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 5 out of 6
(Translated by Hub-e-Ali-aswsTeam)
Story of the Ibrahim-as seeing the kingdoms of the skies and the earth.
فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا جَهْلٍ أَ وَ مَا عَلِمْتَ قِصَّةَ إِبْرَاهِيمَ الْخَلِيلِ ع لَمَّا رُفِعَ فِي الْمَلَكُوتِ، وَ ذَلِكَ قَوْلُ رَبِّي: وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ- وَ لِيَكُونَ مِنَ الْمُوقِنِينَ قَوَّى اللَّهُ بَصَرَهُ لَمَّا رَفَعَهُ دُونَ السَّمَاءِ- حَتَّى أَبْصَرَ الْأَرْضَ وَ مَنْ عَلَيْهَا ظَاهِرِينَ وَ مُسْتَتِرِينَ فَرَأَى رَجُلًا وَ امْرَأَةً عَلَى فَاحِشَةٍ- فَدَعَا عَلَيْهِمَا بِالْهَلَاكِ فَهَلَكَا، ثُمَّ رَأَى آخَرَيْنِ فَدَعَا عَلَيْهِمَا بِالْهَلَاكِ، فَهَلَكَا،
So Rasool-Allah-saww said: ‘O Abu Jahl-la! Or do you-la not know the story of Ibrahim-as, the Friend (of the Beneficent) when he-saww was raised to the kingdoms? And these are the Words of my-saww Lord-azwj And thus did We Show Ibrahim the Kingdom of the skies and the earth and that he might be from the ones of certainty [6:75]. Allah-azwj Strengthened his-as vision until he visualised the earth and the ones upon it apparently, and the concealed ones. So he-as saw a man and a woman upon an immorality, and he-as supplicated against them with the destruction. So they were destroyed. Then he-as saw another (couple), and he-saww supplicated against them with the destruction. So they were destroyed.
ثُمَّ رَأَى آخَرَيْنِ فَهَمَّ بِالدُّعَاءِ عَلَيْهِمَا، فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: يَا إِبْرَاهِيمُ اكْفُفْ دَعْوَتَكَ عَنْ عِبَادِي وَ إِمَائِي، فَإِنِّي أَنَا الْغَفُورُ الرَّحِيمُ الْحَنَّانُ الْحَلِيمُ، لَا تَضُرُّنِي ذُنُوبُ عِبَادِي كَمَا لَا تَنْفَعُنِي طَاعَتُهُمْ،
Then he-as saw another (couple), so he-as thought of supplicating against them, but Allah-azwj Revealed unto him-as: “Stop your-as supplications against My-azwj servants and My-azwj maids, for I-azwj am the Forgiving, the Merciful, the Tender, the Forbearing. The sins of My-azwj servants do not harm Me-azwj just as their worship does not benefit Me-azwj.
وَ لَسْتُ أَسُوسُهُمْ لِشِفَاءِ الْغَيْظِ كَسِيَاسَتِكَ، فَاكْفُفْ دَعْوَتَكَ عَنْ عِبَادِي، فَإِنَّمَا أَنْتَ عَبْدٌ نَذِيرٌ لَا شَرِيكٌ فِي الْمَمْلَكَةِ، وَ لَا مُهَيْمِنٌ عَلَيَّ، وَ لَا عَلَى عِبَادِي،
And I-azwj do not Deal with them by the Anger like your-as dealings, therefore stop your-as supplication from My-azwj servants, for rather, you-as are a servant, a warner. You-as are not an associate in the Kingdoms, nor a controller upon Me-azwj or My-azwj servants.
وَ عِبَادِي مَعِي بَيْنَ خِلَالٍ ثَلَاثٍ: إِمَّا تَابُوا إِلَيَّ فَتُبْتُ عَلَيْهِمْ، وَ غَفَرْتُ ذُنُوبَهُمْ، وَ سَتَرْتُ عُيُوبَهُمْ. وَ إِمَّا كَفَفْتُ عَنْهُمْ عَذَابِي لِعِلْمِي- بِأَنَّهُ سَيَخْرُجُ مِنْ أَصْلَابِهِمْ ذُرِّيَّاتٌ مُؤْمِنُونَ، فَأَرْفُقُ بِالْآبَاءِ الْكَافِرِينَ، وَ أَتَأَنَّى بِالْأُمَّهَاتِ الْكَافِرَاتِ، وَ أَرْفَعُ عَنْهُمْ عَذَابِي لِيَخْرُجَ ذَلِكَ الْمُؤْمِنُ مِنْ أَصْلَابِهِمْ، فَإِذَا تَزَايَلُوا حَلَّ بِهِمْ عَذَابِي وَ حَاقَ بِهِمْ بَلَائِي.
And My-azwj servants upon between three states – either they would repent to Me-azwj so I-azwj would Turn to them and Forgive their sins and Veil their faults, or I-azwj would Pause My-azwj Punishment from them due to My-azwj Knowledge that there would be coming out Momineen offspring from their loins. So I-azwj am Kind with the Kafir fathers and the Kafir mothers, and Lift My-azwj Punishment from them in order for a Momin to come out from their loins. So when they are separated, My-azwj Punishment would be Released with them and My-azwj afflictions would catch up with them.
وَ إِنْ لَمْ يَكُنْ هَذَا وَ لَا هَذَا- فَإِنَّ الَّذِي أَعْدَدْتُهُ لَهُمْ مِنْ عَذَابِي- أَعْظَمُ مِمَّا تُرِيدُهُ بِهِمْ فَإِنَّ عَذَابِي لِعِبَادِي عَلَى حَسَبِ جَلَالِي وَ كِبْرِيَائِي.
And if neither this happens, nor this – than what which I-azwj have Prepared for them from My-azwj Punishments – is greater than what you-as are intending with them, for My-azwj Punishment to My-azwj servants is upon a reckoning of My-azwj Majesty and My-azwj Greatness.
يَا إِبْرَاهِيمُ فَخَلِّ بَيْنِي وَ بَيْنَ عِبَادِي، فَإِنِّي أَرْحَمُ بِهِمْ مِنْكَ، وَ خَلِّ بَيْنِي وَ بَيْنَ عِبَادِي فَإِنِّي أَنَا الْجَبَّارُ الْحَلِيمُ الْعَلَّامُ الْحَكِيمُ، أُدَبِّرُهُمْ بِعِلْمِي، وَ أُنْفِذُ فِيهِمْ قَضَائِي وَ قَدَرِي.
O Ibrahim-as! So vacate between Me-azwj and My-azwj servants, for I-azwj are more Merciful with them than you-as are, and vacate between Me-azwj and My-azwj servants, for I-azwj, I-azwj am the Compeller, the Forbearing, the Knowing, the Wise. I-azwj Plan them with My-azwj Knowledge, and I-azwj Implement among them My-azwj Judgments and My-azwj Ordainments!”
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: إِنَّ اللَّهَ تَعَالَى- يَا أَبَا جَهْلٍ إِنَّمَا دَفَعَ عَنْكَ الْعَذَابَ لِعِلْمِهِ بِأَنَّهُ سَيُخْرِجُ مِنْ صُلْبِكَ ذُرِّيَّةً طَيِّبَةً: عِكْرِمَةَ ابْنَكَ، وَ سَيَلِي مِنْ أُمُورِ الْمُسْلِمِينَ مَا إِنْ أَطَاعَ اللَّهَ وَ رَسُولَهُ فِيهِ كَانَ عِنْدَ اللَّهِ جَلِيلًا، وَ إِلَّا فَالْعَذَابُ نَازِلٌ عَلَيْكَ.
Then Rasool-Allah-saww said: ‘Allah-azwj the Exalted, O Abu Jahl-la, is rather Repelling the Punishment from you-la due to His-azwj Knowledge that there would be coming out from your loins, a good offspring – Ikrima your-la so, and he would be ruling from the affairs of the Muslims what, if he was to obey Allah-azwj and His-azwj Rasool-saww during it, he would be majestic in the Presence of Allah-azwj, or else the Punishment would descend upon you-la.
وَ كَذَلِكَ سَائِرُ قُرَيْشٍ السَّائِلِينَ- لِمَا سَأَلُوهُ هَذَا إِنَّمَا أُمْهِلُوا- لِأَنَّ اللَّهَ عَلِمَ أَنَّ بَعْضَهُمْ سَيُؤْمِنُ بِمُحَمَّدٍ، وَ يَنَالُ بِهِ السَّعَادَةَ، فَهُوَ تَعَالَى لَا يَقْطَعُهُ عَنْ تِلْكَ السَّعَادَةِ، [وَ لَا يَبْخَلُ بِهَا عَلَيْهِ، أَوْ مَنْ يُولَدُ مِنْهُ مُؤْمِنٌ فَهُوَ يُنْظِرُ أَبَاهُ- لِإِيصَالِ ابْنِهِ إِلَى السَّعَادَةِ]، وَ لَوْ لَا ذَلِكَ لَنَزَلَ الْعَذَابُ بِكَافَّتِكُمْ- فَانْظُرْ نَحْوَ السَّمَاءِ.
And similar to that are the Quraysh, the questioners – when they are asking this, they are rather being Respited – because Allah-azwj Knows that some of them would be believing in Muhammad-saww (later one), and attain the happiness with it. Thus, He-azwj is Exalted. He-azwj is not Cutting him off from that happiness, nor is He-azwj being Stingy with him upon it, or the ones who would be born from him being a Momin. So He-azwj Waits with his father so that his son can come to the happiness. And had it not been for that, the Punishment would descend with all of them. Look around at the sky!’
فَنَظَرَ فَإِذَا أَبْوَابُهَا مُفَتَّحَةٌ، وَ إِذَا النِّيرَانُ نَازِلَةٌ مِنْهَا مُسَامِتَةٌ لِرُءُوسِ الْقَوْمِ تَدْنُو مِنْهُمْ- حَتَّى وَجَدُوا حَرَّهَا بَيْنَ أَكْتَافِهِمْ، فَارْتَعَدَتْ فَرَائِصُ أَبِي جَهْلٍ وَ الْجَمَاعَةِ.
So he-la looked, and its gateways had been opened, and the fires were descending from it aligned to the heads of the people, approaching them – until they found its heat between their shoulders. So the limbs of Abu Jahl-la and the group (started) trembling.
فَقَالَ رَسُولُ اللَّهِ ص: لَا تَرُوعَنَّكُمْ فَإِنَّ اللَّهَ لَا يُهْلِكُكُمْ بِهَا، وَ إِنَّمَا أَظْهَرَهَا عِبْرَةً
So Rasool-Allah-saww said: ‘Do not let it terrify you, for you would not be destroyed by it, and rather its appearance is a lesson’.
ثُمَّ نَظَرُوا، وَ إِذَا قَدْ خَرَجَ مِنْ ظُهُورِ الْجَمَاعَةِ أَنْوَارٌ قَابَلَتْهَا- وَ رَفَعَتْهَا وَ دَفَعَتْهَا حَتَّى أَعَادَتْهَا فِي السَّمَاءِ كَمَا جَاءَتْ مِنْهَا.
Then they looked, and there had emitted from the backs of the group, lights facing these (fires), and they lifted these and repelled these until they returned these back into the sky, just as they had come out from it.
فَقَالَ رَسُولُ اللَّهِ ص: بَعْضُ هَذِهِ الْأَنْوَارِ أَنْوَارُ- مَنْ قَدْ عَلِمَ اللَّهُ أَنَّهُ سَيُسْعِدُهُ بِالْإِيمَانِ بِي مِنْكُمْ مِنْ بَعْدُ، وَ بَعْضُهَا أَنْوَارُ ذُرِّيَّةٍ طَيِّبَةٍ سَتَخْرُجُ مِنْ بَعْضِكُمْ- مِمَّنْ لَا يُؤْمِنُ وَ هُمْ مُؤْمِنُونَ.
So Rasool-Allah-saww said: ‘Some of these lights, are the lights of the one whom Allah-azwj Knows that he would be fortunate with the Eman with me-saww, from you all afterwards, and some of these are lights of the goodly offspring which would be coming out from some of you – from the ones who do not believe (at the moment), and (then) they would be Momineen’.
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
قوله عز و جل وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمانِكُمْ كُفَّاراً حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُوا وَ اصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
The Words of the Mighty and Majestic: Many of the People of the Book would like it, if they could turn you away from after your Eman as Kafirs, out of envy from themselves, from after the clarification of the Truth to them. But, be pardoning and overlooking, until Allah Comes with His Command. Allah is Able upon all things [2:109]
315 قَالَ الْإِمَامُ الْحَسَنُ بْنُ عَلِيٍّ أَبُو الْقَائِمِ ع فِي قَوْلِهِ تَعَالَى: وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمانِكُمْ كُفَّاراً بِمَا يُورِدُونَهُ عَلَيْكُمْ مِنَ الشُّبَهِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ لَكُمْ بِأَنْ أَكْرَمَكُمْ بِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ الطَّاهِرِينَ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْحَقُ بِالْمُعْجِزَاتِ الدَّالَّاتِ عَلَى صِدْقِ مُحَمَّدٍ وَ فَضْلِ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ مِنْ بَعْدِهِ.
S 315 – The Imam Al-Hassan-asws Bin Ali-asws, father of Al-Qaim-asws said: ‘Regarding the Words of the Exalted: Many of the People of the Book would like it, if they could turn you back from after your Eman as Kafirs – with what they are responding upon you from the confusion, out of envy from the themselves – for you all that you have been honoured by Muhammad-saww and Ali-asws and their-asws goodly Progeny-asws, the clean, from after the clarification of the Truth to them – with the miracles evidencing upon the truthfulness of Muhammad-saww and the merits of Ali-asws and their-asws Progeny-asws from after him-asws.
فَاعْفُوا وَ اصْفَحُوا عَنْ جَهْلِهِمْ، وَ قَابِلُوهُمْ بِحُجَجِ اللَّهِ، وَ ادْفَعُوا بِهَا أَبَاطِيلَهُمْ حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ فِيهِمْ بِالْقَتْلِ يَوْمَ فَتْحِ مَكَّةَ، فَحِينَئِذٍ تُجْلُونَهُمْ مِنْ بَلَدِ مَكَّةَ وَ مِنْ جَزِيرَةِ الْعَرَبِ، وَ لَا تُقِرُّونَ بِهَا كَافِراً.
But, be pardoning and overlooking – from their ignorance, and confront them with the Arguments of Allah-azwj, and repel their falsehood by these, until Allah Comes with His Command – regarding them, with the fighting on the Day of the conquest of Makkah. So this is where you-saww would be exiling them from the city of Makkah and from the Arabian Peninsula, and they will not be dwelling in it as Kafirs.
إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ لِقُدْرَتِهِ عَلَى الْأَشْيَاءِ قَدَّرَ- مَا هُوَ أَصْلَحُ لَكُمْ فِي تَعَبُّدِهِ إِيَّاكُمْ مِنْ مُدَارَاتِهِمْ- وَ مُقَابَلَتِهِمْ بِالْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ.
Allah is Able upon all things [2:109] – and of His-azwj Power upon the things is Ordaining what is correct for you all in you worshipping Him-azwj. Beware of their benevolence and their facing in the debate by that which is good’’.
316 قَالَ ع وَ ذَلِكَ أَنَّ الْمُسْلِمِينَ لَمَّا أَصَابَهُمْ يَوْمَ أُحُدٍ مِنَ الْمِحَنِ مَا أَصَابَهُمْ لَقِيَ قَوْمٌ مِنَ الْيَهُودِ بَعْدَهُ بِأَيَّامٍ عَمَّارَ بْنَ يَاسِرٍ وَ حُذَيْفَةَ بْنَ الْيَمَانِ فَقَالُوا لَهُمَا: أَ لَمْ تَرَيَا مَا أَصَابَكُمْ يَوْمَ أُحُدٍ إِنَّمَا يَحْرُبُ كَأَحَدِ طُلَّابِ مُلْكِ الدُّنْيَا، حَرْبُهُ سِجَالًا، فَتَارَةً لَهُ وَ تَارَةً عَلَيْهِ، فَارْجِعُوا عَنْ دِينِهِ.
S 316 – He (Imam Hassan Al-Askari-asws) said: ‘And that is, when the Muslims were hit by the adversity on the Day of (the battle of) Ohad what hit them, a group of the Jews met up after a few days, with Ammar Bin Yasser-ra, and Huzeyfa Bin Al-Yaman-ra, and they said to them-ra, ‘Did you two not see what hit you on the Day of Ohad? But rather, he-saww went to war just like someone (else) does seeking the kingdom of the world. His-saww war was undecided (no winner). So, sometimes it is for him-saww and sometimes against him-saww, therefore return from his-saww Religion’.
فَأَمَّا حُذَيْفَةُ فَقَالَ: لَعَنَكُمُ اللَّهُ لَا أُقَاعِدُكُمْ وَ لَا أَسْمَعُ كَلَامَكُمْ- أَخَافُ عَلَى نَفْسِي وَ دِينِي وَ أَفِرُّ بِهِمَا مِنْكُمْ. وَ قَامَ عَنْهُمْ يَسْعَى.
So, as for Huzeyfa-ra, he-ra said, ‘May Allah-azwj Curse you! I-ra will neither sit with you nor listen to your speech. I-ra fear upon myself and my Religion, and I-ra flee from you due to these two’. And he-ra arose from them hurriedly.
وَ أَمَّا عَمَّارُ بْنُ يَاسِرٍ، فَلَمْ يَقُمْ عَنْهُمْ وَ لَكِنْ قَالَ لَهُمْ: مَعَاشِرَ الْيَهُودِ إِنَّ مُحَمَّداً وَعَدَ أَصْحَابَهُ الظَّفَرَ يَوْمَ بَدْرٍ إِنْ صَبَرُوا فَصَبَرُوا وَ ظَفِرُوا، وَ وَعَدَهُمُ الظَّفَرَ يَوْمَ أُحُدٍ أَيْضاً إِنْ صَبَرُوا، فَفَشَلُوا وَ خَالَفُوا، فَلِذَلِكَ أَصَابَهُمْ مَا أَصَابَهُمْ، وَ لَوْ أَنَّهُمْ أَطَاعُوا وَ صَبَرُوا وَ لَمْ يُخَالِفُوا لَمَا غُلِبُوا.
And as for Ammar Bin Yasser-ra, so he-ra did not arise from them, but he-ra said to them, ‘Community of Jews! Muhammad-saww promised his-saww companions victory on the Day of Badr if they were patient. So they were patient and they were victorious. And he-saww promised them the victory on the Day of Ohad as well, if they were patient. But, they failed and opposed, therefore, due to that it hit them what hit them. And had they obeyed and been patient and not opposed, they would have overcome’.
فَقَالَتْ لَهُ الْيَهُودُ: يَا عَمَّارُ وَ إِذَا أَطَعْتَ أَنْتَ- غَلَبَ مُحَمَّدٌ سَادَاتِ قُرَيْشٍ مَعَ دِقَّةِ سَاقَيْكَ فَقَالَ عَمَّارٌ: نَعَمْ، وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ بَاعِثُهُ بِالْحَقِّ نَبِيّاً، لَقَدْ وَعَدَنِي مُحَمَّدٌ مِنَ الْفَضْلِ وَ الْحِكْمَةِ- مَا عَرَّفَنِيهِ مِنْ نُبُوَّتِهِ، وَ فَهَّمَنِيهِ مِنْ فَضْلِ أَخِيهِ وَ وَصِيِّهِ وَ صَفِيِّهِ وَ خَيْرِ مَنْ يَخْلُفُهُ بَعْدَهُ، وَ التَّسْلِيمِ لِذُرِّيَّتِهِ الطَّيِّبِينَ الْمُنْتَجَبِينَ،
So the Jew said to him-ra, ‘O Ammar-ra! And if you were to obey, would Muhammad-saww overcome the chiefs of Quraysh, with those thin legs of yours?’ Ammar-ra said, ‘Yes. By Allah-azwj, Who, there is no god except Him, Sending Muhammad-saww with the Truth! Muhammad-saww has enumerated to me-ra from the merits and the wisdom what he-saww made me-ra to recognise from his-saww Prophet-hood, and made me-ra to understand from the merits of his-saww brother-asws, and his-saww successor-asws, and his-saww elite, and the best one to replace him-saww from after him-saww, and the submission to his-asws offspring, the goodly, the Chosen ones-asws.
وَ أَمَرَنِي بِالدُّعَاءِ بِهِمْ عِنْدَ شَدَائِدِي وَ مُهِمَّاتِي وَ حَاجَاتِي، وَ وَعَدَنِي أَنَّهُ لَا يَأْمُرُنِي بِشَيْءٍ- فَاعْتَقَدْتُ فِيهِ طَاعَتَهُ إِلَّا بَلَغْتُهُ- حَتَّى لَوْ أَمَرَنِي بِحَطِّ السَّمَاءِ إِلَى الْأَرْضِ، أَوْ رَفْعِ الْأَرَضِينَ إِلَى السَّمَاوَاتِ لَقَوَّى عَلَيْهِ رَبِّي بَدَنِي بِسَاقَيَّ هَاتَيْنِ الدَّقِيقَتَيْنِ.
And he-saww has instructed me with the supplication by them-asws during my-ra difficulties, and my-ra worries, and my-ra needs. And he-saww promised me-ra that he-saww would not instruct me-ra with anything – so I-ra would believe in it, being in his-saww obedience – except that I-ra would accomplish it, even if he-saww were to order me-ra to drop the sky to the earth, or raise the earths to the skies, my-ra Lord-azwj would strengthen my-ra body with these two thin legs of mine’.
فَقَالَتِ الْيَهُودُ: كَلَّا وَ اللَّهِ يَا عَمَّارُ، مُحَمَّدٌ أَقَلُّ عِنْدَ اللَّهِ مِنْ ذَلِكَ، وَ أَنْتَ أَوْضَعُ عِنْدَ اللَّهِ وَ عِنْدَ مُحَمَّدٍ مِنْ ذَلِكَ، (لَا وَ لَا حَجَراً فِيهَا أَرْبَعُونَ مَنّاً).
So the Jew said, ‘Never! By Allah-azwj, O Ammar-ra! Muhammad-saww is less in the Presence of Allah-azwj than that, and you-ra are more humble in the Presence of Allah-azwj and the presence of Muhammad-saww than that. No, and you are not even (able to lift) a rock wherein are forty of us (are sitting upon it)’.
فَقَامَ عَمَّارٌ عَنْهُمْ وَ قَالَ: لَقَدْ أَبْلَغْتُكُمْ حُجَّةَ رَبِّي وَ نَصَحْتُ لَكُمْ، وَ لَكِنَّكُمْ لِلنَّصِيحَةِ كَارِهُونَ.
So Ammar-ra stood up from him and said, ‘I-ra have delivered to you the proof of my-ra Lord-azwj and advised to you, but, you are averse to the advice’.
وَ جَاءَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ رَسُولُ اللَّهِ: يَا عَمَّارُ قَدْ وَصَلَ إِلَيَّ خَبَرُكُمَا، أَمَّا حُذَيْفَةُ فَإِنَّهُ فَرَّ بِدِينِهِ مِنَ الشَّيْطَانِ وَ أَوْلِيَائِهِ فَهُوَ مِنْ عِبَادِ اللَّهِ الصَّالِحِينَ.
And he-ra came over to Rasool-Allah-saww. So Rasool-Allah-saww said to him-ra: ‘O Ammar! The news of both of you-ra has been transmitted to me-saww. As for Huzeyfa-ra, so he fled with his-ra Religion, from the Satan-la and his-la friends, therefore he-ra is from the righteous servants of Allah-azwj.
وَ أَمَّا أَنْتَ يَا عَمَّارُ فَإِنَّكَ [قَدْ] نَاضَلْتَ عَنْ دِينِ اللَّهِ، وَ نَصَحْتَ لِمُحَمَّدٍ رَسُولِ اللَّهِ، فَأَنْتَ مِنَ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ، الْفَاضِلِينَ.
And as for you-ra, O Ammar-ra! So you-ra have defended on behalf of the Religion of Allah-azwj, and advised for Muhammad-saww, Rasool-saww of Allah-azwj, therefore you are from the fighters in the Way of Allah-azwj, the meritorious ones’.
فَبَيْنَا رَسُولُ اللَّهِ ص وَ عَمَّارٌ يَتَحَادَثَانِ- إِذْ حَضَرَتِ الْيَهُودُ الَّذِينَ كَانُوا كَلَّمُوهُ فَقَالُوا: يَا مُحَمَّدُ هَاهْ صَاحِبُكَ يَزْعُمُ أَنَّكَ إِنْ أَمَرْتَهُ بِرَفْعِ الْأَرْضِ إِلَى السَّمَاءِ- أَوْ حَطِّ السَّمَاءِ إِلَى الْأَرْضِ، فَاعْتَقَدَ طَاعَتَكَ وَ عَزَمَ عَلَى الِائْتِمَارِ لَكَ- لَأَعَانَهُ اللَّهُ عَلَيْهِ، وَ نَحْنُ نَقْتَصِرُ مِنْكَ وَ مِنْهُ عَلَى مَا هُوَ دُونَ ذَلِكَ،
While Rasool-Allah-saww and Ammar-ra were discussing, the Jews came over, those who had spoken to him-ra, and they said, ‘O Muhammad-saww! This companion of yours-saww is claiming that you-saww were to instruct him-ra to raise the earth to the sky, or drop the sky to the earth, and he believes, being in your-saww obedience, and determines upon the submission to you-saww – Allah-azwj would Assist him upon it. And we are reducing from you-saww and from him-ra upon what he is below that.
إِنْ كُنْتَ نَبِيّاً فَقَدْ قَنِعْنَا أَنْ يَحْمِلَ عَمَّارٌ مَعَ دِقَّةِ سَاقَيْهِ- هَذَا الْحَجَرَ. وَ كَانَ الْحَجَرُ مَطْرُوحاً بَيْنَ يَدَيِ النَّبِيِّ ص بِظَاهِرِ الْمَدِينَةِ يَجْتَمِعُ عَلَيْهِ مِائَتَا رَجُلٍ لِيُحَرِّكُوهُ فَلَا يُمْكِنُهُمْ. فَقَالُوا لَهُ: يَا مُحَمَّدُ إِنْ رَامَ احْتِمَالَهُ لَمْ يُحَرِّكْهُ، وَ لَوْ حَمَلَ فِي ذَلِكَ عَلَى نَفْسِهِ لَانْكَسَرَتْ سَاقَاهُ، وَ تَهْدِمُ جِسْمُهُ.
If you-saww were a Prophet-saww, then it would convince us if Ammar-ra would carry with the thin legs of his, this rock’. And the rock was standing there in front of the Prophet-saww at the back part of Al-Medina. Two hundred men had gathered upon it, in order to move it, but they were not able to. So they said to him-saww, ‘O Muhammad-saww! If he-ra wishes to carry it, he-ra would not be able to (even) move it, and if he-ra were to carry that upon him, it would break his-ra legs, and his-ra body would be crushed’.
فَقَالَ رَسُولُ اللَّهِ ص: لَا تَحْتَقِرُوا سَاقَيْهِ، فَإِنَّهُمَا أَثْقَلُ فِي مِيزَانِ حَسَنَاتِهِ مِنْ ثَوْرٍ وَ ثَبِيرٍ وَ حِرَاءَ وَ أَبِي قُبَيْسٍ، بَلْ مِنَ الْأَرْضِ كُلِّهَا وَ مَا عَلَيْهَا، وَ إِنَّ اللَّهَ قَدْ خَفَّفَ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- مَا هُوَ أَثْقَلُ مِنْ هَذِهِ الصَّخْرَةِ، خَفَّفَ الْعَرْشَ عَلَى كَوَاهِلِ ثَمَانِيَةٍ مِنَ الْمَلَائِكَةِ- بَعْدَ أَنْ كَانَ لَا يُطِيقُهُ مَعَهُمُ الْعَدَدُ الْكَثِيرُ، وَ الْجَمُّ الْغَفِيرُ.
So Rasool-Allah-saww said: ‘Do not belittle his-ra legs, for they would be heavier in the scale of his-ra good deeds than (the mountains of) Sowr, and Sabeyr, and Hira’a, and Abu Qubays, but (heavier) than the earth, all of it and whatever is upon it. And it is so that Allah-azwj had Lightened, due to the Salawat upon Muhammad-saww and his-saww goodly Progeny-asws, what is heavier than this rock. He-azwj Lightened the Throne upon the shoulders of eight from His-azwj Angels – after it could not be endured by a large number, and the multitude (of the Angels)’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: يَا عَمَّارُ اعْتَقِدْ طَاعَتِي- وَ قُلِ: اللَّهُمَّ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ قَوِّنِي لِيُسَهِّلَ اللَّهُ لَكَ مَا أَمَرَكَ بِهِ- كَمَا سَهَّلَ عَلَى كَالِبَ بْنِ يُوحَنَّا عُبُورَ الْبَحْرِ- عَلَى مَتْنِ الْمَاءِ وَ هُوَ عَلَى فَرَسِهِ- يَرْكُضُ عَلَيْهِ لِسُؤَالِهِ اللَّهَ بِجَاهِنَا أَهْلَ الْبَيْتِ.
Then Rasool-Allah-saww said: ‘O Ammar! Believe in my-saww obedience, and say, ‘O Allah-azwj! By the virtue of Muhammad-saww and his-saww goodly Progeny-asws, Strengthen me-ra!’ in order to Allah-azwj for to Ease for you what I-saww instructed you-ra with – just as He-azwj Eased upon Kalb Bin Youhanna to cross the sea – upon the surface of the water, and he was upon his horse – galloping over it due to his asking Allah-azwj by our-saww virtue, the People-asws of the Household’.
فَقَالَهَا عَمَّارٌ، وَ اعْتَقَدَهَا، فَحَمَلَ الصَّخْرَةَ فَوْقَ رَأْسِهِ، وَ قَالَ: بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ، وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً- لَهِيَ أَخَفُّ فِي يَدَيَّ مِنْ خِلَالَةٍ أُمْسِكُهَا بِهَا!
Ammar-ra said it, and believed it, and he-ra carried the rock above his-ra head, and said, ‘By my-ra father and my-ra mother (being sacrificed for) you-saww, O Rasool-Allah-saww! By the One-azwj Who Sent you-saww with the Truth as a Prophet-saww – it is lighter in my hands than a particle (of dust)!’
فَقَالَ رَسُولُ اللَّهِ ص حَلِّقْ بِهَا فِي الْهَوَاءِ، فَسَتَبْلُغُ بِهَا قُلَّةَ ذَلِكَ الْجَبَلِ،- وَ أَشَارَ إِلَى جَبَلٍ بَعِيدٍ عَلَى قَدْرِ فَرْسَخٍ- فَرَمَى بِهَا عَمَّارٌ، وَ تَحَلَّقَتْ فِي الْهَوَاءِ حَتَّى انْحَطَّتْ عَلَى ذِرْوَةِ ذَلِكَ الْجَبَلِ.
So Rasool-Allah-saww said: ‘Circle around the Jews with it, and deliver it to the peak of that mountain’ – and he-saww gestured towards a remote mountain upon a measurement of a Farsakh (about 3 miles) – and Ammar-ra threw it, and it flew in the air until it settled upon the peak of that mountain.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِلْيَهُودِ: أَ وَ رَأَيْتُمْ قَالُوا: بَلَى.
Then Rasool-Allah-saww said to the Jews: ‘And did you all see that?’ They said, ‘Yes’.
فَقَالَ رَسُولُ اللَّهِ ص: [يَا عَمَّارُ] قُمْ إِلَى ذِرْوَةِ الْجَبَلِ- فَسَتَجِدُ هُنَاكَ صَخْرَةً أَضْعَافَ مَا كَانَتْ، فَاحْتَمِلْهَا وَ أَعِدْهَا إِلَى حَضْرَتِي.
So Rasool-Allah-saww said: ‘O Ammar-ra! Arise to go to the peak of the mountain, for you would find over there a rock, double (the size) it was. Carry it and return it to my-saww presence’.
فَخَطَا عَمَّارٌ خُطْوَةً وَ طُوِيَتْ لَهُ الْأَرْضُ، وَ وَضَعَ قَدَمَهُ فِي الْخُطْوَةِ الثَّانِيَةِ عَلَى ذِرْوَةِ الْجَبَلِ، وَ تَنَاوَلَ الصَّخْرَةَ الْمُتَضَاعِفَةَ- وَ عَادَ إِلَى رَسُولِ اللَّهِ ص بِالْخُطْوَةِ الثَّالِثَةِ.
So Ammar-ra took a step and the ground folded for him, and placed his-ra foot in the second step upon the peak of the mountain, and grabbed the rock, the double (in size) and returned to Rasool-Allah-saww with the second step.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِعَمَّارٍ: اضْرِبْ بِهَا الْأَرْضَ ضَرْبَةً شَدِيدَةً. فَتَهَارَبَتِ الْيَهُودُ وَ خَافُوا، فَضَرَبَ بِهَا عَمَّارٌ عَلَى الْأَرْضِ، فَتَفَتَّتْ حَتَّى صَارَتْ كَالْهَبَاءِ الْمَنْثُورِ وَ تَلَاشَتْ.
Then Rasool-Allah-saww said to Ammar-ra: ‘Strike the ground with it by an intense striking!’ So the Jews fled and were afraid, and Ammar-ra struck the ground with it, and it disintegrated until it became like floating durst and faded away.
فَقَالَ رَسُولُ اللَّهِ ص: آمِنُوا أَيُّهَا الْيَهُودُ فَقَدْ شَاهَدْتُمْ آيَاتِ اللَّهِ. فَآمَنَ بَعْضُهُمْ وَ غَلَبَ الشَّقَاءُ عَلَى بَعْضِهِمْ.
So Rasool-Allah-saww said: ‘Believe, O you Jews, for you have witnessed the Signs of Allah-azwj!’ Some of them believed, but wretchedness overcame upon some.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: أَ تَدْرُونَ مَعَاشِرَ الْمُسْلِمِينَ مَا مَثَلُ هَذِهِ الصَّخْرَةِ فَقَالُوا: لَا يَا رَسُولَ اللَّهِ.
Then Rasool-Allah-saww said: ‘Are you knowing, community of Jews, what resembles this rock?’ They said, ‘No, O Rasool-Allah-saww!’
فَقَالَ رَسُولُ اللَّهِ ص: وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً- إِنَّ رَجُلًا مِنْ شِيعَتِنَا تَكُونُ لَهُ ذُنُوبٌ وَ خَطَايَا- أَعْظَمُ مِنْ جِبَالِ الْأَرْضِ، وَ [مِنَ] الْأَرْضِ كُلِّهَا- وَ السَّمَاءِ بِأَضْعَافٍ كَثِيرَةٍ فَمَا هُوَ إِلَّا أَنْ يَتُوبَ، وَ يُجَدِّدَ عَلَى نَفْسِهِ وَلَايَتَنَا أَهْلَ الْبَيْتِ إِلَّا كَانَ قَدْ ضَرَبَ بِذُنُوبِهِ الْأَرْضَ أَشَدَّ مِنْ ضَرْبِ عَمَّارٍ هَذِهِ الصَّخْرَةَ بِالْأَرْضِ،
So Rasool-Allah-saww said: ‘By the One-azwj Who Send me-saww with the Truth as a Prophet-saww – if a man from our-saww Shias happens to have sins for him and mistakes – greater than a mountain of the earth, and from the whole of the earth – and the sky by a large multiple, so he would not be except if he were to repent, and renew upon himself our-saww Wilayah of the People-asws of the Household, except his sins would be struck upon the ground more severely than the striking by Ammar-ra of this rock with the ground.
وَ إِنَّ رَجُلًا تَكُونُ لَهُ طَاعَاتٌ كَالسَّمَاوَاتِ وَ الْأَرَضِينَ- وَ الْجِبَالِ وَ الْبِحَارِ، فَمَا هُوَ إِلَّا أَنْ يَكْفُرَ بِوَلَايَتِنَا أَهْلَ الْبَيْتِ حَتَّى يَكُونَ ضَرَبَ بِهَا الْأَرْضَ- أَشَدَّ مِنْ ضَرْبِ عَمَّارٍ لِهَذِهِ الصَّخْرَةِ بِالْأَرْضِ، وَ تَتَلَاشَى وَ تَتَفَتَّتُ كَتَفَتُّتِ هَذِهِ الصَّخْرَةِ، فَيَرِدُ الْآخِرَةَ وَ لَا يَجِدُ حَسَنَةً، وَ ذُنُوبُهُ أَضْعَافُ الْجِبَالِ وَ الْأَرْضِ وَ السَّمَاءِ فَيُشَدَّدُ حِسَابُهُ وَ يَدُومُ عَذَابُهُ.
And if a man happens to have (acts of) obedience for him like the skies and the earths, and the mountains, and the oceans, so he would not be except, if he were to do Kufr with our-saww Wilayah of the People-asws of the Household, until these would be struck upon the ground more severely than the striking by Ammar-ra for this rock upon the ground, and these would fade away and disintegrate like the disintegration of this rock. So he would return to the Hereafter and he would not find a (single) good deed, and his sins would be doubled the mountains, and the earth, and the sky. Thus, his Reckoning would be severe and his Punishment perpetual (everlasting)’.
قَالَ: فَلَمَّا رَأَى عَمَّارٌ بِنَفْسِهِ تِلْكَ الْقُوَّةَ- الَّتِي جَلَدَ بِهَا عَلَى الْأَرْضِ تِلْكَ الصَّخْرَةَ فتفتت [فَتَفَتَّتَتْ]، أَخَذَتْهُ أُرَيْحِيَّةٌ وَ قَالَ: أَ فَتَأْذَنُ لِي يَا رَسُولَ اللَّهِ أَنْ أُجَالِدَ هَؤُلَاءِ الْيَهُودَ فَأَقْتُلَهُمْ أَجْمَعِينَ بِمَا أُعْطِيتُهُ مِنْ هَذِهِ الْقُوَّةِ
He (Imam Hassan Al-Askari-asws) said: ‘So when Ammar-ra saw with himself that strength by which he flogged that rock upon the ground so it crumbled, so a sense of pride seized him-ra and he-ra said, ‘Do you-saww permit me-ra, O Rasool-Allah-saww, that I-ra flog these Jews and kill them all with what I-ra have been Given from this strength?’
فَقَالَ رَسُولُ اللَّهِ ص: يَا عَمَّارُ إِنَّ اللَّهَ تَعَالَى يَقُولُ: فَاعْفُوا وَ اصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ بِعَذَابِهِ، وَ يَأْتِيَ بِفَتْحِ مَكَّةَ وَ سَائِرِ مَا وَعَدَ.
So Rasool-Allah-saww said: ‘O Ammar-ra! Allah-azwj the Exalted is saying: ‘But, be pardoning and overlooking, until Allah Comes with His Command. [2:109] – with His-azwj Punishment, and Comes with the Conquest of Makkah and the rest of whatever He-azwj has Promised’.
317 وَ كَانَ الْمُسْلِمُونَ تَضِيقُ صُدُورُهُمْ- مِمَّا يُوَسْوِسُ بِهِ إِلَيْهِمُ الْيَهُودُ وَ الْمُنَافِقُونَ مِنَ الشُّبَهِ فِي الدِّينِ. فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص: أَ وَ لَا أُعَلِّمُكُمْ مَا يُزِيلُ ضِيقَ صُدُورِكُمْ- إِذَا وَسْوَسَ هَؤُلَاءِ الْأَعْدَاءُ إِلَيْكُمْ قَالُوا: بَلَى يَا رَسُولَ اللَّهِ.
S 317 – It was so that the Muslims, their chests were constricted from what was insinuated (whisper) to them with by the Jews and the hypocrites, from the doubts in the Religion. So Rasool-Allah-saww said to them: ‘And shall I-saww teach you all what would remove the constriction of your chests – whenever these enemies insinuate to you?’ They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ: مَا أَمَرَ بِهِ رَسُولُ اللَّهِ مَنْ كَانَ مَعَهُ فِي الشِّعْبِ- الَّذِي كَانَ أَلْجَأَتْهُ إِلَيْهِ قُرَيْشٌ، فَضَاقَتْ صُدُورُهُمْ وَ اتَّسَخَتْ ثِيَابُهُمْ. فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص: انْفُخُوا عَلَى ثِيَابِكُمْ، وَ امْسَحُوهَا بِأَيْدِيكُمْ وَ هِيَ عَلَى أَبْدَانِكُمْ، وَ أَنْتُمْ تُصَلُّونَ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، فَإِنَّهَا تُنَقِّي وَ تُطَهِّرُ وَ تُبَيِّضُ وَ تُحْسِنُ وَ تُزِيلُ عَنْكُمْ ضِيقَ صُدُورِكُمْ.
He-saww said, ‘What Rasool-Allah-saww had ordered with to the ones who were with him-saww in the cave – which the Quraysh had forced him-saww to take shelter to, so their chests were constricted and their clothes were soiled, and Rasool-Allah-saww said to them: ‘Puff into your clothes, and wipe these with your hands, while these are upon your bodies, and you should be sending Salawat upon Muhammad-saww and his-saww goodly Progeny-asws, so these would be purified, and cleaned, and whitened, and become good, and the constrictions of your chests would be removed from you’.
فَفَعَلُوا ذَلِكَ فَصَارَتْ ثِيَابُهُمْ كَمَا قَالَ رَسُولُ اللَّهِ ص.
So they did that, and their clothes became as Rasool-Allah-saww said they would.
فَقَالُوا: عَجَباً يَا رَسُولَ اللَّهِ بِصَلَاتِنَا عَلَيْكَ وَ عَلَى آلِكَ، كَيْفَ طَهُرَتْ ثِيَابُنَا! فَقَالَ رَسُولُ اللَّهِ ص: إِنَّ تَطْهِيرَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ لِقُلُوبِكُمْ مِنَ الْغِلِ وَ الضِّيقِ وَ الدَّغَلِ وَ لِأَبْدَانِكُمْ مِنَ الْآثَامِ أَشَدُّ مِنْ تَطْهِيرِهَا لِثِيَابِكُمْ.
They said, ‘How astonishing, O Rasool-Allah-saww! By our sending Salawat upon you-saww and upon your-saww Progeny-asws, how our clothes have been cleaned!’ So Rasool-Allah-saww said: ‘The purification by the Salawat upon Muhammad-saww and his-saww Progeny-asws is more intense upon your hearts, from the grudges, and the constriction, and the corruption, and for your bodies from the sins, (is more intense) than the purification of your clothes.
وَ إِنَّ غَسْلَهَا لِلذُّنُوبِ عَنْ صَحَائِفِكُمْ- أَحْسَنُ مِنْ غَسْلِهَا لِلدَّرَنِ عَنْ ثِيَابِكُمْ. وَ إِنَّ تَنْوِيرَهَا لِكُتُبِ حَسَنَاتِكُمْ- بِمُضَاعَفَةِ مَا فِيهَا- أَحْسَنُ مِنْ تَنْوِيرِهَا لِثِيَابِكُمْ.
And that the washing of the sins away from your parchments (register of deeds) is more excellent than its washing off the filth from your clothes. And that its shining of the books of your good deeds – is a multiple of what is therein – is more excellent that it’s shining of your clothes’.
قوله عز و جل وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ وَ ما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ
The Words of the Mighty and Majestic: And establish the Salat and give the Zakat, and whatever you are sending ahead for yourselves from goodness, you will find it in the Presence of Allah; Allah Sees what you are doing [2:110]
318 قَالَ الْإِمَامُ ع أَقِيمُوا الصَّلاةَ بِإِتْمَامِ وُضُوئِهَا وَ تَكْبِيرَاتِهَا- وَ قِيَامِهَا وَ قِرَاءَتِهَا وَ رُكُوعِهَا وَ سُجُودِهَا وَ حُدُودِهَا. وَ آتُوا الزَّكاةَ مُسْتَحِقِّيهَا، لَا تُؤْتُوهَا كَافِراً وَ لَا مُنَاصِباً.
S 318 – The Imam (Hassan Al-Askari-asws) said: ‘And establish the Salat – by completing its Wuzu, and its Takbeers, and its standings, and its recitations, and its Rukus, and its Sajdas, and its limits. and give the Zakat – to its deserving one, not giving it to a Kafir, nor a Nasibi.
قَالَ رَسُولُ اللَّهِ ص: «الْمُتَصَدِّقُ عَلَى أَعْدَائِنَا كَالسَّارِقِ فِي حَرَمِ اللَّهِ».
Rasool-Allah-saww said: ‘The giver of charity to our-asws enemies is like the thief in the Harrum (Sanctuary) of Allah-azwj (Kabah).
وَ ما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ مِنْ مَالٍ تُنْفِقُونَهُ فِي طَاعَةِ اللَّهِ، فَإِنْ لَمْ يَكُنْ لَكُمْ مَالٌ، فَمِنْ جَاهِكُمْ- تَبْذُلُونَهُ لِإِخْوَانِكُمُ الْمُؤْمِنِينَ، تَجُرُّونَ بِهِ إِلَيْهِمُ الْمَنَافِعَ، وَ تَدْفَعُونَ بِهِ عَنْهُمُ الْمَضَارَّ.
And whatever you are sending ahead for yourselves from goodness – from the wealth you are spending in obedience of Allah-azwj. So if there does not happen to be wealth for you, then from your efforts for your Momineen brethren, flow the benefits to them by it, and repelling by it, the harm from them.
تَجِدُوهُ عِنْدَ اللَّهِ يَنْفَعُكُمُ اللَّهُ تَعَالَى- بِجَاهِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا يَوْمَ الْقِيَامَةِ فَيَحُطُّ بِهِ سَيِّئَاتِكُمْ وَ يُضَاعِفُ بِهِ حَسَنَاتِكُمْ، وَ يَرْفَعُ بِهِ دَرَجَاتِكُمْ فَقَالَ: «تَجِدُوهُ عِنْدَ اللَّهِ»
You will find it in the Presence of Allah – Allah-azwj the Exalted will Benefit you all by the virtue of Muhammad-saww, and Ali-asws, and their-asws Progeny-asws on the Day of Judgment. So, He-azwj will Delete your evil deeds by it and He-azwj would Multiply your good deeds by it, and He-azwj will Raise your levels by it. Thus, He-azwj Said: ‘you will find it in the Presence of Allah.
إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ عَالِمٌ لَيْسَ يَخْفَى عَلَيْهِ شَيْءٌ: ظَاهِرُ فِعْلٍ، وَ لَا بَاطِنُ ضَمِيرٍ، فَهُوَ يُجَازِيكُمْ عَلَى حَسَبِ اعْتِقَادَاتِكُمْ وَ نِيَّاتِكُمْ، وَ لَيْسَ هُوَ كَمُلُوكِ الدُّنْيَا الَّذِي يَلْتَبِسُ عَلَى بَعْضِهِمْ، فَيَنْسِبُ فِعْلَ بَعْضِهِمْ إِلَى غَيْرِ فَاعِلِهِ، وَ جِنَايَةَ بَعْضِهِمْ إِلَى غَيْرِ جَانِيهِ فَيَقَعُ ثَوَابُهُ وَ عِقَابُهُ- بِجَهْلِهِ بِمَا لبس [لَيْسَ] عَلَيْهِ- بِغَيْرِ مُسْتَحِقِّهِ.
Allah Sees what you are doing [2:110] – A Knower. There isn’t anything concealed from Him-azwj – neither an apparent deeds nor a hidden conscience. So, He-azwj would be Recompensing you upon a reckoning of your beliefs and your intentions. And it isn’t that He-azwj is like a king of the world which some of them are pretending upon, so he ends up linking a deed of some of them to other than its performer, and a crime of some of them to other than its perpetrator. His reward and his punishment are by his ignorance with was pretended upon him, with other than its deserving one.
وَ قَالَ رَسُولُ اللَّهِ ص: مِفْتَاحُ الصَّلَاةِ الطَّهُورُ، وَ تَحْرِيمُهَا التَّكْبِيرُ، وَ تَحْلِيلُهَا التَّسْلِيمُ، وَ لَا يَقْبَلُ اللَّهُ صَلَاةً بِغَيْرِ طَهُورٍ، وَ لَا صَدَقَةً مِنْ غُلُولٍ. وَ إِنَّ أَعْظَمَ طَهُورِ الصَّلَاةِ- الَّتِي لَا يَقْبَلُ الصَّلَاةَ إِلَّا بِهِ، وَ لَا شَيْءَ مِنَ الطَّاعَاتِ مَعَ فَقْدِهِ- مُوَالاةُ مُحَمَّدٍ، وَ أَنَّهُ سَيِّدُ الْمُرْسَلِينَ، وَ مُوَالاةُ عَلِيٍّ، وَ أَنَّهُ سَيِّدُ الْوَصِيِّينَ وَ مُوَالاةُ أَوْلِيَائِهِمَا، وَ مُعَادَاةُ أَعْدَائِهِمَا.
And Rasool-Allah-saww said: ‘The key of Salat is the cleanliness, and its sanctity is the Takbeer, and its conclusion is the greeting, and Allah-azwj neither Accepts a Salat without cleanliness, nor a charity from a fraudster. And greatest cleanliness without which neither the Salat is Accepted nor anything from the acts of obedient – (that greatest cleanliness) – is the mastership of Muhammad-saww, and he-saww is the chief of the Mursils-as, and the mastership of Ali-asws, and he-asws is the chief of the successors-as, and friendship of their-asws friends and the enmity of their-asws enemies’’.
[ثواب الوضوء]
Rewards of the Wudu (Ablution)
319 وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَبْدَ إِذَا تَوَضَّأَ فَغَسَلَ وَجْهَهُ، تَنَاثَرَتْ [عَنْهُ] ذُنُوبُ وَجْهِهِ. وَ إِذَا غَسَلَ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ تَنَاثَرَتْ عَنْهُ ذُنُوبُ يَدَيْهِ. وَ إِذَا مَسَحَ بِرَأْسِهِ تَنَاثَرَتْ عَنْهُ ذُنُوبُ رَأْسِهِ. وَ إِذَا مَسَحَ رِجْلَيْهِ- أَوْ غَسَلَهَا لِلتَّقِيَّةِ- تَنَاثَرَتْ عَنْهُ ذُنُوبُ رِجْلَيْهِ.
S 319 – And Rasool-Allah-saww said: ‘The servant, when he performs Wudu (for Salat), the sins of his face fall off from him. And when he washes his hands to the two elbows, the sins of his hands fall off from him. And when he wipes his head, the sins of his head fall off from him. And when he wipes his feet – or washes them out of Taqiyya (dissimulation), the sins of his legs fall off from him.
وَ إِنْ قَالَ فِي أَوَّلِ وُضُوئِهِ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» طَهُرَتْ أَعْضَاؤُهُ كُلُّهَا مِنَ الذُّنُوبِ.
And If he says at the beginning of his Wudu, ‘In the Name of Allah-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ), it purifies his body parts, all of them, from the sins.
وَ إِنْ قَالَ فِي آخِرِ وُضُوئِهِ أَوْ غُسْلِهِ مِنَ الْجَنَابَةِ: «سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ- أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ، وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ، وَ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّكَ- وَ خَلِيفَتُكَ بَعْدَ نَبِيِّكَ عَلَى خَلِيقَتِكَ، وَ أَنَّ أَوْلِيَاءَهُ وَ أَوْصِيَاءَهُ خُلَفَاؤُكَ» تَحَاتَّتْ عَنْهُ ذُنُوبُهُ كُلُّهَا- كَمَا يَتَحَاتُّ وَرَقُ الشَّجَرِ،
And if he says at the end of it, or washes from the sexual impurities, ‘Glory be to You-azwj, O Allah-azwj, and with Your-azwj Praise! I testify that there is no god except You-azwj. I seek Your-azwj Forgiveness and I repent to You-azwj. And I testify that Muhammad-saww is Your-azwj servant and Your-azwj Rasool-saww. And I testify that Ali-asws is Your-azwj Guardian-asws, and Your-azwj Caliph after Your-azwj Prophet-saww, upon Your-azwj creatures, and that his-asws Guardians-asws and his-asws successors-asws are Your-azwj Caliphs’ – his sins would drop off from him, all of them – just as the leaves of the tree drop off.
وَ خَلَقَ اللَّهُ بِعَدَدِ كُلِّ قَطْرَةٍ مِنْ قَطَرَاتِ وُضُوئِهِ أَوْ غُسْلِهِ- مَلَكاً يُسَبِّحُ اللَّهَ وَ يُقَدِّسُهُ وَ يُهَلِّلُهُ وَ يُكَبِّرُهُ، وَ يُصَلِّي عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ ثَوَابُ ذَلِكَ لِهَذَا الْمُتَوَضِّئِ،
And Allah-azwj would Create, from every drop from the drops of his Wudu or his washing –Angels Glorifying Allah-azwj and Extolling His-azwj Holiness, and His-azwj Oneness, and His-azwj Greatness, and they would Send Salawat upon Muhammad-saww and his-saww goodly Progeny-asws, and the Rewards of that would be for this performer of Wudu.
ثُمَّ يَأْمُرُ اللَّهُ بِوُضُوئِهِ أَوْ غُسْلِهِ- فَيُخْتَمُ عَلَيْهِ بِخَاتَمٍ مِنْ خَوَاتِمِ رَبِّ الْعِزَّةِ، ثُمَّ يُرْفَعُ تَحْتَ الْعَرْشِ حَيْثُ لَا تَنَالُهُ اللُّصُوصُ، وَ لَا يَلْحَقُهُ السُّوسُ وَ لَا يُفْسِدُهُ الْأَعْدَاءُ، حَتَّى يُرَدَّ عَلَيْهِ وَ يُسَلَّمَ إِلَيْهِ، أَوْفَى مَا هُوَ أَحْوَجُ، وَ أَفْقَرُ مَا يَكُونُ إِلَيْهِ، فَيُعْطَى بِذَلِكَ فِي الْجَنَّةِ مَا لَا يُحْصِيهِ الْعَادُّونَ وَ لَا يَعِي عَلَيْهِ الْحَافِظُونَ، وَ يَغْفِرُ اللَّهُ لَهُ جَمِيعَ ذُنُوبِهِ حَتَّى تَكُونَ صَلَاتُهُ نَافِلَةً.
Then Allah-azwj would Command for his Wudu or his washing, so it would be sealed upon by a Seal from the Seals of the Lord-azwj of Mighty. The it would be raised to be beneath the Throne where the thieves would not be able to grab it, nor inflicted by the termites, nor spoilt by the enemies, until it is returned to him, and submitted to him, a fulfilment of what is neediest to and poor as he can be to it. So he would be given that in the Paradise what the calculators would not (be able to) count, nor would the preservers (Recording Angels) be aware of, and Allah-azwj would Forgive for him the entirety of his sins, until it would happen to be his optional Salat’.
[ثواب الصلاة:]
Rewards of the Salat
وَ إِذَا تَوَجَّهَ إِلَى مُصَلَّاهُ لِيُصَلِّيَ- قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمَلَائِكَتِهِ: يَا مَلَائِكَتِي- أَ مَا تَرَوْنَ هَذَا عَبْدِي كَيْفَ قَدِ انْقَطَعَ عَنْ جَمِيعِ الْخَلَائِقِ إِلَيَّ، وَ أَمَّلَ رَحْمَتِي وَ جُودِي وَ رَأْفَتِي أُشْهِدُكُمْ أَنِّي أَخْتَصُّهُ بِرَحْمَتِي وَ كَرَامَاتِي.
And when he heads to his prayer mat to pray Salat, Allah-azwj Mighty and Majestic Says to His-azwj Angels: “O My-azwj Angels! Are you not seeing this servant of Mine-azwj, how he has cut off from the entirety of the creatures to Me-azwj, and expects My-azwj Mercy and My-azwj benevolence, and My-azwj Kindness? I-azwj Adjure you all that I-azwj am Particularising him with My-azwj mercy and My-azwj Benevolence!”
فَإِذَا رَفَعَ يَدَيْهِ وَ قَالَ: «اللَّهُ أَكْبَرُ» وَ أَثْنَى عَلَى اللَّهِ تَعَالَى بَعْدَهُ قَالَ اللَّهُ لِمَلَائِكَتِهِ: أَ مَا تَرَوْنَ عَبْدِي هَذَا كَيْفَ كَبَّرَنِي- وَ عَظَّمَنِي وَ نَزَّهَنِي عَنْ أَنْ يَكُونَ لِي شَرِيكٌ، أَوْ شَبِيهٌ أَوْ نَظِيرٌ، وَ رَفَعَ يَدَيْهِ تَبَرُّؤاً عَمَّا يَقُولُهُ أَعْدَائِي- مِنَ الْإِشْرَاكِ بِي
So when he raises his hands and says, ‘Allah-azwj is the Greatest!’ (اللَّهُ أَكْبَرُ), and Praises upon Allah-azwj the Exalted after it, Allah-azwj Says to His-azwj Angels: “Are you not seeing this servant of Mine-azwj how he is extolling My-azwj Greatness and My-azwj Magnificence, deeming Me-azwj to be above from there being an associate for Me-azwj, or a resemblance, or a peer, and he raises his hand disavowing from what My-azwj enemies are saying – from the association with Me-azwj?
أُشْهِدُكُمْ يَا مَلَائِكَتِي إِنِّي سَأُكَبِّرُهُ- وَ أُعَظِّمُهُ فِي دَارِ جَلَالِي، وَ أُنَزِّهُهُ فِي مُتَنَزَّهَاتِ دَارِ كَرَامَتِي وَ أُبْرِئُهُ مِنْ آثَامِهِ وَ ذُنُوبِهِ- مِنْ عَذَابِ جَهَنَّمَ وَ نِيرَانِهَا.
I-azwj Adjure you all, O My-azwj Angels! I-azwj shall Make him great and Magnify him in the House of My-azwj Majesty, and Remove him, in the Gardens of the House of My-azwj Benevolence and Distance him from his mistakes and his sins – from the Punishment of Hell and its Fires!”
فَإِذَا قَالَ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ فَقَرَأَ فَاتِحَةَ الْكِتَابِ وَ سُورَةً، قَالَ اللَّهُ تَعَالَى لِمَلَائِكَتِهِ: أَ مَا تَرَوْنَ عَبْدِي هَذَا كَيْفَ تَلَذَّذَ بِقِرَاءَةِ كَلَامِي
So when he says, In the Name of Allah-azwj the Beneficent, the Merciful. The Praise is for Allah-azwj, Lord-azwj of the worlds’, (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ), thus reciting the Opening of the Book (Chapter 1 – Al-Hamd), and a (another) Chapter, Allah-azwj the Exalted Says to His-azwj Angels: “Are you not seeing how he is deriving pleasure in reciting My-azwj Speech?
أُشْهِدُكُمْ [يَا] مَلَائِكَتِي لَأَقُولَنَّ لَهُ يَوْمَ الْقِيَامَةِ: اقْرَأْ فِي جِنَانِي، وَ ارْقَ دَرَجَاتِهَا فَلَا يَزَالُ يَقْرَأُ وَ يَرْقَى دَرَجَةً بِعَدَدِ كُلِّ حَرْفٍ: دَرَجَةً مِنْ ذَهَبٍ، وَ دَرَجَةً مِنْ فِضَّةٍ، وَ دَرَجَةً مِنْ لُؤْلُؤٍ، وَ دَرَجَةً مِنْ جَوْهَرٍ، وَ دَرَجَةً مِنْ زَبَرْجَدٍ أَخْضَرَ، وَ دَرَجَةً مِنْ زُمُرُّدٍ أَخْضَرَ، وَ دَرَجَةً مِنْ نُورِ رَبِّ الْعَالَمِينَ.
I-azwj Adjure you all, O My-azwj Angels! I-azwj shall be saying to him on the Day of Judgment: “Recite in My-azwj Gardens and ascend its levels!” So he would not cease reciting and ascending levels by a number of every letter – a level of gold, and a level of silver, and a level of pearls, a level of jewels, and a level of green aquamarine, and a level of green emeralds, and a level of the Light of the Lord-azwj of the worlds.
فَإِذَا رَكَعَ قَالَ اللَّهُ لِمَلَائِكَتِهِ: يَا مَلَائِكَتِي- أَ مَا تَرَوْنَهُ كَيْفَ تَوَاضَعَ لِجَلَالِ عَظَمَتِي أُشْهِدُكُمْ لَأُعَظِّمَنَّهُ فِي دَارِ كِبْرِيَائِي وَ جَلَالِي.
So when he performs Ruku, Allah-azwj Says to His-azwj Angels: “O My-azwj Angels! Are you not seeing how he humbles to the Majesty of My-azwj Magnificence? I-azwj Adjure you all, I-azwj shall Magnify him in the House of My-azwj Greatness and My-azwj Majesty!”
فَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، قَالَ اللَّهُ تَعَالَى: أَ مَا تَرَوْنَهُ يَا مَلَائِكَتِي كَيْفَ يَقُولُ: أَتَرَفَّعُ عَلَى أَعْدَائِكَ كَمَا أَتَوَاضَعُ لِأَوْلِيَائِكَ، وَ أَنْتَصِبُ لِخِدْمَتِكَ أُشْهِدُكُمْ يَا مَلَائِكَتِي لَأَجْعَلَنَّ جَمِيلَ الْعَاقِبَةِ لَهُ، وَ لَأُصَيِّرَنَّهُ إِلَى جِنَانِي.
So when he raises his head from the Ruku, Allah-azwj the Exalted Says: “Are you not seeing, O My-azwj Angels, how he is saying, ‘I raise high above Your-azwj enemies just as I humble to Your-azwj friends, and straighten up for Your-azwj service.’ I-azwj Adjure you all, O My-azwj Angels! I-azwj shall Make a beautiful end result for him and Make him come to be in My-azwj Gardens!”
فَإِذَا سَجَدَ قَالَ اللَّهُ [تَعَالَى لِمَلَائِكَتِهِ]: يَا مَلَائِكَتِي- أَ مَا تَرَوْنَهُ كَيْفَ تَوَاضَعَ بَعْدَ ارْتِفَاعِهِ وَ قَالَ: إِنِّي وَ إِنْ كُنْتُ جَلِيلًا مَكِيناً فِي دُنْيَاكَ، فَأَنَا ذَلِيلٌ عِنْدَ الْحَقِّ إِذَا ظَهَرَ لِي سَوْفَ أَرْفَعُهُ بِالْحَقِّ وَ أَدْفَعُ بِهِ الْبَاطِلَ.
So when he performs Sajda, Allah-azwj the Exalted Says to His-azwj Angels: “O My-azwj Angels! Are you not seeing how he humbles himself after rising, and says, ‘And even though I was dignified, substantial in Your-azwj world, but I am humble in the presence of the Truth, when it is displayed to me’. Soon I-azwj shall Raise him with the Truth and Repel the falsehood with him!”
فَإِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ الْأُولَى، قَالَ اللَّهُ تَعَالَى: يَا مَلَائِكَتِي أَ مَا تَرَوْنَهُ كَيْفَ قَالَ: وَ إِنِّي وَ إِنْ تَوَاضَعْتُ لَكَ- فَسَوْفَ أَخْلِطُ الِانْتِصَابَ فِي طَاعَتِكَ بِالذُّلِّ بَيْنَ يَدَيْكَ
So when he raises his head from the first Sajda, Allah-azwj the Exalted Says: “O My-azwj Angels! Are you not seeing how he says, ‘And even though I am humbling to You-azwj, by soon I shall be mingling straight in Your-azwj obedience with the humiliation in front of You-azwj?’”
فَإِذَا سَجَدَ ثَانِيَةً قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مَلَائِكَتِي- أَ مَا تَرَوْنَ عَبْدِي هَذَا كَيْفَ عَادَ إِلَى التَّوَاضُعِ لِي لَأُعِيدَنَّ إِلَيْهِ رَحْمَتِي.
So when he performs the second Sajda, Allah-azwj Mighty and Majestic Says: “Are you not seeing this servant of Mine-azwj, how he returns to the humbling to Me-azwj? I-azwj shall Repeat My-azwj Mercy to him!”
فَإِذَا رَفَعَ رَأْسَهُ قَائِماً، قَالَ اللَّهُ: يَا مَلَائِكَتِي- لَأَرْفَعَنَّهُ بِتَوَاضُعِهِ كَمَا ارْتَفَعَ إِلَى صَلَاتِهِ.
So when he raises his head, standing, Allah-azwj Says: “O My-azwj Angels! I-azwj shall Raise him due to his humbleness, just as he rises to his Salat!”
ثُمَّ لَا يَزَالُ يَقُولُ اللَّهُ لِمَلَائِكَتِهِ هَكَذَا فِي كُلِّ رَكْعَةٍ. حَتَّى إِذَا قَعَدَ لِلتَّشَهُّدِ الْأَوَّلِ وَ التَّشَهُّدِ الثَّانِي، قَالَ اللَّهُ تَعَالَى: يَا مَلَائِكَتِي قَدْ قَضَى خِدْمَتِي وَ عِبَادَتِي، وَ قَعَدَ يُثْنِي عَلَيَّ وَ يُصَلِّي عَلَى مُحَمَّدٍ نَبِيِّي، لَأُثْنِيَنَّ عَلَيْهِ فِي مَلَكُوتِ السَّمَاوَاتِ وَ الْأَرْضِ، وَ لَأُصَلِّيَنَّ عَلَى رُوحِهِ فِي الْأَرْوَاحِ.
Then, Allah-azwj does not cease Saying that to His-azwj Angels like this, during every Cycle, to the extent that when he sits for the first Tashahhud (bearing of testimonies-that is three or more), and the second Tashahhud, Allah-azwj the Exalted Says: “O My-azwj Angels! He has fulfilled My-azwj service and My-azwj worship, and he sits praising upon Me-azwj and sending Salawat upon Muhammad-saww, My-azwj Prophet-saww. I-azwj shall Praise upon him in the kingdoms of the skies and the earth, and I-azwj shall Send Salawat upon his soul among the souls!”
فَإِذَا صَلَّى عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فِي صَلَاتِهِ- قَالَ [اللَّهُ لَهُ]: لَأُصَلِّيَنَّ عَلَيْكَ كَمَا صَلَّيْتَ عَلَيْهِ، وَ لَأَجْعَلَنَّهُ شَفِيعَكَ كَمَا اسْتَشْفَعْتَ بِهِ.
So when he sends Salawat upon Amir Al-Momineen in his Salat, Allah-azwj Says to him: “I-azwj shall Send Salawat upon you just as you sent Salawat upon him-asws, and I-saww shall Make him-asws your intercessor just as you sought intercession by him-asws!”
فَإِذَا سَلَّمَ مِنْ صَلَاتِهِ سَلَّمَ اللَّهُ عَلَيْهِ- وَ سَلَّمَ عَلَيْهِ مَلَائِكَتُهُ.
So when he greets (Salaam) from his Salat, Allah-azwj Greets upon him, and the Angels greet upon him’.
[ثواب إعطاء الزكاة:]
Rewards of giving the Zakat
320 وَ قَالَ رَسُولُ اللَّهِ ص «وَ آتُوا الزَّكاةَ» مِنْ أَمْوَالِكُمُ- الْمُسْتَحِقِّينَ لَهَا مِنَ الْفُقَرَاءِ وَ الضُّعَفَاءِ- لَا تَبْخَسُوهُمْ وَ لَا تُوكِسُوهُمْ، وَ لا تَيَمَّمُوا الْخَبِيثَ أَنْ تُعْطُوهُمْ،
S 320 – And Rasool-Allah-saww said: ‘and give the Zakat [2:110] – from your wealth, to the deserving ones for it, from the beggar and the weak, neither underpaying them nor depreciating them, nor deliberating the bad (items) to give them.
فَإِنَّ مَنْ أَعْطَى الزَّكَاةَ مِنْ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ، أَعْطَاهُ اللَّهُ بِكُلِّ حَبَّةٍ مِنْهَا قَصْراً فِي الْجَنَّةِ مِنْ ذَهَبٍ وَ قَصْراً مِنْ فِضَّةٍ، وَ قَصْراً مِنْ لُؤْلُؤٍ، وَ قَصْراً مِنْ زَبَرْجَدٍ، وَ قَصْراً مِنْ زُمُرُّدٍ، وَ قَصْراً مِنْ جَوْهَرٍ، وَ قَصْراً مِنْ نُورِ رَبِّ الْعَالَمِينَ.
So the one who give the Zakat from his wealth, making good himself with it, Allah-azwj would Give him, with every seed from it, a castle in the Paradise of gold, and castle of silver, and a castle of pearls, and a castle of aquamarine, and a castle of emeralds, and a castle of jewels, and a castle of the Light of the Lord-azwj of the worlds.
وَ أَيُّمَا عَبْدٍ الْتَفَتَ فِي صَلَاتِهِ، قَالَ اللَّهُ تَعَالَى: يَا عَبْدِي إِلَى أَيْنَ تَقْصِدُ وَ مَنْ تَطْلُبُ أَ رَبّاً غَيْرِي تُرِيدُ أَوْ رَقِيباً سِوَايَ تَطْلُبُ أَوْ جَوَاداً خَلَايَ تَبْتَغِي أَنَا أَكْرَمُ الْأَكْرَمِينَ وَ أَجْوَدُ الْأَجْوَدَيْنِ، وَ أَفْضَلُ الْمُعْطِينَ، أُثِيبُكَ ثَوَاباً لَا يُحْصَى قَدْرُهُ، فَأَقْبِلْ عَلَيَّ، فَإِنِّي عَلَيْكَ مُقْبِلٌ، وَ مَلَائِكَتِي عَلَيْكَ مُقْبِلُونَ.
And every time a servant turns (away his attention) in his Salat, Allah-azwj the Exalted Says: “O My-azwj servant! To where are you aiming, and whom are you seeking? Is it a lord other than Me-azwj you want? Or an observer besides Me-azwj you seek? Or a generous one apart from me you seek? I-azwj am the Most Benevolent of the benevolent ones and the Most Generous of the generous ones, and the most superior of the givers. I-azwj shall Rewards you with such Rewards, the worth of which cannot be evaluated, therefore turn to Me-azwj, for I-azwj am Facing you, and My-azwj Angels (as well) are facing towards you!”
فَإِنْ أَقْبَلَ زَالَ عَنْهُ إِثْمُ مَا كَانَ مِنْهُ، وَ إِنِ الْتَفَتَ بَعْدُ أَعَادَ اللَّهُ [لَهُ] مَقَالَتَهُ، فَإِنْ أَقْبَلَ زَالَ عَنْهُ إِثْمُ مَا كَانَ مِنْهُ، وَ إِنِ الْتَفَتَ ثَالِثَةً أَعَادَ اللَّهُ لَهُ مَقَالَتَهُ، فَإِنْ أَقْبَلَ عَلَى صَلَاتِهِ غَفَرَ [اللَّهُ] لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ. وَ إِنِ الْتَفَتَ رَابِعَةً أَعْرَضَ اللَّهُ عَنْهُ، وَ أَعْرَضَتِ الْمَلَائِكَةُ عَنْهُ، وَ يَقُولُ: وَلَّيْتُكَ يَا عَبْدِي مَا تَوَلَّيْتَ.
So if he is attentive, the sins what had been from him, decline from him, and if he diverts (his attention) afterwards, Allah-azwj Repeats His-azwj Speech to him. So if he is attentive, the sins what had been from him, decline from him, and if he diverts (his attention) for the third time, Allah-azwj Repeats His-azwj Speech to him. So if he is attentive upon his Salat, Allah-azwj Forgives for him whatever had preceded from his sins. And if he divers for the fourth time, Allah-azwj Turns away from him, and the Angels turn away from him and He-azwj is Saying: “Woe be unto you, My-azwj servant! How you turn away!”
وَ إِنْ قَصَّرَ فِي الزَّكَاةِ قَالَ اللَّهُ تَعَالَى: يَا عَبْدِي أَ تُبْخِلُنِي أَمْ تَتَّهِمُنِي أَمْ تَظُنُّ أَنِّي عَاجِزٌ- غَيْرُ قَادِرٍ عَلَى إِثَابَتِكَ سَوْفَ يَرِدُ عَلَيْكَ يَوْمٌ تَكُونُ فِيهِ أَحْوَجَ الْمُحْتَاجِينَ إِنْ أَدَّيْتَهَا كَمَا أَمَرْتُ، وَ سَوْفَ يَرِدُ عَلَيْكَ إِنْ بَخِلْتَ- يَوْمٌ تَكُونُ فِيهِ أَخْسَرَ الْخَاسِرِينَ.
And if he is deficient in the Zakat, Allah-azwj the Exalted Says: “O My-azwj servant! Are you being stingy with Me-azwj, or accusing Me-azwj, or do you think I-azwj am frustrated – unable upon Rewarding you? Soon there would come upon you a Day in which you would happen to be needless of the needy ones, if you were to give just it I-azwj have Commanded you, and soon there would come upon you, if you are stingy, a Day in which you would happen to be the most loser of the losing ones!”
قَالَ ع: فَسَمِعَ ذَلِكَ الْمُسْلِمُونَ فَقَالُوا: سَمِعْنَا وَ أَطَعْنَا يَا رَسُولَ اللَّهِ.
He (Imam Hassan Al-Askari-asws) said: ‘The Muslims heard that, and they said, ‘We hear and we obey, O Rasool-Allah-saww!’
فَقَالَ رَسُولُ اللَّهِ ص: عِبَادَ اللَّهِ أَطِيعُوا اللَّهَ- فِي أَدَاءِ الصَّلَوَاتِ الْمَكْتُوبَاتِ، وَ الزَّكَوَاتِ الْمَفْرُوضَاتِ، وَ تَقَرَّبُوا بَعْدَ ذَلِكَ إِلَى اللَّهِ بِنَوَافِلِ الطَّاعَاتِ، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعَظِّمُ بِهِ الْمَثُوبَاتِ،
Rasool-Allah-saww! Servants of Allah-azwj! Obey Allah-azwj, in fulfilling the Prescribed Salats, and the Obligatory Zakats, and draw closer after that to Allah-azwj by the optional (acts of) obedience, for Allah-azwj Mighty and Majestic would Magnify the Rewards due to it.
وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً إِنَّ عَبْداً مِنْ عِبَادِ اللَّهِ- لَيَقِفُ يَوْمَ الْقِيَامَةِ مَوْقِفاً يَخْرُجُ عَلَيْهِ مِنْ لَهَبِ النَّارِ أَعْظَمُ مِنْ جَمِيعِ جِبَالِ الدُّنْيَا، حَتَّى مَا يَكُونُ بَيْنَهُ وَ بَيْنَهَا حَائِلٌ،
By the One-azwj Who Sent Me-azwj as a Prophet-saww! If a servant from the servants of Allah-azwj pauses on the Day of Judgment at a juncture, there would come out to him a flame from the fire, greater than the entirety of the mountains of the world, to the extent that there would not happen to be a barrier between it and him.
بَيْنَا هُوَ كَذَلِكَ قَدْ تَحَيَّرَ إِذْ تَطَايَرَ مِنَ الْهَوَاءِ- رَغِيفٌ أَوْ حَبَّةٌ قَدْ وَاسَى بِهَا أَخاً مُؤْمِناً عَلَى إِضَافَتِهِ، فَتَنْزِلُ حَوَالَيْهِ، فَتَصِيرُ كَأَعْظَمِ الْجِبَالِ مُسْتَدِيراً حَوَالَيْهِ، تَصُدُّ عَنْهُ ذَلِكَ اللَّهَبَ، فَلَا يُصِيبُهُ مِنْ حَرِّهَا وَ لَا دُخَانِهَا شَيْءٌ، إِلَى أَنْ يَدْخُلَ الْجَنَّةَ.
While he would be like that, having been confused, when there would come flying from the air, a loaf of bread or a grain, which he had extended with it to a Momin brother upon addition to it. So it would descend around him and would become like a great mountain, circling around him, blocking that flame from him. Thus, he would not be affected by anything from its heat or its smoke, up to him entering the Paradise.
قِيلَ: يَا رَسُولَ اللَّهِ وَ عَلَى هَذَا تَنْفَعُ مُوَاسَاتُهُ لِأَخِيهِ الْمُؤْمِنِ
It was said, ‘O Rasool-Allah-azwj! And to this extent is the benefit of his consoling to his Momin brother?’
فَقَالَ رَسُولُ اللَّهِ ص: إِي وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً- إِنَّهُ لَيَنْفَعُ بَعْضَ الْمُوَاسِينَ بِأَعْظَمَ مِنْ هَذَا، وَ رُبَّمَا جَاءَ يَوْمَ الْقِيَامَةِ مَنْ تَمَثَّلَ لَهُ سَيِّئَاتُهُ [وَ حَسَنَاتُهُ] وَ إِسَاءَتُهُ إِلَى إِخْوَانِهِ الْمُؤْمِنِينَ- وَ هِيَ الَّتِي تَعْظُمُ وَ تَتَضَاعَفُ فَتَمْتَلِئُ بِهَا صَحَائِفُهُ- وَ تُفَرَّقُ حَسَنَاتُهُ عَلَى خُصَمَائِهِ الْمُؤْمِنِينَ- الْمَظْلُومِينَ بِيَدِهِ وَ لِسَانِهِ، فَيَتَحَيَّرُ وَ يَحْتَاجُ إِلَى حَسَنَاتٍ تُوَازِي سَيِّئَاتِهِ.
So Rasool-Allah-saww said: ‘Yes, by the One-azwj Who Sent me-saww with the Truth as a Prophet-saww! It would benefit some of the consoler by greater than this. And perhaps someone would come on the Day of Judgment one for whom his sins, and his good deeds, and his consoling to his Momineen brother would be resembled for him, and it is which would be greater and much more. So his parchment would be filled with it and there would be a separation of his good deeds to his adversaries (among the) Momineen – the ones oppressed by his hand and his tongue. So he would be confused and be needy to the good deeds to counter his evil deeds.
فَيَأْتِيهِ أَخٌ لَهُ مُؤْمِنٌ- قَدْ كَانَ أَحْسَنَ إِلَيْهِ فِي الدُّنْيَا- فَيَقُولُ لَهُ: قَدْ وَهَبْتُ لَكَ جَمِيعَ حَسَنَاتِي- بِإِزَاءِ مَا كَانَ مِنْكَ إِلَيَّ فِي الدُّنْيَا.
So a Momin brother of his would come to him –whom he had done a favour to in the world, and he would be saying to him, ‘I have gifted to you the entirety of my good deeds, in the face of what was from you to me in the world’.
فَيَغْفِرُ اللَّهُ لَهُ بِهَا، وَ يَقُولُ لِهَذَا الْمُؤْمِنِ: فَأَنْتَ بِمَا ذَا تَدْخُلُ جَنَّتِي فَيَقُولُ بِرَحْمَتِكَ يَا رَبِّ! فَيَقُولُ اللَّهُ: عَزَّ وَ جَلَّ: جُدْتَ عَلَيْهِ بِجَمِيعِ حَسَنَاتِكَ، وَ نَحْنُ أَوْلَى بِالْجُودِ مِنْكَ وَ الْكَرَمِ، قَدْ تَقَبَّلْتُهَا عَنْ أَخِيكِ وَ قَدْ رَدَدْتُهَا عَلَيْكَ وَ أَضْعَفْتُهَا لَكَ.
Therefore, Allah-azwj would Forgive (his sins) for him due to it, and He-azwj would be Saying to the Momin: “So you, with what would you be entering My-azwj Paradise?” He would be saying, ‘By Your-azwj Mercy, O Lord-azwj!’ Allah-azwj Mighty and Majestic would be Saying: “You have been generous upon him with the entirety of your good deeds, and We-azwj are foremost with the Generosity and the Benevolence than you are! I-azwj have Accepted these from your brother, and have Returned them upon you, and Doubled it for you!”
فَهُوَ مِنْ أَفَاضِلِ أَهْلِ الْجِنَانِ.
So he would be from the most meritorious ones of the inhabitants of the Gardens’.
قوله عز و جل وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى تِلْكَ أَمانِيُّهُمْ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ بَلى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَ هُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]
Yes! The one who submits his face to Allah and he is a good doer, so for him would be his Recompense in the Presence of his Lord. There will neither be fear upon them nor will they be grieving [2:112]
321 قَالَ الْإِمَامُ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع «وَ قالُوا» يَعْنِي الْيَهُودَ وَ النَّصَارَى: قَالَتِ الْيَهُودُ «لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً» أَيْ يَهُودِيّاً.
S 321 – The Imam (Hassan Al-Askari-asws) said: ‘Amir Al-Momineen-asws said: ‘And they are saying – meaning the Jews and the Christians. The Jews said: ‘He will never enter the Paradise except the one who would be a Jew – i.e., Jewish.
وَ قَوْلُهُ «أَوْ نَصارى» يَعْنِي وَ قَالَتِ النَّصَارَى: لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ نَصْرَانِيّاً.
And His-azwj Words or a Christian – meaning, ‘And the Christians said, ‘He will never enter the Paradise except the one who would be a Christian’’.
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: وَ قَدْ قَالَ غَيْرُهُمْ: قَالَتِ الدَّهْرِيَّةُ: الْأَشْيَاءُ لَا بَدْءَ لَهَا، وَ هِيَ دَائِمَةٌ، وَ مَنْ خَالَفَنَا فِي هَذَا ضَالٌّ مُخْطِئٌ [مُضِلٌ].
Amir Al-Momineen-asws said: ‘And others had (also) said (similarly) – the eternalists said, ‘The things, there is no beginning for these, and these are perpetual, and the one who opposes us in this, strays and errs in detail’.
وَ قَالَتِ الثَّنَوِيَّةُ: النُّورُ وَ الظُّلْمَةُ هُمَا الْمُدَبِّرَانِ، وَ مَنْ خَالَفَنَا فِي هَذَا ضَلَّ.
And the dualists said, ‘The light and the darkness, these are the two governing forces; and the one who opposes us in this, strays. And the Arab Polytheists said, ‘Our idols are gods. The one who opposes us in this, strays’.
وَ قَالَ مُشْرِكُو الْعَرَبِ: إِنَّ أَوْثَانَنَا آلِهَةٌ، مَنْ خَالَفَنَا فِي هَذَا ضَلَ.
And the Arab Polytheists said, ‘Our idols are gods. The one who opposes us in this, strays’.
فَقَالَ اللَّهُ تَعَالَى: «تِلْكَ أَمانِيُّهُمْ» الَّتِي يَتَمَنَّوْنَهَا «قُلْ لَهُمْ هاتُوا بُرْهانَكُمْ» عَلَى مَقَالَتِكُمْ «إِنْ كُنْتُمْ صادِقِينَ. ».
So Allah-azwj the Exalted Said: These are their aspirations – which they are wishing it. Say, – to them – ‘Give your proof – upon what you are saying, if you are truthful’. [2:111]
[في أن الجدال على قسمين:]
Re: The debating is of two types
322 وَ قَالَ الصَّادِقُ ع وَ قَدْ ذَكَرْنَا عِنْدَهُ الْجِدَالَ فِي الدِّينِ، وَ أَنَّ رَسُولَ اللَّهِ وَ الْأَئِمَّةَ ع قَدْ نَهَوْا عَنْهُ- فَقَالَ الصَّادِقُ ع: لَمْ يُنْهَ عَنْهُ مُطْلَقاً، وَ لَكِنَّهُ نُهِيَ عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- أَ مَا تَسْمَعُونَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ» وَ قَوْلَهُ تَعَالَى: «ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ- وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ».
S 322 – And Al-Sadiq-asws said, and there had been mentioned in his-asws presence, the debating in the Religion, and that Rasool-Allah-saww and the Imams-asws had forbidden from it. So-Al Sadiq-asws said: ‘It has not been forbidden from, absolutely. But, there is forbiddance from the debating with other than which is good. Are you not listening to Allah-azwj Mighty and Majestic Saying: And do not dispute with the people of the Book except by what is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125].
فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ الْعُلَمَاءُ بِالدِّينِ، وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ حَرَّمَهُ اللَّهُ تَعَالَى عَلَى شِيعَتِنَا، وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ: «وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى»
The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is good is prohibited. Allah-azwj the Exalted Prohibited it upon our-asws Shias. And how can Allah-azwj Prohibit the debating as a whole, and He-azwj is Saying: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].
وَ قَالَ اللَّهُ تَعَالَى: «تِلْكَ أَمانِيُّهُمْ- قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ» فَجَعَلَ عِلْمَ الصِّدْقِ وَ الْإِيمَانِ بِالْبُرْهَانِ، وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ
And Allah-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’
فَقِيلَ: يَا ابْنَ رَسُولِ اللَّهِ فَمَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ، وَ الَّتِي لَيْسَتْ بِأَحْسَنَ
So it was said, ‘O son-asws of Rasool-Allah-saww! So what is the debating by that which is best, and which isn’t good?’
قَالَ: أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ، فَأَنْ تُجَادِلَ مُبْطِلًا، فَيُورِدَ عَلَيْكَ بَاطِلًا فَلَا تَرُدَّهُ بِحُجَّةٍ قَدْ نَصَبَهَا اللَّهُ، وَ لَكِنْ تَجْحَدُ قَوْلَهُ أَوْ تَجْحَدُ حَقّاً- يُرِيدُ ذَلِكَ الْمُبْطِلُ أَنْ يُعِينَ بِهِ بَاطِلَهُ، فَتَجْحَدُ ذَلِكَ الْحَقَّ- مَخَافَةَ أَنْ يَكُونَ لَهُ عَلَيْكَ فِيهِ حُجَّةٌ، لِأَنَّكَ لَا تَدْرِي كَيْفَ التَّخَلُّصُ مِنْهُ، فَذَلِكَ حَرَامٌ عَلَى شِيعَتِنَا أَنْ يَصِيرُوا فِتْنَةً عَلَى ضُعَفَاءِ إِخْوَانِهِمْ وَ عَلَى الْمُبْطِلِينَ.
He-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it. So that is Prohibited unto our-asws Shias that they should become a strife upon the weak ones of their brethren and upon the falsifiers.
أَمَّا الْمُبْطِلُونَ فَيَجْعَلُونَ ضَعْفَ الضَّعِيفِ مِنْكُمْ- إِذَا تَعَاطَى مُجَادَلَتَهُ وَ ضَعْفَ مَا فِي يَدِهِ حُجَّةً لَهُ عَلَى بَاطِلِهِ.
And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in hands a proof for him against his falsehood.
وَ أَمَّا الضُّعَفَاءُ فَتُغَمُ قُلُوبُهُمْ- لِمَا يَرَوْنَ مِنْ ضَعْفِ الْمُحِقِّ فِي يَدِ الْمُبْطِلِ.
And as for the weak ones, so they hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.
وَ أَمَّا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ فَهُوَ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ نَبِيَّهُ أَنْ يُجَادِلَ بِهِ- مَنْ جَحَدَ الْبَعْثَ بَعْدَ الْمَوْتِ وَ إِحْيَاءَهُ لَهُ، فَقَالَ اللَّهُ تَعَالَى حَاكِياً عَنْهُ: وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ- قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ فَقَالَ اللَّهُ فِي الرَّدِّ عَلَيْهِ: قُلْ يَا مُحَمَّدُ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ- الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً- فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ.
And as for the debate by that which is best, so it is what Allah-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His-azwj Reviving him. So Allah-azwj the Exalted Said Relating about it: And he strikes out an example for Us and forgets his own creation says he: Who will Give life to the bones and they have rotted away? [36:78] Say: He Who Brought them into existence at first (place), will Give life to them and He is Aware of all creation [36:79] Who has made for you the fire from the green tree, so you are kindling from it [36:80].
فَأَرَادَ اللَّهُ مِنْ نَبِيِّهِ أَنْ يُجَادِلَ الْمُبْطِلَ الَّذِي قَالَ: كَيْفَ يَجُوزُ أَنْ يُبْعَثَ هَذِهِ الْعِظَامُ وَ هِيَ رَمِيمٌ قَالَ اللَّهُ تَعَالَى: قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ أَ فَيَعْجِزُ مَنِ ابْتَدَأَ بِهِ لَا مِنْ شَيْءٍ أَنْ يُعِيدَهُ بَعْدَ أَنْ يَبْلَى بَلِ ابْتِدَاؤُهُ أَصْعَبُ عِنْدَكُمْ مِنْ إِعَادَتِهِ.
Allah-azwj Wanted from His-azwj Prophet-saww that he-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah-azwj the Exalted Said: Say: He Who Brought them into existence at first (place)[36:79]. Would He-azwj be frustrated, the One-azwj who Initiated with it? There is none from the things if He-azwj Repeats it after it is worn out, but its Initiating is more difficult in your presence than its repeating.
ثُمَّ قَالَ: الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أَيْ إِذَا كَانَ قَدْ كَمَنَ النَّارُ الْحَارَّةُ- فِي الشَّجَرِ الْأَخْضَرِ الرَّطْبِ يَسْتَخْرِجُهَا، فَعَرَّفَكُمْ أَنَّهُ عَلَى إِعَادَةِ مَا بَلِيَ أَقْدَرُ.
Then He-azwj Said: Who has made for you the fire from the green tree [36:80]. i.e., when it was that He-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He-azwj is Making you understand that He-azwj is Able upon Repeating what is decayed.
ثُمَّ قَالَ: أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ- بِقادِرٍ عَلى أَنْ يَخْلُقَ مِثْلَهُمْ- بَلى وَ هُوَ الْخَلَّاقُ الْعَلِيمُ أَيْ إِذَا كَانَ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ أَعْظَمَ وَ أَبْعَدَ فِي أَوْهَامِكُمْ- وَ قَدَرِكُمْ أَنْ تَقْدِرُوا عَلَيْهِ مِنْ إِعَادَةِ الْبَالِي فَكَيْفَ جَوَّزْتُمْ مِنَ اللَّهِ خَلْقَ هَذَا الْأَعْجَبِ عِنْدَكُمْ- وَ الْأَصْعَبِ لَدَيْكُمْ وَ لَمْ تُجَوِّزُوا مَا هُوَ أَسْهَلُ عِنْدَكُمْ- مِنْ إِعَادَةِ الْبَالِي
Then He-azwj Said: Is not He Who Created the skies and the earth able to Create the like of them? Yes! And He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He-azwj would be Able upon it from Returning the decayed. So how are you accepting from Allah-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’
فَقَالَ الصَّادِقُ ع: فَهَذَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ، لِأَنَّ فِيهَا قَطْعَ عُذْرِ الْكَافِرِينَ وَ إِزَالَةَ شُبَهِهِمْ.
So Al-Sadiq-asws said: ‘So this is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.
وَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- فَأَنْ تَجْحَدَ حَقّاً لَا يُمْكِنُكَ- أَنْ تُفَرِّقَ بَيْنَهُ وَ بَيْنَ بَاطِلِ مَنْ تُجَادِلُهُ، وَ إِنَّمَا تَدْفَعُهُ عَنْ بَاطِلِهِ بِأَنْ تَجْحَدَ الْحَقَّ، فَهَذَا هُوَ الْمُحَرَّمُ لِأَنَّكَ مِثْلَهُ، جَحَدَ هُوَ حَقّاً، وَ جَحَدْتَ أَنْتَ حَقّاً آخَرَ.
And as for the debating which is other than best – so (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. So this, is from the Prohibited, because you would be like him. Him fighting the truth, and you fighting against another truth’.
قَالَ [أَبُو مُحَمَّدٍ الْحَسَنُ الْعَسْكَرِيُّ ع]: فَقَامَ إِلَيْهِ رَجُلٌ وَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ أَ فَجَادَلَ رَسُولُ اللَّهِ ص
Abu Muhammad Al-Hassan Al-Askari-asws said: ‘A man stood up to him-asws and said:’ O son-asws of Rasool-Allah-saww! Did Rasool-Allah-saww (ever) debate?’
فَقَالَ الصَّادِقُ ع: مَهْمَا ظَنَنْتَ بِرَسُولِ اللَّهِ مِنْ شَيْءٍ فَلَا تَظُنَّ بِهِ مُخَالَفَةَ اللَّهِ، أَ وَ لَيْسَ اللَّهُ تَعَالَى قَدْ قَالَ: وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ وَ قَالَ: قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ لِمَنْ ضَرَبَ اللَّهُ مَثَلًا، أَ فَتَظُنُّ أَنَّ رَسُولَ اللَّهِ ص خَالَفَ مَا أَمَرَهُ اللَّهُ، فَلَمْ يُجَادِلْ بِمَا أَمَرَهُ اللَّهُ بِهِ، وَ لَمْ يُخْبِرْ عَنِ اللَّهِ بِمَا أَمَرَهُ أَنْ يُخْبِرَ بِهِ!..
So Al-Sadiq-asws said: ‘Shh! Whatever you think of Rasool-Allah-saww from anything, do not think with him-saww being in opposition to Allah-azwj. And hasn’t Allah-azwj Said: and have disputations with them by that which is best [16:125]? And He-azwj Said: Who has made for you the fire from the green tree [36:80], for the one from whom Allah-azwj Struck an example. So, do you think that Rasool-Allah-saww would oppose whatever Allah-azwj Commands him-saww, and he-saww did not debate with what Allah-azwj had Commanded him-saww with, and did not inform on behalf of Allah-azwj with what He-azwj had been Commanded to inform with?
[احتجاج الرسول ص و جداله و مناظرته:]
Arguments of the Rasool-saww and his-saww (mode of) arguing and his-saww debating
323 وَ لَقَدْ حَدَّثَنِي أَبِي الْبَاقِرُ ع، عَنْ جَدِّي عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ سَيِّدِ الشُّهَدَاءِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ أَنَّهُ اجْتَمَعَ يَوْماً عِنْدَ رَسُولِ اللَّهِ ص أَهْلُ خَمْسَةِ أَدْيَانٍ: الْيَهُودُ وَ النَّصَارَى، وَ الدَّهْرِيَّةُ، وَ الثَّنَوِيَّةُ، وَ مُشْرِكُو الْعَرَبِ.
S 323 – And my-asws father-asws has narrated to me-asws, from my-asws grandfather-asws Ali-asws Bin Al-Husayn-asws Zayn Al-Abideen, from his-asws father-asws Al-Husayn-asws Bin Ali-asws, chief of the martyrs, from Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawat of Allah-azwj be upon them-asws altogether, that one day there had gathered in the presence of Rasool-Allah-saww, people of give religions – the Jews, and the Christians, and the Eternalists, and the Dualists, and the Arab polytheists.
فَقَالَتِ الْيَهُودُ: نَحْنُ نَقُولُ: عُزَيْرٌ ابْنُ اللَّهِ، وَ قَدْ جِئْنَاكَ يَا مُحَمَّدُ لِنَنْظُرَ مَا تَقُولُ فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ.
The Jews said, ‘We are saying, ‘Uzair-as is the son of Allah-azwj, and we have come to you-saww, O Muhammad-saww to consider what you-saww are saying. So if you follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
وَ قَالَتِ النَّصَارَى: نَحْنُ نَقُولُ، إِنَّ الْمَسِيحَ ابْنُ اللَّهِ اتَّحَدَ بِهِ. وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ، فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ.
And the Christians said, ‘We are saying that the Messiah-as is the son of Allah-azwj, integrated with Him-azwj, and we have come to you to consider what you-saww are saying. So if you-saww follow us, then we are foremost to the correctness than you-saww are and superior, and if you-saww oppose us, we will debate you-saww’.
وَ قَالَتِ الدَّهْرِيَّةُ: نَحْنُ نَقُولُ: الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ، وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ، فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ.
And the Eternalists said, ‘We are saying, ‘The things, there is no change for these, and these are eternal, and we have come to you-saww to consider what you-saww are saying. So if you-saww follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
وَ قَالَتِ الثَّنَوِيَّةُ: نَحْنُ نَقُولُ: إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ، وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ، فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ.
And the Dualists said, ‘We are saying, ‘The light and the darkness, these two are the governing forces, and we have come to you-saww to consider what you-saww are saying. So if you-saww follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
وَ قَالَ مُشْرِكُو الْعَرَبِ: نَحْنُ نَقُولُ إِنَّ أَوْثَانَنَا آلِهَةٌ وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ.
And the Arab polytheists said, ‘We are saying that our idols are gods, and we have come to you-saww to consider what you-saww are saying. So if you follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
فَقَالَ رَسُولُ اللَّهِ ص: آمَنْتُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَ كَفَرْتُ بِكُلِ مَعْبُودٍ سِوَاهُ.
So Rasool-Allah-saww said: ‘I-saww believe in Allah-azwj Alone, there being no associates for Him-azwj, and disbelieve in every worshipped on besides Him-azwj’.
ثُمَّ قَالَ لَهُمْ: إِنَّ اللَّهَ تَعَالَى بَعَثَنِي كَافَّةً لِلنَّاسِ بَشِيراً وَ نَذِيراً، حُجَّةً عَلَى الْعَالَمِينَ وَ سَيَرُدُّ اللَّهُ كَيْدَ مَنْ يَكِيدُ دِينَهُ فِي نَحْرِهِ.
Then he-saww said to them: ‘Allah-azwj the Exalted Sent me-saww for all of the people as a bearer of glad tidings and as a warner, a Divine Authority upon the worlds, and Allah-azwj would be Repelling the plots of the ones who plot against His-azwj Religion (back) into his throat’.
ثُمَّ قَالَ لِلْيَهُودِ: أَ جِئْتُمُونِي لِأَقْبَلَ قَوْلَكُمْ بِغَيْرِ حُجَّةٍ قَالُوا: لَا. قَالَ: فَمَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ عُزَيْراً ابْنُ اللَّهِ قَالُوا: لِأَنَّهُ أَحْيَا لِبَنِي إِسْرَائِيلَ التَّوْرَاةَ بَعْدَ مَا ذَهَبَتْ، وَ لَمْ يَفْعَلْ بِهِ هَذَا إِلَّا لِأَنَّهُ ابْنُهُ.
Then he-saww said to the Jews: ‘Did you come to me-saww for accepting your words without a proof?’ They said, ‘No’. He-saww said: ‘So what is that which called you to the word that Uzair-as is a son of Allah-azwj?’ They said, ‘Because he revived the Torah for the Children of Israel after it had gone away, and he would not have done this by himself except if he was His-azwj son’.
فَقَالَ رَسُولُ اللَّهِ ص: فَكَيْفَ صَارَ عُزَيْرٌ ابْنَ اللَّهِ دُونَ مُوسَى وَ هُوَ الَّذِي جَاءَهُمْ بِالتَّوْرَاةِ وَ رُئِيَ مِنْهُ مِنَ الْمُعْجِزَاتِ مَا قَدْ عَلِمْتُمْ وَ لَئِنْ كَانَ عُزَيْرٌ ابْنَ اللَّهِ- لِمَا ظَهَرَ مِنْ إِكْرَامِهِ بِإِحْيَاءِ التَّوْرَاةِ، فَلَقَدْ كَانَ مُوسَى بِالْبُنُوَّةِ أَحَقَّ وَ أَوْلَى، وَ لَئِنْ كَانَ هَذَا الْمِقْدَارُ مِنْ إِكْرَامِهِ لِعُزَيْرٍ يُوجِبُ أَنَّهُ ابْنُهُ، فَأَضْعَافُ هَذِهِ الْكَرَامَةِ لِمُوسَى تُوجِبُ لَهُ مَنْزِلَةً أَجَلَّ مِنَ الْبُنُوَّةِ-
Rasool-Allah-saww said: ‘So how did Uzairas become a son of Allah-azwj besides Musa-as, and he-saww is the one who came to them with the Torah, and they saw from him-saww, from the miracles, what you have known. And if it was so that Uzair-as was a son of Allah-azwj, due to what appeared from his prestige of reviving the Torah, then Musa-saww, being with the Prophet-hood, is more rightful and foremost (for it). And if it was so that this is the measurement from Honouring Uzair-as obligating him to be His-azwj son, then double of this is the honour of Musa-as, obligating to him-as as states more majestic than of the Prophet-hood.
لِأَنَّكُمْ إِنْ كُنْتُمْ إِنَّمَا تُرِيدُونَ بِالْبُنُوَّةِ الْوِلَادَةَ عَلَى سَبِيلِ مَا تُشَاهِدُونَهُ فِي دُنْيَاكُمْ هَذِهِ- مِنْ وِلَادَةِ الْأُمَّهَاتِ الْأَوْلَادَ بِوَطْءِ آبَائِهِمْ لَهُنَّ، فَقَدْ كَفَرْتُمْ بِاللَّهِ وَ شَبَّهْتُمُوهُ بِخَلْقِهِ، وَ أَوْجَبْتُمْ فِيهِ صِفَاتِ الْمُحْدَثِينَ، وَ وَجَبَ عِنْدَكُمْ أَنْ يَكُونَ مُحْدَثاً مَخْلُوقاً، وَ أَنَّ لَهُ خَالِقاً صَنَعَهُ وَ ابْتَدَعَهُ.
(This is) because, you all, if you are intending the birth (of the religion) with the Prophet-hood upon a way what you are testifying to in this world of yours rather than the births (given by) to the children by the mothers due to their fathers having lived with them, so you have disbelieved in Allah-azwj and are resembling Him-azwj with His-azwj creatures, and (that) would compel you in it the attributes of the coming into being, and would obligated in your presence that He-azwj would happen to be a newly created being, and that for Him-azwj is a creator making Him-azwj and initiating Him-azwj.
قَالُوا: لَسْنَا نَعْنِي هَذَا، فَإِنَّ هَذَا كُفْرٌ كَمَا ذَكَرْتَ، وَ لَكِنَّا نَعْنِي أَنَّهُ ابْنُهُ عَلَى مَعْنَى الْكَرَامَةِ، وَ إِنْ لَمْ يَكُنْ هُنَاكَ وِلَادَةٌ، كَمَا قَدْ يَقُولُ بَعْضُ عُلَمَائِنَا لِمَنْ يُرِيدُ إِكْرَامَهُ وَ إِبَانَتَهُ بِالْمَنْزِلَةِ مِنْ غَيْرِهِ: يَا بُنَيَّ، وَ أَنَّهُ ابْنِي. لَا عَلَى إِثْبَاتِ وِلَادَتِهِ مِنْهُ، لِأَنَّهُ قَدْ يَقُولُ ذَلِكَ لِمَنْ هُوَ أَجْنَبِيٌّ- لَا نَسَبَ بَيْنَهُ وَ بَيْنَهُ، وَ كَذَلِكَ لَمَّا فَعَلَ بِعُزَيْرٍ مَا فَعَلَ، كَانَ قَدِ اتَّخَذَهُ ابْناً عَلَى الْكَرَامَةِ لَا عَلَى الْوِلَادَةِ.
They said, ‘We do not mean this, for this is Kufr just as you-saww mentioned. But we mean that he is His-azwj son upon the meaning of the prestige, and that the birth did not take place over there, just as some of our scholars tend to say to the one they intend to honour with the status from (besides) others, ‘O my son!’, and he would be ‘his son’ – not upon the affirmation of his birth from him, because he has said that to the one who is a stranger – there being no (biological) link between him and his (teacher). And similar to that, due to what He-azwj did with Uzair-as what He-azwj did, He-azwj had Taken him as a son upon the prestige, not upon the birth’.
فَقَالَ رَسُولُ اللَّهِ ص: فَهَذَا مَا قُلْتُهُ لَكُمْ: إِنَّهُ إِنْ وَجَبَ عَلَى هَذَا الْوَجْهِ أَنْ يَكُونَ عُزَيْرٌ ابْنَهُ- فَإِنَّ هَذِهِ الْمَنْزِلَةَ لِمُوسَى أَوْلَى، وَ إِنَّ اللَّهَ تَعَالَى يَفْضَحُ كُلَّ مُبْطِلٍ بِإِقْرَارِهِ وَ يَقْلِبُ عَلَيْهِ حُجَّتَهُ.
So Rasool-Allah-saww said: ‘So this is what I-saww am saying to you all, that if it obligates upon this aspect that Uzair-as happens to be His-azwj son, then this status for Musa-as would be foremost, and Allah-azwj the Exalted Exposes every falsifier by his acknowledgment and Overturns his own argument upon him.
إِنْ مَا احْتَجَجْتُمْ بِهِ يُؤَدِّيكُمْ إِلَى مَا هُوَ أَكْبَرُ- مِمَّا ذَكَرْتُهُ لَكُمْ، لِأَنَّكُمْ قُلْتُمْ: إِنَّ عَظِيماً مِنْ عُظَمَائِكُمْ- قَدْ يَقُولُ لِأَجْنَبِيٍّ لَا نَسَبَ بَيْنَهُ وَ بَيْنَهُ: يَا بُنَيَّ، وَ هَذَا ابْنِي لَا عَلَى طَرِيقِ الْوِلَادَةِ، فَقَدْ تَجِدُونَ أَيْضاً هَذَا الْعَظِيمَ يَقُولُ لِأَجْنَبِيٍّ آخَرَ: هَذَا أَخِي وَ لِآخَرَ: هَذَا شَيْخِي، وَ أَبِي، وَ لِآخَرَ: هَذَا سَيِّدِي، عَلَى سَبِيلِ الْإِكْرَامِ، وَ إِنَّ مَنْ زَادَهُ فِي الْكَرَامَةِ زَادَهُ فِي مِثْلِ هَذَا الْقَوْلِ،
In fact, what you are arguing with is calling you to what is greater than what I-saww mentioned to you all, because you are saying that a great one from your great ones has been saying to a stranger, with there being no biological connection between him and him, ‘O my son’, and ‘This is my son’, not upon the way of the birth. And you have been finding as well that this great one is saying to another stranger, ‘This is my brother’, and to another one, ‘This is my elder, and my father’, and to another, ‘This is my chief’, upon the way of the honouring, and that the one who is more in his honouring, would be more in the likes of these words.
فَإِذَا يَجُوزُ عِنْدَكُمْ أَنْ يَكُونُ مُوسَى أَخاً لِلَّهِ- أَوْ شَيْخاً لَهُ أَوْ أَباً أَوْ سَيِّداً- لِأَنَّهُ قَدْ زَادَهُ فِي الْكَرَامَةِ عَلَى مَا لِعُزَيْرٍ، كَمَا أَنَّ مَنْ زَادَ رَجُلًا فِي الْإِكْرَامِ فَقَالَ لَهُ: يَا سَيِّدِي وَ يَا شَيْخِي وَ يَا عَمِّي- وَ يَا رَئِيسِي وَ يَا أَمِيرِي عَلَى طَرِيقِ الْإِكْرَامِ، وَ إِنَّ مَنْ زَادَهُ فِي الْكَرَامَةِ زَادَهُ فِي مِثْلِ هَذَا الْقَوْلِ،
So then it should be allowed in your presence that Musa-as would happen to be a brother of Allah-azwj, or an elder of His-azwj, or a father, or a chief, because He-azwj has Increased him-as in the honour upon what He-azwj has for Uzair-as, just as the one who is more in honouring to a man, so he says to him, ‘O my chief’, and ‘O my elder’, and ‘O my uncle’, and ‘O my head’, and ‘O my Emir’, upon the way of the honouring, and that the one who is more in the honouring would be more in the likes of these words.
أَ فَيَجُوزُ عِنْدَكُمْ أَنْ يَكُونَ مُوسَى أَخاً لِلَّهِ، أَوْ شَيْخاً، أَوْ عَمّاً أَوْ رَئِيساً، أَوْ سَيِّداً أَوْ أَمِيراً لِأَنَّهُ قَدْ زَادَهُ فِي الْإِكْرَامِ عَلَى مَنْ قَالَ لَهُ: يَا شَيْخِي أَوْ يَا سَيِّدِي أَوْ يَا عَمِّي، أَوْ يَا رَئِيسِي، أَوْ يَا أَمِيرِي.
So, is it allowed in your presence that Musa-as would happen to be a brother of Allah-azwj, or an elder, or an uncle, or a head, or a chief, or an emir, because He-azwj has Increased him-as in the honouring over the ones who say to him, ‘O my elder’, or ‘O my chief’, or ‘O my uncle’, or ‘O my head’, of ‘O my emir’’.
قَالَ: فَبُهِتَ الْقَوْمُ وَ تَحَيَّرُوا وَ قَالُوا: يَا مُحَمَّدُ أَجِّلْنَا نَتَفَكَّرُ فِيمَا قُلْتَهُ لَنَا.
He-asws said: ‘So the group was amazed and were confused, and they said, ‘O Muhammad-saww! Respite us to ponder regarding what you-saww said to us’.
فَقَالَ: انْظُرُوا فِيهِ- بِقُلُوبٍ مُعْتَقِدَةٍ لِلْإِنْصَافِ، يَهْدِكُمُ اللَّهُ.
So he-saww said: ‘Look into it with hearts believing in the fairness. May Allah-azwj Guide you’.
ثُمَّ أَقْبَلَ ص عَلَى النَّصَارَى فَقَالَ لَهُمْ: وَ أَنْتُمْ قُلْتُمْ: إِنَّ الْقَدِيمَ عَزَّ وَ جَلَّ اتَّحَدَ بِالْمَسِيحِ ابْنِهِ مَا الَّذِي أَرَدْتُمُوهُ بِهَذَا الْقَوْلِ أَرَدْتُمْ أَنَّ الْقَدِيمَ صَارَ مُحْدَثاً- لِوُجُودِ هَذَا الْمُحْدَثِ الَّذِي هُوَ عِيسَى أَوِ الْمُحْدَثُ الَّذِي هُوَ عِيسَى صَارَ قَدِيماً- لِوُجُودِ الْقَدِيمِ الَّذِي هُوَ اللَّهُ أَوْ مَعْنَى قَوْلِكُمْ: «إِنَّهُ اتَّحَدَ بِهِ» أَنَّهُ اخْتَصَّهُ بِكَرَامَةٍ لَمْ يُكْرِمْ بِهَا أَحَداً سِوَاهُ
Then he-saww turned towards the Christians and said to them: ‘And you, you are saying that the Eternal Mighty and Majestic is united with the Messiah, His-azwj son. What is that which you are meaning with these words? Are you intending that the eternal became temporal (newly occurring) in order to find this temporal being who is Isa-as, or did the temporal being who is Isa-as became eternal in order to find the eternal who is Allah-azwj? Or is the meaning of your words, ‘He-azwj is united with him-as’, that He-azwj Particularised him-as with the honour which He-azwj did not Honour with anyone else besides him-as?
فَإِنْ أَرَدْتُمْ أَنَّ الْقَدِيمَ تَعَالَى صَارَ مُحْدَثاً فَقَدْ أَبْطَلْتُمْ، لِأَنَّ الْقَدِيمَ مُحَالٌ أَنْ يَنْقَلِبَ فَيَصِيرَ مُحْدَثاً، وَ إِنْ أَرَدْتُمْ أَنَّ الْمُحْدَثَ صَارَ قَدِيماً- فَقَدْ أَحَلْتُمْ لِأَنَّ الْمُحْدَثَ أَيْضاً مُحَالٌ أَنْ يَصِيرَ قَدِيماً،
So if you are intending that the Eternal, Exalted, became temporal so it is invalid, because it is impossible for the eternal that it transform and becomes temporal (newly occurring). And if you intend that the temporal became eternal, so it is invalid because the temporal as well, it is impossible that it becomes eternal.
وَ إِنْ أَرَدْتُمْ أَنَّهُ اتَّحَدَ بِهِ- بِأَنِ اخْتَصَّهُ وَ اصْطَفَاهُ عَلَى سَائِرِ عِبَادِهِ، فَقَدْ أَقْرَرْتُمْ بِحُدُوثِ عِيسَى، وَ بِحُدُوثِ الْمَعْنَى الَّذِي اتَّحَدَ بِهِ مِنْ أَجْلِهِ، لِأَنَّهُ إِذَا كَانَ عِيسَى مُحْدَثاً وَ كَانَ اللَّهُ اتَّحَدَ بِهِ- بِأَنْ أَحْدَثَ بِهِ مَعْنًى صَارَ بِهِ أَكْرَمَ الْخَلْقِ عِنْدَهُ، فَقَدْ صَارَ عِيسَى وَ ذَلِكَ الْمَعْنَى مُحْدَثَيْنِ، وَ هَذَا خِلَافُ مَا بَدَأْتُمْ تَقُولُونَهُ.
And if you are intending with it that He-azwj is united with him-as, by Him-azwj Particularising him-as and Choosing him-as over the rest of His-azwj servant, so you are acknowledging with Isa-as as being temporal, and by the newly occurrence of the togetherness which He-azwj is united with him-as from the reason of it, because if Isa-as was a newly occurring being, and Allah-azwj was united with him-as – by it the togetherness is a new occurrence of him-as becoming the most prestigious of the creatures in His-azwj Presence, so Isa-as and that togetherness would be two newly occurrences, and this is against what you said in the beginning’.
قَالَ: فَقَالَتِ النَّصَارَى: يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى لَمَّا أَظْهَرَ عَلَى يَدِ عِيسَى مِنَ الْأَشْيَاءِ الْعَجِيبَةِ مَا أَظْهَرَ، فَقَدِ اتَّخَذَهُ وَلَداً عَلَى جِهَةِ الْكَرَامَةِ.
He (Imam Hassan Al-Askari-asws) said: ‘So the Christians said, ‘O Muhammad-saww! When Allah-azwj the Exalted Manifested upon the hands of Isa-as, from the strange things what were manifested, so He-azwj has Taken him-as as a son upon the aspect of the prestige’.
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص: فَقَدْ سَمِعْتُمْ مَا قُلْتَهُ لِلْيَهُودِ فِي هَذَا الْمَعْنَى الَّذِي ذَكَرْتُمُوهُ.
So Rasool-Allah-saww said to them: ‘You have heard what I-saww have said to the Jews with regards to this meaning which you are mentioning’.
ثُمَّ أَعَادَ ص ذَلِكَ كُلَّهُ، فَسَكَتُوا إِلَّا رَجُلًا وَاحِداً مِنْهُمْ، فَقَالَ لَهُ: يَا مُحَمَّدُ أَ وَ لَسْتُمْ تَقُولُونَ: إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ [قَالَ: قَدْ قُلْنَا ذَلِكَ.
Then he-saww repeated that, all of it, and they were silent except for one man from them, and he said to him-saww, ‘O Muhammad-saww! And Aren’t you-saww saying that Ibrahim-as is the Friend of Allah-azwj?’ He-saww said: ‘We-saww have said that’.
فَقَالَ:] فَإِذَا قُلْتُمْ ذَلِكَ فَلِمَ مَنَعْتُمُونَا- مِنْ أَنْ نَقُولَ: إِنَّ عِيسَى ابْنُ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ص: إِنَّهُمَا لَمْ يَشْتَبِهَا، لِأَنَّ قَوْلَنَا: إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ، فَإِنَّمَا هُوَ مُشْتَقٌّ مِنَ الْخَلَّةِ وَ الْخُلَّةِ: فَأَمَّا الْخَلَّةُ فَإِنَّمَا مَعْنَاهَا الْفَقْرُ وَ الْفَاقَةُ، فَقَدْ كَانَ خَلِيلًا إِلَى رَبِّهِ فَقِيراً، وَ إِلَيْهِ مُنْقَطِعاً، وَ عَنْ غَيْرِهِ مُتَعَفِّفاً مُعْرِضاً مُسْتَغْنِياً،
He said, ‘So when you-saww said that, then why are you-saww forbidding us from saying that Isa-as is the son of Allah-azwj?’ So Rasool-Allah-saww said: ‘These two are not alike because our-saww saying that Ibrahim-as is the Friend of Allah-azwj, rather it is a derivation from the (Khallat) neediness and the (Khullat) friendship. So rather, the ‘Khallat’, its meaning is the poverty and the destitution, and it has always been so that the friend was beggar (needy) to his-as Lord-azwj, and to Him-azwj he-as cut himself off (from others), and he-as was abstemious from other, turning away, needless.
وَ ذَلِكَ لَمَّا أُرِيدَ قَذْفُهُ فِي النَّارِ، فَرُمِيَ بِهِ فِي الْمَنْجَنِيقِ فَبَعَثَ اللَّهُ تَعَالَى جَبْرَئِيلَ ع وَ قَالَ لَهُ: أَدْرِكْ عَبْدِي. فَجَاءَهُ فَلَقِيَهُ فِي الْهَوَاءِ، فَقَالَ: كَلِّفْنِي مَا بَدَا لَكَ فَقَدْ بَعَثَنِي اللَّهُ لِنُصْرَتِكَ.
And that is when it was intended to throw him-as into the Fire, and they cast him-as in the catapult, So Allah-azwj the Exalted Sent Jibraeel-as and Said to him-as: “Be aware of My-azwj servant’. So he-as came and met him (Ibrahim-as) in the air and said to him: ‘Demand (from) me-as whatever comes to you-as, for Allah-azwj has Sent me-as to help you-as’.
فَقَالَ: بَلْ حَسْبِيَ اللَّهُ وَ نِعْمَ الْوَكِيلُ، إِنِّي لَا أَسْأَلُ غَيْرَهُ وَ لَا حَاجَةَ لِي إِلَّا إِلَيْهِ.
He-as said: ‘But, Sufficient is my-as Lord-azwj and the best Disposer (of affairs). I-as will not ask other than Him-azwj, nor is there any need for me-as except to Him-azwj’.
فَسَمَّاهُ خَلِيلَهُ أَيْ، فَقِيرَهُ وَ مُحْتَاجَهُ، وَ الْمُنْقَطِعَ إِلَيْهِ عَمَّنْ سِوَاهُ.
Thus, he-as was named as His-azwj Friend – i.e., beggar to Him-azwj and needy to Him-azwj, and the one cut off to Him-azwj from the ones besides Him-azwj.
وَ إِذَا جُعِلَ مَعْنَى ذَلِكَ مِنَ الْخُلَّةِ- وَ هُوَ أَنَّهُ قَدْ تَخَلَّلَ [بِهِ] مَعَانِيَهُ، وَ وَقَفَ عَلَى أَسْرَارٍ لَمْ يَقِفْ عَلَيْهَا غَيْرُهُ- كَانَ مَعْنَاهُ الْعَالِمَ بِهِ وَ بِأُمُورِهِ، وَ لَا يُوجِبُ ذَلِكَ تَشْبِيهَ اللَّهِ بِخَلْقِهِ،
And when the meaning of that was made to be from the friendship – and it is so that he-as was included together with Him-azwj, and stood upon such secrets which other had not stood upon these – its meaning is the knowledge with Him-azwj and with His-azwj Commands, and that does not obligate a resemblance of Allah-azwj with His-azwj creatures.
أَ لَا تَرَوْنَ أَنَّهُ إِذَا لَمْ يَنْقَطِعْ إِلَيْهِ لَمْ يَكُنْ خَلِيلَهُ وَ إِذَا لَمْ يَعْلَمْ بِأَسْرَارِهِ لَمْ يَكُنْ خَلِيلَهُ وَ أَنَّ مَنْ يَلِدُهُ الرَّجُلُ وَ إِنْ أَهَانَهُ وَ أَقْصَاهُ، لَمْ يَخْرُجْ عَنْ أَنْ يَكُونَ وَلَدَهُ لِأَنَّ مَعْنَى الْوِلَادَةِ قَائِمٌ.
Are you not seeing that, when he-as had not cut off (from others) to Him-azwj, did not happen to be His-azwj Friend, and when He-azwj did not Teach him-as His-azwj secrets, he-as did not happen to be His-azwj Friend? And that the one who is born of the man, and even if he insults him or throws him out, he would not exit from happening to be his son, because the meaning of the birth has been established.
ثُمَّ إِنْ وَجَبَ- لِأَنَّهُ قَالَ اللَّهُ: إِبْرَاهِيمُ خَلِيلِي- أَنْ تَقِيسُوا أَنْتُمْ فَتَقُولُوا: إِنَّ عِيسَى ابْنُهُ، وَجَبَ أَيْضاً كَذَلِكَ أَنْ تَقُولُوا لِمُوسَى: إِنَّهُ ابْنُهُ، فَإِنَّ الَّذِي مَعَهُ مِنَ الْمُعْجِزَاتِ- لَمْ يَكُنْ بِدُونِ مَا كَانَ مَعَ عِيسَى، فَقُولُوا إِنَّ مُوسَى أَيْضاً ابْنُهُ، وَ إِنَّهُ يَجُوزُ أَنْ تَقُولُوا عَلَى هَذَا الْمَعْنَى: شَيْخُهُ وَ سَيِّدُهُ وَ عَمُّهُ وَ رَئِيسُهُ وَ أَمِيرُهُ- كَمَا قَدْ ذَكَرْتُهُ لِلْيَهُودِ.
Then, it would obligate – because Allah-azwj Said: “Ibrahim-as is My-azwj Friend” – that you should be comparing and saying that Isa-as is His-azwj son. It would obligate as well, like that, that you should be saying for Musa-as that he-as is His-azwj son, for that which was with him-as from the miracles, did not happen to appear what was with Isa-as. So you should be saying that Musa-as is His-azwj son as well, and it would be allowed that you should be saying upon this meaning – his elder, and his chief, and his uncle, and his head, and his emir – just as I-saww have (already) mentioned to the Jews’.
فَقَالَ بَعْضُهُمْ: وَ فِي الْكُتُبِ الْمُنَزَّلَةِ أَنَّ عِيسَى قَالَ: أَذْهَبُ إِلَى أَبِي.
One of them said, ‘And in the Revealed Books, Isa-as said: ‘I-as am going to my-as Lord-azwj’’.
فَقَالَ رَسُولُ اللَّهِ ص: فَإِنْ كُنْتُمْ بِذَلِكَ الْكِتَابِ تَعْمَلُونَ، فَإِنَّ فِيهِ: «أَذْهَبُ إِلَى أَبِي وَ أَبِيكُمْ» فَقُولُوا: إِنَّ جَمِيعَ الَّذِينَ خَاطَبَهُمْ كَانُوا أَبْنَاءَ اللَّهِ، كَمَا كَانَ عِيسَى ابْنَهُ- مِنَ الْوَجْهِ الَّذِي كَانَ عِيسَى ابْنَهُ،
So Rasool-Allah-saww said: ‘If you are acting by that Book, so therein is, ‘I-as am going to my-as Father and your Father’. So he-as is saying that the entirety of those whom he-as was addressing to, they were sons of Allah-azwj, just as Isa-as was His-azwj son – from the aspect which Isa-as was His-azwj son.
ثُمَّ إِنَّ مَا فِي هَذَا الْكِتَابِ يُبْطِلُ عَلَيْكُمْ هَذَا [الْمَعْنَى] الَّذِي زَعَمْتُمْ أَنَّ عِيسَى مِنْ جِهَةِ الِاخْتِصَاصِ كَانَ ابْناً لَهُ، لِأَنَّكُمْ قُلْتُمْ: إِنَّمَا قُلْنَا: إِنَّهُ ابْنُهُ- لِأَنَّهُ تَعَالَى اخْتَصَّهُ بِمَا لَمْ يَخْتَصَّ بِهِ غَيْرَهُ، وَ أَنْتُمْ تَعْلَمُونَ أَنَّ الَّذِي خَصَّ بِهِ عِيسَى لَمْ يَخُصَّ بِهِ هَؤُلَاءِ الْقَوْمَ الَّذِينَ قَالَ لَهُمْ عِيسَى: «أَذْهَبُ إِلَى أَبِي وَ أَبِيكُمْ»
Then that which is in this Book invalidates against you this meaning which you are alleging, that Isa-as, from the aspect of the particularisation, was a son of His-azwj, because you said, ‘But rather, we are saying that he-as is His-azwj son because the Exalted Particularised him-as with what He-azwj did not Particularise others with it, and you are knowing (full well) that, that which Isa-as was Particularised with, those people were not particularised with, those to whom Isa-as said: ‘I-as am going to my-as Father and your Father’.
فَبَطَلَ أَنْ يَكُونَ الِاخْتِصَاصُ لِعِيسَى، لِأَنَّهُ قَدْ ثَبَتَ عِنْدَكُمْ بِقَوْلِ عِيسَى لِمَنْ لَمْ يَكُنْ لَهُ مِثْلُ اخْتِصَاصِ عِيسَى، وَ أَنْتُمْ إِنَّمَا حَكَيْتُمْ لَفْظَةَ عِيسَى وَ تَأَوَّلْتُمُوهَا عَلَى غَيْرِ وَجْهِهَا لِأَنَّهُ إِذَا قَالَ: «أَبِي وَ أَبِيكُمْ» فَقَدْ أَرَادَ غَيْرَ مَا ذَهَبْتُمْ إِلَيْهِ وَ نَحَلْتُمُوهُ،
Thus, it invalidates that the particularisation happens to be (only) for Isa-as, because it has been proved in your presence by the words of Isa-as to the one who happened to have for him the particularisation of Isa-as, and you all, are rather relating the words of Isa-as and are interpreting it upon other than its (correct) aspect. Because when he-as said: ‘My-as Father and your Father’, so he-as intended another (someone else) he-as would be going to, and you are discrediting him-as.
وَ مَا يُدْرِيكُمْ لَعَلَّهُ عَنَى: أَذْهَبُ إِلَى آدَمَ وَ إِلَى نُوحٍ إِنَّ اللَّهَ يَرْفَعُنِي إِلَيْهِمْ وَ يَجْمَعُنِي مَعَهُمْ، وَ آدَمُ أَبِي وَ أَبُوكُمْ وَ كَذَلِكَ نُوحٌ، بَلْ مَا أَرَادَ غَيْرَ هَذَا
And what would make you realise? Perhaps he-as meant: ‘I-as am going to Adam-as, and to Noah-as. Allah-azwj would Raise me-as to them-as, and Gather me-as with them-as. And Adam-as is my-as father and your father, and like that is Noah-as’. But, (in fact), he-as did not intend other than this’.
قَالَ: فَسَكَتَتِ النَّصَارَى، وَ قَالُوا: مَا رَأَيْنَا كَالْيَوْمِ مُجَادِلًا وَ لَا مُخَاصِماً وَ سَنَنْظُرُ فِي أُمُورِنَا.
He (Imam Hassan Al-Askari-asws) said: ‘So the Christians were silenced, and they said, ‘We have not seen like today, neither a debater nor a disputant, and we will be looking into our matter’.
ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الدَّهْرِيَّةِ فَقَالَ: وَ أَنْتُمْ فَمَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ الْأَشْيَاءَ لَا بَدْءَ لَهَا- وَ هِيَ دَائِمَةٌ لَمْ تَزَلْ، وَ لَا تَزَالُ
Then Rasool-Allah-saww faced towards the eternalists, and he-saww said: ‘And you, so what is that which you are calling to – their word that the things, there in an inevitability for these (to exist), and these are perpetual, neither having ceased to exist nor will they be ceasing to exist?’
فَقَالُوا: لِأَنَّا لَا نَحْكُمُ إِلَّا بِمَا نُشَاهِدُ، وَ لَمْ نَجِدْ لِلْأَشْيَاءِ حَدَثاً- فَحَكَمْنَا بِأَنَّهَا لَمْ تَزَلْ وَ لَمْ نَجِدْ لَهَا انْقِضَاءً وَ لَا فَنَاءً فَحَكَمْنَا بِأَنَّهَا لَا تَزَالُ.
So they said, ‘Because we do not decide except with what we witness, and we do not find the things as newly occurring. Thus, it is our decision that these did not cease to exist, and we do not find an expiry for these, nor a perishing, thus we decided that these will not cease to exist’.
فَقَالَ رَسُولُ اللَّهِ ص: أَ فَوَجَدْتُمْ لَهَا قَدَماً، أَمْ وَجَدْتُمْ لَهَا بَقَاءً أَبَدَ الْآبَادِ فَإِنْ قُلْتُمْ: إِنَّكُمْ قَدْ وَجَدْتُمْ ذَلِكَ- أَثْبَتُّمْ لِأَنْفُسِكُمْ أَنَّكُمْ لَمْ تَزَالُوا عَلَى هَيْئَتِكُمْ- وَ عُقُولِكُمْ بِلَا نِهَايَةٍ، وَ لَا تَزَالُونَ كَذَلِكَ- وَ لَئِنْ قُلْتُمْ هَذَا دَفَعْتُمُ الْعَيَانَ- وَ كَذَّبَكُمْ الْعَالِمُونَ الَّذِينَ يُشَاهِدُونَكُمْ.
So Rasool-Allah-saww said: ‘Did you find the eternality for it or did you find the perpetual remaining for it, for ever and ever? For if you were to say that you have found that as proven for yourselves – then you have neither cease to be upon your lives and your intellects without a ending, nor would be ceasing to be like that. And if you are saying this, you are repelling your eye witnessing and would be lying, knowing that which you are witnessing’.
قَالُوا: بَلْ لَمْ نُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْآبَادِ.
They said, ‘But we neither witnessed an eternality for these, nor a perpetual remaining for ever and ever (as we have a short life-span)’.
قَالَ رَسُولُ اللَّهِ ص: فَلِمَ صِرْتُمْ بِأَنْ تَحْكُمُوا بِالْقِدَمِ وَ الْبَقَاءِ دَائِماً لِأَنَّكُمْ لَمْ تُشَاهِدُوا حُدُوثَهَا، وَ انْقِضَاءَهَا- أَوْلَى مِنْ تَارِكِ التَّمَيُّزِ لَهَا مِثْلُكُمْ، يَحْكُمُ لَهَا بِالْحُدُوثِ وَ الِانْقِضَاءِ وَ الِانْقِطَاعِ- لِأَنَّهُ لَمْ يُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْآبَادِ.
Rasool-Allah-saww said: ‘Then why did you become convinced with the eternality and the perpetual remaining, because you did not witness its coming into being and its expiry? Does it make you higher than the neglecter of the differentiation of it like you (when) he decided for it with the newly occurrence and the expiry and the termination, because he did not witness for it an eternality nor a perpetual remaining forever and ever?
أَ وَ لَسْتُمْ تُشَاهِدُونَ اللَّيْلَ وَ النَّهَارَ وَ أَحَدُهُمَا بَعْدَ الْآخَرِ فَقَالُوا: نَعَمْ. فَقَالَ: أَ تَرَوْنَهُمَا لَمْ يَزَالا وَ لَا يَزَالانِ فَقَالُوا: نَعَمْ. قَالَ: أَ فَيَجُوزُ عِنْدَكُمْ اجْتِمَاعُ اللَّيْلِ وَ النَّهَارِ فَقَالُوا: لَا.
Aren’t you witnessing the night and the day, and one of them is after the other?’ They said, ‘Yes’. So he-saww said: ‘Are you seeing these two as neither having ceased to exist nor will they both be ceasing to exist?’ They said, ‘Yes’. He-saww said: ‘So is it allowed in your presence, the gathering of the night and day (at the same time)?’ They said, ‘No’.
فَقَالَ ص: فَإِذاً يَنْقَطِعُ أَحَدُهُمَا عَنِ الْآخَرِ فَيَسْبِقُ أَحَدُهُمَا، وَ يَكُونُ الثَّانِي جَارِياً بَعْدَهُ. قَالُوا: كَذَلِكَ هُوَ. فَقَالَ: قَدْ حَكَمْتُمْ بِحُدُوثِ مَا تَقَدَّمَ مِنْ لَيْلٍ وَ نَهَارٍ لَمْ تُشَاهِدُوهُمَا، فَلَا تُنْكِرُوا لِلَّهِ قُدْرَةً
So he-saww said: ‘So when one of the two is cut off from the other, then one precedes the other, and the second happens to be flowing after it’. They said, ‘Like that, it is’. He-saww said: ‘You have decided with the newly occurrence of what precedes from night and day not having witnessed these two, therefore you cannot be denying an Ability for Allah-azwj’.
ثُمَّ قَالَ ص: أَ تَقُولُونَ مَا قَبْلَكُمْ مِنَ اللَّيْلِ وَ النَّهَارِ- مُتَنَاهٍ أَمْ غَيْرُ مُتَنَاهٍ فَإِنْ قُلْتُمْ: غَيْرُ مُتَنَاهٍ- فَكَيْفَ وَصَلَ إِلَيْكُمْ آخِرٌ بِلَا نِهَايَةٍ لِأَوَّلِهِ وَ إِنْ قُلْتُمْ: إِنَّهُ مُتَنَاهٍ فَقَدْ كَانَ وَ لَا شَيْءَ مِنْهُمَا بِقَدِيمٍ. قَالُوا: نَعَمْ.
Then he-saww said: ‘Are you saying what is before you from the night and the day as being finite or without finite (infinite)? So if you say (it is) infinite, then how did the other one come to you without an ending of the first? And if you say it finite, then it has been so and nothing from these two existed before’. They said, ‘Yes’.
قَالَ لَهُمْ: أَ قُلْتُمْ إِنَّ الْعَالَمَ قَدِيمٌ لَيْسَ بِمُحْدَثٍ- وَ أَنْتُمْ عَارِفُونَ بِمَعْنَى مَا أَقْرَرْتُمْ بِهِ، وَ بِمَعْنَى مَا جَحَدْتُمُوهُ قَالُوا: نَعَمْ.
He-saww said to them: ‘Are you saying that the universe is eternal, not newly occurring, and you are recognising of what I-saww am reiterating with, and the meaning of what you are rejecting?’ They said, ‘Yes’.
قَالَ رَسُولُ اللَّهِ ص: فَهَذَا الَّذِي نُشَاهِدُهُ مِنَ الْأَشْيَاءِ- بَعْضُهَا إِلَى بَعْضٍ مُفْتَقِرٌ، لِأَنَّهُ لَا قِوَامَ لِلْبَعْضِ إِلَّا بِمَا يَتَّصِلُ بِهِ، أَ لَا تَرَى أَنَّ الْبِنَاءَ مُحْتَاجٌ بَعْضُ أَجْزَائِهِ إِلَى بَعْضٍ- وَ إِلَّا لَمْ يَتَّسِقْ، وَ لَمْ يَسْتَحْكِمْ، وَ كَذَلِكَ سَائِرُ مَا تَرَوْنَ.
Rasool-Allah-saww said: ‘So this which we tend to witness from the things – some of them being lacking to the others (being dependent on it), because there is no establishment of some except with what it is linked with (to another thing). Do you not see that the construction, some of its parts are needy to its other (parts), or else it would not be coherent and not be stronger? And like that is the rest of what you are seeing’.
وَ قَالَ ص: فَإِذَا كَانَ هَذَا الْمُحْتَاجُ- بَعْضُهُ إِلَى بَعْضٍ لِقُوَّتِهِ وَ تَمَامِهِ- هُوَ الْقَدِيمَ، فَأَخْبِرُونِي أَنْ لَوْ كَانَ مُحْدَثاً كَيْفَ كَانَ يَكُونُ وَ مَا ذَا كَانَتْ تَكُونُ صِفَتُهُ
And he-saww said: ‘So when this needy one – some of it to some for its strength and its completion – it is the eternal, then inform me, if it was newly occurring (temporal), how did it happen to be and what is that which happened to be its attributes?’
قَالَ: فَبُهِتُوا [وَ تَحَيَّرُوا] وَ عَلِمُوا أَنَّهُمْ لَا يَجِدُونَ لِلْمُحْدَثِ صِفَةً يَصِفُونَهُ بِهَا إِلَّا وَ هِيَ مَوْجُودَةٌ فِي هَذَا الَّذِي زَعَمُوا أَنَّهُ قَدِيمٌ، فَوَجَمُوا وَ قَالُوا: سَنَنْظُرُ فِي أَمْرِنَا.
He (Imam Hassan Al-Askari-asws) said: ‘So they were astounded and confused, and they knew that they cannot find an attribute for a temporal (newly occurred thing) they can attribute it with, except and it would be existent in this which they are alleging that it is eternal. So they were dumbfounded and said, ‘We shall look into our matter’.
ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا: النُّورُ وَ الظُّلْمَةُ هُمَا الْمُدَبِّرَانِ- فَقَالَ: وَ أَنْتُمْ فَمَا الَّذِي دَعَاكُمْ إِلَى مَا قُلْتُمُوهُ مِنْ هَذَا
Then Rasool-Allah-saww turned to the dualists – those who were saying that the light and the darkness, these two are the governing forces (in the universe), and he-saww said: ‘And you, so what is that which called you to, what you said from this?’
فَقَالُوا: لِأَنَّا وَجَدْنَا الْعَالَمَ صِنْفَيْنِ: خَيْراً وَ شَرّاً، وَ وَجَدْنَا الْخَيْرَ ضِدَّ الشَّرِّ، فَأَنْكَرْنَا أَنْ يَكُونَ فَاعِلٌ [وَاحِدٌ] يَفْعَلُ الشَّيْءَ وَ ضِدَّهُ، بَلْ لِكُلِّ وَاحِدٍ مِنْهُمَا فَاعِلٌ، أَ لَا تَرَى أَنَّ الثَّلْجَ مُحَالٌ أَنْ يُسَخِّنَ- كَمَا أَنَّ النَّارَ مُحَالٌ أَنْ تُبَرِّدَ، فَأَثْبَتْنَا لِذَلِكَ صَانِعَيْنِ قَدِيمَيْنِ: ظُلْمَةً وَ نُوراً.
So they said, ‘Because we found the universe as being of two types – good and evil, and we found the good as opposite of the evil. Therefore, we are denying that there would happen to be one doer who would do the thing and (as well as) it’s opposite. But, for every one of these, there is a doer. Are you-saww not seeing that the ice, it is impossible that it heats up, just as the fire, it is impossible that it cools? So we are proving due to that, the two doers, both eternal – darkness and light’.
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص: أَ فَلَسْتُمْ قَدْ وَجَدْتُمْ سَوَاداً وَ بَيَاضاً، وَ حُمْرَةً وَ صُفْرَةً وَ خُضْرَةً وَ زُرْقَةً وَ كُلُّ وَاحِدَةٍ ضِدٌّ لِسَائِرِهَا- لِاسْتِحَالَةِ اجْتِمَاعِ اثْنَيْنِ مِنْهُمَا فِي مَحَلٍّ وَاحِدٍ، كَمَا كَانَ الْحَرُّ وَ الْبَرْدُ ضِدَّيْنِ- لِاسْتِحَالَةِ اجْتِمَاعِهِمَا فِي مَحَلٍّ وَاحِدٍ قَالُوا: نَعَمْ.
So Rasool-Allah-saww said to them: ‘But, aren’t you finding blackness and (along) with whiteness, and redness, and yellowness, and greenness, and blueness, and each one is opposite to the rest of it – it being impossible for the gathering of two of these in one place, just as it was for the heat and the cold, two opposites – due to the impossibility of the gathering of two in one place?’ They said, ‘Yes’.
قَالَ: فَهَلَّا أَثْبَتُّمْ بِعَدَدِ كُلِّ لَوْنٍ صَانِعاً قَدِيماً- لِيَكُونَ فَاعِلُ كُلِّ ضِدٍّ مِنْ هَذِهِ الْأَلْوَانِ غَيْرَ فَاعِلِ الضِّدِّ الْآخَرِ!
He-saww said: ‘So why are you not proving, by the number of every colour, an Eternal Maker – in order for there to happen to be a doer of every opposite of these colours, another doer, opposite to the other!’
قَالَ: فَسَكَتُوا.
He (Imam Hassan Al-Askari-asws) said: ‘And they were silent’.
ثُمَّ قَالَ: وَ كَيْفَ اخْتَلَطَ النُّورُ وَ الظُّلْمَةُ، وَ هَذَا مِنْ طَبْعِهِ الصُّعُودُ، وَ هَذِهِ مِنْ طَبْعِهَا النُّزُولُ أَ رَأَيْتُمْ لَوْ أَنَّ رَجُلًا أَخَذَ شَرْقاً يَمْشِي إِلَيْهِ- وَ الْآخَرَ غَرْباً أَ كَانَ يَجُوزُ [عِنْدَكُمْ] أَنْ يَلْتَقِيَا- مَا دَامَا سَائِرَيْنِ عَلَى وُجُوهِهِمَا قَالُوا: لَا.
Then he-saww said: ‘And how do the light and the darkness mingle, and this is from the opposite nature of it, and this is from its nature of the removal (of the other)? Are you not seeing, if a man were to take to (the direction of) east and walks towards it, and the other (towards the) west, would it be allowed in your presence that they would (ever) meet – for as long as they are both going upon their (respective) directions?’ They said, ‘No’.
قَالَ: فَوَجَبَ أَنْ لَا يَخْتَلِطَ النُّورُ وَ الظُّلْمَةُ، لِذَهَابِ كُلِّ وَاحِدٍ مِنْهُمَا فِي غَيْرِ جِهَةِ الْآخَرِ، فَكَيْفَ حَدَثَ هَذَا الْعَالَمُ- مِنِ امْتِزَاجِ مَا هُوَ مُحَالٌ أَنْ يَمْتَزِجَ بَلْ هُمَا مُدَبَّرَانِ جَمِيعاً مَخْلُوقَانِ،
He-saww said: ‘So it obligates that the light and the darkness cannot mingle, due to the removal of each one of them in other than the aspect of the other one. So how did this universe come into being, from the mixture of what is impossible to be mixed. But they two are both Masterminded together, both Created’.
فَقَالُوا: سَنَنْظُرُ فِي أُمُورِنَا.
They said, ‘We shall look into our matter’.
ثُمَّ أَقْبَلَ عَلَى مُشْرِكِي الْعَرَبِ فَقَالَ: وَ أَنْتُمْ فَلِمَ عَبَدْتُمُ الْأَصْنَامَ مِنْ دُونِ اللَّهِ فَقَالُوا: نَتَقَرَّبُ بِذَلِكَ إِلَى اللَّهِ تَعَالَى.
Then he-saww turned towards the Arab polytheists, and he-saww said: ‘And you, so why are you worshipping your idols besides Allah-azwj?’ They said, ‘We draw closer to Allah-azwj Exalted by that’.
فَقَالَ: أَ وَ هِيَ سَامِعَةٌ مُطِيعَةٌ لِرَبِّهَا، عَابِدَةٌ لَهُ، حَتَّى تَتَقَرَّبُوا بِتَعْظِيمِهَا إِلَى اللَّهِ قَالُوا: لَا.
So he-saww said: ‘And are these hearing, obedient to their Lord-azwj, worshipping to Him-azwj, until you are drawing closer to Allah-azwj due to their greatness?’ They said, ‘No’.
قَالَ: فَأَنْتُمُ الَّذِينَ تَنْحِتُونَهَا بِأَيْدِيكُمْ [قَالُوا: نَعَمْ. قَالَ:] فَلَأَنْ تَعْبُدَكُمْ هِيَ- لَوْ كَانَ يَجُوزُ مِنْهَا الْعِبَادَةُ- أَحْرَى مِنْ أَنْ تَعْبُدُوهَا إِذَا لَمْ يَكُنْ أَمَرَكُمْ بِتَعْظِيمِهَا- مَنْ هُوَ الْعَارِفُ بِمَصَالِحِكُمْ وَ عَوَاقِبِكُمْ- وَ الْحَكِيمُ فِيمَا يُكَلِّفُكُمْ
He-saww said: ‘So you have sculpted these with your own hands?’ They said, ‘Yes’. He-saww said: ‘So if these were to worship you (instead) – if the worshipping was allowed from these – would be more likely than if you were to worship these, when you have not been Commanded with revering them by the One-azwj Who is the Recogniser of your betterment and your consequences, and the Wise in what He-azwj Encumbers you all (with)’.
قَالَ: فَلَمَّا قَالَ رَسُولُ اللَّهِ ص هَذَا اخْتَلَفُوا: فَقَالَ بَعْضُهُمْ: إِنَّ اللَّهَ قَدْ يَحُلُّ فِي هَيَاكِلِ رِجَالٍ- كَانُوا عَلَى هَذِهِ الصُّوَرِ الَّتِي صَوَّرْنَاهَا، فَصَوَّرْنَا هَذِهِ، نُعَظِّمُهَا لِتَعْظِيمِنَا تِلْكَ الصُّوَرَ الَّتِي حَلَّ فِيهَا رَبُّنَا.
He (Imam Hassan Al-Askari-asws) said: ‘So when Rasool-Allah-saww said this, they differed. Some of them said, ‘Allah-azwj had Permeated into the body of these men – who used to be upon these images which we have caricatured. So we caricatured these to revere them due to our revering those images in which our Lord-azwj had Entered into’.
وَ قَالَ آخَرُونَ مِنْهُمْ: إِنَّ هَذِهِ صُوَرُ أَقْوَامٍ سَلَفُوا كَانُوا مُطِيعِينَ لِلَّهِ قَبْلَنَا، فَمَثَّلْنَا صُوَرَهُمْ وَ عَبَدْنَاهَا تَعْظِيماً لِلَّهِ.
And the others from them said, ‘These are images of an ancient people who were obedient to Allah-azwj before us. So we resembled these images and we worship these in reverence to Allah-azwj’.
وَ قَالَ آخَرُونَ [مِنْهُمْ]: إِنَّ اللَّهَ لَمَّا خَلَقَ آدَمَ، وَ أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ، كُنَّا نَحْنُ أَحَقَّ بِالسُّجُودِ لِآدَمَ مِنَ الْمَلَائِكَةِ، فَفَاتَنَا ذَلِكَ، فَصَوَّرْنَا صُورَتَهُ فَسَجَدْنَا لَهَا- تَقَرُّباً إِلَى اللَّهِ- كَمَا تَقَرَّبَتِ الْمَلَائِكَةُ بِالسُّجُودِ لِآدَمَ إِلَى اللَّهِ تَعَالَى،
And the others from them said, ‘When Allah-azwj Created Adam-as and Commanded the Angels with performing the Sajdas to him-as, then we became more rightful with the Sajda to Adam-as than the Angels were. But, that was lost to us. So we caricatured these images, and we perform Sajda to these – to draw closer to Allah-azwj – just as the Angels drew closer to Allah-azwj the Exalted with the Sajdas to Adam-as.
وَ كَمَا أُمِرْتُمْ بِالسُّجُودِ- بِزَعْمِكُمْ- إِلَى جِهَةِ مَكَّةَ فَفَعَلْتُمْ، ثُمَّ نَصَبْتُمْ فِي غَيْرِ ذَلِكَ الْبَلَدِ [بِأَيْدِيكُمْ] مَحَارِيبَ سَجَدْتُمْ إِلَيْهَا، وَ قَصَدْتُمُ الْكَعْبَةَ لَا مَحَارِيبَكُمْ، وَ قَصْدُكُمْ فِي الْكَعْبَةِ إِلَى اللَّهِ تَعَالَى لَا إِلَيْهَا.
And just as you-saww have been Commanded with the Sajda – by your-saww claim – to the direction of Makkah, so you did. Then you (Muslims) established with your own hands, prayer niches in other countries to perform Sajda towards it, and you are aiming at the Kabah, not at your prayer niches, and your aim in the Kabah is to Allah-azwj the Exalted, not to it’.
فَقَالَ رَسُولُ اللَّهِ ص: أَخْطَأْتُمُ الطَّرِيقَ وَ ضَلَلْتُمْ، أَمَّا أَنْتُمْ- وَ هُوَ ص يُخَاطِبُ الَّذِينَ قَالُوا: إِنَّ اللَّهَ يَحُلُّ فِي هَيَاكِلِ رِجَالٍ- كَانُوا عَلَى هَذِهِ الصُّوَرِ الَّتِي صَوَّرْنَاهَا، فَصَوَّرْنَا هَذِهِ نُعَظِّمُهَا لِتَعْظِيمِنَا لِتِلْكَ الصُّوَرِ- الَّتِي حَلَّ فِيهَا رَبُّنَا- فَقَدْ وَصَفْتُمْ رَبَّكُمْ بِصِفَةِ الْمَخْلُوقَاتِ، أَ وَ يَحُلُّ رَبُّكُمْ فِي شَيْءٍ حَتَّى يُحِيطَ بِهِ ذَلِكَ الشَّيْءُ فَأَيُّ فَرْقٍ بَيْنَهُ إِذَنْ وَ بَيْنَ سَائِرِ مَا يَحُلُّ فِيهِ- مِنْ لَوْنِهِ وَ طَعْمِهِ وَ رَائِحَتِهِ وَ لِينِهِ وَ خُشُونَتِهِ وَ ثِقْلِهِ وَ خِفَّتِهِ
So Rasool-Allah-saww said: ‘You have erred the way and strayed. As for you’ – and he-saww was addressing those who had said that Allah-azwj Permeated into the framework of the men who used to be upon these images which we have caricatured, so we are caricaturing these, revering them due to our reverence to those images – in which our Lord-azwj had Permeated into – ‘So you have attributed your Lord-azwj with the attributes of the created beings. Can your Lord-azwj Permeate into something until He-azwj would be encompassed by that thing? So which difference would be between Him-azwj then, and between the rest of whatever He-azwj Permeated into – from its colour, and its taste, and its smell, and its softness, and its coarseness, and its heaviness, and its lightness?
وَ لِمَ صَارَ (هَذَا الْمَحْلُولُ) فِيهِ مُحْدَثاً وَ ذَلِكَ قَدِيماً- دُونَ أَنْ يَكُونَ ذَلِكَ مُحْدَثاً وَ هَذَا قَدِيماً- وَ كَيْفَ يَحْتَاجُ إِلَى الْمَحَالِّ مَنْ لَمْ يَزَلْ قَبْلَ الْمَحَالِّ- وَ هُوَ عَزَّ وَ جَلَّ لَا يَزَالُ كَمَا لَمْ يَزَلْ فَإِذَا وَصَفْتُمُوهُ بِصِفَةِ الْمُحْدَثَاتِ فِي الْحُلُولِ- فَقَدْ لَزِمَكُمْ أَنْ تَصِفُوهُ بِالزَّوَالِ [وَ الْحُدُوثِ].
And why did this permeated one, in which was a newly occurring event, and that was Eternal – besides from that one becoming newly occurring and this one eternal? And how did He-azwj become needy to the permeation of one who did not exist before the permeation – and He-azwj is the Mighty and Majestic, not having been non-existent just as He-azwj will not be non-existent (in the future). So when you attribute Him-azwj with the attributes of the newly occurring one during the permeation – so it has necessitated you all that you should be attributing Him-azwj with the non-existence and the coming into being.
وَ أَمَّا مَا وَصَفْتُمُوهُ بِالزَّوَالِ وَ الْحُدُوثِ فَصِفُوهُ بِالْفَنَاءِ، فَإِنَّ ذَلِكَ أَجْمَعَ مِنْ صِفَاتِ الْحَالِّ وَ الْمَحْلُولِ فِيهِ، وَ جَمِيعُ ذَلِكَ يُغَيِّرُ الذَّاتَ، فَإِنْ (جَازَ أَنْ يَتَغَيَّرَ) ذَاتُ الْبَارِي تَعَالَى- بِحُلُولِهِ فِي شَيْءٍ جَازَ أَنْ يَتَغَيَّرَ بِأَنْ يَتَحَرَّكَ وَ يَسْكُنَ وَ يَسْوَدَّ وَ يَبْيَضَّ وَ يَحْمَرَّ وَ يَصْفَرَّ- وَ تَحُلَّهُ الصِّفَاتُ الَّتِي تَتَعَاقَبُ عَلَى الْمَوْصُوفِ بِهَا- حَتَّى يَكُونَ فِيهِ جَمِيعُ صِفَاتِ الْمُحْدَثِينَ، وَ يَكُونَ مُحْدَثاً- عَزَّ اللَّهُ تَعَالَى عَنْ ذَلِكَ-
And as for what you are attributing Him-azwj with the non-existence and the new occurrence, so attribute Him-azwj with the perishing (then), for that is the total from the attributes of the permeating one and the permeated one in it. And the entirety of that is the changing of the self. So if it is allowed that the Self of the Maker, the Exalted be changed – by His-azwj Permeating into a thing, it would be allowed that He-azwj Changes, by movement, and stillness, and blackness, and whiteness, and redness, and yellowness – and the permeation of the attributes which would be a consequence upon the one attributed with these – until there would happen to be in Him-azwj the entirety of the attributes of the temporal beings, and He-azwj would end up being temporal. (Surely) Allah-azwj the Exalted is Mightier than that’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: فَإِذَا بَطَلَ مَا ظَنَنْتُمُوهُ مِنْ أَنَّ اللَّهَ يَحُلُّ فِي شَيْءٍ- فَقَدْ فَسَدَ مَا بَنَيْتُمْ عَلَيْهِ قَوْلَكُمْ.
Then Rasool-Allah-saww said: ‘So then it invalidates what you are thinking of that Allah-azwj Permeates into something. Thus, you have spoilt what you had built your words upon’.
قَالَ: فَسَكَتَ الْقَوْمُ، وَ قَالُوا: سَنَنْظُرُ فِي أُمُورِنَا.
He (Imam Hassan Al-Askari-asws) said: ‘So the group was silent, and they said, ‘We shall look into our matter’.
ثُمَّ أَقْبَلَ عَلَى الْفَرِيقِ الثَّانِي فَقَالَ لَهُمْ: أَخْبِرُونَا عَنْكُمْ إِذَا عَبَدْتُمْ صُوَرَ مَنْ كَانَ يَعْبُدُ اللَّهَ- فَسَجَدْتُمْ لَهَا وَ صَلَّيْتُمْ، فَوَضَعْتُمُ الْوُجُوهَ الْكَرِيمَةَ عَلَى التُّرَابِ- بِالسُّجُودِ لَهَا- فَمَا الَّذِي أَبْقَيْتُمْ لِرَبِّ الْعَالَمِينَ أَ مَا عَلِمْتُمْ أَنَّ مِنْ حَقِّ مَنْ يَلْزَمُ تَعْظِيمُهُ وَ عِبَادَتُهُ أَنْ لَا يُسَاوَى بِهِ عَبْدُهُ
Then he-saww turned towards the second group, and he-saww said to them: ‘Inform me-saww from your selves. When you worship an image of the one who used to worship Allah-azwj – and you perform Sajda to it and pray, and you place the honourable faces upon the soil – by the Sajda to it – so what is that which you are keeping for the Lord-azwj of the worlds? Do you not know that from a Right of the One-azwj necessitating His-azwj Reverence and His-azwj worship is that He-azwj should not be equalled with His-azwj servant?
أَ رَأَيْتُمْ مَلِكاً عَظِيماً إِذَا سَاوَيْتُمُوهُ بِعَبِيدِهِ- فِي التَّعْظِيمِ وَ الْخُشُوعِ وَ الْخُضُوعِ- أَ يَكُونُ فِي ذَلِكَ وَضْعٌ لِلْكَبِيرِ- كَمَا يَكُونُ زِيَادَةً فِي تَعْظِيمِ الصَّغِيرِ فَقَالُوا: نَعَمْ.
Do you not see that when a great king is equalled with his slaves – in the reverence, and the fear, and the humbleness – does it not happen to be in that a lowering of the great one, and just as it would happen to be an increase in the reverence of the small one?’ They said, ‘Yes’.
قَالَ: أَ فَلَا تَعْلَمُونَ أَنَّكُمْ مِنْ حَيْثُ تُعَظِّمُونَ اللَّهَ- بِتَعْظِيمِ صُوَرِ عِبَادِهِ الْمُطِيعِينَ لَهُ تَزِرُونَ عَلَى رَبِّ الْعَالَمِينَ
He-saww said: ‘Are you not knowing that you from where you are revering Allah-azwj, by revering images of obedient servants of His-azwj, you are falsifying upon the Lord-azwj of the worlds?’
قَالَ: فَسَكَتَ الْقَوْمُ بَعْدَ أَنْ قَالُوا: سَنَنْظُرُ فِي أُمُورِنَا.
He (Imam Hassan Al-Askari-asws) said: ‘So the group was silent after they said, ‘We shall look into our matter’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِلْفَرِيقِ الثَّالِثِ: لَقَدْ ضَرَبْتُمْ لَنَا مَثَلًا، وَ شَبَّهْتُمُونَا بِأَنْفُسِكُمْ وَ لَا سَوَاءَ، وَ ذَلِكَ أَنَّا عِبَادُ اللَّهِ مَخْلُوقُونَ مَرْبُوبُونَ- نَأْتَمِرُ لَهُ فِيمَا أَمَرَنَا، وَ نَنْزَجِرُ عَمَّا زَجَرَنَا، وَ نَعْبُدُهُ مِنْ حَيْثُ يُرِيدُهُ مِنَّا،
Then Rasool-Allah-saww said to the third group: ‘You have struck an example for us (Muslims), and you resembled us with yourselves, and we are not the same; and that is because we are servants of Allah-azwj, Created, Nourished. We carry out His-azwj Commands in whatever He-azwj Commands us, and we enjoin about whatever He-azwj Enjoined us with, and we worship Him-azwj from wherever He-azwj Wants from us to.
فَإِذَا أَمَرَنَا بِوَجْهٍ مِنَ الْوُجُوهِ أَطَعْنَاهُ- وَ لَمْ نَتَعَدَّ إِلَى غَيْرِهِ مِمَّا لَمْ يَأْمُرْنَا وَ لَمْ يَأْذَنْ لَنَا، لِأَنَّا لَا نَدْرِي لَعَلَّهُ [إِنْ] أَرَادَ مِنَّا الْأَوَّلَ فَهُوَ يَكْرَهُ الثَّانِيَ، وَ قَدْ نَهَانَا أَنْ نَتَقَدَّمَ بَيْنَ يَدَيْهِ،
So when He-azwj Commanded us with a direction from the directions, we obeyed Him-azwj, and we did not exceed to other than it from what He-azwj did not Command us and did not Permit for us-saww, because we-saww do not know perhaps He-azwj Intended from us the first, so He-azwj Disliked the second, and He-azwj has Forbidden us that we should precede of Him-azwj.
فَلَمَّا أَمَرَنَا أَنْ نَعْبُدَهُ بِالتَّوَجُّهِ إِلَى الْكَعْبَةِ أَطَعْنَا، ثُمَّ أَمَرَنَا بِعِبَادَتِهِ بِالتَّوَجُّهِ نَحْوَهَا- فِي سَائِرِ الْبُلْدَانِ الَّتِي نَكُونُ بِهَا فَأَطَعْنَا، فَلَمْ نَخْرُجْ فِي شَيْءٍ مِنْ ذَلِكَ مِنِ اتِّبَاعِ أَمْرِهِ،
So when He-azwj Commanded us that we worship Him-azwj with the direction towards the Kabah, we obeyed. Then He-azwj Commanded us with worshipping Him-azwj with the direction towards it – in the rest of the countries which we happen to be in. So we obeyed. Thus, we did not exit, with regards to anything from that, from following His-azwj Commands.
وَ اللَّهُ عَزَّ وَ جَلَّ حَيْثُ أَمَرَ بِالسُّجُودِ لِآدَمَ لَمْ يَأْمُرْ بِالسُّجُودِ لِصُورَتِهِ الَّتِي هِيَ غَيْرُهُ، فَلَيْسَ لَكُمْ أَنْ تَقِيسُوا ذَلِكَ عَلَيْهِ، لِأَنَّكُمْ لَا تَدْرُونَ لَعَلَّهُ يَكْرَهُ مَا تَفْعَلُونَ- إِذْ لَمْ يَأْمُرْكُمْ بِهِ.
And Allah-azwj Mighty and Majestic, when He-azwj Commanded with the Sajdas to Adam-as, did not Command with the Sajdas to his-as image which it other than him-as. Therefore, it is not for you all that you should be comparing that upon Him-azwj, because you are not knowing, perhaps He-azwj Dislikes what you are doing – when He-azwj did not Command you with it (specifically)’.
وَ قَالَ لَهُمْ رَسُولُ اللَّهِ ص أَ رَأَيْتُمْ لَوْ أَذِنَ لَكُمْ رَجُلٌ دُخُولَ دَارِهِ يَوْماً بِعَيْنِهِ أَ لَكُمْ أَنْ تَدْخُلُوهَا بَعْدَ ذَلِكَ بِغَيْرِ أَمْرِهِ أَوْ لَكُمْ أَنْ تَدْخُلُوا دَاراً لَهُ أُخْرَى مِثْلَهَا بِغَيْرِ أَمْرِهِ أَوْ وَهَبَ لَكُمْ رَجُلٌ ثَوْباً مِنْ ثِيَابِهِ، أَوْ عَبْداً مِنْ عَبِيدِهِ، أَوْ دَابَّةً مِنْ دَوَابِّهِ، أَ لَكُمْ أَنْ تَأْخُذُوا ذَلِكَ [قَالُوا: نَعَمْ. قَالَ:] فَإِنْ لَمْ تَأْخُذُوهُ، أَخَذْتُمْ آخَرَ مِثْلَهُ قَالُوا: لَا، لِأَنَّهُ لَمْ يَأْذَنْ لَنَا فِي الثَّانِي- كَمَا أَذِنَ لَنَا فِي الْأَوَّلِ.
And Rasool-Allah-saww said to them: ‘Are you seeing, if he a man were to permit you the entry into his house for one particular day, would it be for you that you keep entering it after that without his instruction, or for you to be entering another house of his similarly without his instructions? Of if a man were to gift you clothes from his clothes, or a slave from his slaves, or an animal from his animals, would it be for you that you should be taking that?’ They said, ‘Yes’. He-saww said: ‘But if you do not take it, and (instead) take another like it?’ They said, ‘No, because he did not permit to us regarding the second, just as he had permitted to us regarding the first’.
قَالَ ص: فَأَخْبِرُونِي- اللَّهُ تَعَالَى أَوْلَى بِأَنْ لَا يُتَقَدَّمَ عَلَى مِلْكِهِ بِغَيْرِ أَمْرِهِ- أَوْ بَعْضُ الْمَمْلُوكِينَ قَالُوا: بَلِ اللَّهُ أَوْلَى- بِأَنْ لَا يُتَصَرَّفَ فِي مِلْكِهِ بِغَيْرِ أَمْرِهِ وَ إِذْنِهِ. قَالَ: فَلِمَ فَعَلْتُمْ، وَ مَتَى أَمَرَكُمْ أَنْ تَسْجُدُوا لِهَذِهِ الصُّوَرِ
He-saww said: ‘Then inform me-saww – Is Allah-azwj the Exalted Foremost with that none should precede Him-azwj upon His-azwj Kingdom without His-azwj Command, or one of the slaves?’ They said, ‘But, Allah-azwj is Foremost with, that none should do anything in His-azwj Kingdom without His-azwj Command and His-azwj Permission’. He-saww said: ‘Then why are you doing (worshipping idols)? And when did He-azwj Command you that you should be doing Sajda to these images?’
قَالَ: فَقَالَ الْقَوْمُ: سَنَنْظُرُ فِي أُمُورِنَا، ثُمَّ سَكَتُوا.
He (Imam Hassan Al-Askari-asws) said: ‘So the group said, ‘We shall look into our matter’. Then they were silent.
وَ قَالَ الصَّادِقُ ع: فَوَ الَّذِي بَعَثَهُ بِالْحَقِّ نَبِيّاً- مَا أَتَتْ عَلَى جَمَاعَتِهِمْ ثَلَاثَةُ أَيَّامٍ حَتَّى أَتَوْا رَسُولَ اللَّهِ ص فَأَسْلَمُوا، وَ كَانُوا خَمْسَةً وَ عِشْرِينَ رَجُلًا مِنْ كُلِّ فِرْقَةٍ خَمْسَةٌ وَ قَالُوا: مَا رَأَيْنَا مِثْلَ حُجَّتِكَ يَا مُحَمَّدُ، نَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ.
And Al-Sadiq-asws said: ‘By the One-azwj Who Sent him-saww with the Truth as a Prophet-saww! There did not come upon their group (more than) three days, until they came to Rasool-Allah-saww, and they greeted – and there were twenty five men from each of the give groups – and they said, ‘We have not seen the likes of your-saww arguments, O Muhammad-saww! We hereby testify that you-saww are a Rasool-saww of Allah-azwj’.
324 وَ قَالَ الصَّادِقُ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَأَنْزَلَ اللَّهُ: الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ- وَ جَعَلَ الظُّلُماتِ وَ النُّورَ- ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ فَكَانَ فِي هَذِهِ الْآيَةِ رَدّاً عَلَى ثَلَاثَةِ أَصْنَافٍ مِنْهُمْ.
S 324 – And Al-Sadiq-asws said: ‘Amir Al-Momineen-asws said: ‘So Allah-azwj Revealed: The Praise is due to Allah, Who Created the skies and the earth and Made the darkness and the Light; then those who disbelieve set up equals with their Lord [6:1] – so there was in this Verse, a rebuttal upon three types of them: –
لِمَا قَالَ: الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فَكَانَ رَدّاً عَلَى الدَّهْرِيَّةِ الَّذِينَ قَالُوا: الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ.
When He-azwj Said: The Praise is due to Allah, Who Created the skies and the earth – so there was a rebuttal upon the eternalists, those who were saying, ‘The things, in it is inevitable for these (to exist), and these are perpetual’.
ثُمَّ قَالَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ فَكَانَ رَدّاً عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا: إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ.
Then He-azwj Said: and Made the darkness and the Light – So there was a rebuttal upon the dualists, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’.
ثُمَّ قَالَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ فَكَانَ رَدّاً عَلَى مُشْرِكِي الْعَرَبِ الَّذِينَ قَالُوا: إِنَّ أَوْثَانَنَا آلِهَةٌ.
Then He-azwj Said: ‘then those who disbelieve set up equals with their Lord [6:1] – So there was a rebuttal upon the Arab polytheists, those who were saying, ‘Our idols are gods’.
ثُمَّ أَنْزَلَ اللَّهُ تَعَالَى قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِهَا، فَكَانَ فِيهَا رَدّاً عَلَى كُلِ مَنِ ادَّعَى مِنْ دُونِ اللَّهِ ضِدّاً أَوْ نِدّاً.
Then Allah-azwj the Exalted Revealed: Say: ‘He, Allah is One [6:1] – up to its end. So there was a rebuttal in it upon everyone who claimed from besides Allah-azwj, either an opposite or an equal.
قَالَ: فَقَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ: قُولُوا: إِيَّاكَ نَعْبُدُ أَيْ نَعْبُدُ وَاحِداً لَا نَقُولُ كَمَا قَالَتِ الدَّهْرِيَّةُ: إِنَّ الْأَشْيَاءَ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ، وَ لَا كَمَا قَالَتِ الثَّنَوِيَّةُ الَّذِينَ قَالُوا: إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ، وَ لَا كَمَا قَالَ مُشْرِكُو الْعَرَبِ: إِنَّ أَوْثَانَنَا آلِهَةٌ،
He-asws said: ‘So Rasool-Allah-saww said to his-saww companions: ‘Say, ‘(It is) You-azwj we worship [1:5]’ – i.e., we worship One, and do not be saying as the eternalists said, ‘The things, it is inevitable for these (to exist), and these are perpetual’, nor as the dualists said, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’, nor as the Arab polytheists said, ‘Our idols are gods’.
فَلَا نُشْرِكُ بِكَ شَيْئاً، وَ لَا نَدْعُو مِنْ دُونِكَ إِلَهاً كَمَا يَقُولُ هَؤُلَاءِ الْكُفَّارُ، وَ لَا نَقُولُ كَمَا قَالَتِ الْيَهُودُ وَ النَّصَارَى: إِنَّ لَكَ وَلَداً، تَعَالَيْتَ عَنْ ذَلِكَ [عُلُوّاً كَبِيراً].
Thus, we neither associate anything with You-azwj, nor do we call upon a god besides You-azwj, as these Kafirs are saying, nor are we saying as the Jews and the Christians said that there is a son for You-azwj. Exalted are You-azwj from that, Higher, Greater’.
قَالَ: فَذَلِكَ قَوْلُهُ: وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى.
He (Imam Hassan Al-Askari-asws) said, ‘So these are His-azwj Words: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’.
وَ قَالَ غَيْرُهُمْ مِنْ هَؤُلَاءِ الْكُفَّارِ مَا قَالُوا، قَالَ اللَّهُ تَعَالَى: يَا مُحَمَّدُ تِلْكَ أَمانِيُّهُمْ الَّتِي يَتَمَنَّوْنَهَا بِلَا حُجَّةٍ قُلْ هاتُوا بُرْهانَكُمْ وَ حُجَّتَكُمْ عَلَى دَعْوَاكُمْ إِنْ كُنْتُمْ صادِقِينَ كَمَا أَتَى مُحَمَّدٌ بِبَرَاهِينِهِ الَّتِي سَمِعْتُمُوهَا.
And the others from those Kafirs said what they said. Allah-azwj the Exalted Said: O Muhammad-saww! These are their aspirations – which you are aspiring for with a proof. Say, ‘Give your proof – and your arguments upon your claims, if you are truthful’. [2:111] – just as Muhammad-saww came with his-saww proofs which you heard.
ثُمَّ قَالَ: بَلى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ يَعْنِي كَمَا فَعَلَ هَؤُلَاءِ الَّذِينَ آمَنُوا بِرَسُولِ اللَّهِ ص لَمَّا سَمِعُوا بَرَاهِينَهُ وَ حُجَجَهُ وَ هُوَ مُحْسِنٌ فِي عَمَلِهِ لِلَّهِ.
Then He-azwj Said: Yes! The one who submits his face to Allah – meaning, just as they did, those who believed in Rasool-Allah-saww when they heard his-saww proofs and his-saww arguments, and he is a good doer – in the Knowledge of Allah-azwj. so for him would be his Recompense – his Rewards, in the Presence of his Lord – on the Day of Decisive Judgment, There will neither be fear upon them – where they used to fear the Kafirs from what they witnessed from the punishments, nor will they be grieving [2:112] – during the death, because the glad tidings of the Paradise would come to them.
فَلَهُ أَجْرُهُ ثَوَابُهُ عِنْدَ رَبِّهِ يَوْمَ فَصْلِ الْقَضَاءِ وَ لا خَوْفٌ عَلَيْهِمْ حِينَ يَخَافُ الْكَافِرُونَ مِمَّا يُشَاهِدُونَهُ مِنَ الْعِقَابِ وَ لا هُمْ يَحْزَنُونَ عِنْدَ الْمَوْتِ- لِأَنَّ الْبِشَارَةَ بِالْجِنَانِ تَأْتِيهِمْ.
Yes! The one who submits his face to Allah and he is a good doer, so for him would be his Recompense in the Presence of his Lord. There will neither be fear upon them nor will they be grieving [2:112]
قوله عز و جل وَ قالَتِ الْيَهُودُ لَيْسَتِ النَّصارى عَلى شَيْءٍ وَ قالَتِ النَّصارى لَيْسَتِ الْيَهُودُ عَلى شَيْءٍ وَ هُمْ يَتْلُونَ الْكِتابَ كَذلِكَ قالَ الَّذِينَ لا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُونَ
The Words of the Mighty and Majestic: And the Jews say: ‘The Christians aren’t upon anything’, and the Christians say: ‘The Jews aren’t upon anything’, and they are reciting the Book. Similar to that, those who are not knowing said similar to their speech. So Allah will Judge between them on the Day of the Judgment regarding what they were differing in. [2:113]
325 قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى وَ قالَتِ الْيَهُودُ لَيْسَتِ النَّصارى عَلى شَيْءٍ مِنَ الدِّينِ بَلْ دِينُهُمْ بَاطِلٌ وَ كُفْرٌ، وَ قالَتِ النَّصارى لَيْسَتِ الْيَهُودُ عَلى شَيْءٍ مِنَ الدِّينِ بَلْ دِينُهُمْ بَاطِلٌ وَ كُفْرٌ وَ هُمْ يَتْلُونَ الْيَهُودُ الْكِتابَ التَّوْرَاةَ.
S 325 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj the Exalted Said: And the Jews say: ‘The Christians aren’t upon anything’ – from the Religion. But their religion is false and Kufr. And the Christians say: ‘The Jews aren’t upon anything’ – from the Religion. But their religion is false and Kufr. And they – the Jews – are reciting the Book – the Torah.
فَقَالَ: هَؤُلَاءِ وَ هَؤُلَاءِ مُقَلِّدُونَ بِلَا حُجَّةٍ- وَ هُمْ يَتْلُونَ الْكِتَابَ فَلَا يَتَأَمَّلُونَهُ- لِيَعْمَلُوا بِمَا يُوجِبُهُ فَيَتَخَلَّصُوا مِنَ الضَّلَالَةِ.
So he-asws said: ‘These ones and those one are emulating (doing Taqleed) without a proof, and they are reciting the Book, but they are not pondering in order to be acting with what it Obligates, so they would be finished off from the straying.
ثُمَّ قَالَ كَذلِكَ قالَ الَّذِينَ لا يَعْلَمُونَ الْحَقَّ وَ لَمْ يَنْظُرُوا فِيهِ مِنْ حَيْثُ أَمَرَهُمُ اللَّهُ- فَقَالَ بَعْضُهُمْ لِبَعْضٍ- وَ هُمْ مُخْتَلِفُونَ- كَقَوْلِ الْيَهُودِ وَ النَّصَارَى بَعْضُهُمْ لِبَعْضٍ، هَؤُلَاءِ يُكَفِّرَ هَؤُلَاءِ، وَ هَؤُلَاءِ يُكَفِّرَ هَؤُلَاءِ.
Then He-azwj Said: Similar to that, those who are not knowing said – the Truth, and they did not look into it from where Allah-azwj is Commanding them. So some of them said to the others – and they were differing – like the words of the Jews and the Christians, to each other. They (accused) them of Kufr (disbelief), and they (accused) them of Kufr.
ثُمَّ قَالَ اللَّهُ تَعَالَى فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُونَ فِي الدُّنْيَا يُبَيِّنُ ضَلَالَهُمْ وَ فِسْقَهُمْ، وَ يُجَازِي كُلُّ وَاحِدٍ مِنْهُمْ بِقَدْرِ اسْتِحْقَاقِهِ.
Then Allah-azwj the Exalted Said: So Allah will Judge between them on the Day of the Judgment regarding what they were differing in. [2:113] – in the world, between their straying and their corruption, and He-azwj will Recompense each one of them in accordance to his entitlement.
وَ قَالَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع: إِنَّمَا أُنْزِلَتِ الْآيَةُ لِأَنَّ قَوْماً مِنَ الْيَهُودِ، وَ قَوْماً مِنَ النَّصَارَى جَاءُوا إِلَى رَسُولِ اللَّهِ ص فَقَالُوا: يَا مُحَمَّدُ اقْضِ بَيْنَنَا. فَقَالَ ص قُصُّوا عَلَيَّ قِصَّتَكُمْ.
And Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws said: ‘But rather, the Verse was Revealed because a group from the Jews, and a group from the Christians came over to Rasool-Allah-saww, and they said, ‘O Muhammad-saww!” Judge between us’. So Rasool-Allah-saww said: ‘Relate your stories to me-saww’.
فَقَالَتِ الْيَهُودُ: نَحْنُ الْمُؤْمِنُونَ بِالْإِلَهِ الْوَاحِدِ الْحَكِيمِ وَ أَوْلِيَائِهِ، وَ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ مِنَ الدِّينِ وَ الْحَقِّ. وَ قَالَتِ النَّصَارَى: بَلْ نَحْنُ الْمُؤْمِنُونَ- بِالْإِلَهِ الْوَاحِدِ الْحَكِيمِ وَ أَوْلِيَائِهِ- وَ لَيْسَتْ هَؤُلَاءِ الْيَهُودُ عَلَى شَيْءٍ مِنَ الْحَقِّ وَ الدِّينِ.
The Jews said, ‘We are the believers in the God, the One, the Wise, and (we) are His-azwj friends, and the Christians aren’t upon anything from the Religion and the Truth’. And the Christians said, ‘But, we are the believers in the God, the One, the Wise, and (we) are His-azwj friends, and these Jews aren’t upon anything from the Truth and the Religion’.
فَقَالَ رَسُولُ اللَّهِ ص: كُلُّكُمْ مُخْطِئُونَ- مُبْطِلُونَ فَاسِقُونَ عَنْ دِينِ اللَّهِ وَ أَمْرِهِ.
So Rasool-Allah-saww said: ‘All of you are erring, and falsifying, and are corrupting about the Religion of Allah-azwj and His-azwj Command’.
فَقَالَتِ الْيَهُودُ: كَيْفَ نَكُونُ كَافِرِينَ- وَ فِينَا كِتَابُ اللَّهِ التَّوْرَاةُ نَقْرَؤُهُ وَ قَالَتِ النَّصَارَى: كَيْفَ نَكُونُ كَافِرِينَ- وَ فِينَا كِتَابُ اللَّهِ الْإِنْجِيلُ نَقْرَؤُهُ
The Jews said, ‘How can we happen to be Kafirs and among us is the Book of Allah-azwj, the Torah, we are reading it?’ And the Christians said, ‘How can we happen to be Kafirs and among us is the Book of Allah-azwj, the Evangel, we are reading it?’
فَقَالَ رَسُولُ اللَّهِ ص: إِنَّكُمْ خَالَفْتُمْ أَيُّهَا الْيَهُودُ وَ النَّصَارَى كِتَابَ اللَّهِ وَ لَمْ تَعْمَلُوا بِهِ، فَلَوْ كُنْتُمْ عَامِلِينَ بِالْكِتَابَيْنِ- لَمَا كَفَّرَ بَعْضُكُمْ بَعْضاً بِغَيْرِ حُجَّةٍ، لِأَنَّ كُتُبَ اللَّهِ أَنْزَلَهَا شِفَاءً مِنَ الْعَمَى، وَ بَيَاناً مِنَ الضَّلَالَةِ، يَهْدِي الْعَامِلِينَ بِهَا إِلَى صِرَاطٍ مُسْتَقِيمٍ، كِتَابُ اللَّهِ إِذَا لَمْ تَعْمَلُوا بِهِ كَانَ وَبَالًا عَلَيْكُمْ، وَ حُجَّةُ اللَّهِ إِذَا لَمْ تَنْقَادُوا لَهَا- كُنْتُمْ لِلَّهِ عَاصِينَ وَ لِسَخَطِهِ مُتَعَرِّضِينَ.
So Rasool-Allah-saww said: ‘You are opposing, O you Jews and Christians, the Book of Allah-azwj and are not acting by it. So if you had been acting with the two Books, you would not have (accused) each other of Kufr without a proof, because the Books, Allah-azwj Reveals these as a healing from the blindness, and as a clarification from the straying. He-azwj Guides the ones acting by it to the Straight Path. A Book of Allah-azwj, when you are not acting by it, would bear evil results upon you all, and a proof of Allah-azwj, when you are not driven to it, you would disobedient to Allah-azwj, and be exposed to His-azwj Wrath’.
ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الْيَهُودِ فَقَالَ: احْذَرُوا أَنْ يَنَالَكُمْ بِخِلَافِ أَمْرِ اللَّهِ وَ بِخِلَافِ كِتَابِهِ مَا أَصَابَ أَوَائِلَكُمُ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ وَ أُمِرُوا بِأَنْ يَقُولُوهُ.
Then Rasool-Allah-saww turned to face the Jews, and he-saww said: ‘Be cautioned of attaining by opposing the Command of Allah-azwj and opposing His-azwj Book, what your earlier ones were hit with, those whom Allah-azwj Said regarding them: But those who were unjust replaced it for a word other than that which had been Said to them, and instruct (others) that they should be saying it.
قَالَ اللَّهُ تَعَالَى فَأَنْزَلْنا عَلَى الَّذِينَ ظَلَمُوا رِجْزاً مِنَ السَّماءِ عَذَاباً مِنَ السَّمَاءِ طَاعُوناً نَزَلَ بِهِمْ، فَمَاتَ مِنْهُمْ مِائَةٌ وَ عِشْرُونَ أَلْفاً، ثُمَّ أَخَذَهُمْ بَعْدُ قِبَاعٌ فَمَاتَ مِنْهُمْ مِائَةٌ وَ عِشْرُونَ أَلْفاً أَيْضاً،
Allah-azwj the Exalted Said: so We Sent upon those who were unjust, a plague from the sky, due to what they were corrupting [2:59] – a Punishment from the sky, a plagued descended upon them, so one hundred and twenty thousand of them died. Then they were seized afterwards with a pestilence, and one hundred and twenty thousand of them died as well.
وَ كَانَ خِلَافُهُمْ أَنَّهُمْ لَمَّا بَلَغُوا الْبَابَ- رَأَوْا بَاباً مُرْتَفِعاً فَقَالُوا: مَا بَالُنَا نَحْتَاجُ إِلَى أَنْ نَرْكَعَ عِنْدَ الدُّخُولِ هَاهُنَا، ظَنَنَّا أَنَّهُ بَابٌ مُتَطَأْمِنٌ لَا بُدَّ مِنَ الرُّكُوعِ فِيهِ، وَ هَذَا بَابٌ مُرْتَفِعٌ، وَ إِلَى مَتَى يَسْخَرُ بِنَا هَؤُلَاءِ يَعْنُونَ مُوسَى ثُمَّ يُوشَعَ بْنَ نُونٍ وَ يُسْجِدُونَنَا فِي الْأَبَاطِيلِ،
And it was so that they posterity, whenever they reached the door (Door of Hitta), they saw a high door. So they said, ‘What is the matter with us being needy to bow during the entry over here? We thought that it would be a low door, it being inevitable to bow during (entering) it, and this is a high door, and up to when will they-as mock with us?’ – meaning Musa-as, then Yoshua Bin Noon-as, and they-as were getting us to prostrate falsely’.
وَ جَعَلُوا أَسْتَاهَهُمْ نَحْوَ الْبَابِ، وَ قَالُوا بَدَلَ قَوْلِهِمْ حِطَّةٌ الَّذِي أُمِرُوا بِهِ: هطا سمقانا يَعْنُونَ حِنْطَةً حَمْرَاءَ، فَذَلِكَ تَبْدِيلُهُمْ.
And they went near the door, and they were saying a replacement word instead of ‘Hitta’ which they had been Commanded with, ‘Hitta Samqana’, meaning red wheat. So that was their alteration.
326 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَهَؤُلَاءِ بَنُو إِسْرَائِيلَ نُصِبَ لَهُمْ بَابُ حِطَّةٍ وَ أَنْتُمْ يَا مَعْشَرَ أُمَّةِ مُحَمَّدٍ نُصِبَ لَكُمْ بَابُ حِطَّةِ أَهْلِ بَيْتِ مُحَمَّدٍ ص، وَ أُمِرْتُمْ بِاتِّبَاعِ هُدَاهُمُ وَ لُزُومِ طَرِيقَتِهِمْ، لِيَغْفِرَ [لَكُمْ] بِذَلِكَ خَطَايَاكُمْ وَ ذُنُوبَكُمْ، وَ لِيَزْدَادَ الْمُحْسِنُونَ مِنْكُمْ،
S 326 – And Amir Al-Momineen-asws said: ‘So they were the Children of Israel for whom the Door of Hitta was established, and you, O community of Muhammad-saww! There has been established for you all a Door of Hitta, being the People-asws of the Household of Muhammad-saww, and you have been Commanded with following their-asws guidance, and necessitating to their-asws ways, in order for your mistakes and your sins to be Forgive for you due to that, and for the increase for the good doers from you.
وَ بَابُ حِطَّتِكُمْ أَفْضَلُ مِنْ بَابِ حِطَّتِهِمْ، لِأَنَّ ذَلِكَ [كَانَ] بَابَ خَشَبٍ، وَ نَحْنُ النَّاطِقُونَ الصَّادِقُونَ الْمُرْتَضَوْنَ الْهَادُونَ الْفَاضِلُونَ، كَمَا قَالَ رَسُولُ اللَّهِ ص: «إِنَّ النُّجُومَ فِي السَّمَاءِ أَمَانٌ مِنَ الْغَرَقِ، وَ إِنَّ أَهْلَ بَيْتِي أَمَانٌ لِأُمَّتِي مِنَ الضَّلَالَةِ فِي أَدْيَانِهِمْ، لَا يَهْلِكُونَ (فِيهَا مَا دَامَ فِيهِمْ) مَنْ يَتَّبِعُونَ هَدْيَهُ وَ سُنَّتَهُ».
And your Door of Hitta is superior than their Door of Hitta, because that was a door (made out) of wood, and we-asws are the speaking, the truthful, the Chose ones, the guides, the meritorious ones, just as Rasool-Allah-saww said: ‘The stars in the sky are a security from the drowning, and the People-asws of my-saww Household are a security for my-saww community from the straying in their religions. They will not be destroyed in it for as long as among them in one-asws they would be following his-asws guidance and his-asws Sunnah.
أَمَا إِنَّ رَسُولَ اللَّهِ ص قَدْ قَالَ: «مَنْ أَرَادَ أَنْ يَحْيَا حَيَاتِي، وَ أَنْ يَمُوتَ مَمَاتِي، وَ أَنْ يَسْكُنَ الْجَنَّةَ الَّتِي وَعَدَنِي رَبِّي، وَ أَنْ يُمْسِكَ قَضِيباً غَرَسَهُ بِيَدِهِ- وَ قَالَ لَهُ: كُنْ فَكَانَ، فَلْيَتَوَلَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع، وَ لْيُوَالِ وَلِيَّهُ، وَ لْيُعَادِ عَدُوَّهُ، وَ لْيَتَوَلَّ ذُرِّيَّتَهُ الْفَاضِلِينَ الْمُطِيعِينَ لِلَّهِ مِنْ بَعْدِهِ، فَإِنَّهُمْ خُلِقُوا مِنْ طِينَتِي، وَ رُزِقُوا فَهْمِي وَ عِلْمِي،
As for Rasool-Allah-saww, so he-saww has said: ‘The one who wants that he should live my-saww life, and that he should die my-saww passing away, and that he should settle in the Paradise which my-saww Lord-azwj Promised me-saww, and that he should hold a branch which He-azwj Planted with His-azwj Hand, and Said to it: “Be!” So it became, then let him befriend Ali-asws Bin Abu Talib-asws, and befriend his-asws friends, and be inimical to his-asws enemies, and let him befriend his-asws offspring, the meritorious ones, the ones obedient to Allah-azwj, from after him-asws, for they-asws have been Created from my-saww essence, and have been Graced my-saww understanding and my-saww knowledge.
فَوَيْلٌ لِلْمُكَذِّبِ بِفَضْلِهِمْ مِنْ أُمَّتِي الْقَاطِعِينَ فِيهِمْ صِلَتِي، لَا أَنَالَهُمُ اللَّهُ شَفَاعَتِي.»
Therefore, woe be unto the beliers of their-asws merits from my-saww community, the ones cutting off my-saww relationship regarding them-asws! May Allah-azwj not Let them attain my-saww intercession’.
327 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَكَمَا أَنَّ بَعْضَ بَنِي إِسْرَائِيلَ أَطَاعُوا فَأُكْرِمُوا، وَ بَعْضَهُمْ عَصَوُا فَعُذِّبُوا، فَكَذَلِكَ تَكُونُونَ أَنْتُمْ.
S 327 – And Amir Al-Momineen-asws said: ‘So, just as some of the Children of Israel obeyed and were Honoured, and some of them disobeyed and they were Punished, similar to that, you should become’.
قَالُوا: فَمَنِ الْعُصَاةُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ع: الَّذِينَ أُمِرُوا بِتَعْظِيمِنَا أَهْلَ الْبَيْتِ، وَ تَعْظِيمِ حُقُوقِنَا، فَخَالَفُوا ذَلِكَ، وَ عَصَوْا وَ جَحَدُوا حُقُوقَنَا وَ اسْتَخَفُّوا بِهَا، وَ قَتَلُوا أَوْلَادَ رَسُولِ اللَّهِ ص الَّذِينَ أُمِرُوا بِإِكْرَامِهِمْ وَ مَحَبَّتِهِمْ.
They said, ‘So who are the disobeyers, O Amir Al-Momineen-asws?’ He-asws said: ‘Those that were Commanded with revering us-asws, the People-asws of the Household, and revering our-asws rights, but they opposed that, and disobeyed and rejected our-asws rights, and they considered lightly with it, and they killed the children of Rasool-Allah-saww, those whom they had been Commanded with honouring them and loving them’.
قَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِنَّ ذَلِكَ لَكَائِنٌ قَالَ ع: بَلَى خَبَراً حَقّاً، وَ أَمْراً كَائِناً، سَيَقْتُلُونَ وَلَدَيَّ هَذَيْنِ الْحَسَنَ وَ الْحُسَيْنَ ع.
They said, ‘O Amir Al-Momineen-asws! And that would be happening?’ He-asws said: ‘Yes! (It is) a true news, and a matter to happen. They will be killing these two children of mine-asws, Al-Hassan-asws and Al-Husayn-asws’.
ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: وَ سَيُصِيبُ [أَكْثَرَ] الَّذِينَ ظَلَمُوا رِجْزاً فِي الدُّنْيَا بِسُيُوفِ [بَعْضِ] مَنْ يُسَلِّطُ اللَّهُ تَعَالَى عَلَيْهِمْ- لِلِانْتِقَامِ بِما كانُوا يَفْسُقُونَ كَمَا أَصَابَ بَنِي إِسْرَائِيلَ الرِّجْزَ.
Then Amir Al-Momineen-asws said: ‘And most of those who are unjust would be hit by a punishment in the world by the swords of someone who whom Allah-azwj the Exalted would Cause to overcome upon them for the revenge due to what they were corrupting, just as the Children of Israel were hit by the punishment’.
قِيلَ: وَ مَنْ هُوَ قَالَ: غُلَامٌ مِنْ ثَقِيفٍ، يُقَالُ لَهُ «الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ».
It was said, ‘And who is he?’ He-asws said: ‘A boy from Saqeef called Al-Mukhtar Bin Abu Ubeyd’.
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: فَكَانَ ذَلِكَ بَعْدَ قَوْلِهِ هَذَا بِزَمَانٍ. وَ إِنَّ هَذَا الْخَبَرَ اتَّصَلَ بِالْحَجَّاجِ بْنِ يُوسُفَ عَلَيْهِ لَعَائِنُ اللَّهِ- مِنْ قَوْلِ عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ: أَمَّا رَسُولُ اللَّهِ فَمَا قَالَ هَذَا، وَ أَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَأَنَا أَشُكُّ هَلْ حَكَاهُ عَنْ رَسُولِ اللَّهِ، وَ أَمَّا عَلِيُّ بْنُ الْحُسَيْنِ فَصَبِيٌّ مَغْرُورٌ، يَقُولُ الْأَبَاطِيلَ وَ يُغِرُّ بِهَا مُتَّبِعُوهُ، اطْلُبُوا إِلَيَّ الْمُخْتَارَ.
And Ali-asws Bin Al-Husayn-asws said: ‘So that happened after these words of his-asws by a (long) time. And that news was transmitted by Al-Hajjaj Bin Yusuf-la, may the Curses of Allah-azwj be upon him-la – from the words of Ali-asws Bin Al-Husayn-asws. So he-la said: ‘As for Rasool-Allah-saww, so he-saww did not say this. And as for Ali-asws Bin Abu Talib-asws, so I-la am doubtful whether he-asws related it from Rasool-Allah-saww. And as for Ali-asws Bin Al-Husayn-asws, so he-asws is a proud boy. He-asws is saying the falsities and is deceiving by it the ones who follow him-asws. Seek Al-Mukhtar to (bring him to) me!’
فَطُلِبَ، وَ أُخِذَ فَقَالَ: قَدِّمُوهُ إِلَى النَّطْعِ وَ اضْرِبُوا عُنُقَهُ- فَأُتِيَ بِالنَّطْعِ فَبُسِطَ وَ أُنْزِلَ عَلَيْهِ الْمُخْتَارُ، ثُمَّ جَعَلَ الْغِلْمَانُ يَجِيئُونَ وَ يَذْهَبُونَ لَا يَأْتُونَ بِالسَّيْفِ.
So he was sought and seized. So he (Hajjaj-la) said, ‘Proceed him to the thick leather and strike his neck off!’ So they brought the thick leather and spread it out, and Al-Mukhtar was descended upon it. Then the servants kept coming and going, not coming with the sword.
قَالَ الْحَجَّاجُ: مَا لَكُمْ قَالُوا: لَسْنَا نَجِدُ مِفْتَاحَ الْخِزَانَةِ، وَ قَدْ ضَاعَ مِنَّا، وَ السَّيْفُ فِي الْخِزَانَةِ.
Al-Hajjaj-la said, ‘What is the matter with you?’ They said, ‘We cannot find the keys of the treasury, and these have been lost from us, and the sword is in the treasury’.
فَقَالَ الْمُخْتَارُ: لَنْ تَقْتُلَنِي، وَ لَنْ يَكْذِبَ رَسُولُ اللَّهِ ص، وَ لَئِنْ قَتَلْتَنِي لَيُحْيِينِي اللَّهُ- حَتَّى أَقْتُلَ مِنْكُمْ ثَلَاثَمِائَةٍ وَ ثَلَاثَةً وَ ثَمَانِينَ أَلْفاً.
So Al-Mukhtar said, ‘You-la will never (be able to) kill me, and never (be able to) belie Rasool-Allah-saww! And even if you-la do kill me, Allah-azwj would Revive me until I kill from you all three hundred and eighty three thousand’.
فَقَالَ الْحَجَّاجُ لِبَعْضِ حُجَّابِهِ: أَعْطِ السَّيَّافَ سَيْفَكَ يَقْتُلْهُ بِهِ.
So Al-Hajjaj-la said to one of his-la guards, ‘Give the executioner your sword he can kill him with it!’
فَأَخَذَ السَّيَّافُ بِسَيْفِهِ فَجَاءَ لِيَقْتُلَهُ بِهِ، وَ الْحَجَّاجُ يَحُثُّهُ وَ يَسْتَعْجِلُهُ، فَبَيْنَا هُوَ فِي تَدْبِيرِهِ إِذْ عَثَرَ وَ السَّيْفُ فِي يَدِهِ، وَ أَصَابَ السَّيْفُ بَطْنَهُ، فَشَقَّهُ وَ مَاتَ، وَ جَاءَ بِسَيَّافٍ آخَرَ، وَ أَعْطَاهُ السَّيْفَ فَلَمَّا رَفَعَ يَدَهُ لِيَضْرِبَ عُنُقَهُ- لَدَغَتْهُ عَقْرَبٌ وَ سَقَطَ فَمَاتَ، فَنَظَرُوا وَ إِذَا الْعَقْرَبُ، فَقَتَلُوهُ.
So the executioner took his sword and came over to kill him (Al-Mukhtar) with it, and Al-Hajjaj-la was urging him on and hastening him. So while he (the executioner) was in his procedure, when he stumbled and the sword was in his hand, and the sword hit his belly and split it, and he died. And they came with another executioner, and gave him the sword. But when he raised his hand to strike off his neck – a scorpion stung him and he fell down dead. So, they looked around and there was the scorpion, and they killed it.
فَقَالَ الْمُخْتَارُ: يَا حَجَّاجُ إِنَّكَ لَنْ تَقْدِرَ عَلَى قَتْلِي، وَيْحَكَ يَا حَجَّاجُ أَ مَا تَذْكُرُ- مَا قَالَ نِزَارُ بْنُ مَعَدِّ بْنِ عَدْنَانَ لِسَابُورَ ذِي الْأَكْتَافِ حِينَ [كَانَ] يَقْتُلُ الْعَرَبَ، وَ يَصْطَلِمُهُمْ- فَأَمَرَ نِزَارٌ [وُلْدَهُ] فَوُضِعَ فِي زِنْبِيلٍ فِي طَرِيقِهِ، فَلَمَّا رَآهُ قَالَ لَهُ: مَنْ أَنْتَ
So Al-Mukhtar said, ‘O Hajjaj-la! You will never be able upon killing me. Woe be unto you-la, O Hajjaj-la! Do you not recall what Nizar Bin Ma’ad Bin Adnan said to Sabour Zil Aktaaf, when he was killing the Arabs, and uprooting them, so Nizar instructed his son, so he placed a frail one in his way. So when he saw him, said to him, ‘Who are you?’
قَالَ: أَنَا رَجُلٌ مِنَ الْعَرَبِ، أُرِيدُ أَنْ أَسْأَلَكَ لِمَ تَقْتُلُ هَؤُلَاءِ الْعَرَبَ وَ لَا ذُنُوبَ لَهُمْ إِلَيْكَ، وَ قَدْ قَتَلْتَ الَّذِينَ كَانُوا مُذْنِبِينَ وَ فِي عَمَلِكَ مُفْسِدِينَ قَالَ: لِأَنِّي وَجَدْتُ فِي الْكُتُبِ أَنَّهُ يَخْرُجُ مِنْهُمْ رَجُلٌ يُقَالُ لَهُ «مُحَمَّدٌ» يَدَّعِي النُّبُوَّةَ، فَيُزِيلُ دَوْلَةَ مُلُوكِ الْأَعَاجِمِ وَ يُفْنِيهَا، فَأَنَا أَقْتُلُهُمْ حَتَّى لَا يَكُونَ مِنْهُمْ ذَلِكَ الرَّجُلُ.
He said, ‘I am a man from the Arabs, intending to ask you, why you are killing these Arabs and there is no crime to them towards you, and you have already killed those who were against you and mischievous in your knowledge?’ He said, ‘Because I found in the Books that there would be coming out from them, a man called Muhammad-saww claiming the Prophet-hood, so the governments of the non-Arab kings would decline and they would perish. Therefore, I would be killing them until there does not happen to be from them, that man-saww’.
[قَالَ:] فَقَالَ لَهُ نِزَارٌ: لَئِنْ كَانَ مَا وَجَدْتَهُ مِنْ كُتُبِ الْكَذَّابِينَ، فَمَا أَوْلَاكَ أَنْ تَقْتُلَ الْبِرَاءَ غَيْرَ الْمُذْنِبِينَ [بِقَوْلِ الْكَاذِبِينَ]! وَ إِنْ كَانَ ذَلِكَ مِنْ قَوْلِ الصَّادِقِينَ، فَإِنَّ اللَّهَ سُبْحَانَهُ سَيَحْفَظُ ذَلِكَ الْأَصْلَ- الَّذِي يَخْرُجُ مِنْهُ هَذَا الرَّجُلُ، وَ لَنْ تَقْدِرَ عَلَى إِبْطَالِهِ وَ يُجْرِي قَضَاءَهُ وَ يُنْفِذُ أَمْرَهُ، وَ لَوْ لَمْ يَبْقَ مِنْ جَمِيعِ الْعَرَبِ إِلَّا وَاحِدٌ.
He (Al-Mukhtar) said, ‘So Nizar said to him, ‘If it was so that what you found was from the Books of the liars, so it is not for you that you kill the righteous ones, without any crimes, by the words of the liars! And, if that was from the words of the truthful, then Allah-azwj, Glory is for Him-azwj, would Protect that root from which that man-saww is to come from, and you will never be able upon invalidating it, and His-azwj Ordainment will occur and His-azwj Command will be implemented, and even if there does not remain from the entirety of the Arabs, except for one’.
فَقَالَ سَابُورُ: صَدَقَ، هَذَا نِزَارٌ بِالْفَارِسِيَّةِ يَعْنِي الْمَهْزُولَ-، كُفُّوا عَنِ الْعَرَبِ فَكَفُّوا عَنْهُمْ.
So Sabour said, ‘True! This ‘Nizar’, in Persian means ‘the starving’. Refrain from the Arabs!’ So they refrained from them.
وَ لَكِنْ يَا حَجَّاجُ إِنَّ اللَّهَ قَدْ قَضَى أَنْ أَقْتُلَ مِنْكُمْ- ثَلَاثَمِائَةٍ وَ ثَلَاثَةً وَ ثَمَانِينَ أَلْفَ رَجُلٍ، فَإِنْ شِئْتَ فَتَعَاطَ قَتْلِي، وَ إِنْ شِئْتَ فَلَا تَتَعَاطَ، فَإِنَّ اللَّهَ تَعَالَى إِمَّا أَنْ يَمْنَعَكَ عَنِّي، وَ إِمَّا أَنْ يُحْيِيَنِي بَعْدَ قَتْلِكَ، فَإِنَّ قَوْلَ رَسُولِ اللَّهِ ص حَقٌّ لَا مِرْيَةَ فِيهِ.
(Al-Mukhtar said), ‘But, O Hajjaj-la! Allah-azwj has Ordained that I shall kill from you, three hundred and eighty three thousand men. So if you like, deal with my killing, and if you so like, then do not deal with it, for Allah-azwj the Exalted, would either Prevent you from me, or else He-azwj would Revive me after your killing me, for the words of Rasool-Allah-saww are true, there will be no doubt in it’.
فَقَالَ لِلسَّيَّافِ: اضْرِبْ عُنُقَهُ.
So (Hajjaj-la) said to the executioner, ‘Strike off his neck!’
فَقَالَ الْمُخْتَارُ: إِنَّ هَذَا لَنْ يَقْدِرَ عَلَى ذَلِكَ، وَ كُنْتُ أُحِبُّ أَنْ تَكُونَ أَنْتَ الْمُتَوَلِّيَ لِمَا تَأْمُرُهُ، فَكَانَ يُسَلِّطُ عَلَيْكَ أَفْعًى كَمَا سَلَّطَ عَلَى هَذَا الْأَوَّلِ عَقْرَباً.
Al-Mukhtar said, ‘This one will never be able upon that, and I would love it if it happens to be you taking charge when you order him, so a snake would be overcoming upon you just as a scorpion overcame upon this first one’.
فَلَمَّا هَمَّ السَّيَّافُ بِضَرْبِ عُنُقِهِ- إِذَا بِرَجُلٍ مِنْ خَوَاصِّ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ قَدْ دَخَلَ فَصَاحَ: يَا سَيَّافُ كُفَّ عَنْهُ وَيْحَكَ، وَ مَعَهُ كِتَابٌ مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَإِذَا فِيهِ:
So when the executioner though of striking off his neck, when a man – a special one of Abdul Malik Bin Marwan – entered, and shouted, ‘O executioner! Refrain from it, woe be unto you!’ – and with him was a letter from Abdul Malik Bin Marwan, and therein was (written): –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ يَا حَجَّاجَ بْنَ يُوسُفَ فَإِنَّهُ سَقَطَ إِلَيْنَا طَائِرٌ عَلَيْهِ رُقْعَةٌ فِيهَا: أَنَّكَ أَخَذْتَ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ تُرِيدُ قَتْلَهُ، وَ تَزْعُمُ أَنَّهُ حُكِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ سَيَقْتُلُ مِنْ أَنْصَارِ بَنِي أُمَيَّةَ ثَلَاثَمِائَةٍ وَ ثَلَاثَةً وَ ثَمَانِينَ أَلْفَ رَجُلٍ،
‘In the Name of Allah-azwj the Beneficent, the Merciful. As for after, O Hajjaj Bin Yusuf! A bird came to us upon which was a note, in which was written that you have seized Al-Mukhtar Bin Abu Ubeyd, intending to kill him, and you are alleging that he is relating from Rasool-Allah-saww that he would be killing, from the helpers of the clan of Umayya, three hundred and eighty three thousand men.
فَإِذَا أَتَاكَ كِتَابِي هَذَا فَخَلِّ عَنْهُ، وَ لَا تَتَعَرَّضْ لَهُ إِلَّا بِسَبِيلِ خَيْرٍ- فَإِنَّهُ زَوْجُ ظِئْرِ ابْنِيَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَ قَدْ كَلَّمَنِي فِيهِ الْوَلِيدُ، وَ إِنَّ الَّذِي حُكِيَ إِنْ كَانَ بَاطِلًا فَلَا مَعْنَى لِقَتْلِ رَجُلٍ مُسْلِمٍ بِخَبَرٍ بَاطِلٍ، وَ إِنْ كَانَ حَقّاً فَإِنَّكَ لَا تَقْدِرُ عَلَى تَكْذِيبِ قَوْلِ رَسُولِ اللَّهِ ص».
So when this letter of mine comes to you, then release him, and do not display to him except to the way of goodness, for he is the husband of the foster-mother of my son Al-Waleed Bin Abdul Malik Bin Marwan, and Al-Waleed has spoken to me regarding him. And that which he is relating, if it was false, then there is no meaning to kill a Muslim man by a false news, and if it was true, then you would not be able upon belying the words of Rasool-Allah-saww’.
فَخَلَّى عَنْهُ الْحَجَّاجُ، فَجَعَلَ الْمُخْتَارُ يَقُولُ: سَأَفْعَلُ كَذَا، وَ أَخْرُجُ وَقْتَ كَذَا، وَ أَقْتُلُ مِنَ النَّاسِ كَذَا، وَ هَؤُلَاءِ صَاغِرُونَ يَعْنِي بَنِي أُمَيَّةَ.
So Hajjaj-la released him, and Al-Mukhtar went on saying, ‘I will be doing such, and will rise in such a time, and kill such from the people, and they would be belittled’ – meaning he clan of Umayya.
فَبَلَغَ ذَلِكَ الْحَجَّاجَ، فَأَخَذَ وَ أَنْزَلَ لِضَرْبِ الْعُنُقِ فَقَالَ الْمُخْتَارُ: إِنَّكَ لَنْ تَقْدِرَ عَلَى ذَلِكَ، فَلَا تَتَعَاطَ رَدّاً عَلَى اللَّهِ.
So that (speech) reached Al-Hajjaj, and he grabbed (the sword) and descended to strike off the neck (of Al-Mukhtar). But Al-Mukhtar said, ‘You will never be able upon that, therefore do not carry out a response against Allah-azwj’.
وَ كَانَ فِي ذَلِكَ إِذْ أَسْقَطَ طَائِرٌ آخَرُ- عَلَيْهِ كِتَابٌ مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ يَا حَجَّاجُ لَا تَتَعَرَّضْ لِلْمُخْتَارِ، فَإِنَّهُ زَوْجُ مُرْضِعَةِ ابْنِيَ الْوَلِيدِ، وَ لَئِنْ كَانَ حَقّاً فَتُمْنَعُ مِنْ قَتْلِهِ- كَمَا مُنِعَ «دَانِيَالُ» مِنْ قَتْلِ «بُخْتَنَصَّرَ» الَّذِي كَانَ اللَّهُ قَضَى أَنْ يَقْتُلَ بَنِي إِسْرَائِيلَ.
And it was during that, when another bird descended, upon it was a letter from Abdul Malik Bin Marwan: – ‘In the Name of Allah-azwj the Beneficent, the Merciful. O Hajjaj-la! Do not plot against Al-Mukhtar, for he is the husband of the nurse-maid of my son Al-Waleed, and if it was true, then you-la would be prevented from killing him just as Daniel-as was prevented from killing Bakht Nasr, when it was Allah-azwj’s Ordainment that he kills the Children of Israel’.
فَتَرَكَهُ الْحَجَّاجُ وَ تَوَعَّدَهُ إِنْ عَادَ لِمِثْلِ مَقَالَتِهِ. فَعَادَ بِمِثْلِ مَقَالَتِهِ، فَاتَّصَلَ بِالْحَجَّاجِ الْخَبَرَ، فَطَلَبَهُ فَاخْتَفَى مُدَّةً ثُمَّ ظَفِرَ بِهِ فَأَخَذَهُ. فَلَمَّا هَمَّ بِضَرْبِ عُنُقِهِ إِذْ قَدْ وَرَدَ عَلَيْهِ كِتَابٌ مِنْ عَبْدِ الْمَلِكِ أَنِ ابْعَثْ إِلَيَّ الْمُخْتَارَ.
So Al-Hajjaj-la left him, and called (dareds) him to repeat the like of his speech. So he repeated with similar to his speech, and the news reached Al-Hajjaj-la, so he-la sought him, but he disappeared for a period, then he-la was victorious with him, and seized him. But, when he-la thought of striking off his neck, when a letter arrive to him from Abdul Malik: ‘Send Al-Mukhtar to me’.
فَاحْتَبَسَهُ الْحَجَّاجُ وَ كَتَبَ إِلَى عَبْدِ الْمَلِكِ: كَيْفَ تَأْخُذُ إِلَيْكَ عَدُوّاً مُجَاهِراً- يَزْعُمُ أَنَّهُ يَقْتُلُ مِنْ أَنْصَارِ بَنِي أُمَيَّةَ كَذَا وَ كَذَا أَلْفاً
So Al-Hajjaj-la imprisoned him and wrote to Abdul Malik, ‘How can you take (to yourself) an open enemy claiming that he would kill from the helpers of the clan of Umayya, such and such thousand?’
فَبَعَثَ إِلَيْهِ عَبْدُ الْمَلِكِ: أَنَّكَ رَجُلٌ جَاهِلٌ، لَئِنْ كَانَ الْخَبَرُ فِيهِ بَاطِلًا- فَمَا أَحَقَّنَا بِرِعَايَةِ حَقِّهِ لِحَقِّ مَنْ خَدَمَنَا، وَ إِنْ كَانَ الْخَبَرُ فِيهِ حَقّاً، فَإِنَّا سَنُرَبِّيهِ لِيُسَلَّطَ عَلَيْنَا- كَمَا رَبَّى فِرْعَوْنُ مُوسَى حَتَّى تَسَلَّطَ عَلَيْهِ- فَبَعَثَهُ إِلَيْهِ الْحَجَّاجُ، فَكَانَ مِنْ أَمْرِ الْمُخْتَارِ مَا كَانَ، وَ قَتَلَ مَنْ قَتَلَ.
So Abdul Malik sent a message to him, ‘You are an ignorant man. If the news regarding him was false, then is it not our right with taking care of the right of the one who served us? And if it was so that the news regarding him was true, then we would have nourished him for him to overcome upon us – just as Pharaoh-la nourished Musa-as until he-as overcame upon him-la’. So Hajjaj-la sent him (Al-Mukhtar) to him (Abdul Malik), and it transpired from the matter of Al-Mukhtar what transpired, and he killed the ones he killed.
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِأَصْحَابِهِ- وَ قَدْ قَالُوا لَهُ: يَا ابْنَ رَسُولِ اللَّهِ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع ذَكَرَ [مِنْ] أَمْرِ الْمُخْتَارِ وَ لَمْ يَقُلْ مَتَى يَكُونُ قَتْلُهُ وَ لِمَنْ يَقْتُلُ.
And Ali-asws Bin Al-Husayn-asws said to his-asws companion, and he had said to him-asws, ‘O son-asws of Rasool-Allah-saww! Amir Al-Momineen-asws mentioned from the matter of Al-Mukhtar and did not say when his killing would take place and of the ones he killed’.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: صَدَقَ أَمِيرُ الْمُؤْمِنِينَ ع، أَ وَ لَا أُخْبِرُكُمْ مَتَى يَكُونُ قَالُوا: بَلَى قَالَ: يَوْمَ كَذَا- إِلَى ثَلَاثِ سِنِينَ مِنْ قَوْلِهِ هَذَا لَهُمْ، وَ سَيُؤْتَى بِرَأْسِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ وَ شِمْرِ بْنِ ذِي الْجَوْشَنِ (عَلَيْهِمَا اللَّعْنَةُ) فِي يَوْمِ كَذَا وَ كَذَا وَ سَنَأْكُلُ وَ هُمَا بَيْنَ أَيْدِينَا نَنْظُرُ إِلَيْهِمَا.
So Ali-asws Bin Al-Husayn-asws said: ‘Amir Al-Momineen-asws was truthful. And, shall I-asws inform you when it would happen?’ They said, ‘Yes’. He-asws said: ‘On such and such a day’ – to three years from these words of his-asws to them – ‘and they would be coming to me-asws with the head of Ubeydullah Bin Ziyad-la, and Shimr Bin Zil Jawshan-la (may the Curses be upon them), during such and such a day, and we shall be eating, and these two (heads) to be in front of us. We would be looking at these two’.
قَالَ: فَلَمَّا كَانَ فِي الْيَوْمِ الَّذِي أَخْبَرَهُمْ- أَنَّهُ يَكُونُ فِيهِ الْقَتْلُ مِنَ الْمُخْتَارِ لِأَصْحَابِ بَنِي أُمَيَّةَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَعَ أَصْحَابِهِ عَلَى مَائِدَةٍ- إِذْ قَالَ لَهُمْ: مَعَاشِرَ إِخْوَانِنَا طِيبُوا نَفْساً [وَ كُلُوا]، فَإِنَّكُمْ تَأْكُلُونَ وَ ظَلَمَةُ بَنِي أُمَيَّةَ يُحْصَدُونَ.
He (Imam Hassan Al-Askari-asws) said: ‘So when it was during the day which he (Ali-asws Bin Al-Husayn-asws) had informed them of – it happened during it, the killing from Al-Mukhtar of the companions of the clan of Umayya. Ali-asws Bin Al-Husayn-asws was with his-asws companions upon a meal, when he-asws said to them: ‘Group of our-asws brethren! Make good yourselves and eat (heartily), for you would be eating and the oppression of the clan of Umayya would be cut down’.
قَالُوا: أَيْنَ قَالَ ع فِي مَوْضِعِ كَذَا يَقْتُلُهُمُ الْمُخْتَارُ، وَ سَيُؤْتَى بِالرَّأْسَيْنِ يَوْمَ كَذَا [وَ كَذَا].
They said, ‘Where?’ He-asws said: ‘In such and such a place, Al-Mukhtar would be killing them, and they would be coming to me-asws with the two heads on such and such a day’.
فَلَمَّا كَانَ فِي ذَلِكَ الْيَوْمِ أُتِيَ بِالرَّأْسَيْنِ لَمَّا أَرَادَ أَنْ يَقْعُدَ لِلْأَكْلِ، وَ قَدْ فَرَغَ مِنْ صَلَاتِهِ، فَلَمَّا رَآهُمَا سَجَدَ وَ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُمِتْنِي حَتَّى أَرَانِي. فَجَعَلَ يَأْكُلُ وَ يَنْظُرُ إِلَيْهِمَا.
So when it was during that day, they came with the two heads, when he-asws had intended to sit for the meal, and he-asws was free from having prayed his-asws Salat. So when he-asws saw the two (heads), he-asws performed Sajda, and said: ‘The Praise is for Allah-azwj Who did not Cause me-asws to pass away until He-azwj Showed me-asws (this)’. So he-asws went on eating and looking at the two (heads)’.
فَلَمَّا كَانَ فِي وَقْتِ الْحَلْوَاءِ لَمْ يُؤْتَ بِالْحَلْوَاءِ- لِمَا كَانُوا قَدِ اشْتَغَلُوا عَنْ عَمَلِهِ بِخَبَرِ الرَّأْسَيْنِ، فَقَالَ نُدَمَاؤُهُ: لَمْ نَعْمَلِ الْيَوْمَ حَلْوَاءً فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: لَا نُرِيدُ حَلْوَاءً أَحْلَى مِنْ نَظَرِنَا إِلَى هَذَيْنِ الرَّأْسَيْنِ!
So, when it was during the time for the sweets (dishes), he-asws did not come with the sweets (dishes) – when it was so that he-asws was pre-occupied from his-as work with the news of the two heads. So his-asws companions said, ‘We did not partake any sweets today’. So Ali-asws Bin Al-Husayn-asws said: ‘We do not want a sweet sweeter than our looking at these two heads!’
ثُمَّ عَادَ إِلَى قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع، قَالَ ع: وَ مَا لِلْكَافِرِينَ وَ الْفَاسِقِينَ عِنْدَ اللَّهِ أَعْظَمُ وَ أَوْفَى.
Then he-asws reiterated the words of Amir Al-Momineen-asws. He-asws said: ‘And what is for the Kafirs and the mischief makers, is more grievous and of more measure’.
328 ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ أَمَّا الْمُطِيعُونَ لَنَا فَسَيَغْفِرُ اللَّهُ ذُنُوبَهُمْ، فَيَزِيدُهُمْ إِحْسَاناً إِلَى حَسَنَاتِهِمْ.
S 328 – Then Amir Al-Momineen-asws said: ‘And as for the ones obedient to us-asws, Allah-azwj would be Forgiving their sins, and He-azwj would Increase them in Favours to their good deeds’.
قَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَنِ الْمُطِيعُونَ لَكُمْ قَالَ: الَّذِينَ يُوَحِّدُونَ رَبَّهُمْ، وَ يَصِفُونَهُ بِمَا يَلِيقُ بِهِ مِنَ الصِّفَاتِ، وَ يُؤْمِنُونَ بِمُحَمَّدٍ نَبِيِّهِ ص- وَ يُطِيعُونَ اللَّهَ فِي إِتْيَانِ فَرَائِضِهِ وَ تَرْكِ مَحَارِمِهِ، وَ يُحْيُونَ أَوْقَاتَهُمْ بِذِكْرِهِ، وَ بِالصَّلَاةِ عَلَى نَبِيِّهِ مُحَمَّدٍ وَ آلِهِ [الطَّيِّبِينَ] وَ يَنْفُونَ عَنْ أَنْفُسِهِمُ الشُّحَّ وَ الْبُخْلَ، فَيُؤَدُّونَ مَا فَرَضَ عَلَيْهِمْ مِنَ الزَّكَاةِ وَ لَا يَمْنَعُونَهَا.
They said, ‘O Amir Al-Momineen-asws! And who are the obedient ones to you-asws all?’ He-asws said: ‘Those who are regarding their Lord-azwj as One, and they are describing Him-azwj with what Attributes He-azwj Cast with, and they are believing in Muhammad-saww as His-azwj Prophet-saww, and they are obeying Allah-azwj in the fulfilling of His-azwj Obligations, and neglects His-azwj Prohibitions, and they are reviving their timings with His-azwj Mention, and with the Salawat upon His-azwj Prophet Muhammad-saww, and his-saww goodly Progeny-asws, and they are denying themselves the stinginess and the miserliness. Thus, they are fulfilling whatever is Obligated upon them from the Zakat and they are not preventing it’.
قوله عز و جل وَ مَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَساجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَ سَعى فِي خَرابِها أُولئِكَ ما كانَ لَهُمْ أَنْ يَدْخُلُوها إِلَّا خائِفِينَ لَهُمْ فِي الدُّنْيا خِزْيٌ وَ لَهُمْ فِي الْآخِرَةِ عَذابٌ عَظِيمٌ
The Words of the Mighty and Majestic: And who is more unjust than one who prevents (people from) the Masjids of Allah, that His Name be mentioned in them, and strives to ruin them? (As for) they, it was not for them that they should be entering them except fearing; for them in the world is disgrace, and for them in the Hereafter is a grievous Punishment [2:114]
329 قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص بِمَكَّةَ وَ أَظْهَرَ بِهَا دَعْوَتَهُ، وَ نَشَرَ بِهَا كَلِمَتَهُ، وَ عَابَ أَدْيَانَهُمْ فِي عِبَادَتِهِمُ الْأَصْنَامَ، وَ أَخَذُوهُ وَ أَسَاءُوا مُعَاشَرَتَهُ، وَ سَعَوْا فِي خَرَابِ الْمَسَاجِدِ الْمَبْنِيَّةِ- كَانَتْ لِقَوْمٍ مِنْ خِيَارِ أَصْحَابِ مُحَمَّدٍ [وَ شِيعَتِهِ] وَ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.
S 329 – The Imam (Hassan Al-Askari-asws) said: ‘Ali-asws Bin Al-Husayn-asws said: ‘When Allah-azwj Sent Muhammad-saww at Makkah and Manifested his-saww call in it, and Publicised his-saww ‘Kalima’ (There is no god except Allah-azwj and Muhammad-saww is Rasool-saww of Allah-azwj), and Faulted their religions with regards to their worshipping the idols, his-saww community seized him-as and mistreated him-saww, and they strive in ruining the constructed Masjids – which were for a group of the good companions of Muhammad-saww and his-saww Shias, and the Shias of Ali-asws Bin Abu Talib-asws.
كَانَ بِفِنَاءِ الْكَعْبَةِ مَسَاجِدُ يُحْيُونَ فِيهَا مَا أَمَاتَهُ الْمُبْطِلُونَ، فَسَعَى هَؤُلَاءِ الْمُشْرِكُونَ فِي خَرَابِهَا، وَ أَذَى مُحَمَّدٍ ص وَ سَائِرِ أَصْحَابِهِ، وَ أَلْجَئُوهُ إِلَى الْخُرُوجِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ، الْتَفَتَ خَلْفَهُ إِلَيْهَا فَقَالَ: اللَّهُ يَعْلَمُ أَنِّي أُحِبُّكِ، وَ لَوْ لَا أَنَّ أَهْلَكِ- أَخْرَجُونِي عَنْكِ لَمَا آثَرْتُ عَلَيْكِ بَلَداً، وَ لَا ابْتَغَيْتُ عَنْكِ بَدَلًا، وَ إِنِّي لَمُغْتَمٌّ عَلَى مُفَارَقَتِكِ.
There used to be Masjids in the courtyard of the Kabah wherein was being revived what killed the falsities. So those polytheists strived in ruining these, and hurt Muhammad-saww and the rest of his-saww companions, made him-saww a refugee to exit from Makkah to Al Medina. He-saww turned behind him-saww towards it (Makkah) and he-saww said: ‘Allah-azwj Knows that I-saww love you (Makkah), and had not your inhabitants exited me-saww from you, I-saww would not have preferred a (another) city over you, nor would I-saww have sought a replacement from you, and I-saww am gloomy upon separating from you’.
فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: يَا مُحَمَّدُ إِنَّ الْعَلِيَّ الْأَعْلَى يَقْرَأُ عَلَيْكَ السَّلَامَ، وَ يَقُولُ: سَأَرُدُّكَ إِلَى هَذَا الْبَلَدِ ظَافِراً غَانِماً سَالِماً، قَادِراً، قَاهِراً، وَ ذَلِكَ قَوْلُهُ تَعَالَى. إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ يَعْنِي إِلَى مَكَّةَ ظَافِراً غَانِماً. وَ أَخْبَرَ بِذَلِكَ رَسُولُ اللَّهِ ص أَصْحَابَهُ، فَاتَّصَلَ بِأَهْلِ مَكَّةَ فَسَخِرُوا مِنْهُ.
So Allah-azwj Revealed unto him-saww: ‘O Muhammad-saww! The Most Exalted Conveys the greetings upon you-saww, and is Saying: “I-azwj will Return you-saww to this city, triumphant, victorious, unscathed, powerful, compelling” – and these are the Words of the Exalted: Surely He Who has made the Quran Binding on you will bring you back to the destination [28:85] – meaning, to Makkah, triumphant, victorious. And Rasool-Allah-saww informed his-saww companions with that. So it was transmitted to the people of Makkah, and they laughed from it.
فَقَالَ اللَّهُ تَعَالَى لِرَسُولِهِ ص: سَوْفَ أُظْهِرُكَ بِمَكَّةَ، وَ أُجْرِي عَلَيْهِمْ حُكْمِي، وَ سَوْفَ أَمْنَعُ عَنْ دُخُولِهَا الْمُشْرِكِينَ حَتَّى لَا يَدْخُلَهَا مِنْهُمْ أَحَدٌ إِلَّا خَائِفاً، أَوْ دَخَلَهَا مُسْتَخْفِياً مِنْ أَنَّهُ إِنْ عُثِرَ عَلَيْهِ قُتِلَ.
So Allah-azwj the Exalted Said to His-azwj Rasool-saww: “Soon I-azwj shall Make you-saww triumphant in Makkah, and My-azwj Judgment would flow upon them, and soon I-azwj shall Forbid the polytheists from entering it until not one would be entering it except as fearful, or he enters it stealthily fearing that if he is traced upon it, he would be killed!”
فَلَمَّا حُتِمَ قَضَاءُ اللَّهِ بِفَتْحِ مَكَّةَ اسْتَوْسَقَتْ لَهُ- أَمَّرَ عَلَيْهِمْ عَتَّابَ بْنَ أَسِيدٍ فَلَمَّا اتَّصَلَ بِهِمْ خَبَرُهُ قَالُوا: إِنَّ مُحَمَّداً لَا يَزَالُ يَسْتَخِفُّ بِنَا حَتَّى وَلَّى عَلَيْنَا غُلَاماً حَدِيثَ السِّنِّ- ابْنَ ثَمَانِيَ عَشْرَةَ سَنَةً، وَ نَحْنُ مَشَايِخُ ذَوُو الْأَسْنَانِ، خُدَّامُ بَيْتِ اللَّهِ الْحَرَامِ وَ جِيرَانُ حَرَمِهِ الْأَمْنِ، وَ خَيْرِ بُقْعَةٍ لَهُ عَلَى وَجْهِ الْأَرْضِ.
When the Ordainment of Allah-azwj came to pass, by the conquest of Makkah, rescuing it (from the idols), he-saww appointed Attab Bin Aseyd as an emir upon them. So when the news arrived to them, they said, ‘Muhammad-saww does not cease to take us lightly until he-saww has made a boy of young age rule upon us – one of eighteen years of age, and we are elders, ones with the age, servants of the Sacred House of Allah-azwj and its vicinity, the sanctuary of safety, and the best spot for it upon the surface of the earth’.
وَ كَتَبَ رَسُولُ اللَّهِ ص لِعَتَّابِ بْنِ أَسِيدٍ عَهْداً- عَلَى [أَهْلِ] مَكَّةَ، وَ كَتَبَ فِي أَوَّلِهِ: [بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ] مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ ص إِلَى جِيرَانِ بَيْتِ اللَّهِ وَ سُكَّانِ حَرَمِ اللَّهِ.
And Rasool-Allah-saww wrote to Attab bin Aseyd, a pact upon the people of Makkah, and wrote in the beginning of it: ‘In the Name of Allah-azwj the Beneficent, the Merciful. From Muhammad-saww, Rasool-saww of Allah-azwj to the neighbours of the House of Allah-azwj and settlers in the Sanctuary of Allah-azwj: –
أَمَّا بَعْدُ، فَمَنْ كَانَ مِنْكُمْ بِاللَّهِ مُؤْمِناً، وَ بِمُحَمَّدٍ رَسُولِ اللَّهِ فِي أَقْوَالِهِ مُصَدِّقاً، وَ فِي أَفْعَالِهِ مُصَوِّباً، وَ لِعَلِيٍّ أَخِي مُحَمَّدٍ رَسُولِهِ وَ صَفِيِّهِ وَ وَصِيِّهِ- وَ خَيْرِ خَلْقِ اللَّهِ بَعْدَهُ مُوَالِياً، فَهُوَ مِنَّا وَ إِلَيْنَا.
As for afterwards, so the one from you who was a believer in Allah-azwj, and in Muhammad-saww as Rasool-saww of Allah-azwj being truthful in his-saww words, and correct in his-saww deeds, and (a believer) of Ali-asws being a brother-asws of Muhammad-saww His-azwj Rasool-saww, and his-saww elite, and his-saww successor-asws – and the best of the creatures after him-saww, as a Guardian-asws, so he is from us-asws and towards us-asws.
وَ مَنْ كَانَ لِذَلِكَ أَوْ لِشَيْءٍ مِنْهُ مُخَالِفاً، فَسُحْقاً وَ بُعْداً لِأَصْحَابِ السَّعِيرِ، لَا يَقْبَلُ اللَّهُ شَيْئاً مِنْ أَعْمَالِهِ وَ إِنْ عَظُمَ وَ كَثُرَ وَ يُصْلِيهِ نَارَ جَهَنَّمَ خَالِداً مُخَلَّداً أَبَداً،
And the one who was opposed to that, or anything from that, so he would be crushed and be distance to the companions of the Blazing Fire. Allah-azwj will not Accept anything from his deeds, and even if these are great and numerous, and his destination would be the Fire of Hell, eternally abiding in it forever.
وَ قَدْ قَلَّدَ مُحَمَّدٌ رَسُولُ اللَّهِ ص عَتَّابَ بْنَ أَسِيدٍ أَحْكَامَكُمْ وَ مَصَالِحَكُمْ، [قَدْ] فَوَّضَ إِلَيْهِ تَنْبِيهَ غَافِلِكِمْ، وَ تَعْلِيمَ جَاهِلِكُمْ، وَ تَقْوِيمَ أَوَدِ مُضْطَرِبِكُمْ، وَ تَأْدِيبَ مَنْ زَالَ عَنْ أَدَبِ اللَّهِ مِنْكُمْ، لِمَا عَلِمَ مِنْ فَضْلِهِ عَلَيْكُمْ مِنْ مُوَالاةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص- وَ مِنْ رُجْحَانِهِ فِي التَّعَصُّبِ لِعَلِيٍّ وَلِيِّ اللَّهِ
And Muhammad-saww has collared Attab Bin Aseyd as your decider and your reconciler. He-saww has delegated to him to awaken your heedless ones, and teach your ignorant ones, and straighten the crookedness of your confused ones, and educate the one from you who has strayed from the Education of Allah-azwj – due to what he-saww knows from his merits over you, from his befriending Muhammad-saww, Rasool-saww of Allah-azwj, and from his attention regarding the bias towards Ali-asws, the Guardian-asws of Allah-azwj.
فَهُوَ لَنَا خَادِمٌ، وَ فِي اللَّهِ أَخٌ، وَ لِأَوْلِيَائِنَا مُوَالٍ، وَ لِأَعْدَائِنَا مُعَادٍ، وَ هُوَ لَكُمْ سَمَاءٌ ظَلِيلَةٌ وَ أَرْضٌ زَكِيَّةٌ، وَ شَمْسٌ مُضِيئَةٌ، وَ قَمَرٌ مُنِيرٌ، قَدْ فَضَّلَهُ اللَّهُ تَعَالَى عَلَى كَافَّتِكُمْ بِفَضْلِ مُوَالاتِهِ، وَ مَحَبَّتِهِ لِمُحَمَّدٍ وَ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِمَا
Thus, he is a servant of ours-asws, and a brother for the Sake of Allah-azwj, and a friends to our-asws friends, and an enemy to our-asws enemies, and a shading sky, and a pure ground, and an illuminating sun, and a radiant moon. Allah-azwj the Exalted has Merited him upon all of you by the Grace of his friendship and his love for Muhammad-saww and Ali-asws, and the goodly ones from their-asws Progeny-asws.
وَ حَكَّمْتُهُ عَلَيْكُمْ، يَعْمَلُ بِمَا يُرِيدُ اللَّهُ- فَلَنْ يُخْلِيَهُ مِنْ تَوْفِيقِهِ- كَمَا أَكْمَلَ [مِنْ] مُوَالاةِ مُحَمَّدٍ وَ عَلِيٍّ شَرَفَهُ وَ حَظَّهُ، لَا يُؤَامِرُ رَسُولَ اللَّهِ ص وَ لَا يُطَالِعُهُ، بَلْ هُوَ السَّدِيدُ الْأَمِينُ، فَلْيَعْمَلِ الْمُطِيعُ مِنْكُمْ، وَ لْيَفِ بِحُسْنِ مُعَامَلَتِهِ لِيُسَرَّ بِشَرِيفِ الْجَزَاءِ، وَ عَظِيمِ الْحَبَاءِ، وَ لْيُوَفَّرِ الْمُخَالِفُ لَهُ بِشَدِيدِ الْعِقَابِ، وَ غَضَبِ الْمَلِكِ الْعَزِيزِ الْغَلَّابِ،
And he-saww made him a governor upon you all that he should act with what Allah-azwj Wants – so he will never be devoid of His-azwj Inclination – just as He-azwj Perfected his nobility and his share from the Wilayah of Muhammad-saww and Ali-asws. Rasool-Allah-saww did not make him the emir nor exalted him, but he is the upright, the trustworthy. The obedient ones from you, let him act with goodly dealings in order to be joyful with the noble Recompense, and great gifts, and let him fear the severe Punishment by opposition to him, and the Wrath of the King, the Mighty, the Subduer.
وَ لَا يَحْتَجُّ مُحْتَجٌّ مِنْكُمْ فِي مُخَالَفَتِهِ بِصِغَرِ سِنِّهِ، فَلَيْسَ الْأَكْبَرُ هُوَ الْأَفْضَلَ بَلِ الْأَفْضَلُ هُوَ الْأَكْبَرُ، وَ هُوَ الْأَكْبَرُ فِي مُوَالاتِنَا- وَ مُوَالاةِ أَوْلِيَائِنَا، وَ مُعَادَاةِ أَعْدَائِنَا فَلِذَلِكَ جَعَلْنَاهُ الْأَمِيرَ لَكُمْ وَ الرَّئِيسَ عَلَيْكُمْ، فَمَنْ أَطَاعَهُ فَمَرْحَباً بِهِ، وَ مَنْ خَالَفَهُ فَلَا يُبَعِّدِ اللَّهُ غَيْرَهُ.
And there is need for a protester from you that he opposes him due to his young age, for the oldest is not the superior, but it is the superior who is the greatest, and he is the greatest in having our-asws Wilayah – and the friendship of our-asws friends, and enmity to our-asws enemies. Therefore, due to that, we-saww made him as the emir for you all and the head upon you. So the one who obeys him, congratulations to him, and the one who opposes him, Allah-azwj would not Distance other than him’.
قَالَ: فَلَمَّا وَصَلَ إِلَيْهِمْ عَتَّابٌ، وَ قَرَأَ عَهْدَهُ، وَقَفَ فِيهِمْ مَوْقِفاً ظَاهِراً، وَ نَادَى فِي جَمَاعَتِهِمْ حَتَّى حَضَرُوهُ وَ قَالَ لَهُمْ: مَعَاشِرَ أَهْلِ مَكَّةَ إِنَّ رَسُولَ اللَّهِ ص رَمَانِي بِكُمْ- شِهَاباً مُحْرِقاً لِمُنَافِقِيكُمْ، وَ رَحْمَةً وَ بَرَكَةً عَلَى مُؤْمِنِيكُمْ، وَ إِنِّي أَعْلَمُ النَّاسِ بِكُمْ وَ بِمُنَافِقِيكُمْ، وَ سَوْفَ آمُرُكُمْ بِالصَّلَاةِ فَيُقَامُ لَهَا،
He (Imam Hassan Al-Askari-asws) said: ‘So when Attab arrived to them and read out his-saww pact, he paused among them pausing in public and called out in their group until they attended. And he said to them, ‘Community of the inhabitants of Makkah! Rasool-Allah-saww Fired me (as an arrow) of flame to incinerate your hypocrites and as a mercy and Blessing upon your Momineen, and I am more knowing of the people than you are, and of your hypocrites, and soon I shall be ordering with the Salat and the establishment of it.
ثُمَّ أَتَخَلَّفُ أُرَاعِي النَّاسَ، فَمَنْ وَجَدْتُهُ قَدْ لَزِمَ الْجَمَاعَةَ- الْتَزَمْتُ لَهُ حَقَّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ، وَ مَنْ وَجَدْتُهُ قَدْ قَعَدَ عَنْهَا فَتَّشْتُهُ، فَإِنْ وَجَدْتُ لَهُ عُذْراً أَعْذَرْتُهُ، وَ إِنْ لَمْ أَجِدْ لَهُ عُذْراً ضَرَبْتُ عُنُقَهُ حَتْماً مِنَ اللَّهِ- مَقْضِيّاً عَلَى كَافَّتِكُمْ لِأُطَهِّرَ حَرَمَ اللَّهِ مِنَ الْمُنَافِقِينَ.
Then I shall wait observing the people. So the one I find to have necessitated the congregation (of Salat), I shall necessitate for him the rights of the Momin upon the Momin; and the one I find to have sat back from it, I shall investigate him. So, if I find a valid excuse for him, I shall excuse him, and if I do not find a valid excuse for him, I shall strike off his neck without fail, as an Ordainment from Allah-azwj upon all of you, in order to purify the Harram (House) of Allah-azwj from the hypocrites.
فَأَمَّا بَعْدُ، فَإِنَّ الصِّدْقَ أَمَانَةٌ، وَ الْفُجُورَ خِيَانَةٌ، وَ لَنْ تَشِيعَ الْفَاحِشَةُ فِي قَوْمٍإِلَّا ضَرَبَهُمُ اللَّهُ بِالذُّلِّ، قَوِيُّكُمْ عِنْدِي ضَعِيفٌ حَتَّى آخُذَ الْحَقَّ مِنْهُ، وَ ضَعِيفُكُمْ عِنْدِي قَوِيٌّ حَتَّى آخُذَ لَهُ الْحَقَّ، اتَّقُوا اللَّهَ وَ شَرِّفُوا بِطَاعَةِ اللَّهِ أَنْفُسَكُمْ، وَ لَا تُذِلُّوهَا بِمُخَالَفَةِ رَبِّكُمْ.
As for afterwards, so it is the honesty of the entrustments and the immorality of the betrayal. And the immoralities never spread among a people except Allah-azwj Struck them with the disgrace. The strong ones in my presence are weak until I take the right from him, and your weak ones in my presence are strong until I take the right for him. Fear Allah-azwj and ennoble yourselves with the obedience to Allah-azwj, and do not be disgraced by opposing your Lord-azwj!’
فَفَعَلَ وَ اللَّهِ كَمَا قَالَ، وَ عَدَلَ وَ أَنْصَفَ وَ أَنْفَذَ الْأَحْكَامَ، مُهْتَدِياً بِهُدَى اللَّهِ، غَيْرَ مُحْتَاجٍ إِلَى مُؤَامَرَةٍ وَ لَا مُرَاجَعَةٍ.
So he did, by Allah-azwj, just as he said, and was just, and fair, and implemented the Ordinances, being Guided by the Guidance of Allah-azwj, without being needy to a consultation nor a referral.
[في عزل الرسول ص أبا بكر بأمر الله]
Re: Rasool-saww isolating Abu Bakr by the Command of Allah-azwj
330 ثُمَّ بَعَثَ رَسُولُ اللَّهِ ص بِعَشْرِ آيَاتٍ مِنْ سُورَةِ «بَرَاءَةَ» مَعَ أَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ، وَ فِيهَا ذِكْرُ نَبْذِ الْعُهُودِ إِلَى الْكَافِرِينَ، وَ تَحْرِيمِ قُرْبِ مَكَّةَ عَلَى الْمُشْرِكِينَ. فَأَمَرَ أَبَا بَكْرِ بْنَ أَبِي قُحَافَةَ عَلَى الْحَجِّ، لِيَحُجَّ بِمَنْ ضَمَّهُ الْمَوْسِمُ وَ يَقْرَأَ عَلَيْهِمُ الْآيَاتِ،
S 330 – Then Rasool-Allah-saww sent ten Verses from Surah Bara’at (Chapter 9) with Abu Bakr Bin Abu Qohafa, and therein was a mention of the renouncement of the pacts to the Kafirs, and Prohibition of polytheists coming close to Makkah, and he-saww ordered Abu Bakr Bin Abu Qohafa to perform Hajj with the ones with him during the season (for the Hajj), and recite the Verses to them.
فَلَمَّا صَدَرَ عَنْهُ أَبُو بَكْرٍ جَاءَهُ الْمُطَوَّقُ بِالنُّورِ جَبْرَئِيلُ ع فَقَالَ: – يَا مُحَمَّدُ إِنَّ الْعَلِيَّ الْأَعْلَى يَقْرَأُ عَلَيْكَ السَّلَامَ- وَ يَقُولُ: يَا مُحَمَّدُ إِنَّهُ لَا يُؤَدِّي عَنْكَ إِلَّا أَنْتَ أَوْ رَجُلٌ مِنْكَ، فَابْعَثْ عَلِيّاً ع لِيَتَنَاوَلَ الْآيَاتِ، فَيَكُونَ هُوَ الَّذِي يَنْبِذُ الْعُهُودَ وَ يَقْرَأُ الْآيَاتِ.
But, when Abu Bakr left from him-saww, Jibraeel-as came to him-saww collared with light, and he-as said: ‘O Muhammad-saww! The Most Exalted Conveys the greetings to you-saww and is saying: ‘O Muhammad-saww! It should not be performed except by you-saww or a man from you-saww’. So he-saww sent Ali-asws to take the Verses, so he-asws would happen to be the one who would renounce the pacts and he-asws would recite the Verses.
يَا مُحَمَّدُ مَا أَمَرَكَ رَبُّكَ بِدَفْعِهَا إِلَى عَلِيٍّ ع وَ نَزْعِهَا مِنْ أَبِي بَكْرٍ سَهْواً وَ لَا شَكّاً- وَ لَا اسْتِدْرَاكاً عَلَى نَفْسِهِ غَلَطاً- وَ لَكِنْ أَرَادَ أَنْ يُبَيِّنَ لِضُعَفَاءِ الْمُسْلِمِينَ أَنَّ الْمَقَامَ الَّذِي يَقُومُهُ أَخُوكَ عَلِيٌّ ع لَنْ يَقُومَهُ غَيْرُهُ سِوَاكَ يَا مُحَمَّدُ وَ إِنْ جَلَّتْ فِي عُيُونِ هَؤُلَاءِ الضُّعَفَاءِ مِنْ أُمَّتِكَ مَرْتَبَتُهُ- وَ شَرُفَتْ عِنْدَهُمْ مَنْزِلَتُهُ.
O Muhammad-saww! Your Lord-azwj did not Command you-saww with handing it over to Ali-asws and taking it from Abu Bakr, neither out of forgetfulness, nor a doubt, nor a realisation of a mistake upon Himself-azwj. But, He-azwj Wanted to Clarify for the weak ones of the Muslims that the position which He-azwj has Positioned your-saww brother Ali-asws in, He-azwj will never Position someone else besides you-saww, O Muhammad-saww, and even if he (Abu Bakr) is of a majestic rank in the eyes of these weak ones from your-saww community, and his status is noble in their eyes’.
فَلَمَّا انْتَزَعَ عَلِيٌّ ع الْآيَاتِ مِنْ يَدِهِ، لَقِيَ أَبُو بَكْرٍ بَعْدَ ذَلِكَ رَسُولَ اللَّهِ ص فَقَالَ: بِأَبِي [أَنْتَ] وَ أُمِّي (يَا رَسُولَ اللَّهِ أَنْتَ أَمَرْتَ عَلِيّاً أَنْ أَخَذَ هَذِهِ الْآيَاتِ مِنْ يَدَيِ) فَقَالَ رَسُولُ اللَّهِ ص: لَا، وَ لَكِنَّ الْعَلِيَّ الْعَظِيمَ أَمَرَنِي- أَنْ لَا يَنُوبَ عَنِّي إِلَّا مَنْ هُوَ مِنِّي،
So when Ali-asws took away the Verses from his hand, Abu Bakr met Rasool-Allah-saww after that, and he said, ‘May my father and my mother be (sacrificed) for you-saww, O Rasool-Allah-saww! You-saww instructed Ali-asws to take these Verses from my hands?’ So Rasool-Allah-saww said: ‘No! But, it was the Most Exalted Who Commanded me-saww that none should represent on my-saww behalf except for the one who is from me-saww.
وَ أَمَّا أَنْتَ فَقَدْ عَوَّضَكَ اللَّهُ بِمَا قَدْ حَمَّلَكَ مِنْ آيَاتِهِ- وَ كَلَّفَكَ مِنْ طَاعَاتِهِ الدَّرَجَاتِ الرَّفِيعَةِ وَ الْمَرَاتِبِ الشَّرِيفَةِ- أَمَا إِنَّكَ إِنْ دُمْتَ عَلَى مُوَالاتِنَا، وَ وَافَيْتَنَا فِي عَرَصَاتِ الْقِيَامَةِ- وَفِيّاً بِمَا أَخَذْنَا بِهِ عَلَيْكَ [مِنَ] الْعُهُودِ وَ الْمَوَاثِيقِ- فَأَنْتَ مِنْ خِيَارِ شِيعَتِنَا وَ كِرَامِ أَهْلِ مَوَدَّتِنَا. فَسُرِّيَ بِذَلِكَ عَنْ أَبِي بَكْرٍ.
And as for you, so Allah-azwj has Compensated you (instead) with what you had carried from His-azwj Verses, and your being encumbered from His-azwj obedience, lofty levels and noble ranks – provided if you remain upon our-asws Wilayah, and you would come to us in the plains of the (Day of) Judgment – having been loyal with what we-asws took will upon you from the pacts and the Covenants – then you would be from the best of our-asws Shias and the most honourable of the people of our-asws cordiality’. So Abu Bakr was joyful with that.
قَالَ: فَمَضَى عَلِيٌّ ع لِأَمْرِ اللَّهِ، وَ نَبَذَ الْعُهُودَ إِلَى أَعْدَاءِ اللَّهِ، وَ أَيِسَ الْمُشْرِكُونَ مِنَ الدُّخُولِ بَعْدَ عَامِهِمْ ذَلِكَ إِلَى حَرَمِ اللَّهِ وَ كَانُوا عَدَداً كَثِيراً وَ جَمّاً غَفِيراً، غَشَّاهُ اللَّهُ نُورَهُ، وَ كَسَاهُ فِيهِمْ هبة [هَيْبَةً] وَ جَلَالًا، لَمْ يَجْسُرُوا مَعَهَا عَلَى إِظْهَارِ خِلَافٍ وَ لَا قَصْدٍ بِسُوءٍ.
He (Imam Hassan Al-Askari-asws) said: ‘So Ali-asws went away for the Command of Allah-azwj and renounced the pacts to the enemies of Allah-azwj, and the polytheists despaired from the entering into the Harram of Allah-azwj after that year of theirs. And (although) they used to be a large number and a multitude crowd, Allah-azwj Overlaid His-azwj Light and Clothed among them Awe and Majesty. They could not be audacious with it, upon the displaying of opposition, nor aiming with evil’.
قَالَ: فَذَلِكَ قَوْلُهُ: وَ مَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَساجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ. وَ هِيَ مَسَاجِدُ خِيَارِ الْمُؤْمِنِينَ بِمَكَّةَ لِمَا مَنَعُوهُمْ مِنَ التَّعَبُّدِ فِيهَا- بِأَنْ أَلْجَئُوا رَسُولَ اللَّهِ ص إِلَى الْخُرُوجِ عَنْ مَكَّةَ وَ سَعى فِي خَرابِها خَرَابِ تِلْكَ الْمَسَاجِدِ لِئَلَّا تُعْمَرَ بِطَاعَةِ اللَّهِ
He (Imam Hassan Al-Askari-asws) said: ‘So these are His-azwj Words: And who is more unjust than one who prevents (people from) the Masjids of Allah, that His Name be mentioned in them – and these were the Masjids (built by) the best of the Momineen at Makkah and for preventing them from the worship in them, that when Rasool-Allah-saww embarked to exit from Makkah, and strives to ruin them – ruin those Masjid built with the obedience of Allah-azwj.
قَالَ اللَّهُ تَعَالَى أُولئِكَ ما كانَ لَهُمْ أَنْ يَدْخُلُوها إِلَّا خائِفِينَ أَنْ يَدْخُلُوا بِقَاعَ تِلْكَ الْمَسَاجِدِ فِي الْحَرَمِ إِلَّا خَائِفِينَ مِنْ عَدْلِهِ وَ حُكْمِهِ النَّافِذِ عَلَيْهِمْ- أَنْ يَدْخُلُوهَا كَافِرِينَ- بِسُيُوفِهِ وَ سِيَاطِهِ لَهُمْ لِهَؤُلَاءِ الْمُشْرِكِينَ فِي الدُّنْيا خِزْيٌ وَ هُوَ طَرْدُهُ إِيَّاهُمْ عَنِ الْحَرَمِ، وَ مَنْعُهُمْ أَنْ يَعُودُوا إِلَيْهِ وَ لَهُمْ فِي الْآخِرَةِ عَذابٌ عَظِيمٌ.
Allah-azwj the Exalted Said: (As for) they, it was not for them that they should be entering them except fearing – that they should be entering a spot of that Masjid in the Harram (Sanctuary) only as fearing from His-azwj Justice and His-azwj Ruling to be implemented upon them – that they are entering it as Kafirs – by his sword and his whip (for them). for them –for these Polytheists in the world is disgrace – and it is His-azwj Expulsion of them from the Harram, and Forbidding them from returning to it and for them in the Hereafter is a grievous Punishment [2:114]’’.
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
[تخليفه ص عليا ع في غزوة تبوك]
His-saww leaving Ali-asws behind during the military expedition of Tabuk.
331 وَ قَالَ [الْبَاقِرُ، عَنْ] عَلِيِّ بْنِ الْحُسَيْنِ ع وَ لَقَدْ كَانَ مِنَ الْمُنَافِقِينَ وَ الضُّعَفَاءِ مِنْ أَشْبَاهِ الْمُنَافِقِينَ- مَعَ رَسُولِ اللَّهِ ص أَيْضاً- قَصَدَ إِلَى تَخْرِيبِ الْمَسَاجِدِ بِالْمَدِينَةِ، وَ إِلَى تَخْرِيبِ مَسَاجِدِ الدُّنْيَا كُلِّهَا- بِمَا هَمُّوا بِهِ مِنْ قَتْلِ [أَمِيرِ الْمُؤْمِنِينَ] عَلِيٍّ ع بِالْمَدِينَةِ، وَ مِنْ قَتْلِ رَسُولِ اللَّهِ ص فِي طَرِيقِهِمْ إِلَى الْعَقَبَةِ،
S 331 – And Al-Baqir-asws said (reported), from Ali-asws Bin Al-Husayn-asws: ‘And there were from the hypocrites and the weak ones resembling the hypocrites – with Rasool-Allah-saww as well – aiming to ruin the Masjids in Al-Medina, and (aiming) to ruin the Masjids of the world, all of them, due to what they planned with from killing Amir Al-Momineen Ali-asws in Al-Medina, and from killing Rasool-Allah-saww in their-asws way to Al-Aqaba.
وَ لَقَدْ زَادَ اللَّهُ تَعَالَى فِي ذَلِكَ السَّيْرِ إِلَى تَبُوكَ فِي بَصَائِرِ الْمُسْتَبْصِرِينَ وَ فِي قَطْعِ مَعَاذِيرِ مُتَمَرِّدِيهِمْ- زِيَادَاتٍ تَلِيقُ بِجَلَالِ اللَّهِ وَ طَوْلِهِ عَلَى عِبَادِهِ.
And Allah-azwj the Exalted had Increased in the insight of the insightful ones during that journey to Tabuk, and in cutting off the excuses of their obstinate ones – with Increases befitting the Majesty of Allah-azwj and His-azwj Leniency upon His-azwj servants.
مِنْ ذَلِكَ أَنَّهُمْ لَمَّا كَانُوا مَعَ رَسُولِ اللَّهِ ص فِي مَسِيرِهِ إِلَى تَبُوكَ قَالُوا: لَنْ نَصْبِرَ عَلى طَعامٍ واحِدٍ كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى ع وَ كَانَتْ آيَةُ رَسُولِ اللَّهِ ص الظَّاهِرَةُ لَهُمْ فِي ذَلِكَ- أَعْظَمَ مِنَ الْآيَةِ الظَّاهِرَةِ لِقَوْمِ مُوسَى.
From that – when they were with Rasool-Allah-saww during his-saww journey to Tabuk, they (also) said, ‘We can never be patient upon one food [2:61], just as the Children of Israel had said to Musa-as, and a Sign of Rasool-Allah-saww was Manifested to them regarding that – one greater than the Sign Manifested for the people of Musa-as.
وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا أَمَرَ بِالْمَسِيرِ إِلَى تَبُوكَ، أَمَرَ بِأَنْ يُخَلِّفَ عَلِيّاً ع بِالْمَدِينَةِ، فَقَالَ عَلِيٌّ ع: يَا رَسُولَ اللَّهِ مَا كُنْتُ أُحِبُّ أَنْ أَتَخَلَّفَ عَنْكَ فِي شَيْءٍ مِنْ أُمُورِكَ، وَ أَنْ أَغِيبَ عَنْ مُشَاهَدَتِكَ، وَ النَّظَرِ إِلَى هَدْيِكَ وَ سَمْتِكَ.
And that is when Rasool-Allah-saww ordered with the journeying to Tabuk, he-saww instructed with leaving Ali-asws behind in Al-Medina. So Ali-asws said: ‘O Rasool-Allah-saww! I-asws never liked to be left behind from you-saww regarding anything from your-saww affairs, and that I-asws should be absent from witnessing you, and looking at your-saww guidance and hearing you-saww’.
فَقَالَ رَسُولُ اللَّهِ ص: يَا عَلِيُّ أَ مَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي، تُقِيمُ يَا عَلِيُّ فَإِنَّ لَكَ فِي مُقَامِكَ مِنَ الْأَجْرِ- مِثْلَ الَّذِي يَكُونُ لَكَ لَوْ خَرَجْتَ مَعَ رَسُولِ اللَّهِ ص، وَ لَكَ مِثْلُ أُجُورِ كُلِّ مَنْ خَرَجَ مَعَ رَسُولِ اللَّهِ ص مُوقِناً طَائِعاً، وَ إِنَّ لَكَ عَلَيَّ-
So Rasool-Allah-saww said: ‘O Ali-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? Stay, O Ali-asws, for there would be for you-asws in your-asws staying, from the Recompense, similar to that which would have happened to be for you-asws if you-asws had come out along with Rasool-Allah-saww, and for you-asws would be similar to the Recompenses of everyone who is with Rasool-Allah-saww, convinced, obedient, and that would be for you-asws Ali-asws.
يَا عَلِيُّ أَنْ أَسْأَلَ اللَّهَ بِمَحَبَّتِكَ أَنْ تُشَاهِدَ مِنْ مُحَمَّدٍ سَمْتَهُ فِي سَائِرِ أَحْوَالِهِ، إِنَّ اللَّهَ يَأْمُرُ جَبْرَئِيلَ فِي جَمِيعِ مَسِيرِنَا هَذَا أَنْ يَرْفَعَ الْأَرْضَ الَّتِي نَسِيرُ عَلَيْهَا، وَ الْأَرْضَ الَّتِي تَكُونُ أَنْتَ عَلَيْهَا، وَ يُقَوِّيَ بَصَرَكَ حَتَّى تُشَاهِدَ مُحَمَّداً وَ أَصْحَابَهُ- فِي سَائِرِ أَحْوَالِكَ وَ أَحْوَالِهِمْ، فَلَا يَفُوتُكَ الْأُنْسُ مِنْ رُؤْيَتِهِ وَ رُؤْيَةِ أَصْحَابِهِ، وَ يُغْنِيكَ ذَلِكَ عَنِ الْمُكَاتَبَةِ وَ الْمُرَاسَلَةِ.
O Ali-asws, I-saww shall ask Allah-azwj by your-asws Love that you-asws should witness from Muhammad-saww, in his-saww way in the rest of his-saww states. Allah-azwj should Command Jibraeel-as in the entirety of this journey of ours-saww that he-as raises the ground which we-saww travel upon, and the ground which you-asws happen to be upon, and strengthen your-asws vision until you-asws witness Muhammad-saww and his-saww companions, in the rest of your-asws situations and their situations. Therefore, no closeness would be lost from your-asws visualising him-saww and visualising his-saww companions, and that would make you-asws needless from the letter-writing and messages’.
فَقَامَ رَجُلٌ مِنْ مَجْلِسِ زَيْنِ الْعَابِدِينَ ع لَمَّا ذَكَرَ هَذَا- وَ قَالَ لَهُ: يَا ابْنَ رَسُولِ اللَّهِ كَيْفَ يَكُونُ هَذَا لِعَلِيٍّ إِنَّمَا يَكُونُ هَذَا لِلْأَنْبِيَاءِ، لَا لِغَيْرِهِمْ!
So a man from the gathering of Zayn Al-Abideen-asws stood up, when he-asws mentioned this, and said to him-asws, ‘O son-asws of Rasool-Allah-saww! How can this happen to be for Ali-asws? But rather, this happens for the Prophets-as, not for others!’
فَقَالَ زَيْنُ الْعَابِدِينَ ع: هَذَا هُوَ مُعْجِزَةٌ لِمُحَمَّدٍ رَسُولِ اللَّهِ ص لَا لِغَيْرِهِ، لِأَنَّ اللَّهَ تَعَالَى لَمَّا رَفَعَهُ بِدُعَاءِ مُحَمَّدٍ، زَادَ فِي نُورِهِ أَيْضاً بِدُعَاءِ مُحَمَّدٍ حَتَّى شَاهَدَ مَا شَاهَدَ، وَ أَدْرَكَ مَا أَدْرَكَ.
So Zayn Al-Abideen-asws said: ‘This, it is a miracle for Muhammad-saww, Rasool-saww of Allah-azwj, not for other than him-saww, because Allah-azwj the Exalted, when He-azwj Raised him-asws by the supplication of Muhammad-saww, Increased in his-asws light by the supplication of Muhammad-saww until he-asws witnessed what he-asws witnessed, and realised what he-asws realised’.
ثُمَّ قَالَ الْبَاقِرُ ع: [يَا عَبْدَ اللَّهِ] مَا أَكْثَرَ ظُلْمَ [كَثِيرٍ مِنْ] هَذِهِ الْأُمَّةِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع، وَ أَقَلَّ إِنْصَافَهُمْ لَهُ! يَمْنَعُونَ عَلِيّاً مَا يُعْطُونَهُ سَائِرَ الصَّحَابَةِ وَ عَلِيٌّ ع أَفْضَلُهُمْ، فَكَيْفَ يَمْنَعُونَ مَنْزِلَةً يُعْطُونَهَا غَيْرَهُ
Then Al-Baqir-asws said: ‘O Abdullah! How often so many from this community are unjust to Ali-asws Bin Abu Talib-asws, and how little is their fairness to him-asws! They are denying Ali-asws what they are accepting for the rest of the companions, and (although) Ali-asws is the most superior of them. So how can they be denying a status which they are accepting for others?’
قِيلَ: وَ كَيْفَ ذَاكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ: لِأَنَّكُمْ تَتَوَلَّوْنَ مُحِبِّي أَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ، وَ تَبَرَّءُونَ مِنْ أَعْدَائِهِ كَائِناً مَنْ كَانَ، وَ كَذَلِكَ تَتَوَلَّوْنَ عُمَرَ بْنَ الْخَطَّابِ، وَ تَبَرَّءُونَ مِنْ أَعْدَائِهِ كَائِناً مَنْ كَانَ، وَ تَتَوَلَّوْنَ عُثْمَانَ بْنَ عَفَّانَ، وَ تَبَرَّءُونَ مِنْ أَعْدَائِهِ كَائِناً مَنْ كَانَ، حَتَّى إِذَا صَارَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالُوا: نَتَوَلَّى مُحِبِّيهِ وَ لَا نَتَبَرَّأُ مِنْ أَعْدَائِهِ، بَلْ نُحِبُّهُمْ!
It was said, ‘And how is that so, O son-asws of Rasool-Allah-saww?’ He-asws said: ‘Because they are befriending the ones who love Abu Bakr Bin Abu Qohafa and they are disavowing from his enemies, whoever he may be. And similar to that, they are befriending Umar Bin Khattab and are disavowing from his enemies, whoever it may be. And they are befriending Usman Bin Affan and they are disavowing from his enemies whoever it may be, until when they come to Ali-asws Bin Abu Talib-asws, they are saying, ‘We love those that love him-asws, and (but) we do not disavow from his-asws enemies. But, (instead) we love them!’
وَ كَيْفَ يَجُوزُ هَذَا لَهُمْ وَ رَسُولُ اللَّهِ ص يَقُولُ فِي عَلِيٍّ: «اللَّهُمَّ وَالِ مَنْ وَالاهُ، وَ عَادِ مَنْ عَادَاهُ، وَ انْصُرْ مَنْ نَصَرَهُ، وَ اخْذُلْ مَنْ خَذَلَهُ» أَ فَتَرَاهُمْ لَا يُعَادُونَ مَنْ عَادَاهُ [وَ لَا يَخْذُلُونَ مَنْ] خَذَلَهُ! لَيْسَ هَذَا بِإِنْصَافٍ!
And how can this be allowable for them, and Rasool-Allah-saww is saying regarding Ali-asws: ‘O Allah-azwj! Befriend the one who befriends him-asws, and be Inimical to the one who is inimical to him-asws, and Help the one who helps him-asws, and Abandon the one who abandons him-asws’! So, are you not seeing that they are not being inimical to the one who is inimical to him-asws, nor are they abandoning the one who abandoned him-asws! This is not with fairness!
ثُمَّ أُخْرَى أَنَّهُمْ إِذَا ذُكِرَ لَهُمْ مَا اخْتَصَّ اللَّهُ بِهِ عَلِيّاً ع بِدُعَاءِ رَسُولِ اللَّهِ ص وَ كَرَامَتِهِ عَلَى رَبِّهِ تَعَالَى، جَحَدُوهُ، وَ هُمْ يَقْبَلُونَ مَا يَذْكُرُ لَهُمْ فِي غَيْرِهِ مِنَ الصَّحَابَةِ فَمَا الَّذِي مَنَعَ عَلِيّاً ع مَا جَعَلَهُ لِسَائِرِ أَصْحَابِ رَسُولِ اللَّهِ ص
Then, another (thing). They, when it is mentioned to them what Allah-azwj Particularised Ali-asws with by the supplication of Rasool-Allah-saww and his-asws prestige to his-asws Lord-azwj the Exalted, they are rejecting it, and they are accepting what is mentioned to them regarding others from the companions. So what is that which prevents Ali-asws what is made to be for the rest of the companions of Rasool-Allah-saww?
هَذَا عُمَرُ بْنُ الْخَطَّابِ إِذَا قِيلَ لَهُمْ: إِنَّهُ كَانَ عَلَى الْمِنْبَرِ بِالْمَدِينَةِ يَخْطُبُ- إِذْ نَادَى فِي خِلَالِ خُطْبَتِهِ: يَا سَارِيَةُ، الْجَبَلَ. وَ عَجِبَتِ الصَّحَابَةُ وَ قَالُوا: مَا هَذَا مِنَ الْكَلَامِ الَّذِي فِي هَذِهِ الْخُطْبَةِ! فَلَمَّا قَضَى الْخُطْبَةَ وَ الصَّلَاةَ قَالُوا: مَا قَوْلُكَ فِي خُطْبَتِكَ يَا سَارِيَةُ الْجَبَلَ
This is Umar Bin Al-Khattab. When it is said to them that he was upon the pulpit, addressing (the people) in Al-Medina, when he called out in the middle of his sermon, ‘O battalion of the mountain!’ And the companions wondered and they said, ‘This is not from the speech of this sermon!’ So when they finished the sermon and the Salat, they said, ‘What was your speech in your sermon, ‘O battalion of the mountain!’?’
فَقَالَ: اعْلَمُوا أَنِّي- وَ أَنَا أَخْطُبُ- رَمَيْتُ بِبَصَرِي نَحْوَ النَّاحِيَةِ الَّتِي خَرَجَ فِيهَا إِخْوَانُكُمْ- إِلَى غَزْوِ الْكَافِرِينَ بِنَهَاوَنْدَ، وَ عَلَيْهِمْ سَعْدُ بْنُ أَبِي وَقَّاصٍ، فَفَتَحَ اللَّهُ لِيَ الْأَسْتَارَ وَ الْحُجُبَ، وَ قَوَّى بَصَرِي حَتَّى رَأَيْتُهُمْ- وَ قَدِ اصْطَفُّوا بَيْنَ يَدَيْ جَبَلٍ هُنَاكَ، وَ قَدْ جَاءَ بَعْضُ الْكُفَّارِ لِيَدُورُوا خَلْفَ سَارِيَةَ، وَ سَائِرِ مَنْ مَعَهُ مِنَ الْمُسْلِمِينَ، فَيُحِيطُوا بِهِمْ فَيَقْتُلُوهُمْ،
So he said, ‘Know that I – and while I was addressing – I glanced with my sight towards the area wherein your brethren went out to attack the Kafirs at Nahawand, and upon them (as a commander) was Sa’ad Bin Abu Waqas. So Allah-azwj Opened for me the coverings and the veils and Strengthened my vision until I saw them – and they had lined upon in front of the mountain over there. And some of the Kafirs had come to encircle behind the battalion and the rest of the ones who were with him from the Muslims, so they could encompass them and kill them.
فَقُلْتُ «يَا سَارِيَةُ، الْجَبَلَ» لِيَلْتَجِئَ إِلَيْهِ- فَيَمْنَعَهُمْ ذَلِكَ مِنْ أَنْ يُحِيطُوا بِهِ ثُمَّ يُقَاتِلُوا، وَ مَنَعَ اللَّهُ إِخْوَانَكُمُ الْمُؤْمِنِينَ أَكْتَافَ الْكَافِرِينَ وَ فَتَحَ اللَّهُ عَلَيْهِمْ بِلَادَهُمْ، فَاحْفَظْ هَذَا الْوَقْتَ فَسَيَرُدُّ اللَّهُ عَلَيْكُمُ الْخَبَرَ بِذَلِكَ.
So I said, ‘O battalion of the mountain!’ in order to (tell him to seek) shelter, thus preventing them from encompassing him, then he could fight back. And Allah-azwj Prevented your Momineen brethren of being defeated by the Kafirs, and Allah-azwj Made them victorious upon their cities. So, memorise this time, and Allah-azwj would be Returning the news of that to you all’.
وَ كَانَ بَيْنَ الْمَدِينَةِ وَ نَهَاوَنْدَ مَسِيرَةُ أَكْثَرَ مِنْ خَمْسِينَ يَوْماً.
And between Al-Medina and Nahawand was a travel distance of more than fifty days.
قَالَ الْبَاقِرُ ع: فَإِذَا كَانَ هَذَا لِعُمَرَ فَكَيْفَ لَا يَكُونُ مِثْلُ هَذَا لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ لَكِنَّهُمْ قَوْمٌ لَا يُنْصِفُونَ، بَلْ يُكَابِرُونَ.
Al-Baqir-asws said: ‘So what this can happen for Umar, then how can similar to this not happen to be for Ali-asws Bin Abu Talib-asws? But they are a people who are not being fair. But they are being stubborn’.
ثُمَّ عَادَ الْبَاقِرُ ع إِلَى حَدِيثِهِ. عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: فَكَانَ اللَّهُ تَعَالَى يَرْفَعُ الْبِقَاعَ- الَّتِي عَلَيْهَا مُحَمَّدٌ ص وَ يَسِيرُ فِيهَا، لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع حَتَّى يُشَاهِدَهُمْ عَلَى أَحْوَالِهِمْ.
Then Al-Baqir-asws returned to his-asws Hadeeth from Ali-asws Bin Al-Husayn-asws. He-asws said: ‘It was so that Allah-azwj the Exalted Raised the spot upon which was Muhammad-saww and he-saww travelled in it, for Ali-asws Bin Abu Talib-asws, until he-asws witnessed them upon their situations.
قَالَ عَلِيٌّ ع: وَ إِنَّ رَسُولَ اللَّهِ ص كَانَ كُلَّمَا أَرَادَ غَزْوَةً- وَرَّى بِغَيْرِهَا إِلَّا غَزَاةَ تَبُوكَ، فَإِنَّهُ عَرَّفَهُمْ أَنَّهُ يُرِيدُهَا! وَ أَمَرَهُمْ أَنْ يَتَزَوَّدُوا لَهَا
Ali-asws said: ‘And it was so that whenever Rasool-Allah-saww intended a military expedition, concealed (his-saww intended target) with something else, except for the military expedition of Tabuk, for he-saww made them recognise that it was what he-saww intended, and he-saww ordered them that they should make provisions for it.
فَتَزَوَّدُوا لَهَا دَقِيقاً يَخْتَبِزُونَهُ فِي طَرِيقِهِمْ، وَ لَحْماً مَالِحاً وَ عَسَلًا وَ تَمْراً، وَ كَانَ زَادُهُمْ كَثِيراً، لِأَنَّ رَسُولَ اللَّهِ ص كَانَ حَثَّهُمْ عَلَى التَّزَوُّدِ- لِبُعْدِ الشُّقَّةِ وَ صُعُوبَةِ الْمَفَاوِزِ، وَ قِلَّةِ مَا بِهَا مِنَ الْخَيْرَاتِ.
So they provided flour for it to make bread in their way, and salted meat, and honey, and dates. And their provisions were a lot, because Rasool-Allah-saww had urged them upon the provisions due to the difficulties of the distance and difficulties of the environment, and scarcity of what is therein from the goodness.
فَسَارُوا أَيَّاماً، وَ عَتَقَ طَعَامُهُمْ، وَ ضَاقَتْ مِنْ بَقَايَاهُ صُدُورُهُمْ، فَأَحَبُّوا طَعَاماً طَرِيّاً فَقَالَ قَوْمٌ مِنْهُمْ: يَا رَسُولَ اللَّهِ قَدْ سَئِمْنَا هَذَا الَّذِي مَعَنَا مِنَ الطَّعَامِ، فَقَدْ عَتَقَ وَ صَارَ يَابِساً وَ كَانَ يُرِيحُ وَ لَا صَبْرَ لَنَا عَلَيْهِ.
So they travelled for days, and their foodstuff started going off and their chests were constricted from its remaining, and they loved fresh food. A group from them said, ‘O Rasool-Allah-saww! We are fed up from this which is with us, from the foodstuff, for it has gone off and become bad, and it smells, and there is no patience for us upon it’.
فَقَالَ رَسُولُ اللَّهِ ص: «وَ مَا مَعَكُمْ» قَالُوا: خُبْزٌ وَ لَحْمٌ قَدِيدٌ مَالِحٌ وَ عَسَلٌ وَ تَمْرٌ.
So Rasool-Allah-saww said: ‘And what is with you?’ They said, ‘Bread, and cured salted meat, and honey and dates’.
فَقَالَ رَسُولُ اللَّهِ ص: فَأَنْتُمُ الْآنَ كَقَوْمِ مُوسَى لَمَّا قَالُوا لَهُ لَنْ نَصْبِرَ عَلى طَعامٍ واحِدٍ، فَمَا الَّذِي تُرِيدُونَ قَالُوا: نُرِيدُ لَحْماً طَرِيّاً قَدِيداً، وَ لَحْماً مَشْوِيّاً مِنْ لُحُومِ الطَّيْرِ، وَ مِنَ الْحَلْوَاءِ الْمَعْمُولِ.
So Rasool-Allah-saww said: ‘Then you at the moment, are like the people of Musa-as, when they said, ‘We can never be patient upon one food [2:61]. So what is that which you desire?’ They said, ‘We want fresh cured meat, and grilled meat from the flesh of the birds, and from the sweets, the (freshly) made’.
فَقَالَ رَسُولُ اللَّهِ ص: وَ لَكِنَّكُمْ تُخَالِفُونَ فِي هَذِهِ الْوَاحِدَةِ بَنِي إِسْرَائِيلَ، لِأَنَّهُمْ أَرَادُوا الْبَقْلَ وَ الْقِثَّاءَ- وَ الْفُومَ وَ الْعَدَسَ وَ الْبَصَلَ، فَاسْتَبْدَلُوا الَّذِي هُوَ أَدْنى بِالَّذِي هُوَ خَيْرٌ، وَ أَنْتُمْ تَسْتَبْدِلُونَ الَّذِي هُوَ أَفْضَلُ بِالَّذِي هُوَ دُونَهُ، وَ سَوْفَ أَسْأَلُهُ لَكُمْ رَبِّي.
Rasool-Allah-saww said: ‘But you are differing in this one (from) the Children of Israel, because they wanted the herbs and the cucumbers, and the garlic, and the lentils, and the onions. Thus, they (wanted to) replace that which was good by that which was worse, and you are (desire to) replace that which is superior by that which is below it, and soon I-saww shall ask my-saww Lord-azwj for you all’.
قَالُوا: يَا رَسُولَ اللَّهِ فَإِنَّ فِينَا مَنْ يَطْلُبُ مِثْلَ مَا طَلَبُوا مِنْ بَقْلِها وَ قِثَّائِها وَ فُومِها وَ عَدَسِها وَ بَصَلِها فَقَالَ رَسُولُ اللَّهِ ص: فَسَوْفَ يُعْطِيكُمُ اللَّهُ ذَلِكَ- بِدُعَاءِ رَسُولِ اللَّهِ، فَآمِنُوا بِهِ وَ صَدِّقُوهُ.
So they said, ‘O Rasool-Allah-saww! Among us (also) are ones who seek similar to what they sought of its herbs, and its cucumbers, and its garlic, and its lentils, and its onions [2:61]’. So Rasool-Allah-saww said: ‘Soon Allah-azwj would Give you that, by a supplication of Rasool-Allah-saww, therefore believe in him-saww and ratify him-saww’.
ثُمَّ قَالَ لَهُمْ رَسُولُ اللَّهِ ص: يَا عِبَادَ اللَّهِ- إِنَّ قَوْمَ عِيسَى لَمَّا سَأَلُوا عِيسَى أَنْ يُنَزِّلَ عَلَيْهِمْ مَائِدَةً مِنَ السَّمَاءِ- قَالَ اللَّهُ تَعَالَى: إِنِّي مُنَزِّلُها عَلَيْكُمْ- فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذاباً- لا أُعَذِّبُهُ أَحَداً مِنَ الْعالَمِينَ
Then Rasool-Allah-saww said to them: ‘O servants of Allah-azwj! The people of Isa-as, when they asked Isa-as that he-as descends food to them from the sky, Allah-azwj the Exalted Said: ‘Allah said: Surely I will Send it down to you, but whoever shall disbelieve afterwards from among you, surely I will Punish him with such a Punishment with which I have not Punished anyone from among the nations [5:115].
فَأَنْزَلَهَا عَلَيْهِمْ، فَمَنْ كَفَرَ بَعْدُ مِنْهُمْ مَسَخَهُ اللَّهُ إِمَّا خِنْزِيراً، وَ إِمَّا قِرْداً وَ إِمَّا دُبّاً وَ إِمَّا هِرّاً، وَ إِمَّا عَلَى صُورَةِ بَعْضٍ مِنَ الطُّيُورِ- وَ الدَّوَابِّ الَّتِي فِي الْبَرِّ وَ الْبَحْرِ حَتَّى مُسِخُوا عَلَى أَرْبَعِمِائَةِ نَوْعٍ مِنَ الْمَسْخِ.
So He-azwj did Send it down upon them, and the one from who committed Kufr afterwards, Allah-azwj Transformed him to either a pig, or a monkey, or a bear, or a cat, or upon an image of some of the birds and the animals which are in the land and the sea, to the extent that He-azwj Transformed (them) upon a variety of four hundred transformations.
فَإِنَّ مُحَمَّداً رَسُولَ اللَّهِ لَا يَسْتَنْزِلُ لَكُمْ مَا سَأَلْتُمُوهُ مِنَ السَّمَاءِ- حَتَّى يَحِلَّ بِكَافِرِكُمْ مَا حَلَّ بِكُفَّارِ قَوْمِ عِيسَى ع، وَ إِنَّ مُحَمَّداً أَرْأَفُ بِكُمْ مِنْ أَنْ يُعَرِّضَكُمْ لِذَلِكَ.
So, Muhammad-saww is a Rasool-saww of Allah-azwj. He-saww will not cause to descend from the sky what you are asking for, until it gets released with your Kafirs what was released with the Kafirs of the people of Isa-as, and that Muhammad-saww is more understanding with you all than that he-saww should expose you all to that’.
ثُمَّ نَظَرَ رَسُولُ اللَّهِ ص إِلَى طَائِرٍ فِي الْهَوَاءِ- فَقَالَ لِبَعْضِ أَصْحَابِهِ: قُلْ لِهَذَا الطَّائِرِ: إِنَّ رَسُولَ اللَّهِ ص يَأْمُرُكَ أَنْ تَقَعَ عَلَى الْأَرْضِ. فَقَالَهَا فَوَقَعَ.
Then Rasool-Allah-saww looked at the birds in the air, and he-saww said to one of his-saww companions: ‘Say to this bird that Rasool-Allah-saww is ordering you to fall upon the ground’. So he said it, and it fell down.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: يَا أَيُّهَا الطَّائِرُ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَكْبُرَ، وَ تَزْدَادَ عِظَماً. فَكَبُرَ، فَازْدَادَ عِظَماً حَتَّى صَارَ كَالتَّلِّ الْعَظِيمِ.
Then Rasool-Allah-saww said: ‘O you bird! Allah-azwj is Commanding you that you to be bigger and increase in bones’. So it became bigger and increased bones until it became like a large hill.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ: أَحِيطُوا بِهِ. فَأَحَاطُوا بِهِ، وَ كَانَ عِظَمُ ذَلِكَ الطَّائِرِ أَنَّ أَصْحَابَ رَسُولِ اللَّهِ ص وَ هُمْ فَوْقَ عَشْرَةِ آلَافٍ اصْطَفُّوا حَوْلَهُ فَاسْتَدَارَ صَفُّهُمْ
Then Rasool-Allah-saww said to his-saww companions: ‘Encircle it’. So they encircled it, and the greatness of that bird was such that the companions of Rasool-Allah-saww – and (although) they were above ten thousand – they lined upon around it and their rows encircled it.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: يَا أَيُّهَا الطَّائِرُ- إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تُفَارِقَكَ أَجْنِحَتُكَ وَ زَغَبُكَ وَ رِيشُكَ. فَفَارَقَهُ ذَلِكَ أَجْمَعُ، وَ بَقِيَ الطَّائِرُ لَحْماً عَلَى عَظْمٍ، وَ جِلْدُهُ فَوْقَهُ.
Then Rasool-Allah-saww said: ‘O you bird! Allah-azwj Commands you that you should separate your wings, and your fluff and your feathers’. So it separated all that, and the bird remained as flesh upon bones, and its skin was above it.
فَقَالَ رَسُولُ اللَّهِ ص: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ يُفَارِقَكَ- أَيُّهَا الطَّائِرُ- عِظَامُ بَدَنِكَ وَ رِجْلَيْكَ وَ مِنْقَارُكَ. فَفَارَقَهُ ذَلِكَ أَجْمَعُ، وَ صَارَ حَوْلَ الطَّائِرِ، وَ الْقَوْمُ حَوْلَ ذَلِكَ أَجْمَعَ.
So Rasool-Allah-saww said: ‘Allah-azwj Commands you, O you bird, that you separate the bones of your body, and your feet, and your beak’. So it separated all that, and these became around the bird, and the people were around all that.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: إِنَّ اللَّهَ تَعَالَى يَأْمُرُ هَذِهِ الْعِظَامَ- أَنْ تَعُودَ قِثَّاءً فَعَادَتْ كَمَا قَالَ- ثُمَّ قَالَ: إِنَّ اللَّهَ تَعَالَى يَأْمُرُ هَذِهِ الْأَجْنِحَةَ- وَ الزَّغَبَ وَ الرِّيشَ أَنْ تَعُودَ بَقْلًا وَ بَصَلًا وَ فُوماً وَ أَنْوَاعَ الْبُقُولِ. فَعَادَتْ كَمَا قَالَ.
Then Rasool-Allah-saww said: ‘Allah-azwj the Exalted Commands these bones that they become cucumbers’. So they became just as he-saww said. Then he-saww said: ‘Allah-azwj the Exalted Commands these wings, and the fluff, and the feathers that they become herbs, and onions, and garlic, and a variety of vegetables’. So they became just as he-saww said.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: يَا عِبَادَ اللَّهِ- ضَعُوا الْآنَ أَيْدِيَكُمْ عَلَيْهَا، فَمَزِّقُوا مِنْهَا بِأَيْدِيكُمْ، وَ قَطِّعُوا مِنْهَا بِسَكَاكِينِكُمْ فَكُلُوهُ. فَفَعَلُوا.
Then Rasool-Allah-saww said: ‘O servants of Allah-azwj! Now place your hands upon it, and tear off from it with your hands, and cut from it with your knives, and eat it!’ So they did.
فَقَالَ بَعْضُ الْمُنَافِقِينَ وَ هُوَ يَأْكُلُ: إِنَّ مُحَمَّداً يَزْعُمُ [أَنَ] فِي الْجَنَّةِ طُيُوراً يَأْكُلُ مِنْهَا الْجِنَانِيُّ مِنْ جَانِبٍ لَهُ قَدِيداً، وَ مِنْ جَانِبٍ [لَهُ] مَشْوِيّاً، فَهَلَّا أَرَانَا نَظِيرَ ذَلِكَ فِي الدُّنْيَا!
One of the hypocrites said, and he was eating, ‘Muhammad-saww claims that in the Paradise would be such birds, the inhabitants of it would be eating cured meat from it from one side of it, and grilled meat from (another) side of it. But we cannot see a match of that in the world!’
فَأَوْصَلَ اللَّهُ عِلْمَ ذَلِكَ إِلَى قَلْبِ مُحَمَّدٍ، فَقَالَ: عِبَادَ اللَّهِ لِيَأْخُذْ كُلُّ وَاحِدٍ مِنْكُمْ لُقْمَتَهُ وَ لْيَقُلْ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ، وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ» وَ لْيَضَعْ لُقْمَتَهُ فِي فِيهِ، فَإِنَّهُ يَجِدُ طَعْمَ مَا يَشَاءُ قَدِيداً، وَ إِنْ شَاءَ مَشْوِيّاً، وَ إِنْ شَاءَ مَرَقاً طَبِيخاً، وَ إِنْ شَاءَ سَائِرَ مَا شَاءَ مِنْ أَلْوَانِ الطَّبِيخِ، أَوْ مَا شَاءَ مِنْ أَلْوَانِ الْحَلْوَاءِ.
So Allah-azwj Transmitted the knowledge of that to the heart of Muhammad-saww, and he-saww said: ‘Servants of Allah-azwj! Let each one of you take a morsel and let him say, ‘In the Name of Allah-azwj the Beneficent, the Merciful, and may Allah-azwj Send Salawat upon Muhammad-saww and his-saww goodly Progeny-asws’, and let him place the morsel in his mouth, so he would find the taste of whatever he so desires – cured (meat), and if he so desire, grilled, and if he so desires cooked broth, and if he so desires, the rest of whatever he desired from the types of the cooking, of whatever he desires from the types of the sweets’.
فَفَعَلُوا ذَلِكَ، فَوَجَدُوا الْأَمْرَ- كَمَا قَالَ رَسُولُ اللَّهِ ص حَتَّى شَبِعُوا. فَقَالُوا: يَا رَسُولَ اللَّهِ شَبِعْنَا، وَ نَحْتَاجُ إِلَى مَاءٍ نَشْرَبُهُ.
So they did that, and they found the matter – just as Rasool-Allah-saww said, until they were satiated. Then they said, ‘O Rasool-Allah-saww! Allah-azwj Satiated us, and we are needy to water we can drink it’.
فَقَالَ رَسُولُ اللَّهِ ص: أَ وَ لَا تُرِيدُونَ اللَّبَنَ أَ وَ لَا تُرِيدُونَ سَائِرَ الْأَشْرِبَةِ قَالُوا: بَلَى يَا رَسُولَ اللَّهِ فِينَا مَنْ يُرِيدُ ذَلِكَ. فَقَالَ رَسُولُ اللَّهِ ص: لِيَأْخُذْ كُلُّ وَاحِدٍ مِنْكُمْ لُقْمَةً مِنْهَا، فَيَضَعُهَا فِي فِيهِ وَ لْيَقُلْ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ، وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ» فَإِنَّهُ يَسْتَحِيلُ فِي فِيهِ مَا يُرِيدُ، إِنْ أَرَادَ مَاءً أَوْ لَبَناً أَوْ شَرَاباً مِنَ الْأَشْرِبَةِ.
So Rasool-Allah-saww said: ‘And don’t you fancy the milk? And don’t you fancy the rest of the drinks?’ They said, ‘Yes, O Rasool-Allah-saww! Among us are ones who want that’. So Rasool-Allah-saww said: ‘Let each one of you take a morsel from it, and place it in his mouth, and let him say, ‘In the Name of Allah-azwj the Beneficent, the Merciful, and may Allah Send Salat upon Muhammad-saww and his-saww goodly Progeny-asws’, so it would be released in his mouth whatever he wants – if he wants water, or milk, or a drink from the drinks’.
فَفَعَلُوا، فَوَجَدُوا الْأَمْرَ عَلَى مَا قَالَ رَسُولُ اللَّهِ ص.
So they did, and they found the matter to be as what Rasool-Allah-saww said.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: إِنَّ اللَّهَ يَأْمُرُكَ- أَيُّهَا الطَّائِرُ- أَنْ تَعُودَ كَمَا كُنْتَ، وَ يَأْمُرُ هَذِهِ الْأَجْنِحَةَ وَ الْمِنْقَارَ- وَ الرِّيشَ وَ الزَّغَبَ الَّتِي قَدِ اسْتَحَالَتْ إِلَى الْبَقْلِ- وَ الْقِثَّاءِ وَ الْبَصَلِ وَ الْفُومِ- أَنْ تَعُودَ جَنَاحاً وَ رِيشاً وَ عَظْماً- كَمَا كَانَتْ عَلَى قَدْرِ قَالَبِهَا. فَانْقَلَبَتْ وَ عَادَتْ أَجْنِحَةً وَ رِيشاً وَ زَغَباً وَ عِظَاماً، ثُمَّ تَرَكَّبَتْ عَلَى قَدْرِ الطَّائِرِ كَمَا كَانَتْ.
Then Rasool-Allah-saww said: ‘Allah-azwj Commands you – O you bird – that you become just as you were (beforehand), and Commands these wings, and the beak, and the feathers, and the fluff which had converted to the vegetables, and the cucumbers, and the onions, and the garlic – that they should return to be wings, and feathers, and bones – just as they were upon a measurement of its moulding’. So it was converted, and its wings, and its feathers, and its fluff, and its bones returned, then they mounted upon a measurement of the bird, just as they had been.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: أَيُّهَا الطَّائِرُ- إِنَّ اللَّهَ يَأْمُرُ الرُّوحَ الَّتِي كَانَتْ فِيكَ فَخَرَجَتْ أَنْ تَعُودَ إِلَيْكَ. فَعَادَتْ رَوْحُهَا فِي جَسَدِهَا. ثُمَّ قَالَ ص: أَيُّهَا الطَّائِرُ- إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقُومَ فَتَطِيرَ كَمَا كُنْتَ تَطِيرُ.
Then Rasool-Allah-saww said: ‘O you bird! Allah-azwj Commands the soul which was inside you which exited, that it should return back to you’. So its soul returned inside its body. Then he-saww said: ‘O you bird! Allah-azwj Commands you that you should arise and fly away just as you used to fly’.
فَقَامَ فَطَارَ فِي الْهَوَاءِ وَ هُمْ يَنْظُرُونَ إِلَيْهِ، ثُمَّ نَظَرُوا إِلَى مَا بَيْنَ أَيْدِيهِمْ، فَإِذَا لَمْ يَبْقَ هُنَاكَ مِنْ ذَلِكَ الْبَقْلِ وَ الْقِثَّاءِ- وَ الْبَصَلِ وَ الْفُومِ شَيْءٌ.
So the bird flew into the air and they were looking on at it. Then they looked at what was in front of them, and there had not remained over there anything from the herbs, and the cucumbers, and the onions, and the garlic’.
الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ [الطَّاهِرِينَ الْأَخْيَارِ.].
The Praise is for Allah-azwj, Lord-azwj of the worlds, and Salawat of Allah-azwj be upon Muhammad-saww and his-saww goodly Progeny-asws, the Clean, and the Chosen.
[خاتمة]
CONCLUSION
[تم الجزء الأول من تفسير الإمام الحسن بن علي بن محمد- بن علي بن موسى بن جعفر بن محمد- بن علي بن الحسين بن علي بن أبي طالب صلوات الله و سلامه عليهم أجمعين.
The first part is completed, from the Tafseer of the Imam Al-Hassan Al-Askari-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, may the Salawat of Allah-azwj and His-azwj Greetings be upon all of them-asws.
و قد وفقني الله لإتمام هذا الجزء من تفسير الإمام عليه و على ابنه و آبائه الطيبين السلام، مما وجدنا مرتبا من أول الحمد إلى هذه الآية من سورة البقرة.
And Allah-azwj has Harmonised me with the completion of this part from the Tafseer of the Imam-asws, may the greetings be upon him-asws and his-asws son-asws and his-asws forefathers-asws, from what we found in order, from the beginning of (Surah) Al-Hamd up to this Verse from Surah Al-Baqarah.
و يتلوه شيء آخر من هذا التفسير- مما وجد مفقودا مطلع الآية، ساقطا من الآية المزبورة إليها- بقدر ثلث جزء من الأجزاء الثلاثين للقرآن تقريبا.
And another thing follows it from the end of this Tafseer, from what we found from reviewing the missing Verses. There is silence from the Verses sectioned to it, of a measurement of a third part from the thirty parts of the Quran approximately.
و نرجو الله أن يرزقنا الوصول إلى تمام هذا التفسير- الجليل العظيم الكبير المتضمن لمعارف الأعراف- الذين لا يعرف الله إلا بسبيل معرفتهم- الحاوي لعلومهم و أسرارهم و إشاراتهم و تلويحاتهم- بحسب مراتبهم و مقاماتهم- من إمامتهم و بشريتهم إلى حقائقهم.
And we hope to Allah-azwj that He-azwj Graces us the arrival to the complete of this Tafseer, the majestic, the magnificent, the great, containing the well-known understandings which Allah-azwj will not Cause to understand except by the way of their-asws understanding – the overwhelmed of their-asws knowledge, and their-asws secrets, and their-asws indications, and their-asws definitions, by a reckoning of their-asws ranks and their-asws positions – from their-asws Imamate and with their-asws Laws to their-asws realities.
و نسأل الله بحقهم الواجب على ربهم- أن يدخلنا في جملة العارفين بهم و بحقهم، و في زمرة المرحومين بشفاعتهم- إنه أرحم الراحمين و أكرم الأكرمين.
And we ask Allah-azwj by their-asws Obligatory rights upon their-asws Lord-azwj, that He-azwj Enter us into the total of those that recognise them-asws and their-asws rights, and in the group of the ones Mercied by their-asws intercession – He-azwj is the Most Merciful of the merciful ones, and Most Benevolent of the benevolent ones.
و قد وفقني الله سبحانه لكتابة هذا الجزء- و إتمامه في عشرين من شهر ذي الحجة الحرام- من شهور سنة 1314].
And Allah-azwj the Glorious has Harmonised me to the writing of this part and completing it during the twentieth of the month of Zil Hija, the Sacred, from the months of the year 1314.
[بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ شيء آخر من هذا التفسير، من هذه السورة، مما وجد مفقودا مطلع الآية.
In the Name of Allah-azwj the Beneficent, the Merciful. Another thing from this Tafseer, from this Chapter (Surah Al-Baqarah), from what we found to have been lost, while reviewing the Verses: –
332 ثُمَّ قَالَ: يَا أَمَةُ- إِنَّ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فِي الصَّفَا وَ الْمَرْوَةِ حَقٌ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ- فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما وَ مَنْ تَطَوَّعَ خَيْراً فَأَكْثِرِي الطَّوَافَ، فَإِنَّ اللَّهَ شاكِرٌ لِصَنِيعِهِ بِحُسْنِ جَزَائِهِ، عَلِيمٌ بِنِيَّتِهِ، وَ عَلَى حَسَبِ ذَلِكَ يُعَظِّمُ ثَوَابَهُ، وَ يُكْرِمُ مَآبَهُ.
S 332 – Then he (Imam Hassan Al-Askari-asws) said: ‘O community! The Words of Allah-azwj Mighty and Majestic regarding Al-Safa and Al-Marwa are true, so whoever performs Hajj of the House or Umrah, there is no blame on him if he goes does Tawaaf of both of them; and the one who does is voluntarily, it is better – so frequent the Tawaaf, for Allah is Grateful [2:158] – to His-azwj guest with the excellent of His-azwj Recompense, Knowing of his intentions, and upon a reckoning of that He-azwj would Magnify his Rewards and Make honourable his ending.
يَا أَمَةُ! هَذَا رَسُولُ اللَّهِ قَدْ شَرَّفَنِي- بِبُنُوَّةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع، فَاشْكُرِي نِعَمَ اللَّهِ الْجَلِيلَةَ عَلَيْكِ، فَإِنَّ مَنْ شَكَرَ النِّعَمَ اسْتَحَقَّ مَزِيدَهَا، كَمَا أَنَّ مَنْ كَفَرَهَا اسْتَحَقَّ حِرْمَانَهَا.
O community! This Rasool-Allah-saww has ennobled me-asws, with the sonship of Ali-asws Bin Abu Talib-asws, therefore be grateful for the Majestic Bounty of Allah-azwj upon you, for the one who is grateful of the Bounty, would be deserving of its increase, just as the one who denies it would be deserving of its deprivation.
فَقِيلَ ذَلِكَ أَيْضاً بَعْدُ لِرَسُولِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ص: سَيَخْرُجُ مِنْهُ كُبَرَاءُ، وَ سَيَكُونُ أَبَا عِدَّةٍ مِنَ الْأَئِمَّةِ الطَّاهِرِينَ، وَ أَبَا الْقَائِمِ مِنْ آلِ مُحَمَّدٍ الَّذِي يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً.
So that was said as well to Rasool-Allah-saww, and Rasool-Allah-saww said: ‘There would be coming out from him-saww great ones and would be a father-asws of a number of the Imams-asws, the clean ones, and father-asws of Al-Qaim-asws from the Progeny-asws of Muhammad-saww who would fill the earth with equity and justice just as it would have been filled with injustice and tyranny (beforehand)’.
قوله عز و جل إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ إِلَّا الَّذِينَ تابُوا وَ أَصْلَحُوا وَ بَيَّنُوا فَأُولئِكَ أَتُوبُ عَلَيْهِمْ وَ أَنَا التَّوَّابُ الرَّحِيمُ
The Words of the Mighty and Majestic: Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book, those Allah will Curse them, and the cursing ones will curse them (too) [2:159]
Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book. Those (are the ones) Allah will Curse, and the cursing ones (with the understand of the cursing) will curse them (too) [2:159]
333 قَالَ الْإِمَامُ ع قَوْلُهُ عَزَّ وَ جَلَّ: إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ مِنْ صِفَةِ مُحَمَّدٍ وَ صِفَةِ عَلِيٍّ وَ حِلْيَتِهِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ [قَالَ:] وَ الَّذِي أَنْزَلْنَاهُ مِنْ [بَعْدِ] الْهُدَى، هُوَ مَا أَظْهَرْنَاهُ مِنَ الْآيَاتِ عَلَى فَضْلِهِمْ وَ مَحَلِّهِمْ.
S 333 – Imam Hassan Al-Askari-asws said: ‘The Words of the Mighty and Majestic Surely those who are concealing what We Revealed from the clear Proofs [2:159] – from the description of Muhammad-saww and the description of Ali-asws and their-asws features, and the Guidance after having Clarified it for the people in the Book – and that which was Revealed afterwards – is the Guidance. It is what We-azwj Manifested from the signs of their-asws merits and their positions.
كَالْغَمَامَةِ الَّتِي كَانَتْ تُظِلُّ رَسُولَ اللَّهِ ص فِي أَسْفَارِهِ، وَ الْمِيَاهِ الْأُجَاجَةِ الَّتِي كَانَتْ تَعْذُبُ فِي الْآبَارِ- وَ الْمَوَارِدِ بِبُصَاقِهِ وَ الْأَشْجَارِ الَّتِي كَانَتْ تَتَهَدَّلُ ثِمَارُهَا بِنُزُولِهِ تَحْتَهَا- وَ الْعَاهَاتِ الَّتِي كَانَتْ تَزُولُ عَمَّنْ يَمْسَحُ يَدَهُ عَلَيْهِ- أَوْ يَنْفُثُ بُصَاقَهُ فِيهَا.
Like the cloud which shaded Rasool-Allah-saww in his-saww journeys, and the salty water of the wells which turned sweet by his-saww saliva, and the trees which used to lower their fruits when he-saww sat by them, and the disabilities which passed away when he-saww touched them by his-saww hand, or by his-saww saliva.
وَ كَالْآيَاتِ الَّتِي ظَهَرَتْ عَلَى عَلِيٍّ ع مِنْ تَسْلِيمِ الْجِبَالِ- وَ الصُّخُورِ وَ الْأَشْجَارِ قَائِلَةً: «يَا وَلِيَّ اللَّهِ، وَ يَا خَلِيفَةَ رَسُولِ اللَّهِ ص» وَ السُّمُومِ الْقَاتِلَةِ الَّتِي تَنَاوَلَهَا مَنْ سَمَّى بِاسْمِهِ عَلَيْهَا- وَ لَمْ يُصِبْهُ بَلَاؤُهَا، وَ الْأَفْعَالِ الْعَظِيمَةِ: مِنَ التِّلَالِ وَ الْجِبَالِ الَّتِي قَلَعَهَا وَ رَمَى بِهَا كَالْحَصَاةِ الصَّغِيرَةِ، وَ كَالْعَاهَاتِ الَّتِي زَالَتْ بِدُعَائِهِ، وَ الْآفَاتِ وَ الْبَلَايَا الَّتِي حَلَّتْ بِالْأَصِحَّاءِ بِدُعَائِهِ، وَ سَائِرِهَا مِمَّا خَصَّهُ اللَّهُ تَعَالَى بِهِ مِنْ فَضَائِلِهِ.
And like the Signs which were manifested upon Ali-asws from the salutations of the mountain and the rocks and the trees who said: ‘O Guardian from Allah-azwj, and O Caliph of Rasool-Allah-saww!’ And the killer poison which the one who took it by naming his-asws name over it, its scourge did not affect him; and the great deeds from the hills and the mountains which he-asws uprooted and threw them like the small pebbles; like the disabilities which were removed by his-asws supplications, and the calamities and the affliction which were released with the healthy ones by his-asws (negative) supplications, and the rest of these from what Allah-azwj the Exalted Particularised him-asws with, from his-asws merits.
فَهَذَا مِنَ الْهُدَى الَّذِي بَيَّنَهُ اللَّهُ لِلنَّاسِ فِي كِتَابِهِ،
So this is from the Guidance which Allah-azwj Clarified it for the people in the Book.
ثُمَّ قَالَ: أُولئِكَ [أَيْ أُولَئِكَ] الْكَاتِمُونَ لِهَذِهِ الصِّفَاتِ مِنْ مُحَمَّدٍ ص وَ مِنْ عَلِيٍّ ع الْمُخْفُونَ لَهَا عَنْ طَالِبِيهَا- الَّذِينَ يَلْزَمُهُمْ إِبْدَاؤُهَا لَهُمْ عِنْدَ زَوَالِ التَّقِيَّةِ يَلْعَنُهُمُ اللَّهُ يَلْعَنُ الْكَاتِمِينَ
Then He-azwj Said those – those, the ones concealing these descriptions of Muhammad-asws and of Ali-asws, the ones fearing for it from the ones seeking it, those upon whom its manifesting was necessitated during the removal of Dissimulation, Allah will Curse them – Curse the concealing ones.
وَ يَلْعَنُهُمُ اللَّاعِنُونَ. فِيهِ وُجُوهٌ: مِنْهَا يَلْعَنُهُمُ اللَّاعِنُونَ أَنَّهُ لَيْسَ أَحَدٌ مُحِقّاً كَانَ أَوْ مُبْطِلًا إِلَّا وَ هُوَ يَقُولُ: لَعَنَ اللَّهُ الظَّالِمِينَ الْكَاتِمِينَ لِلْحَقِّ،
and the cursing ones will curse them (too) [2:159] – regarding it are (various) aspects. From it, the cursing ones will curse them (too) – there isn’t anyone, whether he was right or false, except he would be saying, ‘May Allah-azwj Curse the unjust ones, the concealers of the Truth’.
إِنَّ الظَّالِمَ الْكَاتِمَ لِلْحَقِّ ذَلِكَ يَقُولُ أَيْضاً- لَعَنَ اللَّهُ الظَّالِمِينَ الْكَاتِمِينَ، فَهُمْ عَلَى هَذَا الْمَعْنَى فِي لَعْنِ كُلِّ اللَّاعِنِينَ، وَ فِي لَعْنِ أَنْفُسِهِمْ.
The unjust one, the concealer of that truth will also be saying, “Curse of Allah-azwj be on the unjust, the concealers’. They would be upon this meaning, in the cursing of every cursing ones, and in cursing themselves.
وَ مِنْهَا: أَنَّ الِاثْنَيْنِ إِذَا ضَجَرَ بَعْضُهُمَا عَلَى بَعْضٍ- وَ تَلَاعَنَا ارْتَفَعَتِ اللَّعْنَتَانِ، فَاسْتَأْذَنَتَا رَبَّهُمَا فِي الْوُقُوعِ لِمَنْ بُعِثَتَا عَلَيْهِ.
And from it are the two, when one of them is annoyed upon the other and they both curse each other. The two curses get elevated and they seek Permission of their Lord-azwj regarding the falling upon the ones who sent them.
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْمَلَائِكَةِ: انْظُرُوا، فَإِنْ كَانَ اللَّاعِنُ أَهْلًا لِلَّعْنِ وَ لَيْسَ الْمَقْصُودُ بِهِ أَهْلًا- فَأَنْزِلُوهُمَا جَمِيعاً بِاللَّاعِنِ. وَ إِنْ كَانَ الْمُشَارُ إِلَيْهِ أَهْلًا، وَ لَيْسَ اللَّاعِنُ أَهْلًا فَوَجِّهُوهُمَا إِلَيْهِ. وَ إِنْ كَانَا جَمِيعاً لَهَا أَهْلًا، فَوَجِّهُوا لَعْنَ هَذَا إِلَى ذَلِكَ، وَ وَجِّهُوا لَعْنَ ذَلِكَ إِلَى هَذَا.
So Allah-azwj Mighty and Majestic Says to the Angels: “Look! So if it was such that the cursing ones is (himself) deserving of the curse, and the one intended with it isn’t deserving of it, then descend both of these together upon the cursing one. And if it was such that the indicated one is deserving of it and the cursing one isn’t, so divert both of these towards him. And if it was such that both of them were deserving of it, then divert the curse of this to that one, and divert the curse of that one to this one.
وَ إِنْ لَمْ يَكُنْ وَاحِدٌ مِنْهُمَا لَهَا أَهْلًا لِإِيمَانِهِمَا، وَ إِنَّ الضَّجَرَ أَحْوَجَهُمَا إِلَى ذَلِكَ، فَوَجِّهُوا اللَّعْنَتَيْنِ إِلَى الْيَهُودِ الْكَاتِمِينَ نَعْتَ مُحَمَّدٍ وَ صِفَتَهُ ص وَ ذِكْرَ عَلِيٍّ ع وَ حِلْيَتَهُ، وَ إِلَى النَّوَاصِبِ الْكَاتِمِينَ لِفَضْلِ عَلِيٍّ، وَ الدَّافِعِينَ لِفَضْلِهِ.
And if none of the two are deserving of it due to their Eman, and that the annoyance made them needy to that, so divert both the curses to the Jews, the concealers of the attributes of Muhammad-saww and his-saww description, and the mention of Ali-asws and his-asws features, and (divert the curses) to the Nasibis, the concealers of the merits of Ali-asws, and the repellers of his-asws merits”.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِلَّا الَّذِينَ تابُوا مِنْ كِتْمَانِهِ وَ أَصْلَحُوا أَعْمَالَهُمْ، وَ أَصْلَحُوا مَا كَانُوا أَفْسَدُوهُ بِسُوءِ التَّأْوِيلِ- فَجَحَدُوا بِهِ فَضْلَ الْفَاضِلِ وَ اسْتِحْقَاقَ الْمُحِقِ وَ بَيَّنُوا مَا ذَكَرَهُ اللَّهُ تَعَالَى- مِنْ نَعْتِ مُحَمَّدٍ ص وَ صِفَتِهِ وَ مِنْ ذِكْرِ عَلِيٍّ ع وَ حِلْيَتِهِ، وَ مَا ذَكَرَهُ رَسُولُ اللَّهِ ص فَأُولئِكَ أَتُوبُ عَلَيْهِمْ أَقْبَلُ تَوْبَتَهُمْ وَ أَنَا التَّوَّابُ الرَّحِيمُ.
Then Allah-azwj Mighty and Majestic Said Except those who repent – the ones who concealed it, and amend – their deeds, and correct what they had been spoiling by the evil interpretation, so they rejected by it the merits of the meritorious one and rights of the rightful ones, and make manifest – what Allah-azwj the Exalted Mentioned from the attributes of Muhammad-saww and his-saww description, and from the Mention of Ali-asws and his-asws features, and what Rasool-Allah-azwj mentioned, so those, I will Turn to them – Accept their repentance, and I am the Oft-turning, the Merciful [2:160].
قوله عز و جل إِنَّ الَّذِينَ كَفَرُوا وَ ماتُوا وَ هُمْ كُفَّارٌ أُولئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ خالِدِينَ فِيها لا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْظَرُونَ
The Words of the Mighty and Majestic: Surely those who are disbelieving and are dying while they are Kafirs, those, upon them is the Curse of Allah and the Angels and the people altogether. [2:161]
They will be in it eternally. The Punishment will not be Lightened from them nor would they be Respited [2:162]
334 قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى: إِنَّ الَّذِينَ كَفَرُوا بِاللَّهِ- فِي رَدِّهِمْ نُبُوَّةَ مُحَمَّدٍ ص، وَ وَلَايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ ماتُوا وَ هُمْ كُفَّارٌ عَلَى كُفْرِهِمْ أُولئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ يُوجِبُ اللَّهُ تَعَالَى لَهُمُ الْبُعْدَ مِنَ الرَّحْمَةِ، وَ السُّحْقَ مِنَ الثَّوَابِ وَ الْمَلائِكَةِ وَ عَلَيْهِمْ لَعْنَةُ الْمَلَائِكَةِ يَلْعَنُونَهُمْ وَ النَّاسِ أَجْمَعِينَ وَ لَعْنَةُ النَّاسِ أَجْمَعِينَ كُلٌّ يَلْعَنُهُمْ- لِأَنَّ كُلَّ الْمَأْمُورِينَ الْمَنْهِيِّينَ يَلْعَنُونَ الْكَافِرِينَ، وَ الْكَافِرُونَ أَيْضاً يَقُولُونَ: لَعَنَ اللَّهُ الْكَافِرِين،
S 334 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj the Exalted Said Surely those who are disbelieving – in Allah-azwj during their rejection of the Prophet-hood of Muhammad-saww and the Wilayah of Ali-asws Bin Abu Talib-asws, and are dying while they are Kafirs – upon their Kufr, those, upon them is the Curse of Allah – Allah-azwj the Exalted Obligated for them the remoteness from the Mercy and the annihilation of the Rewards, and the Angels – and upon them are the curses of the Angels cursing them, and the people altogether – and the curses of the people in the entirety, everyone cursing them, because every enjoiner (of the good) and the forbidders (of the evil) are cursing the Kafirs, and the Kafirs as well are saying, ‘May Allah-azwj Curse the Kafirs’.
فَهُمْ فِي لَعْنِ أَنْفُسِهِمْ أَيْضاً خالِدِينَ فِيها فِي اللَّعْنَةِ، فِي نَارِ جَهَنَّمَ لا يُخَفَّفُ عَنْهُمُ الْعَذابُ يَوْماً وَ لَا سَاعَةً وَ لا هُمْ يُنْظَرُونَ لَا يُؤَخَّرُونَ سَاعَةً، وَ لَا يُخَلُ بِهِمُ الْعَذَابُ.
Thus, they are in cursing themselves as well. They will be in it eternally – in the curse, in the Fire of Hell, The Punishment will not be Lightened from them – neither for a day nor for a moment, nor would they be Respited [2:162] – they would not be delayed for a moment, nor would the Punishment be vacated from them.
335 قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص إِنَّ هَؤُلَاءِ الْكَاتِمِينَ لِصِفَةِ [مُحَمَّدٍ] رَسُولِ اللَّهِ، وَ الْجَاحِدِينَ لِحِلْيَةِ عَلِيٍّ وَلِيِّ اللَّهِ-
S 335 – Ali-asws Bin Al-Husayn-asws said: ‘Rasool-Allah-saww said: ‘They are the concealers of the description of Muhammad-saww as being Rasool-Allah-saww, and the rejecters of the features of Ali-asws, as being the Guardian of Allah-azwj.
إِذَا أَتَاهُمْ مَلَكُ الْمَوْتِ لِيَقْبِضَ أَرْوَاحَهُمْ، أَتَاهُمْ بِأَفْظَعِ الْمَنَاظِرِ، وَ أَقْبَحِ الْوُجُوهِ، فَيُحِيطُ بِهِمْ عِنْدَ نَزْعِ أَرْوَاحِهِمْ مَرَدَةُ شَيَاطِينِهِمُ- الَّذِينَ كَانُوا يَعْرِفُونَهُمْ، ثُمَّ يَقُولُ مَلَكُ الْمَوْتِ: أَبْشِرِي أَيَّتُهَا النَّفْسُ الْخَبِيثَةُ- الْكَافِرَةُ بِرَبِّهَا بِجَحْدِ نُبُوَّةِ نَبِيِّهِ، وَ إِمَامَةِ عَلِيٍّ وَصِيِّهِ بِلَعْنَةٍ مِنَ اللَّهِ وَ غَضَبِهِ،
When the Angel of death comes to them in order to capture their souls, come to them with the horrible of sights. So there encompass with them during the capture of their souls, the apostate of their Satans-la, those whom they were recognizing (in the world). Then the Angels of death is saying, ‘Receive bad news, O you wicked soul! The disbeliever with its Lord-azwj, and with the rejection of the Prophet-hood of His-azwj Prophet-saww, and the Imamate of Ali-asws his-saww successor-asws, the one with the Curse from Allah-azwj and His-azwj Wrath!’
ثُمَّ يَقُولُ: ارْفَعْ رَأْسَكَ وَ طَرْفَكَ وَ انْظُرْ، [فَيَنْظُرُ] فَيَرَى دُونَ الْعَرْشِ مُحَمَّداً ص عَلَى سَرِيرٍ- بَيْنَ يَدَيْ عَرْشِ الرَّحْمَنِ، وَ يَرَى عَلِيّاً ع عَلَى كُرْسِيٍّ بَيْنَ يَدَيْهِ، وَ سَائِرِ الْأَئِمَّةِ ع عَلَى مَرَاتِبِهِمُ الشَّرِيفَةِ بِحَضْرَتِهِ، ثُمَّ يَرَى الْجِنَانَ قَدْ فُتِحَتْ أَبْوَابُهَا، وَ يَرَى الْقُصُورَ وَ الدَّرَجَاتِ وَ الْمَنَازِلَ- الَّتِي تَقْصُرُ عَنْهَا أَمَانِيُّ الْمُتَمَنِّينَ،
Then he (the Angel of death) is saying: ‘Raise your head and your eyes and look!’ So he looks and he sees below the Throne, Muhammad-saww being upon a couch in front of the Throne of the Beneficent, and he sees Ali-asws upon a chair in front of him-saww, and the rest of the Imams-asws upon their-asws noble ranks in his-asws presence. Then he sees the Gardens with their gates having been opened, and he sees the castles, and the levels, and the houses which the desires of the desiring ones fall short of.
فَيَقُولُ لَهُ: لَوْ كُنْتَ لِأُولَئِكَ مُوَالِياً- كَانَتْ رُوحُكَ يَعْرُجُ بِهَا إِلَى حَضْرَتِهِمْ، وَ كَانَ يَكُونُ مَأْوَاكَ فِي تِلْكَ الْجِنَانِ، وَ كَانَتْ تَكُونُ مَنَازِلُكَ فِيهَا،
So he (the Angel of death) is saying to him: ‘Had you been a friend of theirs-asws, your soul, I would have ascended with it to their-asws presence, and your dwelling would be in those Gardens, and your house would have happened to be in it.
وَ إِنْ كُنْتَ عَلَى مُخَالَفَتِهِمْ، فَقَدْ حُرِمْتَ [عَلَى] حَضْرَتِهِمْ، وَ مُنِعْتَ مُجَاوَرَتَهُمْ، وَ تِلْكَ مَنَازِلُكَ، وَ أُولَئِكَ مُجَاوِرُوكَ وَ مُقَارِبُوكَ، فَانْظُرْ. فَيُرْفَعُ لَهُ عَنْ حُجُبِ الْهَاوِيَةِ، فَيَرَاهَا بِمَا فِيهَا مِنْ بَلَايَاهَا وَ دَوَاهِيهَا- وَ عَقَارِبِهَا وَ حَيَّاتِهَا وَ أَفَاعِيهَا وَ ضُرُوبِ عَذَابِهَا وَ أَنْكَالِهَا فَيُقَالُ لَهُ: فَتِلْكَ إِذَنْ مَنَازِلُكَ.
And since you were upon their-asws opposition, so (now) you have been prohibited to be in their-asws presence, and forbidden from their-asws vicinity, and those (over there) are your houses, and your neighbours, and your near ones, so look!’ So a veil from the abyss is lifted from it, and he sees it with whatever is in it from its ordeals, and its boiling waters, and its scorpions, and its serpents, and its snakes, and the varieties of its Punishments and its cruelties, and it is said to him: ‘So these, then, are your destinations’.
ثُمَّ تَمَثَّلُ لَهُ شَيَاطِينُهُ- هَؤُلَاءِ الَّذِينَ كَانُوا يُغْوُونَهُ وَ يَقْبَلُ مِنْهُمْ- مُقَرَّنِينَ مَعَهُ هُنَاكَ فِي تِلْكَ الْأَصْفَادِ وَ الْأَغْلَالِ، فَيَكُونُ مَوْتُهُ بِأَشَدِّ حَسْرَةٍ وَ أَعْظَمِ أَسَفٍ.
Then his Satans-la are resembled to him, those who used to deceive him and he used to accept from them. They would be paired with him over there in those handcuffs and the shackles. Thus, his death would happen to be an intense regret and a great sorrow (for him)’’.
قوله عز و جل وَ إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ
The Words of Mighty and Majestic: And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163]
336 قَالَ الْإِمَامُ ع وَ إِلهُكُمْ الَّذِي أَكْرَمَ مُحَمَّداً ص وَ عَلِيّاً ع بِالْفَضِيلَةِ وَ أَكْرَمَ آلَهُمَا الطَّيِّبِينَ بِالْخِلَافَةِ، وَ أَكْرَمَ شِيعَتَهُمْ بِالرَّوْحِ وَ الرَّيْحَانِ وَ الْكَرَامَةِ وَ الرِّضْوَانِ إِلهٌ واحِدٌ لَا شَرِيكَ لَهُ وَ لَا نَظِيرَ وَ لَا عَدِيلَ.
S 336 – The Imam (Hassan Al-Askari-asws) said: ‘And your God – the One Who Honoured Muhammad-saww and Ali-asws with the merits and Honoured their-asws goodly Progeny-asws with the Caliphate, and Honoured their-asws Shias with the tranquillity and the fragrance (cool breezes of Paradise), and the Prestige, and the (Divine) Pleasure, is one God! – there being no associates for Him-azwj nor a peer, nor an equal.
لا إِلهَ إِلَّا هُوَ الْخَالِقُ، الْبَارِئُ، الْمُصَوِّرُ، الرَّازِقُ، الْبَاسِطُ، الْمُغْنِي، الْمُفْقِرُ، الْمُعِزُّ، الْمُذِلُّ. الرَّحْمنُ يَرْزُقُ مُؤْمِنَهُمْ وَ كَافِرَهُمْ، وَ صَالِحَهُمْ وَ طَالِحَهُمْ، لَا يَقْطَعُ عَنْهُمْ مَوَادَّ فَضْلِهِ وَ رِزْقِهِ، وَ إِنِ انْقَطَعُوا هُمْ عَنْ طَاعَتِهِ.
There is no god except Him – the Creator, the Maker, the Designer, the Sustainer, the Extender, the Enricher, the Impoverer, the Honourer, the Disgracer. the Beneficent – Sustaining their Momineen and their Kafirs, and their righteous ones and their wicked ones. He-azwj does not Cut-off from them the items of His-azwj Grace and His-azwj sustenance, and even if they cut Him-azwj off from His-azwj obedience.
الرَّحِيمُ بِعِبَادِهِ الْمُؤْمِنِينَ مِنْ شِيعَةِ آلِ مُحَمَّدٍ ص وَسَّعَ لَهُمْ فِي التَّقِيَّةِ يُجَاهِرُونَ بِإِظْهَارِ مُوَالاةِ أَوْلِيَاءِ اللَّهِ- وَ مُعَادَاةِ أَعْدَائِهِ إِذَا قَدَرُوا، وَ يَسْتُرُونَهَا إِذَا عَجَزُوا.
The Merciful – with His-azwj Momineen servants from the Shias of the Progeny-asws of Muhammad-saww, and Expands for them regarding (the scope) of the dissimulation they can be open with the displaying the friendship of the Guardians-asws of Allah-azwj and enmity to His-azwj enemies, whenever they are able to, and they can be veiling it when they are frustrated (from doing so).
337 قَالَ رَسُولُ اللَّهِ ص وَ لَوْ شَاءَ لَحَرَّمَ عَلَيْكُمُ التَّقِيَّةَ، وَ أَمَرَكُمْ بِالصَّبْرِ عَلَى مَا يَنَالُكُمْ مِنْ أَعْدَائِكُمْ عِنْدَ إِظْهَارِكُمُ الْحَقَّ. أَلَا فَأَعْظَمُ فَرَائِضِ اللَّهِ تَعَالَى عَلَيْكُمْ- بَعْدَ فَرْضِ مُوَالاتِنَا وَ مُعَادَاةِ أَعْدَائِنَا- اسْتِعْمَالُ التَّقِيَّةِ عَلَى أَنْفُسِكُمْ وَ إِخْوَانِكُمْ [وَ مَعَارِفِكُمْ، وَ قَضَاءِ حُقُوقِ إِخْوَانِكُمْ] فِي اللَّهِ. أَلَا وَ إِنَّ اللَّهَ يَغْفِرُ كُلَّ ذَنْبٍ بَعْدَ ذَلِكَ وَ لَا يَسْتَقْصِي.
S 337 – Rasool-Allah-saww said: ‘And had He-azwj so Desired, He-azwj would have Prohibited the dissimulation upon you, and (but instead) He-azwj Commanded you with the patience upon what you are facing from your enemies during the manifestation of the Truth. Indeed! The greatest of the Impositions of Allah-azwj upon you all, after the necessitation of our-asws friendship and the enmity of our-asws enemies, is the utilisation of the Taqiyya (dissimulation) upon yourselves and your brethren, and your acquaintances, and the fulfilment of the rights of your brethren for the Sake of Allah-azwj. Indeed! And He-azwj will Forgive every sin after that and will not Inquire.
فَأَمَّا هَذَانِ فَقُلْ مَنْ يَنْجُو مِنْهُمَا- إِلَّا بَعْدَ مَسِّ عَذَابٍ شَدِيدٍ، إِلَّا أَنْ يَكُونَ لَهُمْ مَظَالِمُ عَلَى النَّوَاصِبِ وَ الْكُفَّارِ، فَيَكُونُ عَذَابُ هَذَيْنِ عَلَى أُولَئِكَ الْكُفَّارِ وَ النَّوَاصِبِ قِصَاصاً بِمَا لَكُمْ عَلَيْهِمْ مِنَ الْحُقُوقِ، وَ مَا لَهُمْ إِلَيْكُمْ مِنَ الظُّلْمِ، فَاتَّقُوا اللَّهَ وَ لَا تَتَعَرَّضُوا لِمَقْتِ اللَّهِ بِتَرْكِ التَّقِيَّةِ، وَ التَّقْصِيرِ فِي حُقُوقِ إِخْوَانِكُمُ الْمُؤْمِنِينَ.
So as for these two (the neglecter of the Taqiyya and the neglecter of the rights), so the least one of the two would be rescued only after having touched by the severe Punishment, unless if there happens to be for them (certain) injustices against the Nasibis and the Kafirs, so the Punishment of these two would occur upon those Kafirs and the Nasibis as a retaliation with for if you all against them from the rights. And whatever is for them (Kafirs and the Nasibis) from the injustices, so fear Allah-azwj and do not be exposing yourselves to the Detestation of Allah-azwj by neglecting the Taqiyya, and the deficiencies regarding the rights of your Momineen brethren’.
قوله عز و جل إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَ تَصْرِيفِ الرِّياحِ وَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
Surely in the Creation of the skies and the earth, and the interchange of the night and the day, and the ships which sail in the sea with what benefits the people, and what Allah Sends down from the sky, from a water, so the earth is revived by it after its death, and the dispersal therein from every animal, and the changing of the winds, and the clouds subservient between the sky and the earth, there are signs for a people who are understanding [2:164]
338 قَالَ الْإِمَامُ ع لَمَّا تَوَعَّدَ رَسُولُ اللَّهِ ص الْيَهُودَ وَ النَّوَاصِبَ فِي جَحْدِ النُّبُوَّةِ وَ الْخِلَافَةِ، قَالَ مَرَدَةُ الْيَهُودِ وَ عُتَاةُ النَّوَاصِبِ: مَنْ هَذَا الَّذِي يَنْصُرُ مُحَمَّداً وَ عَلِيّاً عَلَى أَعْدَائِهِمَا فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ بِلَا عُمُدٍ مِنْ تَحْتِهَا تَمْنَعُهَا مِنَ السُّقُوطِ، وَ لَا عِلَاقَةَ مِنْ فَوْقِهَا تَحْبِسُهَا مِنَ الْوُقُوعِ عَلَيْكُمْ،
S 338 – The Imam (Hassan Al-Askari-asws) said: ‘When Rasool-Allah-saww threatened the Jews and the Nasibis regarding the rejection of the Prophet-hood and the Caliphate, the apostate Jews and the sarcastic Nasibis said, ‘Who is this who is helping Muhammad-saww and Ali-asws against their-asws enemies?’ So Allah-azwj Mighty and Majestic Revealed Surely in the Creation of the skies and the earth – without there being a pillar from beneath these preventing it from the falling, nor a connection from above it withholding it from falling upon you all.
وَ أَنْتُمْ يَا أَيُّهَا الْعِبَادُ وَ الْإِمَاءُ أُسَرَائِي فِي قَبْضَتِي، الْأَرْضُ مِنْ تَحْتِكُمْ لَا مَنْجَى لَكُمْ مِنْهَا أَيْنَ هَرَبْتُمْ، وَ السَّمَاءُ مِنْ فَوْقِكُمْ لَا مَحِيصَ لَكُمْ عَنْهَا أَيْنَ ذَهَبْتُمْ، فَإِنْ [شِئْتُ أَهْلَكْتُكُمْ بِهَذِهِ، وَ إِنْ] شِئْتُ أَهْلَكْتُكُمْ بِتِلْكَ.
And you, O you servants and maids, are My-azwj captives in My-azwj Grip. The earth from under you will not be a rescuer for you from it. Where will you flee to? And the sky from above you will not be an avoidance for you from it. Where will you go to? So if I-azwj so Desire to, I-azwj can Destroy you all with this one, and if I-azwj so Desire to, I-saww can Destroy you all with that one.
ثُمَّ فِي السَّمَاوَاتِ مِنَ الشَّمْسِ الْمُنِيرَةِ فِي نَهَارِكُمْ لِتَنْتَشِرُوا فِي مَعَايِشِكُمْ، وَ مِنَ الْقَمَرِ الْمُضِيءِ لَكُمْ فِي لَيْلِكُمْ- لِتَبْصُرُوا فِي ظُلُمَاتِهِ، وَ أَلْجَئُوكُمْ بِالاسْتِرَاحَةِ بِالظُّلْمَةِ- إِلَى تَرْكِ مُوَاصَلَةِ الْكَدِّ الَّذِي يَنْهَكُ أَبْدَانَكُمْ.
Then, in the skies, from the sun shining during your day, you are dispersing regarding your livelihoods, and from the moon illuminating for you during your nights, you are seeing in your darkness, and it is compelling you by the tranquil darkness to leave the resumption of the drudgery which exhausts your bodies.
وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ الْمُتَتَابِعَيْنِ- الْكَادَّيْنِ عَلَيْكُمْ بِالْعَجَائِبِ الَّتِي يُحَدِّثُهَا رَبُّكُمْ- فِي عَالَمِهِ مِنْ إِسْعَادٍ وَ إِشْقَاءٍ، وَ إِعْزَازٍ وَ إِذْلَالٍ وَ إِغْنَاءٍ وَ إِفْقَارٍ، وَ صَيْفٍ وَ شِتَاءٍ، وَ خَرِيفٍ وَ رَبِيعٍ، وَ خِصْبٍ وَ قَحْطٍ، وَ خَوْفٍ وَ أَمْنٍ.
And the interchange of the night and the day – the successive alternation upon you with the wonders which your Lord-azwj Innovates in His-azwj universe, from the fortunate, and the wretched, and the honourable and the disgraceful, and the rich and the poor, and the summer and the winter, and autumn and the spring, and the harvest and the drought, and the fear and the security.
وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ الَّتِي جَعَلَهَا اللَّهُ مَطَايَاكُمْ لَا تَهْدَأُ لَيْلًا وَ لَا نَهَاراً، وَ لَا تَقْضِيكُمْ عَلَفاً وَ لَا مَاءً، وَ كَفَاكُمْ بِالرِّيَاحِ مَئُونَةَ تَسْيِيرِهَا بِقُوَاكُمُ- الَّتِي كَانَتْ لَا تَقُومُ لَهَا لَوْ رَكَدَتْ عَنْهَا الرِّيَاحُ- لِتَمَامِ مَصَالِحِكُمْ وَ مَنَافِعِكُمْ وَ بُلُوغِكُمُ الْحَوَائِجَ لِأَنْفُسِكُمْ.
And the ships which sail in the sea with what benefits the people – Which Allah-azwj has Made to be obedient to you, neither wavering by night nor by day, neither asking you for the grass (feed) nor the water. And He-azwj Suffice you all with the wind as an assistant to sail it with your strengths – which otherwise would not have been strong enough for it if the winds had stood still – in order to complete your betterment and your benefits, and your reaching the needs for yourselves.
وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ وَابِلًا وَ هَطْلًا وَ رَذَاذاً لَا يُنْزِلُ عَلَيْكُمْ دَفْعَةً وَاحِدَةً- فَيُغْرِقَكُمْ وَ يُهْلِكَ مَعَايِشَكُمْ، لَكِنَّهُ يُنْزِلُ مُتَفَرِّقاً مِنْ عَلَا- حَتَّى يَعُمَّ الْأَوْهَادَ وَ التِّلَالَ وَ الْقُلَاعَ. فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها فَيُخْرِجُ نَبَاتَهَا وَ حُبُوبَهَا وَ ثِمَارَهَا.
And what Allah Sends down from the sky, from a water – a barrage, and a downpour, and a sprinkle, not descending upon you in one go, so it would drown you and destroy your dwellings. But it descends separately from high above until it fills up the valleys and the hillocks and the high ground. So the earth is revived by it after its death – So its vegetation comes out, (along with) its grains and its fruits.
وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ مِنْهَا مَا هُوَ لِأَكْلِكُمْ وَ مَعَايِشِكُمْ، وَ مِنْهَا سِبَاعٌ ضَارِيَةٌ حَافِظَةٌ عَلَيْكُمْ وَ لِأَنْعَامِكُمْ، لِئَلَّا تُشَدَّ عَلَيْكُمْ خَوْفاً مِنِ افْتِرَاسِهَا.
And the dispersal therein from every animal – from these are what is for your consumption, and your livelihood, and from these are the predatory wild animals, ferocious, a preservation upon you and for your cattle, perhaps they would withdraw to you out of fear from being its prey.
وَ تَصْرِيفِ الرِّياحِ الْمُرَبِّيَةِ لِحُبُوبِكُمُ، الْمُبْلِغَةِ لِثِمَارِكُمْ، النَّافِيَةِ لِرَكْدِ الْهَوَاءِ وَ الْأَقْتَارِ عَنْكُمْ وَ السَّحابِ الْوَاقِفِ الْمُسَخَّرِ الْمُذَلَّلِ بَيْنَ السَّماءِ وَ الْأَرْضِ يَحْمِلُ أَمْطَارَهَا، وَ يَجْرِي بِإِذْنِ اللَّهِ وَ يَصُبُّهَا حِينَ يُؤْمَرُ.
And the changing of the winds – the nourisher of your seeds, the ripener of your fruits, the negator of stagnation of the atmosphere, and the reducer of tiredness from you, and the clouds – the ones paused, subservient – the humbled, between the sky and the earth – carrying its rain and they flow, by the Permission of Allah-azwj, and pour it wherever Commanded to.
لَآياتٍ دَلَائِلَ وَاضِحَاتٍ لِقَوْمٍ يَعْقِلُونَ يَتَفَكَّرُونَ بِعُقُولِهِمْ أَنَّ مِنْ هَذِهِ الْعَجَائِبِ مِنْ آثَارِ قُدْرَتِهِ، قَادِرٌ عَلَى نُصْرَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع عَلَى مَنْ تَأَذَّاهُمَا وَ جَعَلَ الْعَاقِبَةَ الْحَمِيدَةَ لِمَنْ يُوَالِيهِ، فَإِنَّ الْمُجَازَاةَ لَيْسَتْ عَلَى الدُّنْيَا، وَ إِنَّمَا هِيَ [عَلَى] الْآخِرَةِ- الَّتِي يَدُومُ نَعِيمُهَا وَ لَا يَبِيدُ عَذَابُهَا.
There are signs – clear evidence, for a people who are understanding – pondering by their intellects that from these wonders there is One-azwj Whose Power is Impacted, is Able upon helping Muhammad-saww and Ali-asws and their-asws Progeny-asws, against the one who hurts them-asws, and Make the end-result praiseworthy for the one who befriends them-asws, for the Recompense isn’t upon the world, but rather, it is upon the Hereafter which, its Bliss is ever-lasting, and its Punishments will not be terminated’’.
339 قَالَ رَسُولُ اللَّهِ ص عَجَباً لِلْعَبْدِ الْمُؤْمِنِ مِنْ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ ع أَنْ يُنْصَرَ فِي الدُّنْيَا عَلَى أَعْدَائِهِ، فَقَدْ جُمِعَ لَهُ خَيْرُ الدَّارَيْنِ، وَ إِنَّ مَا امْتُحِنَ فِي الدُّنْيَا ذُخِرَ لَهُ فِي الْآخِرَةِ، مَا [لَا] يَكُونُ لِمِحْنَتِهِ فِي الدُّنْيَا قَدْرٌ- عِنْدَ إِضَافَتِهَا إِلَى نَعِيمِ الْآخِرَةِ،
S 339 – Rasool-Allah-saww said: ‘I-saww wonder at the Momin servant from the Shias of Muhammad-saww and Ali-asws, that he is helped in the word against his enemies, so there has been gathered for him the good of the two Houses (world and the Hereafter), and that whatever he had been Tried with in the world has been hoarded for him in the Hereafter, what does not happen to a comparison for his efforts in the world, due to its multiplication to the Bounties of the Hereafter.
وَ كَذَلِكَ عَجَباً لِلْعَبْدِ الْمُخَالِفِ لَنَا أَهْلَ الْبَيْتِ، إِنْ خُذِلَ فِي الدُّنْيَا، وَ غُلِبَ بِأَيْدِي الْمُؤْمِنِينَ، فَقَدْ جُمِعَ لَهُ عَذَابُ الدَّارَيْنِ، وَ إِنْ أُمْهِلَ فِي الدُّنْيَا، وَ أُخِّرَ عَنْهُ عَذَابُهَا- كَانَ لَهُ فِي الْآخِرَةِ مِنْ عَجَائِبِ الْعَذَابِ، وَ ضُرُوبِ الْعِقَابِ، مَا يَوَدُّ لَوْ كَانَ فِي الدُّنْيَا مُسْلِماً، وَ مَا لَا قَدْرَ لِنِعَمِ الدُّنْيَا الَّتِي كَانَتْ لَهُ- عِنْدَ الْإِضَافَةِ إِلَى تِلْكَ الْبَلَايَا.
And similar to that, I-saww wonder at the servant, an adversary of ours-asws, the People-asws of the Household, that he is abandoned in the world and is overcome at the hands of the Momineen, so there has been gathered for him the punishments of the two Houses (world and the Hereafter), and that he is given respite in the world and its punishments is delayed from him – there would be for him in the Hereafter from the strange Punishments, and the cruel Punishments, what would make him covet, if only he had been a Muslim in the world, and there is no comparison to the bounties of the world which used to be for him – with the multiplication to those afflictions.
فَلَوْ أَنَّ أَحْسَنَ النَّاسِ نَعِيماً فِي الدُّنْيَا، وَ أَطْوَلَهُمْ فِيهَا عُمُراً مِنْ مُخَالِفِينَا، غُمِسَ يَوْمَ الْقِيَامَةِ فِي النَّارِ غَمْسَةً، ثُمَّ سُئِلَ هَلْ لَقِيتَ نَعِيماً قَطُّ لَقَالَ: لَا.
And even if he was the most excellent of the people with bounties in the world, and the longest of them in life-span therein from being our-asws adversary, he would be immersed into the Fire with an immersion on the Day of Judgment. Then he would be asked, ‘Did you achieve any bliss at all?’ He would say, ‘No’.
وَ لَوْ أَنَّ أَشَدَّ النَّاسِ عَيْشاً فِي الدُّنْيَا، وَ أَعْظَمَهُمْ بَلَاءً مِنْ مُوَافِقِينَا وَ شِيعَتِنَا، غُمِسَ يَوْمَ الْقِيَامَةِ فِي الْجَنَّةِ غَمْسَةً، ثُمَّ سُئِلَ هَلْ لَقِيتَ بُؤْساً [قَطُّ] لَقَالَ: لَا.
And even if he was of the most difficult of lives of the people in the world, and of the greatest of them in afflictions, from our-asws compatible ones and our-asws Shias, he would be immersed on the Day of Judgment into the Paradise with an immersion. Then he would be asked, ‘Did you face any evil at all?’ He would say, ‘No’.
فَمَا ظَنُّكُمْ بِنَعِيمٍ وَ بُؤْسٍ هَذِهِ صِفَتُهُمَا، فَذَلِكَ النَّعِيمُ فَاطْلُبُوهُ، وَ ذَلِكَ الْعَذَابُ فَاتَّقُوهُ.
So, whatever you are thinking of with the bounties and evils, these are their descriptions. Thus, that is the Bliss, therefore seek it, and that is the punishment, so fear it!’
قوله عز و جل وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ وَ قالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ
The Words of the Mighty and Majestic: And from the people there are ones who take rivals besides Allah. They are loving them like the love for Allah; and those who are believing are more intense in love for Allah; and if they could see, those who are being unjust, when they would be seeing the Punishment that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165]
When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166]
And those who followed shall say: ‘If only there was a return for us, we would disavow from them just as they are disavowing from us. Like that, Allah will Show their deeds to them as regrets upon them, and they will not be exiting from the Fire [2:167]
340 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ لَمَّا آمَنَ الْمُؤْمِنُونَ، وَ قَبِلَ وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ ع الْعَاقِلُونَ، وَ صَدَّ عَنْهَا الْمُعَانِدُونَ وَ مِنَ النَّاسِ يَا مُحَمَّدُ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً أَعْدَاءً يَجْعَلُونَهُمْ لِلَّهِ أَمْثَالًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ يُحِبُّونَ تِلْكَ الْأَنْدَادَ مِنَ الْأَصْنَامِ كَحُبِّهِمْ لِلَّهِ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ مِنْ هَؤُلَاءِ الْمُتَّخِذِينَ الْأَنْدَادَ مَعَ اللَّهِ، لِأَنَّ الْمُؤْمِنِينَ يَرَوْنَ الرُّبُوبِيَّةَ لِلَّهِ وَحْدَهُ لَا يُشْرِكُونَ [بِهِ].
S 340 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said when the Momineen expressed belief and accepted the Wilayah of Muhammad-saww and Ali-asws, the intellectuals, and the enemies blocked from, And from the people – O Muhammad-saww – there are ones who take rivals besides Allah – enemies, making the out to be resemblances of Allah-azwj, They are loving them like the love for Allah – they are loving those rivals from the idols, like their love for Allah-azwj, and those who are believing are more intense in love for Allah – than those takers of the rivals (objects of worship) with Allah-azwj, because the Momineen are seeing the Lordship of Allah-azwj Alone, not associating with Him-azwj.
ثُمَّ قَالَ: يَا مُحَمَّدُ وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا بِاتِّخَاذِ الْأَصْنَامِ أَنْدَاداً- وَ اتِّخَاذِ الْكُفَّارِ وَ الْفُجَّارِ أَمْثَالًا لِمُحَمَّدٍ وَ عَلِيٍّ ع إِذْ يَرَوْنَ الْعَذابَ حِينَ يَرَوْنَ الْعَذَابَ الْوَاقِعَ بِهِمْ- لِكُفْرِهِمْ وَ عِنَادِهِمْ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً يَعْلَمُونَ أَنَّ الْقُوَّةَ لِلَّهِ يُعَذِّبُ مَنْ يَشَاءُ، وَ يُكْرِمُ مَنْ يَشَاءُ، لَا قُوَّةَ لِلْكُفَّارِ يَمْتَنِعُونَ بِهَا مِنْ عَذَابِهِ وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ وَ يَعْلَمُونَ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ لِمَنِ اتَّخَذَ الْأَنْدَادَ مَعَ اللَّهِ.
Then He-azwj Said: ‘O Muhammad-saww! and if they could see, those who are being unjust, by the taking of the rivals (objects of worship), and the taking of the Kafirs and the immoral ones, resemblances to Muhammad-saww and Ali-asws, when they would be seeing the Punishment – when they would be seeing the Punishment occurring with them due to their Kufr and their enmity, that the Strength is for Allah in its entirety – they would be knowing that the Strength is for Allah-azwj. He-azwj can Punish whoever He-azwj so Desires to, and He-azwj can Honour whoever He-azwj so Desires to, there is no strength for the Kafirs they can be preventing with it from His-azwj Punishment, and that Allah is Severe of the Punishment [2:165], and they would be knowing that Allah-azwj is Severe of the Punishment to the one who takes rivals (objects of worship) with Allah-azwj.
ثُمَّ قَالَ: إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا لَوْ رَأَى هَؤُلَاءِ الْكُفَّارُ الَّذِينَ اتَّخَذُوا الْأَنْدَادَ حِينَ تَبَرَّأَ الَّذِينَ اتُّبِعُوا الرُّؤَسَاءُ مِنَ الَّذِينَ اتَّبَعُوا الرَّعَايَا وَ الْأَتْبَاعَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ فَنِيَتْ حِيَلُهُمْ، وَ لَا يَقْدِرُونَ عَلَى النَّجَاةِ مِنْ عَذَابِ اللَّهِ بِشَيْءٍ
Then He-azwj Said: When those who were followed shall disavow – if they see, those Kafirs who were taking rivals (objects of worship), when the chiefs they followed, (start) disavowing, from those who followed (them) – the citizens and the followers, and the reasons are cut off with them – and their gimmicks perish, and they are not able upon the salvation from the Punishment of Allah-azwj by anything.
وَ قالَ الَّذِينَ اتَّبَعُوا الْأَتْبَاعُ لَوْ أَنَّ لَنا كَرَّةً يَتَمَنَّوْنَ لَوْ كَانَ لَهُمْ كَرَّةٌ: رَجْعَةٌ إِلَى الدُّنْيَا فَنَتَبَرَّأَ مِنْهُمْ هُنَاكَ كَما تَبَرَّؤُا مِنَّا هَاهُنَا.
And those who followed shall say: – i.e. the followers, ‘If only there was a return for us – they would be wishing, if only these was a return for them, a return to the world, we would disavow from them – over there (in the world), just as they are disavowing from us – over here (in the Day of Judgment).
قَالَ اللَّهُ عَزَّ وَ جَلَّ: كَذلِكَ [كَمَا] تَبَرَّأَ بَعْضُهُمْ مِنْ بَعْضٍ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ذَلِكَ أَنَّهُمْ عَمِلُوا فِي الدُّنْيَا لِغَيْرِ اللَّهِ، فَيَرَوْنَ أَعْمَالَ غَيْرِهِمُ الَّتِي كَانَتْ لِلَّهِ- قَدْ عَظَّمَ اللَّهُ ثَوَابَ أَهْلِهَا، وَ رَأَوْا أَعْمَالَ أَنْفُسِهِمْ لَا ثَوَابَ لَهَا إِذْ كَانَتْ لِغَيْرِ اللَّهِ، أَوْ كَانَتْ عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ بِهِ.
Allah-azwj Mighty and Majestic Says: Like that – just as they are disavowing from each other, Allah will Show their deeds to them as regrets upon them – and that is because they worked in the world for other than Allah-azwj, so they are seeing the deeds of others which were for the Sake of Allah-azwj, Allah-azwj having Magnified the Rewards for its performers, and they would be seeing their own deeds as having not Rewards for it, when they were for other than Allah-azwj, or their being upon an aspect other than what Allah-azwj had Commanded with.
قَالَ اللَّهُ تَعَالَى وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ كَانَ عَذَابُهُمْ سَرْمَداً دَائِماً، وَ كَانَتْ ذُنُوبُهُمْ كُفْراً، لَا تَلْحَقُهُمْ شَفَاعَةُ نَبِيٍّ، وَ لَا وَصِيٍّ، وَ لَا خَيِّرٍ مِنْ خِيَارِ شِيعَتِهِمْ.
Allah-azwj the Exalted Said: and they will not be exiting from the Fire [2:167] – their Punishment would be perpetual, constant, and their sins were Kufr, not availing them of a intercession of a Prophet-as, nor a successor-as, nor a good one from the good ones of their-as Shias.
341 قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ زَالَ عَنْ وَلَايَتِنَا، وَ خَالَفَ طَرِيقَتَنَا، وَ سَمَّى غَيْرَنَا بِأَسْمَائِنَا وَ أَسْمَاءِ خِيَارِ أَهْلِنَا- الَّذِي اخْتَارَهُ اللَّهُ لِلْقُيَّامِ بِدِينِهِ وَ دُنْيَاهُ، وَ لَقَّبَهُ بِأَلْقَابِنَا وَ هُوَ لِذَلِكَ يُلَقِّبُهُ مُعْتَقِداً، لَا يَحْمِلُهُ عَلَى ذَلِكَ تَقِيَّةُ خَوْفٍ، وَ لَا تَدْبِيرُ مَصْلَحَةِ دِينٍ، إِلَّا بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَانَ قَدِ اتَّخَذَهُ مِنْ دُونِ اللَّهِ وَلِيّاً، وَ حُشِرَ إِلَيْهِ الشَّيَاطِينُ الَّذِينَ كَانُوا يُغْوُونَهُ.
S 341 – Ali-asws Bin Al-Husayn-asws said: ‘Rasool-Allah-saww said: ‘There is none from a servant nor a maid who declines from our-asws Wilayah, and opposes our-asws ways, and names others with our-asws names and the names of the best ones of our-asws families whom Allah-azwj has Chosen for the establishment of His-azwj Religion, and entitle him with our-asws titles, and he is a believer in entitling him for that, neither being carried upon that by dissimulation of fear, nor a plan for the betterment of Religion, except Allah-azwj would Resurrect him on the Day of Judgment, and the ones who had taken him as a guardian from besides Allah-azwj, and Assemble the Satans-la towards him, those who used to stray him.
فَقَالَ [لَهُ]: يَا عَبْدِي أَ رَبّاً مَعِي، هَؤُلَاءِ كُنْتَ تَعْبُدُ وَ إِيَّاهُمْ كُنْتَ تَطْلُبُ فَمِنْهُمْ فَاطْلُبْ ثَوَابَ مَا كُنْتَ تَعْمَلُ، لَكَ مَعَهُمْ عِقَابُ أَجْرَائِكَ.
So He-azwj would Say to him: “O My-azwj servant! Are they Lords along with Me-azwj, those whom you used to worship? And they are the ones whom you used to seek? So (now), seek the rewards from them for what you used to perform. The result of your recompense is with them”.
ثُمَّ يَأْمُرُ اللَّهُ تَعَالَى أَنْ يُحْشَرَ الشِّيعَةُ الْمُوَالُونَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع مِمَّنْ كَانَ فِي تَقِيَّةٍ لَا يُظْهِرُ مَا يَعْتَقِدُهُ، وَ مِمَّنْ لَمْ يَكُنْ عَلَيْهِ تَقِيَّةٌ، وَ كَانَ يُظْهِرُ مَا يَعْتَقِدُهُ.
Then Allah-azwj the Exalted would Command and Assemble the Shias, the loyalists of Muhammad-saww, and Ali-asws, and their-asws Progeny-asws, from the ones who were in dissimulation, not (being able to) display what they believed it, and from the ones who did not happen to have dissimulation upon him, and he could display what he believed in.
فَيَقُولُ اللَّهُ تَعَالَى: انْظُرُوا حَسَنَاتِ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ فَضَاعِفُوهَا. قَالَ: فَيُضَاعِفُونَ حَسَنَاتِهِمْ أَضْعَافاً مُضَاعَفَةً. ثُمَّ يَقُولُ اللَّهُ تَعَالَى: انْظُرُوا ذُنُوبَ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ. فَيَنْظُرُونَ: فَمِنْهُمْ مَنْ قَلَّتْ ذُنُوبُهُ- فَكَانَتْ مَغْمُورَةً فِي طَاعَاتِهِ، فَهَؤُلَاءِ السُّعَدَاءُ مَعَ الْأَوْلِيَاءِ وَ الْأَصْفِيَاءِ.
So Allah-azwj the Exalted would be Saying: “Look at the good deeds of the Shias of Muhammad-saww and Ali-asws, and multiply these!” So they would be multiplying their good deeds with multiples and multiples (manifold). Then Allah-azwj the Exalted would be Saying: “Look at the sins of the Shias of Muhammad-saww and Ali-asws!’. So they would be looking – so the Blessed one would be the one with a few sins as he used to be immersed in His-azwj obedience, and they are the fortunate ones, the friends, and the elites.
وَ مِنْهُمْ مَنْ كَثُرَتْ ذُنُوبُهُ وَ عَظُمَتْ، فَيَقُولُ اللَّهُ تَعَالَى: قَدِّمُوا الَّذِينَ كَانُوا لَا تَقِيَّةَ عَلَيْهِمْ- مِنْ أَوْلِيَاءِ مُحَمَّدٍ وَ عَلِيٍّ، فَيُقَدَّمُونَ.
And from them would be one of numerous sins and grave ones. So Allah-azwj would be Saying: “Bring forward those who had no Taqiyya (obligated) upon them, from the friends of Muhammad-saww and Ali-asws!” So they would be brought forward.
فَيَقُولُ اللَّهُ تَعَالَى: انْظُرُوا حَسَنَاتِ عِبَادِي هَؤُلَاءِ النُّصَّابِ الَّذِينَ اتَّخَذُوا الْأَنْدَادَ مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ وَ مِنْ دُونِ خُلَفَائِهِمْ، فَاجْعَلُوهَا لِهَؤُلَاءِ الْمُؤْمِنِينَ، لِمَا كَانَ مِنِ اغْتِيَابِهِمْ لَهُمْ بِوَقِيعَتِهِمْ فِيهِمْ، وَ قَصْدِهِمْ إِلَى أَذَاهُمْ فَيَفْعَلُونَ ذَلِكَ، فَتَصِيرُ حَسَنَاتُ النَّوَاصِبِ لِشِيعَتِنَا الَّذِينَ لَمْ يَكُنْ عَلَيْهِمْ تَقِيَّةٌ.
Then Allah-azwj the Exalted will be Saying: “Look at the good deeds of My-azwj servants, these Nasibis, those who were taking rivals from besides Muhammad-saww and Ali-asws, from others as their Caliphs, so Make these (good deeds) to be for these Momineen, due to what was from their backbiting and their ploys regarding them, and their aiming to hurt them, so they were doing that!”. Thus the good deeds of the Nasibis would come to be for our-asws Shias, who did not happen to have Taqiyya upon them.
ثُمَّ يَقُولُ: انْظُرُوا إِلَى سَيِّئَاتِ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ، فَإِنْ بَقِيَتْ لَهُمْ عَلَى هَؤُلَاءِ النُّصَّابِ بِوَقِيعَتِهِمْ فِيهِمْ زِيَادَاتٌ، فَاحْمِلُوا عَلَى أُولَئِكَ النُّصَّابِ بِقَدْرِهَا مِنَ الذُّنُوبِ الَّتِي لِهَؤُلَاءِ الشِّيعَةِ. فَيُفْعَلُ ذَلِكَ.
Then He-azwj will be Saying: “Look at the sins of the Shias of Muhammad-saww and Ali-asws, so if there remains (any sins) for them, Bring those Nasibis who were plotting regarding them increasingly, and load upon those Nasibis in accordance of the sins which are for these Shias!’ So they would do that.
ثُمَّ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: ائْتُوا بِالشِّيعَةِ الْمُتَّقِينَ لِخَوْفِ الْأَعْدَاءِ، فَافْعَلُوا فِي حَسَنَاتِهِمْ وَ سَيِّئَاتِهِمْ، وَ حَسَنَاتِ هَؤُلَاءِ النُّصَّابِ وَ سَيِّئَاتِهِمْ مَا فَعَلْتُمْ بِالْأَوَّلِينَ.
Then Allah-azwj Mighty and Majestic would be Saying: “Bring the Shias who used to fear the enemies, and deal with their good deeds and evil deeds, and the good deeds of those Nasibis and their evil deeds, what you did with the earlier ones!’
فَيَقُولُ النَّوَاصِبُ: يَا رَبَّنَا- هَؤُلَاءِ كَانُوا مَعَنَا فِي مَشَاهِدِنَا حَاضِرِينَ، وَ بِأَقَاوِيلِنَا قَائِلِينَ، وَ لِمَذَاهِبِنَا مُعْتَقِدِينَ! فَيُقَالُ: كَلَّا وَ اللَّهِ يَا أَيُّهَا النُّصَّابُ مَا كَانُوا لِمَذَاهِبِكُمْ مُعْتَقِدِينَ، بَلْ كَانُوا بِقُلُوبِهِمْ لَكُمْ إِلَى اللَّهِ مُخَالِفِينَ، وَ إِنْ كَانُوا بِأَقْوَالِكُمْ قَائِلِينَ، وَ بِأَعْمَالِكُمْ عَامِلِينَ لِلتَّقِيَّةِ مِنْكُمْ مَعَاشِرَ الْكَافِرِينَ، قَدِ اعْتَدَدْنَا لَهُمْ بِأَقَاوِيلِهِمْ وَ أَفَاعِيلِهِمُ- اعْتِدَادَنَا بِأَقَاوِيلِ الْمُطِيعِينَ وَ أَفَاعِيلِ الْمُحْسِنِينَ، إِذْ كَانُوا بِأَمْرِنَا عَامِلِينَ:
So the Nasibis would be saying, ‘O our Lord-azwj! They used to be present with us in our gatherings, and they were saying with our words, and they were believing in our doctrines!’ So it would be said: “Never! By Allah-azwj, O you Nasibis! They were not believers in your doctrines, but their hearts were to Allah-azwj, opposing to you, and even if they were saying with your words, and they were doing your deeds out of dissimulation from you, group of Kafirs! We-azwj have counted these for them, by their statements and their deeds. We-azwj have counted with the statements of the obedient ones and the deeds of the good doers, as they used to do these by Our-azwj Command”.
قَالَ رَسُولُ اللَّهِ ص: فَعِنْدَ ذَلِكَ تَعْظُمُ حَسَرَاتُ النُّصَّابِ إِذَا رَأَوْا حَسَنَاتِهِمْ فِي مَوَازِينِ شِيعَتِنَا أَهْلَ الْبَيْتِ، وَ رَأَوْا سَيِّئَاتِ شِيعَتِنَا عَلَى ظُهُورِ مَعَاشِرِ النُّصَّابِ، وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ.
Rasool-Allah-azwj said: ‘So, during that, the regrets of the Nasibis would be immense, when they see their good deeds in the scales of our-asws Shias of the People-asws of the Household, and (when) they see the evil deeds of our-asws Shias upon the backs of the group of Nasibis, and these are His-azwj Words, Mighty and Majestic Like that, Allah will Show their deeds to them as regrets upon them [2:167]’’.
قوله عز و جل يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلالًا طَيِّباً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ إِنَّما يَأْمُرُكُمْ بِالسُّوءِ وَ الْفَحْشاءِ وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ
The Words of Mighty and Majestic: O you people! Eat from what is in the earth, lawful, good, and do not follow the footsteps of Satan; he, for you all, is a Clarified enemy [2:168]
But rather, he is instructing you with the evil and the immoralities, and that you should be saying against Allah what you are not knowing [2:169]
342 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ: يا أَيُّهَا النَّاسُ- كُلُوا مِمَّا فِي الْأَرْضِ مِنْ أَنْوَاعِ ثِمَارِهَا وَ أَطْعِمَتِهَا حَلالًا طَيِّباً لَكُمْ- إِذَا أَطَعْتُمْ رَبَّكُمْ فِي تَعْظِيمِ مَنْ عَظَّمَهُ، وَ الِاسْتِخْفَافِ بِمَنْ أَهَانَهُ وَ صَغَّرَهُ
S 342 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said: O you people! Eat from what is in the earth – from the varieties of its fruits and its foods, lawful, good – for you all when your Lord-azwj Feeds you, in reverence of the one He-azwj Magnifies, and taking lightly with the one He-azwj Humiliates and Belittles.
وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ مَا يَخْطُو بِكُمْ إِلَيْهِ، وَ يَغُرُّكُمْ بِهِ مِنْ مُخَالَفَةِ مَنْ جَعَلَهُ اللَّهُ رَسُولًا- أَفْضَلَ الْمُرْسَلِينَ، وَ أَمَرَهُ بِنَصْبِ مَنْ جَعَلَهُ اللَّهُ أَفْضَلَ الْوَصِيِّينَ، وَ سَائِرِ مَنْ جَعَلَ خُلَفَاءَهُ وَ أَوْلِيَاءَهُ.
And do not follow the footsteps of Satan – what he-la laid out for you leading to him-la, and deceiving you with it to oppose the one whom Allah-azwj Made him-saww as a Rasool-saww as being the most superior of the Mursils, and Commanded him-saww to appoint the one whom Allah-azwj Made him-asws as the most superior of the successors-asws, and the rest of His-azwj Caliphs and His-azwj Guardians-asws.
إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ يُبِينُ لَكُمُ الْعَدَاوَةَ، وَ يَأْمُرُكُمْ إِلَى مُخَالَفَةِ أَفْضَلِ النَّبِيِّينَ وَ مُعَانَدَةِ أَشْرَفِ الْوَصِيِّينَ.
He, for you all, is a Clarified enemy [2:168] – his-la enmity having been explained to you, and he-la is instructing you to oppose the most superior of the Prophets-as and to be inimical to the noblest of the successors-asws.
إِنَّما يَأْمُرُكُمْ الشَّيْطَانُ بِالسُّوءِ بِسُوءِ الْمَذْهَبِ وَ الِاعْتِقَادِ فِي خَيْرِ خَلْقِ اللَّهِ [مُحَمَّدٍ رَسُولِ اللَّهِ] وَ جُحُودِ وَلَايَةِ أَفْضَلِ أَوْلِيَاءِ اللَّهِ بَعْدَ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ بِإِمَامَةِ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ فِي الْإِمَامَةِ حَظّاً، وَ مَنْ جَعَلَهُ مِنْ أَرَاذِلِ أَعْدَائِهِ وَ أَعْظَمِهِمْ كُفْراً [بِهِ].
But rather, he is instructing you – the Satan-la, with the evil – with the evil doctrine and the beliefs with regards to the best of the creatures of Allah-azwj – Muhammad-saww Rasool-saww of Allah-azwj – and to reject the Wilayah of the most superior of the Guardians-asws of Allah-azwj after Muhammad-saww, Rasool-saww of Allah-azwj, and that you should be saying against Allah what you are not knowing [2:169] – with the imamate of the one whom Allah-azwj did not Make a share to be for him in the Imamate, and the one whom Allah-azwj Made to be the most despicable of His-azwj enemies and the greatest of them in Kufr with Him-azwj.
343 قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص فُضِّلْتُ عَلَى الْخَلْقِ أَجْمَعِينَ، وَ شُرِّفْتُ عَلَى جَمِيعِ النَّبِيِّينَ، وَ اخْتُصِصْتُ بِالْقُرْآنِ الْعَظِيمِ، وَ أُكْرِمْتُ بِعَلِيٍّ سَيِّدِ الْوَصِيِّينَ، وَ عُظِّمْتُ بِشِيعَتِهِ خَيْرِ شِيعَةِ النَّبِيِّينَ وَ الْوَصِيِّينَ.
S 343 – Ali-asws Bin Al-Husayn-asws said: ‘Rasool-Allah-saww said: ‘I-saww have been Preferred over the entirety of the creatures, and Ennobled upon the entirety of the Prophets-as, and Particularised with the Magnificent Quran, and Honoured with Ali-asws as the Chief of the successors-as, and Dignified with his-asws Shias as being the best of the Shias of the Prophets-as and the successors-as.
وَ قِيلَ لِي: يَا مُحَمَّدُ قَابِلْ نَعْمَائِي عَلَيْكَ بِالشُّكْرِ الْمُمْتَرِي لِلْمَزِيدِ. فَقُلْتُ: يَا رَبِّي وَ مَا أَفْضَلُ مَا أَشْكُرُكَ بِهِ فَقَالَ لِي: يَا مُحَمَّدُ أَفْضَلُ ذَلِكَ بَثُّكَ فَضْلَ أَخِيكَ عَلِيٍّ وَ بَعْثُكَ سَائِرَ عِبَادِي عَلَى تَعْظِيمِهِ وَ تَعْظِيمِ شِيعَتِهِ،
And He-azwj Said to me-saww: “O Muhammad-saww! Speak of My-azwj Bounties upon you-saww with the thankfulness continuously, for the increase”. So I-saww said: ‘O my-saww Lord-azwj! And what is the most superior of what I-saww can thank You-azwj with?’ He-azwj Said to me-saww: ‘O Muhammad-saww! The most superior of that is your-saww brother Ali-asws, and Sent you-saww to the rest of My-azwj servants upon revering him-asws and reverence of his-asws Shias.
وَ أَمْرُكَ إِيَّاهُمْ أَنْ لَا يَتَوَادُّوا إِلَّا فِيَّ، وَ لَا يَتَبَاغَضُوا إِلَّا فِيَّ، وَ لَا يُوَالُوا وَ لَا يُعَادُوا إِلَّا فِيَّ، وَ أَنْ يَنْصِبُوا الْحَرْبَ لِإِبْلِيسَ وَ عُتَاةِ مَرَدَتِهِ الدَّاعِينَ إِلَى مُخَالَفَتِي- وَ أَنْ يَجْعَلُوا جُنَّتَهُمْ مِنْهُمُ الْعَدَاوَةَ لِأَعْدَاءِ مُحَمَّدٍ وَ عَلِيٍّ، وَ أَنْ يَجْعَلُوا أَفْضَلَ سِلَاحِهِمْ عَلَى إِبْلِيسَ وَ جُنُودِهِ- تَفْضِيلَ مُحَمَّدٍ عَلَى جَمِيعِ النَّبِيِّينَ، وَ تَفْضِيلَ عَلِيٍّ عَلَى سَائِرِ أُمَّتِهِ أَجْمَعِينَ، وَ اعْتِقَادَهُمْ بِأَنَّهُ الصَّادِقُ لَا يَكْذِبُ، وَ الْحَكِيمُ لَا يَجْهَلُ، وَ الْمُصِيبُ لَا يَغْفُلُ،
And for you-saww to order them not to be inimical except for My-azwj Sake, nor to hate each other except for My-azwj Sake, nor to be friends or enemies except for My-azwj Sake, and that they should be establishing the war against Iblees-la and the hardened ones of his-la renegades, the callers to opposing Me-azwj, and that they should be making their shield from them, the enmity to the enemies of Muhammad-saww and Ali-asws, and that they should make the best of their weapons against Iblees-la and his-la armies, the preferring of Muhammad-saww over the entirety of the Prophets-as, and the preference of Ali-asws over the rest of his-saww community in their entirety, and their beliefs that he-saww is the truthful not a liar, and the wise not an ignorant ones, and the correct not being heedless’.
وَ الَّذِي بِمَحَبَّتِهِ تَثْقُلُ مَوَازِينُ الْمُؤْمِنِينَ، وَ بِمُخَالَفَتِهِ تَخِفُّ مَوَازِينُ النَّاصِبِينَ، فَإِذَا هُمْ فَعَلُوا ذَلِكَ كَانَ إِبْلِيسُ وَ جُنُودُهُ الْمَرَدَةُ- أَخْسَأَ الْمَهْزُومِينَ وَ أَضْعَفَ الضَّعِيفِينَ.
And the one-asws, by (having) his-asws love, the scales of the Momineen would be heavier, and by (having) his-asws hatred, the scales of the Nasibis would be light. So when they would be doing that, Iblees-la and his-la armies of despicable renegades would be vanquished and be the weakest of the weak’’.
قوله عز و جل وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَ لا يَهْتَدُونَ
The Words of Mighty and Majestic: And when it is said to them, ‘Follow what Allah has Revealed!’, they are saying, ‘But, we follow what we found our fathers to be upon’, even though their fathers were neither understanding anything nor were they Guided [2:170]
344 قَالَ الْإِمَامُ ع وَصَفَ اللَّهُ هَؤُلَاءِ الْمُتَّبِعِينَ لِخُطُوَاتِ الشَّيْطَانِ فَقَالَ وَ إِذا قِيلَ لَهُمُ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ فِي كِتَابِهِ مِنْ وَصْفِ مُحَمَّدٍ ص، وَ حِلْيَةِ عَلِيٍّ ع، وَ وَصْفِ فَضَائِلِهِ، وَ ذِكْرِ مَنَاقِبِهِ وَ إِلَى الرَّسُولِ، وَ تَعَالَوْا إِلَى الرَّسُولِ لِتَقْبَلُوا مِنْهُ مَا يَأْمُرُكُمْ بِهِ- قَالُوا: «حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا مِنَ الدِّينِ وَ الْمَذْهَبِ»
S 344 – The Imam-asws said: ‘Allah-azwj Described these followers of the footsteps of Satan-la, so He-azwj Said: And when it is said to them – Come to what Allah-azwj Revealed in His-azwj Book from the description of Muhammad-saww and features of Ali-asws, and Described his-asws merits, and mentioned his-asws good deeds, and (his-asws good deeds) to the Rasool-saww. And come to the Rasool-saww to be accepting from him-saww what he-saww is ordering you with, they are saying, ‘It is sufficient what we found our fathers to be upon, from the religion and the doctrine’.
فَاقْتَدَوْا بِآبَائِهِمْ فِي مُخَالَفَةِ رَسُولِ اللَّهِ ص وَ مُنَابَذَةِ عَلِيٍّ وَلِيِّ اللَّهِ، قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ [لَا يَعْلَمُونَ] شَيْئاً وَ لا يَهْتَدُونَ إِلَى شَيْءٍ مِنَ الصَّوَابِ.
So they were following their forefathers in the opposition of Rasool-Allah-saww and the deputyship of Ali-asws, Guardian-asws of Allah-azwj. Allah-azwj Mighty and Majestic Said even though their fathers were neither understanding– not knowing, anything nor were they Guided [2:170] – to anything from the correctness.
345 قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ اتَّبِعُوا أَخِي وَ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِأَمْرِ اللَّهِ، وَ لَا تَكُونُوا كَالَّذِينَ اتَّخَذُوا أَرْبَاباً مِنْ دُونِ اللَّهِ- تَقْلِيداً لِجُهَّالِ آبَائِهِمُ الْكَافِرِينَ بِاللَّهِ، فَإِنَّ الْمُقَلِّدَ دِينَهُ مِمَّنْ لَا يَعْلَمُ دِينَ اللَّهِ، يَبُوءُ بِغَضَبٍ مِنَ اللَّهِ، وَ يَكُونُ مِنْ أُسَرَاءِ إِبْلِيسَ لَعَنَهُ اللَّهُ،
S 345 – Ali-asws Bin Al-Husayn-asws said: ‘Rasool-Allah-saww said: ‘O servants of Allah-azwj! Follow my-saww brother, my-saww successor Ali-asws Bin Abu Talib-asws by the Command of Allah-azwj, and do not become like those who are taking lords from besides Allah-azwj, in Taqleed of the ignorance of their forefathers, the disbelievers in Allah-azwj, for the Muqallid (the emulator) in his religion is from the ones who does not know the Religion of Allah-azwj, engulfed by the Wrath from Allah-azwj, and becomes from the captives of Iblees-la, may Allah-azwj Curse him-la’.
وَ اعْلَمُوا أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ أَخِي عَلِيّاً أَفْضَلَ زِينَةِ عِتْرَتِي، فَقَالَ [اللَّهُ]: مَنْ وَالاهُ وَ صَافَاهُ وَ وَالَى أَوْلِيَاءَهُ وَ عَادَى أَعْدَاءَهُ- جَعَلْتُهُ [مِنْ] أَفْضَلِ زِينَةِ جِنَانِي، وَ مِنْ أَشْرَفِ أَوْلِيَائِي وَ خُلَصَائِي.
And know that Allah-azwj Mighty and Majestic Made my-saww brother Ali-asws as the most superior of adornments of my-saww family. So Allah-azwj Said: “The one who befriends him-asws, and shakes his-asws hand, and befriends his-asws friends, and is inimical to his-asws enemies, I-azwj shall Make him to be from the most superior of the adornments of My-azwj Gardens, and from the noblest of My-azwj friends and My-azwj Purified ones”.
وَ مَنْ أَدْمَنَ مَحَبَّتَنَا أَهْلَ الْبَيْتِ فَتَحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِنَ الْجَنَّةِ ثَمَانِيَةَ أَبْوَابِهَا، وَ أَبَاحَهُ جَمِيعَهَا يَدْخُلُ مِمَّا شَاءَ مِنْهَا، وَ كُلُّ أَبْوَابِ الْجِنَانِ تُنَادِيهِ: يَا وَلِيَّ اللَّهِ أَ لَمْ تَدْخُلْنِي أَ لَمْ تَخُصَّنِي مِنْ بَيْنِنَا.
And the one who is continuously upon our-asws love of the People-asws of the Household, Allah-azwj Mighty and Majestic would Open for him eight gates of the Paradise, and Permit all of them for him. He can enter from whatever (gate) he so desires to, and each gate of the Gardens would be calling out to him: ‘O friend of Allah-azwj! Will you not enter through me? Will you not specialise me from between us (gates)?’’.
قوله عز و جل وَ مَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ إِلَّا دُعاءً وَ نِداءً صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ
The Words of Mighty and Majestic: And an example of those who are committing Kufr (disbelieving) is like an example of those who croak with what is not heard except for a call and a cry. (They are) deaf, dumb, blind, so they are not understanding [2:171]
346 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ وَ مَثَلُ الَّذِينَ كَفَرُوا فِي عِبَادَتِهِمْ لِلْأَصْنَامِ، وَ اتِّخَاذِهِمْ لِلْأَنْدَادِ- مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ [ص] كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ [يَصُوتُ بِمَا لَا يَسْمَعُ] إِلَّا دُعاءً وَ نِداءً لَا يَفْهَمُ مَا يُرَادُ مِنْهُ فَيُغِيثَ الْمُسْتَغِيثَ، وَ يُعِينَ مَنِ اسْتَعَانَهُ
S 346 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said: And an example of those who are committing Kufr (disbelieving) – during their worshipping of the idols, and their taking the rivals from besides Muhammad-saww and Ali-asws – Salawat be upon them-asws both, is like an example of those who croak with what is not heard – making a sound with what is not heard, except for a call and a cry – it is not understood what is intended from it, so the helper would help the one seeking help, and assist the one seeking his assistance.
صُمٌّ بُكْمٌ عُمْيٌ عَنِ الْهُدَى- فِي اتِّبَاعِهِمُ الْأَنْدَادَ مِنْ دُونِ اللَّهِ، وَ الْأَضْدَادَ لِأَوْلِيَاءِ اللَّهِ- الَّذِينَ سَمَّوْهُمْ بِأَسْمَاءِ خِيَارِ خَلَائِفِ اللَّهِ، وَ لَقَّبُوهُمْ بِأَلْقَابِ أَفَاضِلِ الْأَئِمَّةِ الَّذِينَ نَصَبَهُمُ اللَّهُ لِإِقَامَةِ دِينِ اللَّهِ فَهُمْ لا يَعْقِلُونَ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ.
(They are) deaf, dumb, blind – from the Guidance, with regards to their following the rivals from besides Allah-azwj, and the opposites of the Guardians-asws of Allah-azwj, those He-azwj Named them-asws as the nest of the Caliphs of Allah-azwj, and Entitled them with the titles of preferable Imams-asws, those whom Allah-azwj Appointed for the establishment of the Religion of Allah-azwj, so they are not understanding – the Command of Allah-azwj Mighty and Majestic.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: هَذَا فِي عُبَّادِ الْأَصْنَامِ، وَ فِي النُّصَّابِ لِأَهْلِ بَيْتِ مُحَمَّدٍ ص نَبِيِّ اللَّهِ، هُمْ أَتْبَاعُ إِبْلِيسَ وَ عُتَاةُ مَرَدَتِهِ، سَوْفَ يَصِيرُونَ إِلَى الْهَاوِيَةِ.
Ali-asws Bin Al-Husayn-asws said: ‘This is regarding the worship of the idols, and regarding the Nasibi’s) hostility to the People-asws of the Household of Muhammad-saww, Prophet-saww of Allah-azwj. They (Nasibis) are the followers of Iblees-la and the hardened ones of his-la renegades. Soon they would be going to the Abyss.
347 ثُمَّ قَالَ رَسُولُ اللَّهِ ص تَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، فَإِنَّ مَنْ تَعَوَّذَ بِاللَّهِ مِنْهُ أَعَاذَهُ اللَّهُ [وَ تَعَوَّذُوا] مِنْ هَمَزَاتِهِ وَ نَفَخَاتِهِ وَ نَفَثَاتِهِ. أَ تَدْرُونَ مَا هِيَ أَمَّا هَمَزَاتُهُ: فَمَا يُلْقِيهِ فِي قُلُوبِكُمْ مِنْ بُغْضِنَا أَهْلَ الْبَيْتِ.
S 347 – Then Rasool-Allah-saww said: ‘Seek Refuge with Allah-azwj from the Pelted Satan-la, for the one who seeks Refuge with Allah-azwj from him-la, Allah-azwj would Shelter him – and seek Refuge – from his-la whispering suggestions, and his-la blowing, and his-la puffing. Are you knowing what it is? As for his-la whispering suggestions, so it is what he-la casts into your hearts from (having) our-asws hatred, of the People-asws of the Household.
قَالُوا: يَا رَسُولَ اللَّهِ وَ كَيْفَ نُبْغِضُكُمْ- بَعْدَ مَا عَرَفْنَا مَحَلَّكُمْ مِنَ اللَّهِ وَ مَنْزِلَتَكُمْ قَالَ ص: بِأَنْ تُبْغِضُوا أَوْلِيَاءَنَا وَ تُحِبُّوا أَعْدَاءَنَا، فَاسْتَعِيذُوا بِاللَّهِ مِنْ مَحَبَّةِ أَعْدَائِنَا وَ عَدَاوَةِ أَوْلِيَائِنَا، فَتَعَاذُوا مِنْ بُغْضِنَا وَ عَدَاوَتِنَا، فَإِنَّ مَنْ أَحَبَّ أَعْدَاءَنَا فَقَدْ عَادَانَا وَ نَحْنُ مِنْهُ بِرَاءٌ، وَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ بَرِيءٌ.
They said, ‘O Rasool-Allah-saww! And how can we have hatred for you-asws all after you-saww making us recognise your-asws places from Allah-azwj and your-asws statuses?’ He-saww said: ‘By your hating our-asws friends and loving our-asws enemies. Therefore, seek Refuge with Allah-azwj from having the love of our-asws enemies, and enmity of our-asws friends. So seek Refuge from having our-asws hatred and our-asws enmity, for the one who loves our-asws enemies, so he has been inimical to us-asws, and we-asws are disavowed from him, and Allah-azwj Mighty and Majestic is Disavowed from him’’.
قوله عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ اشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
The Words of Mighty and Majestic: O you those who are believing! Eat from the good (things) what We Provided you (with), and give thanks to Allah if it is Him you are worshipping [2:172]
But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh of the swine, and whatever is dedicated with for other than Allah. But the one who is desperate, without coveting nor transgressing, so there is no sin upon him. Surely Allah is Forgiving, Merciful [2:173]
348 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ: يا أَيُّهَا الَّذِينَ آمَنُوا بِتَوْحِيدِ اللَّهِ، وَ نُبُوَّةِ مُحَمَّدٍ ص رَسُولِ اللَّهِ وَ بِإِمَامَةِ عَلِيٍّ وَلِيِّ اللَّهِ: كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ اشْكُرُوا لِلَّهِ عَلَى مَا رَزَقَكُمْ مِنْهَا بِالْمُقَامِ عَلَى وَلَايَةِ مُحَمَّدٍ وَ عَلِيٍّ
S 348 – The Imam-asws said: ‘Allah-azwj Mighty and Majestic Said: O you those who are believing! – in the Tawheed (Oneness) of Allah-azwj, and Prophet-hood of Muhammad-saww, Rasool-saww of Allah-azwj, and in the Imamate of Ali-asws, Guardian of Allah-azwj, Eat from the good (things) what We Provided you (with), and give thanks to Allah – Upon what He-azwj Provided you from it, with the staying upon the Wilayah of Muhammad-saww and Ali-asws.
لِيَقِيَكُمُ اللَّهُ تَعَالَى بِذَلِكَ شُرُورَ الشَّيَاطِينِ- الْمُتَمَرِّدَةِ عَلَى رَبِّهَا عَزَّ وَ جَلَّ، فَإِنَّكُمْ كُلَّمَا جَدَّدْتُمْ عَلَى أَنْفُسِكُمْ- وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ ع تَجَدَّدُ عَلَى مَرَدَةِ الشَّيَاطِينِ لَعَائِنُ اللَّهِ، وَ أَعَاذَكُمُ اللَّهُ مِنْ نَفَخَاتِهِمْ وَ نَفَثَاتِهِمْ.
Allah-azwj the Exalted has Protected you all with that (from) the evils of Satans-la, the renegades upon their-la Lord-azwj Mighty and Majestic. Therefore, every time you all renew upon yourselves the Wilayah of Muhammad-saww and Ali-asws, you should renew upon the renegade Satans-la, the Curses of Allah-azwj, and Allah-azwj will Shelter you from their-la blowing(s) and their-la puffing.
فَلَمَّا قَالَهُ رَسُولُ اللَّهِ ص قِيلَ: يَا رَسُولَ اللَّهِ، وَ مَا نَفَخَاتُهُمْ قَالَ: هِيَ مَا يَنْفُخُونَ بِهِ عِنْدَ الْغَضَبِ فِي الْإِنْسَانِ- الَّذِي يَحْمِلُونَهُ عَلَى هَلَاكِهِ فِي دِينِهِ وَ دُنْيَاهُ، وَ قَدْ يَنْفُخُونَ فِي غَيْرِ حَالِ الْغَضَبِ بِمَا يَهْلِكُونَ بِهِ.
So when Rasool-Allah-saww said it, it was said, ‘O Rasool-Allah-saww! And what are their blowing(s)?’ He-saww said: ‘It is what they-la are blowing with during the anger in the human being which carries him upon his destruction in his Religion and his world, and they-la (also) have blown during other than the state of anger with what they-la are destroying him with.
أَ تَدْرُونَ مَا أَشَدُّ مَا يَنْفُخُونَ بِهِ هُوَ مَا يَنْفُخُونَ بِأَنْ يُوهِمُوهُ- أَنَّ أَحَداً مِنْ هَذِهِ الْأُمَّةِ فَاضِلٌ عَلَيْنَا، أَوْ عِدْلٌ لَنَا أَهْلَ الْبَيْتِ، كَلَّا- وَ اللَّهِ- بَلْ جَعَلَ اللَّهُ تَعَالَى مُحَمَّداً ص ثُمَّ آلَ مُحَمَّدٍ فَوْقَ جَمِيعِ هَذِهِ الْأُمَّةِ، كَمَا جَعَلَ اللَّهُ تَعَالَى السَّمَاءَ فَوْقَ الْأَرْضِ وَ كَمَا زَادَ نُورُ الشَّمْسِ وَ الْقَمَرِ عَلَى السُّهَا.
Are you knowing what is the most intense of what they-la are blowing with? It is what they-la are blowing by worrying him that someone from this community is preferable over us-asws, or equal to us-asws, the People-asws of the Household. Never! By Allah-azwj! But Allah-azwj the Exalted Made Muhammad-saww, the Progeny-asws of Muhammad-saww to be above the entirety of this community, just as Allah-azwj the Exalted Made the sky to be above the earth, and just as the light of the sun and the moon is more enhanced over the distant stars’.
قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا نَفَثَاتُهُ: فَأَنْ يَرَى أَحَدُكُمْ أَنَّ شَيْئاً بَعْدَ الْقُرْآنِ أَشْفَى لَهُ مِنْ ذِكْرِنَا أَهْلَ الْبَيْتِ وَ مِنَ الصَّلَاةِ عَلَيْنَا، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ ذِكْرَنَا أَهْلَ الْبَيْتِ شِفَاءً لِلصُّدُورِ، وَ جَعَلَ الصَّلَوَاتِ عَلَيْنَا مَاحِيَةً لِلْأَوْزَارِ وَ الذُّنُوبِ، وَ مُطَهِّرَةً مِنَ الْعُيُوبِ وَ مُضَاعِفَةً لِلْحَسَنَاتِ.
Rasool-Allah-saww said: ‘And as for his-la puffing – so if one of you views that there is something after the Quran as a healing for him than our-asws mention of the People-asws of the Household, and from the (sending of) Salawat upon us-asws, for Allah-azwj Mighty and Majestic Made our-asws mention, the People-asws of the Household, as a healing for the chests, and Made the Salawat upon us as a deletion of the burdens of the sins, and a cleansing from the faults, and a multiplication of the good deeds.
349 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ [أَيْ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ] فَاشْكُرُوا نِعْمَةَ اللَّهِ بِطَاعَةِ مَنْ أَمَرَكُمْ بِطَاعَتِهِ- مِنْ مُحَمَّدٍ وَ عَلِيٍّ وَ خُلَفَائِهِمُ الطَّيِّبِينَ.
S 349 – The Imam-asws said: ‘Allah-azwj Mighty and Majestic Said if it is Him you are worshipping [2:172] – i.e., if it is Him-azwj you are worshipping, then be thankful for the Bounties of Allah-azwj by obeying the one He-azwj Commanded with obeying him, from Muhammad-saww and Ali-asws, and their-asws goodly Caliphs.
ثُمَّ قَالَ عَزَّ وَ جَلَّ: إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ الَّتِي مَاتَتْ حَتْفَ أَنْفِهَا بِلَا ذَبَاحَةٍ مِنْ حَيْثُ أَذِنَ اللَّهُ فِيهَا وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ أَنْ تَأْكُلُوهُ وَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ مَا ذُكِرَ اسْمُ غَيْرِ اللَّهِ عَلَيْهِ مِنَ الذَّبَائِحِ، وَ هِيَ الَّتِي يَتَقَرَّبُ بِهَا الْكُفَّارُ بِأَسَامِي أَنْدَادِهِمُ الَّتِي اتَّخَذُوهَا مِنْ دُونِ اللَّهِ.
Then Allah-azwj Mighty and Majestic Said: But rather, (it is) Prohibited upon you, the dead– which dies open-mouthed without having been slaughtered from where Allah-azwj Permitted with regards to it, and the blood, and flesh of the swine – to be eating it, and whatever is dedicated with for other than Allah – what the name of other than Allah-azwj is mentioned over it from the slaughtered, and it is which the Kafirs are drawing closer with by naming their rivals which they are taking to from besides Allah-azwj.
ثُمَّ قَالَ عَزَّ وَ جَلَّ: فَمَنِ اضْطُرَّ إِلَى شَيْءٍ مِنْ هَذِهِ الْمُحَرَّمَاتِ غَيْرَ باغٍ وَ هُوَ غَيْرُ بَاغٍ- عِنْدَ الضَّرُورَةِ عَلَى إِمَامٍ هُدًى وَ لا عادٍ وَ لَا مُعْتَدٍ قَوَّالٍ بِالْبَاطِلِ- فِي نُبُوَّةِ مَنْ لَيْسَ بِنَبِيٍّ، أَوْ إِمَامَةِ مَنْ لَيْسَ بِإِمَامٍ فَلا إِثْمَ عَلَيْهِ فِي تَنَاوُلِ هَذِهِ الْأَشْيَاءِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ سَتَّارٌ لِعُيُوبِكُمْ أَيُّهَا الْمُؤْمِنُونَ، رَحِيمٌ بِكُمْ حِينَ أَبَاحَ لَكُمْ فِي الضَّرُورَةِ مَا حَرَّمَهُ فِي الرَّخَاءِ.
Then the Mighty and Majestic Said: But the one who is desperate – to something from these Prohibitions, without coveting– and he is without a desire (for it) – during the necessity – upon an Imam-asws of Guidance, nor transgressing – nor giving significance by speaking with the falsehood regarding a prophet-hood of the one who isn’t a Prophet-as, or (speaking of) Imamate of the one who isn’t an Imam-asws, so there is no sin upon him – in taking these things, Surely Allah is Forgiving, Merciful [2:173] – a Concealer of your faults, O you Momineen! He-azwj is Merciful with you where He-azwj Permitted for you during the desperation what He-azwj Prohibited during the ease’’.
350 قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ اتَّقُوا الْمُحَرَّمَاتِ كُلَّهَا- وَ اعْلَمُوا أَنَّ غِيبَتَكُمْ لِأَخِيكُمُ الْمُؤْمِنِ- مِنْ شِيعَةِ آلِ مُحَمَّدٍ أَعْظَمُ فِي التَّحْرِيمِ مِنَ الْمَيْتَةِ- قَالَ اللَّهُ جَلَّ وَ عَلَا: «وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً- أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ»
S 350 – Ali-asws Bin Al-Husayn-asws said: ‘Rasool-Allah-saww said: ‘O servants of Allah-azwj! Fear the Prohibitions, all of them – and know that your backbiting of your Momin brother from the Shias of the Progeny-asws of Muhammad-saww – is greater Prohibition than (eating) the dead. Allah-azwj Majestic and Exalted Said: and do not backbite each other – would one of you like to eat the flesh of his dead brother? But you abhor it [49:12].
وَ إِنَّ الدَّمَ أَخَفُّ عَلَيْكُمْ- فِي تَحْرِيمِ أَكْلِهِ- مِنْ أَنْ يَشِيَ أَحَدُكُمْ بِأَخِيهِ الْمُؤْمِنِ مِنْ شِيعَةِ مُحَمَّدٍ ص إِلَى سُلْطَانٍ جَائِرٍ، فَإِنَّهُ حِينَئِذٍ قَدْ أَهْلَكَ نَفْسَهُ وَ أَخَاهُ الْمُؤْمِنَ وَ السُّلْطَانَ الَّذِي وَشَي بِهِ إِلَيْهِ.
And that the (drinking of the) blood is lighter upon you – regarding the Prohibition of consuming it – that if one of you informs of his Momin brother from Shias of Muhammad-saww to a tyrannous ruling authority, for he would have destroyed himself, and his Momin brother, and the ruling authority to whom he informed of him to him.
وَ إِنَّ لَحْمَ الْخِنْزِيرِ أَخَفُّ تَحْرِيماً- مِنْ تَعْظِيمِكُمْ مَنْ صَغَّرَهُ اللَّهُ، وَ تَسْمِيَتِكُمْ بِأَسْمَائِنَا أَهْلَ الْبَيْتِ، وَ تَلَقُّبِكُمْ بِأَلْقَابِنَا مَنْ سَمَّاهُ اللَّهُ بِأَسْمَاءِ الْفَاسِقِينَ، وَ لَقَّبَهُ بِأَلْقَابِ الْفَاجِرِينَ
And that the flesh of the swine is lighter in Prohibition than your revering of the one whom Allah-azwj Belittled, and your naming him with our-asws names (titles) of the People-asws of the Household, and your teknonyming him with our-asws teknonyms to the one whom Allah-azwj Named with the names of the mischief-makers, and Teknonymed him with the teknonyms of the evil doers.
وَ إِنَّ مَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ أَخَفُّ تَحْرِيماً عَلَيْكُمْ- مِنْ أَنْ تَعْقِدُوا نِكَاحاً أَوْ صَلَاةَ جَمَاعَةٍ بِأَسْمَاءِ أَعْدَائِنَا الْغَاصِبِينَ لِحُقُوقِنَا- إِذَا لَمْ يَكُنْ عَلَيْكُمْ مِنْهُمْ تَقِيَّةٌ،
And that (consuming) whatever has been sacrificed for other than Allah-azwj is lighter in Prohibition upon you than if you were to tie a knot of marriage or a congregational Salat with the names of our-asws enemies, the usurpers of our-asws rights – when there does not happen to be Taqiyya upon you, from them.
قَالَ اللَّهُ عَزَّ وَ جَلَّ: فَمَنِ اضْطُرَّ إِلَى شَيْءٍ مِنْ هَذِهِ الْمُحَرَّمَاتِ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ مَنِ اضْطُرَّهُ اللَّهْوُ إِلَى تَنَاوُلِ شَيْءٍ مِنْ هَذِهِ الْمُحَرَّمَاتِ- وَ هُوَ مُعْتَقِدٌ لِطَاعَةِ اللَّهِ تَعَالَى إِذَا زَالَتِ التَّقِيَّةُ فَلَا إِثْمَ عَلَيْهِ.
Allah-azwj Mighty and Majestic Says: But the one who is desperate – to anything from these Prohibitions, without coveting nor transgressing, so there is no sin upon him [2:173] – the one who is driven out of necessity to taking anything from these Prohibitions – and he believes in the obedience to Allah-azwj the Exalted, when the Taqiyya is removed, then there is no sin upon him.
وَ كَذَلِكَ مَنِ اضْطُرَّ إِلَى الْوَقِيعَةِ فِي بَعْضِ الْمُؤْمِنِينَ، لِيَدْفَعَ عَنْهُ أَوْ عَنْ نَفْسِهِ بِذَلِكَ الْهَلَاكَ- مِنَ الْكَافِرِينَ النَّاصِبِينَ، وَ مَنْ وَشَى بِهِ أَخُوهُ الْمُؤْمِنُ- أَوْ وَشَى بِجَمَاعَةٍ مِنَ الْمُسْلِمِينَ لِيُهْلِكَهُمْ، فَانْتَصَرَ لِنَفْسِهِ وَ وَشَى بِهِ وَحْدَهُ بِمَا يَعْرِفُهُ مِنْ عُيُوبِهِ- الَّتِي لَا يَكْذِبُ فِيهَا، وَ مَنْ عَظَّمَ مُهَاناً فِي حُكْمِ اللَّهِ، أَوْ أَوْهَمَ الْإِزْرَاءَ عَلَى عَظِيمٍ فِي دِينِ اللَّهِ- لِلتَّقِيَّةِ عَلَيْهِ وَ عَلَى نَفْسِهِ، وَ مَنْ سَمَّاهُ بِالْأَسْمَاءِ الشَّرِيفَةِ خَوْفاً عَلَى نَفْسِهِ، وَ مَنْ تَقَبَّلَ أَحْكَامَهُمْ تَقِيَّةً، فَلَا إِثْمَ عَلَيْهِ فِي ذَلِكَ، لِأَنَّ اللَّهَ تَعَالَى وَسَّعَ لَهُمْ فِي التَّقِيَّةِ.
And similar to that is the one who is driven to speak ill regarding one of the Momineen, in order to defend from him or from himself with that destruction from the Kafirs, the Nasibis – and the one who informs on his Momin brother – or informs on a group of the Muslims to destroy them, so he helps himself, and informs with it alone with what he recognises from his faults – in which there is no lie in it, and the one who magnifies a disgraced one in the Judgment of Allah-azwj, or purports the lowliness on a great one in the Religion of Allah-azwj – due to the Taqiyya upon him and upon himself, and the one who names him with the noble names out of fear upon himself, and the one who accept their ruling out of Taqiyya, so there is no sin upon him in that, because Allah-azwj the Exalted has Given leeway for them in during the Taqiyya.
351 نَظَرَ الْبَاقِرُ ع إِلَى بَعْضِ شِيعَتِهِ وَ قَدْ دَخَلَ خَلْفَ بَعْضِ الْمُخَالِفِينَ إِلَى الصَّلَاةِ وَ أَحَسَّ الشِّيعِيُّ بِأَنَّ الْبَاقِرَ ع قَدْ عَرَفَ ذَلِكَ مِنْهُ، فَقَصَدَهُ وَ قَالَ: أَعْتَذِرُ إِلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ مِنْ صَلَاتِي خَلْفَ فُلَانٍ، فَإِنِّي أَتَّقِيهِ، وَ لَوْ لَا ذَلِكَ لَصَلَّيْتُ وَحْدِي.
S 351 – Al-Baqir-asws looked at one of his-asws Shias and he had entered to be behind the adversaries in the Salat, and he sensed the Shiite feeling that Al-Baqir-asws had recognised that from him. So he aimed it and said, ‘I am (presenting) an excuse to you-asws, O son-asws of Rasool-Allah-azwj, from my praying behind so and so, for I fear him, and had it not been for that, I would have prayed alone’.
قَالَ لَهُ الْبَاقِرُ ع: يَا أَخِي- إِنَّمَا كُنْتَ تَحْتَاجُ أَنْ تَعْتَذِرَ لَوْ تَرَكْتَ، يَا عَبْدَ اللَّهِ الْمُؤْمِنَ مَا زَالَتْ مَلَائِكَةُ السَّمَاوَاتِ السَّبْعِ- وَ الْأَرَضِينَ السَّبْعِ تُصَلِّي عَلَيْكَ، وَ تَلْعَنُ إِمَامَكَ ذَاكَ وَ إِنَّ اللَّهَ تَعَالَى أَمَرَ أَنْ تُحْسَبَ لَكَ صَلَاتُكَ خَلْفَهُ لِلتَّقِيَّةِ- بِسَبْعِمِائَةِ صَلَاةٍ لَوْ صَلَّيْتَهَا وَحْدَكَ فَعَلَيْكَ بِالتَّقِيَّةِ،
So Al-Baqir-asws said to him: ‘O my-asws brother! But rather, you would have been needy to present an excuse if you had not done so. O Momin servant of Allah-azwj! The Angels of the seven skies and the seven earth have not ceased to send Blessings upon you, and curse that prayer leader of yours, and Allah-azwj the Exalted has Commanded that your Salat behind him out of Taqiyya should be reckoned with seven hundreds Salat had you prayed alone, therefore, it is upon you to be with the Taqiyya.
وَ اعْلَمْ أَنَّ اللَّهَ تَعَالَى يَمْقُتُ تَارِكَهَا كَمَا يَمْقُتُ الْمُتَّقِيَ مِنْهُ، فَلَا تَرْضَ لِنَفْسِكَ أَنْ تَكُونَ مَنْزِلَتُكَ عِنْدَ اللَّهِ كَمَنْزِلَةِ أَعْدَائِهِ.
And know that Allah-azwj the Exalted Detests its neglecter just as He-azwj Detests the one who abstains from it, therefore do not expose yourself for your status to happen to be in the Presence of Allah-azwj like the status of His-azwj enemies’.
قوله عز و جل إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلَ اللَّهُ مِنَ الْكِتابِ وَ يَشْتَرُونَ بِهِ ثَمَناً قَلِيلًا أُولئِكَ ما يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَ لا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى وَ الْعَذابَ بِالْمَغْفِرَةِ فَما أَصْبَرَهُمْ عَلَى النَّارِ ذلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتابَ بِالْحَقِّ وَ إِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتابِ لَفِي شِقاقٍ بَعِيدٍ
Those who are concealing what Allah Revealed from the Book and are purchasing a small price with it, they are not devouring into their bellies except for the Fire, nor will Allah be Speaking to them on the Day of Judgment, nor will He be Purifying them, and for them would be a painful Punishment [2:174]
They are those who are buying the straying by (selling) the Guidance, and (buying) the Punishment by (selling) the Forgiveness. So what would be their patience upon the Fire? [2:175]
That is because Allah Revealed the Book with the Truth, and those who are differing regarding the Book, they are in discord, remote (from the Truth) [2:176]
[في عقاب من كتم شيئا من فضائلهم ع:]
Re: The punishment of the one who conceals something from their-asws merits
352 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي صِفَةِ الْكَاتِمِينَ لِفَضْلِنَا أَهْلَ الْبَيْتِ: إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلَ اللَّهُ مِنَ الْكِتابِ الْمُشْتَمِلِ عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ ص عَلَى جَمِيعِ النَّبِيِّينَ، وَ فَضْلِ عَلِيٍّ ع عَلَى جَمِيعِ الْوَصِيِّينَ وَ يَشْتَرُونَ بِهِ بِالْكِتْمَانِ ثَمَناً قَلِيلًا يَكْتُمُونَهُ لِيَأْخُذُوا عَلَيْهِ عَرَضاً مِنَ الدُّنْيَا يَسِيراً، وَ يَنَالُوا بِهِ فِي الدُّنْيَا عِنْدَ جُهَّالِ عِبَادِ اللَّهِ رِئَاسَةً.
S 352 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said in describing the concealment of our-asws merits, the People-asws of the Household: Those who are concealing what Allah Revealed from the Book – the inclusive upon the mention of the preference of Muhammad-saww over the entirety of the Prophets-as, and the preference of Ali-asws over the entirety of the successors-as, and are purchasing – by the concealment – a small price with it – concealing it in order to be taking upon it displays from the world easily, and they would be attaining with it in the world, by the ignorance of the servants of Allah-azwj, a governance.
قَالَ اللَّهُ تَعَالَى: «أُولئِكَ ما يَأْكُلُونَ فِي بُطُونِهِمْ يَوْمَ الْقِيَامَةِ إِلَّا النَّارَ» بَدَلًا مِنْ [إِصَابَتِهِمُ] الْيَسِيرَ مِنَ الدُّنْيَا لِكِتْمَانِهِمُ الْحَقَّ. وَ لا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيامَةِ بِكَلَامٍ خَيْرٍ- بَلْ يُكَلِّمُهُمْ بِأَنْ يَلْعَنَهُمْ وَ يُخْزِيَهُمْ وَ يَقُولُ: بِئْسَ الْعِبَادُ أَنْتُمْ، غَيَّرْتُمْ تَرْتِيبِي، وَ أَخَّرْتُمْ مَنْ قَدَّمْتُهُ، وَ قَدَّمْتُمْ مَنْ أَخَّرْتُهُ وَ وَالَيْتُمْ مَنْ عَادَيْتُهُ، وَ عَادَيْتُمْ مَنْ وَالَيْتُهُ.
Allah-azwj the Exalted Said: they are not devouring into their bellies – on the Day of Judgment – except for the Fire – instead from their small achievement from the world due to their concealment of the Truth. nor will Allah be Speaking to them on the Day of Judgment – with good Speech, but He-azwj would be Speaking to them by Cursing them and Disgracing them, and He-azwj would be Saying: “You are evil servants! You altered My-azwj sequence and placed last the one whom I-azwj Placed as first, and placed first the one whom I-azwj Placed last (Rejected), and befriended the one whom I-azwj was Inimical to, and were inimical to the one I-azwj Befriended.
وَ لا يُزَكِّيهِمْ مِنْ ذُنُوبِهِمْ، لِأَنَّ الذُّنُوبَ إِنَّمَا تَذُوبُ وَ تَضْمَحِلُّ- إِذَا قَرَنَ بِهَا مُوَالاةُ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ ع- فَأَمَّا مَا يَقْرُنُ بِهَا الزَّوَالُ عَنْ مُوَالاةِ مُحَمَّدٍ وَ آلِهِ، فَتِلْكَ ذُنُوبٌ تَتَضَاعَفُ وَ أَجْرَامٌ تَتَزَايَدُ، وَ عُقُوبَاتُهَا تَتَعَاظَمُ. وَ لَهُمْ عَذابٌ أَلِيمٌ مُوجِعٌ فِي النَّارِ.
Nor will He be Purifying them – from their sins, because the sins rather, tend to melt and vanish when paired with the Wilayah of Muhammad-saww and Ali-asws and their-asws goodly Progeny-asws. So, as for what is not paired with it, what is declined from the Wilayah of Muhammad-saww and his-saww Progeny-asws, so those sins would be multiplied, and its crime is increased, and its consequential Punishment would be magnified. And for them would be a painful Punishment [2:174] – Excruciating pain in the Fire.
أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى أَخَذُوا الضَّلَالَةَ عِوَضاً عَنِ الْهُدَى وَ الرَّدَى- فِي دَارِ الْبَوَارِ بَدَلًا مِنَ السَّعَادَةِ- فِي دَارِ الْقَرَارِ وَ مَحَلِّ الْأَبْرَارِ.
They are those who are buying the straying by (selling) the Guidance – taking the straying instead of the Guidance, and the annihilation in the House of doom in exchange from the happiness in the House of the tranquillity and the place of the righteous ones.
وَ الْعَذابَ بِالْمَغْفِرَةِ اشْتَرَوُا الْعَذَابَ- الَّذِي اسْتَحَقُّوهُ بِمُوَالاتِهِمْ لِأَعْدَاءِ اللَّهِ- بَدَلًا مِنَ الْمَغْفِرَةِ الَّتِي كَانَتْ تَكُونُ لَهُمْ- لَوْ وَالَوْا أَوْلِيَاءَ اللَّهِ فَما أَصْبَرَهُمْ عَلَى النَّارِ مَا أَجْرَأَهُمْ عَلَى عَمَلٍ- يُوجِبُ عَلَيْهِمْ عَذَابَ النَّارِ.
And (buying) the Punishment by (selling) the Forgiveness – they are buying the Punishment which they are deserving of due to their friendship with the enemies of Allah-azwj in exchange from the Forgiveness which would have happened to be for them if they had befriended the friends of Allah-azwj, So what would be their patience upon the Fire? [2:175] – how audacious they are upon doing what would Obligated upon them the Punishment of the Fire.
ذلِكَ يَعْنِي ذَلِكَ الْعَذَابَ الَّذِي وَجَبَ عَلَى هَؤُلَاءِ- بِآثَامِهِمْ وَ أَجْرَامِهِمْ لِمُخَالَفَتِهِمْ لِإِمَامِهِمْ، وَ زَوَالِهِمْ عَنْ مُوَالاةِ سَيِّدِ خَلْقِ اللَّهِ- بَعْدَ مُحَمَّدٍ نَبِيِّهِ، أَخِيهِ وَ صَفِيِّهِ.
That – meaning that Punishment which is Obligated upon them due to their sins and their crimes of opposing their Imam-asws, and their decline from the friendship of the Chief of the creatures of Allah-azwj after Muhammad-saww, His-azwj Prophet-saww, is his-saww brother, his-saww successor-asws.
بِأَنَّ اللَّهَ نَزَّلَ الْكِتابَ بِالْحَقِ نَزَّلَ الْكِتَابَ- الَّذِي تَوَعَّدَ فِيهِ مَنْ خَالَفَ الْمُحِقِّينَ وَ جَانَبَ الصَّادِقِينَ، وَ شَرَعَ فِي طَاعَةِ الْفَاسِقِينَ، نَزَّلَ الْكِتَابَ بِالْحَقِّ- أَنَّ مَا يُوعَدُونَ بِهِ يُصِيبُهُمْ وَ لَا يُخْطِئُهُمْ.
Is because Allah Revealed the Book with the Truth – Revealed the Book which, wherein are threats against the one who oppose the rightful ones and keep aside from the truthful ones, and proceeded in the obedience of the mischief-makers. The Book was Revealed with the Truth that what they are being threatened with would hit them and will would not miss them
وَ إِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتابِ فَلَمْ يُؤْمِنُوا بِهِ، قَالَ بَعْضُهُمْ: إِنَّهُ سِحْرٌ وَ بَعْضُهُمْ: إِنَّهُ شِعْرٌ. وَ بَعْضُهُمْ إِنَّهُ كِهَانَةٌ لَفِي شِقاقٍ بَعِيدٍ مُخَالَفَةٍ بَعِيدَةٍ عَنِ الْحَقِّ، كَأَنَّ الْحَقَّ فِي شِقٍّ وَ هُمْ فِي شِقٍّ غَيْرِهِ يُخَالِفُهُ.
And those who are differing regarding the Book – so they are not believing in it. Some of them say, ‘It is sorcery’. And some of them say, ‘It is poetry’. And some of them (say), ‘It is divination, they are in discord, remote (from the Truth) [2:176] – in opposition, far from the Truth, as if the Truth is (to be found) in doubt, and they are in a doubt other than it, opposing it’’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: هَذِهِ أَحْوَالُ مَنْ كَتَمَ فَضَائِلَنَا، وَ جَحَدَ حُقُوقَنَا وَ سَمَّى بِأَسْمَائِنَا، وَ لَقَّبَ بِأَلْقَابِنَا وَ أَعَانَ ظَالِمَنَا عَلَى غَصْبِ حُقُوقِنَا، وَ مَالَأَ عَلَيْنَا أَعْدَاءَنَا، وَ التَّقِيَّةُ [عَلَيْكُمْ] لَا تُزْعِجُهُ، وَ الْمَخَافَةُ عَلَى نَفْسِهِ وَ مَالِهِ وَ حَالِهِ لَا تَبْعَثُهُ
Ali Bin Al Husayn-asws said: ‘These are the states of the ones who conceals our-asws merits, and rejects our-asws rights, and names with our-asws names (titles), and teknonyms with our teknonyms, and assists those who oppress us-asws upon usurping our-asws rights, and helps our-asws enemies against us-asws – and the Taqiyya is upon (him) for his worries and fear upon himself, and his wealth, and his brethren, of not being pursued.
فَاتَّقُوا اللَّهَ مَعَاشِرَ شِيعَتِنَا، لَا تَسْتَعْمِلُوا الْهُوَيْنَا وَ لَا تَقِيَّةَ عَلَيْكُمْ، وَ لَا تَسْتَعْمِلُوا الْمُهَاجَرَةَ وَ التَّقِيَّةُ تَمْنَعُكُمْ، وَ سَأُحَدِّثُكُمْ فِي ذَلِكَ بِمَا يَرْدَعُكُمْ وَ يَعِظُكُمْ:
Therefore fear Allah-azwj, group of our-asws Shias, and do not be utilising the gentleness while there is no Taqiyya upon you, nor be utilising the openness and the Taqiyya is preventing you, and I-asws shall narrate to you regarding that with what would deter you and caution you: –
دَخَلَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع رَجُلَانِ مِنْ أَصْحَابِهِ، فَوَطِئَ أَحَدُهُمَا عَلَى حَيَّةٍ فَلَدَغَتْهُ، وَ وَقَعَ عَلَى الْآخَرِ فِي طَرِيقِهِ مِنْ حَائِطٍ عَقْرَبٌ فَلَسَعَتْهُ وَ سَقَطَا جَمِيعاً فَكَأَنَّهُمَا لِمَا بِهِمَا يَتَضَرَّعَانِ وَ يَبْكِيَانِ،
There came to Amir Al-Momineen-asws, two men from his-asws companions. One of them had trodden upon a snake, so it had bit him, and a scorpion had fallen from a wall upon the other one in his way, so it had stung him, and they had both fallen down. It was as if they were both beseeching and crying due to what had befallen with them.
فَقِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع. فَقَالَ: دَعُوهُمَا فَإِنَّهُ لَمْ يَحِنْ حِينُهُمَا، وَ لَمْ تَتِمَّ مِحْنَتُهُمَا فَحُمِلَا إِلَى مَنْزِلَيْهِمَا، فَبَقِيَا عَلِيلَيْنِ الِيمَيْنِ فِي عَذَابٍ شَدِيدٍ شَهْرَيْنِ.
It was told to Amir Al-Momineen-asws, so he-asws said: ‘Leave them, for it is not the time for them yet (to be cured), and their ordeal is not completed’. So they were carried over to their houses, and they remained in pain in severe punishment for two months.
ثُمَّ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع بَعَثَ إِلَيْهِمَا فَحُمِلَا إِلَيْهِ، وَ النَّاسُ يَقُولُونَ: سَيَمُوتَانِ عَلَى أَيْدِي الْحَامِلِينَ لَهُمَا.
Then Amir Al-Momineen-asws sent for them, and they were carried over to him-asws, and the people were saying, ‘They will soon be dying upon the hands of their carriers’.
فَقَالَ لَهُمَا: كَيْفَ حَالُكُمَا قَالا: نَحْنُ بِأَلَمٍ عَظِيمٍ، وَ فِي عَذَابٍ شَدِيدٍ.
He-asws said to them: ‘How is your state?’ They said, ‘We are in great pain and in intense punishment’.
قَالَ لَهُمَا: اسْتَغْفِرَا اللَّهَ مِنْ [كُلِ] ذَنْبٍ أَدَّاكُمَا إِلَى هَذَا، وَ تَعَوَّذَا بِاللَّهِ مِمَّا يُحْبِطُ أَجْرَكُمَا، وَ يُعْظِمُ وِزْرَكُمَا. قَالا: وَ كَيْفَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ.
He-asws said to them:’ Seek Forgiveness of Allah-azwj from every sin you have committed up to this (time), and seek Refuge with Allah-azwj from Having your Recompense Thwarted and your burdens to be magnified’. They said, ‘And how can that be so, O Amir Al-Momineen-asws?’
فَقَالَ [عَلِيٌ] ع: مَا أُصِيبَ وَاحِدٌ مِنْكُمَا إِلَّا بِذَنْبِهِ: أَمَّا أَنْتَ يَا فُلَانُ- وَ أَقْبَلَ عَلَى أَحَدِهِمَا- فَتَذْكُرُ يَوْمَ غَمَزَ عَلَى سَلْمَانَ الْفَارِسِيِّ رَحِمَهُ اللَّهُ فُلَانٌ- وَ طَعَنَ عَلَيْهِ لِمُوَالاتِهِ لَنَا، فَلَمْ يَمْنَعْكَ مِنَ الرَّدِّ وَ الِاسْتِخْفَافِ بِهِ- خَوْفٌ عَلَى نَفْسِكَ وَ لَا عَلَى أَهْلِكَ وَ لَا عَلَى وُلْدِكَ وَ مَالِكَ، أَكْثَرَ مِنْ أَنَّكَ اسْتَحْيَيْتَهُ، فَلِذَلِكَ أَصَابَكَ.
So Ali-asws said: ‘One of you two has not been hit except due to his sins. As for you, O so and so’ – and he-asws faced towards one of them – ‘Recall the day so and so winked against Salman Al-Farsy-ra, may Allah-azwj have Mercy on him-ra, and spoke ill against him-ra due to his-ra Wilayah for us-asws? You were not prevented from the responding and the taking lightly with it – neither fear upon yourself, nor upon your family, nor upon your children and your wealth, more that you being embarrassed of it. Thus, due to that, you were hit.
فَإِنْ أَرَدْتَ أَنْ يُزِيلَ اللَّهُ مَا بِكَ، فَاعْتَقِدْ أَنْ لَا تَرَى مُزْرِئاً عَلَى وَلِيٍّ لَنَا- تَقْدِرُ عَلَى نُصْرَتِهِ بِظَهْرِ الْغَيْبِ إِلَّا نَصَرْتَهُ، إِلَّا أَنْ تَخَافَ عَلَى نَفْسِكَ أَوْ أَهْلِكَ أَوْ وُلْدِكَ أَوْ مَالِكَ.
So if you want that Allah-azwj Removes what is with you, then be of the belief that you will not see someone faulting upon a friend of ours-asws while you are able upon helping him, whether in his presence or absence, except that you will help him, unless if you fear upon yourself, or your family, or your children, or your wealth’.
وَ قَالَ لِلْآخَرِ: فَأَنْتَ، أَ فَتَدْرِي لِمَا أَصَابَكَ مَا أَصَابَكَ قَالَ: لَا.
And he-asws said to the other: ‘You, do you know why you were hit by what hit you?’ He said, ‘No’.
قَالَ: أَ مَا تَذْكُرُ حَيْثُ أَقْبَلَ قَنْبَرٌ خَادِمِي- وَ أَنْتَ بِحَضْرَةِ فُلَانٍ الْعَاتِي، فَقُمْتَ إِجْلَالًا لَهُ لِإِجْلَالِكَ لِي فَقَالَ لَكَ: وَ تَقُومُ لِهَذَا بِحَضْرَتِي! فَقُلْتَ لَهُ: وَ مَا بَالِي لَا أَقُومُ- وَ مَلَائِكَةُ اللَّهِ تَضَعُ لَهُ أَجْنِحَتَهَا فِي طَرِيقِهِ، فَعَلَيْهَا يَمْشِي.
He-asws said: ‘Do you not recall when my-asws servant Qanbar came over and you were in the presence of so and so tyrant? So you stood up in reverence to him due to your reverence for me-asws. So he said to you, ‘And you are standing up for this one in my presence!’ You said to him, ‘And why should I not stand, and the Angels of Allah-azwj are placing their wings down for him in his way, and it is upon these that he walks?’
فَلَمَّا قُلْتَ هَذَا لَهُ، قَامَ إِلَى قَنْبَرٍ وَ ضَرَبَهُ وَ شَتَمَهُ، وَ آذَاهُ، وَ تَهَدَّدَهُ وَ تَهَدَّدَنِي، وَ أَلْزَمَنِي الْإِغْضَاءَ عَلَى قَذًى، فَلِهَذَا سَقَطَتْ عَلَيْكَ هَذِهِ الْحَيَّةُ.
So when you said this, He stood against Qanbar and struck him, and insulted him, and hurt him, and threatened him and threatened me-asws, and necessitating me-asws (to tolerate) the speck upon my-asws eye. Thus, due to this, this snake fell upon you’.
فَإِنْ أَرَدْتَ أَنْ يُعَافِيَكَ اللَّهُ تَعَالَى مِنْ هَذَا، فَاعْتَقِدْ أَنْ لَا تَفْعَلَ بِنَا، وَ لَا بِأَحَدٍ مِنْ مَوَالِينَا بِحَضْرَةِ أَعْدَائِنَا مَا يُخَافُ عَلَيْنَا وَ عَلَيْهِمْ مِنْهُ.
So if you want the Allah-azwj the Exalted should Pardon you from this, then be of the belief that you will not deal with us-asws, nor with anyone from our-asws friends, in the presence of our-asws enemies, what is feared upon us-asws and upon them, from him.
أَمَا إِنَّ رَسُولَ اللَّهِ ص كَانَ مَعَ تَفْضِيلِهِ لِي- لَمْ يَكُنْ يَقُومُ لِي عَنْ مَجْلِسِهِ إِذَا حَضَرْتُهُ- كَمَا [كَانَ] يَفْعَلُهُ بِبَعْضِ مَنْ لَا يُعَشِّرُ مِعْشَارَ جُزْءٍ مِنْ مِائَةِ أَلْفِ جُزْءٍ مِنْ إِيجَابِهِ لِي- لِأَنَّهُ عَلِمَ أَنَّ ذَلِكَ يَحْمِلُ بَعْضَ أَعْدَاءِ اللَّهِ عَلَى مَا يَغُمُّهُ، وَ يَغُمُّنِي، وَ يَغُمُّ الْمُؤْمِنِينَ، وَ قَدْ كَانَ يَقُومُ لِقَوْمٍ لَا يَخَافُ عَلَى نَفْسِهِ وَ لَا عَلَيْهِمْ- مِثْلَ مَا خَافَ عَلَيَّ لَوْ فَعَلَ ذَلِكَ بِي.
However, Rasool-Allah-saww was with his-saww preferences for me-asws – (but) he-saww did not use to stand for me-asws from his-saww sitting whenever I-asws presented – just as he-saww used to do with some (others) who cannot be compared by one part from a hundred thousand from his-asws response to me-asws, because he-saww knew that, that would carry some of the enemies of Allah-azwj upon (doing something) what would grieve him-saww, and grieve me-asws, and grieve the Momineen. And he-saww used to stand up for people, not out of fear upon himself-saww nor upon them, like what he-saww feared upon me-asws, had he-saww done that with me-asws’.
قوله عز و جل لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ الْمَلائِكَةِ وَ الْكِتابِ وَ النَّبِيِّينَ وَ آتَى الْمالَ عَلى حُبِّهِ ذَوِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينَ وَ ابْنَ السَّبِيلِ وَ السَّائِلِينَ وَ فِي الرِّقابِ وَ أَقامَ الصَّلاةَ وَ آتَى الزَّكاةَ وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ وَ حِينَ الْبَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ
The Words of Mighty and Majestic: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets, and gives the wealth over his own love (for it) to the ones with relationships, and the orphans, and the poor, and the travellers, and the beggars, and regarding the necks (freeing slaves), and establishes the Salat, and gives the Zakat, and they fulfil their promises when they are promising, and the patient ones during the adversity and the desperation and when distressed; they are those who are true, and these, they are the fearing ones [2:177]
353 قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَيْسَ الْبِرَّ أَنْ تُوَلُّوا الْآيَةَ قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمَّا فَضَّلَ عَلِيّاً ع وَ أَخْبَرَ عَنْ جَلَالَتِهِ عِنْدَ رَبِّهِ عَزَّ وَ جَلَّ، وَ أَبَانَ عَنْ فَضَائِلِ شِيعَتِهِ وَ أَنْصَارِ دَعْوَتِهِ، وَ وَبَّخَ الْيَهُودَ وَ النَّصَارَى عَلَى كُفْرِهِمْ، وَ كِتْمَانِهِمْ لِذِكْرِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع فِي كُتُبِهِمْ بِفَضَائِلِهِمْ وَ مَحَاسِنِهِمْ، فَخَرَتِ الْيَهُودُ وَ النَّصَارَى عَلَيْهِمْ.
S 353 – The Imam (Hassan Al-Askari-asws) said: ‘Ali-asws Bin Al-Husayn-asws said: ‘It isn’t righteousness that you should be turning – the Verse. When Rasool-Allah-saww preferred Ali-asws and informed about his-asws majesty in the Presence of his-asws Lord-azwj Mighty and Majestic, and clarified about the merits of his-asws Shias and the helpers of his-asws call, and Rebuked the Jews and the Christians upon their Kufr and their concealment of the mention of Muhammad-saww, and Ali-asws, and their-asws Progeny-asws, (which were) in their Books of their-asws merits and their-asws beauties, the Jews and the Christians prided against them-asws.
فَقَالَتِ الْيَهُودُ: قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ، وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا، وَ هِيَ قِبْلَةُ مُوسَى الَّتِي أَمَرَنَا بِهَا.
So the Jews said, ‘We have prayed this Salat towards our Qiblah numerously, and among us are ones who revive the night (stay awake) praying towards it, and it is the Qiblah of Musa-as which he-as has ordered us with’.
وَ قَالَتِ النَّصَارَى: قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ، وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا، وَ هِيَ قِبْلَةُ عِيسَى الَّتِي أَمَرَنَا بِهَا.
And the Christians said, ‘We have prayed this Salat numerously towards our Qiblah, and among us are ones who revive the night (stay awake) praying towards it, and it is a Qiblah which Isa-as ordered us with’.
وَ قَالَ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ: أَ تَرَى رَبُّنَا يُبْطِلُ أَعْمَالَنَا هَذِهِ الْكَثِيرَةَ، وَ صَلَوَاتِنَا إِلَى قِبْلَتِنَا- لِأَنَّا لَا نَتَّبِعُ مُحَمَّداً عَلَى هَوَاهُ فِي نَفْسِهِ وَ أَخِيهِ!
And each one of the two groups said, ‘Do you-saww view that our Lord-azwj would Invalidate these numerous deeds of ours, and our prayers towards our Qiblah because we are not following Muhammad-saww upon his-saww personal desires with regards to himself-saww and his-saww brother Ali-asws?’
فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ يَا مُحَمَّدُ ص لَيْسَ الْبِرَّ الطَّاعَةَ الَّتِي تَنَالُونَ بِهَا الْجِنَانَ وَ تَسْتَحِقُّونَ بِهَا الْغُفْرَانَ وَ الرِّضْوَانَ. أَنْ تُوَلُّوا وُجُوهَكُمْ بِصَلَاتِكُمْ قِبَلَ الْمَشْرِقِ أَيُّهَا النَّصَارَى، وَ قِبَلَ الْمَغْرِبِ أَيُّهَا الْيَهُودُ، وَ أَنْتُمْ لِأَمْرِ اللَّهِ مُخَالِفُونَ وَ عَلَى وَلِيِّ اللَّهِ مُغْتَاظُونَ.
So Allah-azwj the Exalted Revealed: “Say, O Muhammad-saww! It isn’t righteousness – the obedience by which you would be achieving the Gardens with and be deserving the Forgiveness and the (Divine) Pleasure with it, that you should be turning your faces – by your prayers – facing the east – O you Christians – and – facing the west – O you Jews, and you are opposing the Command of Allah-azwj are enraged upon the Guardian-asws of Allah-azwj.
وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ بِأَنَّهُ الْوَاحِدُ الْأَحَدُ، الْفَرْدُ الصَّمَدُ، يُعَظِّمُ مَنْ يَشَاءُ وَ يُكْرِمُ مَنْ يَشَاءُ، وَ يُهِينُ مَنْ يَشَاءُ وَ يُذِلُّهُ، لَا رَادَّ لِأَمْرِهِ، وَ لا مُعَقِّبَ لِحُكْمِهِ
But the righteous is the one who believes in Allah – that He-azwj is the One, the Alone, the Individual, the Solid. He-azwj Reveres the one He-azwj so Desires to, and Honours the one He-azwj so Desires to, and Disgraces the one He-azwj so Desires to and Humiliates him. There is neither a repeller of His-azwj Command, nor is there an overturner of His-azwj Decision.
وَ آمَنَ بِ الْيَوْمِ الْآخِرِ يَوْمَ الْقِيَامَةِ الَّتِي أَفْضَلُ مَنْ يُوَافِيهَا مُحَمَّدٌ سَيِّدُ الْمُرْسَلِينَ وَ بَعْدَهُ عَلِيٌّ أَخُوهُ وَ وَصِيُّهُ سَيِّدُ الْوَصِيِّينَ، وَ الَّتِي لَا يَحْضُرُهَا مِنْ شِيعَةِ مُحَمَّدٍ أَحَدٌ- إِلَّا أَضَاءَتْ فِيهَا أَنْوَارُهُ، فَسَارَ فِيهَا إِلَى جَنَّاتِ النَّعِيمِ، هُوَ وَ إِخْوَانُهُ وَ أَزْوَاجُهُ وَ ذُرِّيَّاتُهُ وَ الْمُحْسِنُونَ إِلَيْهِ، وَ الدَّافِعُونَ فِي الدُّنْيَا عَنْهُ،
And – believe in, the Last Day – Day of Judgment in which the most superior one to be Fulfilled with, would be Muhammad-saww, Chief of the Mursils-as, and after him-asws would be Ali-asws, his-saww brother, and his-saww successor-asws, Chief of the successors-asws. And (the Day) in which no one from his-asws Shias would be present except there would be an increase in his light during it, so they will be travelling in it to the Gardens of Bliss, him and his brothers, and his wives, and his offspring, the doer of good to him, and the defenders of his in the world.
وَ لَا يَحْضُرُهَا مِنْ أَعْدَاءِ مُحَمَّدٍ أَحَدٌ إِلَّا غَشِيَتْهُ ظُلُمَاتُهَا فَيَسِيرُ فِيهَا إِلَى الْعَذَابِ الْأَلِيمِ- هُوَ وَ شُرَكَاؤُهُ فِي عَقْدِهِ وَ دِينِهِ وَ مَذْهَبِهِ، وَ الْمُتَقَرِّبُونَ كَانُوا فِي الدُّنْيَا إِلَيْهِ- لِغَيْرِ تَقِيَّةٍ لَحِقَتْهُمْ [مِنْهُ].
Nor would anyone from the enemies of Muhammad-saww be present except its darkness would overwhelm him, so he would travel in it to the painful Punishment, him and his associates in his beliefs, and his religion, and his doctrines, and those who were going closer to them when they were in the world, without there being dissimulation, to get their rights from him.
وَ الَّتِي تُنَادِي الْجِنَانُ فِيهَا: إِلَيْنَا، إِلَيْنَا أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا، وَ عَنَّا عَنَّا أَعْدَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ أَهْلَ مُخَالَفَتِهِمَا.
And the Day) in which the Gardens would be calling out: ‘To us! To us, O friends of Muhammad-saww and Ali-asws and their-asws Shias!’ And ‘Away from us! Away from us, enemies of Muhammad-saww and Ali-asws and the people who opposed them-asws!’
وَ تُنَادِي النِّيرَانُ: عَنَّا عَنَّا أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا، وَ إِلَيْنَا إِلَيْنَا أَعْدَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا.
And the Fires would be calling out: ‘Away from us! Away from us, friends of Muhammad-saww and Ali-asws and their-asws Shias!’ And, ‘To us! To us, enemies of Muhammad-saww and Ali-asws and their-asws Shias!’
يَوْمَ تَقُولُ الْجِنَانُ: يَا مُحَمَّدُ وَ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى أَمَرَنَا بِطَاعَتِكُمَا، وَ أَنْ تَأْذَنَا فِي الدُّخُولِ إِلَيْنَا مَنْ تُدْخِلَانِهِ، فَامْلَئَانَا بِشِيعَتِكُمَا، مَرْحَباً بِهِمْ وَ أَهْلًا وَ سَهْلًا.
The Day (in which) the Gardens would be saying: ‘O Muhammad-saww, and O Ali-asws! Allah-azwj the Exalted Commanded us with being obedient to you-asws both, and that we (only) Permit the entry into us the ones whom you-asws (permit to) enter. Therefore fill us with your-asws Shias. Welcome to them, welcome to them!’
وَ تَقُولُ النِّيرَانُ: يَا مُحَمَّدُ وَ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى أَمَرَنَا بِطَاعَتِكُمَا، وَ أَنْ يُحْرِقَ بِنَا مَنْ تَأْمُرَانِنَا بِحَرْقِهِ، فَامْلَئَانَا بِأَعْدَائِكُمَا.
And the Fires would be saying: ‘O Muhammad-saww and O Ali-asws! Allah-azwj the Exalted Commanded us with being obedient to you-asws both, and he should be incinerated with us, the one whom your-asws both order with his incineration. Therefore fill us with your-asws enemies!’
وَ الْمَلائِكَةِ وَ مَنْ آمَنَ بِالْمَلَائِكَةِ- بِأَنَّهُمْ عِبَادٌ مَعْصُومُونَ، لا يَعْصُونَ اللَّهَ عَزَّ وَ جَلَ ما أَمَرَهُمْ، وَ يَفْعَلُونَ ما يُؤْمَرُونَ، وَ أَنَّ أَشْرَفَ أَعْمَالِهِمْ فِي مَرَاتِبِهِمُ- الَّتِي قَدْ رُتِّبُوا فِيهَا مِنَ الثَّرَى إِلَى الْعَرْشِ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ اسْتِدْعَاءُ رَحْمَةِ اللَّهِ وَ رِضْوَانِهِ لِشِيعَتِهِمُ الْمُتَّقِينَ، وَ اللَّعْنُ لِلْمُتَابِعِينَ لِأَعْدَائِهِمُ الْمُجَاهِرِينَ وَ الْمُنَافِقِينَ.
And the Angels –And the one who believes in the Angels that they are infallible servants, not disobeying Allah-azwj Mighty and Majestic is whatever He-azwj Commands them and they are doing whatever they are being Commanded with, and that the noblest of their deeds regarding their ranks is what which they are being ranked with, from the earth to the Throne, is the Salawat upon Muhammad-saww and his-saww goodly Progeny-asws, and to supplicate for the Mercy of Allah-azwj for their-asws pious Shias, and (supplicating for) the consecutive Curses for their-asws outspoken enemies, the hypocrites.
وَ الْكِتابِ وَ يُؤْمِنُونَ بِالْكِتَابِ الَّذِي أَنْزَلَ اللَّهُ، مُشْتَمِلًا عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ ع سَيِّدِ (الْمُسْلِمِينَ وَ الْوَصِيِّينَ) وَ الْمَخْصُوصِينَ بِمَا لَمْ يَخُصَّ بِهِ أَحَداً مِنَ الْعَالَمِينَ، وَ عَلَى ذِكْرِ فَضْلِ مَنْ تَبِعَهُمَا وَ أَطَاعَهُمَا مِنَ الْمُؤْمِنِينَ، وَ بُغْضِ مَنْ خَالَفَهُمَا مِنَ الْمُعَانِدِينَ وَ الْمُنَافِقِينَ.
And the Book – and believing in the Book which Allah-azwj Revealed, inclusive upon the mention of the merits of Muhammad-saww and Ali-asws, Chief of the Muslims and the successors-as, the one particularised with what no one from the worlds has been particularised with, and (inclusive) of the mention of the merits of the one who follows them-asws and obeys them-asws, from the Momineen, and hate the one opposes them-asws from the enemies and the hypocrites.
وَ النَّبِيِّينَ [وَ مَنْ] آمَنَ بِالنَّبِيِّينَ- أَنَّهُمْ أَفْضَلُ خَلْقِ اللَّهِ أَجْمَعِينَ، وَ أَنَّهُمْ كُلَّهُمْ دَلُّوا عَلَى فَضْلِ مُحَمَّدٍ سَيِّدِ الْمُرْسَلِينَ، وَ فَضْلِ عَلِيٍّ سَيِّدِ الْوَصِيِّينَ، وَ فَضْلِ شِيعَتِهِمَا عَلَى سَائِرِ الْمُؤْمِنِينَ بِالنَّبِيِّينَ وَ بِأَنَّهُمْ كَانُوا بِفَضْلِ مُحَمَّدٍ وَ عَلِيٍ مُعْتَرِفِينَ وَ لَهُمَا بِمَا خَصَّهُمَا [اللَّهُ] بِهِ مُسَلِّمِينَ،
And the Prophets –and the one who believes in the Prophets-as that they-as are the most superior of the creatures of Allah-azwj in their entirety, and they-as, all of them-as, pointed upon the merits of Muhammad-saww, the Chief of the Mursils-as, and the merits of Ali-asws, Chief of the successors-as, and merits of their-asws Shias over the rest of the believers in the Prophets-as, and that they (the previous Prophets-as were acknowledging the merits of Muhammad-saww and Ali-asws, and they-as were submitting to them-asws both with what Allah-azwj had Particularised them-asws with.
وَ أَنَّ اللَّهَ تَعَالَى أَعْطَى مُحَمَّداً ص مِنَ الشَّرَفِ وَ الْفَضْلِ- مَا لَمْ تَسْمُ إِلَيْهِ نَفْسُ أَحَدٍ مِنَ النَّبِيِّينَ- إِلَّا نَهَاهُ اللَّهُ تَعَالَى عَنْ ذَلِكَ وَ زَجَرَهُ وَ أَمَرَهُ- أَنْ يُسَلِّمَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ فَضْلَهُمْ، وَ أَنَّ اللَّهَ قَدْ فَضَّلَ مُحَمَّداً بِفَاتِحَةِ الْكِتَابِ عَلَى جَمِيعِ النَّبِيِّينَ، مَا أَعْطَاهَا أَحَداً قَبْلَهُ إِلَّا مَا أَعْطَى سُلَيْمَانَ بْنَ دَاوُدَ ع مِنْهَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَرَآهَا أَشْرَفَ مِنْ جَمِيعِ مَمَالِكِهِ الَّتِي أُعْطِيَهَا.
And that Allah-azwj the Exalted Gave Muhammad-saww, from the nobility and the merits, what no one from the Prophets-as have named with, except Allah-azwj the Exalted Forbid him-as from that, and Rebuked him-as, and Commanded him-as that he-as submits to Muhammad-saww and Ali-asws, and their-asws goodly Progeny-asws of their-asws merits. And Allah-azwj has Graced Muhammad-saww with the Opening of the Book over the entirety of the Prophets-as, and did not Give to anyone before him-saww except what He-azwj Gave to Suleyman-as Bin Dawood-as from it, ‘In the Name of Allah-azwj the Beneficent, the Merciful [1:1], so he-as viewed it as the noblest than the entirety of his-as kingdom, what he-as had been Given.
فَقَالَ: يَا رَبِّ مَا أَشْرَفَهَا مِنْ كَلِمَاتٍ- إِنَّهَا لَآثَرُ عِنْدِي مِنْ جَمِيعِ مَمَالِكِيَ- الَّتِي وَهَبْتَهَا لِي. قَالَ اللَّهُ تَعَالَى: يَا سُلَيْمَانُ وَ كَيْفَ لَا يَكُونُ كَذَلِكَ- وَ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ سَمَّانِي بِهَا- إِلَّا أَوْجَبْتُ لَهُ مِنَ الثَّوَابِ أَلْفَ ضِعْفِ- مَا أُوجِبُ لِمَنْ تَصَدَّقَ بِأَلْفِ ضِعْفِ مَمَالِكِكَ. يَا سُلَيْمَانُ، هَذِهِ سُبُعُ مَا أَهَبُهُ لِمُحَمَّدٍ سَيِّدِ النَّبِيِّينَ، تَمَامَ فَاتِحَةِ الْكِتَابِ إِلَى آخِرِهَا.
So he (Suleyman-as) said: ‘O Lord-azwj! How noble are these from the words. These are more preferable in my-as presence that the entirety of my-as kingdom which You-azwj have Granted to me-as’. Allah-azwj the Exalted Said: “O Suleyman-as! And how can it not happen to be like that, and there is none from a servant nor a maid who names Me-azwj with it except I-azwj shall Obligate for him, from the Rewards, a thousand multiple of what I-azwj would Obligate for the one who gives in charity with a thousand multiple of your-as kingdom. O Suleyman-as! These are seven (Verses) what I-azwj would be Granting to Muhammad-saww, Chief of the Prophets-as, complete Opening of the Book, up to its end”.
فَقَالَ: يَا رَبِّ أَ تَأْذَنُ لِي أَنْ أَسْأَلَكَ تَمَامَهَا قَالَ اللَّهُ تَعَالَى: يَا سُلَيْمَانُ اقْنَعْ بِمَا أَعْطَيْتُكَ، فَلَنْ تَبْلُغَ شَرَفَ مُحَمَّدٍ،
So he-as said: ‘O Lord-azwj! Will You-azwj Permit me-as to ask for the complete of it?’ Allah-azwj the Exalted Said: “O Suleyman-as! Be content with what I-azwj have Given you-as, for you-as will never (be able to) reach the nobility of Muhammad-saww.
وَ إِيَّاكَ أَنْ تَقْتَرِحَ عَلَى دَرَجَةِ مُحَمَّدٍ وَ فَضْلِهِ وَ جَلَالِهِ، فَأُخْرِجَكَ عَنْ مُلْكِكَ كَمَا أَخْرَجْتُ آدَمَ عَنْ تِلْكَ الْجِنَانِ لَمَّا اقْتَرَحَ دَرَجَةَ مُحَمَّدٍ فِي الشَّجَرَةِ- الَّتِي أَمَرْتُهُ أَنْ لَا يَقْرَبَهَا، يَرُومُ أَنْ يَكُونَ لَهُ فَضْلُهُمَا،
And beware of suggesting upon Me-azwj a level of Muhammad-saww, and his-saww merits, and his-saww majesty, for I-azwj will Exit you-as from your-as kingdom just as I-azwj Exited Adam-as from those Gardens due to what he-as suggested of the level of Muhammad-saww regarding the tree which I-azwj had Commanded Him-azwj that he-as should not go near it. He-as was (also) wishing that their-asws merits would happen to be for him-as.
وَ هِيَ شَجَرَةٌ أَصْلُهَا مُحَمَّدٌ، وَ أَكْبَرُ أَغْصَانِهَا عَلِيٌّ، وَ سَائِرُ أَغْصَانِهَا آلُ مُحَمَّدٍ عَلَى قَدْرِ مَرَاتِبِهِمْ، وَ قُضْبَانُهَا شِيعَتُهُ وَ أُمَّتُهُ- عَلَى [قَدْرِ] مَرَاتِبِهِمْ وَ أَحْوَالِهِمْ، إِنَّهُ لَيْسَ لِأَحَدٍ (يَا سُلَيْمَانُ مِنْ دَرَجَاتِ الْفَضَائِلِ عِنْدِي مَا لِمُحَمَّدٍ).
And it is a tree, its origin (roots) is Muhammad-saww, and the biggest of its branch is Ali-asws, and the rest of its branches are the Progeny-asws of Muhammad-saww in accordance of their-asws ranks, and its twigs (leaves) are his-saww Shias and his-saww community – upon a measurement of – their ranks and their states. It isn’t for anyone, O Suleyman-as, from the levels of the merits in My-azwj Presence, what is for Muhammad-saww”.
فَعِنْدَ ذَلِكَ قَالَ سُلَيْمَانُ: يَا رَبِّ- قَنِّعْنِي بِمَا رَزَقْتَنِي. فَأَقْنَعَهُ. فَقَالَ: يَا رَبِّ سَلَّمْتُ وَ رَضِيتُ، وَ قَنِعْتُ وَ عَلِمْتُ أَنْ لَيْسَ لِأَحَدٍ مِثْلُ دَرَجَاتِ مُحَمَّدٍ.
So during that, Suleyman-as said: ‘O Lord-azwj! Cause me-as to be content with whatever You-azwj have Graced me-as’. So He-azwj Caused him-as to be content. He-as said: ‘O Lord-azwj! I-as submit, and am pleased, and am content, and know that there isn’t for anyone the like of the levels of Muhammad-saww’.
وَ آتَى الْمالَ عَلى حُبِّهِ أَعْطَى فِي اللَّهِ الْمُسْتَحِقِّينَ مِنَ الْمُؤْمِنِينَ- عَلَى حُبِّهِ لِلْمَالِ وَ شِدَّةِ حَاجَتِهِ إِلَيْهِ، يَأْمُلُ الْحَيَاةَ وَ يَخْشَى الْفَقْرَ، لِأَنَّهُ صَحِيحٌ شَحِيحٌ.
And gives the wealth over his own Love (for it) – gives for the Sake of Allah-azwj to the deserving ones from the Momineen upon His-azwj love over his own lover for the wealth and the intensity of his own need to it, (although) he hopes for the life and fears the poverty, because it is correct, scarce (hard to come by).
ذَوِي الْقُرْبى أَعْطَى لِقَرَابَةِ النَّبِيِّ الْفُقَرَاءِ- هَدِيَّةً أَوْ بِرّاً لَا صَدَقَةً، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَجَلَّهُمْ عَنِ الصَّدَقَةِ، وَ آتَى قَرَابَةَ نَفْسِهِ صَدَقَةً وَ بِرّاً وَ عَلَى أَيِّ سَبِيلٍ أَرَادَ.
To the ones with relationships – gives to the relatives of the Prophet-saww, the poor ones, as a gift or (as an act of righteousness), not as charity, for Allah-azwj Mighty and Majestic has Deemed them as being loftier that (be recipients) of the charity. And gives to his own relatives as charity, and (as an act of) righteousness, and upon whichever cause he so wants to.
وَ الْيَتامى وَ آتَى الْيَتَامَى مِنْ بَنِي هَاشِمٍ الْفُقَرَاءَ بِرّاً، لَا صَدَقَةً، وَ آتَى يَتَامَى غَيْرِهِمْ صَدَقَةً وَ صِلَةً.
And the orphans – and gives to the orphans from the Clan of Hashim-as, the poor ones, as (an act of) righteousness, not charity, and gives to the orphans of others as charity and as a help.
وَ الْمَساكِينَ مَسَاكِينَ النَّاسِ.
And the poor – the poor ones of the (general) people.
وَ ابْنَ السَّبِيلِ الْمُجْتَازَ الْمُنْقَطَعَ بِهِ لَا نَفَقَةَ مَعَهُ.
And the travellers – The one who travelled more than he anticipated, the ones cut off from his means, there being no expense monies with him.
وَ السَّائِلِينَ الَّذِينَ يَتَكَفَّفُونَ وَ يَسْأَلُونَ الصَّدَقَاتِ.
And the beggars – those who are begging and are asking for the charities.
وَ فِي الرِّقابِ الْمُكَاتَبِينَ يُعِينُهُمْ لِيُؤَدُّوا فَيُعْتَقُوا.
And regarding the necks (freeing slaves) – the contracted ones, assisting them to pay off (their outstanding contract) so they would be liberated.
قَالَ: فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يَحْتَمِلُ الْمُوَاسَاةَ، فَلْيُجَدِّدِ الْإِقْرَارَ بِتَوْحِيدِ اللَّهِ، وَ نُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص، وَ لْيَجْهَرْ بِتَفْضِيلِنَا، وَ الِاعْتِرَافِ بِوَاجِبِ حُقُوقِنَا أَهْلَ الْبَيْتِ وَ بِتَفْضِيلِنَا عَلَى سَائِرِ [آلِ] النَّبِيِّينَ وَ تَفْضِيلِ مُحَمَّدٍ عَلَى سَائِرِ النَّبِيِّينَ، وَ مُوَالاةِ أَوْلِيَائِنَا، وَ مُعَادَاةِ أَعْدَائِنَا، وَ الْبَرَاءَةِ مِنْهُمْ كَائِناً مَنْ كَانَ، آبَاؤُهُمْ وَ أُمَّهَاتُهُمْ وَ ذَوِي قَرَابَاتِهِمْ وَ مَوَدَّاتِهِمْ، فَإِنَّ وَلَايَةَ اللَّهِ لَا تُنَالُ إِلَّا بِوَلَايَةِ أَوْلِيَائِهِ وَ مُعَادَاةِ أَعْدَائِهِ.
He-asws said: ‘So if there does not happen to be wealth for him, he should carry the sympathy, so let him renew the acknowledgment of the Tawheed of Allah-azwj, and the Prophet-hood of Muhammad-saww, Rasool-saww of Allah-azwj, and let him be vocal with our-asws merits, and the acknowledgement with the Obligatory of our-asws rights, the People-asws of the Household, and with our-asws preferences over the rest of the progenies of the Prophets-as, and the preference of Muhammad-saww over the rest of the Prophets-as, and the friendship of our-asws friends and the enmity of our-asws enemies, and the disavowment from them, whoever they may be, (whether they are) their fathers, and their mothers, and the ones with their relationships and their cordiality, for the Wilayah of Allah-azwj cannot be attained except by the Wilayah of His-azwj friends and the enmity of His-azwj enemies.
وَ أَقامَ الصَّلاةَ قَالَ: وَ الْبِرُّ، بِرُّ مَنْ أَقَامَ الصَّلَاةَ بِحُدُودِهَا، وَ عَلِمَ أَنَّ أَكْبَرَ حُدُودِهَا الدُّخُولُ فِيهَا، وَ الْخُرُوجُ مِنْهَا- مُعْتَرِفاً بِفَضْلِ مُحَمَّدٍ ص سَيِّدِ عَبِيدِهِ وَ إِمَائِهِ وَ الْمُوَالاةِ لِسَيِّدِ الْأَوْصِيَاءِ- وَ أَفْضَلِ الْأَتْقِيَاءِ عَلِيٍّ سَيِّدِ الْأَبْرَارِ، وَ قَائِدِ الْأَخْيَارِ، وَ أَفْضَلِ أَهْلِ دَارِ الْقَرَارِ- بَعْدَ النَّبِيِّ الزَّكِيِ الْمُخْتَارِ.
And establishes the Salat – And the righteousness. And act of righteousness of the one who establishes the Salat with its limits, and knows that the greatest of its limits entering into it, and the exiting from it, is acknowledgment of the merits of Muhammad-saww as the Chief of His-azwj servants and His-azwj maids, and the Wilayah of the Chief of the successors-as, and the best of the pious ones, Ali-asws, Chief of the righteous ones, and guide of the chosen ones, and the most superior of the inhabitants of the House of Bliss after the Prophet-saww, the Pure, the Chosen one.
وَ آتَى الزَّكاةَ الْوَاجِبَةَ عَلَيْهِ لِإِخْوَانِهِ الْمُؤْمِنِينَ، فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يُزَكِّيهِ فَزَكَاةَ بَدَنِهِ وَ عَقْلِهِ، وَ هُوَ أَنْ يَجْهَرَ بِفَضْلِ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِ إِذَا قَدَرَ، وَ يَسْتَعْمِلَ التَّقِيَّةَ عِنْدَ الْبَلَايَا إِذَا عَمَّتْ، وَ الْمِحَنِ إِذَا نَزَلَتْ، وَ الْأَعْدَاءِ إِذَا غَلَبُوا، وَ يُعَاشِرَ عِبَادَ اللَّهِ بِمَا لَا يَثْلِمُ دِينَهُ، وَ لَا يَقْدَحُ فِي عَرْضِهِ، وَ بِمَا يَسْلَمُ مَعَهُ دِينُهُ وَ دُنْيَاهُ،
And gives the Zakat – the Obligatory upon him, to his Momineen brethren. So if there does not happen to be wealth for him to pay Zakaat with, so the Zakat of his body and his intellect, and it is that he should be vocal with the merits of Ali-asws and the goodly ones from his-asws Progeny-asws when he is able to, and he should utilise the dissimulation during the affliction when they prevail, and the tribulations when they descend, and the enemies when they overcome, and interact with the servants of Allah-azwj with what neither would be Religion be dented with, nor would his honour be slandered with and with what his Religion would be safe with and (as well as) his world.
فَهُوَ بِاسْتِعْمَالِ التَّقِيَّةِ يُوَفِّرُ نَفْسَهُ عَلَى طَاعَةِ مَوْلَاهُ، وَ يَصُونُ عِرْضَهُ الَّذِي فَرَضَ اللَّهُ [عَلَيْهِ] صِيَانَتَهُ، وَ يَحْفَظُ عَلَى نَفْسِهِ أَمْوَالَهُ- الَّتِي قَدْ جَعَلَهَا اللَّهُ لَهُ قِيَاماً، وَ لِدِينِهِ وَ عِرْضِهِ وَ بَدَنِهِ قَوَاماً،
So it is the utilization of the dissimulation, to save himself (to be) upon the obedience of his Master-asws, and protect the honour which Allah-azwj has Necessitated upon him to protect it, and preserves his wealth upon himself which Allah-azwj has Made to him as a standing, and for his Religion, and his honour, and his body as a strength.
وَ لَعَنَ الْمَغْضُوبَ عَلَيْهِمُ الْآخِذِينَ مِنَ الْخِصَالِ بِأَرْذَلِهَا، وَ مِنَ الْخِلَالِ بِأَسْخَطِهَا لِدَفْعِهِمُ الْحُقُوقَ عَنْ أَهْلِهَا وَ تَسْلِيمِهِمُ الْوِلَايَاتِ إِلَى غَيْرِ مُسْتَحِقِّهَا.
And curse be upon the ones (Allah-azwj is) Wrathful upon, the seizers of the characteristics with its disgrace, and traits of its anger, in order to repel the rights from its rightful ones, and their submission of the Mastership to other than its rightful ones.
ثُمَّ قَالَ: وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا قَالَ: وَ مِنْ أَعْظَمِ عُهُودِهِمْ أَنْ لَا يَسْتُرُوا مَا يَعْلَمُونَ- مِنْ شَرَفِ مَنْ شَرَّفَهُ اللَّهُ، وَ فَضْلِ مَنْ فَضَّلَهُ اللَّهُ، وَ أَنْ لَا يَضَعُوا الْأَسْمَاءَ الشَّرِيفَةَ عَلَى مَنْ لَا يَسْتَحِقُّهَا- مِنَ الْمُقَصِّرِينَ وَ الْمُسْرِفِينَ الضَّالِّينَ- الَّذِينَ ضَلُّوا عَمَّنْ دَلَّ اللَّهُ عَلَيْهِ بِدَلَالَتِهِ- وَ اخْتَصَّهُ بِكَرَامَاتِهِ، الْوَاصِفِينَ لَهُ بِخِلَافِ صِفَاتِهِ، وَ الْمُنْكِرِينَ لِمَا عَرَفُوا مِنْ دَلَالاتِهِ وَ عَلَامَاتِهِ، الَّذِينَ سَمَّوْا بِأَسْمَائِهِمْ مَنْ لَيْسُوا بِأَكْفَائِهِمْ- مِنَ الْمُقَصِّرِينَ الْمُتَمَرِّدِينَ.
Then He-azwj Said: And they fulfil their promises when they are promising – and from the greatest of their promises is that they will not conceal what they are knowing from the nobilities of the one whom Allah-azwj Ennobled, and the merits of the one whom Allah-azwj Merited, and that they will not be wasting the noble names upon the one who is not rightful of it, from the derogators, and the extravagant ones, the straying ones, those who are straying from the one-asws whom Allah-azwj Pointed upon with His-azwj Evidence, and Particularised with His-azwj Prestige, those who are describing him-asws with opposite to his-asws description, and the deniers to what they are recognising from his-asws evidences and his-asws signs, those who are naming with their-asws names the ones who aren’t with the qualifications, from the derogators and the insurgents.
ثُمَّ قَالَ: وَ الصَّابِرِينَ فِي الْبَأْساءِ يَعْنِي فِي مُحَارَبَةِ الْأَعْدَاءِ، وَ لَا عَدُوَّ يُحَارِبُهُ أَعْدَى مِنْ إِبْلِيسَ وَ مَرَدَتِهِ، يَهْتِفُ بِهِ، وَ يَدْفَعُهُ وَ إِيَّاهُمْ- بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ ع.
And the patient ones during the adversity – meaning during the wars of the enemies, and there is no enemy more inimical that Iblees-la and his-la renegades cheering him-la, and he can repel him-la and them with the Salawat upon Muhammad-saww and his-saww goodly Progeny-asws.
وَ الضَّرَّاءِ الْفَقْرِ وَ الشِّدَّةِ، وَ لَا فَقْرَ أَشَدُّ مِنْ فَقْرِ الْمُؤْمِنِ، يَلْجَأُ إِلَى التَّكَفُّفِ مِنْ أَعْدَاءِ آلِ مُحَمَّدٍ،
And the desperation – the poverty and the difficulties, and there is no poverty more intense that the poverty of the Momin, leading him to the sufficing from the enemies of the Progeny-asws of Muhammad-saww.
يَصْبِرُ عَلَى ذَلِكَ، وَ يَرَى مَا يَأْخُذُهُ مِنْ مَالِهِمْ مَغْنَماً يَلْعَنُهُمْ بِهِ، وَ يَسْتَعِينُ بِمَا يَأْخُذُهُ- عَلَى تَجْدِيدِ ذِكْرِ وَلَايَةِ الطَّيِّبِينَ الطَّاهِرِينَ.
He should be patient upon that, and he should view what he takes from his wealth as booty to cursing them with, and he should seek assistance with what he is taking upon renewing the mention of the Wilayah of the goodly, the Pure (Masomeen-asws).
وَ حِينَ الْبَأْسِ عِنْدَ شِدَّةِ الْقِتَالِ يَذْكُرُ اللَّهَ، وَ يُصَلِّي عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ عَلَى عَلِيٍّ وَلِيِّ اللَّهِ، وَ يُوَالِي بِقَلْبِهِ وَ لِسَانِهِ أَوْلِيَاءَ اللَّهِ، وَ يُعَادِي كَذَلِكَ أَعْدَاءَ اللَّهِ.
And when distressed – during the intensity of the fighting, he mentioned Allah-azwj and sends Salawat upon Muhammad-saww, Rasool-saww of Allah-azwj and upon Ali-asws, Guardian-asws of Allah-azwj, and befriend with his hear and his tongue, the friends of Allah-azwj, and be inimical like that to the enemies of Allah-azwj.
قَالَ اللَّهُ عَزَّ وَ جَلَّ: أُولئِكَ أَهْلُ هَذِهِ الصِّفَاتِ الَّتِي ذَكَرَهَا، الْمَوْصُوفُونَ بِهَا الَّذِينَ صَدَقُوا فِي إِيمَانِهِمْ فَصَدَّقُوا أَقَاوِيلَهُمْ بِأَفَاعِيلِهِمْ.
Allah-azwj Mighty and Majestic Said: they – the ones of this description which I-asws mentioned, and the ones described with these, are those who are true – in their Eman, so they are ratifying their words with their deeds.
وَ أُولئِكَ هُمُ الْمُتَّقُونَ لِمَا أُمِرُوا بِاتِّقَائِهِ مِنْ عَذَابِ النَّارِ، وَ لِمَا أُمِرُوا بِاتِّقَائِهِ مِنْ شُرُورِ النَّوَاصِبِ الْكُفَّارِ.
And these, they are the fearing ones [2:177] – Due to what they had been Commanded with fearing from the Punishment of the Fire, and due to what they had been Commanded with the fearing from the evil deeds of the Nasibis, the Kafirs’’.
قوله عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصاصُ فِي الْقَتْلى الْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْأُنْثى بِالْأُنْثى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ ذلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَ رَحْمَةٌ فَمَنِ اعْتَدى بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ لَعَلَّكُمْ تَتَّقُونَ
The Words of Mighty and Majestic: O you those who are believing! The retaliation is Prescribed upon you regarding the murdered – the free with the free, and the slave with the slave, and the female with the female. But the one who has pardon for him from his brother with something, so he should pursue it with the reasonableness, and pay to him with goodness. That is a Lightening from your Lord and a Mercy. So the one who exceeds after that, for him would be a painful Punishment [2:178]
And for you, in the retaliation, there is life, O ones of understanding, perhaps you would be fearing [2:179]
354 قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصاصُ فِي الْقَتْلى يَعْنِي الْمُسَاوَاةَ، وَ أَنْ يُسْلَكَ بِالْقَاتِلِ طَرِيقُ الْمَقْتُولِ- الَّذِي سَلَكَهُ بِهِ لَمَّا قَتَلَهُ الْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْأُنْثى بِالْأُنْثى تُقْتَلُ الْمَرْأَةُ بِالْمَرْأَةِ إِذَا قَتَلَتْهَا.
S 354 – The Imam (Hassan Al-Askari-asws) said: ‘Ali-asws Bin Al Husayn-asws said: ‘O you those who are believing! The retaliation is Prescribed upon you regarding the murdered – meaning the equalisation, and that you should deal with the killing, the way in which the murdered had been dealt with when he was murdered, the free with the free, and the slave with the slave, and the female with the female – you should kill the woman with the woman, when she is killed.
فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَمَنْ عُفِيَ لَهُ- الْقَاتِلُ- وَ رَضِيَ هُوَ وَ وَلِيُّ الْمَقْتُولِ أَنْ يَدْفَعَ الدِّيَةَ وَ عَفَا عَنْهُ بِهَا فَاتِّباعٌ مِنَ الْوَلِيِّ (الْمُطَالَبَةُ، وَ) تَقَاصٌ بِالْمَعْرُوفِ وَ أَداءٌ مِنَ (الْمَعْفُوِّ لَهُ) الْقَاتِلِ بِإِحْسانٍ لَا يُضَارُّهُ وَ لَا يُمَاطِلُهُ [لِقَضَائِهَا]
But the one who has pardon for him from his brother with something – So the one who has pardon for him – the killer – and he pleases the guardian of the murdered one that he (the killer) should hand over the wergild and he would be pardoned from it, due to it, so he should pursue – from the guardian, the (wergild) sought as a clearance, with the reasonableness, and pay to him – the one who pardoned the killing for him, with goodness – neither hurting him nor delaying its fulfilment.
ذلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَ رَحْمَةٌ إِذْ أَجَازَ أَنْ يَعْفُوَ وَلِيُّ الْمَقْتُولِ عَنِ الْقَاتِلِ عَلَى دِيَةٍ يَأْخُذُهَا، فَإِنَّهُ لَوْ لَمْ يَكُنْ لَهُ إِلَّا الْقَتْلُ أَوِ الْعَفْوُ- لَقَلَّمَا طَابَ نَفْسُ وَلِيِّ الْمَقْتُولِ بِالْعَفْوِ بِلَا عِوَضٍ يَأْخُذُهُ فَكَانَ قَلَّمَا يَسْلَمُ الْقَاتِلُ مِنَ الْقَتْلِ.
That is a Lightening from your Lord and a Mercy – when He-azwj Allowed that a guardian of the murdered one can pardon the murder upon the taking of the wergild, for it, if there did not happen to be anything for him except for the killing or the pardoning, seldom would the guardian of the murdered have taken (the wergild) instead. And it would have been so that seldom would the killer have been safe from being killed.
فَمَنِ اعْتَدى بَعْدَ ذلِكَ مَنِ اعْتَدَى بَعْدَ الْعَفْوِ عَنِ الْقَتْلِ بِمَا يَأْخُذُهُ مِنَ الدِّيَةِ- فَقَتَلَ الْقَاتِلَ بَعْدَ عَفْوِهِ عَنْهُ بِالدِّيَةِ- الَّتِي بَذَلَهَا وَ رَضِيَ هُوَ بِهَا فَلَهُ عَذابٌ أَلِيمٌ فِي الْآخِرَةِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ، وَ فِي الدُّنْيَا الْقَتْلُ بِالْقِصَاصِ لِقَتْلِهِ مَنْ لَا يَحِلُّ لَهُ قَتْلُهُ.
So the one who exceeds after that – The one who exceeds after the pardoning from the killing due to what he has taken from the wergild, so he kills the killer after having forgiven him with the wergild (payment) which he (the killer) had made efforts with and pleased him (the guardian of the murdered one) with it, for him would be a painful Punishment [2:178] – in the Hereafter in the Presence of Allah-azwj Mighty and Majestic, and in the world is the killing with the retaliation for his killing the one whom is was not Permissible to kill.
قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ لَكُمْ يَا أُمَّةَ مُحَمَّدٍ فِي الْقِصاصِ حَياةٌ لِأَنَّ مَنْ هَمَّ بِالْقَتْلِ فَعَرَفَ أَنَّهُ يُقْتَصُّ مِنْهُ، فَكَفَّ لِذَلِكَ عَنِ الْقَتْلِ- كَانَ حَيَاةً لِلَّذِي [كَانَ] هَمَّ بِقَتْلِهِ، وَ حَيَاةً لِهَذَا الْجَانِي الَّذِي أَرَادَ أَنْ يَقْتُلَ، وَ حَيَاةً لِغَيْرِهِمَا مِنَ النَّاسِ، إِذَا عَلِمُوا أَنَّ الْقِصَاصَ وَاجِبٌ- لَا يَجْرَءُونَ عَلَى الْقَتْلِ مَخَافَةَ الْقِصَاصِ يا أُولِي الْأَلْبابِ أُولِي الْعُقُولِ «لَعَلَّكُمْ تَتَّقُونَ.
Allah-azwj Mighty and Majestic Said: And for you – O community of Muhammad-saww, in the retaliation, there is life – because the one who thinks of murdering, so he would know that he would be retaliated from it. Thus he would refrain from the killing. There would be life for the one whom he had thought of killing him, and life for this offender who intended the murder, and life for other than these two from the people, when they (also) know that the retaliation is an Obligation, they would not be audacious upon the killing, fearing the retaliation, O ones of understanding – the ones with the intellects, perhaps you would be fearing [2:179]’.
355 قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع عِبَادَ اللَّهِ هَذَا قِصَاصُ قَتْلِكُمْ- لِمَنْ تَقْتُلُونَهُ فِي الدُّنْيَا وَ تُفْنُونَ رُوحَهُ، أَ وَ لَا أُنَبِّئُكُمْ بِأَعْظَمَ مِنْ هَذَا الْقَتْلِ، وَ مَا يُوجِبُ [اللَّهُ] عَلَى قَاتِلِهِ مِمَّا هُوَ أَعْظَمُ مِنْ هَذَا الْقِصَاصِ قَالُوا: بَلَى يَا ابْنَ رَسُولِ اللَّهِ.
S 355 – Ali-asws Bin Al-Husayn-asws said: ‘Servants of Allah-azwj! This retaliation, your killing the one whom you are killing in the world and perishing his soul, shall I-asws give you the news of (of a killing) greater than this killing, and what Allah-azwj has Obligated, upon killing him from what is greater than this retaliation?’ They said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ: أَعْظَمُ مِنْ هَذَا الْقَتْلِ أَنْ تَقْتُلَهُ قَتْلًا لَا يَنْجَبِرُ، وَ لَا يَحْيَى بَعْدَهُ أَبَداً. قَالُوا: مَا هُوَ قَالَ: أَنْ تُضِلَّهُ عَنْ نُبُوَّةِ مُحَمَّدٍ وَ عَنْ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ص وَ تَسْلُكَ بِهِ غَيْرَ سَبِيلِ اللَّهِ، وَ تُغْرِيَهُ بِاتِّبَاعِ طَرِيقِ أَعْدَاءِ عَلِيٍّ ع وَ الْقَوْلِ بِإِمَامَتِهِمْ وَ دَفْعِ عَلِيٍّ عَنْ حَقِّهِ، وَ جَحْدِ فَضْلِهِ، وَ لَا تُبَالِيَ بِإِعْطَائِهِ وَاجِبَ تَعْظِيمِهِ.
He-asws said: ‘Greater than this killing is that you kill him with a killing which can neither be amended, nor be revived after it, ever!’ They said, ‘And what is it?’ He-asws said: ‘If you stray him from the Prophet-hood of Muhammad-saww and from the Wilayah of Ali-asws Bin Abu Talib-asws, and travel with him in other than the Way of Allah-azwj, and the deceive him to follow the path of the enemies of Ali-asws, and the speaking with their imamate, and repel Ali-asws from his-asws right, and reject his-asws merits, and you don’t care that obeying him-asws is an Obligation, to revere him-asws.
فَهَذَا هُوَ الْقَتْلُ الَّذِي هُوَ تَخْلِيدُ هَذَا الْمَقْتُولِ فِي نَارِ جَهَنَّمَ، خَالِداً مُخَلَّداً أَبَداً فَجَزَاءُ هَذَا الْقَتْلِ- مِثْلُ ذَلِكَ الْخُلُودِ فِي نَارِ جَهَنَّمَ.
Thus, this is the killing which is eternal. This is the killed one in the Fire of Hell, abiding eternally, forever. Thus the Recompense of this killing would be like that eternity in the Fire of Hell’’.
356 وَ لَقَدْ جَاءَ رَجُلٌ يَوْماً إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع بِرَجُلٍ يَزْعُمُ أَنَّهُ قَاتِلُ أَبِيهِ فَاعْتَرَفَ، فَأَوْجَبَ عَلَيْهِ الْقِصَاصَ، وَ سَأَلَهُ أَنْ يَعْفُوَ عَنْهُ لِيُعْظِمَ اللَّهُ ثَوَابَهُ، فَكَأَنَّ نَفْسَهُ لَمْ تَطِبْ بِذَلِكَ.
S 356 – And a man had come to Ali-asws Bin Al-Husayn-asws with (another) man claiming that he had killed his father, and he acknowledge it, and the retaliation was Obligated upon him, and he-asws had asked him to forgive him from it in order for Allah-azwj to Magnify his Rewards. But it was as if he was not good with that.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِلْمُدَّعِي- وَلِيِّ الدَّمِ الْمُسْتَحِقِّ لِلْقِصَاصِ: إِنْ كُنْتَ تَذْكُرُ لِهَذَا الرَّجُلِ عَلَيْكَ حَقّاً فَهَبْ لَهُ هَذِهِ الْجِنَايَةَ، وَ اغْفِرْ لَهُ هَذَا الذَّنْبَ. قَالَ: يَا ابْنَ رَسُولِ اللَّهِ ص لَهُ عَلَيَّ حَقٌّ- وَ لَكِنْ لَمْ يَبْلُغْ [بِهِ] أَنْ أَعْفُوَ لَهُ عَنْ قَتْلِ وَالِدِي.
So Ali Bin Al-Husayn-asws said to the claimant, the guardian of the blood, the one rightful of the retaliation: ‘If you remember a right for this man against you, then gift this crime of his and forgive this sin of his’. He said, ‘O son-asws of Rasool-Allah-saww! The is a right for him upon me, but it would not reach by it (the equalisation) that I should forgive for him about the killing of my father’.
قَالَ: فَتُرِيدُ مَا ذَا قَالَ: أُرِيدُ الْقَوَدَ فَإِنْ أَرَادَ لِحَقِّهِ عَلَيَّ أَنْ أُصَالِحَهُ عَلَى الدِّيَةِ صَالَحْتُهُ وَ عَفَوْتُ عَنْهُ.
He-asws said: ‘So what is that which you want?’ He said, ‘I want the (reconciliatory) sitting, for I want, for his right upon me, that I should reconcile upon the wergild, reach an agreement upon it, and forgive him’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: فَمَا ذَا حَقُّهُ عَلَيْكَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ ص لَقَّنَنِي تَوْحِيدَ اللَّهِ وَ نُبُوَّةَ رَسُولِ اللَّهِ، وَ إِمَامَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْأَئِمَّةِ ع.
Ali-asws Bin Al-Husayn-asws said: ‘So what is that right of his upon you?’ He said, ‘O son-asws of Rasool-Allah-saww! He taught me Tawheed of Allah-azwj, and Prophet-hood of Rasool-Allah-saww, and Imamate of Ali-asws Bin Abu Talib-asws and of the Imams-asws’.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: فَهَذَا لَا يَفِي بِدَمِ أَبِيكَ! بَلَى وَ اللَّهِ، هَذَا يَفِيَ بِدِمَاءِ أَهْلِ الْأَرْضِ كُلِّهِمْ- مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ سِوَى [الْأَنْبِيَاءِ وَ] الْأَئِمَّةِ ع إِنْ قُتِلُوا فَإِنَّهُ لَا يَفِي بِدِمَائِهِمْ شَيْءٌ، أَ وَ تَقْنَعُ مِنْهُ بِالدِّيَةِ قَالَ: بَلَى.
So Ali-asws Bin Al-Husayn-asws said: ‘So this does not equate to the blood of your father? By Allah-azwj! This would equate with the bloods of the people of the earth, all of them – from the former ones and the latter ones, besides the Prophets-as and the Imams-asws, if they were killed, for nothing would equate with their blood. Are you not content from it with the wergild?’ He said, ‘Yes’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِلْقَاتِلِ: أَ فَتَجْعَلُ لِي ثَوَابَ تَلْقِينِكَ لَهُ حَتَّى أَبْذُلَ لَكَ الدِّيَةَ فَتَنْجُوَ بِهَا مِنَ الْقَتْلِ قَالَ يَا ابْنَ رَسُولِ اللَّهِ ص أَنَا مُحْتَاجٌ إِلَيْهَا، وَ أَنْتَ مُسْتَغْنٍ عَنْهَا فَإِنَّ ذُنُوبِي عَظِيمَةٌ، وَ ذَنْبِي إِلَى هَذَا الْمَقْتُولِ أَيْضاً بَيْنِي وَ بَيْنَهُ، لَا بَيْنِي وَ بَيْنَ وَلِيِّهِ هَذَا.
Ali-asws Bin Al-Husayn-asws said to the killer: ‘Would you make the Rewards of your indoctrination to be for me-asws, and I-asws would pay the wergild for you, in order to save you from being killed (in retaliation)?’ He said, ‘O son-asws of Rasool-Allah-saww! I am needy to it, and you-asws are needless from it, for my sin is great, and my sin to this killed ones as well is between me and him, not between me and this guardian of his’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: فَتَسْتَسْلِمُ لِلْقَتْلِ- أَحَبُّ إِلَيْكَ مِنْ نُزُولِكَ عَنْ ثَوَابِ هَذَا التَّلْقِينِ قَالَ: بَلَى يَا ابْنَ رَسُولِ اللَّهِ.
Ali-asws Bin Al-Husayn-asws said: ‘So your submitting to the killing is more beloved to you than your removal from the Rewards for this indoctrination?’ He said, ‘Yes, O son-asws of Rasool-Allah-saww!’
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِوَلِيِّ الْمَقْتُولِ: يَا عَبْدَ اللَّهِ قَابِلْ بَيْنَ ذَنْبِهِ هَذَا إِلَيْكَ، وَ بَيْنَ تَطَوُّلِهِ عَلَيْكَ، قَتَلَ أَبَاكَ فَحَرَمَهُ لَذَّةَ الدُّنْيَا، وَ حَرَمَكَ التَّمَتُّعَ بِهِ فِيهَا، عَلَى أَنَّكَ إِنْ صَبَرْتَ وَ سَلَّمْتَ فَرَفِيقُ أَبِيكَ فِي الْجِنَانِ، وَ لَقَّنَكَ الْإِيمَانَ فَأَوْجَبَ لَكَ بِهِ جَنَّةَ اللَّهِ الدَّائِمَةَ، وَ أَنْقَذَكَ مِنْ عَذَابِهِ الدَّائِمِ،
So Ali-asws Bin Al-Husayn-asws said to the guardian of the killed one: ‘O servant of Allah-azwj! Compare between this sin of his to you, and between his conferment upon you. He killed your father, and deprived him of the pleasures of the world and deprived you of the enjoyment (of spending life) with him in it. On top of that, if you are patient and accept, so you would be a companion of your father in the Gardens, and he taught you the Eman, thus Obligation for you the Paradise of Allah-azwj by it, eternally, and saved you from His-azwj eternal Punishment.
فَإِحْسَانُهُ إِلَيْكَ [أَضْعَافُ] أَضْعَافِ جِنَايَتِهِ عَلَيْكَ فَإِمَّا أَنْ تَعْفُوَ عَنْهُ جَزَاءً عَلَى إِحْسَانِهِ إِلَيْكَ! لِأُحَدِّثَكُمَا بِحَدِيثٍ مِنْ فَضْلِ رَسُولِ اللَّهِ ص خَيْرٌ لَكُمَا مِنَ الدُّنْيَا بِمَا فِيهَا، وَ إِمَّا أَنْ تَأْبَى أَنْ تَعْفُوَ عَنْهُ- حَتَّى أَبْذُلَ لَكَ الدِّيَةَ لِتُصَالِحَهُ عَلَيْهَا، ثُمَّ أُحَدِّثُهُ بِالْحَدِيثِ دُونَكَ، وَ لَمَا يَفُوتُكَ مِنْ ذَلِكَ الْحَدِيثِ- خَيْرٌ مِنَ الدُّنْيَا بِمَا فِيهَا لَوِ اعْتَبَرْتَ بِهِ.
Therefore, his favour to you is a manifold multiple than his crime upon you, and if you were to forgive him from it, as a recompense of his favour to you, I-asws shall narrate to you from the grace of Rasool-Allah-saww which would be better for both of you than the world and whatever is in it. And if you refuse to forgive him from it, until I-asws extend the wergild to you for you to reconcile upon it, then I-asws shall narrate to you with the Hadeeth to (someone else) besides you, and what you would have lost from that Hadeeth would have been better than the world with whatever is in it, if you were to take a lesson from it’.
فَقَالَ الْفَتَى: يَا ابْنَ رَسُولِ اللَّهِ: قَدْ عَفَوْتُ عَنْهُ بِلَا دِيَةٍ، وَ لَا شَيْءٍ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ وَ لِمَسْأَلَتِكَ فِي أَمْرِهِ، فَحَدِّثْنَا يَا ابْنَ رَسُولِ اللَّهِ بِالْحَدِيثِ.
So the youth said, ‘O son-asws of Rasool-Allah-saww! I have forgiven him from it without (taking) a wergild, nor anything, except seeking the Face of Allah-azwj and for asking you-asws regarding His-azwj Command, therefore narrate to us, O son-asws of Rasool-Allah-saww!’
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: إِنَّ رَسُولَ اللَّهِ ص لَمَّا بُعِثَ إِلَى النَّاسِ كَافَّةً بِالْحَقِّ بَشِيراً وَ نَذِيراً، وَ داعِياً إِلَى اللَّهِ بِإِذْنِهِ وَ سِراجاً مُنِيراً، جَعَلَتِ الْوُفُودُ تَرِدُ عَلَيْهِ، وَ الْمُنَازِعُونَ يَكْثُرُونَ لَدَيْهِ،
Ali-asws Bin Al-Husayn-asws said: ‘Verily Rasool-Allah-saww, when Allah-azwj Sent to all the people with the Truth as a bearer of good news and as a warner [33:45] And as one inviting to Allah by His Permission, and as an illuminating lamp [33:46], delegates were made to refer to him-saww, and the disputations became numerous in front of him-saww.
فَمِنْ مُرِيدٍ قَاصِدٍ لِلْحَقِّ مُنْصِفٍ مُتَبَيِّنٍ- مَا يُورِدُهُ عَلَيْهِ رَسُولُ اللَّهِ ص مِنْ آيَاتِهِ وَ يُظْهِرُ لَهُ مِنْ مُعْجِزَاتِهِ، فَلَا يَلْبَثُ أَنْ يَصِيرَ أَحَبَّ خَلْقِ اللَّهِ تَعَالَى إِلَيْهِ- وَ أَكْرَمَهُمْ عَلَيْهِ،
So from the followers was one who aimed for the Truth – What Rasool-Allah-saww displayed upon him from His-azwj Signs, and manifested to him from his-saww miracles. So it was not long before he became the most beloved of the creatures of Allah-azwj the Exalted, to him-saww, and the most prestigious of them to him-saww.
وَ مِنْ مُعَانِدٍ يَجْحَدُ مَا يَعْلَمُ وَ يُكَابِرُهُ فِيمَا، يَفْهَمُ- فَيَبُوءُ بِاللَّعْنَةِ عَلَى اللَّعْنَةِ قَدْ صَوَّرَهُ عِنَادُهُ- وَ هُوَ مِنَ الْعَالِمِينَ فِي صُورَةِ الْجَاهِلِينَ.
And from the obstinate ones, he rejected what he knew and he contended him-saww regarding what he understood, so he got hit with the curses upon the curses, for he had formed his obstinacy – and he was from the scholarly ones (wearing) the image of the ignorant ones.
فَكَانَ مِمَّنْ قَصَدَ رَسُولَ اللَّهِ لِمُحَاجَّتِهِ وَ مُنَازَعَتِهِ طَوَائِفُ- فِيهِمْ مُعَانِدُونَ مُكَابِرُونَ وَ فِيهِمْ مُنْصِفُونَ مُتَبَيِّنُونَ مُتَفَهِّمُونَ،
And it was so from the ones who aimed for Rasool-Allah-saww to argue with him-saww and contend with him-saww, were groups – among them were the obstinate ones, the contending ones, and among them were the fair ones, the following ones, the understanding ones.
فَكَانَ مِنْهُمْ سَبْعَةُ نَفَرٍ يَهُودُ وَ خَمْسَةٌ نَصَارَى وَ أَرْبَعَةٌ صَابِئُونَ وَ عَشَرَةٌ مَجُوسٌ وَ عَشَرَةٌ ثَنَوِيَّةٌ وَ عَشَرَةٌ بَرَاهِمَةٌ وَ عَشَرَةٌ دَهْرِيَّةٌ مُعَطِّلَةٌ وَ عِشْرُونَ مِنْ مُشْرِكِي الْعَرَبِ جَمَعَهُمْ مَنْزِلٌ قَبْلَ وُرُودِهِمْ عَلَى رَسُولِ اللَّهِ ص وَ فِي الْمَنْزِلِ مِنْ خِيَارِ الْمُسْلِمِينَ نَفَرٌ- مِنْهُمْ: عَمَّارُ بْنُ يَاسِرٍ، وَ خَبَّابُ بْنُ الْأَرَتِّ، وَ الْمِقْدَادُ بْنُ الْأَسْوَدِ، وَ بِلَالٌ.
So there were from them – seven number of Jews, and five Christians, and four Sabeans, and ten Magians and ten Dualists, and ten Brahmins, and ten Eternalists deserters, and twenty from the Arab polytheists. Their gathering was in a house before their arrival to Rasool-Allah-saww, and in the house, from the best of the Muslims were a number – from them was Ammar Bin Yasser-ra, and Khabbab Bin Al-Arat-ra, and Al-Miqdad Bin Al-Aswad-ra, and Bilal-ra.
فَاجْتَمَعَ أَصْنَافُ الْكَافِرِينَ يَتَحَدَّثُونَ عَنْ رَسُولِ اللَّهِ ص وَ مَا يَدَّعِيهِ مِنَ الْآيَاتِ، وَ يَذْكُرُ فِي نَفْسِهِ مِنَ الْمُعْجِزَاتِ،
So the variety of the Kafirs were discussing about Rasool-Allah-saww and what he-saww had claimed from the Signs, and mentioned regarding himself-saww from the miracles.
فَقَالَ بَعْضُهُمْ: إِنَّ مَعَنَا فِي هَذَا الْمَنْزِلِ نَفَراً مِنْ أَصْحَابِهِ، وَ هَلُمُّوا بِنَا إِلَيْهِمْ نَسْأَلُهُمْ عَنْهُ قَبْلَ مُشَاهَدَتِهِ، فَلَعَلَّنَا أَنْ نَقِفَ مِنْ جِهَتِهِمْ- عَلَى بَعْضِ أَحْوَالِهِ فِي صِدْقِهِ وَ كِذْبِهِ،
So one of them said, ‘With us, in this house, there are a number of his-saww companions, and come with us to them, we will ask about him-saww before witnessing him-saww, perhaps if we stop from their aspect, upon one of his-saww states, with regards to his-saww truthfulness and his-saww lies’.
فَجَاءُوا إِلَيْهِمْ، فَرَحَّبُوا بِهِمْ وَ قَالُوا: أَنْتُمْ مِنْ أَصْحَابِ مُحَمَّدٍ قَالُوا: بَلَى، نَحْنُ مِنْ أَصْحَابِ مُحَمَّدٍ سَيِّدِ الْأَوَّلِينَ وَ الْآخِرِينَ، وَ الْمَخْصُوصِ بِأَفْضَلِ الشَّفَاعَاتِ فِي يَوْمِ الدِّينِ، وَ مَنْ لَوْ نَشَرَ اللَّهُ تَعَالَى جَمِيعَ أَنْبِيَائِهِ، فَحَضَرُوهُ لَمْ يَلْقَوْهُ إِلَّا مُسْتَفِيدِينَ مِنْ عُلُومِهِ، آخِذِينَ مِنْ حِكْمَتِهِ، خَتَمَ اللَّهُ تَعَالَى بِهِ النَّبِيِّينَ، وَ تَمَّمَ بِهِ الْمَكَارِمَ، وَ كَمَّلَ بِهِ الْمَحَاسِنَ،
So they came over to them, and they (Muslims) welcome them, and they (Kafirs) said, ‘Are you (all) from the companions of Muhammad-saww?’ They said, ‘Yes, we are from the companions of Muhammad-saww, Chief of the former ones and the latter ones, and the one particularised with the most superior of the intercessions during the Day of the Religion (Judgment), and the one-saww who, if Allah-azwj were to Resurrect the entirety of His-azwj Prophets-as, and they present (themselves) to him-saww, they-as would not meet him-saww except by benefitting from his-saww knowledge, taking from his-saww wisdom. Allah-azwj the Exalted Sealed the Prophets-as with him-saww, and Completed the Prestige with him-saww, and Perfected the goodness’s with him-saww’.
فَقَالُوا: فَبِمَا ذَا أَمَرَكُمْ مُحَمَّدٌ فَقَالُوا: أَمَرَنَا أَنْ نَعْبُدَ اللَّهَ وَحْدَهُ لَا نُشْرِكَ بِهِ شَيْئاً، وَ أَنْ نُقِيمَ الصَّلَاةَ، وَ نُؤْتِيَ الزَّكَاةَ، وَ نَصِلَ الْأَرْحَامَ، وَ نُنْصِفَ لِلْأَنَامِ، وَ لَا نَأْتِيَ إِلَى عِبَادِ اللَّهِ بِمَا لَا نُحِبُّ أَنْ يَأْتُوا بِهِ إِلَيْنَا، وَ أَنْ نَعْتَقِدَ وَ نَعْتَرِفَ أَنَّ مُحَمَّداً سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ، وَ أَنَّ عَلِيّاً ع أَخَاهُ سَيِّدُ الْوَصِيِّينَ، وَ أَنَّ الطَّيِّبِينَ مِنْ ذُرِّيَّتِهِ الْمَخْصُوصِينَ بِالْإِمَامَةِ- هُمُ الْأَئِمَّةُ عَلَى جَمِيعِ الْمُكَلَّفِينَ- الَّذِينَ أَوْجَبَ اللَّهُ تَعَالَى طَاعَتَهُمْ- وَ أَلْزَمَ مُتَابَعَتَهُمْ وَ مُوَالاتِهِمْ.
So they said, ‘So regarding what is that which Muhammad-saww ordered you with?’ They said, ‘He-saww has ordered us that we should worship Allah-azwj Alone, not associating anything with Him-azwj, and that we should establish the Salat, and we should give the Zakat, and we should help the relatives, and we should be fair to the animals, and we should not go to the servants of Allah-azwj with what we do not like that they should be coming to us with it, and that we should believe and acknowledge that Muhammad-saww is the Chief of the former ones and the latter ones, and that Ali-asws, his-saww brother-asws, is the Chief of the successors-as, and that the goodly ones from his-asws offspring are the ones particularised with the Imamate – they-asws are the Imams-asws upon the entirety of the encumbered ones – those whose obedience Allah-azwj the Exalted has Obligated, and Necessitated following them-asws and their-asws Wilayah’.
فَقَالُوا: يَا هَؤُلَاءِ- هَذِهِ أُمُورٌ لَا تُعْرَفُ إِلَّا بِحُجَجٍ ظَاهِرَةٍ، وَ دَلَائِلَ بَاهِرَةٍ، وَ أُمُورٌ بَيِّنَةٌ- لَيْسَ لِأَحَدٍ أَنْ يُلْزِمَهَا أَحَداً بِلَا أَمَارَةٍ تَدُلُّ عَلَيْهَا، وَ لَا عَلَامَةٍ صَحِيحَةٍ تَهْدِي إِلَيْهَا، أَ فَرَأَيْتُمْ لَهُ آيَاتٍ بَهَرَتْكُمْ، وَ عَلَامَاتٍ أَلْزَمَتْكُمْ
They said, ‘O you all! These matters cannot be recognised except by an apparent arguments, and remarkable evidence, and clear proofs. It isn’t for anyone that he necessitate anyone without a construction to point towards it, nor a correct sign guiding towards it. Have you seen for him-saww Signs dazzling you all and markings necessitating you?’
قَالُوا: بَلَى وَ اللَّهِ، لَقَدْ رَأَيْنَا مَا لَا مَحِيصَ عَنْهُ، وَ لَا مَعْدِلَ وَ لَا مَلْجَأَ، وَ لَا مَنْجَى لِجَاحِدِهِ مِنْ عَذَابِ اللَّهِ، وَ لَا مَوْئِلَ فَعَلِمْنَا أَنَّهُ الْمَخْصُوصُ بِرِسَالاتِ اللَّهِ- الْمُؤَيَّدُ بِآيَاتِ اللَّهِ، الْمُشَرَّفُ بِمَا اخْتَصَّهُ اللَّهُ بِهِ مِنْ عِلْمِ اللَّهِ.
They said, ‘Yes. By Allah-azwj! We have seen what there is no avoidance from it, nor an escape, nor a shelter, nor a salvation to reject it, from the Punishment of Allah-azwj, nor a cover. So we know that he-saww is the one specialised with the Message of Allah-azwj, the one entrusted with the Signs of Allah-azwj, and one Ennobled with what Allah-azwj has Particularised him-saww with, from the Knowledge of Allah-azwj’.
قَالُوا: فَمَا الَّذِي رَأَيْتُمُوهُ قَالَ عَمَّارُ بْنُ يَاسِرٍ: أَمَّا الَّذِي رَأَيْتُهُ أَنَا، فَإِنِّي قَصَدْتُهُ وَ أَنَا فِيهِ شَاكٌّ، فَقُلْتُ: يَا مُحَمَّدُ لَا سَبِيلَ إِلَى التَّصْدِيقِ بِكَ- مَعَ اسْتِيلَاءِ الشَّكِّ فِيكَ عَلَى قَلْبِي، فَهَلْ مِنْ دَلَالَةٍ
They said, ‘So what is which you saw him-saww with?’ Ammar Bin Yasser-ra said, ‘As for that which I-ra (personally) saw, so I-ra aimed for him-saww and I-ra was in doubt regarding him-saww. So I-as said, ‘O Muhammad-saww! There is no way for the verification with you-saww – along with the seizure of the doubt upon my heart regarding you-saww. So, is there anything from the evidence?’
قَالَ: بَلَى. قُلْتُ: مَا هِيَ قَالَ: إِذَا رَجَعْتَ إِلَى مَنْزِلِكَ- فَاسْأَلْ عَنِّي مَا لَقِيتَ مِنَ الْأَحْجَارِ وَ الْأَشْجَارِ- تُصَدِّقُنِي بِرِسَالَتِي، وَ تَشْهَدُ عِنْدَكَ بِنُبُوَّتِي.
He-saww said: ‘Yes’. I-ra said, ‘What is it?’ He-saww said: ‘When you-ra return to your-ra house, then ask about me-saww whatever you meet – from the rocks and the trees – to ratify me-saww with my-saww Message, and to testify in your-ra presence with my-saww Prophet-hood’.
فَرَجَعْتُ فَمَا مِنْ حَجَرٍ لَقِيتُهُ، وَ لَا شَجَرٍ رَأَيْتُهُ إِلَّا نَادَيْتُهُ: يَا أَيُّهَا الْحَجَرُ، يَا أَيُّهَا الشَّجَرُ، إِنَّ مُحَمَّداً يَدَّعِي شَهَادَتَكَ بِنُبُوَّتِهِ، وَ تَصْدِيقَكَ لَهُ بِرِسَالَتِهِ، فَبِمَا ذَا تَشْهَدُ لَهُ
So I-ra returned and there was none from a rock which I-ra faced, nor a tree which I-ra saw, except I-ra called out at it, ‘O you rock! O you tree! Muhammad-saww is claiming that you would testify with his-saww Prophet-hood, and ratify for him-saww with his-saww Message. So, with what is that which you testify for him-saww?’
فَنَطَقَ الْحَجَرُ وَ الشَّجَرُ: أَشْهَدُ أَنَّ مُحَمَّداً ص رَسُولُ رَبِّنَا.
So the rock and the tree spoke, ‘I testify that Muhammad-saww is a Rasool-saww of our Lord-azwj!’
[خاتمة]
Conclusion
[هذا آخر ما وجد من هذا التفسير في هذا الموضع، و نرجو من الله أن يرزقنا تمام هذا التفسير، و جملة ذلك الكتاب الكبير- سيما هذا الحديث الشريف- المشتمل على المعجزات الظاهرة و الآيات الباهرة- الشاهدة على حقية نبوة البشير النذير و السراج المنير، عليه و على آله صلوات الله الملك الكبير].
This is the end of what was found from this Tafseer regarding this subject, and we hope from Allah-azwj that He-azwj Graces us the complete of this Tafseer, and the total of that great Book – especially this (incomplete) noble Hadeeth – inclusive upon the apparent miracles and the remarkable Signs – the one testifying upon the reality of the Prophet-hood of the Giver of Glad Tidings, and the Warner, and the Illuminating Lantern – upon him-saww and upon his-saww Progeny-asws be the Salawat of Allah-azwj, the Great King’.
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
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ شيء آخر [مما وقع إلينا] من هذا التفسير- من موضع آخر من هذه السورة أيضا [و هو آخر تفسير قوله تعالى. لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ
In the Name of Allah-azwj the Beneficent, the Merciful. Another thing from what came to us from this Tafseer – from another subject from this Chapter (Surah Baqarah) as well, and it is another Tafseer of the Words of the Mighty and Majestic: – There isn’t a crime upon you if you are seeking Grace from your Lord [2:198].
357 قَالَ ص فَكَيْفَ تَجِدُ قَلْبَكَ لِإِخْوَانِكَ الْمُؤْمِنِينَ- الْمُوَافِقِينَ لَكَ فِي مَحَبَّتِهِمَا وَ عَدَاوَةِ أَعْدَائِهِمَا قَالَ: أَرَاهُمْ كَنَفْسِي، يُؤْلِمُنِي مَا يُؤْلِمُهُمْ، وَ يَسُرُّنِي مَا يَسُرُّهُمْ، وَ يُهِمُّنِي مَا يُهِمُّهُمْ.
S 357 – (A Momin had come over to Rasool-Allah-saww, so) he-saww said: ‘So how do you find you heart towards your Momineen brethren – the ones in harmony to you regarding their (Muhammad-saww and Ali-asws’s) love and enmity to their-asws enemies?’ He said, ‘I see them like my own self. It pains me what pains them, and cheers me what cheers them, and grieves me what grieves them’.
فَقَالَ رَسُولُ اللَّهِ ص: فَأَنْتَ إِذاً وَلِيُّ اللَّهِ لَا تُبَالِ، فَإِنَّكَ قَدْ تُوَفَّرُ عَلَيْكَ مَا ذَكَرْتَ مَا أَعْلَمُ أَحَداً مِنْ خَلْقِ اللَّهِ لَهُ رِبْحٌ كَرِبْحِكَ إِلَّا مَنْ كَانَ عَلَى مِثْلِ حَالِكَ، فَلْيَكُنْ لَكَ مَا أَنْتَ عَلَيْهِ بَدَلًا مِنَ الْأَمْوَالِ فَافْرَحْ بِهِ، وَ بَدَلًا مِنَ الْوَلَدِ وَ الْعِيَالِ فَأَبْشِرْ بِهِ، فَإِنَّكَ مِنْ أَغْنَى الْأَغْنِيَاءِ، وَ أَحْيِ أَوْقَاتِكَ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ.
So Rasool-Allah-saww said: ‘So you, when you are a friend of Allah-azwj, you should not mind, for you are such that there has been provided upon you (for) what you mentioned, what no one from the creatures of Allah-azwj knows of – for it being a profit like your profit, except for the one who was upon a situation similar to yours, thus it would become for you what you are upon, in replacement from the wealth – so be happy with it – and a replacement from the children and the dependents, so receive glad tidings with it, for you are from the richest of the rich ones; and revive your times with the Salawat upon Muhammad-saww and Ali-asws, and their-asws goodly Progeny-asws’.
فَفَرِحَ الرَّجُلُ وَ جَعَلَ يَقُولُهَا.
So the man was happy and he went on saying it (Salawat).
فَقَالَ ابْنُ أَبِي هَقَاقِمَ وَ قَدْ رَآهُ-: يَا فُلَانُ قَدْ زَوَّدَكَ مُحَمَّدٌ الْجُوعَ وَ الْعَطَشَ. وَ قَالَ لَهُ أَبُو الشُّرُورِ: قَدْ زَوَّدَكَ مُحَمَّدٌ الْأَمَانِيَّ الْبَاطِلَةَ، مَا أَكْثَرَ مَا يَقُولُهَا وَ لَا يَجِيءُ بِطَائِلٍ.
Ibn Abu Haqaqim said, and he had seen him, ‘O so and so! (It looks like) Muhammad-saww has provided you for the hunger and the thirst’. And Abu Al-Sharour said to him, ‘(It looks like Muhammad-saww has provided you with false hopes. However, frequently you say it (the Salawat), it would still not come with any riches’.
وَ قَدْ حَضَرَ الرَّجُلُ السُّوقَ فِي غُدُوٍّ، وَ قَدْ حَضَرَا، فَقَالَ أَحَدُهُمَا لِلْآخَرِ: هَلُمَّ نَطْنُزُ بِهَذَا الْمَغْرُورِ بِمُحَمَّدٍ.
And the man attended the market in the morning, and they were (also) present. So one of them said to the other, ‘Come, we shall look at this one priding with Muhammad-saww’.
فَقَالَ لَهُ أَبُو الشُّرُورِ: يَا عَبْدَ اللَّهِ- قَدِ اتَّجَرَ النَّاسُ الْيَوْمَ وَ رَبِحُوا، فَمَا ذَا كَانَتْ تِجَارَتُكَ قَالَ الرَّجُلُ: كُنْتُ مِنَ النَّظَّارَةِ، وَ لَمْ يَكُنْ لِي مَا أَشْتَرِي وَ لَا مَا أَبِيعُ، لَكِنِّي كُنْتُ أُصَلِّي عَلَى مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ.
Abu Al-Sharour said to him, ‘O servant of Allah-azwj! The people (traders) has already traded today and profited, so what is that which you were trading?’ The man said, ‘I was from the beholders and there did not happen to be for me what I could buy (with) nor (anything) what I could sell. But, I was sending Salawat upon Muhammad-saww and Ali-asws, and their-asws goodly Progeny-asws’.
فَقَالَ لَهُ أَبُو الشُّرُورِ: قَدْ رَبِحْتَ الْخَيْبَةَ، وَ اكْتَسَبْتَ الْخِرْقَةَ وَ الْحِرْمَانَ، وَ سَبَقَكَ إِلَى مَنْزِلِكَ مَائِدَةُ الْجُوعِ- عَلَيْهَا طَعَامٌ مِنَ التَّمَنِّي وَ إِدَامٌ- وَ أَلْوَانٌ مِنْ أَطْعِمَةِ الْخَيْبَةِ الَّتِي تَتَّخِذُهَا لَكَ الْمَلَائِكَةُ- الَّذِينَ يَنْزِلُونَ عَلَى أَصْحَابِ مُحَمَّدٍ بِالْخَيْبَةِ- وَ الْجُوعِ وَ الْعَطَشِ وَ الْعُرْيِ وَ الذِّلَّةِ.
Abu Al- Sharour said to him, ‘You have profited the disappointment, and earned the rags and the deprivation, and there has preceded to your house, the meal of the hunger – upon it being the food and sauce of the wishful thinking – and the varieties of the disappointments which the Angels have taken it for you – which they would be descending upon the companions of Muhammad-saww with the disappointment – and the hunger, and the thirst, and the bareness, and the disgrace’.
فَقَالَ الرَّجُلُ: كَلَّا وَ اللَّهِ إِنَّ مُحَمَّداً رَسُولُ اللَّهِ، وَ إِنَّ مَنْ آمَنَ بِهِ فَمِنَ الْمُحِقِّينَ السَّعِيدِينَ، سَيُوَفِّرُ اللَّهُ مَنْ آمَنَ بِهِ بِمَا يَشَاءُ- مِنْ سَعَةٍ يَكُونُ بِهَا مُتَفَضِّلًا، وَ مِنْ ضِيقٍ يَكُونُ بِهِ عَادِلًا وَ مُحْسِناً لِلنَّظَرِ لَهُ، وَ أَفْضَلُهُمْ عِنْدَهُ أَحْسَنُهُمْ تَسْلِيماً لِحُكْمِهِ.
So the man said, ‘Never! By Allah-azwj, Muhammad-saww is a Rasool-saww of Allah-azwj, and the one who believes in him, he would be from the truly fortunate ones. Allah-azwj would be Bestowing upon the one who believes in him-saww with whatever He-azwj so Desires to – from the Expansion (of livelihood) for him to be a merit with him, and from constriction (of livelihood) so he can become a just and favouring (person) for Considering him; and the most superior in His-azwj Presence is the one most excellent in submission to His-azwj Judgment’.
فَلَمْ يَلْبَثِ الرَّجُلُ أَنْ مَرَّ بِهِمْ رَجُلٌ بِيَدِهِ سَمَكَةٌ قَدْ أَرَاحَتْ، فَقَالَ أَبُو الشُّرُورِ وَ هُوَ يَطْنُزُ: بِعْ هَذِهِ السَّمَكَةَ مِنْ صَاحِبَنَا هَذَا. يَعْنِي صَاحِبَ رَسُولِ اللَّهِ ص.
It was not long with the man before a man passed by them, and in his hand was a fish which had gone off. So Abu Sharour said, and he was looking, ‘Sell this fish to this companion of ours’ – meaning, companion of Rasool-Allah-saww.
فَقَالَ الرَّجُلُ: اشْتَرِهَا مِنِّي فَقَدْ بَارَتْ عَلَيَّ. فَقَالَ: لَا شَيْءَ مَعِي.
The man said, ‘Buy it from me, for it has gone off upon me’. He said, ‘I have nothing with me’.
فَقَالَ أَبُو الشُّرُورِ: اشْتَرِهَا- لَيُؤَدِّي ثَمَنَهَا رَسُولُ اللَّهِ وَ هُوَ يَطْنُزُ- أَ لَسْتَ تَثِقُ بِرَسُولِ اللَّهِ أَ فَلَا تَبَسَّطُ إِلَيْهِ فِي هَذَا الْقَدْرِ فَقَالَ: نَعَمْ بِعْنِيهَا. فَقَالَ الرَّجُلُ: قَدْ بِعْتُكَهَا بِدَانِقٍ. فَاشْتَرَاهَا بِدَانِقَيْنِ عَلَى أَنْ يُحِيلَهُ عَلَى رَسُولِ اللَّهِ ص.
So Abu Al-Sharour said, ‘Buy it! Rasool-Allah-saww would pay its price’ – and he was mocking – ‘Aren’t you trusting Rasool-Allah-saww? Will he-saww not extend to him this amount?’ He said, ‘Yes, exactly’. So the man said, ‘I will sell it for a ‘Daniq’ (a sixth of a Dirham), but (although) I had bought it with two ‘Daniqs’, upon (a stipulation) that he makes it to be upon Rasool-Allah-saww’.
فَبَعَثَ بِهِ إِلَى رَسُولِ اللَّهِ، فَأَمَرَ رَسُولُ اللَّهِ أُسَامَةَ [بْنَ حَارِثٍ] أَنْ يُعْطِيَهُ دِرْهَماً. فَجَاءَ الرَّجُلُ فَرِحاً مَسْرُوراً بِالدِّرْهَمِ- وَ قَالَ: إِنَّهُ أَضْعَافُ قِيمَةِ سَمَكَتِي.
So he went with him to Rasool-Allah-saww, and Rasool-Allah-saww ordered Asama Bin Haris that he gives him a (full) Dirham. So the man went away happy, joyful with the Dirham, and said, ‘It is more than the price of my fish’.
فَشَقَّهَا الرَّجُلُ بَيْنَ أَيْدِيهِمْ، فَوَجَدَ فِيهَا جَوْهَرَتَيْنِ نَفِيسَتَيْنِ- قُوِّمَتَا مِائَتَيْ أَلْفِ دِرْهَمٍ فَعَظُمَ ذَلِكَ عَلَى أَبِي الشُّرُورِ وَ ابْنِ أَبِي هَقَاقِمَ، فَسَعَيَا إِلَى الرَّجُلِ صَاحِبِ السَّمَكَةِ وَ قَالا لَهُ: أَ لَمْ تَرَ الْجَوْهَرَتَيْنِ إِنَّمَا بِعْتَهُ السَّمَكَةَ لَا مَا فِي جَوْفِهَا فَخُذْهُمَا مِنْهُ.
Then the man cut the fish in front of them, and he found therein two precious jewels – their value being two hundred thousand Dirhams. So that was grievous upon Abu Al-Sharour and Ibn Abu Haqaqim, and they both sprinted to the man who was the owner of the fish and said to him, ‘Did you not see the two jewels? But rather you sold him the fish, not what was inside it. Go and take it back from him!’
فَتَنَاوَلَهُمَا الرَّجُلُ مِنَ الْمُشْتَرِي، فَأَخَذَ إِحْدَاهُمَا بِيَمِينِهِ، وَ الْأُخْرَى بِشِمَالِهِ، فَحَوَّلَهُمَا اللَّهُ عَقْرَبَيْنِ لَدَغَتَاهُ، فَتَأَوَّهُ وَ صَاحَ وَ رَمَى بِهِمَا مِنْ يَدِهِ، فَقَالَ: مَا أَعْجَبَ سِحْرَ مُحَمَّدٍ.
So the man grabbed it (back) from the buyer, and took one of them in his right hand and the other one in his left, and Allah-azwj Converted the two (jewels) into two scorpions to sting him, and he wailed and shrieked and threw the two (jewels) from his hand, and he said, ‘How strange is the sorcery of Muhammad-saww!’ (God Forbid!)
ثُمَّ أَعَادَ الرَّجُلُ نَظَرَهُ إِلَى بَطْنِ السَّمَكَةِ، فَإِذَا جَوْهَرَتَانِ أُخْرَيَانِ، فَأَخَذَهُمَا، فَقَالا لِصَاحِبِ السَّمَكَةِ: خُذْهُمَا فَهُمَا لَكَ أَيْضاً. فَذَهَبَ يَأْخُذُهُمَا فَتَحَوَّلَتَا حَيَّتَيْنِ، وَ وَثَبَتَا عَلَيْهِ وَ لَسَعَتَاهُ، فَصَاحَ وَ تَأَوَّهَ وَ صَرَخَ، وَ قَالَ لِلرَّجُلِ: خُذْهُمَا عَنِّي.
Then the man returned looking at the belly of the fish, and there were two other jewels. So he took them and said to the owner (seller) of the fish, ‘Take them, for these two are for you as well’. He went to take them, but they converted into two snakes, and they both leapt upon him and to attack him, and he shrieked and wailed and shouted and said to the man, ‘Take them both away from me!’
فَقَالَ الرَّجُلُ: هُمَا لَكَ عَلَى مَا زَعَمْتَ، وَ أَنْتَ أَوْلَى بِهِمَا. فَقَالَ الرَّجُلُ: خُذْ وَ اللَّهِ جَعَلْتُهُمَا لَكَ. فَتَنَاوَلَهُمَا الرَّجُلُ عَنْهُ، وَ خَلَّصَهُ مِنْهُمَا، فَإِذَا هُمَا قَدْ عَادَتَا جَوْهَرَتَيْنِ وَ تَنَاوَلَ الْعَقْرَبَيْنِ فَعَادَتَا جَوْهَرَتَيْنِ.
So the man said, ‘They are yours upon what you claimed, and you are foremost with them’. The man (fish-seller) said, ‘By Allah-azwj, (you) take, and I make these two to be for you’. So the man grabbed them from him and finished him off from them, and they had returned to be two jewels. And he grabbed the two scorpions, and they had returned to be two jewels.
فَقَالَ أَبُو الشُّرُورِ لِأَبِي الدَّوَاهِي: أَ مَا تَرَى سِحْرَ مُحَمَّدٍ وَ مَهَارَتَهُ فِيهِ وَ حِذْقَهُ بِهِ فَقَالَ الرَّجُلُ الْمُسْلِمُ: يَا عَدُوَّ اللَّهِ أَ وَ سِحْراً تَرَى هَذَا لَئِنْ كَانَ هَذَا سِحْراً فَالْجَنَّةُ وَ النَّارُ أَيْضاً تَكُونَانِ بِالسِّحْرِ! فَالْوَيْلُ لَكُمَا فِي مَقَامِكُمَا- عَلَى تَكْذِيبِ مَنْ يَسْحَرُ بِمِثْلِ الْجَنَّةِ وَ النَّارِ.
So Abu Al-Sharour said to Abu Al-Dawwahy, ‘Did you not see the sorcery of Muhammad-saww and his-saww expertise in it, and his-saww proficiency with it?’ The Muslim man said, ‘O enemy of Allah-azwj! Or do you see this as sorcery? If this was sorcery, then the Paradise and the Fire as well would happen to be with sorcery! Woe be unto both of you with regards to your stance – upon your belying the one who can conjure the like of the Paradise and the Fire’.
فَانْصَرَفَ الرَّجُلُ صَاحِبُ السَّمَكَةِ- وَ تَرَكَ الْجَوَاهِرَ الْأَرْبَعَةَ عَلَى الرَّجُلِ.
So the man, the owner (seller) of the fish went and left the four jewels with the man.
فَقَالَ الرَّجُلُ لِأَبِي الشُّرُورِ وَ لِأَبِي الدَّوَاهِي: يَا وَيْلَكُمَا آمِنَا بِمَنْ آثَرَ نِعَمَ اللَّهِ عَلَيْهِ ص وَ عَلَى مَنْ يُؤْمِنُ بِهِ، أَ مَا رَأَيْتُمَا الْعَجَبَ الْعَجِيبَ
So the man said to Abu Al-Sharour and to Abu Al-Dawahy, ‘O woe be unto you both! Believe in the one-saww whom Allah-azwj has Favoured upon, and upon the one whom believes in him-saww. Didn’t you both see the wonder of the wonders?’
ثُمَّ جَاءَ بِالْجَوَاهِرِ الْأَرْبَعَةِ إِلَى رَسُولِ اللَّهِ، وَ جَاءَ تُجَّارٌ غُرَبَاءُ يَتَّجِرُونَ- فَاشْتَرَوْهَا مِنْهُ بِأَرْبَعِمِائَةِ أَلْفِ دِرْهَمٍ.
Then he came over with the four jewels to Rasool-Allah-saww, and foreign traders came to trade, and they bought these from him for four hundred thousand Dirhams.
فَقَالَ الرَّجُلُ: مَا كَانَ أَعْظَمَ بَرَكَةً سُوقِيَ الْيَوْمَ يَا رَسُولَ اللَّهِ! فَقَالَ رَسُولُ اللَّهِ ص: هَذَا بِتَوْقِيرِكَ مُحَمَّداً رَسُولَ اللَّهِ، وَ تَعْظِيمَكَ عَلِيّاً ع، أَخَا رَسُولِ اللَّهِ وَ وَصِيَّهُ، وَ هُوَ عَاجِلُ ثَوَابِ اللَّهِ لَكَ، وَ رِبْحُ عَمَلِكَ الَّذِي عَمِلْتَهُ، أَ فَتُحِبُّ أَنْ أَدُلَّكَ عَلَى تِجَارَةٍ تَشْغَلُ هَذِهِ الْأَمْوَالَ بِهَا قَالَ: بَلَى يَا رَسُولَ اللَّهِ.
So the man said, ‘How great was the Blessing of my market today, O Rasool-Allah-saww!’ Rasool-Allah-saww said: ‘This is due to your revering Muhammad-saww, Rasool-saww of Allah-azwj, and your magnifying Ali-asws, brother-asws of Rasool-Allah-saww and his-saww successor-asws, and it is the current Reward of Allah-azwj for you, and a profit for your deed which you performed. Would you like it if I-saww point you upon a trade you can exploit with this wealth?’ He said, ‘Yes, O Rasool-Allah-saww!’
قَالَ رَسُولُ اللَّهِ ص: اجْعَلْهَا بُذُورَ أَشْجَارِ الْجِنَانِ. قَالَ: كَيْفَ أَجْعَلُهَا قَالَ: وَاسِ مِنْهَا إِخْوَانَكَ الْمُؤْمِنِينَ [الْمُسَاوِينَ لَكَ فِي مُوَالاتِنَا- وَ مُوَالاةِ أَوْلِيَائِنَا وَ مُعَادَاةِ أَعْدَائِنَا، وَ آثِرْ بِهَا إِخْوَانَكَ الْمُؤْمِنِينَ] الْمُقَصِّرِينَ عَنْكَ فِي رُتَبِ مَحَبَّتِنَا، وَ سَاوِ فِيهَا إِخْوَانَكَ الْمُؤْمِنِينَ- الْفَاضِلِينَ عَلَيْكَ فِي الْمَعْرِفَةِ بِحَقِّنَا، وَ التَّوْقِيرِ لِشَأْنِنَا، وَ التَّعْظِيمِ لِأَمْرِنَا، وَ مُعَادَاةِ أَعْدَائِنَا، لِيَكُونَ ذَلِكَ بُذُورَ شَجَرِ الْجِنَانِ.
Rasool-Allah-saww said: ‘Make it to be seeds for the trees of the Gardens (of Paradise)’. He said, ‘How can I make these (to be as such)?’ He-saww said: ‘Help you Momineen brethren from it, the ones same as you regarding our-asws Wilayah, and friendship of our-asws friends and enmity to our-asws enemies, and prefer your Momineen brethren with it, the ones deficient from you regarding the rank of our-asws love, and equalise your Momineen brethren during it, the ones more meritorious upon you regarding the recognition of our rights, and the dignity of our-asws glory, and the reverence to our-asws matter, and enmity to our-asws enemies, if order for that to become seeds of the trees of the Gardens.
أَمَا إِنَّ كُلَّ حَبَّةٍ تُنْفِقُهَا عَلَى إِخْوَانِكَ الْمُؤْمِنِينَ- الَّذِينَ ذَكَرْتُهُمْ- لَتُرَبَّى لَكَ حَتَّى تُجْعَلَ كَأَلْفِ ضِعْفِ أَبِي قُبَيْسٍ، وَ أَلْفِ ضِعْفِ أُحُدٍ وَ ثَوْرٍ وَ ثَبِيرٍ فَتُبْنَى لَكَ بِهَا قُصُورٌ فِي الْجَنَّةِ شُرَفُهَا الْيَاقُوتُ، وَ قُصُورُ الْجَنَّةِ شُرَفُهَا الزَّبَرْجَدُ.
But, every grain you spend upon your Momineen brethren – those whom I-saww mentioned to you – it would be grown for you until it would be made to be like a thousand multiple of (mount) Abu Qubays, and a thousand multiple of (mount) Ohad, and Sawr and Sabeyr, and there would be built for you, due to it, castles embedded with sapphire, and castles of the Paradise embedded with the aquamarine’.
فَقَامَ رَجُلٌ وَ قَالَ: يَا رَسُولَ اللَّهِ فَأَنَا فَقِيرٌ، وَ لَمْ أَجِدْ مِثْلَ مَا وَجَدَ هَذَا، فَمَا لِي فَقَالَ رَسُولُ اللَّهِ ص: لَكَ مِنَّا الْحُبُّ الْخَالِصُ، وَ الشَّفَاعَةُ النَّافِعَةُ الْمُبَلِّغَةُ أَرْفَعَ دَرَجَاتِ الْعُلَى- بِمُوَالاتِكَ لَنَا أَهْلَ الْبَيْتِ، وَ مُعَادَاتِكَ أَعْدَاءَنَا.
So a man stood up and said, ‘O Rasool-Allah-saww! I am a poor man, and did not find the likes of what this one has found. So what is for me?’ Rasool-Allah-saww said: ‘For you, from us-asws is the sincere love, and the beneficial intercession reaching the lofty levels – due to your Wilayah for us-asws, the People-asws of the Household, and your enmity towards our-asws enemies’.
قَوْلُهُ عَزَّ وَ جَلَ فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرامِ وَ اذْكُرُوهُ كَما هَداكُمْ وَ إِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ وَ اسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَإِذا قَضَيْتُمْ مَناسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا وَ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ وَ مِنْهُمْ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ أُولئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَ اللَّهُ سَرِيعُ الْحِسابِ
The Words of Mighty and Majestic: So when you hasten on from Arafat, then remember Allah near the Sacred Monuments, and remember Him just as He has Guided you (to do so), although before that you were from the straying ones [2:198]
Then hasten on from where the people (Ibrahim and Ismail) hastened on, and seek the Forgiveness of Allah; surely Allah is Forgiving, Merciful [2:199]
So when you have fulfilled your rituals, then mention Allah as you mentioned your forefathers, or with a more intense mentioning. So, from the people there is one who is saying, ‘Our Lord! Give us in the world’, and there would not be for him a portion in the Hereafter [2:200]
And among them is one who is saying, ‘Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire [2:201]
Those, for them is a share from what they are earning; and Allah is Swift in the Reckoning [2:202]
358 قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْحَاجِّ: فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ وَ مَضَيْتُمْ إِلَى الْمُزْدَلِفَةِ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرامِ بِآلَائِهِ وَ نَعْمَائِهِ، وَ الصَّلَاةِ عَلَى مُحَمَّدٍ سَيِّدِ أَنْبِيَائِهِ، وَ عَلَى عَلِيٍّ سَيِّدِ أَصْفِيَائِهِ، وَ اذْكُرُوا اللَّهَ كَما هَداكُمْ لِدِينِهِ وَ الْإِيمَانِ بِرَسُولِهِ وَ إِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ عَنْ دِينِهِ- مِنْ قَبْلِ أَنْ يَهْدِيَكُمْ إِلَى دِينِهِ.
S 358 – The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Said to the Pilgrims: So when you hasten on from Arafat [2:198] Hasten on to Muzdalifa then remember Allah near the Sacred Monuments by His-azwj Signs and Bounties, and send salutations on Muhammad-saww the Chief of the Prophets-asws and on Ali-asws the Chief of the Trustees-as and remember Him just as He has Guided you (to do so) – to His Religion and the belief in His-azwj Prophet-saww although before that you were from the straying ones – away from His-azwj Religion before He-azwj Guided you His-azwj Religion.
ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ ارْجِعُوا مِنَ الْمَشْعَرِ الْحَرَامِ مِنْ حَيْثُ رَجَعَ النَّاسُ مِنْ «جَمْعٍ» وَ النَّاسُ هَاهُنَا فِي هَذَا الْمَوْضِعِ الْحَاجُّ غَيْرُ الْحُمْسِ فَإِنَّ الْحُمْسَ كَانُوا لَا يُفِيضُونَ مِنْ جَمْعٍ. وَ اسْتَغْفِرُوا اللَّهَ لِذُنُوبِكُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ لِلتَّائِبِينَ.
(Imam Hassan Al-Askari-asws said): Then hasten on from where the people (Ibrahim and Ismail) hastened on ‘[2:199] – Return from the Sacred Monuments from wherever the people return from “altogether”. By the ‘people’ here is meant the Pilgrims apart from ‘Al-Hamas‘ for these did not used to hasten on from Muzdalifa. and seek the Forgiveness of Allah – for your sins, surely Allah is Forgiving, Merciful – to your repentance.
فَإِذا قَضَيْتُمْ مَناسِكَكُمْ الَّتِي سُنَّتْ لَكُمْ فِي حَجِّكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ اذْكُرُوا اللَّهَ بِآلَائِهِ لَدَيْكُمْ وَ إِحْسَانِهِ إِلَيْكُمْ- فِيمَا وَفَّقَكُمْ لَهُ مِنَ الْإِيمَانِ بِنُبُوَّةِ مُحَمَّدٍ ص سَيِّدِ الْأَنَامِ- وَ اعْتِقَادِ وَصِيِّهِ أَخِيهِ عَلِيٍّ زَيْنِ أَهْلِ الْإِسْلَامِ
(Imam Hassan Al-Askari-asws said): ‘So when you have fulfilled your rituals – which have been enacted for you during your Hajj, then mention Allah as you mentioned your forefathers – remember Allah-azwj by His-azwj Blessings to you and His-azwj Favours to you in what He-azwj Inclined you to the Eman in the Prophet-hood of Muhammad-saww, Chief of the people, and the belief in his-saww successor, his-saww brother Ali-asws, adornment of the people of Al-Islam.
كَذِكْرِكُمْ آبَاءَكُمْ بِأَفْعَالِهِمْ وَ مَآثِرِهِمُ الَّتِي تَذْكُرُونَهَا أَوْ أَشَدَّ ذِكْراً خَيَّرَهُمْ بَيْنَ ذَلِكَ- وَ لَمْ يُلْزِمْهُمْ أَنْ يَكُونُوا لَهُ أَشَدَّ ذِكْراً مِنْهُمْ لِآبَائِهِمْ- وَ إِنْ كَانَتْ نِعَمُ اللَّهِ عَلَيْهِمْ أَكْثَرَ وَ أَعْظَمَ مِنْ نِعَمِ آبَائِهِمْ.
As was your remembrance of your forefathers with their deeds and their memories which you are remembering, or with a more intense mentioning – would be better for them between that, and it is not Necessitate for them that they should have more intense remembrance for Him-azwj than for their forefathers, and even though the Bounties of Allah-azwj upon them are more and greater than the bounties of their forefathers.
ثُمَّ قَالَ [اللَّهُ] عَزَّ وَ جَلَ فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا أَمْوَالَهَا وَ خَيْرَاتِهَا وَ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ نَصِيبٍ- لِأَنَّهُ لَا يَعْمَلُ لَهَا عَمَلًا وَ لَا يَطْلُبُ فِيهَا خَيْراً.
The Allah-azwj Mighty and Majestic Said: So, from the people there is one who is saying, ‘Our Lord! Give us in the world’ – its wealth and its good things, and there would not be for him a portion in the Hereafter [2:200] – a share, because he neither worked a deed for it nor did he seek goodness with regards to it.
وَ مِنْهُمْ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً خَيْرَاتِهَا وَ فِي الْآخِرَةِ حَسَنَةً مِنْ نِعَمِ جَنَّاتِهَا وَ قِنا عَذابَ النَّارِ نَجِّنَا مِنْ عَذَابِ النَّارِ وَ هُمْ بِاللَّهِ مُؤْمِنُونَ، وَ بِطَاعَتِهِ عَامِلُونَ وَ لِمَعَاصِيهِ مُجَانِبُونَ، أُولئِكَ الدَّاعُونَ بِهَذَا الدُّعَاءِ عَلَى هَذَا الْوَصْفِ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا مِنْ ثَوَابِ مَا كَسَبُوا فِي الدُّنْيَا وَ فِي الْآخِرَةِ.
And among them is one who is saying, ‘Our Lord! Grant us good in the world – its good things, and good in the Hereafter – from the Bounties of its Gardens, and Save us from the Punishment of the Fire’ [2:201] – Save us from the Punishment of the Fire, and they, by Allah-azwj, are the Momineen being in His-azwj obedience, and keeping aside from disobeying Him-azwj, Those, – the ones who supplicate with this supplication, upon this description, for them is a share from what they are earning; – from the Rewards what they earned in the world and in the Hereafter.
وَ اللَّهُ سَرِيعُ الْحِسابِ لِأَنَّهُ لَا يَشْغَلُهُ شَأْنٌ عَنْ شَأْنٍ، وَ لَا مُحَاسَبَةُ أَحَدٍ مِنْ مُحَاسَبَةِ آخَرَ، فَإِذَا حَاسَبَ وَاحِداً فَهُوَ فِي تِلْكَ الْحَالِ مُحَاسِبٌ لِلْكُلِّ، يُتِمُّ حِسَابَ الْكُلَّ بِتَمَامِ حِسَابِ وَاحِدٍ، وَ هُوَ كَقَوْلِهِ ما خَلْقُكُمْ وَ لا بَعْثُكُمْ إِلَّا كَنَفْسٍ واحِدَةٍ لَا يَشْغَلُهُ خَلْقُ وَاحِدٍ عَنْ خَلْقِ آخَرَ [وَ لَا بَعْثُ وَاحِدٍ عَنْ بَعْثِ آخَرَ].
And Allah is Swift in the Reckoning [2:202] – because He-azwj does not get too pre-occupied by one affair from another, nor with the Reckoning of anyone from the Reckoning of anyone (else). So when He-azwj Reckons one, So He-azwj, during that state, is Reckoning for all. He-azwj would Complete the Reckoning of all by completion of the Reckoning of one, and it is like His-azwj Words: He did not Create you all nor would He Resurrect you except like one soul [31:28]. The Creation of one does not pre-occupy Him-azwj from Creation of another – nor would the Resurrection of one (pre-occupy Him-azwj) from the Resurrection of another’.