CHAPTER 9
سورة التوبة
SURAH AL-TAWBA (Al-Baraat)
(Repentance)
(129 VERSES)
VERSES 1 to 30
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Brief Introduction of Sura Al-Tawba (9):
Sura Al-Tawba (129 verses) was revealed in Madinah.[1] This Surah has two names. Al-Baraat taken from Verse 9:1 بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ (This is) a disavowment from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1]. The second name is Al-Tawba which mean Repentance as discussed in verse أَنْ يَتُوبَ عَلَيْهِمْ ۚ And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102] and also mentioned in the Verse 9:104.أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ Do they not know that Allah Accepts the repentance from His servants, and He Takes the charities, and that Allah, He is the Oft-Turning, the Merciful? [9:104].
‘It is narrated to me by Ja’far-asws Bin Muhammad-asws (6th Imam) from his-asws father-asws having said: ‘When Rasool-Allah-saww sent Abu Bakr with the beginning of Surah Bara’a to the people of Makkah, Jibraeel-as came to him-saww and said: ‘O Muhammad-saww! Allah-azwj Commands you-saww not to send this one, and you-saww should send Ali-asws Bin Abu Talib-asws, and no one should deliver on your-saww behalf apart from him-asws’.
The Prophet-saww instructed Ali-asws Bin Abu Talib-asws. He-asws caught up with him and took the Quran away from him and said: ‘Return to the Prophet-saww’. Abu Bakr said, ‘Has anything new occurred regarding me?’ He-asws said: ‘Rasool-Allah-saww will be informing you’. So Abu Bakr returned to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Was it not your-saww view that I should deliver this message on your-saww behalf?’
The Prophet-saww said to him: ‘Allah-azwj Refused for it to be delivered except by Ali-asws Bin Abu Talib-asws’. Abu Bakr frequented from the talk. The Prophet-saww said to him: ‘How can you deliver it and you were my-saww companion in the cave (and you were scared from them)’.
He (the narrator) said, ‘Ali-asws went until he-asws arrived at Makkah. Then he-asws came to Arafaat, then returned to Jam’a, then to Mina, then he-asws slaughtered and shaved (his-asws head) and climbed upon the mountain, the noble, the well known as ‘Al-She’b’ (Abu Talib-asws). He-asws proclaimed three times: ‘Are you listening, O you people? I-asws am a messenger of Rasool-Allah-saww to you all!’
Then he-asws said: ‘(This is) a disavowment from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1] So, go about in the land for four months and know that you cannot frustrate Allah and that Allah will Frustrate the Kafirs [9:2] And a proclamation from Allah and His Rasool [9:3] – up to His-azwj Words: surely Allah is Forgiving Merciful [9:5] – nine (five) Verses from its beginning.
Then he-asws unsheathed his-asws sword, and the people listened, and he-asws repeated it. The people said, ‘Who is this one who is calling out among the people?’ They said, ‘Ali-asws Bin Abu Talib-asws’. And said, ‘One from the people who recognises him-asws, this is son-asws of an uncle-as of Muhammad-saww, and no one would be courageous upon this apart from the kindred of Muhammad-saww’.
He-asws stayed there three days of Al-Tashreek (11th, 12th and 13th of Zilhajj) calling out with that and reciting to the people morning and evening. The people from the Polytheists called out, ‘Deliver to the son-saww of your-asws uncle-as that there isn’t for him-saww in our presence except strikes with the sword and stabs with the spears!’
Then Ali-asws left to go to the Prophet-saww purposefully in the travel, and the Revelation was delayed from Rasool-Allah-saww regarding the matter of Ali-asws and what had happened from him-asws. So, the Prophet-saww was gloomy to that with severe gloom until that was seen in his-saww face, and he-saww refrained from the people out of the worry and the sadness.
Some of them said to others, ‘Perhaps he-saww had given the news of his-asws death to himself-saww, or an illness has presented to him-saww’. They said to Abu Zarr-ra, ‘We know your-ra status from Rasool-Allah-saww, and you-ra have seen what is with him-saww. We would love it if you-ra could learn his-saww matter for us’. So, Abu Zarr-ra asked the Prophet-saww about that.
The Prophet-saww said: ‘I-saww have not given the news of his-asws death to myself-saww, and I-saww cannot find in my-saww community except good, and there is no illness with me-saww, but (it is) from the severity I-saww find with (absence of) Ali-asws Bin Abu Talib-asws, and delay of the Revelation from me-saww regarding his-asws matter. Allah-azwj Mighty and Majestic has Given me-saww nine characteristics in Ali-asws – three are for my-saww world, and two for my-saww Hereafter, and two I-saww am safe from these, and two I-saww am fearful from these’.
And used to be that whenever Rasool-Allah-saww had prayed the morning Salat would face the Qiblah with his-saww face up to the emergence of the sun mentioning Allah-azwj Mighty and Majestic, and would advance Ali-asws Bin Abu Talib-asws behind the Prophet-saww facing the people with his-asws face and would allow them regarding their needs, and Rasool-Allah-saww had instructed them with that.
When he-saww had sent Ali-asws to that direction (Makkah), Rasool-Allah-saww did not make anyone to be in place of Ali-asws. And Rasool-Allah-saww prayed Salat and greeted and faced towards the people with his-saww face. He-saww permitted the people (to ask questions). Abu Zarr-ra stood up and said, ‘O Rasool-Allah-saww! There is a need for me-ra’. He-saww said: ‘Go regarding your-ra need’.
Abu Zarr-ra went out from Al-Medina to meet Ali-asws Bin Abu Talib-asws. When he-ra was in one of the roads when a rider came upon his camel, there it was Ali-asws. He-ra received him-asws and grabbed him-asws and kissed him-asws and said, ‘May my-ra father and my-ra mother be (sacrificed) for you-asws! Be moderate in your-asws travel until I-ra be the one to give the good news to Rasool-Allah-saww, for Rasool-Allah-saww is in intense sadness and worry from your-asws affair’.
Ali-asws said to him-ra: ‘Yes’. Abu Zarr-ra went speedily until he-ra came to the Prophet-saww. He-ra said, ‘The good news!’ He-saww said: ‘And what is your-ra good news, O Abu Zarr-ra?’ He-ra said: ‘Ali-asws Bin Abu Talib-asws has arrived!’ He-saww said him-ra: ‘The Paradise is for you-ra, due to that’.
Then the Prophet-saww rode and the people rode with him-saww. When he-asws saw him-saww, he-asws knelt his-asws camel, and Rasool-Allah-saww descended. He-saww met him-asws and held him-asws, and hugged him-asws, and placed his-saww cheek upon a shoulder of Ali-asws and then the Prophet-saww cried tears of happiness, and Ali-asws cried with him-saww.
Then Rasool-Allah-saww said to him-asws: ‘What did you-asws do? May my-saww father-as and my-saww mother-as be (sacrificed) for you-asws, for the Revelation unto me-saww regarding your-asws matter had been delayed’. He-asws informed him-saww with what he-asws had done’. Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic was more Knowing with you-asws than me-saww when He-azwj Commanded me-saww with sending you-asws’’.[2]
It is reported from Ali-asws Bin Al-Husayn-asws regarding His-azwj Words: ‘And a proclamation from Allah and His Rasool [9:3]. He-asws said: ‘The proclamation (Azaan) is Amir Al-Momineen-asws’. And in another Hadeeth Amir Al-Momineen-asws said: ‘I-asws was the proclamation (Azaan) among the people’’.[3] See Appendix for a Sermon of Amir Al-Momineen-asws giving reference to 9:3.
Abu Abdullah-asws was asked about Words of Allah-azwj Mighty and Majestic: ‘And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3]. He-asws said: ‘A name Ali-asws has been Given by Allah-azwj Mighty and Majestic from the sky, because he-asws is the one who proclaimed on behalf of Rasool-Allah-saww the disavowment (Surah Bara’a).
And Abu Bakr had been sent with it at first, but Jibraeel-as descended and said: ‘O Muhammad-saww! Allah-azwj is saying to you-saww: “No one should deliver on your-saww behalf except you-saww of a man from you-saww!”’ So, at that, Rasool-Allah-saww sent Ali-asws. He-asws caught up with Abu Bakr and took the Quran from his hand and went with it to Makkah. So, Allah-azwj Named him-asws as ‘Azaan’ (proclamation) from Allah-azwj. It is a name Given by Allah-azwj from the sky to Ali-asws’’.[4]
It is narrated from Abu Ja’far-asws (5th Imam) regarding His-azwj Words: Do not make excuses. You have committed Kufr after your Eman [9:66]. He-asws said: ‘They were a group who used to be Momineen, but they were suspicious and they doubted, and they became hypocrites after their (having expressed) Eman, and they were four in number.
And His-azwj Words: If We Pardon a group from you [9:66]. It so happened that one of the four was Mukhsy Bin Humeyr but he acknowledged and repented, and said, ‘O Rasool-Allah-saww! My name (reputation) has destroyed me’. So, Rasool-Allah-saww named him as Abdullah bin Abdul Rahman, and he said, ‘O Lord-azwj! Make me to be martyred where no one knows where I am!’ He was killed on the day (battle of) Yamama, and no one knew where he was killed. Thus, he was one whom Allah-azwj Forgave’.
He (Ali Bin Ibrahim in Tafseer Al-Qummi) said, ‘And when the Prophet-saww arrived from Tabuk, his-saww companions, the Momineen were presenting to the hypocrites and hurting them. They were swearing to them that they are upon the truth and they were hypocrites, perhaps they would display about them and they would be pleased from them. Allah-azwj the Glorious Revealed: They will swear to you by Allah when you return to them so that you may turn aside from them [9:95] – the Verse’’.[5]
Imam Abu Ja’far-asws (5th Imam) has said: ‘Masjid Zaraar is that which is founded on the brink of a cliff so it collapses with him into the Fire of Hell? [9:109]. His-azwj Words: until their hearts are cut into pieces [9:110], except in a place, until Rasool-Allah-saww sent Dakhsham Al-Khuzaie and Aamir Bin Adayy brother of clan of Amro Bin Awf upon (the task) that they should demolish it and burn it. Malik came and said to Aamir, ‘Wat for me until I bring fire from my house’. He entered and came with fire and the flam was in a branch of the palm tree, then inflamed it in the Masjid, and they dispersed, and Zayd Bin Haris sat until the building was burnt down, then instructed with demolishing its walls’’.[6]
In Tafseer Al-Qummi – Say: ‘Even if it was your fathers, and your sons, and your brethren, and your wives, and your clan, and your acquired wealth, you have committed these, [9:24] – i.e., amassed these. When Amir Al-Momineen-asws proclaimed at Makkah that no Polytheist shall enter the Sacred Masjid after that season (year), Quraysh were alarmed with severe alarm and they said, ‘Our trade is gone, and our dependants are wasted, and our houses are ruined!’
Allah-azwj Mighty and Majestic Revealed regarding that: Say: – O Muhammad-saww, ‘Even if it was your fathers, and your sons, and your brethren, [9:24] – up to His-azwj Words: and Allah does not Guide the mischief making people’ [9:24]’’.[7]
Imam Al-Baqir-asws said, regarding His-azwj Words: and (as for) those who are committing Kufr, – with the Wilayah of Ali-asws Bin abu Talib-asws – their guardian is the tyrant [2:257] – was Revealed regarding his-asws enemies and the ones who follow them are extracting the people from the Noor, and the Noor is Wilayah of Ali-asws, so they come to the darkness of the wilayah of his-asws enemies.
And it has been Revealed regarding them: So those who believe in him, and assist him, and help him, and follow the Noor which has descended with him, [7:157]; and Words of the Exalted: They are intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light, and even though the Kafirs dislike it [9:32]’’.[8]
And Abu Al-Hassan Al-Maazy (7th Imam-asws) said: ‘They are intending to extinguish – the Wilayah of Ali-asws, (the Light of Allah) with their mouths, and Allah would Complete His Light [9:32] – will Complete the Imamate’’.[9]
‘When Abu Talib-asws passed away, the Salat upon the deceased had not been Revealed yet, so the Prophet-saww did not pray Salat upon him-as, nor upon Khadeeja-asws, and rather the funeral of Abu Talib-asws was prepared, and the Prophet-saww and Ali-asws and Ja’far-as and Hamza-as were present. So, they stood up and escorted his-as funeral and sought Forgiveness for him-as.
He-saww said: ‘We are a people seeking Forgiveness for our deceased, and our Polytheist relatives think he-as is from them, that Abu Talib-asws died as a Polytheist, because he-as had concealed his-as Eman. But, Allah-azwj kept the Shirk away from Abu Talib-asws, and Consoled His-azwj Prophet, and the three mentioned (Ali-asws, Ja’far-as and Hamza-as being away from the mistakes in His-azwj Words: It was not for the Prophet and those who believe that they should seek Forgiveness for the Polytheists, even if they are their relatives, [9:113]’’.[10]
‘When the Verse: fear Allah and be with the truthful ones [9:119]. The Prophet-saww turned towards his-saww companions. He-saww said: ‘Do you know regarding who this Verse was Revealed?’ They said, ‘No, by Allah-azwj, O Rasool-Allah-saww, we do not know!’
Abu Dujanah said, ‘O Rasool-Allah-saww! All of us are from the truthful. We have believed in you-saww and we have ratified you-saww’. He-saww said: ‘No, O Abu Dujanah! This has been Revealed regarding the son-asws of my-saww uncle-as Amir Al-Momineen Ali-asws Bin Abu Talib-asws in particular, besides the people, and he-asws is from the truthful’’.[11]
MERITS
في كتاب (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة بعثه الله يوم القيامة بريئا من النفاق. و من كتبها و جعلها في عمامته، أو قلنسوته، أمن اللصوص في كل مكان، و إذا هم رأوه انحرفوا عنه، و لو احترقت محلته بأسرها لم تصل النار إلى منزله، و لم تقربه أبدا ما دامت عنده مكتوبة
In the book Khawas Al Quran –
‘It has been reported from the Prophet-saww having said: ‘The one who recites this Chapter (Surah Al-Tawba), Allah-azwj would Resurrect him on the Day of Judgement free from the hypocrisy. And the one who writes it and makes it to be in his turban, or cap, would be safe from thieves in every place. And if they were to see him, they would turn away from him. And even if the whole neighbourhood were to burn down, its fire would not reach to his house, nor would it ever come near him for as long as it is kept written with him’.[12]
العياشي: عن أبي بصير، عن أبي عبد الله، قال: سمعته يقول: «من قرأ سورة براءة و الأنفال في كل شهر لم يدخله نفاق أبدا، و كان من شيعة أمير المؤمنين (عليه السلام) حقا، و أكل يوم القيامة من موائد الجنة مع شيعته حتى يفرغ الناس من الحساب
Al Ayyashi, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The one who recites Surah Tawba (Chapter 9), and (Surah) Al-Anfaal (Chapter 8) during every month, hypocrisy would never enter into him, ever, and he would be from the true Shias of Amir Al-Momineen-asws, and would eat on the Day of Judgement from the table of the Paradise along with his-asws Shias until the people are free from the Accounting’.[13]
الطبرسي: عن علي (عليه السلام): «لم تنزل بسم الله الرحمن الرحيم على رأس سورة براءة لأن بسم الله للأمان و الرحمة، و نزلت براءة لرفع الأمان بالسيف
Al Tabarsy,
(It has been narrated) Ali-asws having said: ‘(The Verse) ‘In the Name of Allah-azwj the Beneficent the Merciful was not Revealed at the top of Surah Bara’at (Tawba), because ‘In the Name of Allah-azwj’ it is for the Safety and the Mercy, and (Surah) Bara’at (Tawba) Raised the security by the sword’.[14]
و عن الصادق (عليه السلام) قال: «الأنفال و براءة واحدة
And (It has been narrated) from Al-Sadiq-asws having said: ‘(Surahs) Al-Anfaal (Chapter 8), and Bara’at (Chapter 9) are one’.[15]
عن داود بن سرحان، عن أبي عبد الله (عليه السلام)، قال: «كان الفتح في سنة ثمان، و براءة في سنة تسع، و حجة الوداع في سنة عشر
From Dawood Bin Sarhaan,
(It has been narrated) from Abu Abdullah-asws having said: ‘(Surah) Al-Fatah (Chapter 110) was in year eight, and (Surah) Bara’at was in year nine, and the Farewell Hajj was in year ten’ (after Hijra to Medina from Makkah).[16]
VERSES 1 – 4
بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ {1}
(This is) a disavowment from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1]
فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۙ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ {2}
So, go about in the land for four months and know that you cannot frustrate Allah and that Allah will Frustrate the Kafirs [9:2]
وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ {3}
And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj that Allah and His Rasool are disavowed from the Polytheists. So if you were to repent, then it would be better for you, and if you turn back, then know that you cannot frustrate Allah. And announce to those who are committing Kufr a painful Punishment [9:3]
إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ {4}
Except those of the Polytheists you had a treaty with, then they did not break anything (from it) and did not back anyone against you, so complete their treaty to them up to their term; surely Allah Loves the pious [9:4]
The disownment
و عنه، قال: حدثني أبي، عن محمد بن الفضيل، عن أبي الحسن الرضا (عليه السلام)، قال: «قال أمير المؤمنين (عليه السلام): إن رسول الله (صلى الله عليه و آله) أمرني أن ابلغ عن الله تعالى أن لا يطوف بالبيت عريان، و لا يقرب المسجد الحرام مشرك بعد هذا العام، و قرأ عليهم بَراءَةٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ، فأجل المشركين الذين حجوا تلك السنة أربعة أشهر حتى يرجعوا إلى مأمنهم، ثم يقتلون حيث وجدوا
And from him (Ali Bin Ibrahim) who said, ‘My father narrated to me, from Muhammad Bin Al fazeyl,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Amir Al-Momineen-asws said: ‘Rasool Allah-saww ordered me-asws that I-asws should deliver (Message) from Allah-azwj that no one should perform Tawaaf the House (Kabah) naked, nor should any Polytheists go near the Sacred Masjid after this year, and to recite to them: (This is) a disavowment from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1] So go about in the land for four months [9:2]. So, the term for the Polytheists who were performing the Hajj during that year was for four months, until they return to their safe places. Then they have to be killed wherever they may be found’.[17]
Four months of respite
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجِّ الْأَكْبَرِ فَإِنَّ ابْنَ عَبَّاسٍ كَانَ يَقُولُ يَوْمُ عَرَفَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ وَ يَحْتَجُّ بِقَوْلِهِ عَزَّ وَ جَلَّ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَ هِيَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ رَبِيعٍ الْآخِرِ وَ لَوْ كَانَ الْحَجُّ الْأَكْبَرُ يَوْمَ عَرَفَةَ لَكَانَ أَرْبَعَةَ أَشْهُرٍ وَ يَوْماً
Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Fuzayl Bin Iyaz who said,
‘I asked Abu Abdullah-asws about the Greater Hajj, ‘But Ibn Abbas was saying that it is on the day of Arafat!’ So Abu Abdullah-asws said: ‘Amir Al-Momineen-asws said: ‘The Greater Hajj is on the day of the Sacrifice, and he-asws argued by the Words of the Mighty and Majestic: So go about in the land for four months [9:2], and these are the twenty (days) from Zil-Hijjaj, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) from Rabbi Al-Akhar, and had the Greater Hajj been on the day of Arafat, it would have been four months and one day’.[18]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) لِأَيِّ شَيْءٍ صَارَ الْحَاجُّ لَا يُكْتَبُ عَلَيْهِ الذَّنْبُ أَرْبَعَةَ أَشْهُرٍ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَاحَ الْمُشْرِكِينَ الْحَرَمَ فِي أَرْبَعَةِ أَشْهُرٍ إِذْ يَقُولُ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ وَهَبَ لِمَنْ يَحُجُّ مِنَ الْمُؤْمِنِينَ الْبَيْتَ الذُّنُوبَ أَرْبَعَةَ أَشْهُرٍ
A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘For which thing did the Hajj come to be such that the sins are not written against him for four months?’ He-asws said: ‘Allah-azwj Mighty and Majestic Allowed the Al-Harram for the Polytheists during four months when He-azwj Said: So go about in the land for four months [9:2]. Then He-azwj Gifted for the ones from the Momineen who perform Hajj of the House (Kabah), the sins of four months’.[19]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) لِأَيِّ شَيْءٍ صَارَ الْحَاجُّ لَا يُكْتَبُ عَلَيْهِ الذَّنْبُ أَرْبَعَةَ أَشْهُرٍ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَاحَ الْمُشْرِكِينَ الْحَرَمَ فِي أَرْبَعَةِ أَشْهُرٍ إِذْ يَقُولُ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ وَهَبَ لِمَنْ يَحُجُّ مِنَ الْمُؤْمِنِينَ الْبَيْتَ الذُّنُوبَ أَرْبَعَةَ أَشْهُرٍ
A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘For which thing did the Hajj come to be such that the sins are not written against him for four months?’ He-asws said: ‘Allah-azwj Mighty and Majestic Allowed the Al-Harram for the Polytheists during four months when He-azwj Said: So go about in the land for four months [9:2]. Then He-azwj Gifted for the ones from the Momineen who perform Hajj of the House (Kabah), the sins of four months’.[20]
Delivery of Surah Bara’at
العياشي: عن حريز، عن أبي عبد الله (عليه السلام) قال: «إن رسول الله (صلى الله عليه و آله) بعث أبا بكر مع براءة إلى الموسم، ليقرأها على الناس، فنزل جبرئيل فقال: لا يبلغ عنك إلا علي. فدعا رسول الله (صلى الله عليه و آله) عليا (عليه السلام) و أمره أن يركب ناقته العضباء، و أمره أن يلحق أبا بكر فيأخذ منه براءة و يقرأها على الناس بمكة
Al Ayyashi, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘Surely, Rasool Allah-saww sent Abu Bakr with (Surah) Bara’at during the season (of the Hajj) to recite it to the people. Jibraeel-as descended and said: ‘None should deliver it except Ali-asws!’ So Rasool Allah-saww called Ali-asws and ordered him-asws that he-asws should ride upon his-asws she-camel Al-Azba’a, and ordered him-asws that he-asws should meet up with Abu Bakr and take (Surah) Baraat back from him, and recite it to the people at Makkah.
فقال أبو بكر: أسخط؟ فقال: لا، إلا أنه انزل عليه أنه لا يبلغ عنك إلا رجل منك
Abu Bakr said, ‘(Is it out of) anger?’ So he-asws said: ‘No, except that it has been Revealed unto him-saww: “None should deliver it from you-saww except for a man from you-saww”.
فلما قدم على مكة، و كان يوم النحر بعد الظهر، و هو يوم الحج الأكبر، قام ثم قال: إني رسول الله إليكم. فقرأها عليهم بَراءَةٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ عشرين من ذي الحجة، و محرم، و صفر، و شهر ربيع الأول، و عشرا من شهر ربيع الآخر
When he-saww proceeded to Makkah, and it was the day of the sacrifice after the midday, and it is the day of the Greatest Hajj (الحج الأكبر), he-saww stood, then said: ‘I-saww am a Rasool-saww of Allah-azwj to you all!’, and he-saww recited it to them: (This is) a disavowment from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1] So go about in the land for four months [9:2]. Twentieth from Zilhajj, and Muharram, and Safar, and month of Rabbi Al-Awwal, and ten from the month of Rabbi Al-Akhar.
و قال: لا يطوف بالبيت عريان و لا عريانة و لا مشرك بعد هذا العام، و من كان له عهد عند رسول الله (صلى الله عليه و آله) فمدته إلى هذه الأربعة أشهر
And he-asws said: ‘No naked man nor naked woman should perform Tawaaf of the House (Kabah), nor any Polytheist after this year. And the one for whom is a treaty with Rasool Allah-saww, so its term is up to these four months’.[21]
The proclamation and the proclaimer (The Azaan and the Muezzin)
عن حكيم بن جبير، عن علي بن الحسين (عليه السلام)، قال: «و الله، إن لعلي (عليه السلام) لأسماء في القرآن ما يعرفها الناس». قال: قلت: و أي شيء تقول، جعلت فداك؟ فقال لي: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ
From Hakeem Bin Jubeyr,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘By Allah-azwj! There are for Ali-asws, certain names in the Quran which are not recognised by the people’. I said, ‘And which thing are you-asws talking about, may I be sacrificed for yousws?’ So he-asws said to me: ‘And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3]’.
قال: «فبعث رسول الله (صلى الله عليه و آله) أمير المؤمنين علي (عليه السلام)، و كان هو و الله المؤذن، فأذن بأذان الله و رسوله يوم الحج الأكبر، من المواقف كلها، فكان ما نادى به أن لا يطوف بعد هذا العام عريان، و لا يقرب المسجد الحرام بعد هذا العام مشرك
He-asws said: ‘Rasool Allah-saww sent Amir Al-Momineen-asws and he-asws was, by Allah-azwj, the proclaimer (المؤذن). Therefore, he-asws called with the Call of Allah-azwj and His-azwj Rasool-saww on the day of the Greatest Hajj, from every pausing place. What he-asws called out with was that: ‘No naked person shall perform Tawaaf after this year, nor a Polytheist is to come near to the Sacred Masjid after this year’.[22]
عن حكيم بن جبير، عن علي بن الحسين (عليه السلام)، في قول الله: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ. قال: «الأذان أمير المؤمنين (عليه السلام)
From Hakeem Bin Jubeyr,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws regarding the Words of Allah-azwj ‘And a proclamation from Allah and His Rasool [9:3]. He-asws said: ‘The ‘Azaan’ (proclamation) is Amir Al-Momineen-asws’.[23]
عن جابر، عن جعفر بن محمد و أبي جعفر (عليهما السلام)، في قول الله: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ، قالا: «خروج القائم (عليه السلام) و أذان دعوته إلى نفسه
From Jabir,
(It has been narrated) from Ja’far Bin Muhammad-asws and Abu Ja’far-asws regarding the Words of Allah-azwj ‘And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3]. They-asws both said: ‘Rising of Al-Qaim-asws, and the ‘Azaan’ is his-asws call to himself-asws’.[24]
و عنه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن أسباط، عن سيف بن عميرة، عن الحارث بن المغيرة النصري، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله عز و جل: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ
And from him (Al Sadouq) who said, ‘Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ali Bin Asbaat, from sayf Bin Umeyra, from Al Haris bin Al Mugheira Al Nasry,
(It has been narrated) from Abu Abdullah-asws when ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic ‘And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3].
فقال: «إن الله سمى عليا (عليه السلام) من السماء أذانا ، لأنه هو الذي أدى عن رسول الله (صلى الله عليه و آله) براءة، و قد كان بعث بها مع أبي بكر أولا، فنزل عليه جبرئيل (عليه السلام) فقال: يا محمد، إن الله يقول لك: إنه لا يبلغ عنك إلا أنت أو رجل منك
He-asws said: ‘Allah-azwj Named Ali-asws as Azaan (أذانا – proclamation) from the names, because he-asws is the one who called on behalf of Rasool Allah-saww, (Surah) Bara’at, and he-saww had sent Abu Bakr with it at first, but Jibraeel-as descended unto him-saww and said: ‘O Muhammad-saww! Allah-azwj is Saying to you-saww: “It is not to be delivered by any except for yourself-saww or a man from you-saww’.
فبعث رسول الله (صلى الله عليه و آله) عند ذلك عليا (عليه السلام)، فلحق أبا بكر، و أخذ الصحيفة من يده، و مضى بها إلى مكة، فسماه الله تعالى أذانا من الله، إنه اسم نحله الله من السماء لعلي (عليه السلام)
Rasool Allah-saww sent Ali-asws, during that, and he-asws met up with Abu Bakr and took the Parchment from his hands, and went with it to Makkah. Therefore, Allah-azwj the High Named him-asws as ‘Azaan’ (أذانا) from Allah-azwj. It is a name which Allah-azwj has Permitted from the names of Ali-asws’.[25]
و عنه، قال: حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني (رحمه الله)، قال: حدثنا عبد العزيز بن يحيى بالبصرة، قال: حدثني المغيرة بن محمد، قال: حدثنا رجاء بن سلمة، عن عمرو بن شمر، عن جابر الجعفي، عن أبي جعفر محمد بن علي (عليه السلام)، قال: «خطب أمير المؤمنين علي بن أبي طالب (صلوات الله عليه) بالكوفة منصرفه من النهروان، و بلغه أن معاوية يسبه و يعيبه و يقتل أصحابه، فقام خطيبا، فحمد الله و أثنى عليه، و صلى على رسول الله (صلى الله عليه و آله)
And from him (Al Sadouq) who said, ‘Abu Al Abbas Muhammad Bin Ibrahim Is’haw Al Talaqany narrated to us, from Abdul Aziz Bin Yahya At Al Basra, from Al Mugheira Bin Muhammad, from Raja’a Bin Salma, from Amro Bin Shimr, from Jabir Al Ju’fy,
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws gave a sermon at Al-Kufa, after leaving from (the battle of) Al-Naharwan, and it reached him-asws that Muawiya is insulting him-asws and faulting him-asws and is killing his-asws companions. So he-asws stood up to give a sermon. He-asws Praised Allah-azwj and Extolled Him-azwj, and sent greetings upon Rasool Allah-saww’.
و ذكر الخطبة إلى أن قال فيها: و أنا المؤذن في الدنيا و الآخرة، قال الله عز و جل: فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ أنا ذلك المؤذن، و قال: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ فأنا ذلك الأذان
And (Abu Ja’far-asws mentioned the sermon until he-asws said in it: ‘And I-asws am the ‘Muezzin’ (proclaimer) in the world and the Hereafter. Allah-azwj Mighty and Majestic Says: Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust, [7:44]. I-asws am that proclaimer. And He-azwj Said ‘And a proclamation from Allah and His Rasool. So I -asws am that ‘proclamation’.[26]
A name from the names of Ali-asws
عن حريز، عن أبي عبد الله (عليه السلام)، قال في الأذان: «هو اسم في كتاب الله، لا يعلم ذلك أحد غيري
From Hareyz,
(It has been narrated) from Abu Abdullah-asws having said regarding the proclamation [9:3] (الأذان): ‘It is a name (of Amir Al Momineen-asws in the Book of Allah-azwj. No one knows that apart from me-asws’.[27]
ومنه ما رواه أبي الحسن الديلمي باسناده عن رجاله إلى عبد الله بن سنان قال: قال الصادق عليه السلام إن لامير المؤمنين عليه السلام: أسماء لا يعلمها إلا العالمون، وإن منها الاذان عن الله ورسوله، وهو الاذان
And from it is what is reported by Abu Al Hassan Al Daylami, from his men, to Abdullah Bin Sinan who said,
‘Al-Sadiq-asws said: ‘For Amir Al-Momineen-asws there are names which none know of except the knowledgeable ones-asws, and that from these is ‘Al-Azaan’ (the proclamation) from Allah-azwj and His-azwj Rasool-saww, and he-asws is the proclamation’.[28]
أَخْبَرَنَا الشَّيْخُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ بَابَوَيْهِ رَحِمَهُ اللَّهُ بِالرَّيِّ سَنَةَ عَشَرَةٍ وَ خَمْسِمِائَةٍ عَنْ عَمِّهِ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِيهِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ عَمِّهِ الشَّيْخِ السَّعِيدِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ره قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الطَّالَقَانِيُّ قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ يَحْيَى بِالْبَصْرَةِ قَالَ: حَدَّثَنِي الْمُغِيرَةُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا رَجَاءُ بْنُ أَبِي سَلَمَةَ عَنْ عُمَرَ بْنِ شِمْرٍ عَنْ جَابِرٍ الْجُعْفِيِّ
It was informed to us by the Sheykh Abu Muhammad Al Hassan Bin Al Husayn Bin Al Hassan Bin Al Husayn Bin Ali Bin Ali Bin Babuway, at Al Rayy in the year five hundred and ten, from his uncle Muhammad Bin Al Hassan, from his father Al Hassan Bin Al Husayn, from his uncle Al Sheykh Al Saeed Abu Ja’far Muhammad Bin Ali, from Abu Al Abbas Muhammad Bin Ibrahim Bin Is’haq Al Talaqany, from Abdul Aziz Bin Yahya, at Al Basra, from Al Mugheira Bin Muhammad, from Raja’a Bin Abu Salma, from Amro Bin Shimr, from Jabir Al-Ju’fy,
عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِالْكُوفَةِ عِنْدَ مُنْصَرَفِهِ مِنَ النَّهْرَوَانِ وَ بَلَغَهُ أَنَّ مُعَاوِيَةَ يَسُبُّهُ وَ يَعِيبُهُ وَ يَقْتُلُ أَصْحَابَهُ فَقَامَ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى رَسُولِ اللَّهِ ص وَ ذَكَرَ مَا أَنْعَمَ اللَّهُ عَلَى نَبِيِّهِ وَ عَلَيْهِ ثُمَّ قَالَ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ مَا ذَكَرْتُ مَا أَنَا ذَاكِرُهُ فِي مَقَامِي هَذَا يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws addressed (the people) at Al-Kufa after his-asws leaving from Al-Naharwan, and it reached him-asws that Muawiya is insulting him-asws and faulting him-asws, and he is killing his-asws companions. So he-asws stood addressing, and he-asws praised Allah-azwj and Extolled upon Him-azwj and sent Salawat upon Rasool Allah-saww, and he-asws mentioned what Allah-azwj had Favoured with upon His-azwj Prophet-saww and upon him-asws, then said: ‘Had it not been for a Verse from the Book of Allah-azwj, I-asws would not mention what I-asws am mentioning it in this place of mine. Allah-azwj Mighty and Majestic is Saying And as for the favour of your Lord, do announce (it) [93:11].
أَنَا اسْمِي فِي الْإِنْجِيلِ إِلْيَا وَ فِي التَّوْرَاةِ بريا وَ فِي الزَّبُورِ اريا وَ عِنْدَ الْهِنْدِ كابر وَ عِنْدَ الرُّومِ بطريسا وَ عِنْدَ الْفُرْسِ جبير وَ عِنْدَ التُّرْكِ تبير وَ عِنْدَ الزِّنْجِ خبير وَ عِنْدَ الْكَهَنَةِ بوي وَ عِنْدَ الْحَبَشَةِ بتريك وَ عِنْدَ أُمِّي حَيْدَرَةُ وَ عِنْدَ ظِئْرِي مَيْمُونٌ وَ عِنْدَ الْعَرَبِ عَلِيٌّ وَ عِنْدَ الْأَرْمَنِ فَرِيقٌ وَ عِنْدَ أَبِي ظَهِيرٌ
I-asws, my-asws name in the Evangel is ‘Eliah’, and in the Torah it is ‘Barya’, and in the Psalms it is ‘Arya’, and with India it is ‘Kabir’, and with the Romans it is ‘Batreysa’, and with the Persians it is , ‘Jabeyr’, and with the Turks it is , ‘Tabeyr’, and with Al-Zanj it is ‘Haytar’, and with Al-Kahna it is ‘Bousy’, and with Eithiopia it is ‘Batreyk’, and with my-asws mother-asws it is ‘Haydar’, and with my-asws foster mother it is ‘Maymoun’, and with the Arabs it is ‘Ali’, and with the Armenians it is ‘Fareyq’, and with my-asws father-asws it is ‘Zaheera’.
أَلَا وَ إِنِّي مَخْصُوصٌ فِي الْقُرْآنِ بِأَسْمَاءٍ احْذَرُوا أَنْ تَغْلِبُوا عَلَيْهَا فَتَضِلُّوا فِي دِينِكُمْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ مَعَ الصَّادِقِينَ أَنَا ذَلِكَ الصَّادِقُ وَ أَنَا الْمُؤَذِّنُ فِي الدُّنْيَا وَ الْآخِرَةِ قَالَ اللَّهُ تَعَالَى فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ أَنَا ذَلِكَ الْمُؤَذِّنُ وَ قَالَ اللَّهُ تَعَالَى وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ فَأَنَا ذَلِكَ الْأَذَانُ
Indeed! And I-asws am particularised in the Quran by (certain) names. Be cautioned from mastering upon these for you would be straying in your Religion! Allah-azwj Mighty and Majestic is Saying: “Allah-azwj is with the truthful!” I-asws am that truthful, and I-asws am the proclaimer (Muezzin) in the world and the Hereafter. Allah-azwj the Exalted Says Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust, [7:44]. I-asws am that proclaimer. And Allah-azwj the Exalted Said: And a proclamation from Allah and His Rasool. So, I-asws am that proclamation.[29]
The Greatest Hajj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَسَائِلَ بَعْضُهَا مَعَ ابْنِ بُكَيْرٍ وَ بَعْضُهَا مَعَ أَبِي الْعَبَّاسِ فَجَاءَ الْجَوَابُ بِإِمْلَائِهِ سَأَلْتَ عَنْ قَوْلِهِ تَعَالَى الْحَجِّ الْأَكْبَرِ مَا يَعْنِي بِالْحَجِّ الْأَكْبَرِ فَقَالَ الْحَجُّ الْأَكْبَرُ الْوُقُوفُ بِعَرَفَةَ وَ رَمْيُ الْجِمَارِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,
‘I wrote to Abu Abdullah-asws with some questions, some of them with Ibn Bukeyrs, and some of them with Abu Al-Abbas. So the answer came with his-asws dictation: ‘You asked about the Words of the Exalted: the Greatest Hajj [9:3], what is the Meaning of ‘the greatest Hajj’?’ So he-asws said: ‘The greatest Hajj is the pausing at Arafat, and pelting the rocks, and the smaller Hajj is the Umra’.[30]
و عنه، قال: حدثنا محمد بن الحسن (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، عن علي بن محمد القاساني، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: سألت أبا عبد الله (عليه السلام)، عن قول الله عز و جل: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ. فقال: «قال أمير المؤمنين (عليه السلام): كنت أنا الأذان في النا
And from him (Al Sadouq), said, ‘It was narrated to us by Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Muhammad Al Qasani, from Al Qasim Bin Muhammad Al Asbahani, from Suleyman Bin Dawood Al Manqary, from Hafs Bin Giyas who said,
‘I asked Abu Abdullah-asws about the Words of the Mighty and Majestic: And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3]. So he-asws said: ‘Amir Al-Momineen-asws said: ‘I-asws was the proclamation (Azaan) among the people’’.
قلت: فما معنى هذه اللفظة: الحج الأكبر؟ قال: «إنما سمي الأكبر لأنها كانت سنة حج فيها المسلمون و المشركون، و لم يحج المشركون بعد تلك السنة
I said, ‘So what is the meaning of these words: the Greatest Hajj [9:3]?’ He-asws said: ‘But rather it has been Named as the ‘Greatest’ because it was the year in which the Muslims and the Polytheists (both) performed Hajj, and the Polytheists did not perform Hajj after that year’’.[31]
The deputisation of Ali-asws as a Caliph
في عيون الاخبار حدثنا أبو الحسن محمد بن ابراهيم بن اسحق رضى الله عنه قال حدثنا أبو سعيد النسوي قال حدثنى ابراهيم بن محمد بن هارون قال حدثنا أحمد بن الفضل البلخى قال حدثنى خالي يحيى بن سعيد البلخى
In Uyoon Al Akhbar, it has been narrated from Abu Al Hassan Muhammad Bin Ibrahim Bin Is’haq -as from Abu Sa’eed Al Noosy from Ibrahim Bin Muhammad Bin Haroun from Ahmad Bin Al Fadhl Al Balkhy from Khaly Yahya Bin Sa’eed Al Balkhy
عن على بن موسى الرضا عن ابيه عن آبائه عن على عليه السلام قال: بينما أنا امشى مع النبي صلى الله عليه وآله وسلم في بعض طرقات المدينة إذ لقينا شيخ طوال كث اللحية بعيد مابين المنكبين، فسلم على النبي صلى الله عليه وآله وسلم ورحب به ثم التفت إلى فقال: السلام عليك يا رابع الخلفاء ورحمة الله وبركاته، اليس كذلك هو يا رسول الله ؟ فقال له رسول الله صلى الله عليه وآله: بلى ثم مضى
From Ali-asws Bin Musa Al-Reza-asws from his-asws father-asws from his-asws forefathers-asws from Ali-asws, having said: ‘While I-asws was walking with the Prophet-saww in one of the roads of Al-Medina, when we-asws met a tall old man with a bushy beard and broad shoulders. So he greeted upon the Prophet-saww and was welcoming with him-saww. Then he turned towards me-asws and he said, ‘The greetings be upon you-asws, O fourth Caliph, and the Mercy of Allah-azwj and His-azwj Blessings! Isn’t he-asws like that, O Rasool Allah-saww?’ So Rasool Allah-saww said to him: ‘Yes’. Then he went away.
فقلت: يا رسول الله ماهذا الذى قال لى هذا الشيخ وتصديقك له ؟ قال: أنت كذلك والحمد لله، ان الله عزوجل قال في كتابه: انى جاعل في الارض خليفة والخليفة المجعول فيها آدم عليه السلام
I-asws said: ‘O Rasool Allah-saww! What is this that this Sheikh said that you-saww ratified for him?’ He-saww said: ‘You-asws are like that, and Praise is for Allah-azwj. Allah-azwj has Mighty and Majestic Said in His-azwj Book I am going to Make a Caliph in the earth [2:30] – and the Caliph obscure in it is Adam-as.
وقال عزوجل: (يا داود انا جعلناك خليفة في الارض فاحكم بين الناس بالحق) فهو الثاني، وقال عزوجل حكاية عن موسى حين قال لهارون عليه السلام: (اخلفنى في قومي واصلح) فهو هارون إذا استخلفه موسى عليه السلام في قومه وهو الثالث
And the Might and Majestic Says: O Dawood ! We have Made you a Caliph in the earth; so judge between the people with the Truth [38:26]; So he-as was the second. And the Mighty and Majestic Relates the story of Musa-as when he-asws said to Haroun-as Be my Caliph, and correct (the people) [7:142]. So it was Haroun-as that Musa-as appointed as Caliph among his-as community and he-as was the third.
وقال عزوجل (واذان من الله ورسوله إلى الناس يوم الحج الاكبر وكنت انت المبلغ عن الله عزوجل وعن رسوله، وانت وصيى ووزيرى وقاضي دينى والمؤدى عنى، وانت منى بمنزلة هارون من موسى الا انه لانبى بعدى، فانت رابع الخلفاء كما سلم عليك الشيخ
And, the Mighty and Majestic Says And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3] and you-asws were the Preacher on behalf of Allah-azwj Mighty and Majestic and His-azwj Rasool-saww, and you-asws are my-saww successor-asws and my-saww Vizier, and the fulfiller of my-saww debts and the caller on my-saww behalf, and you-asws are from me-saww at the status of Haroun-as from Musa-as, except that there would be no Prophet-as after me-saww. Thus, you-asws are the fourth Caliph, just as the Sheikh had greeted upon you-asws.[32]
As reported by the adversaries
ابن شهر آشوب: الاستنابة و الولاية من رسول الله (صلى الله عليه و آله) لعلي (عليه السلام) في أداء سورة براءة، و عزل به أبا بكر بإجماع المفسرين و نقله الأخبار
Ibn Shehr Ashub – The deputisation and the Wilayah from Rasool Allah-saww to Ali-asws in the execution of Surah Bara’at, and the isolation of Abu Bakr by it, (has been reported) by the entirety of the Mufassireen (interpreters of the Holy Quran) and the transmitters of the Ahadeeth.
رواه الطبري و البلاذري، و الترمذي، و الواقدي، و الشعبي، و السدي، و الثعلبي، و الواحدي، و القرطبي، و القشيري، و السمعاني، و أحمد بن حنبل، و ابن بطة، و محمد بن إسحاق، و أبو يعلى الموصلي، و الأعمش، و سماك بن حرب، في كتبهم، عن عروة بن الزبير، و أبي هريرة، و أنس، و أبي رافع، و زيد بن نفيع، و ابن عمر، و ابن عباس و اللفظ له
It is reported by Tabari, and Al Balazuri, and Al Tirmizi, and Al Waqidi, and Al Shaabi, and Al Sadi, and Al Salby, and Al Wahidi, and Al Qurtuby, and Al Qasheyri, and Al Sam’ani, and Ahmad Bin Hanbal, and Ibn Batta, and Muhammad Bin Is’haq, and Abu Ya’la Al Mowsaly, and Al Amsh, and Samak Bin Harb in their bookd, from Urwat Bin Al Zubeyr, and Abu Hureyra, and Anas (Bin Malik), and Abu Rafie, and Zayd Bin Nafau, and Ibn Umar, and Ibn Abbas, and the words for it –
أنه لما نزل: بَراءَةٌ مِنَ اللَّهِ وَ رَسُولِهِ إلى تسع آيات، أنفذ النبي (صلى الله عليه و آله) أبا بكر إلى مكة لأدائها، فنزل جبرئيل (عليه السلام)، فقال: إنه لا يؤديها إلا أنت أو رجل منك. فقال النبي (صلى الله عليه و آله) لأمير المؤمنين (عليه السلام): «اركب ناقتي العضباء و الحق أبا بكر و خذ براءة من يده
It is such that when the Verses: (This is) a disavowment from Allah and His Rasool [9:1] up to nine Verses were Revealed, the Prophet-saww sent Abu Bakr to Makkah for its execution. But, Jibraeel-as descended and he-as said: ‘No one should execute it except you-saww or a man from you-saww’. So the Prophet-saww said to Amir Al-Momineen-asws: ‘Ride my-saww she-camel Al-Azbaa and catch up with Abu Bakr and take (Surah) Bara’at from his hands’.
قال: و لما رجع أبو بكر إلى النبي (صلى الله عليه و آله) جزع، و قال: يا رسول الله، إنك أهلتني لأمر طالت الأعناق فيه، فلما توجهت له رددتني عنه! فقال (صلى الله عليه و آله): «الأمين هبط إلي عن الله تعالى أنه: لا يؤدي عنك إلا أنت أو رجل منك، و علي مني، و لا يؤدي عني إلا علي
He (the narrator) said, ‘When Abu Bakr returned to the Prophet-saww, he panicked and said, ‘O Rasool Allah-saww! You allowed me for a matter the necks (of the people) were extending with regards to it. But when I headed for it, you-saww returned it from me!’ So he-saww said: ‘The Trustworthy one-as descended unto me-saww from Allah-azwj the Exalted that, ‘No one should execute it except you-saww or a man from you-saww’, and Ali-asws is from me-saww, and no one will execute it from me-saww except Ali-asws’’.[33]
Reaction of the Polytheists
و عنه: و في حديث عن الباقر (عليه السلام)، قال: «قام خداش و سعيد أخو عمرو بن عبد ود، فقالا: و ما يسيرنا على أربعة أشهر، بل برئنا منك و من ابن عمك، و ليس بيننا و بين ابن عمك إلا السيف و الرمح، و إن شئت بدأنا بك
And from him,
‘And in a Hadeeth from Al-Baqir-asws having said: ‘Khadash and Saeed, brother of Amro Bin Abdo Wadd stood up and they both said, ‘And we will not wait to four month, but we disavow from you-saww and from your-saww cousin-asws, and there isn’t between us and your-saww cousin-asws except the sword and the spear, and if you-saww so like, we will initiate with you-saww’.
فقال علي (عليه السلام): هلموا، ثم قال: وَ اعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ إلى قوله: إِلى مُدَّتِهِمْ
Ali-asws said: ‘Come (let us fight)!’ Then he-asws said: ‘and know that you cannot frustrate Allah [9:2] – up to His-azwj Words: upto their term [9:4]’’.[34]
Background
علي بن إبراهيم، قال: حدثني أبي، عن محمد بن الفضيل، عن أبي الصباح الكناني، عن أبي عبد الله (عليه السلام)، قال: «نزلت هذه الآية بعد ما رجع رسول الله (صلى الله عليه و آله) من غزوة تبوك في سنة تسع من الهجرة
Ali Bin Ibrahim said, ‘My father narrated to me, from Muhammad Bin Al Fazeyl, from Abu Al Sabah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘This Verse was Revealed (Verses 1 to 9) after the return of Rasool Allah-saww from the military expedition of Tabuk during the year nine from the Hijra’.
قال-: و كان رسول الله (صلى الله عليه و آله) لما فتح مكة لم يمنع المشركين الحج في تلك السنة، و كانت سنة العرب في الحج أنه من دخل مكة و طاف بالبيت في ثيابه لم يحل له إمساكها، و كانوا يتصدقون بها، و لا يلبسونها بعد الطواف
He (Ali Bin Ibrahim) said, ‘And Rasool Allah-saww, when he-saww conquered Makkah, did not prevent the Polytheists from performing the Hajj during that year, and it was a way of the Arabs during the Hajj that the one who entered Makkah and performed Tawaaf of the House (Kabah) in his clothes, it was not permissible for him to withhold these, and they used to give in charity with these (clothes), and they would not wear it (again) after the Tawaaf.
فكان من وافى مكة يستعير ثوبا و يطوف فيه ثم يرده، و من لم يجد عارية اكترى ثيابا، و من لم يجد عارية و لا كراء، و لم يكن له إلا ثوب واحد طاف بالبيت عريانا
And it was so that the one who arrived at Makkah would borrow a cloth and perform Tawaaf in it, then return it, and the one who could not find a lender, he would hire clothes, and the one who could neither find a lender nor a renter, and there did not happen to be for him except for one cloth, would perform Tawaaf of the House (Kabah) naked.
فجاءت امرأة من العرب وسيمة جميلة، فطلبت ثوبا عارية أو كراء فلم تجده، فقالوا لها: إن طفت في ثيابك احتجت أن تتصدقي بها. فقالت: و كيف أتصدق بها و ليس لي غيرها؟! فطافت بالبيت عريانة، و أشرف عليها الناس، فوضعت إحدى يديها على قبلها و الأخرى على دبرها فلما فرغت من الطواف خطبها جماعة، فقالت: إن لي زوجا
There came a woman from the Arabs and her body was beautiful, and she sought a cloth to borrow or a hire but could not find, and they said to her, ‘If you perform Tawaaf in your clothes, you will need to give away in charity with these’. She said, ‘And how can I give in charity and there isn’t for me other than it?’ She performed Tawaaf of the House (Kabah) naked, and the people overlooked her. She placed one of her hand upon her front and the other upon her back. And when she was free from the Tawaaf, a group proposed to her, so she said, ‘There is (already) a husband for me’.
و كانت سيرة رسول الله (صلى الله عليه و آله) قبل نزول سورة براءة أن لا يقاتل إلا من قاتله، و لا يحارب إلا من حاربه و أراده، و قد كان أنزل عليه في ذلك فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقاتِلُوكُمْ وَ أَلْقَوْا إِلَيْكُمُ السَّلَمَ فَما جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
And it was the way of Rasool Allah-saww before the Revelation of Surah Bara’at that he-saww would not fight except the one who fought him-saww, and he-saww would not declare war except on the one who battled him-asws and intended (to kill) him-saww, and there had been Revealed unto him-saww during that: But if they isolate from you and do not fight you, and cast the peace towards you, then Allah has not Made for you a way against them [4:90].
فكان رسول الله (صلى الله عليه و آله) لا يقاتل أحدا قد تنحى عنه و اعتزله، حتى نزلت عليه سورة براءة، و أمره الله بقتل المشركين من اعتزله و من لم يعتزله، إلا الذين قد عاهدهم رسول الله (صلى الله عليه و آله) يوم فتح مكة إلى مدة، منهم: صفوان بن أمية، و سهيل بن عمرو
Hence it was such that Rasool Allah-saww would not fight anyone who had left him-saww along and isolated from him-saww, until Surah Bara’at was Revealed unto him-saww. And Allah-azwj Commanded him-saww with the killing of the Polytheists, the ones who left him-saww alone and the ones who did not leave him-saww alone, except for those who had a treaty with Rasool Allah-saww on the Day of the conquest of Makkah to a (specified) term. From them were – Safwan Bin Amayya, and Saheyl Bin Amro.
فقال الله عز و جل: بَراءَةٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ، ثم يقتلون حيثما وجدوا، فهذه أشهر السياحة: عشرون من ذي الحجة الحرام، و محرم، و صفر، و شهر ربيع الأول، و عشرة من شهر ربيع الآخرة
Allah-azwj Mighty and Majestic Said: (This is) a disavowment from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1] So go about in the land for four months [9:2], then they would be killed wherever they are found. So these are the months of their touring (respite) – Twentieth of Zihijja the Sacred, and Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) of the month of Rabbi Al-Akhar.
و لما نزلت الآيات من سورة براءة دفعها رسول الله (صلى الله عليه و آله) إلى أبي بكر، و أمره أن يخرج إلى مكة و يقرأها على الناس بمنى يوم النحر، فلما خرج أبو بكر نزل جبرئيل على رسول الله (صلى الله عليه و آله) فقال: يا محمد، لا يؤدي عنك إلا رجل منك
And when the (first nine) Verses of the Surah Bara’at were revealed, Rasool Allah-saww handed these over to Abu Bakr and ordered him that he should go out to Makkah and recite these to the people at Mina on the day of the sacrifice. So when Abu Bakr went out, Jibraeel-as descended unto Rasool Allah-saww and he-as said: ‘O Muhammad-saww! None should execute on your-saww behalf except a man from you-saww’.
فبعث رسول الله (صلى الله عليه و آله) أمير المؤمنين (عليه السلام) في طلب أبي بكر، فلحقه بالروحاء، فأخذ منه الآيات، فرجع أبو بكر إلى رسول الله (صلى الله عليه و آله) فقال: يا رسول الله، أ أنزل الله في شيئا؟ قال: لا، إن الله أمرني أن لا يؤدي عني إلا أنا أو رجل مني
Rasool Allah-saww sent Amir Al-Momineen-asws in seeking Abu Bakr, and he-asws met him at Al-Rawha. So he-asws took (back) the Verses from him, and Abu Bakr returned to Rasool Allah-saww and he said, ‘O Rasool Allah-saww! Did Allah-azwj Reveal anything regarding me?’ He-saww said: ‘No. Allah-azwj Commanded me-saww that none should execute on my-saww behalf except I-saww or a man from me-saww’’.[35]
[ ابن المغازلي ] أخبرنا أبو طاهر محمد بن علي بن محمد البيع البغدادي، أخبرنا أبو أحمد عبيدالله بن محمد بن أحمد بن أبي مسلم، حدثنا أبو العباس أحمد بن محمد بن سعيد المعروف بابن عقدة الحافظ، حدثنا جعفر بن محمد بن سعيد الأحمسي، حدثنا نصر بن مزاحم، عن أبي ساسان وأبي حمزة، عن أبي إسحاق السبيعي، عن عامر بن واثلة قال: كنت مع علي (عليه السلام) في البيت يوم الشورى، فسمعت عليا يقول لهم: لأحتجن عليكم بما لا يستطيع عربيكم ولا عجميكم يغير ذلك. قال: فأنشدكم الله هل فيكم أحد أمره رسول الله بأن يأخذ براءة من أبي بكر، فقال له أبو بكر يارسول الله أنزل في شئ ؟ فقال له: إنه لا يؤدي عني إلا علي غيري ؟ قالوا: اللهم لا
Ibn Al Maghazaly – Abu Tahir Muhammad Bin Ali Bin Muhammad Al Bay’a Al Baghdady, from Abu Ahmad Ubeydullah Bin Muhammad Bin Ahmad Bin Abu Muslim, from Abu Al Abbas Ahmad Bin Muhammad Bin Saeed Al Marouf Ibn Al Uqda Al Hafiz, from Ja’far Bin Muhammad Bin Saeed Al Ahmasy, from Nasr Bin Mazahim, from Abu Sasaan And Abu Hamza, from Abu Is’haq Al Sabi’e, from Aamir Bin Wasila who said,
‘I was with Ali-asws in the house on the day of the consultation, so I heard Ali-asws saying to them: ‘I-asws will argue against you with what neither your Arab nor your non-Arab would be able to change that’. The Imam-asws said: ‘So I-asws adjure you all with Allah-azwj! Is there among you anyone whom Rasool Allah-saww ordered him that he should take the flag from Abu Bakr. So Abu Bakr said to him-saww, ‘O Rasool Allah-saww! Has anything been Revealed?’ So Rasool Allah-saww said: ‘None shall invite from me-saww except for Ali-asws, apart from me-saww?’ They said, ‘O Allah-azwj, No!’[36]
و العيّاشيّ عن الصادق عليه السلام: كان الفتح في سنة ثمان و براءة في سنة تسع و حجّة الوداع في سنة عشر
And Al Ayyashi –
‘From Al-Sadiq-asws (having said): ‘The conquest (of Makkah) was during the year seven, and (Revelation of Surah) Bara’at was in year nine, and the Farewell Hajj was in year ten’.[37]
VERSE 5
فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {5}
When the Sacred Months have passed, then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush. So if they repent and establish the Salat and give the Zakat, then free their way; surely Allah is Forgiving Merciful [9:5]
وَ بِإِسْنَادِهِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ أَبِي ( صلوات الله عليه ) عَنْ حُرُوبِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَانَ السَّائِلُ مِنْ مُحِبِّينَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) بِخَمْسَةِ أَسْيَافٍ ثَلَاثَةٌ مِنْهَا شَاهِرَةٌ فَلَا تُغْمَدُ حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا وَ لَنْ تَضَعَ الْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً وَ سَيْفٌ مِنْهَا مَكْفُوفٌ وَ سَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَ حُكْمُهُ إِلَيْنَا
And by his chain, form Al Minqary, from Hafs Bin Giyas,
(It has been narrated) from Abu Abdullah-asws who said, ‘A man asked my-asws father-asws about the wars of Amir Al-Momineen-asws, and the questioner was from those that love us-asws, so Abu Ja’far-asws said to him: ‘Allah-azwj Sent Muhammad-saww with five swords, three of these were brandished (waved), so they would not be sheathed until the wars come to an end, and the wars will never come to an end until the sun emerges from its west. So when the sun emerges from its west, the people would be in safety, all of them, during that day. So in those days no soul would benefit from its Eman if it had not believed from beforehand, or goodness achieved from its belief; and a sword from these is restrained, and a sword from these is sheathed and would be unsheathed to other than us-asws, and its decision is for us-asws (to make)’.
وَ أَمَّا السُّيُوفُ الثَّلَاثَةُ الشَّاهِرَةُ فَسَيْفٌ عَلَى مُشْرِكِي الْعَرَبِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تابُوا يَعْنِي آمَنُوا وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ فَإِخْوانُكُمْ فِي الدِّينِ فَهَؤُلَاءِ لَا يُقْبَلُ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ أَمْوَالُهُمْ وَ ذَرَارِيُّهُمْ سَبْيٌ عَلَى مَا سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّهُ سَبَى وَ عَفَا وَ قَبِلَ الْفِدَاءَ
And as for the three brandished (waved/displayed) swords, so a sword is upon the Arab Polytheists. Allah-azwj Mighty and Majestic Says: then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush. So if they repent and establish the Salat and give the Zakat, then free their way; surely Allah is Forgiving Merciful [9:5] then they are your brethren in the Religion [9:11. So they are the ones from whom nothing would be accepted except for the killing or their entry into Al-Islam, and their wealth and their offspring would be made captives upon what was a Sunnah of Rasool Allah-saww, for he-saww made captives, and forgave, and accepted the ransom.[38]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا
Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,
فَقَالَ ( صلى الله عليه وآله ) إِنَّهُ بُشْرَى وَ انْتِقَامٌ فَأَبَاحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ قِتَالَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ وَ اقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ
He-saww said: ‘It is Glad tidings and a revenge’. So Allah-azwj Mighty and Majestic Permitted for him to fight against the Polytheists. So Allah-azwj Revealed So when the Sacred Months have passed, then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush [9:5] And kill them wherever you find them [2:191].
فَقَتَلَهُمُ اللَّهُ عَلَى يَدَيْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَحِبَّائِهِ وَ جَعَلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ مَا ادَّخَرَ لَهُ فِي الْآخِرَةِ فَمَنْ صَبَرَ وَ احْتَسَبَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُقِرَّ اللَّهُ لَهُ عَيْنَهُ فِي أَعْدَائِهِ مَعَ مَا يَدَّخِرُ لَهُ فِي الْآخِرَةِ
Thus, Allah-azwj Killed them upon the hands of Rasool Allah-saww, and his-saww beloved ones, and Made for him-saww the Rewards of his-saww patience along with what He-azwj had Hoarded for him-saww in the Hereafter. Therefore, the one who is patient and is contented, would not exit from the world until Allah-azwj Delights his eyes along with what He-azwj has Hoarded for him in the Hereafter’.[39]
عن زرارة، عن أبي جعفر (عليه السلام)، في قول الله: فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ، قال: «هي يوم النحر إلى عشر مضين من شهر ربيع الآخر
From Zurara,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: So when the Sacred Months have passed, then kill the Polytheists wherever you find them [9:5]. He-asws said: ‘It is the day of the Sacrifice up to the tenth day past from the month of Rabbi Al-Akhar’’.[40]
VERSES 6 – 11
وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ {6}
And if one of the Polytheists seeks asylum from you, grant him asylum until he hears the Speech of Allah, then make him reach his safety. That is because they are a people who don’t know [9:6]
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِنْدَ اللَّهِ وَعِنْدَ رَسُولِهِ إِلَّا الَّذِينَ عَاهَدْتُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ ۖ فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ {7}
How can there be for the Polytheists an agreement with Allah and His Rasool, except for those with whom you made an agreement in the Sacred Masjid? So as long as they are straight with you, be straight with them; surely Allah Loves the pious [9:7]
كَيْفَ وَإِنْ يَظْهَرُوا عَلَيْكُمْ لَا يَرْقُبُوا فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَاسِقُونَ {8}
How (can it be)! And if they were to prevail upon you, they would neither have any regard for you only nor for any guarantee. They are pleasing you with their mouths and their hearts are refusing, and most of them are mischief-makers [9:8]
اشْتَرَوْا بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا عَنْ سَبِيلِهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ {9}
They have taken a small price for the Signs of Allah, so they are hindering from His Way. It was evil, what they were doing [9:9]
لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً ۚ وَأُولَٰئِكَ هُمُ الْمُعْتَدُونَ {10}
They are not giving any regard for a Momin only nor any guarantee; and these, they are the aggressors [9:10]
فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ ۗ وَنُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ {11}
But if they were to repent and establish the Salat and give the Zakat, then they are your brethren in the Religion; and We Clarify the Signs for a people who know [9:11]
ابن شهر آشوب: عن (تفسير القشيري): أن رجلا قال لعلي بن أبي طالب (عليه السلام): فمن أراد منا أن يلقى رسول الله في بعض الأمر بعد انقضاء الأربعة، فليس له عهد؟ قال علي (عليه السلام): «بلى، إن الله تعالى قال: وَ إِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجارَكَ فَأَجِرْهُ الآية
Ibn Shehr Ashub, from Tafseer Al Qasheyri,
‘A man said to Ali-asws Bin Abu Talib-asws, ‘So the one from us who wants to meet Rasool Allah-saww with regards to some matter after the passing of the four (months), there would not be a treaty for him?’ Ali-asws said: ‘Yes (there would be). Allah-azwj the Exalted Says: And if one of the Polytheists seeks asylum from you, grant him asylum [9:6] – Verse’.[41]
VERSES 12 & 13
وَإِنْ نَكَثُوا أَيْمَانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ ۙ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ {12}
And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing, perhaps they would desist [9:12]
أَلَا تُقَاتِلُونَ قَوْمًا نَكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ وَهُمْ بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَاللَّهُ أَحَقُّ أَنْ تَخْشَوْهُ إِنْ كُنْتُمْ مُؤْمِنِينَ {13}
Will you not fight a people who broke their oaths and they are aiming to expel the Rasool, and they initiated (attacking) you first time? Are you fearing them? But Allah is more Rightful of being feared, if you were Momineen [9:13]
عبد الله بن جعفر الحميري، قال: حدثني محمد بن عبد الحميد و عبد الصمد بن محمد جميعا، عن حنان بن سدير، قال: سمعت أبا عبد الله (عليه السلام) يقول: «دخل علي أناس من أهل البصرة فسألوني عن طلحة و الزبير، فقلت لهم: كانا من أئمة الكفر، إن عليا (عليه السلام) يوم البصرة لما صف الخيل، قال لأصحابه: لا تعجلوا على القوم حتى أعذر فيما بيني و بين الله عز و جل و بينهم
Abdullah Bin Ja’far Al Humeyri, from Muhammad Bin Abdul Hameed, and Abdul Samad Bin Muhammad altogether, from Hanan Bin Sudeyr who said,
‘I heard Abu Abdullah-asws saying:’ Some people from the inhabitants of Al-Basra came over to me-asws. So they asked me-asws about Talha and Al-Zubeyr. So I-asws said to them: ‘They are from the imams of Kufr [9:12]. Surely, when Ali-asws arranged the cavalry in rows on the day of Al-Basra (Battle of Jamal), said to his-asws companions: ‘Do not be hasty against a people until excuses (are removed) between myself-asws and between Allah-azwj Mighty and Majestic, and between them’.
فقام إليهم، فقال: يا أهل البصرة، هل تجدون علي جورا في حكم؟ قالوا: لا. قال: فحيفا في قسم؟ قالوا: لا. قال: فرغبة في دنيا أخذتها لي و لأهل بيتي دونكم، فنقمتم علي فنكثتم بيعتي؟ قالوا: لا. قال: فأقمت فيكم الحدود، و عطلتها عن غيركم؟ قالوا: لا
He-asws stood up against them, and said: ‘O people of Al-Basra! Have you ever found Ali-asws to be tyrannous in his-asws judgement?’ They said, ‘No!’ He-asws said: ‘Any injustice in any department?’ They said, ‘No!’ He-asws said: ‘So was it the desire for the world which seized me-asws and my-asws family apart from you, that made you detest Ali-asws, and break your allegiances to me-asws?’ They said, ‘No!’ He-asws said: ‘So did I-asws establish the Limits (of the Shariah Law) among you and stopped if from others?’ They said, ‘No!’
قال: فما بال بيعتي تنكث، و بيعة غيري لا تنكث، إني ضربت الأمر أنفه و عينه، فلم أجد إلا الكفر أو السيف
He-asws said: ‘So what is the matter than you have broken your allegiances with me-asws, but you did not break allegiances to the others (Abu Bakr, Umar and Usman)? I-asws struck the matter on its nose and on its eyes and I-asws did not find except the Kufr or the sword’.
ثم ثنى إلى أصحابه ، فقال: إن الله تبارك و تعالى يقول في كتابه: وَ إِنْ نَكَثُوا أَيْمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَ طَعَنُوا فِي دِينِكُمْ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ
Then he-asws praised (Allah-azwj in front of) his-asws companions, so he-asws said: ‘Allah-azwj Blessed and High is Saying in His-azwj Book: And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing perhaps they would desist [9:12]’.
فقال أمير المؤمنين (عليه السلام): و الذي فلق الحبة و برأ النسمة و اصطفى محمدا (صلى الله عليه و آله) بالنبوة، إنهم لأصحاب هذه الآية، و ما قوتلوا مذ نزلت
Amir Al-Momineen-asws said: ‘By the One Who-azwj Split the seed and Formed the person, and Chose Muhammad-saww with the Prophet-hood, they (Talha and Zubair) are the ones referred to in these verses, and they (imams of Kufr) have not been fought since it was Revealed’.[42]
الشيخ المفيد في (أماليه)، قال: أخبرني أبو الحسن علي بن خالد المراغي، قال: حدثني أبو القاسم الحسن بن علي الكوفي، قال: حدثنا جعفر بن محمد بن مروان، قال: حدثنا أبي، قال: حدثنا إسحاق بن يزيد، قال: حدثنا سليمان بن قرم، عن أبي الجحاف، عن عمار الدهني، قال: حدثنا أبو عثمان مؤذن بني أفصى، قال: سمعت علي بن أبي طالب (عليه السلام) حين خرج طلحة و الزبير لقتاله يقول: «عذيري من طلحة و الزبير، بايعاني طائعين غير مكرهين، ثم نكثا بيعتي من غير حدث أحدثته». ثم تلا هذه الآية: وَ إِنْ نَكَثُوا أَيْمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَ طَعَنُوا فِي دِينِكُمْ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ
Al Sheykh Al Mufeed in his Amaali said, ‘Abu Al Hassan Ali Bin Khalid Al Maraghy informed me, from Abu Al Qasim Al Hassan Bin Ali Al Kufy, from Ja’far Bin Muhammad Bin Marwaan, from his father, from Is’haq Bin Yazeed, from Suleyman Bin Qaram, from Abu Al Jahaaf, from Amaar Al Dahny, from Abu Usmaan Muezzin of the Clan of Afsa who said,
‘I heard Ali-asws Bin Abu Talib-asws saying, when Talha and Al-Zubeyr came to fight against him-asws: ‘I-asws have excused myself-asws from Talha and Al-Zubeyr. They had pledged their allegiances to me-asws willingly, without use of force. Then they broke their allegiances to me-asws without any new event having transpired’. Then he-asws recited this Verse: And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing perhaps they would desist [9:12]’.[43]
عن الحسن البصري، قال: خطبنا علي بن أبي طالب (صلوات الله عليه) على هذا المنبر، و ذلك بعد ما فرغ من أمر طلحة و الزبير و عائشة، صعد المنبر فحمد الله و أثنى عليه، و صلى على رسول الله (صلى الله عليه و آله)، ثم قال: «أيها الناس، و الله ما قاتلت هؤلاء بالأمس إلا بآية تركتها في كتاب الله، إن الله يقول: وَ إِنْ نَكَثُوا أَيْمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَ طَعَنُوا فِي دِينِكُمْ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ أما و الله لقد عهد إلي رسول الله (صلى الله عليه و آله)، و قال لي: يا علي، لتقاتلن الفئة الباغية، و الفئة الناكثة، و الفئة المارقة
From Al Hassan Al Basry who said,
‘Ali-asws Bin Abu Talib-asws gave a sermon to us upon this very Pulpit, and that was after he-asws was free from the matter of Talha, and Al-Zubeyr, and Al-Ayesha. He-asws ascended the Pulpit, so he-asws Praised Allah-azwj and Extolled Him-azwj, and sent greeting upon Rasool Allah-saww, then said: ‘O you people! By Allah-azwj! I-asws did not fight against them yesterday except for their having left a Verse in the Book of Allah-azwj. Allah-azwj is Saying: And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing perhaps they would desist [9:12]. By Allah-azwj! Rasool Allah-saww had covenanted to me-asws and said to me-asws: ‘O Ali-asws! You-asws would be fighting against the rebellious group, and the group of the breakers of the allegiance, and the group of apostates’.[44]
عن عمار، عن أبي عبد الله (عليه السلام)، قال: «من طعن في دينكم هذا فقد كفر، قال الله: وَ طَعَنُوا فِي دِينِكُمْ- إلى قوله: يَنْتَهُونَ
From Amaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who taunts with regards to your Religion so he has blasphemed. Allah-azwj Says: and are taunting regarding your Religion [9:12] – up to His-azwj Words: perhaps they would desist [9:12]’.[45]
تأويله: ما ذكره علي بن ابراهيم في تفسيره قال: روي عن أمير المؤمنين عليه السلام أنه قال: ما قاتلت أهل الجمل وأهل صفين إلا بآية من كتاب الله وهي قوله عزوجل * (وإن نكثوا أيمانهم من بعد عهدهم وطعنوا في دينكم فقاتلوا أئمة الكفر إنهم لا أيمان لهم لعلهم ينتهون)
Its explanation is what has been mentioned by Al Bin Ibrahim in his Tafseer by saying,
‘It has been reported from Amir Al-Momineen-asws having said: ‘I-asws did not fight the people of the camel (battle of Al-Jamal) and the people of Siffeen (battle of Siffeen) except by a Verse from the Book of Allah-azwj, and it is the Words of Mighty and Majestic And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing perhaps they would desist [9:12]’.[46]
أَخْبَرَنَا الشَّيْخُ الْعَفِيفُ أَبُو الْبَقَاءِ إِبْرَاهِيمُ بْنُ الْحَسَنِ الْبَصْرِيُّ رَحِمَهُ اللَّهُ قِرَاءَةً عَلَيْهِ فِي صَفَرٍ سَنَةَ عَشْرٍ وَ خَمْسِمِائَةٍ بِمَشْهَدِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: حَدَّثَنِي الشَّيْخُ أَبُو طَالِبٍ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ عُتْبَةَ قَالَ: حَدَّثَنِي أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مَخْلَدٍ الْمَدَارِيُّ قَالَ: حَدَّثَنَا أَبُو الْمُفَضَّلِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْمُطَّلِبِ الشَّيْبَانِيُّ فِي شَعْبَانَ سَنَةَ سِتٍّ وَ ثَمَانِينَ وَ ثَلَاثِمِائَةٍ بِبَغْدَادَ فِي نَهَرِ الدَّجَاجِ فِي دَارِ الصَّيْدَاوِيِّ الْمُنْشِدِ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ مَعْقِلٍ الْعِجْلِيُّ القرماساني [الْقِرْمِيسِينِيُ] بِشَهْرَزُورَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي الصُّهْبَانِ الْبَاهِلِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ الْأَحْمَرِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ عِكْرِمَةَ مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ
It was informed to us by the Sheykh, the chaste, Abu Al Baqa’a Ibrahim Bin Al Hassan al Basry, reading upon it during Safar of the year five hundred and ten, at the location of our Master-asws Amir Al Momineen Ali Bn Abu Talib-asws, from Al Sheykh Abu Talib Muhammad Bin Al Husayn Bin Utba, from Abu Al Husayn Muhammad Bin Ahmad Bin Muhammad Bin Makhlad Al Madary, from Abu Al Mufazzal Muhammad Bin Abdullah Bin Muhammad Bin Al Muttalib Al Shaybani, during Shaban of the year three hundred and eighty six at Baghdad, at the river Dajjaj in the house of Al Saydawy Al Munshid, from Muhammad Bin Muhammad Bin Ma’qal Al Ijaly Al Qarmasany (Al Qirmaysiny) at Shahrazour, from Muhammad Bin Abu Al Suhban Al Bahily, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman Al Ahmar, from Aban Bin Taghlub, from Ikrama, a slave of Abdullah Bin Abbas, from Abdullah Bin Abbas,
عَقِمَ النِّسَاءُ أَنْ يَأْتِينَ بِمِثْلِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ مَا كَشَفَ النِّسَاءُ ذُيُولَهُنَّ عَنْ مِثْلِهِ لَا وَ اللَّهِ مَا رَأَيْتُ فَارِساً مُحْدِثاً يُوزَنُ بِهِ لَرَأَيْتُهُ يَوْماً وَ نَحْنُ مَعَهُ بِصِفِّينَ وَ عَلَى رَأْسِهِ عِمَامَةٌ سَوْدَاءُ وَ كَأَنَّ عَيْنَيْهِ سِرَاجَا سَلِيطٍ تَتَوَقَّدَانِ مِنْ تَحْتِهِمَا يَقِفُ عَلَى شِرْذِمَةٍ يَخْطُبُهُمْ حَتَّى انْتَهَى إِلَى نَفَرٍ أَنَا فِيهِمْ وَ طَلَعَتْ خَيْلٌ لِمُعَاوِيَةَ (لَعَنَهُ اللَّهُ) تُدْعَى بِالْكَتِيبَةِ الشَّهْبَاءِ عَشَرَةُ آلَافِ دَارِعٍ عَلَى عَشَرَةِ آلَافِ أَشْهَبَ فَاقْشَعَرَّ النَّاسُ لَهَا لَمَّا رَأَوْهَا وَ انْحَازَ بَعْضُهُمْ إِلَى بَعْضٍ
‘The women were futile from coming with (a child) the like of Amir Al Momineen Ali Bin Abu Talib-asws, they could not uncover their veil from the like of him-asws. No, by Allah-azwj! I did not see a horseman as modern riding with it. I saw him-asws one day, and we were with him-asws at Siffeen, and upon his-asws head was a black turban, and it was as if his-asws eyes were two lamps being ignited from beneath the two, pausing upon a platoon, addressing them until he-asws ended up to a number, me being among them, and the cavalry of Muawiya (may Allah-azwj Curse him) emerged, called Al Shaba’a battalion of ten thousand armed and ten thousand mixed. So the people were frightened to it due to what they saw and aligned with each other.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِيمَا النَّخْعُ وَ الْخَنْعُ أَهْلَ الْعِرَاقِ هَلْ هِيَ إِلَّا أَشْخَاصٌ مَائِلَةٌ فِيهَا قُلُوبٌ طَائِرَةٌ لَوْ مَسَّتْهَا سُيُوفُ أَهْلِ الْحَقِّ لَرَأَيْتُمُوهَا كَجَرَادٍ بِقِيعَةٍ سَفَّتْهُ الرِّيحُ فِي يَوْمٍ عَاصِفٍ أَلَا فَاسْتَشْعِرُوا الْخَشْيَةَ وَ تَجَلْبَبُوا السَّكِينَةَ وَ ادَّرِعُوا الصَّبْرَ وَ غُضُّوا الْأَصْوَاتَ وَ قَلِّقُوا الْأَسْيَافَ فِي الْأَغْمَادِ قَبْلَ السَّلَّةِ وَ انْظُرُوا الْخَزْرَ وَ اطْعُنُوا الشَّزْرَ وَ كَافِحُوا بِالظُّبَى
Amir Al-Momineen-asws said: ‘Regarding what is the flipping and the dispersion? People of Al Iraq! Is it except for the persons who are inclining wherein are flying hearts? If the swords of the people of the truth were to touch these (hearts), you would see them like locusts, on a spot struck by the wind during a stormy day. Indeed! Be aware of the fear of Allah-azwj, and bring about the tranquillity and arm yourselves with the patience and lower your voices, and shake the swords in the sheaths before the brandishing, and lookout at both the sides and stab your spears from both sides and fight with the mountain goats (cowardly fleeing enemies).
وَ صِلُوا السُّيُوفَ بِالْخُطَى وَ النِّبَالَ بِالرِّمَاحِ وَ عَاوِدُوا الْكَرَّ وَ اسْتَحْيُوا مِنَ الْفَرِّ فَإِنَّهُ عَارٌ فِي الْأَعْقَابِ وَ نَارٌ يَوْمَ الْحِسَابِ فَطِيبُوا عَنْ أَنْفُسِكُمْ نَفْساً وَ امْشُوا إِلَى الْمَوْتِ مَشْيَةً سُجُحاً فَإِنَّكُمْ بِعَيْنِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعَ أَخِي رَسُولِ اللَّهِ ص وَ عَلَيْكُمْ بِهَذَا السُّرَادِقِ الْأَدْلَمِ وَ الرِّوَاقِ الْمُظْلِمِ وَ اضْرِبُوا ثَبَجَهُ فَإِنَّ الشَّيْطَانَ رَاقِدٌ فِي كَسْرِهِ نَاقِشٌ حِضْنَيْهِ مُفْتَرِشٌ ذِرَاعَيْهِ قَدْ قَدَّمَ لِلْوَثْبَةِ يَداً وَ أَخَّرَ لِلنُّكُوصِ رِجْلًا
And strike your swords with the pace, and the darting of the spears, and repeat the striking, and be ashamed from fleeing for it would be a shame among the posterity, and (you would be in the) Fire on the Day of Reckoning. Therefore, make good your own selves and walk towards the death with an easy walk, for you all are in the Eyes of Allah-azwj Mighty and Majestic and with the brother of Rasool Allah-saww. And it is upon you with this pitched tent (of Muawiya) and the dark alleyway, and strike at its centre, for the Satan-la is lying down in in it corner, arguing in his-la lap, with wide open arms, having had extended his-la hand for the attacking and holding back the legs for the retreating.
فَصَمْداً صَمْداً حَتَّى يَنْجَلِيَ لَكُمْ عَمُودُ الْحَقِ وَ أَنْتُمُ الْأَعْلَوْنَ وَ اللَّهُ مَعَكُمْ وَ لَنْ يَتِرَكُمْ أَعْمالَكُمْ هَا أَنَا شَادٌّ فَشُدُّوا بِسْمِ اللَّهِ حم لَا يُنْصَرُونَ
Therefore, endue with an endurance until the pillars of the truth are clear upon you, So do not slacken and call to the peace while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]. Here I-asws am, fighting, and you should be fighting (as well) in the Name of Allah-azwj, and they will not be victorious’.
ثُمَّ حَمَلَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ وَ عَلَى ذُرِّيَّتِهِ الصَّلَاةُ وَ السَّلَامُ حَمْلَةً وَ تَبِعَتْهُ خُوَيْلَةٌ لَمْ تَبْلُغِ الْمِائَةَ فَارِسٍ فَأَجَالَهُمْ فِيهَا جَوَلَانَ الرَّحَى الْمُسَرَّحَةِ بِثِقَالِهَا فَارْتَفَعَتْ عَجَاجَةٌ مَنَعَتْنِي النَّظَرُ ثُمَّ انْجَلَتْ فَأَثْبَتُّ النَّظَرَ فَلَمْ نَرَ إِلَّا رَأْساً نَادِراً وَ يَداً طَائِحَةً فِيمَا كَانَ بِأَسْرَعَ مِنْ أَنْ وَلَّوْا مُدْبِرِينَ كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ فَرَّتْ مِنْ قَسْوَرَةٍ
Then Amir Al Momineen-asws, may the Salawat and the greetings be upon him-asws and his-asws offspring, attacked, and the cavalry followed him-asws, (their number) not reaching a hundred horsemen. So he-asws trapped them with an encircling of a millstone. They were disbanded by their heaviness. The raising of the dust prevented me from the sighting. Then it receded, so I focused the sight but we did not see except for a rare head and a fallen hand among what was very quick from their turning away departing: As if they were frightened donkeys [74:50] Fleeing from a lion [74:51].
فَإِذَا أَمِيرُ الْمُؤْمِنِينَ قَدْ أَقْبَلَ وَ سَيْفَهُ يَنْطُفُ وَ وَجْهُهُ كَشِقَّةِ الْقَمَرِ وَ هُوَ يَقُولُ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ
And there was Amir Al Momineen-asws having had returned, and his-asws sword was dripping (with blood) and his-asws face like the bright moon, and he-asws was saying then fight the imams of Kufr – surely their oaths (mean) nothing [9:12]’.[47]
قَالَ: حَدَّثَنَا عَلِيُّ بْنُ هَاشِمٍ عَنْ أَبِيهِ عَنْ بُكَيْرِ بْنِ عَبْدِ اللَّهِ الطَّوِيلِ وَ عَمَّارِ بْنِ أَبِي مُعَاوِيَةَ قَالا حَدَّثَنَا أَبُو عُثْمَانَ الْبَجَلِيُّ مُؤَذِّنُ بَنِي أَقْصَى قَالَ بُكَيْرٌ أَذَّنَ لَنَا أَرْبَعِينَ سَنَةً قَالَ: سَمِعْتُ عَلِيّاً يَقُولُ يَوْمَ الْجَمَلِ وَ إِنْ نَكَثُوا أَيْمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَ طَعَنُوا فِي دِينِكُمْ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ ثُمَّ حَلَفَ حِينَ قَرَأَهَا أَنَّهُ مَا قُوتِلَ أَهْلُهَا مُنْذُ نَزَلَتْ حَتَّى الْيَوْمِ
He said, ‘It was narrated to us by Ali Bin Hashim, from his father, from Bukeyr Bin Abdullah Al Taweel and Ammar Bin Abu Muawiya who both said, ‘It was narrated to us by Abu Usman Al Bajaly, Muezzin of the Clan of Aqsa who said, ‘Bukeyr who recited Azaan for us for forty years, said,
‘I heard Ali-asws saying on the day of the camel (the battle of Al-Basra): ‘And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing perhaps they would desist [9:12]. Then he-asws took oath when he-asws recited it: ‘It is so that the ones referred to in this Verse have not been fought since it was Revealed until today’’.
قَالَ بُكَيْرٌ فَسَأَلْتُ عَنْهَا أَبَا جَعْفَرٍ ع فَقَالَ صَدَقَ الشَّيْخُ هَكَذَا قَالَ عَلِيٌّ ع هَكَذَا كَانَ
Bukeyr said, ‘So I asked Abu Ja’far-asws about it, and he-asws said: ‘The Sheykh spoke the truth. Like this is what Ali-asws said. Like this is how it was’’.[48]
VERSES 14 & 15
قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ {14}
Fight them, Allah will Punish them by your hands and Humiliate them and Help you against them, and He would Heal the chests of a Momineen people [9:14]
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ اللَّهُ عَلَىٰ مَنْ يَشَاءُ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {15}
And he would Remove the rage of their hearts; and Allah Turns (Mercifully) to whoever He so Desires to, and Allah is Knowing, Wise [9:15]
عنه، عن ابن فضال، عن علي بن عقبة بن خالد، قال: دخلت أنا ومعلى بن خنيس علي ابي عبد الله عليه السلام فاذن لنا وليس هو في مجلسه فخرج علينا من جانب البيت من عند نسائه وليس عليه جلباب، فلما نظر الينا رحب فقال: مرحبا بكما وأهلا ثم جلس وقال: أنتم أولو الالباب في كتاب الله، قال الله تبارك وتعالى: ” انما يتذكر أولو الالباب ” فأبشروا فأنتم على أحدى الحسنيين من الله، أما أنكم إن بقيتم حتى تروا ما تمدون إليه رقابكم شفى الله صدوركم، وأذهب غيظ قلوبكم، وأدالكم على عدوكم، وهو قول الله تبارك وتعالى: ” ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم “، وإن مضيتم قبل ان تروا ذلك مضيتم على دين الله الذي رضيه لنبيه وبعثه عليه
From him, from Ibn Fazaal, from Ali Bin Uqba Bin Khalid who said,
‘I and Moala Bin Khunays Ali came up to Abu Abdullah-asws, for he-asws had permitted me, but he-asws was not in his gathering place. So he-asws came out to us from the side of the house, from his women’s quarters, and he-asws had no overcoat upon him-asws. So when he looked at us and said: ‘I-asws love to meet you all’. Then he-asws sat down, then said: ‘You (Shias) are the people of the understanding (Mentioned) in the Book of Allah-azwj : But rather, the ones with the understanding will mind [13:19]’.
فأبشروا فأنتم على أحدى الحسنيين من الله، أما أنكم إن بقيتم حتى تروا ما تمدون إليه رقابكم شفى الله صدوركم، وأذهب غيظ قلوبكم، وأدالكم على عدوكم، وهو قول الله تبارك وتعالى: ” ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم “، وإن مضيتم قبل ان تروا ذلك مضيتم على دين الله الذي رضيه لنبيه وبعثه عليه
So, receive glad tidings, for you all are upon one of the two Honours from Allah-azwj. But, if you were to remain (alive) until you see what your necks are extending for, Allah-azwj would Heal your hearts, and Remove the rage of your hearts, and Cause you to triumph over your enemies. And these are the Words of Allah-azwj Blessed and Exalted: and He would Heal the chests of a Momineen people [9:14] And he would Remove the rage of their hearts [9:15]. And if you were to die before you were to see that, you would have died upon the Religion of Allah-azwj which He-azwj is Pleased with for His-azwj Prophet-saww, and Sent it to him-saww’.[49]
VERSE 16
أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَلَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَلَا رَسُولِهِ وَلَا الْمُؤْمِنِينَ وَلِيجَةً ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ {16}
Are you reckoning that you would be left alone while Allah has not yet Known those of you who have struggled hard; and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen; and Allah is Aware of what you are doing [9:16]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَ لَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ وَ لَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَ لا رَسُولِهِ وَ لَا الْمُؤْمِنِينَ وَلِيجَةً يَعْنِي بِالْمُؤْمِنِينَ الْأَئِمَّةَ ( عليهم السلام ) لَمْ يَتَّخِذُوا الْوَلَائِجَ مِنْ دُونِهِمْ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Musna, from Abdullah Bin Ajlan,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Exalted: Are you reckoning that you would be left alone while Allah has not yet Known those of you who have struggled hard; and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen [9:16] – Meaning by ‘the Meaning’ is the Imams-asws. Do not be taking confidant the ones besides them-asws’.[50]
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ قَالَ حَدَّثَنِي سُفْيَانُ بْنُ مُحَمَّدٍ الضُّبَعِيُّ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ عَنِ الْوَلِيجَةِ وَ هُوَ قَوْلُ اللَّهِ تَعَالَى وَ لَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَ لا رَسُولِهِ وَ لَا الْمُؤْمِنِينَ وَلِيجَةً قُلْتُ فِي نَفْسِي لَا فِي الْكِتَابِ مَنْ تَرَى الْمُؤْمِنِينَ هَاهُنَا فَرَجَعَ الْجَوَابُ الْوَلِيجَةُ الَّذِي يُقَامُ دُونَ وَلِيِّ الْأَمْرِ وَ حَدَّثَتْكَ نَفْسُكَ عَنِ الْمُؤْمِنِينَ مَنْ هُمْ فِي هَذَا الْمَوْضِعِ فَهُمُ الْأَئِمَّةُ الَّذِينَ يُؤْمِنُونَ عَلَى اللَّهِ فَيُجِيزُ أَمَانَهُمْ
Ali Bin Muhammad and Muhammad Bin Abu Abdullah, from Is’haq Bin Muhammad Al Makhai’e who said, ‘Sufyan Bin Muhammad Al Zubayyi narrated to me saying,
‘I wrote to Abu Muhammad-asws (11th Imam-asws) asking him-asws about the confidant, and these are the Words of Allah-azwj the Exalted: and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen [9:16], and I said to myself, ‘It is not in the Book. Where can you see a Momin over here?’ So the answer came back: ‘The confidant – is the one who is in the place of a Guardian-asws. And I-asws narrate to you about the Momineen who are in this position, so they-asws are the Imams-asws who are believing in Allah-azwj, so He-azwj Authorises their-asws safety’.[51]
عن ابن أبان، قال: سمعت أبا عبد الله (عليه السلام) يقول: «يا معشر الأحداث، اتقوا الله و لا تأتوا الرؤساء، دعوهم حتى يصيروا أذنابا، لا تتخذوا الرجال ولائج من دون الله، إنا و الله خير لكم منهم». ثم ضرب بيده إلى صدره
From Ibn Abaan who said,
‘I heard Abu Abdullah-asws saying: ‘O group of juveniles! Fear Allah-azwj and do not go to the leaders. Leave them to become sinners. Do not take the men as confidants besides Allah-azwj. By Allah-azwj! I-asws am better for you all than them’. Then he-asws struck by his-asws hands upon his-asws chest’.[52]
أبو الصباح الكناني، قال: قال أبو جعفر (عليه السلام): «يا أبا الصباح، إياكم و الولائج، فإن كل وليجة دوننا فهي طاغوت
Abu Al Sabah Al Kanany who said,
‘Abu Ja’far-asws said: ‘O Abu Al-Sabah! Beware of the confidants! For every confidant besides us-asws is a tyrant’.[53]
قال: فأنشدكم، أتعلمون حيث نزلت (أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم ولم يتخذوا من دون الله ولا رسوله ولا المؤمنين وليجة)، قال الناس: يا رسول الله، خاصة في بعض المؤمنين أم عامة لجميعهم؟
(Suleym Bin Qays said), ‘He-asws (Amir Al-Momineen-asws) said: ‘With Allah-azwj as your Witness, do you know that when the Verse: Are you reckoning that you would be left alone while Allah has not yet Known those of you who have struggled hard; and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen [9:16] was Revealed, the people said, ‘O Rasool Allah-saww, are these regarding certain special Momineen or the generality of all of them?’
فأمر الله عز وجل أن يعلمهم ولاة أمرهم وأن يفسر لهم من الولاية ما فسر لهم من صلاتهم وزكاتهم وصومهم وحجهم. فنصبني للناس بغدير خم، ثم خطب وقال: (أيها الناس، إن الله أرسلني برسالة ضاق بها صدري وظننت أن الناس تكذبني فأوعدني لأبلغها أو ليعذبني)
Allah-azwj Mighty and Majestic Ordered him-saww to teach them about the ones in authority (Wali Al-Amr) among them, and explain for them about the Wilayah as he-saww had explained to them about their Salats, and their Zakat, and their Fasts, and their Hajj. He-saww nominated me-asws to the people at Ghadeer Khumm, then preached to them, and said: ‘O you people, Allah-azwj Sent me-saww with a Message which has constricted my-saww chest, and I-saww thought that the people would deny it. He-azwj Called upon me-saww to deliver it or else He-azwj would Punish me-saww’.
ثم أمر فنودي بالصلاة جامعة، ثم خطب فقال: (أيها الناس، أتعلمون أن الله عز وجل مولاي وأنا مولى المؤمنين وأنا أولى بهم من أنفسهم)؟ قالوا: بلى، يا رسول الله. قال: (قم، يا علي). فقمت، فقال: (من كنت مولاه فعلي هذا مولاه، اللهم وال من والاه وعاد من عاداه)
Then he-saww ordered the Call to congregational Salat, then preached. He-saww said: ‘O you people, do you know that Allah-azwj Mighty and Majestic is my-saww Master, and I-asws am the Master of the Momineen, and I-asws am foremost to them than their own selves?’ They said, ‘Yes, O Rasool Allah-saww’. He aww said: ‘Arise, O Ali-asws’. I-asws stood up. He-saww said: ‘The one whom I-saww am the Master of, this Ali-asws is his Master. O Allah-azwj, Befriend the one who befriends him-asws, and be Inimical to the one who is inimical to him-asws’.[54]
قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ لَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَ لا رَسُولِهِ وَ لَا الْمُؤْمِنِينَ وَلِيجَةً «يعني بالمؤمنين آل محمد (عليهم السلام)
He (Ali Bin Ibrahim) said, ‘And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen [9:16] – It means by the ‘Momineen’, the Progeny-asws of Muhammad-saww’’.[55]
العياشي: عن أبي العباس، عن أبي عبد الله (عليه السلام)، قال: «أتى رجل النبي (صلى الله عليه و آله) فقال: بايعني، يا رسول الله. قال: « على أن تقتل أباك؟
Al Ayyashi, from Abu Al Abbas,
‘From Abu Abdullah-asws having said: ‘A man came over to the Prophet-saww and he said, ‘Take my allegiance, O Rasool Allah-saww!’ He-saww said: ‘Upon (a stipulation) that you will kill your father?’
[قال: فقبض الرجل يده، ثم قال: بايعني، يا رسول الله. قال: «على أن تقتل أباك؟».] فقال الرجل: نعم، على أن أقتل أبي
He-asws said: ‘So the man grabbed his-saww hand, then said, ‘Take my allegiance, O Rasool Allah-saww!’ He-saww said: ‘Upon (a stipulation) that you will kill your father?’ So the man said, ‘Yes, upon (a stipulation) that I will kill my father’.
فقال رسول الله (صلى الله عليه و آله): الآن لم تتخذ من دون الله و لا رسوله و لا المؤمنين وليجة، إنا لا نأمرك أن تقتل والديك، و لكن نأمرك أن تكرمهما
Rasool Allah-saww said: ‘Now, do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen [9:16]. We-asws are not ordering you that you kill your parents, but we-asws are ordering that you honour them’’.[56]
VERSES 17 – 18
مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَىٰ أَنْفُسِهِمْ بِالْكُفْرِ ۚ أُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ {17}
It was not for the Polytheists that they should be visiting the Masjids of Allah while testifying upon themselves with the Kufr. These, their deeds would be Confiscated and they would be in the Fire eternally [9:17]
إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ ۖ فَعَسَىٰ أُولَٰئِكَ أَنْ يَكُونُوا مِنَ الْمُهْتَدِينَ {18}
But rather, he should visit the Masjids of Allah, the one who believes in Allah and the Last Day, and establishes the Salat and gives the Zakat and does not fear (anyone) except Allah. So perhaps they would become from the rightly Guided [9:18]
[ الفضل الطبرسي ] في تفسير أبي حمزة: ان العباس لما اسر يوم بدر أقبل عليه اناس من المهاجرين والأنصار فعيروه بالكفر وقطيعة الرحم، فقال: مالكم تذكرون مساوئنا وتكتمون محاسننا، قالوا: وهل لكم من محاسن، قال: نعم. والله لنعمر المسجد الحرام ونحجب الكعبة ونسقي الحاج ونفك العاني فأنزل الله تعالى: * (ما كان للمشركين أن يعمروا) * إلى آخر الآيات
Al Fazal Al Tabarsy in his Tafseer – Abu Hamza said,
‘When Al-Abbas (who was the liberated slave of clan of Hashim-asws), was made a captive on the day of Badr, some people from the Emigrants and the Helpers faced him, so they insulted him with the Kufr and the cutting off of the relationships. So he said, ‘What is the matter that you are mentioning our bad deeds but concealing our good deeds’. They said, ‘And is there a good deed for you?’ He said, ‘Yes. By Allah-azwj! We visited the Sacred Masjid (Performed Umrah), and we veiled the Kabah, and we quenched the Pilgrims, and we bore the expenses. So Allah-azwj the High Revealed It was not for the Polytheists – up to the end of the Verse’.[57]
VERSES 19 – 22
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ ۚ لَا يَسْتَوُونَ عِنْدَ اللَّهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {19}
Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? They are not equal in the Presence of Allah; and Allah does not Guide the unjust people [9:19]
الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ ۚ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ {20}
Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20]
يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ {21}
Their Lord Gives them Glad Tidings of Mercy from Him and Pleasure, and Gardens for them wherein is everlasting Bliss [9:21]
خَالِدِينَ فِيهَا أَبَدًا ۚ إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ {22}
Abiding therein for ever; surely Allah, in His Presence is a Mighty Recompense [9:22]
These Verses were Revealed regarding Ali-asws
و عنه، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: «نزلت هذه الآية في علي بن أبي طالب (عليه السلام) كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
And from him (Ali Bin Ibrahim) who said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws having said: ‘This Verse was Revealed regarding Ali-asws Bin Abu Talib-asws: like the one who believes in Allah and the Last Day and fights in the Way of Allah? They are not equal in the Presence of Allah; and Allah does not Guide the unjust people [9:19].
ثم وصف علي بن أبي طالب (عليه السلام)، الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ
Then He-azwj Described Ali-asws Bin Abu Talib-asws: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20].
ثم وصف ما لعلي (عليه السلام) عنده، فقال: يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ
Then He-azwj Described what is for Ali-asws in His-azwj Presence: Their Lord Gives them Glad Tidings of Mercy from Him and Pleasure, and Gardens for them wherein is everlasting Bliss [9:21]’.[58]
The merit of Ali-asws over the people
فرات في تفسيره والحسكاني في شواهد التنزيل: حدثني جعفر بن محمد بن هشام، عن عبادة بن زياد، عن أبي معمر سعيد بن خثيم، عن محمد بن خالد الضبي وعبد الله بن شريك العامري، عن سليم بن قيس عن الحسن بن على عليه السلام: إنه حمد الله تعالى وأثنى عليه وقال: (السابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان)، فكما أن للسابقين فضلهم على من بعدهم كذلك لأبي علي بن أبي طالب عليه السلام فضيلته على السابقين بسبقه السابقين
Furaat in his Commentary (Tafseer), and Al-Haskaany in Shawaahid Al-Tanzeel, said, ‘Narrated to me Ja’far Bin Muhammad Bin Hashaam, from Abaadat Bin Ziyad, from Abu Ma’mar Saeed Bin Khaseem, from Muhammad Bin Khalid Al-Zaby, and Abdullah Bin Shareek Al-Aamiry, from Sulaym Bin Qays, who has narrated the following:
Al-Hassan-asws Bin Ali-asws Praised Allah-azwj and Extolled Him-azwj, and said: And (as for) the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness [9:100]. So if the former ones have a merit over those who came after them, similarly for Ali-asws Bin Abu Talib-asws there is a merit over the former ones for being before the former ones.
وقال: (أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد في سبيل الله) واستجاب لرسول الله صلى الله عليه وآله وواساه بنفسه. ثم عمه حمزة سيد الشهداء وقد كان قتل معه كثير، فكان حمزة سيدهم بقرابته من رسول الله صلى الله عليه وآله
And said: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? [9:19], and He-azwj Answered for Rasool Allah-saww and made him-asws (Ali-asws) to be equal his-saww self. Then his-saww uncle Hamza-as, Chief of the martyrs, and he-as had killed a lot (of Polytheists) alongside him-saww, and Hamza-as was their chief due to his-as nearness from Rasool Allah-saww’.[59]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عليهما السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ
Abu Ali Al-Ashary, from Muhammad Bin Abdul Jabbar, from Safwaan Bin yahya, from Ibn Muskan, from Abu Baseer, who has said:
‘From one of the two (5th or 6th Imam-asws) regarding the Words of Allah-azwj Mighty and Majestic: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day? [9:19].
نَزَلَتْ فِي حَمْزَةَ وَ عَلِيٍّ وَ جَعْفَرٍ وَ الْعَبَّاسِ وَ شَيْبَةَ إِنَّهُمْ فَخَرُوا بِالسِّقَايَةِ وَ الْحِجَابَةِ فَأَنْزَلَ اللَّهُ جَلَّ وَ عَزَّ أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ كَانَ عَلِيٌّ وَ حَمْزَةُ وَ جَعْفَرٌ صَلَوَاتُ اللَّهِ عَلَيْهِمُ الَّذِينَ آمَنُوا بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جَاهَدُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ
(He-asws said): ‘It was Revealed regarding Hamza-as, and Ali-asws, and Ja’far-as, and Al-Abbas-as, and Shaeba. They prided themselves for quenching (the thirst) of the Pilgrims. So Allah-azwj Majestic and Mighty Revealed: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day? [9:19], and it was Ali-asws, and Hamza-as, and Ja’far-as, may greetings be upon them-as, the ones who-as believed in Allah-azwj and the Last Day, and they-as fought in the Way of Allah-azwj, and (others) are not equal to them-as in the Presence of Allah-azwj’.[60]
Argument for the superiority of Ali-asws
الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا الحسن بن علي بن زكريا العاصمي، قال: حدثنا أحمد بن عبيد الله الغداني، قال: حدثنا الربيع بن سيار، قال: حدثنا الأعمش، عن سالم بن أبي الجعد، يرفعه إلى أبي ذر (رضي الله عنه): أن عليا (عليه السلام) و عثمان و طلحة و الزبير و عبد الرحمن بن عوف و سعد بن أبي وقاص أمرهم عمر بن الخطاب أن يدخلوا بيتا، و يغلقوا عليهم بابه، و يتشاوروا في أمرهم، و أجلهم ثلاثة أيام، فإن توافق خمسة على قول واحد و أبي رجل منهم قتل ذلك الرجل، و إن توافق أربعة و أبي اثنان قتل الاثنان
Al Sheykh, in his (book) Majaalis said, ‘A group informed us, from Abu Al Mufazzal, from Al Hassan Bin Ali Bin Zakariyya Al Aasimy, from Ahmad Bin Ubeydullah Al Ghadany, from Al Rabi’e Bin Sayaar, from Al Amsh, from salim Bin Abu Al Ja’ad, raising it to
Abu Dharr-ra having said: ‘Ali-asws, and Usman, and Talha, and Al-Zubeyr, and Abdul Rahman Bin Awf, and Sa’ad Bin Abu Waqqas, were ordered by Umar Bin Al-Khattab to enter a house, and the door was locked from outside on them, and that they should hold consultations, and their term was set a three days. So, if there was a consensus of five upon one word, and one man were to oppose from them, then that man should be killed. And if four were to form a consensus and two were to refuse, so the two should be killed.
فلما توافقوا جميعا على رأي واحد، قال لهم علي بن أبي طالب (عليه السلام): «إني أحب أن تسمعوا مني ما أقول لكم، فإن يكن حقا فاقبلوه، و إن يكن باطلا فأنكروه». قالوا: قل، و ذكر مناقبه لهم و هم يوافقونه على ثبوتها له دونهم. و قال لهم في ذلك: «فهل فيكم أحد نزلت فيه هذه الآية: أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ غيري؟» قالوا: لا
When there was a consensus of all upon one view, Ali-asws Bin Abu Talib-asws said to them: ‘I-asws would love it if you could listen to what I-asws am saying to you. So if it is true, then accept it, and if it is false, then reject it’. They said, ‘Speak!’ And he-asws mentioned his-asws own merits to them, and they were in agreement upon its authenticity, besides them all. And he-asws said to them during that: ‘Is there anyone among you for whom this Verse was Revealed: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day? [9:19], apart from myself-asws?’ They said, ‘No!’[61]
The highest merit of Ali-asws
العياشي: عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «إن أمير المؤمنين (صلوات الله عليه) قيل له: يا أمير المؤمنين، أخبرنا بأفضل مناقبك؟ قال: «نعم، كنت أنا و عباس و عثمان بن أبي شيبة في المسجد الحرام، قال عثمان بن أبي شيبة: أعطاني رسول الله (صلى الله عليه و آله) الخزانة، يعني مفاتيح الكعبة. و قال العباس: أعطاني رسول الله (صلى الله عليه و آله) السقاية، و هي زمزم، و لم يعطك شيئا، يا علي
Al Ayyashi, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was said to Amir Al-Momineen-asws, ‘O Amir Al-Momineen-asws! Will you-asws inform us of the highest of your-asws merit?’ He-asws said: ‘Yes. I-asws, and Abbas, and Usman Bin Abu Sheyba were in the Sacred Masjid. Usman Bin Abu Shayba said, ‘Rasool Allah-saww gave me the treasure, meaning the keys of the Kaaba’. And Al Abbas said, ‘Rasool Allah-saww gave me the watering-place, and it is Zamzam, and did not give you-asws anything, O Ali-asws’.
قال: فأنزل الله: أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ
He-asws said: ‘So Allah-azwj Revealed: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? [9:19]’.[62]
The priding by others, and the superiority of Ali-asws over them
عن علي بن إبراهيم، قال: حدثني أبي، عن صفوان، عن ابن مسكان، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: «نزلت في علي (عليه السلام) و حمزة و العباس و شيبة، قال العباس: أنا أفضل، لأن سقاية الحاج بيدي. و قال شيبة: أنا أفضل، لأن حجابة البيت بيدي. و قال حمزة: أنا أفضل، لأن عمارة المسجد الحرام بيدي
Ali Bin Ibrahim said, ‘My father narrated to me, from Safwan, from Ibn Muskan, from Baseer,
‘From Abu Ja’far-asws having said: ‘It was Revealed regarding Ali-asws, and Hamza-as, and Al-Abbas and Sheyba. Abbas said, ‘I am most superior because the pilgrims get quenched by my hands’. And Sheyba said, ‘I am most superior because the curtaining of the House (Kabah) is in my hands. And Hamza-as said, ‘I-as am the most superior because the building of the Sacred Masjid is in my-as hands’.
و قال علي (عليه السلام): أنا أفضل، لأني آمنت قبلكم، ثم هاجرت و جاهدت. فرضوا برسول الله (صلى الله عليه و آله) [حكما]، فأنزل الله تعالى: أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ إلى قوله تعالى: إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ
And Ali-asws said: ‘I-asws am the most superior because I-asws believed before you all, then I-asws emigrated and fought, and I-asws was pleased with Rasool Allah-azwj, so Allah-azwj the Exalted Revealed: ‘Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? They are not equal in the Presence of Allah [9:19] – up to His-azwj Words: surely Allah, in His Presence is a Mighty Recompense [9:22]’’.[63]
Al Tabarsy said, ‘Al Hakam Abu Al Qasim Al Haskani reported, from Ibn Bureyda, from his father who said,
الطبرسي، قال: روى الحاكم أبو القاسم الحسكاني، بإسناده عن ابن بريدة، عن أبيه، قال: بينا شيبة و العباس يتفاخران، إذ مر بهما علي بن أبي طالب (عليه السلام)، فقال: «بماذا تتفاخران؟» فقال العباس: لقد أوتيت من الفضل ما لم يؤت أحد، سقاية الحاج. و قال شيبة: أوتيت عمارة المسجد الحرام
‘While Sheyba and Al-Abbas were priding over each other, Ali-asws Bin Abu Talib-asws passed by and he-asws said: ‘With what are you two priding?’ Al-Abbas said, ‘I have been given from the merit what no one has been given, quenching the pilgrims’. And Sheyba said, ‘I am given the building (works) of the Sacred Masjid’.
و قال علي (عليه السلام): «و أنا أقول لكما: لقد أوتيت على صغري ما لم تؤتيا» فقالا: و ما أوتيت، يا علي؟ قال: «ضربت خراطيمكما بالسيف حتى آمنتما بالله و رسوله
And Ali-asws said: ‘And I-asws am saying to you both: ‘I-asws have been Given upon my smallness of age what you two have not been given’. They said, ‘And what are you-asws given, O Ali-asws?’ He-asws said: ‘Striking your noses with the sword until you both believe in Allah-azwj and His-azwj Rasool-saww’.
فقام العباس مغضبا يجر ذيله حتى دخل على رسول الله (صلى الله عليه و آله)، و قال: أما ترى إلى ما استقبلني به علي؟ فقال: «ادعوا لي عليا». فدعي له فقال: «ما حملك على ما استقبلت به عمك؟
Al-Abbas stood up angrily dragging his back clothes until he came over to Rasool Allah-saww and said, ‘But, do you-saww see to what I have to face with Ali-asws?’ He-saww said: ‘Call Ali-asws to me-saww’. So he called for him-asws. He-saww said: ‘What carried you-asws upon what you faced your-asws uncle with?’
فقال: «يا رسول الله، صدمته بالحق، فإن شاء فليغضب، و إن شاء فليرض»، فنزل جبرئيل (عليه السلام)، و قال: يا محمد، إن ربك يقرأ عليك السلام، و يقول: اتل عليهم: أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ إلى قوله: إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ. فقال العباس: إنا قد رضينا – ثلاث مرات
He-asws said: ‘O Rasool Allah-saww! I-asws offended him with the Truth, so if he so desires to, then let him be angry, and if he so desires to, then let him be pleased’. Jibraeel-as descended and said: ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greetings to you-saww and is Saying: “Notify upon them: ‘Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day [9:19] – up to His-azwj Words: surely Allah, in His Presence is a Mighty Recompense [9:22]’ So Al Abbas said, ‘We have agreed’ – three times’.[64]
And from the way of the adversaries, is what is reported by Al Sa’alby in his Tafseer. He said, ‘Al Hassan and al Sha’by and Muhammad Bin Ka’ab and Qurtuby said,
و من طريق المخالفين: ما رواه الثعلبي في (تفسيره)، قال: قال الحسن و الشعبي و محمد بن كعب القرظي: نزلت هذه الآية في علي بن أبي طالب (عليه السلام) و العباس بن عبد المطلب و طلحة بن شيبة، و ذلك أنهم افتخروا، فقال طلحة: أنا صاحب البيت بيدي مفاتحه، و لو أشاء بت في المسجد. و قال العباس: أنا صاحب السقاية و القائم عليها
‘This Verse (9:19) was Revealed regarding Ali-asws Bin Abu Talib-asws, and Al-Abbas son of Abdul Muttalib-as, and Talha Bin Sheyba, and that is because they were priding. So Talha said, ‘I am owner of the House (Kabah) as its keys are with me, and if I so desire to, I can spend the night in the Masjid’. And Al Abbas said, ‘I am the owner of the fountain (to quench the pilgrims), and the custodian over it’.
و قال علي (عليه السلام): «لا أدري ما تقولان، صليت ستة أشهر قبل الناس، و أنا صاحب الجهاد» فأنزل الله تعالى: أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
And Ali-asws said: ‘I-asws don’t know what you two are saying. I-asws prayed Salat six months before the people did, and I-asws am the master of the Jihad’. So Allah-azwj the Exalted Revealed: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? They are not equal in the Presence of Allah; and Allah does not Guide the unjust people [9:19]’’.[65]
قَالَ حَدَّثَنَا فُرَاتٌ مُعَنْعَناً عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: دَخَلَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع فِي مسجد [الْمَسْجِدِ] الْحَرَامِ فَإِذَا بِشَيْبَةَ بْنِ عَبْدِ الدَّارِ وَ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ يَتَفَاخَرَانِ وَ الْعَبَّاسُ يَقُولُ نَحْنُ أَخْيَرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ [ص] فِي أَيْدِينَا عِمَارَةُ الْمَسْجِدِ الْحَرَامِ وَ سِقَايَةُ الْحَاجِّ وَ شَيْبَةُ يَقُولُ نَحْنُ أَخْيَرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ [ص] فِي أَيْدِينَا مَفَاتِيحُ الْكَعْبَةِ نَفْتَحُهَا إِذَا شِئْنَا وَ نُغْلِقُهَا إِذَا شِئْنَا
He said, ‘It was narrated to us by Furat, from Al Haris Al Awr who said,
‘Amir Al-Momineen-asws entered into the Sacred Masjid, and there were Sheyba Bin Ab Al Dar, and Al-Abbas son of Abdul Muttalib-as priding over each other, and Al Abbas was saying, ‘We are the best of the people after Rasool Allah-saww. In our hands are the building (words) of the Sacred Masjid and the fountain for the pilgrims’. And Sheyba was saying, ‘We are the best of the people after Rasool Allah-saww. In our hands are the keys of the Kabah. We can open it whenever we so desire to and we can lock it whenever we so desire to’.
فَقَالَ لَهُمَا عَلِيٌّ [ع] أَ لَا أَدُلُّكُمَا [عَلَى] مَنْ هُوَ خَيْرٌ مِنْكُمَا قَالا وَ مَنْ هُوَ قَالَ الَّذِي ضَرَبَ رَءُوسَكُمَا بِالسَّيْفِ حَتَّى أَدْخَلَكُمَا فِي الْإِسْلَامِ قَهْراً
Ali-asws said to them: ‘Shall I-asws point you both towards the one who is better than you?’ They said, ‘And who is he?’ He-asws said: ‘The one who struck your heads with the sword until he-asws entered both of you into Al-Islam by force’.
فَقَامَ الْعَبَّاسُ مُغْضَباً حَتَّى أَتَى رَسُولَ اللَّهِ ص [فَقَالَ يَا رَسُولَ اللَّهِ ص] فَأَخْبَرَهُ بِالْخَبَرِ فَاغْتَمَّ مِنْ ذَلِكَ النَّبِيُّ [ص] فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ فَقَالَ السَّلَامُ عَلَيْكَ يَا مُحَمَّدُ فَقَالَ وَ عَلَيْكَ السَّلَامُ يَا جَبْرَئِيلُ
Al-Abbas stood up angrily until he came over to Rasool Allah-saww and he said, ‘O Rasool Allah-saww!’, and he informed him-saww with the news. So the Prophet-saww was gloomy from that, and Jibraeel-as descended unto him-saww and said: ‘The greetings be upon you-saww, O Muhammad-saww!’ He-saww said: ‘And the greetings be upon you-as, O Jibraeel-as!’
فَقَالَ قُلْ يَا مُحَمَّدُ أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ [وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ] إِلَى آخِرِ [الْآيَةِ] قَالَ قُمْ يَا عَمِّ اخْرُجْ فَهَذَا [رَسُولُ] الرَّحْمَنِ يُخَاصِمُكَ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He-as said: ‘Say, O Muhammad-saww: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid [9:19] – up to the end of the Verse. He-saww said: ‘Arise O uncle and get out, for this is Jibraeel-as, a messenger-as of the Beneficent disputing against you regarding Ali-asws Bin Abu Talib-asws’’.[66]
VERSES 23 & 24
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ ۚ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ {23}
O you who believe! Do not take your fathers and your brothers as friends if they love the Kufr over the Eman, and the ones from you who befriend them, so these, they are the unjust ones [9:23]
قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ {24}
Say: ‘If it was your fathers, and your sons, and your brethren, and your wives, and your clan, and your acquired wealth, and the slowdown in trade you fear, and the dwellings you are pleased with are more beloved to you than Allah and His Rasool and the Jihad in the Way of Allah, then wait until Allah Comes with his Command; and Allah does not Guide the mischief making people’ [9:24]
العياشي: عن جابر، عن أبي جعفر (عليه السلام)، قال: سألته عن هذه الآية، في قول الله: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا آباءَكُمْ وَ إِخْوانَكُمْ أَوْلِياءَ إلى قوله: الْفاسِقِينَ
Al Ayashi, from Jabir,
(It has been narrated) from Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about this verse regarding the Words of Allah-azwj: O you who believe! Do not take your fathers and your brothers as friends [9:23] – up to His-azwj Words: the mischief making people’ [9:24].
«فأما لا تَتَّخِذُوا آباءَكُمْ وَ إِخْوانَكُمْ أَوْلِياءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمانِ فإن الكفر في الباطن في هذه الآية ولاية الأول و الثاني، و هو كفر
(He-asws said): ‘So as for His-azwj Words: O you who believe! Do not take your fathers and your brothers as friends if they love the Kufr over the Eman [9:23] – The Kufr in the esoteric of this Verse is the Wilayah of the first one (Abu Bakr) and the second one (Umar), and it is Kufr (كفر)’.
و قوله: عَلَى الْإِيمانِ فالإيمان ولاية علي بن أبي طالب (عليه السلام)، قال: وَ مَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولئِكَ هُمُ الظَّالِمُونَ
And His-azwj Words: over the Eman [9:23] – The Eman is Wilayah of Ali-asws Bin Abu Talib-asws. He-azwj Said: and the ones from you who befriend them, so these, they are the unjust ones [9:23]’.[67]
[ ابن شهرآشوب ] أبو حمزة عن أبي جعفر (عليه السلام) في قوله تعالى: * (يأيها الذين ءامنوا – لا تتخذوا ءابآءكم وإخونكم أولياء إن استحبوا الكفر على الإيمن) * قال: فإن الإيمان ولاية علي بن أبي طالب
Ibn Shehr Ashub – Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Exalted: O you who believe! Do not take your fathers and your brothers as friends if they love the Kufr over the Eman [9:23]. The Imam-asws said : ‘The Eman – it is the Wilayah of Ali-asws Bin Abu Talib-asws’.[68]
في اعتقادات الإماميّة للصدوق رحمه اللّه و لما نزلت هذه الآية: «وَ اتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً» قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ ظَلَمَ عَلِيّاً مَقْعَدِي هَذَا بَعْدَ وَفَاتِي فَكَأَنَّمَا جَحَدَ نُبُوَّتِي وَ نُبُوَّةَ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ قَبْلِي، وَ مَنْ تَوَلَّى ظَالِماً فَهُوَ ظَالِمٌ، قَالَ اللَّهُ تَعَالَى: «يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا آباءَكُمْ وَ إِخْوانَكُمْ أَوْلِياءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمانِ وَ مَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولئِكَ هُمُ الظَّالِمُونَ
In (the book) Itiqadaat Al Imamiyya of Al Sadouq –
‘And when this Verse was Revealed: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular; and know that Allah is Severe of the Punishment [8:25], the Prophet-saww said: ‘The one who oppresses Ali-asws of this seat of mine-saww after my-saww passing away, so it is as if he has rejected my-saww Prophet-hood and the Prophet-hood of the Prophets-as before me-saww, and the one who befriends an unjust one, so he is an unjust one. Allah-azwj the Exalted Said: O you who believe! Do not take your fathers and your brothers as friends if they love the Kufr over the Eman, and the ones from you who befriend them, so these, they are the unjust ones [9:23]’.[69]
VERSE 25
لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ {25}
Allah has Helped you in many places, and the day of (battle of) Hunayn when your great numbers fascinated you but they did not avail you of anything, and the earth was straitened upon you despite its vastness, then you turned back retreating [9:25]
علي بن إبراهيم، قال: حدثني محمد بن عمرو، قال: كان المتوكل قد اعتل علة شديدة، فنذر إن عافاه الله أن يتصدق بدنانير كثيرة- أو قال: بدراهم كثيرة- فعوفي فجمع العلماء فسألهم عن ذلك، فاختلفوا عليه، فقال أحدهم: عشرة آلاف، و قال بعضهم: مائة ألف
Ali Bin Ibrahim said, ‘Muhammad Bin Amro narrated to me that,
‘Al-Mutawakkil became sick with a severe illness, so he vowed that if Allah-azwj were to Cure him, he would give in charity a lot of Dinars, or he said, ‘a lot of Dirhams’. So he became healthy, and he gathered the scholars to ask them about that (How much constitutes ‘a lot’). They differed among themselves. One of them said, ‘Ten thousand’, and one of them said, ‘A hundred thousand’.
فلما اختلفوا، قال له عبادة: ابعث إلى ابن عمك علي بن محمد بن علي الرضا (عليه السلام) فاسأله عن ذلك، فبعث إليه فسأله، فقال (عليه السلام): «الكثير ثمانون». فقالوا: رد إليه الرسول: فقل من أين قلت ذلك، فقال: «من قوله تعالى: لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ فكانت المواطن ثمانين موطنا
When they differed, a slave said to him, ‘Send (the question) to your cousin Ali Bin Muhammad bin Ali Al-Reza-asws and ask him-asws about that’. So he sent a message to him-asws to ask him-asws. He-asws said: ‘A lot – equates to eighty’. So they (Scholars) said, ‘Return the messenger back to him-asws to say, ‘From where do you-asws say this?’ He-asws replied: ‘From the Words of the Exalted: Allah has Helped you in many places [9:25]. The places were eighty places’.[70]
العياشي: عن عجلان، عن أبي عبد الله (عليه السلام) في قول الله تعالى: وَ يَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ إلى ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ، فقال: «أبو فلان
Al Ayyashi, from Ajlaan,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Exalted: and the day of (battle of) Hunayn when your great numbers fascinated you [9:25] – up to then you turned back retreating [9:25]. So he-asws said: ‘Abu so and so (Abu Bakr)’.[71]
VERSE 26
ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا ۚ وَذَٰلِكَ جَزَاءُ الْكَافِرِينَ {26}
Then Allah Sent down His Tranquillity upon His Rasool and upon the Momineen, and Sent down armies you did not see, and Punished those who committed Kufr, and that is a Recompense of the Kafirs [9:26]
عن الحسن بن علي بن فضال، قال: قال أبو الحسن علي الرضا (عليه السلام) للحسن بن أحمد: «أي شيء السكينة عندكم؟» قال: لا أدري- جعلت فداك- أي شيء هو؟ فقال: «ريح من الله تخرج طيبة، لها صورة كصورة وجه الإنسان، فتكون مع الأنبياء، و هي التي نزلت على إبراهيم خليل الرحمن حيث بنى الكعبة، فجعلت تأخذ كذا و كذا، فبنى الأساس عليها
From Al Hassan Bin Ali Bin Fazaal who said,
‘Abu Al-Hassan Ali Al-Reza-asws said to Al-Hassan Bin Ahmad: ‘Which thing is (considered as) the Tranquillity [9:26] among you all?’ He said, ‘I do not know – may I be sacrificed for you-asws – which thing is it?’ So he-asws said: ‘A wind from Allah-azwj which comes out well. It has an image like the image of a face of a human being. So it came to be with the Prophets-as, and it is that which descended upon Ibrahim-as, Friend of the Beneficent when he-as built the Kabah. So, it went on to grab such and such, so he-as built the foundation upon it’.[72]
و عنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن ابن محبوب، عن العلاء، عن محمد بن مسلم، عن أبي عبد الله (عليه السلام)، قال: «السكينة: الإيمان
And from him (Yaqoub Al Kulayni), from a bumber of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Tranquillity [9:26] (means) the Eman’.[73]
علي بن إبراهيم: قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ وَ أَنْزَلَ جُنُوداً لَمْ تَرَوْها وَ عَذَّبَ الَّذِينَ كَفَرُوا و هو القتل. وَ ذلِكَ جَزاءُ الْكافِرِينَ. قال: و قال رجل من بني نصر بن معاوية، يقال له: شجرة بن ربيعة للمؤمنين و هو أسير في أيديهم: أين الخيل البلق و الرجال عليهم الثياب البيض؟ فإنما كان قتلنا بأيديهم، و ما كنا نراكم فيهم إلا كهيئة الشامة؟ قالوا: تلك الملائكة
Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: Then Allah Sent down His Tranquillity upon His Rasool and upon the Momineen, and Sent down armies you did not see, and Punished those who committed Kufr, and that is a Recompense of the Kafirs [9:26]. And a man from the Clan of Nasr Bin Muawiya said, when it was said to him, ‘The Shajarat Bin Rabi’e is a captive in the hands of the Momineen’, said: ‘Where is the Balkan cavalry and the men clad in white? For we were being killed by their hands, and we did not see them among them except as moles?’ They said, ‘Those were the Angels’.[74]
محمد بن يعقوب: عن حميد بن زياد، عن عبيد الله بن أحمد الدهقان، عن علي بن الحسن الطاطري، عن محمد بن زياد بياع السابري، عن أبان، عن عجلان أبي صالح، قال: سمعت أبا عبد الله (عليه السلام) يقول: «قتل علي بن أبي طالب (عليه السلام) بيده يوم حنين أربعين
Muhammad Bin Yaqoub, from Hameed Bin Ziyad, from Ubeydullah Bin Ahmad Al Dahqan, from Ali Bin Al Hassan Al Tatary, from Muhammad Bin Ziyad a slave of Al Sabiry, from Abaan, from Ajlan Abu Salih who said,
‘I heard Abu Abdullah-asws saying: ‘Ali-asws Bin Abu Talib killed forty by his-asws own hands on the day of Hunayn’.[75]
VERSES 27 – 29
ثُمَّ يَتُوبُ اللَّهُ مِنْ بَعْدِ ذَٰلِكَ عَلَىٰ مَنْ يَشَاءُ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ {27}
Then Allah will Turn (Mercifully) from after that to whom He so Desires to, and Allah is Forgiving, Merciful [9:27]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِنْ فَضْلِهِ إِنْ شَاءَ ۚ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ {28}
O you who believe! But rather, the Polytheists are unclean, therefore they should not go near the Sacred Masjid after this year of theirs; and if you fear poverty then soon Allah will Enrich you from His Grace if He so Desires to; surely Allah is Knowing, Wise [9:28]
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ {29}
Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29]
عن جابر، قال: قال رسول الله (صلى الله عليه و آله): «لئن بقيت لأخرجن المشركين من جزيرة العرب
From Jabir who said,
‘Rasool Allah-saww said: ‘If I-saww were to remain, I-saww would expel the Polytheists from the Arabian peninsula’’.[76]
(دعائم الإسلام): عن علي (عليه السلام)، أنه قال: «لتمنعن مساجدكم يهودكم و نصاراكم و صبيانكم و مجانينكم أو ليمسخنكم الله قردة و خنازير ركعا و سجدا، و قد قال الله عز و جل: إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلا يَقْرَبُوا الْمَسْجِدَ الْحَرامَ
(From the book) Da’im Al Islam,
‘From Ali-asws having said: ‘Preclude your Masjid from your Jews, and your Christians, and your children, and your insane ones, or Allah-azwj would Metamorphose you all as monkeys, and pigs performing Rukus and Sajdas, and Allah-azwj Mighty and Majestic has Said: But rather, the Polytheists are unclean, therefore they should not go near the Sacred Masjid [9:28]’’.[77]
و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن أبي يحيى الواسطي، عن بعض أصحابنا، قال: سئل أبو عبد الله (عليه السلام) عن المجوس، أ كان لهم نبي؟ فقال: «نعم، أما بلغك كتاب رسول الله (صلى الله عليه و آله) إلى أهل مكة: أن أسلموا و إلا نابذتكم بحرب، فكتبوا إلى رسول الله (صلى الله عليه و آله): أن خذ منا الجزية و دعنا على عبادة الأوثان
And from him (Yaqoub Al Kulayni), from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from one of our companions who said,
‘I asked Abu Abdullah-asws about the Magians, was there a Prophet-as for them?’ So he-asws said: ‘Yes! Has it not reached you, the letter of Rasool Allah-saww to the people of Makkah: ‘Either you submit or we shall go to war against you’. So they wrote back to Rasool Allah-saww, ‘You-saww can take the tax from us and leave us upon the worship of the idols’.
فكتب إليهم النبي (صلى الله عليه و آله): إني لست آخذ الجزية إلا من أهل الكتاب. فكتبوا إليه يريدون بذلك تكذيبه: زعمت أنك لا تأخذ الجزية إلا من أهل الكتاب، ثم أخذت الجزية من مجوس هجر. فكتب إليهم النبي (صلى الله عليه و آله): إن المجوس كان لهم نبي فقتلوه، و كتاب أحرقوه، أتاهم نبيهم بكتابهم في اثني عشر ألف جلد ثور
The Prophet-saww wrote to them: ‘I-saww do not take the tax except from the People of the Book’. They wrote back to him-saww, intending to belie that to him-saww, ‘You-saww claim that you-saww do not take the tax except from the People of the Book, then you-saww take the tax from the abandoned Magians’. So the Prophet-saww wrote to them: ‘The Magians used to have a Prophet-as for them, but they killed him-as, and they burnt the Book. Their Prophet-as gave them their Book in twelve thousand oxen skins’.[78]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَدُّ الْجِزْيَةِ عَلَى أَهْلِ الْكِتَابِ وَ هَلْ عَلَيْهِمْ فِي ذَلِكَ شَيْءٌ مُوَظَّفٌ لَا يَنْبَغِي أَنْ يَجُوزُوا إِلَى غَيْرِهِ فَقَالَ ذَاكَ إِلَى الْإِمَامِ أَنْ يَأْخُذَ مِنْ كُلِّ إِنْسَانٍ مِنْهُمْ مَا شَاءَ عَلَى قَدْرِ مَالِهِ بِمَا يُطِيقُ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘What is the limit of the tax upon the People of the Book, and is there anything upon them regarding that which is fixed, not befitting for it to be exceeded to something else?’ So he-asws said: ‘That (determination) is up to the Imam-asws if he were to take from every person from them whatever he-asws so desires to in accordance with his wealth with what he can endure, until he becomes a Muslim.
إِنَّمَا هُمْ قَوْمٌ فَدَوْا أَنْفُسَهُمْ مِنْ أَنْ يُسْتَعْبَدُوا أَوْ يُقْتَلُوا فَالْجِزْيَةُ تُؤْخَذُ مِنْهُمْ عَلَى قَدْرِ مَا يُطِيقُونَ لَهُ أَنْ يَأْخُذَهُمْ بِهِ حَتَّى يُسْلِمُوا فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ وَ كَيْفَ يَكُونُ صَاغِراً وَ هُوَ لَا يَكْتَرِثُ لِمَا يُؤْخَذُ مِنْهُ حَتَّى يَجِدَ ذُلًّا لِمَا أُخِذَ مِنْهُ فَيَأْلَمَ لِذَلِكَ فَيُسْلِمَ
But rather they are a people who expiate themselves from being enslaves or fighting (in a war), therefore the tax would be taken from them upon a measurement of what they would be enduring to it, and they would be seized with it until they do become Muslims, for Allah-azwj Blessed and Exalted Said: until they give the tribute by hand and they are belittled [9:29]. And how would he happen to be belittled if he does not care to what is taken from him (due to its low rate) until he finds humiliation to what is taken from him, so he would be hurt by that, so he would become a Muslim’.
قَالَ وَ قَالَ ابْنُ مُسْلِمٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ مَا يَأْخُذُ هَؤُلَاءِ مِنْ هَذَا الْخُمُسِ مِنْ أَرْضِ الْجِزْيَةِ وَ يَأْخُذُ مِنَ الدَّهَاقِينِ جِزْيَةَ رُءُوسِهِمْ أَ مَا عَلَيْهِمْ فِي ذَلِكَ شَيْءٌ مُوَظَّفٌ فَقَالَ كَانَ عَلَيْهِمْ مَا أَجَازُوا عَلَى أَنْفُسِهِمْ وَ لَيْسَ لِلْإِمَامِ أَكْثَرُ مِنَ الْجِزْيَةِ إِنْ شَاءَ الْإِمَامُ وَضَعَ ذَلِكَ عَلَى رُءُوسِهِمْ وَ لَيْسَ عَلَى أَمْوَالِهِمْ شَيْءٌ وَ إِنْ شَاءَ فَعَلَى أَمْوَالِهِمْ وَ لَيْسَ عَلَى رُءُوسِهِمْ شَيْءٌ
He (the narrator) said, ‘And Ibn Muslim said, ‘I said to Abu Abdullah-asws, ‘What is your view of what they (government) are taking from this fifth from a land as the taxation, and it is taken from farmer a taxation per head, is there anything fixed upon them with regards to that?’ So he-asws said: ‘It was upon them what they had allowed upon their own selves, and it not for the Imam-asws, more from the taxation. If the Imam-asws so desires to, he-asws can place that (tax) upon their heads (flat rate), and there would not be anything upon their wealth, and if he-asws so desires to, so upon their wealth, and there would be nothing upon their heads (flat rate)’.
فَقُلْتُ فَهَذَا الْخُمُسُ فَقَالَ إِنَّمَا هَذَا شَيْءٌ كَانَ صَالَحَهُمْ عَلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله )
I said, ‘So this if the fifth (Khums)’. So he-asws said: ‘But rather, this is something which Rasool Allah-saww reconciled upon them (with)’.[79]
For detailed Ahadeeth on the tax please refer to Al Kafi V 3 The Book of Zakat Ch 46
https://hubeali.com/books/English-Books/AlKafiVol3/AlKafiV3-TheBookOfZakat(2).pdf
VERSE 30
وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَٰلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ {30}
And the Jews say: ‘Uzayr is the son of Allah’; and the Christians say: ‘The Messiah is the son of Allah’. These are the words of their mouths; they are imitating the words of those from before who committed Kufr. May Allah Fight them! How deluded they are [9:30]
الطبرسي في (الاحتجاج): عن أمير المؤمنين (عليه السلام)، قال: «قاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ أي لعنهم الله أنى يؤفكون، فسمى اللعنة قتالا، و كذلك قُتِلَ الْإِنْسانُ ما أَكْفَرَهُ أي لعن الإنسان
Al Tabarsy in Al Ihtijaj,
(It has been narrated) from Amir Al-Momineen-asws having said: May Allah Fight them! How deluded they are [9:30] i.e., may Allah-azwj Curse them, how deluded they are. Allah-azwj Named the Curse as Kill, and similar to that: May the human be killed, what (a lot is) his Kufr! [80:17], i.e., the human being was Cursed’.[80]
ARGUMENTATION OF THE MESSENGER OF ALLAH-saww AND HIS-saww DISCUSSION AND HIS-saww DEBATE
وَ لَقَدْ حَدَّثَنِي أَبِي الْبَاقِرُ ع، عَنْ جَدِّي عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ سَيِّدِ الشُّهَدَاءِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ أَنَّهُ اجْتَمَعَ يَوْماً عِنْدَ رَسُولِ اللَّهِ ص أَهْلُ خَمْسَةِ أَدْيَانٍ: الْيَهُودُ وَ النَّصَارَى، وَ الدَّهْرِيَّةُ، وَ الثَّنَوِيَّةُ، وَ مُشْرِكُو الْعَرَبِ
(Imam Hassan Al-Askari-asws said): ‘And my-asws father-asws has narrated to me-asws, from my-asws grandfather-asws Ali-asws Bin Al-Husayn-asws Zayn Al-Abideen, from his-asws father-asws Al-Husayn-asws Bin Ali-asws, chief of the martyrs, from Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawat of Allah-azwj be upon them-asws altogether, that one day there had gathered in the presence of Rasool Allah-saww, people of give religions – the Jews, and the Christians, and the Eternalists, and the Dualists, and the Arab polytheists.
فَقَالَتِ الْيَهُودُ: نَحْنُ نَقُولُ: عُزَيْرٌ ابْنُ اللَّهِ، وَ قَدْ جِئْنَاكَ يَا مُحَمَّدُ لِنَنْظُرَ مَا تَقُولُ فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ
The Jews said, ‘We are saying, ‘Uzair-as is the son of Allah-azwj, and we have come to you-saww, O Muhammad-saww to consider what you-saww are saying. So if you follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
وَ قَالَتِ النَّصَارَى: نَحْنُ نَقُولُ، إِنَّ الْمَسِيحَ ابْنُ اللَّهِ اتَّحَدَ بِهِ. وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ، فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ
And the Christians said, ‘We are saying that the Messiah-as is the son of Allah-azwj, integrated with Him-azwj, and we have come to you to consider what you-saww are saying. So if you-saww follow us, then we are foremost to the correctness than you-saww are and superior, and if you-saww oppose us, we will debate you-saww’.
وَ قَالَتِ الدَّهْرِيَّةُ: نَحْنُ نَقُولُ: الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ، وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ، فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ
And the Eternalists said, ‘We are saying, ‘The things, there is no change for these, and these are eternal, and we have come to you-saww to consider what you-saww are saying. So if you-saww follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
وَ قَالَتِ الثَّنَوِيَّةُ: نَحْنُ نَقُولُ: إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ، وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ، فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ
And the Dualists said, ‘We are saying, ‘The light and the darkness, these two are the governing forces, and we have come to you-saww to consider what you-saww are saying. So if you-saww follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
وَ قَالَ مُشْرِكُو الْعَرَبِ: نَحْنُ نَقُولُ إِنَّ أَوْثَانَنَا آلِهَةٌ وَ قَدْ جِئْنَاكَ لِنَنْظُرَ مَا تَقُولُ فَإِنْ تَبِعْتَنَا فَنَحْنُ أَسْبَقُ إِلَى الصَّوَابِ مِنْكَ وَ أَفْضَلُ، وَ إِنْ خَالَفْتَنَا خَصَمْنَاكَ
And the Arab polytheists said, ‘We are saying that our idols are gods, and we have come to you-saww to consider what you-saww are saying. So if you follow us, then we are foremost to the correctness than you-saww are and superior, but if you-saww oppose us, we will debate you-saww’.
فَقَالَ رَسُولُ اللَّهِ ص: آمَنْتُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَ كَفَرْتُ بِكُلِ مَعْبُودٍ سِوَاهُ
Rasool Allah-saww said: ‘I-saww believe in Allah-azwj Alone, there being no associates for Him-azwj, and disbelieve in every worshipped on besides Him-azwj’.
ثُمَّ قَالَ لَهُمْ: إِنَّ اللَّهَ تَعَالَى بَعَثَنِي كَافَّةً لِلنَّاسِ بَشِيراً وَ نَذِيراً، حُجَّةً عَلَى الْعَالَمِينَ وَ سَيَرُدُّ اللَّهُ كَيْدَ مَنْ يَكِيدُ دِينَهُ فِي نَحْرِهِ
Then he-saww said to them: ‘Allah-azwj the Exalted Sent me-saww for all of the people as a bearer of glad tidings and as a warner, a Divine Authority upon the worlds, and Allah-azwj would be Repelling the plots of the ones who plot against His-azwj Religion (back) into his throat’.
ثُمَّ قَالَ لِلْيَهُودِ: أَ جِئْتُمُونِي لِأَقْبَلَ قَوْلَكُمْ بِغَيْرِ حُجَّةٍ قَالُوا: لَا. قَالَ: فَمَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ عُزَيْراً ابْنُ اللَّهِ قَالُوا: لِأَنَّهُ أَحْيَا لِبَنِي إِسْرَائِيلَ التَّوْرَاةَ بَعْدَ مَا ذَهَبَتْ، وَ لَمْ يَفْعَلْ بِهِ هَذَا إِلَّا لِأَنَّهُ ابْنُهُ
Then he-saww said to the Jews: ‘Did you come to me-saww for accepting your words without a proof?’ They said, ‘No’. He-saww said: ‘So what is that which called you to the word that Uzair-as is a son of Allah-azwj?’ They said, ‘Because he revived the Torah for the Children of Israel after it had gone away, and he would not have done this by himself except if he was His-azwj son’.
فَقَالَ رَسُولُ اللَّهِ ص: فَكَيْفَ صَارَ عُزَيْرٌ ابْنَ اللَّهِ دُونَ مُوسَى وَ هُوَ الَّذِي جَاءَهُمْ بِالتَّوْرَاةِ وَ رُئِيَ مِنْهُ مِنَ الْمُعْجِزَاتِ مَا قَدْ عَلِمْتُمْ وَ لَئِنْ كَانَ عُزَيْرٌ ابْنَ اللَّهِ- لِمَا ظَهَرَ مِنْ إِكْرَامِهِ بِإِحْيَاءِ التَّوْرَاةِ، فَلَقَدْ كَانَ مُوسَى بِالْبُنُوَّةِ أَحَقَّ وَ أَوْلَى، وَ لَئِنْ كَانَ هَذَا الْمِقْدَارُ مِنْ إِكْرَامِهِ لِعُزَيْرٍ يُوجِبُ أَنَّهُ ابْنُهُ، فَأَضْعَافُ هَذِهِ الْكَرَامَةِ لِمُوسَى تُوجِبُ لَهُ مَنْزِلَةً أَجَلَّ مِنَ الْبُنُوَّةِ
Rasool Allah-saww said: ‘So how did Uzair-as become a son of Allah-azwj besides Musa-as, and he-saww is the one who came to them with the Torah, and they saw from him-saww, from the miracles, what you have known. And if it was so that Uzair-as was a son of Allah-azwj, due to what appeared from his prestige of reviving the Torah, then Musa-as, being with the Prophet-hood, is more rightful and foremost (for it). And if it was so that this is the measurement from Honouring Uzair-as obligating him to be His-azwj son, then double of this is the honour of Musa-as, obligating to him-as as states more majestic than of the Prophet-hood.
لِأَنَّكُمْ إِنْ كُنْتُمْ إِنَّمَا تُرِيدُونَ بِالْبُنُوَّةِ الْوِلَادَةَ عَلَى سَبِيلِ مَا تُشَاهِدُونَهُ فِي دُنْيَاكُمْ هَذِهِ- مِنْ وِلَادَةِ الْأُمَّهَاتِ الْأَوْلَادَ بِوَطْءِ آبَائِهِمْ لَهُنَّ، فَقَدْ كَفَرْتُمْ بِاللَّهِ وَ شَبَّهْتُمُوهُ بِخَلْقِهِ، وَ أَوْجَبْتُمْ فِيهِ صِفَاتِ الْمُحْدَثِينَ، وَ وَجَبَ عِنْدَكُمْ أَنْ يَكُونَ مُحْدَثاً مَخْلُوقاً، وَ أَنَّ لَهُ خَالِقاً صَنَعَهُ وَ ابْتَدَعَهُ
(This is) because, you all, if you are intending the birth (of the religion) with the Prophet-hood upon a way what you are testifying to in this world of yours rather than the births (given by) to the children by the mothers due to their fathers having lived with them, so you have disbelieved in Allah-azwj and are resembling Him-azwj with His-azwj creatures, and (that) would compel you in it the attributes of the coming into being, and would obligated in your presence that He-azwj would happen to be a newly created being, and that for Him-azwj is a creator making Him-azwj and initiating Him-azwj.
قَالُوا: لَسْنَا نَعْنِي هَذَا، فَإِنَّ هَذَا كُفْرٌ كَمَا ذَكَرْتَ، وَ لَكِنَّا نَعْنِي أَنَّهُ ابْنُهُ عَلَى مَعْنَى الْكَرَامَةِ، وَ إِنْ لَمْ يَكُنْ هُنَاكَ وِلَادَةٌ، كَمَا قَدْ يَقُولُ بَعْضُ عُلَمَائِنَا لِمَنْ يُرِيدُ إِكْرَامَهُ وَ إِبَانَتَهُ بِالْمَنْزِلَةِ مِنْ غَيْرِهِ: يَا بُنَيَّ، وَ أَنَّهُ ابْنِي. لَا عَلَى إِثْبَاتِ وِلَادَتِهِ مِنْهُ، لِأَنَّهُ قَدْ يَقُولُ ذَلِكَ لِمَنْ هُوَ أَجْنَبِيٌّ- لَا نَسَبَ بَيْنَهُ وَ بَيْنَهُ، وَ كَذَلِكَ لَمَّا فَعَلَ بِعُزَيْرٍ مَا فَعَلَ، كَانَ قَدِ اتَّخَذَهُ ابْناً عَلَى الْكَرَامَةِ لَا عَلَى الْوِلَادَةِ
They said, ‘We do not mean this, for this is Kufr just as you-saww mentioned. But we mean that he is His-azwj son upon the meaning of the prestige, and that the birth did not take place over there, just as some of our scholars tend to say to the one they intend to honour with the status from (besides) others, ‘O my son!’, and he would be ‘his son’ – not upon the affirmation of his birth from him, because he has said that to the one who is a stranger – there being no (biological) link between him and his (teacher). And similar to that, due to what He-azwj did with Uzair-as what He-azwj did, He-azwj had Taken him as a son upon the prestige, not upon the birth’.
فَقَالَ رَسُولُ اللَّهِ ص: فَهَذَا مَا قُلْتُهُ لَكُمْ: إِنَّهُ إِنْ وَجَبَ عَلَى هَذَا الْوَجْهِ أَنْ يَكُونَ عُزَيْرٌ ابْنَهُ- فَإِنَّ هَذِهِ الْمَنْزِلَةَ لِمُوسَى أَوْلَى، وَ إِنَّ اللَّهَ تَعَالَى يَفْضَحُ كُلَّ مُبْطِلٍ بِإِقْرَارِهِ وَ يَقْلِبُ عَلَيْهِ حُجَّتَهُ
Rasool Allah-saww said: ‘So this is what I-saww am saying to you all, that if it obligates upon this aspect that Uzair-as happens to be His-azwj son, then this status for Musa-as would be foremost, and Allah-azwj the Exalted Exposes every falsifier by his acknowledgment and Overturns his own argument upon him.
إِنْ مَا احْتَجَجْتُمْ بِهِ يُؤَدِّيكُمْ إِلَى مَا هُوَ أَكْبَرُ- مِمَّا ذَكَرْتُهُ لَكُمْ، لِأَنَّكُمْ قُلْتُمْ: إِنَّ عَظِيماً مِنْ عُظَمَائِكُمْ- قَدْ يَقُولُ لِأَجْنَبِيٍّ لَا نَسَبَ بَيْنَهُ وَ بَيْنَهُ: يَا بُنَيَّ، وَ هَذَا ابْنِي لَا عَلَى طَرِيقِ الْوِلَادَةِ، فَقَدْ تَجِدُونَ أَيْضاً هَذَا الْعَظِيمَ يَقُولُ لِأَجْنَبِيٍّ آخَرَ: هَذَا أَخِي وَ لِآخَرَ: هَذَا شَيْخِي، وَ أَبِي، وَ لِآخَرَ: هَذَا سَيِّدِي، عَلَى سَبِيلِ الْإِكْرَامِ، وَ إِنَّ مَنْ زَادَهُ فِي الْكَرَامَةِ زَادَهُ فِي مِثْلِ هَذَا الْقَوْلِ
In fact, what you are arguing with is calling you to what is greater than what I-saww mentioned to you all, because you are saying that a great one from your great ones has been saying to a stranger, with there being no biological connection between him and him, ‘O my son’, and ‘This is my son’, not upon the way of the birth. And you have been finding as well that this great one is saying to another stranger, ‘This is my brother’, and to another one, ‘This is my elder, and my father’, and to another, ‘This is my chief’, upon the way of the honouring, and that the one who is more in his honouring, would be more in the likes of these words.
فَإِذَا يَجُوزُ عِنْدَكُمْ أَنْ يَكُونُ مُوسَى أَخاً لِلَّهِ- أَوْ شَيْخاً لَهُ أَوْ أَباً أَوْ سَيِّداً- لِأَنَّهُ قَدْ زَادَهُ فِي الْكَرَامَةِ عَلَى مَا لِعُزَيْرٍ، كَمَا أَنَّ مَنْ زَادَ رَجُلًا فِي الْإِكْرَامِ فَقَالَ لَهُ: يَا سَيِّدِي وَ يَا شَيْخِي وَ يَا عَمِّي- وَ يَا رَئِيسِي وَ يَا أَمِيرِي عَلَى طَرِيقِ الْإِكْرَامِ، وَ إِنَّ مَنْ زَادَهُ فِي الْكَرَامَةِ زَادَهُ فِي مِثْلِ هَذَا الْقَوْلِ
Then it should be allowed in your presence that Musa-as would happen to be a brother of Allah-azwj, or an elder of His-azwj, or a father, or a chief, because He-azwj has Increased him-as in the honour upon what He-azwj has for Uzair-as, just as the one who is more in honouring to a man, so he says to him, ‘O my chief’, and ‘O my elder’, and ‘O my uncle’, and ‘O my head’, and ‘O my Emir’, upon the way of the honouring, and that the one who is more in the honouring would be more in the likes of these words.
أَ فَيَجُوزُ عِنْدَكُمْ أَنْ يَكُونَ مُوسَى أَخاً لِلَّهِ، أَوْ شَيْخاً، أَوْ عَمّاً أَوْ رَئِيساً، أَوْ سَيِّداً أَوْ أَمِيراً لِأَنَّهُ قَدْ زَادَهُ فِي الْإِكْرَامِ عَلَى مَنْ قَالَ لَهُ: يَا شَيْخِي أَوْ يَا سَيِّدِي أَوْ يَا عَمِّي، أَوْ يَا رَئِيسِي، أَوْ يَا أَمِيرِي
So, is it allowed in your presence that Musa-as would happen to be a brother of Allah-azwj, or an elder, or an uncle, or a head, or a chief, or an emir, because He-azwj has Increased him-as in the honouring over the ones who say to him, ‘O my elder’, or ‘O my chief’, or ‘O my uncle’, or ‘O my head’, of ‘O my emir’’.
قَالَ: فَبُهِتَ الْقَوْمُ وَ تَحَيَّرُوا وَ قَالُوا: يَا مُحَمَّدُ أَجِّلْنَا نَتَفَكَّرُ فِيمَا قُلْتَهُ لَنَا
He-asws said: ‘So the group was amazed and were confused, and they said, ‘O Muhammad-saww! Respite us to ponder regarding what you-saww said to us’.
فَقَالَ: انْظُرُوا فِيهِ- بِقُلُوبٍ مُعْتَقِدَةٍ لِلْإِنْصَافِ، يَهْدِكُمُ اللَّهُ
He-saww said: ‘Look into it with hearts believing in the fairness. May Allah-azwj Guide you’.
ثُمَّ أَقْبَلَ ص عَلَى النَّصَارَى فَقَالَ لَهُمْ: وَ أَنْتُمْ قُلْتُمْ: إِنَّ الْقَدِيمَ عَزَّ وَ جَلَّ اتَّحَدَ بِالْمَسِيحِ ابْنِهِ مَا الَّذِي أَرَدْتُمُوهُ بِهَذَا الْقَوْلِ أَرَدْتُمْ أَنَّ الْقَدِيمَ صَارَ مُحْدَثاً- لِوُجُودِ هَذَا الْمُحْدَثِ الَّذِي هُوَ عِيسَى أَوِ الْمُحْدَثُ الَّذِي هُوَ عِيسَى صَارَ قَدِيماً- لِوُجُودِ الْقَدِيمِ الَّذِي هُوَ اللَّهُ أَوْ مَعْنَى قَوْلِكُمْ: «إِنَّهُ اتَّحَدَ بِهِ» أَنَّهُ اخْتَصَّهُ بِكَرَامَةٍ لَمْ يُكْرِمْ بِهَا أَحَداً سِوَاهُ
Then he-saww turned towards the Christians and said to them: ‘And you, you are saying that the Eternal Mighty and Majestic is united with the Messiah, His-azwj son. What is that which you are meaning with these words? Are you intending that the eternal became temporal (newly occurring) in order to find this temporal being who is Isa-as, or did the temporal being who is Isa-as became eternal in order to find the eternal who is Allah-azwj? Or is the meaning of your words, ‘He-azwj is united with him-as’, that He-azwj Particularised him-as with the honour which He-azwj did not Honour with anyone else besides him-as?
فَإِنْ أَرَدْتُمْ أَنَّ الْقَدِيمَ تَعَالَى صَارَ مُحْدَثاً فَقَدْ أَبْطَلْتُمْ، لِأَنَّ الْقَدِيمَ مُحَالٌ أَنْ يَنْقَلِبَ فَيَصِيرَ مُحْدَثاً، وَ إِنْ أَرَدْتُمْ أَنَّ الْمُحْدَثَ صَارَ قَدِيماً- فَقَدْ أَحَلْتُمْ لِأَنَّ الْمُحْدَثَ أَيْضاً مُحَالٌ أَنْ يَصِيرَ قَدِيماً
So, if you are intending that the Eternal, Exalted, became temporal so it is invalid, because it is impossible for the eternal that it transform and becomes temporal (newly occurring). And if you intend that the temporal became eternal, so it is invalid because the temporal as well, it is impossible that it becomes eternal.
وَ إِنْ أَرَدْتُمْ أَنَّهُ اتَّحَدَ بِهِ- بِأَنِ اخْتَصَّهُ وَ اصْطَفَاهُ عَلَى سَائِرِ عِبَادِهِ، فَقَدْ أَقْرَرْتُمْ بِحُدُوثِ عِيسَى، وَ بِحُدُوثِ الْمَعْنَى الَّذِي اتَّحَدَ بِهِ مِنْ أَجْلِهِ، لِأَنَّهُ إِذَا كَانَ عِيسَى مُحْدَثاً وَ كَانَ اللَّهُ اتَّحَدَ بِهِ- بِأَنْ أَحْدَثَ بِهِ مَعْنًى صَارَ بِهِ أَكْرَمَ الْخَلْقِ عِنْدَهُ، فَقَدْ صَارَ عِيسَى وَ ذَلِكَ الْمَعْنَى مُحْدَثَيْنِ، وَ هَذَا خِلَافُ مَا بَدَأْتُمْ تَقُولُونَهُ
And if you are intending with it that He-azwj is united with him-as, by Him-azwj Particularising him-as and Choosing him-as over the rest of His-azwj servant, so you are acknowledging with Isa-as as being temporal, and by the newly occurrence of the togetherness which He-azwj is united with him-as from the reason of it, because if Isa-as was a newly occurring being, and Allah-azwj was united with him-as – by it the togetherness is a new occurrence of him-as becoming the most prestigious of the creatures in His-azwj Presence, so Isa-as and that togetherness would be two newly occurrences, and this is against what you said in the beginning’.
قَالَ: فَقَالَتِ النَّصَارَى: يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى لَمَّا أَظْهَرَ عَلَى يَدِ عِيسَى مِنَ الْأَشْيَاءِ الْعَجِيبَةِ مَا أَظْهَرَ، فَقَدِ اتَّخَذَهُ وَلَداً عَلَى جِهَةِ الْكَرَامَةِ
He (Imam Hassan Al-Askari-asws) said: ‘So the Christians said, ‘O Muhammad-saww! When Allah-azwj the Exalted Manifested upon the hands of Isa-as, from the strange things what were manifested, so He-azwj has Taken him-as as a son upon the aspect of the prestige’.
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص: فَقَدْ سَمِعْتُمْ مَا قُلْتَهُ لِلْيَهُودِ فِي هَذَا الْمَعْنَى الَّذِي ذَكَرْتُمُوهُ
Rasool Allah-saww said to them: ‘You have heard what I-saww have said to the Jews with regards to this meaning which you are mentioning’.
ثُمَّ أَعَادَ ص ذَلِكَ كُلَّهُ، فَسَكَتُوا إِلَّا رَجُلًا وَاحِداً مِنْهُمْ، فَقَالَ لَهُ: يَا مُحَمَّدُ أَ وَ لَسْتُمْ تَقُولُونَ: إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ [قَالَ: قَدْ قُلْنَا ذَلِكَ
Then he-saww repeated that, all of it, and they were silent except for one man from them, and he said to him-saww, ‘O Muhammad-saww! And Aren’t you-saww saying that Ibrahim-as is the Friend of Allah-azwj?’ He-saww said: ‘We-saww have said that’.
فَقَالَ:] فَإِذَا قُلْتُمْ ذَلِكَ فَلِمَ مَنَعْتُمُونَا- مِنْ أَنْ نَقُولَ: إِنَّ عِيسَى ابْنُ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ص: إِنَّهُمَا لَمْ يَشْتَبِهَا، لِأَنَّ قَوْلَنَا: إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ، فَإِنَّمَا هُوَ مُشْتَقٌّ مِنَ الْخَلَّةِ وَ الْخُلَّةِ: فَأَمَّا الْخَلَّةُ فَإِنَّمَا مَعْنَاهَا الْفَقْرُ وَ الْفَاقَةُ، فَقَدْ كَانَ خَلِيلًا إِلَى رَبِّهِ فَقِيراً، وَ إِلَيْهِ مُنْقَطِعاً، وَ عَنْ غَيْرِهِ مُتَعَفِّفاً مُعْرِضاً مُسْتَغْنِياً
He said, ‘So when you-saww said that, then why are you-saww forbidding us from saying that Isa-as is the son of Allah-azwj?’ So Rasool Allah-saww said: ‘These two are not alike because our-saww saying that Ibrahim-as is the Friend of Allah-azwj, rather it is a derivation from the (Khallat) neediness and the (Khullat) friendship. So rather, the ‘Khallat’, its meaning is the poverty and the destitution, and it has always been so that the friend was beggar (needy) to his-as Lord-azwj, and to Him-azwj he-as cut himself off (from others), and he-as was abstemious from other, turning away, needless.
وَ ذَلِكَ لَمَّا أُرِيدَ قَذْفُهُ فِي النَّارِ، فَرُمِيَ بِهِ فِي الْمَنْجَنِيقِ فَبَعَثَ اللَّهُ تَعَالَى جَبْرَئِيلَ ع وَ قَالَ لَهُ: أَدْرِكْ عَبْدِي. فَجَاءَهُ فَلَقِيَهُ فِي الْهَوَاءِ، فَقَالَ: كَلِّفْنِي مَا بَدَا لَكَ فَقَدْ بَعَثَنِي اللَّهُ لِنُصْرَتِكَ
And that is when it was intended to throw him-as into the Fire, and they cast him-as in the catapult, So Allah-azwj the Exalted Sent Jibraeel-as and Said to him-as: “Be aware of My-azwj servant’. So he-as came and met him (Ibrahim-as) in the air and said to him: ‘DEmand (from) me-as whatever comes to you-as, for Allah-azwj has Sent me-as to help you-as’.
فَقَالَ: بَلْ حَسْبِيَ اللَّهُ وَ نِعْمَ الْوَكِيلُ، إِنِّي لَا أَسْأَلُ غَيْرَهُ وَ لَا حَاجَةَ لِي إِلَّا إِلَيْهِ
He-as said: ‘But, Sufficient is my-as Lord-azwj and the best Disposer (of affairs). I-as will not ask other than Him-azwj, nor is there any need for me-as except to Him-azwj’.
فَسَمَّاهُ خَلِيلَهُ أَيْ، فَقِيرَهُ وَ مُحْتَاجَهُ، وَ الْمُنْقَطِعَ إِلَيْهِ عَمَّنْ سِوَاهُ
Thus, he-as was named as His-azwj Friend – i.e., beggar to Him-azwj and needy to Him-azwj, and the one cut off to Him-azwj from the ones besides Him-azwj.
وَ إِذَا جُعِلَ مَعْنَى ذَلِكَ مِنَ الْخُلَّةِ- وَ هُوَ أَنَّهُ قَدْ تَخَلَّلَ [بِهِ] مَعَانِيَهُ، وَ وَقَفَ عَلَى أَسْرَارٍ لَمْ يَقِفْ عَلَيْهَا غَيْرُهُ- كَانَ مَعْنَاهُ الْعَالِمَ بِهِ وَ بِأُمُورِهِ، وَ لَا يُوجِبُ ذَلِكَ تَشْبِيهَ اللَّهِ بِخَلْقِهِ
And when the meaning of that was made to be from the friendship – and it is so that he-as was included together with Him-azwj, and stood upon such secrets which other had not stood upon these – its meaning is the knowledge with Him-azwj and with His-azwj Commands, and that does not obligate a resemblance of Allah-azwj with His-azwj creatures.
أَ لَا تَرَوْنَ أَنَّهُ إِذَا لَمْ يَنْقَطِعْ إِلَيْهِ لَمْ يَكُنْ خَلِيلَهُ وَ إِذَا لَمْ يَعْلَمْ بِأَسْرَارِهِ لَمْ يَكُنْ خَلِيلَهُ وَ أَنَّ مَنْ يَلِدُهُ الرَّجُلُ وَ إِنْ أَهَانَهُ وَ أَقْصَاهُ، لَمْ يَخْرُجْ عَنْ أَنْ يَكُونَ وَلَدَهُ لِأَنَّ مَعْنَى الْوِلَادَةِ قَائِمٌ
Are you not seeing that, when he-as had not cut off (from others) to Him-azwj, did not happen to be His-azwj Friend, and when He-azwj did not Teach him-as His-azwj secrets, he-as did not happen to be His-azwj Friend? And that the one who is born of the man, and even if he insults him or throws him out, he would not exit from happening to be his son, because the meaning of the birth has been established.
ثُمَّ إِنْ وَجَبَ- لِأَنَّهُ قَالَ اللَّهُ: إِبْرَاهِيمُ خَلِيلِي- أَنْ تَقِيسُوا أَنْتُمْ فَتَقُولُوا: إِنَّ عِيسَى ابْنُهُ، وَجَبَ أَيْضاً كَذَلِكَ أَنْ تَقُولُوا لِمُوسَى: إِنَّهُ ابْنُهُ، فَإِنَّ الَّذِي مَعَهُ مِنَ الْمُعْجِزَاتِ- لَمْ يَكُنْ بِدُونِ مَا كَانَ مَعَ عِيسَى، فَقُولُوا إِنَّ مُوسَى أَيْضاً ابْنُهُ، وَ إِنَّهُ يَجُوزُ أَنْ تَقُولُوا عَلَى هَذَا الْمَعْنَى: شَيْخُهُ وَ سَيِّدُهُ وَ عَمُّهُ وَ رَئِيسُهُ وَ أَمِيرُهُ- كَمَا قَدْ ذَكَرْتُهُ لِلْيَهُودِ
Then, it would obligate – because Allah-azwj Said: “Ibrahim-as is My-azwj Friend” – that you should be comparing and saying that Isa-as is His-azwj son. It would obligate as well, like that, that you should be saying for Musa-as that he-as is His-azwj son, for that which was with him-as from the miracles, did not happen to appear what was with Isa-as. So you should be saying that Musa-as is His-azwj son as well, and it would be allowed that you should be saying upon this meaning – his elder, and his chief, and his uncle, and his head, and his emir – just as I-saww have (already) mentioned to the Jews’.
فَقَالَ بَعْضُهُمْ: وَ فِي الْكُتُبِ الْمُنَزَّلَةِ أَنَّ عِيسَى قَالَ: أَذْهَبُ إِلَى أَبِي
One of them said, ‘And in the Revealed Books, Isa-as said: ‘I-as am going to my-as Lord-azwj’’.
فَقَالَ رَسُولُ اللَّهِ ص: فَإِنْ كُنْتُمْ بِذَلِكَ الْكِتَابِ تَعْمَلُونَ، فَإِنَّ فِيهِ: «أَذْهَبُ إِلَى أَبِي وَ أَبِيكُمْ» فَقُولُوا: إِنَّ جَمِيعَ الَّذِينَ خَاطَبَهُمْ كَانُوا أَبْنَاءَ اللَّهِ، كَمَا كَانَ عِيسَى ابْنَهُ- مِنَ الْوَجْهِ الَّذِي كَانَ عِيسَى ابْنَهُ
Rasool Allah-saww said: ‘If you are acting by that Book, so therein is, ‘I-as am going to my-as Father and your Father’. So he-as is saying that the entirety of those whom he-as was addressing to, they were sons of Allah-azwj, just as Isa-as was His-azwj son – from the aspect which Isa-as was His-azwj son.
ثُمَّ إِنَّ مَا فِي هَذَا الْكِتَابِ يُبْطِلُ عَلَيْكُمْ هَذَا [الْمَعْنَى] الَّذِي زَعَمْتُمْ أَنَّ عِيسَى مِنْ جِهَةِ الِاخْتِصَاصِ كَانَ ابْناً لَهُ، لِأَنَّكُمْ قُلْتُمْ: إِنَّمَا قُلْنَا: إِنَّهُ ابْنُهُ- لِأَنَّهُ تَعَالَى اخْتَصَّهُ بِمَا لَمْ يَخْتَصَّ بِهِ غَيْرَهُ، وَ أَنْتُمْ تَعْلَمُونَ أَنَّ الَّذِي خَصَّ بِهِ عِيسَى لَمْ يَخُصَّ بِهِ هَؤُلَاءِ الْقَوْمَ الَّذِينَ قَالَ لَهُمْ عِيسَى: «أَذْهَبُ إِلَى أَبِي وَ أَبِيكُمْ
Then that which is in this Book invalidates against you this meaning which you are alleging, that Isa-as, from the aspect of the particularisation, was a son of His-azwj, because you said, ‘But rather, we are saying that he-as is His-azwj son because the Exalted Particularised him-as with what He-azwj did not Particularise others with it, and you are knowing (full well) that, that which Isa-as was Particularised with, those people were not particularised with, those to whom Isa-as said: ‘I-as am going to my-as Father and your Father’.
فَبَطَلَ أَنْ يَكُونَ الِاخْتِصَاصُ لِعِيسَى، لِأَنَّهُ قَدْ ثَبَتَ عِنْدَكُمْ بِقَوْلِ عِيسَى لِمَنْ لَمْ يَكُنْ لَهُ مِثْلُ اخْتِصَاصِ عِيسَى، وَ أَنْتُمْ إِنَّمَا حَكَيْتُمْ لَفْظَةَ عِيسَى وَ تَأَوَّلْتُمُوهَا عَلَى غَيْرِ وَجْهِهَا لِأَنَّهُ إِذَا قَالَ: «أَبِي وَ أَبِيكُمْ» فَقَدْ أَرَادَ غَيْرَ مَا ذَهَبْتُمْ إِلَيْهِ وَ نَحَلْتُمُوهُ
Thus, it invalidates that the particularisation happens to be (only) for Isa-as, because it has been proved in your presence by the words of Isa-as to the one who happened to have for him the particularisation of Isa-as, and you all, are rather relating the words of Isa-as and are interpreting it upon other than its (correct) aspect. Because when he-as said: ‘My-as Father and your Father’, so he-as intended another (someone else) he-as would be going to, and you are discrediting him-as.
وَ مَا يُدْرِيكُمْ لَعَلَّهُ عَنَى: أَذْهَبُ إِلَى آدَمَ وَ إِلَى نُوحٍ إِنَّ اللَّهَ يَرْفَعُنِي إِلَيْهِمْ وَ يَجْمَعُنِي مَعَهُمْ، وَ آدَمُ أَبِي وَ أَبُوكُمْ وَ كَذَلِكَ نُوحٌ، بَلْ مَا أَرَادَ غَيْرَ هَذَا
And what would make you realise? Perhaps he-as meant: ‘I-as am going to Adam-as, and to Noah-as. Allah-azwj would Raise me-as to them-as, and Gather me-as with them-as. And Adam-as is my-as father and your father, and like that is Noah-as’. But, (in fact), he-as did not intend other than this’.
قَالَ: فَسَكَتَتِ النَّصَارَى، وَ قَالُوا: مَا رَأَيْنَا كَالْيَوْمِ مُجَادِلًا وَ لَا مُخَاصِماً وَ سَنَنْظُرُ فِي أُمُورِنَا
He (Imam Hassan Al-Askari-asws) said: ‘So the Christians were silenced, and they said, ‘We have not seen like today, neither a debater nor a disputant, and we will be looking into our matter’.[81]
عن عطية العوفي، عن أبي سعيد الخدري، قال: قال رسول الله (صلى الله عليه و آله): «اشتد غضب الله على اليهود حين قالوا: عزير ابن الله، و اشتد غضب الله على النصارى حين قالوا: المسيح ابن الله، و اشتد غضب الله على من أراق دمي و آذاني في عترتي
From Atiya Al Awfy, from Abu Saeed Al Khudry who said,
‘Rasool Allah-saww said: ‘Allah-azwj Intensified His-azwj Anger upon the Jews when they said, ‘Uzayr is the son of Allah-azwj’. And Allah-azwj Intensified His-azwj Anger upon the Christians when they said, ‘The Messiah-as is the son of Allah-azwj. And Allah-azwj Intensified His-azwj Anger upon the one who shed my-saww blood and hurt me-saww with regards to my-saww Family’.[82]
Appendix: Amir Al-Momineen-asws‘s Sermon Refering to Verse 9:3
مع، معاني الأخبار الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدٍ عَنْ رَجَاءِ بْنِ سَلَمَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِالْكُوفَةِ- بَعْدَ مُنْصَرَفِهِ مِنَ النَّهْرَوَانِ وَ بَلَغَهُ أَنَّ مُعَاوِيَةَ يَسُبُّهُ وَ يَلْعَنُهُ وَ يَقْتُلُ أَصْحَابَهُ
(The book) ‘Ma’any Al Akhbar’ – Al Talaqani, from Al Jaloudi, from Al Mugheira Bin Muhammad, from Raja’a Bin Salamah, from Amro Bin Shimr, from Jabir Al Jufy,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws addressed at Al-Kufa, after his-asws leaving from Al-Nahrwan, and it had reached him-asws that Muawiya was reviling him-asws and cursing him-asws and killing his-asws companions.
فَقَامَ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى رَسُولِ اللَّهِ ص وَ ذَكَرَ مَا أَنْعَمَ اللَّهُ عَلَى نَبِيِّهِ وَ عَلَيْهِ ثُمَّ قَالَ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ مَا ذَكَرْتُ مَا أَنَا ذَاكِرُهُ فِي مَقَامِي هَذَا
He-asws stood to address. He-asws praised Allah-azwj and extolled upon Him-azwj and sent Salawaat upon Rasool-Allah-saww, and mentioned what Bounties Allah-azwj had Favoured upon His-azwj Prophet-saww and upon him-asws, then said: ‘Had there not been for a Verse in the Book of Allah-azwj what it Mentions, I-asws would not be mentioning it in this position of mine-asws.
يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ اللَّهُمَّ لَكَ الْحَمْدُ عَلَى نِعَمِكَ الَّتِي لَا تُحْصَى وَ فَضْلِكَ الَّذِي لَا يُنْسَى
Allah-azwj Mighty and Majestic Says: And as for the Favour of your Lord, so do announce (it) [93:11]. O Allah-azwj! For You-azwj is the Praise upon Your-azwj Favours which cannot be counted, and Your-azwj Grace which cannot be forgotten.
يَا أَيُّهَا النَّاسُ إِنَّهُ بَلَغَنِي مَا بَلَغَنِي وَ إِنِّي أَرَانِي قَدِ اقْتَرَبَ أَجَلِي وَ كَأَنِّي بِكُمْ وَ قَدْ جَهِلْتُمْ أَمْرِي وَ أَنَا تَارِكٌ فِيكُمْ مَا تَرَكَهُ رَسُولُ اللَّهِ ص- كِتَابَ اللَّهِ وَ عِتْرَتِي وَ هِيَ عِتْرَةُ الْهَادِي إِلَى النَّجَاةِ خَاتَمِ الْأَنْبِيَاءِ وَ سَيِّدِ النُّجَبَاءِ وَ النَّبِيِّ الْمُصْطَفَى
O you people! It has reached me-asws what has reached me-asws, and I-asws have been Shown that my-asws (end of) term has drawn near and it is as if I-asws am with you-asws and you have ignored by orders, and I-asws am leaving behind among you what Rasool-Allah-saww had left behind – Book of Allah-azwj and my-asws family-asws, and it is a family-asws of guidance to the salvation of the last of the Prophets-as, and chief of the captains, and the Chosen Prophet-saww.
يَا أَيُّهَا النَّاسُ لَعَلَّكُمْ لَا تَسْمَعُونَ قَائِلًا يَقُولُ مِثْلَ قَوْلِي بَعْدِي إِلَّا مُفْتَرٍ وَ أَنَا أَخُو رَسُولِ اللَّهِ ص وَ ابْنُ عَمِّهِ وَ سَيْفُ نَقِمَتِهِ وَ عِمَادُ نُصْرَتِهِ وَ بَأْسُهُ وَ شِدَّتُهُ أَنَا رَحَى جَهَنَّمَ الدَّائِرَةُ وَ أَضْرَاسُهَا الطَّاحِنَةُ أَنَا مُوتِمُ الْبَنِينَ وَ الْبَنَاتِ أَنَا قَابِضُ الْأَرْوَاحِ وَ بَأْسُ اللَّهِ الَّذِي لَا يَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ
O you people! Perhaps you will not be listening to a speaker saying similar to my-asws words after me-asws except a fabricator, and I-asws am brother-asws of Rasool-Allah-saww, and son-asws of his-saww uncle-as, and his-saww avenging sword, and pillar of his-asws help and its prowess, and its severity. I-asws am a rotating mill of Hell and its crushing teeth. I-asws am completion of the sons and daughters, I-asws am capturer of the souls and the Prowess of Allah-azwj which cannot be repelled by the criminal people.
أَنَا مُجَدِّلُ الْأَبْطَالِ وَ قَاتِلُ الْفُرْسَانِ وَ مُبِيدُ مَنْ كَفَرَ بِالرَّحْمَنِ وَ صِهْرُ خَيْرِ الْأَنَامِ أَنَا سَيِّدُ الْأَوْصِيَاءِ وَ وَصِيُّ خَيْرِ الْأَنْبِيَاءِ أَنَا بَابُ مَدِينَةِ الْعِلْمِ وَ خَازِنُ عِلْمِ رَسُولِ اللَّهِ وَ وَارِثُهُ وَ أَنَا زَوْجُ الْبَتُولِ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ فَاطِمَةَ التَّقِيَّةِ الزَّكِيَّةِ الْبَرَّةِ الْمَهْدِيَّةِ حَبِيبَةِ حَبِيبِ اللَّهِ وَ خَيْرِ بَنَاتِهِ وَ سُلَالَتِهِ وَ رَيْحَانَةِ رَسُولِ اللَّهِ ص سِبْطَاهُ خَيْرُ الْأَسْبَاطِ وَ وَلَدَايَ خَيْرُ الْأَوْلَادِ
I-asws am an arguer (to) the heroes and killer of the knights (horsemen), and a destroyer of the one who disbelieves in the beneficent, and in-law of the best of people. I-asws am chief of the successors-asws, and successor-asws of the best of Prophets-as. I-asws am city of the knowledge, and treasurer of knowledge of Rasool-Allah-saww and his-saww inheritor, and I-asws am husband of the chaste chieftess of women of the worlds Fatima-asws, the pure, the righteous, the one narrated to (by Allah-azwj), beloved of the Beloved of Allah-azwj, and best of his-saww daughters, and his-saww offspring, and aroma of the Rasool-saww, and his-saww two grandsons-asws, the best of the grandsons, are my-asws two sons-asws, best of the children.
هَلْ أَحَدٌ يُنْكِرُ مَا أَقُولُ أَيْنَ مُسْلِمُو أَهْلِ الْكِتَابِ أَنَا اسْمِي فِي الْإِنْجِيلِ إِلْيَا وَ فِي التَّوْرَاةِ بريء وَ فِي الزَّبُورِ أري وَ عِنْدَ الْهِنْدِ كبكر وَ عِنْدَ الرُّومِ بطريسا وَ عِنْدَ الْفُرْسِ حَبْتَرٌ وَ عِنْدَ التُّرْكِ بثير وَ عِنْدَ الزِّنْجِ حيتر وَ عِنْدَ الْكَهَنَةَ بويء وَ عِنْدَ الْحَبَشَةِ بثريك وَ عِنْدَ أُمِّي حَيْدَرَةُ وَ عِنْدَ ظِئْرِي مَيْمُونٌ وَ عِنْدَ الْعَرَبِ عَلِيٌّ وَ عِنْدَ الْأَرْمَنِ فريق وَ عِنْدَ أَبِي ظَهِيرٌ
Is there anyone who can deny what I-asws am saying? Where are the acknowledgers of the people of the Book? I-asws, my-asws name is in the Evangels as ‘Eliya’, and in the Torah as ‘Barie’, and in the Psalms as ‘Aarie’, and with the Indians is ‘Kaykar’, and with the Romans is ‘Batreesa’, and with the Persians is ‘Habter (Jabter)’, and with the Turks is ‘Bashir’, and with the Zanj is ‘Hayter’, and with the sooth-sayers is ‘Bawie’. And with the Ethiopians is ‘Bashreek’, and with my-asws mother-as is ‘Hyder’, and with my-asws nurse-maid is ‘Maymoun’, and with the Arabs is ‘Ali’, and with the Armenians is ‘Fareeq’, and with my-asws father-as is ‘Zaheer’.
أَلَا وَ إِنِّي مَخْصُوصٌ فِي الْقُرْآنِ بِأَسْمَاءٍ احْذَرُوا أَنْ تَغْلِبُوا عَلَيْهَا فَتَضِلُّوا فِي دِينِكُمْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ مَعَ الصَّادِقِينَ أَنَا ذَلِكَ الصَّادِقُ وَ أَنَا الْمُؤَذِّنُ فِي الدُّنْيَا وَ الْآخِرَةِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ أَنَا ذَلِكَ الْمُؤَذِّنُ وَ قَالَ وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ فَأَنَا ذَلِكَ الْأَذَانُ
Indeed! And I-asws am specialised in the Quran with names, I-asws am being careful to overcome upon these for you will stray in your religion. Allah-azwj Mighty and Majestic is Saying that Allah-azwj is with the truthful, I-asws am that truthful, and I-asws am the proclaimer in the world and the Hereafter. Allah-azwj Mighty and Majestic Says: Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust, [7:44], I-asws am that proclaimer. And He-azwj Said: And a proclamation from Allah and His Rasool [9:3], so I-asws am that proclamation.
وَ أَنَا الْمُحْسِنُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ وَ أَنَا ذُو الْقَلْبِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ وَ أَنَا الذَّاكِرُ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- الَّذِينَ يَذْكُرُونَ اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِهِمْ
And I-asws am the good-doer Allah-azwj Mighty and Majestic is saying: surely Allah is with the good doers [29:69]; and I-asws am with one with the heart Allah-azwj Mighty and Majestic is Saying: Surely, there is a Zikr in that for one who has a heart for him, [50:37]; and I-asws am the reminder (Zakir) Allah-azwj Mighty and Majestic is Saying: Those who are recalling Allah standing and sitting and (lying) on their sides [3:191].
وَ نَحْنُ أَصْحابُ الْأَعْرافِ أَنَا وَ عَمِّي وَ أَخِي وَ ابْنُ عَمِّي وَ اللَّهِ فَالِقِ الْحَبِّ وَ النَّوَى لَا يَلِجُ النَّارَ لَنَا مُحِبٌّ وَ لَا يَدْخُلُ الْجَنَّةَ لَنَا مُبْغِضٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ عَلَى الْأَعْرافِ رِجالٌ يَعْرِفُونَ كُلًّا بِسِيماهُمْ
And we are the companions of the heights [7:48], I-asws, and my-asws uncle (Hamza-as), and my-asws brother-as Ja’far-as, and son-saww of my-asws uncle-as (Rasool-Allah-saww). By Allah-azwj the Splitter of the seed! Not one who loves us would reach the Fire, nor would a hater to us-asws would reach the Paradise. Allah-azwj Mighty and Majestic is Saying: And upon the heights would be men recognising all by their marks, [7:46].
وَ أَنَا الصِّهْرُ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ أَنَا الْأُذُنُ الْوَاعِيَةُ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- وَ تَعِيَها أُذُنٌ واعِيَةٌ وَ أَنَا السَّلَمُ لِرَسُولِ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- وَ رَجُلًا سَلَماً لِرَجُلٍ
And relationship of marriage Allah-azwj Mighty and Majestic is Saying: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; [25:54]; and I-asws am the retaining ear Allah-azwj Mighty and Majestic is saying: and the retaining ear is preserving it [69:12]; and I-asws am the one wholly for Rasool-Allah-azwj, Allah-azwj Mighty and Majestic is Saying: and a man wholly for one man [39:29].
وَ مِنْ وُلْدِي مَهْدِيُّ هَذِهِ الْأُمَّةِ أَلَا وَ قَدْ جُعِلْتُ مِحْنَتَكُمْ بِبُغْضِي يُعْرَفُ الْمُنَافِقُونَ وَ بِمَحَبَّتِي امْتَحَنَ اللَّهُ الْمُؤْمِنِينَ هَذَا عَهْدُ النَّبِيِّ الْأُمِّيِّ إِلَيَّ أَنَّهُ لَا يُحِبُّكَ إِلَّا مُؤْمِنٌ وَ لَا يُبْغِضُكَ إِلَّا مُنَافِقٌ
And from my-asws sons-asws is Mahdi-asws of this community. Indeed! And your Test has been Made to be – by having my-asws hatred the hypocrite is recognised, and by having my-asws love Allah-azwj Tests the Momineen. This is a pact of the Ummy Prophet-saww to me-asws: ‘No one will love you-asws except a Momin nor hate you-asws except a hypocrite’.
وَ أَنَا صَاحِبُ لِوَاءِ رَسُولِ اللَّهِ ص فِي الدُّنْيَا وَ الْآخِرَةِ وَ رَسُولُ اللَّهِ فَرَطِي وَ أَنَا فَرَطُ شِيعَتِي وَ اللَّهُ لَا عَطِشَ مُحِبِّي وَ لَا خَافَ وَلِيِّي أَنَا وَلِيُ الْمُؤْمِنِينَ وَ اللَّهُ وَلِيِّي حَسْبُ مُحِبِّي أَنْ يُحِبُّوا مَا أَحَبَ اللَّهُ وَ حَسْبُ مُبْغِضِي أَنْ يُبْغِضُوا مَا أَحَبَّ اللَّهُ
And I-asws bearer of the flag of Rasool-Allah-saww in the world and the Hereafter, and Rasool-Allah-saww is my-asws representative, and I-asws am a representative of my-asws Shias. By Allah-azwj! Neither will the one loving me-asws be thirsty nor will my-asws friend be fearing. I-asws am the guardian of the Momineen and Allah-azwj is my-asws Guardian. It suffices the ones who love me-asws that they love what Allah-azwj Loves, and it suffices the ones who hate me-asws that they hate what Allah-azwj Loves.
أَلَا وَ إِنَّهُ بَلَغَنِي أَنَّ مُعَاوِيَةَ سَبَّنِي وَ لَعَنَنِي اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَيْهِ وَ أَنْزِلِ اللَّعْنَةَ عَلَى الْمُسْتَحِقِّ آمِينَ رَبَّ الْعَالَمِينَ رَبَّ إِسْمَاعِيلَ وَ بَاعِثَ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
Indeed! And it has reached me-asws that Muawiya is reviling me-asws and cursing me-asws. O Allah-azwj! Intensify Your-azwj Pressure upon him and Send down the Curses upon the deserving ones. Ameen, Lord-azwj of the worlds, Lord-azwj of Ismail-as, and Sender of Ibrahim-as, You-azwj are the Praise-worthy the Glorious!’
ثُمَّ نَزَلَ عَنْ أَعْوَادِهِ فَمَا عَادَ إِلَيْهَا حَتَّى قَتَلَهُ ابْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ
Then he-asws descended from his-asws pulpit and did not return to it until Ibn Muljim-la killed him-asws.
قَالَ جَابِرٌ سَنَأْتِي عَلَى تَأْوِيلِ مَا ذَكَرْنَا مِنْ أَسْمَائِهِ أَمَّا قَوْلُهُ أَنَا اسْمِي فِي الْإِنْجِيلِ إِلْيَا فَهُوَ عَلِيٌّ بِلِسَانِ الْعَرَبِ وَ فِي التَّوْرَاةِ بريء قَالَ بَرِيءٌ مِنَ الشِّرْكِ وَ عِنْدَ الْكَهَنَةَ بوىء فَهُوَ مَنْ تَبَوَّأَ مَكَاناً وَ بَوَّأَ غَيْرَهُ مَكَاناً وَ هُوَ الَّذِي يُبَوِّئُ الْحَقَّ مَنَازِلَهُ وَ يُبْطِلُ الْبَاطِلَ وَ يُفْسِدُهُ
Jabir said, ‘We shall come to the interpretation of what we mentioned from his-asws names/ And for his-asws words: ‘I-asws, my-asws name in the Evangel is ‘Eliya’, so it is Ali-asws in the language of the Arabs; ‘and in the Torah is ‘Barie’, (means) disavowed from the Shirk; and with the sooth-sayers is ‘Bawie’, it is the one taking command of a place and assumes another place, and he is the one who will place the truth in its place and falsify the falsehood and spoil it.
وَ فِي الزَّبُورِ أري وَ هُوَ السَّبُعُ الَّذِي يَدُقُّ الْعَظْمَ وَ يَفْرِسُ اللَّحْمَ وَ عِنْدَ الْهِنْدِ كبكر قَالَ يَقْرَءُونَ فِي كُتُبٍ عِنْدَهُمْ فِيهَا ذِكْرُ رَسُولِ اللَّهِ ص وَ ذُكِرَ فِيهَا أَنَّ نَاصِرَهُ كبكر وَ هُوَ الَّذِي إِذَا أَرَادَ شَيْئاً لَجَّ فِيهِ فَلَمْ يُفَارِقْهُ حَتَّى يَبْلُغَهُ
And in the Psalms it is ‘Arie’, and it is the predator which breaks the bones and picks the flesh; ‘and with the Indians it is ‘Kabkar’, they are reading in the Books which are with them wherein is mention of Rasool-Allah-saww, and it is mentioned therein that his-saww helper is (called) ‘Kabkar’, and he is the one who whenever he wants something, persists in it, so he does not separate from it until he reaches his aim.
وَ عِنْدَ الرُّومِ بطريسا قَالَ هُوَ مُخْتَلِسُ الْأَرْوَاحِ وَ عِنْدَ الْفُرْسِ حبتر وَ هُوَ الْبَازِي الَّذِي يَصْطَادُ وَ عِنْدَ التُّرْكِ بثير قَالَ هُوَ النَّمِرُ الَّذِي إِذَا وَضَعَ مِخْلَبَهُ فِي شَيْءٍ هَتَكَهُ وَ عِنْدَ الزِّنْجِ حيتر قَالَ هُوَ الَّذِي يَقْطَعُ الْأَوْصَالَ
‘And with the Romans is ‘Batreesa’, it is the capturer of the souls; ‘and with the Persians is ‘Habtar’, and it is the buzzard which hunts; ‘and with the Turks is ‘Bashir’, it is the tiger who when he places his claws into something, tears it; ‘and with Al-Zanj is ‘Hayter’, he is the one who cuts the joints.
وَ عِنْدَ الْحَبَشَةِ بثريك قَالَ هُوَ الْمُدَمِّرُ عَلَى كُلِّ شَيْءٍ أَتَى عَلَيْهِ وَ عِنْدَ أُمِّي حَيْدَرَةُ قَالَ هُوَ الْحَازِمُ الرَّأْيِ الْخَيْرُ النِّقَابُ النَّظَّارُ فِي دَقَائِقِ الْأَشْيَاءِ
‘And with the Ethiopians is ‘Bashreek’, it is the demolisher upon all things he comes to; ‘and with my-asws mother-as is ‘Hyder’, he is the assertive of the good view, the implementer (of the matters), the watcher into the subtleties of things;
وَ عِنْدَ ظِئْرِي مَيْمُونٌ قَالَ جَابِرٌ أَخْبَرَنِي مُحَمَّدُ بْنُ عَلِيٍّ ع قَالَ كَانَتْ ظِئْرُ عَلِيٍّ ع الَّتِي أَرْضَعَتْهُ امْرَأَةً مِنْ بَنِي هِلَالٍ خَلَّفَتْهُ فِي خِبَائِهَا وَ مَعَهُ أَخٌ لَهُ مِنَ الرَّضَاعَةِ وَ كَانَ أَكْبَرَ مِنْهُ سِنّاً بِسَنَةٍ إِلَّا أَيَّاماً وَ كَانَ عِنْدَ الْخِبَاءِ قَلِيبٌ
‘And with my-asws nurse-maid is ‘Maymoun’. Jabir said, ‘Muhammad-asws Bin Ali-asws informed me saying: ‘The nurse-maid of Ali-asws who breast-fed him-asws was a woman from the clan of Hilal. He-asws was left in her tent and with him-asws was his-asws brother from the breast-feeding, and he-asws was older than him-asws by a year, except by some days, and there was a well by the tent.
فَمَرَّ الصَّبِيُّ نَحْوَ الْقَلِيبِ وَ نَكَسَ رَأْسَهُ فِيهِ فَحَبَا عَلِيٌّ ع خَلْفَهُ فَتَعَلَّقَتْ رِجْلُ عَلِيٍّ ع بِطُنُبِ الْخَيْمَةِ فَجَرَّ الْحَبْلَ حَتَّى أَتَى عَلَى أَخِيهِ فَتَعَلَّقَ بِفَرْدِ قَدَمَيْهِ وَ فَرْدِ يَدَيْهِ أَمَّا الْيَدُ فَفِي فِيهِ وَ أَمَّا الرِّجْلُ فَفِي يَدِهِ
The child passed by towards the well and hanged his head into it, and Ali-asws crawled behind him and a leg of Ali-asws got stuck with a rope of the tent. He-asws dragged the rope until he-asws came to his-asws brother, and hung on with one of his legs and one of his-asws hands. As for the hand, it was in his-asws mouth, and as for the leg, it was in his-asws hand.
فَجَاءَتْهُ أُمُّهُ فَأَدْرَكَتْهُ فَنَادَتْ يَا لَلْحَيِّ يَا لَلْحَيِّ يَا لَلْحَيِ مِنْ غُلَامٍ مَيْمُونٍ أَمْسَكَ عَلَى وَلَدِي فَأَخَذُوا الطِّفْلَ مِنْ عِنْدِ رَأْسِ الْقَلِيبِ وَ هُمْ يَعْجَبُونَ مِنْ قُوَّتِهِ عَلَى صِبَاهُ وَ لِتَعَلُّقِ رِجْلِهِ بِالطُّنُبِ وَ لِجَرِّهِ الطِّفْلَ حَتَّى أَدْرَكُوهُ
His mother came and caught him. She called out, ‘O the life! O the life! O the life from an auspicious (Maymoun) boy withholding my son!’ They took the child from the top of the well and they were astounded from his-asws strength upon his youth, and the sticking of his-asws leg with the rope and dragging the dragging it to the child until he-asws came to him.
فَسَمَّتْهُ أُمُّهُ مَيْمُوناً أَيْ مُبَارَكاً فَكَانَ الْغُلَامُ فِي بَنِي هِلَالٍ يُعْرَفُ بِمُعَلَّقِ مَيْمُونٍ وَ وُلْدُهُ إِلَى الْيَوْمِ
His mother named him-asws ‘Maymoun’ (auspicious), i.e., Blessed. Among the clan of Hilal, the boy was well known as ‘The one hung on to by the auspicious one-asws’, and (so did) his children (name him as such) until today.
وَ عِنْدَ الْأَرْمَنِ فَرِيقٌ قَالَ الْفَرِيقُ الْجَسُورُ الَّذِي يَهَابُهُ النَّاسُ وَ عِنْدَ أَبِي ظَهِيرٌ قَالَ كَانَ أَبُوهُ يَجْمَعُ وُلْدَهُ وَ وُلْدَ إِخْوَتِهِ ثُمَّ يَأْمُرُهُمْ بِالصِّرَاعِ وَ ذَلِكَ خُلُقٌ فِي الْعَرَبِ فَكَانَ عَلِيٌّ ع يَحْسِرُ عَنْ سَاعِدَيْنِ لَهُ غَلِيظَيْنِ قَصِيرَيْنِ وَ هُوَ طِفْلٌ ثُمَّ يُصَارِعُ كِبَارَ إِخْوَتِهِ وَ صِغَارَهُمْ وَ كِبَارَ بَنِي عَمِّهِ وَ صِغَارَهُمْ فَيَصْرَعُهُمْ فَيَقُولُ أَبُوهُ ظَهَرَ عَلِيٌ فَسَمَّاهُ ظَهِيراً
‘And with the Armenian is ‘Fareeq’, the ‘Fareeq’ is the courageous one the people fear; ‘and with my-asws father-as is ‘Zaheer’, his-asws father-as gathered his-as children and children of his-as brothers, then instructed them with the wrestling, and that was a mannerism among the Arabs. Ali-asws used to regret upon there being two short hands of his-asws while he-asws was a child. Then he-asws wrestled the elder brothers and their young ones, and older ones of the clan of his-asws uncle, and their young ones. He-asws wrestled them and his-asws father-as said: ‘Ali-asws has prevailed’. So, he-as named him-asws ‘Zaheer’ (prevailer).
وَ عِنْدَ الْعَرَبِ عَلِيٌّ قَالَ جَابِرٌ اخْتَلَفَ النَّاسُ مِنْ أَهْلِ الْمَعْرِفَةِ لِمَ سُمِّيَ عَلِيٌّ عَلِيّاً فَقَالَتْ طَائِفَةٌ لَمْ يُسَمَّ أَحَدٌ مِنْ وُلْدِ آدَمَ قَبْلَهُ بِهَذَا الِاسْمِ فِي الْعَرَبِ وَ لَا فِي الْعَجَمِ إِلَّا أَنْ يَكُونَ الرَّجُلُ مِنَ الْعَرَبِ يَقُولُ ابْنِي هَذَا عَلِيٌّ يُرِيدُ بِهِ مِنَ الْعُلُوِّ لَا أَنَّهُ اسْمُهُ وَ إِنَّمَا تُسَمَّى النَّاسُ بِهِ بَعْدَهُ وَ فِي وَقْتِهِ
‘And with the Arabs is ‘Ali’. Jabir said, ‘The people, from the people of understanding have differed why Ali-asws was named as ‘Ali’. A group said, ‘No one from the children of Adam-as had been named with this name before him-asws among the Arabs nor among the non-Arabs except if the man from the Arabs would happen to say, ‘This son of mine is ‘Ali’, he would intend by it the exaltedness, not that it is his name, and rather the people were named by it after him-asws and during his-asws time’.
وَ قَالَتْ طَائِفَةٌ سُمِّيَ عَلِيٌّ عَلِيّاً لِعُلُوِّهِ عَلَى كُلِّ مَنْ بَارَزَهُ وَ قَالَتْ طَائِفَةٌ سُمِّيَ عَلِيٌّ عَلِيّاً لِأَنَّ دَارَهُ فِي الْجِنَانِ تَعْلُو حَتَّى تُحَاذِيَ مَنَازِلَ الْأَنْبِيَاءِ وَ لَيْسَ نَبِيٌّ يَعْلُو مَنْزِلُهُ مَنْزِلَ عَلِيٍ
And a group said, ‘Ali-asws has been named as ‘Ali’ due to his-asws exaltedness over all the one who duelled him-asws’. And a group said, ‘Ali-asws has been named as Ali-asws because his-asws house in the Gardens is high to the extent that it is parallel to the houses of the Prophets-as, and there isn’t any Prophet-as whose house is higher than the house of Ali-asws’.
وَ قَالَتْ طَائِفَةٌ سُمِّيَ عَلِيٌّ عَلِيّاً لِأَنَّهُ عَلَا عَلَى ظَهْرِ رَسُولِ اللَّهِ ص بِقَدَمَيْهِ طَاعَةً لِلَّهِ عَزَّ وَ جَلَّ وَ لَمْ يَعْلُ أَحَدٌ عَلَى ظَهْرِ نَبِيٍّ غَيْرُهُ عِنْدَ حَطِّ الْأَصْنَامِ مِنْ سَطْحِ الْكَعْبَةِ
And a group said, ‘Ali-asws has been named as Ali-asws because he-asws was upon the back (shoulders) of Rasool-Allah-saww with his-asws feet, in obedience to Allah-azwj Mighty and Majestic, and no one has been high upon the back of the Prophet-saww apart from him-asws during dropping of the idols from the roof of the Kabah’.
وَ قَالَتْ طَائِفَةٌ وَ إِنَّمَا سُمِّيَ عَلِيّاً لِأَنَّهُ زُوِّجَ فِي أَعْلَى السَّمَاوَاتِ وَ لَمْ يُزَوَّجْ أَحَدٌ مِنْ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ فِي ذَلِكَ الْمَوْضِعِ غَيْرُهُ وَ قَالَتْ طَائِفَةٌ إِنَّمَا سُمِّيَ عَلِيٌّ عَلِيّاً لِأَنَّهُ كَانَ أَعْلَى النَّاسِ عِلْماً بَعْدَ رَسُولِ اللَّهِ ص
And a group said, ‘And rather Ali-asws has been named as ‘Ali’ because he-asws was married in the high skies and no one from the creatures of Allah-azwj Mighty and Majestic has been married in that place apart from him-asws’. And a group said, ‘But rather, Ali-asws has been named as ‘Ali’ because he-asws was the highest of the people in knowledge after Rasool-Allah-saww’’.[83]
[1] تفسير القمي، ج1، ص: 281
[2] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 9 H 6 d
[3] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 9 H 7 c
[4] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 9 H 8
[5] Bihar Al-Anwaar – V 21, The book of our Prophet-saww, P 3 Ch 21 H 4
[6] Bihar Al-Anwaar – V 21, The book of our Prophet-saww, P 3 Ch 30 H 1
[7] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 9 H 11
[8] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 20 H 6
[9] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 20 H 6
[10] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 3 H 71
[11] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 21 H 7
[12] خواصّ القرآن: 2 «قطعة منه»
[13] تفسير العيّاشي 2: 46/ 1.
[14] مجمع البيان 5: 4. تفسير الصافي ج2 318 سورة التوبة ….. ص : 318
البرهان في تفسير القرآن ج2 727 سورة التوبة فضلها: ….. ص : 727
تفسير كنز الدقائق و بحر الغرائب ج5 387 تفسير سورة براءة ….. ص : 385
This is Khabar e Wahid all are referring to Majma al Bain.
[15] مجمع البيان 5: 4.
[16] تفسير العيّاشي 2: 73/ 2
[17] تفسير القمّي 1: 282.
[18] Al Kafi – V 4 – The Book of Hajj Ch 50 H 3
[19] Al Kafi – V 4 – The Book of Hajj Ch 28 H 10
[20] Al Kafi – V 4 – The Book of Hajj Ch 28 H 10
[21] تفسير العيّاشي 2: 73/ 4
[22] تفسير العيّاشي 2: 76/ 12
[23] تفسير العيّاشي 2: 76/ 14
[24] تفسير العيّاشي 2: 76/ 15.
[25] معاني الأخبار: 298/ 2.
[26] معاني الأخبار: 59/ 9
[27] تفسير العيّاشي 2: 76/ 13
[28] Taweel Al Ayaat – Ch 9 H 2
[29] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 1 H 17 (Extract)
[30] Al Kafi – V 4 – The Book of Hajj Ch 29 H 1
[31] معاني الأخبار: 295/ 3
[32] Tafseer Noor Al Saqalayn – H 73 (Extract)
[33] مناقب ابن شهر آشوب 2: 126
[34] مناقب ابن شهر آشوب 2: 127.
[35] تفسير القمّي 1: 281
[36] Tafseer Abu Hamza Al Sumaly – H 121 – (Non-Shiah source – Shafei)
[37] تفسير الصافي، ج2، ص: 320
[38] Al Kafi – V 5 – The Book of Jihaad Ch 3 H 2 (Extract)
[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 3 (Extract)
[40] تفسير العيّاشي 2: 77/ 22.
[41] المناقب 2: 127
[42] قرب الإسناد: 46.
[43] الأمالي: 72/ 7، شواهد التنزيل 1: 209/ 281.
[44] تفسير العيّاشي 2: 78/ 25
[45] تفسير العيّاشي 2: 79/ 26.
[46] Taweel Al Ayaat Al Zaahira – Ch 9 H 6
[47] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 3 H 48
[48] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 10 H 4
[49] Al Mahaasin – V 1 Bk 4 – H 135
[50] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 15
[51] Al Kafi V 1 – The Book Of Divine Authority CH 124 H 9
[52] تفسير العيّاشي 2: 83/ 32.
[53] تفسير العيّاشي 2: 83/ 33.
[54] Kitab Sulaym Bin Qays Al-Hilali – H 11
[55] تفسير القمّي 1: 283.
[56] تفسير العيّاشي 2: 83/ 31.
[57] Tafseer Abu Hamza Al Sumaly – H 122
[58] تفسير القمّي 1: 284.
[59] Kitab Suleym Bin Qays – H 93
[60] Al Kafi – V 8 H 14693
[61] الأمالي 2: 159 و 163
[62] تفسير العياشي 2: 83/ 34.
[63] تفسير القمّي 1: 284.
[64] مجمع البيان 5: 23، شواهد التنزيل 1: 250/
[65] تحفة الأبرار: 117 (مخطوط)، مناقب ابن شهر آشوب 2: 69، و الطرائف: 50/ 44،
[66] تفسير فرات الكوفي، ص: 168
[67] تفسير العياشي 2: 84/ 36
[68] Tafseer Abu Hamza Al Sumaly – H 123
[69] تفسير نور الثقلين، ج2، ص: 195 H 85
[70] تفسير القمّي 1 لا 284
[71] تفسير العيّاشي 2: 84/ 38.
[72] تفسير العيّاشي 2: 84/ 39.
[73] الكافي 2: 12/ 3
[74] تفسير القمّي 1: 288
[75] الكافي 8: 376/ 566
[76] الدر المنثور 4: 166. (Non-Shia source)
[77] دعائم الإسلام 1: 149. (Non-Shia source)
[78] الكافي 3: 567/ 4.
[79] Al Kafi V 3 – The Book Of Zakāt CH 46 H 1
[80] الاحتجاج: 250.
[81] Tafseer Imam Hassan Al Askariasws – S 323 (Extract)
[82] تفسير العيّاشي 2: 86/ 43.
[83] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 2 H 1