Tafseer Imam Hassan Al-Askari Part 3

تفسير الإمام العسكري(عليه السلام)

COMMENTARY OF IMAM AL ASKARI^-asws

التفسير المنسوب إلى الامام ابي محمد الحسن بن علي العسكري (عليهم السلام)

COMMENTARY ASSOCIATED TO THE IMAM ABU MUHAMMAD AL HASSAN BIN ALI AL ASKARI^-asws

Part 3 out of 6

(Translated by Hub-e-Ali^-aswsTeam)

Story of the companions of the Saturday (Sabbath)

وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏: كَانَ هَؤُلَاءِ قَوْماً يَسْكُنُونَ عَلَى شَاطِئِ بَحْرٍ، نَهَاهُمُ اللَّهُ وَ أَنْبِيَاؤُهُ عَنِ اصْطِيَادِ السَّمَكِ فِي يَوْمِ السَّبْتِ. فَتَوَصَّلُوا إِلَى حِيلَةٍ لِيُحِلُّوا بِهَا لِأَنْفُسِهِمْ مَا حَرَّمَ اللَّهُ، فَخَدُّوا أَخَادِيدَ وَ عَمِلُوا طُرُقاً تُؤَدِّي إِلَى حِيَاضٍ، يَتَهَيَّأُ لِلْحِيتَانِ الدُّخُولُ فِيهَا مِنْ تِلْكَ الطُّرُقِ، وَ لَا يَتَهَيَّأُ لَهَا الْخُرُوجُ إِذَا هَمَّتْ بِالرُّجُوعِ [مِنْهَا إِلَى اللُّجَجِ‏].

And Ali^-asws Bin Al-Husayn^-asws said: ‘They were a people who were settled upon the shore of a sea. Allah^-azwj and His^-azwj Prophets^-as had forbidden them from catching the fish during the day of Saturday. So they arrived to a ploy in order to permit by it for themselves what Allah^-azwj had Prohibited. They dug up grooves and worked out a path to lead to ditches, to receive the fishes to enter into these from that path, and did not prepare a way-out for these, when they thought of getting out from it to the deep waters.

فَجَاءَتِ الْحِيتَانُ يَوْمَ السَّبْتِ جَارِيَةً عَلَى أَمَانِ اللَّهِ [لَهَا] فَدَخَلَتِ الْأَخَادِيدَ وَ حَصَلَتْ‏ فِي الْحِيَاضِ وَ الْغُدْرَانِ. فَلَمَّا كَانَتْ عَشِيَّةُ الْيَوْمِ- هَمَّتْ بِالرُّجُوعِ مِنْهَا إِلَى اللُّجَجِ لِتَأْمَنَ صَائِدَهَا، فَرَامَتِ الرُّجُوعَ فَلَمْ تَقْدِرْ، وَ أُبْقِيَتْ لَيْلَتَهَا فِي مَكَانٍ يَتَهَيَّأُ أَخْذُهَا [يَوْمَ الْأَحَدِ] بِلَا اصْطِيَادٍ لِاسْتِرْسَالِهَا فِيهِ، وَ عَجْزِهَا عَنِ الِامْتِنَاعِ لِمَنْعِ الْمَكَانِ لَهَا.

So the fishes came on the day of Saturday swimming upon the security of Allah^-azwj for it (Prohibition Order of fishing), and entered the grooves and the ditches. So when it was evening of the day (of Saturday), they thought of returning from it to the deep waters in order to be safe from being hunted. So they desired to return, but were not able, and remained there during the night in a place prepared for their seizure – on the day of Sunday – without the fishing, due to their being lured into it, and their (fishermen’s) frustration from the prohibition preventing the placing of these.

فَكَانُوا يَأْخُذُونَهَا يَوْمَ الْأَحَدِ، وَ يَقُولُونَ: مَا اصْطَدْنَا يَوْمَ السَّبْتِ، إِنَّمَا اصْطَدْنَا فِي الْأَحَدِ، وَ كَذَبَ أَعْدَاءُ اللَّهِ بَلْ كَانُوا آخِذِينَ لَهَا بِأَخَادِيدِهِمُ- الَّتِي عَمِلُوهَا يَوْمَ السَّبْتِ حَتَّى كَثُرَ مِنْ ذَلِكَ مَالُهُمْ وَ ثَرَاؤُهُمْ، وَ تَنَعَّمُوا بِالنِّسَاءِ وَ غَيْرِهِنَّ لِاتِّسَاعِ‏ أَيْدِيهِمْ بِهِ.

So they used to seize them on the day of Sunday, and they were saying, ‘We did not hunt on the day of Saturday, but rather, we hunted during the Sunday’, and they lied, enemies of Allah^-azwj. But, they were seizers of these (fishes) by their grooves which they had dug out on the day of Saturday, to the extent that there was an abundance in their wealth and their prosperities, and they enjoyed with the women and others things due to the capacity of their hands with it.

وَ كَانُوا فِي الْمَدِينَةِ نَيِّفاً وَ ثَمَانِينَ أَلْفاً، فَعَلَ هَذَا مِنْهُمْ سَبْعُونَ أَلْفاً، وَ أَنْكَرَ عَلَيْهِمُ الْبَاقُونَ، كَمَا قَصَّ اللَّهُ تَعَالَى‏ وَ سْئَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كانَتْ حاضِرَةَ الْبَحْرِ الْآيَةَ. وَ ذَلِكَ أَنَّ طَائِفَةً مِنْهُمْ وَعَظُوهُمْ وَ زَجَرُوهُمْ، وَ مِنْ عَذَابِ اللَّهِ خَوَّفُوهُمْ، وَ مِنِ انْتِقَامِهِ وَ شَدِيدِ بَأْسِهِ حَذَّرُوهُمْ، فَأَجَابُوهُمْ عَنْ وَعْظِهِمْ‏ لِمَ تَعِظُونَ قَوْماً اللَّهُ مُهْلِكُهُمْ‏ بِذُنُوبِهِمْ هَلَاكَ الِاصْطِلَامِ‏ أَوْ مُعَذِّبُهُمْ عَذاباً شَدِيداً

And they were in the city of Naifa, eighty thousand. Seventy thousands of them did this deed, and the remainder denied upon them, just as Allah^-azwj the Exalted has Related their story And ask them about the town which was present by the sea [7:163] – the Verse. And that is, a group of them advised them and rebuked them, and scared them from the Punishment of Allah^-azwj, and from His^-azwj Vengeance, and cautioned them of the intensity of its evil. But, they answered them about their advice Why are you advising a people whom Allah will be Destroying [7:164] – due to their sins, the uprooting destruction, or Punish them with a severe Punishment? [7:164]’.

فَأَجَابُوا الْقَائِلِينَ لَهُمْ هَذَا: مَعْذِرَةً إِلى‏ رَبِّكُمْ‏ [هَذَا الْقَوْلُ مِنَّا لَهُمْ مَعْذِرَةٌ إِلَى رَبِّكُمْ‏] إِذْ كَلَّفَنَا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ، فَنَحْنُ نَنْهَى عَنِ الْمُنْكَرِ- لِيَعْلَمَ رَبُّنَا مُخَالَفَتَنَا لَهُمْ، وَ كَرَاهَتَنَا لِفِعْلِهِمْ.

So, they speakers replied to them, ‘This is an excuse to your Lord [7:164] – these words from us to them are an excuse to your Lord^-azwj – when we are encumbered with enjoining the good and forbidding from the evil. Thus, we are forbidding from the evil, for our Lord^-azwj to Know of our opposition to them, and our abhorrence to their deeds.

قَالُوا: وَ لَعَلَّهُمْ يَتَّقُونَ‏ وَ نَعِظُهُمْ أَيْضاً- لَعَلَّهُمْ تَنْجَعُ‏ فِيهِمُ الْمَوَاعِظُ، فَيَتَّقُوا هَذِهِ الْمُوبِقَةَ، وَ يَحْذَرُوا عُقُوبَتَهَا.

They said: And perhaps they would be fearing [7:164] – And we are advising them as well, perhaps the advice would be effective among them, so they would be fearing these grave sins and be cautious of its consequential punishment.

قَالَ اللَّهُ عَزَّ وَ جَلَّ: فَلَمَّا عَتَوْا حَادُّوا وَ أَعْرَضُوا وَ تَكَبَّرُوا عَنْ قَبُولِهِمُ الزَّجْرَ عَنْ ما نُهُوا عَنْهُ قُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ‏ مُبْعَدِينَ عَنِ الْخَيْرِ، مُقْصَيْنَ‏.

Allah^-azwj Mighty and Majestic Said: “So when they were insolent [7:166] – They deviated, and turned away, and were arrogant about their acceptance of the rebuke from what We had Forbidden from it, We Said to them: “Become apes, despised!” [7:166] – banished from the goodness, short’.

قَالَ فَلَمَّا نَظَرَ الْعَشَرَةُ الْآلَافِ وَ النَّيِّفُ- أَنَّ السَّبْعِينَ أَلْفاً لَا يَقْبَلُونَ مَوَاعِظَهُمْ، وَ لَا يَحْفِلُونَ‏ بِتَخْوِيفِهِمْ إِيَّاهُمْ وَ تَحْذِيرِهِمْ لَهُمْ، اعْتَزَلُوهُمْ إِلَى قَرْيَةٍ أُخْرَى قَرِيبَةٍ مِنْ قَرْيَتِهِمْ‏ وَ قَالُوا: نَكْرَهُ أَنْ يَنْزِلَ بِهِمْ عَذَابُ اللَّهِ وَ نَحْنُ فِي خِلَالِهِمْ.

He^-asws said: ‘So when the ten thousand and more looked at the seventy thousand that they were neither accepting their advice, nor were they concerned of their scaring them and cautioning to them, they isolated from them to a another town nearby from their town, and they said, ‘We dislike it that a Punishment of Allah^-azwj would descend with them and we would be in their midst’.

فَأَمْسَوْا لَيْلَةً، فَمَسَخَهُمُ اللَّهُ تَعَالَى كُلَّهُمْ قِرَدَةً [خَاسِئِينَ‏]، وَ بَقِيَ بَابُ الْمَدِينَةِ مُغْلَقاً لَا يَخْرُجُ مِنْهُ أَحَدٌ [وَ لَا يَدْخُلُهُ أَحَدٌ]. وَ تَسَامَعَ بِذَلِكَ أَهْلُ الْقُرَى فَقَصَدُوهُمْ، وَ تَسَنَّمُوا حِيطَانَ الْبَلَدِ، فَاطَّلَعُوا عَلَيْهِمْ فَإِذَا هُمْ كُلُّهُمْ رِجَالُهُمْ وَ نِسَاؤُهُمْ قِرَدَةٌ- يَمُوجُ بَعْضُهُمْ فِي بَعْضٍ- يَعْرِفُ هَؤُلَاءِ النَّاظِرُونَ مَعَارِفَهُمْ وَ قَرَابَاتِهِمْ وَ خُلَطَاءَهُمْ، يَقُولُ الْمُطَّلِعُ لِبَعْضِهِمْ: أَنْتَ فُلَانٌ أَنْتَ فُلَانَةُ فَتَدْمَعُ عَيْنُهُ، وَ يُومِئُ بِرَأْسِهِ (بِلَا، أَوْ نَعَمْ).

So, they left the night before, and Allah^-azwj the Exalted Transformed all of them as apes – despised – and the gate of the city remained locked, no one coming out from it nor anyone entering into it. And the people of the town came to hear about that, so they went over and climbed over the wall of the town, and noticed them, that all of them, their men and their women were apes waving to each other. These onlookers recognised their known ones, and their relatives, and the ones who used to mingle with them. The onlookers said to one of them, ‘Are you so and so? Are you so and so?’ So, his eyes filled up with tears, and he gestured with his head (with ‘yes’, or ‘no’).

فَمَا زَالُوا كَذَلِكَ ثَلَاثَةَ أَيَّامٍ، ثُمَّ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ [عَلَيْهِمْ‏] مَطَراً وَ رِيحاً- فَجَرَفَهُمْ‏ إِلَى الْبَحْرِ، وَ مَا بَقِيَ مَسْخٌ بَعْدَ ثَلَاثَةِ أَيَّامٍ، وَ إِنَّمَا الَّذِينَ تَرَوْنَ مِنْ هَذِهِ الْمُصَوَّرَاتِ بِصُوَرِهَا- فَإِنَّمَا هِيَ أَشْبَاهُهَا، لَا هِيَ بِأَعْيَانِهَا وَ لَا مِنْ نَسْلِهَا.

They did not cease to be like that for three days. Then Allah^-azwj Mighty and Majestic Sent upon them, rain and wind which swept them away into the sea, and there did not remain a transformed one after three days. And rather, those whom you are seeing from these faces with these images (of apes today), it is their resemblance. It is neither these ones exactly, nor from their lineage’’.

تفسير الإمام العسكري (عليه السلام)

TAFSEER OF IMAM AL-ASKARI^-asws

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah^-azwj the Beneficent, the Merciful

137 ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ إِنَّ اللَّهَ تَعَالَى مَسَخَ هَؤُلَاءِ لِاصْطِيَادِ السَّمَكِ فَكَيْفَ تَرَى عِنْدَ اللَّهِ عَزَّ وَ جَلَّ [يَكُونُ‏] حَالُ مَنْ قَتَلَ أَوْلَادَ رَسُولِ اللَّهِ ص وَ هَتَكَ حَرِيمَهُ! إِنَّ اللَّهَ تَعَالَى وَ إِنْ لَمْ يَمْسَخْهُمْ فِي الدُّنْيَا، فَإِنَّ الْمُعَدَّ لَهُمْ مِنْ عَذَابِ [اللَّهِ فِي‏] الْآخِرَةِ [أَضْعَافُ‏] أَضْعَافِ عَذَابِ الْمَسْخِ.

S 137 – The Ali^-asws Bin Al-Husayn^-asws said: ‘Allah^-azwj the Exalted Transformed those fish catchers (killers), so how do you see in the Presence of Allah^-azwj Mighty and Majestic, the state of the one who killed the children of Rasool-Allah^-saww and violated his^-saww sanctity? Surely Allah^-azwj the Exalted, if He^-azwj does not Transform them in the world, so the Preparation for them from the Punishments of Allah^-azwj in the Hereafter, would be a multiple of the Punishment of the transformation’.

فَقِيلَ لَهُ: يَا ابْنَ رَسُولِ اللَّهِ فَإِنَّا قَدْ سَمِعْنَا مِنْكَ هَذَا الْحَدِيثَ- فَقَالَ لَنَا بَعْضُ النُّصَّابِ: فَإِنْ كَانَ قَتْلُ الْحُسَيْنِ ع بَاطِلًا- فَهُوَ أَعْظَمُ مِنْ صَيْدِ السَّمَكِ فِي السَّبْتِ، أَ فَمَا كَانَ يَغْضَبُ اللَّهُ عَلَى قَاتِلِيهِ- كَمَا غَضِبَ عَلَى صَيَّادِي السَّمَكِ

So it was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! We have (got the people to) hear this Hadeeth from you^-asws, so one of the Nasibis said to us, ‘If it was such that the killing of Al-Husayn^-asws was unlawful – so it was greater than catching the fish during the Saturday. Allah^-azwj was not Wrathful upon his^-asws killers – just as He^-azwj was Wrathful upon the hunters of the fish!’

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قُلْ لِهَؤُلَاءِ النُّصَّابِ: فَإِنْ كَانَ إِبْلِيسُ مَعَاصِيهِ أَعْظَمَ مِنْ‏ مَعَاصِي مَنْ كَفَرَ بِإِغْوَائِهِ، فَأَهْلَكَ اللَّهُ تَعَالَى مَنْ شَاءَ مِنْهُمْ كَقَوْمِ نُوحٍ وَ فِرْعَوْنَ، وَ لَمْ‏ يُهْلِكْ إِبْلِيسَ وَ هُوَ أَوْلَى بِالْهَلَاكِ، فَمَا بَالُهُ أَهْلَكَ هَؤُلَاءِ الَّذِينَ قَصُرُوا عَنْ إِبْلِيسَ فِي عَمَلِ الْمُوبِقَاتِ، وَ أَمْهَلَ إِبْلِيسَ مَعَ إِيثَارِهِ لِكَشْفِ الْمُخْزِيَاتِ‏ أَلَا كَانَ رَبُّنَا عَزَّ وَ جَلَّ حَكِيماً بِتَدْبِيرِهِ وَ حُكْمِهِ- فِيمَنْ أَهْلَكَ وَ فِيمَنِ اسْتَبْقَى.

Ali^-asws Bin Al-Husayn^-asws said: ‘Say to these Nasibis, ‘So if it was such that the disobedience of Iblees^-la was greater than the disobedience of the ones who disbelieved due to his^-la insinuations, then Allah^-azwj Destroyed the ones He^-azwj So Desired to from them, like the people of Noah^-as and Pharaoh^-la, and did not Destroy Iblees^-la, and he^-la was more deserving with the destruction. So what is the matter He^-azwj Destroyed them, those who were less than Iblees^-la in the grievous deeds, and Iblees^-la was Respited along with his^-la impacts of Prohibited (acts). Isn’t our Lord^-azwj Wise in His^-azwj Plans and Decisions – regarding the ones He^-azwj Destroys and regarding the ones He^-azwj Lets to remain?’

فَكَذَلِكَ هَؤُلَاءِ الصَّائِدُونَ [لِلسَّمَكِ‏] فِي السَّبْتِ، وَ هَؤُلَاءِ الْقَاتِلُونَ لِلْحُسَيْنِ ع يَفْعَلُ فِي الْفَرِيقَيْنِ- مَا يَعْلَمُ أَنَّهُ أَوْلَى بِالصَّوَابِ وَ الْحِكْمَةِ، لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ‏.

Similar to that are these hunters of the fish during the Saturday, and these killers of Al-Husayn^-asws have been Dealt with differently – what He^-azwj Knows as being more correct and wise He cannot be questioned concerning what He Does and they shall be questioned [21:23]’.

 138 ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَمَا إِنَّ هَؤُلَاءِ الَّذِينَ اعْتَدَوْا فِي السَّبْتِ لَوْ كَانُوا حِينَ هَمُّوا بِقَبِيحِ أَفْعَالِهِمْ- سَأَلُوا رَبَّهُمْ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- أَنْ يَعْصِمَهُمْ مِنْ ذَلِكَ لَعَصَمَهُمْ، وَ كَذَلِكَ النَّاهُونَ لَهُمْ لَوْ سَأَلُوا اللَّهَ عَزَّ وَ جَلَّ- أَنْ يَعْصِمَهُمْ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لَعَصَمَهُمْ،

S 138 – Then Ali^-asws Bin Al-Husayn^-asws said: ‘As for those who exceeded during the Saturday, had they, when they thought with the ugliness of their deeds, asked their Lord^-azwj by the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws to Protect them from that, He^-azwj would have Protected them, and Similar to that are those that forbid them. Had they (also) asked Allah^-azwj Mighty and Majestic that He^-azwj Protects them, by the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws, He^-azwj would have Protected them.

وَ لَكِنَّ اللَّهَ تَعَالَى لَمْ يُلْهِمْهُمْ ذَلِكَ، وَ لَمْ يُوَفِّقْهُمْ لَهُ فَجَرَتْ مَعْلُومَاتُ اللَّهِ تَعَالَى فِيهِمْ- عَلَى مَا كَانَ سَطَرَهُ فِي اللَّوْحِ الْمَحْفُوظِ.

But Allah^-azwj the Exalted did not Inspire them for that and did not Incline them for it. Thus, flowed the information of Allah^-azwj the Exalted regarding them – upon what was veiled in the Guarded Tablet’.

 139وَ قَالَ الْبَاقِرُ ع فَلَمَّا حَدَّثَ عَلِيُّ بْنُ الْحُسَيْنِ ع بِهَذَا الْحَدِيثِ، قَالَ لَهُ بَعْضُ مَنْ فِي مَجْلِسِهِ: يَا ابْنَ رَسُولِ اللَّهِ كَيْفَ يُعَاقِبُ‏ اللَّهُ- وَ يُوَبِّخُ هَؤُلَاءِ الْأَخْلَافَ عَلَى قَبَائِحَ أَتَى بِهَا أَسْلَافُهُمْ وَ هُوَ يَقُولُ عَزَّ وَ جَلَّ: وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى‏

S 139 – And Al-Baqir^-asws said: ‘So when Ali^-asws Bin Al-Husayn^-asws narrated with this Hadeeth, someone in his^-asws gathering said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! How come Allah^-azwj Punished and Rebuked those of the posterity upon the ugliness committed by their ancestors, and He^-azwj the Mighty and Majestic is Saying: and no bearer of burden shall bear the burden of another [6:164]?’

فَقَالَ زَيْنُ الْعَابِدِينَ ع: إِنَّ الْقُرْآنَ [نَزَلَ‏] بُلْغَةِ الْعَرَبِ، فَهُوَ يُخَاطِبُ فِيهِ أَهْلَ [هَذَا] اللِّسَانِ بِلُغَتِهِمْ، يَقُولُ الرَّجُلُ التَّمِيمِيُ‏ قَدْ أَغَارَ قَوْمُهُ عَلَى بَلَدٍ وَ قَتَلُوا مَنْ فِيهِ-: أَغَرْتُمْ عَلَى بَلَدِ كَذَا [وَ كَذَا] وَ قَتَلْتُمْ‏ كَذَا، وَ يَقُولُ الْعَرَبِيُّ أَيْضاً: نَحْنُ فَعَلْنَا بِبَنِي فُلَانٍ، وَ نَحْنُ سَبَيْنَا آلَ فُلَانٍ وَ نَحْنُ خَرَّبْنَا بَلَدَ كَذَا، لَا يُرِيدُ أَنَّهُمْ بَاشَرُوا ذَلِكَ، وَ لَكِنْ يُرِيدُ هَؤُلَاءِ بِالْعَذْلِ‏ وَ أُولَئِكَ بِالافْتِخَارِ أَنَّ قَوْمَهُمْ فَعَلُوا كَذَا.

So Zain Al-Abideen^-asws said: ‘The Quran was Revealed in the language of the Arabs, therefore it addresses the people of this language in their language. (For example) the man of Al-Tameem whose people had attacked a city and killed the ones in it, would say, ‘We attacked upon such and such city and killed such and such’. And the Arab is saying as well, ‘We dealt with the clan of so and so, and we imprisoned the family of so and so, and we went to war against such and such city’, he does not mean personally by that, but he intends those with the reproach, and those with the pride, that his people did like that.

وَ قَوْلُ اللَّهِ تَعَالَى فِي هَذِهِ الْآيَاتِ- إِنَّمَا هُوَ تَوْبِيخٌ لِأَسْلَافِهِمْ، وَ تَوْبِيخُ الْعَذْلِ عَلَى هَؤُلَاءِ الْمَوْجُودِينَ، لِأَنَّ ذَلِكَ هُوَ اللُّغَةُ الَّتِي بِهَا أُنْزِلَ الْقُرْآنُ، فَلِأَنَّ هَؤُلَاءِ الْأَخْلَافَ أَيْضاً رَاضُونَ بِمَا فَعَلَ أَسْلَافُهُمْ، مُصَوِّبُونَ ذَلِكَ لَهُمْ، فَجَازَ أَنْ يُقَالَ [لَهُمْ‏]: أَنْتُمْ فَعَلْتُمْ، أَيْ إِذْ رَضِيتُمْ بِقَبِيحِ فِعْلِهِمْ‏.

And the Words of Allah^-azwj the Exalted in this Verse – rather it is a Rebuke to their ancestors and a Rebuke upon these existing ones, because that is the language by which the Quran was Revealed. Thus, it Curses these ones of posterity as well for being in agreement with what their ancestors had done, aiming that to them. Therefore, it is allowed that it be said to them, ‘You did so’ – i.e., when you are pleased with the ugliness of their deeds’.

قَوْلُهُ عَزَّ وَ جَلَ‏ وَ إِذْ قالَ مُوسى‏ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً قالُوا أَ تَتَّخِذُنا هُزُواً قالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجاهِلِينَ قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما هِيَ قالَ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ لا فارِضٌ وَ لا بِكْرٌ عَوانٌ بَيْنَ ذلِكَ فَافْعَلُوا ما تُؤْمَرُونَ قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما لَوْنُها قالَ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ صَفْراءُ فاقِعٌ لَوْنُها تَسُرُّ النَّاظِرِينَ قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما هِيَ إِنَّ الْبَقَرَ تَشابَهَ عَلَيْنا وَ إِنَّا إِنْ شاءَ اللَّهُ لَمُهْتَدُونَ قالَ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ لا ذَلُولٌ تُثِيرُ الْأَرْضَ وَ لا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لا شِيَةَ فِيها قالُوا الْآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ وَ إِذْ قَتَلْتُمْ نَفْساً فَادَّارَأْتُمْ فِيها وَ اللَّهُ مُخْرِجٌ ما كُنْتُمْ تَكْتُمُونَ فَقُلْنا اضْرِبُوهُ بِبَعْضِها كَذلِكَ يُحْيِ اللَّهُ الْمَوْتى‏ وَ يُرِيكُمْ آياتِهِ لَعَلَّكُمْ تَعْقِلُونَ‏

The Words of the Mighty and Majestic: And when Musa said to his people: ‘Allah is Commanding you that you should be slaughtering a cow’. They said: ‘Are you taking us for mockery?’ He said: ‘I seek Refuge with Allah from becoming one of the ignorant ones’. [2:67] 

They said: ‘Supplicate for us to your Lord to clarify for us what it is’. He said: He is Saying, “It is a cow neither with calves nor a virgin, of an age between that; therefore do what you are being Commanded”. [2:68]

They said: ‘Supplicate for us to your Lord to Clarify for us what its colour is’. He said, ‘He^-azwj is Saying: “It is bright yellow, such that its colour delighting the beholders”. [2:69]

They said: ‘Supplicate for us to your Lord to Clarify for us what it is. The cows are alike upon us, and we will, if Allah so Desires, be guided aright. [2:70]

He said: ‘He is Saying: “It is neither a cow trained to plough the land, nor irrigate the farm, sound, there being no blemish in it”. They said: ‘Now you have come with the Truth’. So they slaughtered it, and they were almost not doing it. [2:71]

And when you killed a soul, so you disputed with regards to it, and Allah was to Bring forth what you were concealing [2:72]

So We Said: Strike it with part of it. Thus Allah Revives the dead, and He Shows you His Signs so that you may be minding [2:73]

[قِصَّةُ ذَبْحِ بَقَرَةِ بَنِي إِسْرَائِيلَ وَ سَبَبِهَا:]

Story of slaughtering of a cow by the Children of Israel and its reason

140 قَالَ الْإِمَامُ‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِيَهُودِ الْمَدِينَةِ: وَ اذْكُرُوا إِذْ قالَ مُوسى‏ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً تَضْرِبُونَ بِبَعْضِهَا هَذَا الْمَقْتُولَ بَيْنَ أَظْهُرِكُمْ لِيَقُومَ حَيّاً سَوِيّاً بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ، وَ يُخْبِرَكُمْ بِقَاتِلِهِ.

S 140 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said to the Jews of Al-Medina: “And recall when Musa said to his people: Allah is Commanding you that you should be slaughtering a cow – to be striking with a part of it, this murdered one who is between you apparently, for him to be standing up alive, complete, by the Permission of Allah^-azwj Mighty and Majestic, and he would inform you all with his murderer”.

وَ ذَلِكَ حِينَ أُلْقِيَ الْقَتِيلُ بَيْنَ أَظْهُرِهِمْ، فَأَلْزَمَ مُوسَى ع أَهْلَ الْقَبِيلَةِ بِأَمْرِ اللَّهِ تَعَالَى أَنْ يَحْلِفَ خَمْسُونَ مِنْ أَمَاثِلِهِمْ بِاللَّهِ الْقَوِيِّ الشَّدِيدِ- إِلَهِ [مُوسَى وَ] بَنِي إِسْرَائِيلَ، مُفَضِّلِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ عَلَى الْبَرَايَا أَجْمَعِينَ [إِنَّا] مَا قَتَلْنَاهُ، وَ لَا عَلِمْنَا لَهُ قَاتِلًا،

And that was when the (body of) the murdered one was thrown in their midst. So Musa^-as necessitated the people of the tribe, by the Command of Allah^-azwj the Exalted, that fifty of their like should take an oath with Allah^-azwj, the intensely strong ones, to (swear) to him^-as – Musa^-asws – and to the Children of Israel, extolling the merits of Muhammad^-saww and his^-saww goodly Progeny^-asws upon the absolution of the entirety of them that, ‘We did not kill him, nor do we know for him, a killer’.

فَإِنْ حَلَفُوا بِذَلِكَ غَرِمُوا دِيَةَ الْمَقْتُولِ، وَ إِنْ نَكَلُوا نَصُّوا عَلَى الْقَاتِلِ أَوْ أَقَرَّ الْقَاتِلُ فَيُقَادُ مِنْهُ فَإِنْ لَمْ يَفْعَلُوا حُبِسُوا فِي مَحْبَسٍ ضَنْكٍ- إِلَى أَنْ يَحْلِفُوا أَوْ يُقِرُّوا أَوْ يَشْهَدُوا عَلَى الْقَاتِلِ.

Thus, if they do swear with that, they would be fined the wergild of the killed one. And if they state the identity of the murderer, or acknowledge the killing, so he would be led from it. But, if they do not do it, they would be imprisoned in a narrow prison until they either swear, or acknowledge, or testify upon the killer.

فَقَالُوا: يَا نَبِيَّ اللَّهِ- أَ مَا وَقَتْ‏ أَيْمَانُنَا أَمْوَالَنَا وَ [لَا] أَمْوَالُنَا أَيْمَانَنَا قَالَ: لَا، هَكَذَا حَكَمَ اللَّهُ. وَ كَانَ السَّبَبُ: أَنَّ امْرَأَةً حَسْنَاءَ ذَاتَ جَمَالٍ وَ خَلْقٍ كَامِلٍ، وَ فَضْلٍ بَارِعٍ، وَ نَسَبٍ شَرِيفٍ وَ سَتْرٍ ثَخِينٍ كَثُرَ خُطَّابُهَا، وَ كَانَ لَهَا بَنُو أَعْمَامٍ ثَلَاثَةٍ، فَرَضِيَتْ بِأَفْضَلِهِمْ عِلْماً وَ أَثْخَنِهِمْ‏ سِتْراً، وَ أَرَادَتِ التَّزْوِيجَ بِهِ،

So they said, ‘O Prophet^-as of Allah^-azwj! Will our wealth not save us from our oaths nor our oaths, our wealth?’ He^-as said: ‘No! Such is the Decision of Allah^-azwj’. And the reason was, that there was a beautiful woman, with grave and perfect morals, and righteous merits, and noble lineage, and thick veils, abundant proposals. And there were three sons of her paternal uncles. So she agreed to the most superior of them in knowledge and the most veiling of them, and intended the marriage with him.

فَاشْتَدَّ حَسَدُ ابْنَيْ عَمِّهِ الْآخَرَيْنِ لَهُ [غَيْظاً]، وَ غَبَطَاهُ عَلَيْهَا لِإِيثَارِهَا إِيَّاهُ‏ فَعَمَدَا إِلَى ابْنِ عَمِّهِمَا الْمَرْضِيِّ، فَأَخَذَاهُ إِلَى دَعْوَتِهِمَا، ثُمَّ قَتَلَاهُ وَ حَمَلَاهُ إِلَى مَحَلَّةٍ- تَشْتَمِلُ عَلَى أَكْثَرَ قَبِيلَةٍ فِي بَنِي إِسْرَائِيلَ، فَأَلْقَيَاهُ بَيْنَ أَظْهُرِهِمْ لَيْلًا.

So the envy of the other two sons of her uncle intensified to him their fury, and envied him upon it for her preferring him. So they both deliberated to the son of her uncle, the agreed, took him to an invitation of theirs, then killed him, and carried him to an area containing most of a (particular) tribe among the Children of Israel, and they threw him between their midst at night.

فَلَمَّا أَصْبَحُوا وَجَدُوا الْقَتِيلَ هُنَاكَ، فَعُرِفَ حَالُهُ، فَجَاءَ ابْنَا عَمِّهِ الْقَاتِلَانِ لَهُ، فَمَزَّقَا [ثِيَابَهُمَا] عَلَى أَنْفُسِهِمَا، وَ حَثَيَا التُّرَابَ عَلَى رُءُوسِهِمَا، وَ اسْتَعْدَيَا عَلَيْهِمْ،

So when they woke up in the morning, they found the murdered one over there, and they recognised his state. So the two sons of his uncle came over, the two killers of his, and they tore their clothes upon themselves, and spread the dust upon their heads, and demanded the wergild upon them.

فَأَحْضَرَهُمْ مُوسَى ع وَ سَأَلَهُمْ، فَأَنْكَرُوا أَنْ يَكُونُوا قَتَلُوهُ أَوْ عَلِمُوا قَاتِلَهُ. فَقَالَ: فَحَكَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى مَنْ فَعَلَ هَذِهِ الْحَادِثَةَ- مَا عَرَفْتُمُوهُ فَالْتَزَمُوهُ.

So Musa^-as presented them and asked them, but they denied that they happened to be his killers, or that they knew his killer. He^-as said: ‘The Decision of Allah^-azwj Mighty and Majestic upon the one who perpetrated this event is what you have been familiarized with and necessitated with’.

فَقَالُوا: يَا مُوسَى أَيُّ نَفْعٍ فِي أَيْمَانِنَا [لَنَا] إِذَا لَمْ تَدْرَأْ عَنَّا الْغَرَامَةَ الثَّقِيلَةَ أَمْ أَيُّ نَفْعٍ فِي غَرَامَتِنَا لَنَا- إِذَا لَمْ تَدْرَأْ عَنَّا الْأَيْمَانَ فَقَالَ مُوسَى ع: كُلُّ النَّفْعِ فِي طَاعَةِ اللَّهِ- وَ الِايتِمَارِ لِأَمْرِهِ، وَ الِانْتِهَاءِ عَمَّا نَهَى عَنْهُ.

They said, ‘O Musa^-as! Which benefit is there in our oaths for us, when it does not stave from us the heavy penalty? Or which benefit is there for us in paying our fine when it does not stave us from the oath?’ So Musa^-as said: ‘All the benefits are in obedience to Allah^-azwj and the implementation of His^-azwj Command, and the ending from what He^-azwj has Forbidden from.

فَقَالُوا: يَا نَبِيَّ اللَّهِ غُرْمٌ ثَقِيلٌ وَ لَا جِنَايَةَ لَنَا، وَ أَيْمَانٌ غَلِيظَةٌ وَ لَا حَقَّ فِي رِقَابِنَا [لَوْ] أَنَّ اللَّهَ عَرَّفَنَا قَاتِلَهُ بِعَيْنِهِ، وَ كَفَانَا مَئُونَتَهُ، فَادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا هَذَا الْقَاتِلَ- لِتَنْزِلَ بِهِ مَا يَسْتَحِقُّهُ مِنَ الْعِقَابِ، وَ يَنْكَشِفَ أَمْرُهُ لِذَوِي الْأَلْبَابِ.

So they said, ‘O Prophet^-as of Allah^-azwj! The penalty is heavy, and there is no crime for us, and pledging allegiance is harsh and there is no right in our necks – if only Allah^-azwj would Introduce us to his killer exactly, we would suffice his punishment. Therefore, supplicate for us to your^-as Lord^-azwj to Expose this killer to us, for there to descend with him what he would be deserving from the punishment, and He^-azwj should Uncover his matter for the ones with understanding’.

فَقَالَ مُوسَى ع: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ بَيَّنَ مَا أَحْكُمُ بِهِ فِي هَذَا، فَلَيْسَ لِي أَنْ أَقْتَرِحَ عَلَيْهِ غَيْرَ مَا حَكَمَ، وَ لَا أَعْتَرِضُ عَلَيْهِ فِيمَا أَمَرَ. أَ لَا تَرَوْنَ أَنَّهُ لَمَّا حَرَّمَ‏ الْعَمَلَ فِي يَوْمِ السَّبْتِ، وَ حَرَّمَ لَحْمَ الْجَمَلِ- لَمْ يَكُنْ لَنَا أَنْ نَقْتَرِحَ عَلَيْهِ- أَنْ يُغَيِّرَ مَا حَكَمَ بِهِ عَلَيْنَا مِنْ ذَلِكَ، بَلْ عَلَيْنَا أَنْ نُسَلِّمَ لَهُ حُكْمَهُ، وَ نَلْتَزِمَ مَا أَلْزَمَنَا، وَ هَمَّ بِأَنْ يَحْكُمَ عَلَيْهِمْ بِالَّذِي كَانَ يَحْكُمُ بِهِ عَلَى غَيْرِهِمْ- فِي مِثْلِ حَادِثِهِمْ

So Musa^-as said: ‘Allah^-azwj Mighty and Majestic Has Explained what He^-azwj has Decided with regards to this, so there isn’t for me^-as that I^-as should suggest to Him^-azwj other than what He^-azwj has Decided with, nor raise an objection to Him^-azwj regarding what He^-azwj has Commanded. Indeed! Are you not seeing that He^-azwj, when He^-azwj Prohibited the deed during the day of Saturday, and Prohibited the flesh of the camel, there did not happen to be for us that we suggest to Him^-azwj that He^-azwj Changes what He^-azwj had Decided with upon us from that. But, upon us is that we submit to Him^-azwj, (to) His^-azwj Decision, and necessitate (for us) what He^-azwj has Necessitated upon us’. And they were worried if he^-as decides upon them by that which He^-azwj had Decided with upon others in (a situation) similar to their event.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ: يَا مُوسَى أَجِبْهُمْ إِلَى مَا اقْتَرَحُوا، وَ سَلْنِي أَنْ أُبَيِّنَ لَهُمُ الْقَاتِلَ لِيُقْتَلَ، وَ يَسْلَمَ غَيْرُهُ مِنَ التُّهَمَةِ وَ الْغَرَامَةِ، فَإِنِّي إِنَّمَا أُرِيدُ بِإِجَابَتِهِمْ إِلَى مَا اقْتَرَحُوا- تَوْسِعَةَ الرِّزْقِ عَلَى رَجُلٍ مِنْ خِيَارِ أُمَّتِكَ، دِينُهُ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ التَّفْضِيلُ لِمُحَمَّدٍ ص وَ عَلِيٍّ بَعْدَهُ عَلَى سَائِرِ الْبَرَايَا، أُغْنِيهِ فِي الدُّنْيَا فِي هَذِهِ الْقَضِيَّةِ، لِيَكُونَ بَعْضَ ثَوَابِهِ عَنْ تَعْظِيمِهِ لِمُحَمَّدٍ وَ آلِهِ.

So Allah^-azwj Mighty and Mighty Revealed to him: “O Musa^-as! Respond to them to what they are suggesting, and ask Me^-azwj that I^-azwj Manifest to them the killer, for him to be killed, and the others would be safe from the accusation and the penalty. I^-azwj, rather, Want to Answer them to what they are suggesting, Expanding the sustenance upon a man (who is) the best of your^-as community. His Religion is the sending of Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws, and the preference to Muhammad^-saww and Ali^-asws after him^-saww, upon the rest of the beings. I^-azwj shall enrich him in the word during this Judgment, for it to happen to be part of his Rewards for his reverence to Muhammad^-saww and his^-saww Progeny^-asws”.

فَقَالَ مُوسَى: يَا رَبِّ بَيِّنْ لَنَا قَاتِلَهُ. فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: قُلْ لِبَنِي إِسْرَائِيلَ إِنَّ اللَّهَ يُبَيِّنُ لَكُمْ ذَلِكَ بِأَنْ يَأْمُرَكُمْ أَنْ تَذْبَحُوا بَقَرَةً، فَتَضْرِبُوا بِبَعْضِهَا الْمَقْتُولَ فَيَحْيَا- فَتُسْلِمُونَ لِرَبِّ الْعَالَمِينَ ذَلِكَ، وَ إِلَّا فَكُفُّوا عَنِ الْمَسْأَلَةِ، وَ الْتَزِمُوا ظَاهِرَ حُكْمِي.

Musa^-as said: ‘O Lord^-azwj! Expose his killer for us’. So, Allah^-azwj the Exalted Revealed unto him^-as: “Say to the Children of Israel that Allah^-azwj would Expose that to you all, by His^-azwj Commanding you that you should be slaughtering a cow. So, you should strike by part of it upon the killed one, so he would be revived. So, you should be submitting to the Lord^-azwj of the worlds, of that, or else stop from the questioning, and Necessitate the apparent of My^-azwj Decision!”

فَذَلِكَ مَا حَكَى اللَّهُ عَزَّ وَ جَلَّ: وَ إِذْ قالَ مُوسى‏ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ‏ أَيْ سَيَأْمُرُكُمْ‏ أَنْ تَذْبَحُوا بَقَرَةً إِنْ أَرَدْتُمُ الْوُقُوفَ عَلَى الْقَاتِلِ، وَ تَضْرِبُوا الْمَقْتُولَ بِبَعْضِهَا لِيَحْيَا وَ يُخْبِرَ بِالْقَاتِلِ‏ قالُوا يَا مُوسَى‏ أَ تَتَّخِذُنا هُزُواً [وَ] سُخْرِيَّةً تَزْعُمُ أَنَّ اللَّهَ يَأْمُرُنَا أَنْ نَذْبَحَ بَقَرَةً، وَ نَأْخُذَ قِطْعَةً مِنْ مَيِّتٍ، وَ نَضْرِبَ بِهَا مَيِّتاً، فَيَحْيَا أَحَدُ الْمَيِّتَيْنِ بِمُلَاقَاةِ بَعْضِ الْمَيِّتِ الْآخَرِ[لَهُ‏]، فَكَيْفَ يَكُونُ هَذَا

Thus, that was what Allah^-azwj Mighty and Majestic Relates And when Musa said to his people: Allah is Commanding you – i.e., would be Commanding you –  that you should be slaughtering a cow, if you wanted the pausing upon the killer, and you should strike the killed one with part of it, in order for him to live (again) and inform you of the killer, They said: Are you taking us for mockery? – and a ridicule?. You^-as are claiming that Allah^-azwj Commands us that we slaughter a cow, and we take a piece from a dead (cow), and we strike a dead (human) with it, so one of the two dead ones would like by the part of the dead touching the other – so how can this happen to be?’

قالَ‏ مُوسَى‏ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجاهِلِينَ‏ أَنْسُبُ إِلَى اللَّهِ تَعَالَى مَا لَمْ يَقُلْ لِي، وَ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ، أُعَارِضَ أَمْرَ اللَّهِ بِقِيَاسِي عَلَى مَا شَاهَدْتُ، دَافِعاً لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمْرِهِ.

He said – Musa^-as – ‘I seek Refuge with Allah from becoming one of the ignorant ones [2:67], that I^-as would link to Allah^-azwj Exalted what He^-azwj did not Say to me^-as, and that I^-as would become from the ignorant ones objecting to a Command of Allah^-azwj by my^-as analogy upon what I^-as witnessed, is repelling to the Words of Allah^-azwj Mighty and Majestic and His^-azwj Command’.

ثُمَّ قَالَ مُوسَى ع: أَ وَ لَيْسَ مَاءُ الرَّجُلِ نُطْفَةً مَيِّتَةً، وَ مَاءُ الْمَرْأَةِ كَذَلِكَ، مَيِّتَانِ يَلْتَقِيَانِ- فَيُحْدِثُ اللَّهُ تَعَالِي مِنِ الْتِقَاءِ الْمَيِّتَيْنِ بَشَراً حَيّاً سَوِيّاً أَ وَ لَيْسَ بُذُورُكُمُ‏ الَّتِي تَزْرَعُونَهَا فِي أَرَضِيكُمْ- تَتَفَسَّخُ وَ تَتَعَفَّنُ وَ هِيَ مَيْتَةٌ، ثُمَّ يُخْرِجُ اللَّهُ مِنْهَا هَذِهِ السَّنَابِلَ الْحَسَنَةَ الْبَهِيجَةَ- وَ هَذِهِ الْأَشْجَارَ الْبَاسِقَةَ الْمُونِقَةَ

Then Musa^-as said: ‘Or isn’t the water of the man a dead drop, and the water of the woman similar to that? Two dead things meet, and Allah^-azwj the Exalted Innovates from that meeting of the two dead things, a living mortal, complete? Or, isn’t by your cultivation which you are cultivating in your lands, disintegrates and rots, and it is dead. Then Allah^-azwj Brings out from it these beautiful ears (of corn), giving joy, and these trees, the tall, the living?’.

فَلَمَّا بَهَرَهُمْ مُوسَى ع‏ قالُوا لَهُ: يَا مُوسَى‏ ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما هِيَ‏ [أَيْ‏] مَا صِفَتُهَا لِنَقِفَ عَلَيْهَا. فَسَأَلَ مُوسَى رَبَّهُ عَزَّ وَ جَلَّ، فَقَالَ: إِنَّها بَقَرَةٌ لا فارِضٌ‏ كَبِيرَةٌ وَ لا بِكْرٌ صَغِيرَةٌ [لَمْ تُغْبَطْ] عَوانٌ‏ وَسَطٌ بَيْنَ ذلِكَ‏ بَيْنَ الْفَارِضِ وَ الْبِكْرِ فَافْعَلُوا ما تُؤْمَرُونَ‏ إِذَا أُمِرْتُمْ بِهِ.

(Imam Hassan Al-Askari^-asws said): ‘So when Musa^-as dazzled them, they said to him^-as, ‘O Musa^-as! ‘Supplicate for us to your Lord to clarify for us what it is’– i.e. What its description is for us to pause upon it. So Musa^-as asked his^-as Lord^-azwj Mighty and Majestic, and He^-azwj Said “It is a cow neither with calves – too old, nor a virgin – too young, – not envied – of an age – middle – between that – in between the one with the calves and the virgin, therefore do what you are being Commanded” – when you are Commanded with it.

قالُوا يَا مُوسَى‏ ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما لَوْنُها أَيْ لَوْنُ هَذِهِ الْبَقَرَةِ الَّتِي تُرِيدُ أَنْ تَأْمُرَنَا بِذَبْحِهَا. قَالَ [مُوسَى‏] عَنِ اللَّهِ بَعْدَ السُّؤَالِ وَ الْجَوَابِ‏ إِنَّها بَقَرَةٌ صَفْراءُ فاقِعٌ‏ حَسَنُ الصُّفْرَةِ لَيْسَ بِنَاقِصٍ يَضْرِبُ إِلَى الْبَيَاضِ، وَ لَا بِمُشْبَعٍ يَضْرِبُ إِلَى السَّوَادِ لَوْنُها هَكَذَا فَاقِعٌ‏ تَسُرُّ الْبَقَرَةُ النَّاظِرِينَ‏ إِلَيْهَا- لِبَهْجَتِهَا وَ حُسْنِهَا وَ بَرِيقِهَا.

They said: ‘Supplicate for us to your Lord to Clarify for us what its colour is’ – i.e. the colour of this cow which you^-as want to order us with its slaughter. He said – on behalf of Allah^-azwj, after the question and the answer – “It is bright yellow – Beautiful yellow, without a deficiency striking to the whiteness, nor saturated with striking towards the blackness its colour is bright like this delighting – the cow – the beholders” looking at it for its joy, and its beauty and its lustre.

قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما هِيَ‏ مَا صِفَتُهَا [يَزِيدُ فِي صِفَتِهَا]. قالَ‏ عَنِ اللَّهِ تَعَالَى‏ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ لا ذَلُولٌ تُثِيرُ الْأَرْضَ‏ لَمْ تُذَلَّلْ لِإِثَارَةِ الْأَرْضِ‏ وَ لَمْ تُرَضَ‏ بِهَا وَ لا تَسْقِي الْحَرْثَ‏ وَ لَا هِيَ مِمَّا تَجُرُّ الدِّلَاءَ، وَ لَا تُدِيرُ النَّوَاعِيرَ قَدْ أُعْفِيَتْ مِنْ ذَلِكَ أَجْمَعَ‏ مُسَلَّمَةٌ مِنَ الْعُيُوبِ كُلِّهَا، لَا عَيْبَ فِيهَا لا شِيَةَ فِيها لَا لَوْنَ فِيهَا مِنْ غَيْرِهَا.

They said: ‘Supplicate for us to your Lord to Clarify for us what it is – what are its qualities? – increase in its description –  The cows are alike upon us, and we will, if Allah so Desires, be guided aright. He said – on behalf of Allah^-azwj the Exalted ‘He is Saying: “It is neither a cow trained to plough the land – not trained for ploughing the land and not dissatisfied with it, nor irrigate the farm – neither carrying the buckets, nor going around for managing, being excused from the entirety of that, sound – from the faults, all of them, there being no faults in it  there being no blemish in it – nor any colour in it apart from it (bright yellow)’’.

فَلَمَّا سَمِعُوا هَذِهِ الصِّفَاتِ قَالُوا: يَا مُوسَى [أَ] فَقَدْ أَمَرَنَا رَبُّنَا بِذَبْحِ بَقَرَةٍ هَذِهِ صِفَتُهَا قَالَ: بَلَى.

So when they heard these descriptions, they said, ‘O Musa^-as! Has our Lord^-azwj Commanded us with slaughtering a cow of these descriptions?’ He^-as said: ‘Yes’.

وَ لَمْ يَقُلْ مُوسَى فِي الِابْتِدَاءِ إِنَّ اللَّهَ قَدْ أَمَرَكُمْ- لِأَنَّهُ لَوْ قَالَ: إِنَّ اللَّهَ أَمَرَكُمْ‏ لَكَانُوا إِذَا قَالُوا: ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ- وَ مَا لَوْنُهَا [وَ مَا هِيَ‏] كَانَ لَا يَحْتَاجُ أَنْ يَسْأَلَهُ- ذَلِكَ- عَزَّ وَ جَلَّ، وَ لَكِنْ كَانَ يُجِيبُهُمْ هُوَ بِأَنْ يَقُولَ: أَمَرَكُمْ بِبَقَرَةٍ، فَأَيُّ شَيْ‏ءٍ وَقَعَ عَلَيْهِ اسْمُ بَقَرَةٍ- فَقَدْ خَرَجْتُمْ مِنْ أَمْرِهِ إِذَا ذَبَحْتُمُوهَا.

And Musa^-as did not say in the beginning that ‘Allah^-azwj has already Commanded you’, because he^-as, had he^-as said: Allah^-azwj Commanded you’, they, when they said, ‘Supplicate to us to your^-as Lord^-azwj to Clarify for us what it is, and its colour is, etc., would not have been needy to ask Him^-azwj, the Mighty and Majestic, that. But, he^-as was answering them, himself^-as by saying, ‘He^-azwj Commands to with (slaughtering) a cow, therefore whichever thing the name ‘cow’ occurs upon, you would fulfilled His^-azwj Command when you slaughter it’.

قَالَ: فَلَمَّا اسْتَقَرَّ الْأَمْرُ إِلَيْهِمْ، طَلَبُوا هَذِهِ الْبَقَرَةَ- فَلَمْ يَجِدُوهَا إِلَّا عِنْدَ شَابٍّ مِنْ بَنِي إِسْرَائِيلَ أَرَاهُ اللَّهُ عَزَّ وَ جَلَّ فِي مَنَامِهِ مُحَمَّداً وَ عَلِيّاً وَ طَيِّبِي ذُرِّيَّتِهِمَا، فَقَالا لَهُ: إِنَّكَ كُنْتَ لَنَا [وَلِيّاً] مُحِبّاً وَ مُفَضِّلًا، وَ نَحْنُ نُرِيدُ أَنْ نَسُوقَ إِلَيْكَ بَعْضَ جَزَائِكَ فِي الدُّنْيَا، فَإِذَا رَامُوا شِرَاءَ بَقَرَتِكَ فَلَا تَبِعْهَا إِلَّا بِأَمْرِ أُمِّكَ، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُلَقِّنُهَا مَا يُغْنِيكَ بِهِ وَ عَقِبَكَ.

He^-asws said, ‘So when the Command was affirmed to them, they sought this cow, but they could not find it except in the presence of a youth from the Children of Israel. Allah^-azwj had Showed him in his dream, Muhammad^-saww and Ali^-asws and the goodly ones of their^-asws offspring, and they^-asws had said to him: ‘You are a friend to us^-asws, who loves us^-asws, preferring us^-asws, and we^-asws want to usher to you some of your Recompense in the world. So when they throng to buy your cow, do not sell it except by the instructions of your mother, for Allah^-azwj Mighty and Majestic has Taught her what would enrich you with and your posterity (as well)’.

فَفَرِحَ الْغُلَامُ، وَ جَاءَهُ الْقَوْمُ يَطْلُبُونَ بَقَرَتَهُ، فَقَالُوا: بِكَمْ تَبِيعُ بَقَرَتَكَ هَذِهِ قَالَ: بِدِينَارَيْنِ، وَ الْخِيَارُ لِأُمِّي. قَالُوا: قَدْ رَضِينَا [بِدِينَارٍ] فَسَأَلَهَا، فَقَالَتْ: بِأَرْبَعَةٍ.

So, the boy was jubilant, and the people came over seeking his cow and they said, ‘For how much would you sell this cow of yours?’ He said, ‘For two Dinars, and (but) the choice is my mother’s’. They said, ‘We are happy with (paying) one Dinar. So he asked her’. She said, ‘(I will sell it) with Four’.

فَأَخْبَرَهُمْ فَقَالُوا: نُعْطِيكَ دِينَارَيْنِ. فَأَخْبَرَ أُمَّهُ، فَقَالَتْ: بِثَمَانِيَةٍ.

So, he informed them, and they said, ‘We will give you two Dinars’. So, he informed her. She said, ‘(I will sell it) with eight’.

فَمَا زَالُوا يَطْلُبُونَ عَلَى النِّصْفِ مِمَّا تَقُولُ أُمُّهُ، وَ يَرْجِعُ إِلَى أُمِّهِ، فَتُضْعِفُ الثَّمَنَ حَتَّى بَلَغَ ثَمَنُهَا مِلْ‏ءَ مَسْكِ‏ ثَوْرٍ- أَكْبَرَ مَا يَكُونُ مِلْؤُهُ‏ دَنَانِيرَ، فَأَوْجَبَ لَهُمُ الْبَيْعَ.

So, they did not stop seeking upon half of whatever his mother was saying, and he kept on returning to his mother, and she kept doubling the price until it reached a filled hide of a bull – as large as could happen to be, filled with Dinars, and the sale was obligated to them.

ثُمَّ ذَبَحُوهَا، وَ أَخَذُوا قِطْعَةً- وَ هِيَ عَجُزُ الذَّنَبِ الَّذِي مِنْهُ خُلِقَ ابْنُ آدَمَ، وَ عَلَيْهِ يَرْكَبُ إِذَا أُعِيدَ خَلْقاً جَدِيداً، فَضَرَبُوهُ بِهَا، وَ قَالُوا: اللَّهُمَّ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لَمَّا أَحْيَيْتَ هَذَا الْمَيِّتَ، وَ أَنْطَقْتَهُ لِيُخْبِرَنَا عَنْ قَاتِلِهِ.

Then they slaughtered it, and took a piece, and it was part of the tail from which the son of Adam^-as is Created from, and upon it he would ride when the new creation is repeated. So they struck with it, and they said, ‘O Allah^-azwj! By the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws! Revive this deceased and Cause him to speak for him to inform us about his murderer’.

فَقَامَ سَالِماً سَوِيّاً وَ قَالَ: [يَا نَبِيَّ اللَّهِ‏] قَتَلَنِي هَذَانِ ابْنَا عَمِّي، حَسَدَانِي عَلَى بِنْتِ عَمِّي فَقَتَلَانِي، وَ أَلْقَيَانِي فِي مَحَلَّةِ هَؤُلَاءِ لِيَأْخُذَا دِيَتِي [مِنْهُمْ‏].

So he stood up unscathed, joined, and said, ‘O Prophet^-as of Allah^-azwj! These two sons of my uncle envied me upon a daughter of my uncle, so they killed me, and threw my (my body) in their neighbourhood in order to take my wergild from them’.

فَأَخَذَ مُوسَى ع الرَّجُلَيْنِ فَقَتَلَهُمَا، وَ كَانَ قَبْلَ أَنْ يَقُومَ الْمَيِّتُ ضَرَبَ بِقِطْعَةٍ مِنَ الْبَقَرَةِ فَلَمْ يُحْيَ، فَقَالُوا: يَا نَبِيَّ اللَّهِ أَيْنَ مَا وَعَدْتَنَا عَنِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ مُوسَى ع: [قَدْ] صَدَقْتُ، وَ ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ.

So Musa^-as seized the two men and killed them both. And it was so before the standing up by the deceased – he was struck by a piece from the cow, but he was not revived (at first). So they (the people) said, ‘O Prophet^-as of Allah^-azwj! Where is what was Promised to us from Allah^-azwj Mighty and Majestic?’ So Musa^-as said: ‘You have spoken the truth, and that is up to Allah^-azwj Mighty and Majestic’.

فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: يَا مُوسَى إِنِّي لَا أُخْلِفُ وَعْدِي، وَ لَكِنْ لِيُقَدِّمُوا لِلْفَتَى ثَمَنَ بَقَرَتِهِ- مِلْ‏ءَ مَسْكِهَا دَنَانِيرَ ثُمَّ أُحْيِيَ هَذَا. فَجَمَعُوا أَمْوَالَهُمْ، فَوَسَّعَ اللَّهُ جِلْدَ الثَّوْرِ- حَتَّى وُزِنَ مَا مُلِئَ بِهِ جِلْدُهُ- فَبَلَغَ خَمْسَةَ آلَافِ أَلْفِ دِينَارٍ.

So Allah^-azwj the Exalted Revealed unto him^-as: “O Musa^-as! I^-saww did not break My^-azwj Promise, but (it was) for preceding to the youth the price of his cow – a hide filled with Dinars, then I^-azwj shall Revive this one!”. So they gathered their wealth and Allah^-azwj Expanded the skin of the bull to the extent that it was weighed what the skin was filled with, and it reached five million Dinars.

فَقَالَ بَعْضُ بَنِي إِسْرَائِيلَ لِمُوسَى ع وَ ذَلِكَ بِحَضْرَةِ الْمَقْتُولِ الْمَنْشُورِ الْمَضْرُوبِ بِبَعْضِ الْبَقَرَةِ-: لَا نَدْرِي أَيُّهُمَا أَعْجَبُ: إِحْيَاءُ اللَّهِ هَذَا وَ إِنْطَاقُهُ بِمَا نَطَقَ‏ أَوْ إِغْنَاؤُهُ لِهَذَا الْفَتَى بِهَذَا الْمَالِ الْعَظِيمِ!

So one of the Children of Israel said to Musa^-as, and that was in the presence of the murdered one, the one revived with the strike of the cow (piece), ‘We don’t know which of the two is more strange – Allah^-azwj Reviving this one and Causing him to speak with what he spoke, or His^-azwj Enriching this youth by this great wealth!’.

فَأَوْحَى اللَّهُ إِلَيْهِ: يَا مُوسَى قُلْ لِبَنِي إِسْرَائِيلَ: مَنْ أَحَبَّ مِنْكُمْ أَنْ أُطَيِّبَ فِي الدُّنْيَا عَيْشَهُ، وَ أُعِظَّمَ فِي جَنَّاتِي مَحَلَّهُ، وَ أَجْعَلَ لِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ فِيهَا مُنَادَمَتَهُ، فَلْيَفْعَلْ كَمَا فَعَلَ هَذَا الْفَتَى، أَنَّهُ كَانَ قَدْ سَمِعَ مِنْ مُوسَى بْنِ عِمْرَانَ ع ذِكْرَ مُحَمَّدٍ ص وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ، فَكَانَ عَلَيْهِمْ مُصَلِّياً، وَ لَهُمْ عَلَى جَمِيعِ الْخَلَائِقِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ الْمَلَائِكَةِ مُفَضِّلًا،

So Allah^-azwj Revealed unto him^-as: “O Musa^-as! Say to the Children of Israel! The one from you who loves that his life be good in this world, and his place be magnificent in My^-azwj Paradise, and be made a companions of Muhammad^-saww and his^-saww goodly Progeny^-asws therein, so let him do just as this youth did. He had heard from Musa Bin Imran^-as the mention of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws, and he was sending Salawat upon them^-asws, and was preferring them^-asws upon the entirety of the creatures, from the Jinn and the humans, and the Angels.

فَلِذَلِكَ صَرَفْتُ إِلَيْهِ هَذَا الْمَالَ الْعَظِيمَ- لِيَتَنَعَّمَ بِالطَّيِّبَاتِ وَ يَتَكَرَّمَ بِالْهِبَاتِ وَ الصِّلَاتِ، وَ يَتَحَبَّبَ بِمَعْرُوفِهِ إِلَى ذَوِي الْمَوَدَّاتِ، وَ يَكْبِتَ‏ بِنَفِقَاتِهِ ذَوِي الْعَدَاوَاتِ.

Thus, due to that, this great wealth has been diverted to him – in order to him to live blissfully with the good things, and be honouring with the gifting and the helping (others), and become beloved by his good world to the ones with cordiality, and humiliate the ones with the enmity, by his spending”.

قَالَ الْفَتَى: يَا نَبِيَّ اللَّهِ كَيْفَ أَحْفَظُ هَذِهِ الْأَمْوَالَ أَمْ كَيْفَ أَحْذَرُ مِنْ عَدَاوَةِ مَنْ يُعَادِينِي فِيهَا، وَ حَسَدِ مَنْ يَحْسُدُنِي لِأَجْلِهَا قَالَ: قُلْ عَلَيْهَا مِنَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- مَا كُنْتَ تَقُولُهُ قَبْلَ أَنْ تَنَالَهَا، فَإِنَّ الَّذِي رَزَقَكَهَا بِذَلِكَ الْقَوْلِ مَعَ صِحَّةِ الِاعْتِقَادِ يَحْفَظُهَا عَلَيْكَ أَيْضاً (بِهَذَا الْقَوْلِ مَعَ صِحَّةِ الِاعْتِقَادِ).

The youth said, ‘O Prophet^-as of Allah^-azwj! How shall I protect this wealth, or how shall I be careful from the enmity of the ones who would be inimical towards me with regards to it, and the envy of the ones who would envy me for its reason?’ He^-as say upon it from the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws – what you were saying before you attained it, for the One^-azwj Who Graced you due to that speech along with the healthy belief, would Protect it upon you as well (due to this speech (Salawat) along with the healthy belief)’.

فَقَالَهَا الْفَتَى فَمَا رَامَهَا حَاسِدٌ [لَهُ‏] لِيُفْسِدَهَا، أَوْ لِصٌّ لِيَسْرِقَهَا، أَوْ غَاصِبٌ لِيَغْصِبَهَا، إِلَّا دَفَعَهُ اللَّهُ عَزَّ وَ جَلَّ عَنْهَا بِلُطْفٍ مِنْ أَلْطَافِهِ‏ حَتَّى يَمْتَنِعَ مِنْ ظُلْمِهِ اخْتِيَاراً أَوْ مَنَعَهُ مِنْهُ بِآفَةٍ أَوْ دَاهِيَةٍ حَتَّى يَكُفَّهُ عَنْهُ، فَيَكُفُّ اضْطِرَاراً.

So the youth said it (recited Salawat), and he was not hit by envy, or a thief to steal it, or a usurper to usurp it, except that Allah^-azwj Mighty and Majestic Defended him from it by a subtlety from His^-azwj Subtleties, until he was prevented from his injustice either by choice for by an affliction (brought down upon the perpetrator) until he would stop from him, out of desperation’.

[قَالَ ع:] فَلَمَّا قَالَ مُوسَى ع لِلْفَتَى ذَلِكَ- وَ صَارَ اللَّهُ عَزَّ وَ جَلَّ لَهُ- لِمَقَالَتِهِ- حَافِظاً، قَالَ هَذَا الْمَنْشُورُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَا سَأَلَكَ بِهِ هَذَا الْفَتَى- مِنَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- وَ التَّوَسُّلِ بِهِمْ أَنْ تُبْقِيَنِي فِي الدُّنْيَا- مُتَمَتِّعاً بِابْنَةِ عَمِّي- وَ تَجْزِيَ‏ عَنِّي أَعْدَائِي وَ حُسَّادِي، وَ تَرْزُقَنِي فِيهَا [خَيْراً] كَثِيراً طَيِّباً.

He^-asws said: ‘So when Musa^-as said that to the youth – and Allah^-azwj Mighty and Majestic Became a Protector for him due to his speech (sending Salawat), the revived one said, ‘O Allah^-azwj! I ask You^-azwj with what this youth asked with – from the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws and the beseeching by them, that You^-azwj should Let me remain (alive) in the world – enjoying (life) with the daughter of my uncle – and Frustrate my enemies and my envying ones from me, and Grace me during it a lot of good’.

فَأَوْحَى اللَّهُ إِلَيْهِ: يَا مُوسَى إِنَّهُ كَانَ لِهَذَا الْفَتَى الْمَنْشُورِ بَعْدَ الْقَتْلِ سِتُّونَ سَنَةً، وَ قَدْ وَهَبْتُ لَهُ بِمَسْأَلَتِهِ- وَ تَوَسُّلِهِ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ سَبْعِينَ سَنَةً- تَمَامَ مِائَةٍ وَ ثَلَاثِينَ سَنَةً صَحِيحَةٌ حَوَاسُّهُ، ثَابِتٌ فِيهَا جَنَانُهُ، قَوِيَّةٌ فِيهَا شَهَوَاتُهُ، يَتَمَتَّعُ بِحَلَالِ هَذِهِ الدُّنْيَا وَ يَعِيشُ- وَ لَا يُفَارِقُهَا وَ لَا تُفَارِقُهُ، فَإِذَا حَانَ‏ حِينُهُ [حَانَ حِينُهَا] وَ مَاتَا جَمِيعاً [مَعاً] فَصَارَا إِلَى جِنَانِي، وَ كَانَا زَوْجَيْنِ فِيهَا نَاعِمَيْنِ.

So Allah^-azwj Revealed unto him: “O Musa^-as! There was to be for this youth, a life of sixty years after the murder, and I^-azwj have Endowed it for him, due to his asking, and his beseeching by Muhammad^-saww and his^-saww goodly Progeny^-asws, seventy years – being complete one hundred and thirty years with healthy faculties, during which his heart would be steadfast, (along with) the strength of his desires to enjoy the Permissible(s) of this world and life – and neither will she separate (from him) nor will he separate (from her). So when his death is near, and her death is near, and they will both die together and come to be in My^-azwj Gardens, and they would be spouses therein in Bliss.

وَ لَوْ سَأَلَنِي- يَا مُوسَى هَذَا الشَّقِيُّ الْقَاتِلُ- بِمِثْلِ مَا تَوَسَّلَ بِهِ هَذَا الْفَتَى عَلَى صِحَّةِ اعْتِقَادِهِ- أَنْ أَعْصِمَهُ مِنَ الْحَسَدِ وَ أُقْنِعَهُ بِمَا رَزَقْتُهُ- وَ ذَلِكَ هُوَ الْمُلْكُ الْعَظِيمُ- لَفَعَلْتُ.

And had he asked Me^-azwj – O Musa^-as, this wretched murderer – with the like of what this youth beseeched with upon his healthy beliefs – that I^-azwj should Protect him from the envy and the contentment with what I^-azwj have Graced him – and that is the Magnificent Kingdom – I^-azwj would have done so.

وَ لَوْ سَأَلَنِي بِذَلِكَ مَعَ التَّوْبَةِ مِنْ صُنْعِهِ- أَنْ لَا أُفْضِحَهُ لَمَا فَضَحْتُهُ، وَ لَصَرَفْتُ هَؤُلَاءِ عَنِ اقْتِرَاحِ إِبَانَةِ الْقَاتِلِ، وَ لَأَغْنَيْتُ هَذَا الْفَتَى مِنْ غَيْرِ [هَذَا الْوَجْهِ- بِقَدْرِ] هَذَا الْمَالِ أُوجِدُهُ‏

And had he asked Me^-azwj that with the repentance from his doings that I^-azwj should not unmask him, I^-azwj would not have Unmasked him, and would have Diverted them from suggesting the exposure of the murderer, and I^-azwj would have Enriched this youth from other than this aspect, with a measurement of this wealth, I^-azwj would have been Benevolent to him (with it).

وَ لَوْ سَأَلَنِي بَعْدَ مَا افْتَضَحَ، وَ تَابَ إِلَيَّ، وَ تَوَسَّلَ بِمِثْلِ وَسِيلَةِ هَذَا الْفَتَى أَنْ أُنْسِيَ النَّاسَ فِعْلَهُ- بَعْدَ مَا أَلْطُفُ لِأَوْلِيَائِهِ فَيَعْفُونَهُ عَنِ الْقِصَاصِ- لَفَعَلْتُ،

And had he asked Me^-azwj after what I^-azwj had Unmasked, and had repented to Me^-azwj, and beseeched with the likes of the beseeching of this youth that I^-azwj should Cause the people to forget his deed – after the kindness of his guardians by pardoning him from retaliation – I^-azwj would have Done so.

فَكَانَ لَا يُعَيِّرُهُ بِفِعْلِهِ أَحَدٌ وَ لَا يَذْكُرُهُ فِيهِمْ ذَاكِرٌ، وَ لَكِنْ ذَلِكَ فَضْلٌ‏ أُوتِيهِ مَنْ أَشَاءُ، وَ أَنَا ذُو الْفَضْلِ الْعَظِيمِ وَ أَعْدَلُ بِالْمَنْعِ عَلَى مَنْ أَشَاءُ، وَ أَنَا الْعَزِيزُ الْحَكِيمُ.

And it would have been so that no one would have faulted him of his deed nor would it have been mentioned among them with a mention. But, that is a Grace I^-azwj Grant to the one I^-azwj so Desire to, and I^-azwj am with the Magnificent Grace and the Fairest with the prevention upon the one I^-azwj so Desire to, and I^-azwj am the Mighty, the Wise!”

فَلَمَّا ذَبَحُوهَا قَالَ اللَّهُ تَعَالَى: فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ‏ فَأَرَادُوا أَنْ لَا يَفْعَلُوا ذَلِكَ مِنْ عِظَمِ ثَمَنِ الْبَقَرَةِ، وَ لَكِنَّ اللَّجَاجَ‏ حَمَلَهُمْ عَلَى ذَلِكَ، وَ اتِّهَامَهُمْ لِمُوسَى ع حَدَأَهُمْ‏ عَلَيْهِ.

So when they slaughtered it, Allah^-azwj the Exalted Said: So they slaughtered it, and they were almost not doing it. [2:71], so they intended that they should not do that due to the greatness of the price of the cow. But, the urgency (of the matter) carried them upon that, and their accusation of Musa^-as restricting them upon it’.

[قَالَ:] فَضَجُّوا إِلَى مُوسَى ع وَ قَالُوا: افْتَقَرَتِ الْقَبِيلَةُ وَ دُفِعَتْ إِلَى التَّكَفُّفِ وَ انْسَلَخْنَا بِلَجَاجِنَا عَنْ قَلِيلِنَا وَ كَثِيرِنَا فَادْعُ اللَّهَ لَنَا بِسَعَةِ الرِّزْقِ.

He^-asws said: ‘So they raise a clamour to Musa^-as and they said, ‘The tribe is (now) impoverished, and we handed over to the youth (whatever we had), and we are stripped due to out obstinacy from our little and our lot. Therefore, supplicate to Allah^-azwj for us to Expand our sustenance’.  

فَقَالَ مُوسَى ع: وَيْحَكُمْ مَا أَعْمَى قُلُوبَكُمْ أَ مَا سَمِعْتُمْ دُعَاءَ الْفَتَى صَاحِبِ الْبَقَرَةِ وَ مَا أَوْرَثَهُ اللَّهُ تَعَالَى مِنَ الْغِنَى أَ وَ مَا سَمِعْتُمْ دُعَاءَ [الْفَتَى‏] الْمَقْتُولِ الْمَنْشُورِ، وَ مَا أَثْمَرَ لَهُ مِنَ الْعُمُرِ الطَّوِيلِ وَ السَّعَادَةِ وَ التَّنَعُّمِ- وَ التَّمَتُّعِ بِحَوَاسِّهِ وَ سَائِرِ بَدَنِهِ وَ عَقْلِهِ لِمَ لَا تَدْعُونَ اللَّهَ تَعَالَى بِمِثْلِ دُعَائِهِمَا، وَ تَتَوَسَّلُونَ إِلَى اللَّهِ بِمِثْلِ تَوَسُّلِهِمَا لِيَسُدَّ فَاقَتَكُمْ، وَ يَجْبُرَ كَسْرَكُمْ، وَ يَسُدَّ خَلَّتَكُمْ

Musa^-as said:’ Woe be unto you! How blind are your hearts! But, did you not hear the supplication of the youth, owner of the cow, and what Allah^-azwj the Exalted Inherited him from the riches? Or did you not hear the supplication of the murdered one (who was) Revived, and what Allah^-azwj Yielded for him from the prolonged life-span and the happiness and the enjoyment, and the completeness of his faculties and the rest of his body, and his mind? Why are you not supplicating to Allah^-azwj the Exalted with the likes of their supplications, and be beseeching to Allah^-azwj with the likes of their beseeching, in order to block your destitutions, and strengthen your cracks, and plug your (financial) holes?’.

فَقَالُوا: اللَّهُمَّ إِلَيْكَ الْتَجَأْنَا، وَ عَلَى فَضْلِكَ اعْتَمَدْنَا، فَأَزِلْ فَقْرَنَا وَ سُدَّ خَلَّتَنَا بِجَاهِ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الطَّيِّبِينَ مِنْ آلِهِمْ.

So they said, ‘O Allah^-azwj! To You^-azwj is our refuge, and upon Your^-azwj Grace do we rely, therefore, Remove our poverty and Plug our (financial) holes by the virtue of Muhammad^-saww, and Ali^-asws, and Syeda Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws and the goodly ones from their Progeny^-asws’.

فَأَوْحَى اللَّهُ إِلَيْهِ: يَا مُوسَى قُلْ لَهُمْ: لِيَذْهَبَ رُؤَسَاؤُهُمْ إِلَى خَرِبَةِ بَنِي فُلَانٍ، وَ يَكْشِفُوا فِي مَوْضِعِ كَذَا- لِمَوْضِعٍ عَيَّنَهُ- وَجْهَ أَرْضِهَا قَلِيلًا، ثُمَّ يَسْتَخْرِجُوا مَا هُنَاكَ، فَإِنَّهُ عَشَرَةُ آلَافِ أَلْفِ دِينَارٍ، لِيَرُدُّوا عَلَى كُلِّ مَنْ دَفَعَ فِي ثَمَنِ هَذِهِ الْبَقَرَةِ مَا دَفَعَ، لِتَعُودَ أَحْوَالُهُمْ إِلَى مَا كَانَتْ [عَلَيْهِ‏] ثُمَّ لْيَتَقَاسَمُوا بَعْدَ ذَلِكَ مَا يَفْضُلُ- وَ هُوَ خَمْسَةُ آلَافِ أَلْفِ دِينَارٍ- عَلَى قَدْرِ مَا دَفَعَ كُلُّ وَاحِدٍ مِنْهُمْ- فِي هَذِهِ الْمِحْنَةِ لِتَتَضَاعَفَ أَمْوَالُهُمْ- جَزَاءً عَلَى تَوَسُّلِهِمْ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ اعْتِقَادِهِمْ لِتَفْضِيلِهِمْ.

So Allah^-azwj Revealed unto him^-as: “O Musa^-as! Say to them (and) let their chiefs go to the ruins of the clan of so and so, and uncover (dig up) in such and such a place – in the place of its spring – a little from the surface of the earth. Then they should extract whatever is (found to be) over there, for it is ten million Dinars, and let them return to each one who handed over from the price of this cow what he handed over, in order for his state to be returned to what is used to be upon him. Then let them distribute after that what remains – and it is five million Dinars – upon a proportion of what each one of them handed over – during this test, in order to double their wealth – as a Recompense upon their beseeching by Muhammad^-saww and his^-saww goodly Progeny^-asws, and their belief in their merits”.

فَذَلِكَ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ إِذْ قَتَلْتُمْ نَفْساً فَادَّارَأْتُمْ فِيها اخْتَلَفْتُمْ فِيهَا وَ تَدَارَأْتُمْ، أَلْقَى بَعْضُكُمُ الذَّنْبَ فِي قَتْلِ الْمَقْتُولِ عَلَى بَعْضٍ، وَ دَرَأَهُ عَنْ نَفْسِهِ وَ ذَوِيهِ‏ وَ اللَّهُ مُخْرِجٌ‏ مُظْهِرٌ ما كُنْتُمْ تَكْتُمُونَ‏ مَا كَانَ مِنْ خَبَرِ الْقَاتِلِ، وَ مَا كُنْتُمْ تَكْتُمُونَ مِنْ إِرَادَةِ تَكْذِيبِ مُوسَى ع بِاقْتِرَاحِكُمْ عَلَيْهِ مَا قَدَرْتُمْ أَنَّ رَبَّهُ لَا يُجِيبُهُ إِلَيْهِ.

So that is what Allah^-azwj Mighty and Majestic Said: And when you killed a soul, so you disputed with regards to it [2:72] – You differed with regards to it and investigated. One of you cast the sin regarding the murder of the killed one, upon the other, and disputed it from himself and impeded it, and Allah was to Bring forth – Manifest what you were concealing – whatever was from the news of the killer, and what you were concealing from the intention of belying Musa^-as by suggesting to him^-as what you were reckoning that his^-as Lord^-azwj would not Answer to him^-as. 

فَقُلْنا اضْرِبُوهُ بِبَعْضِها بِبَعْضِ الْبَقَرَةِ كَذلِكَ يُحْيِ اللَّهُ الْمَوْتى‏ فِي الدُّنْيَا وَ الْآخِرَةِ- كَمَا أَحْيَا الْمَيِّتَ بِمُلَاقَاةِ مَيِّتٍ آخَرَ لَهُ. أَمَّا فِي الدُّنْيَا فَيُلَاقِي مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ- فَيُحْيِي اللَّهُ الَّذِي كَانَ فِي الْأَصْلَابِ وَ الْأَرْحَامِ حَيّاً.

So We Said: Strike it with part of it – with a part of the cow. Thus, Allah Revives the dead – in the world and the Hereafter, just as dead is revived by a dead one meeting another dead one of it. As for in the world – so the water of the man meets the water of the woman, and Allah^-azwj Revives which was in the loins and the wombs as alive.

وَ أَمَّا فِي الْآخِرَةِ فَإِنَّ اللَّهَ تَعَالَى يُنْزِلُ بَيْنَ نَفْخَتَيِ الصُّورِ- بَعْدَ مَا يُنْفَخَ النَّفْخَةُ الْأُولَى مِنْ دُوَيْنِ‏ السَّمَاءِ الدُّنْيَا- مِنَ الْبَحْرِ الْمَسْجُورِ الَّذِي قَالَ اللَّهُ تَعَالَى [فِيهِ‏] وَ الْبَحْرِ الْمَسْجُورِ وَ هِيَ‏ مَنِيٌّ كَمَنِيِّ الرِّجَالِ، فَيَمْطُرُ ذَلِكَ عَلَى الْأَرْضِ فَيَلْقَى الْمَاءُ الْمَنِيُّ مَعَ الْأَمْوَاتِ الْبَالِيَةِ فَيَنْبُتُونَ مِنَ الْأَرْضِ وَ يُحْيَوْنَ.

And as for in the Hereafter, so Allah^-azwj the Exalted would Send down between the two blowings of the trumpet – after the first blowing of the trumpet, from the reverberations of the sky of the world – from the swollen seas which Allah^-azwj the Exalted Said regarding it And the swollen sea [52:6] and it would be semen like the semen of the man. So that would rain upon the earth and the water of the semen would meet with the worn out dead ones, so they would be growing from the earth and be living. 

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ يُرِيكُمْ آياتِهِ‏ سَائِرَ آيَاتِهِ سِوَى هَذِهِ الدَّلَالاتِ عَلَى تَوْحِيدِهِ وَ نُبُوَّةِ مُوسَى ع نَبِيِّهِ، وَ فَضْلِ مُحَمَّدٍ ص عَلَى الْخَلَائِقِ سَيِّدِ إِمَائِهِ وَ عَبِيدِهِ، وَ تَبْيِينِهِ‏ فَضْلَهُ وَ فَضْلَ آلِهِ الطَّيِّبِينَ- عَلَى سَائِرِ خَلْقِ اللَّهِ أَجْمَعِينَ.

Then Allah^-azwj Mighty and Majestic Said: And He Shows you His Signs – the rest of His^-azwj Signs besides the proofs upon His^-azwj Tawheed (Oneness), and the Prophet-hood of Musa^-as His^-azwj Prophet^-as, and the merits of Muhammad^-saww upon the creatures as the Chief of His^-azwj maids and His^-azwj servants, and His^-azwj Manifesting his^-saww merits and the merits of his^-saww goodly Progeny^-asws over the rest of the creatures of Allah^-azwj, altogether.

لَعَلَّكُمْ تَعْقِلُونَ‏ [تَعْتَبِرُونَ- وَ تَتَفَكَّرُونَ‏] أَنَّ الَّذِي يَفْعَلُ هَذِهِ الْعَجَائِبَ- لَا يَأْمُرُالْخَلْقَ إِلَّا بِالْحِكْمَةِ، وَ لَا يَخْتَارُ مُحَمَّداً وَ آلَهُ إِلَّا لِأَنَّهُمْ أَفْضَلُ ذَوِي الْأَلْبَابِ‏.

So that you may be minding – taking a lesson – and pondering that the One^-azwj Who Does these wonders would not Command the creatures except with the Wisdom, nor would He^-azwj have Chosen Muhammad^-saww and his^-saww Progeny^-asws except that they are the most superior of the ones with the intellect.’’

قَوْلُهُ عَزَّ وَ جَلَ‏ ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذلِكَ فَهِيَ كَالْحِجارَةِ أَوْ أَشَدُّ قَسْوَةً وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ وَ إِنَّ مِنْها لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ إِنَّ مِنْها لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ‏

The Words of the Mighty and Majestic: Then your hearts hardened from after that, so these were like rocks, or more intense in hardness; and from the rocks there are (some) from which rivers burst forth, and from these there are (some) which split asunder so the water comes out from them, and from these there are some which fall down out of fear of Allah, and Allah is not heedless of what you are doing [2:74]

141 قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: ثُمَّ قَسَتْ قُلُوبُكُمْ‏ عست‏ وَ جَفَّتْ وَ يَبِسَتْ مِنَ الْخَيْرِ وَ الرَّحْمَةِ [قُلُوبُكُمْ‏] مَعَاشِرَ الْيَهُودِ مِنْ بَعْدِ ذلِكَ‏ مِنْ بَعْدِ مَا بَيَّنْتُ مِنَ الْآيَاتِ الْبَاهِرَاتِ فِي زَمَانِ مُوسَى ع، وَ مِنَ الْآيَاتِ الْمُعْجِزَاتِ- الَّتِي شَاهَدْتُمُوهَا مِنْ مُحَمَّدٍ.

S 141 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Says [2:74] Then your hearts hardened – tired, and dried, and withered from the goodness and the mercy – your hearts – group of Jews, from after that – from after what had been Manifested from the compelling Signs during the era of Musa^-as, and from the Signs, the miracles which you have witnessed from Muhammad^-saww.

فَهِيَ كَالْحِجارَةِ الْيَابِسَةِ لَا تَرْشَحُ بِرُطُوبَةٍ، وَ لَا يَنْتَفِضُ‏ مِنْهَا مَا يُنْتَفَعُ بِهِ، أَيْ أَنَّكُمْ لَا حَقَّ اللَّهِ تَعَالَى تُؤَدُّونَ، وَ لَا [مِنْ‏] أَمْوَالِكُمْ وَ لَا مِنْ مَوَاشِيهَا تَتَصَدَّقُونَ، وَ لَا بِالْمَعْرُوفِ تَتَكَرَّمُونَ وَ تَجُودُونَ، وَ لَا الضَّيْفَ تُقْرُونَ، وَ لَا مَكْرُوباً تُغِيثُونَ، وَ لَا بِشَيْ‏ءٍ مِنَ الْإِنْسَانِيَّةِ تُعَاشِرُونَ وَ تُعَامِلُونَ.

So these were like rocks – the dried, not being sprinkled with moisture, nor giving rise from it what could be benefitted with, i.e., you are not discharging the rights of Allah^-azwj the Exalted, neither from your wealth nor from your lives are you giving charity, nor honouring with the enjoining of the good and being benevolent, nor are you assisting the weak, nor helping the distressed, nor are you associating and doing anything from the humanitarian deeds. 

أَوْ أَشَدُّ قَسْوَةً إِنَّمَا هِيَ فِي قَسَاوَةِ الْأَحْجَارِ أَوْ أَشَدُّ قَسْوَةً أَبْهَمَ عَلَى السَّامِعِينَ وَ لَمْ يُبَيِّنْ لَهُمْ، كَمَا يَقُولُ الْقَائِلُ: أَكَلْتُ خُبْزاً أَوْ لَحْماً، وَ هُوَ لَا يُرِيدُ بِهِ أَنِّي لَا أَدْرِي مَا أَكَلْتُ، بَلْ يُرِيدُ [بِهِ‏] أَنْ يُبْهِمَ عَلَى السَّامِعِ- حَتَّى لَا يَعْلَمَ مَا ذَا أَكَلَ، وَ إِنْ كَانَ يَعْلَمُ أَنَّهُ قَدْ أَكَلَ.

Or more intense in hardness – but rather it is in the hardness of the rocks or more intense in hardness – ambiguous upon the listeners and it’s not clear for them, just as the speaker is saying, ‘I ate bread or meat’, and he does not intend by it, ‘I don’t know what I ate’, but he intends by it to be ambiguous upon the listener until he does not know what he ate, and even though he knew what he had eaten.

وَ لَيْسَ مَعْنَاهُ: بَلْ أَشَدُّ قَسْوَةً، لِأَنَّ هَذَا اسْتِدْرَاكٌ غَلَطٌ، وَ هُوَ عَزَّ وَ جَلَّ يَرْتَفِعُ [عَنْ‏] أَنْ يَغْلَطَ فِي خَبَرٍ- ثُمَّ يَسْتَدْرِكَ عَلَى نَفْسِهِ الْغَلَطَ، لِأَنَّهُ الْعَالِمُ بِمَا كَانَ وَ بِمَا يَكُونُ- وَ بِمَا لَا يَكُونُ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ، وَ إِنَّمَا يَسْتَدْرِكُ الْغَلَطَ عَلَى نَفْسِهِ الْمَخْلُوقُ الْمَنْقُوصُ.

And it isn’t its meaning or more intense in hardness, because this is the wrong correction, and He^-azwj is the Mighty and Majestic, Loftier than being wrong in information, then correct the mistake upon Himself^-azwj, because He^-azwj is the Knower with what has existed and with what would be existing, that if it did come into existence, how its existence would be. And rather, the correction of the mistake upon himself is for the creatures, the deficient ones. 

وَ لَا يُرِيدُ بِهِ أَيْضاً: فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ- أَيْ وَ أَشَدُّ قَسْوَةً لِأَنَّ هَذَا تَكْذِيبُ الْأَوَّلِ بِالثَّانِي، لِأَنَّهُ قَالَ: فَهِيَ كَالْحِجارَةِ فِي الشِّدَّةِ- لَا أَشَدُّ مِنْهَا وَ لَا أَلْيَنُ، فَإِذَا قَالَ بَعْدَ ذَلِكَ: أَوْ أَشَدُّ فَقَدْ رَجَعَ عَنْ قَوْلِهِ الْأَوَّلِ: إِنَّهَا لَيْسَتْ بِأَشَدَّ، وَ هَذَا مِثْلُ أَنْ يَقُولَ: لَا يَجِي‏ءَ مِنْ قُلُوبِكُمْ خَيْرٌ لَا قَلِيلٌ وَ لَا كَثِيرٌ.

And He^-azwj does not Intend by it, as well so these were like rocks, or more intense  – i.e. worse in hardness, because this is a falsification of the first by the second, because He^-azwj Said so these were like rocks regarding the hardness, not being harder than it nor softer. So when He^-azwj Said after that or more intense, so He^-azwj has Retracted from His^-azwj first Words that these aren’t with any more hardness. And this is an example that He^-azwj is Saying: “There would not be coming from their hearts, any goodness, neither little nor more”.

فَأَبْهَمَ عَزَّ وَ جَلَّ فِي الْأَوَّلِ حَيْثُ قَالَ: أَوْ أَشَدُّ. وَ بَيَّنَ فِي الثَّانِي أَنَّ قُلُوبَهُمْ أَشَدُّ قَسْوَةً مِنَ الْحِجَارَةِ- لَا بِقَوْلِهِ: أَوْ أَشَدُّ قَسْوَةً وَ لَكِنْ بِقَوْلِهِ تَعَالَى: وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ أَيْ فَهِيَ فِي الْقَسَاوَةِ بِحَيْثُ لَا يَجِي‏ءُ مِنْهَا الْخَيْرُ [يَا يَهُودُ] وَ فِي الْحِجَارَةِ مَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ- فَيَجِي‏ءُ بِالْخَيْرِ وَ الْغِيَاثِ لِبَنِي آدَمَ.

So the Mighty and Majestic did not Reveal in the first instance where He^-azwj Said or Intense, and Explained during the second that their hearts were intensely harder than the rocks, not by His^-azwj Words or more intense in hardness, but by His^-azwj Words and from the rocks there are (some) from which rivers burst forth – i.e. So it is regarding the hardness by where there would not be coming any goodness from it – O Jews – and among the rocks there are (some) from which rivers burst forth, so he would come with the goodness and to the help of the sons of Adam^-as.

وَ إِنَّ مِنْها مِنَ الْحِجَارَةِ لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ هُوَ مَا يَقْطُرُ مِنْهُ الْمَاءُ فَهُوَ خَيْرٌ مِنْهَا- دُونَ الْأَنْهَارِ الَّتِي يَتَفَجَّرُ مِنْ بَعْضِهَا، وَ قُلُوبُهُمْ لَا يَتَفَجَّرُ مِنْهَا الْخَيْرَاتُ وَ لَا يَشَّقَّقُ فَيَخْرُجُ [مِنْهَا] قَلِيلٌ مِنَ الْخَيْرَاتِ، وَ إِنْ لَمْ يَكُنْ كَثِيراً.

And from these – from the rocks there are (some) which split asunder so the water comes out from them, and it is what the water drips from, so it is better one of these, besides the ones from which the rivers burst out of, and their hearts are such that the goodness does not burst out from it, nor do they split so there would come out from these, a little from the goodness, and even if it does not happen to be a lot.

ثُمَّ قَالَ اللَّهُ تَعَالَى: وَ إِنَّ مِنْها يَعْنِي مِنَ الْحِجَارَةِ لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ‏ إِذَا أَقْسَمَ عَلَيْهَا بِاسْمِ اللَّهِ وَ بِأَسَامِي أَوْلِيَائِهِ: مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الطَّيِّبِينَ مِنْ آلِهِمْ ص، وَ لَيْسَ فِي قُلُوبِكُمْ شَيْ‏ءٌ مِنْ هَذِهِ الْخَيْرَاتِ.

Then Allah^-azwj the Exalted Said and from these – meaning from the rocks, there are (some) which fall down out of fear of Allah, when there is sworn upon it with the Name of Allah^-azwj and with the Names of His^-azwj Guardians – Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the goodly ones from their^-asws Progeny^-asws, but there isn’t in their hearts anything from this goodness.

وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ‏ بَلْ عَالِمٌ بِهِ، يُجَازِيكُمْ عَنْهُ بِمَا هُوَ بِهِ عَادِلٌ عَلَيْكُمْ وَ لَيْسَ بِظَالِمٍ لَكُمْ، يُشَدِّدُ حِسَابَكُمْ، وَ يُؤْلِمُ عِقَابَكُمْ.

And Allah is not heedless of what you are doing – But He^-azwj is a Knower with it. He^-azwj would Rewarding you about it with what He^-azwj would be Just with it upon you all, and He^-azwj wouldn’t be the least unjust to you by being Harsh in your Reckoning and Pain you in your Punishments’’.

وَ هَذَا الَّذِي [قَدْ] وَصَفَ اللَّهُ تَعَالَى بِهِ قُلُوبَهُمْ هَاهُنَا- نَحْوُ مَا قَالَ فِي سُورَةِ النِّسَاءِ: أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيراً.

And this is which Allah^-azwj the Exalted has Described their hearts with over here – what He^-azwj Said in Surah Al-Nisa: But then they would not give to people even the speck in the date stone [4:53].

وَ مَا وَصَفَ بِهِ الْأَحْجَارَ هَاهُنَا- نَحْوُ مَا وَصَفَ‏ فِي قَوْلِهِ تَعَالَى: لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى‏ جَبَلٍ- لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ‏.

And what He^-azwj Described the rocks over here – in the Words of the Exalted: Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah [59:21].  

وَ هَذَا التَّقْرِيعُ مِنَ اللَّهِ تَعَالَى لِلْيَهُودِ وَ النَّوَاصِبِ، وَ الْيَهُودُ جَمَعُوا الْأَمْرَيْنِ وَ اقْتَرَفُوا الْخَطِيئَتَيْنِ‏ فَغَلُظَ عَلَى الْيَهُودِ مَا وَبَّخَهُمْ بِهِ رَسُولُ اللَّهِ ص.

And this is the admonition from Allah^-azwj the Exalted to the Jews and the Nasibis. And the Jews were gathered upon two matters, and they had committed two errors. So it was grievous upon them what Rasool-Allah^-saww had Rebuked them with.

فَقَالَ جَمَاعَةٌ مِنْ رُؤَسَائِهِمْ، وَ ذَوِي الْأَلْسُنِ وَ الْبَيَانِ مِنْهُمْ: يَا مُحَمَّدُ إِنَّكَ تَهْجُونَا وَ تَدَّعِي عَلَى قُلُوبِنَا- مَا اللَّهُ يَعْلَمُ مِنْهَا خِلَافَهُ، إِنَّ فِيهَا خَيْراً كَثِيراً: نَصُومُ وَ نَتَصَدَّقُ وَ نُوَاسِي الْفُقَرَاءَ.

So a group of their chiefs, and the ones with (eloquent) tongues and the explanation from them, said, ‘O Muhammad^-saww! You^-saww are arguing against us and claiming about our hearts (that they are like rocks) – what Allah^-azwj Knows it as being opposite – there is a lot of good in these (hearts). We are Fasting, and giving charities, and we are consoling the poor’.

فَقَالَ رَسُولُ اللَّهِ ص: إِنَّمَا الْخَيْرُ مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ تَعَالَى، وَ عُمِلَ عَلَى مَا أَمَرَ اللَّهُ تَعَالَى [بِهِ‏]. فَأَمَّا مَا أُرِيدَ بِهِ الرِّيَاءُ وَ السُّمْعَةُ- أَوْ مُعَانَدَةُ رَسُولِ اللَّهِ، وَ إِظْهَارُ الْغِنَى‏ لَهُ- وَ التَّمَالُكُ وَ التَّشَرُّفُ عَلَيْهِ فَلَيْسَ بِخَيْرٍ، بَلْ هُوَ الشَّرُّ الْخَالِصُ، وَ وَبَالٌ عَلَى صَاحِبِهِ، يُعَذِّبُهُ اللَّهُ بِهِ أَشَدَّ الْعَذَابِ.

So Rasool-Allah^-saww said: ‘But rather, the good is what the Face of Allah^-azwj the Exalted is intended with, and worked upon what Allah^-azwj the Exalted has Commanded with. So, as for what the showing off is intended with and the fame – or opposition to Rasool-Allah^-saww, and the displaying of the riches to him^-saww – and the control and the nobility upon him^-saww, so it isn’t with goodness. But it is the pure evil, and a scourge upon its perpetrator. Allah^-azwj would Punish him with the most severe of the Punishments’.

فَقَالُوا لَهُ: يَا مُحَمَّدُ أَنْتَ تَقُولُ هَذَا، وَ نَحْنُ نَقُولُ: بَلْ مَا نُنْفِقُهُ إِلَّا لِإِبْطَالِ أَمْرِكَ وَ دَفْعِ رِئَاسَتِكَ‏ وَ لِتَفْرِيقِ أَصْحَابِكَ عَنْكَ- وَ هُوَ الْجِهَادُ الْأَعْظَمُ، نُؤَمِّلُ بِهِ مِنَ اللَّهِ الثَّوَابَ الْأَجَلَّ الْأَجْسَمَ، وَ أَقَلُّ أَحْوَالِنَا أَنَّا تَسَاوَيْنَا فِي الدَّعَاوِي، فَأَيُّ فَضْلٍ لَكَ عَلَيْنَا

So they said to him^-saww, ‘O Muhammad^-saww! You^-saww are saying this, and we are saying, ‘But, we are not spending except for the invalidation of your^-saww matter and repelling your^-saww governance and in order to separate your^-saww companions away from you^-saww – and it is the great Jihad. We are hoping with it the Rewards from Allah^-azwj which are abundant, great. And the least of our situations, us and you^-saww are equal in our claims. So which merit have you^-saww got over us?’

فَقَالَ رَسُولُ اللَّهِ ص: يَا إِخْوَةَ الْيَهُودِ إِنَّ الدَّعَاوِيَ يَتَسَاوَى فِيهَا الْمُحِقُّونَ وَ الْمُبْطِلُونَ وَ لَكِنْ حُجَجُ اللَّهِ وَ دَلَائِلُهُ تُفَرِّقُ بَيْنَهُمْ، فَتَكْشِفُ عَنْ تَمْوِيهِ الْمُبْطِلِينَ- وَ تُبَيِّنُ عَنْ حَقَائِقِ الْمُحِقِّينَ، وَ رَسُولُ اللَّهِ مُحَمَّدٌ لَا يَغْتَنِمُ جَهْلَكُمْ- وَ لَا يُكَلِّفُكُمُ التَّسْلِيمَ لَهُ بِغَيْرِ حُجَّةٍ

So Rasool-Allah^-saww said: ‘Jewish brethren! In the claims, the true ones and the false ones are the same, but the Proofs of Allah^-azwj and His^-azwj evidences is the difference between the two. Thus, it would uncover the camouflage from the false ones – and display the realities of the true ones, and the Rasool^-saww of Allah^-azwj, Muhammad^-saww, does not deserve your ignorance – nor does he^-saww encumber you for the submission to him^-saww without a proof.

وَ لَكِنْ يُقِيمُ عَلَيْكُمْ حُجَّةَ اللَّهِ تَعَالَى الَّتِي لَا يُمْكِنُكُمْ دِفَاعُهَا، وَ لَا تُطِيقُونَ الِامْتِنَاعَ مِنْ‏ مُوجِبِهَا- وَ لَوْ ذَهَبَ مُحَمَّدٌ يُرِيكُمْ آيَةً مِنْ عِنْدِهِ لَشَكَكْتُمْ، وَ قُلْتُمْ: إِنَّهُ مُتَكَلِّفٌ مَصْنُوعٌ مُحْتَالٌ فِيهِ، مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ،

But, he^-saww would establish the Argument of Allah^-azwj the Exalted which is not possible to defend against, nor will you be able to escape from its conclusion. And if Muhammad^-saww was to go and show you a Sign from Him^-azwj you will doubt and say, ‘It is artificially made and he^-saww is a con-man with regards to it, either manufactured or colluded (by others) upon him^-saww.

فَإِذَا اقْتَرَحْتُمْ أَنْتُمْ فَأَرَاكُمْ مَا تَقْتَرِحُونَ- لَمْ يَكُنْ لَكُمْ أَنْ تَقُولُوا مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ- أَوْ مُتَأَتٍّي بِحِيلَةٍ وَ مُقَدِّمَاتٍ، فَمَا الَّذِي تَقْتَرِحُونَ فَهَذَا رَبُّ الْعَالَمِينَ قَدْ وَعَدَنِي أَنْ يُظْهِرَ لَكُمْ مَا تَقْتَرِحُونَ- لِيَقْطَعَ مَعَاذِيرَ الْكَافِرِينَ مِنْكُمْ، وَ يَزِيدَ فِي بَصَائِرِ الْمُؤْمِنِينَ مِنْكُمْ.

But when you suggest and he^-saww shows whatever you are suggesting – there would not happen to be for you that you should be saying, ‘It is artificial or colluded upon him^-as’, or you have been brought a trick or a ploy. So what is that which you are suggesting, for this Lord^-azwj of the worlds has Promised me^-saww that He^-azwj will Manifest for you whatever you are suggesting – in order to cut off the excuses of the Kafirs from you and increase in the insight of the Momineen from you’.

قَالُوا: قَدْ أَنْصَفْتَنَا يَا مُحَمَّدُ، فَإِنْ وَفَيْتَ بِمَا وَعَدْتَ مِنْ نَفْسِكَ مِنَ الْإِنْصَافِ، وَ إِلَّا فَأَنْتَ أَوَّلُ رَاجِعٍ مِنْ دَعْوَاكَ لِلنُّبُوَّةِ، وَ دَاخِلٌ فِي غُمَارِ الْأُمَّةِ، وَ مُسَلِّمٌ لِحُكْمِ التَّوْرَاةِ لِعَجْزِكَ عَمَّا نَقْتَرِحُهُ عَلَيْكَ، وَ ظُهُورِ الْبَاطِلِ فِي دَعْوَاكَ فِيمَا تَرُومُهُ مِنْ جِهَتِكَ.

They said, ‘You^-saww are being fair with us, O Muhammad^-saww! So if you^-saww were to fulfil with what you^-saww are promising from yourself^-saww from the fairness, or else, so you^-saww will be the first to retract from your^-saww claim of the Prophet-hood, and be included among the ordinary people of the community, and be submissive to the Judgment of the Torah due to your^-saww frustration from what we are (about to) suggest upon you^-saww, and the falsehood in your^-saww claim would be exposed, what you^-saww are intending from your^-saww direction’.

فَقَالَ رَسُولُ اللَّهِ ص: الصِّدْقُ يُنْبِئُ عَنْكُمْ‏ لَا الْوَعِيدُ، اقْتَرِحُوا مَا تَقْتَرِحُونَ لِيُقْطَعَ مَعَاذِيرُكُمْ فِيمَا تَسْأَلُونَ.

So Rasool-Allah^-saww said: ‘The truth will foretell, not the intimidation from you. Suggest whatever you are suggesting in order to cut off your excuses with regards to what you are asking’.

[مُعْجِزَةٌ عَظِيمَةٌ مِنْ مُعْجِزَاتِ النَّبِيِّ ص بِاقْتِرَاحِ الْيَهُودِ:]

The great miracle from the miracles of the Prophet^-saww, by the suggestion of the Jews.

فَقَالُوا: يَا مُحَمَّدُ زَعَمْتَ أَنَّهُ مَا فِي قُلُوبِنَا شَيْ‏ءٌ مِنْ مُوَاسَاةِ الْفُقَرَاءِ، وَ مُعَاوَنَةِ الضُّعَفَاءِ وَ النَّفَقَةِ فِي إِبْطَالِ الْبَاطِلِ، وَ إِحْقَاقِ الْحَقِّ، وَ أَنَّ الْأَحْجَارَ أَلْيَنُ مِنْ قُلُوبِنَا، وَ أَطْوَعُ لِلَّهِ مِنَّا، وَ هَذِهِ الْجِبَالُ بِحَضْرَتِنَا، فَهَلُمَّ بِنَا إِلَى بَعْضِهَا، فَاسْتَشْهِدْهُ عَلَى تَصْدِيقِكَ وَ تَكْذِيبِنَا فَإِنْ نَطَقَ بِتَصْدِيقِكَ فَأَنْتَ الْمُحِقُّ، يَلْزَمُنَا اتِّبَاعُكَ، وَ إِنْ نَطَقَ بِتَكْذِيبِكَ أَوْ صَمَتَ فَلَمْ يَرُدَّ جَوَابَكَ، فَاعْلَمْ بِأَنَّكَ الْمُبْطِلُ فِي دَعْوَاكَ، الْمُعَانِدُ لِهَوَاكَ.

So they said, ‘O Muhammad^-saww! You^-saww are claiming that there is nothing in our hearts from consoling to the poor and helping the weak, and the spending in invalidation of the falsehood, and affirmation of the truth, and that the rocks are softer than our hearts and more obedient to Allah^-azwj than we are; and here is the mountain in our presence. So come with us to is side and get it to testify upon your^-saww truthfulness and for it to belie upon us. So if it speaks with your^-saww ratification, then your^-saww are the true one, it would necessitate us to follow you; and if it speak with belying you^-saww or remains silent and does not respond to answer you^-saww, then know that you^-saww are the false one in your^-saww claim, operating (in accordance with) your^-saww own desires’.

فَقَالَ رَسُولُ اللَّهِ ص: نَعَمْ هَلُمُّوا بِنَا- إِلَى أَيِّهَا شِئْتُمْ أَسْتَشْهِدْهُ، لِيَشْهَدَ لِي عَلَيْكُمْ فَخَرَجُوا إِلَى أَوْعَرِ جَبَلٍ رَأَوْهُ، فَقَالُوا: يَا مُحَمَّدُ هَذَا الْجَبَلُ فَاسْتَشْهِدْهُ.

So Rasool-Allah^-saww said: ‘Yes, come with us to wherever you want to witness it testify for me^-saww, against you’. So they went out to a big mountain they had seen, and they said, ‘O Muhammad^-saww! This mountain, so get it to testify’.

فَقَالَ رَسُولُ اللَّهِ ص لِلْجَبَلِ: إِنِّي أَسْأَلُكَ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ خَفَّفَ اللَّهُ الْعَرْشَ عَلَى كَوَاهِلِ ثَمَانِيَةٍ مِنَ الْمَلَائِكَةِ- بَعْدَ أَنْ لَمْ يَقْدِرُوا عَلَى تَحْرِيكِهِ وَ هُمْ خَلْقٌ كَثِيرٌ- لَا يَعْرِفُ عَدَدَهُمْ غَيْرُ اللَّهِ عَزَّ وَ جَلَّ.

So Rasool-Allah^-saww said to the mountain: ‘I^-saww ask you by the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by the mention of whose names Allah^-azwj Lightened the Throne upon the shoulders of eight from His^-azwj Angels – after they had not been able to move it, and they were a lot of creatures – none knows their number apart from Allah^-azwj Mighty and Majestic.

وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ تَابَ اللَّهُ عَلَى آدَمَ، وَ غَفَرَ خَطِيئَتَهُ وَ أَعَادَهُ إِلَى مَرْتَبَتِهِ.

And by the right of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by the mention of whose names, Allah^-azwj Turned to Adam^-as (with Mercy) and Forgave his^-as mistakes and Returned him^-as to his (former) rank.

وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ وَ سُؤَالِ اللَّهِ بِهِمْ- رُفِعَ إِدْرِيسُ فِي الْجَنَّةِ [مَكاناً] عَلِيًّا، لَمَّا شَهِدْتَ لِمُحَمَّدٍ بِمَا أَوْدَعَكَ اللَّهُ- بِتَصْدِيقِهِ عَلَى هَؤُلَاءِ الْيَهُودِ فِي ذِكْرِ قَسَاوَةِ قُلُوبِهِمْ، وَ تَكْذِيبِهِمْ وَ جَحْدِهِمْ لِقَوْلِ مُحَمَّدٍ رَسُولِ اللَّهِ ص.

And by the right of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by the mention of whose names and asking Allah^-azwj by them^-asws – Idrees^-as was Raised in the Paradise to a lofty place, due to him^-as having testified to Muhammad^-saww with what Allah^-azwj had Entrusted him^-as with – by his^-as ratification upon these Jews regarding the mention of the hardness of their hearts, and their belying and their rejection of the words of Muhammad^-saww, Rasool^-saww of Allah^-azwj!’.

فَتَحَرَّكَ الْجَبَلُ وَ تَزَلْزَلَ، وَ فَاضَ مِنْهُ الْمَاءُ وَ نَادَى: يَا مُحَمَّدُ أَشْهَدُ أَنَّكَ رَسُولُ [اللَّهِ‏] رَبِّ الْعَالَمِينَ، وَ سَيِّدُ الْخَلَائِقِ أَجْمَعِينَ.

So the mountain stirred and shook, and the water burst forth from it, and it called out, ‘O Muhammad^-saww! I testify that you^-saww are a Rasool^-saww of the Lord^-azwj of the worlds, and chief of the creatures in their entirety.

وَ أَشْهَدُ أَنَّ قُلُوبَ هَؤُلَاءِ الْيَهُودِ كَمَا وَصَفْتَ أَقْسَى مِنَ الْحِجَارَةِ، لَا يَخْرُجُ مِنْهَا خَيْرٌ كَمَا قَدْ يَخْرُجُ مِنَ الْحِجَارَةِ الْمَاءُ سَيْلًا أَوْ تَفْجِيراً.

And I testify that the hearts of these Jews as just as you^-saww described, as being harder than the rocks. No good comes out from these just as the water comes our flowing from the rock or a bursting.

وَ أَشْهَدُ أَنَّ هَؤُلَاءِ كَاذِبُونَ عَلَيْكَ فِيمَا بِهِ يَقْرِفُونَكَ‏ مِنَ الْفِرْيَةِ عَلَى رَبِّ الْعَالَمِينَ.

And I testify that they are liars against you regarding what they are accusing you^-saww with, from the fabrications against the Lord^-azwj of the worlds’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَسْأَلُكَ أَيُّهَا الْجَبَلُ، أَمَرَكَ اللَّهُ بِطَاعَتِي فِيمَا أَلْتَمِسُهُ‏ مِنْكَ- بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الَّذِينَ بِهِمْ نَجَّى اللَّهُ تَعَالَى نُوحاً ع‏ مِنَ الْكَرْبِ الْعَظِيمِ‏، وَ بَرَّدَ اللَّهُ النَّارَ عَلَى إِبْرَاهِيمَ ع وَ جَعَلَهَا عَلَيْهِ سَلَاماً وَ مَكَّنَهُ فِي جَوْفِ النَّارِ عَلَى سَرِيرٍ وَ فِرَاشٍ وَثِيرٍ، لَمْ يَرَ ذَلِكَ الطَّاغِيَةُ مِثْلَهُ- لِأَحَدٍ مِنْ مُلُوكِ الْأَرْضِ أَجْمَعِينَ وَ أَنْبَتَ حَوَالَيْهِ مِنَ الْأَشْجَارِ الْخَضِرَةِ النَّضِرَةِ النَّزِهَةِ، وَ غَمَرَ مَا حَوْلَهُ مِنْ أَنْوَاعِ الْمَنْثُورِ بِمَا لَا يُوجَدُ إِلَّا فِي فُصُولٍ أَرْبَعَةٍ مِنْ جَمِيعِ السَّنَةِ.

Then Rasool-Allah^-saww said: ‘And I^-saww ask you, O you mountain! Allah^-azwj Commands you with obeying me^-saww in whatever I^-saww seek from you – by the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws, those by whom Allah^-azwj the Exalted Rescued Noah^-as from the great distress, and Cooled the fire upon Ibrahim^-as and Made it to be a safety upon him^-as, and Placed him^-as in the middle of the fire upon a bed with a pillow-top mattress, one which that tyrant (Nimrod^-la) had not seen the like of – to anyone from the kings of the earth in their entirety, and Grew around him^-as from the green plants of fresh display, and Immersed around him^-as from the types of scattered flowers with what cannot be found except during the arrival of (all) the four seasons from the entire year.

قَالَ الْجَبَلُ: بَلَى، أَشْهَدُ لَكَ يَا مُحَمَّدُ بِذَلِكَ، وَ أَشْهَدُ أَنَّكَ لَوِ اقْتَرَحْتَ عَلَى رَبِّكَ أَنْ يَجْعَلَ رِجَالَ الدُّنْيَا قِرَدَةً وَ خَنَازِيرَ لَفَعَلَ، أَوْ يَجْعَلَهُمْ مَلَائِكَةً لَفَعَلَ، وَ أَنْ يُقَلِّبَ النِّيرَانَ جَلِيداً، وَ الْجَلِيدَ نِيرَاناً لَفَعَلَ، أَوْ يَهْبِطَ السَّمَاءَ إِلَى الْأَرْضِ، أَوْ يَرْفَعَ الْأَرْضَ إِلَى السَّمَاءِ لَفَعَلَ، أَوْ يُصَيِّرَ أَطْرَافَ الْمَشَارِقِ وَ الْمَغَارِبِ وَ الْوِهَادِ- كُلِّهَا صُرَّةً كَصُرَّةِ الْكِيسِ لَفَعَلَ وَ أَنَّهُ قَدْ جَعَلَ الْأَرْضَ وَ السَّمَاءَ طَوْعَكَ، وَ الْجِبَالَ وَ الْبِحَارَ تَنْصَرِفُ بِأَمْرِكَ، وَ سَائِرَ مَا خَلَقَ اللَّهُ مِنَ الرِّيَاحِ وَ الصَّوَاعِقِ- وَ جَوَارِحِ الْإِنْسَانِ وَ أَعْضَاءِ الْحَيَوَانِ لَكَ مُطِيعَةً، وَ مَا أَمَرْتَهَا [بِهِ‏] مِنْ شَيْ‏ءٍ ائْتَمَرَتْ.

The mountain said, ‘Yes. I testify to you^-saww, O Muhammad^-saww, with that. And I testify that you^-saww, if you were to suggest to your^-saww Lord^-azwj that He^-azwj Makes the men of the world to be as monkeys and pigs, He^-azwj would, or to Make them as Angels, He^-azwj would, and to Convert the fires into ice and the ice into fires, He^-azwj would, or the sky to fall to the earth, or the ground to raise to the sky, He^-azwj would, or the ends of the east and the west and the ravines, all of these to become like the bag, He^-azwj would, and that He^-azwj should Make the earth and the sky tame to you^-saww, and the mountains and the oceans to flow by your^-saww orders, and the rest of whatever Allah^-azwj has Created from the winds and the thunderbolts – and the limbs of the human beings and the limbs of the animals obedient to you^-saww, and whatever you^-saww order anything with, it would implement your^-saww orders’.

فَقَالَ الْيَهُودُ: يَا مُحَمَّدُ أَ عَلَيْنَا تُلَبِّسُ وَ تُشَبِّهُ! قَدْ أَجْلَسْتَ مَرَدَةً مِنْ أَصْحَابِكَ خَلْفَ صُخُورِ هَذَا الْجَبَلِ، فَهُمْ يَنْطِقُونَ بِهَذَا الْكَلَامِ، وَ نَحْنُ لَا نَدْرِي‏ أَ نَسْمَعُ مِنَ الرِّجَالِ أَمْ مِنَ الْجَبَلِ! لَا يَغْتَرُّ بِمِثْلِ هَذَا إِلَّا ضُعَفَاؤُكَ- الَّذِينَ تَبَحْبَحُ‏ فِي عُقُولِهِمْ،

So the Jews said, ‘O Muhammad^-saww! Are you^-saww trying to deceive us and confuse us? You^-saww have seated some fanatical of your^-saww companions behind the rock of this mountain. Thus, it is they would are speaking with this speech, and we don’t know whether we are hearing from the men or from the mountain! None would be deceived with the likes of this except for the weak-minded – those who are unsettled in their minds.

فَإِنْ كُنْتَ صَادِقاً فَتَنَحَّ عَنْ مَوْضِعِكَ هَذَا إِلَى ذَلِكَ الْقَرَارِ، وَ أْمُرْ هَذَا الْجَبَلَ أَنْ يَنْقَلِعَ مِنْ أَصْلِهِ، فَيَسِيرَ إِلَيْكَ إِلَى هُنَاكَ، فَإِذَا حَضَرَكَ- وَ نَحْنُ نُشَاهِدُهُ- فَأْمُرْهُ أَنْ يَنْقَطِعَ نِصْفَيْنِ مِنِ ارْتِفَاعِ سَمْكِهِ، ثُمَّ تَرْتَفِعَ السُّفْلَى مِنْ قِطْعَتَيْهِ فَوْقَ الْعُلْيَا وَ تَنْخَفِضَ الْعُلْيَا تَحْتَ السُّفْلَى، فَإِذَا أَصْلُ الْجَبَلِ قُلَّتُهُ وَ قُلَّتُهُ أَصْلُهُ، لِنَعْلَمَ أَنَّهُ مِنَ اللَّهِ لَا يَتَّفِقُ بِمُوَاطَاةٍ، وَ لَا بِمُعَاوَنَةِ مُمَوِّهِينَ مُتَمَرِّدِينَ.

So if you were truthful, then be alone from this place of yours^-saww to go to that place, and order this mountain to uproot from its roots and come to you^-as to over there. So when it is present with you^-saww, and we witness it, then order it to be cut into two halves from the top of its peak, then the bottom part of its piece should raise to be above the top, and top to come down to be under the lower part. So when the base of the mountain is its peak and its peak it is base, we would know that if is (indeed) from Allah^-azwj, there has neither been an incidence of a collusion, nor assistance with the rebellious ones’.

فَقَالَ رَسُولُ اللَّهِ ص وَ أَشَارَ إِلَى حَجَرٍ فِيهِ قَدْرِ خَمْسَةِ أَرْطَالٍ-: يَا أَيُّهَا الْحَجَرُ تَدَحْرَجْ. فَتَدَحْرَجَ، ثُمَّ قَالَ لِمُخَاطَبِهِ: خُذْهُ وَ قَرِّبْهُ مِنْ أُذُنِكَ، فَسَيُعِيدُ عَلَيْكَ مَا سَمِعْتَ فَإِنَّ هَذَا جُزْءٌ مِنْ ذَلِكَ الْجَبَلِ.

So, Rasool-Allah^-saww said, and gestured towards a rock of a measurement of five Ratls (approx. 2 kg): ‘O you rock! Roll over!’ So it rolled over. Then he^-saww said to them: ‘Take it to be near you, for it would repeat upon you whatever you heard, for this rock is (a part) from that mountain’.

فَأَخَذَهُ الرَّجُلُ، فَأَدْنَاهُ إِلَى أُذُنِهِ، فَنَطَقَ بِهِ الْحَجَرُ بِمِثْلِ مَا نَطَقَ بِهِ الْجَبَلُ أَوَّلًا- مِنْ‏ تَصْدِيقِ رَسُولِ اللَّهِ ص فِيمَا ذَكَرَهُ عَنْ قُلُوبِ الْيَهُودِ، وَ فِيمَا أَخْبَرَ بِهِ مِنْ أَنَّ نَفَقَاتِهِمْ فِي دَفْعِ أَمْرِ مُحَمَّدٍ ص بَاطِلٌ، وَ وَبَالٌ عَلَيْهِمْ.

So a man grabbed it and drew it closer to his ears, and the rock spoke with the like of what the mountain had spoken with firstly – from the ratification of Rasool-Allah^-saww, regarding what he^-saww had mentioned from the hearts of the Jews, and regarding what he^-saww had informed with from their hypocrisies in repelling the matter of Muhammad^-saww as being false, and a scourge upon them.

فَقَالَ [لَهُ‏] رَسُولُ اللَّهِ ص: أَ سَمِعْتَ هَذَا أَ خَلْفَ هَذَا الْحَجَرِ أَحَدٌ يُكَلِّمُكَ [وَ يُوهِمُكَ أَنَّهُ يُكَلِّمُكَ‏] قَالَ: لَا، فَأْتِنِي بِمَا اقْتَرَحْتُ فِي الْجَبَلِ.

So Rasool-Allah^-saww said to him: ‘Did you hear this? Is there anyone behind this speaking with you, and deluding you that it is speaking with you?’ He said, ‘No, So give me what I suggested regarding the mountain’.

فَتَبَاعَدَ رَسُولُ اللَّهِ ص إِلَى فَضَاءٍ وَاسِعٍ، ثُمَّ نَادَى الْجَبَلَ: يَا أَيُّهَا الْجَبَلُ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِجَاهِهِمْ» وَ مَسْأَلَةِ عِبَادِ اللَّهِ) بِهِمْ- أَرْسَلَ اللَّهُ عَلَى قَوْمِ عَادٍ رِيحاً صَرْصَراً عَاتِيَةً، تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجازُ نَخْلٍ مُنْقَعِرٍ [خَاوِيَةٍ]،

So Rasool-Allah^-saww went distant into the vast expanse, then called the mountain: ‘O you mountain! By the right of Muhammad^-saww and his^-saww goodly Progeny^-asws – those by whose virtue, and asking by them^-asws, Allah^-azwj Sent the Sarsaar wind upon the people of Aad as Tearing men away as if they were the trunks of palm-trees torn up [54:20].

وَ أَمَرَ جَبْرَئِيلَ أَنْ يَصِيحَ صَيْحَةً [هَائِلَةً] فِي قَوْمِ صَالِحٍ ع حَتَّى صَارُوا كَهَشِيمِ الْمُحْتَظِرِ، لَمَّا انْقَلَعْتَ مِنْ مَكَانِكَ بِإِذْنِ اللَّهِ، وَ جِئْتَ إِلَى حَضْرَتِي هَذِهِ- وَ وَضَعَ يَدَهُ عَلَى الْأَرْضِ بَيْنَ يَدَيْهِ-

And He^-azwj Commanded Jibraeel^-as that he^-as shouted with such a shriek until they came to be like the dry fragments of trees which the maker of an enclosure collects [54:31]. Uproot from your place by the Permission of Allah^-azwj, and come over this place of mine^-saww’ – and he^-saww placed his^-saww hand upon the ground in front of him^-saww.

[قَالَ:] فَتَزَلْزَلَ الْجَبَلُ وَ سَارَ كَالْقَارِحِ‏ الْهِمْلَاجِ- حَتَّى [صَارَ بَيْنَ يَدَيْهِ، وَ] دَنَا مِنْ إِصْبَعِهِ أَصْلُهُ فَلَزِقَ‏ بِهَا، وَ وَقَفَ وَ نَادَى: [هَا] أَنَا سَامِعٌ لَكَ مُطِيعٌ- يَا رَسُولَ (رَبِّ الْعَالَمِينَ) وَ إِنْ رُغِمَتْ أُنُوفُ هَؤُلَاءِ الْمُعَانِدِينَ- مُرْنِي بِأَمْرِكَ يَا رَسُولَ اللَّهِ.

So the mountain trembled and became like the hooves of a horse – until it came to be in front of him^-saww and its base was close to his^-saww companions, and attached with it (the ground, and paused and called out, ‘Here! I hear you^-saww and obey – O Rasool^-saww of the Lord^-azwj of the worlds, and I shall rub the noses of these stubborn ones. Order me with your^-saww order, O Rasool-Allah^-saww!’

فَقَالَ رَسُولُ اللَّهِ ص: إِنَّ هَؤُلَاءِ [الْمُعَانِدِينَ‏] اقْتَرَحُوا عَلَيَّ أَنْ آمُرَكَ أَنْ تَنْقَلِعَ مِنْ أَصْلِكَ، فَتَصِيرَ نِصْفَيْنِ، ثُمَّ يَنْحَطَّ أَعْلَاكَ، وَ يَرْتَفِعَ أَسْفَلُكَ، فَتَصِيرَ ذِرْوَتُكَ أَصْلَكَ وَ أَصْلُكَ ذِرْوَتَكَ.

So Rasool-Allah^-saww said: ‘These stubborn ones are suggesting to me^-saww that I^-saww should order you to uproot from your base and become two halves, then your top should come down and your lower part should raise higher, so that your peak would be your base, and your base would be your peak’.

فَقَالَ الْجَبَلُ: أَ فَتَأْمُرُنِي بِذَلِكَ- يَا رَسُولَ رَبِّ الْعَالَمِينَ قَالَ: بَلَى. فَانْقَطَعَ [الْجَبَلُ‏] نِصْفَيْنِ وَ انْحَطَّ أَعْلَاهُ إِلَى الْأَرْضِ، وَ ارْتَفَعَ أَسْفَلُهُ‏ فَوْقَ أَعْلَاهُ‏ فَصَارَ فَرْعُهُ أَصْلَهُ، وَ أَصْلُهُ فَرْعَهُ.

So the mountain said, ‘Are you^-saww ordering me with that, O Rasool^-saww of the Lord^-azwj of the worlds?’ He^-saww said: ‘Yes’. So the mountain cut itself into two halves and its top part dropped to the ground, and its lower part raised to be above the top part, and its branch became its root, and its root became its branch.

ثُمَّ نَادَى الْجَبَلُ: مَعَاشِرَ الْيَهُودِ هَذَا الَّذِي تَرَوْنَ دُونَ مُعْجِزَاتِ مُوسَى الَّذِي تَزْعُمُونَ أَنَّكُمْ بِهِ مُؤْمِنُونَ! فَنَظَرَ الْيَهُودُ بَعْضُهُمْ إِلَى بَعْضٍ- فَقَالَ بَعْضُهُمْ: مَا عَنْ هَذَا مَحِيصٌ.

Then the mountain called out, ‘O community of the Jews! This which you are seeing is less than the miracles of Musa^-as which you are claiming that you are believing in it!’ So the Jews looked at each other, and one of them said, ‘There is no escape from this!’

وَ قَالَ آخَرُونَ مِنْهُمْ: هَذَا رَجُلٌ مَبْخُوتٌ‏ يُؤْتَى لَهُ، وَ الْمَبْخُوتُ يَتَأَتَّى لَهُ الْعَجَائِبُ فَلَا يَغُرَّنَّكُمْ مَا تُشَاهِدُونَ [مِنْهُ‏].

And the others from them said, ‘This man, luck keeps coming to him^-saww, and the lucky one is such that the wonders come to him, so he^-saww should not be deceived by what you are witnessing from him^-saww’.

فَنَادَاهُمُ الْجَبَلُ: يَا أَعْدَاءَ اللَّهِ- قَدْ أَبْطَلْتُمْ بِمَا تَقُولُونَ نُبُوَّةَ مُوسَى ع هَلَّا قُلْتُمْ لِمُوسَى: إِنَّ قَلْبَ الْعَصَا ثُعْبَاناً، وَ انْفِلَاقَ الْبَحْرِ طُرُقاً، وَ وُقُوفَ الْجَبَلِ كَالظُّلَّةِ فَوْقَكُمْ إِنَّكَ يُؤْتَى لَكَ‏ يَأْتِيكَ جَدُّكَ‏ بِالْعَجَائِبِ، فَلَا يَغُرُّنَا مَا نُشَاهِدُهُ مِنْكَ.

So the mountain called out to them, ‘O enemies of Allah^-azwj! You are nullifying what you are saying of the Prophet-hood of Musa^-as. Are you not saying for Musa^-as that he^-as transformed the staff into a serpent, and split a road to be in the sea, and the mountain was like a shadow above you. There would come upon you what came upon your forefathers, with the wonders, ‘We shall not be deceived by what we witnessed from you^-as’’.

فَأَلْقَمَتْهُمُ الْجِبَالُ- بِمَقَالَتِهَا- الصُّخُورَ، وَ لَزِمَتْهُمْ‏ حُجَّةُ رَبِّ الْعَالَمِينَ‏.

So the mountain arose – with its speech – the rocks, and necessitated the Proof of the Lord^-azwj of the worlds’.

قَوْلُهُ عَزَّ وَ جَلَ‏ أَ فَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ وَ قَدْ كانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ ما عَقَلُوهُ وَ هُمْ يَعْلَمُونَ وَ إِذا لَقُوا الَّذِينَ آمَنُوا قالُوا آمَنَّا وَ إِذا خَلا بَعْضُهُمْ إِلى‏ بَعْضٍ قالُوا أَ تُحَدِّثُونَهُمْ بِما فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ أَ فَلا تَعْقِلُونَ أَ وَ لا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ‏

The Words of the Mighty and Majestic Are you wishing that they would be believing in you all, and there was a party from among them hearing the Speech of Allah, then they were altering it from after having understood it, while they were knowing? [2:75]

And when they are meeting those who are believing they are saying: ‘We believe!’, and when they are alone with each other they are saying: ‘Are you narrating them with what Allah has Disclosed upon you in order for them to argue with you by it in the Presence of your Lord? Are you not understanding? [2:76]

Or are they not knowing that Allah Knows what they are keeping as secret and what they are announcing? [2:77]

142 قَالَ الْإِمَامُ ع‏ فَلَمَّا بَهَرَ رَسُولُ اللَّهِ ص هَؤُلَاءِ الْيَهُودَ بِمُعْجِزَتِهِ، وَ قَطَعَ مَعَاذِيرَهُمْ بِوَاضِحِ دَلَالَتِهِ، لَمْ يُمْكِنْهُمْ مُرَاجَعَتُهُ‏ فِي حُجَّتِهِ، وَ لَا إِدْخَالُ التَّلْبِيسِ عَلَيْهِ فِي مُعْجِزَتِهِ فَقَالُوا: يَا مُحَمَّدُ قَدْ آمَنَّا بِأَنَّكَ الرَّسُولُ الْهَادِي الْمَهْدِيُّ، وَ أَنَّ عَلِيّاً أَخَاكَ هُوَ الْوَصِيُّ وَ الْوَلِيُّ.

S 142 – The Imam^-asws said: ‘So when Rasool-Allah^-saww had dazzled those Jews by his^-saww miracles, and cut off their excuses by clear evidences, they were not able to respond regarding his^-saww proofs, nor deception regarding his^-saww miracles. So they said, ‘O Muhammad^-saww! We have believed that you^-saww are the Rasool^-saww, the guide, the Guided, and that Ali^-asws your^-saww brother, he^-asws is the successor^-asws and the (rightful) guardian’.

وَ كَانُوا إِذَا خَلَوْا بِالْيَهُودِ الْآخَرِينَ يَقُولُونَ [لَهُمْ:] إِنَّ إِظْهَارَنَا لَهُ الْإِيمَانَ بِهِ أَمْكَنُ لَنَا مِنْ‏ مَكْرُوهِهِ، وَ أَعْوَنُ لَنَا عَلَى اصْطِلَامِهِ‏ وَ اصْطِلَامِ أَصْحَابِهِ، لِأَنَّهُمْ عِنْدَ اعْتِقَادِهِمْ أَنَّنَا مَعَهُمْ يَقِفُونَنَا عَلَى أَسْرَارِهِمْ، وَ لَا يَكْتُمُونَنَا شَيْئاً فَنُطْلِعُ عَلَيْهِمْ أَعْدَاءَهُمْ، فَيَقْصِدُونَ أَذَاهُمْ بِمُعَاوَنَتِنَا وَ مُظَاهَرَتِنَا- فِي أَوْقَاتِ اشْتِغَالِهِمْ وَ اضْطِرَابِهِمْ، وَ فِي أَحْوَالِ تَعَذُّرِ الْمُدَافَعَةِ وَ الِامْتِنَاعِ مِنَ الْأَعْدَاءِ عَلَيْهِمْ.

And when they were alone with the other Jews, they were saying to them, ‘Our display to him^-saww of the Eman with him^-saww enables us (to be safe) from his^-saww abhorrences, and would assist us upon eradicating him^-saww and eradicating his^-saww companions, because they believe we are with them, they would let us in upon their secrets, and they would not conceal anything from us. So we would notify their enemies against them and they would aim for them when they would be with our aides and our apparent display (of support) – during their pre-occupation and disorder, and during state when it is impossible to defect and prevent from their enemies upon them’. 

وَ كَانُوا مَعَ ذَلِكَ يُنْكِرُونَ عَلَى سَائِرِ الْيَهُودِ أَخْبَارَ النَّاسِ عَمَّا كَانُوا يُشَاهِدُونَهُ مِنْ آيَاتِهِ، وَ يُعَايِنُونَهُ مِنْ مُعْجِزَاتِهِ، فَأَظْهَرَ اللَّهُ تَعَالَى مُحَمَّداً رَسُولَهُ ص عَلَى سُوءِ اعْتِقَادِهِمْ، وَ قُبْحِ [أَخْلَاقِهِمْ وَ] دَخَلَاتِهِمْ‏ وَ عَلَى إِنْكَارِهِمْ عَلَى مَنِ اعْتَرَفَ بِمَا شَاهَدَهُ مِنْ آيَاتِ مُحَمَّدٍ وَ وَاضِحِ بَيِّنَاتِهِ، وَ بَاهِرِ مُعْجِزَاتِهِ.

And they were, along with that, denying upon the rest of the Jews informing the people about what they had witnessed from his^-saww signs, and had observed from his^-saww miracles. So Allah^-azwj the Exalted Exposed their evil beliefs to Muhammad^-saww, His^-azwj Rasool^-saww, and their ugly mannerisms and their hidden (intentions), and upon their denial upon acknowledging with what they had witnessed from the Signs of Muhammad^-saww and his^-saww clear proofs, and his^-saww dazzling miracles.

فَقَالَ عَزَّ وَ جَلَّ: يَا مُحَمَّدُ أَ فَتَطْمَعُونَ‏ أَنْتَ وَ أَصْحَابُكَ- مِنْ عَلِيٍّ وَ آلِهِ الطَّيِّبِينَ‏ أَنْ يُؤْمِنُوا لَكُمْ‏ هَؤُلَاءِ الْيَهُودُ الَّذِينَ هُمْ بِحُجَجِ اللَّهِ قَدْ بَهَرْتُمُوهُمْ، وَ بِآيَاتِ اللَّهِ وَ دَلَائِلِهِ الْوَاضِحَةِ قَدْ قَهَرْتُمُوهُمْ، أَنْ يُؤْمِنُوا لَكُمْ، وَ يُصَدِّقُوكُمْ بِقُلُوبِهِمْ، وَ يُبْدُو فِي‏ الْخَلَوَاتِ لِشَيَاطِينِهِمْ شَرِيفَ أَحْوَالِكُمْ.

(The Imam Hassan Al-Askari^-asws said): ‘So The Mighty and Majestic Said: O Muhammad^-saww! Are you wishing – you^-saww and your^-saww companions from Ali^-asws and his^-asws goodly Progeny^-asws that they would be believing in you all – these Jews, those whom you^-saww have impressed, and by the Signs of Allah^-azwj and His^-azwj clear proofs you^-saww have overcome them – that they would be believing in you^-saww and they would be ratifying you^-saww with their hearts, but they (in fact allay with) Satans^-la in their privacies then (how) would they be admitting to your^-asws nobility?

وَ قَدْ كانَ فَرِيقٌ مِنْهُمْ‏ يَعْنِي مِنْ هَؤُلَاءِ الْيَهُودِ مِنْ بَنِي إِسْرَائِيلَ‏ يَسْمَعُونَ كَلامَ اللَّهِ‏ فِي أَصْلِ جَبَلِ طُورِ سَيْنَاءَ، وَ أَوَامِرِهِ وَ نَوَاهِيهِ‏ ثُمَّ يُحَرِّفُونَهُ‏ عَمَّا سَمِعُوهُ- إِذَا أَدَّوْهُ إِلَى مَنْ وَرَاءَهُمْ مِنْ سَائِرِ بَنِي إِسْرَائِيلَ‏ مِنْ بَعْدِ ما عَقَلُوهُ‏ وَ عَلِمُوا أَنَّهُمْ فِيمَا يَقُولُونَهُ كَاذِبُونَ‏ وَ هُمْ يَعْلَمُونَ‏ أَنَّهُمْ فِي قِيلِهِمْ كَاذِبُونَ.

And there was a party from among them – meaning the Jews from the Children of Israel, hearing the Speech of Allah – at the base of the Mount Toor of Sinai, and its Commandments and its Prohibitions, then they were altering it – from what they had heard it, when they repeated it to the ones (left) behind them from the Children of Israel, from after having understood it, and they were knowing (full well) that with their words, they are lying, while they were knowing – in their hearts that they are lying. 

وَ ذَلِكَ أَنَّهُمْ لَمَّا صَارُوا مَعَ مُوسَى إِلَى الْجَبَلِ، فَسَمِعُوا كَلَامَ اللَّهِ، وَ وَقَفُوا عَلَى أَوَامِرِهِ وَ نَوَاهِيهِ، رَجَعُوا فَأَدَّوْهُ إِلَى مَنْ بَعْدَهُمْ فَشَقَّ عَلَيْهِمْ، فَأَمَّا الْمُؤْمِنُونَ مِنْهُمْ فَثَبَتُوا عَلَى إِيمَانِهِمْ- وَ صَدَقُوا فِي نِيَّاتِهِمْ.

And that is, when they came to be with Musa^-as at the mountain so they heard the Speech of Allah^-azwj, and they were pausing upon His^-azwj Commands and His^-azwj Prohibitions, they returned and repeated it to the ones after them. So it was grievous upon them. But, as for the Momineen from them, they were steadfast upon their Eman, and they were being truthful in their intentions.

وَ أَمَّا أَسْلَافُ هَؤُلَاءِ الْيَهُودِ الَّذِينَ نَافَقُوا رَسُولَ اللَّهِ ص فِي هَذِهِ الْقَضِيَّةِ- فَإِنَّهُمْ قَالُوا لِبَنِي إِسْرَائِيلَ: إِنَّ اللَّهَ تَعَالَى قَالَ لَنَا هَذَا، وَ أَمَرَنَا بِمَا ذَكَرْنَاهُ لَكُمْ وَ نَهَانَا، وَ اتَّبَعَ ذَلِكَ بِأَنَّكُمْ إِنْ صَعُبَ عَلَيْكُمْ مَا أَمَرْتُكُمْ بِهِ- فَلَا عَلَيْكُمْ أَنْ [لَا تَفْعَلُوهُ- وَ إِنْ صَعُبَ عَلَيْكُمْ مَا عَنْهُ نَهَيْتُكُمْ- فَلَا عَلَيْكُمْ أَنْ‏] تَرْتَكِبُوهُ وَ تُوَاقِعُوهُ. [هَذَا] وَ هُمْ يَعْلَمُونَ أَنَّهُمْ بِقَوْلِهِمْ هَذَا كَاذِبُونَ.

As for the ancestor of these Jews, those who were hypocritical to Rasool-Allah^-saww in these Judgments, they said to the Children of Israel, ‘Surely, Allah^-azwj the Exalted Said this to us, and Commanded us and Prohibited us with what we are mentioning to you all, and obey that. If it turns out that it is difficult upon you what you are being Commanded with, so it is not (Obligatory) upon you that you should be doing it; and if it is difficult upon you what we are prohibiting you from, so it is not upon you that you should be leaving it and be indulging in it – this – and they were knowing (full well) that they, by this speech of theirs, were lying.

ثُمَّ أَظْهَرَ اللَّهُ تَعَالَى (عَلَى نِفَاقِهِمُ الْآخَرِ) مَعَ جَهْلِهِمْ. فَقَالَ عَزَّ وَ جَلَّ: وَ إِذا لَقُوا الَّذِينَ آمَنُوا قالُوا آمَنَّا كَانُوا إِذَا لَقُوا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ وَ عَمَّاراً قَالُوا آمَنَّا كَإِيمَانِكُمْ، إِيمَاناً بِنُبُوَّةِ مُحَمَّدٍ ص، مَقْرُوناً [بِالْإِيمَانِ‏] بِإِمَامَةِ أَخِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع، وَ بِأَنَّهُ أَخُوهُ الْهَادِي، وَ وَزِيرُهُ [الْمُوَالِي‏] وَ خَلِيفَتُهُ عَلَى أُمَّتِهِ وَ مُنْجِزُ عِدَتِهِ، وَ الْوَافِي بِذِمَّتِهِ‏ وَ النَّاهِضُ بِأَعْبَاءِ سِيَاسَتِهِ، وَ قَيِّمُ الْخَلْقِ، وَ الذَّائِدُ لَهُمْ عَنْ سَخَطِ الرَّحْمَنِ- الْمُوجِبُ لَهُمْ- إِنْ أَطَاعُوهُ- رِضَى الرَّحْمَنِ.

(The Imam Hassan Al-Askari^-asws said): ‘Then (during the time of Rasool Allah^-saww) Allah^-azwj the Exalted Manifested the extent of their hypocrisy, along with their ignorance, so the Mighty and Majestic Said: And when they are meeting those who are believing they are saying: ‘We believe!’ – It was so that when they (the hypocrites among Muslims) were meeting Salman^-as, and Al-Miqdad^-as, and Abu Zarr^-as, and Ammar^-as, they were saying, ‘We believe!’ just like your Emans – Eman in the Prophet-hood of Muhammad^-saww paired with the Eman in the Imamate of his^-saww brother Ali^-asws Bin Abu Talib^-asws, and that he^-asws is his^-saww brother, the Guide, and his^-saww Vizier – the Master – and his^-saww Caliph upon his^-saww community, and the fulfiller of his^-saww promises, and the fulfiller of his^-saww guarantees, and the implementer of his^-saww rules, and custodian of the people, and their saviour from the Wrath of the Beneficent Obligated for them – if they were to obey him^-asws – (the would achieve) the Pleasure of the Beneficent.

وَ أَنَّ خُلَفَاءَهُ مِنْ بَعْدِهِ هُمُ النُّجُومُ الزَّاهِرَةُ، وَ الْأَقْمَارُ الْمُنِيرَةُ، وَ الشَّمُوسُ الْمُضِيئَةُ الْبَاهِرَةُ، وَ أَنَّ أَوْلِيَاءَهُمْ أَوْلِيَاءُ اللَّهِ، وَ أَنَّ أَعْدَاءَهُمْ أَعْدَاءُ اللَّهِ.

And that his^-saww Caliphs from after him^-saww, they^-asws are the luminous stars, the radiant moons, and the dazzling bright suns, and that their^-asws friends are the friends of Allah^-azwj, and that their^-asws enemies are the enemies of Allah^-azwj. 

وَ يَقُولُ بَعْضُهُمْ: نَشْهَدُ أَنَّ مُحَمَّداً صَاحِبُ الْمُعْجِزَاتِ، وَ مُقِيمُ الدَّلَالاتِ الْوَاضِحَاتِ. هُوَ الَّذِي لَمَّا تَوَاطَأَتْ قُرَيْشٌ عَلَى قَتْلِهِ، وَ طَلَبُوهُ فَقْداً لِرُوحِهِ- أَيْبَسَ اللَّهُ تَعَالَى أَيْدِيَهُمْ فَلَمْ تَعْمَلْ، وَ أَرْجُلَهُمْ فَلَمْ تَنْهَضْ، حَتَّى رَجَعُوا عَنْهُ خَائِبِينَ‏ مَغْلُوبِينَ، وَ لَوْ شَاءَ مُحَمَّدٌ وَحْدَهُ قَتَلَهُمْ أَجْمَعِينَ.

And some of them were saying, ‘Muhammad^-saww is a performer of miracles, and an established of clear evidences. He^-saww is the one who, when the Quraysh colluded upon killing him^-saww and sought him^-saww to take his^-saww soul, Allah^-azwj the Exalted Jammed their hands so they could not act, and (Jammed) their legs so they could not arise, until they returned from him^-saww as failures, overcome, and had Muhammad^-saww along so desired, he^-saww would have killed them all.

وَ هُوَ الَّذِي لَمَّا جَاءَتْهُ قُرَيْشٌ، وَ أَشْخَصَتْهُ إِلَى هُبَلَ لِيَحْكُمَ عَلَيْهِ بِصِدْقِهِمْ وَ كِذْبِهِ خَرَّ هُبَلُ لِوَجْهِهِ، وَ شَهِدَ لَهُ بِنُبُوَّتِهِ، وَ شَهِدَ لِأَخِيهِ عَلِيٍّ بِإِمَامَتِهِ، وَ لِأَوْلِيَائِهِ مِنْ بَعْدِهِ بِوِرَاثَتِهِ وَ الْقِيَامِ بِسِيَاسَتِهِ وَ إِمَامَتِهِ.

And he^-saww is the one who, when the Quraysh came and took him^-saww to your Hubal (their main idol) in order to judge against him^-saww of his^-saww truthfulness and his^-saww lies, Hubal fell down upon its face and testified for him^-saww (instead), with his^-saww Prophet-hood, and testified to his^-saww brother Ali^-asws with his^-asws Imamate, and for his^-saww Guardians from after him^-asws with his^-asws inheritance and the standing by his^-saww politics and his^-asws Imamate.

وَ هُوَ الَّذِي لَمَّا أَلْجَأَتْهُ قُرَيْشٌ إِلَى الشِّعْبِ وَ وَكَّلُوا بِبَابِهِ مَنْ يَمْنَعُ مِنْ إِيصَالِ قُوتٍ‏ وَ مِنْ خُرُوجِ أَحَدٍ عَنْهُ، خَوْفاً أَنْ يَطْلُبَ لَهُمْ قُوتاً، غَذَّى هُنَاكَ كَافِرُهُمْ وَ مُؤْمِنُهُمْ أَفْضَلَ مِنَ الْمَنِّ وَ السَّلْوَى، وَ كُلَّ مَا اشْتَهَى كُلُّ وَاحِدٍ مِنْهُمْ- مِنْ أَنْوَاعِ الْأَطْعِمَاتِ الطَّيِّبَاتِ، وَ مِنْ أَصْنَافِ الْحَلَاوَاتِ، وَ كَسَاهُمْ أَحْسَنَ الْكِسْوَاتِ،

And he^-saww is the one who, when the Quraysh came to the cave (of Abu Talib^-asws) and allocated someone at its gate who would prevent anyone from arriving with provision, and (prevent) anyone from exiting from it, fearing that he^-saww would (go out) seeking provisions for them. He^-saww provided over there, their Kafirs and their Momins, (a provision) better than the Manna (truffles) and the Quails, and each one of them ate whatever he so desires – from a variety of the good foods, from a variety of the sweet dishes, and clothed them with excellent clothing’. 

وَ كَانَ رَسُولُ اللَّهِ ص بَيْنَ أَظْهُرِهِمْ- إِذَا رَآهُمْ وَ قَدْ ضَاقَ لِضِيقِ- فَجِّهِمْ‏ صُدُورُهُمْ. قَالَ بِيَدِهِ‏ هَكَذَا بِيُمْنَاهُ إِلَى الْجِبَالِ، وَ هَكَذَا بِيُسْرَاهُ إِلَى الْجِبَالِ، وَ قَالَ لَهَا: انْدَفِعِي. فَتَنْدَفِعُ، وَ تَتَأَخَّرُ حَتَّى يَصِيرُوا بِذَلِكَ فِي صَحْرَاءَ لَا يُرَى طَرَفَاهَا،

(Imam Hassan Al Askari^-asws said): ‘And Rasool-Allah^-saww was in their midst. Whenever he^-saww saw them to be constricted by narrowness, he^-saww expanded their area. He^-saww gestured by his^-saww hand like this by his^-saww right hand to the mountain, and like this by his^-saww left hand to the mountain, and said to these: ‘Move apart!’ So they moved apart and far away until they came to be with that in the desert, its two ends could not be seen.

ثُمَّ يَقُولُ بِيَدِهِ هَكَذَا وَ يَقُولُ: أَطْلِعِي يَا أَيَّتُهَا الْمُودَعَاتُ لِمُحَمَّدٍ وَ أَنْصَارِهِ‏ مَا أَوْدَعَكُمُوهَا اللَّهُ مِنَ الْأَشْجَارِ وَ الثِّمَارِ [وَ الْأَنْهَارِ] وَ أَنْوَاعِ الزَّهْرِ وَ النَّبَاتِ، فَتَطْلُعُ مِنَ الْأَشْجَارِ الْبَاسِقَةِ، وَ الرَّيَاحِينِ الْمُونِقَةِ، وَ الْخُضْرَوَاتِ النَّزِهَةِ مَا تَتَمَتَّعُ بِهِ الْقُلُوبُ وَ الْأَبْصَارُ- وَ تَنْجَلِي بِهِ الْهُمُومُ وَ الْغُمُومُ وَ الْأَفْكَارُ،

Then he^-saww was gesturing by his^-saww hand like this and was saying: ‘Come to Muhammad^-saww, O you deposited ones, what Allah^-azwj Deposited you two from the trees and the fruits (and the rivers), and the varieties of the blossoms and the vegetation!’ So, they came, from the fruit-laden trees and the fragrant basils, and the greenery what the hearts and the eyes are gladdened with – and the worries and the sadness and the thoughts disappear with.

وَ يَعْلَمُونَ أَنَّهُ لَيْسَ‏ لِأَحَدٍ مِنْ مُلُوكِ الْأَرْضِ- مِثْلُ صَحْرَائِهِمْ عَلَى مَا تَشْتَمِلُ عَلَيْهِ مِنْ عَجَائِبِ أَشْجَارِهَا، وَ تَهَدُّلِ أَثْمَارِهَا، وَ اطِّرَادِ أَنْهَارِهَا، وَ غَضَارَةِ رَيَاحِينِهَا، وَ حُسْنِ نَبَاتِهَا-.

And they were knowing that there isn’t anyone from the kings of the earth with the likes of their desert upon was is included in it from the wonders of its trees, and the growth of its fruits, and the flow of its rivers, and the fragrances of its basis, and the beauty of its vegetation’.

[رِسَالَةُ أَبِي جَهْلٍ إِلَى رَسُولِ اللَّهِ ص وَ الْجَوَابُ عَنْهَا:]

Message of Abu Jahl to Rasool-Allah^-saww and the answer of it.

وَ مُحَمَّدٌ هُوَ الَّذِي لَمَّا جَاءَهُ رَسُولُ أَبِي جَهْلٍ يَتَهَدَّدُهُ وَ يَقُولُ: يَا مُحَمَّدُ إِنَّ الخبوط الَّتِي فِي رَأْسِكَ هِيَ الَّتِي ضَيَّقَتْ عَلَيْكَ مَكَّةَ، وَ رَمَتْ بِكَ إِلَى يَثْرِبَ، وَ أَنَّهَا لَا تَزَالُ بِكَ [حَتَّى‏] تُنْفِرَكَ- وَ تَحُثَّكَ عَلَى مَا يُفْسِدُكَ وَ يُتْلِفُكَ‏ إِلَى أَنْ تُفْسِدَهَا عَلَى أَهْلِهَا، وَ تُصْلِيَهُمْ حَرَّ نَارِ تَعَدِّيكَ طَوْرَكَ،

And Muhammad^-saww, he^-saww is the one who, when a messenger of Abu Jahl came to threaten him, and he was saying, ‘O Muhammad^-saww! The madness which is in your^-saww head, it is which tightened Makkah upon you^-saww, and has had you^-saww thrown to Yasrib (Al-Medina), and it will not decline with you^-saww until you^-saww are alienated – and it would stimulate you^-saww upon what would corrupt you^-saww and make the corruption to reach upon its inhabitants, and the heat of a fire would arrive to them prepared by you^-saww (and) developed by you^-saww.

وَ مَا أَرَى ذَلِكَ إِلَّا وَ سَيَئُولُ إِلَى أَنْ تَثُورَ عَلَيْكَ قُرَيْشٌ ثَوْرَةَ رَجُلٍ وَاحِدٍ لِقَصْدِ آثَارِكَ، وَ دَفْعِ ضَرَرِكَ وَ بَلَائِكَ، فَتَلْقَاهُمْ بِسُفَهَائِكَ الْمُغْتَرِّينَ بِكَ،

And I do not see that except that it would be a revolution against you by the Quraysh, a revolution of one man aiming at your^-saww impacts, and they would defend your^-saww harmful effects and your^-saww calamity. So you^-saww will be facing them with your^-saww foolish ones, the ones deceived by you^-saww.

وَ يُسَاعِدُكَ عَلَى ذَلِكَ مَنْ هُوَ كَافِرٌ بِكَ مُبْغِضٌ لَكَ، فَيُلْجِئُهُ إِلَى مُسَاعَدَتِكَ وَ مُظَافَرَتِكَ‏ خَوْفُهُ- لِأَنْ يَهْلِكَ بِهَلَاكِكَ، وَ [تَعْطِبَ‏] عِيَالُهُ بِعَطَبِكَ، وَ يَفْتَقِرَ هُوَ وَ مَنْ يَلِيهِ بِفَقْرِكَ، وَ بِفَقْرِ مُتَّبِعِيكَ، إِذْ يَعْتَقِدُونَ أَنَّ أَعْدَاءَكَ

And they will (also) assist you^-saww upon that, the ones who is a Kafir with you^-saww, the one who hates you^-saww, for he would be compelled to assist you^-saww upon your^-saww victory out of fear – because he would be destroyed along with your^-saww destruction, and his dependants would be destroyed along with your^-saww destruction, and he would be impoverished, him and the ones dependent on him due to your^-saww impoverishment and the poverty of your^-saww followers, when they see that your^-saww enemies (the Makkans).

إِذَا قَهَرُوكَ- وَ دَخَلُوا دِيَارَهُمْ عَنْوَةً- لَمْ يُفَرِّقُوا بَيْنَ مَنْ وَالاكَ وَ عَادَاكَ وَ اصْطَلَمُوهُمْ بِاصْطِلَامِهِمْ لَكَ، وَ أَتَوْا عَلَى عِيَالاتِهِمْ وَ أَمْوَالِهِمْ بِالسَّبْيِ وَ النَّهْبِ، كَمَا يَأْتُونَ عَلَى أَمْوَالِكَ وَ عِيَالِكَ، وَ قَدْ أَعْذَرَ مَنْ أَنْذَرَ وَ بَالَغَ مَنْ أَوْضَحَ.

(This is because) when they overcome you^-saww and enter their houses – they will not differentiate between the ones who are your^-saww friends and your^-saww enemies, and plunder them by their plundering you^-saww. And they would come upon their dependents and upon their wealth by imprisoning and looting, just as they would be coming to your^-saww wealth and your^-saww dependents. And the fore-warned is fore-armed, and the mature is the one who had been clarified to’. 

أُدِّيَتْ هَذِهِ الرِّسَالَةُ إِلَى مُحَمَّدٍ ص وَ هُوَ بِظَاهِرِ الْمَدِينَةِ بِحَضْرَةِ كَافَّةِ أَصْحَابِهِ وَ عَامَّةِ الْكُفَّارِ بِهِ مِنْ يَهُودِ بَنِي إِسْرَائِيلَ، وَ هَكَذَا أُمِرَ الرَّسُولُ، لِيُجَنِّبُوا الْمُؤْمِنِينَ وَ يُغِرُّوا بِالْوُثُوبِ عَلَيْهِ سَائِرُ مَنْ هُنَاكَ مِنَ الْكَافِرِينَ.

This message was delivered to Muhammad^-saww, and he^-saww was at Al Medina in the presence of all of his^-saww companions, and the generality of the Kafirs were with him^-saww, from the Jews of the Children of Israel, and such is how the messenger delivered in order to keep aside the Momineen and deceived with the attack upon him^-saww by the rest of the ones who were over there from the Kafirs.

فَقَالَ رَسُولُ اللَّهِ ص لِلرَّسُولِ: قَدْ أَطْرَيْتَ‏ مَقَالَتَكَ، وَ اسْتَكْمَلْتَ رِسَالَتَكَ قَالَ: بَلَى.

So Rasool-Allah^-saww said to the messenger: ‘Have you wrapped up your speech and completed your message?’ He said, ‘Yes’.

قَالَ ص: فَاسْمَعِ الْجَوَابَ: أَنَّ أَبَا جَهْلٍ بِالْمَكَارِهِ وَ الْعَطَبِ يُهَدِّدُنِي، وَ رَبَّ الْعَالَمِينَ بِالنَّصْرِ وَ الظَّفَرِ يَعِدُنِي، وَ خَبَرُ اللَّهِ أَصْدَقُ، وَ الْقَبُولُ مِنَ اللَّهِ أَحَقُّ، لَنْ يَضُرَّ مُحَمَّداً مَنْ خَذَلَهُ، أَوْ يَغْضَبُ عَلَيْهِ بَعْدَ أَنْ يَنْصُرَهُ اللَّهُ عَزَّ وَ جَلَّ، وَ يَتَفَضَّلَ بِجُودِهِ وَ كَرَمِهِ عَلَيْهِ.

He^-saww said: ‘Then hear the answer – Abu Jahl is threatening me with his abhorrences and the damage, and the Lord^-azwj of the world is Promising me^-saww the Help and the victory, and the News of Allah^-azwj is more truthful, and the Accepting from Allah^-azwj is more rightful. He will never harm Muhammad^-saww, the one who abandons him^-saww, or is angered upon him^-saww, after Allah^-azwj Mighty and Majestic Helps him^-saww, and Graces with His^-azwj Benevolence and His^-azwj Prestige upon him^-saww.

قُلْ لَهُ: يَا أَبَا جَهْلٍ إِنَّكَ رَاسَلْتَنِي بِمَا أَلْقَاهُ فِي خَلَدِكَ‏ الشَّيْطَانُ، وَ أَنَا أُجِيبُكَ بِمَا أَلْقَاهُ فِي خَاطِرِي‏ الرَّحْمَنُ: إِنَّ الْحَرْبَ بَيْنَنَا وَ بَيْنَكَ كَائِنَةٌ- إِلَى تِسْعَةٍ وَ عِشْرِينَ [يَوْماً] وَ إِنَّ اللَّهَ سَيَقْتُلُكَ فِيهَا بِأَضْعَفِ أَصْحَابِي، وَ سَتُلْقَى أَنْتَ وَ عُتْبَةُ وَ شَيْبَةُ وَ الْوَلِيدُ، وَ فُلَانٌ وَ فُلَانٌ- وَ ذَكَرَ عَدَداً مِنْ قُرَيْشٍ فِي «قَلِيبِ بَدْرٍ» مُقَتَّلِينَ أَقْتُلُ مِنْكُمْ سَبْعِينَ، وَ آسِرُ مِنْكُمْ سَبْعِينَ، أَحْمِلُهُمْ عَلَى الْفِدَاءِ [الْعَظِيمِ‏] الثَّقِيلِ.

Say to him, ‘O Abu Jahl! You are messaging me^-saww with what the Satan^-la cast in your mind, and I^-saww am answering you with what the Beneficent has Cast with into my^-saww heart. The war between us and you will happen in twenty nine days’ time, and Allah^-azwj would be Killing you during it by a weak one of my^-saww companions. And you, and Utba, and Sheyba, and Al-Waleed, and so and so, and so and so’ – and he^-saww mentioned a number of Quraysh among the fighters at Badr – ‘Seventy of you would be killed and seventy of you would be taken prisoner. They would be loaded upon the great, heavy ransom upon them’.

ثُمَّ نَادَى جَمَاعَةَ مَنْ بِحَضْرَتِهِ مِنَ الْمُؤْمِنِينَ وَ الْيَهُودِ [وَ النَّصَارَى‏] وَ سَائِرِ الْأَخْلَاطِ: أَ لَا تُحِبُّونَ أَنْ أُرِيَكُمْ مَصْرَعَ كُلِّ وَاحِدٍ مِنْ هَؤُلَاءِ [قَالُوا: بَلَى. قَالَ:] هَلُمُّوا إِلَى بَدْرٍ فَإِنَّ هُنَاكَ الْمُلْتَقَى وَ الْمَحْشَرَ، وَ هُنَاكَ الْبَلَاءَ الْأَكْبَرَ، لَأَضَعُ قَدَمِي عَلَى مَوَاضِعِ مَصَارِعِهِمْ، ثُمَّ سَتَجِدُونَهَا لَا تَزِيدُ وَ لَا تَنْقُصُ، وَ لَا تَتَغَيَّرُ وَ لَا تَتَقَدَّمُ، وَ لَا تَتَأَخَّرُ لَحْظَةً، وَ لَا قَلِيلًا وَ لَا كَثِيراً.

Then he^-saww called out to a group of the ones in his^-saww presence, from the Momineen, and the Jews, and the Christians, and the rest of the mingled ones: ‘Would you like me^-saww to show you the death of each one of them?’ They said, ‘Yes’. He^-saww said: ‘Let us go to Badr, for the meeting and the gathering (for battle) would be over there, and over there would be the great calamity. I^-saww shall place my^-saww feet upon the places of their deaths, they you will be finding that it would neither be exceeded, nor be deficient, nor preceded, nor delayed by a moment, neither little nor more’.

فَلَمْ يَخْفَ ذَلِكَ عَلَى أَحَدٍ مِنْهُمْ، وَ لَمْ يُجِبْهُ إِلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ وَحْدَهُ، وَ قَالَ: نَعَمْ، بِسْمِ اللَّهِ. فَقَالَ الْبَاقُونَ: نَحْنُ نَحْتَاجُ إِلَى مَرْكُوبٍ وَ آلَاتٍ وَ نَفَقَاتٍ، فَلَا يُمْكِنُنَا الْخُرُوجُ إِلَى هُنَاكَ وَ هُوَ مَسِيرَةُ أَيَّامٍ.

So that was not hidden upon anyone from them, and none answered him^-saww except Ali Bin Abu Talib^-asws, alone, and said: ‘Yes, in the Name of Allah^-azwj!’ So the rest of them said, ‘We are needy to the rides, and tools, and the expense monies, for the going out is not possible for us to over there as it is a journey of (a few) days’.

فَقَالَ رَسُولُ اللَّهِ ص لِسَائِرِ الْيَهُودِ: فَأَنْتُمْ مَا ذَا تَقُولُونَ قَالُوا: نَحْنُ نُرِيدُ أَنْ نَسْتَقِرَّ فِي بُيُوتِنَا، وَ لَا حَاجَةَ لَنَا فِي مُشَاهَدَةِ مَا أَنْتَ فِي ادِّعَائِهِ مُحِيلٌ.

So Rasool-Allah^-saww said to the rest of the Jews: ‘So what is that which you are saying?’ They said, ‘We want to stay in our houses, and there is no need for us in witnessing what you^-asws are claiming, as it is impossible’.

فَقَالَ رَسُولُ اللَّهِ ص: لَا نَصَبَ عَلَيْكُمْ فِي الْمَسِيرِ إِلَى هُنَاكَ، اخْطُوا خُطْوَةً وَاحِدَةً فَإِنَّ اللَّهَ يَطْوِي الْأَرْضَ لَكُمْ- وَ يُوصِلُكُمْ فِي الْخُطْوَةِ الثَّانِيَةِ إِلَى هُنَاكَ.

Rasool-Allah^-saww said: ‘I^-saww am not encumbering you regarding the journeying to over there. Take one step, and Allah^-azwj will Fold the ground for you and you will be reaching by your second step, to over there’.

فَقَالَ الْمُؤْمِنُونَ: صَدَقَ رَسُولُ اللَّهِ ص، فَلْنَتَشَرَّفْ بِهَذِهِ الْآيَةِ.

So the Momineen said, ‘Rasool-Allah^-saww speaks the truth, so let us be honoured by these Signs’.

وَ قَالَ الْكَافِرُونَ وَ الْمُنَافِقُونَ: سَوْفَ نَمْتَحِنُ هَذَا الْكَذِبَ لِيَنْقَطِعَ عُذْرُ مُحَمَّدٍ، وَ تَصِيرَ دَعْوَاهُ حُجَّةً عَلَيْهِ، وَ فَاضِحَةً لَهُ فِي كَذِبِهِ.

And the Kafirs and the Munafiqs said, ‘Soon we will examine this like in order to cut off the excuse of Muhammad^-saww and his^-saww claim would become an argument against him^-saww, and it would be an unmasking for him^-saww regarding his^-saww lies’.

قَالَ: فَخَطَا الْقَوْمُ خُطْوَةً، ثُمَّ الثَّانِيَةَ، فَإِذَا هُمْ عِنْدَ بِئْرِ بَدْرٍ فَعَجِبُوا، فَجَاءَ رَسُولُ اللَّهِ ص فَقَالَ: اجْعَلُوا الْبِئْرَ الْعَلَامَةَ، وَ اذْرَعُوا مِنْ عِنْدَهَا كَذَا ذِرَاعاً.

He^-asws said: ‘So the people took a step, then the second, and they were at the well of Badr, and they were astonished. So, Rasool-Allah^-saww came over and he^-saww said: ‘Make the well as the mark, and measure out from it, such and such cubits’.

فَذَرَعُوا، فَلَمَّا انْتَهَوْا إِلَى آخِرِهَا- قَالَ: هَذَا مَصْرَعُ أَبِي جَهْلٍ، يَجْرَحُهُ فُلَانٌ الْأَنْصَارِيُّ- وَ يُجَهِّزُ عَلَيْهِ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَضْعَفُ أَصْحَابِي.

So they measured out, and when they came to the end of it, he^-saww said: ‘This is the death (place) of Abu Jahl. So and so (from the) Helpers would injure him, And Abdullah Bin Masoud, the (physically) weakest of my^-saww companions, would kill him’.

ثُمَّ قَالَ: اذْرَعُوا مِنَ الْبِئْرِ مِنْ جَانِبٍ آخَرَ [ثُمَّ جَانِبٍ آخَرَ، ثُمَّ جَانِبٍ آخَرَ] كَذَا وَ كَذَا ذِرَاعاً وَ ذِرَاعاً، وَ ذَكَرَ أَعْدَادَ الْأَذْرُعِ مُخْتَلِفَةً.

Then he^-saww said: ‘Measure out from the well, from another side, then another side, then another side, such and such cubits’, and he^-saww mentioned the different number of the cubits.

فَلَمَّا انْتَهَى كُلُّ عَدَدٍ إِلَى آخِرِهِ- قَالَ رَسُولُ اللَّهِ ص‏ هَذَا مَصْرَعُ عُتْبَةَ، وَ ذَلِكَ مَصْرَعُ شَيْبَةَ، وَ ذَاكَ مَصْرَعُ الْوَلِيدِ، وَ سَيُقْتَلُ فُلَانٌ وَ فُلَانٌ- إِلَى أَنْ (سَمَّى تَمَامَ) سَبْعِينَ مِنْهُمْ بِأَسْمَائِهِمْ- وَ سَيُؤْسَرُ فُلَانٌ وَ فُلَانٌ- إِلَى أَنْ ذَكَرَ سَبْعِينَ مِنْهُمْ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ صِفَاتِهِمْ، وَ نَسَبِ الْمَنْسُوبِينَ إِلَى الْآبَاءِ مِنْهُمْ، وَ نَسَبِ الْمَوَالِي مِنْهُمْ‏ إِلَى مَوَالِيهِمْ.

So when they ended each number to its end, Rasool-Allah^-saww said: ‘This is the death place of Utba, and that is the death place of Sheyba, and that is the death place of Al Waleed, and so and so would be killed’ – until he^-saww named all seventy of them by their names – ‘And so and so, and so and so would be captured’ – until he^-saww mentioned seventy of them by their names and the names of their fathers, and their description, and the lineages to their forefathers from them, and lineage of the slaves from them to their masters.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: أَ وَقَفْتُمْ عَلَى مَا أَخْبَرْتُكُمْ بِهِ قَالُوا: بَلَى. قَالَ (إِنَّ ذَلِكَ لَحَقٌّ) كَائِنٌ بَعْدَ ثَمَانِيَةٍ وَ عِشْرِينَ يَوْماً [مِنَ الْيَوْمِ‏] فِي الْيَوْمِ التَّاسِعِ وَ الْعِشْرِينَ- وَعْداً مِنَ اللَّهِ مَفْعُولًا، وَ قَضَاءً حَتْماً لَازِماً.

Then Rasool-Allah^-saww said: ‘Are you familiar upon what I^-saww informed you all with?’ They said, ‘Yes’. He^-saww said: ‘That is true. It would happen after twenty eight days from today, during the twenty ninth day – a Promise from Allah^-azwj to be accomplished, and an Ordainment, inevitable, compulsory.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: يَا مَعْشَرَ الْمُسْلِمِينَ وَ الْيَهُودِ اكْتُبُوا بِمَا سَمِعْتُمْ. فَقَالُوا: يَا رَسُولَ اللَّهِ ص قَدْ سَمِعْنَا، وَ وَعَيْنَا وَ لَا نَنْسَى.

Then Rasool-Allah^-saww said: ‘O group of Muslims, and the Jews! Write down what you heard!’ They said, ‘O Rasool-Allah^-saww! We have heard, and retained, and we will not forget’.

فَقَالَ رَسُولُ اللَّهِ ص الْكِتَابَةُ [أَفْضَلُ وَ] أَذْكُرُ لَكُمْ. فَقَالُوا: يَا رَسُولَ اللَّهِ ص وَ أَيْنَ الدَّوَاةُ وَ الْكَتِفُ فَقَالَ رَسُولُ اللَّهِ ص ذَلِكَ لِلْمَلَائِكَةِ، ثُمَّ قَالَ: يَا مَلَائِكَةَ رَبِّي اكْتُبُوا مَا سَمِعْتُمْ مِنْ هَذِهِ الْقِصَّةِ فِي أَكْتَافٍ، وَ اجْعَلُوا فِي كُمِ‏ كُلِّ وَاحِدٍ مِنْهُمْ كَتِفاً مِنْ ذَلِكَ.

So Rasool-Allah^-saww said: ‘The writing is better and would be more reminding for you’. They said, ‘O Rasool-Allah^-saww! And where is the ink and the paper?’ Rasool-Allah^-saww said: ‘That is for the Angels’. Then he^-saww said: ‘O Angels of my^-saww Lord^-azwj! Write down what you heard from this story in a shoulder bone, and make it to be in a sleeve of each one of them, a shoulder bone from that’.

ثُمَّ قَالَ: مَعَاشِرَ الْمُسْلِمِينَ تَأَمَّلُوا أَكْمَامَكُمْ- وَ مَا فِيهَا وَ أَخْرِجُوهُ وَ اقْرَءُوهُ.

Then he^-saww said: ‘O group of Muslims! Examine your sleeves and whatever is in these, and bring it out and read it!’

فَتَأَمَّلُوهَا فَإِذَا فِي كُمِّ كُلِّ وَاحِدٍ مِنْهُمْ صَحِيفَةٌ، قَرَأَهَا وَ إِذَا فِيهَا ذِكْرُ مَا قَالَ رَسُولُ اللَّهِ ص فِي ذَلِكَ سَوَاءً، لَا يَزِيدُ وَ لَا يَنْقُصُ وَ لَا يَتَقَدَّمُ وَ لَا يَتَأَخَّرُ.

So they examined them, and there was a parchment in the sleeve of every one of them. They read it, and therein was a mention of what Rasool-Allah^-saww had said regarding that, exactly, neither was then an addition nor a subtraction, nor a preceding nor a delay (in the timings of the deaths).

فَقَالَ: أَعِيدُوهَا فِي أَكْمَامِكُمْ، تَكُنْ حُجَّةً عَلَيْكُمْ، وَ شَرَفاً لِلْمُؤْمِنِينَ مِنْكُمْ، وَ حُجَّةً عَلَى الْكَافِرِينَ‏. فَكَانَتْ مَعَهُمْ.

So he^-saww said: ‘Return these into your sleeves. It would become a proof upon you, and a nobility for the Momineen from you, and a proof against the Kafirs’. They were with them.

فَلَمَّا كَانَ يَوْمُ بَدْرٍ جَرَتِ الْأُمُورُ كُلُّهَا [بِبَدْرٍ، وَ وَجَدُوهَا] كَمَا قَالَ ص لَا، يَزِيدُ وَ لَا يَنْقُصُ‏ قَابَلُوا بِهَا مَا فِي كُتُبِهِمْ- فَوَجَدُوهَا كَمَا كَتَبَتْهُ الْمَلَائِكَةُ لَا تَزِيدُ وَ لَا تَنْقُصُ وَ لَا تَتَقَدَّمُ وَ لَا تَتَأَخَّرُ، فَقَبِلَ الْمُسْلِمُونَ ظَاهِرَهُمْ، وَ وَكَلُوا بَاطِنَهُمْ إِلَى خَالِقِهِمْ.

So when it was the day of (the battle of) Badr, the matter unfolded at Badr and they found it to be just as he^-saww had said it would. Neither was there an increase nor a reduction. They compared it with whatever was in their books and they found it just as the Angels had written it. Neither was there an increase, nor a decrease, nor a preceding, nor a delay. So the Muslims accepted their (Jew’s) apparent, and left their hidden to their Creator.

فَلَمَّا أَفْضَى بَعْضُ هَؤُلَاءِ الْيَهُودِ إِلَى بَعْضٍ- قَالُوا: أَيَّ شَيْ‏ءٍ صَنَعْتُمْ أَخْبَرْتُمُوهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ- مِنَ الدَّلَالاتِ عَلَى صِدْقِ نُبُوَّةِ مُحَمَّدٍ ص، وَ إِمَامَةِ أَخِيهِ عَلِيٍّ ع‏ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ‏ بِأَنَّكُمْ كُنْتُمْ قَدْ عَلِمْتُمْ هَذَا وَ شَاهَدْتُمُوهُ- فَلَمْ تُؤْمِنُوا بِهِ وَ لَمْ تُطِيعُوهُ.

So, when these Jews arrived to the others (hypocrites), they (Jews) said, ‘Which thing did you do? ‘Are you narrating them with what Allah has Disclosed upon you – from the proofs upon the truthfulness of the Prophet-hood of Muhammad^-saww and the Imamate of his^-saww brother Ali^-asws in order for them to argue with you by it in the Presence of your Lord?’ – that you have known this and witnessed it, but did not believe in it and did not obey it.

وَ قَدَرُوا بِجَهْلِهِمْ أَنَّهُمْ إِنْ لَمْ يُخْبِرُوهُمْ بِتِلْكَ الْآيَاتِ- لَمْ يَكُنْ لَهُ‏ عَلَيْهِمْ حُجَّةٌ فِي غَيْرِهَا

And they (Jews at the time of Prophet Musa^-as) reckoned in their ignorance, that they, if they do not inform them (the generality of the Jews) with those Signs, there would not be an argument for it upon them regarding others.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: أَ فَلا تَعْقِلُونَ‏ أَنَّ [هَذَا] الَّذِي تُخْبِرُونَهُمْ‏ [بِهِ‏] مِمَّا فَتَحَ اللَّهُ عَلَيْكُمْ- مِنْ دَلَائِلِ نُبُوَّةِ مُحَمَّدٍ ص حُجَّةٌ عَلَيْكُمْ عِنْدَ رَبِّكُمْ!

Then Allah^-azwj Mighty and Majestic Said: Are you not understanding? – that this, which you are informing with, is from what Allah has Disclosed upon you, from the proofs of the Prophet-hood of Muhammad^-saww, and is an argument against you in the Presence of your Lord?

قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَ وَ لا يَعْلَمُونَ‏ يَعْنِي أَ وَ لَا يَعْلَمُ هَؤُلَاءِ الْقَائِلُونَ لِإِخْوَانِهِمْ: «أَ تُحَدِّثُونَهُمْ بِما فَتَحَ اللَّهُ عَلَيْكُمْ‏»: أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ‏ مِنْ عَدَاوَةِ مُحَمَّدٍ ص‏ وَ يُضْمِرُونَهُ مِنْ أَنَّ إِظْهَارَهُمُ الْإِيمَانَ بِهِ- أَمْكَنُ لَهُمْ مِنِ اصْطِلَامِهِ وَ إِبَارَةِ أَصْحَابِهِ‏ وَ ما يُعْلِنُونَ‏ مِنَ الْإِيمَانِ ظَاهِراً لِيُؤْنِسُوهُمْ، وَ يَقِفُوا بِهِ عَلَى أَسْرَارِهِمْ فَيُذِيعُوهَا بِحَضْرَةِ مَنْ يَضُرُّهُمْ.

Then Allah^-azwj Mighty and Majestic Said: Or are they not knowing? – meaning, ‘Or are they not knowing, those speakers to their brethren, ‘Are you narrating them with what Allah has Disclosed upon you’, that Allah Knows what they are keeping as secret – from the enmity to Muhammad^-saww, and are keeping it in their consciences from their displaying of the Eman in it and the possibility of it being a lesson for his^-as companions, and what they are announcing? – from the apparent Eman in order to get their sympathy, and they are refraining with it from their secrets. Thus, they are wasting it in the presence of the one who would harm them.

وَ أَنَّ اللَّهَ لَمَّا عَلِمَ ذَلِكَ دَبَّرَ لِمُحَمَّدٍ تَمَامَ أَمْرِهِ، وَ بُلُوغَ غَايَةِ مَا أَرَادَهُ اللَّهُ بِبَعْثِهِ وَ أَنَّهُ يُتِمُّ أَمْرَهُ، وَ أَنَّ نِفَاقَهُمْ وَ كِيَادَهُمْ لَا يَضُرُّهُ.

And that Allah^-azwj, Let Muhammad^-saww know that, what they were contriving, the complete of his^-saww matters, and it reached the peak what Allah^-azwj Intended by Sending him^-saww, and he^-saww completed his^-saww matters, and that they hypocrisies and their plots did not harm him^-saww’’.

قَوْلُهُ عَزَّ وَ جَلَ‏ وَ مِنْهُمْ أُمِّيُّونَ لا يَعْلَمُونَ الْكِتابَ إِلَّا أَمانِيَّ وَ إِنْ هُمْ إِلَّا يَظُنُّونَ فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَناً قَلِيلًا فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَ وَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ‏

The Words of the Mighty and Majestic: And from them there are illiterates, not knowing the Book except for wishful thinking, and they are only guessing [2:78]

So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allah^-azwj’, in order to be taking a small price through it. So, woe is for them from what they hands wrote, and woe is for them from what they are earning [2:79]

143 قَالَ الْإِمَامُ ع‏ [ثُمَ‏] قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُحَمَّدُ وَ مَنْ هَؤُلَاءِ الْيَهُودُ أُمِّيُّونَ‏ لَا يَقْرَءُونَ [الْكِتَابَ‏] وَ لَا يَكْتُبُونَ، كَالْأُمِّيِّ مَنْسُوبٌ إِلَى أُمِّهِ‏ أَيْ هُوَ كَمَا خَرَجَ مِنْ بَطْنِ أُمِّهِ لَا يَقْرَأُ وَ لَا يَكْتُبُ‏

S 143 – The Imam (Hassan Al-Askari^-asws) said: ‘Then Allah^-azwj the Mighty and Majestic Said: “O Muhammad^-saww! And from these Jews there are illiterates – they are neither reading the Book, nor are they writing, just like the illiterate one linked to his mother – i.e., he is just as he came out from the belly of his mother, neither can he read nor write.

لا يَعْلَمُونَ الْكِتابَ‏ الْمُنْزَلَ مِنَ السَّمَاءِ وَ لَا الْمُكَذَّبَ‏ بِهِ، وَ لَا يُمَيِّزُونَ بَيْنَهُمَا إِلَّا أَمانِيَ‏ أَيْ إِلَّا أَنْ يُقْرَأَ عَلَيْهِمْ وَ يُقَالَ لَهُمْ: [إِنَ‏] هَذَا كِتَابُ اللَّهِ وَ كَلَامُهُ، لَا يَعْرِفُونَ إِنْ قُرِئَ مِنَ الْكِتَابِ خِلَافُ مَا فِيهِ‏

‘Not knowing the Book – the one Sent down from the sky, nor belying with it, nor are they differentiating between the two except for wishful thinking – i.e., except if it is read out upon them, and it is said to them, ‘This is the Book of Allah^-azwj and His^-azwj Speech. They would not be recognising if it is read out to them from the Book differently to what is (actually) in it.

وَ إِنْ هُمْ إِلَّا يَظُنُّونَ‏ أَيْ‏ مَا يَقُولُ لَهُمْ رُؤَسَاؤُهُمْ- مِنْ تَكْذِيبِ مُحَمَّدٍ ص فِي نُبُوَّتِهِ، وَ إِمَامَةِ عَلِيٍّ ع سَيِّدِ عِتْرَتِهِ، وَ هُمْ يُقَلِّدُونَهُمْ مَعَ أَنَّهُ مُحْرَّمٌ عَلَيْهِمْ تَقْلِيدُهُمْ.

And they are only guessing – i.e., what their chiefs are saying to them from the belying of Muhammad^-saww regarding his^-saww Prophet-hood, and the Imamate of Ali^-asws, chief of his^-saww family, but they are emulating them (doing the Taqleed of their chiefs – the Kafirs), along with (the fact)  that being in their Taqleed is Forbidden upon them’.  

قَالَ: فَقَالَ رَجُلٌ لِلصَّادِقِ ع: فَإِذَا كَانَ هَؤُلَاءِ الْعَوَامُّ مِنَ الْيَهُودِ لَا يَعْرِفُونَ الْكِتَابَ إِلَّا بِمَا يَسْمَعُونَهُ مِنْ عُلَمَائِهِمْ- لَا سَبِيلَ لَهُمْ إِلَى غَيْرِهِ، فَكَيْفَ ذَمَّهُمْ بِتَقْلِيدِهِمْ وَ الْقَبُولِ مِنْ عُلَمَائِهِمْ وَ هَلْ عَوَامُّ الْيَهُودِ إِلَّا كَعَوَامِّنَا يُقَلِّدُونَ عُلَمَاءَهُمْ فَإِنْ لَمْ يَجُزْ لِأُولَئِكَ الْقَبُولُ مِنْ عُلَمَائِهِمْ، لَمْ يَجُزْ لِهَؤُلَاءِ الْقَبُولُ مِنْ عُلَمَائِهِمْ.

He (Imam Hassan Al-Askari^-asws) said, ‘A man said to Al-Sadiq^-asws, ‘So when it was such that these generality of the people from the Jews were not understanding the Book except with what they were hearing from their priests, there not being a way for them to others, so how come they are condemned for being in their Taqleed and for accepting from their priests? And are the generality of the Jews except like our own general people (Muslims), being in the Taqleed of their priests? So if it is not allowed for them (Jews), the acceptance from their priests, it is (also) not allowed for them (Muslims), the acceptance from their priests!’

فَقَالَ ع: بَيْنَ عَوَامِّنَا وَ عُلَمَائِنَا وَ بَيْنَ عَوَامِّ الْيَهُودِ وَ عُلَمَائِهِمْ فَرْقٌ مِنْ جِهَةٍ وَ تَسْوِيَةٌ مِنْ جِهَةٍ، أَمَّا مِنْ حَيْثُ إِنَّهُمْ اسْتَوَوْا، فَإِنَّ اللَّهَ قَدْ ذَمَّ عَوَامَّنَا بِتَقْلِيدِهِمْ عُلَمَاءَهُمْ كَمَا [قَدْ] ذَمَّ عَوَامَّهُمْ. وَ أَمَّا مِنْ حَيْثُ إِنَّهُمْ افْتَرَقُوا فَلَا.

So he^-asws said: ‘Between our generality and our priests, and between the generality of the Jews and their priests, is a difference from one aspect and equality from one aspect. As for from where they the same, So Allah^-azwj has Condemned our generality of being in the Taqleed of their priests, just as He^-azwj has Condemned their generalities. And as for from where they are different, so no’.

قَالَ: بَيِّنْ لِي ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ ص! قَالَ ع: إِنَّ عَوَامَّ الْيَهُودِ كَانُوا قَدْ عَرَفُوا عُلَمَاءَهُمْ بِالْكَذِبِ الصِّرَاحِ، وَ بِأَكْلِ الْحَرَامِ وَ بِالرِّشَا، وَ بِتَغْيِيرِ الْأَحْكَامِ عَنْ وَاجِبِهَا- بِالشَّفَاعَاتِ وَ الْعِنَايَاتِ وَ الْمُصَانَعَاتِ. وَ عَرَفُوهُمْ بِالتَّعَصُّبِ الشَّدِيدِ- الَّذِي يُفَارِقُونَ بِهِ أَدْيَانَهُمْ- وَ أَنَّهُمْ، إِذَا تَعَصَّبُوا أَزَالُوا حُقُوقَ مَنْ تَعَصَّبُوا عَلَيْهِ، وَ أَعْطَوْا مَا لَا يَسْتَحِقُّهُ مَنْ تَعَصَّبُوا لَهُ- مِنْ أَمْوَالِ غَيْرِهِمْ وَ ظَلَمُوهُمْ مِنْ أَجْلِهِمْ.

He said, ‘Clarify that for me, O son^-asws of Rasool-Allah^-saww! He^-asws said: ‘The generality of the Jews had recognised their priests as being with the blatant lying and consuming the Prohibited, and with the bribery, and the changing of the rulings from its obligations by the intercession, and the favouritism and the fabrications. And they (also) recognised them with the intense prejudices by which they were separating their religions, and they (priests), when they were prejudicial, they declined the rights of the one whom they were prejudicial against, and gave to the one whom they were prejudicial for, what he was not rightful of, from the wealth of the others, and they oppressed them from their reason.

وَ عَرَفُوهُمْ بِأَنَّهُمْ يُقَارِفُونَ الْمُحَرَّمَاتِ، وَ اضْطُرُّوا بِمَعَارِفِ قُلُوبِهِمْ- إِلَى أَنَّ مَنْ فَعَلَ‏ مَا يَفْعَلُونَهُ فَهُوَ فَاسِقٌ، لَا يَجُوزُ أَنْ يُصَدَّقَ عَلَى اللَّهِ، وَ لَا عَلَى الْوَسَائِطِ بَيْنَ الْخَلْقِ وَ بَيْنَ اللَّهِ،

And they (general) recognised them (priests) that they were committing the Prohibitions and were coercive, by the recognition of their hearts that the one who does what they are doing, so he would be a mischief maker. It would not be allowed that he be ratified upon Allah^-azwj, nor upon the arguments between the people and Allah^-azwj.

فَلِذَلِكَ ذَمَّهُمُ [اللَّهُ‏] لَمَّا قَلَّدُوا مَنْ قَدْ عَرَفُوا، وَ مَنْ قَدْ عَلِمُوا أَنَّهُ لَا يَجُوزُ قَبُولُ خَبَرِهِ، وَ لَا تَصْدِيقُهُ فِي حِكَايَتِهِ، وَ لَا الْعَمَلُ بِمَا يُؤَدِّيهِ إِلَيْهِمْ عَمَّنْ لَمْ يُشَاهِدُوهُ، وَ وَجَبَ عَلَيْهِمُ النَّظَرُ بِأَنْفُسِهِمْ فِي أَمْرِ رَسُولِ اللَّهِ ص إِذْ كَانَتْ دَلَائِلُهُ أَوْضَحَ مِنْ أَنْ تَخْفَى، وَ أَشْهَرَ مِنْ أَنْ لَا تَظْهَرَ لَهُمْ.

Thus, due to that, Allah^-azwj Condemned them, due to their doing Taqleed of the one who they recognised (as being such), and the one who had known that it is not allowed to accept his information, nor should he be ratified in his narrations, nor the acting by what they are leading about the one whom they had not witnessed him^-as, and the obligation upon them of the looking by their own selves regarding the matter of Rasool-Allah^-saww, when his^-saww proofs were more clear than they were concealed, and more publicised than what they had been shown to them.

وَ كَذَلِكَ عَوَامُّ أُمَّتِنَا- إِذَا عَرَفُوا مِنْ فُقَهَائِهِمُ الْفِسْقَ الظَّاهِرَ، وَ الْعَصَبِيَّةَ الشَّدِيدَةَ وَ التَّكَالُبَ عَلَى حُطَامِ الدُّنْيَا وَ حَرَامِهَا، وَ إِهْلَاكَ مَنْ يَتَعَصَّبُونَ عَلَيْهِ- وَ إِنْ كَانَ لِإِصْلَاحِ أَمْرِهِ مُسْتَحِقّاً، وَ بِالتَّرَفُّقِ‏ بِالْبِرِّ وَ الْإِحْسَانِ عَلَى مَنْ تَعَصَّبُوا لَهُ، وَ إِنْ كَانَ لِلْإِذْلَالِ وَ الْإِهَانَةِ مُسْتَحِقّاً.

And similar to that are the generality of our community, when they are recognising from their high priests (Fuqahas), the open mischief, and the intense prejudices, and their snapping up the debris of the world and its Prohibitions, and the destruction of the one they were prejudicial against, even though the correction of his affairs was more deserving, and by the kindness, and the gifting, and the favours upon the one they were prejudicial for, and even though the humiliation and the disgrace is what he was deserving of.

فَمَنْ قَلَّدَ مِنْ عَوَامِّنَا [من‏] مِثْلَ هَؤُلَاءِ الْفُقَهَاءِ- فَهُمْ مِثْلُ الْيَهُودِ الَّذِينَ ذَمَّهُمُ اللَّهُ تَعَالَى بِالتَّقْلِيدِ- لِفَسَقَةِ فُقَهَائِهِمْ.

Thus, the one from our generality who emulates (does the Taqleed of) the one like these high priests, so they are like the Jews whom Allah^-azwj the Exalted Condemned for being in the Taqleed of their mischievous high priests.

فَأَمَّا مَنْ كَانَ مِنَ الْفُقَهَاءِ صَائِناً لِنَفْسِهِ، حَافِظاً لِدِينِهِ، مُخَالِفاً لِهَوَاهُ، مُطِيعاً لِأَمْرِ مَوْلَاهُ فَلِلْعَوَامِّ أَنْ يُقَلِّدُوهُ. وَ ذَلِكَ لَا يَكُونُ إِلَّا [فِي‏] بَعْضِ فُقَهَاءِ الشِّيعَةِ لَا جَمِيعِهِمْ،

But as for the one who was from the high priests (Fuqahas), controlling of his self, protective of his Religion, opposed to his personal desires, obedient to the orders of his Master (Imam^-asws), so it is for the generality that he should be referred to (regarding Ahadith). And that does not happen to be except regarding some of the high priests of the Shias, not the entirety of them.

فَإِنَّ مَنْ رَكِبَ مِنَ الْقَبَائِحِ وَ الْفَوَاحِشِ- مَرَاكِبَ فَسَقَةِ فُقَهَاءِ الْعَامَّةِ فَلَا تَقْبَلُوا مِنْهُمْ عَنَّا شَيْئاً، وَ لَا كَرَامَةَ لَهُمْ، وَ إِنَّمَا كَثُرَ التَّخْلِيطُ- فِيمَا يَتَحَمَّلُ‏ عَنَّا أَهْلَ الْبَيْتِ لِذَلِكَ، لِأَنَّ الْفَسَقَةَ يَتَحَمَّلُونَ عَنَّا، فَهُمْ يُحَرِّفُونَهُ بِأَسْرِهِ لِجَهْلِهِمْ، وَ يَضَعُونَ الْأَشْيَاءَ عَلَى غَيْرِ [مَوَاضِعِهَا وَ] وُجُوهِهَا- لِقِلَّةِ مَعْرِفَتِهِمْ وَ آخَرِينَ يَتَعَمَّدُونَ الْكَذِبَ عَلَيْنَا- لِيَجُرُّوا مِنْ عَرَضِ الدُّنْيَا- مَا هُوَ زَادُهُمْ إِلَى نَارِ جَهَنَّمَ.

So if one perpetrates from the ugliness and the immoralities like that perpetrated by the mischievous high priests of the general Muslims, then do not be accepting from them anything about us^-asws (our^-asws Ahadith) nor is there any prestige for them. But rather, a lot is mixed up regarding what is being carried from us^-asws, the People^-asws of the Household for that, because the mischief makers are carrying from us^-asws. So, they are altering it in its entirety due to their ignorance, and they are placing things upon other than this (rightful) place, and it’s (correct) perspective, due to the scarcity of their understanding. And the others are deliberating the lies upon us^-asws in order to pull from the displays of the world, what would be their provision other than the Fire of Hell?

وَ مِنْهُمْ قَوْمٌ نُصَّابٌ لَا يَقْدِرُونَ عَلَى الْقَدْحِ فِينَا، يَتَعَلَّمُونَ بَعْضَ عُلُومِنَا الصَّحِيحَةِ فَيَتَوَجَّهُونَ بِهِ عِنْدَ شِيعَتِنَا، وَ يَنْتَقِصُونَ [بِنَا] عِنْدَ نُصَّابِنَا ثُمَّ يُضِيفُونَ إِلَيْهِ أَضْعَافَهُ وَ أَضْعَافَ أَضْعَافِهِ- مِنَ الْأَكَاذِيبِ عَلَيْنَا الَّتِي نَحْنُ بِرَاءٌ مِنْهَا، فَيَتَقَبَّلُهُ [الْمُسْلِمُونَ‏] الْمُسْتَسْلِمُونَ مِنْ شِيعَتِنَا عَلَى أَنَّهُ مِنْ عُلُومِنَا فَضَلُّوا وَ أَضَلُّوهُمْ‏.

And from them is a group of the Nasibis (Hostile ones), not being able upon the libelling regarding us^-asws. They are learning part of our^-asws correct knowledge, and they are diverting with it in the presence of our^-asws Shias and they are derogating with us^-asws during their hostility with us^-asws. Then they are adding to it an addition, and additions to the additions from the lies against us^-asws, which we^-asws strong condemn. So the submitter – the submitters from our^-asws Shias are accepting it upon (the understanding) that it is from our^-asws knowledges. Thus, they are going astray and straying (others).

وَ هُمْ أَضَرُّ عَلَى ضُعَفَاءِ شِيعَتِنَا مِنْ جَيْشِ يَزِيدَ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع وَ أَصْحَابِهِ فَإِنَّهُمْ يَسْلُبُونَهُمُ الْأَرْوَاحَ وَ الْأَمْوَالَ، وَ لِلْمَسْلُوبِينَ عِنْدَ اللَّهِ أَفْضَلُ الْأَحْوَالِ- لِمَا لَحِقَهُمْ مِنْ أَعْدَائِهِمْ.

And they are more harming upon the weak ones of our^-asws Shias than the army of Yazeed^-la was upon Al-Husayn^-asws Bin Ali^-asws and his^-asws companions, as they are plundering the souls and the wealth; and for the plundered ones, in the Presence of Allah^-azwj, are in superior conditions (in the Hereafter) to what they are facing from their enemies. 

وَ هَؤُلَاءِ عُلَمَاءُ السَّوْءِ النَّاصِبُونَ- الْمُشَبِّهُونَ بِأَنَّهُمْ لَنَا مُوَالُونَ، وَ لِأَعْدَائِنَا مُعَادُونَ يُدْخِلُونَ الشَّكَّ وَ الشُّبْهَةَ عَلَى ضُعَفَاءِ شِيعَتِنَا، فَيُضِلُّونَهُمْ وَ يَمْنَعُونَهُمْ عَنْ قَصْدِ الْحَقِّ الْمُصِيبِ.

And they are the evil priests, the hostile ones (Nasibis), the portrayers that they are our^-asws friends and are inimical towards our^-asws enemies. They are entering the doubts and the confusion upon the weak ones of our^-asws Shias. Thus, they are straying them and are preventing them from aiming for the truth, the correct.

[لَا جَرَمَ‏] أَنَّ مَنْ عَلِمَ اللَّهُ مِنْ قَلْبِهِ- مِنْ هَؤُلَاءِ الْعَوَامِّ- أَنَّهُ لَا يُرِيدُ إِلَّا صِيَانَةَ دِينِهِ وَ تَعْظِيمَ وَلِيِّهِ، لَمْ يَتْرُكْهُ فِي يَدِ هَذَا الْمُلَبِّسِ الْكَافِرِ. وَ لَكِنَّهُ يُقَيِّضُ لَهُ مُؤْمِناً يَقِفُ بِهِ عَلَى الصَّوَابِ، ثُمَّ يُوَفِّقُهُ اللَّهُ تَعَالَى لِلْقَبُولِ مِنْهُ، فَيَجْمَعُ لَهُ بِذَلِكَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ، وَ يَجْمَعُ عَلَى مَنْ أَضَلَّهُ لَعْنَ الدُّنْيَا وَ عَذَابَ الْآخِرَةِ.

There is no doubt, that the one for whom Allah^-azwj Knows from his heart – from this generality of the people – that he does not want except to safeguard his Religion and revere His^-azwj Guardian^-asws – He^-azwj will not Leave him in the hands of this disguised infidel. But, He^-azwj would Send a Momin for him who would pause with him upon the correctness. Then Allah^-azwj the Exalted would Harmonise him with the acceptance from him, thus Gathering for him, due to that, the goodness of the world and the Hereafter, and Gather for the one who strayed him, the Curse of the world and the Punishment of the Hereafter’.

ثُمَّ قَالَ: [قَالَ‏] رَسُولُ اللَّهِ ص: شِرَارُ عُلَمَاءِ أُمَّتِنَا الْمُضِلُّونَ عَنَّا، الْقَاطِعُونَ لِلطُّرُقِ إِلَيْنَا، الْمُسَمُّونَ أَضْدَادَنَا بِأَسْمَائِنَا، الْمُلَقِّبُونَ أَضْدَادَنَا بِأَلْقَابِنَا، يُصَلُّونَ عَلَيْهِمْ وَ هُمْ لِلَّعْنِ مُسْتَحِقُّونَ، وَ يَلْعَنُونَنَا وَ نَحْنُ بِكَرَامَاتِ اللَّهِ مَغْمُورُونَ، وَ بِصَلَوَاتِ اللَّهِ وَ صَلَوَاتِ مَلَائِكَتِهِ الْمُقَرَّبِينَ عَلَيْنَا- عَنْ صَلَوَاتِهِمْ عَلَيْنَا- مُسْتَغْنُونَ‏.

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘The most evil of the priests of our community are the ones who stray others away from us^-asws, the bandits on the road towards us^-asws, the ones who are naming our^-asws adversaries with our^-asws names, the ones entitling our^-asws adversaries with our^-asws titles, sending blessings upon them while they are deserving of the curses, and they are cursing us^-asws and we^-asws are overwhelmed by the Prestige(s) of Allah^-azwj, and by the Salawat of Allah^-azwj and the Salawat of His^-azwj Angels of Proximity upon us^-asws – (and as for) from their Salawat upon us^-asws – we^-asws are needless’.

144 ثُمَّ [قَالَ قِيلَ‏] لِأَمِيرِ الْمُؤْمِنِينَ ع: مَنْ خَيْرُ خَلْقِ اللَّهِ بَعْدَ أَئِمَّةِ الْهُدَى وَ مَصَابِيحِ الدُّجَى قَالَ: الْعُلَمَاءُ إِذَا صَلَحُوا. قِيلَ: فَمَنْ شَرُّ خَلْقِ اللَّهِ بَعْدَ إِبْلِيسَ وَ فِرْعَوْنَ وَ نُمْرُودَ، وَ بَعْدَ الْمُتَّسِمِينَ‏ بِأَسْمَائِكُمْ وَ الْمُتَلَقِّبِينَ‏ بِأَلْقَابِكُمْ، وَ الْآخِذِينَ لِأَمْكِنَتِكُمْ، وَ الْمُتَأَمِّرِينَ فِي مَمَالِكِكُمْ

S 144 – Then he (Imam Hassan Al-Askari^-asws) said: ‘It was said to Amir Al-Momineen^-asws, ‘Who is the best of the creatures of Allah^-azwj after the Imams^-asws of Guidance and the lamps in the darkness?’ The scholars when they are righteous’. It was said, ‘So who is the most evil of the creatures of Allah^-azwj after Iblees^-la, and Pharaoh^-la, and Nimrod^-la, and after the ones named with your^-asws names, and the ones entitled with your^-asws titles, and the seizers of your^-asws places, and the rulers in your^-asws kingdoms?’.

قَالَ: الْعُلَمَاءُ إِذَا فَسَدُوا، هُمُ الْمُظْهِرُونَ لِلْأَبَاطِيلِ، الْكَاتِمُونَ لِلْحَقَائِقِ، وَ فِيهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ- إِلَّا الَّذِينَ تابُوا الْآيَةَ.

He^-asws said: ‘The scholars, when they are corrupt. They are the displayers of the falsehoods and the concealers of the realities, and regarding them, Allah^-azwj Mighty and Majestic said They, Allah Curses them and the cursing ones curse them [2:159] except for those that repent [2:160] – the Verse.

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: «فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ- ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ- لِيَشْتَرُوا بِهِ ثَمَناً قَلِيلًا» الْآيَةَ.

Then Allah^-azwj Mighty and Majestic Said So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allah^-azwj’, in order to be taking a small price by with it [2:79] – the Verse.

145 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ [هَذَا] لِقَوْمٍ مِنْ هَؤُلَاءِ الْيَهُودِ كَتَبُوا صِفَةً زَعَمُوا أَنَّهَا صِفَةُ النَّبِيِّ ص‏ وَ هُوَ خِلَافُ صِفَتِهِ، وَ قَالُوا لِلْمُسْتَضْعَفِينَ [مِنْهُمْ‏]: هَذِهِ صِفَةُ النَّبِيِّ الْمَبْعُوثِ فِي آخِرِ الزَّمَانِ: إِنَّهُ طَوِيلٌ، عَظِيمُ الْبَدَنِ وَ الْبَطْنِ، أَصْهَبُ‏ الشَّعْرِ، وَ مُحَمَّدٌ ص بِخِلَافِهِ، وَ هُوَ يَجِي‏ءُ بَعْدَ هَذَا الزَّمَانِ بِخَمْسِمِائَةِ سَنَةٍ.

S 145 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said This – to a group of these Jews who had written the description, claiming that it was the description of the Prophet^-saww, and it was different to his^-saww (actual) description, and they said to the weak ones of them, ‘This here is the description of the Prophet^-saww who would be Sent at the end of times. He would be tall, large of body and the belly, red hair, and Muhammad^-saww is different to it, and he would be coming five hundred years after this time period’.

وَ إِنَّمَا أَرَادُوا بِذَلِكَ لِتَبْقَى لَهُمْ عَلَى ضُعَفَائِهِمْ رِئَاسَتُهُمْ، وَ تَدُومَ لَهُمْ مِنْهُمْ إِصَابَتُهُمْ‏ وَ يَكُفُّوا أَنْفُسَهُمْ مَئُونَةَ خِدْمَةِ رَسُولِ اللَّهِ ص [وَ خِدْمَةِ عَلِيٍّ ع‏] وَ أَهْلِ خَاصَّتِهِ.

And rather, they intended by that for their governance to remain upon their weak ones, and their earnings from them to be perpetual for them, and withhold for themselves the assistance (which would have been) for the service of Rasool-Allah^-saww, and service of Ali^-asws, and his^-asws special people. 

فَقَالَ اللَّهُ تَعَالَى: فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ‏ مِنْ هَذِهِ الصِّفَاتِ الْمُحَرَّفَاتِ الْمُخَالِفَاتِ لِصِفَةِ مُحَمَّدٍ ص وَ عَلِيٍّ ع، الشِّدَّةُ لَهُمْ مِنَ الْعَذَابِ فِي أَسْوَإِ بِقَاعِ جَهَنَّمَ‏ وَ وَيْلٌ لَهُمْ‏ الشِّدَّةُ (لَهُمْ مِنَ) الْعَذَابِ ثَانِيَةً- مُضَافَةً إِلَى الْأُولَى‏ مِمَّا يَكْسِبُونَ‏ مِنَ الْأَمْوَالِ الَّتِي يَأْخُذُونَهَا- إِذَا أَثْبَتُوا عَوَامَّهُمْ عَلَى الْكُفْرِ بِمُحَمَّدٍ رَسُولِ اللَّهِ، وَ الْجَحْدِ لِوَصِيَّةِ: أَخِيهِ عَلِيٍّ وَلِيِّ اللَّهِ ع‏.

So, Allah^-azwj the Exalted Said So woe be unto those who are writing the Book with their own hands – from these descriptions, the altered, the different to the description of Muhammad^-saww and Ali^-asws, of the severity for them from the Punishment in the most evil of spots of Hell. So woe is for them – of the severity for them from – from the second Punishment, in addition to the first from what they are earning – from the wealth which they are seizing, when their generality of people are affirmed upon the Kufr with Muhammad^-saww as Rasool^-saww of Allah^-azwj, and the rejection of his^-saww successor^-asws, his^-saww brother Ali^-asws, as Guardian^-asws of Allah^-azwj’’.

قَوْلُهُ عَزَّ وَ جَلَ‏ وَ قالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّاماً مَعْدُودَةً قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْداً فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ بَلى‏ مَنْ كَسَبَ سَيِّئَةً وَ أَحاطَتْ بِهِ خَطِيئَتُهُ فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ‏

The Words of the Mighty and Majestic: And they are saying, ‘Fire will never touch us except for a number of days’. Say: ‘Have you taken an agreement with Allah, then Allah will never Break His Agreement; or are you saying upon Allah what you are not knowing?’. [2:80]

Yes! The one who earns evil and his sins surround him, so they are the inmates of the Fire; they would be in it eternally [2:81]

And those who are believing and doing righteous deeds, they are the dwellers of the Paradise; they would be in it eternally [2:82]

146 قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ قالُوا يُعْنَى الْيَهُودُ [الْمُصِرُّونَ‏] الْمُظْهِرُونَ لِلْإِيمَانِ، الْمُسِرُّونَ لِلنِّفَاقِ، الْمُدَبِّرُونَ عَلَى رَسُولِ اللَّهِ ص وَ ذَوِيهِ- بِمَا يَظُنُّونَ أَنَّ فِيهِ عَطَبَهُمْ‏ لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّاماً مَعْدُودَةً وَ ذَلِكَ أَنَّهُ كَانَ لَهُمْ أَصْهَارٌ وَ إِخْوَةُ رِضَاعٍ مِنَ الْمُسْلِمِينَ يُسِرُّونَ‏ كُفْرَهُمْ عَنْ مُحَمَّدٍ ص وَ صَحْبِهِ، وَ إِنْ كَانُوا بِهِ عَارِفِينَ، صِيَانَةً لَهُمْ لِأَرْحَامِهِمْ وَ أَصْهَارِهِمْ.

S 146 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: And they are saying – meaning the Jews, the persistent ones, the displayers of the Eman, the concealers of the hypocrisy, and the plotters against Rasool-Allah^-saww and impeding him^-saww with what they are thinking that in it would be their damage, ‘Fire will never touch us except for a number of days’, and that is because there used to be in-laws and brothers by breastfeeding for them from the Muslims, concealing their Kufr (disbelief) from Muhammad^-saww and his^-saww companions, and even though they were aware, pretending for them, for their relatives and their in-laws.

قَالَ لَهُمْ هَؤُلَاءِ: لِمَ تَفْعَلُونَ هَذَا النِّفَاقَ- الَّذِي تَعْلَمُونَ أَنَّكُمْ بِهِ عِنْدَ اللَّهِ مَسْخُوطٌ عَلَيْكُمْ مُعَذَّبُونَ أَجَابَهُمْ هَؤُلَاءِ الْيَهُودُ: بِأَنَّ مُدَّةَ ذَلِكَ الْعَذَابِ‏ الَّذِي نُعَذَّبُ بِهِ لِهَذِهِ الذُّنُوبِ‏ أَيَّاماً مَعْدُودَةً تَنْقَضِي، ثُمَّ نَصِيرُ بَعْدُ فِي النِّعْمَةِ فِي الْجِنَانِ،

They said to them, ‘Why are you doing this hypocrisy which you know that by it you would be Angered upon in the Presence of Allah^-azwj, being Punished?’ Those Jews replied to them, ‘But the term of that Punishment which we would be Punished with for these sins would be expiring in a number of days. Then, after that, we would come to be in the Bounties in the Gardens.

فَلَا نَتَعَجَّلُ الْمَكْرُوهَ فِي الدُّنْيَا- لِلْعَذَابِ الَّذِي [هُوَ] بِقَدْرِ أَيَّامِ ذُنُوبِنَا، فَإِنَّهَا تَفْنَى وَ تَنْقَضِي، وَ نَكُونُ قَدْ حَصَّلْنَا لَذَّاتِ الْحُرِّيَّةِ- مِنَ الْخِدْمَةِ وَ لَذَّاتِ نِعْمَةِ الدُّنْيَا، ثُمَّ لَا نُبَالِي بِمَا يُصِيبُنَا بَعْدُ فَإِنَّهُ إِذَا لَمْ يَكُنْ دَائِماً فَكَأَنَّهُ قَدْ فَنِيَ.

Therefore, we are in no hurry to avoid in the world the abhorrence of the Punishment, which would be in accordance to the days of our sins. It would finish and expire, and we would have happened to achieve the freedom from the service and the pleasures of the world. Then, we don’t care what would be hitting us afterwards, for it (the Punishment), when it does not happen to be forever, so it is as if it has already finished’.

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: قُلْ‏ يَا مُحَمَّدُ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْداً إِنَّ عَذَابَكُمْ عَلَى كُفْرِكُمْ بِمُحَمَّدٍ وَ دَفْعِكُمْ لِآيَاتِهِ فِي نَفْسِهِ، وَ فِي عَلِيٍّ وَ سَائِرِ خُلَفَائِهِ وَ أَوْلِيَائِهِ- مُنْقَطِعٌ غَيْرُ دَائِمٍ بَلْ مَا هُوَ إِلَّا عَذَابٌ دَائِمٌ لَا نَفَادَ لَهُ،

Allah^-azwj Mighty and Majestic Said: Say: – O Muhammad^-saww (to them) – ‘Have you taken an agreement with Allah that your Punishment upon your Kufr (disbelief) in Muhammad^-saww, and your repelling his^-saww Signs regarding himself^-saww and regarding Ali^-asws and the rest of his^-saww Caliphs and His^-azwj Guardians would be interrupted, without being perpetual? But, it is not except for eternal Punishment with no depletion for it.

فَلَا تَجْتَرُوا عَلَى الْآثَامِ وَ الْقَبَائِحِ- مِنَ الْكُفْرِ بِاللَّهِ وَ بِرَسُولِهِ وَ بِوَلِيِّهِ الْمَنْصُوبِ بَعْدَهُ عَلَى أُمَّتِهِ، لِيَسُوسَهُمْ وَ يَرْعَاهُمْ- سِيَاسَةَ الْوَالِدِ الشَّفِيقِ الرَّحِيمِ [الْكَرِيمِ‏] لِوَلَدِهِ، وَ رِعَايَةِ الْحَدِبِ‏ الْمُشْفِقِ عَلَى خَاصَّتِهِ‏

Therefore, do not be audacious upon the sins and the ugliness from the Kufr with Allah^-azwj and with His^-azwj Rasool^-saww, and with His^-azwj Guardian^-asws, and one nominated after him^-saww upon his^-saww community, in order to lead them and care for them, the care of the father, the kind, the merciful, the benevolent to his children, the care of the shepherd caring upon his flock.

فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ‏ فَكَذَلِكَ أَنْتُمْ- بِمَا تَدَّعُونَ مِنْ فَنَاءِ عَذَابِ ذُنُوبِكُمْ هَذِهِ فِي حِرْزٍ أَمْ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ‏ اتَّخَذْتُمْ عَهْداً أَمْ تَقُولُونَ‏ بَلْ أَنْتُمْ فِي أَيِّهِمَا ادَّعَيْتُمْ كَاذِبُونَ‏.

Then Allah will never Break His Agreement – So, similar to that are you with your claim for the ending of the Punishment of these sins of yours, being in protection or are you saying upon Allah what you are not knowing? – have you taken an agreement? Or are you (just) saying? But, you are, in whichever of these two claims, liars’’.

147 ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ رَدّاً عَلَيْهِمْ: بَلى‏ مَنْ كَسَبَ سَيِّئَةً وَ أَحاطَتْ بِهِ خَطِيئَتُهُ فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏.

S 147 – (Imam Hassan Al-Askari^-asws said: ‘Then the Mighty and Majestic Said in rebuttal against them: Yes! The one who earns evil and his sins surround him, so they are the inmates of the Fire; they would be in it eternally’ [2:81].

قَالَ الْإِمَامُ ع السَّيِّئَةُ الْمُحِيطَةُ بِهِ هِيَ الَّتِي تُخْرِجُهُ عَنْ جُمْلَةِ دِينِ اللَّهِ وَ تَنْزِعُهُ عَنْ وَلَايَةِ اللَّهِ وَ تَرْمِيهِ فِي‏ سَخَطِ اللَّهِ [وَ] هِيَ الشِّرْكُ بِاللَّهِ وَ الْكُفْرُ بِهِ، وَ الْكُفْرُ بِنُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص، وَ الْكُفْرُ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ كُلُّ وَاحِدٍ مِنْ هَذِهِ سَيِّئَةٌ تُحِيطُ بِهِ، أَيْ تُحِيطُ بِأَعْمَالِهِ فَتُبْطِلُهَا وَ تَمْحَقُهَا فَأُولئِكَ‏ عَامِلُو هَذِهِ السَّيِّئَةِ الْمُحِيطَةِ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏.

The Imam^-asws said: ‘The evil Deeds he is surround with, it is those which exit him from the whole of the Religion of Allah^-azwj and remove him from the Wilayah of Allah^-azwj, and throw him into the Wrath of Allah^-azwj – and it is Shirk (association) with Allah^-azwj, and the Kufr (disbelief) in Him^-azwj, and the Kufr in the Prophet-hood of Rasool-Allah^-saww, and the Kufr in the Wilayah of Ali^-asws Bin Abu Talib^-asws. Each one of these is an evil deed he would be surrounded with – i.e., it surrounds his deeds and invalidates it and deletes it, so they, the ones who do this surrounding evil deeds are the inmates of the Fire; they would be in it eternally’’.

[فِي أَنَّ وَلَايَةَ عَلِيٍّ ع حَسَنَةٌ لَا يَضُرُّ مَعَهَا سَيِّئَةٌ:]

Re: The Wilayah of Ali^-asws is such a good deed, no evil deed can harm along with it.

148 ثُمَّ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ وَلَايَةَ عَلِيٍّ حَسَنَةٌ- لَا يَضُرُّ مَعَهَا شَيْ‏ءٌ مِنَ السَّيِّئَاتِ وَ إِنْ جَلَّتْ- إِلَّا مَا يُصِيبُ أَهْلَهَا مِنَ التَّطْهِيرِ مِنْهَا بِمِحَنِ الدُّنْيَا، وَ بِبَعْضِ الْعَذَابِ فِي الْآخِرَةِ إِلَى أَنْ يَنْجُوَ مِنْهَا- بِشَفَاعَةِ مَوَالِيهِ الطَّيِّبِينَ الطَّاهِرِينَ.

S 148 – Then Rasool-Allah^-saww said: ‘The Wilayah of Ali^-asws is such a good deed – nothing from the evil deeds harms with it, and even if it has (already) been recorded – except what its perpetrator is hit from the purification from it in the world, and by some of the punishments in the Hereafter, until he is rescued from it by the intercession of his goodly and clean Masters^-asws.

وَ إِنَّ وَلَايَةَ أَضْدَادِ عَلِيٍّ وَ مُخَالَفَةَ عَلِيٍّ ع سَيِّئَةٌ- لَا يَنْفَعُ مَعَهَا شَيْ‏ءٌ إِلَّا مَا يَنْفَعُهُمْ بِطَاعَاتِهِمْ فِي الدُّنْيَا- بِالنِّعَمِ وَ الصِّحَّةِ وَ السَّعَةِ، فَيَرِدُونَ الْآخِرَةَ وَ لَا يَكُونُ لَهُمْ إِلَّا دَائِمُ الْعَذَابِ.

And that the friendship of the opponents of Ali^-asws and the adversaries of Ali^-asws is such an evil deed – nothing benefits with it, except what benefits them by obeying them in the world – with the bounties and the good health, and being affluent. Then they would be returning to the Hereafter and there would not happen to be for them except for the perpetual Punishment’.

ثُمَّ قَالَ: إِنَّ مَنْ جَحَدَ وَلَايَةَ عَلِيٍّ لَا يَرَى الْجَنَّةَ بِعَيْنِهِ أَبَداً- إِلَّا مَا يَرَاهُ بِمَا يَعْرِفُ بِهِ أَنَّهُ لَوْ كَانَ يُوَالِيهِ لَكَانَ ذَلِكَ مَحَلَّهُ وَ مَأْوَاهُ [وَ مَنْزِلَهُ‏]، فَيَزْدَادُ حَسَرَاتٍ وَ نَدَامَاتٍ.

Then he^-saww said: ‘The one who rejects the Wilayah of Ali^-asws will not be seeing the Paradise with his eyes, ever – except what he sees with what he is introduced with it, that he, had he befriended him^-asws, that would have been his place and his shelter, and his house, so that it would increase his remorse and regret.

وَ إِنَّ مَنْ تَوَالَى عَلِيّاً، وَ بَرِئَ مِنْ أَعْدَائِهِ، وَ سَلَّمَ لِأَوْلِيَائِهِ لَا يَرَى النَّارَ بِعَيْنِهِ أَبَداً إِلَّا مَا يَرَاهُ، فَيُقَالُ لَهُ: لَوْ كُنْتَ عَلَى غَيْرِ هَذَا لَكَانَ ذَلِكَ مَأْوَاكَ، إِلَّا مَا يُبَاشِرُهُ مِنْهَا إِنْ كَانَ مُسْرِفاً عَلَى نَفْسِهِ- بِمَا دُونَ الْكُفْرِ- إِلَى أَنْ يُنَظَّفَ بِجَهَنَّمَ‏ كَمَا يُنَظَّفُ الْقَذَرُ مِنْ‏ بَدَنِهِ بِالْحَمَّامِ [الْحَامِي‏] ثُمَّ يَنْتَقِلُ مِنْهَا بِشَفَاعَةِ مَوَالِيهِ‏.

And that the one who befriends Ali^-asws, and disavows from his^-asws enemies, and submits to his^-asws Wilayah, will not be seeing the Fire, ever, except what is shown to him and said to him, ‘Had you been upon other than this, that would have been your abode, except what he would be proceeded to from it, if he was extravagant against himself – with what is below the Kufr – up to the time he is cleaned by Hell just as he is cleaned from the filth of his body by the bath, then he would be transferred from it by the intercession of his Masters^-asws.

149ثُمَّ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا اللَّهَ مَعَاشِرَ الشِّيعَةِ، فَإِنَّ الْجَنَّةَ لَنْ تَفُوتَكُمْ‏ وَ إِنْ أَبْطَأَتْ بِكُمْ عَنْهَا قَبَائِحُ أَعْمَالِكُمْ، فَتَنَافَسُوا فِي دَرَجَاتِهَا.

S 149 – Then Rasool-Allah^-saww said: ‘Fear Allah^-azwj, group of the Shias, for the Paradise will never be lost from you, and even if it is delayed with it from you due to the ugliness of your deeds. Therefore, be competing with regards to its levels (ranks)’. 

قِيلَ: فَهَلْ يَدْخُلُ جَهَنَّمَ [أَحَدٌ] مِنْ مُحِبِّيكَ، وَ مُحِبِّي عَلِيٍّ ع قَالَ: مَنْ قَذِرَ نَفْسُهُ بِمُخَالَفَةِ مُحَمَّدٍ وَ عَلِيٍّ، وَ وَاقَعَ الْمُحَرَّمَاتِ، وَ ظَلَمَ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ، وَ خَالَفَ مَا رَسَمَا لَهُ‏ مِنَ الشَّرْعِيَّاتِ‏ جَاءَ يَوْمَ الْقِيَامَةِ قَذِراً طَفِساً

It was said, ‘So would the one who loves you^-saww and loves Ali^-asws enter Hell?’ He^-saww said: ‘The one who dirties himself by opposing Muhammad^-saww and Ali^-asws, and commits the Prohibited (acts), and wrongs the Momineen and the Mominaat, and opposes what has been enjoined for him from the Ordinances, would come on the Day of Judgment with a filthy body.

يَقُولُ لَهُ مُحَمَّدٌ وَ عَلِيٌّ: يَا فُلَانُ أَنْتَ قَذِرٌ طَفِسٌ، لَا تَصْلُحُ لِمُرَافَقَةِ مَوَالِيكَ الْأَخْيَارِ، وَ لَا لِمُعَانَقَةِ الْحُورِ الْحِسَانِ، وَ لَا لِمَلَائِكَةِ اللَّهِ الْمُقَرَّبِينَ، وَ لَا تَصِلُ إِلَى مَا هُنَاكَ إِلَّا بِأَنْ يُطَهِّرَ عَنْكَ مَا هَاهُنَا- يَعْنِي مَا عَلَيْهِ مِنَ الذُّنُوبِ- فَيُدْخَلُ إِلَى الطَّبَقِ الْأَعْلَى مِنْ جَهَنَّمَ، فَيُعَذَّبُ بِبَعْضِ ذُنُوبِهِ.

Muhammad^-saww and Ali^-asws would be saying to him: ‘O so and so! You are of a filthy body. It is not correct for your friendship with the chosen ones, nor for hugging the maiden Houries, nor for the Angels of Proximity of Allah^-azwj, nor to arrive to whatever is over there, except by a purification from you by what is over here’ – meaning what is upon him from the sins – so he would enter into the top layer of Hell, and he would be Punished with some of its Punishments.

وَ مِنْهُمْ مَنْ تُصِيبُهُ الشَّدَائِدُ فِي الْمَحْشَرِ بِبَعْضِ ذُنُوبِهِ، ثُمَّ يَلْقُطُهُ‏ مِنْ هُنَا وَ مِنْ هُنَا مَنْ يَبْعَثُهُمْ إِلَيْهِ مَوَالِيهِ مِنْ خِيَارِ شِيعَتِهِمْ، كَمَا يَلْقُطُ الطَّيْرُ الْحَبَّ.

And from them would be one would be hit by the difficulties in the plains due to some of his sins, then he would be picked up from over there and from over there, the one whom his Masters^-asws would have sent from the best of their^-asws Shias (to pick him up), just as the bird picks up the seed.

وَ مِنْهُمْ مَنْ تَكُونُ ذُنُوبُهُ أَقَلَّ وَ أَخَفَّ- فَيُطَهَّرُ مِنْهَا بِالشَّدَائِدِ وَ النَّوَائِبِ مِنَ السَّلَاطِينِ وَ غَيْرِهِمْ، وَ مِنَ الْآفَاتِ فِي الْأَبْدَانِ فِي الدُّنْيَا- لِيُدْلَى فِي قَبْرِهِ وَ هُوَ طَاهِرٌ مِنْ [ذُنُوبِهِ‏].

And from them would be one whose sins would happen to be less and lighter – so he would be cleaned from it by the difficulties and the calamities from the ruling authorities and others, and from the afflictions in the bodies in the world – in order to be cast into his grave and he is clean from his sins.

وَ مِنْهُمْ مَنْ يَقْرُبُ مَوْتُهُ، وَ قَدْ بَقِيَتْ عَلَيْهِ‏ فَيَشْتَدُّ نَزْعُهُ، وَ يُكَفَّرُ بِهِ عَنْهُ، فَإِنْ بَقِيَ شَيْ‏ءٌ وَ قَوِيتَ عَلَيْهِ يَكُونُ لَهُ بَطَنٌ‏ أَوِ اضْطِرَابٌ فِي يَوْمِ مَوْتِهِ، فَيَقِلُّ مَنْ يَحْضُرُهُ فَيَلْحَقُهُ بِهِ الذُّلُّ، فَيُكَفَّرُ عَنْهُ، فَإِنْ بَقِيَ شَيْ‏ءٌ أُتِيَ بِهِ وَ لَمَّا يَلْحَدْ وَ يُوضَعْ، فَيَتَفَرَّقُونَ عَنْهُ فَيُطَهَّرُ.

And from them would be on whose death would approach, and there would be remaining upon him (some unforgiven sins). So his death would be difficult and it would be an expiation by it from him. So if there (still) remains something and there is strength in him, there would be happening for him an abdominal pain or turmoil during the day of his death, and the ones in his presence would decrease and he would face disgrace due to it, and it would an expiation from him. So if there (still) remains something (from the sins), they would come with him and when they dig the grace and place him there, they would disperse from him. Thus he would be cleaned.

فَإِنْ كَانَتْ ذُنُوبُهُ أَعْظَمَ وَ أَكْثَرَ- طَهُرَ مِنْهَا بِشَدَائِدِ عَرَصَاتِ [يَوْمِ‏] الْقِيَامَةِ، فَإِنْ كَانَتْ‏ أَكْثَرَ وَ أَعْظَمَ- طَهُرَ مِنْهَا فِي الطَّبَقِ الْأَعْلَى مِنْ جَهَنَّمَ، وَ هَؤُلَاءِ أَشَدُّ مُحِبِّينَا عَذَاباً وَ أَعْظَمُهُمْ ذُنُوباً.

But if his sins were major and more – he would be cleaned from these by the difficulties of the plains of the Day of Judgment, and if these were (still) more and great – he would be cleaned from these in the top layer of Hell. And they would be those that loves us, with the most intense of the Punishments and of the greatest of the sins.

لَيْسَ هَؤُلَاءِ يُسَمَّوْنَ بِشِيعَتِنَا، وَ لَكِنَّهُمْ يُسَمَّوْنَ بِمُحِبِّينَا- وَ الْمُوَالِينَ لِأَوْلِيَائِنَا وَ الْمُعَادِينَ لِأَعْدَائِنَا، إِنَّ شِيعَتَنَا مَنْ شَيَّعَنَا، وَ اتَّبَعَ آثَارَنَا، وَ اقْتَدَى بِأَعْمَالِنَا.

They aren’t the ones who are being names as being our^-asws Shias, but they would be named as those that love us^-asws – and the friends of our^-asws friends, and the enemies to our^-asws enemies. Our^-asws Shias are the ones who adheres with us^-asws, and follows our^-asws Ahadeeth, and follow with our^-asws deeds’.

[بَيَانُ مَعْنَى الشِّيعَةِ:]

Explanation of the meaning of ‘The Shia’.

150 وَ قَالَ الْإِمَامُ ع‏ قَالَ رَجُلٌ لِرَسُولِ اللَّهِ ص: [يَا رَسُولَ اللَّهِ‏] فُلَانٌ يَنْظُرُ إِلَى حَرَمِ جَارِهِ‏ فَإِنْ أَمْكَنَهُ مُوَاقَعَةُ حَرَامٍ لَمْ يَنْزِعْ‏ عَنْهُ! فَغَضِبَ رَسُولُ اللَّهِ ص وَ قَالَ: ائْتُونِي بِهِ.

S 150 – And the Imam^-asws said: ‘A man said to Rasool-Allah^-saww, ‘O Rasool-Allah^-saww! So and so looked at the sanctity (womenfolk) of his neighbour, and if he is able upon adultery he would not refrain from it!’ So Rasool-Allah^-saww got angered and said: ‘Bring him to me^-saww!’

فَقَالَ رَجُلٌ آخَرُ: يَا رَسُولَ اللَّهِ إِنَّهُ مِنْ شِيعَتِكُمْ مِمَّنْ يَعْتَقِدُ مُوَالاتَكَ وَ مُوَالاةَ عَلِيٍّ، وَ يَتَبَرَّأُ مِنْ أَعْدَائِكُمَا.

Then another man said, ‘O Rasool-Allah^-saww! He is from your^-saww Shias, from the ones who believes in your^-saww Wilayah and the Wilayah of Ali^-asws, and disavows from your^-asws enemies’.

فَقَالَ رَسُولُ اللَّهِ ص: لَا تَقُلْ إِنَّهُ مِنْ شِيعَتِنَا فَإِنَّهُ كَذِبٌ، إِنَّ شِيعَتَنَا مَنْ شَيَّعَنَا وَ تَبِعَنَا فِي أَعْمَالِنَا، وَ لَيْسَ هَذَا الَّذِي ذَكَرْتَهُ فِي هَذَا الرَّجُلِ مِنْ أَعْمَالِنَا.

So Rasool-Allah^-saww said: ‘Do not say he is from our^-asws Shias, for it would be a lie. Our^-asws Shias are the ones who adhere to us^-asws and follow us^-asws in our^-asws deeds, and this which you mention to be in this man, isn’t from our^-asws deeds’.

151 وَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ [وَ إِمَامِ الْمُتَّقِينَ، وَ يَعْسُوبِ الدِّينِ، وَ قَائِدِ الْغُرِّ الْمُحَجَّلِينَ، وَ وَصِيِّ رَسُولِ رَبِّ الْعَالَمِينَ: إن‏] فُلَانٌ مُسْرِفٌ عَلَى نَفْسِهِ بِالذُّنُوبِ الْمُوبِقَاتِ، وَ هُوَ مَعَ ذَلِكَ مِنْ شِيعَتِكُمْ.

S 151 – And it was said to the Emir of the Momineen and the Imam^-asws of the pious, and leader of the Religion, and guide of the resplendent, and successor^-asws of the Rasool^-saww of the Lord^-azwj of the worlds (Ali^-asws), ‘So and so is extravagant upon himself with the major sins, and he, along with that, is from your^-asws Shias’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع: قَدْ كُتِبَتْ عَلَيْكَ كَذِبَةٌ أَوْ كَذِبَتَانِ، إِنْ كَانَ مُسْرِفاً بِالذُّنُوبِ عَلَى نَفْسِهِ، يُحِبُّنَا وَ يُبْغِضُ أَعْدَاءَنَا، فَهُوَ كَذِبَةٌ وَاحِدَةٌ، هُوَ مِنْ مُحِبِّينَا لَا مِنْ شِيعَتِنَا.

So Amir Al Momineen^-asws said: ‘There have been written against you, either a lie or two lies. If he was extravagant with the sins upon himself, loving us^-asws and hating our^-asws enemies, so it would be one lie, for he would be from those that love us^-asws and not from our^-asws Shias.

وَ إِنْ كَانَ يُوَالِي أَوْلِيَاءَنَا وَ يُعَادِي أَعْدَاءَنَا، وَ لَيْسَ [هُوَ] بِمُسْرِفٍ عَلَى نَفْسِهِ [فِي الذُّنُوبِ‏] كَمَا ذَكَرْتَ فَهُوَ مِنْكَ كَذِبَةٌ، لِأَنَّهُ لَا يُسْرِفُ فِي الذُّنُوبِ. وَ إِنْ كَانَ [لَا] يُسْرِفُ فِي الذُّنُوبِ- وَ لَا يُوَالِينَا وَ لَا يُعَادِي أَعْدَاءَنَا، فَهُوَ مِنْكَ [كَذِبَتَانِ‏].

And if he was befriending our^-asws friends and being inimical to our^-asws enemies, and he wasn’t being extravagant upon himself regarding the sins just as you mentioned, so it would be a lie from you, because he isn’t extravagant with the sins. And if he was not extravagant regarding the sins and does not befriend our^-asws friends nor being inimical to our^-asws enemies, so it would be two lies from you’.

152 [قَالَ ع‏] قَالَ رَجُلٌ لِامْرَأَتِهِ: اذْهَبِي إِلَى فَاطِمَةَ ع بِنْتِ رَسُولِ اللَّهِ ص فَسَلِيهَا عَنِّي، أَنَا مِنْ شِيعَتِكُمْ، أَوَ لَسْتُ مِنْ شِيعَتِكُمْ فَسَأَلَتْهَا، فَقَالَتْ ع: قُولِي لَهُ: إِنْ كُنْتَ تَعْمَلُ بِمَا أَمَرْنَاكَ، وَ تَنْتَهِي عَمَّا زَجَرْنَاكَ عَنْهُ فَأَنْتَ مِنْ شِيعَتِنَا، وَ إِلَّا فَلَا.

S 152 – He^-asws said: ‘A man said to his wife, ‘Go to Fatima^-asws, daughter^-asws of Rasool-Allah^-saww, and ask her^-asws on my behalf whether I am from their^-asws Shias or not from their^-asws Shias’. So she asked her, and she^-asws said: ‘Say to him: ‘If you are performing whatever we^-asws have ordered with, and keeping away from what we^-asws deter you from, so you are from our^-asws Shias, or else, so no’.

فَرَجَعْتُ، فَأَخْبَرْتُهُ، فَقَالَ: يَا وَيْلِي- وَ مَنْ يَنْفَكُّ مِنَ الذُّنُوبِ وَ الْخَطَايَا، فَأَنَا إِذَنْ خَالِدٌ فِي النَّارِ، فَإِنَّ مَنْ لَيْسَ مِنْ شِيعَتِهِمْ فَهُوَ خَالِدٌ فِي النَّارِ. فَرَجَعَتِ الْمَرْأَةُ فَقَالَتْ لِفَاطِمَةَ ع مَا قَالَ لَهَا زَوْجُهَا.

So she returned and informed him, so he said, ‘O woe is unto me! And who can be safe from the sins and the mistakes? (This means) I would be eternally in the Fire, for the one who isn’t from their^-asws Shias would be eternally in the Fire’. So the wife returned and said to Fatima^-asws what her husband had said to her.

فَقَالَتْ فَاطِمَةُ ع: قُولِي لَهُ: لَيْسَ هَكَذَا [فَإِنَ‏] شِيعَتَنَا مِنْ خِيَارِ أَهْلِ الْجَنَّةِ، وَ كُلُّ مُحِبِّينَا وَ مُوَالِي أَوْلِيَائِنَا، وَ مُعَادِي أَعْدَائِنَا، وَ الْمُسَلِّمُ بِقَلْبِهِ وَ لِسَانِهِ لَنَا- لَيْسُوا مِنْ شِيعَتِنَا إِذَا خَالَفُوا أَوَامِرَنَا وَ نَوَاهِيَنَا- فِي سَائِرِ الْمُوبِقَاتِ، وَ هُمْ مَعَ ذَلِكَ فِي الْجَنَّةِ، وَ لَكِنْ بَعْدَ مَا يُطَهَّرُونَ مِنْ ذُنُوبِهِمْ بِالْبَلَايَا وَ الرَّزَايَا، أَوْ فِي عَرَصَاتِ الْقِيَامَةِ بِأَنْوَاعِ شَدَائِدِهَا، أَوْ فِي الطَّبَقِ الْأَعْلَى مِنْ جَهَنَّمَ بِعَذَابِهَا- إِلَى أَنْ نَسْتَنْقِذَهُمْ- بِحُبِّنَا- مِنْهَا، وَ نَنْقُلَهُمْ إِلَى حَضْرَتِنَا.

So Fatima^-asws said: ‘Say to him, ‘It isn’t like that, for our^-asws Shias are from the best inhabitants of the Paradise, and (so it) everyone who loves us^-asws and befriends our^-asws friends, and is inimical to our^-asws enemies, and submissive with his heart and his tongue to us^-asws. They wouldn’t be from our^-asws Shias when they are opposing our^-asws orders and our^-asws forbiddances regarding all of the major sins. And they, along with that would (still) be in the Paradise, but after having been purified from their sins with the afflictions and the adversities, or in the plains of the Day of Judgment with the varieties of the difficulties, or in the top layer of Hell with its Punishments – until we^-asws pick them out – due to their love for us^-asws – from it and transfer them to be in our^-asws presence’.

153 وَ قَالَ رَجُلٌ لِلْحَسَنِ بْنِ عَلِيٍّ ع: يَا ابْنَ رَسُولِ اللَّهِ أَنَا مِنْ شِيعَتِكُمْ. فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: يَا عَبْدَ اللَّهِ- إِنْ كُنْتَ لَنَا فِي أَوَامِرِنَا وَ زَوَاجِرِنَا مُطِيعاً فَقَدْ صَدَقْتَ، وَ إِنْ كُنْتَ بِخِلَافِ ذَلِكَ فَلَا تَزِدْ فِي ذُنُوبِكَ- بِدَعْوَاكَ مَرْتَبَةً شَرِيفَةً لَسْتَ مِنْ أَهْلِهَا لَا تَقُلْ: أَنَا مِنْ شِيعَتِكُمْ، وَ لَكِنْ قُلْ: أَنَا مِنْ مُوَالِيكُمْ وَ مُحِبِّيكُمْ، وَ مُعَادِي أَعْدَائِكُمْ، وَ أَنْتَ فِي خَيْرٍ، وَ إِلَى خَيْرٍ.

S 153 – And a man said to Al-Hassan^-asws Bin Ali^-asws, ‘O son^-asws of Rasool-Allah^-saww! I am from your^-asws Shias’. So Al-Hassan Bin Ali^-asws said, ‘O servant of Allah^-azwj! If it was so that you were obedient to us^-asws in our^-asws orders and our^-asws deterrence’s, so you have spoken the truth; and if it was so that you were different to that, then do not increase in your sins by your claiming a noble rank which you aren’t deserving of it. Do not say, ‘I am from your^-asws Shias’, but say, ‘I am from the ones who befriend you^-asws and love you^-asws, and are inimical to your^-asws enemies’, and you would be in goodness and (going) towards goodness’.

154 وَ قَالَ رَجُلٌ لِلْحُسَيْنِ بْنِ عَلِيٍّ ع: يَا ابْنَ رَسُولِ اللَّهِ أَنَا مِنْ شِيعَتِكُمْ. قَالَ ع: اتَّقِ اللَّهَ وَ لَا تَدَّعِيَنَّ شَيْئاً يَقُولُ اللَّهُ تَعَالَى لَكَ: كَذَبْتَ وَ فَجَرْتَ فِي دَعْوَاكَ. إِنَّ شِيعَتَنَا مَنْ سَلِمَتْ قُلُوبُهُمْ مِنْ كُلِّ غِشٍّ وَ غِلٍّ وَ دَغَلٍ‏وَ لَكِنْ قُلْ: أَنَا مِنْ مُوَالِيكُمْ وَ [مِنْ‏] مُحِبِّيكُمْ‏.

S 154 – And a man said to Al-Husayn^-asws Bin Ali^-asws, ‘O son^-asws of Rasool-Allah^-saww! I am from your^-asws Shias’. He^-asws said: ‘Fear Allah^-azwj and do not be claiming something which Allah^-azwj the Exalted would be Saying to you: “You lied and burst forth in your claim!” Our^-asws Shia are the ones who save their hearts from every deception, malice, and corruption. But say, ‘I am from those who befriend you^-asws and from those who love you^-asws’.

155 وَ قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ع: يَا ابْنَ رَسُولِ اللَّهِ أَنَا مِنْ شِيعَتِكُمُ الْخُلَّصِ- فَقَالَ لَهُ: يَا عَبْدَ اللَّهِ- فَإِذَنْ أَنْتَ كَإِبْرَاهِيمَ الْخَلِيلِ ع الَّذِي قَالَ اللَّهُ فِيهِ: وَ إِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ. إِذْ جاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ‏

S 155 – And a man said to Ali^-asws Bin Al-Husayn^-asws, ‘O son^-asws of Rasool-Allah^-saww! I am from your^-asws Shias, the sincere’. So he^-asws said to him: ‘O servant of Allah^-azwj! Then you are like Ibrahim^-as the Friend (of the Beneficent) for whom Allah^-azwj Said regarding him^-as: And from among his Shiah was Ibrahim [37:83] When he came to his Lord with a sound heart [37:83].

فَإِنْ كَانَ قَلْبُكَ كَقَلْبِهِ فَأَنْتَ مِنْ شِيعَتِنَا وَ إِنْ لَمْ يَكُنْ قَلْبُكَ كَقَلْبِهِ، وَ هُوَ طَاهِرٌ مِنَ الْغِشِّ وَ الْغِلِّ [فَأَنْتَ مِنْ مُحِبِّينَا] وَ إِلَّا فَإِنَّكَ إِنْ عَرَفْتَ أَنَّكَ بِقَوْلِكَ كَاذِبٌ فِيهِ، إِنَّكَ لَمُبْتَلًى بِفَالِجٍ لَا يُفَارِقُكَ إِلَى الْمَوْتِ أَوْ جُذَامٍ لِيَكُونَ كَفَّارَةً لِكِذْبِكَ هَذَا.

So if it was such that your heart was like his^-as heart, then you would be from our^-asws Shias; and if your heart does not happen to be like his^-as heart, and it is clean from deception and malice, then you would be from those that love us^-asws, or else you should know that you, with your words, are a liar in it. You would be afflicted with paralysis with would not separate from you until the death, or leprosy which would happen to be an expiation for this lie of yours’.

156 وَ قَالَ الْبَاقِرُ ع لِرَجُلٍ فَخَرَ عَلَى آخَرَ [قَالَ‏]: أَ تُفَاخِرُنِي وَ أَنَا مِنْ شِيعَةِ آلِ مُحَمَّدٍ الطَّيِّبِينَ! فَقَالَ لَهُ الْبَاقِرُ ع: مَا فَخَرْتَ عَلَيْهِ وَ رَبِّ الْكَعْبَةِ، وَ غُبِنَ‏ مِنْكَ عَلَى الْكَذِبِ يَا عَبْدَ اللَّهِ، أَ مَالُكَ مَعَكَ تُنْفِقُهُ عَلَى نَفْسِكَ أَحَبُّ إِلَيْكَ- أَمْ تُنْفِقُهُ عَلَى إِخْوَانِكَ الْمُؤْمِنِينَ قَالَ: بَلْ أُنْفِقُهُ عَلَى نَفْسِي.

S 156 – And Al-Baqir^-asws said to a man who prided himself upon another by saying, ‘Are you priding upon me and I am from the Shias of the Progeny^-asws of Muhammad^-saww, the goodly?’ So Al-Baqir^-asws said to him: ‘Do not pride upon him, by the Lord^-azwj of the Kabah, and be deceived upon the lie, O servant of Allah^-azwj! Is the wealth with you which you spend upon yourself more beloved to you or your spending upon your Momineen brothers?’ He said, ‘But, (the wealth) I spend upon myself’.

قَالَ: فَلَسْتَ مِنْ شِيعَتِنَا، فَإِنَّا نَحْنُ مَا نُنْفِقُ عَلَى الْمُنْتَحِلِينَ مِنْ إِخْوَانِنَا- أَحَبُّ إِلَيْنَا [مِنْ أَنْ نُنْفِقَ‏ عَلَى أَنْفُسِنَا] وَ لَكِنْ قُلْ: أَنَا مِنْ مُحِبِّيكُمْ- وَ مِنَ الرَّاجِينَ لِلنَّجَاةِ بِمَحَبَّتِكُمْ..

He^-asws said: ‘So you aren’t from our^-asws Shias, for we^-asws, what we^-asws spend upon the imposters from our^-asws brethren is more beloved to us^-asws than if we^-asws were to spend it upon ourselves^-asws. But, say, ‘I am from those who love you^-asws, and from those who are hoping for the salvation by having your^-asws love’.

[فِي مَعْنَى الرَّافِضِيِّ، وَ أَنَّ أَوَّلَ مَنْ سُمِّيَ بِهِ سَحَرَةُ مُوسَى:]

Re: The meaning of ‘Rafizi’ (rejecter), and that the first one who were named with it were the magicians (in the era of) Musa^-as.

157 وَ قِيلَ لِلصَّادِقِ ع: إِنَّ عَمَّاراً الدُّهْنِيَ‏ شَهِدَ الْيَوْمَ عِنْدَ [ابْنِ‏] أَبِي لَيْلَى‏ قَاضِي الْكُوفَةِ بِشَهَادَةٍ، فَقَالَ لَهُ الْقَاضِي: قُمْ يَا عَمَّارُ فَقَدْ عَرَفْنَاكَ، لَا تُقْبَلُ شَهَادَتُكَ لِأَنَّكَ رَافِضِيٌّ.

S 157 – And it was said to Al-Sadiq^-asws, ‘Ammar Al-Duhny testified today in the presence of Ibn Abu Layli the judge of Al-Kufa by a testimony, but the judge said to him, ‘Arise O Ammar, for we have recognised you. Your testimony is not acceptable because you are a Rafizi (rejecter)’.

فَقَامَ عَمَّارٌ وَ قَدِ ارْتَعَدَتْ فَرَائِصُهُ، وَ اسْتَفْرَغَهُ‏ الْبُكَاءُ. فَقَالَ لَهُ ابْنُ أَبِي لَيْلَى: أَنْتَ رَجُلٌ مِنْ أَهْلِ الْعِلْمِ وَ الْحَدِيثِ، إِنْ كَانَ يَسُوءُكَ أَنْ يُقَالَ لَكَ «رَافِضِيٌّ» فَتَبَرَّأْ مِنَ الرَّفْضِ، فَأَنْتَ مِنْ إِخْوَانِنَا.

So Ammar arose and his limbs were trembling and burst out crying. So Ibn Abu Layli said to him, ‘You are a man from the people of knowledge and the Hadeeth. If it hurt you what was said to you (Rafizi), then disavow from the rejection (of the first three), then you would be from our brothers’.

فَقَالَ لَهُ عَمَّارٌ: يَا هَذَا مَا ذَهَبْتَ وَ اللَّهِ حَيْثُ ذَهَبْتَ، وَ لَكِنِّي بَكَيْتُ عَلَيْكَ وَ عَلَيَّ: أَمَّا بُكَائِي عَلَى نَفْسِي- فَإِنَّكَ نَسَبْتَنِي إِلَى رُتْبَةٍ شَرِيفَةٍ لَسْتُ مِنْ أَهْلِهَا، زَعَمْتَ أَنِّي رَافِضِيٌّ، وَيْحَكَ لَقَدْ حَدَّثَنِي الصَّادِقُ ع «أَنَّ أَوَّلَ مَنْ سُمِّيَ الرَّافِضَةَ السَّحَرَةُ الَّذِينَ لَمَّا شَاهَدُوا آيَةَ مُوسَى ع فِي عَصَاهُ- آمَنُوا بِهِ [وَ رَضُوا بِهِ‏] وَ اتَّبَعُوهُ- وَ رَفَضُوا أَمَرَ فِرْعَوْنَ، وَ اسْتَسْلَمُوا لِكُلِّ مَا نَزَلَ بِهِمْ، فَسَمَّاهُمْ فِرْعَوْنُ الرَّافِضَةَ لَمَّا رَفَضُوا دِينَهُ».

So Ammar said to him, ‘O you! By Allah^-azwj! I did not go (with this) where I went, but I am crying upon you and upon me. As for my crying upon myself, so (it is because) you linked me to a noble rank (which) I am not deserving of. You claimed that I am a ‘Rafizi’. Woe be unto you! Al-Sadiq^-asws has narrated to me that the first ones to be named as the Rafizi were those magicians when they witnessed the Signs of Musa^-as regarding his^-as staff. They believed in him^-as and were please with him^-as, and followed him^-as – and they rejected the orders of Pharaoh^-la, and they submitted to everything what descended with them. So, Pharaoh^-la named them as the Rafizis (rejecters), due to them having rejected his^-la Religion.

فَالرَّافِضِيُّ مَنْ رَفَضَ كُلَّمَا كَرِهَهُ اللَّهُ، تَعَالَى- وَ فَعَلَ كُلَّ مَا أَمَرَهُ اللَّهُ، فَأَيْنَ فِي الزَّمَانِ مِثْلُ هَذَا فَإِنَّمَا بَكَيْتُ عَلَى نَفْسِي- خَشْيَةَ أَنْ (يَطَّلِعَ اللَّهُ تَعَالَى) عَلَى قَلْبِي، وَ قَدْ تَقَبَّلْتُ‏ هَذَا الِاسْمَ الشَّرِيفَ عَلَى نَفْسِي، فَيُعَاتِبَنِي‏ رَبِّي عَزَّ وَ جَلَّ وَ يَقُولَ: يَا عَمَّارُ أَ كُنْتَ رَافِضاً لِلْأَبَاطِيلِ، عَامِلًا لِلطَّاعَاتِ كَمَا قَالَ لَكَ فَيَكُونَ ذَلِكَ تَقْصِيراً بِي فِي الدَّرَجَاتِ إِنْ سَامَحَنِي، وَ مُوجِباً لِشَدَيدِ الْعِقَابِ عَلَيَّ إِنْ نَاقَشَنِي، إِلَّا أَنْ يَتَدَارَكَنِي مَوَالِيَّ بِشَفَاعَتِهِمْ.

Thus, the Rafizi is the one who rejects everything what Allah^-azwj the Exalted Dislikes – and does everything what Allah^-azwj Commands him to. So where in these times are the likes of this? But rather, I cried upon myself out of fear that Allah^-azwj the Exalted would be Notified upon my heart, and (See that) I have accepted this noble name. So my Lord^-azwj Mighty and Majestic would Fault me and would be Saying: “O Ammar! Were you a rejecter of the falsehoods, working (the acts of) obedience just as was said to you?” So that would happen to be a deficiency with me in the ranks (of the Hereafter), if He^-azwj were to Forgive me, and be obligated for the severe Punishment upon me if He^-azwj Contests with me, unless I come across the intercession of my Masters^-asws.

وَ أَمَّا بُكَائِي عَلَيْكَ، فَلِعِظَمِ كَذِبِكَ فِي تَسْمِيَتِي بِغَيْرِ اسْمِي، وَ شَفَقَتِيَ الشَّدِيدَةِ عَلَيْكَ مِنْ عَذَابِ اللَّهِ تَعَالَى- أَنْ صَرَفْتَ أَشْرَفَ الْأَسْمَاءِ إِلَى أَنْ جَعَلْتَهُ مِنْ أَرْذَلِهَا كَيْفَ يَصْبِرُ بَدَنُكَ عَلَى عَذَابِ [اللَّهِ، وَ عَذَابِ‏] كَلِمَتِكَ هَذِهِ!

And as for my crying upon you, so it was for your great lie in naming me with other than my (deserving) name, and my pity for the intense punishment upon you from the Punishments of Allah^-azwj the Exalted – that you used the noble name until you made it to be from its despicable ones. How will your body be (able to be) patient upon the Punishment of Allah^-azwj, and Punishment for this word of yours?’

فَقَالَ الصَّادِقُ ع: لَوْ أَنَّ عَلَى عَمَّارٍ مِنَ الذُّنُوبِ- مَا هُوَ أَعْظَمُ مِنَ السَّمَاوَاتِ وَ الْأَرَضِينَ- لَمُحِيَتْ عَنْهُ بِهَذِهِ الْكَلِمَاتِ: وَ إِنَّهَا لَتَزِيدُ فِي حَسَنَاتِهِ عِنْدَ رَبِّهِ عَزَّ وَ جَلَ‏ حَتَّى يُجْعَلَ كُلُّ خَرْدَلَةٍ مِنْهَا- أَعْظَمَ مِنَ الدُّنْيَا أَلْفَ‏ مَرَّةٍ.

So Al-Sadiq^-asws said:’ If there had been upon Ammar, from the sins, what were greater than the skies and the earths, they would have been Deleted from him due to these words of his, and it increased in his good deeds in the Presence of his Lord^-azwj Mighty and Majestic until He^-azwj would Make every (size of) a mustard see from it – to be larger than the world, a thousand times over’.

158 قَالَ ع‏ وَ قِيلَ لِمُوسَى بْنِ جَعْفَرٍ ع: مَرَرْنَا بِرَجُلٍ فِي السُّوقِ وَ هُوَ يُنَادِي: أَنَا مِنْ شِيعَةِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الْخُلَّصِ، وَ هُوَ يُنَادِي عَلَى ثِيَابٍ يَبِيعُهَا: عَلَى مَنْ يَزِيدُ.

S 158 – And it was said to Musa^-asws Bin Ja’far^-asws, ‘We passed by a man in the market and he was calling out, ‘I am from the Shias of Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the sincere!’ And he was calling upon the clothes he was selling to the one whom he wanted to.

فَقَالَ مُوسَى ع: مَا جَهِلَ وَ لَا ضَاعَ امْرُؤٌ عَرَفَ قَدْرَ نَفْسِهِ، أَ تَدْرُونَ مَا مَثَلُ هَذَا [مَا مَثَلُ‏] هَذَا كَمَنْ قَالَ: «أَنَا مِثْلُ سَلْمَانَ وَ أَبِي ذَرٍّ وَ الْمِقْدَادِ وَ عَمَّارٍ» وَ هُوَ مَعَ ذَلِكَ يُبَاخِسُ‏ فِي بَيْعِهِ، وَ يُدَلِّسُ‏ عُيُوبَ الْمَبِيعِ عَلَى مُشْتَرِيهِ،

So Musa^-asws said: ‘He is neither ignorant nor lost, a person who recognises the worth of his own self. Are you know what this ones has given an example of to be like who. He is like the one who says, ‘I am like Salman^-ra, and Abu Zarr^-ra, and Al-Miqdad^-ra’, and he, along with that, is overvaluing in his sale, and is hiding the defects of the good upon the buyer.  

وَ يَشْتَرِي الشَّيْ‏ءَ بِثَمَنٍ فَيُزَايِدُ الْغَرِيبَ يَطْلُبُهُ فَيُوجِبُ لَهُ، ثُمَّ إِذَا غَابَ الْمُشْتَرِي قَالَ: لَا أُرِيدُهُ إِلَّا بِكَذَا بِدُونِ مَا كَانَ يَطْلُبُهُ [مِنْهُ‏]،

And he buys the thing with a price, and he increases it for the stranger seeking it, obligating it for him. Then when the buyer is absent, he says, ‘I did not want except such (a price)’, being below what he was seeking it from him.

أَ يَكُونُ هَذَا كَسَلْمَانَ وَ أَبِي ذَرٍّ وَ الْمِقْدَادِ وَ عَمَّارٍ حَاشَ لِلَّهِ أَنْ يَكُونَ هَذَا كَهُمْ وَ لَكِنْ لَا نَمْنَعُهُ‏ مِنْ أَنْ يَقُولَ: «أَنَا مِنْ مُحِبِّي مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ مِنْ مُوَالِي أَوْلِيَائِهِمْ وَ مُعَادِي أَعْدَائِهِمْ.

Can this one happen to be like Salman^-as, and Abu Zarr^-as, and Al-Miqdad^-as, and Ammar^-as? Allah^-azwj Forbid that he would happen to be like them^-as. But we^-asws are not forbidding him from saying, ‘I am from those that love Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and from the friends of their^-asws friends, and enemies of their enemies’.

159 قَالَ ع‏ وَ لَمَّا جُعِلَ‏ إِلَى عَلِيِّ بْنِ مُوسَى الرِّضَا ع وَلَايَةُ الْعَهْدِ- دَخَلَ عَلَيْهِ آذِنُهُ- فَقَالَ: إِنَّ قَوْماً بِالْبَابِ يَسْتَأْذِنُونَ عَلَيْكَ، يَقُولُونَ: نَحْنُ مِنْ شِيعَةِ عَلِيٍّ ع.

S 159 – And when the seat of the crown price was made to be for Ali^-asws Bin Musa Al-Reza^-asws, his^-asws doorman came over to him^-asws and he said, ‘There are people at the door seeking permission to (see) you^-asws. They are saying, ‘We are from the Shias of Ali^-asws’.

فَقَالَ ع: أَنَا مَشْغُولٌ فَاصْرِفْهُمْ. فَصَرَفَهُمْ.

So he^-asws said: ‘I^-asws am busy! Send them away! Send them away!’

فَلَمَّا كَانَ فِي الْيَوْمِ الثَّانِي جَاءُوا وَ قَالُوا كَذَلِكَ، فَقَالَ مِثْلَهَا، فَصَرَفَهُمْ إِلَى أَنْ جَاءُوهُ هَكَذَا يَقُولُونَ وَ يَصْرِفُهُمْ شَهْرَيْنِ، ثُمَّ أَيِسُوا مِنَ الْوُصُولِ وَ قَالُوا لِلْحَاجِبِ: قُلْ لِمَوْلَانَا: إِنَّا شِيعَةُ أَبِيكَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ قَدْ شَمِتَ بِنَا أَعْدَاؤُنَا فِي حِجَابِكَ لَنَا، وَ نَحْنُ نَنْصَرِفُ هَذِهِ الْكَرَّةَ، وَ نَهْرُبُ مِنْ بَلَدِنَا خَجِلًا وَ أَنَفَةً مِمَّا لَحِقَنَا، وَ عَجْزاً عَنِ احْتِمَالِ مَضَضِ مَا يَلْحَقُنَا بِشَمَاتَةِ أَعْدَائِنَا.

So when it was the second day, they came (again) and said similar to that. So he^-asws said similar to that and sent them away – until they came over like that saying and being sent away, for two months. Then they despaired from the arriving (and being sent back), and they said to the doorman, ‘Say to our Master^-asws, ‘We are Shias of your^-asws father^-asws Ali^-asws Bin Abu Talib^-asws, and our enemies are gloating with us regarding your^-asws veiling from us, and we are leaving this town and fleeing from our city in shame, and (loss of) self-respect from what we faced, and being frustrated from bearing the anguish of what we face by the gloating of our enemies’.

فَقَالَ عَلِيُّ بْنُ مُوسَى [الرِّضَا] ع: ائْذَنْ لَهُمْ لِيَدْخُلُوا. فَدَخَلُوا عَلَيْهِ، فَسَلَّمُوا عَلَيْهِ، فَلَمْ يَرُدَّ عَلَيْهِمْ، وَ لَمْ يَأْذَنْ‏ لَهُمْ بِالْجُلُوسِ، فَبَقُوا قِيَاماً، فَقَالُوا: يَا ابْنَ رَسُولِ اللَّهِ مَا هَذَا الْجَفَاءُ الْعَظِيمُ- وَ الِاسْتِخْفَافُ بَعْدَ هَذَا الْحِجَابِ الصَّعْبِ أَيُّ بَاقِيَةٍ تَبْقَى مِنَّا بَعْدَ هَذَا

So Ali^-asws Bin Musa Al-Reza^-asws said ‘Permit them to enter!’ So they entered to see him^-asws, and they greeted upon him^-asws. But, he^-asws did not return their greeting to them, and did not give permission to them to be seated. So they remained standing, and they said, ‘O son^-asws of Rasool-Allah^-saww! What is this great estrangement and the taking lightly, after the difficult veiling? Which thing remains with us from us after this?’

فَقَالَ الرِّضَا ع: اقْرَءُوا وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ- وَ يَعْفُوا عَنْ كَثِيرٍ. مَا اقْتَدَيْتُ إِلَّا بِرَبِّي عَزَّ وَ جَلَّ فِيكُمْ، وَ بِرَسُولِ اللَّهِ ص وَ بِأَمِيرِ الْمُؤْمِنِينَ ع وَ مِنْ بَعْدِهِ مِنْ آبَائِيَ الطَّاهِرِينَ ع- عَتَبُوا عَلَيْكُمْ، فَاقْتَدَيْتُ بِهِمْ.

So Al Reza^-asws said: ‘(Have you) read, And whatever affliction befalls you, it is on account of what your own hands have wrought, and (yet) He Pardons most (of your faults). [42:30]? I^-asws did not model (myself^-asws upon) except with my^-asws Lord^-azwj regarding you all, and with Rasool-Allah^-saww, and with Amir Al-Momineen^-asws, and from after him^-asws from my^-asws forefathers^-asws, the clean ones. I^-asws have been admonishing upon you all, and modelled with them^-asws’.

قَالُوا: لِمَا ذَا يَا ابْنَ رَسُولِ اللَّهِ قَالَ [لَهُمْ‏]: لِدَعْوَاكُمْ- أَنَّكُمْ شِيعَةُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.

They said, ‘Due to what is that, O son^-asws of Rasool-Allah^-saww?’ He^-asws said to them: ‘Due to your claims that you are the Shias of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws.

وَيْحَكُمْ إِنَّمَا شِيعَتُهُ الْحَسَنُ وَ الْحُسَيْنُ ع وَ سَلْمَانُ وَ أبي [أَبُو] ذَرٍّ وَ الْمِقْدَادُ وَ عَمَّارٌ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، الَّذِينَ لَمْ يُخَالِفُوا شَيْئاً مِنْ أَوَامِرِهِ، وَ لَمْ يَرْتَكِبُوا شَيْئاً مِنْ [فُنُونِ‏] زَوَاجِرِهِ.

Woe be unto you! But rather, his^-asws Shias were Al-Hassan^-asws, and Al-Husayn^-asws, and Salman^-as, and Abu Zarr^-as, and Al-Miqdad^-as, and Ammar^-as, and Muhammad^-ra Bin Abu Bakr, those who did not oppose anything from his^-asws orders, and did not ride anything from the paths of his^-asws deterrence’s.  

فَأَمَّا أَنْتُمْ إِذَا قُلْتُمْ إِنَّكُمْ شِيعَتُهُ، وَ أَنْتُمْ فِي أَكْثَرِ أَعْمَالِكُمْ لَهُ مُخَالِفُونَ، مُقَصِّرُونَ فِي كَثِيرٍ مِنَ الْفَرَائِضِ [وَ] مُتَهَاوِنُونَ بِعَظِيمِ حُقُوقِ إِخْوَانِكُمْ فِي اللَّهِ، وَ تَتَّقُونَ حَيْثُ لَا تَجِبُ التَّقِيَّةُ، وَ تَتْرُكُونَ التَّقِيَّةَ [حَيْثُ لَا بُدَّ مِنَ التَّقِيَّةِ].

So, as for your saying that you are his^-asws Shias, and you, in most of your deeds are opposing to him^-asws, being deficient in most of the Obligations, and are being negligent with great rights of your brethren for the Sake of Allah^-azwj, and are fearing where the Taqiyya (dissimulation) is not obligated, and are neglecting the Taqiyya where it is a must from Observing the Taqiyya.

لَوْ قُلْتُمْ أَنَّكُمْ مُوَالُوهُ وَ مُحِبُّوهُ، وَ الْمُوَالُونَ لِأَوْلِيَائِهِ، وَ الْمُعَادُونَ لِأَعْدَائِهِ، لَمْ أُنْكِرْهُ مِنْ قَوْلِكُمْ، وَ لَكِنْ هَذِهِ مَرْتَبَةٌ شَرِيفَةٌ ادَّعَيْتُمُوهَا، إِنْ لَمْ تُصَدِّقُوا قَوْلَكُمْ بِفِعْلِكُمْ‏ هَلَكْتُمْ- إِلَّا أَنْ تَتَدَارَكَكُمْ رَحْمَةٌ [مِنْ‏] رَبِّكُمْ.

If you had said that you are his^-asws friends and those that love him^-asws, and the friends of his^-asws friends, and enemies of his^-asws enemies, I^-asws would not have denied you from your words. But, this (being a Shia) is a noble rank for you to be claiming it. If your words are not ratified by your deeds, you will be destroyed, unless if you come across a Mercy from your Lord^-azwj’.

قَالُوا: يَا ابْنَ رَسُولِ اللَّهِ، فَإِنَّا نَسْتَغْفِرُ اللَّهَ وَ نَتُوبُ إِلَيْهِ مِنْ قَوْلِنَا، بَلْ نَقُولُ- كَمَا عَلَّمَنَا مَوْلَانَا- نَحْنُ مُحِبُّوكُمْ، وَ مُحِبُّو أَوْلِيَائِكُمْ، وَ مُعَادُو أَعْدَائِكُمْ.

They said, ‘O son^-asws of Rasool-Allah^-saww! We hereby seek Forgiveness of Allah^-azwj and repent to Him^-azwj from our words. But, we are saying, just as you^-asws, our Master^-asws, have taught us. We are those that love you^-asws, and love your^-asws friends, and are inimical to your^-asws enemies’.

قَالَ الرِّضَا ع: فَمَرْحَباً بِكُمْ يَا إِخْوَانِي وَ أَهْلَ وُدِّي، ارْتَفِعُوا، ارْتَفِعُوا.

So Al-Reza^-asws said: ‘Then welcome to you all, O my^-asws brothers and the people of my^-asws cordiality. You have raised yourselves! You have raised yourselves!’

فَمَا زَالَ يَرْفَعُهُمْ حَتَّى أَلْصَقَهُمْ بِنَفْسِهِ، ثُمَّ قَالَ لِحَاجِبِهِ: كَمْ مَرَّةً حَجَبْتَهُمْ قَالَ: سِتِّينَ مَرَّةً.

And he^-asws did not cease to raise them until he^-asws embraced them to himself^-asws. Then he^-asws said to his^-asws doorman: ‘How many times did you block them?’ He said, ‘Sixty times’.

فَقَالَ لِحَاجِبِهِ: فَاخْتَلِفْ إِلَيْهِمْ سِتِّينَ مَرَّةً مُتَوَالِيَةً، فَسَلِّمْ عَلَيْهِمْ وَ اقْرَأْهُمْ سَلَامِي فَقَدْ مَحَوْا مَا كَانَ مِنْ ذُنُوبِهِمْ بِاسْتِغْفَارِهِمْ وَ تَوْبَتِهِمْ، وَ اسْتَحَقُّوا الْكَرَامَةَ لِمَحَبَّتِهِمْ لَنَا وَ مُوَالاتِهِمْ.

So he^-asws said to his^-asws doorman: ‘So interchange with them sixty times consecutively, and greet upon them and convey my^-asws greetings to them, for it has been Deleted, whatever was from their sins, due to their seeking Forgiveness and their repentance, and they are (now) deserving of the prestige due to their love for us^-asws, and their friendship’.

وَ تَفَقَّدْ أُمُورَهُمْ وَ أُمُورَ عِيَالاتِهِمْ، فَأَوْسِعْهُمْ بِنَفَقَاتٍ وَ مَبَرَّاتٍ وَ صِلَاتٍ وَ دَفْعِ مَعَرَّاتٍ‏.

And he^-asws surveyed their affairs and the affairs of their dependents, and extended to them the expenditure money, and gifts, and (financial) help, and dispelled the difficulties.

160 قَالَ ع‏ دَخَلَ رَجُلٌ عَلَى مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع وَ هُوَ مَسْرُورٌ، فَقَالَ: مَا لِي أَرَاكَ مَسْرُوراً قَالَ: يَا ابْنَ رَسُولِ اللَّهِ، سَمِعْتُ أَبَاكَ يَقُولُ: أَحَقُّ يَوْمٍ بِأَنْ يُسَرَّ الْعَبْدُ فِيهِ- يَوْمٌ يَرْزُقُهُ اللَّهُ صَدَقَاتٍ وَ مَبَرَّاتٍ- وَ سَدَّ خَلَّاتٍ مِنْ إِخْوَانٍ لَهُ مُؤْمِنِينَ، وَ إِنَّهُ قَصَدَنِي الْيَوْمَ عَشَرَةٌ مِنْ إِخْوَانِيَ [الْمُؤْمِنِينَ‏] الْفُقَرَاءِ لَهُمْ عِيَالاتٌ، قَصَدُونِي مِنْ بَلَدِ كَذَا وَ كَذَا، فَأَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ‏ فَلِهَذَا سُرُورِي.

S 160 – He (Imam Hassan Al-Askari^-asws) said: ‘A man came over to Muhammad^-asws Bin Ali^-asws Bin Musa Al-Reza^-asws, and he was cheerful. So he^-asws said: ‘What is the matter I^-asws see you so cheerful today?’ He said, ‘O son^-asws of Rasool-Allah^-saww! I heard your^-asws father^-asws saying: ‘The most rightful of the day in which the servant can be cheerful in, is the day Allah^-azwj Graces him to give charities and gifts, and plugs the holes (fulfil needs) from Momineen brothers of his. And today, ten of my poor Momineen brothers came to me, having dependents for them. They came to me from such and such a city, and I gave to each one of them. Thus, my cheerfulness is due to this’.

فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع: لَعَمْرِي إِنَّكَ حَقِيقٌ بِأَنْ تُسَرَّ- إِنْ لَمْ تَكُنْ أَحْبَطْتَهُ أَوْ لَمْ تُحْبِطْهُ فِيمَا بَعْدُ.

So Muhammad Bin Ali^-asws said: ‘By my^-asws life! You are indeed rightful of being cheerful, if it does not happen to be confiscated, or would not be confiscated afterwards’.

فَقَالَ الرَّجُلُ: وَ كَيْفَ أَحْبَطْتُهُ- وَ أَنَا مِنْ شِيعَتِكُمُ الْخُلَّصِ قَالَ: هَاهْ‏ قَدْ أَبْطَلْتَ بِرَّكَ بِإِخْوَانِكَ وَ صَدَقَاتِكَ.

The man said, ‘And how would it be confiscated and I am from your^-asws sincere Shias?’ He^-asws said: ‘Here, you have (just) invalidated your righteousness with your brothers, and your charities’.

قَالَ: وَ كَيْفَ ذَاكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ ع: اقْرَأْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ: يا أَيُّهَا الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذى‏.

He said, ‘And how can that be so, O son^-asws of Rasool-Allah^-saww?’ Muhammad Bin Ali^-asws said to him: ‘Have you read the Words of Allah^-azwj Mighty and Majestic: O you those who are believing! Do not invalidate your charities by reminders of generosity and (causing) distress [2:264]’.

قَالَ الرَّجُلُ: يَا ابْنَ رَسُولِ اللَّهِ مَا مَنَنْتُ عَلَى الْقَوْمِ الَّذِينَ تَصَدَّقْتُ عَلَيْهِمْ وَ لَا آذَيْتُهُمْ! قَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ ع: إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا قَالَ: لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذى‏ وَ لَمْ يَقُلْ لَا تُبْطِلُوا بِالْمَنِّ عَلَى مَنْ تَتَصَدَّقُونَ عَلَيْهِ،

The man said, ‘O son^-asws of Rasool-Allah^-saww! I did not remind the generosity upon the people whom I was charitable upon, nor did I cause them distress!’ Muhammad Bin Ali^-asws said to him: ‘Allah^-azwj Mighty and Majestic, rather, Said: Do not invalidate your charities by reminders of generosity and (causing) distress [2:264], and did not Say: “Do not invalidate your charities by reminders of generosity and causing distress to those you have been charitable upon.

[وَ بِالْأَذَى لِمَنْ تَتَصَدَّقُونَ عَلَيْهِ‏] وَ هُوَ كُلُّ أَذًى، أَ فَتَرَى أَذَاكَ لِلْقَوْمِ الَّذِينَ تَصَدَّقْتَ عَلَيْهِمْ أَعْظَمُ، أَمْ أَذَاكَ لِحَفَظَتِكَ- وَ مَلَائِكَةِ اللَّهِ الْمُقَرَّبِينَ حَوَالَيْكَ، أَمْ أَذَاكَ لَنَا فَقَالَ الرَّجُلُ: بَلْ هَذَا يَا ابْنَ رَسُولِ اللَّهِ.

And by the causing distress to the ones you have been charitable upon, and it is every distress. Do you see your causing distress to the people, those whom you have been charitable upon, as being greater, or your causing distress to your recorders (Recording Angels), and the Angels of Proximity of Allah^-azwj (who are) around you, or your causing distress to us^-asws?’ So the man said, ‘But, this, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ: فَقَدْ آذَيْتَنِي وَ آذَيْتَهُمْ وَ أَبْطَلْتَ صَدَقَتَكَ. قَالَ: لِمَا ذَا قَالَ: لِقَوْلِكَ «وَ كَيْفَ أَحْبَطْتُهُ- وَ أَنَا مِنْ شِيعَتِكُمُ الْخُلَّصِ» وَيْحَكَ، أَ تَدْرِي مَنْ شِيعَتُنَا الْخُلَّصُ [قَالَ: لَا.

He^-asws said: ‘But you have caused distress to me^-asws and to them, and invalidated your charities’. He said, ‘Due to what is that?’ He^-asws said: ‘Due to your words, ‘And how can it be confiscated and I am from your^-asws sincere Shias!’. Woe be unto you! Do you know who are our^-asws sincere Shias?’ He said, ‘No’.

قَالَ: شِيعَتُنَا الْخُلَّصُ‏] حِزْقِيلُ‏ الْمُؤْمِنُ، مُؤْمِنُ آلِ فِرْعَوْنَ وَ صَاحِبُ يس الَّذِي قَالَ اللَّهُ تَعَالَى [فِيهِ‏]: وَ جاءَ مِنْ أَقْصَا الْمَدِينَةِ رَجُلٌ يَسْعى‏ وَ سَلْمَانُ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ وَ عَمَّارٌ، أَ سَوَّيْتَ نَفْسَكَ بِهَؤُلَاءِ أَ مَا آذَيْتَ بِهَذَا الْمَلَائِكَةَ، وَ آذَيْتَنَا.

He^-asws said: ‘Our^-asws sincere Shias are Hizkeel^-as, the Momin, a Momin of the people of Pharaoh^-la, and one who came running, the one for whom Allah^-azwj the Exalted Said regarding him: And from the remote part of the city there came a man running [36:20], and Salman^-ra, and Abu Zarr^-ra, and Al-Miqdad^-ra, and Ammar^-ra. Are you equalising yourself with them? Are you not causing distress with this to the Angels and distressing us^-asws?’

فَقَالَ الرَّجُلُ: أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ، فَكَيْفَ أَقُولُ‏ قَالَ: قُلْ: أَنَا مِنْ مُوَالِيكُمْ وَ مُحِبِّيكُمْ، وَ مُعَادِي أَعْدَائِكُمْ، وَ مُوَالِي أَوْلِيَائِكُمْ.

So the man said, ‘I seek Forgiveness of Allah^-azwj and I repent to Him^-azwj. So, how should I be saying?’ He^-asws said: ‘Say, ‘I am from your^-asws friends, and those that love you^-asws, and am inimical to your^-asws enemies, and a friend to your^-asws friends’.

فَقَالَ: كَذَلِكَ أَقُولُ، وَ كَذَلِكَ أَنَا يَا ابْنَ رَسُولِ اللَّهِ، وَ قَدْ تُبْتُ مِنَ الْقَوْلِ الَّذِي أَنْكَرْتَهُ، وَ أَنْكَرَتْهُ الْمَلَائِكَةُ، فَمَا أَنْكَرْتُمْ ذَلِكَ إِلَّا لِإِنْكَارِ اللَّهِ عَزَّ وَ جَلَّ.

The man said, ‘Like that (is how) I shall be saying, and like that is (how) I am, O son^-asws of Rasool-Allah^-saww! And I have repented from the words which He^-azwj Disapproves, and the Angels disapprove, and you^-asws did not disapprove that except due to the Disapproval of Allah^-azwj Mighty and Majestic’.

فَقَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُوسَى الرِّضَا ع: الْآنَ قَدْ عَادَتْ إِلَيْكَ مَثُوبَاتُ صَدَقَاتِكَ وَ زَالَ عَنْهَا الْإِحْبَاطُ.

So Muhammad Bin Ali Bin Musa Al Reza^-asws said: ‘Now, there have been returned to you, the Rewards of the charities and the confiscation has been removed from these’.

161 قَالَ أَبُو يَعْقُوبَ يُوسُفُ بْنُ زِيَادٍ وَ عَلِيُّ بْنُ سَيَّارٍ (رض) حَضَرْنَا لَيْلَةً عَلَى غُرْفَةِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ ع وَ قَدْ كَانَ مَلِكُ الزَّمَانِ لَهُ مُعَظِّماً، وَ حَاشِيَتُهُ لَهُ مُبَجِّلِينَ، إِذْ مَرَّ عَلَيْنَا وَالِي الْبَلَدِ- وَالِي الْجِسْرَيْنِ- وَ مَعَهُ رَجُلٌ مَكْتُوفٌ، وَ الْحَسَنُ بْنُ عَلِيٍّ ع مُشْرِفٌ مِنْ رَوْزَنَتِهِ‏.

S 161 – Abu Ayoub Yusuf Bin Ziyad and Ali Bin Sayyar said, ‘We were present in the chamber of Al Hassan Ali Bin Muhammad^-asws, and the king of the time used to have reverence for him^-asws, and his entourage used to adore him^-asws, when the governor of the city passed by us – and with him was a chained man, and Al-Hassan^-asws Ibn Ali^-asws as looking out from his^-asws window.

فَلَمَّا رَآهُ الْوَالِي تَرَجَّلَ عَنْ دَابَّتِهِ إِجْلَالًا لَهُ. فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: عُدْ إِلَى مَوْضِعِكَ. فَعَادَ، وَ هُوَ مُعَظِّمٌ لَهُ، وَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ، أَخَذْتُ هَذَا، فِي هَذِهِ اللَّيْلَةِ، عَلَى بَابِ حَانُوتِ صَيْرَفِيٍّ، فَاتَّهَمْتُهُ بِأَنَّهُ يُرِيدُ نَقْبَهُ‏ وَ السَّرِقَةَ مِنْهُ. فَقَبَضْتُ عَلَيْهِ، فَلَمَّا هَمَمْتُ أَنْ أَضْرِبَهُ خَمْسَمِائَةِ [سَوْطٍ] وَ هَذَا سَبِيلِي فِيمَنْ أَتَّهِمُهُ مِمَّنْ آخُذُهُ‏ لِيَكُونَ قَدْ شَقِيَ‏ بِبَعْضِ ذُنُوبِهِ- قَبْلَ أَنْ يَأْتِيَنِي [وَ يَسْأَلَنِي فِيهِ‏] مَنْ لَا أُطِيقُ مُدَافَعَتَهُ.

When the governor saw him^-asws, dismounted from his animal in respect for him^-asws. So Al-Hassan^-asws Bin Ali^-asws said: ‘Return to your place’. So he returned, and he was revering to him^-asws and said, ‘O son^-asws of Rasool-Allah^-saww! I seized this one during this night, at the door of Hanout the money-changer, and he accused him that he wanted to pry and steal from him. So, I captured him. But, when I thought of striking him five hundred lashes – and this is my way regarding the ones I accuse from the ones I seize – in order to make him wretched with part of his sins, before he came to me, and he asked me regarding it – (something) which I could not stand to defend it’.

فَقَالَ لِي: اتَّقِ اللَّهَ وَ لَا تَتَعَرَّضْ لِسَخَطِ اللَّهِ- فَإِنِّي مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ شِيعَةِ هَذَا الْإِمَامِ [أَبِي‏] الْقَائِمِ بِأَمْرِ اللَّهِ‏ ع. فَكَفَفْتُ عَنْهُ، وَ قُلْتُ: أَنَا مَارٌّ بِكَ عَلَيْهِ، فَإِنْ عَرَفَكَ بِالتَّشَيُّعِ أَطْلَقْتُ عَنْكَ، وَ إِلَّا قَطَعْتُ يَدَكَ وَ رِجْلَكَ، بَعْدَ أَنْ أَجْلِدُكَ أَلْفَ سَوْطٍ، وَ قَدْ جِئْتُكَ [بِهِ‏] يَا ابْنَ رَسُولِ اللَّهِ فَهَلْ هُوَ مِنْ شِيعَةِ عَلِيٍّ ع كَمَا ادَّعَى

He said to me, ‘Fear Allah^-azwj and do not be exposed to the Wrath of Allah^-azwj, for I am from the Shias of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws and the Shias of this Imam^-asws – the father^-asws – of Al-Qaim^-asws – the one who would be rising with the Commands of Allah^-azwj’. So, I refrained from him, and I said, ‘I shall pass by with you to him^-asws. If he^-asws recognises you as being a Shia, I shall free you, or else I shall cut off your hand and your leg, after having whipped you a thousand lashes’. And I have come to you^-asws – with him – O son^-asws of Rasool-Allah^-saww! So, is he from the Shias of Ali^-asws just as he claims to be?’

فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: مَعَاذَ اللَّهُ، مَا هَذَا مِنْ شِيعَةِ عَلِيٍّ ع، وَ إِنَّمَا ابْتَلَاهُ اللَّهُ فِي يَدِكَ، لِاعْتِقَادِهِ فِي نَفْسِهِ أَنَّهُ مِنْ شِيعَةِ عَلِيٍّ ع. فَقَالَ الْوَالِي: الْآنَ كَفَيْتَنِي مَئُونَتَهُ، الْآنَ‏ أَضْرِبَهُ خَمْسَمِائَةِ [ضَرْبَةٍ] لَا حَرَجَ عَلَيَّ فِيهَا.

Al-Hassan^-asws Bin Ali^-asws said: ‘Allah^-azwj Forbid! This one is not from the Shias of Ali^-asws, and rather, Allah^-azwj will Invalidate him in your hands, of his belief in himself that he is from the Shias of Ali^-asws’. So the governor said, ‘Now you^-asws have sufficed me of his custody. Now I shall strike him five hundred lashes – there being no hesitations upon me with regards to it’.

فَلَمَّا نَحَّاهُ بَعِيداً، قَالَ: ابْطَحُوهُ، فَبَطَحُوهُ وَ أَقَامَ عَلَيْهِ جَلَّادَيْنِ، وَاحِداً عَنْ يَمِينِهِ، وَ آخَرَ عَنْ شِمَالِهِ، وَ قَالَ: أَوْجِعَاهُ. فَأَهْوَيَا إِلَيْهِ بِعِصِيِّهِمَا فَكَانَا لَا يُصِيبَانِ اسْتَهُ شَيْئاً إِنَّمَا يُصِيبَانِ الْأَرْضَ. فَضَجَرَ مِنْ ذَلِكَ، وَ قَالَ: وَيْلَكُمَا تَضْرِبَانِ الْأَرْضَ اضْرِبَا اسْتَهُ. [فَذَهَبَا يَضْرِبَانِ اسْتَهُ‏] فَعَدَلَتْ أَيْدِيهِمَا فَجَعَلَا يَضْرِبُ بَعْضُهُمَا بَعْضاً وَ يَصِيحُ وَ يَتَأَوَّهُ.

So, when he took him far, he said, ‘Lie him (on the ground)!’ So, they lied him down, and two executioners stood over him, one on his right and the other one on his left, and he said, ‘Inflict pain on him!’ So, they both swung their whips at him, but it was so that they were not hitting anything of his body. But rather, they were hitting the ground. So he rebuked them from that and said, ‘Woe be unto you both! You are striking the ground? Strike his body!’ So they both went to strike his body, but their hands altered (the direction) and they ended up striking each other, and they were shouting and groaning.

فَقَالَ: وَيْحَكُمَا، أَ مَجْنُونَانِ أَنْتُمَا- يَضْرِبُ بَعْضُكُمَا بَعْضاً! اضْرِبَا الرَّجُلَ. فَقَالا: مَا نَضْرِبُ إِلَّا الرَّجُلَ، وَ مَا نَقْصِدُ سِوَاهُ، وَ لَكِنْ تَعْدِلُ أَيْدِينَا حَتَّى يَضْرِبَ بَعْضُنَا بَعْضاً.

So he said, ‘Woe be unto you both! Are you both mad? You are striking each other! Strike the man’. They both said, ‘We are not striking except at the man, and we are not aiming besides him. But, our hands are altering (direction) to the extent that we end up striking each other’.

قَالَ: فَقَالَ: يَا فُلَانُ وَ يَا فُلَانُ حَتَّى دَعَا أَرْبَعَةً- وَ صَارُوا مَعَ الْأَوَّلَيْنِ سِتَّةً، وَ قَالَ: أَحِيطُوا بِهِ. فَأَحَاطُوا بِهِ، فَكَانَ يَعْدِلُ بِأَيْدِيهِمْ، وَ تَرْفَعُ عِصِيُّهُمْ إِلَى فَوْقٍ، فَكَانَتْ لَا تَقَعُ إِلَّا بِالْوَالِي فَسَقَطَ عَنْ دَابَّتِهِ، وَ قَالَ: قَتَلْتُمُونِي، قَتَلَكُمُ اللَّهُ، مَا هَذَا)! فَقَالُوا: مَا ضَرَبْنَا إِلَّا إِيَّاهُ!

He^-asws said: ‘So he (governor) said, ‘O so and so! O so and so!’, until he had called four, and they came to be six (of them) along with the first two, and he said, ‘Surround him!’ So, they surrounded him, and it was so that their hands altered (direction) and they raised their sticks up, and these did not fall except upon the governor. So, he fell off from his animal, and said, ‘You are killing me, may Allah^-azwj Kill you! What is this?’ They said, ‘We are not striking except him!’

ثُمَّ قَالَ لِغَيْرِهِمْ: تَعَالَوْا فَاضْرِبُوا هَذَا. فَجَاءُوا، فَضَرَبُوهُ بَعْدُ فَقَالَ: وَيْلَكُمْ إِيَّايَ تَضْرِبُونَ! فَقَالُوا: لَا وَ اللَّهِ، مَا نَضْرِبُ إِلَّا الرَّجُلَ!

Then he said to the others, ‘Come over and strike this one’. So they came and struck him even more. He said, ‘Woe be unto you! (Why) is it me you are striking?’ They said, ‘No, by Allah^-azwj! We are not striking except for the man!’

قَالَ الْوَالِي: فَمِنْ أَيْنَ لِي هَذِهِ الشَّجَّاتُ‏ بِرَأْسِي وَ وَجْهِي وَ بَدَنِي، إِنْ لَمْ تَكُونُوا تَضْرِبُونِي! فَقَالُوا: شَلَّتْ أَيْمَانُنَا إِنْ كُنَّا [قَدْ] قَصَدْنَاكَ بِضَرْبٍ. فَقَالَ الرَّجُلُ لِلْوَالِي: يَا عَبْدَ اللَّهِ- أَ مَا تَعْتَبِرُ بِهَذِهِ الْأَلْطَافِ الَّتِي بِهَا يُصْرَفُ عَنِّي هَذَا الضَّرْبُ، وَيْلَكَ رُدَّنِي إِلَى الْإِمَامِ، وَ امْتَثِلْ فِيَّ أَمْرَهُ.

The governor said, ‘So from where are these wound in my head, and my face, and my body, if you did not happen to strike me?’ They said, ‘May our hands be crippled if we have aimed you with the strikes’. The man said to the governor, ‘O servant of Allah^-azwj! But, learn a lesson by these subtleties by which these strikes are diverted away from me. Woe be unto you! Return me to the Imam^-asws, and obey his^-asws orders’.

قَالَ: فَرَدَّهُ الْوَالِي بَعْدُ [إِلَى‏] بَيْنَ يَدَيِ الْحَسَنِ بْنِ عَلِيٍّ ع. فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ، عَجِبْنَا لِهَذَا، أَنْكَرْتَ أَنْ يَكُونَ مِنْ شِيعَتِكُمْ وَ مَنْ لَمْ يَكُنْ مِنْ شِيعَتِكُمْ، فَهُوَ مِنْ شِيعَةِ إِبْلِيسَ، وَ هُوَ فِي النَّارِ، وَ قَدْ رَأَيْتُ لَهُ مِنَ الْمُعْجِزَاتِ مَا لَا يَكُونُ إِلَّا لِلْأَنْبِيَاءِ. فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: قُلْ: أَوْ لِلْأَوْصِيَاءِ. [فَقَالَ: أَوْ لِلْأَوْصِيَاءِ].

He^-asws said: ‘So the governor returned him to be in front of Al-Hassan^-asws Bin Ali^-asws, and he said, ‘O son^-asws of Rasool-Allah^-saww! We are astounded at this! You^-asws denied that he happens to be from your^-asws Shias, and the one who does not happen to be from your^-asws Shias is from the adherents of Iblees^-la, and he would be in the Fire. And I have seen the miracles for him what do not happen except for the Prophets^-as’. So Al-Hassan Bin Ali^-asws said: ‘Say, ‘Or for the successors^-asws’. So he said, ‘Or, for the successors^-asws’.

فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع لِلْوَالِي: يَا عَبْدَ اللَّهِ- إِنَّهُ كَذَبَ فِي دَعْوَاهُ- أَنَّهُ مِنْ شِيعَتِنَا كَذِبَةً- لَوْ عَرَفَهَا ثُمَّ تَعَمَّدَهَا لَابْتُلِيَ بِجَمِيعِ عَذَابِكَ لَهُ، وَ لَبَقِيَ فِي الْمُطْبَقِ ثَلَاثِينَ سَنَةً، وَ لَكِنَّ اللَّهَ تَعَالَى رَحِمَهُ لِإِطْلَاقِ كَلِمَةٍ عَلَى مَا عَنَى‏ لَا عَلَى تَعَمُّدِ كَذِبٍ وَ أَنْتَ يَا عَبْدَ اللَّهِ، فَاعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ خَلَّصَهُ مِنْ يَدَيْكَ، خَلِّ عَنْهُ فَإِنَّهُ مِنْ مُوَالِينَا وَ مُحِبِّينَا، وَ لَيْسَ مِنْ شِيعَتِنَا.

So Al-Hassan Bin Ali^-asws said to the governor: ‘O servant of Allah^-azwj! He is false in his claim – that he is from our^-asws Shias – a liar. Had he recognised it, then deliberated it, he would have been afflicted with the entirety of your punishments for him, and he would have remained in the prison for thirty years. But, Allah^-azwj the Exalted was Merciful to him for releasing the words upon what he neither meant nor was deliberately a liar. And you, O servant of Allah^-azwj! Know that Allah^-azwj Mighty and Majestic has Finished him from your hands. Free him, for he is from our^-asws friends and those that love us^-asws, but he isn’t from our^-asws Shias. 

فَقَالَ الْوَالِي: مَا كَانَ هَذَا كُلُّهُ عِنْدَنَا إِلَّا سَوَاءً، فَمَا الْفَرْقُ قَالَ لَهُ الْإِمَامُ ع: الْفَرْقُ أَنَّ شِيعَتَنَا هُمُ الَّذِينَ يَتَّبِعُونَ آثَارَنَا، وَ يُطِيعُونَّا فِي جَمِيعِ أَوَامِرِنَا وَ نَوَاهِينَا، فَأُولَئِكَ [مِنْ‏] شِيعَتِنَا.

So the governor said, ‘All of this isn’t with us except for the same. So what is the difference?’ The Imam^-asws said to him: ‘The difference is that our^-asws Shias, they are those who are following our Ahadeeth, and they are obeying us^-asws in the entirety of our^-asws orders and prohibitions. So they are from our^-asws Shias. But, as for the one who opposes us^-asws in most of what Allah^-azwj has Imposed upon him, so he isn’t from our^-asws Shias’.

فَأَمَّا مَنْ خَالَفَنَا فِي كَثِيرٍ مِمَّا فَرَضَهُ اللَّهُ عَلَيْهِ- فَلَيْسُوا مِنْ شِيعَتِنَا. قَالَ الْإِمَامُ ع لِلْوَالِي: وَ أَنْتَ قَدْ كَذَبْتَ كَذِبَةً لَوْ تَعَمَّدْتَهَا وَ كَذَبْتَهَا- لَابْتَلَاكَ اللَّهُ عَزَّ وَ جَلَّ بِضَرْبِ أَلْفِ سَوْطٍ، وَ سِجْنِ ثَلَاثِينَ سَنَةً فِي الْمُطْبَقِ. قَالَ: وَ مَا هِيَ يَا ابْنَ رَسُولِ اللَّهِ‏

The Imam^-asws said to the governor: ‘And you have lied such a lie that if you had deliberated it and lied it (deliberately), Allah^-azwj Mighty and Majestic would have Afflicted you with a thousand lashes, and imprisonment of thirty years in the dungeon’. He said, ‘And what is it (the lie), O son^-asws of Rasool-Allah^-saww?’

قَالَ: بِزَعْمِكَ‏ أَنَّكَ رَأَيْتَ لَهُ مُعْجِزَاتٍ، إِنَّ الْمُعْجِزَاتِ لَيْسَتْ لَهُ إِنَّمَا هِيَ لَنَا أَظْهَرَهَا اللَّهُ تَعَالَى فِيهِ إِبَانَةً لِحُجَّتِنَا وَ إِيضَاحاً لِجَلَالَتِنَا وَ شَرَفِنَا، وَ لَوْ قُلْتَ: شَاهَدْتُ فِيهِ مُعْجِزَاتٍ، لَمْ أُنْكِرْهُ عَلَيْكَ، أَ لَيْسَ إِحْيَاءُ عِيسَى ع الْمَيِّتَ مُعْجِزَةً أَ هِيَ لِلْمَيِّتِ أَمْ لِعِيسَى أَ وَ لَيْسَ خَلَقَ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ- فَصَارَ طَيْراً بِإِذْنِ اللَّهِ [مُعْجِزَةً] أَ هِيَ لِلطَّائِرِ أَوْ لِعِيسَى أَ وَ لَيْسَ الَّذِينَ جُعِلُوا قِرَدَةً خَاسِئِينَ مُعْجِزَةً، أَ هِيَ‏ لِلْقِرَدَةِ أَوْ لِنَبِيِّ ذَلِكَ الزَّمَانِ

He^-asws said: ‘By your claim that you saw miracles for him. The miracles weren’t for him. But rather these are for us^-asws. Allah^-azwj the Exalted Manifests these to clarify our^-asws proofs, and clarify our^-asws majesty and our^-asws nobility. And if you had said, ‘I saw miracles regarding him’, it would not have been denied upon you. Wasn’t the revival of the dead by Isa^-as not a miracle? Was it for the deceased or for Isa^-as? Or didn’t he^-as created from the clay as if it was the bird, so it became a bird by the Permission of Allah^-azwj – a miracle – was it for the bird or for Isa^-as? Or wasn’t the Making of those (Jews) as despised apes a miracle? Was it for the monkeys, or for the Prophet of that time?’

فَقَالَ الْوَالِي: أَسْتَغْفِرُ اللَّهَ [رَبِّي‏] وَ أَتُوبُ إِلَيْهِ.

So the governor said, ‘I seek Forgiveness of Allah^-azwj, my Lord^-azwj, and I repent to Him^-azwj’.

ثُمَّ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع لِلرَّجُلِ الَّذِي قَالَ إِنَّهُ مِنْ شِيعَةِ عَلِيٍّ ع: يَا عَبْدَ اللَّهِ لَسْتَ مِنْ شِيعَةِ عَلِيٍّ ع، إِنَّمَا أَنْتَ مِنْ مُحِبِّيهِ، وَ إِنَّمَا شِيعَةُ عَلِيٍّ ع الَّذِينَ قَالَ عَزَّ وَ جَلَّ فِيهِمْ: وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ- أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ‏.

Then Al-Hassan^-asws Bin Ali^-asws said to the man who had said that he was from the Shias of Ali^-asws: ‘O servant of Allah^-azwj! You aren’t from the Shias of Ali^-asws. But rather, you are from those that love him^-asws. And rather the Shias of Ali^-asws are those for whom Allah^-azwj Mighty and Majestic Said regarding them: And those who are believing and doing righteous deeds, they are the dwellers of the Paradise; they would be in it eternally [2:82].

هُمُ الَّذِينَ آمَنُوا بِاللَّهِ وَ وَصَفُوهُ بِصِفَاتِهِ، وَ نَزَّهُوهُ عَنْ خِلَافِ صِفَاتِهِ، وَ صَدَّقُوا مُحَمَّداً فِي أَقْوَالِهِ، وَ صَوَّبُوهُ فِي كُلِّ أَفْعَالِهِ، وَ رَأَوْا عَلِيّاً بَعْدَهُ سَيِّداً إِمَاماً، وَ قَرْماً هُمَاماً لَا يَعْدِلُهُ مِنْ أُمَّةِ مُحَمَّدٍ أَحَدٌ، وَ لَا كُلُّهُمْ إِذَا اجْتَمَعُوا فِي كِفَّةٍ يُوزَنُونَ بِوَزْنِهِ، بَلْ يَرْجَحُ عَلَيْهِمْ- كَمَا تَرْجَحُ السَّمَاءُ وَ الْأَرْضُ عَلَى الذَّرَّةِ.

They are those who are believing in Allah^-azwj and His^-azwj Attributes and describe Him^-azwj by His^-azwj own Attributes, and keep away from the opposite of His^-azwj Attributes, and they are ratifying Muhammad^-saww in his^-saww words, and are considering him^-azwj as being correct in all of his^-saww deeds, and are viewing Ali^-asws after him^-saww as the Chief of the Imams^-asws, and consider that there is none who can equal him^-asws from the community of Muhammad^-saww, nor can all of them (even) when they are gathered in one hand of a scale. But, he^-asws would outweigh against them just as the sky and the earth would outweigh against a particle.

وَ شِيعَةُ عَلِيٍّ ع هُمُ الَّذِينَ لَا يُبَالُونَ فِي سَبِيلِ اللَّهِ- أَ وَقَعَ الْمَوْتُ عَلَيْهِمْ، أَوْ وَقَعُوا عَلَى الْمَوْتِ. وَ شِيعَةُ عَلِيٍّ ع هُمُ الَّذِينَ يُؤْثِرُونَ إِخْوَانَهُمْ عَلَى أَنْفُسِهِمْ، وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ هُمُ الَّذِينَ لَا يَرَاهُمُ اللَّهُ حَيْثُ نَهَاهُمْ، وَ لَا يَفْقِدُهُمْ مِنْ حَيْثُ أَمَرَهُمْ. وَ شِيعَةُ عَلِيٍّ ع هُمُ الَّذِينَ يَقْتَدُونَ بِعَلِيٍّ فِي إِكْرَامِ إِخْوَانِهِمُ الْمُؤْمِنِينَ.

And the Shias of Ali^-asws they are those not caring, in the Way of Allah^-azwj, whether the death falls upon them or they fall upon the death. And the Shias of Ali^-asws, they are those who are preferring their brethren upon their own selves, and even though there was adversity with them. And they are those whom Allah^-azwj does not See them where He^-azwj has Prohibited them to be, nor does He^-azwj Miss them from where He^-azwj has Commanded them to be. And the Shias of Ali^-asws, they are those who are imitating Ali^-asws in honouring their Momineen brothers.

مَا عَنْ قَوْلِي أَقُولُ لَكَ هَذَا، بَلْ أَقُولُهُ عَنْ قَوْلِ مُحَمَّدٍ ص، فَذَلِكَ قَوْلُهُ تَعَالَى: وَ عَمِلُوا الصَّالِحاتِ‏ قَضَوُا الْفَرَائِضَ كُلَّهَا، بَعْدَ التَّوْحِيدِ وَ اعْتِقَادِ النُّبُوَّةِ وَ الْإِمَامَةِ وَ أَعْظَمُهَا [فَرْضاً] قَضَاءُ حُقُوقِ الْإِخْوَانِ فِي اللَّهِ، وَ اسْتِعْمَالِ التَّقِيَّةِ مِنْ أَعْدَاءِ اللَّهِ عَزَّ وَ جَلَ‏.

It is nor from my^-asws words that I^-asws am saying this. But I^-asws am saying it from the words of Muhammad^-saww, and these are the Words of Allah^-azwj and doing righteous deeds. They are fulfilling the Obligations, all of them, after the Tawheed (Oneness), and believing in the Prophet-hood and the Imamate. And the greatest of the Obligations is the fulfilment of the rights of the brethren for the Sake of Allah^-azwj, and utilising the dissimulation from the enemies of Allah^-azwj Mighty and Majestic’’.

تفسير الإمام العسكري (عليه السلام)

TAFSEER OF IMAM AL-ASKARI^-asws

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah^-azwj the Beneficent, the Merciful

[في وجوب الاهتمام بالتقية و قضاء حقوق المؤمنين:]

Re: The Obligation of paying attention with the Taqiyya (dissimulation), and fulfilling the rights of the Momineen.

162 قَالَ رَسُولُ اللَّهِ ص‏ مَثَلُ مُؤْمِنٍ لَا تَقِيَّةَ لَهُ كَمَثَلِ جَسَدٍ لَا رَأْسَ لَهُ، وَ مَثَلُ مُؤْمِنٍ لَا يَرْعَى حُقُوقَ إِخْوَانِهِ الْمُؤْمِنِينَ، كَمَثَلِ مَنْ حَوَاسُّهُ كُلُّهَا صَحِيحَةٌ فَهُوَ لَا يَتَأَمَّلُ بِعَقْلِهِ، وَ لَا يُبْصِرُ بِعَيْنِهِ، وَ لَا يَسْمَعُ بِأُذُنِهِ، وَ لَا يُعَبِّرُ بِلِسَانِهِ عَنْ حَاجَتِهِ، وَ لَا يَدْفَعُ الْمَكَارِهَ عَنْ نَفْسِهِ بِالْإِدْلَاءِ بِحُجَجِهِ‏ وَ لَا يَبْطِشُ لِشَيْ‏ءٍ بِيَدَيْهِ، وَ لَا يَنْهَضُ إِلَى شَيْ‏ءٍ بِرِجْلَيْهِ،

S 162 – Rasool-Allah^-saww said: ‘An example of a Momin without (observing) Taqiyya is like an example of a body without head (attached) to it; and an example of a Momin who does not see the rights of his Momineen brothers, is like an example of one who does not function (even though) all of them (his body parts) are healthy, but he does not work by (using) his intellect, and does not see with his eyes, and does not hear by his ears, and does not express his needs by his tongue, nor does he defend the abhorrences from himself by making a case, nor does he strike at anything by his hand, nor does he stand up for anything by his legs.

فَذَلِكَ قِطْعَةُ لَحْمٍ قَدْ فَاتَتْهُ الْمَنَافِعُ، وَ صَارَ غَرَضاً لِكُلِّ الْمَكَارِهِ،

So that (fellow) is a piece of flesh the benefits of which are lost and becomes a purpose for every abhorrence.

فَكَذَلِكَ الْمُؤْمِنُ إِذَا جَهِلَ حُقُوقَ إِخْوَانِهِ، فَاتَهُ ثَوَابُ‏ حُقُوقِهِمْ، فَكَانَ كَالْعَطْشَانِ بِحَضْرَةِ الْمَاءِ الْبَارِدِ فَلَمْ يَشْرَبْ حَتَّى طَفَا وَ بِمَنْزِلَةِ ذِي الْحَوَاسِّ لَمْ يَسْتَعْمِلْ شَيْئاً مِنْهَا- لِدِفَاعِ مَكْرُوهٍ، وَ لَا لِانْتِفَاعِ مَحْبُوبٍ، فَإِذَا هُوَ سَلِيبُ كُلِّ نِعْمَةٍ، مُبْتَلًى بِكُلِّ آفَةٍ.

So that is the (case of a) Momin when he ignores the rights of his brethren. The Rewards of (fulfilling) their rights is lost from him, and he would be like the thirsty in the presence of the cold water, but does not drink until he dies of thirst; and he would be at the status of the one with the (healthy) faculties who does not utilise anything from these to defend against the abhorrence, nor for the benefit of the loved ones. So then he has wasted away every bounty, and be afflicted with every calamity’.

163 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ التَّقِيَّةُ مِنْ أَفْضَلِ أَعْمَالِ الْمُؤْمِنِ، يَصُونُ بِهَا نَفْسَهُ وَ إِخْوَانَهُ عَنِ الْفَاجِرِينَ. وَ قَضَاءُ حُقُوقِ الْإِخْوَانِ أَشْرَفُ أَعْمَالِ الْمُتَّقِينَ، يَسْتَجْلِبُ مَوَدَّةَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ شَوْقَ الْحُورِ الْعِينِ‏.

S 163 – And Amir Al-Momineen^-asws said: ‘The Taqiyya is from the most superior of the deeds of the Momin. He protects by it himself and his brethren from the mischief-makers. And the fulfilment of the rights of the brethren is the nobles of the deeds of the pious ones, inducing the cordiality of the Angels of Proximity and the desires of the maiden Houries’.

164 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ إِنَّ التَّقِيَّةَ يُصْلِحُ اللَّهُ بِهَا أُمَّةً، لِصَاحِبِهَا مِثْلُ ثَوَابِ أَعْمَالِهِمْ، وَ إِنَّ تَرْكَهَا رُبَّمَا أَهْلَكَ أُمَّةً، وَ تَارِكَهَا شَرِيكُ مَنْ أَهْلَكَهُمْ.

S 164 – And Al-Hassan Bin Ali^-asws said: ‘The Taqiyya is what Allah^-azwj corrects the community with. For its performer would be the likes of their Rewards, and that sometimes its neglect can destroy a community, and its neglecter (from the Momineen) would be (considered) as a participant of the (dreadful actions of the) ones (Nasabis) who destroyed them (the Momineen).

وَ إِنَّ مَعْرِفَةَ حُقُوقِ الْإِخْوَانِ تُحَبِّبُ إِلَى الرَّحْمَنِ، وَ تُعَظِّمُ الزُّلْفَى لَدَى الْمَلِكِ الدَّيَّانِ، وَ إِنَّ تَرْكَ قَضَائِهَا يَمْقُتُ إِلَى الرَّحْمَنِ، وَ يُصَغِّرُ الرُّتْبَةَ عِنْدَ الْكَرِيمِ الْمَنَّانِ‏.

And that recognition of the rights of the brethren would make you Beloved to the Beneficent, and maximise the closeness to ‘الْكَرِيمِ الْمَنَّانِ’ ‘the most Kind’, ‘the Beneficent’.

165 وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع‏ لَوْ لَا التَّقِيَّةُ مَا عُرِفَ وَلِيُّنَا مِنْ عَدُوِّنَا وَ لَوْ لَا مَعْرِفَةُ حُقُوقِ الْإِخْوَانِ- مَا عُرِفَ مِنَ السَّيِّئَاتِ شَيْ‏ءٌ إِلَّا عُوقِبَ عَلَى جَمِيعِهَا، لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ- وَ يَعْفُوا عَنْ كَثِيرٍ.

S 165 – And Al-Husayn^-asws Bin Ali^-asws said: ‘Had there not been for the Taqiyya, our^-asws friends would not be recognised, and had there been no recognition of the rights of the brethren, nothing from the evil deeds be recognised except they would all be Punishment – all together. But Allah^-azwj Mighty and Majestic is Saying: And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults) [42:30]’.

166 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ع‏ يَغْفِرُ اللَّهُ لِلْمُؤْمِنِ كُلَّ ذَنْبٍ وَ يُطَهِّرُهُ مِنْهُ فِي الدُّنْيَا وَ الْآخِرَةِ مَا خَلَا ذَنْبَيْنِ: تَرْكَ التَّقِيَّةِ، وَ تَضْيِيعَ حُقُوقِ الْإِخْوَانِ‏.

S 166 – And Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws said: ‘Allah^-azwj will Forgive for the Momin, every sin and Clean him from it in the world and the Hereafter, apart from two sins – neglect of the Taqiyya and the wasting of the rights of the brethren’.

167 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏ أَشْرَفُ أَخْلَاقِ الْأَئِمَّةِ وَ الْفَاضِلِينَ مِنْ شِيعَتِنَا اسْتِعْمَالُ التَّقِيَّةِ، وَ أَخْذُ النَّفْسِ بِحُقُوقِ‏ الْإِخْوَانِ‏.

S 167 – And Muhammad^-asws Bin Ali^-asws said: ‘The most noble of the manners of the Imams^-asws and the meritorious ones from our^-asws Shias is the utilisation of the Taqiyya, and the person fulfilling the rights of his brothers’.

168 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ اسْتِعْمَالُ التَّقِيَّةِ لِصِيَانَةِ الْإِخْوَانِ، فَإِنْ كَانَ هُوَ يَحْمِي الْخَائِفَ‏ فَهُوَ مِنْ أَشْرَفِ (خِصَالِ الْكَرَمِ).

S 168 – And Ja’far^-asws Bin Muhammad^-asws said: ‘Utilise the Taqiyya for the protection of the brethren, for it he was worried, fearful, then it would be from the most noble of the characteristics, the most honourable.

وَ الْمَعْرِفَةُ بِحُقُوقِ الْإِخْوَانِ مِنْ أَفْضَلِ الصَّدَقَاتِ- وَ الصَّلَوَاتِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الْمُجَاهَدَاتِ‏.

The recognition of the rights of the brethren is from the most superior of the charities – and the Salat, and the Zakat, and the Hajj, and the Jihads’.

169 وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ وَ قَدْ حَضَرَهُ فَقِيرٌ مُؤْمِنٌ يَسْأَلُهُ سَدَّ فَاقَتِهِ فَضَحِكَ فِي وَجْهِهِ، وَ قَالَ: أَسْأَلُكَ مَسْأَلَةً، فَإِنْ أَصَبْتَهَا أَعْطَيْتُكَ عَشَرَةَ أَضْعَافِ مَا طَلَبْتَ، وَ إِنْ لَمْ تُصِبْهَا أَعْطَيْتُكَ مَا طَلَبْتَ- وَ قَدْ كَانَ طَلَبَ مِنْهُ مِائَةَ دِرْهَمٍ- يَجْعَلُهَا فِي بِضَاعَةٍ يَتَعَيَّشُ بِهَا فَقَالَ الرَّجُلُ: سَلْ.

S 169 – And Musa^-asws Bin Ja’far^-asws said, and there had presented to him^-asws a poor Momin asking him to block his destitution, so he^-asws smiled in his^-asws face and said: ‘I^-asws ask you a question, and if you get it right, I^-asws shall give you ten times what you seek, and if you do not get it right, I^-asws shall give you (only) what you seek’ – and he had sought one hundred Dirhams from him^-asws to make these to be in commodities for him to live with it. So the man said, ‘Ask’.

فَقَالَ مُوسَى ع: لَوْ جُعِلَ إِلَيْكَ التَّمَنِّي لِنَفْسِكَ فِي الدُّنْيَا- مَا ذَا كُنْتَ تَتَمَنَّى قَالَ: كُنْتُ أَتَمَنَّى أَنْ أُرْزَقَ التَّقِيَّةَ فِي دِينِي، وَ قَضَاءَ حُقُوقِ إِخْوَانِي.

So Musa^-asws said: ‘If the wish was to be made for you for yourself in the world, what is that which you would wish for?’ He said, ‘I would wish that I be Graced with the Taqiyya in my Religion, and fulfilment of the rights of my brethren’.

قَالَ: فَمَا بَالُكَ لَمْ تَسْأَلِ الْوَلَايَةَ لَنَا أَهْلَ الْبَيْتِ قَالَ: ذَاكَ قَدْ أُعْطِيتُهُ، وَ هَذَا لَمْ أُعْطَهُ، فَأَنَا أَشْكُرُ عَلَى مَا أُعْطِيتُ، وَ أَسْأَلُ رَبِّي عَزَّ وَ جَلَّ مَا مُنِعْتُ.

He^-asws said: ‘So what is the matter with you not asking for the Wilayah for us^-asws, the People^-asws of the Household?’ He said, ‘That I have already been Given, and this I have not been Given. So I thank upon what I have been Given and ask my Lord^-azwj Mighty and Majestic what I have been Prevented from’.

فَقَالَ: أَحْسَنْتَ، أَعْطُوهُ أَلْفَيْ دِرْهَمٍ، وَ قَالَ: اصْرِفْهَا فِي كَذَا- يَعْنِي الْعَفْصَ‏ فَإِنَّهُ مَتَاعٌ يَابِسٌ وَ سُيَقْبِلُ‏ [بَعْدَ] مَا أَدْبَرَ، فَانْتَظِرْ بِهِ سَنَةً، وَ اخْتَلِفْ إِلَى دَارِنَا وَ خُذِ الْأُجَرَاءَ فِي كُلِّ يَوْمٍ.

So he^-asws said: ‘Excellent! I^-asws shall give you two thousand Dirhams’. And he^-asws said: ‘Spend these in such’ – meaning the oak tannin (trees) – ‘It is a dry good and would becoming green after having dried up. Then wait with it for a year, and come to our^-asws house and take the workers during every day’.

فَفَعَلَ، فَلَمَّا تَمَّتْ لَهُ سَنَةٌ، فَإِذَا قَدْ زَادَ فِي ثَمَنِ الْعَفْصِ لِلْوَاحِدِ خَمْسَةَ عَشَرَ، فَبَاعَ مَا كَانَ اشْتَرَى بِأَلْفَيْ دِرْهَمٍ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ‏.

So he did, and when a year was completed for him, the oak tannin had increased in value, fifteen for one. So he sold whatever he had bought with the two thousand Dirhams, for thirty thousand Dirhams.

170 وَ كَانَ عَلِيُّ بْنُ مُوسَى ع بَيْنَ يَدَيْهِ فَرَسٌ صَعْبٌ، وَ هُنَاكَ رَاضَّةٌ لَا يَجْسُرُ أَحَدٌ مِنْهُمْ أَنْ يَرْكَبَهُ، وَ إِنْ رَكِبَهُ لَمْ يَجْسُرْ أَنْ يُسَيِّرَهُ- مَخَافَةَ أَنْ يَشِبَ‏ بِهِ، فَيَرْمِيَهُ وَ يَدُوسَهُ بِحَافِرِهِ، وَ كَانَ هُنَاكَ صَبِيٌّ ابْنُ سَبْعِ سِنِينَ، فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ أَ تَأْذَنُ لِي أَنْ أَرْكَبَهُ وَ أُسَيِّرَهُ وَ أُذَلِّلَهُ قَالَ: أَنْتَ! قَالَ: نَعَمْ.

S 170 – And it was so that in front of Ali^-asws Bin Musa^-asws was a difficult horse, and over there was a baby horse. No one from them was brave enough to ride it, but if one could ride it, was not brave enough to tame it – fearing that it might raise its front-legs and throw him off it and trample him with its hooves. And over there was a boy of seven years old, and he said, ‘O son^-asws of Rasool-Allah^-saww! Would you^-asws permit me to ride it and tame it, by the Permission of Allah^-azwj?’ He^-asws said: ‘You?’ He said, ‘Yes’.

قَالَ: لِمَا ذَا قَالَ: لِأَنِّي قَدِ اسْتَوْثَقْتُ مِنْهُ- قَبْلَ أَنْ أَرْكَبَهُ بِأَنْ صَلَّيْتُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ مِائَةَ [مَرَّةٍ]، وَ جَدَّدْتُ عَلَى نَفْسِي الْوَلَايَةَ لَكُمْ أَهْلَ الْبَيْتِ. قَالَ: ارْكَبْهُ. فَرَكِبَهُ، فَقَالَ: سَيِّرْهُ. فَسَيَّرَهُ.

He^-asws said: ‘And due to what is that (possible)?’ He said, ‘Because I have ascertained from it – before I ride it, I shall recite Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws, one hundred times, and renew upon myself the Wilayah for you^-asws, the People^-asws of the Household’. He^-asws said: ‘Ride it’. So he rode it. He^-asws said: ‘Tame it!’ So he tamed it.

وَ مَا زَالَ يُسَيِّرُهُ وَ يُعْدِيهِ حَتَّى أَتْعَبَهُ وَ كَدَّهُ، فَنَادَى الْفَرَسُ: يَا ابْنَ رَسُولِ اللَّهِ قَدْ آلَمَنِي مُنْذُ الْيَوْمِ، فَاعْفُنِي مِنْهُ، وَ إِلَّا فَصَبِّرْنِي تَحْتَهُ. [فَ] قَالَ الصَّبِيُّ: سَلْ مَا هُوَ خَيْرٌ لَكَ «أَنْ يُصَبِّرَكَ تَحْتَ مُؤْمِنٍ».

And he did not cease to tame it and training it until it followed him (in his instructions) and exhausted it. So the horse called out, ‘O son^-asws of Rasool-Allah^-saww! He has pained me since today, therefore excuse me from him, or else cause me to be patient under him’. So the boy said, ‘Ask what is better for you, that you should be patient under a Momin’.

قَالَ الرِّضَا ع: صَدَقَ [فَقَالَ:] اللَّهُمَّ صَبِّرْهُ. فَلَانَ الْفَرَسُ وَ سَارَ، فَلَمَّا نَزَلَ الصَّبِيُّ- قَالَ: سَلْ مِنْ دَوَابِّ دَارِي وَ عَبِيدِهَا وَ جَوَارِيهَا- وَ مِنْ أَمْوَالِ خَزَائِنِي مَا شِئْتَ فَإِنَّكَ مُؤْمِنٌ قَدْ شَهَرَكَ اللَّهُ تَعَالَى بِالْإِيمَانِ فِي الدُّنْيَا.

Al-Reza^-asws said: ‘You speak the truth’. So (the boy) said, ‘O Allah^-azwj! Cause so and so horse to be patient’, and went. When the boy descended, he^-asws said, ‘Ask for, from the animals of my^-asws house and its slaves and its maids, and from the wealth of my^-asws treasurers whatever you so desire, for you are a Momin whom Allah^-azwj the Exalted has Popularised with the Eman in the world’.

قَالَ الصَّبِيُّ: يَا ابْنَ رَسُولِ اللَّهِ [صَلَّى اللَّهُ عَلَيْكَ وَ آلِكَ‏] وَ أَسْأَلُ مَا أَقْتَرِحُ قَالَ: يَا فَتَى اقْتَرِحْ، فَإِنَّ اللَّهَ تَعَالَى يُوفِّقُكَ لِاقْتِرَاحِ الصَّوَابِ.

The boy said, ‘O son^-asws of Rasool-Allah^-saww! May Allah^-azwj Send Salawat upon you^-asws and your^-asws family, and I shall ask whatever you^-asws suggest’. He^-asws said: ‘O youth! You suggest, for Allah^-azwj the Exalted would Incline you to the correct option’.

فَقَالَ: سَلْ لِي رَبَّكَ التَّقِيَّةَ الْحَسَنَةَ، وَ الْمَعْرِفَةَ بِحُقُوقِ الْإِخْوَانِ، وَ الْعَمَلَ بِمَا أَعْرِفُ مِنْ ذَلِكَ. قَالَ الرِّضَا ع: قَدْ أَعْطَاكَ اللَّهُ ذَلِكَ، لَقَدْ سَأَلْتَ أَفْضَلَ شِعَارِ الصَّالِحِينَ وَ دِثَارِهِمْ‏.

So he said, ‘Ask your^-asws Lord^-azwj for the Taqiyya for me and the recognition of the rights of the brethren, and the performing with what I recognise from that’. Al-Reza^-asws said: ‘Allah^-azwj has Given you that. You have asked for the most superior of the signs (merits) of the righteous and their coverings’.

171 وَ قِيلَ لِمُحَمَّدِ بْنِ عَلِيٍّ ع: إِنَّ فُلَاناً نَقَبَ فِي جِوَارِهِ عَلَى قَوْمٍ، فَأَخَذُوهُ بِالتُّهَمَةِ، وَ ضَرَبُوهُ خَمْسَمِائَةِ سَوْطٍ.

S 171 – And it was said to Muhammad^-asws Bin Ali^-asws, ‘So and so pry into his neighbour upon a people, so they seized him and struck him five hundred lashes’.

قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع: ذَلِكَ أَسْهَلُ مِنْ مِائَةِ أَلْفِ أَلْفِ سَوْطٍ فِي النَّارِ، [نُبِّهَ‏] عَلَى التَّوْبَةِ حَتَّى يُكَفِّرَ ذَلِكَ.

Muhammad^-asws Bin Ali^-asws said: ‘That is easier than one million lashes in the Fire, being a warning upon the repentance until he expiates that’.

قِيلَ: وَ كَيْفَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ [صَلَّى اللَّهُ عَلَيْكَ وَ عَلَى آلِكَ‏] قَالَ: إِنَّهُ فِي غَدَاةِ يَوْمِهِ الَّذِي أَصَابَهُ مَا أَصَابَهُ- ضَيَّعَ حَقَّ أَخٍ مُؤْمِنٍ، وَ جَهَرَ بِشَتْمِ أَبِي الْفَصِيلِ‏ وَ أَبِي الدَّوَاهِي وَ أَبِي الشُّرُورِ وَ أَبِي الْمَلَاهِي، وَ تَرَكَ التَّقِيَّةَ، وَ لَمْ يَسْتُرْ عَلَى إِخْوَانِهِ وَ مُخَالِطِيهِ،

It was said, ‘And how can that be so, O son^-asws of Rasool-Allah^-saww? May the Salawat be upon you^-asws and your^-asws family^-asws’. He^-asws said, ‘In the morning of the day in which hit him what he was hit by, he wasted a right of a Momin brother, and openly cursed Abu Al-Fazeyl, and Abu Al-Dawwahy, and Abu Al-Shuroor, and Abu Al-Malahy, and so neglected the Taqiyya, and did not veil upon his brothers and those that mingle with him.

فَاتَّهَمَهُمْ عِنْدَ الْمُخَالِفِينَ، وَ عَرَضَهُمْ لِلَعْنِهِمْ وَ سَبِّهِمْ وَ مَكْرُوهِهِمْ وَ تَعَرَّضَ هُوَ أَيْضاً، فَهَمَّ الَّذِينَ سَوَّوْا عَلَيْهِ الْبَلِيَّةَ، وَ قَذَفُوهُ بِهَذِهِ التُّهَمَةِ.

So he accused them in the presence of the adversaries, and exposed them to their curses and their insults and their abhorrence, and he exposed himself as well, and those whom he slandered upon understood the scourge and threw at him with these accusations.

فَوَجِّهُوا إِلَيْهِ وَ عَرِّفُوهُ ذَنْبَهُ لِيَتُوبَ، وَ يَتَلَافَى مَا فَرَطَ مِنْهُ، فَإِنْ لَمْ يَفْعَلْ، فَلْيُوَطِّنْ نَفْسَهُ عَلَى ضَرْبِ خَمْسِمِائَةِ سَوْطٍ [وَ حَبْسٍ‏] فِي مُطْبَقٍ لَا يَفْرُقُ [فِيهِ‏] بَيْنَ اللَّيْلِ وَ النَّهَارِ.

(Now) go to him and make him recognise his sin so that he can repent, and he can avoid what is excessive from it. But, if he does not do so, then let him settle himself upon the five hundred lashes and an imprisonment in a dungeon where he would not (be able to) differentiate therein between the night and the day’.

فَوُجِّهَ إِلَيْهِ، فَتَابَ- وَ قَضَى حَقَّ الْأَخِ الَّذِي كَانَ قَدْ قَصَّرَ فِيهِ، فَمَا فَرَغَ مِنْ ذَلِكَ حَتَّى عُثِرَ بِاللِّصِّ، وَ أُخِذَ مِنْهُ الْمَالُ، وَ خُلِّىَ عَنْهُ، وَ جَاءَهُ الْوُشَاةُ يَعْتَذِرُونَ إِلَيْهِ.

So he headed for him, and he repented, and fulfilled the right of the brother, which he had been deficient in. So, he had not been free from that until the thief was tracked and the wealth was seized from him, and he was freed from it, and the whistle-blower came to him offering excuses.

172 وَ قِيلَ لِعَلِيِّ بْنِ مُحَمَّدٍ ع: مَنْ أَكْمَلُ النَّاسِ [فِي‏] خِصَالِ الْخَيْرِ قَالَ: أَعْمَلُهُمْ بِالتَّقِيَّةِ، وَ أَقْضَاهُمْ لِحُقُوقِ إِخْوَانِهِ‏.

S 172 – And it was said to Ali^-asws Bin Muhammad^-asws, ‘Who is the most complete of the people in good characteristics?’ He^-asws said: ‘The most utilising of them with the Taqiyya, and their most fulfilling of the rights of his brethren’.

[التواضع، و فضل خدمة الضيف‏]

The humbleness and merits of serving the guest

173 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ أَعْرَفُ النَّاسِ بِحُقُوقِ إِخْوَانِهِ، وَ أَشَدُّهُمْ قَضَاءً لَهَا، أَعْظَمُهُمْ عِنْدَ اللَّهِ شَأْناً، وَ مَنْ تَوَاضَعَ فِي الدُّنْيَا لِإِخْوَانِهِ- فَهُوَ عِنْدَ اللَّهِ مِنَ الصِّدِّيقِينَ، وَ مِنْ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع حَقّاً.

S 173 – And Al-Hassan^-asws Bin Ali^-asws said: ‘The most recognising of the people with the rights of his brother, and the most intense of them in fulfilling these would be the greatest of them in the Presence of Allah^-azwj in glory. And the one who humbles himself in the world to his brethren, so he would be from the truthful ones in the Presence of Allah^-azwj and from the true Shias of Ali^-asws Bin Abu Talib^-asws.

وَ لَقَدْ وَرَدَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع أَخَوَانِ لَهُ مُؤْمِنَانِ: أَبٌ وَ ابْنٌ، فَقَامَ إِلَيْهِمَا وَ أَكْرَمَهُمَا، وَ أَجْلَسَهُمَا فِي صَدْرِ مَجْلِسِهِ، وَ جَلَسَ بَيْنَ أَيْدِيهِمَا، ثُمَّ أَمَرَ بِطَعَامٍ، فَأُحْضِرَ فَأَكَلَا مِنْهُ، ثُمَّ جَاءَ قَنْبَرٌ بِطَسْتٍ، وَ إِبْرِيقٍ [مِنْ‏] خَشَبٍ، وَ مِنْدِيلٍ لِلْيُبْسِ، وَ جَاءَ لِيَصُبَّ عَلَى يَدِ الرَّجُلِ مَاءً.

And there had come to Amir Al-Momineen^-asws two Momin brothers of his^-asws, a father and a son. So he^-asws stoop up for them and honoured them, and had them seated in the forefront of his^-asws gathering, and he^-asws sat in front of them. Then he^-asws called for the food, and it was presented, and they ate from it. Then Qambar came over with a tray and a wooden pitcher, and a towel for drying, and came to pour water upon the hands of the man.

فَوَثَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَأَخَذَ الْإِبْرِيقَ- لِيَصُبَّ عَلَى يَدِ الرَّجُلِ، فَتَمَرَّغَ الرَّجُلُ فِي التُّرَابِ- وَ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ اللَّهُ يَرَانِي‏ وَ أَنْتَ تَصُبُّ الْمَاءَ عَلَى يَدِي قَالَ: اقْعُدْ، وَ اغْسِلْ يَدَيْكَ- فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَرَاكَ وَ أَخَاكَ‏ الَّذِي لَا يَتَمَيَّزُ مِنْكَ وَ لَا يَتَفَضَّلُ عَنْكَ وَ يَزِيدُ بِذَلِكَ فِي خَدَمِهِ- فِي الْجَنَّةِ مِثْلُ عَشَرَةِ أَضْعَافِ عَدَدِ أَهْلِ الدُّنْيَا وَ عَلَى حَسَبِ ذَلِكَ فِي مَمَالِكِهِ‏ فِيهَا.

But, Amir Al-Momineen^-asws leapt up and grabbed the pitcher to pour (water) upon the hand of the man. So the man wallowed in the dust and said, ‘O Amir Al-Momineen^-asws! Allah^-azwj Sees me and you^-asws are pouring the water upon my hands!’ He^-asws said: ‘Be seated and wash your hands, for Allah^-azwj Mighty and Majestic Sees you and your brother who is neither different from you nor superior from you, and He^-azwj would Increase (for him) due to that being in his service – servants in the Paradise like tenfold the number of the people of the world, and upon that number in his kingdom’.

فَقَعَدَ الرَّجُلُ. فَقَالَ لَهُ عَلِيٌّ ع: أَقْسَمْتُ عَلَيْكَ بِعَظِيمِ حَقِّيَ الَّذِي عَرَفْتَهُ وَ بَجَّلْتَهُ، وَ تَوَاضُعِكَ لِلَّهِ حَتَّى جَازَاكَ عَنْهُ بِأَنْ نَدَبَنِي- لِمَا شَرَّفَكَ بِهِ‏ مِنْ خِدْمَتِي لَكَ- لَمَّا غَسَلْتَ مُطْمَئِنّاً كَمَا كُنْتَ تَغْسِلُ- لَوْ كَانَ الصَّابُّ عَلَيْكَ قَنْبَراً. فَفَعَلَ الرَّجُلُ [ذَلِكَ‏].

So the man sat up, and Ali^-asws said to him: ‘I^-asws swear upon you with the greatness of my^-asws right which you recognise it and venerate it, and your humbling to Allah^-azwj until He^-azwj Rewards you from it, by Him^-azwj Utilising me^-asws to ennoble you from my^-asws providing service to you – when you wash (your hands) relaxed just as you would have washed – if Qambar had poured (the water) upon you’. So the man did it.

فَلَمَّا فَرَغَ، نَاوَلَ الْإِبْرِيقَ مُحَمَّدَ ابنَ الْحَنَفِيَّةِ وَ قَالَ: يَا بُنَيَّ لَوْ كَانَ هَذَا الِابْنُ حَضَرَنِي دُونَ أَبِيهِ- لَصَبَبْتُ [الْمَاءَ] عَلَى يَدِهِ، وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْبَى أَنْ يُسَوَّى بَيْنَ ابْنٍ وَ أَبِيهِ- إِذَا جَمَعَهُمَا مَكَانٌ، لَكِنْ قَدْ صَبَّ الْأَبُ عَلَى الْأَبِ، فَلْيَصُبَّ الِابْنُ عَلَى‏ الِابْنِ. فَصَبَّ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ عَلَى الِابْنِ.

So when he was free, he^-asws gave the pitcher to Muhammad Ibn Al-Hanafiyya and said: ‘O my^-asws son! If the son had been present without his father, I^-asws would have poured the water upon his (son’s) hand, but Allah^-azwj Mighty and Majestic Refuses that there be equalisation between a son and his father – when they are both together in one place. But a father has poured upon a father, therefore let the son pour upon the son’. So Muhammad Ibn Hanafiyya poured (the water) upon the son’.

قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: فَمَنِ اتَّبَعَ عَلِيّاً ع عَلَى ذَلِكَ فَهُوَ الشِّيعِيُّ حَقّاً.

Al-Hassan^-asws Bin Ali^-asws said: ‘So the one who follows Ali^-asws upon that, then he is my^-asws Shia, truly’.

قوله عز و جل‏ وَ إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ لا تَعْبُدُونَ إِلَّا اللَّهَ وَ بِالْوالِدَيْنِ إِحْساناً وَ ذِي الْقُرْبى‏ وَ الْيَتامى‏ وَ الْمَساكِينِ وَ قُولُوا لِلنَّاسِ حُسْناً وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَ أَنْتُمْ مُعْرِضُونَ‏

The Words of the Mighty and Majestic: And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, and the ones with relationship, and the orphans, and the poor, and you would be saying to the people good words, and will be establishing the Salat, and be giving the Zakat. Then you turned around, except for a few of you, and (now even) you are turning around”. [2:83]

174 قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِبَنِي إِسْرَائِيلَ: وَ اذْكُرُوا إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ‏ عَهْدَهُمُ الْمُؤَكَّدَ عَلَيْهِمْ‏ لا تَعْبُدُونَ إِلَّا اللَّهَ‏: أَيْ‏ لَا يُشَبِّهُوهُ‏ بِخَلْقِهِ، وَ لَا يُجَوِّرُوهُ‏ فِي حُكْمِهِ، وَ لَا يَعْمَلُوا مَا يُرَادُ بِهِ [وجهه- يريدون به‏] وَجْهُ غَيْرِهِ.

S 174 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said to the Children of Israel: “And recall when We Took a Covenant with the Children of Israel, their agreement confirmed upon them You will not be worshipping but Allah [2:83] – i.e., that they would not be resembling Him^-azwj with His^-azwj creatures, nor would they be considering Him^-azwj as Tyrannous in His^-azwj Decisions, nor be doing what is intended by it His^-azwj Face Intending by it – a face other than His^-azwj.

وَ بِالْوالِدَيْنِ إِحْساناً وَ أَخَذْنَا مِيثَاقَهُمْ بِأَنْ يَعْمَلُوا بِوَالِدَيْهِمْ إِحْسَاناً، مُكَافَاةً عَلَى إِنْعَامِهِمَا عَلَيْهِمْ، وَ إِحْسَانِهِمَا إِلَيْهِمْ، وَ احْتِمَالِ الْمَكْرُوهِ الْغَلِيظِ فِيهِمْ لِتَرْفِيهِهِمْ وَ تَوْدِيعِهِمْ‏

And the kindness with the parents – And We Took their Covenant that they would be acting in kindness with the parents, as a reward for both their bounties upon them, and their being good to them, and the hardship they bore regarding them in order to raise them and provide (provision to) them.

وَ ذِي الْقُرْبى‏ قَرَابَاتِ الْوَالِدَيْنِ- بِأَنْ يُحْسِنُوا إِلَيْهِمْ لِكَرَامَةِ الْوَالِدَيْنِ.

And the ones with relationship – the relatives of the parents for being good to them in honour of the parents.

وَ الْيَتامى‏ أَيْ: وَ أَنْ يُحْسِنُوا إِلَى الْيَتَامَى- الَّذِينَ فَقَدُوا آبَاءَهُمُ الْكَافِلِينَ‏ لَهُمْ أُمُورَهُمُ، السَّائِقِينَ إِلَيْهِمْ غِذَاءَهُمْ وَ قُوتَهُمُ، الْمُصْلِحِينَ لَهُمْ مَعَاشَهُمْ.

And the orphans – i.e. they should be good to the orphans, those who have lost their fathers, the ones responsible for them during their lives, the preceding to them their provisions and their livelihoods, being righteous to them during their lives.

وَ قُولُوا لِلنَّاسِ‏ الَّذِينَ لَا مَئُونَةَ لَهُمْ عَلَيْكُمْ‏ حُسْناً عَامِلُوهُمْ بِخُلُقٍ جَمِيلٍ.

And you would be saying to the people – those who do not have provisions for them, upon you are good words – dealing with them with beautiful manners.

وَ أَقِيمُوا الصَّلاةَ الْخَمْسَ، وَ أَقِيمُوا أَيْضاً الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الطَّيِّبِينَ- عِنْدَ أَحْوَالِ غَضَبِكُمْ وَ رِضَاكُمْ، وَ شِدَّتِكُمْ وَ رَخَاكُمْ، وَ هُمُومِكُمُ الْمُعَلَّقَةِ لِقُلُوبِكُمْ‏

And will be establishing the Salat – the five (daily), and be establishing as well the Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the goodly ones during the states of your anger, and your pleasure, and your adversity, and your prosperity, and your concerns hanging (remaining persistent) in your hearts.

ثُمَّ تَوَلَّيْتُمْ‏ أَيُّهَا الْيَهُودُ عَنِ الْوَفَاءِ- بِمَا قَدْ نُقِلَ إِلَيْكُمْ مِنَ الْعَهْدِ- الَّذِي أَدَّاهُ أَسْلَافُكُمْ إِلَيْكُمْ‏ وَ أَنْتُمْ مُعْرِضُونَ‏ عَنْ ذَلِكَ الْعَهْدِ، تَارِكِينَ لَهُ، غَافِلِينَ عَنْهُ‏.

Then you turned around – O you Jews, from the loyalty with what had been transmitted to you, from the agreement which your ancestors deposited to you, and (now even) you are turning around, from that pact, being neglectful of it, heedless from it.

175 قَالَ الْإِمَامُ ع‏ أَمَّا قَوْلُهُ تَعَالَى‏ لا تَعْبُدُونَ إِلَّا اللَّهَ‏ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ شَغَلَتْهُ عِبَادَةُ اللَّهِ عَنْ مَسْأَلَتِهِ، أَعْطَاهُ اللَّهُ أَفْضَلَ مَا يُعْطِي السَّائِلِينَ‏.

S 175 – The Imam^-asws said: ‘As for the Words of the Exalted: You will not be worshipping but Allah [2:83], so Rasool-Allah^-saww said: ‘The one whom the worship of Allah^-azwj pre-occupies him from asking Him^-azwj, Allah^-azwj would Give him the best (Reward from) that what He^-azwj Gives to the askers’’.

176 وَ قَالَ عَلِيٌّ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَوْقِ عَرْشِهِ: «يَا عِبَادِي اعْبُدُونِي فِيمَا أَمَرْتُكُمْ بِهِ- وَ لَا تُعَلِّمُونِي مَا يُصْلِحُكُمْ، فَإِنِّي أَعْلَمُ بِهِ، وَ لَا أَبْخَلُ عَلَيْكُمْ بِمَصَالِحِكُمْ.

S 176 – And Ali^-asws said: ‘Allah^-azwj Mighty and Majestic Said from above His^-azwj Throne: “O My^-azwj servants! Worship Me^-azwj regarding what I^-azwj Command you with and do not (try to) teach Me^-azwj what is better for you for I^-azwj am more Knowing with it, and I^-azwj will not be stingy upon you with what is better for you”’.

177 وَ قَالَتْ فَاطِمَةُ ص‏ مَنْ أَصْعَدَ إِلَى اللَّهِ خَالِصَ عِبَادَتِهِ، أَهْبَطَ اللَّهُ [إِلَيْهِ‏] أَفْضَلَ مَصْلَحَتِهِ‏.

S 177 – And (Syeda) Fatima^-asws said: ‘The one who sends up to Allah^-azwj the sincere of his worship, Allah^-azwj would Send Down to him the most superior of his betterment’.

178 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ مَنْ عَبَدَ اللَّهَ عَبَّدَ اللَّهُ لَهُ كُلَّ شَيْ‏ءٍ.

S 178 – And Al-Hassan^-asws Bin Ali^-asws said: ‘The one who worships Allah^-azwj, for him would be everything’.

179 وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع‏ مَنْ عَبَدَ اللَّهَ حَقَّ عِبَادَتِهِ- آتَاهُ اللَّهُ فَوْقَ أَمَانِيِّهِ وَ كِفَايَتِهِ‏.

S 179 – And Al-Husayn^-asws Bin Ali^-asws said: ‘The one who worships Allah^-azwj as is rightful of His^-azwj worship, Allah^-azwj would Give him above his wishes and his sufficiency’.

180 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَلِيٍّ ع‏ إِنِّي أَكْرَهُ أَنْ أَعْبُدَ اللَّهَ لَا غَرَضَ لِي إِلَّا ثَوَابَهُ، فَأَكُونَ كَالْعَبْدِ الطَّمِعِ الْمُطِيعِ، إِنْ طَمِعَ عَمِلَ وَ إِلَّا لَمْ يَعْمَلْ.

S 180 – And Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws said: ‘I^-asws dislike it if I^-asws worship Allah^-azwj with there being no purpose for me^-asws except His^-azwj Rewards, (in that case) I^-asws would happen to be a servant obedient to greed, if there is greed one works (for), and or else he does not work.

وَ أَكْرَهُ أَنْ أَعْبُدَهُ [لَا غَرَضَ لِي‏] إِلَّا لِخَوْفِ عِقَابِهِ، فَأَكُونَ كَالْعَبْدِ السَّوْءِ إِنْ لَمْ يَخَفْ لَمْ يَعْمَلْ.

And I^-asws dislike it if I^-asws worship with there being no purpose to me^-asws except for fear of His^-azwj Punishment, for I^-asws would happen to be like the evil servant, if there is no fear, he does not work’.

قِيلَ لَهُ فَلِمَ تَعْبُدُهُ قَالَ: لِمَا هُوَ أَهْلُهُ بِأَيَادِيهِ عَلَيَّ وَ إِنْعَامِهِ‏.

It was said to him^-asws, ‘So what for do you^-asws worship?’ He^-asws said: ‘For what He^-azwj is deserving of by His^-azwj Assistance upon me^-asws and His^-azwj Favours’.

181 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع‏ لَا يَكُونُ الْعَبْدُ عَابِداً لِلَّهِ حَقَّ عِبَادَتِهِ- حَتَّى يَنْقَطِعَ عَنِ الْخَلْقِ كُلِّهِمْ إِلَيْهِ، فَحِينَئِذٍ يَقُولُ هَذَا خَالِصٌ لِي. فَيَقْبَلُهُ بِكَرَمِهِ‏.

S 181 – And Muhammad^-asws Bin Ali^-asws Al-Baqir^-asws said: ‘The servant cannot happen to be a worshipper of Allah^-azwj with the right of His^-azwj worship until he cuts himself off from the people, all of them, to Him^-azwj. So this is where He^-azwj would be Saying: “This is sincerely for Me^-azwj”. So He^-azwj would Accept it by His^-azwj Benevolence’.

182 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع‏ مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدٍ أَجَلَّ- مِنْ أَنْ لَا يَكُونَ فِي قَلْبِهِ مَعَ اللَّهِ تَعَالَى غَيْرُهُ‏.

S 182 – And Ja’far^-asws Bin Muhammad Al-Sadiq^-asws said: ‘Allah^-azwj Mighty and Majestic does not Bestow upon a servant any quicker than if there does not happen to be in his hear, along with Allah^-azwj the Exalted, anything else’.

183 وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ أَشْرَفُ الْأَعْمَالِ التَّقَرُّبُ بِعِبَادَةِ اللَّهِ تَعَالَى [إِلَيْهِ‏].

S 183 – And Musa^-asws Bin Ja’far^-asws said: ‘The nobles of the deeds is worshipping Allah^-azwj drawing closer to Him^-azwj’.

184 وَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ [فِي هَذِهِ الْآيَةِ] إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ‏: [قَوْلُ‏] لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ، وَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ حَقّاً، وَ خُلَفَاؤُهُ خُلَفَاءُ اللَّهِ،

S 184 – And Ali^-asws Bin Musa Al-Reza^-asws said: ‘Regarding this Verse To Him ascend the good words [35:10] – are the words, ‘There is no god but Allah^-azwj. Muhammad^-saww is Rasool^-saww of Allah^-azwj. Ali^-asws is the Guardian of Allah^-azwj, and Caliph of Muhammad^-saww Rasool^-saww of Allah^-azwj truly, and his^-saww Caliphs are the Caliphs of Allah^-azwj.

وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ‏ عِلْمُهُ فِي قَلْبِهِ بِأَنَّ هَذَا [الْكَلَامَ‏] صَحِيحٌ- كَمَا قُلْتُهُ بِلِسَانِي‏.

And the righteous deeds raise it [35:10] – he knows in his heart that this speech is correct – just as he is saying it by his tongue’.

185 وَ قَالَ أَيْضاً ع‏ مِلْ‏ءُ الْأَرْضِ مِنَ الْعِبَادِ الْمُرَاءِينَ- لَا يَعْدِلُونَ عِنْدَ اللَّهِ شَيْخاً ضَئِيلًا زَمِناً يُخْلِصُ عِبَادَتَهُ.

S 185 – And he^-asws said as well: ‘The earth is filled from the show-off worshippers – they are not equated in the Presence of Allah^-azwj with an old man with an insignificant amount of his sincere worship’.

186 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏ أَفْضَلُ الْعِبَادَةِ الْإِخْلَاصُ‏.

S 186 – And Muhammad^-asws Bin Ali^-asws said: ‘The most superior of the worship is the sincere one’.

187 وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع‏ لَوْ سَلَكَ النَّاسُ وَادِياً وَ شِعْباً لَسَلَكْتُ وَادِيَ رَجُلٍ عَبَدَ اللَّهَ وَحْدَهُ خَالِصاً مُخْلِصاً.

S 187 – And Ali^-asws Bin Muhammad^-asws said: ‘If the people were to travels valleys and caves, I^-asws would travel with a man who worships Allah^-azwj alone purely, sincerely’.

188 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍ‏ ع‏ لَوْ جَعَلْتُ الدُّنْيَا كُلَّهَا لُقْمَةً وَاحِدَةً- لَقَمْتُهَا مَنْ يَعْبُدُ اللَّهَ خَالِصاً لَرَأَيْتُ أَنِّي مُقَصِّرٌ فِي حَقِّهِ، وَ لَوْ مَنَعْتُ الْكَافِرَ مِنْهَا حَتَّى يَمُوتَ جُوعاً وَ عَطَشاً، ثُمَّ أَذَقْتُهُ شَرْبَةً مِنَ الْمَاءِ لَرَأَيْتُ أَنِّي قَدْ أَسْرَفْتُ‏.

S 188 – And Al-Hassan^-asws Bin Ali^-asws said: ‘If the world were to be made into one morsel – and I feed it to the one who worships Allah^-azwj sincerely, I^-asws would see myself^-asws to have been deficient in his rights; and if I^-asws was to prevent the Kafirs from it until he is dying from hunger and thirst, then I^-asws give him a taste of drink from the water, I^-asws would see myself^-asws as having been extravagant’.

[في أن الوالدين محمد ص و علي ع:]

Re: The parents are Muhammad^-saww and Ali^-asws

و قال: [قال‏] الله عز و جل: وَ بِالْوالِدَيْنِ إِحْساناً.

And Allah^-azwj Mighty and Majestic Said: and the kindness with the parents [2:83].

189 قَالَ رَسُولُ اللَّهِ ص‏ أَفْضَلُ وَالِدَيْكُمْ وَ أَحَقُّهُمَا لِشُكْرِكُمْ مُحَمَّدٌ وَ عَلِيٌ‏.

S 189 – Rasool-Allah^-saww said: ‘The most superior of your parents and the most deserving of your thanking them are Muhammad^-saww and Ali^-asws’.

190 وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ أَنَا وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ، وَ لَحَقُّنَا عَلَيْهِمْ أَعْظَمُ مِنْ حَقِّ أَبَوَيْ وِلَادَتِهِمْ، فَإِنَّا نُنْقِذُهُمْ- إِنْ أَطَاعُونَا- مِنَ النَّارِ إِلَى دَارِ الْقَرَارِ، وَ نُلْحِقُهُمْ مِنَ الْعُبُودِيَّةِ بِخِيَارِ الْأَحْرَارِ.

S 190 – And Ali^-asws Bin Abu Talib^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘I^-saww and Ali^-asws are two fathers of this community, and our^-asws rights upon them are greater than the rights of their biological fathers, for we^-asws are retrieving them – if they obey us^-asws – from the Fire to the House of tranquillity, and we^-asws will save them from the slavery, with the good free ones’.

191 وَ قَالَتْ فَاطِمَةُ ع‏ أَبَوَا هَذِهِ الْأُمَّةِ مُحَمَّدٌ وَ عَلِيٌّ، يُقِيمَانِ أَوَدَهُمْ‏ وَ يُنْقِذَانِهِمْ مِنَ الْعَذَابِ الدَّائِمِ إِنْ أَطَاعُوهُمَا، وَ يُبِيحَانِهِمُ النَّعِيمَ الدَّائِمَ إِنْ وَافَقُوهُمَا.

S 191 – And (Syeda) Fatima^-asws said: ‘Two fathers of this community are Muhammad^-saww and Ali^-asws. They^-asws would both straighten their (Muslims’) crookedness and would be saving them (Muslims) from the perpetual Punishment if they were to obey them^-asws, and they^-asws would be taking them to the perpetual bliss if they act in accordance to them^-asws’.

192 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ مُحَمَّدٌ وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ، فَطُوبَى لِمَنْ كَانَ بِحَقِّهِمَا عَارِفاً، وَ لَهُمَا فِي كُلِّ أَحْوَالِهِ مُطِيعاً، يَجْعَلُهُ اللَّهُ مِنْ أَفْضَلِ سُكَّانِ جِنَانِهِ وَ يُسْعِدُهُ بِكَرَامَاتِهِ وَ رِضْوَانِهِ‏.

S 192 – And Al-Hassan^-asws Bin Ali^-asws said: ‘Muhammad^-saww and Ali^-asws are two fathers of this community. Therefore, beatitude is for the one who was recognising their^-asws rights, and was obedient to them^-asws in every state. Allah^-azwj would Make him to be from the most superior of the settlers of His^-azwj Gardens, and please him with His^-azwj Prestige and His^-azwj Pleasure’.

193 وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع‏ مَنْ عَرَفَ حَقَّ أَبَوَيْهِ الْأَفْضَلَيْنِ: مُحَمَّدٍ وَ عَلِيٍّ ع، وَ أَطَاعَهُمَا حَقَّ الطَّاعَةِ قِيلَ لَهُ: تَبَحْبَحْ فِي أَيِّ الْجِنَانِ شِئْتَ‏.

S 193 – And Al-Husayn^-asws Bin Ali^-asws said: ‘The one who recognises the right of the two superior fathers Muhammad^-saww and Ali^-asws, and obeys them^-asws as is the right of the obedience, it would be said to him, ‘Live comfortably in whichever of the Gardens you so desire to’.

194 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ إِنْ كَانَ الْأَبَوَانِ إِنَّمَا عَظُمَ حَقُّهُمَا عَلَى أَوْلَادهِمَا- لِإِحْسَانِهِمَا إِلَيْهِمْ، فَإِحْسَانُ مُحَمَّدٍ وَ عَلِيٍّ ع إِلَى هَذِهِ الْأُمَّةِ- أَجَلُّ وَ أَعْظَمُ فَهُمَا بِأَنْ يَكُونَا أَبَوَيْهِمْ أَحَقُ.

S 194 – And Ali^-asws Bin Al-Husayn^-asws said ‘If it was so that the two fathers rather were of greater rights upon their children – due to their favours, so the favours of Muhammad^-saww and Ali^-asws to this community is more plentiful and greater. Thus, they^-asws have become their fathers truly’.

195 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع‏ مَنْ أَرَادَ أَنْ يَعْرِفَ‏ كَيْفَ قَدْرُهُ عِنْدَ اللَّهِ، فَلْيَنْظُرْ كَيْفَ قَدْرُ أَبَوَيْهِ الْأَفْضَلِ عِنْدَهُ مُحَمَّدٍ وَ عَلِيٍّ ع‏.

S 195 – And Muhammad^-asws Bin Ali Al-Baqir^-asws said: ‘The one who intends that he recognises how much is his worth in the Presence of Allah^-azwj, so let him look how much he considers the worth of his two superior fathers with himself, Muhammad^-saww and Ali^-asws’.

196 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ مَنْ رَعَى حَقَّ أَبَوَيْهِ الْأَفْضَلَيْنِ: مُحَمَّدٍ وَ عَلِيٍّ ع لَمْ يَضُرَّهُ مَا أَضَاعَ مِنْ حَقِّ أَبَوَيْ نَفْسِهِ وَ سَائِرِ عِبَادِ اللَّهِ، فَإِنَّهُمَا ص يُرْضِيَانِهِمْ بِسَعْيِهِمَا.

S 196 – And Ja’far^-asws Bin Muhammad^-asws said: ‘The one who takes care of the rights of his two superior fathers, Muhammad^-saww and Ali^-asws, it would not harm him whatever he wasted from the rights of his own father and the (rights of) the rest of the servants of Allah^-azwj, for they^-asws both would be pleasing them by their^-asws efforts’.

197 وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ لَعِظَمُ‏ ثَوَابِ الصَّلَاةِ- عَلَى قَدْرِ تَعْظِيمِ الْمُصَلِّي أَبَوَيْهِ الْأَفْضَلَيْنِ: مُحَمَّدٍ وَ عَلِيٍّ ع‏.

S 197 – And Musa^-asws Bin Ja’far^-asws said: ‘The greatness of the Rewards of the Salat is upon a measurement of the reverence of the praying one to the two superior fathers, Muhammad^-saww and Ali^-asws’.

198 وَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ أَ مَا يَكْرَهُ أَحَدُكُمْ أَنْ يُنْفَى عَنْ أَبِيهِ وَ أُمِّهِ اللَّذَيْنِ وَلَدَاهُ قَالُوا: بَلَى وَ اللَّهِ. قَالَ: فَلْيَجْتَهِدْ أَنْ لَا يُنْفَى عَنْ أَبِيهِ وَ أُمِّهِ‏ اللَّذَيْنِ هُمَا أَبَوَاهُ‏ أَفْضَلَ مِنْ أَبَوَيْ نَفْسِهِ‏.

S 198 – And Ali^-asws Bin Musa Al-Reza^-asws said: ‘Don’t you dislike to be separated from his father and his mother, those that gave him birth?’ They said, ‘Yes’. He^-asws said: ‘So let him strive that he should not be separated from his father and his mother, those who are his superior fathers (Muhammad^-saww and Ali^-asws) than his own father’.

199 وَ قَالَ مُحَمَّدُ بْنُ عَلِيِّ [بْنِ مُوسَى‏] ع حِينَ قَالَ رَجُلٌ بِحَضْرَتِهِ: إِنِّي لَأُحِبُّ مُحَمَّداً وَ عَلِيّاً حَتَّى لَوْ قُطِعْتُ إِرْباً إِرْباً، أَوْ قُرِضْتُ لَمْ أَزُلْ عَنْهُ.

S 199 – And Muhammad^-asws Bin Ali^-asws Bin Musa^-asws said when a man said in his^-asws presence, ‘I love Muhammad^-saww and Ali^-asws to the extent that if I were to be cut into pieces and pieces, or sawed, I would not cease from it’.

قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع: لَا جَرَمَ أَنَّ مُحَمَّداً وَ عَلِيّاً يُعْطِيَانِكَ‏ مِنْ أَنْفُسِهِمَا- مَا تُعْطِيهِمَا [أَنْتَ‏] مِنْ نَفْسِكَ إِنَّهُمَا لَيَسْتَدْعِيَانِ لَكَ فِي يَوْمِ فَصْلِ الْقَضَاءِ- مَا لَا يَفِي مَا بَذَلْتَهُ لَهُمَا- بِجُزْءٍ مِنْ مِائَةِ أَلْفِ أَلْفِ جُزْءٍ مِنْ ذَلِكَ‏.

Muhammad^-asws Bin Ali^-asws said: ‘There is no doubt that Muhammad^-saww and Ali^-asws would give you what you give to them^-asws from yourself. They^-asws would be calling for you, during the Day of the Decisive Judgment – what your efforts did not equate to – by one part from one million parts from that’.

200 وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع‏ مَنْ لَمْ يَكُنْ وَالِدَا دِينِهِ مُحَمَّدٌ وَ عَلِيٌّ ع أَكْرَمَ عَلَيْهِ- مِنْ وَالِدَيْ نَسَبِهِ، فَلَيْسَ مِنَ اللَّهِ فِي حِلٍّ وَ لَا حَرَامٍ، وَ لَا كَثِيرٍ وَ لَا قَلِيلٍ‏.

S 200 – And Ali^-asws Bin Muhammad^-asws said: ‘The one who does not happen to be more honouring to the two fathers of his Religion, Muhammad^-saww and Ali^-asws, than his own parents, so he isn’t from Allah^-azwj in a Permissible, nor a Prohibited, nor more, nor little’.

201 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ مَنْ آثَرَ طَاعَةَ أَبَوَيْ دِينِهِ: مُحَمَّدٍ وَ عَلِيٍّ ع عَلَى طَاعَةِ أَبَوَيْ نَسَبِهِ، قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ: لَأُوثِرَنَّكَ كَمَا آثَرْتَنِي‏ وَ لَأُشَرِّفَنَّكَ بِحَضْرَةِ أَبَوَيْ دِينِكَ، كَمَا شَرَّفْتَ نَفْسَكَ بِإِيثَارِ حُبِّهِمَا- عَلَى حُبِّ أَبَوَيْ نَسَبِكَ‏.

S 201 – (Imam Hassan Al-Askari^-asws said): ‘And Al-Hassan^-asws Bin Ali^-asws said: ‘The one who prefers the obedience to the two fathers^-asws of his Religion – Muhammad^-saww and Ali^-asws, over the obedience of the father linked to him (biologically), Allah^-azwj Mighty and Majestic Says to him: “I^-azwj shall Prefer you just as you preferred Me^-azwj and I^-azwj shall Ennoble you by the presence of the two fathers^-asws of your Religion, just as you ennobled yourself by preferring their^-asws love over the love of the father linked to you”.

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: وَ ذِي الْقُرْبى‏ فَهُمْ مِنْ قَرَابَاتِكَ مِنْ أَبِيكَ وَ أُمِّكَ، قِيلَ لَكَ: اعْرِفْ حَقَّهُمْ كَمَا أُخِذَ الْعَهْدُ بِهِ عَلَى بَنِي إِسْرَائِيلَ، وَ أُخِذَ عَلَيْكُمْ مَعَاشِرَ أُمَّةِ مُحَمَّدٍ ص بِمَعْرِفَةِ حَقِّ قَرَابَاتِ مُحَمَّدٍ ص الَّذِينَ هُمُ الْأَئِمَّةُ بَعْدَهُ، وَ مَنْ يَلِيهِمْ بَعْدُ مِنْ خِيَارِ أَهْلِ دِينِهِمْ‏.

And as for His^-azwj Words, the Mighty and Majestic and the ones with relationship [2:83] – so they are from your relatives of your father and your mother. He^-azwj Said to you – recognise their^-asws rights just as the Covenant was Taken upon the Children of Israel, and Taken upon you all, group of community of Muhammad^-saww, with recognising the rights of the relatives of Muhammad^-saww, they are the Imams^-asws from after him^-saww, and ones who follow them afterwards, from the good people of their^-asws Religion’’.

[الحث على رعاية حق قرابات أبوي الدين:]

The urging upon taking care of the rights of the relatives of the two fathers^-asws of the Religion.

202 قَالَ الْإِمَامُ ع: قَالَ رَسُولُ اللَّهِ ص‏ مَنْ رَعَى حَقَّ قَرَابَاتِ أَبَوَيْهِ- أُعْطِيَ فِي الْجَنَّةِ أَلْفَ‏ دَرَجَةٍ، بُعْدُ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ حُضْرُ الْفَرَسِ الْجَوَادِ الْمِحْضِيرِمِائَةَ، سَنَةٍ- إِحْدَى الدَّرَجَاتِ مِنْ فِضَّةٍ، وَ الْأُخْرَى مِنْ ذَهَبٍ، وَ الْأُخْرَى مِنْ لُؤْلُؤٍ وَ الْأُخْرَى مِنْ زُمُرُّدٍ، وَ الْأُخْرَى مِنْ زَبَرْجَدٍ، وَ الْأُخْرَى مِنْ مِسْكٍ، وَ الْأُخْرَى مِنْ عَنْبَرٍ وَ الْأُخْرَى مِنْ كَافُورٍ، فَتِلْكَ الدَّرَجَاتُ مِنْ هَذِهِ الْأَصْنَافِ.

S 202 – The Imam (Hassan Al-Askari^-asws) said: ‘Rasool-Allah^-saww said: ‘The one who take care of the right of the relatives of his parents  – would be Granted in the Paradise, a thousand levels, the distance between every two levels being sprint of a steed horse a sprinting of one hundred years – one of the levels would be of silver, and another of gold, and another of pearls, and another of emeralds, and another of aquamarine, and another of musk, and another of amber, and another of camphor. So those levels would be of these qualities.

وَ مَنْ رَعَى حَقَّ قُرْبَى مُحَمَّدٍ وَ عَلِيٍّ ع أُوتِيَ مِنْ فَضَائِلِ الدَّرَجَاتِ وَ زِيَادَةِ الْمَثُوبَاتِ- عَلَى قَدْرِ زِيَادَةِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ ع عَلَى أَبَوَيْ نَفْسِهِ‏.

And the one who takes care of the rights of the relatives of Muhammad^-saww and Ali^-asws, would be Given from the superior levels and additional Rewards – in accordance of the additional preference of Muhammad^-saww and Ali^-asws over his own parents’.

203 وَ قَالَتْ فَاطِمَةُ ع لِبَعْضِ النِّسَاءِ أَرْضِي أَبَوَيْ دِينِكِ مُحَمَّداً وَ عَلِيّاً بِسَخَطِ أَبَوَيْ نَسَبِكِ‏ وَ لَا تُرْضِي أَبَوَيْ نَسَبِكِ بِسَخَطِ أَبَوَيْ دِينِكِ، فَإِنَّ أَبَوَيْ نَسَبِكِ إِنْ سَخِطَا أَرْضَاهُمَا مُحَمَّدٌ وَ عَلِيٌّ ع بِثَوَابِ جُزْءٍ مِنْ أَلْفِ أَلْفِ جُزْءٍ مِنْ سَاعَةٍ مِنْ طَاعَاتِهِمَا.

S 203 – And (Syeda) Fatima^-asws said to one of the women: ‘Please the two fathers of your Religion, Muhammad^-saww and Ali^-asws (even if) be angering your own parents, and do not please your own parents by angering the two fathers^-asws of your Religion, for if your biological parents are angered, Muhammad^-saww and Ali^-asws would please them by the Rewards of one part in a million from a moment from your being in obedience to them^-asws.

وَ إِنَّ أَبَوَيْ دِينِكِ [مُحَمَّداً وَ عَلِيّاً] إِنْ سَخِطَا- لَمْ يَقْدِرْ أَبَوَا نَسَبِكِ أَنْ يُرْضِيَاهُمَا لِأَنَّ ثَوَابَ طَاعَاتِ أَهْلِ الدُّنْيَا كُلِّهِمْ- لَا يَفِي بِسَخَطِهِمَا.

And that the two fathers of your Religion, Muhammad^-saww and Ali^-asws, if they^-asws are angered, your biological parents would not be able to please them^-asws, because the Rewards of being in obedience to the people of the world, all of them, would not suffice with their^-asws anger’.

204 وَ قَالَ الْحَسَنُ‏ بْنُ عَلِيٍّ ع‏ عَلَيْكَ بِالْإِحْسَانِ إِلَى قَرَابَاتِ أَبَوَيْ دِينِكَ: مُحَمَّدٍ وَ عَلِيٍّ، وَ إِنْ أَضَعْتَ قَرَابَاتِ أَبَوَيْ نَسَبِكَ،

S 204 – Al Hassan Bin Ali^-asws said: ‘Upon you is with being good to the relatives of the fathers of your Religion, Muhammad^-saww and Ali^-asws, and even if (the rights of) your own parents are wasted.

وَ إِيَّاكَ وَ إِضَاعَةَ قَرَابَاتِ أَبَوَيْ دِينِكَ: بِتَلَافِي قَرَابَاتِ أَبَوَيْ نَسَبِكَ، فَإِنَّ شُكْرَ هَؤُلَاءِ إِلَى أَبَوَيْ دِينِكَ: مُحَمَّدٍ وَ عَلِيٍّ ع أَثْمَرُ لَكَ مِنْ شُكْرِ هَؤُلَاءِ إِلَى أَبَوَيْ نَسَبِكَ، إِنَّ قَرَابَاتِ أَبَوَيْ دِينِكَ إِذَا شَكَرُوكَ عِنْدَهُمَا- بِأَقَلِّ قَلِيلِ نَظَرِهِمَا لَكَ يَحُطُّ عَنْكَ ذُنُوبَكَ- وَ لَوْ كَانَتْ‏ مِلْ‏ءَ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ.

And beware of wasting (the rights of) the relatives of the fathers of your Religion (Muhammad^-saww and Ali^-asws) by avoiding the relatives of your own parents, for the gratefulness of these to the fathers of your Religion, Muhammad^-saww and Ali^-asws, would bear fruit for you, from the gratefulness of them^-asws to your own parents. If the relatives of the fathers^-asws of your Religion were to thank you in their^-asws presence, with the smallest of the small of their^-asws looks at you, it would delete your sins from you – and even if they were what could fill what is between the soil to the Throne.

وَ إِنَّ قَرَابَاتِ أَبَوَيْ نَسَبِكَ إِنْ شَكَرُوكَ عِنْدَهُمَا، وَ قَدْ ضَيَّعْتَ قَرَابَاتِ أَبَوَيْ دِينِكَ لَمْ يُغْنِيَا عَنْكَ فَتِيلًا.

And if the relatives of your own parents were to thank you in their^-asws presence, and you had wasted (the rights of) the relatives of the fathers^-asws of your Religion, it would not avail from you even the husk of a date stone’.

205 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ حَقُّ قَرَابَاتِ أَبَوَيْ دِينِنَا: مُحَمَّدٍ وَ عَلِيٍّ وَ أَوْلِيَائِهِمَا أَحَقُّ مِنْ قَرَابَاتِ أَبَوَيْ نَسَبِنَا، إِنَّ أَبَوَيْ دِينِنَا يُرْضِيَانِ عَنَّا أَبَوَيْ نَسَبِنَا وَ أَبَوَيْ نَسَبِنَا لَا يَقْدِرَانِ أَنْ يُرْضِيَا عَنَّا أَبَوَيْ دِينِنَا: مُحَمَّدٌ وَ عَلِيٌّ ع.

S 205 – And Ali^-asws Bin Al-Husayn^-asws said: ‘The rights of the relatives of the two fathers of our Religion (Muhammad^-saww and Ali^-asws and their^-asws friends are more rightful than the relatives of our biological parents. The two fathers^-asws of our Religion would please our biological parents on our behalf, and our biological parents would not be able to please the two fathers^-asws of our Religion, Muhammad^-saww and Ali^-asws, on our behalf.

206 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏ مَنْ كَانَ أَبَوَا دِينِهِ: مُحَمَّدٌ وَ عَلِيٌّ ع آثَرَ لَدَيْهِ، وَ قَرَابَاتُهُمَا أَكْرَمَ [عَلَيْهِ‏] مِنْ أَبَوَيْ نَسَبِهِ‏ وَ قَرَابَاتِهِمَا- قَالَ اللَّهُ تَعَالَى [لَهُ‏]: فَضَّلْتَ الْأَفْضَلَ، لَأَجْعَلَنَّكَ الْأَفْضَلَ، وَ آثَرْتَ الْأَوْلَى بِالْإِيثَارِ، لَأَجْعَلَنَّكَ بِدَارِ قَرَارِي، وَ مُنَادَمَةِ أَوْلِيَائِي أَوْلَى.

S 206 – Muhammad^-asws Bin Ali^-asws said: ‘The one to whom the two fathers^-asws of his Religion, Muhammad^-saww and Ali^-asws were more preferable to him, and their^-asws relatives were more prestigious unto him than his own parents and their relatives – Allah^-azwj the Exalted would Say to him: “You preferred the superior, I^-azwj shall Make you the superior, and you preferred the foremost with the preference, I^-azwj shall Make you to be foremost in My^-azwj House of tranquillity, and a companion of My^-azwj friends”’.

207 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ مَنْ ضَاقَ عَنْ قَضَاءِ حَقِّ قَرَابَةِ أَبَوَيْ دِينِهِ وَ أَبَوَيْ نَسَبِهِ، وَ قَدَحَ كُلُّ وَاحِدٍ مِنْهُمَا فِي الْآخَرِ، فَقَدَّمَ قَرَابَةَ أَبَوَيْ دِينِهِ عَلَى قَرَابَةِ أَبَوَيْ نَسَبِهِ. قَالَ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ: كَمَا قَدَّمَ قَرَابَةَ أَبَوَيْ دِينِهِ فَقَدِّمُوهُ إِلَى جِنَانِي، فَيَزْدَادُ فَوْقَ مَا كَانَ أَعَدَّ لَهُ مِنَ الدَّرَجَاتِ أَلْفَ أَلْفِ ضِعْفِهَا.

S 207 – And Ja’far^-asws Bin Muhammad^-asws said: ‘The one who is too straitened from fulfilling the rights of the relatives of the two fathers^-asws of his Religion and his own parents, and criticises each one of them regarding the other, giving priority to the relatives of the two fathers^-asws of his Religion over the relatives of his own parents, Allah^-azwj Mighty and Majestic would be Saying on the Day of Judgment: “Just as he prioritised the relatives of the two fathers^-asws of his Religion (Muhammad^-saww and Ali^-asws), to prioritise him to My^-azwj Gardens!” So he would be increased with above what had been (originally) prepared for him from the levels, a million fold’.

208 وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ وَ قَدْ قِيلَ لَهُ: إِنَّ فُلَاناً كَانَ لَهُ أَلْفُ دِرْهَمٍ عُرِضَتْ عَلَيْهِ بِضَاعَتَانِ- يَشْتَرِيهِمَا لَا تَتَّسِعُ بِضَاعَتُهُ لَهُمَا، فَقَالَ: أَيُّهُمَا أَرْبَحُ [لِي‏] فَقِيلَ لَهُ: هَذَا يَفْضُلُ رِبْحُهُ عَلَى هَذَا بِأَلْفِ ضِعْفٍ.

S 208 – And Musa^-asws Bin Ja’far^-asws said, and it had been said to him^-asws, ‘So and so had a thousand Dirhams (and) two deals were presented to him, not having the capacity to buy both of them, so he says, ‘Which of the two is more profitable to me’. It is said to him, ‘This deal is more profitable than this by a thousand times’.

قَالَ ع: أَ لَيْسَ يَلْزَمُهُ فِي عَقْلِهِ أَنْ يُؤْثِرَ الْأَفْضَلَ قَالُوا: بَلَى. قَالَ: فَهَكَذَا إِيْثَارُ قَرَابَةِ أَبَوَيْ دِينِهِ: مُحَمَّدٍ وَ عَلِيٍّ ع، أَفْضَلُ ثَوَاباً بِأَكْثَرَ مِنْ ذَلِكَ، لِأَنَّ فَضْلَهُ عَلَى قَدْرِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ عَلَى أَبَوَيْ نَسَبِهِ.

He^-asws said: ‘Does it not compel him in his mind that he should prefer the superior (deal)?’ They said, ‘Yes’. He^-asws said: ‘So similar to that, his preferring the relatives of the two fathers^-asws of his Religion Muhammad^-saww and Ali^-asws would be of superior Rewards by more than that, because its merit is upon a measurement of preferring Muhammad^-asws and Ali^-asws over his own parents’.

209 وَ قِيلَ لِلرِّضَا ع: أَ لَا نُخْبِرُكَ بِالْخَاسِرِ الْمُتَخَلِّفِ قَالَ: مَنْ هُوَ قَالُوا: فُلَانٌ بَاعَ دَنَانِيرَهُ بِدَرَاهِمَ أَخَذَهَا، فَرَدَّ مَالَهُ مِنْ عَشَرَةِ آلَافِ دِينَارٍ، إِلَى عَشَرَةِ آلَافِ دِرْهَمٍ.

S 209 – And it was said to Al-Reza^-asws, ‘Shall we inform you with the loser, the retard?’ He^-asws said: ‘Who is he?’ They said, ‘So and so sold his Dinars for the Dirhams he took. So he returned his wealth from tend thousand Dinars (back) to ten thousand Dirhams’.

قَالَ ع: بَدْرَةٌ بَاعَهَا بِأَلْفِ دِرْهَمٍ، أَ لَمْ يَكُنْ أَعْظَمَ تَخَلُّفاً وَ حَسْرَةً قَالُوا: بَلَى. قَالَ: أَ لَا أُنَبِّئُكُمْ بِأَعْظَمَ مِنْ هَذَا تَخَلُّفاً وَ حَسْرَةً قَالُوا: بَلَى.

He^-asws said: ‘Ten thousand Dirhams, by selling it with a thousand Dirhams, would he not happen to be a greater retard and loser?’ They said, ‘Yes’. He^-asws said: ‘Shall I^-asws inform you of a greater retard and loser than that, and of (greater) regret?’ They said, ‘Yes’.

قَالَ: أَ رَأَيْتُمْ لَوْ كَانَ لَهُ أَلْفُ جَبَلٍ مِنْ ذَهَبٍ- بَاعَهَا بِأَلْفِ حَبَّةٍ مِنْ زَيْفٍ، أَ لَمْ يَكُنْ أَعْظَمَ تَخَلُّفاً وَ أَعْظَمَ مِنْ هَذَا حَسْرَةً قَالُوا: بَلَى. قَالَ: أَ فَلَا أُنَبِّئُكُمْ بِمَنْ هُوَ أَشَدُّ مِنْ هَذَا تَخَلُّفاً، وَ أَعْظَمُ مِنْ هَذَا حَسْرَةً قَالُوا: بَلَى.

He^-asws said: ‘Are you seeing, if he had a thousand mountains of gold, (and) he sells it for a thousand artificial beads, would he not happen to be a greater retard and of a greater than this of regret?’ They said, ‘Yes’. He^-asws said: ‘So shall I^-asws inform you with the one who is an even more severely retarded, and of greater than this of regret?’ They said, ‘Yes’.

قَالَ: مَنْ آثَرَ فِي الْبِرِّ وَ الْمَعْرُوفِ [قَرَابَةَ أَبَوَيْ نَسَبِهِ‏] عَلَى قَرَابَةِ أَبَوَيْ دِينِهِ: مُحَمَّدٍ وَ عَلِيٍّ ع لِأَنَّ فَضْلَ قَرَابَاتِ مُحَمَّدٍ وَ عَلِيٍّ أَبَوَيْ دِينِهِ- عَلَى قَرَابَاتِ [أَبَوَيْ‏] نَسَبِهِ أَفْضَلُ- مِنْ فَضْلِ أَلْفِ جَبَلِ [من‏] ذَهَبٍ عَلَى أَلْفِ حَبَّةٍ زَائِفٍ.

He^-asws said: ‘The one who prefers regarding the righteousness and the goodness, the relatives of his own parents over the relatives of the fathers of his Religion, Muhammad^-saww and Ali^-asws, because the merits of the relatives of Muhammad^-saww and Ali^-asws, the two fathers^-asws of his Religion, over the relatives of his own parents, is superior than the excess of a thousand mountains of gold over a thousand artificial beads’.

210 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا ع‏ مَنِ اخْتَارَ قَرَابَاتِ أَبَوَيْ دِينِهِ: مُحَمَّدٍ وَ عَلِيٍّ ع عَلَى قَرَابَاتِ أَبَوَيْ نَسَبِهِ- اخْتَارَهُ اللَّهُ تَعَالَى عَلَى رُءُوسِ الْأَشْهَادِ يَوْمَ التَّنَادِ وَ شَهَرَهُ بِخِلَعِ كَرَامَاتِهِ، وَ شَرَّفَهُ بِهَا عَلَى الْعِبَادِ- إِلَّا مَنْ سَاوَاهُ فِي فَضَائِلِهِ أَوْ فَضْلِهِ‏.

S 210 – And Muhammad^-asws Bin Ali Al-Reza^-asws said: ‘The one who chooses the relatives of the two fathers of his Religion, Muhammad^-saww and Ali^-asws, over the relatives of his own parents, Allah^-azwj the Exalted would Choose over the chiefs of the people on the Day of Judgment, and Make him famous for his benevolence, and Ennoble him with it upon the servants – except for the ones besides him in his merits or his preference’.

211 وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع‏ إِنَّ مِنْ إِعْظَامِ جَلَالِ اللَّهِ إِيْثَارَ قَرَابَةِ أَبَوَيْ دِينِكَ: مُحَمَّدٍ وَ عَلِيٍّ ع عَلَى قَرَابَةِ أَبَوَيْ نَسَبِكَ، وَ إِنَّ مِنَ التَّهَاوُنِ بِجَلَالِ اللَّهِ- إِيْثَارَ قَرَابَةِ أَبَوَيْ نَسَبِكَ عَلَى قَرَابَةِ أَبَوَيْ دِينِكَ: مُحَمَّدٍ وَ عَلِيٍّ ع.

S 211 – And Ali^-asws Bin Muhammad^-asws Said: ‘From the reverence of the Majesty of Allah^-azwj, is to prefer the relatives of the two fathers of your Religion, Muhammad^-saww and Ali^-asws over the relatives of your own parents; and that from the disrespect of the Majesty of Allah^-azwj, is to prefer the relatives of your own parents over the relatives of the two fathers of your Religion, Muhammad^-saww and Ali^-asws’.

212 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ إِنَّ رَجُلًا جَاعَ عِيَالُهُ، فَخَرَجَ يَبْغِي لَهُمْ مَا يَأْكُلُونَ، فَكَسَبَ دِرْهَماً، فَاشْتَرَى بِهِ خُبْزاً وَ إِدَاماً، فَمَرَّ بِرَجُلٍ وَ امْرَأَةٍ مِنْ قَرَابَاتِ مُحَمَّدٍ وَ عَلِيٍّ ع فَوَجَدَهُمَا جَائِعَيْنِ.

S 212 – And Al-Hassan^-asws Bin Ali^-asws said: ‘A man had hungry dependents, so he went out seeking for them what they could eat. He earned a Dirham and bought some bread and sauce with it. Then he passed by a man and a woman from the relatives of Muhammad^-saww and Ali^-asws, and he found them both to be hungry.

فَقَالَ: هَؤُلَاءِ أَحَقُّ مِنْ قَرَابَاتِي. فَأَعْطَاهُمَا إِيَّاهُ، وَ لَمْ يَدْرِ بِمَا ذَا يَحْتَجُّ فِي مَنْزِلِهِ فَجَعَلَ يَمْشِي رُوَيْداً يَتَفَكَّرُ فِيمَا يَعْتَلُ‏ بِهِ عِنْدَهُمْ- وَ يَقُولُ لَهُمْ مَا فَعَلَ بِالدِّرْهَمِ، إِذْ لَمْ يَجِئْهُمْ بِشَيْ‏ءٍ.

So he said, ‘They are more rightful than my own relatives’, and he gave it (the food) to them, and did not know with what he could (fulfil) the needs in his house. So he went on walking slowly, thinking regarding what excuse he can give within their presence – and he would have to be saying to them what he did with the Dirham, when he did not come to them with anything.

فَبَيْنَا هُوَ مُتَحَيِّرٌ فِي طَرِيقِهِ إِذَا بِفَيْجٍ يَطْلُبُهُ، فَدُلَّ عَلَيْهِ، فَأَوْصَلَ إِلَيْهِ كِتَاباً مِنْ مِصْرَ، وَ خَمْسِمِائَةِ دِينَارٍ فِي صُرَّةٍ، وَ قَالَ: هَذِهِ بَقِيَّةُ [مَالِكَ‏] حَمَلْتُهُ إِلَيْكَ مِنْ مَالِ ابْنِ عَمِّكَ، مَاتَ بِمِصْرَ، وَ خَلَّفَ مِائَةَ أَلْفِ دِينَارٍ- عَلَى تُجَّارِ مَكَّةَ وَ الْمَدِينَةِ، وَ عَقَاراً كَثِيراً، وَ مَالًا بِمِصْرَ بِأَضْعَافِ ذَلِكَ.

So while he was confused in his way, when there was a man seeking him. So he was pointed upon, and he gave him a letter from Egypt, and five hundred Dinars in a bag, and said, ‘This is a remnant of your wealth which I carried over to you from the wealth of your cousin who died in Egypt, and he left behind wealth of one hundred thousand Dinars upon the businessmen of Makkah and Al-Medina, and a lot of properties, and (more) wealth in Egypt in addition to that’.

فَأَخَذَ الْخَمْسَمِائَةِ دِينَارٍ وَ وَسَّعَ عَلَى عِيَالِهِ، وَ نَامَ لَيْلَتَهُ. فَرَأَى رَسُولَ اللَّهِ ص وَ عَلِيّاً ع، فَقَالا لَهُ: كَيْفَ تَرَى إِغْنَاءَنَا لَكَ- لَمَّا آثَرْتَ قَرَابَتَنَا عَلَى قَرَابَتِكَ

So he took the five hundred Dinars and spent lavishly upon his dependents, and slept his night. He saw Rasool-Allah^-saww and Ali^-asws (in his dream), and they^-asws said to him: ‘How do you see our^-asws enriching you due to your preferring our^-asws relatives over your own relatives’.

[ثُمَ‏] لَمْ يَبْقَ بِالْمَدِينَةِ وَ لَا بِمَكَّةَ مِمَّنْ عَلَيْهِ شَيْ‏ءٌ- مِنَ الْمِائَةِ أَلْفِ دِينَارٍ إِلَّا أَتَاهُ مُحَمَّدٌ وَ عَلَيٌّ فِي مَنَامِهِ- وَ قَالا لَهُ: إِمَّا بَكَّرْتَ بِالْغَدَاةِ عَلَى فُلَانٍ بِحَقِّهِ- مِنْ مِيرَاثِ ابْنِ عَمِّهِ وَ إِلَّا بَكَّرْنَا عَلَيْكَ بِهَلَاكِكَ وَ اصْطِلَامِكَ: وَ إِزَالَةِ نِعَمِكَ، وَ إِبَانَتِكَ مِنْ حَشَمِكَ‏.

Then there did not remain in Al Medina nor in Makkah, from the ones upon whom was something (debt) from the one hundred thousand Dinars, except Muhammad^-saww and Ali^-asws came (in their dreams) and said to them: ‘Rise up early tomorrow morning and pay back upon so and so his right, from the inheritance of his cousin, or else we^-asws would rise up early upon you with your destruction you ruination, and your bounties would decline you would lose your servants’.

فَأَصْبَحُوا كُلُّهُمْ وَ حَمَلُوا إِلَى الرَّجُلِ مَا عَلَيْهِمْ- حَتَّى حَصَلَ عِنْدَهُ مِائَةُ أَلْفِ دِينَارٍ وَ مَا تُرِكَ أَحَدٌ بِمِصْرَ مِمَّنْ لَهُ عِنْدَهُ مَالٌ- إِلَّا وَ أَتَاهُ مُحَمَّدٌ وَ عَلِيٌّ ع فِي مَنَامِهِ، وَ أَمَرَاهُ‏ أَمْرَ تَهَدُّدٍ بِتَعْجِيلِ مَالِ الرَّجُلِ- أَسْرَعَ مَا يَقْدِرُ عَلَيْهِ.

So all of them came in the morning carrying over to the man whatever was upon him – until there was collected in his presence, one hundred thousand Dinars; and there did not leave anyone in Egypt, from the ones for whom was wealth with him, except Muhammad^-saww and Ali^-asws came to him in his dream and ordered him with a threatening order to make haste with the wealth of the man, and quickly as he could possibly do so.

وَ أَتَى مُحَمَّدٌ وَ عَلِيٌّ ع هَذَا الْمُؤْثِرَ لِقَرَابَةِ رَسُولِ اللَّهِ ص فِي مَنَامِهِ فَقَالا لَهُ: كَيْفَ رَأَيْتَ صُنْعَ اللَّهِ لَكَ قَدْ أَمَرْنَا مَنْ فِي مِصْرَ أَنْ يُعَجِّلَ إِلَيْكَ مَالَكَ، أَ فَنَأْمُرُ حَاكِمَهَا بِأَنْ يَبِيعَ عَقَارَكَ وَ أَمْلَاكَكَ- وَ يُسَفْتِجَ‏ إِلَيْكَ بِأَثْمَانِهَا لِتَشْتَرِيَ بَدَلَهَا مِنَ الْمَدِينَةِ قَالَ: بَلَى.

And Muhammad^-saww and Ali^-asws came to this (the one) who preferred the relatives of Rasool-Allah^-saww in his dream, and they^-asws said to him: ‘How do you see the Dealing of Allah^-azwj for you? We^-asws have ordered the ones in Egypt that he makes haste to you with your wealth. Shall we^-asws order its judges with selling your properties and your chattels (inherited), and transfer its price over to you in exchange from Al-Medina?’ He said, ‘Yes’.

فَأَتَى مُحَمَّدٌ وَ عَلِيٌّ ع حَاكِمَ مِصْرَ فِي مَنَامِهِ- فَأَمَرَاهُ أَنْ يَبِيعَ عَقَارَهُ، وَ السَّفْتَجَةَ بِثَمَنِهِ إِلَيْهِ، فَحَمَلَ إِلَيْهِ مِنْ تِلْكَ الْأَثْمَانِ ثَلَاثَمِائَةِ أَلْفِ دِينَارٍ، فَصَارَ أَغْنَى مَنْ بِالْمَدِينَةِ.

So Muhammad^-saww and Ali^-asws came to the judge of Egypt in a dream, and they^-asws ordered him to sell his properties and transfer its price over to him. So there was carried over to him from those prices, three hundred thousand Dinars, and he became from the richest ones in Al-Medina.

ثُمَّ أَتَاهُ رَسُولُ اللَّهِ ص، فَقَالَ: يَا عَبْدَ اللَّهِ- هَذَا جَزَاؤُكَ فِي الدُّنْيَا عَلَى إِيثَارِ قَرَابَتِي عَلَى قَرَابَتِكَ، وَ لَأُعْطِيَنَّكَ فِي الْآخِرَةِ بَدَلَ كُلِّ حَبَّةٍ مِنْ هَذَا الْمَالِ- فِي الْجَنَّةِ أَلْفَ قَصْرٍ أَصْغَرُهَا أَكْبَرُ مِنَ الدُّنْيَا، مَغْرِزُ إِبْرَةٍ مِنْهَا خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا.

Then Rasool-Allah^-saww came to him (in his dream) and he^-saww said: ‘O servant of Allah^-azwj! This is your recompense in the world upon preferring my^-saww relatives over your own relatives, and you shall be given in the Hereafter, in exchange of each grain from this wealth, in the Paradise, a thousand castles, the smallest of these being bigger than the world, an insertion (eye) of a needle from it being better than the world and whatever is in it’.

213 وَ قَالَ الْإِمَامُ ع‏ وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: وَ الْيَتامى‏ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ: حَثَّ اللَّهُ عَزَّ وَ جَلَّ عَلَى بِرِّ الْيَتَامَى- لِانْقِطَاعِهِمْ عَنْ آبَائِهِمْ.

S 213 – And the Imam^-asws said: ‘And as for the Words of the Mighty and Majestic: and the orphans [2:83] – Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Urges upon the righteousness with the orphans – the ones cut off from their fathers.

فَمَنْ صَانَهُمْ صَانَهُ اللَّهُ، وَ مَنْ أَكْرَمَهُمْ أَكْرَمَهُ اللَّهُ، وَ مَنْ مَسَحَ يَدَهُ بِرَأْسِ يَتِيمٍ رِفْقاً بِهِ- جَعَلَ اللَّهُ لَهُ فِي الْجَنَّةِ بِكُلِّ شَعْرَةٍ مَرَّتْ تَحْتَ يَدِهِ قَصْراً- أَوْسَعَ مِنَ الدُّنْيَا بِمَا فِيهَا وَ فِيهَا مَا تَشْتَهِي‏ الْأَنْفُسُ وَ تَلَذُّ الْأَعْيُنُ‏، وَ هُمْ فِيهَا خَالِدُونَ‏.

So the one who protects them, Allah^-azwj will Protect him, and the one who honours them, Allah^-azwj will Honour him, and the one who wipes his hand upon the head of an orphan being kind with him, Allah^-azwj would Make for him a castle in the Paradise, for every hair which passed under his hand, being more capacious than the world with whatever is in it, and therein would be whatever the soul desires and the pleases the eye, and they would be in it eternally.

[في أن اليتيم الحقيقي هو المنقطع عن الإمام ع:]

Re: ‘The actual orphan, he is the one cut off from the Imam^-asws.

214 وَ قَالَ الْإِمَامُ ع‏ وَ أَشَدُّ مِنْ يُتْمِ هَذَا الْيَتِيمِ، يَتِيمٌ [يَنْقَطِعُ‏] عَنْ إِمَامِهِ لَا يَقْدِرُ عَلَى الْوُصُولِ إِلَيْهِ، وَ لَا يَدْرِي كَيْفَ حُكْمُهُ فِيمَا يُبْتَلَى بِهِ مِنْ شَرَائِعِ دِينِهِ.

S 214 – And the most severely orphaned is this orphan, the one orphaned (cut off) from his Imam^-asws, not being able upon arriving to him^-asws, and he does not know how his^-asws decision is regarding what he is involved with from the Laws of his Religion.

أَلَا فَمَنْ كَانَ مِنْ شِيعَتِنَا عَالِماً بِعُلُومِنَا، وَ هَذَا الْجَاهِلُ بِشَرِيعَتِنَا- الْمُنْقَطِعُ عَنْ مُشَاهَدَتِنَا يَتِيمٌ‏ فِي حِجْرِهِ، أَلَا فَمَنْ هَدَاهُ وَ أَرْشَدَهُ وَ عَلَّمَهُ شَرِيعَتَنَا- كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى. حَدَّثَنِي بِذَلِكَ أَبِي، عَنْ آبَائِهِ، عَنْ رَسُولِ اللَّهِ ص‏.

Indeed! So the one who was from our^-asws Shias, a knower of our^-asws teachings, and this (other one) is the ignorant one with our^-asws Laws, the one cut off from witnessing us^-asws, is an orphan in his lap. Indeed! So the one who guides him and set him on the right path, and teaches him our^-asws Laws – would be with us^-asws among the lofty friends. My^-asws father^-asws narrated to me^-asws with that, from his^-asws forefathers^-asws, from Rasool-Allah^-saww’.

215 وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏ مَنْ كَانَ مِنْ شِيعَتِنَا عَالِماً بِشَرِيعَتِنَا، وَ أَخْرَجَ ضُعَفَاءَ شِيعَتِنَا مِنْ ظُلْمَةِ جَهْلِهِمْ- إِلَى نُورِ الْعِلْمِ الَّذِي حَبَوْنَاهُ [بِهِ‏] جَاءَ يَوْمَ الْقِيَامَةِ وَ عَلَى رَأْسِهِ تَاجٌ مِنْ نُورٍ- يُضِي‏ءُ لِأَهْلِ جَمِيعِ تِلْكَ الْعَرَصَاتِ، وَ [عَلَيْهِ‏] حُلَّةٌ لَا يَقُومُ لِأَقَلِّ سِلْكٍ مِنْهَا الدُّنْيَا بِحَذَافِيرِهَا.

S 215 – And Ali^-asws Bin Abu Talib^-asws said: ‘The one who was from our^-asws Shias, a knower of our^-asws Laws, and he extracts the weak ones of our^-asws Shias from the darkness of their ignorance to the light of knowledge which he has been endowed with, would come on the Day of Judgment and upon his head would be a crown of light – illuminating to the entirety in those plains, and upon him would be such a garment that the world along with its contents cannot be evaluated as being worth smallest thread from it.

ثُمَّ يُنَادِي مُنَادٍ [مِنْ عِنْدِ اللَّهِ‏]: يَا عِبَادَ اللَّهِ- هَذَا عَالِمٌ مِنْ بَعْضِ تَلَامِذَةِ آلِ مُحَمَّدٍ أَلَا فَمَنْ أَخْرَجَهُ فِي الدُّنْيَا مِنْ حَيْرَةِ جَهْلِهِ- فَلْيَتَشَبَّثْ بِنُورِهِ، لِيُخْرِجَهُ مِنْ حَيْرَةِ ظُلْمَةِ هَذِهِ الْعَرَصَاتِ إِلَى نَزْهِ الْجِنَانِ.

Then a caller would call out from the Presence of Allah^-azwj: ‘O servants of Allah^-azwj! This is a scholar from some of the students of the Progeny^-asws of Muhammad^-saww. Indeed! So the one whom he extracted in the world from the confusion of his ignorance, so let him cling to his light, in order for him to extract him (today) from the darkness of these plains to (go to) the light of the Gardens’.

فَيُخْرِجُ كُلَّ مَنْ كَانَ عَلَّمَهُ فِي الدُّنْيَا خَيْراً، أَوْ فَتَحَ عَنْ قَلْبِهِ مِنَ الْجَهْلِ قُفْلًا، أَوْ أَوْضَحَ لَهُ عَنْ شُبْهَةٍ.

So he would extract everyone whom he had taught some good in the world, or opened a lock of his heart from the ignorance, or clarified for him an ambiguity.

216 قَالَ ع‏ وَ حَضَرَتِ امْرَأَةٌ عِنْدَ الصِّدِّيقَةِ فَاطِمَةَ الزَّهْرَاءِ ع فَقَالَتْ: إِنَّ لِي وَالِدَةً ضَعِيفَةً- وَ قَدْ لُبِسَ عَلَيْهَا فِي أَمْرِ صَلَاتِهَا شَيْ‏ءٌ، وَ قَدْ بَعَثَتْنِي إِلَيْكِ أَسْأَلُكِ.

S 216 – He^-asws said: ‘And a woman presented in the presence of the truthful Fatima Al Zahra^-asws, and she said, ‘For me there is a weak (old) mother and something from her Salat has concerned her, and she has sent me to you^-asws to ask you^-asws’.

فَأَجَابَتْهَا فَاطِمَةُ ع عَنْ ذَلِكَ، ثُمَّ ثَنَّتْ، فَأَجَابَتْ، ثُمَّ ثَلَّثَتْ [فَأَجَابَتْ‏] إِلَى أَنْ عَشَّرَتْ فَأَجَابَتْ، ثُمَّ خَجِلَتْ مِنَ الْكَثْرَةِ، فَقَالَتْ: لَا أَشُقُّ عَلَيْكِ يَا بِنْتَ رَسُولِ اللَّهِ.

So (Syeda) Fatima^-asws answered her about that. Then she asked a second question, so she^-asws answered. Then a third, so she answered, until she asked ten, and she^-asws answered. Then she felt shy from the lot of questioning, so she said, ‘I have been difficult upon you^-asws, O daughter^-asws of Rasool-Allah^-saww!’

قَالَتْ فَاطِمَةُ ع: هَاتِي وَ سَلِي عَمَّا بَدَا لَكِ، أَ رَأَيْتِ مَنِ اكْتُرِىَ يَوْماً يَصْعَدُ إِلَى سَطْحٍ بَحَمْلٍ ثَقِيلٍ، وَ كِرَاؤُهُ مِائَةُ أَلْفِ دِينَارٍ، أَ يَثْقُلُ عَلَيْهِ فَقَالَتْ: لَا.

Fatima^-asws said: ‘Give (your question) and ask me^-asws about whatever comes to you. Do you not see that the one who is hired for a day to climb up to a roof carrying a heavy load, and his hire charges was a thousand Dinars, would it be heavy upon him?’.

فَقَالَتْ: اكْتُرِيتُ أَنَا لِكُلِّ مَسْأَلَةٍ- بِأَكْثَرَ مِنْ مِلْ‏ءِ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ لُؤْلُؤاً فَأَحْرَى أَنْ لَا يَثْقُلَ عَلَيَّ، سَمِعْتُ أَبِي [رَسُولَ اللَّهِ‏] ص يَقُولُ: إِنَّ عُلَمَاءَ شِيعَتِنَا يُحْشَرُونَ، فَيُخْلَعُ عَلَيْهِمْ مِنْ خِلَعِ الْكَرَامَاتِ- عَلَى قَدْرِ كَثْرَةِ عُلُومِهِمْ، وَ جِدِّهِمْ فِي إِرْشَادِ عِبَادِ اللَّهِ، حَتَّى يُخْلَعَ عَلَى الْوَاحِدِ مِنْهُمْ- أَلْفُ أَلْفِ خِلْعَةٍ مِنْ نُورٍ.

So she^-asws said: ‘I^-asws have been hired for every questioning, for (charges of) more than what could fill what is between the soil up to the earth in pearls, so it is more appropriate that it is not heavy upon me^-asws. I^-asws heard my^-asws father^-saww Rasool-Allah^-saww saying: ‘The scholars from our^-asws Shias would be gathered, and the prestige would be endowed upon them upon a measurement of their knowledge and their efforts in guiding aright the servants of Allah^-azwj, until each one of them would be endowed upon with a million garments of light.

ثُمَّ يُنَادِي مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ: أَيُّهَا الْكَافِلُونَ لِأَيْتَامِ آلِ مُحَمَّدٍ، النَّاعِشُونَ لَهُمْ عِنْدَ انْقِطَاعِهِمْ عَنْ آبَائِهِمُ- الَّذِينَ هُمْ أَئِمَّتُهُمْ، هَؤُلَاءِ تَلَامِذَتُكُمْ- وَ الْأَيْتَامُ الَّذِينَ كَفَلْتُمُوهُمْ وَ نَعَشْتُمُوهُمْ- فَاخْلَعُوا عَلَيْهِمْ [كَمَا خَلَعْتُمُوهُمْ‏] خِلَعَ الْعُلُومِ فِي الدُّنْيَا.

Then a caller of our Lord^-azwj Mighty and Majestic would call out: ‘O you guarantors of the orphans of the Progeny^-asws of Muhammad^-saww, the caretakers for them during their being cut off from their fathers, those whom they orphaned, they are your students – and the orphans, those whom you guaranteed and took care of – so endow upon them just as they endowed upon them the garments of knowledge in the world!’.

فَيَخْلَعُونَ عَلَى كُلِّ وَاحِدٍ مِنْ أُولَئِكَ الْأَيْتَامِ- عَلَى قَدْرِ مَا أَخَذُوا عَنْهُمْ مِنَ الْعُلُومِ حَتَّى إِنَّ فِيهِمْ- يَعْنِي فِي الْأَيْتَامِ- لَمَنْ يُخْلَعُ عَلَيْهِ مِائَةُ أَلْفِ خِلْعَةٍ وَ كَذَلِكَ يَخْلَعُ هَؤُلَاءِ الْأَيْتَامِ عَلَى مَنْ تَعَلَّمَ مِنْهُمْ.

So they would be endowed upon, each one of them in accordance of what they took from them from the knowledge, until among them – meaning among the orphans – would be one who would be Endowed upon by a hundred thousand garments. And similar to that, these orphans would be endowed upon, the ones who learned from them.

ثُمَّ إِنَّ اللَّهَ تَعَالَى يَقُولُ: أَعِيدُوا عَلَى هَؤُلَاءِ الْعُلَمَاءِ- الْكَافِلِينَ لِلْأَيْتَامِ حَتَّى تُتِمُّوا لَهُمْ خِلَعَهُمْ، وَ تُضَعِّفُوهَا. فَيُتِمُّ لَهُمْ مَا كَانَ لَهُمْ قَبْلَ أَنْ يَخْلَعُوا عَلَيْهِمْ، وَ يُضَاعَفُ لَهُمْ، وَ كَذَلِكَ مَنْ بِمَرْتَبَتِهِمْ‏ مِمَّنْ يُخْلَعُ عَلَيْهِ عَلَى مَرْتَبَتِهِمْ.

Then Allah^-azwj the Exalted would be Saying: “Repeat upon these scholars – the guarantors of the orphans – until their endowments are completed for them, and double them!” So there would be completed for them whatever was for them before they had been endowed upon, and it would be doubled for them. And similar to that would be the ones, by their ranks, from the ones who had been endowed upon, in accordance to their ranks’.

وَ قَالَتْ فَاطِمَةُ ع: يَا أَمَةَ اللَّهِ- إِنَّ سِلْكاً مِنْ تِلْكِ الْخِلَعِ- لَأَفْضَلُ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ‏ أَلْفَ أَلْفِ مَرَّةٍ، وَ مَا فَضَلَ فَإِنَّهُ مَشُوبٌ بِالتَّنْغِيصِ‏ وَ الْكَدَرِ..

And (Syeda) Fatima^-asws said: ‘O maid of Allah^-azwj! A single thread from that garment would be more superior than whatever the sun emerges upon, by a million times over, and better, for it would be unblemished with the betterment and sorrows’.

217 قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ فَضْلُ كَافِلِ يَتِيمِ آلِ مُحَمَّدٍ، الْمُنْقَطِعِ عَنْ مَوَالِيهِ النَّاشِبِ فِي تِيهِ‏ الْجَهْلِ- يُخْرِجُهُ مِنْ جَهْلِهِ، وَ يُوضِحُ لَهُ مَا اشْتَبَهَ عَلَيْهِ- عَلَى [فَضْلِ‏] كَافِلِ يَتِيمٍ يُطْعِمُهُ وَ يَسْقِيهِ- كَفَضْلِ الشَّمْسِ عَلَى السُّهَا.

S 217 – Al-Hassan Bin Ali^-asws said: ‘The merit of a guarantor of an orphan of the Progeny^-asws of Muhammad^-saww, the one cut off from his guardians, the one languishing in the desert of ignorance, and he clarifies for him what was ambiguous upon him – over the merits of a guarantor of an orphan he feeds and quenches – is like the merit of the sun over the stars’.

218 وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع‏ مَنْ كَفَلَ لَنَا يَتِيماً قَطَعَتْهُ عَنَّا مِحْنَتُنَا بِاسْتِتَارِنَا فَوَاسَاهُ مِنْ عُلُومِنَا الَّتِي سَقَطَتْ إِلَيْهِ- حَتَّى أَرْشَدَهُ وَ هَدَاهُ، قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ ‏.“: يَا أَيُّهَا الْعَبْدُ الْكَرِيمُ الْمُوَاسِي- إِنِّي أَوْلَى بِالْكَرَمِ‏ اجْعَلُوا لَهُ يَا مَلَائِكَتِي فِي الْجِنَانِ‏ بِعَدَدِ كُلِّ حَرْفٍ عَلَّمَهُ أَلْفَ أَلْفِ قَصْرٍ، وَ ضَمُّوا إِلَيْهَا مَا يَلِيقُ بِهَا مِنْ سَائِرِ النِّعَمِ’’

S 218 – And Al-Husayn^-asws Bin Ali^-asws said: ‘The one who guarantees an orphan of ours^-asws, the one cut off from us^-asws by an ordeal being veiled from us^-asws, so he extends to him from our^-asws teachings which have come to him – until he sets him right and guides him, Allah^-azwj Mighty and Majestic would Say to him: “O you benevolent servant, the consoling one! I^-azwj am foremost with the Benevolence! O My Angels! Make for him in the Gardens by the number of every letter he taught, a million castles, and incorporate to these whatever is suitable with these from the rest of the Bounties!”

219 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى ع حَبِّبْنِي إِلَى خَلْقِي، وَ حَبِّبْ خَلْقِي إِلَيَّ.

S 219 – And Ali^-asws Bin Al-Husayn^-asws said: ‘Allah^-azwj the Exalted Revealed unto Musa^-as: “Make Me^-azwj to be beloved to My^-azwj creatures, and make My^-azwj creatures to be Beloved to Me^-azwj”.

قَالَ: يَا رَبِّ كَيْفَ أَفْعَلُ قَالَ: ذَكِّرْهُمْ آلَائِي وَ نَعْمَائِي لِيُحِبُّونِي، فَلَئِنْ تَرُدَّ آبِقاً عَنْ بَابِي، أَوْ ضَالًّا عَنْ فِنَائِي، أَفْضَلُ لَكَ مِنْ عِبَادَةِ مِائَةِ سَنَةٍ بِصِيَامِ نَهَارِهَا وَ قِيَامِ لَيْلِهَا.

He^-as said ‘O Lord^-azwj! How shall I^-as do so?’ He^-azwj Said: “Remind them of My^-azwj Favours and My^-azwj Bounties for them to love Me^-azwj. So if you^-as were to return one who absconded from My^-azwj door, or one who had strayed from My^-azwj Way, it would be more superior for you^-as than your^-as worship of a hundred years, by Fasting its days and standing (for Salat) during its nights”.

قَالَ مُوسَى ع: وَ مَنْ هَذَا الْعَبْدُ الْآبِقُ مِنْكَ قَالَ: الْعَاصِي الْمُتَمَرِّدُ. قَالَ: فَمَنِ الضَّالُّ عَنْ فِنَائِكَ قَالَ: الْجَاهِلُ بِإِمَامِ زَمَانِهِ تُعَرِّفُهُ، وَ الْغَائِبُ عَنْهُ بَعْدَ مَا عَرَفَهُ، الْجَاهِلُ بِشَرِيعَةِ دِينِهِ تُعَرِّفُهُ شَرِيعَتَهُ، وَ مَا يَعْبُدُ بِهِ رَبَّهُ، وَ يَتَوَصَّلُ‏ [بِهِ‏] إِلَى مَرْضَاتِهِ.

Musa^-as said: ‘And who is this servant who has absconded from You^-azwj?’ He^-azwj Said: “The disobedient renegade”. He^-as said: ‘So who is the one straying from Your^-azwj Way?’ He^-azwj Said: ‘The one ignorant from recognising the Imam^-asws of his time, and the one absent from him^-asws after having recognised him^-asws; the one ignorant of the Laws of his Religion. You^-as should introduce to him his Law and what he can worship his Lord^-azwj with, and he can arrive to His^-azwj Pleasure with”.

قَالَ عَلِيٌّ ع: فَأَبْشِرُوا مَعَاشِرَ عُلَمَاءِ شِيعَتِنَا بِالثَّوَابِ الْأَعْظَمِ، وَ الْجَزَاءِ الْأَوْفَرِ.

Ali^-asws said: ‘So receive glad tidings, group of scholars, of the great Rewards and the abundant Recompense!’.

220 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏ الْعَالِمُ كَمَنْ مَعَهُ شَمْعَةٌ تُضِي‏ءُ لِلنَّاسِ، فَكُلُّ مَنْ أَبْصَرَ بِشَمْعَتِهِ دَعَا لَهُ بِخَيْرٍ، كَذَلِكَ الْعَالِمُ مَعَهُ شَمْعَةٌ تُزِيلُ ظُلْمَةَ الْجَهْلِ وَ الْحَيْرَةِ.

S 220 – And Muhammad^-asws Bin Ali^-asws said: ‘The scholar is like the one with whom is a candle illuminating for the people. So everyone who sees by his candle should supplicate for him with goodness. Similar to that is the scholar; with him is a candle to remove the darkness of the ignorance and the confusion.

فَكُلُّ مَنْ أَضَاءَتْ لَهُ فَخَرَجَ بِهَا مِنْ حَيْرَةٍ- أَوْ نَجَا بِهَا مِنْ جَهْلٍ، فَهُوَ مِنْ عُتَقَائِهِ مِنَ النَّارِ، وَ اللَّهُ يُعَوِّضُهُ عَنْ ذَلِكَ بِكُلِّ شَعْرَةٍ لِمَنْ أَعْتَقَهُ- مَا هُوَ أَفْضَلُ [لَهُ‏] مِنَ الصَّدَقَةِ بِمِائَةِ أَلْفِ قِنْطَارٍ- عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ،

Therefore, everyone whom it is shone for, and by it he exits from confusion or is rescued by it from ignorance, so he would be from his liberated ones from the Fire, and Allah^-azwj would Compensate him for that, with every hair of the one he liberated – what would be superior for him that the charity of a thousand Qintars (heaps of gold – 50 kg) – upon an aspect other than that which Allah^-azwj Mighty and Majestic Commanded with.

بَلْ تِلْكَ الصَّدَقَةُ وَبَالٌ عَلَى صَاحِبِهَا، لَكِنْ يُعْطِيهِ اللَّهُ مَا هُوَ أَفْضَلُ مِنْ مِائَةِ أَلْفِ رَكْعَةٍ- بَيْنَ يَدَيِ الْكَعْبَةِ.

But, (in fact) that charity would be a scourge upon its performer. But, Allah^-azwj would Give him what is more superior than one hundred thousand Cycles (of Salat prayed) in front of the Kabah’.

221 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ [عُلَمَاءُ] شِيعَتِنَا مُرَابِطُونَ فِي الثَّغْرِ- الَّذِي يَلِي إِبْلِيسُ وَ عَفَارِيتُهُ، يَمْنَعُونَهُمْ عَنِ الْخُرُوجِ عَلَى ضُعَفَاءِ شِيعَتِنَا، وَ عَنْ أَنْ يَتَسَلَّطَ عَلَيْهِمْ إِبْلِيسُ وَ شِيعَتُهُ النَّوَاصِبُ.

S 221 – And Ja’far^-asws Bin Muhammad^-asws said: ‘The scholars of our^-asws Shias are fighters in the hole which Iblees^-la and his^-la audacious ones dug, preventing them from exiting (to go to) the weak ones of our^-asws Shias, and from (exiting) if Iblees^-la and his^-la adherents, the Nasibis (Hostile ones) overcome upon them. 

أَلَا فَمَنِ انْتَصَبَ لِذَلِكَ مِنْ شِيعَتِنَا كَانَ أَفْضَلَ مِمَّنْ جَاهَدَ الرُّومَ وَ التُّرْكَ وَ الْخَزَرَ أَلْفَ أَلْفِ مَرَّةٍ، لِأَنَّهُ يَدْفَعُ عَنْ أَدْيَانِ مُحِبِّينَا، وَ ذَلِكَ يَدْفَعُ عَنْ أَبْدَانِهِمْ‏.

Indeed! So the one from our^-asws Shias who stands up for that, would be more superior than the one who fights the Romans, and the Turks, and Al-Khazaz (by the Caspian sea), a million times over, because it defends those that love us^-asws from the other religions, and that one is a defence from their bodies’.

222 وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ فَقِيهٌ وَاحِدٌ يُنْقِذُ يَتِيماً مِنْ أَيْتَامِنَا- الْمُنْقَطِعِينَ عَنَّا وَ عَنْ‏ مُشَاهَدَتِنَا بِتَعْلِيمِ مَا هُوَ مُحْتَاجٌ إِلَيْهِ، أَشَدُّ عَلَى إِبْلِيسَ مِنْ أَلْفِ عَابِدٍ. لِأَنَّ الْعَابِدَ هَمُّهُ ذَاتُ نَفْسِهِ فَقَطْ، وَ هَذَا هَمُّهُ مَعَ ذَاتِ نَفْسِهِ ذَاتُ عِبَادِ اللَّهِ وَ إِمَائِهِ لِيُنْقِذَهُمْ مِنْ يَدِ إِبْلِيسَ وَ مَرَدَتِهِ. وَ لِذَلِكَ هُوَ أَفْضَلُ عِنْدَ اللَّهِ مِنْ‏ أَلْفِ أَلْفِ عَابِدٍ.

S 222 – And Musa^-asws Bin Ja’far^-asws said: ‘An understanding one who saves an orphans from our^-asws orphans – the ones cut off from us^-asws and from witnessing us^-asws, by teaching whatever he is needy to, is more severe upon Iblees^-la than a thousand worshippers, because the worshipper thinks for himself only, and this one thinks along with his own self, the self of the servants of Allah^-azwj and His^-azwj maids in order to save them from the hand of Iblees^-la, and due to that, he is more superior in the Presence of Allah^-azwj than a million worshippers’.

223 وَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ يُقَالُ لِلْعَابِدِ يَوْمَ الْقِيَامَةِ: نِعْمَ الرَّجُلُ كُنْتَ هِمَّتُكَ ذَاتُ نَفْسِكَ، وَ كَفَيْتَ النَّاسَ مَئُونَتَكَ، فَادْخُلِ الْجَنَّةَ. إِلَّا أَنَّ الْفَقِيهَ مَنْ أَفَاضَ عَلَى النَّاسِ خَيْرَهُ، وَ أَنْقَذَهُمْ مِنْ أَعْدَائِهِمْ، وَ وَفَّرَ عَلَيْهِمْ نِعَمَ جِنَانِ اللَّهِ، وَ حَصَلَ لَهُمْ رِضْوَانُ اللَّهِ تَعَالَى.

S 223 – And Ali^-asws Bin Musa Al-Reza^-asws said: ‘It would be said to the worshipper on the Day of Judgment: ‘You were a good man. You thought of your own self, and you refrained from troubling the people, therefore enter the Paradise, except that the understanding one who went to great lengths with his goodness upon the people, and saved them from their enemies, and secured upon them the Bounties of the Gardens of Allah^-azwj, and attained for them the Pleasure of Allah^-azwj the Exalted’.

وَ يُقَالُ لِلْفَقِيهِ: يَا أَيُّهَا الْكَافِلُ لِأَيْتَامِ آلِ مُحَمَّدِ، الْهَادِي لِضُعَفَاءِ مُحِبِّيهِ وَ مَوَالِيهِ قِفْ حَتَّى تَشْفَعَ لِكُلِّ مَنْ أَخَذَ عَنْكَ أَوْ تَعَلَّمَ مِنْكَ.

And it would be said to the understanding one: ‘O you guarantor of the orphans of the Progeny^-asws of Muhammad^-saww, the guide of the weak ones beloved to him, and his friends! Pause, until you intercede for everyone who took from you or learnt from you!’.

فَيَقِفُ، فَيَدْخُلُ الْجَنَّةَ وَ مَعَهُ فِئَاماً وَ فِئَاماً حَتَّى قَالَ عَشْراً- وَ هُمُ الَّذِينَ أَخَذُوا عَنْهُ عُلُومَهُ، وَ أَخَذُوا عَمَّنْ أَخَذَ عَنْهُ إِلَى يَوْمِ الْقِيَامَةِ، فَانْظُرُوا كَمْ فَرْقٌ‏ مَا بَيْنَ الْمَنْزِلَتَيْنِ.

So he would pause, and he would enter the Paradise and with him would be Fi’ams and Fi’ams (One Fi’am – one hundred thousand people)’, until he^-asws said it ten times – ‘And they would be those who had taken from his knowledge, and taken from the ones who had taken from him, up to the Day of Judgment. Therefore consider how much is the difference between the two statuses’.

224 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏ إِنَّ مَنْ تَكَفَّلَ بِأَيْتَامِ آلِ مُحَمَّدٍ الْمُنْقَطِعِينَ عَنْ إِمَامِهِمْ، الْمُتَحَيِّرِينَ فِي جَهْلِهِمْ، الْأُسَرَاءِ فِي أَيْدِي شَيَاطِينِهِمْ، وَ فِي أَيْدِي النَّوَاصِبِ مِنْ أَعْدَائِنَا، فَاسْتَنْقَذَهُمْ مِنْهُمْ، وَ أَخْرَجَهُمْ مِنْ حَيْرَتِهِمْ، وَ قَهَرَ الشَّيَاطِينَ بِرَدِّ وَسَاوِسِهِمْ وَ قَهَرَ النَّاصِبِينَ بِحُجَجِ رَبِّهِمْ، وَ دَلِيلِ أَئِمَّتِهِمْ، لَيُفَضَّلُونَ عِنْدَ اللَّهِ تَعَالَى عَلَى الْعَابِدِ- بِأَفْضَلِ الْمَوَاقِعِ بِأَكْثَرَ مِنْ فَضْلِ السَّمَاءِ عَلَى الْأَرْضِ، وَ الْعَرْشِ وَ الْكُرْسِيِّ وَ الْحُجُبِ [عَلَى السَّمَاءِ] وَ فَضْلُهُمْ عَلَى هَذَا الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى أَخْفَى كَوْكَبٍ فِي السَّمَاءِ.

S 224 – And Muhammad^-asws Bin Ali^-asws said: ‘The one who guarantees for an orphan of the Progeny^-asws of Muhammad^-saww, the ones cut off from their Imams^-asws, the ones confuse in their ignorance, the one held captive in the hands of their satans^-la and in the hand of the Nasibis (Hostile ones) of our^-asws enemies, so he saves them from them and extracts them from their confusion, and defeats their satans^-la by repelling their insinuations, and defeats the Nasibis by the arguments of their Lord^-azwj and the evidence of their Imams^-asws, would be merited in the Presence of Allah^-azwj the Exalted over the worshipper – by a top rating with more than the merit of the sky over the earth, and the Throne, and the Chair, and the Veils over the sky, and their merit over this worshipper is like the merit of the moon on the night of the full moon over the hidden stars in the sky’.

225 وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع‏ لَوْ لَا مَنْ يَبْقَى بَعْدَ غَيْبَةِ قَائِمِكُمْ‏ ع‏ مِنَ الْعُلَمَاءِ الدَّاعِينَ إِلَيْهِ وَ الدَّالِّينَ عَلَيْهِ، وَ الذَّابِّينَ عَنْ دِينِهِ بِحُجَجِ اللَّهِ، وَ الْمُنْقِذِينَ لِضُعَفَاءِ عِبَادِ اللَّهِ مِنْ شِبَاكِ إِبْلِيسَ وَ مَرَدَتِهِ، وَ مِنْ فِخَاخِ النَّوَاصِبِ لَمَا بَقِيَ أَحَدٌ إِلَّا ارْتَدَّ عَنْ دِينِ اللَّهِ،

S 225 – And Ali^-asws Bin Muhammad^-asws said: ‘If there were not to remain, after the Occultation of your Al-Qaim^-asws, from the scholar calling to him^-asws, and the pointers upon him^-asws and the defenders of his^-asws Religion by the Arguments of Allah^-azwj, and the rescuers of the weak ones of the servants of Allah^-azwj from the net of Iblees^-la and his^-la renegades, and from the snares of the Nasibis (Hostile ones), there would not remain anyone except he would renege from the Religion of Allah^-azwj.

وَ لَكِنَّهُمُ الَّذِينَ يُمْسِكُونَ أَزْمَةَ قُلُوبِ ضُعَفَاءِ الشِّيعَةِ كَمَا يُمْسِكُ صَاحِبُ السَّفِينَةِ سُكَّانَهَا- أُولَئِكَ هُمُ الْأَفْضَلُونَ عِنْدَ اللَّهِ عَزَّ وَ جَلَ‏.

But they are those who are holding the troubled hearts of the Shias just as the owner of the ship holds its passengers – they are the most superior ones in the Presence of Allah^-azwj Mighty and Majestic’.

226 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍ‏ ع‏ يَأْتِي عُلَمَاءُ شِيعَتِنَا الْقَوَّامُونَ لِضُعَفَاءِ مُحِبِّينَا وَ أَهْلِ وَلَايَتِنَا يَوْمَ الْقِيَامَةِ، وَ الْأَنْوَارُ تَسْطَعُ مِنْ تِيجَانِهِمْ، عَلَى رَأْسِ كُلِّ وَاحِدٍ مِنْهُمْ تَاجُ بَهَاءٍ، قَدِ انْبَثَّتْ تِلْكَ الْأَنْوَارُ فِي عَرَصَاتِ الْقِيَامَةِ- وَ دُورِهَا مَسِيرَةَ ثَلَاثِمِائَةِ أَلْفِ سَنَةٍ.

S 226 – And Al-Hassan^-asws Bin Ali^-asws said: ‘The scholars of our^-asws Shias, the caretakers of the weak ones who love us^-asws and the people of our^-asws Wilayah, would come on the Day of Judgment, and lights would be shining from their crowns upon the head of each one of them, a crown of glory, those lights having had spread out in the plains of the Day of Judgment, and its circumference would be of three hundred thousand years.

فَشُعَاعُ تِيجَانِهِمْ يَنْبَثُّ فِيهَا كُلِّهَا، فَلَا يَبْقَى هُنَاكَ يَتِيمٌ قَدْ كَفَلُوهُ، وَ مِنْ ظُلْمَةِ الْجَهْلِ أَنْقَذُوهُ‏ وَ مِنْ حَيْرَةِ التِّيهِ أَخْرَجُوهُ، إِلَّا تَعَلَّقَ بِشُعْبَةٍ مِنْ أَنْوَارِهِمْ، فَرَفَعَتْهُمْ إِلَى الْعُلُوِّ حَتَّى يُحَاذِيَ بِهِمْ فَوْقَ الْجِنَانِ. ثُمَّ تُنْزِلُهُمْ‏ عَلَى مَنَازِلِهِمُ- الْمُعَدَّةِ فِي جِوَارِ أُسْتَادِيهِمْ وَ مُعَلِّمِيهِمْ، وَ بِحَضْرَةِ أَئِمَّتِهِمُ الَّذِينَ كَانُوا يَدْعُونَ إِلَيْهِمْ.

So the rays of their crown would spread out in all of it, and there would not remain over there any orphan whom they had guaranteed for, and saved from the darkness of the ignorance, and extracted from the desert of ignorance, except he would attached himself with a ray from their lights, so he would raise them to the loftiness until he would align with them above the Gardens. Then he would descend them upon their dwellings prepared (for them) in the neighbourhood of their mentors and their teacher, and in the presence of their Imams^-asws, those whom they were calling to.

وَ لَا يَبْقَى نَاصِبٌ مِنَ النَّوَاصِبِ يُصِيبُهُ مِنْ شُعَاعِ تِلْكَ التِّيجَانِ إِلَّا عَمِيَتْ عَيْنَاهُ وَ صَمَّتْ أُذُنَاهُ وَ أَخْرَسَ لِسَانُهُ، وَ يُحَوَّلُ عَلَيْهِ أَشَدَّ مِنْ لَهَبِ النِّيرَانِ، فيَحْمِلُهُمْ حَتَّى يَدْفَعَهُمْ إِلَى الزَّبَانِيَةِ، فَيَدُعُّوهُمْ‏ إِلى‏ سَواءِ الْجَحِيمِ‏.

And there would not remain a (single) Nasibi (Hostile one) who would be hit from a ray of those crowns except his eye would be blinded, and his ears would be deafened, and his tongue would be muted, and there would surround upon him the most severe of the flames of the Fires. So these would carry them until they are handed over to the Zabaniyya (Angels of hell), and they would be calling them to the evil abyss.

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: وَ الْمَساكِينِ‏ فَهُوَ مَنْ سَكَّنَ الضُّرُّ وَ الْفَقْرُ حَرَكَتَهُ.

And as for the Words of the Mighty and Majestic and the poor [2:83] – so he is the one whose misfortunes have quietened and his movement is poor.

أَلَا فَمَنْ وَاسَاهُمْ بِحَوَاشِي مَالِهِ، وَسَّعَ اللَّهُ عَلَيْهِ جِنَانَهُ، وَ أَنَالَهُ غُفْرَانَهُ وَ رِضْوَانَهُ.

Indeed! So the one who extends to them with the fringes of his wealth, Allah^-azwj would Extend His^-azwj Gardens upon him, and he would attain His^-azwj Forgiveness and His^-azwj Pleasure’.

[في أن المسكين الحقيقي مساكين الشيعة الضعفاء في مقابلة أعدائهم:]

Re: The actual poor is the poor Shias, the weak in facing their enemies.

227 قَالَ الْإِمَامُ ع‏ وَ إِنَّ مِنْ مُحِبِّي مُحَمَّدٍ [وَ عَلِيٍ‏] مَسَاكِينَ، مُوَاسَاتُهُمْ أَفْضَلُ مِنْ مُوَاسَاةِ مَسَاكِينِ الْفُقَرَاءِ، وَ هُمُ الَّذِينَ سَكَنَتْ‏ جَوَارِحُهُمْ، وَ ضَعُفَتْ قُوَاهُمْ عَنْ مُقَاتَلَةِ أَعْدَاءِ اللَّهِ- الَّذِينَ يُعَيِّرُونَهُمْ بِدِينِهِمْ وَ يُسَفِّهُونَ أَحْلَامَهُمْ،

S 227 – The Imam^-asws said: ‘And if from the those that love Muhammad^-saww and Ali^-asws are poor ones, consoling them is better than consoling the needy poor; and they are those whose limbs are still, and their strength is too weak from fighting the enemies of Allah^-azwj – those who are taunting them with their Religion and are shattering their dreams.

أَلَا فَمَنْ قَوَّاهُمْ بِفِقْهِهِ وَ عِلْمِهِ‏ حَتَّى أَزَالَ مَسْكَنَتَهُمْ، ثُمَّ سَلَّطَهُمْ عَلَى الْأَعْدَاءِ الظَّاهِرِينَ: النَّوَاصِبِ وَ عَلَى الْأَعْدَاءِ الْبَاطِنِينَ: إِبْلِيسَ وَ مَرَدَتِهِ، حَتَّى يَهْزِمُوهُمْ عَنْ دِينِ اللَّهِ، وَ يَذُودُوهُمْ عَنْ أَوْلِيَاءِ آلِ رَسُولِ اللَّهِ ص. حَوَّلَ اللَّهُ تَعَالَى تِلْكَ الْمَسْكَنَةَ إِلَى شَيَاطِينِهِمْ، فَأَعْجَزَهُمْ عَنْ إِضْلَالِهِمْ. قَضَى اللَّهُ تَعَالَى بِذَلِكَ قَضَاءً حَقّاً عَلَى لِسَانِ رَسُولِ اللَّهِ ص‏.

Indeed! So the one who strengthens them by his understanding and his knowledge until their neediness declines, then makes them overcome against their apparent enemies – the Nasibis (Hostile ones), and against their hidden enemies – Iblees^-la and his^-la renegades, until defeats them from the Religion of Allah^-azwj, and upholds them from the friends of the Progeny^-asws of Rasool-Allah^-saww, Allah^-azwj the Exalted would Turn around that need to their satans^-la, and Frustrate them from straying them. The Judgment of Allah^-azwj the Exalted with that is a true Judgment, upon the tongue of Rasool-Allah^-saww’.

228 وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏ مَنْ قَوَّى مِسْكِيناً فِي دِينِهِ، ضَعِيفاً فِي مَعْرِفَتِهِ عَلَى نَاصِبٍ مُخَالِفٍ فَأَفْحَمَهُ‏ لَقَّنَهُ اللَّهُ تَعَالَى يَوْمَ يُدْلَى فِي قَبْرِهِ أَنْ يَقُولَ: اللَّهُ رَبِّي، وَ مُحَمَّدٌ نَبِيِّي، وَ عَلِيٌّ وَلِيِّي، وَ الْكَعْبَةُ قِبْلَتِي، وَ الْقُرْآنُ بَهْجَتِي وَ عُدَّتِي وَ الْمُؤْمِنُونَ إِخْوَانِي.

S 228 – And Ali^-asws Bin Abu Talib^-asws said: ‘The who strengthens one poor in his Religion, weak in his understanding against Nasibi adversaries, so he makes him understand, Allah^-azwj the Exalted would Indoctrinate him on the Day he is laid in his grave that he should be saying, ‘Allah^-azwj is my Lord^-azwj, and Muhammad^-saww is my Prophet^-saww, and Ali^-asws is my Guardian^-asws, and the Kabah is my Qiblah (direction), and the Quran is my proof and my tool, and the Momineen are my brethren’.

فَيَقُولُ اللَّهُ: أَدْلَيْتَ بِالْحُجَّةِ، فَوَجَبَتْ لَكَ أَعَالِي دَرَجَاتِ الْجَنَّةِ. فَعِنْدَ ذَلِكَ يَتَحَوَّلُ عَلَيْهِ قَبْرُهُ أَنْزَهَ رِيَاضِ الْجَنَّةِ.

So Allah^-azwj would be Saying: “You have testified with the proof, therefore the lofty levels are obligated for you!”, and during that, his grave would be transformed into beautiful gardens of the Paradise’.

229 وَ قَالَتْ فَاطِمَةُ ع وَ قَدِ اخْتَصَمَ إِلَيْهَا امْرَأَتَانِ، فَتَنَازَعَتَا فِي شَيْ‏ءٍ مِنْ أَمْرِالدِّينِ: إِحْدَاهُمَا مُعَانِدَةٌ وَ الْأُخْرَى مُؤْمِنَةٌ، فَفَتَحَتْ عَلَى الْمُؤْمِنَةِ حُجَّتَهَا، فَاسْتَظْهَرَتْ عَلَى الْمُعَانِدَةِ، فَفَرِحَتْ فَرَحاً شَدِيداً.

S 229 – And (Syeda) Fatima^-asws said, and two women had brought their dispute to her^-asws, they had disputed regarding something from the matters of Religion – one of the two was an obstinate one and the one was a Momina. So she^-asws opened her^-asws arguments upon the Momina and she overcame upon the obstinate one, and she was happy with an intense happiness.

فَقَالَتْ فَاطِمَةُ ع: إِنَّ فَرَحَ الْمَلَائِكَةِ بِاسْتِظْهَارِكِ عَلَيْهَا أَشَدُّ مِنْ فَرَحِكِ، وَ إِنَّ حُزْنَ الشَّيْطَانِ وَ مَرَدَتِهِ بِحُزْنِهَا عَنْكِ أَشَدُّ مِنْ حُزْنِهَا.

So (Syeda) Fatima^-asws said: ‘The happiness of the Angels due to your victory over her is more intense than your happiness, and that the grief of Satan^-la and his^-la renegades due to your grieving her is more intense than her grief.

وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِلْمَلَائِكَةِ: أَوْجِبُوا لِفَاطِمَةَ بِمَا فَتَحَتْ عَلَى هَذِهِ الْمِسْكِينَةِ الْأَسِيرَةِ- مِنَ الْجِنَانِ أَلْفَ أَلْفِ ضِعْفِ مَا كُنْتُ أَعْدَدْتُ لَهَا وَ اجْعَلُوا هَذِهِ سُنَّةً فِي كُلِّ مَنْ يَفْتَحُ عَلَى أَسِيرٍ مِسْكِينٍ، فَيَغْلِبُ مُعَانِداً- مِثْلَ أَلْفِ أَلْفِ‏ مَا كَانَ لَهُ مُعَدّاً مِنَ الْجِنَانِ..

And Allah^-azwj Mighty and Majestic Said to the Angels: “Obligate for Fatima^-asws due to her^-asws opening (victorious arguments) upon this poor captive (woman) – a million manifold from the Gardens what you had prepared for her, and make this (action of hers^-asws) as a Sunnah regarding everyone who opens up (victorious arguments) upon a captive, poor one, so he (ends up) overcoming an obstinate on – the like of a million what had already been prepared for him from the Gardens!”’

230 وَ قَالَ الْحَسَنُ بْنُ عَلِيِّ [بْنِ أَبِي طَالِبٍ‏] ع وَ قَدْ حَمَلَ إِلَيْهِ رَجُلٌ هَدِيَّةً فَقَالَ لَهُ: أَيُّمَا أَحَبُّ إِلَيْكَ أَنْ أَرُدَّ عَلَيْكَ بَدَلَهَا عِشْرِينَ ضِعْفاً، عِشْرِينَ أَلْفَ دِرْهَمٍ، أَوْ أَفْتَحَ لَكَ بِهَا بَاباً مِنَ الْعِلْمِ- تَقْهَرُ فُلَانَ النَّاصِبِيِّ فِي قَرْيَتِكَ، تُنْقِذُ بِهِ ضُعَفَاءَ أَهْلِ قَرْيَتِكَ إِنْ أَحْسَنْتَ الِاخْتِيَارَ جَمَعْتُ لَكَ الْأَمْرَيْنِ، وَ إِنْ أَسَأْتَ الِاخْتِيَارَ خَيَّرْتُكَ لِتَأْخُذَ أَيِّهُمَا شِئْتَ

S 230 – And Al-Hassan^-asws Bin Ali^-asws said, and a man had carried over a gift to him^-asws, so he^-asws said to him: ‘Which of the two is more beloved to you – should I^-asws return upon you in exchange for it tenfold, being twenty thousand Dirhams, or I should open for you, due to it, a door from the knowledge – (so you can) defeat so and so Nasibi (Hostile one) in your town, saving the weak ones of your town by it. If you choose excellently, I^-asws shall gather the two matters for you, and if you misjudge, you can choose whichever of the two you so desire to’.

قَالَ يَا ابْنَ رَسُولِ اللَّهِ فَثَوَابِي فِي قَهْرِي لِذَلِكَ النَّاصِبِ، وَ اسْتِنْقَاذِي لِأُولَئِكَ الضُّعَفَاءِ مِنْ يَدِهِ، قَدْرُهُ عِشْرُونَ أَلْفَ دِرْهَمٍ قَالَ ع: بَلْ أَكْثَرُ مِنَ الدُّنْيَا عِشْرِينَ أَلْفَ أَلْفِ مَرَّةٍ!

He said, ‘O son^-asws of Rasool-Allah^-saww! So my Rewards in subduing that Nasibi, and my saving those weak ones from his hands, it’s worth is twenty thousand Dirhams?’ He^-asws said: ‘But, it is more than the (whole) world twenty million times over!’

فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ فَكَيْفَ أَخْتَارُ الْأَدْوَنَ! بَلْ أَخْتَارُ الْأَفْضَلَ: الْكَلِمَةَ الَّتِي أَقْهَرُ بِهَا عَدُوَّ اللَّهِ، وَ أَذُودُهُ عَنْ أَوْلِيَاءِ اللَّهِ.

So he said, ‘O son^-asws of Rasool-Allah^-saww! Then how can I choose the inferior! But, I choose the superior – the word which I can subdue an enemy of Allah^-azwj with, and defend him the friends of Allah^-azwj with’.

فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: قَدْ أَحْسَنْتَ الِاخْتِيَارَ. وَ عَلَّمَهُ الْكَلِمَةَ، وَ أَعْطَاهُ عِشْرِينَ أَلْفَ دِرْهَمٍ. فَذَهَبَ، فَأَفْحَمَ الرَّجُلَ، فَاتَّصَلَ خَبَرُهُ بِهِ ع، فَقَالَ لَهُ إِذْ حَضَرَهُ:  يَا عَبْدَ اللَّهِ مَا رَبِحَ أَحَدٌ مِثْلَ رِبْحِكَ، وَ لَا اكْتَسَبَ أَحَدٌ مِنَ الْأَوِدَّاءِ مَا اكْتَسَبْتَ:

So Al-Hassan^-asws Bin Ali^-asws said: ‘You have chosen excellently’. And he^-asws taught him the words (of wisdom) and gave him twenty thousand Dirhams (as well). So, he went and informed the man, and the news of it arrive to him^-asws. So he^-asws said to him when he was present: ‘O servant of Allah^-azwj! No one has profited with the like of your profit, nor has anyone earned from the cordialities what you earned.

اكْتَسَبْتَ: مَوَدَّةَ اللَّهِ أَوَّلًا، وَ مَوَدَّةَ مُحَمَّدٍ ص وَ عَلِيٍّ ع ثَانِياً، وَ مَوَدَّةَ الطَّيِّبِينَ مِنْ آلِهِمَا ثَالِثاً، وَ مَوَدَّةَ مَلَائِكَةِ اللَّهِ [الْمُقَرَّبِينَ‏] رَابِعاً، وَ مَوَدَّةَ إِخْوَانِكَ الْمُؤْمِنِينَ خَامِساً وَ اكْتَسَبْتَ بِعَدَدِ كُلِّ مُؤْمِنٍ وَ كَافِرٍ- مَا هُوَ أَفْضَلُ مِنَ الدُّنْيَا [وَ مَا فِيهَا أَلْفَ‏] أَلْفِ مَرَّةٍ فَهَنِيئاً [لَكَ‏] هَنِيئاً.

You earned the cordiality of Allah^-azwj, firstly, and cordiality of Muhammad^-saww Ali^-asws, secondly, and cordiality of the goodly ones from their^-asws Progeny^-asws, thirdly, and cordiality of the Angels of Allah^-azwj, the ones of Proximity, fourthly, and cordiality of your Momineen brothers, fifthly, and you earned by the number of every Momin and Kafir – what is superior than the world and whatever is in it, a million times over. Therefore, congratulations to you, congratulations!’

231 وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع لِرَجُلٍ: أَيُّهُمَا أَحَبُّ إِلَيْكَ رَجُلٌ يَرُومُ قَتْلَ مِسْكِينٍ قَدْ ضَعُفَ، تُنْقِذُهُ مِنْ يَدِهِ أَوْ نَاصِبٌ يُرِيدُ إِضْلَالَ مِسْكِينٍ [مُؤْمِنٍ‏] مِنْ ضُعَفَاءِ شِيعَتِنَا تَفْتَحُ عَلَيْهِ مَا يَمْتَنِعُ [الْمِسْكِينُ‏] بِهِ مِنْهُ- وَ يُفْحِمُهُ وَ يَكْسِرُهُ بِحُجَجِ اللَّهِ تَعَالَى

S 231 – And Al-Husayn Bin Ali^-asws said to a man: ‘Which of the two would be more beloved to you – A man who purports killing a poor one who has become weak, (so) you save him from his hands, or a Nasibi (Hostile one) intending to stray a poor Momin from the weak ones of our^-asws Shias, (so) you open upon him (an argument) what the poor one can defend with from him – and make him (Momin) understand and he breaks him (the Nasibi) by the Proofs of Allah^-azwj the Exalted’.

قَالَ: بَلْ إِنْقَاذُ هَذَا الْمِسْكِينِ الْمُؤْمِنِ مِنْ يَدِ هَذَا النَّاصِبِ. إِنَّ اللَّهَ تَعَالَى يَقُولُ: وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً [أَيْ‏] وَ مَنْ أَحْيَاهَا وَ أَرْشَدَهَا مِنْ كُفْرٍ إِلَى إِيمَانٍ، فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً- مِنْ قَبْلِ‏ أَنْ يَقْتُلَهُمْ بِسُيُوفِ الْحَدِيدِ.

He said, ‘But, (I prefer) the saving of this poor Momin from the hands of this Nasibi’. (He^-asws said): ‘Allah^-azwj the Exalted is Saying: and whoever revives it, so it is as if he has revived the people altogether [5:32]. Yes, and the one who revives it (a soul) and guides it aright from Kufr to the Eman, so it is as if he has revived the people in their entirety – from before (comparatively) they being killed by the swords of the iron’.

232 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِرَجُلٍ: أَيُّمَا أَحَبُّ إِلَيْكَ: صَدِيقٌ كُلَّمَا رَآكَ أَعْطَاكَ بَدْرَةَ دَنَانِيرَ، أَوْ صَدِيقٌ كُلَّمَا رَآكَ بَصَّرَكَ بِمَصِيدَةٍ مِنْ مَصَائِدِ الشَّيَاطِينِ، وَ عَرَّفَكَ مَا تُبْطِلُ بِهِ كَيْدَهُمْ، وَ تَخْرِقُ [بِهِ‏] شَبَكَتَهُمْ، وَ تَقْطَعُ حَبَائِلَهُمْ

S 232 – And Ali^-asws Bin Al-Husayn^-asws said to a man: ‘Which of the two is more beloved to you – a friend who gives you a sack full of Dinars every time he sees you, or a friend who, every time he sees you, opens your eyes to a trap from the traps of the Satans^-la, and makes you understand what can invalidate their plots, and by it you can break their^-la network and cut off their snares’.

قَالَ: بَلْ صَدِيقٌ كُلَّمَا رَآنِي عَلَّمَنِي- كَيْفَ أَخْزِي الشَّيْطَانَ عَنْ نَفْسِي وَ أَدْفَعُ عَنِّي بَلَاءَهُ‏.

He said, ‘But (I would prefer) a friend who, every time he sees me, teaches me how I can humiliate the Satan^-la from myself and defend myself from his^-la afflictions’.

قَالَ ع: فَأَيُّهُمَا أَحَبُّ إِلَيْكَ: اسْتِنْقَاذُكَ أَسِيراً مِسْكِيناً مِنْ أَيْدِي الْكَافِرِينَ، أَوْ اسْتِنْقَاذُكَ أَسِيراً مِسْكِيناً مِنْ أَيْدِي النَّاصِبِينَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ، سَلِ اللَّهَ أَنْ يُوَفِّقَنِي‏ لِلصَّوَابِ فِي الْجَوَابِ. قَالَ ع: اللَّهُمَّ وَفِّقْهُ.

He^-asws said: ‘So which of the two is more beloved to you – you’re saving a poor captive one from the hands of the Kafirs, or your saving a poor captive from the hands of the Nasibis (Hostile ones)?’ He Said, ‘O son^-asws of Rasool-Allah^-saww! Ask Allah^-azwj that He^-azwj Inclines me to the correct answer’. He^-asws said: ‘O Allah^-azwj, Incline him so!’

قَالَ: بَلِ اسْتِنْقَاذِيَ الْمِسْكِينَ الْأَسِيرَ مِنْ يَدِ النَّاصِبِ، فَإِنَّهُ تَوْفِيرُ الْجَنَّةِ عَلَيْهِ، وَ إِنْقَاذُهُ مِنَ النَّارِ، وَ ذَلِكَ تَوْفِيرُ الرَّوْحِ عَلَيْهِ فِي الدُّنْيَا، وَ دَفْعُ الظُّلْمِ عَنْهُ فِيهَا، وَ اللَّهُ يُعَوِّضُ هَذَا الْمَظْلُومَ بِأَضْعَافِ مَا لَحِقَهُ مِنَ الظُّلْمِ، وَ يَنْتَقِمُ مِنَ الظَّالِمِ بِمَا هُوَ عَادِلٌ بِحُكْمِهِ.

He said, ‘But, (I prefer) my saving the poor captive from the hands of the Nasibis, for he would be ensured the Paradise upon it, and he would be saved from the Fire, and that ensure the soul (to live) in the world upon it, and the injustice would be repelled from him during it, and Allah^-azwj would Compensate this oppressed on by a multiple of what he had faced from the injustice, and He^-azwj would Take revenge from the unjust one with what He^-azwj is Just in His^-azwj Judgments’.

قَالَ ع: وُفِّقْتَ لِلَّهِ أَبُوكَ! أَخَذْتَهُ مِنْ جَوْفِ صَدْرِي- لَمْ تَجْزِمْ‏ مِمَّا قَالَهُ رَسُولُ اللَّهِ ص حَرْفاً وَاحِداً.

He^-asws said: ‘You have excelled your father for the Sake of Allah^-azwj! You have taken it from the inside of my^-asws heart – you did not reduce from what Rasool-Allah^-saww said, even by one letter’.

233 وَ سُئِلَ الْبَاقِرُ مُحَمَّدُ بْنُ عَلِيٍّ ع: إِنْقَاذُ الْأَسِيرِ الْمُؤْمِنِ مِنْ مُحِبِّينَا مِنْ يَدِ النَّاصِبِ يُرِيدُ أَنْ يُضِلَّهُ بِفَضْلِ لِسَانِهِ وَ بَيَانِهِ أَفْضَلُ، أَمْ إِنْقَاذُ الْأَسِيرِ مِنْ أَيْدِي [أَهْلِ‏] الرُّومِ

S 233 – And Al-Baqir^-asws Muhammad^-asws Bin Ali^-asws was asked, ‘Is saving the captive Momin from those that love us^-asws, from the hands of the Nasibi intending to stray him, by the eloquence of his tongued and his explanation better, or saving the captive from the hands of the people of Rome?’

قَالَ الْبَاقِرُ ع لِلرَّجُلِ: أَخْبِرْنِي أَنْتَ عَمَّنْ رَأَى رَجُلًا مِنْ خِيَارِ الْمُؤْمِنِينَ يَغْرَقُ وَ عُصْفُورَةٌ تَغْرَقُ لَا يَقْدِرُ عَلَى تَخْلِيصِهِمَا- بِأَيِّهِمَا اشْتَغَلَ فَاتَهُ الْآخَرُ أَيُّهُمَا أَفْضَلُ أَنْ يُخَلِّصَهُ قَالَ: الرَّجُلُ مِنْ خِيَارِ الْمُؤْمِنِينَ.

Al-Baqir^-asws said to the man, ‘You inform me, about the one who sees a man from the best of the Momineen drowning and a sparrow drowning, not being able upon to be finished off (from the ordeal), with which one of the two would you be occupied, losing the other ones. Which of the two would be better to be finished off (from its ordeal)?’ He said, ‘The man from the best of the Momineen’.

قَالَ ع: فَبُعْدُ مَا سَأَلْتَ فِي الْفَضْلِ- أَكْثَرُ مِنْ بُعْدِ مَا بَيْنَ هَذَيْنِ، إِنَّ ذَاكَ يُوَفِّرُ عَلَيْهِ دِينَهُ وَ جِنَانَ رَبِّهِ، وَ يُنْقِذُهُ مِنَ النِّيرَانِ، وَ هَذَا الْمَظْلُومُ إِلَى الْجِنَانِ يَصِيرُ.

He^-asws said: ‘So far it is what you asked regarding the merit (the captive of the Romans and the captive of the Nasibis) – more than the distance what is between these two (the man and the sparrow). That one (captive of the Nasibi when saved), there would be an increase upon him in his Religion and the Gardens of his Lord^-azwj, and he would be saved from the Fires; and this oppressed one (captive of the Romans) would come to be in the Paradise (before the other one)’.

234 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ مَنْ كَانَ هَمُّهُ فِي كَسْرِ النَّوَاصِبِ عَنِ الْمَسَاكِينِ الْمُوَالِينَ لَنَا أَهْلَ الْبَيْتِ يَكْسِرُهُمْ عَنْهُمْ، وَ يَكْشِفُ عَنْ مَخَازِيهِمْ‏ وَ يُبَيِّنُ عَوْرَاتِهِمْ‏ وَ يُفَخِّمُ أَمْرَ مُحَمَّدٍ وَ آلِهِ ص، جَعَلَ اللَّهُ هِمَّةَ أَمْلَاكِ الْجِنَانِ فِي بِنَاءِ قُصُورِهِ وَ دُورِهِ، يَسْتَعْمِلُ بِكُلِّ حَرْفٍ مِنْ‏ حُرُوفِ حُجَجِهِ عَلَى أَعْدَاءِ اللَّهِ- أَكْثَرَ مِنْ [عَدَدِ] أَهْلِ الدُّنْيَا أَمْلَاكاً، قُوَّةُ كُلِّ وَاحِدٍ تَفْضُلُ عَنْ حَمْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ، فَكَمْ مِنْ بِنَاءٍ

S 234 – And Ja’far^-asws Bin Muhammad^-asws said: ‘The one whose main concern was to break (the hold of) the Nasibis (Hostile ones) from the poor Momineen of ours^-asws, the People^-asws of the Household, breaking them away from them, and uncovering their filth and manifesting their flaws, and make them admire the matter of Muhammad^-asws and his^-saww Progeny^-asws, Allah^-azwj would Make the main concern of the Angels of the Garden to be the construction of his castles and his houses, for every letter he utilised from the letters of his arguments against the enemies of Allah^-azwj – Angels of a number more than the people of the world – the strength of each one being better (more) than carrying the skies and the earths.

وَ كَمْ مِنْ [نِعْمَةٍ، وَ كَمْ مِنْ‏] قُصُورٍ لَا يَعْرِفُ قَدْرَهَا إِلَّا رَبُّ الْعَالَمِينَ‏.

And how many from the Bounties, and how many from the castles – no one knows its measurement except for the Lord^-azwj of the worlds’.

235 وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ مَنْ أَعَانَ مُحِبّاً لَنَا عَلَى عَدُوٍّ لَنَا، فَقَوَّاهُ وَ شَجَّعَهُ- حَتَّى يَخْرُجَ الْحَقُّ الدَّالُّ عَلَى فَضْلِنَا- بِأَحْسَنِ صُورَتِهِ، وَ يَخْرُجَ الْبَاطِلُ- الَّذِي يَرُومُ بِهِ أَعْدَاؤُنَا دَفْعَ حَقِّنَا- فِي أَقْبَحِ صُورَةٍ، حَتَّى يَتَنَبَّهَ الْغَافِلُونَ، وَ يَسْتَبْصِرَ الْمُتَعَلِّمُونَ وَ يَزْدَادَ فِي بَصَائِرِهِمُ الْعَامِلُونَ‏ بَعَثَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ فِي أَعْلَى مَنَازِلِ الْجِنَانِ،

S 235 – And Musa^-asws Bin Ja’far^-asws said: ‘The one who assists one who loves us^-asws against an enemy of ours^-asws and emboldens him – until the truth comes out as pointing upon our^-asws merits – in a beautiful manner, and throw out the falsehood – which our^-asws enemies are purporting to repel our^-asws rights – in an ugly manner, until it awakens the negligent ones, and the learning ones achieve realisation, and it increases in the insight of the workers, Allah^-azwj the Exalted would Resurrect him on the Day of Judgment in lofty stations in the Gardens.

وَ يَقُولُ: يَا عَبْدِيَ الْكَاسِرَ لِأَعْدَائِي النَّاصِرَ لِأَوْلِيَائِي، الْمُصَرِّحَ بِتَفْضِيلِ مُحَمَّدٍ خَيْرِ أَنْبِيَائِي وَ بِتَشْرِيفِ عَلِيٍّ أَفْضَلِ أَوْلِيَائِي، وَ تُنَاوِي‏ إِلَى مَنْ نَاوَاهُمَا- وَ تُسَمِّى بِأَسْمَائِهِمَا وَ أَسْمَاءِ خُلَفَائِهِمَا- وَ تُلَقِّبُ بِأَلْقَابِهِمَا، فَيَقُولُ ذَلِكَ، وَ يُبَلِّغُ اللَّهُ جَمِيعَ أَهْلِ الْعَرَصَاتِ.

And He^-azwj would be Saying: “O My^-azwj servant, the breaker of My^-azwj enemies, and helper of My^-azwj friends, the acknowledger with the merits of Muhammad^-saww, best of My^-azwj Prophets^-as, and with the nobleness of Ali^-asws, the most superior of My^-azwj Guardians^-asws, and (breaker of) the ones equalising (others) who hate them^-asws both, and naming them by their^-asws names and the names of their^-asws Caliphs, and entitling them with their^-asws titles!”

فَلَا يَبْقَى مَلِكٌ وَ لَا جَبَّارٌ وَ لَا شَيْطَانٌ- إِلَّا صَلَّى عَلَى هَذَا الْكَاسِرِ لِأَعْدَاءِ مُحَمَّدٍ ص وَ لَعَنَ الَّذِينَ كَانُوا يُنَاصِبُونَهُ فِي الدُّنْيَا- مِنَ النَّوَاصِبِ لِمُحَمَّدٍ وَ عَلِيٍّ ع‏.

So there would neither remain a king, nor a tyrant, nor a satan^-la – except he would send Blessings upon this breaker of the enemies of Muhammad^-saww, and curse those who were being hostile to him in the world – from the establishers of the hostilities (Nasibis) to Muhammad^-saww and Ali^-asws’.

236 وَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ أَفْضَلُ مَا يُقَدِّمُهُ الْعَالِمُ مِنْ مُحِبِّينَا وَ مَوَالِينَا أَمَامَهُ- لِيَوْمِ فَقْرِهِ وَ فَاقَتِهِ، وَ ذُلِّهِ وَ مَسْكَنَتِهِ، أَنْ يُغِيثَ فِي الدُّنْيَا مِسْكِيناً مِنْ مُحِبِّينَا مِنْ يَدِ نَاصِبٍ عَدُوٍّ لِلَّهِ وَ لِرَسُولِهِ،

S 236 – And Ali^-asws Bin Musa Al-Reza^-asws said: ‘The most superior of what the scholar from those that loves us^-asws and our^-asws friends, can send forward for a day of his poverty, and destitution, and humiliation and (Day of Judgment) and his neediness, is if he helps in the world a needy one from those that love us^-asws, (to be freed) from the hands of the Nasibi, and enemy of Allah^-azwj and of His^-azwj Rasool^-saww.

يَقُومُ مِنْ قَبْرِهِ وَ الْمَلَائِكَةُ صُفُوفٌ مِنْ شَفِيرِ قَبْرِهِ إِلَى مَوْضِعِ مَحَلِّهِ مِنْ جِنَانِ اللَّهِ- فَيَحْمِلُونَهُ عَلَى أَجْنِحَتِهِمْ، يَقُولُونَ: مَرْحَباً طُوبَاكَ طُوبَاكَ يَا دَافِعَ الْكِلَابِ عَنِ الْأَبْرَارِ، وَ يَا أَيُّهَا الْمُتَعَصِّبُ لِلْأَئِمَّةِ الْأَخْيَارِ.

He would be arising from his grave, and the Angels would be in rows from the edge of his grave up to the place of his placement in the Gardens of Allah^-azwj. So, they would be carrying him upon their wings and they would be saying, ‘Welcome! Beatitude to you! Beatitude to you, O repeller of the dogs from the righteous ones, and O you strong believer of the goodly Imams^-asws!’

237 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏ إِنَّ حُجَجَ اللَّهِ عَلَى دِينِهِ أَعْظَمُ سُلْطَاناً- يُسَلِّطُ اللَّهُ بِهَا عَلَى عِبَادِهِ، فَمَنْ وَفَّرَ مِنْهَا حَظَّهُ- فَلَا يَرَيْنَ أَنَّ مَنْ مَنَعَهُ ذَلِكَ [قَدْ فَضَّلَهُ عَلَيْهِ، وَ لَوْ جَعَلَهُ فِي الذِّرْوَةِ الْعُلْيَا مِنَ الشَّرَفِ وَ الْمَالِ وَ الْجَمَالِ، فَإِنَّهُ إِنْ رَأَى ذَلِكَ‏] كَانَ قَدْ حَقَّرَ عَظِيمَ نِعَمِ اللَّهِ لَدَيْهِ.

S 237 – And Muhammad^-asws Bin Ali^-asws said: ‘The Divine Authorities of Allah^-azwj upon His^-azwj Religion are of great authority – Allah^-azwj Empowers by these upon His^-azwj servants. So the one who secures his share from it (their^-asws Ahadeeth), so he should not see that (consider highly) the ones^-asws who are preventing from (achieving) that which has been Graced upon him, and even if he (the preventer) has been Made to be in the peak of the high positions from the nobility, and the wealth, and the beauty. So, if he was to do that, then he would have reviled a great Bounty of Allah^-azwj that he has.

وَ إِنَّ عَدُوّاً مِنْ أَعْدَائِنَا النَّوَاصِبِ يَدْفَعُهُ- بِمَا تَعَلَّمَهُ‏ مِنْ عُلُومِنَا أَهْلَ الْبَيْتِ لَأَفْضَلُ لَهُ مِنْ كُلِّ مَالٍ لِمَنْ فَضَّلَ عَلَيْهِ، وَ لَوْ تَصَدَّقَ بِأَلْفِ ضِعْفِهِ‏.

And that an enemy from our^-asws enemies, the Nasibis (Hostile ones) he repels with whatever he has learn from our^-asws teachings, the People^-asws of the Household, is more superior for him than all the wealth of the one Graced upon him, and even if he was to give in charity with a thousand manifold of it’.

238 وَ اتَّصَلَ بِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع‏ أَنَّ رَجُلًا مِنْ فُقَهَاءِ شِيعَتِهِ كَلَّمَ بَعْضَ النُّصَّابِ فَأَفْحَمَهُ بِحُجَّتِهِ حَتَّى أَبَانَ عَنْ فَضِيحَتِهِ،

S 238 – And news was received by Abu Al-Hassan^-asws Bin Muhammad Al-Askari^-asws that a man from the understanding ones of his^-asws Shias spoke with one of the Nasibis (hostile ones), so he confounded him with his arguments until he exposed his shame.

فَدَخَلَ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ ع وَ فِي صَدْرِ مَجْلِسِهِ دَسْتٌ عَظِيمٌ مَنْصُوبٌ، وَ هُوَ قَاعِدٌ خَارِجَ الدَّسْتِ، وَ بِحَضْرَتِهِ خَلْقٌ [كَثِيرٌ] مِنَ الْعَلَوِيِّينَ وَ بَنِي هَاشِمٍ، فَمَا زَالَ يَرْفَعُهُ حَتَّى أَجْلَسَهُ فِي ذَلِكَ الدَّسْتِ، وَ أَقْبَلَ عَلَيْهِ

So he came over to Ali^-asws Bin Muhammad^-asws and in the front of his^-asws gathering a large stage had been established, and he was seated outside the stage, and in his presence were a lot of people from the Alawites and the Clan of Hashim^-as. So he^-asws did not cease to raise him until he^-asws had him seated in that stage, and faced towards him^-asws.

فَاشْتَدَّ ذَلِكَ عَلَى أُولَئِكَ الْأَشْرَافِ: فَأَمَّا الْعَلَوِيَّةُ فَأَجَلُّوهُ عَنِ الْعِتَابِ، وَ أَمَّا الْهَاشِمِيُّونَ فَقَالَ لَهُ شَيْخُهُمْ: يَا ابْنَ رَسُولِ اللَّهِ هَكَذَا تُؤْثِرُ عَامِّيّاً عَلَى سَادَاتِ بَنِي هَاشِمٍ مِنَ الطَّالِبِيِّينَ وَ الْعَبَّاسِيِّينَ

So that was grievous upon those noblemen, and as for the Alawites, they considered it as a reproach, and as for the Hashimites, so their Sheikh said, ‘O son^-asws of Rasool-Allah^-saww! Is this how you are preferring the general people over the chiefs (Sadaat) of the Clan of Hashim^-as, from the students and the Abbasides?’

فَقَالَ ع: إِيَّاكُمْ- وَ أَنْ تَكُونُوا مِنَ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ: أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُدْعَوْنَ إِلى‏ كِتابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَ هُمْ مُعْرِضُونَ‏ أَ تَرْضَوْنَ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ حَكَماً قَالُوا: بَلَى.

So he^-asws said: ‘Beware of becoming from those Allah^-azwj Said regarding them: Have you not considered those who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a party of them turn back and they are exposed [3:23]. Would you be pleased with the Book of Allah^-azwj Mighty and Majestic as a Judge?’ They said, ‘Yes’.

قَالَ: أَ لَيْسَ اللَّهُ تَعَالَى يَقُولُ: يا أَيُّهَا الَّذِينَ آمَنُوا- إِذا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ- وَ إِذا قِيلَ انْشُزُوا فَانْشُزُوا- يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ‏، فَلَمْ يَرْضَ لِلْعَالِمِ الْمُؤْمِنِ إِلَّا أَنْ يُرْفَعَ عَلَى الْمُؤْمِنِ غَيْرِ الْعَالِمِ، كَمَا لَمْ يَرْضَ لِلْمُؤْمِنِ إِلَّا أَنْ يُرْفَعَ عَلَى مَنْ لَيْسَ بِمُؤْمِنٍ،

He^-asws said: ‘Isn’t Allah^-azwj the Exalted Saying: O you who believe! When it is said to you, ‘Make room in (your) assemblies’, then make ample room, Allah will Give you ample, and when it is said: ‘Rise up’, then rise up, Allah will Exalt those of you who believe, and those who are given knowledge, in high Levels; [58:11]?’ So He^-azwj is not Please for the Momin scholar until he is raised to be above the Momin not a scholar, just as He^-azwj is not Please for the Momin until he is raised over the one who is not a Momin.

أَخْبِرُونِي عَنْهُ أَ قَالَ: يَرْفَعُ اللَّهُ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ أَوْ قَالَ: يَرْفَعُ اللَّهُ الَّذِينَ أُوتُوا شَرَفَ النَّسَبِ دَرَجَاتٍ أَ وَ لَيْسَ قَالَ اللَّهُ: قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ‏ فَكَيْفَ تُنْكِرُونَ رَفْعِي لِهَذَا لَمَّا رَفَعَهُ اللَّهُ إِنَّ كَسْرَ هَذَا لِفُلَانٍ النَّاصِبِ بِحُجَجِ اللَّهِ الَّتِي عَلَّمَهُ إِيَّاهَا- لَأَفْضَلُ لَهُ مِنْ كُلِّ شَرَفٍ فِي النَّسَبِ.

Inform me^-asws about it. Did He^-azwj Say Allah^-azwj would be Raising those given the knowledge to (lofty) levels), or did He^-azwj Say Allah^-azwj would Raise those given the nobility of the lineage to (lofty) levels? Or, didn’t Allah (s.w.t) Say: Say: Are those who know and those who do not know alike? [39:9]. So, how can you be denying the raising of this (person) to what Allah^-azwj Raised him, when he broke so and so the Nasibi by the arguments of Allah^-azwj which he had learnt these – it is more superior for him than all the nobilities regarding the lineage’.

فَقَالَ الْعَبَّاسِيُّ: يَا ابْنَ رَسُولِ اللَّهِ قَدْ شَرَّفْتَ عَلَيْنَا مَنْ هُوَ ذُو نَسَبٍ يَقْصُرُ بِنَا، وَ مَنْ لَيْسَ لَهُ نَسَبٌ كَنَسَبِنَا، وَ مَا زَالَ مُنْذُ أَوَّلِ الْإِسْلَامِ يُقَدَّمُ الْأَفْضَلُ فِي الشَّرَفِ عَلَى مَنْ دُونَهُ.

So the Abbasside said, ‘O son^-asws of Rasool-Allah^-saww! You have ennobled over us, one who is with a lineage deficient from ours, and the one who hasn’t a lineage like our lineage, and it has not cease to be so since the beginning of Al Islam, the precedence of the merits regarding the nobility over the ones below it’.

فَقَالَ ع: سُبْحَانَ اللَّهِ- أَ لَيْسَ الْعَبَّاسُ بَايَعَ لِأَبِي بَكْرٍ وَ هُوَ تَيْمِيٌّ وَ الْعَبَّاسُ هَاشِمِيٌّ أَ وَ لَيْسَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ كَانَ يَخْدُمُ عُمَرَ بْنَ الْخَطَّابِ، وَ هُوَ هَاشِمِيٌّ وَ أَبُو الْخُلَفَاءِ وَ عُمَرُ عَدَوِيٌّ وَ مَا بَالُ عُمَرَ أَدْخَلَ الْبُعَدَاءَ مِنْ قُرَيْشٍ فِي الشُّورَى- وَ لَمْ يُدْخِلِ الْعَبَّاسَ

So he^-asws said: ‘Glory be to Allah^-azwj! Didn’t Al-Abbas pledge allegiance to Abu Bakr and he was a Tameemi (from the clan of Tameem), and Al-Abbas was a Hashemite? And wasn’t it so that Abdullah Bin Al-Abbas was a servant of Umar Bin Al-Khattab, and he (Abdullah) was a Hashemite and a father of the caliphs, and Umar was a Adawite (clan of Adayy)? And what was the matter Umar included the remote ones from the Quraysh in the consultation but did not include Al-Abbas?

فَإِنْ كَانَ رَفْعُنَا لِمَنْ لَيْسَ بِهَاشِمِيٍّ عَلَى هَاشِمِيٍّ مُنْكَراً- فَأَنْكِرُوا عَلَى الْعَبَّاسِ بَيْعَتَهُ‏ لِأَبِي بَكْرٍ وَ عَلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ خِدْمَتَهُ لِعُمَرَ بَعْدَ بَيْعَتِهِ لَهُ، فَإِنْ‏ كَانَ ذَلِكَ جَائِزاً فَهَذَا جَائِزٌ فَكَأَنَّمَا أُلْقِمَ هَذَا الْهَاشِمِيُّ حَجَراً.

So if our^-asws raising the one who isn’t a Hashemite over a Hashemite was evil – then you should be denying upon Al Abbas of his pledging allegiance to Abu Bakr, and upon Abdullah Bin Al-Abbas of his serving to Umar after having pledged allegiance to him. So if that was allowed, then this is (also) allowed’. So it was as if the Hashemite (Sheikh) had a stone stuck in his throat (silenced)’.

239 وَ اجْتَمَعَ قَوْمٌ مِنَ الْمُوَالِينَ- وَ الْمُحِبِّينَ لِآلِ رَسُولِ اللَّهِ ص بِحَضْرَةِ الْحَسَنِ بْنِ عَلِيٍّ ع، فَقَالُوا: يَا ابْنَ رَسُولِ اللَّهِ إِنَّ لَنَا جَاراً مِنَ النُّصَّابِ يُؤْذِينَا وَ يَحْتَجُّ عَلَيْنَا- فِي تَفْضِيلِ الْأَوَّلِ وَ الثَّانِي وَ الثَّالِثِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع، وَ يُورِدُ عَلَيْنَا حُجَجاً لَا نَدْرِي كَيْفَ الْجَوَابُ عَنْهَا- وَ الْخُرُوجُ مِنْهَا

S 239 – And there gathered a group from the befrienders and those that love the Progeny^-asws of the Rasool^-saww, in the presence of Al-Hassan^-asws Bin Ali^-asws, and they said, ‘O son^-asws of Rasool-Allah^-saww! For us there is a neighbour from the Nasibis (hostile ones) who bothers us and argues against us – regarding the preferring of the first, and the second, and the third (caliphs) over Amir Al-Momineen^-asws, and he cites such arguments against us that we do not know how to answer to these – and exiting (finding a way out) from these’.

فَقَالَ الْحَسَنُ ع: أَنَا أَبْعَثُ إِلَيْكُمْ مَنْ يُفْحِمُهُ عَنْكُمْ، وَ يُصَغِّرُ شَأْنَهُ لَدَيْكُمْ.

So Al-Hassan^-asws said: ‘I^-asws send to you someone who would make him understand on your behalf, and belittle his esteem in front of you’.

فَدَعَا بِرَجُلٍ مِنْ تَلَامِذَتِهِ وَ قَالَ: مُرَّ بِهَؤُلَاءِ إِذَا كَانُوا مُجْتَمِعِينَ يَتَكَلَّمُونَ فَتَسَمَّعْ إِلَيْهِمْ، فَيَسْتَدْعُونَ مِنْكَ الْكَلَامَ فَتَكَلَّمْ، وَ أَفْحِمْ صَاحِبَهُمْ، وَ اكْسِرْ عِزَّتَهُ‏ وَ فُلَ حَدَّهُ وَ لَا تُبْقِ لَهُ بَاقِيَةً.

So he^-asws called over a man from his^-asws students and said, ‘Pass by them when they have gathered to discuss, and listen to them. If they invite you to speak, then speak, and make their companion understand and break his pride and defeat him alone, and do not let remain anything for him’.

فَذَهَبَ الرَّجُلُ وَ حَضَرَ الْمَوْضِعَ وَ حَضَرُوا، وَ كَلَّمَ الرَّجُلُ فَأَفْحَمَهُ، وَ صَيَّرَهُ لَا يَدْرِي فِي السَّمَاءِ هُوَ، أَوْ فِي الْأَرْضِ [قَالُوا:] وَ وَقَعَ عَلَيْنَا مِنَ الْفَرَحِ وَ السُّرُورِ- مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ تَعَالَى، وَ عَلَى الرَّجُلِ وَ الْمُتَعَصِّبِينَ لَهُ مِنَ الْحُزْنِ وَ الْغَمِّ- مِثْلُ مَا لَحِقَنَا مِنَ السُّرُورِ.

So, the man went and attended the place, and they were present, and the man spoke and made him understand, and he became such that he did not know whether he was in the sky or he was in the earth. They said, ‘There has occurred upon us from the happiness and the cheerfulness and none knows except Allah^-azwj the Exalted, and (there has occurred) upon the man and the ones biased to him, from the grief and the sorrow like what we face from the cheerfulness’.

فَلَمَّا رَجَعْنَا إِلَى الْإِمَامِ قَالَ لَنَا: إِنَّ الَّذِي فِي السَّمَاوَاتِ مِنَ الْفَرَحِ وَ الطَّرَبِ- بِكِسْرِ هَذَا الْعَدُوِّ لِلَّهِ كَانَ أَكْثَرَ مِمَّا كَانَ بِحَضْرَتِكُمْ، وَ الَّذِي كَانَ بِحَضْرَةِ إِبْلِيسَ وَ عُتَاةِ مَرَدَتِهِ- مِنَ الشَّيَاطِينِ- مِنَ الْحُزْنِ وَ الْغَمِّ أَشَدُّ مِمَّا كَانَ بِحَضْرَتِهِمْ.

So when we returned to the Imam^-asws, he^-asws said to us: ‘Those who are in the skies from the happy ones and the rapture – due to the breaking of this enemy of Allah^-azwj, was more than which was in your presence, and those who were in the presence of Iblees^-la and the hardened ones of his^-la renegades – from the satans^-la – were more intense of the grief and the gloom than what was in their presence.

وَ لَقَدْ صَلَّى عَلَى هَذَا [الْعَبْدِ] الْكَاسِرِ لَهُ- مَلَائِكَةُ السَّمَاءِ وَ الْحُجُبِ وَ الْكُرْسِيِّ، وَ قَابَلَهَا اللَّهُ بِالْإِجَابَةِ فَأَكْرَمَ إِيَابَهُ، وَ عَظَّمَ ثَوَابَهُ. وَ لَقَدْ لَعَنَتْ تِلْكَ الْأَمْلَاكُ عَدُوَّ اللَّهِ الْمَكْسُورَ، وَ قَابَلَهَا اللَّهُ بِالْإِجَابَةِ فَشَدَّدَ حِسَابَهُ وَ أَطَالَ عَذَابَهُ‏.

And they had sent Blessings upon this servant, the breaker of his – Angels of the sky, and the Veils, and the Chair, and Allah^-azwj Accepted it with the merging, so He^-azwj would Honour his return and Magnify his Rewards. And those Angels have sent curses upon the enemies of Allah^-azwj, the broken ones, and Allah^-azwj Accepted it with the merging, so He^-azwj would Intensify His^-azwj Reckoning, and Prolong his Punishment’.

قوله عز و جل: «وَ قُولُوا لِلنَّاسِ حُسْناً».

The Words of the Mighty and Majestic and you would be saying to the people good words [2:83]

240 قَالَ الصَّادِقُ ع‏ وَ قُولُوا لِلنَّاسِ‏ كُلِّهِمْ‏ حُسْناً مُؤْمِنِهِمْ وَ مُخَالِفِهِمْ:أَمَّا الْمُؤْمِنُونَ فَيَبْسُطُ لَهُمْ وَجْهَهُ وَ بِشْرَهُ. وَ أَمَّا الْمُخَالِفُونَ فَيُكَلِّمُهُمْ بِالْمُدَارَاةِ- لِاجْتِذَابِهِمْ‏ إِلَى الْإِيمَانِ، فَإِنْ يَيْأَسْ‏ مِنْ ذَلِكَ يَكُفَّ شُرُورَهُمْ عَنْ نَفْسِهِ، وَ عَنْ إِخْوَانِهِ الْمُؤْمِنِينَ‏.

S 240 – (Imam Hassan Al-Askari^-asws said): ‘Al-Sadiq^-asws said: ‘and you would be saying to the people good words [2:83] – to all of them – good words – their Momineen and their adversaries. As for the Momineen, so he extends to them his face and his body (make efforts for them), and as for the adversaries, so he speaks to them with the politeness in order to attract them to the Eman. But if he despairs from that, he stops their evil from himself, and from his Momineen brothers’’.

[في مداراة النواصب:]

Re: Politeness with the Nasibis

241 قَالَ الْإِمَامُ ع‏ إِنَّ مُدَارَاةَ أَعْدَاءِ اللَّهِ- مِنْ أَفْضَلِ صَدَقَةِ الْمَرْءِ عَلَى نَفْسِهِ وَ إِخْوَانِهِ. كَانَ رَسُولُ اللَّهِ ص فِي مَنْزِلِهِ- إِذِ اسْتَأْذَنَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ، فَقَالَ رَسُولُ اللَّهِ ص: بِئْسَ أَخُو الْعَشِيرَةِ، ائْذَنُوا لَهُ. فَأَذِنُوا لَهُ.

S 241 – The Imam^-asws said: ‘The politeness with the enemies of Allah^-azwj – is from the most superior of the charities of the person upon himself and his brethren. Rasool-Allah^-saww was in his^-saww house, when Abdullah Bin Abayy Bin Salool sought permission to (see) him^-saww. So Rasool-Allah^-saww said: ‘He is an evil brother of the tribe. Give permission to him’. So they permitted him.

فَلَمَّا دَخَلَ أَجْلَسَهُ وَ بَشَرَ فِي وَجْهِهِ، فَلَمَّا خَرَجَ قَالَتْ لَهُ عَائِشَةُ: يَا رَسُولَ اللَّهِ قُلْتَ فِيهِ مَا قُلْتَ، وَ فَعَلْتَ بِهِ مِنَ الْبِشْرِ مَا فَعَلْتَ! فَقَالَ رَسُولُ اللَّهِ ص: يَا عُوَيْشُ يَا حُمَيْرَاءُ، إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ مَنْ يُكْرَمُ اتِّقَاءَ شَرِّهِ.

So when he entered, he^-saww had him seated and smiled in his face. So when he went, Ayesha said to him^-saww, ‘O Rasool-Allah^-saww! You^-saww said regarding him what you^-saww said, and you^-saww did with him from the smiling what you^-saww did!’ So Rasool-Allah^-saww said: ‘O Uweyshu! O Humeyra! The most evil of the people in the Presence of Allah^-azwj on the Day of Judgment would be one who honoured the prevention of his evil’.

242 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّا لَنَبْشِرُ فِي وُجُوهِ قَوْمٍ، وَ إِنَّ قُلُوبَنَا لَتَقْلِيهِمْ‏ أُولَئِكَ أَعْدَاءُ اللَّهِ نَتَّقِيهِمْ عَلَى إِخْوَانِنَا، لَا عَلَى أَنْفُسِنَا.

S 242 – And Amir Al-Momineen^-asws said: ‘We^-asws tend to smile in the faces of the people and our^-asws hearts are frying (hateful) towards them. They are the enemies of Allah^-azwj. We^-asws fear them upon our^-asws brethren, not upon ourselves’.

243 وَ قَالَتْ فَاطِمَةُ ع‏ الْبِشْرُ فِي وَجْهِ الْمُؤْمِنِ يُوجِبُ لِصَاحِبِهِ الْجَنَّةَ، وَ الْبِشْرُ فِي وَجْهِ الْمُعَانِدِ الْمُعَادِي- يَقِي صَاحِبَهُ عَذَابَ النَّارِ.

S 243 – And (Syeda) Fatima^-asws said: ‘The smiling in the face of the Momin Obligates the Paradise for its performer, and the smiling in the face of the obstinate enemy saves its performer from the Punishment of the Fire’.

244 وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع: قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ الْأَنْبِيَاءَ إِنَّمَا فَضَّلَهُمُ اللَّهُ تَعَالَى عَلَى خَلْقِهِ أَجْمَعِينَ- لِشِدَّةِ مُدَارَاتِهِمْ لِأَعْدَاءِ دِينِ اللَّهِ، وَ حُسْنِ تَقِيَّتِهِمْ لِأَجْلِ إِخْوَانِهِمْ فِي اللَّهِ‏.

S 244 – And Al-Hassan^-asws Bin Ali^-asws said: ‘Rasool-Allah^-saww said: ‘The Prophets, rather were such that Allah^-azwj the Exalted Merited them^-as over the creatures altogether – due to the intensity of their^-as politeness towards the enemies of the Religion of Allah^-azwj, and the excellence of their^-as Taqiyya (dissimulation), due to the reason of their^-as brethren for the Sake of Allah^-azwj’.

245 قَالَ الزُّهْرِيُ‏ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع: مَا عَرَفْتُ لَهُ صَدِيقاً فِي السِّرِّ وَ لَا عَدُوّاً فِي الْعَلَانِيَةِ، لِأَنَّهُ لَا أَحَدٌ يَعْرِفُهُ بِفَضَائِلِهِ الْبَاهِرَةِ- إِلَّا وَ لَا يَجِدُ بُدّاً مِنْ تَعْظِيمِهِ مِنْ شِدَّةِ مُدَارَاتِهِ وَ حُسْنِ مُعَاشَرَتِهِ إِيَّاهُ، وَ أَخْذِهِ مِنَ التَّقِيَّةِ بِأَحْسَنِهَا وَ أَجْمَلِهَا.

S 245 – Al-Zuhry said, ‘Ali Bin Al-Husayn^-asws was such that, not friend was recognised for him^-asws in the privacy, nor an enemy in the open, because no one recognised his^-asws impressive merits except it was inevitable for him to revere him^-asws due to the intensity of his^-asws politeness, and excellence of his^-asws social manners to him, and his^-asws taking from the Taqiyya (dissimulation) with its excellence and its beauty.

وَ لَا أَحَدٌ- وَ إِنْ كَانَ يُرِيهِ الْمَوَدَّةَ فِي الظَّاهِرِ- إِلَّا وَ هُوَ يَحْسُدُهُ فِي الْبَاطِنِ- لِتَضَاعُفِ فَضَائِلِهِ عَلَى فَضَائِلِ الْخَلْقِ.

And there was no one – and even if he showed his cordiality in the apparent – except he envied him^-asws in the hidden – due to the multiple of his^-asws merits over the merits of the people’.

246 وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع‏ مَنْ أَطَابَ الْكَلَامَ مَعَ مُوَافِقِيهِ لِيُؤْنِسَهُمْ وَ بَسَطَ وَجْهَهُ لِمُخَالِفِيهِ- لِيَأْمَنَهُمْ عَلَى نَفْسِهِ وَ إِخْوَانِهِ- فَقَدْ حَوَى مِنَ الْخَيْرِ وَ الدَّرَجَاتِ الْعَالِيَةِ عِنْدَ اللَّهِ- مَا لَا يُقَادِرُ قَدْرَهُ غَيْرُهُ‏.

And Muhammad^-asws Bin Al-Baqir^-asws said: ‘The one who is good of speech along with his harmony to his loved ones, and extends his face (smiling) to his adversaries in order to be secured upon himself and his brethren – so he has gathered from the goodness and the lofty levels in the Presence of Allah^-azwj – what none can measure its worth apart from Him^-azwj’. 

247 وَ قَالَ بَعْضُ الْمُخَالِفِينَ‏ بِحَضْرَةِ الصَّادِقِ ع لِرَجُلٍ مِنَ الشِّيعَةِ: مَا تَقُولُ فِي الْعَشَرَةِ مِنَ الصَّحَابَةِ قَالَ: أَقُولُ فِيهِمُ الْخَيْرَ الْجَمِيلَ‏ الَّذِي يَحُطُّ اللَّهُ بِهِ سَيِّئَاتِي وَ يَرْفَعُ بِهِ دَرَجَاتِي.

S 247 – And one of the adversaries said in the presence of Al-Sadiq^-asws to a man from his^-asws Shias, ‘What are you saying regarding the ten from the companions (of Rasool-Allah^-saww)?’ He said, ‘I am saying regarding them, the good, the beautiful due to which Allah^-azwj Deleted my evils deeds and Raises my level’.

قَالَ السَّائِلُ: الْحَمْدُ لِلَّهِ عَلَى مَا أَنْقَذَنِي مِنْ بُغْضِكَ- كُنْتُ أَظُنُّكَ رَافِضِيّاً تُبْغِضُ الصَّحَابَةَ.

The questioner said, ‘The Praise is for Allah^-azwj upon having Saved me from your hatred. I used to think that the Rafizis (rejecters of the first three caliphs) hated the companions’. 

فَقَالَ الرَّجُلُ: أَلَا مَنْ أَبْغَضَ وَاحِداً مِنَ الصَّحَابَةِ، فَعَلَيْهِ لَعْنَةُ اللَّهِ. قَالَ: لَعَلَّكَ تَتَأَوَّلُ مَا تَقُولُ (قُلْ: فَمَنْ) أَبْغَضَ الْعَشَرَةَ مِنَ الصَّحَابَةِ.

So the man said, ‘Indeed! The one who hates one from the companions, so upon them is the curse of Allah^-azwj’. He said, ‘Perhaps you can be misinterpreted what you were saying. Say, ‘So the one who hates the ten of the companions’ (upon him would be the curse)’.

فَقَالَ: مَنْ أَبْغَضَ الْعَشَرَةَ فَعَلَيْهِ‏ لَعْنَةُ اللَّهِ- وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ‏ فَوَثَبَ الرَّجُلُ فَقَبَّلَ رَأْسَهُ، وَ قَالَ: اجْعَلْنِي فِي حِلٍّ مِمَّا قَذَفْتُكَ‏ بِهِ- مِنَ الرَّفْضِ قَبْلَ الْيَوْمِ. قَالَ: [الْيَوْمَ‏] أَنْتَ فِي حِلٍّ وَ أَنْتَ أَخِي. ثُمَّ انْصَرَفَ السَّائِلُ.

So he said, ‘The one who hates the ten, so upon him is the Curse of Allah^-azwj, and the Angels, and the people altogether’. So the man leapt up and kissed his head and said, ‘You made me to be relaxed from what you have been accused with – from the rejection, before today’. He said, ‘Today you are in relaxation and you are my brother’. Then the questioner left.

فَقَالَ لَهُ الصَّادِقُ ع: جَوَّدْتَ لِلَّهِ دَرُّكَ- لَقَدْ عَجِبَتِ الْمَلَائِكَةُ فِي السَّمَاوَاتِ مِنْ حُسْنِ تَوْرِيَتِكَ، وَ تَلَطُّفِكَ‏ بِمَا خَلَّصَكَ، وَ لَمْ تَثْلَمْ دِينَكَ، وَ زَادَ اللَّهُ فِي مُخَالِفِينَا غَمّاً إِلَى غَمٍّ، وَ حَجَبَ عَنْهُمْ مُرَادَ مُنْتَحِلِي مَوَدَّتِنَا فِي تَقِيَّتِهِمْ.

So Al-Sadiq^-asws said to him: ‘You perfected the pearls for Allah^-azwj. You astounded the Angels in the skies from the excellence of your mode and your choice of words with what you finished, and you did not blunt your Religion, and Allah^-azwj Increased among our^-asws adversaries, gloom upon gloom, and Veiled from them the intended impersonators of our^-asws cordiality in their Taqiyya (dissimulation)’.

فَقَالَ بَعْضُ أَصْحَابِ الصَّادِقِ ع: يَا ابْنَ رَسُولِ اللَّهِ مَا عَقَلْنَا مِنْ كَلَامِ هَذَا إِلَّا مُوَافَقَةَ صَاحِبِنَا- لِهَذَا الْمُتَعَنِّتِ النَّاصِبِ فَقَالَ الصَّادِقُ ع: لَئِنْ كُنْتُمْ لَمْ تَفْهَمُوا مَا عَنَى فَقَدْ فَهِمْنَاهُ نَحْنُ، وَ قَدْ شَكَرَ اللَّهُ لَهُ.

So one of the companions of Al-Sadiq^-asws said: ‘O son^-asws of Rasool-Allah^-saww! We did not understand from the speech of this one except to be in accordance with our companion to this intransigent Nasibi!’ So Al-Sadiq^-asws said: ‘If you did not understand what he meant, so we^-asws have understood it, and Allah^-azwj has Thanked him for it.

إِنَّ وَلِيَّنَا الْمُوَالِيَ لِأَوْلِيَائِنَا- الْمُعَادِيَ لِأَعْدَائِنَا إِذَا ابْتَلَاهُ اللَّهُ بِمَنْ يَمْتَحِنُهُ مِنْ مُخَالِفِيهِ وَفَّقَهُ لِجَوَابٍ يَسْلَمُ مَعَهُ دِينُهُ وَ عِرْضُهُ، وَ يُعْظِمُ اللَّهُ بِالتَّقِيَّةِ ثَوَابَهُ‏

Our^-asws friend is the friend of our^-asws friends and an enemy of our^-asws enemies. Whenever Allah^-azwj Involves him with the one who tests him, He^-azwj Inclines him to an answer he can secure his Religion and his honour with it, and Allah^-azwj (then) Magnifies his Rewards.

إِنَّ صَاحِبَكُمْ هَذَا قَالَ: مَنْ عَابَ‏ وَاحِداً مِنْهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ. أَيْ مَنْ عَابَ وَاحِداً مِنْهُمْ- هُوَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع.

This companion of yours said, ‘The one who faults one of them, so upon him is the Curse of Allah^-azwj’, i.e., the one who faults one of them – he^-asws being Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws.

وَ قَالَ فِي الثَّانِيَةِ: مَنْ عَابَهُمْ أَوْ شَتَمَهُمْ‏ فَعَلَيْهِ لَعْنَةُ اللَّهِ. وَ قَدْ صَدَقَ لِأَنَّ مَنْ عَابَهُمْ فَقَدْ عَابَ عَلِيّاً ع، لِأَنَّهُ أَحَدُهُمْ، فَإِذَا لَمْ يَعِبْ عَلِيّاً ع وَ لَمْ يَذُمَّهُ فَلَمْ يَعِبْهُمْ، وَ إِنَّمَا عَابَ بَعْضَهُمْ.

And he said during the second, ‘The one who faults them or insults them, so upon him is the Curse of Allah^-azwj’, and he had spoken the truth, because the one who faults them (all) so he has (also) faulted Ali^-asws, because he^-asws is one of them. So when he did not fault Ali^-asws and did not condemn him^-asws, so he did not fault them (all) but rather he faulted some of them’.

[وَ لَقَدْ كَانَ لِحِزْقِيلَ‏ الْمُؤْمِنِ مَعَ قَوْمِ فِرْعَوْنَ الَّذِينَ وَشَوْا بِهِ إِلَى فِرْعَوْنَ مِثْلُ هَذِهِ‏ التَّوْرِيَةِ، كَانَ حِزْقِيلُ يَدْعُوهُمْ إِلَى تَوْحِيدِ اللَّهِ وَ نُبُوَّةِ مُوسَى وَ تَفْضِيلِ مُحَمَّدٍ رَسُولِ اللَّهِ ص عَلَى جَمِيعِ رُسُلِ اللَّهِ وَ خَلْقِهِ، وَ تَفْضِيلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ الْخِيَارِ مِنَ الْأَئِمَّةِ عَلَى سَائِرِ أَوْصِيَاءِ النَّبِيِّينَ- وَ إِلَى الْبَرَاءَةِ مِنْ رُبُوبِيَّةِ فِرْعَوْنَ.

And it was so that Hizkeel, the Momin with the people of Pharaoh^-la, those who informed of him to Pharaoh^-la had the attitude similar to this. Hizkeel was calling them to the Tawheed of Allah^-azwj and Prophet-hood of Musa^-as, and preferring Muhammad^-saww, Rasool^-saww of Allah^-azwj over the entirety of the Rasools^-as of Allah^-azwj and His^-azwj creatures, and the preferring of Ali^-asws Bin Abu Talib^-asws and the Chosen ones from the Imams^-asws over the rest of the successors^-as of the Prophets^-as – and to the disavowing from the lordship (claimed by) Pharaoh^-la.

فَوَشَى بِهِ الْوَاشُونَ إِلَى فِرْعَوْنَ، وَ قَالُوا: إِنَّ حِزْقِيلَ يَدْعُو إِلَى مُخَالَفَتِكَ، وَ يُعِينُ أَعْدَاءَكَ عَلَى مُضَادَّتِكَ. فَقَالَ لَهُمْ فِرْعَوْنُ: إِنَّهُ ابْنُ عَمِّي- وَ خَلِيفَتِي عَلَى مُلْكِي‏ وَ وَلِيُّ عَهْدِي، إِنْ فَعَلَ مَا قُلْتُمْ، فَقَدِ اسْتَحَقَّ أَشَدَّ الْعَذَابِ عَلَى كُفْرِهِ لِنِعْمَتِي، وَ إِنْ كُنْتُمْ عَلَيْهِ كَاذِبِينَ، فَقَدِ اسْتَحْقَقْتُمْ أَشَدَّ الْعَذَابِ‏ لِإِيثَارِكُمُ الدُّخُولَ فِي مَسَاءَتِهِ‏

So the informants informed with it to Pharaoh^-la, and they said, ‘Hizkeel is calling to your^-la opposition, and is assisting your^-la enemies upon countering you^-la’. So Pharaoh^-la said to them, ‘He is my^-la cousin and my^-la successor upon my^-la kingdom and my^-la heir-apparent. If he has done what you are saying, then he deserves the severe punishment upon his disbelief in my^-la bounties; and if you are lying against him, then you would be deserving of the severe punishment, due your interfering in his position’.

فَجَاءَ بِحِزْقِيلَ وَ جَاءَ بِهِمْ، فَكَاشَفُوهُ، وَ قَالُوا: أَنْتَ تَجْحَدُ رُبُوبِيَّةَ فِرْعَوْنَ الْمَلِكِ وَ تَكْفُرُ نَعْمَاءَهُ فَقَالَ حِزْقِيلُ: أَيُّهَا الْمَلِكُ- هَلْ جَرَّبْتَ عَلَيَّ كَذِباً قَطُّ قَالَ: لَا. قَالَ: فَسَلْهُمْ مَنْ رَبُّهُمْ قَالُوا: فِرْعَوْنُ [هَذَا]. قَالَ لَهُمْ: وَ مَنْ خَالِقُكُمْ قَالُوا: فِرْعَوْنُ هَذَا. قَالَ لَهُمْ: وَ مَنْ رَازِقُكُمُ، الْكَافِلُ لِمَعَايِشِكُمْ، وَ الدَّافِعُ عَنْكُمْ مَكَارِهَكُمْ قَالُوا: فِرْعَوْنُ هَذَا.

So they came with Hizkeel and they came with them, and they (tried) to expose him, and they said, ‘You are rejecting the lordship of Pharaoh^-la the king and are being ungrateful to his^-la bounties’. So Hizkeel said, ‘O you king^-la! Have you^-la ever experienced a lie upon me at all?’ He^-la said, ‘No’. He said, ‘Then ask them who their lord is’. They said, ‘This Pharaoh^-la’. He said to them, ‘And who created you all?’ They said, ‘This Pharaoh^-la’. He said to them, ‘And who is your sustainer, the guarantor of your livelihoods, and the defender from you of your adversities?’ They said, ‘This Pharaoh^-la’.

قَالَ حِزْقِيلُ: أَيُّهَا الْمَلِكُ فَأُشْهِدُكَ، وَ [كُلَ‏] مَنْ حَضَرَكَ: أَنَّ رَبَّهُمْ هُوَ رَبِّي وَ خَالِقُهُمْ هُوَ خَالِقِي، وَ رَازِقُهُمْ هُوَ رَازِقِي، وَ مُصْلِحُ مَعَايِشِهِمْ هُوَ مُصْلِحُ مَعَايِشِي، لَا رَبَّ لِي وَ لَا خَالِقَ وَ لَا رَازِقَ غَيْرُ رَبِّهِمْ- وَ خَالِقِهِمْ وَ رَازِقِهِمْ.

Hizkeel said, ‘O you king^-la! So I hereby testify to you^-la and everyone in your^-la presence that their Lord^-azwj, He^-azwj is my Lord^-azwj, and their Creator, He^-azwj is my Creator, and their Sustainer, He^-azwj is my Sustainer, and the Reformer of their lives, He^-azwj is the Reformer of my life. There is neither a Lord^-azwj, or a Creator, nor a Sustainer apart from their Lord^-azwj, and their Creator, and their Sustainer.

وَ أُشْهِدُكَ وَ مَنْ حَضَرَكَ أَنَّ كُلَّ رَبٍّ وَ خَالِقٍ وَ رَازِقٍ- سِوَى رَبِّهِمْ وَ خَالِقِهِمْ وَ رَازِقِهِمْ فَأَنَا بَرِي‏ءٌ مِنْهُ وَ مِنْ رُبُوبِيَّتِهِ، وَ كَافِرٌ بِإِلَهِيَّتِهِ.

And I hereby testify to you^-la and the ones in your^-la presence that every lord, and creator, and sustainer, besides their Lord^-azwj, and their Creator, and their Sustainer, I am disavowing from him and from his lordship, and a disbeliever in in god-hood (Divinity)’.

يَقُولُ حِزْقِيلُ هَذَا، وَ هُوَ يَعْنِي أَنَّ رَبَّهُمْ هُوَ اللَّهُ رَبِّي» وَ هُوَ لَمْ يَقُلْ: إِنَّ الَّذِي قَالُوا: هُوَ أَنَّهُ رَبُّهُمْ هُوَ رَبِّي- وَ خَفِيَ هَذَا الْمَعْنَى عَلَى فِرْعَوْنَ وَ مَنْ حَضَرَهُ- وَ تَوَهَّمُوا أَنَّهُ يَقُولُ: فِرْعَوْنُ رَبِّي وَ خَالِقِي وَ رَازِقِي.

Hizkeel was saying this, and he was meaning by, ‘Their Lord^-azwj, He^-azwj is Allah^-azwj, my Lord^-azwj’, and he did not say, ‘The one who they are saying that he is their lord, he is my lord’ – and this meaning was hidden upon Pharaoh^-la and the ones in his^-la presence – And they were thinking that he was saying, ‘Pharaoh^-la is my lord, and my creator, and my sustainer’.

فَقَالَ لَهُمْ: يَا رِجَالَ السَّوْءِ- وَ يَا طُلَّابَ الْفَسَادِ فِي مُلْكِي، وَ مُرِيدِي الْفِتْنَةِ بَيْنِي وَ بَيْنَ ابْنِ عَمِّي، وَ هُوَ عَضُدِي، أَنْتُمُ الْمُسْتَحِقُّونَ لِعَذَابِي لِإِرَادَتِكُمْ فَسَادَ أَمْرِي- وَ هَلَاكَ ابْنِ عَمِّي، وَ الْفَتَ‏ فِي عَضُدِي.

So he (Pharaoh^-la) said to them: ‘O you evil men, and O you seekers of the mischief in my^-la kingdom, and intenders of the strife between me^-la and my^-la cousin! – and he is my^-la support. You are the ones deserving of my^-la punishment due to your intentions of corrupting my^-la matter and destroying my^-la cousin, and weakening my^-la support’.

ثُمَّ أَمَرَ بِالْأَوْتَادِ، فَجُعِلَ فِي سَاقِ كُلِّ وَاحِدٍ مِنْهُمْ وَتِدٌ، وَ فِي صَدْرِهِ وَتِدٌ، وَ أَمَرَ أَصْحَابَ أَمْشَاطِ الْحَدِيدِ، فَشَقُّوا بِهَا لُحُومَهُمْ مِنْ أَبْدَانِهِمْ.

Then he^-la ordered with the pegs and made these to be in the leg of each one of them as a wedge, and a wedge in his chest, and ordered with owners of the iron combs, so they pierced their flesh with these from their bodies.

فَذَلِكَ مَا قَالَ اللَّهُ تَعَالَى: فَوَقاهُ اللَّهُ‏ يَعْنِي حِزْقِيلَ‏ سَيِّئاتِ ما مَكَرُوا [بِهِ‏ لِمَا وَشَوْا بِهِ إِلَى فِرْعَوْنَ لِيُهْلِكُوهُ‏] وَ حاقَ بِآلِ فِرْعَوْنَ‏ [حَلَّ بِهِمْ‏] سُوءُ الْعَذابِ‏ وَ هُمُ الَّذِينَ وَشَوْا بِحِزْقِيلَ إِلَيْهِ- لَمَّا أَوْتَدَ فِيهِمُ الْأَوْتَادَ- وَ مَشَّطَ عَنْ أَبْدَانِهِمْ لُحُومَهَا بِالْأَمْشَاطِ.

So that is what Allah^-azwj the Exalted Said: So Allah Saved him [40:45] – meaning Hizkeel, from the evil of what they planned with, due to what they had informed Pharaoh^-la with in order to destroy him, and the most evil punishment overtook Pharaoh’s people – released upon them, and they were those who had informed of Hizkeel to him^-la – for what he^-la wedged into them the pegs – and combed their bodies of its flesh, with the (iron) combs.

248 وَ قَالَ رَجُلٌ لِمُوسَى بْنِ جَعْفَرٍ ع مِنْ خَوَاصِّ الشِّيعَةِ وَ هُوَ يَرْتَعِدُ بَعْدَ مَا خَلَا بِهِ-: يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَخْوَفَنِي أَنْ يَكُونَ فُلَانُ بْنُ فُلَانٍ يُنَافِقُكَ- فِي إِظْهَارِهِ اعْتِقَادَ وَصِيَّتِكَ وَ إِمَامَتِكَ!

S 248 – And a man said to Musa^-asws Bin Ja’far^-asws, from the special ones of his^-asws Shias, and he was trembling after being alone with him^-asws, ‘O son^-asws of Rasool-Allah^-saww! What I am fearing is that so and so would happen to be hypocritical to you^-asws in the displaying of his belief and your^-asws successorship and your^-asws Imamate!’

فَقَالَ مُوسَى ع: وَ كَيْفَ ذَاكَ قَالَ: لِأَنِّي حَضَرْتُ مَعَهُ الْيَوْمَ فِي مَجْلِسِ فُلَانٍ رَجُلٍ مِنْ كِبَارِ أَهْلِ بَغْدَادَ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ: أَنْتَ تَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع إِمَامٌ- دُونَ هَذَا الْخَلِيفَةِ الْقَاعِدِ عَلَى سَرِيرِهِ

So Musa^-asws said: ‘And how is that so?’ He said, ‘Because I attended with him today in a gathering of so and so man from the great ones of the people of Baghdad. So the owner of the gathering said to him, ‘You are claiming that Musa^-asws Bin Ja’far^-asws is an Imam^-asws – besides this Caliph seated upon his throne?’

فَقَالَ لَهُ صَاحِبُكَ هَذَا: مَا أَقُولُ هَذَا، بَلْ أَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع غَيْرُ إِمَامٍ وَ إِنْ لَمْ أَكُنْ أَعْتَقِدُ أَنَّهُ غَيْرُ إِمَامٍ، فَعَلَيَّ وَ عَلَى مَنْ لَمْ يَعْتَقِدْ ذَلِكَ‏ لَعْنَةُ اللَّهِ، وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ‏ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ: جَزَاكَ اللَّهُ خَيْراً، وَ لَعَنَ [اللَّهُ‏] مَنْ وَشَى بِكَ.

So your^-asws companion said to him, ‘I am not saying this. But, I claim that Musa^-asws Bin Ja’far^-asws is other than an imam, and if I don’t believe that he^-asws is other than an imam, so upon me and upon the ones who do not believer that, are the Curses of Allah^-azwj, and the Angels, and the people altogether’. So the owner of the gathering said to him, ‘May Allah^-azwj Reward you goodly, and may Allah^-azwj Curse the one who informed of you’.

قَالَ لَهُ مُوسَى بْنُ جَعْفَرٍ ع: لَيْسَ كَمَا ظَنَنْتَ، وَ لَكِنَّ صَاحِبَكَ أَفْقَهُ مِنْكَ، إِنَّمَا قَالَ: إِنَّ مُوسَى غَيْرُ إِمَامٍ، أَيْ إِنَّ الَّذِي هُوَ غَيْرُ إِمَامٍ فَمُوسَى غَيْرُهُ، فَهُوَ إِذاً إِمَامٌ فَإِنَّمَا أَثْبَتَ بِقَوْلِهِ هَذَا إِمَامَتِي، وَ نَفَى إِمَامَةَ غَيْرِي.

Musa^-asws Bin Ja’far^-asws said to him: ‘It isn’t as you are thinking it to be. But, your companion is more understanding than you are. But rather, he said, ‘Musa^-asws Bin Ja’far^-asws is other than an imam, i.e., the one who is other than an Imam^-asws, so Musa^-asws is other than him. So then he^-asws is an Imam^-asws. So rather, this Imamate of mine^-asws is affirmed by his words, and negates the imamate of others.

يَا عَبْدَ اللَّهِ مَتَى يَزُولُ عَنْكَ هَذَا الَّذِي ظَنَنْتَهُ بِأَخِيكَ- هَذَا مِنَ النِّفَاقِ تُبْ إِلَى اللَّهِ.

O servant of Allah^-azwj! When will it decline from you, this which you are thinking of your brother? This is from the hypocrisy, repent to Allah^-azwj!’

فَفَهِمَ الرَّجُلُ مَا قَالَهُ، وَ اغْتَمَّ وَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ مَا لِي مَالٌ فَأُرْضِيَهُ بِهِ، وَ لَكِنْ قَدْ وَهَبْتُ لَهُ شَطْرَ عَمَلِي كُلِّهِ مِنْ تَعَبُّدِي، وَ مِنْ صَلَاتِي عَلَيْكُمْ أَهْلَ الْبَيْتِ، وَ مِنْ لَعْنَتِي لِأَعْدَائِكُمْ. قَالَ مُوسَى بْنُ جَعْفَرٍ ع: الْآنَ خَرَجْتَ مِنَ النَّارِ.

So the man understood what he^-asws said, and was dejected, and said, ‘O son^-asws of Rasool-Allah^-saww! There is no wealth for me I can please him with, but I hereby gift to him half of all my deed from my (acts of) worship, and from my Salawat upon you^-asws, People^-asws of the Household, and from my cursing to your^-asws enemies’. Musa^-asws Bin Ja’far^-asws said: ‘Now, you have exited from the Fire’.

249 وَ قَالَ‏ (…)عِنْدَ الرِّضَا ع، فَدَخَلَ إِلَيْهِ رَجُلٌ- فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ لَقَدْ رَأَيْتُ الْيَوْمَ شَيْئاً [عَجِيباً] عَجِبْتُ مِنْهُ: رَجُلٌ كَانَ مَعَنَا يُظْهِرُ لَنَا أَنَّهُ مِنَ الْمُوَالِينَ لِآلِ مُحَمَّدٍ ص الْمُتَبَرِّءِينَ مِنْ أَعْدَائِهِمْ.

S 249 – And he^-asws said: ‘In the presence of Al-Reza^-asws, a man entered and he said, ‘O son^-asws of Rasool-Allah^-saww! Today I saw a strange thing, which I am astounded from. And man who was with us, displaying to us that he is from the befrienders of the Progeny^-asws of Muhammad^-saww, the disavowers from their^-asws enemies.

وَ رَأَيْتُهُ الْيَوْمَ، وَ عَلَيْهِ ثِيَابٌ قَدْ خُلِعَتْ عَلَيْهِ- وَ هُوَ ذَا يُطَافُ بِهِ بِبَغْدَادَ وَ يُنَادِي الْمُنَادُونَ بَيْنَ يَدَيْهِ: مَعَاشِرَ النَّاسِ اسْمَعُوا تَوْبَةَ هَذَا الرَّافِضِيِّ.

And I saw him today, and upon him were some clothes which had been taken off from him, and he was circling like that in Baghdad and the callers were calling out in front of him, ‘Group of people! Hear the repentance of this Rafizi (rejecter meaning a Shia)!’

ثُمَّ يَقُولُونَ لَهُ: قُلْ.فَيَقُولُ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص «أَبَا بَكْرٍ» فَإِذَا قَالَ‏ ذَلِكَ ضَجُّوا، وَ قَالُوا: قَدْ تَابَ، وَ فَضَّلَ أَبَا بَكْرٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ابْنِ عَمِّ رَسُولِ اللَّهِ.

Then they were saying to him, ‘Speak!’, so he was saying, ‘The best of the people after Rasool-Allah^-saww, Abu Bakr!’ So when he said that, they (people) thronged, and they said, ‘He has repented and prefers Aba Bakr over Ali^-asws Bin Abu Talib^-asws, cousin^-asws of Rasool-Allah^-saww’.

فَقَالَ الرِّضَا ع: إِذَا خَلَوْتُ فَأَعِدْ عَلَيَّ هَذَا الْحَدِيثَ.

So Al-Reza^-asws said: ‘When we are alone, then repeat this Hadeeth to me’.

فَلَمَّا أَنْ خَلَا أَعَادَ عَلَيْهِ فَقَالَ لَهُ: إِنَّمَا لَمْ أُفَسِّرْ لَكَ مَعْنَى كَلَامِ [هَذَا] الرَّجُلِ- بِحَضْرَةِ هَذَا الْخَلْقِ الْمَنْكُوسِ، كَرَاهَةَ أَنْ يَنْقُلَ إِلَيْهِمْ، فَيَعْرِفُوهُ وَ يُؤْذُوهُ.

So when they were alone, he repeated it to him^-asws, and he^-asws said to him: ‘But rather, I^-asws did not interpret to you the meaning of the speech of this man in the presence of these inverted people, disliking that it would be transmitted to them, so they would recognise him and harm him’.

لَمْ يَقُلِ الرَّجُلُ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص «أَبُو بَكْرٍ» فَيَكُونَ قَدْ فَضَّلَ أَبَا بَكْرٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع، وَ لَكِنْ قَالَ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ «أَبَا بَكْرٍ» فَجَعَلَهُ نِدَاءً لِأَبِي بَكْرٍ، لِيَرْضَى بِهِ مَنْ يَمْشِي بَيْنَ يَدَيْهِ- مِنْ بَعْضِ هَؤُلَاءِ الْجَهَلَةِ لِيَتَوَارَى مِنْ شُرُورِهِمْ، إِنَّ اللَّهَ تَعَالَى جَعَلَ هَذِهِ التَّوْرِيَةَ- مِمَّا رَحِمَ بِهِ شِيعَتَنَا وَ مُحِبِّينَا..

The man did not say, ‘The best of the people after Rasool-Allah^-saww is Abu Bakr’, so he would happen to have preferred Aba Bakr over Ali^-asws Bin Abu Talib^-asws. But, he said, ‘The best of the people after Rasool-Allah^-saww, Abu Bakr’, thus making it a call to Abu Bakr, in order to please with it the ones walking in front of him – from some of those ignorant ones in order to slip away from their evil. Allah^-azwj the Exalted Made this attitude – from what He^-azwj Mercied with our^-asws Shias and those that love us’.

250 قَالَ: وَ قَالَ رَجُلٌ لِمُحَمَّدِ بْنِ عَلِيٍّ ع: يَا ابْنَ رَسُولِ اللَّهِ ص مَرَرْتُ الْيَوْمَ بِالْكَرْخِ فَقَالُوا: هَذَا نَدِيمُ مُحَمَّدِ بْنِ عَلِيٍّ إِمَامِ الرَّافِضَةِ، فَاسْأَلُوهُ مَنْ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص فَإِنْ قَالَ: عَلِيٌّ. فَاقْتُلُوهُ، وَ إِنْ قَالَ: أَبُو بَكْرٍ. فَدَعُوهُ،

S 250 – He^-asws said: ‘And a man said to Muhammad^-asws Bin Ali^-asws, ‘O son^-asws of Rasool-Allah^-saww! I passed by today at Al-Karkh, and they said, ‘This is a close friend of Muhammad^-asws Bin Ali^-asws, Imam^-asws of the Rafizis (Shias), so ask him who is the best of the people after Rasool-Allah^-saww. So if he says, ‘Ali^-asws’, then kill him, and if he says, ‘Abu Bakr’, then leave him’.

فَانْثَالَ عَلَيَّ مِنْهُمْ خَلْقٌ عَظِيمٌ وَ قَالُوا لِي: مَنْ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص فَقُلْتُ مُجِيباً لَهُمْ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ سَكَتُّ وَ لَمْ أَذْكُرْ عَلِيّاً فَقَالَ بَعْضُهُمْ: قَدْ زَادَ عَلَيْنَا، نَحْنُ نَقُولُ هَاهُنَا: وَ عَلِيٌّ! فَقُلْتُ لَهُمْ: فِي هَذَا نَظَرٌ، لَا أَقُولُ هَذَا.

So there heaped upon me a large number of people from them, and they said to me, ‘Who is the best of the people after Rasool-Allah^-saww?’ So I said in answer to them, ‘The best of the people after Rasool-Allah^-saww, Abu Bakr and Umar, and Usman’, and I was silent and did not mention Ali^-asws’. So one of them said, ‘There is an addition upon us. We are saying over here, ‘And Ali^-asws!’ So I said to him, ‘With regards to this is consideration. I am not saying this’.

فَقَالُوا بَيْنَهُمْ: إِنَّ هَذَا أَشَدُّ تَعَصُّباً لِلسُّنَّةِ مِنَّا، قَدْ غَلَطْنَا عَلَيْهِ. وَ نَجَوْتُ بِهَذَا مِنْهُمْ- فَهَلْ عَلَيَّ يَا ابْنَ رَسُولِ اللَّهِ ص فِي هَذَا حَرَجٌ وَ إِنَّمَا أَرَدْتُ أَ خَيْرُ [النَّاسِ‏] أَيْ أَ هُوَ خَيْرٌ اسْتِفْهَاماً لَا إِخْبَاراً-

So they said between them, ‘This one is even more intensely prejudiced to the Sunnah than we are. We have been mistaken upon him’. And I rescued (myself) with this, from them. O son^-asws of Rasool-Allah^-saww! So is there a blame upon me in this, and rather I intended the best of the people, i.e. is it better understanding, nor informing?’

فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع: قَدْ شَكَرَ اللَّهُ لَكَ بِجَوَابِكَ هَذَا، وَ كَتَبَ لَكَ أَجْرَهُ وَ أَثْبَتَهُ لَكَ فِي الْكِتَابِ الْحَكِيمِ، وَ أَوْجَبَ لَكَ بِكُلِّ حَرْفٍ مِنْ حُرُوفِ أَلْفَاظِكَ- بِجَوَابِكَ هَذَا لَهُمْ مَا يَعْجِزُ عَنْهُ أَمَانِيُّ الْمُتَمَنِّينَ- وَ لَا يَبْلُغُهُ آمَالُ الْآمِلِينَ‏.

So Muhammad^-asws Bin Ali^-asws said: ‘Allah^-azwj has Thanked you due to this answer of yours, and Written its Recompense for you, and Affirmed it for you in the Wise Book, and Obligated for you, with every letter from the letters of your words of this answer of yours to them, what the wishes of the wishing ones would be frustrated from – and the deeds of the workers will not reach (to be deserving of this)’.

251 قَالَ: وَ جَاءَ رَجُلٌ إِلَى عَلِيِّ بْنِ مُحَمَّدٍ ع وَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ ص بُلِيتُ الْيَوْمَ بِقَوْمٍ مِنْ عَوَامِّ الْبَلَدِ أَخَذُونِي- فَقَالُوا: أَنْتَ لَا تَقُولُ بِإِمَامَةِ أَبِي بَكْرِ بْنِ أَبِي‏ قُحَافَةَ فَخِفْتُهُمْ يَا ابْنَ رَسُولِ اللَّهِ ص! وَ أَرَدْتُ أَنْ أَقُولَ: [لَا، قُلْتُ:] بَلَى، أَقُولُهَا لِلتَّقِيَّةِ.

S 251 – He^-asws said: ‘And a man came over to Ali^-asws Bin Muhammad^-asws and said, ‘O son^-asws of Rasool-Allah^-saww! I was stuck today with a group from the people of the city. They seized me and they said, ‘You are not saying with the leadership of Abu Bakr Bin Abu Qohafa’. So I feared them, O Son^-asws of Rasool-Allah^-saww! And I wanted to be saying, ‘No’. (but instead), I said, ‘Yes, I am saying it’, out of Taqiyya (dissimulation).

فَقَالَ لِي بَعْضُهُمْ- وَ وَضَعَ يَدَهُ عَلَى فَمِي- وَ قَالَ: أَنْتَ لَا تَتَكَلَّمُ إِلَّا بِمَخْرَقَةٍ أَجِبْ عَمَّا أُلَقِّنُكَ. قُلْتُ: قُلْ. فَقَالَ لِي: أَ تَقُولُ إِنَّ أَبَا بَكْرِ بْنَ أَبِي قُحَافَةَ هُوَ الْإِمَامُ بَعْدَ رَسُولِ اللَّهِ ص إِمَامُ حَقٍ عَدْلٍ، وَ لَمْ يَكُنْ لِعَلِيٍّ فِي الْإِمَامَةِ حَقٌّ الْبَتَّةَ قُلْتُ: نَعَمْ، وَ أَنَا أُرِيدُ نَعَماً مِنَ الْأَنْعَامِ: الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ.

So one of them said to me – and he placed his hand upon my mouth – and said, ‘You are only speaking frivolously. Answer from what I tell you’. I said, ‘Speak’. He said, to me, ‘Are you saying that Abu Bakr Bin Abu Qohafa, he is the imam after Rasool-Allah^-saww, being a truthful imam, just, and there does not happen to be for Ali^-asws, regarding the Imamat, any right, nothing?’ I said, ‘Naam’, and I intended ‘Animal (Naam)’ from the animals – the camel, and the cow and the sheep (instead of ‘yes’ (Na’am). 

فَقَالَ: [لَا] أَقْنَعُ بِهَذَا حَتَّى تَحْلِفَ، قُلْ: وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الطَّالِبُ الْغَالِبُ (الْعَدْلُ) الْمُدْرِكُ الْمُهْلِكُ الْعَالِمُ مِنَ السِّرِّ مَا يَعْلَمُ مِنَ الْعَلَانِيَةِ. فَقُلْتُ: نَعَمْ وَ أُرِيدُ نَعَماً مِنَ الْأَنْعَامِ.

So he said, ‘I am not content with this until you swear an oath. Say, ‘By Allah^-azwj Who, there is no god except Him^-azwj, the Seeker, the Overcomer, the Just, the Aware, the Destroyer, the Knower from the secret what He^-azwj Knows from the openness’. So I said, ‘Naam’, intending an animal from the animals.

فَقَالَ: لَا أَقْنَعُ مِنْكَ إِلَّا بِأَنْ تَقُولُ: أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ هُوَ الْإِمَامُ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ. وَ سَاقَ الْيَمِينَ، فَقُلْتُ: أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ إِمَامٌ- أَيْ هُوَ إِمَامُ مَنِ ائْتَمَّ بِهِ وَ اتَّخَذَهُ إِمَاماً- وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، وَ مَضَيْتُ فِي صِفَاتِ اللَّهِ.

So he said, ‘I am not content from you unless if you are saying, ‘Abu Bakr Bin Abu Qohafa, he is the imam, by Allah^-azwj Who there is not god except Him^-azwj’, and take the oath’. So I said, ‘Abu Bakr Bin Abu Qohafa is an imam’ – i.e. he is an imam of the one who consider him and take him to be an imam – ‘By Allah^-azwj Who, there is no god except Him^-azwj’, and I went on in the Attributes of Allah^-azwj.

فَقَنَعُوا بِهَذَا مِنِّي وَ جَزَوْنِي خَيْراً وَ نَجَوْتُ مِنْهُمْ، فَكَيْفَ حَالِي عِنْدَ اللَّهِ قَالَ: خَيْرُ حَالٍ، قَدْ أَوْجَبَ اللَّهُ لَكَ مُرَافَقَتَنَا- فِي أَعْلَى عِلِّيِّينَ لِحُسْنِ تَقِيَّتِكَ‏.

So he was content with this from me and treated me goodly and I was rescued from them. So how is my state in the Presence of Allah^-azwj?’ He^-asws said: ‘A good state. Allah^-azwj has Obligated for you our^-asws friendship in the lofty Illiyeen due to your excellent Taqiyya (dissimulation)’.

252 قَالَ أَبُو يَعْقُوبَ وَ عَلِيٌ‏ حَضَرْنَا عِنْدَ الْحَسَنِ بْنِ عَلِيٍّ أَبِي الْقَائِمِ ع فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: جَاءَنِي رَجُلٌ مِنْ إِخْوَانِنَا الشِّيعَةِ قَدِ امْتُحِنَ بِجُهَّالِ الْعَامَّةِ يَمْتَحِنُونَهُ فِي الْإِمَامَةِ، وَ يُحَلِّفُونَهُ (وَ قَالَ: كَيْفَ) نَصْنَعُ حَتَّى نَتَخَلَّصَ مِنْهُمْ فَقُلْتُ لَهُ: كَيْفَ يَقُولُونَ

S 252 – Abu Yaqoub and Ali said, ‘We were present in the presence of Al-Hassan Bin Ali^-asws, father^-asws of Al-Qaim^-asws, and he^-asws said to one of his^-asws companions: ‘A man from our Shia brethren came to me^-asws, and he had been tested by the ignorant general Muslims whom tested him regarding the Imamate, and made him swear an oath and said, ‘How do I deal with it until I can finish off from them?’ So I said to him: ‘How were they saying?’.

قَالَ: يَقُولُونَ لِي- أَ تَقُولُ: إِنَّ فُلَاناً هُوَ الْإِمَامُ بَعْدَ رَسُولِ اللَّهِ ص فَلَا بُدَّ لِي مِنْ أَنْ أَقُولَ: نَعَمْ. وَ إِلَّا أَثْخَنُونِي ضَرْباً، فَإِذَا قُلْتُ: نَعَمْ. قَالُوا لِي: [قُلْ:] وَ اللَّهِ.

He said, ‘They were saying to me, ‘Are you saying that so and so, he is the imam after Rasool-Allah^-saww?’ So there was no escape for me from saying, ‘Yes’, or else they would thrash me with strikes. So when I did say, ‘Yes’, they said to me, ‘Say, ‘By Allah^-azwj!’.

فَقُلْتُ لَهُ: قُلْ نَعَمْ. وَ تُرِيدُ بِهِ نَعَماً مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ.

So I said to him, ‘Say, ‘Naam’, and intend with it an animal from the camels, and the cows, and the sheep (instead of ‘yes’).

فَإِذَا قَالُوا: [قُلْ‏] وَ اللَّهِ‏ فَقُلْ: وَلَّى‏ أَيْ وَلَّى- تُرِيدُ- عَنْ أَمْرِ كَذَا، فَإِنَّهُمْ لَا يُمَيِّزُونَ، وَ قَدْ سَلِمْتَ.

So when they are saying, ‘Say, ‘By Allah^-azwj!’’, then say, ‘Walla’, i.e. turning back, intending, from such and such a matter, for they would not (be able to) differentiate, and you would be safe’.

فَقَالَ لِي: فَإِنْ حَقَّقُوا عَلَيَّ وَ قَالُوا: قُلْ: وَ اللَّهِ، وَ بَيِّنِ الْهَاءَ فَقُلْتُ: قُلْ: وَ اللَّهُ- بِرَفْعِ الْهَاءِ- فَإِنَّهُ لَا يَكُونُ يَمِيناً إِذَا لَمْ يُخْفَضِ الْهَاءُ. فَذَهَبَ ثُمَّ رَجَعَ إِلَيَّ فَقَالَ: عَرَضُوا عَلَيَّ وَ حَلَّفُونِي، وَ قُلْتُ كَمَا لَقَّنْتَنِي.

So he said to me, ‘So there would be an achievement for me’, and they are saying, ‘Say, ‘By Allah^-azwj!’, and manifested the (letter) ‘Ha’ (grammatical emphasis). So I said, ‘Say, ‘By Allah^-azwj’ – raising the (letter) ‘Ha’ – for it would not happen to be an oath when the (letter) ‘Ha’ is not depressed’. So he went, then returned to me and he said, ‘They showed up to me and made me swear an oath, and I said just as you^-asws had taught me’.

فَقَالَ لَهُ الْحَسَنُ ع: أَنْتَ كَمَا قَالَ رَسُولُ اللَّهِ ص: «الدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ» لَقَدْ كَتَبَ اللَّهُ لِصَاحِبِكَ بِتَقِيَّتِهِ- بِعَدَدِ كُلِّ مَنِ اسْتَعْمَلَ التَّقِيَّةَ- مِنْ شِيعَتِنَا وَ مَوَالِينَا وَ مُحِبِّينَا حَسَنَةً، وَ بِعَدَدِ كُلِّ مَنْ تَرَكَ التَّقِيَّةَ مِنْهُمْ حَسَنَةً، أَدْنَاهَا حَسَنَةٌ لَوْ قُوبِلَ بِهَا ذُنُوبُ مِائَةِ سَنَةٍ لَغُفِرَتْ، وَ لَكَ بِإِرْشَادِكَ إِيَّاهُ مِثْلُ مَا لَهُ‏.

So Al-Hassan (Al-Askari^-asws) said to him: ‘You as just as Rasool-Allah^-saww said: ‘The pointer upon the goodness is like its doer’. Allah^-azwj has Written for your companion due to his Taqiyya (dissimulation) – with the number of everyone who utilises the Taqiyya (dissimulation) – from our^-asws Shias, and our^-asws friends, and the ones who love us^-asws, a good deed, and with a number of everyone who neglects the Taqiyya from them, a good deed, the least of these good deeds being such that if the sins of one hundred years are faced up to it, these would be Forgiven; and for you, by your guidance to him, would be the like of what would be for him’.

253 وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: أَقِيمُوا الصَّلاةَ فَهُوَ أَقِيمُوا الصَّلَاةَ بِتَمَامِ رُكُوعِهَا وَ سُجُودِهَا- وَ [حِفْظِ] مَوَاقِيتِهَا، وَ أَدَاءِ حُقُوقِهَا- الَّتِي إِذَا لَمْ تُؤَدِّ لَمْ يَتَقَبَّلْهَا رَبُّ الْخَلَائِقِ أَ تَدْرُونَ مَا تِلْكَ الْحُقُوقُ فَهِيَ اتْبَاعُهَا بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع مُنْطَوِياً عَلَى الِاعْتِقَادِ بِأَنَّهُمْ أَفْضَلُ خِيَرَةِ اللَّهِ، وَ الْقُوَّامُ بِحُقُوقِ اللَّهِ، وَ النُّصَّارُ لِدِينِ اللَّهِ‏.

S 253 – And as for the Words of the Mighty and Majestic: and will be establishing the Salat [2:83] – so it is the establishment of the Salat with the complete of its Rukus and its Sujoods – and preservation of its timings, and fulfilling its rights – which when not fulfilled, it will not be Accepted by the Lord^-azwj of the creation. Are you know what those rights are? It is the following it by the Salawat upon Muhammad^-asws and Ali^-asws and their^-asws Progeny^-asws, implying upon the belief that they^-asws are the most superior of the Choices of Allah^-azwj, and the custodians of the rights of Allah^-azwj and the helpers to the Religion of Allah^-azwj’.

254 «وَ آتُوا الزَّكاةَ» مِنَ الْمَالِ وَ الْجَاهِ وَ قُوَّةِ الْبَدَنِ: فَمِنَ الْمَالِ مُوَاسَاةُ إِخْوَانِكُمُ الْمُؤْمِنِينَ، وَ مِنَ الْجَاهِ إِيصَالُهُمْ إِلَى مَا يَتَقَاعَسُونَ عَنْهُ- لِضَعْفِهِمْ عَنْ حَوَائِجِهِمُ الْمُتَرَدِّدَةِ فِي صُدُورِهِمْ.

S 254 – and be giving the Zakat – from the wealth, and the power, and the strength of the body. So, from the wealth is the consoling your Momineen brethren; and from the power (influence) is getting them to what they are failing to get to due to their weakness, for their needs which are hesitant in their chests.

وَ بِالْقُوَّةِ مَعُونَةُ أَخٍ لَكَ قَدْ سَقَطَ حِمَارُهُ- أَوْ جَمَلُهُ فِي صَحْرَاءَ أَوْ طَرِيقٍ، وَ هُوَ يَسْتَغِيثُ فَلَا يُغَاثُ تُعِينُهُ حَتَّى يَحْمِلَ عَلَيْهِ مَتَاعَهُ، وَ تُرْكِبَهُ [عَلَيْهِ‏] وَ تُنْهِضَهُ حَتَّى تُلْحِقَهُ الْقَافِلَةَ، وَ أَنْتَ فِي ذَلِكَ كُلِّهِ مُعْتَقِدٌ لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ.

And by the strength (of the body) assisting a brother of yours who has fallen from his donkey or his camel, in a desert or in a road, and he seeks help, but is not helped. (So) you assist him until you load his belongings upon it and make him ride upon it, and you advance him until he joins up with the caravan, and you, during all of it, are believing in the Wilayah of Muhammad^-saww and his^-saww goodly Progeny^-asws.

فَإِنَّ اللَّهَ يُزَكِّي أَعْمَالَكَ وَ يُضَاعِفُهَا بِمُوَالاتِكَ لَهُمْ، وَ بَرَاءَتِكَ مِنْ أَعْدَائِهِمْ‏.

So Allah^-azwj will Purify your deeds and Multiply is due to your Wilayah for them^-asws, and due to your disavowing from their^-asws enemies.

255 قَالَ اللَّهُ تَعَالَى: ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ‏ يَا مَعَاشِرَ الْيَهُودِ الْمَأْخُوذَ عَلَيْكُمْ‏ مِنْ هَذِهِ الْعُهُودِ- كَمَا أُخِذَ عَلَى أَسْلَافِكُمْ‏ وَ أَنْتُمْ مُعْرِضُونَ‏ عَنْ أَمْرِ اللَّهِ عَزَّ وَ جَلَّ الَّذِي فَرَضَهُ‏.

S 255 – Allah^-azwj the Exalted Says: Then you turned around, except for a few of you [2:83] – O group of Jews, the ones upon whom these Pacts have been Taken – just as was Taken upon your ancestors and (now even) you are turning around [2:83] – from the Commands of Allah^-azwj Mighty and Majestic which He^-azwj Necessitated.

256 قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ الْعَبْدَ إِذَا أَصْبَحَ، أَوِ الْأَمَةَ إِذَا أَصْبَحَتْ، أَقْبَلَ اللَّهُ تَعَالَى عَلَيْهِ وَ مَلَائِكَتُهُ- لِيَسْتَقْبِلَ رَبَّهُ عَزَّ وَ جَلَّ بِصَلَاتِهِ- فَيُوَجِّهَ إِلَيْهِ رَحْمَتَهُ وَ يُفِيضَ عَلَيْهِ كَرَامَتَهُ، فَإِنْ وَفَى بِمَا أُخِذَ عَلَيْهِ، فَأَدَّى الصَّلَاةَ عَلَى مَا فُرِضَتْ، قَالَ اللَّهُ تَعَالَى لِلْمَلَائِكَةِ خُزَّانِ جِنَانِهِ وَ حَمَلَةِ عَرْشِهِ: قَدْ وَفَى عَبْدِي هَذَا، فَفُوا لَهُ.

S 256 – Rasool-Allah^-azwj said: ‘The servant, when it is morning, or the maid, when it is morning, Allah^-azwj the Exalted Faces to him  and (so do) His^-azwj Angels – in order for his Lord^-azwj Mighty and Majestic to Accept his Salat – So He^-azwj can Divert His^-azwj Mercy towards him and Deluge His^-azwj Prestige upon him. So if he fulfils with what has been Taken upon him and performs his Salat upon what has been necessitated, Allah^-azwj the Exalted Says to the Angels, the keepers of His^-azwj Gardens, and the bearers of the Throne: “He has fulfilled, this servant of Mine^-azwj, therefore fulfil for him!”

وَ إِنْ لَمْ يَفِ، قَالَ اللَّهُ تَعَالَى: لَمْ يَفِ عَبْدِي هَذَا، وَ أَنَا الْحَلِيمُ‏ الْكَرِيمُ، فَإِنْ تَابَ تُبْتُ عَلَيْهِ، وَ إِنْ أَقْبَلَ عَلَى طَاعَتِي أَقْبَلْتُ عَلَيْهِ بِرِضْوَانِي وَ رَحْمَتِي.

And if he does not fulfil, Allah^-azwj the Exalted Says: “He has not fulfilled, this servant of Mine^-azwj! And I^-azwj am the Forbearing, the Benevolent! So if he repents upon it and if he returns to be in My^-azwj obedience, I^-azwj shall Turn back to Him^-azwj with My^-azwj Pleasure and My^-azwj Mercy!”

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: [قَالَ اللَّهُ تَعَالَى:] وَ إِنْ كَسِلَ عَمَّا أُرِيدُ، قَصَّرْتُ فِي قُصُورِهِ حُسْناً وَ بَهَاءً وَ جَلَالًا، وَ شَهَّرْتُ فِي الْجِنَانِ بِأَنَّ صَاحِبَهَا مُقَصِّرٌ.

Then Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted Says: ‘And if he is too lazy from what is wanted, there is reduced in his castles, the beauty, and the glory, and the majesty, and it is publicised in the Gardens that he is their owner, a deficient one’.

وَ قَالَ رَسُولُ اللَّهِ ص: وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ جَبْرَئِيلَ لَيْلَةَ الْمِعْرَاجِ فَعَرَضَ عَلَيَّ قُصُورَ الْجِنَانِ، فَرَأَيْتُهَا مِنَ الذَّهَبِ وَ الْفِضَّةِ، مِلَاطُهَا الْمِسْكُ وَ الْعَنْبَرُ، غَيْرَ أَنِّي رَأَيْتُ لِبَعْضِهَا شُرَفاً عَالِيَةً، وَ لَمْ أَرَ لِبَعْضِهَا.

And Rasool-Allah^-saww said: ‘And that is that Allah^-azwj Mighty and Majestic Commanded Jibraeel^-as on the night of the Ascension (Mi’raj), and he^-as displayed unto me^-saww the castles of the Gardens. So I^-saww saw these as being of gold and silver, its mortar being of musk and amber; apart from that I^-saww for some of them I saw high honour, and did not see for some of these.

فَقُلْتُ: يَا حَبِيبِي جَبْرَئِيلُ مَا بَالُ هَذِهِ بِلَا شُرَفٍ كَمَا لِسَائِرِ تِلْكَ الْقُصُورِ. فَقَالَ: يَا مُحَمَّدُ هَذِهِ قُصُورُ الْمُصَلِّينَ فَرَائِضَهُمْ، الَّذِينَ يَكْسَلُونَ عَنِ الصَّلَاةِ عَلَيْكَ وَ عَلَى آلِكَ بَعْدَهَا.

So I^-saww said: ‘O my^-saww beloved Jibraeel^-as! What is the matter these ones are without nobility like what is for the rest of the castles?’ So he^-as said: ‘O Muhammad^-saww! These castles are of those who prayed their Obligatory Salats, (but) they were too lazy from sending Salawat upon you^-saww and upon your^-saww Progeny^-asws after (having prayed) it.

فَإِنْ بَعَثَ مَادَّةً لِبِنَاءِ الشُّرَفِ مِنَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ [بُنِيَتْ لَهُ الشُّرَفُ‏] وَ إِلَّا بَقِيَتْ هَكَذَا، حَتَّى‏ يَعْرِفَ سُكَّانُ الْجِنَانِ أَنَّ الْقَصْرَ- الَّذِي لَا شُرَفَ لَهُ هُوَ الَّذِي كَسِلَ صَاحِبُهُ بَعْدَ صَلَاتِهِ- عَنِ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ.

So if the materials are sent for the noble construction, from the (sending of) Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws, the nobility is built for him, or else it remains like this, until the dwellers of the Gardens recognise that the castle – which there is no nobility for it, it is which its owner was too lazy after (having prayed) his Salat – from sending Salawat upon Muhammad^-saww and his^-saww goodly Progeny’.

وَ رَأَيْتُ فِيهَا قُصُوراً مُنِيفَةً مُشْرِقَةً عَجِيبَةَ الْحُسْنِ، لَيْسَ لَهَا أَمَامَهَا دِهْلِيزٌ وَ لَا بَيْنَ أَيْدِيهَا بُسْتَانٌ، وَ لَا خَلْفَهَا، فَقُلْتُ: مَا بَالُ هَذِهِ الْقُصُورِ لَا دِهْلِيزَ بَيْنَ أَيْدِيهَا وَ لَا بُسْتَانَ خَلْفَ قَصْرِهَا فَقَالَ: يَا مُحَمَّدُ هَذِهِ قُصُورُ الْمُصَلِّينَ [الصَّلَوَاتِ‏] الْخَمْسَ، الَّذِينَ يَبْذُلُونَ بَعْضَ وُسْعِهِمْ فِي قَضَاءِ حُقُوقِ إِخْوَانِهِمُ الْمُؤْمِنِينَ دُونَ جَمِيعِهَا، فَلِذَلِكَ قُصُورُهُمْ مُسَتَّرَةٌ بِغَيْرِ دِهْلِيزٍ أَمَامَهَا، وَ غَيْرِ بُسْتَانٍ خَلْفَهَا.

And I^-saww saw therein castles which were lofty, shining, of wondrous beauty, there was neither a courtyard in front of it, nor an orchard in front of it, nor behind it. So I^-saww said: ‘What is the matter these castles have no courtyard in front of them nor an orchard behind its castle?’ So he^-saww said: ‘O Muhammad^-saww! These are castles of those who prayed the Salat, the five (daily) Salat, those who were only exerting part of their efforts in fulfilling the rights of their Momineen brethren besides the entirety of it. Therefore, due to that, their castles are curtailed, without there being a courtyard in front of it, and without there being an orchard behind it’.

قَالَ رَسُولُ اللَّهِ ص: أَلَا فَلَا تَتَّكِلُوا عَلَى الْوَلَايَةِ وَحْدَهَا، وَ أَدُّوا مَا بَعْدَهَا مِنْ فَرَائِضِ اللَّهِ، وَ قَضَاءِ حُقُوقِ الْإِخْوَانِ، وَ اسْتِعْمَالِ التَّقِيَّةِ، فَإِنَّهُمَا اللَّذَانِ يُتَمِّمَانِ الْأَعْمَالَ وَ يُقَصِّرَانِ بِهَا.

Rasool-Allah^-saww said: ‘Indeed! Do not be (totally) reliant upon the Wilayah alone, and fulfil what is after it from the Obligations of Allah^-azwj, and fulfil the rights of the brethren, and utilise the Taqiyya (dissimulation), for these two are those which (determine) the completion of the deeds and their deficiency with it’.

قوله عز و جل‏ وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ ثُمَّ أَنْتُمْ هؤُلاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ تَظاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَ الْعُدْوانِ وَ إِنْ يَأْتُوكُمْ أُسارى‏ تُفادُوهُمْ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى‏ أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ أُولئِكَ الَّذِينَ اشْتَرَوُا الْحَياةَ الدُّنْيا بِالْآخِرَةِ فَلا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْصَرُونَ‏

The Words of the Mighty and Majestic: And when We Took your Covenant: You will not be shedding your blood nor will you be expelling your people out from their houses. Then you accepted and you were testifying. [2:84] Then you are those who are killing yourselves, and are expelling a group of yours from their houses, backing each other against them with the sins and the aggression. And if they are coming to you as captives, you are ransoming them, and it was Prohibited upon you, their expulsion. Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Judgment he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing. [2:85] They are those who are buying the life of the world with (selling) the Hereafter, so the Punishment would not be Lightened from them nor will they be Helped [2:86]

257 قَالَ الْإِمَامُ ع‏ وَ إِذْ أَخَذْنا مِيثاقَكُمْ‏ وَ اذْكُرُوا يَا بَنِي إِسْرَائِيلَ حِينَ أَخَذْنَا مِيثَاقَكُمْ [أَيْ أَخَذْنَا مِيثَاقَكُمْ‏] عَلَى أَسْلَافِكُمْ- وَ عَلَى كُلِّ مَنْ يَصِلُ إِلَيْهِ الْخَبَرُ بِذَلِكَ مِنْ أَخْلَافِهِمُ- الَّذِينَ أَنْتُمْ مِنْهُمْ‏ لا تَسْفِكُونَ دِماءَكُمْ‏ لَا يَسْفِكُ بَعْضُكُمْ دِمَاءَ بَعْضٍ‏ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ‏ وَ لَا يُخْرِجُ بَعْضُكُمْ بَعْضاً مِنْ دِيَارِهِمْ‏ ثُمَّ أَقْرَرْتُمْ‏ بِذَلِكَ الْمِيثَاقِ كَمَا أَقَرَّ بِهِ أَسْلَافُكُمْ، وَ الْتَزَمْتُمُوهُ كَمَا الْتَزَمُوهُ‏ وَ أَنْتُمْ تَشْهَدُونَ‏ بِذَلِكَ عَلَى أَسْلَافِكُمْ وَ أَنْفُسِكُمْ.

S 257 – The Imam (Hassan Al-Askari^-asws) said: ‘And when We Took your Covenant – And recall, O Children of Israel, when We Took your Covenant – i.e., We^-azwj Took your Covenant – upon your ancestors, and upon everyone to whom the news arrives from their posterity, those you are from, You will not be shedding your blood – not shedding the blood of each other, nor will you be expelling your people out from their houses – and some of you will not be expelling the others out from their houses, Then you accepted – that Covenant just as your ancestors has accepted it, and you necessitated it just as they had necessitated it, and you were testifying with that upon your ancestors and yourselves’.

ثُمَّ أَنْتُمْ‏ مَعَاشِرَ الْيَهُودِ تَقْتُلُونَ أَنْفُسَكُمْ‏ يَقْتُلُ بَعْضُكُمْ بَعْضاً [عَلَى إِخْرَاجِ مَنْ يُخْرِجُونَهُ مِنْ دِيَارِهِمْ‏] وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ‏ غَصْباً وَ قَهْراً تَظاهَرُونَ عَلَيْهِمْ‏ تَظَاهَرُ بَعْضُكُمْ بَعْضاً عَلَى إِخْرَاجِ مَنْ تُخْرِجُونَهُ مِنْ دِيَارِهِمْ، وَ قَتْلِ مَنْ تَقْتُلُونَهُ مِنْهُمْ بِغَيْرِ حَقٍ‏ بِالْإِثْمِ وَ الْعُدْوانِ‏ بِالتَّعَدِّي تَتَعَاوَنُونَ وَ تَتَظَاهَرُونَ‏.

‘Then you – group of Jews, are killing yourselves – some of you killing the others – upon the expulsion of the ones you are expelling from their houses – and are expelling a group of yours from their houses – usurping, and coercing, backing each other against them – backing each other upon the expulsion of the ones you are expelling from their houses, and killing the ones you are killing from them without a right, with the sins and the aggression – with the infringement you are collaborating and backing each other.

وَ إِنْ يَأْتُوكُمْ‏ يَعْنِي هَؤُلَاءِ الَّذِينَ تُخْرِجُونَهُمْ- أَنْ تَرُومُوا إِخْرَاجَهُمْ وَ قَتْلَهُمْ ظُلْماً- إِنْ يَأْتُوكُمْ‏ أُسارى‏ قَدْ أَسَرَهُمْ أَعْدَاؤُكُمْ وَ أَعْدَاؤُهُمْ‏ تُفادُوهُمْ‏ مِنَ‏ الْأَعْدَاءِ بِأَمْوَالِكُمْ‏ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ‏ أَعَادَ قَوْلَهُ عَزَّ وَ جَلَ‏ إِخْراجُهُمْ‏ وَ لَمْ يَقْتَصِرْ عَلَى أَنْ يَقُولَ: «وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ‏» لِأَنَّهُ لَوْ قَالَ ذَلِكَ لَرَأَى أَنَّ الْمُحَرَّمَ إِنَّمَا هُوَ مُفَادَاتُهُمْ‏.

And if they are coming to you – meaning those whom you expelled – if you are viewing their expulsion and their killing as injustice – if they are coming to you as captives, having been captured by your enemies and their enemies you are ransoming them – from the enemies with your wealth, and it was Prohibited upon you, their expulsion. The repetition of His^-azwj Words, Mighty and Majestic, their expulsion, and He^-azwj did not shorten it Saying and it was Prohibited upon you, because He^-azwj, had He^-azwj Said that, it would have been viewed that the Prohibition, rather, it was their ransoming.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ‏ وَ هُوَ الَّذِي أَوْجَبَ عَلَيْكُمُ الْمُفَادَاةَ وَ تَكْفُرُونَ بِبَعْضٍ‏ وَ هُوَ الَّذِي حَرَّمَ قَتْلَهُمْ وَ إِخْرَاجَهُمْ، فَقَالَ: فَإِذَا كَانَ قَدْ حَرَّمَ الْكِتَابُ قَتْلَ النُّفُوسِ- وَ الْإِخْرَاجَ مِنَ الدِّيَارِ- كَمَا فَرَضَ فِدَاءَ الْأُسَرَاءِ، فَمَا بَالُكُمْ تُطِيعُونَ فِي بَعْضٍ، وَ تَعْصُونَ فِي بَعْضٍ كَأَنَّكُمْ بِبَعْضٍ كَافِرُونَ، وَ بِبَعْضٍ مُؤْمِنُونَ.

Then Allah^-azwj Mighty and Majestic Said: Are you believing in part of the Book – and it is which is Obligatory upon you, the ransoming, and disbelieving in a part (of it) – and it is which is Prohibited, killing them and expelling them. So He^-azwj Said: “So when it was such that the Book Prohibits killing the souls and the expulsion from the houses, just as it Imposes the ransoming of the captives, so what is the matter with you all obeying in part and disobeying in part? It is as if you are disbelieving in part, and believing in part”.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ‏ يَا مَعَاشِرَ الْيَهُودِ إِلَّا خِزْيٌ‏ ذُلٌ‏ فِي الْحَياةِ الدُّنْيا جِزْيَةٌ تُضْرَبُ عَلَيْهِ يَذِلُّ بِهَا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى‏ أَشَدِّ الْعَذابِ‏ إِلَى جِنْسِ أَشَدِّ الْعَذَابِ، يَتَفَاوَتُ ذَلِكَ عَلَى قَدْرِ تَفَاوُتِ مَعَاصِيهِمْ‏ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ‏ يَعْمَلُ‏ هَؤُلَاءِ الْيَهُودِ.

Then Allah^-azwj Mighty and Majestic So what is a Recompense of the one from you who does that – O group of Jews, except disgrace – humiliation, in the life of the world – penalty struck upon him, being humiliated by it, and on the Day of Judgment he would be Driven to the severe Punishment – to the variety of severe Punishments, that being varied upon in accordance of their various disobediences, and Allah is not heedless from what you are doing – the doings of these Jews’’.

ثُمَّ وَصَفَهُمْ فَقَالَ عَزَّ وَ جَلَّ: أُولئِكَ الَّذِينَ اشْتَرَوُا الْحَياةَ الدُّنْيا بِالْآخِرَةِ رَضُوا بِالدُّنْيَا وَ حُطَامِهَا- بَدَلًا مِنْ نَعِيمِ الْجِنَانِ الْمُسْتَحِقِّ بِطَاعَاتِ اللَّهِ‏ فَلا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْصَرُونَ‏ لَا يَنْصُرُهُمْ أَحَدٌ يَرْفَعُ‏ عَنْهُمُ الْعَذَابَ‏.

‘Then He^-azwj Described them, so the Mighty and Majestic Said: They are those who are buying the life of the world with (selling) the Hereafter – Being pleased with the world and its debris in replacement of the Bliss of the Gardens, deserved with the obedience of Allah^-azwj, so the Punishment would not be Lightened from them nor will they be Helped – No one will help them by alleviating the Punishment from them’.

258 فَقَالَ رَسُولُ اللَّهِ ص لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ فِي الْيَهُودِ، هَؤُلَاءِ الْيَهُودِ [الَّذِينَ‏] نَقَضُوا عَهْدَ اللَّهِ، وَ كَذَّبُوا رُسُلَ اللَّهِ، وَ قَتَلُوا أَوْلِيَاءَ اللَّهِ-: أَ فَلَا أُنَبِّئُكُمْ‏ بِمَنْ يُضَاهِيهِمْ مِنْ يَهُودِ هَذِهِ الْأُمَّةِ قَالُوا: بَلَى يَا رَسُولَ اللَّهِ.

S 258 – So Rasool-Allah^-saww said, when this Verse was Revealed regarding the Jews, those Jews who have broken the Covenant of Allah^-azwj and belied Rasool-Allah^-saww, and killed the friends of Allah^-azwj: ‘Shall I^-saww inform you all with the one who is comparable from the Jews of this community?’ They said, ‘Yes, O Rasool-Allah^-saww!’

قَالَ: قَوْمٌ مِنْ أُمَّتِي يَنْتَحِلُونَ بِأَنَّهُمْ مِنْ أَهْلِ مِلَّتِي، يَقْتُلُونَ أَفَاضِلَ ذُرِّيَّتِي وَ أَطَايِبَ أُرُومَتِي، وَ يُبَدِّلُونَ شَرِيعَتِي وَ سُنَّتِي، وَ يَقْتُلُونَ وَلَدَيَّ الْحَسَنَ وَ الْحُسَيْنَ كَمَا قَتَلَ أَسْلَافُ هَؤُلَاءِ الْيَهُودِ زَكَرِيَّا وَ يَحْيَى.

He^-saww said: ‘A group from my^-saww community posing as being from the people of my^-saww Religion. They would be killing the meritorious ones of my^-saww offspring and the good ones of my^-saww family, and they would be changing my^-saww Law and my^-saww Sunnah, and they would be killing my^-saww two (grand) sons, Al-Hassan^-asws and Al-Husayn^-asws, just as the ancestors of these Jews kill Zakariyya^-as and Yahya^-as.

أَلَا وَ إِنَّ اللَّهَ يَلْعَنُهُمْ كَمَا لَعَنَهُمْ، وَ يَبْعَثُ عَلَى بَقَايَا ذَرَارِيِّهِمْ- قَبْلَ يَوْمِ الْقِيَامَةِ هَادِياً مَهْدِيّاً- مِنْ وُلْدِ الْحُسَيْنِ الْمَظْلُومِ، يُحَرِّفُهُمْ‏ [بِسُيُوفِ أَوْلِيَائِهِ‏] إِلَى نَارِ جَهَنَّمَ.

Indeed! And Allah^-azwj would Curse them just as He^-azwj had Cursed them, and He^-azwj would Send upon the remaining ones of their offspring – before the Day of Judgment – a Guide, and Guided one, from the sons^-asws of Al-Husayn^-asws, the oppressed. He^-asws would send them, by the swords of his^-asws friends, to the Fire of Hell’.

[ثواب الحزن و البكاء على الحسين ع‏]

Rewards of the grieving and the crying upon Al Husayn^-asws

أَلَا وَ لَعَنَ اللَّهُ قَتَلَةَ الْحُسَيْنِ وَ مُحِبِّيهِمْ وَ نَاصِرِيهِمْ، وَ السَّاكِتِينَ عَنْ لَعْنِهِمْ مِنْ غَيْرِ تَقِيَّةٍ تُسْكِتُهُمْ.

Indeed! And Allah^-azwj Curses the killers of Al-Husayn^-asws, and those that love them, and their helpers, and the ones silent upon cursing them from without there being (a need for) Taqiyya (dissimulation) silencing them.

أَلَا وَ صَلَّى اللَّهُ عَلَى الْبَاكِينَ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع رَحْمَةً وَ شَفَقَةً، وَ اللَّاعِنِينَ لِأَعْدَائِهِمْ وَ الْمُمْتَلِئِينَ عَلَيْهِمْ غَيْظاً وَ حَنَقاً

Indeed! And Allah^-azwj Sends Blessings upon the weepers upon Al-Husayn Bin Ali^-asws of Mercy and Compassion, and (upon) the ones cursing their^-asws enemies, the ones who heaped upon them, Rage and Resentment.

أَلَا وَ إِنَّ الرَّاضِينَ بِقَتْلِ الْحُسَيْنِ ع شُرَكَاءُ قَتَلَتِهِ.

Indeed! And the ones pleased with the killing of Al-Husayn^-asws are participants in his^-asws killing.

أَلَا وَ إِنَّ قَتَلَتَهُ وَ أَعْوَانَهُمْ وَ أَشْيَاعَهُمْ- وَ الْمُقْتَدِينَ بِهِمْ بُرَآءُ مِنْ دِينِ اللَّهِ.

Indeed! And the ones who kill him^-asws, and their aiders, and their adherents, and the one believing in them, are disavowed from the Religion of Allah^-azwj.

[أَلَا] إِنَّ اللَّهَ لَيَأْمُرُ الْمَلَائِكَةَ الْمُقَرَّبِينَ- أَنْ يَتَلَقَّوْا دُمُوعَهُمُ الْمَصْبُوبَةَ لِقَتْلِ الْحُسَيْنِ ع إِلَى الْخُزَّانِ فِي الْجِنَانِ، فَيَمْزِجُونَهَا بِمَاءِ الْحَيَوَانِ، فَيَزِيدُ فِي عُذُوبَتِهَا وَ طِيبِهَا أَلْفَ ضِعْفِهَا.

Indeed! Allah^-azwj Commands the Angels of Proximity that they should join their tears, caused (shed) due to the killing of Al-Husayn^-asws, to the keepers of the Gardens. So they blend these with the water of (river) Al-Haywaan, and it increases in its freshness and its aroma, a thousand fold.

وَ إِنَّ الْمَلَائِكَةَ لَيَتَلَقَّوْنَ دُمُوعَ الْفَرِحِينَ- الضَّاحِكِينَ‏ لِقَتْلِ الْحُسَيْنِ ع وَ يُلْقُونَهَا فِي الْهَاوِيَةِ، وَ يَمْزُجُونَهَا بِحَمِيمِهَا وَ صَدِيدِهَا وَ غَسَّاقِهَا وَ غِسْلِينِهَا، فَتَزِيدُ فِي شِدَّةِ حَرَارَتِهَا وَ عَظِيمِ عَذَابِهَا أَلْفَ ضِعْفِهَا، يُشَدِّدُ بِهَا عَلَى الْمَنْقُولِينَ إِلَيْهَا- مِنْ أَعْدَاءِ آلِ مُحَمَّدٍ عَذَابَهُمْ‏.

And that the Angels are joining the tears of the happy ones, the ones laughing at the killing of Al-Husayn^-asws and are casting these into the abyss, and these are blended in with its boiling waters and its puss, and its vomits, and its (wound) discharge. So it would increase in the intensity of its heat and it would magnify its Punishment a thousand fold. It would intensify with it upon the ones transferred to it, from the enemies of the Progeny^-asws of Muhammad^-saww, in their Punishment.

259 فَقَامَ ثَوْبَانُ مَوْلَى رَسُولِ اللَّهِ ص: فَقَالَ: بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ مَتَى قِيَامُ السَّاعَةِ فَقَالَ رَسُولُ اللَّهِ ص مَا ذَا أَعْدَدْتَ لَهَا إِذْ تَسْأَلُ عَنْهَا فَقَالَ ثَوْبَانُ: يَا رَسُولَ اللَّهِ مَا أَعْدَدْتُ لَهَا كَثِيرَ عَمَلٍ- إِلَّا أَنِّي أُحِبُّ اللَّهَ وَ رَسُولَهُ.

S 259 – So Sowban, a slave of Rasool-Allah^-saww stood up, and he said, ‘May my father and my mother (be sacrificed) for you^-saww, O Rasool-Allah^-saww! When would the Hour be established?’ So Rasool-Allah^-saww said: ‘What is that which you have prepared for it, when you are asking about it?’ Sowban said, ‘O Rasool-Allah^-saww! I have not prepared a lot of deeds for it, except that I love Allah^-azwj and His^-azwj Rasool^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص: وَ إِلَى مَا ذَا بَلَغَ حُبُّكَ لِرَسُولِ اللَّهِ قَالَ: وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً- إِنَّ فِي قَلْبِي مِنْ مَحَبَّتِكَ مَا لَوْ قُطِعْتُ بِالسُّيُوفِ، وَ نُشِرْتُ بِالْمَنَاشِيرِ، وَ قُرِضْتُ بِالْمَقَارِيضِ، وَ أُحْرِقْتُ بِالنِّيرَانِ، وَ طُحِنْتُ بِأَرْحَاءِ الْحِجَارَةِ- كَانَ أَحَبَّ إِلَيَّ وَ أَسْهَلَ عَلَيَّ- مِنْ أَنْ أَجِدَ لَكَ فِي قَلْبِي غِشّاً أَوْ دَغَلًا أَوْ بُغْضاً- أَوْ لِأَحَدٍ مِنْ أَهْلِ بَيْتِكَ وَ أَصْحَابِكَ‏.

So Rasool-Allah^-saww said: ‘And to what is that (point) to which your love for Rasool-Allah^-saww reaches?’ He said, ‘By the One^-azwj Who Sent you^-saww with the Truth as a Prophet^-saww! In my heart, from your^-saww love is what, if I was to be cut with the swords, and sawed by the saws, and minced with the scissors, and burned by the fires, and grinded by the grinding rocks – it would be more beloved to me and easier upon me – than if I were to find for you^-saww in my heart either deceit, or suspicion, or hatred – off for anyone from the People^-asws of your^-saww Household and your^-saww companions.

وَ أَحَبُّ الْخَلْقِ إِلَيَّ بَعْدَكَ أَحَبُّهُمْ لَكَ، وَ أَبْغَضُهُمْ إِلَيَّ مَنْ لَا يُحِبُّكَ [وَ يُبْغِضُكَ وَ يُبْغِضُ أَحَداً مِمَّنْ تُحِبُّهُ، يَا رَسُولَ اللَّهِ هَذَا مَا عِنْدِي مِنْ حُبِّكَ وَ حُبِّ مَنْ يُحِبُّكَ‏] وَ بُغْضِ مَنْ يُبْغِضُكَ أَوْ يُبْغِضُ أَحَداً مِمَّنْ تُحِبُّهُ،

And the most beloved of the people to me after you^-saww is the one most loving to you^-saww, and the most hateful of them to me is the one who does not love you^-saww, and hates you^-saww and hates anyone from the ones who love you^-saww.  O Rasool-Allah^-saww! This is what is with me from your^-saww love and love for the one who loves you^-saww, and hatred for the one who hates you^-saww, or hates anyone from the ones who love you^-saww.

فَإِنْ قُبِلَ هَذَا مِنِّي فَقَدْ سَعِدْتُ، وَ إِنْ أُرِيدُ مِنِّي عَمَلٌ غَيْرُهُ، فَمَا أَعْلَمُ لِي عَمَلًا أَعْتَمِدُهُ وَ أَعْتَدُّ بِهِ غَيْرَ هَذَا، وَ أُحِبُّكُمْ جَمِيعاً أَنْتَ وَ أَصْحَابَكَ، وَ إِنْ كُنْتُ لَا أُطِيقُهُمْ فِي أَعْمَالِهِمْ.

So if this is Accepted from me, so I am fortunate, and it any deed other than it is wanted from me, then I don’t know of any deed for me I can rely on and count with apart from this. And I love you all together, you^-saww and your^-saww companions, and even if I cannot (be compared with) them in their deeds’.

فَقَالَ رَسُولُ اللَّهِ ص: أَبْشِرْ- فَإِنَّ الْمَرْءَ يُحْشَرُ يَوْمَ الْقِيَامَةِ مَعَ مَنْ أَحَبَّ.

So Rasool-Allah^-saww said: ‘Receive glad tidings, for the person would be gathered on the Day of Judgment along with the one he loves.

يَا ثَوْبَانُ لَوْ أَنَّ عَلَيْكَ مِنَ الذُّنُوبِ- مِلْ‏ءَ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ لَانْحَسَرَتْ وَ زَالَتْ عَنْكَ بِهَذِهِ الْمُوَالاةِ- أَسْرَعَ مِنِ انْحِدَارِ الظِّلِ‏ عَنِ الصَّخْرَةِ الْمَلْسَاءِ الْمُسْتَوِيَةِ- إِذَا طَلَعَتْ عَلَيْهَا الشَّمْسُ، وَ مِنِ انْحِسَارِ الشَّمْسِ‏ إِذَا غَابَتْ عَنْهَا الشَّمْسُ‏.

O Sowban! If there are upon you, from the sins, what could fill up what is between the soil up to the Throne, they would abate and decline from you due to this Wilayah – quicker than the receding of the shadow from the smooth flat rock – when the sun emerges upon it, and from the receding of the sun when the sun sets from it’.

قوله عز و جل‏ وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ وَ قَفَّيْنا مِنْ بَعْدِهِ بِالرُّسُلِ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ أَ فَكُلَّما جاءَكُمْ رَسُولٌ بِما لا تَهْوى‏ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَ فَرِيقاً تَقْتُلُونَ‏

The Words of the Mighty and Majestic: And We had Given Musa the Book and We Followed it up from after him, with the Rasools; and We Gave Isa Ibn Maryam, clear proofs and Supported him with the Holy Spirit. Is it not so that every time the Rasools came to you with what your souls did not desire, you were arrogant, so a group you belied and a group you are killing [2:87] 

260 قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ هُوَ يُخَاطِبُ هَؤُلَاءِ الْيَهُودِ الَّذِينَ أَظْهَرَ مُحَمَّدٌ ص الْمُعْجِزَاتِ لَهُمْ- عِنْدَ تِلْكَ الْجِبَالِ وَ يُوَبِّخُهُمْ-: وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ‏ التَّوْرَاةَ الْمُشْتَمِلَ عَلَى أَحْكَامِنَا، وَ عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ، وَ إِمَامَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ خُلَفَائِهِ بَعْدَهُ، وَ شَرَفِ أَحْوَالِ الْمُسْلِمِينَ لَهُ، وَ سُوءِ أَحْوَالِ الْمُخَالِفِينَ عَلَيْهِ.

S 260 – The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said – and He^-azwj was Addressing those Jews to whom Muhammad^-saww displayed the miracles to them at that mountain and Rebuked them, And We had Given Musa the Book – The Torah, the inclusive upon Our^-azwj Judgments, and upon the mention of the merits of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws, and Imamate of Ali^-asws Bin Abu Talib^-asws and his^-saww Caliphs after him^-asws, and the nobility of the states of the submitters to him^-asws, and the evil states of the adversaries against him^-asws.

وَ قَفَّيْنا مِنْ بَعْدِهِ بِالرُّسُلِ‏ جَعَلْنَا رَسُولًا فِي أَثَرِ رَسُولٍ. وَ آتَيْنا أَعْطَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ‏ الْآيَاتِ الْوَاضِحَاتِ [مِثْلَ‏]: إِحْيَاءِ الْمَوْتَى، وَ إِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ، وَ الْإِنْبَاءِ بِمَا يَأْكُلُونَ وَ مَا يَدَّخِرُونَ فِي بُيُوتِهِمْ‏ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ‏ وَ هُوَ جَبْرَئِيلُ ع، وَ ذَلِكَ حِينَ رَفَعَهُ مِنْ رَوْزَنَةِ بَيْتِهِ‏ إِلَى السَّمَاءِ، وَ أَلْقَى شِبْهَهُ عَلَى مَنْ رَامَ‏ قَتْلِهِ‏ فَقُتِلَ بَدَلًا مِنْهُ، وَ قِيلَ: هُوَ الْمَسِيحُ‏.

And We Followed it up from after him, with the Rasools – We^-azwj Made a Rasool^-as in the footsteps of a Rasool^-as, and We Gave Isa Ibn Maryam, clear proofs – the clear Signs – e.g., reviving the dead, and curing the blindness and the leprosy, and the informing with that they had eaten and what they were hoarding in their houses, and Supported him with the Holy Spirit – and he^-as is Jibraeel^-as, and that is where he^-as raised him^-as from the window of his^-as house, to the sky, and cast his^-as resemblance upon the one who desired his^-as killing, in replacement from him^-as; and it was said, ‘He is the Messiah!’’.

[ذكر المقايسة بين آيات عيسى ع و معجزات نبينا ص:]

Mention of the comparison between the Signs of Isa^-as and the miracles of our Prophet^-saww.

قَالَ الْإِمَامُ ع‏ مَا أَظْهَرَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيٍّ تَقَدَّمَ آيَةً- إِلَّا وَ قَدْ جَعَلَ لِمُحَمَّدٍ ص وَ عَلِيٍّ ع مِثْلَهَا وَ أَعْظَمَ مِنْهَا.

The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic did not Manifest a Sign for a previous Prophet^-as except and He^-azwj Made it to be for Muhammad^-saww and Ali^-asws similar to it and greater than it. 

قِيلَ: يَا ابْنَ رَسُولِ اللَّهِ ص- فَأَيَّ شَيْ‏ءٍ جَعَلَ لِمُحَمَّدٍ وَ عَلِيٍّ ع مَا يَعْدِلُ آيَاتِ عِيسَى: مِنْ إِحْيَاءِ الْمَوْتَى، وَ إِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ، وَ الْإِنْبَاءِ بِمَا يَأْكُلُونَ وَ مَا يَدَّخِرُونَ

It was said, ‘O son^-asws of Rasool-Allah^-saww! So which thing did He^-azwj Make it to be for Muhammad^-saww and Ali^-asws what equated to a Sign of Isa^-as – from the reviving of the dead, and curing the blind and the leper, and informing with what they had eaten and what they had been hoarding?’.

قَالَ ع: إِنَّ رَسُولَ اللَّهِ ص كَانَ يَمْشِي بِمَكَّةَ وَ أَخُوهُ عَلِيٌّ ع يَمْشِي مَعَهُ وَ عَمُّهُ أَبُو لَهَبٍ خَلْفَهُ- يَرْمِي عَقِبَهُ بِالْأَحْجَارِ وَ قَدْ أَدْمَاهُ- يُنَادِي مَعَاشِرَ قُرَيْشٍ: هَذَا سَاحِرٌ كَذَّابٌ- فَافْقِدُوهُ‏ وَ اهْجُرُوهُ‏ وَ اجْتَنِبُوهُ.

He^-asws said: ‘It was so that Rasool-Allah^-saww was walking in Makkah, and his^-saww brother Ali^-asws was walking along with him^-saww, and his^-saww uncle Abu Lahab^-la was behind him^-saww – throwing stones at him^-saww from behind him^-saww and he^-saww was bleeding. He was calling out, ‘O community of Quraysh! This one is a sorcerer! A liar! Therefore, kill him^-saww, and stone him^-saww, and keep him^-saww away!’

وَ حَرَّشَ عَلَيْهِ أَوْبَاشَ‏ قُرَيْشٍ، فَتَبِعُوهُمَا وَ يَرْمُونَهُمَا (بِالْأَحْجَارِ- فَمَا مِنْهَا) حَجَرٌ أَصَابَهُ إِلَّا وَ أَصَابَ عَلِيّاً ع.

And he provoked upon it the riffraff of the Quraysh, so they pursued both of them^-asws and pelted them^-asws with the stones, and there was not stone from it which hit him^-saww except it hit Ali^-asws (as well).

فَقَالَ بَعْضُهُمْ: يَا عَلِيُّ أَ لَسْتَ الْمُتَعَصِّبَ لِمُحَمَّدٍ ص، وَ الْمُقَاتِلَ عَنْهُ، وَ الشُّجَاعَ الَّذِي لَا نَظِيرَ لَكَ مَعَ حَدَاثَةِ سِنِّكَ، وَ أَنَّكَ لَمْ تُشَاهِدِ الْحُرُوبَ، مَا بَالُكَ لَا تَنْصُرُ مُحَمَّداً وَ لَا تَدْفَعُ عَنْهُ

So one of them said, ‘O Ali^-asws! Aren’t you biased towards Muhammad^-saww and the fighter on his^-saww behalf, and the brave one who, there is no match for you^-asws with your^-asws young age, and you^-asws did not attend the wars? What is the matter with you^-asws not helping Muhammad^-saww, nor defending him^-saww from it?’

فَنَادَاهُمْ عَلِيٌّ ع «مَعَاشِرَ أَوْبَاشِ قُرَيْشٍ لَا أُطِيعُ مُحَمَّداً بِمَعْصِيَتِي لَهُ، لَوْ أَمَرَنِي لَرَأَيْتُمُ الْعَجَبَ».

So Ali^-asws called out to them: ‘O group of the ruffians of Quraysh! I am not obedient to Muhammad^-saww with to my^-asws disobedience to him^-saww. If he^-saww was to instruct me^-asws, I^-asws will show you the wonders’. 

وَ مَا زَالُوا يَتْبَعُونَهُ حَتَّى خَرَجَ مِنْ مَكَّةَ فَأَقْبَلَتِ الْأَحْجَارُ عَلَى حَالِهَا تَتَدَحْرَجُ، فَقَالُوا: الْآنَ تَشْدَخُ‏ هَذِهِ الْأَحْجَارُ مُحَمَّداً وَ عَلِيّاً وَ نَتَخَلَّصُ مِنْهُمَا.

And they did not cease pursuing them^-asws until they^-asws exited from Makkah. Then the rocks (on the mountain) started stirring upon their state (about to start an) avalanche. So they said, ‘Now these rocks will crush Muhammad^-saww and Ali^-asws, and we will be finished off from both of them^-asws’.

وَ تَنَحَّتْ قُرَيْشٌ عَنْهُ خَوْفاً عَلَى أَنْفُسِهِمْ مِنْ تِلْكَ الْأَحْجَارِ، فَرَأَوْا تِلْكَ الْأَحْجَارَ قَدْ أَقْبَلَتْ عَلَى مُحَمَّدٍ وَ عَلِيٍّ ع، كُلُّ حَجَرٍ مِنْهَا يُنَادِي: السَّلَامُ عَلَيْكَ يَا مُحَمَّدَ بْنَ عَبْدِ اللَّهِ- بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافٍ.

And the Quraysh isolated from him^-saww fearing upon themselves from those rocks, but (instead) they saw those rocks to have faced towards Muhammad^-saww and Ali^-asws, each rock from these calling out, ‘The greetings be upon you^-saww, O Muhammad^-saww Bin Abdullah^-asws, Bin Abdul Muttalib^-asws Bin Hashim^-asws Bin Abd Manaf^-asws!’

السَّلَامُ عَلَيْكَ يَا عَلِيَّ بْنَ أَبِي طَالِبِ- بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافٍ. السَّلَامُ عَلَيْكَ يَا رَسُولَ رَبِّ الْعَالَمِينَ. وَ خَيْرَ الْخَلْقِ أَجْمَعِينَ. السَّلَامُ عَلَيْكَ يَا سَيِّدَ الْوَصِيِّينَ- وَ يَا خَلِيفَةَ رَسُولِ رَبِّ الْعَالَمِينَ.

The greetings be upon you^-asws, O Ali^-asws Bin Abu Talib^-asws Bin Abdul Muttalib^-asws Bin Hashim^-asws Bin Abd Manaf^-asws! The greetings be upon you^-saww O Rasool^-saww of the Lord^-azwj of the worlds, and the best of the creatures in their entirety! The greetings be upon you^-asws O chief of the successors^-as, and O caliph of Rasool-Allah^-saww!’

وَ سَمِعَهَا جَمَاعَاتُ قُرَيْشٍ فَوَجَمُوا فَقَالَ عَشْرَةٌ مِنْ مَرَدَتِهِمْ وَ عُتَاتِهِمْ: مَا هَذِهِ الْأَحْجَارُ تُكَلِّمُهُمَا، وَ لَكِنَّهُمْ رِجَالٌ فِي حُفْرَةٍ بِحَضْرَةِ الْأَحْجَارِ، قَدْ خَبَأَهُمْ مُحَمَّدٌ تَحْتَ الْأَرْضِ فَهِيَ تُكَلِّمُهُمَا لِيَغُرَّنَا وَ يَخْتَدِعَنَا.

And a group of Quraysh heard it, and they were stunned. So ten of their renegades and their stubborn ones said, ‘These rock are not speaking to them^-asws, but there are men (hidden) in the hollow places by the rock (who are speaking). Muhammad^-saww has hidden them beneath the ground, so they are speaking to them^-asws both in order to delude us and deceive us’. 

فَأَقْبَلَتْ عِنْدَ ذَلِكَ أَحْجَارٌ عَشَرَةٌ مِنْ تِلْكَ الصُّخُورِ، وَ تَحَلَّقَتْ وَ ارْتَفَعَتْ فَوْقَ الْعَشَرَةِ الْمُتَكَلِّمِينَ بِهَذَا الْكَلَامِ، فَمَا زَالَتْ تَقَعُ بِهَامَاتِهِمْ وَ تَرْتَفِعُ وَ تُرَضِّضُهَا- حَتَّى مَا بَقِيَ مِنَ الْعَشَرَةِ أَحَدٌ- إِلَّا سَالَ دِمَاغُهُ وَ دِمَاؤُهُ مِنْ مَنْخِرَيْهِ، وَ تَخَلْخَلَ رَأْسُهُ وَ هَامَتُهُ وَ يَافُوخُهُ‏ فَجَاءَ أَهْلُوهُمْ وَ عَشَائِرُهُمْ يَبْكُونَ وَ يَضِجُّونَ، يَقُولُونَ: أَشَدُّ مِنْ مُصَابِنَا بِهَؤُلَاءِ تَبَجُّحُ مُحَمَّدٍ وَ تَبَذُّخُهُ‏ بِأَنَّهُمْ قُتِلُوا بِهَذِهِ الْأَحْجَارِ [فَصَارَ ذَلِكَ‏] آيَةً لَهُ وَ دَلَالَةً وَ مُعْجِزَةً.

So ten stones from those rocks came during that and they flew and hovered above the ten speakers with this speech, and they did not continue falling and rising – until there did not remain any one from the ten – except that his blood flowed, and his blood from the nostrils, and his head and his (soft spot of the) skull was broken. So their families and their clan came over crying and making noise, and they were saying, ‘More severe than our difficulty (bereavement) with them, is the bragging of Muhammad^-saww and his^-saww exultation with them being killed by the stones, and that has become a Sign for him^-saww, and a proof, and a miracle’.

فَأَنْطَقَ اللَّهُ عَزَّ وَ جَلَّ جَنَائِزَهُمْ [فَقَالَتْ‏]: صَدَقَ مُحَمَّدٌ وَ مَا كَذَبَ، وَ كَذَبْتُمْ وَ مَا صَدَقْتُمْ. وَ اضْطَرَبَتِ الْجَنَائِزُ، وَ رَمَتْ مَنْ عَلَيْهَا، وَ سَقَطُوا عَلَى الْأَرْضِ وَ نَادَتْ: مَا كُنَّا لِنَنْقَادَ لِيَحْمِلَ عَلَيْنَا أَعْدَاءُ اللَّهِ إِلَى عَذَابِ اللَّهِ.

So Allah^-azwj Mighty and Majestic Caused their coffins to speak, and they said, ‘Muhammad^-saww speaks the truth and does not lie, and you are lying and not speaking the truth!’ And the coffins trembled and threw off the ones upon it, and they fell upon the ground and called out, ‘We will not be led to carry upon us the enemies of Allah^-azwj to the Punishment of Allah^-azwj!’

فَقَالَ أَبُو جَهْلٍ (لَعَنَهُ اللَّهُ): إِنَّمَا سَحَرَ مُحَمَّدٌ هَذِهِ الْجَنَائِزَ- كَمَا سَحَرَ تِلْكَ الْأَحْجَارَ وَ الْجَلَامِيدَ وَ الصُّخُورَ، حَتَّى وَجَدَ مِنْهَا مِنَ النُّطْقِ مَا وَجَدَ، فَإِنْ كَانَتْ- قَتْلُ هَذِهِ الْأَحْجَارِ هَؤُلَاءِ لِمُحَمَّدٍ آيَةً لَهُ- وَ تَصْدِيقاً لِقَوْلِهِ، وَ تَثْبِيتاً لِأَمْرِهِ،

So Abu Jahl^-la, may Allah^-azwj Curse him^-la, said, ‘But rather, Muhammad^-saww has done sorcery with these coffins – just as he did sorcery with those stones, and the boulders, and the rocks, until it was found from these, from the speaking, what was found. So, if it was such that these stones killed them for Muhammad^-saww, it would be a Sign for him^-saww, and a verification of his^-saww words, and an affirmation of his^-saww matter’.

فَقُولُوا لَهُ: يَسْأَلُ مَنْ خَلَقَهُمْ أَنْ يُحْيِيَهُمْ. فَقَالَ رَسُولُ اللَّهِ ص: يَا أَبَا الْحَسَنِ قَدْ سَمِعْتَ اقْتِرَاحَ الْجَاهِلِينَ، وَ هَؤُلَاءِ عَشَرَةُ قَتْلَى، كَمْ جُرِحْتَ بِهَذِهِ الْأَحْجَارِ الَّتِي رَمَانَا بِهَا الْقَوْمُ يَا عَلِيُّ

So they were saying to him^-saww, ‘Ask the One^-azwj Who Created them that He^-azwj Revives them!’ So Rasool-Allah^-saww said: ‘O Abu Al-Hassan^-asws! Did you^-asws hear the suggestion of these ignorant ones, and how much these ten killed ones injured us^-asws with these stones which the group pelted us^-asws with, O Ali^-asws!’

قَالَ عَلِيٌّ ع: جُرِحْتُ (أَرْبَعَ جِرَاحَاتٍ) وَ قَالَ رَسُولُ اللَّهِ ص: قَدْ جُرِحْتُ أَنَا سِتُّ جِرَاحَاتٍ، فَلْيَسْأَلْ كُلُّ وَاحِدٍ مِنَّا رَبَّهُ- أَنْ يُحْيِيَ مِنَ الْعَشَرَةِ بِقَدْرِ جِرَاحَاتِهِ. فَدَعَا رَسُولُ اللَّهِ ص لِسِتَّةٍ مِنْهُمْ فَنُشِرُوا، وَ دَعَا عَلِيٌّ ع لِأَرْبَعَةٍ مِنْهُمْ فَنُشِرُوا.

Ali^-asws said: ‘I^-asws have been injured with four injuries’. And Rasool-Allah^-saww said: ‘I^-saww have been injured with six injuries. So, let each one of us^-asws ask his^-asws Lord^-azwj that He^-azwj Revives from the ten, in accordance with his^-asws own injuries’. Then Rasool-Allah^-saww supplicated for six of them, and they were revived, and Ali^-asws supplicated for four of them, and they were revived.

ثُمَّ نَادَى الْمُحْيَوْنَ: مَعَاشِرَ الْمُسْلِمِينَ إِنَّ لِمُحَمَّدٍ وَ عَلِيٍّ شَأْناً عَظِيماً فِي الْمَمَالِكِ الَّتِي كُنَّا فِيهَا، لَقَدْ رَأَيْنَا لِمُحَمَّدٍ ص مِثَالًا عَلَى سَرِيرٍ- عِنْدَ الْبَيْتِ الْمَعْمُورِ، وَ عِنْدَ الْعَرْشِ، وَ لِعَلِيٍّ ع مِثَالًا عِنْدَ الْبَيْتِ الْمَعْمُورِ وَ عِنْدَ الْكُرْسِيِّ وَ أَمْلَاكُ السَّمَاوَاتِ وَ الْحُجُبِ وَ أَمْلَاكُ الْعَرْشِ يَحُفُّونَ بِهِمَا وَ يُعَظِّمُونَهُمَا وَ يُصَلُّونَ عَلَيْهِمَا، وَ يَصْدُرُونَ عَنْ أَوَامِرِهِمَا، وَ يُقْسِمُونَ بِهِمَا عَلَى اللَّهِ عَزَّ وَ جَلَّ لِحَوَائِجِهِمْ إِذَا سَأَلُوهُ بِهِمَا.

Then the revived ones called out, ‘Community of Muslims! For Muhammad^-saww and Ali^-asws is a great glory in the kingdoms which we were in. We have seen for Muhammad^-saww, a resemblance upon a throne, by the Bayt Al-Mamour (The Oft-frequented House), and by the Throne, and for Ali^-asws a resemblance by the Bayt Al Mamour and by the Chair; and the Angels of the skies and the Veils, and the Angels of the Thorne are circling with these two (resemblances) and are send Salawat upon them^-asws both, and they are issuing from their^-asws orders and they are vowing by them^-asws to Allah^-azwj Mighty and Majestic for their needs, whenever they are asking Him^-azwj by them^-asws both’.

فَآمَنَ مِنْهُمْ سَبْعَةُ نَفَرٍ، وَ غَلَبَ الشَّقَاءُ عَلَى الْآخَرِينَ‏.

So, seven of them expressed belief, and the wretchedness overcame upon the others’.

تفسير الإمام العسكري (عليه السلام)

TAFSEER OF IMAM AL-ASKARI^-asws

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah^-azwj the Beneficent, the Merciful

[إشارة إلى حديث العباءة:]

Reference to the Hadeeth of the Cloak

261 وَ أَمَّا تَأْيِيدُ اللَّهِ عَزَّ وَ جَلَّ لِعِيسَى ع بِرُوحِ الْقُدُسِ، فَإِنَّ جَبْرَئِيلَ هُوَ الَّذِي لَمَّا حَضَرَ رَسُولَ اللَّهِ ص وَ هُوَ قَدِ اشْتَمَلَ بِعَبَاءَتِهِ الْقَطَوَانِيَّةِ عَلَى نَفْسِهِ- وَ عَلَى عَلِيٍّ وَ فَاطِمَةَ وَ الْحُسَيْنِ وَ الْحَسَنِ ع وَ قَالَ: «اللَّهُمَّ هَؤُلَاءِ أَهْلِي، أَنَا حَرْبٌ لِمَنْ حَارَبَهُمْ، وَ سِلْمٌ لِمَنْ سَالَمَهُمْ، مُحِبٌّ لِمَنْ أَحَبَّهُمْ، وَ مُبْغِضٌ لِمَنْ أَبْغَضَهُمْ، فَكُنْ لِمَنْ حَارَبَهُمْ حَرْباً، وَ لِمَنْ سَالَمَهُمْ سِلْماً، وَ لِمَنْ أَحَبَّهُمْ مُحِبّاً، وَ لِمَنْ أَبْغَضَهُمْ مُبْغِضاً».

S 261 – And as for the Support of Allah^-azwj Mighty and Majestic to Isa^-as with the Holy Spirit, so it was Jibraeel^-as the one who presented to Rasool-Allah^-saww, and he^-saww had put on his^-saww Al-Qatwaniyya cloak upon himself^-saww – and upon Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws and said: ‘O Allah^-azwj! They^-asws are my^-saww family. I^-saww am at war against the one (who) is at war with them^-asws, and am at peace with the one who is at a peace with them^-asws, loving to the one who loves them^-asws, and hateful towards the one who hates them^-asws. Therefore, Be at war with the one who flights against them^-asws, and Peaceful with the one who is at peace with them^-asws, and Loving to the one who loves them^-asws, and Hateful to the one who hates them^-asws!’

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: «قَدْ أَجَبْتُكَ إِلَى ذَلِكَ يَا مُحَمَّدُ».

So Allah^-azwj Mighty and Majestic Said: “I^-azwj have Answered you^-saww to that, O Muhammad^-saww!”

فَرَفَعَتْ أُمُّ سَلَمَةَ جَانِبَ الْعَبَاءَةِ لِتَدْخُلَ، فَجَذَبَهُ رَسُولُ اللَّهِ ص وَ قَالَ: لَسْتَ هُنَاكَ وَ إِنْ كُنْتَ فِي خَيْرٍ وَ إِلَى خَيْرٍ.

Then Umm Salma^-ra raised a side of the cloak in order to enter, but Rasool-Allah^-saww pulled it away and said: ‘Not over here (is your place), although you^-asws are in goodness and towards goodness!’

وَ جَاءَ جَبْرَئِيلُ ع مُتَدَبِّراً وَ قَالَ: يَا رَسُولَ اللَّهِ اجْعَلْنِي مِنْكُمْ! قَالَ: أَنْتَ مِنَّا. قَالَ: أَ فَأَرْفَعُ الْعَبَاءَةَ وَ أَدْخُلُ مَعَكُمْ قَالَ بَلَى. فَدَخَلَ فِي الْعَبَاءَةِ، ثُمَّ خَرَجَ وَ صَعِدَ إِلَى السَّمَاءِ إِلَى الْمَلَكُوتِ الْأَعْلَى، وَ قَدْ تَضَاعَفَ حُسْنُهُ وَ بَهَاؤُهُ.

And Jibraeel^-as came over pondering, and said: ‘O Rasool-Allah^-saww! Make me^-as to be from you^-asws all!’ He^-saww said: ‘You^-as are from us^-asws’. He^-as said: ‘Can I raise the cloak and enter (to be) with you^-asws all?’ He^-saww said: ‘Yes’. So he^-as entered into the cloak, then exited and ascended to the sky towards the high kingdoms, and there had been a doubling of his^-as beauty and his^-as glory.

وَ قَالَتِ الْمَلَائِكَةُ: قَدْ رَجَعْتَ بِجَمَالٍ خِلَافَ مَا ذَهَبْتَ بِهِ مِنْ عِنْدِنَا! قَالَ: وَ كَيْفَ لَا أَكُونُ كَذَلِكَ وَ قَدْ شُرِّفْتُ- بِأَنْ جُعِلْتُ مِنْ آلِ مُحَمَّدٍ ص وَ أَهْلِ بَيْتِهِ! قَالَتِ الْأَمْلَاكُ فِي مَلَكُوتِ السَّمَاوَاتِ- وَ الْحُجُبِ وَ الْكُرْسِيِّ وَ الْعَرْشِ: حَقٌّ لَكَ هَذَا الشَّرَفُ أَنْ تَكُونَ كَمَا قُلْتَ.

And the (other) Angels said: ‘You^-as have returned different to what you^-as had gone with from our presence!’ He^-as said: ‘And how can I^-as not happen to the like that and I^-as have been ennobled with being made to be from the Progeny^-asws of Muhammad^-saww and the People^-asws of his^-saww Household?’ The Angels in the kingdoms of the skies, and the Veils, and the Chair said: ‘It is a right for you^-as, this nobility, that you^-as should become as you^-as saying’.

وَ كَانَ عَلِيٌّ ع مَعَهُ جَبْرَئِيلُ عَنْ يَمِينِهِ فِي الْحُرُوبِ، وَ مِيكَائِيلُ عَنْ يَسَارِهِ وَ إِسْرَافِيلُ خَلْفَهُ، وَ مَلَكُ الْمَوْتِ‏ أَمَامَهُ‏.

And Ali^-asws was such that Jibraeel^-as was with him^-asws on his^-asws right during the wars, and Mikaeel^-as on his^-asws left, and Israfeel^-as behind him^-asws, and the Angel of death in front of him^-asws.

262 وَ أَمَّا إِبْرَاءُ الْأَكْمَهِ وَ الْأَبْرَصِ، وَ الْإِنْبَاءُ بِمَا يَأْكُلُونَ وَ مَا يَدَّخِرُونَ فِي بُيُوتِهِمْ، فَإِنَّ رَسُولَ اللَّهِ ص لَمَّا كَانَ بِمَكَّةَ قَالُوا: يَا مُحَمَّدُ إِنَّ رَبَّنَا هُبَلُ، الَّذِي يَشْفِي مَرْضَانَا، وَ يُنْقِذُ هَلْكَانَا، وَ يُعَالِجُ جَرْحَانَا.

S 262 – And as for curing the blind and the leper, and the informing with what they had eaten and what they were hoarding in their houses, so when Rasool-Allah^-saww was in Makkah, they said, ‘O Muhammad^-saww! Our lord is ‘Hobal’ (name of an idol) who heals our sick one, and rescues our destroyed ones, and treats our wounded’.

قَالَ ص: كَذَبْتُمْ، مَا يَفْعَلُ هُبَلُ مِنْ ذَلِكَ شَيْئاً، بَلِ اللَّهُ تَعَالَى يَفْعَلُ بِكُمْ مَا يَشَاءُ مِنْ ذَلِكَ.

He^-saww said: ‘You are lying! Hobal didn’t do anything from that. But it is Allah^-azwj the Exalted Who Does with you all whatever He^-azwj so Desires to from that’.

قَالَ ع: فَكَبُرَ هَذَا عَلَى مَرَدَتِهِمْ، فَقَالُوا: يَا مُحَمَّدُ مَا أَخْوَفَنَا عَلَيْكَ مِنْ هُبَلَ أَنْ يَضْرِبَكَ بِاللَّقْوَةِ وَ الْفَالِجِ وَ الْجُذَامِ وَ الْعَمَى، وَ ضُرُوبِ الْعَاهَاتِ لِدُعَائِكَ إِلَى خِلَافِهِ.

He^-asws said: ‘So this was grievous upon their renegades, and they said, ‘O Muhammad^-saww! We fear upon you^-saww from (the wrath of) Hobal that he would hit you with the facial paralysis, and the stroke, and the leprosy, and the blindness, and the hits of disabilities for your^-saww calling to his opposition’.

قَالَ ص: لَنْ يَقْدِرَ عَلَى شَيْ‏ءٍ مِمَّا ذَكَرْتُمُوهُ- إِلَّا اللَّهُ عَزَّ وَ جَلَّ. قَالُوا: يَا مُحَمَّدُ فَإِنْ كَانَ لَكَ رَبٌّ تَعْبُدُهُ لَا رَبَّ سِوَاهُ، فَاسْأَلْهُ أَنْ يَضْرِبَنَا بِهَذِهِ الْآفَاتِ- الَّتِي ذَكَرْنَاهَا لَكَ حَتَّى نَسْأَلَ نَحْنُ هُبَلَ أَنْ يَبْرَأَنَا مِنْهَا، لِتَعْلَمَ أَنَّ هُبَلَ هُوَ شَرِيكُ رَبِّكَ الَّذِي إِلَيْهِ تُومِئُ وَ تُشِيرُ.

He^-saww said: ‘He will never be able upon anything from what you are mentioning – only Allah^-azwj Mighty and Majestic (can do that)’. They said, ‘O Muhammad^-saww! So if there was a Lord^-azwj for you^-saww that you^-saww worship, there being no (other) Lord^-azwj besides Him^-azwj, then ask Him^-azwj that He^-azwj should Strike us with these disabilities – which we are mentioning to you, until we ask Hobal that he cures us from these, in order for you^-saww to know that Hobal, he is an associate of your^-saww Lord^-azwj whom you^-saww are indicating and gesturing towards’.

فَجَاءَهُ جَبْرَئِيلُ ع فَقَالَ: ادْعُ أَنْتَ عَلَى بَعْضِهِمْ، وَ لْيَدْعُ عَلِيٌّ عَلَى بَعْضٍ. فَدَعَا رَسُولُ اللَّهِ ص عَلَى عِشْرِينَ مِنْهُمْ، وَ دَعَا عَلِيٌّ ص عَلَى عَشَرَةٍ.

So Jibraeel^-as came and he^-as said: ‘You^-saww should supplicate against some of them and let Ali^-asws supplicate against some’. So Rasool-Allah^-saww supplicated against twenty of them, and Ali^-asws supplicated against ten.

فَلَمْ يَرِيمُوا مَوَاضِعَهُمْ- حَتَّى بَرِصُوا وَ جَذِمُوا وَ فُلِجُوا وَ لُقُوا وَ عَمُوا، وَ انْفَصَلَتْ عَنْهُمُ الْأَيْدِي وَ الْأَرْجُلُ، وَ لَمْ يَبْقَ فِي شَيْ‏ءٍ مِنْ أَبْدَانِهِمْ عُضْوٌ صَحِيحٌ- إِلَّا أَلْسِنَتُهُمْ وَ آذَانُهُمْ، فَلَمَّا أَصَابَهُمْ ذَلِكَ صِيرَ بِهِمْ إِلَى هُبَلَ وَ دَعَوْهُ لِيَشْفِيَهُمْ، وَ قَالُوا: دَعَا عَلَى هَؤُلَاءِ مُحَمَّدٌ وَ عَلِيٌّ، فَفُعِلَ بِهِمْ مَا تَرَى فَاشْفِهِمْ.

So they had not budged from their places – until they (were struck by) vitiligo, and leprosy, and stroke, and facial paralysis, and blindness, and the joints of their hands and legs disjointed from them, and there did not remain any healthy part from their bodies – except for their tongues and their ears. So when that hit them, they (their relatives) came with them to Hobal and supplicated to him to heal them, and they said, ‘Muhammad^-saww and Ali^-asws supplicated against them, and did with them what you can see, therefore heal them’.

فَنَادَاهُمْ هُبَلُ: يَا أَعْدَاءَ اللَّهِ- وَ أَيُّ قُدْرَةٍ لِي عَلَى شَيْ‏ءٍ مِنَ الْأَشْيَاءِ وَ الَّذِي بَعَثَهُ إِلَى الْخَلْقِ أَجْمَعِينَ، وَ جَعَلَهُ أَفْضَلَ النَّبِيِّينَ وَ الْمُرْسَلِينَ، لَوْ دَعَا عَلِيٌّ لَتَهَافَتَتْ أَعْضَائِي وَ تَفَاصَلَتْ أَجْزَائِي، وَ احْتَمَلَتْنِي الرِّيَاحُ وَ تَذْرُو إِيَّايَ- حَتَّى لَا يُرَى لِشَيْ‏ءٍ مِنِّي عَيْنٌ وَ لَا أَثَرٌ، يَفْعَلُ اللَّهُ ذَلِكَ بِي- حَتَّى يَكُونَ أَكْبَرُ جُزْءٍ مِنِّي دُونَ عُشْرِ عَشِيرِ خَرْدَلَةٍ.

So Hobal called out to them, ‘O enemies of Allah^-azwj! And which power is there for me upon anything from the things? By the One^-azwj Who Sent him^-saww to the creatures altogether, and Made him^-saww as the most superior of the Prophets^-as and the Mursils^-as! Had they^-asws supplicated against me, my organs would become incoherent and my limbs disjointed, and the winds would carry me off scatter me as particles – until nothing from me would be seen by an eye, nor any traces. Allah^-azwj would Do that with me to the extent that a large part of me would be less than a tenth of a tenth of a mustard seed’. 

فَلَمَّا سَمِعُوا ذَلِكَ مِنْ هُبَلَ ضَجُّوا إِلَى رَسُولِ اللَّهِ ص وَ قَالُوا: قَدِ انْقَطَعَ الرَّجَاءُ عَمَّنْ سِوَاكَ، فَأَغِثْنَا وَ ادْعُ اللَّهَ لِأَصْحَابِنَا، فَإِنَّهُمْ لَا يَعُودُونَ إِلَى أَذَاكَ.

So when they (their relatives) heard that from Hobal, they raised a clamour to Rasool-Allah^-saww, and they said, ‘The hopes have been cut off from the ones besides you^-saww, therefore help us and supplicate to Allah^-azwj for our companions, for they would not be returning to hurt you^-saww’.

فَقَالَ رَسُولُ اللَّهِ ص: شِفَاؤُهُمْ يَأْتِيهِمْ مِنْ حَيْثُ أَتَاهُمْ دَاؤُهُمْ، عِشْرُونَ عَلَيَّ وَ عَشْرَةٌ عَلَى عَلِيٍّ. فَجَاءُوا بِعِشْرِينَ، فَأَقَامُوهُمْ بَيْنَ يَدَيْهِ، وَ بِعَشَرَةٍ أَقَامُوهُمْ بَيْنَ يَدَيْ عَلِيٍّ ع.

So Rasool-Allah^-saww said: ‘Their healing would come from where their diseases have come, twenty upon me^-saww and ten upon Ali^-asws’. So they came with twenty and placed them in front of him^-saww, and with ten, and placed them in front of Ali^-asws.

فَقَالَ رَسُولُ اللَّهِ ص لِلْعِشْرِينَ: غُضُّوا أَعْيُنَكُمْ، وَ قُولُوا: اللَّهُمَّ بِجَاهِ مَنْ بِجَاهِهِ ابْتَلَيْتَنَا، فَعَافِنَا بِمُحَمَّدٍ وَ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِمَا. وَ كَذَلِكَ قَالَ عَلِيٌّ ع لِلْعَشَرَةِ الَّذِينَ بَيْنَ يَدَيْهِ.

So Rasool-Allah^-saww said to the twenty: ‘Shut your eyes and say, ‘O Allah^-azwj! By the virtue of the one^-saww by whose virtue You^-azwj Afflicted us, so Restore our health by Muhammad^-saww and Ali^-asws and the goodly from their^-asws Progeny^-asws’. And Ali^-asws said similar to that to the ten who were in front of him^-asws.

فَقَالُوهَا، فَقَامُوا فَكَأَنَّمَا أُنْشِطُوا مِنْ عِقَالٍ، مَا بِأَحَدٍ مِنْهُمْ نَكْبَةٌ وَ هُوَ أَصَحُّ مِمَّا كَانَ قَبْلَ أَنْ أُصِيبَ بِمَا أُصِيبَ. فَآمَنَ الثَّلَاثُونَ وَ بَعْضُ أَهْلِيهِمْ، وَ غَلَبَ الشَّقَاءُ عَلَى [أَكْثَرِ] الْبَاقِينَ‏.

So they said it, and they stood up as if they had been refreshed from hobbling. There wasn’t with any one of them any catastrophe and he was healthier than what he had been before he was hit with what he had been hit with. So, thirty of them expressed belief along with some of their families, and the wretchedness overcame upon most of the remaining ones.

263 وَ أَمَّا الْإِنْبَاءُ بِمَا كَانُوا يَأْكُلُونَ- وَ مَا يَدَّخِرُونَ فِي بُيُوتِهِمْ، فَإِنَّ رَسُولَ اللَّهِ ص لَمَّا بَرَءُوا- قَالَ لَهُمْ: آمِنُوا. فَقَالُوا: آمَنَّا. فَقَالَ: أَ لَا أَزِيدُكُمْ بَصِيرَةً قَالُوا: بَلَى.

S 263 – And as for the informing with that they had eaten and what they had been hoarding in their houses, so Rasool-Allah^-azwj, when he^-saww had cured them, said to them: ‘Believe!’ So they said, ‘We believe’. So he^-saww said: ‘Shall I^-saww increase you all with insight?’ They said, ‘Yes’.

قَالَ: أُخْبِرُكُمْ بِمَا تَغَذَّى بِهِ هَؤُلَاءِ وَ تَدَاوَوْا [فَقَالُوا: قُلْ يَا رَسُولَ اللَّهِ. فَقَالَ:] تَغَذَّى فُلَانٌ بِكَذَا، وَ تَدَاوَى فُلَانٌ بِكَذَا، وَ بَقِيَ عِنْدَهُ كَذَا حَتَّى ذَكَرَهُمْ أَجْمَعِينَ، ثُمَّ قَالَ: يَا مَلَائِكَةَ رَبِّي- أَحْضِرُونِي بَقَايَا غِذَائِهِمْ وَ دَوَائِهِمْ عَلَى أَطْبَاقِهِمْ وَ سُفَرِهِمْ.

He^-saww said: ‘I^-saww shall inform you with what food they have partaken with and what medication.’ They said, ‘Say (it), O Rasool-Allah^-saww!’ He^-saww said: ‘So and so ate such and such, and took such and such medication, and there remains in his presence such and such’ – until he^-saww had mentioned them in their entirety. Then he^-saww said: ‘O Angels of my^-saww Lord^-azwj! – present to me with the remainder of their meals and their medications, upon their dishes and their table-spreads!’

فَأَحْضَرَتِ الْمَلَائِكَةُ ذَلِكَ، وَ أَنْزَلَتْ مِنَ السَّمَاءِ بَقَايَا طَعَامِ أُولَئِكَ وَ دَوَائِهِمْ. فَقَالُوا: هَذِهِ الْبَقَايَا مِنَ الْمَأْكُولِ كَذَا، وَ الْمُدَاوَى بِهِ كَذَا.

So, the Angels presented that, and descended from the sky (with) the remainder of their meals and their medications, and they said, ‘These are the left-over from the meals of such and such, and so and so medicated with such and such’.

ثُمَّ قَالَ: يَا أَيُّهَا الطَّعَامُ أَخْبِرْنَا، كَمْ أُكِلَ مِنْكَ فَقَالَ الطَّعَامُ: أُكِلَ مِنِّي كَذَا، وَ تُرِكَ مِنِّي كَذَا، وَ هُوَ مَا تَرَوْنَ. وَ قَالَ بَعْضُ ذَلِكَ الطَّعَامِ: أَكَلَ صَاحِبِي [هَذَا] مِنِّي كَذَا وَ بَقِيَ مِنِّي كَذَا، (وَ جَاءَ بِهِ) الْخَادِمُ فَأَكَلَ مِنِّي كَذَا، وَ أَنَا الْبَاقِي.

Then he^-saww said: ‘O the foodstuff! Inform us, how much has been eaten from you!’ So the (partaken) meals said, ‘Such and such was eaten from me, and such and such was left from me, and it is what you are seeing (at present)’. And some of that meal said, ‘This owner of mine ate such from me and there remains such from me, and the servant came with him and ate such from me, and I am the left-over’.

فَقَالَ رَسُولُ اللَّهِ ص: فَمَنْ أَنَا فَقَالَ الطَّعَامُ وَ الدَّوَاءُ: أَنْتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْكَ وَ آلِكَ.

So Rasool-Allah^-saww said: ‘So who am I^-saww?’ The meal and the medication said, ‘You^-saww are Rasool-Allah^-saww! May Allah^-azwj Send Salawat upon you^-saww and your^-saww Progeny^-asws’.

قَالَ: فَمَنْ هَذَا يُشِيرُ إِلَى عَلِيٍّ ع فَقَالَ الطَّعَامُ وَ الدَّوَاءُ: هَذَا أَخُوكَ سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ، وَ وَزِيرُكَ أَفْضَلُ الْوُزَرَاءِ وَ خَلِيفَتُكَ سَيِّدُ الْخُلَفَاءِ.

He^-asws (Imam Hassan Al-Askari^-asws said) said: ‘So from this, he^-saww indicated towards Ali^-asws, and the meal and the medication said, ‘This one is your^-saww brother^-asws, chief of the former ones and the latter ones, and your^-saww Vizier is the most superior of the Viziers, and your^-saww Caliph is the chief of the caliphs’.

264 ثُمَّ وَجَّهَ اللَّهُ الْعَذْلَ‏ نَحْوَ الْيَهُودِ الْمَذْكُورِينَ- فِي قَوْلِهِ تَعَالَى: ثُمَّ قَسَتْ قُلُوبُكُمْ‏: أَ فَكُلَّما جاءَكُمْ رَسُولٌ بِما لا تَهْوى‏ أَنْفُسُكُمُ‏ فَأَخَذَ عُهُودَكُمْ وَ مَوَاثِيقَكُمْ بِمَا لَا تُحِبُّونَ- مِنْ بَذْلِ الطَّاعَةِ لِأَوْلِيَاءِ اللَّهِ الْأَفْضَلِينَ- وَ عِبَادِهِ الْمُنْتَجَبِينَ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ لَمَّا قَالُوا لَكُمْ كَمَا أَدَّاهُ إِلَيْكُمْ أَسْلَافُكُمُ- الَّذِينَ قِيلَ لَهُمْ: إِنَّ وَلَايَةَ مُحَمَّدٍ [وَ آلِ مُحَمَّدٍ] هِيَ الْغَرَضُ الْأَقْصَى- وَ الْمُرَادُ الْأَفْضَلُ،

S 264 – (Imam Hassan Al-Askari^-asws said): ‘Then Allah^-azwj Diverted the Rebuke towards the mentioned Jews – in the Words of the Exalted: Then your hearts hardened after that  – Is it not so that every time the Rasools came to you with what your souls did not desire [2:74] – So I^-azwj Took your agreements and your Covenants with what you are not liking, from being obedient to the Guardians^-asws of Allah^-azwj, the superior ones, and His^-azwj Chosen servants, Muhammad^-saww and his^-saww goodly Progeny^-asws due to what they^-asws said to you, just as your ancestors had passed it on to you, those to whom it was said that the Wilayah of Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, it is the purpose, the ultimate, the intended, the superior.

مَا خَلَقَ اللَّهُ أَحَداً مِنْ خَلْقِهِ وَ لَا بَعَثَ أَحَداً مِنْ رُسُلِهِ إِلَّا لِيَدْعُوَهُمْ إِلَى وَلَايَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ خُلَفَائِهِ ع- وَ يَأْخُذَ بِهِ عَلَيْهِمُ الْعَهْدَ لِيُقِيمُوا عَلَيْهِ وَ لِيَعْمَلَ بِهِ سَائِرُ عَوَامِّ الْأُمَمِ.

Allah^-azwj did not Create anyone from His^-azwj creation, nor did He^-azwj Send anyone from His^-azwj Rasools^-as except he^-as called them to the Wilayah of Muhammad^-saww, and Ali^-asws and his^-asws Caliphs^-asws, and He^-azwj Took upon them the pact in order for them to be standing by it and to be acted in accordance to it by the rest of the generalities of the communities.

فَلِهَذَا اسْتَكْبَرْتُمْ‏ كَمَا اسْتَكْبَرَ أَوَائِلُكُمْ- حَتَّى قَتَلُوا زَكَرِيَّا وَ يَحْيَى، وَ اسْتَكْبَرْتُمْ أَنْتُمْ حَتَّى رُمْتُمْ قَتْلَ مُحَمَّدٍ وَ عَلِيٍّ ع فَخَيَّبَ اللَّهُ تَعَالَى سَعْيَكُمْ وَ رَدَّ فِي نُحُورِكُمْ كَيْدَكُمْ

Therefore, due to this, you were arrogant [2:87] – Just as your former ones were arrogant until they killed Zakariyya^-as Bin Yahya^-as, and you are being arrogant to the extent that you intended to kill Muhammad^-saww and Ali^-asws. But, Allah^-azwj the Exalted Defeated your efforts and Repelled your plots in your cunningness. 

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: تَقْتُلُونَ‏ فَمَعْنَاهُ قَتَلْتُمْ، كَمَا تَقُولُ لِمَنْ تُوَبِّخُهُ وَيْلَكَ كَمْ‏ تَكْذِبُ وَ كَمْ تُمَخْرِقُ‏ وَ لَا تُرِيدُ مَا [لم‏] يَفْعَلُهُ بَعْدُ، وَ إِنَّمَا تُرِيدُ: كَمْ‏ فَعَلْتَ، وَ أَنْتَ عَلَيْهِ مُوَطِّنٌ‏.

And as for His^-azwj Words, Mighty and Majestic you are killing [2:87] – so its meaning is, ‘you killed’, just as you are saying to the one whom you rebuke, ‘Woe be unto you! How much you lie and how much you chide?’ And you do not mean what he would be doing afterwards. But rather, you mean, ‘How much you have done, and you are habitual upon it’’.

[واقعة ليلة العقبة:]

The incident of the night at Al-Aqaba

265 قَالَ الْإِمَامُ ع‏ وَ لَقَدْ رَامَتِ الْفَجَرَةُ الْكَفَرَةُ لَيْلَةَ الْعَقَبَةِ قَتْلَ رَسُولِ اللَّهِ ص [عَلَى الْعَقَبَةِ] وَ رَامَ مَنْ بَقِيَ مِنْ مَرَدَةِ الْمُنَافِقِينَ بِالْمَدِينَةِ قَتْلَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَمَا قَدَرُوا عَلَى مُغَالَبَةِ رَبِّهِمْ، حَمَلَهُمْ عَلَى ذَلِكَ حَسَدُهُمْ لِرَسُولِ اللَّهِ ص فِي عَلِيٍّ ع لِمَا فَخَّمَ مِنْ أَمْرِهِ، وَ عَظَّمَ مِنْ شَأْنِهِ.

S 265 – The Imam^-asws said: ‘And the mischievous Kafirs wished to kill Rasool-Allah^-saww on the night of Al-Aqaba (at Al-Aqaba), and the remaining ones from the renegade hypocrites at Al-Medina wished to kill Ali^-asws Bin Abu Talib^-asws. But they were not able upon overcoming their Lord^-azwj. That which carried them upon that was their envy to Rasool-Allah^-saww regarding Ali^-asws due to the grandness of his^-asws matter and the greatness of his^-asws glory.

مِنْ ذَلِكَ: أَنَّهُ لَمَّا خَرَجَ مِنَ الْمَدِينَةِ وَ قَدْ كَانَ خَلَّفَهُ عَلَيْهَا قَالَ لَهُ: إِنَّ جَبْرَئِيلَ أَتَانِي وَ قَالَ لِي: يَا مُحَمَّدُ إِنَّ الْعَلِيَّ الْأَعْلَى يُقْرِئُكَ‏ السَّلَامَ- وَ يَقُولُ لَكَ: يَا مُحَمَّدُ إِمَّا أَنْ تَخْرُجَ أَنْتَ وَ يُقِيمُ عَلِيٌّ، أَوْ يَخْرُجَ عَلِيٌّ وَ تُقِيمُ أَنْتَ، لَا بُدَّ مِنْ ذَلِكَ، فَإِنَّ عَلِيّاً قَدْ نَدَبْتُهُ لِإِحْدَى اثْنَتَيْنِ، لَا يَعْلَمُ أَحَدٌ كُنْهَ جَلَالِ مَنْ أَطَاعَنِي فِيهِمَا، وَ عَظِيمَ ثَوَابِهِ غَيْرِي.

From that – When he^-saww went out from Al-Medina, and he^-saww had left him^-asws behind upon it, said to him^-asws: ‘Jibraeel^-as came to me^-saww and said to me: ‘O Muhammad^-saww! The most Exalted Conveys the Greetings and is saying to you^-saww: “O Muhammad^-saww! Either you^-saww go out and Ali^-asws stays, or Ali^-asws goes out and you^-saww stay. It is a must from that, for Ali^-asws has been Mandated with one of the two. No one knows the majesty of the one who obeys Me^-azwj in these two (choices), and the greatness of its Rewards apart from Me^-azwj”.

فَلَمَّا خَلَّفَهُ، أَكْثَرَ الْمُنَافِقُونَ [الطَّعْنَ‏] فِيهِ، فَقَالُوا: مَلَّهُ وَ سَئِمَهُ، وَ كَرِهَ صُحْبَتَهُ فَتَبِعَهُ عَلِيٌّ ع حَتَّى لَحِقَهُ- وَ قَدْ وَجَدَ مِمَّا قَالُوا فِيهِ.

So when he^-saww left him^-asws behind, most of the hypocrites taunted him^-asws with regards to it and they said, ‘He^-saww is fed up with him^-asws, and is tired of him^-asws, and dislikes his^-asws company’. So Ali^-asws followed him^-saww until he^-asws met him, and he^-asws had found (grief) from what they had said regarding him^-asws.

[حديث المنزلة:]

Hadeeth of the Status

فَقَالَ رَسُولُ اللَّهِ ص‏ مَا أَشْخَصَكَ عَنْ مَرْكَزِكَ قَالَ: بَلَغَنِي عَنِ النَّاسِ كَذَا وَ كَذَا. فَقَالَ لَهُ: «أَ مَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي».

So Rasool-Allah^-saww said: ‘What made you^-asws come back from your^-asws position?’ He^-asws said: ‘It reached me^-asws, such and such from the people’. He^-saww said to him^-asws: ‘Are you^-asws not pleased that you^-asws happen to be from me^-saww at the status of Haroun^-as from Musa^-as, except that there would be no Prophet^-as after me^-saww?’

فَانْصَرَفَ عَلِيٌّ ع إِلَى مَوْضِعِهِ، فَدَبَّرُوا عَلَيْهِ أَنْ يَقْتُلُوهُ، وَ تَقَدَّمُوا فِي أَنْ يَحْفِرُوا لَهُ فِي طَرِيقِهِ حَفِيرَةً طَوِيلَةً قَدْرَ خَمْسِينَ ذِرَاعاً، ثُمَّ غَطَّوْهَا بِحُصُرٍ رِقَاقٍ وَ نَثَرُوا فَوْقَهَا يَسِيراً مِنَ التُّرَابِ، بِقَدْرِ مَا غَطَّوْا وُجُوهَ الْحُصُرِ، وَ كَانَ ذَلِكَ عَلَى طَرِيقِ عَلِيٍّ ع الَّذِي لَا بُدَّ لَهُ مِنْ سُلُوكِهِ- لِيَقَعَ هُوَ وَ دَابَّتُهُ فِي الْحَفِيرَةِ الَّتِي قَدْ عَمَّقُوهَا، وَ كَانَ مَا حَوَالَيِ الْمَحْفُورِ أَرْضٌ ذَاتُ حِجَارَةٍ، وَ دَبَّرُوا عَلَى أَنَّهُ إِذَا وَقَعَ مَعَ دَابَّتِهِ فِي ذَلِكَ الْمَكَانِ كَبَسُوهُ بِالْأَحْجَارِ حَتَّى يَقْتُلُوهُ.

So Ali^-asws left to go (back) to his^-asws place, and they (hypocrites) pondered on killing him^-asws, and they preceded in digging a pit for him^-asws (to fall into it) on his^-asws way, a long pit of a measurement of fifty cubits. Then they covered it with palm leaves and spread some soil above it, by a measurement of what was required to cover up the face of the palm leaves. And that was upon the way of Ali^-asws which was a must for him^-asws from travelling it – so that he^-asws and his^-asws ride would fall into the pit which they had dug deep. And it was so that around the dugout was rocky ground, and they pondered upon that he^-asws, when he^-asws does fall along with his^-asws ride into that place, they would pelt him^-asws with the stones until they kill him^-asws.

فَلَمَّا بَلَغَ عَلِيٌّ ع قُرْبَ الْمَكَانِ لَوَى فَرَسُهُ عُنُقَهُ، وَ أَطَالَهُ اللَّهُ فَبَلَغَتْ جَحْفَلَتُهُ‏ أُذُنَهُ- وَ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ حُفِرَ هَاهُنَا وَ دُبِّرَ عَلَيْكَ الْحَتْفُ- وَ أَنْتَ أَعْلَمُ لَا تَمُرَّ فِيهِ.

So when Ali^-asws reached near to the place, his^-asws horse twisted its neck and Allah^-azwj elongated it and it reached to his^-asws ears, and it said, ‘O Amir Al-Momineen^-asws! They have dug out over here and contrived a doom upon you^-asws – and you^-asws are more knowing that you^-asws should not be passing therein’.

فَقَالَ لَهُ عَلِيٌّ ع: «جَزَاكَ اللَّهُ مِنْ نَاصِحٍ خَيْراً، كَمَا تُدَبِّرُ بِتَدْبِيرِي‏ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُخْلِيكَ مِنْ صُنْعِهِ الْجَمِيلِ». وَ سَارَ حَتَّى شَارَفَ الْمَكَانَ فَتَوَقَّفَ الْفَرَسُ- خَوْفاً مِنَ الْمُرُورِ عَلَى الْمَكَانِ.

So Ali^-asws said to it: ‘May Allah^-azwj Reward you for good advice. Just as you thought about me^-asws, so Allah^-azwj Mighty and Majestic would not let you be bereft of beautiful dealing’. And it went until it was by the place, and the horse paused, fearing from passing over the place.

فَقَالَ عَلِيٌّ ع: سِرْ بِإِذْنِ اللَّهِ تَعَالَى سَالِماً سَوِيّاً، عَجِيباً شَأْنُكَ، بَدِيعاً أَمْرُكَ. فَتَبَادَرَتِ الدَّابَّةُ، فَإِذَا اللَّهُ‏ عَزَّ وَ جَلَّ قَدْ مَتَّنَ الْأَرْضَ وَ صَلَّبَهَا- وَ لَأَمَ‏ حُفَرَهَا وَ جَعَلَهَا كَسَائِرِ الْأَرْضِ.

Ali^-asws said: ‘Pass, by the Permission of Allah^-azwj the Exalted, safely correctly, incredible would be your state, adorable would be your matter!’ So the animal kept coming, and Allah^-azwj Mighty and Majestic had Hardened the ground and Solidified it, and Repaired the pit and Made it to be like the rest of the ground (surrounding it).

فَلَمَّا جَاوَزَهَا عَلِيٌّ ع لَوَى الْفَرَسُ عُنُقَهُ، وَ وَضَعَ جَحْفَلَتَهُ عَلَى أُذُنِهِ، ثُمَّ قَالَ: مَا أَكْرَمَكَ عَلَى رَبِّ الْعَالَمِينَ، جَوَّزَكَ عَلَى هَذَا الْمَكَانِ الْخَاوِي! فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع: جَازَاكَ اللَّهُ بِهَذِهِ السَّلَامَةِ عَنْ تِلْكَ النَّصِيحَةِ الَّتِي نَصَحْتَنِي.

So when Ali^-asws had crossed over it, the horse twisted its neck, and placed its mouth upon his^-asws ears, then said, ‘How prestigious you^-asws are upon the Lord^-azwj of the worlds! He^-azwj Made you^-asws cross upon this empty place!’ So Amir Al-Momineen^-asws said: ‘Allah^-azwj Reward you with the safety, for that advice which you advised me^-asws with’.

ثُمَّ قَلَبَ وَجْهَ الدَّابَّةِ إِلَى مَا يَلِي كَفَلَهَا وَ الْقَوْمُ مَعَهُ بَعْضُهُمْ كَانَ أَمَامَهُ، وَ بَعْضُهُمْ خَلْفَهُ، وَ قَالَ: اكْشِفُوا عَنْ هَذَا الْمَكَانِ. فَكَشَفُوا [عَنْهُ‏] فَإِذَا هُوَ خَاوٍ، وَ لَا يَسِيرُ عَلَيْهِ أَحَدٌ إِلَّا وَقَعَ فِي الْحَفِيرَةِ، فَأَظْهَرَ الْقَوْمُ الْفَزَعَ وَ التَّعَجُّبَ مِمَّا رَأَوْا.

Then he^-asws turned the face of the animal towards its rump, and the group was with him^-asws, some of them were in front of him^-asws, and some of them behind him^-asws, and he^-asws said: ‘Uncover from this place!’ So they uncovered from it, and it was empty, and no one would have travelled upon it except he would have fallen into the pit. So the people displayed the panic and astonishment from what they had seen.

فَقَالَ عَلِيٌّ ع لِلْقَوْمِ: أَ تَدْرُونَ مَنْ عَمِلَ هَذَا قَالُوا: لَا نَدْرِي. قَالَ ع: لَكِنْ فَرَسِي هَذَا يَدْرِي.

So Ali^-asws said to the people: ‘Do you know who did this?’ They said, ‘We don’t know’. He^-asws said: ‘But this horse of mine knows’.

[ثُمَّ قَالَ:] يَا أَيُّهَا الْفَرَسُ كَيْفَ هَذَا وَ مَنْ دَبَّرَ هَذَا فَقَالَ الْفَرَسُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِذَا كَانَ اللَّهُ عَزَّ وَ جَلَّ يَبْرُمُ‏ مَا يَرُومُ جُهَّالُ الْخَلْقِ نَقْضَهُ- أَوْ كَانَ يَنْقُضُ مَا يَرُومُ جُهَّالُ الْخَلْقِ إِبْرَامَهُ، فَاللَّهُ هُوَ الْغَالِبُ وَ الْخَلْقُ هُمُ الْمَغْلُوبُونَ

Then he^-asws said: ‘O you horse! How was this (done), and who masterminded this?’ So the horse said, ‘O Amir Al-Momineen^-asws! If it was such that Allah^-azwj Mighty and Majestic Does what the ignorant people want undone, or He^-azwj Undoes what the ignorant people want to be done, then Allah^-azwj, He^-azwj is the Conqueror , and they (people) are the defeated ones. 

فَعَلَ هَذَا يَا أَمِيرَ الْمُؤْمِنِينَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ- إِلَى أَنْ ذَكَرَ الْعَشَرَةَ بِمُوَاطَاةٍ مِنْ أَرْبَعَةٍ وَ عِشْرِينَ، هُمْ مَعَ رَسُولِ اللَّهِ ص فِي طَرِيقِهِ. ثُمَّ دَبَّرُوا- هُمْ- عَلَى أَنْ يَقْتُلُوا رَسُولَ اللَّهِ ص عَلَى الْعَقَبَةِ وَ اللَّهُ عَزَّ وَ جَلَّ مِنْ وَرَاءِ حِيَاطَةِ رَسُولِ اللَّهِ ص، وَ وَلِيُّ اللَّهِ لَا يَغْلِبُهُ الْكَافِرُونَ.

O Amir Al-Momineen^-asws! This was done by so and so, and so and so, and so and so’- until it mentioned the ten colluders from the twenty four who were with Rasool-Allah^-saww in his^-saww way. Then they deliberated upon killing Rasool-Allah^-saww upon Al-Aqaba (a hillock), and Allah^-azwj Mighty and Majestic Protected Rasool-Allah^-saww from behind, and a Guardian^-asws of Allah^-azwj is such that the Kafirs cannot overcome him^-asws’.

فَأَشَارَ بَعْضُ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع بِأَنْ يُكَاتِبَ رَسُولَ اللَّهِ ص بِذَلِكَ وَ يَبْعَثَ رَسُولًا مُسْرِعاً، فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع: إِنَّ رَسُولَ اللَّهِ إِلَى مُحَمَّدٍ رَسُولِهِ ص أَسْرَعُ وَ كِتَابَهُ إِلَيْهِ أَسْبَقُ، فَلَا يُهِمَّنَّكُمْ‏ هَذَا.

So one of the companions of Amir Al-Momineen^-asws indicated that he^-asws should write to Rasool-Allah^-saww with that (what had happened), and he^-asws should send a messenger quickly, but Amir Al-Momineen^-asws said: ‘The messenger of Allah^-azwj to Muhammad^-saww – His^-azwj Rasool^-saww would be quicker, and His^-azwj letter to him^-saww would (get there) earlier, therefore this should not concern you’.

فَلَمَّا قَرُبَ رَسُولُ اللَّهِ ص مِنَ الْعَقَبَةِ الَّتِي بِإِزَائِهَا- فَضَائِحُ الْمُنَافِقِينَ وَ الْكَافِرِينَ نَزَلَ دُونَ الْعَقَبَةِ، ثُمَّ جَمَعَهُمْ فَقَالَ لَهُمْ: هَذَا جَبْرَئِيلُ الْوَحْيُ الْأَمِينُ يُخْبِرُنِي: «أَنَّ عَلِيّاً دُبِّرَ عَلَيْهِ كَذَا وَ كَذَا، فَدَفَعَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ بِأَلْطَافِهِ وَ عَجَائِبِ مُعْجِزَاتِهِ‏ بِكَذَا وَ كَذَا، إِنَّهُ صَلَّبَ الْأَرْضَ تَحْتَ حَافِرِ دَابَّتِهِ وَ أَرْجُلِ أَصْحَابِهِ،

So when Rasool-Allah^-saww came closer to Al-Aqaba which faced him^-saww, he^-saww gathered the hypocrites and the Kafirs who had descended below Al-Aqaba, and he^-saww said to them: ‘This is Jibraeel^-as, the trustworthy messenger. He^-as is informing me that Ali^-asws, such and such colluded against him^-asws, but Allah^-azwj Mighty and Majestic Defended him^-asws from it by His^-azwj Kindness and wonders of his^-asws miracles by such and such. He^-azwj Solidified the ground of a pit beneath his^-asws ride and the legs of his^-asws companions.

ثُمَّ انْقَلَبَ عَلَى ذَلِكَ الْمَوْضِعِ عَلِيٌّ ع وَ كُشِفَ عَنْهُ فَرُئِيَتِ الْحَفِيرَةُ ثُمَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَأَمَهَا كَمَا كَانَتْ لِكَرَامَتِهِ عَلَيْهِ، وَ أَنَّهُ قِيلَ لَهُ: كَاتِبْ بِهَذَا وَ أَرْسِلْ إِلَى رَسُولِ اللَّهِ، فَقَالَ عَلِيٌّ: رَسُولُ اللَّهِ إِلَى رَسُولِ اللَّهِ أَسْرَعُ، وَ كِتَابُهُ إِلَيْهِ أَسْبَقُ».

Then Ali^-asws turned back to that place and uncovered from it, and the pit was seen. Then Allah^-azwj Mighty and Majestic Returned it to be just as it was before due to His^-azwj Prestige upon him^-asws. And it was said to him^-asws, ‘Write with this and send a messenger to Rasool-Allah^-saww’. But Ali^-asws said: ‘The messenger of Allah^-azwj to Rasool-Allah^-saww would be quicker and His^-azwj letter to him^-saww would get there earlier’.

وَ لَمْ يُخْبِرْهُمْ رَسُولُ اللَّهِ ص بِمَا قَالَ عَلِيٌّ ع عَلَى بَابِ الْمَدِينَةِ: إِنَّ مَنْ مَعَ رَسُولِ اللَّهِ سَيَكِيدُونَهُ‏ وَ يَدْفَعُ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ.

And Rasool-Allah^-saww did not inform them with that Ali^-asws had said at the gateway of Al-Medina, that the ones with Rasool-Allah^-saww would be plotting against him^-saww, and that Allah^-azwj Mighty and Majestic would Defend him^-saww’.

فَلَمَّا سَمِعَ الْأَرْبَعَةُ وَ الْعِشْرُونَ أَصْحَابُ الْعَقَبَةِ مَا قَالَهُ ص فِي أَمْرِ عَلِيٍّ ع قَالَ بَعْضُهُمْ لِبَعْضٍ: مَا أَمْهَرَ مُحَمَّداً بِالْمَخْرَقَةِ، إِنَّ فَيْجاً مُسْرِعاً أَتَاهُ، أَوْ طَيْراً مِنَ الْمَدِينَةِ مِنْ بَعْضِ أَهْلِهِ وَقَعَ عَلَيْهِ! أَنَّ عَلِيّاً قُتِلَ بِحِيلَةِ كَذَا وَ كَذَا- وَ هُوَ الَّذِي وَاطَأَنَا عَلَيْهِ أَصْحَابُنَا فَهُوَ الْآنَ لَمَّا بَلَغَهُ كَتَمَ الْخَبَرَ، وَ قَلَبَهُ إِلَى ضِدِّهِ، يُرِيدُ أَنْ يُسَكِّنَ مَنْ مَعَهُ، لِئَلَّا يَمُدُّوا أَيْدِيَهُمْ عَلَيْهِ،

So when the twenty four companions at Al-Aqaba heard what he^-saww said regarding the matter of Ali^-asws, some of them said to the others, ‘What an expert Muhammad^-saww is with the trickery. A quick pigeon came to him^-asws or a bird from Al-Medina from one of his^-saww family members and fell upon him^-saww! Ali^-asws has already been killed by such and such a ploy – and it is which has occurred upon him^-asws by our companions, but he^-saww at the moment, due to what has reached him^-saww, is concealing the news, and facing it to its opposite, intending to calm the ones who are with him^-saww, lest they extend their hands against him^-saww (now that Ali^-asws has been killed).

وَ هَيْهَاتَ وَ اللَّهِ مَا لَبَّثَ عَلِيّاً بِالْمَدِينَةِ إِلَّا حَيْنُهُ‏ [وَ لَا أَخْرَجَ مُحَمَّداً إِلَى هَاهُنَا إِلَّا حَيْنُهُ‏] وَ قَدْ هَلَكَ عَلِيٌّ وَ هُوَ هَاهُنَا هَالِكٌ لَا مَحَالَةَ، وَ لَكِنْ تَعَالَوْا حَتَّى نَذْهَبَ إِلَيْهِ- وَ نُظْهِرَ لَهُ السُّرُورَ بِأَمْرِ عَلِيٍّ لِيَكُونَ أَسْكَنَ لِقَلْبِهِ إِلَيْنَا، إِلَى أَنْ نُمْضِيَ فِيهِ تَدْبِيرَنَا.

And far be it! However, Allah^-azwj did not Let Ali^-asws remain in Al-Medina except for a while, and He^-azwj did not Let Muhammad^-saww come out to over here except for a while. And Ali^-asws has perished, and he^-saww will be perishing over here inevitably. But, come, until we go to him^-saww and display the cheerfulness to him^-asws with the matter of Ali^-asws (that he^-asws is safe) in order for his^-saww heart to be at rest towards us, until we accomplish our plot regarding him^-saww.

فَحَضَرُوهُ وَ هَنَّئُوهُ عَلَى سَلَامَةِ عَلِيٍّ مِنَ الْوَرْطَةِ الَّتِي رَامَهَا أَعْدَاؤُهُ.

So, they presented themselves to him^-asws and congratulated him^-saww upon the safety of Ali^-asws from the predicament which his^-asws enemies had wished it.

[إِشَارَةٌ إِلَى أَنَّ مُحِبِّي عَلِيٍّ ع أَفْضَلُ مِنَ الْمَلَائِكَةِ]

Reference to (the fact ) that the one who loves Ali^-asws is superior than the Angels.

ثُمَّ قَالُوا لَهُ: [يَا رَسُولَ اللَّهِ‏] أَخْبِرْنَا عَنْ عَلِيٍّ أَ هُوَ أَفْضَلُ أَمْ مَلَائِكَةُ اللَّهِ الْمُقَرَّبُونَ فَقَالَ رَسُولُ اللَّهِ ص: وَ هَلْ شُرِّفَتِ الْمَلَائِكَةُ- إِلَّا بِحُبِّهَا لِمُحَمَّدٍ وَ عَلِيٍّ وَ قَبُولِهَا لِوَلَايَتِهِمَا إِنَّهُ لَا أَحَدَ مِنْ مُحِبِّي عَلِيٍّ ع وَ قَدْ نَظَّفَ قَلْبَهُ- مِنْ قَذَرِ الْغِشِّ وَ الدَّغَلِ وَ الْغِلِّ وَ نَجَاسَاتِ الذُّنُوبِ- إِلَّا كَانَ أَطْهَرَ وَ أَفْضَلَ مِنَ الْمَلَائِكَةِ.

Then they said to him^-saww, ‘O Rasool-Allah^-saww! Inform us about Ali^-asws. Is he^-asws superior or the Angels of Proximity of Allah^-azwj?’ So Rasool-Allah^-saww said: ‘And are the Angels noble except by their loved for Muhammad^-saww and Ali^-asws, and their acceptance of their^-asws Wilayah? There is no one from those that love Ali^-asws, and his heart has been cleaned from the filth of the deceit, and malice and corruption and the impurities of the sins – except (even) he would be cleaner and superior than the Angels.

وَ هَلْ أَمَرَ اللَّهُ الْمَلَائِكَةَ بِالسُّجُودِ لِآدَمَ إِلَّا لِمَا كَانُوا قَدْ وَضَعُوهُ فِي نُفُوسِهِمْ إِنَّهُ لَا يَصِيرُ فِي الدُّنْيَا خَلْقٌ بَعْدَهُمْ إِذَا رَفَعُوا عَنْهَا- إِلَّا وَ هُمْ- يَعْنُونَ أَنْفُسَهُمْ- أَفْضَلَ مِنْهُ فِي الدِّينِ فَضْلًا، وَ أَعْلَمَ بِاللَّهِ وَ بِنَبِيِّهِ‏ عِلْماً.

And was Allah^-azwj Commanding the Angels with the Sajda to Adam^-as except due to what they had placed it within themselves that there would be coming into the world, a creature after them when they have been Raised from it – except and they were meaning their own selves – (who would be) superior than him^-as in the Religion excessively, and more knowledgeable with Allah^-azwj and His^-azwj Prophet^-saww in knowledge.

فَأَرَادَ اللَّهُ أَنْ يُعَرِّفَهُمْ- أَنَّهُمْ قَدْ أَخْطَئُوا فِي ظُنُونِهِمْ وَ اعْتِقَادَاتِهِمْ، فَخَلَقَ آدَمَ وَ عَلَّمَهُ الْأَسْمَاءَ كُلَّهَا، ثُمَّ عَرَضَهَا عَلَيْهِمْ، فَعَجَزُوا عَنْ مَعْرِفَتِهَا، فَأَمَرَ آدَمَ أَنْ يُنَبِّئَهُمْ بِهَا، وَ عَرَّفَهُمْ فَضْلَهُ فِي الْعِلْمِ عَلَيْهِمْ.

So Allah^-azwj Wanted them to understand that they were mistaken in their thinking and their beliefs. So He^-azwj Created Adam^-as and Taught him^-as the Names, all of them. Then He^-azwj Displayed these to them, but they were unable from recognising these (names). Then He^-azwj Commanded Adam^-as to inform them of these, and they recognised his^-as superiority regarding the knowledge, over them.

ثُمَّ أَخْرَجَ مِنْ صُلْبِ آدَمَ ذُرِّيَّتَهُ‏ مِنْهُمُ الْأَنْبِيَاءُ وَ الرُّسُلُ وَ الْخِيَارُ مِنْ عِبَادِ اللَّهِ أَفْضَلُهُمْ مُحَمَّدٌ، ثُمَّ آلُ مُحَمَّدٍ، وَ مِنَ الْخِيَارِ الْفَاضِلِينَ مِنْهُمْ أَصْحَابُ مُحَمَّدٍ وَ خِيَارُ أُمَّةِ مُحَمَّدٍ.

Then He^-azwj Extracted from the forehead of Adam^-as, his^-as offspring – from whom were the Prophets^-as, and the Rasools^-as, and the Chosen ones from the servants of Allah^-azwj, the most superior of them being Muhammad^-saww, the Progeny^-asws of Muhammad^-saww, and from the Chosen ones^-asws from them, the meritorious ones, the companions of Muhammad^-saww and the Chosen ones^-asws of the community of Muhammad^-saww.

وَ عَرَّفَ الْمَلَائِكَةَ بِذَلِكَ أَنَّهُمْ أَفْضَلُ مِنَ الْمَلَائِكَةِ (إِذَا احْتَمَلُوا) مَا حُمِّلُوهُ مِنَ الْأَثْقَالِ- وَ قَاسُوا مَا هُمْ فِيهِ مِنْ تَعَرُّضِ‏ أَعْوَانِ‏ الشَّيَاطِينِ- وَ مُجَاهَدَةَ النُّفُوسِ وَ احْتِمَالِ أَذَى ثِقْلِ الْعِيَالِ، وَ الِاجْتِهَادِ فِي طَلَبِ الْحَلَالِ، وَ مُعَانَاةِ مُخَاطَرَةِ الْخَوْفِ مِنَ الْأَعْدَاءِ مِنْ لُصُوصٍ مُخَوِّفِينَ، وَ مِنْ سَلَاطِينَ جَوَرَةٍ قَاهِرِينَ- وَ صُعُوبَةِ الْمَسَالِكِ فِي الْمَضَايِقِ وَ الْمَخَاوِفِ، وَ الْأَجْزَاعِ وَ الْجِبَالِ وَ التِّلَال- لِتَحْصِيلِ أَقْوَاتِ الْأَنْفُسِ وَ الْعِيَالِ مِنَ الطَّيِّبِ الْحَلَالِ.

And due to that, the Angels recognised that they^-asws are more superior than the Angels (when they^-asws are bearing) what they^-asws are bearing from the load – and they compared what (situations) they^-asws were in from the exposure to the seduction of the Satans^-la and struggles of the selves and bearing the hardship of the weight of the dependants, and the striving in seeking the Permissible (earnings), and the risk of suffering from the enemies, fearing from the thieves, and the coercion from the tyrannical ruling authorities – and the difficulties of travelling in the narrow and fearful ways, and the valleys, and the mountains and the hills – in order to attain the livelihoods for themselves and their dependants from the good, the Permissible.

عَرَّفَهُمُ اللَّهُ عَزَّ وَ جَلَّ أَنَّ خِيَارَ الْمُؤْمِنِينَ- يَحْتَمِلُونَ هَذِهِ الْبَلَايَا وَ يَتَخَلَّصُونَ مِنْهَا وَ يُحَارِبُونَ الشَّيَاطِينَ وَ يَهْزِمُونَهُمْ، وَ يُجَاهِدُونَ أَنْفُسَهُمْ بِدَفْعِهَا عَنْ شَهَوَاتِهَا، وَ يَغْلِبُونَهَا مَعَ مَا رُكِّبَ فِيهِمْ مِنْ شَهْوَةِ الْفُحُولَةِ- وَ حُبِّ اللِّبَاسِ وَ الطَّعَامِ وَ الْعِزِّ وَ الرِّئَاسَةِ، وَ الْفَخْرِ وَ الْخُيَلَاءِ، وَ مُقَاسَاةِ الْعَنَاءِ وَ الْبَلَاءِ-

Allah^-azwj Mighty and Majestic Made them recognise that the best of the Momineen – they are bearing these afflictions and are being finished off from these, and they are battling the Satans^-la and are defeating them, and they are fighting against their own selves by defending from their own lustful desires and are overcoming these, along with whatever is within them from the desires of the virility – and the love of the clothes, and the food, and the honour, and the governance, and the pride, and the snobbery, and causing troubles and the afflictions (to others).

مِنْ إِبْلِيسَ لَعَنَهُ اللَّهُ- وَ عَفَارِيتِهِ، وَ خَوَاطِرِهِمْ وَ إِغْوَائِهِمْ وَ اسْتِهْوَائِهِمْ، وَ دَفْعِ مَا يُكَابِدُونَهُ مِنْ أَلَمِ الصَّبْرِ- عَلَى سَمَاعِ الطَّعْنِ مِنْ أَعْدَاءِ اللَّهِ، وَ سَمَاعِ الْمَلَاهِي، وَ الشَّتْمِ لِأَوْلِيَاءِ اللَّهِ،

(They are defending against these) from Iblees^-la, may Allah^-azwj Curse him^-la, and his^-la audacious ones, and their insinuating thoughts, and their straying, and their luring. And they defend against what they make him suffer from the pain of patience – upon hearing the taunts from the enemies of Allah^-azwj, and hearing the amusements (noise of parties etc.), and the insults to the friends of Allah^-azwj.

وَ مَعَ مَا يُقَاسُونَهُ فِي أَسْفَارِهِمْ لِطَلَبِ أَقْوَاتِهِمْ وَ الْهَرَبِ مِنْ أَعْدَاءِ دِينِهِمْ، وَ الطَّلَبِ لِمَنْ يَأْمُلُونَ مُعَامَلَتَهُ مِنْ مُخَالِفِيهِمْ فِي دِينِهِمْ.

And along with (that), they are experiencing during their journeys to seek their livelihoods and the wars from the enemies of their Religion, and seeking (needs) to the one who are office bearers of their affairs, from the adversaries in their Religion.

قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مَلَائِكَتِي- وَ أَنْتُمْ مِنْ جَمِيعِ ذَلِكَ بِمَعْزِلٍ: لَا شَهَوَاتُ الْفُحُولَةِ تُزْعِجُكُمْ، وَ لَا شَهْوَةُ الطَّعَامِ تُحْقِرُكُمْ‏ وَ لَا الْخَوْفُ مِنْ أَعْدَاءِ دِينِكُمْ وَ دُنْيَاكُمْ يُنْخَبُ‏ فِي قُلُوبِكُمْ: وَ لَا لِإِبْلِيسَ فِي مَلَكُوتِ سَمَاوَاتِي وَ أَرْضِي شُغُلٌ‏ عَلَى إِغْوَاءِ مَلَائِكَتِيَ الَّذِينَ قَدْ عَصَمْتُهُمْ مِنْهُمْ.

Allah^-azwj Mighty and Majestic Said: “O My^-azwj Angels! And you all are aloof from the entirety of that – there are neither any lustful desires of virility bothering you, nor are there any desires for the food making you crave, nor is there any fear from the enemies of your Religion and your world (affairs) a setback in your hearts, nor is Iblees^-la, in the kingdoms of My^-azwj skies and My^-azwj earth too pre-occupied upon straying My^-azwj Angels, those from whom I^-azwj have Protected.

يَا مَلَائِكَتِي فَمَنْ أَطَاعَنِي مِنْهُمْ- وَ سَلَّمَ دِينَهُ مِنْ هَذِهِ الْآفَاتِ وَ النَّكَبَاتِ- فَقَدِ احْتَمَلَ فِي جَنْبِ مَحَبَّتِي مَا لَمْ تَحْتَمِلُوهُ، وَ اكْتَسَبَ مِنَ الْقُرُبَاتِ مَا لَمْ تَكْتَسِبُوهُ.

O My^-azwj Angels! So the one who obeys Me^-azwj from them (people) – and saves his Religion from these afflictions and calamities – so he has borne regarding a side of My^-azwj Love what you are not bearing, and has earned from the nearness what you are not earning”. 

فَلَمَّا عَرَّفَ اللَّهُ مَلَائِكَتَهُ فَضْلَ خِيَارِ أُمَّةِ مُحَمَّدٍ ص وَ شِيعَةِ عَلِيٍّ ع وَ خُلَفَائِهِ عَلَيْهِمْ، وَ احْتِمَالَهُمْ فِي جَنْبِ مَحَبَّةِ رَبِّهِمْ- مَا لَا تَحْتَمِلُهُ الْمَلَائِكَةُ أَبَانَ بَنِي آدَمَ الْخِيَارَ الْمُتَّقِينَ بِالْفَضْلِ عَلَيْهِمْ.

So when His^-azwj Angels recognised the merits of the best of the community of Muhammad^-saww and the Shias of Ali^-asws, and his^-asws Caliphs upon them, and their bearing regarding a side of the love of their Lord^-azwj – what the Angels are not bearing – it became clear that the sons of Adam^-as, the good, the pious are with the superiority over them.

ثُمَّ قَالَ [اللَّهُ‏] فَلِذَلِكَ فَاسْجُدُوا لِآدَمَ لَمَّا كَانَ مُشْتَمِلًا عَلَى أَنْوَارِ هَذِهِ الْخَلَائِقِ الْأَفْضَلِينَ.

Then Allah^-azwj Said, for that, “Perform Sajda to Adam^-as!” It was due to what was contained (within him^-as) of the lights of these people^-asws, the meritorious ones^-asws”.

[ذكر فضل العلم:]

Mention of the merits of knowledge.

وَ لَمْ يَكُنْ سُجُودُهُمْ لِآدَمَ، إِنَّمَا كَانَ آدَمُ قِبْلَةً لَهُمْ- يَسْجُدُونَ نَحْوَهُ لِلَّهِ عَزَّ وَ جَلَّ، وَ كَانَ‏ بِذَلِكَ مُعَظَّماً مُبَجَّلًا لَهُ، وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَسْجُدَ (لِأَحَدٍ مِنْ دُونِ) اللَّهِ، وَ يَخْضَعَ لَهُ كَخُضُوعِهِ لِلَّهِ، وَ يُعَظِّمَهُ- بِالسُّجُودِ لَهُ- كَتَعْظِيمِهِ لِلَّهِ،

And their Sajdas did not happen to be to Adam^-as. But rather, Adam^-as was a Qiblah (direction) for them – they were doing Sajdas towards him^-as, (but) to Allah^-azwj Mighty and Majestic – and it was a veneration, a dignity to him^-as with that, and it is not befitting for anyone that he does Sajda to anyone besides Allah^-azwj, and be humble to him like his humbleness to Allah^-azwj, and venerate him – with the Sajdas to him – like his veneration to Allah^-azwj.

وَ لَوْ أَمَرْتُ‏ أَحَداً أَنْ يَسْجُدَ [هَكَذَا] لِغَيْرِ اللَّهِ، لَأَمَرْتُ ضُعَفَاءَ شِيعَتِنَا وَ سَائِرَ الْمُكَلَّفِينَ مِنْ شِيعَتِنَا أَنْ يَسْجُدُوا لِمَنْ تَوَسَّطَ فِي عُلُومِ عَلِيٍّ وَصِيِّ رَسُولِ اللَّهِ، وَ مَحَضَ وِدَادَ خَيْرِ خَلْقِ اللَّهِ عَلِيٍّ بَعْدَ مُحَمَّدٍ رَسُولِ اللَّهِ، وَ احْتَمَلَ الْمَكَارِهَ وَ الْبَلَايَا فِي التَّصْرِيحِ بِإِظْهَارِ حُقُوقِ اللَّهِ، وَ لَمْ (يُنْكِرْ عَلَيَّ) حَقّاً أَرْقُبُهُ عَلَيْهِ‏ قَدْ كَانَ جَهِلَهُ أَوْ أَغْفَلَهُ.

And if I^-asws were to order anyone that he does Sajdah like this to other than Allah^-azwj, I^-asws would order the weak ones of our^-asws Shias and the rest of the encumbered ones from our^-asws Shias that they do Sajda to the one who is the intermediary regarding the teachings of Ali^-asws, successor^-asws of Rasool-Allah^-saww, and pure cordiality to the best of the creatures of Allah^-azwj – Ali^-asws, after Muhammad^-saww – the Rasool-Allah^-saww, and endure its abhorrence and the affliction regarding the declarations with the manifesting the rights of Allah^-azwj, and not to deny Ali^-asws collared upon him, whether he was ignorant of it or heedless’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: عَصَى اللَّهَ إِبْلِيسُ، فَهَلَكَ لِمَا كَانَ مَعْصِيَتُهُ بِالْكِبْرِ عَلَى آدَمَ وَ عَصَى اللَّهَ آدَمُ بِأَكْلِ الشَّجَرَةِ، فَسَلِمَ وَ لَمْ يَهْلِكْ لِمَا لَمْ يُقَارِنْ بِمَعْصِيَتِهِ التَّكَبُّرَ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ،

Then Rasool-Allah^-saww said: ‘Iblees^-la disobeyed Allah^-azwj, so he^-la was destroyed due to what his disobedience was with the arrogance upon Adam^-as. And Adam^-as disobeyed Allah^-azwj by eating (from) the tree, but he^-as was safe and was not destroyed due to him^-as not combining his^-as disobedience with the arrogance upon Muhammad^-saww and his^-as goodly Progeny^-asws.

وَ ذَلِكَ أَنَّ اللَّهَ تَعَالَى قَالَ لَهُ: «يَا آدَمُ عَصَانِي فِيكَ إِبْلِيسُ، وَ تَكَبَّرَ عَلَيْكَ فَهَلَكَ، وَ لَوْ تَوَاضَعَ لَكَ بِأَمْرِي، وَ عَظَّمَ عِزَّ جَلَالِي لَأَفْلَحَ كُلَّ الْفَلَاحِ كَمَا أَفْلَحْتَ،

And that is (because) Allah^-azwj the Exalted Said to him^-as: “O Adam^-as! Iblees^-la disobeyed Me^-azwj regarding you^-as, and was arrogant upon you^-as. So I^-azwj Destroyed him^-la. And had he^-la been humble to you^-as with My^-azwj Command, and magnified the Honour of My^-azwj Majesty, he^-la would have succeeded with every success just as you^-as succeeded.

وَ أَنْتَ عَصَيْتَنِي بِأَكْلِ الشَّجَرَةِ، وَ بِالتَّوَاضُعِ لِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ تُفْلِحُ كُلَّ الْفَلَاحِ، وَ تَزُولُ عَنْكَ وَصْمَةُ الذِّلَّةِ فَادْعُنِي بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لِذَلِكَ».

And (although) you^-as (also) disobeyed Me^-azwj by eating (from) the tree, but the humbleness to Muhammad^-saww and the Progeny^-asws of Muhammad^-saww (made) you^-as victorious with every success, and the stigma of humiliation was removed from you^-as. Therefore, supplicate to Me^-azwj by Muhammad^-saww and his^-saww goodly Progeny^-asws, for that!”

فَدَعَا بِهِمْ، فَأَفْلَحَ كُلَّ الْفَلَاحِ- لِمَا تُمْسِكُ بِعُرْوَتِنَا أَهْلَ الْبَيْتِ.

So he^-as supplicated by them^-asws, and succeeded with every success – due to having attached with our^-asws handhold, the People^-asws of the Household’.

[أَمْرُهُ ص لِحُذَيْفَةَ وَ مَا جَرَى لَهُ:]

His^-saww order to Huzeyfa and what happened to him.

ثُمَّ إِنَّ رَسُولَ اللَّهِ ص أَمَرَ بِالرَّحِيلِ- فِي أَوَّلِ نِصْفِ اللَّيْلِ الْأَخِيرِ، وَ أَمَرَ مُنَادِيَهُ فَنَادَى: أَلَا لَا يَسْبِقَنَّ رَسُولَ اللَّهِ ص أَحَدٌ إِلَى الْعَقَبَةِ، وَ لَا يَطَؤُهَا حَتَّى يُجَاوِزَهَا رَسُولُ اللَّهِ ص.

Then Rasool-Allah^-saww ordered with the departure – during the first half of the last night, and ordered his^-saww caller to call out, ‘Indeed! No one should precede Rasool-Allah^-saww to Al-Aqaba (ravine), nor tread upon it until Rasool-Allah^-saww has crossed it’.

ثُمَّ أَمَرَ حُذَيْفَةَ أَنْ يَقْعُدَ فِي أَصْلِ الْعَقَبَةِ، فَيَنْظُرَ مَنْ يَمُرُّ بِهِ، وَ يُخْبِرُ رَسُولَ اللَّهِ ص وَ كَانَ رَسُولُ اللَّهِ ص أَمَرَهُ أَنْ يَسْتَتِرَ بِحَجَرٍ.

Then he^-saww instructed Huzeyfa that he be seated at the base of Al-Aqaba and look at the ones who pass by it, and he should inform Rasool-Allah^-saww; and Rasool-Allah^-saww had instructed him that he should conceal himself by (behind) the rocks.

فَقَالَ حُذَيْفَةُ: يَا رَسُولَ اللَّهِ إِنِّي أَتَبَيَّنُ الشَّرَّ فِي وُجُوهِ رُؤَسَاءِ عَسْكَرِكَ، وَ إِنِّي أَخَافُ إِنْ قَعَدْتُ فِي أَصْلِ الْجَبَلِ، وَ جَاءَ مِنْهُمْ مَنْ أَخَافُ أَنْ يَتَقَدَّمَكَ إِلَى هُنَاكَ- لِلتَّدْبِيرِ عَلَيْكَ يُحِسُّ بِي، فَيَكْشِفُ عَنِّي، فَيَعْرِفُنِي وَ مَوْضِعِي مِنْ نَصِيحَتِكَ- فَيَتَّهِمُنِي وَ يَخَافُنِي فَيَقْتُلُنِي.

So Huzeyfa said, ‘O Rasool-Allah^-saww! I can clearly see the evil in the faces of the chiefs of your^-saww soldiers, and I fear that if I were to sit at the base of the mountain, and there comes one whom I fear and precedes you^-saww to over there – in order to plot against you^-saww, and he senses me (as being there), and he uncovers from me, so he would recognise me and my position from advising you^-saww – and he would accuse me and would fear from me (that I will inform you^-saww) so he would kill me’.

فَقَالَ رَسُولُ اللَّهِ ص: إِنَّكَ إِذَا بَلَغْتَ أَصْلَ الْعَقَبَةِ، فَاقْصِدْ أَكْبَرَ صَخْرَةٍ هُنَاكَ إِلَى جَانِبِ أَصْلِ الْعَقَبَةِ وَ قُلْ لَهَا: «إِنَّ رَسُولَ اللَّهِ ص يَأْمُرُكِ- أَنْ تَنْفَرِجِي لِي حَتَّى أَدْخُلَ فِي جَوْفِكِ، ثُمَّ يَأْمُرُكِ أَنْ يَنْثَقِبَ فِيكَ ثَقْبَةٌ أُبْصِرُ مِنْهَا الْمَارِّينَ، وَ يَدْخُلُ عَلَيَّ مِنْهَا الرَّوْحُ لِئَلَّا أَكُونَ مِنَ الْهَالِكِينَ» فَإِنَّهَا تَصِيرُ إِلَى مَا تَقُولُ لَهَا بِإِذْنِ اللَّهِ رَبِّ الْعَالَمِينَ.

So Rasool-Allah^-saww said: ‘You, when you reach the base of Al-Aqaba, aim for the largest rock over there to the side of the base of Al-Aqaba, and say to it, ‘Rasool-Allah^-azwj orders you that you cleave asunder for me until I enter into your inside. Then he^-saww orders you that you make a hole inside you for me to see the passers-by from it, and the air can enter unto me from it, lest I would happen to be from the destroyed ones’, so it would come to be what you would be saying to it, by the Permission of Allah^-azwj, Lord^-azwj of the worlds!’

فَأَدَّى حُذَيْفَةُ الرِّسَالَةَ وَ دَخَلَ جَوْفَ الصَّخْرَةِ، وَ جَاءَ الْأَرْبَعَةُ وَ الْعِشْرُونَ عَلَى جِمَالِهِمْ وَ بَيْنَ أَيْدِيهِمْ رَجَّالَتُهُمْ، يَقُولُ بَعْضُهُمْ لِبَعْضٍ: مَنْ رَأَيْتُمُوهُ هَاهُنَا كَائِناً مَنْ كَانَ فَاقْتُلُوهُ، لِئَلَّا يُخْبِرُوا مُحَمَّداً أَنَّهُمْ قَدْ رَأَوْنَا هَاهُنَا فَيَنْكِصَ‏ مُحَمَّدٌ، وَ لَا يَصْعَدَ هَذِهِ الْعَقَبَةَ إِلَّا نَهَاراً، فَيَبْطُلَ تَدْبِيرُنَا عَلَيْهِ.

Huzeyfa repeated the message and entered into the inside of the rock, and there came twenty four (men) upon their camels, and in front of them were their infantry. Some of them were saying to the others, ‘If you see anyone over here, whoever it may be, kill him, lest he informs Muhammad^-saww that he has seen us over here, and Muhammad^-saww would turn back and will not ascend this Al-Aqaba (ravine) except at daytime, and it would invalidate our plot against him^-saww.

وَ سَمِعَهَا حُذَيْفَةُ، وَ اسْتَقْصَوْا فَلَمْ يَجِدُوا أَحَداً، وَ كَانَ اللَّهُ قَدْ سَتَرَ حُذَيْفَةَ بِالْحَجَرِ عَنْهُمْ فَتَفَرَّقُوا، فَبَعْضُهُمْ صَعِدَ عَلَى الْجَبَلِ وَ عَدَلَ عَنِ الطَّرِيقِ الْمَسْلُوكِ، وَ بَعْضُهُمْ وَقَفَ عَلَى سَفْحِ الْجَبَلِ عَنْ يَمِينٍ وَ شِمَالٍ، وَ هُمْ يَقُولُونَ، أَ لَا تَرَوْنَ حَيْنَ مُحَمَّدٍ كَيْفَ أَغْرَاهُ بِأَنْ يَمْنَعَ النَّاسَ مِنْ صُعُودِ الْعَقَبَةِ حَتَّى يَقْطَعَهَا هُوَ لِنَخْلُوَ بِهِ هَاهُنَا- فَنُمْضِيَ فِيهِ تَدْبِيرَنَا وَ أَصْحَابُهُ عَنْهُ بِمَعْزِلٍ

And they heard Huzeyfa (some noise), and they investigated, but they could not find anyone, and Allah^-azwj had Veiled Huzeyfa from them with the rock. So they dispersed, and some of them ascended upon the mountain and altered from the travelled path, and some of them paused at the foot of the mountain, on the right and left, and they were saying, ‘Are you not seeing where Muhammad^-saww, how he^-saww was lured into preventing the people from ascending Al-Aqaba until he^-saww has crossed it in order to be alone with it over here? So (now) we will accomplish our plot regarding him^-saww and his^-saww companions are away from him^-saww’.

وَ كُلُّ ذَلِكَ يُوصِلُهُ اللَّهُ مِنْ قَرِيبٍ أَوْ بَعِيدٍ- إِلَى أُذُنِ حُذَيْفَةَ وَ يَعِيهِ. فَلَمَّا تَمَكَّنَ الْقَوْمُ عَلَى الْجَبَلِ- حَيْثُ أَرَادُوا كَلَّمَتِ الصَّخْرَةُ حُذَيْفَةَ وَ قَالَتْ: انْطَلِقِ الْآنَ إِلَى رَسُولِ اللَّهِ ص فَأَخْبِرْهُ بِمَا رَأَيْتَ وَ مَا سَمِعْتَ. قَالَ حُذَيْفَةُ: كَيْفَ أَخْرُجُ عَنْكِ وَ إِنْ رَآنِي الْقَوْمُ قَتَلُونِي- مَخَافَةً عَلَى أَنْفُسِهِمْ مِنْ نَمِيمَتِي عَلَيْهِمْ

And all of that, Allah^-azwj Transmitted from near or afar – to the ears of Huzeyfa and he retained it. So when the group had settled upon the mountain, wherever they had wanted to, the rock spoke to Huzeyfa and said, ‘Go now, to Rasool-Allah^-saww, and inform him^-saww with what you have seen and what you heard’. Huzeyfa said, ‘How can I exit from you, and if the people were to see me, they would kill me – fearing upon themselves from my informing upon them’.

قَالَتِ الصَّخْرَةُ: إِنَّ الَّذِي مَكَّنَكَ مِنْ جَوْفِي، وَ أَوْصَلَ إِلَيْكَ الرَّوْحَ مِنَ الثُّقْبَةِ الَّتِي أَحْدَثَهَا فِيَّ- هُوَ الَّذِي يُوصِلُكَ إِلَى نَبِيِّ اللَّهِ وَ يُنْقِذُكَ مِنْ أَعْدَاءِ اللَّهِ‏.

The rock said, ‘The One^-azwj Who enables you from my inside, and Transmitted to you the air from aperture which it bore into me – He^-azwj is the One^-azwj Who would Transport you to the Prophet^-saww of Allah^-azwj, Saving you from the enemies of Allah^-azwj’.

فَنَهَضَ حُذَيْفَةُ لِيَخْرُجَ، وَ انْفَرَجَتِ الصَّخْرَةُ، فَحَوَّلَهُ اللَّهُ طَائِراً فَطَارَ فِي الْهَوَاءِ مُحَلِّقاً حَتَّى انْقَضَّ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص، ثُمَّ أُعِيدَ عَلَى صُورَتِهِ، فَأَخْبَرَ رَسُولَ اللَّهِ ص بِمَا رَأَى وَ سَمِعَ.

So Huzeyfa got up to exit, and the rock cleft asunder and Allah^-azwj Transformed him into a bird, and it flew in the air, flying until it swooped in front of Rasool-Allah^-saww. Then he returned upon his (original) image, and informed Rasool-Allah^-saww with what he had seen and heard.

فَقَالَ رَسُولُ اللَّهِ ص: أَ وَ عَرَفْتَهُمْ بِوُجُوهِهِمْ قَالَ: يَا رَسُولَ اللَّهِ كَانُوا مُتَلَثِّمِينَ وَ كُنْتُ أَعْرِفُ أَكْثَرَهُمْ بِجِمَالِهِمْ، فَلَمَّا فَتَّشُوا الْمَوْضِعَ فَلَمْ يَجِدُوا أَحَداً، أَحْدَرُوا اللِّثَامَ فَرَأَيْتُ وُجُوهَهُمْ وَ عَرَفْتُهُمْ بِأَعْيَانِهِمْ- وَ أَسْمَائِهِمْ فُلَانٌ وَ فُلَانٌ حَتَّى عَدَّ أَرْبَعَةً وَ عِشْرِينَ.

So Rasool-Allah^-saww said: ‘And did you recognise them by their faces?’ He said, ‘They were veiled, and I was recognising them by their camels. So when they investigated the place, and they could not find anyone, they let down their veils, and I saw their faces and recognised them with my eyes – and their names are so and so, and so and so’ – until he counted twenty-four.

فَقَالَ رَسُولُ اللَّهِ ص: يَا حُذَيْفَةُ إِذَا كَانَ اللَّهُ تَعَالَى يُثَبِّتُ مُحَمَّداً لَمْ يَقْدِرْ هَؤُلَاءِ وَ لَا الْخَلْقُ أَجْمَعُونَ أَنْ يُزِيلُوهُ، إِنَّ اللَّهَ تَعَالَى بَالِغٌ فِي مُحَمَّدٍ أَمْرَهُ‏ وَ لَوْ كَرِهَ الْكافِرُونَ‏

So Rasool-Allah^-saww said: ‘O Huzeyfa! When it was so that Allah^-azwj the Exalted Affirms Muhammad^-saww, neither they nor the creatures altogether would not be able to move him^-saww. Allah^-azwj the Exalted will Make the matter of Muhammad^-saww reach its accomplishment, and even if the Kafirs dislike it’.

ثُمَّ قَالَ: يَا حُذَيْفَةُ فَانْهَضْ بِنَا أَنْتَ وَ سَلْمَانُ وَ عَمَّارٌ، وَ تَوَكَّلُوا عَلَى اللَّهِ، فَإِذَا جُزْنَا الثَّنِيَّةَ الصَّعْبَةَ فَأْذَنُوا لِلنَّاسِ أَنْ يَتْبَعُونَا.

Then he^-saww said: ‘O Huzeyfa! Arise with us^-saww, you, and Salman^-as, and Ammar^-as, and rely upon Allah^-azwj. So when we have crossed the difficult ravine (Al-Aqaba), then (only) permit the people that they should follow us’.

 فَصَعِدَ رَسُولُ اللَّهِ ص وَ هُوَ عَلَى نَاقَتِهِ- وَ حُذَيْفَةُ وَ سَلْمَانُ أَحَدُهُمَا آخِذٌ بِخِطَامِ نَاقَتِهِ يَقُودُهَا، وَ الْآخَرُ خَلْفَهَا يَسُوقُهَا، وَ عَمَّارٌ إِلَى جَانِبِهَا، وَ الْقَوْمُ عَلَى جِمَالِهِمْ وَ رَجَّالَتُهُمْ مُنْبَثُّونَ حَوَالَيِ الثَّنِيَّةِ عَلَى تِلْكَ الْعَقَبَاتِ، وَ قَدْ جَعَلَ الَّذِينَ فَوْقَ الطَّرِيقِ حِجَارَةً فِي دِبَابٍ فَدَحْرَجُوهَا مِنْ فَوْقٍ لِيُنَفِّرُوا النَّاقَةَ بِرَسُولِ اللَّهِ ص، وَ تَقَعَ بِهِ فِي الْمَهْوَى الَّذِي يَهُولُ النَّاظِرَ النَّظَرُ إِلَيْهِ مِنْ بُعْدِهِ.

So Rasool-Allah^-saww ascended, and he^-saww was upon his^-saww she-camel; and Huzeyfa and Salman^-as, – one of them grabbed the rein of his^-saww she-camel guiding it, and the other one was behind it, ushering it, and Ammar^-as was to its side, and the people were upon their camels and their feet (walking), scattered around the bend of Al-Aqaba. And those ones above the path had made stones to be in bags so they could roll these from above in order to frighten the she-camel of Rasool-Allah^-saww, and it would fall with him^-saww into the chasm which would terrify the beholder looking into it from afar.

فَلَمَّا قَرُبَتِ الدِّبَابُ مِنْ نَاقَةِ رَسُولِ اللَّهِ ص أَذِنَ اللَّهُ تَعَالَى لَهَا، فَارْتَفَعَتِ ارْتِفَاعاً عَظِيماً- فَجَاوَزَتْ نَاقَةَ رَسُولِ اللَّهِ ص ثُمَّ سَقَطَتْ فِي جَانِبِ الْمَهْوَى، وَ لَمْ يَبْقَ مِنْهَا شَيْ‏ءٌ إِلَّا صَارَ كَذَلِكَ- وَ نَاقَةُ رَسُولِ اللَّهِ ص كَأَنَّهَا لَا تُحِسُّ بِشَيْ‏ءٍ- مِنْ تِلْكَ الْقَعْقَعَاتِ‏ الَّتِي كَانَتْ لِلدِّبَابِ.

So when they brought the bags (of stones) closer to the she-camel of Rasool-Allah^-saww, Allah^-azwj the Exalted Permitted to it, and it arose with a great rising – and the she-camel of Rasool-Allah^-saww crossed over, then it settled by the side of the chasm, and there did not remain anything from it, except it became like that – and the she-camel of Rasool-Allah^-saww was as if it had not felt anything – from that from the rumbling of the stones.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِعَمَّارٍ: اصْعَدِ الْجَبَلَ- فَاضْرِبْ بِعَصَاكَ هَذِهِ وُجُوهَ رَوَاحِلِهِمْ فَارْمِ بِهَا. فَفَعَلَ ذَلِكَ عَمَّارٌ، فَنَفَرَتْ بِهِمْ، وَ سَقَطَ بَعْضُهُمْ فَانْكَسَرَ عَضُدُهُ، وَ مِنْهُمْ مَنِ انْكَسَرَتْ رِجْلُهُ وَ مِنْهُمْ مَنِ انْكَسَرَ جَنْبُهُ‏ وَ اشْتَدَّتْ لِذَلِكَ أَوْجَاعُهُمْ، فَلَمَّا جُبِرَتْ وَ انْدَمَلَتْ بَقِيَتْ عَلَيْهِمْ آثَارُ الْكَسْرِ إِلَى أَنْ مَاتُوا.

Then Rasool-Allah^-saww said to Ammar^-as: ‘Ascend the mountain, and strike with this staff of yours at the faces of their rides, and toss with it’. So Ammar^-as did that, and they (the rides) were frightened with them, and one of them fell down and broke his arms, and from them was one who broke his leg, and from them was one who broke his side, and their pains intensified due to that. So when the bones set and healed, the scars of the breaks remained upon them until they died.

وَ لِذَلِكَ قَالَ رَسُولُ اللَّهِ ص فِي حُذَيْفَةَ وَ أَمِيرِ الْمُؤْمِنِينَ ع: إِنَّهُمَا أَعْلَمُ النَّاسِ بِالْمُنَافِقِينَ، لِقُعُودِهِ فِي أَصْلِ الْعَقَبَةِ وَ مُشَاهَدَتِهِ مَنْ مَرَّ سَابِقاً لِرَسُولِ اللَّهِ ص، وَ كَفَى اللَّهُ رَسُولَهُ أَمْرَ مَنْ قَصَدَ لَهُ، وَ عَادَ رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ،

And for that, Rasool-Allah^-saww said regarding Huzeyfa and Amir Al-Momineen^-asws: ‘Both of them are the most knowing of the people with the hypocrites’. (For Huzeyfa) it was due to his being seated at the base of Al-Aqaba and his witnessing the ones who passed by preceding Rasool-Allah^-saww. And Allah^-azwj Sufficed His^-azwj Rasool^-saww of the matter of the ones who had aimed for him^-saww; and Rasool-Allah^-saww returned to Al-Medina.

فَكَسَى اللَّهُ الذُّلَّ وَ الْعَارَ مَنْ كَانَ قَعَدَ عَنْهُ، وَ أَلْبَسَ الْخِزْيَ مَنْ كَانَ دَبَّرَ عَلَى عَلِيٍّ ع مَا دَفَعَ اللَّهُ عَنْهُ.

Thus Allah^-azwj Disgraced and Shamed the ones who had sat (in ambush) from him^-saww, and Clothed in humiliation the ones who had plotted against Ali^-asws, what Allah^-azwj had Defended him^-asws from it’.

قوله عز و جل‏ وَ قالُوا قُلُوبُنا غُلْفٌ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا ما يُؤْمِنُونَ‏

The Words of the Mighty and Majestic: And they are saying: Our hearts are covered. But, Allah Cursed them due to their Kufr; so little it is what they are believing [2:88]

266 قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ قالُوا يَعْنِي هَؤُلَاءِ الْيَهُودَ الَّذِينَ أَرَاهُمْ رَسُولُ اللَّهِ ص الْمُعْجِزَاتِ الْمَذْكُورَاتِ- عِنْدَ قَوْلِهِ: فَهِيَ كَالْحِجارَةِ الْآيَةَ-

S 266 – The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said: And they are saying – meaning these Jews, those to whom Rasool-Allah^-saww showed the afore-mentioned miracles – at His^-azwj Words so these were like rocks [2:74] – the Verse.

«قُلُوبُنَا غُلُفٌ أَوْعِيَةٌ لِلْخَيْرِ، وَ الْعُلُومُ قَدْ أَحَاطَتْ بِهَا وَ اشْتَمَلَتْ عَلَيْهَا، ثُمَّ هِيَ مَعَ ذَلِكَ لَا تَعْرِفُ لَكَ يَا مُحَمَّدُ فَضْلًا- مَذْكُوراً فِي شَيْ‏ءٍ مِنْ كُتُبِ اللَّهِ، وَ لَا عَلَى لِسَانِ أَحَدٍ مِنْ أَنْبِيَاءِ اللَّهِ.

Our hearts are covered – containers of the goodness and the knowledge having encompassed by these and inclusive over it. Then along with that, they are not recognising for you^-saww, O Muhammad^-saww, merits regarding something from the Books of Allah^-azwj, nor upon the tongue of anyone from the Prophets^-as of Allah^-azwj.

فَقَالَ اللَّهُ تَعَالَى رَدّاً عَلَيْهِمْ: بَلْ‏ لَيْسَ كَمَا يَقُولُونَ أَوْعِيَةُ الْعُلُومِ- وَ لَكِنْ قَدْ لَعَنَهُمُ اللَّهُ‏ أَبْعَدَهُمْ مِنَ الْخَيْرِ فَقَلِيلًا ما يُؤْمِنُونَ‏ قَلِيلٌ إِيمَانُهُمْ، يُؤْمِنُونَ بِبَعْضِ مَا أَنْزَلَ اللَّهُ تَعَالَى وَ يَكْفُرُونَ بِبَعْضٍ، فَإِذَا كَذَّبُوا مُحَمَّداً ص فِي سَائِرِ مَا يَقُولُ، فَقَدْ صَارَ مَا كَذَّبُوا بِهِ أَكْثَرَ، وَ مَا صَدَّقُوا بِهِ أَقَلَّ.

So Allah^-azwj the Exalted Said in response to them: But, – it isn’t as they are saying, ‘containers of knowledge’, but Allah (has) Cursed them – distancing them from the goodness, so little it is what they are believing – little is their Eman, believing in part of what Allah^-azwj the Exalted Revealed and disbelieving in part. So when they are belying Muhammad^-saww in the rest of what he^-saww is saying, so what they are belying has come to be more, and what they are ratifying with, (has come to be) little.

وَ إِذَا قُرِئَ غُلْفٌ‏ فَإِنَّهُمْ قَالُوا: قُلُوبُنَا [غُلْفٌ‏] فِي غِطَاءٍ، فَلَا نَفْهَمُ كَلَامَكَ وَ حَدِيثَكَ. نَحْوَ مَا قَالَ اللَّهُ تَعَالَى: وَ قالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ- وَ فِي آذانِنا وَقْرٌ وَ مِنْ بَيْنِنا وَ بَيْنِكَ حِجابٌ‏ وَ كِلَا الْقِرَاءَتَيْنِ حَقٌّ، وَ قَدْ قَالُوا بِهَذَا وَ بِهَذَا جَمِيعاً.

And when you read (our hearts are) covered, so they are saying – a covering – in a lid. Therefore your^-saww speech and your^-saww Ahadeeth will not benefit them, approximate to what Allah^-azwj the Exalted Said: And they are saying, ‘Our hearts are in a covering from what you are inviting us to, and in our ears is a deafness, and from between us and you is a veil [41:5]. And both these recitations are true, and they had said with this, and this, both together.

267 ثُمَّ قَالَ رَسُولُ اللَّهِ ص‏ مَعَاشِرَ الْيَهُودِ تُعَانِدُونَ رَسُولَ اللَّهِ رَبِّ الْعَالَمِينَ‏ وَ تَأْبُونَ الِاعْتِرَافَ بِأَنَّكُمْ كُنْتُمْ بِذُنُوبِكُمْ مِنَ الْجَاهِلِينَ، إِنَّ اللَّهَ لَا يُعَذِّبُ بِهَا أَحَداً وَ لَا يُزِيلُ عَنْ فَاعِلِ هَذَا عَذَابَهُ أَبَداً، إِنَّ آدَمَ ع لَمْ يَقْتَرِحْ عَلَى رَبِّهِ الْمَغْفِرَةَ لِذَنْبِهِ إِلَّا بِالتَّوْبَةِ، فَكَيْفَ تَقْتَرِحُونَهَا أَنْتُمْ مَعَ عِنَادِكُمْ.

S 267 – Rasool-Allah^-saww said to the Jews: ‘Community of Jews! You are being inimical to a Rasool^-saww of Allah^-azwj and are refusing to acknowledge that you have been belying, and you aren’t from the ignorant one with that Allah^-azwj will not Punish anyone with it, nor decline this punishment from a doer ever, that Adam^-as did not suggest the Forgiveness to his^-as Lord^-azwj except with the repentance. Then how come you are suggesting it with what is with you?’

[ذكر توبة آدم و توسله بمحمد و آله صلوات الله عليهم أجمعين:]

Mention of the repentance of Adam^-as, and his^-as beseeching by Muhammad^-saww and his^-saww Progeny^-asws, may the Salawat be upon them^-asws altogether.

قِيلَ: وَ كَيْفَ كَانَ ذَلِكَ يَا رَسُولَ اللَّهِ [قَالَ:] فَقَالَ رَسُولُ اللَّهِ ص: لَمَّا زَلَّتِ‏ الْخَطِيئَةُ مِنْ آدَمَ ع وَ أُخْرِجَ مِنَ الْجَنَّةِ وَ عُوتِبَ وَ وُبِّخَ قَالَ: يَا رَبِّ إِنْ تُبْتُ وَ أَصْلَحْتُ أَ تَرُدُّنِي إِلَى الْجَنَّةِ قَالَ: بَلَى.

It was said, ‘How did that happen, O Rasool-Allah^-saww?’ So Rasool-Allah^-saww said: ‘When the mistake occurred from Adam^-as and he^-as exited from the Garden and was Admonished (friendly reproach) and Rebuked, he^-as said: ‘O Lord^-azwj! If I^-as repent and correct, would You^-azwj Return me^-as to the Garden?’ He^-azwj Said: “Yes”.

قَالَ آدَمُ: فَكَيْفَ أَصْنَعُ يَا رَبِّ- حَتَّى أَكُونَ تَائِباً وَ تَقْبَلَ تَوْبَتِي فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: تُسَبِّحُنِي بِمَا أَنَا أَهْلُهُ، وَ تَعْتَرِفُ بِخَطِيئَتِكَ كَمَا أَنْتَ أَهْلُهُ، وَ تَتَوَسَّلُ إِلَيَّ بِالْفَاضِلِينَ الَّذِينَ عَلَّمْتُكَ أَسْمَاءَهُمْ، وَ فَضَّلْتُكَ بِهِمْ عَلَى مَلَائِكَتِي، وَ هُمْ مُحَمَّدٌ وَ آلُهُ الطَّيِّبُونَ وَ أَصْحَابُهُ الْخَيِّرُونَ.

Adam^-as said: ‘So how shall I^-as do so, O Lord^-azwj – until I^-as happen to have repented and my^-as repentance is Accepted?’ So Allah^-azwj Mighty and Majestic Said: “You^-as should Glorify Me^-azwj with what I^-azwj am Rightful of, and you^-as should acknowledge you^-as mistake just as you^-as are rightful of, and you^-as should beseech to Me^-azwj by the meritorious ones, those whose names I^-azwj have Taught you^-as, and Preferred you by them^-asws over My^-azwj Angels, and they^-asws are Muhammad^-saww and his^-saww goodly Progeny^-asws and his^-saww Chosen companions^-asws!”

فَوَفَّقَهُ اللَّهُ تَعَالَى فَقَالَ: يَا رَبِّ- لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي- فَارْحَمْنِي إِنَّكَ أَنْتَ أَرْحَمُ الرَّاحِمِينَ‏ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ خِيَارِ أَصْحَابِهِ الْمُنْتَجَبِينَ [سُبْحَانَكَ وَ بِحَمْدِكَ لَا إِلَهَ إِلَّا أَنْتَ- عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي، فَتُبْ عَلَيَ‏ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ‏، بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ خِيَارِ أَصْحَابِهِ الْمُنْتَجَبِينَ‏].

And Allah^-azwj the Exalted Inclined him^-as so, and he^-as said: ‘There is no god except You^-azwj! Glory is for You^-azwj and with Your^-azwj Praise. I^-as have done evil and was unjust to myself^-as – therefore You^-azwj be Merciful to me^-as as You^-azwj are the most Merciful of the merciful ones, by the right of Muhammad^-saww and his^-saww goodly Progeny^-asws and the best ones^-asws of his^-saww companions, the Chosen (Glory is for You^-azwj and with Your^-azwj Praise. There is no god except You^-azwj! I^-as have done evil and was unjust to myself^-as – therefore Turn to me^-as, surely You are the Oft-turning, the Merciful [2:128], by the right of Muhammad^-saww and his^-saww goodly Progeny^-asws and the best of his^-saww companions, the Chosen ones^-asws)’.

فَقَالَ اللَّهُ تَعَالَى: لَقَدْ قَبِلْتُ تَوْبَتَكَ، وَ آيَةُ ذَلِكَ أَنِّي أُنَقِّي بَشَرَتَكَ، فَقَدْ تَغَيَّرَتْ وَ كَانَ ذَلِكَ لِثَلَاثَةَ عَشَرَ مِنْ شَهْرِ رَمَضَانَ فَصُمْ هَذِهِ الثَّلَاثَةَ الْأَيَّامِ الَّتِي تَسْتَقْبِلُكَ‏ فَهِيَ أَيَّامُ الْبِيضِ يُنَقِّي اللَّهُ فِي كُلِّ يَوْمٍ بَعْضَ بَشَرَتِكَ.

So Allah^-azwj the Exalted Said: “I^-azwj have Accepted your^-as repentance, and a sign of that is I^-as shall Purify your^-as skin, for it has changed. And that is for the 13^th of the Month of Ramazan, therefore Fast these three days which face you^-as, for these are the days of whiteness, Allah^-azwj would Purify part of your^-as skin during every day”.

قَالَ آدَمُ: يَا رَبِّ عَرِّفْنِي لِأَعْرِفَ. فَصَامَهَا فَنُقِّيَ فِي كُلِّ يَوْمٍ مِنْهَا ثُلُثُ بَشَرَتِهِ. فَعِنْدَ ذَلِكَ قَالَ آدَمُ: يَا رَبِّ مَا أَعْظَمَ شَأْنَ مُحَمَّدٍ وَ آلِهِ وَ خِيَارِ أَصْحَابِهِ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: يَا آدَمُ إِنَّكَ لَوْ عَرَفْتَ كُنْهَ جَلَالِ‏ مُحَمَّدٍ وَ آلِهِ عِنْدِي وَ خِيَارِ أَصْحَابِهِ، لَأَحْبَبْتَهُ حُبّاً يَكُونُ أَفْضَلَ أَعْمَالِكَ.

So he^-as Fasted these, and during every day from these, a third of his^-as skin was Purified. Thus, during that, he^-as said: ‘O Lord^-azwj! How magnificent is the glory of Muhammad^-saww and his^-saww Progeny^-asws, and the chosen ones of his^-saww companions!’ So Allah^-azwj the Exalted Revealed unto him^-as: “O Adam^-as! You^-as, if you^-as were to recognise the majesty of Muhammad^-saww and his^-saww Progeny^-asws in My^-azwj Presence, and of his chosen companions, your^-as love for them^-asws would happen to be the most superior of your^-as deeds’.

قَالَ اللَّهُ تَعَالَى: يَا آدَمُ إِنَّ مُحَمَّداً لَوْ وُزِنَ بِهِ [جَمِيعُ‏] الْخَلْقِ- مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ سَائِرِ عِبَادِيَ الصَّالِحِينَ- مِنْ أَوَّلِ الدَّهْرِ إِلَى آخِرِهِ وَ مِنَ الثَّرَى إِلَى الْعَرْشِ لَرَجَحَ بِهِمْ،

Allah^-azwj the Exalted Said: ‘O Adam^-as! Surely Muhammad^-saww is such that if there were to be weighed with him^-saww, the entirety of the creatures – from the Prophets^-as, and the Mursils^-as, and the Angels of Proximity, and the rest of My^-azwj righteous servants – from the beginning of time up to its end, and from the soil up to the Throne, he^-saww would outweigh them (all).

وَ إِنَّ رَجُلًا مِنْ خِيَارِ آلِ مُحَمَّدٍ لَوْ وُزِنَ بِهِ جَمِيعُ آلِ النَّبِيِّينَ لَرَجَحَ بِهِمْ، وَ إِنَّ رَجُلًا مِنْ خِيَارِ أَصْحَابِ مُحَمَّدٍ لَوْ وُزِنَ بِهِ جَمِيعُ أَصْحَابِ الْمُرْسَلِينَ لَرَجَحَ بِهِمْ.

And that, if a man from the chosen ones of the Progeny of Muhammad^-saww is such that, if he were to be weighed by the entirety of the progenies of the Prophets^-as, he^-asws would outweigh them. And that a man from the best of the companions of Muhammad^-saww is such that, if he were to be weighed with the entirety of the companions of the Mursils^-as, he would outweigh them.

يَا آدَمُ لَوْ أَحَبَّ رَجُلٌ مِنَ الْكُفَّارِ أَوْ جَمِيعُهُمْ- رَجُلًا مِنْ آلِ مُحَمَّدٍ وَ أَصْحَابِهِ الْخَيِّرِينَ- لَكَافَاهُ اللَّهُ عَنْ ذَلِكَ بِأَنْ يَخْتِمَ لَهُ بِالتَّوْبَةِ وَ الْإِيمَانِ، ثُمَّ يُدْخِلُهُ [اللَّهُ‏] الْجَنَّةَ.

O Adam^-as! If a man from the Kafirs or the entirety of them was to love a man from the Progeny^-asws of Muhammad^-saww and his^-saww chosen companions – Allah^-azwj would Suffice him from that by ending for him with the repentance and the Eman, then Allah^-azwj would Enter him into the Paradise.

إِنَّ اللَّهَ لَيُفِيضُ عَلَى كُلِّ وَاحِدٍ- مِنْ مُحِبِّي مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَصْحَابِهِ مِنَ الرَّحْمَةِ مَا لَوْ قُسِمَتْ عَلَى عَدَدٍ- كَعَدَدِ [كُلِ‏] مَا خَلَقَ اللَّهُ مِنْ أَوَّلِ الدَّهْرِ إِلَى آخِرِهِ وَ كَانُوا كُفَّاراً لَكَفَاهُمْ، وَ لَأَدَّاهُمْ إِلَى عَاقِبَةٍ مَحْمُودَةٍ: الْإِيمَانِ بِاللَّهِ حَتَّى يَسْتَحِقُّوا بِهِ الْجَنَّةَ.

Allah^-azwj Deluges the Mercy upon each one – from those that love Muhammad^-saww and the Progeny^-asws of Muhammad^-saww and his^-saww companions, what, if it were to be distributed upon a number – like the number of every one whom Allah^-azwj Created, from the beginning of the time up to its end, and they were all Kafirs, it would suffice them to have a praise-worthy ending – the Eman with Allah^-azwj – until they would be rightful of the Paradise.

وَ إِنَّ رَجُلًا مِمَّنْ يُبْغِضُ [آلَ‏] مُحَمَّدٍ وَ أَصْحَابَهُ الْخَيِّرِينَ أَوْ وَاحِداً مِنْهُمْ لَعَذَّبَهُ اللَّهُ عَذَاباً- لَوْ قُسِمَ عَلَى مِثْلِ عَدَدِ مَا خَلَقَ اللَّهُ تَعَالَى لَأَهْلَكَهُمْ أَجْمَعِينَ.

And that a man from the one who hates (Muhammad^-saww and) the Progeny^-asws of Muhammad^-saww and his^-saww chosen companions, or one of them^-asws, Allah^-azwj would Punish him with such Punishment – if it was to be apportioned upon a number like the number of what Allah^-azwj the Exalted Created, it would destroy them all’.

قوله عز و جل‏ وَ لَمَّا جاءَهُمْ كِتابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِما مَعَهُمْ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ‏

And when there came to them a Book from the Presence of Allah Verifying what was with them – and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89]

268 قَالَ الْإِمَامُ ع‏ ذَمَّ اللَّهُ تَعَالَى الْيَهُودَ فَقَالَ: وَ لَمَّا جاءَهُمْ‏ يَعْنِي هَؤُلَاءِ الْيَهُودَ الَّذِينَ تَقَدَّمَ ذِكْرُهُمْ- وَ إِخْوَانَهُمْ مِنَ الْيَهُودِ، جَاءَهُمْ‏ كِتابٌ مِنْ عِنْدِ اللَّهِ‏ الْقُرْآنُ‏ مُصَدِّقٌ‏ ذَلِكَ الْكِتَابُ‏ لِما مَعَهُمْ‏ مِنَ التَّوْرَاةِ الَّتِي بُيِّنَ فِيهَا أَنَّ مُحَمَّداً الْأُمِّيَ‏ مِنْ وُلْدِ إِسْمَاعِيلَ، الْمُؤَيَّدُ بِخَيْرِ خَلْقِ اللَّهِ بَعْدَهُ: عَلِيٍّ وَلِيِّ اللَّهِ.

S 268 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj the Exalted Condemned the Jews, so He^-azwj Said [2:89] And when there came to them – meaning those Jews – those mentioned previously –and their brethren from the Jews, there came to them a Book from the Presence of Allah – the Quran, Verifying – that Book, what was with them – from the Torah in which was clarified that Muhammad^-saww, the Ummy (a resident of Makkah) from the children of Ismail^-as, the one supported by the best of the creatures of Allah^-azwj after him^-saww, Ali^-asws, the Guardian of Allah^-azwj.

وَ كانُوا يَعْنِي هَؤُلَاءِ الْيَهُودَ مِنْ قَبْلُ‏ ظُهُورِ مُحَمَّدٍ ص بِالرِّسَالَةِ يَسْتَفْتِحُونَ‏ يَسْأَلُونَ اللَّهَ الْفَتْحَ وَ الظَّفَرَ عَلَى الَّذِينَ كَفَرُوا مِنْ أَعْدَائِهِمْ وَ الْمُنَاوِينَ لَهُمْ، فَكَانَ اللَّهُ يَفْتَحُ لَهُمْ وَ يَنْصُرُهُمْ.

And they had been – meaning those Jews, from before – the appearance of Muhammad^-saww with the Message, praying for victory – asking Allah^-azwj for the victory and the success, over those who disbelieved – from their enemies and adversaries of theirs, so that Allah^-azwj would Grant victory to them and Help them.

قَالَ اللَّهُ تَعَالَى: فَلَمَّا جاءَهُمْ‏ جَاءَ هَؤُلَاءِ الْيَهُودَ ما عَرَفُوا مِنْ نَعْتِ مُحَمَّدٍ ص وَ صِفَتِهِ‏ كَفَرُوا بِهِ‏ وَ جَحَدُوا نُبُوَّتَهُ حَسَداً لَهُ وَ بَغْياً عَلَيْهِ.

Allah^-azwj the Exalted Said so when there came to them – came to those Jews, what they recognised – from the attributes of Muhammad^-saww, they disbelieved in it, and they rejected his^-saww Prophet-hood in envy to him^-saww and rebelling against him^-saww.

قَالَ اللَّهُ عَزَّ وَ جَلَّ: فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ‏.

Allah^-azwj Mighty and Majestic Said: Therefore, the Curse of Allah is upon the unbelievers

[توسل اليهود أيام موسى ع بمحمد و آله صلوات الله عليهم أجمعين:]

Beseeching of the Jews in the days of Musa^-as, by Muhammad^-saww and his^-saww Progeny^-asws, may the Salawat of Allah^-azwj be upon them all.

269 قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّ اللَّهَ تَعَالَى أَخْبَرَ رَسُولَهُ بِمَا كَانَ مِنْ إِيمَانِ الْيَهُودِ بِمُحَمَّدٍ ص قَبْلَ ظُهُورِهِ، وَ مِنِ اسْتِفْتَاحِهِمْ عَلَى أَعْدَائِهِمْ بِذِكْرِهِ، وَ الصَّلَاةِ عَلَيْهِ وَ عَلَى آلِهِ.

S 269 – Amir Al-Momineen^-asws said: ‘Allah^-azwj the Exalted Informed His^-azwj Rasool^-saww with what was from the Eman of the Jews in Muhammad^-saww before his^-saww appearance, and the ones who were praying for victory upon their enemies by mentioning him^-saww, and the Sending of Salawat upon him^-saww and upon his^-saww Progeny^-asws.

قَالَ ع: وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ أَمَرَ الْيَهُودَ فِي أَيَّامِ مُوسَى وَ بَعْدَهُ إِذَا دَهَمَهُمْ أَمْرٌ، وَ دَهَتْهُمْ دَاهِيَةٌ- أَنْ يَدْعُوا اللَّهَ عَزَّ وَ جَلَّ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ أَنْ يَسْتَنْصِرُوا بِهِمْ، وَ كَانُوا يَفْعَلُونَ ذَلِكَ- حَتَّى كَانَتِ الْيَهُودُ مِنْ أَهْلِ الْمَدِينَةِ قَبْلَ ظُهُورِ مُحَمَّدٍ ص بِسِنِينَ كَثِيرَةٍ يَفْعَلُونَ ذَلِكَ، فَيُكْفَوْنَ‏ الْبَلَاءَ وَ الدَّهْمَاءَ وَ الدَّاهِيَةَ.

He^-asws said: ‘And it was so that Allah^-azwj Mighty and Majestic Commanded the Jews during the days of Musa^-as and after him^-as when a matter surprised them, and a disaster befell them, that they should be supplicating to Allah^-azwj Mighty and Majestic by Muhammad^-saww and his^-saww goodly Progeny^-asws, and they should be seeking help by them^-asws. And they were doing that to the extent that the Jews from the inhabitants of Al-Medina – before the appearance of Muhammad^-saww by many years, that they were (reciting) it, and they were being salvaged from the afflictions, and the disasters, and misfortunes.

وَ كَانَتِ الْيَهُودُ قَبْلَ ظُهُورِ مُحَمَّدٍ النَّبِيِّ ص بِعَشْرِ سِنِينَ يُعَادِيهِمْ‏ أَسَدٌ وَ غَطَفَانُ قَوْمٌ مِنَ الْمُشْرِكِينَ وَ يَقْصِدُونَ أَذَاهُمْ، وَ كَانُوا يَسْتَدْفِعُونَ شُرُورَهُمْ وَ بَلَاءَهُمْ- بِسُؤَالِهِمْ رَبَّهُمْ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، حَتَّى قَصَدَهُمْ فِي بَعْضِ الْأَوْقَاتِ أَسَدٌ وَ غَطَفَانُ فِي ثَلَاثَةِ آلَافِ فَارِسٍ إِلَى بَعْضِ قُرَى الْيَهُودِ حَوَالَيِ الْمَدِينَةِ، فَتَلَقَّاهُمُ الْيَهُودُ وَ هُمْ ثَلَاثُمِائَةِ فَارِسٍ، وَ دَعَوُا اللَّهَ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ- فَهَزَمُوهُمْ وَ قَطَعُوهُمْ.

And it was so that the Jews, before the appearance of Muhammad^-saww, the Prophet^-saww, by ten years, were inimical with the clans of Asad and Gatfaan, a people from the polytheists, and they were aiming at hurting them (Jews), and they were defending from their evils – by asking their Lord^-azwj by Muhammad^-saww and his^-saww goodly Progeny^-asws, to the extent that in certain times, the (clans of) Asad and Gatfaan aimed for them among three thousand horsemen to one of the Jewish towns around Al-Medina. So the Jews faced them, and they (Jews) were three hundred horsemen, and they supplicated to Allah^-azwj by Muhammad^-saww and his^-saww goodly Progeny^-asws, the clean – and they defeated them and scattered them.

فَقَالَ أَسَدٌ وَ غَطَفَانُ بَعْضُهُمَا لِبَعْضٍ: تَعَالَوْا نَسْتَعِينُ عَلَيْهِمْ بِسَائِرِ القَبَائِلِ. فَاسْتَعَانُوا عَلَيْهِمْ بِالْقَبَائِلِ وَ أَكْثَرُوا- حَتَّى اجْتَمَعُوا قَدْرَ ثَلَاثِينَ أَلْفاً، وَ قَصَدُوا هَؤُلَاءِ الثَّلَاثَمِائَةٍ فِي قَرْيَتِهِمْ،

So (the clans of) Asad and Gatfaan said to each other, ‘Come! We shall assist each other against them along with the rest of the tribes’. So they assisted each other against them along with the (other) tribes, and they became more – to the extent that they gathered about thirty thousand, and they aimed for these Jews, the three hundred in their town.

فَأَلْجَئُوهُمْ إِلَى بُيُوتِهَا وَ قَطَعُوا عَنْهَا الْمِيَاهَ الْجَارِيَةَ- الَّتِي كَانَتْ تَدْخُلُ إِلَى قُرَاهُمْ، وَ مَنَعُوا عَنْهُمُ الطَّعَامَ، وَ اسْتَأْمَنَ الْيَهُودُ مِنْهُمْ فَلَمْ يُؤْمِنُوهُمْ، وَ قَالُوا: لَا، إِلَّا أَنْ نَقْتُلَكُمْ وَ نَسْبِيَكُمْ وَ نَنْهَبَكُمْ.

So they made them take refuge in their own houses and cut of the flow of water from them – which used to enter into their town – and they prevented the food from them, and Jews asked for safety from them, but they did not grant them safety, and they said, ‘No, except that we would kill you, and make captives of you, and plunder you’.

فَقَالَتِ الْيَهُودُ بَعْضُهَا لِبَعْضٍ: كَيْفَ نَصْنَعُ فَقَالَ لَهُمْ أَمَاثِلُهُمْ وَ ذَوُو الرَّأْيِ مِنْهُمْ: أَ مَا أَمَرَ مُوسَى ع أَسْلَافَكُمْ وَ مَنْ بَعْدَهُمْ بِالاسْتِنْصَارِ بِمُحَمَّدٍ وَ آلِهِ أَ مَا أَمَرَكُمْ بِالابْتِهَالِ إِلَى اللَّهِ تَعَالَى عِنْدَ الشَّدَائِدِ بِهِمْ قَالُوا: بَلَى. قَالُوا: فَافْعَلُوا.

So the Jews said to each other, ‘How shall we deal (with this)?’ Some of their like and ones with the opinions from them said to them, ‘Did not Musa^-as instruct your ancestors and the ones after them with the seeking of help (of Allah^-azwj through Muhammad^-saww and his^-saww Progeny^-asws? Did he^-as not instruct you all with the invocation to Allah^-azwj the Exalted by them^-asws during the difficulties?’ They said, ‘Yes’. And they did so.

فَقَالُوا: اللَّهُمَّ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لَمَّا سَقَيْتَنَا، فَقَدْ قَطَعَتِ الظَّلَمَةُ عَنَّا الْمِيَاهَ حَتَّى ضَعُفَ شُبَّانُنَا، وَ تَمَاوَتَتْ‏ وِلْدَانُنَا، وَ أَشْرَفْنَا عَلَى الْهَلَكَةِ.

So they said, ‘O Allah^-azwj! By the virtue of Muhammad^-saww and his^-saww goodly Progeny^-asws, Quench us, for the unjust ones have cut off the waters from us to the extent that our youth have weakened, and our children have died, and our noblemen are upon the death’.

فَبَعَثَ اللَّهُ تَعَالَى لَهُمْ وَابِلًا هَطْلًا سَحّاً أَمْلَأَ حِيَاضَهُمْ وَ آبَارَهُمْ وَ أَنْهَارَهُمْ وَ أَوْعِيَتَهُمْ وَ ظُرُوفَهُمْ- فَقَالُوا: هَذِهِ إِحْدَى الْحُسْنَيَيْنِ.

So Allah^-azwj the Exalted Sent a torrential downpour of rain which filled upon their fountains, and their wells, and their reservoirs, and their utensils and their containers, and they said, ‘This is one of the two good things’.

ثُمَّ أَشْرَفُوا مِنْ سُطُوحِهِمْ عَلَى الْعَسَاكِرِ الْمُحِيطَةِ بِهِمْ، فَإِذَا الْمَطَرُ قَدْ آذَاهُمْ غَايَةَ الْأَذَى- وَ أَفْسَدَ [عَلَيْهِمْ‏] أَمْتِعَتَهُمْ وَ أَسْلِحَتَهُمْ وَ أَمْوَالَهُمْ.

Then they overlooked from their roofs upon the soldiers who had surrounded them, and the rain had harmed them to the peak of harm – and spoilt upon them their provisions, and their weapons, and their wealth.

فَانْصَرَفَ عَنْهُمْ لِذَلِكَ بَعْضُهُمْ، وَ ذَلِكَ أَنَّ الْمَطَرَ أَتَاهُمْ فِي غَيْرِ أَوَانِهِ- فِي حَمَارَّةِ الْقَيْظِ حِينَ لَا يَكُونُ مَطَرٌ- فَقَالَ الْبَاقُونَ مِنَ الْعَسَاكِرِ: هَبْكُمْ سُقِيتُمْ فَمِنْ أَيْنَ تَأْكُلُونَ وَ لَئِنِ انْصَرَفَ عَنْكُمْ هَؤُلَاءِ فَلَسْنَا نَنْصَرِفُ- حَتَّى نَقْهَرَكُمْ عَلَى أَنْفُسِكُمْ وَ عِيَالاتِكُمْ وَ أَهَالِيكُمْ وَ أَمْوَالِكُمْ، وَ نَشْفِي غَيْظَنَا مِنْكُمْ.

So, some of them left from them due to that, and that is because the rain had come to them in other than its (normal) season – in the summer of extreme heat when the rains do not happen to be. So the remaining ones from the soldiers said, ‘Supposing you are quenched, but from where would you be eating, and even if they have left from you, we wouldn’t be leaving until we conquer upon yourselves, and your dependents, and your families, and your wealth, and take out our anger from you’.

فَقَالَتِ الْيَهُودُ: إِنَّ الَّذِي سَقَانَا بِدُعَائِنَا بِمُحَمَّدٍ وَ آلِهِ قَادِرٌ عَلَى أَنْ يُطْعِمَنَا، وَ إِنَّ الَّذِي صَرَفَ عَنَّا مَنْ صَرَفَهُ- قَادِرٌ عَلَى أَنْ يَصْرِفَ الْبَاقِينَ. ثُمَّ دَعَوُا اللَّهَ بِمُحَمَّدٍ وَ آلِهِ أَنْ يُطْعِمَهُمْ.

So the Jews said, ‘The One^-azwj Who Quenched us by our supplication through Muhammad^-saww and his^-saww Progeny^-asws, is Able upon Feeding us, and the One^-azwj Who Caused them to leave from us, the ones who left, is Able upon Causing the remaining ones to leave’, Then they supplicated by Muhammad^-saww and his^-saww Progeny^-asws that He^-azwj should Feed them.

فَجَاءَتْ قَافِلَةٌ عَظِيمَةٌ مِنْ قَوَافِلِ الطَّعَامِ- قَدْرَ أَلْفَيْ جَمَلٍ وَ بَغْلٍ وَ حِمَارٍ مُوقَرَةٍ حِنْطَةً وَ دَقِيقاً، وَ هُمْ لَا يَشْعُرُونَ بِالْعَسَاكِرِ فَانْتَهَوْا إِلَيْهِمْ وَ هُمْ نِيَامٌ، وَ لَمْ يَشْعُرُوا بِهِمْ، لِأَنَّ اللَّهَ تَعَالَى ثَقَّلَ نَوْمَهُمْ- حَتَّى دَخَلُوا الْقَرْيَةَ، وَ لَمْ يَمْنَعُوهُمْ، وَ طَرَحُوا فِيهَا أَمْتِعَتَهُمْ وَ بَاعُوهَا مِنْهُمْ

A large caravan from the food caravans came over – of about a thousand camels, and mules, and donkeys, with a heavy load of wheat, and flour, and they were not aware of the soldiers being there. So they ended up to them while they were sleeping, and they (soldiers) were not aware of them, because Allah^-azwj had Deepened their sleeps – until they entered the town, and they (soldiers) could not prevent them, and laid down therein their loads and sold from these.

فَانْصَرَفُوا وَ أَبْعَدُوا، وَ تَرَكُوا الْعَسَاكِرَ نَائِمَةً- لَيْسَ فِي أَهْلِهَا عَيْنٌ تَطْرِفُ، فَلَمَّا أَبْعَدُوا انْتَبَهُوا، وَ نَابَذُوا الْيَهُودَ الْحَرْبَ، وَ جَعَلَ يَقُولُ بَعْضُهُمْ لِبَعْضٍ: الْوَحَا، الْوَحَا فَإِنَّ هَؤُلَاءِ اشْتَدَّ بِهِمُ الْجُوعُ وَ سَيَذِلُّونَ لَنَا.

Then they left and went afar, and left the soldiers sleeping – there wasn’t an eye among them which fluttered. So when they were distant, they became alert and called for the war against the Jews, and went on saying to each other, ‘Hurry, hurry, hurry, for the hunger would be intense with them and they would be humiliated to us’.

قَالَ لَهُمُ الْيَهُودُ: هَيْهَاتَ- بَلْ قَدْ أَطْعَمَنَا رَبُّنَا وَ كُنْتُمْ نِيَاماً: جَاءَنَا مِنَ الطَّعَامِ كَذَا وَ كَذَا، وَ لَوْ أَرَدْنَا قِتَالَكُمْ‏ فِي حَالِ نَوْمِكُمْ لَتَهَيَّأَ لَنَا- وَ لَكِنَّا كَرِهْنَا الْبَغْيَ عَلَيْكُمْ، فَانْصَرِفُوا عَنَّا- وَ إِلَّا دَعَوْنَا عَلَيْكُمْ بِمُحَمَّدٍ وَ آلِهِ، وَ اسْتَنْصَرْنَا بِهِمْ أَنْ يُخْزِيَكُمْ‏ كَمَا قَدْ أَطْعَمَنَا وَ أَسْقَانَا.

The Jews said to them: ‘Far be it! But our Lord^-azwj has Fed us and you were all sleeping. Such and such from the foodstuff came to us, and had we wanted to kill you all during your state of sleep, it would have been easy for us – but we disliked the unfairness upon us. So leave from us, or else we will supplicate against you all by Muhammad^-saww and his^-saww Progeny^-asws, and seek help through them^-asws that He^-azwj Humiliates you just as He^-azwj has Fed us and Quenched us’.

فَأَبَوْا إِلَّا طُغْيَاناً فَدَعَوُا اللَّهَ بِمُحَمَّدٍ وَ آلِهِ وَ اسْتَنْصَرُوا بِهِمْ. ثُمَّ بَرَزَ الثَّلَاثُمِائَةِ إِلَى (النَّاسِ لِلِّقَاءِ) فَقَتَلُوا مِنْهُمْ وَ أَسَرُوا، وَ طَحْطَحُوهُمْ‏ وَ اسْتَوْثَقُوا مِنْهُمْ بِأُسَرَائِهِمْ،

But they refused except for tyranny, and they supplicated to Allah^-azwj by Muhammad^-saww and his^-saww Progeny^-asws, and sought Help through them^-asws. Then the three hundred (Jewish horsemen) went to duel the people and they killed from them and took captives, and broke them, and took a covenant from them with their captives.

فَكَانُوا لَا يَنْدَاهُمْ مَكْرُوهٌ مِنْ جِهَتِهِمْ- لِخَوْفِهِمْ عَلَى مَنْ لَهُمْ فِي أَيْدِي الْيَهُودِ. فَلَمَّا ظَهَرَ مُحَمَّدٌ ص حَسَدُوهُ، إِذْ كَانَ مِنَ الْعَرَبِ، فَكَذَّبُوهُ..

Thus they (Jews) did not face any abhorrence from their direction (of the clans of Asad and Gatfaan) due to their fear upon the ones of theirs who were in the hands of the Jews. So when Muhammad^-saww appeared, they envied him^-saww, when he was from the Arabs, and they belied him^-saww.