُودِ الْآخَرِينَ يَقُولُونَ لَهُمْ إِنَّ إِظْهَارَنَا لَهُ الْإِيمَانَ بِهِ أَمْكَنُ لَنَا مِنْ مَكْرُوهِهِ وَ أَعْوَنُ لَنَا عَلَى اصْطِلَامِهِ وَ اصْطِلَامِ أَصْحَابِهِ لِأَنَّهُمْ عِنْدَ اعْتِقَادِهِمْ أَنَّنَا مَعَهُمْ يَقِفُونَنَا عَلَى أَسْرَارِهِمْ وَ لَا يَكْتُمُونَنَا شَيْئاً فَنُطْلِعُ عَلَيْهِمْ أَعْدَاءَهُمْ فَيَقْصِدُونَ أَذَاهُمْ بِمُعَاوَنَتِنَا وَ مُظَاهَرَتِنَا فِي أَوْقَاتِ اشْتِغَالِهِمْ وَ اضْطِرَابِهِمْ وَ أَحْوَالِ تَعَذُّرِ الْمُدَافَعَةِ وَ الِامْتِنَاعِ مِنَ الْأَعْدَاءِ عَلَيْهِمْ

And when they were alone with the other Jews, they were saying to them, ‘Our display to him^-saww of the Eman with him^-saww enables us (to be safe) from his^-saww abhorrences, and would assist us upon eradicating him^-saww and eradicating his^-saww companions, because they believe we are with them, they would let us in upon their secrets, and they would not conceal anything from us. We would notify their enemies against them, and they would aim for them when they would be with our aides and our apparent display (of support) – during their pre-occupation and disorder, and during a state when it is impossible to defect and prevent from their enemies upon them. 

وَ كَانُوا مَعَ ذَلِكَ يُنْكِرُونَ عَلَى سَائِرِ الْيَهُودِ الْإِخْبَارَ لِلنَّاسِ عَمَّا كَانُوا يُشَاهِدْونَهُ مِنْ آيَاتِهِ وَ يُعَايِنُونَهُ مِنْ مُعْجِزَاتِهِ فَأَظْهَرَ اللَّهُ مُحَمَّداً رَسُولَهُ عَلَى قُبْحِ اعْتِقَادِهِمْ وَ سُوءِ دَخِيلَاتِهِمْ‏ وَ عَلَى إِنْكَارِهِمْ عَلَى مَنِ اعْتَرَفَ بِمُشَاهَدِهِ مِنْ آيَاتِ مُحَمَّدٍ وَ وَاضِحِ بَيِّنَاتِهِ وَ بَاهِرِ مُعْجِزَاتِهِ

And they were, along with that, denying the rest of the Jews informing the people about what they had witnessed from his^-saww signs, and had observed from his^-saww miracles. So, Allah^-azwj the Exalted Exposed their evil beliefs to Muhammad^-saww, His^-azwj Rasool^-saww, and their ugly mannerisms and their hidden (intentions), and upon their denial upon acknowledging with what they had witnessed from the Signs of Muhammad^-saww and his^-saww clear proofs, and his^-saww dazzling miracles.

فَقَالَ عَزَّ وَ جَلَ‏ أَ فَتَطْمَعُونَ‏ أَنْتَ وَ أَصْحَابُكَ مِنْ عَلِيٍّ ع وَ آلِهِ الطَّيِّبِينَ‏ أَنْ يُؤْمِنُوا لَكُمْ‏ هَؤُلَاءِ الْيَهُودِ الَّذِينَ هُمْ بِحُجَجِ اللَّهِ قَدْ بَهَرْتُمُوهُمْ وَ بِآيَاتِ اللَّهِ وَ دَلَائِلِهِ الْوَاضِحَةِ قَدْ قَهَرْتُمُوهُمْ‏ أَنْ يُؤْمِنُوا لَكُمْ‏ وَ يُصَدِّقُوكُمْ‏ بِقُلُوبِهِمْ وَ يُبْدُوا فِي الْخَلَوَاتِ لِشَيَاطِينِهِمْ شَرِيفَ أَحْوَالِكُمْ‏

(The Imam Hassan Al-Askari^-asws said): ‘The Mighty and Majestic Said: O Muhammad^-saww! Are you wishing – you^-saww and your^-saww companions from Ali^-asws and his^-asws goodly Progeny^-asws that they would be believing in you all – these Jews, those whom you^-saww have impressed, and by the Signs of Allah^-azwj and His^-azwj clear proofs you^-saww have overcome them – that they would be believing in you^-saww and they would be ratifying you^-saww with their hearts, but they (in fact ally with) Satans^-la in their privacies then (how) would they be admitting to your^-asws nobility?

وَ قَدْ كانَ فَرِيقٌ مِنْهُمْ‏ يَعْنِي مِنْ هَؤُلَاءِ الْيَهُودِ مِنْ بَنِي إِسْرَائِيلَ‏ يَسْمَعُونَ كَلامَ اللَّهِ‏ فِي أَصْلِ جَبَلِ طُورِ سَيْنَاءَ وَ أَوَامِرِهِ وَ نَوَاهِيهِ‏ ثُمَّ يُحَرِّفُونَهُ‏ عَمَّا سَمِعُوهُ إِذَا أَدَّوْهُ إِلَى مَنْ وَرَاءَهُمْ مِنْ سَائِرِ بَنِي إِسْرَائِيلَ‏ مِنْ بَعْدِ ما عَقَلُوهُ‏ وَ عَلِمُوا أَنَّهُمْ فِيمَا يَقُولُونَهُ كَاذِبُونَ‏ وَ هُمْ يَعْلَمُونَ‏ أَنَّهُمْ فِي قِيلِهِمْ كَاذِبُونَ‏

And there was a party from among them – meaning the Jews from the Children of Israel, hearing the Speech of Allah – at the base of the Mount Toor of Sinai, and its Commandments and its Prohibitions, then they were altering it – from what they had heard it, when they repeated it to the ones (left) behind them from the Children of Israel, from after having understood it, and they were knowing (full well) that with their words, they are lying, while they were knowing – in their hearts that they are lying. 

ثُمَّ أَظْهَرَ اللَّهُ عَلَى نِفَاقِهِمُ الْآخَرِ- فَقَالَ‏ وَ إِذا لَقُوا الَّذِينَ آمَنُوا كَانُوا إِذَا لَقُوا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ وَ عَمَّاراً قالُوا آمَنَّا كَإِيمَانِكُمْ إِيمَاناً بِنُبُوَّةِ مُحَمَّدٍ ص مَقْرُوناً بِالْإِيمَانِ بِإِمَامَةِ أَخِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ بِأَنَّهُ أَخُوهُ الْهَادِي وَ وَزِيرُهُ الْمُؤَاتِي‏ وَ خَلِيفَتُهُ عَلَى أُمَّتِهِ وَ مُنْجِزُ عِدَتِهِ وَ الْوَافِي بِذِمَّتِهِ‏ وَ النَّاهِضُ بِأَعْبَاءِ سِيَاسَتِهِ وَ قَيِّمُ الْخَلْقِ الذَّابُّ لَهُمْ عَنْ سَخَطِ الرَّحْمَنِ الْمُوجَبِ لَهُمْ إِنْ أَطَاعُوهُ رَضِيَ الرَّحْمَنُ

‘Then (during the time of Rasool-Allah^-saww) Allah^-azwj the Exalted Manifested the extent of their hypocrisy, along with their ignorance, so the Mighty and Majestic Said: And when they are meeting those who are believing they are saying: ‘We believe!’ – It was so that when they (the hypocrites among Muslims) were meeting Salman^-as, and Al-Miqdad^-as, and Abu Zar^-ra, and Ammar^-ra, they were saying, ‘We believe!’ just like your Emans – Eman in the Prophet-hood of Muhammad^-saww paired with the Eman in the Imamate of his^-saww brother Ali^-asws Bin Abu Talib^-asws, and that he^-asws is his^-saww brother, the Guide, and his^-saww Vizier – the Master – and his^-saww Caliph upon his^-saww community, and the fulfiller of his^-saww promises, and the fulfiller of his^-saww guarantees, and the implementer of his^-saww rules, and custodian of the people, and their saviour from the Wrath of the Beneficent Obligated for them – if they were to obey him^-asws – (the would achieve) the Pleasure of the Beneficent.

وَ أَنَّ خَلَفَاءَهُ مِنْ بَعْدِهِ هُمُ النُّجُومُ الزَّاهِرَةُ وَ الْأَقْمَارُ النَّيِّرَةُ وَ الشَّمْسُ الْمُضِيئَةُ الْبَاهِرَةُ وَ أَنَّ أَوْلِيَاءَهُمْ أَوْلِيَاءُ اللَّهِ وَ أَنَّ أَعْدَاءَهُمْ أَعْدَاءُ اللَّهِ

And that his^-saww Caliphs from after him^-saww, they^-asws are the luminous stars, the radiant moons, and the dazzling bright suns, and that their^-asws friends are the friends of Allah^-azwj, and that their^-asws enemies are the enemies of Allah^-azwj. 

وَ يَقُولُ بَعْضُهُمْ نَشْهَدُ أَنَّ مُحَمَّداً صَاحِبُ الْمُعْجِزَاتِ وَ مُقِيمُ الدَّلَالاتِ الْوَاضِحَاتِ وَ سَاقَ الْحَدِيثَ كَمَا سَيَأْتِي فِي أَبْوَابِ مُعْجِزَاتِ الرَّسُولِ ص وَ بَابِ غَزْوَةِ بَدْرٍ إِلَى قَوْلِهِ

And some of them were saying, ‘Muhammad^-saww is a performer of miracles, and an established of clear evidences’ – and continued the Hadeeth just as I (Majlisi) would be coming with it in the chapters on the ‘Miracles of the Rasool-Allah^-saww, and Chapter on the military expedition of Badr, up to his^-asws words: –

فَلَمَّا أَفْضَى بَعْضُ هَؤُلَاءِ الْيَهُودِ إِلَى بَعْضٍ قَالُوا أَيَّ شَيْ‏ءٍ صَنَعْتُمْ أَخْبَرْتُمُوهُمْ‏ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ‏ مِنَ الدَّلَالاتِ عَلَى صِدْقِ نُبُوَّةِ مُحَمَّدٍ ص وَ إِمَامَةِ أَخِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ‏ بِأَنَّكُمْ كُنْتُمْ قَدْ عَلِمْتُمْ هَذَا وَ شَاهَدْتُمُوهُمْ فَلَمْ تُؤْمِنُوا بِهِ وَ لَمْ تُطِيعُوهُ

When these Jews arrived at the others (hypocrites), they (Jews) said, ‘Which thing did you do? ‘Are you narrating them with what Allah has Disclosed upon you – from the proofs upon the truthfulness of the Prophet-hood of Muhammad^-saww and the Imamate of his^-saww brother Ali^-asws in order for them to argue with you by it in the Presence of your Lord?’ – that you have known this and witnessed it, but did not believe in it and did not obey it.

وَ قَدَرُوا بِجَهْلِهِمْ أَنَّهُمْ إِنْ لَمْ يُخْبِرُوهُمْ بِتِلْكَ الْآيَاتِ لَمْ يَكُنْ لَهُ عَلَيْهِمْ حُجَّةٌ فِي غَيْرِهَا

And they (Jews at the time of Prophet Musa^-as) reckoned in their ignorance, that they, if they do not inform them (the generality of the Jews) with those Signs, there would not be an argument for it upon them regarding others.

ثُمَّ قَالَ عَزَّ وَ جَلَ‏ أَ فَلا تَعْقِلُونَ‏ أَنَّ هَذَا الَّذِي يُخْبِرُونَهُمْ بِهِ مِمَّا فَتَحَ اللَّهُ عَلَيْكُمْ مِنْ دَلَائِلِ نُبُوَّةِ مُحَمَّدٍ ص حُجَّةٌ عَلَيْكُمْ عِنْدَ رَبِّكُمْ

Then Allah^-azwj Mighty and Majestic Said: Are you not understanding? – that this, which you are informing us, is from what Allah has Disclosed upon you, from the proofs of the Prophet-hood of Muhammad^-saww, and is an argument against you in the Presence of your Lord?

قَالَ اللَّهُ تَعَالَى‏ أَ وَ لا يَعْلَمُونَ‏ يَعْنِي أَ وَ لَا يَعْلَمُ هَؤُلَاءِ الْقَائِلُونَ لِإِخْوَانِهِمْ‏ أَ تُحَدِّثُونَهُمْ بِما فَتَحَ اللَّهُ عَلَيْكُمْ‏ أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ‏ مِنْ عَدَاوَةِ مُحَمَّدٍ ص وَ يُضْمِرُونَهُ مِنْ أَنَّ إِظْهَارَهُمُ الْإِيمَانَ بِهِ أَمْكَنُ لَهُمْ مِنِ اصْطِلَامِهِ وَ إِبَادَةِ أَصْحَابِهِ‏ وَ ما يُعْلِنُونَ‏ مِنَ الْإِيمَانِ ظَاهِراً لِيُؤْنِسُوهُمْ وَ يَقِفُوا بِهِ عَلَى أَسْرَارِهِمْ فَيُذِيعُونَهَا بِحَضْرَةِ مَنْ يَضُرُّهُمْ

Then Allah^-azwj Mighty and Majestic Said: Or are they not knowing? – meaning, ‘Or are they not knowing, those speakers to their brethren, ‘Are you narrating them with what Allah has Disclosed upon you’, that Allah Knows what they are keeping as secret – from the enmity to Muhammad^-saww, and are keeping it in their consciences from their displaying of the Eman in it and the possibility of it being a lesson for his^-as companions, and what they are announcing? – from the apparent Eman in order to get their sympathy, and they are refraining with it from their secrets. Thus, they are wasting it in the presence of the one who would harm them.

وَ أَنَّ اللَّهَ لَمَّا عَلِمَ ذَلِكَ دَبَّرَ لِمُحَمَّدٍ ص تَمَامَ أَمْرِهِ بِبُلُوغِ غَايَةِ مَا أَرَادَهُ اللَّهُ بِبَعْثِهِ وَ أَنَّهُ يُتِمُّ أَمْرَهُ وَ أَنَّ نِفَاقَهُمْ وَ كَيْدَهُمْ لَا يَضُرُّهُ

And that Allah^-azwj, Let Muhammad^-saww know that, what they were contriving, the complete of his^-saww matters, and it reached the peak what Allah^-azwj Intended by Sending him^-saww, and he^-saww completed his^-saww matters, and that their hypocrisies and their plots did not harm him^-saww’’.

قَوْلُهُ تَعَالَى‏ وَ مِنْهُمْ أُمِّيُّونَ‏ الْآيَةَ قَالَ الْإِمَامُ ع ثُمَّ قَالَ اللَّهُ تَعَالَى يَا مُحَمَّدُ وَ مِنْ هَؤُلَاءِ الْيَهُودِ أُمِّيُّونَ لَا يَقْرَءُونَ الْكِتَابَ وَ لَا يَكْتُبُونَ كَالْأُمِّيِّ مَنْسُوبٌ إِلَى الْأُمِّ أَيْ هُوَ كَمَا خَرَجَ مِنْ بَطْنِ أُمِّهِ لَا يَقْرَأُ وَ لَا يَكْتُبُ

And from them there are illiterates [2:78] – the Verse. The Imam (Hassan Al-Askari^-asws) said: ‘Then Allah^-azwj the Mighty and Majestic Said: “O Muhammad^-saww! And from these Jews there are illiterates – they are neither reading the Book, nor are they writing, just like the illiterate one linked to his mother – i.e., he is just as he came out from the belly of his mother, neither can he read nor write.

لَا يَعْلَمُونَ الْكِتَابَ الْمُنْزَلَ مِنَ السَّمَاءِ وَ لَا الْمُتَكَذَّبَ بِهِ‏ وَ لَا يُمَيِّزُونَ بَيْنَهُمَا إِلَّا أَمانِيَ‏ أَيْ إِلَّا أَنْ يُقْرَأَ عَلَيْهِمْ وَ يُقَالَ لَهُمْ إِنَّ هَذَا كِتَابُ اللَّهِ وَ كَلَامُهُ وَ لَا يَعْرِفُونَ إِنْ قُرِئَ مِنَ الْكِتَابِ خِلَافُ مَا فِيهِ‏

‘Not knowing the Book – the one Sent down from the sky, nor belying with it, nor are they differentiating between the two except for wishful thinking – i.e., except if it is read out upon them, and it is said to them, ‘This is the Book of Allah^-azwj and His^-azwj Speech. They would not be recognising if it is read out to them from the Book differently to what is (actually) in it.

وَ إِنْ هُمْ إِلَّا يَظُنُّونَ‏ أَيْ مَا يَقُولُ لَهُمْ‏ رُؤَسَاؤُهُمْ مِنْ تَكْذِيبِ مُحَمَّدٍ ص فِي نُبُوَّتِهِ وَ إِمَامَةِ عَلِيٍّ ع سَيِّدِ عِتْرَتِهِ يُقَلِّدُونَهُمْ‏ مَعَ أَنَّهُ مُحَرَّمٌ عَلَيْهِمْ تَقْلِيدُهُمْ‏

And they are only guessing – i.e., what their chiefs are saying to them from the belying of Muhammad^-saww regarding his^-saww Prophet-hood, and the Imamate of Ali^-asws, chief of his^-saww family, but they are emulating them (doing the Taqleed of their chiefs – the Kafirs), along with (the fact) that being in their Taqleed is Forbidden upon them’.

ثُمَّ قَالَ عَزَّ وَ جَلَ‏ فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ‏ الْآيَةَ قَالَ‏ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ لِقَوْمٍ مِنْ هَؤُلَاءِ الْيَهُودِ كَتَبُوا صِفَةً زَعَمُوا أَنَّهَا صِفَةُ النَّبِيِّ ص وَ هُوَ خِلَافُ صِفَتِهِ وَ قَالُوا لِلْمُسْتَضْعَفِينَ هَذِهِ صِفَةُ النَّبِيِّ الْمَبْعُوثِ فِي آخِرِ الزَّمَانِ أَنَّهُ طَوِيلٌ عَظِيمُ الْبَدَنِ وَ الْبَطْنِ أَصْهَبُ الشَّعْرِ وَ مُحَمَّدٌ بِخِلَافِهِ وَ هُوَ يَجِي‏ءُ بَعْدَ هَذَا الزَّمَانِ بِخَمْسِمِائَةِ سَنَةٍ

Then the Mighty and Majestic Said: So woe be unto those who are writing the Book with their own hands, [2:79] – the Verse. The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said This – to a group of these Jews who had written the description, claiming that it was the description of the Prophet^-saww, and it was different to his^-saww (actual) description, and they said to the weak ones of them, ‘This here is the description of the Prophet^-saww who would be Sent at the end of times. He would be tall, large of body and the belly, red hair, and Muhammad^-saww is different to it, and he would be coming five hundred years after this time period’.

وَ إِنَّمَا أَرَادُوا بِذَلِكَ لِتَبْقَى لَهُمْ عَلَى ضُعَفَائِهِمْ رِئَاسَتُهُمْ وَ تَدُومَ لَهُمْ مِنْهُمْ إِصَابَاتُهُمْ وَ يَكُفُّوا أَنْفُسَهُمْ مَئُونَةَ خِدْمَةِ رَسُولِ اللَّهِ ص وَ خِدْمَةِ عَلِيٍّ ع وَ أَهْلِ خَاصَّتِهِ

And rather, they intended by that for their governance to remain upon their weak ones, and their earnings from them to be perpetual for them, and withhold for themselves the assistance (which would have been) for the service of Rasool-Allah^-saww, and service of Ali^-asws, and his^-asws special people. 

فَقَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ‏ مِنْ هَذِهِ الصِّفَاتِ الْمُحَرَّفَاتِ الْمُخَالِفَاتِ لِصِفَةِ مُحَمَّدٍ ص وَ عَلِيٍّ ع الشِّدَّةُ لَهُمْ مِنَ الْعَذَابِ فِي أَسْوَإِ بِقَاعِ جَهَنَّمَ‏ وَ وَيْلٌ لَهُمْ‏ الشِّدَّةُ مِنَ الْعَذَابِ ثَانِيَةً لَهُمْ مُضَافَةً إِلَى الْأُولَى مِمَّا يَكْسِبُونَهُ مِنَ الْأَمْوَالِ الَّتِي يَأْخُذُونَهَا إِذَا أَثْبَتُوا عَوَامَّهُمْ عَلَى الْكُفْرِ- بِمُحَمَّدٍ رَسُولِ اللَّهِ ص وَ الْجَحْدِ لِوَصِيَّةِ أَخِيهِ عَلِيٍّ وَلِيِّ اللَّهِ ع

Allah^-azwj the Exalted Said So woe be unto those who are writing the Book with their own hands – from these descriptions, the altered, the different to the description of Muhammad^-saww and Ali^-asws, of the severity for them from the Punishment in the most evil of spots of Hell. So woe is for them – of the severity for them from – from the second Punishment, in addition to the first from what they are earning – from the wealth which they are seizing, when their generality of people are affirmed upon the Kufr with Muhammad^-saww as Rasool^-saww of Allah^-azwj, and the rejection of his^-saww successor^-asws, his^-saww brother Ali^-asws, as Guardian^-asws of Allah^-azwj’’.

وَ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّاماً مَعْدُودَةً الْآيَةَ قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ قالُوا يَعْنِي الْيَهُودَ الْمُظْهِرِينَ لِلْإِيمَانِ الْمُسِرِّينَ لِلنِّفَاقِ الْمُدْبِرِينَ‏ عَلَى رَسُولِ اللَّهِ ص‏ وَ ذَوِيهِ بِمَا يَظُنُّونَ أَنَّ فِيهِ عَطَبَهُمْ‏ لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّاماً مَعْدُودَةً وَ ذَلِكَ أَنَّهُ كَانَ لَهُمْ أَصْهَارٌ وَ إِخْوَةُ رَضَاعٍ مِنَ الْمُسْلِمِينَ يُسِرُّونَ كُفْرَهُمْ عَنْ مُحَمَّدٍ ص وَ صَحْبِهِ وَ إِنْ كَانُوا بِهِ عَارِفِينَ صِيَانَةً لَهُمْ لِأَرْحَامِهِمْ وَ أَصْهَارِهِمْ

The Words of the Mighty and Majestic: And they are saying, ‘Fire will never touch us except for a number of days’. [2:80]. The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: And they are saying – meaning the Jews, the persistent ones, the displayers of the Eman, the concealers of the hypocrisy, and the plotters against Rasool-Allah^-saww and impeding him^-saww with what they are thinking that in it would be their damage, ‘Fire will never touch us except for a number of days’, and that is because there used to be in-laws and brothers by breastfeeding for them from the Muslims, concealing their Kufr (disbelief) from Muhammad^-saww and his^-saww companions, and even though they were aware, pretending for them, for their relatives and their in-laws.

قَالَ لَهُمْ هَؤُلَاءِ وَ لِمَ تَفْعَلُونَ هَذَا النِّفَاقَ الَّذِي تَعْلَمُونَ أَنَّكُمْ بِهِ عِنْدَ اللَّهِ مَسْخُوطٌ عَلَيْكُمْ مُعَذَّبُونَ أَجَابَهُمْ ذَلِكَ الْيَهُودُ بِأَنَّ مُدَّةَ ذَلِكَ الْعَذَابِ نُعَذَّبُ بِهِ لِهَذِهِ الذُّنُوبِ أَيَّاماً مَعْدُودَةً تَنْقَضِي ثُمَّ نُصِيرُ بَعْدُ فِي النِّعْمَةِ فِي الْجِنَانِ

They said to them, ‘Why are you doing this hypocrisy which you know that by it you would be Angered upon in the Presence of Allah^-azwj, being Punished?’ Those Jews replied to them, ‘But the term of that Punishment which we would be Punished with for these sins would be expiring in a number of days. Then, after that, we would come to be in the Bounties in the Gardens.

فَلَا نَتَعَجَّلُ الْمَكْرُوهَ فِي الدُّنْيَا لِلْعَذَابِ الَّذِي هُوَ بِقَدْرِ أَيَّامِ ذُنُوبِنَا فَإِنَّهَا تَفْنَى وَ تَنْقَضِي وَ نَكُونُ قَدْ حَصَّلْنَا لِذَاتِ الْحُرِّيَّةِ مِنَ الْخِدْمَةِ وَ لِذَاتِ نِعْمَةِ الدُّنْيَا ثُمَّ لَا نُبَالِي بِمَا يُصِيبُنَا بَعْدُ فَإِنَّهُ إِذَا لَمْ يَكُنْ دَائِماً فَكَأَنَّهُ قَدْ فَنِيَ

Therefore, we are in no hurry to avoid in the world the abhorrence of the Punishment, which would be in accordance to the days of our sins. It would finish and expire, and we would have happened to achieve the freedom from the service and the pleasures of the world. Then, we don’t care what would be hitting us afterwards, for it (the Punishment), when it does not happen to be forever, so it is as if it has already finished’.

فَقَالَ اللَّهُ عَزَّ وَ جَلَ‏ قُلْ‏ يَا مُحَمَّدُ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْداً أَنَّ عَذَابَكُمْ عَلَى كُفْرِكُمْ‏ بِمُحَمَّدٍ ص وَ دِفْعِكُمْ لِآيَاتِهِ فِي نَفْسِهِ وَ فِي عَلِيٍّ ع وَ سَائِرِ خُلَفَائِهِ وَ أَوْلِيَائِهِ مُنْقَطِعٌ غَيْرُ دَائِمٍ بَلْ مَا هُوَ إِلَّا عَذَابٌ دَائِمٌ لَا نَفَادَ لَهُ ‏

Allah^-azwj Mighty and Majestic Said: Say: – O Muhammad^-saww (to them) – ‘Have you taken an agreement with Allah that your Punishment upon your Kufr (disbelief) in Muhammad^-saww, and your repelling his^-saww Signs regarding himself^-saww and regarding Ali^-asws and the rest of his^-saww Caliphs and His^-azwj Guardians would be interrupted, without being perpetual? But, it is not except for eternal Punishment with no depletion for it.

فَلَا تَجْتَرُوا عَلَى الْآثَامِ وَ الْقَبَائِحِ مِنَ الْكُفْرِ بِاللَّهِ وَ بِرَسُولِهِ وَ بِوَلِيِّهِ الْمَنْصُوبِ بَعْدَهُ عَلَى أُمَّتِهِ لِيَسُوسَهُمْ وَ يَرْعَاهُمْ سِيَاسَةَ الْوَالِدِ الشَّفِيقِ الرَّحِيمِ الْكَرِيمِ لِوَلَدِهِ وَ رِعَايَةِ الْحَدَبِ الْمُشْفِقِ عَلَى خَاصَّتِهِ‏

Therefore, do not be audacious upon the sins and the ugliness from the Kufr with Allah^-azwj and with His^-azwj Rasool^-saww, and with His^-azwj Guardian^-asws, and one nominated after him^-saww upon his^-saww community, in order to lead them and care for them, the care of the father, the kind, the merciful, the benevolent to his children, the care of the shepherd caring upon his flock.

فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ‏ وَعْدَهُ فَلِذَلِكَ أَنْتُمْ‏ بِمَا تَدَّعُونَ مِنْ فَنَاءِ عَذَابِ ذُنُوبِكُمْ هَذِهِ فِي حِرْزٍ أَمْ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ‏ بَلَى أَنْتُمْ فِي أَيِّهِمَا ادَّعَيْتُمْ كَاذِبُونَ

Then Allah will never Break His Agreement – So, similar to that are you with your claim for the ending of the Punishment of these sins of yours, being in protection or are you saying upon Allah what you are not knowing? – have you taken an agreement? Or are you (just) saying? But, you are, in whichever of these two claims, liars’’.[18]

13- م، تفسير الإمام عليه السلام‏ وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ وَ قَفَّيْنا مِنْ بَعْدِهِ بِالرُّسُلِ‏ الْآيَةَ قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ يُخَاطِبُ هَؤُلَاءِ الْيَهُودَ الَّذِينَ أَظْهَرَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الطَّيِّبِينَ الْمُعْجِزَاتِ لَهُمْ عِنْدَ تِلْكَ الْجِبَالِ وَ يُوَبِّخُهُمْ‏ وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ‏ التَّوْرَاةَ الْمُشْتَمِلَ عَلَى أَحْكَامِنَا وَ عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ إِمَامَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ خُلَفَائِهِ بَعْدَهُ وَ شَرَفِ أَحْوَالِ الْمُسْلِمِينَ لَهُ وَ سُوءِ أَحْوَالِ الْمُخَالِفِينَ عَلَيْهِ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws)’ – The Words of the Mighty and Majestic: And We had Given Musa the Book and We Followed it up from after him, with the Rasools [2:87]. The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said – and He^-azwj was Addressing those Jews to whom Muhammad^-saww displayed the miracles to them at that mountain and Rebuked them, And We had Given Musa the Book – The Torah, the inclusive upon Our^-azwj Judgments, and upon the mention of the merits of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws, and Imamate of Ali^-asws Bin Abu Talib^-asws and his^-saww Caliphs after him^-asws, and the nobility of the states of the submitters to him^-asws, and the evil states of the adversaries against him^-asws.   

وَ قَفَّيْنا مِنْ بَعْدِهِ بِالرُّسُلِ‏ وَ جَعَلْنَا رَسُولًا فِي أَثَرِ رَسُولٍ‏ وَ آتَيْنا أَعْطَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ‏ الْآيَاتِ الْوَاضِحَاتِ إِحْيَاءَ الْمَوْتَى وَ إِبْرَاءَ الْأَكْمَهِ وَ الْأَبْرَصِ وَ الْإِنْبَاءَ بِمَا يَأْكُلُونَ وَ مَا يَدَّخِرُونَ فِي بُيُوتِهِمْ‏ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ‏ وَ هُوَ جَبْرَئِيلُ ع وَ ذَلِكَ حِينَ رَفَعَهُ مِنْ رَوْزَنَةِ بَيْتِهِ إِلَى السَّمَاءِ وَ أَلْقَى شِبْهَهُ عَلَى مَنْ رَامَ قَتْلَهُ فَقُتِلَ بَدَلًا مِنْهُ وَ قِيلَ هُوَ الْمَسِيحُ‏

And We Followed it up from after him, with the Rasools – We^-azwj Made a Rasool^-as in the footsteps of a Rasool^-as, and We Gave Isa Ibn Maryam, clear proofs – the clear Signs – e.g., reviving the dead, and curing the blindness and the leprosy, and the informing with that they had eaten and what they were hoarding in their houses, and Supported him with the Holy Spirit – and he^-as is Jibraeel^-as, and that is where he^-as raised him^-as from the window of his^-as house, to the sky, and cast his^-as resemblance upon the one who desired his^-as killing, in replacement from him^-as; and it was said, ‘He is the Messiah!’’.[19]

14- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ قالُوا قُلُوبُنا غُلْفٌ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا ما يُؤْمِنُونَ

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: And they are saying: Our hearts are covered. But, Allah Cursed them due to their Kufr; so little it is what they are believing [2:88]

‏ قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى‏ وَ قالُوا يَعْنِي الْيَهُودَ الَّذِينَ أَرَاهُمْ رَسُولُ اللَّهِ ص الْمُعْجِزَاتِ الْمَذْكُورَاتِ عِنْدَ قَوْلِهِ‏ فَهِيَ كَالْحِجارَةِ الْآيَةَ

The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said: And they are saying – meaning these Jews, those to whom Rasool-Allah^-saww showed the afore-mentioned miracles – at His^-azwj Words so these were like rocks [2:74] – the Verse.

قُلُوبُنَا غُلُفٌ أَوْعِيَةٌ لِلْخَيْرِ وَ الْعُلُومُ قَدْ أَحَاطَتْ بِهَا وَ اشْتَمَلَتْ عَلَيْهَا ثُمَّ هِيَ مَعَ ذَلِكَ لَا نَعْرِفُ لَكَ يَا مُحَمَّدُ فَضْلًا مَذْكُوراً فِي شَيْ‏ءٍ مِنْ كُتُبِ اللَّهِ وَ لَا عَلَى لِسَانِ أَحَدٍ مِنْ أَنْبِيَاءِ اللَّهِ

Our hearts are covered – containers of the goodness and knowledge encompassed by these and inclusive of it. Then, along with that, they are not recognising for you^-saww, O Muhammad^-saww, merits regarding something from the Books of Allah^-azwj, nor upon the tongue of anyone from the Prophets^-as of Allah^-azwj.

فَقَالَ اللَّهُ تَعَالَى رَدّاً عَلَيْهِمْ‏ بَلْ‏ لَيْسَ كَمَا يَقُولُونَ أَوْعِيَةً لِلْعُلُومِ وَ لَكِنْ قَدْ لَعَنَهُمُ اللَّهُ‏ أَبْعَدَهُمُ‏ اللَّهُ مِنَ الْخَيْرِ فَقَلِيلًا ما يُؤْمِنُونَ‏ قَلِيلٌ إِيمَانُهُمْ يُؤْمِنُونَ بِبَعْضِ مَا أَنْزَلَ اللَّهُ وَ يَكْفُرُونَ بِبَعْضٍ فَإِذَا كَذَّبُوا مُحَمَّداً فِي سَائِرِ مَا يَقُولُ فَقَدْ صَارَ مَا كَذَّبُوا بِهِ أَكْثَرَ وَ مَا صَدَّقُوا بِهِ أَقَلَّ

Allah^-azwj the Exalted Said in response to them: But, – it isn’t as they are saying, ‘containers of knowledge’, but Allah (has) Cursed them – distancing them from the goodness, so little it is what they are believing – little is their Eman, believing in part of what Allah^-azwj the Exalted Revealed and disbelieving in part. When they are belying Muhammad^-saww in the rest of what he^-saww is saying, so what they are belying has come to be more, and what they are ratifying with, (has come to be) little.

وَ إِذَا قُرِئَ‏ غُلْفٌ‏ فَإِنَّهُمْ قَالُوا قُلُوبُنا غُلْفٌ‏ فِي غِطَاءٍ فَلَا نَفْهَمُ كَلَامَكَ وَ حَدِيثَكَ نَحْوَ مَا قَالَ اللَّهُ تَعَالَى‏ وَ قالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ وَ فِي آذانِنا وَقْرٌ وَ مِنْ بَيْنِنا وَ بَيْنِكَ حِجابٌ‏ وَ كِلَا الْقِرَاءَتَيْنِ حَقٌّ وَ قَدْ قَالُوا بِهَذَا وَ بِهَذَا جَمِيعاً

And when you read (our hearts are) covered, so they are saying – a covering – in a lid. Therefore your^-saww speech and your^-saww Ahadeeth will not benefit them, approximate to what Allah^-azwj the Exalted Said: And they are saying, ‘Our hearts are in a covering from what you are inviting us to, and in our ears is a deafness, and from between us and you is a veil [41:5]. And both these recitations are true, and they had said with this, and this, both together.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص مَعَاشِرَ الْيَهُودِ أَ تُعَانِدُونَ رَسُولَ رَبِّ الْعَالَمِينَ وَ تَأْبَوْنَ الِاعْتِرَافَ بِأَنَّكُمْ كُنْتُمْ بِذُنُوبِكُمْ مِنَ الْجَاهِلِينَ إِنَّ اللَّهَ لَا يُعَذِّبُ بِهَا أَحَداً وَ لَا يُزِيلُ عَنْ فَاعِلِ هَذَا عَذَابَهُ أَبَداً إِنَّ آدَمَ ع لَمْ يَقْتَرِحْ عَلَى رَبِّهِ الْمَغْفِرَةَ لِذَنْبِهِ إِلَّا بِالتَّوْبَةِ فَكَيْفَ تَقْتَرِحُونَهَا أَنْتُمْ مَعَ عِنَادِكُمْ‏

Then Rasool-Allah^-saww said: ‘Community of Jews!  Are you being stubborn to a Messenger^-saww of Lord^-azwj of the worlds and are refusing to acknowledge that you were ignorant due to your sins? Allah^-azwj neither Punishes anyone with it nor does He^-azwj Removes His^-azwj Punishment from the does of this, ever! Adam^-as did not suggest Forgiveness to his^-as Lord^-azwj except with the repentance, so how are you all suggesting it with your obstinacy?’’[20]

15- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ قُلْ إِنْ كانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خالِصَةً إِلَى قَوْلِهِ‏ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ‏

The Words of the Mighty and Majestic: Say: ‘If the house of the Hereafter with Allah was for you especially [2:94] – up to His^-azwj Words:  and Allah Sees what they are doing [2:96].

قَالَ الْإِمَامُ ع قَالَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِنَّ اللَّهَ تَعَالَى لَمَّا وَبَّخَ هَؤُلَاءِ الْيَهُودَ عَلَى لِسَانِ رَسُولِ اللَّهِ مُحَمَّدٍ ص وَ قَطَعَ مَعَاذِيرَهُمْ وَ أَقَامَ عَلَيْهِمُ الْحُجَجَ الْوَاضِحَةَ بِأَنَّ مُحَمَّداً ص سَيِّدُ النَّبِيِّينَ وَ خَيْرُ الْخَلَائِقِ أَجْمَعِينَ وَ أَنَّ عَلِيّاً ع سَيِّدُ الْوَصِيِّينَ‏ وَ خَيْرُ مَنْ يَخْلُفُهُ بَعْدَهُ فِي الْمُسْلِمِينَ وَ أَنَّ الطَّيِّبِينَ مِنْ آلِهِ هُمُ الْقُوَّامُ بِدِينِ اللَّهِ وَ الْأَئِمَّةُ لِعِبَادِ اللَّهِ عَزَّ وَ جَلَّ وَ انْقَطَعَتْ مَعَاذِيرُهُمْ وَ هُمْ لَا يُمْكِنُهُمْ إِيرَادُ حُجَّةٍ وَ لَا شُبْهَةٍ

The Imam (Hassan Al-Askari^-asws) said: ‘Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws said: ‘Allah^-azwj the Exalted, when He^-azwj Rebuked those Jews upon the tongue of His^-azwj Rasool^-saww Muhammad^-saww, and Cut-off their excuses, and Established the clear proofs upon them that Muhammad^-saww is the Chief of the Prophets^-as and the best of the creatures altogether, and that Ali^-asws is the Chief of the successors^-as and the best one to replace him^-saww after him^-saww among the Muslims, and that the goodly ones from his^-saww Progeny^-asws, they are the custodians of the Religion of Allah^-azwj and the Imams^-asws for the servants of Allah^-azwj Mighty and Majestic, and they were not able to bring an argument nor a compromise.

فَجَاءُوا إِلَى أَنْ كَابَرُوا فَقَالُوا لَا نَدْرِي مَا تَقُولُ وَ لَكِنَّا نَقُولُ إِنَّ الْجَنَّةَ خَالِصَةٌ لَنَا مِنْ دُونِكَ يَا مُحَمَّدُ وَ دُونِ عَلِيٍّ وَ دُونِ أَهْلِ دِينِكَ وَ أُمَّتِكَ وَ أَنَّا بِكُمْ مُبْتَلَوْنَ وَ مُمْتَحَنُونَ وَ نَحْنُ أَوْلِيَاءُ اللَّهِ الْمُخْلَصُونَ وَ عِبَادُهُ الْخَيِّرُونَ وَ مُسْتَجَابٌ دُعَاؤُنَا غَيْرُ مَرْدُودٍ عَلَيْنَا بِشَيْ‏ءٍ مِنْ سُؤَالِنَا رَبَّنَا

They came until they were arrogant, and they said, ‘We don’t know what you^-saww are saying, but, we are saying that the Paradise is especially for us besides you^-saww, O Muhammad^-saww, and besides Ali^-asws, and besides the people of your^-saww Religion and your^-saww community, and we are being Tried and Examined, and we are the sincere friends of Allah^-azwj and His^-azwj best worshippers, and our supplications get Answered without being returned upon us with anything from our asking our Lord^-azwj’.

فَلَمَّا قَالُوا ذَلِكَ قَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ‏ قُلْ‏ يَا مُحَمَّدُ لِهَؤُلَاءِ الْيَهُودِ إِنْ كانَتْ لَكُمُ الدَّارُ الْآخِرَةُ الْجَنَّةُ وَ نَعِيمُهَا خالِصَةً مِنْ دُونِ النَّاسِ‏ مُحَمَّدٍ وَ عَلِيٍّ وَ الْأَئِمَّةِ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ وَ سَائِرِ الْأَصْحَابِ وَ مُؤْمِنِي الْأُمَّةِ وَ إِنَّكُمْ بِمُحَمَّدٍ وَ ذُرِّيَّتِهِ مُمْتَحَنُونَ وَ إِنَّ دُعَاءَكُمْ مُسْتَجَابٌ غَيْرُ مَرْدُودٍ فَتَمَنَّوُا الْمَوْتَ‏ لِلْكَاذِبِينَ مِنْكُمْ‏ وَ مِنْ مُخَالِفِيكُمْ

When they said that, Allah^-azwj the Exalted Said to His^-azwj Prophet^-saww: “Say: – O Muhammad^-saww, to these Jews, Say: ‘If the house of the Hereafter with Allah was for you – the Paradise and its Bounties, especially from besides the (other) people – Muhammad^-saww, and Ali^-asws and the Imams^-asws, and the rest of the companions and the Momineen of the community, and you are being Examined by Muhammad^-saww and his^-saww offspring, and that your supplication get Answered without being rejected, then wish for death – to be for the beliers from you and from your adversaries.

فَإِنَّ مُحَمَّداً وَ عَلِيّاً وَ ذُرِّيَّتَهُمَا يَقُولُونَ إِنَّهُمْ أَوْلِيَاءُ اللَّهِ عَزَّ وَ جَلَّ مِنْ دُونِ النَّاسِ الَّذِينَ يُخَالِفُونَهُمْ فِي دِينِهِمْ وَ هُمُ الْمُجَابُ دُعَاؤُهُمْ فَإِنْ كُنْتُمْ مَعَاشِرَ الْيَهُودِ كَمَا تَدَّعُونَ فَتَمَنَّوُا الْمَوْتَ لِلْكَاذِبِينَ مِنْكُمْ‏ وَ مِنْ مُخَالِفِيكُمْ‏ إِنْ كُنْتُمْ صادِقِينَ‏ بِأَنَّكُمْ أَنْتُمُ الْمُحِقُّونَ الْمُجَابُ دُعَاؤُكُمْ عَلَى مُخَالِفِيكُمْ

For Muhammad^-saww and Ali^-asws and those with them^-asws are saying, they are the friends of Allah^-azwj Mighty and Majestic from besides the people, those who are opposing them in their^-asws Religion, and they get Answered in their supplication.  If you, O group of Jews, were just as you are claiming, then wish for death – to the beliers from you and from your adversaries, if you are truthful’ [2:94] that you are the rightful ones, your supplications get Answered upon your adversaries’.

فَقُولُوا اللَّهُمَّ أَمِتِ الْكَاذِبَ مِنَّا وَ مِنْ مُخَالِفِينَا لِيَسْتَرِيحَ مِنْهُ الصَّادِقُونَ وَ لِتَزْدَادَ حُجَّتُكَ‏ وُضُوحاً بَعْدَ أَنْ قَدْ صَحَّتْ وَ وَجَبَتْ‏

Therefore, you should be saying, ‘O Allah^-azwj! Cause to die, the liars from us and from our adversaries’, in order for the truthful ones can get rest from it, and in order to increase your proofs clearly after it has been proven true and obligated’.   

ثُمَّ قَالَ لَهُمْ رَسُولُ اللَّهِ ص بَعْدَ مَا عَرَضَ هَذَا عَلَيْهِمْ لَا يَقُولُهَا أَحَدٌ مِنْكُمْ إِلَّا قَدْ غَصَّ بِرِيقِهِ فَمَاتَ مَكَانَهُ وَ كَانَتِ الْيَهُودُ عُلَمَاءَ بِأَنَّهُمْ هُمُ الْكَاذِبُونَ وَ أَنَّ مُحَمَّداً ص وَ عَلِيّاً ع وَ مُصَدِّقِيهِمَا هُمُ الصَّادِقُونَ فَلَمْ يَجْسُرُوا أَنْ يَدْعُوا بِذَلِكَ لِعِلْمِهِمْ بِأَنَّهُمْ إِنْ دَعَوْا فَهُمُ الْمَيِّتُونَ

Then Rasool-Allah^-saww said to them after having presented this upon them: ‘Not one of you would be saying it except his saliva would get stuck in his throat, and he would die in his place’. And it was so that the Jews knew full well that they are the liars, and that Muhammad^-saww and Ali^-asws would be ratified that they are the truthful. They were not daring to be supplicating with that, due to their knowledge that if they were to supplicate, they would be the ones dying.

فَقَالَ تَعَالَى‏ وَ لَنْ يَتَمَنَّوْهُ أَبَداً بِما قَدَّمَتْ أَيْدِيهِمْ‏ يَعْنِي الْيَهُودَ لَنْ يَتَمَنَّوُا الْمَوْتَ لِلْكَاذِبِ بِمَا قَدَّمَتْ أَيْدِيهِمْ مِنَ الْكُفْرِ بِاللَّهِ وَ بِمُحَمَّدٍ رَسُولِهِ وَ نَبِيِّهِ وَ صَفِيِّهِ وَ بِعَلِيٍّ أَخِي نَبِيِّهِ وَ وَصِيِّهِ وَ بِالطَّاهِرِينَ مِنَ الْأَئِمَّةِ الْمُنْتَجَبِينَ

Allah^-azwj the Exalted Said And they will never be wishing for it ,ever, due to what account of what their hands have sent forward – meaning the Jews will never be wishing for the death due to what their hands have sent forward, from their Kufr with Allah^-azwj, and with Muhammad^-saww as Rasool^-saww of Allah^-azwj and His^-azwj Prophet^-saww and His^-azwj Elite, and with Ali^-asws as brother of His^-azwj Prophet^-saww and his^-saww successor^-asws, and with the Pure ones from the Imams^-asws, the Chosen ones.

قَالَ اللَّهُ تَعَالَى‏ وَ اللَّهُ عَلِيمٌ بِالظَّالِمِينَ‏ الْيَهُودِ إِنَّهُمْ لَا يَجْسُرُونَ أَنْ يَتَمَنَّوُا الْمَوْتَ لِلْكَاذِبِ لِعِلْمِهِمْ أَنَّهُمْ هُمُ الْكَاذِبُونَ وَ لِذَلِكَ أَمَرَكَ أَنْ تَبْهَرَهُمْ بِحُجَّتِكَ وَ تَأْمُرَهُمْ أَنْ يَدْعُوا عَلَى الْكَاذِبِ لِيَمْتَنِعُوا مِنَ الدُّعَاءِ وَ يَتَبَيَّنَ لِلضُّعَفَاءِ أَنَّهُمْ هُمُ الْكَاذِبُونَ

Allah^-azwj the Exalted Said: and Allah is a Knower of the unjust [2:95] – The Jews, they are not daring to be wishing for the death to the liars, due to their knowledge that they (themselves) are the liars, and due to that I^-saww Commanded you^-saww that you^-saww dazzle them with your^-saww arguments and instruct them that they should be supplicating upon the liars, so that they would be refraining from the supplication and it would clarify for the weak ones that they are the liars.

ثُمَّ قَالَ يَا مُحَمَّدُ وَ لَتَجِدَنَّهُمْ‏ يَعْنِي تَجِدُ هَؤُلَاءِ الْيَهُودَ أَحْرَصَ النَّاسِ عَلى‏ حَياةٍ وَ ذَلِكَ لِإِيَاسِهِمْ مِنْ نَعِيمِ‏ الْآخِرَةِ لِانْهِمَاكِهِمْ فِي كُفْرِهِمُ الَّذِينَ‏ يَعْلَمُونَ أَنَّهُمْ لَا حَظَّ لَهُمْ مَعَهُ فِي شَيْ‏ءٍ مِنْ خَيْرَاتِ الْجَنَّةِ

Then He^-azwj Said: “O Muhammad^-saww! And you will find them – meaning find these Jews, as greediest of the people upon the life – and that would despair them from the Bounties of the Hereafter – due to their being engrossed in their Kufr – which they are knowing that it would be a deprivation for them regarding something from the goodness of the Paradise.

وَ مِنَ الَّذِينَ أَشْرَكُوا قَالَ تَعَالَى هَؤُلَاءِ الْيَهُودُ أَحْرَصُ النَّاسِ عَلَى حَيَاةٍ وَ أَحْرَصُ مِنَ الَّذِينَ أَشْرَكُوا عَلَى حَيَاةٍ يَعْنِي الْمَجُوسَ لِأَنَّهُمْ لَا يَرَوْنَ النَّعِيمَ إِلَّا فِي الدُّنْيَا وَ لَا يُؤَمِّلُونَ خَيْراً فِي الْآخِرَةِ فَلِذَلِكَ هُمْ أَشَدُّ النَّاسِ حِرْصاً عَلَى حَيَاةٍ

And (even) more than those who are associating – The Exalted Said – These Jews are greediest of the people upon the life, and (even) greedier than those who are associating (committing Shirk), upon the life – meaning the Magians, because they are not seeing the Bounties except in the world, and they do not do good works regarding the Hereafter. Thus, due to that, they are more intensely greedier of the people upon the life.

ثُمَّ وَصَفَ الْيَهُودَ فَقَالَ‏ يَوَدُّ أَحَدُهُمْ‏ يَتَمَنَّى أَحَدُهُمْ‏ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَ ما هُوَ أَيِ التَّعْمِيرُ أَلْفَ سَنَةٍ بِمُزَحْزِحِهِ‏ بِمُبَاعِدِهِ‏ مِنَ الْعَذابِ أَنْ يُعَمَّرَ تَعْمِيرُهُ وَ إِنَّمَا قَالَ‏ وَ ما هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذابِ أَنْ يُعَمَّرَ وَ لَمْ يَقُلْ وَ مَا هُوَ بِمُزَحْزِحِهِ فَقَطْ

Then He^-azwj Described the (characteristics of the) Jews, so He^-azwj Said: (each) one of them hopes – wishes – if he could live for a thousand years – then it would not (happen)! – (the death is) removed from him – the Punishment (will befall) if he does live (thousand years) – his age – and rather He^-azwj Said: and it would not remove him from the Punishment (even) if he does live, but He^-azwj did not Say and it would not remove him, only?

لِأَنَّهُ لَوْ قَالَ وَ مَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ وَ اللَّهُ بَصِيرٌ لَكَانَ يَحْتَمِلُ أَنْ يَكُونَ وَ مَا هُوَ يَعْنِي وُدَّهُ وَ تَمَنِّيَهُ بِمُزَحْزِحِهِ فَلَمَّا أَرَادَ وَ مَا تَعْمِيرُهُ قَالَ وَ مَا هُوَ بِمُزَحْزِحِهِ أَنْ يُعَمَّرَ

Because if He^-azwj had said (the way they – the Jews are saying) and it would not remove him from the Punishment – and Allah Sees, it does happen, and it would not (as they claim), meaning his hope and his wish, remove him (from Punishment). When He^-azwj Intended (Punishment for their Kufr): ‘And what his age would be, He^-azwj Said: and it would not remove him from the Punishment (even) if he does live (a longer life in the world).

ثُمَّ قَالَ‏ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ‏ فَعَلَى حَسَبِهِ يُجَازِيهِمْ وَ يَعْدِلُ عَلَيْهِمْ وَ لَا يَظْلِمُهُمْ

Then He^-azwj Said: and Allah Sees what they are doing [2:96] – Upon His^-azwj Reckoning, He^-azwj would Recompense them and be Just upon them and not be unjust to them’’.

قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع لَمَّا كَاعَتِ الْيَهُودُ عَنْ هَذَا التَّمَنِّي وَ قَطَعَ اللَّهُ مَعَاذِيرَهُمْ قَالَتْ طَائِفَةٌ مِنْهُمْ وَ هُمْ بِحَضْرَةِ رَسُولِ اللَّهِ ص وَ قَدْ كَاعُوا وَ عَجَزُوا يَا مُحَمَّدُ فَأَنْتَ وَ الْمُؤْمِنُونَ الْمُخْلَصُونَ لَكَ مُجَابٌ دُعَاؤُكُمْ وَ عَلِيٌّ أَخُوكَ وَ وَصِيُّكَ أَفْضَلُهُمْ وَ سَيِّدُهُمْ قَالَ رَسُولُ اللَّهِ ص بَلَى

Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws said: ‘When the Jews got scared from this wish, and Allah^-azwj Cut-off their excuses, a group from them said, and they were in the presence of Rasool-Allah^-saww, and they had been frightened, and they were frustrated, ‘O Muhammad^-saww! You^-saww, the sincere Momineen of yours^-saww, your supplications are Answered, and your^-saww brother Ali^-asws is your^-saww successor, and is their chief!’ Rasool-Allah^-saww said: ‘Yes’.

قَالُوا يَا مُحَمَّدُ فَإِنْ كَانَ هَذَا كَمَا زَعَمْتَ فَقُلْ لِعَلِيٍّ يَدْعُو اللَّهَ لِابْنِ رَئِيسِنَا هَذَا فَقَدْ كَانَ مِنَ الشَّبَابِ جَمِيلًا نَبِيلًا وَسِيماً قَسِيماً لَحِقَهُ بَرَصٌ وَ جُذَامٌ وَ قَدْ صَارَ حِمًى لَا يُقْرَبُ وَ مَهْجُوراً لَا يُعَاشَرُ يُنَاوِلُ الْخُبْزَ عَلَى أَسِنَّةِ الرِّمَاحِ

They said, ‘If this was such as you^-saww are claiming, then tell Ali^-asws to supplicate to Allah^-azwj for this son of our leader, for he used to be from the handsome youths, noble, special, physically fit. He has been afflicted by vitiligo and leprosy, and has become of restricted access (people) not going near him, and he is abandoned, not co-habiting (with his family). He is given bread at the tip of the spear’.

فَقَالَ رَسُولُ اللَّهِ ص ائْتُونِي بِهِ فَأُتِيَ بِهِ فَنَظَرَ رَسُولُ اللَّهِ ص وَ أَصْحَابُهُ مِنْهُ إِلَى مَنْظَرٍ فَظِيعٍ سَمِجٍ قَبِيحٍ كَرِيهٍ فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا حَسَنٍ ادْعُ اللَّهَ لَهُ بِالْعَافِيَةِ فَإِنَّ اللَّهَ يُجِيبُكَ فِيهِ

Rasool-Allah^-saww said: ‘Come to me^-saww with him’. They came with him, and Rasool-Allah^-saww and his^-saww companions looked at the terrible scene, a lumpish, ugly, abhorrent (person). Rasool-Allah^-saww said: ‘O Abu Hassan^-asws!  Supplicate to Allah^-azwj for him with the well-being, for Allah^-azwj the Exalted would Answer you^-asws regarding it’.

فَدَعَا لَهُ فَلَمَّا كَانَ بَعْدَ فَرَاغِهِ مِنْ دُعَائِهِ إِذَا الْفَتَى قَدْ زَالَ عَنْهُ كُلُّ مَكْرُوهٍ وَ عَادَ إِلَى أَفْضَلِ مَا كَانَ عَلَيْهِ مِنَ النُّبْلِ وَ الْجَمَالِ وَ الْوَسَامَةِ وَ الْحُسْنِ فِي الْمَنْظَرِ

He^-asws supplicated for him. When he^-asws was free from his^-asws supplicated, the youth was such that every single abhorrence had been removed from him, and he returned to being better than what he had been upon from the nobility and the beauty, and the fitness, and the excellence in the appearance.

فَقَالَ رَسُولُ اللَّهِ ص لِلْفَتَى يَا فَتَى آمِنْ بِالَّذِي أَغَاثَكَ مِنْ بَلَائِكَ قَالَ الْفَتَى قَدْ آمَنْتُ وَ حَسُنَ إِيمَانُهُ

Rasool-Allah^-saww said to the youth: ‘O youth! Believe in the One^-azwj Who Helped you from your afflictions’. The youth said, ‘I have believed’ – and excellent was his Eman.

فَقَالَ أَبُوهُ يَا مُحَمَّدُ ظَلَمْتَنِي وَ ذَهَبْتَ مِنِّي بِابْنِي يَا لَيْتَهُ كَانَ أَجْذَمَ‏ أَبْرَصَ كَمَا كَانَ وَ لَمْ يَدْخُلْ فِي دِينِكَ فَإِنَّ ذَلِكَ كَانَ أَحَبَّ إِلَيَّ قَالَ رَسُولُ اللَّهِ ص لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ خَلَّصَهُ مِنْ هَذِهِ الْآفَةِ وَ أَوْجَبَ لَهُ نَعِيمَ الْجَنَّةِ

His father said, ‘O Muhammad^-saww! You^-saww have been unjust to me and my son has gone away from me. Alas! If only he was with leprosy and vitiligo just as he used to be, and had not entered into your^-saww Religion, for that would be more beloved to me’. Rasool-Allah^-saww said: ‘But Allah^-azwj Mighty and Majestic has Finished him off from these afflictions, and has Obligated for him the Bounties of the Paradise’.

قَالَ أَبُوهُ يَا مُحَمَّدُ مَا كَانَ هَذَا لَكَ وَ لَا لِصَاحِبِكَ‏ إِنَّمَا جَاءَ وَقْتُ عَافِيَتِهِ فَعُوفِيَ فَإِنْ كَانَ صَاحِبُكَ هَذَا يَعْنِي عَلِيّاً مُجَاباً فِي الْخَيْرِ فَهُوَ أَيْضاً مُجَابٌ فِي الشَّرِّ فَقُلْ لَهُ يَدْعُو عَلَيَّ بِالْجُذَامِ وَ الْبَرَصِ فَإِنِّي أَعْلَمُ أَنَّهُ لَا يُصِيبُنِي لِيَتَبَيَّنَ لِهَؤُلَاءِ الضُّعَفَاءِ الَّذِينَ قَدْ اغْتَرُّوا بِكَ أَنَّ زَوَالَهُ عَنِ ابْنِي لَمْ يَكُنْ بِدُعَائِهِ

His father said, ‘O Muhammad^-saww! This was not for you^-saww nor for your^-saww companion (Ali^-asws), but the time for his well-being had come, so he became healthy. And if it was such that this companion of yours^-saww’ – meaning Ali^-asws – ‘was Answered in his^-asws supplication regarding the good, so he^-asws would as well be Answered regarding the evil. Therefore, tell him^-asws to supplicate against me with the leprosy and vitiligo, for I know that it would not be hitting me, in order to it to be clarified to these weak ones – those who have acknowledged with you^-saww – that its removal from my son did not happen due to his^-asws supplication’.

فَقَالَ رَسُولُ اللَّهِ ص يَا يَهُودِيُّ اتَّقِ اللَّهَ وَ تَهَنَّأْ بِعَافِيَةِ اللَّهِ إِيَّاكَ وَ لَا تَتَعَرَّضْ لِلْبَلَاءِ وَ لِمَا لَا تُطِيقُهُ وَ قَابِلِ النِّعْمَةَ بِالشُّكْرِ فَإِنَّ مَنْ كَفَرَهَا سُلِبَهَا وَ مَنْ شَكَرَهَا امْتَرَى مَزِيدَهَا

Rasool-Allah^-saww said: ‘Fear Allah^-azwj, O Jew, and congratulations with the health (granted by) Allah^-azwj to you, and do not expose yourself to the affliction and to what you will not be able to endure, and accept the bounty (of health) with the gratefulness, for the one who does Kufr with it, it would be confiscated, and the one who is grateful for it, would be increased in it’.

فَقَالَ الْيَهُودِيُّ مِنْ شُكْرِ نِعَمِ اللَّهِ تَكْذِيبُ عَدُوِّ اللَّهِ الْمُفْتَرِي عَلَيْهِ وَ إِنَّمَا أُرِيدُ بِهَذَا أَنْ أُعَرِّفَ وَلَدِي أَنَّهُ لَيْسَ مِمَّا قُلْتَ لَهُ وَ ادَّعَيْتَهُ قَلِيلٌ وَ لَا كَثِيرٌ وَ أَنَّ الَّذِي أَصَابَهُ مِنْ خَيْرٍ لَمْ يَكُنْ بِدُعَاءِ عَلِيٍّ صَاحِبِكَ

The Jew said, ‘From the thankfulness for the Bounty of Allah^-azwj, is the belying of an enemy of Allah^-azwj, and the forger upon Him^-azwj. And rather, I intended by this, that my son should recognise that it isn’t from what is said to him and his claim, neither little nor more, and that which hit him from goodness, did not happen by a supplication of Ali^-asws, your^-saww companion’.

فَتَبَسَّمَ رَسُولُ اللَّهِ ص وَ قَالَ يَا يَهُودِيُّ هَبْكَ قُلْتَ إِنَّ عَافِيَةَ ابْنِكَ لَمْ يَكُنْ بِدُعَاءِ عَلِيٍّ ع وَ إِنَّمَا صَادَفَ دُعَاؤُهُ وَقْتَ مَجِي‏ءِ عَافِيَتِهِ أَ رَأَيْتَ لَوْ دَعَا عَلِيٌّ ع عَلَيْكَ بِهَذَا الْبَلَاءِ الَّذِي اقْتَرَحْتَهُ فَأَصَابَكَ أَ تَقُولُ إِنَّ مَا أَصَابَنِي لَمْ يَكُنْ بِدُعَائِهِ وَ لَكِنَّهُ صَادَفَ دُعَاؤُهُ وَقْتَ بَلَائِي

Rasool-Allah^-saww smiled and said, ‘O Jew! Given, that you said that the health of your son did not happen by a supplication of Ali^-asws, and rather his^-asws supplication was a coincidence, and the time of his well-being had come, what would be your view, if Ali^-asws was to supplicate against you with this affliction – which you are suggesting, and it does hit you? Would you be saying, ‘Whatever hit me did not happen due to his^-asws supplication, but his^-asws supplication was just a coincidence, and the time for my affliction had come’?’

قَالَ لَا أَقُولُ هَذَا لِأَنَّ هَذَا احْتِجَاجٌ مِنِّي عَلَى عَدُوِّ اللَّهِ فِي دِينِ اللَّهِ وَ احْتِجَاجٌ مِنْهُ عَلَيَّ وَ اللَّهُ أَحْكَمُ مِنْ أَنْ يُجِيبَ إِلَى مِثْلِ هَذَا فَيَكُونَ قَدْ فَتَنَ عِبَادَهُ وَ دَعَاهُمْ إِلَى تَصْدِيقِ الْكَاذِبِينَ

He said, ‘I will not be saying this, because this is an argument from me against an enemy of Allah^-azwj in the Religion of Allah^-azwj (meaning Judaism), and would an argument from Him^-azwj against me, and Allah^-azwj is Wiser than to Answer to the likes of this (supplication), for it would happen to have fascinated His^-azwj servants to the verification of the liars’.

فَقَالَ رَسُولُ اللَّهِ ص فَهَذَا فِي دُعَاءِ عَلِيٍّ ع لِابْنِكَ كَهُوَ فِي دُعَائِهِ عَلَيْكَ لَا يَفْعَلُ اللَّهُ تَعَالَى مَا يَلْبِسُ بِهِ عَلَى عِبَادِهِ دِينَهُ وَ يُصَدِّقُ بِهِ الْكَاذِبَ عَلَيْهِ

Rasool-Allah^-saww said: ‘This, in the supplication of Ali^-asws for your son – would be like his^-asws supplication against you. Allah^-azwj the Exalted does not Do what He^-azwj can camouflage His^-azwj Religion upon His^-azwj servants, and Ratify the liar with it against Him^-azwj’.

فَتَحَيَّرَ الْيَهُودِيُّ لَمَّا بَطَلَتْ عَلَيْهِ شُبْهَتُهُ وَ قَالَ يَا مُحَمَّدُ لِيَفْعَلَ عَلِيٌّ هَذَا بِي إِنْ كُنْتَ صَادِقاً

The Jew was confused due to the invalidation of his doubts, and he said, ‘O Muhammad^-saww! Let Ali^-asws do this with me, if he^-asws was truthful’.

فَقَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا أَبَا حَسَنٍ قَدْ أَبَى الْكَافِرُ إِلَّا عُتُوّاً وَ تَمَرُّداً وَ طُغْيَاناً فَادْعُ عَلَيْهِ بِمَا اقْتَرَحَ وَ قُلِ اللَّهُمَّ ابْتِلِهِ بِبَلَاءِ ابْنِهِ مِنْ قَبْلُ

Rasool-Allah^-saww said to Ali^-asws: ‘O Abu Al-Hassan^-asws! The Kafir has refused except as being insolent, and tyrannous, and rebel. Therefore, supplication against him with what he suggested, and say: ‘O Allah^-azwj! Afflict him with the affliction which his son (was inflicted with) beforehand’.

فَقَالَهَا فَأَصَابَ الْيَهُودِيَّ دَاءُ ذَلِكَ الْغُلَامِ مِثْلَ مَا كَانَ فِيهِ الْغُلَامُ مِنَ الْجُذَامِ وَ الْبَرَصِ وَ اسْتَوْلَى عَلَيْهِ الْأَلَمُ‏ وَ الْبَلَاءُ وَ جَعَلَ يَصْرَخُ وَ يَسْتَغِيثُ وَ يَقُولُ يَا مُحَمَّدُ قَدْ عَرَفْتُ صِدْقَكَ فَأَقِلْنِي

He^-asws said it, and the Jew was hit by the diseases of that boy – similar to what the boy had been in – from the leprosy and the vitiligo, and he was seized by the pains and the affliction, and went on to shout and seeking help, and he was saying, ‘O Muhammad^-saww! I have recognised your^-saww truthfulness, pardon me!’

فَقَالَ رَسُولُ اللَّهِ ص لَوْ عَلِمَ اللَّهِ صِدْقَكَ لَنَجَاكَ وَ لَكِنَّهُ عَالِمٌ بِأَنَّكَ لَا تَخْرُجُ عَنْ هَذَا الْحَالِ إِلَّا ازْدَدْتَ كُفْراً وَ لَوْ عَلِمَ أَنَّهُ إِنْ نَجَاكَ آمَنْتَ بِهِ لَجَادَ عَلَيْكَ بِالنَّجَاةِ فَإِنَّهُ الْجَوَادُ الْكَرِيمُ

Rasool-Allah^-saww said: ‘Had Allah^-azwj Known of your truthfulness, He^-azwj would have Rescued you, but He^-azwj Knows that you will not be exiting from this state – except you will increase in Kufr. And had He^-azwj Known that if He^-azwj was to Rescue you, you would believe in Him^-azwj, He^-azwj would have Granted the salvation upon you, for He^-azwj is the Generous, the Benevolent’.

ثُمَّ قَالَ ع فَبَقِيَ الْيَهُودِيُّ فِي ذَلِكَ الدَّاءِ وَ الْبَرَصِ أَرْبَعِينَ سَنَةً آيَةً لِلنَّاظِرِينَ وَ عِبْرَةً لِلْمُعْتَبِرِينَ وَ عَلَامَةً وَ حُجَّةً بَيِّنَةً لِمُحَمَّدٍ ص بَاقِيَةً لِلْغَابِرِينَ وَ عِبْرَةً لِلْمُتَكَبِّرِينَ وَ بَقِيَ ابْنُهُ كَذَلِكَ مُعَافًى صَحِيحَ الْأَعْضَاءِ وَ الْجَوَارِحِ ثَمَانِينَ سَنَةً عِبْرَةً لِلْمُعْتَبِرِينَ وَ تَرْغِيباً لِلْكَافِرِينَ فِي الْإِيمَانِ وَ تَزْهِيداً لَهُمْ فِي الْكُفْرِ وَ الْعِصْيَانِ

He^-asws said: ‘The Jew remained in that illness and the leprosy, for forty year, being a Sign to the beholders and a lesson for the thinkers, and a mark and clear proof for Muhammad^-saww, his remaining among the ones left behind. And his son remain like that, well, healthy of the limbs and the body parts, for eighty years, as a lesson for the thoughtful, and as an eye opening sign for the Kafirs regarding the Eman, and as a dissuasion for them regarding the Kufr and the disobedience.

وَ قَالَ رَسُولُ اللَّهِ ص حِينَ حَلَّ الْبَلَاءُ بِالْيَهُودِيِّ بَعْدَ زَوَالِ الْبَلَاءِ عَنِ ابْنِهِ عِبَادَ اللَّهِ وَ إِيَّاكُمْ وَ الْكُفْرَ لِنِعَمِ اللَّهِ‏ فَإِنَّهُ مَشُومٌ عَلَى صَاحِبِهِ أَلَا وَ تَقَرَّبُوا إِلَى اللَّهِ بِالطَّاعَاتِ يُجْزِلْ لَكُمُ الْمَثُوبَاتِ وَ قَصِّرُوا أَعْمَارَكُمْ فِي الدُّنْيَا بِالتَّعَرُّضِ لِأَعْدَاءِ اللَّهِ فِي الْجِهَادِ لِتَنَالُوا طُولَ أَعْمَارِ الْآخِرَةِ فِي النَّعِيمِ الدَّائِمِ الْخَالِدِ وَ ابْذُلُوا أَمْوَالَكُمْ فِي الْحُقُوقِ اللَّازِمَةِ لِيَطُولَ غِنَاؤُكُم فِي الْجَنَّةِ

And Rasool-Allah^-saww said, when that affliction was released upon the Jew, after the decline of the afflictions from his son: ‘Servants of Allah^-azwj! Beware of doing Kufr with the Bounties of Allah^-azwj, for it is inauspicious upon its doer. Indeed! And draw closer to Allah^-azwj with the (acts of) obedience and the Rewards would be plentiful for you. And reduce your lives in the world with the exposure to the enemies of Allah^-azwj in the Jihad, in order to attain the long life-spans of the Hereafter in the perpetual Bliss of Eternity. And spend your wealth in the necessitated rights, in order to prolong your riches in the Paradise’.

فَقَامَ نَاسٌ فَقَالُوا يَا رَسُولَ اللَّهِ نَحْنُ ضُعَفَاءُ الْأَبْدَانِ قَلِيلُو الْأَعْمَارِ وَ الْأَمْوَالِ لَا نَفِي بِمُجَاهَدَةِ الْأَعْدَاءِ وَ لَا تَفْضُلُ أَمْوَالُنَا عَنْ نَفَقَاتِ الْعِيَالاتِ فَمَا ذَا نَصْنَعُ قَالَ رَسُولُ اللَّهِ ص أَلَا فَلْيَكُنْ صَدَقَاتُكُمْ مِنْ قُلُوبِكُمْ وَ أَلْسِنَتِكُمْ

The people arose and they were saying, ‘O Rasool-Allah^-saww! We are weak of the bodies, of little wealth. We can neither benefit with fighting the enemies (in Jihad), nor is there any extra from our wealth after spending upon the dependants. What is that we can do?’ Rasool-Allah^-saww said: ‘Indeed! Then you should become truthful from your hearts and your tongues’.

قَالُوا كَيْفَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ قَالَ ص أَمَّا الْقُلُوبُ فَتَقْطَعُونَهَا عَلَى حُبِّ اللَّهِ وَ حُبِّ مُحَمَّدٍ رَسُولِ اللَّهِ وَ حُبِّ عَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ اللَّهِ وَ حُبِّ الْمُنْتَجَبِينَ لِلْقِيَامِ بِدِينِ اللَّهِ وَ حُبِّ شِيعَتِهِمْ وَ مُحِبِّيهِمْ وَ حُبِّ إِخْوَانِكُمُ الْمُؤْمِنِينَ وَ الْكَفِّ عَنِ اعْتِقَادَاتِ الْعَدَاوَاتِ وَ الشَّحْنَاءِ وَ الْبَغْضَاءِ

They said, ‘How can we happen to be (like) that, O Rasool-Allah^-saww?’ He^-saww said: ‘As for the hearts, so cut these off (from everything else except) the love of Allah^-azwj, and love of Muhammad^-saww, Rasool^-saww of Allah^-azwj, and love of Ali^-asws, Guardian^-asws of Allah^-azwj and successor^-asws of Rasool-Allah^-saww, and love of the Chosen ones^-asws for the establishment of the Religion of Allah^-azwj, and love of their^-asws Shias, and love of your brethren, the Momineen, and the refrainment from the beliefs of the enmity, and the grudges, and the hatred.

وَ أَمَّا الْأَلْسِنَةُ فَتُطْلِقُونَهَا بِذِكْرِ اللَّهِ تَعَالَى بِمَا هُوَ أَهْلُهُ وَ الصَّلَاةِ عَلَى نَبِيِّهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ فَإِنَّ اللَّهَ تَعَالَى بِذَلِكَ يَبْلُغُكُمْ أَفْضَلَ الدَّرَجَاتِ وَ يُنِيلُكُمْ بِهِ الْمَرَاتِبَ الْعَالِيَاتِ‏

And as for the tongue, so cut these off (from everything else) by the Mention of Allah^-azwj the Exalted with what He^-azwj is Rightful of, and the Salawat upon His^-azwj Prophet^-saww and his^-saww goodly Progeny^-asws, for Allah^-azwj the Exalted would Make you reach the most superior of level, and you would be attaining by it the lofty ranks’’.[21]

16- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ لَقَدْ أَنْزَلْنا إِلَيْكَ آياتٍ بَيِّناتٍ وَ ما يَكْفُرُ بِها إِلَّا الْفاسِقُونَ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: And We have Revealed to you clear Verses and none would disbelieve in these except for the transgressors [2:99].

قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى‏ وَ لَقَدْ أَنْزَلْنا إِلَيْكَ‏ يَا مُحَمَّدُ آياتٍ بَيِّناتٍ‏ دَالَّاتٍ عَلَى صِدْقِكَ فِي نُبُوَّتِكَ مُبَيِّنَاتٍ عَنْ إِمَامَةِ عَلِيٍّ ع أَخِيكَ وَ وَصِيِّكَ وَ صَفِيِّكَ مُوضِحَاتٍ عَنْ كُفْرِ مَنْ شَكَّ فِيكَ أَوْ فِي أَخِيكَ أَوْ قَابَلَ أَمْرَ وَاحِدٍ مِنْكُمَا بِخِلَافِ الْقَبُولِ وَ التَّسْلِيمِ

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj the Exalted Said: And We have Revealed to you, O Muhammad^-saww, clear Verses – evidencing upon your^-saww truthfulness regarding your^-saww Prophet-hood, clarifying about the Imamate of Ali^-asws, your^-asws brother, and your^-saww successor, and your^-saww elite, exposing the Kufr of the one who doubts in you^-saww or in your^-saww brother, or confront a matter of each one of you^-asws by opposite to the acceptance and the submission.

ثُمَّ قَالَ‏ وَ ما يَكْفُرُ بِها بِهَذِهِ الْآيَاتِ الدَّالَّاتِ عَلَى تَفْضِيلِكَ وَ تَفْضِيلِ عَلِيٍّ ع بَعْدَكَ عَلَى جَمِيعِ الْوَرَى‏ إِلَّا الْفاسِقُونَ‏ الْخَارِجُونَ عَنْ دِينِ اللَّهِ وَ طَاعَتِهِ مِنَ الْيَهُودِ الْكَاذِبِينَ وَ النَّوَاصِبِ الْمُتَسَمِّينَ بِالْمُسْلِمِينَ

Then He^-azwj Said and none would disbelieve in these – in these Verses, the evidence upon your^-saww merits and the merits of Ali^-asws after you^-saww over the entirety of the beings, except for the transgressors [2:99] – the ones exiting from the Religion of Allah^-azwj and His^-azwj obedience – from the Jews and the liars, and the Nasibis – the ones calling themselves as Muslims’’.

قَالَ الْإِمَامُ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا آمَنَ بِهِ عَبْدُ اللَّهِ بْنُ سَلَامٍ بَعْدَ مَسَائِلِهِ الَّتِي سَأَلَهَا رَسُولَ اللَّهِ ص وَ جَوَابِهِ إِيَّاهُ عَنْهَا قَالَ لَهُ يَا مُحَمَّدُ بَقِيَتْ وَاحِدَةٌ وَ هِيَ الْمَسْأَلَةُ الْكُبْرَى وَ الْغَرَضُ الْأَقْصَى مَنِ الَّذِي يَخْلُفُكَ بَعْدَكَ وَ يَقْضِي دُيُونَكَ وَ يُنْجِزُ عِدَاتِكَ وَ يُؤَدِّي أَمَانَاتِكَ وَ يُوضِحُ عَنْ آيَاتِكَ وَ بَيِّنَاتِكَ

The Imam^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws said: ‘And that is, that Rasool-Allah^-saww, when Abdullah Bin Salam believed in him^-saww after having asked questions to Rasool-Allah^-saww, and him^-saww having answered these, said to him^-saww, ‘O Muhammad^-saww! There remain one, and it is the big question and the ultimate purpose – who is the one who will replace you^-saww after you^-saww, and fulfil your^-saww debts, and accomplish your^-saww promises made, and pay back your^-saww entrustments, and clarify your^-saww Signs and your^-saww proofs?’

فَقَالَ رَسُولُ اللَّهِ ص أُولَئِكَ أَصْحَابِي قُعُودٌ فَامْضِ إِلَيْهِمْ فَسَيَدُلُّكَ النُّورُ السَّاطِعُ فِي دَائِرَةِ غُرَّةِ وَلِيِّ عَهْدِي وَ صَفْحَةِ خَدَّيْهِ وَ سَيَنْطِقُ طُومَارُكَ بِأَنَّهُ هُوَ الْوَصِيُّ وَ سَتَشْهَدُ جَوَارِحُكَ بِذَلِكَ

Rasool-Allah^-saww said: ‘Those companions seated (over there), go to them, and the shining light will point you – a circular spot on (the face of) my^-saww Appointed heir (by Allah^-azwj) and the surface of his^-asws cheeks, and your scroll would speak that he^-asws is the successor^-asws, and your body parts would testify with that’.

فَصَارَ عَبْدُ اللَّهِ بْنُ سَلَامٍ إِلَى الْقَوْمِ فَرَأَى عَلِيّاً ع يَسْطَعُ مِنْ وَجْهِهِ نُورٌ يُبْهِرُ نُورَ الشَّمْسِ وَ نَطَقَ طُومَارُهُ وَ أَعْضَاءُ بَدَنِهِ كُلٌّ يَقُولُ يَا ابْنَ سَلَامٍ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع الْمَالِئُ جِنَانَ اللَّهِ بِمُحِبِّيهِ وَ نِيرَانَهُ بِشَانِئِيهِ الْبَاثُّ دَيْنَ اللَّهِ فِي أَقْطَارِ الْأَرْضِ وَ آفَاقِهَا وَ النَّافِي الْكُفْرَ عَنْ نَوَاحِيهَا وَ أَرْجَائِهَا فَتُمْسِكُ بِوَلَايَتِهِ تَكُنْ سَعِيداً وَ اثْبُتْ عَلَى التَّسْلِيمِ لَهُ تَكُنْ رَشِيداً

Abdullah came to the group – and he saw Ali^-asws with light shining from his^-asws face – bedazzling the light of the sun, and his scroll spoke, and (so did) his body parts, all saying, ‘O Ibn Salam! This is Ali^-asws Bin Abu Talib^-asws, the replenisher of the Gardens of Allah^-azwj with those that love him^-asws, and (replenisher) of His^-azwj Fires with his^-asws adversaries, the emitter of the Religion of Allah^-azwj in the countries of the earth and its horizons, and the negator of the Kufr from its environs and its parts. Therefore, get attached with his^-asws Wilayah to become fortunate, and affirm upon the submission to him^-asws to become rightly guided’.

فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ الْمُصْطَفَى وَ أَمِينُهُ الْمُرْتَضَى وَ أَمِيرُهُ عَلَى جَمِيعِ الْوَرَى‏

Abdullah Bin Salam said, ‘O Rasool-Allah^-saww! This is your^-saww successor^-asws who is Promised in the Torah! I hereby testify that there is no god except Allah^-azwj, Alone, there being no associate for Him^-azwj. And I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Chosen Rasool^-saww, and His^-azwj Trustee being Pleased with, and His^-azwj Emir upon the entirety of the people.

وَ أَشْهَدُ أَنَّ عَلِيّاً ع أَخُوهُ وَ صَفِيُّهُ وَ وَصِيُّهُ الْقَائِمُ بِأَمْرِهِ الْمُنْجِزُ لِعِدَاتِهِ الْمُؤَدِّي لِأَمَانَاتِهِ الْمُوضِحُ لِآيَاتِهِ وَ بَيِّنَاتِهِ الدَّافِعُ لِلْأَبَاطِيلِ بِدَلَائِلِهِ وَ مُعْجِزَاتِهِ وَ أَشْهَدُ أَنَّكُمَا اللَّذَانِ بَشَّرَ بِكُمَا مُوسَى وَ مَنْ قَبْلَهُ مِنَ الْأَنْبِيَاءِ وَ دَلَّ عَلَيْكُمَا الْمُخْتَارُونَ مِنَ الْأَصْفِيَاءِ

And I testify that Ali^-asws is his^-saww brother^-asws, and his^-asws elite, and his^-saww successor^-asws the establisher with his^-saww orders, the accomplisher of his^-saww promises made, and the returner of his^-saww entrustments, and clarifier of his^-saww signs and his^-saww proofs – and the repeller of the falsehood with his^-asws evidence and his^-asws miracles. And I testify that both of you^-asws are those whose glad tidings were given by Musa^-as and the ones before him^-as from the Prophets^-as, and they pointed upon you^-asws both, the Chosen ones from the elites’.

ثُمَّ قَالَ لِرَسُولِ اللَّهِ ص قَدْ تَمَّتِ الْحُجَجُ وَ انْزَاحَتِ الْعِلَلُ وَ انْقَطَعَتِ الْمَعَاذِيرُ فَلَا عُذْرَ لِي إِنْ تَأَخَّرْتُ عَنْكَ وَ لَا خَيْرَ فِيَّ إِنْ تَرَكْتُ التَّعَصُّبَ لَكَ

Then he said to Rasool-Allah^-saww, ‘The proofs have been completed, and the reasons have been conveyed, and the excuses have been cut off, so there is no excuse (left) for me to be delayed from you^-saww, nor is there any goodness in me if I was to neglect the bias towards you^-saww’.

ثُمَّ قَالَ يَا رَسُولَ اللَّهِ إِنَّ الْيَهُودَ قَوْمٌ بُهْتٌ وَ إِنَّهُمْ إِنْ سَمِعُوا بِإِسْلَامِي وَقَعُوا فِيَّ فَاخْبَأْنِي عِنْدَكَ‏ وَ إِذَا جَاءُوكَ فَسَلْهُمْ عَنِّي لِتَسْمَعَ قَوْلَهُمْ فِيَّ قَبْلَ أَنْ يَعْلَمُوا بِإِسْلَامِي وَ بَعْدَهُ لِتَعْلَمَ أَحْوَالَهُمْ

Then he said, ‘O Rasool-Allah^-saww! The Jews are a slanderous community, and they, if they hear of my Islam, would deny it in me (as being their biggest scholar), therefore hide me with you^-saww from their seeking. When they do come to you^-saww, then ask them of my state and my rank among them, in order for their words to be heard before they know of my (conversion to) Islam, and after it, in order to know their states’.

فَخَبَأَهُ رَسُولُ اللَّهِ ص فِي بَيْتِهِ ثُمَّ دَعَا قَوْماً مِنَ الْيَهُودِ فَحَضَرُوهُ وَ عَرَضَ عَلَيْهِمْ أَمْرَهُ فَأَبَوْا فَقَالَ بِمَنْ تَرْضَوْنَ حَكَماً بَيْنِي وَ بَيْنَكُمْ قَالُوا بِعَبْدِ اللَّهِ بْنِ سَلَامٍ قَالَ وَ أَيُّ رَجُلٍ هُوَ قَالُوا رَئِيسُنَا وَ ابْنُ رَئِيسِنَا وَ سَيِّدُنَا وَ ابْنُ سَيِّدِنَا وَ عَالِمُنَا وَ ابْنُ عَالِمِنَا وَ وَرِعُنَا وَ ابْنُ وَرِعِنَا وَ زَاهِدُنَا وَ ابْنُ زَاهِدِنَا

Rasool-Allah^-saww hid him in his^-saww own house. Then he^-saww called a group of Jews, and they presented to him^-saww, and presented his^-saww own matter to them, but they refused. Rasool-Allah^-saww said: ‘With whom would you be pleased as a judge between me^-saww and you all?’ They said, ‘With Abdullah Bin Salam’. He^-saww said: ‘And which man is he?’ They said, ‘He is our leader and son of our leader, and our chief and son of our chief, and our scholar and son of our scholar, and our pious one and son of our pious one, and our ascetic one and son of our ascetic one’.

فَقَالَ رَسُولُ اللَّهِ ص أَ رَأَيْتُمْ إِنْ آمَنَ بِي أَ تُؤْمِنُونَ قَالُوا قَدْ أَعَاذَهُ اللَّهُ مِنْ ذَلِكَ ثُمَّ أَعَادَهَا وَ أَعَادُوهَا فَقَالَ اخْرُجْ عَلَيْهِمْ يَا عَبْدَ اللَّهِ وَ أَظْهِرْ مَا قَدْ أَظْهَرَهُ اللَّهُ لَكَ مِنْ أَمْرِ مُحَمَّدٍ ص

Rasool-Allah^-saww said: ‘What is your view if he was to believe in me^-saww, would you (also) be believing in me^-saww?’ They said, ‘Allah^-azwj has Protected him from that’. Then he^-saww repeated it, and they repeated it. He^-saww said: ‘Come out to them, O Abdullah Bin Salam, and display what Allah^-azwj has Displayed to you from the matter of Muhammad^-saww!’

فَخَرَجَ عَلَيْهِمْ وَ هُوَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الْمَذْكُورُ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ سَائِرِ كُتُبِ اللَّهِ الْمَدْلُولُ فِيهَا عَلَيْهِ وَ عَلَى أَخِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

He came out to them and he was saying, ‘I testify that there is no god except Allah^-azwj Alone, there being no associates for him. And I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww – the one mentioned in the Torah, and the Evangel, and the Psalms, and the Parchments of Ibrahim^-as, and the rest of the Books of Allah^-azwj, and the one pointed upon therein, and upon his^-asws brother Ali^-asws Bin Abu Talib^-asws’.

فَلَمَّا سَمِعُوهُ يَقُولُ ذَلِكَ قَالُوا يَا مُحَمَّدُ سَفِيهُنَا وَ ابْنُ سَفِيهِنَا وَ شَرُّنَا وَ ابْنُ شَرِّنَا وَ فَاسِقُنَا وَ ابْنُ فَاسِقِنَا وَ جَاهِلُنَا وَ ابْنُ جَاهِلِنَا كَانَ غَائِباً عَنَّا فَكَرِهْنَا أَنْ نَغْتَابَهُ

When they heard him saying that, they said, ‘O Muhammad^-saww! He is our foolish one and son of our foolish one, and an evil one son of our evil one, and a mischievous one son of our mischievous one, and our ignorant one son of our ignorant one. He was absent from us, therefore we disliked backbiting him’.

فَقَالَ عَبْدُ اللَّهِ هَذَا الَّذِي كُنْتُ أَخَافُهُ يَا رَسُولَ اللَّهِ

Abdullah said, ‘This is which I was fearing, O Rasool-Allah^-saww’.

ثُمَّ إِنَّ عَبْدَ اللَّهِ حَسُنَ إِسْلَامُهُ وَ لَحِقَهُ الْقَصْدُ الشَّدِيدُ مِنْ جِيرَانِهِ مِنَ الْيَهُودِ وَ كَانَ رَسُولُ اللَّهِ ص فِي حَمَارَّةِ الْقَيْظِ فِي مَسْجِدِهِ يَوْماً إِذْ دَخَلَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ سَلَامٍ وَ قَدْ كَانَ بِلَالٌ أَذَّنَ لِلصَّلَاةِ وَ النَّاسُ بَيْنَ قَائِمٍ‏ وَ قَاعِدٍ وَ رَاكِعٍ وَ سَاجِدٍ

Then, the Islam of Abdullah was excellent, and he faced a lot of difficulties aimed at him by his neighbours from the Jews, and Rasool-Allah^-saww was in his^-saww Masjid one day during extreme heat, when Abdullah Bin Salam came over, and Bilal had already proclaimed the Azan for the Salat, and the people were in between standing and sitting, and performing Ruku’s and Sajdas.

فَنَظَرَ رَسُولُ اللَّهِ ص إِلَى وَجْهِ عَبْدِ اللَّهِ فَرَآهُ مُتَغَيِّراً وَ إِلَى عَيْنَيْهِ دَامِعَتَيْنِ فَقَالَ مَا لَكَ يَا عَبْدَ اللَّهِ

Rasool-Allah^-saww looked at the face of Abdullah, and he^-saww saw it as changed (paled), and there were to tears in his eyes, so he^-saww said: ‘What is the matter with you, O Abdullah?’

فَقَالَ يَا رَسُولَ اللَّهِ قَصَدَتْنِي الْيَهُودُ وَ أَسَاءَتْ جِوَارِي وَ كُلُّ مَاعُونٍ لِي اسْتَعَارُوهُ مِنِّي وَ كَسَرُوهُ وَ أَتْلَفُوهُ وَ مَا اسْتَعَرْتُ مِنْهُمْ مَنَعُونِيهِ ثُمَّ زَادَ أَمْرُهُمْ بَعْدَ هَذَا فَقَدِ اجْتَمَعُوا وَ تَوَاطَئُوا وَ تَحَالَفُوا عَلَى أَنْ لَا يُجَالِسَنِي مِنْهُمْ أَحَدٌ وَ لَا يُبَايِعَنِي وَ لَا يُشَارِيَنِي‏ وَ لَا يُكَلِّمَنِي وَ لَا يُخَالِطَنِي‏

He said, ‘O Rasool-Allah^-saww! They Jews are aiming for me, and my neighbours are abusing me – and every utensil they borrowed from me, they break it and destroying it, and whatever I try to borrow from them, they are forbidding it. Then their affair increased after this, for they have gathered and colluded – and they are swearing upon that will neither sit with me, any one of them, nor they would sell to me, nor buy from me, nor speak to me, nor mingle with me.

وَ قَدْ تَقَدَّمُوا بِذَلِكَ إِلَى مَنْ فِي مَنْزِلِي فَلَيْسَ يُكَلِّمُنِي أَهْلِي وَ كُلُّ جِيرَانِنَا يَهُودُ وَ قَدِ اسْتَوْحَشْتُ مِنْهُمْ فَلَيْسَ لِي أُنْسٌ بِهِمْ وَ الْمَسَافَةُ مَا بَيْنَنَا وَ بَيْنَ مَسْجِدِكَ هَذَا وَ مَنْزِلِكَ بَعِيدَةٌ فَلَيْسَ يُمْكِنُنِي فِي كُلِّ وَقْتٍ يَلْحَقُنِي ضِيقُ صَدْرٍ مِنْهُمْ أَنْ أَقْصِدَ مَسْجِدَكَ أَوْ مَنْزِلَكَ

And they had preceded with that (boycotting) to the ones in my own house. My family members did not speak to me, and every neighbour of ours is a Jew, and I have come to fear from them, for there isn’t anyone whom I can be comfortable with, and the travel distance from what is between us, and this Masjid of yours^-saww and your^-saww house, is far. So, every time I have to face constriction of my chest from them, whenever I aim to come to your^-saww Masjid or your^-saww house’.

فَلَمَّا سَمِعَ ذَلِكَ رَسُولُ اللَّهِ ص غَشِيَهُ مَا كَانَ يَغْشَاهُ عِنْدَ نُزُولِ الْوَحْيِ عَلَيْهِ مِنْ تَعْظِيمِ أَمْرِ اللَّهِ تَعَالَى ثُمَّ سُرِّيَ عَنْهُ‏ وَ قَدْ أُنْزِلَ عَلَيْهِ‏ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ وَ مَنْ يَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغالِبُونَ‏

When Rasool-Allah^-saww heard that, there came an overwhelming feeling upon him^-saww what used to come upon him^-saww during the descent of the Revelation upon him^-saww, from the reverence of the Command of Allah^-azwj the Exalted. Then he^-saww was cheerful from it, and there had been Revealed unto him^-saww: But rather, your Guardian is Allah and His Rasool and those who are believing, those who are establishing the Salat and are giving the Zakat and they are performing Ruku [5:55] And whoever takes Allah and His Rasool and those who believe for a Guardian, so the party of Allah, they shall be triumphant [5:56].

قَالَ يَا عَبْدَ اللَّهِ بْنَ سَلَامٍ‏ إِنَّما وَلِيُّكُمُ اللَّهُ‏ وَ نَاصِرُكُمُ اللَّهُ عَلَى الْيَهُودِ الْقَاصِدِينَ بِالسُّوءِ لَكَ‏ وَ رَسُولُهُ‏ إِنَّمَا وَلِيُّكَ وَ نَاصِرُكَ‏ وَ الَّذِينَ آمَنُوا الَّذِينَ‏ صِفَتُهُمْ أَنَّهُمْ‏ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ‏ أَيْ وَ هُمْ فِي رُكُوعِهِمْ

He^-saww said: ‘O Abdullah Bin Salam! But rather, your Guardian is Allah – Allah^-azwj would be Helping you against the Jews, the ones aiming with the evil to you, and His Rasool – rather is your guardian and your helper, and those who are believing, those – they characteristics are, they would be establishing the Salat and are giving the Zakat and they are performing Ruku [5:55] – i.e., and (while) they are performing the Ruku.

ثُمَّ قَالَ يَا عَبْدَ اللَّهِ بْنَ سَلَامٍ‏ وَ مَنْ يَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا مَنْ تَوَلَّاهُمْ وَ وَالَى أَوْلِيَاءَهُمْ وَ عَادَى أَعْدَاءَهُمْ وَ لَجَأَ عِنْدَ الْمُهِمَّاتِ إِلَى اللَّهِ ثُمَّ إِلَيْهِمْ‏ فَإِنَّ حِزْبَ اللَّهِ‏ جُنْدَهُ‏ هُمُ الْغالِبُونَ‏ لِلْيَهُودِ وَ سَائِرِ الْكَافِرِينَ أَيْ فَلَا يَهُمَّنَّكَ يَا ابْنَ سَلَامٍ فَإِنَّ اللَّهَ تَعَالَى وَ هَؤُلَاءِ أَنْصَارُكَ وَ هُوَ كَافِيكَ شُرُورَ أَعْدَائِكَ وَ ذَائِدٌ عَنْكَ مَكَايِدَهُمْ

Then he^-saww said: ‘O Abdullah Bin Salam! And whoever takes Allah and His Rasool and those who believe for a Guardian, and befriend the ones they^-asws befriend, and are inimical to their^-asws enemies, and seek shelter during the difficulties with Allah^-azwj, then to them^-asws, so the party of Allah – His^-azwj army, they shall be triumphant [5:56] – over the Jews and the rest of the Kafirs. Do not be concerned, O Ibn Salam, for Allah^-azwj the Exalted, He^-azwj would Help you, and He^-azwj would Suffice you against the evil of your enemies, and would Repel their plots from you’. 

فَقَالَ رَسُولُ اللَّهِ ص يَا عَبْدَ اللَّهِ بْنَ‏ سَلَامٍ أَبْشِرْ فَقَدْ جَعَلَ اللَّهُ لَكَ أَوْلِيَاءَ خَيْراً مِنْهُمْ‏ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ‏

Then Rasool-Allah^-saww said: ‘O Abdullah Bin Salam! Receive glad tidings, for Allah^-azwj has Made friends to be for you, better than them: Allah and His Rasool and those who are believing, those who are establishing the Salat and are giving the Zakat and they are performing Ruku [5:55]’.

فَقَالَ عَبْدُ اللَّهِ مَنْ هَؤُلَاءِ الَّذِينَ آمَنُوا فَنَظَرَ رَسُولُ اللَّهِ ص إِلَى سَائِلٍ فَقَالَ هَلْ أَعْطَاكَ أَحَدٌ شَيْئاً الْآنَ قَالَ نَعَمْ ذَلِكَ الْمُصَلِّي أَشَارَ إِلَيَّ بِإِصْبَعِهِ أَنْ خُذِ الْخَاتَمَ فَأَخَذْتُهُ فَنَظَرَ إِلَيْهِ وَ إِلَى الْخَاتَمِ فَإِذَا هُوَ خَاتَمُ عَلِيٍّ

Abdullah Bin Salam said, ‘O Rasool-Allah^-saww! Who are they, the ones who are believing?’ Rasool-Allah^-saww looked at a beggar, and he^-saww said: ‘Has anyone given you anything now?’ He^-asws said: ‘Yes, that praying one^-asws. He^-asws gestured towards me with his^-asws finger to take the ring, so I took it’. He looked at the ring, and it was the ring of Ali^-asws’.

فَقَالَ رَسُولُ اللَّهِ ص اللَّهُ أَكْبَرُ هَذَا وَلِيُّكُمْ بَعْدِي وَ أَوْلَى النَّاسِ بَعْدِي‏ عَلِيُّ بْنُ أَبِي طَالِبٍ ع

Rasool-Allah^-saww said: ‘Allah^-azwj is the Greatest! This is your^-asws Guardian^-asws after me^-saww, and closest of the people with the people after me^-saww, Ali^-asws Bin Abu Talib^-asws’.

قَالَ ثُمَّ لَمْ يَلْبَثْ عَبْدُ اللَّهِ إِلَّا يَسِيراً حَتَّى مَرِضَ بَعْضُ جِيرَانِهِ وَ افْتَقَرَ وَ بَاعَ دَارَهُ فَلَمْ يَجِدْ لَهَا مُشْتَرِياً غَيْرَ عَبْدِ اللَّهِ وَ أُسِرَ آخَرُ مِنْ جِيرَانِهِ فَأُلْجِئَ إِلَى بَيْعِ دَارِهِ فَلَمْ يَجِدْ لَهَا مُشْتَرِياً غَيْرَ عَبْدِ اللَّهِ ثُمَّ لَمْ يَبْقَ مِنْ جِيرَانِهِ مِنَ الْيَهُودِ أَحَدٌ إِلَّا دَهَتْهُ دَاهِيَةٌ وَ احْتَاجَ مِنْ أَجْلِهَا إِلَى بَيْعِ دَارِهِ

He^-asws said: ‘Then Abdullah remained only for a little while until one of his neighbours got sick and was poor, so (wanted to) sell his house, but he could not find a buyer for it other than Abdullah. And another one of his neighbours became insolvent and was compelled to sell his house, but he could not find a buyer for it apart from Abdullah. Then there did not remain anyone from his Jewish neighbours except he was afflicted with an affliction and needed – for its reason – to sell his house.

فَمَلَكَ عَبْدُ اللَّهِ تِلْكَ الْمَحَلَّةَ وَ قَلَعَ اللَّهُ تَعَالَى شَأْفَةَ الْيَهُودِ وَ حَوَّلَ عَبْدُ اللَّهِ إِلَى تِلْكَ الدُّورِ قَوْماً مِنْ خِيَارِ الْمُهَاجِرِينَ وَ كَانُوا لَهُ أُنَّاساً وَ جُلَّاساً وَ رَدَّ اللَّهُ كَيْدَ الْيَهُودِ فِي نُحُورِهِمْ وَ طَيَّبَ اللَّهُ عَيْشَ عَبْدِ اللَّهِ بِإِيمَانِهِ بِرَسُولِهِ وَ مُوَالاتِهِ لِعَلِيٍّ وَلِيِّ اللَّهِ ع

Thus, Abdullah ended up owning the neighbourhood, and Allah^-azwj Uprooted the scourge of the Jews, and Abdullah transferred into those houses, a group from the best of the Emigrants, and they were consoling to him, and sitting with him, and Allah^-azwj Repelled the plot of the Jews back into their throats. And Allah^-azwj Made the life of Abdullah to be good due to his Eman with Rasool-Allah^-saww and his Wilayah for Ali^-asws, Guardian^-asws of Allah^-azwj’.

قَوْلُهُ عَزَّ وَ جَلَ‏ أَ وَ كُلَّما عاهَدُوا عَهْداً نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لا يُؤْمِنُونَ‏

The Words of the Mighty and Majestic: Or is it not so that every time they make an agreement, a group of them discards it? But, most of them are not believing [2:100]

قَالَ الْإِمَامُ ع قَالَ الْبَاقِرُ ع قَالَ اللَّهُ تَعَالَى وَ هُوَ يُوَبِّخُ هَؤُلَاءِ الْيَهُودَ الَّذِينَ تَقَدَّمَ ذِكْرُهُمْ وَ عِنَادُهُمْ وَ هَؤُلَاءِ النُّصَّابُ الَّذِينَ نَكَثُوا مَا أُخِذَ مِنَ الْعَهْدِ عَلَيْهِمْ فَقَالَ‏ أَ وَ كُلَّما عاهَدُوا عَهْداً وَ وَاثَقُوا وَ عَاقَدُوا لَيَكُونَنَّ لِمُحَمَّدٍ طَائِعِينَ وَ لِعَلِيٍّ بَعْدَهُ مُؤْتَمِرِينَ وَ إِلَى أَمْرِهِ صَابِرِينَ‏ نَبَذَهُ‏ نَبَذَ الْعَهْدَ فَرِيقٌ مِنْهُمْ‏ وَ خَالَفَهُ

The Imam^-asws said: ‘Al-Baqir^-asws said: ‘Allah^-azwj Mighty and Majestic Said, and He^-azwj was Rebuking these Jews, those whose enmity was mentioned previously, and they are the Nasibis who were bearing what agreement had been taken upon them. So He^-azwj Said: Or is it not so that every time they make an agreement – and they are believing that they would happen to be obedient to Muhammad^-saww and Ali^-asws after him^-asws as participants, and they would be patient upon his^-asws orders, discards it – discarding the agreement, a group of them – and oppose it.

قَالَ اللَّهُ تَعَالَى‏ بَلْ أَكْثَرُهُمْ‏ أَكْثَرُ هَؤُلَاءِ الْيَهُودِ وَ النَّوَاصِبِ‏ لا يُؤْمِنُونَ‏ فِي مُسْتَقْبَلِ أَعْمَارِهِمْ لَا يَرْعَوْنَ وَ لَا يَتُوبُونَ مَعَ مُشَاهَدَتِهِمْ لِلْآيَاتِ وَ مُعَايَنَتِهِمْ لِلدَّلَالاتِ

Allah^-azwj Said: But, most of them – most of these Jews and the Nasibis (hostile ones from among Muslims), are not believing – i.e., in the future of their ages, they will not be caring, nor repenting with their witnessing the signs and their eye witnessing the evidences (miracles)’’.

قَالَ رَسُولُ اللَّهِ ص اتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ اثْبُتُوا عَلَى مَا أَمَرَكُمْ بِهِ رَسُولُ اللَّهِ ص‏ مِنْ تَوْحِيدِ اللَّهِ وَ مِنَ الْإِيمَانِ بِنُبُوَّةِ مُحَمَّدٍ ص رَسُولِ اللَّهِ وَ مِنَ الِاعْتِقَادِ بِوَلَايَةِ عَلِيٍّ ع وَلِيِّ اللَّهِ وَ لَا يَغُرَّنَّكُمْ صَلَاتُكُمْ وَ صِيَامُكُمْ وَ عِبَادَتُكُمُ السَّالِفَةُ

Rasool-Allah^-saww said: ‘Fear Allah^-azwj, servants of Allah^-azwj, and be steadfast upon what Rasool-Allah^-saww orders you with from the Tawheed of Allah^-azwj, and from the Eman with the Prophet-hood of Muhammad^-saww, Rasool-Allah^-saww, and from the belief in the Wilayah of Ali^-asws Bin Abu Talib^-asws. And you should not be deceived by your Salats, and your Fasts, and your excessive (previous acts of) worship.

إِنَّمَا تَنْفَعُكُمْ إِنْ وَافَيْتُمُ الْعَهْدَ وَ الْمِيثَاقَ‏ فَمَنْ وَفَى وُفِيَ لَهُ وَ تَفْضُلُ بِالْإِفْضَالِ عَلَيْهِ وَ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى‏ نَفْسِهِ‏ وَ اللَّهُ وَلِيُّ الِانْتِقَامِ مِنْهُ وَ إِنَّمَا الْأَعْمَالُ بِخَوَاتِيمِهَا

These (acts of worship) will be of no benefit to you if you oppose the Pact and the Covenant. The one who fulfils, it would be fulfilled for him, and he would be Graced by the majesty and the merits upon it. And the one who breaks, so rather he breaks it against himself, and Allah^-azwj is the Guardian of the Retribution from it, and rather, the deeds are upon their (goodly) endings’.

هَذِهِ وَصِيَّةُ رَسُولِ اللَّهِ ص لِكُلِّ أَصْحَابِهِ وَ بِهَا أَوْصَى حِينَ صَارَ إِلَى الْغَارِ

This is a bequest of Rasool-Allah^-saww to all his^-saww companions, and with it, he^-saww bequeathed when he^-saww went to the cave’’.[22]

17- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ لَمَّا جاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ‏ إِلَى قَوْلِهِ‏ لَمَثُوبَةٌ مِنْ عِنْدِ اللَّهِ خَيْرٌ لَوْ كانُوا يَعْلَمُونَ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws)’ – The Words of the Mighty and Majestic: And when there came to them a Rasool from the Presence of Allah [2:101] – up to His^-azwj Words: And if they had believed and feared, the Rewards from the Presence of Allah would have been better; if only they had known [2:103].

قَالَ الْإِمَامُ ع قَالَ الصَّادِقُ ع‏ وَ لَمَّا جاءَهُمْ‏ جَاءَ الْيَهُودَ وَ مَنْ يَلِيهِمْ مِنَ النَّوَاصِبِ‏ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِما مَعَهُمْ‏ الْقُرْآنُ مُشْتَمِلًا عَلَى فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ ع‏ وَ إِيجَابِ وَلَايَتِهِمَا وَ وَلَايَةِ أَوْلِيَائِهِمَا وَ عَدَاوَةِ أَعْدَائِهِمَا

The Imam (Hassan Al-Askari^-asws) said: ‘Al-Sadiq^-asws said: ‘And when there came to them – came to these Jews and the ones who followed them, from the Nasibis (from among the Muslims), a Rasool from the Presence of Allah in verification of what was with them – the Quran, inclusive upon the description of the merits of Muhammad^-saww and Ali^-asws, and the Obligation of their^-asws friendship and the friendship of their^-asws friends, and enmity to their^-asws enemies.

نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتابَ كِتابَ اللَّهِ‏ الْيَهُودُ التَّوْرَاةَ وَ كُتُبَ أَنْبِيَاءِ اللَّهِ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ‏ وَراءَ ظُهُورِهِمْ‏ تَرَكُوا الْعَمَلَ بِمَا فِيهَا وَ حَسَدُوا مُحَمَّداً ص عَلَى نُبُوَّتِهِ وَ عَلِيّاً عَلَى وَصِيَّتِهِ وَ جَحَدُوا مَا وَقَفُوا عَلَيْهِ مِنْ فَضَائِلِهِمَا كَأَنَّهُمْ لا يَعْلَمُونَ‏ وَ فَعَلُوا فِعْلَ مَنْ جَحَدَ ذَلِكَ وَ الرَّدَّ لَهُ فِعْلَ مَنْ لَا يَعْلَمُ مَعَ عِلْمِهِمْ بِأَنَّهُ حَقٌ‏

A group of those who had been Given the Book, flung the Book of Allah – the Jews (discarded) the Torah and the Books of the Prophets^-as of Allah^-azwj, behind their backs (hid its contents), and they neglected the acting with what was in it, and they envied Muhammad^-saww upon his^-saww Prophet-hood, and Ali^-asws upon his^-asws successor-ship, and they rejected upon what they had been pausing upon, from their^-asws merits, as if they were not knowing [2:101]. They were doing a deed of the one who denies that and rejects him^-saww – (by acting upon) a deed of the one who does not know, although knowing very well what is true’’.

وَ اتَّبَعُوا هَؤُلَاءِ الْيَهُودُ وَ النَّوَاصِبُ‏ ما تَتْلُوا مَا تَقْرَأُ الشَّياطِينُ عَلى‏ مُلْكِ سُلَيْمانَ‏ وَ زَعَمُوا أَنَّ سُلَيْمَانَ بِذَلِكَ السِّحْرِ وَ التَّدْبِيرِ وَ النَّيْرَنْجَاتِ نَالَ مَا نَالَهُ مِنَ الْمُلْكِ الْعَظِيمِ فَصَدُّوهُمْ بِهِ عَنْ سَبِيلِ اللَّهِ

And they followed – these Jews and the Nasibis, what was recited– what was read by the Satans in the reign of Suleyman – and they claimed that Suleyman^-as, with that sorcery and the incantations, achieved what he^-as achieved from the great kingdom, aiming at them with it from the Way of Allah^-azwj.

وَ ذَلِكَ أَنَّ الْيَهُودَ الْمُلْحِدِينَ وَ النَّوَاصِبَ الْمُشْرِكِينَ لَهُمْ فِي إِلْحَادِهِمْ لَمَّا سَمِعُوا مِنْ رَسُولِ اللَّهِ ص فَضَائِلَ عَلِيٍّ وَ شَاهَدُوا مِنْهُ وَ مِنْ عَلِيٍّ ع الْمُعْجِزَاتِ الَّتِي أَظْهَرَهَا اللَّهُ تَعَالَى لَهُمْ عَلَى أَيْدِيهِمَا

And that is, that the Jews, the atheists, and the Nasibis were participants with them in their atheism, due to what they heard from Rasool-Allah^-azwj, the merits of Ali^-asws Bin Abu Talib^-asws, and they had witnessed from him^-saww and from Ali^-asws, the miracles which Allah^-azwj had Manifested for them^-asws upon their^-asws hands.

أَفْضَى بَعْضُ الْيَهُودِ وَ النُّصَّابِ إِلَى بَعْضٍ وَ قَالُوا مَا مُحَمَّدٌ إِلَّا طَالِبَ الدُّنْيَا بِحِيَلٍ وَ مَخَارِيقَ وَ سِحْرٍ وَ نَيْرَنْجَاتٍ تَعَلَّمَهَا وَ عَلَّمَ عَلِيّاً بَعْضَهَا فَهُوَ يُرِيدُ أَنْ يَتَمَلَّكَ عَلَيْنَا حَيَاتَهُ‏ وَ يَعْقِدَ الْمُلْكَ لِعَلِيٍّ بَعْدَهُ وَ لَيْسَ مَا يَقُولُهُ عَنِ اللَّهِ بِشَيْ‏ءٍ إِنَّمَا هُوَ تَقُولُهُ‏ فَيَعْقِدُ عَلَيْنَا وَ عَلَى ضُعَفَاءِ عِبَادِ اللَّهِ بِالسِّحْرِ وَ النَّيْرَنْجَاتِ الَّتِي تَعَلَّمَهَا وَ أَوْفَرُ النَّاسِ

The Jews and the Nasibis went to each other, and they said, ‘Muhammad^-saww is nothing but a seeker of the world by tricks and feats, and incantations he^-saww learnt, and Ali^-asws (also) knows some of these. Thus, he^-saww is intending to have control upon us during his^-saww lifetime, and tie up the kingdom for Ali^-asws after him^-saww. And what he^-saww is saying to be from Allah^-azwj isn’t anything. But rather, it is his^-saww speech. He^-saww is tying upon us and upon the weak ones of the servants of Allah^-azwj with the sorcery and the incantation which he^-saww is utilising, and setting the people aside.

حَظّاً مِنْ هَذَا السِّحْرِ- سُلَيْمَانُ بْنُ دَاوُدَ الَّذِي مَلَكَ بِسِحْرِهِ الدُّنْيَا كُلَّهَا مِنَ الْجِنِّ وَ الْإِنْسِ وَ الشَّيَاطِينِ وَ نَحْنُ إِذَا تَعَلَّمْنَا بَعْضَ مَا كَانَ تَعَلَّمَهُ سُلَيْمَانُ بْنُ دَاوُدَ تَمَكَّنَّا مِنْ إِظْهَارِ مِثْلِ مَا أَظْهَرَهُ مُحَمَّدٌ وَ عَلِيٌّ وَ ادَّعَيْنَا لِأَنْفُسِنَا مَا يَجْعَلُهُ مُحَمَّدٌ لِعَلِيٍّ وَ قَدِ اسْتَغْنَيْنَا عَنِ الِانْقِيَادِ لِعَلِيٍّ

It was so that Suleyman^-as Bin Dawood^-as had a share from this sorcery (Nouzobillah). By his^-as sorcery, he^-as controlled the world, all of it, from the Jinn, and the humans, and the Satans, and we, when we learn part of what Suleyman^-as had learnt, it would enable us to manifest the like of what Muhammad^-saww and Ali^-asws are manifesting, and we can claim for ourselves what Muhammad^-saww is making to be for Ali^-asws, and we would be needless from the subjugation to Ali^-asws’.

فَحِينَئِذٍ ذَمَّ اللَّهُ الْجَمِيعَ مِنَ الْيَهُودِ وَ النَّوَاصِبِ فَقَالَ عَزَّ وَ جَلَّ نَبَذُوا كِتَابَ اللَّهِ الْآمِرَ بِوَلَايَةِ مُحَمَّدٍ ص وَ عَلِيٍّ ع‏ وَراءَ ظُهُورِهِمْ‏ فَلَمْ يَعْمَلُوا بِهِ‏ وَ اتَّبَعُوا ما تَتْلُوا كَفَرَةُ الشَّيَاطِينِ مِنَ السِّحْرِ وَ النَّيْرَنْجَاتِ‏ عَلى‏ مُلْكِ سُلَيْمانَ‏ الَّذِينَ يَزْعُمُونَ أَنَّ سُلَيْمَانَ مَلَكَ بِهِ وَ نَحْنُ أَيْضاً بِهِ نَظْهَرُ الْعَجَائِبَ حَتَّى تَنْقَادَ لَنَا النَّاسُ وَ نَسْتَغْنِيَ عَنِ الِانْقِيَادِ لِعَلِيٍّ

This is where Allah^-azwj the Exalted Condemned the entirety, from the Jews and the Nasibis. Allah^-azwj Mighty and Majestic Said: flung the Book of Allah [2:101]– the Command with the Wilayah of Muhammad^-saww and Ali^-asws, behind their backs [2:101]– so they were not acting with it, And they followed what was recited – the Kufr of, the Satans – from the sorcery and the incantations, in the reign of Suleyman – which they were claiming that Suleyman^-as is controlling with it, and we as well, would be displaying the wonders with it until the people are subjugated to us and we become needless of the subjugation to Ali^-asws.

قَالُوا وَ كَانَ سُلَيْمَانُ كَافِراً وَ سَاحِراً مَاهِراً بِسِحْرِهِ مَلَكَ مَا مَلَكَ وَ قَدَرَ عَلَى مَا قَدَرَ فَرَدَّ اللَّهُ تَعَالَى عَلَيْهِمْ وَ قَالَ‏ وَ ما كَفَرَ سُلَيْمانُ‏ وَ لَا اسْتَعْمَلَ السِّحْرَ كَمَا قَالَهُ هَؤُلَاءِ الْكَافِرُونَ‏ وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ أَيْ بِتَعْلِيمِهِمُ النَّاسَ السِّحْرَ الَّذِي نَسَبُوهُ إِلَى سُلَيْمَانَ كَفَرُوا

They said: ‘And Suleyman^-as was a disbeliever, an expert sorcerer, a king of the kings by his^-as sorcery, and was able upon what he^-as was able’. So Allah^-azwj Retorted upon them, and He^-azwj Said and Suleyman did not disbelieve, nor did he^-as utilise the sorcery just as these disbelievers are saying, but the Satans were disbelieving. They were teaching the people, the sorcery – i.e. by their teaching the people, the sorcery which they linked it to Suleyman^-as, they were disbelieving’’.[23]

18- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَقُولُوا راعِنا وَ قُولُوا انْظُرْنا وَ اسْمَعُوا وَ لِلْكافِرِينَ عَذابٌ أَلِيمٌ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: O you those who are believing! Do not be saying ‘Raina’ and be saying ‘Unzurna’ and listen; and for the unbelievers there is a painful Punishment [2:104]

قَالَ الْإِمَامُ ع قَالَ مُوسَى بْنُ جَعْفَرٍ ع إِنَّ رَسُولَ اللَّهِ ص لَمَّا قَدِمَ الْمَدِينَةَ وَ كَثُرَ حَوْلَهُ الْمُهَاجِرُونَ وَ الْأَنْصَارُ وَ كَثُرَتْ عَلَيْهِ الْمَسَائِلُ وَ كَانُوا يُخَاطِبُونَهُ بِالْخِطَابِ الشَّرِيفِ الْعَظِيمِ الَّذِي يَلِيقُ بِهِ ص وَ ذَلِكَ أَنَّ اللَّهَ تَعَالَى كَانَ قَالَ لَهُمْ‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَ لا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمالُكُمْ وَ أَنْتُمْ لا تَشْعُرُونَ‏

The Imam^-asws said: ‘Musa^-asws Bin Ja’far^-asws said: ‘Rasool-Allah^-saww, when he^-saww proceeded to Al-Medina, the Emigrants and the Helpers around him^-saww were numerous, and numerous were the questions upon him^-saww. And they used to address him^-saww with a noble addressing – the reverence which he^-saww deserved with. And that was because Allah^-azwj the Exalted had Said to them: O you those who are believing! Do not raise your voices above the voice of the Prophet, and do be loud to him with the speech like the loudness of some of you to the others, lest your deeds became foiled while you are not perceiving [49:2].

وَ كَانَ رَسُولُ اللَّهِ ص بِهِمْ رَحِيماً وَ عَلَيْهِمْ عَطُوفاً وَ فِي إِزَالَةِ الْآثَامِ عَنْهُمْ مُجْتَهِداً حَتَّى إِنَّهُ كَانَ يَنْظُرُ إِلَى كُلِّ مَنْ كَانَ يُخَاطِبُهُ فَيَعْمَلُ عَلَى أَنْ يَكُونَ صَوْتُهُ مُرْتَفِعاً عَلَى صَوْتِهِ لِيَزِيلَ عَنْهُ مَا تَوَعَّدَهُ اللَّهُ بِهِ‏ مِنْ إِحْبَاطِ أَعْمَالِهِ حَتَّى إِنَّ رَجُلًا أَعْرَابِيّاً نَادَاهُ يَوْماً وَ هُوَ خَلْفَ حَائِطٍ بِصَوْتٍ لَهُ جَهْوَرِيٍّ يَا مُحَمَّدُ

And Rasool-Allah^-saww was merciful with them, and he^-saww was kind upon them, and was diligent in the removal of the sins from them, to the extent that he^-saww would look at every one who addressed him^-saww, and he^-saww would deliberate upon that his^-saww own voice would happen to be higher over his voice, in order to remove from him what Allah^-azwj had Threatened with, from the nullification of his deed, until one day a Bedouin man called out to him^-saww, and he^-saww was behind a wall – by a loud voice of his, ‘O Muhammad^-saww!’

فَأَجَابَهُ ص بِأَرْفَعَ مِنْ صَوْتِهِ يُرِيدُ أَنْ لَا يَأْثَمَ الْأَعْرَابِيُّ بِارْتِفَاعِ صَوْتِهِ

He^-saww answered him in a higher voice than his, intending that the Bedouin should not sin by the raising of his voice (to be higher).

فَقَالَ لَهُ الْأَعْرَابِيُّ أَخْبِرْنِي عَنِ التَّوْبَةِ إِلَى مَتَى تُقْبَلُ فَقَالَ رَسُولُ اللَّهِ ص يَا أَخَا الْعَرَبِ إِنَّ بَابَهَا مَفْتُوحٌ لِابْنِ آدَمَ لَا يَنْسَدُّ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آياتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ‏ وَ هُوَ طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً

The Bedouin said to him^-saww, ‘Inform me about the repentance, when is it Accepted?’ Rasool-Allah^-saww said: ‘O Arab brother! Its door is open to the children of Adam^-as. It will not be closed until the sun rises from its west. And that is the Speech of the Exalted: Are they waiting until that the Angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come? On the Day when one of the Signs of your Lord shall come, – and it is the emergence of the sun from its west – its Eman shall not profit a soul, which did not believe from before, or earned good regarding its Eman [6:158].

وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع فَكَانَتْ هَذِهِ اللَّفْظَةُ رَاعِنَا مِنْ أَلْفَاظِ الْمُسْلِمِينَ الَّذِينَ يُخَاطِبُونَ بِهَا رَسُولَ اللَّهِ ص يَقُولُونَ رَاعِنَا أَيِ ارْعَ أَحْوَالَنَا وَ اسْمَعْ مِنَّا نَسْمَعْ مِنْكَ وَ كَانَ فِي لُغَةِ الْيَهُودِ اسْمَعْ لَا سَمِعْتَ

And Musa^-asws Bin Ja’far^-asws said: ‘And it was so that this word, ‘Raina’, is from the words of the Muslims, those who were addressing Rasool-Allah^-saww by it saying, ‘Raina’, i.e., ‘look at our state and hear from us just as we hear from you^-saww’. And in the language of the Jews it’s meaning it, ‘Listened, (but) not heard you’.

فَلَمَّا سَمِعَ الْيَهُودُ الْمُسْلِمِينَ يُخَاطِبُونَ بِهَا رَسُولَ اللَّهِ يَقُولُونَ رَاعِنَا وَ يُخَاطِبُونَ بِهَا قَالُوا كُنَّا نَشْتِمُ‏ مُحَمَّداً ص إِلَى الْآنَ سِرّاً فَتَعَالَوُا الْآنَ نَشْتِمُهُ جَهْراً وَ كَانُوا يُخَاطِبُونَ رَسُولَ اللَّهِ ص وَ يَقُولُونَ رَاعِنَا يُرِيدُونَ شَتْمَهُ

When the Jews heard the Muslims addressing Rasool-Allah^-saww with it, saying, ‘Raina’, addressing with it, they said, ‘We used to insult Muhammad^-saww up to now in secret, so come not and let us insult him openly’. And they were addressing Rasool-Allah^-saww and saying, ‘Raina’, and they were intending to insult him^-saww.

فَتَفَطَّنَ لَهُمْ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ فَقَالَ يَا أَعْدَاءَ اللَّهِ عَلَيْكُمْ لَعْنَةُ اللَّهِ أَرَاكُمْ تُرِيدُونَ سَبَّ رَسُولِ اللَّهِ تُوَهِّمُونَا أَنَّكُمْ تَجْرُونَ فِي مُخَاطَبَتِهِ مَجْرَانَا وَ اللَّهِ لَا سَمِعْتُهَا مِنْ أَحَدٍ مِنْكُمْ إِلَّا ضَرَبْتُ عُنُقَهُ وَ لَوْ لَا أَنِّي أَكْرَهُ أَنْ أَقْدِمَ عَلَيْكُمْ قَبْلَ التَّقَدُّمِ وَ الِاسْتِئْذَانِ لَهُ وَ لِأَخِيهِ وَ وَصِيِّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع الْقَيِّمِ بِأُمُورِ الْأُمَّةِ نَائِباً عَنْهُ لَضَرَبْتُ عُنُقَ مَنْ قَدْ سَمِعْتُهُ مِنْكُمْ يَقُولُ هَذَا

Sa’ad Bin Muaz the Helper shrewd to them, and he said, ‘O servants of Allah^-azwj! Upon you is the Curse of Allah^-azwj. I see you all intending to insult Rasool-Allah^-saww, and we are disappointed that you are being audacious in addressing him^-saww audaciously. By Allah^-azwj! I will not hear it from any one of you except I will strike off his neck. And had it not been for me disliking to precede upon you all before seeking his^-saww permission and of his^-saww brother and his^-saww successor Ali^-asws Bin Abu Talib^-asws, the one standing with the affairs of the community as a representative from him^-saww with regards to it, I would have stuck off the neck of the one whom I heard saying this!’

فَأَنْزَلَ اللَّهُ تَعَالَى يَا مُحَمَّدُ مِنَ الَّذِينَ هادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَواضِعِهِ وَ يَقُولُونَ سَمِعْنا وَ عَصَيْنا وَ اسْمَعْ غَيْرَ مُسْمَعٍ وَ راعِنا لَيًّا بِأَلْسِنَتِهِمْ وَ طَعْناً فِي الدِّينِ وَ لَوْ أَنَّهُمْ قالُوا سَمِعْنا وَ أَطَعْنا وَ اسْمَعْ وَ انْظُرْنا لَكانَ خَيْراً لَهُمْ وَ أَقْوَمَ وَ لكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلا يُؤْمِنُونَ إِلَّا قَلِيلًا

Allah^-azwj Revealed: O Muhammad^-saww! From those Jews who are burning the words from its places and are saying: From those Jews who are altering the words away from its places and are saying, ‘We hear and we disobey’, and ‘hear without hearing’, and ‘Raina’, distorting with their tongues as a taunt in the Religion – up to His^-azwj Words – therefore they will not be believing except for a little [4:46].

وَ أَنْزَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَقُولُوا راعِنا وَ قُولُوا انْظُرْنا وَ اسْمَعُوا وَ لِلْكافِرِينَ عَذابٌ أَلِيمٌ‏ لا تَقُولُوا راعِنا فَإِنَّهَا لَفْظَةٌ يَتَوَصَّلُ بِهَا أَعْدَاؤُكُمْ مِنَ الْيَهُودِ إِلَى سَبِّ رَسُولِ اللَّهِ ص‏ وَ سَبِّكُمْ وَ شَتْمِكُمْ‏

And Revealed O you those who are believing! Do not be saying ‘Raina’ – meaning, it is a word by which your enemies from the Jews are arriving with it to revile Rasool-Allah^-saww, and are insulting you and shouting obscenities at you (Muslims as well)’.

وَ قُولُوا انْظُرْنا أَيْ قُولُوا بِهَذِهِ اللَّفْظَةِ لَا بِلَفْظَةِ رَاعِنَا فَإِنَّهُ لَيْسَ فِيهَا مَا فِي قَوْلِكُمْ رَاعِنَا وَ لَا يُمْكِنُهُمْ أَنْ يَتَوَصَّلُوا بِهَا إِلَى الشَّتْمِ كَمَا يُمْكِنُهُمْ بِقَوْلِكُمْ رَاعِنَا وَ اسْمَعُوا إِذَا قَالَ لَكُمْ رَسُولُ اللَّهِ ص قَوْلًا وَ أَطِيعُوا

And be saying ‘Unzurna’ – i.e., be saying with this word, not with the word ‘Raina’, for there isn’t in it what is in your word ‘Raina’, and you will not be enabling them to arrive with it to the insult just as you are enabling them by your word, ‘Raina’, and listen when Rasool-Allah^-saww says to you some words, and obey.

وَ لِلْكافِرِينَ‏ يَعْنِي الْيَهُودَ الشَّاتِمِينَ لِرَسُولِ اللَّهِ ص‏ عَذابٌ أَلِيمٌ‏ وَجِيعٌ فِي الدُّنْيَا إِنْ عَادُوا لِشَتْمِهِمْ وَ فِي الْآخِرَةِ بِالْخُلُودِ فِي النَّارِ

And for the unbelievers – meaning the Jews, the insulting ones to Rasool-Allah^-saww, there is a painful Punishment [2:104] – pain in the world if they repeat with their insults, and in the Hereafter, with the eternity in the Fire’’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ هَذَا سَعْدُ بْنُ مُعَاذٍ مِنْ خِيَارِ عِبَادِ اللَّهِ آثَرَ رِضَا اللَّهِ عَلَى سَخَطِ قَرَابَاتِهِ وَ أَصْهَارِهِ مِنَ الْيَهُودِ أَمَرَ بِالْمَعْرُوفِ وَ نَهَى عَنِ الْمُنْكَرِ وَ غَضِبَ لِمُحَمَّدٍ ص رَسُولِ اللَّهِ وَ لِعَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ اللَّهِ ص أَنْ يُخَاطَبَا بِمَا لَا يَلِيقُ بِجَلَالَتِهِمَا

Then Rasool-Allah^-saww said: ‘O servants of Allah^-azwj! This is Sa’ad Bin Muaz from the best of the servants of Allah^-azwj. He prefers Rasool-Allah^-saww over the anger of his relatives and his in-laws from the Jews, and enjoying with the goodness, and forbids from the evil, and gets angered for Muhammad^-saww, Rasool-Allah^-saww and for Ali^-asws Guardian^-asws of Allah^-azwj, and successor^-asws of Rasool-Allah^-saww if they^-asws are not addressed with what is inappropriate for their^-asws majesty.

فَشَكَرَ اللَّهُ لَهُ لِتَعَصُّبِهِ لِمُحَمَّدٍ ص وَ عَلِيٍّ وَ بَوَّأَهُ فِي الْجَنَّةِ مَنَازِلَ كَرِيمَةً وَ هَيَّأَ لَهُ فِيهَا خَيْرَاتٍ وَاسِعَةً لَا تَأْتِي الْأَلْسُنُ عَلَى وَصْفِهَا وَ لَا الْقُلُوبُ عَلَى تَوَهُّمِهَا وَ الْفِكْرِ فِيهَا وَ لَسَلْكَةٌ مِنْ مَنَادِيلِ مَوَائِدِهِ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا بِمَا فِيهَا وَ زِينَتِهَا وَ لُجَيْنِهَا وَ جَوَاهِرِهَا وَ سَائِرِ أَمْوَالِهَا وَ نَعِيمِهَا

Allah^-azwj Thanked him for his support of Muhammad^-saww and Ali^-asws, and Built an honourable dwelling for him in the Paradise, and Prepared for him capacious goodness therein which the tongues cannot come to describe, nor can the hearts and the thoughts contemplate it. And a strand from the towels of his table-spreads is better than the world along with whatever is in it from its adornments, and its silver, and its jewels, and the rest of its wealth and its bounties.

فَمَنْ أَرَادَ أَنْ يَكُونَ فِيهَا رَفِيقَهُ وَ خَلِيطَهُ فَلْيَتَحَمَّلْ غَضَبَ الْأَصْدِقَاءِ وَ الْقَرَابَاتِ وَ لْيُؤْثِرْ لَهُمْ رِضَا اللَّهِ فِي الْغَضَبِ لِمُحَمَّدٍ رَسُولِ اللَّهِ ص وَ لْيَغْضَبْ إِذَا رَأَى الْحَقَّ مَتْرُوكاً وَ رَأَى الْبَاطِلَ مَعْمُولًا بِهِ وَ إِيَّاكُمْ وَ الْهُوَيْنَا فِيهِ‏ مَعَ التَّمَكُّنِ وَ الْقُدْرَةِ وَ زَوَالِ التَّقِيَّةِ فَإِنَّ اللَّهَ لَا يَقْبَلُ لَكُمْ عُذْراً عِنْدَ ذَلِكَ‏

The one who wants to become his friends and his mingling one, so let him endure the anger of the friends, and the relatives, and let him prefer over them the Pleasure of Allah^-azwj in the anger for Rasool-Allah^-saww (Muhammad^-saww). And let him (also) get angry when he sees the truth to have been neglected, and sees the falsehood to be acted with. And beware of the weakness in it if having the ability and the power, and declining the Taqiyya (dissimulation), for Allah^-azwj the Exalted will not Accept an excuse from you during that’’.[24]

19- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ ما يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ وَ لَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ وَ اللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ‏

‘Tafseer of the Imam (Hassan Al-Askari^-asws)’ – The Words of the Mighty and Majestic: They do not like it, those who are disbelieving from the People of the Book, nor the Polytheists, that there should descend upon you from goodness, from your Lord; and Allah Specialises by His Mercy the one He so Desires to; and Allah is with the Mighty Grace [2:105]

قَالَ الْإِمَامُ ع قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع إِنَّ اللَّهَ ذَمَّ الْيَهُودَ وَ الْمُشْرِكِينَ وَ النَّوَاصِبَ‏ فَقَالَ‏ ما يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ‏ الْيَهُودُ وَ النَّصَارَى‏ وَ لَا الْمُشْرِكِينَ‏ وَ لَا مِنَ الْمُشْرِكِينَ الَّذِينَ هُمْ نَوَاصِبُ يَغْتَاظُونَ لِذِكْرِ اللَّهِ وَ ذِكْرِ مُحَمَّدٍ وَ فَضَائِلِ عَلِيٍّ ع وَ إِبَانَتِهِ عَنْ شَرِيفِ فَضْلِهِ وَ مَحَلِّهِ

The Imam (Hassan Al-Askari^-asws) said: ‘Ali^-asws Bin Musa Al-Reza^-asws said: ‘Allah^-azwj the Exalted Condemned the Jews – and the Christians – and the Polytheists, and the Nasibis, so He^-azwj Said: They do not like it, those who are disbelieving from the People of the Book – the Jews and the Christians, nor the Polytheists – nor from the Polytheists, those who are the Nasibis, resenting the Mention of Allah^-azwj, and mention of Muhammad^-saww, and the merits of Ali^-asws and his^-as sons^-asws, about the nobility – and his^-asws merits – of his^-asws position;

‏ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ‏ مِنَ الْآيَاتِ الزَّائِدَاتِ فِي شَرَفِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ عَلَيْهِمْ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ وَ لَا يَوَدُّونَ أَنْ يَنْزِلَ دَلِيلٌ مُعْجِزٌ مِنَ السَّمَاءِ يُبَيِّنُ عَنْ مُحَمَّدٍ ص وَ عَلِيٍّ ع  

That there should descend upon you – they are not liking that there should be descending upon you, from goodness, from your Lord – from the excessive Signs regarding the nobility of Muhammad^-saww, and Ali^-asws, and their^-asws goodly Progeny^-asws, nor are they liking that there should descend evident miracles from the sky to clarifying about Muhammad^-saww, and Ali^-asws’.

فَهُمْ لِأَجْلِ ذَلِكَ يَمْنَعُونَ أَهْلَ دِينِهِمْ مِنْ أَنْ يُحَاجُّوكَ مَخَافَةَ أَنْ تُبْهِرَهُمْ حُجَّتُكَ‏ وَ تُفْحِمَهُمْ مُعْجِزَاتُكَ فَيُؤْمِنَ بِكَ عَوَامُّهُمْ أَوْ يَضْطَرِبُونَ عَلَى رُؤَسَائِهِمْ

They, due to that reason, are preventing the people of their Religions from arguing with you, fearing that you^-saww would dazzle them by your^-saww arguments, and make them understand your^-saww miracles, thus their generality would believe in you^-saww, and they would be harming upon their chiefs.

فَلِذَلِكَ يَصُدُّونَ مَنْ يُرِيدُ لِقَاءَكَ يَا مُحَمَّدُ لِيَعْرِفَ أَمْرَكَ‏ بِأَنَّهُ لَطِيفٌ خَلَّاقٌ سَاحِرُ اللِّسَانِ لَا تراك [تَرَاهُ‏] وَ لَا يَرَاكَ خَيْرٌ لَكَ وَ أَسْلَمُ لِدِينِكَ وَ دُنْيَاكَ فَهُمْ بِمِثْلِ هَذَا يَصُدُّونَ الْعَوَامَّ عَنْكَ

Therefore, due to that, they are blocking the one who intends to meet you, O Muhammad^-saww. He would recognise your^-saww matter, that it is nice manners, pleasing tongue, and, ‘You should neither see him^-saww, nor should he^-saww see you, it would be better for you and safer for your religion and your world’. So they, with the likes of this, are blocking the generality of the people from you^-saww.

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ اللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ‏ عَلَى مَنْ يُوَفِّقُهُ لِدِينِهِ وَ يَهْدِيهِ إِلَى مُوَالاتِكَ وَ مُوَالاةِ أَخِيكَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

Then, Allah^-azwj the Exalted Said and Allah Specialises by His Mercy the one He so Desires to; and Allah is with the Mighty Grace [2:105] – upon the one whom He^-azwj Inclines to His^-azwj Religion, to your^-saww Wilayah and the Wilayah of your^-saww brother Ali^-asws Bin Abu Talib^-asws’’.

قَالَ فَلَمَّا قَرَعَهُمْ بِهَذَا رَسُولُ اللَّهِ ص حَضَرَهُ مِنْهُمْ جَمَاعَةٌ فَعَانَدُوهُ وَ قَالُوا يَا مُحَمَّدُ إِنَّكَ تَدَّعِي عَلَى قُلُوبِنَا خِلَافَ مَا فِيهَا مَا نَكْرَهُ أَنْ يَنْزِلَ عَلَيْكَ حُجَّةٌ تَلْزَمُ الِانْقِيَادَ لَهَا فَنَنْقَادَ

He^-asws said: ‘When Rasool-Allah^-saww read it out to them, a group of them presented and objected, and they said, ‘O Muhammad^-saww! You^-saww are claiming upon our hearts opposite to what is therein – what we are disliking the Revelation of the Proof upon you necessitating the following to it, so we follow’.

فَقَالَ رَسُولُ اللَّهِ ص أَمَا إِنْ عَانَدْتُمْ مُحَمَّداً هَاهُنَا فَسَتُعَانِدُونَ رَبَّ الْعَالَمِينَ إِذَا أَنْطَقَ صَحَائِفُكُمْ بِأَعْمَالِكُمْ وَ تَقُولُونَ ظَلَمَتْنَا الْحَفَظَةُ وَ كَتَبُوا عَلَيْنَا مَا لَمْ نَجْتَرِمْهُ فَعِنْدَ ذَلِكَ يُسْتَشْهَدُ جَوَارِحُكُمْ فَتَشْهَدُ عَلَيْكُمْ

Rasool-Allah^-saww said: ‘If you are objecting to Muhammad^-saww over here, then you will be objecting to the Lord^-azwj of the worlds – when your parchments speak with your deeds, and you would be saying, ‘The recorders have been unjust to us, and they wrote against us what we did not do’. Then, during that, your own body parts would testify against you’.

فَقَالُوا لَا تُبَعِّدْ شَاهِدَكَ فَإِنَّهُ فِعْلُ الْكَذَّابِينَ بَيْنَنَا وَ بَيْنَ الْقِيَامَةِ بُعْدٌ أَرِنَا فِي أَنْفُسِنَا مَا تَدَّعِي لِنَعْلَمَ صِدْقَكَ وَ لَنْ تَفْعَلَهُ لِأَنَّكَ مِنَ الْكَذَّابِينَ‏

They said, ‘Do not use distant witnesses, for that is a deed of the liars. Between us and the (Day of) Judgment is far (remote). Show us within ourselves what you^-saww are claiming in order for us to know your^-saww truthfulness, and you^-saww will never do it because you^-saww are from the liars!’

فَقَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع اسْتَشْهِدْ جَوَارِحَهُمْ فَاسْتَشْهَدَهَا عَلِيٌّ ع فَشَهِدَتْ كُلُّهَا عَلَيْهِمْ أَنَّهُمْ لَا يَوَدُّونَ أَنْ يَنْزِلَ عَلَى أُمَّةِ مُحَمَّدٍ ص عَلَى لِسَانِ مُحَمَّدٍ ص خَيْرٌ مِنْ عِنْدِ رَبِّكُمْ آيَةٌ بَيِّنَةٌ وَ حُجَّةٌ مُعْجِزَةٌ لِنُبُوَّتِهِ وَ إِمَامَةِ أَخِيهِ عَلِيٍّ ع مَخَافَةَ أَنْ تُبْهِرَهُمْ حُجَّتُهُ وَ يُؤْمِنَ بِهِ عَوَامُّهُمْ وَ يَضْطَرِبَ عَلَيْهِ كَثِيرٌ مِنْهُمْ‏

Rasool-Allah^-saww said to Ali^-asws: ‘Get their body parts to testify’. Ali^-asws got them to testify, and they testified, all of these, against them, ‘They are not liking it that there should descend upon the community of Muhammad^-saww, upon the tongue of Muhammad^-saww, any goodness from the Presence of their Lord^-azwj, (or) a clarifying Sign, and a miracle as a proof of his^-saww Prophet-hood, and Imamate of his^-saww brother Ali^-asws, fearing that his^-saww proofs would dazzle them and the generality of their people would believe in him^-saww, and a lot of them would be disturbed to be against them’. 

فَقَالُوا يَا مُحَمَّدُ لَسْنَا نَسْمَعُ هَذِهِ الشَّهَادَةَ الَّتِي تَدَّعِي أَنَّهَا تَشْهَدُ بِهَا جَوَارِحُنَا

But they said, ‘O Muhammad^-saww! We did not hear this testimony which you^-saww claimed that it was our body parts testified with it’.

فَقَالَ ص يَا عَلِيُّ هَؤُلَاءِ مِنَ الَّذِينَ قَالَ اللَّهُ‏ إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لا يُؤْمِنُونَ وَ لَوْ جاءَتْهُمْ كُلُّ آيَةٍ ادْعُ عَلَيْهِمْ بِالْهَلَاكِ فَدَعَا عَلَيْهِمْ عَلِيٌّ ع بِالْهَلَاكِ فَكُلُّ جَارِحَةٍ نَطَقَتْ بِالشَّهَادَةِ عَلَى صَاحِبِهَا انفْتَقَتْ حَتَّى مَاتَ مَكَانَهُ

He^-saww said: ‘O Ali^-asws! They are from those for whom Allah^-azwj the Exalted Says: Surely those against whom the Word of your Lord has proved True will not be believing [10:96] Even though every Sign should come to them [10:97]. Supplicate against them with the destruction!’ So Ali^-asws supplicated against them with the destruction, and every limb which had spoken with the testimony against its owner, cut itself off until he died in his place.

فَقَالَ قَوْمٌ آخَرُونَ حَضَرُوا مِنَ الْيَهُودِ مَا أَقْسَاكَ يَا مُحَمَّدُ قَتَلْتَهُمْ أَجْمَعِينَ فَقَالَ رَسُولُ اللَّهِ ص مَا كُنْتُ أَلِينُ عَلَى مَنِ اشْتَدَّ عَلَيْهِ غَضَبُ اللَّهِ أَمَا إِنَّهُمْ لَوْ سَأَلُوا اللَّهَ بِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ أَنْ يُمْهِلَهُمْ وَ يُقِيلَهُمْ لَفَعَلَ بِهِمْ كَمَا كَانَ فَعَلَ بِمَنْ كَانَ قَبْلُ مِنْ عَبَدَةِ الْعِجْلِ لَمَّا سَأَلُوا اللَّهَ بِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ

Another group for Jews present said, ‘How heard-hearted of you^-saww, O Muhammad^-saww! You killed them all’. Rasool-Allah^-saww said: ‘I^-saww would not be lenient to the one whom the Anger of Allah^-azwj the Exalted has Intensified upon. They, had they asked Allah^-azwj the Exalted by Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws to Respite them and Give them rest, He^-azwj would have Done so with them – just as He^-azwj Did with the one who were before, from the worshippers of the calf – when they did ask Allah^-azwj by Muhammad^-saww, and Ali^-asws, and their^-asws goodly Progeny^-asws.

وَ قَالَ لَهُمْ‏ عَلَى لِسَانِ مُوسَى لَوْ كَانَ دَعَا بِذَلِكَ عَلَى مَنْ قُتِلَ لَأَعْفَاهُ اللَّهُ مِنَ الْقَتْلِ كَرَامَةً لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ ع‏

And Allah^-azwj had Said to them upon the tongue of Musa^-as: ‘If you have supplicated with that upon the one whom you have killed, Allah^-azwj would have Restored him from the killing – in honour of Muhammad^-saww, and Ali^-asws and their^-asws goodly Progeny^-asws’’.[25]

20- ختص، الإختصاص عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا بُعِثَ مُحَمَّدٌ ص أَنْ يَدْعُوَ الْخَلْقَ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ فَأَسْرَعَ النَّاسُ إِلَى الْإِجَابَةِ وَ أَنْذَرَ النَّبِيُّ ص الْخَلْقَ فَأَمَرَهُ جَبْرَئِيلُ ع أَنْ يَكْتُبَ إِلَى أَهْلِ الْكِتَابِ يَعْنِي الْيَهُودَ وَ النَّصَارَى وَ يَكْتُبَ كِتَاباً وَ أَمْلَى جَبْرَئِيلُ ع عَلَى النَّبِيِّ ص كِتَابَهُ وَ كَانَ كَاتِبُهُ يَوْمَئِذٍ سَعْدَ بْنَ أَبِي وَقَّاصٍ

‘Al Ikhtisas’ – From Ibn Abbas who said,

‘When Muhammad^-saww was Sent to call the people to the testimony that there is no god except Allah^-azwj Alone, there being no associate for Him^-azwj, the people were quick to answering, and the Prophet^-saww warned the people. Jibraeel^-as instructed him^-saww to write to the People of the Book – meaning the Jews and the Christians, and he wrote a letter, and Jibraeel^-as dictated the Prophet^-saww of his^-saww letter, and in those days, his^-saww scribe was Sa’ad Bin Abu Waqas.

فَكَتَبَ إِلَى يَهُودِ خَيْبَرَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ مِنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْأُمِّيِّ رَسُولِ اللَّهِ إِلَى يَهُودِ خَيْبَرَ أَمَّا بَعْدُ فَ إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ‏ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِ‏ الْعَظِيمِ

He^-saww wrote to the Jews of Khyber: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. From Muhammad^-saww Bin Abdullah^-asws, the Ummy Rasool^-saww, to the Jews of Khyber. As for after, Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128], and there is neither Might nor Strength except with Allah^-azwj, the Exalted, the Magnificent’.

ثُمَّ وَجَّهَ الْكِتَابَ إِلَى يَهُودِ خَيْبَرَ فَلَمَّا وَصَلَ الْكِتَابُ إِلَيْهِمْ حَمَلُوهُ وَ أَتَوْا بِهِ رَئِيساً لَهُمْ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ سَلَامٍ إِنَّ هَذَا كِتَابُ مُحَمَّدٍ إِلَيْنَا فَاقْرَأْهُ عَلَيْنَا فَقَرَأَهُ فَقَالَ لَهُمْ مَا تَرَوْنَ فِي هَذَا الْكِتَابِ قَالُوا نَرَى عَلَامَةً وَجَدْنَاهَا فِي التَّوْرَاةِ فَإِنْ كَانَ هَذَا محمد [مُحَمَّداً] الَّذِي بَشَّرَ بِهِ مُوسَى وَ دَاوُدُ وَ عِيسَى ع سَيُعَطِّلُ التَّوْرَاةَ وَ يُحِلُّ لَنَا مَا حُرِّمَ عَلَيْنَا مِنْ قَبْلُ فَلَوْ كُنَّا عَلَى دِينِنَا كَانَ أَحَبَّ إِلَيْنَا

Then he^-saww sent the letter to the Jews of Khyber. When the letter arrived at them, they carried it and came with it to a chief of theirs called Abdullah Bin Salam, ‘This is a letter of Muhammad^-saww to us, read it to us’. He read it and said it to them, ‘What are you viewing regarding this letter?’ They said, ‘We see a Sign and find it to be in the Torah. If this Muhammad^-saww is the one who Musa^-as gave the glad tidings with, and (so did) Dawood^-as, and Isa^-as, he^-saww will suspend the Torah and Permit for us what is Prohibited unto us from before. If he^-saww were to be upon our Religion, it would be more beloved to us’.

فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ يَا قَوْمِ اخْتَرْتُمُ الدُّنْيَا عَلَى الْآخِرَةِ وَ الْعَذَابَ عَلَى الرَّحْمَةِ قَالُوا لَا قَالَ وَ كَيْفَ لَا تَتَّبِعُونَ دَاعِيَ اللَّهِ قَالُوا يَا ابْنَ سَلَامٍ وَ مَا عَلِمْنَا أَنَّ مُحَمَّداً صَادِقٌ فِيمَا يَقُولُ قَالَ فَإِذاً نَسْأَلَهُ عَنِ الْكَائِنِ وَ الْمُكَوِّنِ وَ النَّاسِخِ وَ الْمَنْسُوخِ فَإِنْ كَانَ نَبِيّاً كَمَا يَزْعُمُ فَإِنَّهُ سَيُبَيِّنُ كَمَا بَيَّنَ الْأَنْبِيَاءُ مِنْ قَبْلُ

Abdullah Bin Salam said, ‘O people! Are you choosing the world over the Hereafter, and the Punishment over the Mercy?’ They said, ‘No’. He said, ‘And how come you are not following the caller of Allah^-azwj?’ They said, ‘O Ibn Salam! And what would make us know that Muhammad^-saww is truthful in what he^-saww is saying?’ He said, ‘When we ask him^-saww about the future and the past, and the Abrogating and the Abrogated, if he^-saww was a Prophet^-saww just as he^-saww alleges, he^-saww would manifest it just as it was manifested by the Prophets^-as from before’.

قَالُوا يَا ابْنَ سَلَامٍ سِرْ إِلَى مُحَمَّدٍ حَتَّى تَنْقُضَ كَلَامَهُ وَ تَنْظُرَ كَيْفَ يَرُدُّ عَلَيْكَ الْجَوَابَ فَقَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ لَوْ كَانَ هَذَا محمد [مُحَمَّداً] الَّذِي بَشَّرَ بِهِ مُوسَى وَ عِيسَى ابْنُ مَرْيَمَ وَ كَانَ خَاتَمَ النَّبِيِّينَ فَلَوْ اجْتَمَعَ الثَّقَلَانِ الْإِنْسُ وَ الْجِنُّ عَلَى أَنْ يَرُدُّوا عَلَى مُحَمَّدٍ حَرْفاً وَاحِداً أَوْ آيَةً مَا اسْتَطَاعُوا بِإِذْنِ اللَّهِ

They said, ‘O Ibn Salam! Travel to Muhammad^-saww until you break his^-saww speech, and you see how he^-saww responds to your answer?’ He said, ‘You are an ignorant people! If this Muhammad^-saww is the one who Musa^-as and Isa Bin Maryam^-as gave the glad tidings with, and he^-saww was the last of the Prophets^-as, even if the two communities of the Jinn and the humans were to gather upon rebutting against Muhammad^-saww a single word, or a sentence, they would not be able to, by the Permission of Allah^-azwj’.

قَالُوا صَدَقْتَ يَا ابْنَ سَلَامٍ فَمَا الْحِيلَةُ قَالَ عَلَيَّ بِالتَّوْرَاةِ فَحُمِلَتِ التَّوْرَاةُ إِلَيْهِ فَاسْتَنْسَخَ مِنْهَا أَلْفَ مَسْأَلَةٍ وَ أَرْبَعَ مَسَائِلَ ثُمَّ جَاءَ بِهَا إِلَى النَّبِيِّ ص حَتَّى دَخَلَ عَلَيْهِ يَوْمَ الْإِثْنَيْنِ بَعْدَ صَلَاةِ الْفَجْرِ فَقَالَ السَّلَامُ عَلَيْكَ يَا مُحَمَّدُ

They said, ‘You speak the truth, O Ibn Salam! What is the way out?’ He said, ‘Come to me with the Torah’. They carried the Torah to him, and he copied one thousand and four questions, then came with it to the Prophet^-saww until he saw him^-saww on the day of Monday after Salat Al-Fajr, and said, ‘The greetings be unto you^-saww, O Muhammad^-saww’.

فَقَالَ النَّبِيُّ ص وَ عَلَى مَنِ اتَّبَعَ الْهُدَى وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ مَنْ أَنْتَ فَقَالَ أَنَا عَبْدُ اللَّهِ بْنُ سَلَامٍ مِنْ رُؤَسَاءِ بَنِي إِسْرَائِيلَ وَ مِمَّنْ قَرَأَ التَّوْرَاةَ وَ أَنَا رَسُولُ الْيَهُودِ إِلَيْكَ مَعَ آيَاتٍ مِنَ التَّوْرَاةِ تُبَيِّنُ لَنَا مَا فِيهَا نَرَاكَ مِنَ الْمُحْسِنِينَ

The Prophet^-saww said, ‘And (greetings be) upon the one who follows the Guidance, and Mercy of Allah^-azwj and His^-azwj Blessings! Who are you?’ He^-saww said: ‘I am Abdullah Bin Salam from the chiefs of the children of Israel, and from the ones who read the Torah, and I am a messenger of the Jews to you^-saww with Signs from the Torah. It is clear to us what is in it (and) we see you^-saww as being from the good doers’.

فَقَالَ النَّبِيُّ ص الْحَمْدُ لِلَّهِ عَلَى نَعْمَائِهِ يَا ابْنَ سَلَامٍ جِئْتَنِي سَائِلًا أَوْ مُتَعَنِّتاً قَالَ بَلْ سَائِلًا يَا مُحَمَّدُ قَالَ عَلَى الضَّلَالَةِ أَمْ عَلَى الْهُدَى قَالَ بَلْ عَلَى الْهُدَى يَا مُحَمَّدُ فَقَالَ النَّبِيُّ ص فَسَلْ عَمَّا تَشَاءُ

The Prophet^-saww said: ‘The Praise is for Allah^-azwj upon His^-azwj Favours. O Ibn Salam, you have come to me^-saww as a questioner or to be intransigent?’ He said, ‘But, as a questioner, O Muhammad^-saww’. He^-saww said: ‘Upon the straying or upon the Guidance?’ He said, ‘But, upon the Guidance, O Muhammad^-saww’. The Prophet^-saww said: ‘Then ask about whatever you like’. 

قَالَ أَنْصَفْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْكَ أَ نَبِيٌّ أَنْتَ أَمْ رَسُولٌ قَالَ أَنَا نَبِيٌّ وَ رَسُولٌ ذَلِكَ قَوْلُهُ تَعَالَى فِي الْقُرْآنِ‏ مِنْهُمْ مَنْ قَصَصْنا عَلَيْكَ وَ مِنْهُمْ مَنْ لَمْ نَقْصُصْ عَلَيْكَ‏

He said, ‘You^-saww are being fair, O Muhammad^-saww! Inform me about yourself^-saww, are you a Prophet^-as or a Rasool^-as?’ He^-saww said: ‘I^-saww am a Prophet^-saww and a Rasool^-saww. These are the Words of the Exalted in the Quran: from them were ones We Related their stories to you, and from them were ones whose stories We did not Relate to you. [40:78].

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَلَّمَكَ اللَّهُ قَبْلًا قَالَ مَا لِعَبْدٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً أَوْ مِنْ وَرَاءِ حِجَابٍ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, has Allah^-azwj Spoken to you^-saww face to face?’ He^-saww said: ‘It is not for a servant that Allah^-azwj Speaks to him except by Revelation or from behind a Veil’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي تَدْعُو بِدِينِكَ أَمْ بِدِينِ اللَّهِ قَالَ بَلْ أَدْعُو بِدِينِ اللَّهِ وَ مَا لِي دِينٌ إِلَّا مَا دَيَّنَنَا اللَّهُ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, are you^-saww by your^-saww Religion or by the Religion of Allah^-azwj?’ He^-saww said: ‘But, I^-saww call by the Religion of Allah^-azwj, and there is no Religion for me^-saww except what Allah^-azwj has Made a Religion to be’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي إِلَى مَا تَدْعُو قَالَ إِلَى الْإِسْلَامِ وَ الْإِيمَانِ بِاللَّهِ قَالَ وَ مَا الْإِسْلَامُ قَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ‏ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, what are you^-saww calling to?’ He^-saww said: ‘To Al Islam and the belief in Allah^-azwj’. He said, ‘And what is Al Islam?’ He^-saww said: ‘Testimony that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that the Hour is coming, there is no doubt in it, and that Allah^-azwj will Resurrect the ones in the graves’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ دِينٌ لِرَبِّ الْعَالَمِينَ قَالَ دِينٌ وَاحِدٌ وَ اللَّهُ تَعَالَى وَاحِدٌ لَا شَرِيكَ لَهُ قَالَ وَ مَا دِينُ اللَّهِ قَالَ الْإِسْلَامُ قَالَ وَ بِهِ دَانَ النَّبِيُّونَ مِنْ قَبْلِكَ قَالَ نَعَمْ قَالَ فَالشَّرَائِعُ قَالَ كَانَتْ مُخْتَلِفَةً وَ قَدْ مَضَتْ سُنَّةُ الْأَوَّلِينَ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, how many Religions are there for the Lord^-azwj of the worlds?’ He^-saww said: ‘One Religion, and Allah^-azwj the Exalted is One, there are no associates for Him^-azwj’. He said, ‘And what is the Religion of Allah^-azwj?’ He^-saww said: ‘Al Islam’. He said, ‘And was it a Religion of the Prophets^-as from before you^-saww?’ He^-saww said: ‘Yes’. He said, ‘(What about) the legislation?’ He^-saww said: ‘These were different, and the Sunnah (ways) of the former ones has expired’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَهْلِ الْجَنَّةِ يَدْخُلُونَ فِيهَا بِالْإِسْلَامِ أَوْ بِالْإِيمَانِ أَوْ بِالْعَمَلِ قَالَ مِنْهُمْ مَنْ يَدْخُلُ بِالثَّلَاثَةِ يَكُونُ مُسْلِماً مُؤْمِناً عَامِلًا فَيَدْخُلُ الْجَنَّةَ بِثَلَاثَةِ أَعْمَالٍ أَوْ يَكُونُ نَصْرَانِيّاً أَوْ يَهُودِيّاً أَوْ مَجُوسِيّاً فَيُسْلِمُ بَيْنَ الصَّلَاتَيْنِ وَ يُؤْمِنُ بِاللَّهِ وَ يَخْلَعُ الْكُفْرَ مِنْ قَلْبِهِ فَيَمُوتُ عَلَى مَكَانِهِ وَ لَمْ يُخَلِّفْ مِنَ الْأَعْمَالِ شَيْئاً فَيَكُونُ مِنْ أَهْلِ الْجَنَّةِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the people of the Paradise, would they be entering in it by Al Islam or by the Eman or by the deeds?’ He^-saww said: ‘From them is one who would enter by the three, happening to be Muslim, momin, worker, so he would enter the Paradise by three deeds; or he would happen to be a Christian or a Jew or a Magian, becoming a Muslim between the two Salats and believe in Allah^-azwj and shuns the Kufr from before it, and he dies upon his place and does not leave anything behind from the deeds, he would happen to be from the people of the Paradise.

فَذَلِكَ إِيمَانٌ بِلَا عَمَلٍ وَ يَكُونُ يَهُودِيّاً أَوْ نَصْرَانِيّاً يَتَصَدَّقُ وَ يُنْفِقُ فِي غَيْرِ ذَاتِ اللَّهِ فَهُوَ عَلَى الْكُفْرِ وَ الضَّلَالَةِ يَعْبُدُ الْمَخْلُوقَ دُونَ الْخَالِقِ فَإِذَا مَاتَ عَلَى دِينِهِ كَانَ فَوْقَ عَمَلِهِ فِي النَّارِ يَوْمَ الْقِيَامَةِ لِأَنَّ اللَّهَ لَا يَتَقَبَّلُ إِلَّا مِنَ الْمُتَّقِينَ

That would be the Eman without any deeds; and he would happen to be a jew or a Christian giving in charity and spending in other than the Self of Allah^-azwj, and he would be upon the Kufr and the straying, worshipping the creatures besides the Creator. When he dies upon his religion, he would be with his deeds in the Fire on the Day of Qiyamah, because Allah^-azwj does not Accept except from the pious’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ قَالَ فَأَخْبِرْنِي هَلْ أَنْزَلَ عَلَيْكَ كِتَاباً قَالَ نَعَمْ قَالَ وَ أَيُّ كِتَابٍ هُوَ قَالَ الْفُرْقَانُ قَالَ وَ لِمَ سَمَّاهُ فُرْقَاناً قَالَ لِأَنَّهُ مُتَفَرِّقُ الْآيَاتِ وَ السُّوَرِ أَنْزَلَ فِي غَيْرِ الْأَلْوَاحِ وَ غَيْرِ الصُّحُفِ وَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ أُنْزِلَتْ كُلُّهَا جُمَلًا فِي الْأَلْوَاحِ وَ الْأَوْرَاقِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, has Allah^-azwj Revealed a Book unto you^-saww?’ He^-saww said: ‘Yes’. He said, ‘And which Book is it?’ He^-saww said: ‘The Quran’. He said, ‘And why is it named as ‘Wuran’?’ He^-saww said: ‘Because it is of separate Verses and Chapters, Revealed in other than the Tablets, and without Parchments, while the Torah and the Evangel and the Psalms, all of these are totally in the Tablets and the papers’.

فَقَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي أَيُّ شَيْ‏ءٍ مُبْتَدَأُ الْقُرْآنِ وَ أَيُّ شَيْ‏ءٍ مُؤَخَّرُهُ‏ قَالَ مُبْتَدَؤُهُ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ وَ مُؤَخَّرُهُ أَبْجَدْ قَالَ مَا تَفْسِيرُ أَبْجَدْ قَالَ الْأَلِفُ آلَاءُ اللَّهِ وَ الْبَاءُ بَهَاءُ اللَّهِ وَ الْجِيمُ جَمَالُ اللَّهِ وَ الدَّالُّ دِينُ اللَّهِ وَ إِدْلَالُهُ عَلَى الْخَيْرِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, which thing begins the Quran? And which thing is its tail (ending)?’ He^-saww said: ‘It is begun by ‘In the Name of Allah^-azwj, the Beneficent, the Merciful’, and it ends by ‘ABJAD’’. He said, ‘And what is the interpretation of ABJAD?’ He^-saww said: ‘The ‘Alif’ is the Favour of Allah^-azwj, and the ‘Ba’ is the Glory of Allah^-azwj, and the ‘Jeem’ is the Beauty of Allah^-azwj, and the ‘Daal’ is the Religion of Allah^-azwj and His^-azwj Evidence upon the good.

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ سُنَّةُ اللَّهِ سَبَقَتْ رَحْمَةُ اللَّهِ غَضَبَهُ قَالَ لَمَّا عَطَسَ آدَمُ صَلَّى اللَّهُ عَلَيْهِ قَالَ‏ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ فَأَجَابَهُ رَبُّهُ يَرْحَمُكَ رَبُّكَ يَا آدَمُ فَسَبَقَتْ لَهُ ذَلِكَ الْحُسْنَى مِنْ رَبِّهِ مِنْ قَبْلِ أَنْ يَعْصِيَ اللَّهَ فِي الْجَنَّةِ

(The phrase), ‘In the Name of Allah^-azwj the Beneficent, the Merciful is a Sunnah of Allah^-azwj. The Mercy of Allah^-azwj Precedes His^-azwj Wrath. When Adam^-as sneezed, he^-as said: ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, so his^-as Lord^-azwj Answered him^-as: “Your^-as Lord^-azwj is Merciful with you^-as, O Adam^-as!” That Excellence from his^-as Lord^-azwj preceded to him^-as before he^-as disobeyed Allah^-azwj in the Paradise’.

فَقَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَرْبَعَةِ أَشْيَاءَ خَلَقَهُنَّ اللَّهُ تَعَالَى بِيَدِهِ قَالَ خَلَقَ اللَّهُ جَنَّاتِ عَدْنٍ بِيَدِهِ وَ نَصَبَ شَجَرَةَ طُوبَى فِي الْجَنَّةِ بِيَدِهِ وَ خَلَقَ آدَمَ ع بِيَدِهِ وَ كَتَبَ التَّوْرَاةَ بِيَدِهِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about four things Allah^-azwj Created by His^-azwj Hands’. He^-saww said: ‘Allah^-azwj Created the Gardens of Eden by His^-azwj Hands, and He^-azwj Planted the tree of Tooba in the Paradise by His^-azwj Hands, and Created Adam^-as by His^-azwj Hands, and Wrote the Torah by His^-azwj Hands’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ قَالَ فَمَنْ أَخْبَرَكَ بِهَذَا قَالَ جَبْرَئِيلُ ع قَالَ جَبْرَئِيلُ عَمَّنْ قَالَ عَنْ مِيكَائِيلَ قَالَ مِيكَائِيلُ عَمَّنْ قَالَ عَنْ إِسْرَافِيلَ قَالَ إِسْرَافِيلُ عَمَّنْ قَالَ عَنِ اللَّوْحِ الْمَحْفُوظِ قَالَ اللَّوْحُ عَمَّنْ قَالَ عَنِ الْقَلَمِ قَالَ الْقَلَمُ عَمَّنْ قَالَ عَنْ رَبِّ الْعَالَمِينَ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Who informed you^-saww of this?’ He^-saww said: ‘Jibraeel^-as’. He said, ‘Jibraeel^-as from who?’ He^-saww said: ‘From Mikaeel’. He said, ‘Mikaeel from who?’ He^-saww said: ‘From Israfeel’. He said, ‘Israfeel from who?’ He^-saww said: ‘From the Guarded Tablet’. He said, ‘The Tablets from who?’ He^-saww said: ‘From the Pen’. He said, ‘The Pen from who?’ He^-saww said: ‘From the Lord^-azwj of the worlds’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ قَالَ فَأَخْبِرْنِي عَنْ جَبْرَئِيلَ فِي زِيِّ الْإِنَاثِ أَمْ فِي زِيِّ الذُّكُورِ قَالَ فِي زِيِّ الذُّكُورِ لَيْسَ فِي زِيِّ الْإِنَاثِ قَالَ فَأَخْبِرْنِي مَا طَعَامُهُ قَالَ طَعَامُهُ التَّسْبِيحُ وَ شَرَابُهُ التَّهْلِيلُ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about Jibraeel^-as, is he^-as among the females or among the males?’ He^-saww said: ‘Among the males. He^-as isn’t among the females’. Inform me, what is his food?’ He^-saww said: ‘His^-as food is the Glorification (of Allah^-azwj), and his^-as drink is the extollation of Holiness (of Allah^-azwj)’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا طُولُ جَبْرَئِيلُ قَالَ إِنَّهُ عَلَى قَدْرِ بَيْنِ الْمَلَائِكَةِ لَيْسَ بِالطَّوِيلِ الْعَالِي وَ لَا بِالْقَصِيرِ الْمُتَدَانِي لَهُ ثَمَانُونَ ذُؤَابَةً وَ قُصَّتُهُ جَعْدَةٌ وَ هِلَالٌ بَيْنَ عَيْنَيْهِ أَغَرُّ أَدْعَجُ مِحْجَلٌ‏ ضَوْؤُهُ بَيْنَ الْمَلَائِكَةِ كَضَوْءِ النَّهَارِ عِنْدَ ظُلْمَةِ اللَّيْلِ‏

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, what is the length of Jibraeel^-as?’ He^-saww said: ‘He^-as is upon a measurement between the Angels, not being the tallest nor the shortest. For him^-as are eighty forelocks, and his^-as hair is wavy, and a crescent between his^-as eyes, outstanding, (wearing) a garland. His^-as illumination between the Angels is like the illumination of the day amidst the darkness of the night.

لَهُ أَرْبَعٌ وَ عِشْرُونَ جَنَاحاً خَضِراً مُشَبَّكَةً بِالدُّرِّ وَ الْيَاقُوتِ مُخَتَّمَةً بِاللُّؤْلُؤِ وَ عَلَيْهِ وِشَاحٌ‏ بِطَانَتُهُ الرَّحْمَةُ إِزَارُهُ الْكَرَامَةُ ظِهَارَتُهُ الْوَقَارُ رِيشُهُ الزَّعْفَرَانُ وَاضِحُ الْجَبِينِ أَقْنَى الْأَنْفِ‏ سَائِلُ الْخَدَّيْنِ‏ مُدَوَّرُ اللَّحْيَيْنِ حَسَنُ الْقَامَةِ لَا يَأْكُلُ وَ لَا يَشْرَبُ وَ لَا يَمَلُّ وَ لَا يَسْهُو قَائِمٌ بِوَحْيِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ

For him^-as are twenty-four green wings, knitted with gems and sapphire, sealed with pearls, and upon him^-as is a scarf its lower portion is the Mercy, and his^-as trouser is the Honour, his^-as apparent is the dignity, and his^-as beard is the saffron, and the forehead is clear, strong nose, flowing cheeks, rounded cheeks, good posture. He^-as neither eats nor drinks, nor does he^-as get tire, nor does he^-as forget, standing by the Revelation of Allah^-azwj up to the Day of Qiyamah’’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا الْوَاحِدُ وَ مَا الِاثْنَانِ وَ مَا الثَّلَاثَةُ وَ مَا الْأَرْبَعَةُ وَ مَا الْخَمْسَةُ وَ مَا السِّتَّةُ وَ مَا السَّبْعَةُ وَ مَا الثَّمَانِيَةُ وَ مَا التِّسْعَةُ وَ مَا الْعَشَرَةُ وَ مَا الْأَحَدَ عَشَرَ وَ مَا الِاثْنَا عَشَرَ وَ مَا الثَّلَاثَةَ عَشَرَ وَ مَا الْأَرْبَعَةَ عَشَرَ وَ مَا الْخَمْسَةَ عَشَرَ وَ مَا السِّتَّةَ عَشَرَ وَ مَا السَّبْعَةَ عَشَرَ وَ مَا الثَّمَانِيَةَ عَشَرَ وَ مَا التِّسْعَةَ عَشَرَ وَ مَا الْعِشْرُونَ وَ مَا الْأَحَدُ وَ عِشْرُونَ وَ مَا الِاثْنَانِ وَ عِشْرُونَ وَ ثَلَاثَةٌ وَ عِشْرُونَ وَ أَرْبَعَةٌ وَ عِشْرُونَ وَ خَمْسَةٌ وَ عِشْرُونَ وَ سِتَّةٌ وَ عِشْرُونَ وَ سَبْعَةٌ وَ عِشْرُونَ وَ ثَمَانِيَةٌ وَ عِشْرُونَ وَ تِسْعَةٌ وَ عِشْرُونَ وَ مَا الثَّلَاثُونَ وَ مَا الْأَرْبَعُونَ وَ مَا الْخَمْسُونَ وَ مَا السِّتُّونَ وَ مَا السَّبْعُونَ وَ مَا الثَّمَانُونَ وَ مَا التِّسْعَةُ وَ التِّسْعُونَ وَ مَا الْمِائَةُ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, what is the one? And what is the two? And what is the three? And what is the four? And what is the five? And what is the six? And what is the seven? And what is the eight? And what is the nine? And what is the tenth? And what is the eleven? And what is the twelve? And what is the thirteen? And what is the fourteen? And what is the fifteen? And what is the sixteen? And what is the seventeen? And what is the eighteen? And what is the nineteen? And what is the twenty? And what is the twenty-one? And what is the twenty-two? And what is the twenty-three? And what is the twenty-four? And what is the twenty-five? And what is the twenty-six? And what is the twenty-seven? And what is the twenty-eight? And what is the twenty-nine? And what is the thirty? And what is the forty? And what is the fifty? And what is the sixty? And what is the seventy? And what is the eighty? And what is the ninety-nine? And what is the hundred?’

قَالَ نَعَمْ يَا ابْنَ سَلَامٍ أَمَّا الْوَاحِدُ فَ هُوَ اللَّهُ الْواحِدُ الْقَهَّارُ لا شَرِيكَ لَهُ‏ وَ لَا صَاحِبَةَ لَهُ وَ لَا وَلَدَ لَهُ‏ يُحْيِي وَ يُمِيتُ‏ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

He^-saww said: ‘Yes, O Ibn Salam! As for the one, He^-azwj is Allah^-azwj, the One, the Subduer. There is neither an associate for Him^-azwj, nor a female companion for Him^-azwj nor any child for Him^-azwj. He^-azwj Revives and Causes to die. In His^-azwj Hand is the good, and He^-azwj is Able upon all things’.

وَ أَمَّا الِاثْنَانِ فَآدَمُ وَ حَوَّاءُ كَانَا زَوْجَيْنِ فِي الْجَنَّةِ قَبْلَ أَنْ يَخْرُجَا مِنْهَا

As for the two – It is Adam^-as and Hawwa^-as. They^-as were spouses in the Paradise before they^-as came out from it’.

وَ أَمَّا الثَّلَاثَةُ فَجَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ وَ هُمْ رُؤَسَاءُ الْمَلَائِكَةِ وَ هُمْ عَلَى وَحْيِ رَبِّ الْعَالَمِينَ

And as for the three – Jibraeel^-as, and Mikaeel^-as and Israfeel^-as, and they^-as are the chiefs of the Angels, and they^-as are upon Revelation of the Lord^-azwj of the worlds.

وَ أَمَّا الْأَرْبَعَةُ فَالتَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ

And as for four – The Torah, and the Evangel, and the Psalms and the Quran.

وَ أَمَّا الْخَمْسَةُ أُنْزِلَ عَلَيَّ وَ عَلَى أُمَّتِي خَمْسُ صَلَوَاتٍ لَمْ تُنْزَلْ عَلَى مَنْ قَبْلِي وَ لَا تُفْتَرَضُ عَلَى أُمَّةٍ بَعْدِي لِأَنَّهُ لَا نَبِيَّ بَعْدِي

And as for the five – Five Salats have been Revealed unto me^-saww and upon my^-saww community, not having been Revealed upon the ones before me^-saww, nor will it be Obligated upon any community from after me^-saww, because there is no Prophet^-as (to come) after me^-saww.

وَ أَمَّا السِّتَّةُ خَلَقَ اللَّهُ‏ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ‏

And as for the six – Allah^-azwj Created the skies and the earth in six days.

وَ أَمَّا السَّبْعَةُ فَسَبْعُ سَمَاوَاتٍ شِدَادٍ وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ وَ بَنَيْنا فَوْقَكُمْ سَبْعاً شِداداً

As for the seven – Seven strong skies, and these are the Words of the Exalted: And We Built seven strong (skies) above you [78:12].

وَ أَمَّا الثَّمَانِيَةُ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ يَوْمَئِذٍ تُعْرَضُونَ‏

And as for the eight – They shall hold above them the Throne of your Lord on that Day [69:17] On the Day you will be presented [69:18].

وَ أَمَّا التِّسْعَةُ آتَيْنا مُوسى‏ تِسْعَ آياتٍ بَيِّناتٍ‏

As for the nine – Musa^-as was Given nine signs as proofs.

وَ أَمَّا الْعَشَرَةُ تِلْكَ عَشَرَةٌ كامِلَةٌ

And as for the ten – These are ten phrases.

وَ أَمَّا الْأَحَدَ عَشَرَ قَوْلُ يُوسُفَ لِأَبِيهِ‏ يا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَباً

And as for the eleven – The words of Yusuf^-as to his^-as father^-as: ‘O my father! I saw eleven stars [12:4].

وَ أَمَّا الِاثْنَا عَشَرَ فَالسَّنَةُ تَأْتِي كُلَّ عَامٍ اثْنَا عَشَرَ شَهْراً جَدِيداً

And as for the twelve – The year. The year given comes with twelve months, anew.

وَ أَمَّا الثَّلَاثَةَ عَشَرَ كَوْكَباً فَهُمْ إِخْوَةُ يُوسُفَ وَ أَمَّا الشَّمْسُ وَ الْقَمَرُ فَالْأُمُّ وَ الْأَبُ‏

And as for thirteen – Stars, and they were the brother of Yusuf^-as. And as for the sun and moon, it is the mother and the father^-as.

وَ أَمَّا الْأَرْبَعَةَ عَشَرَ فَهُوَ أَرْبَعَةَ عَشَرَ قِنْدِيلًا مِنْ نُورٍ مُعَلَّقاً بَيْنَ الْعَرْشِ وَ الْكُرْسِيِّ طُولُ كُلِّ قِنْدِيلٍ مَسِيرَةُ مِائَةِ سَنَةٍ

And as for the fourteen – There are fourteen lanterns of light hanging between the Throne and the Chair, the length of each lantern being a travel distance of a hundred years.

وَ أَمَّا الْخَمْسَةَ عَشَرَ فَإِنَّ الْقُرْآنَ أُنْزِلَ عَلَى آيَاتٍ مُفَصَّلَاتٍ فِي خَمْسَةَ عَشَرَ يَوْماً خَلَا مِنْ شَهْرِ رَمَضَانَ‏ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاسِ وَ بَيِّناتٍ مِنَ الْهُدى‏ وَ الْفُرْقانِ‏

And as for the fifteen – The Quran was Revealed unto me^-saww, joined Verses in fifteen days from The Month of Ramazan is that in which the Quran was Revealed, a Guidance for the people, and clear evidence from the Guidance and the Furqan [2:185].

وَ أَمَّا السِّتَّةَ عَشَرَ فَسِتَّةَ عَشَرَ صَفّاً مِنَ الْمَلَائِكَةِ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ‏ وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ‏

And as for the sixteen – There are sixteen rows of Angels surrounding the Throne, and these are His^-azwj Words: surrounding the Throne [39:75].

وَ أَمَّا السَّبْعَةَ عَشَرَ فَسَبْعَةَ عَشَرَ اسْماً مِنْ أَسْمَاءِ اللَّهِ تَعَالَى مَكْتُوباً بَيْنَ الْجَنَّةِ وَ النَّارِ وَ لَوْ لَا ذَلِكَ لَزَفَرَتْ جَهَنَّمُ زَفْراً فَتُحْرِقُ مَنْ فِي السَّمَاوَاتِ وَ مَنْ فِي الْأَرْضِ

As for the seventeen – Seventeen Names from the Names of Allah^-azwj the Exalted are Inscribed between the Paradise and the Fire, and had it not been that, Hell would have exhaled with an exhalation and incinerated the ones in the skies and the ones in the earth.

وَ أَمَّا الثَّمَانِيَةَ عَشَرَ فَثَمَانِيَةَ عَشَرَ حِجَاباً مِنْ نُورٍ مُعَلَّقٍ بَيْنَ الْكُرْسِيِّ وَ الْحُجُبِ وَ لَوْ لَا ذَلِكَ لَذَابَتْ صُمُّ الْجِبَالِ الشَّوَامِخِ فَاحْتَرَقَتِ الْإِنْسُ وَ الْجِنُّ مِنْ نُورِ اللَّهِ

And as for the eighteen – There are eighteen Veils of Light hanging between the Chair and the Veils, and had it not been that, the peaks of the majestic mountains would have melted, and the humans and the Jinn would have been incinerated from the Light of Allah^-azwj’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ

He said, ‘You^-saww speak the truth, O Muhammad^-saww’.

قَالَ وَ أَمَّا التِّسْعَةَ عَشَرَ فَهِيَ‏ سَقَرُ لا تُبْقِي وَ لا تَذَرُ لَوَّاحَةٌ لِلْبَشَرِ عَلَيْها تِسْعَةَ عَشَرَ ‏

He^-saww said: ‘The nineteen – It is Saqar, It neither lets remain nor spares (anyone) [74:28] Scorching for the person [74:29] Upon it are nineteen [74:30].

وَ أَمَّا الْعِشْرُونَ أَنْزَلَ الزَّبُورَ عَلَى دَاوُدَ فِي عِشْرِينَ يَوْماً خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ وَ ذَلِكَ قَوْلُهُ تَعَالَى فِي الْقُرْآنِ‏ وَ آتَيْنا داوُدَ زَبُوراً

 And as for the twenty – The Psalms were Revealed unto Dawood^-as in twenty days, from the Month of Ramazan, and these are the Words of the Exalted regarding the Quran: and to Dawood We Gave the Psalms [17:55].

وَ أَمَّا أَحَدٌ وَ عِشْرُونَ فَتَلَا سُلَيْمَانُ بْنُ دَاوُدَ وَ سَبَّحَتْ مَعَهُ الْجِبَالُ

And as for twenty-one, Suleyman Bin Dawood^-as recited and the mountains glorified (Allah^-azwj) along with him^-as.

وَ أَمَّا الِاثْنَانِ وَ الْعِشْرُونَ تَابَ اللَّهُ عَلَى دَاوُدَ وَ غَفَرَ لَهُ ذَنْبَهُ وَ لَيَّنَ الْحَدِيدَ يَتَّخِذُ مِنْهُ السَّابِغَاتِ وَ هِيَ الدُّرُوعُ

And as for the twenty-two, Allah^-azwj Turned to Dawood^-as and Forgave him^-as his^-as sins, and Softened the iron, he^-as took coats of mail, from it, and it is the armour. 

وَ أَمَّا الثَّلَاثَةُ وَ الْعِشْرُونَ أَنْزَلَ الْمَائِدَةَ فِيهِ مِنْ شَهْرِ الصِّيَامِ عَلَى عِيسَى ع

And as for the twenty-three, the meal was Sent down during it from the Month of Fasting, unto Isa^-as.

وَ أَمَّا الْأَرْبَعَةُ وَ الْعِشْرُونَ‏ كَلَّمَ اللَّهُ مُوسى‏ تَكْلِيماً

And as for the twenty-four, Allah^-azwj Spoke to Musa^-as in a conversation.

وَ أَمَّا الْخَمْسَةُ وَ الْعِشْرُونَ فَلَقَ الْبَحْرَ لِمُوسَى وَ لِبَنِي إِسْرَائِيلَ

And as for the twenty-five, the sea was Split for Musa^-as and for the Children of Israel.

وَ أَمَّا السِّتَّةُ وَ الْعِشْرُونَ أَنْزَلَ اللَّهُ عَلَى مُوسَى التَّوْرَاةَ

And as for the twenty-six, Allah^-azwj Revealed the Torah unto Musa^-as.

وَ أَمَّا السَّبْعَةُ وَ الْعِشْرُونَ أَلْقَتِ الْحُوتُ يُونُسَ بْنَ مَتَّى مِنْ بَطْنِهَا

And as for the twenty-seven, the whale threw out Yunus Bin Mata^-as from its belly.

وَ أَمَّا الثَّمَانِيَةُ وَ الْعِشْرُونَ رَدَّ اللَّهُ بَصَرَ يَعْقُوبَ عَلَيْهِ

And as for the twenty-eight, Allah^-azwj Returned the sight of Yaqoub^-as unto him^-as.

وَ أَمَّا التِّسْعَةُ وَ الْعِشْرُونَ رَفَعَ اللَّهُ إِدْرِيسَ‏ مَكاناً عَلِيًّا

And as for the twenty-nine, Allah^-azwj Raised Idrees^-as to a lofty place.

وَ أَمَّا الثَّلَاثُونَ‏ وَ واعَدْنا مُوسى‏ ثَلاثِينَ لَيْلَةً وَ أَتْمَمْناها بِعَشْرٍ فَتَمَّ مِيقاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً

And as for thirty (and forty) – And We Appointed thirty nights for Musa and Completed it with ten (more), so the complete time with his Lord was of forty nights [7:142].

وَ أَمَّا الْخَمْسُونَ يَوْماً كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

And as for the fifty – A Day, the measurement of it would be of fifty thousand years.

وَ أَمَّا السِّتُّونَ فَالْأَرْضُ لَهَا سِتُّونَ عِرْقاً وَ النَّاسُ خُلِقُوا عَلَى سِتِّينَ يَوْماً [نَوْعاً]

And as for the sixty – The earth has sixty strains, and the people were Created upon sixty days (types).

وَ أَمَّا السَّبْعُونَ‏ وَ اخْتارَ مُوسى‏ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقاتِنا

And as for the seventy – And Musa chose seventy men of his community for Our Appointment [7:155]

وَ أَمَّا الثَّمَانُونَ فَشَارِبُ الْخَمْرِ يُجْلَدُ بَعْدَ تَحْرِيمِهِ ثَمَانِينَ سَوْطاً

And as for the eighty – The drinker of the wine would be whipped, after its Prohibition, eighty lashes.

وَ أَمَّا التِّسْعَةُ وَ التِّسْعُونَ‏ لَهُ تِسْعٌ وَ تِسْعُونَ نَعْجَةً

And as for the ninety-nine, For him are ninety nine ewes [38:23].

وَ أَمَّا الْمِائَةُ فَ الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ

And as for the hundred – The adulterer and the adulteress, each one of them would be whipped one hundred lashes.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ آدَمَ ع كَيْفَ خُلِقَ وَ مِنْ أَيِّ شَيْ‏ءٍ خُلِقَ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! inform me about Adam^-as, how was he^-as Created? And from which thing was he^-as Created?’

قَالَ نَعَمْ إِنَّ اللَّهَ سُبْحَانَهُ وَ بِحَمْدِهِ وَ تَقَدَّسَتْ أَسْمَاؤُهُ وَ لَا إِلَهَ غَيْرُهُ خَلَقَ آدَمَ مِنَ الطِّينِ وَ الطِّينَ مِنَ الزَّبَدِ وَ الزَّبَدَ مِنَ الْمَوْجِ وَ الْمَوْجَ مِنَ الْبَحْرِ وَ الْبَحْرَ مِنَ الظُّلْمَةِ وَ الظُّلْمَةَ مِنَ النُّورِ وَ النُّورَ مِنَ الْحَرْفِ وَ الْحَرْفَ مِنَ الْآيَةِ وَ الْآيَةَ مِنَ السُّورَةِ وَ السُّورَةَ مِنَ الْيَاقُوتَةِ وَ الْيَاقُوتَةَ مِنْ كُنْ وَ كُنْ مِنْ لَا شَيْ‏ءَ

He^-saww said: ‘Yes. Allah^-azwj, Glorious is He^-azwj, and by His^-azwj Praise, and Holy are His^-azwj Names, and there is no god apart from Him^-azwj, Created Adam^-as from the clay, and the clay is from the foam, and the foam is from the wave, and the wave is from the ocean, and the ocean is from the darkness, and the darkness is from the Light, and the Light is from the Word, and the Word is from the Verse, and the Verse is from the Chapter, and the Chapter is from the sapphire, and the sapphire is from ‘Be’, and the ‘Be’ is from nothing’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ لِعَبْدٍ مِنَ الْمَلَائِكَةِ

He said, ‘You speak the truth, O Muhammad^-saww! inform me, how many from the Angels are for a servant?’

قَالَ لِكُلِّ عَبْدٍ مَلَكَانِ مَلَكٌ عَنْ يَمِينِهِ وَ مَلَكٌ عَنْ شِمَالِهِ الَّذِي عَنْ يَمِينِهِ يَكْتُبُ الْحَسَنَاتِ

He^-saww said: ‘For every servant there are two Angels – an Angel on his right and an Angel on his left. The one on his right write the good deeds, and the one on the left writes the evil deeds’.

وَ الَّذِي عَنْ شِمَالِهِ يَكْتُبُ السَّيِّئَاتِ قَالَ فَأَيْنَ يَقْعُدُ الْمَلَكَانِ وَ مَا قَلَمُهُمَا وَ مَا دَوَاتُهُمَا وَ مَا لَوْحُهُمَا

He said, ‘so, where do the Angels sit? And what is their pen? And what is their ink pot? And what is their tablet?’

قَالَ مَقْعَدُهُما كَتِفَاهُ وَ قَلَمُهُمَا لِسَانُهُ وَ دَوَاتُهُمَا حَلْقُهُ وَ مِدَادُهُمَا رِيقُهُ وَ لَوْحُهُمَا فُؤَادُهُ يَكْتُبُونَ أَعْمَالَهُ إِلَى مَمَاتِهِ

He^-saww said: ‘Their sitting is upon his shoulders, and their pen is his tongue, and their ink pot is his throat, and their ink is his saliva, and their tablet is his heart. They are writing his deeds until his death’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا خَلَقَ اللَّهُ بَعْدَ ذَلِكَ قَالَ‏ ن وَ الْقَلَمِ‏ قَالَ وَ مَا تَفْسِيرُ ن وَ الْقَلَمِ‏ قَالَ النُّونُ اللَّوْحُ الْمَحْفُوظُ وَ الْقَلَمُ نُورٌ سَاطِعٌ وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, what did Allah^-azwj Create after that?’ He^-saww said: ‘Noon and the Pen [68:1]’. He said, ‘And what is the interpretation of Noon and the Pen [68:1]?’ He^-saww said: ‘The ‘Noon’ is the Guarded Tablet, and the ‘Pen’ is a shining Light, and these are the Words of the Exalted: Noon and the Pen, and what they will be writing! [68:1]’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا طُولُهُ وَ مَا عَرْضُهُ وَ مَا مِدَادُهُ وَ أَيْنَ مَجْرَاهُ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, what is its length? And what is its width? And what is its ink? And where is its flow?’

قَالَ طُولُ الْقَلَمِ خَمْسُمِائَةِ سَنَةٍ وَ عَرْضُهُ مَسِيرَةُ ثَمَانِينَ سَنَةً يَخْرُجُ الْمِدَادُ مِنْ بَيْنِ أَسْنَانِهِ يَجْرِي فِي اللَّوْحِ الْمَحْفُوظِ بِأَمْرِ اللَّهِ وَ سُلْطَانِهِ

He^-saww said, ‘The length of the Pen is of (a travel distance of) five hundred years, and its width is a travel distance of eighty years. The ink comes out from between its two teeth, flowing in the Guarded Tablet by the Command of Allah^-azwj and His^-azwj Authorisation’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ اللَّوْحِ الْمَحْفُوظِ مِمَّا هُوَ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the Guarded Tablet, what is it from?’

قَالَ مِنْ زُمُرُّدَةٍ خَضْرَاءَ أَجْوَافُهُ اللُّؤْلُؤُ بِطَانَتُهُ الرَّحْمَةُ

He^-saww said: ‘From green emeralds, its interior is of pearls, its esoteric is the Mercy’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي كَمْ لَحْظَةً لِرَبِّ الْعَالَمِينَ فِي اللَّوْحِ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ ‏

He said, ‘You speak the truth, O Muhammad^-saww! Inform me, how many Glances are there for the Lord^-azwj of the worlds in the Tablet, during every day and night?’

قَالَ ثَلَاثُمِائَةٍ وَ سِتُّونَ لَحْظَةً

He^-saww said: ‘Three hundred and sixty Glances’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي أَيْنَ هَبَطَ آدَمُ ع قَالَ بِالْهِنْدِ قَالَ حَوَّاءُ قَالَ بِجُدَّةَ قَالَ إِبْلِيسُ قَالَ بِأَصْفَهَانَ قَالَ فَمَا كَانَ لِبَاسُ آدَمَ حَيْثُ أُنْزِلَ مِنَ الْجَنَّةِ قَالَ وَرَقَاتٌ مِنْ وَرَقِ الْجَنَّةِ كَانَ مُتَّزِراً بِوَاحِدَةٍ مُرْتَدِياً بِالْأُخْرَى وَ مُعْتَمّاً بِالثَّالِثِ قَالَ فَمَا كَانَ لِبَاسُ حَوَّاءَ قَالَ شَعْرُهَا كَانَ يَبْلُغُ الْأَرْضَ قَالَ فَأَيْنَ اجْتَمَعَا قَالَ بِعَرَفَاتٍ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me, where did Adam^-as descend? He^-saww said: ‘In India’. He said, ‘Hawwa^-as?’ He^-saww said: ‘At Jeddah’. He said, ‘Iblees^-la?’ He^-saww said: ‘At Isfahan’. He said, ‘What was the clothing of Adam^-as when he^-as descended from the Paradise?’ He^-saww said: ‘Leaves, from the leaves of the Paradise. He^-as trousered (himself^-as) with one, and dressed (shirted) with the other, and turbaned with the third’. He said, ‘So what was the clothing of Hawwa^-as?’ He^-saww said: ‘Her^-as hair used to reach the ground’. He said, ‘So where did they^-as get together?’ He^-saww said: ‘At Arafaat’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ أَوَّلِ رُكْنٍ وَضَعَ اللَّهُ تَعَالَى فِي الْأَرْضِ قَالَ الرُّكْنَ الَّذِي بِمَكَّةَ وَ ذَلِكَ قَوْلُهُ تَعَالَى فِي الْقُرْآنِ‏ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the first foundation stone which Allah^-azwj the Exalted Placed in the earth?’ He^-saww said: ‘The foundation stone which is at Makkah, and these are the Words of the Exalted in the Quran: Surely, the first House Placed for the people is the one at Bakka, Blessed, [3:96]’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ قَالَ فَأَخْبِرْنِي عَنْ آدَمَ خُلِقَ مِنْ حَوَّاءَ أَوْ حَوَّاءُ خُلِقَتْ مِنْ آدَمَ قَالَ بَلْ خُلِقَتْ حَوَّاءُ مِنْ آدَمَ وَ لَوْ أَنَّ آدَمَ خُلِقَ مِنْ حَوَّاءَ لَكَانَ الطَّلَاقُ بِيَدِ النِّسَاءِ وَ لَمْ يَكُنْ بِيَدِ الرِّجَالِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about Adam^-as, was he^-as Created from Hawwa^-as, or was Hawwa^-as Created from Adam^-as?’ He^-saww said: ‘But, Hawwa^-as was Created from Adam^-as, and had Adam^-as been Created from Hawwa^-as, the divorce would have been in the hands of the women and would not have happened to be in the hands of the men’.

قَالَ مِنْ كُلِّهِ أَوْ بَعْضِهِ قَالَ بَلْ مِنْ بَعْضِهِ وَ لَوْ خُلِقَتْ حَوَّاءُ مِنْ كُلِّهِ لَجَازَ الْقِصَاصُ فِي النِّسَاءِ كَمَا يَجُوزُ فِي الرِّجَالِ

He said, ‘From all of him^-as or from part of him^-as?’ He^-saww said: ‘But, from part of him^-saww, and had Hawwa^-as been Created from all of him^-as, the retaliation would have been allowed regarding the women just as it is allowed regarding the men’.

قَالَ فَمِنْ ظَاهِرِهِ أَوْ مِنْ بَاطِنِهِ قَالَ بَلْ مِنْ بَاطِنِهِ وَ لَوْ خُلِقَتْ مِنْ ظَاهِرِهِ لَكُشِفَتِ النِّسَاءُ كَمَا يَنْكَشِفُ الرِّجَالُ فَلِذَلِكَ النِّسَاءُ مُسْتَتِرَاتٌ

He said, ‘Was it from his^-as exterior or from his^-as interior?’ He^-saww said: ‘But, from his^-as interior, and had she^-as been Created from his^-as apparent, the women would have been uncovered just as the men are uncovered, therefore due to that the women are veiled’.

قَالَ مِنْ يَمِينِهِ أَوْ مِنْ شِمَالِهِ قَالَ بَلْ مِنْ شِمَالِهِ وَ لَوْ خُلِقَتْ مِنْ يَمِينِهِ لَكَانَ حَظُّ الذَّكَرِ وَ الْأُنْثَى وَاحِداً فَلِذَلِكَ لِلذَّكَرِ سَهْمَانِ وَ لِلْأُنْثَى سَهْمٌ وَ شَهَادَةُ امْرَأَتَيْنِ بِرَجُلٍ وَاحِدٍ

He said, ‘From his^-as right or from his^-as left?’ He^-saww said: ‘But, from his^-as left, and had she^-as been Created from his^-as right, there would have been one share of the male and one share for the female, therefore due to that there are two shares for the male, and one share for the females, and a testimony of two women (equates to) one testimony of a man’.

قَالَ فَمِنْ أَيِّ مَوْضِعٍ خُلِقَتْ مِنْ آدَمَ قَالَ ص مِنْ ضِلْعِهِ الْأَيْسَرِ

He said, ‘From which place of Adam^-as was she^-as Created from?’ He^-saww said: ‘From his^-as left rib’.

قَالَ مَنْ سَكَنَ الْأَرْضَ قَبْلَ آدَمَ قَالَ الْجِنُّ قَالَ وَ بَعْدَ الْجِنِّ قَالَ الْمَلَائِكَةُ قَالَ وَ بَعْدَ الْمَلَائِكَةِ قَالَ آدَمُ قَالَ فَكَمْ كَانَ بَيْنَ الْجِنِّ وَ بَيْنَ الْمَلَائِكَةِ قَالَ سَبْعَةَ آلَافِ سَنَةٍ قَالَ فَبَيْنَ الْمَلَائِكَةِ وَ بَيْنَ آدَمَ قَالَ أَلْفَيْ أَلْفِ سَنَةٍ

He said, ‘Who settled the earth before Adam^-as?’ He^-saww said: ‘The Jinn’. He said, ‘And after the Jinn?’ He^-saww said: ‘The Angels’. He said, ‘And after the Angels?’ He^-saww said: ‘Adam^-as’. So, how much (time) was there between the Jinn and the Angels?’ He^-saww said: ‘Seven thousand years’. He said, ‘Between the Angels and Adam^-as?’ He^-saww said: ‘Two million years’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ آدَمَ حَجَّ الْبَيْتَ قَالَ نَعَمْ قَالَ مَنْ حَلَقَ رَأْسَ آدَمَ قَالَ جَبْرَئِيلُ قَالَ مَنْ خَتَنَ آدَمَ قَالَ اخْتَتَنَ بِنَفْسِهِ قَالَ وَ مَنِ اخْتَتَنَ بَعْدَ آدَمَ قَالَ إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ ع

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about Adam^-as, did he^-as perform Hajj of the House (Kabah)?’ He^-saww said: ‘Yes’. He said, ‘Who Created the head of Adam^-as?’ He^-saww said: ‘Jibraeel^-as’. He said, ‘Who circumcised Adam^-as?’ He^-azwj was circumcised by himself^-as’. He said, ‘And who was circumcised after Adam^-as?’ He^-saww said: ‘Ibrahim^-as, the Friend of the Beneficent’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ رَسُولٍ لَا مِنَ الْإِنْسِ وَ لَا مِنَ الْجِنِّ وَ لَا مِنَ الْوَحْشِ قَالَ‏ فَبَعَثَ اللَّهُ غُراباً يَبْحَثُ فِي الْأَرْضِ‏

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about a messenger who is neither from the human beings, nor from the Jinn, nor from the animals?’ He^-saww said: ‘Allah^-azwj Sent a crow to dig in the ground’. 

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ بُقْعَةٍ أَضَاءَتْهُ الشَّمْسُ مَرَّةً وَ لَا تَعُودُ أُخْرَى إِلَى يَوْمِ الْقِيَامَةِ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about a spot of the earth, at times the sun shone upon it once and will not repeat again up to the Day of Qiyamah?’

قَالَ لَمَّا ضَرَبَ مُوسَى الْبَحْرَ بِعَصَاهُ انْفَلَقَ الْبَحْرُ بِاثْنَتَيْ عَشْرَةَ قِطْعَةً وَ أَضَاءَتِ الشَّمْسُ عَلَى أَرْضِهِ فَلَمَّا غَرَّقَ اللَّهُ فِرْعَوْنَ وَ جُنُودَهُ أَطْبَقَ الْبَحْرُ وَ لَا تُضِي‏ءُ الشَّمْسُ إِلَى تِلْكَ الْبُقْعَةِ إِلَى يَوْمِ الْقِيَامَةِ

He^-saww said: ‘When Musa^-as struck the sea with his^-as staff, the sea was cleft asunder into twelve pieces, and the sun shone upon its ground. When Allah^-azwj Drowned Pharaoh^-la and his^-la army, the sea layered and the sun will not be shining on that spot up to the Day of Qiyamah’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنْ بَيْتٍ لَهُ اثْنَا عَشَرَ بَاباً أُخْرِجَ مِنْهُ اثْنَا عَشَرَ رِزْقاً لِاثْنَيْ عَشَرَ وَلَداً

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about a house having twelve doors for it. Twelve sustenance(s) come out from it for twelve children’.

قَالَ لَمَّا دَخَلَ مُوسَى الْبَحْرَ مَرَّ بِصَخْرَةٍ بَيْضَاءَ مُرَبَّعَةً كَالْبَيْتِ فَشَكَا بَنُو إِسْرَائِيلَ الْعَطَشَ إِلَى مُوسَى فَضَرَبَهَا بِعَصَاهُ فَانْفَجَرَتْ مِنْهَا اثْنَا عَشَرَ عَيْناً مِنِ اثْنَيْ عَشَرَ بَاباً

He^-saww said: ‘When Musa^-as entered the sea, he^-as passed by a white rock, square like the House (Kaaba). The Children of Israel complained of the thirst to Musa^-as, and he^-as struck it with his^-as stick, and twelve springs burst forth from it, from twelve doors’’.

أقول إلى هنا انتهى ما وجدنا من الخبر و قد كان سقط منه أشياء في المنقول منه و كان فيه بعض التصحيف فنقلنا كما وجدنا

I (Majlisi) am saying, ‘Up to here ends what we found from the Hadeeth, and certain things have been dropped from it during the copying from it, and there were some distortions in it, but we copied it just as we found it’’.[26]

باب 3 نادر

CHAPTER 3 – MISCELLANEOUS

1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: مَرَّ بَعْضُ الصَّحَابَةِ بِرَاهِبٍ فَكَلَّمَهُ بِشَيْ‏ءٍ فَقَالَ لَهُ الرَّاهِبُ يَا عَبْدَ اللَّهِ إِنَّ دِينَكَ جَدِيدٌ وَ دِينِي خَلَقٌ فَلَوْ قَدْ خَلُقَ دِينُكَ لَمْ يَكُنْ شَيْ‏ءٌ أَحَبَّ إِلَيْكَ مِنْ مِثْلِهَا

Haroun, from Ibn Ziyad,

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘One of the companions passed by a monk, and he spoke to him with something, so the monk said, ‘O servant of Allah^-azwj! Your Religion is new and my religion is worn out (old). If your Religion had been worn out (old), there would not have been anything more beloved to you than its like’’.[27]

إلى هنا تم الجزء التاسع من كتاب بحار الانوار

Up to here completes the ninth volume from the book Bihar Al Anwaar

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[1] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 1

[2] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 2

[3] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 3

[4] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 4

[5] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 5

[6] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 6

[7] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 1

[8] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 2

[9] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 3

[10] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 4

[11] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 5

[12] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 6

[13] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 7

[14] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 8

[15] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 9

[16] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 10

[17] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 11

[18] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 12

[19] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 13

[20] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 14

[21] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 15

[22] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 16

[23] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 17

[24] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 18

[25] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 19

[26] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 20

[27] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 3 H 1