AL-FURQAN (Chapter 25) Verses 32 – 77

VERSES 32 – 34

وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا {32}

And those who are committing Kufr say, ‘Why wasn’t the Quran Revealed unto him all at once?’ Like that, We Affirmed your heart with it, and We Arranged it (to be Revealed) gradually [25:32]

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا {33}

And they cannot come to you with an example except We will Come with the Truth and the best interpretation [25:33]

الَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا {34}

Those who would be Gathered upon their faces to Hell, those would be in the most evil place and most straying from the way [25:34]

في مجمع البيان: الَّذِينَ يُحْشَرُونَ عَلى‏ وُجُوهِهِمْ إِلى‏ جَهَنَّمَ‏ ورَوَى أَنَسٌ قَالَ: إِنَّ رَجُلًا قَالَ: يَا نَبِيَّ اللَّهِ كَيْفَ يُحْشَرُ الْكَافِرُ عَلَى وَجْهِهِ يَوْمَ الْقِيَامَةِ؟ قَالَ: إِنَ‏ الَّذِي أَمْشَاهُ عَلَى رِجْلَيْهِ قَادِرٌ أَنْ يُمْشِيَهُ عَلَى وَجْهِهِ يَوْمَ الْقِيَامَةِ

In (the book) Majma Al Bayan –

‘Those who would be Gathered upon their faces to Hell [25:34] – Anas reported. He said, ‘A man said, ‘O Prophet^-saww of Allah^-azwj! How would the Kafir be Resurrected upon his face on the Day of Judgment?’ He^-saww said: ‘Surely, the One^-azwj Who Caused him to walk upon his two legs is Able upon Causing him to walk upon his face on the Day of Judgment’’.[1]

محمد بن إبراهيم النعماني في (الغيبة): بإسناده عن كعب الأحبار، قال: إذا كان يوم القيامة حشر الناس على أربعة أصناف: صنف ركبان، و صنف على أقدامهم يمشون، و صنف مكبون، و صنف على وجوههم صم بكم عمي فهم لا يعقلون، و لا يتكلمون، و لا يؤذن لهم فيعتذرون، أولئك الذين تلفح وجوههم النار، و هم فيها كالحون

Muhammad Bin Ibrahim Al-Nu’mani in Al-Ghayba, by his chain from Ka’ab Al-Ahbaar who said,

فقيل: يا كعب، من هؤلاء الذين يحشرون على وجوههم، و هذه الحال حالهم؟

قال: كعب: أولئك الذين كانوا على الضلال و الارتداد و النكث، فبئس ما قدمت لهم أنفسهم إذا لقوا الله بحرب خليفتهم و وصي نبيهم، و عالمهم، و سيدهم، و فاضلهم، و حامل اللواء و ولي الحوض، و المرتجى، و الرجاء  دون هذا العالم، و هو العلم‏ الذي لا يجهل، و المحجة التي من زال عنها عطب، و في النار هوى،

Ka’ab said, ‘They are the ones who were upon the straying and the apostasy and the breaking of the allegiance. So evil is what they had sent forward for themselves, when they would meet Allah^-azwj having battled against their Caliph and the successor^-asws of their Prophet^-saww, and their knowledgeable one^-asws, and their Chief, and their best one, and the bearer of the Flag and the Guardian of the Fountain, and they hoped and wished for other than this knowledgeable one^-asws, and he^-asws had the knowledge in which there was no ignorance, and that which was not corrupted, and in the Fire they would be yearning for him^-asws (to help them).

ذلك علي و رب كعب، أعلمهم علما، و أقدمهم سلما، و أوفرهم حلما، عجب كعب ممن قدم على علي غيره

That is Ali^-asws and lord of Ka’ab, who^-asws taught them knowledge, and preceded them in submission, and their most forbearing one. Ka’ab is astounded from the one who gives preference to others over Ali^-asws.

و من نسل علي (عليه السلام) القائم المهدي (عليه السلام) ، الذي يبدل الأرض غير الأرض، و به يحتج عيسى بن مريم (عليه السلام) على نصارى الروم و الصين، إن القائم المهدي من نسل علي (عليه السلام) أشبه الناس بعيسى بن مريم خلقا و خلقا و سمتا و هيبة ، يعطيه الله عز و جل ما أعطى الأنبياء و يزيده و يفضله

And from the children of Ali^-asws is Al-Qaim^-asws Al-Mahdi^-asws, the one who would change the earth to a different earth, and by him^-asws would be the argument of Isa^-as Bin Maryam^-as upon the Christians of Rome and China. Al-Qaim Al-Mahdi^-asws is from the children of Ali^-asws, resembling Isa^-as Bin Maryam^-as in morals and ethics, and appearance and prestige. Allah^-azwj Mighty and Majestic would Give him^-asws what He^-azwj Gave to the Prophets^-as and Increase it, and Prefer him^-asws.

إن القائم (عليه السلام) من ولد علي (عليه السلام) له غيبة كغيبة يوسف، و رجعة كرجعة عيسى بن مريم، ثم يظهر بعد غيبته مع طلوع النجم الأحمر، و خراب الزوراء و هي الري، و خسف المزورة، و هي بغداد، و خروج السفياني، و حرب ولد العباس مع فتيان أرمينية و آذربيجان

Al-Qaim^-asws is from the sons^-asws of Ali^-asws. For him^-asws would be an occultation like the occultation of Yusuf^-as, and a return like the return of Isa Bin Maryam^-as. Then he^-as would appear after his^-asws occultation after the emergence of the red star, and the ruination of Al-Zawra – and it is Al-Rayy, and the submerging of Al-Mazroura – and it is Baghdad, and the coming out of Al-Sufyani, and the battle of the sons of Al-Abbas with the youths of Armenia and Azerbaijan.

تلك حرب يقتل فيها ألوف و ألوف، كل يقبض على سيف محلى، تخفق عليه راياتسود، تلك حروب يشوبها الموت الأحمر، و الطاعون الأكبر

That is the battle in which thousands upon thousands would be killed. Each one holding a sword would be destroyed, having been beaten by the black banners. These wars would be marred by the red death, and the great plague’.[2]

VERSES 35 – 38

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا {35}

And We had Given the Book to Musa and Made his brother to be with him as a Vizier [25:35]

فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَدَمَّرْنَاهُمْ تَدْمِيرًا {36}

Then We Said: “Go you both to the people, those who belied Our Signs, so We Destroyed them Destructively [25:36]

وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً ۖ وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا {37}

And the people of Noah, when they belied the Rasools, We Drowned them, and Made them to be a Sign for the people, and We have Prepared for the unjust ones a painful Punishment [25:37]

وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَٰلِكَ كَثِيرًا {38}

And Aad, and Samood, and the dwellers of the Al-Rass and many generations between them [25:38]

ابن بابويه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، قال: حدثنا أبو الصلت عبد السلام بن صالح الهروي، قال: حدثنا علي بن موسى الرضا، عن أبيه موسى ابن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي (صلوات الله عليهم أجمعين)، قال: «أتى علي بن أبي طالب (عليه السلام) قبل مقتله بثلاثة أيام رجل من أشراف تميم، يقال له: عمرو، فقال: يا أمير المؤمنين، أخبرني عن أصحاب الرس، في أي عصر كانوا، و أين كانت منازلهم، و من كان ملكهم، و هل بعث الله عز و جل إليهم رسولا، أم لا، و بماذا اهلكوا؟ فإني أجد في كتاب الله عز و جل ذكرهم، و لا أجد خبرهم

Ibn Babuwayh said, ‘Ahmad Bin Ja’far Al-Hamdany narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Abu Al-Salt Abdul Salaam Bin Salih Al-Harwy,

(It has been narrated) from Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws Al-Husayn^-asws Bin Ali^-asws having said: ‘A man called Amro came up to Ali^-asws Bin Abu Talib^-asws three days before his^-asws battle, so he said, ‘O Amir-ul-Momineen^-asws! Inform me about: And Aad, and Samood, and the dwellers of the Al-Rass [25:38], which era were they in, and where were their dwellings, and from when was their kingdom, and did Allah^-azwj Mighty and Majestic Send a Rasool^-as to them or not, for what were they Destroyed? I have found their Mention in the Book of Allah^-azwj Mighty and Majestic and could not find their news’.

فقال له أمير المؤمنين (عليه السلام): لقد سألت عن حديث ما سألني عنه أحد من قبلك، و لا يحدثك به أحد بعدي إلا عني، و ما في كتاب الله عز و جل آية إلا و أنا أعرفها، و أعرف تفسيرها، و في أي مكان نزلت، من سهل، أو جبل، و في أي وقت من ليل أو نهار، و إن هاهنا لعلما جما- و أشار إلى صدره- و لكن طلابه يسير، و عن قليل يندمون لو فقدوني

Amir Al-Momineen^-asws said to him: ‘You have asked me^-asws about a Hadeeth which no one before you has asked me^-asws nor will it ever be narrated by anyone from after me^-asws, except from me^-asws. And there is no Verse in the Book of Allah^-azwj except that I^-asws understand it, and understand its explanation, and in which place it was Revealed, from a coast, or a mountain, and in which time from night or day, and over here is the total knowledge’ – and he^-asws gestured towards his^-asws own chest – ‘it’s seekers are few, and would be of little regret it if they were to lose me^-asws.

كان من قصتهم- يا أخا تميم- أنهم كانوا قوما يعبدون شجرة صنوبر، يقال لها: شاه درخت، كان يافث بن نوح غرسها على شفير عين، يقال لها روشاب ، كانت أنبتت لنوح (عليه السلام) بعد الطوفان، و إنما سموا أصحاب الرس، لأنهم رسوا نبيهم في الأرض، و ذلك بعد سليمان بن داود (عليه السلام)

What was from their stories – O brother of Tameem – they were a people who were worshipping the pine tree called ‘Shah Darakht’. It was Yafis Bin Noah^-as who had planted it upon the verge of a spring called Roushab. It grew for Noah^-as after the flood. But rather, the dwellers of Al-Rass were called so because they buried (رسوا) their Prophet^-as in the ground, and that is after Sulayman^-as Bin Dawood^-as.

و كانت لهم اثنتا عشرة قرية على شاطئ نهر يقال له: الرس، من بلاد المشرق، و بهم سمي ذلك النهر، و لم يكن يومئذ في الأرض نهر أغزر منه، و لا أعذب منه، و لا قرى أكثر و لا أعمر منها،

تسمى إحداهن آبان، و الثانية آذر، و الثالثة دي، و الرابعة بهمن، و الخامسة إسفندار، و السادسة فروردين، و السابعة أردي بهشت، و الثامنة خرداد، و التاسعة مرداد، و العاشرة تير، و الحادية عشر مهر، و الثانية عشر شهريور

و كانت أعظم مدائنهم إسفندار، و هي التي ينزلها ملكهم، و كان يسمى: تركوذ بن غابور بن يارش بن ساذن بن نمرود بن كنعان فرعون إبراهيم (عليه السلام)، و بها العين و الصنوبرة، و قد غرسوا في كل قرية منها حبة من طلع تلك الصنوبرة، و أجروا إليها نهرا من العين التي عند الصنوبرة، فنبتت الحبة، و صارت شجرة عظيمة، و حرموا ماء العين و الأنهار، فلا يشربون منها، و لا أنعامهم، و من فعل ذلك قتلوه، و يقولون: هو حياة آلهتنا، فلا ينبغي لأحد أن ينقص من حياتها، و يشربون هم و أنعامهم من نهر الرس، الذي عليه قراهم

And the biggest of their cities was Isfandaar, and it is the one in which their King had dwelled, and he was called Tarkowz Bin Ghabour Bin Yarish Bin Saazan Bin Namroud Bin Kana’an, Pharaoh at the time of Ibrahim^-as. And in it was the spring and the pine tree, and in every town they had planted a seed from that pine tree, and made the river to flow from which was the main pine tree. These seeds grew and became big trees, and they prohibited the water of the spring and the river. So they would neither drink from it, nor water their cattle from it. And the one who did that (drank from it) they killed him and they were saying, ‘It is the life of our god, so it is not befitting for anyone that he should reduce its life’. And they and their cattle used to drink from the river Al-Rass, upon which were their towns’.

و قد جعلوا في كل شهر من السنة يوما، في كل قرية، عيدا يجتمع إليه أهلها، فيضربون على الشجرة التي بها كلة من حرير، فيها من أنواع الصور، ثم يأتون بشاة و بقر، فيذبحونها قربانا للشجرة، و يشعلون فيها النيران بالحطب، فإذا سطع دخان تلك الذبائح و قتارها في الهواء، و حال بينهم و بين النظر إلى السماء، خروا للشجرة سجدا، و يبكون و يتضرعون إليها أن ترضى عنهم

فكان الشيطان يجي‏ء فيحرك أغصانها، و يصيح من ساقها صياح الصبي: إني قد رضيت عنكم- عبادي- فطيبوا نفسا، و قروا عينا. فيرفعون رؤوسهم عند ذلك، و يشربون الخمر و يضربون بالمعازف، و يأخذون الدست بند، فيكونون على ذلك يومهم و ليلتهم، ثم ينصرفون.

Then the Satan^-la would come and move its branches and shout as the young boy shouts, ‘I am pleased with you all – my servants – so let your selves be perfumed and your eyes be joyful!’ During that, they would raise their heads and drink the intoxicants and play their musical instruments. And then they would dance around that during that day and night, then they would leave.

خارجا من السرادق، و يقربون إليها الذبائح، أضعاف ما قربوه للشجرة التي في قراهم، فيجي‏ء إبليس عند ذلك، فيحرك الصنوبرة تحريكا شديدا، و يتكلم من جوفها كلاما جهوريا، و يعدهم و يمنيهم بأكثر مما وعدتهم و منتهم الشياطين كلها، فيرفعون رؤوسهم من السجود، و بهم من الفرح و النشاط ما لا يفيقون، و لا يتكلمون، من الشرب و العزف، فيكونون على ذلك اثني عشر يوما و لياليها، بعدد أعيادهم بسائر السنة، ثم ينصرفون

They would come out from their tent, and slaughter their offerings, double what they presented to the pine trees in their own towns. So Iblees^-la would come during that, and he^-la would move the pine tree with an intense shaking, speaking from inside it with a loud speech, and prepare them and promise them more than all the other devils had done so before. So they would raise their heads from the prostrations, and they would be so joyful that they would not wake up from it, nor would they be speaking due to the drinking and the music. So they were doing that over twelve days and nights, the number of the festivals for the rest of the year, then they would leave.

فلما طال كفرهم بالله عز و جل و عبادتهم غيره، بعث الله عز و جل إليهم نبيا من بني إسرائيل، من ولد يهودا ابن يعقوب (عليه السلام)، فلبث فيهم زمانا طويلا، يدعوهم إلى عبادة الله عز و جل، و معرفة ربوبيته، فلا يتبعونه

When their Kufr with Allah^-azwj Mighty and Majestic and their worshipping others was prolonged, Allah^-azwj Mighty and Majestic Sent a Prophet^-as from the Children of Israel, from the sons of Yahouda Ibn Yaqoub^-as. So he^-as remained with them for a lengthy period, calling them to the worship of Allah^-azwj Mighty and Majestic, and recognition of His^-azwj Lordship, but they did not follow him^-as.

فلما رأى شدة تماديهم في الغي و الضلال، و تركهم قبول ما دعاهم إليه من الرشد و النجاح، و حضر عيد قريتهم العظمى، قال: يا رب، إن عبادك أبوا إلا تكذيبي، و الكفر بك، و غدوا يعبدون شجرة لا تنفع و لا تضر، فأيبس شجرهم أجمع، و أرهم قدرتك و سلطانك

But when he^-as saw the intensity of their continuation in the delusion and the deviation, and the acceptance of he^-as was calling them to the guidance and the salvation, and when the Eid of their great town presented itself, he^-as said: ‘O Lord^-azwj! You^-azwj servants are adamant of belying me^-as, and denying You^-azwj, and they would be leaving early to worship the tree which neither benefits them nor helps. So wither all of their trees and Show them Your^-azwj Power and Authority!’

فأصبح القوم و قد يبس شجرهم، فها لهم ذلك، و فظع  بهم، و صاروا فرقتين: فرقة قالت: سحر آلهتكم هذا الرجل الذي زعم أنه رسول رب السماء و الأرض إليكم، ليصرف وجوهكم عن آلهتكم إلى إلهه. و فرقة قالت: لا، بل غضبت آلهتكم حين رأت هذا الرجل يعيبها، و يقع فيها-، و يدعوكم إلى عبادة غيرها، فحجبت حسنها و بهاءها لكي تغضبوا لها، فتنتصروا منه

When the people woke up in the morning, their trees had dried up. So when they saw that, they panicked and became two groups. A group said, ‘Your gods have been bewitched by this man^-as who claims to be a Rasool^-as of the Lord^-azwj of the sky and the earth to you, in order to divert your attention from your gods towards his^-as God’. And a group said, ‘No, but your gods are angry when they saw this man faulting them, who is among you, and is calling you all to the worship of someone else. Thus they have veiled their beauty and glory so that you may be angered and be victorious over him^-as’.

فأجمع رأيهم على قتله، فاتخذوا أنابيب طوالا من رصاص، واسعة الأفواه، ثم أرسلوها في قرار العين، إلى أعلى الماء، واحدة فوق الاخرى، مثل البرابخ ، و نزحوا ما فيها من الماء، ثم حفروا في قرارها بئرا ضيقة المدخل، عميقة، و أرسلوا فيها نبيهم، و ألقموا فاها صخرة عظيمة، ثم أخرجوا الأنابيب من الماء، و قالوا: الآن نرجو أن ترضى عنا آلهتنا، إذا رأت أنا قد قتلنا من كان يقع فيها، و يصد عن عبادتها، و دفناه تحت كبيرها، يتشفى منه، فيعود إليها  نورها و نضرتها كما كان

So, the formed a consensus of opinion for killing him^-as. They took long tubes of lead with wide mouths, then inserted these in the spring up to the top of the water, one on top of the other, like the drains, then drained the water, and dug a deep and narrow well, and inserted their Prophet^-as in it, and placed a great rock upon the entrance of it. Then they took the pipes out from the water and they said, ‘Now we hope that our gods are pleased with us, when they see that we have killed the one who was among us, and stopped from worshipping them, and we buried him^-as under the great one, and it would be healed from it, so that its light and its freshness would return to what it used to be.

فبقوا عامة يومهم يسمعون أنين نبيهم (عليه السلام)، و هو يقول: سيدي، قد ترى ضيق مكاني، و شدة كربي، فارحم ضعف ركني، و قلة حيلتي، و عجل بقبض روحي، و لا تؤخر إجابة دعوتي، حتى مات (عليه السلام)

They remained for most of the day hearing the groaning of their Prophet^-as and he^-as was saying: ‘My Master^-azwj! You^-azwj have seen the narrowness of my^-as place, and the severity of my^-as loneliness. So have Mercy upon the weakness of my^-as position, and my^-as helplessness, and hasten the capture of my^-as soul, and do not delay the Answering of my ^-as supplication’ – until he^-as died.

فقال الله عز و جل لجبرئيل (عليه السلام): يا جبرئيل، أ يظن عبادي هؤلاء، الذين قد غرهم حلمي، و أمنوا مكري، و عبدوا غيري، و قتلوا رسولي، أن يقيموا لغضبي، أو يخرجوا من سلطاني؟ كيف و أنا المنتقم ممن‏ عصاني، و لم يخش عقابي، و إني حلفت بعزتي و جلالي لأجعلنهم عبرة و نكالا للعالمين

Allah^-azwj Mighty and Majestic Said to Jibraeel^-as: “O Jibraeel^-as! Do these servants of Mine, who are deceived by My^-azwj Forbearance, think that they are safe from My^-azwj Plan, and they are worshipping other than Me^-azwj, and they killed My^-azwj Rasool^-as, that they would be able to withstand My^-azwj Wrath, or exit from My^-azwj Authority? How? And I^-azwj am the Avenger from the one who disobeys Me^-azwj and does not fear My^-azwj Punishment. And I^-azwj Swear by My^-azwj Might and My^-azwj Majestic that I^-azwj shall Make them an example and a Punishment for the worlds”.

فنعوذ بالله تعالى ذكره من غضبه، و نزول نقمته، و لا حول و لا قوة إلا بالله العلي العظيم

Thus, we^-asws seek Refuge with Allah^-azwj, elevated is His^-azwj Mention, from His^-azwj Wrath, and the Descent of His^-azwj Curse. And there is no Mighty nor Strength except with Allah^-azwj the Exalted, the Magnificent’.[3]

علي بن إبراهيم: عن أبيه، عن ابن أبي عمير، عن جميل، عن أبي عبد الله (عليه السلام)، قال: دخلت امرأة مع مولاة لها على أبي عبد الله (عليه السلام)، فقالت: ما تقول في اللواتي مع اللواتي؟

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel,

‘Abu Abdullah^-asws said, ‘A woman came up along with her guardian to Abu Abdullah^-asws, so she said, ‘What are you^-asws saying regarding the lesbian with the lesbian?’

قال: «هن في النار، إذا كان يوم القيامة أتي بهن، فالبسن جلبابا من نار، و خفين من نار، و قناعا من نار، و ادخل في أجوافهن و فروجهن أعمدة من نار، و قذف بهن في النار

He^-asws said: ‘They are in the Fire. When it will be the Day of Judgement, they shall come with these (women), so they would be made to wear robes of Fire, and slipper of Fire, and face masks of Fire, and columns of Fire would be made to enter their hearts and their genitals’.

فقالت: أليس هذا في كتاب الله؟ قال: «بلى» قالت: أين هو؟ قال: «قوله: وَ عاداً وَ ثَمُودَ وَ أَصْحابَ الرَّسِّ فهن الرسيات

She said, ‘Is this not in the Book of Allah^-azwj?’ He^-asws said ‘Yes it is’. She said, ‘Where is it?’ He^-asws said: ‘And Aad, and Samood, and the dwellers of the Al-Rass [25:38], so these (lesbians) were the (dwellers) of Al-Rass’.[4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ هِشَامٍ وَ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ دَخَلَ عَلَيْهِ نِسْوَةٌ فَسَأَلَتْهُ امْرَأَةٌ مِنْهُنَّ عَنِ السَّحْقِ فَقَالَ حَدُّهَا حَدُّ الزَّانِي فَقَالَتِ الْمَرْأَةُ مَا ذَكَرَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ فِي الْقُرْآنِ فَقَالَ بَلَى قَالَتْ وَ أَيْنَ هُوَ قَالَ هُنَّ أَصْحَابُ الرَّسِّ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza and Hisham and hafs,

(It has been narrated) from Abu Abdullah^-asws, some women having come over to him, so a woman from them asked him^-asws about the lesbianism. So he^-asws said: ‘The Penalty (Hadd) is the Penalty (Hadd) of the adulterer’. So the woman said, ‘Allah^-azwj Mighty and Majestic has not Mentioned that in the Quran?’ So he^-asws said: ‘Yes’. She said, ‘And where is it?’ He^-asws said: ‘These are: the dwellers of the Al-Rass [25:38]’.[5]

VERSE 39

وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ ۖ وَكُلًّا تَبَّرْنَا تَتْبِيرًا {39}

And for each one We Struck examples and each one We Wasted with a Destruction [25:39]

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن محمد بن خالد البرقي، عمن ذكره، عن حفص بن غياث، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ كُلًّا تَبَّرْنا تَتْبِيراً، قال: (يعني كسرنا تكسيرا- قال- و هي بالنبطية

Ibn Babuwayh, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid Al-Barqy, from the one who mentioned it, from Hafs Bin Ghayas,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: and each one We Wasted with a Destruction [25:39], he^-asws said: ‘It Means, We^-azwj Broke down with a breaking’. He^-asws said: ‘It (happened) at Nabatiyya’’.[6]

VERSE 40

وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ ۚ أَفَلَمْ يَكُونُوا يَرَوْنَهَا ۚ بَلْ كَانُوا لَا يَرْجُونَ نُشُورًا {40}

[25:40] And certainly they have passed by the town upon which was Rained the evil rain; did they not then see it? But, they were not hoping to be Raised

علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: «و أما القرية التي أمطرت مطر السوء فهي سدوم، قرية قوم لوط، أمطر الله عليهم حجارة من سجيل

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘And as for the town upon which the evil rain was Rained, so it is Sodom, the town of the people of Lut^-as. Allah^-azwj Rained upon them stones of clay’.[7]

VERSES 41 – 43

وَإِذَا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا {41}

And when they see you, they only take you as a mockery, ‘Is this the one Allah Sent as a Rasool? [25:41]

إِنْ كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا {42}

He almost strayed us away from our gods, if we had not been patient upon these’. And soon they will know when they see the Punishment, who is more straying from the Way [25:42]

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا {43}

Do you see the one who takes his own desires as a god? So, will you happen to be a protector upon him? [25:43]

علي بن إبراهيم، قال: نزلت في قريش، و ذلك أنه ضاق عليهم المعاش، فخرجوا من مكة، و تفرقوا، فكان الرجل إذا رأى شجرة حسنة أو حجرا حسنا، هويه فعبده، و كانوا ينحرون لها النعم، و يلطخونها بالدم، و يسمونها سعد صخرة، و كانوا إذا أصابهم داء في إبلهم و أغنامهم، جاءوا إلى الصخرة، فيمسحون بها الغنم و الإبل، فجاء رجل من العرب بإبل له، يريد أن يتمسح بالصخرة لإبله، و يبارك عليها

Ali Bin Ibrahim said,

‘It was Revealed regarding the Quraysh. And that is when their livelihood was restricted, so they went out from Makkah, and dispersed. So, when the man saw a beautiful tree or a beautiful rock, he would worship it. And they would offer sacrifices to it and stain it with the blood, and called it Sa’ad Rock. So, when they were struck by illness regarding their camels or sheep, they would come to the rock, and wipe the sheep and the camel. The Arab man would come to it intending to wipe his camel to the rock in order to be blessed by it’.[8]

VERSE 44

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا {44}

Or do you reckon that most of them are hearing or using their intellects? Surely, they are only like the cattle. But, they are more straying of the way [25:44]

محمد بن يعقوب: عن أبي عبد الله الأشعري، عن بعض أصحابنا، رفعه، عن هشام بن الحكم، عن أبي الحسن موسى بن جعفر (عليه السلام)- في حديث طويل- قال: «يا هشام، ثم ذم الله الذين لا يعقلون، فقال: أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا

Muhammad Bin yaqoub, from Abu Abdullah Al-Ashary, from one of our companions, raising it from Hisham Bin Al-Hakam,

(It has been narrated) from Abu Al-Hassan Musa^-asws Bin Ja’far^-asws – in a lengthy Hadeeth – said: ‘O Hisham! Then Allah^-azwj Condemned the ones who are not using their intellects, so He^-azwj Said: Or do you reckon that most of them are hearing or using their intellects? Surely they are only like the cattle. But, they are more straying of the way [25:44]’.[9]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ (عليه السلام) يَقُولُ إِنَّ رَجُلًا جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عليه السلام) فَقَالَ أَخْبِرْنِي إِنْ كُنْتَ عَالِماً عَنِ النَّاسِ وَ عَنْ أَشْبَاهِ النَّاسِ وَ عَنِ النَّسْنَاسِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عليه السلام) يَا حُسَيْنُ أَجِبِ الرَّجُلَ فَقَالَ الْحُسَيْنُ (عليه السلام) أَمَّا قَوْلُكَ أَخْبِرْنِي عَنِ النَّاسِ فَنَحْنُ النَّاسُ وَ لِذَلِكَ قَالَ اللَّهُ تَعَالَى ذِكْرُهُ فِي كِتَابِهِ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ فَرَسُولُ اللَّهِ (صلى الله عليه وآله) الَّذِي أَفَاضَ بِالنَّاسِ

Ibn Mahboub, from Abdullah Bin Ghalib, from his father Saeed Bin Al-Musayyab who said:

I heard Ali^-asws Bin Al-Husayn^-asws saying that: ‘A man went to Amir Al-Momineen^-asws and said, ‘Inform me, if you^-asws are knowledgeable, about the people, and about those who resemble the people, and about the Nasnaas’. So Amir Al-Momineen^-asws said: ‘O Husayn^-asws, answer the man’. So Al-Husayn^-asws said: ‘As for your word, ‘Inform me about the people’, so we^-asws are the people, and that is what Allah^-azwj Says in His^-azwj Book: Then hasten on from where the people (Ibrahim and Ismail) hastened on, [2:199], so it is the Rasool Allah^-saww so he^-saww is the one^-saww about whom people should come forward.

وَ أَمَّا قَوْلُكَ أَشْبَاهُ النَّاسِ فَهُمْ شِيعَتُنَا وَ هُمْ مَوَالِينَا وَ هُمْ مِنَّا وَ لِذَلِكَ قَالَ إِبْرَاهِيمُ (عليه السلام) فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي

And as for your words, ‘Resembling the people’, so they are our^-asws Shias, and they are our^-asws friends, and they are from us^-asws, and that is what Ibrahim^-as said: So the one who follows me, then he is from me [14:36].

وَ أَمَّا قَوْلُكَ النَّسْنَاسُ فَهُمُ السَّوَادُ الْأَعْظَمُ وَ أَشَارَ بِيَدِهِ إِلَى جَمَاعَةِ النَّاسِ ثُمَّ قَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا

And as for your words, ‘The Nasnaas’, so they are the vast majority’ – and he^-asws gestured by his^-asws hand towards a group of the people, then said: Surely they are only like the cattle. But, they are more straying of the way [25:44].[10]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ دَاوُدَ الْغَنَوِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ نَاساً زَعَمُوا أَنَّ الْعَبْدَ لَا يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَشْرَبُ الْخَمْرَ وَ هُوَ مُؤْمِنٌ وَ لَا يَأْكُلُ الرِّبَا وَ هُوَ مُؤْمِنٌ وَ لَا يَسْفِكُ الدَّمَ الْحَرَامَ وَ هُوَ مُؤْمِنٌ فَقَدْ ثَقُلَ عَلَيَّ هَذَا وَ حَرِجَ مِنْهُ صَدْرِي حِينَ أَزْعُمُ أَنَّ هَذَا الْعَبْدَ يُصَلِّي صَلَاتِي وَ يَدْعُو دُعَائِي وَ يُنَاكِحُنِي وَ أُنَاكِحُهُ وَ يُوَارِثُنِي وَ أُوَارِثُهُ وَ قَدْ خَرَجَ مِنَ الْإِيمَانِ مِنْ أَجْلِ ذَنْبٍ يَسِيرٍ أَصَابَهُ

A number of our companions, from ahmad Bin Muhammad Bin Khalid, from his father, raising it from Muhammad in Dawood Al Ghanawy, from Al Asbagh Bin Nubata who said,

‘A man came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! The people are alleging that the servant neither commits adultery while he is a Momin, nor steal while he is a Momin, nor drink the wine while he is a Momin, nor consume the usury while he is a Momin, nor shed the blood unlawfully while he is a Momin. So this has been heavy upon me, and my chest is constricted from him where I claim that this servant is pray my (kind of) Salāt, and supplicating my (kind of) supplication, and is marrying into my (family) and I marry into his, and he inherits me and I inherit him, and he has exited from the Emān for the reason of the few sins hitting him’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ): فَلَمَّا جَحَدُوا مَا عَرَفُوا ابْتَلَاهُمُ اللَّهُ بِذَلِكَ فَسَلَبَهُمْ رُوحَ الْإِيمَانِ وَ أَسْكَنَ أَبْدَانَهُمْ ثَلَاثَةَ أَرْوَاحٍ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ ثُمَّ أَضَافَهُمْ إِلَى الْأَنْعَامِ فَقَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ لِأَنَّ الدَّابَّةَ إِنَّمَا تَحْمِلُ بِرُوحِ الْقُوَّةِ وَ تَعْتَلِفُ بِرُوحِ الشَّهْوَةِ وَ تَسِيرُ بِرُوحِ الْبَدَنِ

So Amir Al-Momineen^-asws said: ‘So when they fought against what they recognised, Allah^-azwj Afflicted them due to that and Confiscate the spirit of the Emān from them, and three spirits settled in their bodies – the spirit of the strength, and the spirit of the desire, and spirit of the body. Then He^-azwj Added them to the cattle, so He^-azwj Said They are nothing but like cattle [25:44], because the animals rather, carry (load) by the spirit of the strength and feed by the spirit of the desire, and they travel by the spirit of the body’.

فَقَالَ لَهُ السَّائِلُ أَحْيَيْتَ قَلْبِي بِإِذْنِ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ

The questioner said to him^-asws, ‘You^-asws have revived my heart, O Amir Al-Momineen^-asws’.[11]

عنه، عن أبي الحسن يحيى الواسطي، عمن ذكره، أته قيل لابي عبد الله (ع) أترى هذا الخلق كلهم من الناس؟

From him, from Abu Al Hassan Yahya Al Wasity, from the one who mentioned it,

(The narrator says, I) came to Abu Abdullah^-asws and said to him^-asws, ‘Do you^-asws view these people, all of them as from the human beings?’

فقال: ألق منهم النارك للسواك، والمتربع في الموضع الضيق، والداخل فيما لا يعنيه، والممارى فيما لا علم له به، والمتمرض من غير علة، والمتشعث من غير مصيبة، والمخالف على أصحابه في الحق وقد اتفقوا عليه، والمفتخر بفخر آبائه وهو خلو من صالح أعمالهم، وهو بمنزلة الخلنج يقشر لحاء عن لحاء حتى يوصل إلى جوهره وهو كما قال الله عزوجل من قائل ” إن هم إلا كالانعام بل هم أضل سبيلا

He^-asws said: ‘Among them are those who are the fuel of the Fire, and the ones sitting in the narrow place, and the ones who have entered into what does not concern them, the meddlers in what they have no knowledge of, and the sick ones not from the disease, and the afflicted ones not from difficulties, and the violator of the truth having agreed with his companions, and the proud one priding over his forefathers and he is empty from the righteous of their deeds, and he is at the status of the Al-Khalanj (a type of fish) peeling layer from layer until it gets to the core, and it is as Allah^-azwj Mighty and Majestic has Said: Surely they are only like the cattle. But, they are more straying of the way [25:44]’.[12]

VERSES 45 & 46

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا {45}

Do you not look at your Lord how He Extends the shade? And had he so Desired, He would have Made it stationary. Then We Made the sun as an indicator upon it [25:45]

ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا {46}

Then We Seize it to Ourselves with an easy seizure [25:46]

علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: أَ لَمْ تَرَ إِلى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَ لَوْ شاءَ لَجَعَلَهُ ساكِناً، قال: «الظل: ما بين طلوع الفجر إلى طلوع الشمس

Ali Bin Ibrahim said, ‘In a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws, regarding His^-azwj Words: Do you not look at your Lord how He Extends the shade? And had he so Desired, He would have Made it stationary [25:45]. He^-asws said: ‘The shade, is what is between the emergence of the dawn up to the emergence of the sun’’.[13]

ابن شهر آشوب، قال: نزل النبي (صلى الله عليه و آله) بالجحفة، تحت شجرة قليلة الظل، و نزل أصحابه حوله، فتداخله شي‏ء من ذلك، فأذن الله تعالى لتلك الشجرة الصغيرة حتى ارتفعت و ظللت الجميع، فأنزل الله تعالى: أَ لَمْ تَرَ إِلى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَ لَوْ شاءَ لَجَعَلَهُ ساكِناً

Ibn Shehr Ashub said,

‘The Prophet^-saww encamped at Al-Johfa, under a tree with little shade. And his^-saww companions settled around him^-saww. So something (a thought) entered him^-saww from that, and Allah^-azwj the Exalted Permitted that little tree, until it raised itself and shaded all of them. So Allah^-azwj the Exalted Revealed: Do you not look at your Lord how He Extends the shade? And had he so Desired, He would have Made it stationary [25:45]’.[14]

VERSES 47 – 49

وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا {47}

And He is the One Who Made the night as an apparel for you, and the sleep as rest, and Made the day as a resurrection [25:47]

وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۚ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا {48}

And He is the One Who Sends the winds as glad tidings before His Mercy. And We Send down clean water from the sky [25:48]

لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا {49}

In order to revive by it a dead land, and We Quench it from what We Created, cattle and a lot of people [25:49]

(مصباح الشريعة): قال الصادق (عليه السلام): «إذا أردت الطهارة و الوضوء، فتقدم إلى الماء تقدمك إلى رحمة الله تعالى، فإن الله تعالى قد جعل الماء مفتاح قربته و مناجاته، و دليلا إلى بساط خدمته

(In the book) Misbah Al Sharia –

‘Al-Sadiq^-asws said: ‘Whenever you intend the cleanliness and performing the Wudu, then proceed to the water, you will be proceeding to the Mercy of Allah^-azwj the Exalted, for Allah^-azwj the Exalted has Made the water a key to His^-azwj Proximity and His^-azwj Whispering, and an indication to the spreading of His^-azwj service.

و كما أن رحمة الله تطهر ذنوب العباد، كذلك النجاسات الظاهرة يطهرها الماء لا غير، قال الله تعالى: وَ هُوَ الَّذِي أَرْسَلَ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً طَهُوراً

And just as the Mercy of Allah^-azwj Cleans the sins of the servants, similar to that, the apparent filth is cleaned by the water, not something else. Allah^-azwj the Exalted Says: And He is the One Who Sends the winds as glad tidings before His Mercy. And We Send down clean water from the sky [25:48].

و قال الله تعالى: وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْ‏ءٍ حَيٍّ أَ فَلا يُؤْمِنُونَ «1»، فكما أحيا به كل شي‏ء من نعيم الدنيا، كذلك برحمته و فضله جعل حياة القلب و الطاعات و التفكر في صفاء الماء و رقته و طهره و بركته و لطيف امتزاجه بكل شي‏ء، و استعمله في تطهير الأعضاء التي أمرك الله بتطهيرها، و تعبدك بأدائها في فرائضه و سننه

And Allah^-azwj the Exalted Says: And We Made from the water, all living things, so will they not believe? [21:30]. So, just as He^-azwj Revives by it, all things from the bounties of the world, similar to that, by His^-azwj Mercy and His^-azwj Grace, He^-azwj Made the revival of the heart, and the obedience, and the pondering to be in the clean water, and his cleanliness, and his Blessings, and the subtleties of its mixture with all things, and its utilisation in cleaning of the body parts which Allah^-azwj Commanded you with cleaning it, and Educated you with its etiquettes regarding His^-azwj Obligations and His^-azwj Sunnah.

فإن تحت كل واحدة منها فوائد كثيرة، فإذا استعملتها بالحرمة انفجرت لك عيون فوائده عن قريب، ثم عاشر خلق الله كامتزاج الماء بالأشياء، يؤدي كل شي‏ء حقه، و لا يتغير عن معناه، معبرا لقول الرسول (صلى الله عليه و آله): مثل المؤمن المخلص كمثل الماء

So, beneath each one of these are a lot of benefits. And when you utilise it with the Mercy, the spring of its benefits bursts out for you from nearby. Then He^-azwj Indicated the creatures of Allah^-azwj as being like the mixing of the water with the things, giving each thing its right and there being no change in its meaning, as a lesson being the words of the Rasool^-saww: ‘An example of the sincere Momin is like an example of the water’.

و لتكن صفوتك مع الله تعالى في جميع طاعاتك كصفوة الماء حين أنزله من السماء، و سماه طهورا، و طهر قلبك بالتقوى و اليقين عند طهارة جوارحك بالماء

And, let your purity with Allah^-azwj the Exalted in the entirety of your acts of obedience be like the purity of the water when He^-azwj Sends it down from the sky, and Named it as clean. And (let) the cleanliness of your heart be with the piety and the conviction during the cleanliness of your body parts with the water’’.[15]

VERSE 50

وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا {50}

And We have Explained it between them for them to be mindful (of the Zikr), but most of the people refused except they committed Kufr [25:50]

شرف الدين النجفي، قال: روى محمد بن علي، عن محمد بن فضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام)، قال: «نزل جبرئيل على محمد (صلى الله عليه و آله) بهذه الآية هكذا: فأبى أكثر الناس من أمتك بولاية علي إلا كفورا

Sharaf Al-Deen Al-Najafy said, ‘Muhammad Bin Ali reported from Muhammad Bin Fazeyl, from Abu Hamza,

‘Abu Ja’far^-asws having said: ‘Jibraeel^-as descended unto Muhammad with this Verse, like this: but most of the people from your community refused the Wilayah of Ali but they committed Kufr [25:50]’.[16]

VERSES 51 & 52

وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَذِيرًا {51}

And if We had so Desired, We would have Sent a warner in every town [25:51]

فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُمْ بِهِ جِهَادًا كَبِيرًا {52}

So do not follow the Kafirs, and strive against them a mighty striving with it [25:52]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) بَعَثَ بِسَرِيَّةٍ فَلَمَّا رَجَعُوا قَالَ مَرْحَباً بِقَوْمٍ قَضَوُا الْجِهَادَ الْأَصْغَرَ وَ بَقِيَ الْجِهَادُ الْأَكْبَرُ قِيلَ يَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ مَا الْجِهَادُ الْأَكْبَرُ قَالَ جِهَادُ النَّفْسِ

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

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww sent a brigade. So when they returned, he^-saww said: ‘Welcome to the people who have accomplished the smallest Jihad and there remains the greatest Jihad’. It was said, ‘O Rasool-Allah^-saww! And what is the greatest Jihad?’ He^-saww said: ‘Jihad of the self’.[17]

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’’.[18]

VERSE 53

وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا {53}

And He is the One Who Released the two oceans – this one fresh, sweet, and this one salty, bitter; and We Made to be between the two, a barrier and a partition of quarantine [25:53]

علي بن إبراهيم: قوله تعالى: وَ هُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ‏ في رواية أبي الجارود، عن أبي جعفر (عليه السلام) يقول: «أرسل البحرين هذا عَذْبٌ فُراتٌ وَ هذا مِلْحٌ أُجاجٌ فالأجاج المر، وَ جَعَلَ بَيْنَهُما بَرْزَخاً يقول: حاجزا، و هو المنتهى، وَ حِجْراً مَحْجُوراً يقول: حراما محرما، بأن يغير أحدهما طعم الآخر

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

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: And He is the One Who Released the two oceans [25:53], said: ‘Sent the two oceans, this one fresh, sweet, and this one salty, bitter. So the salty is the bitter (in taste), and We Made to be between the two, said: ‘A restrictive Prohibition from one of the two to change the taste of the other’.[19]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ النَّيْسَابُورِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ زَكَرِيَّا وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي سَعِيدٍ عَقِيصَا التَّيْمِيِّ قَالَ مَرَرْتُ بِالْحَسَنِ وَ الْحُسَيْنِ ( صلوات الله عليهما ) وَ هُمَا فِي الْفُرَاتِ مُسْتَنْقِعَانِ فِي إِزَارَيْنِ فَقُلْتُ لَهُمَا يَا ابْنَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْكُمَا أَفْسَدْتُمَا الْإِزَارَيْنِ فَقَالَا لِي يَا أَبَا سَعِيدٍ فَسَادُنَا لِلْإِزَارَيْنِ أَحَبُّ إِلَيْنَا مِنْ فَسَادِ الدِّينِ إِنَّ لِلْمَاءِ أَهْلًا وَ سُكَّاناً كَسُكَّانِ الْأَرْضِ

Muhammad Bin Yahya, from Hamdan Bin Suleyman Al Neyshapouri, from Muhammad Bin Yahya, from Zakariyya, and a number of our companions, from Ahmad Bin Abu Abdullah, from his father, altogether, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Saeed Aqeysa Al Taymi who said,

‘I passed by Al-Hassan^-asws and Al-Husayn^-asws, and they^-asws were both in the Euphrates soaking up to their^-asws legs. So I said to both of them^-asws, ‘So two sons^-asws of Rasool-Allah^-saww! Is it upon you two^-asws to spoil your^-asws trousers?’ So they^-asws both said: ‘O Abu Saeed! Spoiling our^-asws trousers is more beloved to us^-asws than spoiling the Religion. For the water, there are its rightful ones, dwellers like the dwellers of the ground’.

ثُمَّ قَالَا إِلَى أَيْنَ تُرِيدُ فَقُلْتُ إِلَى هَذَا الْمَاءِ فَقَالَا وَ مَا هَذَا الْمَاءُ فَقُلْتُ أُرِيدُ دَوَاءَهُ أَشْرَبُ مِنْ هَذَا الْمُرِّ لِعِلَّةٍ بِي أَرْجُو أَنْ يَخِفَّ لَهُ الْجَسَدُ وَ يُسْهِلَ الْبَطْنَ فَقَالَا مَا نَحْسَبُ أَنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ فِي شَيْ‏ءٍ قَدْ لَعَنَهُ شِفَاءً

Then they^-asws said: ‘Where are you intending to go to?’ So I said, ‘Into this water’. So they^-asws said: ‘And what is (in) this water?’ So I said, ‘I want its medication. I would drink from this bitter hoping that the body would lighten and the belly would be at ease’. So they^-asws said: ‘We^-asws do not reckon that Allah^-azwj Majestic and Mighty would Make a healing to be in something which He^-azwj has Cursed’.

قُلْتُ وَ لِمَ ذَاكَ فَقَالَا لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا آسَفَهُ قَوْمُ نُوحٍ ( عليه السلام ) فَتَحَ السَّمَاءَ بِمَاءٍ مُنْهَمِرٍ وَ أَوْحَى إِلَى الْأَرْضِ فاسْتَعْصَتْ عَلَيْهِ عُيُونٌ مِنْهَا فَلَعَنَهَا وَ جَعَلَهَا مِلْحاً أُجَاجاً

I said, ‘And why is that so?’ So they^-asws said: ‘Because Allah^-azwj Blessed and Exalted, When He^-azwj Decided upon the people of Noah^-as, Opened the sky with a downpour of water, and Revealed unto the earth. But certain springs disobeyed from these, therefore He^-azwj Cursed these and Made these as salty, bitter’.

وَ فِي رِوَايَةِ حَمْدَانَ بْنِ سُلَيْمَانَ أَنَّهُمَا ( عليهما السلام ) قَالَا يَا أَبَا سَعِيدٍ تَأْتِي مَاءً يُنْكِرُ وَلَايَتَنَا فِي كُلِّ يَوْمٍ ثَلَاثَ مَرَّاتٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ وَلَايَتَنَا عَلَى الْمِيَاهِ فَمَا قَبِلَ وَلَايَتَنَا عَذُبَ وَ طَابَ وَ مَا جَحَدَ وَلَايَتَنَا جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مُرّاً أَوْ مِلْحاً أُجَاجاً

And in a report of Hamdan Bin Suleyman, they^-asws both said: ‘O Abu Saeed! You have come to a water, which denies our^-asws Wilayah three times during each day. Allah^-azwj Mighty and Majestic Presents our^-asws Wilayah upon the waters, so whatever accepts our^-asws Wilayah is fresh and sweet, and whatever rejects our^-asws Wilayah, Allah^-azwj Mighty and Majestic Makes it to be bitter, or salty, burning’.[20]

VERSE 54

وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا {54}

And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord was always Powerful [25:54]

ابن شهر آشوب: عن ابن عباس، و ابن مسعود، و جابر، و البراء، و أنس، و أم سلمة، و السدي، و ابن سيرين و الباقر (عليه السلام)، في قوله تعالى: وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً، قالوا: هو محمد، و علي، و فاطمة، و الحسن، و الحسين (عليهم السلام)

Ibn Shehr Ashub, from Ibn Abbas, and Ibn Masoud, and Jabir, and Bara’a, and Anas, and Umm Salma^-ra, and Al Sady, and Ibn Sirreen,

‘And Al-Baqir^-asws regarding the Words of the Exalted: ‘And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage [25:54], they (all) said: ‘It is Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’’.

و في رواية البشر: الرسول، و النسب: يا فاطمة، و الصهر: علي (صلوات الله و سلامه عليهم).

And in a report – ‘a person [25:54] – the Rasool^-saww, and the lineage – (Syeda) Fatima^-asws, and the marriage – Ali^-asws’’.[21]

وعنه: عن تفسير الثعلبي: قال ابن سيرين: نزلت في النبي، و علي زوج ابنته فاطمة، و هو ابن عمه، و زوج ابنته، فكان نسبا و صهرا، و عوتب النبي (صلى الله عليه و آله) في أمر فاطمة (عليها السلام) فقال له: «لو لم يخلق الله علي ابن أبي طالب لما كان لفاطمة كفؤ

And from him, from Tafseer of Sa’alby, Ibn Sareer said,

‘It was Revealed regarding the Prophet^-saww and Ali^-asws, the husband of his^-saww daughter Fatima^-asws, and he^-asws is the son^-asws of his^-saww uncle^-asws, and he^-asws married his^-saww daughter, so there was lineage and marriage relationship. And the Prophet^-saww was blamed for it regarding the matter of (Syeda) Fatima^-asws, so he^-saww said: ‘Had Allah^-azwj not Created Ali^-asws Ibn Abu Talib^-asws, there would have been no match for Fatima^-asws’.[22]

وعنه: عن المفضل، عن أبي عبد الله (عليه السلام)، قال: «لولا أن الله تعالى خلق أمير المؤمنين (عليه السلام)، لم يكن لفاطمة كفؤ على ظهر الأرض، من آدم فما دونه

And from him, from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘Had it not been that Allah^-azwj the Exalted Created Amir Al-Momineen^-asws, there would not have happened to be a match for (Syeda) Fatima^-asws upon the surface of the earth, from Adam^-as and besides him^-as’.[23]

ابن شهر آشوب: عن ابن عباس، و ابن مسعود، و جابر، و البراء، و أنس، و أم سلمة، و السدي، و ابن سيرين و الباقر (عليه السلام)، في قوله تعالى: وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً، قالوا: هو محمد، و علي، و فاطمة، و الحسن، و الحسين (عليهم السلام)

Ibn Shehr Ashub,

(It has been narrated) from Ibn Abbas, and Ibn Mas’ud, and Jabir, and Bara’a, and Anas, and Umm Salma^-ra, and Al-Sady, and Ibn Sareer, and Al-Baqir^-asws, regarding the Words of the Exalted: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage [25:54], they (all) said: ‘It is Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’.[24]

ابن بابويه، قال: حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني (رحمه الله)، قال: حدثنا عبد العزيز بن يحيى الجلودي بالبصرة، قال: حدثني المغيرة بن محمد، قال: حدثنا رجاء بن سلمة، عن عمرو بن شمر، عن جابر الجعفي، عن أبي جعفر محمد بن علي (عليهما السلام)، قال: «خطب أمير المؤمنين علي بن أبي طالب (صلوات الله عليه) بالكوفة، بعد منصرفه من النهروان، و بلغه أن معاوية يسبه، و يعيبه، و يقتل أصحابه

Ibn babuwayh said, ‘Abu Al-abbas Muhammad Bin Ibrahim Bin Is’haq Al-Talaqany narrated to us, from Abdul Aziz Bin Yahya Al-Jaloudy at Al-Basra, from Al-Mugheira Bin Muhammad, from Raja’ Bin Salmat, from Amro Bin Shimr, from Jabir Al-Ju’fy,

‘Abu Ja’far Muhammad^-asws Bin Ali^-asws having said: ‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws preached a sermon at Al-Kufa, after returning from Al-Naharwan, and it reached him^-asws that Muawiya insulted him^-asws, and faulted him^-asws, and killed his^-asws companions.

فقام خطيبا- و ذكر الخطبة، إلى أن قال فيها (عليه السلام)- و أنا الصهر، يقول الله عز و جل: وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً

Amir Al-Momineen^-asws stood up to (give) sermon – and (the narrator) mentioned the sermon until he^-asws said in it – : ‘And I^-asws am from the marriage (relationship), Allah^-azwj Mighty and Majestic is Saying: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage [25:54]’.[25]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَانَ الرِّضَا ( عليه السلام ) يَخْطُبُ فِي النِّكَاحِ الْحَمْدُ لِلَّهِ إِجْلَالًا لِقُدْرَتِهِ وَ لَا إِلَهَ إِلَّا اللَّهُ خُضُوعاً لِعِزَّتِهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ عِنْدَ ذِكْرِهِ إِنَّ اللَّهَ خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً إِلَى آخِرِ الْآيَةِ

Muhammad Bin Ahmad, from one of our companions who said,

‘Al-Reza^-asws addressed regarding the marriage: ‘The Praise is for Allah^-azwj, to Glorify His^-azwj Power, and there is no god except for Allah^-azwj in particular, and Blessings be upon Muhammad^-saww and his^-saww progeny^-asws’, and at his^-asws mention: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage [25:54] – up to the end of the Verse’.[26]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Hisham Bin Salim, from Bureyd Al Ijaly who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage [25:54].

فَقَالَ إِنَّ اللَّهَ تَعَالَى خَلَقَ آدَمَ مِنَ الْمَاءِ الْعَذْبِ وَ خَلَقَ زَوْجَتَهُ مِنْ سِنْخِهِ فَبَرَأَهَا مِنْ أَسْفَلِ أَضْلَاعِهِ فَجَرَى بِذَلِكَ الضِّلْعِ سَبَبٌ وَ نَسَبٌ ثُمَّ زَوَّجَهَا إِيَّاهُ فَجَرَى بِسَبَبِ ذَلِكَ بَيْنَهُمَا صِهْرٌ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ نَسَباً وَ صِهْراً فَالنَّسَبُ يَا أَخَا بَنِي عِجْلٍ مَا كَانَ بِسَبَبِ الرِّجَالِ وَ الصِّهْرُ مَا كَانَ بِسَبَبِ النِّسَاءِ

So he^-asws said: ‘Allah^-azwj the Exalted Created Adam^-as from the fresh water and Created his^-as wife^-as for him^-as, and He^-azwj Created her from the lowest of his^-as ribs. Then, by that rib flowed the begetting and the lineages. The He^-azwj got her^-as to be married to him^-as, and there flowed marriages by the cause of that (marriage) between the two of them^-as, and these are the Words of the Mighty and Majestic: lineage and marriage. So the lineage, O brother of the Clan of Ijal, what was by the cause of the men and the marriage, it was not by the cause of the women’.

قَالَ فَقُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ فَسِّرْ لِي ذَلِكَ

He (the narrator) said, ‘So I said to him^-asws, ‘What is your^-asws view of the words of Rasool-Allah^-saww: ‘He is Prohibited from the breast-feeding what he is Prohibited from the lineages’? Explain that to me’.

فَقَالَ كُلُّ امْرَأَةٍ أَرْضَعَتْ مِنْ لَبَنِ فَحْلِهَا وَلَدَ امْرَأَةٍ أُخْرَى مِنْ جَارِيَةٍ أَوْ غُلَامٍ فَذَلِكَ الرَّضَاعُ الَّذِي قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ كُلُّ امْرَأَةٍ أَرْضَعَتْ مِنْ لَبَنِ فَحْلَيْنِ كَانَا لَهَا وَاحِداً بَعْدَ وَاحِدٍ مِنْ جَارِيَةٍ أَوْ غُلَامٍ فَإِنَّ ذَلِكَ رَضَاعٌ لَيْسَ بِالرَّضَاعِ الَّذِي قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ

So he^-asws said: ‘Every woman who breast-feeds from the milk of her stallion (husband) to a child of another woman, either a girl or a boy, so that is the breast-feeding which Rasool-Allah^-saww spoke of; and every woman who breast-feeds from the milk of two stallions (husbands) which were for her, one after another, to a girl or a boy, so that breast-feeding is not with the breast-feeding which Rasool-Allah^-saww spoke of saying: ‘He is Prohibited from the breast-feeding what he is Prohibited from the lineages’.

وَ إِنَّمَا هُوَ مِنْ نَسَبِ نَاحِيَةِ الصِّهْرِ رَضَاعٌ وَ لَا يُحَرِّمُ شَيْئاً وَ لَيْسَ هُوَ سَبَبَ رَضَاعٍ مِنْ نَاحِيَةِ لَبَنِ الْفُحُولَةِ فَيُحَرِّمَ

But rather, it is from the lineage, emanating from the marriage breast-feeding, and it does not Prohibit anything, and it is not a cause of the breast-feeding emanating from the milk of the stallions (fathers), so it would (bring about) a Prohibition’.[27]

الشيخ في (أماليه)، قال: حدثنا محمد بن علي بن خشيش، قال: حدثنا أبو الحسن علي بن القاسم بن يعقوب بن عيسى بن الحسن بن جعفر بن إبراهيم القيسي الخزاز إملاء في منزله، قال: حدثنا أبو زيد محمد بن الحسين بن مطاع المسلي إملاء، قال: حدثنا أبو العباس أحمد بن جبر القواس خال ابن كردي، قال: حدثنا محمد بن سلمة الواسطي، قال: حدثنا يزيد بن هارون، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن أنس بن مالك، قال

Al-Sheykh in his Amaali said, ‘Muhammad Bin Ali Bin Khasheesh narrated to us, from Abu Al-Hassan Ali Bin Al-Qasim Bin Yaqoub Bin Isa Bin Al-Hassan Bin Ja’far Bin Ibrahim Al-Qaysi Al-Khazaz who dictated it in his house, from Abu Zayd Muhammad Bin Al-Husayn Bin Mata’a Al-Masly, from Abu Al-Abbas Ahmad Bin Jabar Al-Qawas the uncle of Ibn Kardy, from Muhammad Bin Salmat Al-Wasity, from Yazeed Bin Haroun, from Hamad Bin Salmat, from Sabit, from Anas Bin Malik who said,

ركب رسول الله (صلى الله عليه و آله) ذات يوم بغلته، فانطلق إلى جبل آل فلان، و قال: «يا أنس، خذ البغلة، و انطلق إلى موضع كذا و كذا، تجد عليا جالسا يسبح بالحصى، فاقرأه مني السلام، و احمله على البغلة، و آت به إلي

‘One day Rasool-Allah^-saww rode upon his^-saww mule, and went to the mount of the family of so and so, and said: ‘O Anas! Take the mule, and go to such and such a place, and you will find Ali^-asws seated, Glorifying by the pebbles. Convey my^-saww greetings to him^-asws, and carry him^-asws upon the mule and come with him^-asws to me^-saww’.

قال أنس: فذهبت، فوجدت عليا (عليه السلام) كما قال رسول الله (صلى الله عليه و آله)، فحملته على البغلة، فأتيت به إليه، فلما أن بصر به رسول الله (صلى الله عليه و آله)، قال: «السلام عليك، يا رسول الله» قال: «و عليك السلام- يا أبا الحسن- اجلس، فإن هذا موضع قد جلس فيه سبعون نبيا مرسلا، ما جلس فيه من الأنبياء أحد إلا و أنا خير منه، و قد جلس في موضع كل نبي أخ له، ما جلس فيه من الإخوة أحد إلا و أنت خير منه

Anas said, ‘So I went there and found Ali^-asws just as Rasool-Allah^-saww had said. So I carried him^-asws upon the mule, and came up with him^-asws to him^-saww. So when he^-asws saw Rasool-Allah^-saww, he^-asws said: ‘Peace be upon you^-saww, O Rasool-Allah^-saww! He^-saww said: ‘And peace be upon you^-asws – O Abu Al-Hassan^-asws – be seated, for this is a place where seventy Mursil Prophets^-as have sat before. No one from the Prophets^-as have sat in it except that I^-saww am better than him^-as. And there have sat in this place the brother of every Prophet^-as. No one shall sit in it from the brothers except that you^-asws are better than him^-as’.

قال أنس: فنظرت إلى سحابة قد أظلتهما، و دنت من رؤوسهما، فمد النبي (صلى الله عليه و آله) يده إلى السحابة، فتناول عنقود عنب، فجعله بينه و بين علي (عليه السلام)، و قال: «كل يا أخي، هذه هدية من الله تعالى إلي، ثم إليك

Anas said, ‘So I looked at the cloud which had shaded the two of them^-asws, and approached their^-asws heads. So the Prophet^-saww extended his^-saww hand to the cloud, and grabbed a bunch of grapes, and made these to be in between himself^-saww and Ali^-asws, and said: ‘Eat, O my^-saww brother! This is a gift from Allah^-azwj the Exalted to me^-saww, then to you^-asws’.

قال أنس: فقلت يا رسول الله، علي أخوك؟ قال: «نعم، علي أخي»، قلت: يا رسول الله، صف لي كيف علي أخوك؟ قال: «إن الله عز و جل خلق ماء تحت العرش قبل أن يخلق آدم بثلاثة آلاف عام، و اسكنه في لؤلؤة خضراء، في غامض علمه، إلى أن خلق آدم

Anas said, ‘So I said, ‘O Rasool-Allah^-saww! Ali^-asws is your^-saww brother?’ He^-saww said: ‘Yes, Ali^-asws is my^-saww brother^-asws’. I said, ‘O Rasool-Allah^-saww! Explain to me, how is Ali^-asws your^-saww brother?’ He^-saww said: ‘Allah^-azwj Mighty and Majestic Created water underneath the Throne three thousand years before He^-azwj Created Adam^-as, and Lodged it in green pearls, in the Hidden of His^-azwj Knowledge, until He^-azwj Created Adam^-as.

فلما خلق آدم، نقل ذلك الماء من اللؤلؤة، فأجراه في صلب آدم، إلى أن قبضه‏ الله، ثم نقله إلى صلب شيث، فلم يزل ذلك الماء ينتقل من ظهر إلى ظهر، حتى صار في صلب عبد المطلب

When He^-azwj Created Adam^-as, that water got transferred from the pearls, and it flowed in the ribs of Adam^-as, until Allah^-azwj Captured him^-as (his^-as soul). Then it got transferred to the ribs of Shees. So that water did not cease to get transferred from a rib to a rib until it came to be in of Abdul Muttalib^-asws.

ثم شقه الله عز و جل نصفين: فصار نصف في أبي عبد الله، و نصف في أبي طالب، فأنا من نصف الماء، و علي من النصف الآخر، فعلي أخي في الدنيا و الآخرة

Then Allah^-azwj Mighty and Majestic Split it into two halves. So one half came to be in my^-saww father^-asws Abdul Muttalib^-asws, and one half came to be in Abu Talib^-asws. So I^-saww am from half of it, and Ali^-asws is from the other half. Thus Ali^-asws is my^-saww brother in the world and in the Hereafter’.

ثم قرأ رسول الله (صلى الله عليه و آله): وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ كانَ رَبُّكَ قَدِيراً

Then Rasool-Allah^-saww recited: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord was always Powerful [25:54]’.[28]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ قَالَ خَطَبَ الرِّضَا ( عليه السلام ) هَذِهِ الْخُطْبَةَ الْحَمْدُ لِلَّهِ الَّذِي حَمِدَ فِي الْكِتَابِ نَفْسَهُ وَ افْتَتَحَ بِالْحَمْدِ كِتَابَهُ وَ جَعَلَ الْحَمْدَ أَوَّلَ جَزَاءِ مَحَلِّ نِعْمَتِهِ وَ آخِرَ دَعْوَى أَهْلِ جَنَّتِهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ شَهَادَةً أُخْلِصُهَا لَهُ وَ أَدَّخِرُهَا عِنْدَهُ

Ahmad Bin Muhammad, from Muawiya Bin Hukeym who said,

‘Al-Reza^-asws addressed this sermon: ‘The Praise is for Allah^-azwj Who Praised Himself^-azwj in His^-azwj Book, and Opened with the Praise of His^-azwj Book, and Made the Praise as the first for Placing His^-azwj Bounties and the last of the calls of the inhabitants of the Paradise. And I^-asws testify that there is no god except for Allah^-azwj, One, there being no associates for Him^-azwj, with a sincere testimony for Him^-azwj, and I^-asws keep it as a treasure with Him^-azwj.

وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النُّبُوَّةِ وَ خَيْرِ الْبَرِيَّةِ وَ عَلَى آلِهِ آلِ الرَّحْمَةِ وَ شَجَرَةِ النِّعْمَةِ وَ مَعْدِنِ الرِّسَالَةِ وَ مُخْتَلَفِ الْمَلَائِكَةِ وَ الْحَمْدُ لِلَّهِ الَّذِي كَانَ فِي عِلْمِهِ السَّابِقِ وَ كِتَابِهِ النَّاطِقِ وَ بَيَانِهِ الصَّادِقِ أَنَّ أَحَقَّ الْأَسْبَابِ بِالصِّلَةِ وَ الْأَثَرَةِ وَ أَوْلَى الْأُمُورِ بِالرَّغْبَةِ فِيهِ سَبَبٌ أَوْجَبَ سَبَباً وَ أَمْرٌ أَعْقَبَ غِنًى

And Blessings be upon Muhammad^-saww, the finality of the Prophet-hood, and the best of the created beings, and upon his^-saww Progeny^-asws, being the Progeny^-asws of mercy, and the Bountiful tree, and a mine of the Message, and the interchange of the Angels. And the Praise is for Allah^-azwj which was in His^-azwj Pre-Knowledge, and His^-azwj speaking Book, and the truthful explanation, that the most rightful with the good relationships and the preference, and the highest of the matters with the desiring is wherein is a cause Obligating causes and a matter which results in self-sufficiency.

فَقَالَ جَلَّ وَ عَزَّ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ كانَ رَبُّكَ قَدِيراً وَ قَالَ وَ أَنْكِحُوا الْأَيامى مِنْكُمْ وَ الصَّالِحِينَ مِنْ عِبادِكُمْ وَ إِمائِكُمْ إِنْ يَكُونُوا فُقَراءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَ اللَّهُ واسِعٌ عَلِيمٌ

Allah^-azwj Mighty and Majestic Said: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord was always Powerful [25:54]; and Said: And marry the single ones from you, and the righteous ones from your slaves and maids. If they happen to be poor, Allah would Enrich them from His Grace, and Allah is Capacious, Knowing [24:32].

فَأَوْلَى النَّاسِ بِاللَّهِ مَنِ اتَّبَعَ أَمْرَهُ وَ أَنْفَذَ حُكْمَهُ وَ أَمْضَى قَضَاءَهُ وَ رَجَا جَزَاءَهُ وَ فُلَانُ بْنُ فُلَانٍ مَنْ قَدْ عَرَفْتُمْ حَالَهُ وَ جَلَالَهُ دَعَاهُ رِضَا نَفْسِهِ وَ أَتَاكُمْ إِيثَاراً لَكُمْ وَ اخْتِيَاراً لِخِطْبَةِ فُلَانَةَ بِنْتِ فُلَانٍ كَرِيمَتِكُمْ وَ بَذَلَ لَهَا مِنَ الصَّدَاقِ كَذَا وَ كَذَا فَتَلَقُّوهُ بِالْإِجَابَةِ وَ أَجِيبُوهُ بِالرَّغْبَةِ وَ اسْتَخِيرُوا اللَّهَ فِي أُمُورِكُمْ يَعْزِمْ لَكُمْ عَلَى رُشْدِكُمْ إِنْ شَاءَ اللَّهُ

So, the closest of the people with Allah^-azwj are the one who follow His^-azwj Commands, and implement His^-azwj Decisions, and approve His^-azwj Judgements, and desire for His^-azwj Recompense. And so and so, son of so and so, is one whom you have recognised his state, and his majesty. His soul was pleased with himself giving preference to you, and chose to propose so and so daughter of so and so, your honourable one, and extended to her such and such from the dower. Therefore, welcome him with the (positive) answer, and respond to him with the desire, and choose Allah^-azwj (perform Istikhaara) with regards to your matter, that He^-azwj would Make you determined upon your right way, Allah^-azwj Willing.

نَسْأَلُ اللَّهَ أَنْ يُلْحِمَ مَا بَيْنَكُمْ بِالْبِرِّ وَ التَّقْوَى وَ يُؤَلِّفَهُ بِالْمَحَبَّةِ وَ الْهَوَى وَ يَخْتِمَهُ بِالْمُوَافَقَةِ وَ الرِّضَا إِنَّهُ سَمِيعُ الدُّعَاءِ لَطِيفٌ لِمَا يَشَاءُ

We^-asws ask Allah^-azwj that He^-azwj Merges what is between you with the righteousness and the piety, with the love and the desire, and Seal it with the harmony and the pleasure. He^-azwj is the Hearer of the supplications, Kind to whoever He^-azwj so Desires to’’.[29]

Ali^-asws, brother^-asws of Rasool-Allah^-saww

الشيخ في (أماليه)، قال: حدثنا محمد بن علي بن خشيش، قال: حدثنا أبو الحسن علي بن القاسم بن يعقوب بن عيسى بن الحسن بن جعفر بن إبراهيم القيسي الخزاز إملاء في منزله، قال: حدثنا أبو زيد محمد بن الحسين بن مطاع المسلي إملاء، قال: حدثنا أبو العباس أحمد بن جبر القواس خال ابن كردي، قال: حدثنا محمد بن سلمة الواسطي، قال: حدثنا يزيد بن هارون، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن أنس بن مالك، قال

Al Sheykh in his (book) Amaali, said, ‘It was narrated to us by Ali Bin Khashish, from Abu Al Hassan Ali Bin Al Qasim Bin Yaqoub Bin Isa Bin Al Hassan Bin Ja’far Bin Ibrahim Al Qaysi Al Khazaz, dictated in his house, from Abu Zayd Muhammad Bin Al Husayn Bin Mata’a Al Masly, dictating, from Abu Al Abbas Ahmad bin Jabr Al Qawas, uncle of Ibn Kardy, from Muhammad Bin Salma Al Wasity, from Yazeed Bin Haroun, from Hamaad bin Salma, from Sabit, from Anas Bin Malik who said,

ركب رسول الله (صلى الله عليه و آله) ذات يوم بغلته، فانطلق إلى جبل آل فلان، و قال: «يا أنس، خذ البغلة، و انطلق إلى موضع كذا و كذا، تجد عليا جالسا يسبح بالحصى، فاقرأه مني السلام، و احمله على البغلة، و آت به إلي

‘Rasool-Allah^-saww rode his^-saww mule one day, and he^-saww went to a mountain of the family of so and so and said: ‘O Anas! Take the mule and go to such and such a place, you will find Ali^-asws seated resting in the pebbles, so convey the greetings from me^-saww, and carry him upon the mule and come with him^-asws to me^-saww’.

قال أنس: فذهبت، فوجدت عليا (عليه السلام) كما قال رسول الله (صلى الله عليه و آله)، فحملته على البغلة، فأتيت به إليه، فلما أن بصر به رسول الله (صلى الله عليه و آله)، قال: «السلام عليك، يا رسول الله

Anas said, ‘So I went, and I found Ali^-asws to be just as Rasool-Allah^-saww had said. I carried him^-asws upon the mule and came with him^-asws to him^-saww. So when he^-asws sighted Rasool-Allah^-saww, he^-asws said: ‘The greetings be upon you^-saww, O Rasool-Allah^-saww!’

قال: «و عليك السلام- يا أبا الحسن- اجلس، فإن هذا موضع قد جلس فيه سبعون نبيا مرسلا، ما جلس فيه من الأنبياء أحد إلا و أنا خير منه، و قد جلس في موضع كل نبي أخ له، ما جلس فيه من الإخوة أحد إلا و أنت خير منه

He^-saww said: ‘And upon you^-asws be the greetings, O Abu Al Hassan^-asws, be seated, for in this place have seated seventy Prophets^-as, Rasools^-as. There has not seated in it anyone from the Prophets except and I^-saww am better than him^-as. And there has seated in the place of every Prophet^-as, a brother of his^-as. There has not seated in it anyone from the brother, except and you^-asws are better than him’.

قال أنس: فنظرت إلى سحابة قد أظلتهما، و دنت من رؤوسهما، فمد النبي (صلى الله عليه و آله) يده إلى السحابة، فتناول عنقود عنب، فجعله بينه و بين علي (عليه السلام)، و قال: «كل يا أخي، هذه هدية من الله تعالى إلي، ثم إليك

Anas said, ‘So I looked at a cloud to have shaded them^-asws both, and approached their^-asws heads. Then the Prophet^-saww extended his^-saww hand to the cloud and took a bunch of grapes, and made it to be in front of Ali^-asws and said: ‘Eat, my^-saww brother^-asws! This is a gift from Allah^-azwj the Exalted to me^-saww, then to you^-asws’.

قال أنس: فقلت يا رسول الله، علي أخوك؟ قال: «نعم، علي أخي»، قلت: يا رسول الله، صف لي كيف علي أخوك؟

Anas said, ‘So I said, ‘O Rasool-Allah^-saww! Ali^-asws is your^-saww brother^-asws?’ He^-saww said: ‘Yes, Ali^-asws is my^-saww brother^-asws’. I said, ‘O Rasool-Allah^-saww! Describe to me how Ali^-asws is your^-saww brother^-asws?’

قال: «إن الله عز و جل خلق ماء تحت العرش قبل أن يخلق آدم بثلاثة آلاف عام، و اسكنه في لؤلؤة خضراء، في غامض علمه، إلى أن خلق آدم

He^-saww said: ‘Allah^-azwj Mighty and Majestic Crated water beneath the Throne, before He^-azwj Created Adam^-as by three thousand years, and Settled it in a green pearl, in the Unfathomable of His^-azwj Knowledge, until He^-azwj Created Adam^-as.

فلما خلق آدم، نقل ذلك الماء من اللؤلؤة، فأجراه في صلب آدم، إلى أن قبضه‏ الله، ثم نقله إلى صلب شيث، فلم يزل ذلك الماء ينتقل من ظهر إلى ظهر، حتى صار في صلب عبد المطلب

When He^-azwj Created Adam^-as, He^-azwj Transferred that water from the pearl, and Flowed it in the ribs of Adam^-as, until Allah^-azwj Captured him^-as (his soul). Then it got transferred to the ribs of Shees. So that water did not cease to be transferred from a rib to a rib, until it came to be in the rib of Abdul Muttalib^-asws.

ثم شقه الله عز و جل نصفين: فصار نصف في أبي عبد الله، و نصف في أبي طالب، فأنا من نصف الماء، و علي من النصف الآخر، فعلي أخي في الدنيا و الآخرة

Then Allah^-azwj Mighty and Majestic Split it into two halves, so one half came to be in Abdullah^-asws, and a half came to be in Abu Talib^-asws. Thus, I^-saww am from half the water, and Ali^-asws is from the other half. Therefore, Ali^-asws is my^-saww brother^-asws in the world and the Hereafter’.

ثم قرأ رسول الله (صلى الله عليه و آله): وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ كانَ رَبُّكَ قَدِيراً

Then Rasool-Allah^-saww recited: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord was always Powerful [25:54]’’.[30]

VERSE 55

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ الْكَافِرُ عَلَىٰ رَبِّهِ ظَهِيرًا {55}

And they are worshipping besides Allah what neither benefits them nor harms them; and the Kafir has always been a backer against his Lord [25:55]

محمد بن الحسن الصفار: عن عبد الله بن عامر، عن أبي عبد الله البرقي، عن الحسين بن عثمان، عن محمد بن الفضيل، عن أبي حمزة، قال: سألت أبا جعفر (عليه السلام) عن قول الله تبارك و تعالى: وَ كانَ الْكافِرُ عَلى رَبِّهِ ظَهِيراً، قال: «تفسيرها في بطن القرآن: علي (عليه السلام) هو ربه في الولاية و الطاعة، و الرب هو الخالق الذي لا يوصف

Muhammad Bin Al-Hassan Al-Saffar, from Abdullah Bin Aamir, from Abu Abdullah Al-Barqy, from Al-Husayn Bin Usmaan, from Muhammad Bin Al-Fazeyl, from Abu Hamza who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj the Exalted: and the Kafir has always been a backer against his Lord [25:55], said: ‘In its esoteric interpretation of the Quran it means Ali^-asws. He^-asws is his (Kafir’s) Lord regarding the Wilayah and the obedience. And the Lord^-azwj, He^-azwj is the Creator Who cannot be described.’

و قال أبو جعفر (عليه السلام): «إن عليا (عليه السلام) آية لمحمد (صلى الله عليه و آله)، و إن محمدا (صلى الله عليه و آله) يدعو إلى ولاية علي (عليه السلام)، أما بلغك قول رسول الله (صلى الله عليه و آله): من كنت مولاه فعلي مولاه، اللهم وال من والاه، و عاد من عاداه؟

And Abu Ja’far^-asws said: ‘Ali^-asws is a Sign for Muhammad^-saww and that Muhammad^-saww called to Wilayah of Ali^-asws. But, haven’t the words of Rasool-Allah^-saww reached you “The one whom I^-saww am the Master of, Ali^-asws is his Master. O Allah^-azwj! Befriend ones who befriend him^-asws and be Inimical to one who are inimical to him^-asws”?’[31]

VERSE 56

وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا {56}

And We have not Sent you except as a giver of glad tidings and as a warner [25:56]

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

So 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’.[32]

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’’.[33]

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 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 drying, 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

So 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’.[34]

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’.[35]

VERSES 57 – 59

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا {57}

Say: ‘I do not ask you for any recompense over it except one who so desires to should take a way to his Lord [25:57]

وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ ۚ وَكَفَىٰ بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا {58}

And he should rely on the Ever-living Who does not die, and Glorify with His Praise; and Sufficient is He of being Aware of the sins of His servants [25:58]

الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ الرَّحْمَٰنُ فَاسْأَلْ بِهِ خَبِيرًا {59}

The One Who Created the skies and the earth and what is between them in six days, then the Beneficent Established upon the Throne.  So ask the one who is well-informed, about Him [25:59]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ إِنَّ اللَّهَ خَلَقَ الْخَيْرَ يَوْمَ الْأَحَدِ وَ مَا كَانَ لِيَخْلُقَ الشَّرَّ قَبْلَ الْخَيْرِ وَ فِي يَوْمِ الْأَحَدِ وَ الْإِثْنَيْنِ خَلَقَ الْأَرَضِينَ وَ خَلَقَ أَقْوَاتَهَا فِي يَوْمِ الثَّلَاثَاءِ وَ خَلَقَ السَّمَاوَاتِ يَوْمَ الْأَرْبِعَاءِ وَ يَوْمَ الْخَمِيسِ وَ خَلَقَ أَقْوَاتَهَا يَوْمَ الْجُمُعَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ

From him, from Abdullah Bin Sinan who said:

I heard Abu Abdullah^-asws saying that: ‘Allah^-azwj Created the good on the day of Sunday, and He^-azwj did not Create the evil before the good. And during the day of Sunday and the Monday Created the firmaments and created their sustenance during the day of Tuesday, and Created the Skies on the day of Wednesday and Thursday, and Created their sustenance on the day of Friday, and these are the Words of the Mighty and Majestic: The One Who Created the skies and the earth and what is between them in six days [25:59]’.[36]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من زعم أن الله من شي‏ء، أو في شي‏ء، أو على شي‏ء، فقد كفر». قلت فسر لي. قال: «أعني بالحواية من الشي‏ء له، أو بإمساك له، أو من شي‏ء سبقه

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer,

‘Abu Abdullah^-asws having said: ‘The one who claims that Allah^-azwj is from something, or in something, or upon something, so he has blasphemed’. I said, ‘Explain it for me’. He^-asws said: ‘I^-asws mean by the imagining something for Him^-azwj, or Grasping Him^-azwj, or something preceding Him^-azwj’.

وفي رواية أخرى: «من زعم أن الله من شي‏ء فقد جعله محدثا، و من زعم أنه في شي‏ء فقد جعله محصورا، و من زعم أنه على شي‏ء فقد جعله محمولا

And in another report, he^-asws said: ‘The one who thinks that Allah^-azwj is from something, so he Made Him^-azwj out to be something new. And the one who thinks that He^-azwj is inside something, so he has made Him^-azwj to be fortified. And the one who thinks that He^-azwj is upon something, so he has Made Him^-azwj to be carried’.[37]

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي الحسن موسى (ع) وسئل عن معنى قول الله ” الرحمن على العرش استوى ” فقال: استولى على ما دق وجل

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Al-Hassan Musa^-asws, and he^-asws was asked about the Meaning of the Words of Allah^-azwj: the Beneficent Established upon the Throne [25:59]. So he^-asws said: ‘Governs upon the delicate and the majestic’.[38]

وَ بِهَذَا الْإِسْنَادِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ

And by this chain, from Sahl, from Al Hassan Bin Mahboub, from Muhamad Bin Marid,

‘Abu Abdullah^-asws was asked about the Words of Allah^-azwj Mighty and Majestic: the Beneficent Established upon the Throne [25:59]. So he^-asws said: ‘Evenly from everything. So there isn’t anything closer to Him^-azwj than a (another) thing’.[39]

Asking the well-informed ones^-asws

حدثنا عبد الله بن جعفر عن محمد بن عيسى عن محمد بن سنان عن اسمعيل بن جابر وعبد الكريم عن عبد الحميد بن ابى الديلم عن ابى عبد الله عليه السلام قال كتاب الله الذكر واهله آل محمد الذين امر الله بسئوالهم ولم يؤمروا بسؤال الجهال

Narrated to us Abdullah Bin Ja’far, from Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail Bin Jaabir and Abdul Kareem, from Abdul Hameed Bin Abu Al-Dalam who has reported the following:

Abu Abdullah^-asws said: ‘The Book of Allah^-azwj is the Zikr, and its People^-asws are the Progeny^-asws of Muhammad^-saww are the ones whom Allah^-azwj has Commanded to ask them^-asws and did not Command to ask the ignorant ones’.[40]

VERSE 60

وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَٰنِ قَالُوا وَمَا الرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا  {60}

And when it is said to them: ‘Do Sajdah to the Beneficent!’ They say, ‘And what is the Beneficent? Shall we do Sajdah to what you are ordering us?’ And it increases them in aversion [25:60]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah^-azwj the High Said: ‘O Musa^-as! But rather, the mercy of your mother to you^-as was a Grace of My^-azwj Mercy, and it was I^-azwj Who inclined her towards you^-as, and Refined her heart to avoid her rest for your upbringing, and if I^-azwj had not Done that with her, then she would have been to you like any other woman’’. [41]

VERSE 61

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُنِيرًا {61}

Blessed is He Who Made the constellations in the skies and Made therein a lamp and a shining moon [25:61]

علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تبارك و تعالى: تَبارَكَ الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً، قال: «فالبروج: الكواكب، و البروج التي للربيع و الصيف: الحمل، و الثور، و الجوزاء، و السرطان، و الأسد، و السنبلة، و بروج الخريف و الشتاء: الميزان، و العقرب، و القوس، و الجدي، و الدلو، و السمكة ، و هي اثنا عشر برجا

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

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Blessed and Exalted: Blessed is He Who Made the constellations in the skies [25:61], he^-asws said: ‘The constellations are the planets. And the constellations, which, are for the spring and the summer are – Aries, Taurus, Gemini, Cancer, Leo and Virgo. And the constellations for the Autumn and winter are – Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces. And these are twelve constellations’.[42]

VERSE 62

وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا {62}

And He is the One Who Made the night and the day in succession (to each other), for the one who intends to do Zikr or intends gratefulness [25:62]

علي بن إبراهيم، قال: حدثني أبي، عن صالح بن عقبة، عن جميل، عن أبي عبد الله (عليه السلام)، قال: قال له رجل: جعلت فداك- يا ابن رسول الله- ربما فاتتني صلاة الليل الشهر، و الشهرين و الثلاثة، فأقضيها بالنهار، أ يجوز ذلك؟

Ali Bin Ibrahim said, ‘My father narrated to me, from Salih Bin Uqba, from Jameel, who says:

‘A man said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws – O son^-asws of Rasool-Allah^-saww – Sometimes I miss my night Salat for the month, and two months and three. So can I fulfil it by the day? Is that allowable?’

قال: «قرة عين لك و الله- قالها ثلاثا- إن الله يقول: وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً الآية، فهو قضاء صلاة النهار بالليل، و قضاء صلاة الليل بالنهار، و هو من سر آل محمد المكنون

He^-asws said: ‘By Allah^-azwj! May your eyes be delighted’ – and he^-asws said it three times – ‘Allah^-azwj is Saying: And He is the One Who Made the night and the day in succession (to each other) [25:62]’ – the Verse – So it is the fulfilling of the Salat of the day by the night, and fulfilling the night Salat by the day. And it is from the secrets of the Progeny^-asws of Muhammad^-saww, the hidden’.[43]

VERSES 63 – 66

وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا {63}

And the servants of the Beneficent are those who walk on the earth humbly, and when the ignorant one address them, they say, ‘Peace!’ [25:63]

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا {64}

And those who spend the night in Sajdah to their Lord, and standing [25:64]

وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا {65}

And those who are saying, ‘Our Lord! Turn away from us the Punishment of Hell! Surely, its Punishment would be inseparable [25:65]

إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا {66}

Surely, it is an evil abode and (an evil) place to stay [25:66]

محمد بن يعقوب. عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن محبوب، عن محمد بن النعمان، عن سلام، قال: سألت أبا جعفر (عليه السلام) عن قوله تعالى: وَ عِبادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً، قال: «هم الأوصياء، من مخافة عدوهم

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Muhammad Bin Al-Nu’man, from Salaam who said,

‘I asked Abu Ja’far^-asws about the Words of the Exalted: And the servants of the Beneficent are those who walk on the earth humbly [25:63], he^-asws said: ‘They are the successors^-asws, from the fear of their^-asws enemies’.[44]

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، قال: حدثنا أحمد بن محمد بن عيسى، عن ابن أبي نجران، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام)، في قوله: وَ عِبادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً، قال: «الأئمة يمشون على الأرض هونا، خوفا من عدوهم

Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Hamaad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: And the servants of the Beneficent are those who walk on the earth humbly [25:63], he^-asws said: ‘The Imams^-asws are walking upon the earth modestly, in fear from their^-asws enemies’.[45]

علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: إِنَّ عَذابَها كانَ غَراماً، يقول: «ملازما لا يفارق

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

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: Surely its Punishment would be inseparable [25:65], said: ‘It is inflicted and does not separate (go away)’.[46]

VERSE 67

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا {67}

And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67]

وعنه: عن أحمد بن أبي عبد الله، عن محمد بن علي، عن محمد بن سنان، عن أبي الحسن (عليه السلام) في قوله عز و جل: وَ كانَ بَيْنَ ذلِكَ قَواماً، قال: «القوام هو المعروف، عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ على قدر عياله، و مؤنتهم التي هي صلاح له و لهم و لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا ما آتاها

And from him, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Sinan,

(It has been narrated) from Abu Al-Hassan^-asws regarding the Words of the Mighty and Majestic: and are moderate between that [25:67], he^-asws said: ‘The moderate – It is the reasonable: the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236] – in accordance with his dependants. And their provision is that which is correct for him and for them. And Allah does not Encumber a soul except what He has Given it [65:7]’.[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو الْأَحْوَلِ قَالَ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذِهِ الْآيَةَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً قَالَ فَأَخَذَ قَبْضَةً مِنْ حَصًى وَ قَبَضَهَا بِيَدِهِ فَقَالَ هَذَا الْإِقْتَارُ الَّذِي ذَكَرَهُ اللَّهُ فِي كِتَابِهِ ثُمَّ قَبَضَ قَبْضَةً أُخْرَى فَأَرْخَى كَفَّهُ كُلَّهَا ثُمَّ قَالَ هَذَا الْإِسْرَافُ ثُمَّ أَخَذَ قَبْضَةً أُخْرَى فَأَرْخَى بَعْضَهَا وَ أَمْسَكَ بَعْضَهَا وَ قَالَ هَذَا الْقَوَامُ

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Muhammad Al Jowhary, from jameel Bin Salih, from Abdul Malik Bin Amro Al Ahowl who said,

‘Abu Abdullah^-asws recited this verse: And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67]. So he^-asws grabbed a handful of pebbles and captured these in his^-asws hand, and he^-asws said: ‘This is the miserliness which Allah^-azwj Mentions in His^-azwj book’. Then he^-asws grabbed another handful, so he^-asws opened his^-asws palm, all of it, then said: ‘This is the extravagance’. Then he^-asws grabbed another handful, so he^-asws opened part of it and withheld part of it and said, ‘This is the moderation’.[48]

عن جابر، عن أبي جعفر (عليه السلام)، قال: «قوله: وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا إذا أسرفوا سيئة، و أقتروا سيئة، وَ كانَ بَيْنَ ذلِكَ قَواماً حسنة، فعليك بالحسنة بين السيئتين

From Jabir, from Abu Ja’far^-asws having said: ‘His^-azwj Words: And those, when they spend, are not being extravagant and are not stingy [25:67]. When they are extravagant it is an evil deed, and (when they are) stingy it is an evil deed, and are moderate between that [25:67] – is a good (deed). So, it is upon you to do good deeds (and be) between the two evil ones’.[49]

وعنه: عن عدة من أصحابنا، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن عمرو، عن عبد الله بن أبان، قال: سألت أبا الحسن الأول (عليه السلام) عن النفقة على العيال، فقال: «ما بين المكروهين: الإسراف، و الإقتار

And from him, from a number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Amro, from Abdullah bin Aban who said,

‘I asked Abu Al-Hassan^-asws the 1^st about the spending upon the dependants, so he^-asws said: ‘What is between the two abhorrence(s) – the extravagance and the (self) impoverishment’’.[50]

عن عبد الرحمن، قال: سألت أبا عبد الله (عليه السلام) عن قوله: وَ يَسْئَلُونَكَ ما ذا يُنْفِقُونَ قُلِ الْعَفْوَ. قال: «الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً – قال-: نزلت هذه بعد هذه، هي الوسط». تفسير العيّاشي

From Abdul Rahman who said, ‘I asked Abu Abdullah^-asws about His^-azwj Words: And they are asking you what they should be spending. Say: ‘The surplus’ [2:219]. He^-asws said: ‘And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67]. He^-asws said: ‘This was Revealed after this. It is the moderation’’.[51]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْبَعَةٌ لَا تُسْتَجَابُ لَهُمْ دَعْوَةٌ رَجُلٌ جَالِسٌ فِي بَيْتِهِ يَقُولُ اللَّهُمَّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالطَّلَبِ وَ رَجُلٌ كَانَتْ لَهُ امْرَأَةٌ فَدَعَا عَلَيْهَا فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ أَمْرَهَا إِلَيْكَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Four (people), a supplication will not be Answered for them – a man who sits in his house saying, ‘O Allah^-azwj! Grace me sustenance’. So He^-azwj would Say to him: “Did I^-azwj not Command you with the seeking (of the livelihood)?” and a man who has a wife for him, so he supplicates against her, so He^-azwj would Say to him: “Did I^-azwj not Make her matter to you?”

وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ اللَّهُمَّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالِاقْتِصَادِ أَ لَمْ آمُرْكَ بِالْإِصْلَاحِ ثُمَّ قَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ

And a man who had wealth for him, so he spoilt it, so He^-azwj would Say to him: ‘Grace me sustenance’. So He^-azwj would Say to him: “Did I^-azwj not Command you with the moderation? Did I^-azwj not Command you with the righteousness?” Then He^-azwj Says: And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67]; and a man who did have wealth for him, but he lent it without any evidence, so He^-azwj would Say to him: “Did I^-azwj not Command you with the witnessing?’[52]

VERSES 68 – 70

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا {68}

And those who are not supplication to another god along with Allah, and are not killing the soul which Allah Forbade except with the right, nor are they committing adultery. And one who does that, indulges in sin [25:68]

يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا {69}

The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69]

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {70}

Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]

أَخْبَرَنَا الشَّيْخُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الطُّوسِيُّ بِالْمَوْضِعِ الْمَذْكُورِ فِي السَّنَةِ الْمَذْكُورَةِ قَالَ: أَخْبَرَنَا السَّعِيدُ الْوَالِدُ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ: أَخْبَرَنِي أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ الزُّرَارِيُّ قَالَ: أَخْبَرَنِي عَمِّي أَبُو الْحُسَيْنِ عَلِيُّ بْنُ سُلَيْمَانَ بْنِ الْجَهْمِ قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ قَالَ: أَخْبَرَنَا الْعَلَاءُ بْنُ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ الثَّقَفِيِّ قَالَ

It was informed to us by Al Sheykh Abu Ali Al Hassan Bin Muhammad Al Toosy at the mentioned place, during the mentioned month, from Al Saeed Al Walid, from Al Sheykh Al Mufeed Muhammad Bin Muhammad Bin Al Nu’man, from Abu Ghalib Ahmad Bin Muhammad Al Zarary, from his uncle Abu Al Husayn Ali Bin Suleyman Bin Al Jaham, from Abu Abdullah Muhammad Bin Khalid Al Tayalisy, from Al A’ala Bin Razeyn, from Muhammad Bin Al Muslim Al Saqafy who said,

سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً قَالَ ع يُؤْتَى بِالْمُؤْمِنِ الْمُذْنِبِ يَوْمَ الْقِيَامَةِ حَتَّى يُقَامَ بِمَوْقِفِ الْحِسَابِ فَيَكُونُ اللَّهُ تَعَالَى هُوَ الَّذِي يَتَوَلَّى حِسَابَهُ حَتَّى لَا يَطَّلِعَ عَلَى حِسَابِهِ أَحَدٌ مِنَ النَّاسِ فَيُعَرِّفُهُ ذُنُوبَهُ حَتَّى إِذَا أَقَرَّ بِسَيِّئَاتِهِ

‘I asked Abu Ja’far Muhammad^-asws Bin Ali^-asws regarding the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. He^-asws said: ‘They will come with the Momin, the sinner, on the Day of Judgment until he would be made to stand at the Pausing stop for the Reckoning. And it would happen that it will be Allah^-azwj the Exalted, He^-azwj will be the One Who will Take charge of his Reckoning, to the extent that He^-azwj will not Notify anyone from the people upon his Reckoning. So he would recognise his sins, until when he acknowledges his evil deeds.

قَالَ اللَّهُ عَزَّ وَ جَلَّ بَدِّلُوهَا حَسَنَاتٍ وَ أَظْهِرُوهَا عَلَى النَّاسِ فَيَقُولُ النَّاسُ حِينَئِذٍ مَا كَانَ لِهَذَا الْعَبْدِ سَيِّئَةٌ وَاحِدَةٌ ثُمَّ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ فَهَذَا تَأْوِيلُ الْآيَةِ فِي الْمُذْنِبِينَ مِنْ شِيعَتِنَا خَاصَّةً

Allah^-azwj Mighty and Majestic would Say to His^-azwj Scribes: “Change these to be good deeds and display these upon the people!” So the people would be saying at that time, ‘There wasn’t even a single evil deed for this servant!’ Then Allah^-azwj would Command with him to (be taken to) the Paradise. Thus, this is the explanation of the Verse, and is regarding the sinners from our^-asws Shias in particular’.[53]

المفيد في (الإختصاص): عن محمد بن الحسن السجاد، عن سعد بن عبد الله، عن محمد بن أحمد، عن محمد بن إسماعيل، عن جعفر بن محمد بن الهيثم الحضرمي، عن علي بن الحسين الفزاري، عن آدم بن التمار الحضرمي، عن سعد بن طريف، عن الأصبغ بن نباتة، قال: أتيت أمير المؤمنين (صلوات الله عليه) لأسلم عليه، فجلست أنتظره، فخرج إلي، فقمت إليه، فسلمت عليه، فضرب على كفي، ثم شبك أصابعه بأصابعي، ثم قال: «يا أصبغ بن نباتة»، قلت: لبيك و سعديك، يا أمير المؤمنين

Al-Mufeed in Al-Ikhtisas, from Muhammad Bin Al-Hassan Al-Sajaad, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Al-Haysam Al-Hazramy, from Ali Bin Al-Husayn Al-Fazary, from Adam Bin Al-Tammar Al-Hazramy, from Sa’ad Bin Tareyf, from Al-Asbagh Bin Nabata who said,

‘I came up to Amir Al-Momineen^-asws to greet him, so I seated myself waiting for him^-asws. He^-asws came out to me, and I stood up for him^-asws and greeted him^-asws. He^-asws struck upon my wrist, then clasped his^-asws fingers with my fingers, then said: ‘O Asbagh Bin Nabata!’ I said, ‘At your service and command, O Amir-al- Momineen^-asws!’

فقال: «إن ولينا ولي الله، فإذا مات ولي الله كان من الله بالرفيق الأعلى، و سقاه من نهر أبرد من الثلج، و أحلى من الشهد، و ألين من الزبد

He^-asws said: ‘Our^-asws friend is a friend of Allah^-azwj. So when a friend of Allah^-azwj dies, he would be with the elevated friends of Allah^-azwj, and would be quenched from a river colder than ice, sweeter than honey, and softer than butter’.

فقلت: بأبي أنت و امي، و إن كان مذنبا؟

So I said, ‘May my father and my mother be sacrificed for you^-asws, what if he was a sinner?’

فقال: «نعم، و إن كان مذنبا، أما تقرأ القرآن: فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يا أصبغ، إن ولينا لو لقي الله و عليه من الذنوب مثل زبد البحر، و مثل عدد الرمل، لغفرها الله له، إن شاء الله تعالى

He^-asws said: ‘Yes, and even if he was a sinner. Have you not read the Quran: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]? O Asbagh! Our^-asws friend, even if he were to meet Allah^-azwj, and he had for him sins the like of the foam of the sea, and like the number of grains of sand, Allah^-azwj would Forgive these for him, if Allah^-azwj so Desires to’.[54]

شرف الدين النجفي، قال: روى مسلم في (الصحيح) عن أبي ذر (رضي الله عنه)، قال: قال رسول الله (صلى الله عليه و آله): «يؤتى بالرجل يوم القيامة، فيقال: اعرضوا عليه صغار ذنوبه، و تخبأ كبارها، فيقال له: عملت يوم كذا و كذا، كذا و كذا، و هو مقر لا ينكر، و هو مشفق من الكبائر، فيقال: أعطوه مكان كل سيئة عملها حسنة. فيقول الرجل حينئذ: لي ذنوب ما أراها هاهنا!». قال: و لقد رأيت رسول الله (صلى الله عليه و آله) ضحك حتى بدت نواجذه

Sharaf Al-Deen Al-Najafy said, ‘It has been reported by Muslim in Al-Saheeh,

(It has been narrated) from Abu Dharr^ar who said, ‘Rasool-Allah^-saww said: ‘They will come with the man on the Day of Judgement, so it shall be said: ‘Present his small sins to him, and hide the big ones of it’. So they shall say to him: ‘You did such and such on such and such a day’. And he would be accepting and not denying any of it, and he would be afraid of his major sins. So it shall be said: ‘Give him a good deed in place of every evil one’. The man would then be saying, ‘There are sins for me which I do not see them here!’ He (the narrator) said, ‘And Rasool-Allah^-saww was seen to smile to the extent that his^-saww teeth were seen’.[55]

أبو القاسم جعفر بن محمد بن قولويه في (كامل الزيارات)، قال: حدثني أبو العباس محمد بن جعفر، عن محمد بن الحسين بن أبي الخطاب، عن منيع، عن صفوان بن يحيى، عن صفوان بن مهران الجمال، عن أبي عبد الله (عليه السلام)، قال: «أهون ما يكسب زائر الحسين (عليه السلام) في كل حسنة ألف ألف حسنة، و السيئة واحدة، و أين الواحدة من ألف ألف

Abu Al-Qasim Ja’far Bin Muhammad Bin Quwlawayh in Kaamil Al-Ziyaraat said, ‘Abu Al-Abbas Muhammad Bin Ja’far narrated to me, from Muhammad Bin Al-Husay Bin Abu Al-Khattab, from Mani’e, from Safwan Bin Yahya, from Safwan Bin Mahran Al-Jamaal,

‘Abu Abdullah^-asws has said: ‘It is so easy what the visitor of Al-Husayn^-asws earns in every good deed, a thousand, thousand good deeds, and the evil-deed is only one. And where is the one when compared to a thousand, thousand?’

ثم قال: «يا صفوان، أبشر، فإن لله ملائكة معها قضبان من نور، فإذا أراد الحفظة أن تكتب على زائر الحسين (عليه السلام) سيئة، قالت الملائكة للحفظة: كفي. فتكف، فإذا عمل حسنة، قالت لها: اكتبي، أولئك الذين يبدل الله سيئاتهم حسنات

Then he^-asws said: ‘O Safwan! Receive glad tidings, for Allah^-azwj has Angels who have rods of Light. So when the Preserver (Angel) intends to write a sin upon the visitor of Al-Husayn^-asws, the Preserving Angels said: ‘Pause!’ So it pauses. So when he does a good deeds, say to it: ‘Write!’ so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’.[56]

وعن أبي جعفر عليه السلام قال: قلت بمكة له: إن لي حاجة، فقال: تلقاني بمكة، فلقيته، فقلت: يا بن رسول الله إن لي حاجة؟ فقال: تلقاني بمنى، فلقيته بمنى، فقلت: يابن رسول الله إن لي حاجة، فقال: [ هات ] حاجتك

And from Abu Ja’far^-asws having said: ‘I said to him^-asws at Makkah, ‘There is a need for me’. He^-asws said: ‘Meet me in Makkah. So I met him^-asws, and I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me?’ He^-asws said: ‘Meet me^-asws in Mina’. So I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. He^-asws said: ‘State your need’.

فقلت: يا بن رسول الله إني كنت أذنبت ذنبا فيما بيني وبين الله عزوجل، لم يطلع عليه أحد، و اجلك  أن أستقبلك به، فقال: إذا كان يوم القيامة تجلى  الله عزوجل لعبده المؤمن فيوقفه على ذنوبه ذنبا ذنبا، ثم يغفرها له، لا يطلع على ذلك ملك مقرب، ولا نبي مرسل

I said, ‘O son^-asws of Rasool-Allah^-saww! I have committed a sin in what is between me and Allah^-azwj Mighty and Majestic. I have not notified anyone upon it, and due to you^-asws (being what you^-asws are) that I am facing you^-asws with it’. He^-asws said: ‘When it will be the Day of Judgment, Allah^-azwj Mighty and Majestic would Manifest for the Momin servant, and He^-azwj would Pause him upon his sins, sin by sin. Then He^-azwj will Forgive these for him, not Notifying upon that, neither an Angel of Proximity nor a Mursil Prophet^-as’.

وفي حديث آخر: ويستر عليه من ذنوبه ما يكره أن يوقفه عليه، ثم يقول لسيئاته كوني حسنات، وذلك قول الله عزوجل: ” فاولئك – الذين – يبدل الله سيئاتهم حسنات

And in another Hadeeth: ‘And He^-asws would Veil upon him from his sins whatever he dislikes that he should be Paused upon it. Then He^-azwj would be Saying to his evil deeds: “Become good deeds!” And that is in the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’.[57]

محمد بن عيسى عن عمر بن إبراهيم بياع السابري عن حجر بن زائدة عن رجل عن أبي جعفر عليه السلام قال: قلت له: يا بن رسول الله ان لي حاجة فقال: تلقاني بمكة فقلت يا بن رسول الله ان لي حاجة فقال: هات حاجتك

Muhammad Bin Isa, from Umar Bin Ibrahim Baya’a Al Sabiry, from Hujr Bin Zaida, from a man,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. So he^-asws said: ‘Meet me^-asws in Makkah’. So I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me!’ So he^-asws said: ‘State your need’.

فقلت: يا بن رسول الله انى أذنبت ذنبا بيني وبين الله لم يطلع عليه أحد فعظم على وأجلك أن استقبلك به فقال: انه إذا كان يوم القيامة وحاسب الله عبده المؤمن أوقفه على ذنوبه ذنبا ذنبا ثم غفر هاله لا يطلع على ذلك ملكا مقربا ولا نبيا مرسلا

I said, ‘O son^-asws of Rasool-Allah^-saww! I have committed a sin between me and Allah^-azwj and have not notified anyone upon it. Thus it is grievous upon me and you^-asws are postponing my facing you^-asws with it’. So he^-asws said: ‘When it would be the Day of Judgment and Allah^-azwj would Reckon His^-azwj Momin servant, He^-azwj would Pause him upon his sins, sin by sin. Then He^-azwj would Forgive there for him, neither Notifying that upon and Angel of Proximity, nor a Mursil Prophet^-as’.

قال عمر بن إبراهيم: وأخبرني عن غير واحد أنه قال: ويستر عليه من ذنوبه ما يكره أن يوقفه عليها قال: ويقول لسيئاته: كونى حسنات قال: وذلك قول الله تبارك وتعالى: (أولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما

Umar Bin Ibrahim said, ‘And I have been informed from someone else that he^-asws said: ‘And He^-azwj would Veil upon him from his sins what he dislikes he being paused upon it’. And He^-azwj would be Saying to his evil deeds: “Become good deeds!” And these are the Words of Allah^-azwj Blessed and Exalted: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’’.[58]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن ابن فضال، عن أبي جميلة، عن محمد الحلبي، عن أبي عبد الله (عليه السلام)، قال: «إن رسول الله (صلى الله عليه و آله) قال: إن الله مثل لي امتي في الطين، و علمني أسماءهم، كما علم آدم الأسماء كلها

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Ibn Fazal, from Abu Jameela, from Muhammad Al Halby,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Made resemblances of my^-saww community for me^-saww in the clay, and Taught me^-saww their names, just as Adam^-as was Taught the names, all of them.

فمر بي أصحاب الرايات، فاستغفرت لعلي و شيعته، إن ربي وعدني في شيعة علي خصلة

Then the companions of the banners passed by me^-saww, so I^-saww sought Forgiveness for Ali^-asws and his^-asws Shias. My^-saww Lord^-azwj Promised me^-saww a peculiarity regarding the Shias of Ali^-asws’.

قيل: يا رسول الله، و ما هي؟ قال: المغفرة لمن آمن منهم، و إن الله لا يغادر «6» صغيرة و لا كبيرة، و لهم تبدل السيئات حسنات

It was said, ‘O Rasool-Allah^-saww! And what is it?’ He^-saww said: ‘The Forgiveness for the one from them who believe, and that Allah^-azwj would neither Leave a minor sin nor a major sin, and for them He^-azwj would Replace their evil deeds with good deeds [25:70]’’.[59]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( صلوات الله عليه )  قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘Abu Ja’far^-asws narrated to me saying: ‘I^-asws heard my^-asws father^-asws saying: ‘I^-asws heard my^-asws father^-asws Musa^-asws Bin Ja’far^-asws saying: ‘Amro Bin Ubeyd came over to Abu Abdullah^-asws. So when he greeted and was seated, recited this Verse: Those who are shunning the major sins and the immoralities [53:32], then held back. So Abu Abdullah^-asws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allah^-azwj Mighty and Majestic’.

فَقَالَ نَعَمْ يَا عَمْرُو

He^-asws said: ‘Yes – O Amro . . . .

و الزنا، لأن الله عز و جل يقول: وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً

And the adultery, because Allah^-azwj Mighty and Majestic is Saying: And one who does that, indulges in sin [25:68] The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69].

قال: فخرج عمرو و له صراخ من بكائه، و هو يقول: هلك من يقول برأيه، و نازعكم في الفضل و العلم

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to your^-asws merits and the Knowledge’.[60]

VERSES 71 & 72

وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا {71}

And one who repents and does righteous deeds, then surely he repents to Allah penitently [25:71]

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا {72}

And those who are not witnessing the falsities, and when they pass by the vanities, they pass by nobly [25:72]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ الَّذِينَ لا يَشْهَدُونَ الزُّورَ قَالَ الْغِنَاءُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim, from Abu Al Sabbah,

(It has been narrated) from Abu Abdullah^-asws having said regarding the Words of the Mighty and Majestic: And those who are not witnessing the falsities [25:72]. He^-asws said: ‘The singing (music)’.[61]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ

Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-Zubayri:

‘I said to Abu Abdullah^-asws ‘O Scholar! Inform me, which of the deeds is the most superior in the Presence of Allah^-azwj? He^-asws said: What Allah^-azwj will not Accept anything except with it’

قُلْتُ وَ مَا هُوَ قَالَ‏ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً

I asked, ‘What is that?’ He^-asws said, Emān in Allah^-azwj besides whom no one deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) Reward.’

وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً

Allah has Said: and when they pass by the vanities, they pass by nobly [25:72].

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

This is what Allah^-azwj has Made obligatory for the ears in relation to Emān; that they must not listen to what is unlawful to hear, and such matters are of its deeds, which is of Emān.[62]

سَهْلُ بْنُ زِيَادٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ حَمَّادٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ نَزَلْنَا الْمَدِينَةَ فَأَتَيْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَنَا أَيْنَ نَزَلْتُمْ فَقُلْنَا عَلَى فُلَانٍ صَاحِبِ الْقِيَانِ فَقَالَ كُونُوا كِرَاماً

Sahl Bin Ziyad, from Saeed Bin Janaah, from Hammad, from Abu Ayoub Al Khazzaz who said,

‘We lodged at Al-Medina, so we went over to Abu Abdullah^-asws, so he^-asws said to us: ‘Where are you lodged at?’ So we said, ‘At so and so, the owner of the singing slave-girls’. He^-asws said: ‘Be honourable’.

فَوَ اللَّهِ مَا عَلِمْنَا مَا أَرَادَ بِهِ وَ ظَنَنَّا أَنَّهُ يَقُولُ تَفَضَّلُوا عَلَيْهِ فَعُدْنَا إِلَيْهِ فَقُلْنَا إِنَّا لَا نَدْرِي مَا أَرَدْتَ بِقَوْلِكَ كُونُوا كِرَاماً

So, by Allah^-azwj, we did not know what he^-asws intended by it, and we thought that he^-asws was saying that we should be graceful upon it. So we returned to him^-asws, and we said, ‘We do not know what you^-asws intended by your^-asws words: ‘Be honourable’’.

فَقَالَ أَ مَا سَمِعْتُمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً

So he^-asws said: ‘Have you all not heard the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book: and when they pass by the vanities, they pass by nobly [25:72]?’[63]

VERSE 73

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا {73}

And those, when the Signs of their Lord are mentioned, do not fall deaf and blind upon these [25:73]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ إِذا ذُكِّرُوا بِآياتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْها صُمًّا وَ عُمْياناً قَالَ مُسْتَبْصِرِينَ لَيْسُوا بِشُكَّاكٍ

Ali Bin Muhammad, from Ali Bin Al-Abbas, from Muhammad Bin Ziyad, from Abu Baseer who said:

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: And those, when the Signs of their Lord are mentioned, do not fall deaf and blind upon these [25:73]. He^-asws said: ‘Those who are endowed with insight, they aren’t with doubts’.[64]

VERSE 74

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا {74}

And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74]

علي بن إبراهيم، قال: حدثني محمد بن أحمد، قال: حدثني الحسن بن محمد بن سماعة، عن حماد، عن أبان بن تغلب، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً، قال: «هم نحن أهل البيت

Ali Bin Ibrahim said, ‘Muhammad Bin Ahmad narrated to me, from Al-Hassan Bin Muhammad Bin Sama’at, from Hamaad, from Abaan Bin Taghlub who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74], he^-asws said: ‘They^-asws are us^-asws, the People^-asws of the Household’.[65]

محمد بن العباس، قال: حدثنا محمد بن القاسم بن سلام، عن عبيد بن كثير، عن الحسين بن نصر ابن مزاحم، عن علي بن زيد الخراساني، عن عبد الله بن وهب الكوفي، عن أبي هارون العبدي، عن أبي سعيد الخدري، في قول الله عز و جل: رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً، قال رسول الله (صلى الله عليه و آله) لجبرئيل (عليه السلام): مِنْ أَزْواجِنا؟ قال: خديجة. قال: وَ ذُرِّيَّاتِنا؟ قال: فاطمة. قال: قُرَّةَ أَعْيُنٍ؟ قال: الحسن و الحسين. قال: وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً. قال: علي بن أبي طالب

Muhammad Bin Al-Abbas, from Muhammad Bin Al-Qasim Bin Salaam, from Ubeyd Bin Kaseer, from Al-Husayn Bin Nasr Ibn Mazahim, from Ali Bin Zayd Al-Khurasany, from Abdullah Bin Wahab Al-Kufy, from Abu Haroun Al-Abdy,

(It has been narrated) from Abu Saeed Al-Khudry, regarding the Words of Allah^-azwj Mighty and Majestic: ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74], Rasool-Allah^-saww said to Jibraeel^-as: ‘From our wives?’ He^-as said: ‘Khadeeja^-asws’. He^-saww said: ‘and our offspring?’ He^-as said: ‘Fatima^-asws’. He^-saww said: ‘delight of our eyes?’ He^-as said: ‘Al-Hassan^-asws and Al-Husayn^-asws’. He^-saww said: ‘and Make us Imams for the pious?’ He^-as said: ‘Ali^-asws Bin Abu Talib^-asws’.[66]

عنه، عن ابن فضال، عن علي بن عقبة، عن أبيه، عن سليمان بن خالد قال: كنت في محمل أقرأ إذ نادانى أبو عبد الله عليه السلام: اقرأ يا سليمان قال: ثم قرأت حتى انتهيت إلى قوله ” والذين لا يشهدون الزور، وإذا مروا باللغو مرو اكراما ” فقال، هذه فينا

From him, from Ibn Fazaal, from Ali Bin Uqba, from his father, from Suleyman Bin Khalid who said, ‘I was in a (camel) loader reading (the Quran),

When Abu Abdullah^-asws called out to me: ‘Read, O Suleyman!’ He (the narrator) said, ‘Then I recited until I ended up to His^-azwj Words: And those who are not witnessing the falsities, and when they pass by the vanities, they pass by nobly [25:72]. So he^-asws said: ‘This is regarding us^-asws’.

ثم قرأت ” والذين إذا ذكروا بآيات ربهم لم يخروا عليها صما وعميانا ” فقال: هذه فيكم إذا ذكرتم فضلنا لم تشكوا

Then I recited: And those, when the Signs of their Lord are mentioned, do not fall deaf and blind upon these [25:73]. So he^-asws said: ‘This is regarding you all (Shias). When our^-asws merits are mentioned, you do not doubt’.

ثم قرأت: ” والذين يقولون ربنا هب لنا من أزواجنا وذرياتنا قرة أعين: إلى آخر السورة ” فقال: هذه فينا

Then I recited: And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74] – up to the end of the Chapter. So he^-asws said: ‘This is regarding us^-asws’.[67]

وعنه، قال: حدثنا محمد بن الحسين، عن جعفر بن عبد الله المحمدي، عن كثير بن عياش، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً، قال: أي هداة يهتدى بنا، و هذه لآل محمد (عليهم السلام) خاصة

And from him (Sharaf Al Deen Al Najafy), ‘It was narrated to us by Muhammad Bin Al Husayn, from Ja’far bin Abdullah Al Muhammady, from Kaseer Bin Ayyash, from Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74] – i.e. Guides, Guiding through us^-asws, and this (Verse) is for the Progeny^-asws of Muhammad^-saww in particular’.[68]

وعنه: عن محمد بن جمهور، عن الحسين بن محبوب، عن أبي أيوب الخزاز، عن أبي بصير، قال: قلت لأبي عبد الله (عليه السلام): وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً، قال: «لقد سألت ربك عظيما، إنما هي: و اجعل لنا من المتقين إماما و إيانا عنى بذلك». فعلى هذا التأويل تكون القراءة الاولى و اجعلنا للمتقين- يعني الشيعة- إماما، أن القائلين هم الأئمة (عليهم السلام)

And from him, from Muhammad Bin Jamhour, from Al Husayn Bin Mahboub, from Abu Ayoub Al Khazaz, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘and Make us Imams for the pious [25:74]’. He^-asws said: ‘And your Lord^-azwj has been asked for a great matter. But rather, it is: ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74] – and it means us^-asws by that’. Thus, upon this interpretation would be the foremost recitation, and Make us Imams for the pious [25:74] – meaning Imams^-asws of the Shias. The speakers are the Imams^-asws’’.[69]

VERSES 75 & 76

أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا {75}

Those would be Recompensed with chambers for what they had been patient upon, and they would be met therein with greetings and salutations [25:75]

خَالِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا {76}

Abiding eternally therein. Excellent is the abode and the resting place [25:76]

(تحفة الإخوان) عن ابن مسعود، و ام سلمة زوجة النبي (صلى الله عليه و آله)- في حديث- قال له: «يا ابن مسعود، إن أهل الغرف العليا لعلي بن أبي طالب (عليه السلام)، و شيعته المتولون له، المتبرءون من أعدائه، و هو قوله تعالى: أُوْلئِكَ يُجْزَوْنَ الْغُرْفَةَ بِما صَبَرُوا وَ يُلَقَّوْنَ فِيها تَحِيَّةً وَ سَلاماً على أذى الدنيا

Tohfat Al-Ikhwan,

(It has been narrated) from Ibn Masoud, and Umm Salma^-ra, wife of the Prophet^-saww – in a Hadeeth – he^-saww said to him: ‘O Ibn Masoud! The ones deserving of the chambers are Ali^-asws Bin Abu Talib^-asws and his^-asws Shias, the ones who befriended him^-asws, and disavowed from his^-asws enemies, and these are the Words of the Exalted: Those would be Recompensed with chambers for what they had been patient upon, and they would be met therein with greetings and salutations [25:75] – (patient) upon the harm of the world’.[70]

(كشف الغمة) لعلي بن عيسى: عن ثابت، عن الباقر (عليه السلام) في قوله تعالى: أُوْلئِكَ يُجْزَوْنَ الْغُرْفَةَ، قال: «الغرفة: الجنة بِما صَبَرُوا على الفقر و مصائب الدنيا

Kashf Al-Ghumma of Ali Bin Isa, from Saibt,

(It has been narrated) from Al-Baqir^-asws regarding the Words of the Exalted: Those would be Recompensed with chambers for what they had been patient upon [25:75] – upon the poverty and the difficulties of the world’.[71]

VERSE 77

قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا {77}

Say: ‘My Lord would not care for you were it not for your supplications, but you have belied, so soon the inevitable would happen [25:77]

الطبرسي: روى العياشي بإسناده عن بريد بن معاوية العجلي، قال: قلت لأبي جعفر (عليه السلام): كثرة القراءة أفضل، أم كثرة الدعاء؟ قال: «كثرة الدعاء أفضل» و قرأ هذه الآية

Al-Tabarsy – It has been reported from Al-Ayyashi, by his chain from Bureyd Bin Muawiya Al-Ajaly who said,

‘I said to Abu Ja’far^-asws, ‘Is frequent recitation (of the Quran) better, or the frequency of the supplication?’ He^-asws said: ‘The frequency of the supplications’. And he^-asws recited this Verse (25:77)’.[72]

For more detailed Ahadeeth on supplication refer to Al Kafi V 2 The Book of Supplications – https://hubeali.com/books/English-Books/AlKafiVol2/AlKafiV2-TheBookOfSupplication(1).pdf

الشيخ في (أماليه) قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا عبد الله بن أبي داود السجستاني، قال: حدثنا إبراهيم بن الحسن المقسمي الطرسوسي، قال: حدثنا بشر بن زاذان، عن عمر بن صبيح، عن جعفر بن محمد، عن آبائه، عن علي بن أبي طالب (عليهم السلام)، أنه قال: و قال علي (عليه السلام): «أربع للمرء، لا عليه: الإيمان، و الشكر، فإن الله تعالى يقول: ما يَفْعَلُ اللَّهُ بِعَذابِكُمْ إِنْ شَكَرْتُمْ وَ آمَنْتُمْ، و الاستغفار، فإنه قال: وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ، و الدعاء، فإنه قال: قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزاماً

Al Sheikh in his (book) Amaali, said, ‘A group narrated to us, from Abu Al Mufazzal, from Abdullah Bin Abu Dawood Al Sijistany, from Ibrahim Bin Al Hassan Al Muqasmy, from Bishr Bin Zazan, from Umar Bin Sabeeh,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws, from Ali^-asws Bin Abu Talib^-asws having said: ‘And Ali^-asws said: ‘For are for the person, not against him – The Eman, and the Gratefulness, for Allah^-azwj the Exalted is Saying: Allah will not Deal out your Punishment if you are grateful and believe [4:147]; and the seeking of Forgiveness, for He^-azwj Said: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]; and the supplication, for He^-azwj Says: Say: ‘My Lord would not care for you were it not for your supplications, but you have belied, so soon the inevitable would happen [25:77]’’.[73]

وعنه، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا أبو أحمد عبيد الله بن الحسين بن إبراهيم العلوي النصيبي ببغداد، قال: حدثني محمد بن علي بن حمزة العلوي، قال: حدثني أبي، قال: حدثني الحسن بن زيد بن علي، قال: سألت أبا عبد الله جعفر بن محمد (عليهما السلام) عن سن جدنا علي بن الحسين (عليهما السلام)

And from him (Al Sadouq), said, ‘It was informed to us by a group, from Abu Al Mufazzal, from Abu Ahmad Ubeydullah Bin Al Husayn Bin Ibrahim Al Alawy Al Nuseybi at Baghdad, from Muhammad Bin Al iBin Hamza Al Alawy, from my father,

‘From Al-Hassan Bin Zayd son of Ali^-asws (Bin Al-Husayn^-asws who said, ‘I asked Abu Abdullah Ja’far^-asws Bin Muhammad^-asws about a Sunnah of our grandfather^-asws Ali^-asws Bin Al-Husayn^-asws.

فقال: «أخبرني أبي، عن أبيه علي بن الحسين (عليه السلام)، قال: كنت أمشي خلف عمي الحسن و أبي الحسين (عليهما السلام) في بعض طرقات المدينة، في العام الذي قبض فيه عمي الحسن (عليه السلام)، و أنا يومئذ غلام قد ناهزت الحلم، أو كدت

So he^-asws said: ‘My^-asws father^-asws informed me^-asws, from his^-asws father Ali^-asws Bin Al Husayn^-asws having said: ‘I^-asws was walking behind my^-asws uncle^-asws Al-Hassan^-asws, and my^-asws father^-asws Al-Husayn^-asws in one of the streets of Al-Medina, in the year in which my^-asws uncle^-asws Al-Hassan^-asws passed away, and I^-asws was a young boy on that day who had almost reached adulthood.

فلقيهما جابر بن عبد الله، و أنس بن مالك الأنصاريان في جماعة من قريش و الأنصار، فما تمالك جابر حتى أكب على أيديهما و أرجلهما يقبلهما، فقال له رجل من قريش كان نسيبا لمروان: أ تصنع هذا- يا أبا عبد الله- و أنت في سنك هذا و موضعك من صحبة رسول الله (صلى الله عليه و آله)؟ و كان جابر قد شهد بدرا

They^-asws were met by Jabir Bin Abdullah and Anas Bin Malik, the two Helpers, among a group of Quraysh and the Helpers. Jabir could not control himself until he leapt upon their^-asws hands and their^-asws feet kissing these. So a man from Quraysh, who was a son-in-law of Marwan, said to him, ‘You are doing this, O Abu Abdullah, and you are in this age of yours and your position from the companionship of Rasool-Allah^-saww?’ And it was so that Jabir had witnessed (the battle of) Badr.

فقال له: إليك عني، فلو علمت- يا أخا قريش- من فضلهما و مكانهما ما أعلم لقبلت ما تحت أقدامهما من التراب

He (Jabir) said to him, ‘To you, from me, if only you knew, O brother of Quraysh, of their^-asws merits and their^-asws statuses what I know, you would have kissed what is beneath their^-asws feet, from the dust’.

ثم أقبل جابر على أنس بن مالك، فقال: يا أبا حمزة، أخبرني رسول الله (صلى الله عليه و آله) فيهما بأمر ما ظننته أن يكون في بشر. قال له أنس: و ما الذي، أخبرك، يا أبا عبد الله؟

Then Jabir turned towards Anas Bin Malik, and he said, ‘O Abu Hamza! Rasool-Allah^-saww informed me regarding these two^-asws with a matter which I did not think that it would happen to be in any person’. Anas said to him, ‘And what is that which he^-saww informed you, O Abu Abdullah?’

قال علي بن الحسين، فانطلق الحسن و الحسين (عليهما السلام)، و وقفت أنا أسمع محاورة القوم، فأنشأ جابر يحدث، قال: بينا رسول الله (صلى الله عليه و آله) ذات يوم في المسجد، و قد خف «1» من حوله، إذ قال لي: يا جابر، ادع لي حسنا و حسينا و كان (صلى الله عليه و آله) شديد الكلف بهما، فانطلقت، فدعوتهما، و أقبلت أحمل مرة هذا، و هذا مرة، حتى جئته بهما

Ali^-asws Bin Al-Husayn^-asws said: ‘So Al-Hassan^-asws and Al-Husayn^-asws went away, and I^-asws paused listening to the dialogue of the group. Then Jabir started a discussion. He said, ‘One day Rasool-Allah^-saww was in the Masjid, and the people had lessened around him^-saww, when he^-saww said to me: ‘O Jabir! Call Hassan^-asws and Husayn^-asws for me^-saww!’ And he^-saww used to intensely love them^-asws both. So I went and called them^-asws, and I carried this one^-asws, and I carried this one^-asws, and came with them^-asws both.

فقال لي و أنا أعرف السرور في وجهه لما رأى من محبتي لهما، و تكريمي إياهما، قال: أ تحبهما، يا جابر؟ قلت: و ما يمنعني من ذلك- فداك أبي و امي- و أنا أعرف مكانهما منك! قال: أ فلا أخبرك عن فضلهما؟ قلت: بلى، بأبي أنت و امي

He^-saww said to me, and I recognised the joy in his^-saww face when he^-saww saw my love for them^-asws, and my honouring them^-asws both: ‘Do you love them^-asws, O Jabir?’ I said, ‘And what prevents me from that, may my father and my mother be sacrificed for you^-asws, and I recognise their^-asws position from you^-saww?’ He^-saww said: ‘Shall I^-saww inform you about their^-asws merit?’ I said, ‘Yes, may my father and my mother be sacrificed for you^-saww!’

قال: إن الله تعالى لما أحب أن يخلقني، خلقني نطفة بيضاء طيبة، فأودعها صلب أبي آدم (عليه السلام)، فلم يزل ينقلها من صلب طاهر إلى رحم طاهر، إلى نوح و إبراهيم (عليهما السلام)، ثم كذلك إلى عبد المطلب

He^-saww said: ‘When Allah^-azwj the Exalted Loved to Create me^-saww, He^-azwj Created me^-saww as a white goodly seed, then Deposited it in the rib of my^-saww father^-as Adam^-as. Then He^-azwj did not Cease to Transfer it from a pure rib to a pure womb, up to Noah^-as and Ibrahim^-as. Then, like that to Abdul Muttalib^-asws.

فلم يصبني من دنس الجاهلية شي‏ء، ثم افترقت تلك النطفة شطرين: إلى عبد الله، و أبي طالب، فولدني أبي، فختم الله بي النبوة، و ولد علي فختمت به الوصية

Thus, nothing from the filth of the ignorance affected me^-saww. Then He^-azwj Separated that seed into two parts – to Abdullah^-asws and Abu Talib^-asws. So my^-saww father^-as begot me^-saww, and Allah^-azwj Ended the Prophet-hood with me^-saww. And Ali^-asws was came, so the successorship was Ended with him^-asws.

ثم اجتمعت النطفتان مني و من علي، فولدنا الجهر و الجهير، الحسنين، فختم الله بهما أسباط النبوة، و جعل ذريتي منهما، و أمرني بفتح مدينة- أو قال: مدائن- الكفر

Then the two seeds gathered from me^-saww and from Ali^-asws, so we^-asws begot ‘Al Jahr and Al Jaheyr, Al Hassaneyn (Al Hassan^-asws and Al Husayn^-asws), so Allah^-azwj Ended the grandsons of the Prophet-hood with them^-asws, and Made my^-saww offspring to be from them^-asws, and Commanded me^-saww with the conquest of Medina’ – or said: ‘City of Al Kufr’.

و من ذرية هذا- و أشار إلى الحسين (عليه السلام)- رجل يخرج في آخر الزمان يملأ الأرض عدلا بعد ما ملئت جوار، فهما طهران مطهران، و هما سيدا شباب أهل الجنة، طوبى لمن أحبهما، و أباهما، و أمهما، و ويل لمن حادهم و أبغضهم

And from the offspring of this one^-asws’ – and he^-saww gestured towards Al Husayn^-asws – there would be a man^-asws at the end of the times who would fill the earth with justice after it had been filled with tyranny. Therefore, these two^-asws are pure, Purified, and they are the Chiefs of the inhabitants of the Paradise. Beatitude is for the one who loves them^-asws, and their^-asws father^-asws, and their^-asws mother^-asws! And woe be unto the one who is bad to them^-asws and hates them^-asws’’.[74]

[1] تفسير نور الثقلين، ج‏4، ص: 16 – H 56

[2] الغيبة: 145/ 4

[3] عيون أخبار الرّضا (عليه السّلام) 1: 205/ 1

[4] تفسير القمّي 2: 113

[5] Al Kafi – V 7 – The Book of Legal Penalties Ch 23 H 1

[6] معاني الأخبار: 220/ 1

[7] تفسير القمّي 2: 114.

[8] تفسير القمّي 2: 114.

[9] الكافي 1: 11/ 12.

[10] Al Kafi V 8 – H 14787

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 16 (Extract)

[12] Al Mahaasin – V 1 Bk 1 H 35

[13] تفسير القمي 2: 115

[14] المناقب 1: 135

[15] مصباح الشريعة: 128. لأنبياء 21: 30.

[16] تأويل الآيات 1: 375/ 11

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

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

[19] تفسير القمّي 2: 115

[20] Al Kafi – V 6 – The Book of Drinks Ch 10 H 3

[21] المناقب 2: 181.

[22] المناقب 2: 181

[23] المناقب 2: 1181.

[24] المناقب 2: 181.

[25] معاني الأخبار: 59/ 9

[26] Al Kafi – V 5 – The Book of Marriage Ch 43 H 8

[27] Al Kafi – V 5 – The Book of Marriage Ch 88 H 9

[28] الأمالي 1: 319

[29] Al Kafi – V 5 – The Book of Marriage Ch 43 H 7

[30] الأمالي 1: 319

[31] بصائر الدرجات: 97/ 5.

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

[33] مجمع البيان 5: 182. (Extract)

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

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

[36] الكافي 8: 145/ 117

[37] الكافي 1: 99/ 9.

[38] Al Mahaasin – V 1 Bk 5 H 212

[39] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 19 H 7

[40] Basaair Al Darajaat – P 1 Ch 19 H 19 – (Extract)

[41] Tafseer Imam Hassan Al Askari^asws – S 12

[42] تفسير القمّي 2: 115.

[43] تفسير القمّي 2: 116.

[44] الكافي 1: 354/ 78.

[45] تفسير القمّي 2: 116.

[46] تفسير القمّي 2: 116.

[47] الكافي 4: 56/ 8

[48] Al Kafi – V 4 – The Book of Zakat Ch 81 H 1

[49] Tafseer Al Burhan – H 7831

[50] الكافي 4: 55/ 2.

[51]  تفسير العيّاشي 1: 106/ 315.

[52] Al Kafi V 2 – The Book Of Supplication CH 32 H 2

[53] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 9

[54] الإختصاص: 65

[55] تأويل الآيات 1: 382/ 19

[56] كامل الزيارات: 330/ 5.

[57] Kitab Al Momin – Ch 2 H 67

[58] Kitab Al Zohad – Ch 17 H 245

[59] الكافي 1: 368/ 15

[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 24 (Extract)

[61] Al Kafi – V 6 – The Book of Drinks Ch 34 H 6

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 1 (Extract)

[63] Al Kafi – V 6 – The Book of Drinks Ch 34 H 9

[64] الكافي 8: 178/ 199.

[65] تفسير القمي 2: 117

[66] تأويل الآيات 1: 385/ 2

[67] Al Mahaasin – V 1 Bk 4 – H 136

[68] تأويل الآيات 1: 384/ 25.

[69] تأويل الآيات 1: 384/ 26

[70] تحفة الإخوان: 117.

[71] كشف الغمة 2: 132

[72] مجمع البيان 7: 285

[73] الأمالي 2: 107.

[74] الأمالي 2: 113.