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

(Translated by Hub-e-Ali^-asws Team)

تفسير الإمام العسكري (عليه السلام)

TAFSEER OF IMAM AL-ASKARI^-asws

[مقدمة الكتاب‏]

PREFACE OF THE BOOK

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ و صلى الله على سيدنا محمد و آله [الطاهرين‏] و سلّم تسليما كثيرا.

In the Name of Allah^-azwj the Beneficent, the Merciful. The Praise is for Allah^-azwj, Lord^-azwj of the worlds, and Salawat be upon our Master Muhammad^-saww and his^-saww Progeny^-asws, the Purified, and Greetings be with abundant greetings.

[أما بعد] قَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ دَقَّاقٍ: حَدَّثَنِي الشَّيْخَانِ الْفَقِيهَانِ: أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَاذَانَ وَ أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ أَحْمَدَ بْنِ عَلِيٍّ الْقُمِّيُّ (ره) قَالا: حَدَّثَنَا الشَّيْخُ الْفَقِيهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ الْقُمِّيُّ (ره) قَالَ: أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ الْقَاسِمِ الْمُفَسِّرُ الْأَسْتَرْآبَاذِيُّ الْخَطِيبُ (ره) قَالَ: حَدَّثَنِي أَبُو يَعْقُوبَ يُوسُفُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ وَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ سَيَّارٍوَ كَانَا مِنَ الشِّيعَةِ الْإِمَامِيَّةِ قَالا

As for after this – Muhammad Bin Ali Bin Muhammad Bin Ja’far Bin Daqaq said, ‘It was narrated to me by the two jurist Sheykhs, Abu Al Hassan Muhammad Bin Ahmad Bin Ali Bin Al Hassan Bin Shazan, and Abu Muhammad Ja’far Bin Ahmad Bin Ali Al Qummy who both said, ‘It was narrated to us by the jurist Sheyksh Abu Ja’far Muhammad Bin Ali Bin Al Husayn Bin Musa Bin Babuwayh Al Qummy who said, ‘It was informed to us by Al Hassan Muhammad Bin Al Qasim Al Mufassir Al Astarabady Al Khateeb who said, ‘It was narrated to me by Abu Yaqoub Yusuf Bin Muhammad Bin Ziyad and Abu Al Hassan Ali Bin Muhammad Bin Sayyar, and he was from the Imamite Shias, they both said –

كَانَ أَبَوَانَا إِمَامِيَّيْنِ، وَ كَانَتِ الزَّيْدِيَّةُ هُمُ الْغَالِبُونَ بِأَسْتَرْآبَاذَ، وَ كُنَّا فِي إِمَارَةِ الْحَسَنِ بْنِ زَيْدٍ الْعَلَوِيُّ الْمُلَقَّبُ بِالدَّاعِي إِلَى الْحَقِّ إِمَامُ الزَّيْدِيَّةِ، وَ كَانَ‏ كَثِيرَ الْإِصْغَاءِ إِلَيْهِمْ، يَقْتُلُ النَّاسَ بِسِعَايَاتِهِمْ، فَخَشِينَا عَلَى أَنْفُسِنَا، فَخَرَجْنَا بِأَهْلِينَا إِلَى حَضْرَةِ الْإِمَامِ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ أَبِي الْقَائِمِ ع، فَأَنْزَلْنَا عِيَالاتِنَا فِي بَعْضِ الْخَانَاتِ، ثُمَّ اسْتَأْذَنَّا عَلَى الْإِمَامِ الْحَسَنِ بْنِ عَلِيٍّ ع

It was so that our fathers were two prayer leaders, and they were Zaydiites. They were overcome by Astarabady, and we were in a building of Al-Hassan Bin Zayd the Alawite, teknonymed as ‘The caller to the truth’, a prayer leader of the Zaydiites. He used to listen a lot to the spies (sent) to them, killing the people by their information. So we feared upon ourselves, and we went out along with our families to the presence of the Imam Abu Muhammad Al-Hassan^-asws Bin Ali^-asws Bin Muhammad^-asws, father^-asws of Al-Qaim^-asws. We lodged our dependants in one of the hostels. Then we sought permission to (see) the Imam Al-Hassan^-asws Bin Ali^-asws.

فَلَمَّا رَآنَا قَالَ: مَرْحَباً بِالْآوِينَ إِلَيْنَا، الْمُلْتَجِئِينَ إِلَى كَنَفِنَا، قَدْ تَقَبَّلَ اللَّهُ تَعَالَى سَعْيَكُمَا، وَ آمَنَ رَوْعَكُمَا وَ كَفَاكُمَا أَعْدَاءَكُمَا، فَانْصَرِفَا آمِنِينَ عَلَى أَنْفُسِكُمَا وَ أَمْوَالِكُمَا.

So when he^-asws saw us, he^-asws said: ‘Welcome to the ones seeking shelter to us^-asws, the ones who have come to our^-asws care. Allah^-azwj the Exalted has Accepted both your strivings and Secured your fears and Sufficed you from your enemies. So (now you can) leave in safety upon yourselves and your wealth’.

فَعَجِبْنَا مِنْ قَوْلِهِ ذَلِكَ لَنَا، مَعَ أَنَّا لَمْ نَشُكَّ فِي صِدْقِ مَقَالِهِ.

So we were astounded from that speech of his^-asws to us, along with that we did not doubt in the truthfulness of his^-asws speech.

فَقُلْنَا: فَمَا ذَا تَأْمُرُنَا أَيُّهَا الْإِمَامُ أَنْ نَصْنَعَ فِي طَرِيقِنَا- إِلَى أَنْ نَنْتَهِيَ إِلَى بَلَدٍ خَرَجْنَا مِنْ هُنَاكَ، وَ كَيْفَ نَدْخُلُ ذَلِكَ الْبَلَدَ وَ مِنْهُ هَرَبْنَا، وَ طَلَبُ سُلْطَانِ الْبَلَدِ لَنَا حَثِيثٌ وَ وَعِيدُهُ إِيَّانَا شَدِيدٌ!

So we said, ‘So what is that you^-asws are ordering us, O Imam^-asws, that we should go in our way, until we end up to the city we came out from there? And how can we enter that city and we have led from it, and the ruler of the city is seeking us vigorously and he has threatened us harshly!’

فَقَالَ ع: خَلِّفَا عَلَيَّ وَلَدَيْكُمَا هَذَيْنِ- لِأُفِيدَهُمَا الْعِلْمَ الَّذِي يُشَرِّفُهُمَا اللَّهُ تَعَالَى بِهِ، ثُمَّ لَا تَحْفَلَا بِالسُّعَاةِ، وَ لَا بِوَعِيدِ الْمَسْعِيِّ إِلَيْهِ، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ (يَقْصِمُ السُّعَاةَ) وَ يُلْجِئُهُمْ إِلَى شَفَاعَتِكُمْ فِيهِمْ عِنْدَ مَنْ قَدْ هَرَبْتُمْ مِنْهُ.

So he^-asws said: ‘Leave behind these two boys of yours so I^-asws can benefit them with the knowledge which Allah^-azwj the Exalted would Ennoble them with, then they will neither care about the informants nor about the menace of the quest (of the ruling authority), for Allah^-azwj Mighty and Majestic will Break the informants and would Make them come to your intercession regarding them in the presence of the one they have fled from’.

قَالَ أَبُو يَعْقُوبَ وَ أَبُو الْحَسَنِ: فَأْتَمَرَا لِمَا أُمِرَا، وَ [قَدْ] خَرَجَا وَ خَلَّفَانَا هُنَاكَ، وَ كُنَّا نَخْتَلِفُ إِلَيْهِ، فَيَتَلَقَّانَا بِبِرِّ الْآبَاءِ وَ ذَوِي الْأَرْحَامِ الْمَاسَّةِ.

Abu Ayyub and Abu Al-Hassan said, ‘So they (our fathers) implemented what they had been ordered with and they went out and left us behind over there, and we remained behind with him^-asws, and he^-asws treated us with the righteousness of the fathers and the ones with close relationships.

فَقَالَ لَنَا ذَاتَ يَوْمٍ: إِذَا أَتَاكُمَا خَبَرُ كِفَايَةِ اللَّهِ عَزَّ وَ جَلَّ أَبَوَيْكُمَا وَ إِخْزَائِهِ أَعْدَاءَهُمَا وَ صِدْقِ وَعْدِي إِيَّاهُمَا، جَعَلْتُ مِنْ شُكْرِ اللَّهِ عَزَّ وَ جَلَّ أَنْ أُفِيدَكُمَا تَفْسِيرَ الْقُرْآنِ مُشْتَمِلًا عَلَى بَعْضِ أَخْبَارِ آلِ مُحَمَّدٍ ص فَيُعَظِّمُ اللَّهُ تَعَالَى بِذَلِكَ شَأْنَكُمَا.

One day he^-asws said to us: ‘When there comes to you news of the Sufficing of Allah^-azwj Mighty and Majestic of your fathers and the humiliation of their enemies, and the truthfulness of my^-asws promise to them, then give thanks to Allah^-azwj Mighty and Majestic that I^-asws should benefit you both with the Tafseer of the Quran, inclusive of some of the Ahadeeth of the Progeny^-asws of Muhammad^-saww, so Allah^-azwj the Exalted would Enhance your reputations by that’.

قَالا: فَفَرِحْنَا وَ قُلْنَا: يَا ابْنَ رَسُولِ اللَّهِ فَإِذًا نَأْتِي (عَلَى جَمِيعِ) عُلُومِ الْقُرْآنِ وَ مَعَانِيهِ قَالَ ع: كَلَّا، إِنَّ الصَّادِقَ ع عَلَّمَ- مَا أُرِيدُ أَنْ أُعَلِّمَكُمَا- بَعْضَ أَصْحَابِهِ فَفَرِحَ بِذَلِكَ، وَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ ص قَدْ جَمَعْتَ عِلْمَ الْقُرْآنِ كُلَّهُ

They said, ‘So we were joyful and we said, ‘O son^-asws of Rasool-Allah^-saww! So then we would be given the entirety of the knowledge of the Quran and its meanings?’ He^-asws said: ‘Never! What I^-asws intend to teach you two is what Al-Sadiq^-asws said to one of his^-asws companions, and he was happy with that, and he said, ‘O son^-asws of Rasool-Allah^-saww! So I have collected the knowledge of the Quran, all of it?’

فَقَالَ ع: قَدْ جَمَعْتُ خَيْراً كَثِيراً، وَ أُوتِيتُ فَضْلًا وَاسِعاً، لَكِنَّهُ مَعَ ذَلِكَ أَقَلُّ قَلِيلٍ [مِنْ‏] أَجْزَاءِ عِلْمِ الْقُرْآنِ، إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «قُلْ لَوْ كانَ الْبَحْرُ مِداداً لِكَلِماتِ رَبِّي- لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِماتُ رَبِّي وَ لَوْ جِئْنا بِمِثْلِهِ مَدَداً»

So he^-asws said: ‘You have collected a lot of good, and have been given extensive Grace, but that is the least of the little from the parts of the knowledge of the Quran. Allah^-azwj Mighty and Majestic is Saying: Say: If the sea was to be ink for the Words of my Lord, the sea would be depleted before the Words of my Lord are depleted, even if We were to bring the like of it as ink [18:109].

وَ يَقُولُ: «وَ لَوْ أَنَّ ما فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ- وَ الْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ- ما نَفِدَتْ كَلِماتُ اللَّهِ»

And He^-azwj is Saying: And even if whatever trees there are in the earth were pens, and the sea to be its ink from after it by seven seas, the Words of Allah would not be depleted [31:27]’.

وَ هَذَا عِلْمُ الْقُرْآنِ وَ مَعَانِيهِ، وَ مَا أَوْدَعَ مِنْ عَجَائِبِهِ، فَكَمْ‏ تَرَى مِقْدَارَ مَا أَخَذْتَهُ مِنْ جَمِيعِ هَذَا [الْقُرْآنِ‏] وَ لَكِنَّ الْقَدْرَ الَّذِي أَخَذْتَهُ، قَدْ فَضَّلَكَ اللَّهُ تَعَالَى بِهِ عَلَى كُلِّ مَنْ لَا يَعْلَمُ كَعِلْمِكَ، وَ لَا يَفْهَمُ كَفَهْمِكَ.

And this is the knowledge of the Quran and its meanings, and what is Deposited (within it) from its wonders. So how much do you see the measurement of what you would be taking from the entirety of this Quran? But, the worth of that which you would be taking is what Allah^-azwj the Exalted would have Graced with upon everyone who does not know like your knowledge, nor does he understand like your understanding’.

قَالا: فَلَمْ نَبْرَحْ مِنْ عِنْدِهِ حَتَّى جَاءَنَا فَيْجٌ‏ قَاصِدٌ مِنْ عِنْدِ أَبَوَيْنَا بِكِتَابٍ يُذْكَرُ فِيهِ أَنَّ الْحَسَنَ بْنَ زَيْدٍ الْعَلَوِيَّ قَتَلَ رَجُلًا بِسِعَايَةِ أُولَئِكَ الزَّيْدِيَّةِ، وَ اسْتَصْفَى مَالَهُ‏

They both said, ‘So we had not moved from his^-asws presence until there came to us a messenger with a letter from our fathers. They mentioned therein that Al-Hassan Bin Zayd the Alawiite killed a man by the information of those Zaydiites, and confiscated his wealth.

ثُمَّ أَتَتْهُ‏ الْكُتُبُ مِنَ النَّوَاحِي وَ الْأَقْطَارِ- الْمُشْتَمِلَةِ عَلَى خُطُوطِ الزَّيْدِيَّةِ بِالْعَذْلِ‏ الشَّدِيدِ، وَ التَّوْبِيخِ الْعَظِيمِ يُذْكَرُ فِيهَا أَنَّ ذَلِكَ الْمَقْتُولَ- كَانَ مِنْ أَفْضَلِ زَيْدِيٍّ عَلَى ظَهْرِ الْأَرْضِ، وَ أَنَّ السُّعَاةَ قَصَدُوهُ لِفَضْلِهِ وَ ثَرْوَتِهِ. فَتَنَكَّرَ لَهُمْ، وَ أَمَرَ بِقَطْعِ آنَافِهِمْ وَ آذَانِهِمْ، وَ أَنَّ بَعْضَهُمْ قَدْ مُثِّلَ بِهِ لِذَلِكَ‏ وَ آخَرِينَ قَدْ هَرَبُوا.

Then there came to him^-asws the letter from the surrounding areas and the outskirts, inclusive of the letters of the Zaydiites with the harsh accusations (against them), and the great rebukes in these, that, that killed one was from the best of the Zaydiites upon the surface of the earth, and that the informant has aimed him for his bounty and fortune. So he reneged to them and ordered with the cutting off of their noses and their limbs, and that some of them had been made an example of for that and others had fled.

وَ أَنَّ الْعَلَوِيَّ نَدِمَ وَ اسْتَغْفَرَ، وَ تَصَدَّقَ بِالْأَمْوَالِ الْجَلِيلَةِ- بَعْدَ أَنْ رَدَّ أَمْوَالَ ذَلِكَ الْمَقْتُولِ عَلَى وَرَثَتِهِ، وَ بَذَلَ لَهُمْ أَضْعَافَ دِيَةِ [وَلِيِّهِمْ‏] الْمَقْتُولِ وَ اسْتَحَلَّهُمْ. فَقَالُوا: أَمَّا الدِّيَةُ فَقَدْ أَحْلَلْنَاكَ مِنْهَا، وَ أَمَّا الدَّمُ فَلَيْسَ إِلَيْنَا إِنَّمَا هُوَ إِلَى الْمَقْتُولِ، وَ اللَّهُ الْحَاكِمُ. وَ أَنَّ الْعَلَوِيَّ نَذَرَ لِلَّهِ عَزَّ وَ جَلَّ أَنْ لَا يَعْرِضَ لِلنَّاسِ فِي مَذَاهِبِهِمْ.

And that the Alawiite regretted and sought forgiveness, and gave in charity with the abundant wealth afterwards having returned that wealth of the killed one to his inheritors, and extended to them doubt wergild (to the guardian) of the killed one and released them. So they said, ‘As for the wergild, so we are released from it, and as for the blood (retaliation), it isn’t for us. But rather, it is up to the killed one (his guardian), and Allah^-azwj is the Judge’. And the Alawiite vowed a vow to Allah^-azwj Mighty and Majestic that he would not be objecting to the people in their doctrines.

وَ فِي كِتَابِ أَبَوَيْهِمَا: أَنَّ الدَّاعِيَ إِلَى الْحَقِّ «الْحَسَنَ بْنَ زَيْدٍ» قَدْ أَرْسَلَ إِلَيْنَا بِبَعْضِ ثِقَاتِهِ بِكِتَابِهِ وَ خَاتَمِهِ وَ أَمَانِهِ، وَ ضَمِنَ لَنَا رَدَّ أَمْوَالِنَا وَ جَبْرَ النَّقْصِ الَّذِي لَحِقَنَا فِيهَا وَ أَنَّا صَائِرَانِ إِلَى الْبَلَدِ، وَ مُتَنَجِّزَانِ مَا وَعَدَنَا.

And in the letter of their fathers was – ‘The caller to the truth (Al-Hassan Bin Zayd) has sent to us, with one of his trustworthy ones with a letter and his seal, and his deed of (our) security, and guaranteeing to us the return of our wealth, and make up for the losses we faced with regards to it, and we are going to the city and are confident of what has been promised to us’.

فَقَالَ الْإِمَامُ ع: إِنَّ وَعْدَ اللَّهِ حَقٌّ* فَلَمَّا كَانَ الْيَوْمُ الْعَاشِرُ جَاءَنَا كِتَابُ أَبَوَيْنَا: أَنَ‏ الدَّاعِيَ إِلَى الْحَقِّ قَدْ وَفَى لَنَا بِجَمِيعِ عِدَاتِهِ، وَ أَمَرَنَا بِمُلَازَمَةِ الْإِمَامِ الْعَظِيمِ الْبَرَكَةِ، الصَّادِقِ الْوَعْدِ.

So the Imam^-asws said: ‘Indeed! Allah’s Promise is True [10:55]’. So when it was the tenth day, there came to us the letter of our fathers (stating), ‘The caller to the truth (Hassan Bin Zayd) has fulfilled for us with the entirety of his promises’. And they both instructed us with serving the Imam^-asws, the magnificent, the Blessed, the truthful of the promise.

فَلَمَّا سَمِعَ الْإِمَامُ ع [بِهَذَا] قَالَ: هَذَا حِينَ إِنْجَازِي مَا وَعَدْتُكُمَا مِنْ تَفْسِيرِ الْقُرْآنِ، ثُمَّ قَالَ ع [قَدْ] وَظَّفْتُ لَكُمَا كُلَّ يَوْمٍ شَيْئاً مِنْهُ تَكْتُبَانِهِ، فَالْزَمَانِي وَ وَاظِبَا عَلَيَّ يُوَفِّرِ اللَّهُ تَعَالَى مِنَ السَّعَادَةِ حُظُوظَكُمَا.

So when the Imam^-asws heard of this, he^-asws said: ‘This is where I^-asws shall accomplish what I^-asws promised you both of the Tafseer of the Quran’. Then he^-asws said: ‘I^-asws would be keeping aside something for you every day from it, for you to write it down. Therefore, necessitate yourselves to me^-asws and be diligent upon me^-asws, Allah^-azwj the Exalted would Provide from the happiness of your fortune’.

فَأَوَّلُ مَا أَمْلَى عَلَيْنَا أَحَادِيثُ فِي فَضْلِ الْقُرْآنِ وَ أَهْلِهِ، ثُمَّ أَمْلَى عَلَيْنَا التَّفْسِيرَ بَعْدَ ذَلِكَ، فَكَتَبْنَا فِي مُدَّةِ مُقَامِنَا عِنْدَهُ، وَ ذَلِكَ سَبْعُ سِنِينَ، نَكْتُبُ فِي كُلِّ يَوْمٍ مِنْهُ مِقْدَارَ مَا نَنْشَطُ لَهُ. فَكَانَ أَوَّلُ مَا أَمْلَى عَلَيْنَا وَ كَتَبْنَاهُ

So the first of what he^-asws dictated to us were certain Ahadeeth regarding the merits of the Quran and its people. Then he^-asws dictated upon us the Tafseer after that. So we wrote this in duration of our stay in his^-asws presence, and that was seven years. We used to write during every day, a measurement of what we were earnest to him^-asws.

تفسير الإمام العسكري (عليه السلام)

TAFSEER OF IMAM AL ASKARI^-asws

[فضل القرآن‏]

Merits of the Quran

[قَالَ الْإِمَامُ ع:].

The Imam^-asws said: –

1 حَدَّثَنِي أَبِي عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ مُوسَى، عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ، عَنْ أَبِيهِ الْبَاقِرِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ سَيِّدِ الْمُسْتَشْهَدِينَ عَنْ أَبِيهِ أَمِيرِ الْمُؤْمِنِينَ وَ سَيِّدِ الْوَصِيِّينَ، وَ خَلِيفَةِ رَسُولِ رَبِّ الْعَالَمِينَ، وَ فَارُوقِ الْأُمَّةِ، وَ بَابِ مَدِينَةِ الْحِكْمَةِ، وَ وَصِيِّ رَسُولِ الرَّحْمَةِ «عَلِيِّ بْنِ أَبِي طَالِبٍ» ص عَنْ رَسُولِ رَبِّ الْعَالَمِينَ، وَ سَيِّدِ الْمُرْسَلِينَ، وَ قَائِدِ الْغُرِّ الْمُحَجَّلِينَ وَ الْمَخْصُوصِ بِأَشْرَفِ الشَّفَاعَاتِ فِي يَوْمِ الدِّينِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَجْمَعِينَ

S 1 – It was narrated to me^-asws by my^-asws father^-asws Ali^-asws Bin Muhammad^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Musa^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws, the truthful, from his^-asws father^-asws the expounder (of knowledge) Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, adornment of the worshippers, from his^-asws father^-asws Al-Husayn^-asws Bin Ali^-asws, chief of the martyred ones, from his^-asws father^-asws Amir Al-Momineen^-asws, and chief of the successors^-as, and Caliph of the Rasool^-saww of the Lord^-azwj of the worlds, and differentiator (between the truth and the falsehood) of the community, and door of the city of wisdom, and successor^-asws of the Rasool^-saww of mercy, Ali^-asws Bin Abu Talib^-asws, from Rasool^-saww of the Lord^-azwj of the worlds, and chief of the Mursils^-as, and guide of the resplendent, and the one particularised with the nobility of the intercession during the Day of Reckoning, may the Salawat of Allah^-azwj be upon him^-saww and his^-asws entire Progeny^-asws.

قَالَ: حَمَلَةُ الْقُرْآنِ الْمَخْصُوصُونَ بِرَحْمَةِ اللَّهِ، الْمُلَبَّسُونَ نُورَ اللَّهِ، الْمُعَلَّمُونَ‏ كَلَامَ اللَّهِ، الْمُقَرَّبُونَ عِنْدَ اللَّهِ، مَنْ وَالاهُمْ فَقَدْ وَالَى اللَّهَ، وَ مَنْ عَادَاهُمْ فَقَدْ عَادَى اللَّهَ وَ يَدْفَعُ‏ اللَّهُ عَنْ مُسْتَمِعِ الْقُرْآنِ بَلْوَى الدُّنْيَا، وَ عَنْ قَارِئِهِ بَلْوَى الْآخِرَةِ.

He^-saww said: ‘The bearers of the Quran are particularised with the Mercy of Allah^-azwj, clothed by the Light of Allah^-azwj, the teachers of the Speech of Allah^-azwj, the ones of proximity in the Presence of Allah^-azwj. The one who befriends them^-asws, so he has befriended Allah^-azwj, and the one who is inimical to them^-asws so he has been inimical to Allah^-azwj. And Allah^-azwj will Repel the scourges of the world from the intent listeners of the Quran, and the scourges of the Hereafter from its reciters.

وَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَسَامِعُ آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ- وَ هُوَ مُعْتَقِدٌ أَنَّ الْمُورِدَ لَهُ عَنِ اللَّهِ تَعَالَى: مُحَمَّدٌ، الصَّادِقُ فِي كُلِّ أَقْوَالِهِ، الْحَكِيمُ فِي كُلِّ أَفْعَالِهِ الْمُودِعُ مَا أَوْدَعَهُ اللَّهُ تَعَالَى: مِنْ عُلُومِهِ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً ع، الْمُعْتَقِدُ لِلِانْقِيَادِ لَهُ فِيمَا يَأْمُرُ وَ يَرْسُمُ- أَعْظَمُ أَجْراً مِنْ ثَبِيرِ ذَهَبٍ يَتَصَدَّقُ بِهِ- مَنْ لَا يَعْتَقِدُ هَذِهِ الْأُمُورَ بَلْ [تَكُونُ‏] صَدَقَتُهُ وَبَالًا عَلَيْهِ.

By the One^-azwj in Whose Hand is the soul of Muhammad^-saww! The listener of a Verse from the Book of Allah^-azwj Mighty and Majestic while he is of the belief that the provider to him from Allah^-azwj the Exalted, Muhammad^-saww, is the truthful in all of his^-saww words, the wise in all of his^-saww deeds, (and that) he^-saww deposited whatever Allah^-azwj had Deposited to him^-saww, to the Amir Al-Momineen, Ali^-asws, and believes in his^-asws obedience to him^-saww regarding whatever he^-saww instructed and enjoined, would have greater Recompense than a mountain of gold given in charity with it by the one who does not believe in these matters. But, his charity would (in fact) be a plague upon him.

وَ لَقَارِئُ آيَةٍ مِنْ كِتَابِ اللَّهِ مُعْتَقِداً لِهَذِهِ الْأُمُورِ- أَفْضَلُ مِمَّا دُونَ الْعَرْشِ إِلَى أَسْفَلِ التُّخُومِ‏ يَكُونُ لِمَنْ لَا يَعْتَقِدُ هَذَا الِاعْتِقَادَ، فَيَتَصَدَّقُ بِهِ، بَلْ ذَلِكَ كُلُّهُ وَبَالٌ عَلَى هَذَا الْمُتَصَدِّقِ بِهِ.

And for a reciter of a Verse from the Book of Allah^-azwj, believing in these matters, would be better than what is below the Throne up to the lowest end-point that can happen to be, than the one who does not believe in these beliefs, and he gives in charity with it. But that, all of it, would (in fact) be a plague upon this giver of charity with it’.

ثُمَّ قَالَ: أَ تَدْرُونَ مَتَى يَتَوَفَّرُ عَلَى هَذَا الْمُسْتَمِعِ- وَ هَذَا الْقَارِئِ هَذِهِ الْمَثُوبَاتُ الْعَظِيمَاتُ إِذَا لَمْ يَغُلَّ فِي الْقُرْآنِ [إِنَّهُ كَلَامٌ مَجِيدٌ] وَ لَمْ يَجْفُ عَنْهُ، وَ لَمْ يَسْتَأْكِلْ بِهِ وَ لَمْ يُرَاءِ بِهِ.

Then he^-asws said: ‘do you know when this would be available to this listener and this reciter, these magnificent Rewards? When he does not insert (anything) in the Quran, (it is a Glorious Quran), and does not dehydrate (take out anything) from it, and does not consume (the world) with it, and does not opine with it.

وَ قَالَ رَسُولُ اللَّهِ ص‏ عَلَيْكُمْ بِالْقُرْآنِ فَإِنَّهُ الشِّفَاءُ النَّافِعُ، وَ الدَّوَاءُ الْمُبَارَكُ [وَ] عِصْمَةٌ لِمَنْ تَمَسَّكَ بِهِ، وَ نَجَاةٌ لِمَنْ [اتَّبَعَهُ‏] تَبِعَهُ، لَا يَعْوَجُّ فَيُقَوَّمَ، وَ لَا يَزِيغُ فَيُشَعَّبَ‏ وَ لَا تَنْقَضِي‏ عَجَائِبُهُ، وَ لَا يَخْلُقُ عَلَى كَثْرَةِ الرَّدِّ.

And Rasool-Allah^-saww said: ‘Upon you all is to be with the Quran, for it is the beneficial healing, and a Blessed cure, and a protection for the one who attaches with it, and a salvation for the one who follows it. He will not be perverted, so he would be straight, and he will not be deviated, so he would remain (on the Straight Path), and its wonders will not expire, nor would it create numerous arguments’.

[وَ] اتْلُوهُ فَإِنَّ اللَّهَ يَأْجُرُكُمْ عَلَى تِلَاوَتِهِ- بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ، أَمَا إِنِّي لَا أَقُولُ: «الم»* عَشْرٌ، وَ لَكِنْ أَقُولُ «الْأَلِفُ» عَشْرٌ، وَ «اللَّامُ» عَشْرٌ، وَ «الْمِيمُ» عَشْرٌ.

And recite it, for Allah^-azwj Recompense you upon its recitation, with every letter, ten Good deeds. But, I^-asws am not saying (for) ‘Alif Laam Meem’, there would be ten, but I^-asws am saying: ‘(for reciting) the ‘Alif’ would be ten, and ‘(for) the ‘Laam’ would be ten, and (for) the ‘Meem’ would be ten.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: أَ تَدْرُونَ مَنِ الْمُتَمَسِّكُ- الَّذِي (بِتَمَسُّكِهِ يَنَالُ) هَذَا الشَّرَفَ الْعَظِيمَ هُوَ الَّذِي أَخَذَ الْقُرْآنَ وَ تَأْوِيلَهُ عَنَّا أَهْلَ الْبَيْتِ، أَوْ عَنْ وَسَائِطِنَا السُّفَرَاءِ عَنَّا إِلَى شِيعَتِنَا، لَا عَنْ آرَاءِ الْمُجَادِلِينَ وَ قِيَاسِ الْقَائِسِينَ.

Then Rasool-Allah^-saww said: ‘Are you knowing the one attached (to it), the one who, by his attachment, would be attaining these great nobilities? He is the one who takes the Quran and its explanation from us^-asws, the People^-asws of the Household, or from our^-asws intermediaries, the ambassadors from us^-asws to our^-asws Shias, not from an opinion of the arguers and the analogy of the analogists.

فَأَمَّا مَنْ قَالَ فِي الْقُرْآنِ بِرَأْيِهِ، فَإِنِ اتَّفَقَ لَهُ مُصَادَفَةُ صَوَابٍ، فَقَدْ جَهِلَ فِي أَخْذِهِ عَنْ غَيْرِ أَهْلِهِ، وَ كَانَ كَمَنْ سَلَكَ طَرِيقاً مَسْبَعاً مِنْ غَيْرِ حُفَّاظٍ يَحْفَظُونَهُ فَإِنِ اتَّفَقَتْ لَهُ السَّلَامَةُ، فَهُوَ لَا يَعْدَمُ مِنَ الْعُقَلَاءِ وَ الْفُضَلَاءِ الذَّمَّ [وَ الْعَذْلَ‏] وَ التَّوْبِيخَ

So, as for the one who says regarding the Quran by his opinion, and if he is correct in accordance with it by co-incidence, so he has been ignorant in taking it from other than its rightful ones (people^-asws), and he would be like the one who asks the way wherein are a lot of predatory wild animals, without a protector protecting him, and he arrives safely to it (his destination) by co-incidence, so he would not be left out of condemnation and the rebuke from the intellectuals and the virtuous ones.

وَ إِنِ اتَّفَقَ لَهُ افْتِرَاسُ السَّبُعِ [لَهُ‏] فَقَدْ جَمَعَ إِلَى هَلَاكِهِ سُقُوطَهُ عِنْدَ الْخَيِّرِينَ الْفَاضِلِينَ وَ عِنْدَ الْعَوَامِّ الْجَاهِلِينَ.

And if, by co-incidence the predatory wild animals do devour him, so he would have been led to his destruction by his silence in the presence of the good people, the virtuous ones, and in the presence of the ignorant general populace (for not having asked the right way).

وَ إِنْ أَخْطَأَ الْقَائِلُ فِي الْقُرْآنِ بِرَأْيِهِ فَقَدْ تَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ، وَ كَانَ مَثَلُهُ كَمَثَلِ مَنْ رَكِبَ بَحْراً هَائِجاً بِلَا مَلَّاحٍ، وَ لَا سَفِينَةٍ صَحِيحَةٍ، لَا يَسْمَعُ بِهَلَاكِهِ أَحَدٌ إِلَّا قَالَ: هُوَ أَهْلٌ لِمَا لَحِقَهُ، وَ مُسْتَحِقٌّ لِمَا أَصَابَهُ.

And if the speaker errs in the Quran by his opinion, so he has assured his seat from the Fire, and his example would be like an example of the one who sails the rough sea without a navigator, and not having a correct ship. No one would hear of his destruction except he would say, ‘He was deserving of his destruction and deserving of what hit him’’.

وَ قَالَ ص‏ مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدٍ بَعْدَ الْإِيمَانِ بِاللَّهِ- أَفْضَلَ مِنَ الْعِلْمِ بِكِتَابِ اللَّهِ وَ الْمَعْرِفَةِ بِتَأْوِيلِهِ. وَ مَنْ جَعَلَ اللَّهُ لَهُ فِي ذَلِكَ حَظّاً، ثُمَّ ظَنَّ أَنَّ أَحَداً- لَمْ يُفْعَلْ بِهِ مَا فُعِلَ بِهِ- قَدْ فَضَلَ عَلَيْهِ فَقَدْ حَقَّرَ (نِعَمَ اللَّهِ) عَلَيْهِ‏.

And he^-asws said: ‘Allah^-azwj Mighty and Majestic did not Favour upon a servant after Eman in Allah^-azwj, anything more superior than the knowledge of the Book of Allah^-azwj and the understanding of its explanation. And the one for whom Allah^-azwj Makes a share to be in that, then he thinks that anyone (else) – who has not been Dealt with what he has been Dealt with – has superiority over him, so he has belittled the Bounty of Allah^-azwj upon him’.

[فضل العالم بتأويل القرآن و العالم برحمته‏]

Preferring the knowledgeable one^-asws with the explanation of the Quran, and the learning by his^-asws mercy

2 وَ قَالَ رَسُولُ اللَّهِ ص‏ فِي قَوْلِهِ تَعَالَى: «يا أَيُّهَا النَّاسُ قَدْ جاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ- وَ شِفاءٌ لِما فِي الصُّدُورِ وَ هُدىً وَ رَحْمَةٌ لِلْمُؤْمِنِينَ- قُلْ بِفَضْلِ اللَّهِ وَ بِرَحْمَتِهِ فَبِذلِكَ فَلْيَفْرَحُوا- هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ»

S 2 – And Rasool-Allah^-saww said regarding the Words of the Exalted: O you people! There has come to you an Advice from your Lord and a Healing for what is in the chests, and a Guidance and a Mercy for the Momineen [10:57] Say: ‘(It is) by the Grace of Allah and by His Mercy’ – so with that, let them be rejoicing; it is better than what which they are amassing [10:57]’.

قَالَ رَسُولُ اللَّهِ ص: «فَضْلُ اللَّهِ عَزَّ وَ جَلَّ» الْقُرْآنُ وَ الْعِلْمُ بِتَأْوِيلِهِ «وَ رَحْمَتُهُ» تَوْفِيقُهُ لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ مُعَادَاةُ أَعْدَائِهِمْ.

Rasool-Allah^-saww said: ‘The Grace of Allah^-azwj Mighty and Majestic is the Quran and the knowledge of its explanation, and His^-azwj Mercy is His^-azwj Giving inclination to the Wilayah of Muhammad^-saww and his^-saww goodly Progeny^-asws, and the enmity of their^-asws enemies.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ كَيْفَ لَا يَكُونُ ذَلِكَ خَيْراً مِمَّا يَجْمَعُونَ، وَ هُوَ ثَمَنُ الْجَنَّةِ وَ نَعِيمُهَا، فَإِنَّهُ يُكْتَسَبُ بِهَا رِضْوَانُ اللَّهِ تَعَالَى- الَّذِي هُوَ أَفْضَلُ مِنَ الْجَنَّةِ وَ يُسْتَحَقُّ بِهَا الْكَوْنُ بِحَضْرَةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِي هُوَ أَفْضَلُ مِنَ الْجَنَّةِ. [وَ] إِنَّ مُحَمَّداً وَ آلَهُ الطَّيِّبِينَ أَشْرَفُ زِينَةٍ فِي‏ الْجِنَانِ.

Then Rasool-Allah^-saww said: ‘And how can that not happen to be better than what they are amassing, and it is the price of the Paradise and its Bounties? So the one who earns by it the Pleasure of Allah^-azwj the Exalted, which is superior than the Paradise (itself), and he would be deserving of it, the existing (living) in the presence of Muhammad^-saww and his^-saww goodly Progeny^-asws, which is superior than the Paradise (itself), and that Muhammad^-saww and his^-saww goodly Progeny^-asws are the most noble adornment in the Gardens’.

ثُمَّ قَالَ ص: يَرْفَعُ اللَّهُ بِهَذَا الْقُرْآنِ وَ الْعِلْمِ بِتَأْوِيلِهِ، وَ بِمُوَالاتِنَا أَهْلَ الْبَيْتِ وَ التَّبَرِّي مِنْ أَعْدَائِنَا أَقْوَاماً، فَيَجْعَلُهُمْ‏ فِي الْخَيْرِ قَادَةً، تُقَصُ‏ آثَارُهُمْ، وَ تُرْمَقُ أَعْمَالُهُمْ وَ يُقْتَدَى بِفِعَالِهِمْ،

Then he^-asws said: ‘Allah^-azwj would Raise a people by this Quran and the knowledge of its explanation, and with our^-asws Wilayah, the People^-asws of the Household, and the disavowing from our^-asws enemies, so He^-azwj would Make them to be among the best of the leaders, pursuing their^-asws tracks and following their^-asws deeds.

وَ تَرْغَبُ الْمَلَائِكَةُ فِي خُلَّتِهِمْ، وَ بِأَجْنِحَتِهَا تَمْسَحُهُمْ‏، وَ فِي صَلَوَاتِهَا [تُبَارِكُ عَلَيْهِمْ، وَ] تَسْتَغْفِرُ لَهُمْ [حَتَّى‏] كُلُّ رَطْبٍ وَ يَابِسٍ [يَسْتَغْفِرُ لَهُمْ‏] حَتَّى حِيتَانُ الْبَحْرِ وَ هَوَامُّهُ [سِبَاعُ الطَّيْرِ] وَ سِبَاعُ الْبَرِّ وَ أَنْعَامُهُ، وَ السَّمَاءُ وَ نُجُومُهَا.

And the Angels would be wishing to be in their isolation, and they would be touching them with their wings, and during their (sending) Salawat, they (Angels) would send Blessings upon them and seek Forgiveness for them, to the extent of every wet and dry (thing) would seek Forgiveness for them, even the fishes of the sea and its vermin, the predators of the birds and the predators of the land and its beasts, and the sky and its stars’.

[آداب قراءة القرآن‏]

Etiquettes of reciting the Quran

3 ثُمَّ قَالَ الْحَسَنُ أَبُو مُحَمَّدٍ الْإِمَامُ ع‏ أَمَّا قَوْلُهُ الَّذِي نَدَبَكَ [اللَّهُ‏] إِلَيْهِ، وَ أَمَرَكَ بِهِ عِنْدَ قِرَاءَةِ الْقُرْآنِ: «أَعُوذُ بِاللَّهِ [السَّمِيعِ الْعَلِيمِ‏] مِنَ الشَّيْطَانِ الرَّجِيمِ»

S 3 – Then Al-Hassan^-asws, Abu Muhammad^-asws, the Imam^-asws said: ‘As for His^-azwj Words which Allah^-azwj Assigned to and Commanded with at (the commencement) of recitation of the Quran is, ‘I seek Refuge with Allah^-azwj, the Hearing, the Knowing, from the Pelted Satan^-la’.

فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: إِنَّ قَوْلَهُ: «أَعُوذُ بِاللَّهِ» أَيْ أَمْتَنِعُ بِاللَّهِ، «السَّمِيعِ» لِمَقَالِ الْأَخْيَارِ وَ الْأَشْرَارِ وَ لِكُلِّ الْمَسْمُوعَاتِ مِنَ الْإِعْلَانِ وَ الْإِسْرَارِ «الْعَلِيمِ» بِأَفْعَالِ الْأَبْرَارِ وَ الْفُجَّارِ، وَ بِكُلِّ شَيْ‏ءٍ مَا كَانَ وَ مَا يَكُونُ [وَ مَا لَا يَكُونُ‏] أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ‏

So Amir Al-Momineen^-asws said: ‘His words, ‘I seek Refuge with Allah^-azwj – i.e., I am abstaining with Allah^-azwj; ‘the Hearing’ – of the speeches of the good ones and the evil ones and for everything that can be heard from the (words) in public and secret; the ‘Knowing’ – of the deeds of the righteous ones and the immoral ones, and with everything what has already happened, and what would be happening (and what has not happened yet), that if it was to happen, how it would be happening.

«مِنَ الشَّيْطَانِ الرَّجِيمِ» (وَ الشَّيْطَانُ) هُوَ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ «الرَّجِيمُ» الْمَرْجُومُ بِاللَّعْنِ، الْمَطْرُودُ مِنْ بِقَاعِ الْخَيْرِ وَ الِاسْتِعَاذَةُ هِيَ [مِمَّا] مَا قَدْ أَمَرَ اللَّهُ بِهِ عِبَادَهُ- عِنْدَ قِرَاءَتِهِمُ الْقُرْآنَ، فَقَالَ: «فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ- إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى‏ رَبِّهِمْ يَتَوَكَّلُونَ- إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ»

‘From the Pelted Satan^-la’ – And the Satan^-la, he^-la is remote from every goodness, the one Pelted by the Curse, the Castaway from the good spots. And the seeking of the Refuge, it is from what Allah^-azwj has Commanded His^-azwj servants with, during their recitation of the Quran, so He^-azwj Said: So when you recite the Quran, then seek Refuge with Allah from the Pelted Satan [16:98] Surely there isn’t any authority for him over those who are believing and they are relying upon their Lord [16:99] But rather, his authority is over those who are befriending him and those who are associating with him [16:100].

وَ مَنْ تَأَدَّبَ بِأَدَبِ اللَّهِ عَزَّ وَ جَلَّ أَدَّاهُ إِلَى الْفَلَاحِ الدَّائِمِ، وَ مَنِ اسْتَوْصَى بِوَصِيَّةِ اللَّهِ كَانَ‏ لَهُ خَيْرُ الدَّارَيْنِ‏.

And the one who disciplines (himself) with the Education of Allah^-azwj Mighty and Majestic, He^-azwj would Enable him to achieve perpetual success; and the one who heeds the Advice of Allah^-azwj, would have for him the goodness of the two houses (world and Hereafter)’.

[سد الأبواب عن المسجد دون باب علي ع‏]

Closure of the doors from the Masjid other than the door of Ali^-asws

4أَ لَا أُنَبِّئُكُمْ بِبَعْضِ أَخْبَارِنَا قَالُوا: بَلَى يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ. قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمَّا بَنَى مَسْجِدَهُ بِالْمَدِينَةِ وَ أَشْرَعَ فِيهِ بَابَهُ، وَ أَشْرَعَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ (أَبْوَابَهُمْ) أَرَادَ اللَّهُ عَزَّ وَ جَلَّ إِبَانَةَ مُحَمَّدٍ وَ آلِهِ الْأَفْضَلِينَ بِالْفَضِيلَةِ، فَنَزَلَ جَبْرَئِيلُ ع عَنِ اللَّهِ تَعَالَى- بِأَنْ سُدُّوا الْأَبْوَابَ عَنْ مَسْجِدِ رَسُولِ اللَّهِ ص قَبْلَ أَنْ يَنْزِلَ بِكُمُ الْعَذَابُ.

S 4 – (He^-asws said): ‘Shall I^-asws inform you with one of our^-asws Ahadeeth?’ They said, ‘Yes, O son^-asws of Amir Al-Momineen^-asws!’. He^-asws said: ‘Rasool-Allah^-saww, when his^-saww Masjid had been built at Al-Medina and its door was set facing it, and the Muhajirs (Emigrants) and the Ansaar (Helpers) (also) had their doors set facing it, Allah^-azwj Mighty and Majestic Wanted to Manifest Muhammad^-saww and his^-saww Progeny^-asws as being superior with the merits. So Jibraeel^-as descended from the Presence of Allah^-azwj the Exalted, that ‘The doors should be closed from the Masjid of Rasool-Allah^-saww before the Punishment descends with you all!’

فَأَوَّلُ مَنْ بَعَثَ إِلَيْهِ رَسُولُ اللَّهِ ص يَأْمُرُهُ بِسَدِّ الْأَبْوَابِ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ فَقَالَ: سَمْعاً وَ طَاعَةً لِلَّهِ وَ لِرَسُولِهِ، وَ كَانَ الرَّسُولُ مُعَاذَ بْنَ جَبَلٍ.

So the first one whom Rasool-Allah^-saww sent for ordering him with the closure of the doors, was Al-Abbas Bin Abdul Muttalib. So he said, ‘I hear and am obedient to Allah^-azwj and His^-azwj Rasool^-saww’, and the messenger was Muaz Bin Jabal^-la.

ثُمَّ مَرَّ الْعَبَّاسُ بِفَاطِمَةَ ع فَرَآهَا قَاعِدَةً عَلَى بَابِهَا، وَ قَدْ أَقْعَدَتِ الْحَسَنَ وَ الْحُسَيْنَ ع، فَقَالَ لَهَا: مَا بَالُكِ قَاعِدَةً انْظُرُوا إِلَيْهَا كَأَنَّهَا لَبْوَةٌ بَيْنَ يَدَيْهَا جَرْوَاهَا تَظُنُّ أَنَّ رَسُولَ اللَّهِ ص يُخْرِجُ عَمَّهُ، وَ يُدْخِلُ ابْنَ عَمِّهِ.

Then Al-Abbas passed by (Syeda) Fatima^-asws and saw her^-asws to be seated at her^-asws door, and Al-Hassan^-asws and Al-Husayn^-asws were (also) seated. So he said to her^-asws, ‘What is the matter with you^-asws being seated looking at it (the Masjid) like a lioness and its cubs in front of it? Do you^-asws think that Rasool-Allah^-saww would throw out his^-saww uncle and will admit a son^-asws of his^-saww uncle^-as?’

فَمَرَّ بِهِمْ رَسُولُ اللَّهِ ص فَقَالَ لَهَا: مَا بَالُكِ قَاعِدَةً قَالَتْ: أَنْتَظِرُ أَمْرَ رَسُولِ اللَّهِ ص بِسَدِّ الْأَبْوَابِ. فَقَالَ لَهَا: إِنَّ اللَّهَ تَعَالَى أَمَرَهُمْ بِسَدِّ الْأَبْوَابِ، وَ اسْتَثْنَى مِنْهُمْ رَسُولَهُ وَ [إِنَّمَا] أَنْتُمْ نَفْسُ رَسُولِ اللَّهِ

So Rasool-Allah^-saww passed by them and he^-saww said to her^-asws: ‘What is the matter with you^-asws being seated (here)?’ She^-asws said: ‘I^-asws am awaiting the instructions of Rasool-Allah^-saww with the closure of the doors’. So he^-saww said to her^-asws: ‘Allah^-azwj the Exalted Commanded them (people) with the closure of the doors, and Excluded from them His^-azwj Rasool^-saww, and rather you^-asws are the soul of Rasool-Allah^-saww’.

ثُمَّ إِنَّ عُمَرَ بْنَ الْخَطَّابِ جَاءَ فَقَالَ: إِنِّي أُحِبُّ النَّظَرَ إِلَيْكَ يَا رَسُولَ اللَّهِ إِذَا مَرَرْتَ إِلَى مُصَلَّاكَ، فَأْذَنْ لِي فِي فُرْجَةٍ أَنْظُرْ إِلَيْكَ مِنْهَا! فَقَالَ ص: قَدْ أَبَى اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ. قَالَ: فَمِقْدَارَ مَا أَضَعُ عَلَيْهِ وَجْهِي. قَالَ: قَدْ أَبَى اللَّهُ ذَلِكَ. قَالَ: فَمِقْدَارَ مَا أَضَعُ [عَلَيْهِ‏] إِحْدَى عَيْنَيَّ. قَالَ: قَدْ أَبَى اللَّهُ ذَلِكَ، وَ لَوْ قُلْتَ: قَدْرَ طَرَفِ إِبْرَةٍ لَمْ آذَنْ لَكَ،

Then Umar Bin Al-Khattab came, and he said, ‘I love looking at you^-saww, O Rasool-Allah^-saww whenever I pass by your^-saww praying place, so allow me a hole, I can look at you^-saww from it!’ But he^-saww said: ‘Allah^-azwj Mighty and Majestic has Refused that’. He said, ‘So what about a measurement of what I can place my head upon it?’ He^-saww said: ‘Allah^-azwj has Refused that’. He said, ‘So (what about) a measurement of what I can place one of my eyes upon it’. He^-saww said: ‘Allah^-azwj has Refused that, and even if I you were to say, ‘An end point of a needle’, that would not be allowed for you.

وَ الَّذِي نَفْسِي‏ بِيَدِهِ مَا أَنَا أَخْرَجْتُكُمْ وَ لَا أَدْخَلْتُهُمْ، وَ لَكِنَّ اللَّهَ أَدْخَلَهُمْ وَ أَخْرَجَكُمْ.

By the One^-azwj in Whose Hand is my^-saww soul, it was not I^-saww who exited you all nor admitted them^-asws, but Allah^-azwj Exited you all and Admitted them^-asws’.

ثُمَّ قَالَ ص: لَا يَنْبَغِي لِأَحَدٍ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ* أَنْ يَبِيتَ فِي هَذَا الْمَسْجِدِ جُنُباً إِلَّا مُحَمَّدٌ وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْمُنْتَجَبُونَ مِنْ آلِهِمُ، الطَّيِّبُونَ مِنْ أَوْلَادِهِمْ.

Then he^-saww said: ‘It is not befitting for anyone who believes in Allah and the Last Day [9:99] that he spends the night in this Masjid with being in requirement of major ablution, but excluded are Muhammad^-saww, and Ali^-asws, and Fatima^-asws, and Al Hassan^-asws and Al Husayn^-asws, and the chosen ones^-asws from their^-asws Progeny^-asws, the goodly ones from their^-asws children’.

قَالَ ع: فَأَمَّا الْمُؤْمِنُونَ فَقَدْ رَضُوا وَ سَلَّمُوا، وَ أَمَّا الْمُنَافِقُونَ فَاغْتَاظُوا لِذَلِكَ وَ أَنِفُوا، وَ مَشَى بَعْضُهُمْ إِلَى بَعْضٍ يَقُولُونَ [فِيمَا بَيْنَهُمْ‏]: أَ لَا تَرَوْنَ مُحَمَّداً لَا يَزَالُ يَخُصُّ بِالْفَضَائِلِ ابْنَ عَمِّهِ لِيُخْرِجَنَا مِنْهَا صُفْراً وَ اللَّهِ لَئِنْ أَنْفَذْنَا لَهُ فِي حَيَاتِهِ لَنَأْبَيَنَ‏ عَلَيْهِ بَعْدَ وَفَاتِهِ!

He^-asws said: ‘So, as for the Momineen, so they were pleased and submitted, and as for the hypocrites, they were indignant to that and showed scorn, and they went to each other saying in what was among them, ‘Are you not seeing Muhammad^-saww not ceasing specialising his^-saww cousin with the merits and thrown us out from it with zero (worthless status). By Allah^-azwj! If we are enforced to him^-saww during his^-saww lifetime, we will turn against him^-asws after his^-saww expiry’.

وَ جَعَلَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ يُصْغِي إِلَى مَقَالَتِهِمْ، وَ يَغْضَبُ تَارَةً، وَ يَسْكُنُ أُخْرَى وَ يَقُولُ لَهُمْ: إِنَّ مُحَمَّداً ص لَمُتَأَلِّهٌ، فَإِيَّاكُمْ وَ مُكَاشَفَتَهُ، فَإِنَّ مَنْ كَاشَفَ الْمُتَأَلِّهَ انْقَلَبَ خَاسِئاً حَسِيراً، وَ يُنَغَّصُ عَلَيْهِ عَيْشُهُ وَ إِنَّ الْفَطِنَ اللَّبِيبَ مَنْ تَجَرَّعَ عَلَى الْغُصَّةِ لِيَنْتَهِزَ الْفُرْصَةَ.

And Abdullah Bin Abayy went to listen to their speeches, and sometimes he would be angry, and other (times) he would be calm, and he would be saying to them, ‘Muhammad^-saww is a lofty one, therefore beware of (trying to) remove him^-saww, for the one who (tries to) remove a lofty one would turn back in loss and fatigued, and life would become difficult upon him, and that the discerning, wise, is the one who swallows his anger to await the opportunity’.

فَبَيْنَا هُمْ كَذَلِكَ إِذْ طَلَعَ [عَلَيْهِمْ‏] رَجُلٌ مِنَ الْمُؤْمِنِينَ- يُقَالُ لَهُ زَيْدُ بْنُ أَرْقَمَ، فَقَالَ لَهُمْ: يَا أَعْدَاءَ اللَّهِ أَ بِاللَّهِ تُكَذِّبُونَ، وَ عَلَى رَسُولِهِ تَطْعَنُونَ وَ دِينِهِ‏ تَكِيدُونَ وَ اللَّهِ لَأُخْبِرَنَّ رَسُولَ اللَّهِ ص بِكُمْ.

So while they were like that when a man from the Momineen called Zayd Bin Arqam emerged upon them, and he said to them, ‘O servants of Allah^-azwj! Are you belying with Allah^-azwj and taunting upon His^-azwj Rasool^-saww and you are belying His^-azwj Religion? By Allah^-azwj I shall inform Rasool-Allah^-saww of you all’.

فَقَالَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ وَ الْجَمَاعَةُ: وَ اللَّهِ لَئِنْ أَخْبَرْتَهُ بِنَا لَنُكَذِّبَنَّكَ، وَ لَنَحْلِفَنَّ [لَهُ‏] فَإِنَّهُ إِذًا يُصَدِّقُنَا، ثُمَّ وَ اللَّهِ لَنُقِيمَنَّ عَلَيْكَ مَنْ يَشْهَدُ عَلَيْكَ عِنْدَهُ- بِمَا يُوجِبُ قَتْلَكَ أَوْ قَطْعَكَ أَوْ حَدَّكَ.

So Abdullah Bin Abayy and the group said, ‘By Allah^-azwj! If you inform him^-saww of us, we will belie you and we will swear an oath to him^-saww. Thus, when he^-saww would ratify us, then, by Allah^-azwj, we would establish upon you the one who would testify against you with what would Obligate killing you or cutting off (your limbs), or punish you’’.

[قَالَ ع:] فَأَتَى زَيْدٌ رَسُولَ اللَّهِ ص فَأَسَرَّ إِلَيْهِ- مَا كَانَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَيٍّ وَ أَصْحَابِهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ: (وَ لا تُطِعِ الْكافِرِينَ) الْمُجَاهِرِينَ‏ لَكَ يَا مُحَمَّدُ فِيمَا دَعَوْتَهُمْ إِلَيْهِ- مِنَ الْإِيمَانِ بِاللَّهِ، وَ الْمُوَالاةِ لَكَ وَ لِأَوْلِيَائِكَ وَ الْمُعَادَاةِ لِأَعْدَائِكَ.

He^-asws said: ‘So Zayd Bin Arqam came to Rasool-Allah^-saww and divulged to him^-saww whatever was from Abdullah Bin Abayy and his companions. So Allah^-azwj Mighty and Majestic Revealed: And be not compliant to the unbelievers [33:48], the ones outspoken to you^-saww, O Muhammad^-saww, with regards to what you are calling them to – from having the Eman in Allah^-azwj, and the Wilayah for you^-saww and your^-saww friends and the enmity to your^-saww enemies.

(وَ الْمُنافِقِينَ) الَّذِينَ يُطِيعُونَكَ فِي الظَّاهِرِ، وَ يُخَالِفُونَكَ فِي الْبَاطِنِ‏ (وَ دَعْ أَذاهُمْ) بِمَا يَكُونُ مِنْهُمْ- مِنَ الْقَوْلِ السَّيِّئِ فِيكَ وَ فِي ذَوِيكَ‏ (وَ تَوَكَّلْ عَلَى اللَّهِ) فِي إِتْمَامِ أَمْرِكَ وَ إِقَامَةِ حُجَّتِكَ.

And the hypocrites – those who are obeying you in the apparent and are opposing you^-saww in the hidden; and disregard their hurtful talk – with what is happening from them, from the evils words regarding you^-saww and regarding your^-saww folk; and rely upon Allah [33:48] – regarding the completion of your^-saww matters and the establishment of your^-saww argument.

فَإِنَّ الْمُؤْمِنَ هُوَ الظَّاهِرُ [بِالْحُجَّةِ] وَ إِنْ غُلِبَ فِي الدُّنْيَا، لِأَنَّ الْعَاقِبَةَ لَهُ لِأَنَّ غَرَضَ الْمُؤْمِنِينَ فِي كَدْحِهِمْ فِي الدُّنْيَا- إِنَّمَا هُوَ الْوُصُولُ إِلَى نَعِيمِ الْأَبَدِ فِي الْجَنَّةِ، وَ ذَلِكَ حَاصِلٌ لَكَ وَ لِآلِكَ وَ لِأَصْحَابِكَ وَ شِيعَتِهِمْ‏.

So the Momin, he is the apparent with the argument, and even if he is overcome in the world, because the end-result is for him, because the aim of the Momineen is the drudgery in the world. But rather, he would be arriving to the everlasting Bliss in the Paradise, and that would be an achievement for you^-saww, and for your^-saww Progeny^-asws, and for your^-saww companions, and their^-asws Shias.

ثُمَّ إِنَّ رَسُولَ اللَّهِ ص لَمْ يَلْتَفِتْ إِلَى مَا بَلَغَهُ عَنْهُمْ، وَ أَمَرَ زَيْداً فَقَالَ [لَهُ‏]: إِنْ أَرَدْتَ أَنْ لَا يُصِيبَكَ‏ شَرُّهُمْ وَ لَا يَنَالَكَ مَكْرُهُمْ- فَقُلْ إِذَا أَصْبَحْتَ: «أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ» فَإِنَّ اللَّهَ يُعِيذُكَ مِنْ‏ شَرِّهِمْ، فَإِنَّهُمْ شَيَاطِينُ‏ يُوحِي بَعْضُهُمْ إِلى‏ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً

Then Rasool-Allah^-saww did not turn (his^-saww attention) towards whatever reached from them, and he^-saww instructed Zayd, saying to him: ‘If you want that their evil should not hit you, nor for their plots to hold you, so say when it is morning,                             ‘أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ’ ‘I seek Refuge with Allah^-azwj, from the Pelted Satan^-la’. So Allah^-azwj would Shelter you from their evil, for they are Satans: Some of them suggesting to others flowery words to deceive [6:112].

وَ إِذَا أَرَدْتَ أَنْ يُؤْمِنَكَ بَعْدَ ذَلِكَ مِنَ الْغَرَقِ وَ الْحَرَقِ وَ السَّرَقِ‏ فَقُلْ إِذَا أَصْبَحْتَ:

And whenever you want to be safe after that from the drowning, and the burning, and the theft, so say when it is morning,

«بِسْمِ اللَّهِ مَا شَاءَ اللَّهُ- لَا يَصْرِفُ السُّوءَ إِلَّا اللَّهُ «بِسْمِ اللَّهِ» مَا شَاءَ اللَّهُ لَا يَسُوقُ الْخَيْرَ إِلَّا اللَّهُ «بِسْمِ اللَّهِ» مَا شَاءَ اللَّهُ، مَا يَكُونُ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ، «بِسْمِ اللَّهِ» مَا شَاءَ اللَّهُ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ «بِسْمِ اللَّهِ» مَا شَاءَ اللَّهُ [وَ] صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ».

‘In the Name of Allah^-azwj. Whatever Allah^-azwj so Desires. None can change evil except for Allah^-azwj. In the Name of Allah^-azwj. Whatever Allah^-azwj so Desires. None can usher the goodness except Allah^-azwj. In the Name of Allah^-azwj. Whatever Allah^-azwj so Desires. Whatever happens from a Bounty, so it is from Allah^-azwj. In the Name of Allah^-azwj. Whatever Allah^-azwj so Desires. There is neither might nor strength except with Allah^-azwj, the Exalted, the Magnificent. In the Name of Allah^-azwj, and Send Blessings upon Muhammad^-saww and his^-saww goodly Progeny^-asws’’.

فَإِنَّ مَنْ قَالَهَا ثَلَاثاً إِذَا أَصْبَحَ- أَمِنَ مِنَ الْحَرَقِ وَ الْغَرَقِ وَ السَّرَقِ حَتَّى يُمْسِيَ. وَ مَنْ قَالَهَا ثَلَاثاً إِذَا أَمْسَى- أَمِنَ مِنَ الْحَرَقِ وَ الْغَرَقِ وَ السَّرَقِ حَتَّى يُصْبِحَ‏ وَ إِنَّ الْخَضِرَ وَ إِلْيَاسَ ع يَلْتَقِيَانِ فِي كُلِّ مَوْسِمٍ، فَإِذَا تَفَرَّقَا تَفَرَّقَا عَنْ هَذِهِ الْكَلِمَاتِ. وَ إِنَّ ذَلِكَ شِعَارُ شِيعَتِي‏، وَ بِهِ يَمْتَازُ أَعْدَائِي مِنْ أَوْلِيَائِي يَوْمَ خُرُوجِ قَائِمِهِمْ ص.

So the one who says it thrice when it is morning, would be safe from the burning, and the drowning, and the theft until evening. And the one who says it thrice when evening, would be safe from the burning, and the drowning, and the theft until morning. And Al-Khizr^-as and Ilyas^-as meet during every season (of Hajj), and when they^-as separate, do so upon these words. And that is a symbol or my^-asws Shias, and by it would be differentiated my^-asws enemies from my^-asws friends on the Day of the rising of their Qaim^-asws.

قَالَ الْبَاقِرُ ع: لَمَّا أُمِرَ الْعَبَّاسُ بِسَدِّ الْأَبْوَابِ، وَ أُذِنَ لِعَلِيٍّ ع فِي تَرْكِ بَابِهِ جَاءَ الْعَبَّاسُ وَ غَيْرُهُ مِنْ آلِ مُحَمَّدٍ ص فَقَالُوا: يَا رَسُولَ اللَّهِ مَا بَالُ عَلِيٍّ يَدْخُلُ وَ يَخْرُجُ فَقَالَ رَسُولُ اللَّهِ ص: ذَلِكَ إِلَى اللَّهِ فَسَلِّمُوا لَهُ تَعَالَى حُكْمَهُ، هَذَا جَبْرَئِيلُ جَاءَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ بِذَلِكَ.

Al-Baqir^-asws said: ‘When Al-Abbas was ordered with the closure of the doors, and Ali^-asws was allowed in leaving his^-asws door (open), Al-Abbas and others from the Progeny^-asws of Muhammad^-saww (relatives) came over, and they said, ‘O Rasool-Allah^-saww! What is the matter Ali^-asws is enters and exits?’ So Rasool-Allah^-saww said: ‘That is up to Allah^-azwj, therefore submit to it, Exalted is His^-azwj Decision. This, Jibraeel^-as came to me from Allah^-azwj Mighty and Majestic with that’.

ثُمَّ أَخَذَهُ مَا كَانَ يَأْخُذُهُ إِذَا نَزَلَ عَلَيْهِ الْوَحْيُ ثُمَّ سُرِّيَ عَنْهُ فَقَالَ: يَا عَبَّاسُ يَا عَمَّ رَسُولِ اللَّهِ إِنَّ جَبْرَئِيلَ يُخْبِرُنِي عَنِ اللَّهِ جَلَّ جَلَالُهُ- أَنَّ عَلِيّاً لَمْ يُفَارِقْكَ فِي وَحْدَتِكَ، وَ آنَسَكَ فِي وَحْشَتِكَ، فَلَا تُفَارِقْهُ فِي مَسْجِدِكَ

Then it seized him^-saww what used to seize him^-saww whenever the Revelation descended unto him^-saww. Then he^-saww Confided in from it, so he^-saww said: ‘O Abbas! O uncle of Rasool-Allah^-saww! Jibraeel^-as informs me^-saww from Allah^-azwj, Majestic is His^-azwj Majesty: ‘Ali^-asws should not be separated from you^-saww during your being alone, and he^-asws is your^-saww comforter in your^-saww loneliness. Therefore, do not separate him^-asws from your^-saww Masjid’.

لَوْ رَأَيْتَ عَلِيّاً وَ هُوَ يَتَضَوَّرُ عَلَى فِرَاشِ مُحَمَّدٍ ص وَاقِياً رُوحَهُ بِرُوحِهِ، مُتَعَرِّضاً لِأَعْدَائِهِ، مُسْتَسْلِماً لَهُمْ أَنْ يَقْتُلُوهُ شَرَّ قَتْلَةٍ- لَعَلِمْتَ أَنَّهُ يَسْتَحِقُّ مِنْ مُحَمَّدٍ الْكَرَامَةَ وَ التَّفْضِيلَ، وَ مِنَ اللَّهِ تَعَالَى التَّعْظِيمَ وَ التَّبْجِيلَ

Had you (O uncle), seen Ali^-asws while he^-asws resembled^[1] upon the bed of Muhammad^-saww, protecting his^-saww soul with his^-asws soul, displaying to his^-saww enemies, resigning to them to kill him^-asws by an evil killing, you^-saww would have known that he^-asws is deserving from Muhammad^-saww, the prestige and the preference, and from Allah^-azwj the Exalted, the veneration and the reverence.

إِنَّ عَلِيّاً قَدِ انْفَرَدَ عَنِ الْخَلْقِ فِي الْبَيْتُوتَةِ عَلَى فِرَاشِ مُحَمَّدٍ وَ وِقَايَةِ رُوحِهِ بِرُوحِهِ فَأَفْرَدَهُ اللَّهُ تَعَالَى دُونَهُمْ بِسُلُوكِهِ فِي مَسْجِدِهِ

Ali^-asws has been singled out from the people with regards to spending the night upon the bed of Muhammad^-saww and saving his^-saww soul with his^-asws soul. So Allah^-azwj Singled him^-asws out besides by His^-azwj Conduct with regards to His^-azwj Masjid.

لَوْ رَأَيْتَ عَلِيّاً يَا عَمَّ رَسُولِ اللَّهِ وَ عَظِيمَ مَنْزِلَتِهِ عِنْدَ رَبِّ الْعَالَمِينَ، وَ شَرِيفَ مَحَلِّهِ عِنْدَ مَلَائِكَتِهِ الْمُقَرَّبِينَ، وَ عَظِيمَ شَأْنِهِ فِي أَعْلَى عِلِّيِّينَ لَاسْتَقْلَلْتَ مَا تَرَاهُ لَهُ هَاهُنَا.

Had you seen Ali^-asws, O uncle of Rasool-Allah^-saww, and great is his^-asws status in the Presence of the Lord^-azwj of the worlds, and noble is his^-asws place in the presence of His^-azwj Angels of Proximity, and great is his^-asws glory in the High Illiyeen, you would have reduced what you view for him^-asws over here.

إِيَّاكَ يَا عَمَّ رَسُولِ اللَّهِ وَ أَنْ تَجِدَ لَهُ فِي قَلْبِكَ مَكْرُوهاً- فَتَصِيرَ كَأَخِيكَ أَبِي لَهَبٍ فَإِنَّكُمَا شَقِيقَانِ.

Beware, O uncle of Rasool-Allah^-saww, of finding abhorrence for him^-asws in your heart, so you would (end up) becoming like your brother Abu Lahab^-la, so you would both be wretched ones.

يَا عَمَّ رَسُولِ اللَّهِ لَوْ أَبْغَضَ عَلِيّاً أَهْلُ السَّمَاوَاتِ وَ الْأَرَضِينَ- لَأَهْلَكَهُمُ اللَّهُ بِبُغْضِهِ، وَ لَوْ أَحَبَّهُ الْكُفَّارُ أَجْمَعُونَ لَأَثَابَهُمُ اللَّهُ- عَنْ مَحَبَّتِهِ بِالْخَاتِمَةِ الْمَحْمُودَةِ- بِأَنْ يُوَفِّقَهُمْ لِلْإِيمَانِ‏ ثُمَّ يُدْخِلُهُمُ الْجَنَّةَ بِرَحْمَتِهِ.

O uncle of Rasool-Allah^-saww! If the inhabitants of the skies and the earth were to hate Ali^-asws, Allah^-azwj would Destroy them due to their hatred for him^-asws; and if the entirety of the Kafirs were to love him^-asws, Allah^-azwj would Reward them due to their love for him^-asws, with the conclusion of the Most-Praised One^-azwj being, Inclining them to the Eman, then Entering them into the Paradise by His^-azwj Mercy.

يَا عَمَّ رَسُولِ اللَّهِ إِنَّ شَأْنَ عَلِيٍّ عَظِيمٌ، إِنَّ حَالَ عَلِيٍّ جَلِيلٌ، إِنَّ وَزْنَ عَلِيٍّ ثَقِيلٌ [وَ] مَا وُضِعَ حُبُّ عَلِيٍّ فِي مِيزَانِ أَحَدٍ إِلَّا رَجَحَ عَلَى سَيِّئَاتِهِ، وَ لَا وُضِعَ بُغْضُهُ فِي مِيزَانِ أَحَدٍ إِلَّا رَجَحَ عَلَى حَسَنَاتِهِ.

O uncle of Rasool-Allah^-saww. The glory of Ali^-asws is magnificent. The state of Ali^-asws is majestic. The weight of Ali^-asws‘s (status) is heavy, and the love of Ali^-asws would not be placed in the Scale of anyone except it would outweigh upon his evil deeds; and hatred for him^-asws would not be placed in the scale of anyone except it would outweigh his good deeds.

فَقَالَ الْعَبَّاسُ: قَدْ سَلَّمْتُ وَ رَضِيتُ يَا رَسُولَ اللَّهِ. فَقَالَ رَسُولُ اللَّهِ ص: يَا عَمِّ انْظُرْ إِلَى السَّمَاءِ.

So Al-Abbas said, ‘I have submitted and I am pleased, O Rasool-Allah^-saww’. So Rasool-Allah^-saww said: ‘O uncle! Look at the sky!’

فَنَظَرَ الْعَبَّاسُ، فَقَالَ: مَا ذَا تَرَى يَا عَبَّاسُ فَقَالَ: أَرَى شَمْساً طَالِعَةً نَقِيَّةً مِنْ سَمَاءٍ صَافِيَةٍ جَلِيَّةٍ.

So Al-Abbas looked, and he^-saww said: ‘What do you see, O Abbas?’ He said, ‘I see the pure sun emerging from the sky, clear, shining’.

فَقَالَ رَسُولُ اللَّهِ ص: يَا عَمَّ رَسُولِ اللَّهِ إِنَّ حُسْنَ تَسْلِيمِكَ لِمَا وَهَبَ اللَّهُ عَزَّ وَ جَلَّ لِعَلِيٍّ [مِنَ‏] الْفَضِيلَةِ- أَحْسَنُ مِنْ هَذِهِ الشَّمْسِ فِي [هَذِهِ‏] السَّمَاءِ، وَ عِظَمُ بَرَكَةِ هَذَا التَّسْلِيمِ عَلَيْكَ أَعْظَمُ وَ أَكْثَرُ مِنْ عِظَمِ بَرَكَةِ هَذِهِ الشَّمْسِ عَلَى النَّبَاتِ وَ الْحُبُوبِ وَ الثِّمَارِ- حَيْثُ تُنْضِجُهَا وَ تُنْمِيهَا وَ [تُرَبِّيهَا]،

So Rasool-Allah^-saww said: ‘O uncle of Rasool-Allah^-saww! The excellence of your submission to what Allah^-azwj Mighty and Majestic Endowed to Ali^-asws from the merits is more excellent that this sun in this sky. And the greatness of the Blessings of this submission upon you is greater and more than the greatness of the Blessings of this sun upon the vegetation, and the seeds, and the fruits – where it matures these, and develops these, and nourishes these.

وَ اعْلَمْ أَنَّهُ قَدْ صَافَاكَ بِتَسْلِيمِكَ لِعَلِيٍّ قَبِيلَةٌ مِنَ الْمَلَائِكَةِ الْمُقَرَّبِينَ أَكْثَرَ عَدَداً مِنْ قَطْرِ الْمَطَرِ- وَ وَرَقِ الشَّجَرِ وَ رَمْلِ عَالِجٍ، وَ عَدَدِ شُعُورِ الْحَيَوَانَاتِ وَ أَصْنَافِ النَّبَاتَاتِ، وَ عَدَدِ خُطَى بَنِي آدَمَ وَ أَنْفَاسِهِمْ وَ أَلْفَاظِهِمْ وَ أَلْحَاظِهِمْ- كُلٌّ يَقُولُونَ: اللَّهُمَّ صَلِّ عَلَى الْعَبَّاسِ عَمِّ نَبِيِّكَ فِي تَسْلِيمِهِ لِنَبِيِّكَ فَضْلَ أَخِيهِ عَلِيٍّ.

And know, that they have cleaned you, by your submission to Ali^-asws, a tribe from the Angels of Proximity whose number is more than the drops of the rain, and leaves of the tree, and sands of a desert, and the number of the hairs of the animals, and the varieties of the vegetation, and the number of the footsteps (taken by) the children of Adam^-as, and their breaths, and their letters (spoken), and their memories – all of them are saying, ‘O Allah^-azwj! Send Blessings upon Al-Abbas, uncle of Your^-azwj Prophet^-saww during his submission to Your^-azwj Prophet^-saww preferring his^-saww brother^-asws Ali^-asws’.

فَاحْمَدِ اللَّهَ وَ اشْكُرْهُ، فَلَقَدْ عَظُمَ رِبْحُكَ، وَ جَلَّتْ رُتْبَتُكَ فِي مَلَكُوتِ السَّمَاوَاتِ.

I^-saww thus praise Allah^-azwj and thank Him^-azwj, for He^-azwj has Magnified your gain and Made your rank to be majestic in the kingdoms of the skies’’.

تفسير الإمام العسكري (عليه السلام)

TAFSEER OF IMAM AL-ASKARI^-asws

[سورة الحمد]

Surah Al-Hamd

قوله عز و جل‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏

The Words of the Mighty and Majestic – In the Name of Allah the Beneficent, the Merciful

5 [قَالَ الْإِمَامُ ع‏] «اللَّهُ» هُوَ الَّذِي يَتَأَلَّهُ إِلَيْهِ عِنْدَ الْحَوَائِجِ وَ الشَّدَائِدِ- كُلُّ مَخْلُوقٍ [وَ] عِنْدَ انْقِطَاعِ الرَّجَاءِ مِنْ كُلِّ مَنْ دُونَهُ- وَ تُقْطَعُ‏ الْأَسْبَابُ مِنْ جَمِيعِ مَنْ سِوَاهُ- فَيَقُولُ: بِسْمِ اللَّهِ [الرَّحْمنِ الرَّحِيمِ‏] أَيْ أَسْتَعِينُ عَلَى أُمُورِي كُلِّهَا بِاللَّهِ- الَّذِي لَا تَحِقُّ الْعِبَادَةُ إِلَّا لَهُ، الْمُغِيثِ إِذَا اسْتُغِيثَ، وَ الْمُجِيبِ إِذَا دُعِيَ.

S 5 – The Imam^-asws said: ‘Allah^-azwj – He^-azwj is the One^-azwj to Whom they come to, during the needs and the difficulties, every creature, and during the cutting off of hopes from every one besides Him^-azwj and the severing of the causes from the entirety of the ones besides Him^-azwj. So one is saying, ‘In the Name of Allah^-azwj the Beneficent, the Merciful – i.e. ‘I am seeking assistance upon my affairs, all of them, by Allah^-azwj, the One^-azwj Who none is rightful of the worship except for Him^-azwj, and Helper when help is sought, and the Answerer when called upon.

6 قَالَ الْإِمَامُ ع‏ وَ هُوَ مَا قَالَ رَجُلٌ لِلصَّادِقِ ع: يَا ابْنَ رَسُولِ اللَّهِ دُلَّنِي عَلَى اللَّهِ مَا هُوَ فَقَدْ أَكْثَرَ الْمُجَادِلُونَ عَلَيَّ وَ حَيَّرُونِي. فَقَالَ [لَهُ‏]: يَا عَبْدَ اللَّهِ هَلْ رَكِبْتَ سَفِينَةً قَطُّ قَالَ: بَلَى.

6 – The Imam^-asws said: ‘And it is what a man said to Al-Sadiq^-asws, ‘O son^-asws of Rasool-Allah^-saww, point me to Allah^-azwj. What is He^-azwj? The disputers have frequented upon me and confused me’. So he^-asws said to him: ‘O Abdullah! Have you ever sailed a ship at all?’ He said, ‘Yes’.

فَقَالَ: هَلْ كُسِرَتْ بِكَ- حَيْثُ لَا سَفِينَةَ تُنْجِيكَ وَ لَا سِبَاحَةَ تُغْنِيكَ‏ قَالَ: بَلَى.

So he^-asws said: ‘Has it ever capsized with you where there was neither a (another) ship to rescue you nor could swimming (to the shore) have availed you?’ He said, ‘Yes’.

قَالَ: فَهَلْ تَعَلَّقَ قَلْبُكَ هُنَالِكَ- أَنَّ شَيْئاً مِنَ الْأَشْيَاءِ قَادِرٌ عَلَى أَنْ يُخَلِّصَكَ مِنْ وَرْطَتِكَ قَالَ: بَلَى.

He^-asws said: ‘So did your heart feel during that state that there is something from the things which is able upon finishing you off from your predicament?’ He said, ‘Yes’.

قَالَ الصَّادِقُ ع: فَذَلِكَ الشَّيْ‏ءُ هُوَ اللَّهُ- الْقَادِرُ عَلَى الْإِنْجَاءِ حِينَ لَا مُنْجِيَ، وَ عَلَى الْإِغَاثَةِ حِينَ لَا مُغِيثَ‏.

Al-Sadiq^-asws said: ‘So that is the thing. He^-azwj is Allah^-azwj, the One^-azwj Able upon the rescuing where there is no rescuer, and upon Helping where there is no helper’.

[الافتتاح بالتسمية عند كل فعل‏]

The commencement with the Naming (of Allah^-azwj) during every deed

7 وَ قَالَ الصَّادِقُ ع‏ وَ لَرُبَّمَا تُرِكَ فِي افْتِتَاحِ أَمْرِ بَعْضِ شِيعَتِنَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» فَيَمْتَحِنُهُ اللَّهُ بِمَكْرُوهٍ، لِيُنَبِّهَهُ عَلَى شُكْرِ اللَّهِ تَعَالَى وَ الثَّنَاءِ عَلَيْهِ، وَ يَمْحُوَ عَنْهُ وَصْمَةَ تَقْصِيرِهِ- عِنْدَ تَرْكِهِ قَوْلَ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏.

7 – And Al-Sadiq^-asws said: ‘And sometimes one of our^-asws Shias would neglect in the commencement of a matter (saying), ‘In the Name of Allah^-azwj the Beneficent, the Merciful’. So Allah^-azwj would Test him with a misfortune in order to incline him upon thanking Allah^-azwj the Exalted and the Laudation upon Him^-azwj, and discredit his deficiency of his neglect in saying, ‘In the Name of Allah^-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’.

لَقَدْ دَخَلَ عَبْدُ اللَّهِ بْنُ يَحْيَى عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ بَيْنَ يَدَيْهِ كُرْسِيٌّ فَأَمَرَهُ بِالْجُلُوسِ، فَجَلَسَ عَلَيْهِ، فَمَالَ بِهِ حَتَّى سَقَطَ عَلَى رَأْسِهِ، فَأَوْضَحَ عَنْ عَظْمِ رَأْسِهِ وَ سَالَ الدَّمُ‏ .فَأَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَاءٍ، فَغَسَلَ عَنْهُ ذَلِكَ الدَّمَ.

Abdullah Bin Yahya had come over to Amir Al-Momineen^-asws, and in front of him^-asws was a chair. He^-asws instructed him to be seated. So he sat upon it, and it inclined with him until he fell upon his head, and a bone from his head was exposed, and the blood flowed. So Amir Al-Momineen^-asws ordered with the water and washed off that blood.

ثُمَّ قَالَ: ادْنُ مِنِّي فَدَنَا مِنْهُ، فَوَضَعَ يَدَهُ عَلَى مُوضِحَتِهِ- وَ قَدْ كَانَ يَجِدُ مِنْ أَلَمِهَا مَا لَا صَبْرَ [لَهُ‏] مَعَهُ- وَ مَسَحَ يَدَهُ عَلَيْهَا وَ تَفَلَ فِيهَا [فَمَا هُوَ إِلَّا أَنْ فَعَلَ ذَلِكَ‏] حَتَّى انْدَمَلَ وَ صَارَ كَأَنَّهُ لَمْ يُصِبْهُ شَيْ‏ءٌ قَطُّ-

Then he^-asws said: ‘Come near me^-asws’. So he went near him^-asws, and he^-asws placed his^-asws hand upon its place (of injury) – and he had felt from its pain what he could not be patient upon – and he^-asws wiped his^-asws hand upon it, and applied spittle in it. So it was not except for that deed, until it healed and came to be as if it had not been hit by anything at all.

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: يَا عَبْدَ اللَّهِ، الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ تَمْحِيصَ ذُنُوبِ شِيعَتِنَا فِي الدُّنْيَا بِمِحَنِهِمْ‏ لِتَسْلَمَ [لَهُمْ‏] طَاعَاتُهُمْ وَ يَسْتَحِقُّوا عَلَيْهَا ثَوَابَهَا.

Then Amir Al-Momineen^-asws said: ‘O Abdullah! The Praise is for Allah^-azwj Who Made the scrutiny of the sins of our^-asws Shias in the world by Testing them in order to secure their obedience for them and they would be deserving of its Rewards upon it.

فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ! [وَ] إِنَّا لَا نُجَازَى بِذُنُوبِنَا إِلَّا فِي الدُّنْيَا قَالَ: نَعَمْ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ص: الدُّنْيَا سِجْنُ الْمُؤْمِنِ، وَ جَنَّةُ الْكَافِرِ يُطَهِّرُ شِيعَتَنَا مِنْ ذُنُوبِهِمْ فِي الدُّنْيَا- بِمَا يَبْتَلِيهِمْ [بِهِ‏] مِنَ الْمِحَنِ، وَ بِمَا يَغْفِرُهُ لَهُمْ، فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: (وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ- وَ يَعْفُوا عَنْ كَثِيرٍ) حَتَّى إِذَا وَرَدُوا الْقِيَامَةَ، تَوَفَّرَتْ عَلَيْهِمْ طَاعَاتُهُمْ وَ عِبَادَاتُهُمْ‏.

Al-Abdullah Bin Yahya said, ‘O Amir Al-Momineen^-asws! And we (Shias) would not be Recompensed for our sins except in the world?’ He^-asws said: ‘Yes. Have you not heard the words of Rasool-Allah^-saww: ‘The world is a prison of the Momin and a garden (paradise) of the Kafir’? Our^-asws Shias would be cleaned from their sins in the world with what they would be embroiled in from the Tests, and with what would be Forgiven for them, for Allah^-azwj the Exalted is Saying: And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults) [42:30] – to the extent that when they return to the Day of Judgment, it would be available to them, their (acts of) obedience, and their (acts of) worship.

وَ إِنَّ أَعْدَاءَ مُحَمَّدٍ وَ أَعْدَاءَنَا يُجَازِيهِمْ عَلَى طَاعَةٍ تَكُونُ مِنْهُمْ فِي الدُّنْيَا- وَ إِنْ كَانَ لَا وَزْنَ لَهَا لِأَنَّهُ لَا إِخْلَاصَ مَعَهَا- حَتَّى إِذَا وَافَوُا الْقِيَامَةَ، حُمِلَتْ عَلَيْهِمْ ذُنُوبُهُمْ وَ بُغْضُهُمْ لِمُحَمَّدٍ ص وَ آلِهِ وَ خِيَارِ أَصْحَابِهِ، فَقُذِفُوا لِذَلِكَ فِي النَّارِ.

And the enemies of Muhammad^-saww and our^-asws enemies, they would be Recompensed upon the (acts of) obedience from them in the world – and even if there was no weight to it, because there is no sincerity along with it – until when they come to the (Day of) Judgment, it would be loaded upon them, their sins and their hatred towards Muhammad^-saww and his^-saww Progeny^-asws and his^-saww good companions. Thus, due to that, they would be flung into the Fire.

وَ لَقَدْ سَمِعْتُ مُحَمَّداً ص يَقُولُ: إِنَّهُ كَانَ فِيمَا مَضَى قَبْلَكُمْ رَجُلَانِ أَحَدُهُمَا مُطِيعٌ [لِلَّهِ مُؤْمِنٌ‏] وَ الْآخَرُ كَافِرٌ بِهِ مُجَاهِرٌ بِعَدَاوَةِ أَوْلِيَائِهِ وَ مُوَالاةِ أَعْدَائِهِ، وَ لِكُلِّ وَاحِدٍ مِنْهُمَا مُلْكٌ عَظِيمٌ فِي قَطْرٍ مِنَ الْأَرْضِ، فَمَرِضَ الْكَافِرُ فَاشْتَهَى سَمَكَةً فِي غَيْرِ أَوَانِهَا، لِأَنَّ ذَلِكَ الصِّنْفُ مِنَ السَّمَكِ كَانَ فِي ذَلِكَ الْوَقْتِ فِي اللُّجَجِ حَيْثُ لَا يُقْدَرُ عَلَيْهِ، فَآيَسَتْهُ الْأَطِبَّاءُ مِنْ نَفْسِهِ وَ قَالُوا [لَهُ‏]: اسْتَخْلِفْ عَلَى مُلْكِكَ مَنْ يَقُومُ بِهِ، فَلَسْتَ‏ بِأَخْلَدَ مِنْ أَصْحَابِ‏ الْقُبُورِ، فَإِنَّ شِفَاءَكَ فِي هَذِهِ السَّمَكَةِ الَّتِي اشْتَهَيْتَهَا، وَ لَا سَبِيلَ إِلَيْهَا.

And I^-asws have heard Muhammad^-saww saying: ‘It has been so in the past before you (your time), there were two men, one of them was obedient to Allah^-azwj, a Momin, and the other one was a Kafir, outspoken with the enmity of His^-azwj friends and the friendship of His^-azwj enemies. And for each one there was a great kingdom from the earth. (One day) the Kafir fell sick, and desired to eat a fish in other than its season, because that type of fish was a cure (for him), in that time he was not able upon it. So the doctors despaired from curing him and they said to him, ‘Appoint a successor upon your kingdom, the one who would be taking care of it, for you aren’t any more immortal than the (current) occupants of the grave, as your cure is in this fish which we are hoping for, and there is no way to (get) it’.

فَبَعَثَ اللَّهُ مَلَكاً وَ أَمَرَهُ أَنْ يُزْعِجَ [الْبَحْرَ بِ] تِلْكَ السَّمَكَةِ- إِلَى حَيْثُ يُسَهَّلُ أَخْذُهَا فَأُخِذَتْ لَهُ [تِلْكَ السَّمَكَةُ] فَأَكَلَهَا، فَبَرَأَ مِنْ مَرَضِهِ، وَ بَقِيَ فِي مُلْكِهِ‏ سِنِينَ بَعْدَهَا.

So Allah^-azwj Sent an Angel and Commanded him to disturb the sea with that fish to where it would be easy to catch it. Then that fish was caught for him, and he ate it and was cured of his illness. And he remain in his kingdom for (many) years after it.

ثُمَّ إِنَّ ذَلِكَ الْمُؤْمِنَ مَرِضَ فِي وَقْتٍ- كَانَ جِنْسُ ذَلِكَ السَّمَكِ بِعَيْنِهِ- لَا يُفَارِقُ الشُّطُوطَ الَّتِي يُسَهَّلُ أَخْذُهُ مِنْهَا، مِثْلَ عِلَّةِ الْكَافِرِ، وَ اشْتَهَى تِلْكَ السَّمَكَةَ، وَ وَصَفَهَا لَهُ الْأَطِبَّاءُ. فَقَالُوا: طِبْ نَفْساً، فَهَذَا أَوَانُهَا تُؤْخَذُ لَكَ فَتَأْكُلُ مِنْهَا، وَ تَبْرَأُ.

Then, that Momin fell sick during a time, with (an illness) similar to the illness of the Kafir (to be cured by) the genus of that fish exactly. And it was so that the fish had not departed from that shore from which it could be caught easily. And he desire to have that fish, and the doctors described it for him, and they said, ‘Feel good, for this type of it can be caught for you, and you should eat from it and be cured’.

فَبَعَثَ اللَّهُ ذَلِكَ الْمَلَكَ- وَ أَمَرَهُ أَنْ يُزْعِجَ جِنْسَ تِلْكَ السَّمَكَةِ [كُلَّهُ‏] مِنَ الشُّطُوطِ إِلَى اللُّجَجِ- لِئَلَّا يُقْدَرَ عَلَيْهِ فَيُؤْخَذَ حَتَّى مَاتَ الْمُؤْمِنُ مِنْ شَهْوَتِهِ، لِعَدَمِ دَوَائِهِ.

But Allah^-azwj Sent that Angel and Commanded him that he disturbs the sea with the genus of that fish, all of them, to be (away) from the shore to the gulf, lest he (the Momin) would be able upon catching it, until the Momin died from his desire, prevented from his medication.

فَعَجِبَ مِنْ ذَلِكَ مَلَائِكَةُ السَّمَاءِ- وَ أَهْلُ ذَلِكَ الْبَلَدِ [فِي الْأَرْضِ‏] حَتَّى كَادُوا يُفْتَنُونَ لِأَنَّ اللَّهَ تَعَالَى سَهَّلَ عَلَى الْكَافِرِ مَا لَا سَبِيلَ إِلَيْهِ، وَ عَسَّرَ عَلَى الْمُؤْمِنِ مَا كَانَ السَّبِيلُ إِلَيْهِ سَهْلًا.

So the Angel of the sky was astounded from that, and (so were) the people of that city in the earth, until they were almost tempted, because Allah^-azwj the Exalted Eased upon the Kafir what there was no way for him to it, Made it difficult upon the Momin the means which was easy for him to it.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَائِكَةِ السَّمَاءِ- وَ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ فِي الْأَرْضِ: أَنِّي أَنَا اللَّهُ الْكَرِيمُ الْمُتَفَضِّلُ الْقَادِرُ، لَا يَضُرُّنِي مَا أُعْطِي، وَ لَا يَنْفَعُنِي مَا أَمْنَعُ، وَ لَا أَظْلِمُ أَحَداً مِثْقَالَ ذَرَّةٍ،

So Allah^-azwj Mighty and Majestic Revealed unto the Angel of the sky and to a Prophet^-as of that era in the earth: “I^-azwj am Allah^-azwj, the Benevolent, the Gracious, the Powerful. It does not harm Me^-azwj, what I^-azwj Give, nor does it benefit Me^-azwj what I^-azwj Prevent, and I^-azwj am not unjust to anyone by even the weight of a particle.

فَأَمَّا الْكَافِرُ فَإِنَّمَا سَهَّلْتُ لَهُ أَخْذَ السَّمَكَةِ فِي غَيْرِ أَوَانِهَا، لِيَكُونَ جَزَاءً عَلَى حَسَنَةٍ كَانَ عَمِلَهَا، إِذْ كَانَ حَقّاً عَلَيَّ أَنْ لَا أُبْطِلَ لِأَحَدٍ حَسَنَةً- حَتَّى يَرِدَ الْقِيَامَةَ وَ لَا حَسَنَةَ فِي صَحِيفَتِهِ، وَ يَدْخُلَ النَّارَ بِكُفْرِهِ.

As for the Kafir, so I^-azwj rather Eased for him the catching of the fish in other than its season in order for it to be a Recompense upon a good deed which he had done, when there was a right upon Me^-azwj that I^-azwj do not Invalidate a good deed of anyone, until he would return to the (Day of) Judgment and there would be no good deed for him in his parchment, and he would enter the Fire due to his Kufr.

وَ مَنَعْتُ الْعَابِدَ تِلْكَ السَّمَكَةَ بِعَيْنِهَا، لِخَطِيئَةٍ كَانَتْ مِنْهُ أَرَدْتُ تَمْحِيصَهَا عَنْهُ- بِمَنْعِ تِلْكَ الشَّهْوَةِ، [وَ] إِعْدَامِ ذَلِكَ الدَّوَاءِ، لِيَأْتِيَنَّ وَ لَا ذَنْبَ عَلَيْهِ، فَيَدْخُلَ الْجَنَّةَ.

And I^-azwj Prevented the (Momin) worshipper, that very fish, due to his sin which was from him, Intending to Delete it from him, by the prevention of that desire, and not having that medication, so that he would come (on the Day of Judgment) and there would be no sin upon him, and he would enter the Paradise’.

فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَفَدْتَنِي وَ عَلَّمْتَنِي، فَإِنْ رَأَيْتَ‏ أَنْ‏ تُعَرِّفَنِي ذَنْبِيَ الَّذِي امْتُحِنْتُ بِهِ فِي هَذَا الْمَجْلِسِ، حَتَّى لَا أَعُودَ إِلَى مِثْلِهِ.

So Abdullah Bin Yahya said, ‘O Amir Al-Momineen^-asws! You^-asws have profited me and taught me, and if you^-asws see fit, introduce me to my sin which I was Tested with in this gathering, until I do not repeat it’s like’.

قَالَ: تَرْكُكَ حِينَ جَلَسْتَ أَنْ تَقُولَ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» فَجَعَلَ‏ اللَّهُ ذَلِكَ لِسَهْوِكَ عَمَّا نُدِبْتَ إِلَيْهِ- تَمْحِيصاً بِمَا أَصَابَكَ. أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ» فِيهِ فَهُوَ أَبْتَرُ.

He^-asws said: ‘You neglected, when you sat down that you should be saying, ‘In the Name of Allah^-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’. So Allah^-azwj Made that mistake of yours, from what you lamented to, as purification with what hit you. But, do you not know that Rasool-Allah^-saww narrated to me^-asws, from Allah^-azwj Mighty and Majestic that He^-azwj Said: “Every matter is with a scourge when ‘In the Name of Allah^-azwj (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’ is not mentioned in it, so it is amputated (incomplete)”?’

فَقُلْتُ: بَلَى بِأَبِي أَنْتَ وَ أُمِّي لَا أَتْرُكُهَا بَعْدَهَا. قَالَ: إِذاً تُحْصَنُ‏ بِذَلِكَ وَ تَسْعَدُ.

So I said, ‘Yes. May my father and my mother be (sacrificed) for you^-asws! I will not neglect it, after it’. He^-asws said: ‘Then you have been fortified with that and you would be happy’.

ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ. فَكُلُّ أَمْرٍ يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ..

Then Abdullah Bin Yahya said, ‘O Amir Al-Momineen^-asws! What is the Tafseer (interpretation) of ‘In the Name of Allah^-azwj the Beneficent, the Merciful’?’ He^-asws said: ‘A servant, when he intends to recite, or does a deed, and he is saying, ‘In the Name of Allah^-azwj (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, i.e. – ‘With this Name I am doing this deed’. Therefore, every deed he does, beginning it with , ‘In the Name of Allah^-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, so there would be a Blessing for him in it’’.

8 قَالَ الْإِمَامُ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع‏ دَخَلَ مُحَمَّدُ بْنُ [عَلِيِّ بْنِ‏] مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ ع وَ هُوَ كَئِيبٌ حَزِينٌ فَقَالَ لَهُ زَيْنُ الْعَابِدِينَ ع: مَا بَالُكَ مَهْمُوماً مَغْمُوماً قَالَ: يَا ابْنَ رَسُولِ اللَّهِ هُمُومٌ وَ غُمُومٌ تَتَوَالَى عَلَيَّ- لِمَا امْتُحِنْتُ [بِهِ‏] مِنْ جِهَةِ حُسَّادِ (نِعْمَتِي، وَ الطَّامِعِينَ) فِيَّ، وَ مِمَّنْ أَرْجُوهُ وَ مِمَّنْ قَدْ أَحْسَنْتُ إِلَيْهِ فَيَخْلُفُ ظَنِّي.

8 – The Imam Muhammad^-asws Bin Ali Al-Baqir^-asws said: ‘Muhammad Bin Ali Bin Muslim Bin Shihab Al Zuhry came to Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws, and he was bleak, grieving. So Ali^-asws Bin Al-Husayn^-asws said to him: ‘What is the matter with you, worried, gloomy?’ He said, ‘O son^-asws of Rasool-Allah^-saww! Worries and grief are coming to me due to what I am being Tried with, from an aspect of envy of my Bounties and the greedy ones regarding me, and from what I Beseech Him^-azwj for, and from the one I have done favour to, but he is opposite to my thoughts (acts against me)’.

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ [زَيْنُ الْعَابِدِينَ‏] ع: احْفَظْ عَلَيْكَ لِسَانَكَ تَمْلِكْ بِهِ إِخْوَانَكَ. قَالَ الزُّهْرِيُّ: يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُحْسِنُ إِلَيْهِمْ بِمَا يَبْدُرُ مِنْ كَلَامِي.

So Ali^-asws Bin Al-Husayn^-asws (Zayn Al-Abideen^-asws) said to him: ‘Protect your tongue, you will be able to control your brethren with it’. Al-Zuhry said, ‘O son^-asws of Rasool-Allah^-saww! I am good to them with what I release from my speech’.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: هَيْهَاتَ هَيْهَاتَ- إِيَّاكَ وَ أَنْ تُعْجَبَ مِنْ نَفْسِكَ بِذَلِكَ وَ إِيَّاكَ أَنْ تَتَكَلَّمَ بِمَا يَسْبِقُ إِلَى الْقُلُوبِ إِنْكَارُهُ، وَ إِنْ كَانَ عِنْدَكَ اعْتِذَارُهُ، فَلَيْسَ كُلُّ مَنْ تُسْمِعُهُ‏ نُكْراً أَمْكَنَكَ أَنْ تُوَسِّعَهُ عُذْراً.

Ali^-asws Bin Al-Husayn^-asws said: ‘Far be it! Far be it! Beware of being fascinated from yourself with that, and beware of speaking with what would precede to the hearts of its denial, and if there was an apology with you, so everyone who hears it would not be evil if you were to extend an apology to him’.

ثُمَّ قَالَ: يَا زُهْرِيُّ مَنْ لَمْ يَكُنْ عَقْلُهُ مِنْ أَكْمَلِ مَا فِيهِ، كَانَ هَلَاكُهُ مِنْ أَيْسَرِ مَا فِيهِ.

Then he^-asws said: ‘O Zuhry! The one whose intellect does not happen to be perfect of what is in it, his destruction would come easily, due to what is in it’.

ثُمَّ قَالَ: يَا زُهْرِيُّ وَ مَا عَلَيْكَ أَنْ‏ تَجْعَلَ الْمُسْلِمِينَ [مِنْكَ‏] بِمَنْزِلَةِ أَهْلِ بَيْتِكَ فَتَجْعَلَ كَبِيرَهُمْ مِنْكَ بِمَنْزِلَةِ وَالِدِكَ، وَ تَجْعَلَ صَغِيرَهُمْ [مِنْكَ‏] بِمَنْزِلَةِ وَلَدِكَ، وَ تَجْعَلَ تِرْبَكَ‏ مِنْهُمْ بِمَنْزِلَةِ أَخِيكَ، فَأَيَّ هَؤُلَاءِ تُحِبُّ أَنْ تَظْلِمَ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَدْعُوَ عَلَيْهِ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَهْتِكَ سِتْرَهُ.

Then he^-asws said: ‘O Zuhry! And what is upon you is that you should make the submitter from you to be at the status of your family members. So, you would make their elders to be at the status of your father, and make their young ones to be at the status of your son, and make the fathers from them to be at the status of your brother. So which of these would you love to be unjust to? And which of these would you love to supplicate against? And which of these would you love to uncover his veil (private matters)?

وَ إِنْ عَرَضَ لَكَ إِبْلِيسُ لَعَنَهُ اللَّهُ- بِأَنَّ لَكَ فَضْلًا عَلَى أَحَدٍ مِنْ أَهْلِ الْقِبْلَةِ- فَانْظُرْ إِنْ كَانَ أَكْبَرَ مِنْكَ فَقُلْ: قَدْ سَبَقَنِي بِالْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ، فَهُوَ خَيْرٌ مِنِّي

And if Iblees^-la, may Allah^-azwj Curse him^-la, presents to you, that there is merit for you over anyone from the people of the Qiblah, so look at the one who was older than you and say, ‘He has preceded me with the Eman and the righteous deeds, therefore he is better than me’.

وَ إِنْ كَانَ أَصْغَرَ مِنْكَ، فَقُلْ: قَدْ سَبَقْتُهُ بِالْمَعَاصِي وَ الذُّنُوبِ فَهُوَ خَيْرٌ مِنِّي وَ إِنْ كَانَ تِرْبُكَ فَقُلْ: أَنَا عَلَى يَقِينٍ مِنْ ذَنْبِي، وَ فِي شَكٍّ مِنْ أَمْرِهِ، فَمَا لِي أَدَعُ يَقِينِي لِشَكِّي‏

And if he was younger than you, then say, ‘I have preceded him with the (acts of) disobedience and the sins, therefore he is better than me’. And if he was a father (one of similar age to you), then say, ‘I am certain of my sins, and in doubt of his affairs, so why should I leave my certainty for doubt regarding him?’

وَ إِنْ رَأَيْتَ الْمُسْلِمِينَ يُعَظِّمُونَكَ وَ يُوَقِّرُونَكَ وَ يُبَجِّلُونَكَ- فَقُلْ: هَذَا فَضْلٌ أَحْدَثُوهُ‏ وَ إِنْ رَأَيْتَ مِنْهُمْ (جَفَاءً وَ انْقِبَاضاً عَنْكَ- فَقُلْ: هَذَا الَّذِي) أَحْدَثْتُهُ

And if you were to see the Muslims revering you, and dignifying you, and venerating you, then say, ‘This is a merit they are innovating with’. And if you see from them, disloyalty and constriction from you, then say, ‘This is which I innovated with (from the sins)’.

فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ، سَهَّلَ اللَّهُ عَلَيْكَ عَيْشَكَ، وَ كَثُرَ أَصْدِقَاؤُكَ، وَ قَلَّ أَعْدَاؤُكَ، وَ فَرِحْتَ بِمَا يَكُونُ مِنْ بِرِّهِمْ، وَ لَمْ تَأْسَفْ عَلَى مَا يَكُونُ مِنْ جَفَائِهِمْ.

So, if you were to do that, Allah^-azwj would Ease your life upon you, and your friends would be a lot and your enemies would be few, and you would be happy with what is happening from their righteousness, and you would not regret upon what is happening from their disloyalty.

وَ اعْلَمْ: أَنَّ أَكْرَمَ النَّاسِ عَلَى النَّاسِ- مَنْ كَانَ خَيْرُهُ عَلَيْهِمْ فَائِضاً، وَ كَانَ عَنْهُمْ مُسْتَغْنِياً مُتَعَفِّفاً، وَ أَكْرَمُ النَّاسِ بَعْدَهُ عَلَيْهِمْ مَنْ كَانَ عَنْهُمْ مُتَعَفِّفاً، وَ إِنْ كَانَ إِلَيْهِمْ مُحْتَاجاً، فَإِنَّمَا أَهْلُ الدُّنْيَا (يَعْشَقُونَ الْأَمْوَالَ) ،

And know, that the most benevolent of the people to the people, is the one who was extra good upon them, and he was needless from them, chaste. And the most benevolent of the people after him, to them, is the one who is chaste (not asking) from them, and even though he is needy to them, for rather, the people of the world are desirous for the wealth.

فَمَنْ لَمْ يُزَاحِمْهُمْ فِيمَا يَعْشَقُونَهُ كَرُمَ عَلَيْهِمْ، وَ مَنْ لَمْ يُزَاحِمْهُمْ فِيهَا وَ مَكَّنَهُمْ مِنْهَا أَوْ مِنْ بَعْضِهَا- كَانَ أَعَزَّ [عَلَيْهِمْ‏] وَ أَكْرَمَ.

Therefore, the one who does not challenge them with regards to what they are desirous for, they would be honourable to them, and the one who does not challenge them with regards to it and enables them (even more) from it (acquiring wealth), or from part of it, he would be the most honourable to them and most prestigious’.

9 قَالَ ع‏ ثُمَّ قَامَ إِلَيْهِ رَجُلٌ فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي مَا مَعْنَى‏ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ»

9 – He (Imam Muhammad Al-Baqir^-asws) said: ‘Then a man stood up to him (Imam Ali^-asws Bin Al-Husayn^-asws), and he said, ‘O son^-asws of Rasool-Allah^-saww! Inform me, what is the meaning of, ‘In the Name of Allah^-azwj the Beneficent, the Merciful’ (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)?’

فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: حَدَّثَنِي أَبِي، عَنْ أَخِيهِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ رَجُلًا قَامَ إِلَيْهِ- فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ‏ بِسْمِ «اللَّهِ الرَّحْمنِ الرَّحِيمِ» مَا مَعْنَاهُ

So Ali^-asws Bin Al-Husayn^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws brother^-asws, from Amir Al-Momineen^-asws, that a man stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! Inform me about, ‘In the Name of Allah^-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, what is its meanings?’

فَقَالَ ع: إِنَّ قَوْلَكَ: «اللَّهِ» أَعْظَمُ الْأَسْمَاءِ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى- وَ هُوَ الِاسْمُ الَّذِي لَا يَنْبَغِي أَنْ يَتَسَمَّى بِهِ غَيْرُ اللَّهِ، وَ لَمْ يَتَسَمَّ بِهِ مَخْلُوقٌ.

So he^-asws said: ‘Your saying, ‘Allah^-azwj’ – it is the greatest of the Names of Allah^-azwj the Exalted – and it is the Name which is not befitting that you should name anyone else with it apart from Allah^-azwj, and the creatures cannot be named with it.

فَقَالَ الرَّجُلُ: فَمَا تَفْسِيرُ قَوْلِهِ تَعَالَى: «اللَّهِ» فَقَالَ ع: هُوَ الَّذِي يَتَأَلَّهُ إِلَيْهِ عِنْدَ الْحَوَائِجِ‏ وَ الشَّدَائِدِ- كُلُّ مَخْلُوقٍ، عِنْدَ انْقِطَاعِ الرَّجَاءِ مِنْ جَمِيعِ مَنْ دُونَهُ، وَ تَقَطُّعِ الْأَسْبَابِ مِنْ كُلِّ مَنْ سِوَاهُ وَ ذَلِكَ أَنَّ كُلَّ مُتَرَئِّسٍ‏ فِي هَذِهِ الدُّنْيَا أَوْ مُتَعَظِّمٍ فِيهَا، وَ إِنْ عَظُمَ غَنَاؤُهُ وَ طُغْيَانُهُ وَ كَثُرَتْ حَوَائِجُ مَنْ دُونَهُ إِلَيْهِ، فَإِنَّهُمْ سَيَحْتَاجُونَ حَوَائِجَ لَا يَقْدِرُ عَلَيْهَا هَذَا الْمُتَعَاظِمُ.

So the man said, ‘What is the Tafseer of the Word of the Exalted: “Allah”?’ So he^-asws said: ‘He^-azwj is that Who^-azwj is come to, during the needs and the difficulties, by every creature, during the cutting off of the hopes from the entirety of the ones besides Him^-asws, and the cutting of the means from everyone besides Him^-azwj. And that is because, every ruler in this world or a great one in it, and even if his riches were great as well as his tyranny, there will (always) be a lot of needs of the ones besides him, to him, and they would be needy of the needs which this great one would not be able upon.

وَ كَذَلِكَ هَذَا الْمُتَعَاظِمُ يَحْتَاجُ حَوَائِجَ لَا يَقْدِرُ عَلَيْهَا- فَيَنْقَطِعُ إِلَى اللَّهِ عِنْدَ ضَرُورَتِهِ وَ فَاقَتِهِ، حَتَّى إِذَا كُفِيَ هَمَّهُ، عَادَ إِلَى شِرْكِهِ.

And similar to that, this great one would be needy to ask from (some) and will not be unable upon (to act on his own), so he would cut out (away from the people) to Allah^-azwj during his necessity and his poverty (to that need), until his worries are sufficed from, he would return to his Shirk (Association with Allah^-azwj).

أَ مَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «قُلْ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ- أَ غَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ‏ صادِقِينَ- بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ ما تَدْعُونَ إِلَيْهِ إِنْ شاءَ- وَ تَنْسَوْنَ ما تُشْرِكُونَ»

Say: ‘What is your view if the Punishment of Allah were to come to you, or the Hour should come to you, would you be supplication to other than Allah if you are truthful? [6:40] But, it is Him you should be supplicating to, so He would Remove what you are supplicating to Him for, if He so Desires – and you would be (easily) forgetting what you should be thanking for [6:40].

فَقَالَ اللَّهُ تَعَالَى لِعِبَادِهِ: أَيُّهَا الْفُقَرَاءُ إِلَى رَحْمَتِي- إِنِّي قَدْ أَلْزَمْتُكُمُ الْحَاجَةَ إِلَيَّ فِي كُلِّ حَالٍ، وَ ذِلَّةَ الْعُبُودِيَّةِ فِي كُلِّ وَقْتٍ، فَإِلَيَّ فَافْزَعُوا فِي كُلِّ أَمْرٍ تَأْخُذُونَ بِهِ وَ تَرْجُونَ تَمَامَهُ، وَ بُلُوغَ غَايَتِهِ،

So Allah^-azwj the Exalted Said to His^-azwj servants: “O you ones poor to My^-azwj Mercy! I^-azwj have Necessitated you all for the (asking for) the needs to Me^-azwj in every state, and the humbleness of the servitude during every time. Therefore, it is Me^-azwj you should be panicking to with regards to every matter you are being seized with and wishing for its completion, and reaching its peak.

فَإِنِّي إِنْ أَرَدْتُ أَنْ أُعْطِيَكُمْ لَمْ يَقْدِرْ غَيْرِي عَلَى مَنْعِكُمْ وَ إِنْ أَرَدْتُ أَنْ أَمْنَعَكُمْ لَمْ يَقْدِرْ غَيْرِي عَلَى إِعْطَائِكُمْ [فَأَنَا أَحَقُّ مَنْ سُئِلَ، وَ أَوْلَى مَنْ تُضُرِّعَ إِلَيْهِ‏]

So I^-azwj, when I^-azwj Intend so, I^-azwj shall Give you (and) no one apart from Me^-azwj would be able upon preventing you. And if I^-azwj Intend to Prevent you, no one apart from Me^-azwj would be able upon giving you. So I^-azwj am the most rightful One to be asked from, and the foremost one to be beseeched to”.

فَقُولُوا عِنْدَ افْتِتَاحِ كُلِّ أَمْرٍ عَظِيمٍ أَوْ صَغِيرٍ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» أَيْ أَسْتَعِينُ عَلَى هَذَا الْأَمْرِ بِاللَّهِ الَّذِي لَا تَحِقُّ الْعِبَادَةُ لِغَيْرِهِ، الْمُغِيثِ إِذَا اسْتُغِيثَ، [وَ] الْمُجِيبِ إِذَا دُعِيَ

Thus, you should be saying at the commencement of every matter, (no matter if) large or small, ‘In the Name of Allah^-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’ – i.e., ‘I am seeking Assistance upon this matter, with Allah^-azwj Who, there is no right for the worship for other than Him^-azwj, the Helper when help is sought, and the Answerer when supplicated to.

«الرَّحْمَنِ» الَّذِي يَرْحَمُ بِبَسْطِ الرِّزْقِ عَلَيْنَا «الرَّحِيمِ» بِنَا فِي أَدْيَانِنَا وَ دُنْيَانَا وَ آخِرَتِنَا: خَفَّفَ اللَّهُ عَلَيْنَا الدِّينَ، وَ جَعَلَهُ سَهْلًا خَفِيفاً، وَ هُوَ يَرْحَمُنَا بِتَمْيِيزِنَا مِنْ أَعْدَائِهِ.

The Beneficent – The One^-azwj Who Extended the sustenance upon us. The Merciful – with us in our Religion, and our world, and our Hereafter. Allah^-azwj has Lightened the Religion upon us and Made it to be easy, light, and He^-azwj is Merciful to us with Differentiating us from His^-azwj enemies.

ثُمَّ قَالَ رَسُولُ اللَّهِ ع: مَنْ أَحْزَنَهُ أَمْرٌ تَعَاطَاهُ- فَقَالَ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» وَ هُوَ مُخْلِصٌ لِلَّهِ عَزَّ وَ جَلَّ وَ يُقْبِلُ بِقَلْبِهِ إِلَيْهِ، لَمْ يَنْفَكَّ مِنْ إِحْدَى اثْنَتَيْنِ: إِمَّا بُلُوغِ حَاجَتِهِ الدُّنْيَاوِيَّةِ وَ إِمَّا مَا يَعْدِلُهُ عِنْدَهُ، وَ يُدَّخَرُلَدَيْهِ، وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى‏ لِلْمُؤْمِنِينَ.

Then Rasool-Allah^-saww said: ‘The one whom dealing with a matter grieves him, and he says, ‘In the Name of Allah^-azwj the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, and he is sincere to Allah^-azwj Mighty and Majestic, and is attentive with his heart to Him^-azwj, would not miss out from one of the two – either he would achieve his worldly need, or the equal of it would be Kept for him by Allah^-azwj, and whatever is with Allah is better and more lasting [28:60] – for the Momineen’’.

[فضل فاتحة الكتاب‏]

Merits of the Opening of the Book (Surah Al-Hamd)

10 وَ قَالَ الْحَسَنُ [بْنُ عَلِيٍ‏] ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ إِنَ‏ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» آيَةٌ مِنْ فَاتِحَةِ الْكِتَابِ، وَ هِيَ سَبْعُ آيَاتٍ تَمَامُهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏.

10 – And Al-Hassan^-asws Bin Ali^-asws said: ‘Amir Al-Momineen^-asws said: ‘And ‘In the Name of Allah the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’ is a Verse from the Opening of the Book (Surah Al-Hamd), and it is of seven Verses, complete with ‘In the Name of Allah the Beneficent, the Merciful’.

[قَالَ‏]: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِي: يَا مُحَمَّدُ «وَ لَقَدْ آتَيْناكَ سَبْعاً مِنَ الْمَثانِي وَ الْقُرْآنَ الْعَظِيمَ» فَأَفْرَدَ الِامْتِنَانَ [عَلَيَ‏] بِفَاتِحَةِ الْكِتَابِ، وَ جَعَلَهَا بِإِزَاءِ الْقُرْآنِ الْعَظِيمِ وَ إِنَّ فَاتِحَةَ الْكِتَابِ أَشْرَفُ‏ مَا فِي كُنُوزِ الْعَرْشِ.

I have heard Rasool-Allah^-saww say: ‘Allah^-azwj Said to me, ‘O Muhammad^-saww And We have Given you seven of the oft-repeated (verses) and the Magnificent Quran [15:87]. Allah^-azwj Referred to it separately in the Opening of the Book and Made it special to the Magnificent Quran and this Opening of the Book is the noblest of the treasures of the Throne.’

وَ إِنَّ اللَّهَ تَعَالَى خَصَّ بِهَا مُحَمَّداً ص وَ شَرَّفَهُ [بِهَا] وَ لَمْ يُشْرِكْ مَعَهُ فِيهَا أَحَداً مِنْ أَنْبِيَائِهِ مَا خَلَا سُلَيْمَانَ ع فَإِنَّهُ أَعْطَاهُ مِنْهَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» أَ لَا تَرَى أَنَّهُ يَحْكِي عَنْ بِلْقِيسَ حِينَ قَالَتْ: «إِنِّي أُلْقِيَ إِلَيَّ كِتابٌ كَرِيمٌ إِنَّهُ مِنْ سُلَيْمانَ وَ إِنَّهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ»

Allah^-azwj the Exalted Specialise Muhammad^-saww with it and Ennobled him^-saww with it, and did not associate in it along with him^-saww, anyone else from the Prophets^-as apart from Suleyman^-as, for he^-saww was Given from it, In the Name of Allah the Beneficent, the Merciful [1:1]. Do you not see that He^-azwj Related about Bilquees where she said: An honourable letter has been delivered to me [27:29] It is from Suleyman, and it is in the Name of Allah, the Beneficent, the Merciful? [27:30]!

أَلَا فَمَنْ قَرَأَهَا مُعْتَقِداً لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، مُنْقَاداً لِأَمْرِهِمْ، مُؤْمِناً بِظَاهِرِهِمْ وَ بَاطِنِهِمْ، أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ حَرْفٍ مِنْهَا حَسَنَةً، كُلُّ حَسَنَةٍ مِنْهَا أَفْضَلُ لَهُ مِنَ الدُّنْيَا وَ مَا فِيهَا- مِنْ أَصْنَافِ أَمْوَالِهَا وَ خَيْرَاتِهَا

Indeed! So the one who recites this and believes in the Wilayah of Muhammad^-saww and his^-saww Pure Progeny^-asws, and believes in their manifest and hidden matters, then Allah^-azwj Mighty and Majestic will Give him a Reward for every letter of it, each of which will be better than this world and whatever is in it from the varieties of its wealth and (all of) its goodness.

وَ مَنِ اسْتَمَعَ قَارِئاً يَقْرَؤُهَا- كَانَ لَهُ قَدْرُ ثُلُثِ مَا لِلْقَارِئِ، فَلْيَسْتَكْثِرْ أَحَدُكُمْ مِنْ هَذَا الْخَيْرِ الْمُعْرَضِ لَكُمْ، فَإِنَّهُ غَنِيمَةٌ لَا يَذْهَبَنَّ أَوَانُهُ، فَتَبْقَى فِي قُلُوبِكُمُ الْحَسْرَةُ.

And the one who listens intently to a reciter reciting it, would have for him a third of what is for the reciter. Therefore, let each one of you attain a good deal from this goodness shown to you, for it is such a booty, the season of which will not be passing away, in case regret remains in your heart (of not benefiting from its recitations).

قوله عز و جل‏ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏

The Words of the Mighty and Majestic: The Praise is for Allah Lord of the worlds [1:2].

[تفسير الحمد]

Interpretation of ‘The Praise’

11 قَوْلُهُ تَعَالَى: «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ» قَالَ الْإِمَامُ ع: جَاءَ رَجُلٌ إِلَى الرِّضَا ع فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ» مَا تَفْسِيرُهُ قَالَ ع: لَقَدْ حَدَّثَنِي أَبِي، عَنْ جَدِّي عَنِ الْبَاقِرِ، عَنْ زَيْنِ الْعَابِدِينَ ع أَنَّ رَجُلًا جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ: أَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ» مَا تَفْسِيرُهُ

11 – The Imam^-asws said: ‘A person came to Al-Reza^-asws and said: ‘O son^-asws of the Rasool-Allah^-saww, inform me about the Words of Allah^-azwj: The Praise is for Allah Lord of the worlds [1:2], what is its explanation?’ He^-asws said: ‘My father^-asws narrated to me^-asws from my forefather^-asws Al-Baqir^-asws from Zayn-ul-Abideen^-asws that a person came to Amir-Al-Momineen^-asws and said: ‘Inform me about the Words of Allah^-azwj: The Praise is for Allah Lord of the worlds [1:2] (الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ), what is its interpretation?’

فَقَالَ: «الْحَمْدُ لِلَّهِ» هُوَ أَنْ عَرَّفَ اللَّهُ عِبَادَهُ بَعْضَ نِعَمِهِ عَلَيْهِمْ جُمَلًا، إِذْ لَا يَقْدِرُونَ عَلَى مَعْرِفَةِ جَمِيعِهَا بِالتَّفْصِيلِ، لِأَنَّهَا أَكْثَرُ مِنْ أَنْ تُحْصَى أَوْ تُعْرَفَ

He^-asws said: “The Praise is for Allah” – it is the recognition by him of some of Allah^-azwj’s Bounties to him, in summary, as he does not have the ability to recognise all of these in detail, because they are too numerous to count or recognise’.

فَقَالَ لَهُمْ: قُولُوا: «الْحَمْدُ لِلَّهِ» عَلَى مَا أَنْعَمَ بِهِ‏ عَلَيْنَا. (رَبِّ الْعالَمِينَ) وَ هُمُ الْجَمَاعَاتُمِنْ كُلِّ مَخْلُوقٍ، مِنَ الْجَمَادَاتِ، وَ الْحَيَوَانَاتِ: فَأَمَّا الْحَيَوَانَاتُ، فَهُوَ يَقْلِبُهَا فِي قُدْرَتِهِ، وَ يَغْذُوهَا مِنْ رِزْقِهِ، وَ يَحُوطُهَا بِكَنَفِهِ وَ يُدَبِّرُ كُلًّا مِنْهَا بِمَصْلَحَتِهِ.

He^-asws said to them: ‘Say the Words: The Praise is for Allah [1:2] for the Bounties that have been Bestowed. ‘The Lord of the worlds [1:2] -includes the communities of all creatures, from the vegetation and animals. As for the animals, He^-azwj has placed in their hearts ability to fend for themselves and also all about (their requirements) for their betterment.

وَ أَمَّا الْجَمَادَاتُ فَهُوَ يُمْسِكُهَا بِقُدْرَتِهِ، يُمْسِكُ مَا اتَّصَلَ مِنْهَا أَنْ يَتَهَافَتَ، وَ يُمْسِكُ الْمُتَهَافِتَ مِنْهَا أَنْ يَتَلَاصَقوَ يُمْسِكُ السَّماءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ‏، وَ يُمْسِكُ الْأَرْضَ أَنْ تَنْخَسِفَ إِلَّا بِأَمْرِهِ، إِنَّهُ بِعِبَادِهِ رَءُوفٌ رَحِيمٌ.

And as for the vegetation, He^-azwj Maintains it by His^-azwj Power, and Maintains it, and Holds the sky so that it does not fall down on the earth except by His^-azwj Permission, and the earth does not collapse except by His^-azwj Command, He^-azwj is Gracious and Merciful to His^-azwj servants.’

قَالَ ع: وَ (رَبِّ الْعالَمِينَ) مَالِكُهُمْ وَ خَالِقُهُمْ- وَ سَائِقُ أَرْزَاقِهِمْ، إِلَيْهِمْ، مِنْ حَيْثُ يَعْلَمُونَ، وَ مِنْ حَيْثُ لَا يَعْلَمُونَ. فَالرِّزْقُ مَقْسُومٌ، وَ هُوَ يَأْتِي ابْنَ آدَمَ عَلَى أَيِّ سِيرَةٍ سَارَهَا مِنَ الدُّنْيَا، لَيْسَ لِتَقْوَى مُتَّقٍ بِزَائِدَةٍ، وَ لَا لِفُجُورِ فَاجِرٍ بِنَاقِصَةٍ، وَ بَيْنَهُ وَ بَيْنَهُ سِتْرٌ وَ هُوَ طَالِبُهُ. وَ لَوْ أَنَّ أَحَدَكُمْ يَفِرُّ مِنْ‏ رِزْقِهِ لَطَلَبَهُ رِزْقُهُ كَمَا يَطْلُبُهُ الْمَوْتُ.

He^-asws said: ‘And The Lord of the worlds [1:2] – means that He^-azwj is their Master and their Creator and gives them sustenance from where they are knowing or whether they are not knowing. Sustenance has been Apportioned, and He^-azwj gives to the son of Adam^-as equally regardless of which way he adopts. The pious does not get more due to his piety nor does the mischief-maker gets any less due to his mischief. Between him and his sustenance that he strives for there is a veil. If any of you do not go and seek his sustenance, then sustenance will seek him out like death seeks him out.

قَالَ [أَمِيرُ الْمُؤْمِنِينَ ع‏]: فَقَالَ اللَّهُ تَعَالَى لَهُمْ: قُولُوا: «الْحَمْدُ لِلَّهِ» عَلَى مَا أَنْعَمَ بِهِ عَلَيْنَا، وَ ذَكَرَنَا بِهِ مِنْ خَيْرٍ فِي كُتُبِ الْأَوَّلِينَ مِنْ قَبْلِ أَنْ نَكُونَ. فَفِي هَذَا إِيجَابٌ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ لِمَا فَضَّلَهُ وَ فَضَّلَهُمْ، وَ عَلَى شِيعَتِهِمْ أَنْ يَشْكُرُوهُ بِمَا فَضَّلَهُمْ [بِهِ عَلَى غَيْرِهِمْ‏].

Amir-Al-Momineen^-asws said: ‘Allah^-azwj Said to them, ‘Be saying The Praise is for Allah [1:2] – upon what He^-azwj has Favoured with upon us^-asws, and Mentioned us^-asws with it from goodness in the former Books from before we^-asws came to be (in this world). Thus, in this in an Obligation upon Muhammad^-saww and the Progeny^-asws due to what He^-azwj Graced him^-saww and Graced them^-asws and upon their^-asws Shias, that they should be thankful with what they have been Graced with over the others’.

[تفضيل أمة محمد على جميع الأمم‏]

The merits of the community of Muhammad^-saww over the entirety of the communities

وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُوسَى بْنَ عِمْرَانَ وَ اصْطَفَاهُ نَجِيّاً- وَ فَلَقَ لَهُ الْبَحْرَ فَنَجَّى بَنِي إِسْرَائِيلَ، وَ أَعْطَاهُ التَّوْرَاةَ وَ الْأَلْوَاحَ- رَأَى مَكَانَهُ مِنْ رَبِّهِ عَزَّ وَ جَلَّ فَقَالَ: يَا رَبِّ لَقَدْ أَكْرَمْتَنِي بِكَرَامَةٍ لَمْ تُكْرِمْ بِهَا أَحَداً قَبْلِي.

And that is, because Rasool-Allah^-saww said: ‘When Allah^-azwj Mighty and Majestic Sent Musa^-as Bin Imran^-as and Chose him^-as as a rescuer, and Split the sea for him^-as and so he^-as rescued the Children of Israel, and He^-azwj Gave him^-as the Torah and the Tablets – he^-saww saw his^-as position from his^-as Lord^-azwj Mighty and Majestic, and he^-as said: ‘O Lord^-azwj! You^-azwj have Honoured me^-as with such a prestige, You^-azwj have not Honoured anyone else with it before me^-as’.

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ مُحَمَّداً أَفْضَلُ عِنْدِي- مِنْ جَمِيعِ مَلَائِكَتِي وَ جَمِيعِ خَلْقِي قَالَ مُوسَى: يَا رَبِّ- فَإِنْ كَانَ مُحَمَّدٌ أَكْرَمَ‏ عِنْدَكَ مِنْ جَمِيعِ خَلْقِكَ، فَهَلْ فِي آلِ الْأَنْبِيَاءِ أَكْرَمُ مِنْ آلِي

So Allah^-azwj Mighty and Majestic Said: “O Musa^-as! But, do you^-as not know that Muhammad^-saww is more superior in My^-azwj Presence than the entirety of My^-azwj Angels and the entirety of My^-azwj creatures?” Musa^-as said: ‘O Lord^-azwj! So if it was so that Muhammad^-saww was more prestigious (superior) in Your^-azwj Presence than the entirety of Your^-azwj creatures, then is there among the progenies of the Prophets^-as any more honourable from a progeny?’

قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ فَضْلَ آلِ مُحَمَّدٍ عَلَى جَمِيعِ آلِ النَّبِيِّينَ‏ كَفَضْلِ مُحَمَّدٍ عَلَى جَمِيعِ الْمُرْسَلِينَ‏ فَقَالَ: يَا رَبِّ فَإِنْ كَانَ آلُ مُحَمَّدٍ عِنْدَكَ كَذَلِكَ، فَهَلْ فِي صَحَابَةِ الْأَنْبِيَاءِ أَكْرَمُ [عِنْدَكَ‏] مِنْ صَحَابَتِي‏

Allah^-azwj Mighty and Majestic Said: “O Musa^-as! But, do you know that the merit of the Progeny^-as of Muhammad^-saww upon the entirety of the progenies of the Prophets^-as, is like the merit of Muhammad over the entirety of the Mursils^-as?” So he^-as said: ‘O Lord^-azwj! So if it was so that the Progeny^-as of Muhammad^-saww was like that in Your^-azwj Presence, then is that among the companions of the Prophets^-as any more honourable in Your^-azwj Presence than my^-as companions?’

قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ فَضْلَ صَحَابَةِ مُحَمَّدٍ ص عَلَى جَمِيعِ صَحَابَةِ الْمُرْسَلِينَ- كَفَضْلِ آلِ مُحَمَّدٍ عَلَى جَمِيعِ آلِ النَّبِيِّينَ- وَ [كَ] فَضْلِ مُحَمَّدٍ عَلَى جَمِيعِ الْمُرْسَلِينَ

Allah^-azwj Mighty and Majestic Said: “O Musa^-as! But do you^-as not know that the superiority of the companions of Muhammad^-saww over the entirety of the companions of the Mursils^-as is like the superiority of the Progeny^-asws of Muhammad^-saww over the entirety of the Progenies of the Prophets^-as – and like the superiority of Muhammad^-saww over the entirety of the Mursils^-as?”

فَقَالَ مُوسَى: يَا رَبِّ- فَإِنْ كَانَ مُحَمَّدٌ وَ آلُهُ وَ صَحْبُهُ كَمَا وَصَفْتَ، فَهَلْ فِي أُمَمِ الْأَنْبِيَاءِ أَفْضَلُ عِنْدَكَ مِنْ أُمَّتِي ظَلَّلْتَ عَلَيْهِمُ الْغَمَامَ، وَ أَنْزَلْتَ عَلَيْهِمُ الْمَنَّ وَ السَّلْوَى وَ فَلَقْتَ لَهُمُ الْبَحْرَ

So Musa^-as said: ‘O Lord^-azwj! So if it was so that Muhammad^-saww and his^-saww Progeny^-asws are as You^-azwj Described, then is there among a community of the Prophets^-as, any who is superior in Your^-azwj Presence than my^-as community is? You^-azwj Shaded upon them with the clouds, and Sent down upon them the manna and the quails, and Split the sea for them’.

فَقَالَ اللَّهُ تَعَالَى: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ فَضْلَ أُمَّةِ مُحَمَّدٍ عَلَى جَمِيعِ الْأُمَمِ كَفَضْلِي‏ عَلَى جَمِيعِ خَلْقِي قَالَ مُوسَى: يَا رَبِّ لَيْتَنِي كُنْتُ أَرَاهُمْ.

Allah^-azwj the Exalted Said: “O Musa^-as! But, do you^-as not know that the superiority of the community of Muhammad^-saww over the entirety of the communities is like My^-azwj Superiority over the entirety of My^-azwj creatures?” Musa^-as said: ‘O Lord^-azwj! Alas! If only I^-as could see them’.

(فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ): يَا مُوسَى إِنَّكَ لَنْ تَرَاهُمْ، فَلَيْسَ هَذَا أَوَانُ ظُهُورِهِمْ، وَ لَكِنْ سَوْفَ تَرَاهُمْ فِي الْجَنَّةِ جَنَّاتِ عَدْنٍ وَ الْفِرْدَوْسِ بِحَضْرَةِ مُحَمَّدٍ فِي نَعِيمِهَا يَتَقَلَّبُونَ، وَ فِي خَيْرَاتِهَا يَتَبَحْبَحُونَ‏ أَ فَتُحِبُّ أَنْ أُسْمِعَكَ كَلَامَهُمْ قَالَ: نَعَمْ يَا إِلَهِي.

So Allah^-azwj the Exalted Revealed unto him^-as: “O Musa^-as! You^-as cannot see them, for this isn’t the time of their appearance. But, soon you^-as will see them in the Paradise, the Gardens of Eden and the Firdous, in the presence of Muhammad^-saww. They would be turning in its Bliss and they would be enjoying in its goodness. Would you^-as love to hear their voices?” He^-as said: ‘Yes, my^-as God^-azwj!’

: [نداء الرب سبحانه و تعالى أمة محمد (ص)]

The Call of the Lord^-azwj Glorious and Exalted to the Community of Muhammad^-saww

قَالَ [اللَّهُ جَلَّ جَلَالُهُ‏]: قُمْ بَيْنَ يَدَيَّ، وَ اشْدُدْ مِئْزَرَكَ- قِيَامَ الْعَبْدِ الذَّلِيلِ بَيْنَ يَدَيِ السَّيِّدِ الْمَلِكِ الْجَلِيلِ، فَفَعَلَ ذَلِكَ مُوسَى.

Allah^-azwj, Majestic is His^-azwj Majesty Said: “Stand in front of Me^-azwj, and tighten your clothes, like the standing of the humble slave in front of the master, the king, the majestic”. So, Musa^-as did that.

فَنَادَى [الْمَلِكُ‏] رَبُّنَا عَزَّ وَ جَلَّ يَا أُمَّةَ مُحَمَّدٍ. فَأَجَابُوهُ كُلُّهُمْ، وَ هُمْ فِي أَصْلَابِ آبَائِهِمْ وَ أَرْحَامِ أُمَّهَاتِهِمْ: «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ- إِنَّ الْحَمْدَ وَ النِّعْمَةَ وَ الْمُلْكَ لَكَ- لَا شَرِيكَ لَكَ لَبَّيْكَ».

So our Lord^-azwj Mighty and Majestic Called out: “O community of Muhammad^-saww!” So they answered Him^-azwj, all of them, and they were in the loins of their fathers and the wombs of their mothers: ‘At Your^-azwj service O Lord^-azwj! At Your^-azwj service! There is no associate for You^-azwj! At Your^-azwj service. Surely, the Praise, and the Bounties, and the Kingdom are for You^-azwj – there being no associate for You^-azwj. At Your^-azwj service!’

قَالَ فَجَعَلَ اللَّهُ تَعَالَى تِلْكَ الْإِجَابَةَ مِنْهُمْ شِعَارَ الْحَجِ‏.

Thus, Allah^-azwj the Exalted Made that answer from them as a slogan (known as Talbiyya) for the Hajj.

ثُمَّ نَادَى رَبُّنَا عَزَّ وَ جَلَّ: يَا أُمَّةَ مُحَمَّدٍ إِنَّ قَضَائِي عَلَيْكُمْ أَنَّ رَحْمَتِي سَبَقَتْ غَضَبِي، وَ عَفْوِي قَبْلَ‏ عِقَابِي، فَقَدِ اسْتَجَبْتُ لَكُمْ مِنْ قَبْلِ أَنْ تَدْعُونِي، وَ أَعْطَيْتُكُمْ مِنْ قَبْلِ أَنْ تَسْأَلُونِي،

Then our Lord^-azwj Mighty and Majestic Called out: “O community of Muhammad^-saww! My^-azwj Judgment upon you all is that My^-azwj Mercy shall precede My^-azwj Wrath, and My^-azwj Pardon shall be before My^-azwj Punishment, for I^-azwj have Obligated for you from before that you should be supplicating to Me^-azwj, and I^-azwj shall Grant you from before you even ask Me^-azwj.

مَنْ لَقِيَنِي مِنْكُمْ بِشَهَادَةِ: أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ، صَادِقٌ فِي أَقْوَالِهِ، مُحِقٌّ فِي أَفْعَالِهِ‏ وَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخُوهُ- وَ وَصِيُّهُ مِنْ بَعْدِهِ وَ وَلِيُّهُ،

The one from you who meets Me^-azwj with the testimony that, ‘There is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, truthful in his^-saww statements, rightful in his^-saww deeds, and that Ali^-asws Bin Abu Talib^-asws is his^-saww brother, and his^-saww successor from after him^-saww, and his^-azwj Guardian.

يُلْتَزَمُ طَاعَتُهُ [كَمَا يُلْتَزَمُ طَاعَةُ] مُحَمَّدٍ وَ أَنَّ أَوْلِيَاءَهُ‏ الْمُصْطَفَيْنَ الْأَخْيَارَ الْمُطَهَّرِينَ- الْمُبَايِنِينَ‏ بِعَجَائِبِ آيَاتِ اللَّهِ وَ دَلَائِلِ حُجَجِ اللَّهِ مِنْ بَعْدِهِمَا أَوْلِيَاؤُهُ، أَدْخَلْتُهُ جَنَّتِي، وَ إِنْ كَانَتْ ذُنُوبُهُ مِثْلَ زَبَدِ الْبَحْرِ.

The obedience to him^-asws is necessitated just as is the obedience to Muhammad^-saww, and that His^-azwj Guardians are the Chosen ones, the best, the Purified, the ones Blessed with the wonderful Signs of Allah^-azwj and the evidence of the Proofs of Allah^-azwj from after them^-asws both. His^-asws friends, I^-azwj shall Enter them into My^-azwj Paradise, and even though his sins may be like the foam of the sea!”

قَالَ: فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّنَا محمد [مُحَمَّداً] ص قَالَ: يَا مُحَمَّدُ «وَ ما كُنْتَ بِجانِبِ الطُّورِ إِذْ نادَيْنا» أُمَّتَكَ بِهَذِهِ الْكَرَامَةِ.

He^-asws said: ‘So when Allah^-azwj Mighty and Majestic Sent our Prophet^-saww, Muhammad^-saww, He^-azwj Said: “O Muhammad^-saww! And you were not by the side of the (Mount) Toor when We Called out [28:46], your^-saww community with this prestige”.

ثُمَّ قَالَ عَزَّ وَ جَلَّ لِمُحَمَّدٍ ص: قُلْ: الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ عَلَى مَا اخْتَصَّنِي بِهِ مِنْ هَذِهِ الْفَضِيلَةِ.

Then the Mighty and Majestic Said to Muhammad^-saww: “Say: ‘The Praise is for Allah Lord of the worlds [1:2] (الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ) – upon what I^-saww have been Specialised with from this merit’”.

وَ قَالَ لِأُمَّتِهِ: [وَ] قُولُوا أَنْتُمْ: الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ عَلَى مَا اخْتَصَّنَا بِهِ مِنْ هَذِهِ الْفَضَائِلِ‏.

And He^-azwj Said to his^-saww community: “And you all should be saying, ‘The Praise is for Allah Lord of the worlds [1:2] (الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ), upon what we have been Specialised with from these merits’”.

قوله عز و جل‏ الرَّحْمنِ الرَّحِيمِ‏

The Words of the Mighty and Majestic: The Beneficent, the Merciful [1:2]

12 قَالَ الْإِمَامُ ع‏ «الرَّحْمنِ»: الْعَاطِفِ عَلَى خَلْقِهِ بِالرِّزْقِ، لَا يَقْطَعُ عَنْهُمْ مَوَادَّ رِزْقِهِ، وَ إِنِ انْقَطَعُوا عَنْ طَاعَتِهِ. «الرَّحِيمِ» بِعِبَادِهِ الْمُؤْمِنِينَ فِي تَخْفِيفِهِ عَلَيْهِمْ طَاعَاتِهِ وَ بِعِبَادِهِ الْكَافِرِينَ فِي الرِّفْقِ بِهِمْ- فِي دُعَائِهِمْ إِلَى مُوَافَقَتِهِ.

S 12 – The Imam (Hassan Al-Askari^-asws) said: ‘The Beneficent – He^-azwj Gives sustenance to His^-azwj creation which never gets cut off even if they cut-off their obedience to Him^-azwj. The Merciful – With the Momineen servants. He^-azwj makes their obedience easy for them, and for the disbelieving servants, approves their supplications with Kindness.’

قَالَ: وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: «الرَّحْمنِ» هُوَ الْعَاطِفُ عَلَى خَلْقِهِ بِالرِّزْقِ. قَالَ: وَ مِنْ رَحْمَتِهِ- أَنَّهُ لَمَّا سَلَبَ الطِّفْلَ قُوَّةَ النُّهُوضِ وَ التَّغَذِّي- جَعَلَ تِلْكَ الْقُوَّةَ فِي أُمِّهِ، وَ رَقَّقَهَا عَلَيْهِ لِتَقُومَ بِتَرْبِيَتِهِ وَ حَضَانَتِهِ، فَإِنْ قَسَا قَلْبُ أُمٍّ مِنَ الْأُمَّهَاتِ- أَوْجَبَ تَرْبِيَةَ هَذَا الطِّفْلِ [وَ حَضَانَتَهُ‏] عَلَى سَائِرِ الْمُؤْمِنِينَ، وَ لَمَّا سَلَبَ بَعْضَ الْحَيَوَانَاتِ قُوَّةَ التَّرْبِيَةِ لِأَوْلَادِهَا، وَ الْقِيَامِ بِمَصَالِحِهَا، جَعَلَ تِلْكَ الْقُوَّةَ فِي الْأَوْلَادِ لِتَنْهَضَ حِينَ تُولَدُ وَ تَسِيرَ إِلَى رِزْقِهَا الْمُسَبَّبِ‏ لَهَا.

He^-asws said: ‘Amir-Al-Momineen^-asws said: ‘The Beneficent – He^-azwj Gives sustenance to His^-azwj creation. It is His^-azwj Mercy that when a child does not yet have the strength to run around and acquire its sustenance, He^-azwj Gives that strength to his mother so that she can look after the child. And if the mother does not look after the child then it becomes more than obligatory for the rest of the Momineen to look after the child. Some animals have not been given this instinct to look after their young ones and so they start looking for their own sustenance very shortly after birth.

قَالَ ع: وَ تَفْسِيرُ قَوْلِهِ عَزَّ وَ جَلَ‏ «الرَّحْمنِ»: أَنَّ قَوْلَهُ‏ «الرَّحْمنِ» مُشْتَقٌّ مِنَ الرَّحْمَةِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَنَا «الرَّحْمَنُ». وَ هِيَ [مِنَ‏] الرَّحِمِ شَقَقْتُ لَهَا اسْماً مِنِ اسْمِي، مَنْ وَصَلَهَا وَصَلْتُهُ، وَ مَنْ قَطَعَهَا قَطَعْتُهُ.

He^-asws said in the explanation of ‘الرحمن’ The Beneficent: ‘The Word ‘Beneficent’ has been derived from ‘الرَّحْمَةِ’ the Mercy. I heard the Rasool Allah^-saww saying: Allah^-azwj Said: “I^-azwj am ‘The Beneficent’ and it is derived from the Mercy, a Name from My^-azwj Names. Whoever connects to it I^-azwj shall be Connected to him, and whoever cuts himself from it then I^-azwj shall cut him off from My^-azwj Mercy.’

ثُمَّ قَالَ عَلِيٌّ ع: أَ وَ تَدْرِي مَا هَذِهِ الرَّحِمُ- الَّتِي مَنْ وَصَلَهَا وَصَلَهُ الرَّحْمَنُ، وَ مَنْ قَطَعَهَا قَطَعَهُ الرَّحْمَنُ فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ: حَثَّ بِهَذَا كُلَّ قَوْمٍ عَلَى أَنْ يُكْرِمُوا أَقْرِبَاءَهُمْ‏ وَ يَصِلُوا أَرْحَامَهُمْ.

Then Ali^-asws said: ‘Do you know what this Mercy is that whoever connects to it is connected to the Beneficent?’ They said: ‘O Amir-Al-Momineen^-asws! ‘Every community has been urged by this to honour their relatives and maintain good relations with them.’

فَقَالَ لَهُمْ: أَ يَحُثُّهُمْ عَلَى أَنْ يَصِلُوا أَرْحَامَهُمُ الْكَافِرِينَ، وَ أَنْ يُعَظِّمُوا مَنْ حَقَّرَهُ اللَّهُ، وَ أَوْجَبَ احْتِقَارَهُ مِنَ الْكَافِرِينَ قَالُوا: لَا-، وَ لَكِنَّهُ حَثَّهُمْ عَلَى صِلَةِ أَرْحَامِهِمُ الْمُؤْمِنِينَ. قَالَ: فَقَالَ: أَوْجَبَ حُقُوقَ أَرْحَامِهِمْ، لِاتِّصَالِهِمْ بِآبَائِهِمْ وَ أُمَّهَاتِهِمْ قُلْتُ: بَلَى يَا أَخَا رَسُولِ اللَّهِ. قَالَ: فَهُمْ إِذَنْ إِنَّمَا يَقْضُونَ فِيهِمْ‏ حُقُوقَ الْآبَاءِ وَ الْأُمَّهَاتِ.

So he^-asws said to them: ‘Have any of them obligated to maintain good relations with the disbelievers, and respect the ones whom He^-azwj Has Belittled, and Enjoined the contempt of the disbelievers?’ They said: ‘No, but we have been urged to have good relations with the Momineen.’ He^-asws said: ‘Has He^-azwj not has Enjoined this due to their connection with their fathers and mothers?’ They said: Yes, O brother^-asws of the Rasool-Allah^-saww.’ He^-asws said: ‘Understand then, that by doing this they are making up the rights of their mothers and fathers.’

قُلْتُ: بَلَى يَا أَخَا رَسُولِ اللَّهِ ص. قَالَ: فَآبَاؤُهُمْ وَ أُمَّهَاتُهُمْ- إِنَّمَا غَذَّوْهُمْ فِي الدُّنْيَا- وَ وَقَوْهُمْ مَكَارِهَهَا، وَ هِيَ نِعْمَةٌ زَائِلَةٌ، وَ مَكْرُوهٌ يَنْقَضِي، وَ رَسُولُ رَبِّهِمْ سَاقَهُمْ إِلَى نِعْمَةٍ دَائِمَةٍ لَا تَنْقَضِي، وَ وَقَاهُمْ مَكْرُوهاً مُؤَبَّداً لَا يَبِيدُ، فَأَيُّ النِّعْمَتَيْنِ أَعْظَمُ قُلْتُ: نِعْمَةُ رَسُولِ اللَّهِ ص أَعْظَمُ وَ أَجَلُّ وَ أَكْبَرُ.

They said: ‘Yes O brother^-asws of Rasool-Allah^-saww.’ He^-asws said: ‘Their fathers and mothers provide them with sustenance in this world and prevent them from the abhorrent, and this is a declining bounty, while the Rasool-Allah^-saww gave them everlasting bounties and saved them from eternal difficulties, so which is a greater bounty?’. I said, ‘The bounty of the Rasool-Allah^-saww is greater and larger.’

قَالَ: فَكَيْفَ يَجُوزُ أَنْ يَحُثَّ عَلَى قَضَاءِ حَقِّ- مَنْ صَغَّرَ [اللَّهُ‏] حَقَّهُ، وَ لَا يَحُثَّ عَلَى قَضَاءِ حَقِّ مَنْ كَبَّرَ [اللَّهُ‏] حَقَّهُ قُلْتُ: لَا يَجُوزُ ذَلِكَ. قَالَ: فَإِذاً حَقُّ رَسُولِ اللَّهِ ص أَعْظَمُ مِنْ حَقِّ الْوَالِدَيْنِ، وَ حَقُّ رَحِمِهِ أَيْضاً أَعْظَمُ مِنْ حَقِّ رَحِمِهِمَا، فَرَحِمُ رَسُولِ اللَّهِ ص‏ أَوْلَى بِالصِّلَةِ، وَ أَعْظَمُ فِي الْقَطِيعَةِ.

He^-asws said: ‘How can it be that He^-azwj should Urge the fulfilment of a smaller right and does not Urge the fulfilment of a greater right? That is not possible. The right of the Rasool Allah^-saww is greater than the right of the parents and the right of his^-saww relatives also is greater than the right of their own relatives. So, the maintenance of relations with the relatives of the Rasool Allah^-saww is greater and more highly prohibited to be cut off.

فَالْوَيْلُ كُلُّ الْوَيْلِ لِمَنْ قَطَعَهَا، وَ الْوَيْلُ كُلُّ الْوَيْلِ لِمَنْ لَمْ يُعَظِّمْ حُرْمَتَهَا. أَ وَ مَا عَلِمْتَ أَنَّ حُرْمَةَ رَحِمِ رَسُولِ اللَّهِ ص حُرْمَةُ رَسُولِ اللَّهِ، وَ أَنَّ حُرْمَةَ رَسُولِ اللَّهِ حُرْمَةُ اللَّهِ تَعَالَى، وَ أَنَّ اللَّهَ أَعْظَمُ حَقّاً مِنْ كُلِّ مُنْعِمٍ سِوَاهُ، وَ أَنَّ كُلَّ مُنْعِمٍ سِوَاهُ إِنَّمَا أَنْعَمَ حَيْثُ قَيَّضَهُ لِذَلِكَ‏ رَبُّهُ، وَ وَفَّقَهُ لَهُ.

So woe and everyone’s woe be on the one who cuts it off, and woe upon woe be on the one does not respect his^-saww relatives. Do you not know that the sanctity of the relatives of the Rasool Allah^-saww is the sanctity of the Rasool Allah^-saww and that the sanctity of the Rasool Allah^-saww is the sanctity of Allah^-azwj? Surely, Allah^-azwj’s Right is greater than all, even from all the Bounties of His^-azwj, and every bounty apart from it. But rather, He^-azwj Chooses where it is destined to be for He^-azwj is it’s Lord^-azwj, and that Bounty is compatible with him’’.

أَ مَا عَلِمْتَ مَا قَالَ اللَّهُ تَعَالَى لِمُوسَى بْنِ عِمْرَانَ قُلْتُ: بِأَبِي أَنْتَ وَ أُمِّي مَا الَّذِي قَالَ لَهُ‏ قَالَ ع: قَالَ اللَّهُ تَعَالَى: يَا مُوسَى أَ تَدْرِي مَا بَلَغَتْ بِرَحْمَتِي‏ إِيَّاكَ فَقَالَ مُوسَى: أَنْتَ أَرْحَمُ بِي مِنْ أَبِي وَ أُمِّي.

Do you not know what Allah^-azwj Said to Musa^-as Bin Imran^-as?’ I said, ‘May my father and mother be sacrificed for you^-asws, what was it that He^-azwj Said to him^-as?’ He^-asws said: ‘Allah^-azwj the High Said: ‘O Musa^-as! Do you know what has reached to you^-as of My^-azwj Mercy?’ Musa^-as said: ‘You^-azwj are more Merciful to me^-as than my father and mother.’

قَالَ اللَّهُ تَعَالَى: يَا مُوسَى وَ إِنَّمَا رَحِمَتْكَ أُمُّكَ لِفَضْلِ رَحْمَتِي، فَأَنَا الَّذِي رَقَّقْتُهَا عَلَيْكَ، وَ طَيَّبْتُ قَلْبَهَا لِتَتْرُكَ طَيِّبَ وَسَنِهَا لِتَرْبِيَتِكَ، وَ لَوْ لَمْ أَفْعَلْ ذَلِكَ بِهَا لَكَانَتْ هِيَ وَ سَائِرُ النِّسَاءِ سَوَاءً.

Allah^-azwj the High Said: ‘O Musa^-as! But rather, the mercy of your mother to you^-as was a Grace of My^-azwj Mercy, and it was I^-azwj Who inclined her towards you^-as, and Refined her heart to avoid her rest for your upbringing, and if I^-azwj had not Done that with her, then she would have been to you like any other woman’’.

[ما يكون كفارة للذنوب‏]

What becomes an expiation for the sins

يَا مُوسَى أَ تَدْرِي أَنَّ عَبْداً مِنْ عِبَادِي‏ يَكُونُ لَهُ ذُنُوبٌ وَ خَطَايَا- تَبْلُغُ أَعْنَانَ السَّمَاءِ فَأَغْفِرُهَا لَهُ، وَ لَا أُبَالِي قَالَ: يَا رَبِّ وَ كَيْفَ لَا تُبَالِي

(Allah^-azwj Said): “O Musa^-as! Do you^-as know that a servant from My^-azwj servants happens to have sins for him and mistakes reaching to the limits of the sky, but I^-azwj Forgive these for him and I^-azwj don’t mind”. He^-as said: ‘O Lord^-azwj! And how come You^-azwj don’t mind (Forgiving these)?’

قَالَ تَعَالَى: لِخَصْلَةٍ شَرِيفَةٍ تَكُونُ فِي عَبْدِي أُحِبُّهَا، وَ هِيَ أَنْ يُحِبَّ إِخْوَانَهُ الْفُقَرَاءَ الْمُؤْمِنِينَ، وَ يَتَعَاهَدَهُمْ، وَ يُسَاوِيَ نَفْسَهُ بِهِمْ، وَ لَا يَتَكَبَّرَ عَلَيْهِمْ. فَإِذَا فَعَلَ ذَلِكَ غَفَرْتُ لَهُ ذُنُوبَهُ، وَ لَا أُبَالِي.

The Exalted^-azwj Said: “Due to the noble characteristics occurring in My^-azwj servant which I^-azwj Love, and these are that he loves his brethren, the poor Momineen, and frequents with them, and equalises himself with them, and he is not arrogant upon them. So when he does that, I^-azwj Forgive his sins for him, and I^-azwj don’t mind.

يَا مُوسَى إِنَّ الْفَخْرَ رِدَائِي وَ الْكِبْرِيَاءَ إِزَارِي، مَنْ نَازَعَنِي فِي شَيْ‏ءٍ مِنْهُمَا عَذَّبْتُهُ بِنَارِي.

O Musa! The pride is My^-azwj Robe, and the Greatness is My^-azwj Apparel. The one who snatches anything from Me^-azwj of these, I^-azwj shall Punish him with My^-azwj Fire.

يَا مُوسَى إِنَّ مِنْ إِعْظَامِ جَلَالِي- إِكْرَامَ الْعَبْدِ الَّذِي أَنَلْتُهُ حَظّاً مِنْ [حُطَامِ‏] الدُّنْيَا عَبْداً مِنْ عِبَادِي مُؤْمِناً، قَصُرَتْ يَدُهُ فِي الدُّنْيَا، فَإِنْ تَكَبَّرَ عَلَيْهِ فَقَدِ اسْتَخَفَّ بِعَظِيمِ جَلَالِي.

O Musa^-as! From the Greatness of My^-azwj Majesty is being benevolence of the servant whom I^-azwj have Caused to achieve a share from the debris of the world, to a servant from My^-azwj Momin servants, whose (financial) hand is short in the world. But, if he is arrogant upon him, so he has belittled the Greatness of My^-azwj Majesty”’.

[الحث على صلة رحم رسول الله ص‏]

The urging upon maintaining relationship with the relatives of Rasool-Allah^-saww

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏: إِنَّ الرَّحِمَ الَّتِي اشْتَقَّهَا اللَّهُ عَزَّ وَ جَلَّ مِنْ رَحْمَتِهِ بِقَوْلِهِ: أنا «الرَّحْمَنِ» هِيَ‏رَحِمُ مُحَمَّدِ ص‏، وَ إِنَّ مِنْ إِعْظَامِ اللَّهِ إِعْظَامِ مُحَمَّدٍ ص وَ إِنَّ مِنْ إِعْظَامِ مُحَمَّدٍ ص إِعْظَامَ رَحِمِ مُحَمَّدٍ، وَ إِنَّ كُلَّ مُؤْمِنٍ وَ مُؤْمِنَةٍ مِنْ شِيعَتِنَا هُوَ مِنْ رَحِمِ مُحَمَّدٍ وَ إِنَّ إِعْظَامَهُمْ مِنْ إِعْظَامِ مُحَمَّدٍ ص.

Then Amir-Al-Momineen^-asws said: ‘The relatives (الرَّحِمَ) of the Prophet^-saww which Allah^-azwj Mighty and Majestic Derived from His^-azwj Mercy (رَحْمَتِهِ) by His^-azwj Words: “I^-azwj am The Beneficent [1:3]” – it is the relatives of Muhammad^-saww (The Progeny^-asws of Muhammad^-saww). And, from the Greatness of Allah^-azwj is the greatness of Muhammad^-saww, and from the greatness of Muhammad^-saww is the greatness of the relatives of Muhammad^-saww (the Progeny^-asws of Muhammad^-saww), and that every Momin and Momina from our^-asws shias, is from the relatives of Muhammad^-saww, and their greatness is from the greatness of Muhammad^-saww.

فَالْوَيْلُ لِمَنِ اسْتَخَفَّ بِشَيْ‏ءٍ مِنْ حُرْمَةِ مُحَمَّدٍ ص، وَ طُوبَى لِمَنْ عَظَّمَ حُرْمَتَهُ، وَ أَكْرَمَ رَحِمَهُ وَ وَصَلَهَا.

Therefore, woe be unto the one who takes lightly with anything from the sanctity of Muhammad^-saww, and beatitude is for the one who reveres his^-saww sanctity, and honours his^-saww relatives and its goodly maintenance’.

قوله عز و جل‏ الرَّحِيمِ‏

The Words of the Mighty and Majestic The Merciful [1:3]

13 قَالَ الْإِمَامُ ع‏ وَ أَمَّا قَوْلُهُ تَعَالَى‏ «الرَّحِيمِ» (فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ:) رَحِيمٌ بِعِبَادِهِ الْمُؤْمِنِينَ، وَ مِنْ رَحْمَتِهِ أَنَّهُ خَلَقَ مِائَةَ رَحْمَةٍ، وَ جَعَلَ مِنْهَا رَحْمَةً وَاحِدَةً فِي الْخَلْقِ كُلِّهِمْ، فَبِهَا يَتَرَاحَمُ النَّاسُ، وَ تَرَحَّمُ الْوَالِدَةُ وَلَدَهَا، وَ تَحْنُو الْأُمَّهَاتُ مِنَ الْحَيَوَانَاتِ عَلَى أَوْلَادِهَا.

13 – The Imam^-asws said: ‘And as for the Words of Allah^-azwj The Merciful [1:3] – Amir-Al-Momineen^-asws said: ‘He^-azwj is Merciful to His^-azwj Momin servants. And from His^-azwj Mercy He^-azwj Created a hundred Mercies and He^-azwj Allocated one of it to all of the creatures, and from that people are merciful towards each other, and the mother is merciful to her child, and the mothers of the animals are merciful to their young ones.’

[شفاعة المؤمنين‏]

Intercession of the Momineen

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَضَافَ هَذِهِ الرَّحْمَةَ [الْوَاحِدَةَ] إِلَى تِسْعٍ وَ تِسْعِينَ رَحْمَةً فَيَرْحَمُ بِهَا أُمَّةَ مُحَمَّدٍ ص، ثُمَّ يُشَفِّعُهُمْ فِيمَنْ يُحِبُّونَ لَهُ الشَّفَاعَةَ مِنْ أَهْلِ الْمِلَّةِ حَتَّى أَنَّ الْوَاحِدَ لَيَجِي‏ءُ إِلَى مُؤْمِنٍ مِنَ الشِّيعَةِ، فَيَقُولُ: اشْفَعْ لِي.

So when it will be the Day of Judgement, He^-azwj will Increase this One Mercy to the other ninety nine parts and be Merciful by it upon the community of Muhammad^-saww and will Accept the intercession for those that they love to intercede with to the extent that one will come to a Momin from the Shias and will be saying, ‘Intercede for me’.

فَيَقُولُ: وَ أَيُّ حَقٍّ لَكَ عَلَيَّ فَيَقُولُ: سَقَيْتُكَ يَوْماً مَاءً. فَيَذْكُرُ ذَلِكَ، فَيَشْفَعُ لَهُ، فَيُشَفَّعُ فِيهِ، وَ يَجِيئُهُ آخَرُ- فَيَقُولُ: إِنَّ لِي عَلَيْكَ حَقّاً، فَاشْفَعْ لِي. فَيَقُولُ: وَ مَا حَقُّكَ عَلَيَّ فَيَقُولُ: اسْتَظْلَلْتَ بِظِلِّ جِدَارِي سَاعَةً فِي يَوْمٍ حَارٍّ. فَيَشْفَعُ لَهُ، فَيُشَفَّعُ فِيهِ، وَ لَا يَزَالُ يَشْفَعُ‏ حَتَّى يُشَفَّعَ فِي جِيرَانِهِ وَ خُلَطَائِهِ وَ مَعَارِفِهِ، فَإِنَّ الْمُؤْمِنَ أَكْرَمُ عَلَى اللَّهِ مِمَّا تَظُنُّونَ‏.

So he will say, ‘What right do you have over me?’ He will say: ‘I quenched your thirst with water one day.’ So he will remember that and intercede for him. Another one will come and say, ‘I have a right over you, so intercede for me’. He will say, ‘And what is your right over me?’ He will say: ‘You rested for a while under the shadow of my wall for a while on a hot day.’ He will intercede for him for that. This intercession will not cease until it cover his neighbours and familiar people, for the Momin is more prestigious in the Presence of Allah^-azwj than what you can imagine.’

قوله عز و جل‏ مالِكِ يَوْمِ الدِّينِ‏

The Words of the Mighty and Majestic Master of the Day of Reckoning [1:4]

14 قَالَ الْإِمَامُ ع‏ (مالِكِ يَوْمِ الدِّينِ) أَيْ قَادِرٌ عَلَى إِقَامَةِ يَوْمِ الدِّينِ، وَ هُوَ يَوْمُ الْحِسَابِ، قَادِرٌ عَلَى تَقْدِيمِهِ عَلَى وَقْتِهِ، وَ تَأْخِيرِهِ بَعْدَ وَقْتِهِ، وَ هُوَ الْمَالِكُ أَيْضاً فِي يَوْمِ الدِّينِ، فَهُوَ يَقْضِي بِالْحَقِ‏، لَا يَمْلِكُ الْحُكْمَ وَ الْقَضَاءَ فِي ذَلِكَ الْيَوْمِ مَنْ يَظْلِمُ وَ يَجُورُ، كَمَا فِي الدُّنْيَا مَنْ يَمْلِكُ الْأَحْكَامَ.

S 14 – The Imam (Hassan Al-Askari^-asws) said: Master of the Day of Reckoning [1:4] – ‘Yes, He^-azwj is so Powerful to establish the ‘Yawm Al-Deen’, and this is the Day of Reckoning, and He^-azwj is so Powerful to Bring it forward or Move it back from its pre-Determined time, and He^-azwj is the Master as well during that Day and will be Judging with the Truth. There will be no authority on that Day for those who used to be unjust and oppressors in the world from among the rulers, to issue orders like they used to issue in the world.

قَالَ: وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: (يَوْمِ الدِّينِ) هُوَ يَوْمُ الْحِسَابِ.

He^-asws said: ‘And Amir Al-Momineen^-asws said: ‘(The phrase) ‘Yawm Al-Deen’ – it is the Day of Reckoning’.

وَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: أَ لَا أُخْبِرُكُمْ بِأَكْيَسِ‏ الْكَيِّسِينَ وَ أَحْمَقِ الْحَمْقَى قَالُوا: بَلَى يَا رَسُولَ اللَّهِ.

And he^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘Shall I^-saww inform you with the cleverest of the clever ones and the most stupid of the stupid ones?’ They said, ‘Yes, O Rasool-Allah^-saww!’.

قَالَ: أَكْيَسُ الْكَيِّسِينَ مَنْ حَاسَبَ نَفْسَهُ، وَ عَمِلَ لِمَا بَعْدَ الْمَوْتِ، وَ إِنَّ أَحْمَقَ الْحَمْقَى مَنِ اتَّبَعَ نَفْسُهُ هَوَاهَا، وَ تَمَنَّى عَلَى اللَّهِ تَعَالَى الْأَمَانِيَّ.

The most clever of the clever ones is the one who reckons himself, and works for what is after the death, and the most stupid of the stupid ones is the one who pursues his personal desires and wishes to Allah^-azwj the Exalted of the wishes’’.

فَقَالَ الرَّجُلُ: يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَيْفَ يُحَاسِبُ الرَّجُلُ نَفْسَهُ قَالَ: إِذَا أَصْبَحَ ثُمَّ أَمْسَى رَجَعَ إِلَى نَفْسِهِ- فَقَالَ: يَا نَفْسِ‏ إِنَّ هَذَا يَوْمٌ مَضَى عَلَيْكِ لَا يَعُودُ إِلَيْكِ أَبَداً، وَ اللَّهُ تَعَالَى يَسْأَلُكِ عَنْهُ فِيمَا أَفْنَيْتِيهِ- فَمَا الَّذِي عَمِلْتِ فِيهِ أَ ذَكَرْتِ اللَّهَ أَمْ حَمِدْتِيهِ أَ قَضَيْتِ حَوَائِجَ‏ مُؤْمِنٍ أَ نَفَّسْتِ عَنْهُ كُرْبَةً أَ حَفِظْتِيهِ بِظَهْرِ الْغَيْبِ فِي أَهْلِهِ وَ وُلْدِهِ أَ حَفِظْتِيهِ بَعْدَ الْمَوْتِ فِي مُخَلَّفِيهِ أَ كَفَفْتِ عَنْ غِيبَةِ أَخٍ مُؤْمِنٍ بِفَضْلِ جَاهِكِ أَ أَعَنْتِ مُسْلِماً مَا الَّذِي صَنَعْتِ فِيهِ فَيَذْكُرُ مَا كَانَ مِنْهُ.

So the man said, ‘O Amir Al-Momineen^-asws! And how can the man reckon his own self?’ He^-asws said: ‘When it is morning, then evening, he refers to himself and he says, ‘O self! This day has passed upon you, it would not be returning to you, ever, and Allah^-azwj the Exalted will be Questioning you about it. What did you consume it in? So what is that which you did during it? Did you Mention Allah^-azwj or praise Him^-azwj? Did you fulfil the needs of a Momin? Did you relieve any worries from him? Did you protect his wife and his children in the apparent during his absence? Did you protect him with regards to his opponents after the death? Did you suffice a Momin brother of his honour during his absence? Did you assist a Muslim? What is that which you did during it?. Thus he recalls whatever was from it.

فَإِنْ ذَكَرَ أَنَّهُ جَرَى مِنْهُ خَيْرٌ، حَمِدَ اللَّهَ تَعَالَى، وَ كَبَّرَهُ عَلَى تَوْفِيقِهِ، وَ إِنْ ذَكَرَ مَعْصِيَةً أَوْ تَقْصِيراً، اسْتَغْفَرَ اللَّهَ تَعَالَى، وَ عَزَمَ عَلَى تَرْكِ مُعَاوَدَتِهِ، وَ مَحَا ذَلِكَ عَنْ نَفْسِهِ بِتَجْدِيدِ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ عَرَضَ بَيْعَةَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع عَلَى نَفْسِهِ، وَ قَبُولَهُ لَهَا، وَ إِعَادَةَ لَعْنِ أَعْدَائِهِ وَ شَانِئِيهِ وَ دَافِعِيهِ عَنْ حَقِّهِ‏.

So if he recalls that he has done good from it, he should praise Allah^-azwj the Exalted, and exclaim His^-azwj Greatness upon His^-azwj Inclining him (for it). And if he recalls an (act of) disobedience, or a derogation, he should seek Forgiveness of Allah^-azwj the Exalted, and be determined upon leaving its recurrence, and delete than from his self by renewing the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws, and display the allegiance of Amir–Al-Momineen^-asws upon himself, and his acceptance of it, and repeat the cursing his^-asws enemies, and his^-asws adversaries, and the ones who repelled him^-asws from his^-asws right.

فَإِذَا فَعَلَ ذَلِكَ قَالَ اللَّهُ عَزَّ وَ جَلَّ: لَسْتُ أُنَاقِشُكَ فِي شَيْ‏ءٍ مِنَ الذُّنُوبِ- مَعَ مُوَالاتِكَ أَوْلِيَائِي، وَ مُعَادَاتِكَ أَعْدَائِي‏.

So when he does that, Allah^-azwj Mighty and Majestic Says: “I^-azwj shall not Discuss with regards to anything from the sins (as you are) with your friendship of My^-azwj friends and the enmity of My^-azwj enemies”.

قوله عز و جل‏ إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ‏

His^-azwj Words (It is) You we worship and You do we seek Assistance (from) [1:5]

15 قَالَ الْإِمَامُ ع‏ (إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ) قَالَ اللَّهُ تَعَالَى: قُولُوا: يَا أَيُّهَا الْخَلْقُ الْمُنْعَمُ عَلَيْهِمْ. «إِيَّاكَ نَعْبُدُ» أَيُّهَا الْمُنْعِمُ عَلَيْنَا، وَ نُطِيعُكَ مُخْلِصِينَ مَعَ التَّذَلُّلِ وَ الْخُضُوعِ‏ بِلَا رِيَاءٍ، وَ لَا سُمْعَةٍ.

S 15 – The Holy Imam^-asws said: (It is) You we worship and You do we seek Assistance (from) [1:5] – “Allah^-azwj the Exalted Said: ‘Say! O creatures on whom I have Blessed with Bounties, (It is) You we worship [1:5]. O the One Who has Bestowed bounties upon us, we obey You^-azwj sincerely with the pleading and the humbleness without showing off or for reputation.

وَ «إِيَّاكَ نَسْتَعِينُ» مِنْكَ: نَسْأَلُ الْمَعُونَةَ عَلَى طَاعَتِكَ لِنُؤَدِّيَهَا كَمَا أَمَرْتَ، وَ نَتَّقِيَ مِنْ دُنْيَانَا مَا نَهَيْتَ عَنْهُ، وَ نَعْتَصِمَ- مِنَ الشَّيْطَانِ الرَّجِيمِ، وَ مِنْ سَائِرِ مَرَدَةِ الْجِنِّ وَ الْإِنْسِ مِنَ الْمُضِلِّينَ، وَ مِنَ الْمُؤْذِينَ الظَّالِمِينَ- بِعِصْمَتِكَ‏.

You do we seek Assistance (from) [1:5] – We seek help from You^-azwj so that we can obey You^-azwj as You^-azwj have Commanded, and stay away in our world from what You^-azwj have Prohibited, and be safe from the Pelted Satan, and from all the Castaway Jinn and the humans, from the straying ones, and from being hurt by the unjust, and being Your^-azwj Protection.

16 وَ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع مَنِ الْعَظِيمُ الشَّقَاءُ قَالَ: رَجُلٌ تَرَكَ الدُّنْيَا لِلدُّنْيَا، فَفَاتَتْهُ الدُّنْيَا وَ خَسِرَ الْآخِرَةَ، وَ رَجُلٌ تَعَبَّدَ وَ اجْتَهَدَ وَ صَامَ رِئَاءَ النَّاسِ فَذَاكَ الَّذِي حُرِمَ لَذَّاتِ الدُّنْيَا، وَ لَحِقَهُ التَّعَبُ الَّذِي لَوْ كَانَ بِهِ مُخْلِصاً لَاسْتَحَقَّ ثَوَابَهُ، فَوَرَدَ الْآخِرَةَ وَ هُوَ يَظُنُّ أَنَّهُ قَدْ عَمِلَ مَا يَثْقُلُ بِهِ مِيزَانُهُ، فَيَجِدُهُ هَبَاءً مَنْثُوراً.

S 16 – And he^-asws said: ‘Amir-Al-Momineen^-asws was asked, ‘Who is the greatest wretch?’ He^-asws said: ‘A man who neglects the world for the (sake of the) world, so he misses (out on) the world and loses the Hereafter, and a man who worships and strives, and Fasts to show off to the people. So that is the one who prohibits (to himself) the pleasures of the world and faces the tiredness which, had he been sincere with it, he would have been deserving of its Rewards. So he returns to the Hereafter thinking that he has worked (such deeds) by which his scale would be heavy with, but he would find it as floating dust (extremely light).

قِيلَ: فَمَنْ أَعْظَمُ النَّاسِ حَسْرَةً قَالَ: مَنْ رَأَى مَالَهُ فِي مِيزَانِ غَيْرِهِ، وَ أَدْخَلَهُ اللَّهُ بِهِ النَّارَ، وَ أَدْخَلَ وَارِثَهُ‏ بِهِ الْجَنَّةَ. قِيلَ: فَكَيْفَ يَكُونُ هَذَا

It was said, ‘So who is the one with the greatest of the regrets of the people?’ He^-asws said: ‘The one who sees his wealth in the scale of someone else and Allah^-azwj would Enter him into the Fire due to it, and Enter his heir into the Paradise due to it’. He said, ‘So how can this be?’

قَالَ: كَمَا حَدَّثَنِي بَعْضُ إِخْوَانِنَا- عَنْ رَجُلٍ دَخَلَ إِلَيْهِ وَ هُوَ يَسُوقُ‏ فَقَالَ لَهُ: يَا أَبَا فُلَانٍ مَا تَقُولُ فِي مِائَةِ أَلْفٍ فِي هَذَا الصُّنْدُوقِ- مَا أَدَّيْتُ مِنْهَا زَكَاةً قَطُّ، وَ لَا وَصَلْتُ مِنْهَا رَحِماً قَطُّ قَالَ: فَقُلْتُ: فَعَلَامَ جَمَعْتَهَا قَالَ: لِجَفْوَةِ السُّلْطَانِ، وَ مُكَاثَرَةِ الْعَشِيرَةِ، وَ تَخَوُّفِ‏ الْفَقْرِ عَلَى الْعِيَالِ، وَ لِرَوْعَةِ الزَّمَانِ.

He^-asws said: ‘Just as one of our brothers (Shias) narrated to me about a man he went over to and he was dying. So he said to him, ‘O so and so! What are you saying regarding the one hundred thousand (Dirhams) which are in this box? Neither has Zakat been paid from it at all, nor any relative have been helped from it at all. So why did you amass it?’ He said, ‘Due to the apathy of the ruling authorities, and the propagation of the clan, and fearing the poverty upon the dependants, and for the splendours of the time’.

قَالَ: ثُمَّ لَمْ يَخْرُجْ مِنْ عِنْدِهِ حَتَّى فَاضَتْ نَفْسُهُ.

He said, ‘Then I had not gone out from his presence, so his soul departed’.

ثُمَّ قَالَ عَلِيٌّ ع: الْحَمْدُ لِلَّهِ الَّذِي أَخْرَجَهُ مِنْهَا مَلُوماً [مليما] بِبَاطِلٍ جَمَعَهَا، وَ مِنْ‏ حَقٍّ مَنَعَهَا، جَمَعَهَا فَأَوْعَاهَا، وَ شَدَّهَا فَأَوْكَاهَا، قَطَعَ فِيهَا الْمَفَاوِزَ الْقِفَارَ، وَ لُجَجَ الْبِحَارِ أَيُّهَا الْوَاقِفُ لَا تُخْدَعْ كَمَا خُدِعَ صُوَيْحِبُكَ‏ بِالْأَمْسِ، إِنَّ [مِنْ‏] أَشَدِّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ رَأَى مَالَهُ فِي مِيزَانِ غَيْرِهِ، أَدْخَلَ اللَّهُ عَزَّ وَ جَلَّ هَذَا بِهِ الْجَنَّةَ وَ أَدْخَلَ هَذَا بِهِ النَّارَ.

Then Ali^-asws said: ‘The Praise is for Allah^-azwj Who Extracted blame from it. He had gathered it by false means, and prevented the rights from it. He collected and he sheltered it and tightened its purse string. He travelled the calm wastelands and the stormy seas with regards to it. O you bystander! Do not be deceived just as your companion was deceived yesterday! The one with the most intense of regrets of the people on the Day of Judgment would be the one who sees his own wealth in the scale of someone else (and) Allah^-azwj Mighty and Majestic would be Entering this one into the Paradise due to it and Entering this one into the Fire due to it’.

17 قَالَ الصَّادِقُ ع‏ وَ أَعْظَمُ مِنْ هَذَا حَسْرَةً رَجُلٌ جَمَعَ مَالًا عَظِيماً بِكَدٍّ شَدِيدٍ، وَ مُبَاشَرَةِ الْأَهْوَالِ، وَ تَعَرُّضِ الْأَخْطَارِ، ثُمَّ أَفْنَى مَالَهُ فِي صَدَقَاتٍ وَ مَبَرَّاتٍ، وَ أَفْنَى شَبَابَهُ وَ قُوتَهُ فِي عِبَادَاتٍ وَ صَلَوَاتٍ، وَ هُوَ مَعَ ذَلِكَ لَا يَرَى لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع حَقَّهُ‏، وَ لَا يَعْرِفُ لَهُ مِنَ‏ الْإِسْلَامِ مَحَلَّهُ، وَ يَرَى أَنَّ مَنْ لَا بِعُشْرِهِ وَ لَا بِعُشْرِعَشِيرِ مِعْشَارِهِ أَفْضَلُ مِنْهُ ع

S 17 – Al-Sadiq^-asws: ‘And of the regret greater than this would be a man who had amassed great wealth by intense toiling, and forthright horrors, and being exposed to the dangers. Then he spent his wealth in the (giving of) charities and the (doing of) righteous deeds, and spent his youth and his strength in worship and prayers, and he, along with (all) that, did not view any rights as being for Ali^-asws Bin Abu Talib^-asws, nor did he recognise for him^-asws as having any place in Al-Islam, and he Viewed that the one who is not even a tenth of him^-asws, and not even a tenth of a tenth of a hundred of him^-asws, superior than him^-asws.

– يُوقَفُ‏ عَلَى الْحُجَجِ فَلَا يَتَأَمَّلُهَا، وَ يُحْتَجُّ عَلَيْهِ بِالْآيَاتِ وَ الْأَخْبَارِ- فَيَأْبَى إِلَّا تَمَادِياً فِي غَيِّهِ، فَذَاكَ أَعْظَمُ مِنْ كُلِّ حَسْرَةٍ يَأْتِي يَوْمَ الْقِيَامَةِ، وَ صَدَقَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ الْأَفَاعِيِّ تَنْهَشُهُ، وَ صَلَوَاتُهُ وَ عِبَادَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ الزَّبَانِيَةِ- تَدْفَعُهُ حَتَّى تَدُعَّهُ إِلَى جَهَنَّمَ

He stops at the arguments and he does not contemplate, but it is argued against him (his beliefs) with the (Quranic) Verses and the Ahadeeth, but he refuses except to go further into error. So that is the one who would be of greater regret than every regret on the Day of Judgment, and his charities would be resembled for him as snakes ravaging him, and his Salats and his (acts of) worship would be resembled for him in a resemblance of the Zabaniyya (Angels of Hell), repelling him until he is led into Hell.

دَعّاً يَقُولُ: يَا وَيْلِي أَ لَمْ أَكُ مِنَ الْمُصَلِّينَ أَ لَمْ أَكُ مِنَ الْمُزَكِّينَ أَ لَمْ أَكُ عَنْ أَمْوَالِ النَّاسِ وَ نِسَائِهِمْ مِنَ الْمُتَعَفِّفِينَ،

He would call out saying, ‘O woe is for me! Why was I not from the praying ones! Why was I not from the givers of Zakat? Why was I not chaste from the wealth of the people and their women?’

فَلِمَا ذَا دُهِيتُ بِمَا دُهِيتُ فَيُقَالُ لَهُ: يَا شَقِيُّ مَا نَفَعَكَ مَا عَمِلْتَ، وَ قَدْ ضَيَّعْتَ أَعْظَمَ الْفُرُوضِ بَعْدَ تَوْحِيدِ اللَّهِ تَعَالَى وَ الْإِيمَانِ بِنُبُوَّةِ مُحَمَّدٍ [رَسُولِ اللَّهِ‏] ص: ضَيَّعْتَ مَا لَزِمَكَ مِنْ مَعْرِفَةِ حَقِّ عَلِيِّ بْنِ أَبِي طَالِبٍ وَلِيِّ اللَّهِ، وَ الْتَزَمْتَ مَا حَرَّمَ اللَّهُ عَلَيْكَ مِنَ الِائْتِمَامِ‏ بِعَدُوِّ اللَّهِ.

So when he calls out with what he calls out with, it would be said to him, ‘O wretch! It will not benefit you what (deeds) you performed, and you have wasted the great Obligation after the Tawheed of Allah^-azwj the Exalted, and the Eman with the Prophet-hood of Muhammad^-saww, Rasool-Allah^-saww. You wasted what was Necessitated to you the recognition of the right of Ali^-asws Bin Abu Talib^-asws, Guardian of Allah^-azwj, and you necessitated upon yourself what Allah^-azwj Prohibited upon you from the taking to the imamate of the enemies of Allah^-azwj.

فَلَوْ كَانَ لَكَ بَدَلَ أَعْمَالِكَ هَذِهِ- عِبَادَةُ الدَّهْرِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ، وَ بَدَلَ صَدَقَاتِكَ الصَّدَقَةُ بِكُلِّ أَمْوَالِ الدُّنْيَا- بَلْ بِمِلْ‏ءِ الْأَرْضِ ذَهَباً، لَمَا زَادَكَ ذَلِكَ مِنْ رَحْمَةِ اللَّهِ تَعَالَى إِلَّا بُعْداً، وَ مِنْ سَخَطِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا قُرْباً.

So, even if there was for you a change of these deeds of yours (increased to), the worship of the eternity, from its beginning to its end, and your charities to be changed to the charity with all the wealth of the world, but the earth filled with gold, that would not increase you from the Mercy of Allah^-azwj the Exalted except for remoteness, and from the Wrath of Allah^-azwj except for the nearness (to Wrath)’.

18 قَالَ الْإِمَامُ الْحَسَنُ بْنُ عَلِيٍّ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: قَالَ رَسُولُ اللَّهِ ص: قَالَ اللَّهُ عَزَّ وَ جَلَّ: قُولُوا «إِيَّاكَ نَسْتَعِينُ» عَلَى طَاعَتِكَ وَ عِبَادَتَكَ، وَ عَلَى دَفْعِ‏ شُرُورِ أَعْدَائِكَ، وَ رَدِّ مَكَايِدِهِمْ، وَ الْمُقَامِ عَلَى مَا أَمَرْتَ‏ بِهِ‏.

S – 18 The Imam Hassan^-asws Bin Ali^-asws said: ‘Amir-Al-Momineen^-asws said: ‘The Rasool-Allah^-saww said: ‘Allah^-azwj Said: ‘Say: To You do we seek Assistance (from) [1:5] – For worshipping You^-azwj and obeying You^-azwj and for Repelling the mischief of Your^-azwj enemies and their plots, and staying upon what You^-azwj have Commanded with.

[أعظم الطاعات‏]

The greatest obedience

19 وَ قَالَ ص عَنْ جَبْرَئِيلَ ع عَنِ اللَّهِ تَعَالَى [قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَ‏]: يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُهُ، فَاسْأَلُونِي الْهُدَى أَهْدِكُمْ.

S 19 – And he^-saww said from Jibraeel^-as, from Allah^-azwj the Exalted: ‘Allah^-azwj Mighty and Majestic Said: “O My^-azwj servants! Every one of you would stray except for the one I^-azwj Guide, therefore ask Me^-azwj for the Guidance, I^-azwj shall Guide you all!.

وَ كُلُّكُمْ فَقِيرٌ إِلَّا مَنْ أَغْنَيْتُهُ، فَاسْأَلُونِي الْغِنَى أَرْزُقْكُمْ.

And all of you are poor except for the one I^-azwj Enrich, therefore ask Me^-azwj for the riches, I^-azwj shall Grace you.

وَ كُلُّكُمْ مُذْنِبٌ إِلَّا مَنْ غَفَرْتُ‏ فَاسْأَلُونِي الْمَغْفِرَةَ أَغْفِرْ لَكُمْ.

And all of you are sinners except for the one I^-azwj Forgive, therefore ask Me^-azwj for the Forgiveness, I^-azwj shall Forgive you.

وَ مَنْ عَلِمَ أَنِّي ذُو قُدْرَةٍ عَلَى الْمَغْفِرَةِ فَاسْتَغْفَرَنِي بِقُدْرَتِي، غَفَرْتُ لَهُ، وَ لَا أُبَالِي.

The one who know that I^-azwj am with Power upon the Forgiveness, so he seeks My^-azwj Forgiveness by My^-azwj Power, I^-azwj shall Forgive (his sins) for him, and I^-azwj would not mind.

وَ لَوْ أَنَّ أَوَّلَكُمْ وَ آخِرَكُمْ، وَ حَيَّكُمْ وَ مَيِّتَكُمْ، وَ رَطْبَكُمْ وَ يَابِسَكُمْ اجْتَمَعُوا عَلَى إِنْقَاءِ قَلْبِ عَبْدٍ مِنْ عِبَادِي، لَمْ يَزِيدُوا فِي مُلْكِي جَنَاحَ بَعُوضَةٍ.

And if the first ones of you, and the last ones of you, and your living ones and your deceased ones, and your wet ones and your dry ones (young ones and old ones), were to gather upon purity of hearts to perform an act of worship from My^-azwj act of worship, they would not be increasing in My^-azwj Kingdom a wing of a mosquito.

وَ لَوْ أَنَّ أَوَّلَكُمْ وَ آخِرَكُمْ، وَ حَيَّكُمْ وَ مَيِّتَكُمْ، وَ رَطْبَكُمْ وَ يَابِسَكُمْ اجْتَمَعُوا عَلَى إِشْقَاءِ قَلْبِ‏ عَبْدٍ مِنْ عِبَادِي- لَمْ يَنْقُصُوا مِنْ مُلْكِي جَنَاحَ بَعُوضَةٍ.

And if the first ones of you, and the last ones of you, and your living ones and your deceased ones, and your wet ones and your dry ones (young ones and old ones), were to gather upon miserable heart to perform an act of worship from My^-azwj acts of worship, they would not be reducing from My^-azwj Kingdom a wing of a mosquito.

وَ لَوْ أَنَّ أَوَّلَكُمْ وَ آخِرَكُمْ، وَ حَيَّكُمْ وَ مَيِّتَكُمْ، وَ رَطْبَكُمْ وَ يَابِسَكُمْ، اجْتَمَعُوا فَتَمَنَّى كُلُّ وَاحِدٍ مِنْهُمْ، مَا بَلَغَتْ مِنْ أُمْنِيَّتِهِ. فَأَعْطَيْتُهُ لَمْ يَتَبَيَّنْ ذَلِكَ فِي مُلْكِي، كَمَا لَوْ أَنَّ أَحَدَكُمْ مَرَّ عَلَى شَفِيرِ الْبَحْرِ، فَغَمَسَ فِيهِ إِبْرَةً ثُمَّ انْتَزَعَهَا،

And even if your first ones and your last ones, and your living ones and your deceased ones, and your wet ones and your dry ones (young ones and old ones), were to gather and each one of them was to wish what would reach (the limit) of his wishes, and I^-azwj Give it to them, that would not manifest with regards to My^-azwj Kingdom, just as if one of you was to pass by the edge of the sea and he immerses in it a needle, then takes it out.

وَ ذَلِكَ بِأَنِّي جَوَادٌ مَاجِدٌ، وَاجِدٌ، عَطَائِي كَلَامٌ، وَ عَذَابِي‏ كَلَامٌ، فَإِذَا أَرَدْتُ شَيْئاً فَإِنَّمَا أَقُولُ لَهُ: كُنْ فَيَكُونُ‏

And that is Because I^-azwj am Generous, Glorious, Loving. My^-azwj Granting is one Word, and My^-azwj Punishment is one Words. So whenever I^-azwj Intend something, so rather I^-azwj am Saying to it: “Be!”. So it comes into being.

يَا عِبَادِي اعْمَلُوا أَفْضَلَ الطَّاعَاتِ وَ أَعْظَمَهَا لِأُسَامِحَكُمْ- وَ إِنْ قَصَّرْتُمْ فِيمَا سِوَاهَا وَ اتْرُكُوا أَعْظَمَ الْمَعَاصِي وَ أَقْبَحَهَا- لِئَلَّا أُنَاقِشَكُمْ فِي رُكُوبِ مَا عَدَاهَا.

O My^-azwj servants! Perform the most superior of the (acts of) obedience and its greatest one, I^-azwj shall be Pardoning you all and even if you are deficient in what is besides this one, and leave the biggest (acts of) disobedience and its ugliest one, I^-azwj shall not Discuss your indulgence in what is else.

إِنَّ أَعْظَمَ الطَّاعَاتِ تَوْحِيدِي، وَ تَصْدِيقُ نَبِيِّي، وَ التَّسْلِيمُ لِمَنْ نَصَبَهُ بَعْدَهُ- وَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ الْأَئِمَّةُ الطاهرين [الطَّاهِرُونَ‏] مِنْ نَسْلِهِ ص.

The greatest of the (acts of) obedience is My^-azwj Tawheed, and the ratification of My^-azwj Prophet^-saww, and the submission to the one he^-saww appointed to be after him^-saww, and he^-asws is Ali^-asws Bin Abu Talib^-asws and the Clean Imams^-asws, (the Cleaned ones), from his^-asws lineage.

وَ إِنَّ أَعْظَمَ الْمَعَاصِي [وَ أَقْبَحَهَا] عِنْدِي الْكُفْرُ بِي وَ بِنَبِيِّي، وَ مُنَابَذَةُ وَلِيِّ مُحَمَّدٍ بَعْدَهُ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَ أَوْلِيَائِهِ بَعْدَهُ.

And the biggest (act of) disobedience and its ugliest one in My^-azwj Presence is the Kufr with Me^-azwj and with My^-azwj Prophet^-saww, and the enmity of the Guardian^-asws of Muhammad^-saww after him^-saww, Ali^-asws Bin Abu Talib^-asws, and his^-as Guardians^-asws after him^-asws.

فَإِنْ أَرَدْتُمْ أَنْ تَكُونُوا عِنْدِي فِي الْمَنْظَرِ الْأَعْلَى، وَ الشَّرَفِ الْأَشْرَفِ، فَلَا يَكُونَنَّ أَحَدٌ مِنْ عِبَادِي آثَرَ عِنْدَكُمْ مِنْ مُحَمَّدٍ ص، وَ بَعْدَهُ مِنْ أَخِيهِ عَلِيٍّ ع، وَ بَعْدَهُمَا مِنْ أَبْنَائِهِمَا الْقَائِمِينَ بِأُمُورِ عِبَادِي بَعْدَهُمَا فَإِنَّ مَنْ كَانَتْ تِلْكَ عَقِيدَتَهُ- جَعَلْتُهُ مِنْ أَشْرَافِ مُلُوكِ جِنَانِي.

So if you intend that you should be happening to be, in My^-azwj Presence, in the lofty landscape, and (have) the nobility of the noble ones, then no one from My^-azwj servants should happen to be more preferable with you than Muhammad^-saww, and after him^-saww, (more preferable) than his^-saww brother^-asws Ali^-asws, and after them^-asws, (more preferable) than their^-asws sons^-asws, the ones standing with the affair of My^-azwj servant after them^-asws. Therefore, if someone was from these beliefs, I^-azwj shall Make him from the most noble kings in My^-azwj Garden.

وَ اعْلَمُوا أَنَّ أَبْغَضَ الْخَلْقِ إِلَيَّ- مَنْ تَمَثَّلَ بِي وَ ادَّعَى رُبُوبِيَّتِي، وَ أَبْغَضَهُمْ إِلَيَّ بَعْدَهُ مَنْ تَمَثَّلَ بِمُحَمَّدٍ، وَ نَازَعَهُ نُبُوَّتَهُ‏ وَ ادَّعَاهَا، وَ أَبْغَضَهُمْ إِلَيَّ بَعْدَهُ مَنْ تَمَثَّلَ بِوَصِيِّ مُحَمَّدٍ، وَ نَازَعَهُ مَحَلَّهُ وَ شَرَفَهُ، وَ ادَّعَاهُمَا، وَ أَبْغَضَهُمْ‏ إِلَيَّ بَعْدَ هَؤُلَاءِ الْمُدَّعِينَ- لِمَا هُمْ بِهِ لِسَخَطِي مُتَعَرِّضُونَ- مَنْ كَانَ لَهُمْ عَلَى ذَلِكَ مِنَ الْمُعَاوِنِينَ، وَ أَبْغَضَ الْخَلْقِ إِلَيَّ بَعْدَ هَؤُلَاءِ- مَنْ كَانَ بِفِعْلِهِمْ مِنَ الرَّاضِينَ، وَ إِنْ لَمْ يَكُنْ لَهُمْ مِنَ الْمُعَاوِنِينَ.

And know that the most Hateful of the creatures to Me^-azwj, is the one wo resembles (something) with Me^-azwj and leaves My^-azwj Lordship; and the most Hateful to Me^-azwj after him is the one who resembles with Muhammad^-saww and snatches his^-saww Prophet-hood and claims it (for himself); and the most Hateful to Me^-azwj after him is the one who resembles with the successor^-asws of Muhammad^-saww and snatches him^-asws of his^-asws place and his^-asws nobility, and claims these; and the most Hateful to Me^-azwj after them are the claimants to what they^-asws (holy Imams^-asws after Ali^-asws Ibn Abi Talib^-asws) are with, would be exposed to My^-azwj Wrath – the one who was from the assisting ones to them upon that; and the most Hateful of the creatures to Me^-azwj after them is the one who was pleased with their deeds, and even if he did not happen to be from their assisting ones.

وَ كَذَلِكَ أَحَبُّ الْخَلْقِ إِلَيَّ الْقَوَّامُونَ بِحَقِّي، وَ أَفْضَلُهُمْ لَدَيَّ، وَ أَكْرَمُهُمْ عَلَيَّ مُحَمَّدٌ سَيِّدُ الْوَرَى، وَ أَكْرَمُهُمْ وَ أَفْضَلُهُمْ بَعْدَهُ‏ أَخُو الْمُصْطَفَى عَلِيٌّ الْمُرْتَضَى، ثُمَّ مِنْ بَعْدِهِ مِنَ الْقَوَّامِينَ بِالْقِسْطِ مِنْ أَئِمَّةِ الْحَقِّ، وَ أَفْضَلُ النَّاسِ بَعْدَهُمْ مَنْ أَعَانَهُمْ عَلَى حَقِّهِمْ، وَ أَحَبُّ الْخَلْقِ إِلَيَّ بَعْدَهُمْ مَنْ أَحَبَّهُمْ، وَ أَبْغَضَ أَعْدَاءَهُمْ، وَ إِنْ لَمْ يُمْكِنْهُ مَعُونَتُهُمْ‏.

And, similar to that, the most Beloved of the creatures to Me^-azwj are the ones standing by My^-azwj Right, and the most superior of them to Me^-azwj, and the most prestigious one to Me^-azwj is Muhammad^-saww, Chief of the pious ones; and the most prestigious and superior of them after him^-saww is the brother of Al-Mustafa^-saww, Ali^-asws Al-Murtaza^-asws; then from after him^-asws, from the ones standing with the equity from the Imams^-asws of the Truth; and the most superior of the people after them^-asws are the ones who assist them upon their^-asws rights; and the most Beloved to Me^-azwj after them is the one who loves them^-asws and hates their^-asws enemies, and even if he was not able upon assisting them^-asws!”’.

قوله عز و جل‏ اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ‏

The Words of the Mighty and Majestic Guide us to the Straight Path [1:6]

20 قَالَ الْإِمَامُ ع‏ [قَالَ اللَّهُ عَزَّ وَ جَلَ‏] (اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ) أَيْ‏: أَدِمِ لَنَا تَوْفِيقَكَ الَّذِي بِهِ أَطَعْنَاكَ فِي مَاضِي أَيَّامِنَا- حَتَّى نُطِيعَكَ كَذَلِكَ فِي مُسْتَقْبَلِ أَعْمَارِنَا

S 20 – The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: Guide us to the Straight Path [1:6] – i.e., perpetuate for us Your^-azwj Inclination by which we obeyed You^-azwj in our past days, until we obey You^-azwj like that in our future lives.

وَ (الصِّراطَ الْمُسْتَقِيمَ) هُوَ صِرَاطَانِ: صِرَاطٌ فِي الدُّنْيَا، وَ صِرَاطٌ فِي الْآخِرَةِ. فَأَمَّا الطَّرِيقُ‏ الْمُسْتَقِيمُ فِي الدُّنْيَا- فَهُوَ مَا قَصُرَ عَنِ الْعُلُوِّ، وَ ارْتَفَعَ عَنِ التَّقْصِيرِ- وَ اسْتَقَامَ فَلَمْ يَعْدِلْ إِلَى شَيْ‏ءٍ مِنَ الْبَاطِلِ.

And the Straight Path [1:6] – are two paths – a path in the world and a path in the Hereafter. So, as for the Straight Path in the world, so it is what is reduced from the lofty (exaggeration), and higher than the derogation – and the Straight, so it does not incline towards anything from the falsehood.

وَ الطَّرِيقُ الْآخَرُ: طَرِيقُ الْمُؤْمِنِينَ إِلَى الْجَنَّةِ الَّذِي هُوَ مُسْتَقِيمٌ، لَا يَعْدِلُونَ عَنِ الْجَنَّةِ إِلَى النَّارِ، وَ لَا إِلَى غَيْرِ النَّارِ سِوَى الْجَنَّةِ.

And the other path – is the path (taken by the) Momineen to the Paradise which is straight, not deviating away from the Paradise to the Fire, nor to (anywhere) other than the Paradise (which is) besides the Fire’.

[قَالَ: وَ] قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع: قَوْلُهُ عَزَّ وَ جَلَ‏ (اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ) يَقُولُ: أَرْشِدْنَا لِلصِّرَاطِ الْمُسْتَقِيمِ، أَرْشِدْنَا لِلُزُومِ الطَّرِيقِ الْمُؤَدِّي إِلَى مَحَبَّتِكَ، وَ الْمُبَلِّغِ إِلَى جَنَّتِكَ‏ وَ الْمَانِعِ مِنْ أَنْ نَتَّبِعَ أَهْوَاءَنَا فَنَعْطَبَ، أَوْ أَنْ نَأْخُذَ بِآرَائِنَا فَنَهْلِكَ.

He^-asws said: ‘Ja’far^-asws Bin Muhammad Al-Sadiq^-asws said: ‘The Words of the Mighty and Majestic: Guide us to the Straight Path [1:6] – He (the speaker) is saying, ‘Guide us to the Straight Path, Guide us to the Necessitated Path, that leads to Your^-azwj Love and reaches to Your^-azwj Paradise, and the preventer from us following our personal desires so we would (end up) being corrupted, or if we take to our opinions so we would be destroyed’.

ثُمَّ قَالَ‏ ع: فَإِنَّ مَنِ اتَّبَعَ هَوَاهُ، وَ أُعْجِبَ بِرَأْيِهِ- كَانَ كَرَجُلٍ سَمِعْتُ غُثَاءَ الْعَامَّةِ تُعَظِّمُهُ وَ تَصِفُهُ‏، فَأَحْبَبْتُ لِقَاءَهُ مِنْ حَيْثُ لَا يَعْرِفُنِي- لِأَنْظُرَ مِقْدَارَهُ وَ مَحَلَّهُ فَرَأَيْتُهُ فِي مَوْضِعٍ قَدْ أَحْدَقَ بِهِ خَلْقٌ مِنْ غُثَاءِ الْعَامَّةِ، فَوَقَفْتُ مُنْتَبِذاً عَنْهُمْ، مُتَغَشِّياً بِلِثَامٍ أَنْظُرُ إِلَيْهِ وَ إِلَيْهِمْ،

Then he^-asws said: ‘So the one who follows his personal desires and is fascinated by his opinions, he would be like a man who hears the scum of the general Muslims revering him (someone) and describing him. So, I^-asws loved to meet him, from where he would not recognise me^-asws – to look at his power and his position. So I^-asws saw him in a place where the people from the scum of the general Muslims were staring at him. So I^-asws paused disguised from them, covered with a veil looking at him and them.

فَمَا زَالَ يُرَاوِغُهُمْ‏ حَتَّى خَالَفَ طَرِيقَهُمْ فَفَارَقَهُمْ، وَ لَمْ يَعُدْ فَتَفَرَّقَتِ الْعَامَّةُ عَنْهُ لِحَوَائِجِهِمْ. وَ تَبِعْتُهُ أَقْتَفِي أَثَرَهُ، فَلَمْ يَلْبَثْ أَنْ مَرَّ بِخَبَّازٍ فَتَغَفَّلَهُ، فَأَخَذَ مِنْ دُكَّانِهِ رَغِيفَيْنِ مُسَارَقَةً، فَتَعَجَّبْتُ مِنْهُ، ثُمَّ قُلْتُ فِي نَفْسِي: لَعَلَّهُ مُعَامَلَةٌ.

He did not cease to dodge them until their way differed, so he separated from them, and he did not retract. So the general Muslims separated from him for their needs, and I^-asws followed him pursuing his tracks. It was not long before he passed by a baker. So when he was inattentive, he grabbed two loaves from his shop, stealthily. I^-asws was astounded from it. Then I^-asws said within myself^-asws: ‘Perhaps it was a transaction’.

ثُمَّ مَرَّ بَعْدَهُ بِصَاحِبِ رُمَّانٍ، فَمَا زَالَ بِهِ حَتَّى تَغَفَّلَهُ فَأَخَذَ مِنْ عِنْدِهِ رُمَّانَتَيْنِ مُسَارَقَةً فَتَعَجَّبْتُ مِنْهُ، ثُمَّ قُلْتُ [فِي نَفْسِي‏]: لَعَلَّهُ مُعَامَلَةٌ، ثُمَّ أَقُولُ: وَ مَا حَاجَتُهُ [إِذاً] إِلَى الْمُسَارَقَةِ!

Them after it, he passed by an owner of pomegranates. So he did not cease to be with him until he was inattentive, and he grabbed two pomegranates from him (his shop), stealthily. So I^-asws was astounded from him, then said to myself^-asws: ‘Perhaps it was a transaction’. Then I^-asws said: ‘So what is his need then, to the stealth?’.

ثُمَّ لَمْ أَزَلْ أَتْبَعُهُ حَتَّى مَرَّ بِمَرِيضٍ، فَوَضَعَ الرَّغِيفَيْنِ وَ الرُّمَّانَتَيْنِ بَيْنَ يَدَيْهِ وَ مَضَى، وَ تَبِعْتُهُ حَتَّى اسْتَقَرَّ فِي بُقْعَةٍ مِنْ صَحْرَاءَ فَقُلْتُ لَهُ: يَا عَبْدَ اللَّهِ لَقَدْ سَمِعْتُ بِكَ [خَيْراً] وَ أَحْبَبْتُ لِقَاءَكَ، فَلَقِيتُكَ، لَكِنِّي رَأَيْتُ مِنْكَ مَا شَغَلَ قَلْبِي، وَ إِنِّي سَائِلُكَ عَنْهُ، لِيَزُولَ بِهِ شُغُلُ قَلْبِي. قَالَ: مَا هُوَ

Then, I^-asws did not cease to follow him until he passed by a sick person. Then he placed the two loaves and the two pomegranates in front of him and went away, and I^-asws followed him until he settled in a spot from the desert. So I^-asws said to him: ‘O servant of Allah^-azwj! I^-asws have heard good about you and I^-asws loved to meet you, so I^-asws came to meet you. But, I^-asws saw from you what pre-occupied my^-asws heart, and I^-asws would like to ask you about it, in order to recede what pre-occupies my^-asws heart’. He said, ‘What is it?’.

قُلْتُ: رَأَيْتُكَ مَرَرْتَ بِخَبَّازٍ فَسَرَقْتَ مِنْهُ رَغِيفَيْنِ، ثُمَّ مَرَرْتَ بِصَاحِبِ الرُّمَّانِ فَسَرَقْتَ مِنْهُ رُمَّانَتَيْنِ! قَالَ: فَقَالَ لِي: قَبْلَ كُلِّ شَيْ‏ءٍ حَدِّثْنِي مَنْ أَنْتَ قُلْتُ لَهُ: رَجُلٌ مِنْ وُلْدِ آدَمَ مِنْ أُمَّةِ مُحَمَّدٍ ص. قَالَ: حَدِّثْنِي‏ مِمَّنْ أَنْتَ قُلْتُ: رَجُلٌ مِنْ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص.

I said, ‘I^-asws saw you pass by a baker, and you stole two loaves from him. Then you passed by the owner of the pomegranates, and you stole two pomegranates from him!’. So he^-asws said to me: ‘Before everything (else), narrate to me who you^-asws are’. I^-asws said to him: ‘A man from Al-Medina from the children of Adam^-as, from the community of Muhammad^-saww’. He said, ‘Narrate to me, from whom are you^-asws?’ I^-asws said: ‘I^-asws am a man from the People^-asws of the Household of Rasool-Allah^-saww’.

قَالَ: أَيْنَ بَلَدُكَ قُلْتُ: الْمَدِينَةُ. قَالَ: لَعَلَّكَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قُلْتُ: بَلَى. قَالَ لِي: فَمَا يَنْفَعُكَ شَرَفُ [أَهْلِكَ وَ] أَصْلُكَ- مَعَ جَهْلِكَ بِمَا شُرِّفْتَ بِهِ، وَ تَرْكِكَ عِلْمَ جَدِّكَ وَ أَبِيكَ- لِئَلَّا تُنْكِرَ مَا يَجِبُ أَنْ تَحْمَدَ وَ تَمْدَحَ فَاعِلَهُ! قُلْتُ: وَ مَا هُوَ قَالَ: الْقُرْآنُ كِتَابُ اللَّهِ.

He said, ‘Where is your city?’. I^-asws said: ‘Al-Medina’. He said, ‘Perhaps you^-asws are Ja’far^-asws Bin Muhammad Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws?’. I^-asws said: ‘Yes’. He said, ‘So what benefitted you^-asws, the nobility of your^-asws family and your^-asws origin, with your^-asws ignorance with what you^-asws are ennobled with, and your^-asws neglecting the knowledge of your^-asws grandfather^-saww and your^-asws father^-asws? Perhaps you^-asws are denying what is Obligated that you^-asws praise and laud its performer?’ I^-asws said: ‘And what is it?’. He said, ‘The Quran, Book of Allah^-azwj’.

قُلْتُ: وَ مَا الَّذِي جَهِلْتُ مِنْهُ قَالَ: قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: «مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها- وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى‏ إِلَّا مِثْلَها» وَ إِنِّي لَمَّا سَرَقْتُ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ، وَ لَمَّا سَرَقْتُ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ‏ .فَهَذِهِ أَرْبَعُ سَيِّئَاتٍ، فَلَمَّا تَصَدَّقْتُ بِكُلِّ وَاحِدَةٍ مِنْهَا كَانَتْ أَرْبَعِينَ حَسَنَةً، فَانْتَقَصَ مِنْ أَرْبَعِينَ حَسَنَةً أَرْبَعُ (حَسَنَاتٍ بِأَرْبَعِ سَيِّئَاتٍ) بَقِيَ لِي سِتٌّ وَ ثَلَاثُونَ حَسَنَةً.

I^-asws said: ‘And what is that which I^-asws am ignorant of from it?’ He Said, ‘The Words of Allah^-azwj Mighty and Majestic: The one who comes with a good deed, so for him would be ten like it, and the one who comes with an evil deed, so he would not be Recompensed except for its like [6:160]; and I, when I stole the two loaves, it was two evil deeds, and when I stole the two pomegranates, it was two evil deeds. So these are four evil deeds. But when I gave in charity with each of these, it was forty good deeds, so when you deduct four (evil deeds) from forty (good deeds), there remains for me thirty six good deeds’.

قُلْتُ: ثَكِلَتْكَ أُمُّكَ أَنْتَ الْجَاهِلُ بِكِتَابِ اللَّهِ تَعَالَى، أَ مَا سَمِعْتَ قَوْلَ اللَّهِ تَعَالَى: «إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ» إِنَّكَ لَمَّا سَرَقْتَ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتَ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ، وَ لَمَّا دَفَعْتَهُمَا إِلَى غَيْرِ صَاحِبِهِمَا، بِغَيْرِ أَمْرِ صَاحِبِهِمَا، كُنْتَ إِنَّمَا أَضَفْتَ أَرْبَعَ سَيِّئَاتٍ إِلَى أَرْبَعِ سَيِّئَاتٍ، وَ لَمْ تُضِفْ أَرْبَعِينَ حَسَنَةً إِلَى أَرْبَعِ سَيِّئَاتٍ.

I^-asws said: ‘May your mother be bereft of you! You are ignorant of the Book of Allah^-azwj the Exalted. Have you not heard the Words of Allah^-azwj the Exalted, But rather, Allah Accepts (only) from the pious ones [5:27]. You, when you stole the two loaves, these were two evil deeds, and when you stole the two pomegranates, these were two evil deeds, and when you handed these over to other than its owner, without the instructions of their owner, you rather added four evil deeds to the four evil deeds, and did not add forty good deeds to four evil deeds’.

فَجَعَلَ يُلَاحِظُنِي‏، فَتَرَكْتُهُ وَ انْصَرَفْتُ.

So he became alarmed at me. So I^-asws left him and went away.

قَالَ الصَّادِقُ ع: بِمِثْلِ هَذَا التَّأْوِيلِ الْقَبِيحِ الْمُسْتَنْكَرِ يَضِلُّونَ وَ يُضِلُّونَ. وَ هَذَا [نَحْوُ] تَأْوِيلِ مُعَاوِيَةَ عَلَيْهِ مَا يَسْتَحِقُّ- لَمَّا قُتِلَ عَمَّارُ بْنُ يَاسِرٍ (ره) فَارْتَعَدَتْ فَرَائِصُ خَلْقٍ كَثِيرٍ، وَ قَالُوا: قَالَ رَسُولُ اللَّهِ ص: عَمَّارٌ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ.

Al-Sadiq^-asws said: ‘With the like of this ugly, evil interpretation, they are going astray and leading (others) astray. And this is approximately the interpretation of Muawiya, upon him be what he deserves, to the killing of Ammar Bin Yasser, as a lot of people were shaken and they said, ‘Rasool-Allah^-saww said: ‘Ammar, the rebellious group would kill him’.

فَدَخَلَ عَمْرُو بْنُ الْعَاصِ عَلَى مُعَاوِيَةَ، وَ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ هَاجَ النَّاسُ وَ اضْطَرَبُوا. قَالَ: لِمَا ذَا قَالَ: لِقَتْلِ عَمَّارِ بْنِ يَاسِرٍ، حَيْثُ قَالَ رَسُولُ اللَّهِ ص: عَمَّارٌ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ.

So Amro Bin Al-Aas came over to Muawiya and said, ‘O commander of the faithful! The people have argued and they are disturbed’. He said, ‘To what is that (which they are disturbed)?’ He said, ‘To the killing of Ammar Bin Yasser, where Rasool-Allah^-saww said: ‘Ammar, the rebellious group would kill him’.

فَقَالَ لَهُ مُعَاوِيَةُ: دُحِضْتَ‏ فِي قَوْلِكَ، أَ نَحْنُ قَتَلْنَاهُ إِنَّمَا قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ لِمَا أَلْقَاهُ بَيْنَ رِمَاحِنَا. فَاتَّصَلَ ذَلِكَ بِعَلِيٍّ ع،

So, Muawiya said to him, ‘You have slipped in your words. Did we kill him? But rather, Ali^-asws Bin Abu Talib^-asws killed him, due to what he^-asws made him face our spears’. Thus, he linked that with Ali^-asws’.

فَقَالَ ع: إِذًا رَسُولُ اللَّهِ ص هُوَ الَّذِي قَتَلَ حَمْزَةَ (ره) لِمَا أَلْقَاهُ بَيْنَ رِمَاحِ الْمُشْرِكِينَ.

He^-asws said: ‘Then (accordingly) Rasool-Allah^-saww would be the one who killed Hamza^-as due to him^-saww making him^-as face the spears of the Polytheists’.

21 [ثُمَ‏] قَالَ الصَّادِقُ ع‏ طُوبَى لِلَّذِينَ هُمْ كَمَا قَالَ رَسُولُ اللَّهِ ص: يَحْمِلُ هَذَا الْعِلْمَ مِنْ كُلِّ خَلَفٍ عُدُولُهُ، يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ، وَ انْتِحَالَ الْمُبْطِلِينَ‏ وَ تَأْوِيلَ الْجَاهِلِينَ‏.

S 21 – Then Al-Sadiq^-asws said: ‘Beatitude is for those who are just as Rasool-Allah^-saww said: ‘He will bear this knowledge, the one from every refraining descendant, negating from it the alteration of the exaggerators and the plagiarisms of the invalidators, and the explanations of the ignorant’’.

فَقَالَ لَهُ رَجُلٌ: يَا ابْنَ رَسُولِ اللَّهِ إِنِّي عَاجِزٌ بِبَدَنِي عَنْ نُصْرَتِكُمْ، وَ لَسْتُ أَمْلِكُ إِلَّا الْبَرَاءَةَ مِنْ أَعْدَائِكُمْ، وَ اللَّعْنَ عَلَيْهِمْ، فَكَيْفَ حَالِي

So a man said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! I am let down by my body to be (able to) help you^-asws, but I cannot be at ease unless I disavow from your^-asws enemies and curse upon them. So how is my state?’

فَقَالَ لَهُ الصَّادِقُ ع: حَدَّثَنِي أَبِي، عَنْ أَبِيهِ، عَنْ جَدِّهِ ع، عَنْ رَسُولِ اللَّهِ ص [أَنَّهُ‏] قَالَ: مَنْ ضَعُفَ عَنْ نُصْرَتِنَا أَهْلَ الْبَيْتِ، فَلَعَنَ فِي خَلَوَاتِهِ أَعْدَاءَنَا، بَلَّغَ اللَّهُ صَوْتَهُ جَمِيعَ الْأَمْلَاكِ مِنَ الثَّرَى إِلَى الْعَرْشِ، فَكُلَّمَا لَعَنَ هَذَا الرَّجُلُ أَعْدَاءَنَا لَعْناً سَاعَدُوهُ فَلَعَنُوا مَنْ يَلْعَنُهُ، ثُمَّ ثَنَّوْا- فَقَالُوا: اللَّهُمَّ صَلِّ عَلَى عَبْدِكَ هَذَا، الَّذِي قَدْ بَذَلَ مَا فِي وُسْعِهِ، وَ لَوْ قَدَرَ عَلَى أَكْثَرَ مِنْهُ لَفَعَلَ.

So Al-Sadiq^-asws said to him: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Rasool-Allah^-saww having said: ‘The one who is (too) weak from helping us^-asws, the People^-asws of the Household, so he curses our^-asws enemies in his privacy, Allah^-azwj would Make his voice reach the entirety of the kingdoms, from the soil to the Throne. Thus, every time this man curses our^-asws enemies with a curse, so he gets supported by (all of those) to whom it reaches it (in the skies). Then they are lauding him, so they are saying, ‘O Allah^-azwj! Send Blessings upon this servant of Your^-azwj, who has done whatever was in his capacity, and had he been upon more (capacity) than it, he would have done so’.

فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى: قَدْ أَجَبْتُ دُعَاءَكُمْ، وَ سَمِعْتُ نِدَاءَكُمْ، وَ صَلَّيْتُ عَلَى رُوحِهِ فِي الْأَرْوَاحِ، وَ جَعَلْتُهُ عِنْدِي مِنَ‏ الْمُصْطَفَيْنَ الْأَخْيارِ.

Then there would be the Call from Allah^-azwj the Exalted: “I^-azwj have Answered your supplication, and Heard your call, and have Sent Blessings upon his soul among the souls, and Made him to be, in My^-azwj Presence, from the selected ones, the best [38:47].

قوله عز و جل‏ صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ‏

The Words of the Mighty and Majestic the path of those You have Bestowed Bounties upon [1:7]

22 قَالَ الْإِمَامُ ع‏ صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ‏ أَيْ قُولُوا: اهْدِنَا صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ- بِالتَّوْفِيقِ لِدِينِكَ وَ طَاعَتِكَ.

S 22 – The Imam (Hassan Al-Askari^-asws) said: ‘The path of those You have Bestowed Bounties upon – i.e. they are saying, ‘Guide us to the path of those who have been Bestowed Bounties upon – with the inclination to Your^-azwj Religion and Your^-azwj obedience.

وَ هُمُ الَّذِينَ قَالَ اللَّهُ تَعَالَى‏ «وَ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ- وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً» وَ حُكِيَ هَذَا بِعَيْنِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع

And they are those (for whom) Allah^-azwj the Exalted Said: And the one who obeys Allah and the Rasool, so they would be with those whom Allah has Bestowed Bounties upon, from the Prophets, and the truthful, and the martyrs, and the righteous, and they are good friends [4:69] – and He^-azwj Related this exclusively for Amir-Al-Momineen^-asws’.

قَالَ: ثُمَّ قَالَ: لَيْسَ هَؤُلَاءِ الْمُنْعَمَ عَلَيْهِمْ بِالْمَالِ وَ صِحَّةِ الْبَدَنِ، وَ إِنْ كَانَ كُلُّ هَذَا نِعْمَةً مِنَ اللَّهِ ظَاهِرَةً أَ لَا تَرَوْنَ أَنَّ هَؤُلَاءِ قَدْ يَكُونُونَ كُفَّاراً، أَوْ فُسَّاقاً فَمَا نُدِبْتُمْ [إِلَى‏] أَنْ تَدْعُوا بِأَنْ تُرْشَدُوا إِلَى صِرَاطِهِمْ،

He (the narrator) said, ‘Then he (Imam Hassan Al-Askari^-asws) said: ‘It isn’t so that they have been Favoured upon with the wealth and the well-being of the body, and even though all of this is a Bounty from Allah^-azwj apparently. Are you not seeing that these (Bounties) have happened to be (also) in the Kafirs and the immoral ones? Thus, you have not been called upon that you should be supplicating to be Guided to their path.

وَ إِنَّمَا أُمِرْتُمْ بِالدُّعَاءِ- لِأَنْ تُرْشَدُوا إِلَى صِرَاطِ الَّذِينَ أَنْعَمَ [اللَّهُ‏] عَلَيْهِمْ: بِالْإِيمَانِ بِاللَّهِ، وَ التَّصْدِيقِ بِرَسُولِهِ‏ وَ بِالْوَلَايَةِ لِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- وَ أَصْحَابِهِ الْخَيِّرِينَ الْمُنْتَجَبِينَ وَ بِالتَّقِيَّةِ الْحَسَنَةِ الَّتِي يُسْلَمُ بِهَا: مِنْ شَرِّ عِبَادِ اللَّهِ، (وَ مِنَ الزِّيَادَةِ فِي أَيَّامِ أَعْدَاءِ اللَّهِ وَ كُفْرِهِمْ) بِأَنْ تُدَارِيَهُمْ

But rather, you have been Commanded with the supplication, because you are seeking Guidance to the path of those whom Allah^-azwj has Favoured upon – with the Eman in Allah^-azwj and ‘التَّصْدِيقِ’ the ratification of His^-azwj Rasool^-saww and the Wilayah of Muhammad^-saww and his^-saww goodly Progeny^-asws, and his^-saww good companions, the Chosen ones, and with the excellent dissimulation which you can be safe with it, from the enemies of Allah^-azwj, and from the excesses of the days (rule) of the enemies of Allah^-azwj and their Kufr, that you have to put up with them.

فَلَا تُغْرِيَهُمْ بِأَذَاكَ وَ أَذَى الْمُؤْمِنِينَ وَ بِالْمَعْرِفَةِ بِحُقُوقِ الْإِخْوَانِ مِنَ الْمُؤْمِنِينَ فَإِنَّهُ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ وَالَى مُحَمَّداً وَ آلَ مُحَمَّدِ وَ عَادَى مَنْ عَادَاهُمْ إِلَّا كَانَ قَدِ اتَّخَذَ مِنْ عَذَابِ اللَّهِ حِصْناً مَنِيعاً، وَ جُنَّةً حَصِينَةً.

Therefore, do not be lured by them with that and harm the Momineen, and the recognition of the rights of the brethren from the Momineen, for there is none from a servant or a maid who befriends Muhammad^-saww and the Progeny^-asws of Muhammad^-saww and is inimical to their^-asws enemies except he would have taken an impregnable fortress from the Punishment of Allah^-azwj and a fortified shield.

وَ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ دَارَى عِبَادَ اللَّهِ بَأَحْسَنِ الْمُدَارَاةِ، وَ لَمْ يَدْخُلْ بِهَا فِي بَاطِلٍ، وَ لَمْ يَخْرُجْ بِهَا مِنْ حَقٍّ- إِلَّا جَعَلَ اللَّهُ تَعَالَى نَفَسَهُ تَسْبِيحاً، وَ زَكَّى عَمَلَهُ، وَ أَعْطَاهُ بَصِيرَةً عَلَى كِتْمَانِ سِرِّنَا، وَ احْتِمَالَ الْغَيْظِ لِمَا يَسْمَعُهُ مِنْ أَعْدَائِنَا [وَ] ثَوَابَ الْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ.

And there is none from a servant nor a maid who is benevolent to the servants of Allah^-azwj with excellent benevolence, and does not enter by into a falsehood and does not exit by it from a right, except Allah^-azwj the Exalted would Make his breaths as Glorifications (Tasbeeh), and Purify his deeds, and Grant him insight upon the concealment of our^-asws secrets, and bearing the anger due to what he hears from our^-asws enemies, and Rewards of the one rolling his blood in the Way of Allah^-azwj.

وَ مَا مِنْ عَبْدٍ أَخَذَ نَفْسَهُ بِحُقُوقِ إِخْوَانِهِ- فَوَفَّاهُمْ حُقُوقَهُمْ جَهْدَهُ، وَ أَعْطَاهُمْ مُمْكِنَهُ‏ وَ رَضِيَ مِنْهُمْ بِعَفْوِهِمْ، وَ تَرَكَ الِاسْتِقْصَاءَ عَلَيْهِمْ، فِيمَا يَكُونُ مِنْ زَلَلِهِمْ، وَ غَفَرَهَا لَهُمْ إِلَّا قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ يَوْمَ الْقِيَامَةِ:

And there is none from a servant who take himself to be with the rights of his brethren, so he fulfils their rights by his striving, and gives them his abilities and is pleased from them of their fulfilment, and leaves the investigating upon them, in what happens to be from their slips (mistakes), and he forgives these for them, except Allah^-azwj Mighty and Majestic would Say to him on the Day of Judgment: –

يَا عَبْدِي قَضَيْتَ حُقُوقَ إِخْوَانِكَ، وَ لَمْ تَسْتَقْصِ عَلَيْهِمْ فِيمَا لَكَ عَلَيْهِمْ، فَأَنَا أَجْوَدُ وَ أَكْرَمُ وَ أَوْلَى- بِمِثْلِ مَا فَعَلْتَهُ مِنَ الْمُسَامَحَةِ وَ التَّكَرُّمِ، فَأَنَا أَقْضِيكَ الْيَوْمَ عَلَى حَقِّ [مَا] وَعَدْتُكَ بِهِ، وَ أَزِيدُكَ مِنْ فَضْلِيَ الْوَاسِعِ، وَ لَا أَسْتَقْصِي عَلَيْكَ فِي تَقْصِيرِكَ فِي بَعْضِ حُقُوقِي.

“O my servant! You fulfilled the rights of your brethren, and did not investigate upon them with regards to what was for you upon them, so I^-azwj am more Generous, and more Honourable, and Foremost with the likes of what you did from the forgiveness and the honouring. Therefore, I^-azwj shall Fulfil for you today upon the rights of what I^-azwj Promised you with, and I^-azwj shall Increase you from My^-azwj Extensive Grace, and I^-azwj (also) will not Investigate upon you regarding your shortcomings of some of My^-azwj Rights”’.

قَالَ: فَيُلْحِقُهُ بِمُحَمَّدٍ وَ آلِهِ وَ أَصْحَابِهِ، وَ يَجْعَلُهُ مِنْ خِيَارِ شِيعَتِهِمْ.

He^-asws said: ‘So he would be joined up with Muhammad^-saww, and his^-saww Progeny^-asws, and his^-saww companions, and (Allah^-azwj will) Make him to be from the best of their^-asws Shias’.

ثُمَّ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِبَعْضِ أَصْحَابِهِ ذَاتَ يَوْمٍ: يَا عَبْدَ اللَّهِ أَحِبَّ فِي اللَّهِ وَ أَبْغِضْ فِي اللَّهِ، وَ وَالِ فِي اللَّهِ، وَ عَادِ فِي اللَّهِ، فَإِنَّهُ لَا تُنَالُ وَلَايَةُ اللَّهِ تَعَالَى إِلَّا بِذَلِكَ وَ لَا يَجِدُ الرَّجُلُ طَعْمَ الْإِيمَانِ- وَ [إِنْ‏] كَثُرَتْ صَلَاتُهُ وَ صِيَامُهُ حَتَّى يَكُونَ كَذَلِكَ، وَ قَدْ صَارَتْ مُؤَاخَاةُ النَّاسِ يَوْمَكُمْ هَذَا أَكْثَرُهَا فِي الدُّنْيَا، عَلَيْهَا يَتَوَادُّونَ، وَ عَلَيْهَا يَتَبَاغَضُونَ، وَ ذَلِكَ لَا يُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئاً.

Then he^-asws said: ‘Rasool-Allah^-saww said to one of his companions one day: ‘O servant of Allah^-azwj! Love for the Sake of Allah^-azwj and hate for the Sake of Allah^-azwj, and befriend for the Sake of Allah^-azwj and be inimical for the Sake of Allah^-azwj, for the Wilayah of Allah^-azwj cannot be achieved except by that, and the man would not (be able to) find the taste of Eman – and even if his Salat(s) and his Fasts were numerous, until he happens to be like that. And (on the contrary) there has become brotherhood among the people in this day of yours, most of it is for the sake of the world. Upon it they are being cordial, and upon his they are hating each other, but that would not avail them anything from Allah^-azwj’.

فَقَالَ الرَّجُلُ: يَا رَسُولَ اللَّهِ وَ كَيْفَ لِي- أَنْ أَعْلَمَ أَنِّي قَدْ وَالَيْتُ وَ عَادَيْتُ فِي اللَّهِ وَ مَنْ وَلِيُّ اللَّهِ حَتَّى أُوَالِيَهُ وَ مَنْ عَدُوُّ اللَّهِ‏ حَتَّى أُعَادِيَهُ

So the man said, ‘O Rasool-Allah^-saww! And how is it for me that I would know that I have befriended and been inimical for the Sake of Allah^-azwj, and who is the friend of Allah^-azwj until I befriend him, and who is the enemy of Allah^-azwj until I am inimical to him?’.

فَأَشَارَ لَهُ رَسُولُ اللَّهِ ص إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع، فَقَالَ: أَ تَرَى هَذَا قَالَ: بَلَى. قَالَ: [فَإِنَ‏] وَلِيَّ هَذَا وَلِيُّ اللَّهِ فَوَالِهِ، وَ عَدُوَّ هَذَا عَدُوُّ اللَّهِ فَعَادِهِ، وَ وَالِ وَلِيَّ هَذَا، وَ لَوْ أَنَّهُ قَاتِلُ أَبِيكَ وَ وَلَدِكَ، وَ عَادِ عَدُوَّ هَذَا وَ لَوْ أَنَّهُ أَبُوكَ وَ وَلَدُكَ‏.

So Rasool-Allah^-azwj gestured for him towards Ali^-asws Bin Abu Talib^-asws, and he^-saww said: ‘Do you see this one?’. He said, ‘Yes’. He^-saww said: ‘So a friend of this one^-asws is a friend of Allah^-azwj, therefore befriend him; and an enemy of this one^-asws is an enemy of Allah^-azwj, therefore be inimical to him; and befriend a friend of this one^-asws even though he has killed your father and your son, and be inimical to an enemy of this one^-asws even though he is your father and your son’.

قوله عز و جل‏ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لَا الضَّالِّينَ‏

The Words of the Mighty and Majestic other than of those You are Wrathful upon nor of the straying ones

23 قَالَ الْإِمَامُ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏: أَمَرَ اللَّهُ عَزَّ وَ جَلَّ عِبَادَهُ أَنْ يَسْأَلُوهُ طَرِيقَ الْمُنْعَمِ عَلَيْهِمْ، وَ هُمُ: النَّبِيُّونَ وَ الصِّدِّيقُونَ وَ الشُّهَدَاءُ وَ الصَّالِحُونَ وَ أَنْ يَسْتَعِيذُوا [بِهِ‏] مِنْ طَرِيقِ‏ الْمَغْضُوبِ عَلَيْهِمْ‏ وَ هُمُ الْيَهُودُ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ: «قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذلِكَ مَثُوبَةً عِنْدَ اللَّهِ- مَنْ لَعَنَهُ اللَّهُ وَ غَضِبَ عَلَيْهِ»

S 23 – The Imam (Hassan Al-Askari^-asws) said: ‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic Commanded His^-azwj servants that they should ask Him^-azwj for the path of the ones whom He^-azwj has Bestowed Bounties upon, and they are the Prophets^-as, and the truthful, and the martyrs, and the righteous, and that they should be seeking Refuge with Him^-azwj from the path of those whom He^-azwj is Wrathful upon, and they are the Jews, those whom Allah^-azwj the Exalted Said regarding them: Say: Shall I inform you of the most evil from that of Retribution in the Presence of Allah, the one whom Allah Cursed and is Wrathful upon? [5:60].

وَ أَنْ يَسْتَعِيذُوا بِهِ مِنْ طَرِيقِ‏ الضَّالِّينَ‏، وَ هُمُ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ: «قُلْ يا أَهْلَ الْكِتابِ لا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ- وَ لا تَتَّبِعُوا أَهْواءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ- وَ أَضَلُّوا كَثِيراً وَ ضَلُّوا عَنْ سَواءِ السَّبِيلِ» وَ هُمُ النَّصَارَى.

And that they should be seeking Refuge with Him^-azwj from the path of the straying ones, and they are those Allah^-azwj the Exalted Said regarding them: Say: O People of the Book! Do not exaggerate in your Religion without the Truth, and do not follow the low desires of a people who strayed before and led many astray, and strayed from the straight Way [5:77] – and they are the Christians’.

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: كُلُّ مَنْ كَفَرَ بِاللَّهِ فَهُوَ مَغْضُوبٌ عَلَيْهِ، وَ ضَالٌّ عَنْ سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ.

Then Amir Al-Momineen^-asws said: ‘Everyone who commits Kufr with Allah^-azwj, so he is the one (Allah^-azwj is) Wrathful upon, and he has strayed from the Way of Allah^-azwj Mighty and Majestic’.

وَ قَالَ الرِّضَا ع كَذَلِكَ، وَ زَادَ فِيهِ، فَقَالَ: وَ مَنْ تَجَاوَزَ بِأَمِيرِ الْمُؤْمِنِينَ ع الْعُبُودِيَّةَ- فَهُوَ مِنَ‏ الْمَغْضُوبِ عَلَيْهِمْ‏ وَ مِنَ‏ الضَّالِّينَ‏.

And Al-Reza^-asws said similar to that, and added in it, so he^-asws said: ‘The one who exceeds with Amir Al-Momineen^-asws (with more than) servitude (to Allah^-azwj), so he is from the ones upon whom is the Wrath, and from the straying ones’.

24 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏: «لَا تَتَجَاوَزُوا بِنَا الْعُبُودِيَّةَ، ثُمَّ قُولُوا مَا شِئْتُمْ وَ لَنْ تَبْلُغُوا وَ إِيَّاكُمْ وَ الْغُلُوَّ كَغُلُوِّ النَّصَارَى، فَإِنِّي بَرِي‏ءٌ مِنَ الْغَالِينَ».

S 24 – And Amir Al-Momineen^-asws said: ‘Do not exceed with us^-asws (any more than) the servitude (to Allah^-azwj), then you can be saying whatever you so desire to, and you will never be reaching (our description). And beware of the exaggeration like the exaggeration of the Christians, for I^-asws am disavowed from the exaggerators’.

قَالَ: فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ لَهُ: يَا ابْنَ رَسُولِ اللَّهِ صِفْ لَنَا رَبَّكَ، فَإِنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا عَلَيْنَا فَقَالَ الرِّضَا ع: إِنَّهُ مَنْ يَصِفُ رَبَّهُ بِالْقِيَاسِ، لَا يَزَالُ فِي الدَّهْرِ فِي الِالْتِبَاسِ‏ مَائِلًا عَنِ الْمِنْهَاجِ، طَاغِياً فِي الِاعْوِجَاجِ، ضَالٍّا عَنِ السَّبِيلِ، قَائِلًا غَيْرَ الْجَمِيلِ.

He^-asws said: ‘So a man stood up to him^-asws and said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Describe your^-asws Lord^-azwj to us, for the ones before (among) us are differing upon us’. So Al-Reza^-asws said: ‘It is so that the one who describes his Lord^-azwj with the analogy, would not cease to be in confusion in his lifetime, inclining away from the Program, and would be overwhelmingly in the distortions, straying from the Way, speaking other than the beautiful’.

ثُمَّ قَالَ ع: أُعَرِّفُهُ بِمَا عَرَّفَ بِهِ نَفْسَهُ، أُعَرِّفُهُ مِنْ غَيْرِ رُؤْيَةٍ، وَ أَصِفُهُ بِمَا وَصَفَ بِهِ [نَفْسَهُ‏] مِنْ غَيْرِ صُورَةٍ «لَا يُدْرَكُ بِالْحَوَاسِّ، وَ لَا يُقَاسُ بِالنَّاسِ، مَعْرُوفٌ بِالْآيَاتِ بَعِيدٌ بِغَيْرِ تَشْبِيهٍ، وَ مُتَدَانٍ فِي بُعْدِهِ بِلَا نَظِيرٍ،

Then he^-asws said: ‘Recognise Him^-azwj with what He^-azwj has Introduced Himself^-azwj as. Recognise Him^-azwj from other than sighting, and describe Him^-azwj with what He^-azwj Described Himself^-azwj with, (but) from without an image. He^-azwj cannot be grasped by the sensory perception, and cannot be compared with the people. He^-azwj is known by the remote signs without resembling Him^-azwj, and He^-azwj is close by in His^-azwj remoteness without an equal (Who can be far but near at the same time).

لَا يُتَوَهَّمُ دَيْمُومِيَّتُهُ، وَ لَا يُمَثَّلُ بِخَلِيقَتِهِ، وَ لَا يَجُورُ فِي قَضِيَّتِهِ الْخَلْقُ إِلَى مَا عُلِمَ مِنْهُمْ مُنْقَادُونَ، وَ عَلَى مَا سَطَرَهُ فِي الْمَكْنُونِ مِنْ كِتَابِهِ مَاضُونَ لَا يَعْمَلُونَ‏ بِخِلَافِ مَا عَلِمَ مِنْهُمْ، وَ لَا غَيْرَهُ يُرِيدُونَ

Neither can His^-azwj eternality be visualised, nor can He^-azwj be resembled with His^-azwj creatures, nor is He^-azwj unjust in His^-azwj Judging the creatures to what He^-azwj Knows from them of their submissions, and upon what He^-azwj Veils in the hidden of His^-azwj past Books, they are not doing any differently to what He^-azwj (already) Knew from them, nor are they intending other than Him^-azwj.

فَهُوَ قَرِيبٌ غَيْرُ مُلْتَزِقٍ، وَ بَعِيدٌ غَيْرُ مُتَقَصٍ‏، يُحَقَّقُ وَ لَا يُمَثَّلُ، [وَ] يُوَحَّدُ وَ لَا يُبَعَّضُ، يُعْرَفُ بِالْآيَاتِ، وَ يُثْبَتُ بِالْعَلَامَاتِ، فَلَا إِلَهَ غَيْرُهُ‏ الْكَبِيرُ الْمُتَعالِ‏

Thus, He^-azwj is close by without being attached, and remote without being detached. He^-azwj is real and (but) cannot be resembled. He^-azwj is the One but without being of several (subdivided parts). He^-azwj is known by the Signs and is affirmed by the marks. So there is no god apart from Him^-azwj, the Greatest, the Loftiest’.

فَقَالَ الرَّجُلُ: بِأَبِي أَنْتَ وَ أُمِّي يَا ابْنَ رَسُولِ اللَّهِ، فَإِنَّ مَعِي مَنْ يَنْتَحِلُ مُوَالاتِكُمْ [وَ] يَزْعُمُ أَنَّ هَذِهِ كُلَّهَا صِفَاتُ عَلِيٍّ ع، وَ أَنَّهُ هُوَ اللَّهُ رَبُّ الْعَالَمِينَ.

So the man said, ‘May my father and my mother (be sacrificed for) you^-asws, O son^-asws of Rasool-Allah^-saww! There is one with me who is pretending your^-asws Wilayah and is claiming that these, all of these are descriptions of Ali^-asws, and that he^-asws is Allah^-azwj, Lord^-azwj of the worlds’.

قَالَ: فَلَمَّا سَمِعَهَا الرِّضَا ع ارْتَعَدَتْ فَرَائِصُهُ وَ تَصَبَّبَ عَرَقاً، وَ قَالَ: سُبْحَانَ اللَّهِ [سُبْحَانَ اللَّهِ‏] عَمَّا يَقُولُ الظَّالِمُونَ، وَ الْكَافِرُونَ.

He (Imam Hassan Al-Askari^-asws) said: ‘So when Al-Reza^-asws heard it, his^-asws limbs trembled and his^-asws veins sweated, and he^-asws said: ‘Glorious is Allah^-azwj! Glorious is Allah^-azwj from what the unjust ones and the Kafirs are saying!’.

أَ وَ لَيْسَ عَلِيٌّ ع كَانَ آكِلًا فِي الْآكِلِينَ، [وَ] شَارِباً فِي الشَّارِبِينَ، وَ نَاكِحاً فِي النَّاكِحِينَ، وَ مُحْدِثاً فِي الْمُحْدِثِينَ وَ كَانَ مَعَ ذَلِكَ مُصَلِّياً- خَاشِعاً [خَاضِعاً] بَيْنَ يَدَيِ‏ اللَّهِ عَزَّ وَ جَلَّ ذَلِيلًا- وَ إِلَيْهِ أَوَّاهاً مُنِيباً، أَ فَمَنْ [كَانَ‏] هَذِهِ صِفَتَهُ يَكُونُ إِلَهاً! [فَإِنْ كَانَ هَذَا إِلَهاً] فَلَيْسَ مِنْكُمْ أَحَدٌ إِلَّا وَ هُوَ إِلَهٌ- لِمُشَارَكَتِهِ لَهُ فِي هَذِهِ الصِّفَاتِ الدَّالَّاتِ عَلَى حُدُوثِ‏ كُلِّ مَوْصُوفٍ بِهَا.

Or wasn’t Ali^-asws eating among the eating ones, and drinking among the drinking ones, and marrying among the marrying ones, and discussing among the discussing ones? And along with that, he^-asws was praying Salat, humbly, submissively in front of Allah^-azwj Mighty and Majestic, abjectly, and to Him^-azwj he^-asws was supplicating frequently, penitently. Is the one who was upon these characteristics happen to be God?’. So if this one is a god, then there wouldn’t be anyone from you except and he would be a god, due to his participation in these characteristics evidencing upon the occurrence of every one described with these’.

ثُمَّ قَالَ ع: حَدَّثَنِي أَبِي، عَنْ جَدِّي، عَنْ رَسُولِ اللَّهِ ع أَنَّهُ قَالَ: مَا عَرَفَ اللَّهَ تَعَالَى مَنْ شَبَّهَهُ بِخَلْقِهِ، وَ لَا عَدَّلَهُ مَنْ نَسَبَ إِلَيْهِ ذُنُوبَ عِبَادِهِ.

Then he^-asws said: ‘My^-asws father^-asws narrated to me^-asws from Rasool-Allah^-saww that he^-saww said: ‘Allah^-azwj the Exalted cannot be recognised from His^-azwj being resembled with His^-azwj creatures, nor has he done justice to Him^-azwj, the one to whom are linked the sins of His^-azwj creatures’.

فَقَالَ الرَّجُلُ: يَا ابْنَ رَسُولِ اللَّهِ إِنَّهُمْ يَزْعُمُونَ أَنَّ عَلِيّاً ع لَمَّا أَظْهَرَ مِنْ نَفْسِهِ الْمُعْجِزَاتِ- الَّتِي لَا يَقْدِرُ عَلَيْهَا غَيْرُ اللَّهِ تَعَالَى- دَلَّ ذَلِكَ عَلَى أَنَّهُ إِلَهٌ، وَ لَمَّا ظَهَرَ لَهُمْ بِصِفَاتِ الْمُحْدَثِينَ الْعَاجِزِينَ- لَبَّسَ بِذَلِكَ عَلَيْهِمْ، وَ امْتَحَنَهُمْ لِيَعْرِفُوهُ، وَ لِيَكُونَ إِيمَانُهُمْ بِهِ اخْتِيَاراً مِنْ أَنْفُسِهِمْ.

So, the man said, ‘O son^-asws of Rasool-Allah^-saww! They are claiming that Ali^-asws, when he^-asws manifested the miracles from himself^-asws – which none is able upon apart from Allah^-azwj the Exalted –so he^-asws is god, and when he^-asws appeared to them with the characteristics of the one who can create ( make people born again), the frustrated ones (normal people), he^-asws clothed (himself^-asws with that upon them, and tested them in order for them to recognise him^-asws (as being god), and for their Eman in him^-asws (as being god) be a matter of choice from their own selves’.

فَقَالَ الرِّضَا ع: أَوَّلُ مَا هَاهُنَا- أَنَّهُمْ لَا يَنْفَصِلُونَ مِمَّنْ قُلِبَ هَذَا عَلَيْهِمْ.

So Al-Reza^-asws said: ‘The first of what is over here – they are not distancing from the ones, this (argument) can be turned over upon them’.

فَقَالَ: لَمَّا ظَهَرَ مِنْهُ الْفَقْرُ وَ الْفَاقَةُ- دَلَّ عَلَى أَنَّ مَنْ هَذِهِ صِفَاتُهُ وَ شَارَكَهُ فِيهَا الضُّعَفَاءُ الْمُحْتَاجُونَ- لَا تَكُونُ الْمُعْجِزَاتُ فِعْلَهُ، فَعُلِمَ بِهَذَا أَنَّ الَّذِي ظَهَرَ مِنْهُ [مِنَ‏] الْمُعْجِزَاتِ إِنَّمَا كَانَتْ فِعْلَ الْقَادِرِ الَّذِي لَا يُشْبِهُ الْمَخْلُوقِينَ، لَا فِعْلَ الْمُحْدَثِ الْمُحْتَاجِ- الْمُشَارِكِ لِلضُّعَفَاءِ فِي صِفَاتِ الضَّعْفِ.

So he^-asws said: ‘When there appeared from it, the poverty and destitution (bereft of answers) from them – it pointed upon that the one of these characteristics and his associates in it are the weak ones (of understanding), the needy ones – the miracles did not happen to be his^-asws deeds (but from Allah^-azwj). Therefore, known by this that those which were manifest from him^-asws, from the miracles, rather were the Deed of the All-Powerful Who cannot be resembled with His^-azwj creatures, not the deed of the one Brought into being, the needy, the participant of the weak ones in the characteristics of the weak’.

25 ثُمَّ قَالَ الرِّضَا ع‏: لَقَدْ ذَكَّرْتَنِي بِمَا حَكَيْتَهُ [عَنْ‏] قَوْلِ رَسُولِ اللَّهِ ص وَ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَوْلِ زَيْنِ الْعَابِدِينَ ع:

S 25 – Then Al-Reza^-asws said: ‘I^-asws am remembering what was related from the words of Rasool-Allah^-azwj, and the words of Amir Al-Momineen^-asws, and the words of Zayn Al-Abideen^-asws.

أَمَّا قَوْلُ رَسُولِ اللَّهِ ص فَمَا حَدَّثَنِيهِ أَبِي، عَنْ جَدِّي، عَنْ أَبِيهِ، [عَنْ جَدِّهِ‏]، عَنْ رَسُولِ اللَّهِ ص: أَنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعاً يَنْتَزِعُهُ مِنَ النَّاسِ، وَ لَكِنْ [يَقْبِضُهُ‏] بِقَبْضِ الْعُلَمَاءِ.

As for the words of Rasool-Allah^-saww, so it is what my^-asws father^-asws narrated from my^-asws grandfather^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Rasool-Allah^-saww that: ‘Allah^-azwj does not let the Knowledge be captured (through) snatching (robing), being snatched (stolen) by the people, but He^-azwj Lets it be grasped by the knowledgeable ones^-asws.

فَإِذَا لَمْ يَنْزِلْ عَالِمٌ إِلَى عَالِمٍ‏ يَصْرِفُ عَنْهُ طُلَّابُ حُطَامِ الدُّنْيَا وَ حَرَامِهَا، وَ يَمْنَعُونَ الْحَقَّ أَهْلَهُ، وَ يَجْعَلُونَهُ لِغَيْرِ أَهْلِهِ، اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا، فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا.

So if it was not going to descend from a knowledgeable one^-asws to a knowledgeable one^-asws, the students would have diverted it for coveting the world and its Prohibitions, and they would be preventing the rights of its rightful ones, and make it to be in other than its rightful ones. The people are taking ignorant ones as Chiefs, and they are being asked, so they are issuing verdicts (fatwas) without (having proper) knowledge. Thus, they are going astray and causing (others) to go astray.

26 وَ أَمَّا قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع فَهُوَ قَوْلُهُ: يَا مَعْشَرَ شِيعَتِنَا وَ الْمُنْتَحِلِينَ [مَوَدَّتَنَا] إِيَّاكُمْ وَ أَصْحَابَ الرَّأْيِ، فَإِنَّهُمْ أَعْدَاءُ السُّنَنِ، تَفَلَّتَتْ‏ مِنْهُمُ الْأَحَادِيثُ أَنْ يَحْفَظُوهَا وَ أَعْيَتْهُمُ السُّنَّةُ أَنْ يَعُوهَا، فَاتَّخَذُوا عِبَادَ اللَّهِ خَوَلًا، وَ مَالَهُ دُوَلًا،

S 26 – As for the words of Amir Al-Momineen^-asws, so it is his^-asws words: ‘O group of our^-asws Shias and the ones impersonating our^-asws cordiality! Beware of the issuers of the opinions, for they are the enemies of the Sunnah!. The Ahadeeth have fled from them that they would be memorising these, and Sunnah has fatigued them that they would be hiding it. So, they took the servants of Allah^-azwj as slaves and their wealth as a government.

فَذَلَّتْ لَهُمُ الرِّقَابُ وَ أَطَاعَهُمُ الْخَلْقُ أَشْبَاهُ الْكِلَابِ، وَ نَازَعُوا الْحَقَّ أَهْلَهُ، وَ تَمَثَّلُوا بِالْأَئِمَّةِ الصَّادِقِينَ- وَ هُمْ مِنَ الْجُهَّالِ وَ الْكُفَّارِ وَ الْمَلاعِينِ، فَسُئِلُوا عَمَّا لَا يَعْلَمُونَ، فَأَنِفُوا أَنْ يَعْتَرِفُوا بِأَنَّهُمْ لَا يَعْلَمُونَ، فَعَارَضُوا الدِّينَ [بِآرَائِهِمْ فَضَلُّوا وَ أَضَلُّوا.

So the necks (of ordinary people) were humiliated to them and there came to them (people) some (scholars) resembling the (characteristics of) dogs. So they (tried to) snatch the truth from its rightful ones^-asws and they posed themselves as the truthful Imams^-asws – but they are (in fact) from the ignorant ones, and (from) the Kafirs, and the accursed ones. So they were asked about what they were knowing, but they turned their noses lest they might be recognised that they are not knowing (anything). So, they opposed the Religion by their opinions, and they went astray and led (others) astray.

أَمَّا لَوْ كَانَ الدِّينُ‏] بِالْقِيَاسِ- لَكَانَ بَاطِنُ الرِّجْلَيْنِ أَوْلَى بِالْمَسْحِ مِنْ ظَاهِرِهِمَا.

But, if the Religion was (able to be achieved) by the analogies, the bottom (soles) of the feet would have been more appropriate to be wiped (during Wudu) than its apparent (upper part).

27 وَ أَمَّا قَوْلُ عَلِيِّ بْنِ الْحُسَيْنِ ع فَإِنَّهُ قَالَ: إِذَا رَأَيْتُمُ الرَّجُلَ قَدْ حَسُنَ سَمْتُهُ‏ وَ هَدْيُهُ، وَ تَمَاوَتَ‏ فِي مَنْطِقِهِ، وَ تَخَاضَعَ فِي حَرَكَاتِهِ، فَرُوَيْداً لَا يَغُرَّنَّكُمْ، فَمَا أَكْثَرَ مَنْ يُعْجِزُهُ تَنَاوُلُ الدُّنْيَا، وَ رُكُوبُ الْمَحَارِمِ مِنْهَا، لِضَعْفِ بُنْيَتِهِ وَ مَهَانَتِهِ وَ جُبْنِ قَلْبِهِ

S 27 – And as for the words of Ali^-asws Bin Al-Husayn^-asws, so he^-asws said: ‘When you see the man be good of his conduct, and his presentation, and is soft in his speaking, and gentle in his movements, then little by little he would be deceiving you. How often has one remained unable from attaining the world and he indulges in the Prohibitions from it due to the weakness of his structure and his humiliation, and the cowardice of his heart.

فَنَصَبَ الدِّينَ فَخّاً لَهَا، فَهُوَ لَا يَزَالُ يَخْتِلُ‏ النَّاسَ بِظَاهِرِهِ، فَإِنْ تَمَكَّنَ مِنْ حَرَامٍ اقْتَحَمَهُ. فَإِذَا وَجَدْتُمُوهُ يَعِفُّ مِنَ الْمَالِ الْحَرَامِ (فَرُوَيْداً لَا يَغُرَّنَّكُمْ، فَإِنَّ شَهَوَاتِ الْخَلْقِ مُخْتَلِفَةٌ، فَمَا أَكْثَرَ مَنْ يَنْبُو عَنِ الْمَالِ الْحَرَامِ) وَ إِنْ كَثُرَ، وَ يَحْمِلُ نَفْسَهُ عَلَى شَوْهَاءَ قَبِيحَةٍ، فَيَأْتِي مِنْهَا مُحَرَّماً.

So half of (his) religion is a trap, and he does not cease to deceive the people by his appearance. And if he is enabled from a Prohibition, he would storm into it. So when you find him as chaste from the Prohibited wealth, then little by little he would (still) be deceiving you, for the lustful desires of the people are different. And how often is one informed about the Prohibited wealth, and even if it is frequent, and he carries himself upon the ugly lustful desires, so he comes to a Prohibition from it.

فَإِذَا وَجَدْتُمُوهُ يَعِفُّ عَنْ ذَلِكَ، فَرُوَيْداً لَا يَغُرَّنَّكُمْ- حَتَّى تَنْظُرُوا مَا عُقْدَةُ عَقْلِهِ فَمَا أَكْثَرَ مَنْ يَتْرُكُ ذَلِكَ أَجْمَعَ، ثُمَّ لَا يَرْجِعُ إِلَى عَقْلٍ مَتِينٍ، فَيَكُونُ مَا يُفْسِدُهُ بِجَهْلِهِ أَكْثَرَ مِمَّا يُصْلِحُهُ بِعَقْلِهِ.

So when you find him as chaste from that, so little by little he would deceive you, unless you look at what his beliefs as per his intellect are. How often one neglects that entirely, then he does not return to a solid mind (gives a firm statement), and he would come to such a state that his ignorance spoil him (far) more than what could be corrected by his intellect.

فَإِذَا وَجَدْتُمْ عَقْلَهُ مَتِيناً فَرُوَيْداً لَا يَغُرَّنَّكُمْ- حَتَّى تَنْظُرُوا مَعَ هَوَاهُ يَكُونُ عَلَى عَقْلِهِ أَوْ يَكُونُ مَعَ عَقْلِهِ عَلَى هَوَاهُ وَ كَيْفَ مَحَبَّتُهُ لِلرِّئَاسَاتِ الْبَاطِلَةِ وَ زُهْدُهُ فِيهَا فَإِنَّ فِي النَّاسِ مَنْ‏ خَسِرَ الدُّنْيا وَ الْآخِرَةَ بِتَرْكِ‏ الدُّنْيَا لِلدُّنْيَا،

So when you find his intellect as solid, then little by little he would deceive you, unless you look at whether his desires happen to be upon his intellect, or he overrides/controls his desires through his intellect, and how his love is for the government of the falsehood and his abstention with regards to it, for among the people there is one who: loses this world as well as the Hereafter [22:11], by neglecting the world for the (sake of the) world.

وَ يَرَى أَنَّ لَذَّةَ الرِّئَاسَةِ الْبَاطِلَةِ أَفْضَلُ مِنْ لَذَّةِ الْأَمْوَالِ- وَ النِّعَمِ الْمُبَاحَةِ الْمُحَلَّلَةِ، فَيَتْرُكُ ذَلِكَ أَجْمَعَ طَلَباً لِلرِّئَاسَةِ، حَتَّى إِذَا قِيلَ لَهُ: «اتَّقِ اللَّهَ، أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ، فَحَسْبُهُ جَهَنَّمُ وَ لَبِئْسَ الْمِهادُ».

And he would see that the pleasures of the government of the falsehood are better than the pleasures of the wealth, and he analyses the achievable bounties, so he neglects that entirety of that to seek the government, until; when it is said to him, ‘Fear Allah’; pride seizes him with the sin; so Hell would suffice him; and it is an evil habitation [2:206].

فَهُوَ يَخْبِطُ [خَبْطَ] عَشْوَاءَ، يَقُودُهُ أَوَّلُ بَاطِلٍ إِلَى أَبْعَدِ غَايَاتِ الْخَسَارَةِ، وَ يَمُدُّ يَدَهُ‏ بَعْدَ طَلَبِهِ لِمَا لَا يَقْدِرُ [عَلَيْهِ‏] فِي طُغْيَانِهِ، فَهُوَ يُحِلُّ مَا حَرَّمَ اللَّهُ، وَ يُحَرِّمُ مَا أَحَلَّ اللَّهُ لَا يُبَالِي مَا فَاتَ مِنْ دِينِهِ إِذَا سَلِمَتْ لَهُ رِئَاسَتُهُ‏ الَّتِي قَدْ شَقِيَ مِنْ أَجْلِهَا. فَأُولَئِكَ [مَعَ‏] الَّذِينَ‏ غَضِبَ اللَّهُ عَلَيْهِمْ- وَ لَعَنَهُمْ‏ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً

So he flounders clumsily in speech. He would sit upon the first falsehood to the remotest point of the loss, and he would extend his hand seeking what he is not able upon during his rebellion. So (then) he permits what Allah^-azwj has Prohibited, and prohibits what Allah^-azwj has Permitted, not caring what is lost from his Religion when his government is safe for him, which he had been wicked for, for its reason. So they are with those whom Allah^-azwj is Wrathful upon them, and Curses them, and has Prepared for them an abasing Punishment.

وَ لَكِنَّ الرَّجُلَ كُلَّ الرَّجُلِ، نِعْمَ الرَّجُلُ- هُوَ الَّذِي جَعَلَ هَوَاهُ تَبَعاً لِأَمْرِ اللَّهِ، وَ قُوَاهُ مَبْذُولَةً فِي رِضَاءِ اللَّهِ تَعَالَى، يَرَى الذُّلَّ مَعَ الْحَقِّ أَقْرَبَ إِلَى عِزِّ الْأَبَدِ- مِنَ الْعِزِّ فِي الْبَاطِلِ، وَ يَعْلَمُ أَنَّ قَلِيلَ مَا يَحْتَمِلُهُ مِنْ ضَرَّائِهَا- يُؤَدِّيهِ إِلَى دَوَامِ النِّعَمِ فِي دَارٍ لَا تَبِيدُ وَ لَا تَنْفَدُ، وَ إِنَّ كَثِيرَ مَا يَلْحَقُهُ مِنْ سَرَّائِهَا إِنِ اتَّبَعَ هَوَاهُ- يُؤَدِّيهِ إِلَى عَذَابٍ لَا انْقِطَاعَ لَهُ وَ لَا زَوَالَ.

However, a (rare) man among other men, the best of the men – he is the one who makes his own desires to be obedient to the Command of Allah^-azwj, and his strength to be utilised regarding the Pleasure of Allah^-azwj the Exalted. He accepts the disgrace for being with the truth (and takes it) as an honour of the (pious) servant than (to embrace) the honour in (associating with) the falsehood. And he knows that the little what he endures from its adversities would lead him to the perpetual Bounties in a House which would neither terminate nor deplete. And even if it is a lot what he faces from the joys, if he were to follow his own desires, these would lead him to the Punishment having neither a termination to it nor a decline.

فَذَلِكُمُ الرَّجُلُ نِعْمَ الرَّجُلُ، فَبِهِ فَتَمَسَّكُوا، وَ بِسُنَّتِهِ فَاقْتَدُوا، وَ إِلَى رَبِّكُمْ فَبِهِ فَتَوَسَّلُوا، فَإِنَّهُ لَا تُرَدَّ لَهُ دَعْوَةٌ، وَ لَا تُخَيَّبُ لَهُ طَلِبَةٌ.

So that is the man, best of the men. Thus, with him you should be attaching to, and with his practices you should be trusting, and to your Lord^-azwj you should be (using him) as a means, for he is such that his supplication would not be rejected, nor would his seeking be ignored.

28 ثُمَّ قَالَ الرِّضَا ع‏ إِنَّ هَؤُلَاءِ الضُّلَّالَ الْكَفَرَةَ- مَا أُتُوا إِلَّا مِنْ جَهْلِهِمْ بِمَقَادِيرِ أَنْفُسِهِمْ، حَتَّى اشْتَدَّ إِعْجَابُهُمْ بِهَا، وَ كَثُرَ تَعْظِيمُهُمْ لِمَا يَكُونُ مِنْهَا، فَاسْتَبَدُّوا بِآرَائِهِمُ الْفَاسِدَةِ، وَ اقْتَصَرُوا عَلَى عُقُولِهِمُ الْمَسْلُوكِ بِهَا غَيْرَ السَّبِيلِ الْوَاجِبِ، حَتَّى اسْتَصْغَرُوا قَدْرَ اللَّهِ، وَ احْتَقَرُوا أَمْرَهُ، وَ تَهَاوَنُوا بِعَظِيمِ شَأْنِهِ.

S 28 – Then Al-Reza^-asws said: ‘They are the straying Kafirs. They do not give (opinions) except from their ignorance by a measurement of their own selves, until their fascination intensifies with it, and their reverence (from the people) becomes a lot, due to what happens from it. So they dominate with their corrupt opinions, and they are deficient upon their intellect, travelling with it in other than the Obligatory way, until they belittle the Power of Allah^-azwj, and despise His^-azwj Commands, and misuse His^-azwj Magnificent Glory.

إِذْ لَمْ يَعْلَمُوا أَنَّهُ الْقَادِرُ بِنَفْسِهِ، الْغَنِيُّ بِذَاتِهِ الَّذِي لَيْسَتْ قُدْرَتُهُ مُسْتَعَارَةً، وَ لَا غِنَاهُ مُسْتَفَاداً، وَ الَّذِي مَنْ شَاءَ أَفْقَرَهُ، وَ مَنْ شَاءَ أَغْنَاهُ، وَ مَنْ شَاءَ أَعْجَزَهُ بَعْدَ الْقُدْرَةِ وَ أَفْقَرَهُ بَعْدَ الْغِنَى.

When he is not knowing that He^-azwj the Powerful by His^-azwj Own Self, the Rich by His^-azwj own Self which His^-azwj Power isn’t a pseudonym, nor is His^-azwj Richness an enrichment, which if one so desires, impoverishes him, and if one so desires, enriches him, and one so desires, frustrates him after the power, and the poverty after the richness.

فَنَظَرُوا إِلَى عَبْدٍ قَدِ اخْتَصَّهُ [اللَّهُ‏] بِقُدْرَتِهِ- لِيُبَيِّنَ بِهَا فَضْلَهُ عِنْدَهُ، وَ آثَرَهُ بِكَرَامَتِهِ لِيُوجِبَ بِهَا حُجَّتَهُ عَلَى خَلْقِهِ، وَ لِيَجْعَلَ مَا آتَاهُ مِنْ ذَلِكَ ثَوَاباً عَلَى طَاعَتِهِ، وَ بَاعِثاً عَلَى اتِّبَاعِ أَمْرِهِ، وَ مُؤْمِناً عِبَادَهُ الْمُكَلَّفِينَ مِنْ غَلَطِ مَنْ نَصَبَهُ عَلَيْهِمْ حُجَّةً، وَ لَهُمْ قُدْوَةً

So they looked at a servant whom Allah^-azwj had Specialised with His^-azwj Power in order to manifest by it, his^-asws merit in His^-azwj Presence, and Preferred him^-asws by His^-azwj prestige in order to Obligate by it His^-azwj Divine Authority upon His^-azwj creatures, and in order to Make whatever He^-azwj Gave him^-asws from that as a Reward upon his^-asws (acts of) obedience, and a motive of following his^-asws orders. And a Momin worships Him^-azwj as the one saved from mistaking the one who is appointed upon them as a Divine Authority, and for them he^-asws would be a model.

فَكَانُوا كَطُلَّابِ مَلِكٍ مِنْ مُلُوكِ الدُّنْيَا، يَنْتَجِعُونَ فَضْلَهُ، وَ يُؤَمِّلُونَ نَائِلَهُ، وَ يَرْجُونَ التَّفَيُّؤَ بِظِلِّهِ، وَ الِانْتِعَاشَ بِمَعْرُوفِهِ، وَ الِانْقِلَابَ إِلَى أَهْلِيهِمْ بِجَزِيلِ عَطَائِهِ- الَّذِي يُغْنِيهِمْ عَنْ‏ كَلَبِ الدُّنْيَا، وَ يُنْقِذُهُمْ مِنَ التَّعَرُّضِ لِدَنِيِّ الْمَكَاسِبِ، وَ خَسِيسِ الْمَطَالِبِ

Thus, they were (posing) like seekers to king from the kings of the world, so that it would be yielding his grace, hoping to attain it, and they are wishing for the worldly gains in his shade, and living famously, and the revolving around his family members (to gain) a lot of his gifts, which might make them needless from the dogs of the world, to save them from being exposed by being with the gains, and villainous demands.

فَبَيْنَا هُمْ يَسْأَلُونَ عَنْ طَرِيقِ الْمَلِكِ لِيَتَرَصَّدُوهُ، وَ قَدْ وَجَّهُوا الرَّغْبَةَ نَحْوَهُ، وَ تَعَلَّقَتْ قُلُوبُهُمْ بِرُؤْيَتِهِ- إِذْ قِيلَ: إِنَّهُ سَيَطْلُعُ عَلَيْكُمْ فِي جُيُوشِهِ وَ مَوَاكِبِهِ وَ خَيْلِهِ وَ رَجِلِهِ. فَإِذَا رَأَيْتُمُوهُ فَأَعْطُوهُ مِنَ التَّعْظِيمِ حَقَّهُ، وَ مِنَ الْإِقْرَارِ بِالْمَمْلَكَةِ وَاجِبَهُ،

So while they are asking around about the path to be taken by the king in order to observe him, and having directed their desires towards him, and interested their hearts in seeing him – when it is said, ‘He would be emerging upon you among his army, and his convoy, and his cavalry, and his infantry. So when you do see him, give him from the reverence as he deserves it, and from the acknowledgement with the kingdom which obligates it.

وَ إِيَّاكُمْ أَنْ تُسَمُّوا بِاسْمِهِ غَيْرَهُ، أَوْ تُعَظِّمُوا سِوَاهُ كَتَعْظِيمِهِ، فَتَكُونُوا قَدْ بَخَسْتُمُ الْمَلِكَ حَقَّهُ وَ أَزْرَيْتُمْ‏ عَلَيْهِ، وَ اسْتَحْقَقْتُمْ بِذَلِكَ مِنْهُ عَظِيمَ عُقُوبَتِهِ. فَقَالُوا: نَحْنُ كَذَلِكَ فَاعِلُونَ جَهْدَنَا وَ طَاقَتَنَا.

And beware of naming anyone else by his name, or revering anyone besides him like revering him, for you would have understated the king of his rights, and it would be a contempt upon him, and due to that you would (end up) deserving from him the grievous of his punishments’. So they said, ‘We will be doing like that with our striving and our strength (when we do see the king)’.

فَمَا لَبِثُوا أَنْ طَلَعَ عَلَيْهِمْ بَعْضُ عَبِيدِ الْمَلِكِ- فِي خَيْلٍ قَدْ ضَمَّهَا إِلَيْهِ سَيِّدُهُ، وَ رَجِلٍ‏ قَدْ جَعَلَهُمْ فِي جُمْلَتِهِ، وَ أَمْوَالٍ قَدْ حَبَاهُ بِهَا، فَنَظَرَ هَؤُلَاءِ وَ هُمْ لِلْمَلِكِ طَالِبُونَ، فَاسْتَكْثَرُوا مَا رَأَوْا بِهَذَا الْعَبْدِ مِنْ نِعَمِ‏ سَيِّدِهِ، وَ رَفَعُوهُ عَنْ أَنْ يَكُونَ هُوَ الْمُنْعَمَ عَلَيْهِ بِمَا وَجَدُوا مَعَهُ‏،

So it was not long before one of his (king’s) servants emerged upon them, among a cavalry which had been annexed for him, as its chief, and infantry men which had been made to be for him as his entourage, and wealth which he (the king) had gifted him with. So they (people) looked at him, and they were seeking the king, so they deemed it as a lot, what they saw to be with this servant, from the bounties of its chief, and they raised him (in their eyes) from that he (actually) happened to be the one who had been bestowed bounties upon with what they found to be with him.

فَأَقْبَلُوا إِلَيْهِ يُحَيُّونَهُ تَحِيَّةَ الْمَلِكِ، وَ يُسَمُّونَهُ بِاسْمِهِ، وَ يَجْحَدُونَ أَنْ يَكُونَ فَوْقَهُ مَلِكٌ أَوْ لَهُ مَالِكٌ. فَأَقْبَلَ عَلَيْهِمُ الْعَبْدُ الْمُنْعَمُ عَلَيْهِ، وَ سَائِرُ جُنُودِهِ، بِالزَّجْرِ وَ النَّهْيِ عَنْ ذَلِكَ، وَ الْبَرَاءَةِ مِمَّا يُسَمُّونَهُ بِهِ،

So they faced towards him and welcomed him with the welcoming of the king and they named him with his name, and they were rejecting that there would happen to be a king above him, or a king for him. So the servant who had been bestowed bounties upon, faced them, and (so did) the rest of his army, with the rebuke and the forbidding from that, and the disavowing from what they were naming him (the servant) with.

وَ يُخْبِرُونَهُمْ بِأَنَّ الْمَلِكَ هُوَ الَّذِي أَنْعَمَ بِهَذَا عَلَيْهِ، وَ اخْتَصَّهُ بِهِ، وَ إِنَّ قَوْلَكُمْ [بِ] مَا تَقُولُونَ- يُوجِبُ عَلَيْكُمْ سَخَطَ الْمَلِكِ وَ عَذَابَهُ، وَ يُفِيتُكُمْ‏ كُلَّمَا أَمَّلْتُمُوهُ مِنْ جِهَتِهِ، وَ أَقْبَلَ هَؤُلَاءِ الْقَوْمُ يُكَذِّبُونَهُمْ وَ يَرُدُّونَ عَلَيْهِمْ قَوْلَهُمْ.

And they informed them that it is the king, he is the one who bestowed these bounties upon him, and specialised him with it, and that your words with what you are saying – it would obligate the anger of the king upon you and his punishment, and you would lose everything you had done from its aspect. And these people turned around belying them and rejecting their words upon them.

فَمَا زَالَ كَذَلِكَ حَتَّى غَضِبَ [عَلَيْهِمُ‏] الْمَلِكُ- لِمَا وَجَدَ هَؤُلَاءِ قَدْ سَمَّوْا بِهِ عَبْدَهُ وَ أَزْرَوْا عَلَيْهِ فِي مَمْلَكَتِهِ، وَ بَخَسُوهُ حَقَّ تَعْظِيمِهِ، فَحَشَرَهُمْ أَجْمَعِينَ إِلَى حَبْسِهِ، وَ وَكَّلَ بِهِمْ‏ مَنْ يَسُومُهُمْ سُوءَ الْعَذابِ

But, they did not cease to be like that until the king was angered upon them due to what they had named his servant with (that he was the king), and attired his kingdom upon him, and they lowered him (the king) of his right of reverence. So he ushered all of them to his prison and allocated with them one who would punish them with the most evil of punishments.

فَكَذَلِكَ هَؤُلَاءِ وَجَدُوا أَمِيرَ الْمُؤْمِنِينَ ع عَبْداً- أَكْرَمَهُ اللَّهُ لِيُبَيِّنَ فَضْلَهُ، وَ يُقِيمَ حُجَّتَهُ فَصَغُرَ عِنْدَهُمْ خَالِقُهُمْ أَنْ يَكُونَ جَعَلَ عَلِيّاً [لَهُ‏] عَبْداً، وَ أَكْبَرُوا عَلِيّاً أَنْ يَكُونَ اللَّهُ عَزَّ وَ جَلَّ لَهُ رَبّاً،

(Now Imam^-asws reverts to earlier subject of some Shias calling Ali^-asws as god) So, similar to that are they who are finding Amir Al-Momineen^-asws (as being god) – a servant whom Allah^-azwj Honoured with in order to Manifest His^-azwj Grace, and Establish His^-azwj Proof – but their Creator was small in their presence that He^-azwj would Make Ali^-asws to be a servant of His^-azwj, and (instead) they enlarged/referred to Ali^-asws to be greater than that Allah^-azwj Mighty and Majestic would happen to be a Lord^-azwj for him^-asws.

‏فَسَمَّوْهُ بِغَيْرِ اسْمِهِ، فَنَهَاهُمْ هُوَ وَ أَتْبَاعُهُ مِنْ أَهْلِ مِلَّتِهِ وَ شِيعَتِهِ وَ قَالُوا لَهُمْ: يَا هَؤُلَاءِ- إِنَّ عَلِيّاً وَ وُلْدَهُ‏ عِبادٌ مُكْرَمُونَ‏، مَخْلُوقُونَ مُدَبَّرُونَ لَا يَقْدِرُونَ إِلَّا عَلَى مَا أَقْدَرَهُمُ اللَّهُ عَلَيْهِ رَبُّ الْعَالَمِينَ،

So they named him^-asws with other than his^-asws name, but he^-asws forbade them and (so did) his^-asws followers from the people of his^-asws nation (Religion), and his^-asws Shias, and they said to them, ‘O you all! Ali^-asws and his^-asws sons^-asws are honourable servants, created beings, Masterminded (Perfectly Created). They are not able upon anything except what Allah^-azwj the Lord^-azwj of the Worlds, Enables them^-asws upon it.

وَ لَا يَمْلِكُونَ إِلَّا مَا مَلَكَهُمُ [اللَّهُ‏] لا يَمْلِكُونَ مَوْتاً وَ لا حَياةً وَ لا نُشُوراً، وَ لَا قَبْضاً وَ لَا بَسْطاً وَ لَا حَرَكَةً وَ لَا سُكُوناً- إِلَّا مَا أَقْدَرَهُمُ اللَّهُ عَلَيْهِ وَ طَوَّقَهُمْ، وَ إِنَّ رَبَّهُمْ وَ خَالِقَهُمْ يَجِلُّ عَنْ صِفَاتِ الْمُحْدَثِينَ، وَ يَتَعَالَى عَنْ نُعُوتِ الْمَحْدُودِينَ. وَ إِنَّ مَنِ اتَّخَذَهُمُ- أَوْ وَاحِداً مِنْهُمْ أَرْبَاباً مِنْ دُونِ اللَّهِ فَهُوَ مِنَ الْكَافِرِينَ، وَ قَدْ ضَلَّ سَواءَ السَّبِيلِ‏

And they^-asws are not controlling anything except what Allah^-azwj (Caused them^-asws to) control. They are neither controlling death, nor life, nor growth, nor capture (of a soul), nor extending, nor movement, nor stillness – except what Allah^-azwj Enabled them^-asws upon it and Honoured them^-asws (with), and that their^-asws Lord^-azwj and their^-asws Creator is more Majestic from having the characteristics of the ones coming into being, and more Exalted than having the attributes of the limited ones. And that the one who take them^-asws – or one of them^-asws as Lord^-azwj besides Allah^-azwj, so he is from the Kafirs and he has strayed from the correct Way’.

فَأَبَى الْقَوْمُ إِلَّا جِمَاحاً وَ امْتَدُّوا فِي طُغْيانِهِمْ يَعْمَهُونَ‏، فَبَطَلَتْ أَمَانِيُّهُمْ، وَ خَابَتْ مَطَالِبُهُمْ- وَ بَقُوا فِي الْعَذَابِ الْأَلِيمِ‏.

However, the people refused except (to be upon their) whims, and they stretched in their obstinacy, (wandering) blindly. Thus, their Eman was invalidated and their hopes were dashed, and they would be remaining in the painful Punishment’.

30 قَالَ الْإِمَامُ أَبُو مُحَمَّدٍ الْحَسَنُ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏: فَاتِحَةُ الْكِتَابِ هَذِهِ أَعْطَاهَا اللَّهُ مُحَمَّداً ص وَ أُمَّتَهُ، بَدَأَ فِيهَا بِالْحَمْدِ لِلَّهِ وَ الثَّنَاءِ عَلَيْهِ، ثُمَّ ثَنَّى بِالدُّعَاءِ لِلَّهِ عَزَّ وَ جَلَّ

S 30 – The Imam Abu Muhammad Al-Hassan^-asws said: ‘Amir-Al-Momineen^-asws said: ‘The Opening of the Book (Surah Al-Hamd), Allah^-azwj Gave it to Muhammad^-saww and his^-saww community, beginning in it with the Praise of Allah^-azwj and the Laudation upon Him^-azwj. Then there is laudation with the supplication to Allah^-azwj Mighty and Majestic.

وَ لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: قَالَ اللَّهُ عَزَّ وَ جَلَّ: قَسَمْتُ الْحَمْدَ بَيْنِي وَ بَيْنَ عَبْدِي نِصْفَيْنِ، فَنِصْفُهَا لِي، وَ نِصْفُهَا لِعَبْدِي، وَ لِعَبْدِي مَا سَأَلَ:

And I^-asws have heard Rasool-Allah^-saww saying: ‘Allah^-azwj Mighty and Majestic Said: “I^-azwj have Apportioned (Surah) Al-Hamd between Me^-azwj and My^-azwj servant in two halves. So half of it is for Me^-azwj and half of it is for My^-azwj servant. And for My^-azwj servant would be whatever he asks for.

إِذَا قَالَ الْعَبْدُ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: بَدَأَ عَبْدِي بِاسْمِي- حَقٌّ عَلَيَّ أَنْ أُتَمِّمَ لَهُ أُمُورَهُ، وَ أُبَارِكَ لَهُ فِي أَحْوَالِهِ.

When the servant says: In the Name of Allah the Beneficent, the Merciful [1:1], Allah^-azwj Says: ‘My^-azwj servant has begun with My^-azwj Name, and it is his right that I^-azwj should Complete for him his affairs and Bless him in his situations’.

فَإِذَا قَالَ‏: الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: حَمِدَنِي عَبْدِي، وَ عَلِمَ أَنَّ النِّعَمَ الَّتِي لَهُ مِنْ عِنْدِي، وَ أَنَّ الْبَلَايَا الَّتِي انْدَفَعَتْ عَنْهُ فَبِتَطَوُّلِي أُشْهِدُكُمْ يَا مَلَائِكَتِي- أَنِّي أُضِيفُ لَهُ نَعِيمَ الدُّنْيَا إِلَى نَعِيمِ الْآخِرَةِ، وَ أَدْفَعُ عَنْهُ بَلَايَا الْآخِرَةِ كَمَا دَفَعْتُ عَنْهُ بَلَايَا الدُّنْيَا.

So when he says: All Praise is for Allah the Lord of the Worlds [1:2], the Majestic Says: ‘My^-azwj servant has Praised me and he knows that the bounties which are with him are from Me^-azwj, and the afflictions that have been dispelled from him are by Me^-azwj. I^-azwj Make you (Angels^-as and Prophets^-as) to be My^-asws witnesses that I^-azwj will Increase his bounties of the world with the Bounties of the Hereafter, and will Dispel from him his afflictions of the Hereafter just like I^-azwj have Dispelled from him his afflictions of the world’.

فَإِذَا قَالَ‏: الرَّحْمنِ الرَّحِيمِ‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: شَهِدَ لِي عَبْدِي بِأَنِّي الرَّحْمَنُ الرَّحِيمُ، أُشْهِدُكُمْ لَأُوَفِّرَنَّ مِنْ رَحْمَتِي حَظَّهُ، وَ لَأُجْزِلَنَّ مِنْ عَطَائِي نَصِيبَهُ.

And when he says: The Beneficent, the Merciful [1:3], Allah^-azwj Says: ‘My^-azwj servant has testified that I^-azwj am the Beneficent, the Merciful. Be My^-azwj witnesses that I^-azwj will Grant him a share from My^-azwj Mercy, and a prime portion of My^-azwj Gifts to him’.

فَإِذَا قَالَ‏: مالِكِ يَوْمِ الدِّينِ‏ قَالَ اللَّهُ تَعَالَى: أُشْهِدُكُمْ كَمَا اعْتَرَفَ بِأَنِّي أَنَا الْمَالِكُ [لِيَوْمِ‏] يَوْمَ الدِّينِ، لَأُسَهِّلَنَّ يَوْمَ الْحِسَابِ عَلَيْهِ حِسَابَهُ، وَ لَأَتَقَبَّلَنَّ حَسَنَاتِهِ وَ لَأَتَجَاوَزَنَّ عَنْ سَيِّئَاتِهِ.

When he says: Master of the Day of Reckoning [1:4], Allah^-azwj Says: ‘Be My^-azwj witnesses (Angels^-as and Prophets^-as). Just as he has acknowledged the fact that I^-azwj am the Master of the Reckoning, I^-azwj will Make^-azwj his Reckoning to be easy for him on the Day of Reckoning, and will Overlook his sins’.

فَإِذَا قَالَ الْعَبْدُ: «إِيَّاكَ نَعْبُدُ» قَالَ اللَّهُ تَعَالَى: صَدَقَ عَبْدِي إِيَّايَ يَعْبُدُ أُشْهِدُكُمْ لَأُثِيبَنَّهُ عَلَى عِبَادَتِهِ ثَوَاباً- يَغْبِطُهُ كُلُّ مَنْ خَالَفَهُ فِي عِبَادَتِهِ لِي.

When the servant says (It is) You we worship [1:5], Allah^-azwj Says: ‘My^-azwj servant has spoken the truth that he has worshipped Me^-azwj. Be My^-azwj witnesses (Angels^-as and Prophets^-as) that I^-azwj shall Grant him such Rewards for his worship that those who had opposed him in his worship to Me^-azwj, would envy him’.

فَإِذَا قَالَ‏: «وَ إِيَّاكَ نَسْتَعِينُ» قَالَ اللَّهُ عَزَّ وَ جَلَّ: بِيَ اسْتَعَانَ عَبْدِي، وَ إِلَيَّ الْتَجَأَ أُشْهِدُكُمْ لَأُعِينَنَّهُ [عَلَى أَمْرِهِ وَ لَأُغِيثَنَّهُ‏] فِي شَدَائِدِهِ، وَ لَآخُذَنَّ بِيَدِهِ يَوْمَ‏ نَوَائِبِهِ.

When he says: And You do we seek Assistance (from) [1:5], Allah^-azwj the Exalted Says: ‘He has asked Me^-azwj for Support to Me^-azwj he has sought Refuge. Be My^-azwj witnesses that I^-azwj shall Aid him in his affairs, and will Rescue him from harsh conditions and will Hold his hand in days of his difficulties’.

فَإِذَا قَالَ‏: «اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ» إِلَى آخِرِهَا- قَالَ اللَّهُ عَزَّ وَ جَلَّ: هَذَا لِعَبْدِي وَ لِعَبْدِي مَا سَأَلَ [وَ] قَدِ اسْتَجَبْتُ لِعَبْدِي، وَ أَعْطَيْتُهُ مَا أَمَّلَ، وَ آمَنْتُهُ مِمَّا مِنْهُ وَجِلَ.

When he says Guide us to be on the Straight Path [1:6] – till the end of the Chapter, Allah^-azwj Majestic is His^-azwj Majesty Says: ‘This is for My^-azwj servant, and to him is what he asks for. I^-azwj have Answered to My^-azwj servant and Granted him what he wanted, and Protected him from what he feared’.

قِيلَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ أَ هِيَ مِنْ فَاتِحَةِ الْكِتَابِ فَقَالَ: نَعَمْ، كَانَ‏ رَسُولُ اللَّهِ ص يَقْرَؤُهَا وَ يَعُدُّهَا آيَةً مِنْهَا، وَ يَقُولُ: فَاتِحَةُ الْكِتَابِ هِيَ السَّبْعُ الْمَثَانِي، فُضِّلَتْ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ وَ هِيَ الْآيَةُ السَّابِعَةُ مِنْهَا.

It was said: ‘O Amir Al-Momineen^-asws! Inform us about In the Name of Allah the Beneficent, the Merciful [1:1], is it from the Opening of the Book (part of Surah Al-Hamd)?’. So he^-asws said: ‘Yes. Rasool-Allah^-saww was counting it as a Verse of it, and he^-saww was saying: ‘The Opening of the Book, it is ‘Seven Doubles’, merited with In the Name of Allah the Beneficent, the Merciful [1:1], and it is the seventh Verse from it’.

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

السورة التي يذكر فيها البقرة

The Chapter in which the cow is mentioned

31 قَالَ الْإِمَامُ ع: قَالَ رَسُولُ اللَّهِ ص‏: إِنَّ هَذَا الْقُرْآنَ مَأْدُبَةٌ اللَّهِ تَعَالَى فَتَعَلَّمُوا مِنْ مَأْدُبَةِ اللَّهِ عَزَّ وَ جَلَّ مَا اسْتَطَعْتُمْ، فَإِنَّهُ النُّورُ الْمُبِينُ، وَ الشِّفَاءُ النَّافِعُ [فَ] تَعَلَّمُوهُ، فَإِنَّ اللَّهَ تَعَالَى يُشَرِّفُكُمْ بِتَعَلُّمِهِ.

S 31 – The Imam (Hassan Al-Askari^-asws) said: ‘Rasool-Allah^-saww said: ‘This Quran is an Education of Allah^-azwj the Exalted, therefore learn from the Education of Allah^-azwj Mighty and Majestic whatever you can, for it is a manifest Light, and a beneficial healing, so learn it, for Allah^-azwj the Exalted would Ennoble you for learning it’.

[فضل سورة البقرة]

Merits of Surah Al-Baqarah

تَعَلَّمُوا سُورَةَ الْبَقَرَةِ، وَ آلِ عِمْرَانَ، فَإِنَّ أَخْذَهُمَا بَرَكَةٌ، وَ تَرْكَهُمَا حَسْرَةٌ، وَ لَا يَسْتَطِيعُهُمَا الْبَطَلَةُ- يَعْنِي السَّحَرَةَ-

‘Learn Surah Al-Baqarah (Ch 2) (Surah) and Aal-e-Imran (Ch 3) for taking to these two is a Blessing, and neglecting them is regret, and the falsehood has no ability upon them – meaning the magic.

وَ إِنَّهُمَا لَيَجِيئَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ عُقَابَتَانِ‏ أَوْ فِرْقَانِ‏ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ صَاحِبِهِمَا، وَ يُحَاجُّهُمَا رَبُّ الْعَالَمِينَ رَبُّ الْعِزَّةِ يَقُولَانِ: يَا رَبَّ الْأَرْبَابِ إِنَّ عَبْدَكَ هَذَا قَرَأَنَا، وَ أَظْمَأْنَا نَهَارَهُ، وَ أَسْهَرْنَا لَيْلَهُ، وَ أَنْصَبْنَا بَدَنَهُ‏.

Both of them would come on the Day of Judgement like two clouds or two cloaks or two separate birds in a row and plead on behalf of their readers to the Lord^-azwj of the worlds, the Almighty Lord^-azwj, and will both say: ‘O Lord^-azwj of the lords! This servant of Yours^-azwj has recited us, and was thirsty with us during this day and held vigil with us during his night, and established us in his body.’

يَقُولُ اللَّهُ تَعَالَى: يَا أَيُّهَا الْقُرْآنُ فَكَيْفَ كَانَ تَسْلِيمُهُ لِمَا أَنْزَلْتُهُ فِيكَ- مِنْ تَفْضِيلِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَخِي مُحَمَّدٍ رَسُولِ اللَّهِ يَقُولَانِ: يَا رَبَّ الْأَرْبَابِ وَ إِلَهَ الْآلِهَةِ، وَالاهُ، وَ وَالَى أَوْلِيَاءَهُ، وَ عَادَى أَعْدَاءَهُ، إِذَا قَدَرَ جَهَرَ، وَ إِذَا عَجَزَ اتَّقَى وَ أَسَرَّ.

Allah^-azwj will Say: “O You Quran! So how was their submission to what I^-azwj had Revealed in you from the merits of Ali^-asws Ibn Abi Talib^-asws, the brother of Muhammad Rasool-Allah^-saww?” They will both reply: ‘O Lord^-azwj of the lords! They befriended him^-asws and his^-asws friends, and became inimical to his^-asws enemies. When they were able they made it known and when they could not, they observed dissimulation and kept it a secret’.

يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: فَقَدْ عَمِلَ إِذاً بِكُمَا كَمَا أَمَرْتُهُ، وَ عَظَّمَ مِنْ حَقِّكُمَا مَا عَظَّمْتُهُ. يَا عَلِيُّ أَ مَا تَسْمَعُ شَهَادَةَ الْقُرْآنِ لِوَلِيِّكَ هَذَا [فَ] يَقُولُ عَلِيٌّ: بَلَى يَا رَبِّ.

Allah^-azwj Mighty and Majestic will Say: ‘Then they have dealt with you two just as I^-azwj had Commanded it, and have considered great that which made you two great. O Ali^-asws! Did you hear this testimony of the Quran for your friends?’ Ali^-asws will respond: ‘Yes O Lord!’

فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: فَاقْتَرِحْ لَهُ مَا تُرِيدُ. فَيَقْتَرِحُ لَهُ مَا يَزِيدُ عَلَى أَمَانِيِّ هَذَا الْقَارِئِ مِنَ الْأَضْعَافِ الْمُضَاعَفَاتِ بِمَا لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ. فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: «قَدْ أَعْطَيْتُهُ مَا اقْتَرَحْتَ يَا عَلِيُّ».

Allah^-azwj Mighty and Majestic will Say: ‘Then suggest whatever you^-asws want for him.’ He^-asws will then suggest for him such things that would exceed all the reader’s aspirations and desires, and their number will be unknown to all except Allah^-azwj Mighty and Majestic. Allah^-azwj will Say: I^-azwj have Given him what you^-asws suggested ‘O Ali^-asws!”.

قَالَ رَسُولُ اللَّهِ ص: وَ إِنَّ وَالِدَيِ الْقَارِئِ لَيُتَوَّجَانَ بِتَاجِ الْكَرَامَةِ، يُضِي‏ءُ نُورُهُ مِنْ مَسِيرَةِ عَشَرَةِ آلَافِ سَنَةٍ، وَ يُكْسَيَانِ حُلَّةً لَا يَقُومُ لِأَقَلِّ سِلْكٍ مِنْهَا- مِائَةُ أَلْفِ ضِعْفِ مَا فِي الدُّنْيَا، بِمَا يَشْتَمِلُ عَلَيْهِ مِنْ خَيْرَاتِهَا.

Rasool-Allah^-saww said: ‘And the parents of the reciter (of the Quran) will have a crown of prestige on their heads, the radiance of which will stretch to a travel distance of ten thousand years journey, and they will be clothed in such, fabrics the least of which would be better than a hundred thousand times of what is in the world, due to what would be included upon it from its goodness.’

ثُمَّ يُعْطَى هَذَا الْقَارِئُ الْمُلْكَ بِيَمِينِهِ فِي كِتَابٍ، وَ الْخُلْدَ بِشِمَالِهِ فِي كِتَابٍ، يَقْرَأُ مِنْ كِتَابِهِ بِيَمِينِهِ: قَدْ جُعِلْتَ مِنْ أَفَاضِلِ مُلُوكِ الْجِنَانِ، وَ مِنْ رُفَقَاءِ [مُحَمَّدٍ] سَيِّدِ الْأَنْبِيَاءِ وَ [عَلِيٍ‏] خَيْرِ الْأَوْصِيَاءِ، وَ الْأَئِمَّةِ مِنْ بَعْدِهِمَا سَادَةِ الْأَتْقِيَاءِ.

‘Then the reciter will get a written deed to a kingdom in his right hand and be given the (Permission for) eternal life in his left hand. He would read from his deed (given in) his right hand, ‘We have given you a great kingdom in the Gardens and made you among the friends of Muhammad^-saww the leader of the Prophets^-as, and Ali^-asws the best of the successors^-as and the Imams^-asws after him^-asws, the pious Chiefs.’

وَ يَقْرَأُ مِنْ كِتَابِهِ بِشِمَالِهِ: قَدْ أَمِنْتَ الزَّوَالَ وَ الِانْتِقَالَ عَنْ هَذَا الْمُلْكِ، وَ أُعِذْتَ مِنَ الْمَوْتِ وَ الْأَسْقَامِ- وَ كُفِيتَ الْأَمْرَاضَ وَ الْأَعْلَالَ، وَ جُنِّبْتَ حَسَدَ الْحَاسِدِينَ، وَ كَيْدَ الْكَائِدِينَ.

And he would read from his deed in his left hand, ‘You are secured from the decline and the transference from this kingdom, and are sheltered from the death, and the illnesses and sufficed from the diseases and the pains, and would be kept aside from the envy of the envying ones, and plots of the plotters’.

ثُمَّ يُقَالُ لَهُ: اقْرَأْ [وَ] ارْقَ، وَ مَنْزِلُكَ‏ عِنْدَ آخِرِ آيَةٍ تَقْرَؤُهَا. فَإِذَا نَظَرَ وَالِدَاهُ إِلَى حِلْيَتَيْهِمَا وَ تَاجَيْهِمَا- قَالا: رَبَّنَا أَنَّى لَنَا هَذَا الشَّرَفُ وَ لَمْ تَبْلُغْهُ أَعْمَالُنَا (فَقَالَ لَهُمَا كِرَامُ مَلَائِكَةِ اللَّهِ [عَنِ اللَّهِ‏] عَزَّ وَ جَلَّ: هَذَا لَكُمَا لِتَعْلِيمِكُمَا) وَلَدَكُمَا الْقُرْآنَ‏.

‘Then it would be said to him: Recite and ascend, for your destination lies at the last Verse you would be reciting.’ Then the parents will look at their clothes and crowns and they would ask: ‘Our Lord^-azwj! For us is this nobility, and although our deeds did not reach it?’ The honourable Angels of Allah^-azwj will say to them on behalf of Allah^-azwj Mighty and Majestic: ‘This is because both of you taught your children to read the Quran.’

قوله عز و جل‏ الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ‏

The Words of the Mighty and Majestic Alif Lam Meem [2:1] That is the Book. There is no doubt in it (and it) is Guidance for the pious [2:2]

32 قَالَ الْإِمَامُ ع‏: كَذَّبَتْ قُرَيْشٌ وَ الْيَهُودُ بِالْقُرْآنِ وَ قَالُوا: سِحْرٌ مُبِينٌ‏ تَقَوَّلَهُ‏ فَقَالَ اللَّهُ عَزَّ وَ جَلَ‏: «الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ- هُدىً لِلْمُتَّقِينَ‏» أَيْ يَا مُحَمَّدُ هَذَا الْكِتَابُ الَّذِي أَنْزَلْتُهُ عَلَيْكَ- هُوَ [ب] الْحُرُوفُ الْمُقَطَّعَةُ الَّتِي مِنْهَا: أَلِفٌ، لَامٌ، مِيمٌ وَ هُوَ بِلُغَتِكُمْ وَ حُرُوفُ هِجَائِكُمْ، «فَأْتُوا بِمِثْلِهِ إِنْ كُنْتُمْ صَادِقِينَ» وَ اسْتَعِينُوا عَلَى ذَلِكَ بِسَائِرِ شُهَدَائِكُمْ.

S 32 – The Imam (Hassan Al-Askari^-asws) said: ‘The Quraysh and the Jews belied the Quran and they said, ‘It is clear magic you^-saww are saying it’. So Allah^-azwj Mighty and Majestic Said: Alif Lam Meem [2:1] That is the Book. There is no doubt in it (and it) is Guidance for the pious [2:2] – i.e., O Muhammad^-saww! This Book which is Revealed unto you^-saww, it is of the abbreviated letters, from which are: – Alif, Lam, Meem, and it is in your language and letters of your Alphabet, so come with the like of it if you are truthful, and seek assistance upon that with the rest of your witnesses.

ثُمَّ بَيَّنَ أَنَّهُمْ لَا يَقْدِرُونَ عَلَيْهِ بِقَوْلِهِ: «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ- عَلى‏ أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَ لَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً»

Then He^-azwj Clarified that they would not be able upon it, by His^-azwj Words Say: If the humans and jinn should combine together to bring the like of this Quran, they would not (be able to) bring the like of it, even though they were aiders of each other [17:88]

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ‏: «الم‏» هُوَ الْقُرْآنُ الَّذِي افْتَتَحَ ب «الم»، هُوَ «ذلِكَ الْكِتابُ‏» الَّذِي أَخْبَرْتُ بِهِ مُوسَى، وَ [مَنْ‏] بَعْدَهُ مِنَ الْأَنْبِيَاءِ، فَأَخْبَرُوا بَنِي إِسْرَائِيلَ أَنِّي سَأُنْزِلُهُ عَلَيْكَ يَا مُحَمَّدُ، كِتَاباً [عَرَبِيّاً] عَزِيزاً، لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ، وَ لا مِنْ خَلْفِهِ، تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

Then the Exalted Said: Alif Lam Meem “[2:1] – He^-asws (Ali^-asws) is the Quran which begins with Alif Lam Meem [2:1] – He^-asws (Ali^-asws) is that Book which Musa^-as was informed with, and the ones after him^-as from the Prophets^-as, and they^-as informed the Children of Israel that I^-azwj would be Revealing unto you^-saww – O Muhammad^-saww – an Arabic Book ‘Falsehood has not come to it from before it nor (would it come) from after it; (it is) a Revelation from the Wise, the Praised One” [41:42].

«لا رَيْبَ فِيهِ‏» لَا شَكَّ فِيهِ لِظُهُورِهِ عِنْدَهُمْ، كَمَا أَخْبَرَهُمْ أَنْبِيَاؤُهُمْ أَنَّ مُحَمَّداً يَنْزِلُ عَلَيْهِ كِتَابٌ- لَا يَمْحُوهُ الْبَاطِلُ‏ يَقْرَؤُهُ هُوَ وَ أُمَّتُهُ عَلَى سَائِرِ أَحْوَالِهِمْ.

There is no doubt therein [2:2] – There is no doubt in it that it would be appearing in your presence just as their Prophets^-as had informed them: ‘Muhammad^-saww, such a Book would be Revealed unto him^-saww that the falsehood would not (be able to) obliterate it. He^-saww and his^-saww community would be reciting it upon all their situations.

«هُدىً‏» بَيَانٌ مِنَ الضَّلَالَةِ «لِلْمُتَّقِينَ‏» الَّذِينَ يَتَّقُونَ الْمُوبِقَاتِ، وَ يَتَّقُونَ تَسْلِيطَ السَّفَهِ‏ عَلَى أَنْفُسِهِمْ- حَتَّى إِذَا عَلِمُوا مَا يَجِبُ عَلَيْهِمْ عَمَلُهُ‏ عَمِلُوا بِمَا يُوجِبُ لَهُمْ رِضَاءُ رَبِّهِمْ.

A Guidance – and explanation from the straying for the pious who are fearing the grave sins, and are fearing the domination of the foolishness upon themselves until when they learn what is Obligatory upon them to learn, learning what would Obligated the Pleasure of their Lord^-azwj for them.

33 [ثُمَ‏] قَالَ: وَ قَالَ الصَّادِقُ ع‏ ثُمَّ الْأَلِفُ حَرْفٌ مِنْ حُرُوفِ قَوْلِكَ «اللَّهُ» دُلَّ بِالْأَلِفِ عَلَى قَوْلِكَ: اللَّهُ. وَ دُلَّ بِاللَّامِ عَلَى قَوْلِكَ: الْمَلِكُ الْعَظِيمُ، الْقَاهِرُ لِلْخَلْقِ أَجْمَعِينَ وَ دُلَّ بِالْمِيمِ عَلَى أَنَّهُ الْمَجِيدُ [الْكَرِيمُ‏] الْمَحْمُودُ فِي كُلِّ أَفْعَالِهِ.

S 33 – Then he^-asws said: ‘And Al-Sadiq^-asws said: ‘The ‘Alif’ is a letter from the letters of the Words of Allah^-azwj. It is indicated by the ‘Alif’ upon your speech, ‘Allah^-azwj’; and it is indicated by the ‘Laam’ upon your speech, ‘The Magnificent King, the Compeller to the creatures altogether’; and it is indicated by the ‘Meem’ upon that He^-azwj the Glorious, the Praised One in every Deed of His^-azwj.

وَ جُعِلَ هَذَا الْقَوْلُ حُجَّةً عَلَى الْيَهُودِ. وَ ذَلِكَ أَنَّ اللَّهَ تَعَالَى لَمَّا بَعَثَ مُوسَى بْنَ عِمْرَانَ ع. ثُمَّ مِنْ بَعْدِهِ مِنَ الْأَنْبِيَاءِ إِلَى بَنِي إِسْرَائِيلَ، لَمْ يَكُنْ فِيهِمْ [أَحَدٌ] إِلَّا أَخَذُوا عَلَيْهِمُ‏ الْعُهُودَ، وَ الْمَوَاثِيقَ لَيُؤْمِنُنَّ بِمُحَمَّدٍ الْعَرَبِيِّ الْأُمِّيِّ الْمَبْعُوثِ بِمَكَّةَ، الَّذِي يُهَاجِرُ [مِنْهَا] إِلَى الْمَدِينَةِ، يَأْتِي بِكِتَابٍ بِالْحُرُوفِ‏ الْمُقَطَّعَةِ افْتِتَاحَ بَعْضِ سُوَرِهِ، يَحْفَظُهُ [بَعْضُ‏] أُمَّتِهِ، فَيَقْرَءُونَهُ قِيَاماً وَ قُعُوداً وَ مُشَاةً وَ عَلَى كُلِّ حَالٍ، يُسَهِّلُ اللَّهُ عَزَّ وَ جَلَّ حِفْظَهُ عَلَيْهِمْ.

And this Word (Alif Lam Meem [2:1]) is Made to be a proof upon the Jews, and that is because Allah^-azwj, when He^-azwj Sent Musa^-as Bin Imran^-as, then the Prophets^-as from after him^-as to the Children of Israel, there did not happen to be any people among them except that they^-as took the pact and the covenant upon them, that they would be believing in Muhammad^-saww, the Arab, and the one (to be) Sent at Makkah, who would be emigrating to Al-Medina, would be Given the Book with the abbreviated letters to beginning some of its Chapters. His^-saww community would preserve it and they would be reciting it standing, and sitting, and walking, and upon every state. Allah^-azwj would Ease its memorisation upon them.

وَ يَقْرِنُونَ بِمُحَمَّدٍ أَخَاهُ وَ وَصِيَّهُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع الْآخِذَ عَنْهُ عُلُومَهُ الَّتِي‏ عَلَّمَهَا، وَ الْمُتَقَلِّدَ عَنْهُ الْأَمَانَةَ الَّتِي قَلَّدَهَا، وَ مُذَلِّلَ‏ كُلِّ مَنْ عَانَدَ مُحَمَّداً بِسَيْفِهِ الْبَاتِرِ وَ مُفْحِمَ‏ كُلِّ مَنْ جَادَلَهُ وَ خَاصَمَهُ بِدَلِيلِهِ الْقَاهِرِ، يُقَاتِلُ عِبَادَ اللَّهِ عَلَى تَنْزِيلِ كِتَابِ اللَّهِ‏ حَتَّى يَقُودَهُمْ إِلَى قَبُولِهِ طَائِعِينَ وَ كَارِهِينَ.

And He^-azwj Paired Muhammad^-saww with his^-saww brother, his^-saww successor Ali^-asws Bin Abu Talib^-asws, the taker of his^-saww knowledge from him^-saww which he^-saww had learnt it, and the one collared from him^-saww with the Imamate which he^-saww collared him^-asws with, and he^-asws humiliated everyone who was inimical to Muhammad^-saww by his^-asws sharply cutting sword. And made to understand everyone who argued with him^-asws debated with him^-asws with the evidence of the Compeller. He^-saww fought the enemies of Allah^-azwj upon the Revelation of the Book of Allah^-azwj until he^-saww seated them to its acceptance, willing and unwillingly.

ثُمَ‏ إِذَا صَارَ مُحَمَّدٌ إِلَى رِضْوَانِ اللَّهِ تَعَالَى، وَ ارْتَدَّ كَثِيرٌ مِمَّنْ كَانَ أَعْطَاهُ ظَاهِرَ الْإِيمَانِ، وَ حَرَّفُوا تَأْوِيلَاتِهِ، وَ غَيَّرُوا مَعَانِيَهُ، وَ وَضَعُوهَا عَلَى خِلَافِ وُجُوهِهَا، قَاتَلَهُمْ بَعْدَ [ذَلِكَ‏] عَلَى تَأْوِيلِهِ- حَتَّى يَكُونَ إِبْلِيسُ الْغَاوِي لَهُمْ‏ هُوَ الْخَاسِئُ الذَّلِيلُ الْمَطْرُودُ [الْمَلْعُونُ‏] الْمَغْلُوبُ.

Then, when Muhammad^-saww went to the Pleasure of Allah^-azwj Mighty and Majestic, and most of the ones who had obeyed him^-saww manifesting the Eman reneged, and altered its explanation, and changed its meanings, and placed it upon its different perspectives, he^-asws fought against them after him^-saww, upon its explanation, until Iblees^-la was the seducer for them, and he^-la is the loser, the disgraced, the rejected, the overcome.

قَالَ: فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص وَ أَظْهَرَهُ بِمَكَّةَ، وَ سَيَّرَهُ‏ مِنْهَا إِلَى الْمَدِينَةِ وَ أَظْهَرَهُ بِهَا- أَنْزَلَ‏ عَلَيْهِ الْكِتَابَ، وَ جَعَلَ افْتِتَاحَ سُورَتِهِ الْكُبْرَى بِ «الم» يَعْنِي «الم ذلِكَ الْكِتابُ‏» وَ هُوَ ذَلِكَ الْكِتَابُ الَّذِي أَخْبَرْتُ [بِهِ‏] أَنْبِيَائِيَ السَّالِفِينَ- أَنِّي سَأُنْزِلُهُ عَلَيْكَ يَا مُحَمَّدُ «لا رَيْبَ فِيهِ‏».

He^-asws said: ‘So when Allah^-azwj Sent Muhammad^-saww, and he^-saww appeared at Makkah, then he^-saww travelled from it to Al-Medina and appeared at it, then He^-azwj Sent the Book unto him^-saww and Made the beginning of its big Chapter with [2:1] Alif Lam Meem – meaning Alif Lam Meem [2:1] that is the Book [2:2] – Which I^-azwj Informed My^-azwj Prophets^-as, the ancient ones, that I^-azwj would be Revealing unto you^-saww, O Muhammad^-saww, there is no doubt therein [2:3].

فَقَدْ ظَهَرَ مَا أَخْبَرَهُمْ بِهِ أَنْبِيَاؤُهُمْ‏ أَنَّ مُحَمَّداً يَنْزِلُ عَلَيْهِ كِتَابٌ مُبَارَكٌ- لَا يَمْحُوهُ الْبَاطِلُ‏ يَقْرَؤُهُ هُوَ وَ أُمَّتُهُ عَلَى سَائِرِ أَحْوَالِهِمْ.

So, it has become apparent – just as I^-azwj had Informed their Prophets^-as with it – that Muhammad^-saww, the Blessed Book would be Revealed unto him^-saww. The falsehood would not obliterate it. He^-saww and his^-saww community would be reciting it upon all of their states.

ثُمَّ الْيَهُودُ يُحَرِّفُونَهُ عَنْ جِهَتِهِ، وَ يَتَأَوَّلُونَهُ‏ عَلَى غَيْرِ وَجْهِهِ، وَ يَتَعَاطَوْنَ التَّوَصُّلَ إِلَى عِلْمِ [مَا] قَدْ طَوَاهُ اللَّهُ عَنْهُمْ- مِنْ [حَالِ‏] أَجَلِ هَذِهِ الْأُمَّةِ، وَ كَمْ مُدَّةُ مُلْكِهِمْ.

Then the Jews altered it and were explaining it upon a different aspect, and were abusing the arrival to the knowledge what Allah^-azwj had hidden from them, from the state of the term of this community and how much would be the term of their kingdom.

فَجَاءَ إِلَى رَسُولِ اللَّهِ ص مِنْهُمْ جَمَاعَةٌ، فَوَلَّى رَسُولُ اللَّهِ ص عَلِيّاً ع مُخَاطَبَتَهُمْ فَقَالَ قَائِلُهُمْ: إِنْ كَانَ مَا يَقُولُ مُحَمَّدٌ حَقّاً، فَقَدْ عَلِمْنَا كَمْ قَدْرُ مُلْكِ أُمَّتِهِ، هُوَ إِحْدَى وَ سَبْعُونَ سَنَةً: الْأَلِفُ وَاحِدٌ، وَ اللَّامُ ثَلَاثُونَ، وَ الْمِيمُ أَرْبَعُونَ.

So a group of them came to Rasool-Allah^-saww, and Rasool-Allah^-saww made Ali^-asws in charge of addressing them. So their speaker said, ‘If it was so that what Muhammad^-saww is saying was true, so he^-saww had taught you all a measurement of the kingdom of his^-saww community that it would be of seventy one years – the ‘Alif’ being one, and the ‘Laam’ being thirty, and the ‘Meem’ being forty’.

فَقَالَ عَلِيٌّ ص: فَمَا تَصْنَعُونَ بِ «المص‏» وَ قَدْ أُنْزِلَتْ عَلَيْهِ قَالُوا: هَذِهِ إِحْدَى وَ سِتُّونَ وَ مِائَةُ سَنَةٍ.

Ali^-asws said: ‘And what would you be doing with Alif Lam Meem Suad [7:1], and it has already been Revealed unto him^-saww?’ They said, ‘This is one hundred and sixty one years’.

فَقَالَ [عَلِيٌّ ع‏]: فَمَا تَصْنَعُونَ بِ «الر» وَ قَدْ أُنْزِلَتْ عَلَيْهِ. [فَ] قَالُوا: هَذِهِ أَكْثَرُ، هَذِهِ مِائَتَانِ وَ إِحْدَى وَ ثَلَاثُونَ سَنَةً.

He^-asws said: ‘So what would you be doing with Alif Lam Ra [10:1], and it has already been Revealed unto him^-saww?’ They said, ‘This is more. This is two hundred and thirty one years’.

[فَ] قَالَ عَلِيٌّ ع: فَمَا ذَا تَصْنَعُونَ بِ «المر» وَ قَدْ أُنْزِلَتْ عَلَيْهِ‏ قَالُوا: هَذِهِ أَكْثَرُ، هَذِهِ مِائَتَانِ وَ إِحْدَى وَ سَبْعُونَ سَنَةً.

So Ali^-asws said: ‘So what would you be doing with the one^-saww upon whom Alif Lam Mim Ra [13:1] is Revealed?’ They said, ‘This is two hundred and seventy one years’.

فَقَالَ عَلِيٌّ ع: فَوَاحِدَةٌ مِنْ هَذِهِ لَهُ، أَوْ جَمِيعُهَا لَهُ فَاخْتَلَطَ كَلَامُهُمْ، فَبَعْضُهُمْ قَالَ: لَهُ وَاحِدَةٌ مِنْهَا. وَ قَالَ بَعْضُهُمْ: بَلْ يُجْمَعُ لَهُ كُلُّهَا وَ ذَلِكَ سَبْعُمِائَةٍ وَ أَرْبَعٌ وَ ثَلَاثُونَ سَنَةً، ثُمَّ يَرْجِعُ الْمُلْكُ إِلَيْنَا. يَعْنِي إِلَى الْيَهُودِ.

So Ali^-asws said: ‘So, is one of these for him^-saww, or is the total of these for him^-saww?’ Their speeches were mixed. Some of them said, ‘One of these’, and the others said, ‘But all of these would be summed up for him^-saww, and that would be seven hundred and thirty four years, then the kingdom would revert back to us’ – meaning, to the Jews.

فَقَالَ عَلِيٌّ ع: أَ كِتَابٌ مِنْ كُتُبِ اللَّهِ عَزَّ وَ جَلَّ نَطَقَ بِهَذَا، أَمْ آرَاؤُكُمْ دَلَّتْ‏ عَلَيْهِ فَقَالَ بَعْضُهُمْ: كِتَابُ اللَّهِ نَطَقَ بِهِ. وَ قَالَ آخَرُونَ: بَلْ آرَاؤُنَا دَلَّتْ عَلَيْهِ.

So Ali^-asws said: ‘Is there a Book from the Books of Allah^-azwj speaking with this, or is your own opinions pointing you all upon it?’ Some of them said, ‘A Book of Allah^-azwj speaks with it’, and the others from them said, ‘But, our opinions pointed us upon it’.

فَقَالَ عَلِيٌّ ع: فَأْتُوا بِكِتَابٍ [مُنْزَلٍ‏] مِنْ عِنْدِ اللَّهِ- يَنْطِقُ بِمَا تَقُولُونَ. فَعَجَزُوا عَنْ إِيرَادِ ذَلِكَ، وَ قَالَ لِلْآخَرِينَ: فَدَلُّونَا عَلَى صَوَابِ هَذَا الرَّأْيِ فَقَالُوا: صَوَابُ رَأْيِنَا دَلِيلُهُ [عَلَى‏] أَنَّ هَذَا حِسَابُ الْجُمَّلِ.

So Ali^-asws said: ‘Then come with the Book from the Presence of Allah^-azwj speaking with what you all are saying’. So they were frustrated from mentioning that and said to the other, ‘Point us upon the correctness of this opinion’. They said, ‘The correctness of our opinion it is evidence that this is the accounting of Al-Jamal[2].

فَقَالَ عَلِيٌّ ع: وَ كَيْفَ دَلَّ عَلَى مَا تَقُولُونَ، وَ لَيْسَ فِي هَذِهِ الْحُرُوفِ إِلَّا مَا اقْتَرَحْتُمْ بِلَا بَيَانٍ! أَ رَأَيْتُمْ إِنْ قِيلَ لَكُمْ: إِنَّ هَذِهِ الْحُرُوفَ لَيْسَتْ دَالَّةٌ عَلَى هَذِهِ الْمُدَّةِ- لِمُلْكِ أُمَّةِ مُحَمَّدٍ ص، وَ لَكِنَّهَا دَالَّةٌ عَلَى أَنَّ عِنْدَ كُلِّ وَاحِدٍ مِنْكُمْ دَيْناً- بِعَدَدِ هَذَا الْحِسَابِ دَرَاهِمَ أَوْ دَنَانِيرَ، أَوْ [عَلَى‏]: أَنَّ لِعَلِيٍّ عَلَى كُلِّ وَاحِدٍ مِنْكُمْ دَيْناً- عَدَدَ مَالِهِ مِثْلَ عَدَدِ هَذَا الْحِسَابِ، أَوْ عَلَى: أَنَّ كُلَّ وَاحِدٍ مِنْكُمْ قَدْ لُعِنَ بِعَدَدِ هَذَا الْحِسَابِ.

So Ali^-asws said: ‘How is your evidence upon what you are saying, and there isn’t in these letters what you are suggesting with without an explanation? What would be your view if it was said to you all that the number of that, for everyone from us and from you, with the number of this accounting, are Dirhams or Dinars, or that there is a debt for me^-asws upon every one of you, the number of his wealth like the number of this accounting, or that every one of you has been cursed with the number of this accounting?’

قَالُوا: يَا أَبَا الْحَسَنِ لَيْسَ شَيْ‏ءٌ مِمَّا ذَكَرْتَهُ مَنْصُوصاً عَلَيْهِ فِي «الم‏» وَ «المص‏» وَ «الر» وَ «المر».

They said, ‘O Abu Al-Hassan^-asws! There isn’t from what you^-asws are mentioning, setting forth upon it, with regards to Alif Lam Meem [2:1] and Alif Lam Meem Suad [7:1] and Alif Lam Ra [10:1] and Alif Lam Mim Ra [13:1].

فَقَالَ عَلِيٌّ ع: وَ لَا شَيْ‏ءٌ مِمَّا ذَكَرْتُمُوهُ- مَنْصُوصاً عَلَيْهِ فِي «الم‏» وَ «المص‏» وَ «الر» وَ «المر» فَإِنْ بَطَلَ قَوْلُنَا (بِمَا قُلْتُمْ، بَطَلَ قَوْلُكُمْ بِمَا قُلْنَا).

So Ali^-asws said: ‘And there is nothing from what you are mentioning it, set forth upon it, with regards to Alif Lam Meem [2:1] and Alif Lam Meem Suad [7:1] and Alif Lam Ra [10:1] and Alif Lam Mim Ra [13:1], so it would invalidate our^-asws words of what we^-asws said, or invalidation of your^-asws words of what you^-asws said’

فَقَالَ خَطِيبُهُمْ وَ مِنْطِيقُهُمْ: لَا تَفْرَحْ يَا عَلِيُّ بِأَنْ عَجَزْنَا عَنْ‏ إِقَامَةِ حُجَّةٍ عَلَى دَعْوَانَا، فَأَيُّ حُجَّةٍ لَكَ فِي دَعْوَاكَ إِلَّا أَنْ تَجْعَلَ عَجْزَنَا حُجَّتَكَ، فَإِذاً مَا لَنَا حُجَّةٌ فِيمَا نَقُولُ- وَ لَا لَكُمْ حُجَّةٌ فِيمَا تَقُولُونَ. قَالَ عَلِيٌّ ع: لَا سَوَاءٌ إِنَّ لَنَا حُجَّةً هِيَ الْمُعْجِزَةُ الْبَاهِرَةُ.

So their preacher and their speaker said, ‘Do not be happy, O Ali^-asws, that you^-asws have frustrated us from establishing a proof upon our claim. So which proof is there in your^-asws claim, except that you^-asws are making our frustration as your^-asws proof, as there is neither a proof in what we are saying nor is there a proof for you all in what you^-asws are saying’. Ali^-asws said: ‘They are not the same, and that for us there is a proof, it is the remarkable miracle’.

ثُمَّ نَادَى جِمَالَ الْيَهُودِ: يَا أَيَّتُهَا الْجِمَالُ اشْهَدِي لِمُحَمَّدِ وَ لِوَصِيِّهِ. فَنَادَتِ‏ الْجِمَالُ: صَدَقْتَ صَدَقْتَ [يَا عَلِيُ‏] يَا وَصِيَّ مُحَمَّدٍ، وَ كَذَبَ هَؤُلَاءِ [الْيَهُودُ].

Then Jamaal the Jew called out, ‘O you camels! Testify for Muhammad^-saww and his^-saww successor^-asws!’ So the camels kept on saying, ‘You^-asws speak the truth! You^-asws speak the truth, O successor^-asws of Muhammad^-saww, and these Jews are lying!’

فَقَالَ عَلِيٌّ ع: هَؤُلَاءِ خَيْرٌ مِنَ الْيَهُودِ، يَا ثِيَابَ الْيَهُودِ الَّتِي عَلَيْهِمْ اشْهَدِي لِمُحَمَّدِ ص وَ لِوَصِيِّهِ. فَنَطَقَتْ ثِيَابُهُمْ كُلُّهَا: صَدَقْتَ صَدَقْتَ يَا عَلِيُّ، نَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ حَقّاً وَ أَنَّكَ يَا عَلِيُّ وَصِيُّهُ حَقّاً، لَمْ يُثْبِتْ مُحَمَّدٌ قَدَماً فِي مَكْرُمَةٍ- إِلَّا وَطِئْتَ عَلَى مَوْضِعِ قَدَمِهِ بِمِثْلِ مَكْرُمَتِهِ، فَأَنْتُمَا شَقِيقَانِ مِنْ أَشْرَفِ‏ أَنْوَارِ اللَّهِ تَعَالَى، [فَمُيِّزْتُمَا اثْنَيْنِ‏] وَ أَنْتُمَا فِي الْفَضَائِلِ شَرِيكَانِ، إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدَ مُحَمَّدٍ ص.

So Ali^-asws said: ‘This is one genus from the witnesses. O clothes of the Jews, which are upon them! Testify for Muhammad^-saww and for his^-saww successor^-asws!’ So their clothes spoke, all of them, ‘You^-asws speak the truth! You^-asws speak the truth, O Ali^-asws! We testify that Muhammad^-saww is Rasool^-saww of Allah^-azwj truly, and you^-asws, O Ali^-asws, are his^-saww successor truly. A foot is not affirmed for Muhammad^-saww in nobility except you^-asws tread upon the place of his^-saww foot with the like of his^-saww nobility. Thus, both of you^-asws are two brothers from the shining Lights of Allah^-azwj the Exalted. (Although) you are distinguished as two, you are participants in the merits, except that there would be no Prophet^-as after Muhammad^-saww’.

فَعِنْدَ ذَلِكَ خَزِيَتِ‏ الْيَهُودُ، وَ آمَنَ بَعْضُ النَّظَّارَةِ مِنْهُمْ بِرَسُولِ اللَّهِ ص، وَ غَلَبَ الشَّقَاءُ عَلَى الْيَهُودِ، وَ بَعْضِ‏ النَّظَّارَةِ الْآخَرِينَ، فَذَلِكَ مَا قَالَ اللَّهُ تَعَالَى «لا رَيْبَ فِيهِ‏» إِنَّهُ كَمَا قَالَ مُحَمَّدٌ ص وَ وَصِيُّ مُحَمَّدٍ عَنْ قَوْلِ [مُحَمَّدٍ ص، عَنْ قَوْلِ‏] رَبِّ الْعَالَمِينَ.

So during that, the Jews were dumbstruck, and some of the onlookers from them expressed belief in Rasool-Allah^-saww, and the misery overcame the Jews and the rest of the other onlookers. Thus, that is what Allah^-azwj the Exalted Says: There is no doubt therein [2:2]. It is just as Muhammad^-saww said, and the successor^-asws of Muhammad^-saww about the words of Muhammad^-saww, about the Words of the Lord^-azwj of the worlds.

ثُمَّ قَالَ: «هُدىً‏» بَيَانٌ وَ شِفَاءٌ «لِلْمُتَّقِينَ‏» مِنْ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ ع. [إِنَّهُمْ‏] اتَّقَوْا أَنْوَاعَ الْكُفْرِ فَتَرَكُوهَا، وَ اتَّقَوْا [أَنْوَاعَ‏] الذُّنُوبِ الْمُوبِقَاتِ فَرَفَضُوهَا وَ اتَّقَوْا إِظْهَارَ أَسْرَارِ اللَّهِ تَعَالَى، وَ أَسْرَارِ أَزْكِيَاءِ عِبَادِهِ الْأَوْصِيَاءِ بَعْدَ مُحَمَّدٍ ص، فَكَتَمُوهَا. وَ اتَّقَوْا سَتْرَ الْعُلُومِ عَنْ أَهْلِهَا الْمُسْتَحِقِّينَ لَهَا، وَ فِيهِمْ نَشَرُوهَا.

Then He^-azwj Said: A Guidance – an explanation and a healing for the pious from the Shias of Muhammad^-saww and Ali^-asws. They are fearing a variety of the disbeliefs and they are leaving it, and are fearing the grave sins and are rejecting these, and are fearing the manifestation of the Secrets of Allah^-azwj, and the secrets of the pious ones of His^-azwj servants, the successors^-asws after Muhammad^-saww, so they are concealing it, and are fearing veiling the knowledge from its rightful ones, the ones deserving of it, and among them, they are publicising it’’.

قوله عز و جل‏ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏

The Words of the Mighty and Majestic: Those who are believing in the unseen [2:3]

34 قَالَ الْإِمَامُ ع‏ ثُمَّ وَصَفَ هَؤُلَاءِ الْمُتَّقِينَ‏ الَّذِينَ هَذَا الْكِتَابُ هُدًى لَهُمْ فَقَالَ: (الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏) يَعْنِي بِمَا غَابَ عَنْ حَوَاسِّهِمْ- مِنَ الْأُمُورِ الَّتِي يَلْزَمُهُمُ الْإِيمَانُ بِهَا، كَالْبَعْثِ [وَ النُّشُورِ] وَ الْحِسَابِ وَ الْجَنَّةِ وَ النَّارِ، وَ تَوْحِيدِ اللَّهِ تَعَالَى وَ سَائِرِ مَا لَا يُعْرَفُ بِالْمُشَاهَدَةِ.

S 34 – The Imam^-asws said: ‘Then He^-azwj Describe these pious ones, those that the Book is Guiding towards them^-asws, so He^-azwj Said: Those who are believing in the unseen [2:3] – meaning (believing) in what is unseen by their sensory perception, from the matters which having the Eman in these is necessitated for them, like the Resurrection, and the Reckoning, and the Paradise, and the Fire, and the Tawheed of Allah^-azwj the Exalted, and the rest of what cannot be recognised by the witnessing.

وَ إِنَّمَا يُعْرَفُ بِدَلَائِلَ قَدْ نَصَبَهَا اللَّهُ عَزَّ وَ جَلَّ [عَلَيْهَا] كَآدَمَ، وَ حَوَّاءَ، وَ إِدْرِيسَ، وَ نُوحٍ، وَ إِبْرَاهِيمَ، وَ الْأَنْبِيَاءِ الَّذِينَ يَلْزَمُهُمُ الْإِيمَانُ [بِهِمْ، وَ] بِحُجَجِ اللَّهِ تَعَالَى- وَ إِنْ لَمْ‏ يُشَاهِدُوهُمْ وَ يُؤْمِنُونَ بِالْغَيْبِ‏، وَ هُمْ مِنَ السَّاعَةِ مُشْفِقُونَ‏.

And rather, these can be recognised by the proofs which Allah^-azwj Mighty and Majestic has Appointed them these (matters), like Adam^-as, and Hawwa^-as, and Idrees^-as, and Noah^-as, and Ibrahim^-as, and the Prophets^-as having the Eman is necessitated in them^-as and in the Divine Authorities of Allah^-azwj the Exalted – and even if these have not been witnessed, and they are believing in the unseen, and they, from the Hour, are in awe [21:49].

التوسل إلى الله بمحمد و آله‏

The beseeching to Allah^-azwj, by Muhammad^-saww and his^-saww Progeny^-asws

35 وَ ذَلِكَ أَنَّ سَلْمَانَ الْفَارِسِيَّ (رَضِيَ اللَّهُ عَنْهُ) مَرَّ بِقَوْمٍ مِنَ الْيَهُودِ، فَسَأَلُوهُ أَنْ يَجْلِسَ إِلَيْهِمْ، وَ يُحَدِّثَهُمْ بِمَا سَمِعَ مِنْ مُحَمَّدٍ ص فِي يَوْمِهِ هَذَا، فَجَلَسَ إِلَيْهِمْ لِحِرْصِهِ عَلَى إِسْلَامِهِمْ، فَقَالَ: سَمِعْتُ مُحَمَّداً ص يَقُولُ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: يَا عِبَادِي- أَ وَ لَيْسَ مَنْ لَهُ إِلَيْكُمْ حَوَائِجُ كِبَارٌ لَا تَجُودُونَ بِهَا إِلَّا أَنْ يَتَحَمَّلَ عَلَيْكُمْ بِأَحَبِّ الْخَلْقِ إِلَيْكُمْ- تَقْضُونَهَا كَرَامَةً لِشَفِيعِهِمْ‏

S 35 – And that is, that Salman Al-Farsy^-as passed by a group, and they asked him^-as to be seated with them and narrate to them with what he^-ra had heard from Muhammad^-saww during that day of his. So he^-as sat with them due to his^-as commitment to their Islam, and he^-as said: ‘I^-as heard Muhammad^-saww saying: ‘Allah^-azwj Mighty and Majestic Saying: “O My^-azwj servants! Isn’t it so that the one who has a big need for him to you, you would not be benevolent with it unless he brings over to you the one who is the most beloved of the people to you, (then) you fulfil it in honour of his intercession?

أَلَا فَاعْلَمُوا أَنَّ أَكْرَمَ الْخَلْقِ عَلَيَّ، وَ أَفْضَلَهُمْ لَدَيَّ: مُحَمَّدٌ، وَ أَخُوهُ عَلِيٌّ، وَ مَنْ بَعْدَهُ مِنَ الْأَئِمَّةِ الَّذِينَ هُمُ الْوَسَائِلُ إِلَيَّ.

Indeed! Know that the most honourable of the people upon Me^-azwj and the most superior to Me^-azwj is Muhammad^-saww and his^-saww brother Ali^-asws, and from after him^-asws are the Imams^-asws, those who are the means to Me^-azwj.

أَلَا فَلْيَدْعُنِي مَنْ هَمَّ بِحَاجَةٍ يُرِيدُ نَفْعَهَا، أَوْ دَهَتْهُ دَاهِيَةٌ يُرِيدُ كَفَ‏ ضَرَرِهَا، بِمُحَمَّدٍ وَ آلِهِ الْأَفْضَلِينَ الطَّيِّبِينَ الطَّاهِرِينَ، أَقْضِهَا لَهُ أَحْسَنَ مِمَّا يَقْضِيهَا- مَنْ تَسْتَشْفِعُونَ إِلَيْهِ بِأَعَزِّ الْخَلْقِ عَلَيْهِ.

Indeed! Therefore, let him supplicate to Me^-azwj, the one who is interested in his need being benefited, or his disaster, being a disaster sufficed with for its harm, (should supplicate) by Muhammad^-saww and his^-saww Progeny^-asws, the superior ones, the goodly ones, the clean ones. I^-azwj shall Fulfil it for him better than what he would fulfil it, the one who is intercession of the most honourable of the people upon it”’.

قَالُوا لِسَلْمَانَ وَ هُمْ [يَسْخَرُونَ وَ] يَسْتَهْزِءُونَ [بِهِ‏]: يَا أَبَا عَبْدِ اللَّهِ فَمَا بَالُكَ لَا تَقْتَرِحُ عَلَى اللَّهِ، وَ تَتَوَسَّلُ بِهِمْ: أَنْ يَجْعَلَكَ أَغْنَى أَهْلِ الْمَدِينَةِ

They said to Salman^-as, they were mocking with him^-as, ‘O Abu Abdullah! So what is the matter with you^-as not suggesting to Allah^-azwj and beseeching by them^-asws, that He^-azwj should Make you^-ra the richest one of the people of Al-Medina?’

فَقَالَ سَلْمَانُ: قَدْ دَعَوْتُ اللَّهَ عَزَّ وَ جَلَّ بِهِمْ، وَ سَأَلْتُهُ مَا هُوَ أَجَلُّ وَ أَفْضَلُ وَ أَنْفَعُ مِنْ مُلْكِ الدُّنْيَا بِأَسْرِهَا: سَأَلْتُهُ بِهِمْ ص أَنْ يَهَبَ لِي لِسَاناً- لِتَحْمِيدِهِ‏ وَ ثَنَائِهِ ذَاكِراً، وَ قَلْباً لآِلَائِهِ شَاكِراً، وَ عَلَى الدَّوَاهِي الدَّاهِيَةِ لِي صَابِراً، وَ هُوَ عَزَّ وَ جَلَّ قَدْ أَجَابَنِي إِلَى مُلْتَمَسِي‏ مِنْ ذَلِكَ، وَ هُوَ أَفْضَلُ مِنْ مُلْكِ الدُّنْيَا بِحَذَافِيرِهَا، وَ مَا تَشْتَمِلُ عَلَيْهِ مِنْ‏ خَيْرَاتِهَا مِائَةَ أَلْفِ أَلْفِ مَرَّةٍ.

So Salman^-as said: ‘I^-as have already supplicated to Allah^-azwj Mighty and Majestic by them^-asws, and asked Him^-azwj what is more immediate, and more superior, and more beneficial, than your kingdom of the world along with its captivity. I^-as asked by them^-asws, that He^-azwj Endows to me a tongue for praising Him^-azwj, and lauding Him^-azwj mentioning, and a heart thankful for His^-azwj Blessings, and patience upon my^-as disasters afflicting me^-as. And He^-azwj, the Mighty and Majesty, has Answered me^-as to my^-asws asking of that, and it is superior than your kingdom of the world along with its strictness, and whatever is included upon it from its goodness, one hundred thousand, thousand times’.

قَالَ ع: فَجَعَلُوا يَهْزَءُونَ بِهِ وَ يَقُولُونَ: يَا سَلْمَانُ لَقَدِ ادَّعَيْتَ مَرْتَبَةً عَظِيمَةً شَرِيفَةً نَحْتَاجُ أَنْ نَمْتَحِنَ صِدْقَكَ مِنْ كَذِبِكَ فِيهَا، وَ هَا نَحْنُ أَوَّلًا قَائِمُونَ إِلَيْكَ بِسِيَاطٍ فَضَارِبُوكَ بِهَا، فَسَلْ رَبَّكَ أَنْ يَكُفَّ أَيْدِيَنَا عَنْكَ.

He^-asws said: ‘But they went on mocking him^-as with it, and they were saying, ‘O Salman^-as! You^-as have claimed a great rank, noble. We need to examine your^-as truthfulness from your^-as lies with regards to it, and over here, firstly we shall be standing to you^-as with whips and would be striking you with it. So ask your^-as Lord^-azwj if He^-azwj could Refrain our hands from you^-as’.

فَجَعَلَ سَلْمَانُ يَقُولُ: اللَّهُمَّ اجْعَلْنِي عَلَى الْبَلَاءِ صَابِراً. وَ جَعَلُوا يَضْرِبُونَهُ بِسِيَاطِهِمْ حَتَّى أَعْيَوْا وَ مَلُّوا، وَ جَعَلَ سَلْمَانُ لَا يَزِيدُ عَلَى قَوْلِهِ: اللَّهُمَّ اجْعَلْنِي عَلَى الْبَلَاءِ صَابِراً.

So Salman^-as went on saying, ‘O Allah^-azwj! Make me^-as to be patience upon my^-as afflictions!’ And they went on striking him^-as with their whips until they were exhausted and fed up, and Salman^-as went on increasing upon his^-as words, ‘O Allah^-azwj! Make me^-as patient upon my^-as afflictions!’

فَلَمَّا مَلُّوا وَ أَعْيَوْا، قَالُوا لَهُ: يَا سَلْمَانُ مَا ظَنَنَّا أَنَّ رُوحاً تَثْبُتُ فِي مَقَرِّهَا- مَعَ مِثْلِ هَذَا الْعَذَابِ الْوَارِدِ عَلَيْكَ، فَمَا بَالُكَ لَا تَسْأَلُ رَبَّكَ أَنْ يَكُفَّنَا عَنْكَ [فَ] قَالَ: لِأَنَّ سُؤَالِي ذَلِكَ رَبِّي خِلَافُ الصَّبْرِ، بَلْ سَلَّمْتُ لِإِمْهَالِ اللَّهِ تَعَالَى لَكُمْ، وَ سَأَلْتُهُ الصَّبْرَ.

So when they were fed up and exhausted, they said to him, ‘O Salman^-as! We never thought that any soul would be steadfast in its place along with the likes of this punishment inflicted upon you^-as. So what is the matter with you^-as not asking your^-as Lord^-azwj to refrain us from you^-as?’ He^-as said: ‘Because my^-as asking my^-as Lord^-azwj for that would be opposite of patience. But, I^-azwj submitted to the Respite of Allah^-azwj the Exalted to you all, and asked Him^-azwj for the patience (instead)’.

فَلَمَّا اسْتَرَاحُوا قَامُوا إِلَيْهِ بَعْدُ بِسِيَاطِهِمْ، فَقَالُوا: لَا نَزَالُ نَضْرِبُكَ بِسِيَاطِنَا- حَتَّى تَزْهَقَ رُوحُكَ أَوْ تَكْفُرَ بِمُحَمَّدٍ.

So when they had rested (for a while), they stood up (again) to him with their whips, and they said, ‘We will not cease to strike you with our whips until your^-as soul departs or you^-as express Kufr with Muhammad^-saww’.

فَقَالَ: مَا كُنْتُ لِأَفْعَلَ ذَلِكَ، فَإِنَّ اللَّهَ قَدْ أَنْزَلَ عَلَى مُحَمَّدٍ (الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏) وَ إِنَّ احْتِمَالِي لِمَكَارِهِكُمْ- لِأَدْخُلَ فِي جُمْلَةِ مَنْ مَدَحَهُ اللَّهُ بِذَلِكَ- سَهْلٌ عَلَيَّ يَسِيرٌ.

So he^-as said: ‘I^-as would never do that, for Allah^-azwj has Revealed unto Muhammad^-saww Those who are believing in the unseen [2:3], and that due to my^-as enduring your nuisance would include me^-as in the Phrase, with the ones whom Allah^-azwj Praised with that – it is easy upon me^-as’.

فَجَعَلُوا يَضْرِبُونَهُ بِسِيَاطِهِمْ حَتَّى مَلُّوا، ثُمَّ قَعَدُوا، وَ قَالُوا: يَا سَلْمَانُ لَوْ كَانَ لَكَ عِنْدَ رَبِّكَ قَدْرٌ لِإِيمَانِكَ بِمُحَمَّدٍ لَاسْتَجَابَ [اللَّهُ‏] دُعَاءَكَ وَ كَفَّنَا عَنْكَ.

So they went on striking him^-as with their whips until they were fed up. Then they sat down, and they said, ‘O Salman^-as! If there was for you^-as, in the Presence of your^-as Lord^-azwj, any worth for your^-as Eman with Muhammad^-saww, Allah^-azwj would have Answered your^-as supplication and Refrained us from you^-as’.

فَقَالَ سَلْمَانُ: مَا أَجْهَلَكُمْ كَيْفَ يَكُونُ مُسْتَجِيباً دُعَائِي- إِذَا فَعَلَ بِي‏ خِلَافَ مَا أُرِيدُ مِنْهُ، أَنَا أَرَدْتُ مِنْهُ الصَّبْرَ فَقَدِ اسْتَجَابَ لِي وَ صَبَّرَنِي، وَ لَمْ أَسْأَلْهُ كَفَّكُمْ عَنِّي فَيَمْنَعَنِي حَتَّى يَكُونَ ضِدَّ دُعَائِي كَمَا تَظُنُّونَ.

Salman^-as said, ‘How ignorant you are! How can it be an Answer to my^-as supplication when He^-azwj Deals with me^-as opposite to what I^-as want from Him^-azwj? I^-as want the patience from Him^-azwj, so He^-azwj has already Answered to me^-as and Made me^-as to be patient, and I^-as did not ask Him^-azwj for your refraining from me^-as. So Defending me^-as would be opposite to my^-as supplication, as you are thinking’.

فَقَامُوا إِلَيْهِ ثَالِثَةً بِسِيَاطِهِمْ، فَجَعَلُوا يَضْرِبُونَهُ وَ سَلْمَانُ لَا يَزِيدُ عَلَى [قَوْلِهِ:] اللَّهُمَّ صَبِّرْنِي عَلَى الْبَلَاءِ فِي حُبِّ صَفِيِّكَ وَ خَلِيلِكَ مُحَمَّدٍ.

They stood up to him^-as for a third time, with their whips, so they went on striking him, and Salman^-as did not increase upon his^-as words, ‘O Allah^-azwj! Make me^-as to be patient upon the affliction for the Sake of the Love of Your^-azwj elite and Your^-azwj friend Muhammad^-saww’.

فَقَالُوا لَهُ: يَا سَلْمَانُ وَيْحَكَ- أَ وَ لَيْسَ مُحَمَّدٌ قَدْ رَخَّصَ لَكَ أَنْ تَقُولَ كَلِمَةَ الْكُفْرِ [بِهِ‏] بِمَا تَعْتَقِدُ ضِدَّهُ لِلتَّقِيَّةِ مِنْ أَعْدَائِكَ فَمَا بَالُكَ لَا تَقُولُ (مَا يُفَرِّجُ عَنْكَ) لِلتَّقِيَّةِ

So they said to him^-as, ‘O Salman^-as, Woe be unto you^-as! Or hasn’t Muhammad^-saww allowed you^-as to be saying phrases of Kufr with him^-saww opposite to your^-as beliefs out of Taqiyyah (dissimulation) from your^-as enemies? So what is the matter with you^-as not saying what relieve you^-as out of Taqiyyah?’

فَقَالَ سَلْمَانُ إِنَّ اللَّهَ تَعَالَى قَدْ رَخَّصَ لِي فِي ذَلِكَ- وَ لَمْ يَفْرِضْهُ عَلَيَّ، بَلْ أَجَازَ لِي‏ أَنْ لَا أُعْطِيَكُمْ مَا تُرِيدُونَ، وَ أَحْتَمِلَ مَكَارِهَكُمْ- وَ أَجْعَلَهُ أَفْضَلَ الْمَنْزِلَتَيْنِ، وَ أَنَا لَا أَخْتَارُ غَيْرَهُ.

So Salman^-as said: ‘Allah^-azwj the Exalted has Allowed for me^-as with regards to that, and did not Impose upon me^-as. But He^-azwj has Allowed for me^-as that I^-as should not give you what you all are wanting, and endure your nuisance, and Make it to be the more superior of the two statuses, and I^-as do not chose other than it’.

ثُمَّ قَامُوا إِلَيْهِ بِسِيَاطِهِمْ، وَ ضَرَبُوهُ ضَرْباً كَثِيراً، وَ سَيَّلُوا دِمَاءَهُ، وَ قَالُوا لَهُ- وَ هُمْ سَاخِرُونَ-: لَا تَسْأَلُ اللَّهَ كَفَّنَا عَنْكَ، وَ لَا تُظْهِرُ لَنَا مَا نُرِيدُ مِنْكَ لِنَكُفَّ بِهِ عَنْكَ، فَادْعُ عَلَيْنَا بِالْهَلَاكِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ فِي دَعْوَاكَ- إِنَّ اللَّهَ لَا يَرُدُّ دُعَاءَكَ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ [الطَّاهِرِينَ‏].

Then they stood up to him^-as with their whips, and they struck him^-as with a lot of strikes, and his^-as blood flowed, and they said to him^-as while they were mocking, ‘You^-as are neither asking Allah^-azwj to Refrain us from you^-as, nor are you^-as manifesting to us what we want from you^-as in order for us to refrain from you^-as due to it, therefore supplicate against us with the destruction, if you^-as are from the truthful ones in your^-as supplication – that Allah^-azwj will not Reject your^-as supplication by Muhammad^-saww and his^-saww goodly Progeny^-asws, the clean’.

فَقَالَ سَلْمَانُ: إِنِّي لَأَكْرَهُ أَنْ أَدْعُوَ اللَّهَ بِهَلَاكِكُمْ- مَخَافَةَ أَنْ يَكُونَ فِيكُمْ مَنْ قَدْ عَلِمَ اللَّهُ أَنَّهُ سَيُؤْمِنُ بَعْدُ، فَأَكُونَ قَدْ سَأَلْتُ اللَّهَ تَعَالَى اقْتِطَاعَهُ عَنْ الْإِيمَانِ.

So Salman^-as said, ‘I^-as dislike it that I^-as should supplicate to Allah^-azwj for your destruction, out of fear that there would happen to be among you one whom Allah^-azwj has Known that he would be believing afterwards, so I^-as would have ended up asking Allah^-azwj the Exalted for his being cut off from the Eman’.

فَقَالُوا: قُلْ: اللَّهُمَّ أَهْلِكْ مَنْ كَانَ فِي مَعْلُوِمَك‏ أَنَّهُ يَبْقَى إِلَى الْمَوْتِ عَلَى تَمَرُّدِهِ، فَإِنَّكَ لَا تُصَادِفُ بِهَذَا الدُّعَاءِ مَا خِفْتَهُ.

They said, ‘Say, ‘O Allah^-azwj! Destroy the ones who were in Your^-azwj Knowledge that he would be remaining upon his contumacy up to the death, for you^-as would not be encountering with this supplicating, what you^-as fear’.

قَالَ: فَانْفَرَجَ لَهُ حَائِطُ الْبَيْتِ الَّذِي هُوَ فِيهِ مَعَ الْقَوْمِ، وَ شَاهَدَ رَسُولَ اللَّهِ ص وَ هُوَ يَقُولُ: يَا سَلْمَانُ ادْعُ عَلَيْهِمْ بِالْهَلَاكِ، فَلَيْسَ فِيهِمْ أَحَدٌ يُرْشَدُ، كَمَا دَعَا نُوحٌ ع عَلَى قَوْمِهِ- لَمَّا عَرَفَ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِهِ‏ إِلَّا مَنْ قَدْ آمَنَ

He^-asws said, ‘So it cleaved asunder for him^-as, the wall of the house which he^-as was in along with the group, and he^-as saw Rasool-Allah^-saww and he^-saww was saying: ‘O Salman^-as! Supplicate against them, for there isn’t anyone among them who would be Guided, just as Noah^-as supplicated against his^-as people, when he^-as recognised that they would never believe from his people except the one who had already believed’.

‏ فَقَالَ سَلْمَانُ: كَيْفَ تُرِيدُونَ أَنْ أَدْعُوَ عَلَيْكُمْ بِالْهَلَاكِ فَقَالُوا: تَدْعُو اللَّهَ بِأَنْ يَقْلِبَ سَوْطَ كُلِّ وَاحِدٍ مِنَّا أَفْعًى- تَعْطِفُ رَأْسَهَا، ثُمَّ تُمَشِّشُ‏ عِظَامَ سَائِرِ بَدَنِهِ.

So Salman^-as said: ‘How are you all wanting me^-as to be supplicating against you?’ They said, ‘Supplicate to Allah^-azwj that He^-azwj Transforms the whips of each one of us into a snake, stoop upon his head, then devour the bones of the rest of his body’.

فَدَعَا اللَّهَ بِذَلِكَ، فَمَا مِنْ سِيَاطِهِمْ سَوْطٌ- إِلَّا قَلَبَهُ اللَّهُ تَعَالَى عَلَيْهِمْ أَفْعًى لَهَا رَأْسَانِ تَتَنَاوَلُ بِرَأْسٍ [مِنْهَا] رَأْسَهُ، وَ بِرَأْسٍ آخَرَ يَمِينَهُ الَّتِي كَانَ فِيهَا سَوْطُهُ، ثُمَّ رَضَّضَتْهُمْ وَ مَشَّشَتْهُمْ‏ وَ بَلَعَتْهُمْ وَ الْتَقَمَتْهُمْ.

So he^-as supplicated to Allah^-azwj with that, and there was none from their whips except Allah^-azwj the Exalted Transformed it upon them as a snake having two heads for it, grabbing with a head of it, his head, and with the other head of its, his right hand, in which was the whip. Then they stung them, and grabbed them, and gnawed them, and swallowed them up.

فَقَالَ رَسُولُ اللَّهِ ص وَ هُوَ فِي مَجْلِسِهِ: مَعَاشِرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ تَعَالَى قَدْ نَصَرَ أَخَاكُمْ سَلْمَانَ سَاعَتَكُمْ هَذِهِ عَلَى عِشْرِينَ مِنْ مَرَدَةِ الْيَهُودِ وَ الْمُنَافِقِينَ، قُلِبَتْ سِيَاطُهُمْ أَفَاعِيَ رَضَّضَتْهُمْ وَ مَشَّشَتْهُمْ، وَ هَشَّمَتْ عِظَامَهُمْ وَ الْتَقَمَتْهُمْ، فَقُومُوا بِنَا نَنْظُرْ إِلَى تِلْكَ الْأَفَاعِي الْمَبْعُوثَةِ لِنُصْرَةِ سَلْمَانَ.

So Rasool-Allah^-saww said, and he^-saww was in his^-saww gathering: ‘Group of Momineen! Allah^-azwj the Exalted has Helped your brother Salman^-as during this time of yours, against twenty Jewish apostates and the hypocrites. He^-azwj Transformed their whips into snakes, which gnawed them and swallowed, and crushed their bones and devoured them. Therefore, arise with us^-saww to look at those snakes, the ones Sent for the help of Salman^-as!’

فَقَامَ رَسُولُ اللَّهِ ص وَ أَصْحَابُهُ إِلَى تِلْكَ الدَّارِ، وَ قَدِ اجْتَمَعَ إِلَيْهَا جِيرَانُهَا مِنَ الْيَهُودِ وَ الْمُنَافِقِينَ- لَمَّا سَمِعُوا ضَجِيجَ الْقَوْمِ بِالْتِقَامِ الْأَفَاعِي لَهُمْ، وَ إِذَا هُمْ خَائِفُونَ مِنْهَا نَافِرُونَ مِنْ قُرْبِهَا.

So Rasool-Allah^-saww and his^-saww companions stood up to go to that house, and its neighbours from the Jews and the hypocrites had gathered to it due to what they had heard of the commotion of the group with the swallowing of the snakes of them, and when they were fearing from them, fleeing from their coming near them.

فَلَمَّا جَاءَ رَسُولُ اللَّهِ ص خَرَجَتْ كُلُّهَا [مِنَ‏] الْبَيْتِ- إِلَى شَارِعِ الْمَدِينَةِ، وَ كَانَ شَارِعاً ضَيِّقاً، فَوَسَّعَهُ اللَّهُ تَعَالَى، وَ جَعَلَهُ عَشَرَةَ أَضْعَافِهِ.

So when Rasool-Allah^-saww came up, everyone from the house came out to the streets of Al-Medina, and it was a narrow street, but Allah^-azwj the Exalted Expanded it and Made it to be ten-fold.

ثُمَّ نَادَتِ الْأَفَاعِي: السَّلَامُ عَلَيْكَ يَا مُحَمَّدُ يَا سَيِّدَ الْأَوَّلِينَ وَ الْآخِرِينَ، السَّلَامُ عَلَيْكَ يَا عَلِيُّ يَا سَيِّدَ الْوَصِيِّينَ، السَّلَامُ عَلَى ذُرِّيَّتِكَ الطَّيِّبِينَ الطَّاهِرِينَ- الَّذِينَ جُعِلُوا عَلَى الْخَلْقِ قَوَّامِينَ، هَا نَحْنُ سِيَاطُ هَؤُلَاءِ الْمُنَافِقِينَ [الَّذِينَ‏] قَلَبَنَا اللَّهُ تَعَالَى أَفَاعِيَ- بِدُعَاءِ هَذَا الْمُؤْمِنِ «سَلْمَانَ».

Then the snake called out, ‘The greetings be upon you^-saww, O Muhammad^-saww, O Chief of the former ones and the latter ones! The greetings be upon you^-asws, O Ali^-asws, Chief of the successors^-asws. The greetings be upon your^-asws offspring, the goodly ones, the clean – those Made to be as caretakers upon the people! Yes, we are the whips of those hypocrites which Allah^-azwj the Exalted Transformed us as snakes due to the supplication of this Momin (Salman^-as)’.

[فَ] قَالَ رَسُولُ اللَّهِ ص: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ [مِنْ أُمَّتِي‏] مَنْ يُضَاهِي بِدُعَائِهِ- عِنْدَ كَفِّهِ، وَ عِنْدَ انْبِسَاطِهِ. نُوحاً نَبِيَّهُ.

So Rasool-Allah^-saww said: ‘The Praise is for Allah^-azwj Who Made one from my^-saww community as the one who can be compared, by his^-ra supplication during refraining from it and delaying it, to Noah^-as, His^-azwj Prophet^-as’.

ثُمَّ نَادَتِ الْأَفَاعِي: يَا رَسُولَ اللَّهِ قَدِ اشْتَدَّ غَضَبُنَا عَلَى هَؤُلَاءِ الْكَافِرِينَ، وَ أَحْكَامُكَ وَ أَحْكَامُ وَصِيِّكَ عَلَيْنَا جَائِزَةٌ- فِي مَمَالِكِ رَبِّ الْعَالَمِينَ، وَ نَحْنُ نَسْأَلُكَ أَنْ تَسْأَلَ اللَّهَ تَعَالَى أَنْ يَجْعَلَنَا مِنْ أَفَاعِي جَهَنَّمَ الَّتِي نَكُونُ فِيهَا لِهَؤُلَاءِ مُعَذِّبِينَ- كَمَا كُنَّا لَهُمْ فِي هَذِهِ الدُّنْيَا مُلْتَقِمِينَ.

Then the snake called out, ‘O Rasool-Allah^-saww! Our anger has intensified upon these Kafirs, and your^-as decision and the decision of your^-saww successor^-asws is allowed, in the Kingdoms of the Lord^-azwj of the worlds, and we ask you^-saww to ask Allah^-azwj the Exalted that He^-azwj should Make us to be from the snakes of Hell which we should be existing in it for tormenting these ones, just as we are for them in this world, as tormentors’.

فَقَالَ رَسُولُ اللَّهِ ص: قَدْ أَجَبْتُكُمْ إِلَى ذَلِكَ، فَالْحَقُوا بِالطَّبَقِ الْأَسْفَلِ مِنْ جَهَنَّمَ بَعْدَ أَنْ تَقْذِفُوا مَا فِي أَجْوَافِكُمْ- مِنْ أَجْزَاءِ أَجْسَامِ هَؤُلَاءِ الْكَافِرِينَ لِيَكُونَ‏ أَتَمَّ لِخِزْيِهِمْ، وَ أَبْقَى لِلْعَارِ عَلَيْهِمْ- إِذَا كَانُوا بَيْنَ أَظْهُرِهِمْ مَدْفُونِينَ، يَعْتَبِرُ بِهِمُ الْمُؤْمِنُونَ الْمَارُّونَ بِقُبُورِهِمْ يَقُولُونَ: هَؤُلَاءِ الْمَلْعُونُونَ الْمَخْزِيُّونَ‏ بِدُعَاءِ وَلِيِّ مُحَمَّدٍ: سَلْمَانَ الْخَيْرِ مِنَ الْمُؤْمِنِينَ.

So Rasool-Allah^-saww said: ‘I^-saww have answered you to that. Therefore, join with the lowest layer of Hell after regurgitating whatever is in your insides – from the body parts of these Kafirs, in order for it to become a completion of their disgrace and as a reminder of the shame upon them – when they would happen to be buried in your midst, the Momineen would take a lesson with them. The ones passing by their graves would be saying, ‘These are the accursed ones, the ones disgraced by the supplication of a friend of Muhammad^-saww, Salman^-ra, the best from the Momineen’.

فَقَذَفَتِ الْأَفَاعِي مَا فِي بُطُونِهَا مِنْ أَجْزَاءِ أَبْدَانِهِمْ، فَجَاءَ أَهْلُوهُمْ فَدَفَنُوهُمْ، وَ أَسْلَمَ كَثِيرٌ مِنَ الْكَافِرِينَ، وَ أَخْلَصَ كَثِيرٌ مِنَ الْمُنَافِقِينَ، وَ غَلَبَ الشَّقَاءُ عَلَى كَثِيرٍ مِنَ الْكَافِرِينَ وَ الْمُنَافِقِينَ، فَ قالُوا: هذا سِحْرٌ مُبِينٌ‏

So the snakes regurgitated whatever was in their bellies, from the parts of their bodies, and their family members came over and buried them, and a lot from the Kafirs became Muslims, and a lot from the hypocrites became sincere, and the wretched ones overcame upon a lot of the Kafirs and the hypocrites, so they said, ‘This is magic without doubt!’

ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى سَلْمَانَ فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ‏ أَنْتَ مِنْ خَوَاصِّ إِخْوَانِنَا الْمُؤْمِنِينَ، وَ مِنْ أَحْبَابِ قُلُوبِ مَلَائِكَةِ اللَّهِ الْمُقَرَّبِينَ، إِنَّكَ فِي مَلَكُوتِ السَّمَاوَاتِ وَ الْحُجُبِ وَ الْكُرْسِيِّ وَ الْعَرْشِ وَ مَا دُونَ ذَلِكَ إِلَى الثَّرَى، أَشْهَرُ فِي فَضْلِكَ عِنْدَهُمْ مِنَ الشَّمْسِ الطَّالِعَةِ- فِي يَوْمٍ لَا غَيْمَ فِيهِ‏ وَ لَا قَتَرٌ، وَ لَا غُبَارٌ فِي الْجَوِّ، أَنْتَ مِنْ أَفَاضِلِ الْمَمْدُوحِينَ بِقَوْلِهِ: «الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏».

Then Rasool-Allah^-saww turned to face Salman^-as, and he^-saww said: ‘O Abu Abdullah^-as! You^-as are from the special ones of our^-saww brethren Momineen, and from the ones most beloved to the hearts of the Angels of Proximity. You^-as, in the Kingdoms of the skies, and the Veils, and the Chair, and the Throne, and whatever is besides that up to the soil, are more famous regarding your^-as merits in their presence than the emerging sun in a day in which there is neither a cloud in it, nor any darkness, nor any dust in the atmosphere. You^-as are from the most meritorious ones, the ones Praised by His^-azwj Words: Those who are believing in the unseen [2:3]’.

قوله عز و جل‏ وَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ‏

The Words of the Mighty and Majestic: and are establishing the Salat, and from what We have Graced them, they are spending [2:3]

36 قَالَ الْإِمَامُ ع‏ ثُمَّ وَصَفَهُمْ بَعْدَ [ذَلِكَ‏] فَقَالَ‏ وَ يُقِيمُونَ الصَّلاةَ يَعْنِي بِإِتْمَامِ رُكُوعِهَا وَ سُجُودِهَا، وَ حِفْظِ مَوَاقِيتِهَا وَ حُدُودِهَا، وَ صِيَانَتِهَا عَمَّا يُفْسِدُهَا وَ يَنْقُضُهَا.

S 36 – Imam Hassan Al-Askari^-asws said: ‘After describing the their characteristics, Allah^-azwj Says and are establishing the Salat [2:3] – they are those that complete their Rukus, and their Sajdas, and keep to its timings and limits, and stay away from that which spoils or revokes the Salat’.

37 ثُمَّ قَالَ [الْإِمَامُ‏] ع: حَدَّثَنِي أَبِي عَنْ أَبِيهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص كَانَ مِنْ خِيَارِ أَصْحَابِهِ [عِنْدَهُ‏] أَبُو ذَرٍّ الْغِفَارِيُّ، فَجَاءَهُ ذَاتَ يَوْمٍ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ لِي غُنَيْمَاتٍ‏ قَدْرَ سِتِّينَ شَاةً، أَكْرَهُ أَنْ أَبْدُوَ فِيهَا، وَ أُفَارِقَ حَضْرَتَكَ وَ خِدْمَتَكَ، وَ أَكْرَهُ أَنْ أَكِلَهَا إِلَى رَاعٍ فَيَظْلِمَهَا وَ يُسِي‏ءَ رِعَايَتَهَا فَكَيْفَ أَصْنَعُ

S 37 – Then the Imam^-asws said: ‘My^-asws father^-asws narrated to me^-asws from his^-asws father^-asws that Rasool-Allah^-saww, the best of his^-saww companions in his^-saww presence was Abu Zarr^-as. One day he^-as came over and he^-as said, ‘O Rasool-Allah^-saww! There is some war booty with me^-as, about sixty sheep. I^-as dislike to be worshipping among these (when going to pasture), and separating from your^-saww presence and being in your^-saww service. And I^-as (also) dislike it that I^-as should allocate them to a shepherd so he would lose them and forget their grazing. So how should I^-as deal with it?’

فَقَالَ رَسُولُ اللَّهِ ص: ابْدُ فِيهَا. [فَبَدَا فِيهَا] فَلَمَّا كَانَ فِي الْيَوْمِ السَّابِعِ جَاءَ إِلَى رَسُولِ اللَّهِ ص، فَقَالَ رَسُولُ اللَّهِ ص: يَا أَبَا ذَرٍّ. فَقَالَ: لَبَّيْكَ يَا رَسُولَ اللَّهِ. قَالَ: مَا فَعَلَتْ غُنَيْمَاتُكَ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ لَهَا قِصَّةً عَجِيبَةً. [فَ] قَالَ: وَ مَا هِيَ

So Rasool-Allah^-saww said: ‘Worship among them’. So he^-as worshipped among them. When it was the seventh day, he^-as came over to Rasool-Allah^-saww and Rasool-Allah^-saww said: ‘O Abu Zarr^-as!’. So he^-as said, ‘At your^-saww service, Rasool-Allah^-saww!’. He^-saww said: ‘What did you do with your sheep?’ He^-as said: ‘O Rasool-Allah^-saww! There is a strange story of theirs’. So he^-saww said: ‘And what is it?’

قَالَ: يَا رَسُولَ اللَّهِ بَيْنَا أَنَا فِي صَلَاتِي- إِذْ عَدَا الذِّئْبُ عَلَى غَنَمِي، فَقُلْتُ: يَا رَبِّ صَلَاتِي، يَا رَبِّ غَنَمِي، فَآثَرْتُ صَلَاتِي عَلَى غَنَمِي

He^-as said: ‘O Rasool-Allah^-saww! While I^-as was in my^-as Salat, when a wolf attacked upon my^-as sheep. So I^-as said, ‘O Lord^-azwj! My^-as Salat! O Lord^-azwj, my^-as sheep!’ Thus I^-as preferred my^-as Salat over my^-as sheep’.

فَأَخْطَرَ الشَّيْطَانُ بِبَالِي- يَا «أَبَا ذَرٍّ أَيْنَ أَنْتَ إِنْ عَدَتِ‏ الذِّئَابُ عَلَى غَنَمِكَ- وَ أَنْتَ تُصَلِّي فَأَهْلَكَتْهَا كُلَّهَا، وَ مَا يَبْقَى لَكَ فِي الدُّنْيَا مَا تَتَعَيَّشُ‏ بِهِ»

So the Satan^-la notified my^-as mind, ‘O Abu Zarr^-as! Where are you^-as? The wolf is attacking upon your^-as sheep, and you^-as are (still) praying Salat? He^-la will kill all of them, and there would not remain (anything) for you^-as in the world you can live by’.

فَقُلْتُ لِلشَّيْطَانِ يَبْقَى لِي تَوْحِيدُ اللَّهِ تَعَالَى، وَ الْإِيمَانُ بِمُحَمَّدٍ رَسُولِ اللَّهِ ص، وَ مُوَالاةُ أَخِيهِ سَيِّدِ الْخَلْقِ بَعْدَهُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع، وَ مُوَالاةُ الْأَئِمَّةِ الْهَادِينَ الطَّاهِرِينَ مِنْ‏ وُلْدِهِ، وَ مُعَادَاةُ أَعْدَائِهِمْ، وَ كُلُّ مَا فَاتَ مِنَ الدُّنْيَا بَعْدَ ذَلِكَ جَلَلٌ‏.

So I^-ra said to the Satan^-la, ‘There would remain for me the Tawheed of Allah^-azwj the Exalted, and the Eman with Muhammad^-saww Rasool-Allah^-saww, and the Wilayah of his^-saww brother, the Chief of the people after him^-saww Ali^-asws Bin Abu Talib^-asws, and the Wilayah of the Imams^-asws, the Guides, the clean, from his^-asws sons^-asws, and the enmity of their^-asws enemies, and everything what I lose from the word after that is not gravely missed’.

فَأَقْبَلْتُ عَلَى صَلَاتِي، فَجَاءَ ذِئْبٌ، فَأَخَذَ حَمَلًا وَ ذَهَبَ بِهِ وَ أَنَا أَحُسُّ بِهِ، إِذَا أَقْبَلَ عَلَى الذِّئْبِ أَسَدٌ فَقَطَعَهُ نِصْفَيْنِ، وَ اسْتَنْقَذَ الْحَمَلَ وَ رَدَّهُ إِلَى الْقَطِيعِ، ثُمَّ نَادَانِيَ‏: يَا أَبَا ذَرٍّ أَقْبِلْ عَلَى صَلَاتِكَ، فَإِنَّ اللَّهَ تَعَالَى قَدْ وَكَّلَنِي بِغَنَمِكَ إِلَى أَنْ تُصَلِّيَ.

So I^-as returned to my^-as Salat, and the wolf came and seized a lamb and went with it, and I was aware of it, when a lion attacked upon the wolf cutting it into two halves, and recovered the lamb, and it returned to the flock. Then it called out to me, ‘O Abu Zarr^-as! Return to your^-as Salat, for Allah^-azwj the Exalted has Allocated me with your^-as sheep until you^-as have prayed’.

فَأَقْبَلْتُ عَلَى صَلَاتِي، وَ قَدْ غَشِيَنِي مِنَ التَّعَجُّبِ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ تَعَالَى- حَتَّى فَرَغْتُ مِنْهَا فَجَاءَنِي الْأَسَدُ وَ قَالَ لِي: امْضِ إِلَى مُحَمَّدٍ ص فَأَخْبِرْهُ- أَنَّ اللَّهَ تَعَالَى قَدْ أَكْرَمَ صَاحِبَكَ الْحَافِظَ لِشَرِيعَتِكَ، وَ وَكَّلَ أَسَداً بِغَنَمِهِ يَحْفَظُهَا.

So I returned to my^-as Salat, and the astonishment had overwhelmed me such that no one knows it except Allah^-azwj the Exalted – until I^-as was free from it. So the lion came over to me^-as and said to me, ‘Go to Muhammad^-saww and inform him^-saww that Allah^-azwj the Exalted has Honoured your^-saww companion, the preserver of your^-saww Law, and Allocated a lion with his^-as sheep to protect them’.

فَتَعَجَّبَ مَنْ [كَانَ‏] حَوْلَ رَسُولِ اللَّهِ ص. فَقَالَ رَسُولُ اللَّهِ ص: صَدَقْتَ يَا أَبَا ذَرٍّ، وَ لَقَدْ آمَنْتُ بِهِ أَنَا وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ (صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ).

They were astonished, the ones who were around Rasool-Allah^-saww. So Rasool-Allah^-saww said: ‘O Abu Zarr^-as, and they^-asws have believed in it, I^-saww, and Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws, may the Salawat of Allah^-azwj be upon them^-asws altogether’.

فَقَالَ بَعْضُ الْمُنَافِقِينَ: هَذَا بِمُوَاطَاةٍ بَيْنَ مُحَمَّدٍ وَ أَبِي ذَرٍّ، يُرِيدُ أَنْ يَخْدَعَنَا بِغُرُورِهِ. وَ اتَّفَقَ مِنْهُمْ عِشْرُونَ رَجُلًا- وَ قَالُوا: نَذْهَبُ إِلَى غَنَمِهِ وَ نَنْظُرُ إِلَيْهَا، وَ نَنْظُرُ إِلَيْهِ‏ إِذَا صَلَّى، هَلْ يَأْتِي الْأَسَدُ وَ يَحْفَظُ غَنَمَهُ، فَيَتَبَيَّنَ بِذَلِكَ كَذِبُهُ.

But some of the hypocrites said, ‘This is a collusion between Muhammad^-saww and Abu Zarr^-as, intending to deceive us with his^-saww ego’; and twenty men from them concurred and they said, ‘We should go to his^-as sheep and look at them, and look at him^-as when he^-as prays Salat, does the lion come and protect his^-as sheep, so his^-as lies would be clarified to us’.

فَذَهَبُوا وَ نَظَرُوا وَ [إِذَا] أَبُو ذَرٍّ قَائِمٌ يُصَلِّي، وَ الْأَسَدُ يَطُوفُ حَوْلَ غَنَمِهِ وَ يَرْعَاهَا وَ يَرُدُّ إِلَى الْقَطِيعِ مَا شَذَّ عَنْهُ مِنْهَا، حَتَّى إِذَا فَرَغَ مِنْ صَلَاتِهِ نَادَاهُ الْأَسَدُ: هَاكَ قَطِيعَكَ مُسَلَّماً، وَافِرَ الْعَدَدِ سَالِماً.

So they went and looked, and Abu Zarr^-as stood to pray Salat, and the lion was circling around his^-as sheep and herding them and they returned to the flock which was strayed from it, until when he^-as was free from his^-as Salat, the lion called out, ‘Here, your^-as flock is safe, and its numbers are safe’.

ثُمَّ نَادَاهُمُ الْأَسَدُ: [يَا] مَعَاشِرَ الْمُنَافِقِينَ- أَنْكَرْتُمْ لِوَلِيِّ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِ الطَّيِّبِينَ- وَ الْمُتَوَسِّلِ إِلَى اللَّهِ تَعَالَى بِهِمْ- أَنْ يُسَخِّرَنِيَ [اللَّهُ‏] رَبِّي لِحِفْظِ غَنَمِهِ،

Then the lion called out to them, ‘O group of hypocrites! Your denial to a friend of Muhammad^-saww and Ali^-asws and his^-saww goodly Progeny^-asws, and his^-as beseeching to Allah^-azwj the Exalted by them^-asws, that you are mocking me, of Allah^-azwj my Lord^-azwj (Allocating me) for protecting his^-as sheep?

وَ الَّذِي‏ أَكْرَمَ مُحَمَّداً وَ آلَهُ الطَّيِّبِينَ الطَّاهِرِينَ- لَقَدْ جَعَلَنِيَ اللَّهُ طَوْعَ يَدَيْ أَبِي ذَرٍّ حَتَّى لَوْ أَمَرَنِي بِافْتِرَاسِكُمْ وَ هَلَاكِكُمْ لَأَهْلَكْتُكُمْ‏ وَ الَّذِي لَا يُحْلَفُ بِأَعْظَمَ مِنْهُ- لَوْ سَأَلَ اللَّهَ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ ص- أَنْ يُحَوِّلَ الْبِحَارَ دُهْنَ زَنْبَقٍ وَ بَانٍ‏ وَ الْجِبَالَ مِسْكاً وَ عَنْبَراً وَ كَافُوراً، وَ قُضْبَانَ الْأَشْجَارِ قُضُبَ الزُّمُرُّدِ، وَ الزَّبَرْجَدِ لَمَا مَنَعَهُ اللَّهُ تَعَالَى ذَلِكَ.

By the One^-azwj Who Honoured Muhammad^-saww and his^-saww goodly Progeny^-asws! Allah^-azwj has Made me the fingertips of the hand of Abu Zarr^-as to the extent that if he^-as had ordered me with preying upon you and killing you, I would kill you all. By the One^-azwj Who, no swear is greater than it, if he^-as were to ask Allah^-azwj by Muhammad^-saww and his^-saww goodly Progeny^-asws to Transform the ocean into aromatic oil and perfume, and the mountains to be Musk and Amber and camphor, and the branches of the trees as sticks of emeralds and aquamarine, Allah^-azwj the Exalted would not Forbid him^-as that’.

فَلَمَّا جَاءَ أَبُو ذَرٍّ إِلَى رَسُولِ اللَّهِ ص قَالَ لَهُ رَسُولُ اللَّهِ: يَا أَبَا ذَرٍّ إِنَّكَ أَحْسَنْتَ طَاعَةَ اللَّهِ، فَسَخَّرَ اللَّهُ لَكَ مَنْ يُطِيعُكَ فِي كَفِّ الْعَوَادِي عَنْكَ، فَأَنْتَ مِنْ أَفْضَلِ مَنْ مَدَحَهُ اللَّهُ عَزَّ وَ جَلَّ بِأَنَّهُ يُقِيمُ الصَّلَاةَ.

So when Abu Zarr^-as came to Rasool-Allah^-saww, Rasool-Allah^-saww said to him^-as: ‘O Abu Zarr^-as! Your^-as obedience to Allah^-azwj is excellent, therefore Allah^-azwj Made subservient to you the one who would obey you in the wilderness sufficing on your^-as behalf, for you^-as are from the most superior of the ones whom Allah^-azwj Mighty and Majestic has Praised by – and are establishing the Salat [2:3]’.

قوله عز و جل‏ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ‏

The Words of Mighty and Majestic and from what We have Graced them, they are spending [2:3]

38 قَالَ الْإِمَامُ ع‏ يَعْنِي‏ وَ مِمَّا رَزَقْناهُمْ‏ مِنَ الْأَمْوَالِ، وَ الْقُوَى فِي الْأَبْدَانِ وَ الْجَاهِ، وَ الْمِقْدَارِ.

S 38 – The Imam^-asws said: ‘It means, from what We have Graced them, from the wealth and the strength in the bodies, and the power and the amount.

يُنْفِقُونَ‏: يُؤَدُّونَ مِنَ الْأَمْوَالِ الزَّكَوَاتِ، وَ يَجُودُونَ بِالصَّدَقَاتِ، وَ يَحْتَمِلُونَ الْكَلَ‏ يُؤَدُّونَ الْحُقُوقَ اللَّازِمَاتِ: كَالنَّفَقَةِ فِي الْجِهَادِ إِذَا لَزِمَ وَ إِذَا اسْتُحِبَّ، وَ كَسَائِرِ النَّفَقَاتِ الْوَاجِبَاتِ عَلَى الْأَهْلِينَ- وَ ذَوِي الْأَرْحَامِ الْقَرِيبَاتِ‏ وَ الْآبَاءِ وَ الْأُمَّهَاتِ وَ كَالنَّفَقَاتِ الْمُسْتَحَبَّاتِ- عَلَى مَنْ لَمْ يَكُنْ فَرْضاً عَلَيْهِمُ النَّفَقَةُ مِنْ سَائِرِ الْقَرَابَاتِ، وَ كَالْمَعْرُوفِ بِالْإِسْعَافِ وَ الْقَرْضِ، وَ الْأَخْذِ بِأَيْدِي الضُّعَفَاءِ وَ الضَّعِيفَاتِ.

They are spending – They are paying the Zakat from their wealth, and they are being generous with the charities, and they are enduring the opening of the palms to be paying the necessitated Obligations – like the spending regarding the Jihad when it is necessary and when it is recommended, and like the rest of the spending Obligated upon its deserving ones – the ones with relationships, and the fathers and the mothers, and like the recommended spending upon the ones it is not Obligated to be spending upon, from the rest of the relatives, and like the goodness with the relief and the loans, and the holding the hand of the weak men and weak women.

وَ يُؤَدُّونَ مِنْ قُوَى الْأَبْدَانِ الْمَعُونَاتِ- كَالرَّجُلِ يَقُودُ ضَرِيراً، وَ يُنَّجِيهِ مِنْ مَهْلَكَةٍ أَوْ يُعِينُ مُسَافِراً أَوْ غَيْرَ مُسَافِرٍ- عَلَى حَمْلِ مَتَاعٍ عَلَى دَابَّةٍ قَدْ سَقَطَ عَنْهَا، أَوْ كَدَفْعٍ عَنْ‏ مَظْلُومٍ [قَدْ] قَصَدَهُ ظَالِمٌ بِالضَّرْبِ أَوْ بِالْأَذَى.

And they are exerting from the strength of their bodies, the assistance – like the man who guides a blind and rescues him from the destruction, or he sees a traveller or other than a traveller, upon carrying the belongings which were upon an animal, having fallen off from it, or like the defending of an oppressor whom an oppressor had aimed for with a strike or some harm.

وَ يُؤَدُّونَ الْحُقُوقَ مِنَ الْجَاهِ- بِأَنْ يَدْفَعُوا بِهِ عَنْ عِرْضِ مَنْ يُظْلَمُ بِالْوَقِيعَةِ فِيهِ، أَوْ يَطْلُبُوا حَاجَةً بِجَاهِهِمْ لِمَنْ [قَدْ] عَجَزَ عَنْهَا بِمِقْدَارِهِ. فَكُلُّ هَذَا إِنْفَاقٌ مِمَّا رَزَقَهُ اللَّهُ تَعَالَى‏.

And they are paying the rights from the power (influence) by defending with it from an injustice by driving a wedge in it, or (helping someone) seeking a need who was frustrated from it, by (using) his power (influence). So all this is spending from what Allah^-azwj the Exalted has Graced’.

[في أن الأعمال لا تقبل إلا بالولاية:]

Regarding – the deeds are not Accepted except with the Wilayah

39 قَالَ الْإِمَامُ ع‏ أَمَّا الزَّكَاةُ فَقَدْ قَالَ رَسُولُ اللَّهِ ص: مَنْ أَدَّى الزَّكَاةَ إِلَى مُسْتَحِقِّهَا، وَ قَضَى الصَّلَاةَ عَلَى حُدُودِهَا، وَ لَمْ يُلْحِقْ بِهِمَا مِنَ الْمُوبِقَاتِ مَا يُبْطِلُهُمَا- جَاءَ يَوْمَ الْقِيَامَةِ يَغْبِطُهُ كُلُّ مَنْ فِي تِلْكَ الْعَرَصَاتِ- حَتَّى يَرْفَعَهُ نَسِيمُ الْجَنَّةِ إِلَى أَعْلَى غُرَفِهَا وَ عَلَالِيهَا بِحَضْرَةِ مَنْ كَانَ يُوَالِيهِ مِنْ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ.

S 39 – The Imam^-asws said: ‘As for the Zakat, so Rasool-Allah^-saww said: ‘The one who gives the Zakat to a deserving one, and fulfils the Salat upon its limits, and does not, along with these two, indulge in the grievous sins what would invalidate these, would come on the Day of Judgment envied by everyone in those plains, to the extent that the breeze of the Paradise would raise him up to its highest of its levels and lofty places to be in the presence of the ones whom he used to befriend, from Muhammad^-saww and his^-saww goodly Progeny^-asws, the clean.

وَ مَنْ بَخِلَ بِزَكَاتِهِ وَ أَدَّى صَلَاتَهُ، فَصَلَاتُهُ مَحْبُوسَةٌ دُوَيْنَ السَّمَاءِ إِلَى أَنْ يَجِي‏ءَ [حِينُ‏] زَكَاتِهِ، فَإِنْ أَدَّاهَا جُعِلَتْ كَأَحْسَنِ الْأَفْرَاسِ مَطِيَّةً لِصَلَاتِهِ، فَحَمَلَتْهَا إِلَى سَاقِ الْعَرْشِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: سِرْ إِلَى الْجِنَانِ، وَ ارْكُضْ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ، فَمَا انْتَهَى إِلَيْهِ رَكْضُكَ فَهُوَ (كُلُّهُ بِسَائِرِ مَا تَمَسُّهُ لِبَاعِثِكَ)

And the one who is stingy with his Zakat and (but) performs his Salat, then his Salat would be withheld below the sky until his Zakat comes. So if he pays it, it is made like the best of the horses obedient to his Salat, and it carries it to the base of the Throne. So Allah^-azwj Mighty and Majestic is Saying: “Go to the Gardens and run therein up to the Day of Judgment, and whatever you end up to, so all of it, along with whatever you touch (its left and its right) would be for you”..

فَيَرْكُضُ فِيهَا عَلَى أَنَّ كُلَّ رَكْضَةٍ مَسِيرَةُ سَنَةٍ- فِي قَدْرِ لَمْحَةِ بَصَرِهِ مِنْ يَوْمِهِ إِلَى يَوْمِ الْقِيَامَةِ، حَتَّى يَنْتَهِيَ [بِهِ‏] إِلَى حَيْثُ مَا شَاءَ اللَّهُ تَعَالَى، فَيَكُونُ ذَلِكَ كُلُّهُ لَهُ، وَ مِثْلُهُ عَنْ يَمِينِهِ وَ شِمَالِهِ، وَ أَمَامِهِ وَ خَلْفِهِ، وَ فَوْقِهِ وَ تَحْتِهِ.

So it runs therein and every runs of it, travel distance of a year, in a measurement of the blink of an eye from its day up to the Day of Judgment, until it ends up to whatever Allah^-azwj the Exalted so Desires, and all of that would happen to be for him, and the like of it from his right and his left, and his front and his behind, and above him and below him.

وَ إِنْ بَخِلَ بِزَكَاتِهِ وَ لَمْ يُؤَدِّهَا، أُمِرَ بِالصَّلَاةِ فَرُدَّتْ إِلَيْهِ، وَ لُفَّتْ كَمَا يُلَفُّ الثَّوْبُ‏ الْخَلَقُ، ثُمَّ يُضْرَبُ بِهَا وَجْهُهُ، وَ يُقَالُ [لَهُ‏]: يَا عَبْدَ اللَّهِ مَا تَصْنَعُ بِهَذَا دُونَ هَذَا

And if he is stingy with his Zakat and does not pay it, it is Commanded with the Salat for its return to him, and it is folded just like the folding of the clothes of the people, and then his face its struck with it, and it is said to him, ‘O Servant of Allah^-azwj! What it to be done with (Salat) this without this (Zakat)!’

قَالَ: فَقَالَ أَصْحَابُ رَسُولِ اللَّهِ ص: مَا أَسْوَأَ حَالَ هَذَا [وَ اللَّهِ‏]! قَالَ رَسُولُ اللَّهِ ص أَ وَ لَا أُنَبِّئُكُمْ بِمَنْ هُوَ أَسْوَأَ حَالًا مِنْ هَذَا قَالُوا: بَلَى يَا رَسُولَ اللَّهِ.

He^-asws said: ‘So the companions of Rasool-Allah^-saww said: ‘How evil is the state of this one, by Allah^-azwj!’. Rasool-Allah^-saww said: ‘Or shall I^-saww inform you with the one who is of a state more evil that this one?’ They said, ‘Yes, O Rasool-Allah^-saww!’.

قَالَ: رَجُلٌ‏ حَضَرَ الْجِهَادَ فِي سَبِيلِ اللَّهِ تَعَالَى، فَقُتِلَ مُقْبِلًا غَيْرَ مُدْبِرٍ، وَ الْحُورُ الْعِينُ يَتَطَلَّعْنَ‏ إِلَيْهِ، وَ خُزَّانُ الْجِنَانِ يَتَطَلَّعُونَ [إِلَى‏] وُرُودِ رُوحِهِ عَلَيْهِمْ [وَ أَمْلَاكُ السَّمَاءِ] وَ أَمْلَاكُ الْأَرْضِ يَتَطَلَّعُونَ [إِلَى‏] نُزُولِ حُورِ الْعِينِ إِلَيْهِ، وَ الْمَلَائِكَةُ خُزَّانُ الْجِنَانِ، فَلَا يَأْتُونَهُ‏.

He^-saww said: ‘A man who attends the Jihad in the Way of Allah^-azwj the Exalted, so he fights facing (the enemy) without turning back, and the maiden Houries are aspiring to him, and the keepers of the Gardens are aspiring to the return of his soul to them, and the Angels of the sky and the Angels of the earth are aspiring at the descent of the maiden Houries to him, and the Angels (who are the) keepers of the Gardens are not coming to him.

فَتَقُولُ مَلَائِكَةُ الْأَرْضِ حَوَالَيْ ذَلِكَ الْمَقْتُولِ: مَا بَالُ الْحُورِ [الْعِينِ‏] لَا يَنْزِلْنَ إِلَيْهِ وَ مَا بَالُ خُزَّانِ الْجِنَانِ لَا يَرِدُونَ عَلَيْهِ فَيُنَادَوْنَ مِنْ فَوْقِ السَّمَاءِ السَّابِعَةِ: يَا أَيَّتُهَا الْمَلَائِكَةُ، انْظُرُوا إِلَى آفَاقِ السَّمَاءِ [وَ] دُوَيْنِهَا.

So the Angels of the earth surrounding that killed one are saying, ‘What is the matter the maiden Houries are not descending to him, and what is the matter the maiden Houries are not descending to him, and what is the matter the keepers of the Gardens are not coming to him?’ So they are calling out from above the seventh sky, ‘O you Angels! Look the horizons of the sky and below it!’

فَيَنْظُرُونَ، فَإِذَا تَوْحِيدُ هَذَا الْعَبْدِ [الْمَقْتُولِ‏] وَ إِيمَانُهُ بِرَسُولِ اللَّهِ ص، وَ صَلَاتُهُ وَ زَكَاتُهُ، وَ صَدَقَتُهُ، وَ أَعْمَالُ بِرِّهِ كُلُّهَا مَحْبُوسَاتٌ دُوَيْنَ السَّمَاءِ، وَ قَدْ طَبِقَتْ‏ آفَاقُ السَّمَاءِ كُلُّهَا- كَالْقَافِلَةِ الْعَظِيمَةِ قَدْ مَلَأَتْ مَا بَيْنَ أَقْصَى الْمَشَارِقِ وَ الْمَغَارِبِ، وَ مَهَابِّ الشَّمَالِ وَ الْجَنُوبِ- تُنَادِي أَمْلَاكُ تِلْكَ الْأَفْعَالِ‏ الْحَامِلُونَ لَهَا، الْوَارِدُونَ بِهَا: مَا بَالُنَا لَا تُفْتَحُ لَنَا أَبْوَابُ السَّمَاءِ- لِنَدْخُلَ إِلَيْهَا بِأَعْمَالِ هَذَا الشَّهِيدِ

So they are looking, and the Tawheed of this servant, the killed one, and his Eman with Rasool-Allah^-saww, and his Salat, and his Zakat, and his charities, and his righteous deeds, all of them are being withheld below the sky and the horizons of the sky have snapped shut, all of them – like the great caravan which is filled with what is between the outskirts of the east and the west, and the objects of the north and the south – the Angels (carrying) those deeds, the one bring these over are calling out, ‘What is the matter the gateways of the sky are not opening up for us, in order for us to enter through these with the deeds of this martyr?’

فَيَأْمُرُ اللَّهُ عَزَّ وَ جَلَّ بِفَتْحِ أَبْوَابِ السَّمَاءِ، فَتُفْتَحُ، ثُمَّ يُنَادَى هَؤُلَاءِ الْأَمْلَاكُ: ادْخُلُوهَا إِنْ قَدَرْتُمْ. فَلَا تُقِلُّهَا أَجْنِحَتُهُمْ، وَ لَا يَقْدِرُونَ عَلَى الِارْتِفَاعِ بِتِلْكَ الْأَعْمَالِ. فَيَقُولُونَ: يَا رَبَّنَا لَا نَقْدِرُ عَلَى الِارْتِفَاعِ بِهَذِهِ الْأَعْمَالِ.

So Allah^-azwj Mighty and Majestic Commands with the opening of the gateways of the sky, and they are open. Then it is called out to these Angels, ‘Enter if you are able to’. But their wings are not taking them nor are they able upon rising with those deeds. So they are saying, ‘O our Lord^-azwj! We are not able upon rising with these deeds!’

فَيُنَادِيهِمْ مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ: يَا أَيَّتُهَا الْمَلَائِكَةُ لَسْتُمْ حَمَّالِي هَذِهِ الْأَثْقَالِ [الصَّاعِدِينَ بِهَا] إِنَّ حَمَلَتَهَا الصَّاعِدِينَ بِهَا- مَطَايَاهَا- الَّتِي تَرْفَعُهَا إِلَى دُوَيْنِ الْعَرْشِ، ثُمَّ تُقِرُّهَا فِي دَرَجَاتِ الْجِنَانِ.

So a caller of our Lord^-azwj Mighty and Majestic calls out to them, ‘O you Angels! You aren’t the carriers of these loads, the ascenders with these. The ascenders with these are their runners who would raise these to the base of the Throne, then settle these in levels of the Gardens’.

فَتَقُولُ الْمَلَائِكَةُ: يَا رَبَّنَا مَا مَطَايَاهَا فَيَقُولُ اللَّهُ تَعَالَى: وَ مَا الَّذِي حَمَلْتُمْ مِنْ عِنْدِهِ فَيَقُولُونَ: تَوْحِيدَهُ لَكَ، وَ إِيمَانَهُ بِنَبِيِّكَ. فَيَقُولُ اللَّهُ تَعَالَى: فَمَطَايَاهَا مُوَالاةُ عَلِيٍّ أَخِي نَبِيِّي، وَ مُوَالاةُ الْأَئِمَّةِ الطَّاهِرِينَ، فَإِنْ أُتِيَتْ فَهِيَ الْحَامِلَةُ الرَّافِعَةُ الْوَاضِعَةُ لَهَا فِي الْجِنَانِ.

So the Angels are saying, ‘O our Lord^-azwj! What are their runners?’. So Allah^-azwj the Exalted is Saying: “And what is which you are carrying from him?’ They are saying, ‘His (belief in) Tawheed for You^-azwj and his Eman with Your^-azwj Prophet^-saww’. So Allah^-azwj the Exalted is Saying: “So its runner is the Wilayah of the brother^-asws of My^-azwj Prophet^-saww, and the Wilayah of the Imams^-asws, the clean. Thus, if it comes, then it would be the carrier, the lifter, the placer of these in the Gardens”.

فَيَنْظُرُونَ فَإِذَا الرَّجُلُ مَعَ مَا لَهُ مِنْ هَذِهِ الْأَشْيَاءِ، لَيْسَ لَهُ مُوَالاةُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الطَّيِّبِينَ مِنْ آلِهِ، وَ مُعَادَاةُ أَعْدَائِهِمْ.

So they look around at the man with whom are these things, but there isn’t for him the Wilayah of Ali Bin Abu Talib^-asws and the goodly ones from his^-asws Progeny^-asws, and the enmity of his^-asws enemies,

فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْأَمْلَاكِ الَّذِينَ كَانُوا حَامِلِيهَا: اعْتَزِلُوهَا، وَ الْحَقُوا بِمَرَاكِزِكُمْ مِنْ مَلَكُوتِي- لِيَأْتِهَا مَنْ هُوَ أَحَقُّ بِحَمْلِهَا، وَ وَضْعِهَا فِي مَوْضِعِ اسْتِحْقَاقِهَا. فَتَلْحَقُ تِلْكَ الْأَمْلَاكُ بِمَرَاكِزِهَا الْمَجْعُولَةِ لَهَا.

So Allah^-azwj Blessed and Exalted is Saying to the Angels who were the carriers: “Isolate these, and join up with your positions from My^-azwj Kingdom so that he would bring these, the one who is more rightful with carrying these and placing these in a rightful place!”’. So those Angels join up with their positions made for these.

ثُمَّ يُنَادِي مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ: يَا أَيَّتُهَا الزَّبَانِيَةُ تَنَاوَلِيهَا، وَ حُطِّيهَا إِلى‏ سَواءِ الْجَحِيمِ‏، لِأَنَّ صَاحِبَهَا لَمْ يَجْعَلْ لَهَا مَطَايَا- مِنْ مُوَالاةِ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِ ع.

Then a caller of our Lord^-azwj Mighty and Majestic calls out, ‘O you Zabaniyya (Angels of Hell)! Grab these and place these in the midst of the Blazing Fire, because their owner did not make a runner to be for these – from the Wilayah of Ali^-asws and the goodly ones from his^-asws Progeny^-asws!

قَالَ [رَسُولُ اللَّهِ ص‏]: فَتَنَاوَلَ‏ تِلْكَ الْأَمْلَاكُ، وَ يُقَلِّبُ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الْأَثْقَالَ أَوْزَاراً وَ بَلَايَا- عَلَى بَاعِثِهَا لِمَا فَارَقَتْهَا مَطَايَاهَا- مِنْ مُوَالاةِ أَمِيرِ الْمُؤْمِنِينَ ع

Rasool-Allah^-saww said: ‘So those Angels would grab (those deeds) and Allah^-azwj Mighty and Majestic would Transform those loads as burdens (of sins) and afflictions upon