AL-HASHR (Chapter 59)

CHAPTER 59

AL-HASHR

(Outcome)

(24 VERSES)

VERSES 1 – 24

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Hashr (59):

Sura Al-Hashr (24 verses) was revealed in Madinah.[1] The name of the Verse ‘Al-Hashr (59)’ comes from: those who committed Kufr from the People of the Book, at the first outcome (59:2).

O Allah^-azwj! Send Salawaat upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww and Forgive for me and for my parent, and what they begot, and the ones I have begotten, and what they will beget, and for my family, and my children, and my relatives, and  my brethren for Your^-azwj Sake, and my neighbours from the believing men and the believing women, the living ones from them and the dead, and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10]!’’^[2]

‘Abu Abdullah^-asws (6^th Imam) reports that ‘Rasool-Allah^-saww said: ‘‘My^–saww Lord^–azwj had ascended me^–asws and Revealed to me^–saww from behind the veil what He^–azwj Revealed, and Spoke to me^–saww. It was from what He^–azwj Spoke to me is that He^–azwj Said: “O Him^-azwj! Ali^–asws is the first and Ali^–asws is the last and He is a Knower of all things [2:29]!”

He^-saww said: ‘O Lord^-azwj! Aren’t You^-azwj that? Aren’t You^-azwj that?’

He^-saww said: ‘He^-azwj Said: “I^-asws am Allah^-azwj. There is no god except I^-azwj, the King, the Holy, the Giver of peace, the Granter of security, Guardian, the Mighty, the Supreme, the One of every Greatness. Glorious is Allah from what they are associating [59:23].

Surely, I^–azwj am Allah^-azwj. There is no god except I^–azwj, the Creator, the Maker, the Fashioner. His are the most Beautiful Names. [59:24]. For Him^-azwj are the ones in the skies and the earths, and I^–azwj am the Mighty, the Wise!

O Him^-azwj! I^–azwj am Allah^-azwj. There is no god except I^–azwj, the First, and there was nothing before Me^–azwj, and I^–azwj am the last, so there will be nothing after Me^–azwj, and I^–asws am the apparent, so there is nothing above Me^–azwj, and I^–azwj am the hidden, so there is nothing beneath Me^–azwj, and I^–azwj am Allah^-azwj . There is no god except I^–azwj, a Knower of all things [2:29].

O Him^-azwj! Ali^–asws is the first, the first one^–asws from the Imams^–asws take my^–saww covenant. O Him^-azwj! Ali^–asws is the last, the one^–asws from the Imams^–asws to pass away, and it is the walker which will speak to them.

O Him^-azwj! Ali^–asws is the apparent, it is apparent upon him^–asws the entirety of what I^–azwj have Bequeathed to you^–saww. It isn’t for you^–saww to conceal anything from him^–asws.

O Him^-azwj! Ali^–asws is the hidden, hiding the secrets which I^–azwj have Divulged to you^–saww, and there aren’t any secrets in what is between Me^–azwj and you^–saww, that you^–saww should impeded it from Ali^–asws. Whatever I^–azwj have Created from a Permissible or a Prohibition, Ali^–asws is a knower of it!”’^[3]

MERITS

ابن بابويه: بإسناده، عن أبي بن كعب، عن النبي (صلى الله عليه و آله)، قال: «من قرأ سورة الحشر لم تبق جنة و لا نار و لا عرش و لا كرسي و لا حجب و لا السماوات السبع و لا الأرضون السبع و الهواء و الريح و الطير و الشجر و الجبال و الشمس و القمر و الملائكة، إلا صلوا عليه و استغفروا له، و إن مات في يومه أو ليلته مات شهيدا

Ibn Babuwayh, by his chain, from Ubayy Bin Ka’ab,

Rasool-Allah^-saww has said: ‘The one who recites Surah Al-Hashr, there would neither remain a Garden, nor Fire, nor Throne, nor Chair, nor Veils, nor the seven skies and the seven firmaments, nor the atmosphere, nor the wind, nor the birds, nor the trees, nor the mountains, nor the sun, nor the moon, nor the Angels, except that they would send Salawat upon him and seek Forgiveness for him. And if he dies during that day or that night, he would have died a martyr’.[4]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: « و من قرأها ليلة الجمعة أمن من البلاء حتى يصبح

It has been reported from the Rasool-Allah^-saww having said: ‘One who recites it (Surah Al-Hashr) on Friday night (Night of Thursday), would be safe from afflictions until the morning.

و من صلى أربع ركعات، يقرأ في كل ركعة الحمد و الحشر و يتوجه إلى أي حاجة شاءها و طلبها، قضاها الله تعالى، ما لم تكن معصية

And the one who prays four Cycles of Salat, reciting in every Cycle Surahs Al-Hamd (Chapter 1) and Al-Hashr, and diverts himself to whichever need he so feels like and seeks it, Allah^-azwj would Fulfil it, what does not become an act of disobedience’.[5]

و قال رسول الله (صلى الله عليه و آله): «من كتبها و علقها و توجه في حاجة، قضاها الله له، ما لم تكن في معصية

And Rasool-Allah^-saww said: ‘One who writes it (Surah Al-Hashr), and attaches it (as an amulet), and diverts himself for a need, Allah^-azwj would Fulfill it for him, that which is not in the (way of) disobedience’.[6]

و قال الصادق (عليه السلام): «من قرأها ليلة جمعة أمن من بلائها إلى أن يصبح

Al-Sadiq^-asws said: ‘The one who recites it (Surah Al-Hashr) during Friday night, would be safe from afflictions up to the morning.

و من توضأ عند طلب حاجة ثم صلى أربع ركعات يقرأ في كل ركعة الحمد و السورة إلى أن يفرغ من الأربع ركعات و يتوجه إلى حاجة، يسهل الله أمرها

And one who performs Wudu during the seeking of a need, then prays four Cycles of Salat, reciting in every Cycle Al-Hamd, and the Chapter (Al-Hashr), until he is free from the four Cycles, and diverts himself to a need, Allah^-azwj would Make its affair to be easy.

و من كتبها بماء طاهر و شربها رزق الذكاء و قلة النسيان بإذن الله تعالى

And the one who writes it with clean water, and drinks it, would be intelligent and of little forgetfulness, by the Permission of Allah^-azwj the Exalted’.[7]

وَ بِإِسْنَادِهِ إِلَى جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ أَنَّ رَجُلًا شَكَا إِلَيْهِ صَمَماً فَقَالَ: امْسَحْ يَدَكَ عَلَيْهَا وَ اقْرَأْ عَلَيْهَا: «لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى‏ جَبَلٍ لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ* هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ عالِمُ الْغَيْبِ وَ الشَّهادَةِ هُوَ الرَّحْمنُ الرَّحِيمُ

And by his chain up to Jabir,

‘From Abu Ja’far^-asws that a man complained to him^-asws of blockage of the ears, so he^-asws said: ‘Wipe your hand upon it and recite upon it: Had We Revealed this Quran unto a mountain, you would have seen it humbled, cracking down from fear of Allah [59:21] He is Allah. There is no god except He; the Knower of the unseen and the seen; He is the Beneficent, the Merciful [59:22].

هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحانَ اللَّهِ عَمَّا يُشْرِكُونَ* هُوَ اللَّهُ الْخالِقُ الْبارِئُ الْمُصَوِّرُ لَهُ الْأَسْماءُ الْحُسْنى‏ يُسَبِّحُ لَهُ ما فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ

He is Allah. There is no god except He; the King, the Holy, the Giver of peace, the Granter of security, Guardian, the Mighty, the Supreme, the One of every Greatness. Glorious is Allah from what they are associating [59:23] He is Allah the Creator, the Maker, the Fashioner. His are the most Beautiful Names. Whatever is in the skies and the earth Glorifies him, and He is the Mighty, the Wise [59:24]’’.[8]

وَ بِإِسْنَادِهِ إِلَى جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِمُ السَّلَامُ قَالَ: قَالَ لِي: يَا جَابِرُ! قُلْتُ لَبَّيْكَ يَا ابْنَ رَسُولِ اللَّهِ

And by his chain up to Jabir Bin Yazeed Al Ju’fy,

‘From Muhammad Bin Ali Bin Al Husayn Bin Ali Bin Abu Talib^-asws, he (the narrator) said, ‘He^-asws said to me: ‘O Jabir!’ I said, ‘At your^-asws service, O son^-asws of Rasool-Allah^-saww!

قَالَ: اقْرَأْ عَلَى كُلِّ وَرَمٍ آخِرَ سُورَةِ الْحَشْرِ: «لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى‏ جَبَلٍ لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ* هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ عالِمُ الْغَيْبِ وَ الشَّهادَةِ هُوَ الرَّحْمنُ الرَّحِيمُ

He^-asws said: ‘Recited upon every tumor/swelling the end of Surah Al Hashr: Had We Revealed this Quran unto a mountain, you would have seen it humbled, cracking down from fear of Allah [59:21] He is Allah. There is no god except He; the Knower of the unseen and the seen; He is the Beneficent, the Merciful [59:22].

VERSE 1

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ {1}

Whatever is in the skies and whatever is in the earth Glorifies Allah, and He is the Mighty, the Wise [59:1]

عن الحسن، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه (عليهما السلام) قال: «نهى رسول الله (صلى الله عليه و آله) عن أن توسم البهائم في وجوهها، و أن تضرب وجوهها، فإنها تسبح بحمد ربها

From Al Hassan, from Al Nowfaly, from Al Sakuny,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww prohibited from branding the animals upon their faces, and hitting them on their faces, for it Glorifies its Lord^-azwj with Praise’.[9]

[ أبو نعيم الاصبهاني ] حدثنا عبد الله بن محمد بن جعفر، حدثنا إسماعيل بن موسى الحاسب، حدثنا عبد الملك بن عبد ربه الطائي، حدثنا حصين بن القاسم، حدثنا أبو حمزة الثمالي، قال: قال لي محمد بن علي بن الحسين رضي الله تعالى عنهم – وسمع عصافير يصحن – فقال: تدري يا أبا حمزة ما يقلن ؟ قلت: لا ! قال: تسبحن ربي عزوجل ويطلبن قوت يومهن

Abu Naeem Al Asbahany – Abdullah Bin Muhammad Bin Ja’far narrated to us, from Ismail Bin Musa Al Hasib, from Abdul Malik Bin Abd Rabihi Al Ta’aiy, from Hasen Bin Al Qasim, from Abu Hamza Al Sumaly who said,

‘Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws said to me, and he^-asws heard the chirping of the sparrows, so he^-asws said: ‘Do you know, O Abu Hamza, what they are saying?’ I said, ‘No!’ The Imam^-asws said: ‘They are Glorifying my^-asws Lord^-azwj Mighty and Majestic and seeking the provision for their day’.[10]

قال: أ تسبح الشجرة اليابسة؟ فقال: «نعم، أما سمعت خشب البيت كيف ينقصف، و ذلك تسبيحه، فسبحان الله على كل حال

He said, ‘Does the dried-up tree Glorify?’ So he^-asws said: ‘Yes. Have you not heard the timber of the house how it cracks? And that is its Glorification. So Allah^-azwj is Glorified upon every situation’.[11]

VERSES 2 – 4

هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا ۖ وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ {2}

He is the One Who Threw them out from their homes, those who committed Kufr from the People of the Book, at the first outcome. You did not think that they would be coming out, and even they thought that their fortresses would defend them from Allah. But, Allah Came to them from where they had not reckoned, and the awe was cast into their hearts. They ruined their houses by their own hands and the hands of the Momineen, therefore take a lesson, O the ones with the insight! [59:2]

وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ {3}

And had it not been that Allah had Ordained the exile upon them, He would have Punished them in this world, and for them in the Hereafter would be Punishment of the Fire [59:3]

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۖ وَمَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {4}

That is because they opposed Allah and His Rasool, and (if) one opposes Allah, then surely Allah is Severe of the Punishment [59:4]

The military expedition against the clan of Nazeyr

علي بن إبراهيم، قال: سبب ذلك أنه كان بالمدينة ثلاثة أبطن من اليهود: بنو النضير، و قريظة و قينقاع، و كان بينهم و بين رسول الله (صلى الله عليه و آله) عهد و مدة، فنقضوا عهدهم، و كان سبب ذلك من بني النضير في نقض عهدهم، أنه أتاهم رسول الله (صلى الله عليه و آله) يستسلفهم دية رجلين قتلهما رجل من أصحابه غيلة، يعني يستقرض، و كان قصد كعب بن الأشرف

Ali Bin Ibrahim (Tafseer Qummi), said,

‘The reason for that – In Al-Medina there were three clans of the Jews – the clan of Al-Nazeyr, and Qureyza, and Qaynaqa’a, and there was an agreement and a term fixed between them and Rasool-Allah^-saww. They nullified their agreement, and the reason for it was that in the clan of Nazeyr regarding the nullifying of their agreement, they came to Rasool-Allah^-saww demanding blood money for the killing of two of their men by one of his^-saww companions in assassination, meaning he^-saww should lend it, and it was Ka’b Bin Al-Ashraf whom they had intended.

فلما دخل على كعب قال: مرحبا يا أبا القاسم و أهلا، و قام كأنه يصنع له الطعام، و حدث نفسه بقتل رسول الله (صلى الله عليه و آله) و تتبع أصحابه، فنزل جبرئيل (عليه السلام) فأخبره بذلك

When he^-saww came up to Ka’b, he said, ‘Congratulations O Abu Al-Qasim^-saww and welcome’. And he stood up as if he was making arrangements for the food for him^-saww. And he thought to himself of killing Rasool-Allah^-saww and pursue his^-saww companions. But Jibraeel^-as descended and informed him^-saww of that.

فرجع رسول الله (صلى الله عليه و آله) إلى المدينة، و قال لمحمد بن مسلمة الأنصاري: «اذهب إلى بني النضير، فأخبرهم أن الله عز و جل أخبرني بما هممتم به من الغدر، فإما أن تخرجوا من بلادنا، و إما أن تأذنوا بحرب». فقالوا: نخرج من بلادكم

Rasool-Allah^-saww returned to Al-Medina, and said to Muhammad Bin Muslim Al-Ansary: ‘Go to the clan of Al-Nazeyr, and inform them that Allah^-azwj Mighty and Majestic has Informed me^-saww of what they are thinking of from the treachery, ‘Either you should leave our city, or you make allowance for war’. They said, ‘We will go out from your city’.

فبعث إليهم عبد الله بن أبي، أن لا تخرجوا، و تقيموا و تنابذوا محمدا الحرب، فإني أنصركم أنا و قومي و حلفائي، فإن خرجتم خرجت معكم، و لئن قاتلتم قاتلت معكم، فأقاموا و أصلحوا حصونهم و تهيئوا للقتال، و بعثوا إلى رسول الله (صلى الله عليه و آله): إنا لا نخرج فاصنع ما أنت صانع

He^-saww sent Abdullah Bin Ubayy to them but he said, ‘If you do not go out, and stay put, you will be the focus for the war of Muhammad^-saww. I am your helper, along with my people and my allies. So if you go out, I shall go out with you, and if you fight, I shall fight with you’. But they stayed put, and repaired their fortresses and prepared for the battle. And they sent a message to Rasool-Allah^-saww, ‘We will not leave, so you^-saww do what you want to do’.

فقام رسول الله (صلى الله عليه و آله) و كبر و كبر أصحابه، و قال لأمير المؤمنين (عليه السلام): «تقدم الى بني النضير» فأخذ أمير المؤمنين (عليه السلام) الراية و تقدم، و جاء رسول الله (صلى الله عليه و آله) و أحاط بحصنهم، و غدر [بهم‏] عبد الله بن أبي

Rasool-Allah^-saww stood up and was aroused, and his^-saww companions were aroused, and he^-saww said to Amir Al-Momineen^-asws: ‘March (in battle) to the clan of Al-Nazeyr’. So Amir Al-Momineen^-asws grabbed the flag and marched, and Rasool-Allah^-saww came and surrounded their fortresses, and Abdullah Bin Ubayy betrayed them’.

و كان رسول الله (صلى الله عليه و آله) إذا ظهر بمقدم بيوتهم حصنوا ما يليهم و خربوا ما يليه، و كان الرجل منهم ممن كان له بيت حسن خربه، و قد كان رسول الله (صلى الله عليه و آله) أمر بقطع نخلهم فجزعوا من ذلك، فقالوا: يا محمد، إن الله يأمرك بالفساد؟ إن كان لك هذا فخذوه، و إن كان لنا فلا تقطعه

And Rasool-Allah^-saww had, when their houses were apparent from the march, fortified some and ruined some. And the man from them for whom was a good house, it was ruined. And Rasool-Allah^-saww had ordered for the cutting of their palm trees, so their grieved from that. They said, ‘O Muhammad^-saww! Has Allah^-azwj Commanded you^-saww for the mischief? If this is for you^-saww, so take it, and if it is for us, so do not cut it’.

فلما كان بعد ذلك قالوا: يا محمد، نخرج من بلادك فأعطنا مالنا. فقال: «لا، و لكن تخرجون [و لكم ما حملت الإبل» فلم يقبلوا ذلك فبقوا أياما

When it was after that they said, ‘O Muhammad^-saww! We will go out from your^-saww city, so give us our wealth’. He^-saww said: ‘No. But you will be leaving with what the camel can carry’. But they did not accept that, and they remained for a few days’.

ثم قالوا: نخرج و لنا ما حملت الإبل. قال: «لا و لكن تخرجون‏] و لا يحمل أحد منكم شيئا، فمن وجدنا معه شيئا قتلناه

Then they said, ‘We will leave, and for us would be what the camel can carry’. He^-saww said: ‘No, but not one of you will carry anything. So the one who is found with something which is with him, We will him’.

فخرجوا على ذلك، و وقع قوم منهم إلى فدك و وادي القرى، و خرج منهم قوم إلى الشام، فأنزل الله فيهم: هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ مِنْ دِيارِهِمْ لِأَوَّلِ الْحَشْرِ ما ظَنَنْتُمْ أَنْ يَخْرُجُوا وَ ظَنُّوا أَنَّهُمْ مانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا إلى قوله تعالى وَ مَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقابِ

They went out upon that, and a group from them went to Fadak and the valley of Al-Qura, and a group from them went to Syria, and Allah^-azwj Revealed regarding them: He is the One Who Threw out from their homes, those who committed Kufr from the People of the Book, at the first banishment. You did not think that they would be coming out, and they thought that their fortresses would defend them from Allah. But, Allah Came to them from where they had not reckoned [59:2] – up to His^-azwj Words: and (if) one opposes Allah, then surely Allah is Severe of the Punishment [59:4]. [12]

فِي كِتَابِ التَّوْحِيدِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ حَدِيثٌ طَوِيلٌ يَقُولُ فِيهِ‏ وَ قَدْ سَأَلَهُ رَجُلٌ عَمَّا اشْتَبَهَ عَلَيْهِ مِنَ الْآيَاتِ وَ قَالَ فِي آيَةٍ: «فَأَتاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا» يَعْنِي أَرْسَلَ عَلَيْهِمْ عَذَاباً

In the book Al Tawheed –

‘From Amir Al-Momineen^-asws, there is a lengthy Hadeeth, he^-asws is saying in it, and a man had asked him^-asws about what was confusing upon him the Verses, and he^-asws said regarding the Verse: But, Allah Came to them from where they had not reckoned [59:2]: ‘It means, He^-azwj Sent the Punishment upon them’’.[13]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ عِنْدَنَا قَوْماً لَهُمْ مَحَبَّةٌ وَ لَيْسَتْ لَهُمْ تِلْكَ الْعَزِيمَةُ يَقُولُونَ بِهَذَا الْقَوْلِ فَقَالَ لَيْسَ أُولَئِكَ مِمَّنْ عَاتَبَ اللَّهُ إِنَّمَا قَالَ اللَّهُ فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ

And from him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jahm who said,

‘I said to Abu Al-Hassan^-asws, ‘In our presence there is a group of people, for them is love, and there isn’t that determination for them that they should be saying with this word (Al-Wilayah)’. So he^-asws said: ‘They are from the ones whom Allah^-azwj Admonished. But rather, Allah^-azwj Said: therefore take a lesson, O ones with the insight! [59:2]’.[14]

فِي كِتَابِ الْخِصَالِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: كَانَ أَكْثَرُ عِبَادَةِ أَبِي ذَرٍّ رَحِمَهُ اللَّهُ التَّفَكُّرُ وَ الِاعْتِبَارُ

And in the book Al Khisal –

‘From Abu Abdullah^-asws having said: ‘Most of the (acts of) worship of Abu Zarr^-ra was the pondering and the taking of lessons’’.[15]

VERSE  5

مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ {5}

Whatever date-palm-tree you cut down or you leave it standing upon its roots, so it is by Permission of Allah, and for Him is to humiliate the transgressors [59:5]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَجْوَةُ أُمُّ التَّمْرِ وَ هِيَ الَّتِي أَنْزَلَهَا اللَّهُ عَزَّ وَ جَلَّ مِنَ الْجَنَّةِ لآِدَمَ ( عليه السلام ) وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ما قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوها قائِمَةً عَلى أُصُولِها قَالَ يَعْنِي الْعَجْوَةَ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,

‘From Abu Abdullah^-asws having said: ‘Al-Ajwa is the mother of the dates and it is which Allah^-azwj Mighty and Majestic Sent down from the Paradise to Adam^-as, and these are the Words of Allah^-azwj Mighty and Majestic: Whatever palm-tree you cut down or you leave it standing upon its roots [59:5] – it Means Al-Ajwa’.[16]

 كا، الكافي حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ وَ عَلِيٌّ عَنْ أَبِيهِ جَمِيعاً عَنِ الْبَزَنْطِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: نَزَلَ رَسُولُ اللَّهِ ص فِي غَزْوَةِ ذَاتِ الرِّقَاعِ تَحْتَ شَجَرَةٍ عَلَى شَفِيرِ وَادٍ فَأَقْبَلَ سَيْلٌ فَحَالَ بَيْنَهُ وَ بَيْنَ أَصْحَابِهِ فَرَآهُ رَجُلٌ مِنَ الْمُشْرِكِينَ وَ الْمُسْلِمُونَ قِيَامٌ عَلَى شَفِيرِ الْوَادِي يَنْتَظِرُونَ مَتَى يَنْقَطِعُ السَّيْلُ

Al Kafi – Humeyd in Ziyad, from Al Hassan Bin Muhammad, from Muhammad Bin Ayoub and Alid from his father altogether from Al Bazanty, from Aban Bin usman, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww descended under a tree during the military expedition of Zat Al-Riqa’a on the edge of a valley. A torrent came and formed a barrier between him^-saww and his^-saww companions. A man from the Polytheists saw him^-saww and the Muslims were standing upon the edge of the valley looking on, when the torrent cut him^-saww off.

فَقَالَ رَجُلٌ مِنَ الْمُشْرِكِينَ لِقَوْمِهِ أَنَا أَقْتُلُ مُحَمَّداً فَجَاءَ وَ شَدَّ عَلَى رَسُولِ اللَّهِ ص بِالسَّيْفِ ثُمَّ قَالَ مَنْ يُنْجِيكَ مِنِّي يَا مُحَمَّدُ فَقَالَ رَبِّي وَ رَبُّكَ

A man from the Polytheists said to his people, ‘I shall kill Muhammad^-saww’. So he came and drew out the sword upon Rasool-Allah^-saww, then said, ‘Who will rescue you^-saww from me, O Muhammad^-saww?’ He^-saww said: ‘My^-saww Lord^-azwj and your Lord^-azwj’.

فَنَسَفَهُ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ عَنْ فَرَسِهِ فَسَقَطَ عَلَى ظَهْرِهِ فَقَامَ رَسُولُ اللَّهِ فَأَخَذَ السَّيْفَ وَ جَلَسَ عَلَى صَدْرِهِ وَ قَالَ مَنْ يُنْجِيكَ مِنِّي يَا غَوْرَثُ فَقَالَ جُودُكَ وَ كَرَمُكَ يَا مُحَمَّدُ فَتَرَكَهُ وَ قَامَ‏ وَ هُوَ يَقُولُ وَ اللَّهِ لَأَنْتَ خَيْرٌ مِنِّي وَ أَكْرَمُ‏

Jibraeel^-saww pushed him from his horse and he fell down upon his back, and Rasool-Allah^-saww grabbed the sword and sat upon his chest and said: ‘Who will rescue you from me^-saww, O Gowras?’ He said, ‘Your^-saww generosity and your^-saww benevolence, O Muhammad^-saww’. And he stood up and he was saying, ‘By Allah^-azwj! You^-saww are better than I am’’.^[17]

VERSE 6

وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَنْ يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {6}

And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor by camels, but Allah Empowers His Rasool upon ones He so desires to, and Allah is Able upon all things [59:6]  

Award of Allah^-azwj unto His^-azwj Rasool^-saww

في عيون الاخبار في باب ذكر مجلس الرضا عليه السلام مع المأمون في الفرق بين العترة والامة حديث طويل وفيه: قالت العلماء: فأخبرنا هل فسر الله تعالى الاصطفاء في الكتاب ؟

In Uyoon Al-Akhbar,

In a chapter mentioning a gathering of Al-Reza^-asws with Al-Ma’moun, regarding the difference the Family (العترة) and the community – a lengthy Hadeeth – and in it the scholars said, ‘So inform us, has Allah^-azwj the Exalted Explained ‘the selection’ (الاصطفاء) in the Quran?’

فقال الرضا عليه السلام: فسر الاصطفاء في الظاهر سوى الباطن في اثنى عشر موطنا وموضعا فأول ذلك قوله عزوجل إلى أن قال: والاية الخامسة قول الله تعالى: و ” آت ذا القربى حقه ” خصوصية خصهم الله العزيز الجبار واصطفاهم على الامة

Al-Reza^-asws said: ‘The selection has been Explained in the apparent, apart from the hidden, in twelve places. And the first place of that are the Words of the Mighty and Majestic in the Verse of the fifth (Khums): And give to the one with kinship his right [17:26] – (it is) special. Allah^-azwj the Mighty, the Subduer has Specialised them^-asws and Chose them^-asws over the community.

فلما نزلت هذه الاية على رسول الله صلى الله عليه وآله قال: ادعوا لى فاطمة، فدعيت له فقال: يا فاطمة قالت لبيك يا رسول الله، فقال: هذه فدك هي مما لم يوجف عليه بخيل ولا ركاب ; وهى خاصة لك دون المسلمين، وقد جعلها لك لما أمرنى الله به فخذيها لك ولولدك فهذه الخامسة

When the Verse was revealed unto Rasool-Allah^-saww, he^-saww said: ‘Call Fatima^-asws for me^-saww’. So Syed Fatima^-asws was called for him^-saww. He^-saww said: ‘O Fatima^-asws! She^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’ He^-saww said: ‘This here is Fadak. It is from what: (Muslims) did not make an expedition upon it, neither by horses nor by camels [59:6], and it is especially for you^-asws apart from the Muslims, and I^-saww have made it to be for you^-asws when Allah^-azwj Commanded me^-saww with it. Therefore, take it for yourself^-asws and for your^-asws children^-asws’. So, this is the fifth (proof)’.[18]

الشيخ في (التهذيب): بإسناده، عن علي بن الحسين بن فضال، عن محمد بن علي، عن أبي جميلة، قال: و حدثني محمد بن الحسن، عن أبيه، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله (عليه السلام)، قال: وَ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْهُمْ فَما أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَ لا رِكابٍ وَ لكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلى مَنْ يَشاءُ، قال: «الفي‏ء ما كان من أموال لم يكن فيها هراقة دم أو قتل، و الأنفال مثل ذلك، هو بمنزلته

Al-Sheykh, in Al-Tehzeeb, from Ali Bin Al-Husayn Bin Fazaal, from Muhammad Bin Ali, from Abu Jameela, from Muhammad Bin Al-Hassan, from his father, from Abu Jameela, from Muhammad Bin Ali Al-Halby,

‘Abu Abdullah^-asws having said: ‘And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels, but Allah   Empowers His Rasool upon ones He so desires to [59:6], he^-asws said: ‘The ‘Fey’ (الفي‏ء) is what was from the wealth for which neither blood was spilt nor fighting took place, and the ‘Anfaal’ is similar to that, being of the same status’.[19]

و عنه: بإسناده، عن علي بن الحسن، عن سندي بن محمد، عن علاء، عن محمد بن مسلم، عن أبي جعفر (عليه السلام)، قال: سمعته يقول: «الفي‏ء و الأنفال ما كان من أرض لم يكن فيها هراقة من الدماء، و قوم صولحوا و أعطوا بأيديهم، و ما كان من أرض خربة أو بطون أودية فهو كله من الفي‏ء، فهذا لله و لرسوله (صلى الله عليه و آله)

And from him (Sheykh Al-Sadouq), by his chain, from Ali Bin Al-Hassan, from Sany Bin Muhammad, from A’la, from Muhammad Bin Muslim,

‘I heard Abu Ja’far^-asws saying: ‘The Fey (الفي‏ء), and the Anfaal (الأنفال), is what was from the land in which blood was not shed, and people made peace and gave it with their own hands, and what was from the ruined land or middle of a valley, so all of it is from the Fey. Thus, this is for Allah^-azwj and His^-azwj Rasool^-saww.

فما كان لله فهو لرسوله (صلى الله عليه و آله) يضعه حيث شاء، و هو للإمام (عليه السلام) بعد الرسول (صلى الله عليه و آله) و قوله: وَ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْهُمْ فَما أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَ لا رِكابٍ قال: ألا ترى هو هذا

Therefore, whatever was for Allah^-azwj, so it is for His^-azwj Rasool^-saww. He^-saww places wherever he^-saww desires to, and it is for the Imam^-asws after the Rasool^-saww. And His^-azwj Words ‘And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels [59:6], he^-asws said: ‘Do you not see, it is this?’

و أما قوله: ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فهذا بمنزلة المغنم، كان أبي (عليه السلام) يقول ذلك، و ليس لنا فيه غير سهمين: سهم الرسول، و سهم القربى، نحن شركاء الناس فيما بقي

And as for His^-azwj Words: Whatever Allah Bestows upon His Rasool from the people of the towns [59:7], so this is of the status of spoils of war. My^-asws father^-asws was saying that: ‘And there is nothing regarding it for us apart from two portions – Portion of the Rasool^-saww, and portion of the ‘near of kin’. We^-asws are partners of the people regarding what remain’.[20]

عن أبان بن تغلب، قال: قلت لأبي عبد الله (عليه السلام): أ كان رسول الله أعطى فاطمة فدك؟ قال: «كان لها من الله

From Aban Bin Tablugh who said,

‘I said to Abu Abdullah^-asws, ‘Was it Rasool-Allah^-saww who gave (the estate of) Fadak to (Syeda) Fatima^-asws?’ He^-asws said: ‘It was for her^-asws from Allah^-azwj’’.[21]

The boundaries of the estate of Fadak

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا أَظُنُّهُ السَّيَّارِيَّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ لَمَّا وَرَدَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) عَلَى الْمَهْدِيِّ رَآهُ يَرُدُّ الْمَظَالِمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بَالُ مَظْلِمَتِنَا لَا تُرَدُّ فَقَالَ لَهُ وَ مَا ذَاكَ يَا أَبَا الْحَسَنِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا فَتَحَ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَدَكاً وَ مَا وَالَاهَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ

Ali Bin Muhammad Bin Abdullah, from one of our companions, it think it was Al Sayyari, from Ali Bin Asbat who said,

‘When Abu Al-Hassan Musa^-asws arrived to Al-Mahdi (the Caliph), he^-asws saw him paying compensation for the injustices. So he^-asws said: ‘O commander of the faithful! What is the matter the injustices upon us^-asws are not being compensated for?’ So he said to him^-asws, ‘And what is that, O Abu Al-Hassan^-asws?’ He^-asws said: ‘Allah^-azwj Blessed and Exalted, When He^-azwj Granted victory to His^-azwj Prophet^-saww, (the estate of) Fadak and what surrounded it was not captured upon by a cavalry or an infantry.

فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) وَ آتِ ذَا الْقُرْبى حَقَّهُ فَلَمْ يَدْرِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ هُمْ فَرَاجَعَ فِي ذَلِكَ جَبْرَئِيلَ وَ رَاجَعَ جَبْرَئِيلُ ( عليه السلام ) رَبَّهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِ ادْفَعْ فَدَكاً إِلَى فَاطِمَةَ ( عليها السلام ) فَدَعَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا يَا فَاطِمَةُ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَدْفَعَ إِلَيْكِ فَدَكاً فَقَالَتْ قَدْ قَبِلْتُ يَا رَسُولَ اللَّهِ مِنَ اللَّهِ وَ مِنْكَ

Allah^-azwj Revealed unto His^-azwj Prophet^-saww: And give to the one with kinship his right [17:26], and Rasool-Allah^-saww did not know who they were. He^-saww referred that back to Jibraeel^-as, and Jibraeel^-as referred it back to his^-as Lord^-azwj.  Allah^-azwj Revealed unto him^-saww that he^-saww should hand over (the estate of) Fadak to (Syeda) Fatima^-asws. Rasool-Allah^-saww called her^-asws over and said to her^-asws: ‘O Fatima^-asws! Allah^-azwj Commanded me^-saww that I^-saww should hand over Fadak to you^-asws’. She^-asws said: ‘I^-asws have accepted, O Rasool-Allah^-saww, as being from Allah^-azwj and from you^-saww’.

فَلَمْ يَزَلْ وُكَلَاؤُهَا فِيهَا حَيَاةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا وُلِّيَ أَبُو بَكْرٍ أَخْرَجَ عَنْهَا وُكَلَاءَهَا فَأَتَتْهُ فَسَأَلَتْهُ أَنْ يَرُدَّهَا عَلَيْهَا فَقَالَ لَهَا ائْتِينِي بِأَسْوَدَ أَوْ أَحْمَرَ يَشْهَدُ لَكِ بِذَلِكِ فَجَاءَتْ بِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ أُمِّ أَيْمَنَ فَشَهِدَا لَهَا فَكَتَبَ لَهَا بِتَرْكِ التَّعَرُّضِ

Thus, her^-asws agents did not cease to be therein during the lifetime of Rasool-Allah^-saww. But when Abu Bakr became the ruler, he threw her^-asws agents out from it. So she^-asws went over to him asking him to return it to her^-asws, but he said to her^-asws, ‘Come to me with either a black (man) or a red (man) to testify for you^-asws with that’. So she^-asws came over with Amir Al-Momineen^-asws and Umm Ayman and they both testified for her^-asws. So he wrote it to be for her^-asws to be left alone from interference.

فَخَرَجَتْ وَ الْكِتَابُ مَعَهَا فَلَقِيَهَا عُمَرُ فَقَالَ مَا هَذَا مَعَكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ كِتَابٌ كَتَبَهُ لِيَ ابْنُ أَبِي قُحَافَةَ قَالَ أَرِينِيهِ فَأَبَتْ فَانْتَزَعَهُ مِنْ يَدِهَا وَ نَظَرَ فِيهِ ثُمَّ تَفَلَ فِيهِ وَ مَحَاهُ وَ خَرَقَهُ فَقَالَ لَهَا هَذَا لَمْ يُوجِفْ عَلَيْهِ أَبُوكِ بِخَيْلٍ وَ لَا رِكَابٍ فَضَعِي الْحِبَالَ فِي رِقَابِنَا

Then she^-asws went out and the letter was with her^-asws, and Umar met her^-asws, and he said, ‘What is this with you^-asws, O daughter^-asws of Muhammad^-saww?’ She^-asws said: ‘A letter written out for me^-asws by Ibn Abu Qohafa’ He said, ‘Show it to me’. But she^-asws refused. So he snatched it from her^-asws hand and looked into it, then spat in it, and deleted it, and shredded it, and he said to her^-asws, ‘This (land) was not captured upon by your^-asws father^-saww without a cavalry or an infantry so the ropes could be tied in our necks’.

فَقَالَ لَهُ الْمَهْدِيُّ يَا أَبَا الْحَسَنِ حُدَّهَا لِي فَقَالَ حَدٌّ مِنْهَا جَبَلُ أُحُدٍ وَ حَدٌّ مِنْهَا عَرِيشُ مِصْرَ وَ حَدٌّ مِنْهَا سِيفُ الْبَحْرِ وَ حَدٌّ مِنْهَا دُومَةُ الْجَنْدَلِ فَقَالَ لَهُ كُلُّ هَذَا قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا كُلُّهُ إِنَّ هَذَا كُلَّهُ مِمَّا لَمْ يُوجِفْ عَلَى أَهْلِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِخَيْلٍ وَ لَا رِكَابٍ فَقَالَ كَثِيرٌ وَ أَنْظُرُ فِيهِ

Al-Mahdi said to him^-asws, ‘O Abu Al-Hassan^-asws! Define its boundary for me’. So he^-asws said: ‘A boundary from it is the Mountain of Ohad, and a boundary from it is Areysh of Egypt, and a boundary from it is Sayf Al-Bahr, and a boundary from it is Dowmat Al-Jandal’. So he said, ‘All of this?’ He^-asws said: ‘Yes, O commander of the faithful, all of this. All of this is from what was not captured upon from its owners by Rasool-Allah^-saww, neither by a cavalry nor an infantry’. So, he said, ‘It is a lot, and I shall look into it’.[22]

VERSE 7

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {7}

Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, so that it would not happen to be circulated between the rich ones from you. And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, surely Allah is severe of the Punishment [59:7]

The near of kin, and the orphans, and the poor, and the wayfarer

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبان بن أبي عياش، عن سليم بن قيس، قال: سمعت أمير المؤمنين (عليه السلام) يقول: «نحن و الله الذين عنى الله بذي القربى، الذين قرنهم الله بنفسه و نبيه (صلى الله عليه و آله) فقال: ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ منا خاصة، و لم يجعل لنا سهما في الصدقة، أكرم الله نبيه، و أكرمنا أن يطعمنا أوساخ ما في أيدي الناس

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Hamad Bin Isa, from Ibrahim Bin umar Al-Yamani, from Aban Bin Abu Ayyash, from Sulaym Bin Qays who said,

‘I heard Amir Al-Momineen^-asws saying: ‘We^-asws are the ones Meant by Allah^-azwj as ‘the near of kin’, the ones whom Allah^-azwj has Joined with Himself^-azwj, and His^-azwj Prophet^-saww, so He^-azwj Said: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers [59:7], are from us^-asws especially. And He^-azwj did not Make for us^-asws a share in the charity (الصدقة). Allah^-azwj Honoured His^-azwj Prophet^-saww, and Honoured us^-asws that He^-azwj should Feed us^-asws the dirt from the hands of the people’.[23]

محمد بن العباس، قال: حدثنا أحمد بن إدريس، عن أحمد بن محمد بن عيسى، عن علي بن حديد، و محمد بن إسماعيل بن بزيع، جميعا، عن منصور بن حازم، عن زيد بن علي (عليه السلام)، قال: قلت له: جعلت فداك، قول الله عز و جل: ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى؟ قال: القربى هي و الله قرابتنا

Muhammad Bin Al-Abbas, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed, and Muhammad Bin Ismail Bin Yazi’e, together, from Mansour Bin Hazim,

Zayd the son of Ali^-asws said, ‘I asked from him^-asws (Ali^-asws) ‘May I be sacrificed for you^-asws! (What about) The Words of Allah^-azwj Mighty and Majestic: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin [59:7]?’ He^-asws said: ‘By Allah^-azwj! The next of kin, are our^-asws next of kin’.[24]

و عنه، قال: حدثنا أحمد بن هوذة، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن عمرو بن أبي المقدام، عن أبيه، قال: سألت أبا جعفر (عليه السلام)، عن قول الله عز و جل: ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ، فقال أبو جعفر (عليه السلام): «هذه الآية نزلت فينا خاصة، فما كان لله و للرسول فهو لنا، و نحن أولو  القربى، و نحن المساكين، لا تذهب مسكنتنا من رسول الله (صلى الله عليه و آله) أبدا، و نحن أبناء السبيل فلا يعرف سبيل الله إلا بنا، و الأمر كله لنا

And from him, from Ahmad Bin Howzat, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad, from Amro Bin Abu Al-Maqdam, from his father who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers [59:7]. Abu Ja’far^-asws said: ‘This Verse was Revealed regarding us^-asws in particular. So whatever was for Allah^-azwj and for His^-azwj Rasool^-saww, it is for us^-asws, and we^-asws are the next of kin, and we^-asws are the poor, and our^-asws poor did not go away from Rasool-Allah^-saww, ever, and we^-asws are the travellers of the (Divine) Path. Thus, the Path of Allah^-azwj cannot be recognised except by us^-asws, and the command, all of it is for us^-asws’.[25]

[ فرات الكوفي ] قال: حدثني جعفر بن محمد الفزاري قال: حدثني محمد – يعني ابن مروان – عن محمد بن علي، عن علي بن عبد الله، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: قال الله تبارك وتعالى: * (مآ أفاء الله على رسوله من أهل القرى فلله وللرسول ولذي القربى) * وما كان للرسول فهو لنا ولشيعتنا حللناه لهم وطيبناه لهم

Furaat Al Kufy – Ja’far Bin Muhammad Al Fazary, from Muhammad – meaning Ibn Marwan – from Muhamad Bin Ali, from Ali Bin Abdullah, from Abu Hamza Al Sumaly,

Abu Ja’far^-asws has said: ‘Allah^-azwj Blessed and Exalted Said: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin [59:7] – whatever was for the Rasool^-saww, so it is for us^-asws and for our^-asws Shias. We^-asws have made it to be Permissible for them, and made it to be good for them.

يا أبا حمزة ! والله لا يضرب على شئ من السهام في شرق الأرض ولا غربها مال إلا كان حراما سحتا على من نال منه شيئا ما خلانا وشيعتنا إنا طيبناه لكم وجعلناه لكم

O Abu Hamza! And Allah^-azwj did not Strike upon anything, from the share of wealth, in the east of the earth and the west of it, except that it was Forbidden, being ill-gotten upon the one who takes anything from it, except for us^-asws and our^-asws Shias. We^-asws have made it to be good for you (Shias), and made it to be for you (Shias).

والله يا أبا حمزة ! لقد غصبنا وشيعتنا حقنا مالا من الله علينا، ما ملاؤنا بسعادة وما تاركتكم بعقوبة في الدنيا

By Allah^-azwj, O Abu Hamza! They have usurped us^-asws and our^-asws Shias of our rights, monies from Allah^-azwj unto us^-asws, what was for our^-asws support with the happiness, and what you (Shias) have been left with is the torments in the world’.[26]

Delegated Authorisation of Rasool-Allah^-saww

حدثنا عبد الله بن عامر عن ابى عبد الله البرقى عن الحسن بن عثمان عن محمد بن الفضيل عن ابى حمزة الثمالى قال قرات هذه الاية إلى ابى جعفر عليه السلام ليس لك من الامر شئ قول الله تعالى لنبيه وانا اريد ان اسئله عنها فقال أبو جعفر عليه السلام بل وشئ يشئ مرتين وكيف لا يكون له من الامر شئ فقد فوض الله إليه دينه فقال ما اتيكم الرسول فخذوه وما نهيكم عنه فانتهوا فما احل رسول الله صلى الله عليه واله فهو حلال وما حرم فهو حرام

It has been narrated to us by Abdullah Bin Aamir, from Abu Abdullah Al-Barqy, from Al-Hassan Bin Usman, from Muhammad Bin Al-Fazeyl, from Abu Hamza Al-Thumaly who said:

‘I recited this Verse to Abu Ja’far^-asws: There isn’t anything for you from the matter [3:128], the Words of Allah^-azwj to His^-azwj Prophet^-saww, and I wanted that I should ask him^-asws about it’. Abu Ja’far^-asws said: ‘But, a thing is being done twice, and how can there no happen to be something for him^-saww from the matter, so Allah^-azwj has Delegated His^-azwj (entire) Religion to him^-saww, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]’. Whatever the Rasool-Allah^-saww has permitted, it is Permissible, and what he^-saww has prohibited, it is Prohibited’.[27]

حدثنا محمد بن عيسى عن ابى عبد الله المؤمن عن اسحق بن عمار عن ابى عبد الله عليه السلام قال فوض إليه دينه فقال ما اتيكم الرسول فخذوه وما نهيكم عنه فانتهوا فحرم الله الخمر وحرم رسول الله صلى الله عليه وآله كل مسكر فاجاز الله ذلك كله وان الله انزل الصلوة وان رسول الله صلى الله عليه وآله وقت اوقاتها فاجاز الله ذلك له

It has been narrated to us by Muhammad Bin Isa, from Abu Abdullah Al-Mo’min, from Is’haq Bin Amaar, who has said:

‘Abu Abdullah^-asws having said that: ‘He^-azwj Authorised to him^-saww His^-azwj Religion. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Allah^-azwj Prohibited wine, and the Rasool Allah^-azwj prohibited all intoxicants. Allah^-azwj Permitted him^-saww to do all that, and that Allah^-azwj Sent down Salat(s), and that the Rasool-Allah^-saww specified their timings. Allah^-azwj Permitted that for him^-saww’.[28]

حدثنا يعقوب بن يزيد عن زياد القندى عن عبد الله بن سنان عن ابى عبد الله عليه السلام قال قلت له كيف كان يصنع امير المؤمنين عليه السلام بشارب الخمر قال كان يحده قلت فان عاد قال يحده ثلث مرات فان عاد كان يقتله

It has been narrated to us by Yaqoub Bin Yazeed, from Zyad Al-Qindy, from Abdullah Bin Sinan, who has said:

‘I asked Abu Abdullah^-asws, ‘How did Amir Al-Momineen^-asws deal with the drinker of alcohol?’ He^-asws said: ‘He^-asws applied the legal punishment on him’. I said, ‘And if he returned to it?’ He^-asws said: ‘He^-asws applied the legal punishment on him three times, and if he returned to it, he^-asws killed him’.

قلت فمن شرب الخمر كما شرب المسكر قال سواء فاستعظمت ذلك فقال لا تستعظم ذلك ان الله لما ادب نبيه انتدب ففوض إليه وان الله حرم مكة وان رسول الله حرم المدينة

I said, ‘Is the one who drinks wine like the one who drinks an intoxicant?’ He^-asws said: ‘(Yes it’s the) Same’. I considered that as great (major issue). He^-asws asked from me: ‘Don’t consider that to be grievous. When Allah^-azwj Educated His^-azwj Prophet^-saww (with the best morality) and He^-azwj Completed it, He^-azwj Delegated it to him^-saww (the Religion). Allah^-azwj Sanctified Makka, and the Rasool-Allah^-saww sanctified Al-Medina.

فاجاز الله له ذلك وان الله حرم الخمر وان رسول الله حرم المسكر فاجاز الله ذلك كله وان الله فرض الفرايض من الصلب وان رسول الله صلى الله عليه وآله يطعم الجد فاجاز الله ذلك له ثم قال حرف وما حرف من يطع الرسول فقد اطاع الله

So Allah^-azwj Permitted for him^-saww all of that. Allah^-azwj Prohibited the wine, and the Rasool-Allah^-saww prohibited all intoxicants. Allah^-azwj Permitted that for him^-saww; and Allah^-azwj Obligated the obligations from the lineages and that the Rasool-Allah^-saww included in it the ancestors. Allah^-azwj Permitted for him^-saww all of that. Then he^-asws said to him: ‘O Fazeyl, they have distorted (Tahreef), and what have they distorted There is one who obeys the Rasool, so he has obeyed Allah [4:80]’.[29]

حدثنا احمد بن محمد عن محمد بن اسماعيل عن محمد بن عذافر عن عبد الله بن سنان عن بعض اصحابنا عن ابى جعفر عليه السلام قال فما حرم رسول الله صلى الله عليه وآله فهو بمنزلة ما حرم الله

It has been narrated to us by Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Azaafar, from Abdullah Bin Sinan, from one of our companions,

‘Abu Ja’far^-asws having said that: ‘So whatever Rasool-Allah^-saww prohibited, so it is of the status of the Prohibition of Allah^-azwj’.[30]

حدثنا بعض اصحابه عن محمد بن الحسن عن على بن النعمان عن ابن مسكان عن اسماعيل بن عبد العزيز قال قال لى جعفر بن محمد ان رسول الله صلى الله عليه واله كان يفوض إليه ان الله تبارك وتعالى فوض إلى سليمان ملكه فقال هذا عطاؤنا فامنن أو امسك بغير حساب وان الله فوض إلى محمد نبيه فقال ما اتيكم الرسول فخذوه وما نهيكم عنه فانتهوا

It has been narrated to us by one of his companions, from Muhammad Bin Al-Hassan, from Ali Bin No’man, from Ibn Muskaan, from Ismail Bin Abdul Aziz who said:

‘Abu Ja’far^-asws Bin Muhammad^-asws said to me that: ‘Rasool-Allah^-saww was such that Allah^-azwj had Delegated to him^-saww the kingdom that He^-azwj had Delegated to Suleiman^-as’. He^-asws said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39], and that Allah^-azwj Delegated to Muhammad^-saww, His^-azwj Prophet^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]’.

فقال رجل انما كان رسول الله صلى الله عليه وآله مفوضا إليه في الزرع والضرع فلوى جعفر عليه السلام عنه عنقه مغضبا فقال في كل شئ والله في كل شئ

A man said, ‘But, did the Rasool-Allah^-saww have the Authority (complete knowledge)[31] regarding the agriculture and farming?’ Abu Ja’far^-asws turned his^-asws neck towards him in disapproval. He^-asws said: ‘Regarding everything, by Allah^-azwj, regarding everything’.[32]

Delegation of Authorisation is a kingdom

ابن بابويه، قال: حدثنا أحمد بن يحيى المكتب، قال: حدثنا أبو الطيب أحمد بن محمد الوراق، قال: حدثنا علي بن هارون الحميري، قال: حدثنا علي بن محمد بن سليمان النوفلي، قال: حدثنا أبي، عن علي بن يقطين، قال: قلت لأبي الحسن موسى بن جعفر (عليه السلام): أ يجوز أن يكون نبي الله عز و جل بخيلا؟ فقال: «لا». فقلت له: فقول سليمان (عليه السلام): رَبِّ اغْفِرْ لِي وَ هَبْ لِي مُلْكاً لا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي ما وجهه و ما معناه؟

Ibn Babuwayh, from Ahmad Bin Yahya Al-Maktab, from Abu Al-Tayyab Ahmad Bin Muhammad Al-Waraaq, from Ali Bin Haroun Al-Humeyri, from Ali Bin Muhammad Bin Suleyman Al-Nowfaly, from his father, from Ali Bin Yaqteen who said,

‘I said to Abu Al-Hassan Al-Musa^-asws Bin Ja’far^-asws, ‘Is it permissible for a Prophet^-as of Allah^-azwj Mighty and Majestic to be stingy?’ So he^-asws said: ‘No!’ So I said to him^-asws, ‘So (what about) the words of Suleiman^-as: He said: ‘Lord! Forgive me and Grant me a kingdom, not befitting for anyone from after me. Surely, You are the Bestower [38:35], what is its perspective, and what is its Meaning?’

فقال: «الملك ملكان: ملك مأخوذ بالغلبة، و الجور، و اختيار الناس، و ملك مأخوذ من قبل الله تبارك و تعالى، كملك  إبراهيم، و ملك طالوت، و ملك ذي القرنين. فقال سليمان (عليه السلام): هب لي ملكا لا ينبغي لأحد من بعدي، أن يقول: إنه مأخوذ بالغلبة، و الجور، و اختيار الناس

He^-asws said: ‘The kingdoms are of two types – A kingdom which is attained by the overcoming, and the tyranny, and the choice of the people; and a kingdom which is attained from the Presence of Allah^-azwj Blessed and Exalted, like the kingdom of Ibrahim^-as, and kingdom of Taloot, and kingdom of Zul Qarnayn. Suleiman^-as said: ‘Grant me a kingdom, not befitting for anyone from after me [38:35], that he should be saying, ‘It has been attained by the conquering, and the tyranny, and the choice of the people’.

فسخر الله تبارك و تعالى له الريح تجري بأمره رخاء حيث أصاب، و جعل غدوها شهرا، و رواحها شهرا، و سخر له الشياطين كل بناء و غواص، و علم منطق الطير، و مكن في الأرض، فعلم الناس في وقته و بعده أن ملكه لا يشبه ملك الملوك المختارين من قبل الناس، و المالكين بالغلبة و الجور

Allah^-azwj Blessed and Exalted: Then We Subjugated the wind for him to flow gently by his order, wherever he so directed [38:36], and Made its going as a month, and its flowing a month, And (Subjugated) the Satans, being all builders and divers [38:37], and Taught him^-as the language of the birds, and to move in the earth. So the people knew, during his^-as time and after him^-as that his^-as kingdom does not resemble the kingdoms of the choice of the people, and the kingdoms by conquering and the tyranny’.

قال: فقلت له: فقول رسول الله (صلى الله عليه و آله): «رحم الله أخي سليمان، ما كان أبخله!» فقال (عليه السلام): «لقوله وجهان: أحدهما: ما كان أبخله بعرضه، و سوء القول فيه! و الوجه الآخر: يقول: ما كان أبخله إن كان أراد ما يذهب إليه الجهال

I said to him^-asws, ‘(What about) the words of Rasool-Allah^-saww: ‘May Allah^-azwj have Mercy upon my^-saww brother Suleiman^-as, how stingy he^-as was!’ He^-asws said: ‘His ^-saww words have two perspectives – One of these is how stingy he^-as was by his^-as offer, and evil is the word (of the people) in it! And another perspective is that he^-saww is saying: ‘How stingy he^-as was that he^-as did not want it to go (inherited) to the ignorant!’

ثم قال (عليه السلام): «قد- و الله- أوتينا ما اوتي سليمان، و ما لم يؤت سليمان، و ما لم يؤت أحد من العالمين، قال الله عز و جل في قصة سليمان: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ، و قال عز و جل في قصة محمد (صلى الله عليه و آله): ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

Then he^-asws said: ‘We^-asws have been Given what Suleiman^-as had been Given, and what he^-as had not been Given (as well), and what no one in the Worlds have been Given. Allah^-azwj Mighty and Majestic has Said in the story of Suleiman^-as: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And the Mighty and Majestic Said in the story of Muhammad^-saww: And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]’.[33]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولَانِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى نَبِيِّهِ ( صلى الله عليه وآله ) أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلَا هَذِهِ الْآيَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Sa’alba, from Zurara who said,

‘I heard Abu Ja’far^-asws and Abu Abdullah^-asws both saying: ‘Allah^-azwj Mighty and Majestic Authorised to His^-azwj Prophet^-saww and the affairs of His^-azwj creatures in order to See how their obedience would be’. Then he^-asws recited this Verse: And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]’.[34]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ صَنْدَلٍ الْخَيَّاطِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ قَالَ أَعْطَى سُلَيْمَانَ مُلْكاً عَظِيماً ثُمَّ جَرَتْ هَذِهِ الْآيَةُ فِي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَكَانَ لَهُ أَنْ يُعْطِيَ مَا شَاءَ مَنْ شَاءَ وَ يَمْنَعَ مَنْ شَاءَ وَ أَعْطَاهُ اللَّهُ أَفْضَلَ مِمَّا أَعْطَى سُلَيْمَانَ لِقَوْلِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

Ali Bin Muhammad, from one of our companions, from Al Husayn Bin Abdul Rahman, from Sandal Al Khayyat, from Zayd Al Shahham who said,

‘I asked Abu Abdullah^-asws regarding the Words of the Exalted: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. He^-asws said: ‘He^-azwj Gave Suleiman^-as a magnificent kingdom. Then this Verse flowed regarding Rasool-Allah^-saww. Thus, it was for him^-saww that he^-saww could give whatever he^-saww so desired to whoever he^-saww so desired, and prevent it from the one who he^-saww so desires to (Without any accountability). And, Allah^-azwj Gave him^-saww was what He^-azwj Gave Suleiman^-as due to His^-azwj Words: And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]’.[35]

The flow of Divine Authorisation

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ عَزَّ ذِكْرُهُ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ اللَّهُ إِلَى رَسُولِهِ ( صلى الله عليه وآله ) فَقَدْ فَوَّضَهُ إِلَيْنَا

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Yaqoub Bin Yazeed, from Al Hassan Bin Ziyad, from Muhammad Bin Al Hassan Al Maysami,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying that Allah^-azwj Mighty and Majestic Educated His^-azwj Rasool^-saww until He^-azwj Made him^-saww to be a custodian upon whatever He^-azwj Wanted. Then He^-azwj Authorised to him^-saww, so He^-azwj, Mighty is His^-azwj Mention, Said: And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]. So whatever Allah^-azwj Authorised to His^-azwj Rasool^-saww, He^-azwj has Authorised it to us^-asws’.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ بَكَّارِ بْنِ بَكْرٍ عَنْ مُوسَى بْنِ أَشْيَمَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَهُ رَجُلٌ عَنْ آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَأَخْبَرَهُ بِهَا ثُمَّ دَخَلَ عَلَيْهِ دَاخِلٌ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَ بِهِ الْأَوَّلَ فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ اللَّهُ حَتَّى كَأَنَّ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ

Ali Bin Ibrahim, from his father, from Yahya Bin Abu Imran, from Yunus, from Bakkar Bin Bakr, from Musa Bin Asheym who said,

‘I was in the presence of Abu Abdullah^-asws, and a man asked him^-asws about a Verse from the Book of Allah^-azwj Mighty and Majestic. So he^-asws informed him about it. Then an entering one entered and asked him^-asws about that very Verse. So he^-asws informed him differently with what he^-asws had informed the first one with. So there entered into me due to that, whatever Allah^-azwj so Desired, until it was as if my heart was being shredded with the knives.

فَقُلْتُ فِي نَفْسِي تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لَا يُخْطِئُ فِي الْوَاوِ وَ شِبْهِهِ وَ جِئْتُ إِلَى هَذَا يُخْطِئُ هَذَا الْخَطَأَ كُلَّهُ فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَنِي وَ أَخْبَرَ صَاحِبَيَّ فَسَكَنَتْ نَفْسِي فَعَلِمْتُ أَنَّ ذَلِكَ مِنْهُ تَقِيَّةٌ

So I said within myself, ‘I neglected Abu Qatada in Syria who did not even err regarding the (letter) Waaw (means small mistakes like the letter wa meanings and) and the likes of it, and I came over to this one^-asws, who errs with all these mistakes?’ So while I was like that when another one entered and asked him^-asws about that very Verse. So he^-asws informed him differently to what he^-asws had informed me and informed my companion with. So myself calmed down, and I knew that, that was from him^-asws in Taqiyya (dissimulation).

قَالَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ فَقَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ وَ فَوَّضَ إِلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَقَالَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ فَوَّضَهُ إِلَيْنَا

He said, ‘Then he^-asws turned towards me, so he^-asws said to me: ‘O Ibn Asheym! Allah^-azwj Mighty and Majestic Authorised to Suleiman^-as Bin Dawood^-as, so He^-azwj Said: This is Our Gift, so either confer or withhold, without a Reckoning [38:39] [38:39]. And He^-azwj Authorised to His^-azwj Prophet^-saww, so He^-azwj Said: ‘And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7] And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]. Thus, whatever was Authorised to Rasool-Allah^-saww, so it has been Authorised to us^-asws’.[37]

Restrictive limit by Allah^-azwj – The matter of the Caliphate

ثم قال علي بن إبراهيم: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن الحسن بن العباس الحريشي، عن أبي جعفر (عليه السلام)، قال: «قال أمير المؤمنين (عليه السلام)، بعد وفاة رسول الله (صلى الله عليه و آله) في المسجد و الناس مجتمعون بصورت عال: الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ أَضَلَّ أَعْمالَهُمْ، فقال له: ابن عباس: يا أبا الحسن، لم قلت ما قلت؟ قال: قرأت شيئا من القرآن

Then Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Al-Hassan Bin Al-Abbas Al-Hareyshi,

Abu Ja’far^-asws has said: ‘Amir Al-Momineen^-asws said in a loud voice after the passing away of Rasool-Allah^-saww, in the Masjid, and the people had gathered, Those who commit Kufr and hinder from the Way of Allah, their deeds would be lost [47:1]. So Ibn Abbas said to him^-asws, ‘O Abu Al-Hassan^-asws! Why did you^-asws say what you^-asws said?’ He^-asws said: ‘I^-asws recited something from the Quran’.

قال: لقد قلته لأمر. قال: نعم إن الله تعالى يقول في كتابه: ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا، أ فتشهد على رسول الله (صلى الله عليه و آله) أنه استخلف أبا بكر؟ قال: ما سمعت رسول الله (صلى الله عليه و آله) أوصى إلا إليك. قال فهلا بايعتني؟ قال: اجتمع الناس على أبي بكر، فكنت منهم

He said, ‘You^-asws have said a command’. He^-asws said: ‘Yes. Allah^-azwj the High is Saying in His^-azwj Book: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Did you witness Rasool-Allah^-saww having appointed Abu Bakr as a successor?’ He said, ‘I heard Rasool-Allah^-saww bequeathing it to you^-asws’. He^-asws said: ‘So had you not pledged your allegiance to me^-asws?’ He said, ‘The people gathered around Abu Bakr, and I (Ibn Abbas) was among them’.

فقال أمير المؤمنين (عليه السلام): كما اجتمع أهل العجل على العجل، هاهنا فتنتم، و مثلكم: كَمَثَلِ الَّذِي اسْتَوْقَدَ ناراً فَلَمَّا أَضاءَتْ ما حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَ تَرَكَهُمْ فِي ظُلُماتٍ لا يُبْصِرُونَ‏ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ

So Amir Al-Momineen^-asws said: ‘Just as the people of the calf had gathered around the calf. This here is your strife, and your example, is like the example of those who kindled a fire, but when it had illumined all around them, Allah Took away their light, and left them in darkness – not seeing [2:17]. Deaf, dumb (and) blind, so they will not be returning’[2:18].[38]

Restrictive limit by Allah^-azwj – The matter of the Religion

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عمرو بن شمر، عن جابر، عن أبي جعفر (عليه السلام) قال: سارعوا في طلب العلم فوالذي نفسي بيده لحديث واحد في حلال وحرام تأخذه عن صادق خير من الدنيا وما حملت من ذهب وفضة، وذلك أن الله يقول: ” ما آتاكم الرسول فخذوه، وما نهاكم عنه فانتهوا “. وإن كان علي (ع) ليأمر بقراءة المصحف

From him, from his father, from Yunus Bin Abdul Rahman, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Hasten regarding seeking the knowledge. By the One^-azwj in Whose Hand is my^-asws soul, one single Hadeeth with regards to the Permissible and the Prohibited which you take from the Truthful^-asws is better than the world and what it carries from the gold and the silver, and that is what Allah^-azwj is Saying: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. And Ali^-asws used to order for the recitation of the Parchment (Quran)’.[39]

وعن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عبد الرحمن بن الحجاج، عن هاشم صاحب البريد قال: قال أبو عبد الله (عليه السلام) – في حديث: – أما انه شر عليكم أن تقولوا بشئ ما لم تسمعوه منا

And from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Hashim, Sahib Al Bareyd who said,

Abu Abdullah^-asws said in a Hadeeth: ‘But it is evil upon you all that you should be saying something what you did not hear it from us^-asws’.[40]

عنه عن أحمد بن محمد، عن علي بن الحكم، عن حسان أبي علي عن أبي عبد الله (عليه السلام) – في حديث – قال: حسبكم أن تقولوا ما نقول، وتصمتوا عما نصمت، إنكم قد رأيتم أن الله عز وجل لم يجعل لأحد  في خلافنا خيرا

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hassam Abu Ali,

‘From Abu Abdullah^-asws – in a Hadeeth – Said: ‘It suffices you all that you should be saying what we^-asws are saying, and to be silent whatever we^-asws are silent about. You have all seen that Allah^-azwj Mighty and Majestic did not Make any goodness to be for anyone in opposition to us^-asws’’.[41]

The Altered Verse

محمد بن العباس، قال: حدثنا الحسن بن أحمد المالكي، عن محمد بن عيسى، عن محمد بن أبي عمير، عن عمر بن أذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي، عن أمير المؤمنين (عليه السلام)، أنه قال: «قوله عز و جل: ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللَّهَ و ظلم آل محمد فإن الله شديد العقاب لمن ظلمهم

Muhammad Bin Al-Abbas, from Al-Hassan Bin Ahmad Al-Maliky, from Muhammad Bin Isa, from Muhammad Bin Abu Umer, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Sulaymn Bin Qays Al-Hilaly,

Amir Al-Momineen^-asws having said: ‘The Words of the Mighty and Majestic: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah from being unjust to the Progeny of Muhammad surely Allah is Severe of the Punishment to the one who is unjust to them [59:7]’.[42]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُثْمَانَ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ قَالَ فَقَالَ تَعَالَى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ فِينَا خَاصَّةً كَيْ لا يَكُونَ دُولَةً بَيْنَ الْأَغْنِياءِ مِنْكُمْ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللَّهَ فِي ظُلْمِ آلِ مُحَمَّدٍ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ لِمَنْ ظَلَمَهُمْ رَحْمَةً مِنْهُ لَنَا وَ غِنًى أَغْنَانَا اللَّهُ بِهِ

Ali Bin Ibrahim, from his father, from Hamaad Bin Isa, from Ibrahim Bin Usman, from Sulaym Bin Qays Al-Hilaly who said:

‘Amir Al-Momineen^-asws preached, so he^-asws Praised Allah^-azwj and Extolled Him^-azwj, then sent greetings of peace ‘Salam’ upon the Prophet^-saww, then said: ‘So the Exalted Said: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, so that it would not happen to be circulated between the rich ones from you. And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, in being unjust to the Progeny of Muhammad, surely Allah is severe of the Punishment to the one who is unjust to them [59:7], being a Mercy from Him^-azwj to us^-asws and a self-sufficiency by which Allah^-azwj has Made us^-asws to be self-sufficient with.[43]

VERSES 8 & 9

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ {8}

(It is) for the poor (from the) emigrants, those who went out from their homes and their wealth seeking Grace from Allah and Pleasure, and they are helping Allah and His Rasool. Those, they are the truthful [59:8]  

وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {9}

And those who had the home (in Al-Medina), and had the Eman from before them, are loving the ones who emigrate to them, and they are not finding any need in their chests from what they give, and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9]

Circumstances of the Revelation

الشيخ في (أماليه)، قال: أخبرنا محمد بن محمد، قال: أخبرنا أبو نصر محمد بن الحسين المقرئ، قال: حدثنا محمد بن سهل العطار، قال: حدثنا أحمد بن عمر الدهقان، قال: حدثنا محمد بن كثير مولى عمر بن عبد العزيز، قال: حدثنا عاصم بن كليب، عن أبيه، عن أبي هريرة، قال: جاء رجل إلى النبي (صلى الله عليه و آله) فشكا إليه الجوع، فبعث رسول الله (صلى الله عليه و آله) إلى بيوت أزواجه فقلن: ما عندنا إلا الماء

Al-Sheykh (Al-Sadouq), in his Amaali, from Muhammad Bin Muhammad, from Abu Nasr Muhammad Bin Al-Husayn Al-Muqray, from Muhammad Bin Sahl Al-Ataar, from Ahmad Bin Umar Al-Dahqan, from Muhammad Bin Kaseer, Mowla of Umar bin Abdul Aziz, from Aasim Bin Kaleyb, from his father, from Abu Hureyra who said,

‘A man came up to the Prophet^-saww. He complained about the hunger. So Rasool-Allah^-saww sent (a message) to the chambers of his^-asws wives. They said, ‘There is nothing with us except for the water’.

فقال رسول الله (صلى الله عليه و آله): «من لهذا الرجل الليلة»؟ فقال علي بن أبي طالب (عليه السلام): «أنا له يا رسول الله، فأتى فاطمة (عليها السلام) فقال لها: «ما عندك يا ابنة رسول الله؟» فقالت: «ما عندنا إلا قوت الصبية، لكنا نؤثر ضيفنا

Rasool-Allah^-saww said: ‘Who is the one for this man (to feed him), for the night?’ So Ali^-asws Bin Abu Talib^-asws said: ‘I^-asws am for him, O Rasool-Allah^-saww! So he^-asws came up to Syeda Fatima^-asws. He^-asws said to her: ‘O daughter of Rasool-Allah^-saww! What is there in your^-asws possession?’ She^-asws said: ‘There is nothing with me^-asws except for the food of the children, but we^-asws give preference to our^-asws guest’.

فقال علي (عليه السلام): «يا ابنة محمد، نومي الصبية، و أطفئي المصباح» فلما أصبح علي (عليه السلام) غدا على رسول الله (صلى الله عليه و آله)، فأخبره الخبر

Ali^-asws said: ‘O daughter of Muhammad^-saww! Put the boys^-asws to sleep, and extinguish the lamp’. So when it was the morning, Ali^-asws went to Rasool-Allah^-saww and informed him^-saww of the news’.

فلم يبرح حتى أنزل الله عز و جل: وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ

He^-asws had not departed and Allah^-azwj Mighty and Majestic Revealed: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9]’.[44]

محمد بن العباس، قال: حدثنا أحمد بن إدريس، عن أحمد بن محمد بن عيسى، عن الحسين ابن سعيد، عن فضالة بن أيوب، عن كليب بن معاوية الأسدي، عن أبي عبد الله (عليه السلام)، في قوله تعالى: وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ  لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ، قال: «بينا علي (عليه السلام) عند فاطمة (عليها السلام) إذ قالت له: يا علي، اذهب إلى أبي فابغنا منه شيئا. فقال: نعم. فأتى رسول الله (صلى الله عليه و آله) فأعطاه دينارا، و قال: يا علي اذهب فابتع لأهلك طعاما

Muhammad Bin Al-Abbas, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Ibn Saeed, from Fazalat Bin Ayoub, from Kaleyb Bin Muawiya Al-Asady,

Abu Abdullah^-asws regarding the Words of the Exalted: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9], he^-asws said: ‘Ali^-asws was in the presence of Fatima^-asws when she^-asws said to him^-asws: ‘O Ali^-asws! Go to my^-asws father^-saww, and get something from him^-saww for us^-asws’. So he^-asws said: ‘Yes’. He^-asws came to Rasool-Allah^-saww, and he^-saww gave him^-asws a Dinar and said: ‘O Ali^-asws! Go and buy some food for your^-asws family’.

فخرج من عنده فلقيه المقداد بن الأسود (رحمه الله) و قاما ما شاء الله أن يقوما و ذكر له حاجته، فأعطاه الدينار و انطلق إلى المسجد، فوضع رأسه فنام، فانتظره رسول الله (صلى الله عليه و آله) فلم يأت، ثم انتظره فلم يأت، فخرج يدور في المسجد، فإذا هو بعلي (عليه السلام) نائما في المسجد

He^-asws went out from his^-saww presence. Al-Miqdad Bin Al-Aswad^-ra met up with him^-asws, and stood with him^-asws for as long as Allah^-azwj so Desired, and he mentioned his need to him^-asws. So he^-asws gave him the Dinar and went to the Masjid. He^-asws placed his^-asws head down and closed eyes. Rasool-Allah^-saww waited for him^-asws, but he^-asws did not come. Then he^-saww waited some more, but he^-asws did not come. So he^-saww went around in the Masjid, and there was Ali^-asws in the Masjid.

فحركه رسول الله (صلى الله عليه و آله) فقعد. فقال له: يا علي، ما صنعت؟ فقال: يا رسول الله، خرجت من عندك فلقيني المقداد بن الأسود، فذكر لي ما شاء الله أن يذكر فأعطيته الدينار

So, Rasool-Allah^-saww moved him^-asws, and he^-asws sat up. So he^-saww said to him^-asws: ‘O Ali^-asws! What did you^-asws do?’ He^-asws said: ‘O Rasool-Allah^-saww, I^-asws went out from your^-saww presence, and Al-Miqdad Bin Al-Aswad^-ra met up with me^-asws. He^-ra mentioned to me^-asws what Allah^-azwj so Desired him^-ra to mention, so I^-asws gave the Dinar to him^-ra’.

فقال رسول الله (صلى الله عليه و آله): أما إن جبرئيل (عليه السلام) قد أنبأني بذلك، و قد أنزل الله فيك كتابا وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ

Rasool-Allah^-saww said to him^-asws: ‘But, Jibraeel^-as has already given me^-saww the news of that and Allah^-azwj has Revealed regarding you^-asws: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9]’.[45]

و عنه: بهذا الإسناد، عن القاسم بن إسماعيل، عن إسماعيل بن أبان، عن عمرو بن شمر، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، قال: «إن رسول الله (صلى الله عليه و آله) كان جالسا ذات يوم و أصحابه جلوس حوله، فجاء علي (عليه السلام) و عليه سمل ثوب متخرق عن بعض جسده، فجلس قريبا من رسول الله (صلى الله عليه و آله)، فنظر إليه ساعة ثم قرأ: وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ

And from him, by this chain, from Al-Qasim Bin Ismail, from Ismail Bin Aban, from Amro Bin Shimr, from Jabir Bin Yazeed,

‘Abu Ja’far^-asws having said: ‘The Rasool-Allah^-saww was seated one day, and his^-saww companions were seated around him^-saww. So, Ali^-asws came up, and upon him^-asws was a dress which was torn in parts of it. He^-asws sat close to Rasool-Allah^-saww. So he^-saww looked at him^-asws for a while, then recited: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9]’.

ثم قال رسول الله (صلى الله عليه و آله) لعلي (عليه السلام): أما إنك رأس الذين نزلت فيهم هذه الآية و سيدهم و إمامهم

Then Rasool-Allah^-saww said to Ali^-asws: ‘But rather, you^-asws are the head of the ones regarding whom this Verse was Revealed, and their Chief, and their Imam^-asws’.

ثم قال رسول الله (صلى الله عليه و آله) لعلي: أين حلتك التي كسوتكها يا علي؟ فقال: يا رسول الله، إن بعض أصحابك أتاني يشتكي عريه و عري أهل بيته، فرحمته و آثرته بها على نفسي، و عرفت أن الله سيكسوني خيرا منها

Then Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! Where is your^-asws clothing which you^-asws had (over it)?’ He^-asws said: ‘O Rasool-Allah^-saww! One of your^-saww companions came to me^-asws complaining about his exposure and the exposure of his family. So I^-asws had mercy upon him, and preferred him with it over my^-asws own self, and I^-asws recognised that Allah^-azwj would be Clothing me with goodness from it’.

فقال رسول الله (صلى الله عليه و آله): صدقت أما إن جبرئيل قد أتاني يحدثني أن الله اتخذ لك مكانها في الجنة حلة خضراء من إستبرق، و صنفتها من ياقوت و زبرجد، فنعم الجواز جواز ربك بسخاوة نفسك و صبرك على‏ شملتك  هذه المنخرقة، فأبشر يا علي. فانصرف علي (عليه السلام) فرحا مستبشرا بما أخبره به رسول الله (صلى الله عليه و آله)

Rasool-Allah^-saww said: ‘You^-asws have spoken the truth. Jibraeel^-as has come to me^-saww, narrating to me^-saww that Allah^-azwj has Taken for you^-asws in its place, a green garment of brocade in the Paradise, and bordered it with sapphire and aquamarine. So, Blessed is the Recompense, the Recompense of your^-asws Lord^-azwj due to the generousity of yourself^-asws, and your^-asws patience upon your^-asws charity of these rags. So receive good news, O Ali^-asws!’ Ali^-asws left happy and joyful with what Rasool-Allah^-saww had informed him^-asws with’.[46]

و عنه، قال: حدثنا محمد بن أحمد بن ثابت، عن القاسم بن إسماعيل، عن محمد بن سنان، عن سماعة بن مهران، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، قال: «أوتي رسول الله (صلى الله عليه و آله) بمال و حلل، و أصحابه حوله جلوس، فقسمه عليهم حتى لم يبق منه حلة و لا دينار، فلما فرغ منه جاء رجل من فقراء المهاجرين و كان غائبا

And from him, from Muhammad Bin Ahmad Bin Sabit, from Al-Qasim Bin Ismail, from Muhammad Bin Sinan, from Sama’at Bin Mahran, from Jabir Bin Yazeed,

Abu Ja’far^-asws has said; ‘Rasool-Allah^-saww was given some money and garments, and his^-saww companions were seated around him^-saww. So, he^-saww distributed it among them until there did not remain a single garment or a Dinar. So when he^-saww was free from it, there came a poor man from the Emigrants, and he was absent (during the distribution).

فلما رآه رسول الله (صلى الله عليه و آله) قال: أيكم يعطي هذا نصيبه و يؤثره على نفسه؟ فسمعه علي (عليه السلام) فقال: نصيبي. فأعطاه إياه، فأخذه رسول الله (صلى الله عليه و آله) فأعطاه الرجل، ثم قال: يا علي، إن الله جعلك سباقا للخير، سخاء بنفسك عن المال

When the Rasool-Allah^-saww saw him, he^-saww said: ‘Which one of you will give me^-saww his share, and prefer it over himself?’ So, Ali^-asws heard it, and said: ‘My^-asws share!’ So he^-asws gave it to him^-saww. Rasool-Allah^-saww took it and gave it to the man, then said: ‘O Ali^-asws! Allah^-azwj has Made you^-asws to be the foremost in goodness, generous with yourself^-asws with the wealth.

أنت يعسوب المؤمنين، و المال يعسوب الظلمة، و الظلمة هم الذين يحسدونك و يبغون عليك و يمنعونك حقك بعدي

You^-asws are the Yasoob of the Momineen, and the wealth is the Yasoob of the injustice. And the unjust are the ones who are envious of you^-asws, and rebelling against you^-asws, and would be preventing you^-asws from your^-asws rights after me^-saww’.[47]

Preferring others over oneself

و عنه: عن عدة من أصحابنا، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر، عن محمد ابن سماعة، عن أبي بصير، عن أحدهما (عليهما السلام)، قال: قلت له: أي الصدقة أفضل؟ قال: «جهد المقل، أما سمعت قول الله عز و جل: وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ ترى ها هنا فضلا؟

And from him, from a number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Ibn Sama’at, from Abu Baseer,

One of them^-asws (the 5^th Or the 6^th Imam^-asws), said, ‘I said to him^-asws, ‘Which is the highest (form of) charity?’ He^-asws said: ‘Selfless struggle. Have you not heard the Words of Allah^-azwj Mighty and Majestic: and they are preferring (others) over their own selves, and even though there was extreme poverty with them [59:9]? Do you see the preference over here?’[48]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن أبي عمير، عن أبي علي صاحب الكلل، عن أبان بن تغلب، عن أبي عبد الله (عليه السلام)، قلت: أخبرني عن حق المؤمن على المؤمن؟ فقال: «يا أبان، دعه لا ترده». قلت: بلى جعلت فداك، فلم أزل اردد عليه، فقال: «يا أبان، تقاسمه شطر مالك

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Abu Ali Sahib Al-Kilal, from Aban Bin Taghlub,

I asked Abu Abdullah^-asws, ‘Will you^-asws inform me about the right of the Momin upon the Momin?’ So he^-asws said: ‘O Aban! Leave it. Do not repeat it’. I said, ‘Yes, May I be sacrificed for you^-asws’. But, I did not stop re-iterating it unto him^-asws, so he^-asws said: ‘O Aban! Share with him by giving him half your wealth’.

ثم نظر إلي فرأى ما دخلني، فقال: «يا أبان، ألم تعلم أن الله عز و جل قد ذكر المؤثرين على أنفسهم؟» قلت: بلى جعلت فداك فقال: «إذا قاسمته، فلم تؤثره بعد، إنما أنت و هو سواء، إنما إذا أعطيته من النصف الآخر

Then he^-asws looked towards me, so he^-asws saw what I was going through, so he^-asws said: ‘O Aban! Do you not know that Allah^-azwj Mighty and Majestic has Mentioned the ones who prefer others over their own selves?’ I said, ‘Yes, may I be sacrificed for you^-asws’. So he^-asws said: ‘When you distribute it (half of your wealth) to him, then you still would not have preferred him over yourself, but rather you and him would be equal. But it is when you give him (more) from the other half’.[49]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ لَيْسَ عِنْدَهُ إِلَّا قُوتُ يَوْمِهِ أَ يَعْطِفُ مَنْ عِنْدَهُ قُوتُ يَوْمِهِ عَلَى مَنْ لَيْسَ عِنْدَهُ شَيْ‏ءٌ وَ يَعْطِفُ مَنْ عِنْدَهُ قُوتُ شَهْرٍ عَلَى مَنْ دُونَهُ وَ السَّنَةُ عَلَى نَحْوِ ذَلِكَ أَمْ ذَلِكَ كُلُّهُ الْكَفَافُ الَّذِي لَا يُلَامُ عَلَيْهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullah^-asws about the man who does not have with him except for his provision for his day. Can the one who has his provision for his day with him be sympathetic towards the one who does not have anything, and can the one who has provisions for a month be sympathetic upon the one who has less than it, and the year is upon approximate to that, or is all of that the subsistence which he cannot be blamed over it?’

فَقَالَ هُوَ أَمْرٌ إِنَّ أَفْضَلَكُمْ فِيهِ أَحْرَصُكُمْ عَلَى الرَّغْبَةِ وَ الْأَثَرَةِ عَلَى نَفْسِهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ الْأَمْرُ الْآخَرُ لَا يُلَامُ عَلَى الْكَفَافِ وَ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَ ابْدَأْ بِمَنْ تَعُولُ

So he^-asws said: ‘It is such a matter that the most superior of you in it is the one most desirous upon the preferring (others) upon himself, for Allah^-azwj Mighty and Majestic is Saying: and they are preferring (others) over their own selves, and even though there was extreme poverty with them [59:9]. And the other matter is that he cannot be blamed upon the subsistence, and the higher (providing) hand is better than the lower (receiving) hand, and begin with the ones dependant (upon you)’.[50]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ مِمَّا خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمُؤْمِنَ أَنْ يُعَرِّفَهُ بِرَّ إِخْوَانِهِ وَ إِنْ قَلَّ وَ لَيْسَ الْبِرُّ بِالْكَثْرَةِ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ

From him, from Ahmad Bin Muhammad, from umar Bin Abdul Aziz, from Jameel,

‘From Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘From what Allah^-azwj Mighty and Majestic Specialised the Momin with, is that he recognises the righteousness with his brethren, and even if it was little; and the righteousness is not with the abundance, and that is because Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book: and they are preferring (others) over their own selves, and even though there was extreme poverty with them [59:9]’.

ثُمَّ قَالَ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ وَ مَنْ عَرَّفَهُ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَفَّاهُ أَجْرَهُ يَوْمَ الْقِيَامَةِ بِغَيْرِ حِسَابٍ

Then He^-azwj Said: And one who preserves himself from stinginess, so those, they are the successful ones [59:9]; and the one whom Allah^-azwj Mighty and Majestic Recognises with that, Allah^-azwj would Love him, and the one whom Allah^-azwj Blessed and High Loves, He^-azwj would Fulfil his Recompense on the Day of Judgement without a Reckoning’.

ثُمَّ قَالَ يَا جَمِيلُ ارْوِ هَذَا الْحَدِيثَ لِإِخْوَانِكَ فَإِنَّهُ تَرْغِيبٌ فِي الْبِرِّ

Then he^-asws said: ‘O Jameel! Report this Hadeeth to your brethren, for it arouses desire regarding the righteousness’.[51]

سَهْلُ بْنُ زِيَادٍ عَمَّنْ حَدَّثَهُ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ خِيَارُكُمْ سُمَحَاؤُكُمْ وَ شِرَارُكُمْ بُخَلَاؤُكُمْ وَ مِنْ خَالِصِ الْإِيمَانِ الْبِرُّ بِالْإِخْوَانِ وَ السَّعْيُ فِي حَوَائِجِهِمْ وَ إِنَّ الْبَارَّ بِالْإِخْوَانِ لَيُحِبُّهُ الرَّحْمَنُ وَ فِي ذَلِكَ مَرْغَمَةٌ لِلشَّيْطَانِ وَ تَزَحْزُحٌ عَنِ النِّيرَانِ وَ دُخُولُ الْجِنَانِ

Sahl Bin Ziyad, from the one who narrated it, from Jameel Bin Darraj who said,

‘I heard Abu Abdullah^-asws saying: ‘The best ones of you are your most generous ones, and your worst ones are the stingy ones; and from the sincerity of the faith is the righteousness with the brethren, and the striving regarding their needs; and the do-gooder with the brethren is Beloved to the Beneficent, and in that is the aversion for the Satan^-la and a removal from the Fires, and entering into the Gardens.

يَا جَمِيلُ أَخْبِرْ بِهَذَا غُرَرَ أَصْحَابِكَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ غُرَرُ أَصْحَابِي قَالَ هُمُ الْبَارُّونَ بِالْإِخْوَانِ فِي الْعُسْرِ وَ الْيُسْرِ

O Jameel! Inform this to the distinguished ones of your companions’. I said, ‘May I be sacrificed for you^-asws! Who are the distinguished ones of my companions?’ He^-asws said: ‘They are the do-gooders with the brethren during the hardships as well as the ease’.

ثُمَّ قَالَ يَا جَمِيلُ أَمَا إِنَّ صَاحِبَ الْكَثِيرِ يَهُونُ عَلَيْهِ ذَلِكَ وَ قَدْ مَدَحَ اللَّهُ عَزَّ وَ جَلَّ فِي ذَلِكَ صَاحِبَ الْقَلِيلِ فَقَالَ فِي كِتَابِهِ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ

Then he^-asws said: ‘O Jameel! As for the owner of the plenty, that would be easy upon him, and Allah^-azwj Mighty and Majestic has Praised the owner of the little with regards to that, so He^-azwj Said in His^-azwj Book: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9]’.[52]

وعن أمير المؤمنين عليه السلام قال: قد فرض الله التمحل على الابرار في كتاب الله، قيل: وما التمحل؟ قال: إذا كان وجهك آثر عن وجهه التمست له

And from Amir Al-Momineen^-asws having said: ‘Allah^-azwj has Necessitated ‘Al-Tam’hal’ upon the righteous ones in the Book of Allah^-azwj’. I said, ‘And what is Al-Tam’hal’. He^-asws said: ‘When it would be so that your face is preferred (to confront a plot) than his face for the seeking for him (his protection)’.

وقال عليه السلام في قول الله عزوجل: ” ويوثرون على أنفسهم ولو كان بهم خصاصة  قال: لا تستأثر عليه بما هو أحوج إليه منك

And he^-asws said regarding the Words of Allah^-azwj Mighty and Majestic: and they are preferring (others) over their own selves, and even though there was extreme poverty with them [59:9]’. He^-asws said: ‘Your preferring upon him with what he is more needy to it than you are’.[53]

NB: The Hadith below clarifies the التمحل

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ لَا يَشْبَعَ وَ يَجُوعُ أَخُوهُ وَ لَا يَرْوَى وَ يَعْطَشُ أَخُوهُ وَ لَا يَكْتَسِيَ وَ يَعْرَى أَخُوهُ فَمَا أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ

Ali Bin Ibahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullah^–asws having said: ‘The right of a Muslim upon a Muslim is that he should not be satiated while his brother is hungry, nor be quenched while his brother is thirsty, nor being clothed while his brother is naked. So how great is the right of a Muslim upon the Muslim’.

وَ قَالَ أَحِبَّ لِأَخِيكَ الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِكَ وَ إِذَا احْتَجْتَ فَسَلْهُ وَ إِنْ سَأَلَكَ فَأَعْطِهِ لَا تَمَلَّهُ خَيْراً وَ لَا يَمَلَّهُ لَكَ كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهْرٌ إِذَا غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِذَا شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ

And he^–asws said: ‘Love for your Muslim brother what you love for yourself, and when you are needy so ask him, and if he asks you so give him. Neither should you get bored with him nor should he get bored with you. Become a backbone for him, so he would be a backbone for you. When he is absent, so protect him during his absence, and when he is present, so visit him, and exalt him, and honour him, for he is from you and you are from him.

فَإِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسْأَلَ سَمِيحَتَهُ وَ إِنْ أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ وَ إِنِ ابْتُلِيَ فَاعْضُدْهُ وَ إِنْ تُمُحِّلَ لَهُ فَأَعِنْهُ وَ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ أُفٍّ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْوَلَايَةِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا فَإِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ

So if there was an argument between you, so do not separate from him until you ask his forgiveness, and if he attains something good, so Praise Allah^–azwj, and if he is afflicted, so uphold him, and if there is a plot for him, so support him. And when a man says to his brother, ‘Ugh!’ whatever is between the two of them from the Wilayah would be cut off; and when he says, ‘You are my enemy’, one of them would have blasphemed. So when he slanders him, his Emān would dissolve in his heart just as the salt dissolves in the water’.

وَ قَالَ بَلَغَنِي أَنَّهُ قَالَ إِنَّ الْمُؤْمِنَ لَيَزْهَرُ نُورُهُ لِأَهْلِ السَّمَاءِ كَمَا تَزْهَرُ نُجُومُ السَّمَاءِ لِأَهْلِ الْأَرْضِ وَ قَالَ إِنَّ الْمُؤْمِنَ وَلِيُّ اللَّهِ يُعِينُهُ وَ يَصْنَعُ لَهُ وَ لَا يَقُولُ عَلَيْهِ إِلَّا الْحَقَّ وَ لَا يَخَافُ غَيْرَهُ

And he (the narrator) said, ‘It reached me that he^–asws said: ‘A Momin, his light shines to the people of the sky just as the stars shine for the people of the earth’. And he^–asws said: ‘A Momin is a friend of Allah^–azwj. He^–azwj Assists him, and he works for Him^–azwj and he does not say anything upon it except for the truth, nor does he fear anyone apart from Him^–azwj’.^[54]

Is the Religion except for the love?

عن بريد بن معاوية العجلي، قال: كنت عند أبي جعفر (عليه السلام) إذ دخل عليه قادم من خراسان ماشيا، فأخرج رجليه و قد تغلفتا، و قال: أما و الله ما جاء بي من حيث جئت إلا حبكم أهل البيت

From Bureyd Bin Muawiya Al Ajaly who said,

‘I was in the presence of Abu Ja’far^-asws when a walker from Khurasan came up. So he brought out his legs and they had been badly bruised, and he said, ‘By Allah^-azwj! I have not come from where I come from except for the love of the People^-asws of the Household’.

. فقال أبو جعفر (عليه السلام): «و الله لو أحبنا حجر حشره الله معنا، و هل الدين إلا الحب، إن الله يقول: قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ و قال: يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ و هل الدين إلا الحب

So Abu Ja’far^-asws said: ‘By Allah^-azwj! Even if a rock were to love us^-asws, Allah^-azwj would Resurrect it with us^-asws. And is the Religion except for the love? Allah^-azwj is Saying: Say: If you love Allah, then follow me, Allah will Love you [3:31]. And Said: are loving the ones who emigrate to them [59:9]. And is the Religion except the love?’[55]

VERSE 10

وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ {10}

And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10]

الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثني أبو العباس أحمد بن محمد بن سعيد بن عبد الرحمن الهمداني بالكوفة، قال: حدثنا محمد بن المفضل بن إبراهيم بن قيس الأشعري، قال: حدثنا علي بن حسان الواسطي، قال: حدثنا عبد الرحمن بن كثير، عن جعفر بن محمد، عن أبيه، عن جده علي بن الحسين، عن الحسن بن علي (عليهم السلام)- في خطبة خطبها عند صلحه مع معاوية- فقال (عليه السلام) فيها بمحضر معاوية

Al-Sheykh (Al-Sadouq) in his Majaalis, from a group, from Abu Al-Mufazzal, from Abu Al-Abbas Ahmad bin Muhammad Bin Saeed Bin Abdul Rahman Al-Hamdany at Al-Kufa, from Muhammad Bin Al-Mufazzal-Bin Ibrahim Bin Qays Al-Ash’ary, from Ali Bin Hisan Al-Wasity, Abdul Rahman Bin Kaseer,

Ja’far^-asws Bin Muhammad^-asws, from his^-asws grandfather Ali^-asws Bin Al-Husayn^-asws, from Al-Hassan^-asws Bin Ali^-asws in a sermon which he^-asws preached during the reconciliation with Muawiya – so he^-asws said regarding what was the record of Muawiya:

«فصدق أبي رسول الله (صلى الله عليه و آله) سابقا و وقاه بنفسه، ثم لم يزل رسول الله (صلى الله عليه و آله) في كل موطن يقدمه، و لكل شديدة يرسله ثقة منه به و طمأنينة إليه، لعلمه بنصيحته لله عز و جل و رسوله

My^-asws father (Ali^-asws) ratified Rasool-Allah^-saww before, and protected him^-saww with his^-asws own self. Then Rasool-Allah^-saww did not cease to put him^-asws forward in every situation, and sending him^-asws in every difficulty, placing reliance upon him^-asws and being reassured by him^-asws being aware of his^-saww knowledge and his^-saww advice for the Sake of Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww.

[و إنه أقرب المقربين من الله و رسوله، و قد قال الله عز و جل:] وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ، فكان أبي سابق السابقين إلى الله عز و جل، و إلى رسوله (صلى الله عليه و آله) و أقرب الأقربين

And he^-asws is the foremost of the foremost ones from Allah^-azwj and His^-azwj Rasool^-saww. And Allah^-azwj Mighty and Majestic has Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]. So my^-asws father^-asws was the foremost of the foremost ones to Allah^-azwj Mighty and Majestic, and to His^-azwj Rasool^-saww, and the nearest of the nearest ones.

و قد قال الله تعالى: لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً ، فأبي كان أولهم إسلاما و إيمانا، و أولهم إلى الله و رسوله هجرة و لحوقا، و أولهم على وجده و وسعه نفقة

And Allah^-azwj has Said: They are not the same, the one from you who spent from before the conquest (of Makkah) and fought, are of a greater level [57:10]. So my^-asws father^-asws was the first of them in Al-Islam and in Eman (faith), and the first of them to Allah^-azwj and His^-azwj Rasool^-saww emigrating and overtaking (them), and the first one of them upon its passion and the leniency in spending.

قال سبحانه: وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ

The Glorious Said: And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10].

فالناس من جميع الأمم يستغفرون له لسبقه إياهم إلى الإيمان بنبيه (صلى الله عليه و آله)، و ذلك أنه لم يسبقه به أحد

And the people in all of the cities are seeking Forgiveness for him^-asws for him^-asws having preceded them to the Eman (faith) with his^-asws Prophet^-saww, and that no one has ever preceded him^-asws’’.[56]

VERSES 11 – 15

أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ {11}

Have you not seen those who commit hypocrisy saying to their brethren from the people of the Book, those who commit Kufr, ‘If you were to go forth, we will go forth along with you, and we will never obey anyone regarding you, ever! And if you were to be fought against, we will help you’. And Allah Testifies that they are the liars [59:11]  

لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِنْ قُوتِلُوا لَا يَنْصُرُونَهُمْ وَلَئِنْ نَصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ {12}

If they were to go forth, they would not be going forth along with them, and if they are fought against, they would not be helping them, and even if they do help them, they would turn their backs, then they would not be helped [59:12]  

لَأَنْتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِمْ مِنَ اللَّهِ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ {13}

You are being more intensely feared in their hearts than Allah. That is because they are a people not understanding [59:13]

لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ وَرَاءِ جُدُرٍ ۚ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ {14}

They will not fight against you altogether except in a fortified town, or from behind walls. Their in-fighting between them in severe. You reckon them to be united, but their hearts are disunited. That is because they are a people not using their intellects [59:14]  

كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا ۖ ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ {15}

Their example is like of those who were (lived) shortly before them. Like were those from before them a while back. They tasted the evil consequences of their affair, and for them would be a painful Punishment [59:15]  

Please refer to the Hadeeth above of the military expedition against the clan of Nazeyr above under Verses 1 – 4

كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ

(The book) ‘Al Kafi’ – a number of our companions, from Sahl Bin Ziyad, from one of our companions, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three, one who has these in him, would be hypocrite, and even if he were to fast, and pray Salat, and claims that he is a Muslim – one when entrusted he betrays, and when he narrates, he lies, and when he promises he breaks.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ‏ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ‏ وَ قَالَ‏ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ‏ وَ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَ كانَ رَسُولًا نَبِيًّا

Allah^-azwj Mighty and Majestic Says in His^-azwj Book: surely Allah does not Love the treacherous [8:58]; And the fifth, then the Curse of Allah would be upon him if he was from the liars [24:7]; and Words of Mighty and Majestic: And mention Ismail in the Book. He was truthful of the promise, and he was a Rasool, a Prophet [19:54]’’.^[57]

VERSES 16 & 18

كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ {16}

Like the Satan when he says to the human being, ‘Commit Kufr!’ So when he does commit Kufr, he says, ‘I am disavowed from you. I fear Allah, Lord of the worlds’ [59:16]

فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ {17}

So they both would end-up in the Fire, abiding eternally therein, and that is a Recompense of the unjust ones [59:17]

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ ذَمَّ اللَّهُ تَعَالَى هَذَا الظَّالِمَ الْمُعْتَدِي [مِنَ‏ الْمُخَالِفِينَ‏] وَ هُوَ عَلَى خِلَافِ مَا يَقُولُ منطوي [مُنْطَوٍ]، و الْإِسَاءَةِ إِلَى الْمُؤْمِنِينَ مُضْمِرٌ، فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ‏ [الْمُنْتَحِلِينَ لِمَحَبَّتِنَا] وَ إِيَّاكُمْ وَ الذُّنُوبَ الَّتِي قَلَّ مَا أَصَرَّ عَلَيْهَا صَاحِبُهَا إِلَّا أَدَّاهُ إِلَى الْخِذْلَانِ- الْمُؤَدِّي إِلَى الْخُرُوجِ عَنْ وَلَايَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِمَا، وَ الدُّخُولِ فِي مُوَالاةِ أَعْدَائِهِمَا

(Imam Hassan Al-Askari^-asws said): ‘Ali^-asws Bin Al-Husayn^-asws said: ‘Allah^-azwj the Exalted Condemned this oppressor, the aggressor from the adversaries, and he is at odds esoterically to what he is saying, and an offender to the Momineen implied (in the Verse). Therefore, fear Allah^-azwj, servants of Allah^-azwj, the pretenders of having our^-asws love, and beware of the sins which its perpetrator persists upon which would lead him to the abandonment leading to the exiting from the Wilayah of Muhammad^-saww and Ali^-asws, and the goodly ones from their^-asws Progeny^-asws, and the entering into the friendship of their^-asws enemies.

فَإِنَّ مَنْ أَصَرَّ عَلَى ذَلِكَ فَأَدَّى خِذْلَانُهُ إِلَى الشَّقَاءِ الْأَشْقَى- مِنْ مُفَارَقَةِ وَلَايَةِ سَيِّدِ أُولِي النُّهَى، فَهُوَ مِنْ أَخْسَرِ الْخَاسِرِينَ

The one who persists upon that, his abandonment would lead him to the wretchedness, separating him from the Wilayah of the Chief of the highest intellectuals, and he would be from the most loser of the losers’.

قَالُوا: يَا ابْنَ رَسُولِ اللَّهِ وَ مَا الذُّنُوبُ الْمُؤَدِّيَةُ إِلَى الْخِذْلَانِ الْعَظِيمِ

They said, ‘O son^-asws of Rasool-Allah^-saww! And what are the sins leading to the great abandonment?’

قَالَ: ظُلْمُكُمْ لِإِخْوَانِكُمُ- الَّذِينَ هُمْ لَكُمْ فِي تَفْضِيلِ عَلِيٍّ ع، وَ الْقَوْلِ بِإِمَامَتِهِ، وَ إِمَامَةِ مَنِ انْتَجَبَهُ [اللَّهُ‏] مِنْ ذُرِّيَّتِهِ مُوَافِقُونَ- وَ مُعَاوَنَتُكُمُ النَّاصِبِينَ عَلَيْهِمْ

He^-asws said: ‘You being unjust to your brethren – those who are compatible for you all in preferring Ali^-asws, and the saying with his^-asws Imamate and the Imamate of the ones whom Allah^-azwj Chose from his^-asws offspring, and your supporters against the Nasibis to them^-asws.

وَ لَا تَغْتَرُّوا بِحِلْمِ اللَّهِ عَنْكُمْ، وَ طُولِ إِمْهَالِهِ لَكُمْ، فَتَكُونُوا كَمَنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: كَمَثَلِ الشَّيْطانِ إِذْ قالَ لِلْإِنْسانِ اكْفُرْ- فَلَمَّا كَفَرَ قالَ إِنِّي بَرِي‏ءٌ مِنْكَ- إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ‏

And do not be deluded by the Forbearance of Allah^-azwj from you all and the prolongation of His^-azwj Respite for you, for you would become like the one for whom Allah^-azwj Mighty and Majestic Says: Like the Satan when he says to the human being, ‘Commit Kufr!’ So when he does commit Kufr, he says, ‘I am disavowed from you. I fear Allah, Lord of the worlds’ [59:16]’’.[58]

VERSES 18 & 19

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ {18}

O you those who believe! Fear Allah, and let (every) soul consider what it has sent ahead for tomorrow, and fear Allah; surely Allah is Aware of what you are doing [59:18]  

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ {19}

And do not become like those who forgot Allah so He Made them forget themselves. Those, they are the mischief-makers [59:19]

ابن بابويه، قال: حدثنا محمد بن محمد بن عصام الكليني، قال: حدثنا محمد بن يعقوب الكليني، قال: حدثنا علي بن محمد المعروف بعلان، قال: حدثنا أبو حامد عمران بن موسى بن إبراهيم، عن الحسن بن القاسم الرقام، عن القاسم بن مسلم، عن أخيه عبد العزيز بن مسلم، قال: سألت الرضا علي بن موسى (عليه السلام)، عن قول الله عز و جل: نَسُوا اللَّهَ فَنَسِيَهُمْ. فقال: «إن الله تبارك و تعالى لا ينسى و لا يسهو، و إنما ينسى و يسهو المخلوق المحدث، ألا تسمعه عز و جل يقول: وَ ما كانَ رَبُّكَ نَسِيًّا؟

Ibn Babuwayh, from Muhammad Bin Muhammad Bin Asaam Al-Kulayni, from Muhammad Bin Yaqoub Al-Kulayni, from Ali Bin Muhammad Al-Ma’rouf Ba’lan, from Abu Hamad Umran Bin Musa Bin Ibrahim, from Al-Hassan Bin Al-Qasim Al-Raqaam, from Al-Qasim Bin Muslim, from his brother Abdul Aziz Bin Muslim who said,

‘I asked Al-Reza Ali^-asws Bin Musa^-asws about the Words of Allah^-azwj Mighty and Majestic: They have forgotten Allah, so He has Forgotten them [9:67]. So he^-asws said: ‘Allah^-azwj Blessed and Exalted neither forgets nor does He^-azwj err, but rather it is the creatures who forget and have slip of mind. Have you not heard the Mighty and Majestic Saying: and your Lord was not forgetful [19:64]?

و إنما يجازي من‏ نسيه و نسي لقاء يومه بأن ينسيهم أنفسهم، كما قال عز و جل: وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ أُولئِكَ هُمُ الْفاسِقُونَ، و قوله عز و جل: فَالْيَوْمَ نَنْساهُمْ كَما نَسُوا لِقاءَ يَوْمِهِمْ هذا أي بتركهم الاستعداد للقاء يومهم هذا

But rather, He^-azwj Recompenses the one who forgets Him^-azwj and forgets his meeting Him^-azwj on the Day (of Judgement) by Making them forget themselves, just as the Mighty and Majestic Said: And do not become like those who forgot Allah so He Made them forget themselves. Those, they are the mischief-makers [59:19], and the Words of the Mighty and Majestic: So, today We will Forsake them just as they forgot the meeting of this Day of theirs [7:51]’.[59]

أَخْبَرَنَا الشَّيْخُ الْفَقِيهُ أَبُو النَّجْمِ مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ بْنِ عِيسَى الرَّازِيُّ بِالرَّيِّ فِي دَرْبِ زَامَهْرَانَ بِالْمَشْهَدِ الْمَعْرُوفِ بِالْغَرِيِّ قِرَاءَةً عَلَيْهِ فِي صَفَرٍ سَنَةَ عَشَرَةٍ وَ خَمْسِمِائَةٍ قَالَ: حَدَّثَنَا أَبُو سَعِيدٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحُسَيْنِ النَّيْشَابُورِيُّ قَالَ: أَخْبَرَنَا أَبُو عَلِيٍّ مُحَمَّدُ بْنُ مُحَمَّدٍ الْمُقْرِي بِقِرَاءَتِي عَلَيْهِ قَالَ: حَدَّثَنَا السَّيِّدُ أَبُو طَالِبٍ يَحْيَى بْنُ الْحُسَيْنِ بْنِ هَارُونَ الْعَلَوِيُّ الْحَسَنِيُّ إِمْلَاءً قَالَ: حَدَّثَنَا أَبُو أَحْمَدَ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْعَبْدِيُّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ الْقُمِّيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ

It was informed to us by the Sheykh, the jurist Abu Al Najam Muhammad Bin Abdul Wahhab Bin Isa Al Razy at Al Rayy in the alleyway of Zamahran at the well known location at Al Ghary, reading upon it during Safar of the year five hundred and ten, from Abu Saeed Muhammad Bin Ahmad Bin Al husayn Al Neyshapouri, from Abu Ali Muhammad Bin Muhammad aL Muqry by his reading upon it, from Al Seyyind Abu Talib Yahya Bin al Husayn Bin Haroun Al Alawy Al Hassan, dictating, from Abu Ahmad Bin Muhammad Bin Ali Al Abady, from Muhammad Bin Ja’far Al Qummy, from Ahmad Bin abu Abdullah Barqy, from Al Hassan Bin Mahboub, from Safwan Bin Yahya who said,

قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏: مَنِ اعْتَصَمَ بِاللَّهِ عَزَّ وَ جَلَّ هُدِيَ وَ مَنْ تَوَكَّلَ عَلَى اللَّهِ عَزَّ وَ جَلَّ كُفِيَ وَ مَنْ قَنِعَ بِمَا رَزَقَهُ اللَّهُ عَزَّ وَ جَلَّ غَنِيَ وَ مَنِ اتَّقَى اللَّهَ عَزَّ وَ جَلَّ نَجَا

Ja’far^-asws Bin Muhammad^-asws said: ‘The one who adheres with Allah^-azwj Mighty and Majestic is Guided, and the one who relies upon Allah^-azwj Mighty and Majesty is sufficed, and the one who is content with whatever Allah^-azwj Mighty and Majestic has Graced is rich (needless), and the one who fears Allah^-azwj Mighty and Majesty attains salvation.

فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ مَا اسْتَطَعْتُمْ وَ أَطِيعُوا اللَّهَ وَ سَلِّمُوا الْأَمْرَ لِأَهْلِهِ تُفْلِحُوا وَ اصْبِرُوا فَ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ‏ وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ‏ الْآيَةَ

Therefore, fear Allah^-azwj to what your capacity is, and obey Allah^-azwj and submit the matters to its rightful ones, you will succeed, and be patient: [2:153] surely, Allah is with the patient, And do not become like those who forgot Allah so He Made them forget themselves [59:19] – the Verse’’.[60]   

VERSE 20

لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ {20}

They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20]

ابن بابويه، قال: حدثنا أبو الحسن علي بن عيسى المجاور، في مسجد الكوفة، قال: حدثنا إسماعيل بن علي بن رزين- ابن أخي دعبل بن علي الخزاعي- عن أبيه، قال: حدثنا الإمام أبو الحسن علي بن موسى الرضا (عليه السلام)، قال: حدثني أبي، عن آبائه، عن علي بن أبي طالب (عليهم السلام)، قال: «إن رسول الله (صلى الله عليه و آله) تلا هذه الآية: لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ، فقال (صلى الله عليه و آله): أصحاب الجنة من أطاعني، و سلم لعلي بن أبي طالب بعدي، و أقر بولايته. و أصحاب النار؟ من سخط الولاية، و نقض العهد، و قاتله بعدي

Ibn Babuwayh, from Abu Al-Hassan Ali Bin Isa Al-Majawar, in Masjid Al-Kufa, from Ismail Bin Ali Bin Razeyn – the son of the brother of De’bAl-Bin Al-Al-Khuzai – from his father,

Imam Abu Al-Hassan^-asws Ali^-asws Bin Musa^-asws Al-Reza^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws forefathers^-asws from Ali^-asws Bin Abu Talib^-asws having said that: ‘Rasool-Allah^-saww recited this Verse: They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20], and he^-saww said: ‘The dwellers of the Paradise are the ones who obey me^-saww, and submit to Ali^-asws Bin Abu Talib^-asws after me^-saww, and accept his^-asws Wilayah. And the inmates of the Fire are the ones who are discontented with Al-Wilayah, and will nullify the oath, and fight against him^-asws, after me^-saww’.[61]

و عنه، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا محمد بن جعفر الرزاز، قال: حدثني جدي محمد بن عيسى القيسي، قال: حدثنا إسحاق بن يزيد الطائي، قال: حدثنا سعد بن طريف الحنظلي، عن عطية بن سعد العوفي، عن محدوج بن زيد الذهلي، و كان في وفد قومه إلى النبي (صلى الله عليه و آله)، تلا هذه الآية: لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ، قال: فقلنا: يا رسول الله، من أصحاب الجنة؟ قال: «من أطاعني و سلم لهذا من بعدي

And from him (Sheykh Al-Sadouq), from a group, from Abu Al-Mufazzal, from Muhammad Bin Ja’far Al-Razaz, from Jadayy Muhammad Bin Isa Al-Qaysi, from Is’haq bin Yazeed Al-Ta’iy, from Sa’d Bin Tareyf Al-Hanzala, from Atiya Bin Sa’d Al-Awfi,

Mahdouj Bin Zayd Al-Zahli who was in a delegation to the Prophet^-saww, when he^-saww recited this Verse: They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20]. So we said, ‘O Rasool-Allah^-saww! Who is the dweller of the Paradise?’ He^-saww said: ‘The one who obeyed me^-saww and submits to this one^-asws (Ali^-asws) from after me^-saww’’.

قال: و أخذ رسول الله (صلى الله عليه و آله) بكف علي (عليه السلام)- و هو يومئذ إلى جنبه- فرفعها، و قال: «ألا إن عليا مني و أنا منه، فمن حاده فقد حادني، و من حادني أسخط الله عز و جل

He said, ‘And Rasool-Allah^-saww grabbed the wrist of Ali^-asws – and on that day he^-asws was up to his^-saww side (in length) – so he^-saww raised it and said: ‘Indeed! Ali^-asws is from me^-saww and I^-saww am from him^-asws. So the one who opposes him^-asws has opposed me^-saww, and the one who opposes me^-saww has Enraged Allah^-azwj Mighty and Majestic’.

ثم قال: «يا علي، حربك حربي و سلمك سلمي، و أنت العلم بيني و بين أمتي

Then he^-saww said: ‘O Ali^-asws! Your^-asws war is my^-saww war, and your^-asws peace is my^-saww peace, and you^-asws are the Flag between myself^-saww and my^-saww community’.[62]

صاحب (الأربعين) في الحديث التاسع و العشرين، قال: أخبرني أبو علي محمد بن محمد المقرئ (رحمه الله) بقراءتي عليه، قال: حدثنا السيد أبو طالب يحيى بن الحسين بن هارون العلوي الحسيني أصلا، قال: حدثنا أبو أحمد محمد بن علي (رحمه الله)، قال: حدثنا محمد بن جعفر القمي، قال: حدثنا أحمد بن أبي عبد الله البرقي، قال: حدثنا الحسن بن محبوب، عن صفوان بن يحيى، قال: قال جعفر بن محمد (عليه السلام): «من اعتصم بالله تبارك و تعالى هدي، و من توكل على الله عز و جل كفي، و من قنع بما رزقه الله اغني، و من اتقى الله نجا، فاتقوا عباد الله ما استطعتم، و أطيعوا الله و سلموا الأمر لأهله تفلحوا، و اصبروا إن الله مع الصابرين وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ  الآية لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ، و هم شيعة علي (عليه السلام)

The author of Al-Arbaeen, in the twenty ninth Hadeeth, said, ‘Abu Ali Muhammad Bin Muhammad Al-Muqray informed me, from Al-Syed Abu Talib Yahya Bin Al-Husayn Bin Al-Husayn Bin Haroun Al-Alawy Al-Husayni originally, from Abu Ahmad Muhammad Bin Ali, from Muhammad Bin Ja’far Al-Qummi, from Ahmad Bin Abu Abdullah Al-Barqy, from Al-Hassan Bin Mahboub, from Safwan Bin Yahya who said,

‘Ja’far Bin Muhammad^-asws said: ‘The one who adhered to Allah^-azwj Blessed and Exalted was Guided, and the one who relied upon Allah^-azwj Mighty and Majestic was Sufficed, and the one who was contented with was Allah^-azwj has Provided him with was needless, and the one who feared Allah^-azwj was Saved. Therefore fear, servants of Allah^-azwj, in accordance with your abilities, and obey Allah^-azwj and submit the affairs to its rightful ones^-asws, and you will be successful, and be patient: surely Allah is with the patient ones [2:153] And do not become like those who forgot Allah so He Made them forget themselves. Those, they are the mischief-makers [59:19] They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20] – and these are the Shias of Ali^-asws’.

حدثني بذلك أبي، عن أبيه، عن أم سلمة زوج النبي (صلى الله عليه و آله): أنها قالت: أقراني رسول الله (صلى الله عليه و آله) لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ، فقلت: يا رسول الله، من أصحاب النار؟ قال: مبغض علي و ذريته و منقصوهم

My^-asws father^-asws that to me^-asws, from his^-asws father^-asws, from Umm Salma^-ra wife of the Prophet^-saww having said, ‘Rasool-Allah^-saww read out to me^-ra: They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20], so I^-ra said, ‘O Rasool-Allah^-saww, who are the inmates of the Fire?’ He^-saww said: ‘Haters of Ali^-asws and his^-asws offspring and their^-asws faulters’.

فقلت: يا رسول الله، فمن الفائزون منهم؟ قال: شيعة علي هم الفائزون

So I said, ‘O Rasool-Allah^-saww! So who are the victorious ones among them?’ He^-saww said: ‘Shias of Ali^-asws, they are the victorious ones’.[63]

و عنه، قال: أخبرنا أبو علي الحسن بن علي بن الحسن الصفار بقرائتي عليه، قال: أخبرنا أبو عمر بن مهدي، قال: أخبرنا أبو العباس بن عقدة، قال: حدثنا محمد بن أحمد القطواني، قال: حدثنا إبراهيم بن جعفر بن عبد الله بن محمد بن مسلمة، عن أبي الزبير، عن جابر بن عبد الله، قال: كنا عند النبي (صلى الله عليه و آله) فأقبل علي بن أبي طالب (عليه السلام)، فقال النبي (صلى الله عليه و آله): «قد أتاكم أخي

And from him, from Abu Ali Al-Hassan Bin Ali Bin Al-Hassan Al-Saffar, from Abu Umar Bin Mahdy, from Abu Al-Abbas Bin Uqdat, from Muhammad Bin Ahmad Al-Qatwany, from Ibrahim Bin Ja’far Bin Abdullah Bin Muhammad Bin Muslama, from Abu Al-Zubeyr, from Jabir Bin Abdullah who said,

‘We were in the presence of the Prophet^-saww when Ali Bin Abu Talib^-asws came up. So the Prophet^-saww said: ‘My^-saww brother has come to you’.

ثم التفت إلى الكعبة فضربها بيده، فقال: «و الذي نفسي بيده، إن هذا و شيعته هم الفائزون يوم القيامة

Then he^-saww turned towards the Kabah, and he^-saww struck it with his^-saww hand and said, ‘By the One in Whose^-azwj Hand in my^-saww soul, surely this one^-asws and his^-asws Shias, they are the victorious ones on the Day of Judgement’.

ثم قال: «إنه أولكم إيمانا معي، و أوفاكم بعهد الله، و أقومكم بأمر الله، و أعدلكم في الرعية، و أقسمكم في السوية، و أعظمكم عند الله مزية» قال: و نزلت إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

Then he^-saww said: ‘He^-asws is the first one of you in believing in me^-saww, and the most loyal one of you with the Covenant of Allah^-azwj, and the most established of you with the Command of Allah^-azwj, and the most just one of you among the citizens, the most equitable one of you regarding the distribution, and the most magnificent one of you with privileges in the Presence of Allah^-azwj’.

قال: و نزلت إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

He (Jabir) said, ‘And the Verse: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7] – was Revealed’.[64]

و عنه: بإسناده قال: قال رسول الله (صلى الله عليه و آله)- لفاطمة (عليها السلام)، في حديث-: «يا فاطمة لا تبكي، فإني إذا دعيت غدا إلى رب العالمين فيكون علي معي، و إذا بعثت غدا بعث علي معي. يا فاطمة لا تبكي، فإن عليا و شيعته هم الفائزون، يدخلون الجنة

And from him, by his chain, said,

‘Rasool-Allah^-saww said to (Syeda) Fatima^-asws – in a Hadeeth – : ‘O Fatima^-asws! Do not weep, for when I^-saww and Invited to my^-saww Lord^-azwj tomorrow, so Ali^-asws would be with me^-saww, and when I^-saww am Resurrected tomorrow, Ali^-asws would be Resurrected with me^-saww. O Fatima^-asws! Do not weep, for Ali^-asws and his^-asws Shias – they are the victorious ones. They would be entering the Paradise’.[65]

VERSE 21

لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ {21}

Had We Revealed this Quran unto a mountain, you would have seen it humbled, cracking down from fear of Allah, and these are examples We Strike for the people, perhaps they would be pondering [59:21]

قَالَ الْإِمَامُ ع‏ ثُمَّ قَالَ اللَّهُ تَعَالَى: وَ إِنَّ مِنْها يَعْنِي مِنَ الْحِجَارَةِ لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ‏ إِذَا أَقْسَمَ عَلَيْهَا بِاسْمِ اللَّهِ وَ بِأَسَامِي أَوْلِيَائِهِ: مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الطَّيِّبِينَ مِنْ آلِهِمْ ص، وَ لَيْسَ فِي قُلُوبِكُمْ شَيْ‏ءٌ مِنْ هَذِهِ الْخَيْرَاتِ

The Imam (Hassan Al-Askari^-asws) said: ‘Then Allah^-azwj the Exalted Said: and from these [2:74] – meaning from the rocks, there are (some) which fall down out of fear of Allah, when there is sworn upon it with the Name of Allah^-azwj and with the Names of His^-azwj Guardians – Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the goodly ones from their^-asws Progeny^-asws, but there isn’t in their hearts anything from this goodness.

وَ مَا وَصَفَ بِهِ الْأَحْجَارَ هَاهُنَا- نَحْوُ مَا وَصَفَ‏ فِي قَوْلِهِ تَعَالَى: لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى‏ جَبَلٍ- لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ‏

And what He^-azwj Described the rocks over here – in the Words of the Exalted: Had We Revealed this Quran unto a mountain, you would have seen it humbled, cracking down from fear of Allah [59:21].  

وَ هَذَا التَّقْرِيعُ مِنَ اللَّهِ تَعَالَى لِلْيَهُودِ وَ النَّوَاصِبِ

And this is the admonition from Allah^-azwj the Exalted to the Jews and the Nasibis.[66]

وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: هَذَا كِتَابُ اللَّهِ الصَّامِتُ وَ أَنَا كِتَابُ‏ اللَّهِ‏ النَّاطِقُ‏

And Amir-ul-Momineen^-asws said: ‘This is the Book of Allah^-azwj which is silent, and I^-asws am the Book of Allah^-azwj which speaks’.^[67]

VERSES 22 – 24

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ {22}

He is Allah. There is no god except He; the Knower of the unseen and the seen; He is the Beneficent, the Merciful [59:22]

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ {23}

He is Allah. There is no god except He; the King, the Holy, the Giver of peace, the Granter of security, Guardian, the Mighty, the Supreme, the One of every Greatness. Glorious is Allah from what they are associating (Him with) [59:23]  

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ {24}

He is Allah the Creator, the Maker, Al-Musavar (the Painter). His are the most Beautiful Names. Whatever is in the skies and the earth Glorifies Him, and He is the Mighty, the Wise [59:24]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ أُسَيْدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ عَلَى عَبْدِهِ مُحَمَّدٍ ص أَنَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ يُسَمَّى بِهَذِهِ الْأَسْمَاءِ الرَّحْمَنِ الرَّحِيمِ الْعَزِيزِ الْجَبَّارِ الْعَلِيِّ الْعَظِيمِ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Ja’far Bin Muhammad, from Al Hassan Bin Aseyd, from Yaqoub Bin Ja’far who said,

‘I heard Musa^-asws Bin Ja’far^-asws saying: ‘Allah^-azwj Blessed and Exalted Revealed unto His^-azwj servant Muhammad^-saww that, there is no god except He^-azwj, the Living, the Eternal, and He^-azwj is Named by these Names, the Beneficent, the Merciful, the Mighty, the Compeller, the Exalted, the Magnificent.

فَتَاهَتْ‏ هُنَالِكَ‏ عُقُولُهُمْ‏ وَ اسْتَخَفَّتْ‏ حُلُومُهُمْ‏ فَضَرَبُوا لَهُ الْأَمْثَالَ وَ جَعَلُوا لَهُ أَنْدَاداً وَ شَبَّهُوهُ بِالْأَمْثَالِ وَ مَثَّلُوهُ أَشْبَاهاً وَ جَعَلُوهُ يَزُولُ وَ يَحُولُ فَتَاهُوا فِي بَحْرٍ عَمِيقٍ لَا يَدْرُونَ مَا غَوْرُهُ وَ لَا يُدْرِكُونَ كَمِّيَّةَ بُعْدِهِ‏

So, over there, their intellects were stupefied, and their forbearances were lightened, and they struck examples for Him^-azwj, and Made rivals for Him^-azwj, and resembled Him^-azwj by the examples, and they exampled Him^-azwj by resemblances, and Made Him^-azwj as being declining and transforming. They strayed in a deep ocean, not knowing what its depth it nor realising the magnitude of its distance’’.^[68]

The Name and the Named

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن النضر بن سويد، عن هشام بن الحكم، أنه سأل أبا عبد الله (عليه السلام) عن أسماء الله و اشتقاقها، [الله‏] مما هو مشتق؟ قال: فقال لي: «يا هشام، الله مشتق من أله، و الإله يقتضي مألوها، و الاسم غير المسمى

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Al-Nazar Bin Suweyd, from Hisham Bin Al-Hakam who says:

I asked Abu Abdullah^-asws about the Names of Allah^-azwj and their Derivations, ‘What is ‘Allah’ (The Name) Derived from?’ So he^-asws said to me: ‘O Hisham! (The Name) ‘Allah’ is Derived from ‘أله’ ‘God’, and God necessitates (the existence of) a servant (مألوها). And the Name is other than the named.

فمن عبد الاسم دون المعنى فقد كفر و لم يعبد شيئا، و من عبد الاسم و المعنى فقد كفر و عبد اثنين، و من عبد المعنى دون الاسم فذاك التوحيد، أ فهمت يا هشام؟» قال: فقلت: زدني

So, one who worshipped the Name apart from the Meaning, so he has committed Kufr and has not worshipped anything. And the one who worshipped the Name as well as the Meaning, so he has (still) committed Kufr for he has worshipped two. And one who worshipped the Meaning apart from the Name, so that is the Oneness (التوحيد). Do you understand, O Hisham?’ So I said, ‘Increase it for me’.

فقال: «إن لله تسعة و تسعين اسما، فلو كان الاسم هو المسمى، لكان كل اسم منها إلها، و لكن الله معنى يدل عليه بهذه الأسماء و كلها غيره. يا هشام، الخبز اسم للمأكول، و الماء اسم للمشروب، و الثوب اسم للملبوس، و النار اسم للمحرق، أ فهمت- يا هشام- فهما تدفع به و تناضل به أعداءنا الملحدين مع الله عز و جل غيره؟

So he^-asws said: ‘For Allah^-azwj, there are ninety-nine Names. So, if the Name was the same as the named, each one of the Names would be a god, but Allah^-azwj is the Meaning to which these Names point to, and every one of them is other than Him^-azwj. O Hisham! The bread is the name of the food, and the water is the name of the drink, and the cloth is the name of the garment, and the fire is the name of the incinerator. Do you understand – O Hisham – with its understanding you can defend and strive against our^-asws enemies, the ones who worship other than Allah^-azwj Mighty and Majestic?’

قلت: نعم، قال: فقال: «نفعك الله و ثبتك، يا هشام

I said, ‘Yes’. So he^-asws said: ‘May Allah^-azwj benefit you and Make you to be steadfast, O Hisham’.

قال هشام: فو الله ما قهرني أحد في التوحيد حين قمت من مقامي هذا

Hisham said, ‘By Allah^-azwj, no one ever overcame me (in a debate) regarding Oneness (التوحيد) since he^-asws made me reach to this position of mine’.[69]

The ninety nine Names of Allah^-azwj

ابن بابويه، قال: حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن أبي الحسن العبدي، عن سليمان بن مهران، عن الصادق جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله) إن لله تبارك و تعالى تسعة و تسعين اسما، مائة إلا واحد، من أحصاها دخل الجنة، و هي

Ibn Babuwayh, from Ahmad Bin Al-Hassan Al-Qataan, from Ahmad Bin Yahya Bin Zakariya Al-Qatan, from Bakr bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from his father, from Abu Al-Hassan Al-Abdy, from Suleyman Bin Mahran,

from Al-Sadiq Ja’far Bin Muhammad^-asws, from his^-asws father^-asws Muhammad Bin Ali^-asws, from his^-asws father^-asws  Al-Husayn Bin Ali^-asws, from his^-asws father^-asws Ali Bin Abu Talib ^-asws having said, ‘Rasool-Allah ^-saww said that: ‘For Allah^-azwj, Blessed and Exalted are ninety nine Names – a hundred less one. The one who learns These would enter the Paradise. And these are: –

(1) الله – The God ; (2) الواحد – The One ; (3) الأحد – The Unique ; (4) الصمد – The Absolute ; (5) الأول – The First ; (6) الآخر – The Last ; (7) السميع – The All Hearing ; (8) البصير – The All Seeing ; (9) القدير – The Powerful ; (10) القاهر – The Omnipotent ; (11) العلي – The Sublime ; (12) الأعلى – The High ; (13) الباقي – The Everlasting ; (14) البديع – The Incomparable ; (15) البارئ – The Evolver ; (16) الأكرم – The Most Generous ; (17) الظاهر – The Manifest ; (18) الباطن – The Hidden ; (19) الحي – The Living ; (20) الحكيم – The Wise ; (21) العليم – The Knowing ; (22) الحليم – The Forbearing ; (23) الحفيظ – The Preserver ; (24) الحق – The Truth ; (25) الحسيب – The Reckoner ; (26) الحميد – The Praiseworthy ; (27) الحفي – The Subtle ; (28) الرب – The Lord ; (29) الرحمن – The Beneficent ; (30) الرحيم – The Merciful ; (31) الذارئ – Sower ; (32) الرازق – The Sustainer ; (33) الرقيب – The Watchful ; (34) الرؤوف – The Affectionate ; (35) البار – The Observer ; (36) السلام – The Source of Peace ; (37) المؤمن – The Provider of Security ; (38) المهيمن – The Dominant ; (39) العزيز – The Mighty ; (40) الجبار – The Subduer ; (41) المتكبر – The Possessor of Greatness ; (42) السيد – The Chief ; (43) السبوح – The Glorified ; (44) الشهيد – The Witness ; (45) الصادق – The Truthful ; (46) الصانع – The Maker ; (47) الطاهر – The Pure ; (48) العدل – The Just ; (49) العفو – The Excuser ; (50) الغفور – The Forgiver ; (51) الغني – The Needless ; (52) الغياث – The Aider ; (53) الفاطر – The Originator ; (54) الفرد – The Alone ; (55) الفتاح – The Initiator ; (56) الفالق  – The Splitter ; (57) القديم – The EternAl-; (58) الملك – The King ; (59) القدوس – The Holy ; (60) القوي – The Strong ; (61) القريب – The Near ; (62) القيوم – The Self-subsistent ; (63) القابض – The Seizer ; (64) الباسط – The Extender ; (65) قاضي الحاجات – The Fulfiller of Needs ; (66) المجيد – The Glorious ; (67) المولى – The Guardian ; (68) المنان – The Benefactor ; (69) المحيط – The Encompasser ; (70) المبين  – The Manifested ; (71) المقيت – The Feeder ; (72) المصور – The Designer ; (73) الكريم – The Honourable ; (74) الكبير – The Great ; (75) الكافي – The Sufficient ; (76) كاشف الضر – Remover of the Harm ; (77) الوتر – The Singular ; (78) النور – The Light ; (79) الوهاب – The Bestower ; (80) الناصر – The Helper ; (81) الواسع – The Ample-giving ; (82) الودود – The Cordial; (83) الهادي  – The Guide ; (84) الوفي – The LoyAl-; (85) الوكيل – The Custodian ; (86) الوارث – The Inheritor ; (87) البر – The Righteous ; (88) الباعث – The Resurrector ; (89) التواب – The Oft-returning (in Mercy) ; (90) الجليل – The Majestic ; (91) الجواد – The Generous ; (92) الخبير – The Fully Informed ; (93) الخالق – The Creator ; (94) خير الناصرين – The Best of the Helpers ; (95) الديان – The Judge ; (96) الشكور – The Thankful ; (97) العظيم – The Magnificent ; (98) اللطيف – The Kind ; (99) الشافي – The Healer[70].

هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحانَ اللَّهِ عَمَّا يُشْرِكُونَ* هُوَ اللَّهُ الْخالِقُ الْبارِئُ الْمُصَوِّرُ لَهُ الْأَسْماءُ الْحُسْنى‏ يُسَبِّحُ لَهُ ما فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ» وَ اتْفُلْ عَلَيْهَا ثَلَاثاً فَإِنَّهُ يَسْكُنُ بِإِذْنِ اللَّهِ تَعَالَى

He is Allah. There is no god except He; the King, the Holy, the Giver of peace, the Granter of security, Guardian, the Mighty, the Supreme, the One of every Greatness. Glorious is Allah from what they are associating [59:23] He is Allah the Creator, the Maker, the Fashioner. His are the most Beautiful Names. Whatever is in the skies and the earth Glorifies him, and He is the Mighty, the Wise [59:24] – and spit gently upon it three times, for it would settle by the Permission of Allah^-azwj the Exalted’’.[71]

[1] تفسير القمي، ج‏2، ص: 358

[2] Bihar Al-Anwaar V 91 – The Book of Zikr (Chapters on supplication) – Ch 32 H 19 c

[3] Bihar Al-Anwaar V 91 – The Book of Zikr (Chapters on supplication) – Ch 34 H 7

[4] ثواب الأعمال: 117.

[5] And from Khawas Al Quran

[6] خواصّ القرآن: 21، 53 «مخطوط»

[7] خواصّ القرآن: 21، 53 «مخطوط»

[8] تفسير نور الثقلين، ج‏5، ص: 294 – H 81

[9] تفسير العيّاشي 2: 294/ 82

[10] Tafseer Abu Hamza Al-Sumaly – H 180

[11] تفسير العيّاشي 2: 294/ 84

[12] تفسير القمّي 2: 358

[13] تفسير نور الثقلين، ج‏5، ص: 275 – H 7

[14] Al Kafi V 2 – The Book Of Intellect and Ignorance CH 1 H 5

[15] تفسير نور الثقلين، ج‏5، ص: 275 – H 9

[16] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 11

[17] Bihar Al-Anwaar – V 20, The book of our Prophet^-saww, P 3 Ch 15 H 6

[18] Tafseer Noor Al Saqalayn – CH 59 H 12

[19] التهذيب 4: 133/ 371

[20] التهذيب 4: 134/ 376.

[21] تفسير العيّاشي 2: 287/ 48.

[22] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 5

[23] الكافي 1: 453/ 1.

[24] تأويل الآيات 2: 677/ 1.

[25] تأويل الآيات 2: 677/ 2.

[26] Tafseer Abu Hamza Al-Sumaly  – Hadeeth No. 322

[27] Basaair Al Darajaat CH 4 H15

[28] Basaair Al Darajaat CH 4 H5 (Extract)

[29] Basaair Al Darajaat CH 4 H13

[30] Basaair Al Darajaat CH 4 H16 (Extract)

[31] The non-Shia don’t believe that Rasool Allah^saww had the full knowledge/command on matters other than the religion.

[32] Basaair Al Darajaat CH 4 H9

[33] علل الشرائع: 71/ 1

[34] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 3

[35] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 10

[36] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 9

[37] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 2

[38] تفسير القمي 2: 301

[39] Al Mahaasin – V 1 Bk 5 H 156

[40] Wasaail Al Shia – H 33227

[41] Wasaail Al Shia – H 33392

[42] تأويل الآيات 2: 678/ 3.

[43] Al-Kafi – V 8 H 14469 (Extract)

[44] الأمالي 1: 188.

[45] تأويل الآيات 2: 679/ 5

[46] تأويل الآيات 2: 680/ 7

[47] تأويل الآيات 2: 679/ 6.

[48] الكافي 4: 18/ 3

[49] الكافي 2: 137/ 8.

[50] Al Kafi – V 4 – The Book of Zakaat Ch 62 H 1

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 6

[52] Al Kafi – V 4 – The Book of Zakat Ch 76 H 15

[53] Kitab Al Momin – Ch 4 H 104

[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 5

[55] تفسير العيّاشي 1: 167/ 27.

[56] الأمالي 2: 175 (Extract)

[57] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 8

[58] Tafseer Imam Hassan Al Askari^asws – S 363

[59] عيون أخبار الرّضا (عليه السّلام) 1: 125/ 18

[60] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 2 H 110 (Extract)

[61] عيون أخبار الرّضا (عليه السّلام) 1: 280/ 22.

[62] الأمالي 2: 100

[63] أربعين الخزاعي: 28/ 29.

[64] أربعين الخزاعي: 28/ 28.

[65] مناقب الخوارزمي: 206 «نحوه».

[66] Tafseer Imam Hassan Al Askari^asws – S 141 (Extract)

[67] Ibid, H. 33147

[68] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 21

[69] الكافي 1: 68/ 2

[70] التوحيد: 194/ 8

[71] تفسير نور الثقلين، ج‏5، ص: 294 – H 82