بحار الأنوار

BIHAR AL-ANWAAR

الجزء الخامس عشر

Volume 15

Part 1 out of 2

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

 

كتاب تاريخ نبينا ص‏

THE BOOK OF THE HISTORY OF OUR PROPHET^-saww AND HIS^-saww SITUATIONS

باب 1 بدء خلقه و ما جرى له في الميثاق و بدء نوره و ظهوره ص من لدن آدم ع و بيان حال‏ آبائه العظام و أجداده الكرام لا سيما عبد المطلب و والديه عليهم الصلاة و السلام و بعض أحوال العرب في الجاهلية و قصة الفيل و بعض النوادر

CHAPTER 1 – BEGINNING OF HIS^-saww CREATION AND WHAT FLOWED FOR HIM^-saww DURING THE COVENANT, AND BEGINNING OF HIS^-saww LIGHT AND HIS^-saww APPEARANCE FROM ADAM^-as, AND EXPLANATION OF HIS^-saww GREAT FOREFATHERS^-as, AND HIS^-saww HONOURABLE ANCESTORS, PRINCIPALLY ABDUL MUTTALIB^-asws AND HIS^-saww PARENTS, AND SOME OF THE SITUATIONS OF THE ARABS DURING THE PRE-ISLAMIC PERIOD, AND STORY OF THE ELEPHANT, AND SOME MISCELLANEOUS MATTERS

الآيات آل عمران‏ وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ قالَ أَ أَقْرَرْتُمْ وَ أَخَذْتُمْ عَلى‏ ذلِكُمْ إِصْرِي قالُوا أَقْرَرْنا قالَ فَاشْهَدُوا وَ أَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ‏

The Verses – (Surah) AAl-e^–Imran: And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom^– then a Rasool comes to you verifying to what is with you, you must believe in him, and you must help him”. He said: “Do you affirm and accept My Pact upon that?” They said: ‘We do accept’. He said: “Then bear witness, and I (too) am of the Bearers of Witness with you [3:81]

الأعراف‏ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى‏ أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏ شَهِدْنا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ

(Surah) Al Araaf: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. (He Said): “Lest you should be saying on the Day of Qiyamah, ‘We were oblivious of this’ [7:172]

أَوْ تَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ‏

Or you should be saying, ‘But rather, our fathers associated from before, and were an offspring from after them. Will You Destroy us due to the deeds of the wrong^–doers?’ [7:173]

الشعراء الَّذِي يَراكَ حِينَ تَقُومُ

(Surah) Al Shoara: The One Who Sees you when you stand up (for Salat) [26:218]

وَ تَقَلُّبَكَ فِي السَّاجِدِينَ‏

And your transfer among the Sajdah performers [26:219]

الأحزاب‏ وَ إِذْ أَخَذْنا مِنَ النَّبِيِّينَ مِيثاقَهُمْ وَ مِنْكَ وَ مِنْ نُوحٍ وَ إِبْراهِيمَ وَ مُوسى‏ وَ عِيسَى ابْنِ مَرْيَمَ وَ أَخَذْنا مِنْهُمْ مِيثاقاً غَلِيظاً

(Surah) Al Ahzaab: And when We Took from the Prophets, their Covenants, and from you, and from Noah and Ibrahim and Musa and Isa son of Maryam, and We Took from them a Solemn Covenant [33:7]

لِيَسْئَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ وَ أَعَدَّ لِلْكافِرِينَ عَذاباً أَلِيماً

In order for Him to Question the truthful about their truthfulness. And He has Prepared a painful Punishment for the Kafirs [33:8]

1^– فس، تفسير القمي مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْفُرَاتِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الَّذِي يَراكَ حِينَ تَقُومُ‏ فِي النُّبُوَّةِ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ‏ قَالَ فِي أَصْلَابِ النَّبِيِّينَ‏

‘Tafseer Al Qummi’^– Muhammad Bin Al Waleed, from Muhammad Bin Al Furaat,

‘From Abu Ja’far^-asws having said: ‘The One Who Sees you when you stand up (for Salat) [26:218], regarding the Prophet-hood, And your transfer among the Sajdah performers [26:219], he^-asws said: ‘In Sulb (lineages) of the Prophets^-as’’.[1]

2^– كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنِ الْحُسَيْنِ بْنِ هَارُونَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ أَبِي الْجَارُودِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ‏ قَالَ يَرَى تَقَلُّبَهُ فِي أَصْلَابِ النَّبِيِّينَ مِنْ نَبِيٍّ إِلَى نَبِيٍّ حَتَّى أَخْرَجَهُ مِنْ صُلْبِ أَبِيهِ مِنْ نِكَاحٍ غَيْرِ سِفَاحٍ مِنْ لَدُنْ آدَمَ ع‏

‘Kanz Jamie Al Fawaid’, ‘Taweel Al Ayaat Al Zaahira’^– Muhammad Bin Al-Abbas, from Al-Husayn Bin Haroun, from Ali Bin Mahziyar, from his brother, from Bin Asbat, from Abdul Rahman Bin Hamad, from Abu Al Jaroud who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: And your transfer among the Sajdah performers [26:219]. He^-asws said: ‘He^-azwj Saw his^-saww transfer in the Sulb of the Prophets^-as; from a Prophet^-as to a Prophet^-as, until He^-azwj Took him^-saww out from his^-saww father^-as, from marriage, not other than that, from Adam^-as onwards’’.[2]

3^– ير، بصائر الدرجات بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ مَعْمَرٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ هذا نَذِيرٌ مِنَ النُّذُرِ الْأُولى‏ قَالَ يَعْنِي بِهِ مُحَمَّداً ص حَيْثُ دَعَاهُمْ إِلَى الْإِقْرَارِ بِاللَّهِ فِي الذَّرِّ الْأَوَّلِ

‘Basaair Al Darajaat’^– One of our companions, from Muhammad Bin Al-Husayn, from Ali Bin Asbat, from Ali Bin Ma’bar, from his father who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Blessed and Exalted: This one is a Warner from the former Warners [53:56], Meaning by it Muhammad^-saww, where he^-saww called them to Allah^-azwj Mighty and Majestic to the acknowledgement with Allah^-azwj in the first (realm of the) particles’’.[3]

4^– ل، الخصال مع، معاني الأخبار الْحَاكِمُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمَرْوَزِيُّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُرْجَانِيِّ عَنْ عَبْدِ الصَّمَدِ بْنِ يَحْيَى الْوَاسِطِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْمَدَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ نُورَ مُحَمَّدٍ ص قَبْلَ أَنْ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْعَرْشَ وَ الْكُرْسِيَّ وَ اللَّوْحَ وَ الْقَلَمَ وَ الْجَنَّةَ وَ النَّارَ وَ قَبْلَ أَنْ خَلَقَ آدَمَ وَ نُوحاً وَ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ وَ يَعْقُوبَ وَ مُوسَى وَ عِيسَى وَ دَاوُدَ وَ سُلَيْمَانَ ع

Al Hakim Ahmad Bin Muhammad Bin Abdul Rahman Al Marouzy, from Muhammad Bin Ibrahim Al Jarjany, from Abdul Samad Bin Yahya Al Wasity, from Al-Hassan Bin Ali Al Madany, from Abdullah Bin Al Mubarak, from Sufyan Al Sowry,

‘From Ja’far^-asws Bin Muhammad Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from his^-asws father^-asws, from Ali^-asws Bin Abu Talib^-asws having said: ‘Allah^-azwj Blessed and Exalted Created the Noor (Light) of Muhammad^-saww before He^-azwj Created the skies and the earth, and the Throne and the Chair, and the Tablets and the Pen, and the Paradise and the Fire, and before He^-azwj Created Adam^-as, and Noah^-as, and Ibrahim^-as, and Ismail^-as, and Yaqoub^-as, and Musa^-as and Isa^-as, and Dawood^-as, and Suleyman^-as.

وَ كُلَّ مَنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي قَوْلِهِ‏ وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ‏ إِلَى قَوْلِهِ‏ وَ هَدَيْناهُمْ إِلى‏ صِراطٍ مُسْتَقِيمٍ‏ وَ قَبْلَ أَنْ خَلَقَ الْأَنْبِيَاءَ كُلَّهُمْ بِأَرْبَعِ مِائَةِ أَلْفِ سَنَةٍ وَ أَرْبَعٍ وَ عِشْرِينَ أَلْفَ سَنَةٍ

And (before the creation of) all the ones Allah^-azwj Mighty and Majestic Said in His^-azwj Words: And We Granted to him Is’haq and Yaqoub, [6:84] – up to His^-azwj Words: and Guided them to the Straight Path [6:87], and before He^-azwj Created all of the Prophets^-as by four hundred and twenty thousand years.

وَ خَلَقَ عَزَّ وَ جَلَّ مَعَهُ اثْنَيْ عَشَرَ حِجَاباً حِجَابَ الْقُدْرَةِ وَ حِجَابَ الْعَظَمَةِ وَ حِجَابَ الْمِنَّةِ وَ حِجَابَ الرَّحْمَةِ وَ حِجَابَ السَّعَادَةِ وَ حِجَابَ الْكَرَامَةِ وَ حِجَابَ الْمَنْزِلَةِ وَ حِجَابَ الْهِدَايَةِ وَ حِجَابَ النُّبُوَّةِ وَ حِجَابَ الرِّفْعَةِ وَ حِجَابَ الْهَيْبَةِ وَ حِجَابَ الشَّفَاعَةِ

And the Mighty and Majestic Created twelve Veils with it – The Veil of Power, and the Veil of Magnificence, and the Veil of Conferment, and the Veil of Mercy, and the Veil of Auspiciousness, and the Veil of Honour, and the Veil of Status, and the Veil of Guidance, and the Veil of Prophet-hood, and the Veil of Eminence, and the Veil of Awe, and the Veil of Intercession.

ثُمَّ حَبَسَ نُورَ مُحَمَّدٍ ص فِي حِجَابِ الْقُدْرَةِ اثْنَيْ عَشَرَ أَلْفَ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ فِي حِجَابِ الْعَظَمَةِ أَحَدَ عَشَرَ أَلْفَ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ عَالِمِ السِّرِّ وَ فِي حِجَابِ الْمِنَّةِ عَشْرَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ قَائِمٌ لَا يَلْهُو

Then He^-azwj Withheld the Noor of Muhammad^-saww in the Veil of Power for twelve thousand years, and he^-saww was saying: ‘Glorious is my^-saww Lord^-azwj the Exalted’; and in the Veil of Magnificence for eleven thousand years, and he^-saww was saying: ‘Glorious is the Knower of Secrets’; and in the Veil of Conferment for ten thousand years, and he^-saww was saying: ‘Glorious is the One Who is Standing not in vain’.

وَ فِي حِجَابِ الرَّحْمَةِ تِسْعَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ الرَّفِيعِ الْأَعْلَى وَ فِي حِجَابِ السَّعَادَةِ ثَمَانِيَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ دَائِمٌ لَا يَسْهُو وَ فِي حِجَابِ الْكَرَامَةِ سَبْعَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ غَنِيٌّ لَا يَفْتَقِرُ وَ فِي حِجَابِ الْمَنْزِلَةِ سِتَّةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ الْعَلِيمِ الْكَرِيمِ‏

And in the Veil of Mercy for nine thousand years, and he^-saww was saying: ‘Glory is the Lofty, the Exalted’, and in the Veil of Auspiciousness for eight thousand years and he^-saww was saying: ‘Glorious is One Who is Permanent and does not forget’, and in the Veil of Honour for seven thousand years and he^-saww was saying: ‘Glorious is the One Who is Rich and does not get impoverished’, and in the Veil of the Status for six thousand years and he^-saww was saying: ‘Glorious is the Knower, the Benevolent’.

وَ فِي حِجَابِ الْهِدَايَةِ خَمْسَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ ذِي الْعَرْشِ الْعَظِيمِ‏ وَ فِي حِجَابِ النُّبُوَّةِ أَرْبَعَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ‏ رَبِ‏ الْعِزَّةِ عَمَّا يَصِفُونَ‏ وَ فِي حِجَابِ الرِّفْعَةِ ثَلَاثَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ ذِي الْمُلْكِ وَ الْمَلَكُوتِ

And in the Veil of Guidance for five thousand years and he^-saww was saying: ‘Glorious is the One with the Magnificent Throne, and in the Veil of Prophet-hood for four thousand years and he^-saww was saying: ‘Glorious is the Lord^-azwj of the Might from what they are ascribing’, and in the Veil of the Eminence for three thousand years and he^-saww was saying: ‘Glorious is the One With the Kingship and the Kingdoms.

وَ فِي حِجَابِ الْهَيْبَةِ أَلْفَيْ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ اللَّهِ وَ بِحَمْدِهِ وَ فِي حِجَابِ الشَّفَاعَةِ أَلْفَ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ

And in the Veil of Awe for two thousand years and he^-saww was saying: ‘Glorious is Allah^-azwj and with His^-azwj Praise’, and in the Veil of Intercession for a thousand years, and he^-saww as saying: ‘Glorious is Magnificent Lord^-azwj and with His^-azwj Praise’.

ثُمَّ أَظْهَرَ اسْمَهُ عَلَى اللَّوْحِ فَكَانَ عَلَى اللَّوْحِ مُنَوَّراً أَرْبَعَةَ آلَافِ سَنَةٍ ثُمَّ أَظْهَرَهُ عَلَى الْعَرْشِ فَكَانَ عَلَى سَاقِ الْعَرْشِ مُثْبَتاً سَبْعَةَ آلَافِ سَنَةٍ إِلَى أَنْ وَضَعَهُ اللَّهُ عَزَّ وَ جَلَّ فِي صُلْبِ آدَمَ ع‏ ثُمَّ نَقَلَهُ مِنْ صُلْبِ آدَمَ ع إِلَى صُلْبِ نُوحٍ ع ثُمَّ مِنْ صُلْبٍ إِلَى صُلْبٍ‏ حَتَّى أَخْرَجَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ صُلْبِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ

Then He^-azwj Manifested his^-saww name upon the Tablets. He^-saww was radiant upon the Tablets for four thousand years; then He^-azwj Manifested it upon the Throne, and it was affirmed upon the Base of the Throne for seven thousand years, until Allah^-azwj Mighty and Majestic Placed him^-saww in the Sulb of Adam^-as, then Transferred him^-saww from the Sulb of Adam^-as to the Sulb of Noah^-as, then from a Sulb to a Sulb until Allah^-azwj Mighty and Majestic Extracted him^-as from the Sulb of Abdullah^-asws Bin Abdul Muttalib^-asws.

فَأَكْرَمَهُ بِسِتِّ كَرَامَاتٍ أَلْبَسَهُ قَمِيصَ الرِّضَا وَ رَدَّاهُ بِرِدَاءِ الْهَيْبَةِ وَ تَوَّجَهُ بِتَاجِ الْهِدَايَةِ وَ أَلْبَسَهُ سَرَاوِيلَ الْمَعْرِفَةِ وَ جَعَلَ تِكَّتَهُ تِكَّةَ الْمَحَبَّةِ يَشُدُّ بِهَا سَرَاوِيلَهُ وَ جَعَلَ نَعْلَهُ نَعْلَ الْخَوْفِ وَ نَاوَلَهُ عَصَا الْمَنْزِلَةِ

Then He^-azwj Honoured him^-as with six honours – He^-azwj Clothed him^-saww with a shirt of the (Divine) Pleasure, and Cloaked him^-saww with a robe of Awe, and Crowned him^-saww with a crown of Guidance, and Clothed him^-saww with an outfit of the understanding, and Waist^–banded him^-saww with a waist^–band of the Love, tightening his^-saww outfit with it, and Made his^-saww slipper to be a slipper of Fear, and Gave him^-as a staff of Status.

ثُمَّ قَالَ يَا مُحَمَّدُ اذْهَبْ إِلَى النَّاسِ فَقُلْ لَهُمْ قُولُوا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ

Then He^-azwj Said: ‘O Muhammad^-saww! Go to the people and say to them: ‘Say, ‘There is no god except Allah^-azwj, Muhammad^-saww is a Rasool^-saww of Allah^-azwj’.

وَ كَانَ أَصْلُ ذَلِكَ الْقَمِيصِ مِنْ سِتَّةِ أَشْيَاءَ قَامَتُهُ مِنَ الْيَاقُوتِ وَ كُمَّاهُ مِنَ اللُّؤْلُؤِ وَ دِخْرِيصُهُ مِنَ الْبِلَّوْرِ الْأَصْفَرِ وَ إِبْطَاهُ مِنَ الزَّبَرْجَدِ وَ جُرُبَّانُهُ مِنَ الْمَرْجَانِ الْأَحْمَرِ وَ جَيْبُهُ مِنْ نُورِ الرَّبِّ جَلَّ جَلَالُهُ ‏

And the origin of that shirt was from six things – Its frame is of rubies, and its display is of pearls, and its patch is of yellow crystal, and its shoulder (area) is of aquamarine, and its collar is of red coral, and its pocket is from the Noor of the Lord^-azwj, Majestic is His^-azwj Majesty.

فَقَبِلَ اللَّهُ عَزَّ وَ جَلَّ تَوْبَةَ آدَمَ ع بِذَلِكَ الْقَمِيصِ وَ رَدَّ خَاتَمَ سُلَيْمَانَ ع بِهِ وَ رَدَّ يُوسُفَ ع إِلَى يَعْقُوبَ ع بِهِ وَ نَجَّى يُونُسَ ع مِنْ بَطْنِ الْحُوتِ بِهِ وَ كَذَلِكَ سَائِرُ الْأَنْبِيَاءِ ع أَنْجَاهُمْ مِنَ الْمِحَنِ بِهِ وَ لَمْ يَكُنْ ذَلِكَ الْقَمِيصُ إِلَّا قَمِيصَ مُحَمَّدٍ ص

Allah^-azwj Mighty and Majestic Accepted the repentance of Adam^-as with that shirt, and Returned the ring of Suleyman^-as by it, and Returned Yusuf^-as to Yaqoub^-as by it, and Rescued Yunus^-as from the belly of the whale by it, and like that are the rest of the Prophets^-as, He^-azwj Rescued them^-as from the Tests by it, and that shirt did not happen to be except the shirt of Muhammad^-saww’’.[4]

5^– فر، تفسير فرات بن إبراهيم عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ بِإِسْنَادِهِ‏ عَنْ قَبِيصَةَ بْنِ يَزِيدَ الْجُعْفِيِ‏ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ ع وَ عِنْدَهُ ابْنُ ظَبْيَانَ وَ الْقَاسِمُ الصَّيْرَفِيُ‏ فَسَلَّمْتُ وَ جَلَسْتُ وَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ‏ أَيْنَ كُنْتُمْ قَبْلَ أَنْ يَخْلُقَ اللَّهُ سَمَاءً مَبْنِيَّةً وَ أَرْضاً مَدْحِيَّةً أَوْ ظُلْمَةً أَوْ نُوراً

‘Tafseer Furat Bin Ibrahim’^– From Ja’far Bin Muhammad Al Fazary, by his chain from Qubeysa Bin Yazeed Al Jufy who said,

‘I went to Al-Sadiq^-asws and in his^-asws presence were Bin Zabyan and Al-Qasim Al-Sayrafi. I greeted and sat down, and I said, ‘O son^-asws of Rasool-Allah^-saww! Where were you^-asws (Imams^-asws) before Allah^-azwj Created the Constructed sky, and the spread earth, or darkness or light?’

قَالَ كُنَّا أَشْبَاحَ نُورٍ حَوْلَ الْعَرْشِ نُسَبِّحُ اللَّهَ قَبْلَ أَنْ يَخْلُقَ آدَمَ ع بِخَمْسَةَ عَشَرَ أَلْفَ عَامٍ فَلَمَّا خَلَقَ اللَّهُ آدَمَ ع فَرَّغَنَا فِي صُلْبِهِ فَلَمْ يَزَلْ يَنْقُلُنَا مِنْ صُلْبٍ طَاهِرٍ إِلَى رَحِمٍ مُطَهَّرٍ حَتَّى بَعَثَ اللَّهُ مُحَمَّداً ص الْخَبَرَ

He^-asws said: ‘We^-asws were apparitions of light (Al-Noor) around the Throne. We^-asws were Glorifying Allah^-azwj before He^-azwj Created Adam^-as by fifteen thousand years. When Allah^-azwj Created Adam^-as, we^-asws were emptied into the his^-as Sulb, so we^-asws did not cease to be transferred from a clean Sulb to a clean womb until Allah^-azwj Sent Muhammad^-saww’ – the Hadeeth’.[5]

6^– فر، تفسير فرات بن إبراهيم جَعْفَرُ بْنُ مُحَمَّدِ بْنِ بِشْرَوَيْهِ الْقَطَّانُ بِإِسْنَادِهِ عَنِ الْأَوْزَاعِيِ‏ عَنْ‏ صَعْصَعَةَ بْنِ صُوحَانَ وَ الْأَحْنَفِ بْنِ قَيْسٍ عَنِ ابْنِ عَبَّاسٍ‏ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَلَقَنِيَ اللَّهُ نُوراً تَحْتَ الْعَرْشِ قَبْلَ أَنْ يَخْلُقَ آدَمَ ع بِاثْنَيْ عَشَرَ أَلْفَ سَنَةٍ فَلَمَّا أَنْ خَلَقَ اللَّهُ آدَمَ ع أَلْقَى النُّورَ فِي صُلْبِ آدَمَ ع فَأَقْبَلَ يَنْتَقِلُ ذَلِكَ النُّورُ مِنْ صُلْبٍ إِلَى صُلْبٍ حَتَّى افْتَرَقْنَا فِي صُلْبِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ وَ أَبِي طَالِبٍ فَخَلَقَنِي رَبِّي مِنْ ذَلِكَ النُّورِ لَكِنَّهُ لَا نَبِيَّ بَعْدِي‏

‘Tafseer Furat Bin Ibrahim’^– Ja’far Bin Muhammad Bin Baharwiya Al Qatan, by his chain from Al Awzaie, from Sa’sa’a Bin Sowhan and Al Ahnaf Bin Qays, from Bin Abbas who said,

‘Rasool-Allah^-saww said: ‘Allah^-azwj Created me^-saww as a Noor beneath the Throne before He^-azwj Created Adam^-as by twelve thousand years. When Allah^-azwj Created Adam^-as, He^-azwj Cast the Noor in Sulb of Adam^-as. Thus, that Noor went on to be transferred from a Sulb to a Sulb until we^-asws were separated in the Sulb of Abdullah^-asws Bin Abdul Muttalib^-asws and Abu Talib^-asws. My^-saww Lord^-azwj Created me^-saww from that Noor, but there is no Prophet^-as after me^-saww’’.[6]

7^– ع، علل الشرائع إِبْرَاهِيمُ بْنُ هَارُونَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي الثَّلْجِ‏ عَنْ عِيسَى بْنِ مِهْرَانَ‏ عَنْ مُنْذِرٍ الشراك [السَّرَّاجِ‏] عَنْ إِسْمَاعِيلَ بْنِ عُلَيَّةَ عَنْ أَسْلَمَ بْنِ مَيْسَرَةَ الْعِجْلِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ عَنْ مُعَاذِ بْنِ جَبَلٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ خَلَقَنِي وَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ مِنْ قَبْلِ أَنْ يَخْلُقَ الدُّنْيَا بِسَبْعَةِ آلَافِ عَامٍ

‘Ilal Al Sharaie’^– Ibrahim Bin Haroun, from Muhammad Bin Ahmad Bin Abu Al Salj, from Isa Bin Mihran, from Manzar al Sharak, from Ismail Bin Aliya, from Aslan Bin Maysara Al Ajaly, from Anas Bin Malik (well-known fabricator) from Muaz Bin Jabal,

‘Rasool-Allah^-saww said: ‘Allah^-azwj Created me^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws from before He^-azwj Created the world by seven thousand years’.

قُلْتُ فَأَيْنَ كُنْتُمْ يَا رَسُولَ اللَّهِ قَالَ قُدَّامَ الْعَرْشِ نُسَبِّحُ اللَّهَ وَ نَحْمَدُهُ وَ نُقَدِّسُهُ وَ نُمَجِّدُهُ قُلْتُ عَلَى أَيِّ مِثَالٍ

I said, ‘Where were you^-saww, O Rasool-Allah^-saww?’ He^-saww said: ‘In front of the Throne. We^-asws were Glorifying Allah^-azwj, and Praising Him^-azwj, and extolling His^-azwj Holiness and His^-azwj Glory’. I said, ‘Upon which resemblance?’

قَالَ أَشْبَاحِ نُورٍ حَتَّى إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ صُوَرَنَا صَيَّرَنَا عَمُودَ نُورٍ ثُمَّ قَذَفَنَا فِي صُلْبِ آدَمَ ثُمَّ أَخْرَجَنَا إِلَى أَصْلَابِ الْآبَاءِ وَ أَرْحَامِ الْأُمَّهَاتِ وَ لَا يُصِيبُنَا نَجَسُ الشِّرْكِ وَ لَا سِفَاحُ الْكُفْرِ يَسْعَدُ بِنَا قَوْمٌ وَ يَشْقَى بِنَا آخَرُونَ

He^-saww said: ‘Apparitions of light (Noor), until when Allah^-azwj Mighty and Majestic Wanted to Create our^-asws images, we^-asws became pillars of Noor. Then we^-asws were cast into the Sulb of Adam^-as, then we^-asws were extracted to the Sulb of the fathers and wombs of the mothers, and neither did the filth of Shirk, nor foolishness of the Kufr. A group became fortunate through us^-asws and another became wretched due to (holding grudges to) us^-asws.

فَلَمَّا صَيَّرَنَا إِلَى صُلْبِ عَبْدِ الْمُطَّلِبِ أَخْرَجَ ذَلِكَ النُّورَ فَشَقَّهُ نِصْفَيْنِ فَجَعَلَ نِصْفَهُ فِي عَبْدِ اللَّهِ وَ نِصْفَهُ فِي أَبِي طَالِبٍ ثُمَّ أَخْرَجَ الَّذِي‏ لِي إِلَى آمِنَةَ وَ النِّصْفَ إِلَى فَاطِمَةَ بِنْتِ أَسَدٍ فَأَخْرَجَتْنِي آمِنَةُ وَ أَخْرَجَتْ فَاطِمَةُ عَلِيّاً

When we^-asws came to be in the Sulb of Abdul Muttalib^-as, that Noor was extracted and split into two halves. He^-azwj Made half of it to be in Abdullah^-as, and half of it in Abu Talib^-asws. Then He^-azwj Extracted that which was for me^-saww, to Aamina^-asws, and the half to Fatima Bint Asad^-as. I^-saww was bestowed to Aamina^-as and Ali^-asws was bestowed to (Syeda) Fatima^-as (Ibn Asad).

ثُمَّ أَعَادَ عَزَّ وَ جَلَّ الْعَمُودَ إِلَيَّ فَخَرَجَتْ مِنِّي فَاطِمَةُ ثُمَّ أَعَادَ عَزَّ وَ جَلَّ الْعَمُودَ إِلَى عَلِيٍّ فَخَرَجَ مِنْهُ الْحَسَنُ وَ الْحُسَيْنُ يَعْنِي مِنَ النِّصْفَيْنِ جَمِيعاً فَمَا كَانَ مِنْ نُورِ عَلِيٍّ فَصَارَ فِي وُلْدِ الْحَسَنِ وَ مَا كَانَ مِنْ نُورِي صَارَ فِي وُلْدِ الْحُسَيْنِ فَهُوَ يَنْتَقِلُ فِي الْأَئِمَّةِ مِنْ وُلْدِهِ إِلَى يَوْمِ الْقِيَامَةِ

Then the Mighty and Majestic Re^–iterated to me^-saww, so (Syeda) Fatima^-asws came out from me^-saww, then the Mighty and Majestic Returned the pillar to Ali^-asws, and there came out from him^-asws, Al-Hassan^-asws and Al-Husayn^-asws – meaning from the two halves both together. Thus, whatever was from the Noor of Ali^-asws came to be in the sons^-asws of Al-Hassan^-asws, and whatever was from my^-saww Noor came to be in the sons^-asws of Al-Husayn^-asws. It will be transferred in the Imams^-asws from his^-asws sons^-asws, up to the Day of Qiyamah’’.[7]

8^– فر، تفسير فرات بن إبراهيم جَعْفَرُ بْنُ مُحَمَّدٍ الْأَحْمَسِيُ‏ بِإِسْنَادِهِ عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ عَنِ النَّبِيِّ ص فِي خَبَرٍ طَوِيلٍ‏ فِي وَصْفِ الْمِعْرَاجِ سَاقَهُ إِلَى أَنْ قَالَ قُلْتُ يَا مَلَائِكَةَ رَبِّي هَلْ تَعْرِفُونَّا حَقَّ مَعْرِفَتِنَا فَقَالُوا يَا نَبِيَّ اللَّهِ وَ كَيْفَ لَا نَعْرِفُكُمْ وَ أَنْتُمْ أَوَّلُ مَا خَلَقَ اللَّهُ‏

‘Tafseer Furat Bin Ibrhahim’^– Ja’far Bin Muhammad al Ahmasy, by his chain,

‘From Abu Zarr Al-Ghafary^-ra, from the Prophet^-saww, in a lengthy Hadeeth regarding the description of the Mir’aj (Ascension), he^-ra continued it until he^-saww said: ‘I^-saww said: ‘O Angels of my^-saww Lord^-azwj! Do you recognise us^-asws as is the right of our^-asws recognition?’ They said, ‘O Prophet^-saww of Allah^-azwj! How can we not recognise you^-saww and you^-saww are the first of what Allah^-azwj Created?

خَلَقَكُمْ أَشْبَاحَ نُورٍ مِنْ نُورِهِ فِي نُورٍ مِنْ سَنَاءِ عِزِّهِ وَ مِنْ سَنَاءِ مُلْكِهِ وَ مِنْ نُورِ وَجْهِهِ الْكَرِيمِ

He^-azwj Created you^-asws all as apparitions of Noor from His^-azwj Noor in a Noor of the Splendour of His^-azwj Mighty and from the splendour of His^-azwj Angels, and Noor of His^-azwj Benevolent Face.

وَ جَعَلَ لَكُمْ مَقَاعِدَ فِي مَلَكُوتِ سُلْطَانِهِ وَ عَرْشُهُ عَلَى الْمَاءِ قَبْلَ أَنْ تَكُونَ السَّمَاءُ مَبْنِيَّةً وَ الْأَرْضُ مَدْحِيَّةً ثُمَ‏ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ‏ ثُمَّ رَفَعَ الْعَرْشَ إِلَى السَّمَاءِ السَّابِعَةِ فَاسْتَوَى عَلَى عَرْشِهِ وَ أَنْتُمْ أَمَامَ عَرْشِهِ تُسَبِّحُونَ وَ تُقَدِّسُونَ وَ تُكَبِّرُونَ

And He^-azwj Made for you^-asws a seat in the Kingdoms of His^-azwj Authority, and His^-azwj Throne upon the water, before it happened to be the built sky, and the spread earth. Then He^-azwj Created the skies and the earth in six days, then Raised the earth to the seventh sky, and Evened upon His^-azwj Throne, and you^-asws were in front of His^-azwj Throne Glorifying and extolling the Holiness and the Greatness.

ثُمَّ خَلَقَ الْمَلَائِكَةَ مِنْ بَدْءِ مَا أَرَادَ مِنْ أَنْوَارٍ شَتَّى وَ كُنَّا نَمُرُّ بِكُمْ وَ أَنْتُمْ تُسَبِّحُونَ وَ تَحْمَدُونَ وَ تُهَلِّلُونَ وَ تُكَبِّرُونَ وَ تُمَجِّدُونَ وَ تُقَدِّسُونَ فَنُسَبِّحُ وَ نُقَدِّسُ وَ نُمَجِّدُ وَ نُكَبِّرُ وَ نُهَلِّلُ بِتَسْبِيحِكُمْ وَ تَحْمِيدِكُمْ وَ تَهْلِيلِكُمْ وَ تَكْبِيرِكُمْ وَ تَقْدِيسِكُمْ وَ تَمْجِيدِكُمْ‏

Then He^-azwj Created the Angels from the commencement of what He^-azwj Wanted from the various lights, and we used to pass by you^-asws all and you^-asws were glorifying, and praising, and extolling the Holiness, and greatness and praising and sanctifying. So, we (also started) glorifying, and sanctifying, and praising, and magnifying and extolling the Holiness due to your^-asws glorifications, and your^-asws praises, and your^-asws extolling the Holiness, and your^-asws exclamations of Takbeer, and your^-asws sanctifying, and your^-asws glorifying.

فَمَا أُنْزِلَ مِنَ اللَّهِ فَإِلَيْكُمْ وَ مَا صَعِدَ إِلَى اللَّهِ فَمِنْ عِنْدِكُمْ فَلِمَ لَا نَعْرِفُكُمْ أَقْرِئْ عَلِيّاً مِنَّا السَّلَامَ وَ سَاقَهُ إِلَى أَنْ قَالَ ثُمَّ عُرِجَ بِي إِلَى‏ السَّمَاءِ السَّابِعَةِ فَسَمِعْتُ الْمَلَائِكَةَ يَقُولُونَ لَمَّا أَنْ رَأَوْنِي الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ‏

Thus, whatever descended from Allah^-azwj, it was to you^-asws, and whatever ascended to Allah^-azwj, it is from you^-asws, so why should we not recognise you^-asws all? Convey to Ali^-asws the greetings from us’ – and he^-saww continued the Hadeeth until he^-saww said: ‘Then I^-saww ascended to the seventh sky, and I^-saww heard the Angels saying to what was shown to me^-saww: ‘The Praise is for Allah^-azwj Who was Truthful to us of His^-azwj Promise’.

ثُمَّ تَلَقَّوْنِي وَ سَلَّمُوا عَلَيَّ وَ قَالُوا لِي مِثْلَ مَقَالَةِ أَصْحَابِهِمْ فَقُلْتُ يَا مَلَائِكَةَ رَبِّي سَمِعْتُكُمْ تَقُولُونَ‏ الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنا وَعْدَهُ‏ فَمَا الَّذِي صَدَقَكُمْ

Then they met me^-saww and submitted to me^-saww, and they said to me^-saww similar to the words of their companions. I^-saww said: ‘O Angels of my^-saww Lord^-azwj! I^-saww heard you saying, ‘The Praise is for Allah^-azwj Who was Truthful to us of His^-azwj Promise’, so what is that which He^-azwj was Truthful to you all?’

قَالُوا يَا نَبِيَّ اللَّهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَنْ خَلَقَكُمْ أَشْبَاحَ نُورٍ مِنْ سَنَاءِ نُورِهِ وَ مِنْ سَنَاءِ عِزِّهِ وَ جَعَلَ لَكُمْ مَقَاعِدَ فِي مَلَكُوتِ سُلْطَانِهِ عَرَضَ وَلَايَتَكُمْ عَلَيْنَا وَ رَسَخَتْ فِي قُلُوبِنَا فَشَكَوْنَا مَحَبَّتَكَ إِلَى اللَّهِ فَوَعَدَ رَبُّنَا أَنْ يُرِيَنَاكَ فِي السَّمَاءِ مَعَنَا وَ قَدْ صَدَقَنَا وَعْدَهُ الْخَبَرَ

They said, ‘O Prophet^-saww of Allah^-azwj! When Allah^-azwj Blessed and Exalted Created you^-asws as apparitions of light from Splendour of His^-azwj Noor and from Splendour of His^-azwj Might, and Made for you^-asws a seat in the Kingdoms of His^-azwj Authority, Presented your^-asws Wilayah to us, and Embedded it in our hearts. We complained to Allah^-azwj of seeing your^-asws love, and our Lord^-azwj Promised us that He^-azwj will Show you^-saww to us in the sky with us, and He^-azwj has Ratified His^-azwj Promise’ – the Hadeeth’.[8]

9^– خص، منتخب البصائر الْحُسَيْنُ بْنُ حَمْدَانَ عَنِ الْحُسَيْنِ الْمُقْرِي الْكُوفِيِّ عَنْ أَحْمَدَ بْنِ زِيَادٍ الدِّهْقَانِ عَنِ الْمُخَوَّلِ بْنِ إِبْرَاهِيمَ عَنْ رَشْدَةَ بْنِ عَبْدِ اللَّهِ عَنْ خَالِدٍ الْمَخْزُومِيِّ عَنْ سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثٍ طَوِيلٍ قَالَ قَالَ النَّبِيُّ ص‏ يَا سَلْمَانُ فَهَلْ عَلِمْتَ مَنْ نُقَبَائِي وَ مَنِ الِاثْنَا عَشَرَ الَّذِينَ اخْتَارَهُمُ اللَّهُ لِلْإِمَامَةِ بَعْدِي فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

‘Al Ikhtisas’^– Al-Husayn Bin Hamdan, from Al-Husayn al Maqry Al Kufy, from Ahmad Bin Ziyad Al Dahqan, from Al Makhoul Bin Ibrahim, from Rashda Bin Abdullah, from Khalid Al Makhzoumy,

‘From Salman Al-Farsy^-ra, in a lengthy Hadeeth, said, ‘The Prophet^-saww said: ‘O Salman^-ra! Do you^-ra know who are the captains and who are the twelve those whom Allah^-azwj has Chosen for the Imamate after me^-saww?’ I^-ra said: ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

قَالَ يَا سَلْمَانُ خَلَقَنِيَ اللَّهُ مِنْ صَفْوَةِ نُورِهِ وَ دَعَانِي فَأَطَعْتُ وَ خَلَقَ مِنْ نُورِي عَلِيّاً فَدَعَاهُ فَأَطَاعَهُ وَ خَلَقَ مِنْ نُورِي وَ نُورِ عَلِيٍّ فَاطِمَةَ فَدَعَاهَا فَأَطَاعَتْهُ وَ خَلَقَ مِنِّي وَ مِنْ عَلِيٍّ وَ فَاطِمَةَ الْحَسَنَ وَ الْحُسَيْنَ فَدَعَاهُمَا فَأَطَاعَاهُ

He^-saww said: ‘O Salman^-ra! Allah^-azwj Created me^-saww from the Elite of His^-azwj Noor and called me^-saww, so I^-saww obeyed; and He^-azwj Created Ali^-asws from my^-saww Noor, and called him^-asws and he^-asws obeyed; and He^-azwj Created (Syeda) Fatima^-asws from my^-saww Noor and Noor of Ali^-asws and called her^-asws, and she^-asws obeyed; and He^-azwj Created Al-Hassan^-asws and Al-Husayn^-asws from me^-saww and from Ali^-asws and (Syeda) Fatima^-asws, and called them^-asws and they^-asws both obeyed.

فَسَمَّانَا بِالْخَمْسَةِ الْأَسْمَاءِ مِنْ أَسْمَائِهِ اللَّهُ الْمَحْمُودُ وَ أَنَا مُحَمَّدٌ وَ اللَّهُ الْعَلِيُّ وَ هَذَا عَلِيٌّ وَ اللَّهُ الْفَاطِرُ وَ هَذِهِ فَاطِمَةُ وَ اللَّهُ ذُو الْإِحْسَانِ وَ هَذَا الْحَسَنُ وَ اللَّهُ الْمُحْسِنُ وَ هَذَا الْحُسَيْنُ

Then, He^-azwj Named us^-asws with five names from His^-azwj Names – Allah^-azwj is ‘Al-Mahmoud’ (the most praised) and I^-saww am Muhammad^-saww (the praised); and Allah^-azwj is ‘Al-Ali’ (The Most High) and this is Ali^-asws (High); and Allah^-azwj is the ‘Fatir’ (Originator), and this is (Syeda) Fatima^-asws; and Allah^-azwj is ‘Zul Ihsaan’ (The Best Awarder) and this is Al-Hassan^-asws; and Allah^-azwj is ‘Al-Mohsin’ (the most Beneficent) and this is Al-Husayn^-asws.

ثُمَّ خَلَقَ مِنَّا مِنْ صُلْبِ الْحُسَيْنِ تِسْعَةَ أَئِمَّةٍ فَدَعَاهُمْ فَأَطَاعُوهُ قَبْلَ أَنْ يَخْلُقَ اللَّهُ سَمَاءً مَبْنِيَّةً وَ أَرْضاً مَدْحِيَّةً أَوْ هَوَاءً أَوْ مَاءً أَوْ مَلَكاً أَوْ بَشَراً وَ كُنَّا بِعِلْمِهِ نُوراً نُسَبِّحُهُ وَ نَسْمَعُ وَ نُطِيعُ الْخَبَرَ

Then He^-azwj Created from us^-asws, from the Sulb of Al-Husayn^-asws, nine Imams^-asws. He^-azwj Called them^-asws and they^-asws obeyed Him^-azwj, before Allah^-azwj Created the built sky, and the spread^–out earth, or air, or water, or Angels, or humans, and we^-asws were Noor in His^-azwj Knowledge, glorifying Him^-azwj, and we^-asws hear and we^-asws obey’ – the Hadeeth’.[9]

10^– كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مِنْ كِتَابِ الْوَاحِدَةِ عَنْ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْبَجَلِيِّ عَنْ أَحْمَدَ بْنِ حُمَيْدٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ‏ ع‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَدٌ وَاحِدٌ تَفَرَّدَ فِي وَحْدَانِيَّتِهِ ثُمَّ تَكَلَّمَ بِكَلِمَةٍ فَصَارَتْ نُوراً ثُمَّ خَلَقَ مِنْ ذَلِكَ النُّورِ مُحَمَّداً ص وَ خَلَقَنِي وَ ذُرِّيَّتِي

‘Kanz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahire’^– From the book ‘Al Wahida’, from Abu Muhammad Al-Hassan Bin Abdullah Al Kufy, from Ja’far Bin Muhammad Al Bajaly, from Ahmad Bin Hameed, from Al Sumaly,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Blessed and Exalted is One, Alone, Individual in His^-azwj Oneness. Then He^-azwj Spoke with a Word and it became Noor (Light). Then He^-azwj Created Muhammad^-saww from that Noor, and Created me^-asws and my^-asws offspring.

ثُمَّ تَكَلَّمَ بِكَلِمَةٍ فَصَارَتْ رُوحاً فَأَسْكَنَهُ اللَّهُ فِي ذَلِكَ النُّورِ وَ أَسْكَنَهُ فِي أَبْدَانِنَا فَنَحْنُ رُوحُ اللَّهِ وَ كَلِمَاتُهُ وَ بِنَا احْتَجَبَ عَنْ خَلْقِهِ

Then He^-azwj Spoke with a Word, and it became a Spirit, and Allah^-azwj Settled it in that Noor, and Settled it in our^-asws bodies. Thus, we^-asws are the Spirit of Allah^-azwj and His^-azwj Word, and through us^-asws He^-azwj is Veiled from His^-azwj creation.

فَمَا زِلْنَا فِي ظُلَّةٍ خَضْرَاءَ حَيْثُ لَا شَمْسَ وَ لَا قَمَرَ وَ لَا لَيْلَ وَ لَا نَهَارَ وَ لَا عَيْنَ تَطْرِفُ نَعْبُدُهُ وَ نُقَدِّسُهُ وَ نُسَبِّحُهُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ الْخَبَرَ

We^-asws did not cease to be in a green shadow where there was neither any sun, nor moon, nor night, nor day, nor an eye blinking. We^-asws worshipped Him^-azwj and sanctified Him^-azwj and praised Him^-azwj before He^-azwj Created the creation’ – the Hadeeth’.[10]

11^– كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الطُّوسِيِّ رَحِمَهُ اللَّهُ فِي كِتَابِهِ مِصْبَاحِ الْأَنْوَارِ بِإِسْنَادِهِ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ اللَّهَ خَلَقَنِي وَ خَلَقَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ قَبْلَ أَنْ يَخْلُقَ آدَمَ ع حِينَ لَا سَمَاءَ مَبْنِيَّةً وَ لَا أَرْضَ مَدْحِيَّةً وَ لَا ظُلْمَةَ وَ لَا نُورَ وَ لَا شَمْسَ وَ لَا قَمَرَ وَ لَا جَنَّةَ وَ لَا نَارَ

‘Kanz Jamie Al Fawaid’^– From Muhammad Bin Al-Hassan Al Tusy, in his book ‘Misbah Al Anwar’, by his chain from Anas,

‘From the Prophet^-saww having said: ‘Allah^-azwj Created me^-asws and Created Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws before He^-azwj Created Adam^-as, when there was neither a built sky nor a spread^–out earth, nor darkness nor light, nor sun nor moon, nor a Paradise nor Fire’.

فَقَالَ الْعَبَّاسُ فَكَيْفَ كَانَ بَدْءُ خَلْقِكُمْ يَا رَسُولَ اللَّهِ

Al-Abbas said, ‘How was the commencement of your^-saww creation O Rasool-Allah^-saww?’

فَقَالَ يَا عَمِّ لَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَنَا تَكَلَّمَ بِكَلِمَةٍ خَلَقَ مِنْهَا نُوراً ثُمَّ تَكَلَّمَ بِكَلِمَةٍ أُخْرَى فَخَلَقَ مِنْهَا رُوحاً ثُمَّ مَزَجَ النُّورَ بِالرُّوحِ فَخَلَقَنِي وَ خَلَقَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ

He^-saww said: ‘O Uncle! When Allah^-azwj Wanted to Create us^-asws, He^-azwj Spoke with a Word, a Noor (Light) was Created from it. Then He^-azwj Spoke with another Word, a Spirit was Created from it. Then the Noor merged with the Spirit, so He^-azwj Created me^-saww and Created Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws.

فَكُنَّا نُسَبِّحُهُ حِينَ لَا تَسْبِيحَ وَ نُقَدِّسُهُ حِينَ لَا تَقْدِيسَ فَلَمَّا أَرَادَ اللَّهُ تَعَالَى أَنْ يُنْشِئَ خَلْقَهُ فَتَقَ نُورِي فَخَلَقَ مِنْهُ الْعَرْشَ فَالْعَرْشُ مِنْ نُورِي وَ نُورِي مِنْ نُورِ اللَّهِ وَ نُورِي أَفْضَلُ مِنَ الْعَرْشِ

So, we^-asws were glorifying Him^-azwj when there was no Glorification, and we^-asws were sanctifying Him^-azwj when there was no sanctimony. When Allah^-azwj the Exalted Wanted to Produce His^-azwj creation, He^-azwj Split my^-saww Noor and Created the Throne from it. Thus, the Throne is from my^-saww Noor, and my^-saww Noor is from the Noor of Allah^-azwj, and my^-saww Noor is superior than the Throne.

ثُمَّ فَتَقَ نُورَ أَخِي عَلِيٍّ فَخَلَقَ مِنْهُ الْمَلَائِكَةَ فَالْمَلَائِكَةُ مِنْ نُورِ عَلِيٍّ وَ نُورُ عَلِيٍّ مِنْ نُورِ اللَّهِ وَ عَلِيٌّ أَفْضَلُ مِنَ الْمَلَائِكَةِ

Then He^-azwj Split the Noor of my^-saww brother^-asws Ali^-asws and Created the Angels from it. Thus, the Angels are from the Noor of Ali^-asws, and Noor of Ali^-asws is from Noor of Allah^-azwj, and Ali^-asws is superior to the Angels.

ثُمَّ فَتَقَ نُورَ ابْنَتِي فَخَلَقَ مِنْهُ السَّمَاوَاتِ وَ الْأَرْضَ فَالسَّمَاوَاتُ وَ الْأَرْضُ مِنْ نُورِ ابْنَتِي فَاطِمَةَ وَ نُورُ ابْنَتِي فَاطِمَةَ مِنْ نُورِ اللَّهِ وَ ابْنَتِي فَاطِمَةُ أَفْضَلُ مِنَ السَّمَاوَاتِ وَ الْأَرْضِ

Then He^-azwj Split the Noor of my^-saww daughter^-asws (Syeda) Fatima^-asws and Created the skies and the earth from it. Thus, the skies and the earth after from the Noor of my^-saww daughter^-asws (Syeda) Fatima^-asws, and Noor of my^-saww daughter^-asws (Syeda) Fatima^-asws is from Noor of Allah^-azwj, and my^-saww daughter^-asws (Syeda) Fatima^-asws is superior to the skies and the earth.

ثُمَّ فَتَقَ نُورَ وَلَدِيَ الْحَسَنِ فَخَلَقَ مِنْهُ الشَّمْسَ وَ الْقَمَرَ فَالشَّمْسُ وَ الْقَمَرُ مِنْ نُورِ وَلَدِيَ الْحَسَنِ وَ نُورُ الْحَسَنِ مِنْ نُورِ اللَّهِ وَ الْحَسَنُ أَفْضَلُ مِنَ الشَّمْسِ وَ الْقَمَرِ

Then He^-azwj Split the Noor of my^-saww son^-asws Al-Hassan^-asws and Created the sun and the moon from it. Thus, the sun and the moon are from the Noor of my^-saww son^-asws Al-Hassan^-asws, and Noor of Al-Hassan^-asws is from Noor of Allah^-azwj, and Al-Hassan^-asws is superior to the sun and the moon.

ثُمَّ فَتَقَ نُورَ وَلَدِيَ الْحُسَيْنِ فَخَلَقَ مِنْهُ الْجَنَّةَ وَ الْحُورَ الْعِينَ فَالْجَنَّةُ وَ الْحُورُ الْعِينُ مِنْ نُورِ وَلَدِيَ الْحُسَيْنِ وَ نُورُ وَلَدِيَ الْحُسَيْنِ مِنْ نُورِ اللَّهِ وَ وَلَدِيَ الْحُسَيْنُ أَفْضَلُ مِنَ الْجَنَّةِ وَ الْحُورِ الْعِينِ الْخَبَرَ

Then He^-azwj Split the Noor of my^-saww son^-asws Al-Husayn^-asws and Created the Paradise and the Maiden Houries from it. Thus, the Paradise and the Maiden Houries are from the Noor of my^-saww son^-asws Al-Husayn^-asws, and Noor of my^-saww son^-asws Al-Husayn^-asws is from Noor of Allah^-azwj, and my^-saww son^-asws Al-Husayn^-asws is superior than the Paradise and the Maiden Houries’ – the Hadeeth’.[11]

12^– مع، معاني الأخبار الْقَطَّانُ عَنِ الطَّالَقَانِيِ‏ عَنِ الْحَسَنِ بْنِ عَرَفَةَ عَنْ وَكِيعٍ عَنْ مُحَمَّدِ بْنِ إِسْرَائِيلَ عَنْ أَبِي صَالِحٍ عَنْ أَبِي ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص وَ هُوَ يَقُولُ‏ خُلِقْتُ أَنَا وَ عَلِيُّ بْنُ أَبِي طَالِبٍ مِنْ نُورٍ وَاحِدٍ نُسَبِّحُ اللَّهَ يَمْنَةَ الْعَرْشِ قَبْلَ أَنْ خَلَقَ آدَمَ بِأَلْفَيْ عَامٍ

‘Ma’any Al Akhbaar’^– Al Qatan, from Al Talaqany, from Al-Hassan Bin Arfat, from Wakie, from Muhammad Bin Israil, from Abu Salih,

‘From Abu Zarr^-ra having said: ‘I^-ra heard Rasool-Allah^-saww and he^-saww was saying: ‘I^-saww and Ali^-asws are from one Noor. We^-asws glorified Allah^-azwj on the right of the Throne before the creation of Adam^-as by two thousand years.

فَلَمَّا أَنْ خَلَقَ اللَّهُ آدَمَ ع جَعَلَ ذَلِكَ النُّورَ فِي صُلْبِهِ وَ لَقَدْ سَكَنَ الْجَنَّةَ وَ نَحْنُ فِي صُلْبِهِ وَ لَقَدْ هَمَّ بِالْخَطِيئَةِ وَ نَحْنُ فِي صُلْبِهِ وَ لَقَدْ رَكِبَ نُوحٌ ع السَّفِينَةَ وَ نَحْنُ فِي صُلْبِهِ وَ لَقَدْ قُذِفَ إِبْرَاهِيمُ ع فِي النَّارِ وَ نَحْنُ فِي صُلْبِهِ فَلَمْ يَزَلْ يَنْقُلُنَا اللَّهُ عَزَّ وَ جَلَّ مِنْ أَصْلَابٍ طَاهِرَةٍ إِلَى أَرْحَامٍ طَاهِرَةٍ حَتَّى انْتَهَى بِنَا إِلَى عَبْدِ الْمُطَّلِبِ ‏

When Allah^-azwj Created Adam^-as, He^-azwj Made that Noor to be in his^-as Sulb, and he^-as settled in the Paradise and we^-asws were in his^-as Sulb, and he^-as had thought about committing the mistake and we^-asws were in his^-as Sulb. Allah^-azwj Mighty and Majestic did not cease to Transfer us^-asws from cleans Sulb to clean wombs until He^-azwj Ended with us^-asws to Abdul Muttalib^-asws.

فَقَسَمَنَا بِنِصْفَيْنِ فَجَعَلَنِي فِي صُلْبِ عَبْدِ اللَّهِ وَ جَعَلَ عَلِيّاً فِي صُلْبِ أَبِي طَالِبٍ وَ جَعَلَ فِيَّ النُّبُوَّةَ وَ الْبَرَكَةَ وَ جَعَلَ فِي عَلِيٍّ الْفَصَاحَةَ وَ الْفُرُوسِيَّةَ وَ شَقَّ لَنَا اسْمَيْنِ مِنْ أَسْمَائِهِ فَذُو الْعَرْشِ مَحْمُودٌ وَ أَنَا مُحَمَّدٌ وَ اللَّهُ الْأَعْلَى وَ هَذَا عَلِيٌ

Then He^-azwj Divided us^-asws into two halves, and Made me^-saww to be in the Sulb of Abdullah^-asws, and Made Ali^-asws to be in the Sulb of Abu Talib^-asws, and Made the Prophet-hood and the Blessings to be in me^-saww, and Made the eloquence and the horsemanship to be in Ali^-asws, and He^-azwj Split two names for us^-asws from His^-azwj Name. The One^-azwj with the Throne is ‘Mahmoud’ (the most praised One), and I^-saww am Muhammad^-saww (the praised one), and Allah^-azwj is the ‘A’ala’ (the most Exalted) and this is Ali^-asws (exalted)’’.[12]

13^– مع، معاني الأخبار الْمُكَتِّبُ عَنِ الْوَرَّاقِ عَنْ بِشْرِ بْنِ سَعِيدٍ عَنْ عَبْدِ الْجَبَّارِ بْنِ كَثِيرٍ عَنْ مُحَمَّدِ بْنِ حَرْبٍ الْهِلَالِيِّ أَمِيرِ الْمَدِينَةِ عَنِ الصَّادِقِ ع قَالَ: إِنَّ مُحَمَّداً وَ عَلِيّاً ص كَانَا نُوراً بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ قَبْلَ خَلْقِ الْخَلْقِ بِأَلْفَيْ عَامٍ وَ إِنَّ الْمَلَائِكَةَ لَمَّا رَأَتْ ذَلِكَ النُّورَ رَأَتْ لَهُ أَصْلًا وَ قَدِ انْشَعَبَ‏^[13] مِنْهُ شُعَاعٌ لَامِعٌ فَقَالَتْ إِلَهَنَا وَ سَيِّدَنَا مَا هَذَا النُّورُ

‘Ma’any Al Akhbar’^– Al Maktab, from Al Waraq, from Bashr Bin Saeed, from Abdul Jabbar Bin Kaseer, from Muhammad Bin Harb Al Hilaly, the governor of Medina,

‘From Al-Sadiq^-asws having said: ‘Muhammad^-saww and Ali^-asws were both Noor in front of Allah^-azwj, Majestic is His^-azwj Majesty, before the Creation of the creation by two thousand years, and when the Angels saw that Noor, saw an origin for it, and the brilliant beams had spread out from it, they said, ‘Our God^-azwj and our Master! What is this Noor?’

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ هَذَا نُورٌ مِنْ نُورِي أَصْلُهُ نُبُوَّةٌ وَ فَرْعُهُ إِمَامَةٌ فَأَمَّا النُّبُوَّةُ فَلِمُحَمَّدٍ عَبْدِي وَ رَسُولِي وَ أَمَّا الْإِمَامَةُ فَلِعَلِيٍّ حُجَّتِي وَ وَلِيِّي وَ لَوْلَاهُمَا مَا خَلَقْتُ خَلْقِي الْخَبَرَ

Allah^-azwj Mighty and Majestic Revealed to them: “This is a Noor from My^-azwj Noor. Its origin is Prophet-hood, and its branch is Imamate. As for the Prophet-hood, it is for Muhammad^-saww, My^-azwj servant, and My^-azwj Rasool^-saww; and as for the Imamate, it is for Ali^-asws, My^-azwj Divine Authority and My^-azwj Guardian, and had it not been for them^-as both, I^-azwj would not have Created My^-azwj creatures’ – the Hadeeth’.[14]

14^– ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْبَصْرِيِّ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْقُمِّيِ‏ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْأَحْمَرِ عَنْ نَصْرِ بْنِ عَلِيٍ‏ عَنْ حُمَيْدٍ عَنْ أَنَسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ كُنْتُ أَنَا وَ عَلِيٌّ عَنْ يَمِينِ الْعَرْشِ نُسَبِّحُ اللَّهَ قَبْلَ أَنْ يَخْلُقَ آدَمَ بِأَلْفَيْ عَامٍ

‘Al Amaali’ of the sheykh Al Tusi^– Al Mufeed, from Ali Bin Al-Hassan Al Basry, from Ahmad Bin Ibrahim Al Qummy, from Muhammad Bin Ali Al Ahmar, from Nasr Bin Ali, from Hameed, from Anas who said,

‘I heard Rasool-Allah^-saww saying: ‘I^-saww and Ali^-asws were on the right of the Throne. We^-asws glorified Allah^-azwj before He^-azwj Created Adam^-as, by two thousand years.

فَلَمَّا خَلَقَ آدَمَ جَعَلَنَا فِي صُلْبِهِ ثُمَّ نَقَلَنَا مِنْ صُلْبٍ إِلَى صُلْبٍ فِي أَصْلَابِ الطَّاهِرِينَ وَ أَرْحَامِ الْمُطَهَّرَاتِ حَتَّى انْتَهَيْنَا إِلَى صُلْبِ عَبْدِ الْمُطَّلِبِ فَقَسَمَنَا قِسْمَيْنِ فَجَعَلَ فِي عَبْدِ اللَّهِ نِصْفاً وَ فِي أَبِي طَالِبٍ نِصْفاً

When He^-azwj Created Adam^-as, Made us^-asws to be in his^-as Sulb, then Transferred us^-asws from A clean Sulb to a clean Sulb, and clean wombs until we^-asws ended up to the Sulb of Abdul Muttalib^-asws. We^-asws divided into two divisions – He^-azwj Made half to be in Abdullah^-asws, and half to be in Abu Talib^-asws.

وَ جَعَلَ النُّبُوَّةَ وَ الرِّسَالَةَ فِيَّ وَ جَعَلَ الْوَصِيَّةَ وَ الْقَضِيَّةَ فِي عَلِيٍّ ثُمَّ اخْتَارَ لَنَا اسْمَيْنِ اشْتَقَّهُمَا مِنْ أَسْمَائِهِ فَاللَّهُ الْمَحْمُودُ وَ أَنَا مُحَمَّدٌ وَ اللَّهُ الْعَلِيُّ وَ هَذَا عَلِيٌّ فَأَنَا لِلنُّبُوَّةِ وَ الرِّسَالَةِ وَ عَلِيٌّ لِلْوَصِيَّةِ وَ الْقَضِيَّةِ

And He^-azwj Made the Prophet-hood and the Messenger^–ship to be in me^-saww, and Made the successor^–ship and the judgments to be in Ali^-asws. Then He^-azwj Chose two names for us^-asws from His^-azwj Name. Allah^-azwj is ‘Al-Mahmoud’ (the most praised One), and I^-saww am Muhammad^-saww (praised one); and Allah^-azwj is ‘Al Ali’ (the most Exalted One), and this is Ali^-asws, (the exalted one). Thus, I^-saww am for the Messenger^–ship and Ali^-asws is for the successor^–ship and the judgments’’.[15]

15^– ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْهَاشِمِيِّ عَنْ عِيسَى بْنِ أَحْمَدَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِ‏ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ النَّبِيُّ ص‏ يَا عَلِيُّ خَلَقَنِيَ اللَّهُ تَعَالَى وَ أَنْتَ مِنْ نُورِ اللَّهِ حِينَ خَلَقَ آدَمَ

‘Al Amaali’ of the sheykh Al Tusi^– Al Faham, from Muhammad Bin Ahmad Al Hashimy, from isa Bin Ahmad Bin Isa,

‘From Abu Al-Hassan Al-Askari^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘The Prophet^-saww said: ‘O Ali^-asws! Allah^-azwj the Exalted Created me^-asws and you^-asws from Noor of Allah^-azwj when He^-azwj Created Adam^-as.

فَأَفْرَغَ ذَلِكَ النُّورَ فِي صُلْبِهِ فَأَفْضَى بِهِ إِلَى عَبْدِ الْمُطَّلِبِ ثُمَّ افْتَرَقَ مِنْ عَبْدِ الْمُطَّلِبِ أَنَا فِي عَبْدِ اللَّهِ وَ أَنْتَ فِي أَبِي طَالِبٍ لَا تَصْلُحُ النُّبُوَّةُ إِلَّا لِي وَ لَا تَصْلُحُ الْوَصِيَّةُ إِلَّا لَكَ فَمَنْ جَحَدَ وَصِيَّتَكَ جَحَدَ نُبُوَّتِي وَ مَنْ جَحَدَ نُبُوَّتِي كَبَّهُ اللَّهُ‏ عَلَى مَنْخِرَيْهِ فِي النَّارِ

That Noor was emptied into his^-as Sulb. I^-saww arrived to Abdul Muttalib^-asws. Then there was separation from Abdul Muttalib^-asws – I^-saww into Abdullah^-asws, and you^-asws into Abu Talib^-asws. The Prophet-hood is not correct except for me^-saww, nor is the successor^–ship is correct except for you^-asws. So, the one who rejects my^-saww Prophet-hood and one who rejects your^-asws successor^–ship, Allah^-azwj would Fling him upon his nostrils into the Fire’’.[16]

16^– ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ أَنَسِ بْنِ مَالِكٍ‏ قَالَ: قُلْتُ لِلنَّبِيِّ ص يَا رَسُولَ اللَّهِ عَلِيٌّ أَخُوكَ قَالَ نَعَمْ عَلِيٌّ أَخِي قُلْتُ يَا رَسُولَ اللَّهِ صِفْ لِي كَيْفَ عَلِيٌّ أَخُوكَ ‏

‘Al Amaali’ of the sheykh Al Tusi^– By his chain, from Anas Bin Malik (enemy) who said,

‘I said to the Prophet^-saww, ‘O Rasool-Allah^-saww! Is Ali^-asws your^-saww brother?’ He^-saww said: ‘Yes, Ali^-asws is my^-saww brother’. I said, ‘O Rasool-Allah^-saww! Describe to me how Ali^-asws can Ali^-asws be your^-saww brother?’

قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ مَاءً تَحْتَ الْعَرْشِ قَبْلَ أَنْ يَخْلُقَ آدَمَ بِثَلَاثَةِ آلَافِ عَامٍ وَ أَسْكَنَهُ فِي لُؤْلُؤَةٍ خَضْرَاءَ فِي غَامِضِ عِلْمِهِ‏ إِلَى أَنْ خَلَقَ آدَمَ

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

فَلَمَّا خَلَقَ آدَمَ نَقَلَ ذَلِكَ الْمَاءَ مِنَ اللُّؤْلُؤَةِ فَأَجْرَاهُ فِي صُلْبِ آدَمَ‏ إِلَى أَنْ قَبَضَهُ اللَّهُ ثُمَّ نَقَلَهُ إِلَى صُلْبِ شَيْثٍ فَلَمْ يَزَلْ ذَلِكَ الْمَاءُ يَنْتَقِلُ مِنْ ظَهْرٍ إِلَى ظَهْرٍ حَتَّى صَارَ فِي عَبْدِ الْمُطَّلِبِ

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

ثُمَّ شَقَّهُ اللَّهُ عَزَّ وَ جَلَ نِصْفَيْنِ فَصَارَ نِصْفُهُ فِي أَبِي عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ وَ نِصْفُهُ فِي أَبِي طَالِبٍ فَأَنَا مِنْ نِصْفِ الْمَاءِ وَ عَلِيٌّ مِنَ النِّصْفِ الْآخَرِ فَعَلِيٌّ أَخِي فِي الدُّنْيَا وَ الْآخِرَةِ

 

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

ثُمَّ قَرَأَ رَسُولُ اللَّهِ ص‏ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ كانَ رَبُّكَ قَدِيراً

Then Rasool-Allah^-saww recited: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord has always been Powerful [25:54]’’.[17]

17^– ع، علل الشرائع الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا عَنِ الْبَرْمَكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا مُفَضَّلُ أَ مَا عَلِمْتَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ رَسُولَ اللَّهِ ص وَ هُوَ رُوحٌ إِلَى الْأَنْبِيَاءِ ع وَ هُمْ أَرْوَاحٌ قَبْلَ خَلْقِ الْخَلْقِ بِأَلْفَيْ عَامٍ قُلْتُ بَلَى

‘Ilal Al Sharaie’^– Al Qatan, from Bin Zakariya, from Al Bamakky, from Abdullah bin Dahir, from his father, from Muhammad Bin Sinan, from Al Mufazzal who said,

‘Abu Abdullah^-asws said to me: ‘O Mufazzal! Do you not know that Allah^-azwj Blessed and Exalted Sent Rasool-Allah^-saww while he^-saww was a spirit, to the Prophets^-as while they^-as were spirits, before He^-azwj Created the creatures by two thousand years?’ I said, ‘Yes’.

قَالَ أَ مَا عَلِمْتَ أَنَّهُ دَعَاهُمْ إِلَى تَوْحِيدِ اللَّهِ وَ طَاعَتِهِ وَ اتِّبَاعِ أَمْرِهِ وَ وَعَدَهُمُ الْجَنَّةَ عَلَى ذَلِكَ وَ أَوْعَدَ مَنْ خَالَفَ مَا أَجَابُوا إِلَيْهِ وَ أَنْكَرَهُ النَّارَ فَقُلْتُ بَلَى الْخَبَرَ

He^-asws said: ‘Do you not know that He^-azwj Called them^-as to the Tawheed of Allah^-azwj and obeying Him^-azwj and following His^-azwj Commands, and Promised them the Paradise, upon that, and Promised the one who opposed, not answering to it and Denying it, the Fire?’ I said, ‘Yes’ – the Hadeeth’.[18]

18^– مع، معاني الأخبار بِإِسْنَادِهِ عَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع لَمَّا خَلَقَ اللَّهُ عَزَّ ذِكْرُهُ آدَمَ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ وَ أَسْجَدَ لَهُ مَلَائِكَتَهُ وَ أَسْكَنَهُ جَنَّتَهُ وَ زَوَّجَهُ حَوَّاءَ أَمَتَهُ

By his chain from Bin Masoud who said, ‘Rasool-Allah^-saww said to Ali^-asws Bin Abu Talib^-asws: ‘When Allah^-azwj, Mighty is His^-azwj Mention, Created Adam^-as and Blew into him^-as from His^-azwj Spirit, and His^-azwj Angels prostrated to him^-as, and Settled him^-as into His^-azwj Paradise along with his^-as wife, His^-azwj maid.

فَرَفَعَ طَرْفَهُ نَحْوَ الْعَرْشِ فَإِذَا هُوَ بِخَمْسَةِ سُطُورٍ مَكْتُوبَاتٍ قَالَ آدَمُ يَا رَبِّ مَنْ هَؤُلَاءِ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ هَؤُلَاءِ الَّذِينَ إِذَا تَشَفَّعَ بِهِمْ إِلَيَّ خَلْقِي شَفَّعْتُهُمْ

He^-as raised his^-as eyes towards the Throne, and there were five lines inscribed. Adam^-as said: ‘O Lord^-azwj! Who are they^-asws?’ Allah^-azwj Mighty and Majestic Said to him^-as: “They^-asws are those, whenever you^-as seek intercession through them^-asws to My^-azwj creatures, they^-asws will intercede”.

فَقَالَ آدَمُ يَا رَبِّ بِقَدْرِهِمْ عِنْدَكَ مَا اسْمُهُمْ قَالَ أَمَّا الْأَوَّلُ فَأَنَا الْمَحْمُودُ وَ هُوَ مُحَمَّدٌ وَ الثَّانِي فَأَنَا الْعَالِي الْأَعْلَى‏ وَ هَذَا عَلِيٌّ

Adam^-as said: ‘O Lord^-azwj! By their^-asws worth in Your^-azwj Presence, what are their^-asws names?’ He^-azwj Said: “As for the first, so I^-azwj am ‘Al-Mahmoud’ (the most praised One) and he^-saww is Muhammad^-saww (the praised one); and the second, I^-azwj am ‘Al Ali Al A’la’ (the most Exalted One), and this is Ali^-asws (the exalted one).

وَ الثَّالِثُ فَأَنَا الْفَاطِرُ وَ هَذِهِ فَاطِمَةُ وَ الرَّابِعُ فَأَنَا الْمُحْسِنُ وَ هَذَا حَسَنٌ وَ الْخَامِسُ فَأَنَا ذُو الْإِحْسَانِ وَ هَذَا حُسَيْنٌ كُلٌّ يَحْمَدُ اللَّهَ عَزَّ وَ جَلَ‏

And the third, I^-azwj am ‘Al Fatir’ (the Originator), and this is Fatima^-asws, and the fourth, I^-azwj am ‘Al Mohsin’ (the Benefactor), and this Hassan^-asws, and I^-azwj am ‘Zul Ihsaan’ (The One with the Favours) and this is Husayn^-asws. All are praises of Allah^-azwj Mighty and Majestic!”’[19]

19^– ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَهْدِيٍّ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَمْرٍو عَنْ أَبِيهِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَلَا إِنِّي عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ وَ صِدِّيقُهُ الْأَوَّلُ قَدْ صَدَّقْتُهُ وَ آدَمُ بَيْنَ الرُّوحِ وَ الْجَسَدِ ثُمَّ إِنِّي صِدِّيقُهُ الْأَوَّلُ فِي أُمَّتِكُمْ حَقّاً فَنَحْنُ الْأَوَّلُونَ وَ نَحْنُ الْآخِرُونَ الْخَبَرَ

‘Al Amaali’ of the sheykh Al Tusi^– A group, from Abu Al Mufazzal, from Muhammad Bin Ali Bin Mahdi and someone else, from Muhammad bin Ali Bin Amro, from his father, from Jameel Bin Salih, from Abu Khalad al Kabily, from Bin Nubata who said,

‘Amir Al-Momineen^-asws said: ‘Indeed! I^-asws am a servant of Allah^-azwj and brother of His^-azwj Rasool^-saww, and the first to ratify him^-saww. Adam^-as had ratified him^-saww while he^-as was between the Spirit and the body, then I^-asws ratified him^-asws first among your community, truly. Thus, we^-asws are the formers one, and we^-asws are the latter ones’ – the Hadeeth’.[20]

20^– فس، تفسير القمي أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَوَّلُ مَنْ سَبَقَ مِنَ الرُّسُلِ إِلَى‏ بَلى‏ رَسُولُ اللَّهِ ص وَ ذَلِكَ أَنَّهُ كَانَ أَقْرَبَ الْخَلْقِ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى الْخَبَرَ

‘Tafseer Al QUmmi’^– My father, from Al Nazar, from Yahya Al halby, from Bin Sinan who said,

‘Abu Abdullah^-asws having said: ‘The first one from the Rasools^-as who preceded to say ‘Yes’, was Rasool-Allah^-saww, and that is because he^-saww is the closest of the people of Allah^-azwj Blessed and Exalted’ – the Hadeeth’.[21]

21^– ع، علل الشرائع الصَّائِغُ‏ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ بَعْضَ قُرَيْشٍ قَالَ لِرَسُولِ اللَّهِ ص بِأَيِّ شَيْ‏ءٍ سَبَقْتَ الْأَنْبِيَاءَ وَ فُضِّلْتَ عَلَيْهِمْ وَ أَنْتَ بُعِثْتَ آخِرَهُمْ وَ خَاتَمَهُمْ

‘Ilal Al Sharaie’^– Al-Sa’ig, from Ahmad Al Hamdany, from Ja’far Bin Ubeydullah, from Bin Mahboub from Salih Bin Sahl,

‘From Abu Abdullah^-asws having said: ‘One of the Quraysh said to Rasool-Allah^-saww, ‘By which thing did you^-saww precede the Prophets^-as and are merited upon them, although you^-saww were Sent at the end of them^-as and their^-as last one?’

قَالَ إِنِّي كُنْتُ أَوَّلَ مَنْ أَقَرَّ بِرَبِّي جَلَّ جَلَالُهُ وَ أَوَّلَ مَنْ أَجَابَ حَيْثُ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ‏ وَ أَشْهَدَهُمْ‏ عَلى‏ أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏ فَكُنْتُ أَوَّلَ نَبِيٍّ قَالَ بَلَى فَسَبَقْتُهُمْ إِلَى الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَ

He^-saww said: ‘I^-saww was the first one to acknowledge my^-saww Lord^-azwj, Majestic is His^-azwj Majesty, and the first one to answer when Allah^-azwj Took the Covenant of the Prophets^-as, and Made them bear witness upon themselves^-as: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. So, I^-saww was the first one to say, ‘Yes’, thus I^-saww preceded them with the acceptance with Allah^-azwj Mighty and Majestic’’.[22]

22^– ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ الْخَلْقَ خَلَقَهُمْ وَ نَشَرَهُمْ بَيْنَ يَدَيْهِ ثُمَّ قَالَ لَهُمْ مَنْ رَبُّكُمْ

‘Ilal Al Sharaie’^– Bin Al Mutawakkal, from Al Himeyri, from Ahmad Bin Muhammad, from Bin Mahboub, from Abdul Rahman Bin Kaseer, from Dawood Al Raqy,

‘From Abu Abdullah^-asws having said: ‘When Allah^-azwj Mighty and Majestic Wanted to Create the creatures, He^-azwj Created them and Displayed them in front of Him^-azwj, then Said to them: “Who is your Lord^-azwj?”

فَأَوَّلُ مَنْ نَطَقَ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع وَ الْأَئِمَّةُ ص فَقَالُوا أَنْتَ رَبُّنَا فَحَمَّلَهُمُ الْعِلْمَ وَ الدِّينَ ثُمَّ قَالَ لِلْمَلَائِكَةِ هَؤُلَاءِ حَمَلَةُ دِينِي وَ عِلْمِي وَ أُمَنَائِي فِي خَلْقِي وَ هُمُ الْمَسْئُولُونَ

The first ones to speak were Rasool-Allah^-saww and Amir Al-Momineen^-asws and the Imams^-asws altogether. They^-asws said: ‘You^-azwj are our^-asws Lord^-azwj’. He^-azwj Loaded them with the Knowledge and the Religion, then Said to the Angels: “They^-asws are the ones carrying My^-azwj Religion, and My^-azwj Knowledge, and My^-azwj Entrustment among My^-azwj creatures, and they^-asws would be Questioned!”

ثُمَّ قَالَ لِبَنِي آدَمَ‏ أَقِرُّوا لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِهَؤُلَاءِ النَّفَرِ بِالطَّاعَةِ وَ الْوَلَايَةِ فَقَالُوا نَعَمْ رَبَّنَا أَقْرَرْنَا

Then He^-azwj Said to the children of Adam^-as: “Acknowledge to Allah^-azwj with the Lordship, and to these people^-asws with the obedience and the Wilayah!” They said, ‘Yes our Lord^-azwj, we accept’.

فَقَالَ اللَّهُ جَلَّ جَلَالُهُ لِلْمَلَائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلَائِكَةُ شَهِدْنَا عَلَى أَنْ لَا يَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ‏ أَوْ يَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ‏ يَا دَاوُدُ الْأَنْبِيَاءُ مُؤَكَّدَةٌ عَلَيْهِمْ فِي الْمِيثَاقِ‏

Allah^-azwj, Majestic is His^-azwj Majesty Said to the Angels: “Bear witness!’ The Angels said, ‘We bear witness’ – upon a stipulation that they will not be saying tomorrow: ‘We were oblivious of this’ [7:172], or they would be saying, ‘But rather, our fathers associated from before, and were an offspring from after them. Will You Destroy us due to the deeds of the wrong^–doers?’ [7:173]. O Dawood! The Prophets^-as were confirmed upon them during the Covenant’’.[23]

23^– ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ عَنْ صَالِحِ بْنِ سَهْلٍ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص بِأَيِّ شَيْ‏ءٍ سَبَقْتَ وُلْدَ آدَمَ قَالَ إِنِّي أَوَّلُ مَنْ أَقَرَّ بِبَلَى إِنَّ اللَّهَ أَخَذَ مِيثَاقَ النَّبِيِّينَ‏ وَ أَشْهَدَهُمْ عَلى‏ أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏ فَكُنْتُ أَوَّلَ مَنْ أَجَابَ‏

‘Basaair Al Darajaat’^– Ali Bin Ismail, from Muhammad Bin Ismail, from Sa’dan, from Salih Bin Sahl,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww was asked, ‘By which thing did you^-saww precede the children of Adam^-as?’ He^-saww said: ‘I^-saww was the first one to accept with (saying) ‘Yes’. Allah^-azwj Took a Covenant of the Prophets^-as and had them testify upon themselves^-as: “Am I not your Lord?” They said, ‘Yes [7:172]. I^-saww was the first one to answer’’.[24]

24^– شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ‏ إِلَى‏ قالُوا بَلى‏ قَالَ كَانَ مُحَمَّدٌ عَلَيْهِ وَ آلِهِ السَّلَامُ أَوَّلَ مَنْ قَالَ بَلَى‏

‘Tafseer Al Ayyashi’^– From Zurara who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads – up to His^-azwj Words:  They said, ‘Yes, we testify’.’ [7:172]. He^-asws said: ‘Muhammad^-saww was the first one to say, ‘Yes’’’.[25]

25^– فس، تفسير القمي قَالَ الصَّادِقُ ع‏ فِي قَوْلِهِ تَعَالَى‏ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ‏ الْآيَةَ كَانَ الْمِيثَاقُ مَأْخُوذاً عَلَيْهِمْ لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِرَسُولِهِ بِالنُّبُوَّةِ وَ لِأَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ بِالْإِمَامَةِ

‘Tafseer Al Qummi’^– Al-Sadiq^-asws said regarding the Words of the Exalted: And when your Lord Seized from the Children of Adam, [7:172] – the Verse. The Covenant was Taken upon them for Allah^-azwj with the Lordship, and for His^-azwj Rasool^-saww with the Prophet-hood, and for Amir Al-Momineen^-asws and the Imams^-asws with the Imamate.

فَقَالَ‏ أَ لَسْتُ بِرَبِّكُمْ‏ وَ مُحَمَّدٌ نَبِيَّكُمْ وَ عَلِيٌّ إِمَامَكُمْ وَ الْأَئِمَّةُ الْهَادُونَ أَئِمَّتَكُمْ فَقَالُوا بَلَى فَقَالَ اللَّهُ‏ أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ أَيْ لِئَلَّا تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ‏

He^-azwj Said: “Am I^-azwj not your Lord^-azwj, and Muhammad^-saww your Prophet^-saww, and Ali^-asws your Imam^-asws, and the Guiding Imams^-asws, your Imams^-asws?’ They said, ‘Yes’. Allah^-azwj Said: ‘“Lest you should be saying on the Day of Qiyamah,^– i.e., perhaps you will be saying on the Day of Qiyamah, ‘We were oblivious of this’ [7:172].

فَأَوَّلُ مَا أَخَذَ اللَّهُ عَزَّ وَ جَلَّ الْمِيثَاقُ عَلَى الْأَنْبِيَاءِ لَهُ بِالرُّبُوبِيَّةِ وَ هُوَ قَوْلُهُ‏ وَ إِذْ أَخَذْنا مِنَ النَّبِيِّينَ مِيثاقَهُمْ‏ فَذَكَرَ جُمْلَةَ الْأَنْبِيَاءِ ثُمَّ أَبْرَزَ أَفْضَلَهُمْ بِالْأَسَامِي فَقَالَ‏ وَ مِنْكَ‏ يَا مُحَمَّدُ

The first of what Allah^-azwj Mighty and Majestic Took the Covenant upon the Prophets^-as was for His^-azwj Lordship, and it is His^-azwj Words: And when We Took from the Prophets, their Covenants [33:7]. He^-azwj Mentioned the burdens of the Prophets^-as, then Highlighted their^-as most superior by the name. He^-azwj Said: and from you, O Muhammad^-saww.

فقدم رسول الله صلى الله عليه وآله لانه أفضلهم (ومن نوح وإبراهيم وموسى وعيسى ابن مريم) فهؤلاء الخمسة أفضل الانبياء، ورسول الله أفضلهم،

Rasool-Allah^-saww preceded because he^-saww was their superior, and from Noah and Ibrahim and Musa and Isa son of Maryam. These five are the best of the Prophets^-as and Rasool-Allah^-saww is their^-as superior.

فَقَدَّمَ رَسُولَ اللَّهِ ص لِأَنَّهُ أَفْضَلُهُمْ وَ مِنْ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ابْنِ مَرْيَمَ فَهَؤُلَاءِ الْخَمْسَةُ أَفْضَلُ الْأَنْبِيَاءِ وَ رَسُولُ اللَّهِ أَفْضَلُهُمْ ثُمَّ أَخَذَ بَعْدَ ذَلِكَ مِيثَاقَ رَسُولِ اللَّهِ ص عَلَى الْأَنْبِيَاءِ بِالْإِيمَانِ بِهِ وَ عَلَى أَنْ يَنْصُرُوا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ‏ وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ‏ يَعْنِي رَسُولَ اللَّهِ ص‏ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ‏ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع تُخْبِرُوا أُمَمَكُمْ بِخَبَرِهِ وَ خَبَرِ وَلِيِّهِ وَ الْأَئِمَّةِ

Then after that was the Covenant of Rasool-Allah^-saww upon the Prophets^-as with the belief in him^-saww, and upon a stipulation that they would be helping Amir Al-Momineen^-asws, so He^-azwj Said: ‘And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, you must believe in him – Meaning Rasool-Allah^-saww, you must believe in him and you must help him” [3:81] – Meaning Amir^–Al-Momineen^-asws, so inform your^-as respective communities of his^-asws news, and the news of his^-asws successors^-asws and the Imams^-asws’’.[26]

26^– ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ بُكَيْرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع هَلْ تَدْرِي مَا كَانَ الْحَجَرُ قَالَ قُلْتُ لَا

‘Ilal Al Sharaie’^– My father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Bin Sinan, from Abu Saeed Al Qamat, from Bakeyr who said,

‘Abu Abdullah^-asws said to me: ‘Do you know what was the (Black) Stone?’ I said, ‘No’.

قَالَ كَانَ مَلَكاً عَظِيماً مِنْ عُظَمَاءِ الْمَلَائِكَةِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَلَمَّا أَخَذَ اللَّهُ‏ الْمِيثَاقَ مِنَ الْمَلَائِكَةِ لَهُ بِالرُّبُوبِيَّةِ وَ لِمُحَمَّدٍ ص بِالنُّبُوَّةِ وَ لِعَلِيٍّ بِالْوَصِيَّةِ اصْطَكَّتْ فَرَائِصُ الْمَلَائِكَةِ وَ أَوَّلُ مَنْ أَسْرَعَ إِلَى الْإِقْرَارِ ذَلِكَ الْمَلَكُ

He^-asws said: ‘It was a great Angel from the great Angels in the Presence of Allah^-azwj Mighty and Majestic. When Allah^-azwj Took the Covenant from the Angels for Him^-azwj with the Lordship, and for Muhammad^-saww with the Prophet-hood, and for Ali^-asws with the successor^–ship, the limbs of the Angels trembled, and the first one from them who hastened to the acceptance was that Angel.

وَ لَمْ يَكُنْ فِيهِمْ أَشَدُّ حُبّاً لِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِنْهُ فَلِذَلِكَ اخْتَارَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ بَيْنِهِمْ وَ أَلْقَمَهُ الْمِيثَاقَ فَهُوَ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانٌ نَاطِقٌ وَ عَيْنٌ نَاظِرَةٌ لِيَشْهَدَ لِكُلِّ مَنْ وَافَاهُ إِلَى ذَلِكَ الْمَكَانِ وَ حَفِظَ الْمِيثَاقَ‏

There has never happened to be among them anyone more intense for his love of Muhammad^-saww and the Progeny^-asws of Muhammad^aw than him, and due to that Allah^-azwj Chose him from between them, and Caused him to devour the Covenant, and he would be coming on the Day of Judgement, and for him would be a speaking tongue, and seeing eyes. He would be testifying for everyone who had been loyal to it at that place, and preserved the Covenant’’.[27]

27^– ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا قَبَضَ اللَّهُ نَبِيّاً حَتَّى أَمَرَهُ أَنْ يُوصِيَ إِلَى عَشِيرَتِهِ مِنْ عَصَبَتِهِ‏ وَ أَمَرَنِي أَنْ أُوصِيَ فَقُلْتُ إِلَى مَنْ يَا رَبِّ

Al Mufeed, from Bin Qawlawiyah, from his father, from Sa’ad, from Bin Isa, from Bin Marouf, from Muhammad Bin Sinan, from Talha Bin Zayd,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj did not Capture (the soul of) any Prophet^-saww until He^-azwj Commanded him to bequeath to his^-as own clan, its best one, and Commanded me^-saww that I^-saww bequeath’. I^-saww said: ‘To whom, O Lord^-azwj?’

فَقَالَ أَوْصِ يَا مُحَمَّدُ إِلَى ابْنِ عَمِّكَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنِّي قَدْ أَثْبَتُّهُ فِي الْكُتُبِ السَّالِفَةِ وَ كَتَبْتُ فِيهَا أَنَّهُ وَصِيُّكَ وَ عَلَى ذَلِكَ أَخَذْتُ مِيثَاقَ الْخَلَائِقِ‏ وَ مَوَاثِيقَ أَنْبِيَائِي وَ رُسُلِي أَخَذْتُ مَوَاثِيقَهُمْ لِي بِالرُّبُوبِيَّةِ وَ لَكَ يَا مُحَمَّدُ بِالنُّبُوَّةِ وَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ بِالْوَلَايَةِ

He^-azwj Said: “Bequeath, O Muhammad^-saww, to the son^-asws of your^-saww uncle^-asws Ali^-asws Bin Abu Talib^-asws, for I^-azwj Have Affirmed him^-asws in the previous Books, and have Written in it that he^-asws is your^-saww successor^-asws, and upon that I^-azwj Took the Covenant of the creatures, and Covenants of My^-azwj Prophets^-as and My^-azwj Rasools^-as. I^-azwj Took their^-as Covenants for Me^-azwj with the Lordship, and for you^-saww, O Muhammad^-saww, with the Prophet-hood, and for Ali^-asws Bin Abu Talib^-asws with the Wilayah’’.[28]

28^– كا، الكافي أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ‏ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا مُحَمَّدُ إِنِّي خَلَقْتُكَ وَ عَلِيّاً نُوراً يَعْنِي رُوحاً بِلَا بَدَنٍ قَبْلَ أَنْ أَخْلُقَ سَمَاوَاتِي وَ أَرْضِي وَ عَرْشِي‏ وَ بَحْرِي فَلَمْ تَزَلْ تُهَلِّلُنِي وَ تُمَجِّدُنِي ثُمَّ جَمَعْتُ رُوحَيْكُمَا فَجَعَلْتُهُمَا وَاحِدَةً

‘Al Kafi’^– Ahmad Bin Idrees, from Al-Husayn Bin Ubeydullah, from Muhammad Bin Isa, and Muhammad Bin Abdullah, from Ali Bin hadeed, from Marazam,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and Exalted Said: ‘O Muhammad^-saww! I^-azwj Created you^-saww and Ali^-asws as Noor” – meaning soul without a body, “Before I^-azwj Created My^-azwj skies, and My^-azwj earth, and My^-azwj Throne, and My^-azwj seas, and you^-asws both did not cease to sanctify Me^-azwj and glorifying Me^-azwj. Then I^-azwj Gathered your^-asws souls and Made these to be one.

فَكَانَتْ تُمَجِّدُنِي وَ تُقَدِّسُنِي وَ تُهَلِّلُنِي ثُمَّ قَسَمْتُهَا ثِنْتَيْنِ وَ قَسَمْتُ الثِّنْتَيْنِ ثِنْتَيْنِ فَصَارَتْ أَرْبَعَةً مُحَمَّدٌ وَاحِدٌ وَ عَلِيٌّ وَاحِدٌ وَ الْحَسَنُ وَ الْحُسَيْنُ ثِنْتَانِ ثُمَّ خَلَقَ اللَّهُ فَاطِمَةَ مِنْ نُورٍ ابْتَدَأَهَا رُوحاً بِلَا بَدَنٍ ثُمَّ مَسَحَنَا بِيَمِينِهِ فَأَفْضَى نُورَهُ فِينَا

You^-asws were both praising Me^-azwj, and extolling My^-azwj Holiness and sanctifying Me^-azwj”. Then He^-azwj Divided it into two, and Divided the two as three, so it became three – Muhammad^-saww one, and Ali^-asws one, and Al-Hassan^-asws and Al-Husayn^-asws two. Then Allah^-azwj Created (Syeda) Fatima^-asws from Noor, Commencing it as a spirit without a body. Then He^-azwj Wipes us with His^-azwj Right Hand, and Poured His^-azwj Noor into us^-asws’’.[29]

29^– كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ عَبْدِ اللَّهِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع فَأَجْرَيْتُ اخْتِلَافَ الشِّيعَةِ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ مُتَفَرِّداً بِوَحْدَانِيَّتِهِ ثُمَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ فَمَكَثُوا أَلْفَ دَهْرٍ

‘Al Kafi’^– Al-Husayn Bin Muhammad, from Al Moalla, from Abdullah Bin Idrees, from Muhammad Bin Sinan who said,

‘I was in the presence of Abu Ja’far^-asws the 2^nd, and there flowed the differing of the Shias. He^-asws said: ‘O Muhammad! Allah^-azwj Blessed and Exalted did not cease to be Individual with His^-azwj Oneness. Then He^-azwj Created Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws. They^-asws remained for a thousand epochs.

ثُمَّ خَلَقَ جَمِيعَ الْأَشْيَاءِ فَأَشْهَدَهُمْ خَلْقَهَا وَ أَجْرَى طَاعَتَهُمْ عَلَيْهَا وَ فَوَّضَ أُمُورَهَا إِلَيْهِمْ فَهُمْ يُحِلُّونَ مَا يَشَاءُونَ وَ يُحَرِّمُونَ مَا يَشَاءُونَ وَ لَنْ يَشَاءُوا إِلَّا أَنْ يَشَاءَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏

Then He^-azwj Created the entirety of the things, and Made them^-asws witness its creation, and Flowed their^-asws obedience upon these, and Delegated its affair to them^-asws. Thus, they^-asws are permitting whatever they^-asws so desire, and are prohibiting whatever they^-asws so desire, and they^-asws will never desire except if Allah^-azwj Blessed and Exalted so Desires’.

ثُمَّ قَالَ يَا مُحَمَّدُ هَذِهِ الدِّيَانَةُ الَّتِي مَنْ تَقَدَّمَهَا مَرَقَ وَ مَنْ تَخَلَّفَ عَنْهَا مُحِقَ وَ مَنْ لَزِمَهَا لَحِقَ خُذْهَا إِلَيْكَ يَا مُحَمَّدُ

Then he^-asws said: ‘O Muhammad^-saww! This is the Religion which, one who precedes it would miss it, and one who stays behind from it would be obliterated, and one who necessitates it would preserve it. Take it to you, O Muhammad’’.[30]

30^– ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ دَاوُدَ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ هَارُونَ بْنِ عِيسَى بْنِ بُهْلُولٍ عَنْ بَكَّارِ بْنِ مُحَمَّدِ بْنِ شُعْبَةَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ عَبْدِ الْمَلِكِ‏ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ‏ قَالَ رَسُولُ اللَّهِ ص‏ يَا عَلِيُّ خَلَقَ اللَّهُ النَّاسَ مِنْ أَشْجَارٍ شَتَّى وَ خَلَقَنِي وَ أَنْتَ مِنْ شَجَرَةٍ وَاحِدَةٍ أَنَا أَصْلُهَا وَ أَنْتَ فَرْعُهَا فَطُوبَى لِعَبْدٍ تَمَسَّكَ بِأَصْلِهَا وَ أَكَلَ مِنْ فَرْعِهَا

‘Al Amaali’ of the sheykh Al Tusi^– A group, from Abu Al Mufazzal, from Raja’a Bin Yahya,, from Dawood Bin Al Qasim, from Abdullah Bin Al Fazal, from Haroun Bin Isa Bin Bahloul, from Baka Bin Muhammad Bin Sha’ba, from his father, from Bakr Bin Abdul Malik,

‘From Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from his^-asws grandfather^-asws Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! Allah^-azwj Created the people from various trees, and Created me^-saww and you^-asws from one tree. I^-saww am its root and you^-asws are its branch, therefore beatitude is for a servant who attaches with its root and eats from its branch’’.[31]

31^– ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْمَدَائِنِيِ‏ عَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ لَهِيعَةَ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: بَيْنَا النَّبِيُّ ص بِعَرَفَاتٍ وَ عَلِيٌّ ع تُجَاهَهُ وَ نَحْنُ مَعَهُ إِذْ أَوْمَأَ النَّبِيُّ ص إِلَى عَلِيٍّ ع فَقَالَ ادْنُ مِنِّي يَا عَلِيُّ فَدَنَا مِنْهُ فَقَالَ ضَعْ خَمْسَكَ يَعْنِي كَفَّكَ فِي كَفِّي فَأَخَذَ بِكَفِّهِ فَقَالَ يَا عَلِيُّ خُلِقْتُ أَنَا وَ أَنْتَ مِنْ شَجَرَةٍ أَنَا أَصْلُهَا وَ أَنْتَ فَرْعُهَا وَ الْحَسَنُ وَ الْحُسَيْنُ أَغْصَانُهَا فَمَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا أَدْخَلَهُ اللَّهُ الْجَنَّةَ

‘Al Amaali’ of the sheykh Al Tusi^– A group, from Abu Al Mufazzal, from Abdullah Bin Is’haq Bin Ibrahim Al Madainy, from Usman Bin Abdullah, from Abdullah Bin Lahiya, from Abu Al Zubeyr, from Jabir Bin Abdullah who said,

‘While the Prophet^-saww was at Arafat, and Ali^-asws was facing him^-saww and we were with him^-saww, when the Prophet^-saww gestured to Ali^-asws and said: ‘Come near me^-saww, O Ali^-asws!’ He^-asws went near him^-saww. He^-saww said: ‘Place your^-asws five – meaning your^-asws palm, in my^-saww palm. He^-saww grabbed his^-asws palm. He^-saww said: ‘O Ali^-asws! I^-saww and you^-asws are Created from one tree. I^-saww am its root and you^-asws are its branch, and Al-Hassan^-asws and Al-Husayn^-asws are its twigs, so the one who attaches with a twig from its twigs, Allah^-azwj would Enter him into the Paradise’’.[32]

32^– ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ صَالِحٍ‏ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ إِسْمَاعِيلَ النَّيْسَابُورِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ سَمِعْتُ جَدِّي رَسُولَ اللَّهِ ص يَقُولُ‏ خُلِقْتُ مِنْ نُورِ اللَّهِ عَزَّ وَ جَلَّ وَ خَلَقَ أَهْلَ بَيْتِي مِنْ نُورِي وَ خَلَقَ مُحِبِّيهِمْ مِنْ نُورِهِمْ وَ سَائِرُ الْخَلْقِ فِي النَّارِ

‘Al Amaali’ of the sheykh Al Tusi^– Al Ghazairy, from Ali Bin Muhammad Al Alawy, from Al-Hassan Bin Ali Bin Salih, from Al-Kulayni, from Ali Bin Muhammad, from Is’haq Bin Ismail Al Naysaboury,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Al-Hassan^-asws Bin Ali^-asws having said: ‘I^-asws heard my^-asws grandfather^-saww Rasool-Allah^-saww saying: ‘I^-saww am Created from the Noor of Allah^-azwj Mighty and Majestic, and the People^-asws of my^-saww Household are created from my^-saww Noor, and the ones who love them^-asws are created from their^-asws Noor, and the rest of the people are in the Fire’’.[33]

33^– ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ الْغَزَّالِ عَنْ عُبَيْدِ بْنِ يَحْيَى عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ فِي الْفِرْدَوْسِ لَعَيْناً أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنَ مِنَ الزُّبْدِ وَ أَبْرَدَ مِنَ‏ الثَّلْجِ وَ أَطْيَبَ مِنَ الْمِسْكِ فِيهَا طِينَةٌ خَلَقَنَا اللَّهُ عَزَّ وَ جَلَّ مِنْهَا وَ خَلَقَ شِيعَتَنَا مِنْهَا

‘Al Amaali’ of the sheykh Al Tusi^– Al Ghazairy, from Ali Bin Muhammad Al Alawy, from Abdullah Bin Muhammad, from Al-Husayn, from Abu Abdullah Bin Asbat, from Ahmad Bin Muhammad Bin Ziyad al Atar, from Muhammad Bin Marwan Al Ghazal, from Ubeyd Bin Yahya, from Yahya Bin Abdullah Bin Al-Hassan, from his grandfather,

‘Al-Husayn^-asws Bin Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘In Al-Firdows (Paradise) there is a spring sweeter than the honey, and softer than the butter, and colder than the snow, and more aromatic than the musk. In it there is clay Allah^-azwj Mighty and Majestic Created us^-asws from it, and Created our^-asws Shias from it.

فَمَنْ لَمْ يَكُنْ مِنْ تِلْكَ الطِّينَةِ فَلَيْسَ مِنَّا وَ لَا مِنْ شِيعَتِنَا وَ هِيَ الْمِيثَاقُ الَّذِي أَخَذَ اللَّهُ عَزَّ وَ جَلَّ عَلَى وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏

The one who does not happen to be from that clay, he isn’t from us^-asws nor from our^-asws Shias, and it is the Covenant which Allah^-azwj Mighty and Majestic Took upon the Wilayah of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws’’.[34]

34^– كِتَابُ فَضَائِلِ الشِّيعَةِ، بِإِسْنَادِهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: كُنَّا جُلُوساً مَعَ رَسُولِ اللَّهِ ص إِذْ أَقْبَلَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِإِبْلِيسَ‏ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعالِينَ‏ فَمَنْ هُمْ يَا رَسُولَ اللَّهِ الَّذِينَ هُمْ أَعْلَى مِنَ الْمَلَائِكَةِ

The book ‘Fazail Al Shia’, by its chain from Abu Saeed Al Khudry who said,

‘We were seated with Rasool-Allah^-saww, when a man came and said, ‘O Rasool-Allah^-saww! Inform me about the Words of Allah^-azwj Mighty and Majestic to Iblees^-la: Were you arrogant or were you from the exalted ones?” [38:75]. Who are they, O Rasool-Allah^-saww, those who are more exalted than the Angels.’

فَقَالَ رَسُولُ اللَّهِ ص أَنَا وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ كُنَّا فِي سُرَادِقِ الْعَرْشِ نُسَبِّحُ اللَّهَ وَ تُسَبِّحُ الْمَلَائِكَةُ بِتَسْبِيحِنَا قَبْلَ أَنْ يَخْلُقَ اللَّهُ عَزَّ وَ جَلَّ آدَمَ بِأَلْفَيْ عَامٍ^– فَلَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ آدَمَ أَمَرَ الْمَلَائِكَةَ أَنْ يَسْجُدُوا لَهُ وَ لَمْ يَأْمُرْنَا بِالسُّجُودِ فَسَجَدَتِ الْمَلَائِكَةُ كُلُّهُمْ إِلَّا إِبْلِيسَ فَإِنَّهُ أَبَى أَنْ يَسْجُدَ

Rasool-Allah^-saww said: ‘I^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws. We^-asws in the Pavilions of the Throne Glorifying Allah^-azwj. The Angels had been Glorifying by our^-asws Glorification for two thousand years before Allah^-azwj created Adam^-as. When Allah^-azwj Mighty and Majestic Created Adam^-as, He^-azwj Commanded the Angels that they should do Sajdah to him^-as, and did not Command them for the Sajdah except for our^-asws sake. All of the Angels did Sajdah except for Iblees^-la, for he^-la refused to do Sajdah.

فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ أَسْتَكْبَرْتَ أَمْ كُنْتَ‏ مِنَ الْعالِينَ‏ أَيْ مِنْ هَؤُلَاءِ الْخَمْسِ الْمَكْتُوبِ أَسْمَاؤُهُمْ فِي سُرَادِقِ الْعَرْشِ

Therefore Allah^-azwj Blessed and Exalted Said: Were you arrogant or were you from the exalted ones?” [38:75], i.e., those five whose names are Inscribed in the Pavilions of the Throne”.[35]

35^– ير، بصائر الدرجات ابْنُ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ بِشْرِ بْنِ أَبِي عُقْبَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ مُحَمَّداً مِنْ طِينَةٍ مِنْ جَوْهَرَةٍ تَحْتَ الْعَرْشِ وَ إِنَّهُ كَانَ لِطِينَتِهِ نَضْحٌ^– فَجَبَلَ طِينَةَ أَمِيرِ الْمُؤْمِنِينَ ع مِنْ نَضْحِ طِينَةِ رَسُولِ اللَّهِ ص وَ كَانَ لِطِينَةِ أَمِيرِ الْمُؤْمِنِينَ ع نَضْحٌ

‘Basaair Al Darajaat’^– Bin Isa, from Bin Mahboub, from Bashr Bin Abu Uqba,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws having said: ‘Allah^-azwj Created Muhammad^-saww from clay from essence beneath the Throne, and for its clay was dough. The clay of Amir Al-Momineen^-asws was kneaded from dough of the clay of Rasool-Allah^-saww, and for the clay of Amir Al-Momineen^-asws there was dough, and our^-asws clay was kneaded from the dough of the clay of Amir Al-Momineen^-asws.

فَجَبَلَ طِينَتَنَا مِنْ نَضْحِ طِينَةِ أَمِيرِ الْمُؤْمِنِينَ ع‏ وَ كَانَ لِطِينَتِنَا نَضْحٌ فَجَبَلَ طِينَةَ شِيعَتِنَا مِنْ نَضْحِ طِينَتِنَا فَقُلُوبُهُمْ تَحِنُّ إِلَيْنَا^– وَ قُلُوبُنَا تَعَطَّفُ عَلَيْهِمْ تَعَطُّفَ الْوَالِدِ عَلَى الْوَلَدِ وَ نَحْنُ خَيْرٌ لَهُمْ وَ هُمْ خَيْرٌ لَنَا وَ رَسُولُ اللَّهِ ص لَنَا خَيْرٌ وَ نَحْنُ لَهُ خَيْرٌ

And there was dough for our^-asws clay, and the clay of our^-asws Shias was kneaded from the dough of our^-asws clay. Their hearts incline towards us^-asws, and our^-asws hearts are kinder upon them than the kindness of the parent to the child, and we^-asws are good to them, and they are good to us^-asws, and Rasool-Allah^-saww is good to us^-asws and we^-asws are good to him^-saww’’.[36]

36^– ير، بصائر الدرجات مُحَمَّدُ بْنُ حَمَّادٍ عَنْ أَخِيهِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ خَلَقَ اللَّهُ الْأَنْبِيَاءَ وَ الْأَوْصِيَاءَ يَوْمَ الْجُمُعَةِ وَ هُوَ الْيَوْمُ الَّذِي أَخَذَ اللَّهُ مِيثَاقَهُمْ

‘Basaair Al Darajaat’^– Muhammad Bin Hamad, from his brother Ahmad, from Ibrahim Bin Abdul Hameed, from his father,

‘From Abu Al-Hassan^-asws the 1^st, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj Created the Prophets^-as and the successors^-as on the day of Friday, and it is the day Allah^-azwj Took their Covenant’.

وَ قَالَ خُلِقْنَا نَحْنُ وَ شِيعَتُنَا مِنْ طِينَةٍ مَخْزُونَةٍ لَا يَشِذُّ مِنْهَا شَاذٌّ إِلَى يَوْمِ الْقِيَامَةِ

And he^-asws said: ‘We^-asws and our^-asws Shias are created from treasured clay, there being no deviator will deviate from it up to the Day of Qiyamah’’.[37]

37^– ير، بصائر الدرجات أَحْمَدُ بْنُ مُوسَى عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ مُحَمَّداً وَ عِتْرَتَهُ مِنْ طِينَةِ الْعَرْشِ^– فَلَا يَنْقُصُ مِنْهُمْ وَاحِدٌ وَ لَا يَزِيدُ مِنْهُمْ وَاحِدٌ

‘Basaair Al Darajaat’^– Ahmad Bin Musa, from Al-Hassan Bin Musa, from Ali Bin Hasan, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created Muhammad^-saww and his^-asws Family^-asws from the clay of the Throne, therefore, nor one from them would be reduce, nor would anyone be increased from them’’.[38]

38^– ير، بصائر الدرجات بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ‏ بْنِ الْحَجَّاجِ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ مُحَمَّداً وَ آلَ مُحَمَّدٍ مِنْ طِينَةِ عِلِّيِّينَ وَ خَلَقَ قُلُوبَهُمْ مِنْ طِينَةٍ فَوْقَ ذَلِكَ الْخَبَرَ

‘Basaair Al Darajaat’ – From Muhammad Bin Al-Husayn, from Usman Bin Isa, from Abdul Rahman Bin Al Hajaal who said,

‘Allah Blessed and Exalted Created Muhammad^-saww and the Progeny^-asws of Muhammad^-saww from clay of Illiyeen, and Created their hearts from clay above that’ – the Hadeeth. [39]

39^– ك، إكمال الدين الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ أَبِي سَعِيدٍ الْغَضَنْفَرِيِ‏ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ الْأَئِمَّةَ الْأَحَدَ عَشَرَ مِنْ نُورِ عَظَمَتِهِ أَرْوَاحاً فِي ضِيَاءِ نُورِهِ‏ يَعْبُدُونَهُ قَبْلَ خَلْقِ الْخَلْقِ يُسَبِّحُونَ اللَّهَ عَزَّ وَ جَلَّ وَ يُقَدِّسُونَهُ وَ هُمُ الْأَئِمَّةُ الْهَادِيَةُ مِنْ آلِ مُحَمَّدٍ ص أَجْمَعِينَ‏

‘Ikmal Al Deen’^– Al Attar, from his father, from Al Ashary, from Bin Abu Al Khatab, from Abu Saeed Al Gazanfary, from Amro Bin Sabit, from Abu Hamza who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘Allah^-azwj Mighty and Majestic Created Muhammad^-saww and Ali^-asws and the eleven Imams^-asws from the Noor of His^-azwj Magnificence as spirits in the illumination of His^-azwj Noor, worshipping Him^-azwj before the creation of the creatures, glorifying Allah^-azwj Mighty and Majestic and sanctifying Him^-azwj, and they^-asws are the Guiding Imams^-asws from the whole Progeny^-asws of Muhammad^-saww’’.[40]

40^– ك، إكمال الدين ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ أَبِيهِ عَنِ الْمُفَضَّلِ قَالَ قَالَ الصَّادِقُ ع‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَرْبَعَةَ عَشَرَ نُوراً قَبْلَ خَلْقِ الْخَلْقِ بِأَرْبَعَةَ عَشَرَ أَلْفَ عَامٍ فَهِيَ أَرْوَاحُنَا فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنِ الْأَرْبَعَةَ عَشَرَ

‘Ikmal Al Deen’^– Bin Idrees, from his father, from Muhammad Bin Al-Husayn Bin Zayd, from Al-Hassan Bin Musa, from Ali Bin Sama’at, from Ali Bin Al-Hassan Bin Rabat, from Al Mufazzal who said,

‘Al-Sadiq^-asws said: ‘Allah^-azwj Blessed and Exalted Created fourteen Noors before the creation of the creatures by fourteen thousand years, so these are our^-asws souls’. It was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! And who are the fourteen?’

فَقَالَ مُحَمَّدٌ وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ مِنْ وُلْدِ الْحُسَيْنِ آخِرُهُمُ الْقَائِمُ الَّذِي يَقُومُ بَعْدَ غَيْبَتِهِ فَيَقْتُلُ الدَّجَّالَ وَ يُطَهِّرُ الْأَرْضَ مِنْ كُلِّ جَوْرٍ وَ ظُلْمٍ‏

He^-asws said: ‘Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws from the sons^-asws of Al-Husayn^-asws, the last of them^-asws being Al-Qaim^-asws who will rise after his^-asws Occultation and will kill Al-DajjAl-^la, and cleanse the earth from all tyranny and injustice’’.[41]

41^– مِنْ رِيَاضِ الْجِنَانِ لِفَضْلِ اللَّهِ بْنِ مَحْمُودٍ الْفَارِسِيِّ بِإِسْنَادِهِ إِلَى جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا جَابِرُ كَانَ اللَّهُ وَ لَا شَيْ‏ءَ غَيْرُهُ لَا مَعْلُومَ وَ لَا مَجْهُولَ فَأَوَّلُ مَا ابْتَدَأَ مِنْ خَلْقِهِ أَنْ خَلَقَ مُحَمَّداً ص وَ خَلَقَنَا أَهْلَ الْبَيْتِ مَعَهُ مِنْ نُورِ عَظَمَتِهِ

From ‘Riyaz Al Janan’ of Fazlullah Bin Mahmoud Al Farsy, by his chain to Jabir Al Jufy,

‘From Abu Ja’far^-asws having said: ‘O Jabir! Allah^-azwj Existed and there was nothing apart from Him^-azwj, neither known or unknown. The first of what He^-azwj Commenced with from His^-azwj creation is that He^-azwj Created Muhammad^-saww, and Created us^-asws the People^-asws of the Household with him^-saww from the Noor of His^-azwj Magnificence.

فَأَوْقَفَنَا أَظِلَّةً خَضْرَاءَ بَيْنَ يَدَيْهِ حَيْثُ لَا سَمَاءَ وَ لَا أَرْضَ وَ لَا مَكَانَ وَ لَا لَيْلَ وَ لَا نَهَارَ وَ لَا شَمْسَ وَ لَا قَمَرَ الْخَبَرَ

We^-asws paused as green shadows in front of Him^-azwj when there was neither a sky, nor earth, nor place, nor night, nor day, nor sun nor moon’ – the Hadeeth’.[42]

42^– وَ رَوَى أَحْمَدُ بْنُ حَنْبَلٍ بِإِسْنَادِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: كُنْتُ أَنَا وَ عَلِيٌّ نُوراً بَيْنَ يَدَيِ الرَّحْمَنِ قَبْلَ أَنْ يَخْلُقَ عَرْشَهُ بِأَرْبَعَةَ عَشَرَ أَلْفَ عَامٍ‏

It is reported by Ahmad Bin Hanbal, by his chain,

‘From Rasool-Allah^-saww having said: ‘I^-saww and Ali^-asws were both Noor in front of the Beneficent before He^-azwj Created His^-azwj Throne, by four thousand years’’.[43]

43^– وَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قُلْتُ لِرَسُولِ اللَّهِ ص أَوَّلُ شَيْ‏ءٍ خَلَقَ اللَّهُ تَعَالَى مَا هُوَ فَقَالَ نُورُ نَبِيِّكَ يَا جَابِرُ خَلَقَهُ اللَّهُ ثُمَّ خَلَقَ مِنْهُ كُلَّ خَيْرٍ

And from Jabir Bin Abdullah^-ar who said,

‘I said to Rasool-Allah^-saww, ‘The first thing Allah^-azwj the Exalted Created, what is it?’ He^-saww said: ‘Noor of your Prophet^-saww, O Jabir! Allah^-azwj Created him^-saww, then Created all good from him^-saww’’.[44]

44^– وَ عَنْ جَابِرٍ أَيْضاً قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَوَّلُ مَا خَلَقَ اللَّهُ نُورِي ابْتَدَعَهُ مِنْ نُورِهِ وَ اشْتَقَّهُ مِنْ جَلَالِ عَظَمَتِهِ

And from Jabir^-ar as well having said,

‘Rasool-Allah^-saww said: ‘The first of what Allah^-azwj Created was my^-saww Noor. He^-azwj Commenced it from His^-azwj Noor, and Derived it from the Majesty of His^-azwj Magnificence’’.[45]

45^– كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ كُنْتُمْ حَيْثُ كُنْتُمْ فِي الْأَظِلَّةِ

‘Al Kafi’^– Ali Bin Muhammad, from sahl Bin Ziyad, from Muhammad Bin Ali Bin Ibrahim, from Ali Bin Ahmad, from Al Mufazzal who said,

‘I said to Abu Abdullah^-asws, ‘How were you^-asws when you^-asws were in the shadows?’

فَقَالَ يَا مُفَضَّلُ كُنَّا عِنْدَ رَبِّنَا لَيْسَ عِنْدَهُ أَحَدٌ غَيْرُنَا فِي ظُلَّةٍ خَضْرَاءَ نُسَبِّحُهُ وَ نُقَدِّسُهُ وَ نُهَلِّلُهُ وَ نُمَجِّدُهُ وَ مَا مِنْ مَلَكٍ مُقَرَّبٍ وَ لَا ذِي رُوحٍ غَيْرُنَا حَتَّى بَدَا لَهُ فِي خَلْقِ الْأَشْيَاءِ فَخَلَقَ مَا شَاءَ كَيْفَ شَاءَ مِنَ الْمَلَائِكَةِ وَ غَيْرِهِمْ ثُمَّ أَنْهَى‏ عِلْمَ ذَلِكَ إِلَيْنَا

He^-asws said: ‘O Mufazzal! We^-asws were with our^-asws Lord^-azwj. There wasn’t anyone with Him^-azwj apart from us^-asws in the green shade. We^-asws glorified Him^-azwj and extolled His^-azwj Holiness, and sanctified Him^-azwj and praised Him^-azwj, and there was neither an Angel of Proximity nor anyone with a soul apart from us^-asws, until He^-azwj Began it in the creation of the things. So, He^-azwj Created whatever He^-azwj so Desired from the Angels and others, then Concluded the knowledge of that with us^-asws’’.[46]

46^– كا، الكافي أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الصَّغِيرِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ كَانَ إِذْ لَا كَانَ فَخَلَقَ الْكَانَ وَ الْمَكَانَ وَ خَلَقَ نُورَ الْأَنْوَارِ الَّذِي نُوِّرَتْ مِنْهُ الْأَنْوَارُ وَ أَجْرَى فِيهِ مِنْ نُورِهِ الَّذِي نُوِّرَتْ مِنْهُ الْأَنْوَارُ وَ هُوَ النُّورُ الَّذِي خَلَقَ مِنْهُ مُحَمَّداً وَ عَلِيّاً

‘Al Kafi’^– Ahmad Bin Idrees, from Al-Husayn Bin Abdullah Al Sagheer, from Muhammad Bin Ibrahim Al Ja’fary, from Ahmad Bin Ali Bin Muhammad Bin Abdullah Bin Umar,

‘Son of Ali^-asws Bin Abu Talib^-asws, from Abu Abdullah^-asws having said: ‘Allah^-azwj Existed when there was no other existence. He^-azwj Created the existence (beings), and the space, and Created the Noor of the lights from which the lights are illuminated, and Made to flow into it from His^-azwj Own Noor from which the lights lit up, and it is the Noor from which were created Muhammad^-saww and Ali^-asws.

فَلَمْ يَزَالا نُورَيْنِ أَوَّلَيْنِ إِذْ لَا شَيْ‏ءَ كُوِّنَ قَبْلَهُمَا فَلَمْ يَزَالا يَجْرِيَانِ طَاهِرَيْنِ مُطَهَّرَيْنِ فِي الْأَصْلَابِ الطَّاهِرَةِ حَتَّى افْتَرَقَا فِي أَطْهَرِ طَاهِرِينَ فِي عَبْدِ اللَّهِ وَ أَبِي طَالِبٍ ع‏

They^-asws did not cease to be two former Noors when there was nothing existing before the two of them^-asws. Thus, they both^-asws did not cease to flow as clean, having been Cleaned, into the clean Sulbs, until they both^-asws separated in the cleanest of the two clean (lineages), in Abdullah^-asws and Abu Talib^-asws’’.[47]

47^– كا، الكافي أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا جَابِرُ إِنَّ اللَّهَ أَوَّلَ مَا خَلَقَ خَلَقَ مُحَمَّداً وَ عِتْرَتَهُ الْهُدَاةَ الْمُهْتَدِينَ فَكَانُوا أَشْبَاحَ نُورٍ بَيْنَ يَدَيِ اللَّهِ

Ahmad Bin Idrees, from Al-Husayn Bin Abdullah, from Muhammad Bin Abdullah, from Muhammad Bin Sinan, from Al Mufazzal, from Jabir Bin Yazeed who said,

‘Abu Ja’far^-asws said to me: ‘O Jabir! Allah^-azwj, the first of what He^-azwj Created, created Muhammad^-saww and his^-saww family^-asws, the Guided Guides. They^-asws were apparitions of Noor in front of Allah^-azwj’.

قُلْتُ وَ مَا الْأَشْبَاحُ قَالَ ظِلُّ النُّورِ أَبْدَانٌ نُورَانِيَّةٌ بِلَا أَرْوَاحٍ وَ كَانَ مُؤَيَّداً بِرُوحٍ وَاحِدٍ وَ هِيَ رُوحُ الْقُدُسِ فَبِهِ كَانَ يَعْبُدُ اللَّهَ وَ عِتْرَتُهُ وَ لِذَلِكَ خَلَقَهُمْ حُلَمَاءَ عُلَمَاءَ بَرَرَةً أَصْفِيَاءَ يَعْبُدُونَ اللَّهَ بِالصَّلَاةِ وَ الصَّوْمِ وَ السُّجُودِ وَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ يُصَلُّونَ الصَّلَوَاتِ وَ يَحُجُّونَ وَ يَصُومُونَ‏

I said, ‘And what are the apparitions?’ He^-asws said: ‘Shades of Noor, bodies of luminosity without souls, and they^-asws were aided by one Spirit and it is the Holy Spirit. By it, he^-saww and his^-saww family^-asws were worshipping Allah^-azwj, and for that He^-azwj Created them^-asws as forbearing, knowledgeable, righteous elites worshipping Allah^-azwj with the Salat, and the Fasting, and the Sajdah, and the glorification, and the sanctification, and they^-asws are sending the Salawat, and were performing Hajj and Fasting’’.[48]

48^– أقول قال الشيخ أبو الحسن البكري أستاد الشهيد الثاني‏ قدس الله روحهما في كتابه المسمى بكتاب الأنوار حدثنا أشياخنا و أسلافنا الرواة لهذا الحديث عن أبي عمر الأنصاري‏ سألت عن كعب الأحبار و وهب بن منبه و ابن عباس قالوا جميعا لما أراد الله أن يخلق محمدا ص قال لملائكته إني أريد أن أخلق خلقا أفضله و أشرفه على الخلائق أجمعين و أجعله سيد الأولين و الآخرين و أشفعه فيهم يوم الدين فلولاه ما زخرفت الجنان و لا سعرت النيران فاعرفوا محله و أكرموه لكرامتي و عظموه لعظمتي‏

I (Majlisi) am saying, ‘The sheykh Abu Al-Hassan Al Bakry, teach of Al Shaheed Al Sani, said in his book named as ‘Kitab Al Anwaar’, ‘It is narrated to us by our elders and our ancestors, the reporters of this Hadeeth, from Abu Umar Al Ansari,

‘I asked Ka’ab Al Ahbar (Jewish Rabbi), and Wahab Bin Munabbih (Yemeni scholar expert in Judeo Christian literature), and Bin Abbas who all said, ‘When Allah^-azwj Wanted to Create Muhammad, Said to His^-azwj Angels: “I^-azwj Want to Create a creature I^-azwj can merit him and Ennoble him over entirety of the creatures and Make him chief of the former ones and the latter ones, and Intercede for him^-saww regardinig them on the Day of Qiyamah! Had it not been for him^-saww, I would have neither Adorned the Gardens nor Inflamed the Fires, therefore recognise his^-saww station honour him^-saww for My Honours, and revere him^-saww for My Reverence!”

فقالت الملائكة إلهنا و سيدنا و ما اعتراض العبيد على مولاهم‏ سمعنا و أطعنا

 

Then Angels said: ‘Our God^-azwj and our Master, and what can the slaves obect to their masters? We hear and we obey!’

فعند ذلك أمر الله تعالى جبرئيل‏ و ملائكة الصفيح الأعلى و حملة العرش فقبضوا تربة رسول الله ص من‏ موضع ضريحه و قضى أن يخلقه من التراب و يميته في التراب و يحشره على التراب

During that, Allah^-azwj the Exalted Commanded Jibraeel^-asws and Angels of the top realm and bearers of the Throne, so they grabbed the soil of Rasool-Allah^-saww from the place where his^-saww Shrine would be, and He^-azwj Decreed to Create him^-saww from the soil, and Cause him^-saww to die in the soil, and Resurrect him upon the soil.

فقبضوا من تربة نفسه الطاهرة قبضة طاهرة لم يمش عليها قدم مشت إلى المعاصي فعرج بها الأمين جبرئيل فغمسها في عين السلسبيل حتى نقيت كالدرة البيضاء فكانت تغمس كل يوم في نهر من أنهار الجنة و تعرض على الملائكة فتشرق أنوارها فتستقبلها الملائكة بالتحية و الإكرام و كان يطوف بها جبرئيل في صفوف الملائكة

They grabbed from the soil of his^-saww pure soul a clean handful, no foot had walked upon it to an act of disobedience. The trustworthy Jibraeel^-as ascended with it and immersed it in Al Salsabeel spring until it was purified like the white gem. It was immersed every day in a river from the rivers of Paradise and presented to the Angels. Its radiance shone, so the Angels received it with the salutations, and the honour, and Jibraeel used to perform Tawaaf with it among rows of the Angels.

فإذا نظروا إليها قالوا إلهنا و سيدنا إن أمرتنا بالسجود سجدنا فقد اعترفت الملائكة بفضله‏ و شرفه قبل خلق آدم ع و لما خلق الله آدم ع سمع في ظهره نشيشا كنشيش الطير و تسبيحا و تقديسا

When they looked at it, they said, ‘Our God^-azwj and our Master! You^-azwj were to Command us to prostrate, we shall prostrate!’ The Angels had acknowledged his^-saww superiority and his^-saww nobility before the Creation of Adam^-as, and when Allah^-azwj Created Adam^-as, chirping sounds were heard in his^-saww spine like the chirping of the birds, and glorifications, and extollations of Holiness.

فقال آدم يا رب و ما هذا

Adam^-as said: ‘O Lord^-azwj, and what is this?’

فقال يا آدم هذا تسبيح محمد العربي سيد الأولين و الآخرين فالسعادة لمن تبعه و أطاعه و الشقاء لمن خالفه‏ فخذ يا آدم بعهدي و لا تودعه إلا الأصلاب الطاهرة من الرجال و الأرحام من النساء الطاهرات الطيبات العفيفات‏

He^-azwj Said: “O Adam^-as! This is glorification by Muhammad^-saww, the Arabian, chief of the former ones and the latter ones.  Good fortune is for the one who follows him^-saww, and obeys him^-saww, and the wretchedness is for the one opposing him^-saww! O Adam^-as! Uphold My^-azwj Covenant and do not entrust it to anyone except the clean lineages from the men and the wombs of the women who are clean, good, chaste!”

ثم قال آدم ع يا رب لقد زدتني بهذا المولود شرفا و نورا و بهاء و وقارا

Then Adam^-as said: ‘O Lord^-azwj! Due to this birth, You^-azwj have Increased me^-as in nobility, and Noor, and splendour, and dignity!’

و كان نور رسول الله ص في غرة آدم كالشمس في دوران قبة الفلك أو كالقمر في الليلة المظلمة و قد أنارت منه السماوات و الأرض و السرادقات و العرش و الكرسي

And the Noor of Adam^-as was in the forehead of Adam^-as like the sun rotating in the orbit of the dome of the skies, or like the moon in the dark night, and from it the skies and the earth, and the pavilions and the Throne and the Chair were irradiated.

و كان آدم ع إذا أراد أن يغشى حواء أمرها أن تتطيب و تتطهر و يقول لها الله يرزقك هذا النور و يخصك به فهو وديعة الله و ميثاقه

And it was so, whenever Adam^-as wanted to spend time with Hawwa^-as, he would instruct her to perfume and purify herself, and he^-as would say to her: ‘Allah^-azwj will be Gracing you^-as this Noor and Specialise you^-as with it, for it is an Entrustment of Allah^-saww and His^-azwj Covenant!’

فلا يزال نور رسول الله ص في غرة آدم ع

The Noor of Rasool-Allah^-saww did not cease to be in the forehead of Adam^-as’.

فَرُوِيَ‏ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: كَانَ اللَّهُ وَ لَا شَيْ‏ءَ مَعَهُ فَأَوَّلُ‏ مَا خَلَقَ نُورُ حَبِيبِهِ مُحَمَّدٍ ص قَبْلَ خَلْقِ الْمَاءِ وَ الْعَرْشِ وَ الْكُرْسِيِّ وَ السَّمَاوَاتِ وَ الْأَرْضِ وَ اللَّوْحِ وَ الْقَلَمِ وَ الْجَنَّةِ وَ النَّارِ وَ الْمَلَائِكَةِ وَ آدَمَ وَ حَوَّاءَ بِأَرْبَعَةٍ وَ عِشْرِينَ وَ أَرْبَعِمِائَةِ أَلْفِ عَامٍ

It is reported from Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws who said: ‘Allah^-azwj Existed and there was nothing with Him^-azwj. The first of what He^-azwj Created was the Noor of His^-azwj Beloved Muhammad^-saww before He^-azwj Created the water, and the Throne, and the Chair, and the skies, and the earth, and the Tablet, and the Pen, and the Paradise, and the Hellfire, and the Angels, and Adam^-as and Hawwa^-as by twenty^–four thousand years.

فَلَمَّا خَلَقَ اللَّهُ تَعَالَى نُورَ نَبِيِّنَا مُحَمَّدٍ ص بَقِيَ أَلْفَ عَامٍ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَاقِفاً يُسَبِّحُهُ وَ يَحْمَدُهُ وَ الْحَقُّ تَبَارَكَ وَ تَعَالَى يَنْظُرُ إِلَيْهِ وَ يَقُولُ يَا عَبْدِي أَنْتَ الْمُرَادُ وَ الْمُرِيدُ وَ أَنْتَ خِيَرَتِي مِنْ خَلْقِي وَ عِزَّتِي وَ جَلَالِي لَوْلَاكَ مَا خَلَقْتُ الْأَفْلَاكَ مَنْ أَحَبَّكَ أَحْبَبْتُهُ وَ مَنْ أَبْغَضَكَ أَبْغَضْتُهُ

When Allah^-azwj the Exalted Created the Noor of our Prophet Muhammad^-saww, he^-saww remained for a thousand years in front of Allah^-azwj Mighty and Majestic prostrating to Him^-azwj and praising Him^-azwj, and the Blessed and Exalted Truth Looked at him^-saww and Said: “O My^-azwj servant! You^-azwj are the Purpose and the Intent, and you^-saww are My^-azwj Choice from My^-azwj creatures, and by My^-azwj Might and My^-azwj Majesty! Had it not been for you^-saww, I^-azwj would not have Created the skies! One who loves you^-saww, I^-azwj shall Love him, and one who hates you^-saww, I^-azwj shall Hate him!”

فَتَلَأْلَأَ نُورُهُ وَ ارْتَفَعَ شُعَاعُهُ فَخَلَقَ اللَّهُ مِنْهُ اثْنَيْ عَشَرَ حِجَاباً أَوَّلُهَا حِجَابُ الْقُدْرَةِ ثُمَّ حِجَابُ الْعَظَمَةِ ثُمَّ حِجَابُ الْعِزَّةِ ثُمَّ حِجَابُ الْهَيْبَةِ ثُمَّ حِجَابُ الْجَبَرُوتِ ثُمَّ حِجَابُ الرَّحْمَةِ ثُمَّ حِجَابُ النُّبُوَّةِ ثُمَّ حِجَابُ الْكِبْرِيَاءِ ثُمَّ حِجَابُ الْمَنْزِلَةِ ثُمَّ حِجَابُ الرِّفْعَةِ ثُمَّ حِجَابُ السَّعَادَةِ ثُمَّ حِجَابُ الشَّفَاعَةِ

His^-saww Noor sparkled, and its rays rose. Allah^-azwj Created twelve veils from it. Its first is the veil of Power, then the veil of Magnificence, then the veil of Might, then the veil of Splendour, then the veil of Force, then the veil of Mercy, then the veil of Prophet-hood, then the veil of Greatness, then the veil of Status, then the veil of Loftiness, then the veil of good fortune, then the veil of intercession.

ثُمَّ إِنَّ اللَّهَ تَعَالَى أَمَرَ نُورَ رَسُولِ اللَّهِ ص أَنْ يَدْخُلَ فِي حِجَابِ الْقُدْرَةِ فَدَخَلَ وَ هُوَ يَقُولُ سُبْحَانَ الْعَلِيِّ الْأَعْلَى وَ بَقِيَ عَلَى ذَلِكَ اثْنَيْ عَشَرَ أَلْفَ عَامٍ

Then Allah^-azwj the Exalted Commanded the Noor of Rasool-Allah to enter into the veil of Power. He^-saww entered, and he^-saww was saying: ‘Glory be to the most Exalted!’, and remained upon that for twelve thousand years.

ثُمَّ أَمَرَهُ أَنْ يَدْخُلَ فِي حِجَابِ الْعَظَمَةِ فَدَخَلَ وَ هُوَ يَقُولُ سُبْحَانَ عَالِمِ السِّرِّ وَ أَخْفَى أَحَدَ عَشَرَ أَلْفَ عَامٍ

Then He^-azwj Commanded him^-saww to enter into the veil of Magnificence. He^-saww entered and he^-saww was saying: ‘Glory be to Knower of the secrets and hidden matters!’, for eleven thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الْعِزَّةِ وَ هُوَ يَقُولُ سُبْحَانَ الْمَلِكِ الْمَنَّانِ عَشَرَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Might, and he^-saww was saying: ‘Glory be to the King, the Bestower!’, for ten thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الْهَيْبَةِ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ غَنِيٌّ لَا يَفْتَقِرُ تِسْعَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Splendour, and he^-saww was saying: ‘Glory be to the One Who is Rich and does not get impoverished!’, for nine thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الْجَبَرُوتِ وَ هُوَ يَقُولُ سُبْحَانَ الْكَرِيمِ الْأَكْرَمِ ثَمَانِيَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Force, and he^-saww was saying: ‘Glory be to the most Benevolent, the most Benevolent!’, for eight thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الرَّحْمَةِ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّ الْعَرْشِ الْعَظِيمِ سَبْعَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Mercy, and he^-saww was saying: ‘Glory be to Lord^-azwj of the Throne, the Magnificent!’, for seven thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ النُّبُوَّةِ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ سِتَّةَ آلَافِ عَامٍ

Then he^-saww entered into the veils of Prophet-hood, and he^-saww was saying: ‘Glory be to your Lord^-azwj, the Lord^-azwj of Might, from what they are describing!’, for six thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الْكِبْرِيَاءِ وَ هُوَ يَقُولُ سُبْحَانَ الْعَظِيمِ الْأَعْظَمِ خَمْسَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Greatness, and he^-saww was saying: ‘Glory be to the Magnificent, the most Magnificent!’, for five thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الْمَنْزِلَةِ وَ هُوَ يَقُولُ سُبْحَانَ الْعَلِيمِ الْكَرِيمِ أَرْبَعَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Status, and he^-saww was saying: ‘Glory be to the Most Knowing, the Benevolent!’, for four thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الرِّفْعَةِ وَ هُوَ يَقُولُ سُبْحَانَ ذِي الْمُلْكِ وَ الْمَلَكُوتِ ثَلَاثَةَ آلَافِ عَامٍ

Then he^-saww entered into the veil of Loftiness, and he^-saww was saying: ‘Glory be to the Possessor of the Kingdom and the Domains!’, for three thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ السَّعَادَةِ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ يُزِيلُ الْأَشْيَاءَ وَ لَا يَزُولُ أَلْفَيْ عَامٍ

Then he^-saww entered into the veil of good fortune, and he^-saww was saying: ‘Glory be to the One Who Causes the things to decline while He^-azwj does not decline!’, for two thousand years.

ثُمَّ دَخَلَ فِي حِجَابِ الشَّفَاعَةِ وَ هُوَ يَقُولُ سُبْحَانَ اللَّهِ وَ بِحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيمِ أَلْفَ عَامٍ‏

Then he^-saww entered into the veil of Intercession, and he^-saww was saying: ‘Glory be to Allah^-azwj and with His^-azwj Praise! Glory be to Allah^-azwj the Magnificent!’, for a thousand years’.

قَالَ الْإِمَامُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع ثُمَّ إِنَّ اللَّهَ تَعَالَى خَلَقَ مِنْ نُورِ مُحَمَّدٍ ص عِشْرِينَ بَحْراً مِنْ نُورٍ فِي كُلِّ بَحْرٍ عُلُومٌ لَا يَعْلَمُهَا إِلَّا اللَّهُ تَعَالَى

The Imam Ali^-asws Bin Abu Talib^-asws said: ‘Then Allah^-azwj the Exalted Created from the Noor of Muhammad^-saww, twenty oceans of light, in each ocean was (various types of) knowledge, none know thise except Allah^-azwj the Exalted.

ثُمَّ قَالَ لِنُورِ مُحَمَّدٍ ص انْزِلْ فِي بَحْرِ الْعِزِّ

Then He^-azwj Said to the Noor of Muhammad^-saww: “Descend into the ocean of Might!”

فَنَزَلَ ثُمَّ فِي بَحْرِ الصَّبْرِ ثُمَّ فِي بَحْرِ الْخُشُوعِ ثُمَّ فِي بَحْرِ التَّوَاضُعِ ثُمَّ فِي بَحْرِ الرِّضَا ثُمَّ فِي بَحْرِ الْوَفَاءِ ثُمَّ فِي بَحْرِ الْحِلْمِ ثُمَّ فِي بَحْرِ التُّقَى ثُمَّ فِي بَحْرِ الْخَشْيَةِ ثُمَّ فِي بَحْرِ الْإِنَابَةِ ثُمَّ فِي بَحْرِ الْعَمَلِ ثُمَّ فِي بَحْرِ الْمَزِيدِ ثُمَّ فِي بَحْرِ الْهُدَى ثُمَّ فِي بَحْرِ الصِّيَانَةِ ثُمَّ فِي بَحْرِ الْحَيَاءِ حَتَّى تَقَلَّبَ فِي عِشْرِينَ بَحْراً

He^-azwj descended, then into the ocean of patience, then into the ocean of fearfulness, then into the ocean of humility, then into the ocean of contentment, then into the ocean of dignity, then into the ocean of forbearance, then into the ocean of piety, then into the ocean of reverent fear, then into the ocean of penitence, then into the ocean of action, then into the ocean of increase, then into the ocean of guidance, then into the ocean of protection, then into the ocean of modesty, until he^-saww had turned into twenty oceans.

فَلَمَّا خَرَجَ مِنْ آخِرِ الْأَبْحُرِ قَالَ اللَّهُ تَعَالَى يَا حَبِيبِي وَ يَا سَيِّدَ رُسُلِي وَ يَا أَوَّلَ مَخْلُوقَاتِي وَ يَا آخِرَ رُسُلِي أَنْتَ الشَّفِيعُ يَوْمَ الْمَحْشَرِ

When he^-saww emerged out from the last of the oceans, Allah^-azwj the Exalted Said: “O My^-azwj Beloved, and O chief of My^-azwj Messengers^-as, and O first of My^-azwj creations, and O Last of My^-azwj Messengers^-as! You^-azwj are the interceder on the Day of Gathering!”

فَخَرَّ النُّورُ سَاجِداً ثُمَّ قَامَ فَقَطَرَتْ مِنْهُ قَطَرَاتٌ كَانَ عَدَدُهَا مِائَةَ أَلْفٍ وَ أَرْبَعَةً وَ عِشْرِينَ أَلْفَ قَطْرَةٍ فَخَلَقَ اللَّهُ تَعَالَى مِنْ كُلِّ قَطْرَةٍ مِنْ نُورِهِ نَبِيّاً مِنَ الْأَنْبِيَاءِ فَلَمَّا تَكَامَلَتِ الْأَنْوَارُ صَارَتْ تَطُوفُ حَوْلَ نُورِ مُحَمَّدٍ ص كَمَا تَطُوفُ الْحُجَّاجُ حَوْلَ بَيْتِ اللَّهِ الْحَرَامِ وَ هُمْ يُسَبِّحُونَ اللَّهَ وَ يَحْمَدُونَهُ وَ يَقُولُونَ سُبْحَانَ مَنْ هُوَ عَالِمٌ لَا يَجْهَلُ سُبْحَانَ مَنْ هُوَ حَلِيمٌ لَا يَعْجَلُ سُبْحَانَ مَنْ هُوَ غَنِيٌّ لَا يَفْتَقِرُ

The Noor fell in Sajdah. Then he^-saww stood, and drops dropped from him^-saww whose number was a hundred and twenty^–four thousand drops. Allah^-azwj the Exalted Created from each drop of his^-saww Noor, a Prophet^-as from the Prophets^-as. When the Noor (lights) were completed, they^-as began performing Tawaaf of the Noor of Muhammad^-saww just as the pilgrims perform Tawaaf of the Sacred House of Allah^-azwj, and they^-as were glorifying Allah^-azwj, and praising Him^-azwj and saying: ‘Glory be to the One^-azwj Who is Knowledgeable, not uninformed! Glory be to the One Who is Forbearing, not hasty! Glory be to the One Who is Rich, not impoverished!’

فَنَادَاهُمُ اللَّهُ تَعَالَى تَعْرِفُونَ مَنْ أَنَا

Allah^-azwj the Exalted Called out to them: ‘Do you recognise who I^-azwj am?’

فَسَبَقَ نُورُ مُحَمَّدٍ ص قَبْلَ الْأَنْوَارِ وَ نَادَى أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ رَبُّ الْأَرْبَابِ وَ مَلِكُ الْمُلُوكِ

The Noor of Muhammad^-saww preceded the (other) lights (Noors), and he^-saww called out: ‘You^-azwj are Allah^-azwj Who, there is no god except You^-azwj Alone, there is no associate for You^-azwj, Lord^-azwj of the lords, and King of the kings!’

فَإِذَا بِالنِّدَاءِ مِنْ قِبَلِ الْحَقِّ أَنْتَ صَفِيِّي وَ أَنْتَ حَبِيبِي وَ خَيْرُ خَلْقِي أُمَّتُكَ خَيْرُ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

Behold, there was a Call from the direction of the Truth: “You^-saww are My^-azwj elite, and You^-azwj are My^-azwj beloved, and best of My^-azwj creation! Your^-saww community is best of the communities brought out for the people!”

ثُمَّ خَلَقَ مِنْ نُورِ مُحَمَّدٍ ص جَوْهَرَةً وَ قَسَمَهَا قِسْمَيْنِ فَنَظَرَ إِلَى الْقِسْمِ الْأَوَّلِ بِعَيْنِ الْهَيْبَةِ فَصَارَ مَاءً عَذْباً وَ نَظَرَ إِلَى الْقِسْمِ الثَّانِي بِعَيْنِ الشَّفَقَةِ فَخَلَقَ مِنْهَا الْعَرْشَ فَاسْتَوَى عَلَى وَجْهِ الْمَاءِ

Then He^-azwj Created a jewel from the Noor of Muhammad^-saww and Divided it into two segment. He^-azwj Looked at the first segment with the Eye of Prestige, so it became fresh water, and He^-azwj Looked at the second segment with the Eye of Compassion, so He^-azwj Created the Throne from it and Evened it upon the surface of the water.

فَخَلَقَ الْكُرْسِيَّ مِنْ نُورِ الْعَرْشِ وَ خَلَقَ مِنْ نُورِ الْكُرْسِيِّ اللَّوْحَ وَ خَلَقَ مِنْ نُورِ اللَّوْحِ الْقَلَمَ وَ قَالَ لَهُ اكْتُبْ تَوْحِيدِي

He^-azwj Created the Chair from Noor of the Throne, and Created the Tablet from Noor of the Chair, and Created Noor of the Pen from Noor of the Tablet and Said to it: “Write My^-azwj Tawheed (Oneness)!”

فَبَقِيَ الْقَلَمُ أَلْفَ عَامٍ سَكْرَانَ مِنْ كَلَامِ اللَّهِ تَعَالَى فَلَمَّا أَفَاقَ قَالَ اكْتُبْ قَالَ يَا رَبِّ وَ مَا أَكْتُبُ قَالَ اكْتُبْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ

The Pen remained for a thousand years intoxicated from the Speech of Allah^-azwj the Exalted. When it sobered, He^-azwj Said: “Write!” It said: ‘O Lord^-azwj, what shall I write?’ He^-azwj Said: “Write – ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj!’”

فَلَمَّا سَمِعَ الْقَلَمُ اسْمَ مُحَمَّدٍ ص خَرَّ سَاجِداً وَ قَالَ سُبْحَانَ الْوَاحِدِ الْقَهَّارِ سُبْحَانَ الْعَظِيمِ الْأَعْظَمِ

When the Pen heard the name of Muhammad^-saww, it fell in Sajdah and said: ‘Glory be to the One, the Subduer! Glory be to the Magnificent, the most Magnificent!’

ثُمَّ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ وَ كَتَبَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ثُمَّ قَالَ يَا رَبِّ وَ مَنْ مُحَمَّدٌ الَّذِي قَرَنْتَ اسْمَهُ بِاسْمِكَ وَ ذِكْرَهُ بِذِكْرِكَ

Then it raised its head from the Sajdah and wrote: ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj’. Then it said: ‘O Lord^-azwj and who is Muhammad^-saww whose name You^-azwj have Derived from Your^-azwj Name, and his^-saww mentioned with Your^-azwj Mention?’

قَالَ اللَّهُ تَعَالَى لَهُ يَا قَلَمُ فَلَوْلَاهُ مَا خَلَقْتُكَ وَ لَا خَلَقْتُ خَلْقِي إِلَّا لِأَجْلِهِ فَهُوَ بَشِيرٌ وَ نَذِيرٌ وَ سِرَاجٌ مُنِيرٌ وَ شَفِيعٌ وَ حَبِيبٌ

Allah^-azwj the Exalted Said to it: “O Pen! Had it not been for him^-saww I^-azwj would not have Created you, nor did I^-azwj Create My^-azwj creation except because of him^-saww. He^-saww is a giver of glad tidings, and a warner, and a radiant lamp, and an intercessor, and a beloved!”

فَعِنْدَ ذَلِكَ انْشَقَّ الْقَلَمُ مِنْ حَلَاوَةِ ذِكْرِ مُحَمَّدٍ ص ثُمَّ قَالَ الْقَلَمُ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ

During that, the Pen split apart from the sweetness of the mention of Muhammad^-saww. Then the Pen said: ‘The greeting be to you^-saww, O Rasool-Allah^-saww!’

فَقَالَ اللَّهُ تَعَالَى وَ عَلَيْكَ السَّلَامُ مِنِّي وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

Allah^-azwj the Exalted Said: “And upon you be the Greeting from Me^-azwj, and Mercy of Allah^-azwj and His^-azwj Blessings!”

فَلِأَجْلِ هَذَا صَارَ السَّلَامُ سُنَّةً وَ الرَّدُّ فَرِيضَةً ثُمَّ قَالَ اللَّهُ تَعَالَى اكْتُبْ قَضَائِي وَ قَدَرِي وَ مَا أَنَا خَالِقُهُ إِلَى يَوْمِ الْقِيَامَةِ

Due to this reason, the greeting became a Sunnah, and the response an obligation. Then Allah^-azwj the Exalted Said: “Write My^-azwj Decree, and My^-azwj Power and whatever I^-azwj shall Create up to the Day of Qiyamah!”

ثُمَّ خَلَقَ اللَّهُ مَلَائِكَةً يُصَلُّونَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ يَسْتَغْفِرُونَ لِأُمَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ

Then Allah^-azwj Created Angels sending Salawaat upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww, and seeking Forgiveness for his^-saww community up to the Day of Qiyamah.

ثُمَّ خَلَقَ اللَّهُ تَعَالَى مِنْ نُورِ مُحَمَّدٍ ص الْجَنَّةَ وَ زَيَّنَهَا بِأَرْبَعَةِ أَشْيَاءَ التَّعْظِيمِ وَ الْجَلَالَةِ وَ السَّخَاءِ وَ الْأَمَانَةِ وَ جَعَلَهَا لِأَوْلِيَائِهِ وَ أَهْلِ طَاعَتِهِ

Then Allah^-azwj the Exalted Created from the Noor of Muhammad^-saww, the Paradise and its adornments with four things – the reverence, the majesty, the generousity, and the entrustment, and Made these to be for his^-saww friends and the people obedient to him^-saww.

ثُمَّ نَظَرَ إِلَى بَاقِي الْجَوْهَرَةِ بِعَيْنِ الْهَيْبَةِ فَذَابَتْ فَخَلَقَ مِنْ دُخَانِهَا السَّمَاوَاتِ وَ مِنْ زَبَدِهَا الْأَرَضِينَ فَلَمَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْأَرْضَ صَارَتْ تَمُوجُ بِأَهْلِهَا كَالسَّفِينَةِ فَخَلَقَ اللَّهُ الْجِبَالَ فَأَرْسَاهَا بِهَا

Then He^-azwj Looked at the remainder of the jewel with the Eye of Prestige. It melted. He^-azwj Created the skies from its vapour, and the earths from its foam. When Allah^-azwj Blessed and Exalted Created the earth, it became turbulent with its inhabitants like a ship. Allah^-azwj Created the mountains to stabilise it with these.

ثُمَّ خَلَقَ مَلَكاً مِنْ أَعْظَمِ مَا يَكُونُ فِي الْقُوَّةِ فَدَخَلَ تَحْتَ الْأَرْضِ ثُمَّ لَمْ يَكُنْ لِقَدَمَيِ الْمَلَكِ قَرَارٌ فَخَلَقَ اللَّهُ صَخْرَةً عَظِيمَةً وَ جَعَلَهَا تَحْتَ قَدَمَيِ الْمَلَكِ ثُمَّ لَمْ يَكُنْ لِلصَّخْرَةِ قَرَارٌ فَخَلَقَ لَهَا ثَوْراً عَظِيماً لَمْ يَقْدِرْ أَحَدٌ يَنْظُرُ إِلَيْهِ لِعِظَمِ خِلْقَتِهِ وَ بَرِيقِ عُيُونِهِ حَتَّى لَوْ وُضِعَتِ الْبِحَارُ كُلُّهَا فِي إِحْدَى مَنْخِرَيْهِ مَا كَانَتْ إِلَّا كَخَرْدَلَةٍ مُلْقَاةٍ فِي أَرْضِ فَلَاةٍ

Then He^-azwj Created an Angel of the greatest strength as could be. He entered beneath the earth but his feet found no firm support. Allah^-azwj Created a tremendous rock and Placed it beneath the angel’s feet. Then the rock itself had no place of stability, so Allah^-azwj Created for it a mighty bull. No one could bear to look at it because of the enormity of its creation and the brilliance of its eyes. Even if all the seas were placed into one of its nostrils, they would be no more than a mustard seed cast upon a vast plain.

فَدَخَلَ الثَّوْرُ تَحْتَ الصَّخْرَةِ وَ حَمَلَهَا عَلَى ظَهْرِهِ وَ قُرُونِهِ وَ اسْمُ ذَلِكَ الثَّوْرِ لهوتا ثُمَّ لَمْ يَكُنْ لِذَلِكَ الثَّوْرِ قَرَارٌ فَخَلَقَ اللَّهُ لَهُ حُوتاً عَظِيماً وَ اسْمُ ذَلِكَ الْحُوتِ بهموت فَدَخَلَ الْحُوتُ تَحْتَ قَدَمَيِ الثَّوْرِ فَاسْتَقَرَّ الثَّوْرُ عَلَى ظَهْرِ الْحُوتِ‏ فَالْأَرْضُ كُلُّهَا عَلَى كَاهِلِ الْمَلَكِ وَ الْمَلَكُ عَلَى الصَّخْرَةِ

The bull went beneath the rock and carried it upon its back and horns. The name of that bull was Lahouta. Then that bull, too, had no firm support, so Allah^-azwj Created for it a great fish, whose name was Bahamout. The fish went beneath the feet of the bull, and the bull became settled upon the back of the fish. Thus, the entire earth rested upon the shoulders of the Angel, and the Angel stood upon the rock.

وَ الصَّخْرَةُ عَلَى الثَّوْرِ وَ الثَّوْرُ عَلَى الْحُوتِ وَ الْحُوتُ عَلَى الْمَاءِ وَ الْمَاءُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ عَلَى الظُّلْمَةِ ثُمَّ انْقَطَعَ عِلْمُ الْخَلَائِقِ عَمَّا تَحْتَ الظُّلْمَةِ

And the rock is upon the buill, and the bull is upon the fish, and the fish is upon the water, and the water is upon the air, and the air is upon the darkness. Then the knowledge of the people is cut off from what is beneath the darkness.

Note –

قد ورد هذا التفصيل في أخبار من العامّة، و لعلّ مصنف الأنوار أخذه من طريقهم، و هو يخالف العلم الحاصل لنا من القرآن العظيم و أخبار النبيّ و الولى عليهم صلوات اللّه و سلامه و غيرهما الذي يدلّ على أن الأرض قائمة بنفسها غير محمولة و لا موضوعة على شي‏ء

This detail has been referred to in the Ahadeeth from the general Muslims (Non-Shia), and perhaps the author of (Bihar) ‘Al Anwaar’ has taken it from their paths, and it opposes the knowledge obtained for us from the Magnificent Quran and Ahadeeth of the Prophet^-saww and the guardians, may the Salawaat of Allah^-azwj and His^-azwj Greeting be upon them^-asws, and other who evidence upon that the eaerth stands by itself without being carried, nor is it place upon anything’.

ثُمَّ خَلَقَ اللَّهُ تَعَالَى الْعَرْشَ مِنْ ضِيَاءَيْنِ أَحَدُهُمَا الْفَضْلُ وَ الثَّانِي الْعَدْلُ ثُمَّ أَمَرَ الضِّيَاءَيْنِ فَانْتَفَسَا بِنَفَسَيْنِ فَخَلَقَ مِنْهُمَا أَرْبَعَةَ أَشْيَاءَ الْعَقْلَ وَ الْحِلْمَ وَ الْعِلْمَ وَ السَّخَاءَ

Then Allah^-azwj the Exalted Created the Throne from two illuminations – one of these being the Grace, and the second being the justice. Then He^-azwj Commanded the two illuminations, so they breathed two breaths.  He^-azwj Created from these two, four things – the justice, and the forbearance, and the knowledge, and the generosity.

ثُمَّ خَلَقَ مِنَ الْعَقْلِ الْخَوْفَ وَ خَلَقَ مِنَ الْعِلْمِ الرِّضَا وَ مِنَ الْحِلْمِ الْمَوَدَّةَ وَ مِنَ السَّخَاءِ الْمَحَبَّةَ ثُمَّ عَجَنَ هَذِهِ الْأَشْيَاءَ فِي طِينَةِ مُحَمَّدٍ ص ثُمَّ خَلَقَ مِنْ بَعْدِهِمْ أَرْوَاحَ الْمُؤْمِنِينَ مِنْ أُمَّةِ مُحَمَّدٍ ص

Then He^-azwj created the fear from the intellect, and created the contentment from the knowledge, and the cordiality from the forbearance, and the love from the generosity. Then He^-azwj Kneaded these things in the clay of Muhammad^-saww. Then He^-azwj Created after them^-asws, souls of the believers from the community of Muhammad^-saww.

ثُمَّ خَلَقَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ وَ اللَّيْلَ وَ النَّهَارَ وَ الضِّيَاءَ وَ الظَّلَامَ وَ سَائِرَ الْمَلَائِكَةِ مِنْ نُورِ مُحَمَّدٍ ص فَلَمَّا تَكَامَلَتِ الْأَنْوَارُ سَكَنَ نُورُ مُحَمَّدٍ تَحْتَ الْعَرْشِ ثَلَاثَةً وَ سَبْعِينَ أَلْفَ عَامٍ

Then He^-azwj Created the sun, and the moon, and the stars, and the night, and the day, and the illumination, and the darkness, and the rest of the Angels from the Noor of Muhammad^-saww. When the lights (Noor) were completed, the Noor of Muhammad^-saww settled beneath the Throne for seventy-three thousand years.

ثُمَّ انْتَقَلَ نُورُهُ إِلَى الْجَنَّةِ فَبَقِيَ سَبْعِينَ أَلْفَ عَامٍ ثُمَّ انْتَقَلَ إِلَى سِدْرَةِ الْمُنْتَهَى فَبَقِيَ سَبْعِينَ أَلْفَ عَامٍ ثُمَّ انْتَقَلَ نُورُهُ إِلَى السَّمَاءِ السَّابِعَةِ ثُمَّ إِلَى السَّمَاءِ السَّادِسَةِ ثُمَّ إِلَى السَّمَاءِ الْخَامِسَةِ ثُمَّ إِلَى السَّمَاءِ الرَّابِعَةِ ثُمَّ إِلَى السَّمَاءِ الثَّالِثَةِ ثُمَّ إِلَى السَّمَاءِ الثَّانِيَةِ ثُمَّ إِلَى السَّمَاءِ الدُّنْيَا

Then his^-saww Noor was transferred to Paradise and remained for a thousand years. Then his^-saww Noor was transferred to Sidrat Al-Muntaha and remained for a thousand years. Then his^-saww Noor was transferred to the seventh sky, then to the sixth sky, then to the fifth sky, then to the fourth sky, then to the third sky, then to the second sky, then to the sky of the world.

فَبَقِيَ نُورُهُ فِي السَّمَاءِ الدُّنْيَا إِلَى أَنْ أَرَادَ اللَّهُ تَعَالَى أَنْ يَخْلُقَ آدَمَ ع أَمَرَ جَبْرَئِيلَ ع أَنْ يَنْزِلَ إِلَى الْأَرْضِ وَ يَقْبِضَ مِنْهَا قَبْضَةً فَنَزَلَ جَبْرَئِيلُ فَسَبَقَهُ اللَّعِينُ إِبْلِيسُ فَقَالَ لِلْأَرْضِ إِنَّ اللَّهَ تَعَالَى يُرِيدُ أَنْ يَخْلُقَ مِنْكِ خَلْقاً وَ يُعَذِّبَهُ بِالنَّارِ فَإِذَا أَتَتْكِ مَلَائِكَتُهُ فَقُولِي أَعُوذُ بِاللَّهِ مِنْكُمْ أَنْ تَأْخُذُوا مِنِّي شَيْئاً يَكُونُ لِلنَّارِ فِيهِ نَصِيبٌ‏

His^-saww Noor remained in the sky of the world until Allah^-azwj the Exalted Wanted to Create Adam^-as. He^-azwj Jibraeel^-as to descend to the earth and grab a handful from it. Jibraeel^-as descended, but the accursed Iblees^-la preceded him^-as. He^-la said to the earth, ‘Allah^-azwj the Exalted Wants to Create a creature from you and Punish him with the fire. When His^-azwj Angels comes to you, say, ‘I seek Refuge with Allah^-azwj from you^-as from your^-as taking anything from me to be for the Hellfire to have a share in him!’’

Note –

لا يخلو ذلك عن غرابة، لان المعروف أن الشيطان لم يكن قبل آدم عليه السلام ضالا مضلا مخالفا لما يعلم أن اللّه يريده إلّا أن يكون ذلك للشفقة على الأرض، لا لمخالفة اللّه سبحانه.

That is not vacant from strangeness because the well-known is that the Satan^-la did not exist before Adam^-as, straying, leading astray, opposed to what he^-la knew Allah^-azwj Wanted, except that happens to be for the compassion upon the earth, not in opposition to Allah^-azwj the Glorious.

فَجَاءَهَا جَبْرَئِيلُ ع فَقَالَتْ إِنِّي أَعُوذُ بِالَّذِي أَرْسَلَكَ أَنْ تَأْخُذَ مِنِّي شَيْئاً

Jibraeel^-as came to it. It said, ‘I seek Refuge with the One Who Sent you^-as, from taking anything from me!’

فَرَجَعَ جَبْرَئِيلُ وَ لَمْ يَأْخُذْ مِنْهَا شَيْئاً فَقَالَ يَا رَبِّ قَدِ اسْتَعَاذَتْ بِكَ مِنِّي فَرَحِمْتُهَا

Jibraeel^-as returned and did not take anything from it. He^-as said: ‘O Lord^-azwj! It sought Refuge with You^-azwj from me^-as, so I^-as mercied it’.

فَبَعَثَ مِيكَائِيلَ فَعَادَ كَذَلِكَ ثُمَّ أَمَرَ إِسْرَافِيلَ فَرَجَعَ كَذَلِكَ‏ فَبَعَثَ عِزْرَائِيلَ فَقَالَ وَ أَنَا أَعُوذُ بِعِزَّةِ اللَّهِ أَنْ أَعْصِيَ لَهُ أَمْراً

He^-azwj Sent Mikaeel^-as. He^-as returned like that. Then He^-azwj Commanded Israfeel^-as. He^-as returned like that. He^-azwj Sent Izazeel^-as. He^-as said, ‘And I^-as seek refuge with the Might of Allah^-azwj from being disobedient to Him^-azwj of any Command!’

فَقَبَضَ قَبْضَةً مِنْ أَعْلَاهَا وَ أَدْوَنِهَا وَ أَبْيَضِهَا وَ أَسْوَدِهَا وَ أَحْمَرِهَا وَ أَخْشَنِهَا وَ أَنْعَمِهَا فَلِذَلِكَ اخْتَلَفَتْ أَخْلَاقُهُمْ وَ أَلْوَانُهُمْ فَمِنْهُمُ الْأَبْيَضُ وَ الْأَسْوَدُ وَ الْأَصْفَرُ

He^-as grabbed a handful from its top, and its bottom, and its white and its black and its red, and its coarse and its soft. For that reason, their physiques and their colours are different. From them is the white, and the black, and the yellow.

فَقَالَ لَهُ تَعَالَى أَ لَمْ تَتَعَوَّذْ مِنْكَ الْأَرْضُ بِي

The Exalted Said to him^-as: “Didn’t the earth seek Refuge with Me^-azwj from you^-as?”

فَقَالَ نَعَمْ لَكِنْ لَمْ أَلْتَفِتْ لَهُ فِيهَا وَ طَاعَتُكَ يَا مَوْلَايَ أَوْلَى مِنْ رَحْمَتِي لَهَا

He^-as said: ‘Yes, but I^-as did not turn to it regarding it, and O Master, obedience to You^-azwj is foremost than my mercy for it!’

فَقَالَ لَهُ اللَّهُ تَعَالَى لِمَ لَا رَحِمْتَهَا كَمَا رَحِمَهَا أَصْحَابُكَ

Allah^-azwj the Exalted Said to him^-as: “Why did you^-as not show mercy to it like what your companions did?”

قَالَ طَاعَتُكَ أَوْلَى

He^-as said: ‘Obeying You^-azwj is foremost!’

فَقَالَ اعْلَمْ أَنِّي أُرِيدُ أَنْ أَخْلُقَ مِنْهَا خَلْقاً أَنْبِيَاءَ وَ صَالِحِينَ وَ غَيْرَ ذَلِكَ وَ أَجْعَلَكَ الْقَابِضَ لِأَرْوَاحِهِمْ

He^-azwj Said: “Know that I^-azwj Want to Create from it the Prophets, and righteous, and other than that, and I^-azwj shall Make you^-as the capturer of their souls!”

فَبَكَى عِزْرَائِيلُ ع فَقَالَ لَهُ الْحَقُّ تَعَالَى مَا يُبْكِيكَ

Izazeel^-as wept. The Exalted Truth Said to him^-as: “What makes you^-as cry?”

قَالَ إِذَا كُنْتُ كَذَلِكَ كَرِهُونِي هَؤُلَاءِ الْخَلَائِقُ

He^-as said: ‘When I^-as would be like that the creatures would dislike me^-as’.

فَقَالَ لَا تَخَفْ إِنِّي أَخْلُقُ لَهُمْ عِلَلًا فَيَنْسُبُونَ الْمَوْتَ إِلَى تِلْكَ الْعِلَلِ

He^-azwj Said: “Do not fear! I^-azwj shall Create reasons for them. They will be attributing the death to that reason!”

ثُمَّ بَعْدَ ذَلِكَ أَمَرَ اللَّهُ تَعَالَى جَبْرَئِيلَ ع أَنْ يَأْتِيَهُ بِالْقَبْضَةِ الْبَيْضَاءِ الَّتِي كَانَتْ أَصْلًا فَأَقْبَلَ جَبْرَئِيلُ ع وَ مَعَهُ الْمَلَائِكَةُ الْكَرُوبِيُّونَ وَ الصَّافُّونَ وَ الْمُسَبِّحُونَ فَقَبَضُوهَا مِنْ مَوْضِعِ ضَرِيحِهِ وَ هِيَ الْبُقْعَةُ الْمُضِيئَةُ الْمُخْتَارَةُ مِنْ بِقَاعِ الْأَرْضِ

Then after that, Allah^-azwj the Exalted Commanded Jibraeel^-as to Bring Him^-azwj the white handful which was the original. Jibraeel^-as came and with him^-as were the Cherubim Angels, and the ones standing in rows, and the glorifiers. They grabbed it from the place of his^-saww Shrine, and it is the illuminated spot Chosen from spots of the earth.

فَأَخَذَهَا جَبْرَئِيلُ مِنْ ذَلِكَ الْمَكَانِ فَعَجَنَهَا بِمَاءِ التَّسْنِيمِ‏ وَ مَاءِ التَّعْظِيمِ وَ مَاءِ التَّكْرِيمِ وَ مَاءِ التَّكْوِينِ وَ مَاءِ الرَّحْمَةِ وَ مَاءِ الرِّضَا وَ مَاءِ الْعَفْوِ

Jibraeel^-as took it from that place and kneaded it with the water of Tasneem (a spring of Paradise), and the water of reverence, and the water of honour, and the water of formation, and the water of mercy, and the water of contentment, and the water of forgiveness.

فَخَلَقَ مِنَ الْهِدَايَةِ رَأْسَهُ وَ مِنَ الشَّفَقَةِ صَدْرَهُ وَ مِنَ السَّخَاءِ كَفَّيْهِ وَ مِنَ الصَّبْرِ فُؤَادَهُ وَ مِنَ الْعِفَّةِ فَرْجَهُ وَ مِنَ الشَّرَفِ قَدَمَيْهِ وَ مِنَ الْيَقِينِ قَلْبَهُ وَ مِنَ الطِّيبِ أَنْفَاسَهُ ثُمَّ خَلَطَهَا بِطِيْنَةِ آدَمَ ع

He^-azwj Created his^-saww head from the guidance, and his^-saww chest from the compassion, and his^-saww hands from the generousity, and his^-saww heard from the patience, and his^-saww private part from the chastity, and his^-saww feet from the nobility, and his^-saww heart from the certainty, and his^-saww breath from the purity. Then He^-azwj Mixed it with the clay of Adam^-as.

فَلَمَّا خَلَقَ اللَّهُ تَعَالَى آدَمَ ع أَوْحَى إِلَى الْمَلَائِكَةِ إِنِّي خالِقٌ بَشَراً مِنْ طِينٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ‏

When Allah^-azwj the Exalted Created Adam^-as, Revealed to the Angels: So when I Complete him and Breathe from My spirit into him, then fall down to him in Sajdah!” [38:72].

فَحَمَلَتِ الْمَلَائِكَةُ جَسَدَ آدَمَ ع وَ وَضَعُوهُ عَلَى بَابِ الْجَنَّةِ وَ هُوَ جَسَدٌ لَا رُوحَ فِيهِ وَ الْمَلَائِكَةُ يَنْتَظِرُونَ مَتَى يُؤْمَرُونَ بِالسُّجُودِ وَ كَانَ ذَلِكَ يَوْمَ الْجُمُعَةِ بَعْدَ الظُّهْرِ

The Angels carried the body of Adam^-as and placed him^-as at the door of Paradise, and it was a body having no soul in it, and the Angels were awaiting when they would be Commanded with the Sajdah, and that was on the day of Friday after midday.

ثُمَّ إِنَّ اللَّهَ تَعَالَى أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لآِدَمَ ع‏ فَسَجَدُوا إِلَّا إِبْلِيسَ‏ لَعَنَهُ اللَّهُ ثُمَّ خَلَقَ اللَّهُ بَعْدَ ذَلِكَ الرُّوحَ وَ قَالَ لَهَا ادْخُلِي فِي هَذَا الْجِسْمِ

Then Allah^-azwj the Exalted Commanded the Angels with the prostrating to Adam^-as. They prostrated except Iblees^-la, may Allah^-azwj Curse him^-la. Then after that Allah^-azwj Created the Spirit and Said to it: “Enter into this body!”

فَرَأَتِ الرُّوحُ مَدْخَلًا ضَيِّقاً فَوَقَفَتْ فَقَالَ لَهَا ادْخُلِي كَرْهاً وَ اخْرُجِي كَرْهاً

The Spirit saw a narrow entrance, so it paused. He^-azwj Said to it: “Enter unwillingly and exit unwillingly!”

قَالَ فَدَخَلَتِ الرُّوحُ فِي الْيَافُوخِ‏ إِلَى الْعَيْنَيْنِ فَجَعَلَ يَنْظُرُ إِلَى نَفْسِهِ فَسَمِعَ تَسْبِيحَ‏ الْمَلَائِكَةِ فَلَمَّا وَصَلَتْ إِلَى الْخَيَاشِيمِ عَطَسَ آدَمُ ع فَأَنْطَقَهُ اللَّهُ تَعَالَى بِالْحَمْدِ فَقَالَ الْحَمْدُ لِلَّهِ وَ هِيَ أَوَّلُ كَلِمَةٍ قَالَهَا آدَمُ ع

He^-asws said: ‘The Spirit entered into the fortanel to the eyes. He^-as went on to look at himself and heard the glorification by the Angels. When it reached to the nostrils, Adam^-as sneezed. Allah^-azwj Caused him^-as to speak with the praise. He^-as said: ‘The Praise is for Allah^-azwj!’, and it is the first phrase Adam^-as had said.

فَقَالَ الْحَقُّ تَعَالَى رَحِمَكَ اللَّهُ يَا آدَمُ لِهَذَا خَلَقْتُكَ وَ هَذَا لَكَ وَ لِوُلْدِكَ أَنْ قَالُوا مِثْلَ مَا قُلْتَ فَلِذَلِكَ صَارَ تَسْمِيتُ الْعَاطِسِ‏ سُنَّةً وَ لَمْ يَكُنْ عَلَى إِبْلِيسَ أَشَدُّ مِنْ تَسْمِيتِ الْعَاطِسِ

The Exalted Truth Said: “May Allah^-azwj Mercy you^-as, O Adam^-as! I^-azwj Created you^-as for this, and this is for you^-as and your^-as children to say similar to what you^-as said!” For that naming (Allah^-azwj) at the sneeze is a Sunnah, and there is nothing severer upon Iblees^-la than naming (Allah^-azwj) at the sneeze.

ثُمَّ إِنَّ آدَمَ ع فَتَحَ عَيْنَيْهِ فَرَأَى مَكْتُوباً عَلَى الْعَرْشِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ

Then Adam^-as opened his^-as eyes. He^-as saw written upon the Throne – ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool of Allah^-azwj’.

فَلَمَّا وَصَلَتِ الرُّوحُ إِلَى سَاقِهِ قَامَ قَبْلَ أَنْ تَصِلَ إِلَى قَدَمَيْهِ فَلَمْ يُطِقْ فَلِذَلِكَ قَالَ تَعَالَى‏ خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ‏

When the Spirit reashed to his^-as lower leg, he^-as stood up before it had reached to his^-as feet. He^-as could not endure that. Allah^-azwj the Exalted Said: The human being is Created of hasty (temperament) [21:37]’.

قَالَ الصَّادِقُ ع‏ كَانَتِ الرُّوحُ فِي رَأْسِ آدَمَ ع مِائَةَ عَامٍ وَ فِي صَدْرِهِ مِائَةَ عَامٍ وَ فِي ظَهْرِهِ مِائَةَ عَامٍ وَ فِي فَخِذَيْهِ مِائَةَ عَامٍ وَ فِي سَاقَيْهِ وَ قَدَمَيْهِ مِائَةَ عَامٍ‏

Al-Sadiq^-asws said: ‘The soul (Spirit) was in the head of Adam^-as for a hundred years, and in his^-as chest for a hundred years, and in his^-as back for a hundred years, and in his^-as thighs for a hundred years, and in his^-as left and his^-as feet for a hundred years.

فَلَمَّا اسْتَوَى آدَمُ ع قَائِماً أَمَرَ اللَّهُ الْمَلَائِكَةَ بِالسُّجُودِ وَ كَانَ ذَلِكَ بَعْدَ الظُّهْرِ يَوْمَ الْجُمُعَةِ فَلَمْ تَزَلْ فِي سُجُودِهَا إِلَى الْعَصْرِ

When Adam had stood up straight, Allah^-azwj Commanded the Angels with the Sajdah, and that was after the midday on the day of Friday. They did not cease to be in Sajdah until Al Asr (late afternoon).

فَسَمِعَ آدَمُ ع مِنْ ظَهْرِهِ نَشِيشاً كَنَشِيشِ الطَّيْرِ وَ تَسْبِيحاً وَ تَقْدِيساً فَقَالَ آدَمُ يَا رَبِّ وَ مَا هَذَا

Adam^-as heard chirping from his^-as spine like chirping of the birds, and glorifications, and extollations of Holiness. Adam^-as said: ‘O Lord^-azwj, and what is this?’

قَالَ يَا آدَمُ هَذَا تَسْبِيحُ مُحَمَّدٍ الْعَرَبِيِّ سَيِّدِ الْأَوَّلِينَ وَ الْآخِرِينَ

 

He^-azwj Said: “This is a glorification by Muhammad^-saww the Arabian, chief of the former ones and the latter ones!”

ثُمَّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ مِنْ ضِلْعِهِ الْأَعْوَجِ‏ حَوَّاءَ وَ قَدْ أَنَامَهُ اللَّهُ تَعَالَى

Then Allah^-azwj Blessed and Exalted Created Hawwa^-as from his^-as curved rib, and Allah^-azwj the Exalted had Caused him^-as to sleep.

Note –

تقدمت روايات فيما خلقت حواء منه و الخلاف فيه. راجع ج 11

Reports have already preceded regarding what Hawwa^-as had been Created from, and the differences are in it. Refer to V 11.

فَلَمَّا انْتَبَهَ رَآهَا عِنْدَ رَأْسِهِ فَقَالَ مَنْ أَنْتِ قَالَتْ أَنَا حَوَّاءُ خَلَقَنِيَ اللَّهُ لَكَ قَالَ مَا أَحْسَنَ خِلْقَتَكِ

When he^-as awoke he^-as saw her^-as by his^-as head. He^-as said: ‘Who are you^-as?’ She^-as said: ‘I^-as am Hawwa^-as. Allah^-azwj has Created me^-as for you^-as!’ He^-as said: ‘How excellent is your^-as creation!’

فَأَوْحَى اللَّهُ إِلَيْهِ هَذِهِ أَمَتِي حَوَّاءُ وَ أَنْتَ عَبْدِي آدَمُ خَلَقْتُكُمَا لِدَارٍ اسْمُهَا جَنَّتِي فَسَبِّحَانِي وَ احْمَدَانِي يَا آدَمُ اخْطُبْ حَوَّاءَ مِنِّي وَ ادْفَعْ مَهْرَهَا إِلَيَّ

Allah^-azwj Revealed to him^-as: “This is My^-azwj maid Hawwa^-as and You^-as are My^-azwj servant Adam^-as! I^-azwj have Created you^-as two for a house I^-azwj have Named it as ‘My^-azwj Paradie!’, therefore glorify Me^-azwj and praise Me^-azwj! O Adam^-as! Propose for Hawwa^-as from Me^-azwj and hand over her^-as dowry to Me^-azwj!”

فَقَالَ آدَمُ وَ مَا مَهْرُهَا يَا رَبِّ

Adam^-as said: ‘And what is her^-as dowry, O Lord^-azwj?’

قَالَ تُصَلِّي عَلَى حَبِيبِي مُحَمَّدٍ ص عَشْرَ مَرَّاتٍ

He^-azwj Said: ‘Send Salawaat upon My^-azwj beloved Muhammad^-saww ten times!”

فَقَالَ آدَمُ جَزَاؤُكَ يَا رَبِّ عَلَى ذَلِكَ الْحَمْدُ وَ الشُّكْرُ مَا بَقِيتُ

Adam^-as said: ‘O Lord^-azwj! My recompense to You^-azwj upon that is the praise and the thanks for as long as I^-as remain’.

فَتَزَوَّجَهَا عَلَى ذَلِكَ وَ كَانَ الْقَاضِي الْحَقَّ وَ الْعَاقِدُ جَبْرَئِيلَ وَ الزَّوْجَةُ حَوَّاءَ وَ الشُّهُودُ الْمَلَائِكَةَ فَوَاصَلَهَا وَ كَانَتِ الْمَلَائِكَةُ يَقِفُونَ مِنْ وَرَاءِ آدَمَ ع

He^-azwj got her^-saww married upon that, and the Judge was the Truth, and the officiator of the marriage tie was Jibraeel^-as, and the bride was Hawwa^-as, and the Angels were the witnesses. He^-as approached her^-as while the Angels were standing behind Adam^-as.

قَالَ آدَمُ ع لِأَيِّ شَيْ‏ءٍ يَا رَبِّ تَقِفُ الْمَلَائِكَةُ مِنْ وَرَائِي

Adam^-as: ‘O Lord^-azwj! For which thing are the Angels standing behind me^-as?’

فَقَالَ‏ لِيَنْظُرُوا إِلَى نُورِ وَلَدِكَ مُحَمَّدٍ ص

He^-azwj Said: “For them to be looking at the Noor of your^-as child Muhammad^-saww!”

قَالَ يَا رَبِّ اجْعَلْهُ أَمَامِي حَتَّى تَسْتَقْبِلَنِيَ الْمَلَائِكَةُ

He^-as said: ‘O Lord^-azwj! Make him^-saww to be in front of me^-as until the Angels face me^-as’.

He^-azwj Made him^-saww to be in his^-as forehead. The Angels stood before him^-as in rows. Then Adam^-as asked his^-as lord^-azwj to Make him^-saww to be in a place Adam^-as could see him^-saww. He^-azwj Made him^-saww in the index finger.

فَجَعَلَهُ فِي جَبْهَتِهِ فَكَانَتِ الْمَلَائِكَةُ تَقِفُ قُدَّامَهُ صُفُوفاً ثُمَّ سَأَلَ آدَمُ ع رَبَّهُ أَنْ يَجْعَلَهُ فِي مَكَانٍ يَرَاهُ آدَمُ فَجَعَلَهُ فِي الْإِصْبَعِ السَّبَّابَةِ فَكَانَ نُورُ مُحَمَّدٍ ص فِيهَا وَ نُورُ عَلِيٍّ ع فِي الْإِصْبَعِ الْوُسْطَى وَ فَاطِمَةَ ع فِي الَّتِي تَلِيهَا وَ الْحَسَنِ ع فِي الْخِنْصِرِ وَ الْحُسَيْنِ ع فِي الْإِبْهَامِ وَ كَانَتْ أَنْوَارُهُمْ كَغُرَّةِ الشَّمْسِ فِي قُبَّةِ الْفَلَكِ أَوْ كَالْقَمَرِ فِي لَيْلَةِ الْبَدْرِ

Thus, the Noor of Muhammad^-saww was in it, and Noor of Ali^-asws was in the middle finger, and (Noor of Syeda) Fatima^-asws in the finger following it, and (Noor of) Al-Hassan^-asws was in the little finger, and (Noor of) Al-Husayn^-asws was in the thumb, and their lights (Noor) were like the brightness of the sun in the dome of the sky, or like the moon in a night of the full moon.

وَ كَانَ آدَمُ ع إِذَا أَرَادَ أَنْ يَغْشَى حَوَّاءَ يَأْمُرُهَا أَنْ تَتَطَيَّبَ وَ تَتَطَهَّرَ وَ يَقُولُ لَهَا يَا حَوَّاءُ اللَّهُ يَرْزُقُكِ هَذَا النُّورَ وَ يَخُصُّكِ بِهِ فَهُوَ وَدِيعَةُ اللَّهِ وَ مِيثَاقُهُ

And it was so, whenever Adam^-as wanted to approach Hawwa^-as, would instruct her^-asws to perfume and purify herself, and he^-as said to her^-as: ‘O Hawwa^-as! Allah^-azwj will be Gracing you this Noor and Specialise you^-as with it. He^-saww is an Entrustment of Allah^-azwj and His^-azwj Covenant’.

فَلَمْ يَزَلْ نُورُ رَسُولِ اللَّهِ ص فِي غُرَّةِ آدَمَ ع حَتَّى حَمَلَتْ حَوَّاءُ بِشَيْثٍ وَ كَانَتِ الْمَلَائِكَةُ يَأْتُونَ حَوَّاءَ وَ يُهَنِّئُونَهَا فَلَمَّا وَضَعَتْهُ نَظَرَتْ بَيْنَ عَيْنَيْهِ إِلَى نُورِ رَسُولِ اللَّهِ ص يَشْتَعِلُ اشْتِعَالًا فَفَرِحَتْ بِذَلِكَ

The Noor of Rasool-Allah^-saww did not cease to be in the forehead of Adam^-as until Hawwa^-as was blessed with Shees^-as, and the Angels used to come and congratulate her^-as. When she^-as placed him^-as, she^-as looked between his^-as eyes at the Noor of Rasool-Allah^-saww beaming intensely. She^-as rejoiced at that.

وَ ضَرَبَ جَبْرَئِيلُ ع بَيْنَهَا وَ بَيْنَهُ حِجَاباً مِنْ نُورٍ غِلَظُهُ مِقْدَارُ خَمْسِمِائَةِ عَامٍ فَلَمْ يَزَلْ مَحْجُوباً مَحْبُوساً حَتَّى بَلَغَ شَيْثٌ ع مَبَالِغَ الرِّجَالِ‏ وَ النُّورُ يُشْرِقُ فِي غُرَّتِهِ‏

And Jibraeel^-as struck a veil of light between her^-as and him (Iblees^-la) of a thickness of five hundred years. He^-la did not cease to be veiled, withheld, until Shees^-as reached the maturity of the men while the Noor was sparkling in his^-as forehead.

فَلَمَّا عَلِمَ آدَمُ ع أَنَّ وَلَدَهُ شَيْثَ بَلَغَ مَبَالِغَ الرِّجَالِ قَالَ لَهُ يَا بُنَيَّ إِنِّي مُفَارِقُكَ عَنْ قَرِيبٍ فَادْنُ مِنِّي حَتَّى آخُذَ عَلَيْكَ الْعَهْدَ وَ الْمِيثَاقَ كَمَا أَخَذَهُ اللَّهُ تَعَالَى عَلَى مَنْ قَبْلَكَ

When Adam^-as knew that his^-as son Shees^-as had reached maturity of the men, said to him^-as: ‘O my^-as son^-as! I^-as am about to separate from you^-as so come near me^-as until I^-as take the pact and the covenant upon you^-as just as Allah^-azwj the Exalted had Taken upon the ones before you^-as’.

ثُمَّ رَفَعَ آدَمُ ع رَأْسَهُ نَحْوَ السَّمَاءِ وَ قَدْ عَلِمَ اللَّهُ مَا أَرَادَ فَأَمَرَ اللَّهُ الْمَلَائِكَةَ أَنْ يُمْسِكُوا عَنِ التَّسْبِيحِ وَ لَفَّتْ‏ أَجْنِحَتَهَا وَ أَشْرَفَتْ سُكَّانَ الْجِنَانِ مِنْ غُرُفَاتِهَا وَ سَكَنَ صَرِيرُ أَبْوَابِهَا وَ جَرَيَانُ أَنْهَارِهَا وَ تَصْفِيقُ أَوْرَاقِ أَشْجَارِهَا وَ تَطَاوَلَتْ لِاسْتِمَاعِ مَا يَقُولُ آدَمُ ع وَ نُودِيَ يَا آدَمُ قُلْ مَا أَنْتَ قَائِلٌ

Then Adam^-as raised his^-as head towards the sky, and Allah^-azwj Knew what he^-as intended. Allah^-azwj Commanded the Angels to to withhold from the glorifications and they folded their wings, and dwellers of the Gardens leaned forward from their high places, and the creaking of its gates and flowing of its rivers, and rustling of the leaves of its tress calmed down, and they all stretched to listen intently to what Adam^-as had to say, and he^-as was called out at: “O Adam^-as! Say what you^-as are to say!”

فَقَالَ آدَمُ ع اللَّهُمَّ رَبَّ الْقِدَمِ قَبْلَ النَّفْسِ وَ مُنِيرَ الْقَمَرِ وَ الشَّمْسِ خَلَقْتَنِي كَيْفَ شِئْتَ وَ قَدْ أَوْدَعْتَنِي هَذَا النُّورَ الَّذِي أَرَى مِنْهُ التَّشْرِيفَ وَ الْكَرَامَةَ وَ قَدْ صَارَ لِوَلَدِي شَيْثٍ وَ إِنِّي أُرِيدُ أَنْ آخُذَ عَلَيْهِ الْعَهْدَ وَ الْمِيثَاقَ كَمَا أَخَذْتَهُ عَلَيَّ اللَّهُمَّ وَ أَنْتَ الشَّاهِدُ عَلَيْهِ

Adam^-as said: ‘O Allah^-azwj, Lord^-azwj of the pre^–existence before the soul and radiance of the moon and the sun! You^-azwj Created me^-as however You^-azwj so Desired to, and You^-azwj have Entrusted me^-as with this Nook which I see the nobility and the honours from, and it has come to be for my^-as son Shees^-as, and I^-as want to take the pact and the Covenant upon him just as You^-azwj had Taken it upon me^-as! O Allah^-azwj, and You^-azwj are the Witness upon it!’

وَ إِذَا بِالنِّدَاءِ مِنْ قِبَلِ اللَّهِ تَعَالَى يَا آدَمُ خُذْ عَلَى وَلَدِكَ شَيْثٍ الْعَهْدَ وَ أَشْهِدْ عَلَيْهِ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ الْمَلَائِكَةَ أَجْمَعِينَ

And there was a Call from the direction of Allah^-azwj the Exalted: “O Adam^-as! Take the pact upon your^-as son Shees^-as and keep Jibraeel^-as, and Mikaeel^-as, and the entirety of the Angels as witnesses upon it!”

قَالَ فَأَمَرَ اللَّهُ تَعَالَى جَبْرَئِيلَ ع أَنْ يَهْبِطَ إِلَى الْأَرْضِ فِي سَبْعِينَ أَلْفاً مِنَ الْمَلَائِكَةِ بِأَيْدِيهِمْ أَلْوِيَةُ الْحَمْدِ وَ بِيَدِهِ حَرِيرَةٌ بَيْضَاءُ وَ قَلَمٌ مُكَوَّنٌ مِنْ مَشِيَّةِ اللَّهِ‏ رَبِّ الْعَالَمِينَ

He^-asws said: ‘Allah^-azwj the Exalted Commaned Jibraeel^-as to descend to the earth among seventy thousand Angels having the flags of praise in their hands, while in his^-as hand was white silken cloth and a pen formed from the Desire of Allah^-azwj Lord^-azwj of the worlds.

فَأَقْبَلَ جَبْرَئِيلُ عَلَى آدَمَ ع وَ قَالَ لَهُ يَا آدَمُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ اكْتُبْ عَلَى وَلَدِكَ شَيْثٍ كِتَاباً وَ أَشْهِدْ عَلَيْهِ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ الْمَلَائِكَةَ أَجْمَعِينَ

Jibraeel^-as came to Adam^-as and said to him^-as: ‘O Adam^-as! Your^-as Lord^-azwj Conveys the Greeting to you^-as and Says to you^-as: “Write an agreement upon your^-as on Shees^-as and have it witnessed upon by Jibraeel^-as and Mikaeel^-as and entirety of the Angels!”

فَكَتَبَ الْكِتَابَ وَ أَشْهَدَ عَلَيْهِ وَ خَتَمَهُ جَبْرَئِيلُ بِخَاتَمِهِ وَ دَفَعَهُ إِلَى شَيْثٍ وَ كَسَا قَبْلَ انْصِرَافِهِ حُلَّتَيْنِ‏ حَمْرَاوَيْنِ أَضْوَأَ مِنْ نُورِ الشَّمْسِ وَ أَرْوَقَ‏ مِنَ السَّمَاءِ لَمْ يُقْطَعَا وَ لَمْ يُفْصَلَا بَلْ قَالَ لَهُمَا الْجَلِيلُ كُونِيَا فَكَانَتَا ثُمَّ تَفَرَّقَا وَ قَبِلَ شَيْثٌ الْعَهْدَ وَ أَلْزَمَهُ نَفْسَهُ

He^-as wrote the agreement and had it witnessed upon, and Jibraeel^-as sealed it with his^-as seal and handed it to Shees^-as, and before his^-as leaving, he^-as clothed him^-as with two red garments more illuminating than light of the sun and more splendid than the sky. These had not been cut and had not been sewn. But, the Majestic had Said to these: “Be!”, so these came into being. Then they^-as separated (upon that), and Shees^-as accepted the pact and necessitated it to himself^-as.

وَ لَمْ يَزَلْ ذَلِكَ النُّورُ بَيْنَ عَيْنَيْهِ حَتَّى تَزَوَّجَ الْمُحَاوَلَةَ الْبَيْضَاءَ وَ كَانَتْ بِطُولِ حَوَّاءَ وَ اقْتَرَنَ إِلَيْهَا بِخُطْبَةِ جَبْرَئِيلَ فَلَمَّا وَطِئَهَا حَمَلَتْ بِأَنُوشَ فَلَمَّا حَمَلَتْ بِهِ سَمِعَتْ مُنَادِياً يُنَادِي هَنِيئاً لَكِ يَا بَيْضَاءُ لَقَدِ اسْتَوْدَعَكِ اللَّهُ نُورَ سَيِّدِ الْمُرْسَلِينَ سَيِّدِ الْأَوَّلِينَ وَ الْآخِرِينَ

That Noor did not cease to be between his^-as eyes until he^-as married Muhawalah the fair^–skinned, and she was as tall as Hawwa^-as and was paired to her by a proposal addressed by Jibraeel^-as. When he^-as consummated with her, she got pregnant with Anoush^-as. When she was pregnant with him, she heard a caller calling out: ‘Congratulations to you, O fair-skinned one! Allah^-azwj has Entrusted you the Noor of chief of the Messengers^-as, chief of the former ones and the latter ones!’

فَلَمَّا وَلَدَتْهُ أَخَذَ عَلَيْهِ شَيْثٌ الْعَهْدَ كَمَا أَخَذَ عَلَيْهِ وَ انْتَقَلَ إِلَى وَلَدِهِ قينان وَ مِنْهُ إِلَى مَهْلَائِيلَ وَ مِنْهُ إِلَى أُدَدَ وَ مِنْهُ إِلَى أَخْنُوخَ وَ هُوَ إِدْرِيسُ ع

When she had given birth to him^-as, Shees^-as took the pact upon him^-as just as it had been taken upon him^-as, and it was transferred to his son Canaan^-as and from him to Mahlail^-as, and from him to Udad^-as, and from him to Akhnoukh^-as (Enoch), and he is Idrees^-as.

ثُمَّ أَوْدَعَهُ إِدْرِيسُ وَلَدَهُ متوشلخ وَ أَخَذَ عَلَيْهِ الْعَهْدَ ثُمَّ انْتَقَلَ إِلَى‏ مَلَكٍ‏ ثُمَّ إِلَى نُوحٍ وَ مِنْ نُوحٍ إِلَى سَامٍ وَ مِنْ سَامٍ إِلَى وَلَدِهِ أَرْفَخْشَدَ ثُمَّ إِلَى وَلَدِهِ عَابَرَ ثُمَّ إِلَى قالع‏ ثُمَّ إِلَى أرغو وَ مِنْهُ إِلَى شارغ‏ وَ مِنْهُ إِلَى تاخور

Then Idrees^-as entrusted it to his son Matoushakh^-as and took the pact upon him. Then it was transferred to Malk^-as, then to Noah^-as, and from Noah^-as to Saam^-as, and from Saam^-as to his son Arfakhshad^-as, then to his son Aabir^-as, then to Qallie^-as, then to Argou^-as, and from him to Sharig^-as, and from him to Takhour^-as.

ثُمَّ انْتَقَلَ إِلَى تَارَخَ وَ مِنْهُ إِلَى إِبْرَاهِيمَ ثُمَّ إِلَى إِسْمَاعِيلَ ثُمَّ إِلَى قَيْذَارَ وَ مِنْهُ إِلَى الْهَمَيْسَعِ ثُمَّ انْتَقَلَ إِلَى نَبْتٍ‏ ثُمَّ إِلَى يَشْحُبَ وَ مِنْهُ إِلَى أُدَدَ وَ مِنْهُ إِلَى عَدْنَانَ وَ مِنْهُ إِلَى مَعَدٍّ وَ مِنْهُ إِلَى نِزَارٍ وَ مِنْهُ إِلَى مُضَرَ وَ مِنْ مُضَرَ إِلَى إِلْيَاسَ‏ وَ مِنْ إِلْيَاسَ إِلَى مُدْرِكَةَ

Then it was transferred to Tarakh^-as, and from him to Ibrahim^-as, then to Ismail^-as, then to Qabzar^-as, and from him to Al Hameysa^-as. Then it was transferred to Nabt^-as, then to Yash’hub^-as, and from him to Udad^-as, and from him^-as to Adnan^-as, and from him to Ma’ad^-as, and from him to Nizar^-as, and from him to Muzar^-as, and from Muzar^-as to Ilyas^-as, and from Ilyas^-as to Mudrika^-as.

وَ مِنْهُ إِلَى خُزَيْمَةَ وَ مِنْهُ إِلَى كِنَانَةَ وَ مِنْ كِنَانَةَ إِلَى قُصَيٍ‏ وَ مِنْ قُصَيٍّ إِلَى لُوَيٍّ وَ مِنْ لُوَيٍّ إِلَى غَالِبٍ وَ مِنْهُ إِلَى فِهْرٍ وَ مِنْ فِهْرٍ إِلَى عَبْدِ مَنَافٍ وَ مِنْ عَبْدِ مَنَافٍ إِلَى هَاشِمٍ وَ إِنَّمَا سُمِّيَ هَاشِماً لِأَنَّهُ هَشَمَ الثَّرِيدَ لِقَوْمِهِ وَ كَانَ اسْمُهُ عَمْرَو الْعَلَاءِ

And from him to Huzeyma^-as, and from him to Kinana^-as, and from Kinana^-as to Qusay^-as, and from Qusay^-as to Luway^-as, and from Luway^-as to Ghalib^-as, and from him to Fihr^-as, and from Fihr^-as to Abd Manaf^-as, and from Abd Manaf^-as to Hashim^-as; and rather Hashim^-as was named as such because he^-as used to prepare (Hashama) ‘Sareed’ (Bread soaked in broth) for his^-as people, and his^-as name was ‘Amro Al A’ala’.

وَ كَانَ نُورُ رَسُولِ اللَّهِ ص فِي وَجْهِهِ إِذَا أَقْبَلَ تُضِي‏ءُ مِنْهُ الْكَعْبَةُ وَ تَكْتَسِي مِنْ نُورِهِ نُوراً شَعْشَعَانِيّاً وَ يَرْتَفِعُ مِنْ وَجْهِهِ نُورٌ إِلَى السَّمَاءِ وَ خَرَجَ مِنْ بَطْنِ أُمِّهِ عَاتِكَةُ بِنْتُ مُرَّةَ بِنْتِ فَالَجِ‏ بْنِ ذَكْوَانَ وَ لَهُ ضَفِيرَتَانِ كَضَفِيرَتَيِ إِسْمَاعِيلَ ع

And the Noor of Rasool-Allah^-saww was in his^-as (Hashim’s) face. Whenever he^-as would come, the Ka’ba would be illuminated from it, and it would be clothed in his^-saww shimmering light, and Noor rose from his^-as face to the sky; he^-as was born from the belly of his mother Aatika Bint Murrah Bint Falij Bin Zakwan, and there were two braided locks of hair for him like the locks of Ismail^-as.

يَتَوَقَّدُ نُورُهُمَا إِلَى السَّمَاءِ فَعَجِبَ أَهْلُ مَكَّةَ مِنْ ذَلِكَ وَ سَارَتْ إِلَيْهِ قَبَائِلُ الْعَرَبِ مِنْ كُلِّ جَانِبٍ وَ مَاجَتْ‏ مِنْهُ الْكُهَّانُ وَ نَطَقَتِ الْأَصْنَامُ بِفَضْلِ النَّبِيِّ الْمُخْتَارِ

Their radiance ignited toward the sky. The people of Makkah were surprised by that and the Arab tribes came to him^-as from every direction, and the soothsayers were in turmoil from it, and the idols spoke with the excellence of the Chosen Prophet^-saww.

وَ كَانَ هَاشِمٌ لَا يَمُرُّ بِحَجَرٍ وَ لَا مَدَرٍ إِلَّا وَ يُنَادِيهِ أَبْشِرْ يَا هَاشِمُ فَإِنَّهُ سَيَظْهَرُ مِنْ ذُرِّيَّتِكَ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ تَعَالَى وَ أَشْرَفُ الْعَالَمِينَ مُحَمَّدٌ خَاتَمُ النَّبِيِّينَ

And it was so that Hashim^-as would neither pass by a stone nor a clod of earth except and it would call out to him, ‘Receive glad tidings O Hashim^-as, for there will be appearing from your^-as offspring the most honourable of the creatures unto Allah^-azwj the Exalted, and noblest of the world, Muhammad^-saww last of the Prophets^-as!’

وَ كَانَ هَاشِمٌ إِذَا مَشَى فِي الظَّلَامِ أَنَارَتْ مِنْهُ الْحَنَادِسُ‏وَ يُرَى مَنْ حَوْلَهُ كَمَا يُرَى مِنْ ضَوْءِ الْمِصْبَاحِ

And it was so, whenever Hashim^-as walked in the darkness, the deepest darkness radiated from him^-as, and it could be seen from around him^-as like what could be seen from the light of the lamps.

فَلَمَّا حَضَرَتْ عَبْدَ مَنَافٍ الْوَفَاةُ أَخَذَ الْعَهْدَ عَلَى هَاشِمٍ أَنْ يُودِعَ نُورَ رَسُولِ اللَّهِ ص فِي الْأَرْحَامِ الزَّكِيَّةِ مِنَ النِّسَاءِ فَقَبِلَ هَاشِمٌ الْعَهْدَ وَ أَلْزَمَهُ نَفْسَهُ وَ جُعِلَتِ الْمُلُوكُ تَتَطَاوَلُ إِلَى هَاشِمٍ لِيَتَزَوَّجَ مِنْهُمْ وَ يَبْذُلُونَ إِلَيْهِ الْأَمْوَالَ الْجَزِيلَةَ وَ هُوَ يَأْبَى عَلَيْهِمْ وَ كَانَ كُلَّ يَوْمٍ يَأْتِي الْكَعْبَةَ وَ يَطُوفُ بِهَا سَبْعاً وَ يَتَعَلَّقُ بِأَسْتَارِهَا

When the expiry presented to Abd Manaf^-as, he^-as took the pact upon Hashim^-as to entrust the Noor of Rasool-Allah^-saww in the pure wombs of the women. Hashim^-as accepted the pact and necessitated it to himself^-as (to uphold it), and the kings went on to eagerly seek to Hashim^-as to marry from them and they would spend immense wealth for him^-as, and he^-as kept refusing to them, and he^-as would come to the Kabah every day and perform Tawaaf of seven circuits and attach with its curtains.

وَ كَانَ هَاشِمٌ إِذَا قَصَدَهُ قَاصِدٌ أَكْرَمَهُ وَ كَانَ يَكْسُو الْعُرْيَانَ وَ يُطْعِمُ الْجَائِعَ وَ يُفَرِّجُ عَنِ الْمُعْسِرِ وَ يُوفِي عَنِ الْمَدْيُونِ وَ مَنْ أُصِيبَ بِدَمٍ دَفَعَ عَنْهُ‏

And Hashim^-as was such, whenever a needy one came to him^-as, would honour him, and he^-as would clothe the bare, and feed the hungry, and relieve from the hardship, and pay off debts from the indebted, and the one who was liable for the wergild he^-as would pay it on his behalf.

وَ كَانَ بَابُهُ لَا يُغْلَقُ عَنْ صَادِرٍ وَ لَا وَارِدٍ وَ إِذَا أَوْلَمَ وَلِيمَةً أَوِ اصْطَنَعَ طَعَاماً لِأَحَدٍ وَ فَضَلَ مِنْهُ شَيْ‏ءٌ يَأْمُرُ بِهِ أَنْ يُلْقَى إِلَى الْوَحْشِ‏ وَ الطُّيُورِ حَتَّى تَحَدَّثُوا بِهِ وَ بِجُودِهِ فِي الْآفَاقِ

And his^-as door would not be locked, neither from anyone leaving nor arriving, and when he^-as held a wedding feast or prepared a meal for someone and anything remained over, he^-as would order that it be thrown out for the wild animals and the birds to eat. As a result, accounts of him^-as and his^-as generosity spread to the outskirts.

وَ سَوَّدَهُ‏ أَهْلُ مَكَّةَ بِأَجْمَعِهِمْ وَ شَرَّفُوهُ وَ عَظَّمُوهُ وَ سَلَّمُوا إِلَيْهِ مَفَاتِيحَ الْكَعْبَةِ وَ السِّقَايَةَ وَ الْحِجَابَةَ وَ الرِّفَادَةَ وَ مَصَادِرَ أُمُورِ النَّاسِ وَ مَوَارِدَهَا وَ سَلَّمُوا إِلَيْهِ لِوَاءَ نِزَارٍ وَ قَوْسَ إِسْمَاعِيلَ ع وَ قَمِيصَ إِبْرَاهِيمَ ع وَ نَعْلَ شَيْثٍ ع وَ خَاتَمَ نُوحٍ ع

And the people of Makkah unanimously accepted him^-as as their chief, and ennobled him, and revered him^-as, and submitted to him^-as keys of the Kabah, and the quenching (of the pilgrims of Hajj), and the custodianship (of the Kabah), and the provision of food (for the pilgrims of Hajj), and the main resources of affairs of the people and their provisions. They also handed him^-as the banner of Nizar, and the bow of Ismail^-as, and the shirt of Ibrahim^-as, and the slippers of Shees^-as and the ring of Noah^-as.

فَلَمَّا احْتَوَى عَلَى ذَلِكَ كُلِّهِ ظَهَرَ فَخْرُهُ وَ مَجْدُهُ وَ كَانَ يَقُومُ بِالْحَاجِ‏ وَ يَرْعَاهُمْ وَ يَتَوَلَّى أُمُورَهُمْ وَ يُكْرِمُهُمْ وَ لَا يَنْصَرِفُونَ إِلَّا شَاكِرِينَ

When he^-as had encompassed all of that, his^-as pride and his^-as glory were manifested (by Allah^-azwj), and he^-as stood for the pilgrims (of Hajj) and took care of them and was in charge of their matters, and honoured them, and they would not leave except as grateful.[49]

49^– قب، المناقب لابن شهرآشوب‏ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ سُمِّيَ بِذَلِكَ لِأَنَّ هَاشِماً دَخَلَ مَكَّةَ وَ هُوَ رَدِيفُهُ وَ عَبْدُ الْمُطَّلِبِ اسْمُهُ شَيْبَةُ الْحَمْدِ بْنُ هَاشِمٍ‏ سُمِّيَ بِذَلِكَ لِأَنَّهُ هَشَمَ الثَّرِيدَ لِلنَّاسِ فِي أَيَّامِ الْغَلَاءِ وَ هُوَ عَمْرُو بْنُ عَبْدِ مَنَافٍ سُمِّيَ بِذَلِكَ لِأَنَّهُ عَلَا وَ أَنَافَ وَ اسْمُهُ الْمُغِيرَةُ بْنُ قُصَيٍّ وَ اسْمُهُ زَيْدٌ

Muhammad^-asww son^-asww of Abdullah^-as, son^-as of Abdul Muttalib^-as, was named thus because Hashim^-as entered Makkah while he^-as was his^-as deputy. Abdul Muttalib^-as’s name was ‘Shiba Al-Hamd Bin Hashim’. He^-as was called so because he^-as used to make bread for the people during times of famine. He was Amr Bin Abd Manaf, called so because he rose and was distinguished. His name was Al-Mughirah Bin Qusay, and he was also called Zayd.

أُقْصِيَ عَنْ دَارِ قَوْمِهِ لِأَنَّهُ حُمِلَ مِنْ مَكَّةَ فِي صِغَرِهِ إِلَى بِلَادِ أَزْدِ شَنُوءَةَ فَسُمِّيَ قُصَيّاً وَ يُلَقَّبُ بِالْمُجَمِّعِ لِأَنَّهُ جَمَعَ قَبَائِلَ قُرَيْشٍ بَعْدَ مَا كَانُوا فِي الْجِبَالِ وَ الشِّعَابِ وَ قَسَمَ بَيْنَهُمُ الْمَنَازِلَ بِالْبَطْحَاءِ ابْنُ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُوَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ وَ هُوَ قُرَيْشٌ

Qusay was named so because he was carried from Makkah in his childhood to the land of Azd, hence “Qusay.” He was also called ‘Al-Mujamma‘ because he united the tribes of Quraysh after they had been scattered in the mountains and valleys. He divided the settlements among them at Al-Bat’ha. He was the son of Kilab, son of Murrah, son of Ka‘b, son of Lu’ayy, son of Ghalib, son of Fihr, son of Malik, son of Al-Nadr, which is Quraysh.

وَ سُمِّيَ النَّضْرَ لِأَنَّ اللَّهَ تَعَالَى اخْتَارَهُ وَ النَّضْرُ النَّضْرَةُ بْنُ خُزَيْمَةَ وَ إِنَّمَا سُمِّيَ بِذَلِكَ لِأَنَّهُ خَزَمَ نُورَ آبَائِهِ ابْنُ مُدْرِكَةَ لِأَنَّهُمْ أَدْرَكُوا الشَّرَفَ فِي أَيَّامِهِ وَ قِيلَ لِإِدْرَاكِهِ صَيْداً لِأَبِيهِ وَ سُمِّيَ أَبُوهُ طَابِخَةَ لِطَبْخِهِ لِأَبِيهِ ابْنُ إِلْيَاسَ‏ النَّبِيِّ ع وَ سُمِّيَ بِذَلِكَ لِأَنَّهُ جَاءَ عَلَى إِيَاسٍ وَ انْقِطَاعٍ

He was called Al-Nadr because Allah^azwj had Chosen him. Al-Nadr also means “the radiant.” He was the son of Khuzaymah, named so because he carried the light of his ancestors. He was the son of Mudar, named so because they attained honor in his days, and some say because of his skill. His father was called Tabikhah because he cooked for his father. He was the son of Ilyas^-as, the Prophet, named so because he came after Ilyas^-as and there was a gap.

ابْنُ مُضَرَ وَ سُمِّيَ بِذَلِكَ لِأَخْذِهِ بِالْقُلُوبِ وَ لَمْ يَكُنْ يَرَاهُ أَحَدٌ إِلَّا أَحَبَّهُ ابْنُ نِزَارٍ وَ اسْمُهُ عَمْرٌو وَ سُمِّيَ بِذَلِكَ لِأَنَّ معد [مَعَدّاً] نَظَرَ إِلَى نُورِ النَّبِيِّ ص فِي وَجْهِهِ فَقَرَّبَ لَهُ قُرْبَاناً عَظِيماً وَ قَالَ لَهُ لَقَدِ اسْتَقْلَلْتُ هَذَا الْقُرْبَانَ وَ إِنَّهُ لَقَلِيلٌ نَزْرٌ وَ يُقَالُ إِنَّهُ اسْمٌ أَعْجَمِيٌّ وَ كَانَ رَجُلًا هِزِّيلًا فَدَخَلَ عَلَى يَسْتَاسِفَ فَقَالَ هَذَا نِزَارُ بْنُ مَعَدٍّ وَ سُمِّيَ بِذَلِكَ لِأَنَّهُ كَانَ صَاحِبَ حُرُوبٍ وَ غَارَاتٍ عَلَى الْيَهُودِ وَ كَانَ مَنْصُوراً

He was the son of Mudar, named so for capturing hearts; no one saw him without loving him. He was the son of Nizar, named Amr, because Ma‘ad had seen the light of a Prophet^-asww, may the Salawaat of Allah^azwj be upon him^-as and his^-as Progeny^-asws, in his face and offered him a great sacrifice, saying it was a small Nizar. Some say the name is of foreign origin, and he was a frail man. He was called Nizar Bin Ma‘ad because he led wars and raids against the Jews and was victorious.

ابْنُ عَدْنَانَ لِأَنَّ أَعْيُنَ الْحَيِّ كُلِّهَا تَنْظُرُ إِلَيْهِ

He was the son of Adnan, called so because all living eyes looked upon him.

وَ رُوِيَ عَنْهُ ص‏ إِذَا بَلَغَ نَسَبِي إِلَى عَدْنَانَ فَأَمْسِكُوا

And it is reported from him^-saww, may the Salawaat of Allah^azwj be upon him^-as and his^-as Progeny^-asws, said: ‘When my^-saww lineage reaches Adnan^-as, then pause.

وَ عَنْهُ ص‏ كَذَبَ النَّسَّابُونَ قَالَ اللَّهُ تَعَالَى‏ وَ قُرُوناً بَيْنَ ذلِكَ كَثِيراً

And from him^-asws: ‘The genealogists lied! Allah^azwj the Exalted Said: and many generations between them [25:38]’.

قَالَ الْقَاضِي عَبْدُ الْجَبَّارِ بْنُ أَحْمَدَ الْمُرَادُ بِذَلِكَ أَنَّ اتِّصَالَ الْأَنْسَابِ غَيْرُ مَعْلُومٍ فَلَا يَخْلُو إِمَّا أَنْ يَكُونَ كَاذِباً أَوْ فِي حُكْمِ الْكَاذِبِ وَ قَدْ رُوِيَ أَنَّهُ انْتَسَبَ إِلَى إِبْرَاهِيمَ

Judge Abdul Jabbar Bin Ahmad said this means that the exact connection of lineages was unknown, so it may either be false or considered false. It is also narrated that he traced his lineage to Ibrahim^-as.

أُمُّ سَلَمَةَ سَمِعْتُ النَّبِيَّ ص يَقُولُ‏ مَعَدُّ بْنُ عَدْنَانَ بْنِ أُدَدَ وَ سُمِّيَ أُدَدَ لِأَنَّهُ كَانَ مَادَّ الصَّوْتِ كَثِيرَ الْغُرِّ ابْنُ زَيْدِ بْنِ ثَرَا بْنِ أَعْرَاقِ الثَّرَى

Umm Salamah^-ra heard the Prophet^-asww, may the Salawaat of Allah^azwj be upon him^-as and his^-asww Progeny^-asws, say: ‘Ma‘ad Bin Adnan Bin Add, was named Aad because his voice was strong and he was generous, son of Zayd Bin Sura Bin Araq Al-Surra’.

قَالَتْ أُمُّ سَلَمَةَ زَيْدٌ هَمَيْسَعٌ وَ ثَرَا نَبْتٌ وَ أَعْرَاقُ الثَّرَى إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ قَالَتْ ثُمَّ قَرَأَ ع‏ وَ عاداً وَ ثَمُودَ وَ أَصْحابَ الرَّسِ‏ الْآيَةَ

Umm Salamah^-ra said: ‘Zayd means “flowing,” and Surra means “plant,” and ‘Araq Al-Thurra refers to Imail^-as, son^-as of Ibrahim^-as. Then he^-asww may the greeting be upon him^-as recited: And Aad, and Samood, and the dwellers of the Al-Rass [25:38] – the Verse’.

 

وَ اعْتَمَدَ النَّسَّابَةُ وَ أَصْحَابُ التَّوَارِيخِ أَنَّ عَدْنَانَ هُوَ ابْنُ أَدِّ بْنِ أُدَدَ بْنِ الْيَسَعِ بْنِ الْهَمَيْسَعِ بْنِ سَلَامَانَ بْنِ نَبْتِ بْنِ حَمَلِ‏ بْنِ قَيْذَارِ بْنِ إِسْمَاعِيلَ‏

Genealogists and historians have agreed that Adnan was the son of Add Bin Add Bin Ilyas Bin Al-Humaysi Bin Salaman Bin Nabit Bin Hamal Bin Qidar Bin Ismail^-as. Bin Babawayh said, ‘ Adnan was the son of Add Bin Add Bin Zayd Bin Yaqdad Bin Yuqaddim Bin Al-Humaysi Bin Nabit Bin Qidar Bin Ishmael.

وَ قَالَ ابْنُ بَابَوَيْهِ عَدْنَانُ بْنُ أَدِّ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ يقدد بْنِ يَقْدُمَ بْنِ الْهَمَيْسَعِ بْنِ نَبْتِ بْنِ قَيْذَارِ بْنِ إِسْمَاعِيلَ وَ قَالَ ابْنُ عَبَّاسٍ عَدْنَانُ بْنُ أَدِّ بْنِ أُدَدَ بْنِ الْيَسَعِ بْنِ الْهَمَيْسَعِ وَ يُقَالُ ابْنُ ياحين‏ بْنِ يخشب‏ بْنِ مَنْحَرِ بْنِ صابوغ بْنِ الْهَمَيْسَعِ بْنِ نَبْتِ بْنِ قَيْذَارِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ تَارَخَ بْنِ ناخور بْنِ سروغ‏ بْنِ أرغو وَ هُوَ هُودٌ

Bin Abbas said, ‘Adnan Bin Add Bin Add Bin Ilyas Bin Al-Humaysi’, and it is also said, Bin Yahin Bin Yakhshab Bin Manhar Bin Sabugh Bin Al-Humaysi Bin Nabit Bin Qidar Bin Ishmael Bin Ibrahim^-as Bin Tarakh Bin Nahor Bin Serug Bin Arghu, who is Hud^-as.

وَ يُقَالُ بْنُ قالغ بْنِ غابر [عَابَرَ] وَ هُوَ هُودُ بْنُ أَرْفَخْشَدَ بْنِ متوشلخ بْنِ سَامِ بْنِ نُوحِ بْنِ لَمَكَ بْنِ أَخْنُوخَ وَ يُقَالُ أحنوخ وَ هُوَ إِدْرِيسُ بْنُ مهلايل‏

Some say, ‘Son of Qalgh Bin Ghabir, who is Hud, son of Arfakhshad, son of Mutawahslakh, son of Saam^-as, son of Noah^-as, son of Lamech, son of Akhnoukh^-as, also called Idrees^-as, son of Mahalalel.

وَ يُقَالُ مهاييل بْنُ زبارز [زِيَادٍ] وَ يُقَالُ مارد وَ يُقَالُ إِيَادُ بْنُ قينان بْنِ أَنُوشَ وَ يُقَالُ قينان بْنُ أُدَدَ بْنِ أَنُوشَ بْنِ شَيْثٍ وَ هُوَ هِبَةُ اللَّهِ بْنُ آدَمَ

Others say, ‘Mahayil Bin Zibarz, or Mard, or Iyad Bin Qinan Bin Anush, or Qinan Bin Add Bin Anush Bin Shees^-as, and he is Hibtullah^-as, son of Adam^-as.

أُمُّهُ آمِنَةُ بِنْتُ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ إِلَى آخِرِ النَّسَبِ‏ وَ يُقَالُ إِنَّهُ يُنْسَبُ إِلَى آدَمَ بِتِسْعَةٍ وَ أَرْبَعِينَ أَباً

His^-asww mother was Aamina^-as, daughter of Wahb Bin Abd Manaf Bin Zuhrah Bin Kilab Bin Murrah, continuing down the lineage. It is said that he^-asww traces back to Adam^-as through forty^–nine ancestors’.[50]

50^– د، العدد القوية رَسُولُ اللَّهِ ص أَبُو الْقَاسِمِ مُحَمَّدٌ وَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ لُوَيِ‏ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ بْنِ أَدِّ بْنِ أُدَدَ بْنِ الْيَسَعِ بْنِ الْهَمَيْسَعِ بْنِ سَلَامَانَ بْنِ النَّبْتِ بْنِ حَمَلِ بْنِ قَيْدَارِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ ع بْنِ تَارَخَ

‘Adad Al-Qawiya’^– Rasool-Allah^-asww, may the Salawaat of Allah^azwj be upon him^-asww. Abu Al  Qasim Muhammad^-asww, also called Ahmad, was the son of Abdullah^-as son of Abdul Muttalib^-as  son of Hashim^-as  son of Abd Manaf^-as, son of Qusay^-as, son of Kilab, son of Murrah, son of Lu’ayy, son of Ghalib, son of Fihr, son of Malik, son of Al-Nadr, son of Kinana, son of Khuzaymah, son of Mudaraka, son of Ilyas, son of Mudar, son of Nizar, son of Ma‘ad, son of Adnan, son of Add, son of Add, son of Ilyas, son of Al-Humaysi, son of Salaman, son of Nabit, son of Hamal, son of Qidar, son of Ismail^-as, son of Ibrahim^-as the friend of the Beneficent, the son of Tarakh.

بْنِ ناخور بْنِ شروغ بِالشِّينِ الْمُعْجَمَةِ وَ الْغَيْنِ الْمُعْجَمَةِ بْنِ أرغو بْنِ فالغ بِالْغَيْنِ الْمُعْجَمَةِ فِيهِمَا بْنِ عَابَرَ بِفَتْحِ الْبَاءِ وَ الْعَيْنِ غَيْرِ الْمُعْجَمَةِ بْنِ شالخ بْنِ أَرْفَخْشَدَ بْنِ سَامِ بْنِ نُوحِ بْنِ مَلَكِ بْنِ متوشلِخَ بِكَسْرِ اللَّامِ بْنِ أَخْنُوخَ بْنِ اليارذ بالذال الْمُعْجَمَةِ بْنِ مهلايل بْنِ فينان بْنِ أَنُوشَ بْنِ شَيْثِ بْنِ آدَمَ ع‏

Son of Nahor, son of Shurugh (with the letters Shin and Ghayn), son of Arghu, son of Falg (with both letters ghayn), son of Abar (with the letters ba’ and ‘ayn), son of Shalakh, son of Arfakhshad, son of Saam^-as, son of Noah^-as, son of Lamech, son of Methushelakh, son of Akhnoukh, son of Yared (with the letter dhal), son of Mahalalel, son of Fainan, son of Anush, son of Shees^-as, son of Adam^-as, greeting be upon them^-as.

وَ قَالَ ابْنُ بَابَوَيْهِ عَدْنَانُ بْنُ أَدِّ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ يعدد بْنِ يَقْدُمَ بْنِ الْهَمَيْسَعِ بْنِ نَبْتِ بْنِ قَيْذَارِ بْنِ إِسْمَاعِيلَ‏ وَ قَالَ ابْنُ عَبَّاسٍ عَدْنَانُ بْنُ أَدِّ بْنِ أُدَدَ بْنِ الْيَسَعِ بْنِ الْهَمَيْسَعِ

Bin Babawayh said, ‘Adnan was the son of Add, son of Add, son of Zayd, son of Yu‘add, son of Yuqaddim, son of Al-Humaysi, son of Nabit, son of Qidar, son of Ismail^-as’. Bin Abbas said, ‘Adnan, son of Add, son of Add, son of Ilyas, son of Al-Humaysi’.

وَ يُقَالُ ابْنُ يَامِينَ بْنُ يحشب بْنِ منحد بْنِ صابوع بْنِ الْهَمَيْسَعِ بْنِ نَبْتِ بْنِ قَيْذَارِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ تَارَخَ بْنِ سروع بْنِ أرغو وَ هُوَ هُودٌ

It is said, Son of Yamin, son of Yakhshab, son of Manhad, son of Sabugh, son of Al-Humaysi, son of Nabit, son of Qidar, son of Ismail^-as, son of Ibrahim^-as, son of Tarakh, son of Surugh, son of Arghu, who is Hud^-as.

وَ يُقَالُ ابْنُ قالع بْنِ عَامِرِ بْنِ أَرْفَخْشَدَ بْنِ نَاحُورَ بْنِ متوشلح بْنِ سَامِ بْنِ نُوحِ بْنِ لَمَكَ بْنِ أحنوح وَ هُوَ إِدْرِيسُ بْنُ مهلائيل

And it is said, ‘Son of Qala, son of ‘mir, son of Arfakhshad, son of Nahor, son of Methushelakh, son of Saam^-as, son of Noah^-as, son of Lamech, son of Akhnoukh^-as, who is Idrees^-as, son of Mahalalel.

وَ يُقَالُ مهائيل بْنُ زِيَادٍ وَ يُقَالُ مَارِدٌ وَ يُقَالُ إِيَادُ بْنُ قينان بْنِ أَنُوشَ وَ يُقَالُ قينان بْنُ‏ أَوْدِ بْنِ أَنُوشَ بْنِ شَيْثٍ وَ هُوَ هِبَةُ اللَّهِ بْنُ آدَمَ ع

And it is said, ‘Mahayil, son of Ziyad, or Mard, or Iyad, son of Qinan, son of Anush’. And it is said, ‘Qinan, son of Audin, son of Anush, son of Shees^-as, and he is Hibtullah^-as, son of Adam^-as, the greeting be upon them^-as.[51]

51^– ب، قرب الإسناد السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنِّي مُسْتَوْهِبٌ مِنْ رَبِّي أَرْبَعَةً وَ هُوَ وَاهِبُهُمْ لِي إِنْ شَاءَ اللَّهُ آمِنَةُ بِنْتُ وَهْبٍ وَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ وَ أَبُو طَالِبِ بْنُ عَبْدِ الْمُطَّلِبِ وَ رَجُلٌ مِنَ الْأَنْصَارِ جَرَتْ بَيْنِي وَ بَيْنَهُ مِلْحَةٌ

Al Sindy Bin Muhammad, from Safwan Al Jamal,

‘From Abu Abdullah^-asws having said:’ Rasool-Allah^-saww said: ‘I^-saww will be Gifted four from my^-saww Lord^-azwj, and He^-azwj will be Granting them to me^-saww if Allah^-azwj so Desires – Aamina^-asws Bint Wahab^-as, and Abdullah Bin Abdul Muttalib^-asws, and Abu Talib^-asws Bin Abdul Muttalib^-asws, and a man from the Helpers, a bond flowed between me^-saww and him’’.[52]

52^– مع، معاني الأخبار لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ الْهَاشِمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ ع يَقُولُ‏ نَزَلَ جِبْرِيلُ عَلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ جَلَّ جَلَالُهُ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ إِنِّي قَدْ حَرَّمْتُ النَّارَ عَلَى صُلْبٍ أَنْزَلَكَ وَ بَطْنٍ حَمَلَكَ وَ حَجْرٍ كَفَلَكَ

‘Ma’any Al Akhbar’^– Bin Al Waleed, from Al-Safar, from Ali Bin Hasan, from Abdul Rahman Bin Kaseer Al Hashimy who said,

‘I heard Abu Abdullah Al-Sadiq^-asws saying: ‘Jibraeel^-as descended unto the Prophet^-saww and said: ‘O Muhammad^-saww! Allah^-azwj, Majestic is His^-azwj Majesty Conveys the Greetings to you^-saww and Says: “I^-azwj have Prohibited the Fire upon a (every) Sulb I^-saww Descended you^-saww into, and (every) belly which was Blessed with you^-saww, and (every) lap which took your^-saww responsibility’.

فَقَالَ يَا جِبْرِيلُ بَيِّنْ لِي ذَلِكَ فَقَالَ أَمَّا الصُّلْبُ الَّذِي أَنْزَلَكَ فَعَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ وَ أَمَّا الْبَطْنُ الَّذِي حَمَلَكَ فَآمِنَةُ بِنْتُ وَهْبٍ وَ أَمَّا الْحَجْرُ الَّذِي كَفَلَكَ فَأَبُو طَالِبٍ بْنُ عَبْدِ الْمُطَّلِبِ وَ فَاطِمَةُ بِنْتُ أَسَدٍ

He^-saww said: ‘O Jibraeel^-as! Explain that to me^-saww’. He^-as said: ‘As for the Sulb which I^-azwj Descended you^-saww into, it is Abdullah^-asws Bin Abdul Muttalib^-asws; and as for the belly which was Blessed with you^-saww, it is Aamina^-asws Bint Wahab^-as; and as for the lap which took your^-saww responsibility, it is Abu Talib^-asws Bin Abdul Muttalib^-asws and Fatima^-asws Bint Asad^-as”’.[53]

53^– ع، علل الشرائع مع، معاني الأخبار مُحَمَّدُ بْنُ عَمْرِو بْنِ عَلِيٍّ الْبَصْرِيُّ عَنْ عَبْدِ السَّلَامِ بْنِ مُحَمَّدِ بْنِ هَارُونَ الْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عُقْبَةَ الشَّيْبَانِيِّ عَنِ الْخَضِرِ بْنِ أَبَانٍ عَنْ أَبِي هدية [هُدْبَةَ] إِبْرَاهِيمَ بْنِ هدية [هُدْبَةَ] عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: أَتَى أَبُو ذَرٍّ يَوْماً إِلَى مَسْجِدِ رَسُولِ اللَّهِ ص فَقَالَ‏ مَا رَأَيْتُ كَمَا رَأَيْتُ الْبَارِحَةَ قَالُوا وَ مَا رَأَيْتَ الْبَارِحَةَ

‘Ilal Al Sharaie’^– Muhammad Bin Amro Bin Ali Al Basry, from Abdul Salam Bin Muhammad Bin Haroun Al Hashimy, from Muhammad Bin Muhammad Bin Aqaba Al Shaybani, from Al Khizr Bin Aban, from Abu Hadiya Ibrahim Bin Hadiya, from Anas Bin Malik (a well-known fabricator) who said,

‘One day Abu Zarr^-ra came to the Masjid of Rasool-Allah^-saww and said, ‘I^-ra have not seen like what I^-ra saw last night’. They said, ‘And what did you^-ra see last night?’

قَالَ رَأَيْتُ رَسُولَ اللَّهِ ص بِبَابِهِ فَخَرَجَ لَيْلًا فَأَخَذَ بِيَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ خَرَجَا إِلَى الْبَقِيعِ فَمَا زِلْتُ أَقْفُو أَثَرَهُمَا إِلَى أَنْ أَتَيَا مَقَابِرَ مَكَّةَ فَعَدَلَ إِلَى قَبْرِ أَبِيهِ فَصَلَّى عِنْدَهُ رَكْعَتَيْنِ

He^-ra said: ‘I^-ra saw Rasool-Allah^-saww at its door. He^-saww had come out at night having grabbed a hand of Ali^-asws Bin Abu Talib^-asws, and they^-asws both went out to Al-Baqie, and they^-asws did not cease hovering around until they^-asws came to the graves of Makkah. He^-saww corrected the grave of his^-saww father^-as and prayed two Cycles of Salat at it.

فَإِذَا بِالْقَبْرِ قَدِ انْشَقَّ وَ إِذَا بِعَبْدِ اللَّهِ جَالِسٌ وَ هُوَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ فَقَالَ لَهُ مَنْ وَلِيُّكَ يَا أَبَهْ فَقَالَ وَ مَا الْوَلِيُ‏ يَا بُنَيَّ قَالَ هُوَ هَذَا عَلِيٌّ قَالَ وَ إِنَّ عَلِيّاً وَلِيِّي قَالَ فَارْجِعْ إِلَى رَوْضَتِكَ

The grave split open and there was Abdullah^-asws seated and he^-asws was saying: ‘I^-asws testify that there is no god except Allah^-azwj, and Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww’. He^-saww said to him^-as: ‘Who is your^-as guardian, O father^-asws?’ He^-asws said: ‘And who is the guardian, O my^-asws son^-saww?’ He^-saww said: ‘He^-asws is this one, Ali^-asws!’ He^-asws said: ‘And Ali^-asws is my^-asws guardian’. He^-saww: ‘Return to your^-asws garden’.

ثُمَّ عَدَلَ إِلَى قَبْرِ أُمِّهِ‏ فَصَنَعَ كَمَا صَنَعَ عِنْدَ قَبْرِ أَبِيهِ فَإِذَا بِالْقَبْرِ قَدِ انْشَقَّ فَإِذَا هِيَ تَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ نَبِيُّ اللَّهِ وَ رَسُولُهُ فَقَالَ لَهَا مَنْ وَلِيُّكِ يَا أُمَّاهْ فَقَالَتْ وَ مَنِ الْوَلِيُ‏ يَا بُنَيَّ فَقَالَ هُوَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَتْ إِنَّ عَلِيّاً وَلِيِّي‏ فَقَالَ ارْجِعِي إِلَى حُفْرَتِكِ وَ رَوْضَتِكِ

Then he^-saww went to the grave of his^-saww mother^-asws and did the like of what he^-saww had done by the grave of his^-saww father^-asws, and the grave split one and she^-asws was saying: ‘I^-asws testify that there is no god except Allah^-azwj, and you^-saww are a Prophet^-saww of Allah^-azwj and His^-azwj Rasool^-saww’. He^-saww said to her^-asws: ‘Who is your^-asws guardian, O mother^-asws?’ She^-asws said: ‘And who is the guardian, O Prophet^-saww?’ He^-saww said: ‘He^-asws is this one, Ali^-asws Bin Abu Talib^-asws’. She^-asws said: ‘Ali^-asws is my^-asws guardian’. He^-saww said: ‘Return to your^-asws grave and your^-asws garden’.

فَكَذَّبُوهُ وَ لَبَّبُوهُ‏ وَ قَالُوا يَا رَسُولَ اللَّهِ كَذَبَ عَلَيْكَ الْيَوْمَ فَقَالَ وَ مَا كَانَ مِنْ ذَلِكَ قَالُوا إِنَّ جندب‏ [جُنْدَباً] حَكَى عَنْكَ كَيْتَ وَ كَيْتَ فَقَالَ النَّبِيُّ ص مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ عَلَى ذِي لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ ‏

But, they belied him^-ra and they said, ‘O Rasool-Allah^-saww! Today you^-saww have been lied upon!’ He^-saww said: ‘And what happened from that?’ They said, ‘Jundab^-ra (Abu Zarr^-ra), narrated from you^-saww, such and such’. The Prophet^-saww said: ‘The greenery (of the sky) has not shaded, nor has the dust carried one with a tone more truthful than Abu Zarr^-ra’.

قَالَ عَبْدُ السَّلَامِ بْنُ مُحَمَّدٍ فَعَرَضْتُ هَذَا الْخَبَرَ عَلَى الْهُجَيْمِيِ‏ مُحَمَّدِ بْنِ عَبْدِ الْأَعْلَى فَقَالَ أَ مَا عَلِمْتَ أَنَّ النَّبِيَّ ص قَالَ أَتَانِي جَبْرَئِيلُ ع فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ النَّارَ عَلَى ظَهْرٍ أَنْزَلَكَ وَ بَطْنٍ حَمَلَكَ وَ ثَدْيٍ أَرْضَعَكَ وَ حَجْرٍ كَفَلَكَ

Abdul Salam Bin Muhammad said, ‘I presented this Hadeeth to Al-Hajeymi Muhammad Bin Abdul A’ala, so he said, ‘But do you not know that the Prophet^-saww said: ‘Jibraeel^-as came to me^-saww and said: ‘Allah^-azwj Mighty and Majestic has Prohibited the Fire upon the back (Sulb) I^-azwj Descended you^-saww in, and the belly which was Blessed with you^-saww, and the breast which breast^–fed you^-saww, and the lap which took your^-saww responsibility’’.[54]

54^– فس، تفسير القمي قَالَ رَسُولُ اللَّهِ ص‏ لَوْ قُمْتُ الْمَقَامَ الْمَحْمُودَ لَشَفَعْتُ لِأَبِي وَ أُمِّي‏ وَ أَخٍ كَانَ لِي مُوَاخِياً فِي الْجَاهِلِيَّةِ

Rasool-Allah^-saww said: ‘If I^-saww stand at Al-Maqam Al-Mahmoud, I^-saww will intercede for my^-saww father^-as and my^-saww mother^-asws, and a brother who had established brother-hood to me^-saww during the Pre-Islamic period’’.[55]

55^– فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ‏ لَمَّا حَجَّ رَسُولُ اللَّهِ ص حَجَّةَ الْوَدَاعِ نَزَلَ بِالْأَبْطَحِ وَ وُضِعَتْ لَهُ وِسَادَةٌ فَجَلَسَ عَلَيْهَا ثُمَّ رَفَعَ يَدَهُ إِلَى السَّمَاءِ وَ بَكَى بُكَاءً شَدِيداً ثُمَّ قَالَ يَا رَبِّ إِنَّكَ وَعَدْتَنِي فِي أَبِي وَ أُمِّي وَ عَمِّي أَنْ لَا تُعَذِّبَهُمْ‏

‘Tafseer Al Qummi’^– My father, from Bin Abu Umeyr from Sayf Bin Ameyra and Abdullah Bin Sinan and Abu Hamza Al Sumaly (all) said,

‘We heard Abu Abdullah Ja’far^-asws Bin Muhammad^-asws saying: ‘When Rasool-Allah^-saww performed Hajj, the Farewell Hajj, he^-saww descended at Al-Abtah and a pillow was placed for him^-saww and he^-saww sat upon it, then raised him^-saww hands towards the sky and cried with an intense crying, then said: ‘O Lord^-azwj! You^-azwj Promised me^-saww regarding my^-saww father^-asws and my^-saww mother^-asws and my^-saww uncle that You^-azwj will not Punish them^-as’’.

قَالَ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِّي آلَيْتُ عَلَى نَفْسِي أَنْ لَا يَدْخُلَ جَنَّتِي إِلَّا مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ عَبْدِي وَ رَسُولِي وَ لَكِنِ ائْتِ الشِّعْبَ فَنَادِهِمْ فَإِنْ أَجَابُوكَ فَقَدْ وَجَبَتْ لَهُمْ رَحْمَتِي

He^-asws said: ‘Allah^-azwj Revealed to him^-as: “I^-azwj Swear upon Myself^-azwj that I^-azwj will not Enter into My^-azwj Paradise except the one who testifies that there is no god except Allah^-azwj, and you^-saww are My^-azwj servant and My^-azwj Rasool^-saww, but the people have come, so call out to them. If they answer you^-saww, then My^-azwj Mercy would become Obligated for them”.

فَقَامَ النَّبِيُّ ص إِلَى الشِّعْبِ فَنَادَاهُمْ يَا أَبَتَاهْ وَ يَا أُمَّاهْ وَ يَا عَمَّاهْ فَخَرَجُوا يَنْفُضُونَ التُّرَابَ عَنْ رُءُوسِهِمْ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص أَ لَا تَرَوْنَ إِلَى هَذِهِ‏ الْكَرَامَةِ الَّتِي أَكْرَمَنِيَ اللَّهُ بِهَا

The Prophet^-saww stood up to the people and called out at them: ‘O father^-asws, and O mother^-asws, and O uncle^-asws!’ They^-asws came out shaking off the soil from their^-asws heads. Rasool-Allah^-saww said to them: ‘Are you^-asws not seeing this prestige which Allah^-azwj Honoured me^-saww with it?’

فَقَالُوا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ حَقّاً حَقّاً وَ أَنَّ جَمِيعَ مَا أَتَيْتَ بِهِ مِنْ عِنْدِ اللَّهِ فَهُوَ الْحَقُّ فَقَالَ ارْجِعُوا إِلَى مَضَاجِعِكُمْ

They^-as said: ‘We^-asws testify that there is no god except Allah^-azwj, and you^-saww are a Rasool^-saww of Allah^-azwj truly, truly, and the entirety of what you^-saww have come with from the Presence of Allah^-azwj, it is the Truth’. He^-saww said: ‘Return to your sleeping places!’

وَ دَخَلَ رَسُولُ اللَّهِ ص مَكَّةَ وَ قَدِمَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ مِنَ الْيَمَنِ فَقَالَ رَسُولُ اللَّهِ ص أَ لَا أُبَشِّرُكَ يَا عَلِيُّ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع بِأَبِي أَنْتَ وَ أُمِّي لَمْ تَزَلْ مُبَشِّراً

And Rasool-Allah^-saww entered Makkah, and Ali^-asws Bin Abu Talib^-asws proceeded to him^-saww from Al-Yemen. Rasool-Allah^-saww said: ‘Shall I^-saww give you^-asws glad tidings, O Ali^-asws?’ Amir Al-Momineen^-asws said to him^-saww: ‘By my^-asws father^-as and my^-asws mother^-asws be sacrificed for you^-saww! You^-saww do not cease to give me^-asws glad tidings’.

فَقَالَ أَ لَا تَرَى إِلَى مَا رَزَقَنَا اللَّهُ تَبَارَكَ وَ تَعَالَى فِي سَفَرِنَا هَذَا وَ أَخْبَرَهُ الْخَبَرَ فَقَالَ عَلِيٌّ الْحَمْدُ لِلَّهِ

He^-saww said: ‘Do you^-asws not see what Allah^-azwj Blessed and Exalted has Graced us^-asws during this journey of ours^-asws?’ And he^-saww informed him^-asws the news. Ali^-asws said: ‘The Praise is for Allah^-azwj’.

قَالَ فَأَشْرَكَ رَسُولُ اللَّهِ ص فِي بُدْنِهِ‏ أَبَاهُ وَ أُمَّهُ وَ عَمَّهُ‏

He^-asws said: ‘Then Rasool-Allah^-saww participated in his^-saww sacrificial offering, his^-saww father^-asws, and his^-saww mother^-asws, and his^-saww uncle^-asws’’.[56]

56^– ص، قصص الأنبياء عليهم السلام‏ إِنَّ أَبَاهُ تُوُفِّيَ وَ أُمُّهُ حُبْلَى وَ قَدِمَتْ أُمُّهُ آمِنَةُ بِنْتُ وَهْبٍ عَلَى أَخْوَالِهِ مِنْ بَنِي عَدِيٍّ مِنَ النَّجَّارِ بِالْمَدِينَةِ ثُمَّ رَجَعَتْ بِهِ حَتَّى إِذَا كَانَتْ بِالْأَبْوَاءِ مَاتَتْ وَ أَرْضَعَتْهُ حَتَّى شَبَّ حَلِيمَةُ بِنْتُ عَبْدِ اللَّهِ السَّعْدِيَّةُ

‘Qasas Al-Anbiya^-as’ – His^-saww father^-as had passed away while his^-saww mother^-as was expecting, and his^-as mother^-as Aamina Bint Wahab proceeded to his^-saww maternal uncles from the clan of Aday from the carpenters at Al-Medina. Then she^-as returned with him until when she^-as was at Al-Abwa, she^-as passed away, and he^-saww was nursed by Haleema Bint Abdullah Al-Sa’diya’.[57]

57^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمُطَّلِبِ لَمَّا تَرَعْرَعَ رَكِبَ يَوْماً لِيَصِيدَ وَ قَدْ نَزَلَ بِالْبَطْحَاءِ قَوْمٌ مِنَ الْيَهُودِ قَدِمُوا لِيُهْلِكُوا وَالِدَ مُحَمَّدٍ ص لِيُطْفِئُوا نُورَ اللَّهِ

‘Al-Kharaij Wa Al-Jaraih’ – It is reported that when Abdullah Bin Abdul Muttalib^-as was a youth, one day he^-as rode for hunting, and a group of Jews had descended at Al-Bat’ha. They had arrived to kill the father^-as of Muhammad^-saww in order to extinguish the Noor of Allah^-azwj.

فَنَظَرُوا إِلَى عَبْدِ اللَّهِ فَرَأَوْا حِلْيَةَ أُبُوَّةِ النُّبُوَّةِ فِيهِ فَقَصَدُوهُ وَ كَانُوا ثَمَانِينَ نَفَراً بِالسُّيُوفِ وَ السَّكَاكِينِ وَ كَانَ وَهْبُ بْنُ عَبْدِ مَنَافِ بْنِ زُهْرَةَ وَالِدُ آمِنَةَ أُمِّ مُحَمَّدٍ ص فِي ذَلِكَ الصَّوْبِ يَصِيدُ وَ قَدْ رَأَى عَبْدَ اللَّهِ وَ قَدْ صَفَّ بِهِ الْيَهُودُ لِيَقْتُلُوهُ

They looked at Abdullah^-as and saw an appearance of fatherhood of the Prophethood. They aimed at him^-as, and they were eighty individuals (armed) with swords and knives, and Wahb Bin Abd Manaf Bin Zuhra, father of Aamina^-as, mother^-as of Muhammad^-saww, was in that area of hunting, and he had seen Abdullah^-as, and the Jews had surrounded him^-as to kill him^-as.

فَقَصَدَ أَنْ يَدْفَعَهُمْ عَنْهُ وَ إِذَا بِكَثِيرٍ مِنَ الْمَلَائِكَةِ مَعَهُمُ الْأَسْلِحَةُ طَرَدُوا عَنْهُ الْيَهُودَ فَعَجِبَ مِنْ ذَلِكَ وَ انْصَرَفَ وَ دَخَلَ عَلَى عَبْدِ الْمُطَّلِبِ وَ قَالَ أُزَوِّجُ بِنْتِي آمِنَةَ مِنْ عَبْدِ اللَّهِ وَ عَقَدَ فَوَلَدَتْ رَسُولَ اللَّهِ ص‏

He aimed to repel them from him^-as, and behold, there was a lot of Angels having weapons with them repelling the Jews away from him^-as. He was astounded from that and left, and entered to see Abdul Muttalib^-as and said: ‘I shall get my daughter Aamina^-as to be married to Abdullah^-as’, and the marriage tie was concluded. She^-as was blessed with Rasool-Allah^-saww’.[58]

58^– قب، المناقب لابن شهرآشوب‏ تُصُوِّرَ لِعَبْدِ الْمُطَّلِبِ أَنَّ ذَبْحَ الْوَلَدِ أَفْضَلُ قُرْبَةٍ لِمَا عَلِمَ مِنْ حَالِ إِسْمَاعِيلَ ع فَنَذَرَ أَنَّهُ مَتَى رُزِقَ عَشَرَةَ أَوْلَادٍ ذُكُورٍ أَنْ يَنْحَرَ أَحَدَهُمْ لِلْكَعْبَةِ شُكْراً لِرَبِّهِ

‘Al-Manaqib’ of Bin Shehr Ashoub –

‘It was resembled for Abdul Muttalib^-as that slaughtering the son was the best one could draw near (to Allah^-azwj) due to what he^-as knew of the situation of Ismail^-as. He^-as vowed that when he^-as was Graced ten male children, he^-as would sacrifice one of them at the Kabah as gratitude to his^-as Lord^-azwj.

فَلَمَّا وَجَدَهُمْ عَشَرَةً قَالَ لَهُمْ يَا بَنِيَّ مَا تَقُولُونَ فِي نَذْرِي

When he^-as found them being ten, said to them: ‘O my^-as sons! What are you saying regarding my^-as vow?’

فَقَالُوا الْأَمْرُ إِلَيْكَ وَ نَحْنُ بَيْنَ يَدَيْكَ

They said, ‘The matter is up to you^-as, and we are in front of you^-as!’

فَقَالَ لِيَنْطَلِقْ كُلُّ وَاحِدٍ مِنْكُمْ إِلَى قِدْحِهِ وَ لْيَكْتُبْ عَلَيْهِ اسْمَهُ

He^-as said: ‘Let each one of you go to his arrow and let him write his name upon it!’

فَفَعَلُوا وَ أَتَوْهُ بِالْقِدَاحِ فَأَخَذَهَا وَ قَالَ‏

عَاهَدْتُهُ وَ الْآنَ أُوفِي عَهْدَهُ‏			إِذْ كَانَ مَوْلَايَ وَ كُنْتُ عَبْدَهُ‏
	نَذَرْتُ نَذْراً لَا أُحِبُّ رَدَّهُ–		وَ لَا أُحِبُّ أَنْ أَعِيشَ بَعْدَهُ‏

They did so and came with the arrows. He^-as took them and said (a quartrain): ‘I made a pact to Him^-azwj and now I^-as am fulfilling His^-azwj pact, when He^-azwj was my^-as Master and I^-as was His^-azwj slave! I^-as had vowed a vow I^-as don’t like to break it nor do I^-as like to life after (having broken) it’.

فَقَدَّمَهُمْ ثُمَّ تَعَلَّقَ بِأَسْتَارِ الْكَعْبَةِ وَ نَادَى اللَّهُمَّ رَبَّ الْبَلَدِ الْحَرَامِ‏ وَ الرُّكْنِ وَ الْمَقَامِ وَ رَبَّ الْمَشَاعِرِ الْعِظَامِ وَ الْمَلَائِكَةِ الْكِرَامِ اللَّهُمَّ أَنْتَ خَلَقْتَ الْخَلْقَ لِطَاعَتِكَ وَ أَمَرْتَهُمْ بِعِبَادَتِكَ لَا حَاجَةَ مِنْكَ فِي كَلَامٍ لَهُ

He^-as forwarded them then clung with curtains of the Kabah and called out: ‘O Allah^-azwj, Lord^-azwj of the Sacred city, and the (Yemeni) corner and the standing place (of Ibrahim^-as, and Lord^-azwj of the mighty Monuments, and the honourable Angels! O Allah^-azwj! You^-azwj Created the creatures to obey You^-azwj and Commanded them with worshipping You^-azwj, not for any need from You^-azwj to Talk to him!”

ثُمَّ أَمَرَ بِضَرْبِ الْقِدَاحِ وَ قَالَ اللَّهُمَّ إِلَيْكَ أَسْلَمْتُهُمْ وَ لَكَ أَعْطَيْتُهُمْ فَخُذْ مَنْ أَحْبَبْتَ مِنْهُمْ فَإِنِّي رَاضٍ بِمَا حَكَمْتَ وَ هَبْ لِي أَصْغَرَهُمْ سِنّاً فَإِنَّهُ أَضْعَفُهُمْ رُكْناً

Then he^-as instructed with drawing the arrows and said: ‘O Allah^-azwj! To You^-azwj I^-as submit them, and to You^-azwj I^-as give them, so Take the one from them You^-azwj like, for I^-as shall be pleased with whatever Your^-azwj Decision is, and Gift (excuse) for me^-as their youngest one in age as he is their weakest in strength!’

ثُمَّ أَنْشَأَ يَقُولُ‏

يَا رَبِّ لَا تُخْرِجْ عَلَيْهِ قِدْحِي‏

وَ اجْعَلْ لَهُ وَاقِيَةً مِنْ ذَبْحِي‏

Then he^-as prosed saying (a couplet): ‘Do not let my^-as arrow emerge upon him, and Make a sparing for him from my^-as slaughter!’

فَخَرَجَ السَّهْمُ عَلَى عَبْدِ اللَّهِ فَأَخَذَ الشَّفْرَةَ وَ أَتَى عَبْدَ اللَّهِ حَتَّى أَضْجَعَهُ فِي الْكَعْبَةِ وَ قَالَ‏

هَذَا بُنَيَّ قَدْ أُرِيدُ نَحْرَهُ‏		وَ اللَّهِ لَا يَقْدِرُ شَيْ‏ءٌ قَدْرَهُ‏
فَإِنْ يُؤَخِّرْهُ يَقْبَلْ عُذْرَهُ‏

The arrow emerged upon Abdullah^-as. He^-as took the blade and brought Abdullah^-as until he^-as laid him^-as down in the Kabah, and said (a poem): ‘This is my^-as son whom I^-as had intended to slaughter. By Allah^-azwj, there is nothing able upon His^-azwj Destiny. If He^-azwj were to Delay it (and) Accept his^-as excuse’.

وَ هَمَّ بِذَبْحِهِ فَأَمْسَكَ أَبُو طَالِبٍ يَدَهُ وَ قَالَ‏

كَلَّا وَ رَبِّ الْبَيْتِ ذِي الْأَنْصَابِ‏

مَا ذَبْحُ عَبْدِ اللَّهِ بِالتَّلْعَابِ‏

And he^-as thought of slaughtering him^-as, but Abu Talib^-as withheld his^-as hand and said (a couplet): ‘Never! By the Lord of the House with the altars. Abdullah^-as will not be slaughtered with the triviality’.

ثُمَّ قَالَ اللَّهُمَّ اجْعَلْنِي فِدْيَتَهُ وَ هَبْ لِي ذِبْحَتَهُ ثُمَّ قَالَ‏

خُذْهَا إِلَيْكَ هَدْيَةً يَا خَالِقِي‏

رُوحِي وَ أَنْتَ مَلِيكُ هَذَا الْخَافِقِ‏

Then he^-as said: ‘O Allah^-azwj! Make me^-as his ransom and gift (spare) for me^-as his slaughter’. Then said (a couplet): ‘Take it to You^-azwj as an offering O my^-as Creator of my^-as soul, and You^-azwj are Owner of this beating heart’.

وَ عَاوَنَهُ أَخْوَالُهُ مِنْ بَنِي مَخْزُومٍ وَ قَالَ بَعْضُهُمْ‏

يَا عَجَباً مِنْ فِعْلِ عَبْدِ الْمُطَّلِبِ‏

وَ ذَبْحِهِ ابْناً كَتِمْثَالِ الذَّهَبِ‏

And his^-as supporters and his^-as maternal uncles from the clan of Makhzoum, and one of them said (a couplet), ‘O how strange is a deed of Abdul Muttalib^-as, and his^-as slaughtering a sone like a statue of gold’.

فَأَشَارُوا عَلَيْهِ بِكَاهِنَةِ بَنِي سَعْدٍ فَخَرَجَ فِي ثَمَانِ مِائَةِ رَجُلٍ وَ هُوَ يَقُولُ‏

تَعَاوَرَنِي أَمْرٌ فَضِقْتُ بِهِ ذَرْعاً		وَ لَمْ أَسْتَطِعْ مِمَّا تُجَلِّلُنِي دَفْعاً
نَذَرْتُ وَ نَذْرُ الْمَرْءِ دَيْنٌ مُلَازِمٌ‏		وَ مَا لِلْفَتَى مِمَّا قَضَى رَبُّهُ مَنْعاً
وَ عَاهَدْتُهُ عَشْراً إِذَا مَا تَكَمَّلُوا		أُقَرِّبُ‏ مِنْهُمْ وَاحِداً مَا لَهُ رَجْعاً
فَأُكْمِلُهُمْ عَشْراً فَلَمَّا هَمَمْتُ أَنْ‏		أَفِيَ بِذَاكَ النَّذْرِ ثَارَ لَهُ‏ جَمْعاً
يَصُدُّونَنِي عَنْ أَمْرِ رَبِّي وَ إِنَّنِي‏		سَأُرْضِيهِ مَشْكُوراً لِيُلْبِسَنِي نَفْعاً

They directed him to consult a soothsayer of the clan of Sa’ad. He^-as went out among eight hundred men and he^-as was saying (a poem): ‘A matter has come over me, and I^-as have found myself unable to bear it, nor have I^-as been able to repel what has enveloped me.

I^-as made a vow, and a man’s vow is a binding debt, and no one can prevent what his Lord^-azwj has Decreed. I^-as covenanted with Him^-azwj that when they became ten in number, I^-as would offer one of them as a sacrifice, with no turning back.

I^-as completed their number to ten, and when I^-as resolved to fulfil that vow, the people rose up against it. They seek to turn me away from the Command of my^-as Lord^-azwj, but I^-as shall satisfy Him^-azwj with gratitude, that He^-azwj may Clothe me^-as with His^-azwj Favour.

فَلَمَّا دَخَلُوا عَلَيْهَا قَالَ‏

يَا رَبِّ إِنِّي فَاعِلٌ لِمَا تَرِدُ

إِنْ شِئْتَ أَلْهَمْتَ الصَّوَابَ وَ الرَّشَدَ

When he^-as entered to see her, he^-as said (a couplet): ‘O Lord^-azwj! I^-as shall do whatever You^-azwj Want. If You^-azwj like, Inspire the correct and the rightful guidance!’

فَقَالَتْ كَمْ دِيَةُ الرَّجُلِ عِنْدَكُمْ قَالُوا عَشَرَةٌ مِنَ الْإِبِلِ

She (the soothsayer) said, ‘What is the wergild of a man in your presence?’ They said, ‘Ten camels’.

قَالَتْ وَ اضْرِبُوا عَلَى الْغُلَامِ وَ عَلَى الْإِبِلِ الْقِدَاحَ فَإِنْ خَرَجَ الْقِدَاحُ عَلَى الْإِبِلِ فَانْحَرُوهَا وَ إِنْ خَرَجَ عَلَيْهِ فَزِيدُوا فِي الْإِبِلِ عَشَرَةً عَشَرَةً حَتَّى يَرْضَى رَبُّكُمْ

She said, ‘Strike the arrows (as a lot) upon the boy and the camels. If the arrow emerges upon the camel, sacrifice it, and if it emerges upon him^-as, increase in the (number of) camels, ten by ten until your Lord^-azwj is Pleased!’

وَ كَانُوا يَضْرِبُونَ الْقِدَاحَ عَلَى عَبْدِ اللَّهِ وَ عَلَى عَشَرَةٍ فَيَخْرُجُ السَّهْمُ عَلَى عَبْدِ اللَّهِ إِلَى أَنْ جَعَلَهَا مِائَةً وَ ضَرَبَ فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ فَكَبَّرَ عَبْدُ الْمُطَّلِبِ وَ كَبَّرَتْ قُرَيْشٌ وَ وَقَعَ عَبْدُ الْمُطَّلِبِ مَغْشِيّاً عَلَيْهِ وَ تَوَاثَبَتْ بَنُو مَخْزُومٍ فَحَمَلُوهُ عَلَى أَكْتَافِهِمْ

And they were striking the arrows upon Abdullah and upon ten (camels), and the arrow emerged upon Abdullah^-as until they made these to be a hundred and struck. The arrow emerged upon the camels. Abdul Muttalib^-as exclaimed Takbeer, and Qureysh exclaimed Takbeer, and Abdul Muttalib^-as fell down unconscious, and the clan of Makhzoum leapt and carried him^-as upon their shoulders.

فَلَمَّا أَفَاقَ مِنْ غَشْيَتِهِ قَالُوا قَدْ قَبِلَ اللَّهُ مِنْكَ فِدَاءَ وَلَدِكَ

When he^-as came around from his^-as unconsciousness, they said, ‘Allah^-azwj has Accepted from you^-as a ransom of your^-as son^-as’.

فَبَيْنَا هُمْ كَذَلِكَ فَإِذَا بِهَاتِفٍ يَهْتِفُ فِي دَاخِلِ الْبَيْتِ وَ هُوَ يَقُولُ قُبِلَ الْفِدَاءُ وَ نَفَذَ الْقَضَاءُ وَ آنَ‏ ظُهُورُ مُحَمَّدٍ الْمُصْطَفَى

While they were like that when there was a caller calling out in the interior of the House and he said: ‘The ransom is Accepted and the Decree has been implemented, and not is the time for the appearance of Muhammad^-saww the Chosen one!’

فَقَالَ عَبْدُ الْمُطَّلِبِ الْقِدَاحُ تُخْطِئُ وَ تُصِيبُ حَتَّى أَضْرِبَ ثَلَاثاً فَلَمَّا ضَرَبَهَا خَرَجَ عَلَى الْإِبِلِ

Abdul Muttalib^-as said: ‘The arrow can be erroneous and correct, until I^-as cast it three times’.

فَارْتَجَزَ يَقُولُ‏

دَعَوْتُ رَبِّي مُخْلِصاً وَ جَهْراً

يَا رَبِّ لَا تَنْحَرْ بُنَيَّ نَحْراً

When he has cast it, it emerged upon the camels. He^-as chanted saying (a couplet): ‘I^-as supplicated to my^-as Lord^-azwj sincerely and loudly: ‘O Lord^-azwj! Do not let my^-as son^-as be sacrificed!’’

فَنَحَرَهَا كُلَّهَا فَجَرَتِ السُّنَّةُ فِي الدِّيَةِ بِمِائَةٍ مِنَ الْإِبِلِ‏

He^-as sacrificed all of these (camels). Thus, the practice flowed regarding the wergild as being one hundred camels’.[59]

59^– قب، المناقب لابن شهرآشوب‏ كَانَتِ امْرَأَةٌ يُقَالُ لَهَا فَاطِمَةُ بِنْتُ مُرَّةَ قَدْ قَرَأَتِ الْكُتُبَ فَمَرَّ بِهَا عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ فَقَالَتْ أَنْتَ الَّذِي فَدَاكَ أَبُوكَ بِمِائَةٍ مِنَ الْإِبِلِ قَالَ نَعَمْ

‘Al-Manaqib’ of Bin Shehr Ashoub –

‘There was a woman called Fatima Bint Murrah who had read the (Divine) Books. Abdullah Bin Abdul Muttalib^-as passed by her. She said, ‘Are you^-as the one who your^-as father^-as ransomed for a hundred camels?’ He^-as said: ‘Yes’.

فَقَالَتْ هَلْ لَكَ أَنْ تَقَعَ عَلَيَّ مَرَّةً وَ أُعْطِيَكَ مِنَ الْإِبِلِ مِائَةً

She said, ‘Is it okay for you^-as to sleep with me once and I shall give you^-as one hundred camels?’

فَنَظَرَ إِلَيْهَا وَ أَنْشَأَ

أَمَّا الْحَرَامُ فَالْمَمَاتُ دُونَهُ‏		وَ الْحِلُّ لَا حِلٌّ فَأَسْتَبِينَهُ‏
فَكَيْفَ بِالْأَمْرِ الَّذِي تَبْغِينَهُ‏

He^-as looked at her and prosed: ‘As for the Prohibited, the death is preferrable to it, and the Permissib, there is no clear way for the Permissible, so how can it with the matter which you are seeking?’

وَ مَضَى مَعَ أَبِيهِ فَزَوَّجَهُ أَبُوهُ آمِنَةَ فَظَلَّ عِنْدَهَا يَوْماً وَ لَيْلَةً فَحَمَلَتْ بِالنَّبِيِّ ص ثُمَّ انْصَرَفَ عَبْدُ اللَّهِ فَمَرَّ بِهَا فَلَمْ يَرَ بِهَا حِرْصاً عَلَى مَا قَالَتْ أَوَّلًا فَقَالَ لَهَا عِنْدَ ذَلِكَ مُخْتَبِراً

هَلْ لَكِ فِيمَا قُلْتِ لِي فَقُلْتُ لَا

He^-as went with his^-as father^-as, and he^-as got him^-as married to Aamina^-as. He^-as shaded with her for a day and a night, and she^-as was blessed with the Prophet^-saww. Then Abdullah^-as left and passed by her, but could not see any eagerness with her upon what she had said before. He^-as said to her during that as a test: ‘Is it (still) for you what you had said to me^-as, and I^-as had said no?’

قَالَتْ‏

قَدْ كَانَ ذَاكَ‏ مَرَّةً فَالْيَوْمَ لَا

She said, ‘That had happened once, as for today, no!’

فَذَهَبَتْ كَلِمَتَاهُمَا مَثَلًا ثُمَّ قَالَتْ أَيَّ شَيْ‏ءٍ صَنَعْتَ بَعْدِي

Their talk became an example. Then she said, ‘Which thing did you^-as do after me?’

قَالَ زَوَّجَنِي أَبِي آمِنَةَ فَبِتُّ عِنْدَهَا

He^-as said: ‘The father of Aamina^-as got me^-as married, so I^-as spent the night with her’.

فَقَالَتْ‏

لِلَّهِ مَا زُهْرِيَّةُ سَلَبَتْ‏

ثَوْبَيْكَ مَا سَلَبَتْ وَ مَا تَدْرِي‏

She said, ‘By Allah^-azwj! The Zuhriya woman (Aamina^-as) took your^-as clothes what she^-as took, and you^-as don’t know’.

ثُمَّ قَالَتْ رَأَيْتُ فِي وَجْهِكَ نُورَ النُّبُوَّةِ فَأَرَدْتُ أَنْ يَكُونَ فِيَّ وَ أَبَى اللَّهُ إِلَّا أَنْ يَضَعَهُ حَيْثُ يُحِبُّ

Then she said, ‘I^-as had seen the Noor of Prophet-hood in your^-as face, so I wanted the he^-saww would be in me, and Allah^-azwj Refused except that He^-azwj would Place him^-saww where He^-azwj Likes’.

ثُمَّ قَالَتْ‏

بَنِي هَاشِمٍ قَدْ غَادَرَتْ مِنْ أَخِيكُمْ‏		أُمَيْنَةُ إِذْ لِلْبَاهِ يَعْتَلِجَانِ‏
كَمَا غَادَرَ الْمِصْبَاحُ بَعْدَ خُبُوِّهِ‏		فَتَائِلَ قَدْ شُبَّتْ‏ لَهُ بِدُخَانٍ‏
وَ مَا كُلُّ مَا يَحْوِي الْفَتَى مِنْ نَصِيبِهِ‏		بِحِرْصٍ وَ لَا مَا فَاتَهُ بِتَوَانِي‏

Then she said, ‘O clan of Hashim^-as! Aamina^-as has departed from your brother^-as when they were united, just as the lamps departes after it is extinguished, so it leaves wicks kindled with smoke, and not all what the youth obtains of his share is by eagerness nor what is lost by him is through negligence’.

وَ يُقَالُ إِنَّهُ مَرَّ بِهَا وَ بَيْنَ عَيْنَيْهِ غُرَّةٌ كَغُرَّةِ الْفَرَسِ وَ كَانَ عِنْدَ الْأَحْبَارِ جُبَّةُ صُوفٍ بَيْضَاءُ قَدْ غُمِسَتْ فِي دَمِ يَحْيَى بْنِ زَكَرِيَّا ع وَ كَانُوا قَدْ قَرَءُوا فِي كُتُبِهِمْ إِذَا رَأَيْتُمْ هَذِهِ الْجُبَّةَ تَقْطُرُ دَماً فَاعْلَمُوا أَنَّهُ قَدْ وُلِدَ أَبُو السَّفَّاكِ الْهَتَّاكِ

And it is said, ‘He^-as had passed by her and in between his^-as eyes was a brightness like brightness of the horse, and in the possession of the Rabbis there was a white woollen coat having been soaked in the blood of Yahya^-as Bin Zakariya^-as, and they had read in their books (of literature): ‘Whenever you see this coat dripping blood, then know that the father of the blood-shedder, the destroyer has been born’.

فَلَمَّا رَأَوْا ذَلِكَ مِنَ الْجُبَّةِ اغْتَمُّوا وَ اجْتَمَعَ خَلْقٌ عَلَى أَنْ يَقْتُلُوا عَبْدَ اللَّهِ فَوَجَدُوا الْفُرْصَةَ مِنْهُ لِكَوْنِ عَبْدِ الْمُطَّلِبِ فِي الصَّيْدِ فَقَصَدُوهُ

When they saw that from the coat, they were saddened, and the people united upon killing Abdullah^-as. They found the opportunity from him^-as because Abdul Muttalib^-as had gone hunting. They aimed for him^-as.

فَأَدْرَكَ وَهْبُ بْنُ عَبْدِ مَنَافٍ الزُّهْرِيُّ فَجَازَ مِنْهُ فَنَظَرَ إِلَى رِجَالٍ نَزَلُوا مِنَ السَّمَاءِ وَ كَشَفُوهُمْ عَنْهُ فَزَوَّجَ ابْنَتَهُ مِنْ عَبْدِ اللَّهِ

Wah Bin Abd Manaf Al-Zuhry intercepted, so it passed from him^-as. He had looked at the men descending from the sky, and they had been uncovered from him. So, he got his daughter (Aamina^-as) married to Abdullah^-as.

قَالَ فَمِتْنَ مِنْ نِسَاءِ قُرَيْشٍ مِائَتَا امْرَأَةٍ غَيْرَةً وَ يُقَالُ إِنَّ عَبْدَ اللَّهِ كَانَ فِي جَبِينِهِ نُورٌ يَتَلَأْلَأُ فَلَمَّا قَرُبَ مِنْ حَمْلِ مُحَمَّدٍ ص لَمْ يُطِقْ أَحَدٌ رُؤْيَتَهُ وَ مَا مَرَّ بِحَجَرٍ وَ لَا شَجَرٍ إِلَّا سَجَدَ لَهُ وَ سَلَّمَ عَلَيْهِ

He (the narrator) said, ‘Two hundred women of Qureysh died of jealousy’, and it is said that Abdullah^-as had shining Noor in his^-as forehead. When the time drew near for the coming to the world of Muhammad^-saww, no one could endure looking at him^-as, and he^-as would neither pass by a stone or a tree except it would prostrate to him^-as and greet unto him^-as.

فَنَقَلَ اللَّهُ مِنْهُ نُورَهُ يَوْمَ عَرَفَةَ وَقْتَ الْعَصْرِ وَ كَانَ يَوْمُ الْجُمُعَةِ إِلَى آمِنَةَ

Allah^-as Transferred his^-saww Noor from him^-as to Aamina^-as on the day of Arafa at the time of Afternoon, and it was the day of Friday’.[60]

60^– قب، المناقب لابن شهرآشوب‏ تُوُفِّيَ أَبُوهُ ص وَ هُوَ ابْنُ شَهْرَيْنِ الْوَاقِدِيُ‏ وَ هُوَ ابْنُ سَبْعَةِ أَشْهُرٍ الطَّبَرِيُّ تُوُفِّيَ أَبُوهُ بِالْمَدِينَةِ وَ دُفِنَ فِي دَارِ النَّابِغَةِ ابْنُ إِسْحَاقَ تُوُفِّيَ أَبُوهُ وَ أُمُّهُ حَامِلٌ بِهِ وَ مَاتَتْ أُمُّهُ وَ هُوَ ابْنُ أَرْبَعِ سِنِينَ

‘Al-Manaqib’ of Bin Shehr Ashoub – ‘His^-saww father^-as passed away while he^-saww was two months old’. Al-Waqidy – ‘While he^-saww was seven months old’. Al-Tabari – ‘His^-saww father^-as expired at Al-Medina and was buried in the house of Al-Nabigha’. Bin Is’haq – ‘His^-saww father^-saww passed away while his^-saww mother^-as was expecting him^-as, and his^-as mother^-as passed away while he^-as was four years old.

الْكَلْبِيُّ وَ هُوَ ابْنُ ثَمَانِيَةٍ وَ عِشْرِينَ شَهْراً مُحَمَّدُ بْنُ إِسْحَاقَ تُوُفِّيَتْ أُمُّهُ بِالْأَبْوَاءِ مُنْصَرِفَةً إِلَى مَكَّةَ وَ هُوَ ابْنُ سِتٍّ وَ رَبَّاهُ‏ عَبْدُ الْمُطَّلِبِ وَ تُوُفِّيَ عَنْهُ وَ هُوَ ابْنُ ثَمَانِيَةِ سِنِينَ وَ شَهْرَيْنِ وَ عَشَرَةِ أَيَّامٍ فَأَوْصَى بِهِ إِلَى أَبِي طَالِبٍ فَرَبَّاهُ‏

Al-Kalbi – ‘While he^-saww was twenty-eight months old’. Muhammad Bin Is’haq – ‘His^-saww mother^-as passed away at Al-Abwa, leaving to go to Makkah while he^-saww was six (years old), and Abdul Muttalilb^-as nourished him^-as and expired while he^-saww was eight years and two months and ten days old. He^-as bequeathed with him^-saww to Abu Talib^-as, and he^-as nourished him^-saww’.[61]

61^– د، العدد القوية قِيلَ إِنَّهُ لَمَّا شَبَّ رَسُولُ اللَّهِ ص وَ تَرَعْرَعَ وَ سَعَى رَدَّتْهُ حَلِيمَةُ إِلَى أُمِّهِ فَافْتَصَلَتْهُ‏ وَ قَدِمَتْ بِهِ عَلَى أَخْوَالِهِ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ بِالْمَدِينَةِ ثُمَّ رَجَعَتْ بِهِ حَتَّى إِذَا كَانَ بِالْأَبْوَاءِ هَلَكَتْ بِهَا فَيَتِمَ‏ رَسُولُ اللَّهِ ص وَ كَانَ عُمُرُهُ يَوْمَئِذٍ سِتَّ سِنِينَ

‘Al-Adad Al-Qawiya’ – It is said that when Rasool-Allah^-saww was strong and began to walk, Haleema returned him^-as to his^-saww mother^-as to wean him^-saww, and she^-as proceeded with him^-saww to his^-saww maternal uncles from the clan of Aday Bin Al-Najjar at Al-Medina. Then she^-as returned with him^-saww until when he^-saww was at Al-Abwa, Rasool-Allah^-saww was orphaned, and on that day his^-saww age was six years.

فَرَجَعَتْ بِهِ أُمُّ أَيْمَنَ إِلَى مَكَّةَ وَ كَانَتْ تَحْضُنُهُ‏ وَ وَرِثَ رَسُولُ اللَّهِ ص مِنْ أُمِّهِ أُمَّ أَيْمَنَ وَ خَمْسَةَ أَجْمَالٍ أَوْدَاكٍ وَ قَطِيعَةَ غَنَمٍ فَلَمَّا تَزَوَّجَ بِخَدِيجَةَ أَعْتَقَ أُمَّ أَيْمَنَ

Umm Ayman^-as returned with him^-saww to Makkah and used to protect him^-saww, and Rasool-Allah^-saww inherited from his^-saww (step) mother Umm Ayman^-as five strong camels and a flock of sheep. When he^-saww got married to (Syeda) Khadeeja, he^-saww liberated Umm Ayman^-as’.

وَ رُوِيَ‏ أَنَّ آمِنَةَ لَمَّا قَدِمَتْ بِرَسُولِ اللَّهِ ص الْمَدِينَةَ نَزَلَتْ بِهِ فِي دَارِ النَّابِغَةِ رَجُلٍ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ فَأَقَامَتْ بِهَا شَهْراً

And it is reported that when Aamina^-as arrived at Al-Medina with Rasool-Allah^-saww, she^-as descended there in the house of Al-Nabigha, a man from the clan of Aday Bin Al-Najjar. She^-as stayed at it for months.

فَكَانَ رَسُولُ اللَّهِ ص يَذْكُرُ أُمُوراً كَانَتْ فِي مُقَامِهِ ذَلِكَ فَقَالَ ص نَظَرْتُ إِلَى رَجُلٍ مِنَ الْيَهُودِ يَخْتَلِفُ وَ يَنْظُرُ إِلَيَّ ثُمَّ يَنْصَرِفُ عَنِّي فَلَقِيَنِي يَوْماً خَالِياً فَقَالَ لِي يَا غُلَامُ مَا اسْمُكَ قُلْتُ أَحْمَدُ

Rasool-Allah^-saww used to mention events which occurred during that stay of his^-saww. He^-saww said: ‘I^-saww looked at a man from the Jews interchanging and looking at me^-saww. Then he left from me^-as. One day he met me^-as alone. He said to me^-saww, ‘O boy! What is your^-saww name?’ I^-saww said: ‘Ahmad!’

فَنَظَرَ إِلَى ظَهْرِي فَأَسْمَعُهُ يَقُولُ هَذَا نَبِيُّ هَذِهِ الْأُمَّةِ ثُمَّ رَاحَ إِلَى أَخْوَالِي فَخَبَّرَهُمُ الْخَبَرَ فَأَخْبَرُوا أُمِّي فَخَافَتْ عَلَيَّ وَ خَرَجْنَا مِنَ الْمَدِينَةِ

He looked at my^-saww back (shoulder) and I^-saww heard him saying, ‘This is a Prophet^-saww of this community!’ Then he went to my^-saww maternal uncles and informed them of the news. They informed my^-saww mother. She^-as feared upon me^-as and we went out from Al-Medina’.

وَ حَدَّثَتْ أُمُّ أَيْمَنَ قَالَتْ‏ أَتَانِي رَجُلَانِ مِنَ الْيَهُودِ يَوْماً نِصْفَ النَّهَارِ بِالْمَدِينَةِ فَقَالا أَخْرِجِي لَنَا أَحْمَدَ فَأَخْرَجْتُهُ فَنَظَرَا إِلَيْهِ وَ قَلَّبَاهُ مَلِيّاً وَ نَظَرَا إِلَى سُرَّتِهِ ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ هَذَا نَبِيُّ هَذِهِ الْأُمَّةِ وَ هَذِهِ دَارُ هِجْرَتِهِ وَ سَيَكُونُ بِهَذِهِ الْبَلْدَةِ مِنَ الْقَتْلِ وَ السَّبْيِ أَمْرٌ عَظِيمٌ‏

And Umm Ayman^-as narrated. She^-as said, ‘One day two men from the Jews came to me^-as at midday in Al-Medina. They said, ‘Bring Ahmad^-saww out to us!’ She^-as brought him^-saww out. They looked at him^-as and turned him^-saww over a little and looked at his^-saww navel. Then one of them said to his companion, ‘This is a Prophet^-saww of this community, and this is a house of his^-saww emigration, and in this city, there will be a mighty matter of the killing and captivity’.[62]

62^– د، العدد القوية عَبْدُ اللَّهِ أَنْفَذَهُ أَبُوهُ يَمْتَارُ لَهُ تَمْراً مِنْ يَثْرِبَ فَتُوُفِّيَ بِهَا

‘Adad Al-Qawiya’ – ‘Abdullah^-as had been sent by his^-as father^-as to fetch some days from Yasrib, and he^-as expired at it’.[63]

63 عد، العقائد قال الشيخ أبو جعفر رضي الله عنه اعتقادنا في آباء النبي ص أنهم مسلمون من آدم إلى أبيه عبد الله و أن أبا طالب كان مسلما و آمنة بنت وهب بن عبد مناف أم رسول الله ص كانت مسلمة.

‘Adaad Al-Qawiya’ – The sheykh Abu Ja’far said, ‘Our belief regarding forefathers of the Prophet is they were Muslims, from Adam^-as up to his^-saww father Abdullah^-as, and Abu Talib^-as was a Muslim, and Amina Bint Wahab Bin Abd Manaf^-as was Muslim.

وَ قَالَ النَّبِيُّ ص‏ خَرَجْتُ مِنْ نِكَاحٍ وَ لَمْ أَخْرُجْ مِنْ سِفَاحٍ مِنْ لَدُنْ آدَمَ وَ قَدْ رُوِيَ أَنَّ عَبْدَ الْمُطَّلِبِ كَانَ حُجَّةً وَ أَبُو طَالِبٍ‏ كَانَ وَصِيَّهُ ع‏

And the Prophet^-saww had emerged from marriage and did not emerge from without it since Adam^-as, and it is reported that Abd Al-Muttalib^-as was a Divine Authority, and Abu Talib^-as was his^-as successor^-as’.

وَ رَوَوْا عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَمْ يَزَلْ يَنْقُلُنِيَ اللَّهُ مِنْ أَصْلَابِ الطَّاهِرِينَ إِلَى أَرْحَامِ الْمُطَهَّرَاتِ حَتَّى أَخْرَجَنِي فِي عَالَمِكُمْ هَذَا لَمْ يُدَنِّسْنِي بِدَنَسِ الْجَاهِلِيَّةِ

And it is reported from the Prophet^-saww, he^-saww said: ‘Allah^-azwj did not Cease Transferring me^-saww from the pure lineages to pure wombs until He^-azwj Brought me^-saww out in this world of yours, the dirt of the Pre-Islamic ignorance had not touched me^-saww’.[64]

64^– ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: أَنْشَدَنِيَ الرِّضَا ع لِعَبْدِ الْمُطَّلِبِ شِعْرَ

يَعِيبُ النَّاسُ كُلُّهُمْ زَمَاناً		وَ مَا لِزَمَانِنَا عَيْبٌ سِوَانَا
نَعِيبُ زَمَانَنَا وَ الْعَيْبُ فِينَا		وَ لَوْ نَطَقَ الزَّمَانُ بِنَا هَجَانَا
وَ إِنَّ الذِّئْبَ يَتْرُكُ لَحْمَ ذِئْبٍ‏		وَ يَأْكُلُ بَعْضُنَا بَعْضاً عِيَاناً

‘Uyoun Akhbar Al-Reza^-asws’^– Bin Al Mutawakkal, from Ali, from his father, from Al Rayan Bin Al Salt who said,

‘Al-Reza^-asws adjured me to an Abdul Muttalib^-asws poem, ‘The people, all of them have faulted the times, and no fault necessitates us besides us faulting our times while the fault is in us, and if the times were to speak with our manifesto and the wolf neglects the meat of a wolf, and part of us devours a part, visually’’.[65]

65^– ل، الخصال الْفَامِيُّ وَ ابْنُ مَسْرُورٍ مَعاً عَنِ ابْنِ بُطَّةَ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَوَّلُ مَنْ سُوهِمَ عَلَيْهِ مَرْيَمُ بِنْتُ عِمْرَانَ وَ هُوَ قَوْلُ اللَّهِ‏ وَ ما كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ‏ وَ السِّهَامُ سِتَّةٌ

‘Al Khisaal’^– Al Famy and Bin Masrour both together, from Bin Batah, from Al-Safar, from Bin Marouf, from Hamad, from Hareyz, from the one who informed him,

‘From Abu Ja’far^-asws having said: ‘The first one to be drawn lots upon was Maryam^-as Bint Imran^-as, and it is the Word of Allah^-azwj: and you were not with them when they cast their pens (to decide) which of them would have the responsibility of Maryam, [3:44], and the lots (arrows) were six.

ثُمَّ اسْتَهَمُوا فِي يُونُسَ ع لَمَّا رَكِبَ مَعَ الْقَوْمِ فَوَقَفَتِ السَّفِينَةُ فِي اللُّجَّةِ فَاسْتَهَمُوا فَوَقَعَ السَّهْمُ عَلَى يُونُسَ ع ثَلَاثَ مَرَّاتٍ قَالَ فَمَضَى يُونُسُ ع إِلَى صَدْرِ السَّفِينَةِ فَإِذَا الْحُوتُ فَاتِحٌ فَاهُ فَرَمَى بِنَفْسِهِ

Then they drew lots regarding Yunus^-as when he^-as sailed with the group, and the ship paused in the deep sea. They drew lots and the arrow occurred upon Yunus^-as three times’’. He^-asws said: ‘Yunus^-as went to the front of the ship and there was a whale having opened its mouth. Yunus^-as threw himself^-as (overboard).

ثُمَّ كَانَ عَبْدُ الْمُطَّلِبِ وُلِدَ لَهُ تِسْعَةٌ فَنَذَرَ فِي الْعَاشِرِ إِنْ يَرْزُقْهُ اللَّهُ غُلَاماً أَنْ يَذْبَحَهُ

Then it was Abdul Muttalib^-asws. Nine had been born for him^-asws, and he^-asws vowed a bow regarding the tent if Allah^-azwj were to Grace him^-as a boy, he^-as would sacrifice him’.

قَالَ فَلَمَّا وُلِدَ عَبْدُ اللَّهِ لَمْ يَكُنْ يَقْدِرُ أَنْ يَذْبَحَهُ وَ رَسُولُ اللَّهِ ص فِي صُلْبِهِ فَجَاءَ بِعَشْرٍ مِنَ الْإِبِلِ وَ سَاهَمَ عَلَيْهَا وَ عَلَى عَبْدِ اللَّهِ فَخَرَجَتِ السِّهَامُ عَلَى عَبْدِ اللَّهِ فَزَادَ عَشْراً فَلَمْ يَزَلْ السِّهَامُ تَخْرُجُ عَلَى عَبْدِ اللَّهِ وَ يَزِيدُ عَشْراً

He^-asws said: ‘When Abdullah^-asws was born, he^-as was not able upon sacrificing him^-asws and Rasool-Allah^-saww was in his^-asws Sulb. He^-asws came with ten from the camels and drew lots upon these and upon Abdullah^-asws. The arrow (lot) came upon Abdullah^-asws. He^-asws increased ten (more). The arrow did not cease coming out upon Abdullah^-asws and he^-asws kept increasing ten.

فَلَمَّا بَلَغَتْ مِائَةً خَرَجَتِ السِّهَامُ عَلَى الْإِبِلِ فَقَالَ عَبْدُ الْمُطَّلِبِ مَا أَنْصَفْتُ رَبِّي فَأَعَادَ السِّهَامَ ثَلَاثاً فَخَرَجَتْ عَلَى الْإِبِلِ فَقَالَ الْآنَ عَلِمْتُ أَنَّ رَبِّي قَدْ رَضِيَ فَنَحَرَهَا

When it reached one hundred, the arrow (lot) came upon the camels. Abdul Muttalib^-asws said: ‘I^-asws have not been fair to my^-asws Lord^-azwj’. He^-saww repeated the lot three times and it came upon the camels. He^-asws said: ‘Now I^-asws know that my^-asws Lord^-azwj is Pleased’, so he^-asws sacrificed them’’.[66]

66^– ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَبِي مُحَمَّدٍ الْفَضْلِ الْيَمَانِيِّ عَنِ الْحَسَنِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: هَبَطَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ شَفَّعَكَ‏ فِي خَمْسَةٍ فِي بَطْنٍ حَمَلَكَ وَ هِيَ آمِنَةُ بِنْتُ وَهْبِ بْنِ عَبْدِ مَنَافٍ وَ فِي صُلْبٍ أَنْزَلَكَ وَ هُوَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ وَ فِي حَجْرٍ كَفَلَكَ وَ هُوَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ وَ فِي بَيْتٍ آوَاكَ وَ هُوَ عَبْدُ مَنَافِ بْنُ عَبْدِ الْمُطَّلِبِ أَبُو طَالِبٍ وَ فِي أَخٍ كَانَ لَكَ فِي الْجَاهِلِيَّةِ ‏

‘Al Khisaal’^– My father, from Sa’ad, from Abu Muhammad Al Fazal Al Yemeni, from Al-Hassan Bin Jamhour, form his father, form Ali Bin Hadeed, from Abdul Rahman Bin Al Hajaj, from Haroun Bin Kharjah,

‘From Abu Abdullah^-asws having said: ‘Jibraeel^-as descended unto Rasool-Allah^-saww and said: ‘O Muhammad^-saww! Allah^-azwj Mighty and Majestic has (Accepted) your^-saww intercession regarding five – Regarding the belly which was Blessed with you^-saww, and she is Aamina^-asws Bint Wahab Bin Abd Manaf^-as, and regarding a Sulb I^-saww Descended you^-saww in, and he is Abdullah^-asws Bin Abdul Muttalib^-asws, and regarding a lap which took your^-saww responsibility, and he is Abdul Muttalib^-asws Bin Hashim^-asws, and regarding a household which sheltered you^-saww and he is Abu Talib^-asws Bin Abdul Muttalib^-asws (Bin) Abd Manaf^-as, and regarding a brother of yours^-saww during the Pre-Islamic period’.

قِيلَ يَا رَسُولَ اللَّهِ مَنْ هَذَا الْأَخُ فَقَالَ رَسُولُ اللَّهِ كَانَ آنِسِي وَ كُنْتُ آنِسَهُ وَ كَانَ سَخِيّاً يُطْعِمُ الطَّعَامَ

It was said, ‘O Rasool-Allah^-saww! Who is this brother?’ Rasool-Allah^-saww said: ‘He was my^-saww comfort and I^-saww was his comfort, and he was generous, feeding the food’’.[67]

67^– ل، الخصال مُحَمَّدُ بْنُ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي حَامِدٍ عَنْ أَبِي يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ صَالِحٍ التَّمِيمِيِّ عَنْ أَبِيهِ عَنْ أَنَسِ بْنِ مُحَمَّدٍ أَبِي مَالِكٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص‏ أَنَّهُ قَالَ فِي وَصِيَّتِهِ لَهُ يَا عَلِيُّ إِنَّ عَبْدَ الْمُطَّلِبِ سَنَّ فِي الْجَاهِلِيَّةِ خَمْسَ سُنَنٍ أَجْرَاهَا اللَّهُ لَهُ فِي الْإِسْلَامِ

‘Al Khisaal’^– Muhammad Bin Ali Bin Al Shah, from Abu Hamad, from Abu Yazeed, from muhammad Bin Ahmad Bin Salih Al Tameemi, from his father, from Anas Bin Muhammad Abu Malik, from his father,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Ali^-asws Bin Abu Talib^-asws, from the Prophet^-saww having said in a bequest of his^-saww: ‘O Ali^-asws! Abdul Muttalib^-asws enacted five Sunnahs during the Pre-Islamic period, Allah^-azwj Flowed it for him in Al-Islam –

حَرَّمَ نِسَاءَ الْآبَاءِ عَلَى الْأَبْنَاءِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ وَ وَجَدَ كَنْزاً فَأَخْرَجَ مِنْهُ الْخُمُسَ وَ تَصَدَّقَ بِهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ‏ الْآيَةَ

He^-as prohibited the wives of the fathers unto the sons, so Allah^-azwj Mighty and Majestic Revealed: And you cannot marry from the women whom your fathers married [4:22]; and he^-as found a treasure, so he^-as took out the fifth (Khums) and gave in charity with it, so Allah^-azwj Mighty and Majestic Revealed: And know that whatever booty you gain from anything, so a fifth of it is for Allah, [8:41] – the Verse.

وَ لَمَّا حَفَرَ زَمْزَمَ سَمَّاهَا سِقَايَةَ الْحَاجِّ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ الْآيَةَ وَ سَنَّ فِي الْقَتْلِ مِائَةً مِنَ الْإِبِلِ فَأَجْرَى اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ فِي الْإِسْلَامِ ‏

 When he^-as dug out Zamzam (spring), he^-as was named as ‘Quencher of the Pilgrims’, so Allah^-azwj Mighty and Majestic 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]; and he^-as made it a Sunnah in killing one hundred from the camels, so Allah^-azwj Mighty and Majestic Flowed that in Al-Islam.

وَ لَمْ يَكُنْ لِلطَّوَافِ عَدَدٌ عِنْدَ قُرَيْشٍ فَسَنَّ فِيهِمْ عَبْدُ الْمُطَّلِبِ سَبْعَةَ أَشْوَاطٍ فَأَجْرَى اللَّهُ ذَلِكَ فِي الْإِسْلَامِ يَا عَلِيُّ إِنَّ عَبْدَ الْمُطَّلِبِ كَانَ لَا يَسْتَقْسِمُ بِالْأَزْلَامِ وَ لَا يَعْبُدُ الْأَصْنَامَ وَ لَا يَأْكُلُ مَا ذُبِحَ عَلَى النُّصُبِ وَ يَقُولُ أَنَا عَلَى دِينِ أَبِي إِبْرَاهِيمَ ع

And there did not happen to be a number for the Tawaaf in the presence of Quraysh, so Abdul Muttalib^-asws made it a Sunnah among them of seven circuits, and Allah^-azwj Flowed that in Al-Islam. O Ali^-asws! Abdul Muttalib^-asws was neither apportioning by the divining arrows, nor worshiping the idols, nor eating what had been slaughtered upon the altars, and he^-as was saying: ‘I^-asws am upon the Religion of my^-asws father^-as Ibrahim^-as’’.[68]

68^– ل، الخصال الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ الْأَحْمَرِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يُحَدِّثُ عَنْ أَبِيهِ ع قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ يَقُولُ‏ سُئِلَ رَسُولُ اللَّهِ ص عَنْ وُلْدِ عَبْدِ الْمُطَّلِبِ فَقَالَ عَشَرَةٌ وَ الْعَبَّاسُ

‘Al Khisaal’^– Al Hamdany, from Ali, from his father, from Bin Abu Umeyr, from Aban Al Ahmar who said,

‘I heard Ja’far^-asws Bin Muhammad^-asws narrating from his^-asws father^-asws having said: ‘I^-asws heard Jabir Bin Abdullah Al-Ansary saying, ‘Rasool-Allah^-saww was asked about the sons of Abdul Muttalib^-asws. He^-saww said: ‘Ten and Al-Abbas’’.[69]

69^– ن، عيون أخبار الرضا عليه السلام الْقَطَّانُ عَنِ الْأَسَدِيِ‏ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ مَعْنَى قَوْلِ النَّبِيِّ ص أَنَا ابْنُ الذَّبِيحَيْنِ

‘Uyoun Akhbar Al-Reza^-asws’^– Al Qatan, from Al Asady, from Ali Bin Al-Hassan Bin Fazal, from his father who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about the meaning of the words of the Prophet^-saww: ‘I^-saww am a son^-saww of the two sacrifices’.

قَالَ يَعْنِي إِسْمَاعِيلَ بْنَ إِبْرَاهِيمَ الْخَلِيلِ ع وَ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمُطَّلِبِ أَمَّا إِسْمَاعِيلُ فَهُوَ الْغُلَامُ الْحَلِيمُ الَّذِي بَشَّرَ اللَّهُ تَعَالَى بِهِ إِبْرَاهِيمَ ع‏ فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ‏ وَ هُوَ لَمَّا عَمِلَ مِثْلَ عَمَلِهِ‏ قالَ يا بُنَيَّ إِنِّي أَرى‏ فِي الْمَنامِ أَنِّي أَذْبَحُكَ فَانْظُرْ ما ذا تَرى‏ قالَ يا أَبَتِ افْعَلْ ما تُؤْمَرُ وَ لَمْ يَقُلْ لَهُ يَا أَبَتِ افْعَلْ مَا رَأَيْتَ‏ سَتَجِدُنِي إِنْ شاءَ اللَّهُ مِنَ الصَّابِرِينَ‏

He^-asws said: ‘He^-saww meant Ismail^-as Bin Ibrahim^-as, the Friend (of the Beneficent), and Abdullah^-asws Bin Abdul Muttalib^-asws. As for Ismail^-as, he^-as is the forbearing boy whom Allah^-azwj the Exalted Gave glad tidings with to Ibrahim^-as. So when he reached the walking age with him [37:102], and it is when he^-as did the deed similar to his^-as deed, he said: ‘O my son! I saw in the dream that I should slay you, therefore consider, what is your view?’ He said: O father! Do what you are Commanded to’, and did not say to him^-as: ‘O father^-as! Do what you^-as see fit’. you will find me to be from the patients ones, [37:102].

فَلَمَّا عَزَمَ عَلَى ذَبْحِهِ فَدَاهُ اللَّهُ تَعَالَى‏ بِذِبْحٍ عَظِيمٍ‏ بِكَبْشٍ أَمْلَحَ يَأْكُلُ فِي سَوَادٍ وَ يَشْرَبُ فِي سَوَادٍ وَ يَنْظُرُ فِي سَوَادٍ وَ يَمْشِي فِي سَوَادٍ وَ يَبُولُ‏ وَ يَبْعَرُ فِي سَوَادٍ وَ كَانَ يَرْتَعُ قَبْلَ ذَلِكَ فِي رِيَاضِ الْجَنَّةِ أَرْبَعِينَ عَاماً وَ مَا خَرَجَ مِنْ رَحِمِ أُنْثَى

When he^-as determined upon sacrificing him^-as, he^-as supplicated to Allah^-azwj the Exalted with a great sacrifice by a white ram with a black head, eating in the darkness and drinking in the darkness, and looking in the darkness, and walking in the darkness, and urinating in the darkness, and crossing over in the darkness, and it used to enjoy in the Gardens of the Paradise for forty years, and it did not come out from a female womb.

وَ إِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ‏ كُنْ فَكَانَ لِيَفْدِيَ بِهِ إِسْمَاعِيلَ فَكُلُّ مَا يُذْبَحُ بِمِنًى فَهُوَ فِدْيَةٌ لِإِسْمَاعِيلَ إِلَى يَوْمِ الْقِيَامَةِ فَهَذَا أَحَدُ الذَّبِيحَيْنِ

And rather, Allah^-azwj Mighty and Majestic had Said: “Be!” And it had come into being, in order to ransom Ismail^-as with it. Thus, all that is sacrificed at Mina up to the Day of Qiyamah, it is a ransom for Ismail^-as. This is one of the two sacrifices.

وَ أَمَّا الْآخَرُ فَإِنَّ عَبْدَ الْمُطَّلِبِ كَانَ تَعَلَّقَ بِحَلْقَةِ بَابِ الْكَعْبَةِ وَ دَعَا اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَهُ عَشَرَةَ بَنِينَ وَ نَذَرَ لِلَّهِ عَزَّ وَ جَلَّ أَنْ يَذْبَحَ وَاحِداً مِنْهُمْ مَتَى أَجَابَ اللَّهُ دَعْوَتَهُ فَلَمَّا بَلَغُوا عَشَرَةً قَالَ قَدْ وَفَى اللَّهُ تَعَالَى لِي فَلَأَفِيَنَ‏ لِلَّهِ عَزَّ وَ جَلَّ

And as for the other, Abdul Muttalib^-asws had adhered with a ring of the Door of the Kabah and supplicated to Allah^-azwj Mighty and Majestic to Grace him ten sons, and he^-asws vowed to Allah^-azwj Mighty and Majestic that he^-asws would sacrifice one of them when Allah^-azwj Answers his^-asws supplication. When they reached ten, he^-asws said: ‘Allah^-azwj the Exalted has Fulfilled for me^-asws, and I^-asws will fulfil to Allah^-azwj Mighty and Majestic.

فَأَدْخَلَ وُلْدَهُ الْكَعْبَةَ وَ أَسْهَمَ بَيْنَهُمْ فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ أَبِي رَسُولِ اللَّهِ ص وَ كَانَ أَحَبَّ وُلْدِهِ إِلَيْهِ ثُمَّ أَجَالَهَا ثَانِيَةً فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ ثُمَّ أَجَالَهَا ثَالِثَةً فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ فَأَخَذَهُ وَ حَبَسَهُ وَ عَزَمَ عَلَى ذَبْحِهِ

He^-as entered his^-as sons into the Kabah and drew lots between them. The lot of Abdullah^-asws came out, but he^-as refused, and he^-as was the most beloved of his^-as sons to him^-as. He^-as made it for a second time, and the lot of Abdullah^-asws came out. Then he^-as did it for a third time, and the lot of Abdullah^-asws came out. He^-as withheld him^-as and determined upon sacrificing him^-as.

فَاجْتَمَعَتْ قُرَيْشٌ وَ مَنَعَتْهُ مِنْ ذَلِكَ وَ اجْتَمَعَ نِسَاءُ عَبْدِ الْمُطَّلِبِ يَبْكِينَ وَ يَصِحْنَ فَقَالَتْ لَهُ ابْنَتُهُ عَاتِكَةُ يَا أَبَتَاهْ أَعْذِرْ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فِي قَتْلِ ابْنِكَ قَالَ وَ كَيْفَ أُعْذِرُ يَا بُنَيَّةِ فَإِنَّكِ مُبَارَكَةٌ قَالَتْ اعْمِدْ عَلَى تِلْكَ السَّوَائِمِ‏ الَّتِي لَكَ فِي الْحَرَمِ فَاضْرِبْ بِالْقِدَاحِ عَلَى ابْنِكَ وَ عَلَى الْإِبِلِ وَ أَعْطِ رَبَّكَ حَتَّى يَرْضَى

Quraysh gathered and forbid him^-as from that, and the womenfolk of Abdul Muttalib^-asws gathered crying and wailing. His^-asws daughter Atika said to him^-asws, ‘O father^-asws! Offer an excuse in what is between you^-asws and Allah^-azwj Mighty and Majestic regarding the killing of your^-asws son^-asws’. He^-asws said: ‘And how can I^-asws offer an excuse, O daughter, you are Blessed?’ She said, ‘Deliberate upon that to the beasts of burden who are for you in the Sanctuary (Hurrum), and strike with the cups upon your^-asws son^-asws, and upon the camels, and give your^-asws Lord^-azwj until He^-azwj is Pleased’.

فَبَعَثَ عَبْدُ الْمُطَّلِبِ إِلَى إِبِلِهِ فَأَحْضَرَهَا وَ عَزَلَ مِنْهَا عَشْراً وَ ضَرَبَ بِالسِّهَامِ فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ فَمَا زَالَ يَزِيدُ عَشْراً عَشْراً حَتَّى بَلَغَتْ مِائَةً فَضَرَبَ فَخَرَجَ السَّهْمُ عَلَى الْإِبِلِ فَكَبَّرَتْ قُرَيْشٌ تَكْبِيرَةً ارْتَجَّتْ لَهَا جِبَالُ تِهَامَةَ فَقَالَ عَبْدُ الْمُطَّلِبِ لَا حَتَّى أَضْرِبَ بِالْقِدَاحِ ثَلَاثَ مَرَّاتٍ فَضَرَبَ ثَلَاثاً كُلَّ ذَلِكَ يَخْرُجُ السَّهْمُ عَلَى الْإِبِلِ

So, Abdul Muttalib^-asws sent for his^-asws camels and presented them, and isolated ten from these, and struck with the lots, and the lot of Abdullah^-asws came out. He^-asws did not cease to increase ten by ten until it reached a hundred. Then he^-asws struck and the lot came out upon the camels. Quraysh exclaimed Takbeer, the mountains of Tahama reverberated to it. Abdul Muttalib^-asws said: ‘No, until I^-asws strike with the cups thrice’. He^-asws struck three times, all of that ‘the lot’ came out upon the camels.

فَلَمَّا كَانَ فِي الثَّالِثَةِ اجْتَذَبَهُ الزُّبَيْرُ وَ أَبُو طَالِبٍ وَ أَخَوَاتُهُمَا مِنْ تَحْتِ رِجْلَيْهِ فَحَمَلُوهُ وَ قَدِ انْسَلَخَتْ جَلْدَةُ خَدِّهِ الَّذِي كَانَ عَلَى الْأَرْضِ وَ أَقْبَلُوا يَرْفَعُونَهُ وَ يُقَبِّلُونَهُ وَ يَمْسَحُونَ عَنْهُ التُّرَابَ وَ أَمَرَ عَبْدُ الْمُطَّلِبِ أَنْ تُنْحَرَ الْإِبِلُ بِالْحَزْوَرَةِ وَ لَا يُمْنَعَ أَحَدٌ مِنْهَا وَ كَانَتْ مِائَةً

When it was during the third, Al-Zubeyr and Abu Talib^-asws and their brethren pulled him^-as from under his^-as feet and they carried him^-as, and the skin of his^-as cheek had been scraped, that which was upon the ground, and they came and raised him^-as, and kissed him^-as, and wiped off the dust from it; and Abdul Muttalib^-asws instructed that the camels be sacrificed at the block, and no one forbade him^-as from it, and these were one hundred.

فَكَانَتْ لِعَبْدِ الْمُطَّلِبِ خَمْسٌ مِنَ السُّنَنِ أَجْرَاهَا اللَّهُ عَزَّ وَ جَلَّ فِي الْإِسْلَامِ حَرَّمَ نِسَاءَ الْآبَاءِ عَلَى الْأَبْنَاءِ وَ سَنَّ الدِّيَةَ فِي الْقَتْلِ مِائَةً مِنَ الْإِبِلِ وَ كَانَ يَطُوفُ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ وَ وَجَدَ كَنْزاً فَأَخْرَجَ مِنْهُ الْخُمُسَ وَ سَمَّى زَمْزَمَ حِينَ حَفَرَهَا سِقَايَةَ الْحَاجِّ

There were five enacted Sunnahs of Abdul Muttalib^-asws which Allah^-azwj Mighty and Majestic Flowed in Al-Islam – He^-as forbade the wives of the fathers unto the sons, and he^-as made the wergild regarding the murder as being one hundred from the camels, and he^-as used to perform Tawaaf of the House (Kabah) seven circuits, and he^-as found a treasure, so he^-as extracted a fifth (Khums) from it (for charity), and he^-as was named as ‘Quencher of the (Pilgrims) when he^-as dug up Zamzam.

وَ لَوْ لَا أَنَّ عَبْدَ الْمُطَّلِبِ كَانَ حُجَّةً وَ أَنَّ عَزْمَهُ عَلَى ذَبْحِ ابْنِهِ عَبْدِ اللَّهِ شَبِيهٌ بِعَزْمِ إِبْرَاهِيمَ ع عَلَى ذَبْحِ ابْنِهِ إِسْمَاعِيلَ لَمَا افْتَخَرَ النَّبِيُّ ص بِالانْتِسَابِ إِلَيْهِمَا لِأَجْلِ‏ أَنَّهُمَا الذَّبِيحَانِ فِي قَوْلِهِ ص أَنَا ابْنُ الذَّبِيحَيْنِ

And had it not been for Abdul Muttalib^-asws, there was a proof, and that his^-as determined upon slaughter his^-as son^-asws Abdullah^-asws, resembling it with the determination of Ibrahim^-as upon the sacrificing of his^-as son^-as Ismail^-as, the Prophet^-saww would not have prided with the attribution to them^-as for a reason that these are the two sacrifices in his^-saww words: ‘I^-saww and a son^-saww of the two sacrifices’.

وَ الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا دَفَعَ اللَّهُ عَزَّ وَ جَلَّ الذَّبْحَ عَنْ إِسْمَاعِيلَ هِيَ الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا دَفَعَ الذَّبْحَ عَنْ عَبْدِ اللَّهِ وَ هِيَ كَوْنُ النَّبِيِّ وَ الْأَئِمَّةِ ص‏ فِي صُلْبَيْهِمَا فَبِبَرَكَةِ النَّبِيِّ وَ الْأَئِمَّةِ ص دَفَعَ اللَّهُ الذَّبْحَ عَنْهُمَا

And the reason due to which Allah^-azwj Mighty and Majestic Repelled the sacrifice from Ismail^-as, it is the reason which He^-azwj Eliminated the sacrifice from Abdullah^-asws, and it is due to the existence of the Prophet^-saww and the Imams^-asws in their^-as Sulbs. Thus, due to the Blessings of the Prophet^-saww and the Imams^-asws, Allah^-azwj Eliminated the sacrifice from them^-as.

فَلَمْ تَجْرِ السُّنَّةُ فِي النَّاسِ بِقَتْلِ أَوْلَادِهِمْ وَ لَوْ لَا ذَلِكَ لَوَجَبَ عَلَى النَّاسِ كُلَّ أَضْحًى التَّقَرُّبُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ بِقَتْلِ أَوْلَادِهِمْ كُلُّ مَا يَتَقَرَّبُ النَّاسُ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ أُضْحِيَّةٍ فَهُوَ فِدَاءٌ لِإِسْمَاعِيلَ إِلَى يَوْمِ الْقِيَامَةِ

Thus, the Sunnah did not flow among the people of killing their own children, and had it not been that, it would have Obligated upon the people the whole sacrifice, the offering to Allah^-azwj, Exalted is His^-azwj Mentioned, by killing their own children. Allah^-azwj what the people offer to Allah^-azwj Mighty and Majestic from a sacrifice, so it is a ransom of Ismail^-as, up to the Day of Qiyamah’’.[70]

70^– جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ بِلَالٍ الْمُهَلَّبِيِّ عَنْ عَبْدِ الْوَاحِدِ بْنِ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنِ الْمُعَلَّى عَنِ الْعَمِّيِ‏ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: لَمَّا قَصَدَ أَبْرَهَةُ بْنُ الصَّبَّاحِ مَلِكُ الْحَبَشَةِ لِهَدْمِ الْبَيْتِ‏ تَسَرَّعَتِ الْحَبَشَةُ فَأَغَارُوا عَلَيْهَا فَأَخُذُوا سَرْحاً لِعَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ

‘Al Majaalis’ of Al Mufeed, ‘Al Amaali’ of the sheykh Al Tusi^– Al Mufeed, from Ali Bin Bilal al Mahlaby, from Abdul Waleed Bin Abdullah Bin Yunus, from Al-Husayn Bin Muhammad Bin Aamir, from Al Moala, from Al Amy, from Ja’far Bin Bashir, from Suleyman Bin Sama’at, from Abdullah Bin Al Qasim, from abdullah Bin Sinan,

‘From Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, from his^-asws father, from his^-asws grandfather^-asws having said: ‘When Abraha Bin Al-Sabah, King of Ethiopia intended to destroy the House (Kabah), the Ethiopians hastened to it. They raided the wealth (camels) of Abdul Muttalib^-asws Bin Hashim^-asws.

فَجَاءَ عَبْدُ الْمُطَّلِبِ فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ وَ هُوَ فِي قُبَّةِ دِيبَاجٍ عَلَى سَرِيرٍ لَهُ فَسَلَّمَ عَلَيْهِ فَرَدَّ أَبْرَهَةُ السَّلَامَ وَ جَعَلَ يَنْظُرُ فِي وَجْهِهِ فَرَاقَهُ حُسْنُهُ وَ جَمَالُهُ وَ هَيْبَتُهُ فَقَالَ لَهُ هَلْ كَانَ فِي آبَائِكَ مِثْلُ هَذَا النُّورِ الَّذِي أَرَاهُ لَكَ وَ الْجَمَالِ

Abdul Muttalib^-asws went to the king. He^-asws sought permission to see him. He^-asws was given permission, and he was in a dome of silk upon his bed. He^-asws greeted him. Abraha returned the greeting, and went on to look in his^-asws face which was radiating his^-asws beauty, and his^-asws magnificence, and his^-asws grandeur. He said to him^-asws, ‘Did there used to be in your^-asws forefathers^-asws this radiance which I see in you^-asws, and the beauty?’

قَالَ نَعَمْ أَيُّهَا الْمَلِكُ كُلُّ آبَائِي كَانَ لَهُمْ هَذَا الْجَمَالُ وَ النُّورُ وَ الْبَهَاءُ

He^-asws said: ‘Yes, O king! All of my^-asws forefathers had this grandeur, and the beauty, and the light, and the glory’.

فَقَالَ لَهُ أَبْرَهَةُ لَقَدْ فُقْتُمْ‏ فَخْراً وَ شَرَفاً وَ يَحِقُّ لَكَ أَنْ تَكُونَ سَيِّدَ قَوْمِكَ

Abraha said to him^-asws, ‘You^-asws have surpassed the pride and honour of the kings, and you^-asws have the right to be the master of your^-asws people’.

ثُمَّ أَجْلَسَهُ مَعَهُ عَلَى سَرِيرِهِ وَ قَالَ لِسَائِسِ فِيلِهِ الْأَعْظَمِ وَ كَانَ فِيلًا أَبْيَضَ عَظِيمَ الْخَلْقِ لَهُ نَابَانِ مُرَصَّعَانِ بِأَنْوَاعِ الدُّرِّ وَ الْجَوَاهِرِ وَ كَانَ الْمَلِكُ يُبَاهِي بِهِ مُلُوكَ الْأَرْضِ ايتِنِي بِهِ فَجَاءَ بِهِ سَائِسُهُ وَ قَدْ زُيِّنَ بِكُلِّ زِينَةٍ حَسَنَةٍ

Then he seated him^-asws upon his bed and said, ‘Bring Sa’sah to me!’ – And it was a huge white elephant which had two tusks decorated with gems and jewels, and the king used to show off with it to the other kings of the earth. They came with Sa’sah, and it had been decorated with all the beautiful decorations.

فَحِينَ قَابَلَ وَجْهَ عَبْدِ الْمُطَّلِبِ سَجَدَ لَهُ وَ لَمْ يَكُنْ يَسْجُدُ لِمَلِكِهِ وَ أَطْلَقَ اللَّهُ لِسَانَهُ بِالْعَرَبِيَّةِ فَسَلَّمَ عَلَى عَبْدِ الْمُطَّلِبِ فَلَمَّا رَأَى الْمَلِكُ ذَلِكَ ارْتَاعَ‏ لَهُ وَ ظَنَّهُ سِحْراً فَقَالَ رُدُّوا الْفِيلَ إِلَى مَكَانِهِ

When it came close to the face of Abdul Muttalib^-asws, it prostrated to him^-asws, and did not prostrate to the king. Allah^-azwj Granted it the power of speech in Arabic, and it greeted Abdul Muttalib^-asws. When the king saw that, he was appalled by it and thought it was sorcery, so he said, ‘Return the elephant to its place!’

ثُمَّ قَالَ لِعَبْدِ الْمُطَّلِبِ فِيمَ جِئْتَ فَقَدْ بَلَغَنِي سَخَاؤُكَ وَ كَرَمُكَ وَ فَضْلُكَ وَ رَأَيْتُ مِنْ هَيْبَتِكَ وَ جَمَالِكَ وَ جَلَالِكَ مَا يَقْتَضِي أَنْ أَنْظُرَ فِي حَاجَتِكَ فَسَلْنِي مَا شِئْتَ

Then he said to Abdul Muttalib^-asws, ‘Why have you^-asws come? Your^-asws generosity, and prestige, and virtues had reached me, and I have seen your^-asws grandeur, and your^-asws beauty, and your^-asws majesty. I will do whatever it takes to fulfil your^-asws request, so ask me whatever you^-asws so like’.

وَ هُوَ يَرَى أَنَّهُ يَسْأَلُهُ فِي الرُّجُوعِ مِنْ مَكَّةَ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ إِنَّ أَصْحَابَكَ غَدَوْا عَلَى سَرْحٍ لِي فَذَهَبُوا بِهِ فَمُرْهُمْ بِرَدِّهِ عَلَيَّ ‏

And he was thinking that he^-asws would ask him to return from Makkah. Abdul Muttalib^-asws said to him, ‘Your companions have taken my^-asws property and went away with it, so order them to return it to me^-asws’.

قَالَ فَتَغَيَّظَ الْحَبَشِيُّ مِنْ ذَلِكَ وَ قَالَ لِعَبْدِ الْمُطَّلِبِ لَقَدْ سَقَطْتَ مِنْ عَيْنِي جِئْتَنِي تَسْأَلُنِي فِي سَرْحِكَ وَ أَنَا قَدْ جِئْتُ لِهَدْمِ شَرَفِكَ وَ شَرَفِ قَوْمِكَ وَ مَكْرُمَتِكُمُ الَّتِي تَتَمَيَّزُونَ بِهَا مِنْ كُلِّ جِيلٍ وَ هُوَ الْبَيْتُ الَّذِي يُحَجُّ إِلَيْهِ مِنْ كُلِّ صُقْعٍ فِي الْأَرْضِ فَتَرَكْتَ مَسْأَلَتِي فِي ذَلِكَ وَ سَأَلْتَنِي فِي سَرْحِكَ

He^-asws said; ‘The Ethiopian was enraged at that, and said to Abdul Muttalib^-asws, ‘You^-asws have fallen from my eyes. You^-asws come to me to ask me regarding your property, and I have come to destroy your^-asws honour, and the honour of your^-asws people, which they are distinguished by from every generation, and it is the House which they come to Hajj for from every idol in the earth, but you^-asws leave asking me regarding that and instead you^-asws ask me regarding your^-asws property?’

فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ لَسْتُ بِرَبِّ الْبَيْتِ الَّذِي قَصَدْتَ لِهَدْمِهِ وَ أَنَا رَبُّ سَرْحِيَ الَّذِي أَخَذَهُ أَصْحَابُكَ فَجِئْتُ أَسْأَلُكَ فِيمَا أَنَا رَبُّهُ وَ لِلْبَيْتِ رَبٌّ هُوَ أَمْنَعُ لَهُ مِنَ الْخَلْقِ كُلِّهِمْ وَ أَوْلَى بِهِ مِنْهُمْ

Abdul Muttalib^-asws said to him: ‘I^-asws am not the Lord^-azwj of the House which you intend to destroy, but I^-asws am a lord of my^-asws property which your companions have taken. Thus I^-asws came to ask you regarding what I^-asws am the Lord of, and for the House (Kabah) there is a Lord^-azwj for it. He^-azwj would Protect it from the creatures, all of them, and is Higher by it from them’.

فَقَالَ الْمَلِكُ رُدُّوا عَلَيْهِ سَرْحَهُ وَ انْصَرَفَ إِلَى مَكَّةَ وَ أَتْبَعَهُ الْمَلِكُ بِالْفِيلِ الْأَعْظَمِ مَعَ الْجَيْشِ لِهَدْمِ الْبَيْتِ

The king said, ‘Return to him^-asws his^-asws property’. They returned it back to him^-asws, and he^-asws left to go to Makkah. And the king followed him^-asws with the huge elephant along with his army to destroy the House (Kabah).

فَكَانُوا إِذَا حَمَلُوهُ عَلَى دُخُولِ الْحَرَمِ أَنَاخَ وَ إِذَا تَرَكُوهُ رَجَعَ مُهَرْوِلًا فَقَالَ عَبْدُ الْمُطَّلِبِ لِغِلْمَانِهِ ادْعُوا إِلَيَّ ابْنِي فَجِي‏ءَ بِالْعَبَّاسِ فَقَالَ لَيْسَ هَذَا أُرِيدُ ادْعُوا إِلَيَّ ابْنِي فَجِي‏ءَ بِأَبِي طَالِبٍ فَقَالَ لَيْسَ هَذَا أُرِيدُ ادْعُوا إِلَيَّ ابْنِي فَجِي‏ءَ بِعَبْدِ اللَّهِ أَبِ النَّبِيِّ ص فَلَمَّا أَقْبَلَ إِلَيْهِ قَالَ اذْهَبْ يَا بُنَيَّ حَتَّى تَصْعَدَ أَبَا قُبَيْسٍ ثُمَّ اضْرِبْ بِبَصَرِكَ نَاحِيَةَ الْبَحْرِ فَانْظُرْ أَيُّ شَيْ‏ءٍ يَجِي‏ءُ مِنْ هُنَاكَ وَ خَبِّرْنِي بِهِ

Before he carried on to enter the Sanctuary, he tied it, and if it had been left it would have rushed back. Abdul Muttalib^-asws said to his^-asws servant: ‘Call my^-asws son for me^-asws’. He came with Al-Abbas. He^-asws said: ‘This is not the one I^-asws intended. Call my^-asws son^-asws for me^-asws’. He came with Abu Talib^-asws. He^-asws said: ‘This is not the one I^-asws intended. Call my^-asws son^-asws for me^-asws. He came with Abdullah^-asws, father^-asws of the Prophet^-saww. When he^-asws was in front of him^-asws, he^-asws (Abdul Muttalib^-asws) said: ‘O my^-asws son^-asws! Go and ascend Mount Abu Qubays, then turn your^-asws vision towards the ocean. Look and see which thing is coming from over there, and give me^-asws the news of it’.

قَالَ فَصَعِدَ عَبْدُ اللَّهِ أَبَا قُبَيْسٍ فَمَا لَبِثَ أَنْ جَاءَ بِطَيْرٍ أَبَابِيلَ‏ مِثْلَ السَّيْلِ وَ اللَّيْلِ فَسَقَطَ عَلَى أَبِي قُبَيْسٍ ثُمَّ صَارَ إِلَى الْبَيْتِ فَطَافَ سَبْعاً ثُمَّ صَارَ إِلَى الصَّفَا وَ الْمَرْوَةِ فَطَافَ بِهِمَا سَبْعاً

He^-asws said: ‘Abdullah^-asws climbed Abu Qubays, and it was not long before flocks of birds came like the flood and the night. He^-asws descended from Abu Qubays, then went to the House (Kabah) and performed Tawaaf of it seven times. Then he^-asws went to Al-Safa and Al-Marwa and circled them seven times.

فَجَاءَ عَبْدُ اللَّهِ إِلَى أَبِيهِ فَأَخْبَرَهُ الْخَبَرَ فَقَالَ انْظُرْ يَا بُنَيَّ مَا يَكُونُ مِنْ أَمْرِهَا بَعْدُ فَأَخْبِرْنِي بِهِ

Abdullah^-asws went to his^-asws father^-asws and informed him^-asws of the news. He^-asws said: ‘O my^-asws son^-asws! Look at what is to become of its matter afterwards and give me^-asws the news of it’.

فَنَظَرَهَا فَإِذَا هِيَ قَدْ أَخَذَتْ نَحْوَ عَسْكَرِ الْحَبَشَةِ فَأَخْبَرَ عَبْدَ الْمُطَّلِبِ بِذَلِكَ فَخَرَجَ عَبْدُ الْمُطَّلِبِ وَ هُوَ يَقُولُ يَا أَهْلَ مَكَّةَ اخْرُجُوا إِلَى الْعَسْكَرِ فَخُذُوا غَنَائِمَكُمْ

He^-asws looked and saw that it had taken (killed) most of the Ethiopian soldiers. He^-asws informed Abdul Muttalib^-asws of that. Abdul Muttalib^-asws went out and he^-asws was saying: ‘O people of Makkah! Come out to the army, and take your war booty!’

قَالَ فَأَتَوُا الْعَسْكَرَ وَ هُمْ أَمْثَالُ الْخُشُبِ النَّخِرَةِ وَ لَيْسَ مِنَ الطَّيْرِ إِلَّا مَا مَعَهُ ثَلَاثَةُ أَحْجَارٍ فِي مِنْقَارِهِ وَ يَدَيْهِ يَقْتُلُ بِكُلِّ حَصَاةٍ مِنْهَا وَاحِداً مِنَ الْقَوْمِ فَلَمَّا أَتَوْا عَلَى جَمِيعِهِمْ انْصَرَفَ الطَّيْرُ فَلَمْ يُرَ قَبْلَ ذَلِكَ وَ لَا بَعْدَهُ

He^-asws said: ‘They came to the army, and they were like decayed wood, and there was none from the birds except that there were with it three pebbles – a pebble each in its beak and its two claws. Each of the pebble killed one from the people. When they had come upon all of them, the birds left, and there had never been seen before that, nor were ever seen after it.

فَلَمَّا هَلَكَ الْقَوْمُ بِأَجْمَعِهِمْ جَاءَ عَبْدُ الْمُطَّلِبِ إِلَى الْبَيْتِ فَتَعَلَّقَ بِأَسْتَارِهِ وَ قَالَ‏

يَا حَابِسَ الْفِيلِ بِذِي الْمُغَمَّسِ‏		حَبَسْتَهُ كَأَنَّهُ مُكَوَّسٌ‏
فِي مَجْلِسٍ‏ تَزْهَقُ فِيهِ الْأَنْفُسُ‏

when the people were destroyed in their entirety, Abdul Muttalib^-asws came to the House (Kabah), and he^-asws recited (a poem) by holding its curtain:^– ‘O Holder of the elephants at Al-Maghmas (a place near Makkah on the road to Al-Taef)! He^-azwj Pulverised them as if they were rubble. In a gathering where souls perished’.

فَانْصَرَفَ وَ هُوَ يَقُولُ فِي فِرَارِ قُرَيْشٍ وَ جَزَعِهِمْ مِنَ الْحَبَشَةِ

طَارَتْ قُرَيْشٌ إِذْ رَأَتْ خَمِيساً		فَظَلْتُ فَرْداً لَا أَرَى أَنِيساً
وَ لَا أُحِسُّ مِنْهُمْ حَسِيساً		إِلَّا أَخاً لِي مَاجِداً نَفِيساً
مُسَوَّداً فِي أَهْلِهِ رَئِيساً

And he^-asws was saying (a poem) regarding the fleeing of the Quraysh, and their alarm from the Ethiopian (army): ‘The Quraysh fled. When it was the Thursday, there remained an individual who did not see a single companion. And none of them felt mean about it except for a brother of mine^-asws of a glorious self. A black in his family, a chief’’.[71]

71^– فس، تفسير القمي‏ أَ لَمْ تَرَ أَ لَمْ تَعْلَمْ يَا مُحَمَّدُ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحابِ الْفِيلِ‏ قَالَ‏ نَزَلَتْ فِي الْحَبَشَةِ حِينَ جَاءُوا بِالْفِيلِ لِيَهْدِمُوا بِهِ الْكَعْبَةَ فَلَمَّا أَدْنَوْهُ‏ مِنْ بَابِ الْمَسْجِدِ قَالَ لَهُ عَبْدُ الْمُطَّلِبِ تَدْرِي أَيْنَ يَأُمُّ بِكَ قَالَ بِرَأْسِهِ لَا قَالَ أَتَوْا بِكَ لِتَهْدِمَ كَعْبَةَ اللَّهِ أَ تَفْعَلُ ذَلِكَ فَقَالَ بِرَأْسِهِ لَا فَجَهَدَتِ بِهِ الْحَبَشَةُ لِيَدْخُلَ الْمَسْجِدَ فَأَبَى فَحَمَلُوا عَلَيْهِ بِالسُّيُوفِ وَ قَطَعُوهُ‏ وَ أَرْسَلَ‏ عَلَيْهِمْ طَيْراً أَبابِيلَ‏ قَالَ بَعْضُهَا عَلَى أَثَرِ بَعْضٍ‏ تَرْمِيهِمْ بِحِجارَةٍ مِنْ سِجِّيلٍ‏ قَالَ كَانَ مَعَ كُلِّ طَيْرٍ حَجَرٌ فِي مِنْقَارِهِ وَ حَجَرَانِ فِي مَخَالِيبِهِ‏ وَ كَانَتْ تُرَفْرِفُ عَلَى رُءُوسِهِمْ وَ تَرْمِي فِي دِمَاغِهِم فَيَدْخُلُ الْحَجَرُ فِي دِمَاغِهِمْ وَ يَخْرُجُ مِنْ أَدْبَارِهِمْ وَ تَنْتَفِضُ‏ أَبْدَانُهُمْ فَكَانُوا كَمَا قَالَ فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ‏ قَالَ الْعَصْفُ التِّبْنُ وَ الْمَأْكُولُ هُوَ الَّذِي يَبْقَى مِنْ فَضْلِهِ قَالَ الصَّادِقُ ع وَ أَهْلُ الْجُدَرِيِّ مِنْ ذَلِكَ‏ الَّذِي أَصَابَهُمْ فِي زَمَانِهِمْ جُدَرِيٌ‏

(opinion)[72]

Notes –

وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْسَلَ اللَّهُ عَلَى أَهْلِ الْفِيلِ طَيْراً مِثْلَ الْخُطَّافِ أَوْ نَحْوِهِ فِي مِنْقَارِهِ حَجَرٌ مِثْلَ الْعَدَسَةِ فَكَانَ يُحَاذِي بِرَأْسِ الرَّجُلِ فَيَرْمِيهِ بِالْحَجَرِ فَيَخْرُجُ مِنْ دُبُرِهِ فَلَمْ تَزَلْ بِهِمْ حَتَّى أَتَتْ عَلَيْهِمْ

And it is reported by Al Ayyashi, by his chain from Hisham Bin Salim,

‘From Abu Abdullah who said: ‘Allah^-azwj Sent upon people of the elephants, birds like the swallow, or approximate to it. In the beak of each of them was a stone like the lentil. It hovered upon the head of the man and pelted him with the stone. It came out from his backside. It did not cease with them until these overcame upon them’.

قَالَ فَأَفْلَتَ رَجُلٌ مِنْهُمْ فَجَعَلَ يُخْبِرُ النَّاسَ بِالْقِصَّةِ فَبَيْنَا هُوَ يُخْبِرُهُمْ إِذْ أَبْصَرَ طَيْراً مِنْهَا فَقَالَ هَذَا هُوَ مِنْهَا

He^-asws said: ‘A man from them escaped and went on to informed the people with the story. While he was informing them when he sighted a bird from these. He said, ‘This, it is from them!’’

قَالَ فَحَاذَى بِهِ فَطَرَحَهُ عَلَى رَأْسِهِ فَخَرَجَ مِنْ دُبُرِهِ

He^-asws said: ‘It hovered above him and pelted it upon his head. It emerged from his backside’.

72 كَنْزُ الْكَرَاجُكِيِّ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْوَاسِطِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ وَ أَحْمَدَ بْنِ هَوْذَةَ جَمِيعاً عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: لَمَّا ظَهَرَتِ الْحَبَشَةُ بِالْيَمَنِ وَجَّهَ يَكْسُومُ مَلِكُ الْحَبَشَةِ بِقَائِدَيْنِ مِنْ قُوَّادِهِ يُقَالُ لِأَحَدِهِمَا أَبْرَهَةُ وَ الْآخَرِ أَرْبَاطُ فِي عَشَرَةٍ مِنَ الْفِيَلَةِ كُلُّ فِيلٍ فِي عَشَرَةِ آلَافٍ لِهَدْمِ بَيْتِ اللَّهِ الْحَرَامِ

‘Al Kanz’ of Al Karajaky, from Al-Husayn Bin Ubeydullah al Wasity, from Al Tal’akbary, from Muhammad Bin Hamam Bin Hamam and Ahmad Bin Howza both together, from Al-Hassan Bin Muhammad Bin Jamhour, from his father, from Al-Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajjaj, from Haroun Bin Kharjat,

‘From Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘When Ethiopians appeared at Yemen, the king divided the Ethiopians by two guided from his guides, one of them was called Abraha, and the other one Arbat, among ten thousand elephants, each elephant being among ten thousand, in order to demolish the Sacred House of Allah^-azwj.

فَلَمَّا صَارُوا بِبَعْضِ الطَّرِيقِ وَقَعَ بَأْسُهُمْ بَيْنَهُمْ وَ اخْتَلَفُوا فَقَتَلَ أَبْرَهَةُ أَرْبَاطَ وَ اسْتَوْلَى عَلَى الْجَيْشِ فَلَمَّا قَارَبَ مَكَّةَ طَرَدَ أَصْحَابُهُ عِيراً لِعَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ فَصَارَ عَبْدُ الْمُطَّلِبِ إِلَى أَبْرَهَةَ وَ كَانَ تَرْجُمَانُ أَبْرَهَةَ وَ الْمُسْتَوْلِي عَلَيْهِ ابْنَ دَايَةٍ لِعَبْدِ الْمُطَّلِبِ فَقَالَ التَّرْجُمَانُ لِأَبْرَهَةَ هَذَا سَيِّدُ الْعَرَبِ وَ دَيَّانُهَا فَأَجِّلْهُ وَ أَعْظِمْهُ

They came by one of the roads and there occurred some problems between them, so Abraha killed Arbat and commandeered upon the army. When he was near to Makkah, his companions drove out some camels of Abdul Muttalib^-asws Bin Hashim^-asws. Abdul Muttalib^-asws came to Abraha, and the interpreter of Abraha and the explainer to him was Bin Daya, to Abdul Muttalib^-asws. The interpreter said to Abraha, ‘This is one a chief of the Arabs and their religion, therefore honour him^-asws and revere him^-asws’.

ثُمَّ قَالَ لِكَاتِبِهِ سَلْهُ مَا حَاجَتُهُ فَسَأَلَهُ فَقَالَ إِنَّ أَصْحَابَ الْمَلِكِ طَرَدُوا لِي نَعَماً فَأْمُرْ بِرَدِّهَا ثُمَّ أَقْبَلَ عَلَى‏ التَّرْجُمَانِ فَقَالَ قُلْ لَهُ عَجَباً لِقَوْمٍ سَوَّدُوكَ وَ رَأَّسُوكَ‏ عَلَيْهِمْ حَيْثُ تَسْأَلُنِي فِي عِيرٍ لَكَ وَ قَدْ جِئْتُ لِأَهْدِمَ شَرَفَكَ وَ مَجْدَكَ وَ لَوْ سَأَلْتَنِي الرُّجُوعَ عَنْهُ لَفَعَلْتُ‏

Then he said to his scribe, ‘Ask him what his^-asws need is?’ He asked him^-asws. He^-asws said: ‘(Some) companions of the king drove away some camels of mine^-asws, so order with their return’. Then he turned to the interpreter and said, ‘Tell him^-asws, ‘Strange of a people to make you^-asws their chief and their head upon them when you^-asws are asking me regarding camels of yours^-asws, and I have come to demolish your nobility and your glory, and had you^-asws asked me for the return from it, I would have done so’.

فَقَالَ أَيُّهَا الْمَلِكُ إِنَّ هَذِهِ الْعِيرَ لِي وَ أَنَا رَبُّهَا فَسَأَلْتُكَ إِطْلَاقَهَا وَ إِنَّ لِهَذِهِ الْبَنِيَّةِ رَبّاً يَدْفَعُ عَنْهَا قَالَ فَإِنِّي عَادٍ لِهَدْمِهَا حَتَّى أَنْظُرَ مَا ذَا يَفْعَلُ

He^-asws said: ‘These camels are mine^-asws and I^-asws am their lord, so I^-asws asked you to free them, and for this building there is a Lord^-azwj to Defend from it’. He said, ‘I am determined to demolish it until I look at what is that which He^-azwj shall Do’.

فَلَمَّا انْصَرَفَ عَبْدُ الْمُطَّلِبِ رَحَلَ أَبْرَهَةُ بِجَيْشِهِ فَإِذَا هَاتِفٌ يَهْتِفُ فِي السَّحَرِ الْأَكْبَرِ يَا أَهْلَ مَكَّةَ أَتَاكُمْ أَهْلُ عَكَّةَ بِجَحْفَلٍ جَرَّارٍ يَمْلَأُ الْأَنْدَارَ مِلْ‏ءَ الْجِفَارِ فَعَلَيْهِمْ لَعْنَةُ الْجَبَّارِ

When Abdul Muttalib^-asws left, Abraha departed with his army; there was a caller calling out in the great desert, ‘O people of Makkah! The people of Akah have come to you with legions to bulldoze, filling the desert to the full, so upon them is the Curse of the Subduer’.

فَأَنْشَأَ عَبْدُ الْمُطَّلِبِ يَقُولُ شِعْرَ

أَيُّهَا الدَّاعِي لَقَدْ أَسْمَعْتَنِي‏		كُلَّ مَا قُلْتَ وَ مَا بِي مِنْ صَمَمٍ‏
إِنَّ لِلْبَيْتِ لَرَبّاً مَانِعاً		مَنْ يَرِدْهُ بِأَثَامٍ يُصْطَلَمْ‏
رَامَهُ تُبَّعٌ فِي أَجْنَادِهِ‏		حِمْيَرٌ وَ الْحَيُّ مِنْ آلِ إِرَمَ‏
هَلَكَتْ بِالْبَغْيِ فِيهِمْ جُرْهُمٌ‏		بَعْدَ طَسْمٍ وَ حَدِيسٍ‏ وَ جُشَمٍ‏
وَ كَذَاكَ الْأَمْرُ فِيمَنْ كَادَهُ‏		لَيْسَ أَمْرُ اللَّهِ بِالْأَمْرِ الْأَمَمِ‏

Abdul Muttalib^-asws prosed saying a poem: ‘O you caller! You have made me^-as listen all what you said, and there is no deafness with me^-as for the House of the Lord^-azwj preventing me^-as from returning it, due to the sin of one uprooting it, following in his footsteps. The animal and the living beings of Iram were destroyed due to the rebels among them of their crimes, after (the tribes of) Tasam and Hadeys and Jashm, and similar to that is the matter of the ones who plotted it. The Command of Allah^-azwj isn’t with the commands of the communities.

We^-as are the custodians of Allah^-azwj‘s (house) regarding what has passed. That did not cease upon the era of Ibrahim^-as. We^-as recognise Allah^-azwj and among us^-as is the nature of helping the relatives and we^-as fulfil with the matters to be fulfilled. A Divine Authority has not ceased to be among us^-as. Allah^-azwj Defends by it, Taking revenge from it.

وَ لَنَا فِي كُلِّ دَوْرٍ كَرَّةٌ		نَعْرِفُ الدِّينَ وَ طَوْراً فِي الْعَجَمِ‏
فَإِذَا مَا بَلَغَ الدَّوْرُ إِلَى‏		مُنْتَهَى الْوَقْتِ أَتَى الطِّينَ فَدْمٌ‏
بِكِتَابٍ فُصِّلَتْ آيَاتُهُ‏		فِيهِ تِبْيَانُ أَحَادِيثِ الْأُمَمِ‏

And for us^-asws during every turn of an era. We^-as recognise the Religion and phases among the non-Arabs. When the era reached to its end^–point time, the essence came and coated the Book with detailed Verses, in it is explanation of Ahadeeth of the communities’.

فَلَمَّا أَصْبَحَ عَبْدُ الْمُطَّلِبِ جَمَعَ بَنِيهِ وَ أَرْسَلَ الْحَارِثَ ابْنَهُ الْأَكْبَرَ إِلَى أَعْلَى أَبِي قُبَيْسٍ فَقَالَ انْظُرْ يَا بُنَيَّ مَا ذَا يَأْتِيكَ مِنْ قِبَلِ الْبَحْرِ فَرَجَعَ فَلَمْ يَرَ شَيْئاً فَأَرْسَلَ وَاحِداً بَعْدَ آخَرَ مِنْ وُلْدِهِ فَلَمْ يَأْتِهِ أَحَدٌ مِنْهُمْ عَنِ الْبَحْرِ بِخَبَرٍ

When it was morning, Abdul Muttalib^-asws gathered his^-asws sons and sent his^-asws eldest son Al-Haris to the top of (mount) Abu Qubays and said, ‘Look around, O my^-asws son, what is that which comes to you from the direction of the sea’. He returned and did not see anything. He^-asws said one after another from his^-as son, but not one of them came to him with any news from the sea.

فَدَعَا عَبْدَ اللَّهِ وَ إِنَّهُ لَغُلَامٌ حِينَ أَيْفَعَ‏ وَ عَلَيْهِ ذُؤَابَةٌ تَضْرِبُ إِلَى عَجُزِهِ فَقَالَ اذْهَبْ فِدَاكَ أَبِي وَ أُمِّي فَاعْلُ أَبَا قُبَيْسٍ فَانْظُرْ مَا ذَا تَرَى يَجِي‏ءُ مِنَ الْبَحْرِ

Then he^-asws called Abdullah^-asws, and he^-asws was an adolescent boy, and upon him^-asws was a forelock striking to his^-asws side. He^-asws said: ‘Go, may my^-asws father^-asws and my^-asws mother be sacrificed for you^-asws, to the top of Abu Qubays, and look around, what is that which you^-asws see coming from the sea’.

فَنَزَلَ مُسْرِعاً فَقَالَ يَا سَيِّدَ النَّادِي‏ رَأَيْتُ سَحَاباً مِنْ قِبَلِ الْبَحْرِ مُقْبِلًا يَسْتَفِلُ تَارَةً وَ يَرْتَفِعُ أُخْرَى إِنْ قُلْتُ غَيْماً قُلْتُهُ وَ إِنْ قُلْتُ جَهَاماً خِلْتُهُ يَرْتَفِعُ تَارَةً وَ يَنْحَدِرُ أُخْرَى

He^-as descended quickly and said, ‘O chief of the gatherers! I see clouds coming from the direction of the sea, lowering at times and rising at other times. If you^-as want to say clouds, then say it, and if you^-as say water vapour, I^-as will not. It rises at times and rolls down another time’.

فَنَادَى عَبْدُ الْمُطَّلِبِ يَا مَعْشَرَ قُرَيْشٍ ادْخُلُوا مَنَازِلَكُمْ فَقَدْ أَتَاكُمُ اللَّهُ بِالنَّصْرِ مِنْ عِنْدِهِ فَأَقْبَلَتِ الطَّيْرُ الْأَبَابِيلُ فِي مِنْقَارِ كُلِّ طَائِرٍ حَجَرٌ وَ فِي رِجْلَيْهِ حَجَرَانِ فَكَانَ الطَّائِرُ الْوَاحِدُ يَقْتُلُ ثَلَاثَةً مِنْ أَصْحَابِ أَبْرَهَةَ كَانَ يُلْقِي الْحَجَرَ فِي قِمَّةِ رَأْسِ الرَّجُلِ فَيَخْرُجُ مِنْ دُبُرِهِ وَ قَدْ قَصَّ اللَّهُ تَبَارَكَ وَ تَعَالَى نَبَأَهُمْ فِي كِتَابِهِ

Abdul Muttalib^-asws called out: ‘O community of Quraysh! Enter your houses for Allah^-azwj has Come to you with the Help from Him^-azwj. The Ababeel (Abbott) bird came, each bird having a stone in its beak, and two stones in its legs. The one bird killed three from the companions of Abraha. It threw the stone in the top of a head of the man, and it came out from its behind, and Allah^-azwj Blessed and Exalted has Related the story of their news in His^-azwj Book.

فَقَالَ سُبْحَانَهُ‏ أَ لَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحابِ الْفِيلِ‏ السُّورَةَ

The Glorious Said: Did you not see how your Lord Dealt with the owners of the elephant? [105:1] – the Chapter’’.[73]

73^– ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ أَرْسَلَ عَلَيْهِمْ طَيْراً أَبابِيلَ تَرْمِيهِمْ بِحِجارَةٍ مِنْ سِجِّيلٍ‏ فَقَالَ هَؤُلَاءِ أَهْلُ مَدِينَةٍ كَانَتْ عَلَى سَاحِلِ الْبَحْرِ إِلَى الْمَشْرِقِ فِيمَا بَيْنَ الْيَمَامَةِ وَ الْبَحْرَيْنِ يُخِيفُونَ السَّبِيلَ وَ يَأْتُونَ الْمُنْكَرَ فَأَرْسَلَ عَلَيْهِمْ طَيْراً

‘Ilal Al Sharaie’^– Bin Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from Bin Mahboub, from Jameel Bin Salih, from Abu Maryam,

‘From Abu Ja’far^-asws regarding His^-azwj Words: And He Sent birds upon them in flocks [105:3] Pelting them with stones of baked clay [105:4]. He^-asws said: ‘They were the people of a city which was on the coast of the sea to the east in what is between Al-Yamama and the two seas, and they were scaring (people) on the way (bandits), and were coming to the evil, so Allah^-azwj Sent birds upon them.  

جَاءَتْهُمْ مِنْ قِبَلِ الْبَحْرِ رُءُوسُهَا كَأَمْثَالِ رُءُوسِ السِّبَاعِ وَ أَبْصَارُهَا كَأَبْصَارِ السِّبَاعِ‏ مَعَ كُلِّ طَيْرٍ ثَلَاثَةُ أَحْجَارٍ حَجَرَانِ فِي مَخَالِيبِهِ‏ وَ حَجَرٌ فِي مِنْقَارِهِ فَجَعَلَتْ تَرْمِيهِمْ بِهَا حَتَّى جُدِّرَتْ أَجْسَادُهُمْ فَقَتَلَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِهَا وَ مَا كَانُوا قَبْلَ ذَلِكَ رَأَوْا شَيْئاً مِنْ ذَلِكَ الطَّيْرِ وَ لَا شَيْئاً مِنَ الْجُدَرِيِّ

They came to them from the direction of the sea, their heads being like the heads of the predatory animals, and their eyes like the eyes of the predators. With each bird were three stones – two stone in their claws and a stone in its beak, so it went on to pelt them with these, until their bodies were riddled. Allah^-azwj Mighty and Majestic Killed them with these, and before that nothing had been seen from that (species) of the bird nor anything from the small pox.

وَ مَنْ أَفْلَتَ مِنْهُمُ انْطَلَقُوا حَتَّى بَلَغُوا حَضْرَمَوْتَ وادي [وَادٍ] بِالْيَمَنِ أَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ سَيْلًا فَغَرَّقَهُمْ وَ لَا رَأَوْا فِي ذَلِكَ الْوَادِي مَاءً قَبْلَ ذَلِكَ فَلِذَلِكَ سُمِّيَ حَضْرَمَوْتَ حِينَ مَاتُوا فِيهِ‏

And the ones from them who fled, came until they reached Hazramout, a valley in Yemen. Allah^-azwj Mighty and Majestic Sent a flood to them and Drowned them, and it had not been seen in that valley before that, therefore, due to that, Hazramout (presence of death) was named as such when they died in it’’.[74]

74^– ك، إكمال الدين ابْنُ مُوسَى عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الْهَيْثَمِ بْنِ عَمْرٍو الْمَغْرِبِيِ‏ عَنْ إِبْرَاهِيمَ بْنِ عَقِيلٍ الْهُذَلِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ يُوضَعُ لِعَبْدِ الْمُطَّلِبِ فِرَاشٌ فِي ظِلِّ الْكَعْبَةِ لَا يَجْلِسُ عَلَيْهِ أَحَدٌ إِلَّا هُوَ إِجْلَالًا لَهُ وَ كَانَ بَنُوهُ يَجْلِسُونَ حَوْلَهُ حَتَّى يَخْرُجَ عَبْدُ الْمُطَّلِبِ

‘Ikmal Al Deen’ – Bin Musa, from Bin Zakariya Al Qattan, from Muhammad Bin Ismail, from Abdullah Bin Muhammad, from his father, from Al Haysam Bin Amro Al Maghraby, from Ibrahim Bin Aqeel Al Hazaly, from Ikrimah, from Bin Abbas who said,

‘A mat had been placed for Abd Al-Muttalib^-as in the shade of the Kabah. No one would sit on it except he^-as out of reverence for him^-as, and his^-as sons used to sit around him^-as until Abdul Muttalib^-as would emerge.

فَكَانَ رَسُولُ اللَّهِ ص يَخْرُجُ وَ هُوَ غُلَامٌ صَبِيٌّ فَيَجِي‏ءُ حَتَّى يَجْلِسَ عَلَى الْفِرَاشِ فَيُعْظِمُ ذَلِكَ‏ أَعْمَامُهُ‏ وَ يَأْخُذُونَهُ لِيُؤَخِّرُوهُ فَيَقُولُ لَهُمْ عَبْدُ الْمُطَّلِبِ إِذَا رَأَى ذَلِكَ مِنْهُمْ دَعُوا ابْنِي فَوَ اللَّهِ إِنَّ لَهُ لَشَأْناً عَظِيماً إِنِّي أَرَى أَنَّهُ سَيَأْتِي عَلَيْكُمْ يَوْمٌ وَ هُوَ سَيِّدُكُمْ إِنِّي أَرَى غُرَّتَهُ غُرَّةً تَسُودُ النَّاسَ

Rasool-Allah^-saww would come out; while he^-saww was a young boy, he^-saww came until he^-saww sat upon the mat. His^-saww paternal uncles found that grievous and they grabbed him^-as to keep him^-saww away. When he^-as saw that from them, Abdu Muttalib^-as said to them: ‘Leave my^-as son^-saww alone! By Allah^-azwj there is a mighty glory for him^-saww! I^-as see that a day shall come upon you all and he^-saww would be your leader. I^-as see his^-saww brilliance, the brilliance of a leader of the people!’

ثُمَّ يَحْمِلُهُ فَيُجْلِسُهُ مَعَهُ وَ يَمْسَحُ ظَهْرَهُ وَ يُقَبِّلُهُ وَ يَقُولُ مَا رَأَيْتُ قُبْلَةً أَطْيَبَ مِنْهُ وَ لَا أَطْهَرَ قَطُّ وَ لَا جَسَداً أَلْيَنَ مِنْهُ وَ لَا أَطْيَبَ

Then he^-as carried him and seated him^-saww with him^-as, and caressed his^-saww back and kissed him^-saww and said: ‘I^-as have not seen any aroma better than his^-saww nor any cleaner at all, nor any body softer than his^-saww nor better’.

ثُمَّ يَلْتَفِتُ‏ إِلَى أَبِي طَالِبٍ وَ ذَلِكَ أَنَّ عَبْدَ اللَّهِ وَ أَبَا طَالِبٍ لِأُمٍّ وَاحِدَةٍ فَيَقُولُ يَا أَبَا طَالِبٍ إِنَّ لِهَذَا الْغُلَامِ لَشَأْناً عَظِيماً فَاحْفَظْهُ وَ اسْتَمْسِكْ بِهِ فَإِنَّهُ فَرْدٌ وَحِيدٌ وَ كُنْ لَهُ كَالْأُمِّ لَا يَصِلُ إِلَيْهِ شَيْ‏ءٌ يَكْرَهُهُ

Then he^-as turned to Abu Talib^-saww, and that is because Abdullah^-as and Abu Talib^-as were of the same mother. He^-as said; ‘O Abu Talib^-as! There is a mighty importance for this boy, so protect him^-saww and stick with him^-saww for he^-saww is alone, and be like a mother for him^-saww, not letting anything he^-saww dislikes to come near him^-saww’.

ثُمَّ يَحْمِلُهُ عَلَى عُنُقِهِ فَيَطُوفُ بِهِ أُسْبُوعاً وَ كَانَ عَبْدُ الْمُطَّلِبِ قَدْ عَلِمَ أَنَّهُ يَكْرَهُ اللَّاتَ وَ الْعُزَّى فَلَا يُدْخِلُهُ عَلَيْهِمَا

Then he^-as carried him^-saww upon his^-as neck and perform Tawaaf with him^-as of seven circuits, and Abdul Muttalib^-as had known that he^-saww disliked Al-Laat and Al-Uzza (two worshipped idols), so he^-as would enter to these.

فَلَمَّا تَمَّتْ لَهُ سِتُّ سِنِينَ مَاتَتْ أُمُّهُ آمِنَةُ بِالْأَبْوَاءِ بَيْنَ الْمَكَّةِ وَ الْمَدِينَةِ وَ كَانَتْ قَدِمَتْ بِهِ عَلَى أَخْوَالِهِ مِنْ بَنِي عَدِيٍّ

When six years were completed for him^-saww, his^-saww mother Aamina^-as passed away at Al Abwa, between Al-Makkah and Al-Medina, and she^-as had proceeded with him^-saww to his^-saww maternal uncles from the clan of Uday.

فَبَقِيَ رَسُولُ اللَّهِ ص يَتِيماً لَا أَبَ لَهُ وَ لَا أُمَّ فَازْدَادَ عَبْدُ الْمُطَّلِبِ لَهُ رِقَّةً وَ حِفْظاً وَ كَانَتْ هَذِهِ حَالَهُ حَتَّى أَدْرَكَ عَبْدَ الْمُطَّلِبِ الْوَفَاةُ فَبَعَثَ إِلَى أَبِي طَالِبٍ وَ مُحَمَّدٌ عَلَى صَدْرِهِ وَ هُوَ فِي غَمَرَاتِ الْمَوْتِ وَ هُوَ يَبْكِي وَ يَلْتَفِتُ إِلَى أَبِي طَالِبٍ وَ يَقُولُ يَا أَبَا طَالِبٍ انْظُرْ أَنْ تَكُونَ حَافِظاً لِهَذَا الْوَحِيدِ الَّذِي لَمْ يَشَمَّ رَائِحَةَ أَبِيهِ وَ لَمْ يَذُقْ شَفَقَةَ أُمِّهِ

Rasool-Allah^-saww remained an orphan, neither having a father for him^-as nor a mother. Abdul Muttalib^-as increase the kindness to him^-saww and protection, and this was his^-saww situation until Abdul Muttalib^-saww came to the expiry. He^-saww sent for Abu Talib^-as while Muhammad^-saww was upon his^-as chest and he^-as was in the pangs of death, and he^-as was crying, and he^-as turned to Abu Talib^-as and said: ‘O Abu Talib^-as! Be a protector for this loner who has not smelt the aroma of his^-saww father and did not taste the compassion of his^-saww mother^-as.

انْظُرْ يَا أَبَا طَالِبٍ أَنْ يَكُونَ مِنْ جَسَدِكَ بِمَنْزِلَةِ كَبِدِكَ فَإِنِّي قَدْ تَرَكْتُ بَنِيَّ كُلَّهُمْ وَ أَوْصَيْتُكَ بِهِ لِأَنَّكَ مِنْ أُمِّ أَبِيهِ

Look, O Abu Talib^-as, that he^-saww should be from your^-as body at the status of your^-as liver, for I^-as am neglecting my^-as own sons, all of them, and I^-as am bequeathing you^-as with him^-saww because you^-as are from a mother of his^-as father^-as.

يَا أَبَا طَالِبٍ إِنْ أَدْرَكْتَ أَيَّامَهُ تَعْلَمُ‏ أَنِّي كُنْتُ مِنْ أَبْصَرِ النَّاسِ بِهِ وَ أَنْظَرِ النَّاسِ وَ أَعْلَمَ فَإِنِ اسْتَطَعْتَ أَنْ تَتَّبِعَهُ فَافْعَلْ وَ انْصُرْهُ بِلِسَانِكَ وَ يَدِكَ وَ مَالِكَ فَإِنَّهُ وَ اللَّهِ سَيَسُودُكُمْ وَ يَمْلِكُ مَا لَمْ يَمْلِكْ أَحَدٌ مِنْ بَنِي آبَائِي

O Abu Talib^-as! If you^-as were to com across his^-saww days, know that I^-as used to be from the most insightful of the people with him^-saww, and look at the people and (let them) know. If you^-as are able to follow him^-saww, then do so, and help him^-saww with your^-as tongue and your^-as hands, and your^-as wealth. Surely, by Allah^-azwj, he^-saww will become your^-as leader and rule what no one from the sons of my^-as fathers have ruled!

يَا أَبَا طَالِبٍ مَا أَعْلَمُ أَحَداً مِنْ آبَائِكَ مَاتَ عَنْهُ أَبُوهُ عَلَى حَالِ أَبِيهِ وَ لَا أُمُّهُ عَلَى حَالِ أُمِّهِ فَاحْفَظْهُ لِوَحْدَتِهِ هَلْ قَبِلْتَ وَصِيَّتِي

O Abu Talib^-as! I^-as do not know of anyone from your^-as forefathers whose father had died from him, upon the state of his^-saww father, nor his mother upon the state of his^-saww mother^-as, therefore protect him^-saww as he^-saww is alone. Do you^-as accept my^-as bequest?’

قَالَ نَعَمْ قَدْ قَبِلْتُ وَ اللَّهُ عَلَيَّ بِذَلِكَ‏ شَاهِدٌ

He^-as said: ‘Yes, I^-as have accepted, and Allah^-azwj is a Witness upon me^-as of that!’

فَقَالَ عَبْدُ الْمُطَّلِبِ فَمُدَّ يَدَكَ إِلَيَّ

Abdul Muttalib^-as said: ‘Extend your^-as hand towards me^-as!’

فَمَدَّ يَدَهُ فَضَرَبَ بِيَدِهِ إِلَى يَدِهِ ثُمَّ قَالَ عَبْدُ الْمُطَّلِبِ الْآنَ خُفِّفَ عَلَيَّ الْمَوْتُ

He^-as extended his^-as hand. He^-as tapped his^-as to his^-as hand, then Abdul Muttalib^-as said: ‘Now, the death is light upon me^-as!’

ثُمَّ لَمْ يَزَلْ يُقَبِّلُهُ وَ يَقُولُ أَشْهَدُ أَنِّي لَمْ أُقَبِّلْ أَحَداً مِنْ وُلْدِي أَطْيَبَ رِيحاً مِنْكَ وَ لَا أَحْسَنَ وَجْهاً مِنْكَ

Then he^-as did not cease kissing him^-as and saying: ‘I^-as testify that I^-as have not kissed anyone of my^-as sons who is of more fragrance aroma than you^-saww, nor of a more handsome face than you^-saww!’

وَ يَتَمَنَّى أَنْ يَكُونَ قَدْ بَقِيَ حَتَّى يُدْرِكَ زَمَانَهُ فَمَاتَ عَبْدُ الْمُطَّلِبِ وَ هُوَ ابْنُ ثَمَانِ سِنِينَ فَضَمَّهُ أَبُو طَالِبٍ إِلَى نَفْسِهِ لَا يُفَارِقُهُ سَاعَةً مِنْ لَيْلٍ وَ لَا نَهَارٍ وَ كَانَ يَنَامُ مَعَهُ حَتَّى بَلَغَ لَا يَأْمَنُ‏ عَلَيْهِ أَحَداً

And he^-as wished that he^-as could have remained until he^-as came across his^-saww era. Abdul Muttalib^-as passed away and he^-saww was eight years old. Abu Talib^-as took his^-saww responsibility to himself^-as, not separating from him^-as for a moment of the day nor night, and he^-as would sleep near him^-saww until he^-as reached maturity, nor trusting anyone upon him^-saww’.[75]

75^– ك، إكمال الدين أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنُ يَعْقُوبَ الْأَصَمِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ الْعُطَارِدِيِّ عَنْ يُونُسَ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ بَشَّارٍ الْهُذَلِيِ‏ عَنِ الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَهْلِهِ قَالَ: كَانَ يُوضَعُ لِعَبْدِ الْمُطَّلِبِ جَدِّ رَسُولِ اللَّهِ ص فِرَاشٌ فِي ظِلِّ الْكَعْبَةِ وَ كَانَ لَا يَجْلِسُ عَلَيْهِ أَحَدٌ مِنْ بَنِيهِ إِجْلَالًا لَهُ وَ كَانَ رَسُولُ اللَّهِ ص يَأْتِي حَتَّى يَجْلِسَ عَلَيْهِ

‘Ikmal Al Deen’ – Ahmad Bin Muhammad Bin Al-Husayn, from Muhammad Bin Yaqoub Al Asamm, from Ahmad Bin Abdul Jabbar Al Utaridy, from Yunus Bin Bukeyr, from Muhammad Bin Is’haq Bin Bashar Al Huzly, from Al-Abbas Bin Abdullah Bin Saeed, from one of his people who said,

‘A mat had been placed for Abdul Muttalib^-as, grandfather of Rasool-Allah^-saww, in the shade of the Ka’aba, and no one from his^-as sons would sit on it in reverence for him^-as, and Rasool-Allah^-saww came until he^-saww sat upon it.

فَيَذْهَبُ أَعْمَامُهُ لِيُؤَخِّرُوهُ فَيَقُولُ جَدُّهُ عَبْدُ الْمُطَّلِبِ دَعُوا ابْنِي فَيَمْسَحُ عَلَى ظَهْرِهِ وَ يَقُولُ إِنَّ لِابْنِي هَذَا لَشَأْناً

His^-saww paternal uncles went to drive him^-as away. His^-saww grandfather Abdul Muttalib^-as said: ‘Leave my^-as son^-saww alone!’ He^-as caressed upon his^-saww back and said: ‘There is great importance for this son^-saww of mine!’

فَتُوُفِّيَ عَبْدُ الْمُطَّلِبِ وَ النَّبِيُّ ص ابْنُ ثَمَانِ سِنِينَ بَعْدَ الْفِيلِ بِثَمَانِ سِنِينَ‏

Abdul Muttalib^-as died, and the Prophet^-saww was eight years old, eight years after (event of) the elephant’.[76]

76^– ك، إكمال الدين أَحْمَدُ بْنُ مُحَمَّدٍ الصَّائِغُ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ عَنْ صَالِحِ بْنِ أَسْبَاطٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ السُّلَمِيِ‏ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ‏ وَ اللَّهِ مَا عَبَدَ أَبِي وَ لَا جَدِّي عَبْدُ الْمُطَّلِبِ وَ لَا هَاشِمٌ وَ لَا عَبْدُ مَنَافٍ صَنَماً قَطُّ ‏

Ahmad Bin Muhammad Al Saig, from Muhammad Bin Ayoub, from Salih Bin Asbaat, from Ismail Bin Muhammad and Ali Bin Abdullah, from Al Rabie Bin Muhammad Al Salmy, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubabat who said,

‘I heard Amir Al-Momineen^-asws saying: ‘By Allah^-azwj! Neither did my^-asws father^-as, nor my^-asws grandfather^-asws Abdul Muttalib^-asws, nor Hashim^-asws, nor Abd Manaf, worship an idol, at all!’

قِيلَ فَمَا كَانُوا يَعْبُدُونَ قَالَ كَانُوا يُصَلُّونَ إِلَى الْبَيْتِ عَلَى دِينِ إِبْرَاهِيمَ ع مُتَمَسِّكِينَ بِهِ

It was said, ‘What were they^-as worshipping?’ He^-asws said: ‘They were praying Salat to the House (Kabah) being upon the Religion of Ibrahim^-as, adhering with him^-as’’.[77]

77^– يج، الخرائج و الجرائح‏ مِنْ مُعْجِزَاتِ النَّبِيِّ ص أَنَّ أَبْرَهَةَ بْنَ يَكْسُومَ قَادَ الْفِيَلَةَ إِلَى بَيْتِ اللَّهِ الْحَرَامِ لِيَهْدِمَهُ قَبْلَ مَبْعَثِهِ فَقَالَ عَبْدُ الْمُطَّلِبِ لِأَبْرَهَةَ وَ قَدْ حَضَرَهُ بَعْدَ أَنْ عَظَّمَ شَأْنَهُ لِسُؤَالِهِ بَعِيرَهُ إِنَّ لِهَذَا الْبَيْتِ رَبّاً يَمْنَعُهُ

‘Al-Kharaij Wa Al-Jaraih’ – From miracles of the Prophet^-saww, Abraha Bin Yaksoum guided the elephants to the Sacred House of Allah^-azwj in order to demolish it before his^-saww Prophet-hood. Abdul Muttalib^-as said to Abraha, and he^-as had presented to him after his^-as great importance to ask him for his^-as camels: ‘For this House there is a Lord^-azwj to Defend it’.

ثُمَّ رَجَعَ إِلَى أَهْلِ مَكَّةَ فَدَعَا عَبْدُ الْمُطَّلِبِ عَلَى أَبِي قُبَيْسٍ وَ أَهْلُ مَكَّةَ قَدْ صَعِدُوا وَ تَرَكُوا مَكَّةَ ثُمَّ قَالَ لِأَبِي طَالِبٍ‏ اخْرُجْ وَ انْظُرْ مَا ذَا تَرَى فِي السَّمَاءِ

Then he^-as returned to the people of Makkah. He^-as called Abdul Muttalib^-as to (mount) Abu Qubays, and the people of Makkah had ascended and left Makkah. Then he^-as said to Abu Talib^-as (Abdullah^-as): ‘Go out and look what you^-as can see in the sky!’

فَرَجَعَ قَالَ طُيُوراً لَمْ تَكُنْ فِي وِلَايَتِنَا وَ قَدْ أَخْبَرَهُ سَيْفُ بْنُ ذِي يَزَنَ وَ غَيْرُهُ بِهِ فَأَرْسَلَ اللَّهُ عَلَيْهِمْ طَيْراً أَبَابِيلَ وَ دَفَعَهُمْ عَنْ مَكَّةَ وَ أَهْلِهَا

He^-as returned. He^-as said: ‘Birds who have not existed in our^-as domain (land)’ – and Sayf Bin Zi Yazan and others had informed him^-as of it. Allah^-azwj Sent flocks of birds and repeleed them from Makkah and its people’.[78]

78^– قب، المناقب لابن شهرآشوب‏ لَمَّا قَصَدَ أَبْرَهَةُ بْنُ الصَّبَّاحِ لِهَدْمِ الْكَعْبَةِ أَتَاهُ عَبْدُ الْمُطَّلِبِ لِيَسْتَرِدَّ مِنْهُ إِبِلَهُ فَقَالَ تُعْلِمُنِي فِي مِائَةِ بَعِيرٍ وَ تَتْرُكُ دِينَكَ وَ دِينَ آبَائِكَ وَ قَدْ جِئْتُ لِهَدْمِهِ فَقَالَ عَبْدُ الْمُطَّلِبِ أَنَا رَبُّ الْإِبِلِ وَ إِنَّ لِلْبَيْتِ رَبّاً سَيَمْنَعُهُ مِنْكَ فَرَدَّ إِلَيْهِ إِبِلَهُ فَانْصَرَفَ إِلَى قُرَيْشٍ فَأَخْبَرَهُمُ الْخَبَرَ وَ أَخَذَ بِحَلْقَةِ الْبَابِ قَائِلًا

‘Al-Manaqib’ of Bin Shehr Ashoub –

When Abraha Bin Al Sabah aimed at demolishing the Kabah, Abdul Muttalib^-as came to him to seek the return of his^-as camels to him^-as. He said, ‘You are letting me know of a hundred camels and are neglecting your^-as religion and religion of your^-as forefathers^-as, and I have come to demolish it?’

يَا رَبِّ لَا أَرْجُو لَهُمْ سِوَاكَا		يَا رَبِّ فَامْنَعْ مِنْهُمْ حِمَاكَا
إِنَّ عَدُوَّ الْبَيْتِ مَنْ عَادَاكَا		امْنَعْهُمْ أَنْ يُخْرِبُوا قِرَاكَا

Abdul Muttalib^-as said: ‘O Lord^-azwj! I^-as do not hope for them besides You^-azwj! O Lord^-azwj! Defend Your^-azwj Sanctuary from them. Then enemy of the House is the one who is  Your^-azwj enemy. Prevent them to ruin Your^-azwj town’.

وَ لَهُ أَيْضاً

لَاهُمَّ إِنَّ الْمَرْءَ يَمْنَعُ رَحْلَهُ فَامْنَعْ رِحَالَكَ‏

لَا يَغْلِبَنَّ صَلِيبُهُمْ وَ مِحَالُهُمْ عَدْواً مِحَالَكَ–

For him^-as as well: ‘O God^-azwj! The man defends his belongings, so Defend Your^-azwj Belonging! Do not let their crucifixes and might or Your^-azwj enemies overcome Your^-azwj Might!’

فَانْجَلَى نُورُهُ عَلَى الْكَعْبَةِ فَقَالَ لِقَوْمِهِ انْصَرِفُوا فَوَ اللَّهِ مَا انْجَلَى مِنْ جَبِينِي هَذَا النُّورُ إِلَّا ظَفِرْتُ وَ الْآنَ قَدِ انْجَلَى عَنْهُ وَ سَجَدَ الْفِيلُ لَهُ

His^-saww Noor flashed at the Kabah. He^-as said to his^-as people: ‘Leave, for by Allah^-azwj, this Noor has not flashed from my^-as forehead except I^-as have been victorious, and now it has flashed from it, and the elephants had prostrated to it!’

فَقَالَ لِلْفِيلِ يَا مَحْمُودُ فَحَرَّكَ الْفِيلُ رَأْسَهُ فَقَالَ لَهُ تَدْرِي لِمَ جَاءُوا بِكَ فَقَالَ الْفِيلُ بِرَأْسِهِ لَا فَقَالَ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتَرَاكَ فَاعِلَ ذَلِكَ فَقَالَ الْفِيلُ بِرَأْسِهِ لَا

He^-as said to the elephants: ‘O Mahmoun!’ The elephant moved his head. He^-as said: ‘Do you know why they have come with you?’ The elephant said (gestured) with its head, ‘No’. He^-as said: ‘They have come with you to demolish the House of your Lord^-azwj! Do you see yourself doing that?’ The elephant said (gestured) with its head, ‘No’’’.[79]

79^– قب، المناقب لابن شهرآشوب عِكْرِمَةُ قَالَ: كَانَ يُوضَعُ فِرَاشٌ لِعَبْدِ الْمُطَّلِبِ فِي ظِلِّ الْكَعْبَةِ وَ لَا يَجْلِسُ عَلَيْهِ أَحَدٌ إِجْلَالًا لَهُ وَ كَانَ بَنُوهُ يَجْلِسُونَ حَوْلَهُ حَتَّى يَخْرُجَ

‘Al-Manaqib’ of Bin Shehr Ashoub – Ikrimah said, ‘A mat was placed for Abdul Muttalib^-as in the shade of the Kabah and no one would sit on it as reverence for him^-as, and his^-as sons would be sitting around it until he^-as would emerge.

فَكَانَ رَسُولُ اللَّهِ ص يَجْلِسُ عَلَيْهِ فَيَأْخُذُهُ أَعْمَامُهُ لِيُؤَخِّرُوهُ فَيَقُولُ لَهُمْ عَبْدُ الْمُطَّلِبِ دَعُوا ابْنِي فَوَ اللَّهِ إِنَّ لَهُ لَشَأْناً عَظِيماً إِنِّي أَرَى أَنَّهُ سَيَأْتِي عَلَيْكُمْ وَ هُوَ سَيِّدُكُمْ ثُمَّ يَحْمِلُهُ فَيَجْلِسُهُ مَعَهُ وَ يَمْسَحُ ظَهْرَهُ وَ يُقَبِّلُهُ وَ يُوصِيهِ إِلَى أَبِي طَالِبٍ‏

Rasool-Allah^-saww came and sat upon it. His^-saww paternal uncles grabbed him^-as to drive him^-saww away. Abdul Muttalib^-as said to them: ‘Leave my^-as son alone, for by Allah^-azwj, there is a might importance for him! I^-as see that he would be coming to you all and be your chief’. Then he^-as carried him^-saww and seated him^-saww with him^-as, and caressed his^-saww back and kissed it, and bequeathed (regarding) him^-saww to Abu Talib^-as’.[80]

(The following is from the Non-Shia (Wahabi) Imam Al-Waqidy)

80^– فض: قال الواقدي: كان في زمان عبد المطلب رجل يقال له: سيف بن ذي يزن، وكان من ملوك اليمن، وقد أنفذ ابنه إلى مكة واليا ” من قبله، وتقدم إليه باستعمال العدل والانصاف ففعل ما أمره به أبوه، ثم إن عبد المطلب دعا برؤوساء قريش مثل عتبة ابن ربيعة، ومثل الوليد بن المغيرة، وعقبة بن أبي معيط، وامية بن خلف، ورؤساء بني هاشم، فاجتمعوا في دار الندوة ، فلما قعدوا وأخذوا مراتبهم فتكلم عبد المطلب وقال: اعلموا أني قد دبرت تدبيرا “، فقال المشايخ: وما دبرت يا رئيس قريش وكبير بني هاشم ؟ فقال: يا قوم إنكم تحتاجون أن تخرجوا معي نحو سيف بن ذي يزن لتهنيته في ولايته وهلاك عدوه ليكون أرفق بنا، وأميل إلينا، فقالوا له بأجمعهم: نعم ما رأيت، ونعم ما دبرت، قال: فخرج عبد المطلب ومعه سبعة وعشرون رجلا ” على نوق جياد نحو اليمن، فلما وصلوا إلى سيف بن ذي يزن بعد أيام سألوا عن الوصول إليه، قالوا لهم: إن الملك في القصر الوردي، وكان من عاداته  في أوان الورد أن يدخل قصر غمدان، ولا يخرج إلا بعد نيف وأربعين يوما “، ولا يصل إليه ذوحاجة ولا زائر، وأنتم قصدتم الملك في أيام الورد، فذهب عبد المطلب إلى باب بستانه، وكان لقصر غمدان في وسط البستان أبواب، وكان لهذا البستان باب يفتح إلى البرية، وقد وكل بذلك البستان بوابا ” واحدا “، فقال عبد المطلب لاصحابه: لعلنا يتهيئ لنا الدخول بحيلة، ولا يتهيئ إلا هي، فقال القوم: صدقت، قال الواقدي: ثم إن عبد المطلب نزل وأخذ نحو الباب، فنظر إلى البواب وسلم عليه، فقال له: يا بواب دعني أن أدخل هذا البستان، فقال البواب: واعجبا ” منك ! ما أقل فهمك، وأضعف رأيك ؟ أمصروع أنت ؟ فقال له عبد المطلب: ما رأيت من جنوني ؟ فقال له البواب: ما علمت أن سيف بن ذي يزن في القصر مع جواريه وخدمه قاعدا ” فإن بصر بك في بستانه أمر بقتلك، وإن سفك دمك عنده أهون من شربة ماء، فقال له عبد المطلب: دعني أدخل ويكون من الملك إلي ما يكون، فقال له البواب: يا مغلوب العقل إن الملك في القصر وعيناه للباب والبواب، إنه قدر ما يرمق  أن يأمر بقتلك، فقال عقيل بن أبي وقاص: يا أبا الحارث أما علمت أن المصابيح لا تضئ إلا بالدهن ؟ فقال عبد المطلب: صدقت، قال الواقدي: ثم إن عبد المطلب دعا بكيس من أديم فيه ألف دينار، وقال: بعد أن صب الكيس بين يدي البواب يا هذا إن تركتني أدخل البستان جعلت هذا بري إليك، فاقبل صلتي، وخل سبيلي، فلما نظر البواب إلى الدرهم  خر مبهوتا ” وقال له البواب: يا شيخ إن دخلت ونظر إليك وسألك عن كيفية دخولك ما أنت قائل ؟ قال عبد المطلب: أقول له: كان البواب نائما ” وشرط عليه عبد المطلب أن لا يكذبه إن دعاه الملك للمسألة فيقول: غفوت وليس لي بدخوله علم، قال: نعم، فقال عبد المطلب: إن كذبتني في هذا صدقت الملك عن الصلة التي وصلتك بها، فقال له البواب: ادخل يا شيخ، فدخل عبد المطلب البستان، وكان قصر غمدان في وسط الميدان والبستان كأنه جنة من الجنان، قد حف بالورد والياسمين وأنواع الرياحين والفواكه، وفيه أنهار جارية وسطه، وإذا سيف بن ذي يزن قد اتكأ على عمود المنظرة من قصره، فلما نظر إلى عبد المطلب غضب وقال لغلمانه: من ذا الذي دخل علي بغير إذني ؟ ايتوني به سريعا “، فسعى إليه الغلمان والخدم فاختطفوه من البستان، فلما دخل عبد المطلب عليه رأى قصرا ” مبنيا ” على حجر، مطلى بطلاء الوردي، منقشا ” بنقش اللازوردي، وورد على أمثال الورد، ورأى عن يمين الملك وعن شماله وبين يديه من الجواري ما لا عدد لهن، ورأى بقرب الملك عمودا ” من عقيق أحمر، وله رأس من ياقوت أزرق، مجوف محشى بالمسك، ورأى عن يساره تورا ” من ذهب أحمر، وعلى فخذه سيف نقمته مكتوب عليه بماء الذهب. شعر: رب ليث مدجج كان يحمي * ألف قرن منغمد الاغمادي وخميس ملفف بخميس * بدد  الدهر جمعهم في البلاد قال الواقدي: فوقف عبد المطلب بين يديه ولم يتكلم له الملك ولا عبد المطلب حتى كرع الملك في التور الذي بين يديه، فلما فرغ من شربه نظر إليه وكان سيف قد شاهد عبد المطلب قبل هذا، ولكنه انكره حتى استنطقه، فقال له الملك: من الرجل ؟ فقال أنا عبد المطلب بن هاشم بن عبدمناف بن قصي بن كلاب بن مرة بن مضر بن نزار بن معد بن عدنان، حتى بلغ آدم عليه السلام، فقال له الملك: أنت ابن اختي ؟ فقال: نعم أيها الملك أنا ابن اختك، وذلك أن سيف بن ذي يزن كان من آل قحطان، وآل قحطان من الاخ، وآل إسماعيل من الاخت، فعلم سيف بن ذي يزن أن عبد المطلب ابن اخته، فقال سيف: أهلا ” وسهلا ” وناقة ” ورحلا “، ومد الملك يده إلى عبد المطلب، وكذلك عبد المطلب إلى نحو الملك، فأمره الملك بالقعود وكناه بأبي الحارث، أنتم معاشر أهل الشار، رجال الليل والنهار، وغيوث الجدب والغلاء، وليوث الحرب بضرب الطلا، ثم قال: يا أبا الحارث فيم جئت ؟ فقال له عبد المطلب: نحن جيران بيت الله الحرام، وسدنة البيت ، وقد جئت إليك وأصحابي بالباب لنهنئك بولايتك وما فوضه الله تعالى من النصر لك وأجراه على يديك من هلاك عدوك، فالحمد لله الذي نصرك، وأقر عينيك، وأفلج حجتك ، وأقرعيوننا بخذلان عدوك، فأطال الله تعالى في سوابغ نعمه مدتك، وهنأك بما منحك، ووصلها بالكرامة الابدية، فلا خيب دعائي فيك أيها الملك، ففرح سيف بدعائه واستقر له بالمحبة بما سمع من تهنيته، ثم أمره أن يصير هو ومن معه بالباب من أصحابه إلى دار الضيافة إلى أن يؤمر بإحضارهم بعد هذا اليوم إلى مجلسه، فمضى وحجابه وخدمه بين يديه إلى حيث أمرهم، وخرج عبد المطلب واستوى على جمله وأتبعه أصحابه وبين يديه غلمان الملك وحوله حتى أنزلوه وأصحابه الدار، وبالغوا بالتوصية به وبأصحابه، فأمر الملك أن يجري عليهم في كل يوم ألف درهم بيض، فبقي عبد المطلب في دار الضيافة سريرا ”  حتى تصرمت أيام الورد، فلما كان في اليوم الذي أراد فيه مجلسه للتسليم عليه والنظر في أمره ذكر عبد المطلب في شطر من ليلته فأمر بإحضاره وحده، فدخل عليه الرسول فأمره وأعلمه بمراد الملك منه، فقام معه إليه، فإذا الملك في مجلسه وحده، فقال لخدمه: تباعدوا عنا، فلم يبق في المجلس غير الملك وعبد المطلب، وثالثهم رب العزة تبارك وتعالى، فقال له الملك: يا أبا الحارث، إن من آرائي أن افوض إليك علما ” كنت كتمته عن غيرك، وأريد أن أضعه عندك، فإنك موضع ذلك، وأريد أن تطويه وتكتمه إلى أن يظهره الله تعالى، فقال عبد المطلب: السمع والطاعة للملك، وكذا الظن بك فقال الملك: اعلم يا أبا الحارث إن بأرضكم غلاما ” حسن الوجه والبدن، جميل القد والقامة، بين كتفيه شامة، المبعوث من تهامة، أنبت الله تعالى على رأسه شجرة النبوة، وظللته الغمامة، صاحب الشفاعة يوم القيامة، مكتوب بخاتم النبوة على كتفيه سطران: لا إله إلا الله، والثاني محمد رسول الله، والله تعالى أمات امه وأباه، وتكون تربيته على جده وعمه، وإني وجدت في كتب بني إسرائيل صفته أبين وأشرح من القمر بين الكواكب، وإني أراك جده، فقال عبد المطلب: أنا جده أيها الملك، فقال الملك: مرحبا ” بك وسهلا ” يا أبا الحارث، ثم قال له الملك: اشهدك على نفسي يا أبا الحارث إني مؤمن به وبما يأتي به من عند ربه، ثم تأوه سيف ثلاث مرات بأن يراه فكان ينصره وينظره، يتعجب منه الطير في الهواء، ثم قال: يا أبا الحارث عليك بكتمان ما ألقيت عليك، ولا تظهره إلى أن يظهره الله تعالى، فقال عبد المطلب: السمع والطاعة للملك، ونظر عبد المطلب في لحية سيف بن ذي يزن سوادا ” وبياضا “، وخرج من عنده وقد وعده في الحباء في غد ليرحلوا إلى أرض الحرم إن شاء الله تعالى، فلما رجع إلى أصحابه وجدهم وجلين شاحبين وقد أكثروا الفكر فيه حين دعاه الملك في مثل ساعته التى دعاه فيها، فقالوا له، ما كان يريد الملك منك ؟ قال عبد المطلب: يسألني عن رسوم مكة وآثارها، ولم يخبر عبد المطلب أحدا بما كان بينه وبين الملك، وغدا عليهم رسول الملك من غد يحضرهم مجلسه فتطيبوا وتزينوا ودخلوا القصر، وعبد المطلب يقدمهم، فدخلوا عليه فنظر عبد المطلب فإذا برأسه ولحيته حالكا “، فقال له عبد المطلب: إني تركتك أبيض اللحية فما هذا ؟ فقال له الملك: إني أستعمل الخضاب، فقال أصحاب عبد المطلب: إن رأى الملك أن يرانا أهلا ” لذلك الخضاب فليفعل، قال فأمر الملك أن يؤخذ بهم إلى الحمام، وكان القوم بيض الرؤوس واللحاء، فخضبوا هناك فخرجوا ولشعورهم بريق كأسود ما يكون من الشعر، ويقال: إن سيفا ” أول من خضب رأسه ولحيته. قال الواقدي: ثم إن الملك أمر لكل واحد منهم ببدرة بيض، فحمل كل واحد منهم على دابة وبغل، وأمر لكل واحد منهم بجارية وغلام وبتخت ثياب  فاخرة، ولعبد المطلب بضعفي ما وهب لهم، ثم دعا الملك بفرسه العقاب وبغلته الشهباء وناقته العضباء  وقال يا أبا الحارث: إن الذي اسلمه إليك  أمانة في عنقك تحفظها إلى أن تسلمها إلى محمد صلى الله عليه وآله إذا بلغ مبلغ الرجال فقال له: اعلم أني ما طلبت على ظهر هذه الفرس شيئا ” إلا وجدته، وما قصدني عدو وأنا راكب عليها إلا نجاني الله تعالى منه، وأما البغلة فإني كنت أقطع بها الدكداك والجبال لحسن سيرها، ولا أنزل عنها ليلي ونهاري، فأمره أن يتحفظ ويجعلها لي تذكرة، وبلغه عني التحية الكثيرة، فقال عبد المطلب: السمع والطاعة لامر الملك، ثم ودعوه وخرجوا نحو الحرم حتى دخلوا مكة، فوقعت الصيحة في البلد بقدومهم، فخرج الناس يستقبلونهم، وخرج أولاد عبد المطلب وقعد النبي على صخرة وقد ألقى كمه على وجهه لئلا تناله الشمس حتى تقارب عبد المطلب، فنظر أولاده إليه وقالوا: يا أبانا خرجت إلى اليمن شيخا ” ورجعت شابا “، قال: نعم أيها الفتيان سأخبركم بما ذكرتم، ثم قال لهم: أين سيدي محمد ؟ فقالوا: إنه قعد في بعض الطريق ينتظركم، ثم إن عبد المطلب سار نحوه حتى وصل إليه مع أصحابه، فنزل عن مركوبه وعانقه وقبل ما بين عينيه، وقال له: إن هذا الفرس والبغلة والناقة أهداها إليك سيف بن ذي يزن، ويقرء عليك التحية الطيبة، ثم أمر أن يحمل رسول الله صلى الله عليه وآله على الفرس، فلما استوى النبي صلى الله عليه وآله على ظهر الفرس انتشط وصهل صهيلا ” شديدا ” فرحا ” برسول الله صلى الله عليه وآله، ونسب هذا الفرس إنه عقاب بن ينزوب بن قابل بن بطال بن زاد الراكب بن الكفاح بن الجنح بن موج بن ميمون بن ريح، أمر الله تعالى قال: كن، فكان بأمره. قال الواقدي: وأخذ ابو طالب بلجام فرسه، وحف برسول صلى الله عليه وآله أعمامه، فقال صلى الله عليه وآله: خلوا عني فإن ربي يحفظني ويكلاني ، فخلوا عنه، فدخل النبي صلى الله عليه وآله إلى مكة على حالته، فشاع خبره في قريش وبني هاشم، فتعجب من أمره الخلق، وبقي النبي صلى الله عليه وآله فرحا ” مسرورا ” عند عبد المطلب. قال الواقدي: ودب النبي صلى الله عليه وآله ودرج وأتى عليه ثمان سنين وثمانية أشهر وثمانية أيام فعندها اعتل عبد المطلب علة شديدة فأمر أن يحمل سريره إلى عند البيت الحرام، وينصب هناك عند أستار الكعبة، وكان لعبد المطلب سرير من خيزران أسود ورثه من جده عبد مناف، وكان السرير له شبكات من عاج وآبنوس وصندل وعود أحسن ما يكون إحكاما “وهيئة، وأمر عبد المطلب أن يزين السرير بألوان الفرش والديباج الرقاق، وأمر أن ينصب فوق سريره فسطاط من ديباج أحمر، ففعل ذلك، وحمل عبد المطلب إلى بيت الله الحرام ونام على ذلك السرير المزين، وقعد حوله أولاده، وكان له من البنين عشرة أنفس، فمات منهم عبد الله، وبقى بعده تسعة أنفس شجعان يعد كل واحد منهم بألف، وقعدوا حوله وحفوا بعبد المطلب يبكون ودموعهم تتقاطر كالمطر، وقعد النبي صلى الله عليه وآله واجتمعت عند عبد المطلب بطون العرب وكبار قريش مصطفون ، ما منهم أحد إلا وعيناه تهملان بالدموع، فعند ذلك ظهر أبو لهب لعنه الله وأخزاه وأخذ برأس رسول الله صلى الله عليه وآله لينحيه عن عبد المطلب فصاح عبد المطلب وانتهره ، وقال له: مه يا عبد العزى أنت من عداوتك لا تنفك من إظهارك ببغضك لولدي محمد، اقعد مكانك وأمسك  عنه، وقام أبو لهب وقعد عند رجل عبد المطلب خجلا ” مخذولا “، لأن أبا لهب كان من الفراعنة المبغضين لرسول الله صلى الله عليه وآله، ثم مال عبد المطلب إلى جنبه وأقبل بوجهه على أبي طالب لأنه  لم يكن في اولاد عبد المطلب أرفق منه برسول الله صلى الله عليه وآله ولا أميل منه، ثم أنشأ يقول – شعر^–: اوصيك يا عبد مناف بعدي * بموحد بعد أبيه فردي فارقه وهو ضجيع المهدي * فكنت كالام له في الوجدي قد كنت ألصقه الحشى والكبدي * حتى إذا خفت فراق الوحدي اوصيك أرجى أهلنا بالرفدي * يابن الذي غيبته في اللحدي بالكره مني ثم لا بالعمدي * وخيرة الله يشاء في العبدي ثم قال عبد المطلب: يا أبا طالب إنني القي إليك بعد وصيتي، قال أبو طالب: ما هي ؟ قال: يا بني اوصيك بعدي بقرة عيني محمد صلى الله عليه وآله وأنت تعلم محله مني، ومقامه لدي، فأكرمه بأجل الكرامة، ويكون عندك ليله ونهاره ومادمت في الدنيا، الله ثم الله في حبيبه، ثم قال لاولاده: اكرموا وجللوا محمدا ” صلى الله عليه وآله، وكونوا عند إعزازه وإكرامه، فسترون منه أمرا ” عظيما ” عليا “، وسترون آخر أمره ما أنا أصفه لكم عند بلوغه، فقالوا بأجمعهم: السمع والطاعة يا أبانا نفديه بأنفسنا وأموالنا ونحن له فدية، قال أبو طالب: قد أوصيتنا بمن هو أفضل مني ومن إخواني، قال: نعم،^– ولم يكن في أعمام النبي صلى الله عليه وآله أرفق من أبي طالب قديما ” وحديثا ” في أمر محمد صلى الله عليه وآله^–، ثم قال: إن نفسي ومالى دونه فداء  انازع معاديه: وأنصر مواليه، فلا يهمنك أمره. قال الواقدي: ثم إن عبد المطلب غمض عينيه وفتحهما ونظر قريشا ” وقال: يا قوم أليس حقي عليكم واجبا ” ؟ فقالوا بأجمعهم: نعم حقك على الكبير والصغير واجب، فنعم القائد ونعم السائق فينا كنت، فجزاك الله تعالى عنا خيرا “، ويهون عليك سكرات الموت، وغفر لك ما سلف من ذنوبك، فقال عبد المطلب: اوصيكم بولدي محمد بن عبد الله صلى الله عليه وآله فأحلوه محل الكرامة فيكم وبروه ولا تجفوه، ولا تستقبلوه بما يكره، فقالوا بأجمعهم: قد سمعنا منك وأطعناك فيه، ثم قال لهم عبد المطلب: إن الرئيس عليكم من بعدي الوليد بن المغيرة أبو عبدالشمس بن أبي العاص بن نقية بن عبد شمس بن عبدمناف، فضجت الخلق بأجمعهم وقالوا: قبلنا أمرك، فنعم ما رأيته رأيا “، ونعم ما خلفته فينا بعدك، وصارت قريش وبنو هاشم تحت ركاب الوليد بن المغيرة، فعند ذلك تغير وجه عبد المطلب واخضرت أظافير يديه ورجليه، ووقع على وجنتيه غبار الموت، يكثر التقلب من جنب إلى جنب، ومرة يقبض رجلا ” ويبسط اخرى، والخلائق من قريش وبني هاشم حاضرون، وقد صارت مكة في ضجة واحدة، وأراد النبي صلى الله عليه وآله أن يقوم من عنده ففتح عبد المطلب عينيه وقال: يا محمد تريد أن تقوم ؟ قال: نعم، فقال عبد المطلب: يا ولدي فإني وحق رب السماء لفي راحة مادمت عندي، قال: فقعد النبي صلى الله عليه وآله فما كان إلا عن قليل حتى قضى نحبه. قال الواقدي: ثم قاموا في تغسيله فغسلوه وكفنوه وحنطوه، وجعلوه في أعواد المنايا وحملوه إلى ذيل الصفا، وما بقي في مكة شيخ ولا شاب ولا حر ولا عبد من الرجال و النساء إلا وقد ذهبوا إلى جنازته وعظموها ودفنوه، فرجع الخلق من جنازته باكين عليه لفقده من مكة، فقالت عاتكة بنت عبد المطلب ترثي أباها وتقول: ألا يا عين ويحك فاسعديني * بدمع واكف هطل غزير على رجل أجل الناس أصلا * وفرعا ” في المعالي والظهور طويل الباع أروع شيظميا * أغر كغرة القمر المنير وقالت صفية ترثي أباها: أعيني جودا بالدموع السواكب * على خير شخص من لوي بن غالب  أعيني جودا عبرة بعد عبرة * على الاسد الضرغام محض الضرائب  وقالت برة بنت عبد المطلب تبكي أباها وترثيه: أعيني جودا بالدموع الهواطل * على النحر مني مثل فيض الجداول ولا تسأما أن تبكيا كل ليلة * ويوم على مولى كريم الشمائل أبا الحارث الفياض ذو الباع والندى * رئيس قريش كلها في القبائل فأسقى مليك الناس موضع قبره * بنوء الثريا  ديمة بعد وابل وقالت أروى بنت عبد المطلب ترثي أباها: ألا يا عين ويحك فاسعديني * بويل واكف من بعد ويل بدمع من دموعك ذو غروب * فقد فارقت ذا كرم ونبل طويل الباع أروع ذي المعالي * أبوك الخير وارث كل فضل وقالت آمنة بنت عبد المطلب تبكي أباها وترثيه: بكت عيني وحق لها البكاء * على سمح السجية والحياء على سمح الخليقة أبطحي * كريم الخيم ينميه العلاء أقب الكشح أروع ذي اصول * له المجد المقدم والثناء وكان هو الفتى كرما ” وجودا ” * وبأسا ” حين يشتبك القناء 

(P.s. – This is from Al-Waqidy, a non-Shia (Whabi imam)[81]

81^– د، العدد القوية لَمَّا مَاتَتْ آمِنَةُ ضَمَّ عَبْدُ الْمُطَّلِبِ رَسُولَ اللَّهِ ص إِلَى نَفْسِهِ وَ كَانَ يَرِقُّ عَلَيْهِ وَ يُحِبُّهُ وَ يُقَرِّبُهُ إِلَيْهِ وَ يُدْنِيهِ وَ خَرَجَ رَسُولُ اللَّهِ ص يَوْماً يَلْعَبُ مَعَ الْغِلْمَانِ حَتَّى بَلَغَ الرَّدْمَ‏ فَرَآهُ قَوْمٌ مِنْ بَنِي مُدْلِجٍ‏

‘Al Adad Al-Qawiya’ – When Aamina^-as passed away, Abdul Muttalib^-as took responsibility of Rasool-Allah^-saww to himself^-as, and he^-as was kind to him^-saww and loved him^-as, and drew him^-saww closer to him^-as, and be near him^-as. One day Rasool-Allah^-saww was playing with the boys until he^-saww reached the dam, a group of people from the clan of Mudlij saw him^-saww.

فَدَعَوْهُ فَنَظَرُوا إِلَى قَدَمَيْهِ وَ إِلَى أَثَرِهِ ثُمَّ خَرَجُوا فِي أَثَرِهِ فَصَادَفُوا عَبْدَ الْمُطَّلِبِ قَدِ اعْتَنَقَهُ فَقَالُوا لَهُ مَا هَذَا مِنْكَ قَالَ ابْنِي

They called him^-saww. They looked at his^-saww feet and at his^-as tracks. Then they went out in his^-saww tracks. They came to Abdul Muttalib^-as while he^-as was hugging him^-saww. They said to him^-as, ‘What is this one from you^-as?’ He^-as said: ‘My^-as son^-saww!’

قَالُوا احْتَفِظْ بِهِ فَإِنَّا لَمْ نَرَ قَدَماً أَشْبَهَ بِالْقَدَمِ الَّتِي فِي الْمَقَامِ مِنْهُ

They said, ‘Be protective of him^-saww, for we have not seen any footprint more resembling the footprint which is in the standing place (of Ibrahim^-as), than his’.

فَقَالَ عَبْدُ الْمُطَّلِبِ لِأَبِي طَالِبٍ اسْمَعْ مَا يَقُولُ هَذَا

Abdul Muttalib^-as said to Abu Talib^-as: ‘Listen to what this one is saying!’

فَكَانَ أَبُو طَالِبٍ يَحْتَفِظُ بِهِ‏

Abu Talib^-as was protective of him^-saww’.[82]

82^– رَوَى كُمَيْلُ بْنُ سَعِيدٍ عَنْ أَبِيهِ قَالَ: حَجَجْتُ فِي الْجَاهِلِيَّةِ فَإِذَا أَنَا بِرَجُلٍ يَطُوفُ بِالْبَيْتِ وَ هُوَ يَرْتَجِزُ وَ يَقُولُ‏

يَا رَبِّ رُدَّ رَاكِبِي مُحَمَّداً		رُدَّ إِلَيَّ وَ اصْطَنِعْ عِنْدِي يَداً

It is reported by Kumeyl Bin Saeed, from his father who said,

‘I performed Hajj during the Pre-Islamic period, and there I was with a man performing Tawaaf of the House and he was chanting and saying: ‘O Lord^-azwj! Return my rider Muhammad^-saww to be returned to me and Do a Favour with me!’

قَالَ فَقُلْتُ مَنْ هَذَا قِيلَ هُوَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ ذَهَبَتْ إِبِلٌ لَهُ فَأَرْسَلَ ابْنَ ابْنِهِ فِي طَلَبِهَا وَ لَمْ يُرْسِلْهُ فِي حَاجَةٍ قَطُّ إِلَّا جَاءَ بِهَا وَ قَدِ احْتَبَسَ عَلَيْهِ

He (the narrator) said, ‘I said, ‘Who is this?’ It was said, ‘He^-as is Abdul Muttalib Bin Hashim^-as. Some camels of his^-as were lost so he^-as sent a son^-saww his^-as son^-as in seeking it, and he^-as has not sent him^-as regarding any need at all except he^-saww has come with it, and he^-saww has been delayed upon it’’.

قَالَ فَمَا بَرِحْتُ أَنْ جَاءَ النَّبِيُّ ص وَ جَاءَ بِالْإِبِلِ فَقَالَ لَهُ يَا بُنَيَّ قَدْ حَزِنْتُ عَلَيْكَ حَزَناً لَا يُفَارِقُنِي أَبَداً

He (the narrator) said, ‘I had not departed when the Prophet^-saww came, and he^-saww came with the (lost) camels. He^-as said to him^-saww: ‘O my^-as son^-saww! I^-saww have been saddedned upon with with a sadness which will not separate from me^-as, ever!’

وَ تُوُفِّيَ عَبْدُ الْمُطَّلِبِ وَ النَّبِيُّ ص لَهُ ثَمَانُ سِنِينَ وَ شَهْرَانِ وَ عَشَرَةُ أَيَّامٍ وَ كَانَ خَلْفَ جِنَازَتِهِ يَبْكِي حَتَّى دُفِنَ بِالْحَجُونِ‏ فَكَفَلَهُ أَبُو طَالِبٍ عَمُّهُ وَ كَانَ أَخَا عَبْدِ اللَّهِ لِأَبِيهِ وَ أُمِّهِ‏

And Abdul Muttalib^-as passed away while the Prophet^-saww had eight years and two months and ten days for him^-saww, and he^-saww was at the back of his^-as funeral crying until he^-as was buried at (mount) Al Hajoun. Abu Talib^-as, his^-saww paternal uncle took responsibility of him^-as, and he^-as was a brother of Abdullah^-as, of his father’s side and his^-as mother’s side’.[83]

83 كنز الكراجكي، روي‏ أنه قيل لأكثم بن صيفي و كان حكيم العرب و كان من المعمرين إنك لأعلم أهل زمانك و أحكمهم و أعقلهم و أحلمهم

‘Kanz’ of Al Karajaki – It is reported that it was said to Al Aksam Bin Sayfi, and he was a wise one of the Arabs, and he was from the ones of long lives, ‘You are a knower of the people of your era and their most wise, and most intellectual, and their most foreberaing’.

فقال و كيف لا أكون كذلك و قد جالست أبا طالب بن عبد المطلب دهره و عبد المطلب دهره و هاشما دهره و عبد مناف دهره و قصيا دهره و كل هؤلاء سادات أبناء سادات فتخلقت بأخلاقهم و تعلمت من حلمهم و اقتبست‏ سوددهم و اتبعت آثارهم‏

He said, ‘And how can I not be like that and I have sat with Abu Talib Bin Abdul Muttalib^-as for his^-as life, and Abdul Muttalib^-as for his^-as life, and Hashim^-as for his^-as life, and Abd Manaf^-as for his^-as life, and Qusay^-as for his^-as life, and all of them are chiefs sons of chiefs. I adopted manners from their^-as mannerisms, and learn from their^-as forbearance, and attained their^-as nobility, and I followed their^-as tracks’.[84]

84 كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُحْشَرُ عَبْدُ الْمُطَّلِبِ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ‏ عَلَيْهِ سِيمَاءُ الْأَنْبِيَاءِ وَ هَيْبَةُ الْمُلُوكِ‏

‘Al Kafi’^– Muhammad Bin Yahya, from Bin Isa, from Bin AbuUmeyr, from Jameel, from Zurara,

‘From Abu Abdullah^-asws having said: ‘Abdul Muttalib^-asws would be Gathered on the Day of Qiyamah as one community alone, upon him^-as would be a mark of the Prophets^-as and prestige of the kings’’.[85]

85^– كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ الْأَصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَبْدَ الْمُطَّلِبِ أَوَّلُ مَنْ قَالَ بِالْبَدَاءِ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ‏ عَلَيْهِ بَهَاءُ الْمُلُوكِ وَ سِيمَاءُ الْأَنْبِيَاءِ

‘Al Kafi’^– Ali, from his father, from Al Asam, from Al Haysam Bin Waqad, from Maqoun,

‘From Abu Abdullah^-asws having said: ‘Abdul Muttalib^-asws was the first one to speak with Al-Bad’a (Change of Allah^-azwj’s Decision). He^-as will be Resurrected on the Day of Qiyamah as a community, alone. Upon him^-as would be the glory of the kings and mark of the Prophets^-as’’.[86]

86^– كا، الكافي بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ‏ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ جَمِيعاً عَنْ أَبِي‏ عَبْدِ اللَّهِ ع قَالَ: يُبْعَثُ عَبْدُ الْمُطَّلِبِ أُمَّةً وَحْدَهُ عَلَيْهِ بَهَاءُ الْمُلُوكِ وَ سِيمَاءُ الْأَنْبِيَاءِ وَ ذَلِكَ أَنَّهُ أَوَّلُ مَنْ قَالَ بِالْبَدَاءِ

‘Al Kafi’^– One of our companions, from Bin Jamhour, from his father, from Bin Mahboub, from Bin Raib, from Abdul Rahman Bin Al Hajaj, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar altogether,

‘From Abu Abdullah^-asws having said: ‘Abdul Muttalib^-asws will be Resurrected as a community, alone. Upon him^-as would be the glory of the kings and mark of the Prophets^-as, and that is because he^-as was the first one to speak with A’ Bad’a (Change of Allah^-azwj’s Decision’.

قَالَ وَ كَانَ عَبْدُ الْمُطَّلِبِ أَرْسَلَ رَسُولَ اللَّهِ ص إِلَى رُعَاتِهِ فِي إِبِلٍ قَدْ نَدَّتْ لَهُ‏ فَجَمَعَهَا فَأَبْطَأَ عَلَيْهِ فَأَخَذَ بِحَلْقَةِ بَابِ الْكَعْبَةِ وَ جَعَلَ يَقُولُ يَا رَبِّ أَ تُهْلِكُ آلَكَ إِنْ تَفْعَلْ فَأَمْرٌ مَا بَدَا لَكَ

He^-asws said: ‘And Abdul Muttalib^-asws Sent Rasool-Allah^-saww to his^-as shepherds regarding the camels of his^-as which had spread out. He^-saww gathered them, but was delayed upon it, so he^-as grabbed a circle of the Door of the Kabah and went on saying: ‘O Lord^-azwj! Will You^-azwj Destroy Your^-azwj Sign? If You^-azwj Do so, then it would be a matter what has Changed Your^-azwj Decision’.

فَجَاءَ رَسُولُ اللَّهِ ص بِالْإِبِلِ وَ قَدْ وَجَّهَ عَبْدُ الْمُطَّلِبِ فِي كُلِّ طَرِيقٍ وَ فِي كُلِّ شِعْبٍ فِي طَلَبِهِ وَ جَعَلَ يَصِيحُ يَا رَبِّ أَ تُهْلِكُ آلَكَ إِنْ تَفْعَلْ فَأَمْرٌ مَا بَدَا لَكَ

Then, Rasool-Allah^-saww came with the camel, and Abdul Muttalib^-asws had looked for him^-saww in every street, and in every cave in seeking him^-saww, and he^-as went on shouting: ‘O Lord^-azwj! Will You^-azwj Destroy Your^-azwj Sign? If You^-azwj Do so, then it is a matter what has Changed Your^-azwj Decision!’

وَ لَمَّا رَأَى رَسُولَ اللَّهِ ص أَخَذَهُ فَقَبَّلَهُ فَقَالَ يَا بُنَيَّ لَا وَجَّهْتُكَ بَعْدَ هَذَا فِي شَيْ‏ءٍ فَإِنِّي أَخَافُ أَنْ تُغْتَالَ فَتُقْتَلَ‏

And when he^-as saw Rasool-Allah^-saww he^-as grabbed him^-saww and kissed him^-saww and said: ‘O my^-as son^-saww! I^-as will not send you (far) after this regarding anything, for I^-as fear you^-saww might be assassinated or murdered’’.[87]

87^– كا، الكافي الْعِدَّةُ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ ابْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَمَّا أَنْ وَجَّهَ صَاحِبُ الْحَبَشَةِ بِالْخَيْلِ وَ مَعَهُمُ الْفِيلُ لِيَهْدِمَ الْبَيْتَ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَسَاقُوهَا فَبَلَغَ ذَلِكَ عَبْدَ الْمُطَّلِبِ فَأَتَى صَاحِبَ الْحَبَشَةِ فَدَخَلَ الْآذِنُ فَقَالَ هَذَا عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ قَالَ وَ مَا يَشَاءُ قَالَ التَّرْجُمَانُ جَاءَ فِي إِبِلٍ لَهُ سَاقُوهَا يَسْأَلُكَ رَدَّهَا

‘Al Kafi’^– A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Bin Abu Umeyr, from Muhammad Bin Humran, from Aban Bin Taghlub who said,

‘Abu Abdullah^-asws said: ‘When the master of Ethiopia (Abraha) diverted with the cavalry horses and with them were the elephants, in order to demolish the House (Kabah), they passed by the camels of Abdul Muttalib^-asws. They ushered them (for themselves). (The news of) that reached Abdul Muttalib^-asws, and he^-asws came to the master of Ethiopia (Abraha). The proclaimer entered and said, ‘This is Abdul Muttalib^-asws Bin Hashim^-asws!’ He said, ‘And what does he^-asws desire?’ The translator said, ‘He^-asws has come regarding camels of his^-asws which have been ushered (by us), asking you to return them’.

فَقَالَ مَلِكُ الْحَبَشَةِ لِأَصْحَابِهِ هَذَا رَئِيسُ قَوْمٍ وَ زَعِيمُهُمْ جِئْتُ إِلَى بَيْتِهِ الَّذِي يَعْبُدُهُ لِأَهْدِمَهُ وَ هُوَ يَسْأَلُنِي إِطْلَاقَ إِبِلِهِ أَمَا لَوْ سَأَلَنِيَ الْإِمْسَاكَ عَنْ هَدْمِهِ لَفَعَلْتُ‏ رُدُّوا عَلَيْهِ إِبِلَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ لِتَرْجُمَانِهِ مَا قَالَ الْمَلِكُ فَأَخْبَرَهُ فَقَالَ‏ عَبْدُ الْمُطَّلِبِ أَنَا رَبُّ الْإِبِلِ وَ لِهَذَا الْبَيْتِ رَبٌّ يَمْنَعُهُ

The king of Ethiopia said to his companions, ‘This is a chief of the people and their leader. I have come to his^-asws House which he^-asws worships, in order to demolish it, and he^-asws is asking me to free his^-asws camels? But, had he^-asws asked me to refrain from demolishing it, I would have done so. Return his^-asws camels to him’. Abdul Muttalib^-asws said to his translator: ‘What did the king say to you?’ He informed him^-asws. Abdul Muttalib^-asws said: ‘I^-asws am the lord of the camels, and for this House (Kabah), there is a Lord^-azwj, Protecting it’.

فَرُدَّتْ عَلَيْهِ إِبِلُهُ وَ انْصَرَفَ عَبْدُ الْمُطَّلِبِ نَحْوَ مَنْزِلِهِ فَمَرَّ بِالْفِيلِ فِي مُنْصَرَفِهِ فَقَالَ لِلْفِيلِ يَا مَحْمُودُ فَحَرَّكَ الْفِيلُ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَ جَاءُوا بِكَ فَقَالَ الْفِيلُ بِرَأْسِهِ لَا فَقَالَ عَبْدُ الْمُطَّلِبِ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتَرَاكَ فَاعِلَ ذَلِكَ فَقَالَ بِرَأْسِهِ لَا فَانْصَرَفَ عَبْدُ الْمُطَّلِبِ إِلَى مَنْزِلِهِ

He returned his^-asws camels to him^-asws, and Abdul Muttalib^-asws left towards his^-asws house. He^-asws passed by the elephant during his^-asws leaving, and he^-asws said to the elephant: ‘O Mahmoud!’ The elephant moved its head. He^-asws said: ‘Do you know why they have come with you?’ The elephant said with its head, ‘No’. Abdul Muttalib^-asws said: ‘They came with you in order to demolish the House of your Lord^-azwj. Do you see yourself doing that?’ It said with its head, ‘No’. Abdul Muttalib^-asws left to go to his^-asws house’.

فَلَمَّا أَصْبَحُوا غَدَوْا بِهِ لِدُخُولِ الْحَرَمِ فَأَبَى وَ امْتَنَعَ عَلَيْهِمْ فَقَالَ عَبْدُ الْمُطَّلِبِ لِبَعْضِ مَوَالِيهِ عِنْدَ ذَلِكَ اعْلُ الْجَبَلَ فَانْظُرْ تَرَى شَيْئاً فَقَالَ أَرَى سَوَاداً مِنْ قِبَلِ الْبَحْرِ فَقَالَ لَهُ يُصِيبُهُ بَصَرُكَ أَجْمَعَ فَقَالَ لَهُ لَا وَ لَأَوْشَكَ أَنْ يُصِيبَ فَلَمَّا أَنْ قَرُبَ قَالَ هُوَ طَيْرٌ كَثِيرٌ وَ لَا أَعْرِفُهُ يَحْمِلُ كُلُّ طَيْرٍ فِي مِنْقَارِهِ حَصَاةً مِثْلَ حَصَاةِ الْخَذْفِ أَوْ دُونَ حَصَاةِ الْخَذْفِ

When it was morning, they went with it in order to demolish the Sanctuary. But it refused and prevented upon them. Abdul Muttalib^-asws said to one of his^-asws friends during that: ‘Ascend to the top of the mountain and look if you can see anything’. He said, ‘I see blackness from the direction of the sea’. He^-as said to him: ‘Do you visualise all of it?’ He said to him^-as, ‘No, I can almost see it’. When it was nearer, he said, ‘There are a lot of birds and I do not understand it. Every bird has a pebble in its beak like a flicking pebble, or smaller than a flicking pebble’.

فَقَالَ عَبْدُ الْمُطَّلِبِ وَ رَبِّ عَبْدِ الْمُطَّلِبِ مَا يُرِيدُ إِلَّا الْقَوْمَ حَتَّى لَمَّا صَارُوا فَوْقَ رُءُوسِهِمْ أَجْمَعَ أَلْقَتِ الْحَصَاةَ فَوَقَعَتْ كُلُّ حَصَاةٍ عَلَى هَامَةِ رَجُلٍ فَخَرَجَتْ مِنْ دُبُرِهِ فَقَتَلَتْهُ فَمَا انْفَلَتَ مِنْهُمْ إِلَّا رَجُلٌ وَاحِدٌ يُخْبِرُ النَّاسَ فَلَمَّا أَنْ أَخْبَرَهُمْ أَلْقَتْ عَلَيْهِ حَصَاةً فَقَتَلَتْهُ‏

Abdul Muttalib^-asws said: ‘By the Lord^-azwj of Abdul Muttalib^-asws! They are not intending except for the group of people’. When they came to be above their heads, they cast the pebbles altogether and every pebble fell on top of a man and exited from his behind, and killed him. None escaped from them except for one man who (ran back to his hometown and) informed the people (what had happened to the king and his army). When he had informed them, a pebble was thrown upon him, and killed him’’.[88]

88^– كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَبْدُ الْمُطَّلِبِ يُفْرَشُ لَهُ بِفِنَاءِ الْكَعْبَةِ لَا يُفْرَشُ لِأَحَدٍ غَيْرَهُ وَ كَانَ لَهُ وُلْدٌ يَقُومُونَ عَلَى رَأْسِهِ فَيَمْنَعُونَ مَنْ دَنَا مِنْهُ فَجَاءَ رَسُولُ اللَّهِ ص وَ هُوَ طِفْلٌ يَدْرِجُ‏ حَتَّى جَلَسَ عَلَى فَخِذَيْهِ فَأَهْوَى بَعْضُهُمْ إِلَيْهِ لِيُنَحِّيَهُ عَنْهُ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ دَعِ ابْنِي فَإِنَّ الْمَلَكَ قَدْ أَتَاهُ‏

‘Al Kafi’^– Ali, from his father, from Bin Abu Nasr, from Rafa’a,

‘From Abu Abdullah^-asws having said: ‘Abdul Muttalib^-asws was such that they used to furnish for him^-as in the courtyard of the Kabah. It was not furnished for anyone apart from him^-asws. And it was so that his^-asws sons would be standing by his^-asws head protecting him^-asws from the ones who approached him^-asws. Rasool-Allah^-saww came over, and he^-saww was a child who had begun to walk, until he^-saww came to be upon his^-asws thigh. One of them gestured towards him^-saww in order to prevent him^-saww from him^-asws, but Abdul Muttalib^-asws said to him: ‘Leave my^-asws son^-saww, for an Angel has come with him^-saww’’.[89]

89^– كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَرْسَلَ عَلَيْهِمْ طَيْراً أَبابِيلَ تَرْمِيهِمْ بِحِجارَةٍ مِنْ سِجِّيلٍ‏ قَالَ كَانَ طَيْرٌ سَافٌ‏ جَاءَهُمْ مِنْ قِبَلِ الْبَحْرِ رُءُوسُهَا كَأَمْثَالِ رُءُوسِ السِّبَاعِ وَ أَظْفَارُهَا كَأَظْفَارِ السِّبَاعِ مِنَ الطَّيْرِ

‘Al Kafi’^– Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Jameel Bin Saaleh, from Abu Maryam,

‘From Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: And He Sent birds upon them in flocks [105:3] Pelting them with stones of baked clay [105:4], he^-asws said: ‘These were low flying birds which came upon them from the sea front. Their heads were like the heads of predatory birds, and their claws were like the claws of predatory birds.

مَعَ كُلِّ طَائِرٍ ثَلَاثَةُ أَحْجَارٍ فِي رِجْلَيْهِ حَجَرَانِ وَ فِي مِنْقَارِهِ حَجَرٌ فَجَعَلَتْ تَرْمِيهِمْ بِهَا حَتَّى جُدِّرَتْ‏ أَجْسَادُهُمْ فَقَتَلَهُمْ بِهَا وَ مَا كَانَ قَبْلَ ذَلِكَ رُئِيَ شَيْ‏ءٌ مِنَ الْجُدَرِيِّ وَ لَا رَأَوْا ذَلِكَ مِنَ الطَّيْرِ قَبْلَ ذَلِكَ الْيَوْمِ وَ لَا بَعْدَهُ ‏

With each of the birds were three stones. In their legs were two stones and in their beaks was one stone each. They went on to pelt them by these until their bodies became blistered with smallpox. They killed them by it and there was not seen before that anything from the smallpox, nor were such birds seen before that day, nor after it’.

قَالَ وَ مَنْ أَفْلَتَ مِنْهُمْ يَوْمَئِذٍ انْطَلَقَ حَتَّى إِذَا بَلَغُوا حَضْرَمَوْتَ وَ هُوَ وَادٍ دُونَ الْيَمَنِ أَرْسَلَ اللَّهُ عَلَيْهِمْ سَيْلًا فَغَرَّقَهُمْ أَجْمَعِينَ قَالَ وَ مَا رُئِيَ فِي ذَلِكَ الْوَادِي مَاءٌ قَبْلَ ذَلِكَ الْيَوْمِ بِخَمْسَ عَشْرَةَ سَنَةً قَالَ فَلِذَلِكَ سُمِّيَ حَضْرَمَوْتَ حِينَ مَاتُوا فِيهِ

He^-asws said: ‘And the ones from among them who escaped on that day went until they reached Hazramaut, and it is a valley in a part of Yemen. Allah^-azwj Sent against them a flood. All of them drowned in it’. He^-asws said: ‘And no water had been seen in that valley at all for fifteen years before that’. He^-asws said: ‘That is why it has been named as Hazramaut (death arrived), for that is where they died’’.[90]

90^– ختص، الإختصاص مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ ابْنِ أَخِي الْأَصْمَعِيِ‏ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ أَبِي الْحَسَنِ‏ مَوْلَى الْمَنْصُورِ قَالَ: أَخْرَجَ إِلَيَّ بَعْضُ وُلْدِ سُلَيْمَانَ بْنِ عَلِيٍّ كِتَاباً بِخَطِّ عَبْدِ الْمُطَّلِبِ وَ إِذًا شَبِيهٌ بِخَطِّ الصِّبْيَانِ‏ بِاسْمِكَ اللَّهُمَّ ذِكْرُ حَقِّ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ مِنْ أَهْلِ مَكَّةَ عَلَى فُلَانِ بْنِ فُلَانٍ الْحِمْيَرِيِّ مِنْ أَهْلِ زَوْلِ‏ صَنْعَاءَ عَلَيْهِ أَلْفُ دِرْهَمٍ فِضَّةً طَيِّبَةً كَيْلًا بِالْجَدِيدِ وَ مَتَى دَعَاهُ بِهَا أَجَابَهُ شَهِدَ اللَّهُ وَ الْمَلَكَانِ‏

‘Al Ikhtisas’ – Muhammad Bin Ali, from Muhammad Bin Al-Hassan, from Abdul Rahman cousin of Al Asmaie, from one of our companions, from Abdul Rahman Bin Khalid Bin Abu All Hassan, a freed slave of Al Mansour who said,

‘One of the sons of Suleyman Bin Ali brought out to me a letter in the handwriting of Abdul Muttalib^-as, and it resembled the handwriting of the children: ‘In Your^-azwj Name O Allah^-azwj! A mention of the right of Abdul Muttalib Bin Hashim^-as from the people of Makkah, upon so and so, son of so and so Al Himeyri from the people of Zoul. He^-as has made upon him a thousand Dirhams of pure silver measure by the new standard, and whenever he^-as were to call upon it, he would answer. Allah^-azwj is a Witness and so are the two (recording) Angels’.[91]

91^– ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَاذَانَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْمَذَارِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: سَأَلْتُهُ عَنِ الْقَائِمِ فِي طَرِيقِ الْغَرِيِ‏ فَقَالَ نَعَمْ إِنَّهُ لَمَّا جَازُوا بِسَرِيرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع انْحَنَى أَسَفاً وَ حَزَناً عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ كَذَلِكَ سَرِيرُ أَبْرَهَةَ لَمَّا دَخَلَ عَلَيْهِ عَبْدُ الْمُطَّلِبِ انْحَنَى وَ مَالَ‏

Muhammad Bin Ahmad Bin Shazan, from Ibrahim Bin Muhammad Al Mazary, from Muhammad Bin Ja’far, from Muhammad Bin Isa, from Yunus, from Bin Muskan,

‘From Ja’far^-asws Bin Muhammad^-asws, he (the narrator) said, ‘I asked him^-asws about Al-Qaim^-asws in a street of Al-Ghary, so he^-asws said: ‘Yes, when they passed by the bed of Amir Al-Momineen Ali^-asws, it stooped out of sorry and grief upon Amir Al-Momineen^-asws, and similar to that was the throne of Abraha when Abdul Muttalib^-asws entered to see him, it stooped and inclined (out of respect)’’.[92]

92 د، العدد القوية كان لهاشم خمسة بنين عبد المطلب و أسد و نضلة و صيفي و أبو صيفي‏ و سمي هاشما لهشمه الثريد للناس في زمن المسغبة و كنيته أبو نضلة و اسمه عمرو العلى

‘Adad Al-Qawiya’ – There were five sons for Hashim^-as – Abdul Muttalib^-as, and Asad, and Nazla, and Sayfi, and Abu Sayfi, and Hashim^-as was named as such because he^-as used to crush (Hasham) the bread for the people during the times of famine, and his^-as teknonym was Abu Nazlah, and his^-as name was ‘Amro Al A’ala’.

قال ابن الزبعرى‏

كانت قريش بيضة فتقلقت		فالمخ خالصها لعبد مناف‏
الرائشون و ليس يوجد رائش‏		و القائلون هلم للأضياف‏
و الخالطون فقيرهم بغنيهم‏		حتى يكون فقيرهم كالكافي‏
عمرو العلى هشم الثريد لقومه‏		و رجال مكة مسنتون عجاف‏

Bin Al Zab’ary said (a poem), ‘Quraysh were like a single egg, then it broke open, and its pure essence belonged to Abd Manaf Bin Qusay^-as. They were those who grant gifts and generosity, though no true giver can be found like them. They are the ones who say, ‘Welome’ to the guests!’They mix their poor with their rich until the poor among them become as well^–supplied as the wealthy. Amro Al A’ala (Hashim^-as) crushed bread for his^-as people when the people of Makkah were suffering from famine and extreme hardship’.

ولد هاشم و عبد شمس توأمان في بطن فقيل إنه أخرج أحدهما و إصبعه ملتصقة بجبهة الآخر فلما أزيلت من موضعها أدميت فقيل يكون بينهما دم

Hashim^-as and Abd Shams were born as twins in the same womb. It is said that one of them was delivered while his finger was attached to the forehead of the other, and when it was removed from its place, blood flowed. It was then said that blood relationship was between them.

و كان عبد مناف وصى إلى هاشم و دفع إليه مفتاح البيت و سقاية الحاج و قوس إسماعيل و مات هاشم بغزة من آخر عمل الشام و مات عبد المطلب بالطائف

Abd Manaf^-as instructed Hashim^-as and entrusted to him^-as the keys of the House, the watering of the pilgrims, and the bow of Ismail^-as. Hashim died in Gaza at the end of a journey in Syria, and Abd Al Muṭṭalib died in Al Taif.

و أسد من ولد هاشم انقرض عقبه إلا من ابنته فاطمة أم أمير المؤمنين ع و أبو صيفي انقرض عقبه إلا من ابنته رفيقة و هي أم مخزومة بن نوفل و صيفي لا عقب له و نضلة لا عقب له و البقية من سائر ولد هاشم من عبد المطلب و عبد مناف

Asad, one of the sons of Hashim^-as, left no surviving descendants except through his daughter (Syeda) Faṭima^-as (Bint Asad), the mother of Amir Al-Momineen^-asws. Abu Ṣayfi’s lineage also ended except through his daughter Rafiqa, who was the mother of Makhzumah Bin Nawfal. Ṣayfi left no descendants, and Naḍla likewise left none. The remaining descendants of Hashim are through Abd Al-Muṭṭalib^-as and Abd Manaf^-as.

اسمه المغيرة بن قصي و اسمه زيد قصا عن دار قومه لأنه حمل من مكة في صغره إلى بلاد أزدشنوءة و سمي قصيا و يلقب بالمجمع لأنه جمع قبايل قريش بن كلاب بن مرة بن كعب بن لوي بن غالب بن فهر بن مالك بن النضر

Abd Manaf^-as was named Al-Mughira Bin Quṣay, and his name was Zayd. He was called Quṣay (The distant one) because he was taken from Makka in his childhood to the land of Azd Shanuah. He was also called Quṣay and teknonymed as Al-Mujammi (The gatherer) because he gathered the tribes of Quraysh, the descendants of Kilab Bin Murrah Bin Ka’ab Bin Luay Bin Ghalib Bin Fihr Bin Malik Bin Al Naḍr.

و سمي قريشا ابن خزيمة بن مدركة لأنهم أدركوا الشرف في أيامه ابن إلياس لأنه جاء على إياس و انقطاع ابن مضر لأخذه بالقلوب و لم يكن يراه أحد إلا أحبه ابن نزار و اسمه عمرو بن معد بن عدنان بيان راش جمع المال و الأثاث و الصديق أطعمه و سقاه و كساه و أصلح حاله.

They were called Quresh after Bin Khuzaimah Bin Mudrikah, because they ‘acquired’ nobility in his time. He was called Bin Ilyas because he came at a time of hardship and interruption, Bin Muḍar because of his strong affection and influence over hearts. No one saw him except that they loved him, Bin Nizar, whose name was ʿAmr Bin Ma’d Bin Adnan’.[93]

93^– أَقُولُ قَالَ صَاحِبُ الْمُنْتَقَى وَ غَيْرُهُ وَ رُوِيَ عَنِ ابْنِ عَبَّاسٍ وَ غَيْرِ وَاحِدٍ قَالُوا كَانَ رَسُولُ اللَّهِ ص مَعَ أُمِّهِ آمِنَةَ بِنْتِ وَهْبٍ فَلَمَّا بَلَغَ سِتَّ سِنِينَ خَرَجَتْ بِهِ إِلَى أَخْوَالِهِ بَنِي عَدِيِّ بْنِ النَّجَّارِ بِالْمَدِينَةِ تَزُورُهُمْ بِهِ وَ مَعَهُ أُمُّ أَيْمَنَ تَحْضُنُهُ وَ هُمْ عَلَى بَعِيرَيْنِ فَنَزَلَتْ بِهِ فِي دَارِ النَّابِغَةِ فَأَقَامَتْ بِهِ عِنْدَهُمْ شَهْراً

I (Majlisi) am saying, the authors of ‘Al Mantaqa’ and others – It is reported from Bin Abbas and someone else, they said,

‘Rasool-Allah^-saww was with his^-saww mother Aamina^-asws Bint Wahab^-as. When he^-saww reached six years, she^-as went out with him^-saww to his^-saww maternal uncles of the clan of Ady Bin Al-Najjar at Al-Medina visiting them with him^-saww, and with him^-saww was Umm Ayman to babysit him^-saww, and they were upon two camels. She^-as descended with him^-saww in the house of Al-Nabagah, and stayed with him^-saww with them for a month.

وَ كَانَ قَوْمٌ مِنَ الْيَهُودِ يَخْتَلِفُونَ وَ يَنْظُرُونَ قَالَتْ أُمُّ أَيْمَنَ فَسَمِعْتُ أَحَدَهُمْ يَقُولُ هُوَ نَبِيُّ هَذِهِ الْأُمَّةِ وَ هَذِهِ دَارُ هِجْرَتِهِ ثُمَّ رَجَعَتْ بِهِ أُمُّهُ إِلَى مَكَّةَ فَلَمَّا كَانُوا بِالْأَبْوَاءِ تُوُفِّيَتْ أُمُّهُ آمِنَةُ فَقَبَرَهَا هُنَاكَ فَرَجَعَتْ بِهِ أُمُّ أَيْمَنَ إِلَى مَكَّةَ

And there was a group of the Jews coming and going and looking (at him^-saww). Umm Ayman said, ‘I heard one of them saying, ‘He is a Prophet^-saww of this community, and this is a house of his^-saww emigration’. Then his^-saww mother returned with him^-saww to Makkah. When they were at Al-Abwa, his^-saww mother^-as Aamina^-asws passed away, and her^-as grave is over there. So, Umm Ayman returned with him^-saww to Makkah.

ثُمَّ لَمَّا مَرَّ رَسُولُ اللَّهِ ص فِي عُمْرَةِ الْحُدَيْبِيَةِ بِالْأَبْوَاءِ قَالَ إِنَّ اللَّهَ قَدْ أَذِنَ لِي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَتَاهُ رَسُولُ اللَّهِ ص فَأَصْلَحَهُ وَ بَكَى عِنْدَهُ وَ بَكَى الْمُسْلِمُونَ لِبُكَاءِ رَسُولِ اللَّهِ ص فَقِيلَ لَهُ فَقَالَ أَدْرَكَتْنِي رَحْمَةُ رَحْمَتِهَا فَبَكَيْتُ

Then, when Rasool-Allah^-saww passed by Al-Hudaybiyya at Al-Abwa during Umrah, he^-saww said: ‘Allah^-azwj has Permitted for me^-saww regarding visiting the grave of my^-saww mother^-as. Rasool-Allah^-saww came to it, and corrected it, and cried at it, and the Muslims cried at the crying of Rasool-Allah^-saww. It was said to him^-saww, so he^-saww said: ‘I^-saww realised the mercy of her^-as mercy, so I^-saww cried’’.

وَ رُوِيَ عَنْ بُرَيْدَةَ قَالَ: لَمَّا فَتَحَ رَسُولُ اللَّهِ ص مَكَّةَ أَتَى قَبْراً فَجَلَسَ إِلَيْهِ وَ جَلَسَ النَّاسُ حَوْلَهُ فَجَعَلَ يَتَكَلَّمُ كَهَيْئَةِ الْمُخَاطَبِ ثُمَّ قَامَ وَ هُوَ يَبْكِي فَاسْتَقْبَلَهُ عُمَرُ فَقَالَ يَا رَسُولَ اللَّهِ مَا الَّذِي أَبْكَاكَ قَالَ هَذَا قَبْرُ أُمِّي سَأَلْتُ رَبِّيَ الزِّيَارَةَ فَأَذِنَ لِي

It is reported from Bureyda who said,

‘When Rasool-Allah^-saww conquered Makkah, he^-saww came to a grave and sat to it, and the people sat around him^-saww, and he^-saww went on to speak as if he^-saww is addressing. Then he^-saww stood up and he^-saww was crying, so Umar faced him^-saww and said, ‘O Rasool-Allah^-saww! What is that which makes you^-saww cry?’ He^-saww said: ‘This is the grave of my^-saww mother^-as. I^-saww asked my^-saww Lord^-azwj for the visitation, and He^-azwj Permitted for me^-saww’’.

ثُمَّ قَالَ فِي الْمُنْتَقَى‏ وَجْهُ الْجَمْعِ أَنَّهُ يَجُوزُ أَنَّهَا تُوُفِّيَتْ بِالْأَبْوَاءِ ثُمَّ حُمِلَتْ إِلَى مَكَّةَ فَدُفِنَتْ بِهَا وَ أَمَّا عَبْدُ الْمُطَّلِبِ ع فَمَاتَ وَ لِلنَّبِيِّ ص ثَمَانُ سِنِينَ وَ هُوَ ابْنُ ثِنْتَيْنِ وَ ثَمَانِينَ سَنَةً وَ يُقَالُ ابْنُ مِائَةٍ وَ عِشْرِينَ سَنَةً

Then he (the narrator) said in (the book) ‘Al Mantaqa’ –

‘The summary aspect is that it is allowed that she^-as died at Al-Abwa, then she^-as was carried to Makkah and buried at it. And as for Abdul Muttalib^-asws, he^-as died and the Prophet^-saww was eight years old, and he^-as was eighty^–two years old.

وَ سُئِلَ رَسُولُ اللَّهِ ص أَ تَذْكُرُ مَوْتَ عَبْدِ الْمُطَّلِبِ فَقَالَ نَعَمْ أَنَا يَوْمَئِذٍ ابْنُ ثَمَانِ سِنِينَ قَالَتْ أُمُّ أَيْمَنَ رَأَيْتُ رَسُولَ اللَّهِ ص يَبْكِي خَلْفَ سَرِيرِ عَبْدِ الْمُطَّلِبِ

And it is said, ‘He^-as died at the age of one hundred and twenty years, and Rasool-Allah^-saww was asked, ‘Do you^-saww remember the death of Abdul Muttalib^-asws?’ He^-saww said: ‘Yes, one that day I^-saww was a boy of eight years old’. Umm Ayman said, ‘I saw Rasool-Allah^-saww crying behind the funeral of Abdul Muttalib^-asws’.

وَ فِي رِوَايَةٍ تُوُفِّيَ عَبْدُ الْمُطَّلِبِ وَ لِلنَّبِيِّ ثَمَانِيَةٌ وَ عِشْرُونَ شَهْراً وَ الْأُولَى أَصَحُّ وَ تُوُفِّيَ عَبْدُ الْمُطَّلِبِ فِي مُلْكِ هُرْمُزَ بْنِ أَنُوشِيرَوَانَ‏

And in a report – Abdul Muttalib^-asws passed away and the Prophet^-saww was twenty^–eight months old, and the first one is more correct, and Abdul Muttalib^-asws passed away during the rule of Hurmuz Bin Nowsherwan’’.[94]

94^– د، العدد القوية كَانَ لِعَبْدِ الْمُطَّلِبِ عَشَرَةُ أَسْمَاءٍ عُمَرُ وَ شَيْبَةُ الْحَمْدِ وَ سَيِّدُ الْبَطْحَاءِ وَ سَاقِي الْحَجِيجِ وَ سَاقِي الْغَيْثِ وَ غَيْثُ الْوَرَى فِي الْعَامِ الْجَدْبِ وَ أَبُو السَّادَةِ الْعَشَرَةِ وَ حَافِرُ زَمْزَمَ وَ عَبْدُ الْمُطَّلِبِ‏

‘Adad Al-Qawiya’ – There are ten names of Abdul Muttalib^-as – Umaro, and Sheybat Al Hamd, and Seyiid Al-Bat’ha, and Saqi Al Hajeej, and Saqi Al Gays, and Gays Al Wara Fi Aam Al Jadb, and Abu Sadaat Al Ashara, and Hafir Zamzam, and Abdul Muttalib.

وَ لَهُ عَشَرَةُ بَنِينَ الْحَارِثُ وَ الزُّبَيْرُ وَ حَجْلٌ وَ هُوَ الْغَيْدَاقُ وَ ضِرَارٌ وَ هُوَ نَوْفَلٌ وَ الْمُقَوِّمُ وَ أَبُو لَهَبٍ وَ هُوَ عَبْدُ الْعُزَّى وَ عَبْدُ اللَّهِ وَ أَبُو طَالِبٍ وَ حَمْزَةُ وَ الْعَبَّاسُ وَ كَانُوا مِنْ أُمَّهَاتٍ شَتَّى إِلَّا عَبْدَ اللَّهِ وَ أبو [أَبَا] طَالِبٍ وَ الزُّبَيْرَ فَإِنَّ أُمَّهُمْ فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذٍ

And there were ten sons for him – Al Haris, and Al Zubeyr, and Hajl and he is A Gaydaq, and Zirar and he is Nowfal, and Al Muqawwim, and Abu Lahab and he is Abdul Gurra, and Abdullah^-as, and Abu Talib^-as, and Hamza^-ra, and Al-Abbas, and they were from various mothers except for Abdullah^-as, and Abu Talib^-as, and Al Zubeyr, for their mother is Fatima Bin Amro Bin Aaiz.

وَ أَعْقَبَ مِنَ الْبَنِينَ خَمْسَةٌ عَبْدُ اللَّهِ أَعْقَبَ مُحَمَّداً ص سَيِّدَ الْبَشَرِ وَ أَبُو طَالِبٍ أَعْقَبَ جَعْفَراً وَ عَقِيلًا وَ عَلِيّاً ع سَيِّدَ الْوَصِيِّينَ وَ الْعَبَّاسُ أَعْقَبَ عَبْدَ اللَّهِ وَ قُثَمَ وَ الْفَضْلَ وَ عُبَيْدَ اللَّهِ وَ الْحَارِثُ أَعْقَبَ عُتْبَةَ وَ معتبةَ وَ عَتِيقاً

And posterity of the sons were five. Posterity of Abdullah^-as was Muhammad^-saww chief of the mortals, and posterity of Abu Talib^-as were Ja’far^-ra, and Aqeel, and Ali^-asws chief of the  successors^-asws, and posterity of Al-Abbas was Abdullah, and Qusam, and Al Fazl, and Ubeydullah, and posterity of Al Haris were Utba, and Ma’tab, and Ateeq.

وَ كَانَ لِعَبْدِ الْمُطَّلِبِ سِتُّ بَنَاتٍ عَاتِكَةُ وَ أُمَيْمَةُ وَ الْبَيْضَاءُ وَ هِيَ أُمُّ حَكِيمٍ وَ بَرَّةُ وَ صَفِيَّةُ وَ هِيَ أُمُّ الزُّبَيْرِ وَ أَرْوَى وَ يُقَالُ وريدةُ

And for Abdul Muttalib^-as there were six daughters – Aatika, and Umeyma, and Al Bayza and she is Umm Hakeem, and Burrah and Safiya and she is Umm Al Zubeyr, and it is said Wareyda.

وَ أَسْلَمَ مِنْ أَعْمَامِ النَّبِيِّ ص أَبُو طَالِبٍ وَ حَمْزَةُ وَ الْعَبَّاسُ وَ مِنْ عَمَّاتِهِ صَفِيَّةُ وَ أَرْوَى وَ عَاتِكَةُ وَ آخِرُ مَنْ مَاتَ مِنْ أَعْمَامِهِ الْعَبَّاسُ وَ مِنْ عَمَّاتِهِ صَفِيَّةُ.

And from the paternal uncles of the Prophet^-saww, the ones who became Muslim were Abu Talib^-as, and Hamza^-as, and Al-Abbas; and from his^-as paternal aunts, Safiya, and Arwah, and Aatika; and the last one from his^-saww paternal uncles who died was Al-Abbas, and from his^-saww paternal aunts, Safiya’.[95]

95^– كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ وَ غَيْرُهُ رَفَعُوهُ قَالَ: كَانَ فِي الْكَعْبَةِ غَزَالانِ مِنْ ذَهَبٍ وَ خَمْسَةُ أَسْيَافٍ فَلَمَّا غَلَبَتْ خُزَاعَةُ جُرْهُمَ عَلَى الْحَرَمِ أَلْقَتْ جُرْهُمُ الْأَسْيَافَ وَ الْغَزَالَيْنِ فِي بِئْرِ زَمْزَمَ وَ أَلْقَوْا فِيهَا الْحِجَارَةَ وَ طَمُّوهَا وَ عَمَّوْا أَثَرَهَا

‘Al Kafi’^– Ali Bin Ibrahim, and someone else, raising it,

‘He^-asws said: ‘In the Kabah there used to be two gazelle of gold and five swords. When Khuza’a overcame Jurhum at the Sanctuary, Jurhum threw the swords and the two gazelles into the well of Zamzam, and threw the rocks into it, and filled it up and deleted its traces. When Qusayy overcame upon Khuza’a, he did not know the place of Zamzam, and its place was unknown unto them.

فَلَمَّا غَلَبَتْ قُصَيٌّ عَلَى خُزَاعَةَ لَمْ يَعْرِفُوا مَوْضِعَ زَمْزَمَ وَ عَمِيَ عَلَيْهِمْ مَوْضِعُهَا فَلَمَّا غَلَبَ عَبْدُ الْمُطَّلِبِ وَ كَانَ يُفْرَشُ لَهُ فِي فِنَاءِ الْكَعْبَةِ وَ لَمْ يَكُنْ يُفْرَشُ لِأَحَدٍ هُنَاكَ غَيْرَهُ فَبَيْنَمَا هُوَ نَائِمٌ فِي ظِلِّ الْكَعْبَةِ فَرَأَى فِي مَنَامِهِ أَتَاهُ آتٍ فَقَالَ لَهُ احْفِرْ بَرَّةَ قَالَ وَ مَا بَرَّةُ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّانِي فَقَالَ احْفِرْ طِيبَةَ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّالِثِ فَقَالَ احْفِرِ الْمَضْنُونَةَ

When Abdul Muttalib^-asws overcame, and they had furnishing for him^-as in the courtyard of the Kabah, and that did not happen for anyone over there apart from him^-as. While he^-as was sleeping in the shade of the Kabah, he^-as saw in his^-as dream, a comer had come saying to him^-as: ‘Dig Barra’. He^-as said: ‘And what is Barra?’ Then he came to him^-as during the second day, he said, ‘Dig Tayba’. Then he came to him^-as during the third day, he said, ‘Dig Al-Masouna’. He^-as said: ‘And what is Al-Masouna?’

قَالَ ثُمَّ أَتَاهُ فِي الرَّابِعِ فَقَالَ احْفِرْ زَمْزَمَ لَا تَنْزَحُ‏ وَ لَا تُذَمُّ لِسَقْيِ‏ الْحَجِيجِ الْأَعْظَمِ عِنْدَ الْغُرَابِ الْأَعْصَمِ عِنْدَ قَرْيَةِ النَّمْلِ وَ كَانَ عِنْدَ زَمْزَمَ حَجَرٌ يَخْرُجُ مِنْهُ النَّمْلُ فَيَقَعُ عَلَيْهِ الْغُرَابُ الْأَعْصَمُ فِي كُلِّ يَوْمٍ يَلْتَقِطُ النَّمْلَ فَلَمَّا رَأَى عَبْدُ الْمُطَّلِبِ هَذَا عَرَفَ مَوْضِعَ زَمْزَمَ

Then he came to him^-as during the fourth day, so he said: ‘Dig Zamzam, neither drying up nor condemned, quenching the great Pilgrims in the presence of the white^–footed crows, by the colony of the ants’. And there used to be a rock by Zamzam, from which the ants used to come out from. The white^–footed crows used to fall upon it every day to catch the ants. When Abdul Muttalib^-asws saw this, he^-as recognised the place of Zamzam.

فَقَالَ لِقُرَيْشٍ إِنِّي عبرت‏ [أُمِرْتُ‏] فِي أَرْبَعِ لَيَالٍ فِي حَفْرِ زَمْزَمَ فَهِيَ مَأْثُرَتُنَا وَ عِزُّنَا فَهَلُمُّوا نَحْفِرْهَا فَلَمْ يُجِيبُوهُ إِلَى ذَلِكَ فَأَقْبَلَ يَحْفِرُهَا هُوَ بِنَفْسِهِ وَ كَانَ لَهُ ابْنٌ وَاحِدٌ وَ هُوَ الْحَارِثُ وَ كَانَ يُعِينُهُ عَلَى الْحَفْرِ

He^-as said to Quraysh: ‘I^-as have been Commanded during four nights regarding digging of Zamzam, and it is our preference and our honour, so come you all, let us dig it’. But they did not answer him^-as to that. He^-as went to dig it by himself^-as, and he^-as had only one son for him^-as, and he is Al-Haris, and he used to assist him^-as upon the digging.

فَلَمَّا صَعُبَ ذَلِكَ عَلَيْهِ تَقَدَّمَ إِلَى بَابِ الْكَعْبَةِ ثُمَّ رَفَعَ يَدَيْهِ وَ دَعَا اللَّهَ عَزَّ وَ جَلَّ وَ نَذَرَ لَهُ إِنْ رَزَقَهُ عَشْرَ بَنِينَ أَنْ يَنْحَرَ أَحَبَّهُمْ إِلَيْهِ تَقَرُّباً إِلَى اللَّهِ عَزَّ وَ جَلَّ

When that was difficult upon him^-as, he^-as went to the door of the Kabah, then raised his^-as hand, and supplicated to Allah^-azwj Mighty and Majestic and vowed to Him^-azwj that if He^-azwj was to Grace him^-as with ten sons, he^-as would sacrifice the most beloved of them to him^-as, as an offering to Allah^-azwj Mighty and Majestic.

فَلَمَّا حَفَرَ وَ بَلَغَ الطَّوِيَّ طَوِيَّ إِسْمَاعِيلَ وَ عَلِمَ أَنَّهُ قَدْ وَقَعَ عَلَى الْمَاءِ كَبَّرَ وَ كَبَّرَتْ قُرَيْشٌ فَقَالُوا يَا أَبَا الْحَارِثِ هَذِهِ مَأْثُرَتُنَا وَ لَنَا فِيهَا نَصِيبٌ قَالَ لَهُمْ لَمْ تُعِينُونِي عَلَى حَفْرِهَا هِيَ لِي وَ لِوُلْدِي إِلَى آخِرِ الْأَبَدِ

When he^-as dug and reached the walls of the well built by Ismail^-as and knew that he^-as had come across the water, exclaimed Takbeer, and the Quraysh exclaimed Takbeer and they said, ‘O Abu Al-Haris! This here is our preference and there is a share for us in it’. He^-as said to them: ‘You did not assist me^-as upon digging it. It is for me^-as and for my^-as children up to the end, forever’’.[96]

96^– كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ع يَقُولُ‏ لَمَّا احْتَفَرَ عَبْدُ الْمُطَّلِبِ زَمْزَمَ وَ انْتَهَى إِلَى قَعْرِهَا خَرَجَتْ عَلَيْهِ مِنْ أَحَدِ جَوَانِبِ الْبِئْرِ رَائِحَةٌ مُنْتِنَةٌ أَفْظَعَتْهُ فَأَبَى أَنْ يَنْثَنِيَ‏ وَ خَرَجَ ابْنُهُ الْحَارِثُ عَنْهُ ثُمَّ حَفَرَ حَتَّى أَمْعَنَ‏ فَوَجَدَ فِي قَعْرِهَا عَيْناً تَخْرُجُ عَلَيْهِ بِرَائِحَةِ الْمِسْكِ

‘Al Kafi’^– A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid who said,

‘I heard Abu Ibrahim^-asws (7^th Imam^-asws) saying: ‘When Abdul Muttalib^-asws dug Zamzam and ended up to its bottom, there came out to him^-as, from one of the sides of the well, a stinking odour which frightened him^-as, but he^-as refused to give up, and his^-as son Al-Haris came out (from the well). Then he^-as persistently, and he^-as found at the bottom, a spring which came out to him^-as with the aroma of musk.

ثُمَّ احْتَفَرَ فَلَمْ يَحْفِرْ إِلَّا ذِرَاعاً حَتَّى تَجَلَّاهُ النَّوْمُ فَرَأَى رَجُلًا طَوِيلَ الْبَاعِ‏ حَسَنَ الشَّعْرِ جَمِيلَ الْوَجْهِ جَيِّدَ الثَّوْبِ طَيِّبَ الرَّائِحَةِ يَقُولُ‏ احْفِرْ تَغْنَمْ وَ جُدْ تَسْلَمْ وَ لَا تَذَّخِرْهَا لِلْمَقْسَمِ الْأَسْيَافُ لِغَيْرِكَ وَ التِّبْرُ لَكَ أَنْتَ أَعْظَمُ الْعَرَبِ قَدْراً وَ مِنْكَ يَخْرُجُ نَبِيُّهَا وَ وَلِيُّهَا وَ الْأَسْبَاطُ وَ النُّجَبَاءُ الْحُكَمَاءُ الْعُلَمَاءُ الْبُصَرَاءُ وَ السُّيُوفُ لَهُمْ

Then he^-as dug, so he^-as had not dug except for one cubit until sleep overcame him^-as. He^-as saw (in his^-as dream), a man of long hands, beautiful hair, handsome face, excellent clothes, aromatic perfume, and he was saying: ‘Dig, you^-as will achieve, and strive, you^-asws will receive, and do not hoard it for the distribution. The swords are for others and the well is for you^-as. You^-as are the greatest of the Arabs in worthiness, and from you^-as would be coming out, its Prophet^-saww, and its Guardian^-asws, and the excellent clan, the wise ones, the scholars, and visionaries; and the swords are for them.

وَ لَيْسُوا الْيَوْمَ مِنْكَ وَ لَا لَكَ وَ لَكِنْ فِي الْقَرْنِ الثَّانِي مِنْكَ بِهِمْ يُنِيرُ اللَّهُ الْأَرْضَ وَ يُخْرِجُ الشَّيَاطِينَ مِنْ أَقْطَارِهَا وَ يُذِلُّهَا فِي عِزِّهَا وَ يُهْلِكُهَا بَعْدَ قُوَّتِهَا وَ يُذِلُّ الْأَوْثَانَ وَ يَقْتُلُ عُبَّادَهَا حَيْثُ كَانُوا ثُمَّ يَبْقَى بَعْدَهُ نَسْلٌ مِنْ نَسْلِكَ

And today it is neither from you^-as nor for you^-as, but in the second century from you^-as, by them, Allah^-azwj will Enlighten the land and Exit the devils from its horizons and Humiliate them during their honour, and destroy them after their strength, and Humiliate the idols, and kill their worshippers wherever they may be. Then there would remain after it, a descendant from your^-as descendants.

هُوَ أَخُوهُ وَ وَزِيرُهُ وَ دُونَهُ فِي السِّنِّ وَ قَدْ كَانَ الْقَادِرَ عَلَى الْأَوْثَانِ لَا يَعْصِيهِ حَرْفاً وَ لَا يَكْتُمُهُ شَيْئاً وَ يُشَاوِرُهُ فِي كُلِّ أَمْرٍ حجم [هَجَمَ‏] عَلَيْهِ‏

He^-asws would be his^-saww brother, and his^-saww Vizier, and less than him^-saww in age, and he^-asws would be able upon the idols, not disobeying him^-saww by one letter, nor concealing anything, and he^-saww would be consulting him^-asws in every matter which would come up against him^-saww.

وَ اسْتَعْيَا عَنْهَا عَبْدُ الْمُطَّلِبِ فَوَجَدَ ثَلَاثَةَ عَشَرَ سَيْفاً مُسْنَدَةً إِلَى جَنْبِهِ فَأَخَذَهَا وَ أَرَادَ أَنْ يَبُثَ‏ فَقَالَ وَ كَيْفَ وَ لَمْ أَبْلُغِ الْمَاءَ ثُمَّ حَفَرَ فَلَمْ يَحْفِرْ شِبْراً حَتَّى بَدَا لَهُ قَرْنُ الْغَزَالِ وَ رَأْسُهُ فَاسْتَخْرَجَهُ وَ فِيهِ طُبِعَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ فُلَانٌ خَلِيفَةُ اللَّهِ

And Abdul Muttalib^-asws was exhausted from it, so he^-as found thirteen swords leaning to the side of it. He^-as took these and intended broadcast it, so he^-as said (to himself^-as: ‘And how can I^-as, and I^-as have not reached the water yet?’ Then he^-as dug, so he^-as had not dug a palm’s width until a horn of a gazelle and its head was seen. He^-as brought it out and in it was inscribed: ‘There is no god except for Allah^-azwj, Muhammad^-saww is Rasool-Allah^-saww, Ali^-asws is a Guardian^-asws from Allah^-azwj, so and so is the Caliph of Allah^-azwj’.

فَسَأَلْتُهُ فَقُلْتُ فُلَانٌ مَتَى كَانَ قَبْلَهُ أَوْ بَعْدَهُ قَالَ لَمْ يَجِئْ بَعْدُ وَ لَا جَاءَ شَيْ‏ءٌ مِنْ أَشْرَاطِهِ‏

I (the narrator) asked him^-asws, ‘So and so, when would he be, before him^-asws or after him^-asws?’ He^-asws said: ‘He^-asws has yet to come after him^-asws, nor has anything from his^-asws conditions come yet’.

فَخَرَجَ عَبْدُ الْمُطَّلِبِ وَ قَدِ اسْتَخْرَجَ الْمَاءَ وَ أَدْرَكَ وَ هُوَ يَصْعَدُ فَإِذَا أَسْوَدُ لَهُ ذَنَبٌ طَوِيلٌ يَسْبِقُهُ بِدَاراً إِلَى فَوْقُ فَضَرَبَهُ فَقَطَعَ أَكْثَرَ ذَنَبِهِ ثُمَّ طَلَبَهُ فَفَاتَهُ وَ فُلَانٌ قَاتِلُهُ إِنْ شَاءَ اللَّهُ

Abdul Muttalib^-asws came out, and the water had emerged, and he^-as realized, and he^-as was ascending and there was a black snake which had a long tail for it, preceding him^-as quickly to the top. He^-as struck it and cut off most of its tail. Then he^-as sought it but it was lost, and so and so would kill it, if Allah^-azwj Desires.

وَ مِنْ رَأْيِ عَبْدِ الْمُطَّلِبِ أَنْ يُبْطِلَ الرُّؤْيَا الَّتِي رَآهَا فِي الْبِئْرِ وَ يَضْرِبَ السُّيُوفَ صَفَائِحَ لِلْبَيْتِ‏ فَأَتَاهُ اللَّهُ بِالنَّوْمِ فَغَشِيَهُ وَ هُوَ فِي حِجْرِ الْكَعْبَةِ فَرَأَى ذَلِكَ الرَّجُلَ بِعَيْنِهِ وَ هُوَ يَقُولُ يَا شَيْبَةَ الْحَمْدِ احْمَدْ رَبَّكَ فَإِنَّهُ سَيَجْعَلُكَ‏ لِسَانَ الْأَرْضِ وَ يَتْبَعُكَ قُرَيْشٌ خَوْفاً وَ رَهْبَةً وَ طَمَعاً ضَعِ السُّيُوفَ فِي مَوَاضِعِهَا

And it was from the opinions of Abdul Muttalib^-asws invalidating the dream which he^-as saw regarding the well, and he^-as kept the swords in sheets in the Kabah. Allah^-azwj Granted him the sleep, and he^-as was in a chamber of the Kabah, so he^-as saw that very man and he was saying: ‘O praise-worthy one of (the Clan of) Shayba! Praise your^-saww Lord^-azwj, for He^-azwj would be Making you^-as to be a speaker of the earth, and the Quraysh would be following you^-as out of fear, and panic, and greed. Place the swords in their places’.

فَاسْتَيْقَظَ عَبْدُ الْمُطَّلِبِ فَأَجَابَهُ أَنَّهُ يَأْتِينِي فِي النَّوْمِ فَإِنْ يَكُنْ مِنْ رَبِّي فَهُوَ أَحَبُّ إِلَيَّ وَ إِنْ يَكُنْ مِنْ شَيْطَانٍ فَأَظُنُّهُ مَقْطُوعَ الذَّنَبِ‏ فَلَمْ يَرَ شَيْئاً وَ لَمْ يَسْمَعْ كَلَاماً فَلَمَّا أَنْ كَانَ اللَّيْلُ أَتَاهُ فِي مَنَامِهِ بِعِدَّةٍ مِنْ رِجَالٍ وَ صِبْيَانٍ فَقَالُوا لَهُ نَحْنُ أَتْبَاعُ وَلَدِكَ وَ نَحْنُ مِنْ سُكَّانِ السَّمَاءِ السَّادِسَةِ السُّيُوفُ لَيْسَتْ لَكَ تَزَوَّجْ فِي مَخْزُومٍ تَقْوَى‏ وَ اضْرِبْ بَعْدُ فِي بُطُونِ الْعَرَبِ

And Abdul Muttalib^-asws woke up, so it astounded him^-as: ‘He came to me in the sleep. If he is from my^-as Lord^-azwj, then he^-as is beloved to me^-as; and if he happens to be from Satan^-la, then I^-as think it would be a tail^–less one’. But, he^-as neither saw anything, nor did he^-as hear a speech. When it was the night, he came to him^-as in his^-as dream with a number of men and children. They said to him^-as: ‘We are the followers of your^-as children, and we are from the dwellers of the sixth sky. The swords are not for you. Get married among the (Clan of) Makhzoum, strengthen yourself^-as and trade afterwards among the middle of the Arabs.

فَإِنْ لَمْ يَكُنْ مَعَكَ مَالٌ فَلَكَ حَسَبٌ فَادْفَعْ هَذِهِ الثَّلَاثَةَ عَشَرَ سَيْفاً إِلَى وَلَدِ الْمَخْزُومِيَّةِ وَ لَا بَيَانَ لَكَ‏ أَكْثَرَ مِنْ هَذَا وَ سَيْفٌ لَكَ مِنْهَا وَاحِدٌ يَقَعُ مِنْ يَدِكَ‏ فَلَا تَجِدُ لَهُ أَثَراً إِلَّا أَنْ يَسْتَجِنَّهُ‏ جَبَلُ كَذَا وَ كَذَا فَيَكُونُ مِنْ أَشْرَاطِ قَائِمِ آلِ مُحَمَّدٍ ص

If there does not happen to be wealth for you^-as, then for you^-asws is the nobility. Therefore hand over these thirteen swords to a child of (the Clan of) Makhzoum, and there would not appear to you^-as more than this; and one sword from it is for you^-as, for it would fall from your^-as hand. You^-as will not find any trace of it except that such and such a mountain would be shielding it. It would therefore become from the condition of Qaim^-asws of the Progeny^-asws of Muhammad^-saww.

فَانْتَبَهَ عَبْدُ الْمُطَّلِبِ وَ انْطَلَقَ وَ السُّيُوفُ عَلَى رَقَبَتِهِ فَأَتَى نَاحِيَةً مِنْ نَوَاحِي مَكَّةَ فَفَقَدَ مِنْهَا سَيْفاً كَانَ أَرَقَّهَا عِنْدَهُ فَيَظْهَرُ مِنْ ثَمَّ ثُمَّ دَخَلَ مُعْتَمِراً وَ طَافَ بِهَا عَلَى رَقَبَتِهِ وَ الْغَزَالَيْنِ‏ أَحَدَ عَشَرَ طَوَافاً وَ قُرَيْشٌ تَنْظُرُ إِلَيْهِ وَ هُوَ يَقُولُ اللَّهُمَّ صَدِّقْ وَعْدَكَ فَأَثْبِتْ لِي قَوْلِي وَ انْشُرْ ذِكْرِي وَ شُدَّ عَضُدِي

Abdul Muttalib^-asws woke up and went, and the swords were upon his^-as shoulder, and he^-as came to an area around Makkah. A sword was lost from him^-asws. It was the most finest of these with him^-as. Thus, it would be appearing from there. Then he^-as entered in readiness for Umra and performed Tawaaf with it. Upon his^-as shoulders were the swords and the two gazelles, performing twenty one circumambulations, and the Quraysh were looking on at him^-as, and he^-as was saying: ‘O Allah^-azwj! Make Your^-azwj Promise come True, and Affirm my^-as words for me^-as, and Publicise my^-as mention, and Strengthen my^-as arms’.

وَ كَانَ هَذَا تَرْدَادَ كَلَامِهِ وَ مَا طَافَ حَوْلَ الْبَيْتِ بَعْدَ رُؤْيَاهُ فِي الْبَيْتِ بِبَيْتِ شِعْرٍ حَتَّى مَاتَ وَ لَكِنْ قَدِ ارْتَجَزَ عَلَى بَنِيهِ يَوْمَ أَرَادَ نَحْرَ عَبْدِ اللَّهِ فَدَفَعَ الْأَسْيَافَ جَمِيعَهَا إِلَى بَنِي الْمَخْزُومِيَّةِ إِلَى الزُّبَيْرِ وَ إِلَى أَبِي طَالِبٍ وَ إِلَى عَبْدِ اللَّهِ‏ فَصَارَ لِأَبِي طَالِبٍ مِنْ ذَلِكَ أَرْبَعَةُ أَسْيَافٍ سَيْفٌ لِأَبِي طَالِبٍ وَ سَيْفٌ لِعَلِيٍّ وَ سَيْفٌ لِجَعْفَرٍ وَ سَيْفٌ لِطَالِبٍ وَ كَانَ لِلزُّبَيْرِ سَيْفَانِ وَ كَانَ لِعَبْدِ اللَّهِ سَيْفَانِ

And this was his^-as oft^–repeated speech, and he^-as did not do the Tawaaf the House (Kabah) after his^-as dream regarding the well, with the quatrains of poems until he^-as died. But, he^-as recited a poem upon his^-as son^-as on the day he^-as wanted to sacrifice Abdullah^-asws. He^-as handed over the swords, all of them, to the Clan of Makhzoum – to Al-Zubeyr, and to Abu Talib^-asws, and to Abdullah^-asws. There came to be four swords for Abu Talib^-asws from that – one sword being for Abu Talib^-asws, and a sword for Ali^-asws, and a sword for Ja’far^-asws and one sword for Talib^-asws. And there were two swords for Al-Zubeyr, and there were two swords for Abdullah^-asws.

ثُمَّ عَادَتْ فَصَارَ لِعَلِيٍّ الْأَرْبَعَةُ الْبَاقِيَةُ اثْنَيْنِ مِنْ فَاطِمَةَ وَ اثْنَيْنِ مِنْ أَوْلَادِهَا فَطَاحَ‏ سَيْفُ جَعْفَرٍ يَوْمَ أُصِيبَ فَلَمْ يُدْرَ فِي يَدِ مَنْ وَقَعَ حَتَّى السَّاعَةِ وَ نَحْنُ نَقُولُ لَا يَقَعُ سَيْفٌ مِنْ أَسْيَافِنَا فِي يَدِ غَيْرِنَا إِلَّا رَجُلٌ يُعِينُ بِهِ مَعَنَا إِلَّا صَارَ فَحْماً

Then he^-as repeated, so there came to be four for Ali^-asws, the remainder being two for (Syeda) Fatima^-asws, and two for her^-asws children^-asws. The sword of Ja’far^-asws fell on the day he^-as was injured, and it is no known in whose hand it felt until today. And we^-asws are saying: ‘A sword from our^-asws swords will not fall to be in the hands of others except for a man who would assist us^-asws with it, along with us^-asws, but it would become rock/powder’.

قَالَ وَ إِنَّ مِنْهَا لَوَاحِداً فِي نَاحِيَةٍ يَخْرُجُ كَمَا تَخْرُجُ الْحَيَّةُ فَيَبِينُ مِنْهُ ذِرَاعٌ وَ مَا يُشْبِهُهُ فَتَبْرُقُ لَهُ الْأَرْضُ مِرَاراً ثُمَّ يَغِيبُ فَإِذَا كَانَ اللَّيْلُ فَعَلَ مِثْلَ ذَلِكَ فَهَذَا دَأْبُهُ حَتَّى يَجِي‏ءَ صَاحِبُهُ وَ لَوْ شِئْتُ أَنْ أُسَمِّيَ مَكَانَهُ لَسَمَّيْتُهُ وَ لَكِنْ أَخَافُ عَلَيْكُمْ مِنْ أَنْ أُسَمِّيَهُ فَتُسَمُّوهُ فَيُنْسَبَ إِلَى غَيْرِ مَا هُوَ عَلَيْهِ‏

He^-asws said: ‘From these (swords) is one in a (particular) location. It comes out like the coming out of the snake, so an arm and what resembles it appears from it, so the earth shines for it time and again, then it disappears. When it is night time, it does similar to that. These are its etiquettes until its master^-asws revives it. And had I^-asws so desired I^-asws would name its place, I^-asws would name him^-asws, but I^-asws fear upon you all that if I^-asws were to name him^-asws, so you (in turn) would reveal his^-asws name, and it would end up being linked to other than to him^-asws’’.[97]

97^– كا، الكافي عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمْ يَزَلْ بَنُو إِسْمَاعِيلَ وُلَاةَ الْبَيْتِ يُقِيمُونَ لِلنَّاسِ حَجَّهُمْ وَ أَمْرَ دِينِهِمْ يَتَوَارَثُونَهُ كَابِرٌ عَنْ كَابِرٍ حَتَّى كَانَ زَمَنُ عَدْنَانَ بْنِ أُدَدَ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ أَفْسَدُوا وَ أَحْدَثُوا فِي دِينِهِمْ وَ أَخْرَجَ بَعْضُهُمْ بَعْضاً فَمِنْهُمْ مَنْ خَرَجَ فِي طَلَبِ الْمَعِيشَةِ وَ مِنْهُمْ مَنْ خَرَجَ كَرَاهِيَةَ الْقِتَالِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘The children of Ismail^-as did not cease to be the governors of the House (Kabah), and they were establishing for the people, their Hajj, and the matters of their Religion, an elder inheriting from an elder, until it was the time of Adnan Bin Adad. The term prolonged upon them, and their hearts hardened, and they became corrupt, and were innovating in their Religion, and throwing out each other. Thus, from them were ones who went out in seeking the livelihood, and from them were the ones who went out disliking the fighting.

وَ فِي أَيْدِيهِمْ أَشْيَاءُ كَثِيرَةٌ مِنَ الْحَنِيفِيَّةِ مِنْ تَحْرِيمِ الْأُمَّهَاتِ وَ الْبَنَاتِ وَ مَا حَرَّمَ اللَّهُ فِي النِّكَاحِ إِلَّا أَنَّهُمْ كَانُوا يَسْتَحِلُّونَ امْرَأَةَ الْأَبِ وَ ابْنَةَ الْأُخْتِ وَ الْجَمْعَ بَيْنَ الْأُخْتَيْنِ وَ كَانَ فِي أَيْدِيهِمُ الْحَجُّ وَ التَّلْبِيَةُ وَ الْغُسْلُ مِنَ الْجَنَابَةِ إِلَّا مَا أَحْدَثُوا فِي تَلْبِيَتِهِمْ وَ فِي حَجِّهِمْ مِنَ الشِّرْكِ وَ كَانَ فِيمَا بَيْنَ إِسْمَاعِيلَ وَ عَدْنَانَ بْنِ أُدَدَ مُوسَى ع ‏

And, in their hands were a lot of things from the uprightness (the Religion of Ibrahim^-as), from the Prohibition of the mother and the daughter and whatever Allah^-azwj Prohibited regarding the marriage, except that they were permitting a woman of the father, and a daughter of the sister, and the gathering between two sisters. And, in their hands was the Hajj, and the (exclaiming of the) Talbiyya, and the bathing from the sexual impurities, except what they innovated in their exclamation of their Talbiyya during their Hajj, from the Polytheists. And, in (the period) what was in between Ismail^-as and Adnan Bin Adad, was Musa^-as’’.

وَ رُوِيَ أَنَّ مَعَدَّ بْنَ عَدْنَانَ خَافَ أَنْ يَدْرُسَ الْحَرَمُ فَوَضَعَ أَنْصَابَهُ‏ وَ كَانَ أَوَّلَ مَنْ وَضَعَهَا ثُمَّ غَلَبَتْ جُرْهُمُ بِمَكَّةَ عَلَى وِلَايَةِ الْبَيْتِ فَكَانَ يَلِي مِنْهُمْ كَابِرٌ عَنْ كَابِرٍ حَتَّى بَغَتْ جُرْهُمُ بِمَكَّةَ وَ اسْتَحَلُّوا حُرْمَتَهَا وَ أَكَلُوا مَالَ الْكَعْبَةِ وَ ظَلَمُوا مَنْ دَخَلَ مَكَّةَ وَ عَتَوْا وَ بَغَوْا

And it is reported that Ma’ad Bin Adnan feared that the (boundary of the) Sanctuary would be obscured, so he placed his monuments, and he was the first one to place these. Then Jurhum overcame upon the governor^–ship of the House (Kabah), so it was passed on from them, from an elder to an elder, until Jurhum rebelled at Makkah and permitted (the violations of) it’s Sanctity, and consumed the wealth of the Kabah, and oppressed the ones who entered Makkah, and he exceeded, and rebelled.

وَ كَانَتْ مَكَّةُ فِي الْجَاهِلِيَّةِ لَا يَظْلِمُ وَ لَا يَبْغِي فِيهَا وَ لَا يَسْتَحِلُّ حُرْمَتَهَا مَلِكٌ إِلَّا هَلَكَ مَكَانَهُ وَ كَانَتْ تُسَمَّى بَكَّةَ لِأَنَّهَا تَبُكُ‏ أَعْنَاقَ الْبَاغِينَ إِذَا بَغَوْا فِيهَا وَ تُسَمَّى بَسَّاسَةَ كَانُوا إِذَا ظَلَمُوا فِيهَا بَسَّتْهُمْ وَ أَهْلَكَتْهُمْ وَ سُمِّيَ أُمَّ رُحْمٍ‏ كَانُوا إِذَا لَزِمُوهَا رُحِمُوا

And Makkah, during the Pre-Islamic period, there was neither any oppression nor any rebellion therein, nor were (the violations) of its Sanctity permitted by any king, except that he was destroyed right there in his place; and it used to be called Bakkah, because it crushed the necks of the rebels when they rebelled in it; and it was called Basa’sa (because) whenever there were injustices committed therein, it crushed them and destroyed them; and it was called Umm Raham (mother of Mercy), whenever someone sought refuge, was shown mercy.

فَلَمَّا بَغَتْ جُرْهُمُ وَ اسْتَحَلُّوا فِيهَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمُ الرُّعَافَ وَ النَّمْلَ وَ أَفْنَاهُمْ

When Jurhum rebelled and permitted (the violations of the Sanctity) therein, Allah^-azwj Mighty and Majestic Sent the nose^–bleeds (plague), and the ants upon them and Perished them.

فَغَلَبَتْ خُزَاعَةُ وَ اجْتَمَعَتْ لِيُجْلُوا مَنْ بَقِيَ مِنْ جُرْهُمَ عَنِ الْحَرَمِ وَ رَئِيسُ خُزَاعَةَ عَمْرُو بْنُ رَبِيعَةَ بْنِ حَارِثَةَ بْنِ عَمْرٍو وَ رَئِيسُ جُرْهُمَ عَمْرُو بْنُ الْحَارِثِ بْنِ مُصَاصٍ الْجُرْهُمِيُّ فَهَزَمَتْ خُزَاعَةُ جُرْهُمَ وَ خَرَجَ مَنْ بَقِيَ مِنْ جُرْهُمَ إِلَى أَرْضٍ مِنْ أَرْضِ جُهَيْنَةَ فَجَاءَهُمْ سَيْلٌ أَتِيٌّ لَهُمْ‏ فَذَهَبَ بِهِمْ

Khuza’a overcame, and gathered the remnants of Jurhum to be expelled from the Sanctuary. And the chief of Khuza’a was Amro Bin Rabi’e Bin Harisa Bin Amro, and the chief of Jurhum was Amro Bin Al Haris Bin Musasi Al Jurhumy. Khuza’a defeated Jurhum and threw out the ones who remained from Jurhum to a land from the lands of Juhayna. Then, a flood came and swept them away.

وَ وَلِيَتْ خُزَاعَةُ الْبَيْتَ فَلَمْ يَزَلْ فِي أَيْدِيهِمْ حَتَّى جَاءَ قُصَيُّ بْنُ كِلَابٍ وَ أَخْرَجَ خُزَاعَةَ مِنَ الْحَرَمِ وَ وَلِيَ الْبَيْتَ وَ غَلَبَ عَلَيْهِ‏

And Khuza’a governed the House (Kabah). It did not cease to be in their hands until Qusayy Bin Kilab came, and threw out Khuza’a from the Sanctuary, and governed the House (Kabah), and overcame upon it’’.[98]

98^– كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَرَبَ لَمْ يَزَالُوا عَلَى شَيْ‏ءٍ مِنَ الْحَنِيفِيَّةِ يَصِلُونَ الرَّحِمَ وَ يَقْرُونَ الضَّيْفَ وَ يَحُجُّونَ الْبَيْتَ وَ يَقُولُونَ اتَّقُوا مَالَ الْيَتِيمِ فَإِنَّ مَالَ الْيَتِيمِ عِقَالٌ وَ يَكُفُّونَ عَنْ أَشْيَاءَ مِنَ الْمَحَارِمِ مَخَافَةَ الْعُقُوبَةِ وَ كَانُوا لَا يُمْلَى لَهُمْ إِذَا انْتَهَكُوا الْمَحَارِمَ وَ كَانُوا يَأْخُذُونَ مِنْ لِحَاءِ شَجَرِ الْحَرَمِ فَيُعَلِّقُونَهُ فِي أَعْنَاقِ الْإِبِلِ ‏

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Saeed Al A’araj,

‘From Abu Abdullah^-asws having said: ‘The Arabs did not cease to be upon something from the uprightness (The Religion of Ibrahim^-as). They were maintaining relationships, and were entertaining the guests, and performing Hajj of the House (Kabah), and they were saying, ‘Fear (of consuming) the wealth of the orphans is a shackle’, and they were refraining from certain things of the Prohibitions fearing the consequential Punishment, and would not find any respite if they violated the Prohibitions, and they were taking from the bark of a tree of the Sanctuary, so they were hanging it in the neck of the camel (gifted to the Kabah).

فَلَا يَجْتَرِئُ أَحَدٌ أَنْ يَأْخُذَ مِنْ تِلْكَ الْإِبِلِ حَيْثُ مَا ذَهَبَتْ وَ لَا يَجْتَرِئُ أَحَدٌ أَنْ يُعَلِّقَ مِنْ غَيْرِ لِحَاءِ شَجَرِ الْحَرَمِ أَيُّهُمْ فَعَلَ ذَلِكَ عُوقِبَ

No one had the audacity that he would take it from that camel, wherever it may go to, nor was anyone audacious enough that he would hand something other than the bark of a tree of the Sanctuary. Whoever did that, faced punishment.

وَ أَمَّا الْيَوْمَ فَأُمْلِيَ لَهُمْ وَ لَقَدْ جَاءَ أَهْلُ الشَّامِ فَنَصَبُوا الْمَنْجَنِيقَ عَلَى أَبِي قُبَيْسٍ فَبَعَثَ اللَّهُ عَلَيْهِمْ سَحَابَةً كَجَنَاحِ الطَّيْرِ فَأَمْطَرَتْ عَلَيْهِمْ صَاعِقَةً فَأَحْرَقَتْ سَبْعِينَ رَجُلًا حَوْلَ الْمَنْجَنِيقِ

And as for today, so it has been respited for them; and the people of Syria had come, so they had set up the catapult upon (Mount) Abu Qubays. Allah^-azwj Sent a cloud upon them like the wing of a bird, and it rained thunderbolts upon them. Seventeen men were incinerated around the catapult’’.[99]

99^– كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ‏ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ إِنِّي وَلَدْتُ بِنْتاً وَ رَبَّيْتُهَا حَتَّى إِذَا بَلَغَتْ فَأَلْبَسْتُهَا وَ حَلَّيْتُهَا ثُمَّ جِئْتُ بِهَا إِلَى قَلِيبٍ‏ فَدَفَعْتُهَا فِي جَوْفِهِ وَ كَانَ آخِرُ مَا سَمِعْتُ مِنْهَا وَ هِيَ تَقُولُ يَا أَبَتَاهْ فَمَا كَفَّارَةُ ذَلِكَ

‘Al Kafi’^– Al-Hassan Bin Muhammad, from Al Moala, from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja,

‘From Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘There was a daughter born unto me, and I nourished her until when she became an adult, so I put some new clothes on her and some ornaments, then went with her to a well and pushed her into its middle (to kill her), and the last of what I heard from her was that she was saying, ‘O father ! What is the expiation of that?’

قَالَ أَ لَكَ أُمٌّ حَيَّةٌ قَالَ لَا قَالَ فَلَكَ خَالَةٌ حَيَّةٌ قَالَ نَعَمْ قَالَ فَابْرَرْهَا فَإِنَّهَا بِمَنْزِلَةِ الْأُمِّ تُكَفِّرْ عَنْكَ مَا صَنَعْتَ

He^-saww said: ‘Is there a mother for you, alive?’ He said, ‘No’. He^-saww said: ‘For you there is a maternal aunt, alive?’ He said, ‘Yes’. He^-saww said: ‘Be righteous with her, for she is at the status of the mother. It would expiate you from what you did’.

قَالَ أَبُو خَدِيجَةَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ مَتَى كَانَ هَذَا قَالَ كَانَ فِي الْجَاهِلِيَّةِ وَ كَانُوا يَقْتُلُونَ الْبَنَاتِ مَخَافَةَ أَنْ يُسْبَيْنَ فَيَلِدْنَ فِي قَوْمٍ آخَرِينَ‏

Abu Khadeeja (the narrator) said, ‘I said to Abu Abdullah^-asws, ‘When was this?’ He^-asws said: ‘During the Pre-Islamic period, and they used to kill the daughters fearing that they would be made captives, so they would give birth among other people’’.[100]

100 كنز الكراجكي، عن الحسين بن عبيد الله عن هارون بن موسى عن محمد بن همام عن الحسن بن جمهور عن أبيه عن الحسن بن محبوب عن عليّ بن رئاب عن مالك بن عطية قال‏ لمّا حفر عبد المطّلب بن هاشم زمزم و أنبط منها الماء أخرج منها غزالين من ذهب و سيوفا و أدراعا فجعل الغزالين زينة للكعبة و أخذ السيوف و الدروع و قال هذه وديعة كان أودعها مضاض الجرهمي بن الحارث بن عمرو بن مضاض

‘Kanz’ of Al Karajaky – from Al-Husayn Bin Ybeydullah, from Haroun Bin Musa from Muhammad Bin hamam, from Al-Hassan Bin Jamhour, from his father, from Al-Hassan Bin Mahboub, from Ali Bin Riab, from Malik Bin Atiya who said,

‘When Abdul Muttalib Bin Hashim^-as dug Zamzam and the water sprung from it, he^-as extracted from it two golden gazzelles and swords and armours. He^-as made the two gazzelles as an adornment for the Ka’aba and took the swords and the armours, and he^-as said: ‘This is an entrustment deposited by Mazaz Al Jurhumy Bin Al Haris Bin Amro Bin Mazaz.

و الحارث الذي يقول شعر

كأن لم يكن بين الحجون إلى الصفا		أنيس و لم يسمر بمكة سامر
بلى نحن كنّا أهلها فأبادنا		صروف اللّيالي و الجدود العواثر
و يمنعنا من كلّ فجّ نريده‏		أقبّ كسرحان الإباءة ضامر
و كل لجوج في الجراء طمرّة		كعجزاء فتحاء الجناحين كاسر

And Al Haris is the one who said the poem, ‘It is as if there is no companion between Al Hajour up to Al-Safa and no coverser having conversation at Makkah. Yes, we were its people but we were distanced by the change of nights and the adverse fortunes, and we are being prevented from every ravine we intend by a lean camel like a haughty wolf, and by every headstrong daring steed like a great eagle, powerfully broad^–winged’.

و القصيدة طويلة فحسدته قريش بذلك فقالوا نحن شركاؤك فيها

And the poem is lengthy. Qureysh envied him due to that. They said, ‘We are your associates in it!’

فقال هذه فضيلة بنت‏ [نبئت‏] بها دونكم أريتها في منامي ثلاث ليال تباعا

He^-as said, ‘This is a merit granted to me^-as rather than you all. I^-as had seen it in my^-as dream for three consecutive nights’.

قالوا فحاكمنا إلى من شئت من حكام العرب

They said, ‘Let us take the case to the one you^-as like from judges of the Arabs’.

فخرجوا إلى الشام يريدون أحد كهانها و علمائها فأصابهم عطش شديد فأوصى بعضهم إلى بعض فبينا هم على تلك الحال إذ بركت ناقة عبد المطّلب فنبع الماء من بين أخفافها فشربوا و تزودوا و قالوا يا عبد المطلب إن الذي سقاك في هذه البادية القفر هو الذي سقاك بمكة

They went out to Syria intending one of their soothsayers and their scholars. They were afflicted with severe thirst so they bequeathed to each other. While they were upon that state when she^–camel of Abdul Muttalib^-as knelt, and the water sprouted from between its hooves. They drank and provided, and said, ‘O Abdul Muttalib^-as! The One Who Quenched you^-as in this valley, He^-azwj is the One Who Quenched you^-as the water at Makkah!’

فرجعوا و سلموا له هذه المأثرة

They returned and submitted to him^-as this distinction’.[101]

باب 2 البشائر بمولده و نبوته من الأنبياء و الأوصياء صلوات الله عليه و عليهم و غيرهم من الكهنة و سائر الخلق و ذكر بعض المؤمنين في الفترة

CHAPTER 2 – THE GLAD TIDINGS OF HIS^-saww BIRTH, AND HIS^-saww PROPHET-HOOD FROM THE PROPHETS^-as AND THE SUCCESSORS^-as, AND OTHERS FROM THE SOOTH^–SAYERS AND THE REST OF THE PEOPLE, AND MENTION OF SOME OF THE MOMINEEN DURING THE GAP PERIOD

الآيات البقرة وَ لَمَّا جاءَهُمْ كِتابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِما مَعَهُمْ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ‏

The Verses – (Surah) Al Baqarah: And when there came to them a Book from the Presence of Allah Verifying what was with them – and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89]

و قال تعالى‏ وَ لَمَّا جاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِما مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتابَ كِتابَ اللَّهِ وَراءَ ظُهُورِهِمْ كَأَنَّهُمْ لا يَعْلَمُونَ‏

And when there came to them a Rasool from the Presence of Allah in verification of what was with them, a group of those who had been Given the Book, flung the Book of Allah behind their backs, as if they were not knowing [2:101]

و قال سبحانه‏ وَ ابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُوا عَلَيْهِمْ آياتِكَ وَ يُعَلِّمُهُمُ الْكِتابَ وَ الْحِكْمَةَ وَ يُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ‏

And the Glorious Said: And Send among them a Rasool from them, who will recite to them Your Verses and Teach them the Book and the Wisdom, and Purify them; surely You are the Mighty, the Wise [2:129]

و قال تعالى‏ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ وَ إِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَ هُمْ يَعْلَمُونَ‏

And the Exalted Said: Those whom We have Given the Book are recognising him just as they are recognising their own sons; and a party of them are concealing the Truth while they are knowing [2:146] 

آل عمران‏ وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ قالَ أَ أَقْرَرْتُمْ وَ أَخَذْتُمْ عَلى‏ ذلِكُمْ إِصْرِي قالُوا أَقْرَرْنا قالَ فَاشْهَدُوا وَ أَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ

(Surah) AAl-e^–Imraan: And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, you must believe in him, and you must help him”. He said: “Do you affirm and accept My Pact upon that?” They said: ‘We do accept’. He said: “Then bear witness, and I (too) am of the Bearers of Witness with you [3:81]

فَمَنْ تَوَلَّى بَعْدَ ذلِكَ فَأُولئِكَ هُمُ الْفاسِقُونَ‏

So the one who turns back after that, they are the transgressors” [3:82]

و قال تعالى‏ وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ الَّذِينَ أُوتُوا الْكِتابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَ لا تَكْتُمُونَهُ فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ وَ اشْتَرَوْا بِهِ ثَمَناً قَلِيلًا فَبِئْسَ ما يَشْتَرُونَ

And the Exalted Said: And when Allah Took a Covenant with those who were Given the Book: “You shall manifest it to the people and you will not conceal it”; but they cast it behind their backs and took a small price for it; so evil is that which they are taking [3:187]

لا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِما أَتَوْا وَ يُحِبُّونَ أَنْ يُحْمَدُوا بِما لَمْ يَفْعَلُوا فَلا تَحْسَبَنَّهُمْ بِمَفازَةٍ مِنَ الْعَذابِ وَ لَهُمْ عَذابٌ أَلِيمٌ‏

They should not be reckoning, those who are rejoicing with what they are giving and love to be praised for what they have not done, so you should (also) not reckon them as having escaped from the Punishment, and for them would be a painful Punishment [3:188]

الأعراف‏ الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَ الْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَ يَنْهاهُمْ عَنِ الْمُنْكَرِ وَ يُحِلُّ لَهُمُ الطَّيِّباتِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَ عَزَّرُوهُ وَ نَصَرُوهُ وَ اتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولئِكَ هُمُ الْمُفْلِحُونَ‏

(Surah) Al Araaf: Those who are following the Rasool, the Prophet, the Ummy (Makkan) whom they are finding written with them in the Torah and the Evangel (that) he would be instructing them with the good things and forbidding them from the evil, and permitting for them the good things and prohibiting upon them the bad, and removing from them their burdens and their shackles which would be upon them. So those who believe in him, and assist him, and help him, and follow the Light which descends with him, they would be the successful ones [7:157]

و قال تعالى‏ وَ إِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلى‏ يَوْمِ الْقِيامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذابِ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقابِ وَ إِنَّهُ لَغَفُورٌ رَحِيمٌ‏

And the Exalted Said: And when your Lord Proclaimed that He would Send upon them, up to the Day of Qiyamah, ones who would subject them to evil punishment, surely your Lord is Swift in the Punishment, and He is Forgiving, Merciful [7:167]

الأنبياء وَ لَقَدْ كَتَبْنا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُها عِبادِيَ الصَّالِحُونَ‏

(Surah) Al-Anbiyaa: And We had Written in the Psalms from after the Zikr, that the earth, My righteous servants shall inherit it [21:105]

الشعراء وَ إِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ

(Surah) Al Shoara: And surely it is in the Scriptures of the former ones [26:196]

أَ وَ لَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَماءُ بَنِي إِسْرائِيلَ‏

Or does it not happen to be a Sign for them that the scholars of the Children of Israel knew of it [26:197]

القصص‏ وَ ما كُنْتَ بِجانِبِ الْغَرْبِيِّ إِذْ قَضَيْنا إِلى‏ مُوسَى الْأَمْرَ وَ ما كُنْتَ مِنَ الشَّاهِدِينَ‏ إلى قوله تعالى‏ وَ ما كُنْتَ بِجانِبِ الطُّورِ إِذْ نادَيْنا وَ لكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْماً ما أَتاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ‏

(Surah) Al Qasas: And you were not on the western side when We Decreed the Commandment and you were not from the witnesses [28:44] – up to His^-azwj Words: And you were not by the side of the (mount) Toor when We Called out, but (you are) a Mercy from your Lord to warn a people no warner had come to them from before you, perhaps they would be mindful [28:46]

الصف‏ وَ إِذْ قالَ عِيسَى ابْنُ مَرْيَمَ يا بَنِي إِسْرائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقاًلِما بَيْنَ يَدَيَّ مِنَ التَّوْراةِ وَ مُبَشِّراً بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جاءَهُمْ بِالْبَيِّناتِ قالُوا هذا سِحْرٌ مُبِينٌ

(Surah) Al Saff: And when Isa Bin Maryam said: ‘O Children of Israel! I am a Rasool of Allah to you all, in ratification of what is before me from the Torah, and giving glad tidings of a Rasool to come after me, his name being Ahmad’. But when he came with them with clear proofs, they said, ‘This is clear sorcery!’ [61:6]

وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى‏ عَلَى اللَّهِ الْكَذِبَ وَ هُوَ يُدْعى‏ إِلَى الْإِسْلامِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ

And who is more unjust than the one who fabricates the lie upon Allah and he is invited to Al-Islam? And Allah does not Guide the unjust people [61:7].

Notes –

وَ قَالَ الصَّادِقُ ع‏ تَقْدِيرُهُ وَ إِذْ أَخَذَ اللَّهُ مِيثَاقَ أُمَمِ النَّبِيِّينَ بِتَصْدِيقِ نَبِيِّهَا وَ الْعَمَلِ بِمَا جَاءَهُمْ بِهِ وَ أَنَّهُمْ خَالَفُوهُ بَعْدَ مَا جَاءَ وَ مَا وَفَوْا بِهِ وَ تَرَكُوا كَثِيراً مِنْ شَرَائِعِهِ وَ حَرَّفُوا كَثِيراً مِنْهَا

And Al-Sadiq^-asws said: ‘Its interpretation is – And when Allah^-azwj Took Covenant of the communities of the Prophets^-as with ratifying their respective Prophets^-as and acting with what they^-as had come with, and they opposed it after what had come and were loyal with (some of) it, and they neglected a lot of their^-as Laws and distorted a lot of these’.

1^– شي، تفسير العياشي عَنْ حَبِيبٍ‏ السِّجِسْتَانِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ‏ وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ‏ فَكَيْفَ يُؤْمِنُ مُوسَى ع بِعِيسَى ع وَ يَنْصُرُهُ وَ لَمْ يُدْرِكْهُ وَ كَيْفَ يُؤْمِنُ عِيسَى ع بِمُحَمَّدٍ ص وَ يَنْصُرُهُ وَ لَمْ يُدْرِكْهُ

Al Ayyashi, from Habeeb Al Sajastany who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, you must believe in him, and you must help him” [3:81], so how did Musa^-as believe in Isa^-as and help him^-as and he^-as did not see him^-as? And how did Isa^-as believe in Muhammad^-saww and help him^-as and he^-as did not see him^-saww?’

فَقَالَ يَا حَبِيبُ إِنَّ الْقُرْآنَ قَدْ طُرِحَ مِنْهُ آيٌ كَثِيرَةٌ وَ لَمْ يُزَدْ فِيهِ إِلَّا حُرُوفٌ أَخْطَأَتْ بِهَا الْكَتَبَةُ وَ تَوَهَّمَتْهَا الرِّجَالُ وَ هَذَا وَهَمٌ فَاقْرَأْهَا وَ إِذْ أَخَذَ اللَّهُ مِيثَاقَ أُمَمِ النَّبِيِّينَ لَمَّا آتَيْتُكُمْ مِنْ كِتَابٍ وَ حِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ هَكَذَا أَنْزَلَهَا اللَّهُ يَا حَبِيبُ

He^-asws said: ‘O Habeeb! A lot of Verses have been taken out from the Quran, and there did not increase in it except the letters which the scribes made mistakes in, and the men fancied it, and this is an illusion. So read it as And when Allah Took a Covenant – community of the – of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, you must believe in him, and you must help him” [3:81] – this is how it was Revealed, O Habeeb.

فَوَ اللَّهِ مَا وَفَتْ أُمَّةٌ مِنَ الْأُمَمِ الَّتِي كَانَتْ قَبْلَ مُوسَى بِمَا أَخَذَ اللَّهُ عَلَيْهَا مِنَ الْمِيثَاقِ لِكُلِّ نَبِيٍّ بَعَثَهُ اللَّهُ بَعْدَ نَبِيِّهَا وَ لَقَدْ كَذَّبَتِ الْأُمَّةُ الَّتِي جَاءَهَا مُوسَى لَمَّا جَاءَهَا مُوسَى وَ لَمْ يُؤْمِنُوا بِهِ وَ لَا نَصَرُوهُ‏ لِمَا جَاءَهَا إِلَّا الْقَلِيلُ مِنْهُمْ وَ لَقَدْ كَذَّبَتْ أُمَّةُ عِيسَى ع بِمُحَمَّدٍ ص وَ لَمْ يُؤْمِنُوا بِهِ وَ لَا نَصَرُوهُ لَمَّا جَاءَهُمْ إِلَّا الْقَلِيلُ مِنْهُمْ

By Allah^-azwj, no nation from the nations were loyal, which were before Musa^-asws with what Allah^-azwj Took the Covenant (they acted) against it for every Prophet^-as which Allah^-azwj Sent after their Prophet^-as. And the nation of Musa^-as belied that which Musa^-as came with, and did not believe in it, and did not help him^-as except for a few of them. And the nation of Isa^-as belied in Muhammad^-saww and did not believe in it (the Covenant), and did not help him^-saww with what he^-saww came with, except for a few of them.

وَ لَقَدْ جَحَدَتْ هَذِهِ الْأُمَّةُ بِمَا أَخَذَ عَلَيْهَا رَسُولُ اللَّهِ مِنَ الْمِيثَاقِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع يَوْمَ أَقَامَهُ لِلنَّاسِ وَ نَصَبَهُ لَهُمْ وَ دَعَاهُمْ إِلَى وَلَايَتِهِ وَ طَاعَتِهِ فِي حَيَاتِهِ وَ أَشْهَدَهُمْ بِذَلِكَ عَلَى أَنْفُسِهِمْ فَأَيُّ مِيثَاقٍ أَوْكَدُ مِنْ قَوْلِ رَسُولِ اللَّهِ ص فِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَوَ اللَّهِ مَا وَفَوْا بِهِ بَلْ جَحَدُوا وَ كَذَّبُوا

And this nation has rejected with what was Taken upon it by Rasool-Allah^-saww from the Covenant for Ali^-asws Bin Abu Talib^-asws, on the day in which he^-saww established him^-asws for the people and appointed him^-asws for them, and called them to his^-asws Wilayah, and being obedient to him^-asws during his^-saww lifetime, and made them testify upon themselves. Which Covenant has been more emphasised than the words of Rasool-Allah^-saww regarding Ali^-asws Bin Abu Talib^-asws?’ By Allah^-azwj! They were not loyal to it. But they rejected it and belied it’’.[102]

2^– فس، تفسير القمي‏ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمُ‏ الْآيَةَ فَإِنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ لِعَبْدِ اللَّهِ بْنِ سَلَامٍ هَلْ تَعْرِفُونَ مُحَمَّداً فِي كِتَابِكُمْ قَالَ نَعَمْ وَ اللَّهِ نَعْرِفُهُ بِالنَّعْتِ الَّذِي نَعَتَهُ اللَّهُ لَنَا إِذَا رَأَيْنَاهُ فِيكُمْ كَمَا يَعْرِفُ أَحَدُنَا ابْنَهُ إِذَا رَآهُ مَعَ الْغِلْمَانِ وَ الَّذِي يَحْلِفُ بِهِ ابْنُ سَلَامٍ لَأَنَا بِمُحَمَّدٍ هَذَا أَشَدُّ مَعْرِفَةً مِنِّي بِابْنِي قَالَ اللَّهُ‏ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لا يُؤْمِنُونَ‏

(Opinionated report from Umar Bin Al-Khattab)[103]

3^– نجم، كتاب النجوم في كتاب دلائل النبوة جمع أبي القاسم الحسين بن محمد السكوني عن محمد بن علي بن الحسين عن الحسن عن عبد الله بن غانم عن هناد عن يونس عن أبي إسحاق عن صالح بن إبراهيم عن عبد الرحمن بن أسعد عن ابن مسيب عن حسان بن ثابت‏ قال‏ إني و الله لغلام يفعاء [يفقه‏] ابن سبع أو ثمان سنين أعقل كل ما سمعت‏ إذ سمعت يهوديا و هو على أكمة يثرب يصرخ يا معشر اليهود فلما اجتمعوا قالوا ويلك ما لك قال طلع نجم أحمد الذي يبعث به الليلة

‘Kitab Al Nujoum’, in the the book ‘Dalail Al Nabuwwah’ – Abu Al Qasim Al-Husayn Bin Muhammad Al Sakuni, from Muhammad Bin Ali Bin Al-Husayn, fro Al-Hassan, from Abdullah Bin Ghanim, from Hanad, from Yunus, from Abu Is’haq, from Salih Bin Ibrahim, from Abdul Rahman Bin As’ad, from Bin Musayyib, from Hassan Bin Sabit who said,

‘By Allah^-azwj! I was still a young boy of seven or eight years old. I understood all what I heard, when I heard a Jew, and he was upon a hill of Yasrib shouting, ‘O community of Jews!’ When they gathered, they said, ‘Woe be to you, what is the matter with you?’ He said, ‘The star of Ahmad^-saww has emerged today, the one which he^-saww would be Sent with!’’[104]

4^– ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الرَّقِّيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فِي حَدِيثٍ طَوِيلٍ قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ أَعْلَمُهُمْ عَنْ أَشْيَاءَ فَأَجَابَهُ ع فَأَسْلَمَ وَ أَخْرَجَ رَقّاً أَبْيَضَ‏ فِيهِ جَمِيعُ مَا قَالَ النَّبِيُّ ص وَ قَالَ يَا رَسُولَ اللَّهِ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً

‘Al Khisal’^– Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Al-Husayn Al Raqy, from Abdullah Bin Jabala, form Al-Hassan Bin Abdullah, from his forefathers,

‘From his grandfather^-asws Al-Hassan^-asws Bin Ali Bin Abu Talib^-asws in a lengthy Hadeeth having said: ‘A number of Jews came to Rasool-Allah^-saww and their most knowledgeable one asked him^-asws about thins. He^-saww answered him, and he became a Muslim, and brought out a white parchment wherein was the entirety of what the Prophet^-saww had said, and he said, ‘O Rasool-Allah^-saww! By the One^-azwj Who Sent you^-saww with the Truth as a Prophet^-saww!

مَا اسْتَنْسَخْتُهَا إِلَّا مِنَ الْأَلْوَاحِ الَّتِي كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى بْنِ عِمْرَانَ ع وَ لَقَدْ قَرَأْتُ فِي التَّوْرَاةِ فَضْلَكَ حَتَّى شَكَكْتُ فِيهِ يَا مُحَمَّدُ وَ لَقَدْ كُنْتُ أَمْحُو اسْمَكَ مُنْذُ أَرْبَعِينَ سَنَةً مِنَ التَّوْرَاةِ وَ كُلَّمَا مَحَوْتُهُ وَجَدْتُهُ مُثْبَتاً فِيهَا وَ لَقَدْ قَرَأْتُ فِي التَّوْرَاةِ أَنَّ هَذِهِ الْمَسَائِلَ لَا يُخْرِجُهَا غَيْرُكَ وَ أَنَّ فِي السَّاعَةِ الَّتِي تُرَدُّ عَلَيْكَ فِيهَا هَذِهِ الْمَسَائِلُ يَكُونُ جَبْرَئِيلُ عَنْ يَمِينِكَ وَ مِيكَائِيلُ عَنْ يَسَارِكَ وَ وَصِيُّكَ بَيْنَ يَدَيْكَ

I did not copy it except from the Tablets which Allah^-azwj Mighty and Majestic Wrote for Musa^-as Bin Imran^-as, and I have read your^-saww merits in the Torah until I doubted in it, O Muhammad^-saww; and I had deleted your^-saww name from the Torah forty years ago, and every time I deleted it, I found it affirmed in it; and I have read in the Torah that these issues, none will bring these out apart from you^-saww; and that during the time these questioned were referred unto you^-saww, Jibraeel^-as happened to be on your^-saww right, and Mikaeel^-as on your^-saww left, and your^-saww successor^-asws in front of you^-saww’’.

فَقَالَ رَسُولُ اللَّهِ ص صَدَقْتَ هَذَا جَبْرَئِيلُ عَنْ يَمِينِي وَ مِيكَائِيلُ عَنْ يَسَارِي‏ وَ وَصِيِّي عَلِيُّ بْنُ أَبِي طَالِبٍ بَيْنَ يَدَيَّ فَآمَنَ الْيَهُودِيُّ وَ حَسُنَ إِسْلَامُهُ‏

Rasool-Allah^-saww said: ‘You speak the truth. This here is Jibraeel^-as on my^-saww right, and Mikaeel^-as on my^-saww left, and my^-saww successor^-asws Ali^-asws Bin Abu Talib^-asws in front of me^-saww’. The Jew believed, and his Islam was good’’.[105]

5^– ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَبِي عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ أَبَانٍ رَفَعَهُ‏ أَنَّ تُبَّعَ‏ قَالَ فِي مَسِيرِهِ‏

حَتَّى أَتَانِي مِنْ قُرَيْظَةَ عَالِمٌ‏		حِبْرٌ لَعَمْرُكَ فِي الْيَهُودِ مُسَدَّدٌ
قَالَ ازْدَجِرْ عَنْ قَرْيَةٍ مَحْجُوبَةٍ		لِنَبِيِّ مَكَّةَ مِنْ قُرَيْشٍ مُهْتَدٍ
فَعَفَوْتُ عَنْهُمْ عَفْوَ غَيْرِ مُثَرَّبٍ‏		وَ تَرَكْتُهُمْ لِعِقَابِ يَوْمٍ سَرْمَدٍ
وَ تَرَكْتُهَا لِلَّهِ أَرْجُو عَفْوَهُ‏		يَوْمَ الْحِسَابِ مِنَ الْحَمِيمِ الْمُوقَدِ
فَلَقَدْ تَرَكْتُ لَهُ بِهَا مِنْ قَوْمِنَا		نَفَراً أُولِي حَسَبٍ وَ مِمَّنْ يُحْمَدُ
نَفَراً يَكُونُ النَّصْرُ فِي أَعْقَابِهِمْ‏		أَرْجُو بِذَاكَ ثَوَابَ رَبِّ مُحَمَّدٍ
مَا كُنْتُ أَحْسَبُ أَنَّ بَيْتاً طَاهِراً		لِلَّهِ فِي بَطْحَاءِ مَكَّةَ يُعْبَدُ
قَالُوا بِمَكَّةَ بَيْتُ مَالٍ دَاثِرٍ		وَ كُنُوزُهُ مِنْ لُؤْلُؤٍ وَ زَبَرْجَدٍ
فَأَرَدْتُ أَمْراً حَالَ رَبِّي دُونَهُ‏		وَ اللَّهُ يَدْفَعُ عَنْ خَرَابِ الْمَسْجِدِ
فَتَرَكْتُ مَا أَمَّلْتُهُ فِيهِ لَهُمْ‏		وَ تَرَكْتُهُمْ مِثْلًا لِأَهْلِ الْمَشْهَدِ

‘Ikmal Al Deen’ – Bin Al Waleed, from Al Saffar, from Abu Isa, from Al-Hassan Bin Ali, from Umar Bin Aban raising it that

Tubba said in his travel (a poem), He said, ‘Desist from the protected town, for it is reserved for a prophet from Quraysh in Mecca, one who is rightly guided. I pardoned them with a pardon free of reproach, and left them to the punishment of an everlasting Day.

I left that matter to Allah^-azwj, hoping for His^-azwj Forgiveness on the Day of Reckoning, from the blazing, scalding fire. Indeed, for his sake I left among our people a group of men of noble lineage and praiseworthy character. A group through whose descendants victory will come; by that I hope for the reward of the Lord^-azwj of Muhammad^-saww.

I never imagined that a pure House would be worshipped for God in the valley of Makka. They said, ‘In Mecca there is an ancient House of wealth, and its treasures are of pearls and emeralds’. I intended a course of action, but my Lord prevented me from it; and God protects the Sanctuary from ruin. Thus I abandoned what I had hoped to accomplish there for them, and left them as an example for the people who would come after’.

Abu Abdullah^-asws said: ‘

قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كَانَ الْخَبَرَ أَنَّهُ سَيَخْرُجُ مِنْ هَذِهِ يَعْنِي مَكَّةَ نَبِيٌّ يَكُونُ مُهَاجَرُهُ يَثْرِبَ فَأَخَذَ قَوْماً مِنْ الْيَمَنِ فَأَنْزَلَهُمْ مَعَ الْيَهُودِ لِيَنْصُرُوهُ إِذَا خَرَجَ وَ فِي ذَلِكَ يَقُولُ‏

Abu Abdullah^-asws said: ‘The news (from A Rabbi) was that a Prophet^-saww would be emerging from this, meaning Makkah. His^-saww emigration would be to Yasrib. He took a group from Al Yemen to descend witih the Jews in order to help him^-saww when he^-saww does emerge, and regarding that he (the Rabbi) said (a poem),

شَهِدْتُ عَلَى أَحْمَدَ أَنَّهُ‏		رَسُولٌ مِنَ اللَّهِ بَارِئِ النَّسَمِ‏
فَلَوْ مُدَّ عُمُرِي إِلَى عُمُرِهِ‏		لَكُنْتُ وَزِيراً لَهُ وَ ابْنَ عَمٍ‏
وَ كُنْتُ عَذَاباً عَلَى الْمُشْرِكِينَ‏		أَسْقِيهِمْ كَأْسَ حَتْفٍ وَ غَمٍ‏

‘I testify upon Ahmad^-saww that he^-saww is a Messenger^-saww from Allah^-azwj, Maker of the people. If my life were to be extended to his^-saww life, I would be a minister of his^-saww and a cousin, and I would be a punishment upon the Polytheists. I would quench them a cup of death and anguish’.[106]

6^– ك، إكمال الدين أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ تُبَّعَ قَالَ لِلْأَوْسِ وَ الْخَزْرَجِ كُونُوا هَاهُنَا حَتَّى يَخْرُجَ هَذَا النَّبِيُّ فَأَمَّا أَنَا فَلَوْ أَدْرَكْتُهُ لَخَدَمْتُهُ وَ خَرَجْتُ مَعَهُ

‘Ikmal Al Deen’^– My father, from Ali, from his father, from Bin Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,

‘From Abu Abdullah^-asws having said: ‘Tubba said to the (tribes of) Al-Aws and Al-Khazraj, ‘Be over here until this Prophet^-saww comes out, and as for I, if I were to come across him^-saww, I would serve him^-saww and go out with him^-saww’’.[107]

7^– ك، إكمال الدين أحمد بن محمد بن الحسين البزاز عن محمد بن يعقوب الأصم عن أحمد بن عبد الجبار عن يونس بن بكر عن زكريا بن يحيى عن عكرمة قال سمعت ابن عباس يقول‏ لا يشتبهن عليكم أمر تبع فإنه كان مسلما

‘Ikmal Al Deen’ – Ahmad Bin Muhammad Bin Al-Husayn All Bazaz, from Muhammad Bin Yaqoub Al Asam, from Ahmad Bin Abdul Jabbar, from Yunus Bin Bakr, from Zakariya Bin Yahya, from Ikrima who said, ‘I heard Bin Abbas saying,

‘Do not let the matter Tubba be confusing upon you all. He was a Muslim’.

بيان اختلف في تبع هل كان مسلما أم لا

Explanation – There is differing regarding Tubba, whether he was a Muslim or not.[108]

8^– ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ بِفِنَاءِ الْكَعْبَةِ يَوْمَ افْتَتَحَ مَكَّةَ إِذْ أَقْبَلَ إِلَيْهِ وَفْدٌ فَسَلَّمُوا عَلَيْهِ فَقَالَ رَسُولُ اللَّهِ ص مَنِ الْقَوْمُ قَالُوا وَفْدٌ مِنْ بَكْرِ بْنِ‏ وَائِلٍ‏

‘Ikmal Al Deen’^– My father, from Sa’ad, from Bin Isa, from Bin Mahboub, from al A’ala, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘One day, while Rasool-Allah^-saww was in the courtyard of the Kabah, when Makkah was conquered, when a group came to him^-saww and greeted him^-saww. Rasool-Allah^-saww said: ‘Who is the group?’ They said, ‘A delegation of Bakr Bin Wail’.

قَالَ فَهَلْ عِنْدَكُمْ عِلْمٌ مِنْ خَبَرِ قُسِّ بْنِ سَاعِدَةَ الْإِيَادِيِّ قَالُوا نَعَمْ يَا رَسُولَ اللَّهِ قَالَ فَمَا فَعَلَ قَالُوا مَاتَ فَقَالَ رَسُولُ اللَّهِ ص الْحَمْدُ لِلَّهِ رَبِّ الْمَوْتِ وَ رَبِّ الْحَيَاةِ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ‏ كَأَنِّي أَنْظُرُ إِلَى قُسِّ بْنِ سَاعِدَةَ الْإِيَادِيِّ وَ هُوَ بِسُوقِ عُكَاظٍ عَلَى جَمَلٍ لَهُ أَحْمَرَ وَ هُوَ يَخْطُبُ النَّاسَ وَ يَقُولُ اجْتَمِعُوا أَيُّهَا النَّاسُ‏

He^-saww said: ‘Is there with you from the news of Qays Bin Sa’ada Al-Ayadi?’ They said, ‘Yes, O Rasool-Allah^-saww!’ He^-saww said: ‘What happened to him?’ They said, ‘Died’. Rasool-Allah^-saww said: ‘The Praise is for Allah^-azwj, Lord^-azwj of death and Lord^-azwj of life. Every soul shall taste death. It is as if I^-saww am looking at Qays Bin Sa’ada Al-Ayadi and he is at the market of Akaz upon a red came of his, and he is notifying the people and is saying, ‘Gather, O people!’

فَإِذَا اجْتَمَعْتُمْ فَأَنْصِتُوا فَإِذَا أَنْصَتُّمْ فَاسْتَمِعُوا فَإِذَا أَسْمَعْتُمْ‏ فَعُوا فَإِذَا وَعَيْتُمْ فَاحْفَظُوا فَإِذَا حَفِظْتُمْ فَاصْدُقُوا أَلَا إِنَّ مَنْ عَاشَ مَاتَ وَ مَنْ مَاتَ فَاتَ وَ مَنْ فَاتَ فَلَيْسَ بِآتٍ إِنَّ فِي السَّمَاءِ خَبَراً وَ فِي الْأَرْضِ عِبَراً سَقْفٌ مَرْفُوعٌ وَ مِهَادٌ مَوْضُوعٌ وَ نُجُومٌ تَمُورُ وَ لَيْلٌ يَدُورُ وَ بِحَارُ مَاءٍ لَا تَغُورُ

When you gather, then listen, and when you are listening them listen intently, and when you are listening intently then retain, and when you retain then preserve, and when you preserve and ratify. Indeed! The one who lives, dies, and the one who dies is lost, and the one who is lost won’t be coming. In the sky there is news, and in the earth there is a lesson. A raised roof, and a placed cradle, and surging stars, and circling nights, and un^–sinking water of the oceans.

يَحْلِفُ قُسٌّ مَا هَذَا بِلَعِبٍ‏ وَ إِنَّ مِنْ وَرَاءِ هَذَا لَعَجَباً مَا لِي أَرَى النَّاسَ يَذْهَبُونَ فَلَا يَرْجِعُونَ أَ رَضُوا بِالْمُقَامِ فَأَقَامُوا أَمْ تَرَكُوا فَنَامُوا يَحْلِفُ قُسٌّ يَمِيناً غَيْرَ كَاذِبَةٍ أَنَّ لِلَّهِ دِيناً هُوَ خَيْرٌ مِنَ الدِّينِ الَّذِي أَنْتُمْ عَلَيْهِ

Qays swear, this is not in vain and that from behind this is a wonder. What is the matter I see the people going and they are not returning? Are they please with the place so they are saying, or are they neglecting, so they are sleeping? Qays swears on oath without falsity. Religion is for Allah^-azwj! It is better than the religion which you all are upon’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ قُسّاً يُحْشَرُ يَوْمَ الْقِيَامَةِ أُمَّةً وَاحِدَةً

Then Rasool-Allah^-saww said: ‘May Allah^-azwj have Mercy on Qays. He will be Gathered on the Day of Qiyamah as a community, alone’.

ثُمَّ قَالَ هَلْ فِيكُمْ أَحَدٌ يُحْسِنُ مِنْ شِعْرِهِ شَيْئاً فَقَالَ بَعْضُهُمْ سَمِعْتُهُ يَقُولُ‏

فِي الْأَوَّلِينَ الذَّاهِبِينَ مِنَ الْقُرُونِ لَنَا بَصَائِرُ		لَمَّا رَأَيْتُ مَوَارِداً لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرُ
وَ رَأَيْتُ قَوْمِي نَحْوَهَا يَمْضِي الْأَكَابِرُ وَ الْأَصَاغِرُ		لَا يَرْجِعُ الْمَاضِي إِلَيَّ وَ لَا مِنَ الْبَاقِينَ غَابِرٌ
أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرٌ

Then he^-saww said: ‘Is there anyone among you who is good to say anything of his poem?’ One of them said, ‘I heard him saying, ‘In the earlier generations that have passed away, there are lessons for us. When I saw pathways leading to death that have no return routes, and I saw my people heading toward them, both the elders and the youth, neither those who have gone before return to me nor does any remaining one from those who are left come back. I became certain that I too must inevitably go where the people have gone.

وَ بَلَغَ مِنْ حِكْمَةِ قُسِّ بْنِ سَاعِدَةَ وَ مَعْرِفَتِهِ أَنَّ النَّبِيَّ ص كَانَ يَسْأَلُ مَنْ يَقْدَمُ عَلَيْهِ مِنْ إِيَادٍ^– عَنْ حِكْمَتِهِ وَ يَصْغَى إِلَيْهَا

And the wisdom of Qays Bin Sa’ada and his understanding reached, that the Prophet^-saww would be asked by the one who proceeds to him^-saww from (the clan of) Iyad about his^-saww wisdom, and they will listen to it’’.[109]

9 كنز الكراجكي، عن أسد بن إبراهيم السلمي عن محمد بن أحمد بن موسى‏ عن عبد الله بن محمد عن جعفر بن محمد عن محمد بن حسان عن محمد بن الحجاج‏ عن مجالد عن الشعبي عن ابن عباس‏ مثله إلى قوله حيث صار القوم صائر

‘Kanz’ of Al Karajaky – from Asad Bin Ibrahim Al Salmy, from Muhammad Bin Ahmad Bin Musa, from Abdullah Bin Muhammad, from Ja’far Bin Muhammad, from Muhammad Bin Hasaan, from Muhammad Bin Al Jajaj, from Majalid, from Al Shaby, from Bin Abbas,^– similar to it up to his^-saww words: go where the people have gone’.[110]

10^– ك، إكمال الدين الْحَسَنُ بْنُ عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ إِسْمَاعِيلَ‏ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ عَبْدِ اللَّهِ بْنِ الضَّحَّاكِ عَنْ هِشَامٍ عَنْ أَبِيهِ‏ أَنَّ وَفْداً مِنْ إِيَادٍ قَدِمُوا عَلَى رَسُولِ اللَّهِ ص فَسَأَلَهُمْ عَنْ حُكْمِ قُسِّ بْنِ سَاعِدَةَ فَقَالُوا قَالَ قُسٌّ شِعْراً

يَا نَاعِيَ الْمَوْتِ وَ الْأَمْوَاتِ فِي جَدَثٍ‏		عَلَيْهِمْ مِنْ بَقَايَا تُرْبِهِمْ‏ خِرَقٌ‏
دَعْهُمْ فَإِنَّ لَهُمْ يَوْماً يُصَاحُ بِهِمْ‏		كَمَا يُنَبَّهُ مِنْ نَوْمَاتِهِ الصَّعِقُ‏
مِنْهُمْ عُرَاتٌ وَ مِنْهُمْ فِي ثِيَابِهِمْ‏		مِنْهَا جَدِيدٌ وَ مِنْهَا الْآنَ ذُو الْخَلَقِ‏

‘Ikmal Al Deen’ – Al-Hassan Bin Abdullah, from Al-Husayn Bin Al-Hassan Bin Ali Bin Ismail, from Muhammad Bin Zakariya, from Abdullah Bin Al Zahhak, from Hisham, from his father,

‘A delegation from Iyad arrived to Rasool-Allah^-saww. He^-saww asked them about the judgment of Quss Bin Saida. They said, ‘Quss said a poem, ‘O announcer of the death and the deceased in the graves! Upon them, from the remnants are their soiled rags. Leave them, because for them is a Day they will be called out at just as the sleeping one who had been struck down is awakened. From them would be the naked, and from whem would in their clothes. From these are new and from these a now with the worn out.

مَطَرٌ وَ نَبَاتٌ وَ آبَاءٌ وَ أُمَّهَاتٌ وَ ذَاهِبٌ وَ آتٍ وَ آيَاتٌ فِي أَثَرِ آيَاتٍ وَ أَمْوَاتٌ بَعْدَ أَمْوَاتٍ وَ ضَوْءٌ وَ ظَلَامٌ وَ لَيَالٍ وَ أَيَّامٌ وَ فَقِيرٌ وَ غَنِيٌّ وَ سَعِيدٌ وَ شَقِيٌّ وَ مُحْسِنٌ وَ مُسِي‏ءٌ أَيْنَ الْأَرْبَابُ الْفَعَلَةُ لِيُصْلِحَنَّ كُلُّ عَامِلٍ عَمَلَهُ

Rain and vegetation, fathers and mothers, one who departs and one who comes, signs following other signs, and deaths after deaths, light and darkness, nights and days, poor and rich, happy and wretched, one who does good and one who does evil. Where are the powerful rulers who acted? Each worker will be recompensed for his deed.

كَلَّا بَلْ هُوَ اللَّهُ واحدا [وَاحِدٌ] لَيْسَ بِمَوْلُودٍ وَ لَا وَالِدٍ أَعَادَ وَ أَبْدَأَ وَ إِلَيْهِ الْمَآبُ غَداً أَمَّا بَعْدُ يَا مَعْشَرَ إِيَادٍ أَيْنَ ثَمُودُ وَ عَادٌ وَ أَيْنَ الْآبَاءُ وَ الْأَجْدَادُ أَيْنَ الْحَسَنُ الَّذِي لَمْ يُشْكَرْ وَ الْقَبِيحُ الَّذِي لَمْ يُنْقَمْ

Never! Rather He^-azwj is Allah^-azwj, One, not born and not begetting. He^-azwj originates and He^-azwj brings back, and to Him^-azwj is the return tomorrow. Now then, O people of Iyad, where are Samoud and Aad? Where are the fathers and forefathers? Where is the good that was not thanked for, and the evil that was not punished?

كَلَّا وَ رَبِّ الْكَعْبَةِ لَيَعُودَنَّ مَا بَدَأَ وَ لَئِنْ ذَهَبَ يَوْماً لَيَعُودَنَّ يَوْماً

Never, by the Lord^-azwj! of the Kabah! What has begun will return, and if it has gone away for a day, it will return for a day.

وَ هُوَ قُسُّ بْنُ سَاعِدَةَ بْنِ حداق [حُذَاقَةَ] بْنِ زُهْرِ بْنِ إِيَادِ بْنِ نِزَارٍ أَوَّلُ مَنْ آمَنَ بِالْبَعْثِ مِنْ أَهْلِ الْجَاهِلِيَّةِ وَ أَوَّلُ مَنْ تَوَكَّأَ عَلَى عَصًا وَ يُقَالُ إِنَّهُ عَاشَ سِتَّ مِائَةِ سَنَةٍ وَ كَانَ يَعْرِفُ النَّبِيَّ بِاسْمِهِ وَ نَسَبِهِ وَ يُبَشِّرُ النَّاسَ بِخُرُوجِهِ وَ كَانَ يَسْتَعْمِلُ التَّقِيَّةَ وَ يَأْمُرُ بِهَا فِي خِلَالِ مَا يَعِظُ بِهِ النَّاسَ

And he is Quss ibn Saida Bin Hidaq (or Huzaqa) Bin Zuhayr Bin Iyad Bin Nizar. He was the first among the people of Pre-Islamic period to believe in Resurrection, and the first to lean on a staff. It is said he lived six hundred years, and he knew the Prophet^-saww by his^-saww name and lineage and gave glad tidings of his^-saww coming. He used to practice and recommend caution and discretion (Taqiyya) while preaching to people’.[111]

11^– ك، إكمال الدين مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ حُكَيْمٍ عَنْ عَمْرِو بْنِ بَكَّارٍ الْعَبْسِيِّ عَنْ مُحَمَّدِ بْنِ السَّائِبِ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ وَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَاتِمٍ الْبَرْمَكِيِ‏ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَزْهَرَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ حَرْبٍ عَنْ أَحْمَدَ بْنِ عُثْمَانَ بْنِ حُكَيْمٍ عَنْ عَمْرِو بْنِ بُكَيْرٍ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ السَّائِبِ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ:

‘Ikmal Al Deen’ – Majaylawiya, from his uncle, from Al Kufi, from Ali Bin Hukeym, from Amro Bin Bakkar Al Absy, from Muhammad Bin Al Saib, from Abu Salih, from Bin Abbas, and from Muhammad Bin Ali Bin Hatim Al Barmakki, from Muhammad Bin Ahmad Bin Azhar, from Muhammad Bin Is’haq Al Basry, from Ali Bin Harb, from Ahmad Bin Usman Bin Hukeym, from Amro Bin Bukeyr, from Ahmad Bin Al Qasim, from Muhammad Bin Al Saib, from Abu USalih, from Bin Abbas who said,

لَمَّا ظَفِرَ سَيْفُ بْنُ ذِي يَزَنَ‏ بِالْحَبَشَةِ وَ ذَلِكَ بَعْدَ مَوْلِدِ النَّبِيِّ ص بِسَنَتَيْنِ أَتَاهُ وَفْدُ الْعَرَبِ وَ أَشْرَافُهَا وَ شُعَرَاؤُهَا لِتُهَنِّئَهُ وَ تَمْدَحَهُ وَ تَذْكُرَ مَا كَانَ مِنْ بَلَائِهِ‏ وَ طَلَبِهِ بِثَأْرِ قَوْمِهِ

‘When Sayf Bin Zi Yazn was victorious at Ethiopia, and that was two years after the birth of the Prophet^-saww, a delegation of the Arabs and their nobles and their poets came to him, and praised him and mentioned what had happened from his afflictions and his seeking retaliation for his people.

فَأَتَاهُ وَفْدٌ مِنْ قُرَيْشٍ وَ مَعَهُمْ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ وَ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ وَ عَبْدُ اللَّهِ بْنُ جُذْعَانَ وَ أَسَدُ بْنُ خُوَيْلِدِ بْنِ عَبْدِ الْعُزَّى‏ وَ وَهْبُ بْنُ عَبْدِ مَنَافٍ فِي أُنَاسٍ مِنْ وُجُوهِ قُرَيْشٍ فَقَدِمُوا عَلَيْهِ‏ صَنْعَاءَ فَاسْتَأْذَنُوا فَإِذَا هُوَ فِي رَأْسِ قَصْرٍ يُقَالُ لَهُ غُمْدَانُ وَ هُوَ الَّذِي يَقُولُ فِيهِ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ‏

اشْرَبْ هَنِيئاً عَلَيْكَ التَّاجُ مُرْتَفِقاً

فِي رَأْسِ غُمْدَانَ دَاراً مِنْكَ مِحْلَالًا

A delegation from Qureysh came to him and with them were Abdul Muttalib Bin Hashim^-as, and Umayya Bin Abd Shams, and Abdullah Bin Juz’an, and Asad Bin Khuweylid Bin Abdul Uzza, and Wahab Bin Abd Manaf, along with some people from the faces (noblemen) of Qureysh. They arrived at Sana’a and sought permission. There he was in the top of a castle called Gumdan, and it is which Umayya Bin Abu Al Salt had said a couplet, ‘Drink pleasantly, the crown is yours in comfort in the top of Gumdan, a house which will soon depart from you’.

فَدَخَلَ عَلَيْهِ الْآذِنُ فَأَخْبَرَهُ بِمَكَانِهِمْ فَأَذِنَ لَهُمْ فَلَمَّا دَخَلُوا عَلَيْهِ دَنَا عَبْدُ الْمُطَّلِبِ مِنْهُ فَاسْتَأْذَنَهُ فِي الْكَلَامِ فَقَالَ لَهُ إِنْ كُنْتَ مِمَّنْ يَتَكَلَّمُ بَيْنَ يَدَيِ الْمُلُوكِ فَقَدْ أَذِنَّا لَكَ

The doorkeeper entered to see him and informed him of their place. He permitted for them. When they entered to see him, Abdul Muttalib^-as went near him. He permitted him^-as to talk. He said, ‘If you were from the ones who talks in front of the kings, I permit for you^-as!’

قَالَ فَقَالَ عَبْدُ الْمُطَّلِبِ إِنَّ اللَّهَ أَحَلَّكَ أَيُّهَا الْمَلِكُ مَحَلًّا رَفِيعاً صَعْباً مَنِيعاً شَامِخاً بَاذِخاً وَ أَنْبَتَكَ مَنْبِتاً طَابَتْ أَرُومَتُهُ وَ عَذُبَتْ جُرْثُومَتُهُ‏ وَ ثَبَتَ أَصْلُهُ وَ بَسَقَ فَرْعُهُ فِي أَكْرَمِ مَوْطِنٍ وَ أَطْيَبِ مَعْدِنٍ

He (Bin Abbas) said, ‘Abdul Muttalib^-as said: ‘Allah^-azwj has Placed you, O king, in an exalted, lofty, impregnable, towering, and magnificent station. He^-azwj caused you to spring from a lineage whose roots are noble, whose origin is pure, whose foundation is firm, and whose branches have risen high in the most honourable homeland and the finest ancestry.

فَأَنْتَ أَبَيْتَ اللَّعْنَ مَلِكُ الْعَرَبِ وَ رَبِيعُهَا الَّذِي تُخْصِبُ بِهِ وَ أَنْتَ أَيُّهَا الْمَلِكُ رَأْسُ الْعَرَبِ الَّذِي لَهُ تَنْقَادُ وَ عَمُودُهَا الَّذِي عَلَيْهِ الْعِمَادُ وَ مَعْقِلُهَا الَّذِي يَلْجَأُ إِلَيْهِ الْعِبَادُ

You are the one from whom disgrace is far removed, the king of the Arabs and their springtime through whom they flourish. You, O King, are the head of the Arabs, to whom they submit; their central pillar upon which their structure rests; and their stronghold to which people seek refuge to.

سَلَفُكَ خَيْرُ سَلَفٍ وَ أَنْتَ لَنَا مِنْهُمْ خَيْرُ خَلَفٍ فَلَنْ يَخْمُلَ مَنْ أَنْتَ سَلَفُهُ‏ وَ لَنْ يَهْلِكَ مَنْ أَنْتَ خَلَفُهُ

Your forefathers were the finest forefathers, and you are for us the best successor to them. The one whose ancestor is such as you will never become insignificant, and the one whose successor is such as you will never perish.

نَحْنُ أَيُّهَا الْمَلِكُ أَهْلُ حَرَمِ اللَّهِ وَ سَدَنَةُ بَيْتِهِ أَشْخَصَنَا إِلَيْكَ الَّذِي أَبْهَجَنَا مِنْ كَشْفِكَ الْكَرْبَ الَّذِي فَدَحَنَا فَنَحْنُ وَفْدُ التَّهْنِئَةِ لَا وَفْدُ الْمَرْزِئَةِ

We, O King, are the people of the Sanctuary of Allah^-azwj and the custodians of His^-azwj House. What has brought us to you is the joy we feel at your lifting from us the affliction that has weighed heavily upon us. Therefore, we are a delegation of congratulations, not a delegation of condolence.

قَالَ وَ أَيُّهُمْ أَنْتَ أَيُّهَا الْمُتَكَلِّمُ

He said, ‘And which one are you^-as, O speaker?’

قَالَ أَنَا عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ

He^-as said: ‘I^-as am Abdul Muttalib bin Hashim^-as’.

قَالَ ابْنُ أُخْتِنَا

He said, ‘Son of our sister?’

قَالَ نَعَمْ

He^-as said: ‘Yes’.

قَالَ ادْنُ‏ فَأَدْنَاهُ ثُمَّ أَقْبَلَ عَلَى الْقَوْمِ وَ عَلَيْهِ فَقَالَ مَرْحَباً وَ أَهْلًا وَ نَاقَةً وَ رَحْلًا وَ مُسْتَنَاخاً سَهْلًا وَ مَلِكاً وَ رِبَحْلًا يُعْطَى عَطَاءً جَزْلًا قَدْ سَمِعَ الْمَلِكُ مَقَالَتَكُمْ وَ عَرَفَ قَرَابَتَكُمْ وَ قَبِلَ وَسِيلَتَكُمْ وَ أَنْتُمْ‏ أَهْلُ اللَّيْلِ وَ أَهْلُ النَّهَارِ وَ لَكُمُ الْكَرَامَةُ مَا أَقَمْتُمْ وَ الْحَبَا إِذَا ظَعَنْتُمْ

He said, ‘Approach!’ He drew him^-as near, then turned to the group and him^-as. He said, ‘Welcome! You are among family. May you have a camel to ride, a saddle, and an easy place to alight. You have come to a king of abundant generosity, who gives lavish gifts. The king has heard your speech, recognised your kinship, and accepted your approach. You are welcome by night and by day. You shall enjoy honor for as long as you remain, and gifts of generosity when you depart!’

قَالَ ثُمَّ انْهَضُوا إِلَى دَارِ الضِّيَافَةِ وَ الْوُفُودِ

Then he said, ‘Proceed to the house for guests and delegations!’

فَأَقَامُوا شَهْراً لَا يَصِلُونَ إِلَيْهِ وَ لَا يَأْذَنُ لَهُمْ بِالانْصِرَافِ ثُمَّ انْتَبَهَ لَهُمْ انْتِبَاهَةً فَأَرْسَلَ إِلَى عَبْدِ الْمُطَّلِبِ فَأَدْنَى مَجْلِسَهُ وَ أَخْلَاهُ‏ ثُمَّ قَالَ أَيَا عَبْدَ الْمُطَّلِبِ‏ إِنِّي مُفَوِّضٌ إِلَيْكَ مِنْ سِرِّ عِلْمِي أَمْراً لَوْ كَانَ‏ غَيْرُكَ لَمْ أَبُحْ لَهُ بِهِ‏ وَ لَكِنِّي رَأَيْتُكَ مَعْدِنَهُ فَأُطْلِعُكَ عَلَيْهِ طِلْعَةً فَلْيَكُنْ عِنْدَكَ مَطْوِيّاً حَتَّى يَأْذَنَ اللَّهُ فِيهِ فَإِنَّ اللَّهَ بَالِغُ أَمْرِهِ

They stayed for a month nor arriving to him, nor did he permit for them for the leaving. Then he alerted them with an alert and sent for Abdul Muttalib^-as. He drew his^-as seat near and isolated with him^-as, then said, ‘O Abdul Muttalib^-as! I am entrusting to you^-as a matter from the secrets of my knowledge. Had it been anyone other than you^-as, I would not have disclosed it. But I have found you^-as to be its proper repository, so I shall reveal it to you^-as. Keep it concealed with you^-as until Allah^-azwj Permits it to be made known, for indeed Allah^-azwj will Accomplish His^-azwj Decree.

إِنِّي أَجِدُ فِي الْكِتَابِ الْمَكْنُونِ وَ الْعِلْمِ الْمَخْزُونِ الَّذِي اخْتَرْنَاهُ لِأَنْفُسِنَا وَ أُخْبِرْنَاهُ‏ دُونَ غَيْرِنَا خَبَراً عَظِيماً وَ خَطَراً جَسِيماً فِيهِ شَرَفُ الْحَيَاةِ وَ فَضِيلَةُ الْوَفَاةِ لِلنَّاسِ عَامَّةً وَ لِرَهْطِكَ كَافَّةً وَ لَكَ خَاصَّةً

I find in the Hidden Book and in the guarded knowledge, which we have reserved for ourselves and been informed of apart from others, news of tremendous importance and immense consequence. In it is the honor of life and the excellence of death for all people in general, for your entire clan in particular, and especially for you^-as’.

فَقَالَ عَبْدُ الْمُطَّلِبِ مِثْلُكَ أَيُّهَا الْمَلِكُ مَنْ سَرَّ وَ بَرَّ فَمَا هُوَ فِدَاكَ أَهْلُ الْوَبَرِ زُمَراً بَعْدَ زُمَرٍ

Abdul Muttalib^-as said: ‘The likes of you, O kind, is one who brings cheerfulness and is righteous. What is it? May the people of the desert, group and after group be sacrificed for you!’

فَقَالَ إِذَا وُلِدَ بِتِهَامَةَ غُلَامٌ بَيْنَ كَتِفَيْهِ شَامَةٌ كَانَتْ لَهُ الْإِمَامَةُ وَ لَكُمْ بِهِ الزِّعَامَةُ إِلَى يَوْمِ الْقِيَامَةِ

He said, ‘When a boy is born at Tihama, having a mark between his shoulders, the leadership will be for him and for you will be the authority up to the Day of Qiyamah!’

فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ أَبَيْتَ اللَّعْنَ لَقَدْ أُبْتُ‏ بِخَيْرٍ مَا آبَ بِمِثْلِهِ وَافِدٌ وَ لَوْ لَا هَيْبَةُ الْمَلِكِ وَ إِجْلَالُهُ وَ إِعْظَامُهُ‏ لَسَأَلْتُهُ مِنْ أَسْرَارِهِ مَا أَزْدَادُ بِهِ سُرُوراً

Abdul Muttalib^-as said to him: ‘May you remain free from disgrace! Indeed, I^-as return having received a blessing the like of which no delegate has ever returned with. Had it not been for the awe, reverence, and exalted regard due to the king, I^-as would have asked him more of his hidden knowledge, by which my^-as joy would have increased even further!’

فَقَالَ ابْنُ ذِي يَزَنَ هَذَا حِينُهُ الَّذِي يُولَدُ فِيهِ أَوْ قَدْ وُلِدَ فِيهِ اسْمُهُ مُحَمَّدٌ يَمُوتُ أَبُوهُ وَ أُمُّهُ وَ يَكْفُلُهُ جَدُّهُ وَ عَمُّهُ وَ قَدْ وَلَدَاهُ سِرَاراً وَ اللَّهُ بَاعِثُهُ جِهَاراً وَ جَاعِلٌ لَهُ مِنَّا أَنْصَاراً يُعِزُّ بِهِمْ أَوْلِيَاءَهُ وَ يُذِلُّ بِهِمْ أَعْدَاءَهُ

Bin Zi Yazan said, ‘This is his^-as time in which he^-saww would be born, or has already been born. His^-saww name is ‘Muhammad’. His^-saww father^-as and his^-saww mother will die, and his^-saww grandfather^-as and his^-saww paternal uncle^-as will take his^-saww responsibility. His^-saww birth is a secret and Allah^-azwj will Raise him^-saww openly, and Make helpers for him^-saww from us for his^-saww friends to be strengthened by them, and his^-saww enemies to be humiliated by them.

يَضْرِبُ بِهِمُ النَّاسَ عَنْ عُرْضٍ‏ وَ يَسْتَفْتِحُ بِهِمْ‏ كَرَائِمَ الْأَرْضِ يَكْسِرُ الْأَوْثَانَ وَ يُخْمِدُ النِّيرَانَ وَ يَعْبُدُ الرَّحْمَنَ وَ يَزْجُرُ الشَّيْطَانَ قَوْلُهُ فَصْلٌ وَ حُكْمُهُ عَدْلٌ يَأْمُرُ بِالْمَعْرُوفِ وَ يَفْعَلُهُ وَ يَنْهَى عَنِ الْمُنْكَرِ وَ يُبْطِلُهُ

Through them he^-saww will drive people away and repel them forcefully, and through them he^-saww will conquer the most noble lands. He^-saww will break the idols, extinguish the fires, worship the Most Merciful, and drive away Satan^-la. His^-saww speech will be decisive, and his^-saww judgment will be just. He^-saww will command what is right and do it, and he^-saww will forbid what is wrong and nullify it.

فَقَالَ عَبْدُ الْمُطَّلِبِ أَيُّهَا الْمَلِكُ عَزَّ جَدُّكَ‏ وَ عَلَا كَعْبُكَ وَ دَامَ مُلْكُكَ وَ طَالَ عُمُرُكَ فَهَلِ الْمَلِكُ سَارِّي بِإِفْصَاحٍ‏ فَقَدْ أَوْضَحَ لِي بَعْضَ الْإِيضَاحِ

Abdul Muttalib^-as said: ‘O King, may your lineage be honored, your stature elevated, your kingdom endure, and your life be prolonged. Is the king speaking this clearly, for he has made some clarification to me!’

: فَقَالَ ابْنُ ذِي يَزَنَ وَ الْبَيْتِ ذِي الْحُجُبِ وَ الْعَلَامَاتِ عَلَى الْبَيْتِ‏ إِنَّكَ يَا عَبْدَ الْمُطَّلِبِ لَجَدُّهُ غَيْرُ كَذِبٍ

Sayf Bin Zi Yazan swore: ‘By the Lord^-azwj of the House of veils and the House upon which there are signs, indeed, O Abd Al-Muttalib^-as, what I have told you about his grandfather is not false!’

قَالَ فَخَرَّ عَبْدُ الْمُطَّلِبِ سَاجِداً فَقَالَ لَهُ ارْفَعْ رَأْسَكَ ثَلِجَ صَدْرُكَ وَ عَلَا أَمْرُكَ فَهَلْ أَحْسَسْتَ شَيْئاً مِمَّا ذَكَرْتُهُ لَكَ

Abd Al-Muttalib then fell into prostration. The king said to him: ‘Raise your^-as head! Your^-as heart has been reassured and your^-as matter has been elevated. Have you^-as realised anything of what I mentioned to you^-as?”

فَقَالَ‏ كَانَ لِيَ ابْنٌ وَ كُنْتُ بِهِ مُعْجَباً وَ عَلَيْهِ رَفِيقاً فَزَوَّجْتُهُ كَرِيمَةً مِنْ كَرَائِمِ قَوْمِي آمِنَةَ بِنْتَ وَهْبٍ فَجَاءَتْ بِغُلَامٍ فَسَمَّيْتُهُ مُحَمَّداً مَاتَ أَبُوهُ وَ أُمُّهُ‏ وَ كَفَلْتُهُ أَنَا وَ عَمُّهُ‏

He^-as said: ‘I^-as had a son whom I^-as greatly admired and treated with affection. I^-as married him^-as to a noble woman from my^-as people, Aamina Bint Wahb^-as. She^-as bore a boy, whom I^-as named ‘Muhammad’. His^-saww father^-as and mother^-as have died, and I^-as have taken care of him, along with his^-as uncle^-as’.

فَقَالَ ابْنُ ذِي يَزَنَ إِنَّ الَّذِي قُلْتُ لَكَ كَمَا قُلْتُ‏ فَاحْتَفِظْ بِابْنِكَ وَ احْذَرْ عَلَيْهِ الْيَهُودَ فَإِنَّهُمْ لَهُ أَعْدَاءٌ وَ لَنْ يَجْعَلَ اللَّهُ لَهُمْ عَلَيْهِ سَبِيلًا وَ اطْوِ مَا ذَكَرْتُ لَكَ دُونَ هَؤُلَاءِ الرَّهْطِ الَّذِينَ مَعَكَ فَإِنِّي لَسْتُ آمَنُ أَنْ تَدْخُلَهُمُ النَّفَاسَةُ أَنْ تَكُونَ لَهُ الرِّئَاسَةُ فَيَطْلُبُونَ لَهُ الْغَوَائِلَ وَ يَنْصِبُونَ لَهُ الْحَبَائِلَ وَ هُمْ فَاعِلُونَ أَوْ أَبْنَاؤُهُمْ‏

Bin Zi Yazan said, ‘That which I said to you^-as is just as what I said, so be protective of your^-as son^-saww and be cautious upon him^-saww of the Jews for they are enemies to him^-saww and Allah^-azwj will never Make a way for them to him^-saww, and conceal what I have mentioned to you^-as, besides this group, those who are with you^-as, for I don’t feel safe that the envy might enter them as the governance will happen to be for him^-as so they will be seeking the calamities to befall him^-saww and will be setting traps for him^-saww, and they will be doing so or their sons will.

وَ لَوْ لَا عِلْمِي بِأَنَّ الْمَوْتَ مُجْتَاحِي قَبْلَ مَبْعَثِهِ لَسِرْتُ بِخَيْلِي وَ رَجِلِي حَتَّى صِرْتُ‏ بِيَثْرِبَ دَارِ مُلْكِهِ نُصْرَةً لَهُ لَكِنِّي أَجِدُ فِي الْكِتَابِ النَّاطِقِ وَ الْعِلْمِ السَّابِقِ‏ أَنَّ يَثْرِبَ دَارُ مُلْكِهِ وَ بِهَا اسْتِحْكَامُ أَمْرِهِ وَ أَهْلُ نُصْرَتِهِ وَ مَوْضِعُ قَبْرِهِ

Had I not known that death would overtake me before his mission begins, I would have marched with my cavalry and infantry until I reached Yasrib, the seat of his^-saww kingdom, in support of him^-saww. But I find in the speaking Scripture and in the prior knowledge that Yasrib is the seat of his^-saww rule. There his^-saww affair will be firmly established; there will be the people who support him^-saww, and there will be the place of his^-saww grave.

وَ لَوْ لَا أَنِّي أَخَافُ فِيهِ الْعَاهَاتِ وَ أَحْذَرُ عَلَيْهِ الْعَاهَاتِ لَأَعْلَنْتُ عَلَى حَدَاثَةِ سِنِّهِ أَمْرَهُ فِي هَذَا الْوَقْتِ وَ لَأَوْطَأْتُ أَسْنَانَ الْعَرَبِ عَقِبَهُ وَ لَكِنِّي صَارِفٌ إِلَيْكَ عَنْ ذَلِكَ غَيْرَ تَقْصِيرٍ مِنِّي بِمَنْ مَعَكَ

Were it not that I fear physical afflictions and harm might befall him^-saww, I would have openly proclaimed his^-saww matter at this very time despite his^-saww young age, and I would have made the Arabs submit to his^-saww authority. But I refrain from doing so and leave that to you^-as not out of any neglect on my part toward you or those who are with you^-saww’.

قَالَ ثُمَّ أَمَرَ لِكُلِّ رَجُلٍ مِنَ الْقَوْمِ بِعَشَرَةِ أَعْبُدٍ وَ عَشْرِ إِمَاءٍ وَ حُلَّتَيْنِ مِنَ الْبُرُودِ وَ مِائَةٍ مِنَ الْإِبِلِ وَ خَمْسَةِ أَرْطَالِ ذَهَبٍ وَ عَشَرَةِ أَرْطَالِ فِضَّةٍ وَ كَرِشٍ‏ مَمْلُوَّةٍ عَنْبَراً وَ أَمَرَ لِعَبْدِ الْمُطَّلِبِ بِعَشَرَةِ أَضْعَافِ ذَلِكَ وَ قَالَ إِذَا حَالَ الْحَوْلُ فَأْتِنِي فَمَاتَ ابْنُ ذِي يَزَنَ قَبْلَ أَنْ يَحُولَ الْحَوْلُ

He (the narrator) said, ‘Then he ordered ten slaves and ten maids for every man (of the group), and two Yemeni garments, and a hundred camels, and five ounces of gold, and then ounces of silver, and a utensil filled with Ambergis, and he ordered for Abdul Muttalib^-as tenfold of that and said, ‘When the year passes by, come to me!’ But, Bin Zi Yazan died before the year had elapsed.

قَالَ وَ كَانَ عَبْدُ الْمُطَّلِبِ كَثِيراً مَا يَقُولُ يَا مَعْشَرَ قُرَيْشٍ لَا يَغْبِطُنِي رَجُلٌ مِنْكُمْ بِجَزِيلِ عَطَاءِ الْمَلِكِ وَ إِنْ كَثُرَ فَإِنَّهُ إِلَى نَفَادٍ وَ لَكِنْ يَغْبِطُنِي‏ بِمَا يَبْقَى لِي وَ لِعَقِبِي مِنْ بَعْدِي ذِكْرُهُ وَ فَخْرُهُ‏ وَ شَرَفُهُ

He (the narrator) said, ‘And Abdul Muttalib^-as used to frequently say: ‘O community of Qureysh! Not one of you should envy me^-as because of the king’s abundant gifts, however great they may be, they will eventually come to an end. Rather, envy me^-as for that whose remembrance, glory, and honor will remain for me^-as and for my^-as descendants after me^-as!’

فَإِذَا قِيلَ مَتَى ذَلِكَ‏ قَالَ سَتَعْلَمُنَّ نَبَأَ مَا أَقُولُ وَ لَوْ بَعْدَ حِينٍ

When it was said, ‘When will that be?’ He^-as said: ‘You will soon come to know the news of what I^-as am saying, and even if it is after a time’.

وَ فِي ذَلِكَ يَقُولُ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ يَذْكُرُ مَسِيرَهُمْ إِلَى ابْنِ ذِي يَزَنَ‏

جَلَبْنَا الضِّحَ‏ تَحْمِلُهُ الْمَطَايَا		عَلَى أَكْوَارِ أَجْمَالٍ وَ نُوقٍ‏
مُغَلْغَلَةً مَرَافِقُهَا تَعَالَى‏		إِلَى صَنْعَاءَ مِنْ فَجٍّ عَمِيقٍ‏
تَؤُمُّ بِنَا ابْنُ ذِي يَزَنَ وَ تُهْدَى‏		ذَوَاتُ بُطُونِهَا أُمَّ الطَّرِيقِ‏
وَ تُزْجِي‏ مِنْ مَخَائِلِهِ بُرُوقاً		مُوَاصَلَةَ الْوَمِيضِ إِلَى بُرُوقٍ‏
فَلَمَّا وَافَقَتْ صَنْعَاءَ صَارَتْ‏		بِدَارِ الْمُلْكِ وَ الْحَسَبِ الْعَرِيقِ‏
إِلَى مَلِكٍ يَدُرُّ لَنَا الْعَطَايَا		بِحُسْنِ بَشَاشَةِ الْوَجْهِ الطَّلِيقِ

And regarding that Umayya Bin Abd Shama mentioned their travel to Bin Zi Yazan (in a poem), ‘We set out at daybreak, borne by riding beasts, upon the packsaddles of sturdy camels and she^–camels. Their joints, tightly bound with travel gear, pressed onward,
ascending toward Sana’a through a deep mountain pass. They carried us, making for Bin Zi Yazan, while their laden bellies were guided along the great highway.

From the signs of the clouds there flashed lightning, one continuous gleam answering another. When they reached Sana’a, they arrived at the abode of kingship and ancient noble lineage. There we came before a king who poured out gifts upon us with gracious generosity and a cheerful, open countenance.[112]

12 عم، إعلام الورى عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ‏ مِثْلَهُ ثُمَّ قَالَ رَوَى هَذَا الْحَدِيثَ الشَّيْخُ أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحُسَيْنِ الْبَيْهَقِيُّ فِي كِتَابِ دَلَائِلِ النُّبُوَّةِ مِنْ طَرِيقَيْنِ‏

‘I’lam Al Wara’ – From Abu Salih, from Bin Abbas – similar to it. Then he said, ‘This Hadeeth has been reported by the sheykh Abu Bakr Ahmad Bin Al-Husayn Al Bayhaqi in the book ‘Dalail Al Nabuwwat’ from two paths’.[113]

13 كَنْزُ الْكَرَاجُكِيِّ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْوَاسِطِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ وَ أَحْمَدَ بْنِ هَوْذَةَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَرْبٍ‏ مِثْلَهُ‏

‘Kanz’ of Al-Karajaki – from Al-Husayn Bin Ubeydullah Al Wasity, from Al Tal’ukbari, from Muhammad Bin Hammam, and Ahmad Bin Howza, from Al-Husayn Bin Muhammad Bin Jamhour, from his father, from Ali Bin Harb – similar to it.[114]

14^– ك، إكمال الدين الْقَطَّانُ وَ ابْنُ مُوسَى وَ مُحَمَّدُ بْنُ أَحْمَدَ الشَّيْبَانِيُ‏ جَمِيعاً عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الْهَيْثَمِ عَنْ مُحَمَّدِ بْنِ السَّائِبِ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ عَنْ أَبِيهِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ عَنْ أَبِي طَالِبٍ قَالَ: خَرَجْتُ إِلَى الشَّامِ تَاجِراً سَنَةَ ثَمَانٍ مِنْ مَوْلِدِ رَسُولِ اللَّهِ ص وَ كَانَ فِي أَشَدِّ مَا يَكُونُ مِنَ الْحَرِّ فَلَمَّا أَجْمَعْتُ عَلَى السَّيْرِ قَالَ لِي رِجَالُ قَوْمِي‏ مَا تُرِيدُ أَنْ تَفْعَلَ بِمُحَمَّدٍ وَ عَلَى مَنْ تُخَلِّفُهُ

‘Ikmal Al Deen’^– Al Qatan and Bin Musa and Muhammad Bin Ahmad al Shaybani altogether, from Bin Zakariya Al Qatan, from Muhammad Bin Ismail, from Abdullah Bin Muhammad, form his father, from Al Haysam, from Muhammad bin Al Saib, from Abu Salih, from Bin Abbas,

‘From his father Al-Abbas son of Abdul Muttalib^-asws, from Abu Talib^-asws having said: ‘I^-asws (wanted to) go out to Syria as a trader in the eight year from the coming to the world of Rasool-Allah^-saww, and I was in the severest of what could be from the heat. When I determined upon the travelling, two men from my^-as people said to me^-as, ‘What do you^-as intend to do with Muhammad^-saww? And upon whom are you^-as leaving him^-saww behind?’

فَقُلْتُ لَا أُرِيدُ أَنْ أُخَلِّفَهُ عَلَى أَحَدٍ يَكُونُ مَعِي فَقِيلَ صَغِيرٌ فِي حَرٍّ مِثْلِ هَذَا تُخْرِجُهُ مَعَكَ فَقُلْتُ وَ اللَّهِ لَا يُفَارِقُنِي حَيْثُ تَوَجَّهْتُ أَبَداً وَ إِنِّي لَأُوَطِّئُ لَهُ الرَّحْلَ

I^-as said: ‘I^-as do not intend to leave him^-saww behind. He^-saww will be with me^-as’. He said, ‘A young one in the heat like this, you^-as will be taking him^-saww with you^-as?’ I^-as said: ‘By Allah^-azwj! He^-saww will not be separated from me^-as wherever I^-as head to, ever, and I^-as will not slow down his^-saww departure’.

فَذَهَبْتُ فَحَشَوْتُ لَهُ حَشِيَّةً زَكْتاً وَ كُنَّا رُكْبَاناً كَثِيراً فَكَانَ وَ اللَّهِ الْبَعِيرُ الَّذِي عَلَيْهِ مُحَمَّدٌ أَمَامِي لَا يُفَارِقُنِي وَ كَانَ يَسْبِقُ الرَّكْبَ كُلَّهُمْ وَ كَانَ إِذَا اشْتَدَّ الْحَرُّ جَاءَتْ سَحَابَةٌ بَيْضَاءُ مِثْلَ قِطْعَةِ ثَلْجٍ فَتُسَلِّمُ عَلَيْهِ وَ تَقِفُ عَلَى رَأْسِهِ وَ لَا تُفَارِقُهُ وَ كَانَتْ رُبَّمَا أَمْطَرَتْ عَلَيْنَا السَّحَابَةُ بِأَنْوَاعِ الْفَوَاكِهِ وَ هِيَ تَسِيرُ مَعَنَا

I^-as went and gathered some straw for him^-as as a mat and we^-as rode a lot. By Allah^-azwj! The came upon which was Muhammad^-saww was in front of me^-as, not separating from me^-as and was preceding the riders, all of them; and whenever the heat was severe, a white cloud came, like a piece of snow, and submitted to him^-saww and paused over his^-saww had and did not separate from him^-saww, and at times the cloud would drop a variety of fruits upon us, and it travelled with us.

وَ ضَاقَ الْمَاءُ بِنَا فِي طَرِيقِنَا حَتَّى كُنَّا لَا نُصِيبُ قِرْبَةً إِلَّا بِدِينَارَيْنِ وَ كُنَّا حَيْثُ مَا نَزَلْنَا تَمْتَلِي الْحِيَاضُ وَ يَكْثُرُ الْمَاءُ وَ تَخْضَرُّ الْأَرْضُ فَكُنَّا فِي كُلِّ خِصْبٍ وَ طِيبٍ مِنَ الْخَيْرِ وَ كَانَ فِينَا قَوْمٌ قَدْ وَقَفَتْ جِمَالُهُمْ فَمَشَى إِلَيْهَا رَسُولُ اللَّهِ وَ مَسَحَ عَلَيْهَا فَسَارَتْ‏

And the water depleted with us in our road to the extent that we could not share a canteen except with two Dinars, and we came to be where we had not descended; the fountains were full, and the water was abundant and the land was green, so we were in all fertility and freshness from the good. And there was a group among us whose camel had come to a halt. Rasool-Allah^-saww walked over to it and wiped his^-saww hand upon it, and it travelled.

فَلَمَّا قَرُبْنَا مِنْ بُصْرَى‏ إِذَا نَحْنُ بِصَوْمَعَةٍ قَدْ أَقْبَلَتْ تَمْشِي كَمَا تَمْشِي الدَّابَّةُ السَّرِيعَةُ حَتَّى إِذَا قَرُبَتْ مِنَّا وَقَفَتْ فَإِذَا فِيهَا رَاهِبٌ وَ كَانَتِ السَّحَابَةُ لَا تُفَارِقُ رَسُولَ اللَّهِ ص سَاعَةً وَاحِدَةً وَ كَانَ الرَّاهِبُ لَا يُكَلِّمُ النَّاسَ وَ لَا يَدْرِي مَا الرَّكْبُ وَ مَا فِيهِ مِنَ التُّجَّارِ فَلَمَّا نَظَرَ إِلَى النَّبِيِّ ص عَرَفَهُ فَسَمِعْتُهُ يَقُولُ إِنْ كَانَ أَحَدٌ فَأَنْتَ أَنْتَ

When we were near to Basra when we were when we were by a monastery. There was a monk in it who came walking quickly like what the animals walk, until when he was closer from us, he stopped, and the cloud did not separate from Rasool-Allah^-saww even for one moment, and the monk neither spoke to the people nor did he know what the riders were nor what was in it from the merchandise. When he looked at the Prophet^-saww, and I^-as heard him saying, ‘If it was anyone, then it is you^-saww, you^-saww’.

قَالَ فَنَزَلْنَا تَحْتَ شَجَرَةٍ عَظِيمَةٍ قَرِيبَةٍ مِنَ الرَّاهِبِ قَلِيلَةِ الْأَغْصَانِ لَيْسَ لَهَا حَمْلٌ وَ كَانَ الرَّكْبُ يَنْزِلُ تَحْتَهَا فَلَمَّا نَزَلَهَا رَسُولُ اللَّهِ ص اهْتَزَّتِ الشَّجَرَةُ وَ أَلْقَتْ أَغْصَانَهَا عَلَى رَسُولِ اللَّهِ وَ حَمَلَتْ مِنْ ثَلَاثَةِ أَنْوَاعٍ مِنَ الْفَاكِهَةِ فَاكِهَتَانِ لِلصَّيْفِ وَ فَاكِهَةٌ لِلشِّتَاءِ فَتَعَجَّبَ جَمِيعُ مَنْ مَعَنَا مِنْ ذَلِكَ

He^-as said: ‘We descended near to the monk, beneath a large tree with few leaves, not having any fruit for it, and the riders descended beneath it. But, when Rasool-Allah^-saww came there, the tree blossomed and its branches shaded upon Rasool-Allah^-azwj, and it bore three types of fruit – two summer fruits and one winter fruit. The entirety of the ones who were with us were astounded from that.

فَلَمَّا رَأَى بَحِيرَاءُ الرَّاهِبُ ذَهَبَ فَاتَّخَذَ طَعَاماً لِرَسُولِ اللَّهِ بِقَدْرِ مَا يَكْفِيهِ ثُمَّ جَاءَ وَ قَالَ مَنْ يَتَوَلَّى أَمْرَ هَذَا الْغُلَامِ فَقُلْتُ أَنَا فَقَالَ أَيَّ شَيْ‏ءٍ تَكُونُ مِنْهُ فَقُلْتُ أَنَا عَمُّهُ فَقَالَ يَا هَذَا إِنَّ لَهُ أَعْمَاماً فَأَيُّ الْأَعْمَامِ أَنْتَ فَقُلْتُ أَنَا أَخُو أَبِيهِ مِنْ أُمٍّ وَاحِدَةٍ فَقَالَ أَشْهَدُ أَنَّهُ هُوَ وَ إِلَّا فَلَسْتُ بَحِيرَاءَ

When Baheera the monk saw (that), he went and took some food for Rasool-Allah^-saww in a measure of what would suffice him^-saww, then he came and said, ‘Who is in charge of the affairs of this boy?’ I^-as said: ‘I^-as am’. He said, ‘Which thing (relationship) you^-as happen to be from him^-as?’ I^-as said: ‘I^-as am his^-saww uncle’. He said, ‘O you^-as! There are uncles for him^-saww, so which of the uncles are you^-as?’ I^-as said: ‘I^-as am a brother of his^-saww father^-as from one mother’. He said, ‘I testify that he^-saww is him^-saww, or else I am not Baheera’.

ثُمَّ قَالَ يَا هَذَا أَ تَأْذَنُ لِي أَنْ أُقَرِّبَ هَذَا الطَّعَامَ مِنْهُ لِيَأْكُلَهُ فَقُلْتُ لَهُ قَرِّبْهُ إِلَيْهِ‏ فَالْتَفَتُّ إِلَى النَّبِيِّ ص فَقُلْتُ‏ لَهُ يَا بُنَيَّ رَجُلٌ أَحَبَّ أَنْ يُكْرِمَكَ فَكُلْ فَقَالَ هُوَ لِي دُونَ أَصْحَابِي فَقَالَ بَحِيرَاءُ نَعَمْ هُوَ لَكَ خَاصَّةً فَقَالَ النَّبِيُّ ص فَإِنِّي لَا آكُلُ دُونَ هَؤُلَاءِ فَقَالَ بَحِيرَاءُ إِنَّهُ لَمْ يَكُنْ عِنْدِي أَكْثَرُ مِنْ هَذَا

Then he said, ‘O you^-as! Will you^-as allow me that I offer this food to him^-as for him^-saww to eat it?’ I^-as said: ‘Take it to him^-saww, and I^-as went towards the Prophet^-saww and said: ‘O my^-as son^-saww! A man would like to honour you^-saww, so eat’. He^-saww said: ‘It is for me^-saww besides my^-saww companions?’ Baheera said, ‘Yes, it is for you^-saww in particular’. The Prophet^-saww said: ‘But I^-saww shall not eat besides them’. Baheera said, ‘There does not happen to be with me any more than this’.

فَقَالَ أَ فَتَأْذَنُ يَا بَحِيرَاءُ أَنْ يَأْكُلُوا مَعِي فَقَالَ نَعَمْ فَقَالَ بِسْمِ اللَّهِ‏ فَأَكَلَ وَ أَكَلْنَا مَعَهُ فَوَ اللَّهِ لَقَدْ كُنَّا مِائَةً وَ سَبْعِينَ رَجُلًا وَ أَكَلَ‏ كُلُّ وَاحِدٍ مِنَّا حَتَّى شَبِعَ وَ تَجَشَّأَ وَ بَحِيرَاءُ قَائِمٌ عَلَى رَأْسِ رَسُولِ اللَّهِ ص يَذُبُّ عَنْهُ وَ يَتَعَجَّبُ مِنْ كَثْرَةِ الرِّجَالِ وَ قِلَّةِ الطَّعَامِ وَ فِي كُلِّ سَاعَةٍ يُقَبِّلُ رَأْسَهُ وَ يَافُوخَهُ‏ وَ يَقُولُ هُوَ هُوَ وَ رَبِّ الْمَسِيحِ وَ النَّاسُ لَا يَفْقَهُونَ‏

He^-saww said: ‘Will you allow, O Baheera, that they should eat with me^-saww?’ He said, ‘Yes’. He^-saww said: ‘In the Name of Allah^-azwj’, and ate, and we ate with him^-saww. By Allah^-azwj! We were one hundred and seventy men, and each one of us ate until he was satiated and burped, and Baheera was standing by the head of Rasool-Allah^-saww, in a protective manner, and he was astounded from the huge number of the men and the scarcity of the food, and during every time he would kiss his^-saww head and his^-saww cheek and say: ‘He^-saww! He^-saww, by the Lord^-azwj of the Messiah’, and the people were not understanding.

فَقَالَ رَجُلٌ مِنَ الرَّكْبِ إِنَّ لَكَ لَشَأْناً وَ قَدْ كُنَّا نَمُرُّ بِكَ قَبْلَ الْيَوْمِ فَلَا تَفْعَلُ بِنَا هَذَا الْبِرَّ فَقَالَ بَحِيرَاءُ وَ اللَّهِ إِنَّ لِي لَشَأْناً وَ شَأْناً وَ إِنِّي لَأَرَى مَا لَا تَرَوْنَ وَ أَعْلَمُ مَا لَا تَعْلَمُونَ وَ إِنَّ تَحْتَ هَذِهِ الشَّجَرَةِ لَغُلَاماً لَوْ كُنْتُمْ تَعْلَمُونَ مِنْهُ مَا أَعْلَمُ لَحَمَلْتُمُوهُ عَلَى أَعْنَاقِكُمْ حَتَّى تَرُدُّوهُ إِلَى وَطَنِهِ

A man from the riders said, ‘For you there is an importance, and we were passing by you before today, but you did not do this righteousness with us’. Baheera said, ‘By Allah^-azwj! For me there is a significance and a significance, and I see what you are not seeing, and I know what you are not knowing, and there is a boy beneath this tree; if you were to know of him^-saww what I know, you would have carried him^-saww upon your necks until you return him^-saww to his^-saww homeland.

وَ اللَّهِ مَا أَكْرَمْتُكُمْ إِلَّا لَهُ وَ لَقَدْ رَأَيْتُ وَ قَدْ أَقْبَلَ نُورٌ مِنْ أَمَامِهِ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ لَقَدْ رَأَيْتُ رِجَالًا فِي أَيْدِيهِمْ مَرَاوِحُ الْيَاقُوتِ وَ الزَّبَرْجَدِ يُرَوِّحُونَهُ وَ آخَرِينَ يَنْثُرُونَ عَلَيْهِ أَنْوَاعَ الْفَوَاكِهِ ثُمَّ هَذِهِ السَّحَابَةُ لَا تُفَارِقُهُ وَ صَوْمَعَتِي‏ مَشَتْ إِلَيْهِ كَمَا تَمْشِي الدَّابَّةُ عَلَى رِجْلِهَا ثُمَّ هَذِهِ الشَّجَرَةُ لَمْ تَزَلْ يَابِسَةً قَلِيلَةَ الْأَغْصَانِ وَ قَدْ كَثُرَتْ أَغْصَانُهَا وَ اهْتَزَّتْ وَ حَمَلَتْ ثَلَاثَةَ أَنْوَاعٍ مِنَ الْفَوَاكِهِ فَاكِهَتَانِ لِلصَّيْفِ وَ فَاكِهَةٌ لِلشِّتَاءِ

By Allah^-azwj! I do not honour you all except for him^-saww, and I have seen and a Noor had come from his^-saww front what is between the sky and the earth, and I have seen men having fans of sapphire and aquamarine fanning him^-saww, and others were sprinkling upon him^-saww a variety of the fruits. Then this cloud does not separate from him^-saww, and my ride walked to him like the walking of the animal upon its feet, then this tree did not cease to be dry, being of few branches, and its branches have multiplied and it blossomed, and it bore three types of fruits – two of the summer and one fruit of the winter.

ثُمَّ هَذِهِ الْحِيَاضُ الَّتِي غَارَتْ وَ ذَهَبَ مَاؤُهَا أَيَّامَ تَمَرُّجِ‏ بَنِي إِسْرَائِيلَ بَعْدَ الْحَوَارِيِّينَ حِينَ وَرَدُوا عَلَيْهِمْ فَوَجَدْنَا فِي كِتَابِ شَمْعُونَ الصَّفَا أَنَّهُ دَعَا عَلَيْهِمْ فَغَارَتْ وَ ذَهَبَ مَاؤُهَا

Then these fountains which had depleted and its water had gone since the days of desperation of the Children of Israel after the disciples when they passed by them, and we find in the book of Shamoun Al-Safa^-as, he^-as had supplicated against them, so it dried up and its water had gone’.

ثُمَّ قَالَ مَتَى مَا رَأَيْتُمْ قَدْ ظَهَرَ فِي هَذِهِ الْحِيَاضِ الْمَاءُ فَاعْلَمُوا أَنَّهُ لِأَجْلِ نَبِيٍّ يَخْرُجُ فِي أَرْضِ تِهَامَةَ مُهَاجَرُهُ إِلَى الْمَدِينَةِ اسْمُهُ فِي قَوْمِهِ الْأَمِينُ وَ فِي السَّمَاءِ أَحْمَدُ وَ هُوَ مِنْ عِتْرَةِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ لِصُلْبِهِ فَوَ اللَّهِ إِنَّهُ لَهُوَ

Then he said, ‘When have you ever seen water to have appeared in this fountain? Know that it is due to a Prophet^-saww to come out in the land of Tahama, emigrating to Al-Medina, his^-saww name among his^-as people would be Al-Ameen (The trustworthy), and in the sky it is ‘Ahmad’, and he^-saww would be from the family of Ismail Bin Ibrahim^-as of his^-as lineage, so by Allah^-azwj he^-saww is him^-saww!’

ثُمَّ قَالَ بَحِيرَاءُ يَا غُلَامُ أَسْأَلُكَ عَنْ ثَلَاثِ خِصَالٍ بِحَقِّ اللَّاتِ وَ الْعُزَّى إِلَّا مَا أَخْبَرْتَنِيهَا فَغَضِبَ رَسُولُ اللَّهِ ص عِنْدَ ذِكْرِ اللَّاتِ وَ الْعُزَّى وَ قَالَ لَا تَسْأَلْنِي بِهِمَا فَوَ اللَّهِ مَا أَبْغَضْتُ شَيْئاً كَبُغْضِهِمَا إِنَّهُمَا صَنَمَانِ مِنْ حِجَارَةٍ لِقَوْمِي

Then Baheera said, ‘O boy^-saww! Can I ask you^-saww about three qualities, by the right of Al-Laat and Al-Uzza (two idols) if you^-saww could inform us?’ Rasool-Allah^-saww got angered at the mention of Al-Laat and Al-Uzza, and said: ‘You will not ask me^-saww (anything) by these two, for, by Allah^-azwj, I^-saww am not angry at anything what I^-saww am angry upon these two (idols). These are two idols of stone of my^-saww people’.

فَقَالَ بَحِيرَاءُ هَذِهِ وَاحِدَةٌ ثُمَّ قَالَ فَبِاللَّهِ إِلَّا مَا أَخْبَرْتَنِي فَقَالَ سَلْ عَمَّا بَدَا لَكَ فَإِنَّكَ قَدْ سَأَلْتَنِي بِإِلَهِي وَ إِلَهِكَ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ فَقَالَ أَسْأَلُكَ عَنْ نَوْمِكَ وَ يَقَظَتِكَ فَأَخْبَرَهُ عَنْ نَوْمِهِ وَ يَقَظَتِهِ وَ أُمُورِهِ وَ جَمِيعِ شَأْنِهِ‏ فَوَافَقَ ذَلِكَ مَا عِنْدَ بَحِيرَاءَ

Baheera said, ‘This is one’. Then he said, ‘By Allah^-azwj, will you^-saww inform me?’ He^-saww said: ‘Ask about whatever comes to you, for you have (now) asked by my^-saww God^-azwj, and your God^-azwj Who, there isn’t anything like Him^-azwj’. He said, ‘I ask you about your^-saww sleep and your^-saww wakefulness’. He^-saww informed him of his^-saww sleep, and his^-saww wakefulness, and his^-saww matters and the entirety of his^-as occupation, and (all) that was in accordance with what was with Baheera.

فَأَكَبَّ عَلَيْهِ بَحِيرَاءُ يُقَبِّلُ رِجْلَيْهِ وَ يَقُولُ يَا بُنَيَّ مَا أَطْيَبَ رِيحَكَ يَا أَكْثَرَ النَّبِيِّينَ أَتْبَاعاً يَا مَنْ بَهَاءُ نُورِ الدُّنْيَا مِنْ نُورِهِ يَا مَنْ بِذِكْرِهِ تُعْمَرُ الْمَسَاجِدُ كَأَنَّنِي بِكَ قَدْ قُدْتَ‏ الْأَجْنَادَ وَ الْخَيْلَ الْجِيَادَ وَ تَبِعَكَ الْعَرَبُ وَ الْعَجَمُ طَوْعاً وَ كَرْهاً

Baheera leapt up to him^-saww kissing his^-saww feet and saying, ‘O my son^-saww! How aromatic is your^-saww aroma? O one followed by a lot of Prophets^-as! O one whose glory, the world radiates by his^-saww Noor! O one by whose Zikr the Masjids would be built! It is as if I am with you^-saww and by you^-saww are commanded the armies, and the horses and the mares, and Arabs and the non-Arabs are following you^-saww willingly and unwillingly.

وَ كَأَنَّنِي بِاللَّاتِ وَ الْعُزَّى وَ قَدْ كَسَرْتَهُمَا وَ قَدْ صَارَ الْبَيْتُ الْعَتِيقُ لَا يَمْلِكُهُ غَيْرُكَ تَضَعُ مَفَاتِيحَهُ حَيْثُ تُرِيدُ كَمْ مِنْ بَطَلٍ مِنْ قُرَيْشٍ وَ الْعَرَبِ تَصْرَعُهُ مَعَكَ مَفَاتِيحُ الْجِنَانِ وَ النِّيرَانِ مَعَكَ الذَّبْحُ‏ الْأَكْبَرُ وَ هَلَاكُ الْأَصْنَامِ أَنْتَ الَّذِي لَا تَقُومُ السَّاعَةُ حَتَّى تَدْخُلَ الْمُلُوكُ كُلُّهَا فِي دِينِكَ صَاغِرَةً قَمِئَةً

And it is as if I am with Al-Laat and Al-Uzza and you^-saww have broken these two and you^-saww have come to the Ancient House (Kabah) and none owns it apart from you^-saww, and you^-saww have placed its keys wherever you^-saww so want. How many of the false ones of Quraysh and the Arabs you^-saww will cut down? With you^-saww are the keys of the Gardens and the Fires. With you^-saww is the great sacrifice and destruction of the idols. You^-saww are the one who, the Hour will not be established until all of the kingdoms enter into your^-saww Religion, belittled, humbled’.

فَلَمْ يَزَلْ يُقَبِّلُ يَدَيْهِ مَرَّةً وَ رِجْلَيْهِ مَرَّةً وَ يَقُولُ لَئِنْ أَدْرَكْتُ زَمَانَكَ لَأَضْرِبَنَّ بَيْنَ يَدَيْكَ بِالسَّيْفِ ضَرْبَ الزَّنْدِ بِالزَّنْدِ أَنْتَ سَيِّدُ وُلْدِ آدَمَ وَ سَيِّدُ الْمُرْسَلِينَ وَ إِمَامُ الْمُتَّقِينَ وَ خَاتَمُ النَّبِيِّينَ وَ اللَّهِ لَقَدْ ضَحِكَتِ الْأَرْضُ يَوْمَ وُلِدْتَ فَهِيَ ضَاحِكَةٌ إِلَى يَوْمِ الْقِيَامَةِ فَرَحاً بِكَ

He did not cease to kiss his^-saww hand at times and his^-saww feet at times saying, ‘If I were to come across your^-saww era, I shall strike with the sword in front of you^-saww striking the shoulder with the shoulder. You^-saww are the chief of the children of Adam^-as, and chief of the Messengers^-as, and Imam^-saww of the pious, and last of the Prophets^-as.  By Allah^-azwj! The earth had laughed on the day you^-saww were born, and it will be laughing until the Day of Qiyamah out of happiness with you^-saww.

وَ اللَّهِ لَقَدْ بَكَتِ الْبِيَعُ وَ الْأَصْنَامُ وَ الشَّيَاطِينُ‏ فَهِيَ بَاكِيَةٌ إِلَى يَوْمِ الْقِيَامَةِ أَنْتَ بِدَعْوَةِ إِبْرَاهِيمَ‏ وَ بِشَارَةِ عِيسَى أَنْتَ الْمُقَدَّسُ الْمُطَهَّرُ مِنْ أَنْجَاسِ الْجَاهِلِيَّةِ ‏

By Allah^-azwj! They had cried, the temples and the diols and the Satans^-la, and these would be crying up to the Day of Qiyamah. You^-saww are with the call of Ibrahim^-as, and glad tidings of Isa^-as. You^-saww are the holy, the one cleansed from the filth of the ignorant ones.

ثُمَّ الْتَفَتَ إِلَى أَبِي طَالِبٍ فَقَالَ مَا يَكُونُ هَذَا الْغُلَامُ‏ مِنْكَ فَإِنِّي أَرَاكَ لَا تُفَارِقُهُ فَقَالَ أَبُو طَالِبٍ هُوَ ابْنِي فَقَالَ مَا هُوَ ابْنَكَ وَ مَا يَنْبَغِي لِهَذَا الْغُلَامِ أَنْ يَكُونَ وَالِدُهُ الَّذِي وَلَدَهُ حَيّاً وَ لَا أُمُّهُ

Then he turned towards Abu Talib^-asws and said, ‘What has this boy^-saww become from you^-as, for I see that you^-as do not separate him^-saww?’ Abu Talib^-asws said: ‘He^-saww is my^-as son^-saww’. He said, ‘He^-saww is not your^-as son^-saww, and it is not befitting for this boy^-saww, that his^-saww father^-as should be the one who begot him^-saww alive, and not his^-saww mother^-as (either)’.

فَقَالَ إِنَّهُ ابْنُ أَخِي وَ قَدْ مَاتَ أَبُوهُ وَ أُمُّهُ حَامِلَةٌ بِهِ وَ مَاتَتْ أُمُّهُ وَ هُوَ ابْنُ سِتِّ سِنِينَ فَقَالَ صَدَقْتَ هَكَذَا هُوَ وَ لَكِنِّي أَرَى لَكَ أَنْ تَرُدَّهُ إِلَى بَلَدِهِ عَنْ هَذَا الْوَجْهِ فَإِنَّهُ مَا بَقِيَ عَلَى ظَهْرِ الْأَرْضِ يَهُودِيٌّ وَ لَا نَصْرَانِيٌّ وَ لَا صَاحِبُ كِتَابٍ إِلَّا وَ قَدْ عَلِمَ بِوِلَادَةِ هَذَا الْغُلَامِ وَ لَئِنْ رَأَوْهُ وَ عَرَفُوا مِنْهُ مَا قَدْ عَرَفْتُ أَنَا مِنْهُ لَيَبْغُنَّهُ شَرّاً وَ أَكْثَرُ ذَلِكَ مِنَ الْيَهُودِ

He^-asws said, ‘He^-saww is a son of my^-asws brother^-asws, and his^-saww father^-asws died while his^-saww mother^-asws was excepting him^-saww, and his^-saww mother died while he^-saww was a boy of six years’. He said, ‘You^-saww speak the truth, that is how it is, but I view for you^-asws that you^-asws should return him^-saww to his^-saww city away from this direction, for there does not remain upon the surface of the earth, neither a Jew nor a Christian nor any one with a Book except and he has known of the birth of this boy^-saww; and if they were to see him^-saww and recognise from him^-saww what I have recognised from him^-saww, they would seek evil with him^-saww, and most of that would be from the Jews’.

فَقَالَ أَبُو طَالِبٍ وَ لِمَ ذَلِكَ قَالَ لِأَنَّهُ كَائِنٌ لِابْنِ أَخِيكَ الرِّسَالَةُ وَ النُّبُوَّةُ وَ يَأْتِيهِ النَّامُوسُ الْأَكْبَرُ الَّذِي كَانَ يَأْتِي مُوسَى وَ عِيسَى فَقَالَ أَبُو طَالِبٍ كَلَّا إِنْ شَاءَ اللَّهُ لَمْ يَكُنِ اللَّهُ لِيُضَيِّعَهُ

Abu Talib^-asws said: ‘And why is that so?’ He said, ‘Because there would be happening for the son^-saww of your^-as brother^-as, the Message and the Prophet-hood, and would come with the great Laws which Musa^-as and Isa^-as had come with’. Abu Talib^-asws said: ‘Never! If Allah^-azwj so Desires, Allah^-azwj will not let him^-saww be wasted’.

ثُمَّ خَرَجْنَا بِهِ إِلَى الشَّامِ فَلَمَّا قَرُبْنَا مِنَ الشَّامِ رَأَيْتُ وَ اللَّهِ قُصُورَ الشَّامَاتِ كُلَّهَا قَدِ اهْتَزَّتْ وَ عَلَا مِنْهَا نُورٌ أَعْظَمُ مِنْ نُورِ الشَّمْسِ فَلَمَّا تَوَسَّطْتُ‏ الشَّامَ مَا قَدَرْنَا أَنْ نَجُوزَ سُوقَ الشَّامِ مِنْ كَثْرَةِ مَا ازْدَحَمَ النَّاسُ يَنْظُرُونَ إِلَى وَجْهِ رَسُولِ اللَّهِ ص وَ ذَهَبَ الْخَبَرُ إِلَى جَمِيعِ الشَّامَاتِ حَتَّى مَا بَقِيَ فِيهَا حِبْرٌ وَ لَا رَاهِبٌ إِلَّا اجْتَمَعَ عَلَيْهِ

Then we went out with him to Syria. When we were near Syria, by Allah^-azwj I^-as saw large castles, all of these to have been shaken, and light was rising from these greater than the light of the sun. When we were in the midst of Syria, as we were able to cross the markets of Syria, there was a large crowd of the people looking at the face of Rasool-Allah^-saww. And the news went to the entirety of Syrians until there did not remain any priest nor monk except that they gathered to him^-saww.

فَجَاءَ حِبْرٌ عَظِيمٌ كَانَ اسْمُهُ نسطور فَجَلَسَ مُقَابِلَهُ يَنْظُرُ إِلَيْهِ وَ لَا يُكَلِّمُهُ بِشَيْ‏ءٍ حَتَّى فَعَلَ ذَلِكَ ثَلَاثَةَ أَيَّامٍ مُتَوَالِيَةٍ فَلَمَّا كَانَتِ اللَّيْلَةُ الثَّالِثَةُ لَمْ يَصْبِرْ حَتَّى قَامَ إِلَيْهِ فَدَارَ خَلْفَهُ كَأَنَّهُ يَلْتَمِسُ مِنْهُ شَيْئاً فَقُلْتُ يَا رَاهِبُ كَأَنَّكَ تُرِيدُ مِنْهُ شَيْئاً

Then a great monk came, and his name was Nastour. He sat facing him^-saww looking at him^-saww and not speaking anything with him^-saww, until he done that for three days consecutively. When it was the third night, he could no longer be patient until he stood up to him^-saww and circled around him^-saww as if he was looking for something. I^-as said: ‘O monk! It is as if you want something from him^-saww?’

قَالَ أَجَلْ إِنِّي أُرِيدُ مِنْهُ شَيْئاً مَا اسْمُهُ قُلْتُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَتَغَيَّرَ وَ اللَّهِ لَوْنُهُ ثُمَّ قَالَ فَتَرَى أَنْ تَأْمُرَهُ أَنْ يَكْشِفَ لِي عَنْ ظَهْرِهِ لِأَنْظُرَ إِلَيْهِ فَكَشَفَ عَنْ ظَهْرِهِ فَلَمَّا رَأَى الْخَاتَمَ أَكَبَّ عَلَيْهِ‏ يُقَبِّلُهُ وَ يَبْكِي

He said, ‘Yes, I do want something from him^-saww. What is his^-saww name?’ I^-as said: ‘Muhammad^-saww Bin Abdullah^-asws’. By Allah^-azwj, his complexion changed, then he said, ‘Can you^-as instruct him^-saww to uncover for me from his^-saww back for me to look at him^-saww?’ So, he^-as uncovered from his^-saww back. When he saw the seal (of Prophet-hood), he leapt to him^-saww kissing him^-saww and crying.

ثُمَّ قَالَ يَا هَذَا أَسْرِعْ بِرَدِّ هَذَا الْغُلَامِ إِلَى مَوْضِعِهِ الَّذِي وُلِدَ فِيهِ فَإِنَّكَ لَوْ تَدْرِي كَمْ عَدُوٍّ لَهُ فِي أَرْضِنَا لَمْ تَكُنْ بِالَّذِي تُقَدِّمُهُ مَعَكَ فَلَمْ يَزَلْ يَتَعَاهَدُهُ فِي كُلِّ يَوْمٍ وَ يَحْمِلُ إِلَيْهِ الطَّعَامَ

Then he said, ‘O you! Hasten with returning this boy^-saww to his^-saww place which he^-saww has been born in, for if you^-as were to know how many enemies there are for him^-saww in our land, you^-as will not be the one who proceeds him^-saww with you^-as’. He did not cease to be hospitable with him^-saww during every day and carrying the food to him^-saww

فَلَمَّا خَرَجْنَا مِنْهَا أَتَاهُ بِقَمِيصٍ مِنْ عِنْدِهِ فَقَالَ لَهُ تَرَى أَنْ تَلْبَسَ هَذَا الْقَمِيصَ لِتَذْكُرَنِي بِهِ فَلَمْ يَقْبَلْهُ وَ رَأَيْتُهُ كَارِهاً لِذَلِكَ فَأَخَذْتُ أَنَا الْقَمِيصَ مَخَافَةَ أَنْ يَغْتَمَّ وَ قُلْتُ أَنَا أَلْبَسُهُ وَ عَجَّلْتُ بِهِ حَتَّى رَدَدْتُهُ إِلَى مَكَّةَ

When we went out from it, he came to him^-saww with a shirt from him and said to him^-saww, ‘Do you^-saww see fit if you^-saww could wear this shirt to remember me by it?’ But he^-saww did not accept it, and saw it as abhorrent for that. I^-as took the shirt fearing that he would be gloomy, and I^-as said, ‘I^-as shall wear it’, and I^-as hastened with him^-saww until I^-as returned him^-saww to Makkah.

فَوَ اللَّهِ مَا بَقِيَ بِمَكَّةَ يَوْمَئِذٍ امْرَأَةٌ وَ لَا كَهْلٌ وَ لَا شَابٌّ وَ لَا صَغِيرٌ وَ لَا كَبِيرٌ إِلَّا اسْتَقْبَلَهُ‏ شَوْقاً إِلَيْهِ مَا خَلَا أبو [أَبَا] جَهْلٍ‏ لَعَنَهُ اللَّهُ فَإِنَّهُ كَانَ فَاتِكاً مَاجِناً قَدْ ثَمِلَ مِنَ السَّكَرِ

By Allah^-azwj! There did not remain in those day any woman in Makkah, nor elderly, nor youth, neither small nor old except welcomed him^-saww out of desire to him^-saww, apart from Abu Jahl^-la, may Allah^-azwj Curse him^-la, for he^-la was a person who couldn’t care less, having being stupefied from the intoxicants’’.[115]

15^– ك، إكمال الدين بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ هَرْثَمٍ‏ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ أَبَا طَالِبٍ قَالَ: لَمَّا فَارَقَهُ بَحِيرَاءُ بَكَى بُكَاءً شَدِيداً وَ أَخَذَ يَقُولُ ابْنَ آمِنَةَ كَأَنِّي بِكَ وَ قَدْ رَمَتْكَ الْعَرَبُ بِوَتَرِهَا وَ قَدْ قَطَعَكَ الْأَقَارِبُ وَ لَوْ عَلِمُوا لَكُنْتَ لَهُمْ بِمَنْزِلَةِ الْأَوْلَادِ

‘Ikmal Al Deen’ – By the previous chain from Abdullah Bin Muhammad, from his father and Abdul Rahman Bin Muhammad, from Muhammad Bin Abdullah Bin Abu Bakr Bin Amro Bin Harsam, from his father, from his grandfather,

‘Abu Talib^-as said: ‘When Baheera parted from him^-as he cried an instense crying and took to saying, ‘Son^-saww of Aamina^-as! It is as if I am with you^-as and the Arabs have directed their hostilities against you^-saww, and the near ones have cut off from you^-saww, and had they known, you^-saww would have been for them at the status of the children’.

ثُمَّ الْتَفَتَ إِلَيَّ وَ قَالَ أَمَّا أَنْتَ يَا عَمِّ فَارْعَ فِيهِ قَرَابَتَكَ الْمَوْصُولَةَ وَ احْفَظْ فِيهِ وَصِيَّةَ أَبِيكَ فَإِنَّ قُرَيْشاً سَتَهْجُرُكَ فِيهِ فَلَا تُبَالِ فَإِنِّي أَعْلَمُ أَنَّكَ لَا تُؤْمِنُ بِهِ وَ لَكِنْ سَيُؤْمِنُ بِهِ وَلَدٌ تَلِدُهُ وَ سَيَنْصُرُهُ نَصْراً عَزِيزاً

Then he turned to me^-as and said, ‘As for you^-as, O Uncle! Uphold the bond of kinship that unites you^-as to him^-saww, and preserve the trust your^-as father^-as entrusted to you^-as concerning him^-saww. Qureysh will shun you^-as because of him^-saww, but pay no attention to that. I know that you^-as yourself will not believe in him^-saww, but a son who will be born to you^-as will believe in him^-saww and will support him^-saww with a mighty support!’

اسْمُهُ فِي السَّمَاوَاتِ الْبَطَلُ الْهَاصِرُ وَ الشُّجَاعُ الْأَقْرَعُ‏ مِنْهُ الْفَرْخَانِ الْمُسْتَشْهَدَانِ وَ هُوَ سَيِّدُ الْعَرَبِ وَ رَئِيسُهَا وَ ذُو قَرْنَيْهَا وَ هُوَ فِي الْكُتُبِ أَعْرَفُ مِنْ أَصْحَابِ عِيسَى ع

His^-asws name in the skies is – the Hero, the vanquisher, and the brave. Two fledglings will emerge from him^-asws, the two martyrs, and he^-asws is chief of the Arabs and their president, and with its two horns (reins), and he^-asws is more well-known in the Books (Scriptures) than companions of Isa^-as!’

فَقَالَ أَبُو طَالِبٍ قَدْ رَأَيْتُ وَ اللَّهِ كُلَّ الَّذِي وَصَفَهُ بَحِيرَاءُ وَ أَكْثَرَ

Abu Talib^-asws said: ‘By Allah^-azwj! I^-as saw all that which Baheera had described and more’.[116]

16^– عم، إعلام الورى أورد محمد بن إسحاق بن يسار و ساق مثل هذا الخبر ثم قال و في ذلك يقول أبو طالب في قصيدته الدالية أوردها محمد بن إسحاق بن يسار

‘Ilam Al Wara’ – Muhammad Bin Is’haq Al Sayyar referred, and he comintued the Hadeeth similar to this, then said, ‘And regarding that Abu Talib^-as said in his^-as evidential poem referred to by Muhammad Bin Is’haq Bin Yasaar:^–

إن ابن آمنة النبي محمدا		عندي بمثل منازل الأولاد
لما تعلق بالزمام‏ رحمته‏		و العيس قد قلصن بالأزواد
فارفض من عيني دمع ذارف‏		مثل الجمان مفرد الأفراد
راعيت فيه قرابة موصولة		و حفظت فيه وصية الأجداد
و أمرته بالسير بين عمومة		بيض الوجوه مصالت الأنجاد
ساروا لأبعد طية معلومة		و لقد تباعد طية المرتاد
حتى إذا ما القوم بصرى عاينوا		لاقوا على شرف من المرصاد
حبرا فأخبرهم حديثا صادقا		عنه و رد معاشر الحساد
قوما يهودا قد رأوا ما قد رأى‏		ظل الغمام و عز ذي الأكباد
ساروا لقتل محمد فنهاهم‏		عنه و أجهد أحسن الإجهاد

The son^-saww of Aamina, the Prophet Muhammad^-saww, is to me^-as as one of my^-as own children. When he^-saww clung to the camel’s reins, I^-as felt compassion for him^-saww as the camels departed, laden with provisions. Tears poured from my^-as eyes
Like scattered pearls, each one falling alone.

I^-as upheld the bond of kinship owed to him^-saww, and faithfully preserved the trust of my^-as forefathers concerning him^-saww. I^-as instructed him to travel among his^-saww uncles. Men of fair faces and keen unsheathed swords. They journeyed toward a distant and well-known destination, a road far removed from the paths of ordinary travellers.

Until, when the people came within sight of Busra, they encountered, from a place of watchfulness on a height, a learned monk, who truthfully informed them about him^-saww, and turned back the envious bands. A group of Jews had seen what he had seen^– the cloud’s shade above him^-saww and the honour of the noble one.

They set out intending to kill Muhammad^-saww, but he^-as forbade them and strove with all his^-as might to stop them.[117]

17^– ك، إكمال الدين أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ يَرْفَعُهُ قَالَ: لَمَّا بَلَغَ رَسُولُ اللَّهِ ص أَرَادَ أَبُو طَالِبٍ يَخْرُجُ إِلَى الشَّامِ فِي عِيرِ قُرَيْشٍ فَجَاءَ رَسُولُ اللَّهِ ص وَ تَشَبَّثَ بِالزِّمَامِ وَ قَالَ يَا عَمِّ عَلَى مَنْ تُخَلِّفُنِي لَا عَلَى أُمٍّ وَ لَا عَلَى أَبٍ وَ قَدْ كَانَتْ أُمُّهُ تُوُفِّيَتْ

‘Ikmal Al Deen’^– My father, from Ali, from his father, from Bin Abu Umey, from Aban Bin Usman, raising it, said,

‘When it reached Rasool-Allah^-saww that Abu Talib^-asws intended to go out to Syrian among a caravan of Quraysh, Rasool-Allah^-saww came and clung to the rein and said, ‘O uncle^-asws! Upon whom are you^-as leaving me^-saww behind? Neither upon a mother nor upon a father’. And his^-saww mother^-as had passed away.

فَرَقَّ لَهُ أَبُو طَالِبٍ وَ رَحِمَهُ وَ أَخْرَجَهُ مَعَهُ وَ كَانُوا إِذَا سَارُوا تَسِيرُ عَلَى رَأْسِ رَسُولِ اللَّهِ الْغَمَامَةُ تُظِلُّهُ مِنَ الشَّمْسُ فَمَرُّوا فِي طَرِيقِهِمْ بِرَجُلٍ يُقَالُ لَهُ بَحِيرَاءُ فَلَمَّا رَأَى الْغَمَامَةَ تَسِيرُ مَعَهُمْ نَزَلَ مِنْ صَوْمَعَتِهِ فَأَخَذَ لِقُرَيْشٍ طَعَاماً وَ بَعَثَ إِلَيْهِمْ يَسْأَلُهُمْ أَنْ يَأْتُوهُ فَأَتَوْهُ وَ خَلَّفُوا رَسُولَ اللَّهِ ص فِي الرَّحْلِ

Abu Talib^-asws consoled him^-as and had mercy on him^-saww and took him^-saww with him^-as, and whenever they travelled the cloud travelled over the head of Rasool-Allah^-saww shading him^-saww from the sun. On their way, they passed by a man called Baheera. When he saw the cloud travelling with them, he descended from his animal and took some food for Quraysh, and sent a message to them asking them to come to him. They came to him and Rasool-Allah^-saww stayed behind among the luggage.

فَنَظَرَ بَحِيرَاءُ إِلَى الْغَمَامَةِ قَائِمَةً فَقَالَ لَهُمْ هَلْ بَقِيَ مِنْكُمْ أَحَدٌ لَمْ يَأْتِنِي فَقَالُوا مَا بَقِيَ مِنَّا إِلَّا غُلَامٌ حَدَثٌ خَلَّفْنَاهُ فِي الرَّحْلِ فَقَالَ لَا يَنْبَغِي أَنْ يَتَخَلَّفَ عَنْ طَعَامِي أَحَدٌ مِنْكُمْ فَبَعَثُوا إِلَى رَسُولِ اللَّهِ ص فَلَمَّا أَقْبَلَ أَقْبَلَتِ الْغَمَامَةُ ‏

Baheera looked at the cloud having stopped, so he said to them, ‘Does there remain anyone who has not come to me?’ They said, ‘There does not remain from us except a young boy^-saww. We left him^-saww behind among the luggage’. He said, ‘It is not befitting that anyone from you should be left behind from my meal’. They sent for Rasool-Allah^-saww. When he^-saww came, the cloud came.

فَلَمَّا نَظَرَ إِلَيْهِ بَحِيرَاءُ قَالَ مَنْ هَذَا الْغُلَامُ قَالُوا ابْنُ هَذَا وَ أَشَارُوا إِلَى أَبِي طَالِبٍ فَقَالَ لَهُ بَحِيرَاءُ هَذَا ابْنُكَ فَقَالَ أَبُو طَالِبٍ هَذَا ابْنُ أَخِي قَالَ مَا فَعَلَ أَبُوهُ قَالَ تُوُفِّيَ وَ هُوَ حَمْلٌ

When Baheera looked at him^-saww he said, ‘Who is this boy?’ They said, ‘Son^-saww of this one^-as’, and gestured towards Abu Talib^-asws’. Baheera said to him^-as, ‘This is your^-as son^-saww?’ Abu Talib^-asws said, ‘This is a son^-saww of my^-saww brother^-as’. He said, ‘And what happened with his^-saww father^-as?’ He^-as said: ‘Passed away before his^-saww birth’.

فَقَالَ بَحِيرَاءُ لِأَبِي طَالِبٍ رُدَّ هَذَا الْغُلَامَ فِي بِلَادِهِ فَإِنَّهُ إِنْ عَلِمَتْ مِنْهُ الْيَهُودُ مَا أَعْلَمُ مِنْهُ قَتَلُوهُ فَإِنَّ لِهَذَا شَأْناً مِنَ الشَّأْنِ هَذَا نَبِيُّ هَذِهِ الْأُمَّةِ هَذَا نَبِيُّ السَّيْفِ

Baheera said to Abu Talib^-asws, ‘Return this boy^-saww to be in his^-saww city, for if the Jews come to know from him^-saww what I know of him^-saww, they will kill him^-saww, for there is an occupation for him^-saww from the occupations. This is a Prophet^-saww of this community. This is a Prophet^-saww of the sword’’.[118]

18^– ك، إكمال الدين الْقَطَّانُ وَ ابْنُ مُوسَى وَ السِّنَانِيُّ جَمِيعاً عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبِي وَ حَدَّثَنِي الْهَيْثَمُ بْنُ عُمَرَ الْمُزَنِيُّ عَنْ عَمِّهِ عَنْ يَعْلَى النَّسَّابَةِ قَالَ: خَرَجَ خَالِدُ بْنُ أُسَيْدِ بْنِ أَبِي الْعَاصِ وَ طَلِيقُ بْنُ أَبِي سُفْيَانَ بْنِ أُمَيَّةَ تُجَّاراً إِلَى الشَّامِ سَنَةً خَرَجَ رَسُولُ اللَّهِ ص فِيهَا فَكَانَا مَعَهُ وَ كَانَا يَحْكِيَانِ أَنَّهُمَا رَأَيَا فِي مَسِيرِهِ وَ رُكُوبِهِ مِمَّا يَصْنَعُ الْوَحْشُ وَ الطَّيْرُ

‘Ikmal Al Deen’ – Al Qattan, and Bin Musa, and Al Sinani, altogether from Bin Zakariya Al Qattan, from Muhammad Bin Ismail, from Abdullah Bin Muhammad who said, ‘My father narrated to me and Al Haysam Bin Umar Al Muzanny narrated to me from his uncle from Ya’la Al Nassabi who said,

‘Khalid Bin Useyd Bin Abu Al Aas and Taleeq Bin Abu Sufyan Bin Umayya went out as traders to Syria in the year Rasool-Allah^-saww (had also) gone out in it. They were with him, and they narrated that they saw, in his^-saww journey and his^-saww riding, how the wild animals and the birds behaved towards him^-saww.

فَلَمَّا تَوَسَّطْنَا سُوقَ بُصْرَى إِذَا نَحْنُ بِقَوْمٍ مِنَ الرُّهْبَانِ قَدْ جَاءُوا مُتَغَيِّرِي الْأَلْوَانِ كَأَنَّ عَلَى وُجُوهِهِمُ الزَّعْفَرَانَ نَرَى مِنْهُمُ الرَّعْدَ فَقَالُوا يَجِبُ‏ أَنْ تَأْتُوا أَكْبَرَنَا فَإِنَّهُ هَاهُنَا قَرِيبٌ فِي الْكَنِيسَةِ الْعُظْمَى

When we were in the middle of the market of Busra, we were with a group of Monks coming over. Their complexions had changed as if there was saffron upon their faces. We were trembling because of them. You must come to our great one, for he is over here nearby in the large church!’

فَقُلْنَا مَا لَنَا وَ لَكُمْ

We said, ‘What have we to do with you all?’

فَقَالُوا لَيْسَ يَضُرُّكُمْ مِنْ هَذَا شَيْ‏ءٌ وَ لَعَلَّنَا نُكْرِمُكُمْ وَ ظَنُّوا أَنَّ وَاحِداً مِنَّا مُحَمَّدٌ

They said, ‘Nothing from this would harm you, and perhaps we shall honour you!’ – and they assumed that Muhammad^-saww was one of us.

فَذَهَبْنَا مَعَهُمْ حَتَّى دَخَلْنَا مَعَهُمُ الْكَنِيسَةَ الْعَظِيمَةَ الْبُنْيَانِ فَإِذَا كَبِيرُهُمْ قَدْ تَوَسَّطَهُمْ وَ حَوْلَهُ تَلَامِذَتُهُ وَ قَدْ نَشَرَ كِتَاباً فِي يَدِهِ‏ فَأَخَذَ يَنْظُرُ إِلَيْنَا مَرَّةً وَ فِي الْكِتَابِ مَرَّةً فَقَالَ لِأَصْحَابِهِ مَا صَنَعْتُمْ شَيْئاً لَمْ تَأْتُونِي بِالَّذِي أُرِيدُ وَ هُوَ الْآنَ هَاهُنَا

We went with them until we entered the large church with them. There, their great one was in their midst, and his students were around him, and he had spread out a book in his hand. He looked at us at times and at the book at times. He said to his companions, ‘You have not done anything which I wanted, and now he is over here!’

ثُمَّ قَالَ لَنَا مَنْ أَنْتُمْ قُلْنَا رَهْطٌ مِنْ قُرَيْشٍ فَقَالَ مِنْ أَيِّ قُرَيْشٍ فَقُلْنَا مِنْ بَنِي عَبْدِ شَمْسٍ فَقَالَ لَنَا مَعَكُمْ غَيْرُكُمْ فَقُلْنَا نَعَمْ شَابٌّ مِنْ بَنِي هَاشِمٍ نُسَمِّيهِ يَتِيمَ بَنِي عَبْدِ الْمُطَّلِبِ

Then he said to us, ‘Who are you?’ We said, ‘We are a tribe of Qureysh’. He said, ‘From which Qureysh?’ We said, ‘The sons of Abd Shams’. He said, ‘Are there others with you?’ We said, ‘Yes. There is a youth from the clan of Hashim^-as named ‘The orphan of Abdul Muttalib^-as!’

فَوَ اللَّهِ لَقَدْ نَخَرَ نَخْرَةً كَادَ أَنْ يُغْشَى عَلَيْهِ ثُمَّ وَثَبَ فَقَالَ أَوْهِ أَوْهِ هَلَكَتِ النَّصْرَانِيَّةُ وَ الْمَسِيحُ

By Allah^-azwj, he let out such a gasp he almost lost consciousness. Then he leapt up and said, ‘Alas! Alas the Christians and the Messiah^-as are destroyed!’

ثُمَّ قَامَ وَ اتَّكَأَ عَلَى صَلِيبٍ مِنْ صُلْبَانِهِ وَ هُوَ مُفَكِّرٌ وَ حَوْلَهُ ثَمَانُونَ رَجُلًا مِنَ الْبَطَارِقَةِ وَ التَّلَامِذَةِ فَقَالَ لَنَا فَيَخِفُّ عَلَيْكُمْ أَنْ تُرُونِيهِ فَقُلْنَا لَهُ نَعَمْ

Then he stood up and leant on a crucifix from his crucifixes and he was pondering while eighty men from the Bishops and the students were around him. He said to us ‘Would it be easy upon you to show him^-saww to me?’ We said to him, ‘Yes’.

فَجَاءَ مَعَنَا فَإِذَا نَحْنُ بِمُحَمَّدٍ قَائِمٌ فِي سُوقِ بُصْرَى وَ اللَّهِ لَكَأَنَّا لَمْ نَرَ وَجْهَهُ إِلَّا يَوْمَئِذٍ كَأَنَّ هِلَالًا يَتَلَأْلَأُ مِنْ وَجْهِهِ قَدْ رَبِحَ الْكَثِيرَ وَ اشْتَرَى الْكَثِيرَ

He came with us, and there we were with Muhamad^-saww standing in a market of Busra. By Allah^-azwj, it was as if we had not seen his^-saww face except on that day. It was as if a shining crescent was beaming from his^-saww face. He^-saww had profited a lot and bought a lot.

فَأَرَدْنَا أَنْ نَقُولَ لِلْقَيْنِ‏ هُوَ هَذَا فَإِذَا هُوَ قَدْ سَبَقَنَا فَقَالَ هُوَ قَدْ عَرَفْتُهُ وَ الْمَسِيحِ

We wanted to say to the priest, ‘He^-saww is this one!’, but he preceded us and said, ‘Him^-saww! I have recognised him^-as, by the Messiah^-as!’

فَدَنَا مِنْهُ وَ قَبَّلَ رَأْسَهُ وَ قَالَ أَنْتَ الْمُقَدَّسُ

He went near him^-as and kissed his^-saww head and said, ‘You^-saww are the Holy!’

ثُمَّ أَخَذَ يَسْأَلُهُ عَنْ أَشْيَاءَ مِنْ عَلَامَاتِهِ فَأَخَذَ النَّبِيُّ ص يُخْبِرُهُ فَسَمِعْنَاهُ يَقُولُ لَئِنْ أَدْرَكْتُ زَمَانَكَ لَأُعْطِيَنَّ السَّيْفَ حَقَّهُ

Then he took to asking him^-saww about things from his^-saww signs. The Prophet^-saww went on to inform him. We heard him saying: ‘If I were to come across your^-saww era, I would give the sword its due right!’

ثُمَّ قَالَ لَنَا أَ تَعْلَمُونَ مَا مَعَهُ مَعَهُ الْحَيَاةُ وَ الْمَوْتُ مَنْ تَعَلَّقَ بِهِ حَيِيَ طَوِيلًا وَ مَنْ زَاغَ عَنْهُ مَاتَ مَوْتاً لَا يَحْيَا بَعْدَهُ أَبَداً هُوَ الَّذِي مَعَهُ الرِّبْحُ الْأَعْظَمُ

Then he said to us, ‘Do you know what is with him^-saww? With him^-saww is the life and the death. One who attaches with him^-as will live long, and one who turns away from him^-saww will die a death, there being no life after it, ever! He^-saww is the one with whom is the mightiest profit!’

ثُمَّ قَبَّلَ وَجْهَهُ‏ وَ رَجَعَ رَاجِعاً

Then he kissed his^-saww face and departed returning.[119]

19^– ك، إكمال الدين الْقَطَّانُ وَ ابْنُ مُوسَى وَ السِّنَانِيُّ جَمِيعاً عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ قَيْسِ بْنِ سَعْدٍ الدُّؤَلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بَحِيرٍ الْفَقْعَسِيِ‏ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْأَشْجَعِيِّ عَنْ آبَائِهِ قَالُوا خَرَجَ سَنَةَ خَرَجَ‏ رَسُولُ اللَّهِ ص إِلَى الشَّامِ عَبْدُ مَنَاةَ بْنُ كِنَانَةَ وَ نَوْفَلُ بْنُ مُعَاوِيَةَ بْنِ عُرْوَةَ بْنِ صَخْرِ بْنِ نُعْمَانَ بْنِ عَدِيٍّ تُجَّاراً إِلَى الشَّامِ فَلَقَاهُمَا [فَلَقِيَهُمَا] أَبُو الْمُوَيْهِبِ الرَّاهِبُ فَقَالَ لَهُمَا مَنْ أَنْتُمَا قَالا نَحْنُ تُجَّارٌ مِنْ أَهْلِ الْحَرَمِ مِنْ قُرَيْشٍ فَقَالَ لَهُمَا مِنْ أَيِّ قُرَيْشٍ فَأَخْبَرَاهُ

‘Ikmal Al Deen’^– Al Qatan and Bin Musa and Al Sinany altogether, from Bin Zakariya Al Qatan, from Muhammad Bin Ismail, from Abdullah Bin Muhammad, from his father, and Qays Bin Sa’ad Al Daily, from Abdullah Bin Baheer Al Faq’asy, from Bakr Bin Abdullah Al Ashjaie, from his forefathers who said,

‘Abd Manah Al-Kanana went out in the year Rasool-Allah^-saww went out to Syria, and Nowfal Bin Muawiya Bin Urwa Bin Sakhr Bin Numan Bin Udayy as traders to Syria, and Abu Al-Muweyhib the monk met them and said to them, ‘Who are you two?’ They said, ‘We are traders from the people of the Sanctuary from Quraysh’. He said to them, ‘From which Quraysh?’ They informed him.

فَقَالَ لَهُمَا هَلْ قَدِمَ مَعَكُمَا مِنْ قُرَيْشٍ غَيْرُكُمَا قَالا نَعَمْ شَابٌّ مَعَ [مِنْ‏] بَنِي هَاشِمٍ اسْمُهُ مُحَمَّدٌ فَقَالَ أَبُو الْمُوَيْهِبِ إِيَّاهُ وَ اللَّهِ أَرَدْتُ فَقَالا وَ اللَّهِ مَا فِي قُرَيْشٍ أَخْمَلُ‏ مِنْهُ ذِكْراً إِنَّمَا يُسَمُّونَهُ بِيَتِيمِ‏ قُرَيْشٍ وَ هُوَ أَجِيرٌ لِامْرَأَةٍ مِنَّا يُقَالُ لَهَا خَدِيجَةُ فَمَا حَاجَتُكَ إِلَيْهِ

He said to them, ‘Has anyone else from Quraysh proceeded with you, apart from you two?’ They said, ‘Yes, there is a youth with the Clan of Hashim^-asws, his^-saww name is Muhammad^-saww’. Abu Al-Muweyhib said, ‘By Allah^-azwj! He^-saww is the one I intended’. They said, ‘By Allah^-azwj! There is none from the Quraysh with a more majestic mention than him^-saww. But rather, they are naming him^-saww as ‘Orphan of Quraysh’, and he^-saww is an employee of a woman from us called Khadeeja^-asws. What is your need to him^-saww?’

فَأَخَذَ يُحَرِّكُ رَأْسَهُ وَ يَقُولُ هُوَ هُوَ فَقَالَ لَهُمَا تَدُلَّانِّي عَلَيْهِ فَقَالا تَرَكْنَاهُ فِي سُوقِ بُصْرَى فَبَيْنَا هُمْ فِي الْكَلَامِ إِذْ طَلَعَ‏ رَسُولُ اللَّهِ ص فَقَالَ هُوَ هَذَا فَخَلَا بِهِ سَاعَةً يُنَاجِيهِ وَ يُكَلِّمُهُ ثُمَّ أَخَذَ يُقَبِّلُ بَيْنَ عَيْنَيْهِ وَ أَخْرَجَ شَيْئاً مِنْ كُمِّهِ لَا نَدْرِي مَا هُوَ وَ رَسُولُ اللَّهِ ص يَأْبَى أَنْ يَقْبَلَهُ

He grabbed his moving head and said, ‘Him^-saww! Him^-saww!’ He said to them, ‘Will you point me to him^-saww’. They said, ‘We left him^-saww in the markets of Basra’. While they were in the speech when Rasool-Allah^-saww emerged, and he said, ‘He is that one’. They left him alone with him^-saww for a while, whispering to him^-saww and speaking to him^-saww, then he went on to kiss between his^-saww eyes and brought something out from his sleeve, we don’t know what it was, and Rasool-Allah^-saww refused to accept it.

فَلَمَّا فَارَقَهُ قَالَ لَنَا تَسْمَعَانِ مِنِّي هَذَا وَ اللَّهِ‏ نَبِيُّ آخِرِ الزَّمَانِ وَ اللَّهِ سَيَخْرُجُ إِلَى قَرِيبٍ يَدْعُو النَّاسَ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَإِذَا رَأَيْتُمْ ذَلِكَ

When he separated from him^-saww, said to us, ‘Will you two listen from me? By Allah^-azwj! This is the Prophet^-saww of the end of times. By Allah^-azwj! He^-azwj will be coming out very soon calling the people to the testimony that there is no god except Allah^-azwj’. When you see that, follow him^-saww’.

فَاتَّبِعُوهُ ثُمَّ قَالَ هَلْ وُلِدَ لِعَمِّهِ أَبِي طَالِبٍ وَلَدٌ يُقَالُ لَهُ عَلِيٌّ فَقُلْنَا لَا فَقَالَ إِمَّا أَنْ يَكُونَ قَدْ وُلِدَ أَوْ يُولَدُ فِي سَنَتِهِ هُوَ أَوَّلُ مَنْ يُؤْمِنُ بِهِ نَعْرِفُهُ وَ إِنَّا لَنَجِدُ صِفَتَهُ عِنْدَنَا بِالْوَصِيَّةِ كَمَا نَجِدُ صِفَةَ مُحَمَّدٍ بِالنُّبُوَّةِ

Then he said, ‘Is there any son for his^-saww uncle^-as Abu Talib^-asws, a son called ‘Ali’?’ We said, ‘No’. He said, ‘But he either happens to have been born or will be born during his^-saww year. He^-asws will be the first one to believe in him^-saww. We recognise him^-asws, and we tend to find his^-asws ascription with us with the successor^–ship just as we tend to find the ascription of Muhammad^-saww with the Prophet-hood.

وَ إِنَّهُ سَيِّدُ الْعَرَبِ وَ رَبَّانِيُّهَا وَ ذُو قَرْنَيْهَا يُعْطِي السَّيْفَ حَقَّهُ اسْمُهُ فِي الْمَلَإِ الْأَعْلَى عَلِيٌّ وَ هُوَ أَعْلَى الْخَلَائِقِ يَوْمَ الْقِيَامَةِ بَعْدَ الْأَنْبِيَاءِ ذِكْراً وَ تُسَمِّيهِ الْمَلَائِكَةُ الْبَطَلَ الْأَزْهَرَ الْمُفْلِحَ لَا يَتَوَجَّهُ إِلَى وَجْهٍ إِلَّا أَفْلَحَ وَ ظَفِرَ وَ اللَّهِ هُوَ أَعْرَفُ بَيْنَ أَصْحَابِهِ فِي السَّمَاءِ مِنَ الشَّمْسِ الطَّالِعَةِ

And he^-asws is the chief of the Arabs and its spiritual ones and with its reins. He^-asws will give the sword its right. His^-asws name in the Exalted Assembly is ‘Ali’, and he^-asws is the highest of the people to be mentioned on the Day of Qiyamah after the Prophets^-as, as the shining successful hero. One will not face towards his^-asws face except he would be successful and win. By Allah^-azwj! He^-asws is more well-known among his^-asws companions in the sky than the emerging sun’’.[120]

20^– ك، إكمال الدين أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنُ يَعْقُوبَ بْنِ يُوسُفَ عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ الْعُطَارِدِيِّ عَنْ يُونُسَ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ بَشَّارٍ الْمَدَنِيِ‏ قَالَ: كَانَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ‏ أَجْمَعَ عَلَى الْخُرُوجِ مِنْ مَكَّةَ يَضْرِبُ فِي الْأَرْضِ وَ يَطْلُبُ الْحَنِيفِيَّةَ دِينَ إِبْرَاهِيمَ ع وَ كَانَتِ امْرَأَتُهُ صَفِيَّةَ بِنْتَ الْحَضْرَمِيِّ كُلَّمَا أَبْصَرَتْهُ قَدْ نَهَضَ إِلَى الْخُرُوجِ وَ أَرَادَهُ آذَنَتْ بِهِ الْخَطَّابَ بْنَ نُفَيْلٍ‏

‘Ikmal Al Deen’ – Ahmad Bin Muhammad Bin Al-Husayn, from Muhammad Bin Yaqoub Bin Yusuf, from Ahmad Bin Abdul Jabbar Al Utaridy, from Yunus Bin Bukeyr, from Muhammad Bin Is’haq Bin Bashar Al Madani who said,

‘Zayd Bin Amro Bin Nufeyl resolved upon going out from Makkah. He wandered the earth and sought the upright religion of Ibrahim^-as, and asked around about it, and his wife Safiya Bin Al-Hazramy, every time she saw him get up to go out and his intention, would proclaim it to Al-Khattab Bin Nufeyl.

فَخَرَجَ زَيْدٌ إِلَى الشَّامِ يَلْتَمِسُ وَ يَطْلُبُ فِي أَهْلِ الْكِتَابِ‏ دِينَ إِبْرَاهِيمَ ع وَ يَسْأَلُ عَنْهُ فَلَمْ يَزَلْ فِي ذَلِكَ فِيمَا يَزْعُمُونَ حَتَّى أَتَى الْمَوْصِلَ وَ الْجَزِيرَةَ كُلَّهَا ثُمَّ أَقْبَلَ حَتَّى أَتَى الشَّامَ فَجَالَ فِيهَا حَتَّى أَتَى رَاهِباً مِنْ أَهْلِ الْبَلْقَاءِ فَتَبِعَهُ كَانَ يَنْتَهِي إِلَيْهِ عِلْمُ النَّصْرَانِيَّةِ فِيمَا يَزْعُمُونَ

Zayd went out to Syria seeking and searching among the people of the Book for the religion of Ibrahim^-as and asking about it. He did not cease to be in what they were claiming until he came to Al-Mosul and Al-Jazeera, all of it. Then he turned until he came to Syria where he traveled about until he met a monk from the people of Al-Balqa. It is claimed that the knowledge of Christianity had ultimately reached this monk, among what they claimed.

فَسَأَلَهُ عَنِ الْحَنِيفِيَّةِ دِينِ إِبْرَاهِيمَ ع فَقَالَ لَهُ الرَّاهِبُ إِنَّكَ لَتَسْأَلُ عَنْ دِينٍ مَا أَنْتَ بِوَاجِدٍ مَنْ يَحْمِلُكَ عَلَيْهِ الْيَوْمَ لَقَدْ دَرَسَ عِلْمُهُ وَ ذَهَبَ مَنْ كَانَ يَعْرِفُهُ وَ لَكِنَّهُ قَدْ أَظَلَّكَ خُرُوجُ نَبِيٍّ يُبْعَثُ بِأَرْضِكَ الَّتِي خَرَجْتَ مِنْهَا بِدِينِ إِبْرَاهِيمَ الْحَنِيفِيَّةِ فَعَلَيْكَ بِبِلَادِكَ فَإِنَّهُ مَبْعُوثٌ الْآنَ هَذَا زَمَانُهُ‏

He asked him about the upright religion of Ibrahim^-as. The Monk said to him, ‘You are asking about a religion for which you will not find anyone today to guide you. Its knowledge has faded away, and those who knew it have passed away. However, the coming of a Prophet^-saww has cast its shadow over you. He^-saww will be Sent in the very land from which you departed, with the religion of Ibrahim^-as, the upright Monotheistic faith. Return to your own land, for he^-saww will indeed be Sent now. This is his^-saww era!’

وَ لَقَدْ كَانَ شَامَّ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ فَلَمْ يَرْضَ شَيْئاً مِنْهُمَا فَخَرَجَ مُسْرِعاً حِينَ قَالَ لَهُ الرَّاهِبُ مَا قَالَ يُرِيدُ مَكَّةَ حَتَّى إِذَا كَانَ بِأَرْضِ لَخْمٍ عَدَوْا عَلَيْهِ فَقَتَلُوهُ

He had already examined the Judaism and the Christianity but was not satisfied with either of them. He went out swiftly when the Monk said to him what he said, intending Makkah until when he was in the land of Lakhm, they attacked him and killed him.

فَقَالَ وَرَقَةُ بْنُ نَوْفَلٍ‏ وَ كَانَ قَدِ اتَّبَعَ مِثْلَ‏ رَأْيِ زَيْدٍ وَ لَمْ يَفْعَلْ فِي ذَلِكَ مَا فَعَلَ فَبَكَاهُ وَرَقَةُ وَ قَالَ فِيهِ‏

رُشِدْتَ وَ أُنْعِمْتَ ابْنَ عَمْرٍو وَ إِنَّمَا		تَجَنَّبْتَ تَنُّوراً مِنَ النَّارِ حَامِياً
بِدِينِكَ رَبّاً لَيْسَ رَبٌّ كَمِثْلِهِ‏		وَ تَرْكِكَ أَوْثَانَ الطَّوَاغِي كَمَا هِيَا

Waraqa Bin Nowfal said, ‘And he had followed an opinion similar to that of Zayd, though he had not done what Zayd had done. He mourned him and wept for him and said (a quartrain) regarding him, ‘You were rightly guided and blessed, O son of Amr. Indeed, you only turned away from a blazing furnace of fire, by your devotion to a Lord^-azwj for whom there is no lord like Him^-azwj and by your abandonment of the idols of the tyrants as they were’.[121]

21 قب، المناقب لابن شهرآشوب عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ‏ مِثْلَهُ

From Muhammad Bin Is’haq – similar to it’.[122]

22^– ك، إكمال الدين بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ بَشَّارٍ الْمَدَنِيِ‏ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الْأَثِيرِ وَ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ الْحُصَيْنِ التَّمِيمِيِ‏ أَنَّ عُمَرَ بْنَ الْخَطَّابِ وَ سَعِيدَ بْنَ زَيْدٍ قَالا يَا رَسُولَ اللَّهِ تَسْتَغْفِرُ لِزَيْدٍ قَالَ نَعَمْ فَاسْتَغْفِرُوا لَهُ إِنَّهُ يُبْعَثُ أُمَّةً وَاحِدَةً

‘Ikmal Al Deen’^– By this chain from Muhammad Bin Is’haq Bin Bashar Al Madany, from Muhammad Bin Ja’far Al Aseyr and Muhammad Bin Abdul Rahman Bin Abdullah Bin Al Haseyn Al Tameemy that,

‘Umar Bin Al-Khattab and Saeed Bin Zayd both said, ‘O Rasool-Allah^-saww! Do you^-saww seek Forgiveness for Zayd?’ He^-saww said: ‘Yes, and you should be seeking Forgiveness for him. He will be Resurrected as a community, alone’’.[123]

23^– ك، إكمال الدين بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ يُونُسَ بْنِ بُكَيْرٍ عَنِ الْمَسْعُودِيِّ عَنْ نُفَيْلِ بْنِ هِشَامٍ عَنْ أَبِيهِ‏ أَنَّ جَدَّهُ سَعِيدَ بْنَ زَيْدٍ سَأَلَ رَسُولَ اللَّهِ ص عَنْ أَبِيهِ زَيْدِ بْنِ عَمْرٍو فَقَالَ يَا رَسُولَ‏ اللَّهِ إِنَّ زَيْدَ بْنَ عَمْرٍو كَانَ كَمَا رَأَيْتَ وَ كَمَا بَلَغَكَ فَلَوْ أَدْرَكَكَ لَآمَنَ بِكَ‏ فَأَسْتَغْفِرُ لَهُ قَالَ نَعَمْ فَاسْتَغْفِرْ لَهُ

‘Ikmal Al Deen’^– By the preceding chain from Yunus Bin Bakeyr, from Al Masoudyt, from Nufeyl Bin Hisham, from his father that,

‘His grandfather Saeed Bin Zayd asked Rasool-Allah^-saww about his father Zayd Bin Umar, and he said, ‘O Rasool-Allah^-saww! Bin Amro was as you^-saww saw and as it has reached you^-saww. If he were to come across to you^-saww to believe in you^-saww, will you^-saww seek Forgiveness for him?’ He^-saww said: ‘Yes, I^-saww shall seek Forgiveness for him’.

وَ قَالَ إِنَّهُ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ أُمَّةً وَاحِدَةً وَ كَانَ فِيمَا ذَكَرُوا أَنَّهُ يَطْلُبُ الدِّينَ فَمَاتَ وَ هُوَ فِي طَلَبِهِ‏

And he^-saww said: ‘He will be coming on the Day of Qiyamah as a community, alone’, and it was among what they mentioned that he sought the Religion and died while he was seeking it’’.[124]

24^– ك، إكمال الدين أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ الْبَزَنْطِيِّ مَعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا دَعَا رَسُولُ اللَّهِ ص بِكَعْبِ بْنِ أَسَدٍ لِيَضْرِبَ عُنُقَهُ فَأُخْرِجَ‏ وَ ذَلِكَ فِي غَزْوَةِ بَنِي قُرَيْظَةَ نَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ص فَقَالَ لَهُ يَا كَعْبُ أَ مَا نَفَعَكَ وَصِيَّةُ ابْنِ حَوَّاشٍ الْحِبْرِ الْمُقْبِلِ مِنَ الشَّامِ‏

‘Ikmal Al Deen’^– My father, from Ali, from his father, from Bin Abu Umeyr and Al Bazanty both together, from Aban Bin Usman, from Aban Bin Taghlub, from Ikrima (non-Shia), from Bin Abbas who said,

‘When Rasool-Allah^-saww called for Ka’ab Bin Asaf to strike off his neck, he was brought, and that was during the military expedition of Banu Qureyza. Rasool-Allah^-saww looked at him and said to him: ‘O Ka’ab! Did it not benefit you the bequest of Bin Hawash the monk, the one returning from Syria?

فَقَالَ تَرَكْتُ الْخَمْرَ وَ الْخَمِيرَ وَ جِئْتُ إِلَى الْبُؤْسِ وَ التُّمُورِ لِنَبِيٍّ يُبْعَثُ هَذَا أَوَانُ خُرُوجِهِ يَكُونُ مَخْرَجُهُ بِمَكَّةَ وَ هَذِهِ دَارُ هِجْرَتِهِ وَ هُوَ الضَّحُوكُ الْقَتَّالُ

He had said, ‘You will (be made to) leave the wine and the intoxicants and you will come to the misery and the violence to a Prophet^-saww to be Sent. This is the time of his^-saww advent. His^-saww advent will be at Makkah, and this is a house of his^-saww emigration, and he^-saww will be frequently of the fighting (battles).

يَجْتَزِئُ بِالْكِسْرَةِ وَ التُّمَيْرَاتِ وَ يَرْكَبُ الْحِمَارَ الْعَارِيَ فِي عَيْنَيْهِ حُمْرَةٌ وَ بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ يَضَعُ سَيْفَهُ عَلَى عَاتِقِهِ لَا يُبَالِي بِمَنْ لَاقَى يَبْلُغُ سُلْطَانُهُ مُنْقَطَعَ الْخُفِّ وَ الْحَافِرِ

He^-saww will split the factions and the groups, and he^-saww will ride the donkey bare (without) saddle. In his^-saww is redness, and between his^-saww shoulders is a seal of the Prophet-hood. He^-saww will place his^-saww sword upon a shoulder (of Ali^-asws), nor caring who he^-saww meets (in battle). His^-saww authority will reach unparalleled shoes (infantry) and the hooves (cavalry)’’.

قَالَ كَعْبٌ قَدْ كَانَ ذَلِكَ يَا مُحَمَّدُ وَ لَوْ لَا أَنَّ الْيَهُودَ تُعَيِّرُنِي أَنِّي جَبُنْتُ‏ عِنْدَ الْقَتْلِ لَآمَنْتُ بِكَ وَ صَدَّقْتُكَ وَ لَكِنِّي عَلَى دِينِ الْيَهُودِيَّةِ عَلَيْهِ أَحْيَا وَ عَلَيْهِ أَمُوتُ ‏

Ka’ab said, ‘That was so, O Muhammad^-saww! And had it not been for the Jews faulting me that I was a coward in the battle, I would have believed in you^-saww and ratified you^-saww. But, I am upon the religion of the Jews. Upon it I have lived and upon it I shall die’.

فَقَالَ رَسُولُ اللَّهِ ص قَدِّمُوهُ وَ اضْرِبُوا عُنُقَهُ فَقُدِّمَ وَ ضُرِبَتْ عُنُقُهُ

Rasool-Allah^-saww said: ‘Bring him forwards and strike off his neck!’ They forwarded him and struck off his neck’’.[125]

25^– ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ بِإِسْنَادِهِ إِلَى ابْنِ أُورَمَةَ عَنْ عِيسَى بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ التَّفْلِيسِيِّ عَنْ عَبْدِ الْمُؤْمِنِ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَوْحَى اللَّهُ تَعَالَى جَلَّتْ عَظَمَتُهُ إِلَى عِيسَى ع جِدَّ فِي أَمْرِي وَ لَا تَتْرُكْ إِنِّي خَلَقْتُكَ مِنْ غَيْرِ فَحْلٍ آيَةً لِلْعَالَمِينَ أَخْبِرْهُمْ آمِنُوا بِي وَ بِرَسُولِي النَّبِيِّ الْأُمِّيِّ نَسْلُهُ مِنْ مُبَارَكَةٍ وَ هِيَ مَعَ أُمِّكَ فِي الْجَنَّةِ طُوبَى لِمَنْ سَمِعَ كَلَامَهُ وَ أَدْرَكَ زَمَانَهُ وَ شَهِدَ أَيَّامَهُ

‘Qasas Al-Anbiya^-as’^– By the chain to Al Sadouq, by his chain to Bin Awrama, from Isa Bin Al-Abbas, from Muhammad Bin Abdul Kareem Al Tafleesy, from Abdul Momin Bin Muhammad, raising it, said,

‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted, Majestic is His^-azwj Magnificence, Revealed to Isa^-as: “Strive in My^-azwj Command and do not discontinue. I^-azwj Created you^-as from without a male as a Sign for the worlds. Inform them to believe in Me^-azwj and in My^-azwj Rasool^-saww, the Prophet^-saww, the Ummy (Makkan), his^-saww lineage being from a Blessed one^-as, and she^-as will be with your^-as mother^-as in the Paradise. Tooba is for one who listens to his^-saww speech, and comes across his^-saww era, and witnesses his^-saww days!”

قَالَ عِيسَى يَا رَبِّ وَ مَا طُوبَى قَالَ شَجَرَةٌ فِي الْجَنَّةِ تَحْتَهَا عَيْنٌ مَنْ شَرِبَ مِنْهَا شَرْبَةً لَمْ يَظْمَأْ بَعْدَهُ أَبَداً

Isa^-as said: ‘O Lord^-azwj! And what is Tooba?’ He^-azwj Said: “A tree in the Paradise. Beneath it is a spring, one who drinks a drink from it would not be thirsty after it, ever!”

قَالَ عِيسَى يَا رَبِّ اسْقِنِي مِنْهَا شَرْبَةً قَالَ كَلَّا يَا عِيسَى إِنَّ تِلْكَ الْعَيْنَ مُحَرَّمَةٌ عَلَى الْأَنْبِيَاءِ حَتَّى يَشْرَبَهَا ذَلِكَ النَّبِيُّ وَ تِلْكَ الْجَنَّةُ مُحَرَّمَةٌ عَلَى الْأُمَمِ حَتَّى يَدْخُلَهَا أُمَّةُ ذَلِكَ النَّبِيِ‏

Isa^-as said: ‘O Lord^-azwj! Will You^-azwj Quench me^-as a drink from it?’ He^-azwj Said: “Never, O Isa^-as! That spring is Prohibited unto the Prophets^-as until that Prophet^-saww drinks from it, and that Paradise is Prohibited unto the communities until the community of that Prophet^-saww enters it!”’.[126]

26^– يج: فصل ونذكر هاهنا شيئا ” مما في الكتب المتقدمة من ذكر نبينا، و كيف بشرت الانبياء قبله بألفاظهم، منها ألفاظ التوراة في هذا الباب في السفر الاول منه: إن الملك نزل على إبراهيم فقال له: إنه يولد في هذا العالم لك غلام اسمه إسحاق فقال إبراهيم: ليت إسماعيل يعيش بين أيديك يخدمنك، فقال الله لابراهيم: لك ذلك، قداستجيب في إسماعيل وإني ابركه وآمنه  واعظمه بما استجبت فيه، وتفسير هذا الحرف محمد، ويلد اثنى عشر عظيما “، واصيره لامة كثيرة. وقال في التوراة: إن الملك نزل على هاجر ام إسماعيل وقد كانت خرجت مغاضبة لسارة وهي تبكي، فقال لها: ارجعي واخدمي مولاتك، واعلمي أنك تلدين غلاما ” يسمى إسماعيل، وهو يكون معظما ” في الامم، ويده على كل يد. ولم يكن ذلك لاسماعيل ولا لاحد من ولده غير نبينا. وقال في التوراة: إن إبراهيم لما أخرج إسماعيل وامه هاجر اصابهما عطش، فنزل عليهما ملك وقال لها: لا تهاوني بالغلام، وشدي يديك به، فإني اريد أن اصيره لامر عظيم. فإن قيل: هذا تبشير بملك وليس فيه ذكر نبوة، قلنا: الملك ملكان: ملك كفر وملك هدى، ولا يجوز أن يبشر الله إبراهيم عليه السلام وهاجر بظهور الكفر في ولدهما، و يصفه بالعظم. وقال في التوراة: أقبل من سيناء، وتجلى من ساعير، وظهر من جبل فاران. فسيناء: جبل كلم الله عليه موسى، وساعير هو الجبل الذي بالشام كان فيه عيسى، وجبل فاران مكة. وفي التوراة: إن إسماعيل سكن برية فاران، ونشأ فيها، وتعلم الرمي. فذكر الله  مع طور سيناء وساعير التي جاء منها بأنبيائه، ومجئ الله إتيان دينه وأحكامه، فلقد ظهر دين الله من مكة وهي فاران، فأتم الله تعالى هذه المواعيد لابراهيم عليه السلام بمحمد صلى الله عليه واله، فظهر دين الله في مكة بالحج إليها، واستعلن ذكره بصراخ أصحابه بالتلبية على رؤوس الجبال وبطون الاودية، ولم يكن موجودا ” إلا بمجئ محمد صلى الله عليه واله وغيره من ولد إسماعيل عباد أصنام، فلم يظهر الله بهم تبجيله. ويدل على تأويلنا ما قال في كتاب حيقوق: سيد يجئ من اليمن، يقدس  من جبل فاران، يغطي  السماء بهاء “، ويملا الارض نورا “، ويسيل الموت بين يديه، وينقر الطير بموضع قدميه. وقال في كتاب حزقيل النبي لبني إسرائيل: إني مؤيد بني قيدار بالملائكة،^– و قيدار جد العرب ابن إسماعيل لصلبه^– وأجعل الدين تحت أقدامهم فيريثونكم بدينهم، وليشمون أنفسكم بالحمية والغضب، ولا ترفعون أبصاركم ولا تنظرون إليهم، و جميع رضاي يصنعونه بكم. وإن محمدا ” اخرج إليهم بمن أطاعه من بني قيدار فيقتل مقاتليهم، وأيدهم الله بالملائكة في بدر والخندق وحنين. وقال في التوراة في السفر الخامس: إني اقيم لبني إسرائيل نبيا ” من إخوتهم مثلك، وأجعل كلامي على فمه. وإخوة بني إسرائيل ولد إسماعيل، ولم يكن في بني إسماعيل نبي مثل موسى، ولا أتى بكتاب ككتاب موسى غير نبينا صلى الله عليه واله. ومن قول حيقوق النبي ومن قول دانيال: جاء الله  من اليمن، والتقديس من جبال فاران، فامتلات الارض من تحميد أحمد وتقديسه، وملك الارض بهيبته. وقال أيضا “: يضئ له نوره الارض، وتحمل  خيله في البر والبحر. وقال أيضا: سننزع في قبيك أغرافا “، وترتوي السهام بأمرك، يا محمد ارتواء “. وهذا إيضاح باسمه وصفاته. وفي كتاب شعيا النبي: عبدي خيرتي من خلقي، رضي نفسي أفيض عليه روحي، أو قال: أنزل فيظهر في الامم عدلي، لا يسمع صوته في الاسواق، يفتح العيون العور، ويسمع الآذان الصم، ولا يميل إلى اللهو، ركن المتواضعين، وهو نور الله الذي لا يطفئ حتى تثبت في الارض حجتي، وينقطع به العذر. وقال في الفصل الخامس: أثر سلطانه على كتفه. يعني علامة النبوة، وكان على كتفه خاتم النبوة. وأعلامه في الزبور: قال داود في الزبور: سبحوا الرب تسبيحا ” حديثا “، وليفرح إسرائيل بخالقه ونبوءة صهيون، من أجل أن الله اصطفى له امته، وأعطاه النصر، وسدد الصالحين منهم بالكرامة، يسبحونه على مضاجعهم، وبأيديهم سيوف ذات شفرتين. لينتقم الله تعالى من الامم الذين لا يعبدونه. وفي مرموز آخر من الزبور: تقلد أيها الخيار السيف، فإن ناموسك وشرائعك مقرونة بهيبة يمينك، وسهامك مشنونة ، والامم يجرون تحتك. وفي مرموز آخر: إن الله أظهر من صهيون إكليلا ” محمودا “. ضرب الاكليل مثلا ” للرئاسة والامامة، ومحمود هو محمد صلى الله عليه واله. وذكر أيضا ” في صفته: ويجوز من البحر إلى البحر من لدن الانهار إلى مقطع الارض، وإنه ليخر أهل الخزائن  بين يديه، يأتيه ملوك الفرس، وتسجد له وتدين له الامم بالطاعة، ينقذ الضعيف، ويرق  بالمساكين. وفي مرموز آخر: اللهم ابعث جاعل السنة كي يعلم الناس أنه بشر. هذا إخبار عن محمد يخبر الناس أن المسيح بشر. وفي كتاب شعيا النبي: قيل لي: قم نظارا ” فانظر ماذا ترى فخبر به، فقلت: أرى راكبين مقبلين: أحدهما على حمار، والآخر على جمل، يقول أحدهما لصاحبه: سقطت بإبل وأصنامها. فكل أهل الكتاب يؤمن بهذه الكتب، وتنفرد النصارى بالانجيل، وأعلامه في الانجيل: قال المسيح للحواريين: أنا أذهب وسيأتيكم الفار قليط بروح الحق الذي لا يتكلم من قبل نفسه، إنما هو كما يقال له، ويشهد علي وأنتم تشهدون، لانكم معه من قبل الناس، وكل شئ أعده الله لكم يخبركم به، وفي حكاية يوحنا عن المسيح قال: الفار قليط لا يجيئكم ما لم أذهب، فإذا جاء وبخ العالم على الخطيئة، ولا يقول من تلقاء نفسه، ولكنه يكلمكم مما يسمع، وسيؤتيكم بالحق، ويخبركم بالحوادث والغيوب. وقال في حكاية اخرى: الفار قليط روح الحق الذي يرسله باسمي، هو يعلمكم كل شئ. وقال: إني سائل ربي أن يبعث إليكم فارقليط آخر يكون معكم إلى الابد، وهو يعلمكم كل شئ. وقال في حكاية اخرى: ابن البشر ذاهب، والفار قليط يأتي بعده، يحييلكم الاسرار، ويفسر لكم كل شئ، وهو يشهد لي كما شهدت له، فإني أجيئكم بالامثال، وهو يجيئكم بالتأويل. ومن أعلامه في الانجيل إنه لما حبس يحي بن زكريا ليقتل بعث بتلاميذه إلى المسيح وقال لهم: قولوا: أنت هو الآتي أو نتوقع غيرك ؟ فأجابه المسيح وقال: الحق اليقين أقول لكم: إنه لم تقم النساء على أفضل  من يحي بن زكريا، وإن التوراة وكتب الانبياء يتلو بعضها بعضا ” بالنبوة والوحي حتى جاء يحي، فأما الآن فإن شئتم فاقبلوا أن الاليا متوقع أن يأتي، فمن كانت له أذنان سامعتان فليسمع. روي أنه كان فيه: إن أحمد متوقع فغيروا الاسم وجعلوا إليا لقوله: (يحرفون الكلم عن مواضعه) وإليا هو علي بن ابي طالب عليه السلام، وقيل: إنما ذكر إليا لان عليا ” قدام محمد صلى الله عليه واله في كل حرب وفي كل حال حتى يوم القيامة، فإنه صاحب رايته، و كان اسم محمد بالسريانية مشفحا “، ومشفح هو محمد بالعربية، وإنهم يقولون: شفح لالاها: إذا أرادوا أن يقولوا: الحمد لله، وإذا كان الشفح الحمد فمشفح محمد. وفي كتاب شعيا في ذكر الحج: ستمتلي البادية فتصفر لهم من أقاصي الارض فإذاهم سراع يأتون، يبثون تسبيحه في البر والبحر، يأتون من المشرق كالصعيد كثرة. وقال شعيا: قال الرب: ها أناذا مؤسس بصهيون من بيت الله حجرا “، وفي رواية: مكرمة “، فمن كان مؤمنا ” فلا يستعجلنا. وقال دانيال في الرؤيا التي رآها بخت نصر ملك بابل وعبرها: أيها الملك رأيت رؤيا ” هائلة، رأيت صنما ” بارع الجمال، قائما ” بين يديك، رأسه من الذهب، وساعده من الفضة، وبطنه وفخذه نحاس، وساقاه حديد، وبعض رجليه خزف، ورأيت حجرا ” صك رجلي ذلك الصنم فدقهما دقا ” شديدا “، فتفتت ذلك الصنم كله حديده ونحاسه وفضته وذهبه، وصار رفاتا ” كدقاق البيدر، وعصفته الريح فلم يوجد له أثر، وصار ذلك الحجر الذي دق الصنم جبلا ” عاليا ” امتلات منه الارض، فهذه رؤياك، قال: نعم، ثم عبرها له فقال: إن الرأس الذي رأيت من الذهب مملكتك، فتقوم بعدك مملكة اخرى دونك، والمملكة الثالثة التى تشبه النحاس تتسلط على الارض كلها، والمملكة الرابعة قوتها قوة الحديد كما أن الحديد يدق كل شئ، وأما الرجل الذي كان بعضها من حديد، وبعضها من خزف، فإن بعض تلك المملكة يكون عزا “، وبعضها ذلا “، ويكون كلمة أهل المملكة متشتتة، ويقيم إله السماء في تلك الايام ملكا ” عظيما ” دائما ” أبديا “، لا يتغير ولا يتبدل ولا يزول، ولا يدع لغيره من الامم سلطانا “، ويقوم دهر الداهرين. فتأويل الرؤيا بعث محمد، تمزقت الجنود لنبوته، ولم ينتقض مملكة فارس لاحد قبله، وكان ملكها أعز ملوك الارض وأشدها شوكة، وكان أول ما بدا فيه انتقاص قتل شيروية بن أبرويز أباه، ثم ظهر الطاعون في مملكته وهلك فيه، ثم هلك ابنه أردشير، ثم ملك رجل ليس من أهل بيت الملك فقتلته بوران بنت كسرى، ثم ملك بعده رجل يقال له: كسرى ابن قباد ولد بأرض الترك، ثم ملكت بوران بنت كسرى، فبلغ رسول الله صلى الله عليه واله ملكها فقال: (لن يفلح قوم أسندوا أمرهم إلى امرأة)، ثم ملكت بنت اخرى لكسرى فسمت وماتت، ثم ملك رجل ثم قتل، فلما راى أهل فارس ما هم فيه من الانتشار امر  ابن لكسرى يقال له: يزدجرد فملكوه عليهم، فأقام بالمدائن على الانتشار ثماني سنين، وبعث إلى الصين بأمواله، وخلف أخا ” بالمدائن لرستم فأتى لقتال المسلمين، ونزل بالقادسية، وقتل بها، فبلغ ذلك يزدجرد فهرب إلى سجستان وقتل هناك. وقال في التوراة: أحمد عبدي المختار، لافظ ولا غليظ ولا صخاب في الاسواق، ولا يجزئ بالسيئة السيئة، ولكن يعفو ويغفر، مولده بمكة، وهجرته طيبة، وملكه بالشام، وامته الحامدون، يحمدون الله على كل نجد ، ويسبحونه في كل منزل، ويقومون على أطرافهم وهم رعاة الشمس، مودتهم في جو السماء، صفهم في الصلاة وصفهم في القتال سوآء، رهبان بالليل، اسد بالنهار، لهم دوي كدوي النحل، يصلون الصلاة حيثما أدركهم الصلاة. ومما أوحى الله إلى آدم: أنا الله ذو بكة، أهلها جيرتي، وزوارها وفدي وأضيافي، أعمره بأهل السماء وأهل الارض، يأتونه أفواجا ” شعثا ” غبرا، يعجون بالتكبير والتلبية، فمن اعتمره لا يريد غيره فقد زارني، وهو وفد لي، ونزل بي، وحق لي أن اتحفه بكرامتي، أجعل ذلك البيت ذكره وشرفه ومجده وسنائه لنبي من ولدك يقال له: إبراهيم، أبني له قواعده، وأجري على يديه عمارته، وأنبط له سقايته، واريه حله وحرمه، واعلمه مشاعره، ثم يعمره الامم والقرون حتى ينتهي إلى نبي من ولدك يقال له: محمد وهو خاتم النبيين، فأجعله من سكانه وولاته. ومن أعلامه اسمه، إن الله حفظ اسمه حتى لم يسم باسمه أحد قبله صيانة من الله لاسمه، ومنع منه كما فعل بيحي بن زكريا، (لم نجعل له من قبل سميا)، وكما فعل بإبراهيم وإسحاق ويعقوب وصالح وأنبياء كثيرة منع من مسماتهم  قبل مبعثهم ليعرفوا به إذا جاءوا، ويكون ذلك أحد أعلامهم. وعن سراقة بن جعشم  قال: خرجت رابع أربعة، فلما قدمنا الشام نزلنا على غدير فيه شجرات وقربه قائم لديراني، فأشرف علينا قال: من أنتم ؟ قلنا: قوم من مضر، قال: من أي المضرين ؟ قلنا: من خندف، قال: أما إنه سيبعث فيكم وشيكا نبي اسمه محمد، فلما صرنا إلى أهلنا ولد لكل رجل منا غلام فسماه محمدا “، وهذا ايضا ” من أعلامه.

(Judeo Christian literature)[127]

27^– يج، الخرائج و الجرائح رُوِيَ‏ أَنْ تُبَّعَ بْنَ حَسَّانَ سَارَ إِلَى يَثْرِبَ وَ قَتَلَ مِنَ الْيَهُودِ ثَلَاثَمِائَةٍ وَ خَمْسِينَ رَجُلًا صَبْراً وَ أَرَادَ خَرَابَهَا فَقَامَ إِلَيْهِ رَجُلٌ مِنَ الْيَهُودِ لَهُ مِائَتَانِ وَ خَمْسُونَ سَنَةً وَ قَالَ أَيُّهَا الْمَلِكُ مِثْلُكَ لَا يَقْبَلُ قَوْلَ الزُّورِ وَ لَا يَقْتُلُ عَلَى الْغَضَبِ وَ إِنَّكَ لَا تَسْتَطِيعُ أَنْ تُخَرِّبَ هَذِهِ الْقَرْيَةَ

‘Al-Kharaij Wa Al-Jaraih’ –

It is reported that Tubba Bin Hasaan travelled to Yasrib and kill three hundred and fifty men from the Jews in combat and wanted to ruin it. A two hundred and fifty year old man from the Jews stood up to him and said, ‘O king! The likes of you does not accept the false word nor does he kill in anger, and you will not be capable of ruining this town!’

قَالَ وَ لِمَ قَالَ لِأَنَّهُ يَخْرُجُ مِنْهَا مِنْ وُلْدِ إِسْمَاعِيلَ نَبِيٌّ يَظْهَرُ مِنْ هَذِهِ الْبَنِيَّةِ يَعْنِي الْبَيْتَ الْحَرَامَ

He said, ‘And why?’ He said, ‘Because a Prophet^-saww from the children of Israel is to emerge from it. He^-saww will appear from this building (meaning the Sacred House)!’

فَكَفَّ تُبَّعٌ وَ مَضَى يُرِيدُ مَكَّةَ وَ مَعَهُ الْيَهُودُ وَ كَسَا الْبَيْتَ وَ أَطْعَمَ النَّاسَ وَ هُوَ الْقَائِلُ‏

شَهِدْتُ عَلَى أَحْمَدَ أَنَّهُ‏		رَسُولٌ مِنَ اللَّهِ بَارِئِ النَّسَمِ‏
فَلَوْ مُدَّ عُمُرِي إِلَى عُمُرِهِ‏		لَكُنْتُ وَزِيراً لَهُ وَ ابْنَ عَمٍ‏

Tubba stopped and went away intending Makkah and the Jews were with him, and he clothed the House (Kabah) and fed the people, and he is the speaker of (the quartrain), ‘I testify upon Ahmad^-saww that he^-saww is a Messenger from Allah^-azwj, Maker of the people. If my life were to be extended up to his^-saww life, I would be a minister for him^-saww and a cousin’.

وَ يُقَالُ هُوَ تُبَّعٌ الْأَصْغَرُ وَ قِيلَ هُوَ الْأَوْسَطُ

And it is said he is Tubba the younger, and it is said he is the middle one (not the elder).[128]

28^– يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَنَشَأَ رَسُولُ اللَّهِ ص فِي حَجْرِ أَبِي طَالِبٍ‏ فَبَيْنَمَا هُوَ غُلَامٌ يَجِي‏ءُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ إِذْ نَظَرَ إِلَيْهِ رَجُلٌ مِنْ أَهْلِ الْكِتَابِ فَقَالَ مَا اسْمُكَ قَالَ اسْمِي مُحَمَّدٌ قَالَ ابْنُ مَنْ قَالَ ابْنُ عَبْدِ اللَّهِ قَالَ ابْنُ مَنْ قَالَ ابْنُ عَبْدِ الْمُطَّلِبِ

‘Al-Kharaij Wa Al-Jaraih’^– It is reported from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww grew up in the lap of Abu Talib^-asws. While he^-saww was a boy, he^-saww came to between Al-Safa and Al-Marwa when a man from the People of the Book looked at him^-saww, and he said, ‘What is your^-saww name?’ He^-saww said: ‘My^-saww name is Muhammad^-saww’. He said, ‘Son of who?’ He^-saww said: ‘Son^-saww of Abdullah^-asws’. He said, ‘Son of who?’ He^-saww said: ‘Son of Bin Al-Muttalib^-asws’.

قَالَ فَمَا اسْمُ هَذِهِ وَ أَشَارَ إِلَى السَّمَاءِ قَالَ السَّمَاءُ قَالَ فَمَا اسْمُ هَذِهِ وَ أَشَارَ إِلَى الْأَرْضِ قَالَ الْأَرْضُ قَالَ فَمَنْ رَبُّهُمَا قَالَ اللَّهُ قَالَ فَهَلْ لَهُمَا رَبٌّ غَيْرُهُ قَالَ لَا

He said, ‘What is the name of this?’ And he gestured towards the sky. He^-saww said: ‘The sky’. He said, ‘What is the name of this?’ And he gestured towards the ground’. He^-saww said: ‘The earth’. He said, ‘Who is their Lord^-azwj?’ He^-saww said: ‘Allah^-azwj’. He said, ‘Is there any lord for these two apart from Him^-azwj?’ He^-saww said: ‘No’.

ثُمَّ إِنَّ أَبَا طَالِبٍ خَرَجَ بِهِ مَعَهُ إِلَى الشَّامِ فِي تِجَارَةِ قُرَيْشٍ فَلَمَّا انْتَهَى بِهِ إِلَى بُصْرَى وَ فِيهَا رَاهِبٌ لَمْ يُكَلِّمْ أَهْلَ مَكَّةَ إِذَا مَرَّوا بِهِ وَ رَأَى عَلَامَةَ رَسُولِ اللَّهِ ص فِي الرَّكْبِ فَإِنَّهُ رَأَى غَمَامَةً تُظِلُّهُ فِي مَسِيرِهِ وَ نَزَلَ تَحْتَ شَجَرَةٍ قَرِيبَةٍ مِنْ صَوْمَعَتِهِ فَثُنِيَتْ‏ أَغْصَانُ الشَّجَرَةِ عَلَيْهِ وَ الْغَمَامَةُ عَلَى رَأْسِهِ بِحَالِهَا فَصَنَعَ لَهُمْ طَعَاماً وَ اجْتَمَعُوا إِلَيْهِ وَ تَخَلَّفَ النَّبِيُّ مُحَمَّدٌ

Then Abu Talib^-asws went out with him^-saww to Syria among traders of Quraysh. When he^-as ended up with him^-saww to Basra, and therein was a monk who did not speak to the people of Makkah. When they^-as passed by him. He saw the boy Rasool-Allah^-saww among the riders, and he saw a cloud to have shaded him^-saww during his^-saww travel, and he^-saww descended beneath a tree nearby his monastery, and the branches of the tree grew over him^-as, and the cloud was over him^-saww in its state. He made some food for them and gathered them to him, but the Prophet^-saww Muhammad^-saww stayed behind.

فَلَمَّا نَظَرَ بَحِيرَاءُ الرَّاهِبُ إِلَيْهِمْ وَ لَمْ يَرَ الصِّفَةَ الَّتِي يَعْرِفُ قَالَ فَهَلْ تَخَلَّفَ مِنْكُمْ أَحَدٌ قَالُوا لَا وَ اللَّاتِ وَ الْعُزَّى إِلَّا صَبِيٌّ فَاسْتَحْضَرَهُ فَلَمَّا لَحَظَ إِلَيْهِ نَظَرَ إِلَى أَشْيَاءَ مِنْ جَسَدِهِ قَدْ كَانَ يَعْرِفُهَا مِنْ صِفَتِهِ فَلَمَّا تَفَرَّقُوا قَالَ يَا غُلَامُ أَ تُخْبِرُنِي عَنْ أَشْيَاءَ أَسْأَلُكَ عَنْهَا قَالَ سَلْ

When Baheera the monk looked at them and did not see the elite whom he had recognised, said, ‘Is there anyone from you left behind?’ They said, ‘No, by Al-Laat and Al-Uzza (two idols), except for a child’. They presented him^-saww. When he glanced a look at him^-as, to the things from his^-saww body he recognised these from his^-saww description. When they separated, he said, ‘O boy! Will you^-saww inform me about things if I were to ask you^-saww about these?’ He^-saww said: ‘Ask’.

قَالَ أَنْشُدُكَ بِاللَّاتِ وَ الْعُزَّى إِلَّا أَخْبَرْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ وَ إِنَّمَا أَرَادَ أَنْ يَعْرِفَ لِأَنَّهُ سَمِعَهُمْ يَحْلِفُونَ بِهِمَا فَذَكَرُوا أَنَّ النَّبِيَّ قَالَ لَهُ لَا تَسْأَلْنِي بِاللَّاتِ وَ الْعُزَّى فَإِنِّي وَ اللَّهِ لَمْ أُبْغِضْ بُغْضَهُمَا شَيْئاً قَطُّ قَالَ فَوَ اللَّهِ لَأَخْبَرْتَنِي‏ عَمَّا أَسْأَلُكَ عَنْهُ

He said, ‘I adjure you^-saww by Al-Laat and Al-Uzza, will you^-saww inform me about what I ask you^-saww of’, and rather he intended to recognise, because he had named them swearing by the two (idols). The Prophet^-saww said to him: ‘Do not ask me^-saww by Al-Laat and Al-Uzza, for by Allah^-azwj, I^-saww do not get angered to anything as I^-saww am to these two, at all’. He said, ‘Then, by Allah^-azwj, will you^-saww inform me about what I ask you^-saww of?’

قَالَ فَجَعَلَ يَسْأَلُهُ عَنْ حَالِهِ فِي نَوْمِهِ وَ هَيْئَتِهِ فِي أُمُورِهِ‏ فَجَعَلَ رَسُولُ اللَّهِ ص يُخْبِرُهُ فَكَانَ يَجِدُهَا مُوَافِقَةً لِمَا عِنْدَهُ فَقَالَ لَهُ اكْشِفْ عَنْ ظَهْرِكَ فَكَشَفَ عَنْ ظَهْرِهِ فَرَأَى خَاتَمَ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ عَلَى الْمَوْضِعِ الَّذِي يَجِدُهُ عِنْدَهُ

He^-asws said: ‘He went on to ask him^-saww about his^-saww state during his^-saww sleep and his^-saww wakefulness during his^-saww affairs, and Rasool-Allah^-saww went on to inform him. He found it in accordance to what was with him, so he said to him^-saww, ‘Uncover from your^-saww back’. He^-saww uncovered from his^-saww back, and he saw the seal of the Prophet-hood between his^-saww shoulders upon the place in which he found to be with him.

فَأَخَذَهُ الْأَفْكَلُ وَ هُوَ الرِّعْدَةُ وَ اهْتَزَّ الدَّيْرَانِيُّ فَقَالَ مَنْ أَبُو هَذَا الْغُلَامِ قَالَ أَبُو طَالِبٍ هُوَ ابْنِي قَالَ لَا وَ اللَّهِ لَا يَكُونُ أَبُوهُ حَيّاً قَالَ أَبُو طَالِبٍ إِنَّهُ هُوَ ابْنُ أَخِي قَالَ فَمَا فَعَلَ أَبُوهُ قَالَ مَاتَ وَ هُوَ ابْنُ شَهْرَيْنِ

And the trembling seized him, and it is the thunder, and the monastery shook. He said, ‘Who is the father^-as of this boy^-saww?’ Abu Talib^-asws said: ‘He^-saww is my^-as son^-saww’. He said, ‘No, by Allah^-azwj! His^-saww father^-as cannot happen to be alive’. Abu Talib^-asws said: ‘He^-saww is a son^-saww of my^-as brother^-as’. He said, ‘What happened to his^-saww father^-as?’ He^-as said: ‘He^-as passed away while he^-saww was two months old’.

قَالَ صَدَقْتَ فَارْجِعْ بِابْنِ أَخِيكَ إِلَى بِلَادِكَ وَ احْذَرْ عَلَيْهِ الْيَهُودَ فَوَ اللَّهِ لَئِنْ رَأَتْهُ وَ عَرَفُوا مِنْهُ الَّذِي عَرَفْتُهُ لَيَبْغُنَّهُ شَرّاً فَخَرَجَ أَبُو طَالِبٍ فَرَدَّهُ إِلَى مَكَّةَ

He^-as said: ‘You^-as speak the truth. Return with the son^-saww of your^-as brother^-as to your^-as city, and be cautious of the Jews, for by Allah^-azwj, if they see him^-saww and recognise from him^-saww that which I have recognised, they will seek evil with him^-saww’. Abu Talib^-asws went out and returned him^-saww to Makkah’’.[129]

29^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ قُرَيْشاً أَرْسَلَتِ النَّضْرَ بْنَ الْحَارِثِ وَ عَلْقَمَةَ بْنَ أَبِي مُعَيْطٍ بِيَثْرِبَ إِلَى الْيَهُودِ فَقَالُوا لَهُمَا إِذَا قَدِمْتُمَا عَلَيْهِمْ فَاسْأَلُوهُمْ عَنْهُ

‘Al-Kharaij Wa Al-Jaraih’ – It is reporte that Qureysh sent Al-Nazar Bin Al-Haris and Alqamah Bin Abu Mueet at Yasrib to the Jews. They said to them both, ‘When you arrive to them, ask them about him^-saww’.

فَلَمَّا قَدِمَا سَأَلُوهُمْ فَقَالُوا صِفُوا لَنَا صِفَتَهُ فَوَصَفُوهُ قَالُوا وَ مَنْ تَبِعَهُ قَالُوا سَفِلَتُنَا

When they arrived, they asked them. They said, ‘Describe to us his^-saww description’. They described him^-saww. They said, ‘And who follows him^-saww?’ They said, ‘Our lowly ones’.

فَصَاحَ حِبْرٌ مِنْهُمْ ثُمَّ قَالَ هَذَا النَّبِيُّ الَّذِي نَجِدُ نَعْتَهُ فِي التَّوْرَاةِ وَ نَجِدُ قَوْمَهُ أَشَدَّ النَّاسِ عَدَاوَةً لَهُ

A Rabbi from them shrieked, then said: ‘This is the Prophet^-saww who we find his^-saww description in the Torah and we find this^-saww people as being severest of the people in enmity to him^-saww’’.[130]

30^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ سَيْفَ بْنَ ذِي يَزَنَ حِينَ ظَهَرَ بِالْحَبَشَةِ وَفَدَ عَلَيْهِمْ قُرَيْشٌ وَ فِيهِمْ عَبْدُ الْمُطَّلِبِ فَسَأَلَهُ عَنْ مُحَمَّدٍ سِرّاً فَأَخْبَرَهُ بِهِ

‘Al-Kharaij Wa Al-Jaraih’ – It is reported that Sayf Bin Zi Yazan appeared in Ethiopia. Qureysh sent a delegation to them and among them was Abdul Muttalib^-as. He asked him^-as about Muhammad^-saww secretly. He^-as informed him with it.

ثُمَّ بَعْدَ مُدَّةٍ طَوِيلَةٍ دَخَلُوا عَلَيْهِ فَسَأَلَهُمْ عَنْهُ وَ وَصَفَ لَهُمْ صِفَتَهُ فَأَقَرُّوا جَمِيعاً أَنَّ هَذِهِ الصِّفَةَ فِي مُحَمَّدٍ فَقَالَ هَذَا أَوَانُ مَبْعَثِهِ وَ مُسْتَقَرُّهُ يَثْرِبَ وَ مَوْتُهُ بِهَا

Then, after a lengthy period, they entered to see him. He asked them about him^-saww and described his^-saww description to them. They all acknowledged that this was the description of Muhammad^-saww. He said, ‘This is the time of his^-saww Prophet-hood, and his^-saww dwelling would be at Yasrib and his^-saww death would be at it’’.[131]

31^– يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي عُبَيْدَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنْ أَبِيهِ قَالَ: إِنَّ اللَّهَ أَمَرَ نَبِيَّهُ أَنْ يَدْخُلَ الْكَنِيسَةَ لِيَدْخُلَ رَجُلٌ الْجَنَّةَ فَلَمَّا دَخَلَهَا وَ مَعَهُ جَمَاعَةٌ فَإِذَا هُوَ بِيَهُودَ يَقْرَءُونَ التَّوْرَاةَ وَ قَدْ وَصَلُوا إِلَى صِفَةِ النَّبِيِّ ص

‘Al-Kharaij Wa Al-Jaraih’^– It is reported from Abu Ubeyda Bin Abdullah Bin Masoud, from his father who said,

‘Allah^-azwj Commanded His^-azwj Prophet^-saww to enter a synagogue in order to enter a man into the Paradise. When he^-saww entered it and with him^-saww was a group, there he^-saww was with Jews reciting the Torah and they had arrived at the description of the Prophet^-saww.

فَلَمَّا رَأَوْهُ أَمْسَكُوا وَ فِي نَاحِيَةِ الْكَنِيسَةِ رَجُلٌ مَرِيضٌ فَقَالَ النَّبِيُّ ص مَا لَكُمْ أَمْسَكْتُمْ فَقَالَ الْمَرِيضُ إِنَّهُمْ أَتَوْا عَلَى صِفَةِ النَّبِيِّ ص فَأَمْسَكُوا

When they saw him^-saww, they withheld, and in a corner of the synagogue was a sick man. The Prophet^-saww said: ‘What is the matter with you all withholding (recitation)?’ The sick one said, ‘They have come to the description of the Prophet^-saww, so they withheld’.

ثُمَّ جَاءَ الْمَرِيضُ يَجْثُو حَتَّى أَخَذَ التَّوْرَاةَ فَقَرَأَهَا حَتَّى أَتَى عَلَى آخِرِ صِفَةِ النَّبِيِّ وَ أُمَّتِهِ فَقَالَ هَذِهِ صِفَتُكَ وَ صِفَةُ أُمَّتِكَ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ ‏

Then the sick one came sitting upon his knees until he grabbed the Torah and read it out, until he came to the end of the description of the Prophet^-saww and his^-saww community. He said, ‘This is your^-saww description and description of your^-saww community, and I hereby testify that there is no god except Allah^-azwj and you^-saww are a Rasool^-saww of Allah^-azwj’.

ثُمَّ مَاتَ فَقَالَ النَّبِيُّ ص وَلُّوا أَخَاكُمْ

Then he died, so the Prophet^-saww said: ‘Take charge (of the funeral of) your brother’’.[132]

32^– يج، الخرائج و الجرائح رُوِيَ عَنْ بَعْضِهِمْ قَالَ: حَضَرْتُ سُوقَ بُصْرَى فَإِذَا رَاهِبٌ فِي صَوْمَعَةٍ يَقُولُ سَلُوا أَهْلَ هَذَا الْمَوْسِمِ هَلْ فِيكُمْ أَحَدٌ مِنْ أَهْلِ الْحَرَمِ قَالُوا نَعَمْ ‏

‘Al-Kharaij Wa Al-Jaraih’ – It is reported from one of them who said,

‘I was presented at the market of Busra and there was a Monk in a silo saying, ‘Ask the people of this season! Is there anyone among you from the people of the Sanctuary?’ They said, ‘Yes’.

فَقَالُوا سَلُوهُ هَلْ ظَهَرَ أَحْمَدُ بْنُ عَبْدِ الْمُطَّلِبِ فَهَذَا هُوَ الشَّهْرُ الَّذِي يَخْرُجُ فِيهِ وَ هُوَ آخِرُ الْأَنْبِيَاءِ وَ مَخْرَجُهُ مِنَ الْحَرَمِ وَ مُهَاجَرَتُهُ إِلَى نَخْلٍ وَ حَرَّةٍ وَ سِبَاخٍ‏

He said, ‘Ask him, has Ahmad^-as Bin Abdul Muttalib^-as appeared? This, is the month in which he^-saww will be emerging, and he^-saww is last of the Prophets^-as, and his^-saww emergence would be from the Sanctuary and his^-saww emigration would be to a land of date palms, volcanic lava fields, and salt flats!’’

قَالَ الرَّاوِي فَلَمَّا رَجَعْتُ إِلَى مَكَّةَ قُلْتُ هَلْ هَاهُنَا مِنْ حَدَثٍ قَالُوا أَتَانَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَمِينُ

The reporter said, ‘When I returned to Makkah, I said, ‘Has there been any new event over here?’ They said, ‘The trustworthy Muhammad^-as Bin Abdullah^-as came to us’’.[133]

33^– يج، الخرائج و الجرائح رُوِيَ عَنْ زَيْدِ بْنِ سَلَّامٍ أَنَّ جَدَّهُ أَبَا سَلَّامٍ حَدَّثَهُ‏ أَنَّ رَسُولَ اللَّهِ ص بَيْنَمَا هُوَ فِي الْبَطْحَاءِ قَبْلَ النُّبُوَّةِ فَإِذَا هُوَ بِرَجُلَيْنِ عَلَيْهِمَا ثِيَابُ سَفَرٍ فَقَالا السَّلَامُ عَلَيْكَ فَقَالَ لَهُمَا النَّبِيُّ ص وَ عَلَيْكُمَا السَّلَامُ

It is reported from Zayd Bin Salam that his grandfather narrated to him that,

‘While Rasool-Allah^-saww was in Al-Bat’ha before the Prophet-hood (declaration), there he^-saww was with two men upon whom were travelling clothes. They said, ‘The greetings be upon you^-saww’. The Prophet^-saww said to them: ‘And the greetings be upon you both’.

فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ لَا إِلَهَ إِلَّا اللَّهُ مَا لَقِيتُ أَحَداً مُنْذُ وَلَدَتْنِي أُمِّي يَرُدُّ السَّلَامَ قَبْلَكَ وَ قَالَ الْآخَرُ سُبْحَانَ اللَّهِ مَا لَقِيتُ رَجُلًا يُسَلِّمُ مُنْذُ وَلَدَتْنِي أُمِّي

One of them said to his companion, ‘There is no god except Allah^-azwj! I have not met anyone since my mother gave birth to me who returns the greeting before you^-saww’. And the other one said, ‘Glory be to Allah^-azwj! I have not met any man who greets since my mother gave birth to me’.

فَقَالَ لَهُ الرَّاكِبُ هَلْ فِي الْقَرْيَةِ رَجُلٌ‏ يُدْعَى أَحْمَدَ فَقَالَ مَا فِيهَا أَحْمَدُ وَ لَا مُحَمَّدٌ غَيْرِي قَالَ مِنْ أَهْلِهَا أَنْتَ قَالَ نَعَمْ مِنْ أَهْلِهَا وَ وُلِدْتُ فِيهَا

The rider said to him^-saww, ‘Is there any man in the town called ‘Ahmad’?’ He^-saww said: ‘There is no ‘Ahmad’ nor ‘Muhammad’ apart from me^-saww’. He said, ‘Are you^-saww from its inhabitants?’ He^-saww said: ‘Yes, I^-saww am from its inhabitants, and was born in it’.

فَضَرَبَ ذِرَاعَ رَاحِلَتِهِ وَ أَنَاخَهَا ثُمَّ كَشَفَ عَنْ كَتِفِ رَسُولِ اللَّهِ ص حَتَّى نَظَرَ إِلَى الْخَاتَمِ الَّذِي بَيْنَ كَتِفَيْهِ فَقَالَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ تُبْعَثُ بِضَرْبِ رِقَابِ قَوْمِكَ فَهَلْ مِنْ زَادٍ تُزَوِّدُنِي

He struck a forearm of his riding camel and knelt it. Then he uncovered from the shoulder of Rasool-Allah^-saww until he looked at the (Divine) seal, which was between his^-saww shoulders. He said, ‘I testify that you^-saww are a Rasool-Allah^-saww, and you^-saww have been Sent with striking the necks of your^-saww people. Is there any provision you^-saww can provide me with?

فَأَتَاهُ بِخُبْزٍ وَ تُمَيْرَاتٍ فَجَعَلَهُنَّ فِي ثَوْبِهِ حَتَّى أَتَى صَاحِبَهُ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُمِتْنِي حَتَّى حَمَلَ لِي نَبِيُّ اللَّهِ الزَّادَ فِي ثَوْبِهِ

He^-saww gave him bread and dates, and made these to be in his cloth until his companion came and said, ‘The Praise is for Allah^-azwj Who did not Cause me to die until a Prophet^-saww of Allah^-azwj loaded me with the provision in his clothes’.

ثُمَّ قَالَ النَّبِيُّ ص هَلْ مِنْ حَاجَةٍ سِوَى هَذَا قَالَ تَدْعُو اللَّهَ أَنْ يُعَرِّفَ بَيْنِي وَ بَيْنَكَ يَوْمَ الْقِيَامَةِ فَدَعَا لَهُ ثُمَّ انْطَلَقَ

Then the Prophet^-saww said: ‘Is there any need besides this?’ He said, ‘Supplicate to Allah^-azwj for the recognition between me and you^-saww on the Day of Qiyamah’. He^-saww supplicated for him, then he went’.

وَ فِي كُتُبِ اللَّهِ الْمُتَقَدِّمَةِ لَمَّا خَلَقَ اللَّهُ آدَمَ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ عَطَسَ فَقَالَ لَهُ رَبُّهُ قُلِ الْحَمْدُ لِلَّهِ

And in the preceding Books of Allah^-azwj: ‘When Allah^-azwj Created Adam^-as and Blew into him^-as from His^-azwj Spirit, he^-as sneezed, so his^-as Lord^-azwj Said to him^-as: “Say: ‘The Praise is for Allah^-azwj’.

ثُمَّ قَالَ لَهُ رَبُّهُ‏ يَرْحَمُكَ رَبُّكَ‏ ائْتِ أُولَئِكَ الْمَلَأَ مِنَ الْمَلَائِكَةِ وَ قُلْ لَهُمُ السَّلَامُ عَلَيْكُمْ فَقَالُوا وَ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ قَالَ لَهُ رَبُّهُ هَذِهِ تَحِيَّتُكَ وَ تَحِيَّةُ ذُرِّيَّتِكَ

Then his^-as Lord^-azwj Said to him^-as: “May your^-as Lord^-azwj have Mercy on you^-as. Go to the assembly of the Angels and say to them: ‘The greetings be upon you all’. They said, ‘And upon you^-as be the greetings, and Mercy of Allah^-azwj and His^-azwj Blessings’. Then his^-as Lord^-azwj Said to him^-as: ‘This is your^-as salutation and the salutation of your^-as offspring”’.[134]

34^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّهُ سُئِلَ ابْنُ عَبَّاسٍ بَلَغَنَا أَنَّكَ تَذْكُرُ سَطِيحاً وَ تَزْعُمُ أَنَّ اللَّهَ خَلَقَهُ وَ لَمْ يَخْلُقْ مِنْ وُلْدِ آدَمَ شَيْئاً يُشْبِهُهُ

‘Al-Kharaij Wa Al-Jaraih’ –

It is reported that Bin Abbas was asked, ‘It has reached us that you mention Sateeh and claim that Allah^-azwj Created him and did not Create anything from the children of Adam^-as anything resembling him!’

قَالَ نَعَمْ إِنَّ اللَّهَ خَلَقَ سَطِيحاً الْغَسَّانِيَّ لَحْماً عَلَى وَضَمٍ وَ الْوَضَمُ شَرَائِجُ‏ مِنْ جَرَائِدِ النَّخْلِ وَ كَانَ يُحْمَلُ عَلَى وَضَمٍ وَ يُؤْتَى بِهِ حَيْثُ يَشَاءُ وَ لَمْ يَكُنْ فِيهِ عَظْمٌ وَ لَا عَصَبٌ إِلَّا الْجُمْجُمَةُ وَ الْعُنُقُ وَ كَانَ يُطْوَى مِنْ رِجْلَيْهِ إِلَى تَرْقُوَتِهِ كَمَا يُطْوَى الثَّوْبُ وَ لَمْ يَكُنْ يَتَحَرَّكُ مِنْهُ شَيْ‏ءٌ سِوَى لِسَانِهِ

He said, ‘Yes. Allah^-azwj Created Sateeh Al Gassani as nothing but flesh upon a wooden bier (wadam). A wadam is a framework made from strips of palm branches. He was carried upon this bier and taken wherever people wished. He had neither bones nor sinews except for his skull and neck. He could be folded from his feet up to his collarbone just as a garment is folded. No part of him moved except his tongue.

فَلَمَّا أَرَادَ الْخُرُوجَ‏ إِلَى مَكَّةَ حُمِلَ عَلَى وَضَمَةٍ فَأُتِيَ بِهِ مَكَّةَ فَخَرَجَ إِلَيْهِ أَرْبَعَةٌ مِنْ قُرَيْشٍ فَقَالُوا أَتَيْنَاكَ لِنَزُورَكَ لِمَا بَلَغَنَا مِنْ عِلْمِكَ فَأَخْبِرْنَا عَمَّا يَكُونُ فِي زَمَانِنَا وَ مَا يَكُونُ مِنْ بَعْدُ

When he intended to travel to Makka, he was carried upon his bier and brought there. Four men from Quraysh came out to meet him and said, ‘We have come to visit you because we have heard of your knowledge. Tell us what will happen in our time and what will happen after us’.

قَالَ يَا مَعْشَرَ الْعَرَبِ لَا عِلْمَ عِنْدَكُمْ‏ وَ لَا فَهْمَ وَ يَنْشَأُ مِنْ عَقِبِكُمْ دَهْمٌ يَطْلُبُونَ‏ أَنْوَاعَ الْعِلْمِ يَكْسِرُونَ الصَّنَمَ وَ يَقْتُلُونَ الْعَجَمَ وَ يَطْلُبُونَ الْمَغْنَمَ

He said, ‘O community of Arabs! There is neither any knowledge with you nor understanding, and from among your descendants there will arise a great multitude who will seek every kind of knowledge. They will break the idols, kill the non-Arabs and seek the spoils of war’.

قَالُوا يَا سَطِيحُ مَنْ يَكُونُونَ أُولَئِكَ

They said, ‘O Sateeh! Who will they be?’

قَالَ وَ الْبَيْتِ ذِي الْأَرْكَانِ لَيَنْشَأَنَّ مِنْ عَقِبِكُمْ وِلْدَانٌ يُوَحِّدُونَ الرَّحْمَنَ وَ يَتْرُكُونَ عِبَادَةَ الشَّيْطَانِ

He said, ‘By the House with the corners! Children will be rising from your posterity who will be professing the Oneness of the Beneficent and will be neglecting the worship of Satan^-la’.

قَالُوا فَمِنْ نَسْلِ مَنْ يَكُونُونَ أُولَئِكَ

They said, ‘From whose lineage will they be?’

قَالَ أَشْرَفُ الْأَشْرَافِ مِنْ عَبْدِ مَنَافٍ

He said: ‘The noblest of the nobles from Abd Manaf^-as!’

قَالُوا مِنْ أَيِّ بَلْدَةٍ يَخْرُجُ

They said, ‘From which city will he^-saww emerge?’

قَالَ وَ الْبَاقِي الْأَبَدِ لَيَخْرُجَنَّ مِنْ ذَا الْبَلَدِ يَهْدِي إِلَى الرَّشَدِ يَعْبُدُ رَبّاً انْفَرَدَ

He said, ‘By the One Remaining for ever! He^-saww will be emerging from this city guiding to the rightful guidance, worshipping One Lord^-azwj!’’[135]

35^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ عَبْدَ الْمُطَّلِبِ قَدِمَ‏ الْيَمَنَ فَقَالَ لَهُ حِبْرٌ مِنْ أَهْلِ الزَّبُورِ أَ تَأْذَنُ لِي أَنْ أَنْظُرَ إِلَى بَعْضِكَ

‘Al-Kharaij Wa Al-Jaraih’ –

It is reported that Abdul Muttalib^-as arrived at Al Yemen. A Monk from the people of the Psalms said to him^-as, ‘Will you permit me to look at part of you^-as?’

قَالَ نَعَمْ إِلَّا إِلَى عَوْرَةٍ

He^-as said, ‘Yes, except at the private part’.

فَفَتَحَ إِحْدَى مَنْخِرَيْهِ فَنَظَرَ فِيهِ ثُمَّ نَظَرَ فِي الْأُخْرَى فَقَالَ أَشْهَدُ أَنَّ فِي إِحْدَى يَدَيْكَ الْمُلْكَ وَ فِي الْأُخْرَى النُّبُوَّةَ وَ إِنَّا نَجِدُ فِي بَنِي زُهْرَةَ فَكَيْفَ ذَلِكَ‏

He opened one of his^-as nostrols and looked into it, then looked into the other. He said, ‘I testify that in one of your hands is the kingdom and in the other is the Prophet-hood, and we find (connection) in the clan of Zuhra, so how is that so?’

قَالَ قُلْتُ لَا أَدْرِي

He^-as said: ‘I^-as said: ‘I^-as don’t know’.

قَالَ هَلْ مِنْ شَاعَةٍ

He said, ‘Have you^-as got a ‘Shaah’?

قُلْتُ مَا الشَّاعَةُ

I^-as said: ‘What is the ‘Shaah’?’

قَالَ الزَّوْجَةُ

He said, ‘The wife’.

قَالَ فَإِذَا رَجَعْتَ فَتَزَوَّجْ مِنْهُمْ

He said, ‘When you^-as return, marry from them’.

فَرَجَعَ إِلَى مَكَّةَ فَتَزَوَّجَ هَالَةَ بِنْتَ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ

He^-as returned to Makkah and married Haala Bint wahab Bin Abd Manaf Bin Zuhra’.[136]

36^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ بَعْدَ مَوْلِدِ النَّبِيِّ ص بِسَنَتَيْنِ أَتَتْ أَشْرَافُ الْعَرَبِ سَيْفَ بْنَ ذِي يَزَنَ الْحِمْيَرِيَّ لَمَّا ظَهَرَ عَلَى الْحَبَشَةِ وَفَدَ عَلَيْهِ قُرَيْشٌ لِلتَّهْنِئَةِ وَ فِيهِمْ عَبْدُ الْمُطَّلِبِ وَ قَالَ أَيُّهَا الْمَلِكُ سَلَفُكَ خَيْرُ سَلَفٍ وَ أَنْتَ لَنَا خَيْرُ خَلَفٍ قَالَ مَنْ أَنْتَ قَالَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ

It is reported that Prophet^-saww was two years old, the nobleman of the Arabs Sayf Bin Zi^–Yazan Al-Himeyri came. When he came to Ethiopia the Quraysh sent a delegation for the welcome, and among them was Abdul Muttalib^-asws and he^-as said: ‘O king! Your ancestors are the best of the ancestors, and you are the best of the replacements for us’. He said, Who are you?’ He^-as said Abdul Muttalib^-asws Bin Hashim^-asws’.

قَالَ ابْنُ أُخْتِنَا ثُمَّ أَدْنَاهُ وَ قَالَ إِنِّي مُفْضٍ إِلَيْكَ خَيْراً عَظِيماً يُولَدُ نَبِيٌّ أَوْ قَدْ وُلِدَ اسْمُهُ مُحَمَّدٌ اللَّهُ بَاعِثُهُ جِهَاراً وَ جَاعِلٌ لَهُ مِنَّا أَنْصَاراً

He said, ‘A son of our sister’. Then he drew him^-as closer and said, ‘I would like to transmit a great good (news) to you^-as. A Prophet^-saww is to be born, or has been born, his^-saww name is ‘Muhammad’. Allah^-azwj will Despatch him^-saww openly, and Make helpers to be for him^-saww from us’.

فَقَالَ عَبْدُ الْمُطَّلِبِ كَانَ لِيَ ابْنٌ زَوَّجْتُهُ كَرِيمَةً فَجَاءَتْ بِغُلَامٍ سَمَّيْتُهُ مُحَمَّداً

Abdul Muttalib^-asws said: ‘There was a son^-as for me^-as, his^-as honourable wife came with a boy, she^-as named him^-saww as ‘Muhammad’’.

ثُمَّ أَمَرَ لِكُلِّ قُرَشِيٍّ بِنِعْمَةٍ عَظِيمَةٍ وَ لِعَبْدِ الْمُطَّلِبِ بِأَضْعَافِهَا عَشَرَةً وَ هُمْ يَغْبِطُونَهُ بِهَا فَقَالَ لَوْ عَلِمْتُمْ بِفَخْرِي وَ ذِكْرِي لَغَبَطْتُمْ بِهِ‏

Then he ordered great gifts for every Quraysh, and for Abdul Muttalib^-asws with a multiple of ten, and they were joyful with these. He^-as said: ‘If I^-as were to let you know of my^-as pride and my^-as mention, you will be joyful with it’’.[137]

37^– يج، الخرائج و الجرائح رُوِيَ أَنَّ جُبَيْرَ بْنَ مُطْعِمٍ قَالَ: كُنْتُ آذَى‏ قُرَيْشٍ بِمُحَمَّدٍ فَلَمَّا ظَنَنْتُ أَنَّهُمْ سَيَقْتُلُونَهُ خَرَجْتُ حَتَّى لَحِقْتُ بِدَيْرٍ فَأَقَامُوا لِيَ الضِّيَافَةَ ثَلَاثاً فَلَمَّا رَأَوْنِي لَا أَخْرُجُ قَالُوا إِنَّ لَكَ لَشَأْناً

‘Al-Kharaij Wa Al-Jaraih’ – It is reported that Jubeyr Bin Mut’im said,

‘I used to hurt Muhammad^-saww with Qureysh. When I thought they were going to kill him^-saww, I went out until I got to a Monastery. They established the hospitality to me for three days. When they saw me not leaving, they said, ‘There seems to be an important matter for you!’

قُلْتُ إِنِّي مِنْ قَرْيَةِ إِبْرَاهِيمَ‏ وَ ابْنُ عَمِّي يَزْعُمُ أَنَّهُ نَبِيٌّ فَآذَاهُ قَوْمُهُ فَأَرَادُوا قَتْلَهُ فَخَرَجْتُ لِئَلَّا أَشْهَدَ ذَلِكَ

I said, ‘I am from the town of Ibrahim^-as (Makkah) and my cousin alleges that he^-saww is a Prophet^-saww, so his^-as people hurt him^-saww. They wanted to kill him^-as so I went out lest I witness that!’

فَأَخْرَجُوا إِلَيَّ صُورَةً قُلْتُ مَا رَأَيْتُ شَيْئاً أَشْبَهَ بِشَيْ‏ءٍ مِنْ هَذِهِ الصُّورَةِ بِمُحَمَّدٍ كَأَنَّهُ طُولُهُ وَ جِسْمُهُ وَ بُعْدُ مَا بَيْنَ مَنْكِبَيْهِ

They brought a portrait to me. I said, ‘I have not seen anything more resembling with Muhammad^-saww than this portrait! It is as if it is his^-saww height and his^-saww physique, and broadness of what is between his^-saww shoulders’.

فَقَالُوا لَا يَقْتُلُونَهُ وَ لَيَقْتُلَنَّ مَنْ يُرِيدُ قَتْلَهُ وَ إِنَّهُ لَنَبِيٌّ وَ لَيُظْهِرَنَّهُ اللَّهُ

They said, ‘They will not be (able to be) killing him^-saww, and (instead) he will be killed, the one who intends to kill him^-saww, and he^-saww is a Prophet^-saww, and Allah^-azwj will Cause him^-saww to prevail’.

فَلَمَّا قَدِمْتُ مَكَّةَ إِذَا هُوَ خَرَجَ إِلَى الْمَدِينَةِ وَ سُئِلُوا مِنْ أَيْنَ لَكُمْ هَذِهِ الصُّورَةُ

When I arrived at Makkah, and he^-saww had gone out to Al-Medina; and I asked them, ‘From where is this portrait for you all?’

قَالُوا إِنَّ آدَمَ ع سَأَلَ رَبَّهُ أَنْ يُرِيَهُ الْأَنْبِيَاءَ مِنْ وُلْدِهِ فَأَنْزَلَ عَلَيْهِ صُوَرَهُمْ وَ كَانَ فِي خِزَانَةِ آدَمَ عِنْدَ مَغْرِبِ الشَّمْسِ فَاسْتَخْرَجَهَا ذُو الْقَرْنَيْنِ مِنْ هُنَاكَ فَدَفَعَهَا إِلَى دَانِيَالَ

They said, ‘Adam^-as had asked his^-as Lord^-azwj to Show him^-as the Prophets^-as from his^-as children. Allah^-azwj Sent down their^-as images, and it was among the treasures of Adam^-as at the setting of the sun. Zulqarnain^-as had extracted it from over there and handed it to DaniyAl-^as’’.[138]

38^– يج، الخرائج و الجرائح‏ مِنْ مُعْجِزَاتِهِ ص حَدِيثُ كَعْبِ بْنِ مَانِعٍ‏ بَيْنَمَا هُوَ فِي مَجْلِسٍ وَ رَجُلٌ مِنَ الْقَوْمِ مَعَهُمْ يُحَدِّثُ أَصْحَابَهُ يَقُولُ رَأَيْتُ فِي النَّوْمِ أَنَّ النَّاسَ حُشِرُوا وَ أَنَّ الْأُمَمَ تَمُرُّ كُلُّ أُمَّةٍ مَعَ نَبِيِّهَا وَ مَعَ كُلِّ نَبِيٍّ نُورَانِ يَمْشِي بَيْنَهُمَا وَ مَعَ كُلِّ مَنِ اتَّبَعَهُ نُورٌ يَمْشِي بِهِ حَتَّى مَرَّ مُحَمَّدٌ ص فِي أُمَّتِهِ

‘Al-Kharaij Wa Al-Jaraih’ –

From his^-saww miracles is a Hadeeth by Ka’b Bin Manie while he was in a gathering, and a man from the people was with them narrating to his companions. He said, ‘I saw during the sleep that the people have been Resurrected and the communities passing by, and with each Prophet^-as were two lights walking in front of them^-as, and with each one following him^-as was a light walking with him until Muhammad^-saww passed by among his^-saww community.

فَإِذاً لَيْسَ مَعَهُ شَعْرَةٌ إِلَّا وَ فِيهَا نُورَانِ مِنْ رَأْسِهِ وَ جِلْدِهِ وَ لَا مَنِ اتَّبَعَهُ مِنْ أُمَّتِهِ إِلَّا وَ مَعَهُ نُورَانِ مِثْلَ الْأَنْبِيَاءِ

There wasn’t any hair with him^-saww except that there were two lights in it, from his^-saww head and his^-saww skin, and there was no one from his^-saww community, from the one who followed him^-saww, except that there were two lights with him similar to those of the Prophets^-as’.

فَقَالَ كَعْبٌ وَ الْتَفَتُّ إِلَيْهِمَا مَا هَذَا الَّذِي يُحَدِّثُ بِهِ

Ka’ab said and turned to them, ‘What is this which he is narrating with?’

فَقَالَ رُؤْيَا رَأَيْتُهَا

He said, ‘A dream he had seen’.

فَقَالَ وَ الَّذِي بَعَثَ مُحَمَّداً ص بِالْحَقِّ إِنَّهُ لَفِي كِتَابِ اللَّهِ كَمَا رَأَيْتَ.

He said, ‘By the One Who Sent Muhammad^-saww with the truth! Indeed it is in the Book of Allah^-saww just as you have seen!’’[139]

39^– يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ وَ وَرَقَةَ بْنَ نَوْفَلٍ خَرَجَا يَلْتَمِسَانِ الدِّينَ حَتَّى انْتَهَيَا إِلَى رَاهِبٍ بِالْمَوْصِلِ فَقَالَ لِزَيْدٍ مِنْ أَيْنَ أَقْبَلْتَ يَا صَاحِبَ الْبَعِيرِ

‘Al-Kharaij Wa Al-Jaraih’ –

It is reported that Zayd Bin Amro Bin Nufeyl and Warqa Bin Nowfal went out seeking the religion until they ended to a Monk at Mosul. He said to Zayd, ‘Where are you coming from, O companion of the camel?’

قَالَ مِنْ بَنِيَّةِ إِبْرَاهِيمَ

He said, ‘From the building of Ibrahim^-as’.

قَالَ وَ مَا تَلْتَمِسُ

He said, ‘And what do you seek?’

قَالَ الدِّينَ

He said, ‘The religion’.

قَالَ ارْجِعْ فَإِنَّهُ يُوشِكُ أَنْ يَظْهَرَ الَّذِي‏ تَطْلُبُ فِي أَرْضِكَ

He said, ‘Return, for that which you seek has appeared in your land!’

فَرَجَعَ يُرِيدُ مَكَّةَ حَتَّى إِذَا كَانَ بِأَرْضِ لَخْمٍ عَدَوْا عَلَيْهِ فَقَتَلُوهُ وَ كَانَ يَقُولُ أَنَا عَلَى دِينِ إِبْرَاهِيمَ ع وَ أَنَا سَاجِدٌ عَلَى نَحْوِ الْبَنِيَّةِ الَّتِي بَنَاهَا إِبْرَاهِيمُ ع وَ كَانَ يَقُولُ إِنَّا نَنْتَظِرُ نَبِيّاً مِنْ وُلْدِ إِسْمَاعِيلَ مِنْ وُلْدِ عَبْدِ الْمُطَّلِبِ

He returned intending Makkah until when he was in the land of Lakhm, they attacked him and killed him, and he was saying, ‘I am upon the religion of Ibrahim, and I prostrate towards the building which Ibrahim^-as had built’; and he was saying, ‘We are awaiting a Prophet^-saww from the sons of Ismail, from the sons of Abdul Muttalib^-as!’’[140]

40^– يج، الخرائج و الجرائح رُوِيَ عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ قَالَ: بَعَثَنِي النَّبِيُّ ص بِكِتَابِهِ إِلَى ذِي الْكَلَاعِ وَ قَوْمِهِ فَدَخَلْتُ عَلَيْهِ فَعَظَّمَ كِتَابَهُ وَ تَجَهَّزَ وَ خَرَجَ فِي جَيْشٍ عَظِيمٍ وَ خَرَجْتُ مَعَهُ

It is reported from Jareer Bin Abdullah Al Bajaly who said,

‘The prophet^-saww sent me with his^-saww letter to Zul Kala’a and his people. I went to him, and he received his^-saww letter and equipped and went out among a great army, and I went out with him.

فَبَيْنَمَا نَسِيرُ إِذْ رُفِعَ إِلَيْنَا دَيْرُ رَاهِبٍ فَقَالَ أُرِيدُ هَذَا الرَّاهِبَ فَلَمَّا دَخَلْنَا عَلَيْهِ سَأَلَهُ أَيْنَ تُرِيدُ قَالَ هَذَا النَّبِيَّ الَّذِي خَرَجَ فِي قُرَيْشٍ وَ هَذَا رَسُولُهُ قَالَ الرَّاهِبُ لَقَدْ مَاتَ هَذَا الرَّسُولُ فَقُلْتُ مِنْ أَيْنَ عَلِمْتَ بِوَفَاتِهِ ‏

While we were travelling, we saw a monastery monk. He said, ‘I want (to talk to) this monk’. When we entered (the monastery) to see him, he asked him, ‘Where are you intending (to go to)?’ He said, ‘This Prophet who has come out among Quraysh, and this one is his^-saww messenger. The monk said, ‘This Rasool^-saww has died’. I said, ‘From where do you know of his^-saww expiry?’

قَالَ إِنَّكُمْ قَبْلَ أَنْ تَصِلُوا إِلَيَّ كُنْتُ أَنْظُرُ فِي كِتَابِ دَانِيَالَ مَرَرْتُ بِصِفَةِ مُحَمَّدٍ وَ نَعْتِهِ وَ أَيَّامِهِ وَ أَجَلِهِ فَوَجَدْتُ أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّاعَةِ فَقَالَ ذُو الْكَلَاعِ أَنَا أَنْصَرِفُ قَالَ جَرِيرٌ فَرَجَعْتُ فَإِذَا رَسُولُ اللَّهِ تُوُفِّيَ ذَلِكَ الْيَوْمَ

He said, ‘Before you arrive to me, I was looking into the Book of DanyAl-^as. I passed by the description of Muhammad^-saww and his^-saww attributes, and his^-saww days, and his^-saww term, and I found that he^-saww would be expiring during this time’. Zul Kala’a said, ‘I shall leave’. Jareer said, ‘I returned, and there Rasool-Allah^-saww had passed away during that day’’.[141]

41^– قب، المناقب لابن شهرآشوب قَالَ دَاوُدُ فِي زَبُورِهِ‏ اللَّهُمَّ ابْعَثْ مُقِيمَ السُّنَّةِ بَعْدَ الْفَتْرَةِ

Dawood^-as said in his^-as Psalms: ‘O Allah^-azwj! Send the establisher of the Sunnah after the gap period’.

وَ قَالَ عِيسَى فِي الْإِنْجِيلِ‏ إِنَّ الْبِرَّ ذَاهِبٌ وَ الْبَارِقْلِيطَا جائى‏ [جَاءٍ] مِنْ بَعْدِهِ وَ هُوَ يُخَفِّفُ الْآصَارَ وَ يُفَسِّرُ لَكُمْ كُلَّ شَيْ‏ءٍ وَ يَشْهَدُ لِي كَمَا شَهِدْتُ لَهُ أَنَا جِئْتُكُمْ بِالْأَمْثَالِ وَ هُوَ يَأْتِيكُمْ بِالتَّأْوِيلِ‏

And Isa^-as said in the Evangel: ‘The righteous one will go and Qaleyta (Paracletes) will come after him, and he will lighten the burdens and interpret all things for you, and he^-saww will testify for me^-as just as I^-as have testified for him^-saww. I^-as came to you with the examples and he^-saww will come to you with the explanation.[142]

42^– د، العدد القوية قب، المناقب لابن شهرآشوب‏ كَانَ كَعْبُ بْنُ لُوَيِّ بْنِ غَالِبٍ يَجْتَمِعُ إِلَيْهِ النَّاسُ فِي كُلِّ جُمُعَةٍ وَ كَانُوا يُسَمُّونَهَا عَرُوبَةَ فَسَمَّاهُ كَعْبٌ يَوْمَ الْجُمُعَةِ وَ كَانَ يَخْطُبُ فِيهِ النَّاسَ وَ يَذْكُرُ فِيهِ خَبَرَ النَّبِيِّ آخِرَ خُطْبَتِهِ كُلَّمَا خَطَبَ وَ بَيْنَ مَوْتِهِ وَ الْفِيلِ خَمْسُمِائَةٍ وَ عِشْرُونَ سَنَةً

‘Al Adad Al-Qawiyah’, ‘Al-Manaqib’ of Bin shehr Ashoub –

‘Ka’ab Bin Luway Bin Ghalib used to gather the people to him every Friday, and they had named it as (the day of) ‘Arouba’. Ka’ab named it as ‘the day of Friday’, and during it he used to address the people and mention the news of the Prophet^-saww in it every time he addressed, and between his death and the (year of the) elephant there were five hundred and twenty years.

فَقَالَ أَمَ وَ اللَّهِ لَوْ كُنْتُ فِيهَا ذَا سَمْعٍ وَ بَصَرٍ وَ يَدٍ وَ رِجْلٍ لَتَنَصَّبْتُ فِيهَا تَنَصُّبَ الْجَمَلِ وَ لَأَرْقَلْتُ فِيهَا إِرْقَالَ الْفَحْلِ

He said, ‘But, by Allah^-azwj! If I were to be in it with hearing, sight, hands, and feet, I would have stood firmly in support of him as a camel braces itself, and I would have hastened to him with the speed of a powerful stallion’.

ثُمَّ قَالَ‏

يَا لَيْتَنِي شَاهِد فَحْوَى دَعْوَتِهِ‏

حِينَ الْعَشِيرَةُ تَبْغِي الْحَقَّ خِذْلَانَا

Then he said (a couplet), ‘Would that I were there to witness the substance of his call,
When the clans sought to abandon the truth and leave it without support’’.[143]

43^– وَ رَوَى مُحَمَّدُ بْنُ مَسْعُودٍ الْكَازِرُونِيُّ فِي كِتَابِ الْمُنْتَقَى بِإِسْنَادِهِ‏ عَنْ أَبِي سَلَمَةَ قَالَ: كَانَ كَعْبُ بْنُ لُوَيِّ بْنِ غَالِبٍ يَجْمَعُ قَوْمَهُ يَوْمَ الْجُمُعَةِ وَ كَانَتْ قُرَيْشٌ تُسَمِّي الْجُمُعَةَ عَرُوبَةَ فَيَخْطُبُهُمْ فَيَقُولُ أَمَّا بَعْدُ فَاسْمَعُوا وَ تَعَلَّمُوا وَ افْهَمُوا وَ اعْلَمُوا لَيْلٌ سَاجٍ وَ نَهَارٌ ضَاحٍ‏ وَ الْأَرْضُ مِهَادٌ وَ السَّمَاءُ بِنَاءٌ وَ الْجِبَالُ أَوْتَادٌ وَ النُّجُومُ أَعْلَامٌ وَ الْأَوَّلُونَ كَالْآخِرِينَ‏ وَ الْأُنْثَى وَ الذَّكَرُ زَوْجٌ‏

And it is reported by Muhammad Bin Masoud Al Kazrouny in ‘Kitab Al Muntaqa’, by his chain, from Abu Salama who said,

‘Ka’ab Bin Luway Bin Ghalib used to gather his people on the day of Friday, and Qureysh had named the Friday as ‘Arouba’. He addressed them. He said, ‘As for after, so lifet and learn and understand and know! There is a night that is still and a day that shines; the earth is a resting place and the sky is a structure; the mountains are pegs and the stars are signs; the earlier generations are like the later generations; and the female and the male are a pair.

فَصِلُوا أَرْحَامَكُمْ وَ احْفَظُوا أَصْهَارَكُمْ وَ ثَمِّرُوا أَوْلَادَكُمْ‏ فَهَلْ رَأَيْتُمْ مِنْ هَالِكٍ رَجَعَ أَوْ مَيِّتٍ نَشَرَ الدَّارُ أَمَامَكُمْ وَ أَظُنُ‏ غَيْرَ مَا تَقُولُونَ عَلَيْكُمْ بِحَرَمِكُمْ زَيِّنُوهُ وَ عَظِّمُوهُ وَ تَمَسَّكُوا بِهِ فَسَيَأْتِي لَهُ نَبَأٌ عَظِيمٌ وَ سَيَخْرُجُ مِنْهُ نَبِيٌّ كَرِيمٌ

Maintain your ties of kinship, preserve your relationships through marriage, and cultivate your children. Have you ever seen one who perished return, or a dead person brought back to life? The dwelling (of the Hereafter) is before you, and I think it is other than what you claim. Hold firmly to your sanctuary; adorn it, honor it, and remain attached to it. For a great announcement shall come concerning it, and from it a noble Prophet^-saww shall emerge.

ثُمَّ يَقُولُ‏

نَهَارٌ وَ لَيْلٌ كُلُّ أَوْبٍ بِحَادِثٍ‏		سَوَاءٌ عَلَيْنَا لَيْلُهَا وَ نَهَارُهَا
يَؤُبَّانِ بِالْأَحْدَاثِ حِينَ تَأَوَّبَا		وَ مَا لِلْفَمِ الضَّافِي عَلَيْهَا سُتُورُهَا
عَلَى غَفْلَةٍ يَأْتِي النَّبِيُّ مُحَمَّدٌ		فَيُخْبِرُ أَخْبَاراً صَدُوقاً خَبِيرُهَا

Then he said, ‘Day and night each return bearing a new event; to us, their night and their day are alike. They come back laden with happenings whenever they return, and no covering can conceal the mouth that speaks of them. While people remain heedless, the Prophet Muhammad^-saww will come, bringing truthful tidings, whose bearer is perfectly informed’.

ثُمَّ يَقُولُ وَ اللَّهِ لَوْ كُنْتُ فِيهَا لَتَنَصَّبْتُ فِيهَا تَنَصُّبَ الْجَمَلِ وَ أَرْقَلْتُ فِيهَا إِرْقَالَ الْفَحْلِ

Then he said, ‘By Allah^-azwj! If I were to be in it, I would have stood firmly in his^-saww support as a camel braces itself, and I would have hastened to him^-saww with the swift stride of a powerful stallion!’

قَالَ أَهْلُ الْعِلْمِ إِنَّمَا ذَكَرَ كَعْبٌ صِفَةَ النَّبِيِّ ص وَ نُبُوَّتَهُ مِنْ صُحُفِ إِبْرَاهِيمَ ع‏

He said, ‘The knowledgeable people said, ‘But rather Ka’ab mentioned the description of the Prophet^-as and his^-saww Prophet-hood from the Parchments of Ibrahim^-as’’.[144]

44^– د، العدد القوية قب، المناقب لابن شهرآشوب‏ كَانَ تُبَّعٌ الْأَوَّلُ‏ مِنْ الْخَمْسَةِ الَّتِي كَانَتْ لَهُمُ الدُّنْيَا بِأَسْرِهَا فَسَارَ فِي الْآفَاقِ وَ كَانَ يَخْتَارُ مِنْ كُلِّ بَلْدَةٍ عَشَرَةَ أَنْفُسٍ مِنْ حُكَمَائِهِمْ فَلَمَّا وَصَلَ إِلَى مَكَّةَ كَانَ مَعَهُ أَرْبَعَةُ آلَافِ رَجُلٍ مِنَ الْعُلَمَاءِ فَلَمْ يُعَظِّمْهُ أَهْلُ مَكَّةَ فَغَضِبَ عَلَيْهِمْ وَ قَالَ لِوَزِيرِهِ عمياريسا فِي ذَلِكَ

‘Al Adad Al-Qawiya’, ‘Al-Manaqib’ of Bin Shehr Ashoub –

‘Tubba the 1^st was from the five who had the world (rule) for them. He traveled throughout the lands and, from every city, selected ten of its wisest men. When he reached Makka, four thousand scholars accompanied him. The people of Makka did not show him any special honour, so he became angry with them and spoke to his minister, Amyarisa about it.

The minister said, ‘They are ignorant people and they are fascinated with this House (Kabah)!’

فَقَالَ الْوَزِيرُ إِنَّهُمْ جَاهِلُونَ وَ يُعْجَبُونَ بِهَذَا الْبَيْتِ فَعَزَمَ الْمَلِكُ فِي نَفْسِهِ أَنْ يُخَرِّبَهَا وَ يَقْتُلَ أَهْلَهَا فَأَخَذَهُ اللَّهُ بِالصِّدَامِ وَ فَتَحَ عَنْ عَيْنَيْهِ وَ أُذُنَيْهِ وَ أَنْفِهِ وَ فَمِهِ مَاءً مُنْتِناً عَجَزَتِ الْأَطِبَّاءُ عَنْهُ وَ قَالُوا هَذَا أَمْرٌ سَمَاوِيٌّ وَ تَفَرَّقُوا

The king determined within himself that he would ruin it and kill its people. Allah^-azwj Seized him with a severe illness. A foul-smelling discharge began flowing from his eyes, ears, nose, and mouth. The physicians were unable to treat him and said, ‘This is a heaveny matter’, and they dispersed.

فَلَمَّا أَمْسَى جَاءَ عَالِمٌ إِلَى وَزِيرِهِ وَ أَسَرَّ إِلَيْهِ إِنْ صَدَقَ الْأَمِيرُ بِنِيَّتِهِ عَالَجْتُهُ

When it was evening, a scholar came to his minister and told him privately, ‘If the Emir is truthful in his intention, I shall treat him’.

فَاسْتَأْذَنَ الْوَزِيرُ لَهُ فَلَمَّا خَلَا بِهِ قَالَ لَهُ هَلْ أَنْتَ نَوَيْتَ فِي هَذَا الْبَيْتِ أَمْراً

The minister sought permission for him. When he was alone wit him, said to him, ‘Did you uintend a matter regarding this House (Kabah)?’

قَالَ كَذَا وَ كَذَا

He said, ‘Such and such’.

فَقَالَ الْعَالِمُ تُبْ مِنْ ذَلِكَ وَ لَكَ خَيْرُ الدُّنْيَا وَ الْآخِرَةِ

The scholar said, ‘Repent from that and for you would be goodness of the world and the Hereafter!’

فَقَالَ قَدْ تُبْتُ مِمَّا كُنْتُ نَوَيْتُ

He said, ‘I hereby repent from what I had intended’.

فَعُوفِيَ فِي الْحَالِ فَآمَنَ بِاللَّهِ وَ بِإِبْرَاهِيمَ الْخَلِيلِ ع وَ خَلَعَ عَلَى الْكَعْبَةِ سَبْعَةَ أَثْوَابٍ وَ هُوَ أَوَّلُ مَنْ كَسَا الْكَعْبَةَ

He recovered immediately, so he believed in Allah^-azwj and Ibrahim^-as the friend (of the Beneficent), and clothed seven garments upon the Kabah, and he is the first one to have clothed the Kabah.

وَ خَرَجَ إِلَى يَثْرِبَ وَ يَثْرِبُ هِيَ أَرْضٌ فِيهَا عَيْنُ مَاءٍ فَاعْتَزَلَ مِنْ بَيْنِ أَرْبَعَةِ آلَافِ رَجُلٍ عَالِمٍ أَرْبَعُمِائَةِ رَجُلٍ عَالِمٍ عَلَى أَنَّهُمْ يَسْكُنُونَ فِيهَا وَ جَاءُوا إِلَى بَابِ الْمَلِكِ وَ قَالُوا إِنَّا خَرَجْنَا مِنْ بُلْدَانِنَا وَ طُفْنَا مَعَ الْمَلِكِ زَمَاناً وَ جِئْنَا إِلَى هَذَا الْمَكَانِ وَ نُرِيدُ الْمُقَامَ إِلَى أَنْ نَمُوتَ فِيهِ

And he went out to Yasrib, and Yasrib, it is the land wherein was water. Among the four thousand learned men who accompanied him, four hundred scholars separated themselves with the intention of settling there. They came to the king’s gate and said, ‘We have left our homelands, travelled with the king for a long period, and have now reached this place. We wish to remain in it until we die!’

فَقَالَ الْوَزِيرُ مَا الْحِكْمَةُ فِي ذَلِكَ

The minister said, ‘What is the wisdom in that?’

قَالُوا اعْلَمْ أَيُّهَا الْوَزِيرُ أَنَّ شَرَفَ هَذَا الْبَيْتِ بِشَرَفِ مُحَمَّدٍ صَاحِبِ الْقُرْآنِ وَ الْقِبْلَةِ وَ اللِّوَاءِ وَ الْمِنْبَرِ مَوْلِدُهُ بِمَكَّةَ وَ هِجْرَتُهُ إِلَى هَاهُنَا إِنَّا عَلَى رَجَاءِ أَنْ نُدْرِكَهُ أَوْ تُدْرِكَهُ أَوْلَادُنَا

They said, ‘O you minister! Know that the nobility of this House (Kabah) is due to the nobility of Muhammad^-saww, owner of the Quran and the Qiblah, and the flag, and the pulpit. His^-saww birth would be at Makkah and his^-saww emigration would be over here. We live upon the hope that we will come across him^-saww, or our children will come across him^-saww’.

فَلَمَّا سَمِعَ الْمَلِكُ ذَلِكَ تَفَكَّرَ أَنْ يُقِيمَ مَعَهُمْ سَنَةً رَجَاءَ أَنْ يُدْرِكَ مُحَمَّداً ص وَ أَمَرَ أَنْ يَبْنُوا أَرْبَعَ مِائَةِ دَارٍ لِكُلِّ وَاحِدٍ دَارٌ وَ زَوَّجَ كُلَّ وَاحِدٍ مِنْهُمْ بِجَارِيَةٍ مُعْتَقَةٍ وَ أَعْطَى لِكُلِّ وَاحِدٍ مِنْهُمْ مَالًا جَزِيلًا

When the king heard that he pondered to stay with them for a year, hoping that he would come across Muhammad^-saww, and he ordered that four hundred houses be built, a house for each of them, and he got each of them married to a freed slave girl, and gave each one of them immense wealth’.[145]

45^– د، العدد القوية قب، المناقب لابن شهرآشوب رَوَى ابْنُ بَابَوَيْهِ فِي كِتَابِ النُّبُوَّةِ أَنَّهُ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ تُبَّعاً قَالَ لِلْأَوْسِ وَ الْخَزْرَجِ كُونُوا هَاهُنَا حَتَّى يَخْرُجَ هَذَا النَّبِيُّ أَمَّا أَنَا لَوْ أَدْرَكْتُهُ لَخَدَمْتُهُ وَ لَخَرَجْتُ مَعَهُ

It is reported by Bin Babuwayh in the book ‘Al Nabuwwah’,

‘Abu Abdullah^-asws said: ‘Tub’a said to (the tribes of) Al-Aws and Al-Khazraj, ‘Be over here until this Prophet^-saww come out. As for me, if I were to come across him^-saww, I shall serve him^-saww and go out with him^-saww’’.

وَ رُوِيَ أَنَّهُ قَالَ‏

قَالُوا بِمَكَّةَ بَيْتُ مَالٍ دَاثِرٍ		وَ كُنُوزُهُ مِنْ لُؤْلُؤٍ وَ زَبَرْجَدٍ
بَادَرْتُ أَمْراً حَالَ رَبِّي دُونَهُ‏		وَ اللَّهُ يَدْفَعُ عَنْ خَرَابِ الْمَسْجِدِ
فَتَرَكْتُ فِيهِ مِنْ رِجَالِي عُصْبَةً		نُجَبَاءَ ذَوِي حَسَبٍ وَ رَبِّ مُحَمَّدٍ

وَ كَتَبَ كِتَاباً إِلَى النَّبِيِّ ص يَذْكُرُ فِيهِ إِيمَانَهُ وَ إِسْلَامَهُ وَ أَنَّهُ مِنْ أُمَّتِهِ فَلْيَجْعَلْهُ تَحْتَ شَفَاعَتِهِ

It is reported that he (Tub’a) said (in prose), ‘They say there is a public treasury at Makkah, heedless, and its treasures are from pearls and aquamarine, My Lord^-azwj Issued a Command besides it, and Allah^-azwj will Defend from the ruination of the Masjid, and there is left in it from my men, a noble tribe with lineage. By the Lord^-azwj of Muhammad^-saww!’ And he wrote a letter for the Prophet^-saww mentioning in it his Eman, and his Islam, and that he is from his^-saww community, and made it to be beneath his pillow.

وَ عُنْوَانُ الْكِتَابِ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ خَاتَمِ النَّبِيِّينَ وَ رَسُولِ رَبِّ الْعَالَمِينَ مِنْ تُبَّعٍ الْأَوَّلِ وَ دَفَعَ الْكِتَابَ إِلَى الْعَالِمِ الَّذِي نَصَحَ لَهُ وَ صَارَ حَتَّى مَاتَ بِغلسان بَلَدٍ مِنْ بِلَادِ الْهِنْدِ وَ كَانَ بَيْنَ مَوْتِهِ وَ مَوْلِدِ النَّبِيِّ ص أَلْفُ سَنَةٍ

And the heading of the letter – To Muhammad^-saww Bin Abdullah^-asws, last of the Prophets^-as, and Rasool^-saww of the Lord^-azwj of the worlds. From Tub’a the 1^st. And he handed over the letter to the scholar who advised him, and he travelled until he died at Galsan, a city from the cities of India, and there was between his death and the birth of the Prophet^-saww a duration of a thousand years.

ثُمَّ إِنَّ النَّبِيَّ لَمَّا بُعِثَ وَ آمَنَ بِهِ أَكْثَرُ أَهْلِ الْمَدِينَةِ أَنْفَذُوا الْكِتَابَ إِلَيْهِ عَلَى يَدِ أَبِي لَيْلَى فَوَجَدَ النَّبِيَّ ص فِي قَبِيلَةِ بَنِي سُلَيْمٍ فَعَرَفَهُ رَسُولُ اللَّهِ ص فَقَالَ لَهُ أَنْتَ أَبُو لَيْلَى قَالَ نَعَمْ قَالَ وَ مَعَكَ كِتَابُ تُبَّعٍ الْأَوَّلِ فَتَحَيَّرَ الرَّجُلُ فَقَالَ هَاتِ الْكِتَابَ

Then, when the Prophet^-saww was Sent and most of the people of Al-Medina believed in him^-saww, and the letter was handed over to him^-saww upon the hands of Abu Layli. He found the Prophet^-saww among a tribe of the clan of Suleym. Rasool-Allah^-saww recognised him and said to him: ‘Are you Abu Layli?’ He said, ‘Yes’. He^-saww said: ‘And with you is a letter of Tub’a the 1^st?’ The man was confused. He^-saww said:’ Give me^-saww the letter’.

فَأَخْرَجَهُ وَ دَفَعَهُ إِلَى رَسُولِ اللَّهِ ص فَدَفَعَهُ النَّبِيُّ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَرَأَهُ عَلَيْهِ فَلَمَّا سَمِعَ النَّبِيُّ ص كَلَامَ تُبَّعٍ قَالَ مَرْحَباً بِالْأَخِ الصَّالِحِ ثَلَاثَ مَرَّاتٍ وَ أَمَرَ أَبَا لَيْلَى بِالرُّجُوعِ إِلَى الْمَدِينَةِ

He brought it out and handed it over to Rasool-Allah^-saww, and the Prophet^-saww handed it over to Ali^-asws Bin Abu Talib^-asws, and he^-asws read it out to him^-saww. When the Prophet^-saww heard the speech of Tub’a, he^-saww said: ‘Welcome to the righteous brother!’ – three times, and he^-saww instructed Abu Layli with the returning to Al-Medina.[146]

46^– قب، المناقب لابن شهرآشوب أَبُو بَكْرٍ الْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ أَنَّهُ قَالَ: قَالَ رَاهِبٌ لِطَلْحَةَ فِي سُوقِ بُصْرَى هَلْ ظَهَرَ أَحْمَدُ فَهَذَا شَهْرُهُ الَّذِي يَظْهَرُ فِيهِ فِي كَلَامٍ لَهُ

‘Al-Manaqib’ of Bin Shehr Ashoub – Abu Bakr Al Bayhaqi in ‘Dalail Al Nabuwwa’, he said,

‘A Monk said to Talha in a market of Busra, ‘Has Ahmad^-saww appeared? This is his^-saww month in which he^-saww would be appearing’ – in a speech of his.

وَ قَالَ عَفْكَلَانُ الْحِمْيَرِيُّ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَ لَا أُبَشِّرُكَ بِبِشَارَةٍ وَ هِيَ خَيْرٌ لَكَ مِنَ التِّجَارَةِ أُنَبِّئُكَ بِالْمُعَجَّبَةِ وَ أُبَشِّرُكَ بِالْمُرَغَّبَةِ إِنَّ اللَّهَ قَدْ بَعَثَ فِي الشَّهْرِ الْأَوَّلِ مِنْ قَوْمِكَ نَبِيّاً ارْتَضَاهُ وَ صَفِيّاً أَنْزَلَ عَلَيْهِ كِتَاباً جَعَلَ لَهُ ثَوَاباً يَنْهَى عَنِ الْأَصْنَامِ وَ يَدْعُو إِلَى الْإِسْلَامِ أَخِفَّ الْوَقْفَةَ وَ عَجِّلِ الرَّجْعَةَ

And Afkalan Al Himeyri said to Abdul Rahman Bin Awf, ‘Shall I give you glad tidings, and it is better for you than the trading? I shall give you the wondrous news, and I shall give you glad tidings of the greatly desired. Allah^-azwj has Sent in the first months a Prophet^-saww from your own people. He^-azwj has Selected him^-as and Purified him^-saww. He^-azwj has Sent a Book upon him Making Rewards for it. He^-azwj shall forbid from the idols and call to Al-Islam, therefore shorten the stay and hasten the return!’

وَ كَتَبَ إِلَى النَّبِيِّ ص‏

أَشْهَدُ بِاللَّهِ رَبِّ مُوسَى‏		أَنَّكَ أُرْسِلْتَ بِالْبِطَاحِ‏
فَكُنْ شَفِيعِي إِلَى مَلِيكٍ‏		يَدْعُو الْبَرَايَا إِلَى الْفَلَاحِ‏

And he wrote to the Prophet^-saww (a quartrain), ‘I testify with Allah^-azwj, Lord^-azwj of Musa^-as, you^-saww have been Sent at Al-Bat’ha (Makka), so be my intercessor to your^-saww King, calling the people to the success’.

فَلَمَّا دَخَلَ عَلَى النَّبِيِّ ص قَالَ أَ حَمَلْتَ إِلَيَّ وَدِيعَةً أَمْ أَرْسَلَكَ إِلَيَّ مُرْسِلٌ بِرِسَالَةٍ فَهَاتِهَا

When he entered to see the Prophet^-saww, he said, ‘Are you carrying an entrustment to me, or have you^-saww been Sent to me as a Messenger^-saww with a Message, so give it!’

وَ بَشَّرَ أَوْسُ بْنُ حَارِثَةَ بْنِ ثَعْلَبَةَ قَبْلَ مَبْعَثِهِ بِثَلَاثِمِائَةِ عَامٍ وَ أَوْصَى أَهْلَهُ بِاتِّبَاعِهِ فِي حَدِيثٍ طَوِيلٍ وَ هُوَ الْقَائِلُ‏

إِذَا بُعِثَ الْمَبْعُوثُ مِنْ آلِ غَالِبٍ‏			بِمَكَّةَ فِيمَا بَيْنَ زَمْزَمَ وَ الْحَجَرِ
	هُنَالِكَ فَاشْرُوا نَصْرَهُ بِبِلَادِكُمْ‏		بَنِي عَامِرٍ إِنَّ السَّعَادَةَ فِي النَّصْرِ

And Aws Bin Harisa Bin Sa’alba gave glad tidings three hundred years before his^-saww Prophet-hood, and bequeathed to his family to follow him^-saww, in a lengthy Hadeeth, and he is the speaker (who said a quartrain), ‘When the one from the family of Ghalib is Sent at Makkah in what is between Zamzam and the Stone, over there begin helping him^-saww in your city, clan of Aamir, because the good fortune is in the helping’.

وَ فِيهِ يَقُولُ النَّبِيُّ ص رَحِمَ اللَّهُ أَوْساً مَاتَ فِي الْحَنِيفِيَّةِ وَ حَثَّ عَلَى نُصْرَتِنَا فِي الْجَاهِلِيَّةِ

And regarding him the Prophet^-saww said: ‘May Allah^-azwj Mercy Awd. He did in the upright (religion), and urged the people durng the Pre-Islamic period to help us’’.[147]

47^– قب، المناقب لابن شهرآشوب‏ ذَكَرَ الْمَاوَرْدِيُّ أَنَّ عَبْدَ الْمُطَّلِبِ رَأَى فِي مَنَامِهِ كَأَنَّهُ خَرَجَ مِنْ ظَهْرِهِ سِلْسِلَةٌ بَيْضَاءُ لَهَا أَرْبَعَةُ أَطْرَافٍ طَرَفٌ قَدْ أَخَذَ الْمَغْرِبَ وَ طَرَفٌ أَخَذَ الْمَشْرِقَ وَ طَرَفٌ لَحِقَ بِأَعْنَانِ السَّمَاءِ وَ طَرَفٌ لَحِقَ بِثَرَى الْأَرْضِ فَبَيْنَمَا

‘Al-Manaqib’ of Bin Shehr Ashoub –

Al-Mawardy (Shafie scholar) mentioned, ‘Abdul Muttalib^-as saw in his^-as dream as if a white chain has come out from his^-as back having four ends for it – an end reaching to the west, and an end reaching to the east, and an end joining with the heights of the sky, and an end joining with soil of the earth.

هُوَ يَتَعَجَّبُ إِذِ الْتَفَّتِ الْأَنْوَارُ فَصَارَتْ شَجَرَةً خَضْرَاءَ مُجْتَمِعَةَ الْأَغْصَانِ مُتَدَلِّيَةَ الْأَثْمَارِ كَثِيرَةَ الْأَوْرَاقِ قَدْ أَخَذَ أَغْصَانُهَا أَقْطَارَ الْأَرْضِ فِي الطُّولِ وَ الْعَرْضِ وَ لَهَا نُورٌ قَدْ أَخَذَ الْخَافِقَيْنِ

While he was marvelling at this, the lights gathered together and transformed into a green tree, with its branches clustered together, its fruits hanging down, and its leaves abundant. Its branches extended across the regions of the earth in length and breadth. It possessed a light that reached both horizons.

وَ كَأَنِّي قَدْ جَلَسْتُ تَحْتَ الشَّجَرَةِ وَ بِإِزَائِي شَخْصَانِ بَهِيَّانِ وَ هُمَا نُوحٌ وَ إِبْرَاهِيمُ ع قَدِ اسْتَظَلَّا بِهِ

(He^-as said): ‘It is as if I^-as was seated beneath the tree and facing me^-as were two splendid persons, and they were Noah^-as and Ibrahim^-as, having taken shade with it’.

فَقَصَّ ذَلِكَ عَلَى كَاهِنٍ فَفَسَّرَهُ بِوِلَادَةِ النَّبِيِّ ص‏

He^-as narrated that to a soothsayer. He interpreted it as the birth of the Prophet^-saww’.[148]

48^– قب، المناقب لابن شهرآشوب الْمُفَسِّرُونَ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ لِإِيلافِ قُرَيْشٍ‏ أَنَّهُ كَانَتْ لَهُمْ فِي كُلِّ سَنَةٍ رِحْلَتَانِ بِالْيَمَنِ وَ الشَّامِ

The interpreters (of the Quran), from Abdullah Bin Abbas regarding His^-azwj Words: For the protection of Quraysh [106:1] – There used to be for them, every year, two departures (for trade), to Yemen and Syria.

فَكَانَ مِنْ وِقَايَةِ أَبِي طَالِبٍ أَنَّهُ عَزَمَ عَلَى الْخُرُوجِ فِي رَكْبٍ مِنْ قُرَيْشٍ إِلَى الشَّامِ تَاجِراً سَنَةَ ثَمَانٍ مِنْ مَوْلِدِهِ أَخَذَ النَّبِيُّ ص بِزِمَامِ نَاقَتِهِ وَ قَالَ يَا عَمِّ عَلَى مَنْ تُخَلِّفُنِي وَ لَا أَبٌ لِي وَ لَا أُمٌّ

It was from the protection of Abu Talib^-asws that he^-as determined upon going out among riders from Quraysh to Syrian as a trader in the eighth year from his^-saww arrival (to the world). The Prophet^-saww grabbed the rein of his^-as camel and said, ‘O uncle^-as! Upon whom are you^-as leaving me^-saww behind, and there is neither a father^-as nor a mother^-as for me^-saww?’

وَ كَانَ قِيلَ لِي‏ مَا يَفْعَلُ بِهِ فِي هَذَا الْحَرِّ وَ هُوَ غُلَامٌ صَغِيرٌ فَقَالَ وَ اللَّهِ لَأَخْرُجَنَّ بِهِ وَ لَا أُفَارِقُهُ أَبَداً

And it had been said to him^-as, ‘What will you do with him^-saww in this heat and he^-saww is a young boy?’ He^-as said: ‘I^-as will go out with him^-saww and not separate from him^-saww, ever!’’[149]

49^– شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَقَالَ كَانَتِ الْيَهُودُ تَجِدُ فِي كُتُبِهَا أَنَّ مُهَاجَرَ مُحَمَّدٍ ص‏ مَا بَيْنَ عَيْرٍ وَ أُحُدٍ فَخَرَجُوا يَطْلُبُونَ الْمَوْضِعَ فَمَرُّوا بِجَبَلٍ تُسَمَّى حداد [حَدَداً] فَقَالُوا حداد [حَدَدٌ] وَ أُحُدٌ سَوَاءٌ فَتَفَرَّقُوا عِنْدَهُ فَنَزَلَ بَعْضُهُمْ بِفَدَكَ وَ بَعْضُهُمْ بِخَيْبَرَ وَ بَعْضُهُمْ بِتَيْمَاءَ

‘Tafseer Al Ayyashi’ –

From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: and they had been from before praying for victory over those who disbelieved [2:89]. He^-asws said: ‘The Jews had found in their Book that Muhammad^-saww would emigrate between Ayr and Ohad, so they went out to look for these places. They passed by a mountain called Hadaad, so they said, ‘Hadaad and Ohad are one and the same’. They dispersed at that. Some of them settled at Fadak, and some of them at Khyber, and some of them at Tayma’.

فَاشْتَاقَ الَّذِينَ بِتَيْمَاءَ إِلَى بَعْضِ إِخْوَانِهِمْ فَمَرَّ بِهِمْ أَعْرَابِيٌّ مِنْ قَيْسٍ فَتَكَارَوْا مِنْهُ وَ قَالَ لَهُمْ أَمُرُّ بِكُمْ مَا بَيْنَ عَيْرٍ وَ أُحُدٍ فَقَالُوا لَهُ إِذَا مَرَرْتَ بِهِمَا فَأَرِنَّاهُمَا فَلَمَّا تَوَسَّطَ بِهِمْ أَرْضُ الْمَدِينَةِ قَالَ لَهُمْ ذَاكَ عَيْرٌ وَ هَذَا أُحُدٌ

The ones who were at Tayma longed to be with some of their brothers. A Bedouin from Qays, passed by them, so they hired (a camel) from him and he said to them, ‘I shall pass with you in between Ayr and Ohad’. They said to him, ‘When you pass by these two, point these two places out to us. When he was in the middle of the land of Al-Medina, he said to them, ‘That is Ayr and this is Ohad’.

فَنَزَلُوا عَنْ ظَهْرِ إِبِلِهِ فَقَالُوا لَهُ قَدْ أَصَبْنَا بُغْيَتَنَا فَلَا حَاجَةَ لَنَا فِي إِبِلِكَ فَاذْهَبْ حَيْثُ شِئْتَ وَ كَتَبُوا إِلَى إِخْوَانِهِمُ الَّذِينَ بِفَدَكَ وَ خَيْبَرَ أَنَّا قَدْ أَصَبْنَا الْمَوْضِعَ فَهَلُمُّوا إِلَيْنَا فَكَتَبُوا إِلَيْهِمْ أَنَّا قَدِ اسْتَقَرَّتْ بِنَا الدَّارُ وَ اتَّخَذْنَا الْأَمْوَالَ وَ مَا أَقْرَبَنَا مِنْكُمْ وَ إِذَا كَانَ ذَلِكَ فَمَا أَسْرَعَنَا إِلَيْكُمْ

They descended from the backs of his camels and said, ‘We have reached where we wanted to be therefore we do not have any need for your camels, and so you can go wherever you like’. And they wrote to their brothers who were at Fadak and Khyber, ‘We have got to the place, so come to us’. They wrote back to them, ‘We have settled in the houses and acquired assets, and there is no one closer to us than you are. When that event transpires, we would quickly come to you’.

فَاتَّخَذُوا بِأَرْضِ الْمَدِينَةِ الْأَمْوَالَ فَلَمَّا كَثُرَتْ أَمْوَالُهُمْ بَلَغَ تُبَّعَ فَغَزَاهُمْ فَتَحَصَّنُوا مِنْهُ فَحَاصَرَهُمْ وَ كَانُوا يَرِقُّونَ لِضُعَفَاءِ أَصْحَابِ تُبَّعٍ فَيُلْقُونَ إِلَيْهِمْ بِاللَّيْلِ التَّمْرَ وَ الشَّعِيرَ فَبَلَغَ ذَلِكَ تُبَّعَ فَرَقَّ لَهُمْ وَ آمَنَهُمْ

They acquired assets in the land of Al-Medina. When their wealth increased, it (news) reached Tubba (a king) and he (the king) attacked them. They fortified themselves from him, so he surrounded them. They felt sympathy towards the weak ones of Tubba, and they would throw the dates and the barley towards them at night. The (news of) that reached Tub’a, and he sympathised with them and granted them amnesty.

فَنَزَلُوا إِلَيْهِ فَقَالَ لَهُمْ إِنِّي قَدِ اسْتَطَبْتُ بِلَادَكُمْ وَ لَا أَرَانِي إِلَّا مُقِيماً فِيكُمْ فَقَالُوا لَهُ إِنَّهُ لَيْسَ ذَلِكَ لَكَ إِنَّهَا مُهَاجَرُ نَبِيٍّ وَ لَيْسَ ذَلِكَ لِأَحَدٍ حَتَّى يَكُونَ ذَلِكَ فَقَالَ لَهُمْ فَإِنِّي مُخَلِّفٌ فِيكُمْ مِنْ أُسْرَتِي‏ مَنْ إِذَا كَانَ ذَلِكَ سَاعَدَهُ وَ نَصَرَهُ

They came down to him. He said to them, ‘I have come to like your city and would like to reside among you’. They said to him, ‘It is not for you to dwell in that place, for a Prophet^-saww would be emigrating and that is not for anyone until that happens’. He said to them, ‘I will leave behind among you members of my family, so when that happens, they would support him^-saww and help him^-saww’.

فَخَلَّفَ فِيهِمْ حِينَ بَوَّأَهُمُ الْأَوْسَ وَ الْخَزْرَجَ‏ فَلَمَّا كَثُرُوا بِهَا كَانُوا يَتَنَاوَلُونَ أَمْوَالَ الْيَهُودِ فَكَانَتِ الْيَهُودُ يَقُولُ لَهُمْ أَمَا لَوْ بُعِثَ مُحَمَّدٌ لَنُخْرِجَنَّكُمْ مِنْ دِيَارِنَا وَ أَمْوَالِنَا فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ع آمَنَتْ بِهِ الْأَنْصَارُ وَ كَفَرَتْ بِهِ الْيَهُودُ وَ هُوَ قَوْلُ اللَّهِ‏ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا إِلَى‏ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ

He left behind two tribes, Al-Aws and Al-Khazraj. When they multiplied, they used to take the wealth of the Jews and the Jews used to say to them, ‘But, when Muhammad^-saww is Sent, he^-saww would take you all out from our houses and our wealth’. When Allah^-azwj Mighty and Majestic Sent Muhammad^-saww, the Helpers believed in him^-saww, but the Jews denied him^-saww, and these are the Words of Allah^-azwj Mighty and Majestic: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89]’’.[150]

50^– شي، تفسير العياشي عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَوْلُهُ‏ يَجِدُونَهُ‏ يَعْنِي الْيَهُودَ وَ النَّصَارَى صِفَةَ مُحَمَّدٍ وَ اسْمَهُ‏ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَ الْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَ يَنْهاهُمْ عَنِ الْمُنْكَرِ

‘Tafseer Al Ayyashi’^– From Al Sumaly,

‘From Abu Ja’far^-asws having said: ‘they are finding [7:157]^– meaning the Jews and the Christians, the description of Muhammad^-saww and his^-saww name, written with them in the Torah and the Evangel (that) he would be instructing them with the good things and forbidding them from the evil [7:157]’’.[151]

51^– جا، المجالس للمفيد الْحُسَيْنُ بْنُ مُحَمَّدٍ التَّمَّارُ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ حُمَيْدِ بْنِ مُحَمَّدِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ نُعَيْمٍ الْعَبْدِيِّ عَنْ أَبِي عَلِيٍّ الرَّوَّاسِيِّ عَبْدِ اللَّهِ‏ عَنْ عُبَيْدِ بْنِ سُمَيْعٍ عَنِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا قَدِمَ عَلَى النَّبِيِّ ص وَفْدُ إِيَادٍ قَالَ لَهُمْ مَا فَعَلَ قُسُّ بْنُ سَاعِدَةَ كَأَنِّي أَنْظُرُ إِلَيْهِ بِسُوقِ عُكَاظٍ عَلَى جَمَلٍ أَوْرَقَ وَ هُوَ يَتَكَلَّمُ بِكَلَامٍ عَلَيْهِ حَلَاوَةٌ مَا أَجِدُنِي أَحْفَظُهُ‏

‘Al Majaalis’ of Al Mufeed^– Al-Husayn Bin Muhammad Al Tammar, from Muhammad Bin Al Wasim Al Anbary, from Humeyd Bin Muhammad Bin Humeyd, from Muhammad Bin Nueym Al Abady, from Abu Ali Al Rawasy Abdullah, from Ubeyd Bin Samie, from Al Kalby, from Abu Salih, from Bin Abbas who said,

‘When a delegation of Iyad proceeded to the Prophet^-saww, he^-saww said to them: ‘What happened with Qays Bin Sa’ada? It is as if I^-saww am looking at him at the market of Akaz upon a layered camel and he is speaking with a speech, upon it is such sweetness, if I^-saww find it, I^-saww would memorise it’.

فَقَالَ رَجُلٌ مِنَ الْقَوْمِ أَنَا أَحْفَظُهُ يَا رَسُولَ اللَّهِ سَمِعْتُهُ وَ هُوَ يَقُولُ بِسُوقِ عُكَاظٍ أَيُّهَا النَّاسُ اسْمَعُوا وَ عُوا وَ احْفَظُوا مَنْ عَاشَ مَاتَ وَ مَنْ مَاتَ فَاتَ وَ كُلُّ مَا هُوَ آتٍ آتٍ لَيْلٌ دَاجٍ وَ سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ بِحَارٌ تُرَجْرِجُ‏ وَ نُجُومٌ تَزْهَرُ وَ مَطَرٌ وَ نَبَاتٌ وَ آبَاءٌ وَ أُمَّهَاتٌ وَ ذَاهِبٌ وَ آتٍ وَ ضَوْءٌ وَ ظَلَامٌ وَ بِرٌّ وَ أَثَامٌ وَ لِبَاسٌ وَ رِيَاشٌ وَ مَرْكَبٌ وَ مَطْعَمٌ وَ مَشْرَبٌ

A man from the people said, ‘I have memorised it, O Rasool-Allah^-saww! I heard him and he was saying in the market of Akaz, ‘O you, people! Listen and retain, and memorise! One who lives will dies, and one who dies is lost, and all what is to come will come, a dark night, and a sky with constellations, and turbulent oceans, and blooming stars, and rains and vegetation, and fathers and mothers, and going and coming, and illumination and darkness, and righteousness and sins, and clothes and furnishings, and rides and food and drink.

إِنَّ فِي السَّمَاءِ لَخَبَراً وَ إِنَّ فِي الْأَرْضِ لَعِبَراً مَا لِي أَرَى النَّاسَ يَذْهَبُونَ وَ لَا يَرْجِعُونَ أَ رَضُوا بِالْمُقَامِ هُنَاكَ فَأَقَامُوا أَمْ تَرَكُوا فَنَامُوا يُقْسِمُ بِاللَّهِ قُسُّ بْنُ سَاعِدَةَ قَسَماً بِرّاً لَا إِثْمَ فِيهِ مَا لِلَّهِ عَلَى الْأَرْضِ دِينٌ أَحَبَّ إِلَيْهِ مِنْ دِينٍ‏ قَدْ أَظَلَّكُمْ زَمَانُهُ وَ أَدْرَكَكُمْ أَوَانُهُ

In the sky there is news, and in the earth there is a lesson. What is the matter I see the people going (dying) and they are not returning, being pleased with the staying over there so they are saying, or are they neglectful so they are sleeping? Qays Bin Sa’ada swears by Allah^-azwj a righteous swear, there being no sin in it. There is no Religion upon the earth more beloved to him than the Religion which will shade you during his^-saww era, and coming across his^-saww season.

طُوبَى لِمَنْ أَدْرَكَ صَاحِبَهُ فَبَايَعَهُ‏ وَ وَيْلٌ لِمَنْ أَدْرَكَهُ فَفَارَقَهُ

Beatitude is for one who comes across his^-saww companions and pledges his allegiance, and woe be unto the one who comes across him^-as and separates from him^-saww’.

ثُمَّ أَنْشَأَ يَقُولُ‏

فِي الذَّاهِبِينَ الْأَوَّلِينَ مِنَ الْقُرُونِ لَنَا بَصَائِرُ		لَمَّا رَأَيْتُ مَوَارِداً لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرُ
وَ رَأَيْتُ قَوْمِي نَحْوَهَا يَمْضِي الْأَصَاغِرُ وَ الْأَكَابِرُ		لَا يَرْجِعُ الْمَاضِي إِلَيْكَ وَ لَا مِنَ الْمَاضِينَ غَابِرٌ
أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرٌ

Then he prosed saying, ‘Among the goers of the former ones from the generation there are insights for us, due to what I see of the revolving of the death, having nor resources for it, and I see my people around it, expiring the young and the old. The past ones do not return to you, nor from the ancient past ones. Are you certain there is no place when the people have come to be?’

فَقَالَ رَسُولُ اللَّهِ ص يَرْحَمُ اللَّهُ قُسَّ بْنَ سَاعِدَةَ إِنِّي لَأَرْجُو أَنْ يَأْتِيَ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ‏

Rasool-Allah^-saww said: ‘May Allah^-azwj have Mercy of Qays Bin Sa’adah. I^-saww hope he will come on the Day of Qiyamah as a community, alone’.

فَقَالَ رَجُلٌ مِنَ الْقَوْمِ يَا رَسُولَ اللَّهِ لَقَدْ رَأَيْتُ مِنْ قُسٍّ عَجَباً قَالَ وَ مَا الَّذِي رَأَيْتَ قَالَ بَيْنَمَا أَنَا يَوْماً بِجَبَلٍ فِي نَاحِيَتِنَا يُقَالُ لَهُ سِمْعَانُ فِي يَوْمٍ قَائِظٍ شَدِيدِ الْحَرِّ إِذَا أَنَا بِقُسِّ بْنِ سَاعِدَةَ فِي ظِلِّ شَجَرَةٍ عِنْدَهَا عَيْنُ مَاءٍ وَ إِذَا حَوَالَيْهِ سِبَاعٌ كَثِيرَةٌ وَ قَدْ وَرَدَتْ حَتَّى تَشْرَبَ مِنَ الْمَاءِ وَ إِذَا زَأَرَ سَبُعٌ مِنْهَا عَلَى صَاحِبِهِ ضَرَبَهُ بِيَدِهِ وَ قَالَ كُفَّ حَتَّى يَشْرَبَ الَّذِي وَرَدَ قَبْلَكَ

A man from the people said, ‘O Rasool-Allah^-saww! I have seen a wonder from Qays’. He^-saww said: ‘And what is that which you saw?’ He said, ‘While I was at a mountain one day in our area called Sam’an, during a day of severe heat, there I was with Qays Bin Sa’adah in a shade of a tree having a spring of water by it, and around it were a lot of animals, and they came until they drank from the water, and whenever an animal from them visited, he would strike upon its with his hand and said, ‘Refrain until it drinks, that which came before you’.

فَلَمَّا رَأَيْتُهُ وَ مَا حَوْلَهُ مِنَ السِّبَاعِ هَالَنِي ذَلِكَ وَ دَخَلَنِي رُعْبٌ شَدِيدٌ فَقَالَ لِي لَا بَأْسَ عَلَيْكَ لَا تَخَفْ إِنْ شَاءَ اللَّهُ وَ إِذَا أَنَا بِقَبْرَيْنِ بَيْنَهُمَا مَسْجِدٌ فَلَمَّا آنَسْتُ بِهِ قُلْتُ مَا هَذَانِ الْقَبْرَانِ قَالَ قَبْرُ أَخَوَيْنِ كَانَا لِي يَعْبُدَانِ اللَّهَ فِي هَذَا الْمَوْضِعِ مَعِي فَمَاتَا فَدَفَنْتُهُمَا فِي هَذَا الْمَوْضِعِ وَ اتَّخَذْتُ فِيمَا بَيْنَهُمَا مَسْجِداً أَعْبُدُ اللَّهَ فِيهِ حَتَّى أَلْحَقَ بِهِمَا

When I saw him and what was around him, from the animals, that scared me, and intense awe entered me. He said to me, ‘There will be no problem upon you if Allah^-azwj so Desires, do not fear’. Then I was with two graves, a Masjid being between them. When I inclined with it, I said, ‘What are these two graves?’ He said, ‘Graves of two brothers worshipping Allah^-azwj in this place along with me. They died and I buried them in this place, and took A Masjid to be between them. I shall worship in it until I meet up with them’.

ثُمَّ ذَكَرَ أَيَّامَهُمَا وَ فِعَالَهُمَا فَبَكَى ثُمَّ قَالَ‏

خَلِيلَيَّ هَبَّا طَالَ مَا قَدْ رَقَدْتُمَا		أَجِدُكُمَا لَا تَقْضِيَانِ كَرَاكُمَا
أَ لَمْ تَعْلَمَا أَنِّي بِسِمْعَانَ مُفْرَدٌ		وَ مَا لِي بِهَا مِمَّنْ حَبَبْتُ سِوَاكُمَا
أُقِيمُ عَلَى قَبْرَيْكُمَا لَسْتُ بَارِحاً		طِوَالَ اللَّيَالِي أَوْ يُجِيبَ صَدَاكُمَا
أَبْكِيكُمَا طُولَ الْحَيَاةِ وَ مَا الَّذِي‏		يَرُدُّ عَلَى ذِي عَوْلَةٍ إِنْ بَكَاكُمَا
كَأَنَّكُمَا وَ الْمَوْتَ أَقْرَبُ غَايَةٍ		بِرُوحِي فِي قَبْرِي كَمَا قَدْ أَتَاكُمَا
فَلَوْ جُعِلَتْ نَفْسٌ لِنَفْسٍ وِقَايَةً		لَجُدْتُ بِنَفْسِي أَنْ أَكُونَ فِدَاكُمَا

Then he mentioned their days and their deeds and cried, then said (in prose), ‘My friend of prolonged love what you rested. I found you both not to have fulfilled your sleep. Don’t you know that I am alone at Sam’an, and there is no one for me at it I can love apart from you both. I shall stay at your graves not being happy. Long are the nights and pain and crying over you, long is the life and what is which would return to me with sustenance, I cry over you both as if you and the death are the closest end^–point with my soul in my grave just as I have come to you. If there was protection of a soul for a soul, I would have found my soul to have been sacrificed for you both’’.[152]

52^– نجم، كتاب النجوم‏ وَجَدْتُ فِي كِتَابِ دُرَّةِ الْإِكْلِيلِ تَأْلِيفِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَمْرِو بْنِ حُسَيْنٍ الْقَطِيعِيِّ فِي الْجُزْءِ الثَّالِثِ مِنْهُ عِنْدَ قَوْلِهِ مَفَارِيدُ الْأَسْمَاءِ عَلَى التَّقْيِيدِ فَذَكَرَ فِي تَرْجَمَةِ عَبْدِ الْأَوَّلِ بْنِ عِيسَى بْنِ شُعَيْبِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الشَّجَرِيِّ الْأَصْلِ الْهَرَوِيِّ الْمَوْلِدِ الصُّوفِيِّ الشَّيْخِ الثِّقَةِ أَبِي الْوَقْتِ بْنِ أَبِي عَبْدِ اللَّهِ‏ حَدِيثَ دَلَالَةِ النُّجُومِ عِنْدَ هِرَقْلَ مَلِكِ الرُّومِ عَلَى نُبُوَّةِ نَبِيِّنَا مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عَلَى آلِهِ

‘Kitab Al Nujoum’ –

‘I found in the book ‘Durrah Al-Ikleel’ compiled by Muhammad Bin Ahmad Bin Amro Bin Husayn Al-Qataie in the third volume from it at his words, ‘Unique names with specification’. He mentioned, in an interpretation by Abdul Awwal Bin Isa Bin Shuayb Bin Ibrahim Bin Is’haq Al Shajary by lineage, Al Harwy by birth, the trustworthy Sufi sheykh Abu Al-Waqt Bin Abu Abdullah, a narration during Heraclius, the king of Rome, of the stars evidencing upon the Prophet-hood of our Prophet Muhammad^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and upon his^-saww Progeny^-asws.

وَ الْحَدِيثُ طَوِيلٌ يَتَضَمَّنُ سُؤَالَ هِرَقْلَ لِبَعْضِ قُرَيْشٍ‏ عَنْ صِفَاتِ النَّبِيِّ ص وَ لَفْظَ كِتَابِ النَّبِيِّ ص إِلَى هِرَقْلَ ثُمَّ قَالَ مَا هَذَا لَفْظُهُ

And the narration is lengthy containing the question by Heraclius to one of Qureysh about the description of the Prophet^-saww, and the wording of a letter of the Prophet^-saww to Heraclius. Then he said what its wording is –

وَ كَانَ ابْنُ النَّاطُورِ صَاحِبَ إِيلِيَا وَ هِرَقْلُ أُسْقُفّاً عَلَى نَصَارَى الشَّامِ يُحَدِّثُ‏ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَا أَصْبَحَ يَوْماً خَبِيثَ النَّفْسِ فَقَالَ بَعْضُ بَطَارِقَتِهِ قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ قَالَ ابْنُ النَّاطُورِ وَ كَانَ هِرَقْلُ جَيِّداً يَنْظُرُ فِي النُّجُومِ‏ فَقَالَ لَهُمْ حِينَ سَأَلُوهُ إِنِّي رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ ملك [مَلِكاً] قَدْ ظَهَرَ مِنْ مُخْتَتِنِ هَذِهِ الْأُمَّةِ

‘And Bin Al-Natour was governor of Eilat and Heraclius was a Bishop upon the Christians of Syria. He narrated that one day when Heraclius woke up in the morning in a troubled state. One of his patriarchs said, ‘We don’t like your appearance!’ Bin Al-Natour said, ‘And Heraclius was good at looking into the stars. He said to them when they had asked him, ‘Tonight, when I looked, I saw a king to have appeared among the circumcised people of this community’.

قَالُوا لَيْسَ مُخْتَتِنٌ إِلَّا الْيَهُودَ فَلَا يُهِمَّنَّكَ شَأْنُهُمْ وَ اكْتُبْ إِلَى مَدَائِنِ مُلْكِكَ يَقْتُلُونَ مَنْ بِهِمْ‏ مِنَ الْيَهُودِ

They said, ‘There aren’t any circumcised except the Jews, so do not let their matter worry you, and write to the cities of your kingdom to kill from the Jews who are with them!’

فَبَيْنَا هُمْ عَلَى أَمْرِهِمْ إِذْ أُتِيَ هِرَقْلُ بِرَجُلٍ أَرْسَلَ إِلَيْهِ مَلِكُ غَسَّانَ يُخْبِرُ عَنْ رَسُولِ اللَّهِ ص^– فَلَمَّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ اذْهَبُوا فَانْظُرُوا أَ مُخْتَتِنٌ‏ هُوَ أَمْ لَا

While they were upon their matter when Heraclius came with a man the king of Gassan had sent to inform him about Rasool-Allah^-saww. When Heraclius was informed, he said, ‘Go and look (find out) whether he^-saww is circumcised or not!’

فَنَظَرُوا فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ وَ سَأَلَهُ عَنِ الْعَرَبِ فَقَالَ هُمْ يَخْتَتِنُونَ‏ فَقَالَ هِرَقْلُ هَذَا مَلِكُ هَذِهِ الْأُمَّةِ قَدْ ظَهَرَ

They looked and narrated to him that he^-saww was circumcised, and he asked him about the Arabs. He said, ‘They do practice circumcision’. Heraclius said, ‘This is a king of this community. He^-saww has appeared’.

ثُمَّ كَتَبَ إِلَى صَاحِبٍ لَهُ بِرُومِيَّةٍ وَ كَانَ نَظِيرَهُ فِي الْعِلْمِ وَ سَارَ هِرَقْلُ إِلَى حِمْصَ فَلَمْ يَرِمْ حِمْصَ حَتَّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأْيَ هِرَقْلَ عَلَى خُرُوجِ النَّبِيِّ ص أَنَّهُ نَبِيٌّ^–

Then he wrote to a companion of his in Rome who was his equal in knowledge. Heraclius then travelled to Homs, and before he had departed from Homs, a letter arrived from his friend confirming the opinion of Heraclius regarding the emergence of the Prophet^-saww he^-saww was indeed a prophet^-saww.

فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرُّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ ثُمَّ أَمَرَ بِأَبْوَابِهَا فَغُلِّقَتْ ثُمَّ أَطْلَعَ‏ فَقَالَ يَا مَعْشَرَ الرُّومِ هَلْ لَكُمْ فِي الْفَلَاحِ وَ الرُّشْدِ وَ أَنْ يَثْبُتَ مُلْكُكُمْ‏ فَبَايِعُوا هَذَا الرَّجُلَ

Thereupon Heraclius summoned the leading men of the Romans to one of his palaces in Homs. He ordered that its doors be shut, then appeared before them and said, ‘O people of Rome! Do you desire success and right guidance, and that your kingdom remain secure? Then pledge your allegiance to this man!’

فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الْأَبْوَابِ فَوَجَدُوهَا قَدْ غُلِّقَتْ‏ فَلَمَّا رَأَى هِرَقْلُ نَفْرَتَهُمْ وَ آيَسَ مِنَ الْإِيمَانِ قَالَ رُدُّوهُمْ عَلَيَّ

At this, they rushed toward the doors like frightened wild donkeys, only to find them locked. When Heraclius saw their aversion and despaired of their accepting the faith, he said, ‘Bring them back to me!’

‏ وَ قَالَ‏ إِنِّي قُلْتُ مَقَالَتِي آنِفاً أَخْتَبِرُ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ وَ قَدْ رَأَيْتُ‏

And he said, ‘I only spoke as I did a moment ago to test how firmly you held to your religion, and now I have seen!’

فَسَجَدُوا لَهُ وَ رَضُوا عَنْهُ فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ‏

They then prostrated themselves before him and were satisfied with his explanation. That was the final episode in the affair of Heraclius’.[153]

53^– كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ‏ قَالَ كَانَ قَوْمٌ فِيمَا بَيْنَ مُحَمَّدٍ ص وَ عِيسَى ع وَ كَانُوا يَتَوَعَّدُونَ أَهْلَ الْأَصْنَامِ بِالنَّبِيِّ ص وَ يَقُولُونَ لَيَخْرُجَنَّ نَبِيٌّ فَلَيُكَسِّرَنَّ أَصْنَامَكُمْ وَ لَيَفْعَلَنَّ بِكُمْ وَ لَيَفْعَلَنَّ فَلَمَّا خَرَجَ رَسُولُ اللَّهِ ص كَفَرُوا بِهِ‏

‘Al Kafi’^– Ali, from his father, from Safwan Bin Yahya, from is’haq Bin Amar who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Blessed and High: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. [2:89]. He^-asws said: ‘A people who were in between (the era of) Muhammad^-saww and Isa^-as, and they would inform the idol worshippers about the promised Prophet^-saww, and they were saying, ‘When the Prophet^-saww comes out, he^-saww would break your idols, and will do this with you, and that with you’. However, when the Rasool Allah^-saww came out, they disbelieved in him^-saww’’.[154]

54^– د، العدد القوية الْبَشَائِرُ بِهِ مِنْ ذَلِكَ بَشَائِرُ مُوسَى فِي السِّفْرِ الْأَوَّلِ وَ بَشَائِرُ إِبْرَاهِيمَ ع فِي السِّفْرِ الثَّانِي وَ فِي السِّفْرِ الْخَامِسَ عَشَرَ وَ فِي الثَّالِثِ وَ الْخَمْسِينَ مِنْ مَزَامِيرِ دَاوُدَ ع وَ بَشَائِرُ عويديا وَ حَيْقُوقَ وَ حِزْقِيلَ وَ دَانِيَالَ وَ شَعْيَا

‘Al Adad Al-Qawiya’^– The glad tidings with him^-saww – From that is the glad tidings of Musa^-as from the first writing, and the glad tidings of Ibrahim^-as in the second writing, and in the fifteenth writing, and in the fifty^–third from the Psalms of Dawood^-as, and glad tidings by Oweydiya^-as, and Hayqouq^-as, and Danyal^-as, and Sha’ya^-as.

وَ قَالَ دَاوُدُ فِي زَبُورِهِ اللَّهُمَّ ابْعَثْ مُقِيمَ السُّنَّةِ بَعْدَ الْفَتْرَةِ وَ قَالَ عِيسَى ع فِي الْإِنْجِيلِ‏ إِنَّ الْبِرَّ ذَاهِبٌ وَ الْبَارِقْلِيطَا جائى [جَاءٍ] مِنْ بَعْدِهِ وَ هُوَ يُخَفِّفُ الْآصَارَ وَ يُفَسِّرُ كُلَّ شَيْ‏ءٍ وَ يَشْهَدُ لِي كَمَا شَهِدْتُ لَهُ أَنَا جِئْتُكُمْ بِالْأَمْثَالِ‏ وَ هُوَ يَأْتِيكُمْ بِالتَّأْوِيلِ

And Dawood^-as said in his^-as Psalms: ‘O Allah^-azwj! Send the establishment of the Sunnah after the gap period’. And Isa^-as said in the Evangel: ‘The righteous one will be good, and Al-Baar Qalyeta (Paracletes) will come after him, and he^-saww will lighten the burdens, and interpret all things, and he^-saww will testify for me^-as just as I^-as testify for him^-saww. I^-as came to you with the examples and he^-saww will be coming to you with the explanations’’.[155]

55 كَنْزُ الْكَرَاجُكِيِّ، قَالَ: ذَكَرَ الرُّوَاةُ مِنْ أَهْلِ الْعِلْمِ أَنَّ رَبِيعَةَ بْنَ نَصْرٍ رَأَى رُؤْيَا هَالَتْهُ‏ فَبَعَثَ فِي أَهْلِ مَمْلَكَتِهِ فَلَمْ يَدَعْ كَاهِناً وَ لَا سَاحِراً وَ لَا قَائِفاً وَ لَا مُنَجِّماً إِلَّا أَحْضَرَهُ إِلَيْهِ

‘Kanz’ of Al Karajaki’ –

He said, ‘The reporters from the people of knowledge mentioned that Rabie Bin Nasr saw a dreaw which terrified him. He sent throughout his kingdom, summoning every soothsayer, magician, tracker, and astrologer except he was presented to him.

فَلَمَّا جَمَعَهُمْ قَالَ لَهُمْ إِنِّي قَدْ رَأَيْتُ رُؤْيَا هَالَتْنِي فَأَخْبِرُونِي بِتَأْوِيلِهَا

When he had gathered them, he said to them, ‘I have seen a dream which has terrified me, so inform me of its interpretation!’

قَالُوا اقْصُصْهَا عَلَيْنَا لِنُخْبِرَكَ بِتَأْوِيلِهَا

Then said, ‘Narrate it to us so we can inform you of its interpretation’.

قَالَ إِنِّي إِنْ أَخْبَرْتُكُمْ بِهَا لَمْ أَطْمَئِنَّ إِلَى خَبَرِكُمْ عَنْ تَأْوِيلِهَا إِنَّهُ لَا يَعْرِفُ تَأْوِيلَهَا إِلَّا مَنْ يَعْرِفُهَا قَبْلَ أَنْ أُخْبِرَهُ بِهَا

He said, ‘If I tell you the dream, I will not trust your interpretation. He cannot know its interpretation except the one who knows it before I inform him with it’.

فَلَمَّا قَالَ لَهُمْ ذَلِكَ قَالَ رَجُلٌ مِنَ الْقَوْمِ إِنْ كَانَ الْمَلِكُ يُرِيدُ هَذَا فَلْيَبْعَثْ إِلَى سَطِيحٍ وَ شِقٍ‏ فَإِنَّهُ لَيْسَ أَحَدٌ أَعْلَمَ مِنْهُمَا فَهُمَا يُخْبِرَانِكَ بِمَا سَأَلْتَ

When he said that to them, a man from the group said, ‘If this is what the king wants, let  him send for Sateeh and Shiqq, for there isn’t anyone more knowledgeable that them. They will inform you with what you are asking’.

فَلَمَّا قِيلَ لَهُ ذَلِكَ بَعَثَ إِلَيْهِمَا فَقَدِمَ عَلَيْهِ سَطِيحٌ قَبْلَ شِقٍّ وَ لَمْ يَكُنْ فِي زَمَانِهِمَا مِثْلُهُمَا مِنَ الْكُهَّانِ فَلَمَّا قَدِمَ عَلَيْهِ سَطِيحٌ دَعَاهُ فَقَالَ لَهُ يَا سَطِيحُ إِنِّي قَدْ رَأَيْتُ رُؤْيَا هَالَتْنِي وَ فَظِعْتُ بِهَا فَأَخْبِرْنِي بِهَا فَإِنَّكَ إِنْ أَصَبْتَهَا أَصَبْتَ تَأْوِيلَهَا

When that was said to him, he sent for them. Sateeh arrived to him before Shiqq, and there did not happen to be any soothsayer in their time like them. When Sateed arrived to him, he summoned him. He said to him, ‘O Sateeh! I have seen a dream which has terrified me and I am alarmed due to it, so inform me with it. If you were to get it correct, you will be correct in interpreting it’.

قَالَ أَفْعَلُ رَأَيْتَ جُمْجُمَةً خَرَجَتْ مِنْ ظُلْمَةٍ فَوَقَعَتْ‏ بِأَرْضِ تَهِمَةٍ فَأَكَلَتْ مِنْهَا كُلُّ ذَاتِ جُمْجُمَةٍ

He said, ‘I shall do so! You saw a skull emerge from darkness. It fell upon the land of Tihamah and devoured every creature possessing a skull’.

قَالَ لَهُ الْمَلِكُ مَا أَخْطَأْتَ مِنْهَا شَيْئاً يَا سَطِيحُ فَمَا عِنْدَكَ فِي تَأْوِيلِهَا

The king said to him, ‘You have not erred in anything from it, O Sateeh, so what is its interpretation with you?’

فَقَالَ أَحْلِفُ بِمَا بَيْنَ الْحَرَّتَيْنِ مِنْ حَنَشٍ لَيَهْبِطَنَّ أَرْضَكُمُ الْحَبَشُ فَلَيَمْلِكَنَّ مَا بَيْنَ أَنِينٍ‏ إِلَى جَرَشٍ

He said, ‘I swear by the serpents that dwell between the two lava fields! The Abyssinians will descend upon your land and will rule everything from Aneen to Jarash’.

قَالَ لَهُ الْمَلِكُ وَ أَبِيكَ يَا سَطِيحُ إِنَّ هَذَا لَنَا لَغَائِظٌ مُوجِعٌ فَمَتَى هُوَ كَائِنٌ يَا سَطِيحُ أَ فِي زَمَانِي أَمْ بَعْدَهُ

The king said to him, ‘By your father, O Sateeḥ! This is grievous and deeply distressing for us. When will it occur? During my time or afterward?’

قَالَ‏ لَا بَلْ بَعْدَهُ بِحِينٍ أَكْثَرَ مِنْ سِتِّينَ أَوْ سَبْعِينَ يَمْضِينَ مِنَ السِّنِينَ ثُمَّ يُقْتَلُونَ بِهَا أَجْمَعُونَ‏ وَ يُخْرِجُونَ مِنْهَا هَارِبِينَ

He said, ‘No, but some time after more than sixty or seventy years have passed. Then all the ones at it will be killed, and (others) will be driven out fleeing from it’.

قَالَ الْمَلِكُ مَنْ ذَا الَّذِي يَلِي ذَلِكَ مِنْ قَتْلِهِمْ وَ إِخْرَاجِهِمْ

The king said, ‘Who is that who would be in charge of killing them and expelling them?’

قَالَ يَلِيهِ إِرَمُ ذِي‏ يَزَنَ يَخْرُجُ عَلَيْهِمْ مِنْ عَدَنٍ فَلَا يَتْرُكُ مِنْهُمْ أَحَداً بِالْيَمَنِ

He said, ‘The one in charge would be Iran Zi Yazan. He will emerge against them from Aden. He will not leave anyone of them in Al Yemen’.

قَالَ أَ فَيَدُومُ ذَلِكَ مِنْ سُلْطَانِهِ أَوْ يَنْقَطِعُ

He said, ‘Will his authority endure or be terminated?’

قَالَ بَلْ يَنْقَطِعُ

He said, ‘But, it would be terminated’.

قَالَ وَ مَنْ يَقْطَعُهُ

He said, ‘And who would terminate it?’

قَالَ نَبِيٌّ زَكِيٌّ يَأْتِيهِ الْوَحْيُ مِنْ قِبَلِ الْعَلِيِّ

He said, ‘A pure Prophet^-saww. The Revelation will come to him^-saww from the Direction of the most Exalted’.

قَالَ وَ مِمَّنْ هَذَا النَّبِيٌّ

He said, ‘And who is is Prophet^-saww from?’

قَالَ رَجُلٌ مِنْ وُلْدِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ يَكُونُ الْمُلْكُ فِي قَوْمِهِ إِلَى آخِرِ الدَّهْرِ

A man fro the sons of Ghalib Bin Fihr Bin Malik Bin Al Nazr said, ‘The kingdom will remain among his^-saww people up to the end times’.

قَالَ وَ هَلْ لِلدَّهْرِ يَا سَطِيحُ مِنْ آخِرٍ

He said, ‘O Sateeh! Is there an end to the time?’

قَالَ نَعَمْ يَوْمَ يُجْمَعُ فِيهِ الْأَوَّلُونَ وَ الْآخِرُونَ وَ يَسْعَدُ فِيهِ الْمُحْسِنُونَ وَ يَشْقَى فِيهِ الْمُسِيئُونَ

He said, ‘The Day in which the former ones and the latter ones will be gathered, and the good does will have good fortune and the evil doers will be wretched’.

قَالَ أَ حَقٌّ مَا تُخْبِرُنَا يَا سَطِيحُ

He said, ‘Is it true what you are informing us, O Sateeh?’

قَالَ نَعَمْ وَ الشَّفَقِ وَ الْفَلَقِ‏ وَ اللَّيْلِ إِذَا اتَّسَقَ إِنَّ مَا أَنْبَأْتُكَ بِهِ لَحَقٌّ

He said, ‘Yes, by the twilight, and the dawn and the night when it reaches its fullness! What I have informed you of is true’.

فَلَمَّا فَرَغَ قَدِمَ عَلَيْهِ شِقٌّ فَدَعَاهُ فَقَالَ لَهُ يَا شِقُّ إِنِّي رَأَيْتُ رُؤْيَا هَالَتْنِي وَ فَظِعْتُ بِهَا فَأَخْبِرْنِي عَنْهَا فَإِنَّكَ إِنْ أَصَبْتَهَا أَصَبْتَ تَأْوِيلَهَا كَمَا قَالَ لِسَطِيحٍ وَ قَدْ كَتَمَهُ مَا قَالَ سَطِيحٌ لِيَنْظُرَ أَ يَتَّفِقَانِ أَمْ يَخْتَلِفَانِ

When he was free, Shiqq arrived. He summoned him. He said to him, ‘O Shiqq! I have seen a dream which has terrified me and I am alarmed by it, so inform me about it, for you, if you were to get it right, its interpretation would be corr If you were to get it correct, you will be correct in interpreting it’ – just as he had said it to Sateeh, and he concealed what Sateeh had said in order to look whether they were in agreement or differing.

قَالَ نَعَمْ رَأَيْتَ جُمْجُمَةً خَرَجَتْ مِنْ ظُلْمَةٍ فَوَقَعَتْ بَيْنَ رَوْضَةٍ وَ أَكَمَةٍ فَأَكَلَتْ مِنْهَا كُلُّ ذَاتِ نَسَمَةٍ

He said, ‘Yes. You saw a skull emerging from darkness, and it fell between a garden and hill, and it devoured all with a soull’.

قَالَ لَهُ الْمَلِكُ مَا أَخْطَأْتَ مِنْهَا فَمَا عِنْدَكَ فِي تَأْوِيلِهَا

The king said to him, ‘You have not erred from it, so what is its interpretation with you?’

قَالَ أَحْلِفُ بِمَا بَيْنَ الْحَرَّتَيْنِ مِنْ إِنْسَانٍ لَيَنْزِلَنَّ أَرْضَكُمُ الْحُبْشَانُ‏ فَلَيَغْلِبَنَّ عَلَى كُلِّ طَفْلَةِ الْبَنَانِ وَ لَيَمْلِكَنَّ مَا بَيْنَ أَنِينٍ‏ إِلَى نَجْرَانَ

He said, ‘I swear by the people who dwell between the two lava fields! The Abyssinians will descend upon your land. They will overcome every delicate fingertip and rule everything from Aneen to Najran’.

فَقَالَ لَهُ الْمَلِكُ وَ أَبِيكَ إِنَّ هَذَا لَنَا لَغَائِظٌ مُوجِعٌ فَمَتَى كَائِنٌ أَ فِي زَمَانِي أَمْ بَعْدَهُ

The king said to him, ‘By your father! This is grievous to us, painful. When would it happen, during my times or after it?’

قَالَ بَعْدَهُ بِزَمَانٍ ثُمَّ يَسْتَنْقِذُكُمْ مِنْهُمْ عَظِيمُ الشَّأْنِ وَ يُذِيقُهُمْ أَشَدَّ الْهَوَانِ

He said, ‘A long time after it. Then you all will be rescued from them by a man of magnificent rank and he will make them taste the severe humiliation’.

قَالَ وَ مَنْ هَذَا الْعَظِيمُ الشَّأْنِ

He said, ‘And who is this one of the magnificent rank?’

قَالَ غُلَامٌ لَيْسَ بِدَنِيٍّ وَ لَا مُدَنٍّ يَخْرُجُ مِنْ بَيْتِ ذِي يَزَنَ

He said, ‘A young boy who is neither lowly nor insignificant. He will emerge from the household of Zi Yazan’.

قَالَ فَهَلْ يَدُومُ سُلْطَانُهُ أَوْ يَنْقَطِعُ

He said, ‘Will his authority endure or be terminated?’

قَالَ بَلْ يَنْقَطِعُ بِرَسُولٍ مُرْسَلٌ يَأْتِي بِالْحَقِّ وَ الْعَدْلِ بَيْنَ أَهْلِ الدِّينِ وَ الْفَضْلِ يَكُونُ الْمُلْكُ فِي قَوْمِهِ إِلَى يَوْمِ الْفَصْلِ

He said, ‘But, it will be terminated by a Messenger^-saww Sent. He^-saww will come with the truth and justice between the people of religion and the merit. The kingdom will be in his^-saww people up to the Day of Decision’.

قَالَ وَ مَا يَوْمُ الْفَصْلِ

He said, ‘And what is the Day of decision?’

‏ قَالَ يَوْمٌ يُجْزَى فِيهِ الْوُلَاةُ يُدْعَى فِيهِ مِنَ السَّمَاءِ بِدَعَوَاتٍ يَسْمَعُ مِنْهَا الْأَحْيَاءُ وَ الْأَمْوَاتُ وَ يُجْمَعُ النَّاسُ لِلْمِيقَاتِ يَكُونُ فِيهِ لِمَنِ اتَّقَى الْفَوْزُ وَ الْخَيْرَاتُ

He said, ‘It is the Day in which the rulers will be Recompensed from the sky with a call. The living and the dead will hear it, and the people will be gathered for the appointment. During it the success and the goodness would be for the pious ones’.

قَالَ أَ حَقٌّ مَا تَقُولُ يَا شِقُّ

He said, ‘Is it true what you are saying, O Shiqq?’

قَالَ إِي وَ رَبِّ السَّمَاءِ وَ الْأَرْضِ وَ مَا بَيْنَهُمَا مِنْ رَفْعٍ وَ خَفْضٍ إِنَّمَا أَنْبَأْتُكَ لِحَقٍّ مَا فِيهِ أَمْضٌ

He said, ‘Yes by the Lord^-azwj of the sky and the earth and whatever is between them, from the elevation and the depression! But rather, I have informed you of is true. There is no doubt in it’’.[156]

56 كَنْزُ الْكَرَاجُكِيِّ، رُوِيَ‏ أَنَّ رَجُلًا حَدَّثَ رَسُولَ اللَّهِ ص فَقَالَ فِي حَدِيثِهِ خَرَجْتُ فِي طَلَبِ بَعِيرٍ لِي ضَلَّ فَوَجَدْتُهُ فِي ظِلِّ شَجَرَةٍ يَهُشُّ مِنْ وَرَقِهَا فَدَنَوْتُ مِنْهُ فَزَمَمْتُهُ وَ اسْتَوَيْتُ عَلَى كُورِهِ‏ ثُمَّ اقْتَحَمْتُ وَادِياً فَإِذَا أَنَا بِعَيْنٍ خَرَّارَةٍ وَ رَوْضَةٍ مُدْهَامَّةٍ وَ شَجَرَةٍ عَادِيَةٍ وَ إِذَا أَنَا بِقُسٍّ قَائِماً يُصَلِّي بَيْنَ قَبْرَيْنِ قَدِ اتَّخَذَ لَهُ بَيْنَهُمَا مَسْجِداً

‘Kanz’ of Al Karajaky –

‘It is reported that a man narrated a Hadeeth of Rasool-Allah^-saww and said in his Hadeeth, ‘I went out to seek a camel of mine which had strayed, and I found it in the shade of a tree shaking from its leaves. I approached it and reined it and evened its saddle upon it. Then I barged into a valley and there I was by a roaring spring and a green plush garden and tall trees, and I was with Qas standing praying between two graves, having taken a Masjid between the two.

قَالَ فَلَمَّا انْفَتَلَ‏ مِنْ صَلَاتِهِ قُلْتُ لَهُ مَا هَذَانِ الْقَبْرَانِ فَقَالَ هَذَانِ قَبْرَا أَخَوَيْنِ كَانَا لِي يَعْبُدَانِ اللَّهَ عَزَّ وَ جَلَّ مَعِي فِي هَذَا الْمَكَانِ فَأَنَا أَعْبُدُ اللَّهَ بَيْنَهُمَا إِلَى أَنْ أُلْحَقَ بِهِمَا

He said, ‘When he finished from his Salat, I said to him, ‘What are these two graves?’ He said, ‘These are the graves of two brothers of mine, worshipping Allah^-azwj Mighty and Majestic with me in this place. I worship Allah^-azwj between them until I meet up with them’.

قَالَ ثُمَّ الْتَفَتَ إِلَى الْقَبْرَيْنِ فَجَعَلَ يَبْكِي وَ هُوَ يَقُولُ‏

خَلِيلَيَّ هَبَّا طَالَ مَا قَدْ رَقَدْتُمَا		أَجِدُكُمَا أَمْ تَقْضِيَانِ كَرَاكُمَا
أَرَى خَلَلًا فِي الْجِلْدِ وَ الْعَظْمِ مِنْكُمَا		كَأَنَّ الَّذِي يَسْقِي الْعُقَارَ سَقَاكُمَا
أَ لَمْ تَعْلَمَا أَنِّي بِسِمْعَانَ مُفْرَدٌ		وَ مَا لِي بِسِمْعَانَ حَبِيبٌ سِوَاكُمَا
فَلَوْ جُعِلَتْ نَفْسٌ لِنَفْسٍ فِدَاءَهَا		لَجُدْتُ بِنَفْسِي أَنْ تَكُونَ فِدَاكُمَا

He said, ‘Then he turned towards the two graves and went on to cry and he said (in prose), ‘My friend of prolonged love what you rested. I found you both not to have fulfilled your sleep. I see a flaw in the skin and the bones from you, as if the One Who Quenches the land has Quenched you both. Do you not know that I am alone as Sam’an, and there is no beloved for me at Sam’an besides you two. If a soul were to be made to ransom for a soul, I would have found my soul to be sacrificed for you both’.

قَالَ فَقُلْتُ لَهُ فَلِمَ لَا تَلْحَقُ بِقَوْمِكَ فَتَكُونَ مَعَهُمْ فِي خَيْرِهِمْ وَ شَرِّهِمْ فَقَالَ ثَكِلَتْكَ أُمُّكَ أَ مَا عَلِمْتَ أَنَّ وُلْدَ إِسْمَاعِيلَ تَرَكُوا دِينَ أَبِيهِمْ وَ اتَّبَعُوا الْأَضْدَادَ وَ عَظَّمُوا الْأَنْدَادَ ‏

He said, ‘I said to him, ‘Why don’t you adhere to your people and become with them among their good ones and their evil ones?’ He said, ‘May your mother be bereft of you! But do you not know that the children of Ismail^-as left the Religion of their father^-as and followed the adversaries and revered the rival gods’.

قُلْتُ فَمَا هَذِهِ الصَّلَاةُ الَّتِي لَا تَعْرِفُهَا الْعَرَبُ فَقَالَ أُصَلِّيهَا لِإِلَهِ السَّمَاءِ فَقُلْتُ وَ لِلسَّمَاءِ إِلَهٌ غَيْرَ اللَّاتِ وَ الْعُزَّى فَأَسْقَطَ وَ امْتُقِعَ لَوْنُهُ وَ قَالَ إِلَيْكَ‏ عَنِّي يَا أَخَا إِيَادٍ إِنَّ لِلسَّمَاءِ إِلَهاً هُوَ الَّذِي خَلَقَهَا وَ بِالْكَوَاكِبِ زَيَّنَهَا وَ بِالْقَمَرِ الْمُنِيرِ أَشْرَقَهَا أَظْلَمَ لَيْلَهَا وَ أَضْحَى نَهَارَهَا

I said, ‘What are these Salat which the Arabs do not recognise?’ He said, ‘I prayed these for the God^-azwj of the skies’. I said, ‘And for the sky there is a God other than Al-Laat and Al-Uzza (two idols)?’ He was silent and his complexion changed, and he said, ‘Go away from me O brother of Iyad. For the sky there is a God^-azwj Who Created it, and He^-azwj Adorned it with the planets (stars), and Shone it with a radiant moon, Darkened its nights and Illuminated its days.

وَ سَوْفَ تَعُمُّهُمْ مِنْ هَذِهِ الرَّحْمَةِ وَ أَوْمَأَ بِيَدِهِ نَحْوَ مَكَّةَ بِرَجُلٍ أَبْلَجَ مِنْ وُلْدِ لُوَيِّ بْنِ غَالِبٍ يُقَالُ لَهُ مُحَمَّدٌ يَدْعُو إِلَى كَلِمَةِ الْإِخْلَاصِ مَا أَظُنُّ أَنِّي أُدْرِكُهُ وَ لَوْ أَدْرَكْتُ أَيَّامَهُ لَصَفَقْتُ بِكَفِّي عَلَى كَفِّهِ وَ لَسَعَيْتُ مَعَهُ حَيْثُ يَسْعَى

And very soon the Mercy would pervade from this’ – and he gestured to around Makkah, ‘by an eloquent man from the sons of Lawy Bin Galib called ‘Muhammad’, calling to the sincere Word. I do not thing I will come across him^-saww, and if I do come across his^-saww days I shall clasp my hand upon his^-saww hand, and strive with him^-saww wherever he^-saww strives’.

فَقَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ أَخِي قُسّاً يُحْشَرُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ

Rasool-Allah^-saww said: ‘May Allah^-azwj have Mercy my^-saww brother Qas. He will be Gathered on the Day of Qiyamah as a community, alone’’.[157]

57^– أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ‏ عَنْهُ قَالَ: أَقْبَلْنَا مِنْ صِفِّينَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع فَنَزَلَ الْعَسْكَرُ قَرِيباً مِنْ دَيْرِ نَصْرَانِيٍّ إِذْ خَرَجَ عَلَيْنَا مِنَ الدَّيْرِ شَيْخٌ جَمِيلٌ‏ حَسَنُ الْوَجْهِ حَسَنُ الْهَيْئَةِ وَ السَّمْتِ مَعَهُ كِتَابٌ فِي يَدِهِ حَتَّى أَتَى أَمِيرَ الْمُؤْمِنِينَ ع فَسَلَّمَ عَلَيْهِ بِالْخِلَافَةِ فَقَالَ لَهُ عَلِيٌّ ع مَرْحَباً يَا أَخِي شَمْعُونَ بْنَ حَمُّونَ كَيْفَ حَالُكَ رَحِمَكَ اللَّهُ

I (Majlisi) am saying, ‘I found in the book of Suleym Bin Qays, from Aban Bin Abu Ayash, from him who said, ‘We came back from Siffeen along with Amir Al-Momineen^-asws. The army camped near to a Christian Monastery. A very old man, of a beautiful face, good built and good looks came out from the Monastery, and he had a book in his hand. He came over to Amir Al-Momineen^-asws. He greeted him^-asws as ‘Caliph’. Ali^-asws said to him: ‘Welcome, O my^-asws brother Shamoon Bin Hamoon. May Allah^-azwj have Mercy on you, how are you?’

فَقَالَ بِخَيْرٍ يَا أَمِيرَ الْمُؤْمِنِينَ وَ سَيِّدَ الْمُسْلِمِينَ وَ وَصِيَّ رَسُولِ رَبِّ الْعَالَمِينَ إِنِّي مِنْ نَسْلِ رَجُلٍ مِنْ‏ حَوَارِيِّ عِيسَى ابْنِ مَرْيَمَ ع وَ فِي رِوَايَةٍ أُخْرَى أَنَا مِنْ نَسْلِ حَوَارِيِّ أَخِيكَ عِيسَى ابْنِ مَرْيَمَ ع مِنْ نَسْلِ شَمْعُونَ بْنِ يُوحَنَّا وَ كَانَ أَفْضَلَ حَوَارِيِّ عِيسَى ابْنِ مَرْيَمَ ع الِاثْنَيْ عَشَرَ وَ أَحَبَّهُمْ إِلَيْهِ وَ آثَرَهُمْ عِنْدَهُ وَ إِلَيْهِ أَوْصَى عِيسَى ع وَ إِلَيْهِ دَفَعَ كُتُبَهُ وَ عِلْمَهُ وَ حِكْمَتَهُ فَلَمْ يَزَلْ أَهْلُ بَيْتِهِ عَلَى دِينِهِ مُتَمَسِّكِينَ عَلَيْهِ‏ لَمْ يَكْفُرُوا وَ لَمْ يُبَدِّلُوا وَ لَمْ يُغَيِّرُوا

He said, ‘I am well, O Amir Al-Momineen^-asws, and O the Chief of the Muslims, and O the Successor of the Messenger^-saww of the Lord^-azwj of the Worlds. I am from the lineage of men from the disciples of your^-asws brother Isa Bin Maryam may Peace be upon him^-as, and I am from the lineage of Shamoon Bin Yohanna^-as, the successor of Isa Bin Maryam^-as. And he was the best of the twelve disciples of Isa Bin Maryam^-as and the most beloved to him^-as, and it is to him^-as that Isa Bin Maryam^-as bequeathed to, and it is to him^-as that he^-as hand over his^-as Book, and his^-as knowledge, and his^-as wisdom. The people of his^-as household never ceased to be on his^-as Religion, having attached themselves to his^-as nation. They never denied it, nor did they replace it, nor did they alter it.

وَ تِلْكَ الْكُتُبُ عِنْدِي إِمْلَاءُ عِيسَى ابْنِ مَرْيَمَ ع وَ خَطُّ أَبِينَا بِيَدِهِ وَ فِيهِ كُلُّ شَيْ‏ءٍ يَفْعَلُ النَّاسُ مِنْ بَعْدِهِ مَلِكٌ مَلِكٌ وَ مَا يَمْلِكُ وَ مَا يَكُونُ فِي زَمَانِ كُلِّ مَلِكٍ مِنْهُمْ حَتَّى يَبْعَثَ اللَّهُ رَجُلًا مِنَ الْعَرَبِ مِنْ وُلْدِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ مِنْ أَرْضٍ تُدْعَى تِهَامَةَ مِنْ قَرْيَةٍ يُقَالُ لَهَا مَكَّةُ يُقَالُ لَهُ أَحْمَدُ الْأَنْجَلُ‏ الْعَيْنَيْنِ الْمَقْرُونُ الْحَاجِبَيْنِ صَاحِبُ النَّاقَةِ وَ الْحِمَارِ وَ الْقَضِيبِ وَ التَّاجِ يَعْنِي الْعِمَامَةَ لَهُ اثْنَا عَشَرَ اسْماً

And those Books are in my possession as dictated by Isa^-as Bin Maryam^-as in the writing of our father by his hand, and in these is everything that the people will be doing, king after king, and for how long they will rule, and what will transpire in the reign of every king from among them until Allah^-azwj Sends a man from the Arabs, from the Children of Ismail Bin Ibrahim^-as, the Friend of the Beneficent^-azwj, from the land called Tahaamat from a village called Makka. His^-saww name will be Ahmad^-saww. He^-saww will have two wide eyes with connected eyebrows. He^-saww will be the owner of the camel, and the donkey, and the staff, and the crown – meaning the turban. He^-saww will have twelve names for him^-saww.

ثُمَّ ذَكَرَ مَبْعَثَهُ وَ مَوْلِدَهُ وَ هِجْرَتَهُ وَ مَنْ يُقَاتِلُهُ وَ مَنْ يَنْصُرُهُ وَ مَنْ يُعَادِيهِ وَ كَمْ يَعِيشُ وَ مَا تَلْقَى أُمَّتُهُ بَعْدَهُ إِلَى أَنْ يُنْزِلَ اللَّهُ عِيسَى ابْنَ مَرْيَمَ ع مِنَ السَّمَاءِ

Then, in it is the mention of the declaration of his^-saww Prophet-hood, and his^-saww coming (to earth), and his^-saww migration, and the ones who will fight against him^-saww, and the ones who will help him^-saww, and the ones who will be inimical to him^-saww, and for how long he^-saww will live, and what the community will undergo after him^-saww regarding the sects and the differences. And in it are the names of every Imam^-asws of guidance and the Imam of misguidance, until such time as Allah^-azwj Sends down Isa^-as Bin Maryam^-as from the sky.

فَذَكَرَ فِي ذَلِكَ الْكِتَابِ ثَلَاثَةَ عَشَرَ رَجُلًا مِنْ وُلْدِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ ص هُمْ خَيْرُ مَنْ خَلَقَ اللَّهُ وَ أَحَبُّ مَنْ خَلَقَ اللَّهُ إِلَى اللَّهِ وَ إِنَّ اللَّهَ وَلِيُّ مَنْ وَالاهُمْ وَ عَدُوُّ مَنْ عَادَاهُمْ مَنْ أَطَاعَهُمُ اهْتَدَى وَ مَنْ عَصَاهُمْ ضَلَّ طَاعَتُهُمْ لِلَّهِ طَاعَةٌ وَ مَعْصِيَتُهُمْ لِلَّهِ مَعْصِيَةٌ

In the Book there is a mention of thirteen men from the Children of Ismail^-as Bin Ibrahim^-as the Friend of Allah^-azwj, who are the best of the Creation of Allah^-azwj and the most Beloved to Allah^-azwj from the Creation of Allah^-azwj. And Allah^-azwj will Befriend the one who befriends them^-asws, and be Inimical to the one who is inimical to them^-asws. The one who obeys them^-asws will be guided, and the one who disobeys them will go astray. In their^-asws obedience, Allah^-azwj is obeyed, and in their^-asws disobedience, Allah^-azwj is disobeyed.

مَكْتُوبَةٌ فِيهِ أَسْمَاؤُهُمْ وَ أَنْسَابُهُمْ وَ نَعْتُهُمْ وَ كَمْ يَعِيشُ كُلُّ رَجُلٍ مِنْهُمْ وَاحِدٌ بَعْدَ وَاحِدٍ وَ كَمْ رَجُلٍ مِنْهُمْ يَسْتُرُ أَدِلَّةً لِلنَّاسِ حَتَّى يُنْزِلَ‏ اللَّهُ عِيسَى ع عَلَى آخِرِهِمْ

Written in it are their^-asws names, and their^-asws lineages, and their^-asws ‘Kunya’ (teknonyms), and for how long each of these men^-asws will live, one after the other, and how many men from them^-asws will veil the Religion and conceal it from his^-asws people, and one^-asws who will make it to be apparent, and the one^-asws who will rule, and the one^-asws to whom the people will submit to, until such time as Allah^-azwj Sends down Isa Bin Maryam^-as from the sky to the last one^-asws of them^-asws.

فَيُصَلِّي عِيسَى ع خَلْفَهُ وَ يَقُولُ إِنَّكُمْ أَئِمَّةٌ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَتَقَدَّمَكُمْ فَيَتَقَدَّمُ فَيُصَلِّي بِالنَّاسِ وَ عِيسَى ع خَلْفَهُ فِي الصَّفِ‏ أَوَّلُهُمْ وَ أَفْضَلُهُمْ وَ خَيْرُهُمْ لَهُ مِثْلُ أُجُورِهِمْ وَ أُجُورِ مَنْ أَطَاعَهُمْ وَ اهْتَدَى بِهُدَاهُمْ

Isa^-as will Pray behind him^-asws and he^-as will say: ‘You^-asws are the Imams^-asws, it does not befit anyone to be in front of you^-asws’. He^-asws will move forward and Pray with the people, and Isa^-as will be behind him^-asws in the first row. The first of them^-asws will be the highest of them^-asws, and the last of them^-asws, for him^-asws will be the recompense of all the ones who obeyed them^-asws and were guided by their^-asws guidance.

أَحْمَدُ رَسُولُ اللَّهِ ص وَ اسْمُهُ مُحَمَّدٌ وَ يَاسِينُ وَ الْفَتَّاحُ وَ الْخَتَّامُ‏ وَ الْحَاشِرُ وَ الْعَاقِبُ وَ الْمَاحِي وَ فِي نُسْخَةٍ أُخْرَى مَكَانَ الْمَاحِي الْفَتَّاحُ وَ الْقَائِدُ وَ هُوَ نَبِيُّ اللَّهِ وَ خَلِيلُ اللَّهِ وَ حَبِيبُ اللَّهِ وَ صَفِيُّهُ وَ أَمِينُهُ وَ خِيَرَتُهُ يَرَى تَقَلُّبَهُ فِي السَّاجِدِينَ وَ فِي نُسْخَةٍ أُخْرَى يَرَاهُ تَقَلُّبَهُ فِي السَّاجِدِينَ يَعْنِي فِي أَصْلَابِ النَّبِيِّينَ وَ يُكَلِّمُهُ بِرَحْمَتِهِ

Ahmad^-saww is the Messenger of Allah^-saww, and his^-saww name is Muhammad^-saww, and Yaseen, and Taha, and Noon, and Al-Fateh, and Al-Khatam, and Al-Haashar, and Al-Aaqab, and Al-Maahy’. And he^-saww is the Prophet^-saww of Allah^-azwj, and the Friend of Allah^-azwj, and the Beloved of Allah^-azwj, and of His^-azwj Qualities, and His^-azwj Trustee, and His^-azwj, the best one. He^-saww will have been transferred within the worshippers – meaning in the foreheads of the Prophets^-as – and Allah^-azwj will Speak to him^-saww by His^-azwj Mercy.

فَيَذْكُرُ إِذَا ذَكَرَ وَ هُوَ أَكْرَمُ خَلْقِ اللَّهِ عَلَى اللَّهِ وَ أَحَبُّهُمْ إِلَى اللَّهِ لَمْ يَخْلُقِ اللَّهُ خَلْقاً مَلَكاً مُقَرَّباً وَ لَا نَبِيّاً مُرْسَلًا آدَمَ فَمَنْ سِوَاهُ خَيْراً عِنْدَ اللَّهِ وَ لَا أَحَبَّ إِلَى اللَّهِ مِنْهُ

He^-azwj will Mention, when He^-azwj will Mention. And he^-saww is the most prestigious to Allah^-azwj of the Creatures of Allah^-azwj, and the most Beloved of them to Allah^-azwj. Never has Allah^-azwj Created a creature – neither an Angel of Proximity nor a Messenger Prophet^-as, from Adam^-as and others – better than him^-saww and more Beloved to Allah^-azwj than him^-saww.

يُقْعِدُهُ يَوْمَ الْقِيَامَةِ عَلَى عَرْشِهِ وَ يُشَفِّعُهُ فِي كُلِّ مَنْ شَفَعَ فِيهِ بِاسْمِهِ جَرَى الْقَلَمُ فِي اللَّوْحِ الْمَحْفُوظِ فِي أُمِّ الْكِتَابِ

Allah^-azwj will Make him^-saww to sit upon His^-azwj Throne, and He^-azwj will Accept the intercession of every one that he^-saww intercedes for. And it is by his^-saww name that the Pen flows on the Guarded Tablet in the Mother of the Book.

ثُمَّ أَخُوهُ صَاحِبُ اللِّوَاءِ إِلَى يَوْمِ الْمَحْشَرِ الْأَكْبَرِ وَ وَصِيُّهُ وَ وَزِيرُهُ وَ خَلِيفَتُهُ فِي أُمَّتِهِ وَ أَحَبُّ خَلْقِ اللَّهِ إِلَى اللَّهِ بَعْدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدَهُ

Then his^-saww brother^-asws will be the owner of the Banner on the Day of Qiyamah, the Day of the Great Resurrection, Ali^-asws Bin Abu Talib^-asws, his^-saww brother, and his^-saww successor^-asws, and his^-saww Vizier, and the Caliph in his^-saww community, and the most Beloved of the creatures of Allah^-azwj after him^-saww Ali^-asws Bin Abu Talib^-asws is the Guardian of every believer after him^-saww.

ثُمَّ أَحَدَ عَشَرَ إِمَاماً مِنْ وُلْدِ مُحَمَّدٍ وَ وُلْدِ الْأَوَّلِ‏ اثْنَانِ مِنْهُمْ سَمِّيَا ابْنَيْ هَارُونَ شَبَّرَ وَ شَبِيرٍ وَ فِي نُسْخَةٍ أُخْرَى ثُمَّ أَحَدَ عَشَرَ مِنْ وُلْدِ وَلَدِهِ‏ أَوَّلُهُمْ شَبَّرُ وَ الثَّانِي شَبِيرٌ وَ تِسْعَةٌ مِنْ شَبِيرٍ وَاحِدٌ بَعْدَ وَاحِدٍ وَ فِي نُسْخَةِ الْأُولَى وَ تِسْعَةٌ مِنْ وُلْدِ أَصْغَرِهِمَا وَ هُوَ الْحُسَيْنُ وَاحِدٌ بَعْدَ وَاحِدٍ آخِرُهُمْ الَّذِي يُصَلِّي عِيسَى ابْنُ مَرْيَمَ ع خَلْفَهُ

Then eleven Imams^-asws from the Children of the first of the twelve, two of his^-asws sons will be named after the sons of Haroun^-as, Shabbar and Shabbir, one after one, and nine from the children of the younger of the two, and he^-asws is Al-Husayn^-asws, one after the other, the last one^-asws of them^-asws being the one^-asws behind whom^-asws Isa^-as Bin Maryam^-as will Pray.

فِيهِ تَسْمِيَةُ كُلِّ مَنْ يَمْلِكُ مِنْهُمْ وَ مَنْ يَسْتَتِرُ بِدِينِهِ وَ مَنْ يَظْهَرُ فَأَوَّلُ مَنْ يَظْهَرُ مِنْهُمْ يَمْلَأُ جَمِيعَ بِلَادِ اللَّهِ قِسْطاً وَ عَدْلًا وَ يَمْلِكُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ حَتَّى يُظْهِرَهُ اللَّهُ عَلَى الْأَدْيَانِ كُلِّهَا

In it are the names of everyone who will rule from among them^-asws, and the one^-asws who will veil his^-asws Religion and conceal it, and the one^-asws who will make it to be apparent. So, the first one^-asws from among them who^-asws will manifest the Religion, Allah^-azwj Will Fill up all the countries with equity and justice, and he^-asws will rule over what is between the East and the West, until Allah^-azwj will Manifest it (Islam) over all the religions.

فَلَمَّا بُعِثَ النَّبِيُّ ص وَ أَبِي حَيٌّ صَدَّقَ بِهِ وَ آمَنَ بِهِ وَ شَهِدَ أَنَّهُ رَسُولُ اللَّهِ ص وَ كَانَ شَيْخاً كَبِيراً لَمْ يَكُنْ بِهِ شُخُوصٌ فَمَاتَ وَ قَالَ يَا بُنَيَّ إِنَّ وَصِيَّ مُحَمَّدٍ ص وَ خَلِيفَتَهُ الَّذِي اسْمُهُ فِي هَذَا الْكِتَابِ وَ نَعْتُهُ سَيَمُرُّ بِكَ إِذَا مَضَى ثَلَاثَةٌ مِنْ أَئِمَّةِ الضَّلَالَةِ يُسَمَّوْنَ بِأَسْمَائِهِمْ وَ قَبَائِلِهِمْ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ وَ نَعْتِهِمْ وَ كَمْ يَمْلِكُ كُلُّ وَاحِدٍ مِنْهُمْ

(Shamoon Bin Hamoon said) When the Prophet^-saww declared his^-saww Prophet-hood – and my father was alive – he ratified it and believed by it and testified that he^-saww is the Messenger of Allah^-saww, and he was a very old man and he was not able to walk. My father died and said to me, ‘The successor^-asws of Muhammad^-saww and his^-saww Caliph – whose name is in this Book along with his^-asws ‘Kuniya’ (teknonym) – will pass by you after the passing away of three Imams from the Imams of misguidance who will call to the Fire who have been named with their names, and their tribes, so and so, and so and so, and so and so, and their ‘Kuniya’ (teknonyms), and how long they will rule for, each one of them.

فَإِذَا مَرَّ بِكَ فَاخْرُجْ إِلَيْهِ وَ بَايِعْهُ وَ قَاتِلْ مَعَهُ عَدُوَّهُ فَإِنَّ الْجِهَادَ مَعَهُ كَالْجِهَادِ مَعَ مُحَمَّدٍ ص وَ الْمُوَالِيَ لَهُ كَالْمُوَالِي لِمُحَمَّدٍ ص وَ الْمُعَادِيَ لَهُ كَالْمُعَادِي لِمُحَمَّدٍ ص

When he^-asws passes by you, come out to him^-asws and pay allegiance to him^-asws, and fight alongside him^-asws against his^-asws enemies, for the struggling (Jihad) with him^-asws is like struggling (Jihad) with Muhammad^-saww, and befriending him^-asws is like befriending Muhammad^-saww and being inimical to him^-asws is like being inimical to Muhammad^-saww’.

وَ فِي هَذَا الْكِتَابِ يَا أَمِيرَ الْمُؤْمِنِينَ [إِنَ‏] اثْنَيْ عَشَرَ إِمَاماً مِنْ قُرَيْشٍ وَ مِنْ قَوْمِهِ‏ مِنْ أَئِمَّةِ الضَّلَالَةِ يُعَادُونَ أَهْلَ بَيْتِهِ وَ يَدَّعُونَ حَقَّهُمْ وَ يَمْنَعُونَهُمْ مِنْهُ وَ يَطْرُدُونَهُمْ وَ يَحْرِمُونَهُمْ وَ يَتَبَرَّءُونَ مِنْهُمْ وَ يُخِيفُونَهُمْ

And in this Book – O Amir Al-Momineen^-asws – are twelve Imams from the Quraysh from his^-saww nation who will be the enemies of the People^-asws of his^-saww Household, and they will prevent them^-asws from their^-asws rights, and will fight against them^-asws and will expel them^-asws, and deprive them^-asws and disavow from them^-asws, and frighten them^-asws.

مُسَمَّوْنَ وَاحِداً وَاحِداً بِأَسْمَائِهِمْ وَ نَعْتِهِمْ وَ كَمْ يَمْلِكُ كُلُّ وَاحِدٍ مِنْهُمْ وَ مَا يَلْقَى مِنْهُمْ وُلْدُكَ وَ أَنْصَارُكَ وَ شِيعَتُكَ مِنَ الْقَتْلِ وَ الْحَرْبِ وَ الْبَلَاءِ وَ الْخَوْفِ وَ كَيْفَ يُدِيلُكُمُ‏ اللَّهُ مِنْهُمْ وَ مِنْ أَوْلِيَائِهِمْ وَ أَنْصَارِهِمْ وَ مَا يَلْقَوْنَ‏ مِنْ الذُّلِّ وَ الْحَرْبِ وَ الْبَلَاءِ وَ الْخِزْيِ وَ الْقَتْلِ وَ الْخَوْفِ مِنْكُمْ‏ أَهْلَ الْبَيْتِ

They have been named, one after the other, by their names and their ‘Kuniya’ (teknonyms), and how long each man from them will rule and what his kingdom will be, and what will be meted out (grudges) to your^-asws children, and your^-asws helpers, and your^-asws Shias, regarding the killings and the fear and the afflictions. And how Allah^-azwj will Protect you^-asws People^-asws of the Household, from them, and the ones who befriend them, and their helpers, from their disgrace, and their battles, and their afflictions, and the disgrace, and the killings, and the fear.

يَا أَمِيرَ الْمُؤْمِنِينَ ابْسُطْ يَدَكَ أُبَايِعْكَ بِأَنِّي‏ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَشْهَدُ أَنَّكَ خَلِيفَةُ رَسُولِ اللَّهِ ص فِي أُمَّتِهِ وَ وَصِيُّهُ وَ شَاهِدُهُ عَلَى خَلْقِهِ وَ حُجَّتُهُ فِي أَرْضِهِ وَ أَنَّ الْإِسْلَامَ دِينُ اللَّهِ وَ أَنِّي أَبْرَأُ مِنْ كُلِّ دِينٍ خَالَفَ دِينَ الْإِسْلَامِ فَإِنَّهُ دِينُ اللَّهِ الَّذِي اصْطَفَاهُ لِنَفْسِهِ وَ رَضِيَهُ لِأَوْلِيَائِهِ وَ إِنَّهُ دِينُ عِيسَى ابْنِ مَرْيَمَ ع وَ مَنْ كَانَ قَبْلَهُ مِنْ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ

Then he said, ‘O Amir Al-Momineen^-asws, extend your^-asws hand so I can give allegiance to you, for I testify that there is no god except Allah^-azwj, and I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Messenger^-saww, and I testify that you^-asws are the Caliph of the Messenger of Allah^-saww in his^-saww community, and are his^-saww successor^-asws, and his^-saww witness over His^-azwj earth and Proof in His^-azwj earth, and that Islam is the religion of Allah^-azwj and I distance myself from every religion that is different to the Religion of Islam, for it is the Religion that Allah^-azwj has Chosen Himself^-azwj and is Pleased with it for His^-azwj Guardians, and it is the Religion of Isa^-as Bin Maryam^-as and the ones before him^-as from the Prophets^-as and the Messengers^-as.

وَ هُوَ الَّذِي دَانَ بِهِ مَنْ مَضَى مِنْ آبَائِي وَ إِنِّي أَتَوَلَّاكَ وَ أَتَوَلَّى أَوْلِيَاءَكَ وَ أَبْرَأُ مِنْ عَدُوِّكَ وَ أَتَوَلَّى الْأَئِمَّةَ مِنْ وُلْدِكَ وَ أَبْرَأُ مِنْ عَدُوِّهِمْ وَ مِمَّنْ خَالَفَهُمْ وَ بَرِئَ مِنْهُمْ وَ ادَّعَى حَقَّهُمْ وَ ظَلَمَهُمْ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ ثُمَّ تَنَاوَلَ يَدَهُ فَبَايَعَهُ

And this is what the ones who have passed from my forefathers had made it to be their Religion. And I hereby befriend you^-asws and your^-asws friends, and distance myself from your^-asws enemies and befriend the eleven Imams^-asws from your^-asws children, and distance myself from their^-asws enemies and from the ones who oppose them^-asws, and distance myself from those who claimed their^-asws rights, and oppressed them, be they from the former ones or the later ones. Then he took his^-asws hand and gave allegiance to him^-asws.

ثُمَّ قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع نَاوِلْنِي كِتَابَكَ فَنَاوَلَهُ إِيَّاهُ وَ قَالَ عَلِيٌّ ع لِرَجُلٍ مِنْ أَصْحَابِهِ قُمْ مَعَ الرَّجُلِ فَأَحْضِرْ تَرْجُمَاناً يَفْهَمُ كَلَامَهُ فَلْيَنْسَخْهُ لَكَ بِالْعَرَبِيَّةِ فَلَمَّا أَتَاهُ بِهِ قَالَ لِابْنِهِ الْحَسَنِ يَا بُنَيَّ ايتِنِي بِالْكِتَابِ الَّذِي دَفَعْتُهُ إِلَيْكَ

Then Amir Al-Momineen^-asws said to him: ‘Hand over to me^-asws your Book’. He handed it over to him^-asws. Ali^-asws said to a man from his^-asws companions: ‘Arise and go with this man and look at the translation, and understand its words, and make a copy of it explaining it in Arabic. He gave it to him^-asws in Arabic. When he came with it, he^-asws said to his^-asws son Al-Hassan^-asws: ‘O my^-asws son, give me^-asws the Book that I^-asws had handed it over to you^-asws’. He^-asws came with it.

يَا بُنَيَّ اقْرَأْهُ وَ انْظُرْ أَنْتَ يَا فُلَانُ فِي نُسْخَةِ هَذَا الْكِتَابِ فَإِنَّهُ خَطِّي بِيَدِي وَ إِمْلَاءُ رَسُولِ اللَّهِ ص فَقَرَأَهُ فَمَا خَالَفَ حَرْفاً وَاحِداً لَيْسَ فِيهِ تَقْدِيمٌ وَ لَا تَأْخِيرٌ كَأَنَّهُ إِمْلَاءُ رَجُلٍ وَاحِدٍ عَلَى رَجُلَيْنِ

He^-asws said: ‘O my^-asws son^-asws, read it out – and look, O so and so which you are ignorant of – in the copy of this Book, for it has been written by my^-asws hand as dictated to me^-asws by the Messenger of Allah^-saww.  He^-asws read it out and there was no difference of even a single letter, between the first one and the other one, as if they both had been dictated by the same man to two men.

فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَوْ شَاءَ لَمْ تَخْتَلِفِ الْأُمَّةُ وَ لَمْ تَفْتَرِقْ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَنْسَنِي وَ لَمْ يَضَعْ أَمْرِي وَ لَمْ يُخْمِلْ ذِكْرِي عِنْدَهُ وَ عِنْدَ أَوْلِيَائِهِ إِذْ صَغُرَ وَ خَمَلَ عِنْدَهُ ذِكْرُ أَوْلِيَاءِ الشَّيْطَانِ وَ حِزْبِهِ

Amir Al-Momineen^-asws Praised Allah^-azwj and Extolled Him^-azwj, and said: ‘Praise be to the One^-azwj Who, had He^-azwj Desired as such, there would have been no differences in the community nor would it have been separated (into sects), and Praise be to Allah^-azwj Who did not Forget me^-asws or let my^-asws affairs go to waste, and did not Hide my^-asws remembrance with Him^-azwj or His^-azwj Friends, even a little, and Hid the remembrance of the friends of the Satan^-la and his^-la group.

فَفَرِحَ بِذَلِكَ مَنْ حَضَرَ مِنْ شِيعَةِ عَلِيٍّ ع وَ شَكَرَ كثِيرٌ مِمَّنْ حَوْلَهُ حَتَّى عَرَفْنَا ذَلِكَ فِي وُجُوهِهِمْ وَ أَلْوَانِهِمْ

Those Shias who were present with Amir Al-Momineen^-asws were happy with that and were thankful, and that displeased many who were around him^-asws to the extent that we recognised that in their faces and their colours (expressions)’’.[158]

58^– وَ قَالَ السَّيِّدُ بْنُ طَاوُسٍ رَوَّحَ اللَّهُ رُوحَهُ فِي كِتَابِ سَعْدِ السُّعُودِ وَجَدْتُ فِي صُحُفِ إِدْرِيسَ النَّبِيِّ ع فِيمَا خَاطَبَ اللَّهُ بِهِ إِبْلِيسَ وَ أَنْظَرَهُ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ قَالَ وَ انْتَخَبْتُ لِذَلِكَ الْوَقْتِ عِبَاداً لِي امْتَحَنْتُ قُلُوبَهُمْ لِلْإِيمَانِ

And the Seyyid Bin Tawous in the book ‘Sa’ad Al Saoud’ –

‘I found in the Parchment of the Prophet Idrees^-as among what Allah^-azwj had Addressed Iblees^-la with and Respited him^-la up to a day of the known time, He^-azwj Said: “And I^-azwj have Selected servants for Me^-azwj for that time. I^-azwj shall Test their hearts for the Eman!”

إِلَى أَنْ قَالَ أُولَئِكَ أَوْلِيَائِي اخْتَرْتُ لَهُمْ نَبِيّاً مُصْطَفًى وَ أَمِيناً مُرْتَضًى فَجَعَلْتُهُ لَهُمْ نَبِيّاً وَ رَسُولًا وَ جَعَلْتُهُمْ لَهُ أَوْلِيَاءَ وَ أَنْصَاراً تِلْكَ أُمَّةٌ اخْتَرْتُهَا لِنَبِيِّيَ الْمُصْطَفَى وَ أَمِينِيَ الْمُرْتَضَى

– until He^-azwj Said: “They are My^-azwj friends. I^-azwj have Chosen a Prophet^-saww for them, Chosen, and trusted, Pleased with. I^-azwj shall Make him^-saww a Prophet^-saww for them, and a Messenger^-saww, and Make them as friends for him^-saww and helpers. That is a community I^-azwj have Selected for My^-azwj Chosen Prophet^-saww, and My^-azwj Trusted one, the one I^-azwj am Pleased with!”

ثُمَّ قَالَ وَ نَظَرَ آدَمُ إِلَى‏ طَائِفَةٍ مِنْ ذُرِّيَّتِهِ يَتَلَأْلَأُ نُورُهُمْ قَالَ آدَمُ مَا هَؤُلَاءِ

Then he (the narrator) said, ‘And Adam^-as looked at a group of his^-as offspring, their radiance was shining. Adam^-as said: ‘What are they?’

قَالَ هَؤُلَاءِ الْأَنْبِيَاءُ مِنْ ذُرِّيَّتِكَ

He^-azwj Said: “They are the Prophets^-as from your^-as offsring!”

قَالَ يَا رَبِّ فَمَا بَالُ نُورِ هَذَا الْأَخِيرِ سَاطِعاً عَلَى نُورِهِمْ جَمِيعاً

He^-as said: ‘O Lord^-azwj, so what is the matter? The radiance of this one has spread upon all their radiances?’

قَالَ لِفَضْلِهِ عَلَيْهِمْ جَمِيعاً

He^-azwj Said: “Due to his^-saww merit upon them all!”

قَالَ وَ مَنْ هَذَا النَّبِيُّ يَا رَبِّ وَ مَا اسْمُهُ

He^-as said: ‘And who is this Prophet^-saww, O Lord^-azwj, and what is his^-as name?’

قَالَ هَذَا مُحَمَّدٌ نَبِيِّي وَ رَسُولِي وَ أَمِينِي وَ نَجِيبِي وَ نَجِيِّي وَ خِيَرَتِي وَ صَفْوَتِي وَ خَالِصَتِي وَ حَبِيبِي وَ خَلِيلِي وَ أَكْرَمُ خَلْقِي عَلَيَّ وَ أَحَبُّهُمْ إِلَيَّ وَ آثَرُهُمْ عِنْدِي وَ أَقْرَبُهُمْ مِنِّي وَ أَعْرَفُهُمْ لِي وَ أَرْجَحُهُمْ حِلْماً وَ عِلْماً وَ إِيمَاناً وَ يَقِيناً وَ صِدْقاً وَ بِرّاً وَ عَفَافاً وَ عِبَادَةً وَ خُشُوعاً وَ وَرَعاً وَ سِلْماً وَ إِسْلَاماً

He^-azwj Said: “This is Muhammad^-saww My^-azwj Prophet^-saww, and My^-azwj Rasool^-saww, and My^-azwj Trusted, and My^-azwj oedigreed, and My^-azwj confidant, and My^-azwj elite, and My^-azwj sincere, and My^-azwj beloved, and My^-azwj friend, and most honourable unto Me^-azwj of My^-azwj creatures and their most beloved to Me^-azwj, and their most impactful in My^-azwj Presence, and their nearest from Me^-azwj, and their most recognising of Me^-azwj, and their most outweighing of forbearance, and knowledge, and Eman, and conviction, and truthfulness, and righteousness, and chastity, and worship, and humility, and devoutness, and submission, and Islam!

أَخَذْتُ لَهُ مِيثَاقَ حَمَلَةِ عَرْشِي فَمَا دُونَهُمْ مِنْ خَلَائِقِي فِي السَّمَاوَاتِ وَ الْأَرْضِ بِالْإِيمَانِ بِهِ وَ الْإِقْرَارِ بِنُبُوَّتِهِ فَآمِنْ بِهِ يَا آدَمُ تَزْدَدْ مِنِّي قُرْبَةً وَ مَنْزِلَةً وَ فَضْلًا وَ نُوراً وَ وَقَاراً

I^-azwj have Taken a Covenant for him^-as from bearers of My^-azwj Throne and whatever of My^-azwj creatures below them in the skies and the earth, with believing in him^-saww, and the acknowledgment of his^-saww Prophet-hood! Therefore, believe in him^-saww, O Adam^-as, you^-saww increase in nearness to Me^-azwj and status, and merit, and Noor and dignity!”

قَالَ آمَنْتُ بِاللَّهِ وَ رَسُولِهِ مُحَمَّدٍ ص

He^-as said: ‘I^-as believe in Allah^-azwj and His^-azwj Rasool^-saww!’

قَالَ اللَّهُ قَدْ أَوْجَبْتُ لَكَ يَا آدَمُ وَ قَدْ زِدْتُكَ فَضْلًا وَ كَرَامَةً وَ أَنْتَ يَا آدَمُ أَوَّلُ الْأَنْبِيَاءِ وَ الرُّسُلِ وَ ابْنُكَ مُحَمَّدٌ خَاتَمُ الْأَنْبِيَاءِ وَ الرُّسُلِ وَ أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ يَوْمَ الْقِيَامَةِ وَ أَوَّلُ مَنْ يُكْسَى وَ يُحْمَلُ إِلَى الْمَوْقِفِ وَ أَوَّلُ شَافِعٍ وَ أَوَّلُ مُشَفَّعٍ وَ أَوَّلُ قَارِعٍ لِأَبْوَابِ الْجِنَانِ وَ أَوَّلُ مَنْ يُفْتَحُ لَهُ وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ وَ قَدْ كَنَيْتُكَ بِهِ فَأَنْتَ أَبُو مُحَمَّدٍ

Allah^-azwj Said: “O Adam^-as! Allah^-azwj has Obligated for you^-as and Increased you^-as in merit and honour, and you^-as O Adam^-as, are first of the Prophets^-as and the Messengers^-as, and your^-as son Muhammad^-saww is last of the Prophets^-as and the Messengers^-as, and the first one the earth will split asunder for on the Day of Qiyamah, and the first one to be clothed and carried to the pausing stop, and the first one to intercede, and the first one to be interceded for, and the first one to knock on the doors of the Gardens, and the first one (for these) to be opened for, and the first one to enter the Paradise, and I^-azwj hereby teknonym you^-saww with him^-saww. Thus, you^-as are ‘Abu Muhammad’!”

فَقَالَ آدَمُ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ ذُرِّيَّتِي مَنْ فَضَّلَهُ بِهَذِهِ الْفَضَائِلِ وَ سَبَقَنِي إِلَى الْجَنَّةِ وَ لَا أَحْسُدُهُ

Adam^-as said: ‘The Praise is for Allah^-azwj Who Made from my^-as offspring, somone whose merits are these merits, and he^-saww will precede me^-as to the Paradise and I^-as do not envy him^-saww!’’

ثُمَّ ذَكَرَ مَا نَقَلَهُ الرَّاوَنْدِيُّ عَنِ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ بَسَطَ الْكَلَامَ فِيهَا وَ إِنَّمَا تَرَكْنَاهُ مَخَافَةَ التَّطْوِيلِ

Then he (the narrator) mentioned what Al Rawandy has mentioned from the Torah and the Evangel and extended the speech in it, and rather we are leaving  it out fearing the prolongation.

ثُمَّ قَالَ رَأَيْتُ فِي السُّورَةِ السَّابِعَةَ عَشَرَ مِنَ الزَّبُورِ دَاوُدُ اسْمَعْ مَا أَقُولُ وَ مُرْ سُلَيْمَانَ يَقُولُ بَعْدَكَ إِنَّ الْأَرْضَ أُورِثَهَا مُحَمَّدٌ وَ أُمَّتُهُ وَ هُمْ خِلَافُكُمْ وَ لَا تَكُونُ صَلَاتُهُمْ بِالطَّنَابِيرِ وَ لَا يُقَدِّسُونَ الْأَوْتَارَ

Then he said, ‘I saw in the seventeenth chapter of the Psalms of Dawood^-as: “Listen to what I^-azwj am Saying and instruct Suleyman^-as to be saying that the earth, Muhammad^-saww and his^-saww community shall iniherit it, and they are different to you all and their Salat will not be with the musical instrument nor will they be sanctifying the musical strings.

فَازْدَدْ مِنْ تَقْدِيسِكَ وَ إِذَا زَمَرْتُمْ‏ بِتَقْدِيسِي فَأَكْثِرُوا الْبُكَاءَ بِكُلِّ سَاعَةٍ وَ سَاعَةٌ لَا تَذْكُرُنِي فِيهَا عَدِمْتَهَا مِنْ سَاعَةٍ انْتَهَى‏

Therefore increase from your^-as extollations of Holiness and whenever you^-as are aloud with My^-azwj Holiness, then frequent the crying with every  hour, and an hour you^-as do not do My^-azwj Zikr in is an hour you^-as have lost!” – end.[159]

59^– أَقُولُ وَ رَوَى مُحَمَّدُ بْنُ مَسْعُودٍ الْكَازِرُونِيُّ بِإِسْنَادِهِ‏ إِلَى الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ كَعْبٍ قَالَ: نَجِدُ مَكْتُوباً مُحَمَّدٌ رَسُولُ اللَّهِ لَا فَظٌّ وَ لَا غَلِيظٌ وَ لَا صَخَّابٌ بِالْأَسْوَاقِ‏ وَ لَا يَجْزِي بِالسَّيِّئَةِ السَّيِّئَةَ وَ لَكِنْ يَعْفُو وَ يَغْفِرُ

I (Majlisi) am saying, ‘And it is reported by Muhammad Bin Masoud Al Kazirouny, by his chain to Al Amsh, from Abu Salih, from Ka’ab (the Rabbi) who said,

‘We find written: ‘Muhammad^-saww is a Messenger^-saww of Allah^-azwj. He^-saww is neither harsh nor hard^–hearted, nor boisterously loud in the markets, nor does he^-saww recompense evil with evil, but he^-saww pardons and forgives!

أُمَّتُهُ الْحَامِدُونَ يُكَبِّرُونَ اللَّهَ عَلَى كُلِّ نَجْدٍ وَ يَحْمَدُونَهُ فِي كُلِّ مَنْزِلٍ يَتَأَزَّرُونَ عَلَى أَنْصَافِهِمْ وَ يَتَوَضَّئُونَ عَلَى أَطْرَافِهِمْ مُنَادِيهِمْ يُنَادِيهِمْ فِي جَوِّ السَّمَاءِ صَفُّهُمْ فِي الْقِتَالِ وَ صَفُّهُمْ فِي الصَّلَاةِ سَوَاءٌ لَهُمْ بِاللَّيْلِ دَوِيٌّ كَدَوِيِّ النَّحْلِ مَوْلِدُهُ بِمَكَّةَ وَ مُهَاجَرُهُ بِطَابَةَ وَ مُلْكُهُ بِالشَّامِ‏

His^-saww community are praisers exclaiming the Greatness of Allah^-azwj upon every elevation and praising Him^-azwj in every station. They are wrapping their garments upon their waist and performing ablution upon their ends (of limbs). Their proclaimers and proclaiming in the atmosphere of the sky. Their rows in the battle and their rows in the Salat, is the same. There is a buzz for them at night like buzzing of the bees. His^-saww birth would be at Makkah, and his^-saww emigration would be to Bat’ha (Al-Medina), and his^-saww kingdom is at Syria’.[160]

60 مُقْتَضَبُ الْأَثَرِ فِي النَّصِّ عَلَى الِاثْنَيْ عَشَرَ، لِأَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ مُحَمَّدِ بْنِ لَاحِقِ بْنِ سَابِقٍ الْأَنْبَارِيِّ عَنْ جَدِّهِ سَابِقِ بْنِ قَرِينٍ عَنْ هِشَامِ بْنِ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيِّ عَنْ أَبِيهِ عَنِ الشَّرْقِيِّ بْنِ قُطَامِيٍّ عَنْ تَمِيمِ بْنِ وَهْلَةَ الْمُرِّيِّ

(The book) ‘Muntazab Al Asar Fi Al Nas Ala Isna Ashar’ of Ahmad Bin Muhammad Bin Ayash, from Muhammad Bin Lahiq Bin Sabiq Al Anbary, from his grandfather Sabiq Bin Qareyn, from Hisham Bin Muhammad Bin Al Saib Al Kalby, from his father, from Al Sharqy Bin Qatamy, from Tameem Bin Wahla Al Mary,

عَنِ الْجَارُودِ بْنِ الْمُنْذِرِ الْعَبْدِيِ‏ وَ كَانَ نَصْرَانِيّاً فَأَسْلَمَ عَامَ الْحُدَيْبِيَةِ وَ حَسُنَ إِسْلَامُهُ وَ كَانَ قَارِئاً لِلْكُتُبِ عَالِماً بِتَأْوِيلِهَا عَلَى وَجْهِ الدَّهْرِ وَ سَالِفِ الْعَصْرِ بَصِيراً بِالْفَلْسَفَةِ وَ الطِّبِّ ذَا رَأْيٍ أَصِيلٍ وَ وَجْهٍ جَمِيلٍ

‘From Al-Jaroud Bin Al-Munzar Al-Abady, and he was a Christian, and became a Muslim in the year of Al-Hudeybiyya, and his Islam was good, and he was a reader of the Books, knowledgeable of its interpretation upon the perspective of the times and previous times, insightful with the philosophy and medicine, with original opinion, and beautiful face.

أَنْشَأَ يُحَدِّثُنَا فِي إِمَارَةِ عُمَرَ بْنِ الْخَطَّابِ قَالَ: وَفَدْتُ عَلَى رَسُولِ اللَّهِ ص فِي رِجَالٍ مِنْ عَبْدِ الْقَيْسِ ذَوِي أَحْلَامٍ وَ أَسْنَانٍ وَ فَصَاحَةٍ وَ بَيَانٍ وَ حُجَّةٍ وَ بُرْهَانٍ فَلَمَّا بَصُرُوا بِهِ ص رَاعَهُمْ مَنْظَرُهُ وَ مَحْضَرُهُ وَ أُفْحِمُوا عَنْ بَيَانِهِمْ وَ عَنَّ بِهِمُ الْعُرَوَاءُ فِي أَبْدَانِهِمْ

He organised our discussion during the governance of Umar Bin Al-Khattab. He said, ‘I was a delegate to Rasool-Allah^-saww among men from Abdul Qays, with dreams and grit, eloquence and oration, and arguments and proofs. When they sighted him^-saww, they saw his^-saww views and his^-as record, and they understood their own explanations and the loyalty in their bodies.

فَقَالَ زَعِيمُ الْقَوْمِ لِي دُونَكَ مَنْ أَقَمْتَ بِنَا أَمَمَهُ‏ فَمَا نَسْتَطِيعُ كَلِمَةً فَاسْتَقْدَمْتُ دُونَهُمْ إِلَيْهِ وَ وَقَفْتُ بَيْنَ يَدَيْهِ وَ قُلْتُ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي

The head of the group said to me, ‘Besides you, is there one who can stand with us in front of him^-saww, but we were not able to speak, so others proceeded to him^-saww, and I paused in front of him^-saww and I said, ‘The greetings be upon you^-saww, O Prophet^-saww of Allah^-azwj, may my father and my mother be sacrificed for you^-saww’.

فَأَقْبَلَ‏ عَلَيَّ رَسُولُ اللَّهِ بِصَفْحَةِ وَجْهِهِ الْمُبَارَكِ شِمْتُ مِنْهُ ضِيَاءً لَامِعاً سَاطِعاً كَوَمِيضِ‏ الْبَرْقِ فَقَالَ يَا جَارُودُ لَقَدْ تَأَخَّرَ بِكَ وَ بِقَوْمِكَ الْوَعْدُ وَ قَدْ كُنْتُ وَعَدْتُهُ قَبْلَ عَامِي ذَلِكَ أَنْ أَفِدَ إِلَيْهِ بِقَوْمِي فَلَمْ آتِهِ وَ أَتَيْتُهُ فِي عَامِ الْحُدَيْبِيَةِ

Rasool-Allah^-saww turned towards me with his^-saww Blessed face, radiance shining from it, bright and shining like lightning, and he^-saww said: ‘O Jaroud! There has been a delay with you and your people of the promise’ – and I had promised him^-saww before that year that I shall bring a delegation to him^-saww with my people, but I did not come to him^-saww, and had come to him during the year of Al-Hudeybiyya.

فَقُلْتُ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ مَا كَانَ إِبْطَائِي عَنْكَ إِلَّا أَنَّ جُلَّةَ قَوْمِي أَبْطَئُوا عَنْ إِجَابَتِي حَتَّى سَاقَهَا اللَّهُ إِلَيْكَ لَمَّا أَرَادَ لَهَا بِهِ إِلَيْكَ مِنَ الْخَيْرِ فَأَمَّا مَنْ تَأَخَّرَ فَحَظُّهُ فَاتَ مِنْكَ فَتِلْكَ أَعْظَمُ حَوْبَةً وَ أَكْبَرُ عُقُوبَةً وَ لَوْ كَانُوا مِمَّنْ سَمِعَ بِكَ أَوْ رَآكَ لَمَا ذَهَبُوا عَنْكَ

I said, ‘O Rasool-Allah^-saww! May my father and my mother be sacrificed for you^-saww! My delay from you^-saww wasn’t except my people delayed in answering me until Allah^-azwj Ushered them to you^-saww due to what He^-azwj Wanted for them from the good. As for the one who delays from you^-saww, his share is being lost from you^-saww, and that is a major sin and a great punishment; and if they were from the ones who are as being with you, or seen with you^-saww, due to them having gone from you^-saww.

فَإِنَّ بُرْهَانَ الْحَقِّ فِي مَشْهَدِكَ [وَ] مَحْتِدِكَ‏ وَ قَدْ كُنْتُ عَلَى دِينِ النَّصْرَانِيَّةِ قَبْلَ أَتْيَتِي إِلَيْكَ الْأُولَى فَهَا أَنَا تَارِكُهُ بَيْنَ يَدَيْكَ إِذْ ذَلِكَ مِمَّا يُعْظِمُ الْأَجْرَ وَ يَمْحُو الْمَآثِمَ وَ الْحُوبَ وَ يُرْضِي الرَّبَّ عَنِ الْمَرْبُوبِ

The proof of the truth in witnessing you^-saww is your^-saww pedigree, and I had been upon the religion of Christianity before I came to you firstly. So, here I am leaving it in front of you^-saww, when that is from the great Recompense and deletion of the sins and the misdeeds, and the Lord^-azwj is Pleased from the nourished’.

فَقَالَ رَسُولُ اللَّهِ ص أَنَا ضَامِنٌ لَكَ يَا جَارُودُ قُلْتُ أَعْلَمُ يَا رَسُولَ اللَّهِ أَنَّكَ مُذْ كُنْتَ ضَمِينٌ قَمِينٌ‏ قَالَ فَدِنِ الْآنَ بِالْوَحْدَانِيَّةِ وَ دَعْ عَنْكَ النَّصْرَانِيَّةَ قُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّكَ عَبْدُهُ وَ رَسُولُهُ وَ لَقَدْ أَسْلَمْتُ عَلَى عِلْمٍ بِكَ وَ نَبَإٍ فِيكَ عَلِمْتُهُ مِنْ قَبْلُ

Rasool-Allah^-saww said: ‘I^-saww am a guarantor for you, O Jaroud’. I said, ‘I know, O Rasool-Allah^-saww, since you^-saww were a guarantor ’. He^-saww said: ‘Make it a Religion now with the Oneness and leave Christianity from you’. I said, ‘I testify that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, and you^-saww are His^-azwj servant and His^-azwj Rasool^-saww, and I had already become a Muslim upon the knowledge of you^-saww and news regarding you^-saww, I knew it from before’.

فَتَبَسَّمَ ص كَأَنَّهُ عَلِمَ مَا أَرَدْتُهُ مِنَ الْإِنْبَاءِ فِيهِ فَأَقْبَلَ عَلَيَّ وَ عَلَى قَوْمِي فَقَالَ أَ فِيكُمْ مَنْ يَعْرِفُ قُسَّ بْنَ سَاعِدَةَ الْإِيَادِيَّ

He^-saww smiled as if he^-saww knew what I intended from the news regarding him^-saww, and he^-saww turned towards me and towards my people and said: ‘Is there anyone among you who recognises Qas Bin Sa’ada Al-Ayady?’

قُلْتُ يَا رَسُولَ اللَّهِ كُلُّنَا نَعْرِفُهُ غَيْرَ أَنِّي مِنْ بَيْنِهِمْ عَارِفٌ بِخَبَرِهِ وَاقِفٌ عَلَى أَثَرِهِ كَانَ قُسُّ بْنُ سَاعِدَةَ يَا رَسُولَ اللَّهِ سِبْطاً مِنْ أَسْبَاطِ الْعَرَبِ عُمِّرَ خَمْسَمِائَةِ عَامٍ تَقَفَّرَ مِنْهَا فِي الْبَرَارِي خَمْسَةَ أَعْمَارٍ يَضِجُّ بِالتَّسْبِيحِ عَلَى مِنْهَاجِ الْمَسِيحِ ‏

I said, ‘O Rasool-Allah^-saww! We all know him apart from that, I am from between them most knowing of his news and aware of his effects. O Rasool-Allah^-saww! Qas Bin Sa’ada was a tribe from the tribes of the Arabs, his age being of five hundred years, five of them spent in the wilderness, resounding with the Glorification upon the manifesto of the Messiah^-as.

لَا يُقِرُّهُ قَرَارٌ وَ لَا يَكُنُّهُ جِدَارٌ وَ لَا يَسْتَمِعُ‏ مِنْهُ جَارٌ لَا يَفْتُرُ مِنَ الرَّهْبَانِيَّةِ وَ يَدِينُ اللَّهَ بِالْوَحْدَانِيَّةِ يَلْبَسُ الْمُسُوحَ‏ وَ يَتَحَسَّى فِي سِيَاحَتِهِ بَيْضَ النَّعَامِ وَ يَعْتَبِرُ بِالنُّورِ وَ الظَّلَامِ يُبْصِرُ فَيَتَفَكَّرُ وَ يُفَكِّرُ فَيَخْتَبِرُ يَضْرِبُ بِحِكْمَتِهِ الْأَمْثَالَ

Neither does the tranquillity calm him, nor does a wall hide him, nor is a neighbour heard from him, nor does he break a Fast due to spirituality, and he makes it a Religion with the Oneness. He wears the fur, feeling the ostrich eggs during his tours and he takes lessons with the light and the darkness. He sees and he thinks, and he things and examines. He strikes examples with his wisdom.

أَدْرَكَ رَأْسَ الْحَوَارِيِّينَ شَمْعُونَ وَ أَدْرَكَ لُوقَا وَ يُوحَنَّا وَ فَقِهَ مِنْهُمْ‏ تَحَوَّبَ‏ الدَّهْرَ وَ جَانَبَ الْكُفْرَ وَ هُوَ الْقَائِلُ بِسُوقِ عُكَاظٍ وَ ذِي الْمَجَازِ شَرْقٌ وَ غَرْبٌ وَ يَابِسٌ وَ رَطْبٌ وَ أُجَاجٌ وَ عَذْبٌ وَ حَبٌّ وَ نَبَاتٌ وَ جَمْعٌ وَ أَشْتَاتٌ وَ ذَهَابٌ وَ مَمَاتٌ وَ آبَاءٌ وَ أُمَّهَاتٌ وَ سُرُورٌ مَوْلُودٌ وَ رُزْءٌ مَفْقُودٌ نَبَأٌ لِأَرْبَابِ الْغَفْلَةِ لَيُصْلِحَنَّ الْعَامِلُ عَمَلَهُ قَبْلَ أَنْ يَفْقِدَ أَجَلَهُ

He came across Shamoun^-as the head of the disciples, and met Luke and Youhana, and understood from them, shunning sins of the times and the Kufr, and he is the speaker of the market of Akaz and with the metaphors – east and west, and dry and wet, and bitter and sweet, and seeds and vegetation, and the total and the various, and the bygone and the dead, and fathers and mothers, and joys of a baby, and looks at the lost news of the lords of heedlessness, in order to correct the doer of his deed before his term is lost.

كَلَّا بَلْ هُوَ اللَّهُ الْوَاحِدُ لَيْسَ بِمَوْلُودٍ وَ لَا وَالِدٍ أَمَاتَ وَ أَحْيَا وَ خَلَقَ الذَّكَرَ وَ الْأُنْثَى وَ هُوَ رَبُّ الْآخِرَةِ وَ الْأُولَى

Never! But He^-azwj is Allah^-azwj the One. He^-azwj is neither with a child nor is a father. He^-azwj Causes to die and live, and Created the male and the female, and He^-azwj is Lord^-azwj of the Hereafter and the former.

ثُمَّ صَاحَ يَا مَعْشَرَ إِيَادٍ فَأَيْنَ ثَمُودُ وَ أَيْنَ عَادٌ وَ أَيْنَ الْآبَاءُ وَ الْأَجْدَادُ وَ أَيْنَ الْعَلِيلُ‏ وَ الْعُوَّادُ وَ أَيْنَ الطَّالِبُونَ وَ الرُّوَّادُ كُلٌّ لَهُ‏ مَعَادٌ أَقْسَمَ قُسٌّ بِرَبِّ الْعِبَادِ وَ سَاطِحِ الْمِهَادِ وَ خَالِقِ سَبْعِ الشِّدَادِ سَمَاوَاتٍ بِلَا عِمَادٍ لَيُحْشَرُنَّ عَلَى الِانْفِرَادِ وَ عَلَى قُرْبٍ وَ بِعَادٍ

Then he shouted, ‘O community of Iyad! Where is Samood? And where is Aad? And where are the fathers and the grandfathers? And where are Al Aleel and Al Awad? And where are the seekers and the pioneers? All have a Hereafter for it. Qas swears by the Lord^-azwj of the servants, and spread out cradle (earth), and Creator of seven strong ones, skies without pillars, in order to Gather the individuals, and the near ones and the far ones.

إِذَا نُفِخَ فِي الصُّورِ وَ نُقِرَ فِي النَّاقُورِ وَ أَشْرَقَتِ الْأَرْضُ بِالنُّورِ فَقَدْ وَعَظَ الْوَاعِظُ وَ انْتَبَهَ الْقَائِظُ وَ أَبْصَرَ اللَّاحِظُ وَ لَفَظَ اللَّافِظُ فَوَيْلٌ لِمَنْ صَدَفَ عَنِ الْحَقِّ الْأَشْهَرِ وَ كَذَّبَ بِيَوْمِ الْمَحْشَرِ وَ السِّرَاجِ الْأَزْهَرِ فِي يَوْمِ الْفَصْلِ وَ مِيزَانِ الْعَدْلِ

When it is blown into the Trumpet and resonated in the horn, and the earth shines with the Noor, the preaching and the advice will be lost, and the alertness grows, and the notes are sighted, and the words are articulated, then woe be to one who turns away from the Truth of the (Sacred) months, and belies the days of the Monuments, and the brilliant lantern, during the day of Decision, and Scale and Justice’.

ثُمَّ أَقْبَلْتُ عَلَى أَصْحَابِهِ فَقُلْتُ عَلَى عِلْمٍ بِهِ آمَنْتُمْ قَبْلَ مَبْعَثِهِ كَمَا آمَنْتُ بِهِ أَنَا فَنَصَّتْ إِلَى رَجُلٍ مِنْهُمْ وَ أَشَارَتْ إِلَيْهِ وَ قَالُوا هَذَا صَاحِبُهُ وَ طَالِبُهُ عَلَى وَجْهِ الدَّهْرِ وَ سَالِفِ الْعَصْرِ وَ لَيْسَ فِينَا خَيْرٌ مِنْهُ وَ لَا أَفْضَلُ فَبَصُرْتُ بِهِ أَغَرَّ أَبْلَجَ قَدْ وَقَذَتْهُ الْحِكْمَةُ أَعْرِفُ ذَلِكَ فِي أَسَارِيرِ وَجْهِهِ وَ إِنْ لَمْ أُحِطْ عِلْماً بِكُنْهِهِ ‏

The I turned towards his^-saww companions and I said, ‘Upon knowledge with him^-saww you are believing his^-saww Sending just as I believed in him^-saww’. Then he listened to a man from them and indicated to him, and they said, ‘These are his^-saww companions, and his^-saww student upon the aspect of the time, and the previous times, and there isn’t among us better than him, nor any superior. Be insightful with him, distinguished, eloquent. The wisdom has covered him. That is recognised in the lines of his face and knowledge surrounds him with his titles’.

قُلْتُ وَ مَنْ هُوَ قَالُوا هَذَا سَلْمَانُ الْفَارِسِيُّ ذُو الْبُرْهَانِ الْعَظِيمِ وَ الشَّأْنِ الْقَدِيمِ فَقَالَ سَلْمَانُ عَرَفْتُهُ يَا أَخَا عَبْدِ الْقَيْسِ مِنْ قَبْلِ إِتْيَانِهِ فَأَقْبَلْتُ عَلَى رَسُولِ اللَّهِ ص وَ هُوَ يَتَلَأْلَأُ وَ يُشْرِقُ وَجْهُهُ نُوراً وَ سُرُوراً فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّ قُسّاً كَانَ يَنْتَظِرُ زَمَانَكَ وَ يَتَوَكَّفُ إِبَّانَكَ‏ وَ يَهْتِفُ بِاسْمِكَ وَ أَبِيكَ وَ أُمِّكَ وَ بِأَسْمَاءٍ لَسْتُ أُصِيبُهَا مَعَكَ وَ لَا أَرَاهَا فِيمَنِ اتَّبَعَكَ

I said, ‘And who is he?’ They said, ‘This Salman Al-Farsy^-ra, with the great proofs, and the ancient occupation’. Salman^-ra said: ‘I^-ra do recognise him^-saww, O brother of Abdul Qays, from before I^-ra came to him^-saww’. I turned towards Rasool-Allah^-saww and he^-saww was beaming and his^-saww face was shining with Noor and cheerfulness. I said, ‘O Rasool-Allah^-saww! Qas had awaited your^-saww era and waited for your^-saww appearance, chanting your^-saww name and name of your^-saww father^-as and your^-saww mother^-as, and the names which I have not found with you^-saww nor have I see among the ones who follow you^-saww’.

قَالَ سَلْمَانُ فَأَخْبِرْنَا فَأَنْشَأْتُ أُحَدِّثُهُمْ وَ رَسُولُ اللَّهِ ص يَسْمَعُ وَ الْقَوْمُ سَامِعُونَ وَاعُونَ قُلْتُ يَا رَسُولَ اللَّهِ لَقَدْ شَهِدْتُ قُسّاً خَرَجَ مِنْ نَادٍ مِنْ أَنْدِيَةِ إِيَادٍ إِلَى صحصيح [صَحْصَحٍ‏] ذِي قَتَادٍ وَ سَمُرَةٍ وَ عَتَادٍ وَ هُوَ مُشْتَمِلٌ بِنِجَادٍ فَوَقَفَ فِي إِضْحِيَانِ‏ لَيْلٍ كَالشَّمْسِ رَافِعاً إِلَى السَّمَاءِ وَجْهَهُ وَ إِصْبَعَهُ

Salman^-ra said, ‘Inform us and present their narration and Rasool-Allah^-saww is listening and the people are listening and retaining’. I said, ‘O Rasool-Allah^-saww! I witnessed Qas going out from a club from the clubs of Iyad to correct the ones with dyes, and the acacia trees, and it is based at the plateau. He paused among the luminous nights like the sun, raising his face and his finder towards the sky.

فَدَنَوْتُ مِنْهُ فَسَمِعْتُهُ يَقُولُ اللَّهُمَّ رَبَّ هَذِهِ السَّبْعَةِ الْأَرْقِعَةِ وَ الْأَرَضِينَ الْمُمْرِعَةِ وَ بِمُحَمَّدٍ وَ الثَّلَاثَةِ الْمَحَامِدَةِ مَعَهُ وَ الْعَلِيِّينَ الْأَرْبَعَةِ وَ سِبْطَيْهِ التَّبَعَةِ وَ الْأَرْفِعَةِ الْفَرْعَةِ وَ السَّرِيِّ اللَّامِعَةِ وَ سَمِيِّ الْكَلِيمِ الضَّرَعَةِ أُولَئِكَ النُّقَبَاءُ الشَّفَعَةُ وَ الطَّرِيقُ الْمَهْيَعَةُ دَرَسَةُ الْإِنْجِيلِ وَ حَفَظَةُ التَّنْزِيلِ عَلَى عَدَدِ النُّقَبَاءِ مِنْ بَنِي إِسْرَائِيلَ

I approached him and heard him saying, ‘O Allah^-azwj! Lord^-azwj of these seven skies and the fertilised earth, and by Muhammad^-saww and the three praised ones with him^-saww, and the four exalted ones and the lofty grandsons, and the secret light, and the Speech listener, they are the captains of the intercession, and the guided paths. They taught the Evangel, and preserved the Revelation, upon a number of the captains from the Children of Israel.

مُحَاةُ الْأَضَالِيلِ وَ نُفَاةُ الْأَبَاطِيلِ الصَّادِقُو الْقِيلِ عَلَيْهِمْ تَقُومُ السَّاعَةُ وَ بِهِمْ تُنَالُ الشَّفَاعَةُ وَ لَهُمْ مِنَ اللَّهِ فَرْضُ الطَّاعَةِ

They are the obliterators of straying, and negators of the falsities, and the truthful of the words. Upon them the Hour would be established, and through them the intercession will be attained, and for them from Allah^-azwj, is the Obligated obedience’.

ثُمَّ قَالَ اللَّهُمَّ لَيْتَنِي مُدْرِكُهُمْ وَ لَوْ بَعْدَ لَأْيٍ مِنْ عُمُرِي وَ مَحْيَايَ

Then he said, ‘O Allah^-azwj! If only I could meet them and even if it is after my age and my lifetime’.

ثُمَّ قُلْتُ يَا رَسُولَ اللَّهِ أَنْبِئْنِي أَنْبَأَكَ اللَّهُ بِخَيْرٍ عَنْ هَذِهِ الْأَسْمَاءِ الَّتِي لَمْ نَشْهَدْهَا وَ أَشْهَدَنَا قُسٌّ ذِكْرَهَا

Then I said, ‘O Rasool-Allah^-saww! Inform me of what Allah^-azwj has Informed you^-saww with the news about these names which we have not witnessed and Qas has prosed mentioning these’.

فَقَالَ رَسُولُ اللَّهِ ص يَا جَارُودُ لَيْلَةَ أُسْرِيَ بِي إِلَى السَّمَاءِ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيَّ أَنْ سَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا عَلَى مَا بُعِثُوا فَقُلْتُ عَلَى مَا بُعِثْتُمْ قَالُوا عَلَى نُبُوَّتِكَ وَ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْأَئِمَّةِ مِنْكُمَا

Rasool-Allah^-saww said: ‘O Jaroud! The night I^-saww was ascended to the sky, Allah^-azwj Mighty and Majestic Revealed to me^-saww: “Ask the Rasools^-as from ones We^-azwj Sent from before you^-saww, what were they^-as Sent upon?’ I^-saww said: ‘Upon what have you^-as been Sent?” They^-as said: ‘Upon your^-saww Prophet-hood and Wilayah of Ali^-asws Bin Abu Talib^-asws and the Imams^-asws from you^-asws both’.

ثُمَّ أَوْحَى إِلَيَّ أَنِ الْتَفِتْ عَنْ يَمِينِ الْعَرْشِ فَالْتَفَتُّ فَإِذَا عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ عَلِيُّ بْنُ الْحُسَيْنِ وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ جَعْفَرُ بْنُ مُحَمَّدٍ وَ مُوسَى بْنُ جَعْفَرٍ وَ عَلِيُّ بْنُ مُوسَى وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ عَلِيُّ بْنُ مُحَمَّدٍ وَ الْحَسَنُ بْنُ عَلِيٍّ وَ الْمَهْدِيُّ فِي ضَحْضَاحٍ مِنْ نُورٍ يُصَلُّونَ

Then He^-azwj Revealed to me^-saww: “Turn towards the right of the Throne!” I^-saww turned and there was Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and Ali^-asws Bin Al-Husayn^-asws, and Muhammad^-asws Bin Ali^-asws, and Ja’far^-asws Bin Muhammad^-asws, and Musa^-asws Bin Ja’far^-asws, and Ali^-asws Bin Musa^-asws, and Muhammad^-asws Bin Ali^-asws, and Ali^-asws Bin Muhammad^-asws, and Al-Hassan^-asws Bin Ali^-asws, and Al-Mahdi^-asws, praying Salat in a dune of Noor’.

فَقَالَ الرَّبُّ تَعَالَى هَؤُلَاءِ الْحُجَجُ لِأَوْلِيَائِي وَ هَذَا الْمُنْتَقِمُ مِنْ أَعْدَائِي

The Exalted Lord^-azwj Said: “They^-asws are the Divine Authorities, My^-azwj Guardians^-asws, and this is the Revenge from My^-azwj enemies!”

قَالَ الْجَارُودُ فَقَالَ‏ سَلْمَانُ يَا جَارُودُ هَؤُلَاءِ الْمَذْكُورُونَ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ كَذَلِكَ

Al-Jaroud said, ‘Salman^-ra said: ‘O Jaroud! They^-asws are the ones mentioned in the Torah, and the Evangel, and the Psalms, like that’.

فَانْصَرَفْتُ بِقَوْمِي

I left with my people’’.[161]  (P.s. – we have deleted some poems of the narrator due to being derogatory)

 

[1] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 1

[2] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 2

[3] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 3

[4] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 4

[5] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 5

[6] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 6

[7] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 7

[8] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 8

[9] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 9

[10] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 10

[11] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 11

[12] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 12

[13] ( 5) في المصدر: قد انشعب.

[14] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 13

[15] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 14

[16] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 15

[17] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 16

[18] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 17

[19] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 18

[20] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 19

[21] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 20

[22] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 21

[23] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 22

[24] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 23

[25] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 24

[26] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 25

[27] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 26

[28] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 27

[29] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 28

[30] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 29

[31] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 30

[32] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 31

[33] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 32

[34] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 33

[35] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 34

[36] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 35

[37] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 36

[38] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 37

[39] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 38

[40] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 39

[41] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 40

[42] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 41

[43] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 42

[44] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 43

[45] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 44

[46] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 45

[47] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 46

[48] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 47

[49] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 48

[50] Bihar Al Anwaar – V 12, The book of our Prophet^saww, Ch 1 H 49

[51] Bihar Al Anwaar – V 12, The book of our Prophet^saww, Ch 1 H 50

[52] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 51

[53] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 52

[54] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 53

[55] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 54

[56] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 55

[57] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 56

[58] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 57

[59] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 58

[60] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 59

[61] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 60

[62] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 61

[63] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 62

[64] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 63

[65] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 64

[66] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 65

[67] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 66

[68] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 67

[69] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 68

[70] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 69

[71] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 70

[72] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 71

[73] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 72

[74] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 73

[75] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 74

[76] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 75

[77] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 76

[78] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 77

[79] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 78

[80] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 79

[81] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 80

[82] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 81

[83] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 82

[84] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 83

[85] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 84

[86] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 85

[87] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 86

[88] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 87

[89] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 88

[90] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 89

[91] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 90

[92] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 91

[93] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 92

[94] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 93

[95] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 94

[96] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 95

[97] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 96

[98] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 97

[99] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 98

[100] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 99

[101] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 100

[102] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 1

[103] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 2

[104] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 3

[105] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 4

[106] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 5

[107] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 6

[108] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 7

[109] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 8

[110] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 9

[111] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 10

[112] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 11

[113] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 12

[114] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 13

[115] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 14

[116] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 15

[117] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 16

[118] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 17

[119] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 18

[120] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 19

[121] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 20

[122] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 21

[123] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 22

[124] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 23

[125] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 24

[126] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 25

[127] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 26

[128] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 27

[129] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 28

[130] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 29

[131] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 30

[132] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 31

[133] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 32

[134] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 33

[135] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 34

[136] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 35

[137] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 36

[138] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 37

[139] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 38

[140] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 39

[141] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 40

[142] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 41

[143] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 42

[144] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 43

[145] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 44

[146] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 45

[147] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 46

[148] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 47

[149] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 48

[150] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 49

[151] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 50

[152] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 51

[153] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 52

[154] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 53

[155] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 54

[156] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 55

[157] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 56

[158] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 57

[159] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 58

[160] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 59

[161] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 2 H 60