Part 3 out of 4
Volume 93
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 24 أصناف مستحق الخمس و كيفية القسمة عليهم
CHAPTER 24 – TYPES OF ONES DESERVING OF THE KHUMS, AND METHOS OF THE DISTRIBUTION TO THEM
الآيات الأنفال وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَ ما أَنْزَلْنا عَلى عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ وَ اللَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ
The Verses – (Surah) Al Anfaal: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer, if you believe in Allah and in what We Revealed unto Our servant, on the Day of Distinction, the day on which the two parties met; and Allah is Able upon all things [8:41].
الحشر ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الْأَغْنِياءِ مِنْكُمْ.
(Surah) Al Hashr: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, so that it would not happen to be circulated between the rich ones from you. [59:7].
1- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى فَقِيلَ لَهُ أَ فَرَأَيْتَ إِنْ كَانَ صِنْفٌ مِنْ هَذِهِ الْأَصْنَافِ أَكْثَرَ وَ صِنْفٌ أَقَلَّ مِنْ صِنْفٍ كَيْفَ يُصْنَعُ بِهِ
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘Al-Reza-asws was asked about Words of Allah-azwj Blessed and Exalted: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, [8:41]. It was said to him-asws, ‘What is your-asws view, if a type from these types was more (in number), and a type is less from a type, how would it be dealt with?’
قَالَ ذَلِكَ إِلَى الْإِمَامِ ع أَ رَأَيْتَ رَسُولَ اللَّهِ ص كَيْفَ صَنَعَ أَ لَيْسَ إِنَّمَا كَانَ يَفْعَلُ مَا يَرَى هُوَ وَ كَذَلِكَ الْإِمَامُ.
He-asws said: ‘That is up to the Imam-asws. Do you not see how Rasool-Allah-saww had done? Hadn’t he-saww does what he-asws saw fit? And like that is the Imam-asws’’.[1]
2- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ شَاذَوَيْهِ وَ ابْنُ مَسْرُورٍ مَعاً عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ قَالَ: احْتَجَّ الرِّضَا ع عَلَى عُلَمَاءِ الْعَامَّةِ فِي فَضْلِ الْعِتْرَةِ الطَّاهِرَةِ بِحَضْرَةِ الْمَأْمُونِ فَقَالَ ع فِيمَا قَالَ وَ أَمَّا الثَّامِنَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) Al ‘Al Amaali’ of Al Sadouq – Ibn Shazawayh and Ibn Masrour, both together from Muhammad Al Himeyri, from his father, from Al Rayyan who said,
‘Al-Reza-asws argued against scholars of the general Muslims regarding merits of the Pure Offspring, in the presence of (the caliph) Al-Mamoun: ‘And as for the eighth, so Allah-azwj Mighty and Majestic is Saying: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin [8:41].
فَقَرَنَ سَهْمَ ذِي الْقُرْبَى مَعَ سَهْمِهِ وَ سَهْمِ رَسُولِهِ فَهَذَا فَصْلٌ أَيْضاً بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ اللَّهَ جَعَلَهُمْ فِي حَيِّزٍ وَ جَعَلَ النَّاسَ فِي حَيِّزٍ دُونَ ذَلِكَ وَ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَ اصْطَفَاهُمْ فِيهِ فَبَدَأَ بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِذِي الْقُرْبَى
Thus, He-azwj Paired the portion of the relatives with His-azwj Portion and the portion of His-azwj Rasool-saww. So this is a merit as well between the Progeny-asws and the people, because Allah-azwj Exalted Made them-asws to be in goodness and Made the people to be in goodness besides that, and was Pleased for them-asws what He-azwj was Pleased for Himself, and Chose them-asws with regards to it. Thus He-azwj Began with Himself-azwj, then with His-azwj Rasool-as, then with the relatives.
بِكُلِّ مَا كَانَ مِنَ الْفَيْءِ وَ الْغَنِيمَةِ وَ غَيْرِ ذَلِكَ مِمَّا رَضِيَهُ جَلَّ وَ عَزَّ لِنَفْسِهِ وَ رَضِيَهُ لَهُمْ فَقَالَ وَ قَوْلُهُ الْحَقُ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى
Therefore, everything which was from Al Fey and the booty and other than that from what the Majestic and Mighty is Pleased for Himself-azwj, Necessitated for them. He-azwj Said and His-azwj Word is the Truth: And know that whatever booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin [8:41].
فَهَذَا تَأْكِيدٌ مُؤَكَّدٌ وَ أَثَرٌ قَائِمٌ لَهُمْ إِلَى يَوْمِ الْقِيَامَةِ فِي كِتَابِ اللَّهِ النَّاطِقِ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
This is an emphatic confirmation, and an impact established for them up to the Day of Judgment in the Speaking Book of Allah-azwj which Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42].
وَ أَمَّا قَوْلُهُ وَ الْيَتامى وَ الْمَساكِينِ فَإِنَّ الْيَتِيمَ إِذَا انْقَطَعَ يُتْمُهُ خَرَجَ مِنَ الْغَنَائِمِ وَ لَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ وَ كَذَلِكَ الْمِسْكِينُ إِذَا انْقَطَعَ مَسْكَنَتُهُ لَمْ يَكُنْ لَهُ نَصِيبٌ مِنَ الْغُنْمِ وَ لَا يَحِلُّ لَهُ أَخْذُهُ
And as for His–azwj Words: and the orphans and the needy [8:41], so the orphan is when the amount of his share is cut off (when his orphan-hood is cut off), he is exited from the war booty and there would not happen to be a share for him in it, and similar to that is the need, when his neediness is cut off, there would not happen to be a share for him from the war booty, nor would it be Permissible for him to take it.
وَ سَهْمُ ذِي الْقُرْبَى إِلَى يَوْمِ الْقِيَامَةِ قَائِمٌ لَهُمْ لِلْغَنِيِّ وَ الْفَقِيرِ مِنْهُمْ لِأَنَّهُ لَا أَحَدَ أَغْنَى مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا مِنْ رَسُولِهِ
And the share of the near relatives is up to the Day of Judgment, established regarding them, for the rich and the poor from them, because there is no one richer than Allah-azwj Mighty and Majestic, nor (richer) than His-azwj Rasool-saww.
فَجَعَلَ لِنَفْسِهِ معهما [مِنْهَا] سَهْماً وَ لِرَسُولِهِ سَهْماً فَمَا رَضِيَهُ لِنَفْسِهِ وَ لِرَسُولِهِ رَضِيَهُ لَهُمْ وَ كَذَلِكَ الْفَيْءُ مَا رَضِيَهُ مِنْهُ لِنَفْسِهِ وَ لِنَبِيِّهِ ص رَضِيَهُ لِذِي الْقُرْبَى كَمَا أَجْرَاهُمْ فِي الْغَنِيمَةِ
He–azwj Made a share for Himself–azwj from it and a share for His–azwj Rasool–saww. Whatever He–azwj was Pleased for Himself–azwj, and for His–azwj Rasool–saww, He–azwj was Pleased for them–asws. And similar to that is Al Fey. Whatever He–azwj was Pleased from it for Himself–azwj and for His–azwj Prophet–saww, He–azwj was Pleased for the near relatives, just as He–azwj Flowed them regarding the booty.
فَبَدَأَ بِنَفْسِهِ جَلَّ جَلَالُهُ ثُمَّ بِرَسُولِهِ ثُمَّ بِهِمْ وَ قَرَنَ سَهْمَهُمْ بِسَهْمِ اللَّهِ وَ سَهْمِ رَسُولِهِ
Thus He–azwj Began with Himself–azwj, Majestic is His–azwj Majesty, then with His–azwj Rasool–saww, then with them–asws, and their–asws share is Paired with the Share of Allah–azwj and the share of His–azwj Rasool–saww.
وَ كَذَلِكَ فِي الطَّاعَةِ قَالَ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَبَدَأَ بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِأَهْلِ بَيْتِهِ وَ كَذَلِكَ آيَةُ الْوَلَايَةِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا
Similar to that is the obedience. He–azwj Said: O you who believe! Obey Allah and obey the Rasool and those with Divine authority from among you [4:59]. He-azwj Began with Himself-azwj before, then with His-azwj Rasool-saww, then with the People-asws of his-saww Household. And similar to that is the Verse of the Wilayah But rather, only Allah is your Guardian and His Rasool and those who believe [5:55].
فَجَعَلَ وَلَايَتَهُمْ مَعَ طَاعَةِ الرَّسُولِ مَقْرُونَةً بِطَاعَتِهِ كَمَا جَعَلَ سَهْمَهُمْ مَعَ سَهْمِ الرَّسُولِ مَقْرُوناً بِسَهْمِهِ فِي الْغَنِيمَةِ وَ الْفَيْءِ
Thus He-azwj Made their-asws Wilayah with the obedience to the Rasool-saww, being paired with His-azwj obedience, just as He-azwj Made their-asws share with the share of the Rasool-saww paired with His-azwj Share in the booty and Al-Fey.
فَتَبَارَكَ اللَّهُ وَ تَعَالَى مَا أَعْظَمَ نِعْمَتَهُ عَلَى أَهْلِ هَذَا الْبَيْتِ فَلَمَّا جَاءَتْ قِصَّةُ الصَّدَقَةِ نَزَّهَ نَفْسَهُ وَ نَزَّهَ رَسُولَهُ وَ نَزَّهَ أَهْلَ بَيْتِهِ فَقَالَ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ
The Blessed and Exalted, how great is His-azwj Bounty upon the People-asws of this Household. So, when the story of the charity came, He-azwj Removed His-azwj Rasool-saww and Removed the People-asws of his-saww Household, and He-azwj Said: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer. Being an Ordinance from Allah [9:60].
فَهَلْ تَجِدُ فِي شَيْءٍ مِنْ ذَلِكَ أَنَّهُ جَعَلَ عَزَّ وَ جَلَّ سَهْماً لِنَفْسِهِ أَوْ لِرَسُولِهِ أَوْ لِذِي الْقُرْبَى لِأَنَّهُ لَمَّا نَزَّهَ نَفْسَهُ عَنِ الصَّدَقَةِ وَ نَزَّهَ رَسُولَهُ نَزَّهَ أَهْلَ بَيْتِهِ
Can you find in anything from that, that the Mighty and Majestic Made a Share to be for Himself-azwj, or for His-azwj Rasool-saww, or for the relatives? Because, when He-azwj Removed Himself-azwj from the Charity, and Removed His-azwj Rasool-saww, (also) Removed the People-asws of his-saww Household.
لَا بَلْ حَرَّمَ عَلَيْهِمْ لِأَنَّ الصَّدَقَةَ مُحَرَّمَةٌ عَلَى مُحَمَّدٍ وَ آلِهِ وَ هِيَ أَوْسَاخُ أَيْدِي النَّاسِ لَا تَحِلُّ لَهُمْ لِأَنَّهُمْ طُهِّرُوا مِنْ كُلِّ دَنَسٍ وَ وَسَخٍ فَلَمَّا طَهَّرَهُمُ اللَّهُ وَ اصْطَفَاهُمْ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَ كَرِهَ لَهُمْ مَا كَرِهَ لِنَفْسِهِ عَزَّ وَ جَلَّ فَهَذِهِ الثَّامِنَةُ.
No! But, He-azwj Prohibited upon them-asws, because the charity is Prohibited upon Muhammad-saww and his-saww Progeny-asws, and it is the dirt of the people. It is not Permissible for them-asws because they-asws are clean from every filth and grime. So when Allah-azwj Purified them-asws and Chose them-asws, was Pleased for them-asws what He-azwj was Pleased for Himself-azwj, and Disliked for them-asws whatever He-azwj Disliked for Himself-azwj, Mighty and Majestic. So, this is the eighth’’.[2]
3- فس، تفسير القمي وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ هُوَ الْإِمَامُ وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ فَهُمْ أَيْتَامُ آلِ مُحَمَّدٍ خَاصَّةً وَ مَسَاكِينُهُمْ وَ أَبْنَاءُ سَبِيلِهِمْ خَاصَّةً
Tafseer Al-Qummi – And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, – and he-asws is the Imam-asws – and the orphans, and the needy and the wayfarer, [8:41]. They-asws are orphans of Progeny-asws of Muhammad-saww especially, and their-asws needy ones, and their-asws travellers in particular.
فَمِنَ الْغَنِيمَةِ يُخْرَجُ الْخُمُسُ وَ يُقْسَمُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٍ لِلَّهِ وَ سَهْمٍ لِرَسُولِ اللَّهِ وَ سَهْمٍ لِلْإِمَامِ فَسَهْمَ اللَّهِ وَ سَهْمَ الرَّسُولِ يَرِثُهُ الْإِمَامُ فَيَكُونُ لِلْإِمَامِ ثَلَاثَةُ أَسْهُمٍ مِنْ سِتَّةٍ وَ الثَّلَاثَةُ الْأَسْهُمِ لِأَيْتَامِ آلِ الرَّسُولِ وَ مَسَاكِينِهِمْ وَ أَبْنَاءِ سَبِيلِهِمْ
From the spoils of war, the fifth (Khums) would be extracted and distributed upon six shares – a share of Allah-saww, and a share for Rasool-Allah-saww, and a share for the Imam-asws. The Share of Allah-saww and share of the Rasool-saww is inherited by the Imam-asws, there for the Imam-asws would be three shares from six, and the three shares are for Progeny of the Rasool‑saww, and their-asws needy, and their-asws travellers.
وَ إِنَّمَا صَارَتْ لِلْإِمَامِ وَحْدَهُ مِنَ الْخُمُسِ ثَلَاثَةُ أَسْهُمٍ لِأَنَّ اللَّهَ قَدْ أَلْزَمَهُ بِمَا أَلْزَمَ النَّبِيَّ ص مِنْ تَرْبِيَةِ الْأَيْتَامِ وَ مُؤَنِ الْمُسْلِمِينَ وَ قَضَاءِ دُيُونِهِمْ وَ حَمْلِهِمْ فِي الْحَجِّ وَ الْجِهَادِ وَ ذَلِكَ قَوْلُ رَسُولِ اللَّهِ لَمَّا أَنْزَلَ اللَّهُ عَلَيْهِ النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ هُوَ أَبٌ لَهُمْ
And rather, three shares from the Khums came to be for the Imam-asws because Allah-saww has Necessitated it with what He-saww has Necessitated it for the Prophet-saww, of nourishing of the orphan, and the providing the Muslims, and paying off their debts, and carrying them during the Hajj and the Jihad, and that is the word of Rasool-Allah-saww when He-saww Accorded status to the Prophet-saww as being foremost with the Momineen than their own selves, and he-saww is a father for them’.
فَلَمَّا جَعَلَهُ اللَّهُ أَبَا الْمُؤْمِنِينَ لَزِمَهُ مَا يَلْزَمُ الْوَالِدَ لِلْوَلَدِ فَقَالَ عِنْدَ ذَلِكَ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ وَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَّ فَلَزِمَ الْإِمَامَ مَا لَزِمَ الرَّسُولَ ص فَلِذَلِكَ صَارَ لَهُ مِنَ الْخُمُسِ ثَلَاثَةُ أَسْهُمٍ.
When Allah-saww Made him-saww a father of the Momineen, He-saww Necessitated for him-saww had necessitates the father for the son, so he-saww said at that: ‘One who leaves behind wealth, it is for his inheritors, and one who leaves debts or estate, it is upon me-saww and to me-saww. Thus, it necessitates the Imam-asws what had necessitated the Rasool-saww. For that (reason) there came to be for him-saww three shares from the Khums’’.[3] (Not a Hadeeth)
4- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَجْدَةَ الْحَرُورِيَّ كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ أَرْبَعَةِ أَشْيَاءَ هَلْ كَانَ رَسُولُ اللَّهِ ص يَغْزُو بِالنِّسَاءِ وَ كَانَ يَقْسِمُ لَهُنَّ شَيْئاً وَ عَنْ مَوْضِعِ الْخُمُسِ وَ عَنِ الْيَتِيمِ مَتَى يَنْقَطِعُ يُتْمُهُ وَ عَنْ قَتْلِ الذَّرَارِيِ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad Bin Isman, from Ubeydullah Al Halby,
‘From Abu Abdullah-asws having said: ‘Najdah Al-Haroury wrote to Ibn Abbas asking him about four things – had Rasool-Allah-saww gone on military expedition with the women, and had he‑saww apportioned anything for them, and about the place of Khums, and about the orphan, when is his orphanhood terminated, and about killing the offspring.
فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ أَمَّا قَوْلُكَ فِي النِّسَاءِ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُحْذِيهِنَّ وَ لَا يَقْسِمُ لَهُنَّ شَيْئاً وَ أَمَّا الْخُمُسُ فَإِنَّا نَزْعُمُ أَنَّهُ لَنَا وَ زَعَمَ قَوْمٌ أَنَّهُ لَيْسَ لَنَا فَصَبَرْنَا
Ibn Abbas wrote to him, ‘As for your words regarding the women, Rasool-Allah-saww used to provide them and did not apportion anything for them, and as for the Khums, we claimed that it is for us, and a group claims that it isn’t for us, so we observed patience.
وَ أَمَّا الْيَتِيمُ فَانْقِطَاعُ يُتْمِهِ أَشُدُّهُ وَ هُوَ الِاحْتِلَامُ إِلَّا أَنْ لَا تُؤْنِسَ مِنْهُ رُشْداً فَيَكُونَ عِنْدَكَ سَفِيهاً أَوْ ضَعِيفاً فَيُمْسِكُ عَلَيْهِ وَلِيُّهُ وَ أَمَّا الذَّرَارِيُّ فَلَمْ يَكُنِ النَّبِيُّ ص يَقْتُلُهَا وَ كَانَ الْخَضِرُ ع يَقْتُلُ كَافِرَهُمْ وَ يَتْرُكُ مُؤْمِنَهُمْ فَإِنْ كُنْتَ تَعْلَمُ مِنْهُمْ مَا يَعْلَمُ الْخَضِرُ فَأَنْتَ أَعْلَمُ.
And as for the orphan, his orphanhood is terminated at his adulthood, and it is the puberty, except rightful guidance is not perceived from him so he would be foolish in your view, or weak, then his guardian would withhold upon him; and as for the offspring, the Prophet-saww did not kill them, and Al-Khizr-as had killed their disbelievers and left their believers. So, if you were to know from them what Al-Khizr-as had known, then your are more knowing’’.[4]
5- فس، تفسير القمي وَ آتِ ذَا الْقُرْبى حَقَّهُ وَ الْمِسْكِينَ وَ ابْنَ السَّبِيلِ يَعْنِي قَرَابَةَ رَسُولِ اللَّهِ ص وَ نَزَلَتْ فِي فَاطِمَةَ ع فَجَعَلَ لَهَا فَدَكَ وَ الْمِسْكِينَ مِنْ وُلْدِ فَاطِمَةَ وَ ابْنَ السَّبِيلِ مِنْ آلِ مُحَمَّدٍ وَ وُلْدِ فَاطِمَةَ.
Tafseer Al Qummi –
‘And give to the one with kinship his right, and (to) the needy, and the wayfarer, and do not squander wastefully [17:26] – meaning relatives of Rasool-Allah-saww, and it was Revealed regarding (Syeda) Fatima-asws, so he-saww made Fadak to be for her-asws, and the needy ones from the children of (Syeda) Fatima-asws, and travellers from the Progeny-asws of Muhammad‑saww and children of (Syeda) Fatima-asws’’.[5]
6- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ النَّوْفَلِيِّ عَنِ الْيَعْقُوبِيِّ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ جَعْفَرٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: إِنَّ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَمَّا حَرَّمَ عَلَيْنَا الصَّدَقَةَ أَنْزَلَ لَنَا الْخُمُسَ فَالصَّدَقَةُ عَلَيْنَا حَرَامٌ وَ الْخُمُسُ لَنَا فَرِيضَةٌ وَ الْكَرَامَةُ لَنَا حَلَالٌ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Al Nowfaly, from Al Yaqouby Isa Bin Abdullah Al Alawy, from his father,
‘From his grandfather-asws Ja’far-asws, from his-asws father Muhammad-asws Bin Ali-asws having said: ‘Allah-saww is Who there is no god except He-saww. When He-saww Prohibited the charity upon us-asws, Revealed the Khums to be for us. Thus, the charity is Prohibited unto us-asws, and the Khums is Permissible for us-asws as an obligation, and as the Honour for us-asws’’.[6]
7- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ أَشْعَثَ بْنِ سَوَّارٍ عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ: الْخُمُسُ لِلَّهِ وَ لِلرَّسُولِ وَ لِذِي قَرَابَةِ رَسُولِ اللَّهِ ص لَيْسَ كُلَّهُ وَ قَدْ كَانَ يَقْسِمُ لِمَنْ سَمَّى اللَّهُ عَزَّ وَ جَلَّ فَأَعْطَتْهُ الْخُلَفَاءُ بَعْدُ قَرَابَتَهُمْ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqdah, from Ahmad Bin Yahya, from Abdul Rashman, from his father, from Ash’as Bin Sawwar, from Al-Hassan Al Basry having said,
‘The Khums (fifth) is for Allah-saww and for the Rasool-saww, and for the one with kinship of Rasool-Allah-saww, not all of it, and he-saww had apportioned for the ones Allah-saww Mighty and Majestic has Named, but afterwards the caliphs gave it to their own relatives’.
قُلْتُ كُلُّهُمْ
I said, ‘All of them?’
قَالَ نَعَمْ كُلُّهُمْ.
He-asws said: ‘Yes, all of them!’’[7]
8- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ زَكَرِيَّا بْنِ مَالِكٍ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سَأَلَهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Ali Bin Ismail, from Safwan, from Ibn Muskan, from Abu Al Abbas, from Zakariya Bin Malik Al Jufy,
‘From Abu Abdullah-asws, he-asws was asked about Words of Allah-saww Mighty and Majestic: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer, [8:41].
قَالَ أَمَّا خُمُسُ اللَّهِ عَزَّ وَ جَلَّ فَلِلرَّسُولِ يَضَعُهُ حَيْثُ يَشَاءُ وَ أَمَّا خُمُسُ الرَّسُولِ فَلِأَقَارِبِهِ وَ خُمُسُ ذَوِي الْقُرْبَى فَهُمْ أَقْرِبَاؤُهُ وَ الْيَتَامَى يَتَامَى أَهْلِ بَيْتِهِ فَجَعَلَ هَذِهِ الْأَرْبَعَةَ الْأَسْهُمِ فِيهِمْ
He-asws said: ‘As for Khums (fifth) of Allah-saww Mighty and Majestic, it is for the Rasool-saww to place it wherever he-saww so desires to, and as for Khums of the Rasool-Allah-saww, it is for his‑saww relatives, and Khums of one with kinship, they are his-saww relatives, and the orphans are orphans of People-asws of his-saww Household. These four shares are made to be regarding them.
وَ أَمَّا الْمَسَاكِينُ وَ أَبْنَاءُ السَّبِيلِ فَقَدْ عَلِمْتَ أَنَّا لَا نَأْكُلُ الصَّدَقَةَ وَ لَا تَحِلُّ لَنَا فَهِيَ لِلْمَسَاكِينِ وَ أَبْنَاءِ السَّبِيلِ.
And as for the needy and the travellers, you have known that we-asws do not consume the charity and it is not Permissible for us-asws, so it is for the needy and the travellers’’.[8]
9- شي، تفسير العياشي عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا تَقُولُ قُرَيْشٌ فِي الْخُمُسِ
Tafseer Al Ayyashhi – from Abu Ja’far Al Ahowl who said,
‘Abu Abdullah-asws said: ‘What do the Quraysh say regarding the Khums?’
قَالَ قُلْتُ تَزْعُمُ أَنَّهُ لَهَا
He said, ‘I said, ‘They claim it is for them’.
قَالَ مَا أَنْصَفُونَا وَ اللَّهِ لَوْ كَانَ مُبَاهَلَةٌ لَيُبَاهِلْنَ بِنَا وَ لَئِنْ كَانَ مُبَارَزَةٌ لَيُبَارِزْنَ بِنَا ثُمَّ نَكُونُ وَ هُمْ عَلَى سَوَاءٍ.
He-asws said: ‘They are not being fair with us-asws. By Allah-saww! If there was imprecation, they would imprecate through us-asws, and if it was a duel, they would duel through us-asws, then we and they would be upon equality?’’.[9]
10- شي، تفسير العياشي عَنِ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ شَيْئاً مِمَّا أَنْكَرَتْهُ النَّاسُ
Tafseer Al Ayyashi – from Al Ahowl,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘There is something from what the people are in denial’.
فَقَالَ قُلْ لَهُمْ إِنَّ قُرَيْشاً قَالُوا نَحْنُ أُولُو الْقُرْبَى الَّذِينَ هُمْ لَهُمُ الْغَنِيمَةُ فَقُلْ لَهُمْ كَانَ رَسُولُ اللَّهِ ص لَمْ يَدْعُ لِلْبِرَازِ يَوْمَ بَدْرٍ غَيْرَ أَهْلِ بَيْتِهِ وَ عِنْدَ الْمُبَاهَلَةِ جَاءَ بِعَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ فَاطِمَةَ ع أَ فَيَكُونُ لَهُمُ الْمُرُّ وَ لَهُمْ الْحُلْوُ.
He-asws said: ‘Say to them, ‘The Quresh said, ‘We are one with the kinship, those for whom are the spoils of war’. Say to them, ‘On the Day of Badr Rasool-Allah-saww did not call other than People-asws of his-saww Household, and at the imprecation he-saww came with Ali-asws, and Al-Hassan-asws, and Al-Husayn-asws, and (Syeda) Fatima-asws. Was the bitterness for them and the sweetness (also) for them?’’[10]
11- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ أَنَّ نَجْدَةَ الْحَرُورِيَّ كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ مَوْضِعِ الْخُمُسِ لِمَنْ هُوَ
(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws, ‘Najdah Al-Haroury wrote to Ibn Abbas asking him about placing the Khums, ‘For whom is it?’
فَكَتَبَ إِلَيْهِ أَمَّا الْخُمُسُ فَإِنَّا نَزْعُمُ أَنَّهُ لَنَا وَ يَزْعُمُ قَوْمُنَا أَنَّهُ لَيْسَ لَنَا فَصَبَرْنَا.
He wrote to him, ‘As for the Khums, we claim that it is for us, and our people claim that it isn’t for us, so we are patient’’.[11]
12- شي، تفسير العياشي عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ أَنَّهُمْ قَالُوا لَهُ مَا حَقُّ الْإِمَامِ فِي أَمْوَالِ النَّاسِ
Tafseer Al Ayyashi – from Zurara and Muhammad Bin Muslim and Abu Baseer,
‘They said to him-asws, ‘What is the right of the Imam-asws in wealth of the people?’
قَالَ الْفَيْءُ وَ الْأَنْفَالُ وَ الْخُمُسُ وَ كُلُّ مَا دَخَلَ مِنْهُ فَيْءٌ أَوْ أَنْفَالٌ أَوْ خُمُسٌ أَوْ غَنِيمَةٌ فَإِنَّ لَهُمْ خُمُسَهُ فَإِنَّ اللَّهَ يَقُولُ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ كُلُّ شَيْءٍ فِي الدُّنْيَا فَإِنَّ لَهُمْ فِيهِ نَصِيباً فَمَنْ وَصَلَهُمْ بِشَيْءٍ فَمَا يَدَعُونَ لَهُ أَكْثَرُ مِمَّا يَأْخُذُونَ مِنْهُ.
He-asws said: ‘The ‘Fey’, and the spoil of war, and the Khum, and all what is included from it is ‘Fey’, or spoils of war, or Khums, or war booty. For them is Khums, for Allah-saww Says: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy [8:41], and all things in the world, for them is a share in it. The one who connects something to them, what they are claiming for is more than what they are taking from him’’.[12]
13- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُ أَحَدَهُمَا عَنِ الْخُمُسِ فَقَالَ لَيْسَ الْخُمُسُ إِلَّا فِي الْغَنَائِمِ.
Tafseer Al Ayyashi – From Sama’at,
‘From Abu Abdullah-asws and Abu Al-Hassan-asws, he (the narrator) said, ‘I asked one of the two about the Khums. He-asws said: ‘There isn’t any Khums except in the spoils of war’’.[13]
14- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى قَالَ هُمْ أَهْلُ قَرَابَةِ نَبِيِّ اللَّهِ ص.
Tafseer Al Ayyashi – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding Words of Allah-saww: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy [8:41]. He-asws said: ‘They are people of kinship with the Prophet-saww of Allah-saww’’.[14]
15- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى قَالَ الْخُمُسُ لِلَّهِ وَ الرَّسُولِ وَ هُوَ لَنَا.
Tafseer Al Ayyashi – From Muhammad Bin al Fuzeyl,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I asked about Words of Allah-saww: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy [8:41]. He-asws said: ‘The Khums (fifth) is for Allah-saww and the Rasool-saww, and it is for us-asws’’.[15]
16- شي، تفسير العياشي عَنْ إِسْحَاقَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ سَهْمِ الصَّفْوَةِ فَقَالَ كَانَ لِرَسُولِ اللَّهِ ص وَ أَرْبَعَةُ أَخْمَاسٍ لِلْمُجَاهِدِينَ وَ الْقُوَّامِ وَ خُمُسٌ يُقْسَمُ بَيْنَ مُقَسِّمِ رَسُولِ اللَّهِ ص
Tafseer Al Ayyashi – from Is’haq, from a man,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the share of Safwa (a type of spoils), and he-asws said, ‘It was for Rasool-Allah-saww and four-fifths for the warriors and the custodians, and one-fifth is divided among the distributor of Rasool-Allah-saww.
وَ نَحْنُ نَقُولُ وَ هُوَ لَنَا وَ النَّاسُ يَقُولُونَ لَيْسَ لَكُمْ وَ سَهْمٌ لِذِي الْقُرْبَى وَ هُوَ لَنَا وَ ثَلَاثَةُ أَسْهَامٍ لِلْيَتَامَى وَ الْمَسَاكِينِ وَ أَبْنَاءِ السَّبِيلِ يَقْسِمُهُ الْإِمَامُ بَيْنَهُمْ فَإِنْ أَصَابَهُمْ دِرْهَمٌ [دِرْهَمٌ] لِكُلِّ فِرْقَةٍ مِنْهُمْ نَظَرَ الْإِمَامُ بَعْدُ فَجَعَلَهَا فِي ذِي الْقُرْبَى
And we-asws are saying: ‘It is for us-asws’, and the people are saying, ‘It isn’t for you-asws’, and the share of ones with kinship, and it is for us-asws, and three shares of the orphans and the needy and the travellers, the Imam-asws would distribute between them. If each group were to receive a Dirham, the Imam-asws would look afterwards, so he-asws places it among the ones with kinship’.
قَالَ يَرُدُّهَا إِلَيْنَا.
He-asws said: ‘It would return to us-asws’’.[16]
17- شي، تفسير العياشي عَنِ الْمِنْهَالِ بْنِ عَمْرٍو عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ: لِيَتَامَانَا وَ مَسَاكِينِنَا وَ أَبْنَاءِ سَبِيلِنَا.
Tafseer Al Ayyashi, from Minhal Bin Amro,
‘From Ali-asws Bin Al-Husayn-asws, he (the narrator) said, ‘He-asws said: ‘And our-asws needy ones, and our-asws travellers’’.[17]
18- شي، تفسير العياشي عَنْ زَكَرِيَّا بْنِ مَالِكٍ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ
Tafseer Al Ayyashi – from Zakariya Bin Malik Al Kufy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-saww: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer, [8:41].
قَالَ أَمَّا خُمُسُ اللَّهِ فَالرَّسُولُ يَضَعُهُ فِي سَبِيلِ اللَّهِ وَ لَنَا خُمُسُ الرَّسُولِ وَ لِأَقَارِبِهِ وَ خُمُسُ ذَوِي الْقُرْبَى فَهُمْ أَقْرِبَاؤُهُ وَ الْيَتَامَى يَتَامَى أَهْلِ بَيْتِهِ
He-asws said: ‘As for Khums of Allah-azwj, it is for the Rasool-saww. He-saww places it in the way of Allah-saww, and for us-asws is Khums of the Rasool-saww and his-saww relatives, and Khums of the ones with kinship, they are his-saww relatives, and the orphans are orphans of People-asws of his-saww Household.
فَجَعَلَ هَذِهِ الْأَرْبَعَةَ الْأَسْهُمِ فِيهِمْ وَ أَمَّا الْمَسَاكِينُ وَ أَبْنَاءُ السَّبِيلِ فَقَدْ عَلِمْتَ أَنَّا لَا نَأْكُلُ الصَّدَقَةَ وَ لَا يَحِلُّ لَنَا فَهُوَ لِلْمَسَاكِينِ وَ أَبْنَاءِ السَّبِيلِ.
He-saww made these four shares among them, and as for the needy ones and the travellers, you know that we-asws do not consume the charity nor is it Permissible for us-asws. It is for the needy ones and the travellers’’.[18]
19- شي، تفسير العياشي عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قَالَ: إِنَّ اللَّهَ لَا إِلَهَ إِلَّا هُوَ لَمَّا حَرَّمَ عَلَيْنَا الصَّدَقَةَ أَنْزَلَ لَنَا الْخُمُسَ وَ الصَّدَقَةُ عَلَيْنَا حَرَامٌ وَ الْخُمُسُ لَنَا فَرِيضَةٌ وَ الْكَرَامَةُ أَمْرٌ لَنَا حَلَالٌ.
Tafseer Al Ayyashi, from Isa Bin Abdullah Al Alawy, from his father,
‘From Ja’far-asws Bin Muhammad-asws, he (the narrator) said, ‘He-asws said: ‘Allah-azwj, there is no god except He-saww. When He-azwj Prohibited the charity unto us-asws, He-azwj Revealed the Khums to be for us, and the charity is Prohibited unto us-asws while the Khums is for us-asws as an obligation and the prestige, He-saww Commanded for us as being Permissible’’.[19]
20- فر، تفسير فرات بن إبراهيم الْحُسَيْنُ بْنُ سَعِيدٍ مُعَنْعَناً عَنْ زَيْدِ بْنِ الْحَسَنِ الْأَنْمَاطِيِّ قَالَ سَمِعْتُ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: سَأَلْتُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ قَوْلِ اللَّهِ تَعَالَى يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ فِيمَنْ نَزَلَتْ
Tafseer Furaat Bin Ibrahim – Al-Husayn Bin Saeed, transmitting from Zayd Bin Al-Hassan Al Anmaaty who said, ‘I heard Aban Bin Taghlib who said,
‘I asked Ja’far-asws Bin Muhammad-asws about Words of Allah-saww the Exalted: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, [8:1], ‘Regarding whom was it Revealed?’
قَالَ فِينَا وَ اللَّهِ نَزَلَتْ خَاصَّةً مَا شَرِكَنَا فِيهَا أَحَدٌ
He-asws said: ‘By Allah-azwj, it was Revealed regarding us-asws! No one participates with us in it?’
قُلْتُ فَإِنَّ أَبَا الْجَارُودِ رَوَى عَنْ زَيْدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ الْخُمُسُ لَنَا مَا احْتَجْنَا إِلَيْهِ فَإِذَا اسْتَغْنَيْنَا عَنْهُ فَلَيْسَ لَنَا أَنْ نَبْنِيَ الدُّورَ وَ الْقُصُورَ
I said, ‘But Abu Al-Jaroud is reported from Zayd Bin Ali-asws Bin Abu Talib-asws having said: ‘The Khums is for us-asws as long as we-asws are needy to it. When we-asws are needless from it, it isn’t for us to build houses and castles’’.
قَالَ فَهُوَ كَمَا قَالَ زَيْدٌ وَ قَالَ زَيْدٌ إِنَّمَا سَأَلْتَ عَنِ الْأَنْفَالِ فَهِيَ لَنَا خَاصَّةً.
He-asws said: ‘It is just as Zayd has said. But rather you asked about the spoils of war, it is for us-asws in particular’’.[20]
21- فر، تفسير فرات بن إبراهيم جَعْفَرُ بْنُ مُحَمَّدِ بْنِ هِشَامٍ مُعَنْعَناً عَنْ دَيْلَمِ بْنِ عَمْرٍو قَالَ: إِنَّا لَقِيَامٌ بِالشَّامِ إِذْ جِيءَ بِسَبْيِ آلِ مُحَمَّدٍ ع حَتَّى أُقِيمُوا عَلَى الدَّرَجِ إِذْ جَاءَ شَيْخٌ مِنْ أَهْلِ الشَّامِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي مَثَّلَكُمْ وَ قَطَعَ قَرْنَ الْفِتْنَةِ
Tafseer Furaat Bin Ibrahim – Ja’far Bin Muhammad Bin Hisham, transmitting from Daylam Bin Amro who said,
‘We were staying at Syria (Damascus) when they came with captives of the Progeny-asws of Muhammad-saww until they were paused at the steps, when a sheykh from the people of Syria came. He said, ‘The Praise is for Allah-saww Who has Trampled you-asws and Cut off the horns of discord (Fitna)!’
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ أَيُّهَا الشَّيْخُ انْصِتْ لِي فَقَدْ نَصَتُّ لَكَ حَتَّى أَبْدَيْتَ لِي عَمَّا فِي نَفْسِكَ مِنَ الْعَدَاوَةِ هَلْ قَرَأْتَ الْقُرْآنَ
Ali-asws Bin Al-Husayn-asws said: ‘O you sheykh! Listen to me-asws, for I-asws have listened to you until you revealed to me-asws what enmity there is within yourself! Have you read the Quran?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ هَلْ وَجَدْتَ لَنَا فِيهِ حَقّاً خَاصَّةً دُونَ الْمُسْلِمِينَ
He-asws said: ‘Have you found in it any right being for us-asws in particular besides for the Muslims?’
قَالَ لَا
He said, ‘No’.
قَالَ مَا قَرَأْتَ الْقُرْآنَ
He-asws said: ‘Have you not read the Quran?’
قَالَ بَلَى قَدْ قَرَأْتُ الْقُرْآنَ
He said, ‘Yes, I have read the Quran’.
قَالَ فَمَا قَرَأْتَ الْأَنْفَالَ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى أَ تَدْرُونَ مَنْ هُمْ
He-asws said: ‘Have you not read (Surah) Al Anfaal: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, [8:41]? Do you know who they are?’
قَالَ لَا
He said, ‘No’.
قَالَ فَإِنَّا نَحْنُ هُمْ
He-asws said: ‘We are them!’
قَالَ إِنَّكُمْ لَأَنْتُمْ هُمْ
He said, ‘You are indeed them-asws?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قَالَ فَرَفَعَ الشَّيْخُ يَدَهُ ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَتُوبُ إِلَيْكَ مِنْ قَتْلِ آلِ مُحَمَّدٍ وَ مِنْ عَدَاوَةِ آلِ مُحَمَّدٍ ص.
He (the narrator) said: ‘The sheykh raised his hands, then said: ‘O Allah-saww! I repent to You‑azwj from killing Progeny-asws of Muhammad-saww and from enmity to the Progeny-asws of Muhammad-saww!’’[21]
1 أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ أَنَّهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَدْ عَمِلَتِ الْوُلَاةُ قَبْلِي أَعْمَالًا خَالَفُوا رَسُولَ اللَّهِ ص مُتَعَمِّدِينَ لِخِلَافِهِ وَ لَوْ حَمَلْتُ النَّاسَ عَلَى تَرْكِهَا لِتَفَرَقُّوا عَلَيَّ
I am saying, ‘I found in the book of Suleym Bin Qays Al Hilali, he said,
‘Amir Al-Momineen-asws said: ‘The rulers before me-asws have worked deeds opposing Rasool-Allah-saww, deliberately opposing him-saww, and had I-asws carried the people upon leaving these, they would have dispersed (rebelled) against me-asws!’
وَ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى أَنْ قَالَ وَ لَمْ أُعْطِ سَهْمَ ذِي الْقُرْبَى إِلَّا مَنْ أَمَرَ اللَّهُ بِإِعْطَائِهِ الَّذِينَ قَالَ اللَّهُ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَ ما أَنْزَلْنا عَلى عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ
And he continued the Hadeeth up to he-asws said: ‘And I-asws did not vie a share of the kindred except to the Allah-azwj has Commanded with giving him, those Allah-saww Said: if you believe in Allah and in what We Revealed unto Our servant, on the Day of Distinction, the day on which the two parties met; [8:41].
فَنَحْنُ الَّذِينَ عَنَى اللَّهُ بِذِي الْقُرْبَى وَ الْيَتَامَى وَ الْمَسَاكِينُ وَ ابْنُ السَّبِيلِ فِينَا خَاصَّةً لِأَنَّهُ لَمْ يَجْعَلْ لَنَا فِي سَهْمِ الصَّدَقَةِ نَصِيباً أَكْرَمَ اللَّهُ نَبِيَّهُ ص وَ أَكْرَمَنَا أَنْ يُطْعِمَنَا أَوْسَاخَ النَّاسِ.
We-asws are those Allah-azwj has Means as ‘the near of kin’, and ‘the orphans’, and the ‘needy’, and ‘the travellers’, regarding us-asws in particular, because no share has been made for us-asws in the charity. Allah-azwj has Honoured His-azwj Prophet-saww and Honoured us-asws from Feeding us dirt of the people’s (hands)’’.[22]
باب 25 الأنفال
CHAPTER 25 – THE SPOILS OF WAR
الآيات الأنفال يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ
The Verses – (Surah) Al-Anfaal: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1].
الحشر وَ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْهُمْ فَما أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَ لا رِكابٍ وَ لكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلى مَنْ يَشاءُ وَ اللَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ
(Surah) Al Hashr: And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels, but Allah Empowers His Rasool upon ones He so desires to, and Allah is Able upon all things [59:6]
ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الْأَغْنِياءِ مِنْكُمْ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ
Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, so that it would not happen to be circulated between the rich ones from you. And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, surely Allah is severe of the Punishment [59:7].
لِلْفُقَراءِ الْمُهاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أَمْوالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً وَ يَنْصُرُونَ اللَّهَ وَ رَسُولَهُ أُولئِكَ هُمُ الصَّادِقُونَ.
(It is) for the poor (from the) emigrants, those who went out from their homes and their wealth seeking Grace from Allah and Pleasure, and they are helping Allah and His Rasool. Those, they are the truthful [59:8].
1- ف، تحف العقول رِسَالَةُ الصَّادِقِ ع فِي الْغَنَائِمِ وَ وُجُوبِ الْخُمُسِ لِأَهْلِهِ
(The book) ‘Tujaf Al Uqoul’ –
‘A message of Al-Sadiq-asws regarding the spoils of war and obligation of the Khums (fifth) for its rightful ones: –
فَهِمْتُ مَا ذَكَرْتَ أَنَّكَ اهْتَمَمْتَ بِهِ مِنَ الْعِلْمِ بِوُجُوهِ مَوَاضِعِ مَا لِلَّهِ فِيهِ رِضًى وَ كَيْفَ أُمْسِكُ سَهْمَ ذِي الْقُرْبَى مِنْهُ وَ مَا سَأَلْتَنِي مِنْ إِعْلَامِكَ ذَلِكَ كُلَّهُ فَاسْمَعْ بِقَلْبِكَ وَ انْظُرْ بِعَقْلِكَ ثُمَّ أَعْطِ فِي جَنْبِكَ النَّصَفَ مِنْ نَفْسِكَ فَإِنَّهُ أَسْلَمُ لَكَ غَداً عِنْدَ رَبِّكَ الْمُتَقَدِّمِ أَمْرُهُ وَ نَهْيُهُ إِلَيْكَ
‘I-asws have understood what you mentioned that you have been concerned with knowledge in various aspects of what pleases Allah-azwj, and how to withhold the arrow of harm from it, and all that you asked me-asws to inform you of. So, listen with your heart and look with your intellect, then, give fairness to yourself in reflection, for tomorrow it will be safer for you in the Presence of your Lord-azwj, the one Whose Command and Prohibition precedes.
وَفَّقَنَا اللَّهُ وَ إِيَّاكَ اعْلَمْ أَنَّ اللَّهَ رَبِّي وَ رَبَّكَ مَا غَابَ عَنْ شَيْءٍ وَ ما كانَ رَبُّكَ نَسِيًّا وَ مَا فَرَّطَ فِي الْكِتَابِ مِنْ شَيْءٍ وَ كُلَّ شَيْءٍ فَصَّلَهُ تَفْصِيلًا وَ إِنَّهُ لَيْسَ مَا وَضَّحَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْ أَخْذِ مَالِهِ بِأَوْضَحَ مِمَّا أَوْضَحَ مِنْ قِسْمَتِهِ إِيَّاهُ فِي سُبُلِهِ لِأَنَّهُ لَمْ يَفْتَرِضْ مِنْ ذَلِكَ شَيْئاً فِي شَيْءٍ مِنَ الْقُرْآنِ إِلَّا وَ قَدْ أَتْبَعَهُ بِسُبُلِهِ إِيَّاهُ
May Allah-azwj Harmonise us-asws and you! Know that Allah-azwj is my-asws Lord-azwj and your Lord‑azwj is not absent from anything, and your Lord-azwj would not forget, and nothing has been neglected in the Book, and all things are outlined in detail, and surely, whatever Allah‑azwj Blessed and Exalted has Clarified isn’t clearer, from what He-azwj has Clarified of taking His-azwj wealth clearer than what He-azwj has Clarified of its distribution in His-azwj Way, because He-azwj has not Imposed anything from that regarding anything from the Quran except and He-azwj has Followed it with (Clarifying) its way.
غَيْرَ مُفَرِّقٍ بَيْنَهُ وَ بَيْنَهُ يُوجِبُهُ لِمَنْ فَرَضَ لَهُ مَا لَا يَزُولُ عَنْهُ مِنَ الْقِسَمِ كَمَا يَزُولُ مَا بَقِيَ سِوَاهُ عَمَّنْ سُمِّيَ لَهُ لِأَنَّهُ يَزُولُ عَنِ الشَّيْخِ بِكِبَرِهِ وَ الْمِسْكِينِ بِغِنَاهُ وَ ابْنِ السَّبِيلِ بِلُحُوقِهِ بِبَلَدِهِ وَ مَعَ تَوْكِيدِ الْحَجِّ مَعَ ذَلِكَ بِالْأَمْرِ بِهِ تَعْلِيماً وَ بِالنَّهْيِ عَمَّا رُكِبَ مِمَّنْ مَنَعَهُ تَحَرُّجاً
He-azwj does not Differentiate between it and it, obligating it for the one He-azwj has Imposed it for, the distribution what does not decline from him like whatever remains besides it would decline from the one He-azwj has Specified it for, because it declines from the old man due to his old age and the needy one with his riches, and the traveller with his joining with his homeland, and with emphasis of the Hajj along with that with Commanding for it as a teaching, and with the Prohibiting from what he committed, from the ones He-azwj Forbidden delicately.
فَقَالَ اللَّهُ جَلَّ وَ عَزَّ فِي الصَّدَقَاتِ وَ كَانَتْ أَوَّلَ مَا افْتَرَضَ اللَّهُ مِنْ سُبُلِهِ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ
Allah-azwj Majestic and Mighty Said regarding the charities, and it was the first of that Allah-azwj had Imposed from His-azwj Ways: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al-Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer, [9:60].
فَأَعْلَمَ نَبِيَّهُ ص مَوْضِعَ الصَّدَقَاتِ وَ أَنَّهَا لَيْسَتْ لِغَيْرِهَا وَ لَا يَضَعُهَا إِلَّا حَيْثُ يَشَاءُ مِنْهُمْ عَلَى مَا يَشَاءُ وَ يَكُفُّ اللَّهُ جَلَّ جَلَالُهُ نَبِيَّهُ ع وَ أَقْرِبَاءَهُ عَنْ صَدَقَاتِ النَّاسِ وَ أَوْسَاخِهِمْ فَهَذَا سَبِيلُ الصَّدَقَاتِ
He-azwj Taught His-azwj Prophet-saww the placing of the charities, and it isn’t for others nor did He-azwj place it except where He-azwj Desired from them based upon what He-azwj Desired, and Allah-azwj, Majestic is His-azwj Majesty, Refrained His-azwj Prophet-saww and his-saww kindred from charities of the people and their filth. So, this is the way of charities.
وَ أَمَّا الْمَغَانِمُ فَإِنَّهُ لَمَّا كَانَ يَوْمُ بَدْرٍ قَالَ رَسُولُ اللَّهِ ص مَنْ قَتَلَ قَتِيلًا فَلَهُ كَذَا وَ كَذَا وَ مَنْ أَسَرَ أَسِيراً فَلَهُ مِنْ غَنَائِمِ الْقَوْمِ كَذَا وَ كَذَا فَإِنَّ اللَّهَ قَدْ وَعَدَنِي أَنْ يَفْتَحَ عَلَيَّ وَ أَنْعَمَنِي عَسْكَرَهُمْ
And as for the war booties, when it was the Day of (battle of) Badr, Rasool-Allah-saww said: ‘One who has killed (a slain enemy fighter), for him is such and such, and one who captures a captive, for him is such and such from the spoil of the people, for Allah-azwj has Promised the victory to me-asws and will Bestow me their soldiers!’
فَلَمَّا هَزَمَ اللَّهُ الْمُشْرِكِينَ وَ جُمِعَتْ غَنَائِمُهُمْ قَامَ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّكَ أَمَرْتَنَا بِقِتَالِ الْمُشْرِكِينَ وَ حَثَثْتَنَا عَلَيْهِ وَ قُلْتَ مَنْ أَسَرَ أَسِيراً فَلَهُ كَذَا وَ كَذَا مِنْ غَنَائِمِ الْقَوْمِ وَ مَنْ قَتَلَ قَتِيلًا فَلَهُ كَذَا وَ كَذَا وَ إِنِّي قَتَلْتُ قَتِيلَيْنِ لِي بِذَلِكَ الْبَيِّنَةُ وَ أَسَرْتُ أَسِيراً فَأَعْطِنَا مَا أَوْجَبْتَ عَلَى نَفْسِكَ يَا رَسُولَ اللَّهِ ثُمَّ جَلَسَ
When Allah-azwj Defeated the Polytheists their spoils were gathered, a man from the Helpers stood up. He said, ‘O Rasool-Allah-saww! You-azwj had ordered us with fighting the Polytheists and urged us upon it, and you-saww had said: ‘One who captures a captive, for him would be such and such from spoils of the people, and one who kills (a slain enemy fighter), for him would be such and such, and I have killed two slain (enemy fighters), there is proof for me with that, and I have captured a captive! So, give us what you-saww have obligated upon yourself-saww, O Rasool-Allah-saww!’ Then he sat down.
فَقَامَ سَعْدُ بْنُ عُبَادَةَ فَقَالَ يَا رَسُولَ اللَّهِ مَا مَنَعَنَا أَنْ نُصِيبَ مِثْلَ مَا أَصَابُوا جُبْنٌ عَنِ الْعَدُوِّ وَ لَا زَهَادَةٌ فِي الْآخِرَةِ وَ الْمَغْنَمِ وَ لَكِنَّا تَخَوَّفْنَا أَنْ بعدت [بَعُدَ] مَكَانُنَا مِنْكَ فَيَمِيلَ إِلَيْكَ مِنْ جُنْدِ الْمُشْرِكِينَ أَوْ يُصِيبُوا مِنْكَ ضَيْعَةً فَيَمِيلُوا إِلَيْكَ فَيُصِيبُوكَ بِمُصِيبَةٍ وَ إِنَّكَ إِنْ تُعْطِ هَؤُلَاءِ الْقَوْمَ مَا طَلَبُوا يَرْجِعْ سَائِرُ الْمُسْلِمِينَ لَيْسَ لَهُمْ مِنَ الْغَنِيمَةِ شَيْءٌ ثُمَّ جَلَسَ
Sa’ad Bin Ubada stood up. He said, ‘O Rasool-Allah-saww! We have not been from a share similar to what they have attained, neither by cowardice from the enemy nor abstaining regarding the Hereafter and the spoils, but we fear that our places are remote from you-asws, so an army of the Polytheists might incline to (attack) you, or they would attain from you a weak spot so they would incline to it and they will hit you-saww with a difficulty, and if you-saww were to give these people what they are seeking, the rest of the Muslims would returned not having anything from the spoils!’ Then he sat down.
فَقَامَ الْأَنْصَارِيُّ فَقَالَ مِثْلَ مَقَالَتِهِ الْأُولَى ثُمَّ جَلَسَ يَقُولُ ذَلِكَ كُلُّ وَاحِدٍ مِنْهُمَا ثَلَاثَ مَرَّاتٍ فَصَدَّ النَّبِيُّ ص بِوَجْهِهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ يَسْئَلُونَكَ عَنِ الْأَنْفالِ وَ الْأَنْفَالُ اسْمٌ جَامِعٌ لِمَا أَصَابُوا يَوْمَئِذٍ مِثْلُ قَوْلِهِ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ وَ مِثْلُ قَوْلِهِ أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ
The Helper stood up. He said, similar to his first words, then he sat down. Each one of the two said that three times. The Prophet-saww turned his-saww face away. Allah-azwj Mighty and Majestic Revealed: They are asking you about the Anfaal. [8:1] – and the ‘Anfaal’ is a comprehensive name of what they had attained on that day, similar to His-azwj Words: And whatever Allah Awarded unto His Rasool [59:6], and similar to His-azwj Words: And know that whatever booty you gain from anything, [8:41].
ثُمَّ قَالَ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ فَاخْتَلَجَهَا اللَّهُ مِنْ أَيْدِيهِمْ فَجَعَلَهَا لِلَّهِ وَ لِرَسُولِهِ ثُمَّ قَالَ فَاتَّقُوا اللَّهَ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ
Then He-azwj Said: Say: ‘The Anfaal is for Allah and the Rasool [8:1]. Allah-azwj Took it from their hands and Made it to be for Allah-azwj and for His-azwj Rasool-saww. Then He-azwj Said: ‘therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1].
فَلَمَّا قَدِمَ رَسُولُ اللَّهِ الْمَدِينَةَ أَنْزَلَ اللَّهُ عَلَيْهِ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَ ما أَنْزَلْنا عَلى عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ
When Rasool-Allah-saww arrived at Al Medina, Allah-azwj Revealed unto him-saww: ‘And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer, if you believe in Allah and in what We Revealed unto Our servant, on the Day of Distinction, the day on which the two parties met; [8:41].
فَأَمَّا قَوْلُهُ لِلَّهِ فَكَمَا يَقُولُ الْإِنْسَانُ هُوَ لِلَّهِ وَ لَكَ وَ لَا يُقْسَمُ لِلَّهِ مِنْهُ شَيْءٌ فَخَمَّسَ رَسُولُ اللَّهِ الْغَنِيمَةَ الَّتِي قَبَضَ بِخَمْسَةِ أَسْهُمٍ
As for His-azwj Words: for Allah, it is like what the human being says, ‘It is for Allah-azwj and for you!’, and Allah-azwj is not apportioned anything from it. The khums (fifth) of Rasool-Allah-saww is the booty which is captured with five shares.
فَقَبَضَ سَهْماً لِرَسُولِ اللَّهِ يُحْيِي بِهِ ذِكْرَهُ وَ يُورَثُ بَعْدَهُ وَ سَهْماً لِقَرَابَتِهِ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ وَ أَنْفَذَ سَهْماً لِأَيْتَامِ الْمُسْلِمِينَ وَ سَهْماً لِمَسَاكِينِهِمْ وَ سَهْماً لِابْنِ السَّبِيلِ مِنَ الْمُسْلِمِينَ فِي غَيْرِ تِجَارَةٍ فَهَذَا يَوْمُ بَدْرٍ وَ هَذَا سَبِيلُ الْغَنَائِمِ الَّتِي أُخِذَتْ بِالسَّيْفِ
A share is captured for Rasool-Allah-saww to revive his-saww zikr with it and to be inherited after him-saww, and a share for his-saww relatives from the clan of Abdul Muttalib-as, and a share is implemented for orphans of the Muslims, and a share for their needy ones, and a share for the travellers from the Muslims in other than the trading. So, this is the day of Badr, and this is the way of the spoils which are taken with the sword.
وَ أَمَّا مَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ فَإِنْ كَانَ الْمُهَاجِرُونَ حِينَ قَدِمُوا الْمَدِينَةَ أَعْطَتْهُمُ الْأَنْصَارُ نِصْفَ دُورِهِمْ وَ نِصْفَ أَمْوَالِهِمْ وَ الْمُهَاجِرُونَ يَوْمَئِذٍ نَحْوُ مِائَةِ رَجُلٍ فَلَمَّا ظَهَرَ رَسُولُ اللَّهِ ص عَلَى بَنِي قُرَيْظَةَ وَ النَّضِيرِ وَ قَبَضَ أَمْوَالَهُمْ قَالَ النَّبِيُّ ص لِلْأَنْصَارِ إِنْ شِئْتُمْ أَخْرَجْتُمُ الْمُهَاجِرِينَ مِنْ دُورِكُمْ وَ أَمْوَالِكُمْ وَ قَسَمْتُ لَهُمْ هَذِهِ الْأَمْوَالَ دُونَكُمْ وَ إِنْ شِئْتُمْ تَرَكْتُمْ أَمْوَالَكُمْ وَ دُورَكُمْ وَ أَقْسَمْتُ لَكُمْ مَعَهُمْ
And as for what is not attacked upon with horses (cavalry) nor a camel, because when the Emigrants arrived at Al-Medina, the Helpers gave them half of their houses and half of their wealth, and on that day the Emigrants were approximately one hundred men. When Rasool-Allah-saww prevailed upon the clans of Qureyza and Al-Nazeer and captured their wealth, the Prophet-saww said to the Helpers: ‘If you so desire, you can expel the Emigrants from your houses and your wealth, and I-saww will apportion this wealth for them, apart from you, and if you so desire, you can leave them in your wealth and your houses, and I-saww will distribute to you all along with them!’
قَالَتِ الْأَنْصَارُ بَلِ اقْسِمْ لَهُمْ دُونَنَا وَ اتْرُكْهُمْ مَعَنَا فِي دُورِنَا وَ أَمْوَالِنَا
The Helpers said, ‘But, Distribute to them apart from us, and leave them be with us in our houses and our wealth’.
فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْهُمْ يَعْنِي يَهُودَ قُرَيْظَةَ فَما أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَ لا رِكابٍ لِأَنَّهُمْ كَانُوا مَعَهُمْ بِالْمَدِينَةِ أَقْرَبَ مِنْ أَنْ يُوجَفَ عَلَيْهِمْ بِخَيْلٍ وَ لَا رِكَابٍ
Allah-azwj Blessed and Exalted Revealed: And whatever Allah Awarded unto His Rasool from them, – meaning Jews of (clan of) Qureyza – so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels, [59:6], because they were with them at Al-Medina, closer than to attack upon them with horses or camels.
ثُمَّ قَالَ لِلْفُقَراءِ الْمُهاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أَمْوالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً وَ يَنْصُرُونَ اللَّهَ وَ رَسُولَهُ أُولئِكَ هُمُ الصَّادِقُونَ فَجَعَلَهَا اللَّهُ لِمَنْ هَاجَرَ مِنْ قُرَيْشٍ مَعَ النَّبِيِّ ص وَ صَدَقَ
Then He-azwj Said: ‘(It is) for the poor (from the) emigrants, those who went out from their homes and their wealth seeking Grace from Allah and Pleasure, and they are helping Allah and His Rasool. Those, they are the truthful [59:8]. Allah-azwj Made it to be for the ones from Quraysh who had emigrated along with the Prophet-saww, and ratified.
وَ أَخْرَجَ أَيْضاً عَنْهُمُ الْمُهَاجِرِينَ مَعَ رَسُولِ اللَّهِ ص مِنَ الْعَرَبِ لِقَوْلِهِ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أَمْوالِهِمْ لِأَنَّ قُرَيْشاً كَانَتْ تَأْخُذُ دِيَارَ مَنْ هَاجَرَ مِنْهَا وَ أَمْوَالَهُمْ وَ لَمْ تَكُنِ الْعَرَبُ تَفْعَلُ ذَلِكَ بِمَنْ هَاجَرَ مِنْهَا
And the Emigrants from the Arabs came out as well along with Rasool-Allah-saww due to His‑azwj Words, those (It is) for the poor (from the) emigrants, those who went out from their homes and their wealth [59:8], because Quraysh had seized houses of the one who had emigrated and their wealth, and the Arabs had not done that with the ones who had emigrated from it.
ثُمَّ أَثْنَى عَلَى الْمُهَاجِرِينَ الَّذِينَ جَعَلَ لَهُمُ الْخُمُسَ وَ بَرَّأَهُمْ مِنَ النِّفَاقِ بِتَصْدِيقِهِ إِيَّاهُمْ حِينَ قَالَ أُولئِكَ هُمُ الصَّادِقُونَ لَا الْكَاذِبُونَ
Then He-azwj Commended upon the Emigrants, those He-azwj Made the Khums for them and Disavowed them from the hypocrisy with Ratifying them whereby He-azwj Said: Those, they are the truthful [59:8], not liars.
ثُمَّ أَثْنَى عَلَى الْأَنْصَارِ وَ ذَكَرَ مَا صَنَعُوا وَ حُبَّهُمْ لِلْمُهَاجِرِينَ وَ إِيثَارَهُمْ إِيَّاهُمْ وَ أَنَّهُمْ لَمْ يَجِدُوا فِي أَنْفُسِهِمْ حَاجَةً يَقُولُ حَزَازَةً مِمَّا أُوتُوا يَعْنِي الْمُهَاجِرِينَ دُونَهُمْ فَأَحْسَنَ الثَّنَاءَ عَلَيْهِمْ
Then He-azwj Commended upon the Helpers and Mentioned what they had done and their love for the Emigrants and their preferring them, and they did not find any need within themselves to be saying hateful words from what they, meaning the Emigrants, had been given, rather than them. He-azwj was excellent of the commendation upon them.
فَقَالَ وَ الَّذِينَ تَبَوَّؤُا الدَّارَ وَ الْإِيمانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ وَ لا يَجِدُونَ فِي صُدُورِهِمْ حاجَةً مِمَّا أُوتُوا وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ
He-azwj Said: ‘And those who had the home (in Al-Medina), and had the Eman from before them, are loving the ones who emigrate to them, and they are not finding any need in their chests from what they give, and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9].
وَ قَدْ كَانَ رِجَالٌ اتَّبَعُوا النَّبِيَّ ص قَدْ وَتَرَهُمُ الْمُسْلِمُونَ فِيمَا أَخَذُوا مِنْ أَمْوَالِهِمْ فَكَانَتْ قُلُوبُهُمْ قَدِ امْتَلَأَتْ عَلَيْهِمْ فَلَمَّا حَسُنَ إِسْلَامُهُمُ اسْتَغْفَرُوا لِأَنْفُسِهِمْ مِمَّا كَانُوا عَلَيْهِ مِنَ الشِّرْكِ وَ سَأَلُوا اللَّهَ أَنْ يَذْهَبَ بِمَا فِي قُلُوبِهِمْ مِنَ الْغِلِّ لِمَنْ سَبَقَهُمْ إِلَى الْإِيمَانِ وَ اسْتَغْفَرُوا لَهُمْ حَتَّى يُحَلِّلَ مَا فِي قُلُوبِهِمْ وَ صَارُوا إِخْوَاناً لَهُمْ
And men had followed the Prophet-saww having cheated the Muslims regarding what they had taken from their wealth, so their hearts were filled against them. When their Islam was good, they sought Forgiveness for themselves from what Polytheism they had been upon, and they asked Allah-azwj to Remove what grudge there was in their heart for the ones who had preceded them to the Eman, and they sought Forgiveness for them until whatever was in their hearts was released and they became brothers to them.
فَأَثْنَى اللَّهُ عَلَى الَّذِينَ قَالُوا ذَلِكَ خَاصَّةً فَقَالَ وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ
Allah-azwj Commended upon those who had said that especially. He-azwj Said: And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10].
فَأَعْطَى رَسُولُ اللَّهِ الْمُهَاجِرِينَ عَامَّةً مِنْ قُرَيْشٍ عَلَى قَدْرِ حَاجَتِهِمْ فِيمَا يَرَى لِأَنَّهَا لَمْ تُخَمَّسْ فَتُقْسَمَ بِالسَّوِيَّةِ وَ لَمْ يُعْطِ أَحَداً مِنْهُمْ شَيْئاً إِلَّا الْمُهَاجِرِينَ مِنْ قُرَيْشٍ غَيْرَ رَجُلَيْنِ مِنَ الْأَنْصَارِ يُقَالُ لِأَحَدِهِمَا سَهْلُ بْنُ حُنَيْفٍ وَ لِلْآخَرِ سِمَاكُ بْنُ خَرَشَةَ أَبُو دُجَانَةَ فَإِنَّهُ أَعْطَاهُمَا لِشِدَّةِ حَاجَةٍ كَانَتْ بِهِمَا مِنْ حَقِّهِ
Rasool-Allah-saww gave the Emigrants generally from Quraysh in accordance to their needs in what he-saww saw because he-saww did not take a fifth and distributed with the equalness and did not give anyone of them anything except the Emigrants from Quraysh, apart from two men of the Helpers. One of them was called Sahl Bin Huneyf and the other Simak Bin Kharshh Abu Dajana, for he-saww gave to them due to the severity of need which was with both of them, from his-saww right.
وَ أَمْسَكَ النَّبِيُّ ص مِنْ أَمْوَالِ بَنِي قُرَيْظَةَ وَ النَّضِيرِ مَا لَمْ يُوجَفْ عَلَيْهِ خَيْلٌ وَ لَا رِكَابٌ سَبْعَ حَائِطٍ لِنَفْسِهِ لِأَنَّهُ لَمْ يُوجَفْ عَلَى فَدَكَ خَيْلٌ أَيْضاً وَ لَا رِكَابٌ وَ أَمَّا خَيْبَرُ فَإِنَّهَا كَانَتْ مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ مِنَ الْمَدِينَةِ وَ هِيَ أَمْوَالُ الْيَهُودِ وَ لَكِنَّهُ أُوجِفَ عَلَيْهَا خَيْلٌ وَ رِكَابٌ وَ كَانَتْ فِيهَا حَرْبٌ فَقَسَمَهَا عَلَى قِسْمَةِ بَدْرٍ
And the Prophet-saww withheld seven gardens for himself-saww, from wealth of the clans of Qureyza and Al-Nazeer, what neither had any horse attacked upon it nor a camel, and as for Khyber, it was at a travel distance of three days from Al-Medina, and it is wealth of the Jews, but horses and camels had attacked upon it, and there was war in it. Thus he-saww distributed it based upon distribution of Badr.
فَقَالَ اللَّهُ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الْأَغْنِياءِ مِنْكُمْ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا
Allah-azwj Said: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, so that it would not happen to be circulated between the rich ones from you. And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].
فَهَذَا سَبِيلُ مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِمَّا أُوجِفَ عَلَيْهِ خَيْلٌ وَ رِكَابٌ وَ قَدْ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَا زِلْنَا نَقْبِضُ سَهْمَنَا بِهَذِهِ الْآيَةِ الَّتِي أَوَّلُهَا تَعْلِيمٌ وَ آخِرُهَا تَحَرُّجٌ حَتَّى جَاءَ خُمُسُ السُّوسِ وَ جُنْدَيْسَابُورَ إِلَى عُمَرَ وَ أَنَا وَ الْمُسْلِمُونَ وَ الْعَبَّاسُ عِنْدَهُ
So, this is way of what Allah-azwj had Bestowed upon His-azwj Rasool-saww, from what horses and camels had attacked upon, and Ali-asws Bin Abu Talib-asws had said: ‘We-asws had not ceased taking our-asws share due to this Verse, the beginning of which is teaching and its end is refraining, until Khums (fifth) of Al-Sous and Jundaysabour came to Umar, and I-asws and the Muslims and Al-Abbas were in his presence.
فَقَالَ عُمَرُ لَنَا إِنَّهُ قَدْ تَتَابَعَتْ لَكُمْ مِنَ الْخُمُسِ أَمْوَالٌ فَقَبَضْتُمُوهَا حَتَّى لَا حَاجَةَ بِكُمُ الْيَوْمَ وَ بِالْمُسْلِمِينَ حَاجَةٌ وَ خَلَلٌ فَأَسْلِفُونَا حَقَّكُمْ مِنْ هَذَا الْمَالِ حَتَّى يَأْتِيَ اللَّهُ بِقَضَائِهِ مِنْ أَوَّلِ شَيْءٍ يَأْتِي الْمُسْلِمِينَ
Umar said to us, ‘It has been continuous wealth for you all from the Khums and you had taken it until there is no need and deficiency today for you-asws and the Muslims. We shall replace your-asws right from this wealth to us until Allah-azwj Comes with His-azwj Decree, from the first thing the Muslims bring’.
فَكَفَفْتُ عَنْهُ لِأَنِّي لَمْ آمَنْ حِينَ جَعَلَهُ سَلَفاً لَوْ أَلْحَحْنَا عَلَيْهِ فِيهِ أَنْ يَقُولَ فِي خُمُسِنَا مِثْلَ قَوْلِهِ فِي أَعْظَمَ مِنْهُ عَنَى مِيرَاثَ نَبِيِّنَا ص حِينَ أَلْحَحْنَا عَلَيْهِ
I-asws refrained from it because I-asws did not believe he would be making a replacement. Had we insisted upon it, regarding it, he would have said regarding our-asws Khums (fifth) similar to his words, regarding what is larger than it, meaning inheritance of our-asws Prophet-saww, had we insisted upon it.
فَقَالَ لَهُ الْعَبَّاسُ لَا تَغْتَمِزْ فِي الَّذِي لَنَا يَا عُمَرُ فَإِنَّ اللَّهَ قَدْ أَثْبَتَهُ لَنَا بِأَثْبَتَ مِمَّا أَثْبَتَ بِهِ الْمَوَارِيثَ بَيْنَنَا
Al-Abbas said to him, ‘Do not short change us, O Umar, for Allah-azwj has Affirmed it for us with more affirmation that what He-azwj has Affirmed the inheritance of our Prophet-saww!’
فَقَالَ عُمَرُ وَ أَنْتُمْ أَحَقُّ مَنْ أَرْفَقَ الْمُسْلِمِينَ وَ شَفَّعَنِي فَقَبَضَهُ عُمَرُ
Umar said, ‘And you are more deserving? Who sustains the Muslims and will intercede for me?’ So Umar took possession of it.
ثُمَّ قَالَ لَا وَ اللَّهِ مَا أَتَاهُمْ مَا يَقْضِينَا- حَتَّى لَحِقَ بِاللَّهِ ثُمَّ مَا قَدَرْنَا عَلَيْهِ بَعْدَهُ
Then he said, ‘No, by Allah-azwj! What we give them from what we have captured until the meeting with Allah-azwj, we will not be able upon it afterwards!’
ثُمَّ قَالَ عَلِيٌّ ع إِنَّ اللَّهَ حَرَّمَ عَلَى رَسُولِهِ الصَّدَقَةَ فَعَوَّضَهُ مِنْهَا سَهْماً مِنَ الْخُمُسِ وَ حَرَّمَهَا عَلَى أَهْلِ بَيْتِهِ خَاصَّةً دُونَ قَوْمِهِمْ وَ أَسْهَمَ لِصَغِيرِهِمْ وَ كَبِيرِهِمْ وَ ذَكَرِهِمْ وَ أُنْثَاهُمْ وَ فَقِيرِهِمْ وَ شَاهِدِهِمْ وَ غَائِبِهِمْ لِأَنَّهُمْ إِنَّمَا أُعْطُوا سَهْمَهُمْ بِأَنَّهُمْ قَرَابَةُ نَبِيِّهِمُ الَّتِي لَا تَزُولُ عَنْهُمْ
Then Ali-asws said: ‘Allah-azwj has Prohibited the charity unto His-azwj Rasool-saww, so He-azwj Compensated him-saww from it with a share from the Khums, and He-azwj has Prohibited it unto People-asws of his-saww Household in particular, apart from their people, and shares of their-asws young ones and their old, and their-asws males and their-asws females, and their-asws poor, and their present ones and their absentees, because they have rather been given their shares because they are kindred of their Prophet-azwj, which cannot be removed from them.
الْحَمْدُ لِلَّهِ الَّذِي جَعَلَهُ مِنَّا وَ جَعَلَنَا مِنْهُ فَلَمْ يُعْطِ رَسُولُ اللَّهِ ص أَحَداً مِنَ الْخُمُسِ غَيْرَنَا وَ غَيْرَ حُلَفَائِنَا وَ مَوَالِينَا لِأَنَّهُمْ مِنَّا وَ أَعْطَى مِنْ سَهْمِهِ نَاساً لِحُرَمٍ كَانَتْ بَيْنَهُ وَ بَيْنَهُمْ مَعُونَةً فِي الَّذِي كَانَ بَيْنَهُمْ
The Praise is for Allah-azwj Who Made it from us-asws and Made us-asws from it. Rasool-Allah-saww did not give anyone from the Khums apart from us, and our-asws allies and our-asws friends, because they are from us-asws, and he-saww gave from his-saww share to some people due to sanctity which was between him-saww and them as assistance regarding what was between them.
فَقَدْ أَعْلَمْتُكَ مَا أَوْضَحَ اللَّهُ مِنْ سَبِيلِ هَذِهِ الْأَنْفَالِ الْأَرْبَعَةِ وَ مَا وَعَدَ مِنْ أَمْرِهِ فِيهِمْ وَ نَوَّرَهُ بِشِفَاءٍ مِنَ الْبَيَانِ وَ ضِيَاءٍ مِنَ الْبُرْهَانِ جَاءَ بِهِ الْوَحْيُ الْمُنْزَلُ وَ عَمِلَ بِهِ النَّبِيُّ الْمُرْسَلُ فَمَنْ حَرَّفَ كَلَامَ اللَّهِ أَوْ بَدَّلَهُ بَعْدَ مَا سَمِعَهُ وَ عَقَلَهُ فَإِنَّمَا إِثْمُهُ عَلَيْهِ وَ اللَّهُ حَجِيجُهُ فِيهِ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
I-asws have taught you what Allah-azwj has Clarified from the ways of this four Anfaal (spoils of war) and what He-azwj has Promised regarding them, and He-azwj Illuminated it with healing from explanations and radiance from proofs brought down by Revelation Sent down, and the Sent Prophet-saww had worked with it. The one who distorts the Speech of Allah-azwj and changes it after having heard it and understood it, rather its sin is upon him, and Allah-azwj will Argue against regarding it. And the greeting be upon you-saww, (O Prophet) and Mercy of Allah‑azwj and His-azwj Blessings’’.[23]
2- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي سُورَةِ الْأَنْفَالِ جذع [جَدْعُ] الْأُنُوفِ.
Tafseer Al Ayyashi – From Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘In Surah Al-Anfaal is a segment of cutting the noses (pride)’’.[24]
3 شي، تفسير العياشي عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ أَوْ سُئِلَ عَنِ الْأَنْفَالِ فَقَالَ كُلُّ قَرْيَةٍ يَهْلِكُ أَهْلُهَا أَوْ يَجْلُونَ عَنْهَا فَهِيَ نَفَلٌ نِصْفُهَا يُقْسَمُ بَيْنَ النَّاسِ وَ نِصْفُهَا لِلرَّسُولِ.
Tafseer Al Ayyashi – from Hareez,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws, or he-asws was asked about Al-Anfaal. He-asws said: ‘Every town whose inhabitants are destroyed (dead), or are expelled from it, it is ‘Nafal’. Half of it is distributed between the people and half of it is for the Rasool‑saww’’.[25]
4- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْأَنْفَالُ مَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ.
Tafseer Al Ayyashi – From Zurara,
‘From Abu Ja’far-asws having said: ‘Al-Anfaal is what has neither been attacked upon by horses nor camels’’.[26]
5- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْأَنْفَالِ قَالَ هِيَ الْقُرَى الَّتِي قَدْ جَلَا أَهْلُهَا وَ هَلَكُوا فَخَرِبَتْ فَهِيَ لِلَّهِ وَ لِلرَّسُولِ.
Tafseer Al Ayyashi – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about ‘Al-Anfaal’. He-asws said: ‘It is the town which its inhabitants have been expelled and destroyed (dead), so it has been ruined. It is for Allah-azwj and for the Rasool-saww’’.[27]
6- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْفَيْءَ وَ الْأَنْفَالَ مَا كَانَ مِنْ أَرْضٍ لَمْ يَكُنْ فِيهَا هِرَاقَةُ دَمٍ أَوْ قَوْمٍ صَالَحُوا أَوْ قَوْمٍ أَعْطَوْا بِأَيْدِيهِمْ وَ مَا كَانَ مِنْ أَرْضٍ خَرِبَةٍ أَوْ بُطُونِ الْأَوْدِيَةِ
Tafseer Al Ayyashi – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The ‘Fey’ and the ‘Anfaal’ is what was from a land no blood had been shed in it, or a people have reconciled, or a people have given with their own hands, and what was from a ruined land, or interior of a valley.
فَهَذَا كُلُّهُ مِنَ الْفَيْءِ فَهَذَا لِلَّهِ وَ لِلرَّسُولِ فَمَا كَانَ لِلَّهِ فَهُوَ لِرَسُولِهِ يَضَعُهُ حَيْثُ شَاءَ وَ هُوَ لِلْإِمَامِ مِنْ بَعْدِ الرَّسُولِ ص.
All this is from the ‘Fey’, therefore this is for Allah-azwj and for the Rasool-saww. Whatever was for Allah-azwj, it is for His-azwj Rasool-saww. He-saww have place it wherever he-azwj desires to, and it is for the Imam-asws from after the Rasool-saww’’.[28]
7- شي، تفسير العياشي عَنْ بَشِيرٍ الدَّهَّانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ فَرَضَ طَاعَتَنَا فِي كِتَابِهِ فَلَا يَسَعُ النَّاسَ حملنا [جَهْلُنَا] لَنَا صَفْوُ الْمَالِ وَ لَنَا الْأَنْفَالُ وَ لَنَا قَرَائِنُ الْقُرْآنِ.
Tafseer Al Ayyashi – from Bashir Al Dahhan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj has Imposed obedience to us-asws in His-azwj Book, so there is no leeway for the people to ignore us. For us-asws is the clean wealth, and for us-asws is the ‘Anfaal’, and for us-asws are pairs (links) of the Quran’’.[29]
8- شي، تفسير العياشي عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنِ الْأَنْفَالِ فَقَالَ مَا كَانَ مِنْ أَرْضٍ بَادَ أَهْلُهَا فَذَلِكَ الْأَنْفَالُ فَهُوَ لَنَا.
Tafseer Al Ayyashi –
‘From Abu Ibrahim-asws, he (the narrator) said, ‘I asked him-asws about the ‘Anfaal’. He-asws said: ‘Whatever was from whose inhabitants have died, that is the ‘Anfaal’, it is for us-asws’’.[30]
9- شي، تفسير العياشي عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْأَنْفَالِ فَقَالَ كُلُّ أَرْضٍ خَرِبَةٍ وَ كُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا خَيْلٌ وَ لَا رِكَابٌ.
Tafseer Al Ayyashi – from Abu Amamah,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the ‘Anfaal’. He-asws said: ‘Every land ruined, and every land not attacked upon, neither by horses nor camels’’.[31]
وَ زَادَ فِي رِوَايَةٍ أُخْرَى منها عليها [عَنْهُ غَلَبَهَا] رَسُولُ اللَّهِ ص.
And there is an increase in another report: ‘From it is Rasool-Allah-saww had conquered upon it’’.[32]
10- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَنَا الْأَنْفَالُ
Tafseer Al Ayyashi – from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘For us-asws is the ‘Anfaal’’.
قُلْتُ وَ مَا الْأَنْفَالُ
I said, ‘And what is the ‘Anfaal’.
قَالَ مِنْهَا الْمَعَادِنُ وَ الْآجَامُ وَ كُلُّ أَرْضٍ لَا رَبَّ لَهَا وَ كُلُّ أَرْضٍ بَادَ أَهْلُهَا فَهُوَ لَنَا.
He-asws said: ‘From it are the mines (minerals) and the forests, and every land having nor lord (owner) for it, and every land its inhabitants have died, it is for us-asws’’.[33]
وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَحَدِهِمَا وَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ مَالٍ لَا مَوْلَى لَهُ وَ لَا وَرَثَةَ فَهُوَ مِنْ أَهْلِ هَذِهِ الْآيَةِ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ.
And in another report,
‘From one of the two (5th or 6th Imam-asws), and from Aban Bin Taglib, from Abu Abdullah-asws having said: ‘All wealth having not master (owner) for him it, nor any inheritor, it is from the rightful of this Verse: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, [8:1]’’.[34]
وَ فِي رِوَايَةِ ابْنِ سِنَانٍ قَالَ ع هِيَ الْقَرْيَةُ قَدْ جَلَا أَهْلُهَا وَ هَلَكُوا فَخَرِبَتْ فَهِيَ لِلَّهِ وَ لِلرَّسُولِ.
In a reported by Ibn Sinan –
‘He-asws said: ‘It is the two whose inhabitants have been expelled and destroyed (died), so it is ruined. It is for Allah-azwj and for the Rasool-saww’’.[35]
وَ فِي رِوَايَةِ ابْنِ سِنَانٍ وَ مُحَمَّدٍ الْحَلَبِيِّ عَنْهُ ع قَالَ: مَنْ مَاتَ وَ لَيْسَ لَهُ مَوْلًى فَمَالُهُ مِنَ الْأَنْفَالِ.
And in a report by Ibn Sinan and Muhammad Al Halby –
‘From him-asws having said: ‘One who dies and there isn’t any guardian for him, his wealth is from the ‘Anfaal’’.[36]
وَ فِي رِوَايَةِ زُرَارَةَ عَنْهُ ع قَالَ: هِيَ كُلُّ أَرْضٍ جَلَا أَهْلُهَا مِنْ غَيْرِ أَنْ يَحْمِلَ عَلَيْهِمْ خَيْلٌ وَ لَا رِكَابٌ فَهِيَ نَفَلٌ لِلَّهِ وَ لِلرَّسُولِ.
And in a report by Zurara,
‘From him-asws having said: ‘It is every land whose inhabitants have been expelled from without any attack upon them by horses and camels, it is ‘Nafal’, (spoils) for Allah-azwj and for the Rasool-saww’’.[37]
11- شي، تفسير العياشي عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَمِعْتُهُ يَقُولُ فِي الْمُلُوكِ الَّذِينَ يَقْطَعُونَ النَّاسَ هِيَ مِنَ الْفَيْءِ وَ الْأَنْفَالِ وَ أَشْبَاهِ ذَلِكَ.
Tafseer Al Ayyashi – from Al Sumali,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying from the kings, those who are cutting out pieces of land, it is from the ‘Fey’ and the ‘Anfaal’, and (what) resembles that’’.[38]
وَ فِي رِوَايَةٍ أُخْرَى عَنِ الثُّمَالِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَى يَسْئَلُونَكَ عَنِ الْأَنْفالِ قَالَ يَسْئَلُونَكَ الْأَنْفَالَ
And in another report from Al Sumali who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj the Exalted: They are asking you about the Anfaal. [8:1]. He-asws said: ‘They are asking you-saww for the Anfaal’.
قَالَ مَا كَانَ لِلْمُلُوكِ فَهُوَ لِلْإِمَامِ.
He-asws said: ‘Whatever was for the kings, it is for the Imams-asws’’.[39]
12- شي، تفسير العياشي عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ ع عَنِ الْأَنْفَالِ قَالَ كُلُّ أَرْضٍ خَرِبَةٍ وَ أَشْيَاءُ كَانَتْ تَكُونُ لِلْمُلُوكِ فَذَلِكَ خَلَصَ لِلْإِمَامِ لَيْسَ لِلنَّاسِ فِيهِ سَهْمٌ
Tafseer Al Ayyashi – from Sama’at Bin Mihran who said,
‘I asked him-asws about the ‘Anfaal’. He-asws said: ‘Every land and thing which have happened to be for the kings, that is purely for the Imam-asws. There isn’t any share in it for the people’.
قَالَ وَ مِنْهَا الْبَحْرَيْنُ لَمْ يُوجَفْ بَخِيلٍ وَ لَا رِكَابٍ.
He-asws said: ‘And from it is ‘Al-Bahrain’, neither attacked upon by horses nor camels’’.[40]
13- شي، تفسير العياشي عَنْ بَشِيرٍ الدَّهَّانِ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ فَقَالَ لَنَا أَحْبَبْتُمْ وَ أَبْغَضَ النَّاسُ وَ وَصَلْتُمْ وَ قَطَعَ النَّاسُ وَ عَرَفْتُمْ وَ أَنْكَرَ النَّاسُ وَ هُوَ الْحَقُّ
Tafseer Al Ayyashi, from Bashir Al Dahhan who said,
‘We were in the presence of Abu Abdullah-asws and the house was filled with its people. He‑asws said to us: ‘You have loved and the people have hated, and you have connected and the people have cut off, and you have recognised and the people have denied, and it is the truth!
وَ إِنَّ اللَّهَ اتَّخَذَ مُحَمَّداً عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولًا وَ إِنَّ عَلِيّاً عَبْدٌ نَصَحَ لِلَّهِ فَنَصَحَهُ وَ أَحَبَّ اللَّهَ فَأَحَبَّهُ
And surely Allah-azwj Took Muhammad-saww as a servant before He-azwj Took him-saww as a Rasool (Messenger), and Ali-asws as a servant advising for (on behalf of) Allah-azwj, so he-asws advised him-saww, and He-azwj Loved Allah-azwj so Allah-azwj Loved him-asws.
وَ فِي كِتَابِ اللَّهِ لَنَا صَفْوُ الْمَالِ وَ لَنَا الْأَنْفَالُ وَ نَحْنُ قَوْمٌ قَدْ فَرَضَ اللَّهُ طَاعَتَنَا وَ إِنَّكُمْ لَتَأْتَمُّونَ بِمَنْ لَا يُعْذَرُ النَّاسُ بِجَهَالَتِهِ وَ قَدْ قَالَ رَسُولُ اللَّهِ ص مَنْ مَاتَ وَ لَيْسَ لَهُ إِمَامٌ يَأْتَمُّ بِهِ فَمِيتَتُهُ مِيتَةٌ جَاهِلِيَّةٌ
And in the Book of Allah-azwj, for us-asws is the clean wealth, and for us-asws is the ‘Anfaal’, and we-asws are a people Allah-azwj has Imposed obedience to us-asws, and you are being led by the one the people are not excused of ignoring, and Rasool-Allah-saww had said: ‘One who dies and there isn’t an Imam-asws for him to be led by, his death would be death of the pre-Islamic period.
فَعَلَيْكُمْ بِالطَّاعَةِ فَقَدْ رَأَيْتُمْ أَصْحَابَ عَلِيٍّ ع.
Upon you all is with the obedience, for you have seen companions of Ali-asws’’.[41]
14- شي، تفسير العياشي عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع يَسْئَلُونَكَ عَنِ الْأَنْفالِ قَالَ مَا كَانَ لِلْمُلُوكِ فَهُوَ لِلْإِمَامِ
Tafseer Al-Ayyashi – from Al-Sumali,
‘From Abu Ja’far-asws regarding They are asking you about the Anfaal. [8:1]. He-asws said: ‘Whatever was for the kings, it is for the Imam-asws’.
قُلْتُ فَإِنَّهُمْ يُقْطِعُونَ مَا فِي أَيْدِيهِمْ أَوْلَادَهُمْ وَ نِسَاءَهُمْ وَ ذَوِي قَرَابَتِهِمْ وَ أَشْرَافَهُمْ حَتَّى بَلَغَ ذِكْرٌ مِنَ الْخِصْيَانِ
I said, ‘But they are cutting out (awarding pieces of land) what is in their hands for their children and their wives and their relatives and their nobles to the extent that there is mention of the eunuchs’.
فَجَعَلْتُ لَا أَقُولُ فِي ذَلِكَ شَيْئاً إِلَّا قَالَ وَ ذَلِكَ حَتَّى قَالَ تُعْطَى مِنْهُ الدِّرْهَمَ إِلَى الْمِائَةِ [وَ] الْأَلْفِ
I went on not to say anything regarding that except he-asws said: ‘And that (also)’, until he-asws said: ‘You are given from it the Dirham up to the one hundred and the thousand’.
ثُمَّ قَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ.
Then he-asws said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39]’’.[42]
15- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص أَقْطَعَ عَلِيّاً مَا سَقَى الْفُرَاتُ
Tafseer Al Ayyashi – From Dawood Bin Farqad who said,
‘I said to Abu Abdullah-asws, ‘It has reached us that Rasool-Allah-saww had granted what the Euphrates waters (irrigates)’.
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قَالَ وَ مَا سَقَى الْفُرَاتُ الْأَنْفَالُ أَكْثَرُ مِمَّا سَقَى الْفُرَاتُ
He-asws said, ‘And what the Euphrates waters (irrigates) as the ‘Anfaal’ is not more than what the Euphrates irrigates’.
قُلْتُ وَ مَا الْأَنْفَالُ
I said, ‘And what is the ‘Anfaal’?’
قَالَ بطول [بُطُونُ] الْأَوْدِيَةِ وَ رُءُوسُ الْجِبَالِ وَ الْآجَامُ وَ الْمَعَادِنُ وَ كُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا خَيْلٌ وَ لَا رِكَابٌ وَ كُلُّ أَرْضٍ مَيْتَةٍ قَدْ جَلَا أَهْلُهَا وَ قَطَائِعُ الْمُلُوكِ.
He-asws said: ‘Interior of the valleys, and peaks of the mountains, and the forests, and the mines, and every land not attacked upon, neither by horses nor by camels, and every dead land its inhabitants have been exiled, and pieces of lands cut out (awarded out) by the kings’’.[43]
16- شي، تفسير العياشي عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ قَالَ سَهْمٌ لِلَّهِ وَ سَهْمٌ لِلرَّسُولِ
Tafseer Al Ayyashi – from Abu Maryam Al Ansari who said,
I asked Abu Abdullah-asws about His-azwj Words: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, [8:1]. He-asws said: ‘A share for Allah-azwj and a share for the Rasool-saww’.
قَالَ قُلْتُ فَلِمَنْ سَهْمُ اللَّهِ
He (the narrator) said, ‘I said, ‘For whom is the share of Allah-azwj?’
فَقَالَ لِلْمُسْلِمِينَ.
He-asws said: ‘For the Muslims’’.[44]
17- فر، تفسير فرات بن إبراهيم جَعْفَرُ بْنُ مُحَمَّدٍ الْفَزَارِيُّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَمَا كَانَ لِلرَّسُولِ فَهُوَ لَنَا وَ شِيعَتِنَا حَلَّلْنَاهُ لَهُمْ وَ طَيَّبْنَاهُ لَهُمْ
Tafseer Furaat Bin Ibrahim – Ja’far Bin Muhammad Al Fazary, from Muhammad Bin Marwan, from Muhammad Bin Ali, from Ali Bin Abdullah, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted Said: ‘Allah-azwj Blessed and Exalted Said: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, [59:7]. Thus, whatever was for the Rasool‑saww, it is for us-asws and our-asws Shias. We-asws have legalised it for them, and made it good for them.
يَا أَبَا حَمْزَةَ وَ اللَّهِ لَا يُضْرَبُ عَلَى شَيْءٍ مِنَ الْأَشْيَاءِ فِي شَرْقِ الْأَرْضِ وَ لَا غَرْبِهَا إِلَّا كَانَ حَرَاماً سُحْتاً عَلَى مَنْ نَالَ مِنْهُ شَيْئاً مَا خَلَانَا وَ شِيعَتَنَا فَإِنَّا طَيَّبْنَاهُ لَكُمْ وَ جَعَلْنَاهُ لَكُمْ
O Abu Hamza, by Allah-azwj! Nothing from the things which are struck upon, neither in east of the earth nor its west except it would be unlawful, ill-gotten gains upon the one who receives anything from apart from us-asws and our-asws Shias, for we-asws have made it good for you and made it to be for you!
وَ اللَّهِ يَا أَبَا حَمْزَةَ لَقَدْ غَصَبُونَا وَ مَنَعُونَا حَقَّنَا.
By Allah-azwj, O Abu Hamza! They have usurped us-asws and have prevented us-asws of our-asws rights!’’[45]
18- مِصْبَاحُ الْأَنْوَارِ، رَوَى ابْنُ بَابَوَيْهِ مَرْفُوعاً إِلَى أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: لَمَّا نَزَلَتْ وَ آتِ ذَا الْقُرْبى حَقَّهُ قَالَ رَسُولُ اللَّهِ ص لَكِ فَدَكُ.
(The book) ‘Misbah Al Anwaar’ – It is reported by Ibn Babuwayh raising it to Abu Saeed Al Khudri who said,
‘And give to the one with kinship his right, and (to) the needy, and the wayfarer, and do not squander wastefully [17:26]. Rasool-Allah-saww had said: ‘For you (Syeda Fatima-asws) is Fadak’’.[46]
وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ أَيْضاً مِثْلَهُ.
And in another report from him as well, similar to it.[47]
وَ عَنْ عَطِيَّةَ قَالَ: لَمَّا نَزَلَتْ وَ آتِ ذَا الْقُرْبى حَقَّهُ دَعَا رَسُولُ اللَّهِ ص فَاطِمَةَ فَأَعْطَاهَا فَدَكَ.
And from Atiyya who said, ‘When it was Revealed: And give to the one with kinship his right, [17:26], Rasool-Allah-saww called (Syeda) Fatima-asws and gave her-asws Fadak’’.[48]
وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: أَقْطَعَ رَسُولُ اللَّهِ ص فَاطِمَةَ فَدَكَ.
And from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww cut out (awarded) Fadak to Syeda Fatima-asws’’.[49]
وَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ أَ كَانَ رَسُولُ اللَّهِ ص أَعْطَى فَاطِمَةَ فَدَكَ
And from Aban Bin Taglib,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘Had Rasool-Allah-saww give Fadak to (Syeda) Fatima-asws?’
قَالَ كَانَ رَسُولُ اللَّهِ ص وَقَفَهَا فَأَنْزَلَ اللَّهُ وَ آتِ ذَا الْقُرْبى حَقَّهُ فَأَعْطَاهَا رَسُولُ اللَّهِ ص حَقَّهَا
He-asws said: ‘Rasool-Allah-saww had designated it (Waqf), so Allah-azwj Revealed: And give to the one with kinship his right, [17:26]. So Rasool-Allah-saww gave her-asws, her-asws right’.
قُلْتُ رَسُولُ اللَّهِ ص أَعْطَاهَا
I said, ‘Rasool-Allah-saww gave it to her-asws?’
قَالَ بَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى أَعْطَاهَا.
He-asws said: ‘But, Allah-azwj Blessed and Exalted Gave it to her-asws!’’[50]
19- فس، تفسير القمي يَسْئَلُونَكَ عَنِ الْأَنْفالِ قَالَ نَزَلَتْ يَسْئَلُونَكَ الْأَنْفَالَ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ فَاتَّقُوا اللَّهَ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ.
Tafseer Al Qummi (regarding) – They are asking you about the Anfaal [8:1]. He said, ‘It was Revealed as: ‘They are asking you for the Anfaal [8:1] Say: ‘The Anfaal is for Allah and the Rasool, therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1]’’.[51]
فَحَدَّثَنِي أَبِي عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْأَنْفَالِ فَقَالَ هُوَ الْقُرَى الَّتِي قَدْ خَرِبَتْ وَ انْجَلَى أَهْلُهَا فَهِيَ لِلَّهِ وَ لِلرَّسُولِ وَ مَا كَانَ لِلْمُلُوكِ فَهُوَ لِلْإِمَامِ وَ مَا كَانَ مِنْ أَرْضِ الْجِزْيَةِ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ وَ لَا رِكَابٍ وَ كُلُّ أَرْضٍ لَا رَبَّ لَهَا وَ الْمَعَادِنُ مِنْهَا وَ مَنْ مَاتَ وَ لَيْسَ لَهُ مَوْلًى فَمَالُهُ مِنَ الْأَنْفَالِ
My father narrated to me from Fazalah Bin Ayoun, from Aban Bin Usman, from Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about the ‘Anfaal’. He-asws said: ‘It is the town which has been ruined and its inhabitants have been expelled, so it is for Allah-azwj and for the Rasool-saww, and whatever was for the kings, it is for the Imam-asws, and whatever was from the land of taxation (tribute), neither attacked upon by horses nor camels, and every land having not lord (owner) for it, and the mines are from it, and one who dies and there isn’t any guardian (Maula) for him, his wealth is from the ‘Anfaal’’.
وَ قَالَ نَزَلَتْ يَوْمَ بَدْرٍ لَمَّا انْهَزَمَ النَّاسُ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص عَلَى ثَلَاثِ فِرَقٍ فَصِنْفٌ كَانُوا عِنْدَ خَيْمَةِ النَّبِيِّ ص وَ صِنْفٌ أَغَارُوا عَلَى النَّهْبِ وَ فِرْقَةٌ طَلَبَتِ الْعَدُوَّ وَ أَسَرُوا وَ غَنِمُوا
And he-asws said: ‘It was Revealed on the day of (battle of) Badr when the people (enemy) were defeated. The companions of Rasool-Allah-saww were upon three categories – a type was by the tent of the Prophet-saww, and a type had raided upon the looting, and a type sought the enemy and captured captives and war booty.
فَلَمَّا جَمَعُوا الْغَنَائِمَ وَ الْأُسَارَى تَكَلَّمَتِ الْأَنْصَارُ فِي الْأُسَارَى فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى حَتَّى يُثْخِنَ فِي الْأَرْضِ
When they had collected the war booty and the captives, the Helpers spoke regarding the captives, so Allah-azwj Blessed and Exalted Revealed: It was not for a Prophet that there happen to be captives for him until he triumphs in the land. [8:67].
فَلَمَّا أَبَاحَ اللَّهُ لَهُمُ الْأُسَارَى وَ الْغَنَائِمَ تَكَلَّمَ سَعْدُ بْنُ مُعَاذٍ وَ كَانَ مِمَّنْ أَقَامَ عِنْدَ خَيْمَةِ النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ ص مَا مُنِعْنَا أَنْ نَطْلُبَ الْعَدُوَّ زَهَادَةً فِي الْجِهَادِ وَ لَا جُبْناً عَنِ الْعَدُوِّ وَ لَكِنَّا خِفْنَا أَنْ نُعْرِيَ مَوْضِعَكَ فَتَمِيلَ عَلَيْكَ خَيْلُ الْمُشْرِكِينَ وَ قَدْ أَقَامَ عِنْدَ الْخَيْمَةِ وُجُوهُ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ لَمْ يَشْكُ أَحَدٌ مِنْهُمْ فِيمَا حَسِبْتُهُ وَ النَّاسُ كَثِيرُونَ يَا رَسُولَ اللَّهِ وَ الْغَنَائِمُ قَلِيلَةٌ وَ مَتَى تعطي [تُعْطِ] هَؤُلَاءِ لَمْ تبق [يَبْقَ] لِأَصْحَابِكَ شَيْءٌ
When Allah-azwj Legalised the captives and the war booty for them, Sa’ad Bin Muaz spoke, and he was from the ones who had stood by the tent of the Prophet-saww. He said, ‘O Rasool-Allah‑saww! We were not prevented from seeking the enemy due to abstaining from the Jihad nor cowardice from the enemy, but we feared to leave your-saww place exposed lest a cavalry of the Polytheists might incline towards you, and (many) faces of the Emigrants and the Helpers had stood by the tent, and not anyone of them had any doubts regarding what you‑saww have calculated. O Rasool-Allah-saww, and the people are many and the war booty is little, and when they (all) are given, nothing would remain for your-saww companions!’
وَ خَافَ أَنْ يَقْسِمَ رَسُولُ اللَّهِ ص الْغَنَائِمَ وَ أَسْلَابَ الْقَتْلَى بَيْنَ مَنْ قَاتَلَ وَ لَا يُعْطِيَ مَنْ تَخَلَّفَ عَلَى خَيْمَةِ رَسُولِ اللَّهِ ص شَيْئاً فَاخْتَلَفُوا فِيمَا بَيْنَهُمْ حَتَّى سَأَلُوا رَسُولَ اللَّهِ ص فَقَالُوا لِمَنْ هَذِهِ الْغَنَائِمُ
And he feared that Rasool-Allah-saww might distribute the war booty and belongings of the slain (enemy) between the ones who had fought and not give anything to the ones who had stayed behind at the tent of Rasool-Allah-saww. They differed between them until they asked Rasool-Allah-saww. They said, ‘For whom are these war booties?’
فَأَنْزَلَ اللَّهُ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ فَرَجَعَ النَّاسُ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ شَيْءٌ
Allah-azwj Revealed: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, [8:1]. The people returned and there wasn’t anything for them in the war booty.
ثُمَّ أَنْزَلَ اللَّهُ بَعْدَ ذَلِكَ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ فَقَسَمَهُ رَسُولُ اللَّهِ ص بَيْنَهُمْ
Then Allah-azwj Revealed: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer [8:41]. So Rasool-Allah-saww distributed it between them.
فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ يَا رَسُولَ اللَّهِ ص أَ تُعْطِي فَارِسَ الْقَوْمِ الَّذِي يَحْمِيهِمْ مِثْلَ مَا تُعْطِي الضَّعِيفَ
Sa’ad Bin Abu Waqqas said, ‘O Rasool-Allah-saww! Will you-saww give a horseman of the people, those who protected them, similar to what you-saww give the weak ones?’
فَقَالَ النَّبِيُّ ص ثَكِلَتْكَ أُمُّكَ وَ هَلْ تُنْصَرُونَ إِلَّا بِضُعَفَائِكُمْ
The Prophet-saww said: ‘May your mother be bereft of you, and did you achieve victory except with your weak ones?’
قَالَ فَلَمْ يُخَمِّسْ رَسُولُ اللَّهِ ص بِبَدْرٍ وَ قَسَمَهُ بَيْنَ أَصْحَابِهِ ثُمَّ اسْتَقْبَلَ يَأْخُذُ الْخُمُسَ بَعْدَ بَدْرٍ وَ نَزَلَ قَوْلُهُ يَسْئَلُونَكَ عَنِ الْأَنْفالِ بَعْدَ انْقِضَاءِ حَرْبِ بَدْرٍ.
He-asws said: ‘Rasool-Allah-saww did not take a fifth (Khums) at Badr, and he-saww distributed it between his-saww companions, then he-saww went on to take the Khums after Badr, and His-azwj Words were Revealed: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, [8:1], after termination of the battle of Badr’’.[52]
20- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ جَبْرَئِيلَ كَرَى بِرِجْلِهِ خَمْسَةَ أَنْهَارٍ وَ لِسَانُ الْمَاءِ يَتْبَعُهُ الْفُرَاتَ وَ دِجْلَةَ وَ نِيلَ مِصْرَ وَ مِهْرَانَ وَ نَهْرَ بَلْخٍ فَمَا سَقَتْ أَوْ سُقِيَ مِنْهَا فَلِلْإِمَامِ وَ الْبَحْرُ الْمُطِيفُ بِالدُّنْيَا.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘Jibraeel-as dug five rivers with his-as leg, and the common waters following it – the Euphrates, and Tigris, and Nile of Egypt, and Mihran, and Balkh. Therefor whatever it irrigates and is irrigated from it, it is for the Imam-asws, and the ocean circling the world’’.[53]
باب 26 فضل صلة الإمام ع
CHAPTER 26 – MERIT OF CONNECTING WITH (HELPING) THE IMAM-asws
1- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ وَصَلَ أَحَداً مِنْ أَهْلِ بَيْتِي فِي دَارِ هَذِهِ الدُّنْيَا بِقِيرَاطٍ كَافَيْتُهُ يَوْمَ الْقِيَامَةِ بِقِنْطَارٍ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Al Ash’ary, from Umar Bin Ali Bin Umar Bin Yazeed, from his uncle Muhammad Bin Umar, from his father,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who connects (helps) anyone from People-asws of my-saww Household in the house of this world with an ounce, I-saww will reciprocate him on the Day of Qiyamah with a Quintal (hundredweight)’’.[54]
2- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ قَالَ نَزَلَتْ فِي صِلَةِ الْإِمَامِ ع.
Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra’a, from Is’haq Bin Ammar,
‘From Abu Ibrahim-asws (Al-Kazim-asws), he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11]. He-asws said: ‘It was Revealed regarding connecting (helping) the Imam-asws’’.[55]
3- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ ابْنِ يَزِيدَ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِلصَّادِقِ ع مَا مَعْنَى قَوْلِهِ تَبَارَكَ وَ تَعَالَى مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً
(The book) ‘Sawaab Al Amaal’ – My father, from Ahmad Bin Idrees, from Imran Bin Musa, from Ibn Yazeed, from Al Bazanty, from Hammad Bin Usman, from Is’haq Bin Ammar who said,
‘I said to Al-Sadiq-asws, ‘What is the meaning of Words of the Blessed and Exalted: Who is it that who will lend to Allah a goodly loan, so He will Multiply it for him manifold? [2:245]?’
قَالَ صِلَةُ الْإِمَامِ.
He-asws said: ‘Connecting (helping) the Imam-asws’’.[56]
4- شي، تفسير العياشي عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع يَوْماً وَ مَعِي شَيْءٌ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَقَالَ مَا هَذَا
Tafseer Al Ayyashi – From Mufazzal Bin Umar who said,
‘I entered to see Abu Abdullah-asws one day and with me was something. I placed it in front of him-asws. He-asws said: ‘What is this?’
فَقُلْتُ هَذِهِ صِلَةُ مَوَالِيكَ وَ عَبِيدِكَ
I said, ‘This is connecting (helping) your-asws friends and your-asws slaves’.
قَالَ فَقَالَ لِي يَا مُفَضَّلُ إِنِّي لَأَقْبَلُ ذَلِكَ وَ مَا أَقْبَلَ مِنْ حَاجَةٍ بِي إِلَيْهِ وَ مَا أَقْبَلُهُ إِلَّا لِيَزْكُوا بِهِ
He (the narrator) said, ‘He-asws said: ‘O Mufazzal! I-asws shall accept that, and I-asws am not accepting that due to a need being with me-asws for it, and I-asws am not accepting it except for purifying with it’.
ثُمَّ قَالَ سَمِعْتُ أَبِي ع يَقُولُ مَنْ مَضَتْ لَهُ سَنَةٌ لَمْ يَصِلْنَا مِنْ مَالِهِ قَلَّ أَوْ كَثُرَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ إِلَّا أَنْ يَعْفُوَ اللَّهُ عَنْهُ
Then he-asws said: ‘I-asws heard my-asws father-asws saying: ‘One for whom a year passes by and he has not connected (helped) us-asws, by little or more, Allah-azwj will not Look at him on the Day of Qiyamah except if Allah-azwj Pardons him!’
ثُمَّ قَالَ يَا مُفَضَّلُ إِنَّهَا فَرِيضَةٌ فَرَضَهَا اللَّهُ عَلَى شِيعَتِنَا فِي كِتَابِهِ إِذْ يَقُولُ لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ
Then he-asws said: ‘O Mufazzal! It is an Imposition. Allah-azwj has Imposed it upon our-asws Shias in His-azwj Book: You will never attain to righteousness until you are spending from what you are loving [3:92].
فَنَحْنُ الْبِرُّ وَ التَّقْوَى وَ سَبِيلُ الْهُدَى وَ بَابُ التَّقْوَى لَا يُحْجَبُ دُعَاؤُنَا عَنِ اللَّهِ اقْتَصِرُوا عَلَى حَلَالِكُمْ وَ حَرَامِكُمْ فَسَلُوا عَنْهُ وَ إِيَّاكُمْ أَنْ تَسْأَلُوا أَحَداً مِنَ الْفُقَهَاءِ عَمَّا لَا يعينكم [يَعْنِيكُمْ] وَ عَمَّا سَتَرَ اللَّهُ عَنْكُمْ.
We-asws are the ‘righteousness, and the piety, and the way of guidance, and the door of piety! Our-asws supplication are not barred from Allah-azwj! Confine yourselves upon your Permissible(s) and your Prohibitions and ask about it, and beware of asking anyone from the jurists about what does not concern you and about what Allah-azwj has Concealed from you!’’[57]
5- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ مُوسَى قَالَ رَوَى أَصْحَابُنَا أَنَّهُ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ تَعَالَى الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ قَالَ هُوَ صِلَةُ الْإِمَامِ فِي كُلِّ سَنَةٍ مِمَّا قَلَّ أَوْ كَثُرَ
Tafseer Al Ayyashi – from Al-Hassan Bin Musa who said,
‘It is reported by our companions that he asked Abu Abdullah-asws about Words of the Exalted: And those who are maintaining the relationships what Allah has Commanded with maintaining, [13:21]. He-asws said: ‘It is connecting (helping) the Imam-asws during every year, from what is little or more’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ مَا أُرِيدُ بِذَلِكَ إِلَّا تَزْكِيَتَكُمْ.
Then Abu Abdullah-asws said: ‘And I-asws don’t intend with that except to purifying you all!’’[58]
6 بشا، بشارة المصطفى مُحَمَّدُ بْنُ شَهْرِيَارَ الْخَازِنُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ دَاوُدَ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَلَوِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ إِبْرَاهِيمَ عَنْ عِمْرَانَ بْنِ مَعْقِلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ لَا تَدَعُوا صِلَةَ آلِ مُحَمَّدٍ مِنْ أَمْوَالِكُمْ مَنْ كَانَ غَنِيّاً فَعَلَى قَدْرِ غِنَاهُ وَ مَنْ كَانَ فَقِيراً فَعَلَى قَدْرِ فَقْرِهِ وَ مَنْ أَرَادَ أَنْ يَقْضِيَ اللَّهُ أَهَمَّ الْحَوَائِجِ إِلَيْهِ فَلْيَصِلْ آلَ مُحَمَّدٍ وَ شِيعَتَهُمْ بِأَحْوَجِ مَا يَكُونُ إِلَيْهِ مِنْ مَالِهِ.
(The book) ‘Bashaarat Al Mustafa-saww’ – Muhammad Bin Shahriyar Al Khazin, from Muhammad Bin Al-Hassan Bin Dawood, from Muhammad Bin Yahya Al Alawy, from Ibn Uqdah, from Muhammad Bin Al Fazl Bin Ibrahim, from Imran Bin Ma’qil,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Do not leave connecting (helping) Progeny-asws of Muhammad-saww from your wealth. One who was rich, in accordance to his riches, and one who was poor, in accordance to his poverty, and the one who wants Allah-azwj to Fulfil the important needs for him, let him connect (help) Progeny-asws of Muhammad-saww and their-asws Shias, with neediest of what he would be to it, from his wealth’’.[59]
باب 27 مدح الذرية الطيبة و ثواب صلتهم
CHAPTER 27 – PRAISE OF THE GOODLY OFFSPRING AND REWARDS OF CONNECTING (HELPING) THEM
الآيات هود وَ نادى نُوحٌ رَبَّهُ فَقالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَ إِنَّ وَعْدَكَ الْحَقُّ وَ أَنْتَ أَحْكَمُ الْحاكِمِينَ
The Verses – (Surah) Hud-as: And Noah called out to his Lord and he said: ‘Lord! Surely, my son is from my family, and Your Promise is the Truth and You are the best of the deciders’ [11:45].
قالَ يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ
He said: “O Noah! He is not from your family; he is (the doer of) other than righteous deed, [11:46].
المؤمنون فَإِذا نُفِخَ فِي الصُّورِ فَلا أَنْسابَ بَيْنَهُمْ يَوْمَئِذٍ وَ لا يَتَساءَلُونَ.
(Surah) Al Mominoun: So when it is blown into the Trumpet, then there would be no relationships between them on that Day nor would they be asking about each other [23:101].
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْأَزْدِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ صَبَّاحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ الْأَوَّلِينَ وَ الْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ فَتَغْشَاهُمْ ظُلْمَةٌ فَيَضِجُّونَ إِلَى رَبِّهِمْ وَ يَقُولُونَ يَا رَبِّ اكْشِفْ عَنَّا هَذِهِ الظُّلْمَةَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, from Salamah Bin Al Khattab, from Al-Husayn Bin Saeed Al Azdy, from Is’haq Bin Ibrahim, from Abdullah Bin Sabbah, from Abu Baseer,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘When it will be the Day of Qiyamah, Allah-azwj will Gather the former ones and the latter ones in one plain. Darkness will overwhelm them, so they will be clamouring to their Lord-azwj and saying, ‘O Lord-azwj, Remove this darkness from us!’
قَالَ فَيُقْبِلُ قَوْمٌ يَمْشِي النُّورُ بَيْنَ أَيْدِيهِمْ قَدْ أَضَاءَ أَرْضَ الْقِيَامَةِ فَيَقُولُ أَهْلُ الْجَمْعِ هَؤُلَاءِ أَنْبِيَاءُ اللَّهِ
He-asws said: ‘A people would come walking; the light would be in front of them illuminating the land of Qiyamah. The people gathered would say, ‘They are Prophets-as of Allah-azwj!’
فَيَجِيئُهُمُ النِّدَاءُ مِنْ عِنْدِ اللَّهِ مَا هَؤُلَاءِ بِأَنْبِيَاءَ
The call would come to them from the Presence of Allah-azwj: “They are not Prophets-as!”
فَيَقُولُ أَهْلُ الْجَمْعِ فَهَؤُلَاءِ مَلَائِكَةٌ
The people gathered would say, ‘So they are Angels?’
فَيَجِيئُهُمُ النِّدَاءُ مِنْ عِنْدِ اللَّهِ مَا هَؤُلَاءِ بِمَلَائِكَةٍ
The call would come to them from the Presence of Allah-azwj: “They are not Angels!”
فَيَقُولُ أَهْلُ الْجَمْعِ هَؤُلَاءِ شُهَدَاءُ
The people gathered would say, ‘So they are martyrs?’
فَيَجِيئُهُمُ النِّدَاءُ مِنْ عِنْدِ اللَّهِ مَا هَؤُلَاءِ بِشُهَدَاءَ
The call would come to them from the Presence of Allah-azwj: “They are not martyrs!”
فَيَقُولُونَ مَنْ هُمْ
They would say, ‘Who are they?’
فَيَجِيئُهُمُ النِّدَاءُ يَا أَهْلَ الْجَمْعِ سَلُوهُمْ مَنْ أَنْتُمْ
The call would come to them: “O people of the gathering! Ask them, ‘Who are you?’!”
فَيَقُولُ أَهْلُ الْجَمْعِ مَنْ أَنْتُمْ
The gathered people would say, ‘Who are you?’
فَيَقُولُونَ نَحْنُ الْعَلَوِيُّونَ نَحْنُ ذُرِّيَّةُ مُحَمَّدٍ رَسُولِ اللَّهِ ص نَحْنُ أَوْلَادُ عَلِيٍ وَلِيِّ اللَّهِ نَحْنُ الْمَخْصُوصُونَ بِكَرَامَةِ اللَّهِ نَحْنُ الْآمِنُونَ الْمُطْمَئِنُّونَ
They would say, ‘We are the Alawites! We are offspring of Muhammad-saww Rasool-saww of Allah-azwj! We are children of Ali-asws Guardian of Allah-azwj! We are the one specialised with Honour of Allah-azwj! We are the safe, the secured!’
فَيَجِيئُهُمُ النِّدَاءُ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ اشْفَعُوا فِي مُحِبِّيكُمْ وَ أَهْلِ مَوَدَّتِكُمْ وَ شِيعَتِكُمْ
The call would come to them from the Presence of Allah-azwj Mighty and Majestic: “Intercede regarding your loved ones, and people of your affection and your Shias!”
فَيَشْفَعُونَ فَيُشَفَّعُونَ.
They would intercede and they would be interceded for’’.[60]
2- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا ع قَالَ: النَّظَرُ إِلَى ذُرِّيَّتِنَا عِبَادَةٌ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws having said: ‘The looking at our-asws offspring is (an act of) worship’.
فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ النَّظَرُ إِلَى الْأَئِمَّةِ مِنْكُمْ عِبَادَةٌ أَمِ النَّظَرُ إِلَى جَمِيعِ ذُرِّيَّةِ النَّبِيِّ ص
It was said to him-asws, ‘O son-asws of Rasool-Allah-saww! The looking at the Imams-asws from you‑asws is (an act of) worship, or the looking at entire offspring of the Prophet-saww?’
فَقَالَ بَلِ النَّظَرُ إِلَى جَمِيعِ ذُرِّيَّةِ النَّبِيِّ ص عِبَادَةٌ.
He-asws said: ‘But, the looking at the entirety offspring of the Prophet-saww is (an act of) worship’’.[61]
3- أَقُولُ رَوَى فِي ن مِثْلَهُ وَ زَادَ فِي آخِرِهِ مَا لَمْ يُفَارِقُوا مِنْهَاجَهُ وَ لَمْ يَتَلَوَّثُوا بِالْمَعَاصِي.
I am saying, ‘It is reported in ‘N’ – similar to it and there is an increase in its end: ‘For as long as they (offspring) do not separate from his-saww manifesto and do not get tainted with the acts of disobedience’’.[62]
4- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنِ الْقَلَانِسِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا قُمْتُ الْمَقَامَ الْمَحْمُودَ تَشَفَّعْتُ فِي أَصْحَابِ الْكَبَائِرِ مِنْ أُمَّتِي فَيُشَفِّعُنِي اللَّهُ فِيهِمْ وَ اللَّهِ لَا تَشَفَّعْتُ فِيمَنْ آذَى ذُرِّيَّتِي.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Muhammad Al Attar, from Ibn Abu Al Khattab, from Al Nazr Bin Shueyb, from Al Qaleysi,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When I‑saww stand in the Praiseworthy Position, I-saww shall intercede regarding the perpetrators from my-saww community of the major sins, so Allah-azwj will Intercede for me-saww regarding them. By Allah-azwj! I-saww will not intercede regarding the one who hurt my-saww offspring!’’[63]
5- لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ جَعْفَرِ بْنِ أَحْمَدَ التَّمِيمِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ الشَّيْبَانِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَنَا سَيِّدُ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ وَ أَفْضَلُ مِنَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ أَوْصِيَائِي سَادَةُ أَوْصِيَاءِ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ ذُرِّيَّتِي أَفْضَلُ ذُرِّيَّاتِ النَّبِيِّينَ وَ الْمُرْسَلِينَ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Asady, from Al Barmakky, from Ja’far Bin Ahmad Al Tameemi, from his father, from Abdul Malik Bin Umeyr Al Shaybani, from his father, from his grandfather, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘I-saww am chief of the Prophets-as and the Messengers-as, and superior to the Angels of Proximity, and my-saww successors-asws are chief of successors-as of the Messengers-as, and my-saww offspring are superior to offsprings of the Prophets-as and the Messengers-as’ – the Hadeeth’’.[64]
6- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق أَحْمَدُ بْنُ مُحَمَّدِ بْنِ رُزْمَةَ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ حَبِيبِ بْنِ أَرْطَاةَ عَنْ مُحَمَّدِ بْنِ ذَكْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ قَالَ
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – Ahmad Bin Muhammad Bin Ruzmah, from Ahmad Bin Isa Al Alawy, from Abbad Bin Yaqoub, from Habeeb Bin Artah, from Muhammad Bin Zakwan, from Amro Bin Khalid who said,
حَدَّثَنِي زَيْدُ بْنُ عَلِيٍّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي الْحُسَيْنُ بْنُ عَلِيٍّ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ رَسُولِ اللَّهِ ص وَ هُوَ آخِذٌ بِشَعْرِهِ
‘It is narrated to me by Zayd son of Ali-asws (Bin Al-Husayn-asws), and he was holding to his hair. He said, ‘It is narrated to me by my father Ali-asws Bin Al-Husayn-asws, and he-asws was holding on to his-asws hair. He-asws said: ‘It is narrated to me-asws by Ali-asws Bin Abu Talib-asws, and he-asws was holding on to his-asws hair, from Rasool-Allah-saww, and he-saww was holding on to his-saww hair.
قَالَ: مَنْ آذَى شَعْرَةً مِنِّي فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ آذَى اللَّهَ جَلَّ وَ عَزَّ لَعَنَهُ اللَّهُ مِلْءَ السَّمَاءِ وَ مِلْءَ الْأَرْضِ.
He-saww said: ‘One who hurts a hair from me-saww, he has hurt me-saww, and one who hurts me‑as has hurt Allah-azwj Mighty and Majestic, and one who hurts Allah-azwj Majestic and Mighty, Allah-azwj will Curse him the full measure of the sky and full measure of the earth!’’[65]
7- كِتَابُ الْغَايَاتِ، حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَحْمَدَ الْعَلَوِيُّ وَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالا حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ رُزْمَةَ الْقَزْوِينِيُ مِثْلَهُ إِلَّا أَنَّ فِيهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ مَوْضِعَ لَعَنَهُ اللَّهُ.
(The book) ‘Kitab Al Ghayaat’ – It is narrated to us by Muhammad Bin Al-Husayn Bin Ahmad Al Alawy, and Muhammad Bin Ali Bin Al-Husayn who both said, ‘It is narrated to us by Ahmad Bin Muhammad Bin Ruzmah Al Qazweeny,
‘Similar to it except that in it is: ‘Upon him is the Curse of Allah-azwj’, in place of ‘Allah-azwj will Curse him’’.[66]
و قال في آخره إن الصحيح عندي هو أرطاة بن حبيب الأسدي و عبيد بن ذكوان كما ذكرتهما في بعض أسانيد هذا الحديث لا غيره لكني ذكرته كما رُوِّيتُهُ و نقل إلي و لا قوة إلا بالله.
And he said at the end: ‘What I consider correct is that it is Arta’ah ibn Habib al-Asadi and Ubayd Bin Zakwan, as I have mentioned them in some chains of this hadith, not others. However, I have mentioned it as it was narrated to me and transmitted to me, and there is no power except with Allah-azwj’.
8- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ حَفْصٍ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ أَرْطَاةَ بْنِ حَبِيبٍ عَنْ عُبَيْدِ بْنِ ذَكْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ مِثْلَهُ وَ زَادَ فِي آخِرِهِ وَ تَلَا إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzak, from Muhammad Bin Al-Husayn Bin Hafs, from Abbad Bin Yaqoub, from Artah Bin Habeeb, from Ubeyd Bin Zakwan, from Amro Bin Khalid,
‘Similar to it, and there is an increase in its end: ‘And he-saww recited: ‘Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57]’’.[67]
9- فس، تفسير القمي أَبِي عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّ صَفِيَّةَ بِنْتَ عَبْدِ الْمُطَّلِبِ مَاتَ ابْنٌ لَهَا فَأَقْبَلَتْ فَقَالَ لَهَا عُمَرُ غَطِّي قُرْطَكِ فَإِنَّ قَرَابَتَكِ مِنْ رَسُولِ اللَّهِ لَا يَنْفَعُكِ شَيْئاً
Tafseer Al Qummi – My father, from Hanan Bin Sadeys, from his father,
‘From Abu Ja’far-asws: ‘Safiya daughter of Abdul Muttalib-as, a son of hers died. She came. Umar said to her, ‘Cover your earring, for your kinship from Rasool-Allah-azwj will not benefit you anything!’
فَقَالَتْ لَهُ هَلْ رَأَيْتَ لِي قُرْطاً يَا ابْنَ اللَّخْنَاءِ
She said to him, ‘Have you seen an earring of mine, O son of the vulgar woman?’
ثُمَّ دَخَلَتْ عَلَى رَسُولِ اللَّهِ ص فَأَخْبَرَتْهُ بِذَلِكَ وَ بَكَتْ فَخَرَجَ رَسُولُ اللَّهِ ص فَنَادَى الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ
Then she entered to see Rasool-Allah-saww and informed him-saww of that, and she wept. Rasool-Allah-saww came out. He-saww called for the congregational Salat. The people gathered.
فَقَالَ مَا بَالُ أَقْوَامٍ يَزْعُمُونَ أَنَّ قَرَابَتِي لَا تَنْفَعُ لَوْ قُمْتُ الْمَقَامَ الْمَحْمُودَ لَشَفَعْتُ فِي حار وَ حكم- لَا يَسْأَلُنِي الْيَوْمَ أَحَدٌ مَنْ أَبَوَاهُ إِلَّا أَخْبَرْتُهُ
He-saww said: ‘What is the matter with people who are claiming that my-saww kinship does not benefit? If I-saww were to stand at the Praiseworthy Position, I-saww shall intercede regarding ‘Har and Hakam’ (see note below). No one will ask me-saww today who his parent is except I‑saww will inform him!’
فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ مَنْ أَبِي يَا رَسُولَ اللَّهِ
A man stood up to him-saww. He said, ‘Who is my father, O Rasool-Allah-saww?’
فَقَالَ أَبُوكَ غَيْرُ الَّذِي تُدْعَى لَهُ أَبُوكَ فُلَانُ بْنُ فُلَانٍ
He-saww said: ‘Your father is other than the one you claiming to. Your father is so and so, son of so and so’.
فَقَامَ آخَرُ فَقَالَ مَنْ أَبِي يَا رَسُولَ اللَّهِ
Another other stood up. He said, ‘Who is my father, O Rasool-Allah-saww?’
قَالَ أَبُوكَ الَّذِي تُدْعَى لَهُ
He-saww said: ‘Your father is the one you are claiming to’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص مَا بَالُ الَّذِي يَزْعُمُ أَنَّ قَرَابَتِي لَا تَنْفَعُ لَا يَسْأَلُنِي عَنْ أَبِيهِ
Then Rasool-Allah-saww said: ‘What is the matter with the one who had claimed that my-saww kinship does not benefit, he is not asking me-asws about his father?’
فَقَامَ إِلَيْهِ عُمَرُ فَقَالَ أَعُوذُ بِاللَّهِ يَا رَسُولَ اللَّهِ مِنْ غَضَبِ اللَّهِ وَ غَضَبِ رَسُولِهِ اعْفُ عَنِّي عَفَا اللَّهُ عَنْكَ
Umar stood to him-saww. He said, ‘I seek Refuge with Allah-azwj, O Rasool-Allah-saww, from the Wrath of Allah-azwj and anger of His-azwj Rasool-saww. Pardon me, may Allah-azwj Pardon you-saww!’
فَأَنْزَلَ اللَّهُ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ إِلَى قَوْلِهِ ثُمَّ أَصْبَحُوا بِها كافِرِينَ.
So, Allah-azwj Revealed: O you who believe! Do not ask about things, if it is declared to you it would offend you [5:101] – up to His-azwj Words: then they became Kafirs due to it [5:102]’’.[68]
و في المصدر ص 387 حديث بسند آخر، و فيه لو قد قمت المقام المحمود لشفعت في أبى و أمى و أخ لي كان في الجاهلية و لعله كانت« جارى حكم» فتحرر
Note – And in the source, page 387, there is a Hadeeth with another chain of attribution, and in it is: ‘If I-saww were to stand at the Praiseworthy Position, I-saww shall intercede regarding my-saww father-as, and my-saww mother-as, and a brother of mine-saww who was during the pre-Islamic period’, and perhaps it was ‘Jari Hakam’ (rule of the time), so it has been clarified. derogatory
10- ن، عيون أخبار الرضا عليه السلام عَلِيُّ بْنُ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ دِعْبِلِ بْنِ عَلِيٍّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ أَنَا لَهُمْ شَفِيعٌ يَوْمَ الْقِيَامَةِ الْمُكْرِمُ لِذُرِّيَّتِي مِنْ بَعْدِي وَ الْقَاضِي لَهُمْ حَوَائِجَهُمْ وَ السَّاعِي لَهُمْ فِي أُمُورِهِمْ عِنْدَ اضْطِرَارِهِمْ وَ الْمُحِبُّ لَهُمْ بِقَلْبِهِ وَ لِسَانِهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Ali Bin Isa, from Ismail Bin Ali Al Deobeli, from Deobel Bin Ali,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Four, I-saww shall be interceding for them on the Day of Qiyamah – the one honouring my-asws offspring from after me-asws, and the fulfiller of their needs for them, and the striver for them regarding their matters at their desperation, and the one loving them with his heart and his tongue’’.[69]
11- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص بُغْضُ عَلِيٍّ كُفْرٌ وَ بُغْضُ بَنِي هَاشِمٍ نِفَاقٌ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – by a chain of Al Tameemi –
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Hating Ali‑asws is Kufr and hating the clan of Hashim-as is hypocrisy’’.[70]
12- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمٍ الشَّاذَانِيُّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَنْ أَحَبَّ عَاصِياً فَهُوَ عَاصٍ وَ مَنْ أَحَبَّ مُطِيعاً فَهُوَ مُطِيعٌ وَ مَنْ أَعَانَ ظَالِماً فَهُوَ ظَالِمٌ وَ مَنْ خَذَلَ ظَالِماً فَهُوَ عَادِلٌ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Ja’far Bin Nueym Al Shazany, from Ahmad Bin Idrees, from Ibn Hashim, from Ibrahim Bin Muhammad Al Saqafy who said,
‘I heard Al-Reza-asws saying: ‘One who loves a disobedient, he is disobedient, and one who loves an obedient, he is obedient, and one who assists an unjust, he is unjust, and one who abandons an unjust, he is just.
إِنَّهُ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ قَرَابَةٌ وَ لَا يَنَالُ أَحَدٌ وَلَايَةَ اللَّهِ إِلَّا بِالطَّاعَةِ وَ لَقَدْ قَالَ رَسُولُ اللَّهِ ص لِبَنِي عَبْدِ الْمُطَّلِبِ ايتُونِي بِأَعْمَالِكُمْ لَا بِأَحْسَابِكُمْ وَ أَنْسَابِكُمْ
Surely, there isn’t any kinship between Allah-azwj and anyone, and no one can attain the Wilayah of Allah-azwj except with the obedience, and Rasool-Allah-saww had said to the clan of Abdul Muttalib-as: ‘Come to me-saww with your deeds not with your affiliations and your lineages!’
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى فَإِذا نُفِخَ فِي الصُّورِ فَلا أَنْسابَ بَيْنَهُمْ يَوْمَئِذٍ وَ لا يَتَساءَلُونَ
Allah-azwj Blessed and Exalted Said: So when it is blown into the Trumpet, then there would be no relationships between them on that Day nor would they be asking about each other [23:101].
فَمَنْ ثَقُلَتْ مَوازِينُهُ فَأُولئِكَ هُمُ الْمُفْلِحُونَ
So, ones whose scale is heavy, then those, they would be the successful ones [23:102].
وَ مَنْ خَفَّتْ مَوازِينُهُ فَأُولئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خالِدُونَ.
And ones whose scale is light, then those, they would be the ones who incurred losses for themselves. They would be in Hell eternally [23:103]’’.[71]
13- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنِ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ عَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ: إِنَّ إِسْمَاعِيلَ قَالَ لِلصَّادِقِ ع يَا أَبَتَاهْ مَا تَقُولُ فِي الْمُذْنِبِ مِنَّا وَ مِنْ غَيْرِنَا
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Tameem Al Qureyshi, from his father, from Al Ansari, from Al Harwy,
‘From Al-Reza-asws, from his-asws father-asws having said: ‘Ismail said to Al-Sadiq-asws, ‘O father‑asws! What are you-asws saying regarding the sinner from us and from others?’
فَقَالَ ع لَيْسَ بِأَمانِيِّكُمْ وَ لا أَمانِيِّ أَهْلِ الْكِتابِ مَنْ يَعْمَلْ سُوءاً يُجْزَ بِهِ.
He-asws said: ‘It isn’t by your aspiration nor (by the) aspirations of the People of the Book. One who does evil would be Recompensed with it [4:123]’’.[72]
14- مع، معاني الأخبار الْحُسَيْنُ بْنُ أَحْمَدَ الْعَلَوِيُّ وَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَشَّارٍ مَعاً عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ عَنْ صَالِحِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْوَشَّاءِ الْبَغْدَادِيِّ قَالَ: كُنْتُ بِخُرَاسَانَ مَعَ عَلِيِّ بْنِ مُوسَى الرِّضَا ع فِي مَجْلِسِهِ وَ زَيْدُ بْنُ مُوسَى حَاضِرٌ قَدْ أَقْبَلَ عَلَى جَمَاعَةٍ فِي الْمَجْلِسِ يَفْتَخِرُ عَلَيْهِمْ وَ يَقُولُ نَحْنُ وَ نَحْنُ وَ أَبُو الْحَسَنِ ع مُقْبِلٌ عَلَى قَوْمٍ يُحَدِّثُهُمْ فَسَمِعَ مَقَالَةَ زَيْدٍ فَالْتَفَتَ إِلَيْهِ
(The book) ‘Ma’any Al Akhbaar’ – Al-Husayn Bin Ahmad Al Alawy and Muhammad Bin Ali Bin Bashaar, both together from Al Muzaffar Bin Ahmad Al Qazwiny, from Salih Bin Ahmad, from Al-Hassan Bin Ziyad, from Salih Bin Abu Hammad, from Al-Hassan Bin Musa Al Washa Al Baghdady who said,
‘I was at Khurasan with Ali-asws Bin Musa Al-Reza-asws in his-asws gathering, and Zayd son of Musa-asws was present facing to a group in the Majlis, priding upon them and saying, ‘We (are such)’, and ‘We (are such)!’, while Abu Al-Hassan-asws was facing to (another) group. He-asws heard the words of Zayd and turned to him.
فَقَالَ يَا زَيْدُ أَ غَرَّكَ قَوْلُ بَقَّالِي الْكُوفَةِ إِنَّ فَاطِمَةَ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ وَ اللَّهِ مَا ذَلِكَ إِلَّا لِلْحَسَنِ وَ الْحُسَيْنِ وَ وُلْدِ بَطْنِهَا خَاصَّةً
He-asws said: ‘O Zayd! Have you been deceived by words of the vegetable sellers of Al-Kufa that Syeda Fatima-asws fortified her-asws chastity so Allah-azwj has Prohibited her-asws offspring unto the Hellfire? By Allah-azwj, that is not (so) except for Al-Hassan-asws and Al-Husayn-asws and the ones came to her-asws lap in particular!
فَأَمَّا أَنْ يَكُونَ مُوسَى بْنُ جَعْفَرٍ ع يُطِيعُ اللَّهَ وَ يَصُومُ نَهَارَهُ وَ يَقُومُ لَيْلَهُ وَ تَعْصِيهِ أَنْتَ ثُمَّ تَجِيئَانِ يَوْمَ الْقِيَامَةِ سَوَاءً لَأَنْتَ أَعَزُّ عَلَى اللَّهِ عَزَّ وَ جَلَّ مِنْهُ
As for Musa-asws Bin Ja’far-asws, he-asws obeyed Allah-azwj and fasted his-asws days, and stood (for salat) his-asws nights, while you are disobeying Him-azwj, then will you be coming on the Day of Qiyamah as equals? Will you be dearer unto Allah-azwj Mighty and Majestic than him-asws?
إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع كَانَ يَقُولُ لِمُحْسِنِنَا كِفْلَانِ مِنَ الْأَجْرِ وَ لِمُسِيئِنَا ضِعْفَانِ مِنَ الْعَذَابِ
Ali-asws Bin Al-Husayn-asws had said: ‘For ones being good to us there are two portions from the Recompense, and for ones being evil to us there is a doubling from the Punishment!’’
وَ قَالَ الْحَسَنُ الْوَشَّاءُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا حَسَنُ كَيْفَ تَقْرَءُونَ هَذِهِ الْآيَةَ قالَ يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ
And Al-Hassan Al-Washa said, ‘Then he turned towards me. He-asws said: ‘O Hassan! How are you reading this Verse, He said: “O Noah! He is not from your family; he is (the doer of) other than righteous deed, [11:46]?’
فَقُلْتُ مِنَ النَّاسِ مَنْ يَقْرَأُ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ وَ مِنْهُمْ مَنْ يَقْرَأُ إِنَّهُ عَمِلَ غَيْرَ صَالِحٍ فَمَنْ قَرَأَ أَنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَقَدْ نَفَاهُ عَنْ أَبِيهِ
I said, ‘From the people there is one who is reading it as: he is (the doer of) other than righteous deed, [11:46], and from them is one who is reading, it was a deed other than righteous. So, the one who reads it is he is (the doer of) other than righteous deed, [11:46], He-azwj has Negated him from his father-as’.
فَقَالَ ع كَلَّا لَقَدْ كَانَ ابْنَهُ وَ لَكِنْ لَمَّا عَصَى اللَّهَ عَزَّ وَ جَلَّ نَفَاهُ اللَّهُ عَنْ أَبِيهِ كَذَا مَنْ كَانَ مِنَّا لَمْ يُطِعِ اللَّهَ فَلَيْسَ مِنَّا وَ أَنْتَ إِذَا أَطَعْتَ اللَّهَ فَأَنْتَ مِنَّا أَهْلَ الْبَيْتِ.
He-asws said: ‘Never! He was his-as son, but when he disobeyed Allah-azwj Mighty and Majestic, Allah-azwj Negated him from his father-as! Like that is the one from us-asws who does not obey Allah-azwj, he isn’t from us-asws, and when you were to obey Allah-azwj, then you are from us-asws, People-asws of the Household’’.[73]
15- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَلْ قَالَ رَسُولُ اللَّهِ ص إِنَّ فَاطِمَةَ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Abu Umeyr, from Jammel Bin Salih, from Muhammad Bin Marwan who said,
‘I said to Abu Abdullah-asws, ‘Did Rasool-Allah-saww say that (Syeda) Fatima-asws had fortified her‑asws chastity so Allah-azwj Prohibited her-asws offspring unto the Hellfire?’
قَالَ نَعَمْ عَنَى بِذَلِكَ الْحَسَنَ وَ الْحُسَيْنَ وَ زَيْنَبَ وَ أُمَّ كُلْثُومٍ ع.
He-asws said, ‘Yes. He-saww meant by that Al-Hassan-asws, and Al-Husayn-asws and (Syeda) Zainab‑asws, and (Syeda) Umm Kulsoom-asws’’.[74]
16- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْمُفَضَّلِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَا مَعْنَى قَوْلِ رَسُولِ اللَّهِ ص إِنَّ فَاطِمَةَ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ
(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Al Washa, from Muhammad Bin Al Qasim Bin Al Mufazzal, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! What is the meaning of words of Rasool-Allah-saww: ‘(Syeda) Fatima-asws had fortified her-asws chastity so Allah-azwj Prohibited her-asws offspring unto the Hellfire’?’
فَقَالَ الْمُعْتَقُونَ مِنَ النَّارِ هُمْ وُلْدُ بَطْنِهَا الْحَسَنُ وَ الْحُسَيْنُ وَ أُمُّ كُلْثُومٍ.
He-asws said: ‘The ones Liberated from the Hellfire. They are children of her-asws – Al-Hassan‑asws, and Al-Husayn-asws, and Umm Kulsoom-asws’’.[75]
17- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص إِنَّ فَاطِمَةَ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ.
(The book) ‘Uyoun Al Akhbaar Al-Reza-asws’, may the greeting be upon him-asws, by the chain of Al Tameemi,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘ (Syeda) Fatima-asws had fortified her-asws chastity so Allah-azwj Prohibited her-asws offspring unto the Hellfire’’.[76]
18- ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ وَ ابْنُ الْمُتَوَكِّلِ وَ الْهَمَذَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَاسِرٍ قَالَ: خَرَجَ زَيْدُ بْنُ مُوسَى أَخُو أَبِي الْحَسَنِ ع بِالْمَدِينَةِ وَ أَحْرَقَ وَ قَتَلَ وَ كَانَ يُسَمَّى زَيْدَ النَّارِ فَبَعَثَ إِلَيْهِ الْمَأْمُونُ فَأُسِرَ وَ حُمِلَ إِلَى الْمَأْمُونِ فَقَالَ الْمَأْمُونُ اذْهَبُوا بِهِ إِلَى أَبِي الْحَسَنِ ع
(The book) ‘Uyoun Al Akhbaar Al-Reza-asws’, may the greeting be upon him-asws – Majaylawiya and Ibn Al Mutawakkil and Al Hamadany, from Ali, from his father, from Yasser who said,
‘Zayd son of Musa-asws, brother of Abu Al-Hassan-asws went out to Al-Medina and burnt and killed, and he was (nick) named as ‘Zayd the fire’. Al Mamoun dispatched (soldiers) to him and he was captured and carried to Al-Mamoun. Al-Mamoun said: ‘Go with him to Abu Al-Hassan-asws!’’
قَالَ يَاسِرٌ فَلَمَّا دَخَلَ إِلَيْهِ قَالَ لَهُ أَبُو الْحَسَنِ يَا زَيْدُ أَ غَرَّكَ قَوْلُ سَفِلَةِ أَهْلِ الْكُوفَةِ إِنَّ فَاطِمَةَ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ ذَاكَ لِلْحَسَنِ وَ الْحُسَيْنِ خَاصَّةً
Yasser (the narrator) said, ‘When he entered to see him-asws, Abu Al-Hassan-asws said to him: ‘O Zayd! Are you deceived by foolish ones of the people of Al-Kufa, ‘(Syeda) Fatima-asws had fortified her-asws chastity so Allah-azwj Prohibited her-asws offspring unto the Hellfire! That is (only) for Al-Hassan-asws and Al-Husayn-asws in particular!
إِنْ كُنْتَ تَرَى أَنَّكَ تَعْصِي اللَّهَ وَ تَدْخُلُ الْجَنَّةَ وَ مُوسَى بْنُ جَعْفَرٍ ع أَطَاعَ اللَّهَ وَ دَخَلَ الْجَنَّةَ فَأَنْتَ إِذاً أَكْرَمُ عَلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ مُوسَى بْنِ جَعْفَرٍ وَ اللَّهِ مَا يَنَالُ أَحَدٌ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ إِلَّا بِطَاعَتِهِ وَ زَعَمْتَ أَنَّكَ تَنَالُهُ بِمَعْصِيَتِهِ فَبِئْسَ مَا زَعَمْتَ
If you have viewed that you can disobey Allah-azwj and (still) enter the Paradise, and Musa-asws Bin Ja’far-asws obeyed Allah-saww and will enter the Paradise, then you are more honourable unto Allah-azwj Mighty and Majestic than Musa-asws Bin Ja’far-asws! By Allah-azwj, no one can attain what is in the Presence of Allah-azwj Mighty and Majestic except by obeying Him-azwj, and you are claiming that you will be attaining it with disobeying Him-azwj. Evil is what you have claimed!’
فَقَالَ لَهُ زَيْدٌ أَنَا أَخُوكَ وَ ابْنُ أَبِيكَ
Zayd said to him-asws, ‘I am your-asws brother and son of your-asws father-asws!’
فَقَالَ لَهُ أَبُو الْحَسَنِ ع أَنْتَ أَخِي مَا أَطَعْتَ اللَّهَ عَزَّ وَ جَلَّ إِنَّ نُوحاً ع قَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَ إِنَّ وَعْدَكَ الْحَقُّ وَ أَنْتَ أَحْكَمُ الْحاكِمِينَ
Abu Al-Hassan-asws said to him: ‘You are my-asws brother for as long as you obey Allah-azwj Mighty and Majestic. Noah-as said: he said: ‘Lord! Surely, my son is from my family, and Your Promise is the Truth and You are the best of the deciders’ [11:45].
فَقَالَ اللَّهُ عَزَّ وَ جَلَ يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَأَخْرَجَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَنْ يَكُونَ مِنْ أَهْلِهِ بِمَعْصِيَتِهِ.
He said: “O Noah! He is not from your family; he is (the doer of) other than righteous deed, [11:46]. Allah-azwj Mighty and Majestic Extracted him from him being from his-as family due to his disobedience’’.[77]
19- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع وَ عِنْدَهُ زَيْدُ بْنُ مُوسَى أَخُوهُ وَ هُوَ يَقُولُ يَا زَيْدُ اتَّقِ اللَّهَ فَإِنَّا بَلَغْنَا مَا بَلَغْنَا بِالتَّقْوَى فَمَنْ لَمْ يَتَّقِ اللَّهَ وَ لَمْ يُرَاقِبْهُ فَلَيْسَ مِنَّا وَ لَسْنَا مِنْهُ
(The book) ‘Uyoun Al Akhbaar Al-Reza-asws’, may the greeting be upon him-asws – Al Daqqaq, from Al Asady, from Salih Bin Abu Hammad, from Al-Hassan Bin Al Jahm who said,
‘I was in the presence of Al-Reza-asws and in his-asws presence was Zayd son of Musa-asws, his-asws brother, and he-asws said: ‘O Zayd, fear Allah-azwj! We-asws have reached what we-asws have reached due to piety. The one who does not fear Allah-azwj and does not watch out for Him‑azwj, he isn’t from us-asws and we-asws aren’t from him!
يَا زَيْدُ إِيَّاكَ أَنْ تُهِينَ مَنْ بِهِ تَصُولُ مِنْ شِيعَتِنَا فَيَذْهَبَ نُورُكَ
O Zayd! Beware of demeaning the ones from our-asws Shias you rely with, for your Noor (radiance) will be gone!
يَا زَيْدُ إِنَّ شِيعَتَنَا إِنَّمَا أَبْغَضَهُمُ النَّاسُ وَ عَادُوهُمْ وَ اسْتَحَلُّوا دِمَاءَهُمْ وَ أَمْوَالَهُمْ لِمَحَبَّتِهِمْ لَنَا وَ اعْتِقَادِهِمْ لِوَلَايَتِنَا فَإِنْ أَنْتَ أَسَأْتَ إِلَيْهِمْ ظَلَمْتَ نَفْسَكَ وَ أَبْطَلْتَ حَقَّكَ
O Zayd! Our-asws Shias, rather the people hate them and oppose them, and they legalised their blood and their wealth due to their love for us-asws and their believing in our-asws Wilayah. If you were to wrong them you would be unjust to your own self and your rights would be invalidated’.
قَالَ الْحَسَنُ بْنُ الْجَهْمِ ثُمَّ الْتَفَتَ ع إِلَيَّ فَقَالَ يَا ابْنَ الْجَهْمِ مَنْ خَالَفَ دِينَ اللَّهِ فَابْرَأْ مِنْهُ كَائِناً مَنْ كَانَ مِنْ أَيِّ قَبِيلَةٍ كَانَ وَ مَنْ عَادَى اللَّهَ فَلَا تُوَالِهِ كَائِناً مَنْ كَانَ مِنْ أَيِّ قَبِيلَةٍ كَانَ
Al-Hassan Bin Al-Jahm said, ‘Then he-asws turned towards me. He-asws said: ‘O Ibn Al-Jahm! One who opposes the religion of Allah-azwj, disavow from him, whoever he may be, from whichever tribe he may be; and one who opposes Allah-azwj, do not befriend him, whoever he may be and from whichever tribe he may be!’
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنِ الَّذِي يُعَادِي اللَّهَ
I said, ‘O son-asws of Rasool-Allah-saww, and who opposes Allah-azwj?’
قَالَ مَنْ يَعْصِيهِ.
He-asws said: ‘One who disobeys Him-azwj’’.[78]
20- ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنْ سَعْدٍ عَنِ الْحَسَنِ بْنِ أَبِي قَتَادَةَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع إِنَّا أَهْلُ بَيْتِ وَجَبَ حَقُّنَا بِرَسُولِ اللَّهِ ص فَمَنْ أَخَذَ بِرَسُولِ اللَّهِ ص حَقّاً لَمْ يُعْطِ النَّاسَ مِنْ نَفْسِهِ مِثْلَهُ فَلَا حَقَّ لَهُ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greeting be upon him-asws – Al Warraq, from Sa’ad, from Al-Hassan Bin Abu Qatadah, from Muhammad Bin Sinan who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘We-asws, People-asws of the Household, our-asws rights are obligated through Rasool-Allah-saww. The one who takes a right through Rasool-Allah-saww (and) does not give to the people similar to it from himself, there is no right for him’’.[79]
21- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ نَصْرٍ عَنْ أَبِيهِ قَالَ: قَالَ رَجُلٌ لِلرِّضَا ع وَ اللَّهِ مَا عَلَى وَجْهِ الْأَرْضِ أَشْرَفُ مِنْكَ آبَاءً
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greeting be to him-asws – Al Bayhaqi, from Al Sowly, from Muhammad Bin Nasr, from his father who said,
‘A man said to Al-Reza-asws, ‘By Allah-azwj! There isn’t upon the surface of the earth of nobler forefathers-asws than you-asws have!’
فَقَالَ التَّقْوَى شَرَّفَهُمْ وَ طَاعَةُ اللَّهِ أَحْظَتْهُمْ
He-asws said: ‘The piety has ennobled them-asws and obedience to Allah-azwj has Protected them-asws’.
فَقَالَ لَهُ آخَرُ أَنْتَ وَ اللَّهِ خَيْرُ النَّاسِ
Another said to him-asws, ‘By Allah-azwj, you-asws are best of the people!’
فَقَالَ لَهُ لَا تَحْلِفْ يَا هَذَا خَيْرٌ مِنِّي مَنْ كَانَ أَتْقَى لِلَّهِ عَزَّ وَ جَلَّ وَ أَطْوَعَ لَهُ وَ اللَّهِ مَا نَسَخَتْ هَذِهِ الْآيَةَ آيَةٌ وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ.
He-asws said to him: ‘Do not swear, O you! Better than me-asws is the one more fearing of Allah‑azwj Mighty and Majestic and more obedient to Him-azwj, and Allah-azwj has not Abrogated this Verse: O you people! We Created you from a male and a female and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. Surely Allah is Knowing, Aware [49:13]’’.[80]
22- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ نُصَيْرِ بْنِ زِيَادٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّنَا وُلْدَ فَاطِمَةَ مَغْفُورٌ لَنَا.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Ahmad Bin Yahya, from Ismail Bin Aban, from Nuseyr Bin Ziyad, from Jabir,
‘From Abu Ja’far-asws having said: ‘We-asws are children of (Syeda) Fatima-asws, are Forgiven!’’[81]
23- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الصَّوَّافِ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ زَيْدَانَ بْنِ عَبْدِ الْغَفَّارِ عَنْ حُسَيْنِ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنْ فَاطِمَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّمَا رَجُلٍ صَنَعَ إِلَى رَجُلٍ مِنْ وُلْدِي صَنِيعَةً فَلَمْ يُكَافِئْهُ عَلَيْهَا فَأَنَا الْمُكَافِئُ لَهُ عَلَيْهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Muhammad Bin Ahmad Al Sawwaf, from Is’haq Bin Abdullah Bin Zaydan Bin Abdul Gaffar,
‘From Muhammad son of Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from (Syeda) Fatima-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘Rasool-Allah-saww said: ‘One who does a favour to a man from my-saww children and he is not reciprocated upon it, I-azwj shall reciprocate him upon it’’.[82]
24- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ أَنَا لَهُمْ شَفِيعٌ يَوْمَ الْقِيَامَةِ وَ لَوْ أَتَوْا بِذُنُوبِ أَهْلِ الْأَرْضِ الْمُكْرِمُ لِذُرِّيَّتِي وَ الْقَاضِي لَهُمْ حَوَائِجَهُمْ وَ السَّاعِي لَهُمْ فِي أُمُورِهِمْ عِنْدَ مَا اضْطُرُّوا إِلَيْهِ وَ الْمُحِبُّ لَهُمْ بِقَلْبِهِ وَ لِسَانِهِ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww said: ‘Four, I-saww shall be an intercessor for them on the Day of Qiyamah, and if the honourer to my-saww offspring were to come with sins of (all) people of the earth and the fulfiller of their needs and the striver for them regarding their matters at what they are desperate to, and the one loving them with his heard and his tongue’’.[83]
25- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَنِ اصْطَنَعَ صَنِيعَةً إِلَى وَاحِدٍ مِنْ وُلْدِ عَبْدِ الْمُطَّلِبِ وَ لَمْ يُجَازِهِ عَلَيْهَا فِي الدُّنْيَا فَأَنَا أُجَازِيهِ غَداً إِذَا لَقِيَنِي يَوْمَ الْقِيَامَةِ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws Bin Abu Talib-asws said: ‘One who does a favour to one of the children of Abdul Muttalib-as and is not rewarded upon it in the world, I-saww shall reward him tomorrow when he meets me-saww on the Day of Qiyamah’’.[84]
26 غو، غوالي اللئالي ذكر العلامة قدس سره في كتابه المسمى بمنهاج اليقين بسنده عمن رواه قال وقعت في بعض السنين ملحمة بقم و كان بها جماعة من العلويين فتفرق أهلها في البلاد و كان فيها امرأة علوية صالحة كثيرة الصلاة و الصيام و كان زوجها من أبناء عمها أصيب في تلك الملحمة و كان لها أربع بنات صغار من ابن عمها ذلك
(The book) ‘Gawaly Al La’ali’ – The Allamah, may his soul be sanctified, mentioned in his book named as ‘Minhaj Al-Yaqeen’, from the one who reported it who said, ‘In one of the years, a massacre occurred in Qum, where a group of Alawites lived. The people dispersed to various places, and among them was a pious Alawite woman who prayed and fasted frequently. Her husband, a cousin, was killed in the massacre. She had four young daughters from that cousin.
فخرجت مع بناتها من قم لما خرجت الناس منها فلم تزل ترمي بها الغربة من بلد إلى بلد حتى أتت بلخ و كان قدومها إليها إبان الشتاء فقدمت بلخ في يوم شديد البرد ذي غيم و ثلج فحين قدمت بلخ بقيت متحيرة لا تدري أين تذهب و لا تعرف موضعا تأوي إليه يحفظها و بناتها من البرد و الثلج
She left Qum with her daughters when the people evacuated. She continued to be driven from one place to another until she arrived in Balkh. It was during winter, and she arrived on an extremely cold, cloudy, and snowy day. Upon arriving in Balkh, she was confused and did not know where to go. She had no place to seek refuge for herself and her daughters from the cold and snow.
فقيل لها إن بالبلد رجلا من أكابرها معروفا بالإيمان و الصلاح يأوي إليه الغرباء و أهل المسكنة فقصدت إليه العلوية و حولها بناتها فلقيته جالسا على باب داره و حوله جلساؤه و غلمانه
She was told that there was a man in the city, known for his faith and righteousness, who sheltered strangers and the needy. The Alawite woman, along with her daughters, went to him and found him sitting at the door of his house, surrounded by his companions and servants.
فسلمت عليه و قالت أيها الملك إني امرأة علوية و معي بنات علويات و نحن غرباء و قدمنا إلى هذا البلد في هذا الوقت و ليس لنا من نأوي إليه و لا بها من يعرفنا فنلجأ إليه و الثلج و البرد قد أضرنا دُلِلْنَا إليك فقصدناك لتأوينا
She greeted him and said, ‘O noble man! I am an Alawite woman and with me are Alawite daughters. We are strangers and have arrived in this city at this time. We have no one to take us in, nor do we know anyone here to whom we can turn. The snow and cold have harmed us. We were directed to you, so we have come seeking your shelter’.
فقال و من يعرف أنك علوية ايتيني على ذلك بشهود
He said, ‘And who know you are an Alawite? Come to me with witnesses upon that!’
فلما سمعت كلامه خرجت من عنده حزينة تبكي و دموعها تنتثر واقفة في الطريق متحيرة لا تدري أين تذهب فمر بها سوقي فقال ما لك أيتها المرأة واقفة و الثلج يقع عليك و على هذه الأطفال معك
When she heard his words, she left him feeling sad, crying, with her tears falling as she stood in the road, confused and not knowing where to go. A shopkeeper passed by and said, ‘What is the matter, O woman? Why are you standing here with snow falling on you and upon these children with you?’
فقالت إني امرأة غريبة لا أعرف موضعا آوي إليه
She said, ‘I am a stranger woman. I don’t know any place I can shelter to’.
فقال لها امضي خلفي حتى أدلك على الخان الذي يأوي إليه الغرباء فمضت خلفه
He said to her, ‘Come behind me until I point you to the inn which the strangers shelter to!’ She went behind him.
قال الراوي و كان بمجلس ذلك الملك رجل مجوسي فلما رأى العلوية و قد ردها الملك و تعلل عليها بطلب الشهود وقعت لها الرحمة في قلبه فقام في طلبها مسرعا فلحقها عن قريب فقال إلى أين تذهبين أيتها العلوية
The reporter said, ‘And in the gathering of that king there was a Zoroastrian man. When he saw the Alawite woman and the king (nobleman) having rejected her and had made an excuse by demanding upon her for witnesses, the mercy occurred for her in his heart. He stood up in search of her quickly. He caught up with her nearby. He said, ‘To where are you going, O Alawite woman?’
قالت خلف رجل يدلني إلى الخان لآوي إليه
She said, ‘Behind a man guiding me to the inn to shelter to’.
فقال لها المجوسي لا بل ارجعي معي إلى منزلي فأوي إليه فإنه خير لك
The Zoroastrian said to her, ‘No, but return with me to my house and shelter to it for it is better for you’.
قالت نعم
She said, ‘Yes’.
فرجعت معه إلى منزله فأدخلها منزله و أفرد لها بيتا من خيار بيوته و أفرشه لها بأحسن الفرش و أسكنها فيه و جاء بها بالنار و الحطب و أشعل لها التنور و أعد لها جميع ما تحتاج إليه من المأكل و المشرب و حدث امرأته و بناته بقصتها مع الملك و فرح أهله بها و جاءت إليها مع بناتها و جواريها و لم تزل تخدمها و بناتها و تأنسها حتى ذهب عنهن البرد و التعب و الجوع
She returned with him to his house and he admitted her to his house and gave her one of his best rooms, furnished it with the finest furnishings, and settled her there. He brought her firewood, lit the oven for her, and provided everything she needed for food and drink. He told his wife and daughters about her encounter with the nobleman. His family was delighted with her presence. They, along with their daughters and servants, came to serve her and her daughters, comforting them until the cold, fatigue, and hunger was gone from them.
When the time of Salat entered, she said to the wife, ‘Will you not stand to fulfil the obligation?’
فلما دخل وقت الصلاة فقالت للمرأة أ لا تقوم إلى قضاء الفرض قالت لها امرأة المجوسي و ما الفرض إنا أناس لسنا على مذهبكم إنا على دين المجوسي و لكن زوجي لما سمع خطابك مع الملك و قولك إني امرأة علوية وقعت محبتك في قلبه لأجل اسم جدك و رد الملك لك مع أنه على دين جدك
The wife of the Zoroastrian said to her, ‘And what is the obligation? We are a people who aren’t upon your doctrine. We are upon the religion of the Zoroastrianism, but when my husband heard your address with the nobleman and your words, ‘I am an Alawite woman’, love for you occurred in his heart for the reason of the name of your ancestor, and the nobleman rejecting you, along with that he (nobleman) being upon the religion of your ancestor’.
فقالت العلوية اللهم بحق جدي و حرمته عند الله أسأله أن يوفق زوجك لدين جدي
The Alawite woman said, ‘O Allah-azwj! By the right of my ancestor and his-asws sanctity in the Presence of Allah-azwj, I ask Him-azwj to Harmonise your husband to the religion of my ancestor’.
ثم قامت العلوية إلى الصلاة و الدعاء طول ليلها بأن يهدي الله ذلك المجوسي لدين الإسلام
Then the Alawite woman stood to (perform) the Salat and the supplication, the length of her night for Allah-azwj to Guide that Zoroastrian to the religion of Al-Islam’.
قال الراوي فلما أخذ المجوسي مضجعه و نام مع أهله تلك الليلة رأى في منامه أن القيامة قد قامت و الناس في المحشر و قد كضهم العطش و أجهدهم الحر و المجوسي في أعظم ما يكون من ذلك فطلب الماء
The reporter said, ‘When the Zoroastrian took to his bed and slept with his wife that night, he saw in his dream that the Qiyamah had been established and the people are in the (plains of) gathering, and the thirst was choking them and the heat had fatigued them, and the Zoroastrians were in as grievous as can be from that. He requested the water.
فقال له قائل لا يوجد الماء إلا عند النبي محمد ص و أهل بيته فهم يسقون أولياءهم من حوض الكوثر
A speaker said to him, ‘The water cannot be found except with the Prophet Muhammad-saww and People-asws of his-saww Household, for they-asws are quenching their-asws friends from the fountain of (the river) Al-Kawser’.
فقال المجوسي لأقصدنهم فلعلهم يسقوني جزاء لما فعلت مع ابنتهم و إيوائي إياها
The Zoroastrian said, ‘I shall aim for them, perhaps they would quench me as a recompense of what I have done with their-asws daughter and my sheltering her’.
فقصدهم فلما وصلهم وجدهم يسقون من يرد إليهم من أوليائهم و يردون من ليس من أوليائهم و علي ع واقف على شفير الحوض و بيده الكأس و النبي ص جالس و حوله الحسن و الحسين ع و أبناؤهم
He aimed for them. When he arrived to them, he found they quenching the ones from their‑asws friends arriving to them and returning the one who wasn’t from their-asws friends, and Ali-asws was standing by the edge of the fountain, and in his-asws had was a cup, and the Prophet-saww was seated, and around him-asws were Al-Hassan-asws and Al-Husayn-asws and their‑asws sons-asws.
فجاء المجوسي حتى وقف عليهم و طلب الماء و هو لما به من العطش فقال له علي ع إنك لست على ديننا فنسقيك
The Zoroastrian came until he paused to them-asws and requested the water, and he was with the thirst. Ali-asws said to him: ‘You aren’t from our-asws religion so we-asws should be quenching you!’
فقال له النبي ص يا علي اسقه
The Prophet-saww said to him-asws: ‘O Ali-asws, Quench him!’
فقال يا رسول الله ص إنه على دين المجوسي
He-asws said: ‘O Rasool-Allah-saww, he is upon the religion of the Zoroastrians!’
فقال يا علي إن له عليك يدا بينة قد آوى ابنتك فلانة و بناتها فكنهم عن البرد و أطعمهم من الجوع و ها هي الآن في منزله مكرمة
He-saww said: ‘O Ali-asws! For him there is a clear hand (of favour) upon you-asws. He had sheltered your-asws daughter so and so and her daughters. He protected them from the cold and fed them from the hunger, and here he is now in his honourable home’.
فقال علي ع ادن مني ادن مني
Ali-asws said: ‘Come near me-asws! Come near me-asws!’
فدنوت منه فناولني الكأس بيده فشربت شربة وجدت بردها على قلبي و لم أر شيئا ألذ و لا أطيب منها
I went near him-asws. He-asws gave me the cup with his-asws hand, and I drank such a drink, I felt its coolness upon my heart, and I have not seen anything more pleasurable nor better than it!’’
قال الراوي و انتبه المجوسي من نومته و هو يجد بردها على قلبه و رطوبتها على شفتيه و لحيته فانتبه مرتاعا و جلس فزعا فقالت زوجته ما شأنك
The reporter said, ‘And the Zoroastrian woke up from his sleep and he was feeling its coolness upon his heart and its moistness upon his lips and his beard. He became alert terrified and sat in panic. His wife said, ‘What is your concern?’
فحدثها بما رآه من أوله إلى آخره و أراها رطوبة الماء على لحيته و شفتيه فقالت له يا هذا قد ساق إليك خيرا بما فعلت مع هذه المرأة و الأطفال العلويين
He narrated to her what he had dreamt, from its beginning to its end, and showed her moisture of the water upon his beard and his lips. She said to him, ‘O you! Goodness has been ushered to you due to what you have done with this woman and the children, the Alawites’.
فقال نعم و الله لا أطلب أثرا بعد عين
He said, ‘Yes, by Allah-azwj, I will not seek any (other) evidence after eyes (have seen)!’’
قال الراوي و قام الرجل من ساعته و أسرج الشمع و خرج هو و زوجته حتى دخل على البيت الذي تسكنه العلوية و حدثها بما رآه
The reporter said, ‘And the man stood up immediately and lit the candle and he and his wife went out until he entered into the room which the Alawite woman was settled and narrated to her with what he had seen.
فقامت و سجدت لله شكرا و قالت و الله إني لم أزل طول ليلتي أطلب إلى الله هدايتك للإسلام و الحمد لله على استجابة دعائي فيك
She stood up and did Sajdah to Allah-azwj of thanks, and she said, ‘By Allah-azwj! I did not cease the whole of my night seeking to Allah-azwj to Guide you for the Islam, and the Praise is for Allah-azwj upon Answering my supplication regarding you!’
فقال لها اعرضي علي الإسلام
He said to her, ‘Present Al-Islam to me!’
فعرضته عليه فأسلم و حسن إسلامه و أسلمت زوجته و جميع بناته و جواره [جواريه] و غلمانه و أحضرهم مع العلوية حتى أسلموا جميعهم
She presented it to him. He became a Muslim and his Islam was good, and his wife became Muslim, and all his daughters and his maids and his servants, and he presented them all with the Alawite woman until they all became Muslims’.
قال الراوي و أما ما كان من الملك فإنه في تلك الليلة لما أوى إلى فراشه رأى في منامه ما رآه المجوسي و أنه قد أقبل إلى الكوثر فقال يا أمير المؤمنين اسقني فإني ولي من أوليائك
The reporter said, ‘And as for what happened from the nobleman, in that very night, when he sheltered to his bed, saw in his dream what the Zoroastrian had seen, and he had come to (the river) Al-Kawser. He said, ‘O Amir Al Momineen-asws! Quench me for I am a friend from your-asws friends!’
فقال له علي ع اطلب من رسول الله ص فإني لا أسقي أحدا إلا بأمره
Ali-asws said to him: ‘Seek from Rasool-Allah-saww for I-asws do not quench anyone except by his‑saww instructions!’
فأقبل على رسول الله ص فقال يا رسول الله ص مر لي بشربة من الماء فإني ولي من أوليائكم
He came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Instruct for me a drink from the water for I am a friend from your-saww friends!’
فقال رسول الله ص ايتني على ذلك بشهود
Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘Come to me with witnesses upon that!’
فقال يا رسول الله ص و كيف تطلب مني الشهود دون غيري من أوليائكم
He said, ‘O Rasool-Allah-saww, and how can you-saww seek the witness from me and not from other from your-saww friends?’
فقال ص و كيف طلبت الشهود من ابنتنا العلوية لما أتتك و بناتها تطلب منك أن تؤويها في منزلك
He-saww said: ‘And how did you seek the witness from our-asws daughter, the Alawite, when she had come to you and her daughters were seeking from you to shelter them in your house?’
فقال ثم انتبه و هو حيران القلب شديد الظماء فوقع في الحسرة و الندامة على ما فرط منه في حق العلوية و تأسف على ردها فبقي ساهرا بقية ليلته حتى أصبح و ركب وقت الصبح يطلب العلوية و يسأل عنها
He (the reporter) said, ‘Then he woke up and he was of confused heart, severe of thirst. He fell into the remorse and the regret of what he had missed out from regarding the right of the Alawite woman and he felt sorry upon having returned her. He remained awake the remainder of his night until morning, and he rode at morning time searching for the Alawite woman and asking about her.
فلم يزل يسأل و لم يجد من يخبره عنها حتى وقع على السوقي الذي أراد أن يدلها على الخان فأدله أن الرجل المجوسي الذي كان معه في مجلسه أخذها إلى بيته فعجب من ذلك ثم إنه قصد إلى منزل المجوسي و طرق الباب
He did not cease asking but could not find any news about her until he came to the shopkeeper who had wanted to guide her to the inn. He pointed to him that the Zoroastrian man who was with him in his gathering had taken her to his home. He was surprised from that, then he aimed to the house of the Zoroastrian, and knocked the door.
فقيل من بالباب
It was said to him, ‘Who is at the door?’
فقيل له الملك واقف ببابك يطلبك
It was said to him, ‘The king (nobleman) is as your door seeking you!’
فعجب الرجل من مجيء الملك إلى منزله إذ لم يكن من عادته فخرج إليه مسرعا فلما رآه الملك وجد عليه الإسلام و نوره
The man was surprised from the nobleman having come to his door when it did not happen to be from his norm. He came out to him quickly. When the nobleman saw him, he found him to be upon Al-Islam, and his Noor (radiance).
فقال الرجل للملك ما سبب مجيئك إلى منزلي و لم يكن لك ذلك عادة
The man said to the nobleman, ‘What is the reason for your coming to my house, and that does not happen to be a norm for you?’
فقال من أجل هذه المرأة العلوية و قد قيل لي إنها في منزلك و قد جئت في طلبها و لكن أخبرني على حال هذه الحلية عليك فإني أراك قد صرت مسلما
He said, ‘From the reason of this Alawite woman, and it has been said to me she is in your house, and I have come in searching for her. But, inform me upon your current state, for I can see you have become a Muslim’.
فقال نعم و الحمد لله و قد من علي ببركة هذه العلوية و دخولها منزلي بالإسلام فصرت أنا و أهلي و بناتي و جميع أهل بيتي مسلمين على دين محمد و أهل بيته
He said, ‘Yes, and the Praise is for Allah-azwj, and Blessings have been conferred upon me due to the Blessings of this Alawite woman and her entry into my house with Al Islam. So, I and my wife and my daughters, and my entire household became Muslims, upon the religion of Muhammad-saww and People-asws of his-saww Household’.
فقال له و ما السبب في إسلامك
He said to him, ‘And what is the cause regarding your becoming Muslim?’
فحدثه بحديثه و دعاء العلوية له و رؤياه و قص القصة بتمامها ثم قال و أنت أيها الملك و ما السبب في حرصك على التفتيش عنها بعد إعراضك أولا عنها و طردك إياها
He narrated to him with his narration and supplication of the Alawite woman for him, and his dread and he related the story with its completeness. Then he said, ‘And you, O king, and what is the cause regarding your eagerness upon the inquiring about her after your turning away from her at first, and your expelling her?’
فحدثه الملك بما رآه و ما وقع له مع النبي ص فحمد الله تعالى ذلك الرجل على توفيق الله تعالى إياه لذلك الأمر الذي نال به الشرف و الإسلام و زادت بصيرته
The king (nobleman) narrated to him with what he had seen (in the dream), and what had occurred for him with the Prophet-saww. That man praised Allah-azwj the Exalted upon Allah-azwj the Exalted Inclining him to that, the matter by which he had achieved nobility and Al-Islam, and increase in his insight’.
ثم دخل الرجل على العلوية فأخبرها بحال الملك فبكت و خرت ساجدة لله شكرا على ما عرفه من حقها فاستأذنها في إدخاله عليها فأذنت له فدخل عليها و اعتذر إليها و حدثها بما جرى له مع جدها صلوات الله عليه و سألها الانتقال إلى منزله
The man entered to see the Alawite woman and informed her of the state of that king (nobleman). She wept and fell in Sajdah to Allah-azwj thanking upon what he had recognised of her rights. He sought permission to enter to see her. She permitted for him. He entered and apologised to her, and he narrated to her with what had flowed for him with her ancestor‑asws, may the Salawaat of Allah-azwj be upon him-asws, and asked her to transfer to his house.
فأبت و قالت هيهات لا و الله و لو أن الذي أنا في منزله كره مقامي فيه لما انتقلت إليك
She refused and said, ‘Far be it! No, by Allah-azwj, and even if the one in whose house I am in were to dislike my stay in it, I would not transfer to you!’
و علم صاحب المنزل بذلك فقال لا و الله لا تبرحي منزلي و إني قد وهبتك هذا المنزل و ما عددت فيه من الأهبة و أنا و أهلي و بناتي و أخدامي كلنا في خدمتك و نرى ذلك قليلا في جنب ما أنعم الله تعالى به علينا بقدومك
And owner of the house came to know that. He said, ‘No, by Allah-azwj! Do not depart from my house, and I have hereby gifted this house and whatever is prepared in it, as a gift, and I and my wife and my daughters and my servants, all of us are in your service, and we see that as being little in the side of what Allah-azwj the Exalted has Bestowed with upon us due to your arrival!’’
قال الراوي و خرج الملك و أتى منزله و أرسل إليها ثيابا و هدايا و كيسا فيه جملة من المال فردت ذلك و لم تقبل منه شيئا.
The reported said, ‘And the king (nobleman) went out and came to his house and sent clothes to her, and gifts, and a bag in which was some wealth. She returned that and did not accept anything from him’’.[85]
27 يقول الفقير إلى الله سبحانه ذكر العلامة رحمه الله في كتابه المسمى بجواهر المطالب في فضائل مولانا أمير المؤمنين علي بن أبي طالب ع أيضا حكاية قريبة من تلك الحكاية قال نقل ابن الجوزي و كان حنبلي المذهب في كتابه تذكرة الخواص قال قرأت في كتاب الملتقط و هو كتاب لجده أبي الفرج بن الجوزي
The poor to Allah-azwj the Glorious, the Allamah, may Allah-azwj Mercy him, mentioned in his book named as ‘Jawahir Al-Mataalib’, regarding merits of our master Amir Al-Momineen Ali‑asws Bin Abu Talib-asws as well, a tale near to that tale. He said, ‘It is transmitted by Ibn Al-Jowzy, and he was of the Hanbali doctrine, in his book ‘Tazkira Al-Khawas’. He said, ‘I read in the book ‘Al-Maltaqat’, and it is a book of his grandfather Abu Al-Faraj Bin Al-Jowzy.
كان ببلخ رجل من العلويين و له زوجة و بنات فتوفي أبوهن قالت المرأة فخرجت بالبنات إلى سمرقند خوفا من شماتة الأعداء و اتفق وصولي في شدة البرد فأدخلت البنات مسجدا و مضيت لأحتال في القوت فرأيت الناس مجتمعين على شيخ فسألت عنه فقالوا هذا شيخ البلد
At Balkh there was a man from the Alawites, and for him was a wife and daughters. Their father died. The wife said, ‘I went out with the daughter to Samarqand fearing from gloating by the enemies, and by arrival coincided with severe cold. I entered the daughters into a Masjid and I went to search for sustenance. I saw the people having gathered at an old man. I asked about him, they said, ‘This is sheykh of the city!’
فشرحت له حالي فقال أقيمي عندي البينة عندك أنك علوية و لم يلتفت إلي فيئست منه و عدت إلى المسجد فرأيت في طريقي شيخا جالسا على دكة و حوله جماعة فقلت من هذا قالوا ضامن البلد و هو مجوسي
I explained my situation to him. He said, ‘Establish in my presence any proof with you that you are an Alawite!’, and he did not even turn towards me. I despaired from him and returned to the Masjid. In my road I saw an old man seated by a shop and around him was a group. I said, ‘Who is this?’ They said, ‘Responsible (governor) of the city, and he is a Zoroastrian!’
فقلت عسى أن يكون على يده فرجي فحدثته بحديثي و ما جرى لي مع شيخ البلد فصاح بخادم له فخرج فقال له قل لسيدتك تلبس ثيابها
I said, ‘Perhaps my relief would be upon his hands. I narrated my narration to him and what had flowed for me with sheykh of the city. He shouted for a servant of his. He came out. He said to him, ‘Say to your chieftess to wear her (outdoor) clothes!’
فدخل و خرجت امرأته و معها جواري [جوار] فقال لها اذهبي مع هذه المرأة إلى المسجد الفلاني و احملي بناتها إلى الدار
He entered, and his wife came out and with her were maids. He said to her, ‘Go with this woman to the so and so Masjid and bring her daughters to the house!’
فجاءت معي و حملت البنات و قد أفرد لنا بيتا في داره و أدخلنا الحمام و كسانا ثيابا فاخرة و جاءنا بألوان الأطعمة و بتنا بأطيب ليلة
She came with me and carried the daughters, and he prepared a room for us in his house and admitted us to the bathroom, and clothed us pride-worthy clothes, and came to us with a variety of foods, and we spent the night a goodly night.
فلما كان نصف الليلة رأى شيخ البلد المسلم في منامه كأن القيامة قد قامت و اللواء على رأس محمد ص و إذا بقصر من الزمرد الأخضر فقال لمن هذا القصر فقيل لرجل مسلم موحد
When it was midnight, the Muslim sheykh of the city saw in his dream as if the Day of Qiyamah had been established, and the flag (of Praise) was at the head of Muhammad-saww, and there was a castle of green emeralds. He said, ‘For whom is this castle?’ It was said, ‘For a Muslim man, a Unitarian!’
فتقدم إلى رسول الله ص فأعرض عنه فقال يا رسول الله تعرض عني و أنا رجل مسلم
He proceeded to Rasool-Allah-saww, but he-saww turned away from him. He said, ‘O Rasool-Allah‑saww! You-saww are turning away from me and I am a Muslim man?’
فقال له رسول الله ص أقم البينة عندي أنك مسلم
Rasool-Allah-saww said to him: ‘Establish the proof in my-saww presence that you are a Muslim!’
فتحير الرجل
The man was confused.
فقال له رسول الله ص نسيت ما قلت للعلوية و هذا القصر للشيخ الذي هي في داره
Rasool-Allah-saww said to him: ‘Have you forgotten what you had said to the Alawite woman? And this castle is for the old man in whose house she was in’.
فانتبه الرجل و هو يلطم و يبكي و بث غلمانه في البلد و خرج بنفسه يدور على العلوية فأخبر أنها في دار المجوسي فجاء إليه فقال أين العلوية
The man woke up and he slapped (his face) and cried, and he dispatched his servants in the city and he went out himself roaming to (search for) the Alawite woman. He was informed that she was in the house of the Zoroastrian. He came to him. He said, ‘Where is the Alawite woman?’
فقال عندي
He said, ‘With me!’
فقال أريدها
He said, ‘I want her!’
فقال ما لك إلى هذا سبيل
He said, ‘There is no way for you to this!’
قال هذه ألف دينار خذها و سلمهن إلي
He said, ‘This here are a thousand Dinars. Take these and submit her to me!’
قال لا و الله و لا مائة ألف دينار
He said, ‘No, by Allah-azwj, and not (even for) one hundred thousand Dinars!’
فلما ألح عليه قال له المنام الذي رأيته أنت رأيته أيضا أنا و القصر الذي رأيته لي خلق و أنت تَدَلُّ علي بإسلامك و الله ما نمت و لا أحد في داري إلا و أسلمنا كلنا على يد العلوية و عادت بركاتها علينا و رأيت رسول الله ص و قال لي القصر لك و لأهلك بما فعلت مع العلوية.
When he insisted upon it, he said to him, ‘The dream which you have seen, I have seen it as well, and the castle which you saw has been Created for me, and you are indicating (priding) upon me with your being a Muslim? By Allah-azwj! I have not slept, nor did anyone in my house except and all of us became Muslim upon the hand of the Alawite woman, and her Blessings arrived to us, and I saw Rasool-Allah-saww, and he-saww said to me: ‘The castle is for you and your family due to what you have done with the Alawite woman’’.[86]
28- جا، المجالس للمفيد عَلِيُّ بْنُ مُحَمَّدٍ الْقُرَشِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ نُصَيْرٍ عَنْ أَبِيهِ عَنْ عَبْدِ الْغَفَّارِ بْنِ الْقَاسِمِ عَنِ الْمِنْهَالِ بْنِ عَمْرٍو عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَ يُوَقِّرْ كَبِيرَنَا وَ يَعْرِفْ حَقَّنَا.
(The book) ‘Al Majaalis’ of Al Mufeed – Ali Bin Muhammad Al Qureyshi, from Ali Bin Al-Hassan Bin Fazzal, from Al-Hassan Bin Nuseyr, from his father, from Abdul Gaffar Bin Al Qasim, from Al Minhal Bin Amro, from Muhammad Bin Al Hanafiyya who said,
‘Rasool-Allah-saww said: ‘He isn’t from us, one who does not mercy our-asws young one, nor dignifies our-asws elder, nor recognises our-asws rights!’’[87]
29- أَقُولُ رَوَى ابْنُ الْجَوْزِيِّ فِي كِتَابِهِ عَنْ جَدِّهِ أَبِي الْفَرَجِ بِإِسْنَادِهِ إِلَى ابْنِ الْخَصِيبِ قَالَ: كُنْتُ كَاتِباً لِلسَّيِّدَةِ أُمِّ الْمُتَوَكِّلِ فَبَيْنَا أَنَا فِي الدِّيوَانِ إِذَا بِخَادِمٍ صَغِيرٍ قَدْ خَرَجَ مِنْ عِنْدِهَا وَ مَعَهُ كِيسٌ فِيهِ أَلْفُ دِينَارٍ
I am saying, ‘It is reported by Al-Jowzy in his book (Tazkira Khawas Al-Umma), from his grandfather Ibn Al-Faraj, by his chain to Ibn Al-Khaseyb who said, ‘I was a scribe for the chieftess, mother of Al-Mutawakkil. While I was in the registry, there was a young servant, and with him was a bag wherein were a thousand Dinars.
فَقَالَ تَقُولُ لَكَ السَّيِّدَةُ فَرِّقْ هَذَا عَلَى أَهْلِ الِاسْتِحْقَاقِ فَهُوَ مِنْ أَطْيَبِ مَالِي وَ اكْتُبْ لِي أَسْمَاءَ الَّذِينَ تُفَرِّقُهُ عَلَيْهِمْ حَتَّى إِذَا جَاءَنِي مِنْ هَذَا الْوَجْهِ شَيْءٌ صَرَفْتُهُ إِلَيْهِمْ
He said, ‘The chieftess says to you, ‘Distribute this to the deserving people for it is from my good wealth, and write for me names of those you distribute it upon them until something come to me from this direction (source), I can divert it to them!’’
قَالَ فَمَضَيْتُ إِلَى مَنْزِلِي وَ جَمَعْتُ أَصْحَابِي وَ سَأَلْتُهُمْ عَنِ الْمُسْتَحِقِّينَ فَسَمَّوْا لِي أَشْخَاصاً فَفَرَّقْتُ عَلَيْهِمْ ثَلَاثَمِائَةِ دِينَارٍ وَ بَقِيَ الْبَاقِي بَيْنَ يَدَيَّ إِلَى نِصْفِ اللَّيْلِ وَ إِذَا أَنَا بِطَارِقٍ يَطْرُقُ الْبَابَ فَسَأَلْتُهُ مَنْ أَنْتَ
He said, ‘I went to my house and gathered my companions and asked them about the deserving ones. They named persons to me. I distributed to them three hundred Dinars and the remainder remained in my hands up to midnight, and there was a knocker knocking the door. I asked him, ‘Who are you?’
فَقَالَ فُلَانٌ الْعَلَوِيُّ
He said, ‘So and so, the Alawite!’
وَ كَانَ جَارِي فَأَذِنْتُ لَهُ فَدَخَلَ فَقُلْتُ لَهُ مَا الَّذِي جَاءَ بِكَ فِي هَذِهِ السَّاعَةِ
And he was my neighbour so I permitted for him. He entered. I said to him, ‘What is that which you have come for in this time?’
قَالَ طَرَقَنِي طَارِقٌ مِنْ وُلْدِ رَسُولِ اللَّهِ ص وَ لَمْ يَكُنْ عِنْدِي مَا أُطْعِمُهُ فَأَعْطَيْتُهُ دِينَاراً فَأَخَذَهُ وَ شَكَرَ لِي وَ انْصَرَفَ فَخَرَجَتْ زَوْجَتِي وَ هِيَ تَبْكِي وَ تَقُولُ أَ مَا تَسْتَحْيِي يَقْصِدُكَ مِثْلُ هَذَا الرَّجُلِ فَتُعْطِيهِ دِينَاراً وَ قَدْ عَرَفْتَ اسْتِحْقَاقَهُ فَأَعْطِهِ الْجَمِيعَ
He said, ‘A night comer from the children of Rasool-Allah-saww knocked (on my door) and there was nothing in my possession I could feed him with, so I gave him a Dinar. He took it and thanked me and left. My wife came out and she was crying and saying, ‘Are you not ashamed? The like of this man aims to you and you give him a Dinar, and (although) you have recognised his being deserving! Give him all!’
فَوَقَعَ كَلَامُهَا فِي قَلْبِي فَقُمْتُ خَلْفَهُ وَ نَاوَلْتُهُ الْكِيسَ فَأَخَذَهُ وَ انْصَرَفَ فَلَمَّا عُدْتُ إِلَى الدَّارِ نَدِمْتُ وَ قُلْتُ السَّاعَةَ يَصِلُ الْخَبَرُ إِلَى الْمُتَوَكِّلِ وَ هُوَ يَمْقُتُ الْعَلَوِيِّينَ فَيَقْتُلُنِي
Her speech fell into my heart. I stood up behind him and gave him the bag. He took it and left. When I returned to the house, I regretted and said, ‘Right now the news will arrive to Al-Mutawakkil, and he hates the Alawites, so he will kill me!’
فَقَالَتْ لِي زَوْجَتِي لَا تَخَفْ وَ تَوَكَّلْ عَلَى اللَّهِ وَ عَلَى جَدِّهِمْ
My wife said to me, ‘Do not fear and rely upon Allah-azwj and upon their ancestor’.
فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ طُرِقَ الْبَابُ وَ الْمَشَاعِيلُ بِأَيْدِي الْخَدَمِ وَ هُمْ يَقُولُونَ أَجِبِ السَّيِّدَةَ
While we were like that when the door was knocked, and the torches were in the hands of the servant and they said, ‘Answer the chieftess!’
فَقُمْتُ مَرْعُوباً وَ كُلَّمَا مَشَيْتُ قَلِيلًا تَوَاتَرَتِ الرُّسُلُ فَوَقَفْتُ عِنْدَ سَتْرِ السَّيِّدَةِ فَسَمِعْتُ قَائِلًا يَقُولُ يَا أَحْمَدُ جَزَاكَ اللَّهُ خَيْراً وَ جَزَى زَوْجَتَكَ كُنْتُ السَّاعَةَ نَائِمَةً فَجَاءَنِي رَسُولُ اللَّهِ ص وَ قَالَ جَزَاكِ اللَّهُ خَيْراً وَ جَزَى زَوْجَةَ ابْنِ الْخَصِيبِ خَيْراً فَمَا مَعْنَى هَذَا
I stood up dreading, and every time I walked a little, messengers kept arriving. I paused by the curtain of the chieftess. I heard a speaker saying, ‘O Ahmad! May Allah-azwj Recompense you goodly and Recompense your wife! I was sleeping just now and Rasool-Allah-saww came to me (in the dream) and said: ‘May Allah-azwj Recompense you goodly and the wife of Ibn Al-Khaseyb goodly’. What is the meaning of this?’
فَحَدَّثْتُهَا الْحَدِيثَ وَ هِيَ تَبْكِي فَأَخْرَجَتْ دَنَانِيرَ وَ كِسْوَةً وَ قَالَتْ هَذَا لِلْعَلَوِيِّ وَ هَذَا لِزَوْجَتِكَ وَ هَذَا لَكَ
I narrated to her the narration and she wept. She brought out Dinars and garments and said, ‘This is for the Alawite man, and this is for your wife, and this is for you!’
وَ كَانَ ذَلِكَ يُسَاوِي مِائَةَ أَلْفِ دِرْهَمٍ فَأَخَذْتُ الْمَالَ وَ جَعَلْتُ طَرِيقِي عَلَى بَابِ الْعَلَوِيِّ وَ طَرَقْتُ الْبَابَ فَقَالَ مِنْ دَاخِلِ الْمَنْزِلِ هَاتِ مَا عِنْدَكَ يَا أَحْمَدُ وَ خَرَجَ وَ هُوَ يَبْكِي فَسَأَلْتُ عَنْ بُكَائِهِ
And that equated to one hundred thousand Dirhams. I took the money and went on my way to the door of the Alawite man and knocked the door. He said from inside the house, ‘Give what is with you, O Ahmad!’, and he came out and he was crying. I asked him about his crying.
فَقَالَ لَمَّا دَخَلْتُ مَنْزِلِي قَالَتْ لِي زَوْجَتِي مَا هَذَا الَّذِي مَعَكَ
He said, ‘When I entered my house, my wife said to me, ‘What is this which is with you?’
فَعَرَّفْتُهَا فَقَالَتْ لِي قُمْ بِنَا نُصَلِّي وَ نَدْعُو لِلسَّيِّدَةِ وَ أَحْمَدَ وَ زَوْجَتِهِ
I told her. She said to me, ‘Let us stand and pray Salat and supplicate for the chieftess, and (for) Ahmad and his wife!’
فَصَلَّيْنَا وَ دَعَوْنَا ثُمَّ نِمْتُ فَرَأَيْتُ رَسُولَ اللَّهِ ص فِي الْمَنَامِ وَ هُوَ يَقُولُ قَدْ شَكَرْتُهُمْ عَلَى مَا فَعَلُوا مَعَكَ السَّاعَةَ يَأْتُونَكَ بِشَيْءٍ فَاقْبَلْهُ مِنْهُمْ.
We prayed Salat and supplicated, then I slept. I saw Rasool-Allah-saww in the dream and he-saww was saying: ‘I-saww have thanked them upon what they have done with you. Right now, they will be coming to you with something, so accept it from them!’’[88]
30- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَمَّا فَتَحَ رَسُولُ اللَّهِ ص مَكَّةَ قَامَ عَلَى الصَّفَا فَقَالَ يَا بَنِي هَاشِمٍ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ وَ إِنِّي شَقِيقٌ عَلَيْكُمْ
(The book) ‘Kitab Sifaat Al Shia’ of Al Sadouq, may Allah-azwj Mercy him, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riab, from Al Haza’a who said,
‘I heard Abu Abdullah-asws saying: ‘When Rasool-Allah-saww conquered Makkah, he-saww stood upon Al-Safa. He-saww said: ‘O clan of Hashim-as! O clan of Abdul Muttalib-as! I-saww am a Rasool of Allah-azwj to you all, and I-saww am compassionate upon you!
لَا تَقُولُوا إِنَّ مُحَمَّداً مِنَّا فَوَ اللَّهِ مَا أَوْلِيَائِي مِنْكُمْ وَ لَا مِنْ غَيْرِكُمْ إِلَّا الْمُتَّقُونَ فَلَا أَعْرِفُكُمْ تَأْتُونِي يَوْمَ الْقِيَامَةِ تَحْمِلُونَ الدُّنْيَا عَلَى رِقَابِكُمْ وَ يَأْتِي النَّاسُ وَ يَحْمِلُونَ الْآخِرَةَ
Do not be saying, ‘Muhammad-saww is from us!’ By Allah-azwj! My-saww friends are neither from you nor from others, except the pious, so I-saww will not recognise you if you come to me-saww on the Day of Qiyamah carrying the world upon your necks while the people come carrying the Hereafter!
أَلَا وَ إِنِّي قَدْ أَعْذَرْتُ فِيمَا بَيْنِي وَ بَيْنَكُمْ وَ فِيمَا بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ بَيْنَكُمْ وَ إِنَّ لِي عَمَلِي وَ لَكُمْ عَمَلَكُمْ.
Indeed, and I-saww have excused myself-saww regarding what is between me-as and you all, and regarding what is between Allah-azwj Mighty and Majestic and you, and for me-saww are my-saww deeds and for you are your deeds!’’[89]
31- كِتَابُ الْمُسَلْسَلَاتِ، لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ رَحِمَهُ اللَّهُ حَدَّثَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْفَرَجِ الْقَاضِي وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ عَلِيِّ بْنِ رَزِينٍ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ الْخَثْعَمِيُّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ قَالَ عَبَّادُ بْنُ يَعْقُوبَ الْأَسَدِيُّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي الْحُسَيْنُ بْنُ زَيْدٍ وَ هُوَ آخِذٌ بِشَعْرِهِ
(The book) ‘Kitab Al Musalsalaat’ of the sheykh Ja’far Bin Ahmad Al Qummi, may Allah-azwj Mercy him. (He said), ‘It is narrated to us by Abu Muhammad Abdullah Bin Muhammad Bin Ahmad Bin Muhammad Bin Al Faraj Al Qazy, and he was grabbing his hair. He said, ‘It is narrated to me by Ismail Bin Ali Bin Razeyn, and he was grabbing his hair’. He said, ‘It is narrated to me by Muhammad Bin Al-Husayn Al Khash’amy, and he was grabbing his hair. He said, ‘Abbad Bin Yaqoub Al Asady said, and he was grabbing his hair. He said, ‘It is narrated to me by Al-Husayn Bin Zayd, and he was grabbing his hair.
قَالَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي عَلِيُّ بْنُ الْحُسَيْنِ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي أَبِيَ الْحُسَيْنُ بْنُ عَلِيٍّ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ هُوَ آخِذٌ بِشَعْرِهِ
He said, ‘It is narrated to me by Ja’far-asws Bin Muhammad-asws, and he-asws was grabbing his‑asws hair. He-asws said: ‘It is narrated to me-asws by my-asws father Muhammad-asws Bin Ali-asws, and he‑asws was grabbing his-asws hair. He-asws said: ‘It is narrated to me-asws by Ali Bin Al-Husayn-asws, and he-asws was grabbing his-asws hair. He-asws said: ‘It is narrated to me-asws by my-asws father-asws Al-Husayn Bin Ali-asws, and he-asws was grabbing his-asws hair. He-asws said: ‘It is narrated to me-asws by Ali-asws Bin Abu Talib-asws, and he-asws was grabbing his-asws hair.
قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ هُوَ آخِذٌ بِشَعْرِهِ مَنْ آذَى شَعْرِي فَالْجَنَّةُ عَلَيْهِ حَرَامٌ.
He-asws said: ‘I-asws heard Rasool-Allah-saww saying, and he-saww was grabbing his-saww hair: ‘One who harms my-saww hair, the Paradise is Prohibited unto him!’’[90]
32- وَ مِنْهُ، حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ الْبَلْخِيُّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي مَنْصُورُ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدٍ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ أَحْمَدَ التَّمِيمِيُّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي الْحُسَيْنُ بْنُ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ عُبَيْدِ بْنِ ذَكْوَانَ وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ أَبِي خَالِدٍ عَمْرِو بْنِ خَالِدٍ وَ هُوَ آخِذٌ بِشَعْرِهِ
And from him, ‘It is narrated to us by Al-Husayn Bin Ahmad, and he was grabbing his hair. He said, ‘It is narrated to me by Abdul Rahman Bin Muhammad Al Balkhy, and he was grabbing his hair. He said, ‘It is narrated to me by Mansour Bin Abdullah Bin Khalid, and he was grabbing his hair. He said, ‘It is narrated to me by Muhammad Bin Ahmad Al Tameemy, and he was grabbing his hair. He said, ‘It is narrated to me by Al-Husayn Bin Ali Bin Umar son of Ali-asws Bin Abu Talib-asws, and he was grabbing his hair, from Ubeyd Bin Zakwan, and he was grabbing his hair, from Abu Khalid Amro Bin Khalid, and he was grabbing his hair.
قَالَ قَالَ زَيْدُ بْنُ عَلِيٍّ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي عَلِيُّ بْنُ الْحُسَيْنِ ع وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ ع وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص وَ هُوَ آخِذٌ بِشَعْرِهِ
He said, ‘Zayd son of Ali-asws (Bin Al-Husayn-asws) said, and he was grabbing his hair. He said, ‘It is narrated to me by Ali-asws Bin Al-Husayn-asws, and he-asws was grabbing his-asws hair, from his‑asws father-asws Al-Husayn Bin Ali-asws, and he-asws was grabbing his-asws hair. He-asws said: ‘I‑asws heard Rasool-Allah-saww, and he-saww was grabbing his-saww hair.
قَالَ مَنْ آذَى شَعْرَةً مِنِّي فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ وَ مَنْ آذَى اللَّهَ فَعَلَيْهِ لَعْنَةُ اللَّهِ مِلْءَ السَّمَاءِ وَ الْأَرْضِ
He-saww said: ‘One who hurts a hair from me-saww, he has hurt me-saww, and one who hurts me-saww has hurt Allah-azwj, and one who hurts Allah-azwj, upon him is the Curse of Allah-azwj filling the sky and the earth!’’
قَالَ قُلْنَا لِزَيْدِ بْنِ عَلِيٍّ مَنْ يَعْنِي
He (the narrator) said, ‘We said to Zayd son of Ali-asws (Bin Al-Husayn-asws), ‘Who did he-saww mean?’
قَالَ يَعْنِينَا وُلْدَ فَاطِمَةَ ع لَا تَدْخُلُوا بَيْنَنَا فَتَكْفُرُوا.
He said, ‘He-saww meant us, children of Syeda Fatima-asws. Do not enter between us for you will be committing Kufr!’’[91]
33- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عِيَادَةُ بَنِي هَاشِمٍ فَرِيضَةٌ وَ زِيَارَتُهُمْ سُنَّةٌ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Consoling the clan of Hashim-as is obligatory and visiting them is Sunnah’’.[92]
34 ذكر العلامة رحمه الله في جواهر المطالب، أن ابن الجوزي نقل في كتاب تذكرة الخواص أن عبد الله بن المبارك كان يحج سنة و يغزو سنة و داوم على ذلك خمسين سنة
The Allamah, may Allah-azwj Mercy him, mention in (the book) ‘Jawahir Al-Matalib’, ‘Ibn Al-Jowzy transmitted in the book ‘Tazkira’, ‘Abdullah Bin Al Mubarak was performing Hajj one year and go on a raid one year, and he was constant upon that for fifty years.
فخرج في بعض السنين لقصد الحج و أخذ معه خمسمائة دينار و ذهب إلى موقف الجمال بالكوفة ليشتري جمالا للحج فرأى امرأة علوية على بعض المزابل تنتف ريش بطة ميتة
In one of the years, he went out to aim for the Hajj, and he took with him five hundred Dinars, and he went to the place of the cameleers at Al Kufa in order to buy a camel for the Hajj. He was an Alawite woman being upon one of the rubbish dumps plucking out feathers from a dead duck’.
قال فتقدمت إليها و قلت لم تفعلين هذا
He said, ‘I went to her and said, ‘Why are you doing this?’
فقالت يا عبد الله لا تسأل عما لا يعنيك
She said, ‘O servant of Allah-azwj! Do not ask about what does not concern you!’’
قال فوقع في خاطري من كلامها شيء فألححت عليها فقالت يا عبد الله قد ألجأتني إلى كشف سري إليك أنا امرأة علوية و لي أربع بنات يتامى مات أبوهن من قريب و هذا اليوم الرابع ما أكلنا شيئا و قد حلت لنا الميتة فأخذت هذه البطة أصلحها و أحملها إلى بناتي فيأكلنها
He said, ‘Something occurred in my mind from her speech so I insisted upon her. She said, ‘So servant of Allah-azwj! You are insisting for me to uncover my secret to you. I am an Alawite woman, and there are four orphaned daughters for me. Their father has died recently, and this is the fourth day we have not eaten anything, and the dead is (now) Permissible for us. So, I too this duck to prepare it and carry it to my daughters so they can eat it’’.
قال فقلت في نفسي ويحك يا ابن المبارك أين أنت عن هذه فقلت افتحي حجرك ففتحته فصببت الدنانير في طرف إزارها و هي مطرقة لا تلتفت إلي
He said, ‘I said within myself, ‘Woe be to you, O son of Al-Mubarak! Where are you from this?’ I said, ‘Open your lap!’ She opened it. I poured the Dinars into an edge of here wrapping, and she had lowered her head, not turning towards me’.
قال و مضيت إلى المنزل و نزع الله من قلبي شهوة الحج في ذلك العام ثم تجهزت إلى بلادي و أقمت حتى حج الناس و عادوا فخرجت أتلقى جيراني و أصحابي فجعلت كل من أقول له قبل الله حجك و شكر سعيك يقول و أنت شكر الله سعيك و قبل حجك أ ما قد اجتمعنا بك في مكان كذا و كذا و أكثر علي الناس في القول
He said, ‘And I went to the house and Allah-azwj Snatched away from my heart the desire of the Hajj in that year. Then I prepared to go to my city and I stayed there until the people had performed Hajj and they returned. I went out to receive my neighbours and my companions. Everyone I went on to say to him, ‘May Allah-azwj Accept your Hajj and Appreciate your striving’, he say, ‘And you (as well). May Allah-azwj Appreciate your striving and Accept your Hajj. Had we not gathered with you in such and such a place?’
فبت متفكرا في ذلك فرأيت رسول الله ص في المنام و هو يقول لي يا عبد الله لا تعجب فإنك أغثت ملهوفة من ولدي فسألت الله تعالى أن يخلق على صورتك ملكا يحج عنك كل عام إلى يوم القيامة فإن شئت تحج و إن شئت لا تحج
And the people were frequent regarding the words. I spent the night thinking regarding that. I saw Rasool-Allah-saww in the dream and he-saww was saying to me: ‘O Abdullah! Do not be astonished, for you had helped a distressed one from my-saww children, so I-saww asked Allah‑azwj the Exalted to Create an Angel upon your image to perform Hajj on your behalf during every year up to the Day of Qiyamah. If you like you can perform Hajj, and if you like you don’t perform Hajj’’.
و نقل أيضا في كتابه عن ابن أبي الدنيا أن رجلا رأى رسول الله ص في منامه و هو يقول امض إلى فلان المجوسي و قل له قد أجيبت الدعوة
And he transmitted as well in his book, from Ibn Abu Al-Dunya, ‘A man saw Rasool-Allah-saww in his dream and he-saww was saying: ‘Go to so and so Zoroastrian and say to him, ‘The supplication has been Answered!’’
فامتنع الرجل من أداء الرسالة لئلا يظن المجوسي أنه يتعرض له و كان الرجل في دنيا وسيعة فرأى الرجل رسول الله ص ثانيا و ثالثا فأصبح فأتى المجوسي و قال له في خلوة من الناس أنا رسول رسول الله ص إليك و هو يقول لك قد أجيبت الدعوة
The man refused from delivering the message lest the Zoroastrian might think that he was presenting to him, and the man was affluent in the world. The man saw Rasool-Allah-saww a second time. In the morning he came to the Zoroastrian and said to him in isolation from the people, ‘I am a messenger of Rasool-Allah-saww to you, and he-saww says to you: ‘The supplication has been Answered!’’
فقال له أ تعرفني
He said to him, ‘Do you know me?’
قال نعم
He said, ‘Yes’.
قال إني أنكر دين الإسلام و نبوة محمد
He said, ‘I deny the religion of Al-Islam and Prophet-hood of Muhammad-saww!’
قال أنا أعرف هذا و هو الذي أرسلني إليك مرة و مرة و مرة
He said, ‘I do know this, and he-saww is the one who has sent me to you, again, and again, and again’.
فقال أنا أشهد أن لا إله إلا الله و أن محمدا رسول الله ص و دعا أهله و أصحابه فقال لهم كنت على ضلال و قد رجعت إلى الحق فأسلموا فمن أسلم فما في يده فهو له و من أبى فلينتزع عما لي عنده
He said, ‘I testify that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-saww!’, and he called his family members and his companions. He said to them: ‘I was upon straying, and I have returned to the truth, so become Muslims! The one who becomes Muslim, whatever is in his hands it is for him, and one who refuses, let him relinquish what is for me in his possession!’
فأسلم القوم و أهله و كانت له ابنة مزوجة من ابنه ففرق بينهما ثم قال أ تدري ما الدعوة
The group and his family members became Muslims, and there was a daughter of his who was married to his son. He separated between the two, then said, ‘Do you know what the supplication was?’
فقلت له لا و الله و أنا أريد أن أسألك الساعة عنها
She said to him, ‘No, by Allah-azwj, and I want to ask you about it now’.
فقال لما زوجت ابنتي صنعت طعاما و دعوت الناس فأجابوا و كان إلى جانبنا قوم أشراف فقراء لا مال لهم فأمرت غلماني أن يبسطوا لي حصيرا في وسط الدار فسمعت صبية تقول لأمها يا أماه قد آذانا هذا المجوسي برائحة طعامه
He said, ‘When I got my daughter married, I made food and invited the people. They answered, and to our side there were some noble but poor people. There was not wealth for them. I ordered my servants to extend a mat for me in the middle of the house. I heard a young girl saying to her mother, ‘O mother! This Zoroastrian has hurt us with the aroma of his food!’
فأرسلت إليهن بطعام كثير و كسوة و دنانير للجميع فلما نظرن إلى ذلك قالت الصبية للباقيات و الله ما نأكل حتى ندعو له
I sent to them a lot of food and clothing and Dinars for them all. When they looked at that, the young girl said to the other, ‘By Allah-azwj, we should not eat until we supplicate for him!’
فرفعن أيديهن و قلن حشرك الله مع جدنا رسول الله ص و أمن بعضهن فتلك الدعوة التي أجيبت.
They raised their hands and said, ‘May Allah-azwj gather you with our ancestor Rasool-Allah‑saww!’, and some of them said, ‘Ameen’. So that is the supplication which has been Answered!’’[93]
باب 28 تطهير المال الحلال المختلط بالحرام
CHAPTER 28 – PURIFYING THE WEALTH, THE PERMISSIBLE MIXED WITH THE PROHIBITED
1- شي، تفسير العياشي عَنْ سَمَاعَةَ قَالَ: سَأَلَ أَبَا عَبْدِ اللَّهِ ع رَجُلٌ مِنْ أَهْلِ الْجِبَالِ عَنْ رَجُلٍ أَصَابَ مَالًا مِنْ أَعْمَالِ السُّلْطَانِ فَهُوَ يَتَصَدَّقُ مِنْهُ وَ يَصِلُ قَرَابَتَهُ وَ يَحُجُّ لِيُغْفَرَ لَهُ مَا اكْتَسَبَ وَ هُوَ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ
Tafseer Al-Ayyashi – from Sama’at who said,
‘Abu Abdullah-asws was asked by a man from the people of the mountains about a man who achieves wealth from works of the ruler. He donates charity from it and connects (helps) his kindred, and he performs Hajj for him to be Forgiven for what he had earned, and he says, Surely the good deeds erase the evil deeds, [11:114].
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْخَطِيئَةَ لَا تُكَفِّرُ الْخَطِيئَةَ وَ لَكِنَّ الْحَسَنَةَ تُكَفِّرُ الْخَطِيئَةَ
Abu Abdullah-asws said: ‘The sins cannot atone for the sins, but the good deeds atone for the sins’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ كَانَ خَلَطَ الْحَرَامَ حَلَالًا فَاخْتَلَطَ جَمِيعاً فَلَمْ يَعْرِفِ الْحَلَالَ مِنَ الْحَرَامِ فَلَا بَأْسَ.
Then Abu Abdullah-asws said: ‘If the Prohibited is mixed with the Permissible, so it is all mixed and the Permissible is not recognised from the Prohibited, there is no problem (in doing good deeds with it)’’.[94]
2- شي، تفسير العياشي عَنْهُ فِي رِوَايَةِ الْمُفَضَّلِ بْنِ سُوَيْدٍ أَنَّهُ قَالَ: انْظُرْ مَا أَصَبْتَ بِهِ فَعُدْ بِهِ عَلَى إِخْوَانِكَ فَإِنَّ اللَّهَ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ
Tafseer Al Ayyashi – From him, in a report by Al Mufazzal Bin Suweyd,
‘He-asws said: ‘Look at what you have attained and return (do favours) with it to your brethren. Allah-azwj Says: Surely the good deeds erase the evil deeds, [11:114]’.
قَالَ الْمُفَضَّلُ كُنْتُ خَلِيفَةَ أَخِي عَلَى الدِّيوَانِ
Al-Mufazzal said, ‘I was a caliph (replacement) of my brother upon the registry (of the caliph)’.
قَالَ وَ قَدْ قُلْتُ جُعِلْتُ فِدَاكَ قَدْ تَرَى مَكَانِي مِنْ هَؤُلَاءِ الْقَوْمِ وَ مَا تَرَى
He said, ‘And I had said, ‘May I be sacrificed for you-asws! You-asws can see my place from these people and what is your-asws view?’
قَالَ لَوْ لَمْ تَكُنْ كَتَبَ.
He-asws said: ‘If only you had not become (a successor) to write’’.[95]
3- شي، تفسير العياشي عَنِ الْمُفَضَّلِ بْنِ مَزْيَدٍ الْكَاتِبِ قَالَ: دَخَلَ عَلَيَّ أَبُو عَبْدِ اللَّهِ ع وَ قَدْ أُمِرْتُ أَنْ أُخْرِجَ لِبَنِي هَاشِمٍ جَوَائِزَ فَلَمْ أَعْلَمْ إِلَّا وَ هُوَ عَلَى رَأْسِي وَ أَنَا مُسْتَخْلٍ فَوَاثَبْتُ إِلَيْهِ وَ سَأَلَنِي عَمَّا أُمِرَ لَهُمْ فَنَاوَلْتُهُ الْكِتَابَ
Tafseer Al Ayyashi – from Al Mufazzal Bin Mazeed the scribe who said,
‘Abu Abdullah-asws entered to see me and I had been instructed to extract awards for the clan of Hashim-saww. I did not know except and he-asws was by my head and I was distracted. I leapt to him-asws and he-asws asked me about what I had instructed for them. I gave him-asws the book.
فَقَالَ مَا أَرَى لِإِسْمَاعِيلَ هَاهُنَا شَيْئاً
He-asws said: ‘I-asws don’t see anything for Ismail over here!’
فَقُلْتُ هَذَا الَّذِي خَرَجَ إِلَيْنَا
I said, ‘This is what has come out to us’.
ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَدْ تَرَى مَكَانِي مِنْ هَؤُلَاءِ الْقَوْمِ
Then I said to him-asws, ‘May I be sacrificed for you-asws! You-asws can see my place from these people’.
فَقَالَ لِيَ انْظُرْ مَا أَصَبْتَ بِهِ فَعُدْ عَلَى أَصْحَابِكَ فَإِنَّ اللَّهَ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ.
He-asws said to me: ‘Look at what you have attained and return (do favours) with it to your brethren. Allah-azwj Says: Surely the good deeds erase the evil deeds, [11:114]’’.[96]
4- قب، المناقب لابن شهرآشوب عَلِيُّ بْنُ أَبِي حَمْزَةَ قَالَ: كَانَ لِي صَدِيقٌ مِنْ كُتَّابِ بَنِي أُمَيَّةَ فَقَالَ لِيَ اسْتَأْذِنْ لِي عَلَى أَبِي عَبْدِ اللَّهِ ع
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ali Bin Abu Hamza who said,
‘There was a friend of mine from the scribes of the clan of Umayya. He said to me, ‘Seek permission for me to see Abu Abdullah-asws’.
فَاسْتَأْذَنْتُ لَهُ فَلَمَّا دَخَلَ سَلَّمَ وَ جَلَسَ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ فِي دِيوَانِ هَؤُلَاءِ الْقَوْمِ فَأَصَبْتُ مِنْ دُنْيَاهُمْ مَالًا كَثِيراً وَ أَغْمَضْتُ فِي مَطَالِبِهِ
I sought permission for him. When he entered, he greeted and sat down, then said, ‘May I be sacrificed for you-asws! I was in the registry of these people, so I attained a lot of wealth from their world and I closed my eyes in seeking it!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ لَا أَنَّ بَنِي أُمَيَّةَ وَجَدُوا مَنْ يَكْتُبُ لَهُمْ وَ يَجْبِي لَهُمُ الْفَيْءَ وَ يُقَاتِلُ عَنْهُمْ وَ يَشْهَدُ جَمَاعَتَهُمْ لَمَا سَلَبُونَا حَقَّنَا وَ لَوْ تَرَكَهُمُ النَّاسُ وَ مَا فِي أَيْدِيهِمْ مَا وَجَدُوا شَيْئاً إِلَّا مَا وَقَعَ فِي أَيْدِيهِمْ
Abu Abdullah-asws said: ‘If the clan of Umayya could not have found one who write for them, and comes to them with the war booty, and fights on their behalf, and attends their gathering, they would not have stripped us-asws of our-asws rights, and if the people had neglected them and whatever is in their hands, they would not have found anything except what has fallen in their hands!’
فَقَالَ الْفَتَى جُعِلْتُ فِدَاكَ فَهَلْ لِي مِنْ مَخْرَجٍ مِنْهُ
The youth said, ‘May I be sacrificed for you-asws! Is there any outlet for me from it?’
قَالَ إِنْ قُلْتُ لَكَ تَفْعَلُ
He-asws said: ‘Supposing I-asws say to you, will you do it?’
قَالَ أَفْعَلُ
He said, ‘I will do it’.
قَالَ اخْرُجْ مِنْ جَمِيعِ مَا كَسَبْتَ فِي دَوَاوِينِهِمْ فَمَنْ عَرَفْتَ مِنْهُمْ رَدَدْتَ عَلَيْهِ مَالَهُ وَ مَنْ لَمْ تَعْرِفْ تَصَدَّقْتَ بِهِ وَ أَنَا أَضْمَنُ لَكَ عَلَى اللَّهِ الْجَنَّةَ
He-asws said: ‘Extract from entirety of what you have earned in their registry. The one from them you recognise, return his wealth to him, and one whom you do not recognise, donate in charity with it, and I-asws will guarantee to you the Paradise, based upon Allah-azwj!’
قَالَ فَأَطْرَقَ الْفَتَى طَوِيلًا فَقَالَ قَدْ فَعَلْتُ جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘The youth lowered his head for a long time. He said, ‘I will do so! May I be sacrificed for you-asws!’
قَالَ ابْنُ أَبِي حَمْزَةَ فَرَجَعَ الْفَتَى مَعَنَا إِلَى الْكُوفَةِ فَمَا تَرَكَ شَيْئاً عَلَى وَجْهِ الْأَرْضِ إِلَّا خَرَجَ مِنْهُ حَتَّى ثِيَابَهُ الَّتِي كَانَتْ عَلَى بَدَنِهِ
Ibn Abu Hamza said, ‘The youth returned with us to Al-Kufa. He did not leave out anything upon the surface of the earth except he extracted from it, even his clothes which were upon his body’.
قَالَ فَقَسَمْنَا لَهُ قِسْمَةً وَ اشْتَرَيْنَا لَهُ ثِيَاباً وَ بَعَثْنَا لَهُ بِنَفَقَةٍ
He (the narrator) said, ‘We apportioned a portion for him and we bought clothes for him and we sent expense money to him’.
قَالَ فَمَا أَتَى عَلَيْهِ أَشْهُرٌ قَلَائِلُ حَتَّى مَرِضَ فَكُنَّا نَعُودُهُ
He (the narrator) said, ‘Not a few months had come upon him until he became sick, so we used to console (visit) him’.
قَالَ فَدَخَلْتُ عَلَيْهِ يَوْماً وَ هُوَ فِي السِّيَاقِ- فَفَتَحَ عَيْنَيْهِ ثُمَّ قَالَ يَا عَلِيُّ وَفَى لِي وَ اللَّهِ صَاحِبُكَ
He (the narrator) said, ‘I entered to see him one day, and he was in the throes of death. He opened his eyes, then said, ‘O Ali! By Allah-azwj, your master has been loyal to me!’’
قَالَ ثُمَّ مَاتَ فَوَلِينَا أَمْرَهُ فَخَرَجْتُ حَتَّى دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا نَظَرَ إِلَيَّ قَالَ يَا عَلِيُّ وَفَيْنَا وَ اللَّهِ لِصَاحِبِكَ
He (the narrator) said, ‘Then he died. We took charge of his affair. I went out until I entered to see Abu Abdullah-asws. When he-asws looked at me, he-asws said; ‘O Ali! By Allah-azwj, we-asws have been loyal to your companion!’’
قَالَ فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ هَكَذَا قَالَ لِي وَ اللَّهِ عِنْدَ مَوْتِهِ.
He (the narrator) said, ‘I said, ‘You-asws speak the truth, may I be sacrificed for you-asws! By Allah-azwj, that is how he had said to me at his death’’.[97]
باب 29 حكم من انتسب إلى النبي ص من جهة الأم في الخمس و الزكاة
CHAPTER 29 – RULING OF THE ONE WHO ATTRIBUTES HIS LINEAGE TO THE PROPHET-saww FROM THE DIRECTION OF THE MOTHER, REGARDING THE KHUMS AND THE ZAKAT
1- ج، الإحتجاج لَمَّا دَخَلَ هَارُونُ الرَّشِيدُ الْمَدِينَةَ تَوَجَّهَ لِزِيَارَةِ النَّبِيِّ ص وَ مَعَهُ النَّاسُ فَتَقَدَّمَ إِلَى قَبْرِ النَّبِيِّ ص فَقَالَ السَّلَامُ عَلَيْكَ يَا ابْنَ عَمِّ مُفْتَخِراً بِذَلِكَ عَلَى غَيْرِهِ
(The book) ‘Al Ihtijaj’ –
‘When Haroun Al-Rasheed entered Al-Medina, he headed to visit the Prophet-saww, and the people were with him. He proceeded to the grave of the Prophet-saww. He said, ‘The greetings be to you-saww, O son-saww of uncle-as!’, priding with that upon others.
فَتَقَدَّمَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ الْكَاظِمُ ع إِلَى الْقَبْرِ فَقَالَ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ السَّلَامُ عَلَيْكَ يَا أَبَتِ
Abu Al-Hassan Musa-asws Bin Ja’far Al-Kazim-asws proceeded to the grave. He-asws said: ‘The greeting be to you-saww, O Rasool-Allah-saww! The greeting be to you-saww O father-saww!’
فَتَغَيَّرَ وَجْهُ الرَّشِيدِ وَ تَبَيَّنَ الْغَيْظُ فِيهِ.
The face of Al-Rasheed changed and the rage was manifested in it’’.[98]
2- كَنْزُ الْكَرَاجُكِيِّ، مِثْلَهُ وَ فِي آخِرِهِ فَتَغَيَّرَ وَجْهُ الرَّشِيدِ ثُمَّ قَالَ يَا أَبَا الْحَسَنِ إِنَّ هَذَا لَهُوَ الْفَخْرُ.
(The book) ‘Kanz’ of Al Karajaky –
‘Similar to it, and in its end is, ‘The face of Al-Rasheed changed. Then he said, ‘O Abu Al-Hassan-asws! This indeed is the pride!’’[99]
3- فس، تفسير القمي أَبِي عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا أَبَا الْجَارُودِ مَا يَقُولُونَ فِي الْحَسَنِ وَ الْحُسَيْنِ ع
Tafseer Al Qummi – My father, from Tareyf Bin Nasih, from Abdul Samad Bin Bashir, from Abu Al Jaroud,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Abu Ja’far-asws said: ‘O Abu Al-Jaroud! What are they saying regarding Al-Hassan-asws and Al-Husayn-asws?’
قُلْتُ يُنْكِرُونَ عَلَيْنَا أَنَّهُمَا ابْنَا رَسُولِ اللَّهِ ص
I said, ‘They are denying to us that they-asws are sons-asws of Rasool-Allah-saww!’
قَالَ فَبِأَيِّ شَيْءٍ احْتَجَجْتُمْ عَلَيْهِمْ
He-asws said, ‘By which thing are you arguing against them?’
قُلْتُ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي عِيسَى ابْنِ مَرْيَمَ وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ إِلَى قَوْلِهِ وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ وَ جَعَلَ عِيسَى مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ ع فَأَيَّ شَيْءٍ قَالُوا لَكُمْ
I said, ‘By the Words of Allah-azwj Mighty and Majestic regarding Isa Bin Maryam-as, and from his offspring Dawood, and Suleyman, – up to His-azwj Words: and like that We Recompense the good doers [6:84]. And He-azwj Made Isa-as as being from offspring of Ibrahim-as. So which thing are they saying to you?’
قُلْتُ قَالُوا قَدْ يَكُونُ وَلَدُ الِابْنَةِ مِنَ الْوَلَدِ وَ لَا يَكُونُ مِنَ الصُّلْبِ
I said, ‘They said, ‘The sons of the daughter would be (classified as) sons and would not be from the lineage’.
قَالَ فَبِأَيِّ شَيْءٍ احْتَجَجْتُمْ عَلَيْهِمْ
He-asws said: ‘So by which thing are you arguing against them?’
قَالَ قُلْتُ احْتَجَجْنَا عَلَيْهِمْ بِقَوْلِ اللَّهِ تَعَالَى فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ الْآيَةَ
He said, ‘I said, ‘We are arguing against them with Words of Allah-azwj the Exalted: ‘Come, let us call our sons and your sons, [3:61] – the Verse’.
قَالَ فَأَيَّ شَيْءٍ قَالُوا لَكُمْ
He-asws said: ‘What did they say to you?’
قُلْتُ قَالُوا قَدْ يَكُونُ فِي كَلَامِ الْعَرَبِ ابني رجل واحد [ابْنَا رَجُلٍ وَ آخَرُ] فَيَقُولُ أَبْنَاؤُنَا وَ إِنَّمَا هُمَا ابن [ابْنَا] وَاحِدٍ
I said, ‘They said, ‘It can be in the speech of the Arabs ‘My sons’ for sons of another man, so he would say, ‘Our sons’, and rather they are both sons of one’.
قَالَ فَقَالَ أَبُو جَعْفَرٍ ع وَ اللَّهِ يَا أَبَا الْجَارُودِ لَأُعْطِيَنَّكَاهَا مِنْ كِتَابِ اللَّهِ مُسَمًّى لِصُلْبِ رَسُولِ اللَّهِ ص لَا يَرُدُّهَا إِلَّا كَافِرٌ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘By Allah-azwj, O Abu Al-Jaroud! I-asws give it to you from the Book of Allah-azwj, specified for the lineage of Rasool-Allah-saww. No one will reject it except a Kafir!’
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ أَيْنَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws, and where (is it)?’
قَالَ حَيْثُ قَالَ اللَّهُ عَزَّ وَ جَلَ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ إِلَى أَنْ يَنْتَهِيَ إِلَى قَوْلِهِ وَ حَلائِلُ أَبْنائِكُمُ الَّذِينَ مِنْ أَصْلابِكُمْ
He-asws said: ‘Where Allah-azwj Mighty and Majestic Said: Prohibited unto you are your mothers, and your daughters, and your sisters [4:23] – the Verse, until it ends with the Words of the Blessed and Exalted: and the wives of your sons who are from your loins [4:23].
فَاسْأَلْهُمْ يَا أَبَا الْجَارُودِ هَلْ حَلَّ لِرَسُولِ اللَّهِ نِكَاحُ حَلِيلَتِهِمَا فَإِنْ قَالُوا نَعَمْ فَكَذَبُوا وَ اللَّهِ وَ فَجَرُوا وَ إِنْ قَالُوا لَا فَهُمَا وَ اللَّهِ ابْنَاهُ لِصُلْبِهِ وَ مَا حَرَّمَهَا عَلَيْهِ إِلَّا الصُّلْبُ.
Ask them, O Abu Al-Jaroud! Is it Permissible for Rasool-Allah-saww to marry their-asws divorced wives? If they say, ‘Yes’, they are lying, by Allah-azwj and are being immoral, and if they say, ‘No’, so by Allah-azwj they-asws are both sons of his-saww lineage, and Allah-azwj has not Prohibited upon him-saww except the lineage!’’[100]
4- ج، الإحتجاج ن، عيون أخبار الرضا عليه السلام هَانِي بْنُ مُحَمَّدِ بْنِ مَحْمُودٍ عَنْ أَبِيهِ رَفَعَهُ إِلَى مُوسَى بْنِ جَعْفَرٍ ع قَالَ: دَخَلْتُ عَلَى الرَّشِيدِ فَقَالَ لِي لِمَ جَوَّزْتُمْ لِلْعَامَّةِ وَ الْخَاصَّةِ أَنْ يَنْسُبُوكُمْ إِلَى رَسُولِ اللَّهِ ص وَ يَقُولُونَ لَكُمْ يَا بَنِي رَسُولِ اللَّهِ ص وَ أَنْتُمْ بَنُو عَلِيٍّ ع وَ إِنَّمَا يُنْسَبُ الْمَرْءُ إِلَى أَبِيهِ وَ فَاطِمَةُ إِنَّمَا هِيَ وِعَاءٌ وَ النَّبِيُّ جَدُّكُمْ مِنْ قِبَلِ أُمِّكُمْ
(The books) ‘Al Ihtijaj’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Hany Bin Muhammad Bin Mahmoud, from his father raising it to,
‘Musa-asws Bin Ja’far-asws said: ‘I-asws entered to see (Haroun) Al-Rasheed. He said to me-asws, ‘Why are you-asws allowing the general (Muslims) and the special (Shia) to be attributing you‑asws to Rasool-Allah-saww and they are saying to you (Imams-asws’, ‘O sons-asws of Rasool-Allah-saww’, while you-asws are sons-asws of Ali-asws, and rather the person is attributed to his father, and (Syeda) Fatima-asws was merely a receptacle, and the Prophet-saww is your-asws ancestor from the direction of your-asws mother-asws?’
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَنَّ النَّبِيَّ ص نُشِرَ فَخَطَبَ إِلَيْكَ كَرِيمَتَكَ هَلْ كُنْتَ تُجِيبُهُ
I-asws said: ‘O commander of the faithful! If the Prophet-saww were to be Resurrected and he‑saww were to propose to you of your daughter, will you answer him-saww?’
فَقَالَ سُبْحَانَ اللَّهِ وَ لِمَ لَا أُجِيبُهُ بَلْ أَفْتَخِرُ عَلَى الْعَرَبِ وَ الْعَجَمِ وَ قُرَيْشٍ بِذَلِكَ
He said, ‘Glory be to Allah-azwj, and why would I not answer him? But I would pride upon the Arabs and the non-Arabs and Quraysh due to that!’
فَقُلْتُ لَكِنَّهُ ع لَا يَخْطُبُ إِلَيَّ وَ لَا أُزَوِّجُهُ
I-asws said: ‘But he-saww will neither propose to me-asws (for my-asws daughter) nor will I-asws marry her to him-saww!’
فَقَالَ وَ لِمَ
He said, ‘And why?’
فَقُلْتُ لِأَنَّهُ وَلَدَنِي وَ لَمْ يَلِدْكَ
I-asws said: ‘Because he-saww has begotten me-asws and did not beget you!’
فَقَالَ أَحْسَنْتَ يَا مُوسَى
He said, ‘You-asws have done well, O Musa-asws!’
ثُمَّ قَالَ كَيْفَ قُلْتُمْ إِنَّا ذُرِّيَّةُ النَّبِيِّ ص وَ النَّبِيُّ لَمْ يُعْقِبْ وَ إِنَّمَا الْعَقِبُ لِلذَّكَرِ لَا لِلْأُنْثَى وَ أَنْتُمْ وُلْدُ الِابْنَةِ وَ لَا يَكُونُ لَهَا عَقِبٌ
Then he said, ‘How are you-asws saying: ‘We-asws are offspring of the Prophet-saww, and the Prophet-saww did not have posterity, and rather the posterity is for the male, not for the female, and you-asws are children of the daughter-asws and posterity cannot happen to be for her-asws!’
فَقُلْتُ أسأله [أَسْأَلُكَ] بِحَقِ الْقَرَابَةِ وَ الْقَبْرِ وَ مَنْ فِيهِ إِلَّا مَا أَعْفَانِي عَنْ هَذِهِ الْمَسْأَلَةِ
I-asws said, ‘I-asws ask you by the right of the kinship and the grave and the one in it (Rasool-Allah-saww), please excuse me-asws from this issue!’
فَقَالَ لَا أَوْ تُخْبِرَنِي بِحُجَّتِكُمْ فِيهِ يَا وَلَدَ عَلِيٍّ وَ أَنْتَ يَا مُوسَى يَعْسُوبُهُمْ وَ إِمَامُ زَمَانِهِمْ كَذَا أُلْقِيَ إِلَيَّ وَ لَسْتُ أُعْفِيكَ فِي كُلِّ مَا أَسْأَلُكَ عَنْهُ حَتَّى تَأْتِيَنِي فِيهِ بِحُجَّةٍ مِنْ كِتَابِ اللَّهِ تَعَالَى
He said, ‘No, and you-asws will inform me with your-asws argument regarding it, O son-asws of Ali‑asws, and you-asws O Musa-asws are their leader and Imam-asws of their time. Like that it has been cast to me, and I will not excuse you-asws regarding all what I ask you-asws about until you‑asws come to me regarding it with an argument from the Book of Allah-azwj the Exalted!
فَأَنْتُمْ تَدَّعُونَ مَعْشَرَ وُلْدِ عَلِيٍّ أَنَّهُ لَا يَسْقُطُ عَنْكُمْ مِنْهُ شَيْءٌ أَلِفٌ وَ لَا وَاوٌ إِلَّا وَ تَأْوِيلُهُ عِنْدَكُمْ وَ احْتَجَجْتُمْ بِقَوْلِهِ عَزَّ وَ جَلَ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ وَ قَدِ اسْتَغْنَيْتُمْ عَنْ رَأْيِ الْعُلَمَاءِ وَ قِيَاسِهِمْ
O community of the children of Ali-asws! You are claiming that nothing about you has been dropped from it, neither (the letters) ‘Alif’ nor ‘Waw’, and its interpretation is with you-asws, and you-asws are arguing by Words of Mighty and Majestic: We have not neglected in the Book of anything; [6:38], and you-asws are needless from the opinion of the scholars and their analogies’.
فَقُلْتُ تَأْذَنُ لِي فِي الْجَوَابِ
I-asws said: ‘Will you permit for me-asws regarding the answer?’
فَقَالَ هَاتِ
He said, ‘Give!’
فَقُلْتُ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ وَ أَيُّوبَ وَ يُوسُفَ وَ مُوسى وَ هارُونَ وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ وَ زَكَرِيَّا وَ يَحْيى وَ عِيسى مَنْ أَبُو عِيسَى يَا أَمِيرَ الْمُؤْمِنِينَ
I-asws said: ‘I-asws seek Refuge with Allah-azwj from the Pelted Satan-la! In the Name of Allah-azwj the Beneficent, the Merciful! and from his offspring Dawood, and Suleyman, and Ayoub, and Yusuf, and Musa, and Haroun, and like that We Recompense the good doers [6:84] And Zakariyya, and Yahya, and Isa, [6:85]. Who is the father of Isa-as, O commander of the faithful?’
فَقَالَ لَيْسَ لِعِيسَى أَبٌ
He said, ‘There isn’t any father for Isa-as!’
فَقُلْتُ إِنَّمَا أَلْحَقْنَاهُ بِذَرَارِيِّ الْأَنْبِيَاءِ ع مِنْ طَرِيقِ مَرْيَمَ ع وَ كَذَلِكَ أُلْحِقْنَا بِذَرَارِيِّ النَّبِيِّ ص مَنْ قِبَلِ أُمِّنَا فَاطِمَةَ ع أَزِيدُكَ يَا أَمِيرَ الْمُؤْمِنِينَ
I-asws said: ‘But rather he-as has been joined with offspring of the Prophets-as from the path of Maryam-as, and like that we are joined with offspring of the Prophet-saww from direction of our mother (Syeda) Fatima-asws! Shall I-asws increase for you, O commander of the faithful?’
قَالَ هَاتِ
He said, ‘Give!’
قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ
I-asws said: ‘Words of Allah-azwj Mighty and Majestic: So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61].
وَ لَمْ يَدَّعِ أَحَدٌ أَنَّهُ أَدْخَلَ النَّبِيُّ ص تَحْتَ الْكِسَاءِ عِنْدَ مُبَاهَلَةِ النَّصَارَى إِلَّا عَلِيَّ بْنَ أَبِي طَالِبٍ وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ع فَكَانَ تَأْوِيلُ قَوْلِهِ عَزَّ وَ جَلَ أَبْناءَنا الْحَسَنَ وَ الْحُسَيْنَ وَ نِساءَنا فَاطِمَةَ ع وَ أَنْفُسَنا عَلِيَّ بْنَ أَبِي طَالِبٍ ع.
And no one has claimed that the Prophet-saww had included beneath the cloak, at the imprecation with the Christians, except Ali-asws Bin Abu Talib-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws. Thus, the interpretation of Words of the Mighty and Majestic: our sons, are Al-Hassan-asws and Al-Husayn-asws, and our women, is (Syeda) Fatima‑asws, and ourselves, is Ali-asws Bin Abu Talib-asws’’.[101]
5- لي، الأمالي للصدوق أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَجَلِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَكَمِ بْنِ الصَّلْتِ عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ خُذُوا بِحُجْزَةِ هَذَا الْأَنْزَعِ يَعْنِي عَلِيّاً فَإِنَّهُ الصِّدِّيقُ الْأَكْبَرُ وَ مِنْهُ سِبْطَا أُمَّتِي الْحَسَنُ وَ الْحُسَيْنُ وَ هُمَا ابْنَايَ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – My father and Ibn Al Waleed, both together from Sa’ad, from Ibn Isa, from Al Bajaly, from Ja’far Bin Muhammad Bin Sama’at, from Ibn Muskan, from Al Hakam Bin Al Salt,
‘From Al-Baqir-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Grab a side of this ‘filled up’ (with knowledge), meaning Ali-asws, for he-asws is the greatest truthful (Siddiqe Al-Akbar), and from him-asws are two grandsons-asws (chiefs) of my-saww community, Al-Hassan-asws and Al-Husayn-asws, and they-asws are both my-saww sons-asws’ – the Hadeeth’’.[102]
6- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ شَاذَوَيْهِ وَ ابْنُ مَسْرُورٍ مَعاً عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ عَنِ الرِّضَا ع فِيمَا بَيَّنَ عِنْدَ الْمَأْمُونِ مِنْ فَضْلِ الْعِتْرَةِ الطَّاهِرَةِ عَلَى الْأُمَّةِ أَمَّا الْعَاشِرَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي آيَةِ التَّحْرِيمِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ الْآيَةَ إِلَى آخِرِهَا
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Shazawiya and Ibn Masrour, both together from Muhammad Al Himeyri, from his father, from Al Rayyan,
‘From Al-Reza-asws regarding what he-asws explained in the presence of Al-Mamoun of the merits of the Pure Family over the community: ‘As for the tenth, the Words of Allah-azwj Mighty and Majestic in the Verse of the Prohibition: Prohibited unto you are your mothers, and your daughters, and your sisters, [4:23] – the Verse up to its end.
فَأَخْبِرُونِي أَ هَلْ تَصْلُحُ ابْنَتِي أَوِ ابْنَةُ ابْنِي وَ مَا تَنَاسَلُ مِنْ صُلْبِي لِرَسُولِ اللَّهِ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً
Inform me. Is my-asws daughter, or daughter of my-asws son and whatever is procreated from my-asws lineage, correct to Rasool-Allah-saww that he-saww marries them if he-saww was alive?’
قَالُوا لَا
They said, ‘No!’
قَالَ فَأَخْبِرُونِي هَلْ كَانَتِ ابْنَةُ أَحَدِكُمْ تَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً
He-asws said: ‘Infor me-asws! Would a daughter of one of you be correct for him-saww to marry her if he-saww was alive?’
قَالُوا بَلَى
They said, ‘Yes!’
قَالَ فَفِي هَذَا بَيَانٌ لِأَنِّي أَنَا مِنْ آلِهِ وَ لَسْتُمْ مِنْ آلِهِ وَ لَوْ كُنْتُمْ مِنْ آلِهِ لَحَرُمَ عَلَيْهِ بَنَاتُكُمْ كَمَا حَرُمَ عَلَيْهِ بَنَاتِي لِأَنَّا مِنْ آلِهِ وَ أَنْتُمْ مِنْ أُمَّتِهِ
He-asws said: ‘In this there is explanation, because I-asws am from his-saww Progeny-asws and you all aren’t from his-saww Progeny-asws, and had you been from his-saww Progeny-asws, your daughters would have been Prohibited unto him-saww just as my-asws daughters are Prohibited unto him-saww, because we are from his-saww Progeny-asws while you are from his-saww community.
فَهَذَا فَرْقُ مَا بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ الْآلَ مِنْهُ وَ الْأُمَّةَ إِذَا لَمْ تَكُنْ مِنَ الْآلِ لَيْسَتْ مِنْهُ.
Thus, this is what the difference is between the Progeny-asws and the community, because the Progeny-asws is from him-saww, while the community, when it does not happen to be from the Progeny-asws, isn’t from him-saww’’.[103]
7- لي، الأمالي للصدوق أَبِي عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْمُؤَدِّبِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَصْبَهَانِيِّ عَنِ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ هِلَالٍ عَنْ شَرِيكٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: بَعَثَ الْحَجَّاجُ إِلَى يَحْيَى بْنِ يَعْمُرَ فَقَالَ لَهُ أَنْتَ الَّذِي تَزْعَمُ أَنَّ ابْنَيْ عَلِيٍّ ابْنَا رَسُولِ اللَّهِ ص
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Muhammad Bin Ali, from Abdullah Bin Al-Hassan Al Muwaddib, from Ahmad Bin Ali Al Asbahany, from Al Saqafy, from Ali Bin Hilal, from Shareek, from Abdul Malik Bin Umeyr who said,
‘Al-Hajjaj sent for Yahya Bin Ya’mur. He said to him, ‘Are you the one who claims that the two sons-asws of Ali-asws are two sons-asws of Rasool-Allah-saww?’
قَالَ نَعَمْ وَ أَتْلُو عَلَيْكَ بِذَلِكَ قُرْآناً
He said, ‘Yes, and I can recite Quran to you for that!’
قَالَ هَاتِ
He said, ‘Give!’
قَالَ أَعْطِنِي الْأَمَانَ
Grant me the safety!’
قَالَ لَكَ الْأَمَانُ
He said, ‘The safety is for you’.
قَالَ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ كُلًّا هَدَيْنا وَ نُوحاً هَدَيْنا مِنْ قَبْلُ وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ وَ أَيُّوبَ وَ يُوسُفَ وَ مُوسى وَ هارُونَ وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ ثُمَّ قَالَ وَ زَكَرِيَّا وَ يَحْيى وَ عِيسى أَ فَكَانَ لِعِيسَى أَبٌ
He said, ‘Isn’t Allah-azwj Mighty and Majestic Saying: And We Granted to him Is’haq and Yaqoub, each we Guided, and Noah We had Guided from before; and from his offspring Dawood, and Suleyman, and Ayoub, and Yusuf, and Musa, and Haroun, and like that We Recompense the good doers [6:84]. Then Said: And Zakariyya, and Yahya, and Isa, [6:85]. Was there a father for Isa-as?’
قَالَ لَا
He said, ‘No!’
قَالَ فَقَدْ نَسَبَهُ اللَّهُ عَزَّ وَ جَلَّ فِي الْكِتَابِ إِلَى إِبْرَاهِيمَ
He said, ‘Allah-azwj Mighty and Majesty has Lineaged him-as in the Book to Ibrahim-as’.
قَالَ مَنْ حَمَلَكَ عَلَى هَذَا أَنْ تَرْوِيَ مِثْلَ هَذَا الْحَدِيثِ
He said, ‘Who carried you upon this to be reporting the likes if this Hadeeth?’
قَالَ مَا أَخَذَ اللَّهُ عَلَى الْعُلَمَاءِ فِي عِلْمِهِمْ أَنْ لَا يَكْتُمُوا عِلْماً عَلِمُوهُ.
He said, ‘What Allah-azwj has Taken upon the scholar regarding their knowledge that they should not conceal knowledge they know!’’[104]
8- شي، تفسير العياشي عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَ اللَّهِ لَقَدْ نَسَبَ اللَّهُ عِيسَى ابْنَ مَرْيَمَ فِي الْقُرْآنِ إِلَى إِبْرَاهِيمَ ع مِنْ قِبَلِ النِّسَاءِ
Tafseer Al Ayyashi, from Bashir Al Dahhan,
‘From Abu Abdullah-asws having said: ‘By Allah-azwj! Allah-azwj has Lineaged Isa-as Ibn Maryam-as in the Quran to Ibrahim-as from direction of the women’.
ثُمَّ تَلَا وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ إِلَى آخِرِ الْآيَتَيْنِ وَ ذَكَرَ عِيسَى.
Then he-asws recited: and from his offspring Dawood, and Suleyman, [6:84] – up to its end, the two Verses, and mention of Isa-as’’.[105]
9- شي، تفسير العياشي عَنْ أَبِي حَرْبِ بْنِ أَبِي الْأَسْوَدِ قَالَ: أَرْسَلَ الْحَجَّاجُ إِلَى يَحْيَى بْنِ مُعَمَّرٍ قَالَ بَلَغَنِي أَنَّكَ تَزْعُمُ أَنْ الْحَسَنَ وَ الْحُسَيْنَ مِنْ ذُرِّيَّةِ النَّبِيِّ ص تَجِدُهُ فِي كِتَابِ اللَّهِ وَ قَدْ قَرَأْتُ كِتَابَ اللَّهِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ فَلَمْ أَجِدْهُ
Tafseer Al Ayyashi – from Abu Harb Bin Abu Al Aswad who said,
‘Al-Hajjaj sent for Yahya Bin Muammar. He said, ‘It has reached me that you are claiming that Al-Hassan-asws and Al-Husayn-asws are from offspring of the Prophet-saww. Do you find it in the Book of Allah-azwj? And I have read the Book of Allah-azwj from its beginning to its end, but I have not found it!’
قَالَ أَ لَيْسَ تَقْرَأُ سُورَةَ الْأَنْعَامِ وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ حَتَّى بَلَغَ وَ يَحْيى وَ عِيسى
He said, ‘Haven’t you read Surah Al Anaam: and from his offspring Dawood, and Suleyman, [6:84], until it reaches: And Zakariyya, and Yahya, and Isa, [6:85]?’
قَالَ أَ لَيْسَ عِيسَى مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ ع وَ لَيْسَ لَهُ أَبٌ
He said, ‘Isn’t Isa-as from offspring of Ibrahim-as and (although) there isn’t any father for him‑as?’
قَالَ صَدَقْتَ.
He said, ‘You speak the truth’’.[106]
10- عم، إعلام الورى مِنْ كِتَابِ نَوَادِرِ الحِكْمَةِ بِإِسْنَادِهِ عَنْ عَائِذِ بْنِ نُبَاتَةَ الْأَحْمَسِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ صَلَاةِ اللَّيْلِ وَ نَسِيتُ فَقُلْتُ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘I’lam Al Wara’, from the book ‘Nawadir Al Hikma’, by his chain from Aaiz Bin Nubata Al Ahmasy who said,
‘I entered to see Abu Abdullah-asws and I wanted to ask him-asws about the night Salat, and (but) I forgot’. I said, ‘The greeting be to you-asws, O son-asws of Rasool-Allah-saww!’
فَقَالَ أَجَلْ وَ اللَّهِ إِنَّا وُلْدُهُ وَ مَا نَحْنُ بِذِي قَرَابَةٍ مَنْ أَتَى اللَّهَ بِالصَّلَوَاتِ الْخَمْسِ الْمَفْرُوضَاتِ لَمْ يُسْأَلْ عَمَّا سِوَى ذَلِكَ فَاكْتَفَيْتُ بِذَلِكَ.
He-asws said: ‘Yes, by Allah-azwj! We-asws are his-saww sons, and we-asws are not with relationship (from Allah-azwj). One who comes to Allah-azwj with the five (daily) Prescribed Salat(s), He-azwj will not Ask about what is besides that, so suffice with that!’’[107]
11- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَوَى شَيْخُنَا الْمُفِيدُ أَنَّهُ لَمَّا سَارَ الْمَأْمُونُ إِلَى خُرَاسَانَ كَانَ مَعَهُ الرِّضَا ع فَبَيْنَا هُمَا يَتَسَايَرَانِ إِذْ قَالَ لَهُ الْمَأْمُونُ يَا أَبَا الْحَسَنِ إِنِّي فَكَّرْتُ فِي شَيْءٍ فَنَتَجَ لِيَ الْفِكْرُ الصَّوَابُ فِيهِ فَكَّرْتُ فِي أَمْرِنَا وَ أَمْرِكُمْ وَ نَسَبِنَا وَ نَسَبِكُمْ فَوَجَدْتُ الْفَضِيلَةَ وَاحِدَةً وَ رَأَيْتُ اخْتِلَافَ شِيعَتِنَا فِي ذَلِكَ مَحْمُولَةً عَلَى الْهَوَى وَ الْعَصَبِيَّةِ
(The book) ‘Kanz’ Al Karajaky –
He said, ‘It is reported by our sheykh Al-Mufeed, ‘When Al-Mamoun travelled to Khurasan, Al-Reza-asws was with him. While they were travelling when Al-Mamoun said to him-asws, ‘O Abu Al-Hassan-asws! I have been thinking regarding something. The thinking resulted the correctness for me regarding it. I thought regarding our matter and your-asws matter, and our lineage and your-asws lineage. I found the merit to be one (and the same), and I see the differing of our Shias regarding that to be carried upon the whims and the prejudices!’
فَقَالَ أَبُو الْحَسَنِ الرِّضَا ع إِنَّ لِهَذَا الْكَلَامِ جَوَاباً إِنْ شِئْتَ ذَكَرْتُهُ لَكَ وَ إِنْ شِئْتَ أَمْسَكْتُ
Abu Al-Hassan Al-Reza-asws said to him: ‘There is an answer to this talk. If you like I-asws can mention it to you, and if you like I-asws shall withhold!’
فَقَالَ لَهُ الْمَأْمُونُ لَمْ أَقُلْهُ إِلَّا لِأَعْلَمَ مَا عِنْدَكَ فِيهِ
Al-Mamoun said to him-asws, ‘I did not say it except to know what is with you-asws regarding it’.
قَالَ الرِّضَا ع أَنْشُدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَنَّ اللَّهَ تَعَالَى بَعَثَ نَبِيَّهُ مُحَمَّداً ص فَخَرَجَ عَلَيْنَا مِنْ وَرَاءِ أَكَمَةٍ مِنْ هَذِهِ الْآكَامِ فَخَطَبَ إِلَيْكَ ابْنَتَكَ لَكُنْتَ مُزَوِّجَهُ إِيَّاهَا
Al-Reza-asws said: ‘I-asws adjure you with Allah-azwj, O commander of the faithful! If Allah-azwj were to Resurrect His-azwj Prophet-saww Muhammad-saww, so he-saww emerges to us from behind a hill from these hills, and he-saww proposes to you for your daughter, would you marry her to him‑saww?’
فَقَالَ يَا سُبْحَانَ اللَّهِ وَ هَلْ أَحَدٌ يَرْغَبُ عَنْ رَسُولِ اللَّهِ ص
He said, ‘O Glory be to Allah-azwj! And is there anyone who would turn away from Rasool-Allah‑saww?’
فَقَالَ لَهُ الرِّضَا أَ فَتَرَاهُ كَانَ يَحِلُّ لَهُ أَنْ يَخْطُبَ إِلَيَّ
Al-Reza-asws said to him: ‘Do you see it as being Permissible for him-saww to propose to me-asws (for my-asws daughter)?’
قَالَ فَسَكَتَ الْمَأْمُونُ هُنَيْئَةً ثُمَّ قَالَ أَنْتُمْ وَ اللَّهِ أَمَسُّ بِرَسُولِ اللَّهِ ص رَحِماً.
He (the narrator) said, ‘Al-Mamoun was silent for a while, then said: ‘By Allah-azwj! You-asws are closer to Rasool-Allah-saww in kinship’’.[108]
12 وَ مِنْهُ، قَالَ حَدَّثَنِي الْقَاضِي السُّلَمِيُّ أَسَدُ بْنُ إِبْرَاهِيمَ عَنِ الْعَتَكِيِّ عُمَرَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْبَغْدَادِيِّ عَنْ الْكُدَيْمِيِّ عَنْ بِشْرِ بْنِ مِهْرَانَ عَنْ شَرِيكٍ عَنْ شَبِيبٍ عَنْ عَرْفَدَةَ عَنِ الْمُسْتَطِيلِ بْنِ حُصَيْنٍ قَالَ: خَطَبَ عُمَرُ بْنُ الْخَطَّابِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع ابْنَتَهُ فَاعْتَلَّ عَلَيْهِ بِصِغَرِهَا وَ قَالَ إِنِّي أَعْدَدْتُهَا لِابْنِ أَخِي جَعْفَرٍ
And from him who said, ‘It is narrated to me by the just Al Sulamy Asad Bin Ibrahim, from Al Ataky Umar Bin Ali, from Muhammad Bin Is’haq Al Baghdady, from Al Kudeymi, from Bishr Bin Mihran, from Shareek, from Shabeeb, from Arfadah, from Al Mustateel Bin Husayn who said,
‘Umar Bin Al-Khattab proposed to Ali-asws Bin Abu Talib-asws for his-asws daughter. He-asws excused upon him due to her young age and said: ‘I-asws have counted her as being for a son of my-asws brother-as Ja’far-as’.
فَقَالَ عُمَرُ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ كُلُّ حَسَبٍ وَ نَسَبٍ فَمُنْقَطِعٌ يَوْمَ الْقِيَامَةِ مَا خَلَا حَسَبِي وَ نَسَبِي وَ كُلُّ بَنِي أُنْثَى عَصَبَتُهُمْ لِأَبِيهِمْ مَا خَلَا بَنِي فَاطِمَةَ فَإِنِّي أَنَا أَبُوهُمْ وَ أَنَا عَصَبَتُهُمْ.
Umar said, ‘I heard Rasool-Allah-saww saying: ‘Every affiliation and lineage would be terminated on the Qiyamah apart from my-saww affiliation and my-saww lineage, and all sons of a female, their attribution is to their fathers apart from the sons of (Syeda) Fatima-asws, for I-saww am their father and I-saww am their attribution!’’[109]
كتاب الصوم
THE BOOK OF FASTING
باب 30 فضل الصيام
CHAPTER 30 – THE MERIT OF FASTS
الآيات البقرة يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
The Verses – (Surah) Al Baqarah: O you those who are believing! And seek assistance with the patience and the Salat; surely Allah is with the patient ones [2:153].
الأحزاب وَ الصَّائِمِينَ وَ الصَّائِماتِ.
(Surah) Al Ahzaab: and the Fasting men and the Fasting women, [33:35].
1- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِشَيْءٍ إِنْ أَنْتُمْ فَعَلْتُمُوهُ تَبَاعَدَ الشَّيْطَانُ مِنْكُمْ كَمَا تَبَاعَدَ الْمَشْرِقُ مِنَ الْمَغْرِبِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, by his chain from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said to his-saww companions: ‘Shall I-saww inform you with something if you were to do it, the Satan-la would distance from you just as the east is distant from the west?’
قَالُوا بَلَى
They said, ‘Yes!’
قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ وَ الْمُوَازَرَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعَانِ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ وَ لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْأَبْدَانِ الصِّيَامُ.
He-saww said: ‘The fasting darkens his-la face, and the charity breaks his-la back, and the loving for the sake of Allah-azwj and supporting each other upon the righteous deeds cuts off his-la tail, and seeking the Forgiveness cuts his-la aorta, and for all things there is Zakat, and Zakat of the bodies is the fasting’’.[110]
2- ثو، ثواب الأعمال لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّائِمُ فِي عِبَادَةِ اللَّهِ وَ إِنْ كَانَ نَائِماً عَلَى فِرَاشِهِ مَا لَمْ يَغْتَبْ مُسْلِما.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ali Bin Al Numan, from Abdullah Bin Talha,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The fasting one is in worship of Allah-azwj and even if he was sleeping upon his bed, for as long as he does not backbite a Muslim’’.[111]
3- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَامَ يَوْماً تَطَوُّعاً ابْتِغَاءَ ثَوَابِ اللَّهِ وَجَبَتْ لَهُ الْمَغْفِرَةُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Muhammad Bin Sinan, from Giyas Bin Ibrahim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who fasts for a day voluntarily seeking Rewards of Allah-azwj, the Forgiveness would be obliged to him!’’[112]
4- لي، الأمالي للصدوق الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ صَائِمٍ يَحْضُرُ قَوْماً يَطْعَمُونَ إِلَّا سَبَّحَتْ أَعْضَاؤُهُ وَ كَانَتْ صَلَاةُ الْمَلَائِكَةِ عَلَيْهِ وَ كَانَتْ صَلَاتُهُمْ لَهُ اسْتِغْفَاراً.
(The book) ‘Al Amaali’ of Al Sadouq – Al Hamdany, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is none from a fasting one present with a group eating except his limbs would glorify (Allah-azwj), and Salawaat of the Angels would be upon him, and their Salawaat for him is seeking the Forgiveness’’.[113]
5- ثو، ثواب الأعمال لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ سَهْلٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ الصَّادِقُ ع مَنْ صَامَ يَوْماً فِي الْحَرِّ فَأَصَابَ ظَمَأً وَكَّلَ اللَّهُ بِهِ أَلْفَ مَلَكٍ يَمْسَحُونَ وَجْهَهُ وَ يُبَشِّرُونَهُ حَتَّى إِذَا أَفْطَرَ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا أَطْيَبَ رِيحَكَ وَ رَوْحَكَ يَا مَلَائِكَتِي اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ.
(The books) ‘Sawaab Al Amaal’, (and), ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Al Ash’ary, from Muhammad Bin Hassan, from Sahl, from Bakr Bin Salih, from Muhammad Bin Sinan, from Munzir Bin Yazeed, from Yunus Bin Zabyan who said,
‘Abu Abdullah Al-Sadiq-asws said: ‘One who fasts a day in the heat and is afflicted by thirst, Allah-azwj will Allocate a thousand Angels caressing his face and giving him glad tidings until he breaks fast. Allah-azwj Mighty and Majestic Says: “How good is your aroma and your spirit! O My-azwj Angels, be witnesses I-azwj have hereby Forgiven him!”’[114]
6- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نَوْمُ الصَّائِمِ عِبَادَةٌ وَ نَفَسُهُ تَسْبِيحٌ.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Sleep of the fasting one is worship, and his breathing is glorification (Tasbeeh)’’.[115]
7- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ رَفَعَهُ إِلَى الصَّادِقِ ع قَالَ: لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ عِنْدَ الْإِفْطَارِ وَ فَرْحَةٌ عِنْدَ لِقَاءِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Al-Husayn Bin Saeed, raising it to,
‘Al-Sadiq-asws said: ‘For the fasting one there are two joys, a joy at breaking the fast, and a joy at meeting Allah-azwj Mighty and Majestic’’.[116]
8- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص عَلِيّاً يَا عَلِيُّ ثَلَاثٌ فَرَحَاتٌ لِلْمُؤْمِنِ فِي الدُّنْيَا لُقَى الْإِخْوَانِ وَ الْإِفْطَارُ مِنَ الصِّيَامِ وَ التَّهَجُّدُ مِنْ آخِرِ اللَّيْلِ.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Marrar, from Yunus raising it to,
‘Abu Abdullah-asws said: ‘It was among what Rasool-Allah-saww had bequeathed to Ali-asws: ‘O Ali-asws! There are three joys for the Momin in the world – meeting the brethren, and breaking from the fast, and the vigil from end of the night’’.[117]
9- ما، الأمالي للشيخ الطوسي مع، معاني الأخبار ل، الخصال فِي خَبَرِ أَبِي ذَرٍّ أَنَّهُ سَأَلَ النَّبِيَّ ص مَا الصَّوْمُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi, (and) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘In a Hadeeth by Abu Zarr-ra, he-ra asked the Prophet-saww, ‘What is the fast?’
قَالَ فَرْضٌ مَجْزِيٌّ وَ عِنْدَ اللَّهِ أَضْعَافٌ كَثِيرَةٌ.
He-saww said: ‘A Rewarded obligation, and in the Presence of Allah-azwj there is manifold’’.[118]
10- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ عَلَيْكَ بِالصَّوْمِ فَإِنَّهُ زَكَاةُ الْبَدَنِ وَ جُنَّةٌ لِأَهْلِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘Upon you is with the fasting for it is a Zakat of the body and a shield for its people (from Hellfire)’’.[119]
11- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِيهِ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ عِنْدَ فَطْرِهِ وَ فَرْحَةٌ يَوْمَ الْقِيَامَةِ وَ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Is’haq Bin Muhammad Bin Haroun, from his father, from Abu Hafs of Al A’ash, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘For the fasting one there are two joys – a joy at breaking it and a joy on the Day of Qiyamah, and the breath from the mouth of the fasting one is more aromatic in the Presence of Allah-azwj than the aroma of musk’’.[120]
12- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: إِنَّ اللَّهَ أَتَمَّ صَلَاةَ الْفَرِيضَةِ بِصَلَاةِ النَّافِلَةِ وَ أَتَمَّ صِيَامَ الْفَرِيضَةِ بِصِيَامِ النَّافِلَةِ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Ma’bad, from Ibn Khalid,
‘From Abu Al-Hassan-asws the 1st having said: ‘Allah-azwj Completes the obligatory Salat with the option Salat, and Completes the obligatory Salat with the optional Salat’ – the Hadeeth’’.[121]
13- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ النَّهَاوَنْدِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الشِّتَاءُ رَبِيعُ الْمُؤْمِنِ يَطُولُ فِيهِ لَيْلُهُ فَيَسْتَعِينُ بِهِ عَلَى قِيَامِهِ وَ يَقْصُرُ فِيهِ نَهَارُهُ فَيَسْتَعِينُ بِهِ عَلَى صِيَامِهِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ash’ary, from Al Nahawandy, from Muhammad Bin Suleyman, from his father,
‘From Abu Abdullah-asws having said: ‘The winter is a nourisher of the Momin. His nights are longer in it so he is assisted with it upon his standing (for Salat), and his days are short in it so he is assisted by it upon his fasting’’.[122]
14- ل، الخصال عُبْدُوسُ بْنُ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَبْدِ اللَّهِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يُونُسَ عَنْ أَبِي عَامِرٍ عَنْ زَمْعَةَ عَنْ سَلَمَةَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى كُلُّ عَمَلِ ابْنِ آدَمَ هُوَ لَهُ غَيْرَ الصِّيَامِ هُوَ لِي وَ أَنَا أَجْزِي بِهِ
(The book) ‘Al Khisaal’ – Ubdous Bin Ali Bin Al Abbas, from Abdullah Bin Yaqoub, from Muhammad Bin Yunus, from Abu Aamir, from Zam’ah, from Salama, from Ikrimah, from Ibn Abbas,
‘From the Prophet-saww having said: ‘Allah-azwj Blessed and Exalted Said: “Every deed of the son of Adam-as, it is for him apart from the fasting, it is for Me-azwj, and I-azwj will Reward for it!
وَ الصِّيَامُ جُنَّةُ الْعَبْدِ الْمُؤْمِنِ يَوْمَ الْقِيَامَةِ كَمَا يَقِي أَحَدَكُمْ سِلَاحُهُ فِي الدُّنْيَا وَ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنْ رِيحِ الْمِسْكِ وَ الصَّائِمُ يَفْرَحُ بِفَرْحَتَيْنِ حِينَ يُفْطِرُ فَيَطْعَمُ وَ يَشْرَبُ وَ حِينَ يَلْقَانِي فَأُدْخِلُهُ الْجَنَّةَ.
And the fasting will be a shield of the Momin servant on the Day of Qiyamah just as one of you is saved by his weapon in the world, and the breathing from the mouth of the fasting one is more aromatic in the Presence of Allah-azwj Mighty and Majestic than aroma of the musk, and the fasting one joyful with two joys – when he breaks (fast) so he eats and drinks, and when he will be meeting Me-azwj, and I-azwj will be Admitting him into the Paradise!”’[123]
15- مع، معاني الأخبار عَلِيُّ بْنُ عَبْدِ اللَّهِ الْمُذَكِّرُ عَنْ عَلِيِّ بْنِ أَحْمَدَ الطَّبَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا عَنْ خِرَاشٍ مَوْلَى أَنَسٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّوْمُ جُنَّةٌ يَعْنِي حِجَابٌ مِنَ النَّارِ.
(The book) ‘Ma’any Al Akhbar’ – Ali Bin Abdullah Al Muzakkar, from Ali Bin Ahmad Al Tabari, from Al-Hassan Bin Ali Bin Zakariya, from Kharash a slave of Anas, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘The fasting is a shield, meaning a barrier from the Hellfire!’’[124]
16- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ عِنْدَ إِفْطَارِهِ وَ فَرْحَةٌ يَوْمَ يَلْقَى رَبَّهُ.
(The book) ‘Ma’any Al Akhbaar’ – By this chain from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘For the fasting one there are two joys – a joy at breaking it, and a joy on the Day he will meet his Lord-azwj’’.[125]
17- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِلْجَنَّةِ بَاباً يُدْعَى الرَّيَّانَ لَا يَدْخُلُ مِنْهُ إِلَّا الصَّائِمُونَ.
(The book) ‘Ma’any Al Akhbaar’ – By this chain from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘For the Paradise there is a door called ‘Al-Rayyan’. None shall enter from it except the fasting ones!’’[126]
18- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَامَ يَوْماً تَطَوُّعاً فَلَوْ أُعْطِيَ مِلْءَ الْأَرْضِ ذَهَباً مَا وُفِّيَ أَجْرَهُ دُونَ يَوْمِ الْحِسَابِ.
(The book) ‘Ma’any Al Akhbaar’ – By this chain from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘One who fasts a day voluntarily, even if he would be Given the fill of earth of gold it would not fulfil his Recompense on the Day of Reckoning’’.[127]
قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ كُلُّ أَعْمَالِ بَنِي آدَمَ بِعَشَرَةِ أَضْعَافِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ إِلَّا الصَّبْرَ فَإِنَّهُ لِي وَ أَنَا أَجْزِي بِهِ فَثَوَابُ الصَّبْرِ مَخْزُونٌ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ وَ الصَّبْرُ الصَّوْمُ.
Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “Every deed of a son of Adam-as is with its tenfold multiple except the patience, for it is for Me-azwj, and I-azwj will Recompense for it. The Reward of the patience is treasured in the Knowledge of Allah-azwj Mighty and Majestic, and the patience is the fasting’’.[128]
19- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ وَ الْكَسَلَ إِنَّ رَبَّكُمْ رَحِيمٌ يَشْكُرُ الْقَلِيلَ إِنَّ الرَّجُلَ لَيُصَلِّي الرَّكْعَتَيْنِ تَطَوُّعاً يُرِيدُ بِهِمَا وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَيُدْخِلُهُ اللَّهُ بِهِمَا الْجَنَّةَ وَ إِنَّهُ لَيَتَصَدَّقُ بِالدِّرْهَمِ تَطَوُّعاً يُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ وَ إِنَّهُ لَيَصُومُ الْيَوْمَ تَطَوُّعاً يُرِيدُ بِهِ وَجْهَ اللَّهِ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Ibn Aban, from Ahwazy, from Fazala, from Muawiya Bin Ammar, from Ismail Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘Beware of the laziness! Your Lord-azwj is Merciful. He-azwj Appreciates the little. A man prays two units of Salat intending the Face of Allah-azwj by it, and Allah-azwj Admits him into the Paradise due to it! He donates a Dirham in charity voluntarily intending the Face of Allah-azwj Mighty and Majestic and Allah-azwj Admits him into the Paradise due to it, and he fasts a day voluntarily intending the Face of Allah-azwj by it and Allah-azwj Admits him into the Paradise due to it’’.[129]
20- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ النَّوْفَلِيِّ عَنِ الْيَعْقُوبِيِّ عَنْ مُوسَى بْنِ عِيسَى عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نَوْمُ الصَّائِمِ عِبَادَةٌ وَ نَفَسُهُ تَسْبِيحٌ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Al Nowfaly, from Al Yaqouby, from Musa Bin Isa, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said; ‘Rasool-Allah-saww said: ‘Sleep of the fasting one is worship and his breathing is glorification (Tasbeeh)’’.[130]
21- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي بَكْرِ بْنِ أَبِي سَمَّالٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَوْمُ الصَّائِمِ عِبَادَةٌ وَ صَمْتُهُ تَسْبِيحٌ وَ عَمَلُهُ مُتَقَبَّلٌ وَ دُعَاؤُهُ مُسْتَجَابٌ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, from Muhammad Bin Hassan, from Abu Muhammad Al Razy, from Ibrahim Bin Abu Bakr Bin Abu Sammal, from Al-Husayn Bin Ahmad, from his father,
‘From Abu Abdullah-asws having said: ‘The sleep of a fasting one is worship, and his silence is glorification (Tasbeeh), and his deeds are Accepted, and his supplications are Answered’’.[131]
22- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: خُلُوفُ فَمِ الصَّائِمِ أَفْضَلُ عِنْدَ اللَّهِ مِنْ رَائِحَةِ الْمِسْكِ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Barqy, from Al Ahwazy, from Fazala, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘Breath of the mouth of a fasting one is better in the Presence of Allah-azwj than the aroma of Musk’’.[132]
23- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَامَ يَوْماً تَطَوُّعاً أَدْخَلَهُ اللَّهُ عَزَّ وَ جَلَّ الْجَنَّةَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who fasts for a day voluntarily, Allah-azwj Mighty and Majestic will Admit him into the Paradise’’.[133]
24- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ خُتِمَ لَهُ بِصِيَامِ يَوْمٍ دَخَلَ الْجَنَّةَ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘One for whom a day ends with fasting will enter the Paradise’’.[134]
25- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْجَوْزَاءِ عَنِ ابْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي هَاشِمٍ عَنِ ابْنِ جُبَيْرٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَامَ يَوْماً فِي سَبِيلِ اللَّهِ كَانَ كَعِدْلِ سَنَةٍ يَصُومُهَا.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Abu Al Jowza, from Ibn Ulwan, from Amro Bin Khalid, from Abu Hashim, from Ibn Jubeyr, from Abu Hureyra who said,
‘Rasool-Allah-saww said: ‘One who fasts for a day in the way of Allah-azwj would equate to him having fasted for a year’’.[135]
26- سن، المحاسن قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ وَكَّلَ مَلَائِكَةً بِالدُّعَاءِ لِلصَّائِمِينَ.
(The book) ‘Al Mahasin’ –
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘Allah-azwj Allocates Angels with supplicating for the fasting ones’’.[136]
وَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَخْبَرَنِي جَبْرَئِيلُ عَنْ رَبِّي أَنَّهُ قَالَ مَا أَمَرْتُ أَحَداً مِنْ مَلَائِكَتِي أَنْ يَسْتَغْفِرُوا لِأَحَدٍ مِنْ خَلْقِي إِلَّا اسْتَجَبْتُ لَهُمْ فِيهِ.
And he-asws said: ‘Rasool-Allah-saww said: ‘Jibraeel-as informed me-saww from my-saww Lord-azwj that He-azwj Said: “I-azwj have not Commanded anyone of My-azwj Angels to seek Forgiveness for anyone of My-azwj creatures except I-azwj shall Answer for them regarding him’’.[137]
27- سن، المحاسن عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ عَلَى كُلِّ شَيْءٍ زَكَاةً وَ زَكَاةُ الْأَجْسَادِ الصِّيَامُ.
(The book) ‘Al Mahasin’ –
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Upon all things there is Zakat, and Zakat of the body are the fasts’’.[138]
28- مص، مصباح الشريعة قَالَ الصَّادِقُ ع قَالَ رَسُولُ اللَّهِ ص الصَّوْمُ جُنَّةٌ أَيْ سِتْرٌ مِنْ آفَاتِ الدُّنْيَا وَ حِجَابٌ مِنْ عَذَابِ الْآخِرَةِ فَإِذَا صُمْتَ فَانْوِ بِصَوْمِكَ كَفَّ النَّفْسِ مِنَ الشَّهَوَاتِ وَ قَطْعَ الْهِمَّةِ عَنْ خُطُوَاتِ الشَّيْطَانِ وَ أَنْزِلْ نَفْسَكَ مَنْزِلَةَ الْمَرْضَى لَا تَشْتَهِي طَعَاماً وَ لَا شَرَاباً مُتَوَقِّعاً فِي كُلِّ لَحْظَةٍ شِفَاكَ مِنْ مَرَضِ الذُّنُوبِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Rasool-Allah-saww said: ‘The fast is a shield, i.e. a veil from afflictions of the world and a barrier from Punishment of the Hereafter. Whenever you fast, intend with your fasting to refrain the self from the lustful desires, and cut off the aspiration from the steps of Satan-la, and accord status to yourself at the status of the sick one neither desiring food nor water, anticipating every moment recovering from the illness of sins.
وَ طُهْرَ بَاطِنِكَ مِنْ كُلِّ كَدَرٍ وَ غَفْلَةٍ وَ ظُلْمَةٍ تَقْطَعُكَ عَنْ مَعْنَى الْإِخْلَاصِ لِوَجْهِ اللَّهِ تَعَالَى.
And cleanse your inner self from every dirt and heedlessness and injustice cutting you off from the meaning of sincerity, for the Face of Allah-azwj the Exalted’’.[139]
قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ الصَّوْمُ لِي وَ أَنَا أَجْزِي بِهِ
Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “The fast is for Me-azwj and I-azwj will Reward for it!”
فَالصَّوْمُ يُمِيتُ مُرَادَ النَّفْسِ وَ شَهْوَةَ الطَّبْعِ الْحَيَوَانِيِّ وَ فِيهِ صَفَاءُ الْقَلْبِ وَ طَهَارَةُ الْجَوَارِحِ وَ عِمَارَةُ الظَّاهِرِ وَ الْبَاطِنِ وَ الشُّكْرُ عَلَى النِّعَمِ وَ الْإِحْسَانُ إِلَى الْفُقَرَاءِ وَ زِيَادَةُ التَّضَرُّعِ وَ الْخُشُوعِ وَ الْبُكَاءِ وَ حَبْلُ الِالْتِجَاءِ إِلَى اللَّهِ وَ سَبَبُ انْكِسَارِ الْهِمَّةِ وَ تَخْفِيفُ السَّيِّئَاتِ وَ تَضْعِيفُ الْحَسَنَاتِ
The fasting kills the wishes of the self and the lustful animalistic nature, and in it is cleansing of the heart and purification of the limbs, and the building of the outer and the inner self, and the thanking upon the bounties, and the favours to the poor, and increased beseeching and the fearfulness and the crying, and the rope of seeking to Allah-azwj, and cause of breaking of the ambitions, and lightening of the evil deeds, and multiplying of the good deeds!
وَ فِيهِ مِنَ الْفَوَائِدِ مَا لَا يُحْصَى وَ كَفَى مَا ذَكَرْنَاهُ مِنْهُ لِمَنْ عَقَلَ وَ وُفِّقَ لِاسْتِعْمَالِهِ.
And in it there are uncountable benefits, and what we-saww have mentioned from it suffices for the one who uses his intellect and is inclined to practice it’’.[140]
29- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ قَالَ الصَّبْرُ هُوَ الصَّوْمُ.
Tafseer Al Ayyashi – From Abdullah Bin Talha,
‘From Abu Abdullah-asws regarding Words of the Exalted: And seek Assistance through the patience and the Salat, [2:45]. He-asws said: ‘The patience, it is the fasting’’.[141]
30- شي، تفسير العياشي عَنْ سُلَيْمَانَ الْفَرَّاءِ عَنْ أَبِي الْحَسَنِ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ قَالَ الصَّبْرُ الصَّوْمُ إِذَا نَزَلَتْ بِالرَّجُلِ الشِّدَّةُ أَوِ النَّازِلَةُ فَلْيَصُمْ
Tafseer Al Ayyashi – from Suleyman Al Fara’a:
‘From Abu Al-Hassan-asws regarding Words of Allah-azwj the Exalted: And seek Assistance through the patience and the Salat, [2:45]. He-asws said: ‘The patience is the fasting. When the severity befalls with the man or a disaster, let him fast’.
قَالَ ع اللَّهُ يَقُولُ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ وَ الصَّبْرُ الصَّوْمُ.
He-asws said: ‘Allah-azwj Says: And seek Assistance through the patience and the Salat, [2:45], and the patience is the fasting’’.[142]
31- مكا، مكارم الأخلاق قَالَ النَّبِيُّ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى الصَّوْمُ لِي وَ أَنَا أَجْزِي بِهِ.
(The book) ‘Makarim Al Akhlaq’ –
‘The Prophet-saww said: ‘Allah-azwj Blessed and Exalted Said: “The fast is for Me-azwj, and I-azwj shall Reward for it!”’[143]
32- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص وَكَّلَ اللَّهُ مَلَائِكَتَهُ بِالدُّعَاءِ لِلصَّائِمِينَ.
(The book) ‘Nawadir’ of Al Rawandy –
‘By his chain from Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Allah-azwj has Allocated His-azwj Angels with supplicating for the fasting ones’’.[144]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْأَجْسَادِ الصِّيَامُ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘For all things there is Zakat, and Zakat of the bodies are the fasts’’.[145]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع قَالَ: قِيلَ لِرَسُولِ اللَّهِ ص يَا رَسُولَ اللَّهِ مَا الَّذِي يُبَاعِدُ الشَّيْطَانَ مِنَّا
And by this chain,
‘From Ali-asws having said: ‘It was said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! What is that which would distance the Satan-la from us?’
قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ تَعَالَى وَ الْمُوَاظَبَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعُ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ.
He-saww said: ‘The fasting darkens his-la face, and the charity breaks his-la back, and the loving for the Sake of Allah-azwj the Exalted and the perseverance upon the righteous deeds cuts off his-la tail, and seeking the Forgiveness cuts off his-la aorta’’.[146]
33- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَبُو الْحَسَنِ ع دَعْوَةُ الصَّائِمِ تُسْتَجَابُ عِنْدَ إِفْطَارِهِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Abu Al-Hassan-asws said: ‘Supplication of the fasting one is Answered at his breaking of the fast’’.[147]
وَ قَالَ ع إِنَّ لِكُلِّ صَائِمٍ دَعْوَةً.
And he-asws said: ‘For every fating one there is a supplication (Answered)’’.[148]
وَ قَالَ ع نَوْمُ الصَّائِمِ عِبَادَةٌ وَ صَمْتُهُ تَسْبِيحٌ وَ دُعَاؤُهُ مُسْتَجَابٌ وَ عَمَلُهُ مُضَاعَفٌ.
And he-asws said: ‘The sleep of a fasting one is worship, and his silence is glorification (Tasbeeh), and his supplications are Answered, and his (good) deeds are multiplied’’.[149]
وَ قَالَ ع إِنَّ لِلصَّائِمِ عِنْدَ إِفْطَارِهِ دَعْوَةً لَا تُرَدُّ.
And he-asws said: ‘For the fasting one, at his breaking it, a supplication is not rejected’’.[150]
وَ قَالَ النَّبِيُّ ص صُومُوا تَصِحُّوا.
And the Prophet-saww said: ‘Fast, you will be healthy!’’[151]
وَ قَالَ الصَّادِقُ ع إِنَّ الرَّجُلَ إِذَا صَامَ زَالَتْ عَيْنَاهُ وَ بَقِيَ مَكَانُهُمَا فَإِذَا أَفْطَرَ عَادَتَا إِلَى مَكَانِهِمَا.
And Al-Sadiq-asws said: ‘The man, when he fasts, his eyes move (away from lustful desires) and their places remain. When he breaks, they return to their places’’.[152]
34- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْبَدَنِ الصِّيَامُ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘For all things there is Zakat, and Zakat of the body are the fasts’’.[153]
35- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ لَا أُخْبِرُكَ بِأَصْلِ الْإِسْلَامِ وَ فَرْعِهِ وَ ذِرْوَتِهِ وَ سَنَامِهِ
(The book) ‘Majaalis’ of the Sheykh – from Al-Husayn Bin Ubeydullah, from Ahmad Bin Muhammad Bin Yahya, from his father, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Sa’lba, from Ali Bin Abdul Aziz who said,
‘Abu Abdullah-asws said to me: ‘Shall I inform you with root of Al-Islam and its branch, and its peak and its apex?’
قُلْتُ بَلَى
I said, ‘Yes’.
قَالَ أَصْلُهُ الصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَتُهُ وَ سَنَامُهُ الْجِهَادُ فِي سَبِيلِ اللَّهِ أَ لَا أُخْبِرُكَ بِأَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ.
He-asws said: ‘It’s root is the Salat, and its branch is the Zakat, and its peak and its apex is the Jihad in the way of Allah-azwj. Shall I-asws inform you with the doors of goodness? The fast is a shield from the Hellfire’’.[154]
وَ عَنْهُ، عَنِ ابْنِ عُبْدُونٍ عَنِ ابْنِ الزُّبَيْرِ عَنِ ابْنِ فَضَّالٍ عَنْ فَضْلِ بْنِ مُحَمَّدٍ الْأُمَوِيِّ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ الصَّوْمُ لِي وَ أَنَا أَجْزِي بِهِ.
And from him, from Ibn Ubdoun, from Ibn Al Zubeyr, from Ibn Fazzal, from Fazl Bin Muhammad Al Amawy, from Rabie Bin Abdullah, from Al Fuzeyl Bin Yazaar,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “The fast is for Me-azwj, and I-azwj shall Reward for it!”’[155]
36- عُدَّةُ الدَّاعِي، قَالَ النَّبِيُّ ص لَا تُرَدُّ دَعْوَةُ الصَّائِمِ.
(The book) ‘Uddat Al Daie’ –
‘The Prophet-saww said: ‘The supplication of a fasting one is not rejected’’.[156]
37- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص إِنَّ فِي الْجَنَّةِ بَاباً يُقَالُ لَهَا الرَّيَّانُ لَا يَدْخُلُ بِهَا إِلَّا الصَّائِمُونَ فَإِذَا دَخَلَ آخِرُهُمْ أُغْلِقَ ذَلِكَ الْبَابُ.
(The book) ‘A’lam Al Deen’ –
‘The Prophet-saww said: ‘In the Paradise there is a door called ‘Al-Rayyan’. None shall enter through it except the fasting ones. When their last ones enter, that door will be closed!’’[157]
38- كِتَابُ الْغَايَاتِ، قَالَ الصَّادِقُ ع أَفْضَلُ الْجِهَادِ الصَّوْمُ فِي الْحَرِّ.
(The book) ‘Kitab Al Gayaat’ –
‘Al-Sadiq-asws said: ‘The best Jihad is the fasting in the heat’’.[158]
39- كِتَابُ فَضَائِلِ الْأَشْهُرِ الثَّلَاثَةِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع يَا ابْنَ رَسُولِ اللَّهِ ص مَا الَّذِي يُبَاعِدُ عَنَّا إِبْلِيسَ
(The book) ‘Kitab Fazail Al Ash’har Al Salasa’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar, from Yunus Bin Zabyan who said,
‘I said to Al-Sadiq Ja’far-asws Bin Muhammad-asws, ‘O son-asws of Rasool-Allah-saww! What which would distance us from Iblees-la?’
قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ وَ الْمُوَازَرَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعَانِ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ.
He-asws said: ‘The fasting darkens his-la face, and the charity breaks his-la back, and the loving for the sake of Allah-azwj and the supporting each other upon the righteous deeds cut off his-la aorta, and seeking the Forgiveness cuts his-la tail’’.[159]
وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ ره عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ النَّهْدِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا تُرَدُّ لَهُمْ دَعْوَةٌ وَ يُفْتَحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَ يَصِيرُ إِلَى الْعَرْشِ دُعَاءُ الْوَالِدِ لِوَلَدِهِ وَ الْمَظْلُومِ عَلَى مَنْ ظَلَمَهُ وَ الْمُعْتَمِرِ حَتَّى يَرْجِعَ وَ الصَّائِمِ حَتَّى يُفْطِرَ.
And from him, from Muhammad Bin Al-Hassan Bin Ahmad Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Ali Bin Al Numan, from Abdullah Bin Talha Al Nahdy,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Four, a supplication of theirs is not rejected and doors of the sky are opened for them and his supplication comes to the Throne – The father for his son, and the oppressed against the one oppressing him, and the one performing Umrah until he returns, and the fasting one until he breaks’’.[160]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ رَحِمَهُ اللَّهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْبَغْدَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ جَعْفَرِ بْنَ مُحَمَّدٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسِ دَعَائِمَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ مِنْ وُلْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ.
And from him, from Muhammad Bin Musa Bin Al Mutawakkil, may Allah-azwj Mercy him, from Ali Bin Al-Husayn Al Baghdadi, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘Al-Islam is built upon five pillars – upon the Salat, and the Zakat, and the fast, and the Hajj, and Wilayah of Amir Al-Momineen‑asws and the Imams-asws from his-asws sons-asws, may the Salawaat of Allah-azwj be upon them-asws!’’[161]
وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَ عَلَى أَمْرٍ لَيْسَ بِحَقٍّ لَمْ يَتُبْ مِنْهُ لَمْ يُغْفَرْ لَهُ فِي شَعْبَانَ وَ شَهْرِ رَمَضَانَ لَمْ يَزَلْ عَلَيْهِ إِلَى قَابِلٍ.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al-Husayn Bin Abu Al Khatab, from Al Nazr Bin Shueyn, from Abdul Gaffar Al Jazy,
‘From Abu Abdullah-asws having said: ‘One who was upon a matter which is not right, not repenting from it, not been Forgiven in (the months of) Shaban and the month of Ramazan, will not cease to be upon it up to the following year’’.[162]
40- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّوْمُ فِي الشِّتَاءِ الْغَنِيمَةُ الْبَارِدَةُ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Al-Husayn Bin Hamza Al Alaway, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The fasting in the winter is the cold bounty’’.[163]
وَ مِنْهُ، بِهَذَا الْإِسْنَادِ قَالَ: الصَّوْمُ فِي الْحَرِّ جِهَادٌ.
And from him, by this chain, said,
‘The fasting in the heat is the Jihad’’.[164]
وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْغَنِيمَةُ الْبَارِدَةُ الصَّوْمُ فِي الشِّتَاءِ.
And from him, from Ahmad Bin Ali, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfali, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The cold bounty is the fasting in the winter’’.[165]
41- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: ثَلَاثَةٌ مِنْ رَوْحِ اللَّهِ التَّهَجُّدُ مِنَ اللَّيْلِ بِالصَّلَاةِ وَ لِقَاءُ الْإِخْوَانِ وَ الصَّوْمُ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Three are from the comfort (happiness) of Allah-azwj – the vigil from the night with (praying) the Salat, and meeting the brethren, and the fasting’’.[166]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْأَبْدَانِ الصِّيَامُ.
And from Rasool-Allah-saww having said: ‘For all things there is Zakat, and Zakat of the bodies are the fasts’’.[167]
وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: سَبْعٌ مِنْ سَوَابِقِ الْإِيمَانِ فَتَمَسَّكُوا بِهِنَّ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ حُبُّ أَهْلِ بَيْتِ نَبِيِّ اللَّهِ حَقّاً حَقّاً مِنْ قِبَلِ الْقُلُوبِ لَا الزَّحْمِ بِالْمَنَاكِبِ وَ مُفَارَقَةِ الْقُلُوبِ
And from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, he-asws said: ‘Seven are from the precedents of Eman therefore adhere with these – Testimony that there is no god except Allah-azwj and Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and love for People‑asws of the Household of the Prophet-saww of Allah-azwj truly from the direction (sincerity) of the hearts, not the crowding with the shoulders (physical proximity) and separately from the hearts.
وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ وَ الصِّيَامُ فِي الْهَوَاجِرِ وَ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ الْمُحَافَظَةُ عَلَى الصَّلَوَاتِ وَ حِجُّ الْبَيْتِ الْحَرَامِ.
And the Jihad in the way of Allah-azwj, and the fasting in the hot day, and perfecting the Wud’u in the cold weather, and preservation upon the Salat(s), and Hajj of the Sacred House’’.[168]
14 وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: أَوْصَى رَسُولُ اللَّهِ ص أُسَامَةَ بْنَ زَيْدٍ فَقَالَ يَا أُسَامَةُ عَلَيْكَ بِطَرِيقِ الْجَنَّةِ وَ إِيَّاكَ أَنْ تُخْتَلَجَ عَنْهَا
And from Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww bequeathed to Usama Bin Zayd. He-saww said: ‘O Usama! Upon you is with the path of Paradise, and beware of deviating away from it!’
فَقَالَ أُسَامَةُ يَا رَسُولَ اللَّهِ ص وَ مَا أَيْسَرُ مَا يُقْطَعُ بِهِ ذَلِكَ الطَّرِيقُ
Usama said, ‘O Rasool-Allah-saww, and what is easiest of what one can cut across that path with?’
قَالَ الظَّمَأُ فِي الْهَوَاجِرِ وَ كَسْرُ النُّفُوسِ عَنْ لَذَّةِ الدُّنْيَا
He-saww said: ‘The thirst in the heat and breaking the soul away from pleasures of the world!
يَا أُسَامَةُ عَلَيْكَ بِالصَّوْمِ فَإِنَّهُ جُنَّةٌ مِنَ النَّارِ وَ إِنِ اسْتَطَعْتَ أَنْ يَأْتِيَكَ الْمَوْتُ وَ بَطْنُكَ جَائِعٌ فَافْعَلْ
O Usama! Upon you is with the fasting for it is a shield from the Hellfire, and if you are able that if the death comes to you while your belly is hungry, then do so!
يَا أُسَامَةُ عَلَيْكَ بِالصَّوْمِ فَإِنَّهُ قُرْبَةٌ إِلَى اللَّهِ وَ ذَكَرَ الْحَدِيثَ بِطُولِهِ.
O Usama! Upon you is with the fasting, for it draws closer to Allah-azwj!’ – and he-asws mentioned the Hadeeth it its (full) length’’.[169]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: وَقَفَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ عِنْدَ بَابِ الْكَعْبَةِ فَقَالَ أَيُّهَا النَّاسُ أَنَا جُنْدَبُ بْنُ السَّكَنِ الْغِفَارِيُّ إِنِّي لَكُمْ نَاصِحٍ شَفِيقٌ فَهَلُمُّوا
And from Ja’far-asws Bin Muhammad-asws having said: ‘Abu Zarr-ra, may Allah-azwj Mercy him-ra, paused by the door of the Kabah. He-ra said, ‘O you people! I-ra am Jundab Bin Al Sakan Al Ghifari! I-ra am a compassionate adviser to you all, so come!’
فَاكْتَنَفَهُ النَّاسُ
The people gathered around him-ra.
فَقَالَ إِنَّ أَحَدَكُمْ لَوْ أَرَادَ سَفَراً لَاتَّخَذَ مِنَ الزَّادِ مَا يُصْلِحُهُ وَ لَا بُدَّ مِنْهُ فَطَرِيقُ يَوْمِ الْقِيَامَةِ أَحَقُّ مَا تَزَوَّدْتُمْ لَهُ
He-ra said: ‘If one of you intends a journey, he takes from the provision what would be correct for him, and there is no escape from it, so the road on the Day of Qiyamah is more deserving of you providing for it!’
فَقَامَ رَجُلٌ فَقَالَ فَأَرْشِدْنَا يَا أَبَا ذَرٍّ
A man stood up. He said, ‘Guide us, O Abu Zarr-ra!’
فَقَالَ حُجَّ حِجَّةً لِعَظَائِمِ الْأُمُورِ وَ صُمْ يَوْماً لِزَجْرَةِ النُّشُورِ وَ صَلِّ رَكْعَتَيْنِ فِي سَوَادِ اللَّيْلِ لِوَحْشَةِ الْقُبُورِ وَ كَلِمَةُ حَقٍّ تَقُولُهَا أَوْ كَلِمَةُ سَوْءٍ تَسْكُتُ عَنْهَا [أَوْ] صَدَقَةٌ مِنْكَ عَلَى مِسْكِينٍ فَعَلَّكَ تَنْجُو مِنْ يَوْمٍ عَسِيرٍ
He-ra said, ‘Perform Hajj for the might matters, and fast a day for rebuking of the Resurrection, and pray two units Salat in darkness of the night for loneliness of the graves, and a truthful word you should say it or an evil word you stay silent from it, or charity from you to a poor one, perhaps you will be rescued from a difficult Day!
اجْعَلِ الدُّنْيَا كَلِمَةً فِي طَلَبِ الْحَلَالِ وَ كَلِمَةً فِي طَلَبِ الْآخِرَةِ وَ انْظُرْ كَلِمَةً تَضُرُّ وَ لَا تَنْفَعُ فَدَعْهَا اجْعَلِ الْمَالَ دِرْهَمَيْنِ دِرْهَماً قَدَّمْتَهُ لِآخِرَتِكَ وَ دِرْهَماً أَنْفَقْتَهُ عَلَى عِيَالِكَ كُلَّ يَوْمٍ صَدَقَةً.
Make the world to be a word in seeking the Permissible and a word in seeking the Hereafter, and look (consider) a word (which is) harmful and does not benefit. Make the wealth as two Dirham – a Dirham you send ahead for your Hereafter and a Dirham you spend upon your dependants every day as charity’’.[170]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: نَوْمُ الصَّائِمِ عِبَادَةٌ وَ نَفَسُهُ تَسْبِيحٌ.
And from Rasool-Allah-saww having said: ‘The sleep of a fasting one is worship and his breathing is glorification (Tasbeeh)’’.[171]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَّ الصَّوْمُ لِي وَ أَنَا أَجْزِي بِهِ
And from Rasool-Allah-saww having said: ‘Allah-azwj Mighty and Majestic Said: ‘The fast is for Me-azwj and I-azwj shall Reward for it!”
وَ لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ حِينَ يُفْطِرُ وَ فَرْحَةٌ حِينَ يَلْقَى رَبَّهُ وَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ.
And for the fasting one there are two joys – a joy when he breaks fast and a joy when he will meet his Lord-azwj. By the One in Whose Hand is the soul of Muhammad-saww! The breath of the mouth of a fasting one is better in the Presence of Allah-azwj than the aroma of Musk!’’[172]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مِنْ رَوْحِ اللَّهِ إِفْطَارُ الصَّائِمِ وَ لِقَاءُ الْإِخْوَانِ وَ التَّهَجُّدُ بِاللَّيْلِ.
And from Ja’far Bin Muhammad-asws having said: ‘From the comforts of Allah-azwj are breaking the fasts, and meeting the brethren, and the vigil at night (with the Salat)’’.[173]
42- الْمَحَاسِنُ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ لَا أُخْبِرُكَ بِأَصْلِ الْإِسْلَامِ وَ فَرْعِهِ وَ ذِرْوَتِهِ وَ سَنَامِهِ
(The book) ‘Al Mahasin’ – from Al-Hassan Bin Ali Bin Fazzal, from Sa’alba Bin Maymoun, from Ali Bin Abdul Aziz who said,
‘Abu Abdullah-asws said: ‘Shall I-asws inform you with the root of Al Islam and its branch, and its peak and its apex?’
قَالَ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ أَصْلُهُ الصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَتُهُ وَ سَنَامُهُ الْجِهَادُ فِي سَبِيلِ اللَّهِ أَ لَا أُخْبِرُكَ بِأَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ وَ الصَّدَقَةُ تَحُطُّ الْخَطِيئَةَ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ يُنَاجِي رَبَّهُ
He-asws said: ‘Its root is the Salat, and its branch is the Zakat, and its peak and its apex is the Jihad in the way of Allah-azwj. Shall I-asws inform you with the doors of goodness? The fast is a shield, and the charity drops off the sins, and the man standing in the middle of the night whispering to his Lord-azwj!’
ثُمَّ قَرَأَ تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ الْآيَةَ.
Then he-asws recited: Their sides forsake their beds, [32:16] – the Verse’’.[174]
باب 31 أنواع الصوم و أقسامه و الأيام التي يستحب فيها الصوم و الأيام التي يحرم فيها و أقسام صوم الإذن
CHAPTER 31 – THE TYPES OF FASTS AND THEIR CATEGORIES, AND THE DAYS WHICH IT IS RECOMMENDED TO FAST IN, AND THE DAYS IN WHICH IT IS PROHIBITED, AND CATEGORIES FASTING OF PERMISSION
الآيات النساء وَ إِنْ كانَ مِنْ قَوْمٍ بَيْنَكُمْ وَ بَيْنَهُمْ مِيثاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلى أَهْلِهِ وَ تَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ تَوْبَةً مِنَ اللَّهِ.
The Verses – (Surah) Al Nisaa: And if he was from a people who, between you and them is a covenant, so it is giving of wergild to his family and freeing a Momin slave. And the one who cannot find (the means), should Fast two months consecutively as a repentance from Allah; [4:92].
1- فس، تفسير القمي أَبِي عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: قَالَ لِي يَوْماً يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ
Tafseer Al Qummi – My father, from Al Asbahany, from Al Muqary, from Sufyan Bin Uyayna, from Al Zuhry,
‘From Ali-asws Bin Al-Husayn-asws, he (the narrator) said, ‘He-asws said to me one day: ‘O Zuhry! Where did you come from?’
قُلْتُ مِنَ الْمَسْجِدِ
I said, ‘The Masjid’.
قَالَ فِيمَ كُنْتُمْ
He-asws said: ‘Regarding what were you (discussing)?’
قُلْتُ تَذَاكَرْنَا أَمْرَ الصَّوْمِ فَأَجْمَعَ رَأْيِي وَ رَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ الصَّوْمِ شَيْءٌ وَاجِبٌ إِلَّا صَوْمُ شَهْرِ رَمَضَانَ
I said, ‘We were discussing the matter of fasting. My opinion and opinions of my companions concurred upon that there isn’t any from the fasting which is obligatory except fasts of the month of Ramazan’.
فَقَالَ يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمُ الصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَ أَرْبَعَةَ عَشَرَ وَجْهاً صَاحِبُهَا فِيهَا بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ عَشَرَةُ أَوْجُهٍ مِنْهَا حَرَامٌ وَ صَوْمُ الْإِذْنِ عَلَى ثَلَاثَةِ وُجُوهٍ وَ صَوْمُ التَّأْدِيبِ وَ صَوْمُ الْإِبَاحَةِ وَ صَوْمُ السَّفَرِ وَ الْمَرَضِ
He-asws said: ‘O Zuhry! It isn’t like what you are saying. The fast is upon forty aspects. Ten aspects from these are obligatory like obligation of the month of Ramazan, and fourteen aspects, its performer is with the choice in it, if he likes he can fast, and if he likes he can break, and ten aspects from these are Prohibited, and fasting of the Permission is based upon three aspects, and fasting of the discipline, and the legalised fasting, and fasting of the journey and the sickness’.
فَقُلْتُ فَسِّرْهُنَّ لِي جُعِلْتُ فِدَاكَ
I said, ‘Interpret these for me, may I be sacrificed for you-asws!’
فَقَالَ أَمَّا الْوَاجِبَةُ فَصِيَامُ شَهْرِ رَمَضَانَ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِيمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً وَاجِبٌ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي قَتْلِ الْخَطَاءِ لِمَنْ لَمْ يَجِدِ الْعِتْقَ وَاجِبٌ
He-asws said: ‘As for the obligatory – fasts of the month of Ramazan, and fasts of two consecutive months regarding the one who breaks one day of a month of Ramazan deliberately, is obligatory, and fasts of the two consecutive months regarding the erroneous killing, for the one who cannot find the liberation (of a slave), is obligatory.
قَالَ اللَّهُ تَعَالَى وَ مَنْ قَتَلَ مُؤْمِناً خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَ دِيَةٌ مُسَلَّمَةٌ إِلى أَهْلِهِ إِلَى قَوْلِهِ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ
Allah-azwj the Exalted Said: ‘and the one who kills a Momin in error, so he should free a Momin slave and give wergild of a Muslim to his family – up to His-azwj Words: And the one who cannot find (the means), should Fast two months consecutively [4:92].
وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي كَفَّارَةِ الظِّهَارِ لِمَنْ لَمْ يَجِدِ الْعِتْقَ وَاجِبٌ قَالَ اللَّهُ تَعَالَى فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا
And fasts of the two consecutive months as expiation (penalty) of ‘Al-Zihaar’ for the one who cannot find the liberation (of a slave), is obligatory. Allah-azwj the Exalted Said: So one who cannot find (the means), then Fast two months consecutively before you touch each other [58:4].
وَ صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ الْإِطْعَامَ قَالَ اللَّهُ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ كُلُّ ذَلِكَ مُتَتَابِعٌ وَ لَيْسَ بِمُتَفَرِّقٍ
And fasts of three days as expiation of the oath is obligatory for the one who cannot find the feeding (the poor). Allah-azwj Said: ‘So the one who cannot find (the means), then Fasting for three days. That is an expiation of your oaths when you swear, [5:89]. All that is consecutive and isn’t with separation.
وَ صِيَامُ أَذَى حَلْقِ الرَّأْسِ وَاجِبٌ قَالَ اللَّهُ تَعَالَى فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَصَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنْ صَامَ صَامَ ثَلَاثَةَ أَيَّامٍ
And fasts but the one from you who was sick or with an ailment of his head, so an expiation from Fasting of either charity or an offering; [2:196]. Its performer is with the choice. If he (decides to) fast, he should fast three days.
وَ صَوْمُ دَمِ الْمُتْعَةِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ الْهَدْيَ قَالَ اللَّهُ تَعَالَى فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كامِلَةٌ
And fasting of the blood of the ‘Tamatto’ (Hajj) is obligatory for the one who cannot find the sacrificial animal. Allah-azwj the Exalted Said: and one who combines with the Umrah to the Hajj, then whatever is easy from the sacrifice. But the one who cannot find, so it is the Fasting for three days during the Hajj and seven when you return – these would be ten complete [2:196].
وَ صَوْمُ جَزَاءِ الصَّيْدِ وَاجِبٌ قَالَ اللَّهُ وَ مَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزاءٌ مِثْلُ ما قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ هَدْياً بالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعامُ مَساكِينَ أَوْ عَدْلُ ذلِكَ صِياماً أَ وَ تَدْرِي كَيْفَ يَكُونُ عَدْلُ ذَلِكَ صِيَاماً يَا زُهْرِيُّ
And fasts as recompense of the hunting is obligatory. Allah-azwj Said: and the one from you who kills it deliberately, so his recompense would be like what he killed from the cattle. The possessor of justice from you would judge with it, (either) a sacrificial animal reaching the Kaaba, or an expiation of feeding the poor, or equivalent of that in Fasting [5:95]. And do you know how would be the equivalent of that fasting, O Zuhry?’
قُلْتُ لَا أَدْرِي
I said, ‘I don’t know’.
قَالَ يُقَوَّمُ الصَّيْدُ قِيمَةً ثُمَّ تُفَضُّ تِلْكَ الْقِيمَةُ عَلَى الْبُرِّ ثُمَّ يُكَالُ ذَلِكَ الْبُرُّ أَصْوَاعاً فَيَصُومُ لِكُلِّ نِصْفِ صَاعٍ يَوْماً
He-asws said: ‘The value of the hunted prey is evaluated. Then that price is converted to wheat. Then that wheat is measured into ‘Sa’a(s)’, so he would fast a day for every Sa’a’.
وَ صَوْمُ النَّذْرِ وَاجِبٌ وَ صَوْمُ الِاعْتِكَافِ وَاجِبٌ
And fasts of the vow is obligatory, and fasts of the seclusion (Itikaaf) is obligatory.
وَ أَمَّا الصَّوْمُ الْحَرَامُ فَصَوْمُ يَوْمِ الْفِطْرِ وَ يَوْمِ الْأَضْحَى وَ ثَلَاثَةِ أَيَّامِ التَّشْرِيقِ وَ صَوْمُ يَوْمِ الشَّكِّ أُمِرْنَا بِهِ وَ نُهِينَا عَنْهُ أُمِرْنَا بِهِ أَنْ نَصُومَهُ مَعَ شَعْبَانَ وَ نُهِينَا عَنْهُ أَنْ يَنْفَرِدَ الرَّجُلُ بِصِيَامٍ فِي الْيَوْمِ الَّذِي يَشُكُّ فِيهِ النَّاسُ
And as for the Prohibited fasting – fast on the day of (Eid) Al-Fitr, and the day of (Eid) Al-Azha, and the three days of Al-Tashreeq (11th to 13th Zulhijjah), and fast on the day of doubt. We have been Commanded with it and we have been Prohibited from it. We have been Commanded with it to be fasting it with Shaban, and we have been Prohibited from it if the man is individual with fasting during the day which the people are doubting in’.
قُلْتُ فَإِنْ لَمْ يَكُنْ صَامَ مِنْ شَعْبَانَ شَيْئاً كَيْفَ يَصْنَعُ
I said, ‘Supposing he does not fast anything from Shaban, how would he deal with it?’
قَالَ يَنْوِي لَيْلَةَ الشَّكِّ أَنَّهُ صَائِمٌ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ وَ إِنْ كَانَ مِنْ شَعْبَانَ لَمْ يَضُرَّهُ
He-asws said: ‘He should intend on the night of doubt that he would be fasting from Shaban, if it was from the month of Ramazan, he would be sufficed from it, and if it was from Shaban, it would not harm him’.
قُلْتُ وَ كَيْفَ يُجْزِئُ صَوْمُ التَّطَوُّعِ عَنْ فَرِيضَةٍ
I said, ‘And how can the voluntary fast suffice for an obligatory one?’
فَقَالَ لَوْ أَنَّ رَجُلًا صَامَ شَهْرَ رَمَضَانَ تَطَوُّعاً وَ هُوَ لَا يَعْلَمُ أَنَّهُ شَهْرُ رَمَضَانَ ثُمَّ عَلِمَ بَعْدَ ذَلِكَ أَجْزَأَ عَنْهُ لِأَنَّ الْفَرْضَ إِنَّمَا وَقَعَ عَلَى الشَّهْرِ بِعَيْنِهِ
He-asws said: ‘If a man fasts the month of Ramazan voluntarily and he does not know it is a month of Ramazan, then he comes to know after that, he would be sufficed from it, because the obligation rather falls upon the exact month.
وَ صَوْمُ الْوِصَالِ حَرَامٌ وَ صَوْمُ الصَّمْتِ حَرَامٌ وَ صَوْمُ نَذْرِ الْمَعْصِيَةِ حَرَامٌ وَ صَوْمُ الدَّهْرِ حَرَامٌ-
And the connected fasting (without breaking) is Prohibited, and fasting of the silence is Prohibited, and fasting of the disobedience vow is Prohibited, and fasting all the time is Prohibited.
وَ أَمَّا الصَّوْمُ الَّذِي صَاحِبُهُ فِيهِ بِالْخِيَارِ فَصَوْمُ يَوْمِ الْجُمُعَةِ وَ الْخَمِيسِ وَ الْإِثْنَيْنِ وَ صَوْمُ أَيَّامِ الْبِيضِ وَ صَوْمُ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ بَعْدَ شَهْرِ رَمَضَانَ-
And as for the fast which its performer is with the choice in it – fast on the day of Friday, and the Thursday, and the Monday, and fast on the ‘bright days’ (13th, 14th & 15th of each month), and fasting six days of Shawwal after the month of Ramazan.
وَ صَوْمُ يَوْمِ عَرَفَةَ وَ صَوْمُ يَوْمِ عَاشُورَاءَ كُلُّ ذَلِكَ صَاحِبُهُ فِيهِ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ
And fast on the day of Arafah, and fast on the day of Ashura (as per other Ahadith it is forbidden to fast on the day of Ashura)[175]. All that, its performer is with the choice in it, if he likes he can fast, and if he likes he breaks (does not fast).
وَ أَمَّا صَوْمُ الْإِذْنِ فَإِنَّ الْمَرْأَةَ لَا تَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا وَ الْعَبْدَ لَا يَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِ سَيِّدِهِ وَ الضَّيْفَ لَا يَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِ صَاحِبِهِ قَالَ رَسُولُ اللَّهِ ص مَنْ نَزَلَ عَلَى قَوْمٍ فَلَا يَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِهِمْ
And as for fast of the permission, the wife cannot fast voluntarily except by permission of her husband, and the slave cannot fast voluntarily except by permission of his master, and the guest cannot fast voluntarily except with permission of his host. Rasool-Allah-saww said: ‘One who lodges to a people should not fast voluntarily except with their permission’.
وَ أَمَّا صَوْمُ التَّأْدِيبِ فَالصَّبِيُّ يُؤْمَرُ إِذَا رَاهَقَ بِالصَّوْمِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ مَنْ أَفْطَرَ لِعِلَّةٍ مِنْ أَوَّلِ النَّهَارِ ثُمَّ عُوفِيَ بَقِيَّةَ يَوْمِهِ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ الْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ النَّهَارِ ثُمَّ دَخَلَ مِصْرَهُ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ
And as for fast of the discipline, the child can be ordered with fasting, as a discipline, when he reaches the age of discernment, and it isn’t obligatory, and like that is the one who breaks due to an illness in the beginning of the day, then he recovers remainder of his day, can be instructed with the withholding for remainder of his day as discipline, and it isn’t obligatory, and like that is the traveller when he eats in the beginning of the day, then he enters his city, is instructed with the withholding remainder of his day as discipline, and it isn’t obligatory.
وَ أَمَّا صَوْمُ الْإِبَاحَةِ فَمَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً أَوْ قَاءَ مِنْ غَيْرِ تَعَمُّدٍ فَقَدْ أَبَاحَ اللَّهُ لَهُ ذَلِكَ وَ أَجْزَأَ عَنْهُ صَوْمُهُ
And as for the legalised fast, the one who eats or drinks forgetfully, or vomits without deliberation, Allah-azwj has Legalised that for him, and his fast is allowed from him.
وَ أَمَّا صَوْمُ السَّفَرِ وَ الْمَرَضِ فَإِنَّ الْعَامَّةَ اخْتَلَفَتْ فِي ذَلِكَ فَقَالَ قَوْمٌ يَصُومُ وَ قَالَ قَوْمٌ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ قَالَ قَوْمٌ لَا يَصُومُ
And as for fast of the journey and the sickness, the general Muslims (non-Shias) have differed regarding that. A group says, ‘He should fast’, and a group says, ‘If he like he can fast and if he likes, he breaks’, and a group says, ‘He should not fast’.
وَ أَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي الْحَالَتَيْنِ جَمِيعاً فَإِنْ صَامَ فِي السَّفَرِ أَوْ فِي حَالِ الْمَرَضِ فَهُوَ عَاصٍ وَ عَلَيْهِ الْقَضَاءُ وَ ذَلِكَ لِأَنَّ اللَّهَ يَقُولُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ عَلى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ.
And as for us-asws, we-asws are saying he should break in both the situations. If he fasts during the journey or in a state of sickness, he is being disobedient and upon him is the repayment (fasting again), and that is because Allah-azwj Says: So the one from you who was sick, or upon a journey, so (he should Fast) from other days [2:184]’’.[176]
2- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي حَمْزَةَ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَزْدِيِّ قَالَ: جِئْتُ إِلَى أَبِي جَعْفَرٍ ع يَوْمَ الْإِثْنَيْنِ فَقَالَ كُلْ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Ibn Marouf, from Ibn Abu Ueyr, from Abu Hamza, from Uqba Bin Bashir Al Azdy who said,
‘I came to Abu Ja’far-asws on the day of Monday. He said, ‘Eat!’
فَقُلْتُ إِنِّي صَائِمٌ
I said, ‘I am fasting’.
فَقَالَ وَ كَيْفَ صُمْتَ
He-asws said: ‘And how come you are fasting?’
قَالَ قُلْتُ لِأَنَّ رَسُولَ اللَّهِ ص وُلِدَ فِيهِ
He (the narrator) said, ‘I said, ‘Because Rasool-Allah-saww was born in it’.
فَقَالَ أَمَّا مَا وُلِدَ فِيهِ فَلَا تَعْلَمُونَ وَ أَمَّا مَا قُبِضَ فِيهِ فَنَعَمْ
He-asws said: ‘As for what he-saww was born in, you are not knowing, and as for what he-saww had expired in, yes’.
ثُمَّ قَالَ فَلَا تَصُمْ وَ لَا تُسَافِرْ فِيهِ.
Then he-asws said: ‘Neither fast nor travel in it’’.[177]
3- ل، الخصال الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَجُوزُ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا.
(The book) ‘Al Khisaal’ – Al Qattan, from Al Sukkary, from Al Jowhary, from Ibn Umarah, from his father, from Jabir,
‘From Abu Ja’far-asws having said: ‘It is not allowed for the wife to be fasting voluntarily except by permission of her husband’’.[178]
4- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا رَضَاعَ بَعْدَ فِطَامٍ وَ لَا وِصَالَ فِي صِيَامٍ وَ لَا يُتْمَ بَعْدَ احْتِلَامٍ وَ لَا صَمْتَ يَوْماً إِلَى اللَّيْلِ وَ لَا تَعَرُّبَ بَعْدَ الْهِجْرَةِ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَ لَا طَلَاقَ قَبْلَ نِكَاحٍ وَ لَا عِتْقَ قَبْلَ مِلْكٍ وَ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِمَمْلُوكٍ مَعَ مَوْلَاهُ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةٍ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Aban, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Mansour Bin Yunus, from Mansour Bin Hazim, and Ali Bin Ismail Al Misamy, from Mansour Bin Hazim,
‘From Abu Abdullah Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is neither breastfeeding after the weaning nor connection in fasts (without breaking), nor orphan-hood after the puberty, nor silence for a day up to the night, nor Arabism after the emigration, nor emigration after the conquest, nor divorce before marriage, nor liberation before ownership, nor an oath for a child with his father, nor for the slave with his master, nor for the wife with her husband, nor a vow in (an act of) disobedience, nor an oath in severing (of kinship)’’.[179]
5- مع، معاني الأخبار الْوَرَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: بَعَثَ رَسُولُ اللَّهِ ص بُدَيْلَ بْنَ وَرْقَاءَ الْخُزَاعِيَ عَلَى جَمَلٍ أَوْرَقَ فَأَمَرَهُ أَنْ يُنَادِيَ فِي النَّاسِ أَيَّامَ مِنًى أَنْ لَا تَصُومُوا هَذِهِ الْأَيَّامَ فَإِنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ
(The book) ‘Ma’any Al Akhbaar’ – Al Warraq, from Al Asady, from Al Nakhaie, from Al Nowfali, from Amro Bin Jumie,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws who said: ‘Rasool-Allah-saww dispatched Budeyl Bin Waraqa Al-Khuzaie upon a grey camel. He-saww ordered him to call out among the people during the days of Mina (during Hajj): ‘Do not be fasting these days for these are days of eating and drinking and marital relations!’
وَ بِعَالٍ وَ الْبِعَالُ النِّكَاحُ وَ مُلَاعَبَةُ الرَّجُلِ أَهْلَهُ.
And (the word) ‘Bi’al’ is the marriage, and the man playing with his wife’’.[180]
6- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنْ صِيَامِ سِتَّةِ أَيَّامٍ يَوْمِ الْفِطْرِ وَ يَوْمِ الشَّكِّ وَ يَوْمِ النَّحْرِ وَ أَيَّامِ التَّشْرِيقِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited from fasting six days – the day of (Eid) Al-Fitr, and the day of doubt, and the day of sacrifice, and the day of Al-Tashreeq (11th to 13th Zulhijjah)’’.[181]
7- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ أَبِي قَالَ عَلِيٌّ ع بَعَثَ رَسُولُ اللَّهِ ص بُدَيْلَ بْنَ وَرْقَاءَ الْخُزَاعِيَّ عَلَى جَمَلٍ أَوْرَقَ أَيَّامَ مِنًى فَقَالَ تُنَادِي فِي النَّاسِ أَلَا لَا تَصُومُوا فَإِنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ وَ بِعَالٍ.
(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws said: ‘Ali-asws said: ‘Rasool-Allah-saww dispatched Budeyl Bin Warqa Al-Khuzaie upon a grey camel in the days of Mina. He-saww said: ‘Call out among the people: ‘Indeed! Do not be fasting for these are days of eating and drinking and marital relations!’’[182]
8- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ جَعْفَرِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْأَشْعَرِيِّ عَنْ حَمَّادٍ مِثْلَهُ ثُمَّ قَالَ وَ اعْلَمْ أَنَّ هَذَا النَّهْيَ يَخْتَصُّ بِالنَّاسِكِ لَا بِكُلِّ مِنْ حَضَرَ مِنًى.
(The book) ‘Arbaeen’ of Al Shaheed – By his chain from Al Sadouq, from Ja’far Bin Al-Husayn, from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Muhammad Bin Isa Al Ash’ari, from Hammad –
‘Similar to it, then he-saww said: ‘And know that this prohibition is specific with the ritualists (pilgrims), not for every one present at Mina’’.[183]
9- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ رَجُلٍ ذَكَرَهُ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَرْوِي عَنْ أَبِيهِ عَنْ رَسُولِ اللَّهِ ص قَالَ: إِذَا دَخَلَ الرَّجُلُ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ وَ لَا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ إِلَّا بِإِذْنِهِمْ لِئَلَّا يَعْمَلُوا لَهُ الشَّيْءَ فَيَفْسُدَ عَلَيْهِمْ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَصُومُوا إِلَّا بِإِذْنِ ضَيْفِهِمْ لِئَلَّا يَحْتَشِمَهُمْ فَيَشْتَهِيَ الطَّعَامَ فَيَتْرُكَهُ لِمَكَانِهِمْ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Al Sayyari, from Muhammad Bin Abdullah Al Kufi, from a man who mentioned it who said,
‘I heard Abu Ja’far-asws reporting from his-asws father-asws, from Rasool-Allah-saww having said: ‘When a man enters a city he is a guest upon the ones at it, from the people of his religion, until he departs from them, and it is not befitting for the guest that he fasts except by their permission, lest they prepare something for him and it spoils upon them, and it is not befitting for them that they should be fasting except by permission of their guest lest he respects them and desires the food, but he neglects it due to their position’’.[184]
10- ع، علل الشرائع الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكَرْخِيِ عَنْ رَجُلٍ ذَكَرَهُ قَالَ: بَلَغَنِي أَنَّ بَعْضَ أَهْلِ الْمَدِينَةِ يَرْوِي حَدِيثاً عَنْ أَبِي جَعْفَرٍ ع فَأَتَيْتُهُ فَسَأَلْتُهُ عَنْهُ فَزَبَرَنِي وَ حَلَفَ لِي بِأَيْمَانٍ غَلِيظَةٍ لَا يُحَدِّثُ بِهِ أَحَداً فَقُلْتُ أُجِلُّ اللَّهَ هَلْ سَمِعَهُ مَعَكَ أَحَدٌ غَيْرُكَ
(The book) ‘Ilal Al Sharaie’ – Al-Husayn Bin Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Abdullah Al Karkhy, from a man who mentioned it who said,
‘It has reached me that one of the people of Al Medina is reporting a Hadeeth from Abu Ja’far. I came to him and asked him about it. He scolded me and swore to me with a solemn oath not to narrate with it to anyone. I said, ‘Yes, by Allah-azwj! Did anyone hear it with you, apart from you?’
قَالَ نَعَمْ سَمِعَهُ رَجُلٌ يُقَالُ لَهُ الْفَضْلُ
He said, ‘A man came Al Fazl heard it’.
فَقَصَدْتُهُ حَتَّى إِذَا صِرْتُ إِلَى مَنْزِلِهِ اسْتَأْذَنْتُ عَلَيْهِ وَ سَأَلْتُهُ عَنِ الْحَدِيثِ فَزَبَرَنِي وَ فَعَلَ بِي كَمَا فَعَلَ الْمَدِينِيُّ فَأَخْبَرْتُهُ بِسَفَرِي وَ مَا فَعَلَ بِيَ الْمَدِينِيُّ
I aim for him until when I came to his house. I sought permission to see him and asked him about the Hadeeth. He scolded me and did with me just as the Medinite had done. I informed him of my journey and what the Medinite had done with me.
فَرَقَّ لِي وَ قَالَ نَعَمْ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع يَرْوِي عَنْ أَبِيهِ عَنْ رَسُولِ اللَّهِ ص قَالَ إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ وَ لَا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ إِلَّا بِإِذْنِهِمْ لِئَلَّا يَعْمَلُوا لَهُ الشَّيْءَ فَيَفْسُدَ عَلَيْهِمْ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَصُومُوا إِلَّا بِإِذْنِهِ لِئَلَّا يَحْتَشِمَهُمْ فَيَتْرُكَ لِمَكَانِهِمْ
He felt pity for me and said, ‘Yes. I heard Abu Ja’far Muhammad Bin Ali-asws reporting from his-asws father-asws, from Rasool-Allah-saww having said: ‘When a man enters a city, he is a guest upon the ones at it, from the people of his religion, until he departs from them, and it is not befitting for the guest that he fasts except with their permission lest they prepare the thing (meal) for him and it spoils upon them, nor is it befitting for them that they should be fasting except by his permission lest he respects them and neglects (eating) for their position’’.
ثُمَّ قَالَ لِي أَيْنَ نَزَلْتَ
Then he said to me, ‘Where have you descended (lodged)?’
فَأَخْبَرْتُهُ فَلَمَّا كَانَ مِنَ الْغَدِ إِذَا هُوَ قَدْ بَكَّرَ عَلَيَّ وَ مَعَهُ خَادِمٌ لَهُ عَلَى رَأْسِهَا خِوَانٌ عَلَيْهَا مِنْ ضُرُوبِ الطَّعَامِ فَقُلْتُ مَا هَذَا رَحِمَكَ اللَّهُ
I informed him. When it was the next morning, behold he came early morning to me and there was a servant of his with him. Upon his head was a tray upon which were a variety of food. I said, ‘What is this? May Allah-azwj Mercy you!’
فَقَالَ سُبْحَانَ اللَّهِ أَ لَمْ أَرْوِ لَكَ الْحَدِيثَ بِالْأَمْسِ عَنْ أَبِي جَعْفَرٍ ع ثُمَّ انْصَرَفَ.
He said, ‘Glory be to Allah-azwj! Did I not report the Hadeeth to you yesterday from Abu Ja’far-asws?’ Then he left’’.[185]
11- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ فِقْهِ الضَّيْفِ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ صَاحِبِهِ وَ مِنْ طَاعَةِ الْمَرْأَةِ لِزَوْجِهَا أَنْ لَا تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِهِ وَ أَمْرِهِ وَ مِنْ صَلَاحِ الْعَبْدِ وَ نُصْحِهِ لِمَوْلَاهُ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ مَوَالِيهِ وَ أَمْرِهِمْ
(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Ahmad Bin Hilal, from Marwak Bin Ubeyd, from Nasheet Bin Salih, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘It is from the understanding of a guest that he should not fast voluntarily except with permission of his companions, and from obedience of the wife to her husband that she should not fast voluntarily except by his permission and his instructions, and from correctness of the slave and his good advice to his master that he should not fast voluntarily except with permission of his masters and their instructions.
وَ مِنْ بِرِّ الْوَلَدِ أَنْ لَا يَصُومَ تَطَوُّعاً وَ لَا يَحُجَّ تَطَوُّعاً وَ لَا يُصَلِّيَ تَطَوُّعاً إِلَّا بِإِذْنِ أَبَوَيْهِ وَ أَمْرِهِمَا وَ إِلَّا كَانَ الضَّيْفُ جَاهِلًا وَ الْمَرْأَةُ عَاصِيَةً وَ كَانَ الْعَبْدُ فَاسِداً عَاصِياً غَاشّاً وَ كَانَ الْوَلَدُ عَاقّاً قَاطِعاً لِلرَّحِمِ.
And it is from the righteousness of a son that he should neither fast voluntarily, nor perform voluntary Hajj, nor pray voluntary Salat except by permission of his parent and their instruction, and except if the guest is ignorant, and the wife is disobedient, and the slave was corrupt, disobedient, fraudulent, and the son was disloyal, terminator of the kinship’’.[186]
12- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَامَ يَوْمَ الْجُمُعَةِ صَبْراً وَ احْتِسَاباً أُعْطِيَ أَجْرَ عَشَرَةِ أَيَّامٍ غُرٍّ زُهْرٍ لَا تُشَاكِلُهُنَّ أَيَّامُ الدُّنْيَا.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who fasts the day of Friday patiently and in anticipation would be Given Recompense of ten bright shining days, not resembling days of the world’’.[187]
13- يج، الخرائج و الجرائح رَوَى إِسْحَاقُ بْنُ عَبْدِ اللَّهِ الْعَلَوِيُّ الْعُرَيْضِيُّ قَالَ: رَكِبَ أَبِي وَ عُمُومَتِي إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع وَ قَدِ اخْتَلَفُوا فِي الْأَرْبَعَةِ أَيَّامٍ الَّتِي تُصَامُ فِي السَّنَةِ وَ هُوَ مُقِيمٌ بِصَرْيَا قَبْلَ مَصِيرِهِ إِلَى سُرَّمَنْرَأَى
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Is’haq Bin Abdullah Al alawy Al Ureyzi who said,
‘My father and my paternal uncles rode to Abu Al-Hassan Ali-asws Bin Muhammad-asws, and they had differed regarding the four days which to fast in during the year, and he-asws was staying at Sarya before his-asws travel to Surmanrayy.
فَقَالَ جِئْتُمْ تَسْأَلُونِّي عَنِ الْأَيَّامِ الَّتِي تُصَامُ فِي السَّنَةِ
He-asws said: ‘You have come to ask me-asws about the days which are to be fasted in the year.
فَقَالُوا مَا جِئْنَا إِلَّا لِهَذَا
They said, ‘We have not come except for this!’
فَقَالَ الْيَوْمُ السَّابِعَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ وَ هُوَ الْيَوْمُ الَّذِي وُلِدَ فِيهِ رَسُولُ اللَّهِ ص وَ الْيَوْمُ السَّابِعُ وَ الْعِشْرُونَ مِنْ رَجَبٍ وَ هُوَ الْيَوْمُ الَّذِي بُعِثَ فِيهِ رَسُولُ اللَّهِ ص وَ الْيَوْمُ الْخَامِسُ وَ الْعِشْرُونَ مِنْ ذِي الْقَعْدَةِ وَ هُوَ الْيَوْمُ الَّذِي دُحِيَتْ فِيهِ الْأَرْضُ وَ الْيَوْمُ الثَّامِنَ عَشَرَ مِنْ ذِي الْحِجَّةِ وَ هُوَ الْغَدِيرُ.
He-asws said: ‘The seventeenth day of Rabbi Al-Awwal, and it is the day in which Rasool-Allah‑saww was blessed to his parents-asws, and the twenty-seventh day of Rajab, and it is the day in which Rasool-Allah-saww had been Dispatched (as Prophet-saww), and the twenty-fifth day of Zil Qa’da, and it is the day in which the earth was spread, and the eighteenth day of Zul Hijjaj, and the is the (Eid) Al-Ghadeer’’.[188]
14- سر، السرائر مِنْ كِتَابِ حَرِيزٍ قَالَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ ع لَا قِرَانَ بَيْنَ صَوْمَيْنِ.
(The book) ‘Al Saraair’, from the book of Hareyz who said, ‘Zurara said,
‘Abu Ja’far-asws said: ‘Do not pair between two fasts!’ (i.e. two days without breaking in between)’’.[189]
15- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلٍ عَنِ ابْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ كَرَّامٍ قَالَ: حَلَفْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي أَنْ لَا آكُلَ طَعَاماً بِنَهَارٍ حَتَّى يَقُومَ قَائِمُ آلِ مُحَمَّدٍ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ رَجُلٌ مِنْ شِيعَتِكَ جَعَلَ لِلَّهِ عَلَيْهِ أَنْ لَا يَأْكُلَ طَعَاماً بِالنَّهَارِ أَبَداً حَتَّى يَقُومَ قَائِمُ آلِ مُحَمَّدٍ ع
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Muhammad, from Sahl, from Ibn Shamoun, from Al Asamma, from Karram who said,
‘I swore in what is between me and myself that I will not eat food at daytime until the rising of Al Qaim-ajfj of Progeny-asws of Muhammad-saww. I entered to see Abu Abdullah-asws. I said to him-asws, ‘A man from your-asws Shias has made it for Allah-azwj upon him that he will not eat food at daytime, ever, until rising of Qaim-ajfj of Progeny-asws of Muhammad-saww!’
فَقَالَ صُمْ يَا كَرَّامُ وَ لَا تَصُمِ الْعِيدَيْنِ وَ لَا ثَلَاثَةَ أَيَّامِ التَّشْرِيقِ وَ لَا إِذَا كُنْتَ مُسَافِراً.
He-asws said: ‘Fast O Karram and do not fast the two Eids, nor three days of Al-Tashreeq (11th to 13th Zulhijjah), nor when you are travelling’’.[190]
16- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع يَجُوزُ لِلصَّائِمِ الْمُتَطَوِّعِ أَنْ يُفْطِرَ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘It is allowed for the one fasting voluntarily that he breaks’’.[191]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع لَا وِصَالَ فِي الصِّيَامِ وَ لَا صَمْتَ مَعَ الصِّيَامِ.
By this chain, he-asws said: ‘Ali-asws said: ‘There is no connecting in the fasts (without breaking in between), nor silence with the fasting’’.[192]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا صَمْتَ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ وَ لَا وِصَالَ فِي صِيَامٍ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘There is no silence from morning to the night, nor connecting in the fasts (without breaking in between)’’.[193]
وَ بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ عَلِيٌّ ع عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ إِنْ لَمْ أَصُمْ يَوْمَ الْأَضْحَى فَأَنْتَ طَالِقٌ
And by this chain, he-asws said: ‘Ali-asws was asked about a man who said to his wife, ‘If I don’t fast on the day of (Eid) Al-Azha, then you are divorced!’’
فَقَالَ إِنْ صَامَ فَقَدْ أَخْطَأَ السُّنَّةَ وَ خَالَفَهَا وَ اللَّهُ وَلِيُّ عُقُوبَتِهِ وَ مَغْفِرَتِهِ وَ لَمْ تُطَلَّقِ امْرَأَتُهُ وَ يَنْبَغِي أَنْ يُؤَدِّبَهُ الْإِمَامُ بِشَيْءٍ مِنَ الضَّرْبِ.
He-asws said: ‘If he fasts then he has erred the Sunnah and has opposed it and Allah-azwj will be in charge of his Punishment and his Forgiveness, and his wife is not divorced, and it is befitting that the Imam would discipline him from the beatings’’.[194]
17- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ جَعْفَرِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ صَوْمِ يَوْمِ عَرَفَةَ فَقَالَ عِيدٌ مِنْ أَعْيَادِ الْمُسْلِمِينَ وَ يَوْمُ دُعَاءٍ وَ مَسْأَلَةٍ
(The book) ‘Majaalis’ of the sheykh – from Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ali Bin Habeyshi, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Safwan Bin Yahya, and Ja’far Bin Isa, from Al-Husayn Bin Abu Gundar, from his father,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about fast on the day of Arafaah. He-asws said: ‘An Eid from Eids of the Muslims, and a day of supplication, and asking’.
قُلْتُ فَصَوْمُ يَوْمِ عَاشُورَاءَ
I said, ‘Fast on the day of Ashura?’
قَالَ ذَاكَ يَوْمٌ قُتِلَ فِيهِ الْحُسَيْنُ ع فَإِنْ كُنْتَ شَامِتاً فَصُمْ
He-asws said: ‘A day in which Al-Husayn-asws was killed. If you are gloating, then fast!’
ثُمَّ قَالَ إِنَّ آلَ أُمَيَّةَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَ مَنْ أَعَانَهُمْ عَلَى قَتْلِ الْحُسَيْنِ ع مِنْ أَهْلِ الشَّامِ نَذَرُوا نَذْراً إِنْ قُتِلَ الْحُسَيْنُ ع وَ سَلِمَ مَنْ خَرَجَ إِلَى الْحُسَيْنِ ع وَ صَارَتِ الْخِلَافَةُ فِي آلِ أَبِي سُفْيَانَ أَنْ يَتَّخِذُوا ذَلِكَ الْيَوْمَ عِيداً لَهُمْ يَصُومُونَ فِيهِ شُكْراً وَ يُفَرِّحُونَ أَوْلَادَهُمْ
Then he-asws said: ‘The progeny of Umayya, may the Curse of Allah-azwj be upon them, from the ones assisting them upon killing Al-Husayn-asws, from the people of Syria! They had vowed a vow, if Al-Husayn-asws is killed and the ones who had gone out to (kill) Al-Husayn-asws were safe, and the caliphate comes to be in the progeny of Abu Sufyan, they would be taking that day as an Eid (festival) for them. They would be fasting during it as thanking (Allah-azwj) and their children would be rejoicing.
فَصَارَتْ فِي آلِ أَبِي سُفْيَانَ سُنَّةً إِلَى الْيَوْمِ فِي النَّاسِ وَ اقْتَدَى بِهِمُ النَّاسُ جَمِيعاً فَلِذَلِكَ يَصُومُونَهُ وَ يُدْخِلُونَ عَلَى عِيَالاتِهِمْ وَ أَهَالِيهِمُ الْفَرَحَ ذَلِكَ الْيَوْمَ
Thus, it became a sunnah (a way of conduct) among the progeny of Abu Sufyan until today among the people, and all the people were led by them. For that reason, they are fasting it, and they are entering the joy upon their dependants and their families on that day’’.
ثُمَّ قَالَ إِنَّ الصَّوْمَ لَا يَكُونُ لِلْمُصِيبَةِ وَ لَا يَكُونُ إِلَّا شُكْراً لِلسَّلَامَةِ وَ إِنَّ الْحُسَيْنَ ع أُصِيبَ فَإِنْ كُنْتَ مِمَّنْ أُصِيبَ بِهِ فَلَا تَصُمْ وَ إِنْ كُنْتَ شَامِتاً مِمَّنْ تَبَرَّكَ بِسَلَامَةِ بَنِي أُمَيَّةَ فَصُمْ شُكْراً لِلَّهِ تَعَالَى.
Then he-asws said: ‘The fasting cannot be for the difficulty (calamity), nor can it be except thanking for the safety, and Al-Husayn-asws was hit (afflicted). If you were to be from the ones hit (afflicted) with him-asws, do not fast, and if you were to be gloating, from the ones who are getting blessed by safety of the clan of Umayya, then fast thanking to Allah-azwj the Exalted!’’ [195]
وَ عَنْهُ، عَنِ ابْنِ عُبْدُونٍ عَنِ ابْنِ الزُّبَيْرِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْأَصَمِّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَعْمَرِ بْنِ يَحْيَى أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ ع يَقُولُ لَا يَسْأَلُ اللَّهُ عَبْداً عَنْ صَلَاةٍ بَعْدَ الْفَرِيضَةِ وَ عَنْ صَدَقَةٍ بَعْدَ الزَّكَاةِ وَ لَا عَنْ صَوْمٍ بَعْدَ شَهْرِ رَمَضَانَ.
And from him, from Ibn Ubdous, from Ibn Al Zubeyr, from Ibn Fazzal, from Muhammad Bin Khalid Al Asamma, from Sa’alba Bin Maymoun, from Ma’mar Bin Yahya,
‘He heard Abu Ja’far-asws saying: ‘Allah-azwj will not Question a servant about any Salat, after the obligatory Salat, and about any charity after the Zakat, nor about fasting after the month of Ramazan’’.[196]
18- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: أَوْفَتِ السَّفِينَةُ يَوْمَ عَاشُورَاءَ عَلَى الْجُودِيِّ فَأَمَرَ نُوحٌ مَنْ مَعَهُ مِنَ الْإِنْسِ وَ الْجِنِّ بِصَوْمِهِ وَ هُوَ الْيَوْمُ الَّذِي تَابَ اللَّهُ فِيهِ عَلَى آدَمَ وَ هُوَ الْيَوْمُ الَّذِي يَقُومُ فِيهِ قَائِمُنَا أَهْلَ الْبَيْتِ ع.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘The ship stabilised on the day of Ashura upon (mount) Al Judy. Noah-as instructed the ones with him-as, from the humans and the Jinn, to be fasting it, and it is the day in which Allah-azwj Turned to Adam-as, and it is the day in which our-asws Qaim-ajfj, of People-asws of the Household, will be rising’’.[197]
19- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَجُلًا شَكَا إِلَيْهِ أَنَّ امْرَأَتَهُ تُكْثِرُ الصَّوْمَ فَتَمْنَعُهُ نَفْسَهَا فَقَالَ لَا صَوْمَ لَهَا إِلَّا بِإِذْنِكَ إِلَّا فِي وَاجِبٍ عَلَيْهَا أَنْ تَصُومَهُ.
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, a man had complained to him‑asws of his wife frequenting the fasting, so she prevented herself to him. He-asws said: ‘There is not fast for her except with your permission except regarding the obligatory upon her to be fasting it’’.[198]
20- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: لَا يُصَامُ يَوْمُ الْفِطْرِ وَ لَا يَوْمُ الْأَضْحَى وَ لَا ثَلَاثَةُ أَيَّامٍ بَعْدَهُ وَ هِيَ أَيَّامُ التَّشْرِيقِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ هِيَ أَيَّامُ أَكْلٍ وَ شُرْبٍ وَ بِعَالٍ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘There is neither fasting on the day of (Eid) Al-Fitr, nor the day of (Eid) Al-Azha, nor three days after it, and these are the days of ‘Al-Tashreeq’, for Rasool-Allah-saww said: ‘These are days of eating and drinking and marital relations’’.[199]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ كَرِهَ صَوْمَ الْأَبَدِ وَ كَرِهَ الْوِصَالَ فِي الصَّوْمِ وَ هُوَ أَنْ يَصِلَ يَوْمَيْنِ أَوْ أَكْثَرَ لَا يُفْطِرُ مِنَ اللَّيْلِ.
And from Rasool-Allah-saww, he-saww disliked the fasting all days, and disliked the connecting in the fasting, and it is connecting the two days or more, not breaking from the night’’.[200]
[1] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 1
[2] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 2
[3] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 3
[4] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 4
[5] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 5
[6] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 6
[7] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 7
[8] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 8
[9] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 9
[10] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 10
[11] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 11
[12] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 12
[13] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 13
[14] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 14
[15] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 15
[16] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 16
[17] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 17
[18] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 18
[19] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 19
[20] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 20
[21] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 21
[22] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 24 H 22
[23] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 1
[24] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 2
[25] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 3
[26] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 4
[27] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 5
[28] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 6
[29] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 7
[30] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 8
[31] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 9 a
[32] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 9 b
[33] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 10 a
[34] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 10 b
[35] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 10 c
[36] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 10 d
[37] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 10 e
[38] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 11 a
[39] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 11 b
[40] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 12
[41] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 13
[42] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 14
[43] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 15
[44] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 16
[45] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 17
[46] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 18 a
[47] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 18 b
[48] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 18 c
[49] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 18 d
[50] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 18 e
[51] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 18 f
[52] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 19
[53] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 25 H 20
[54] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 26 H 1
[55] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 26 H 2
[56] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 26 H 3
[57] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 26 H 4
[58] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 26 H 5
[59] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 26 H 6
[60] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 1
[61] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 2
[62] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 3
[63] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 4
[64] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 5
[65] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 6
[66] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 7
[67] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 8
[68] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 9
[69] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 10
[70] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 11
[71] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 12
[72] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 13
[73] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 14
[74] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 15
[75] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 16
[76] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 17
[77] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 18
[78] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 19
[79] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 20
[80] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 21
[81] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 22
[82] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 23
[83] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 24
[84] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 25
[85] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 26
[86] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 27
[87] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 28
[88] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 29
[89] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 30
[90] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 31
[91] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 32
[92] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 33
[93] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 27 H 34
[94] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 28 H 1
[95] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 28 H 2
[96] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 28 H 3
[97] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 28 H 4
[98] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 1
[99] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 2
[100] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 3
[101] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 4
[102] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 5
[103] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 6
[104] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 7
[105] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 8
[106] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 9
[107] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 10
[108] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 11
[109] Bihar Al-Anwaar V 93 – The Book of Khums – Ch 29 H 12
[110] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 1
[111] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 2
[112] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 3
[113] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 4
[114] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 5
[115] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 6
[116] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 7
[117] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 8
[118] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 9
[119] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 10
[120] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 11
[121] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 12
[122] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 13
[123] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 14
[124] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 15
[125] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 16
[126] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 17
[127] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 18 a
[128] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 18 b
[129] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 19
[130] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 20
[131] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 21
[132] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 22
[133] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 23
[134] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 24
[135] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 25
[136] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 26 a
[137] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 26 b
[138] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 27
[139] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 28 a
[140] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 28 b
[141] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 29
[142] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 30
[143] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 31
[144] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 32 a
[145] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 32 b
[146] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 32 c
[147] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 33 a
[148] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 33 b
[149] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 33 c
[150] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 33 d
[151] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 33 e
[152] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 33 f
[153] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 34
[154] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 35 a
[155] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 35 b
[156] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 36
[157] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 37
[158] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 38
[159] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 39 a
[160] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 39 b
[161] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 39 c
[162] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 39 d
[163] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 40 a
[164] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 40 b
[165] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 40 c
[166] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 a
[167] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 b
[168] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 c
[169] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 d
[170] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 e
[171] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 f
[172] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 g
[173] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 41 h
[174] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 30 H 42
[175] https://hubeali.com/article/ashura-aamaal
[176] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 1
[177] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 2
[178] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 3
[179] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 4
[180] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 5
[181] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 6
[182] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 7
[183] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 8
[184] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 9
[185] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 10
[186] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 11
[187] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 12
[188] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 13
[189] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 14
[190] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 15
[191] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 16 a
[192] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 16 b
[193] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 16 c
[194] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 16 d
[195] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 17 a
[196] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 17 b
[197] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 18
[198] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 19
[199] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 20 a
[200] Bihar Al-Anwaar V 93 – The Book of Fasts – Ch 31 H 20 b