AL-AHZAAB (Chapter 33) Verses 23-42

 CHAPTER 33

AL-AHZAAB

(The Coalition – The Combined Army)

(73 VERSES)

VERSES 23 – 42

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

VERSES 23 & 24

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُمْ مَنْ قَضَىٰ نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا {23}

From the Momineen there are men who ratified what they made a pact with upon Allah. So, from them is one who fulfilled his vow, and from them is one who awaits, and they did not change with any alteration [33:23]

لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِينَ إِنْ شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {24}

So, Allah would Recompense the truthful due to their truthfulness, and He would Punish the hypocrites if He so Desires to or He may Turn to them (Mercifully). Surely, Allah was always Forgiving, Merciful [33:24]

Fulfilment by Amir Al-Momineen^-asws and his^-asws companions (Esoteric meanings)

محمد بن العباس، قال: حدثنا عبد العزيز بن يحيى، عن محمد بن زكريا، عن أحمد بن محمد ابن يزيد، عن سهل بن عامر البجلي، عن عمرو بن أبي المقدام، عن أبي إسحاق، عن الحارث، عن محمد بن الحنفية (رضي الله عنه)، و عمرو بن أبي المقدام، عن جابر، عن أبي جعفر (عليه السلام)، قال: قال علي (عليه السلام): «كنت عاهدت الله عز و جل و رسوله (صلى الله عليه و آله) أنا، و عمي حمزة، و أخي جعفر، و ابن عمي عبيدة بن الحارث على أمر و فينا به لله و لرسوله، فتقدمني أصحابي و خلفت بعدهم لما أراد الله عز و جل

Muhammad Bin Al-Abbas, from Ahdul Aziz Bin Yahya, from Muhammad Bin Zakariyya, from Ahmad Bin Muhammad Ibn Yazeed, from Sahl Bin Aamir Al-Bajaly, from Amro Bin Abu Al-Maqdaam, from Abu Is’haq, from Al-Haaris, from Muhammad Bin Al-Hanafiyya, and Amro Bin Abu Al-Maqdaam, from Jabir,

‘Abu Ja’far^-asws having said: ‘Ali^-asws said: ‘I^-asws Covenanted with Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww – myself^-asws, and my^-asws uncle Hamza^-asws, and my^-asws brother Ja’far^-asws, and my^-asws cousin Ubeyda Bin Al-Haaris – upon a matter that we shall fulfil it for the Sake of Allah^-azwj and for His^-azwj Rasool^-saww. So my^-asws companions preceded me^-asws and I^-asws was behind them when Allah^-azwj Mighty and Majestic so Intended.

فأنزل الله سبحانه فينا: مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضى نَحْبَهُ حمزة، و جعفر، و عبيدة وَ مِنْهُمْ مَنْ يَنْتَظِرُ وَ ما بَدَّلُوا تَبْدِيلًا. فأنا المنتظر، و ما بدلت تبديلا

So Allah^-azwj the Glorious Revealed regarding us: From the Momineen there are men who ratified what they pacted with Allah upon. So, from them is one who fulfilled his vow [33:23] – Hamza^-asws, and Ja’far^-asws, and Ubeyda (as they were martyred before me^–asws), and from them is one who awaits, and they did not change with any alteration [33:23]. I^-asws am the one waiting (to be martyred), and did not change with any alteration’.[1]

وعنه، قال: حدثني علي بن عبد الله بن أسد، عن إبراهيم بن محمد الثقفي، عن يحيى بن صالح، عن مالك بن خالد الأسدي، عن الحسن بن إبراهيم، عن جده عبد الله بن الحسن، عن آبائه (عليهم السلام)، قال: و عاهد الله علي بن أبي طالب، و حمزة بن عبد المطلب، و جعفر بن أبي طالب (عليهم السلام) أن لا يفروا من زحف أبدا

And from him (Sharaf Al Deen Al Najafi) who said, Ali Bin Abdullah Bin Asad narrated to me, from Ibrahim Bin Muhammad Al Saqafy, from Yahya Bin Salih, from Malik Bin Khalid Al Asadi, from Al Hasan Bin Ibrahim,

‘From his grandfather son of Al-Hassan^-asws, from his forethers^-asws having said: ‘And Allah^-azwj Covenanted with Ali^-asws Bin Abu Talib^-asws, and Hamza Bin Abdul Muttalib^-asws, and Ja’far^-asws Bin Abu Talib^-asws that they shall never flee from an army, ever!

فتموا كلهم، فأنزل الله عز و جل: مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضى نَحْبَهُ حمزة استشهد يوم أحد، و جعفر استشهد يوم مؤتة وَ مِنْهُمْ مَنْ يَنْتَظِرُ يعني علي بن أبي طالب (صلوات الله و سلامه عليه)، وَ ما بَدَّلُوا تَبْدِيلًا يعني الذي عاهدوا الله عليه

So, all of them accomplished, and Allah^-azwj Mighty and Majestic Revealed: From the Momineen there are men who ratified what they pacted with Allah upon. So, from them is one who fulfilled his vow, and from them is one who awaits, [33:23] – meaning Ali^-asws Bin Abu Talib^-asws, and they did not change with any alteration [33:23] – meaning that which they had made a pact with Allah^-azwj upon’’.[2]

Please see Hadeeth in appendix

Exoteric meanings – Fulfilment by the Momineen

محمد بن يعقوب: عن عدة من أصحابنا، عن سهل بن زياد، عن محمد بن سليمان، عن أبيه، قال: كنت عند أبي عبد الله (عليه السلام)، إذ دخل عليه أبو بصير- و ذكر الحديث إلى أن قال-: «يا أبا محمد، لقد ذكركم الله في كتابه، فقال: مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضى نَحْبَهُ وَ مِنْهُمْ مَنْ يَنْتَظِرُ وَ ما بَدَّلُوا تَبْدِيلًا

Muhammad Bin Yaqoub, from a number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father who said,

‘I was in the presence of Abu Abdullah^-asws, when Abu Baseer came to him^-asws, – and he mentioned the Hadeeth up to where he^-asws said: ‘O Abu Muhammad! Allah^-azwj has Mentioned you (Shias) in His^-azwj Book, so He^-azwj Said: From the Momineen there are men who ratified what they made a pact with Allah upon. So, from them is one who fulfilled his vow, and from them is one who awaits, and they did not change with any alteration [33:23].

إنكم وفيتم بما أخذ الله عليه ميثاقكم من ولايتنا، و إنكم لم تبدلوا بنا غيرنا، و لو لم تفعلوا لعيركم الله كما عيرهم، حيث يقول جل ذكره: وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَ إِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ

You (Shias) fulfilled whatever Allah^-azwj had Covenanted you upon, from our^-asws Wilayah, and you did not replace others with us^-asws, and had you not fulfilled, Allah^-azwj would have Rebuked you just as He^-azwj Rebuked others, where He^-azwj is Saying: And We did not find in most of them any (faithfulness to) the Covenant, and We found most of them to be mischief-makers [7:102]’’.[3]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نُصَيْرٍ أَبِي الْحَكَمِ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مُؤْمِنَانِ فَمُؤْمِنٌ صَدَقَ بِعَهْدِ اللَّهِ وَ وَفَى بِشَرْطِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَذَلِكَ الَّذِي لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nusayr Abu Al Hakam Al Khash’amy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momineen are of two (types of) Momineen. So, there is a Momin who ratified with the Covenant of Allah^-azwj and loyal with His^-azwj Stipulation, and that is in the Words of Allah^-azwj Mighty and Majestic: From the Momineen there are men who ratified what they pacted with Allah upon. That is the one who would not be hit by the horrors of the world and the Hereafter, and that is from the ones who would be interceded and would (be in no need) to be interceded for.

وَ مُؤْمِنٌ كَخَامَةِ الزَّرْعِ تَعْوَجُّ أَحْيَاناً وَ تَقُومُ أَحْيَاناً فَذَلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يُشْفَعُ لَهُ وَ لَا يَشْفَعُ

And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. That is from the one who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the one who would be interceded for and he would not be interceding (for anyone else)’.[4]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) يَا عَلِيُّ مَنْ أَحَبَّكَ ثُمَّ مَاتَ فَقَدْ قَضَى نَحْبَهُ وَ مَنْ أَحَبَّكَ وَ لَمْ يَمُتْ فَهُوَ يَنْتَظِرُ وَ مَا طَلَعَتْ شَمْسٌ وَ لَا غَرَبَتْ إِلَّا طَلَعَتْ عَلَيْهِ بِرِزْقٍ وَ إِيمَانٍ وَ فِي نُسْخَةٍ نُورٍ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al-Ashary, from Abdullah Bin Maymoun Al-Qaddaah, who has narrated the following:

Abu Abdullah^-asws says that the Rasool Allah^-saww said: ‘O Ali^-asws! The one who loves you^-asws, then dies, so he accomplished his vow. And the one who loves you^-asws and has not died yet, so he is waiting. And the sun does not rise nor does it set except that it comes to him with sustenance and the Eman’. And in another copy (it says): ‘Light’.[5]

The fulfilment by the companions of Al-Husayn^-asws at Karbala

في كتاب مقتل الحسين لابي مخنف ان الحسين عليه السلام لما أخبر بقتل رسوله عبد الله بن يقطر تغرغرت عينه بالدموع وفاضت على خديه ثم قال: (و منهم من قضى نحبه ومنهم من ينتظر وما بدلوا تبديلا)

In the book, MaqtAl-Al-Husayn^-asws of Abu Al-Makhnaf –

When Al-Husayn^-asws was informed of the murder of his^-asws messenger Abdullah Bin Yaqtar, a torrent of tears flowed from his^-asws eyes and flowed onto his^-asws cheeks. Then he^-asws said: ‘So, from them is one who fulfilled his vow, and from them is one who awaits, and they did not change with any alteration [33:23]’.[6]

في كتاب المناقب لابن شهر آشوب ان اصحاب الحسين عليه السلام بكربلا كانوا كل من أراد الخروج ودع الحسين عليه السلام وقال: السلام عليك يا ابن رسول الله فيجيبه: وعليك السلام ونحن خلفك ويقرأ (فمنهم من قضى نحبه ومنهم من ينتظر)

In the book Al-Manaqib of Ibn Shehr Ashub –

‘The companions of Al-Husayn^-asws at Karbala, whenever each one of them wanted to go out, said farewell to Al-Husayn^-asws and said, ‘Peace be upon you^-asws, O son^-asws Rasool-Allah^-saww’. So he^-asws answered them: ‘And peace be upon you, and we^-asws are right behind you’. And he^-asws recited ‘So, from them is one who fulfilled his vow, and from them is one who awaits [33:23]’.[7]

VERSE 25

وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا ۚ وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ ۚ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا {25}

And Allah Repulsed those who committed Kufr in their rage. They did not attain any good, and Allah Sufficed the Momineen in the battle, and Allah would always be Strong, Mighty [33:25]

The Altered Verse

محمد بن العباس، قال: حدثنا علي بن العباس، عن أبي سعيد عباد بن يعقوب، عن فضل بن القاسم البراد، عن سفيان الثوري، عن زبيد اليامي، عن مرة، عن عبد الله بن مسعود، أنه كان يقرأ: «و كفى الله المؤمنين القتال بعلي و كان الله قويا عزيزا

Muhammad Bin Al Abbas said, ‘It was narrated to us by Ali Bin Al Abbas, from Abu Saeed Abaad Bin Yaqoub, from Fazal Bin Al Qasim Al Baraad, from Sufyan Al Sowry, from Zubeyr Al Yami, from Marat,

‘From Abdullah Bin Masoud used to recited: and Allah Sufficed the Momineen in the battle, by Ali, and Allah would always be Strong, Mighty [33:25]’.[8]

الطبرسي: في معنى الآية: قيل: بعلي بن أبي طالب، و قتله عمرو بن عبد ود، و كان ذلك سبب هزيمة القوم، عن عبد الله بن مسعود. قال: و هو المروي عن أبي عبد الله (عليه السلام)

Al-Tabarsy –

Regarding the Meaning of the Verse, said, ‘By Ali^-asws Bin Abu Talib^-asws, and he^-asws killed Amro Bin Abd Wadd, and that was the reason for the defeat of the people (enemies) – from Abdullah Bin Mas’ud. And it is (also) reported from Abu Abdullah^-asws’.[9]

وعنه، قال: حدثنا محمد بن يونس بن مبارك، عن يحيى بن عبد الحميد الحماني، عن يحيى بن معلى الأسلمي، عن محمد بن عمار بن زريق، عن أبي إسحاق، عن زياد بن مطر، قال: كان عبد الله بن مسعود يقرأ: «و كفى الله المؤمنين القتال بعلي».

And from him (Sharaf Al Deen Al Najafi) who said, ‘It was narrated to us by Muhammad Bin Yunus Bin Mubarak, from Yahya Bin Abdul Hameed Al Hamani, from Yahya Bin Moala Al Aslami, from Muhammad Bin Ammar Bin Zareyq, from Abu Ishaq, from Ziyad Bin Matar who said,

‘Abdullah Bin Masoud used to recite: and Allah Sufficed the Momineen in the battle, by Ali, and Allah would always be Strong, Mighty [33:25].

و سبب نزول هذه الآية: أن المؤمنين كفوا القتال بعلي (عليه السلام)، و إن المشركين تحزبوا، و اجتمعوا في غزاة الخندق- و القصة مشهورة، غير أنا نحكي طرفا منها- و هو

And the reason for the Revelation of this Verse is that the Momineen were suffice in the battle by Ali^-asws, and that the Polytheists had formed an alliance and had gathered in a military expedition of Al-Khandaq (the ditch) – and the story is well known, apart from that I am relating the fringes of it, and it is: –

أن عمرو بن عبد ود كان فارس قريش المشهور، و كان يعد بألف فارس، و كان قد شهد بدرا، و لم يشهد أحدا، فلما كان يوم الخندق خرج معلما ليرى الناس مقامه، فلما رأى الخندق، قال: مكيدة، و لم نعرفها من قبل

Amro Bin Abd Wadd was the famous horseman of Quraysh, and he was equated with a thousand horsemen, and he had attended (the battle of) Badr, and did not attend (the batter of) Ohad. So when it was the day of Al-Khandaq, he came out as an instructor for the people to see his position. But when he saw the ditch, he said, ‘A ploy, and we do not recognise it from before.

و حمل فرسه عليه، فعطفه، و وقف بإزاء المسلمين، و نادى: هل من مبارز؟ فلم يجبه أحد، فقام علي (عليه السلام)، و قال: «أنا، يا رسول الله». فقال له: «إنه عمرو، اجلس

And he got his horse to carry him upon it and he crossed over, and paused by the side of the Muslims, and called out, ‘Is there anyone for duel?’ But, no one answered him. So Ali^-asws stood up and said, ‘I^-asws, O Rasool-Allah^-saww!’ He^-saww said to him^-asws: ‘It is Amro. Be seated’.

فنادى ثانية، فلم يجبه أحد، فقام علي (عليه السلام)، و قال: «أنا، يا رسول الله». فقال له: «إنه عمرو، اجلس

He called out for the second time, but no one answered him. Ali^-asws stood up and said: ‘I^-asws, O Rasool-Allah^-saww!’ He^-saww said to him^-asws: ‘It is Amro. Be seated’.

فنادى ثالثة، فلم يجبه أحد. فقام علي (عليه السلام)، و قال: «أنا يا رسول الله»، فقال له: «إنه عمرو». فقال: «و إن كان عمرا» فاستأذن النبي (صلى الله عليه و آله) في برازه، فأذن له

He called out a third time, but no one answered him. Ali^-asws stood up and said: ‘I^-asws, O Rasool-Allah^-saww! He^-saww said to him^-asws: ‘It is Amro’. He^-asws said: And even if it was Amro’. So he^-asws sought the permission of the Prophet^-saww to duel him, and he^-saww permitted him^-asws.

قال حذيفة (رضي الله عنه): فألبسه رسول الله (صلى الله عليه و آله) درعه [ذات‏] الفضول، و أعطاه ذا الفقار، و عممه عمامته السحاب على رأسه تسعة أدوار، و قال له: «تقدم

Huzeyfa said, ‘Rasool-Allah^-saww put his^-saww own armour, Zat Al-Fazoul, on him^-asws, and gave him (the sword) Za Al-Fiqar, and turbaned him^-asws with his^-saww own turban, and fastened around his^-asws head with nine circuits, and he^-saww said to him^-asws: ‘Proceed!’

فلما ولى، قال النبي (صلى الله عليه و آله): «برز الإيمان كله إلى الشرك كله، اللهم احفظه من بين يديه، و من خلفه، و عن يمينه، و عن شماله، و من فوق رأسه، و من تحت قدميه

When he^-asws turned, the Prophet^-saww said: ‘The Eman, all of it is going to duel against the Polytheism, all of it. O Allah^-azwj! Protect him^-asws from in front of him^-asws, and from behind him^-asws, and from his^-asws right, and from his^-asws left, and from above his^-asws head, and from beneath his^-asws feet.

فلما رآه عمرو، قال له: من أنت؟ قال: «أنا علي». قال: ابن عبد مناف؟ قال: «أنا علي بن أبي طالب» فقال: غيرك- يا ابن أخي- من أعمامك أسن منك، فإني أكره أن أهرق دمك. فقال له علي (عليه السلام): «و لكني- و الله- لا أكره أن أهرق دمك

When Amro saw him^-asws, he said to him^-asws, ‘Who are you^-asws?’ He^-asws said: ‘I am Ali^-asws!’ He said, ‘Son of Abd Manaf?’ He^-asws said: ‘I^-asws am Ali Bin Abu Talib^-asws’. He said, ‘Other than you^-asws, O son of my brother, from your uncles older than you^-asws, for I dislike to spill your^-asws blood’. Ali^-asws said to him: ‘But, by Allah^-azwj, I^-asws do not dislike spilling your blood’’.

قال: فغضب عمرو، و نزل عن فرسه، و عقرها، و سل سيفه كأنه شعلة نار، ثم أقبل نحو علي (عليه السلام)، فاستقبله علي (عليه السلام) بدرقته، فقدها، و أثبت فيها السيف، و أصاب رأسه فشجه، ثم إن عليا (عليه السلام) ضربه على حبل عاتقه، فسقط إلى الأرض، و ثارت بينهما عجاجة

He (the narrator) said, ‘Amro was angered, and he descended from his horse and hamstrung it, and he took out his sword as if it was a flame of fire, then came over near to Ali^-asws. Ali^-asws faced him with his^-asws shield, but lost it, and the sword (of Amro) got embedded in it, and his^-asws head was hit, and it was scarred. Then Ali^-asws pulled a rope of his neck, and he fell down to the ground, and a cloud of dust was raised between them.

فسمعنا تكبير علي (عليه السلام)، فقال رسول الله (صلى الله عليه و آله): «قتله، و الذي نفسي بيده

Then we heard the exclamation of Takbeer by Ali^-asws, so Rasool-Allah^-saww said: ‘He^-asws killed him, by the One^-azwj in Whose Hand is my^-saww soul!’

قال: و حز رأسه، و أتى به إلى رسول الله (صلى الله عليه و آله)، و وجهه يتهلل، فقال له‏ النبي (صلى الله عليه و آله): «أبشر- يا علي- فلو وزن اليوم عملك بعمل امة محمد لرجح عملك بعملهم، و ذلك أنه لم يبق بيت من المشركين إلا و دخله وهن، و لا بيت من المسلمين إلا و دخله عز

He (the narrator) said, ‘And his head fell off, and he^-asws came with it to Rasool-Allah^-saww, and his^-asws face was beaming. So, the Prophet^-saww said to him^-asws: ‘Receive glad tidings – O Ali^-asws! If your^-asws deed of today were to be weighed with the deeds of the community of Muhammad^-saww, your^-asws deed would be heavier than their deeds’. It was so, that there did not remain any house of the Polytheists except feebleness entered into it, and there was no house of the Muslims except might entered into it.

قال: و لما قتل عمرو، و خذل الأحزاب، أرسل الله عليهم ريحا و جنودا من الملائكة، فولوا مدبرين بغير قتال، و سببه قتل عمرو، فمن ذلك قال سبحانه: وَ كَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتالَ بعلي (عليه السلام)

He (the narrator) said, ‘And when Amro was killed, and the confederates abandoned (the war), Allah^-azwj Sent a wind upon them and armies from the Angels. So, they turned back without fighting, and the reason was the killing of Amro. Therefore, from that, the Glorious One^-azwj Said: and Allah Sufficed the Momineen in the battle, by Ali [33:25]’.[10]

وروى الحافظ منصور بن شهريار بن شيرويه بإسناده إلى ابن عباس، قال: لما قتل علي (عليه السلام) عمرا، و دخل على رسول الله (صلى الله عليه و آله) و سيفه يقطر دما، فلما رآه كبر، و كبر المسلمون، و قال النبي (صلى الله عليه و آله): «اللهم أعط عليا فضيلة لم يعطها أحد قبله، و لم يعطها أحد بعده

And it is reported by the memoriser Mansour Bin Shahriyar, by his chain going up to Ibn Abbas who said,

‘When Ali^-asws killed Amro, and Ali^-asws came over to Rasool-Allah^-saww and his^-asws sword was dripping blood, he^-saww exclaimed Takbeer when he^-saww saw him^-asws, and the Muslims (also) exclaimed Takbeer. And the Prophet^-saww said: ‘O Allah^-azwj! Grant Ali^-asws such a merit not having been Granted to any one before him^-asws, and will not be Granted to anyone after him^-asws’.

قال: فهبط جبرئيل (عليه السلام)، و معه من الجنة اترجة، فقال: «يا رسول الله، إن الله عز و جل يقرأ عليك السلام، و يقول لك: حي بهذه علي بن أبي طالب

He (Ibn Abbas) said, ‘So Jibraeel^-as descended, and with him^-as was an orange, and he^-as said: ‘O Rasool-Allah^-saww! Allah^-azwj Mighty and Majestic Conveys the Greetings to you^-saww, and is Saying to you^-saww: “Welcome Ali^-asws Bin Abu Talib^-asws with this!”

قال: فدفعها إلى علي (عليه السلام)، فانفلقت في يده فلقتين، فإذا فيها حريرة خضراء، فيها مكتوب سطران بخضرة: تحفة من الطالب الغالب إلى علي بن أبي طالب

He (Ibn Abbas) said, ‘So he^-saww handed it over to Ali^-asws, it fell apart in his^-asws hand into two pieces, and there was green silk (piece) in it, wherein was inscribed in two lines in green: “A gift from the Seeker (Al-Talib) the Overcomer (Al-Ghalib) to Ali^-asws Bin Abu Talib^-asws’’.[11]

وَ رَوَى مُحَمَّدُ بْنُ خَالِدٍ الْبَرْقِيُّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ فَيْضِ بْنِ مُخْتَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ قَرَأَ إِنَّ عَلِيّاً لَلْهُدَى وَ إِنَّ لَهُ الْآخِرَةَ وَ الْأُولَى وَ ذَلِكَ حَيْثُ سُئِلَ عَنِ الْقُرْآنِ قَالَ فِيهِ الْأَعَاجِيبُ فِيهِ وَ كَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ‏ بِعَلِيٍّ ع وَ فِيهِ أَنَّ عَلِيّاً لَلْهُدَى وَ أَنَّ لَهُ الْآخِرَةَ وَ الْأُولَى

And it is reported by Muhammad Bin Kkhalid al Barqy, from Yunus Bin Zabyan, from Ali Bin Abu Hamza, from Fayz Bin Mukhtar,

‘‘Abu Abdullah^-asws that he^-asws recited: Surely, Ali is for the Guidance, and surely for him is the Hereafter and the closeness [92:12], and that is when he^-asws was asked about the Quran. He^-asws said: ‘The wonders are in it: and Allah Sufficed the Momineen in the battle, by Ali, and Allah would always be Strong, Mighty [33:25], and in it is: Surely Ali is for the Guidance [92:12], and that for him^-asws is the Hereafter and the closeness’’.^[12]

VERSES 26 & 27

وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا {26}

And He Brought down those backers from the people of the Book from their fortress and Cast awe into their hearts. A group you killed, and a group you made captives [33:26]

وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَمْ تَطَئُوهَا ۚ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرًا {27}

And He Made you to inherit their land, and their houses, and their wealth, and land you had not trodden on, and Allah would always be Able upon all things [33:27]

علي بن إبراهيم: و نزل في بني قريظة: فلما دخل رسول الله (صلى الله عليه و آله) المدينة، و اللواء معقود، أراد أن يغتسل من الغبار، فناداه جبرئيل: «عذيرك من محارب، و الله ما وضعت الملائكة لأمتها، فكيف تضع لأمتك؟ إن الله يأمرك أن لا تصلي العصر إلا ببني قريظة، فإني متقدمك، و مزلزل بهم حصنهم، إنا كنا في آثار القوم، نزجرهم زجرا، حتى بلغوا حمراء الأسد

Ali Bin Ibrahim –

And it was Revealed regarding the Clan of Qureyza. So, when Rasool-Allah^-saww entered Al-Medina, and the flag was tied up, he^-saww intended to wash from the dust. Jibraeel^-as called out to him^-saww: ‘Your^-saww nobility is from a warrior, and Allah^-azwj did not Place the Angels for its community, so how would He^-azwj Place it for your^-saww community? Allah^-azwj Commands you^-saww that you^-saww should not pray Al-Asr Salat except by the Clan of Qureyza. So, I^-as am preceding you^-saww, and will shake them in their fortresses. We are in the footsteps of the people. We will restrain them with a restrainment until you^-saww reach Hamraa Al-Asad’.

فخرج رسول الله (صلى الله عليه و آله)، فاستقبله حارثة بن النعمان، فقال له: «ما الخبر، يا حارثة؟». قال: بأبي أنت و امي- يا رسول الله- هذا دحية الكلبي ينادي في الناس: ألا لا يصلين العصر أحد إلا في بني قريظة. فقال: «ذلك جبرئيل، أدعوا لي عليا

Rasool-Allah^-saww went out, and Haaris Bin Al-No’man met him^-as. He^-saww said to him; ‘What is the news, O Haaris?’ He said, ‘May my father and my mother be sacrificed for you^-saww – O Rasool-Allah^-saww – Dahiyat Al-Kalby is calling out among the people, ‘No one should pray Al-Asr except by the Clan of Qureyza!’ So he^-saww said: ‘That is Jibraeel^-as. Call Ali^-asws for me’.

فجاء علي (عليه السلام)، فقال له: «ناد في الناس: لا يصلين أحد العصر إلا في بني قريظة». فجاء أمير المؤمنين (عليه السلام)، فنادى فيهم، فخرج الناس، فبادروا إلى بني قريظة

Ali^-asws came, and he^-saww said to him^-asws: ‘Call out among the people: ‘No one should pray Al-Asr Salat except by the Clan of Qureyza’. Amir-Al-Momineen^-asws went and called out among the people, and took them to the Clan of Qureyza.

و خرج رسول الله (صلى الله عليه و آله)، و أمير المؤمنين (عليه السلام) بين يديه، مع الراية العظمى، و كان حيي بن أخطب لما انهزمت قريش، جاء و دخل حصن بني قريظة، فجاء أمير المؤمنين (عليه السلام) و أحاط بحصنهم، فأشرف عليهم كعب بن أسد من الحصن يشتمهم، و يشتم رسول الله (صلى الله عليه و آله)

And Rasool-Allah^-saww went out, and Amir Al-Momineen^-asws was in front of him^-saww, with the great Flag. And when Quraysh were defeated, Hayy Bin Akhtab went and entered the fortress of the Clan of Qureyza. So Amir Al-Momineen^-asws came and surrounded their fortress. Then Ka’ab Bin Asad came out from the fortress and insulted them, and insulted Rasool-Allah^-saww.

فأقبل رسول الله (صلى الله عليه و آله) على حمار، فاستقبله أمير المؤمنين (عليه السلام)، فقال: «بأبي أنت و امي- يا رسول الله- لا تدن من الحصن». فقال رسول الله (صلى الله عليه و آله): «يا علي، لعلهم شتموني؟ إنهم لو قد رأوني لأذلهم الله

Rasool-Allah^-saww came over riding upon a donkey, but Amir Al-Momineen^-asws faced him^-saww and said: ‘May my^-asws father^-asws and my^-asws mother^-asws be sacrificed for you^-saww – O Rasool-Allah^-saww – Do not approach the fortress’. So Rasool-Allah^-saww said: ‘O Ali^-asws! Is it because they are insulting me^-saww? If they were to see me^-saww, Allah^-azwj would Humiliate them!’

و كان حول الحصن نخل كثير، فأشار إليه رسول الله (صلى الله عليه و آله) بيده، فتباعد عنه، و تفرق في المفازة، و أنزل رسول الله (صلى الله عليه و آله) العسكر حول حصنهم، فحاصرهم ثلاثة أيام، فلم يطلع منهم أحد رأسه، فلما كان بعد ثلاثة أيام نزل إليه غزال بن شمول، فقال: يا محمد، تعطينا ما أعطيت إخواننا من بني النضير؟ احقن دماءنا، و نخلي لك البلاد و ما فيها، و لا نكتمك شيئا. فقال: «لا، أو تنزلون على حكمي

And around the fortress there was a huge palm tree. Rasool-Allah^-saww gestured towards it by his^-saww hand, so it distanced itself from it, and separated to be in the wasteland. And Rasool-Allah^-saww encamped the soldiers around the fortress. They besieged them for three days. Not one of them stuck their heads out from it. So, after the three days, Gazaal Bin Shamoul came down to them, and he said, ‘O Muhammad^-saww! Give us what was given to our brother from the Clan of Nuzeyr. Spare our blood, and we shall leave for you^-saww the town and whatever is in it, and we shall not conceal anything’. So he^-saww said: ‘No, or you yield to two of my^-saww judgements’.

فرجع، و بقوا أياما، فبكت النساء و الصبيان إليهم، و جزعوا جزعا شديدا، فلما اشتد عليهم الحصار نزلوا على حكم رسول الله (صلى الله عليه و آله)، فأمر رسول الله (صلى الله عليه و آله) بالرجال، فكتفوا، و كانوا سبع مائة ، و أمر بالنساء، فعزلن

He returned, and remained for a day. The women and children among them cried, and they grieved with a severe grievance. So, when the siege became difficult upon them, they yielded to the judgement of Rasool-Allah^-saww. Then Rasool-Allah^-saww ordered for the men to be bound, and there were seven hundreds of them, and ordered for the women to be dismissed.

فاخرج كعب بن أسد، مجموعة يديه إلى عنقه، و كان جميلا و سيما، فلما نظر إليه رسول الله (صلى الله عليه و آله)، قال له: «يا كعب، أما نفعتك وصية ابن الحواس؟! الحبر الذكي الذي قدم عليكم من الشام، فقال: تركت الخمر و الخنزير ، و جئت إلى البؤس و التمور، لنبي يبعث، مخرجه بمكة، و مهاجرته في هذه البحيرة، يجتزئ بالكسيرات و التميرات، و يركب الحمار العري، في عينيه حمرة، بين كتفيه خاتم النبوة، يضع سيفه على عاتقه، لا يبالي من لاقى منكم، يبلغ سلطانه منقطع الخف و الحافر

So, Ka’ab Bin Sa’ad came out, with his hands bound to his neck, and he was a handsome man, so when Rasool-Allah^-saww looked towards him, he^-saww said to him: ‘O Ka’ab, did the will of Ibn Al-Hawaas not benefit you? The intelligent Rabbi who came to you from Syria, said, ‘Avoid the intoxicants, and the pigs. And I have come to the evil and the dates, for a Prophet^-saww would be Sent, coming out at Makkah, and would emigrate in this area, and cutting off the disappointment, and would be riding a bareback donkey, with redness in its eyes, in between his^-saww shoulders would be the seal of the Prophet-hood, and would place his^-saww sword upon his^-saww shoulder, and would not care which one of you he^-saww meets, his^-saww authority would cut-off the slipper and the hoof’.

فقال: قد كان ذلك يا محمد، و لولا أن اليهود يعيروني أني جزعت عند القتل لآمنت بك، و صدقتك، و لكني على دين اليهودية، عليه أحيا، و عليه أموت. فقال رسول الله (صلى الله عليه و آله): «قدموه فاضربوا عنقه» فضربت عنقه

He said, ‘Such is the case, O Muhammad^-saww! And had the Jews supported me, I would have grieved at the fighting in believing in you^-saww, and would have ratified you^-saww, but I am upon the religion of the Jews. Upon it I live, and upon it I shall die’. So Rasool-Allah^-saww said: ‘Go ahead and strike his neck!’ So, his neck was struck.

ثم قدم حيي بن أخطب، فقال له رسول الله (صلى الله عليه و آله): «يا فاسق، كيف رأيت صنع الله بك؟» فقال: و الله- يا محمد- ما ألوم نفسي في عداوتك، و لقد قلقلت كل مقلقل، و جهدت كل الجهد، و لكن من يخذل الله‏ فقدم، و ضرب عنقه فقتلهم رسول الله (صلى الله عليه و آله) في البردين: بالغداة، و العشي، في ثلاثة أيام، و كان يقول: «اسقوهم العذب، و أطعموهم الطيب، و أحسنوا إسارهم». حتى قتلهم كلهم، و أنزل الله على رسوله فيهم: وَ أَنْزَلَ الَّذِينَ ظاهَرُوهُمْ مِنْ أَهْلِ الْكِتابِ مِنْ صَياصِيهِمْ أي من حصونهم وَ قَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ إلى قوله: وَ كانَ اللَّهُ عَلى كُلِّ شَيْ‏ءٍ قَدِيراً

The Hayy Bin Akhtab came, so Rasool-Allah^-saww said to him: ‘O Mischievous one! How did you see what Allah^-azwj has Done with you?’ He said, ‘By Allah^-azwj – O Muhammad^-saww – I do not blame myself regarding enmity towards you^-saww, and would have shaken with every shaking, and would have fought with every fight, but whatever we abandoned, Allah^-azwj Made it to happen. And Rasool-Allah^-saww had his neck to be struck, and he^-saww killed them in two cold spells of the mornings and evenings over three days. And he^-saww was saying: ‘Give them sweet water, and give them good food, and make good their bondage’, until he^-saww had killed all of them and Allah^-azwj Revealed upon His^-azwj Rasool^-saww with regards to them: And He Brought down those backers from the people of the Book from their fortress and Cast awe into their hearts [33:26] – up to His^-azwj Words: and Allah would always be Able upon all things [33:27]’.[13]

VERSES 28 & 29

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا {28}

O Prophet! Say to your wives: ‘If you were intending the life of the world and its adornments, then come, I shall provide for you and release you with a gracious release [33:28]

وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا {29}

And if you were intending Allah and His Rasool, and the House of the Hereafter, then surely Allah has Prepared for the good doers from you, a mighty Recompense [33:29]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَيَّرَ امْرَأَتَهُ فَاخْتَارَتْ نَفْسَهَا بَانَتْ مِنْهُ

Humeyd, from Ibn Sama’at, from Ibn Rabat, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man who (gave a) choice to his wife, so she chose herself to be irrevocably divorced from him’.

قَالَ لَا إِنَّمَا هَذَا شَيْ‏ءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَاصَّةً أُمِرَ بِذَلِكَ فَفَعَلَ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَطَلَّقَهُنَّ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ وَ أُسَرِّحْكُنَّ سَراحاً جَمِيلًا

He^-asws said: ‘No! This is something which was for Rasool-Allah^-saww in particular. He^-saww was Commanded with that, so he^-saww did it; and had they chosen themselves, they would have been divorced, and these are the Words of Allah^-azwj Mighty and Majestic: O Prophet! Say to your wives: ‘If you were intending the life of the world and its adornments, then come, I shall provide for you and release you with a gracious release [33:28]’.[14]

وعنه: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل، عن محمد بن الفضيل، عن أبي الصباح الكناني، قال: ذكر أبو عبد الله (عليه السلام): «أن زينب قالت لرسول الله (صلى الله عليه و آله): لا تعدل و أنت رسول الله؟! و قالت حفصة: إن طلقنا وجدنا في قومنا أكفاءنا

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al-Fazeyl, from Abu Al-Sabah Al-kanany who said,

‘Abu Abdullah^-asws mentioned that: ‘Zaynab said to Rasool-Allah^-saww, ‘You^-saww are not doing justice and you^-saww are Rasool-Allah^-saww?’ And Hafsa said, ‘If you^-saww were to divorce us, we would find (suitors) in our people who are a match for us’.

فاحتبس الوحي عن رسول الله (صلى الله عليه و آله) عشرين يوما- قال- فأنف الله عز و جل لرسوله (صلى الله عليه و آله)، فأنزل: يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ إلى قوله: أَجْراً عَظِيماً

The Revelation was Withheld from Rasool-Allah^-saww for twenty days, after which Allah ^-azwj Mighty and Majestic Revealed: O Prophet! Say to your wives: ‘If you were intending the life of the world and its adornments [33:28] – up to His^-azwj Words: an honourable sustenance [33:31].

قال- فاخترن الله و رسوله، و لو اخترن أنفسهن لبن، و إن اخترن الله و رسوله فليس بشي‏ء

He^-asws said: ‘So Allah^-azwj and His^-azwj Rasool^-saww gave them a choice, and if they had chosen themselves they would have become strangers (divorced), and if they had chosen Allah^-azwj and His^-azwj Rasool^-saww, it would have come to nothing’.[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنِفَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ مَقَالَةٍ قَالَتْهَا بَعْضُ نِسَائِهِ فَأَنْزَلَ اللَّهُ آيَةَ التَّخْيِيرِ فَاعْتَزَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ ثُمَّ دَعَاهُنَّ فَخَيَّرَهُنَّ فَاخْتَرْنَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ كَانَتْ وَاحِدَةً بَائِنَةً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’far^-asws saying that Allah^-azwj Mighty and Majestic Scorned for Rasool-Allah^-saww due to the speech which one of his^-saww wives said, so He^-azwj Revealed the Verse of the Choice (33:28). So Rasool-Allah^-saww detached from his^-saww wives for twenty-nine nights in the watering place of Umm Ibrahim^-as (Mariah the Coptic). Then he^-saww called them over, and he^-saww gave them a choice, so they chose him^-saww. Thus nothing happened, and had they chosen themselves, even once, they would have been irrevocably divorced’.

قَالَ وَ سَأَلْتُهُ عَنْ مَقَالَةِ الْمَرْأَةِ مَا هِيَ قَالَ فَقَالَ إِنَّهَا قَالَتْ يَرَى مُحَمَّدٌ أَنَّهُ لَوْ طَلَّقَنَا أَنَّهُ لَا يَأْتِينَا الْأَكْفَاءُ مِنْ قَوْمِنَا يَتَزَّوَجُونَّا

He (the narrator) said, ‘And I asked him^-asws about the speech of the woman, and what it was?’ So he^-asws said: ‘She had said, ‘Muhammad^-saww sees that if he^-saww were to divorce us, the matches from our people would not come to us to marry us’.[16]

وعنه: عن محمد بن أبي عبد الله، عن معاوية بن حكيم، عن صفوان، و علي بن الحسن بن رباط، عن أبي أيوب الخزاز، عن محمد بن مسلم، قال: سألت أبا جعفر (عليه السلام) عن الخيار، فقال: «و ما هو، و ما ذاك؟ إنما ذاك شي‏ء كان لرسول الله (صلى الله عليه و آله)

And from him, from Muhammad Bin Abu Abdullah, from Muawiya Bin Hakeem, from Safwan, from Ali Bin Al-Hassan Bin Rabaat, from Abu Ayoub Al-Khazaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the choice, so he^-asws said: ‘And what is it, and what is that? But rather, that is a thing which was for Rasool-Allah^-saww (only)’.[17]

وعنه: عن عدة من أصحابنا، عن سهل بن زياد، عن ابن أبي نصر، عن حماد بن عثمان، عن عبد الأعلى بن أعين، قال: سمعت أبا عبد الله (عليه السلام) يقول: «إن بعض نساء النبي (صلى الله عليه و آله) قالت: أ يرى محمد أنه لو طلقنا لا نجد الأكفاء من قومنا؟- قال- فغضب الله عز و جل له من فوق سبع سماواته، فأمره، فخيرهن، حتى انتهى إلى زينب بنت جحش، فقامت، و قبلته، و قالت: أختار الله و رسوله

And from him, from a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Hamaad Bin Usmaan, from Abdul A’ala Bin A’ayn who said,

‘I heard Abu Abdullah^-asws saying: ‘One of the wives of the Prophet^-saww said, ‘Do you see that if Muhammad^-saww were to divorce us, we would not find anyone suitable from our people? So Allah^-azwj Mighty and Majestic was Wrathful from the top of the seven skies, and Commanded him^-saww that he ^aww should give them wealth, until he^-saww came to Zaynab Bint Jahsh, but she stood up, and kissed him^-saww and said, ‘I choose Allah^-azwj and His^-azwj Rasool^-saww’.[18]

VERSES 30 & 31

يَا نِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {30}

O wives of the prophet! The one from you who comes with an open immorality, the Punishment would be increased for her doubly, and that would be easy upon Allah [33:30]

وَمَنْ يَقْنُتْ مِنْكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا {31}

And one who is certain of Allah and His Rasool and does righteous deeds, We shall Give her Recompense to her twice, and Prepare for her an honourable sustenance [33:31]

ثم‏ قال: حدثنا محمد بن أحمد، قال: حدثنا محمد بن عبد الله بن غالب، عن عبد الرحمن بن أبي نجران، عن حماد، عن حريز، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: يا نِساءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفاحِشَةٍ مُبَيِّنَةٍ يُضاعَفْ لَهَا الْعَذابُ ضِعْفَيْنِ، قال: «الفاحشة: الخروج بالسيف

Then (Ali Bin Ibrahim) said, ‘Muhammad Bin Ahmad narrated to us, from Muhammad Bin Abdullah Bin Ghalib, from Abdul Rahman Bin Abu Najran, from Hamaad, from Hareyz who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: O wives of the prophet! The one from you who comes with an open immorality, the Punishment would be increased for her doubly [33:30], he^-asws said: ‘The immorality – the coming out with the sword (for battle)’.[19]

محمد بن العباس، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن كرام، عن محمد بن مسلم، عن أبي عبد الله (عليه السلام)، قال: قال لي: «أ تدري ما الفاحشة المبينة؟» قلت: لا. قال: «قتال أمير المؤمنين (عليه السلام)» يعني أهل الجمل

Muhammad Bin Al-Abbas, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Karaam, from Muhammad Bin Muslim,

(The narrator says) Abu Abdullah^-asws said to me: ‘Do you know what is the: open immorality [33:30]?’ I said, ‘No’. He^-asws said: ‘The fighting against Amir-Al-Momineen^-asws’. Meaning the people of the Camel (Battle of Al-Basra)’.[20]

في كتاب الخصال عن على بن أبى طالب عليه السلام عن النبي صلى الله عليه واله انه قال في وصيته له: يا على ليس على النساء جمعة إلى أن قال: ولا تخرج من بيت زوجها الا باذنه وان خرجت بغير اذنه لعنها الله وجبرئيل وميكائيل

In the book Al-Khisaal,

(It has been narrated) from Ali^-asws Bin Abu Talib^-asws, who from the Prophet^-saww having said in his^-saww will to him^-asws: ‘O Ali^-asws! The congregation, it is not upon the women,’ until he^-saww said: ‘And she should not come out from the house of her husband without his permission. And if she were to come out without his permission, the Curse of Allah^-azwj, and Jibraeel^-as, and Mikaeel^-as would be upon her’.[21]

ثم‏ قال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: «أجرها مرتين، و عذابها ضعفين، كل هذا في الآخرة، حيث يكون الأجر، يكون العذاب

Then Ali Bin Ibrahim said, ‘And in a report of Abu Al-Jaroud,

‘Abu Ja’far^-asws having said: ‘Her Recompense would be twice, and her Punishment would be doubled. All this is in the Hereafter, where the Recompense would take place, and the Punishment would take place’.[22]

[ الفضل الطبرسي ] روى أبو حمزة الثمالي، عن زيد بن علي (عليه السلام) انه قال: إني لأرجو للمحسن منا أجرين وأخاف على المسئ منا أن يضاعف له العذاب ضعفين كما وعد أزواج النبي (صلى الله عليه وآله)

Al Fazal Al Tabarsy – Abu Hamza Al Sumaly reported,

(It has been narrated) from Zayd son of Ali^-asws (4^th Imam), he^-asws having said: ‘I^-asws am hopeful for the doer of good from us with two Recompenses, and I^-asws fear over the offender from us that the Punishment would be increased for him to be doubled just as wives of the Prophet^-saww had been Promised with’? .[23]

الطبرسي: روى محمد بن أبي عمير، عن إبراهيم بن عبد الحميد، عن علي بن عبيد الله بن الحسين، عن أبيه، عن علي بن الحسين زين العابدين (عليه السلام)، أنه قال له رجل: إنكم أهل بيت مغفور لكم

Al-Tabarsy – It has been reported by Muhammad Bin Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ali Bin Ubeydullah Bin Al-Husayn, from his father,

‘From Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws, a man having said to him^-asws, ‘You^-asws, the People^-asws of the Household, there is Forgiveness for you^-asws all’.

قال: فغضب، و قال: «نحن أحرى أن يجري فينا ما أجرى الله في أزواج النبي (صلى الله عليه و آله) من أن يكون كما تقول، إنا نرى لمحسننا ضعفين من الأجر، و لمسيئنا ضعفين من العذاب». ثم قرأ الآيتين

He (the narrator) said, ‘He^-asws got angry and said: ‘It is more exact that Allah^-azwj has Made to flow within us^-asws what He^-azwj Made to be in the wives of the Prophet^-saww, from that it should happen as you are saying. We^-asws see that our^-asws benevolent ones would get double the Recompense, and for our^-asws wrong-doers would get double the Punishment’.[24]

VERSES 32 & 33

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا {32}

O wives of the Prophet! You are not like any one from the women. If you are pious, then do not be soft in speech, lest he in whose heart is a disease yearns; and speak a reasonable speech [33:32]

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا {33}

And stay in your houses and do not display your finery like the displaying of the Pre-Islamic period before; and establish the Salat and give the Zakat, and obey Allah and His Rasool. But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a (thorough) Purification [33:33]

Prophecy of Rasool-Allah^-saww

ابن بابويه، قال: حدثنا علي بن أحمد الدقاق (رحمه الله)، قال: حدثنا حمزة بن القاسم، قال: حدثنا أبو الحسن علي بن الجنيد الرازي، قال: حدثنا أبو عوانة، قال: حدثنا الحسن بن علي، عن عبد الرزاق، عن أبيه، عن مينا مولى عبد الرحمن بن عوف، عن عبد الله بن مسعود، قال: قلت للنبي (صلى الله عليه و آله): يا رسول الله، من يغسلك إذا مت؟ قال: «يغسل كل نبي وصيه». قلت: فمن وصيك، يا رسول الله؟ قال: «علي بن أبي طالب

Ibn Babuwayh said, ‘It was narrated to us by Ali Bin Ahmad al Daqaq, from Hamza Bin Al Qasim, from Abu Al-Hassan Ali Bin Al Juneyd Al Razy, from Abu Awana, from Al-Hassan Bin Ali, from Abdul Razaq, from his father, from Mana, a slave of Abdul Rahman Bin Awf, from Abdullah Bin Masoud who said,

‘I said to the Prophet^-saww, ‘O Rasool-Allah^-saww! Who will be washing you^-saww, when you^-saww pass away?’ He^-saww said:’ Every Prophet^-as is washed by his^-as successor^-as’. I said, ‘So who is your^-saww successor^-asws, O Rasool-Allah^-saww? He^-saww said: ‘Ali^-asws Bin Abu Talib^-asws’.

قلت: كم يعيش بعدك يا رسول الله؟ قال: «ثلاثين سنة، فإن يوشع بن نون وصي موسى عاش بعد موسى ثلاثين سنة، و خرجت عليه صفراء بنت شعيب زوجة موسى (عليه السلام)، فقالت: أنا أحق منك بالأمر. فقاتلها، فقتل مقاتليها، و أسرها فأحسن أسرها

I said, How long would he^-asws live after you^-saww, O Rasool-Allah^-saww?’ He^-saww said: ‘Thirty years, for Yoshua Bin Noon^-as, successor^-as of Musa^-as lived for thirty years after Musa^-as, and Safra’a daughter of Shueyb^-as, wife of Musa^-as came out against him^-as, and she said, ‘I am more rightful that you are with the command’. So he^-as fought against her and killed her soldiers, and made her a captive, and was good to her in her captivity.

و إن ابنة أبي بكر ستخرج على علي في كذا و كذا ألفا من أمتي، فيقاتلها، فيقتل مقاتليها، و يأسرها فيحسن أسرها، و فيها أنزل الله عز و جل: وَ قَرْنَ فِي بُيُوتِكُنَّ وَ لا تَبَرَّجْنَ تَبَرُّجَ الْجاهِلِيَّةِ الْأُولى يعني صفراء بنت شعيب

And the daughter of Abu Bakr would be coming out against Ali^-asws among such and such thousands from my^-saww community. So he^-asws would fight her, and kill her soldiers, and make her a captive, and be good in her captivity. And regarding her, Allah^-azwj Revealed: And stay in your houses and do not display your finery like the displaying of the Pre-Islamic period before [33:33] – meaning Safra’a daughter of Shueyb^-as’’.[25]

The enmity of Ayesha towards Ali^-asws Bin Abu Talib^-asws

حدثنا احمد بن محمد والحسن بن على بن النعمان عن ابيه على بن النعمان عن محمد بن سنان يرفعه قال ان عايشة قالت التمسوا لى رجلا شديد العداوة لهذا الرجل حتى ابعثه إليه قال فأتيت به فمثل بين يديها فرفعت إليه رأسها فقالت ما بلغ من عداوتك لهذا الرجل قال فقال لها كثيرا ما اتمنى على ربى انه واصحابه في وسطى فضربت ضربة بالسيف يصبغ فسبق السيف الدم

It has been narrated to us Ahmad Bin Muhammad, and Al-Hassan Bin Ali Bin Al-No’man, from his father Ali Bin Al-No’man, from Muhammad Bin Sinan with an unbroken chain said:

‘Ayesha said, ‘Seek out a man for me who will have extreme enmity towards this man (Ali^-asws)’. He said, ‘I came to her with him, as if in front of her. She raised her head and said, ‘What is the level of your enmity for this man^-asws?’ He said to her, ‘A lot. Many a times I have wished to my Lord^-azwj, that he^-asws and his^-asws companions would be in my midst. I would then strike them with the striking of the sword, and would dye it with the blood’.

قالت فانت له فاذهب بكتابي هذا فادفعه إليه ظاعنا رأيته أو مقيما اما انك ان رايته راكبا على بغلة رسول الله صلى الله عليه وآله متنكبا قوسه معلقا كنانته بقربوس سرجه واصحابه خلفه كأنهم طير صواف فتعطيه كتابي هذا وان عرض عليك طعامه وشرابه فلاتناولن منه شيئا فان فيه السحر

She said to him, ‘Go with this letter of mine and hand it over to him^-asws. Our guess is that you will see him^-asws to be standing, but if you see him^-asws to be riding on the mule of Rasool-Allah^-saww, his^-asws bow hanging from his^-asws saddle, and his^-asws companions following behind him^-asws as if they are rows of birds. Give him this letter of mine and he^-asws will present to you his^-asws food and his^-asws drink. Do not eat or drink from it anything, for there is sorcery in it!’

قال فاستقبلته راكبا فناولته الكتاب ففض خاتمه ثم قرأه فقال تبلغ إلى منزلنا فتصيب من طعامنا وشرابنا ونكتب جواب كتابك فقال هذا والله مالا يكون

He said, ‘I met him^-asws as a rider. I handed over to him^-asws the letter. He^-asws opened its seal and read it. He^-asws said: ‘Let us reach our destination, eat our food and quench your thirst and we^-asws will write the answer to your letter’. He said, ‘This, by Allah^-azwj is what will not happen’.

قال فسار خلفه فاحدق به اصحابه ثم قال له اسألك قال نعم قال وتجيبنى قال نعم

He said, ‘I continued walking behind him^-asws along with his^-asws companions, then he^-asws said to me, ‘I^-asws would like to ask you’. I said: ‘Yes’. He^-asws said, ‘And you will answer me^-asws’, He said: ‘Yes’.

قال فنشدتك الله هل قالت التمسوا لى رجلا شديدا عداوته لهذا الرجل فاتوها بك فقالت لك ما بلغ من عداوتك لهذا الرجل فقلت كثيرا ما اتمنى على ربى انه واصحابه في وسطى وانى ضربت ضربة بالسيف يسبق السيف الدم قال اللهم نعم

He^-asws said, ‘By Allah^-azwj, she sought you. Did she say to you, ‘Seek out a man for me who has extreme enmity for this man^-asws’. You were brought to her. She said to you, ‘What is the level of your enmity for this man^-asws?’ You said, ‘A lot. Many a times I have wished to my Lord^-azwj that he^-asws and his^-asws companions would be in my midst and I would strike them by the sword until I dye it with the blood?’ He said, ‘O Lord Allah^-azwj, yes!’

قال فنشدتك الله اقالت لك اذهب بكتابي هذا فادفعه إليه ظاعنا كان أو مقيما اما انك ان رأيته راكبا بغلة رسول الله متنكبا قوسه معلقا كنانته بقربوس سرجه واصحابه خلفه كأنهم طير صواف فتعطيه كتابه هذا فقال اللهم نعم

He^-asws said: ‘By Allah^-azwj, she sought you, and said to you, ‘Go with this letter of mine and hand it over to him^-asws. Our guess is that you will see him^-asws to be standing, but if you see him^-asws to be riding on the mule of the Messenger of Allah^-saww, his^-asws bow hanging from his^-asws saddle, and his^-asws companions following behind him^-asws as if they are rows of birds, give him this letter of mine’. He said, ‘O Allah^-azwj, yes!’

قال فنشدتك بالله هل قالت لك ان عرض عليك طعامه وشرابه فلاتناولن منه شيئا فان فيه السحر قال اللهم نعم

He^-asws said: ‘By Allah^-azwj she sought you and did she say to you, ‘And he^-asws will present to you his^-asws food and his^-asws drink. Do not eat or drink from it anything, for there is black magic in it?’ He said, ‘O Allah^-azwj, yes!’

قال فمبلغ انت عنى قال اللهم نعم فانى اتيتك وما في الارض خلق ابغض إلى منك وانا الساعة مافى الارض خلق احب إلى منك فمر بى بما شئت

He^-asws said: ‘You will say what I^-asws tell you?’ He said, ‘By Allah^-azwj, yes, for I came to you^-asws, and there was no creature on the earth more hateful to me than you^-asws, and at this time, there is not creature more beloved to me than you^-asws. So, order me with whatever that you so desire’.

قال ارجع إليها كتابي هذا وقل لها ما اطعت الله ولارسوله حيث امرك الله بلزوم بيتك فخرجت ترددين في العساكر وقل لهم ما انصفتم الله ولارسوله حيث خلفتم حلايلكم في بيوتكم واخرجتم حليلة رسول الله صلى الله عليه وآله

He^-asws said: ‘Return to her this letter and say to her: ‘There is no obedience to Allah^-azwj and His^-azwj Rasool^-saww unless you stay where Allah^-azwj has Necessitated (you to be) in your house’. ‘She came out twice among the soldiers’. And said to them: ‘What justice have you done to Allah^-azwj and His^-azwj Rasool^-saww, where you left behind your own wives in your houses, and brought out the wife of Rasool-Allah^-saww’.

قال فجاء بكتابه حتى طرحه إليها وابلغها مقالته ثم رجع إليه فاصيب بصفين فقالت ما نبعث إليه باحد الا افسده علينا

He said, ‘I went with his^-asws letter until I put it to her, and told her of the discourse, then returned to him^-asws. I was injured in Siffeen. She said, ‘I do not send anyone to him^-asws except that he^-asws will cause mischief to us’.[26]

علي بن إبراهيم، قال: حدثنا حميد بن زياد، عن محمد بن الحسين، عن محمد بن يحيى، عن طلحة بن زيد، عن أبي عبد الله (عليه السلام)، عن أبيه (عليه السلام)، في هذه الآية: وَ لا تَبَرَّجْنَ تَبَرُّجَ الْجاهِلِيَّةِ الْأُولى، قال: «أي ستكون جاهلية اخرى

Ali Bin Ibrahim said, ‘Hameed Bin Ziyad narrated to us, from Muhammad Bin Al-Husayn, from Muhammad Bin Yahya, from Talhat Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said regarding this Verse: and do not display your finery like the displaying of the Pre-Islamic period before [33:33], he^-asws said: ‘You will become (like the) ignorant once again’.[27]

The Uncleanness (Al-Rijs)

محمد بن الحسن الصفار: عن محمد بن خالد الطيالسي، عن سيف بن عميرة، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: «الرجس: هو الشك، و لا نشك في ديننا أبدا

Muhammad Bin Al-Hassan Al-Saffar, from Muhammad Bin Khalid Al-Taylasany, from Sayf Bin Umeyra, from Abu Baseer,

‘Abu Ja’far^-asws has said: ‘The uncleanness (الرجس) – It is the doubt, and we^-asws do not doubt in our^-asws Religion, ever’.[28]

وعنه، قال: حدثنا عبد العزيز بن يحيى، عن محمد بن زكريا، عن جعفر بن محمد بن عمارة، قال: حدثني أبي، عن جعفر بن محمد، عن أبيه (عليهما السلام)، قال: «قال علي بن أبي طالب (عليه السلام): إن الله عز و جل فضلنا أهل البيت، و كيف لا يكون كذلك، و الله عز و جل يقول في كتابه: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً»؟

And from him (Sharaf Al Deen Al Najafi) who said, ‘It was narrated to us by Abdul Aziz Bin Yahya, from Muhammad Bin Zakariyya, from Ja’far Bin Muhammad Bin Amarat, from his father,

‘From Ja’far Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Ali^-asws Bin Abu Talib^-asws said: ‘Allah^-azwj Mighty and Majestic Merited us^-asws, the People^-asws of the Household, and how can it not happen to be like that, and Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]?

فقد طهرنا الله من الفواحش، ما ظهر منها و ما بطن، فنحن على منهاج الحق

Thus, Allah^-azwj Purified us^-asws from the immoralities, whatever is apparent from these and whatever is hidden, and we^-asws are upon the manifesto of the Truth’’.[29]

سليم، قال: سمعت سلمان يقول: قلت: يا رسول الله، إن الله لم يبعث نبيا قبلك إلا وله وصي، فمن وصيك يا نبي الله؟

Sulaym (Bin Qays) said, ‘I heard Salman^-ra saying, ‘I^-ra said, ‘O Rasool Allah^-saww, surely Allah^-azwj did not Send a Prophet^-as before except that he^-as had a successor^-as for him^-as, so who is your^-saww successor^-as, O Prophet^-saww of Allah^-azwj?’

قال: يا سلمان، إنه ما أتاني من الله فيه شيئ. فمكث غير كثير، ثم قال لي: يا سلمان، إنه قد أتاني من الله في الأمر الذي سألتني عنه. إني أشهدك يا سلمان إن علي بن أبي طالب وصيي وأخي ووارثي ووزيري وخليفتي في أهلي وولي كل مؤمن من بعدي، يبرئ ذمتي ويقضي ديني ويقاتل على سنتي

He^-saww said: ‘O Salman^-ra, it is ‘that’ for which Allah^-azwj has Commanded me (to Announce). So he^-saww paused but not for long, then said to me^-saww; ‘O Salman^-ra, it has Come to me^-saww from Allah^-azwj regarding the matter which you^-ra asked me^-saww about. I^-saww hereby (hold) you^-ra as a witness that Ali^-asws Bin Abu Talib^-asws is my^-saww successor^-asws, and my^-saww brother, and my^-saww inheritor, and my^-saww Vizier, and my^-saww Caliph in my^-saww Family and the Guardian of every Believer from after me^-saww, taking over my^-saww responsibilities, and fulfilling my^-saww debts, and fighting for (the preservation of) my^-saww Sunnah.

يا سلمان، إن الله اطلع على الأرض اطلاعة فاختارني منهم. ثم اطلع ثانية فاختار منهم عليا أخي، وأمرني فزوجته سيدة نساء أهل الجنة. ثم اطلع ثالثة فاختار فاطمة والأوصياء: ابني حسنا وحسينا وبقيتهم من ولد الحسين

O Salman^-ra, surely Allah^-azwj Considered the earth with a Consideration, so He^-azwj Chose me^-saww from among them. Then He^-azwj Considered for a second time, so He^-azwj Chose from them Ali^-asws my^-saww brother^-asws, and Ordered me^-saww to get him^-asws to be married to the Chieftess of the women of the Paradise. Then He^-azwj Considered for a third time, so He^-azwj Chose Fatima^-asws and the successors^-asws, my^-saww two sons^-asws Hassan^-asws and Husayn^-asws and the rest of them^-asws from the sons^-asws Al-Husayn^-asws.

هم مع القرآن والقرآن معهم، لا يفارقهم ولا يفارقونه كهاتين – وجمع بين إصبعيه المسبحتين – حتى يردوا علي الحوض واحدا بعد واحد، شهداء الله على خلقه وحجته في أرضه. من أطاعهم أطاع الله ومن عصاهم عصى الله، كلهم هاد مهدي

They^-asws are with the Quran and the Quran is with them^-asws. Neither will they^-asws separate from it nor will it separate from them^-asws just like these’ – and he^-saww gathered two fingers of his^-saww two hands – ‘until they return to the Fountain, one^-asws after the other^-asws, Witnesses of Allah^-azwj over His^-azwj creatures, and His^-azwj Proofs in His^-azwj earth. The one who obeys them^-asws has obeyed Allah^-azwj, and the one who disobeys them^-asws has disobeyed Allah^-azwj, all of them^-asws being Guides and guided ones^-asws.

ونزلت هذه الآية في وفي أخي علي وفي ابنتي فاطمة وفي ابني والأوصياء واحدا بعد واحد، ولدي وولد أخي: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا)

And this Verse was Revealed regarding myself^-saww, and my^-saww brother Ali^-asws, and my^-saww daughter Fatima^-asws, and regarding my^-saww two sons^-asws, and the successors^-asws one^-asws after the other^-asws, being my^-saww sons^-asws and the sons^-asws of my^-saww brother^-asws: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].

أتدرون ما (الرجس) يا سلمان؟ قلت: لا. قال: الشك، لا يشكون في شيئ جاء من عند الله أبدا، مطهرون في ولادتنا وطينتنا إلى آدم، مطهرون معصومون من كل سوء

Do you^-ra know what is ‘the uncleanliness (Al-Rijs)’, O Salman^-ra?’ I^-ra said, ‘No’. He^-saww said: ‘The ‘doubt’. They^-asws will never be ‘doubting’ with regards to anything which Comes from Allah^-azwj, ever. We^-asws have been Purified with regards to our^-asws births and our^-asws Clay (Teenat) up to Adam^-as, being Pure and Infallible from every evil’.[30]

The Verse of the Purification was regarding the Holy Masumeen^-asws

أبى رحمه الله قال: حدثنا سعد بن عبد الله عن الحسن بن موسى الخشاب عن علي بن حسان الواسطي، عن عمه عبد الرحمان بن كثير قال: قلت لابي عبد الله ” ع ” ماعنى الله عز وجل بقوله (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا)

My father said, ‘Sa’ad Bin Abdullah Bin Al-Hassan Bin Musa Al Khashab, from Ali Bin Hisan Al Wasity, from his uncle Abdul Rahman Bin Kaseer who said,

‘I said to Abu Abdullah^-asws, ‘What does Allah^-azwj Mighty and Majestic Mean by His^-azwj Words: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]?’ incomplete

عَنْ أَبِي إِسْحَاقَ عَنِ الْحَرْثِ عَنْ عَلِيٍّ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَأْتِينَا كُلَّ غَدَاةٍ فَيَقُولُ الصَّلَاةَ رَحِمَكُمُ اللَّهُ الصَّلَاةَ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً

From Abu Is’haq, from Al Hars,

‘From Ali^-asws having said: ‘It was so that Rasool-Allah^-saww used to come to us^-asws every morning, and he^-saww was saying: ‘The Salat! May Allah^-azwj have Mercy on you^-asws all! The Salat! But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]’.[31]

قال: نزلت في النبي وأمير المؤمنين والحسن والحسين وفاطمة عليهم السلام وكان علي بن الحسين عليهما السلام إماما ثم جرت في الائمة من ولده الاوصياء عليهم السلام فطاعتهم طاعة الله ومعصيتهم معصية الله عز وجل

He^-asws said: ‘It was Revealed regarding the Prophet^-saww, and Amir Al-Momineen^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and (Syeda) Fatima^-asws. And Ali^-asws Bin Al-Husayn^-asws was an Imam^-asws, then it flowed in the Imams^-asws from his^-asws sons^-asws, the successors. Thus, obedience to them^-asws is obedience to Allah^-azwj, and disobedience to them^-asws is disobedience to Allah^-azwj Mighty and Majestic’.[32]

قال: حدثنا علي بن الحسين بن محمد، قال: حدثنا هارون بن موسى التلعكبري، قال: حدثنا عيسى بن موسى الهاشمي بسر من رأى، قال: حدثني أبي، عن أبيه، عن آبائه، عن الحسين بن علي، عن علي (عليهم السلام)، قال: «دخلت على رسول الله (صلى الله عليه و آله) في بيت ام سلمة، و قد نزلت عليه هذه الآية: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فقال رسول الله (صلى الله عليه و آله): يا علي، هذه الآية نزلت فيك، و في سبطي، و الأئمة من ولدك

Ali Bin Al-Husayn Bin Muhammad narrated to us, from Haroun Bin Musa Al-Tal’akbary, from Isa Bin Musa Al-Hashimy at Sur Man Rayy (Samarrah), from his father, from his father, from his forefathers,

‘From Al-Husayn^-asws Bin Ali^-asws, from Ali^-asws having said: ‘I^-asws came to Rasool-Allah^-saww in the house of Umm Salma^-as, and this Verse had been Revealed unto him^-saww: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a (thorough) Purification [33:33]. So Rasool-Allah^-saww said: ‘O Ali^-asws! This Verse has been Revealed regarding you^-asws, and regarding my^-saww two grandsons^-asws, and the Imams^-asws from your^-asws sons^-asws’.

فقلت: يا رسول الله، و كم الأئمة من بعدك؟ قال: أنت- يا علي- ثم ابناك: الحسن، و الحسين، و بعد الحسين علي ابنه، و بعد علي محمد ابنه، و بعد محمد جعفر ابنه، و بعد جعفر موسى ابنه، و بعد موسى علي ابنه، و بعد علي محمد ابنه، و بعد محمد علي ابنه، و بعد علي الحسن ابنه، و الحجة من ولد الحسين

I^-asws said: ‘O Rasool-Allah^-saww! And how many Imams^-asws are there from after you^-saww?’ He^-saww said: ‘You^-asws – O Ali^-asws – then your^-asws sons^-asws Al-Hassan^-asws and Al-Husayn^-asws, and after Al-Husayn^-asws his^-asws son^-asws Ali^-asws, and after Ali^-asws, his^-asws son^-asws Muhammad^-asws, and after Muhammad^-asws, his^-asws son^-asws Ja’far^-asws, and after Ja’far^-asws, his^-asws son^-asws Musa^-asws, and after Musa^-asws, his^-asws son^-asws Ali^-asws, and after Ali^-asws, his^-asws son^-asws Muhammad^-asws, and after Muhammad^-asws, his^-asws son^-asws Ali^-asws, and after Ali^-asws, his^-asws son^-asws Al-Hassan^-asws, and Al-Hujjat^-asws from the son^-asws of Al-Husayn^-asws.

هكذا وجدت أسماءهم مكتوبة على ساق العرش، فسألت الله تعالى عن ذلك، فقال: يا محمد، هم الأئمة بعدك، مطهرون معصومون، و أعداؤهم ملعونون

This is how I^-saww found their^-asws names Inscribed upon the Base of the Throne. So I^-saww asked Allah^-azwj the Exalted about that, and He^-azwj Said: ‘‘O Muhammad^-saww! They^-asws are the Imams^-asws after you^-saww, Purified, Infallible, and their^-asws enemies are the Accursed’.[33]

Why the Imams^-asws were not Named explicitly

و عنه: عن علي بن إبراهيم، عن محمد بن عيسى، عن يونس و علي بن محمد، عن سهل بن زياد أبي سعيد، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن أبي بصير، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ. فقال: «نزلت في علي بن أبي طالب، و الحسن، و الحسين (عليهم السلام)

And from him (Al Kulayni), from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, and Ali Bin Muhammad, from Sahl Bin Ziyad Abu Saeed, from Yunus, from Ibn Muskan, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59]. So he^-asws said: ‘It was Revealed regarding Ali^-asws Bin Abu Talib^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’.

فقلت له: إن الناس يقولون: فما له لم يسم عليا و أهل بيته (عليهم السلام) في كتاب الله عز و جل

I said to him^-asws, ‘The people are saying, ‘So why did Allah^-azwj not Name Ali^-asws and his^-asws Family in the Book of Allah^-azwj Mighty and Majestic?’

قال: «فقولوا لهم: إن رسول الله (صلى الله عليه و آله) نزلت عليه الصلاة و لم يسم الله لهم ثلاثا و لا أربعا، حتى كان رسول الله (صلى الله عليه و آله) هو الذي فسر ذلك لهم، و نزلت عليه الزكاة و لم يسم لهم من كل أربعين درهما درهما، حتى كان رسول الله (صلى الله عليه و آله) هو الذي فسر ذلك لهم، و نزل الحج فلم يقل لهم: طوفوا أسبوعا، حتى كان رسول الله (صلى الله عليه و آله) هو الذي فسر ذلك لهم

He^-asws said: ‘So say to them, ‘The Salat was Revealed unto Rasool-Allah^-saww, and Allah^-azwj did not Specify for them, whether it was three or four, until it was Rasool-Allah^-saww who interpreted that for them. And the Zakat was Revealed unto him^-saww, but it was not specified for them that it was one Dirham out of forty Dirhams, until it was Rasool-Allah^-saww who interpreted that for them. And the Hajj was Revealed and it was not Said to them: “Perform Tawaaf seven times”, until it was Rasool-Allah^-saww who interpreted that for them.

و نزلت أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ و نزلت في علي و الحسن و الحسين، فقال رسول الله (صلى الله عليه و آله) في علي (عليه السلام): ألا من كنت مولاه فعلي مولاه. و قال (عليه السلام): أوصيكم بكتاب الله‏ و أهل بيتي، فإني سألت الله عز و جل أن لا يفرق بينهما حتى يوردهما علي الحوض، فأعطاني ذلك

And it was Revealed Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59]. It was Revealed regarding Ali^-asws, and Al-Hassan^-asws and Al-Husayn^-asws. So, Rasool-Allah^-saww said regarding Ali^-asws: ‘Indeed! Whosoever I^-saww was the Master of, so Ali^-asws is his Master’. And he^-saww said: ‘I^-saww bequeath to you with the Book of Allah^-azwj and the People^-asws of my^-saww Household. I^-saww asked Allah^-azwj Mighty and Majestic that there should be no separation between these two until they both return to me^-saww at the Fountain, so He^-azwj Gave me^-saww that’.

و قال لا تعلموهم فإنهم أعلم منكم

And he^-saww said: ‘Do not (try to) teach them^-asws for they^-asws are more knowledgeable than you’.

و قال: إنهم لن يخرجوكم من باب هدى، و لن يدخلوكم في باب ضلالة، فلو سكت رسول الله (صلى الله عليه و آله) فلم يبين من أهل بيته لادعاها آل فلان و آل فلان

And he^-saww said: ‘They^-asws would never exit you from the door of Guidance and would never enter you into the door of straying’. Had Rasool-Allah^-saww remained silent, it would not have been clarified to them who the People^-asws of his^-saww Household were, for them to allege it for the progeny of so and so, and the progeny of so and so.

و لكن الله عز و جل أنزل في كتابه تصديقا لنبيه (صلى الله عليه و آله): إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً

But, Allah^-azwj Mighty and Majestic Revealed in His^-azwj Book, in Verification of His^-azwj Prophet^-saww, But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a (thorough) Purification [33:33].

فكان علي و الحسن و الحسين و فاطمة (عليهم السلام)، فأدخلهم رسول الله (صلى الله عليه و آله) تحت الكساء في بيت أم سلمة، و قال: اللهم إن لكل نبي أهلا و ثقلا، و هؤلاء أهلي و ثقلي، فقالت ام سلمة: أ لست من أهلك؟ فقال لها: إنك إلى خير، و لكن هؤلاء أهلي و ثقلي

Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and (Syeda) Fatima^-asws were in the house of Umm Salma^-as, and Rasool-Allah^-saww included them^-asws underneath the Cloak, and said: ‘Our Allah^-azwj! For every Prophet^-as there is a family and a weighty thing, and these^-asws are my^-saww family and weighty thing’. So Umm Salma^-as said: ‘Am I^-as not from your^-saww family?’ So he^-saww said to her^-as: ‘You^-as are upon good, but they^-asws are my^-saww family and my^-saww weighty thing’.

فلما قبض رسول الله (صلى الله عليه و آله) كان علي أولى الناس بالناس لكثرة ما بلغ فيه رسول الله (صلى الله عليه و آله)، و إقامته للناس و أخذه بيده، فلما مضى علي (عليه السلام) لم يستطع علي، و لم يكن ليفعل، أن يدخل محمد بن علي و العباس بن علي و لا واحدا من ولده

When Rasool-Allah^-saww passed away, Ali^-asws was foremost to the people than the people themselves, due to the frequency of what Rasool-Allah^-saww had delivered with regards to him^-asws, and established him^-asws for the people and grabbed him^-asws by the hand (At Ghadeer Khumm). So when Ali^-asws passed away, he^-asws did not have the leeway, nor did he^-asws do that, that he^-asws should include Muhammad Bin Ali and Al Abbas Bin Ali^-as, or any one from his^-asws sons (into the Imamate).

إذن لقال الحسن و الحسين: إن الله تبارك و تعالى أنزل فينا كما أنزل فيك، و أمر بطاعتنا كما أمر بطاعتك، و بلغ فينا رسول الله (صلى الله عليه و آله) كما بلغ فيك، و أذهب عنا الرجس كما أذهب عنك

Thus, Al-Hassan^-asws and Al-Husayn^-asws said: ‘Surely Allah^-azwj Blessed and High Revealed regarding us^-asws just as He^-azwj Revealed regarding you^-asws, and Commanded the obedience to us^-asws just as He^-azwj Commanded the obedience to you^-asws. And Rasool-Allah^-saww delivered regarding us^-asws just as he^-saww delivered regarding you^-asws. And He^-azwj Kept the uncleanness from us^-asws just as He^-azwj Kept it away from you^-asws’.

فلما مضى علي (عليه السلام) كان الحسن (عليه السلام) أولى بها لكبره، فلما توفي لم يستطع أن يدخل ولده، و لم يكن ليفعل ذلك، و الله عز و جل يقول: وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ فيحلها في ولده

When Ali^-asws passed away, Al-Hassan^-asws was the foremost for it due to his^-asws age. So when he^-asws passed away, he^-asws did not have the leeway to include his^-asws sons, nor did he^-asws do that, and Allah^-azwj Mighty and Majestic is Saying: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah [33:6]. Thus it was Permissible regarding his^-asws sons.

إذن لقال الحسين (عليه السلام): أمر الله تبارك و تعالى بطاعتي كما أمر بطاعتك و طاعة أبيك، و بلغ في رسول الله (صلى الله عليه و آله) كما بلغ فيك و في أبيك، و أذهب عني الرجس كما أذهب عنك و عن أبيك

Al-Husayn^-asws said: ‘Allah^-azwj has Commanded for the obedience to me^-asws just as He^-azwj had Commanded for the obedience to your^-asws father^-asws. And Rasool-Allah^-saww has delivered regarding me^-asws just as he^-saww had delivered regarding you^-asws and regarding your^-asws father. And He^-azwj Kept the uncleanness away from me^-asws just as He^-azwj has Kept it away from you^-asws and your^-asws father^-asws’.

فلما صارت إلى الحسين لم يكن أحد من أهل بيته يستطيع أن يدعي عليه كما كان هو يدعي على أخيه و على أبيه لو أرادا أن يصرفا الأمر عنه، و لم يكونا ليفعلا، ثم صارت حين أفضت إلى الحسين (عليه السلام) فجرى تأويل هذه الآية: وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ ثم صارت من بعد الحسين لعلي بن الحسين، ثم صارت من بعد علي بن الحسين إلى محمد بن علي

When it went to Al-Husayn^-asws, no one from his^-asws family had the leeway to make a claim for it just as he^-asws had made the claim to his^-asws brother^-asws and to his^-asws father^-asws, to take the matter, nor did anyone do that. So when it went to Al-Husayn^-asws, the explanation of this Verse flowed: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah [33:6]. Them from after Al-Husayn^-asws it came to Ali Bin Al-Husayn^-asws. Then it went from Ali^-asws Bin Al-Husayn^-asws to Muhammad^-asws Bin Ali^-asws’.

و قال: «الرجس: هو الشك، و الله لا نشك في ربنا أبدا

And he^-asws said: ‘The uncleanness (Al Rijs) – it is the doubt. By Allah^-azwj! We^-asws do not doubt regarding our^-asws Lord^-azwj, ever!’[34]

Entering into the Household

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ رَبِّ اغْفِرْ لِي وَ لِوالِدَيَّ وَ لِمَنْ دَخَلَ بَيْتِيَ مُؤْمِناً يَعْنِي الْوَلَايَةَ مَنْ دَخَلَ فِي الْوَلَايَةِ دَخَلَ فِي بَيْتِ الْأَنْبِيَاءِ ( عليهم السلام )

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Muhammad Bin Ali Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: My Lord! Forgive me and my parents and one who entered into my house being a Momin [71:28] – Meaning the Wilayah. The one who enters into the Wilayah enters into the Household of the Prophets^-as’.

وَ قَوْلُهُ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً يَعْنِي الْأَئِمَّةَ ( عليهم السلام ) وَ وَلَايَتَهُمْ مَنْ دَخَلَ فِيهَا دَخَلَ فِي بَيْتِ النَّبِيِّ ( صلى الله عليه وآله )

And His^-azwj Words: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33] – Meaning the Imams^-asws and their^-asws Wilayah. The one who enters into it, enters into the Household of the Prophet^-saww’.[35]

Hadeeth of the cloak (blanket) and the Verse of the Purification

قال سليم: ثم قال علي عليه السلام: أيها الناس، أتعلمون أن الله أنزل في كتابه: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا). فجمعني وفاطمة وابني حسنا وحسينا، ثم ألقى علينا كساء وقال: (هؤلاء أهل بيتي ولحمتي، يؤلمهم ما يؤلمني ويؤذيني ما يؤذيهم ويحرجني ما يحرجهم، فأذهب عنهم الرجس وطهرهم تطهيرا)

Sulaym (Bin Qays) said, ‘Then Ali^-asws said: ‘O you people, do you know that Allah^-azwj Revealed in His^-azwj book: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. He^-saww gathered me^-asws, and Fatima^-asws and my^-asws sons Hassan^-asws and Husayn^-asws, then covered us^-asws with a garment and said: ‘These are the People^-asws of my^-saww Household and my^-saww flesh, whatever displeases them^-asws displeases me^-saww, and whatever hurts them hurts me^-saww, and whatever troubles them^-asws troubles me^-saww, the uncleanness has never reached them^-asws and they^-asws have been Purified by a thorough Purification’.

فقالت أم سلمة: وأنا يا رسول الله؟ فقال: (أنت إلى خير، إنما نزلت في وفي أخي وفي ابنتي فاطمة وفي ابني وفي تسعة من ولد ابني الحسين خاصة ليس معنا فيها أحد غيرهم)؟

Umm Salma^-as said, ‘And (what about) me^-as, O Rasool-Allah^-saww?’ He^-saww said: ‘You^-as are on good, but this has been Revealed in particulate regarding myself^-saww, and regarding my^-saww brother^-asws, and regarding my^-saww daughter Fatima^-asws, and regarding my^-saww two sons^-asws, and regarding nine from the sons^-asws of my^-saww son Al-Husayn^-asws. There is no one along with us^-asws in this apart from them^-asws?’

فقالوا كلهم: نشهد أن أم سلمة حدثتنا بذلك، فسألنا رسول الله صلى الله عليه وآله فحدثنا كما حدثتنا به أم سلمة

They all said, ‘We testify that Umm Salma^-as narrated that to us. We asked Rasool-Allah^-saww, so he^-saww narrated to us just as Umm Salma^-as had narrated to us’.[36]

و عنه، قال: حدثنا أحمد بن الحسن القطان، و محمد بن أحمد السناني، و علي بن أحمد بن موسى الدقاق، و الحسين بن إبراهيم بن أحمد بن هشام المكتب، و علي بن عبد الله الوراق (رضي الله عنهم)، قالوا: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، قال: حدثنا سليمان بن حكيم، عن ثور بن يزيد، عن مكحول، قال: قال أمير المؤمنين علي بن أبي طالب (عليه السلام): «لقد علم المستحفظون من أصحاب النبي محمد (صلى الله عليه و آله) أنه ليس فيهم رجل له منقبة إلا و قد شركته فيها و فضلته، و لي سبعون منقبة لم يشركني فيها أحد منهم

And from him, from Ahmad Bin Al-Hassan Al-Qatan, and Muhammad Bin Ahmad Al-Sanany, and Ali Bin Ahmad Bin Musa Al-Daqaq, and Al-Husayn Bin Ibrahim Bin Ahmad Bin Hisham Al-Maktab, and Ali Bin Abdullah Al-Waraq, from Abu Al-Abbas Ahmad Bin Yahya Bin Zakariyya Al-Qatan, from Bakr Bin Abdullah Bin Habeen, from Tameem Bin Bahlool, from Suleyman Bin Hakeem, from Sawr Biin Yazeed, from Mak’houwl who said,

‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws said: ‘The memorisers from the companions of the Prophet^-saww knew that there was no man from among them for whom was a virtue except that there was a sharer in it and its preference. And for me^-asws there are seventy virtues which none from among them has a share in it’.

قلت: يا أمير المؤمنين، فأخبرني بهن. فذكر أمير المؤمنين (عليه السلام) المناقب، إلى أن قال (عليه السلام): «و أما السبعون: فإن رسول الله (صلى الله عليه و آله) نام، و نومني، و زوجتي فاطمة، و ابني الحسن و الحسين، و ألقى علينا عباءة قطوانية، فأنزل الله تبارك و تعالى فينا: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً و قال جبرئيل (عليه السلام): أنا منكم، يا محمد فكان سادسنا جبرئيل (عليه السلام)

I said, ‘O Amir-Al-Momineen^-asws, inform me of these’. So Amir-Al-Momineen^-asws mentioned the virtues, until he^-asws said: ‘And as for the seventieth – so, Rasool-Allah^-saww lied down, and made me^-asws to lie down, and my^-asws wife Fatima^-asws, and my^-asws sons^-asws Al-Hassan^-asws, and Al-Husayn^-asws, and covered upon us^-asws the Qatwaniyya Cloak, so Allah^-azwj Blessed and Exalted Revealed regarding us^-asws : But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. And Jibraeel^-as said: ‘I^-as am from you^-asws, O Muhammad^-saww’. So the sixth among us^-asws, was Jibraeel^-as’.[37]

محمد بن العباس، قال: حدثنا أحمد بن محمد بن سعيد، عن الحسن بن علي بن بزيع، عن إسماعيل بن بشار الهاشمي، عن قتيبة بن محمد الأعشى، عن هاشم بن البريد، عن زيد بن علي، عن أبيه، عن جده (عليهم السلام)، قال: «كان رسول الله (صلى الله عليه و آله) في بيت ام سلمة، فأتي بحريرة، فدعا عليا، و فاطمة، و الحسن، و الحسين (عليهم السلام) فأكلوا منها، ثم جلل عليهم كساء خيبريا، ثم قال: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً». فقالت ام سلمة: و أنا منهم، يا رسول الله؟ قال: «أنت إلى خير

Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Bin Saeed, from Al-Hassan Bin Ali Bin Bazi’e, from Ismail Bin Bashaar Al-Hashimy, from Quteyba Bin Muhammad Al-A’ashy, from Hashim Bin Al-Bureyd, from Zayd Bin Ali,

‘From his grandfather^-asws having said: ‘Rasool-Allah^-saww in the House of Umm Salma^-as, so she^-as brought a stew. So he^-saww called Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, so they^-asws ate from it. Then he^-saww covered them^-asws with a Kahybariyya Cloak, then said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. So Umm Salma^-as said, ‘And I^-as am from them^-asws, O Rasool-Allah^-saww?’ He ^-saww: ‘You^-as are upon good’.[38]

وعنه، قال: أخبرنا أبو عمر عبد الواحد بن محمد بن عبد الله بن محمد بن مهدي، قال: حدثنا أحمد بن محمد، يعني ابن سعيد بن عقدة، قال: أخبرنا أحمد بن يحيى، قال: حدثنا عبد الرحمن، قال: حدثنا أبي، عن أبي إسحاق، عن عبد الله بن المغيرة مولى أم سلمة، عن ام سلمة زوج النبي (صلى الله عليه و آله)، أنها قالت: نزلت هذه الآية في بيتها: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً، أمرني رسول الله (صلى الله عليه و آله) أن أرسل إلى علي، و فاطمة، و الحسن، و الحسين (عليهم السلام)

And from him, from Abu Amr Abdul Waahid Bin Muhammad Bin Abdullah Bin Muhammad Bin Mahdy, from Ahmad Bin Muhammad, meaning Ibn Saeed Bin Uqdat, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Abu Is’haq,

‘From Abdullah Bin Al-Mugheira a slave of Umm Salma^-as, wife of the Prophet^-saww, who said that this Verse was Revealed in her^-as house: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33], saying, ‘Rasool-Allah^-saww ordered me^-as that I^-as should send for Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws.

فلما أتوه اعتنق عليا (عليه السلام) بيمينه، و الحسن (عليه السلام) بشماله، و الحسين (عليه السلام) على بطنه، و فاطمة (عليها السلام)، عند رجليه، ثم قال: «اللهم، هؤلاء أهلي، و عترتي فأذهب عنهم الرجس، و طهرهم تطهيرا». قالها ثلاث مرات، قلت: فأنا، يا رسول الله؟ فقال: «إنك إلى خير، إن شاء الله

When they^-asws came, he^-saww embraced Ali^-asws with his^-saww right hand, and Al-Hassan^-asws by his^-saww left hand, and (placed) Al-Husayn^-asws upon his^-saww stomach, and Fatima^-asws near his^-saww two feet, then said: ‘Our Allah^-azwj! These are my^-saww People^-asws, and my^-asws Family^-asws, so Keep away the uncleanness from them^-asws and Purify them with a Purification’. He^-saww said it three times. I^-as said, ‘So (what about) me^-as, O Rasool-Allah^-saww?’ So he^-saww said: ‘You^-as are upon good, if Allah^-azwj so Desires it’.[39]

وعنه: عن أبيه أحمد بن حنبل، قال: حدثنا عبد الله بن سليمان، قال: حدثنا أحمد بن محمد ابن عمر الحنفي، قال: حدثنا عمر بن يونس، قال: حدثنا سليمان بن أبي سليمان الزهري، قال: حدثنا يحيى بن أبي كثير، قال: حدثنا عبد الرحمن بن أبي عمرو، حدثني شداد بن عبد الله، قال: سمعت واثلة بن الأسقع، و قد جي‏ء برأس الحسين بن علي (عليهما السلام)، قال: فلقيه رجل من أهل الشام، فأظهر سرورا، فغضب واثلة، و قال: و الله لا أزال أحب عليا، و حسنا، و حسينا، و فاطمة أبدا بعد إذ سمعت رسول الله (صلى الله عليه و آله)، و هو في منزل أم سلمة يقول فيهم ما قال

And from him, from his father Ahmad Bin HanbAl-(Sunni Imam), from Abdullah Bin Suleyman, from Ahmad Bin Muhammad Ibn Umar Al-hanafy, from Umar Bin Yunus, from Suleyman Bin Abu Suleyman Al-Zuhry, from Yahya Bin Abu Kaseer, from Abdul Rahman Bin Abu Umeyr, from Shadaad Bin Abdullah who said,

‘I heard Waasilat Bin Al-Asqa’a, and they had brought the head of Al-Husayn^-asws Bin Ali^-asws, he said, ‘A man from Syria met him and showed delight at it. So Waasilat got angry and said, ‘By Allah^-azwj! I have never ceased to love Ali^-asws, and Hassan^-asws, and Husayn^-asws, and Fatima^-asws ever after having heard Rasool-Allah^-saww, while he^-saww was in the house of Umm Salma^-as, saying regarding them what he^-saww said’.

قال واثلة: رأيتني ذات يوم، و قد جئت رسول الله (صلى الله عليه و آله)، و هو في منزل ام سلمة، و جاء الحسن (عليه السلام) فأجلسه على فخذه اليمنى، و قبله، ثم جاء الحسين (عليه السلام) فأجلسه على فخذه اليسرى، و قبله، ثم جاءت فاطمة (عليها السلام) فأجلسها بين يديه، ثم دعا بعلي (عليه السلام)، فجاء

Waasilat said, ‘And one day I saw, and Rasool-Allah^-saww had come, and he^-saww was in the house of Umm Salma^-as, and Al-Hassan^-asws, came, so he^-saww seated him^-asws upon his^-saww right thigh and kissed him^-asws. Then Al-Husayn^-asws came, so he^-saww seated him^-asws upon his^-saww left thigh, and kissed him^-asws. Then Fatima^-asws came up, so he^-saww seated her^-asws in front of him^-saww. Then he^-saww called for Ali^-asws, so he^-asws came over.

ثم أغدف عليهم كساء خيبريا، كأني أنظر إليه، ثم قال: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً، قلت لواثلة: ما الرجس؟ قال: الشك في الله عز و جل

Then he^-saww covered them^-asws with a Kahybariyya Cloak. It is as if I am looking at him^-saww. Then he^-saww said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. I said to Waasilat, ‘What is the uncleanness?’ He said, ‘The doubt regarding Allah^-azwj Mighty and Majestic’.[40]

Acknowledgment by Abu Bakr

علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن عثمان بن عيسى، و حماد بن عثمان، عن أبي عبد الله (عليه السلام)، في حديث، قال: «قال أمير المؤمنين (عليه السلام) لأبي بكر: يا أبا بكر، تقرأ كتاب الله؟ قال: نعم. قال: فأخبرني عن قول الله تعالى: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فيمن نزلت، فينا أم في غيرنا؟ قال: بل فيكم

Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyyr, from Usman Bin Isa, and Hamaad Bin Usmaan,

From Abu Abdullah^-asws – in a Hadeeth, said: ‘Amir Al-Momineen^-asws said to Abu Bakr: ‘O Abu Bakr! Have you read the Book of Allah^-azwj?’ He said, ‘Yes’. He^-asws said: ‘So inform me about the Words of Allah^-azwj the Exalted: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. So, for what is Revealed, regarding us^-asws or regarding others?’ He said, ‘But, regarding you’.[41]

The wives of the Prophet^-saww are not included in the Purification Verse

وعنه: قال أبو الجارود: و قال زيد بن علي بن الحسين (عليه السلام): إن جهالا من الناس يزعمون‏ أنما أراد بهذه الآية أزواج النبي (صلى الله عليه و آله)، و قد كذبوا و أثموا، و ايم الله لو عنى بها أزواج النبي (صلى الله عليه و آله) لقال: ليذهب عنكن الرجس، و يطهركن تطهيرا. و لكان الكلام مؤنثا

And from him (Ali Bin Ibrahim) who said, ‘Abu Al-Jaroud said,

‘Zayd, son Ali^-asws Bin Al-Husayn^-asws said, ‘The ignorant ones from the people are alleging that it is the wives of the Prophet^-saww who are Meant by this Verse. And they are lying, and are sinning. I swear upon Allah^-azwj, if the wives of the Prophet^-saww were Meant by it, He^-azwj would have Said: ‘‘And Keep away the uncleanness from you, and Purify you (يطهركن) with a Purification’‘. And the Speech would have been in feminine gender.[42]

وعنه، قال: حدثنا مظفر بن يونس بن مبارك، عن عبد الأعلى بن حماد، عن مخول بن‏ إبراهيم، عن عبد الجبار بنالعباس، عن عمار الدهني، عن عمرة بنت أفعى، عن ام سلمة، قالت: نزلت هذه الآية في بيتي، و في البيت سبعة: جبرئيل، و ميكائيل، و رسول الله، و علي، و فاطمة، و الحسن، و الحسين (صلوات الله عليهم أجمعين)

And from him (Sharaf Al Deen Al Najafi) who said, ‘It was narrated to us by Muzaffar Bin Yunus Bin Mubarak, from Abdul A’ala Bin Hamad, from makhoul Bin Ibrahim, from Abdul Jabbar Bin Al Abbas, from Amar Al Dahni, from Amarat Bint Af’a,

‘From Umm Salma^-as having said, ‘This Verse was Revealed in my^-as house, and in the house were seven – Jibraeel^-as, and Mikaeel^-as, and Rasool-Allah^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’.

قالت: و كنت على الباب، فقلت: يا رسول الله، أ لست من أهل البيت؟ قال: «إنك إلى خير، إنك من أزواج النبي». و ما قال إنك من أهل البيت

She^-ra said, ‘And I^-ra was at the door, and I^-ra said, ‘O Rasool-Allah^-saww! Aren’t I^-ra from the People^-asws of the Household?’ He^-saww said: ‘You^-ra are towards good. You^-ra are from the wives of the Prophet^-saww’. And he^-saww did not say: ‘You^-ra are from the People^-asws of the Household’’.[43]

VERSES 34 – 36

وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا {34}

And Remember what is recited in your houses from the Verses of Allah and the Wisdom. Surely, Allah would always be Aware of the subtleties [33:34]

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا {35}

Surely, the Muslim men and the Muslim women, and the Momineen and the Mominaat, and the obedient men and the obedient women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the Fasting men and the Fasting women, and the men who guard their private parts and the women who guard, and the men who do Zikr of Allah a lot, and the women who do Zikr – Allah has Prepared for them Forgiveness and a Mighty Recompense [33:35]

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا {36}

And it was not for a Momin, nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. And one who disobeys Allah and His Rasool, so he has strayed a clear straying [33:36]

علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ و ذلك أن رسول الله (صلى الله عليه و آله) خطب على زيد بن حارثة زينب بنت جحش الأسدية، من بني أسد بن خزيمة، و هي بنت عمة النبي (صلى الله عليه و آله) فقالت: يا رسول الله، حتى أوامر نفسي فأنظر

Ali Bin Ibrahim said, ‘And in a report of Abu Al-Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: And it was not for a Momin nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. And that Rasool-Allah^-saww married Zaynab Bin Jahsh Al-Asadiyya to Zayd Bin Haaris. She was from the Clan of Asad Bin Khuzeyman, and she was a daughter of the paternal aunt of Rasool-Allah^-saww. So, she said, ‘O Rasool-Allah^-saww, until there are orders for myself, I shall wait.

فأنزل الله: وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ ضَلَّ ضَلالًا مُبِيناً فقالت: يا رسول الله، أمري بيدك

So Allah^-azwj Revealed: And it was not for a Momin nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. And one who disobeys Allah and His Rasool, so he has strayed a clear straying [33:36]. She said, ‘My matter is in your hands’.

فزوجها إياه، فمكثت عند زيد ما شاء الله، ثم إنهما تشاجرا في شي‏ء إلى رسول الله (صلى الله عليه و آله)، فنظر إليها النبي (صلى الله عليه و آله) فأعجبته، فقال زيد: يا رسول الله، ائذن لي في طلاقها، فإن فيها كبرا، و إنها لتؤذيني بلسانها، فقال رسول الله (صلى الله عليه و آله): «اتق الله، و أمسك عليك زوجك، و أحسن إليها

He^-saww got her married to him (Zayd). She remained with Zayd for as long as Allah^-azwj so Desired it. Then they quarrelled about something to Rasool-Allah^-saww. So, the Prophet^-saww looked towards her and she astounded him^-saww’. Zayd said, ‘O Rasool-Allah^-saww, allow me to divorce her, for she is arrogant, and she hurts me with her tongue’. So Rasool-Allah^-saww said: ‘Fear Allah^-azwj and hold on to your spouse, and be good to her’.

ثم إن زيدا طلقها، و انقضت عدتها، فأنزل الله نكاحها على رسول الله، فقال: فَلَمَّا قَضى زَيْدٌ مِنْها وَطَراً زَوَّجْناكَها

Then Zayd divorced her, and she spent her waiting period. Then Allah^-azwj Revealed that she should be married to Rasool-Allah^-saww, so He^-azwj Said: So when Zayd had dissolved the marriage, We Married her to you [33:37]’.[44]

VERSES 37 & 38

وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا {37}

And when you said to the one whom Allah had Favoured upon and you had favoured upon: ‘Withhold your wife to yourself and fear Allah!’, and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him. So when Zayd had dissolved the marriage, We Married her to you so that there would not happen to be any uneasiness upon the Momineen regarding the wives of their adopted sons when they had dissolved their marriages from them; and the Command of Allah Will always be Done [33:37]

مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ ۖ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۚ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا {38}

There was no blame upon the Prophet regarding what Allah Imposed on him, being a Sunnah of Allah regarding those who have gone before, and the Command of Allah was a Decree Ordained [33:38]

الهمداني، علي بن إبراهيم، عن القاسم بن محمد البرمكي، عن أبي الصلت الهروي قال: لما جمع المأمون لعلي بن موسى الرضا عليه السلام أهل المقالات من أهل الإسلام والديانات من اليهود والنصارى والمجوس والصابئين وسائر أهل المقالات فلم يقم أحد إلا وقد ألزم حجته كأنه قد القم حجرا

Al-Hamdani, Ali bin Ibrahim, on the authority of Al-Qasim bin Muhammad Al-Barmaki, on the authority of Abu Al-Salt Al-Harawi, who said:

‘When Al-Mamoun gathered to Ali^-asws Bin Musa Al-Reza^-asws, the people of the speech from the people of Islam, and the (other) Religions from the Jews, and the Christians, and the Magians, and the Sabeans, and the rest of the people of the speech, no one stood except and his^-asws argument was necessitated to him as if he had swallowed a stone.

فقام إليه علي بن محمد بن الجهم فقال له: يابن رسول الله أتقول بعصمة الأنبياء ؟ قال: بلى

Then Ali Bin Muhammad Bin Al-Jahm stood up to him^-asws and said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Are you saying with the infallibility of the Prophets^-as?’ He^-asws said: ‘Yes’.

قال: فما تعمل في قول الله عزوجل: ” وعصى آدم ربه فغوى ” وقوله عزوجل: ” وذالنون إذ ذهب مغاضبا ” فظن أن لن نقدر عليه ” وقوله في يوسف: ” ولقد همت به وهم بها ” وقوله عزوجل في داود: ” وظن داود أنما فتناه ” وقوله في نبيه محمد صلى الله عليه وآله: ” وتخفي في نفسك ما الله مبديه وتخشى الناس والله أحق أن تخشاه ” ؟

He said, ‘So what do you^-asws say regarding the Words of the Mighty and Majestic: And Adam disobeyed his Lord, so he strayed [20:121]; and the Words of the Mighty and Majestic: And the one with the whale (Yunus), when he went away in anger, so he thought that We will never be Able upon him [21:87]; and His^-azwj Words regarding Yusuf^-as: And she had desired him, and he would have desired her [12:24]; and the Words of the Mighty and Majestic regarding Dawood^-as: And Dawood rather thought We had Tried him [38:24]; and His^-azwj Words regarding Muhammad^-saww: and you concealed within yourself what Allah would be Manifesting , and you feared the people while Allah is more deserving that you fear Him [33:37]?’

فقال مولانا الرضا عليه السلام: ويحك يا علي اتق الله ولا تنسب إلى أنبياء الله والفواحش ولا تتأول كتاب الله برأيك، فإن الله عزوجل يقول: ” وما يعلم تأويله إلا الله والراسخون في العلم

Our Master^-asws Al-Reza^-asws said: ‘Woe be unto you, O Ali! Fear Allah^-azwj and do not link the immoralities to the Prophets^-as of Allah^-azwj, nor interpret the Book of Allah^-azwj by your opinion, for Allah^-azwj Mighty and Majestic is Saying: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7].

أما قوله عزوجل في آدم عليه السلام: و ” عصى آدم ربه فغوى فإن الله عزوجل خلق آدم حجة في أرضه، وخليفته في بلاده، لم يخلقه للجنة، وكانت المعصية من آدم في الجنة لا في الأرض لتتم مقادير أمر الله عزوجل

And he^-asws said: ‘As for the Words of the Mighty and Majestic regarding Adam^-as: And Adam disobeyed his Lord, so he strayed [20:121], so Allah^-azwj Created Adam^-as as a Proof in His^-azwj earth and a Caliph in His^-azwj Country. He^-azwj did not Create him^-as for the Paradise. And the disobedience from Adam^-as was in the Paradise, not in the earth (and his^-as infallibility would have been necessitated had he^-as been in the earth), in order to for the completion of the Measures of Allah^-azwj Mighty and Majestic to take place.

فلما اهبط إلى الأرض وجعل حجة وخليفة عصم بقوله عزوجل ” إن الله اصطفى آدم ونوحا ” وآل إبراهيم وآل عمران على العالمين

So when he^-as descended to the earth, and He^-azwj Made him^-as to be a Divine Authority and a Caliph, he^-as was obedient to Him^-azwj, as per the Words of the Mighty and Majestic: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33].

وأما قوله عزوجل: ” وذا النون إذ ذهب مغاضبا ” فظن أن لن نقدر عليه ” إنما ظن أن الله عزوجل لا يضيق عليه رزقه ألا تسمع قول الله عزوجل: ” وأما إذا ما ابتلاه فقدر عليه رزقه ” ؟ أي ضيق عليه، ولو ظن أن الله لا يقدر عليه لكان قد كفر

And as for the Words of the Mighty and Majestic: And the one with the whale (Yunus), when he went away in anger, so he thought that We will never be Able upon him [21:87], but rather ‘thought’ – in the meaning of conviction – that Allah^-azwj would not Straiten his^-as Sustenance. Have you not heard the Words of Allah^-azwj Mighty and Majestic: And when He Tries him and Straitens his sustenance upon him [89:16], i.e., Straitens it to him^-as. And had he^-as thought that Allah^-azwj does not have the Power over him^-as, he^-as would have committed Kufr.

وأما قوله عزوجل في يوسف: ” ولقد همت به وهم بها ” فإنها همت بالمعصية، وهم يوسف بقتلها إن أجبرته لعظم ما داخله، فصرف الله عنه قتلها والفاحشة، وهو قوله: ” كذلك لنصرف عنه السوء ” يعني القتل ” والفحشاء ” يعني الزنا

‘As for the Words of the Exalted regarding Yusuf^-as: And she had desired him, and he would have desired her [12:24], so she had desired with the disobedience (in sin), and Yusuf^-as had desired to kill her if she had compelled him^-as. It was grievous what he^-as was considering. Therefore, Allah^-azwj Turned away from him^-as, the matter of killing her, and the immorality. And these are the Words of the Mighty and Majestic: Like that We Turned away from him the evil and the immorality [12:24]. The evil – the killing, and the immorality – the adultery.

وأما داود فما يقول من قبلكم فيه ؟

And as for Dawood^-as. What are they (general Muslims) saying before you regarding him^-as?’

فقال علي بن الجهم: يقولون: إن داود كان في محرابه يصلي إذ تصور له إبليس على صورة طير أحسن ما يكون من الطيور، فقطع صلاته وقام ليأخذ الطير فخرج إلى الدار، فخرج في أثره

Ali Bin Muhammad Bin Al-Jahm said, ‘They are saying that Dawood^-as was praying Salat in his^-as prayer Niche, and Iblees^-la imaged himself^-la upon the image of a beautiful bird what can happen to be from the birds. So Dawood^-as cut off his^-as Salat and stood up in order to grab the bird. But the bird went out to the house, and Dawood^-as went out in its tracks.

فطار الطير إلى السطح، فصعد في طلبه فسقط الطير في دار اوريا بن حنان، فاطلع داود في أثر الطير فإذا بامرأة اوريا تغتسل، فلما نظر إليها هواها، وكان اوريا قد أخرجه في بعض غزواته، فكتب إلى صاحبه أن قدم اوريا أمام الحرب، فقدم

Then the bird flew to the roof, so he^-as climbed up in seeking it. Then the bird fell into the house of Owriya Bin Hanan, so Dawood^-as went over in the track of the bird, and there was the wife of Owriya bathing. So when he^-as looked at her, he^-as desired her. And Owriya had gone out in one of his^-as military expedition. So he^-as wrote to his^-as companion: ‘To make Owriya to be in front of the carriage’. So, he went in front.

فظفر اوريا بالمشركين، فصعب ذلك على داود، فكتب الثانية أن قدمه أمام التابوت، فقتل اوريا رحمه الله، وتزوج داود بامرأته

But Owriya was victorious against the Polytheists, and that was difficult upon Dawood^-as, so he^-as wrote to him for a second time: ‘Place him in front of the carriage’. So, he went in front. Then Owriya was killed, and Dawood^-as married his wife’.

فضرب الرضا عليه السلام بيده على جبهته وقال: إنا لله وإنا إليه راجعون، لقد نسبتم نبيا ” من أنبياء الله إلى التهاون بصلاته حتى خرج في أثر الطير، ثم بالفاحشة، ثم بالقتل

He^-asws said: ‘Al-Reza^-asws smacked his^-asws forehead with his^-asws hand and said: ‘We are for Allah^-azwj and to Him^-azwj we are returning! You have attributed a Prophet^-as from the Prophets^-as of Allah^-azwj with complacency in his^-as Salats, to the extent that he^-as went out following the bird, then with the immorality, then with the murder!’

فقال: يابن رسول الله فما كانت خطيئته ؟

He said, ‘O son^-asws of Rasool-Allah^-saww! So, what was his^-as mistake?’

فقال: ويحك إن داود إنما ظن أن ما خلق الله عزوجل خلقا هو أعلم منه، فبعث الله عزوجل إليه الملكين فتسورا المحراب فقالا: ” خصمان بغى بعضنا على بعض فاحكم بيننا بالحق ولا تشطط واهدنا إلى سواء الصراط * إن هذا أخي له تسع وتسعون نعجة ولي نعجة واحدة فقال أكفلنيها وعزني في الخطاب

He^-asws said: ‘Woe be unto you! But rather, Dawood^-as thought that Allah^-azwj Mighty and Majestic had not Created a creature who was more knowledgeable than himself^-as, so Allah^-azwj Mighty and Majestic Sent two Angels who climbed over into the prayer Niche, and they said: (We are) two litigants. One of us has transgressed upon the other, therefore judge between us with the Truth, and do not be unjust, and guide us to the even path [38:22] This is my brother. For him are ninety-nine ewes and for me there is one ewe, but he said, ‘Hand it over to me’, and he prevailed in discourse’ [38:23].

فعجل داود عليه السلام على المدعى عليه فقال: ” لقد ظلمك بسؤال نعجتك إلى نعاجه  فلم يسأل المدعي البينة على ذلك، ولم يقبل على المدعى عليه فيقول: ما تقول ؟

So Dawood^-as hurriedly said to the claimant: He (Dawood) said: ‘He has wronged you by asking for your ewe to (be added) to his ewes [38:24], and he^-as did not ask the claimant for the evidence upon that, and did not accept against the other one’. They said to him^-asws, ‘What is your^-asws view?’

فكان هذا خطيئة حكمه، لا ما ذهبتم إليه، ألا تسمع قول الله عزوجل يقول: ” يا داود إنا جعلناك خليفة في الأرض فاحكم بين الناس بالحق ” إلى آخر الآية

But this was a mistake in the procedure of the Judgment (of matters), not what you are going with against him^-as. Have you not heard Allah^-azwj Mighty and Majestic Saying: O Dawood! Surely We Made you a Caliph in the earth, therefore judge between the people with the Truth [38:26] – up to the end of the Verse’.

فقلت: يابن رسول الله فما قصته مع اوريا ؟

He said, ‘O son^-asws of Rasool-Allah^-saww! So, what was the story with Owriya?’

فقال الرضا عليه السلام إن المراة في أيام داود كانت إذا مات بعلها أو قتل لا تتزوج بعده أبدا “، وأول من أباح الله عزوجل له أن يتزوج بامرأة قتل بعلها داود، فذلك الذي شق على اوريا

Al-Reza^-asws said: ‘During the era of Dawood^-as, when the husband of a woman died, or was killed, she did not remarry ever. So, the first one whom Allah^-azwj Permitted to marry whose husband had been killed, was Dawood^-as. So he^-as married the wife of Owriya, when he was killed, and her waiting period had passed from her. Thus that is a split from the (dogma of the) people before Owriya’’.

وأما محمد نبيه صلى الله عليه وآله وقول الله عزوجل له: ” وتخفي في نفسك ما الله مبديه وتخشى الناس والله أحق أن تخشاه ” فإن الله عزوجل عرف نبيه أسماء أزواجه في دار الدنيا، وأسماء أزواجه في الآخرة، وأنهن امهات المؤمنين

And as for Muhammad^-saww His^-azwj Prophet^-saww, and the Words of Allah^-azwj the Exalted: and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him [33:37], so Allah^-azwj had introduced to His^-azwj Prophet^-saww the names of his^-saww wives in the house of the world, and the names of his^-saww wives in the House of the Hereafter, and they are the Mothers of the Momineen.

وأحد من سمى له زينب بنت جحش وهي يومئذ تحت زيد بن حارثة، فأخفى صلى الله عليه وآله اسمها في نفسه ولم يبد له لكيلا يقول أحد من المنافقين، إنه قال في امرأة في بيت رجل: إنها أحد أزواجه من امهات المؤمنين، وخشي قول المنافقين، قال الله عزوجل: ” والله أحق أن تخشاه ” في نفسك

And one of them was – the one called Zaynab Bint Jahsh, and in those days she was under (wife of) Zayd Bin Haarisa. So Rasool-Allah^-saww concealed her name within himself^-saww, and there was no need for it, so that no one from the hypocrites could say, ‘He^-saww is referring to a woman in another man’s house as one of his^-saww wives from the Mothers of the Momineen’. And he^-saww feared the speech of the hypocrites, so Allah^-azwj the Exalted Said: and you feared the people while Allah is more deserving that you fear Him [33:37], Meaning within himself^-saww.

وأن الله عزوجل ما تولى تزويج أحد من خلقه إلا ترويج حواء من آدم، وزينب من رسول الله صلى الله عليه وآله، وفاطمة من علي عليه السلام

And that Allah^-azwj Mighty and Majestic did not get Married any one from His^-azwj creatures except for the marriage of Adam^-as with Hawwa^-as, and Zaynab with Rasool-Allah^-saww by His^-azwj Speech: So when Zayd had dissolved the marriage, We Married her to you [33:37] – the Verse, and Fatima^-asws with Ali^-asws’.

قال: فبكى علي بن الجهم وقال: يابن رسول الله أنا تائب إلى الله عزوجل أن أنطق في أنبياء الله عزوجل بعد يومي هذا إلا بما ذكرته

He (the narrator) said: ‘Ali Bin Muhammad Bin Al-Jahm cried out and said, ‘O son^-asws of Rasool-Allah^-saww! I hereby repent to Allah^-azwj the Exalted: from speaking regarding His^-azwj Prophets^-as, after this day, except with what you^-asws have mentioned’’.^[45]

وعنه، قال: حدثنا تميم بن عبد الله بن تميم القرشي (رضي الله عنه)، قال: حدثني أبي، عن حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال: حضرت مجلس المأمون، و عنده الرضا علي بن موسى (عليهما السلام) فقال له المأمون: يا ابن رسول الله، أليس من قولك: «إن الأنبياء معصومون؟» قال: «بلى

And from him (Al-Sadouq) who said, ‘It was narrated to us by Tameem Bin Abdullah Bin Tameem Al Qarshy, from his father, from Hamdan Bin Suleyman Al Neysaboury, from Ali Bin Muhammad Bin Al Jaham who said,

‘I attended a gathering of Al-Mamoun, and in his presence was Al-Reza Ali^-asws Bin Musa^-asws. Mamoun said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Isn’t is from your^-asws words that the Prophets^-as are infallible?’ He^-asws said: ‘Yes’.

فسأله المأمون عن آيات في الأنبياء، و ذكرناها في مواضعها و معناها عن الرضا (عليه السلام)، إلى أن قال المأمون: فأخبرني عن قول الله تعالى: وَ إِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَ أَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَ اتَّقِ اللَّهَ وَ تُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَ تَخْشَى النَّاسَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ

Al-Mamoun asked him^-asws about certain Verses regarding the (various) Prophets^-as, and we mentioned it in their places, along with their meaning from Al Reza^-asws, up to the point where Al Mamoun said, ‘Inform me about the Words of Allah^-azwj the Exalted: And when you said to the one whom Allah had Favoured upon and you had favoured upon: ‘Withhold your wife to yourself and fear Allah!’, and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him’.

قال الرضا (عليه السلام): «إن رسول الله (صلى الله عليه و آله) قصد دار زيد بن حارثة بن شراحيل الكلبي في أمر أراده، فرأى امرأته تغتسل، فقال لها: سبحان الله الذي خلقك! و إنما أراد بذلك تنزيه الله تعالى عن قول من زعم أن الملائكة بنات الله تعالى، فقال الله تعالى: أَ فَأَصْفاكُمْ رَبُّكُمْ بِالْبَنِينَ وَ اتَّخَذَ مِنَ الْمَلائِكَةِ إِناثاً إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيماً

Al-Reza^-asws said: ‘Rasool-Allah^-saww went to the house of Zayd Bin Harisa Bin Sharaheel Al-Kalby regarding a matter he^-saww intended, and he^-saww saw his wife washing, so he^-saww said to her: ‘Glorious is Allah^-azwj Who Created you!’ And rather, he^-saww meant by that Allah^-azwj is far more Exalted from the words of the one who claims that the Angels are daughters of Allah^-azwj the Exalted: Has then your Lord Distinguished you with the sons, and Taken daughters from the Angels? You are speaking a grievous word [17:40].

فقال النبي (صلى الله عليه و آله) لما رآها تغتسل: سبحان الذي خلقك أن يتخذ له ولدا يحتاج إلى هذا التطهير و الاغتسال

Therefore, the Prophet^-saww said when he^-saww saw her washing: ‘Glorious is the One^-azwj Who Created you, that He^-azwj should Take a child for Himself^-azwj being needy to this cleansing and the washing!’

فلما عاد زيد إلى منزله أخبرته امرأته بمجي‏ء الرسول (صلى الله عليه و آله)، و قوله لها: سبحان الذي خلقك، فلم يعلم زيد ما أراد بذلك، فظن أنه قال ذلك لما أعجبه من حسنها

When Zayd returned to his house, his wife informed him of the coming of the Rasool^-saww and his^-saww words to her: ‘‘Glorious is the One^-azwj Who Created you’, but Zayd did not know what he^-saww meant by that. So he thought that he^-saww said that when he^-saww was fascinated from her beauty.

فجاء إلي النبي (صلى الله عليه و آله)، فقال له: يا رسول الله، إن امرأتي في خلقها سوء، و إني أريد طلاقها. فقال له النبي (صلى الله عليه و آله): أمسك عليك زوجك، و اتق الله

He came to the Prophet^-saww and said to him^-saww, ‘My wife, her mannerisms are evil, and I want to divorce her’. The Prophet^-saww said to her: ‘Withhold your wife to yourself and fear Allah! [33:37].

و قد كان الله تعالى عرفه عدد أزواجه، و أن تلك المرأة منهن، فأخفى ذلك في نفسه، و لم يبده لزيد، و خشي الناس أن يقولوا: إن محمدا (صلى الله عليه و آله) يقول لمولاه: إن امرأتك ستكون لي زوجة، فيعيبونه بذلك، فأنزل الله تعالى: وَ إِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ يعني بالإسلام وَ أَنْعَمْتَ عَلَيْهِ يعني بالعتق أَمْسِكْ عَلَيْكَ زَوْجَكَ وَ اتَّقِ اللَّهَ وَ تُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَ تَخْشَى النَّاسَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ

And Allah^-azwj had already introduced the number of his^-saww wives to him, and that very woman was from them, but he^-saww concealed that within himself and did not manifest it to Zayd, and he^-saww feared the people lest they be saying, ‘Muhammad^-saww is saying to his^-saww slave: ‘Your wife would be becoming my^-saww wife’, and they would be faulting him^-saww with that. Thus, Allah^-azwj the Exalted Revealed: And when you said to the one whom Allah had Favoured upon and you had favoured upon: ‘Withhold your wife to yourself and fear Allah!’, and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him’.

ثم إن زيد بن حارثة طلقها، و اعتدت منه، فزوجها الله تعالى من نبيه محمد (صلى الله عليه و آله)، و أنزل بذلك قرآنا، فقال عز و جل: فَلَمَّا قَضى زَيْدٌ مِنْها وَطَراً زَوَّجْناكَها لِكَيْ لا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْواجِ أَدْعِيائِهِمْ إِذا قَضَوْا مِنْهُنَّ وَطَراً وَ كانَ أَمْرُ اللَّهِ مَفْعُولًا

Then Zayd Bin Harisa divorced her, and she observed the waiting period from him, and Allah^-azwj the Exalted got her married to His^-azwj Prophet^-saww, Muhammad^-saww, and Revealed the Quran (Verses) with that, so the Mighty and Majestic Said: So when Zayd had dissolved the marriage, We Married her to you so that there would not happen to be any uneasiness upon the Momineen regarding the wives of their adopted sons when they had dissolved their marriages from them; and the Command of Allah Will always be Done [33:37].

ثم علم الله عز و جل أن المنافقين سيعيبونه بتزويجها، فأنزل الله تعالى: ما كانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيما فَرَضَ اللَّهُ لَهُ

Then Allah^-azwj Mighty and Majestic Knew that the hypocrites will be faulting him^-saww, so Allah^-azwj the Exalted Revealed: There was no blame upon the Prophet regarding what Allah Imposed to Him [33:38]’.

فقال المأمون: لقد شفيت صدري- يا ابن رسول الله- و أوضحت لي ما كان ملتبسا علي، فجزاك الله تعالى عن أنبيائه، و عن الإسلام خيرا

So Al-Mamoun said, ‘You have healed my chest, O son^-asws of Rasool-Allah^-saww, and clarified for me what was confusing upon me. May Allah^-azwj the Exalted Recompense you one behalf of His^-azwj Prophets^-as, and on behalf of Al Islam, goodly’’.[46]

VERSES 39 & 40

الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ ۗ وَكَفَىٰ بِاللَّهِ حَسِيبًا {39}

Those who deliver the Messages of Allah and fear Him, and do not fear anyone except Allah; and suffice with Allah as a Reckoner [33:39]

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا {40}

Muhammad was not a father of anyone of your men, but is a Rasool of Allah and last of the Prophets, and Allah would always be Aware of all things [33:40]

علي بن إبراهيم، قال: هذه نزلت في شأن زيد بن حارثة، قالت قريش: يعيرنا محمد أن يدعي‏ بعضنا بعضا و قد ادعى هو زيدا! فقال الله: ما كانَ مُحَمَّدٌ أَبا أَحَدٍ مِنْ رِجالِكُمْ يعني يومئذ أنه ليس بأبي زيد

Ali Bin Ibrahim said,

‘This was Revealed regarding the importance of Zayd Bin Haarisa. The Quraysh said, ‘Muhammad^-saww reproaches us if we make a claim on each other, and he^-saww has made a claim, and he is Zayd!’ So Allah^-azwj Said: Muhammad was not a father of anyone of your men [33:40], Meaning, at that time he^-saww was not the father of Zayd’.

قال: قوله: وَ خاتَمَ النَّبِيِّينَ يعني لا نبي بعد محمد (صلى الله عليه و آله)

He said, ‘His^-azwj Words: and the last of the Prophets [33:40]. It Means that there is no Prophet^-saww after him^-saww’.[47]

VERSES 41 & 42

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا {41}

O you who believe! Do Zikr of Allah, abundant Zikr [33:41]

وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا {42}

And Glorify Him morning and evening [33:42]

Abundant Zikr – Tasbeeh of Fatima Al-Zahra^-asws

حدثنا أحمد بن هوذة الباهلي، عن إبراهيم بن إسحاق النهاوندي، عن عبد الله بن حماد، عن محمد بن مسلم قال: سمعت أبا جعفر عليه السلام يقول تسبيح فاطمة سلام الله عليها من ذكر الله الكثير الذي قال الله عزوجل (اذكروا الله ذكرا كثيرا)

Ahmad Bin Howzat narrated to us, from Ibrahim Bin Is’haq Al-Nahawandy, from Abdullah Bin Hamaad, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘The Glorification (تسبيح) of (Syeda) Fatima^-asws is from the frequent Mentioning’s for which Allah^-azwj Mighty and Majestic Says: Do Zikr of Allah, abundant Zikr [33:41]’.[48]

ابن بابويه، مرسلا: عن الصادق (عليه السلام)، أنه سئل عن قول الله عز و جل: اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً، ما هذا الذكر الكثير؟ قال: «من سبح تسبيح فاطمة (عليها السلام) فقد ذكر الذكر الكثير

Ibn babuwayh, with an unbroken chain,

(It has been narrated) from Al-Sadiq^-asws who^-asws was asked about the Words of Allah^-azwj Mighty and Majestic: Do Zikr of Allah, abundant Zikr [33:41], what is this abundant Zikr?’ He^-asws said: ‘The one who Glorifies by the Glorification of (Syeda) Fatima^-asws, so he has done Zikr of abundant Zikr’.[49]

وعنه، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن إسماعيل بن عمار، قال: قلت لأبي عبد الله (عليه السلام): قول الله عز و جل: اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً ما حده؟

And from him, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Ismail Bin Amaar who said,

‘I said to Abu Abdullah^-asws, ‘The Words of Allah^-azwj Mighty and Majestic: Do Zikr of Allah, abundant Zikr [33:41], what is its limit?’

قال: «إن رسول الله (صلى الله عليه و آله) علم فاطمة (عليها السلام) أن تكبر أربعا و ثلاثين تكبيرة، و تسبح ثلاثا و ثلاثين تسبيحة، و تحمد ثلاثا و ثلاثين تحميدة، فإذا فعلت ذلك بالليل مرة، و بالنهار مرة، فقد ذكرت الله ذكرا كثيرا

He^-asws said: ‘Rasool-Allah^-saww taught Fatima^-asws the Takbeer (Exclamation of Greatness) of thirty-four Takbeers, and Tasbeeh (Glorification) of thirty-three Glorifications, and Praise (Tahmeed) of thirty-three Praises. So when she^-asws did that once at night and once in the morning, then she^-asws did Zikr of Allah, abundant Zikr [33:41]’.[50]

Abundant Zikr – Other

علي بن جعفر، في (رسالته): عن أخيه موسى بن جعفر (عليهما السلام)، قال: سألته عن قول الله عز و جل: اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً، قال: قلت: من ذكر الله مائتي مرة، كثير هو؟ قال: «نعم

Ali son of Ja’far^-asws, in his letter, from his brother Musa^-asws Bin Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Do Zikr of Allah, abundant Zikr [33:41]. One who does Zikr of Allah^-azwj two hundred times, is it abundant?’ He^-asws said: ‘Yes’’.[51]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ قَالَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ

Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al-Hassan Bin Ali A Washa, from Dawood Al Hammar,

‘From Abu Abdullah^-asws, similar to it, and he^-asws said: ‘The one who frequents the Zikr of Allah^-azwj, Allah^-azwj would Shade him in the Paradise’.[52]

Abundant Zikr – the most difficult

فِي كِتَابِ الْخِصَالِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: مَا ابْتُلِيَ الْمُؤْمِنُ بِشَيْ‏ءٍ أَشَدَّ عَلَيْهِ مِنْ ثَلَاثِ خِصَالٍ يُحْرَمُهَا، قِيلَ: وَ مَا هِيَ؟ قَالَ: الْمُوَاسَاةُ فِي ذَاتِ يَدِهِ، وَ الْإِنْصَافُ مِنْ نَفْسِهِ، وَ ذِكْرُ اللَّهِ كَثِيراً، أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ، وَ لَكِنَّ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ لَهُ وَ ذِكْرَ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْهِ

In the book Al Khisalm, from Zayd Bin Al Shaham who said,

‘Abu Abdullah^-asws said: ‘The Momin does not get Tried by anything more difficult upon him than three qualities’. It was said, ‘And what are these? He^-asws said: ‘The equalisation (with another Momin) regarding what is in his hand, and the fairness from himself, and abundant Zikr of Allah^-azwj. But, I^-asws am not saying: ‘Glorious is Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except Allah^-azwj, and Allah^-azwj is Greatest!’ But, Zikr of Allah^-azwj during what is Permissible for him and Zikr of Allah during what is Prohibited unto him’’.[53]

Zikr is without limitations

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ إِلَّا الذِّكْرَ فَلَيْسَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from the things except that there is an ultimate point to it except for the Zikr (Mention of Allah^-azwj) for there is no limit for it one can end up to.

فَرَضَ اللَّهُ عَزَّ وَ جَلَّ الْفَرَائِضَ فَمَنْ أَدَّاهُنَّ فَهُوَ حَدُّهُنَّ وَ شَهْرَ رَمَضَانَ فَمَنْ صَامَهُ فَهُوَ حَدُّهُ وَ الْحَجَّ فَمَنْ حَجَّ فَهُوَ حَدُّهُ إِلَّا الذِّكْرَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَرْضَ مِنْهُ بِالْقَلِيلِ وَ لَمْ يَجْعَلْ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ

Allah^-azwj Mighty and Majestic Imposed the Obligations, so the one who fulfils these, so it would be its limit (reached), and the Month of Ramazan, so the one who Fasts it, so it would be its limit (reached), and the Hajj, so the one performs Hajj, so it would be its limit (reached), except for the Zikr (Mention of Allah^-azwj), for Allah^-azwj Mighty and Majestic is not Pleased from it with the little but did not Make a limit for it either for one to end up to it’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً وَ سَبِّحُوهُ بُكْرَةً وَ أَصِيلًا فَقَالَ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ قَالَ وَ كَانَ أَبِي ( عليه السلام ) كَثِيرَ الذِّكْرِ لَقَدْ كُنْتُ أَمْشِي مَعَهُ وَ إِنَّهُ لَيَذْكُرُ اللَّهَ وَ آكُلُ مَعَهُ الطَّعَامَ وَ إِنَّهُ لَيَذْكُرُ اللَّهَ وَ لَقَدْ كَانَ يُحَدِّثُ الْقَوْمَ وَ مَا يَشْغَلُهُ ذَلِكَ عَنْ ذِكْرِ اللَّهِ

Then he^-asws recited this Verse: O you who believe! Do Zikr of Allah, abundant Zikr [33:41] And Glorify Him morning and evening [33:42], and he^-asws said: ‘Allah^-azwj Mighty and Majestic did not Make a limit for it for one to end up to. And it was so that my^-asws father^-asws used to do a lot of Zikr. I^-asws had walked with him^-asws and he^-asws was doing Zikr of Allah^-azwj and was eating food along with it while he^-asws was doing Zikr of Allah^-azwj. And he^-asws used to narrate to the people and that would not pre-occupy him^-asws from doing Zikr of Allah^-azwj (simultaneously).

وَ كُنْتُ أَرَى لِسَانَهُ لَازِقاً بِحَنَكِهِ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَ كَانَ يَجْمَعُنَا فَيَأْمُرُنَا بِالذِّكْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَ يَأْمُرُ بِالْقِرَاءَةِ مَنْ كَانَ يَقْرَأُ مِنَّا وَ مَنْ كَانَ لَا يَقْرَأُ مِنَّا أَمَرَهُ بِالذِّكْرِ

And I^-asws used to see his^-asws tongue move in his^-asws jaws saying: ‘There is no god except Allah^-azwj’ (لَا إِلَهَ إِلَّا اللَّهُ) and he^-asws used to gather us and order us with the Zikr until the emergence of the sun, and he^-asws would order with the recitation the ones from us who could read, and the ones of us who could not read, he^-asws would order him with the Zikr.

وَ الْبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرْآنُ وَ يُذْكَرُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تَكْثُرُ بَرَكَتُهُ وَ تَحْضُرُهُ الْمَلَائِكَةُ وَ تَهْجُرُهُ الشَّيَاطِينُ وَ يُضِي‏ءُ لِأَهْلِ السَّمَاءِ كَمَا يُضِي‏ءُ الْكَوْكَبُ الدُّرِّيُّ لِأَهْلِ الْأَرْضِ وَ الْبَيْتُ الَّذِي لَا يُقْرَأُ فِيهِ الْقُرْآنُ وَ لَا يُذْكَرُ اللَّهُ فِيهِ تَقِلُّ بَرَكَتُهُ وَ تَهْجُرُهُ الْمَلَائِكَةُ وَ تَحْضُرُهُ الشَّيَاطِينُ

And the house in which the Quran is recited and Allah^-azwj Mighty and Majestic is mentioned therein would be with abundant Blessings, and the Angels would attend it, and the Satans^-la would flee, and it would shine to the inhabitants of the sky just like the brilliant star does for the inhabitants of the earth. And the house in which the Quran is not recited, nor is Allah^-azwj Mentioned therein would be of little Blessings and the Angels would flee from it and the Satans^-la would attend it.

وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِخَيْرِ أَعْمَالِكُمْ لَكُمْ أَرْفَعِهَا فِي دَرَجَاتِكُمْ وَ أَزْكَاهَا عِنْدَ مَلِيكِكُمْ وَ خَيْرٍ لَكُمْ مِنَ الدِّينَارِ وَ الدِّرْهَمِ وَ خَيْرٍ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَقْتُلُوهُمْ وَ يَقْتُلُوكُمْ فَقَالُوا بَلَى فَقَالَ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ كَثِيراً

And Rasool-Allah^-saww has said: ‘Shall I^-saww inform you with the best of your deeds which would be raising for you in your levels be the most purifying in the Presence of your King^-azwj, and better for you all than the Dinar and the Dirham, and better for you than your meeting your enemies (in battle), so you would be killing them and they would be killing you?’ So they said, ‘Yes’. So he^-saww said: ‘Abundant Zikr of Allah^-azwj Mighty and Majestic’’.

ثُمَّ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ مَنْ خَيْرُ أَهْلِ الْمَسْجِدِ فَقَالَ أَكْثَرُهُمْ لِلَّهِ ذِكْراً

Then he^-asws said: ‘A man came over to the Prophet^-saww and he said, ‘Who are the best ones from the people of the Masjid?’ So he^-saww said: ‘The ones who most frequent the Zikr of Allah^-azwj’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أُعْطِيَ لِسَاناً ذَاكِراً فَقَدْ أُعْطِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

And Rasool-Allah^-saww said: ‘The one who has been Given an oft-mentioning tongue, so he has been Given the goodness of the world and the Hereafter’.[54]

Zikr to be done mornings and evenings

[ الكليني ] عدة من أصحابنا، عن سهل بن زياد، وأحمد بن محمد، وعلي بن إبراهيم عن أبيه، جميعا، عن الحسن بن محبوب، عن مالك بن عطية، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: ما من عبد يقول إذا أصبح قبل طلوع الشمس: ” الله أكبر الله أكبر كبيرا وسبحان الله بكرة وأصيلا والحمد لله رب العالمين كثيرا، لا شريك له وصلى الله على محمد وآله ” إلا ابتدرهن ملك وجعلهن في جوف جناحه وصعد بهن إلى السماء الدنيا

Al Kulayni – A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, and Ali Bin Ibrahim, form his father, altogether, from Al-Hassan Bin Mahboub, from Maalik Bin Atiyya, from Abu Hamza Al Sumaly,

Abu Ja’far^-asws has said: ‘There is none from a servant who says when it is the morning, before the emergence of the sun, ‘Allah^-azwj is the Greatest! Allah^-azwj is the Greatest! The Greatness and Glory be to Allah^-azwj morning and evening; and the Abundant Praise is for Allah^-azwj Lord^-azwj of the Worlds. There is no associate for Him^-azwj and Salawat of Allah^-azwj be upon Muhammad^-saww and his^-saww Progeny^-asws’, except that an Angel takes the initiative and makes these (words) to be in the middle of his wing and ascends with these to the sky of the world.

فتقول الملائكة: ما معك ؟ فيقول: معي كلمات قالهن رجل من المؤمنين وهي كذا وكذا، فيقولون: رحم الله من قال هؤلاء الكلمات وغفر له

So, the (other) Angels say: ‘What is with you?’ So, he says: ‘With me are words spoken by a man from the Momineen and these are such and such’. So, they say: ‘May Allah^-azwj have Mercy upon the one who said these words, and Forgive him’.

قال: وكلما مر بسماء قال لأهلها مثل ذلك، فيقولون: رحم الله من قال هؤلاء الكلمات وغفر له حتى ينتهي بهن إلى حملة العرش، فيقول لهم: إن معي كلمات تكلم بهن رجل من المؤمنين وهي كذا وكذا فيقولون: رحم الله هذا العبد وغفر له انطلق بهن إلى حفظة كنوز مقالة المؤمنين فإن هؤلاء كلمات الكنوز حتى تكتبهن في ديوان الكنوز

The Imam^-asws said: ‘And every time he passes by a sky, its inhabitants say similar to that, so they say: ‘May Allah^-azwj have Mercy upon the one who said these words, and Forgive him’, until he ends up with these to the bearers of the Throne, so he says to them: ‘With me are words spoken by a man from the Believers, and these are such and such’. So they say: ‘May Allah^-azwj have Mercy on this servant and Forgive him. Go with these to Keeper of the treasures of the speech of the Believers, for these words are a treasure, until they get inscribed in the Register of the Treasures’.[55]

Two freedoms are achieved by Zikr

وعنه: عن الحسين بن محمد، عن معلى بن محمد، و عدة من أصحابنا، عن أحمد بن محمد جميعا، عن الحسن بن علي الوشاء، عن داود بن سرحان، عن أبي عبد الله (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): من أكثر ذكر الله عز و جل أحبه الله، و من ذكر الله كثيرا كتبت له براءتان: براءة من النار، و براءة من النفاق

And from him, from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, and a number of our companions, from Ahmad Bin Muhammad altogether, from Al-Hassan Bin Al-Al-Washa, from Dawood Bin Sarhaan,

Abu Abdullah^-asws says that Rasool-Allah^-saww said: ‘The one who frequents in Zikr of Allah^-azwj Mighty and Majestic, Allah^-azwj Loves him. And the one who does Zikr of Allah^-azwj frequently, two freedoms would be Written for him – Freedom from the Fire, and the freedom from the hypocrisy’.[56]

The doers of abundant Zikr

حميد بن زياد عن ابن سماعة عن وهيب بن حفص عن أبي بصير عن أبي عبد الله عليه السلام قال: شيعتنا الذين إذا خلوا ذكروا الله كثيرا

Hameed Bin Ziyad, from Ibn Sama’at, from Waheeb Bin Hafs, from Abu Baseer, who narrates:

‘Abu Abdullah^-asws has said: ‘Our^-asws Shias are the ones who, when alone, Do abundant Zikr of Allah^-azwj’.[57]

و عنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران، عن سيف بن عميرة، عن سليمان بن عمرو، عن أبي المغرا الخصاف رفعه، قال: قال أمير المؤمنين (عليه السلام): «من ذكر الله عز و جل في السر فقد ذكر الله كثيرا، إن المنافقين كانوا يذكرون الله علانية و لا يذكرونه في السر

And from him, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Suleyman Bin Amro, from Abu Al Magra Al Khasaaf, raising it, said,

‘Amir-Al-Momineen^-asws said: ‘The one who Zikr of Allah^-azwj Mighty and Majestic in secret so he has remembered Allah^-azwj a lot. The hypocrites used to mention Allah^-azwj in public and did not His^-azwj Zikr in private’.[58]

Zikr of Ali^-asws is worship

روى الخوارزمي باسناده عن جعفر بن محمّد عن أبيه عن علي بن الحسين، عن أبيه عن أميرالمؤمنين قال: «قال رسول الله صلّى الله عليه وآله وسلّم: ان الله جعل لأخي علي فضائل لا تحصى كثيرة، فمن ذكر فضيلة من فضائله مقراً بها غفر الله له ما تقدم من ذنبه وما تأخر

It is reported by Al Khawarizmy, by his chain,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws, from Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Made so many merits for my^-saww brother Ali^-asws which cannot be counted. So, the one who mentioned his^-asws a merit from his^-asws merits, acknowledging these, Allah^-azwj would Forgive his sins for him, whatever he has committed and what he has yet to commit.

ومن كتب فضيلة من فضائله لم تزل الملائكة تستغفر له ما بقي لذلك الكتاب رسم

And one who write a merit from his^-asws merits, the Angels would not cease to seek Forgiveness for him for as long as the print of that book remains.

ومن استمع إلى فضيلة من فضائله غفر الله له الذنوب التي اكتسبها بالاستماع

And one who listens intently to a merit from his^-asws merits, Allah^-azwj would Forgive the sins for him which he had amassed by the listening.

ومن نظر إلى كتاب من فضائله غفر الله له الذنوب التي اكتسبها بالنظر

And one who looks at a book of his^-asws merits, Allah^-azwj would Forgive the sins for him which he had amassed by the looking’.  

ثم قال: النظر إلى أخي علي بن أبي طالب عبادة وذكره عبادة، ولا يقبل الله ايمان عبد إلاّ بولايته والبراءة من اعدائه

Then he^-saww said: ‘The looking at my^-saww brother Ali^-asws Bin Abu Talib^-asws is worship, and doing his^-asws Zikr is worship, and Allah^-azwj will not Accept the Eman of a servant unless it is with his^-asws Wilayah and the disownment from his^-asws enemies’’.[59]

Appendix: Hadeeth for Verse 23

حدثنا أحمد بن الحسين بن سعيد، قال: حدثني جعفر بن محمد النوفلي، عن يعقوب بن يزيد، قال: قال أبو عبد الله جعفر بن أحمد بن محمد بن عيسى بن محمد بن علي بن عبد الله بن جعفر بن أبي طالب، قال: حدثنا يعقوب بن عبد الله الكوفي، قال: حدثنا موسى بن عبيدة، عن عمرو بن أبي المقدام، عن أبي إسحاق، عن الحارث، عن محمد بن الحنفية (رضي الله عنه). و عمرو بن أبي المقدام، عن جابر

It was narrated to us by Ahmad Bin Al-Husayn Bin Saeed, from Ja’far Bin Muhammad Al Nowfali, from Yaqoub Bin Yazeed, from Abu Abdullah Ja’far Bin Ahmad Bin Muhammad Bin Isa Bin Muhammad Bin Ali Bin Abdullah Bin Ja’far Bin Abu Talib^-asws, from Yaqoub Bin Abdullah Al Kufy, from Musa Bin Ubeyda, from Amro Bin Abu Al Maqdam, from Abu Ishaq, from Al Haris, from Muhammad Bin Al Hanafiyya. And Amro Bin Abu Al Maqdam, from Jabir,

عن أبي جعفر (عليه السلام)، قال: «أتى رأس اليهود إلى علي بن أبي طالب (عليه السلام) عند منصرفه من وقعة النهروان، و هو جالس في مسجد الكوفة، فقال: يا أمير المؤمنين، إني أريد أن أسألك عن أشياء لا يعلمها إلا نبي، أو وصي نبي، فإن شئت سألتك، و إن شئت أعفيك. قال: سل عما بدا لك، يا أخا اليهود

‘From Abu Ja’far^-asws having said: ‘The chief of the Jews came to Ali^-asws Bin Abu Talib^-asws during his^-asws being free from the event of Al-Nahrwan, and he^-asws was seated in Masjid Al-Kufa. He said, ‘O Amir Al Momineen^-asws! I want to ask you^-asws about thing which none would know except a Prophet^-as or a successor^-asws of a Prophet^-as. So, if you^-asws so like, I would ask, and if you^-asws so like, I will excuse you^-asws’. He^-asws said: ‘Ask, whatever comes to you, O Jewish brother’.

قال: إنا نجد في الكتاب أن الله عز و جل إذا بعث نبيا أوحى إليه أن يتخذ من أهل بيته من يقوم بأمر أمته من بعده، و أن يعهد إليهم فيه عهدا يحتذى عليه

He said, ‘We find in the Book that Allah^-azwj Mighty and Majestic, whenever He^-azwj Sent a Prophet^-as, Revealed unto him^-as that He^-azwj would be Taking a Covenant from the people of his^-as household (from) one who would be standing with the Command of his^-as community from after him^-as, and that He^-azwj Covenanted a pact to them He^-azwj would be Seizing them^-as upon.

و يعمل به في أمته من بعده، و أن الله عز و جل يمتحن الأوصياء في حياة الأنبياء، و يمتحنهم بعد وفاتهم

And he^-as should act in accordance with in his^-as community from after him^-as, and that Allah^-azwj Mighty and Majestic would Test the successors^-as during the life-time of the Prophets^-as, and He^-azwj would Test them^-as after their^-as passing away.

فأخبرنا: كم يمتحن الله الأوصياء في حياة الأنبياء، و كم يمتحنهم بعد وفاتهم من مرة، و إلى ما يصير آخر أمر الأوصياء، إذا رضي محنتهم؟

So, inform us, how many times does Allah^-azwj Test the successors^-as during the life-time of the Prophets^-as, and how many times after their^-as passing away, and to what would the last command of the successors^-as come to be when their^-as Test is satisfied?’

فقال له علي (عليه السلام): و الله الذي لا إله غيره، الذي فلق البحر لبني إسرائيل، و أنزل التوراة على موسى (عليه السلام) لئن أخبرتك بحق عما تسأل عنه، لتقرن به؟ قال: نعم

Ali^-asws said to him: ‘By Allah^-azwj, the One, there being no god other than Him^-azwj, Who Split the sea for the Children of Israel, and Revealed the Torah unto Musa^-as! If I^-asws were to inform you with the truth of what you asked about, would you attach with it?’ He said, ‘Yes’.

قال (عليه السلام): و الذي فلق البحر لبني إسرائيل، و أنزل التوراة على موسى (عليه السلام)، لئن أجبتك لتسلمن؟ قال: نعم

He^-asws said: ‘By the One^-azwj Who Split the sea for the Children of Israel, and Revealed the Torah unto Musa^-as! If I^-asws were to answer you, will you become a Muslim?’ He said, ‘Yes’.

فقال علي (عليه السلام): إن الله عز و جل يمتحن الأوصياء في حياة الأنبياء في سبعة مواطن ليبتلي طاعتهم، فإذا رضي طاعتهم و محنتهم أمر الأنبياء أن يتخذوهم أولياء في حياتهم، و أوصياء بعد وفاتهم، و تصير طاعة الأوصياء في أعناق الأمم ممن يقول بطاعة الأنبياء

Ali^-asws said: ‘Allah^-azwj Mighty and Majestic Tested the successors^-as during the life-time of the Prophets, in seven places, in Order to Try their^-as obedience. So, when their^-as obedience and effort was satisfactory, He^-azwj Commanded the Prophets^-as that they^-as should take them^-as as guardians during their^-as life-time, and as successors^-as after their^-as passing away, and the obedience of the successors^-as came to be in the necks of the communities, from the ones who were saying (believing) in the obedience of the Prophets^-as.

ثم يمتحن الأوصياء بعد وفاة الأنبياء (عليهم السلام) في سبعة مواطن ليبلوا صبرهم، فإذا رضي محنتهم ختم لهم بالشهادة، ليلحقهم بالأنبياء و قد أكمل لهم السعادة

Then He^-azwj Tested the successors^-as after the passing away of the Prophets^-as, in seven places in order to Try their^-as patience. So, when their^-as effort was satisfactory, He^-azwj Sealed for them^-as with the testimony, to join them^-as with the Prophets^-as, and Perfected the felicity for them’.

قال له رأس اليهود: صدقت- يا أمير المؤمنين- فأخبرني، كم امتحنك الله في حياة محمد من مرة، و كم امتحنك بعد وفاته من مرة، و إلى ما يصير أمرك؟

The chief of the Jews said to him^-asws, ‘You^-asws speak the truth, O Amir Al-Momineen^-asws! Inform me, how many time did Allah^-azwj Test you^-asws during the life-time of Muhammad^-saww, and how many times did He^-azwj Test you^-asws after his^-saww passing away, and to what has your^-asws matter come to be?’

فأخذ علي (عليه السلام) بيده، و قال: انهض بنا أنبئك بذلك، يا أخا اليهود. فقام إليه جماعة من أصحابه، فقالوا: يا أمير المؤمنين، أنبئنا بذلك معه. فقال: إني أخاف أن لا تحتمله قلوبكم. قالوا: و لم ذلك، يا أمير المؤمنين؟ قال: لأمور بدت لي من كثير منكم

Ali^-asws grabbed his hand and said: ‘Arise with us, I^-asws shall inform you of that, O Jewish brother’. So, a group of his^-asws companions arose and they said, ‘O Amir Al-Momineen^-asws! Inform us of that along with him’. He^-asws said: ‘I^-asws fear that your hearts would not be able to bear it’. They said, ‘And why is that so, O Amir Al-Momineen^-asws?’ He^-asws said: ‘The matters which appeared to me^-asws from most of you!’

فقام إليه الأشتر، فقال: يا أمير المؤمنين، أنبئنا بذلك، فو الله إنا لنعلم أنه ما على ظهر الأرض وصي نبي سواك، و إنا لنعلم أن الله لا يبعث بعد نبينا (صلى الله عليه و آله) نبيا سواه، و أن طاعتك لفي أعناقنا موصولة بطاعة نبينا (صلى الله عليه و آله)

(Malik) Al-Ashtar stood up and he said, ‘O Amir Al-Momineen^-asws! Inform us of what, for by Allah^-azwj, we know for certain that there is no successor^-asws of a Prophet^-saww upon the surface of the earth besides you^-asws, and we know for certain that Allah^-azwj will not be Sending a Prophet^-as after our Prophet^-saww besides him^-saww, and that obedience to you^-asws are in our necks linked with the obedience to our Prophet^-saww’.

فجلس علي (عليه السلام)، فأقبل على اليهودي، فقال: يا أخا اليهود، إن الله عز و جل امتحنني في حياة نبينا (صلى الله عليه و آله) في سبعة مواطن، فوجدني فيهن- من غير تزكية لنفسي- بنعمة الله له مطيع  .قال: فيم، و فيم، يا أمير المؤمنين؟

Ali^-asws sat down and faced towards the Jews, and he^-asws said: ‘O Jewish brother! Allah^-azwj Mighty and Majestic Tested me^-asws during the life-time of our Prophet^-saww, in seven places, and He^-azwj Found me^-asws in these – from without there being any further purification of myself^-asws – by the Grace of Allah^-azwj, as being obedient to Him^-azwj’. He said, ‘In what condition, and in what condition, O Amir Al Momineen^-asws?

قال: أما أولهن- و ساق الحديث بذكر الاولى، و الثانية، و الثالثة، و الرابعة، إلى أن قال-: و أما الخامسة- يا أخا اليهود- فإن قريشا و العرب تجمعت، و عقدت بينها عقدا و ميثاقا لا ترجع من وجهها حتى تقتل رسول الله (صلى الله عليه و آله)، و تقتلنا معه معاشر بني عبد المطلب

He^-asws said: ‘As for the first of these (Tests), – and the main part of the Hadeeth is the mention of the first, and the second, and the third, and the fourth, up to the point he^-asws said: ‘And as for the fifth, O Jewish brother! So, it was when Quraysh and the Arabs gathered, and pacted between them with a pact and a covenant that they will not return from their direction until they kill Rasool-Allah^-saww, and kill us^-asws, the group of the clan of Abdul Muttalib^-asws along with him^-saww.

ثم أقبلت بحدها و حديدها حتى أناخت علينا بالمدينة، واثقة بأنفسها فيما توجهت له

Then they came with their people and their irons (weapons) until they came upon us at Al-Medina, and they were very confident with themselves regarding what they were aiming for.

فهبط جبرئيل (عليه السلام) على النبي (صلى الله عليه و آله) فأنبأه بذلك، فخندق على نفسه، و من معه من المهاجرين و الأنصار، فقدمت قريش، فأقامت على الخندق محاصرة لنا، ترى في أنفسها القوة، و فينا الضعف، ترعد، و تبرق

Then Jibraeel^-as descended unto the Prophet^-saww and gave him^-saww the news of that. So he^-saww dug a trench around himself^-saww, and the ones with him^-saww from the Emigrants and the Helpers. So, Quraysh marched and stood at the trench besieging us, to show their strength, and among us was the weakness, and shudders, and shouts.

و رسول الله (صلى الله عليه و آله) يدعوها إلى الله عز و جل، و يناشدها بالقرابة و الرحم، فتأبى عليه، و لا يزيدها ذلك إلا عتوا، و فارسها فارس العرب يومئذ عمرو بن عبد ود، يهدر كالبعير المغتلم، يدعو إلى البراز، و يرتجز، و يخطر برمحه مرة، و بسيفه مرة

And Rasool-Allah^-saww invited them to Allah^-azwj Mighty and Majestic, and adjusted them with the relationship and the womb-relationships. But, they refused to him^-saww, and that did not increase them except in insolence. And the main horseman of the Arabs in those days was Amro Bin Abd Wadd, growling like a raging camel, calling to the duel, and reciting war poems, and challenging with his spear at times, and by his sword at times.

لا يقدم عليه مقدم، و لا يطمع فيه طامع، و لا حمية تهيجه، و لا بصيرة تشجعه، فأنهضني إليه رسول الله (صلى الله عليه و آله)، و عممني بيده، و أعطاني سيفه هذا- و ضرب بيده إلى ذي الفقار

No soldier proceeded towards him, nor did a coveting one covet with regards to it, nor was a zealot enthusiastic for it, nor were their sights encourages. So Rasool-Allah^-saww lifted me^-asws up to him, and turbaned me^-asws by his^-saww own hands, and gave me^-asws this sword of his^-saww’ – and he tapped his^-asws hand upon Zil Fiqar.

فخرجت إليه، و نساء أهل المدينة بواكي إشفاقا علي من ابن عبد ود، فقتله الله عز و جل بيدي، و العرب لا تعد لها فارسا غيره، و ضربني هذه الضربة- و أومأ بيده إلى هامته

I^-asws went out to (battle) him, and the womenfolk of the people of Al-Medina were wailing in sympathy upon me^-asws from (having to face) Amro Bin Abd Wadd. But, Allah^-azwj Mighty and Majestic Killed him by my^-asws hands, and the Arabs were not counting for themselves any horseman apart from him. And he struck me with this strike – and he^-asws gestured by his^-asws hand towards his^-asws head.

فهزم الله قريشا و العرب بذلك، و بما كان مني فيهم من النكاية

Allah^-azwj Defeated Quraysh and the Arabs by that, and due to what turmoil there was from me^-asws, among them’.

ثم التفت (عليه السلام) إلى أصحابه، فقال: أ ليس كذلك؟ قالوا: بلى، يا أمير المؤمنين

Then he^-asws turned to face his^-asws companions, and he^-asws said: ‘Wasn’t it like that?’ They said, ‘Yes, O Amir Al-Momineen^-asws!’

ثم ذكر السادسة، و السابعة، ثم ذكر أول السبع بعد وفاة رسول الله (صلى الله عليه و آله)، ثم الثانية، ثم الثالثة، ثم الرابعة، و ذكرها، و قال (عليه السلام) فيها: «و أما نفسي، فقد علم من حضر ممن ترى، و من غاب من أصحاب محمد (صلى الله عليه و آله) أن الموت عندي بمنزلة الشربة الباردة في اليوم الشديد الحر من ذي العطش الصدي

Then he^-asws mentioned the sixth, and the seventh. Then he^-asws mentioned the first of the seven (Tests) after the passing away of Rasool-Allah^-saww, then the second, then the third, then the fourth, and mentioned it and he^-asws said regarding it: ‘And as for myself^-asws, so the ones who are present whom you see, and the ones who are absent from the companions of Muhammad^-saww, that the death in my^-asws presence is at the status of the cold drink in a day of intense heat from one with the dry thirst.

و لقد كنت عاهدت الله عز و جل و رسوله (صلى الله عليه و آله): أنا، و عمي حمزة، و أخي جعفر، و ابن عمي عبيدة على أمر وفينا به لله عز و جل و لرسوله

And I^-asws had pacted with Allah^-azwj Mighty and Majestic, and His^-azwj Rasool^-saww, I^-asws, and my^-asws uncle Hamza^-asws, and my^-asws brother Ja’far^-asws, and my^-asws cousin Ubeyda, upon a matter and we fulfilled with it to Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww.

فتقدمني أصحابي، و تخلفت بعدهم لما أراد الله عز و جل، فأنزل الله فينا: مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضى نَحْبَهُ وَ مِنْهُمْ مَنْ يَنْتَظِرُ وَ ما بَدَّلُوا تَبْدِيلًا حمزة، و جعفر، و عبيدة، و أنا- و الله- المنتظر

So, my^-asws companions preceded me^-asws (to the martyrdom), and I^-asws am left behind after them^-asws for what Allah^-azwj Mighty and Majestic Intends. Therefore, Allah^-azwj Revealed regarding us: From the Momineen there are men who ratified what they pacted with Allah upon. So, from them is one who fulfilled his vow, and from them is one who awaits, and they did not change with any alteration [33:23], being Hamza^-asws, and Ja’far^-asws, and Ubeyda^-as. And I^-asws, by Allah^-azwj, am the awaiting one’’.[60]

[1] تأويل الآيات 2: 449/ 8

[2] تأويل الآيات 2: 449/ 9.

[3] الكافي 8: 34/ 6. (Extract)

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 1

[5] الكافي 8: 306/ 475.

[6] Tafseer Noor Al Saqalayn – CH 33 H 56

[7] Tafseer Noor Al Saqalayn – CH 33 H 57

[8] تأويل الآيات 2: 450/ 10

[9]مجمع البيان 8: 550.

[10] تأويل الآيات 2: 450/ 12

[11] المناقب (للخوارزمي): 105.

[12] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 122

[13] تفسير القمي 2: 189 (Extract)

[14] Al Kafi – V 7 – The Book of Divorce Ch 60 H 3

[15] الكافي 6: 138/ 2.

[16] Al Kafi – V 7 – The Book of Divorce Ch 61 H 1

[17] الكافي 6: 136/ 1.

[18] الكافي 6: 138/ 3.

[19] تفسير القمّي 2: 193.

[20] تأويل الآيات 2: 453/ 13.

[21] Tafseer Noor Al Saqalayn – CH 33 H 81

[22] – تفسير القمّي 2: 193.

[23] Tafseer Abu Hamza Al Sumali – Hadeeth No. 234

[24] مجمع البيان 8: 556

[25] كمال الدين و تمام النعمة: 27.

[26] Basaair Al Darajaat – P 5  CH 11 H 4

[27] تفسير القمّي 2: 193.

[28] بصائر الدرجات: 226/ 13.

[29] تأويل الآيات 2: 458/ 22.

[30] Taweel Al Ayaat Al Zahira – H 22

[31] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 9 H 26

[32] Al Illal Al Sharaie – V 1 Ch 156 H 2

[33] كفاية الأثر: 155

[34] الكافي 1: 226/ 1

[35] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 54

[36] Kitaab Sulaym Bin Qays Al Hilali – H 11

[37] الخصال: 572/ 1

[38] تأويل الآيات 2: 457/ 21

[39] الأمالي 1: 269

[40] فضائل أحمد 2: 672/ 1149، العمدة: 34/ 15

[41] تفسير القمّي 2: 156

[42] تفسير القمّي 2: 193

[43] تأويل الآيات 2: 459/ 24

[44] تفسير القمّي 2: 194

[45] Bihar Al-Anwaar – V 11, The book of Prophet-hood, S 1 Ch 4 H 1

[46] عيون أخبار الرّضا (عليه السّلام) 1: 195/ 1.

[47] تفسير القمّي 2: 194

[48] Taweel Al Ayaat Al Zaahira – CH 33 H 15

[49] معاني الأخبار: 193/ 5.

[50] تأويل الآيات 2: 454/ 16.

[51] مسائل علي بن جعفر: 143/ 169.

[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 4

[53] تفسير نور الثقلين، ج‏4، ص: 288 – H 156

[54] Al Kafi V 2 – The Book Of Supplication CH 22 H 1 (Extract)

[55] Tafseer Abu Hamza Al Sumaly – Hadeeth No. 237

[56] الكافي 2: 362/ 3

[57] Tafseer Noor Al Saqalayn – CH 33 H 148

[58] الكافي 2: 364/ 2. (Extract)

[59] کتاب المناقب – الخوارزمی – جلد ٢ ، ص ٣٢

[60] الخصال: 364/ 58.