AL-AHZAAB (Chapter 33) Verses 43-73

CHAPTER 33

AL-AHZAAB

(The Coalition – The Combined Army)

(73 VERSES)

VERSES 43 – 73

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

VERSE 43

هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا {43}

He is the One Who Sends Salawat upon you (O Prophet) and (so do) His Angels, in order to Extract you (Momineen) from the multiple darkness to the Light, and He was always Merciful to the Momineen [33:43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ فَرُّوخَ مَوْلَى آلِ طَلْحَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقَ بْنَ فَرُّوخَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَشْراً صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ مِائَةَ مَرَّةٍ وَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ أَلْفاً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yaqoub Bin Abdullah, from Is’haq Bin Faroukh, a slave of the family of Talha who said,

‘Abu Abdullah^-asws said: ‘O Is’haq Bin Faroukh! The one who sends Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww ten (times), Allah^-azwj and His^-azwj Angels would Send Salawāt upon him one hundred times; and the one who sends Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww one hundred times, Allah^-azwj and His^-azwj Angels would Send Salawāt upon him a thousand times.

أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَ مَلائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ كانَ بِالْمُؤْمِنِينَ رَحِيماً

Have you not heard the Words of Allah^-azwj Mighty and Majestic: He is the One Who Sends Salawat upon you and (so do) His Angels, in order to Extract you (Momineen) from the multiple darkness to the Light, and He was always Merciful to the Momineen [33:43]’.[1]

عمر بن إبراهيم الأوسي، قال: روي عن رسول الله (صلى الله عليه و آله)، أنه قال: «لما كانت الليلة التي أسري بي إلى السماء، وقف جبرئيل في مقامه، و غبت عن تحية كل ملك و كلامه، و صرت بمقام انقطع عني فيه الأصوات، و تساوى عندي الأحياء و الأموات، اضطرب قلبي و تضاعف كربي

Umar Bin Ibrahim Al Awsy said,

‘It is reported from Rasool-Allah^-saww having said: ‘When it was the night in which I^-saww Ascended to the sky, Jibraeel^-as paused in his^-as place, and there was an absence of the welcome of every Angel and his speech. And I^-saww came to be in a place wherein the sounds were cut off from me^-saww, and the living and the death were the same to me^-saww. My^-saww heart became restless and my stress multiplied.

فسمعت مناديا ينادي بلغة علي ابن أبي طالب: قف- يا محمد- فإن ربك يصلي. قلت: كيف يصلي، و هو غني عن الصلاة لأحد؟ و كيف بلغ علي هذا المقام؟

Then I^-saww heard a Caller Calling out in the tone of Ali^-asws Bin Abu Talib^-asws: “Pause, O Muhammad^-saww, for your^-saww Lord^-azwj is performing Salat!” I^-saww said: ‘And how does He^-azwj perform Salat and He^-azwj is needless from the Salat to anyone? And how did Ali^-asws reach this place?’

فقال الله تعالى: اقرأ يا محمد: هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَ مَلائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ و صلاتي رحمة لك و لامتك

So Allah^-azwj the Exalted Said: “Read, O Muhammad^-saww, He is the One Who Sends Salawat upon you and (so do) His Angels, in order to Extract you (Momineen) from the multiple darkness to the Light [33:43] – And My^-azwj Salat is My^-azwj Sending Mercy to you^-saww and to your^-saww community.

فأما سماعك صوت علي، فإن أخاك موسى بن عمران لما جاء جبل الطور و عاين ما عاين من عظم الأمور، أذهله ما رآه عما يلقى إليه، فشغلته عن الهيبة بذكر الله أحب الأشياء إليه و هي العصا، إذ قلت له: وَ ما تِلْكَ بِيَمِينِكَ يا مُوسى

So, as for what you heard, the voice of Ali^-asws, so your^-saww brother^-as Musa^-as Bin Imran^-as, when he^-as came to the mount Toor and saw what he^-as saw from the great matters, what he^-as saw from what he^-as faced, so I^-azwj Pre-occupied him^-as from the awe by the Zikr of Allah^-azwj of the most beloved of the things to him^-as, and it is the staff, when I^-azwj Said to him^-as: And what is that which is in your right hand, O Musa?” [20:17].

و لما كان علي أحب الناس إليك، ناديناك بلغته و كلامه، ليسكن ما بقلبك من الرعب، و لتفهم ما يلقى إليك

And since the most beloved of the people to you^-saww is Ali^-asws, We^-azwj Called you^-saww with his^-asws tone and his^-asws speech, in order to calm down whatever was in your^-saww heart from the awe, and for you^-saww to understand what faces you^-saww’’.[2]

See more Ahadeeth on Salawat under Verse 56

VERSE 44

تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ ۚ وَأَعَدَّ لَهُمْ أَجْرًا كَرِيمًا {44}

Their salutation on the Day that they meet Him shall be, ‘سَلَامٌ’ Peace! And He has Prepared for them an honourable Recompense [33:44]

[ الثعلبي ] أخبرني ابن فنجويه قال: حدثنا ابن حيان قال: حدثنا ابن محمد قال: حدثنا أبي قال: حدثنا إبراهيم بن عيسى قال: حدثنا علي بن علي قال: حدثني أبي حمزة الثمالي عن قوله تعالى: * (تحيتهم يوم يلقونه سلم) * قال: تسلم عليهم الملائكة يوم القيامة ويبشرهم حين يخرجون من قبورهم

Al Sa’alby – Ibn Fanjawiya informed me, from Ibn Hayaan, from Ibn Muhammad, from his father, from Ibrahim Bin Isa, from Ali Bin Ali, from Abu Hamza Al Sumaly,

‘Regarding the Words of the Exalted: Their salutation on the Day that they meet Him shall be, ‘سَلَامٌ’ Peace! He^-asws said: ‘The Angels would be greeting them on the Day of Judgement and giving them the glad tidings when they would be coming out from their graves’.[3]

VERSES 45 & 46

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا {45}

O Prophet! Surely, We have Sent you as a witness, and as a bearer of glad tidings and as a warner [33:45]

وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا {46}

And as one inviting to Allah by His Permission, and as an illuminating lamp [33:46]

Rasool-Allah^-saww – Giver of Glad Tidings to Amir Al-Momineen^-asws

وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ قَالَ: حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ

And by the chain, he said, ‘Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Ahmad Bin Muhammad Bin Khalid, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Khaaaz, from Talha Bin Zayd,

عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏: أَتَانِي جَبْرَئِيلُ مِنْ قِبَلِ رَبِّي جَلَّ جَلَالُهُ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ بَشِّرْ أَخَاكَ عَلِيّاً بِأَنِّي لَا أُعَذِّبُ مَنْ تَوَلَّاهُ وَ لَا أَرْحَمَ مَنْ عَادَاهُ

(It has been narrated) from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as came to me^-saww from my Lord^-azwj, Majestic is His^-azwj Majesty, and he^-as said: ‘O Muhammad^-saww! Allah^-azwj Mighty and Majestic Conveys the Greetings to you^-saww and is Saying to you^-saww: “Give glad tidings to your^-saww brother^-asws Ali^-asws that I^-azwj will not Punish the one who loves him^-asws, and I^-azwj will not be Merciful to the one who is inimical to him^-asws’.[4]

أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الطُّوسِيُّ قَالَ: حَدَّثَنَا السَّعِيدُ الْوَالِدُ رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدَّثَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ الْحَارِثِيُّ الْبَغْدَادِيُّ قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عُمَرَ الْجِعَابِيُّ قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْمُنْعِمِ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْفَزَارِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَابِرٍ قَالَ: وَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْمُنْعِمِ قَالَ: حَدَّثَنَا عُمَرُ بْنُ شِمْرٍ عَنْ جَابِرٍ

It was informed to us by the Sheykh Al Mufeed Abu Ali Al Hassan Bin Muhammad Al Toosy, from Al Saeed Al Walid, from Al Sheykh Al Mufeed Abu Abdullah Muhammad Bin Muhammad Bin Al Numan Al Harsy Al Baghdady, from Abu Bakr Muhammad Bin Umar Al Ja’aby, from Ja’far Bin Muhammad Al Husayni, from Ahmad Bin Abdul Man’am, from Abdullah Bin Muhammad Al Fazary,

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Jabir.

And he said, ‘It was narrated to us from Ja’far Bin Muhammad Al Husayni, from Ahmad Bin Abdul Man’am, from Amro Bin Shimr, from Jabir,

عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ أَ لَا أُبَشِّرُكَ أَ لَا أَمْنَحُكَ؟ قَالَ بَلَى يَا رَسُولَ اللَّهِ قَالَ فَإِنِّي خُلِقْتُ أَنَا وَ أَنْتَ مِنْ طِينَةٍ وَاحِدَةٍ فَفَضَلَتْ مِنْهَا فَضْلَةٌ فَخُلِقَ مِنْهَا شِيعَتُنَا فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ النَّاسُ بِأَسْمَاءِ أُمَّهَاتِهِمْ إِلَّا شِيعَتَكَ فَإِنَّهُمْ يُدْعَوْنَ بِأَسْمَاءِ آبَائِهِمْ لِطِيبِ مَوْلِدِهِمْ

(It has been narrated) from Abu Ja’far Muhammad^-asws Bin Ali^-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allah^-saww said to Ali^-asws Bin Abu Talib^-asws: ‘Shall I^-saww give you^-asws glad tidings? Shall I^-saww confer upon you^-asws?’ He^-asws said: ‘Yes, O Rasool-Allah^-saww!’ He^-saww said: ‘I^-saww was Created, (both) me^-saww and you^-asws, from one clay (essence). So there remained some remnants from it, and our^-asws Shias were Created from it. Thus, when it will be the Day of Judgment, the people would be called by the names of their mothers except for our^-asws Shias, for they would be called by the names of their fathers, due to the goodness of their births’.[5]

وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ بْنُ أَحْمَدَ بْنِ الْحُسَيْنِ الصَّفَّارُ الْبُخَارِيُّ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَعْقُوبَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ حَفْصٍ حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ حَدَّثَنَا قَصَبَةُ حَدَّثَنَا سَوَّارٌ الْأَعْمَى عَنْ دَاوُدَ بْنِ أَبِي عَوْفِ بْنِ أَبِي الْجَحَّافِ عنْ مُحَمَّدِ بْنِ عُمَيْرٍ

And by the chain, said, ‘It was narrated to us by Abu Abdullah Bin Ahmad Bin Al Husayn al Saffar Al Bukhary, from Abdullah Bin Muhammad Bin Yaqoub, from Muhammad Bin Al Husayn Bin Hafs, from Ahmad Bin Usman Bin Hakeym, from Qasbat, from Sawwar Al A’ama, from Dawood Bin Abu Awf Bin Abu Jahhab, from Muhammad Bin Umeyr,

عَنْ فَاطِمَةَ عَنْ أُمِّ سَلَمَةَ قَالَتْ‏: كَانَتْ لَيْلَتِي مِنْ رَسُولِ اللَّهِ وَ هُوَ عِنْدِي فَجَاءَتْ فَاطِمَةُ وَ تَبِعَهَا عَلِيٌّ ع فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا عَلِيُّ أَبْشِرْ أَنْتَ وَ أَصْحَابُكَ فِي الْجَنَّةِ أَبْشِرْ يَا عَلِيُّ أَنْتَ وَ شِيعَتُكَ فِي الْجَنَّةِ تَمَامَ الْخَبَرِ

From (Syeda) Fatima^-asws, from Umm Salma^-as having said, ‘It was my^-as night from Rasool-Allah^-saww and he^-saww was with me^-as, and (Syeda) Fatima^-asws came over and Ali^-asws came after her^-asws. So Rasool-Allah^-saww said to him^-asws: ‘Receive glad tidings! You^-asws and your^-asws companions would be in the Paradise. Receive glad tidings, O Ali^-asws! You^-asws and your^-asws Shias would be in the Paradise’’. The Hadeeth is complete.[6]

وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ الْفَقِيهُ حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ

And by the chain, said, ‘It was narrated to us by Abu Ja’far Muhammad Bin Ali Bin Al Husayn, the jurist, from Al Husayn Bin Ahmad Bin Idrees, from his father, from Ahmad Bin Muhammad Bin Khalid, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Khazzaa, from Talha Bin Zayd,

عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏: أَتَانِي جَبْرَئِيلُ مِنْ قِبَلِ رَبِّي تَعَالَى فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ بَشِّرْ أَخَاكَ عَلِيّاً بِأَنِّي لَا أُعَذِّبُ مَنْ تَوَلَّاهُ وَ لَا أَرْحَمُ مَنْ عَادَاهُ

From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his grandfather^-asws from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as came to me^-saww from my^-saww Lord^-azwj the Exalted, and he^-as said: ‘O Muhammad^-saww! Allah^-azwj the Exalted Conveys the Greetings to you^-saww and is Saying to you^-saww: “Give glad tidings to your^-asws brother Ali^-asws that I^-azwj will not Punish the one who befriends him^-asws nor would I^-azwj be Merciful to the one who is inimical to him^-asws’’.[7]

The titles of Rasool-Allah^-saww – ‘Giver of Glad Tidings’ and ‘Warner’

حدثنا محمد بن علي ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن احمد بن ابى عبد الله، عن ابى الحسن علي بن الحسين البرقى، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله بن آبائه عن جده الحسن بن علي بن أبى طالب ” ع ” قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم فيما سأله فقال لاي شئ سميت محمد وأحمد وابا القاسم وبشيرا ونذيرا وداعيا؟

Muhammad Bin Ali Majaylawiya narrated to us, from an uncle of Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya, from Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfather^-asws Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws having said: ‘There came a number of Jews to Rasool-Allah^-saww. So they asked him^-saww, and he^-saww let them know with regards to what they had asked him^-saww. So (one of them) asked, ‘For which thing (reason) have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazir’, and ‘Da’aiy’?’

فقال النبي صلى الله عليه وآله أما محمد فإنى محمود في الارض وأما احمد فإنى محمود في السماء وأما أبو القاسم فإن الله عزوجل يقسم يوم القيامة قسمة النار فمن كفربي من الاولين والآخرين ففى النار ويقسم قسمة الجنة فمن آمن بى واقر بنبوتي ففي الجنة وأما الداعي فإنى أدعوا الناس إلى دين ربى عزوجل وأما النذير فإنى انذر بالنار من عصاني وأما البشير فإنى ابشر بالجنة من أطاعني

The Prophet^-saww said: ‘As for ‘Muhammad’, so I^-saww am the praised one in the earth; and as for ‘Ahmad’, so I^-saww am the praised one in the sky; and as for ‘Abu Al-Qasim’, so Allah^-azwj Mighty and Majestic would Divide the Fire on the Day of Judgement, so the one who rejected me^-saww, from the former ones and the later ones, so he would be in the Fire. And He^-azwj would Divide a division of the Paradise, so the one who believe in me^-saww, and accepted with my^-saww Prophet-hood, so he would be in the Paradise. And as for ‘Al-Da’aiy’, so I^-saww call the people to the Religion of my^-saww Lord^-azwj Mighty and Majestic. And as for ‘Al-Nazeer’, so I^-saww warn of the Fire to the one who disobeys me^-saww. And as for ‘Al-Basheer’, so I^-saww give the good news of the Paradise to the one who obeys me^-saww’.[8]

حدثنا محمد بن علي ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن احمد بن ابى عبد الله، عن ابى الحسن علي بن الحسين البرقى، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله بن آبائه عن جده الحسن بن علي بن أبى طالب ” ع ” قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم فيما سأله فقال لاي شئ سميت محمد وأحمد وابا القاسم وبشيرا ونذيرا وداعيا؟

Muhammad Bin Ali Majaylawiya narrated to us, from an uncle of Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya, from Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfather^-asws Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws having said: ‘There came a number of Jews to Rasool-Allah^-saww. So they asked him^-saww, and he^-saww let them know with regards to what they had asked him^-saww. So (one of them) asked, ‘For which thing (reason) have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazir’, and ‘Da’aiy’?’

فقال النبي صلى الله عليه وآله أما محمد فإنى محمود في الارض وأما احمد فإنى محمود في السماء وأما أبو القاسم فإن الله عزوجل يقسم يوم القيامة قسمة النار فمن كفربي من الاولين والآخرين ففى النار ويقسم قسمة الجنة فمن آمن بى واقر بنبوتي ففي الجنة وأما الداعي فإنى أدعوا الناس إلى دين ربى عزوجل وأما النذير فإنى انذر بالنار من عصاني وأما البشير فإنى ابشر بالجنة من أطاعني

The Prophet^-saww said: ‘As for ‘Muhammad’, so I^-saww am the praised one in the earth; and as for ‘Ahmad’, so I^-saww am the praised one in the sky; and as for ‘Abu Al-Qasim’, so Allah^-azwj Mighty and Majestic would Divide the Fire on the Day of Judgement, so the one who rejected me^-saww, from the former ones and the later ones, so he would be in the Fire. And He^-azwj would Divide a division of the Paradise, so the one who believe in me^-saww, and accepted with my^-saww Prophet-hood, so he would be in the Paradise. And as for ‘Al-Da’aiy’, so I^-saww call the people to the Religion of my^-saww Lord^-azwj Mighty and Majestic. And as for ‘Al-Nazeer’, so I^-saww warn of the Fire to the one who disobeys me^-saww. And as for ‘Al-Basheer’, so I^-saww give the glad tidings of the Paradise to the one who obeys me^-saww’.[9]

VERSE 47

وَبَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيرًا {47}

And give glad tidings to the Momineen that for them would be a great Grace from Allah [33:47]

الطبرسي: في معنى‏هُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ، عن أبي جعفر (عليه السلام) في معنى البشارة: «أنها في الدنيا الرؤيا الصالحة يراها المؤمن لنفسه أو ترى له، و في الآخرة الجنة، و هي ما يبشرهم به الملائكة عند خروجهم من القبور، و في القيامة إلى أن يدخلوا الجنة يبشرونهم بها حالا بعد حال

Al Tabarsy –

(It has been narrated) ‘from Abu Ja’far^-asws regarding the meaning of the glad tidings: ‘In the world it is the righteous dream the Momin sees for himself or is shown to him, and in the Hereafter it is the Paradise, and it is what the Angels give them glad tidings with during their exit from the graves, and during the Day of Judgment up to their entering the Paradise, they would be giving them glad tidings with it, in a state after a state’’.[10]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عُقْبَةُ لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ يَوْمَ الْقِيَامَةِ إِلَّا هَذَا الْأَمْرَ الَّذِي أَنْتُمْ عَلَيْهِ وَ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ إِلَى هَذِهِ ثُمَّ أَهْوَى بِيَدِهِ إِلَى الْوَرِيدِ ثُمَّ اتَّكَأَ وَ كَانَ مَعِيَ الْمُعَلَّى فَغَمَزَنِي أَنْ أَسْأَلَهُ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَإِذَا بَلَغَتْ نَفْسُهُ هَذِهِ أَيَّ شَيْ‏ءٍ يَرَى فَقُلْتُ لَهُ بِضْعَ عَشْرَةَ مَرَّةً أَيَّ شَيْ‏ءٍ فَقَالَ فِي كُلِّهَا يَرَى وَ لَا يَزِيدُ عَلَيْهَا

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullah^-asws said to me: ‘O Uqba! Allah^-azwj will not Accept from the servant on the Day of Judgement except for this matter (Al-Wilayah) which you are upon, and there is nothing between one of you and him seeing what his eyes would be delighted with except for his soul to reach up to this’, and he^-asws gestured by his^-asws to the jugular (vein), then he^-asws reclined. And Mualla was with me, so he winked at me that I should ask him^-asws, so I said, ‘O son^-asws of Rasool-Allah^-saww! So, when his soul reaches to this, which thing would he see?’ And I said it to him^-asws ten times, ‘Which thing?’, and every time he^-asws said: ‘He sees’, and would not increase upon it.

ثُمَّ جَلَسَ فِي آخِرِهَا فَقَالَ يَا عُقْبَةُ فَقُلْتُ لَبَّيْكَ وَ سَعْدَيْكَ فَقَالَ أَبَيْتَ إِلَّا أَنْ تَعْلَمَ فَقُلْتُ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ إِنَّمَا دِينِي مَعَ دِينِكَ فَإِذَا ذَهَبَ دِينِي كَانَ ذَلِكَ كَيْفَ لِي بِكَ يَا ابْنَ رَسُولِ اللَّهِ كُلَّ سَاعَةٍ وَ بَكَيْتُ فَرَقَّ لِي فَقَالَ يَرَاهُمَا وَ اللَّهِ فَقُلْتُ بِأَبِي وَ أُمِّي مَنْ هُمَا

Then he^-asws sat up during the last of it and he^-asws said: ‘O Uqba!’ So, I said, ‘At your^-asws service and your^-asws assistance!’ So he^-asws said: ‘You refuse except that I^-asws teach you?’ So, I said, ‘Yes, O son of Rasool-Allah^-saww! But rather, my Religion is with your^-asws Religion. So, when my Religion goes away to what it was beforehand, how would it be for me with you^-asws, O son^-asws of Rasool-Allah^-saww, every moment?’ And I cried, so he^-asws was sympathetic to me, and he^-asws said: ‘He sees them both, by Allah^-azwj’. So I said, ‘May my father and my mother be sacrifice for you^-asws! Who are the two (he would be seeing)?’

قَالَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) يَا عُقْبَةُ لَنْ تَمُوتَ نَفْسٌ مُؤْمِنَةٌ أَبَداً حَتَّى تَرَاهُمَا قُلْتُ فَإِذَا نَظَرَ إِلَيْهِمَا الْمُؤْمِنُ أَ يَرْجِعُ إِلَى الدُّنْيَا فَقَالَ لَا يَمْضِي أَمَامَهُ إِذَا نَظَرَ إِلَيْهِمَا مَضَى أَمَامَهُ فَقُلْتُ لَهُ يَقُولَانِ شَيْئاً قَالَ نَعَمْ يَدْخُلَانِ جَمِيعاً عَلَى الْمُؤْمِنِ فَيَجْلِسُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ رَأْسِهِ وَ عَلِيٌّ ( عليه السلام ) عِنْدَ رِجْلَيْهِ

He^-asws said: ‘That would be Rasool-Allah^-saww and Ali^-asws. O Uqba! Never would a Momin be dying, ever, until he sees them both^-asws’. I said, ‘So when the Momin looks at them^-asws both, would he return to the world?’ So, he^-asws said: ‘No, he would go ahead when he looks at them^-asws in front of him’. So, I said to him^-asws, ‘Would they^-asws be saying anything?’ He^-asws said: ‘Yes. They^-asws would both be coming over to the Momin, so Rasool-Allah^-saww would be seated by his head, and Ali^-asws by his feet.

فَيُكِبُّ عَلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَيَقُولُ يَا وَلِيَّ اللَّهِ أَبْشِرْ أَنَا رَسُولُ اللَّهِ إِنِّي خَيْرٌ لَكَ مِمَّا تَرَكْتَ مِنَ الدُّنْيَا ثُمَّ يَنْهَضُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَيَقُومُ عَلِيٌّ ( عليه السلام ) حَتَّى يُكِبَّ عَلَيْهِ فَيَقُولُ يَا وَلِيَّ اللَّهِ أَبْشِرْ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ أَمَا لَأَنْفَعَنَّكَ

Rasool-Allah^-saww would lean over and he^-saww would be saying: ‘O friend of Allah^-azwj! Receive glad tidings. I^-saww am Rasool-Allah^-saww. I^-saww am better for you than whatever you left from the world’. Then Rasool-Allah^-saww would get up and Ali^-asws would stand until he^-asws leans over him, and he^-asws would be saying: ‘O friend of Allah^-azwj! Receive glad tidings. I^-asws am Ali^-asws Bin Abu Talib^-asws whom you used to love, I^-asws shall benefitting you’.[11]

أَبَانُ بْنُ عُثْمَانَ عَنْ عُقْبَةَ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الرَّجُلَ إِذَا وَقَعَتْ نَفْسُهُ فِي صَدْرِهِ يَرَى قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا يَرَى قَالَ يَرَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَيَقُولُ لَهُ رَسُولُ اللَّهِ أَنَا رَسُولُ اللَّهِ أَبْشِرْ ثُمَّ يَرَى عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام ) فَيَقُولُ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ تُحِبُّ أَنْ أَنْفَعَكَ الْيَوْمَ

Aban Bin Usman,

(It has been narrated) from Uqba who heard Abu Abdullah^-asws saying: ‘The man, when his soul comes up to be in his chest, sees’. I said, ‘May I be sacrificed for you^-asws! And what does he see?’ He^-asws said: ‘He sees Rasool-Allah^-saww, and Rasool-Allah^-saww is saying to him: ‘Receive glad tidings!’ Then he sees Ali^-asws Bin Abu Talib^-asws, and he^-asws is saying to him: ‘I^-asws am Ali^-asws Bin Abu Talib^-asws, whom you used to love. Your love would benefit you today’.[12]

VERSE 48

وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ أَذَاهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا {48}

And do not obey the Kafirs and the hypocrites, and leave their hurtful (talk), and rely upon Allah, and suffice with Allah as a Protector [33:48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Emān has four pillars for it – the reliance upon Allah^-azwj, and delegating the matter to Allah^-azwj, and the pleasure with the Judgement of Allah^-azwj, and the submission to the Command of Allah^-azwj Mighty and Majestic’.[13]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ شَيْ‏ءٌ إِلَّا وَ لَهُ حَدٌّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ قَالَ الْيَقِينُ قُلْتُ فَمَا حَدُّ الْيَقِينِ قَالَ أَلَّا تَخَافَ مَعَ اللَّهِ شَيْئاً

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Al Musna Bin Al Waleed, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is nothing except that there is a limit for it’. I said, ‘May I be sacrificed for you^-asws! So, what is the limit of the reliance (upon Allah^-azwj)?’ He^-asws said: ‘The conviction’. I said, ‘So what is the limit of the conviction?’ He^-asws said: ‘Not fearing anything along with Allah^-azwj’.[14]

VERSE 49

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا {49}

O you who believe! When you marry the Mominaat, then divorce them before you touch them, then there is no waiting term upon them, for you to be counting. Therefore, provide them and release them with a graceful release [33:49]

الشيخ في (التهذيب): بإسناده عن محمد بن علي بن محبوب، عن الكوفي، عن الحسن بن سيف، عن أخيه علي، عن أبيه، عن عمرو بن شمر، عن جابر، عن أبي جعفر (عليه السلام)، في قوله تعالى: فَمَتِّعُوهُنَّ وَ سَرِّحُوهُنَّ سَراحاً جَمِيلًا. قال: «متعوهن: جملوهن بما قدرتم عليه من معروف، فإنهن يرجعن بكآبة و خشية و هم عظيم، و شماتة من أعدائهن، فإن الله كريم، يستحيي و يحب أهل الحياء، إن أكرمكم أشدكم إكراما لحلائله

Al-Sheykh in Al-Tehzeeb, by his chain, from Muhammad Bin Ali Bin Mahboub, from Al-Kufy, from Al-Hassan Bin Sayf, from his brother Ali, from his father, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: Therefore, provide them and release them with a graceful release [33:49], he^-asws said: ‘Provision – Make it good in accordance to your ability, for they would be returning concerned, and they would be fearing the insults from their enemies, for Allah^-azwj is Generous, Bashful, and Loves ‘الحياء’ the bashfulness. The most generous ones of you, is the one most intense in generosity to his spouse’.[15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ إِذَا طَلَّقَ امْرَأَتَهُ وَ لَمْ يَدْخُلْ بِهَا فَقَالَ قَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man when he divorces his wife, and without consummating his marriage. He^-asws said: ‘She is irrevocably divorced from him and she can re-marry if she so desire to from that very moment’.[16]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ وَ لَا طَلَاقَ عَلَى السُّنَّةِ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَا طَلَاقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ إِلَّا بِبَيِّنَةٍ وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ وَ لَمْ يَنْوِ الطَّلَاقَ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Bukeyr, from Zurara, from Al Yas’a who said,

‘I heard Abu Ja’far^-asws saying: ‘There is no divorce except upon the Sunnah, and there is no divorce upon the Sunnah except upon purity from without copulation, and there is no divorce upon Sunnah, and upon purity without copulation except with proof (two witnesses); and if a man were to divorce upon Sunnah, and upon purity from without copulation, and does not have it witnessed, his divorce would not happen to be a divorce; and if a man were to divorce upon Sunnah, and upon purity from without copulation, and have it witnessed, and did not intend the divorce, his divorce would not happen to be a divorce’.[17]

VERSES 50 – 52

يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {50}

O you Prophet! Surely, We Made lawful for you, your wives whom you gave their dowries to, and what your right hands possess from what Allah Granted as a booty unto you, and daughter of your paternal uncles, and daughters of your paternal aunts, and daughters of your maternal uncles, and daughters of your maternal aunts, those who emigrated with you, and a Momina who gifts herself to the Prophet, if the Prophet wants to marry her, being particularly for you from besides the Momineen. And We have Known what We Imposed upon them regarding their wives and what their right hands possess, lest there happens to be a blame upon you, and Allah was always Forgiving, Merciful [33:50]

تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ ۖ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَٰلِكَ أَدْنَىٰ أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ ۚ وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ ۚ وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا {51}

You may defer the one you so desire to from them and shelter to yourself one you so desire to, and one you want from the one who isolated, there is no blame upon you. That is closer to delighting their eyes, they will not grieve and be satisfied with that you give all of them, and Allah Knows what is in their hearts, and Allah would always be, Knowing, Forbearing [33:51]

لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ رَقِيبًا {52}

The women are not Permissible for you afterwards, nor for you to replace them with (other) wives even though their beauty may fascinate you, except what your right hands possess, and Allah was always Watchful upon all things [33:52]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ فَقَالَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَمَّا غَيْرُهُ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: and a Momina who gifts herself to the Prophet [33:50]. So he^-asws said: ‘The gifting is not Permissible except for Rasool-Allah^-saww, and as for others, so a marriage is not correct except with a dower’.[18]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنا لَكَ أَزْواجَكَ قُلْتُ كَمْ أُحِلَّ لَهُ مِنَ النِّسَاءِ قَالَ مَا شَاءَ مِنْ شَيْ‏ءٍ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: O you Prophet! Surely, We Made lawful for you, your wives [33:50], how many from the women were Permissible for him^-saww?’ He^-asws said: ‘Whatever he^-saww so desired from anything’.

قُلْتُ قَوْلُهُ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ فَقَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَنْكِحَ مَا شَاءَ مِنْ بَنَاتِ عَمِّهِ وَ بَنَاتِ عَمَّاتِهِ وَ بَنَاتِ خَالِهِ وَ بَنَاتِ خَالَاتِهِ وَ أَزْوَاجِهِ اللَّاتِي هَاجَرْنَ مَعَهُ وَ أُحِلَّ لَهُ أَنْ يَنْكِحَ مِنْ عُرْضِ الْمُؤْمِنِينَ بِغَيْرِ مَهْرٍ وَ هِيَ الْهِبَةُ وَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله )

I said, ‘(What about) His^-azwj Words: The women are not Permissible for you afterwards, nor for you to replace them with (other) wives [33:52]?’ So he^-asws said: ‘For Rasool-Allah^-saww is that he^-saww could marry from a daughter of his^-saww paternal uncle and a daughter of his^-saww paternal aunt, and a daughter of his^-saww maternal uncle and a daughter of his^-saww maternal aunt, and his^-saww wives who emigrated with him^-saww; and it was Permissible for him^-saww that he^-saww marries the ones who present themselves from the Momineen without a dower, and it is the gifting, and the gifting is not Permissible except to Rasool-Allah^-saww.

فَأَمَّا لِغَيْرِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ وَ ذَلِكَ مَعْنَى قَوْلِهِ تَعَالَى وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ

So, as for the others than Rasool-Allah^-saww, so a marriage is not correct except with a dower, and that is the Meaning of the Words of the Exalted: and a Momina who gifts herself to the Prophet [33:50]’.

قُلْتُ أَ رَأَيْتَ قَوْلَهُ تُرْجِي مَنْ تَشاءُ مِنْهُنَّ وَ تُؤْوِي إِلَيْكَ مَنْ تَشاءُ قَالَ مَنْ آوَى فَقَدْ نَكَحَ وَ مَنْ أَرْجَأَ فَلَمْ يَنْكِحْ

I said, ‘What is your^-asws view of His^-azwj Words: You may defer one you so desire to from them and shelter to yourself one you so desire to [33:51]?’ He^-asws said: ‘The one who came forward he^-saww married and the one who stayed back he^-saww did not marry’.

قُلْتُ قَوْلُهُ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ قَالَ إِنَّمَا عَنَى بِهِ النِّسَاءَ اللَّاتِي حَرَّمَ عَلَيْهِ فِي هَذِهِ الْآيَةِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ إِلَى آخِرِ الْآيَةِ وَ لَوْ كَانَ الْأَمْرُ كَمَا يَقُولُونَ كَانَ قَدْ أَحَلَّ لَكُمْ مَا لَمْ يَحِلَّ لَهُ إِنَّ أَحَدَكُمْ يَسْتَبْدِلُ كُلَّمَا أَرَادَ وَ لَكِنْ لَيْسَ الْأَمْرُ كَمَا يَقُولُونَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) مَا أَرَادَ مِنَ النِّسَاءِ إِلَّا مَا حَرَّمَ عَلَيْهِ فِي هَذِهِ الْآيَةِ الَّتِي فِي النِّسَاءِ

I said, ‘(What about) His^-azwj Words: The women are not Permissible for you afterwards [33:52]?’ But rather it Means by the women who were Prohibited unto him^-saww in this Verse: Prohibited unto you are your mothers, and your daughters [4:23] – up to the end of the Verse. And had the matter been as they (people) are saying it to be, it would have been Permissible for you what was not Permissible for him^-saww if one of you replaced (wives) whenever he so wanted to. But, the matter is not as they are saying it to be. Allah^-azwj Mighty and Majestic Permitted for His^-azwj Prophet whatever he^-saww so wanted from the women except what was Prohibited unto him^-saww in this Verse which is in Surah Al Nisa (Chapter 4 of the Holy Quran)’.[19]

Please see Ahadeeth in Appendix

Background Hadeeth

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَدَخَلَتْ عَلَيْهِ وَ هُوَ فِي مَنْزِلِ حَفْصَةَ وَ الْمَرْأَةُ مُتَلَبِّسَةٌ مُتَمَشِّطَةٌ فَدَخَلَتْ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ الْمَرْأَةَ لَا تَخْطُبُ الزَّوْجَ وَ أَنَا امْرَأَةٌ أَيِّمٌ لَا زَوْجَ لِي مُنْذُ دَهْرٍ وَ لَا وَلَدَ فَهَلْ لَكَ مِنْ حَاجَةٍ فَإِنْ تَكُ فَقَدْ وَهَبْتُ نَفْسِي لَكَ إِنْ قَبِلْتَنِي

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A woman from the Helpers came over to Rasool-Allah^-saww and he^-as was in the house of Hafsa, and the woman had dressed up and combed her hair. So, she came to Rasool-Allah^-saww and said, ‘O Rsool-Allah^-saww! The women do not tend to propose to the husband, and I am a woman who is widowed and have not married since a long time, and do not have children. So is there a need for you^-asws, for if there is, so I have gifted myself to you^-asws, if you accept me’.

فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْراً وَ دَعَا لَهَا ثُمَّ قَالَ يَا أُخْتَ الْأَنْصَارِ جَزَاكُمُ اللَّهُ عَنْ رَسُولِ اللَّهِ خَيْراً فَقَدْ نَصَرَنِي رِجَالُكُمْ وَ رَغِبَتْ فِيَّ نِسَاؤُكُمْ فَقَالَتْ لَهَا حَفْصَةُ مَا أَقَلَّ حَيَاءَكِ وَ أَجْرَأَكِ وَ أَنْهَمَكِ لِلرِّجَالِ فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُفِّي عَنْهَا يَا حَفْصَةُ فَإِنَّهَا خَيْرٌ مِنْكِ رَغِبَتْ فِي رَسُولِ اللَّهِ فَلُمْتِهَا وَ عَيَّبْتِهَا

Rasool-Allah^-saww said good things to her and supplicated for her, then said: ‘O sister of the Helpers. May Allah^-azwj Recompense you with goodness from Rasool-Allah^-saww, for your men have helped me^-saww, and your womenfolk have desired me^-saww’. So Hafsa said to her, ‘How little is your shame, and how audacious of you and your coveting the men!’ So Rasool-Allah^-saww said to her: ‘Restrain from her, O Hafsa, for she is better than you in desiring Rasool-Allah^-saww, but you are blaming her and faulting her’.

ثُمَّ قَالَ لِلْمَرْأَةِ انْصَرِفِي رَحِمَكِ اللَّهُ فَقَدْ أَوْجَبَ اللَّهُ لَكِ الْجَنَّةَ لِرَغْبَتِكِ فِيَّ وَ تَعَرُّضِكِ لِمَحَبَّتِي وَ سُرُورِي وَ سَيَأْتِيكِ أَمْرِي إِنْ شَاءَ اللَّهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ إِنْ أَرادَ النَّبِيُّ أَنْ يَسْتَنْكِحَها خالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ

Then he^-saww said to the woman of the Helpers: ‘May Allah^-azwj have Mercy on you, for Allah^-azwj has Obligated the Paradise for you due to your desire for me^-saww and your being pleased with my^-saww love and my delight. My^-saww order will come to you, Allah^-azwj Willing’. Thus, Allah^-azwj Mighty and Majestic Revealed: and a Momina who gifts herself to the Prophet, if the Prophet wants to marry her, being particularly for you from besides the Momineen [33:50].

قَالَ فَأَحَلَّ اللَّهُ عَزَّ وَ جَلَّ هِبَةَ الْمَرْأَةِ نَفْسَهَا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ لَا يَحِلُّ ذَلِكَ لِغَيْرِهِ

He^-saww: ‘Thus, Allah^-azwj Mighty and Majestic Permitted the woman gifting herself to Rasool-Allah^-saww, and that is not Permissible for others’.[20]

VERSE 53

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا {53}

O you those who believe! Do not enter the houses of the Prophet unless there is permission for you to a meal, (and) not waiting for its preparation, but when you are invited, then enter. So, when you have been fed, then disperse and not lingering for discussion. Surely, that was hurtful to the Prophet, but he was bashful from you, and Allah is not Embarrassed from (Speaking) the Truth. And when you ask them (wives of Rasool-Allah) for any chattels, then ask them from behind a curtain, that would be purer for your hearts and their hearts. And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! Surely, that would be grievous in the Presence of Allah [33:53]

ابن بابويه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن الحسين بن علوان، عن الأعمش، عن عباية الأسدي، عن عبد الله بن عباس: أن رسول الله (صلى الله عليه و آله) تزوج زينب بنت جحش، فأولم، و كانت وليمته الحيس، و كان يدعو عشرة عشرة، فكانوا إذا أصابوا طعام رسول الله (صلى الله عليه و آله) استأنسوا إلى حديثه، و استغنموا النظر إلى وجهه، و كان رسول الله (صلى الله عليه و آله) يشتهي أن يخففوا عنه فيخلو له المنزل، لأنه حديث عهد بعرس، و كان يكره أذى المؤمنين له

Ibn babuwayh, from Muhammad Bin Al-Hassan Bin Ahmad Bin Al-Waleed, from Muhammad bin Al-Hassan Al-Saffar, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Al-Saffar, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Sa’ad, from Al-Husayn Bin Alwaan, from Al-Amsh, from Abayat Al-Asady, from Abdullah Bin Abbas who said that,

‘Rasool-Allah^-saww married Zaynab Bint Jahsh, so he^-saww gave a (Walimah – wedding feast) banquet, and it was the banquet of Al-Heys (A dish of dates, flour and margarine), and he^-saww used to invite ten at a time. So, whenever they were finished with the meal with Rasool-Allah^-saww, they sat in conversation, and looked at his^-saww face. And Rasool-Allah^-saww was too courteous that he^-saww should leave them alone in the room, and he^-saww had just been newly married, and did not like hurting the Momineen.

فأنزل الله عز و جل: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلى طَعامٍ غَيْرَ ناظِرِينَ إِناهُ وَ لكِنْ إِذا دُعِيتُمْ فَادْخُلُوا فَإِذا طَعِمْتُمْ فَانْتَشِرُوا وَ لا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَ‏ ذلِكُمْ كانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَ اللَّهُ لا يَسْتَحْيِي مِنَ الْحَقِّ، فلما نزلت هذه الآية، كان الناس إذا أصابوا طعام نبيهم (صلى الله عليه و آله) لم يلبثوا أن يخرجوا

Allah^-azwj Revealed: but when you are invited, then enter. So, when you have been fed, then disperse and not lingering for discussion. Surely that was hurtful to the Prophet, but he was bashful from you, and Allah is not Embarrassed from (Speaking) the Truth [33:53]. So, when this Verse was Revealed, when the people had partaken from the meal of their Prophet^-saww, they did not remain, and went out’.[21]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ رَفَعَهُ إِلَيْهِمْ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ فِي عَلِيٍّ وَ الْأَئِمَّةِ كَالَّذِينَ آذَوْا مُوسى فَبَرَّأَهُ اللَّهُ مِمَّا قالُوا

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan,

(It has been narrated) raising it to them^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And it was not for you that you should hurt Rasool-Allah [33:53]

[33:53] – (it flows) regarding Ali^-asws and the Imams^-asws just like those who had hurt Musa^-as. So, Allah^-azwj Cleared him^-asws from what they were saying’.[22]

[ الفضل الطبرسي ] عن أبي حمزة الثمالي: إن رجلين قالا أينكح محمد نساءنا ولا ننكح نساءه والله لئن مات لنكحنا نساءه، وكان أحدهما يريد عائشة والآخر يريد ام سلمة

Al Fazal Al Tabarsy, from Abu Hamza Al Sumaly that,

‘Two men said, Muhammad^-saww marries our wives (after our deaths) and we cannot marry his^-saww wives (after he^-saww would die). By Allah^-azwj! If he^-saww were to die we will marry his^-saww wives. And one of them intended Ayesha, and the other one intended Umm Salma^-as’.[23]

Please see Ahadeeth in appendix

VERSE 54

إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا {54}

Whether you reveal a thing or conceal it, indeed Allah is a Knower of all things [33:54]

علي بن إبراهيم: فإنه كان سبب نزولها: أنه لما أنزل الله النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ و حرم الله نساء النبي على المسلمين غضب طلحة، فقال: يحرم علينا نساءه و يتزوج هو نساءنا! لئن أمات الله محمدا لنركضن بين خلاخل نسائه كما ركض بين خلاخل نسائنا

Ali Bin Ibrahim –

‘The reason for its Revelation is that when Allah^-azwj Revealed: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers [33:6], and Allah^-azwj Prohibited the wives of the Prophet^-saww upon the Momineen, Talha got angry, and he said, ‘His^-saww wives are prohibited upon us, and he^-saww marries our women! If Allah^-azwj were to Cause Muhammad^-saww to pass away, we would run between the ankles of his^-saww women like he^-saww runs between the ankles of our women!’

فأنزل الله: وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً إِنَّ ذلِكُمْ كانَ عِنْدَ اللَّهِ عَظِيماً إِنْ تُبْدُوا شَيْئاً أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كانَ بِكُلِّ شَيْ‏ءٍ عَلِيماً

Therefore, Allah^-azwj Revealed: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! Surely that would be grievous in the Presence of Allah [33:53] Whether you reveal a thing or conceal it, the indeed Allah is a Knower of all things [33:54]’.[24]

في تهذيب الاحكام الحسين بن سعيد عن النضر بن سويد عن عبد الله بن سنان قال: سمعت أبا عبد الله عليه السلام يقول: أخر رسول الله صلى الله عليه واله ليلة من الليالى العشاء الاخرة ما شاء الله، فجاء عمر فدق الباب فقال: يا رسول الله نام النساء نام الصبيان فخرج رسول الله صلى الله عليه واله فقال ليس لكم ان تؤذوني ولا تأمروني انما عليكم ان تسمعوا وتطيعوا

In Tehzeeb Al-Ahkaam – Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww delayed the Al-Isha Salat in one of the nights for as long as Allah^-azwj so Desired, so Umar came over and knocked on the door, and he said, ‘O Rasool-Allah^-saww! The women and children have gone to sleep’. So Rasool-Allah^-saww came out to him and said: ‘It is not for you that you should be hurting me^-saww or that you should command me^-saww, but rather, it is upon you that you to listen and obey!’.[25]

وعنه: عن الحسين بن محمد، عن معلى بن محمد، عن الحسن بن علي، عن أبان بن عثمان، عن أبي الجارود، قال: سمعت أبا عبد الله (عليه السلام) يقول، و ذكر هذه الآية: وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً، فقال: «رسول الله (صلى الله عليه و آله) أحد الوالدين» فقال عبد الله بن عجلان: من الآخر؟ فقال: «علي (عليه السلام)، و نساؤه علينا حرام، و هي لنا خاصة

And from him, from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Al-Hassan Bin Ali, from Abaan Bin Usman, from Abu Al-Jaroud who said,

‘I heard Abu Abdullah^-asws saying, and he^-asws mentioned this Verse: And We Enjoined the human being kindness with his parents [29:8], he^-asws said: ‘Rasool-Allah^-saww is only one of the Parents’. Abdullah Bin Ajlaan said, ‘So who is the other one?’ So he^-asws said: ‘Ali^-asws. And his^-asws wives are Prohibited unto us. And it is also particularly for us^-asws as well.[26]

وعنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، قال: حدثني سعيد بن أبي عروبة، عن قتادة، عن الحسن البصري: أن رسول الله (صلى الله عليه و آله) تزوج امرأة من بني عامر بن صعصعة، يقال لها شنباء، و كانت من أجمل أهل زمانها، فلما نظرت إليها عائشة و حفصة، قالتا: لتغلبنا هذه على رسول الله (صلى الله عليه و آله) بجمالها، فقالتا لها: لا يرى منك رسول الله (صلى الله عليه و آله) حرصا

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Saeed Bin Abu Arouba, from Qatada, from Al-Hassan Al-Basry who said,

‘Rasool-Allah^-saww married a woman from the Clan of Aamir Bin Sa’sat called Shanba’a, and she was the most beautiful during her time. So, when Ayesha and Hafsa looked at her, said to each other, ‘This one will overwhelm Rasool-Allah^-saww with her beauty’. So, they said to her, ‘Rasool-Allah^-saww should not see any greed from you’.

فلما دخلت على رسول الله (صلى الله عليه و آله) تناولها بيده، فقالت: أعوذ بالله، فانقبضت يد رسول الله (صلى الله عليه و آله) عنها، فطلقها و ألحقها بأهلها

When she came up to Rasool-Allah^-saww, he^-saww reached out to her with his^-saww hand, so she said, ‘I seek Refuge with Allah^-azwj’, and pushed the hand of Rasool-Allah^-saww away from her. He^-saww divorced her, and sent her to her family’.

و تزوج رسول الله (صلى الله عليه و آله) امرأة من كندة، بنت أبي الجون، فلما مات إبراهيم بن رسول الله (صلى الله عليه و آله) ابن مارية القبطية، قالت: لو كان نبيا ما مات ابنه. فألحقها رسول الله (صلى الله عليه و آله) بأهلها قبل أن‏ يدخل بها

And Rasool-Allah^-saww married a woman from Kindat, daughter of Abu Al-Jown. So, when Ibrahim^-asws son^-asws of Rasool-Allah^-saww and Mariah the Coptic passed away, she said, ‘If he^-saww was a Prophet^-saww, his^-saww son^-asws would not have passed away’. So Rasool-Allah^-saww sent her back to her family before having touched her.

فلما قبض رسول الله (صلى الله عليه و آله) و ولي الناس أبو بكر، أتته العامرية و الكندية و قد خطبتا، فاجتمع أبو بكر و عمر، فقالا لهما: اختارا إن شئتما الحجاب، و إن شئتما الباه. فاختارتا الباه، فتزوجتا، فجذم أحد الرجلين، و جن الآخر

When Rasool-Allah^-saww passed away, and Abu Bakr ruled the people, Al-Amiriya and Al-Kindiya came to him and addressed the issue. Abu Bakr and Umar got together and said to the two of them, ‘Either choose the veil if you like, or if you like, marry a man’. So, they both chose the marriage, and they got the two of them married. One of the men got leprosy, and the other one became insane (before even looking at them).

قال عمر بن أذينة: فحدثت بهذا الحديث زرارة و الفضيل، فرويا عن أبي جعفر (عليه السلام) أنه قال: «ما نهى الله عز و جل عن شي‏ء إلا و قد عصي فيه، حتى لقد نكحوا أزواج رسول الله (صلى الله عليه و آله) من بعده». و ذكر هاتين: العامرية، و الكندية.

Umar Bin Azina said, ‘Zurara and Al-Fazeyl narrated this Hadeeth, reporting from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic has not Prohibited anything except that they disobeyed Him^-azwj with regards to it, to the extent that they got married the wives of Rasool-Allah^-saww from after him^-saww’. And he^-asws mentioned these two – Al-Amiriyya and Al-Kindiya’.

ثم قال أبو جعفر (عليه السلام): «لو سألتهم عن رجل تزوج امرأة فطلقها قبل أن يدخل بها، أ تحل لابنه؟ لقالوا: لا، فرسول الله (صلى الله عليه و آله) أعظم حرمة من آبائهم».

Then Abu Ja’far^-asws said: ‘If you were to ask them about a man who marries a woman, and then divorces her before copulating with her, would she be Permissible for his son?’ If they say, ‘No’, then Rasool-Allah^-saww is greater than their own fathers’.[27]

ابن طاوس في (طرائفه)، قال: و من طرائف ما شهدوا به على عثمان و طلحة ما ذكره السدي في تفسيره للقرآن، في تفسير سورة الأحزاب، في تفسير قوله تعالى: وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً إِنَّ ذلِكُمْ كانَ عِنْدَ اللَّهِ عَظِيماً.

Ibn Tawoos in Taraaif, said, ‘And from the oddities is what was witnessed with Usman, and Talha, and what Al-Sa’ady (Sunni) has mentioned in his Tafseer of the Quran, in the Tafseer of Surah Al-Ahzaab, regarding the Tafseer of the Words of the Exalted: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! Surely, that would be grievous in the Presence of Allah [33:53].

قال السدي: لما توفي أبو سلمة، و خنيس بن حذافة، و تزوج رسول الله (صلى الله عليه و آله) بامرأتيهما: أم سلمة، و حفصة، قال طلحة و عثمان: أ ينكح محمد (صلى الله عليه و آله) نساءنا إذا متنا و لا ننكح نساءه إذا مات! و الله لو قد مات لقد أجلنا على نسائه بالسهام

Al-Sa’ady said, ‘When Abu Salma, and Khunay Bin Hazafat died, and Rasool-Allah^-saww married their two wives – Umm Salma^-as and Hafsa – Talha and Usman said, ‘Muhammad^-saww marries our wives when we die, and we cannot marry his^-saww wives when he^-saww is going to pass away? By Allah^-azwj, if he^-saww were to die, we will hasten to his^-saww wives like the arrows’.

و كان طلحة يريد عائشة، و عثمان يريد أم سلمة، فأنزل الله تعالى: وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً الآية، و أنزل الله تعالى: إِنْ تُبْدُوا شَيْئاً أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كانَ بِكُلِّ شَيْ‏ءٍ عَلِيماً، و أنزل تعالى: إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً

And Talha wanted Ayesha, and Usman wanted Umm Salma^-as. So Allah^-azwj the Exalted Revealed: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! [33:53] – the Verse. And Allah^-azwj the Exalted Revealed: Whether you reveal a thing or conceal it, the indeed Allah is a Knower of all things [33:54]. And the Exalted Revealed: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57]’.[28]

VERSE 55

لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ ۗ وَاتَّقِينَ اللَّهَ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا {55}

There is no blame on them (wives) regarding their fathers, nor their sons, nor their brothers, nor sons of their brothers, nor sons of their sisters, nor their wives, nor what their right hands possess. And fear Allah, surely Allah would always be a Witness over all things [33:55]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ مَلَكَتْ أَيْمانُكُمْ قَالَ هِيَ خَاصَّةٌ فِي الرِّجَالِ دُونَ النِّسَاءِ قُلْتُ فَالنِّسَاءُ يَسْتَأْذِنَّ فِي هَذِهِ الثَّلَاثِ سَاعَاتٍ قَالَ لَا وَ لَكِنْ يَدْخُلْنَ وَ يَخْرُجْنَ وَ الَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ قَالَ مِنْ أَنْفُسِكُمْ قَالَ عَلَيْكُمُ اسْتِئْذَانٌ كَاسْتِئْذَانِ مَنْ قَدْ بَلَغَ فِي هَذِهِ الثَّلَاثِ سَاعَاتٍ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby, from Zurara,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: what their right hands possess [33:55], he^-asws said: ‘It is particularly regarding the men besides the women’. I said, ‘So the women should seek permission during these three times?’ He^-asws said: ‘No, but they can enter and exit, and the ones who have yet to attain puberty from you. From yourselves, it is upon you that you seek permission like the permission of the ones who have reached puberty during these three times’.[29]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ وَ يَحْيَى بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ إِبْرَاهِيمَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَحْواً مِنْ ثَلَاثِينَ رَجُلًا إِذْ دَخَلَ عَلَيْهِ أَبِي فَرَحَّبَ بِهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَجْلَسَهُ إِلَى جَنْبِهِ فَأَقْبَلَ عَلَيْهِ طَوِيلًا ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِأَبِي مُعَاوِيَةَ حَاجَةً فَلَوْ خَفَّفْتُمْ فَقُمْنَا جَمِيعاً فَقَالَ لِي أَبِي ارْجِعْ يَا مُعَاوِيَةُ فَرَجَعْتُ

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ibrahim Bin Abu Al Balaad and Yahya Bin Ibrahim, from his father Ibrahim, from Muawiya Bin Ammar who said,

‘There were approximately thirty men in the presence of Abu Abdullah^-asws, when my father came over to him^-asws. So, Abu Abdullah^-asws welcomed him and made him to be seated to his^-asws side, and faced him for a long time. Then Abu Abdullah^-asws said: ‘There is a need for Abu Muawiya to me^-asws, so if you could lessen’. So, we stood up altogether, but my father said to me, ‘Return, O Muawiya!’ So, I returned.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا ابْنُكَ قَالَ نَعَمْ وَ هُوَ يَزْعُمُ أَنَّ أَهْلَ الْمَدِينَةِ يَصْنَعُونَ شَيْئاً لَا يَحِلُّ لَهُمْ قَالَ وَ مَا هُوَ قُلْتُ إِنَّ الْمَرْأَةَ الْقُرَشِيَّةَ وَ الْهَاشِمِيَّةَ تَرْكَبُ وَ تَضَعُ يَدَهَا عَلَى رَأْسِ الْأَسْوَدِ وَ ذِرَاعَيْهَا عَلَى عُنُقِهِ

Abu Abdullah^-asws said: ‘This is your son?’ He said, ‘Yes, and he is alleging that the people of Al-Medina are doing something which is not Permissible for them’. He^-asws said: ‘And what is it?’ I said, ‘The Qurayshi Hashemite woman rode and placed her hand upon the head of the black (slave), and her arm was upon his neck’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا بُنَيَّ أَ مَا تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَ اقْرَأْ هَذِهِ الْآيَةَ لا جُناحَ عَلَيْهِنَّ فِي آبائِهِنَّ وَ لا أَبْنائِهِنَّ حَتَّى بَلَغَ وَ لا ما مَلَكَتْ أَيْمانُهُنَّ ثُمَّ قَالَ يَا بُنَيَّ لَا بَأْسَ أَنْ يَرَى الْمَمْلُوكُ الشَّعْرَ وَ السَّاقَ

Abu Abdullah^-asws said: ‘O my^-asws son! Have you not read the Quran?’ I said, ‘Yes’. He^-asws said: ‘Recite this Verse: There is no blame on them (wives) regarding their fathers, nor their sons [33:55] – until he^-asws reached ‘nor of what their right hands possess’. Then he^-asws said: ‘O my^-asws son! There is no problem if the slave were to see the hair and the leg’.[30]

VERSE 56

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا {56}

Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]

Salawat as taught by Rasool-Allah^-saww

وعلم رسول الله صلى الله عليه وآله الناس الصلوات، فقال: قولوا: (اللهم صل على محمد وآل محمد كما صليت على إبراهيم وآل إبراهيم إنك حميد مجيد)

And Rasool-Allah^-saww taught the people, the Salawat, so he^-saww said: ‘You should say, ‘Our Allah^-azwj, Send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww just as You ^-azwj Sent upon Ibrahim^-as and the Progeny of Ibrahim^-as, for You ^-azwj are the Praiseworthy, the Glorious’.[31]

محمد بن العباس، قال: حدثنا عبد العزيز بن يحيى، عن علي بن الجعد، عن شعيب، عن الحكم، قال: سمعت ابن أبي ليلى يقول: لقيني كعب بن عجرة، فقال: ألا أهدي لك هدية؟ قلت: بلى. قال: إن رسول الله (صلى الله عليه و آله) خرج إلينا، فقلت: يا رسول الله، قد علمنا كيف السلام عليك، فكيف الصلاة عليك؟

Muhammad Bin Al Abbas said, ‘It was narrated to us by Abdul Aziz Bin Yahya, from Ali Bin Al Ja’ad, from Shuayb, from Al Hakam who said,

‘I hear Abu Layli saying, ‘Ka’ab Bin Ajrat met me and he said, ‘Shall I gift to you a gift?’ I said, ‘Yes’. He said, ‘Rasool-Allah^-saww came out to us, so I said, ‘O Rasool-Allah^-saww! We have learned how to do the greetings upon you^-saww. But, how is the Salawat to be upon you^-saww?’

فقال: «قولوا: اللهم صل على محمد و آل محمد، كما صليت على إبراهيم و آل إبراهيم، إنك حميد مجيد، و بارك على محمد و آل محمد، كما باركت على إبراهيم و آل إبراهيم، إنك حميد مجيد

He^-saww said: ‘Say, ‘O Allah^-azwj! Send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, just as You^-azwj Sent Salawat upon Ibrahim^-as and the progeny of Ibrahim^-as, You^-azwj are the Praised One, the Glorious One, and Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, just as You^-azwj Sent Blessings upon Ibrahim^-as and the progeny of Ibrahim^-as, You^-azwj are the Praised One, the Glorious One!’’[32]

Salawat by Amir Al-Momineen^-asws

إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَحَنَّنْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَلِّمْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَأَفْضَلِ مَا صَلَّيْتَ وَ بَارَكْتَ وَ تَرَحَّمْتَ وَ تَحَنَّنْتَ وَ سَلَّمْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

Abu Abdullah^-asws said: ‘Amir Al-Momineen^-asws said in a sermon: ‘Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]. O Allah^-azwj! Send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and yearning for Muhammad^-saww and the Progeny^-asws of Muhammad, and Peace upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww as best what You^-azwj had Greeted, and Blessed, and Mercy, and Yearning, and Peace upon Ibrahim^-as and the Progeny of Ibrahim^-as, You^-azwj are the Most Praised and Most Glorious’.[33]

Salawat upon the Prophet^-saww is after his^-saww passing away

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا قُبِضَ النَّبِيُّ ( صلى الله عليه وآله ) صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ وَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ فَوْجاً فَوْجاً

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Sayf, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the Prophet^-saww passed away, there Prayed the (funeral) Salat upon him^-saww, the Angels, and the Emigrants, and the Helpers, in droves and droves’.

قَالَ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ فِي صِحَّتِهِ وَ سَلَامَتِهِ إِنَّمَا أُنْزِلَتْ هَذِهِ الْآيَةُ عَلَيَّ فِي الصَّلَاةِ عَلَيَّ بَعْدَ قَبْضِ اللَّهِ لِي إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً

He^-asws said: ‘And Amir Al-Momineen^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying during his^-saww good health and his^-saww well-being: ‘But rather, this Verse was Revealed unto me^-saww regarding the Salawat upon me^-saww after Allah^-azwj Captures me^-asws (my^-saww soul): Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]’.[34]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ كَيْفَ كَانَتِ الصَّلَاةُ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) قَالَ لَمَّا غَسَّلَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَفَّنَهُ سَجَّاهُ ثُمَّ أَدْخَلَ عَلَيْهِ عَشَرَةً فَدَارُوا حَوْلَهُ

Muhammad Bin Al Husayn, from Sahl Bin Ziyad, from Ibn Fazzal, from Ali Bin Al Numan, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘How was the (funeral) Salat upon the Prophet^-saww?’ When Amir Al-Momineen^-asws washed him^-saww and enshrouded him^-saww, covered him^-saww. Then ten (people) came over to him^-saww and they circled around him^-saww.

ثُمَّ وَقَفَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي وَسَطِهِمْ فَقَالَ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً فَيَقُولُ الْقَوْمُ كَمَا يَقُولُ حَتَّى صَلَّى عَلَيْهِ أَهْلُ الْمَدِينَةِ وَ أَهْلُ الْعَوَالِي

Then Amir Al-Momineen^-asws paused in the middle of them and he^-asws said: ‘Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]’. So the people were saying just as he^-asws was saying until the people of Al-Medina had prayed Salat upon him^-saww, and (so did) the people of Al-Awaly’.[35]

Submitting submissively

عنه، عن أبيه، عن سعدان بن مسلم، عن أبي بصير قال: سألت أبا عبد الله (ع) عن قول الله عزوجل ” إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا عليه وسلموا تسليما ” قال: الصلوة عليه والتسليم له في كل شئ جاء به

From him, from his father, from Sa’dan Bin Muslim, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]. He^-asws said: ‘Salawat upon him^-saww and the submission to him^-saww with regards to everything which he^-saww came with’.[36]

عنه، عن أبيه، عن محمد بن سنان، عمن ذكره، عن أبى عبد الله (ع) في قول الله عزوجل: ” إن الله وملائكته يصلون على النبي، يا أيها الذين آمنو صلوا عليه وسلموا تسليما

From him, from his father, from Muhammad Bin Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56].

فقال: قال: أثنوا عليه وسلموا له، فقلت: كيف علمت الرسل أنها رسل؟ – قال: كشف عنها الغطاء، قلت: بأى شئ علم المؤمن أنه مؤمن؟ – قال: بالتسليم لله والرضى بما ورد عليه من سرور وسخط

The Imam^-asws said: ‘Acting upon his^-saww command and submitting to him^-as’. So I said, ‘How does the Rasool^-saww know that he^-saww is a Rasool^-saww?’ The (Imam) said;      Removal of the covering from him^-saww’. I asked, ‘Does Momin know that he is a Momin?’ The Imam^-asws said: ‘By the submission to Allah^-azwj, and being pleased with what came to him from the joy and the anger’.[37]

The Salawat from Allah^-azwj and the Rewards of Salawat

وعنه، قال: حدثنا جعفر بن محمد بن مسرور (رضي الله عنه)، قال: حدثنا الحسين بن محمد بن عامر، قال: حدثنا المعلى بن محمد البصري، عن محمد بن جمهور العمي، عن أحمد بن حفص البزاز الكوفي، عن أبيه، عن ابن أبي حمزة، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً، فقال: «الصلاة من الله عز و جل رحمة، و من الملائكة تزكية، و من الناس دعاء، و أما قوله عز و جل: وَ سَلِّمُوا تَسْلِيماً، فإنه يعني التسليم له فيما ورد عنه

And from him, from Ja’far Bin Muhammad Bin Masrour, from Al-Husayn Bin Muhammad Bin Aamir, from Al-Moala Bin Muhammad Al-Basry, from Muhammad Bin Jamhour Al-Aa’ma, from Ahmad Bin Hafs Al-Bazaz Al-Kufy, from his father, from Ibn Abu Hamza who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56], so he^-asws said: ‘The Salawat from Allah^-azwj Mighty and Majestic is His^-azwj Mercy, and from the Angels it is the Purification, and from the people it is the supplication. And as for His^-azwj Words: and submit submissively [33:56], so it means submission to him^-saww in whatsoever that is referred to about him^-saww’.

قال: فقلت له: كيف نصلي على محمد و آل محمد؟ قال: «تقولون: صلوات الله، و صلوات ملائكته، و أنبيائه، و رسله، و جميع خلقه على محمد و آل محمد، و السلام عليه و عليهم و رحمة الله و بركاته

I said to him^-asws, ‘How should we send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww?’ He^-asws said: ‘You should be saying, ‘The Salawat of Allah^-azwj, and the Blessings of His^-azwj Angels, and His^-azwj Prophets^-as, and His^-azwj Rasools^-as, and all of the creatures be upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and the Greetings be upon him^-saww and upon them^-asws, and Mercy of Allah^-azwj and His^-azwj Blessings’.

قال: قلت: فما ثواب من صلى على النبي و آله بهذه الصلاة؟ قال: «الخروج من الذنوب- و الله- كهيئته يوم ولدته امه

I said, ‘And what is the Reward for the one who sends Salawat upon the Prophet^-saww and his^-saww Progeny^-asws by this greeting?’ He^-asws said: ‘The extraction from the sins – by Allah^-azwj – as if he has been revived to be like the day he was born from his mother’.[38]

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، قال: حدثنا أبي، عن أبي المغيرة، قال: سمعت أبا الحسن (عليه السلام) يقول: «من قال في دبر صلاة الصبح، و صلاة المغرب قبل أن يثني رجليه، أو يكلم أحدا: إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً اللهم صل على محمد و ذريته، قضى الله له مائة حاجة: سبعين في الدنيا، و ثلاثين في الآخرة

Ibn Babuwayh, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from his father, from Abu Al-Mugheira who said,

‘I heard Abu Al-Hassan^-asws saying: ‘The one who says after his ‘Fajr Salat’, and the ‘Magrib Salat’ before he bends his legs, or if one says, Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56], ‘O Allah^-azwj! Send Salawat upon Muhammad^-saww and his^-saww (pure) Progeny’, Allah^-azwj would Fulfil one hundred needs for him – seventy in the world, and thirty in the Hereafter’.

قال: قلت: ما معنى صلاة الله و ملائكته، و صلاة المؤمنين؟ قال: «صلاة الله رحمة من الله، و صلاة الملائكة تزكية منهم له، و صلاة المؤمنين دعاء منهم له

I said, ‘What is the Meaning of the Salat of Allah^-azwj, and His^-azwj Angels, and Salawat of the Momineen?’ He^-asws said: ‘The Salat of Allah^-azwj Mercy from Allah^-azwj, and Salawat of the Angels is their purification for him^-saww, and Salawat of the Momineen is their supplication from them to Him^-azwj’.[39]

الشيخ بإسناده في (مجالسه): عن العباس، عن بشر بن بكار، عن عمرو بن شمر، عن جابر، عن أبي جعفر (عليه السلام)، قال: «إن ملكا من الملائكة سأل الله أن يعطيه سمع العباد فأعطاه، فذلك الملك قائم حتى تقوم الساعة، ليس أحد من المؤمنين يقول: صلى الله على محمد و آله و سلم، إلا و قال الملك: و عليك السلام. ثم يقول الملك: يا رسول الله، إن فلانا يقرئك السلام. فيقول رسول الله (صلى الله عليه و آله): و عليه السلام

Al-Sheykh, by his chain in his Majaalis, from Al-Abbas, from Bashr Bin Bakar, from Amro Bin Shimr, from Habir,

‘Abu Ja’far^-asws has said: ‘An Angel from the Angels asked Allah^-azwj to Give him the (ability) to listen in to the servants, so He^-azwj Gave it to him. So that Angels is established until the Establishment of the Hour. There is none from the Momineen who says, ‘Salawat of Allah^-azwj be upon Muhammad^-saww and greetings’, except that the Angels says: ‘And upon you be the peace’. Then the Angel says, ‘O Rasool-Allah^-saww! So and so conveys the greetings’. Rasool-Allah^-saww says: And Peace be upon him!’[40]

وعنه: عن علي بن محمد، عن سهل بن زياد، عن عمرو بن عثمان، عن محمد بن عذافر، عن عمر بن يزيد، قال: قال لي أبو عبد الله (عليه السلام): «يا عمر، إنه إذا كان ليلة الجمعة نزل من السماء ملائكة بعدد الذر، في أيديهم أقلام الذهب، و قراطيس الفضة، لا يكتبون إلى ليلة السبت إلا الصلاة على محمد و آل محمد صلى الله عليه و عليهم، فأكثر منها

And from him, from Ali Bin Muhammad, from Sahl Bin Ziyad, from Amro Bin Usman, from Muhammad Bin Azafar, from Umar Bin Yazeed who said,

‘Abu Abdullah^-asws said to me: ‘O Umar! When it is the night of the Friday, Angels descend from the sky, similar to the number of the particles. In their hands are pens of gold, and papers of silver. They are not writing down, up to the night of the Saturday, except for the Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and more than it’.

و قال: «يا عمر، إن من السنة أن يصلى على محمد و على أهل بيته في كل يوم جمعة ألف مرة، و في سائر الأيام مائة مرة

And he^-asws said: ‘O Umar! It is from the Sunnah that you should send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww a thousand times during every Friday, and during the rest of the days, a hundred times’.[41]

ابن بابويه في (أماليه): بإسناده عن أبان بن تغلب، عن أبي جعفر محمد بن علي الباقر، عن أبيه علي بن الحسين سيد العابدين، عن أبيه الحسين بن علي سيد الشهداء، عن أبيه علي بن أبي طالب سيد الأوصياء (صلوات الله عليهم)، قال: «قال رسول الله (صلى الله عليه و آله): من صلى علي و لم يصل على آلي لم يجد ريح الجنة، و أن ريحها لتوجد من مسيرة خمسمائة عام

Ibn Babuwayh in his Amaali, by his chain, from Abaan Bin Taghlub,

‘From Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws, from his^-asws father^-asws the Chief of the Worshippers, from his^-asws father Al-Husayn^-asws Bin Ali^-asws the Chief of the Martyrs, from his^-asws father^-asws Ali^-asws Bin Abu Talib^-asws Chief of the Successors^-as having said: ‘Rasool-Allah^-saww said: ‘The one who sends blessing upon me^-saww and does not send blessings upon my^-asws Progeny^-asws, would not find (even) the aroma of the Paradise, and its aroma can be found (smelt) at a distance of five hundred years of travel’.[42]

ويؤيده: ما رواه ايضا باسناده عن أبي عبد الله عليه السلام أنه قال: قال أمير المؤمنين عليه السلام: كل دعاء محجوب عن السماء حتى يصلي على النبي وآله

And it is supported by what has been reported as well by his chain, from Abu Abdullah^-asws having said: ‘Amir-al-Momineen^-asws said: ‘Every supplication is veiled from the sky until Salawat is sent upon the Prophet^-saww and his^-saww Progeny^-asws’.

فمن ذلك: ما رواه الشيخ الصدوق (ره) بإسناده عن الباقر عليه السلام انه سئل ما أفضل الاعمال يوم الجمعة ؟ قال: لا أعلم عملا أفضل من الصلاة على محمد وآله

And from that, is what has been reported by Al-Sheykh Al-Sadouq, by his chain, from Al-Baqir^-asws having been asked, ‘What is the most superior of the deeds for the Day of Friday?’ He^-asws said: ‘I^-asws do not know of any deed which is higher than the Salawat to be sent upon Muhammad^-saww and his^-saww Progeny^-asws’.[43]

The apparent and the hidden meaning of Salawat

الطبرسي في (الاحتجاج): عن أمير المؤمنين (عليه السلام)، في قوله تعالى: إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً، قال: «لهذه الآية ظاهر و باطن

Al-Tabarsy in Al-Ihtijaj,

(It has been narrated) from Amir-Al-Momineen^-asws regarding His^-azwj Words: Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56], he^-asws said: ‘For this Verse there is an Apparent, and a Hidden (meaning).

فالظاهر: قوله صَلُّوا عَلَيْهِ و الباطن: قوله: وَ سَلِّمُوا تَسْلِيماً أي سلموا لمن وصاه و استخلفه و فضله عليكم، و ما عهد به إليه تسليما

The Apparent (meaning) are His^-azwj Words: Send Salawat upon him, and the Hidden is His^-azwj Words: and submit submissively [33:56], i.e., submit to the one who is his^-saww successor^-asws, and his^-saww Caliph, and preferred him^-asws over you, and what he^-saww Covenanted with for him^-asws you should submit to.

و هذا مما أخبرتك أنه لا يعلم تأويله إلا من لطف حسه، و صفا ذهنه، و صح تمييزه

And this is from what I^-asws am informing you. No one would learn its interpretation except the one who is of soft feelings, and clean mind, and correct manners’.[44]

Reciting Salawat at the grave of Rasool-Allah^-saww

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) انْتَهَى إِلَى قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) فَوَضَعَ يَدَهُ عَلَيْهِ وَ قَالَ أَسْأَلُ اللَّهَ الَّذِي اجْتَبَاكَ وَ اخْتَارَكَ وَ هَدَاكَ وَ هَدَى بِكَ أَنْ يُصَلِّيَ عَلَيْكَ

Abu Ali Al Ahsary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar, from Hammad Bin Isa, from Muhammad Bin Masoud who said,

‘I saw Abu Abdullah^-asws ending up at the grave of the Prophet^-saww. He^-asws placed his^-asws hand upon it and said, ‘I^-asws ask Allah^-azwj Who Selected you^-saww, and Chose you^-saww, and Guided you^-saww, and Guided (us) through you^-saww, that He^-azwj should Send Salawat upon you^-saww’.

ثُمَّ قَالَ إِنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً

Then he^-asws said: ‘Surely Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]’.[45]

Salawat upon sneezing

وعنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن صفوان بن يحيى، قال: كنت عند الرضا (عليه السلام)، فعطس، فقلت له: صلى الله عليك. ثم عطس، فقلت: صلى الله عليك. ثم عطس، فقلت: صلى الله عليك

And from him (Kulayni), from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Safwan Bin Yahya who said,

‘I was in the presence of Al-Reza^-asws, and he^-asws sneezed, so I said to him^-asws, ‘May Allah^-azwj Sent Salawat upon you^-asws’. Then he^-asws sneezed (again), so I said, ‘May Allah^-azwj Send Salawat upon you^-asws’. Then he^-asws sneezed (again), so I said, ‘May Allah^-azwj Send Salawat upon you^-asws’.

و قلت له: جعلت فداك، إذا عطس مثلك نقول له كما يقول بعضنا لبعض: يرحمك الله، أو كما تقول «»؟ قال: «نعم، أليس تقول: صلى الله عليه محمد و آل محمد؟» قلت: بلى. قال: «ارحم محمدا و آل محمد؟». قلت: بلى

And I said to him^-asws, ‘May I be sacrificed for you^-asws! Whenever someone sneezes like you^-asws, should we be saying to him just as we are saying to each other, ‘May Allah^-azwj have Mercy on you’, or just as you^-asws said?’

He^-asws said: ‘Yes. Aren’t you saying, ‘May Allah^-azwj Send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww? I said, ‘Yes’. He^-asws said: ‘(And do you also say) Have Mercy on Muhammad^-saww and the Progeny^-asws of Muhammad^-saww?’ I said, ‘Yes’.

قال: «بلى، و قد صلى الله عليه و رحمه، و إنما صلواتنا عليه رحمة لنا و قربة

He^-asws said: ‘Yes, and Allah^-azwj has Sent Salawat upon him^-saww and His^-azwj Mercy, and rather our^-asws Salawat is upon him^-saww, and Mercy is for us^-asws, and kinship’’.[46]

VERSES 57 & 58

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا {57}

Surely, those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57]

وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا {58}

And those hurting the Momineen and the Mominaat without them having deserved it, so they are bearing slander and a manifest sin [33:58]

الطبرسي: حدثنا السيد أبو الحمد، قال: حدثنا الحاكم أبو القاسم الحسكاني، قال: حدثنا الحاكم أبو عبد الله الحافظ، قال: حدثنا أحمد بن محمد بن أبي دارم الحافظ، قال: حدثنا علي بن أحمد العجلي، قال: حدثنا عباد بن يعقوب، قال: حدثنا أرطاة بن حبيب، قال: حدثني أبو خالد الواسطي و هو آخذ بشعره، قال: حدثني زيد بن علي بن الحسين (عليهما السلام) و هو آخذ بشعره، قال: حدثني علي بن الحسين (عليهما السلام) و هو آخذ بشعره، قال: حدثني الحسين بن علي بن أبي طالب (عليهما السلام) و هو آخذ بشعره، قال: حدثني علي بن أبي طالب (عليه السلام) و هو آخذ بشعره، قال: حدثني رسول الله (صلى الله عليه و آله) و هو آخذ بشعره، فقال: «من آذى شعرة منك فقد آذاني، و من آذاني فقد آذي الله، و من آذى الله فعليه لعنة الله

Al-Tabarsy, from Al-Syed Abu Al-Hamd, from Al-Hakim Abu Al-Qasim Al-Haskany, from Al-Hakim Abu Abdullah Al-Hatif, from Ahmad Bin Muhammad Bin Abu Daram Al-Hafiz, from Ali Bin Ahmad Al-Ajaly, from Abaad Bin Yaqoub, from Arta’a Bin Habeen, from Abu Khalid Al-Wasity and he had grabbed his hair and said,

‘Zayd the son of Ali^-asws Bin Al-Husayn^-asws narrated to me and he had grabbed his hair (beard), said, ‘Ali^-asws Bin Al-Husayn^-asws narrated to me and he^-asws had grabbed his^-asws hair (beard) and said: ‘Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws narrated to me^-asws and he^-asws had grabbed his^-asws hair, said, ‘Ali^-asws Bin Abu Talib^-asws narrated to me^-asws and he^-asws had grabbed his^-asws hair, said: ‘Rasool-Allah^-saww narrated to me^-asws and he^-saww had grabbed his^-saww hair, and said: ‘The one who hurts even one hair from you^-asws, so he has hurt me^-saww, and the one who has hurt me^-saww so he has hurt Allah^-azwj, and the one who hurts Allah^-azwj, so Curses of Allah^-azwj are upon him’.[47]

The complaint of Bureyda regarding Ali^-asws in the presence of Rasool-Allah^-saww and his^-saww response upon it.

قَالَ رَسُولُ اللَّهِ ص‏ [وَ] إِنَّ مِمَّنْ كُتِبَ أَجَلُهُ وَ عَمَلُهُ وَ رِزْقُهُ وَ سَعَادَةُ خَاتِمَتِهِ عَلِيَّ بْنَ أَبِي طَالِبٍ ع، كَتَبُوا مِنْ عَمَلِهِ أَنَّهُ لَا يَعْمَلُ ذَنْباً أَبَداً إِلَى أَنْ يَمُوتَ

Rasool-Allah^-saww said: ‘And from the ones for whom his term (of life), and his deeds, and his sustenance, and his happy ending is Written (to be with) Ali^-asws Bin Abu Talib^-asws, it is (also) Written from his deeds that he would not commit a sin, ever, until he dies’.

قَالَ: وَ ذَلِكَ قَوْلُ رَسُولِ اللَّهِ ص يَوْمَ شَكَاهُ بُرَيْدَةُ، وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص بَعَثَ جَيْشاً ذَاتَ يَوْمٍ لِغَزَاةٍ، أَمَّرَ عَلَيْهِمْ عَلِيّاً ع، وَ مَا بَعَثَ جَيْشاً قَطُّ فِيهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِلَّا جَعَلَهُ أَمِيرَهُمْ

He^-asws said: ‘And that speech of Rasool-Allah^-saww was on the day Bureyda complained to him^-saww, and that is because Rasool-Allah^-saww had sent an army one day to a military expedition, making Ali^-asws as a commander upon them, and he^-saww did not sent an army at all with Ali^-asws Bin Abu Talib^-asws among them, except he^-saww made him^-asws to be their commander.

فَلَمَّا غَنِمُوا رَغِبَ عَلِيٌّ ع [فِي‏] أَنْ يَشْتَرِيَ مِنْ جُمْلَةِ الْغَنَائِمِ جَارِيَةً- يَجْعَلُ ثَمَنَهَا فِي جُمْلَةِ الْغَنَائِمِ، فَكَايَدَهُ فِيهَا حَاطِبُ بْنُ أَبِي بَلْتَعَةَ وَ بُرَيْدَةُ الْأَسْلَمِيُّ، و زايداه

When they acquired war booty, Ali^-asws desired that he^-asws purchase a slave girl from the total of the booty – making her price to be from the total of the booty. Hatib Bin Abu Bata’at and Bureyda Al Aslamy deceived him^-asws and outbid him^-asws.

فَلَمَّا نَظَرَ إِلَيْهِمَا يُكَايِدَانِهِ وَ يُزَايِدَانِهِ، انْتَظَرَ إِلَى أَنْ بَلَغَتْ قِيمَتُهَا قِيمَةَ عَدْلٍ فِي يَوْمِهَا فَأَخَذَهَا بِذَلِكَ

When he^-asws look that them both deceiving him^-asws and outbidding him^-asws, he^-asws waited until her price reached a fair price of the day, and he^-asws took her with that (price).

فَلَمَّا رَجَعُوا إِلَى رَسُولِ اللَّهِ ص، تَوَاطَئَا عَلَى أَنْ يَقُولَ ذَلِكَ بُرَيْدَةُ لِرَسُولِ اللَّهِ ص فَوَقَفَ بُرَيْدَةُ قُدَّامَ‏ رَسُولِ اللَّهِ ص وَ قَالَ: يَا رَسُولَ اللَّهِ أَ لَمْ تَرَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخَذَ جَارِيَةً مِنَ الْمَغْنَمِ- دُونَ الْمُسْلِمِينَ فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ص، ثُمَّ جَاءَ عَنْ يَمِينِهِ‏ فَقَالَهَا، فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ص (فَجَاءَهُ عَنْ يَسَارِهِ وَ قَالَهَا، فَأَعْرَضَ عَنْهُ، وَ جَاءَ مِنْ خَلْفِهِ فَقَالَهَا، فَأَعْرَضَ عَنْهُ) ثُمَّ عَادَ إِلَى بَيْنِ يَدَيْهِ فَقَالَهَا

When they returned to Rasool-Allah^-saww, Bureyda volunteered upon telling that to Rasool-Allah^-saww. So, Bureyda paused in front of Rasool-Allah^-saww and said, ‘O Rasool-Allah^-saww! Did you^-saww not see that Ali^-asws Bin Abu Talib^-asws took a slave girl from the booty, besides the (other) Muslims?’. But Rasool-Allah^-saww turned away from him. Then he came from his^-saww right and said it, but Rasool-Allah^-saww turned away from him. So, he came from his^-saww left and said it, but Rasool-Allah^-saww turned away from him. So, he came from behind him^-saww and said it, but Rasool-Allah^-saww turned away from him. Then he repeated in front of him^-saww and said it.

فَغَضِبَ رَسُولُ اللَّهِ ص غَضَباً لَمْ يُرَ قَبْلَهُ وَ لَا بَعْدَهُ غَضَبٌ مِثْلُهُ، وَ تَغَيَّرَ لَوْنُهُ وَ تَرَبَّدَ وَ انْتَفَخَتْ أَوْدَاجُهُ، وَ ارْتَعَدَتْ أَعْضَاؤُهُ، وَ قَالَ: مَا لَكَ يَا بُرَيْدَةُ آذَيْتَ رَسُولَ اللَّهِ مُنْذُ الْيَوْمِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً- وَ الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ بِغَيْرِ مَا اكْتَسَبُوا- فَقَدِ احْتَمَلُوا بُهْتاناً وَ إِثْماً مُبِيناً

Rasool-Allah^-saww got angry with such an anger he^-saww not seen with before it, nor after it, an anger the like of it, and his^-saww colour changed and he^-saww reddened and his^-saww cheeks puffed, and his^-saww limbs trembled, and he^-saww said: ‘What is the matter with you, O Bureyda, hurting Rasool-Allah^-saww today? Have you not heard Allah^-azwj Mighty and Majestic Saying: Those who are hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter and Prepares for them a humiliating Punishment [33:578] And those who are hurting the Momineen and the Mominaat with other than what they are deserving, so they have carried a false accusation and a manifest sin [33:58]?’.

قَالَ بُرَيْدَةُ: يَا رَسُولَ اللَّهِ ص مَا عَلِمْتُ أَنَّنِي‏ قَصَدْتُكَ بِأَذًى

Bureyda said, ‘O Rasool-Allah^-saww! I did not know that I had aimed at you^-saww with hurting?’

قَالَ رَسُولُ اللَّهِ ص: أَ وَ تَظُنُّ يَا بُرَيْدَةُ أَنَّهُ لَا يُؤْذِينِي إِلَّا مَنْ قَصَدَ ذَاتَ نَفْسِي أَ مَا عَلِمْتَ أَنَّ عَلِيّاً مِنِّي وَ أَنَا مِنْهُ، وَ أَنَّ مَنْ آذَى عَلِيّاً فَقَدْ آذَانِي [وَ مَنْ آذَانِي‏] فَقَدْ آذَى اللَّهَ، وَ مَنْ آذَى اللَّهَ- فَحَقٌّ عَلَى اللَّهِ أَنْ يُؤْذِيَهُ بِأَلِيمِ عَذَابِهِ فِي نَارِ جَهَنَّمَ)! يَا بُرَيْدَةُ أَنْتَ أَعْلَمُ أَمِ اللَّهُ عَزَّ وَ جَلَّ أَنْتَ أَعْلَمُ أَمْ قُرَّاءُ اللَّوْحِ الْمَحْفُوظِ أَنْتَ أَعْلَمُ أَمْ مَلَكُ الْأَرْحَامِ‏

Rasool-Allah^-saww said: ‘Or, do you think, O Bureyda, that he does not hurt me^-saww except the one who aims at my^-saww own self? Do you not know that Ali^-asws is from me^-saww and I^-saww am from him^-asws, and that the one who hurts Ali^-asws so he has hurt me^-saww, (and the one who hurts me^-saww) so he has hurt Allah^-azwj? And the one who hurts Allah^-azwj, so there is a right upon Allah^-azwj that He^-azwj hurts him with the most painful of His^-azwj Punishments in the Fire of Hell! O Bureyda! Are you more knowing or Allah^-azwj Mighty and Majestic? Are you more knowing of the readers of the Guarded Tablet (اللَّوْحِ الْمَحْفُوظِ)? Are you more knowing or the Angels of the womb?’

قَالَ بُرَيْدَةُ: بَلِ اللَّهُ أَعْلَمُ، وَ قُرَّاءُ اللَّوْحِ الْمَحْفُوظِ أَعْلَمُ، وَ مَلَكُ الْأَرْحَامِ أَعْلَمُ

Bureyda said, ‘But, Allah^-azwj is more Knowing, and the readers of the Guarded Tablet are more knowing, and the Angels of the wombs are more knowing’.

قَالَ رَسُولُ اللَّهِ ص فَأَنْتَ أَعْلَمُ يَا بُرَيْدَةُ أَمْ حَفَظَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ: بَلْ حَفَظَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ

Rasool-Allah^-saww said: ‘So are you more knowing, O Bureyda or the preservers (recording Angels) of Ali^-asws Bin Abu Talib^-asws?’ He said, ‘But the preservers (recording Angels) of Ali^-asws Bin Abu Talib^-asws’.

قَالَ رَسُولُ اللَّهِ ص: فَكَيْفَ تُخَطِّئُهُ وَ تَلُومُهُ- وَ تُوَبِّخُهُ وَ تُشَنِّعُ عَلَيْهِ فِي فِعْلِهِ، وَ هَذَا جَبْرَئِيلُ أَخْبَرَنِي، عَنْ حَفَظَةِ عَلِيٍّ ع أَنَّهُمْ مَا كَتَبُوا عَلَيْهِ قَطُّ خَطِيئَةً مُنْذُ [يَوْمَ‏] وُلِدَ وَ هَذَا مَلَكُ الْأَرْحَامِ حَدَّثَنِي أَنَّهُمْ كَتَبُوا قَبْلَ أَنْ يُولَدَ، حِينَ اسْتَحْكَمَ فِي بَطْنِ أُمِّهِ، أَنَّهُ لَا يَكُونُ مِنْهُ خَطِيئَةٌ أَبَداً، وَ هَؤُلَاءِ قُرَّاءُ اللَّوْحِ الْمَحْفُوظِ أَخْبَرُونِي لَيْلَةَ أُسْرِيَ بِي- أَنَّهُمْ وَجَدُوا فِي اللَّوْحِ الْمَحْفُوظِ «عَلِيٌّ الْمَعْصُومُ مِنْ كُلِّ خَطَإٍ وَ زَلَّةٍ

Rasool-Allah^-saww said: ‘So how come you are faulting him^-asws and accusing him^-asws, and rebuking him^-asws, and defaming his^-asws deed upon him^-asws? And this (here) is Jibraeel^-as informing me^-saww about the preservers (recording Angels) of Ali^-asws, (that) they have not written an error against him^-asws at all since the day he^-asws was came (to the world), and these Angels of the wombs are narrating to me^-saww that they had written before even he^-asws was Blessed to his^-asws mother^-asws, that there would not be happening an error from him^-asws, ever! And these readers of the Guarded Tablet informed me^-saww on the night I^-saww ascended (Mi’raj), that they were finding in the Guarded Tablet (Inscribed): “Ali^-asws is infallible from every error and slip”.

فَكَيْفَ تُخْطِئُهُ [أَنْتَ‏] يَا بُرَيْدَةُ وَ قَدْ صَوَّبَهُ رَبُّ الْعَالَمِينَ وَ الْمَلَائِكَةُ الْمُقَرَّبُونَ‏ يَا بُرَيْدَةُ لَا تَعَرَّضْ لِعَلِيٍّ بِخِلَافِ الْحَسَنِ الْجَمِيلِ، فَإِنَّهُ أَمِيرُ الْمُؤْمِنِينَ، وَ سَيِّدُ الْوَصِيِّينَ، [وَ سَيِّدُ الصَّالِحِينَ‏] وَ فَارِسُ الْمُسْلِمِينَ، وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ، وَ قَسِيمُ الْجَنَّةِ وَ النَّارِ، يَقُولُ يَوْمَ الْقِيَامَةِ لِلنَّارِ: هَذَا لِي وَ هَذَا لَكِ

How can you fault him^-asws, O Bureyda, and he^-asws had been deemed as correct by the Lord^-azwj of the world, and the Angels of Proximity? O Bureyda! Do not display to Ali^-asws anything different to the good, the beautiful, for he^-asws is the Emir of the Momineen, and Chief of the successors^-asws, and Chief of the righteous, and the knight of the Muslims, and Guide of the resplendent, and Distributor of the Paradise and the Fire. He^-asws would be saying to the Fire: ‘This one is for me^-asws, and this one is for you’.

ثُمَّ قَالَ: يَا بُرَيْدَةُ أَ تَرَى لَيْسَ لِعَلِيٍّ مِنَ الْحَقِّ عَلَيْكُمْ مَعَاشِرَ الْمُسْلِمِينَ، أَلَّا تَكَايَدُوهُ وَ لَا تَعَانَدُوهُ وَ لَا تَزَايَدُوهُ هَيْهَاتَ [هَيْهَاتَ‏] إِنَّ قَدْرَ عَلِيٍّ عِنْدَ اللَّهِ تَعَالَى أَعْظَمُ مِنْ قَدْرِهِ عِنْدَكُمْ، أَ وَ لَا أُخْبِرُكُمْ قَالُوا: بَلَى يَا رَسُولَ اللَّهِ

Then he^-asws said: ‘O Bureyda! Do you see there isn’t the right for Ali^-asws upon you, group of Muslims, that you should not be arguing with him^-asws, nor being inimical to him^-asws, nor outbid him^-asws? Far be it! Far be it! The worth of Ali^-asws in the Presence of Allah^-azwj the Exalted is greater than his^-asws worth in your presence. Or, shall I^-saww inform you all?’ They said, ‘Yes, O Rasool-Allah^-saww!’

قَالَ رَسُولُ اللَّهِ ص: فَإِنَّ اللَّهَ يَبْعَثُ يَوْمَ الْقِيَامَةِ أَقْوَاماً- تَمْتَلِئُ‏ مِنْ جِهَةِ السَّيِّئَاتِ مَوَازِينُهُمْ- فَيُقَالُ لَهُمْ: هَذِهِ السَّيِّئَاتُ فَأَيْنَ الْحَسَنَاتُ وَ إِلَّا فَقَدْ عَطِبْتُمْ‏ فَيَقُولُونَ: يَا رَبَّنَا مَا نَعْرِفُ لَنَا حَسَنَاتٍ

Rasool-Allah^-saww said: ‘Verily Allah^-azwj would be Resurrecting on the Day of Judgment, a people, their scales would be filled from aspects of the evil deeds, and it would be said to them, ‘These are the evil deeds, so where are the good deeds, or else you have been ruined’. They would be saying, ‘O our Lord^-azwj! We do not recognise any good deeds for us’.

فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ: «لَئِنْ لَمْ تَعْرِفُوا لِأَنْفُسِكُمْ- عِبَادِي- حَسَنَاتٍ فَإِنِّي أَعْرِفُهَا لَكُمْ، وَ أُوَفِّرُهَا عَلَيْكُمْ

There would be a call from Allah^-azwj Mighty and Majestic: “If you are not knowing for yourselves – My^-azwj servants – (any) good deeds, then I^-azwj will Introduce these to you, and will Set these aside for you!”

ثُمَّ تَأْتِي الرِّيحُ بِرُقْعَةٍ صَغِيرَةٍ [وَ] تَطْرَحُهَا فِي كِفَّةِ حَسَنَاتِهِمْ، فَتَرْجَحُ بِسَيِّئَاتِهِمْ بِأَكْثَرَ مِمَّا بَيْنَ السَّمَاءِ وَ الْأَرْضِ، فَيُقَالُ لِأَحَدِهِمْ: خُذْ بِيَدِ أَبِيكَ وَ أُمِّكَ وَ إِخْوَانِكَ وَ أَخَوَاتِكَ وَ خَاصَّتِكَ وَ قَرَابَاتِكَ وَ أَخْدَانِكَ وَ مَعَارِفِكَ، فَأَدْخِلْهُمُ الْجَنَّةَ

Then there would come the wind would come with a small parchment and drop it in the scale hand of their good deeds, and the scale would outweigh their evil deeds by more than what is between the sky and the earth. So it would be said to one of them, ‘Take the hand of your father, and your mother, and your brothers, and your sisters, and your special ones, and your relatives, and those you loved openly and secretly, and enter them into the Paradise’.

فَيَقُولُ أَهْلُ الْمَحْشَرِ: يَا رَبَّنَا أَمَّا الذُّنُوبُ فَقَدْ عَرَفْنَاهَا، فَمَا ذَا كَانَتْ حَسَنَاتُهُمْ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: يَا عِبَادِي، مَشَى أَحَدُهُمْ بِبَقِيَّةِ دَيْنٍ عَلَيْهِ لِأَخِيهِ إِلَى أَخِيهِ- فَقَالَ: خُذْهَا فَإِنِّي أُحِبُّكَ- بِحُبِّكَ‏ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ لَهُ الْآخَرُ: قَدْ تَرَكْتُهَا لَكَ بِحُبِّكَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ لَكَ مِنْ مَالِي مَا شِئْتَ

The people of the plains would be saying, ‘O our Lord^-azwj! As for the sins, so we have recognised these, but what was that good deed?’ Allah^-azwj Mighty and Majestic would be Saying: “O My^-azwj servants! One of you walks with the remainder of his debts to his brother and he says, ‘Take it, for I love you due to your love for Ali^-asws Bin Abu Talib^-asws’. So the other one says, ‘I have left it (written it off) for you due to your love for Ali^-asws Bin Abu Talib^-asws, and from my wealth is whatever you so desire’.

فَشَكَرَ اللَّهُ تَعَالَى ذَلِكَ لَهُمَا فَحَطَّ بِهِ خَطَايَاهُمَا، وَ جَعَلَ ذَلِكَ فِي حَشْوِ صَحَائِفِهِمَا وَ مَوَازِينِهِمَا، وَ أَوْجَبَ لَهُمَا وَ لِوَالِدَيْهِمَا وَ لِذُرِّيَّتِهِمَا الْجَنَّةَ

Allah^-azwj the Exalted Thanks to them both for that and Drops their sins due to it, and Makes that to be in the margins of their parchments and their scales, and Obligates the Paradise for them both, and for their children, and for their offspring’.

ثُمَّ قَالَ: يَا بُرَيْدَةُ إِنَّ مَنْ يَدْخُلُ النَّارَ بِبُغْضِ عَلِيٍّ أَكْثَرُ مِنْ حَصَى الْخَذْفِ‏ الَّتِي يُرْمَى بِهَا عِنْدَ الْجَمَرَاتِ، فَإِيَّاكَ أَنْ تَكُونَ مِنْهُمْ

Then he^-saww said: ‘O Bureyda! The ones who would be entering the Fire due to hatred for Ali^-asws are more than pebbles of the ground which are thrown at the rocks (Al-Jamaraat during Hajj). Therefore, beware of ending-up to be among them!’[48]

محمد بن يحيى عن احمد بن محمد عن ابى سنان عن منذر بن يزيد عن المفضل بن عمر قال: قال أبو عبد الله عليه السلام: إذا كان يوم القيامة نادى مناد: اين الصدود لاوليائي فيقوم قوم ليس على وجوههم لحم فيقال: هؤلاء الذين آذوا المؤمنين ونصبوا لهم وعاندوهم وعنفوهم في دينهم ثم يؤمر بهم إلى جهنم

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Sinan, from Munzar Bin Yazeed, from Al-Mufazzal-Bin Umar who said,

‘Abu Abdullah^-asws said: ‘When it will be the Day of Judgement, a Caller would Call out: ‘‘Where are the ones who repelled My^-azwj friends?’‘ So a group would stand up who would not have flesh upon their faces. So it would be said: ‘‘These are the ones who hurt the Momineen, and established (enmity) against them, and opposed them, and were violent to them regarding their Religion’‘. Then He^-azwj would Command for them to be taken to Hell’.[49]

عنه، عن محمد بن على أبى جميلة، عن سعد بن طريف، عن أبى جعفر (ع) قال: ” إن الذين يؤذون الله ورسوله ” هم المصورون، يكلفون يوم القيامة أن ينفخوا فيها الروح

From him, from Muhammad Bin Ali Abu Jameela, from Sa’ad Bin Tareyf,

‘From Abu Ja’far^-asws having said: ‘Surely those hurting Allah and His Rasool [33:57] – they are the sculptors. They would be Encumbered in the Day of Judgement that they should blow the spirit into these’.[50]

VERSE 59

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {59}

O you Prophet! Say to your wives, and your daughters, and the womenfolk of the Momineen to draw their outer garments upon themselves. That is more appropriate, for they would be recognised and would not be harmed; and Allah was always Forgiving, Merciful [33:59]

علي بن إبراهيم: و أما قوله: يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ وَ بَناتِكَ وَ نِساءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ كان سبب نزولها: أن النساء كن يخرجن إلى المسجد، و يصلين خلف رسول الله (صلى الله عليه و آله)، فإذا كان الليل خرجن إلى صلاة المغرب، و العشاء الآخرة، و الغداة

Ali Bin Ibrahim said,

‘And as for His^-azwj Words: O you Prophet! Say to your wives, and your daughters, and the womenfolk of the Momineen to draw their outer garments upon themselves – the reason for its Revelation was that the women used to come out to the Masjid, and pray Salat behind Rasool-Allah^-saww. So, when it was the night time, they would come out for the Magrib and the Isha, and the Fajr Salat.

يقعد الشبان لهن في طريقهن فيؤذونهن، و يتعرضون لهن، فأنزل الله: يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ وَ بَناتِكَ وَ نِساءِ الْمُؤْمِنِينَ إلى قوله: ذلِكَ أَدْنى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَ كانَ اللَّهُ غَفُوراً رَحِيماً

The youth would sit in their path and would be bothering them and presenting themselves to them. So Allah^-azwj Revealed: O you Prophet! Say to your wives, and your daughters, and the womenfolk of the Momineen to draw their outer garments upon themselves. That is more appropriate, for they would be recognised and would not be harmed; and Allah was always Forgiving, Merciful [33:59]’. [51]

وَ قَالَ رَحِمَهُ اللَّهُ‏: وَ فِي الْجَمْعِ فِي الصَّحِيحَيْنِ‏ مِنْ مُسْنَدِ عَائِشَةَ، قَالَتْ: كَانَتْ‏ أَزْوَاجُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ تخرجن [يَخْرُجْنَ‏] لَيْلًا إِلَى لَيْلٍ قِبَلَ الْمَصَانِعِ، فَخَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ فَرَآهَا عُمَرُ وَ هُوَ فِي الْمَجْلِسِ، فَقَالَ: عَرَفْتُكِ يَا سَوْدَةُ! فَنَزَلَ آيَةُ الْحِجَابِ عَقِيبَ ذَلِكَ‏

And he said in (the book) ‘Jam’a Bayn Al Sahiheyn, from attribution of Ayesha (well-known fabricatress) who said,

‘The wives of Rasool-Allah^-saww used to go out at night to a night before the works. Sowdah Bint Zam’a went out, and Umar saw her, and he was in the gathering. He said, ‘I recognise you, O Sowdah!’ So, the Verse of the veiling was Revealed as a consequence of that’’.^[52]

VERSE 60

لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَا إِلَّا قَلِيلًا {60}

If the hypocrites, and those in whose hearts is a disease, and the agitators in the city do not desist, We will Cause you to overpower them, then they will not be in your vicinity except for a little while [33:60]

و علي بن إبراهيم قال: و أما قوله: لَئِنْ لَمْ يَنْتَهِ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَ الْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لا يُجاوِرُونَكَ فِيها إِلَّا قَلِيلًا فإنها نزلت في قوم منافقين كانوا في المدينة يرجفون برسول الله (صلى الله عليه و آله) إذا خرج في بعض غزواته، يقولون: قتل، و أسر، فيغتم المسلمون لذلك

And Ali Bin Ibrahim said,

‘And as for His^-azwj Words: If the hypocrites, and those in whose hearts is a disease, and the agitators in the city do not desist, We will Cause you to overpower them, then they will not be in your vicinity except for a little while [33:60], so it was Revealed regarding a group of hypocrites who were in Al-Medina agitating against Rasool-Allah^-saww whenever he^-saww went out for one of the military expeditions, by saying, ‘He^-saww has been killed, and captured’, so the Muslims would be grieving as a result of that’.

و يشكون إلى رسول الله (صلى الله عليه و آله)، فأنزل الله في ذلك: لَئِنْ لَمْ يَنْتَهِ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ أي شك وَ الْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لا يُجاوِرُونَكَ فِيها أي نأمرك بإخراجهم من المدينة إِلَّا قَلِيلًا

And they (Muslims) complained to Rasool-Allah^-saww, so Allah^-azwj Revealed with regards to that: If the hypocrites, and those in whose hearts is a disease, and the agitators in the city do not desist, We will Cause you to overpower them, then they will not be in your vicinity except for a little while [33:60]’.[53]

وَ فِي تَفَاسِيرَ كَثِيرَةٍ أَنَّهُ نَزَلَ فِي حَقِّهِ‏ لَئِنْ لَمْ يَنْتَهِ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَ الْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لا يُجاوِرُونَكَ فِيها إِلَّا قَلِيلًا يَعْنِي يُهْلِكُهُمْ

And in a lot of Tafseers – ‘It was Revealed in his^-asws right: If the hypocrites, and those in whose hearts is a disease, and the agitators in the city do not desist, We will Cause you to overpower them, then they will not be in your vicinity except for a little while [33:60] – meaning, destroy them.

ثُمَّ قَالَ‏ مَلْعُونِينَ أَيْنَما ثُقِفُوا يَعْنِي بَعْدَكَ يَا مُحَمَّدُ أُخِذُوا وَ قُتِّلُوا تَقْتِيلًا فَوَ اللَّهِ لَقَدْ قَتَلَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع ثُمَّ قَالَ‏ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ‏ الْآيَةَ

Then Said: (They are) Accursed! Wherever they are found they shall be seized and killed with a massacre [33:61]. By Allah^-azwj! Amir Al-Momineen^-asws had killed them. Then Said: Being a Sunnah of Allah regarding those who have gone before, [33:62]’’.^[54]

VERSES 61 & 62

مَلْعُونِينَ ۖ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا {61}

(They are) Accursed! Wherever they are found they shall be seized and killed with a massacre [33:61]

سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا {62}

Being a Sunnah of Allah regarding those who have gone before, and you will never find any alteration in the Sunnah of Allah [33:62]

ثم‏ قال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: ملعونين، فوجبت عليهم اللعنة، يقول الله بعد اللعنة: أَيْنَما ثُقِفُوا أُخِذُوا وَ قُتِّلُوا تَقْتِيلًا

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

‘Abu Ja’far^-asws has said: ‘Accursed – so the Curse is Obligated upon them (the enemies of Allah^-azwj). Allah^-azwj is Saying after the Curse: Wherever they are found they shall be seized and killed with a massacre [33:61]’.[55]

فَإِنَّا وَجَدْنَا قَوْمَ مُوسَى عَلَيْهِ السَّلَامُ بَعْدَهُ عَكَفُوا عَلَى الْعِجْلِ وَ دَفَعُوا هَارُونَ عَنْ وَصِيَّتِهِ، وَ اخْتَارُوا مَا أَنْتُمْ عَلَيْهِ، وَ كَذَلِكَ: سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَ لَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا

(In a lengthy Hadeeth, a Jew said to Muslims, I need to seek guidance from the successor^-asws of the Prophet^-saww), since we found that the people of Musa^-as had stooped to the calf after him^-as, and they repelled Haroun^-as from his^-as successorship, and they chose what you are upon; and similar to that, Being a Sunnah of Allah regarding those who have gone before, and you will never find any alteration in the Sunnah of Allah [33:62].

قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: بَلَى! عِنْدِي شِفَاءٌ لِصُدُورِكُمْ، وَ ضِيَاءٌ لِقُلُوبِكُمْ، وَ شَرْحٌ لِمَا أَنْتُمْ عَلَيْهِ، وَ بَيَانٌ لَا يَخْتَلِجُكُمُ الشَّكٌّ مَعَهُ، وَ إِخْبَارٌ عَنْ أُمُورِكُمْ، وَ بُرْهَانٌ لِدَلَالَتِكُمْ، فَأَقْبِلْ عَلَيَ‏ بِوَجْهِكَ، وَ فَرِّغْ لِي مَسَامِعَ قَلْبِكَ، وَ أَحْضِرْنِي ذِهْنَكَ، وَ عِ مَا أَقُولُ لَكَ

(when they brought him to Imam Ali): Ali^-asws said: ‘Yes! With me^-asws there is healing for your chests, and illumination for your hearts, and expounding for what you are upon, and such explanation you would not be needy of doubt being with it, and news about your affairs, and proof of your evidence, so turn towards me with your face, and free the ears of your heart for me^-asws, and present your mind retaining what I^-asws am saying to you (an extract).[56]

Fitna after the clan of Umayya

فقال الرجل: فهل من جماعة – يا أمير المؤمنين – بعد ذلك؟ قال عليه السلام: إنها ستكونون جماعة شتى، عطاؤكم وحجكم وأسفاركم واحد والقلوب مختلفة

(Suleym Bin Qays said), ‘The man said, ‘Will there be a community after that, O Amir Al-Momineen^-asws?’ He^-asws said: ‘There will be a diverse community. Your charities and your Hajj and your travels will be one, but your hearts will be different’.

قال: قال واحد: كيف تختلف القلوب؟ قال عليه السلام: هكذا – وشبك بين أصابعه – ثم قال: يقتل هذا هذا وهذا هذا، هرجا هرجا ويبقى طغام جاهلية ليس فيها منار هدى ولا علم يرى

One of them said, ‘How will their hearts be different?’ He^-asws said: ‘Like this’ – and tangled his^-asws fingers – then said: ‘This one will kill this one, and this one will kill this one. There will be trouble after trouble, and the unfairness of the era of ignorance will remain. There will not be a minaret of guidance or a flag to be seen.

نحن أهل البيت منها بمنجاة ولسنا فيها بدعاة

We^-asws, the People^-asws of the Household will be rescued from it, and we^-asws will not be calling (inviting to the Religion) during that time.

قال: فما أصنع في ذلك الزمان يا أمير المؤمنين؟ قال عليه السلام: انظروا أهل بيت نبيكم، فإن لبدوا فالبدوا وإن استنصروكم فانصروهم تنصروا وتعذروا، فإنهم لن يخرجوكم من هدى ولن يدعوكم إلى ردى، ولا تسبقوهم بالتقدم فيصرعكم البلاء وتشمت بكم الأعداء. يفرج الله عن الفتن بالإمام المهدي عليه السلام

He said, ‘So what shall I do in that era, O Amir Al-Momineen^-asws?’ He^-asws said: ‘Look at the People^-asws of the Household of your Prophet^-saww. If they^-asws remain at their^-asws homes, you remain at your homes, and if they^-asws ask you for your help, help them^-asws so that you will be helped and be excused, for they^-asws will never exit you from guidance, and will never call you all to destruction, and do not place yourselves in front of them^-asws or else you will be killed by the afflictions and your enemies will rejoice over you. Allah^-azwj will Release you from the ‘Fitna’ by the (appearance of) Imam Al-Mahdi^-ajfj’.

قال: فما يكون بعد ذلك يا أمير المؤمنين؟ قال عليه السلام: يفرج الله البلاء برجل من بيتي كانفراج الأديم من بيته. ثم يرفعون إلى من يسومهم خسفا ويسقيهم بكأس مصبرة ولا يعطيهم ولا يقبل منهم إلا السيف

He said, ‘So what will happen after that, O Amir-al-Momineen^-asws?’ He^-asws said: ‘Allah^-azwj will Effect the Release from the affliction by a man^-ajfj from my^-asws Household, but many will turn against him^-ajfj.  Then He^-azwj will Raise them to the one^-asws who will swallow up their afflictions and quench them with a consoling cup, and he^-asws will neither give them nor will he^-asws accept from them anything except with the sword.

هرجا هرجا، يحمل السيف على عاتقه ثمانية أشهر حتى تود قريش بالدنيا وما فيها أن يروني مقاما واحدا فأعطيهم وآخذ منهم بعض ما قد منعوني وأقبل منهم بعض ما يرد عليهم حتى يقولوا: (ما هذا من قريش، لو كان هذا من قريش ومن ولد فاطمة لرحمنا)

There will be trouble after trouble. He^-ajfj will carry the sword for eight months, to the extent that Quraysh would wish to give the whole world and whatever it contains to be able to see me^-asws at least once, so that they could give me back whatever they had taken from me^-asws. But he (Imam e Zaman^-ajfj) will be very severe on them until they will say, ‘This man is not from Quraysh. Had he^-asws been from the Quraysh and from the children of (Syeda) Fatima^-asws, he^-asws would be merciful to us’.

يغريه الله ببني أمية فيجعلهم تحت قدميه ويطحنهم طحن الرحى. (ملعونين أينما ثقفوا أخذوا وقتلوا تقتيلا، سنة الله في الذين خلوا من قبل ولن تجد لسنة الله تبديلا)

Thus, Allah^-azwj will Cause him^-asws to overpower clan of Umayya, and he^-ajfj will place them under his^-ajfj feet, and he^-asws will grind them like the grinding of the mill, :(They are) Accursed! Wherever they are found they shall be seized and killed with a massacre [33:61] Being a Sunnah of Allah regarding those who have gone before, and you will never find any alteration in the Sunnah of Allah [33:62]’’.[57]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الشَّيْبَانِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا يُونُسَ بْنَ ظَبْيَانَ أَبْلِغْ عَطِيَّةَ عَنِّي أَنَّهُ مَنْ شَرِبَ جُرْعَةً مِنْ خَمْرٍ لَعَنَهُ اللَّهُ عَزَّ وَ جَلَّ وَ مَلَائِكَتُهُ وَ رُسُلُهُ وَ الْمُؤْمِنُونَ فَإِنْ شَرِبَهَا حَتَّى يَسْكَرَ مِنْهَا نُزِعَ رُوحُ الْإِيمَانِ مِنْ جَسَدِهِ وَ رَكِبَتْ فِيهِ رُوحٌ سَخِيفَةٌ خَبِيثَةٌ مَلْعُونَةٌ فَيَتْرُكُ الصَّلَاةَ فَإِذَا تَرَكَ الصَّلَاةَ عَيَّرَتْهُ الْمَلَائِكَةُ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَبْدِي كَفَرْتَ وَ عَيَّرَتْكَ الْمَلَائِكَةُ سَوْأَةً لَكَ عَبْدِي

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Al Shaybani, from Yunus Bin Zibyan who said,

‘Abu Abdullah^-asws said: ‘O Yunus Bin Zabyan! Tell Atiyya from me^-asws that the one who drinks one dosage of wine, Allah^-azwj Mighty and Majestic Curses him, and His^-azwj Angels, and His^-azwj Rasools^-as, and the Momineen. If he were to drink it until he is intoxicated from it, the Spirit of Eman would be removed from his body, and there would ride inside him a stupid, malicious, Accursed Spirit, so he would neglect the Salat. So, when he neglects the Prayer, the Angels Rebuke him, and Allah^-azwj Mighty and Majestic Says: “My^-azwj servant! You have disbelieved and the Angels have Rebuked you. Shame on you, My^-azwj servant!”’

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَوْأَةً سَوْأَةً كَمَا تَكُونُ السَّوْأَةَ وَ اللَّهِ لَتَوْبِيخُ الْجَلِيلِ جَلَّ اسْمُهُ سَاعَةً وَاحِدَةً أَشَدُّ مِنْ عَذَابِ أَلْفِ عَامٍ

Then Abu Abdullah^-asws said: ‘Disgrace! Disgrace! Disgrace, by Allah^-azwj of the Rebuke of the Sublime, Majestic is His^-azwj Name, a moment of it is more difficult (to bear) than the punishment of a thousand years’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَلْعُونِينَ أَيْنَما ثُقِفُوا أُخِذُوا وَ قُتِّلُوا تَقْتِيلًا ثُمَّ قَالَ يَا يُونُسُ مَلْعُونٌ مَلْعُونٌ مَنْ تَرَكَ أَمْرَ اللَّهِ عَزَّ وَ جَلَّ إِنْ أَخَذَ بَرّاً دَمَّرَتْهُ وَ إِنْ أَخَذَ بَحْراً غَرَّقَتْهُ يُغْضَبُ لِغَضَبِ الْجَلِيلِ عَزَّ اسْمُهُ

He (the narrator) said, ‘Then Abu Abdullah^-asws said: ‘(They are) Accursed! Wherever they are found they shall be seized and killed with a massacre [33:61]’. Then he^-asws said: ‘O Yunus! Accursed, Accursed is the one who neglects the Command of Allah^-azwj Mighty and Majestic. If he takes to the land he would be ravaged, and if he takes to the sea he would drown, in anger due to the Anger of the Sublime, Mighty is His^-azwj Name’.[58]

قب، المناقب لابن شهرآشوب‏ اجْتَمَعَتِ الْأُمَّةُ وَ وَافَقَ الْكِتَابُ وَ السُّنَّةُ أَنَّ لِلَّهِ خِيَرَةً مِنْ خَلْقِهِ وَ أَنَّ خِيَرَتَهُ مِنْ خَلْقِهِ الْمُتَّقُونَ قَوْلُهُ‏ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ‏

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘The community and ones conforming to the Book and the Sunnah are agreed that there is a choice for Allah^-azwj from His^-azwj creatures, and that His^-azwj Choice from His^-azwj creatures are the pious, as per His^-azwj Words: Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13].

وَ أَنَّ خِيَرَتَهُ مِنَ الْمُتَّقِينَ الْمُجَاهِدُونَ قَوْلُهُ‏ فَضَّلَ اللَّهُ الْمُجاهِدِينَ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ عَلَى الْقاعِدِينَ دَرَجَةً وَ أَنَّ خِيَرَتَهُ مِنَ الْمُجَاهِدِينَ السَّابِقُونَ إِلَى الْجِهَادِ قَوْلُهُ‏ لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ‏ الْآيَةَ

And His^-azwj Choice from the pious are the (Holy) fighters as per His^-azwj Words: Allah Merited the fighters with their wealth and their selves over the ones sitting back, by a level; [4:95]. And His^-azwj Choice from the fighters are the ones foremost to the Jihad as per His^-azwj Words: They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, [57:10] – the Verse.

وَ أَنَّ خِيَرَتَهُ مِنَ الْمُجَاهِدِينَ السَّابِقِينَ أَكْثَرُهُمْ عَمَلًا فِي الْجِهَادِ وَ اجْتَمَعَتِ الْأُمَّةُ عَلَى أَنَّ السَّابِقِينَ إِلَى الْجِهَادِ هُمُ الْبَدْرِيُّونَ وَ أَنَّ خِيَرَةَ الْبَدْرِيِّينَ عَلِيٌّ

And His^-azwj Choice from the foremost fighters are their most working in the Jihad, and the community is united upon that the foremost to the Jihad, they are the participants of Badr, and the best of the Badr participants is Ali^-asws.

فَلَمْ يَزَلِ الْقُرْآنُ يُصَدِّقُ بَعْضُهُ بَعْضاً بِإِجْمَاعِهِمْ حَتَّى دَلُّوا بِأَنَّ عَلِيّاً خِيَرَةُ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا الْعَلَوِيُّ الْبَصْرِيُّ وَ لَوْ يَسْتَوِي بِالنُّهُوضِ الْجُلُوسُ لَمَا بَيَّنَ اللَّهُ فَضْلَ الْجِهَادِ

The Quran did not cease to ratify part of it by part, by their consensus until it points upon that Ali^-asws is best of this community after its Prophet^-saww, the lofty, the insightful, and had the ones getting up been equated with the ones sitting back, Allah^-azwj would not have Explained the merits of Jihad.

قَوْلُهُ تَعَالَى‏ يا أَيُّهَا النَّبِيُّ جاهِدِ الْكُفَّارَ وَ الْمُنافِقِينَ‏ فَجَاهَدَ النَّبِيُّ ص الْكُفَّارَ فِي حَيَاتِهِ وَ أَمَرَ عَلِيّاً بِجِهَادِ الْمُنَافِقِينَ قَوْلُهُ تُقَاتِلُ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ وَ حَدِيثُ خَاصِفِ النَّعْلِ وَ حَدِيثُ كِلَابِ الْحَوْأَبِ وَ حَدِيثُ تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ وَ حَدِيثُ ذِي الثُّدَيَّةِ وَ غَيْرُ ذَلِكَ

Words of the Exalted: O you Prophet! Fight the Kafirs and the hypocrites [9:73]. The Prophet^-saww fought the Kafirs during his^-saww lifetime and instructed Ali^-asws with fighting the hypocrites as per his^-saww words: ‘You^-asws will fight the allegiance-breakers, and the deviants, and the renegades’, and the Hadeeth of ‘Repairer of the slipper’, and Hadeeth of ‘Dogs of Al Howab’, and Hadeeth of ‘You (Ammar^-ra) will be killed by the rebel group’, and Hadeeth of ‘Zul Saday’, and other than that.

وَ هَذَا مِنْ صِفَاتِ الْخُلَفَاءِ وَ لَا يُعَارَضُ ذَلِكَ بِقِتَالِ أَهْلِ الرِّدَّةِ لِأَنَّ النَّبِيَّ ص كَانَ أَمَرَ عَلِيّاً بِقِتَالِ هَؤُلَاءِ بِإِجْمَاعِ أَهْلِ الْأَثَرِ وَ حُكْمُ الْمُسَمَّيْنَ أَهْلَ الرِّدَّةِ لَا يَخْفَى عَلَى مُنْصِفٍ الْمَعْرُوفُونَ بِالْجِهَادِ عَلِيٌّ وَ حَمْزَةُ وَ جَعْفَرٌ وَ عُبَيْدَةُ بْنُ الْحَارِثِ وَ الزُّبَيْرُ وَ طَلْحَةُ وَ أَبُو دُجَانَةَ وَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَ الْبَرَاءُ بْنُ عَازِبٍ وَ سَعْدُ بْنُ مُعَاذٍ وَ مُحَمَّدُ بْنُ مَسْلَمَةَ

And this is from the attributes of the caliphs, and that is not opposed with fighting the people of apostasy, because the Prophet^-saww had instructed Ali^-asws with fighting them, by the consensus of the people of Hadeeth, and the ruling on the people of apostasy is specified, not hidden to the impartial one, the ones who know the Jihad of Ali^-asws, and Hamza^-asws, and Ja’far^-asws, and Ubeyda Bin Al-Haris, and Al-Zubeyr, and Talha, and Abu Dajjanah, and Sa’ad Bin Abu Waqqas, and Al Bara’a Bin Aazib, and Sa’ad Bin Muaz, and Muhammad Bin Maslama.

وَ قَدِ اجْتَمَعَتِ الْأُمَّةُ عَلَى أَنَّ هَؤُلَاءِ لَا يُقَاسُ بِعَلِيٍّ فِي شَوْكَتِهِ وَ كَثْرَةِ جِهَادِهِ فَأَمَّا أَبُو بَكْرٍ وَ عُمَرُ فَقَدْ تَصَفَّحْنَا كُتُبَ الْمَغَازِي فَمَا وَجَدْنَا لَهُمَا فِيهِ أَثَراً الْبَتَّةَ وَ قَدِ اجْتَمَعَتِ الْأُمَّةُ أَنَّ عَلِيّاً كَانَ الْمُجَاهِدَ فِي سَبِيلِ اللَّهِ وَ الْكَاشِفَ الْكَرْبِ عَنْ وَجْهِ رَسُولِ اللَّهِ ص- الْمُتَقَدِّمَ فِي سَائِرِ الْغَزَوَاتِ إِذَا لَمْ يَحْضُرِ النَّبِيُّ ص

And the community has united upon that they cannot be compared with Ali^-asws in his^-asws backbone and frequency of his^-asws Jihad. As for Abu Bakr and Umar, so we have looked at the books of the battles, and we cannot find for them any impact in it, however and the community is united that Ali^-asws was the fighter in the Way of Allah^-azwj, and the remover of the worries from the face of Rasool-Allah^-saww, being forwards in rest of the battles when the Prophet^-saww was not present.

وَ إِذَا حَضَرَ فَهُوَ تَالِيهِ وَ الصَّاحِبَ لِلرَّايَةِ وَ اللِّوَاءِ مَعاً وَ مَا كَانَ قَطُّ تَحْتَ لِوَاءِ أَحَدٍ وَ لَا فَرَّ مِنْ زَحْفٍ وَ إِنَّهُمَا فَرَّا فِي غَيْرِ مَوْضِعٍ وَ كَانَا تَحْتَ لِوَاءِ جَمَاعَةٍ وَ اسْتَدَلَّ أَصْحَابُنَا بِقَوْلِهِ‏ لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ

And whenever he^-saww was present, he^-asws was his^-saww follower, and bearer of the flag and the banner, both together. And there was no one at all under a flag, and he^-asws did not flee from any march, while they both (Abu Bakr and Umar) had fled from more than one place, and a group was under the flag, and our companions are pointing to His^-azwj Words: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, [2:177].

وَ جَاهَدَ فِي سَبِيلِ اللَّهِ‏ إِنَّ الْمَعْنِيَّ بِهَا أَمِيرُ الْمُؤْمِنِينَ ع لِأَنَّهُ كَانَ جَامِعاً لِهَذِهِ الْخِصَالِ بِالاتِّفَاقِ وَ لَا قَطْعَ عَلَى كَوْنِ غَيْرِهِ‏ جَامِعاً لَهَا وَ لِهَذَا قَالَ الزَّجَّاجُ وَ الْفَرَّاءُ كَأَنَّهَا مَخْصُوصَةٌ بِالْأَنْبِيَاءِ وَ الْمُرْسَلِينَ

And the fighter in the Way of Allah^-azwj, the meaning by it is Amir Al-Momineen^-asws, because he^-asws had the total of these characteristics by the consensus, and there is nothing upon somebody else having the total of it, and for this he said, ‘The glass and the rest (of it), it is as if these are particularised with the Prophets^-as and the Messengers^-as’’.^[59]

VERSES 63 – 68

يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا {63}

The people ask you about the Hour. Say: ‘But rather, its knowledge is with Allah; and what will make you comprehend, perhaps the Hour happens to be near?’ [33:63]

إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا {64}

Surely, Allah has Cursed the Kafirs and Prepared for them a Blazing Fire [33:64]

خَالِدِينَ فِيهَا أَبَدًا ۖ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا {65}

(They would be) abiding therein forever. They will neither be finding a guardian nor a helper [33:65]

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا {66}

On the Day their faces would be turned back towards the Fire, they would be saying, ‘Oh, if only we have obeyed Allah and obeyed the Rasool!’ [33:66]

وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا {67}

And they shall say: ‘Our Lord! We obeyed our chiefs and our great ones, so they strayed us from the Way’ [33:67]

رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا {68}

Our Lord! Give them double of the Punishment and Curse them with a great Curse [33:68]

(كتاب صفة الجنة و النار): عن سعيد بن جناح، قال: حدثني عوف بن عبد الله الأزدي، عن جابر ابن يزيد الجعفي، عن أبي جعفر (عليه السلام)، في حديث طويل يذكر فيه صفة الكافر يوم القيامة، قال: «ثم تجي‏ء صحيفته تطير من خلف ظهره، فتقع في شماله، ثم يأتيه ملك فيثقب صدره إلى ظهره، ثم يقلب  شماله إلى خلف ظهره

In the Book Sifat Al-Jannat Wa Al-Naar – From Saeed Bin Janah, from Awf Bin Abdullah Al-Azdy, from Jabir Bin Yazeed Al-Ju’fy, who has said:

‘Abu Ja’far^-asws, in a lengthy Hadeeth in which he^-asws mentioned the state of the Kafir on the Day of Judgement. He^-asws said: ‘Then his book will come flying in from behind him, so it would settle on his left. Then an Angel would come to him and pierce his chest all the way to his back, then turn his left side to behind his back.

ثم يقال له: اقرأ كتابك. قال فيقول: كيف أقرأ و جهنم أمامي؟ قال: فيقول الله: دق عنقه، و اكسر صلبه، و شد ناصيته، إلى قدميه، ثم يقول: خُذُوهُ فَغُلُّوهُ

Then he will say to him: ‘Read your book’. So, he would say, ‘How can I read while Hell is in front of me?’ Allah^-azwj will Say: ‘‘Break his neck, and break his backbone, and tighten his forehead to his feet’‘. Then He^-azwj will Say: “Seize him and shackle him!” [69:30]’.

قال: فيبتدره لتعظيم قول الله سبعون ألف ملك غلاظ شداد، فمنهم من ينتف لحيته، و منهم من يعض لحمه، و منهم من يحطم عظامه، قال: فيقول: أما ترحموني؟

He^-asws said: ‘Regarding the Words of Allah^-azwj, seventy thousand Angels of extreme cruelty would surprise him. So, from among them would be one who would pluck his beard, and from them would be one who would bite his flesh, and from among them would be one who would break his bones’. He would be saying, ‘Will you not have mercy on me?’

قال: فيقولون: يا شقي، كيف نرحمك و لا يرحمك أرحم الراحمين! أ فيؤذيك هذا؟ قال: فيقول: نعم، أشد الأذى. قال: فيقولون: يا شقي، و كيف لو طرحناك في النار؟

He^-asws said: ‘They would be saying, ‘O wretch! How can we have mercy on you, and the most Merciful One^-azwj did not have Mercy on you? Is this hurting you?’ He would be saying, ‘Yes, it hurts extremely’. So, they would be saying, ‘O wretch! And how would it be if we flung you into the Fire?’

قال: فيدفعه الملك في صدره دفعة فيهوي سبعين ألف عام، قال: فيقولون: يا لَيْتَنا أَطَعْنَا اللَّهَ وَ أَطَعْنَا الرَّسُولَا

The Angel on his chest would fling him, and he would fall for seventy thousand years’. So, he would be saying, ‘Oh, if only we have obeyed Allah and obeyed the Rasool!’ [33:66]’’

قال: فيقرن معه حجر [عن يمينه‏]، و شيطان عن يساره، حجر كبريت من نار يشتعل في وجهه، و يخلق الله له سبعين جلدا، كل جلد غلظه أربعون ذراعا، [بذراع الملك الذي يعذبه، و] بين الجلد إلى الجلد [أربعون ذراعا، و بين الجلد إلى الجلد] حيات و عقارب من نار، و ديدان من نار

He^-asws said: ‘So he would be paired with a rock from his right and a devil from his left, a stone of sulphur from Fire burning in his face. And Allah^-azwj would have Created for him seventy (layers of) skin tightened for forty cubits, with the Angel Punishing him with one layer, and between one layer of skin and the other layer are forty cubits, and between the skin and the other skin are snakes and scorpions from Fire, and worms from Fire.

رأسه مثل الجبل العظيم، و فخذاه مثل جبل ورقان- و هو جبل بالمدينة- مشفره أطول من مشفر الفيل، فيسحبه سحبا، و أذناه عضوضان بينهما سرادق من نار تشتعل، قد أطلعت النار من دبره على فؤاده، فلا يبلغ دوين بنيانها حتى يبدل له سبعون سلسلة، للسلسلة سبعون ذراعا، ما بين الذراع إلى الذراع حلق، عدد قطر المطر، لو وضعت حلقة منها على جبال الأرض لأذابتها

Its head would be like the great mountain, and its thighs would be like mount Warqan – and it is a mountain at Al-Medina – its nose longer than the nose of the elephant. It would be exhaling clouds, and its two ears are long and narrow, between each of them would be a marquee from Fire. It would exhale fire from its behind on to his heart. So its affliction would not reach until they change for it the seventy chains, Then enchain him in a chain of seventy cubits, then insert him! [69:32]. In between one cubit and another would be rings the number of the drops of rain. If one of it were to be placed upon a mountain of the earth, it would melt it’.[60]

علي بن إبراهيم، في قوله: يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ، فإنها كناية عن الذين غصبوا آل محمد (عليهم السلام) حقهم يَقُولُونَ يا لَيْتَنا أَطَعْنَا اللَّهَ وَ أَطَعْنَا الرَّسُولَا يعني في أمير المؤمنين (عليه السلام)

Ali Bin Ibrahim –

Regarding His^-azwj Words: On the Day their faces would be turned back towards the Fire [33:66], so it is a metaphor about the ones who usurped the rights of the Progeny^-asws of Muhammad^-saww they would be saying, ‘Oh, if only we have obeyed Allah and obeyed the Rasool!’ [33:66] – meaning, regarding Amir Al-Momineen^-asws.

وَ قالُوا رَبَّنا إِنَّا أَطَعْنا سادَتَنا وَ كُبَراءَنا فَأَضَلُّونَا السَّبِيلَا و هما الرجلان، و السادة و الكبراء، هما أول من بدأ بظلمهم و غصبهم

And they shall say: ‘Our Lord! We obeyed our chiefs and our great ones, so they strayed us from the Way’ [33:67], and these are two men (Abu Bakr and Umar), and the leaders and great ones. These two are the first ones who began the injustices upon them^-asws, and usurping their^-asws rights’.

قال: قوله: فَأَضَلُّونَا السَّبِيلَا أي طريق الجنة، و السبيل: أمير المؤمنين (عليه السلام)، ثم يقولون: رَبَّنا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذابِ وَ الْعَنْهُمْ لَعْناً كَبِيراً

His^-azwj Words: so they strayed us from the Way’ [33:67] – i.e., the Way of the Paradise, and the Way is Amir Al-Momineen^-asws. Then they would be saying: Our Lord! Give them double of the Punishment and Curse them with a great Curse [33:68]’.[61]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَمَّا آمَنَ الْمُؤْمِنُونَ، وَ قَبِلَ وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ ع الْعَاقِلُونَ، وَ صَدَّ عَنْهَا الْمُعَانِدُونَ‏ وَ مِنَ النَّاسِ‏ يَا مُحَمَّدُ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً أَعْدَاءً يَجْعَلُونَهُمْ لِلَّهِ أَمْثَالًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ‏ يُحِبُّونَ تِلْكَ الْأَنْدَادَ مِنَ الْأَصْنَامِ كَحُبِّهِمْ لِلَّهِ‏ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ‏ مِنْ هَؤُلَاءِ الْمُتَّخِذِينَ الْأَنْدَادَ مَعَ اللَّهِ، لِأَنَّ الْمُؤْمِنِينَ يَرَوْنَ الرُّبُوبِيَّةَ لِلَّهِ وَحْدَهُ لَا يُشْرِكُونَ [بِهِ‏]

The Imam (Hassan Al Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said when the Momineen expressed belief and accepted the Wilayah of Muhammad^-saww and Ali^-asws, the intellectuals, and the enemies blocked from, And from the people – O Muhammad^-saww – there are ones who take rivals besides Allah – enemies, making the out to be resemblances of Allah^-azwj, They are loving them like the love for Allah – they are loving those rivals from the idols, like their love for Allah^-azwj, and those who are believing are more intense in love for Allah – than those takers of the rivals (objects of worship) with Allah^-azwj, because the Momineen are seeing the Lordship of Allah^-azwj Alone, not associating with Him^-azwj.

ثُمَّ قَالَ: يَا مُحَمَّدُ وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا بِاتِّخَاذِ الْأَصْنَامِ أَنْدَاداً- وَ اتِّخَاذِ الْكُفَّارِ وَ الْفُجَّارِ أَمْثَالًا لِمُحَمَّدٍ وَ عَلِيٍّ ع‏ إِذْ يَرَوْنَ الْعَذابَ‏ حِينَ يَرَوْنَ الْعَذَابَ الْوَاقِعَ بِهِمْ- لِكُفْرِهِمْ وَ عِنَادِهِمْ‏ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً يَعْلَمُونَ أَنَّ الْقُوَّةَ لِلَّهِ يُعَذِّبُ مَنْ يَشَاءُ، وَ يُكْرِمُ مَنْ يَشَاءُ، لَا قُوَّةَ لِلْكُفَّارِ يَمْتَنِعُونَ بِهَا مِنْ عَذَابِهِ‏ وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ‏ وَ يَعْلَمُونَ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏ لِمَنِ اتَّخَذَ الْأَنْدَادَ مَعَ اللَّهِ

Then He^-azwj Said: ‘O Muhammad^-saww! and if they could see, those who are being unjust, by the taking of the rivals (objects of worship), and the taking of the Kafirs and the immorals ones, resemblances to Muhammad^-saww and Ali^-asws, when they would be seeing the Punishment – when they would be seeing the Punishment occurring with them due to their Kufr and their enmity, that the Strength is for Allah in its entirety – they would be knowing that the Strength is for Allah^-azwj. He^-azwj can Punish whoever He^-azwj so Desires to, and He^-azwj can Honour whoever He^-azwj so Desires to, there is no strength for the Kafirs they can be preventing with it from His^-azwj Punishment, and that Allah is Severe of the Punishment [2:165], and they would be knowing that Allah^-azwj is Severe of the Punishment to the one who takes rivals (objects of worship) with Allah^-azwj.   

ثُمَّ قَالَ: إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا لَوْ رَأَى هَؤُلَاءِ الْكُفَّارُ الَّذِينَ اتَّخَذُوا الْأَنْدَادَ حِينَ تَبَرَّأَ الَّذِينَ اتُّبِعُوا الرُّؤَسَاءُ مِنَ الَّذِينَ اتَّبَعُوا الرَّعَايَا وَ الْأَتْبَاعَ‏ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ‏ فَنِيَتْ حِيَلُهُمْ، وَ لَا يَقْدِرُونَ عَلَى النَّجَاةِ مِنْ عَذَابِ اللَّهِ بِشَيْ‏ءٍ

Then He^-azwj Said: When those who were followed shall disavow – if they see, those Kafirs who were taking rivals (objects of worship), when the chiefs they followed, (start) disavowing, from those who followed (them) – the citizens and the followers, and the reasons are cut off with them – and their gimmicks perish, and they are not able upon the salvation from the Punishment of Allah^-azwj by anything.

وَ قالَ الَّذِينَ اتَّبَعُوا الْأَتْبَاعُ‏ لَوْ أَنَّ لَنا كَرَّةً يَتَمَنَّوْنَ لَوْ كَانَ لَهُمْ كَرَّةٌ: رَجْعَةٌ إِلَى الدُّنْيَا فَنَتَبَرَّأَ مِنْهُمْ‏ هُنَاكَ‏ كَما تَبَرَّؤُا مِنَّا هَاهُنَا

And those who followed shall say: – i.e. the followers, ‘If only there was a return for us – they would be wishing, if only these was a return for them, a return to the world, we would disavow from them – over there (in the world), just as they are disavowing from us – over here (in the Day of Judgment).

قَالَ اللَّهُ عَزَّ وَ جَلَّ: كَذلِكَ‏ [كَمَا] تَبَرَّأَ بَعْضُهُمْ مِنْ بَعْضٍ‏ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ‏ وَ ذَلِكَ أَنَّهُمْ عَمِلُوا فِي الدُّنْيَا لِغَيْرِ اللَّهِ، فَيَرَوْنَ أَعْمَالَ غَيْرِهِمُ الَّتِي كَانَتْ لِلَّهِ- قَدْ عَظَّمَ اللَّهُ ثَوَابَ أَهْلِهَا، وَ رَأَوْا أَعْمَالَ أَنْفُسِهِمْ لَا ثَوَابَ لَهَا إِذْ كَانَتْ لِغَيْرِ اللَّهِ، أَوْ كَانَتْ عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ بِهِ

Allah^-azwj Mighty and Majestic Says: Like that – just as they are disavowing from each other, Allah will Show their deeds to them as regrets upon them – and that is because they worked in the world for other than Allah^-azwj, so they are seeing the deeds of others which were for the Sake of Allah^-azwj, Allah^-azwj having Magnified the Rewards for its performers, and they would be seeing their own deeds as having not Rewards for it, when they were for other than Allah^-azwj, or their being upon an aspect other than what Allah^-azwj had Commanded with.

قَالَ اللَّهُ تَعَالَى‏ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ كَانَ عَذَابُهُمْ سَرْمَداً دَائِماً، وَ كَانَتْ ذُنُوبُهُمْ كُفْراً، لَا تَلْحَقُهُمْ شَفَاعَةُ نَبِيٍّ، وَ لَا وَصِيٍّ، وَ لَا خَيِّرٍ مِنْ خِيَارِ شِيعَتِهِمْ‏

Allah^-azwj the Exalted Said: and they will not be exiting from the Fire [2:167] – their Punishment would be perpetual, constant, and their sins were Kufr, not availing them of a intercession of a Prophet^-as, nor a successor^-as, nor a good one from the good ones of their^-as Shias.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ زَالَ عَنْ وَلَايَتِنَا، وَ خَالَفَ طَرِيقَتَنَا، وَ سَمَّى غَيْرَنَا بِأَسْمَائِنَا وَ أَسْمَاءِ خِيَارِ أَهْلِنَا- الَّذِي اخْتَارَهُ اللَّهُ لِلْقُيَّامِ بِدِينِهِ وَ دُنْيَاهُ، وَ لَقَّبَهُ بِأَلْقَابِنَا وَ هُوَ لِذَلِكَ يُلَقِّبُهُ مُعْتَقِداً، لَا يَحْمِلُهُ عَلَى ذَلِكَ تَقِيَّةُ خَوْفٍ، وَ لَا تَدْبِيرُ مَصْلَحَةِ دِينٍ، إِلَّا بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَانَ قَدِ اتَّخَذَهُ مِنْ دُونِ اللَّهِ وَلِيّاً، وَ حُشِرَ إِلَيْهِ الشَّيَاطِينُ الَّذِينَ كَانُوا يُغْوُونَهُ

Ali Bin Al Husayn^-asws said: ‘Rasool-Allah^-saww said: ‘There is none from a servant nor a maid who declines from our^-asws Wilayah, and opposes our^-asws ways, and names others with our^-asws names and the names of the best ones of our^-asws families whom Allah^-azwj has Chosen for the establishment of His^-azwj Religion, and entitle him with our^-asws titles, and he is a believer in entitling him for that, neither being carried upon that by dissimulation of fear, nor a plan for the betterment of Religion, except Allah^-azwj would Resurrect him on the Day of Judgment, and the ones who had taken him as a guardian from besides Allah^-azwj, and Assemble the Satans^-la towards him, those who used to stray him.

فَقَالَ [لَهُ‏]: يَا عَبْدِي أَ رَبّاً مَعِي، هَؤُلَاءِ كُنْتَ تَعْبُدُ وَ إِيَّاهُمْ كُنْتَ تَطْلُبُ فَمِنْهُمْ فَاطْلُبْ ثَوَابَ مَا كُنْتَ تَعْمَلُ، لَكَ مَعَهُمْ عِقَابُ أَجْرَائِكَ‏

So He^-azwj would Say to him: “O My^-azwj servant! Are they Lords along with Me^-azwj, those whom you used to worship? And they are the ones whom you used to seek? So (now), seek the rewards from them for what you used to perform. The result of your recompense is with them”.

ثُمَّ يَأْمُرُ اللَّهُ تَعَالَى أَنْ يُحْشَرَ الشِّيعَةُ الْمُوَالُونَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع مِمَّنْ كَانَ فِي تَقِيَّةٍ لَا يُظْهِرُ مَا يَعْتَقِدُهُ، وَ مِمَّنْ لَمْ يَكُنْ عَلَيْهِ تَقِيَّةٌ، وَ كَانَ يُظْهِرُ مَا يَعْتَقِدُهُ

Then Allah^-azwj the Exalted would Command and Assemble the Shias, the loyalists of Muhammad^-saww, and Ali^-asws, and their^-asws Progeny^-asws, from the ones who were in dissimulation, not (being able to) display what they believed it, and from the ones who did not happen to have dissimulation upon him, and he could display what he believed in.

فَيَقُولُ اللَّهُ تَعَالَى: انْظُرُوا حَسَنَاتِ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ فَضَاعِفُوهَا. قَالَ: فَيُضَاعِفُونَ‏ حَسَنَاتِهِمْ أَضْعَافاً مُضَاعَفَةً. ثُمَّ يَقُولُ اللَّهُ تَعَالَى: انْظُرُوا ذُنُوبَ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ. فَيَنْظُرُونَ: فَمِنْهُمْ مَنْ قَلَّتْ ذُنُوبُهُ- فَكَانَتْ مَغْمُورَةً فِي طَاعَاتِهِ، فَهَؤُلَاءِ السُّعَدَاءُ مَعَ الْأَوْلِيَاءِ وَ الْأَصْفِيَاءِ

So Allah^-azwj the Exalted would be Saying: “Look at the good deeds of the Shias of Muhammad^-saww and Ali^-asws, and multiply these!” So they would be multiplying their good deeds with multiples and multiples (manifold). Then Allah^-azwj the Exalted would be Saying: “Look at the sins of the Shias of Muhammad^-saww and Ali^-asws!’. So they would be looking – so the Blessed one would be the one with a few sins as he used to be immersed in His^-azwj obedience, and they are the fortunate ones, the friends, and the elites.

وَ مِنْهُمْ مَنْ كَثُرَتْ ذُنُوبُهُ وَ عَظُمَتْ، فَيَقُولُ اللَّهُ تَعَالَى: قَدِّمُوا الَّذِينَ كَانُوا لَا تَقِيَّةَ عَلَيْهِمْ- مِنْ أَوْلِيَاءِ مُحَمَّدٍ وَ عَلِيٍّ، فَيُقَدَّمُونَ

And from them would be one of numerous sins and grave ones. So Allah^-azwj would be Saying: “Bring forward those who had no dissimulation upon them, from the friends of Muhammad^-saww and Ali^-asws!” So they would be brought forward.

فَيَقُولُ اللَّهُ تَعَالَى: انْظُرُوا حَسَنَاتِ عِبَادِي هَؤُلَاءِ النُّصَّابِ الَّذِينَ اتَّخَذُوا الْأَنْدَادَ مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ وَ مِنْ دُونِ خُلَفَائِهِمْ، فَاجْعَلُوهَا لِهَؤُلَاءِ الْمُؤْمِنِينَ، لِمَا كَانَ‏ مِنِ اغْتِيَابِهِمْ‏ لَهُمْ بِوَقِيعَتِهِمْ فِيهِمْ، وَ قَصْدِهِمْ إِلَى أَذَاهُمْ فَيَفْعَلُونَ ذَلِكَ، فَتَصِيرُ حَسَنَاتُ النَّوَاصِبِ لِشِيعَتِنَا الَّذِينَ لَمْ يَكُنْ عَلَيْهِمْ تَقِيَّةٌ

Then Allah^-azwj the Exalted will be Saying: “Look at the good deeds of My^-azwj servants, these Nasibis, those who were taking rivals from besides Muhammad^-saww and Ali^-asws, from others as their Caliphs, so Make these (good deeds) to be for these Momineen, due to what was from their backbiting and their ploys regarding them, and their aiming to hurt them, so they were doing that!”. Thus the good deeds of the Nasibis would come to be for our^-asws Shias, who did not happen to have dissimulation upon them.

ثُمَّ يَقُولُ: انْظُرُوا إِلَى سَيِّئَاتِ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ، فَإِنْ بَقِيَتْ لَهُمْ عَلَى هَؤُلَاءِ النُّصَّابِ بِوَقِيعَتِهِمْ فِيهِمْ زِيَادَاتٌ، فَاحْمِلُوا عَلَى أُولَئِكَ النُّصَّابِ بِقَدْرِهَا مِنَ الذُّنُوبِ الَّتِي لِهَؤُلَاءِ الشِّيعَةِ. فَيُفْعَلُ ذَلِكَ

Then He^-azwj will be Saying: “Look at the sins of the Shias of Muhammad^-saww and Ali^-asws, so if there remains  (any sins) for them, Bring those Nasibis who were plotting regarding them increasingly, and load upon those Nasibis in accordance of the sins which are for these Shias!’. So they would do that.

ثُمَّ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: ائْتُوا بِالشِّيعَةِ الْمُتَّقِينَ لِخَوْفِ الْأَعْدَاءِ، فَافْعَلُوا فِي حَسَنَاتِهِمْ وَ سَيِّئَاتِهِمْ، وَ حَسَنَاتِ هَؤُلَاءِ النُّصَّابِ وَ سَيِّئَاتِهِمْ مَا فَعَلْتُمْ بِالْأَوَّلِينَ

Then Allah^-azwj Mighty and Majestic would be Saying: “Bring the Shias who used to fear the enemies, and deal with their good deeds and evil deeds, and the good deeds of those Nasibis and their evil deeds, what you did with the earlier ones!’.

فَيَقُولُ النَّوَاصِبُ: يَا رَبَّنَا- هَؤُلَاءِ كَانُوا مَعَنَا فِي مَشَاهِدِنَا حَاضِرِينَ، وَ بِأَقَاوِيلِنَا قَائِلِينَ، وَ لِمَذَاهِبِنَا مُعْتَقِدِينَ! فَيُقَالُ: كَلَّا وَ اللَّهِ يَا أَيُّهَا النُّصَّابُ مَا كَانُوا لِمَذَاهِبِكُمْ مُعْتَقِدِينَ، بَلْ كَانُوا بِقُلُوبِهِمْ لَكُمْ إِلَى اللَّهِ مُخَالِفِينَ، وَ إِنْ كَانُوا بِأَقْوَالِكُمْ قَائِلِينَ، وَ بِأَعْمَالِكُمْ عَامِلِينَ لِلتَّقِيَّةِ مِنْكُمْ مَعَاشِرَ الْكَافِرِينَ، قَدِ اعْتَدَدْنَا لَهُمْ بِأَقَاوِيلِهِمْ وَ أَفَاعِيلِهِمُ- اعْتِدَادَنَا بِأَقَاوِيلِ الْمُطِيعِينَ وَ أَفَاعِيلِ الْمُحْسِنِينَ، إِذْ كَانُوا بِأَمْرِنَا عَامِلِينَ

So the Nasibis would be saying, ‘O our Lord^-azwj! They used to be present with us in our gatherings, and they were saying with our words, and they believed in our doctrines!’. So it would be said: “Never! By Allah^-azwj, O you Nasibis! They were not believers in your doctrines, but their hearts were to Allah^-azwj, opposing to you, and even if they were saying with your words, and they were doing your deeds out of dissimulation from you, group of Kafirs! We^-azwj have counted these for them, by their statements and their deeds. We^-azwj have counted with the statements of the obedient ones and the deeds of the good doers, as they used to do these by Our^-azwj Command”.

قَالَ رَسُولُ اللَّهِ ص: فَعِنْدَ ذَلِكَ تَعْظُمُ حَسَرَاتُ النُّصَّابِ إِذَا رَأَوْا حَسَنَاتِهِمْ فِي مَوَازِينِ شِيعَتِنَا أَهْلَ الْبَيْتِ، وَ رَأَوْا سَيِّئَاتِ شِيعَتِنَا عَلَى ظُهُورِ مَعَاشِرِ النُّصَّابِ، وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ‏

Rasool-Allah^-azwj said: ‘So, during that, the regrets of the Nasibis would be immense, when they see their good deeds in the scales of our^-asws Shias of the People^-asws of the Household, and (when) they see the evil deeds of our^-asws Shias upon the backs of the group of Nasibis, and these are His^-azwj Words, Mighty and Majestic Like that, Allah will Show their deeds to them as regrets upon them [2:167]’’.^[62]

VERSE 69

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَىٰ فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا ۚ وَكَانَ عِنْدَ اللَّهِ وَجِيهًا {69}

O you those who believe! Do not become like those who hurt Musa. Allah Cleared him from what they said, and he had a high esteem in the Presence of Allah [33:69]

ثم‏ قال علي بن إبراهيم: و حدثني أبي، عن النضر بن سويد، عن صفوان، عن أبي بصير، عن أبي عبد الله (عليه السلام): «أن بني إسرائيل كانوا يقولون: ليس لموسى ما للرجال. فأنزل الله: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسى فَبَرَّأَهُ اللَّهُ مِمَّا قالُوا وَ كانَ عِنْدَ اللَّهِ وَجِيهاً

Then Ali Bin Ibrahim said, ‘And my father narrated to me, from Al-Nazar Bin Suweyd, from Safwaan, from Abu Baseer, who says:

‘Abu Abdullah^-asws has said: ‘The Children of Israel were saying, ‘There is not for Musa^-as what is for the men!’ So, Allah^-azwj Revealed: O you those who believe! Do not become like those who hurt Musa. Allah Cleared him from what they said, and he had a high esteem in the Presence of Allah [33:69]’.[63]

ثم‏ قال: أخبرنا الحسين بن محمد، عن المعلى بن محمد، عن أحمد بن النضر، عن محمد بن مروان، رفعه إليهم (عليهم السلام)، فقال: «يا أَيُّهَا الَّذِينَ آمَنُوا لا تؤذوا رسول الله في علي و الأئمة (عليهم السلام) كما آذَوْا مُوسى فَبَرَّأَهُ اللَّهُ مِمَّا قالُوا وَ كانَ عِنْدَ اللَّهِ وَجِيهاً

Then (Ali Bin Ibrahim) said, ‘Al-Husayn Bin Muhammad informed us, from Al-Moala Bin Muhammad, from Ahmad Bin Al-Nazar, from Muhammad Bin Marwaan,

‘Raising it to them^-asws, he^-asws said: ‘O you those who believe! [33:69] Do not hurt Rasool-Allah^-saww regarding Ali^-asws and the Imams^-asws just as Musa^-as was hurt, Allah Cleared him from what they said, and he had a high esteem in the Presence of Allah [33:69]’.[64]

VERSES 70 & 71

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا {70}

O you those who believe! Fear Allah and speak the correct speech [33:70]

يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا {71}

He will Correct your deeds for you and Forgive your sins for you. And one who obeys Allah and His Rasool, so he would be succeeding with a mighty success [33:71]

The altered Verse

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فِي وَلَايَةِ عَلِيٍّ وَ وَلَايَةِ الْأَئِمَّةِ مِنْ بَعْدِهِ فَقَدْ فازَ فَوْزاً عَظِيماً هَكَذَا نَزَلَتْ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And one who obeys Allah and His Rasool regarding the Wilayah of Ali and Wilayah of the Imams from after him, so he would be succeeding with a mighty success [33:71] – this is how it was Revealed’.[65]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) لِعَبَّادِ بْنِ كَثِيرٍ الْبَصْرِيِّ الصُّوفِيِّ وَيْحَكَ يَا عَبَّادُ غَرَّكَ أَنْ عَفَّ بَطْنُكَ وَ فَرْجُكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ قُولُوا قَوْلًا سَدِيداً يُصْلِحْ لَكُمْ أَعْمالَكُمْ اعْلَمْ أَنَّهُ لَا يَتَقَبَّلُ اللَّهُ مِنْكَ شَيْئاً حَتَّى تَقُولَ قَوْلًا عَدْلًا

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus who said:

Abu Abdullah^-asws said to Abbaad Bin Kaseer Al-Basry Al-Soufy: ‘Woe be unto you, O Abbad! You have been deceived yourself by (merely) abstaining from your stomach and your genitals. Allah^-azwj Mighty and Majestic has Said: O you those who believe! Fear Allah and speak the correct speech [33:70] He will Correct your deeds for you [33:71]. You must realise that Allah^-azwj will not Accept from you anything until you speak the truth and just word (do not only rely on the meditation but accept the truth, the Wilayah of Aaimah^-asws)’.[66]

VERSE 72

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا {72}

Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, but the human being bore it; he was unjust, ignorant [33:72]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ مِنْها وَ حَمَلَهَا الْإِنْسانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا قَالَ هِيَ وَلَايَةُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام )

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hakam Bin Miskeen, from Is’haq Bin Ammar, from a man,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Surely We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72]. He^-asws said: ‘It is the Wilayah of Amir Al-Momineen^-asws’.[67]

وعنه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني، قال: حدثنا علي بن إبراهيم، عن أبيه، عن‏ علي بن معبد، عن الحسين بن خالد، قال: سألت أبا الحسن علي بن موسى الرضا (عليهما السلام) عن قول الله عز و جل: إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها، الآية. فقال: «الأمانة: الولاية، من ادعاها بغير حق كفر

And from him, from Ahmad Bin Ziyad Bin Ja’far Al-Hamdany, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid who said,

‘I asked Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws about the Words of Allah^-azwj Mighty and Majestic: Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it [33:72] – the Verse, so he^-asws said: ‘The Trust – The Wilayah. The one who claims it without right, has committed Kufr’.[68]

حدثنا محمد بن الحسين عن الحكم بن مسكين عن اسحق بن عمار عن رجل عن جعفر بن محمد عليه السلام قال ان الله يقول انا عرضنا الامانة على السموات والأرض و الجبال فابين ان يحملنها واشفقن منها وحملها الانسان انه كان ظلوما جهولا قال هي ولاية على بن ابى طالب عليه السلام

Narrated to us Muhammad Bin Al-Husayn, from Al-Hakam Bin Miskeen, from Is’haq Bin Amaar, from a man who has said:

Ja’far^-asws Bin Muhammad^-asws regarding, Surely We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72]’, said: ‘This is Wilayah of Ali^-asws Bin Abu Talib^-asws.’[69]

ابن شهر آشوب: عن أبي بكر الشيرازي في (نزول القرآن في شأن علي (عليه السلام)، بالإسناد عن مقاتل، عن محمد بن الحنفية، عن أمير المؤمنين (عليه السلام)، في قوله تعالى: إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ. قال: «عرض الله أمانتي على السماوات السبع بالثواب و العقاب، فقلن: ربنا، لا نحملها بالثواب و العقاب، لكن نحملها بلا ثواب و لا عقاب

Ibn Shehr Ashub, from Abu Bakr Al-Sheyrazi in Nuzool Al-Quran Fi Sha’n Ali ^-asws, by the chain from Maqaatil, from Muhammad Bin Al-Hanafiyya,

From Amir Al-Momineen^-asws, regarding the Words of the Exalted: Surely We Presented the Entrustment to the skies, and the earth [33:72], said: ‘Allah^-azwj Presented my^-asws Trust to the seven skies with the Reward and the Punishment, so they said, ‘Our Lord^-azwj! We will not bear it with the Reward and the Punishment, but we will bear it without Reward and Punishment’.

و إن الله عرض أمانتي و ولايتي على الطيور، فأول من آمن بها: البزاة و القنابر، و أول من جحدها من الطيور: البوم و العنقاء، فلعنهما الله تعالى من بين الطيور، فأما البوم فلا تقدر أن تظهر بالنهار لبغض الطيور لها، و أما العنقاء، فغابت في البحار لا ترى

And Allah^-azwj Presented my^-asws Trust and my^-asws Wilayah to the birds, so the first one who believed in it were the hawks and the bluebirds, and the first ones of the birds who fought against it were the owls and the phoenix, so the Curses of Allah^-azwj the High are upon these two from the birds. So as for the owls, so it does not have the ability to appear during the day due to the hatred of the birds against it. And as for the phoenix, so it had disappeared in the sea and cannot be seen.

و إن الله عرض أمانتي على الأرض، فكل بقعة آمنت بولايتي و أمانتي جعلها الله طيبة مباركة زكية، و جعل نباتها و ثمرها حلوا عذبا، و جعل ماءها زلالا، و كل بقعة جحدت إمامتي  و أنكرت ولايتي جعلها سبخة، و جعل نباتها مرا علقما، و جعل ثمرها العوسج و الحنظل، و جعل ماءها ملحا أجاجا

And Allah^-azwj Presented my^-asws Trust to the earth, so every spot which believed in my^-asws Wilayah, and my^-asws Trust, Allah^-azwj Made it to be good, Blessed, and clean, and Made its vegetation, and its fruits as sweet and fresh, and Made its water to be clear. And every spot which fought against my^-asws Imamate, and rejected my^-asws Wilayah, He^-azwj Made it to be swampy, and Made its vegetation to be a myrrh plant, and Made its fruits to be thistles and the colocynth, and Made its water to be salty and bitter’.

ثم قال: وَ حَمَلَهَا الْإِنْسانُ يعني أمتك يا محمد، ولاية أمير المؤمنين و إمامته  بما فيها من الثواب و العقاب إِنَّهُ كانَ ظَلُوماً لنفسه جَهُولًا لأمر ربه، من لم يؤدها بحقها فهو ظلوم و غشوم

Then he^-asws said: ‘and the human being bore it [33:72] – meaning your^-saww community, O Muhammad^-saww, Wilayah of Amir-ul-Momineen^-asws and his^-asws Imamate along with what it contains from the Rewards and the Punishment, he was unjust, ignorant [33:72] -of the Command of his Lord^-azwj. The one who did not support it rightly, so he is unjust and unfair’.

و قال أمير المؤمنين (عليه السلام): «لا يحبني إلا مؤمن، و لا يبغضني إلا منافق و ولد حرام

And Amir-ul-Momineen^-asws said: ‘No one would love me^-asws except for a Momin, and no one would hate me^-asws except for a hypocrite, and one of unlawful birth’.[70]

ابن بابويه، قال: حدثنا أحمد بن محمد بن الهيثم العجلي (رضي الله عنه)، قال: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا أبو محمد بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر، قال

Ibn Babuwayh, from Ahmad Bin Muhammad Bin Al-Haysam Al-Ajaly, from Abu Al-Abbas Ahmad Bin Yahya Bin Zakariyya Al-Qataan, from Abu Muhammad Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahlool, from his father, from Muhammad Bin Sinan, from Al-Mufazzal Bin umar who said,

قال أبو عبد الله (عليه السلام): «إن الله تبارك و تعالى خلق الأرواح قبل الأجساد بألفي عام، فجعل أعلاها و أشرفها أرواح محمد، و علي، و فاطمة، و الحسن، و الحسين، و الأئمة بعدهم (صلوات الله عليهم)، فعرضها على السماوات، و الأرض، و الجبال، فغشيها نورهم

‘Abu Abdullah^-asws said: ‘Allah^-azwj Blessed and High Created the souls before the bodies by two thousand years. So, He^-azwj Made the highest of these and the noblest of these to be the souls of Muhammad^-saww, and Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws after them^-asws. So He^-azwj Presented these (souls) to the skies, and the earth, and the mountains, and they were overwhelmed by their^-asws Noor (Light)’.

فقال الله تبارك و تعالى للسماوات و الأرض و الجبال: هؤلاء أحبائي، و أوليائي، و حججي على خلقي، و أئمة بريتي، ما خلقت خلقا أحب إلي منهم، لهم و لمن تولاهم خلقت جنتي

Allah^-azwj Blessed and High Said to the skies, and the earth, and the mountains: ‘‘These^-asws are My^-azwj Beloved, and My^-azwj Guardians, and My^-azwj Divine Authorities upon My^-azwj creatures, and the Imams^-asws of My^-azwj created beings. I^-azwj have not Created a creation more Beloved to Me^-azwj than them^-asws. It is for them^-asws and the ones that love them^-asws that I^-azwj Created My^-azwj Paradise.

و لمن خالفهم و عاداهم خلقت ناري، فمن ادعى منزلتهم مني، و محلهم من عظمتي عذبته عذابا أليما لا أعذبه أحدا من العالمين، و جعلته مع المشركين في أسفل درك من ناري

And for the ones who oppose them^-asws, I^-azwj Created My^-azwj Fire. So the one who claims their^-asws status from Me^-azwj, and their Place from My^-azwj Greatness, I^-azwj will Punish him with such a grievous Punishment, that I^-azwj will not Punish anyone else from the Worlds, and Make him to be with the Polytheists in the lowest Level of My^-azwj Fire.

و من أقر بولايتهم، و لم يدع منزلتهم مني و مكانهم من عظمتي جعلته معهم في روضات جناتي، و كان لهم فيها ما يشاءون عندي، و أبحتهم كرامتي، و أحللتهم جواري، و شفعتهم في المذنبين من عبادي و إمائي

And the one who acknowledges with their^-asws Wilayah and does not claim their^-asws status from Me^-azwj, and their^-asws Position from My^-azwj Magnificence, I^-azwj shall Make him to be with them^-asws in the Gardens of My^-azwj Paradise, and there would be for them therein whatever they would desire with Me^-azwj. And, I^-azwj shall Endow them My^-azwj Benevolence, and Permit them My^-azwj vicinity, and allow their intercession regarding the sinners from My^-azwj servants and maids.

فولايتهم أمانة  عند خلقي، فأيكم يحملها بأثقالها، و يدعيها لنفسه دون خيرتي؟ فأبت السماوات و الأرض و الجبال أن يحملنها، و أشفقن من ادعاء منزلتها، و تمني محلها من عظمة ربها

Thus, their^-asws Wilayah is an entrustment with My^-azwj creatures, therefore which of you would bear it with its heaviness, and claim it for himself besides My^-azwj Chosen ones^-asws?” But the skies, and the earth, and the mountains refused to bear it, and feared from claiming its status, and wishing for its place from the Greatness of their Lord^-azwj.

فلما أسكن الله عز و جل آدم و زوجته الجنة، و قال لهما: وَ كُلا مِنْها رَغَداً حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ يعني شجرة الحنطة فَتَكُونا مِنَ الظَّالِمِينَ

When Allah^-azwj Mighty and Majestic Settled Adam^-as and his^-as wife in the Paradise, and He^-azwj Said to them^-as and eat from it a plenteous (food) wherever you wish, but do not approach this tree. Meaning the tree of wheat for then you would become of the unjust [2:35]’.

فنظرا إلى منزلة محمد، و علي، و فاطمة، و الحسن، و الحسين، و الأئمة بعدهم (صلوات الله عليهم)، فوجداها أشرف منازل الجنة، فقالا: يا ربنا، لمن هذه المنزلة؟ فقال الله جل جلاله: ارفعا رءوسكما إلى ساق عرشي. فرفعا رؤوسهما، فوجدا اسم محمد، و علي، و فاطمة، و الحسن، و الحسين، و الأئمة بعدهم (صلوات الله عليهم) مكتوبة على ساق العرش بنور من نور الجبار جل جلاله

They^-as looked at the status of Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws after them^-asws, and they^-as found them^-asws to be of the noblest status in the Paradise. So they^-as said: ‘O our^-as Lord^-azwj! For whom is this Status?’ So Allah^-azwj Majestic is His^-azwj Majesty, Said: ‘‘Raise your^-as heads towards the Leg of the Throne!’‘ So they^-as raised their^-as heads, and found the names of Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws after them^-asws, Inscribed upon the Leg of the Throne by a Light from the Light of the Compeller, Majestic is His^-azwj Majesty.

فقالا: يا ربنا، ما أكرم أهل هذه المنزلة عليك، و ما أحبهم إليك، و ما أشرفهم لديك؟ فقال الله جل جلاله: لولاهم ما خلقتكما، هؤلاء خزنة علمي، و امنائي على سري، إياكما أن تنظرا إليهم بعين الحسد، و تتمنيا منزلتهم عندي و محلهم من كرامتي، فتدخلا بذلك في نهيي و عصياني، فتكونا من الظالمين

They^-as said: ‘O our^-as Lord^-azwj! How (much) prestigious are the people of this status to You^-azwj, and how (much) Beloved they^-asws are to You^-azwj, and how (much) You^-azwj have Ennobled them^-asws?’ So Allah^-azwj Majestic is His^-azwj Majesty, Said: ‘‘Had it not been for them^-asws, I^-azwj would not have Created the two of you^-as. They^-asws are the Treasurers of My^-azwj Knowledge, and Trustees of My^-azwj Secrets. Beware of looking at them with the envious eye, and coveting their^-asws status with Me^-azwj, and their^-asws Places from My^-azwj Prestige, for the two of you^-as would enter into My^-azwj Prohibitions, and disobedience to Me^-azwj. For then you would become of the unjust’.

قالا: ربنا، و من الظالمون؟ قال: المدعون منزلتهم بغير حق. قالا: ربنا، فأرنا منازل ظالميهم في نارك، حتى نراها كما رأينا منزلتهم في جنتك

They^-as said: ‘Our^-as Lord^-azwj! And who are the unjust ones?’ He^-azwj Said: ‘‘The claimants of their^-asws statuses without right’. They^-as said: ‘Our^-as Lord^-azwj! Show to us^-as the status of the ones who are unjust to them^-asws, in Your^-azwj Fire, until we^-as see it just as we^-as are seeing their^-asws status in Your^-azwj Paradise’.

فأمر الله تبارك و تعالى النار فأبرزت جميع ما فيها من ألوان النكال و العذاب، و قال عز و جل: مكان الظالمين‏ لهم، المدعين لمنزلتهم في أسفل درك منها، كلما أرادوا أن يخرجوا منها أعيدوا فيها، و كلما نضجت جلودهم بدلوا سواها ليذوقوا العذاب

Allah^-azwj Blessed and High Commanded the Fire, so it highlighted all of what was in it from the types of Tortures and Punishments. And the Mighty and Majestic Said: ‘‘The place for those who are unjust to them^-asws, the claimants for their^-asws status, is in the lowest Level from it. Every time they intend to exit from it, they would be returned to be in it. And every time their skins peel off, it would be replaced by a new one for tasting the Punishment.

يا آدم، و يا حواء، لا تنظرا إلى أنواري و حججي بعين الحسد فاهبطكما من جواري، و أحل بكما هواني

O Adam^-as, and O Hawwa^-as! Do not look at My^-azwj Lights, and My^-azwj Divine Authorities with the envious eye, for I^-azwj will Cause the two of you^-as to descend from My^-azwj Nearness, and Permit for the two of you^-as, the disgrace from Me^-azwj’‘.

فوسوس لهما الشيطان ليبدي لهما ما ووري عنهما من سوآتهما، و قال: ما نهاكما ربكما عن هذه الشجرة إلا أن تكونا ملكين، أو تكونا من الخالدين، و قاسمهما إني لكما لمن الناصحين، فدلاهما بغرور، و حملهما على تمني منزلتهم، فنظرا إليهم بعين الحسد

But the Satan^-la whispered to the two of them^-as, to show to them^-as what was hidden to them^-as from their^-as private parts, and said: Your Lord has not forbidden you this tree except that you may not both become two Angels or that you may (not) become of the immortals [7:20]. And he^-la swore to both of them^-as that he^-la was from the (sincere) advisers to both of them^-as. So he^-la indicated to both of them^-as by deception, and carried them^-as upon the wishing for their^-asws status. So they^-as looked towards them^-asws with the envious eye.

فخذلا حتى أكلا من شجرة الحنطة، فعاد مكان ما أكلا شعيرا- فأصل الحنطة كلها مما لم يأكلاه، و أصل الشعير كله مما عاد مكان ما أكلاه

They^-as betrayed to the extent that they^-as ate from the wheat tree, so it returned the place of what they^-as ate from the barley – and the original wheat, all of it was from what they^-as did not eat, and the original barley, all of it was from what was in place what they^-as did eat.

فلما أكلا من الشجرة طار الحلي و الحلل عن أجسادهما، و بقيا عريانين وَ طَفِقا يَخْصِفانِ عَلَيْهِما مِنْ وَرَقِ الْجَنَّةِ وَ ناداهُما رَبُّهُما أَ لَمْ أَنْهَكُما عَنْ تِلْكُمَا الشَّجَرَةِ وَ أَقُلْ لَكُما إِنَّ الشَّيْطانَ لَكُما عَدُوٌّ مُبِينٌ قالا رَبَّنا ظَلَمْنا أَنْفُسَنا وَ إِنْ لَمْ تَغْفِرْ لَنا وَ تَرْحَمْنا لَنَكُونَنَّ مِنَ الْخاسِرِينَ قالَ اهْبِطُوا  من جواري، فلا يجاورني في جنتي من يعصيني، فاهبطا موكولين إلى أنفسهما في طلب المعاش

When they^-as ate from the tree, their ornaments and their^-as clothes flew away from their^-as bodies, and they^-as remained naked – their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Lord called out to them: Did I not forbid you both from that tree and say to you that the Shaitan is your open enemy? [7:22]. They said: Our Lord! We have been unjust to ourselves, and if You do not Forgive us, and have Mercy upon us, we shall certainly be of the losers [7:23]. He said: Go down [7:24] – from My^-azwj Nearness, for I^-azwj do not Permit in My^-azwj Paradise, the one who disobeys Me^-azwj’‘. So, the two of them^-as got down, with the assignment upon themselves^-as for the seeking of the livelihood.

فلما أراد الله عز و جل أن يتوب عليهما جاءهما جبرئيل (عليه السلام)، فقال لهما: إنكما إنما ظلمتما أنفسكما بتمني منزلة من فضل عليكما، فجزاؤكما ما قد عوقبتما به من الهبوط من جوار الله عز و جل إلى أرضه، فاسألا ربكما بحق هذه الأسماء التي رأيتموها على ساق العرش، حتى يتوب عليكما

When Allah^-azwj Mighty and Majestic Intended to Turn to them^-as, Jibraeel^-as came to the two of them^-as, and he^-as said: ‘But rather, the two of you^-as have been unjust to yourselves^-as by wishing for the status of the ones^-asws who are better than you^-as. Thus, your^-as recompense with what the two of you^-as have been Punished by, is the descent from the Nearness of Allah^-azwj Mighty and Majestic to His^-azwj earth. Therefore, ask your^-as Lord^-azwj for the sake of these names which the two of you^-as saw upon the Leg of the Throne, until He^-azwj Turns to both of you^-as Mercifully.

فقالا: اللهم، إنا نسألك بحق الأكرمين عليك: محمد، و علي، و فاطمة، و الحسن، و الحسين، و الأئمة (عليهم السلام) إلا تبت علينا، و رحمتنا. فتاب الله عليهما، إنه هو التواب الرحيم

They both^-as said: ‘Our Allah^-azwj! We^-as ask You^-azwj for the sake of the ones^-asws Prestigious to You^-azwj – Muhammad^-saww, and Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws to Turn towards us^-as, and be Merciful to us^-as’. So, Allah^-azwj Turned towards the two of them^-as, for He^-azwj is the Oft-Turning, the Merciful’.

فلم يزل أنبياء الله بعد ذلك يحفظون هذه الأمانة، و يخبرون بها أوصياءهم، و المخلصين من أممهم فيأبون حملها، و يشفقون من ادعائها، و حملها الإنسان الذي قد عرف، فأصل كل ظلم منه إلى يوم القيامة، و ذلك قول الله عز و جل: إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ مِنْها وَ حَمَلَهَا الْإِنْسانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا

So, after that, the Prophets^-as never ceased to preserve these trusts, and they^-as were informing their^-as successors^-as about it. And the sincere ones from their^-as communities refused to bear it, and were fearful from their enemies, and it was borne by the humans who understood, so it is the origin of every injustice coming from it up to the Day of Judgement. And these are the Words of Allah^-azwj Mighty and Majestic: Surely We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72]’.[71]

حدثنا العباس بن معروف عن سعدان بن مسلم عن صباح المزني عن الحرث بن حصيره عن حبة العرنى قال قال امير المؤمنين عليه السلام ان الله عرض ولايتى على اهل السموات وعلى اهل الارض اقر بها من اقر وانكرها من انكر انكرها يونس فحبسه الله في بطن الحوت حتى اقر بها

Narrated to us Al-Abbas Bin Ma’rouf, from Sa’daan Bin Muslim, from Sabaah Al-Mazany, from Al-Hars Bin Haseera, from Habt Al-Arny who said,

‘Amir-Al-Momineen^-asws said: ‘Allah^-azwj Presented my^-asws Wilayah to the inhabitants of the heavens and the inhabitants of the Earth. It was accepted by the ones who accepted and denied by the ones who denied. (When) Yunus^-as denied it, Allah^-azwj Imprisoned him^-as in the belly of the fish until he^-as accepted it.’[72]

VERSE 73

لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {73}

So, Allah will Punish the hypocritical men and the hypocritical women and the polytheist men and the polytheist women, and Allah will Turn (mercifully) to the Momineen and the Mominaat, and Allah was always Forgiving, Merciful [33:73]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ ذُنُوبُ الْمُؤْمِنِ إِذَا تَابَ مِنْهَا مَغْفُورَةٌ لَهُ فَلْيَعْمَلِ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ بَعْدَ التَّوْبَةِ وَ الْمَغْفِرَةِ أَمَا وَ اللَّهِ إِنَّهَا لَيْسَتْ إِلَّا لِأَهْلِ الْإِيمَانِ

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ibn Mahboub, Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘O Muhammad Bin Muslim! The sins of the Momin when he repents from these, are Forgiven for him, so let the Momin do (good deeds) to what he can resume after the repentance and the Forgiveness. But, by Allah^-azwj! It is not for anyone except for the people of Emān’.

قُلْتُ فَإِنْ عَادَ بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ وَ عَادَ فِي التَّوْبَةِ فَقَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ أَ تَرَى الْعَبْدَ الْمُؤْمِنَ يَنْدَمُ عَلَى ذَنْبِهِ وَ يَسْتَغْفِرُ مِنْهُ وَ يَتُوبُ ثُمَّ لَا يَقْبَلُ اللَّهُ تَوْبَتَهُ

I said, ‘Supposing if he repeats after the repentance and the Forgiveness from the sins, and repeats in the repentance?’ So he^-asws said: ‘O Muhammad Bin Muslim! Do you see that Momin servant regretting upon his sin and seeking Forgiveness from it and repenting, then Allah^-azwj does not Accept his repentance?’

قُلْتُ فَإِنَّهُ فَعَلَ ذَلِكَ مِرَاراً يُذْنِبُ ثُمَّ يَتُوبُ وَ يَسْتَغْفِرُ اللَّهَ فَقَالَ كُلَّمَا عَادَ الْمُؤْمِنُ بِالِاسْتِغْفَارِ وَ التَّوْبَةِ عَادَ اللَّهُ عَلَيْهِ بِالْمَغْفِرَةِ وَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَقْبَلُ التَّوْبَةَ وَ يَعْفُو عَنِ السَّيِّئَاتِ فَإِيَّاكَ أَنْ تُقَنِّطَ الْمُؤْمِنِينَ مِنْ رَحْمَةِ اللَّهِ

I said, ‘Supposing he does that repeatedly, sinning then repenting and seeking Forgiveness of Allah^-azwj?’ So he^-asws said: ‘Every time the Momin repeats with the seeking of the Forgiveness and the repentance, Allah^-azwj Repeats upon him with the Forgiveness, and that Allah^-azwj is Most-Forgiving, the Merciful. He^-azwj Accepts the repentance and Forgives the evil deeds. So the Momineen should beware from despairing from the Mercy of Allah^-azwj’.[73]

وعن أبي عبد الله عليه السلام قال: أول ما يتحف به المؤمن في قبره أن يغفر لمن تبع جنازته

And from Abu Abdullah^-asws having said: ‘The first of what the Momin would be Gifted with in his grave is that there would be Forgiveness for the ones who followed his funeral’.[74]

Appendix: for Verses 33:

Wives of Rasool-Allah^-saww

و عنه: بإسناده عن عاصم بن حميد، عن أبي بصير، و غيره، في تسمية نساء النبي (صلى الله عليه و آله)، و نسبهن، و صفتهن: عائشة، و حفصة، و ام حبيب بنت أبي سفيان بن حرب، و زينب بنت جحش، و سودة بنت زمعة، و ميمونة بنت الحارث، و صفية بنت حيي بن أخطب، و ام سلمة بنت أبي أمية، و جويرية بنت الحارث

And from him, by his chain from Aasim Bin Hameed, from Abu Baseer, and someone else,

‘Regarding the names of the Wives of the Prophet^-saww, and their lineages, and their description – Ayesha, and Hafsa, and Umm Habeeba daughter of Abu Sufyan Bin harb, and Zaynab Bint Jahsh, and Sowdat daughter of Zama’at, and Maymouna daughter of Al-haaris, and Safiiyya daughter of Hayy Bin Akhtab, and Umm Salma daughter of Abu Amiya, and Juweyriyya daughter of Al-Haaris.

و كانت عائشة من تيم، و حفصة من عدي، و ام سلمة من بني مخزوم، و سودة من بني أسد بن عبد العزى، و زينب بنت جحش من بني أسد، و عدادها من بني امية، و ام حبيب بنت أبي سفيان من بني امية، و ميمونة بنت الحارث من بني هلال، و صفية بنت حيي بن أخطب من بني إسرائيل

And Ayesha was from (the Clan of) Taym, and Hafsa from (Clan of) Udayy, and Umm Salma from Clan of Makhzoum, and Sowdat from Clan of Asad Bin Abdul Uzza, and Zaynab Bint Jahsh from Clan of Asad. And their number from the Clan of Umayya – Umm Habeeba daughter of Abu Sufyan from Clan of Umayya, and Maymouna daughter of Al-Haaris from Clan of Hilal, and Safiyya daughter of Hayy Bin Akhtab from Clan of Israeel.

و مات (صلى الله عليه و آله) عن تسع نساء، و كانت له سواهن: التي وهبت نفسها للنبي (صلى الله عليه و آله)، و خديجة بنت‏ خويلد ام ولده، و زينب بنت أبي الجوزاء التي جذمت، و الكندية

And he^-saww passed away (leaving behind) nine wives, and there were others who had endowed themselves to the Prophet^-saww – Khadeeja^-asws daughter of Khuwaylid the mother of his^-saww children, and Zaynab Bin Abu Al-Jowza who suffered from vitiligo, and Al-Kindiya’.[75]

ابن بابويه، قال: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني (رضي الله عنه)، قال: حدثنا الحسن ابن علي بن الحسين السكري، قال: حدثنا محمد بن زكرياء الجوهري، عن جعفر بن محمد بن عمارة، عن أبيه، عن أبي عبد الله جعفر بن محمد الصادق (عليه السلام)، قال: «تزوج رسول الله (صلى الله عليه و آله) بخمس عشرة امرأة، و دخل بثلاث عشرة منهن، و قبض عن تسع، فأما اللتان لم يدخل بهما: فعمرة، و الشنباء

Ibn Babuwayh, from Muhammad Bin Ibrahim Bin Is’haq Al-Talaqany, from Al-Hassan Ibn Ali Bin Al-Husayn Al-Askary, from Muhammad Bin Zakariyya Al-Jowhary, from Ja’far Bin Muhammad Bin Amaarat, from his father,

‘Abu Abdullah Ja’far^-asws Bin Muhammad Al-Sadiq^-asws has said: ‘Rasool-Allah^-saww was married to fifteen women, and lived with thirteen of them, and passed away (leaving behind) nine. So as for the two whom he^-saww did not take into harem – Amrat, and Al-Shanba’a.

و أما الثلاث عشرة اللاتي دخل بهن: فأولهن خديجة بنت خويلد، ثم سودة بنت زمعة، ثم ام سلمة، و اسمها: هند بنت أبي أمية، ثم ام عبد الله عائشة بنت أبي بكر، ثم حفصة بنت عمر، ثم زينب بنت خزيمة بن الحارث ام المساكين، ثم زينب بنت جحش، ثم ام حبيب رملة بنت أبي سفيان، ثم ميمونة بنت الحارث، ثم زينب بنت عميس، ثم جويرية بنت الحارث، ثم صفية بنت حيي بن أخطب

And as for the thirteen whom he^-saww took into harem – So the first of them was Khadeeja^-asws daughter of Khuwaylid, then Sowdat daughter of Zam’at, then Umm Salma^-as and her^-as name was Hind daughter of Abu Amiya, then Umm Abdullah Ayesha daughter of Abu Bakr, then Hafsa daughter of Umar, then Zaynab daughter of Khuzayma Bin Al-Haaris Umm Al-Masakeen, then Zaynab daughter of Jahsh, then Umm Habeeba Ramla daughter of Abu Sufyan, then Maymouna daughter of Al-Haaris, then Zaynab daughter of Umeys, then Juweyriya daughter of Al-haaris, then Safiyya daughter of Hayy Bin Akhtab.

و التي وهبت نفسها للنبي (صلى الله عليه و آله) خولة بنت حكيم السلمي، و كانت له سريتان  يقسم لهما مع أزواجه: مارية القبطية، و ريحانة الخندقية

And the one who had endowed herself to the Prophet^-saww – Khowlat daughter of Hakeem Al-Salmy. And there were for him^-saww two mattresses which he^-saww distributed between his^-saww wives – Mariah the Coptic and Rayhanna Al-Khandiqiyya.

و التسع اللاتي قبض عنهن: عائشة، و حفصة، و ام سلمة، و زينب بنت جحش، و ميمونة بنت الحارث، و ام حبيب بنت أبي سفيان، و صفية بنت حيي بن أخطب، و جويرية بنت الحارث، و سودة بنت زمعة، و أفضلهن: خديجة بنت خويلد، ثم أم سلمة بنت أبي امية، ثم جويرية بنت الحارث

And the nine which he^-saww left behind, having passed away – Ayesha, and Hafsa, and Umm Salma^-as, and Zaynab Bint Jahsh, and Maymouna daughter of Al-haaris, and Umm Habeeba daughter of Abu Sufyan, and Safiyya daughter of Hayy Bin Akhtab, and Juweyriyya daughter of Al-Haaris, and Sowdat daughter of Zam’at. And the highest of them – Khadeeja^-asws daughter of Khuwaylid, then Umm Salma^-as daughter of Abu Amiya, then Juweyriyya daughter of Al-Haaris’. [76]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ خَطَبَ النَّبِيُّ ( صلى الله عليه وآله ) أُمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي مُصَابَةٌ فِي حَجْرِي أَيْتَامٌ وَ لَا يَصْلُحُ لَكَ إِلَّا امْرَأَةٌ فَارِغَةٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا رَكِبَ الْإِبِلَ مِثْلُ نِسَاءِ قُرَيْشٍ أَحْنَاهُ عَلَى وَلَدٍ وَ لَا أَرْعَى عَلَى زَوْجٍ فِي ذَاتِ يَدَيْهِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Rasool-Allah^-saww proposed (for marriage) Umm Hany daughter of Abu Talib^-asws, so she said, ‘O Rasool-Allah^-saww! I am (a widow) with orphans in my lap, and (a woman) would not be correct for you^-asws except a woman who is free (of children)’. So Rasool-Allah^-saww said: ‘None have ridden the camel like the women of Quraysh, being compassionate upon children and not looking at her husband in what is in his hands’.[77]

Role of Aysha in the Incident at the burial of Al-Hassan^-asws Bin Ali^-asws

قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ سَلَّامٍ الْكُوفِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْوَاسِطِيُّ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ صَالِحٍ وَ مُحَمَّدُ بْنُ الصَّلْتِ قَالَ: حَدَّثَنَا عُمَرُ بْنُ يُونُسَ الْيَمَانِيُّ عَنِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ

He said, ‘It was narrated to us by Al Hassan Bin Ali Bin Umar son of Ali Bin Al Husayn Bin Ali Bin Abu Talib^-asws, saying, ‘It was narrated to me by Muhammad Bin Sallam Al Kufy, from Ahmad Bin Muhammad Al Wasity, from Muhammad Bin Salih and Muhammad Bin Al Salt, from Umar Bin Yunus Al Yamany, from Al Kalby, from Abu Salih, from Ibn Abbas who said,

دَخَلَ الْحُسَيْنُ بْنُ عَلِيٍّ عَلَى أَخِيهِ الْحَسَنِ بْنِ عَلِيٍّ ع فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ فَقَالَ لَهُ كَيْفَ تَجِدُكَ يَا أَخِي؟ قَالَ أَجِدُنِي أَوَّلَ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ وَ آخِرَ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا وَ أَعْلَمُ أَنِّي لَا أَسْبَقُ أَجَلِي وَ أَنِّي وَارِدٌ عَلَى أَبِي وَ جَدِّي ع عَلَى كُرْهٍ مِنِّي لِفِرَاقِكَ وَ فِرَاقِ إِخْوَتِكَ وَ فِرَاقِ الْأَحِبَّةِ

‘Al-Husayn^-asws Bin Ali^-asws went over to his^-asws brother^-asws Al-Hassan^-asws Bin Ali^-asws during the illness in which he^-asws passed away, and he^-asws said to him^-asws: ‘How do you^-asws feel, O my^-asws brother^-asws?’ He^-asws said: ‘I^-asws find myself^-asws to be in the first day from the days of the Hereafter and the last day from days of the world, and I^-asws know that I^-asws cannot precede my^-asws (Ordained) term, and I^-asws would be returning to my^-asws father^-asws and my^-asws grandfather^-saww, upon the dislike from me^-saww of your^-asws separation, and separation of your^-asws brothers, and separation of the loved ones.

وَ أَسْتَغْفِرُ اللَّهَ مِنْ مَقَالَتِي وَ أَتُوبُ إِلَيْهِ بَلْ عَلَى مَحَبَّةٍ مِنِّي لِلِقَاءِ رَسُولِ اللَّهِ وَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِمَا الصَّلَاةُ وَ السَّلَامُ وَ أُمِّي فَاطِمَةَ وَ حَمْزَةَ وَ جَعْفَرٍ وَ فِيَّ اللَّهُ عَزَّ وَ جَلَّ خَلَفٌ مِنْ كُلِّ هَالِكٍ وَ عَزَاءٌ مِنْ كُلِّ مُصِيبَةٍ وَ دَرَكٌ مِنْ كُلِّ مَا فَاتَ

And I^-asws seek Forgiveness of Allah^-azwj from my^-asws speech and I^-asws repent to Him^-azwj. But upon love from me^-asws is the meeting with Rasool-Allah^-saww and Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, may the Salawat be upon them^-asws and the greetings, and (meeting) my^-asws mother^-asws Fatima^-asws, and Hamza^-asws, and Ja’far^-asws. And for me^-asws Allah^-azwj Mighty and Majestic is a Backer from every destroyer, and a consoling from every difficulty, and coming across from every this what is missed.

رَأَيْتَ يَا أَخِي كَبِدِي آنِفاً فِي الطَّشْتِ وَ لَقَدْ عَرَفْتَ‏ مَنْ دَهَانِي وَ مِنْ أَيْنَ أُتِيتُ فَمَا أَنْتَ صَانِعٌ بِهِ يَا أَخِي قَالَ الْحُسَيْنُ ع أَقْتُلُهُ وَ اللَّهِ قَالَ: قَالَ فَوَ اللَّهِ لَا أُخْبِرُكَ بِهِ أَبَداً حَتَّى أَلْقَى رَسُولَ اللَّهِ ص وَ لَكِنِ اكْتُبْ يَا أَخِي

My^-asws brother^-asws! I^-asws just saw my^-asws liver in the tray and have recognised the one who has deceived me^-asws, and from where you^-asws are coming, so what would you^-asws do with him, O my^-asws brother^-asws?’ Al-Husayn^-asws said: ‘I^-asws will kill him, by Allah^-azwj!’. He^-asws said: ‘By Allah^-azwj! I^-asws will not inform you^-asws of him, ever, until I^-asws meet Rasool-Allah^-saww. But, write, O my^-asws brother^-asws : –

هَذَا مَا أَوْصَى بِهِ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَى أَخِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ أَوْصَى إِلَيْهِ أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّهُ يَعْبُدُهُ حَقَّ عِبَادَتِهِ لَا شَرِيكَ لَهُ فِي الْمُلْكِ وَ لَا وَلِيَّ لَهُ مِنَ الذُّلِّ وَ أَنَّهُ‏ خَلَقَ كُلَّ شَيْ‏ءٍ فَقَدَّرَهُ تَقْدِيراً وَ أَنَّهُ أَوْلَى مَنْ عُبِدَ وَ أَحَقُّ مَنْ حُمِدَ مَنْ أَطَاعَهُ رَشَدَ وَ مَنْ عَصَاهُ غَوَى وَ مَنْ تَابَ إِلَيْهِ اهْتَدَى

‘This is what Al-Hassan^-asws Bin Ali^-asws bequeaths to his^-asws brother^-asws Al-Husayn^-asws Bin Ali^-asws. He^-asws bequeaths to him^-asws that he^-asws testifies that there is no god Except Allah^-azwj Alone, there being no associates for Him^-azwj, and he^-asws worships Him^-azwj with the right of His^-azwj worship. There is no associate for Him^-azwj in the Kingdom, nor is there a guardian for Him^-azwj from the Disgrace, and that He^-azwj Created everything, so He^-azwj Determined it with a Determination, and that He^-azwj is the most entitled One to be worshipped, and the most rightful One to be praised. The one who obeys Him^-azwj is Guided and the one who disobeys Him^-azwj is lost, and the one who repents to Him^-azwj is Guided.

فَإِنِّي أُوصِيكَ يَا حُسَيْنُ بِمَنْ خَلَّفْتُ مِنْ أَهْلِي وَ وُلْدِي وَ أَهْلِ بَيْتِكَ أَنْ تَصْفَحَ عَنْ مُسِيئِهِمْ وَ تَقْبَلَ مِنْ مُحْسِنِهِمْ وَ تَكُونَ لَهُمْ خَلَفاً وَ وَالِداً وَ أَنْ تَدْفِنَنِي مَعَ رَسُولِ اللَّهِ فَإِنِّي أَحَقُّ بِهِ وَ بِبَيْتِهِ مِمَّنْ أُدْخِلَ بَيْتَهُ بِغَيْرِ إِذْنِهِ وَ لَا كِتَابٍ جَاءَهُمْ مِنْ بَعْدِهِ

I^-asws hereby bequeath you^-asws O Husayn^-asws, with the ones I^-asws leave behind from my^-asws family members and my^-asws children, and your^-asws family members, that you^-asws will excuse their offences and accept from their favours, and you^-asws would become a replacement for them and a father, and that you^-asws will bury me^-asws along with Rasool-Allah^-saww, for I^-asws am most rightful with it, and with his^-saww house, than the ones who entered into his^-saww house without his^-saww permission, and no Book has come to them from after him^-saww.

قَالَ اللَّهُ تَعَالَى فِيمَا أَنْزَلَهُ عَلَى نَبِيِّهِ فِي كِتَابِهِ‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ‏ فَوَ اللَّهِ مَا أُذِنَ فِي الدُّخُولِ عَلَيْهِ فِي حَيَاتِهِ وَ لَا جَاءَهُمُ الْإِذْنُ فِي ذَلِكَ مِنْ بَعْدِ وَفَاتِهِ وَ نَحْنُ مَأْذُونُونَ فِي التَّصَرُّفِ فِيمَا وَرِثْنَاهُ مِنْ بَعْدِهِ

Allah^-azwj the Exalted Said among what He^-azwj Revealed unto His^-azwj Prophet^-saww in His^-azwj Book: O you those who believe! Do not enter the houses of the Prophet unless there is permission for you [33:53]. So, by Allah^-azwj, he^-saww did not permit regarding the entering into it during his^-saww lifetime nor has there come to them the permission with regards to that from after his^-saww passing away, and we^-asws are the permitted ones regarding the disposition in what we^-asws inherited it from after him^-saww’.

فَإِنْ أَبَتْ عَلَيْكَ الِامْرَأَةُ فَأَنْشُدُكَ بِالْقَرَابَةِ الَّتِي قَرَّبَ اللَّهَ عَزَّ وَ جَلَّ مِنَّا وَ الرَّحِمِ الْمَاسَّةِ مِنْ رَسُولِ اللَّهِ أَنْ لَا تُرِيقَ فِيَّ مِحْجَمَةَ دَمٍ حَتَّى نَلْقَى رَسُولَ اللَّهِ ص فَنَخْتَصِمُ إِلَيْهِ وَ نُخْبِرُهُ بِمَا كَانَ مِنَ النَّاسِ إِلَيْنَا بَعْدَهُ ثُمَّ قُبِضَ ع

But if the woman (Ayesha) refuses upon you^-asws, and Adjures you^-asws by the close relationship which Rasool-Allah^-saww is close from us^-asws, and the aching womb from Rasool-Allah^-saww, that you^-asws will not spill the blood during the reluctance until we^-asws meet Rasool-Allah^-saww, so we^-asws shall be disputing to him^-saww and we^-asws shall inform him^-saww with what occurred from the people to us^-asws after him^-saww’. Then he^-asws passed away.

قَالَ ابْنُ عَبَّاسٍ فَدَعَانِي الْحُسَيْنُ ع وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ فَقَالَ اغْسِلُوا ابْنَ عَمِّكُمْ فَغَسَّلْنَاهُ وَ حَنَّطْنَاهُ وَ أَلْبَسْنَاهُ وَ أَكْفَنَّاهُ ثُمَّ خَرَجْنَا بِهِ حَتَّى صَلَّيْنَا عَلَيْهِ فِي الْمَسْجِدِ وَ أَنَّ الْحُسَيْنَ أَمَرَ أَنْ يُفْتَحَ الْبَيْتُ

Ibn Abbas said, ‘So Al-Husayn^-asws called me, and Abdullah Bin Ja’far, and Ali Bin Abdullah Bin Al-Abbas, and he^-asws said: ‘Wash (for funeral) the son^-asws of your uncle^-asws’. So we washed him^-asws and embalmed him^-asws, and clothed him^-asws and enshrouded him^-asws. Then we came out with him^-asws until we prayed Salat over him^-asws in the Masjid, and Al-Husayn^-asws ordered that the house (of Rasool-Allah^-saww) be opened.

فَحَالَ دُونَ ذَلِكَ مَرْوَانُ بْنُ الْحَكَمِ وَ آلُ أَبِي سُفْيَانَ وَ مَنْ حَضَرَ هُنَاكَ مِنْ وُلْدِ عُثْمَانَ بْنِ عَفَّانَ وَ قَالُوا يُدْفَنُ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ الشَّهِيدُ ظُلْماً بِالْبَقِيعِ بِشَرِّ مَكَانٍ وَ يُدْفَنُ الْحَسَنُ مَعَ رَسُولِ اللَّهِ لَا يَكُونُ ذَلِكَ أَبَداً حَتَّى تُكْسَرَ السُّيُوفُ بَيْنَنَا وَ تَنْقَصِفَ الرِّمَاحُ وَ يَنْفَدَ النَّبْلُ

So that was prevented by Marwan Bin Al-Hakam, and the family of Abu Sufyan and the ones who were present over there from the children of Usman Bin Affan, and they said, ‘The commander of the faithful Usman, the martyr killed unjustly is buried at Al-Baqi’e in an evil place, and Al-Hassan^-asws is to be buried with Rasool-Allah^-saww?’ That will never happen to be, ever, until the swords break between us and the spears are thrown, and the blood flows’.

فَقَالَ الْحُسَيْنُ ع وَ اللَّهِ الَّذِي حَرَّمَ مَكَّةَ و لَلْحَسَنُ بْنُ عَلِيٍّ ابْنُ فَاطِمَةَ أَحَقُّ بِرَسُولِ اللَّهِ وَ بِبَيْتِهِ مِمَّنْ أُدْخِلَ بَيْتَهُ بِغَيْرِ إِذْنِهِ وَ هُوَ وَ اللَّهِ أَحَقُّ بِهِ مِنْ حَمَّالِ الْخَطَايَا مُسَيِّرِ أَبِي ذَرٍّ الْفَاعِلِ بِعَمَّارٍ مَا فَعَلَ وَ بِعَبْدِ اللَّهِ مَا صَنَعَ الْحَامِي الْحِمَى الْمُؤْوِي طَرِيدَ رَسُولِ اللَّهِ ص لَكِنَّكُمْ صِرْتُمْ بَعْدَهُ الْأُمَرَاءَ وَ تَابَعَكُمْ عَلَى ذَلِكَ الْأَعْدَاءُ وَ أَبْنَاءُ الْأَعْدَاءِ

Al-Husayn^-asws said: ‘By Allah^-azwj Who Sanctified Makkah! And for Al-Hassan^-asws Bin Ali^-asws son^-asws of Fatima^-asws is more deserving (to be) with Rasool-Allah^-saww and his^-saww house than the ones who entered his^-saww house without his^-saww permission, and he^-asws is, by Allah^-azwj, more rightful with it than the bearer of the sins who caused Abu Zarr^-ra to travel (to Rabza), the doer with Ammar what he did, and with Abdullah than the protector who sheltered the one exiled by Rasool-Allah^-saww. It is as if all of you have become princes after him^-saww and are following the enemies upon that, and the sons of the enemies!’

قَالَ فَحَمَلْنَاهُ فَأَتَيْنَا بِهِ قَبْرَ أُمِّهِ فَاطِمَةَ ع إِلَى جَنْبِهَا

He (Ibn Abbas) said, ‘So we carried him^-asws and came with him^-asws to the grave of his^-asws mother^-asws Fatima^-asws, to her^-asws side’.

قَالَ ابْنُ عَبَّاسٍ فَكُنْتُ أَوَّلَ مَنِ انْصَرَفَ فَسَمِعْتُ اللَّغَطَ وَ خِفْتُ أَنْ يُعَجِّلَ الْحُسَيْنُ عَلَى مَنْ قَدْ أَقْبَلَ فَرَأَيْتُ شَخْصاً فَعَلِمْتُ الشَّرَّ فِيهِ فَأَقْبَلْتُ مُبَادِراً فَإِذَا أَنَا بِعَائِشَةَ فِي أَرْبَعِينَ رَاكِباً عَلَى بَغْلٍ مُرَحَّلٍ تُقَدِّمُهُمْ وَ تَأْمُرُهُمْ بِالْقِتَالِ فَلَمَّا رَأَتْنِي قَالَتْ لِي يَا ابْنَ عَبَّاسٍ لَقَدِ اجْتَرَأْتُمْ عَلَيَّ فِي الدُّنْيَا تُؤْذُونَنِي مَرَّةً بَعْدَ أُخْرَى تُرِيدُونَ أَنْ تُدْخِلُوا بَيْتِي مَنْ لَا أَهْوَى وَ لَا أُحِبُّ

Ibn Abbas said, ‘So I was the first one to leave, and I heard a buzz and it subsided, and Al-Husayn^-asws hastened to the one who had come, and I saw a person and knew the evil in him. So I turned initiating, and there was Ayesha riding upon a mule, among forty riders, preceding them and instructing them with the fighting. So when she saw me, she said to me, ‘O Ibn Abbas! You have been audacious upon me in the world. You are hurting me time and again. Are you all intending to enter into my house the one whom I neither wish for nor like?’

فَقُلْتُ وَا سَوْأَتَاهْ يَوْمٌ عَلَى بَغْلٍ وَ يَوْمٌ عَلَى جَمَلٍ تُرِيدِينَ أَنْ تُطْفِئِي نُورَ اللَّهِ وَ تُقَاتِلِي أَوْلِيَاءَ اللَّهِ وَ تَحُولِي بَيْنَ رَسُولِ اللَّهِ وَ بَيْنَ حَبِيبِهِ أَنْ يُدْفَنَ مَعَهُ ارْجِعِي فَقَدْ كَفَى اللَّهُ عَزَّ وَ جَلَّ الْمَئُونَةَ وَ دُفِنَ الْحَسَنُ ع إِلَى جَانِبِ أُمِّهِ فَلَمْ يَزْدَدْ مِنَ اللَّهِ تَعَالَى إِلَّا قُرْباً وَ مَا ازْدَدْتُمْ وَ اللَّهِ مِنْهُ إِلَّا بُعْداً يَا سَوْأَتَاهْ انْصَرِفِي فَقَدْ رَأَيْتِ مَا سَرَّكِ

I said, ‘Wah, the evil of it. One day upon a mule and one day upon a camel. Are you intending to extinguish the Light of Allah^-azwj and fight against the friends of Allah^-azwj and to terrify me between Rasool-Allah^-saww and his^-saww beloved to be buried with him^-saww? Return, for Allah^-azwj Mighty and Majestic Suffices as an Aider, and Al-Hassan^-asws is (now) buried to the side of his^-asws mother^-asws. So he^-asws not Increase from Allah^-azwj the Exalted except for the closeness, and you all will not be increasing from Him^-azwj, by Allah^-azwj, except for remoteness. O the evil of it! Leave, for you have seen what you cheer you’.

قَالَ فَقَطَبَتْ فِي وَجْهِي وَ نَادَتْ بِأَعْلَى صَوْتِهَا أَ وَ مَا نَسِيتُمُ الْجَمَلَ يَا ابْنَ عَبَّاسٍ؟ إِنَّكُمْ لَذَوُو أَحْقَادٍ فَقُلْتُ أَمَ وَ اللَّهِ مَا نَسِيَتْهُ أَهْلُ السَّمَاءِ فَكَيْفَ يَنْسَاهُ أَهْلُ الْأَرْضِ فَانْصَرَفَتْ وَ هِيَ تَقُولُ‏

فَأَلْقَتْ عَصَاهَا وَ اسْتَقَرَّ بِهَا النَّوَى‏		كَمَا قَرَّ عَيْناً بِالْإِيَابِ الْمُسَافِرُ

He said, ‘So she scowled in my face and called out in a high voice, ‘Or you have not forgotten the day of the camel (battle of Al Basra), O Ibn Abbas? You were all with grudges’. So I said, ‘Or, by Allah^-azwj, the inhabitants of the sky have not forgotten, so how can the people of the earth forget?’ So she left and she was saying (in prose), ‘So she (herself) cast her staff and settled the scores just as the eyes are delighted by the return of the traveller’’.[78]

وَ بِهَذَا الْإِسْنَادِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَمَّا احْتُضِرَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) قَالَ لِلْحُسَيْنِ يَا أَخِي إِنِّي أُوصِيكَ بِوَصِيَّةٍ فَاحْفَظْهَا فَإِذَا أَنَا مِتُّ فَهَيِّئْنِي ثُمَّ وَجِّهْنِي إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِأُحْدِثَ بِهِ عَهْداً

And by the chain from Sahl, from Muhammad Bin Suleyman, from Haroun Bin Al Jahm, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘When death presented itself to Al-Hassan^-asws Bin Ali^-asws, he^-asws said to Al-Husayn^-asws: ‘O my^-asws brother^-asws! I^-asws am bequeathing to you^-asws with a bequest, therefore preserve it. So when I^-asws pass away, prepare me^-asws, then divert me^-asws towards Rasool-Allah^-saww in order to renew a Covenant with him^-saww.

ثُمَّ اصْرِفْنِي إِلَى أُمِّي فَاطِمَةَ ( عليها السلام )ثُمَّ رُدَّنِي فَادْفِنِّي بِالْبَقِيعِ وَ اعْلَمْ أَنَّهُ سَيُصِيبُنِي مِنَ الْحُمَيْرَاءِ مَا يَعْلَمُ النَّاسُ مِنْ صَنِيعِهَا وَ عَدَاوَتِهَا لِلَّهِ وَ لِرَسُولِهِ ( صلى الله عليه وآله ) وَ عَدَاوَتِهَا لَنَا أَهْلَ الْبَيْتِ

Then divert me^-asws towards my^-asws mother^-asws (Syeda) Fatima^-asws. Then return me^-asws, and bury me^-asws at Al-Baqi’e (Cemetery), and know that there would be difficulties for me^-asws from Al-Humeyra (Ayesha), what the people know from her actions and her enmity to Allah^-azwj and to His^-azwj Rasool^-saww and her animosity towards us^-asws, the People^-asws of the Household’.

فَلَمَّا قُبِضَ الْحَسَنُ ( عليه السلام ) وَ وُضِعَ عَلَى سَرِيرِهِ فَانْطَلَقُوا بِهِ إِلَى مُصَلَّى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الَّذِي كَانَ يُصَلِّي فِيهِ عَلَى الْجَنَائِزِ فَصَلَّى عَلَى الْحَسَنِ ( عليه السلام ) فَلَمَّا أَنْ صَلَّى عَلَيْهِ حُمِلَ فَأُدْخِلَ الْمَسْجِدَ فَلَمَّا أُوقِفَ عَلَى قَبْرِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بَلَغَ عَائِشَةَ الْخَبَرُ وَ قِيلَ لَهَا إِنَّهُمْ قَدْ أَقْبَلُوا بِالْحَسَنِ بْنِ عَلِيٍّ لِيُدْفَنَ مَعَ رَسُولِ اللَّهِ

When Al-Hassan^-asws passed away and was placed upon his^-asws bed, so they went with him^-asws to the praying place of Rasool-Allah^-saww which he^-saww used to pray Salat in, upon the deceased. So he^-asws prayed Salat upon Al-Hassan^-asws. So when he^-asws had been Prayed Salat upon, he^-asws was carried and entered into the Masjid. So when he^-asws came to be upon the grave of Rasool-Allah^-saww, the news reached Ayesha, and it was said to her, ‘They have come with Al-Hassan^-asws Bin Ali^-asws in order to bury him^-asws along with Rasool-Allah^-saww’.

فَخَرَجَتْ مُبَادِرَةً عَلَى بَغْلٍ بِسَرْجٍ فَكَانَتْ أَوَّلَ امْرَأَةٍ رَكِبَتْ فِي الْإِسْلَامِ سَرْجاً فَوَقَفَتْ وَ قَالَتْ نَحُّوا ابْنَكُمْ عَنْ بَيْتِي فَإِنَّهُ لَا يُدْفَنُ فِيهِ شَيْ‏ءٌ وَ لَا يُهْتَكُ عَلَى رَسُولِ اللَّهِ حِجَابُهُ فَقَالَ لَهَا الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَدِيماً هَتَكْتِ أَنْتِ وَ أَبُوكِ حِجَابَ رَسُولِ اللَّهِ وَ أَدْخَلْتِ بَيْتَهُ مَنْ لَا يُحِبُّ رَسُولُ اللَّهِ قُرْبَهُ وَ إِنَّ اللَّهَ سَائِلُكِ عَنْ ذَلِكِ يَا عَائِشَةُ

She came out rushing upon a saddled mule. Thus, she was the first woman in Al-Islam to have ridden a saddle. She paused and said, ‘Move away your son from my house, for nothing would be buried in it, nor will the privacy be violated upon Rasool-Allah^-saww!’ So Al-Husayn^-asws Bin Ali^-asws said to her: ‘For a long time, you and your father violated the privacy of Rasool-Allah^-saww and entered into his^-saww house the one whose nearness Rasool-Allah^-saww did not like, and Allah^-azwj will be Questioning you about that, O Ayesha!

إِنَّ أَخِي أَمَرَنِي أَنْ أُقَرِّبَهُ مِنْ أَبِيهِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِيُحْدِثَ بِهِ عَهْداً وَ اعْلَمِي أَنَّ أَخِي أَعْلَمُ النَّاسِ بِاللَّهِ وَ رَسُولِهِ وَ أَعْلَمُ بِتَأْوِيلِ كِتَابِهِ مِنْ أَنْ يَهْتِكَ عَلَى رَسُولِ اللَّهِ سِتْرَهُ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ وَ قَدْ أَدْخَلْتِ أَنْتِ بَيْتَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الرِّجَالَ بِغَيْرِ إِذْنِهِ

My^-asws brother^-asws instructed me^-asws that I^-asws bring him^-asws to be closer to his^-asws (grand) father Rasool-Allah^-saww, in order to renew a Covenant with him^-saww, and I^-asws know that my^-asws brother^-asws is the most knowledgeable of the people with Allah^-azwj and His^-azwj Rasool^-saww, and is most knowledgeable with the explanation of His^-azwj Book, that for him^-asws to violate upon Rasool-Allah^-saww of his^-saww privacy, because Allah^-azwj Blessed and Exalted is Saying: O you those who believe! Do not enter the houses of the Prophet unless there is permission for you [33:53], and you entered certain men into the house of Rasool-Allah^-saww without his^-saww permission.

وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَ لَعَمْرِي لَقَدْ ضَرَبْتِ أَنْتِ لِأَبِيكِ وَ فَارُوقِهِ عِنْدَ أُذُنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْمَعَاوِلَ

And Allah^-azwj Mighty and Majestic had Said: O you those who believe! Do not raise your voices above the voice of the Prophet [49:2]. By my^-asws life! You and your father (Abu Bakr) and his Farouq (Umar) had struck a pickaxe near to the ears of Rasool-Allah^-saww.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الَّذِينَ يَغُضُّونَ أَصْواتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوى وَ لَعَمْرِي لَقَدْ أَدْخَلَ أَبُوكِ وَ فَارُوقُهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِقُرْبِهِمَا مِنْهُ الْأَذَى وَ مَا رَعَيَا مِنْ حَقِّهِ مَا أَمَرَهُمَا اللَّهُ بِهِ عَلَى لِسَانِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ حَرَّمَ مِنَ الْمُؤْمِنِينَ أَمْوَاتاً مَا حَرَّمَ مِنْهُمْ أَحْيَاءً

And Allah^-azwj Mighty and Majestic Said: Surely those who are lowering their voices in the presence of Rasool-Allah, they are those whose hearts Allah has Tested for piety [49:3]. By my^-asws life! Your father (Abu Bakr) and his Farouq (Umar), due to their being buried nearby, is harming to Rasool-Allah^-azwj, and they never respected his^-saww rights whatever Allah^-azwj had Commanded them both with, upon the tongue of Rasool-Allah^-saww, that Allah^-azwj has Prohibited the living Momineen from the same as what Allah^-azwj has Prohibited from those who have passed away.

وَ تَاللَّهِ يَا عَائِشَةُ لَوْ كَانَ هَذَا الَّذِي كَرِهْتِيهِ مِنْ دَفْنِ الْحَسَنِ عِنْدَ أَبِيهِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) جَائِزاً فِيمَا بَيْنَنَا وَ بَيْنَ اللَّهِ لَعَلِمْتِ أَنَّهُ سَيُدْفَنُ وَ إِنْ رَغِمَ مَعْطِسُكِ

And I^-asws swear by Allah^-azwj, O Ayesha! If it was such that this which you are disliking, from the burial of Al-Hassan^-asws by his^-asws (grand) father Rasool-Allah^-saww, was allowed, in what is between us^-asws and Allah^-azwj, you would have known that he^-asws would be buried, and even if it would rub your nose (break your pride)’.

قَالَ ثُمَّ تَكَلَّمَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ وَ قَالَ يَا عَائِشَةُ يَوْماً عَلَى بَغْلٍ وَ يَوْماً عَلَى جَمَلٍ فَمَا تَمْلِكِينَ نَفْسَكِ وَ لَا تَمْلِكِينَ الْأَرْضَ عَدَاوَةً لِبَنِي هَاشِمٍ قَالَ فَأَقْبَلَتْ عَلَيْهِ فَقَالَتْ يَا ابْنَ الْحَنَفِيَّةِ هَؤُلَاءِ الْفَوَاطِمُ يَتَكَلَّمُونَ فَمَا كَلَامُكَ

He (Abu Ja’far^-asws) said: ‘Then Muhammad Bin Al-Hanafiyya spoke and he said, ‘O Ayesha! One day you are upon a mule, and one day you were upon a camel (Battle of Al-Basra), so you are not in control of yourself, nor do you own the earth out of enmity to the Clan of Hashim^-asws’. So she turned towards him and she said, ‘O ibn Hanafiyya! They^-asws are Fatimids (sons of Fatima^-asws), so what is your speech for?’

فَقَالَ لَهَا الْحُسَيْنُ ( عليه السلام ) وَ أَنَّى تُبْعِدِينَ مُحَمَّداً مِنَ الْفَوَاطِمِ فَوَ اللَّهِ لَقَدْ وَلَدَتْهُ ثَلَاثُ فَوَاطِمَ فَاطِمَةُ بِنْتُ عِمْرَانَ بْنِ عَائِذِ بْنِ عَمْرِو بْنِ مَخْزُومٍ وَ فَاطِمَةُ بِنْتُ أَسَدِ بْنِ هَاشِمٍ وَ فَاطِمَةُ بِنْتُ زَائِدَةَ بْنِ الْأَصَمِّ ابْنِ رَوَاحَةَ بْنِ حِجْرِ بْنِ عَبْدِ مَعِيصِ بْنِ عَامِرٍ

Al-Husayn^-asws said to her: ‘And in what way are you distancing Muhammad from the Fatimids? By Allah^-azwj! Three Fatimas have given birth to him – Fatima Bint Imran Bin Aiz Bin Amro Bin Makhzum; and Fatima Bint Asad Bin Hashim^-asws; and Fatima Bint Zaida Bin Al Asammi Ibn Rawahat Bin Hijr Bin Abdul Maees Bin Aamir’.

قَالَ فَقَالَتْ عَائِشَةُ لِلْحُسَيْنِ ( عليه السلام ) نَحُّوا ابْنَكُمْ وَ اذْهَبُوا بِهِ فَإِنَّكُمْ قَوْمٌ خَصِمُونَ قَالَ فَمَضَى الْحُسَيْنُ ( عليه السلام ) إِلَى قَبْرِ أُمِّهِ ثُمَّ أَخْرَجَهُ فَدَفَنَهُ بِالْبَقِيعِ

He (Abu Ja’far^-asws) said: ‘So Ayesha said to Al-Husayn^-asws, ‘Move away your son and go away with him^-asws, for you all are a disputing people’. So Al-Husayn^-asws went to the grave of his^-asws mother^-asws, then brought him^-asws out, and buried him^-asws at Al-Baqi’e’.[79]

[1] Al Kafi V 2 – The Book Of Supplication CH 20 H 14

[2] البرهان في تفسير القرآن، ج‏3، ص: 761 7002/ [16]-

[3] Report No. 238 – (Non-Shiah Source)

[4] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 23

[5] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 19

[6] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 4 H 27

[7] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 4 H 31

[8] Al Illal Al Sharaie – V 1 Ch 106 H 1

[9] Al Illal Al Sharaie – V 1 Ch 106 H 1

[10] مجمع البيان 5: 182. (Extract)

[11] Al Kafi V 3 – The Book Of Funerals CH 12 H 1 (Extract)

[12] Al Kafi V 3 – The Book Of Funerals CH 12 H 8 (Extract)

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 2

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 1

[15] التهذيب 8: 141/ 488.

[16] Al Kafi – V 7 – The Book of Divorce Ch 23 H 1

[17] Al Kafi – V 7 – The Book of Divorce Ch 5 H 3

[18] Al Kafi – V 5 – The Book of Marriage Ch 51 H 2

[19] Al Kafi – V 5 – The Book of Marriage Ch 54 H 1

[20] Al Kafi – V 5 – The Book of Marriage Ch 184 H 48

[21] علل الشرائع: 65

[22] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 9

[23] Tafseer Abu Hamza Al Sumali – Report No. 239

[24] تفسير القمّي 2: 195.

[25] Tafseer Noor Al Saqalayn – CH 33 H 239

[26] الكافي 5: 420/ 2.

[27] الكافي 5: 421/ 3

[28] الطرائف: 492.

[29] Al Kafi – V 5 – The Book of Marriage Ch 164 H 2

[30] Al Kafi – V 5 – The Book of Marriage Ch 165 H 2

[31] Kitaab Sulaym Bin Qas Al Hilali – H 93

[32] تأويل الآيات 2: 460/ 26

[33] Al Kafi – 14642 (Extract)

[34] Al Kafi V 1 – The Book Of Divine Authority CH 111 H 38

[35] Al Kafi V 1 – The Book Of Divine Authority CH 111 H 35

[36] Al Mahaasin – V 1 Bk 5 H 363

[37] Al Mahaasin – V 2 Bk 1 H 85

[38] معاني الأخبار: 367/ 1.

[39] ثواب الأعمال: 156

[40] الأمالي 2: 290

[41] الكافي 3: 416/ 13

[42] الأمالي: 167/ 9

[43] Taweel Al Ayaat Al Zaahira – CH 33 H 31

[44] الاحتجاج: 253.

[45] Al Kafi – V 4 – The Book of Hajj Ch 216 H 4

[46] الكافي 2: 478/ 4

[47] مجمع البيان 8: 579، شواهد التنزيل 2: 98/ 776، مناقب الخوارزمي: 235.

[48] Tafseer Imam Hassan Al Askari^asws – S 70

[49] Tafseer Noor Al Saqalayn – CH 33 H 241

[50] Al Mahaasin – V 2 Bk 6 H 43

[51] تفسير القمي 2: 196.

[52] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 162

[53] تفسير القمي 2: 196.

[54] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 89 H 1 d

[55] تفسير القمي 2: 197

[56] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 18 H 1

[57] Kitab Suleym Bin Qays – H 17 (Extract)

[58] Al Kafi – V 6 – The Book of Drinks Ch 14 H 16

[59] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen^-asws, Ch 106 H 1 a

[60] (الاختصاص: 361)

[61] تفسير القمي 2: 197

[62] Tafseer Imam Hassan Al-Askari^asws – S 340

[63] تفسير القمّي 2: 197

[64] تفسير القمّي 2: 197

[65] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 8

[66] Al Kafi V 8 – H 14529

[67] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 2

[68] معاني الأخبار: 110/ 3

[69] Basaair Al Darajaat – P 2  Ch 10 H 2

[70] المناقب 2: 314

[71] معاني الأخبار: 108/ 1

[72] Basaair Al Darajaat – P 2 CH 10 H 1

[73] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 6

[74] Kitab Al Momin – Ch 7 H 168

[75] الكافي 5: 390/ 5

[76] الخصال: 419/ 13

[77] Al Kafi – V 5 – The Book of Marriage Ch 6 H 3

[78] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 10 H 21

[79] Al Kafi V 1 – The Book Of Divine Authority CH 66 H 3