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١٣- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْوَاشِمَةُ وَالْمُوتَشِمَةُ وَالنَّاجِشُ وَالْمَنْجُوشُ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍ. | 13. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Muhammad ibn Sinan from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has condemned tattooing persons and those who are tattooed, those who raise the price of a piece of goods for sale without the intention to buy and those who agree to such act.’” |
١٤- عَنْهُ عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ يَزِيدَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ لَعَنَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَجُلا يَنْظُرُ إِلَى فَرْجِ امْرَأَةٍ لا تَحِلُّ لَهُ وَرَجُلا خَانَ أَخَاهُ فِي امْرَأَتِهِ وَرَجُلا يَحْتَاجُ النَّاسُ إِلَى نَفْعِهِ فَسَأَلَهُمُ الرِّشْوَةَ. | 14. It is narrated from the narrator of the previous Hadith from certain persons of Iraq from Muhammad ibn al-Muthanna’ from his father from ‘Uthman ibn Yazid from Jabir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has condemned a man who looks to the genitals of a woman who is not lawful for him, a man who has betrayed his brother about his wife and a man whom people need for his benefits but he asks for a bribe.’” |
١٥- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ قَالَ كَانَ رَجُلٌ بِالْمَدِينَةِ وَكَانَ لَهُ جَارِيَةٌ نَفِيسَةٌ فَوَقَعَتْ فِي قَلْبِ رَجُلٍ وَأُعْجِبَ بِهَا فَشَكَا ذَلِكَ إِلَى أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ تَعَرَّضْ لِرُؤْيَتِهَا وَكُلَّمَا رَأَيْتَهَا فَقُلْ أَسْأَلُ اللهَ مِنْ فَضْلِهِ فَفَعَلَ فَمَا لَبِثَ إِلا يَسِيراً حَتَّى عَرَضَ لِوَلِيِّهَا سَفَرٌ فَجَاءَ إِلَى الرَّجُلِ فَقَالَ يَا فُلانُ أَنْتَ جَارِي وَأَوْثَقُ النَّاسِ عِنْدِي وَقَدْ عَرَضَ لِي سَفَرٌ وَأَنَا أُحِبُّ أَنْ أُودِعَكَ فُلانَةَ جَارِيَتِي تَكُونُ عِنْدَكَ فَقَالَ الرَّجُلُ لَيْسَ لِي امْرَأَةٌ وَلا مَعِي فِي مَنْزِلِي امْرَأَةٌ فَكَيْفَ تَكُونُ جَارِيَتُكَ عِنْدِي فَقَالَ أُقَوِّمُهَا عَلَيْكَ بِالثَّمَنِ وَتَضْمَنُهُ لِي تَكُونُ عِنْدَكَ فَإِذَا أَنَا قَدِمْتُ فَبِعْنِيهَا أَشْتَرِيهَا مِنْكَ وَإِنْ نِلْتَ مِنْهَا نِلْتَ مَا يَحِلُّ لَكَ فَفَعَلَ وَغَلَّظَ عَلَيْهِ فِي الثَّمَنِ وَخَرَجَ الرَّجُلُ فَمَكَثَتْ عِنْدَهُ مَا شَاءَ اللهُ حَتَّى قَضَى وَطَرَهُ مِنْهَا ثُمَّ قَدِمَ رَسُولٌ لِبَعْضِ خُلَفَاءِ بَنِي أُمَيَّةَ يَشْتَرِي لَهُ جَوَارِيَ فَكَانَتْ هِيَ فِيمَنْ سُمِّيَ أَنْ يُشْتَرَى فَبَعَثَ الْوَالِي إِلَيْهِ فَقَالَ لَهُ جَارِيَةَ فُلانٍ قَالَ فُلانٌ غَائِبٌ فَقَهَرَهُ عَلَى بَيْعِهَا وَأَعْطَاهُ مِنَ الثَّمَنِ مَا كَانَ فِيهِ رِبْحٌ فَلَمَّا أُخِذَتِ الْجَارِيَةُ وَأُخْرِجَ بِهَا مِنَ الْمَدِينَةِ قَدِمَ مَوْلاهَا فَأَوَّلُ شَيْءٍ سَأَلَهُ سَأَلَهُ عَنِ الْجَارِيَةِ كَيْفَ هِيَ فَأَخْبَرَهُ بِخَبَرِهَا وَأَخْرَجَ إِلَيْهِ الْمَالَ كُلَّهُ الَّذِي قَوَّمَهُ عَلَيْهِ وَالَّذِي رَبِحَ فَقَالَ هَذَا ثَمَنُهَا فَخُذْهُ فَأَبَى الرَّجُلُ وَقَالَ لا آخُذُ إِلا مَا قَوَّمْتُ عَلَيْكَ وَمَا كَانَ مِنْ فَضْلٍ فَخُذْهُ لَكَ هَنِيئاً فَصَنَعَ اللهُ لَهُ بِحُسْنِ نِيَّتِهِ. | 15. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Zur’ah ibn Muhammad who has said the following: “There was a man in al-Madinah and he had a very beautiful slave-girl who attracted a man who liked her and he complained before abu ‘ Abd Allah, ‘Alayhi al-Salam, who told him to avoid looking to her and on seeing her say, T ask Allah from His extra bounties.’ He followed the instruction. In a short time her master decided to leave for a journey and he came to the man and said, ‘O so and so, you are my neighbor and the most trustworthy of all people to me. I must leave for a journey and I like to leave so and so my slave-girl in your care.’ He replied, T do not have a wife and there is no woman in the house with me; then how can I keep your slave-girl with me?’ He said, T will find her price for you and you take responsibility of that assets (her price) for me and when I will come back, sell her to me and I will buy her from you. If you like to benefit from her it is lawful for you.’ He then did as he had said and made him responsible for the price of the slave-girl and left. She stayed with him as long as Allah wanted and he satisfied himself in what he wished. Thereafter a messenger of the Khalifah of Amawide came to buy slave-girls for him. She was one of those mentioned to be bought for him. The governor sent a person to him asking about the slave-girl of so and so. He said that so and so is not present. He was forced to sell and paid him with profits for him. When they took the slave-girl and left al-Madinah her master came back and the first thing he asked was about his slave-girl as to how she was doing. He informed him about what had happened and brought to him all that was paid for her; the price he had set and the extra profit and said, ‘This is the price and this is the profit, so accept it.’ He refused to accept more than the price he had set saying, ‘The extra is for you in good health. Allah did it for him because of his good intentions.’” |
١٦- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ لا بَأْسَ أَنْ يَنَامَ الرَّجُلُ بَيْنَ أَمَتَيْنِ وَالْحُرَّتَيْنِ إِنَّمَا نِسَاؤُكُمْ بِمَنْزِلَةِ اللُّعَبِ. | 16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not unlawful to sleep between the two of your slave-girls or free wives; your women are like dolls.’” |
١٧- وَبِهَذَا الإسْنَادِ أَنَّهُ كَرِهَ أَنْ يُجَامِعَ الرَّجُلُ مُقَابِلَ الْقِبْلَةِ. | 17. Through the same chain of narrators as that of the previous Hadith the following is narrated: “It is Makruh (undesirable) to go to bed with one’s wife facing al-Qiblah (al-Ka’bah).” |
١٨- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى الْخُزَاعِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلام) قَالَ قُلْتُ لَهُ اشْتَرَيْتُ جَارِيَةً مِنْ غَيْرِ رِشْدَةٍ فَوَقَعَتْ مِنِّي كُلَّ مَوْقِعٍ فَقَالَ سَلْ عَنْ أُمِّهَا لِمَنْ كَانَتْ فَسَلْهُ يُحَلِّلِ الْفَاعِلَ بِأُمِّهَا مَا فَعَلَ لِيَطِيبَ الْوَلَدُ. | 18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ja’far ibn Yahya al-Khuza’iy from certain persons of our people who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of my buying a slave-girl who was born out of wedlock and she was involved with me in everything. He (the Imam) said, ‘Ask her mother who her father is; then ask the one involved with her mother to make it lawful for you so that the child will be born fine.’” (According to the footnote it may not work properly).”’ |
١٩- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ وَأَخَذْنَ مِنْكُمْ مِيثاقاً غَلِيظاً قَالَ الْمِيثَاقُ هِيَ الْكَلِمَةُ الَّتِي عُقِدَ بِهَا النِّكَاحُ وَأَمَّا قَوْلُهُ غَلِيظاً فَهُوَ مَاءُ الرَّجُلِ يُفْضِيهِ إِلَى امْرَأَتِهِ. | 19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Burayd al-’Ijliy who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘. . . We took from you a ghaliz (thick) pledge and oath from you.’ He (the Imam) said, ‘The pledge or oath refers to the term by which marriage is declared and ‘ ghaliz ’ (thick) refers to the liquid that flows from man to woman.’” |
٢٠- ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَقَالَتْ أَنَا حُبْلَى وَأَنَا أُخْتُكَ مِنَ الرَّضَاعَةِ وَأَنَا عَلَى غَيْرِ عِدَّةٍ قَالَ فَقَالَ إِنْ كَانَ دَخَلَ بِهَا وَوَاقَعَهَا فَلا يُصَدِّقْهَا وَإِنْ كَانَ لَمْ يَدْخُلْ بِهَا وَلَمْ يُوَاقِعْهَا فَلْيَخْتَبِرْ وَلْيَسْأَلْ إِذَا لَمْ يَكُنْ عَرَفَهَا قَبْلَ ذَلِكَ. | 20. Ibn Mahbub has narrated from Hisham ibn Salim from abu Basir who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a man who marries a woman and who says that she is pregnant and that she is his sister because of breastfeeding and that she has not completed her waiting period. He (the Imam) said, ’If he has gone to bed (engaged in sexual intercourse) with her, he must not accept her words but if he has not done so, he must investigate if he did not know before.’” |
٢١- أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لأبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) رَجُلٌ أُخِذَ مَعَ امْرَأَةٍ فِي بَيْتٍ فَأَقَرَّ أَنَّهَا امْرَأَتُهُ وَأَقَرَّتْ أَنَّهُ زَوْجُهَا فَقَالَ رُبَّ رَجُلٍ لَوْ أُتِيتُ بِهِ لأجَزْتُ لَهُ ذَلِكَ وَرُبَّ رَجُلٍ لَوْ أُتِيتُ بِهِ لَضَرَبْتُهُ. | 21. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ‘Isma’il from Ali al-Nu’man from Suwayd al-Qala’ from Sama‘ah from abu Basir who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who is found in a house with a woman who confirms that she is his wife and she confirms that he is her husband. He (the Imam) said, ‘In the case of a certain man I can consider it permissible and in the case of a certain man if I find him as such I strike him (dead).”’ |
٢٢- مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللهِ عَنْ أَبِيهِ (عَلَيْهِ السَّلام) قَالَ خَطَبَ رَجُلٌ إِلَى قَوْمٍ فَقَالُوا مَا تِجَارَتُكَ فَقَالَ أَبِيعُ الدَّوَابَّ فَزَوَّجُوهُ فَإِذَا هُوَ يَبِيعُ السَّنَانِيرَ فَاخْتَصَمُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَأَجَازَ نِكَاحَهُ فَقَالَ السَّنَانِيرُ دَوَابُّ. | 22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of his people from al-Hassan ibn al-Husayn al-Darir from Hammad ibn ‘Isa who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has narrated from his father who has said, that a man proposed marriage in a family and they asked, ‘What is your business?’ He replied, ‘I sell animals.’ They accepted his proposal and found out that he sells cats, so they took their dispute before ’Amir al- Mu’minin, ‘Alayhi al-Salam, who validated the marriage saying that cats are animals.’” |
٢٣- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ رَفَعَهُ عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ أَتَى رَجُلٌ مِنَ الأنْصَارِ رَسُولَ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ هَذِهِ ابْنَةُ عَمِّي وَامْرَأَتِي لا أَعْلَمُ إِلا خَيْراً وَقَدْ أَتَتْنِي بِوَلَدٍ شَدِيدِ السَّوَادِ مُنْتَشِرِ الْمَنْخِرَيْنِ جَعْدٍ قَطَطٍ أَفْطَسِ الأنْفِ لا أَعْرِفُ شِبْهَهُ فِي أَخْوَالِي وَلا فِي أَجْدَادِي فَقَالَ لامْرَأَتِهِ مَا تَقُولِينَ قَالَتْ لا وَالَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً مَا أَقْعَدْتُ مَقْعَدَهُ مِنِّي مُنْذُ مَلَكَنِي أَحَداً غَيْرَهُ قَالَ فَنَكَسَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرَأْسِهِ مَلِيّاً ثُمَّ رَفَعَ بَصَرَهُ إِلَى السَّمَاءِ ثُمَّ أَقْبَلَ عَلَى الرَّجُلِ فَقَالَ يَا هَذَا إِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلا بَيْنَهُ وَبَيْنَ آدَمَ تِسْعَةٌ وَتِسْعُونَ عِرْقاً كُلُّهَا تَضْرِبُ فِي النَّسَبِ فَإِذَا وَقَعَتِ النُّطْفَةُ فِي الرَّحِمِ اضْطَرَبَتْ تِلْكَ الْعُرُوقُ تَسْأَلُ اللهَ الشُّبْهَةَ لَهَا فَهَذَا مِنْ تِلْكَ الْعُرُوقِ الَّتِي لَمْ يُدْرِكْهَا أَجْدَادُكَ وَلا أَجْدَادُ أَجْدَادِكَ خُذْ إِلَيْكَ ابْنَكَ فَقَالَتِ الْمَرْأَةُ فَرَّجْتَ عَنِّي يَا رَسُولَ اللهِ. | 23. Ali ibn Ibrahim has narrated from his father from Nuh ibn Shu’ayb in a marfu’ manner from ‘Abd Allah ibn Sinan from certain persons of his people who has said the following: “Once a man from al-Ansar (people of al-Madinah) came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘This is my wife and daughter of my uncle. I do not know anything about her except good but she has given birth to a very dark skin child, with wide nostrils, curly hairs and pointed nose. I do not find anyone like him among my maternal uncles or ancestors. He (the Messenger of Allah) asked the woman, ‘What do you say?’ She said, ‘No, by the One who has sent you in all truth as a prophet that I have never allowed anyone other than him to sit with me as he does.’ He (the Imam) said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, bent down his head for a while and raised his head to the sky; then turned to the man and said, ‘O you, take notice that between everyone and Adam there are ninety-nine veins all of which strike in lineage. When the seed falls in the womb those veins surge and ask Allah for resemblance to it. So this is from those veins which your ancestors did not get. Take your child with you.’ The woman said, ‘Thank you, O Messenger of Allah for providing me such a great relief.’” |
٢٤- أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ قَالَ كَتَبْتُ إِلَيْهِ أَنَّ رَجُلا خَطَبَ إِلَى عَمٍّ لَهُ ابْنَتَهُ فَأَمَرَ بَعْضَ إِخْوَانِهِ أَنْ يُزَوِّجَهُ ابْنَتَهُ الَّتِي خَطَبَهَا وَإِنَّ الرَّجُلَ أَخْطَأَ بِاسْمِ الْجَارِيَةِ فَسَمَّاهَا بِغَيْرِ اسْمِهَا وَكَانَ اسْمُهَا فَاطِمَةَ فَسَمَّاهَا بِغَيْرِ اسْمِهَا وَلَيْسَ لِلرَّجُلِ ابْنَةٌ بِاسْمِ الَّتِي ذَكَرَهَا الزَّوْجُ فَوَقَّعَ (عَلَيْهِ السَّلام) لا بَأْسَ بِهِ. | 24. Abu Ali al-Ash’ariy has narrated from ‘Imran ibn Musa from Muhammad ibn ‘Abd al-Hamid from Muhammad ibn Shu’ayb who has said the following: “I once wrote to him (the Imam), ‘Alayhi al-Salam, about the case of a man who proposed marriage to the daughter of his uncle who instructed a certain one of his brothers to give his daughter in marriage to him and she is the one for whom he has proposed. The man by mistake gives her a different name and no one of that name exists in the family. Her name was Fatimah but he gives her a different name. He (the Imam) signed the answer which said, ‘It is not harmful/” |
٢٥- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللهِ بْنِ الْخَزْرَجِ أَنَّهُ كَتَبَ إِلَيْهِ رَجُلٌ خَطَبَ إِلَى رَجُلٍ فَطَالَتْ بِهِ الأيَّامُ وَالشُّهُورُ وَالسِّنُونَ فَذَهَبَ عَلَيْهِ أَنْ يَكُونَ قَالَ لَهُ أَفْعَلُ أَوْ قَدْ فَعَلَ فَأَجَابَ فِيهِ لا يَجِبُ عَلَيْهِ إِلا مَا عَقَدَ عَلَيْهِ قَلْبَهُ وَثَبَتَتْ عَلَيْهِ عَزِيمَتُهُ. | 25. A number of our people have narrated from Ahmad ibn Muhammad from ‘Abd Allah ibn al-Khazraj who has said the following: “A man once wrote to him (the Imam), ‘Alayhi al-Salam, and asked him (the Imam) about his marriage proposal which had taken place many years, months and days ago and he is not certain if he asked to declare the terms of marriage or it was already declared. He (the Imam) answered him on the issue, ‘It is not obligatory for him to do anything other than what his heart is tied down with and about which his decision is established.’” |
٢٦- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ عِيسَى بْنِ يُونُسَ عَنِ الأوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلام) فِي رَجُلٍ ادَّعَى عَلَى امْرَأَةٍ أَنَّهُ تَزَوَّجَهَا بِوَلِيٍّ وَشُهُودٍ وَأَنْكَرَتِ الْمَرْأَةُ ذَلِكَ فَأَقَامَتْ أُخْتُ هَذِهِ الْمَرْأَةِ عَلَى هَذَا الرَّجُلِ الْبَيِّنَةَ أَنَّهُ قَدْ تَزَوَّجَهَا بِوَلِيٍّ وَشُهُودٍ وَلَمْ يُوَقِّتَا وَقْتاً فَكَتَبَ أَنَّ الْبَيِّنَةَ بَيِّنَةُ الرَّجُلِ وَلا تُقْبَلُ بَيِّنَةُ الْمَرْأَةِ لأنَّ الزَّوْجَ قَدِ اسْتَحَقَّ بُضْعَ هَذِهِ الْمَرْأَةِ وَتُرِيدُ أُخْتُهَا فَسَادَ النِّكَاحِ وَلا تُصَدَّقُ وَلا تُقْبَلُ بَيِّنَتُهَا إِلا بِوَقْتٍ قَبْلَ وَقْتِهَا أَوْ بِدُخُولٍ بِهَا. | 26. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Ali from Muhammad al-Qasaniy from al-Qasim ibn Muhammad from Sulayman ibn Dawud, ‘Isa ibn Yunus from al-Awza’iy from al-Zuhriy who has said the following: “About the case of a man who claims to have married a woman in the presence of witnesses and her guardian but she denies it and the sister of this woman presents testimony that the man has married her in the presence of witnesses and her guardian but she does not prove the time of marriage. Ali ibn al-Husayn, ‘Alayhi al-Salam, issued a judgment in this case that said, ‘The testimony of the man is admitted and accepted and the testimony of the woman is not accepted because the husband is entitled to claim his conjugal right and her sister wants to destroy such right so she must not be taken as truthful and her testimony is unacceptable without specifying the time before her time or proof of consummation of marriage (the couple’s going to bed).”’ |
٢٧- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ أَخِي مَاتَ وَتَزَوَّجْتُ امْرَأَتَهُ فَجَاءَ عَمِّي فَادَّعَى أَنَّهُ قَدْ كَانَ تَزَوَّجَهَا سِرّاً فَسَأَلْتُهَا عَنْ ذَلِكَ فَأَنْكَرَتْ أَشَدَّ الإنْكَارِ وَقَالَتْ مَا كَانَ بَيْنِي وَبَيْنَهُ شَيْءٌ قَطُّ فَقَالَ يَلْزَمُكَ إِقْرَارُهَا وَيَلْزَمُهُ إِنْكَارُهَا. | 27. Ali ibn Ibrahim has narrated from his father from ‘Abd al-‘Aziz ibn al-Muhtadiy who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, saying, ‘I pray to Allah to keep my soul in service for your cause, my brother died and I married his widow and a man came saying that he had married her secretly. I asked her about it but she denied it vehemently saying, ‘There has never been such a thing between us.’ He (the Imam) said, ‘Her confirming makes it obligatory on you to accept her words and her denial makes it obligatory on him to accept her denial.’” |
٢٨- عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْمَشْرِقِيِّ عَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ ادَّعَى أَنَّهُ خَطَبَ امْرَأَةً إِلَى نَفْسِهَا وَهِيَ مَازِحَةٌ فَسُئِلَتِ الْمَرْأَةُ عَنْ ذَلِكَ فَقَالَتْ نَعَمْ فَقَالَ لَيْسَ بِشَيْءٍ قُلْتُ فَيَحِلُّ لِلرَّجُلِ أَنْ يَتَزَوَّجَهَا قَالَ نَعَمْ. | 28. Ali has narrated from his father from ibn abu Nasr from al-Mashriqiy who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about the case of a man who proposes marriage to a woman who is playful and joking about it. He asks the woman about it and she says, ‘Yes.’ He (the Imam) ‘Alayhi al-Salam, said, ‘It does not mean anything valid.’ I then asked, ‘Can one marry her?’ He (the Imam) said, ‘Yes, he can do so.’” |
٢٩- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ وَسُئِلَ عَنِ التَّزْوِيجِ فِي شَوَّالٍ فَقَالَ إِنَّ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَزَوَّجَ بِعَائِشَةَ فِي شَوَّالٍ وَقَالَ إِنَّمَا كَرِهَ ذَلِكَ فِي شَوَّالٍ أَهْلُ الزَّمَنِ الأوَّلِ وَذَلِكَ أَنَّ الطَّاعُونَ كَانَ يَقَعُ فِيهِمْ فِي الأبْكَارِ وَالْمُمَلَّكَاتِ فَكَرِهُوهُ لِذَلِكَ لا لِغَيْرِهِ. | 29. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, when he was asked about marriage in the month of Shawwal, ‘The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, married ‘A’ishah in the month of Shawwal.’ He (the Imam) then said, ‘People of the earlier times considered marriage in the month of Shawwal as undesirable because plague occurred in virgins and slave-girls thus they disliked for this reason and not the other reasons.’” |
٣٠- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) أَنَّ لِي قَرَابَةً قَدْ خَطَبَ إِلَيَّ وَفِي خُلُقِهِ شَيْءٌ فَقَالَ لا تُزَوِّجْهُ إِنْ كَانَ سَيِّئَ الْخُلُقِ. | 30. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya’qub ibn Yazid from al-Husayn ibn Bashshar al-Wasitiy who has said the following: “I once wrote to abu al-Hassan al-Rida’, ‘Alayhi al-Salam, and asked, ‘One of my relatives has proposed for marriage but there is something in his moral manners. He (the Imam) said, ‘You must not give in marriage if his moral manners are bad/” |
٣١- مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُطَهَّرٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ (عَلَيْهِ السَّلام) أَنِّي تَزَوَّجْتُ بِأَرْبَعِ نِسْوَةٍ لَمْ أَسْأَلْ عَنْ أَسْمَائِهِنَّ ثُمَّ إِنِّي أَرَدْتُ طَلاقَ إِحْدَاهُنَّ وَتَزْوِيجَ امْرَأَةٍ أُخْرَى فَكَتَبَ انْظُرْ إِلَى عَلامَةٍ إِنْ كَانَتْ بِوَاحِدَةٍ مِنْهُنَّ فَتَقُولُ اشْهَدُوا أَنَّ فُلانَةَ الَّتِي بِهَا عَلامَةُ كَذَا وَكَذَا هِيَ طَالِقٌ ثُمَّ تَزَوَّجُ الأخْرَى إِذَا انْقَضَتِ الْعِدَّةُ. | 31. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja’far from Muhammad ibn Ahmad ibn Mutahhar who has said the following: “I once wrote to abu al-Hassan Sahib al-‘Askar saying, ‘I have married four women and have not asked for their names. I want to divorce one of them and marry another woman. He (the Imam) wrote to me, ‘Look for a mark on any one of them and then say, ‘Bear witness that so and so who has such and such mark is divorced; then marry the other woman when waiting period is complete/” |
٣٢- مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ وَسَلامُهُ عَلَيْهِ لا تَلِدُ الْمَرْأَةُ لأقَلَّ مِنْ سِتَّةِ أَشْهُرٍ. | 32. Muhammad ibn Yahya in a marfu’ manner has narrated the following: Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin has said, ‘A woman does not give birth before six months/” |
٣٣- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ مَا مِنْ مُؤْمِنَيْنِ يَجْتَمِعَانِ بِنِكَاحٍ حَلالٍ حَتَّى يُنَادِيَ مُنَادٍ مِنَ السَّمَاءِ إِنَّ اللهَ عَزَّ وَجَلَّ قَدْ زَوَّجَ فُلاناً فُلانَةَ وَقَالَ وَلا يَفْتَرِقُ زَوْجَانِ حَلالا حَتَّى يُنَادِيَ مُنَادٍ مِنَ السَّمَاءِ إِنَّ اللهَ قَدْ أَذِنَ فِي فِرَاقِ فُلانٍ وَفُلانَةَ. | 33. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When two believing people come together by means of lawful marriage a caller from the sky announces, ‘Allah, most Majestic, most Glorious, has given so and so in marriage to so and so, and when a wife and husband separate (divorce) in a lawful manner, a caller from the sky announces, ‘Allah has given permission to so and so wife and husband to separate (divorce) from each other/” |
٣٤- ابْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) عَنْ رَجُلٍ لَهُ أَرْبَعُ نِسْوَةٍ فَهُوَ يَبِيتُ عِنْدَ ثَلاثٍ مِنْهُنَّ فِي لَيَالِيهِنَّ وَيَمَسُّهُنَّ فَإِذَا بَاتَ عِنْدَ الرَّابِعَةِ فِي لَيْلَتِهَا لَمْ يَمَسَّهَا فَهَلْ عَلَيْهِ فِي هَذَا إِثْمٌ فَقَالَ إِنَّمَا عَلَيْهِ أَنْ يَبِيتَ عِنْدَهَا فِي لَيْلَتِهَا وَيَظَلَّ عِنْدَهَا صَبِيحَتَهَا وَلَيْسَ عَلَيْهِ إِثْمٌ إِنْ لَمْ يُجَامِعْهَا إِذَا لَمْ يُرِدْ ذَلِكَ. | 34. Ibn Mahbub has narrated from Ibrahim al-Karkhiy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who has four wives and spends the night with three of them in their assigned time and touches them but during the night for the fourth one he does not touch her; if it is sinful for him. He (the Imam) said, ‘He must stay with her in her assigned night until the morning and it is not a sin if he did not touch her if he did not want it/” |
٣٥- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ إِنَّ اللهَ عَزَّ وَجَلَّ نَزَعَ الشَّهْوَةَ مِنْ نِسَاءِ بَنِي هَاشِمٍ وَجَعَلَهَا فِي رِجَالِهِمْ وَكَذَلِكَ فَعَلَ بِشِيعَتِهِمْ وَإِنَّ اللهَ عَزَّ وَجَلَّ نَزَعَ الشَّهْوَةَ مِنْ رِجَالِ بَنِي أُمَيَّةَ وَجَعَلَهَا فِي نِسَائِهِمْ وَكَذَلِكَ فَعَلَ بِشِيعَتِهِمْ. | 35. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from ibn Muskan in a marfu’ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah, most Majestic, most Glorious, has taken away lust from the women of banu Hashim and has placed it in their men and so also He has done with their followers. On the other hand Allah, most Majestic, most Glorious, has taken away lust from the men of banu ‘Umayyah and has placed it in their women and so also He has done to their followers/” |
٣٦- مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ جَاءَ إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَجُلٌ فَقَالَ يَا رَسُولَ اللهِ لَيْسَ عِنْدِي طَوْلٌ فَأَنْكِحَ النِّسَاءَ فَإِلَيْكَ أَشْكُو الْعُزُوبِيَّةَ فَقَالَ وَفِّرْ شَعْرَ جَسَدِكَ وَأَدِمِ الصِّيَامَ فَفَعَلَ فَذَهَبَ مَا بِهِ مِنَ الشَّبَقِ. | 36. Muhammad ibn Yahya has narrated from in a marfu’ manner the following: “Once a man came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘O Messenger of Allah, I do not have the means to get married and I complain before you against living unmarried/ He (the Messenger of Allah), said, ‘Allow the hairs of your body to grow long and continue fasting/ He did as was told to do and the urge to satisfy his sexual desire vanished.”’ |
٣٧- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ مِنْ بَرَكَةِ الْمَرْأَةِ خِفَّةُ مَئُونَتِهَا وَتَيْسِيرُ وِلادَتِهَا وَمِنْ شُؤْمِهَا شِدَّةُ مَئُونَتِهَا وَتَعْسِيرُ وِلادَتِهَا. | 37. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Muhammad ibn Muslim who has said the following: “Of the blessing of a woman is her being of light expenses and her giving birth with ease. Of the evil with her is intensified expenses and her giving birth with hardships and difficulties.’” |
٣٨- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا جَلَسَتِ الْمَرْأَةُ مَجْلِساً فَقَامَتْ عَنْهُ فَلا يَجْلِسُ فِي مَجْلِسِهَا رَجُلٌ حَتَّى يَبْرُدَ قَالَ وَسُئِلَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا زِينَةُ الْمَرْأَةِ لِلأعْمَى قَالَ الطِّيبُ وَالْخِضَابُ فَإِنَّهُ مِنْ طِيبِ النَّسَمَةِ. | 38. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A man must not sit in the seat of a woman who has just left it and it still has the warmth of her body.’ The Holy Prophet was asked about the beautification of a woman for a blind person. He (the Messenger of Allah) said, ‘It is perfumes and Henna because of the fineness of its whiff.’” |
٣٩- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) فِي الرَّجُلِ يَتَزَوَّجُ الْبِكْرَ قَالَ يُقِيمُ عِنْدَهَا سَبْعَةَ أَيَّامٍ. | 39. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “About the case of a man who marries a virgin woman, abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘He must stay with her for seven days.’” |
٤٠- الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللهِ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) فِي الرَّجُلِ تَكُونُ عِنْدَهُ الْمَرْأَةُ فَيَتَزَوَّجُ أُخْرَى كَمْ يَجْعَلُ لِلَّتِي يَدْخُلُ بِهَا قَالَ ثَلاثَةَ أَيَّامٍ ثُمَّ يَقْسِمُ. | 40. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from Ibrahim ibn abu ‘Abd Allah who has said the following: “About the case of a man who marries a second wife and the amount of time for the new wife, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It (the time) is three days; thereafter he divides it between the two.’” |
٤١- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ إِنَّ أَبَا بَكْرٍ وَعُمَرَ أَتَيَا أُمَّ سَلَمَةَ فَقَالا لَهَا يَا أُمَّ سَلَمَةَ إِنَّكِ قَدْ كُنْتِ عِنْدَ رَجُلٍ قَبْلَ رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَكَيْفَ رَسُولُ اللهِ مِنْ ذَاكَ فِي الْخَلْوَةِ فَقَالَتْ مَا هُوَ إِلا كَسَائِرِ الرِّجَالِ ثُمَّ خَرَجَا عَنْهَا وَأَقْبَلَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَامَتْ إِلَيْهِ مُبَادِرَةً فَرَقاً أَنْ يَنْزِلَ أَمْرٌ مِنَ السَّمَاءِ فَأَخْبَرَتْهُ الْخَبَرَ فَغَضِبَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى تَرَبَّدَ وَجْهُهُ وَالْتَوَى عِرْقُ الْغَضَبِ بَيْنَ عَيْنَيْهِ وَخَرَجَ وَهُوَ يَجُرُّ رِدَاءَهُ حَتَّى صَعِدَ الْمِنْبَرَ وَبَادَرَتِ الأنْصَارُ بِالسِّلاحِ وَأَمَرَ بِخَيْلِهِمْ أَنْ تَحْضُرَ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ مَا بَالُ أَقْوَامٍ يَتَّبِعُونَ عَيْبِي وَيَسْأَلُونَ عَنْ غَيْبِي وَاللهِ إِنِّي لأكْرَمُكُمْ حَسَباً وَأَطْهَرُكُمْ مَوْلِداً وَأَنْصَحُكُمْ للهِ فِي الْغَيْبِ وَلا يَسْأَلُنِي أَحَدٌ مِنْكُمْ عَنْ أَبِيهِ إِلا أَخْبَرْتُهُ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ مَنْ أَبِي فَقَالَ فُلانٌ الرَّاعِي فَقَامَ إِلَيْهِ آخَرُ فَقَالَ مَنْ أَبِي فَقَالَ غُلامُكُمُ الأسْوَدُ وَقَامَ إِلَيْهِ الثَّالِثُ فَقَالَ مَنْ أَبِي فَقَالَ الَّذِي تُنْسَبُ إِلَيْهِ فَقَالَتِ الأنْصَارُ يَا رَسُولَ اللهِ اعْفُ عَنَّا عَفَا اللهُ عَنْكَ فَإِنَّ اللهَ بَعَثَكَ رَحْمَةً فَاعْفُ عَنَّا عَفَا اللهُ عَنْكَ وَكَانَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا كَلَّمَ اسْتَحْيَا وَعَرِقَ وَغَضَّ طَرْفَهُ عَنِ النَّاسِ حَيَاءً حِينَ كَلَّمُوهُ فَنَزَلَ فَلَمَّا كَانَ فِي السَّحَرِ هَبَطَ عَلَيْهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِصَفْحَةٍ مِنَ الْجَنَّةِ فِيهَا هَرِيسَةٌ فَقَالَ يَا مُحَمَّدُ هَذِهِ عَمِلَهَا لَكَ الْحُورُ الْعِينُ فَكُلْهَا أَنْتَ وَعَلِيٌّ وَذُرِّيَّتُكُمَا فَإِنَّهُ لا يَصْلُحُ أَنْ يَأْكُلَهَا غَيْرُكُمْ فَجَلَسَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ وَفَاطِمَةُ وَالْحَسَنُ وَالْحُسَيْنُ (عَلَيْهِم السَّلام) فَأَكَلُوا فَأُعْطِيَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي الْمُبَاضَعَةِ مِنْ تِلْكَ الأكْلَةِ قُوَّةَ أَرْبَعِينَ رَجُلا فَكَانَ إِذَا شَاءَ غَشِيَ نِسَاءَهُ كُلَّهُنَّ فِي لَيْلَةٍ وَاحِدَةٍ. | 41. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once abu Bakr and ‘Umar went to ‘Umm Salamah and asked her, ‘O ‘Umm Salamah, you lived with another man before the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. How is the Messenger of Allah compared to that man in matters of going to bed with his wife?’ She said, ‘He is no more than the other man.’ They left and the Holy Prophet came. She stood up frightened of the coming of something from the heaven and informed him of what had happened. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, became angry, his face turned overcast and perspiration due to anger emerged between his eyes. He (the Messenger of Allah) came out with his gown dragging behind him until he climbed on the pulpit. Al-Ansar (people of al-Madinah) hastened to pick up arms and commanded to ready their horses. He (the Messenger of Allah) climbed on the pulpit, praised Allah and spoke of His glory, then said, ‘O people, what is the matter with certain people! They spy on me to find my faults and ask about my private matters in my absence and behind my back. By Allah, I am the most honorable among you in matters of ancestry, of more clean birth, a provider of more sincere advice for the sake of Allah in one’s absence. Whoever of you may like to ask me about who his father is I can inform him about it.’ A man then stood up and asked, ‘Who is my father?’ He (the Messenger of Allah) replied, ‘He is so and so shepherd.’ Another man stood up and asked, ‘Who is my father?’ He (the Messenger of Allah) said, ’He is your black slave.’ A third man stood up and asked, ’Who is my father?’ He (the Messenger of Allah) said, ‘He is the one to whom you are ascribed.’ Al- Ansar then pleaded saying, ’O Messenger of Allah, forgive us, Allah forgives you. Allah has sent you as mercy so forgive us, Allah will forgive you.’ The Holy Prophet when spoken to would seem shy and perspire and would cast down his eyes before people due to shyness when they spoke to him. He (the Messenger of Allah) then climbed down the pulpit. At dawn Jibril descended with a dish of mashed meat and wheat from paradise and said, ‘O Muhammad, this is made for you by al-Hur al-‘In. You can eat it with Ali and his children; it is not proper that people other than you eat it.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Ali, Fatimah, al-Hassan and al-Husayn ate it (the food that Jibril had brought from paradise) and it gave the Messenger of Allah the ability in matters of going to bed with his wives which was equal to that of forty men, thus he (the Messenger of Allah) could go to bed with all of his wives in one night if he so wanted.’” |
٤٢- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْعَبَّاسِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ مَنْ جَمَعَ مِنَ النِّسَاءِ مَا لا يَنْكِحُ فَزَنَى مِنْهُنَّ شَيْءٌ فَالإثْمُ عَلَيْهِ. | 42. A number of our people have narrated from Ahmad ibn Muhammad from abu al-‘Abbas al-Kufiy from Muhammad ibn Ja’far from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one accumulates women without going to bed with them then if certain ones among them commit fornication, the sin will rest on such a man.’” |
٤٣- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ سُئِلَ عَنْ رَجُلٍ وَهَبَ لَهُ أَبُوهُ جَارِيَةً فَأَوْلَدَهَا وَلَبِثَتْ عِنْدَهُ زَمَاناً ثُمَّ ذَكَرَتْ أَنَّ أَبَاهُ كَانَ قَدْ وَطِئَهَا قَبْلَ أَنْ يَهَبَهَا لَهُ فَاجْتَنَبَهَا قَالَ لا تُصَدَّقُ. | 43. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa in a marfu’ manner who has narrated the following: “Once abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about the case of a man whose father had given him a slave-girl as a gift with whom he lived for a long time, then he recalled that his father had gone to bed with her and thus he stayed away from her. He (the Imam) said, ‘You must not consider it to be true.’” |
٤٤- أَبُو عَلِيٍّ الأشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الأوَّلِ (عَلَيْهِ السَّلام) قَالَ كَتَبْتُ إِلَيْهِ هَذِهِ الْمَسْأَلَةَ وَعَرَفْتُ خَطَّهُ عَنْ أُمِّ وَلَدٍ لِرَجُلٍ كَانَ أَبُو الرَّجُلِ وَهَبَهَا لَهُ فَوَلَدَتْ مِنْهُ أَوْلاداً ثُمَّ قَالَتْ بَعْدَ ذَلِكَ إِنَّ أَبَاكَ كَانَ وَطِئَنِي قَبْلَ أَنْ يَهَبَنِي لَكَ قَالَ لا تُصَدَّقُ إِنَّمَا تَهْرُبُ مِنْ سُوءِ خُلُقِهِ. | 44. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy from ‘Uthman ibn ‘Isa who has said the following: “I once wrote to abu al-Hassan, al-Awwal, ‘Alayhi al-Salam, about the following case and I recognized his handwriting. It was about the mother of child of a man who was given to him as a gift by his father and she gave birth to several children; then she said, ‘Your father had gone to bed with me before giving me to you as a gift,’ He (the Imam) said, ‘You must not consider her words as truthful ones; she is only trying to move away because of his bad moral behaviors.’” |
٤٥- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي الْمَرْأَةِ إِذَا زَنَتْ قَبْلَ أَنْ يَدْخُلَ بِهَا الرَّجُلُ يُفَرَّقُ بَيْنَهُمَا وَلا صَدَاقَ لَهَا لأنَّ الْحَدَثَ كَانَ مِنْ قِبَلِهَا. | 45. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that about the case of a woman who had committed fornication with a man before he went to bed ’Amir al-Mu’minin, ‘Alayhi al-Salam, said, ‘They must be separated from each other and she did not deserve any mahr (dower) because the incident was from her side.’” |
٤٦- مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ إِنَّ رَجُلا أَتَى بِامْرَأَتِهِ إِلَى عُمَرَ فَقَالَ إِنَّ امْرَأَتِي هَذِهِ سَوْدَاءُ وَأَنَا أَسْوَدُ وَإِنَّهَا وَلَدَتْ غُلاماً أَبْيَضَ فَقَالَ لِمَنْ بِحَضْرَتِهِ مَا تَرَوْنَ فَقَالُوا نَرَى أَنْ تَرْجُمَهَا فَإِنَّهَا سَوْدَاءُ وَزَوْجُهَا أَسْوَدُ وَوَلَدُهَا أَبْيَضُ قَالَ فَجَاءَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَقَدْ وُجِّهَ بِهَا لِتُرْجَمَ فَقَالَ مَا حَالُكُمَا فَحَدَّثَاهُ فَقَالَ لِلأسْوَدِ أَتَتَّهِمُ امْرَأَتَكَ فَقَالَ لا قَالَ فَأَتَيْتَهَا وَهِيَ طَامِثٌ قَالَ قَدْ قَالَتْ لِي فِي لَيْلَةٍ مِنَ اللَّيَالِي إِنِّي طَامِثٌ فَظَنَنْتُ أَنَّهَا تَتَّقِي الْبَرْدَ فَوَقَعْتُ عَلَيْهَا فَقَالَ لِلْمَرْأَةِ هَلْ أَتَاكِ وَأَنْتِ طَامِثٌ قَالَتْ نَعَمْ سَلْهُ قَدْ حَرَّجْتُ عَلَيْهِ وَأَبَيْتُ قَالَ فَانْطَلِقَا فَإِنَّهُ ابْنُكُمَا وَإِنَّمَا غَلَبَ الدَّمُ النُّطْفَةَ فَابْيَضَّ وَلَوْ قَدْ تَحَرَّكَ اسْوَدَّ فَلَمَّا أَيْفَعَ اسْوَدَّ. | 46. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Hassan ibn Ali from Zakariya al-Mu’min’ from ibn Muskan from certain persons of our people who have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once a man with his wife came to ‘Umar and said, ‘My wife, this one, is black and I am more black. She has given birth to a white boy.’ ‘Umar asked those who were present with him about their opinion. They said, ‘We say that you must stone her to death because she is black and her husband is blacker and her child is white.’ He (the Imam) said that ’Amir al-Mu’minin came when she was sentenced to be stoned to death. He (the Imam) asked, ‘What is the case of the two of you?’ They informed him (the Imam) of their story.’ He asked the black man, ‘Do you accuse your wife?’ He replied, ‘No, I do not do so.’ He (the Imam) then asked, ‘Did you go to bed with her during her Hayd (menses)?’ He said, ‘One night she did say that she was experiencing Hayd (menses) but I thought she was avoiding cold weather, then I went to bed with her.’ He (the Imam) then asked the woman, ‘Did he go to bed with you when you were experiencing Hayd (menses)?’ She replied, ‘Yes, he did. You can ask him. I tried to avoid and refused.’ He (the Imam) said, ‘You both can go. Only blood has overwhelmed the seed and it turned white. Had it (blood) moved, he would become black but on becoming an adolescent he will become black.’” |
٤٧- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلام) قَالَ سُئِلَ عَنِ الْفَوَاحِشِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ قَالَ مَا ظَهَرَ نِكَاحُ امْرَأَةِ الأبِ وَمَا بَطَنَ الزِّنَا. | 47. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al- Halabiy from ‘Amr ibn abu al-Miqdam from his father who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, has said, that he was asked about, ‘. . . the apparent and unapparent acts of indecency’ (6:151, 7:33) He (the Imam) said, ‘the apparent one is marriage with the wife of one’s father and the unapparent one is fornication.’” |
٤٨- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا أَرَادَ أَحَدُكُمْ أَنْ يَأْتِيَ أَهْلَهُ فَلا يُعْجِلْهَا. | 48. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma’ abu Sayyar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘When one of you decides to go to bed with his wife he must not place her in a big rush.’” |
٤٩- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ أَعْطى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدى قَالَ لَيْسَ شَيْءٌ مِنْ خَلْقِ اللهِ إِلا وَهُوَ يُعْرَفُ مِنْ شَكْلِهِ الذَّكَرُ مِنَ الأنْثَى قُلْتُ مَا يَعْنِي ثُمَّ هَدى قَالَ هَدَاهُ لِلنِّكَاحِ وَالسِّفَاحِ مِنْ شَكْلِهِ. | 49. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Ibrahim ibn Maymun from Muhammad ibn Muslim who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘. . . He gave everything its creation and then gave it guidance.’ (20:52) He (the Imam) said, ‘There is no creature of Allah but that He knows its shape and that it is a male or a female.’ I then asked, ‘What is the meaning of, ‘then He gave it guidance’?’ He (the Imam) said, ‘He guided it to marriage or out of wedlock according to its shape and form.’” |
٥٠- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ أَوْ غَيْرِهِ عَنْ سَعْدِ بْنِ سَعْدٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) اخْتَضَبَ فَقُلْتُ جُعِلْتُ فِدَاكَ اخْتَضَبْتَ فَقَالَ نَعَمْ إِنَّ التَّهْيِئَةَ مِمَّا يَزِيدُ فِي عِفَّةِ النِّسَاءِ وَلَقَدْ تَرَكَ النِّسَاءُ الْعِفَّةَ بِتَرْكِ أَزْوَاجِهِنَّ التَّهْيِئَةَ ثُمَّ قَالَ أَيَسُرُّكَ أَنْ تَرَاهَا عَلَى مَا تَرَاكَ عَلَيْهِ إِذَا كُنْتَ عَلَى غَيْرِ تَهْيِئَةٍ قُلْتُ لا قَالَ فَهُوَ ذَاكَ ثُمَّ قَالَ مِنْ أَخْلاقِ الأنْبِيَاءِ التَّنَظُّفُ وَالتَّطَيُّبُ وَحَلْقُ الشَّعْرِ وَكَثْرَةُ الطَّرُوقَةِ ثُمَّ قَالَ كَانَ لِسُلَيْمَانَ بْنِ دَاوُدَ (عَلَيْهِ السَّلام) أَلْفُ امْرَأَةٍ فِي قَصْرٍ وَاحِدٍ ثَلاثُمِائَةٍ مَهِيرَةٌ وَسَبْعُمِائَةٍ سُرِّيَّةٌ وَكَانَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَهُ بُضْعُ أَرْبَعِينَ رَجُلا وَكَانَ عِنْدَهُ تِسْعُ نِسْوَةٍ وَكَانَ يَطُوفُ عَلَيْهِنَّ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ. | 50. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father or others from Sa‘d ibn s; from al-Hassan ibn Jahm who has said the following: “I once saw abu al-Hassan, ‘Alayhi al-Salam, had used dye. I said, ‘I pray to Allah to keep my soul in service for your cause, I can see you have used dyes.’ He (the Imam) said, ‘Yes, readiness is of the matters that increases chastity of women and women neglect chastity because of their husband’s neglect of readiness.’ He (the Imam) then said, ‘Will you be happy to see her without readiness?’ I replied, ‘No, it does not make me happy.’ He (the Imam) said, ‘In the same way it will not make her happy to see you without readiness.’ He (the Imam) then said, ‘It is of the moral behavior of the prophets to maintain cleanliness, use perfumes, shave the hairs and going to bed with one’s wife very often.’ He (the Imam) then said, ‘Sulayman ibn Dawud, ‘Alayhima al-Salam, had one thousand women in one palace of whom three hundred were publicly known and seven hundred of them were secretly married. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, had the ability equal to forty men of going to bed with his wives, he (the Messenger of Allah) had nine wives and moved among them every night and day.”’ |
٥١- وَعَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ تَذَاكَرُوا الشُّؤْمَ عِنْدَ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) فَقَالَ الشُّؤْمُ فِي ثَلاثٍ فِي الْمَرْأَةِ وَالدَّابَّةِ وَالدَّارِ فَأَمَّا شُؤْمُ الْمَرْأَةِ فَكَثْرَةُ مَهْرِهَا وَعُقْمُ رَحِمِهَا. | 51. It is narrated from the narrator of the previous Hadith from ‘Uthman ibn ‘Isa from Khalid ibn Najih who has said the following: “People mentioned misfortune before abu ‘ Abd Allah, ‘Alayhi al-Salam, and he (the Imam) said, ‘Misfortune is in three things: They are woman, a stumper and a house. Misfortune in woman is the large amount of her mahr (dower) and barren womb.’” |
٥٢- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللهِ الْبَرْقِيِّ رَفَعَهُ قَالَ لَمَّا زَوَّجَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَاطِمَةَ (عَلَيْهِا السَّلام) قَالُوا بِالرِّفَاءِ وَالْبَنِينَ فَقَالَ لا بَلْ عَلَى الْخَيْرِ وَالْبَرَكَةِ. | 52. Ali ibn Ibrahim has narrated from his father from abu ‘Abd Allah, al-Barqiy in a marfu’ manner has said the following: “When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, gave Fatimah, Alayha al-Salam, in marriage and people said, ‘We wish her prosperity and sons, but he (the Messenger of Allah) said, ‘No, we wish for her goodness and blessings.’” |
٥٣- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ جَاءَتِ امْرَأَةٌ مِنَ الأنْصَارِ إِلَى رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَدَخَلَتْ عَلَيْهِ وَهُوَ فِي مَنْزِلِ حَفْصَةَ وَالْمَرْأَةُ مُتَلَبِّسَةٌ مُتَمَشِّطَةٌ فَدَخَلَتْ عَلَى رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَتْ يَا رَسُولَ اللهِ إِنَّ الْمَرْأَةَ لا تَخْطُبُ الزَّوْجَ وَأَنَا امْرَأَةٌ أَيِّمٌ لا زَوْجَ لِي مُنْذُ دَهْرٍ وَلا وَلَدَ فَهَلْ لَكَ مِنْ حَاجَةٍ فَإِنْ تَكُ فَقَدْ وَهَبْتُ نَفْسِي لَكَ إِنْ قَبِلْتَنِي فَقَالَ لَهَا رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَيْراً وَدَعَا لَهَا ثُمَّ قَالَ يَا أُخْتَ الأنْصَارِ جَزَاكُمُ اللهُ عَنْ رَسُولِ اللهِ خَيْراً فَقَدْ نَصَرَنِي رِجَالُكُمْ وَرَغِبَتْ فِيَّ نِسَاؤُكُمْ فَقَالَتْ لَهَا حَفْصَةُ مَا أَقَلَّ حَيَاءَكِ وَأَجْرَأَكِ وَأَنْهَمَكِ لِلرِّجَالِ فَقَالَ لَهَا رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُفِّي عَنْهَا يَا حَفْصَةُ فَإِنَّهَا خَيْرٌ مِنْكِ رَغِبَتْ فِي رَسُولِ اللهِ فَلُمْتِهَا وَعَيَّبْتِهَا ثُمَّ قَالَ لِلْمَرْأَةِ انْصَرِفِي رَحِمَكِ اللهُ فَقَدْ أَوْجَبَ اللهُ لَكِ الْجَنَّةَ لِرَغْبَتِكِ فِيَّ وَتَعَرُّضِكِ لِمَحَبَّتِي وَسُرُورِي وَسَيَأْتِيكِ أَمْرِي إِنْ شَاءَ اللهُ فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ إِنْ أَرادَ النَّبِيُّ أَنْ يَسْتَنْكِحَها خالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ قَالَ فَأَحَلَّ اللهُ عَزَّ وَجَلَّ هِبَةَ الْمَرْأَةِ نَفْسَهَا لِرَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلا يَحِلُّ ذَلِكَ لِغَيْرِهِ. | 53. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from Muhammad ibn Qays who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that once a woman of al-Ansar (people of al-Madinah) came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. She came in the house of Hafsah and she was well dressed and groomed. She came to the Messenger of Allah and said, ‘O Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, women do not propose for marriage to men. I am unmarried since a long time and I have no children. Are you interested in me? If you are interested I give myself to you as gift if you accept me.’ The Messenger of Allah prayed for her and admired. He (the Messenger of Allah) then said, ‘O sister (in belief) from al-Ansar (people of al- Madinah), may Allah on behalf of His Messenger grant you good recompense. Your men supported me and your women showed interest in me.’ Hafsah then said, ‘How shameless of you and being audacious, and craving for men.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to her, ‘Leave her alone, O Hafsah, she is better than you. She has shown interest in the Messenger of Allah and you blame her and consider it a fault.’ He (the Imam) said that he (the Messenger of Allah) said to the woman, ‘You may leave, Allah has granted you kindness and has made paradise obligatory for you because of your showing interest in me and that you love me and want to make me happy. My command will soon come by the will of Allah. Allah, most Majestic, most Glorious, then revealed this, ‘. . . if a believing woman gifts herself to the prophet and if the prophet wants to marry her then she is for him only and not for the believing men.’ (33:49) He (the Imam) said, ‘Allah, most Majestic, most Glorious, made gifting of a woman herself to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, lawful and it is not lawful for people other than him (the Messenger of Allah).”’ |
٥٤- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُخَلَّدِ بْنِ مُوسَى عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ يَحْيَى الْيَرْبُوعِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ أَتَزَوَّجُ فِيكُمْ وَأُزَوِّجُكُمْ إِلا فَاطِمَةَ (عَلَيْهِا السَّلام) فَإِنَّ تَزْوِيجَهَا نَزَلَ مِنَ السَّمَاءِ. | 54. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn Ma’ruf from Ali ibn Mahziyar from al- Mukhallad ibn Musa from Ibrahim ibn Ali from Ali ibn Yahya al-Yarbu‘iy from Aban ibn Taghlib who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘I am a human being like you. I marry from you and give in marriage to you except Fatimah, ‘Alayha al-Salam, because her marriage came from the heaven.’” |
٥٥- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ قُلْتُ لأبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) إِنِّي تَزَوَّجْتُ امْرَأَةً فَسَأَلْتُ عَنْهَا فَقِيلَ فِيهَا فَقَالَ وَأَنْتَ لِمَ سَأَلْتَ أَيْضاً لَيْسَ عَلَيْكُمُ التَّفْتِيشُ. | 55. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Umar ibn Hanzalah who has said the following: “I once said to abu ‘ Abd Allah, ‘Alayhi al-Salam, ‘I married a woman and asked about her and things were said about her.’ He (the Imam) said, ‘Why did you ask about her also? It is not obligatory on you to ask and investigate.’” |
٥٦- أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِيهِ عَنْ سَدِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا سَدِيرُ بَلَغَنِي عَنْ نِسَاءِ أَهْلِ الْكُوفَةِ جَمَالٌ وَحُسْنُ تَبَعُّلٍ فَابْتَغِ لِي امْرَأَةً ذَاتَ جَمَالٍ فِي مَوْضِعٍ فَقُلْتُ قَدْ أَصَبْتُهَا جُعِلْتُ فِدَاكَ فُلانَةَ بِنْتَ فُلانِ بْنِ مُحَمَّدِ بْنِ الأشْعَثِ بْنِ قَيْسٍ فَقَالَ لِي يَا سَدِيرُ إِنَّ رَسُولَ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَعَنَ قَوْماً فَجَرَتِ اللَّعْنَةُ فِي أَعْقَابِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَأَنَا أَكْرَهُ أَنْ يُصِيبَ جَسَدِي جَسَدَ أَحَدٍ مِنْ أَهْلِ النَّارِ. | 56. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from his father from Sadir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, once said to me, ‘O Sadir, I have heard about the beauty and good manners of the women of al-Kufah with their husbands. Can you find for me a woman with beauty in a place?’ I replied, ‘I pray to Allah to keep my soul in service for your cause, I know one. She is daughter of so and so ibn Muhammad ibn al-Ash‘ath ibn Qays.’ He (the Imam) said, ‘O Sadir, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has condemned a people and it remains in their descendents until the Day of Judgment and I dislike that my body touch the body of any of the people of fire.’” |
٥٧- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَرْطَاةَ بْنِ حَبِيبٍ عَنْ أَبِي مَرْيَمَ الأنْصَارِيِّ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهِما السَّلام) يَقُولُ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا عَلِيُّ مُرْ نِسَاءَكَ لا يُصَلِّينَ عُطُلا وَلَوْ يُعَلِّقْنَ فِي أَعْنَاقِهِنَّ سَيْراً. | 57. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Ali ibn al-Nu’man from Artat ibn Habib from abu Maryam al-Ansariy who has said the following: “I once heard Ja’far ibn Muhammad, ‘Alayhi al-Salam, saying that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘O Ali, instruct your women not to perform Salat (prayer) without having dressed well and not to use a necklace which is made of skin.’” |
٥٨- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ خَالِدِ بْنِ إِسْمَاعِيلَ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا مِنْ أَهْلِ الْجَبَلِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ ذَكَرْتُ لَهُ الْمَجُوسَ وَأَنَّهُمْ يَقُولُونَ نِكَاحٌ كَنِكَاحِ وُلْدِ آدَمَ وَإِنَّهُمْ يُحَاجُّونَّا بِذَلِكَ فَقَالَ أَمَّا أَنْتُمْ فَلا يُحَاجُّونَكُمْ بِهِ لَمَّا أَدْرَكَ هِبَةُ اللهِ قَالَ آدَمُ يَا رَبِّ زَوِّجْ هِبَةَ اللهِ فَأَهْبَطَ اللهُ عَزَّ وَجَلَّ لَهُ حَوْرَاءَ فَوَلَدَتْ لَهُ أَرْبَعَةَ غِلْمَةٍ ثُمَّ رَفَعَهَا اللهُ فَلَمَّا أَدْرَكَ وُلْدُ هِبَةِ اللهِ قَالَ يَا رَبِّ زَوِّجْ وُلْدَ هِبَةِ اللهِ فَأَوْحَى اللهُ عَزَّ وَجَلَّ إِلَيْهِ أَنْ يَخْطُبَ إِلَى رَجُلٍ مِنَ الْجِنِّ وَكَانَ مُسْلِماً أَرْبَعَ بَنَاتٍ لَهُ عَلَى وُلْدِ هِبَةِ اللهِ فَزَوَّجَهُنَّ فَمَا كَانَ مِنْ جَمَالٍ وَحِلْمٍ فَمِنْ قِبَلِ الْحَوْرَاءِ وَالنُّبُوَّةِ وَمَا كَانَ مِنْ سَفَهٍ أَوْ حِدَّةٍ فَمِنَ الْجِنِّ. | 58. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan ibn Yahya from Khalid ibn ‘Isma’il from a man of our people of the mountains who has said the following: “I once mentioned to abu Ja‘far, ‘Alayhi al-Salam, Zoroastrians and that they say, ‘A marriage like the marriage of the sons of Adam and that they argue with us about it. He (the Imam) said, ‘They cannot argue against you because of what Hibbahtu Allah found. Adam said, ‘O Lord, find marriage for Hibbahtu Allah.’ Allah, most Majestic, most Glorious, sent for him a Hawra’ who gave birth to four boys, and then Allah raised her. When sons of Hibbahtu Allah grew up he said, ‘O Allah find marriage for the sons of Hibbahtu Allah.’ Allah, most Majestic, most Glorious, sent him revelation to propose marriage to a man (head of the family) of Jinn who was a Muslim and had four daughters, for the sons of Hibbahtu Allah. He gave them in marriage to them. Whatever is of beauty and forbearance, it is from al-Hawra’ and whatever is of dimwittedness and temperament, is because of al-Jinn.’” |
٥٩- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَوْلُ الرَّجُلِ لِلْمَرْأَةِ إِنِّي أُحِبُّكِ لا يَذْهَبُ مِنْ قَلْبِهَا أَبَداً. | 59. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from ‘Amr ibn Jami’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The words of a man to a woman, ‘I love you’ never goes away from her heart.’” |
١- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَغَيْرِهِ عَنْ يُونُسَ قَالَ كُلُّ زِنًى سِفَاحٌ وَلَيْسَ كُلُّ سِفَاحٍ زِنًى لأنَّ مَعْنَى الزِّنَى فِعْلُ حَرَامٍ مِنْ كُلِّ جِهَةٍ لَيْسَ فِيهِ شَيْءٌ مِنْ وُجُوهِ الْحَلالِ فَلَمَّا كَانَ هَذَا الْفِعْلُ بِكُلِّيَّتِهِ حَرَاماً مِنْ كُلِّ وَجْهٍ كَانَتْ تِلْكَ الْعِلَّةُ رَأْسَ كُلِّ فَاحِشَةٍ وَرَأْسَ كُلِّ حَرَامٍ حَرَّمَهُ اللهُ مِنَ الْفُرُوجِ كُلِّهَا وَإِنْ كَانَ قَدْ يَكُونُ فِعْلُ الزِّنَى عَنْ تَرَاضٍ مِنَ الْعِبَادِ وَأَجْرٍ مُسَمًّى وَمُؤَاتَاةٍ مِنْهُمْ عَلَى ذَلِكَ الْفِعْلِ فَلَيْسَ ذَلِكَ التَّرَاضِي مِنْهُمْ إِذَا تَرَاضَوْا عَلَيْهِ مِنْ إِعْطَاءِ الأجْرِ مِنَ الْمُؤَاتَاةِ عَلَى الْمُوَاقَعَةِ حَلالا وَأَنْ يَكُونَ ذَلِكَ الْفِعْلُ مِنْهُمْ للهِ عَزَّ وَجَلَّ رِضًا أَوْ أَمَرَهُمْ بِهِ فَلَمَّا كَانَ هَذَا الْفِعْلُ غَيْرَ مَأْمُورٍ بِهِ مِنْ كُلِّ جِهَةٍ كَانَ حَرَاماً كُلُّهُ وَكَانَ اسْمُهُ زِنًى مُحْصَناً لأنَّهُ مَعْصِيَةٌ مِنْ كُلِّ جِهَةٍ مَعْرُوفٌ ذَلِكَ عِنْدَ جَمِيعِ الْفِرَقِ وَالْمِلَلِ إِنَّهُ عِنْدَهُمْ حَرَامٌ مُحَرَّمٌ غَيْرُ مَأْمُورٍ بِهِ وَنَظِيرُ ذَلِكَ الْخَمْرُ بِعَيْنِهَا إِنَّهَا رَأْسُ كُلِّ مُسْكِرٍ وَإِنَّهَا إِنَّمَا صَارَتْ خَالِصَةً خَمْراً لأنَّهَا انْقَلَبَتْ مِنْ جَوْهَرِهَا بِلا مِزَاجٍ مِنْ غَيْرِهَا صَارَتْ خَمْراً وَصَارَتْ رَأْسَ كُلِّ مُسْكِرٍ مِنْ غَيْرِهَا وَلَيْسَ سَائِرُ الأشْرِبَةِ كَذَلِكَ لأنَّ كُلَّ جِنْسٍ مِنَ الأشْرِبَةِ الْمُسْكِرَةِ فَمَشُوبَةٌ مَمْزُوجٌ الْحَلالُ بِالْحَرَامِ وَمُسْتَخْرَجٌ مِنْهَا الْحَرَامُ نَظِيرُهُ الْمَاءُ الْحَلالُ الْمَمْزُوجُ بِالتَّمْرِ الْحَلالِ وَالزَّبِيبِ وَالْحِنْطَةِ وَالشَّعِيرِ وَغَيْرِ ذَلِكَ الَّذِي يَخْرُجُ مِنْ بَيْنِهَا شَرَابٌ حَرَامٌ وَلَيْسَ الْمَاءُ الَّذِي حَرَّمَهُ اللهُ وَلا التَّمْرُ وَلا الزَّبِيبُ وَغَيْرُ ذَلِكَ إِنَّمَا حَرَّمَهُ انْقِلابُهُ عِنْدَ امْتِزَاجِ كُلِّ وَاحِدٍ بِخِلافِهِ حَتَّى غَلَى وَانْقَلَبَ وَالْخَمْرُ غَلَتْ بِنَفْسِهَا لا بِخِلافِهَا فَاشْتَرَكَ جَمِيعُ الْمُسْكِرِ فِي اسْمِ الْخَمْرِ وَكَذَلِكَ شَارَكَ السِّفَاحَ الزِّنَى فِي مَعْنَى السِّفَاحِ وَلَمْ يُشَارِكِ السِّفَاحُ فِي مَعْنَى الزِّنَى أَنَّهُ زِنًى وَلا فِي اسْمِهِ فَأَمَّا مَعْنَى السِّفَاحِ الَّذِي هُوَ غَيْرُ الزِّنَى وَهُوَ مُسْتَحِقٌّ لاسْمِ السِّفَاحِ وَمَعْنَاهُ فَالَّذِي هُوَ مِنْ وَجْهِ النِّكَاحِ مَشُوبٌ بِالْحَرَامِ وَإِنَّمَا صَارَ سِفَاحاً لأنَّهُ نِكَاحٌ حَرَامٌ مَنْسُوبٌ إِلَى الْحَلالِ وَ هُوَ مِنْ وَجْهِ الْحَرَامِ فَلَمَّا كَانَ وَجْهٌ مِنْهُ حَلالا وَوَجْهٌ حَرَاماً كَانَ اسْمُهُ سِفَاحاً لأنَّ الْغَالِبَ عَلَيْهِ نِكَاحُ تَزْوِيجٍ إِلا أَنَّهُ مَشُوبٌ ذَلِكَ التَّزْوِيجُ بِوَجْهٍ مِنْ وُجُوهِ الْحَرَامِ غَيْرُ خَالِصٍ فِي مَعْنَى الْحَرَامِ بِالْكُلِّ وَلا خَالِصٌ فِي وَجْهِ الْحَلالِ بِالْكُلِّ أَمَّا أَنْ يَكُونَ الْفِعْلُ مِنْ وَجْهِ الْفَسَادِ وَالْقَصْدِ إِلَى غَيْرِ مَا أَمَرَ اللهُ عَزَّ وَجَلَّ فِيهِ مِنْ وَجْهِ التَّأْوِيلِ وَالْخَطَإِ وَالاسْتِحْلالِ بِجِهَةِ التَّأْوِيلِ وَالتَّقْلِيدِ نَظِيرُ الَّذِي يَتَزَوَّجُ ذَوَاتِ الْمَحَارِمِ الَّتِي ذَكَرَ اللهُ عَزَّ وَجَلَّ فِي كِتَابِهِ تَحْرِيمَهَا فِي الْقُرْآنِ مِنَ الأمَّهَاتِ وَالْبَنَاتِ إِلَى آخِرِ الآيَةِ كُلُّ ذَلِكَ حَلالٌ فِي جِهَةِ التَّزْوِيجِ حَرَامٌ مِنْ جِهَةِ مَا نَهَى اللهُ عَزَّ وَجَلَّ عَنْهُ وَكَذَلِكَ الَّذِي يَتَزَوَّجُ الْمَرْأَةَ فِي عِدَّتِهَا مُسْتَحِلا لِذَلِكَ فَيَكُونُ تَزْوِيجُهُ ذَلِكَ سِفَاحاً مِنْ وَجْهَيْنِ مِنْ وَجْهِ الاسْتِحْلالِ وَمِنْ وَجْهِ التَّزْوِيجِ فِي الْعِدَّةِ إِلا أَنْ يَكُونَ جَاهِلا غَيْرَ مُتَعَمِّدٍ لِذَلِكَ وَنَظِيرُ الَّذِي يَتَزَوَّجُ الْحُبْلَى مُتَعَمِّداً بِعِلْمٍ وَالَّذِي يَتَزَوَّجُ الْمُحْصَنَةَ الَّتِي لَهَا زَوْجٌ بِعِلْمٍ وَالَّذِي يَنْكِحُ الْمَمْلُوكَةَ مِنَ الْفَيْءِ قَبْلَ الْمَقْسَمِ وَالَّذِي يَنْكِحُ الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ وَالْمَجُوسِيَّةَ وَعَبَدَةَ الأوْثَانِ عَلَى الْمُسْلِمَةِ الْحُرَّةِ وَالَّذِي يَقْدِرُ عَلَى الْمُسْلِمَةِ فَيَتَزَوَّجُ الْيَهُودِيَّةَ أَوْ غَيْرَهَا مِنْ أَهْلِ الْمِلَلِ تَزْوِيجاً دَائِماً بِمِيرَاثٍ وَالَّذِي يَتَزَوَّجُ الأمَةَ عَلَى الْحُرَّةِ وَالَّذِي يَتَزَوَّجُ الأمَةَ بِغَيْرِ إِذْنِ مَوَالِيهَا وَالْمَمْلُوكُ يَتَزَوَّجُ أَكْثَرَ مِنْ حُرَّتَيْنِ وَالْمَمْلُوكُ يَكُونُ عِنْدَهُ أَكْثَرُ مِنْ أَرْبَعِ إِمَاءٍ تَزْوِيجاً صَحِيحاً وَالَّذِي يَتَزَوَّجُ أَكْثَرَ مِنْ أَرْبَعِ حَرَائِرَ وَالَّذِي لَهُ أَرْبَعُ نِسْوَةٍ فَيُطَلِّقُ وَاحِدَةً تَطْلِيقَةً وَاحِدَةً بَائِنَةً ثُمَّ يَتَزَوَّجُ قَبْلَ أَنْ تَنْقَضِيَ عِدَّةُ الْمُطَلَّقَةِ مِنْهُ وَالَّذِي يَتَزَوَّجُ الْمَرْأَةَ الْمُطَلَّقَةَ مِنَ بَعْدِ تِسْعِ تَطْلِيقَاتٍ بِتَحْلِيلٍ مِنْ أَزْوَاجٍ وَهِيَ لا تَحِلُّ لَهُ أَبَداً وَالَّذِي يَتَزَوَّجُ الْمَرْأَةَ الْمُطَلَّقَةَ بِغَيْرِ وَجْهِ الطَّلاقِ الَّذِي أَمَرَ اللهُ عَزَّ وَجَلَّ بِهِ فِي كِتَابِهِ وَالَّذِي يَتَزَوَّجُ وَهُوَ مُحْرِمٌ فَهَؤُلاءِ كُلُّهُمْ تَزْوِيجُهُمْ مِنْ جِهَةِ التَّزْوِيجِ حَلالٌ حَرَامٌ فَاسِدٌ مِنَ الْوَجْهِ الآخَرِ لأنَّهُ لَمْ يَكُنْ يَنْبَغِي لَهُ أَنْ يَتَزَوَّجَ إِلا مِنَ الْوَجْهِ الَّذِي أَمَرَ اللهُ عَزَّ وَجَلَّ فَلِذَلِكَ صَارَ سِفَاحاً مَرْدُوداً ذَلِكَ كُلُّهُ غَيْرُ جَائِزٍ الْمُقَامُ عَلَيْهِ وَلا ثَابِتٍ لَهُمُ التَّزْوِيجُ بَلْ يُفَرِّقُ الإمَامُ بَيْنَهُمْ وَلا يَكُونُ نِكَاحُهُمْ زِنًى وَلا أَوْلادُهُمْ مِنْ. هَذَا الْوَجْهِ أَوْلادَ زِنًى وَمَنْ قَذَفَ الْمَوْلُودَ مِنْ هَؤُلاءِ الَّذِينَ وُلِدُوا مِنْ هَذَا الْوَجْهِ جُلِدَ الْحَدَّ لأنَّهُ مَوْلُودٌ بِتَزْوِيجِ رِشْدَةٍ وَإِنْ كَانَ مُفْسِداً لَهُ بِجِهَةٍ مِنَ الْجِهَاتِ الْمُحَرَّمَةِ وَالْوَلَدُ مَنْسُوبٌ إِلَى الأبِ مَوْلُودٌ بِتَزْوِيجِ رِشْدَةٍ عَلَى نِكَاحِ مِلَّةٍ مِنَ الْمِلَلِ خَارِجٌ مِنْ حَدِّ الزِّنَا وَلَكِنَّهُ مُعَاقَبٌ عُقُوبَةَ الْفِرْقَةِ وَالرُّجُوعِ إِلَى الاسْتِئْنَافِ بِمَا يَحِلُّ وَيَجُوزُ فَإِنْ قَالَ قَائِلٌ إِنَّهُ مِنْ أَوْلادِ السِّفَاحِ عَلَى صِحَّةِ مَعْنَى السِّفَاحِ لَمْ يَأْثَمْ إِلا أَنْ يَكُونَ يَعْنِي أَنَّ مَعْنَى السِّفَاحِ هُوَ الزِّنَا وَوَجْهٌ آخَرُ مِنْ وُجُوهِ السِّفَاحِ مَنْ أَتَى امْرَأَتَهُ وَهِيَ مُحْرِمَةٌ أَوْ أَتَاهَا وَهِيَ صَائِمَةٌ أَوْ أَتَاهَا وَهِيَ فِي دَمِ حَيْضِهَا أَوْ أَتَاهَا فِي حَالِ صَلاتِهَا وَكَذَلِكَ الَّذِي يَأْتِي الْمَمْلُوكَةَ قَبْلَ أَنْ يُوَاجِهَ صَاحِبَهَا وَالَّذِي يَأْتِي الْمَمْلُوكَةَ وَهِيَ حُبْلَى مِنْ غَيْرِهِ وَالَّذِي يَأْتِي الْمَمْلُوكَةَ تُسْبَى عَلَى غَيْرِ وَجْهِ السِّبَاءِ وَتُسْبَى وَلَيْسَ لَهُمْ أَنْ يُسْبَوْا وَمَنْ تَزَوَّجَ يَهُودِيَّةً أَوْ نَصْرَانِيَّةً أَوْ عَابِدَةَ وَثَنٍ وَكَانَ التَّزْوِيجُ فِي مِلَّتِهِمْ تَزْوِيجاً صَحِيحاً إِلا أَنَّهُ شَابَ ذَلِكَ فَسَادٌ بِالتَّوَجُّهِ إِلَى آلِهَتِهِمُ اللاتِي بِتَحْلِيلِهِمُ اسْتَحَلُّوا التَّزْوِيجَ فَكُلُّ هَؤُلاءِ أَبْنَاؤُهُمْ أَبْنَاءُ سِفَاحٍ إِلا أَنَّ ذَلِكَ هُوَ أَهْوَنُ مِنَ الصِّنْفِ الأوَّلِ وَإِنَّمَا إِتْيَانُ هَؤُلاءِ السِّفَاحِ إِمَّا مِنْ فَسَادِ التَّوَجُّهِ إِلَى غَيْرِ اللهِ تَعَالَى أَوْ فَسَادِ بَعْضِ هَذِهِ الْجِهَاتِ وَإِتْيَانُهُنَّ حَلالٌ وَلَكِنْ مُحَرَّفٌ مِنْ حَدِّ الْحَلالِ وَسِفَاحٌ فِي وَقْتِ الْفِعْلِ بِلا زِنًى وَلا يُفَرَّقُ بَيْنَهُمَا إِذَا دَخَلا فِي الإسْلامِ وَلا إِعَادَةَ اسْتِحْلالٍ جَدِيدٍ وَكَذَلِكَ الَّذِي يَتَزَوَّجُ بِغَيْرِ مَهْرٍ فَتَزْوِيجُهُ جَائِزٌ لا إِعَادَةَ عَلَيْهِ وَلا يُفَرَّقُ بَيْنَهُ وَبَيْنَ امْرَأَتِهِ وَهُمَا عَلَى تَزْوِيجِهِمَا الأوَّلِ إِلا أَنَّ الإسْلامَ يَقْرُبُ مِنْ كُلِّ خَيْرٍ وَمِنْ كُلِّ حَقٍّ وَلا يَبْعُدُ مِنْهُ وَكَمَا جَازَ أَنْ يَعُودَ إِلَى أَهْلِهِ بِلا تَزْوِيجٍ جَدِيدٍ أَكْثَرَ مِنَ الرُّجُوعِ إِلَى الإسْلامِ فَكُلُّ هَؤُلاءِ ابْتِدَاءُ نِكَاحِهِمْ نِكَاحٌ صَحِيحٌ فِي مِلَّتِهِمْ وَإِنْ كَانَ إِتْيَانُهُنَّ فِي تِلْكَ الأوْقَاتِ حَرَاماً لِلْعِلَلِ الَّتِي وَصَفْنَاهَا وَالْمَوْلُودُ مِنْ هَذِهِ الْجِهَاتِ أَوْلادُ رِشْدَةٍ لا أَوْلادُ زِنًى وَأَوْلادُهُمْ أَطْهَرُ مِنْ أَوْلادِ الصِّنْفِ الأوَّلِ مِنْ أَهْلِ السِّفَاحِ وَمَنْ قَذَفَ مِنْ هَؤُلاءِ فَقَدْ أَوْجَبَ عَلَى نَفْسِهِ حَدَّ الْمُفْتَرِي لِعِلَّةِ التَّزْوِيجِ الَّذِي كَانَ وَإِنْ كَانَ مَشُوباً بِشَيْءٍ مِنَ السِّفَاحِ الْخَفِيِّ مِنْ أَيِّ مِلَّةٍ كَانَ أَوْ فِي أَيِّ دِينٍ كَانَ إِذَا كَانَ نِكَاحُهُمْ تَزْوِيجاً فَعَلَى الْقَاذِفِ لَهُمْ مِنَ الْحَدِّ مِثْلُ الْقَاذِفِ لِلْمُتَزَوِّجِ فِي الإسْلامِ تَزْوِيجاً صَحِيحاً لا فَرْقَ بَيْنَهُمَا فِي الْحَدِّ وَإِنَّمَا الْحَدُّ لِعِلَّةِ التَّزْوِيجِ لا لِعِلَّةِ الْكُفْرِ وَالإيمَانِ. وَ أَمَّا وَجْهُ النِّكَاحِ الصَّحِيحِ السَّلِيمِ الْبَرِيءِ مِنَ الزِّنَا وَالسِّفَاحِ هُوَ الَّذِي غَيْرُ مَشُوبٍ بِشَيْءٍ مِنْ وُجُوهِ الْحَرَامِ أَوْ وُجُوهِ الْفَسَادِ فَهُوَ النِّكَاحُ الَّذِي أَمَرَ اللهُ عَزَّ وَجَلَّ بِهِ عَلَى حَدِّ مَا أَمَرَ اللهُ أَنْ يُسْتَحَلَّ بِهِ الْفَرْجُ التَّزْوِيجِ وَالتَّرَاضِي عَلَى مَا تَرَاضَوْا عَلَيْهِ مِنَ الْمَهْرِ الْمَعْرُوفِ الْمَفْرُوضِ وَالتَّسْمِيَةِ لِلْمَهْرِ وَالْفِعْلِ فَذَلِكَ نِكَاحٌ حَلالٌ غَيْرُ سِفَاحٍ وَلا مَشُوبٍ بِوَجْهٍ مِنَ الْوُجُوهِ الَّتِي ذَكَرْنَا الْمُفْسِدَاتِ لِلنِّكَاحِ وَهُوَ خَالِصٌ مُخَلَّصٌ مُطَهَّرٌ مُبَرَّأٌ مِنَ الأدْنَاسِ وَهُوَ الَّذِي أَمَرَ اللهُ عَزَّ وَجَلَّ بِهِ وَالَّذِي تَنَاكَحَتْ عَلَيْهِ أَنْبِيَاءُ اللهِ وَحُجَجُهُ وَصَالِحُ الْمُؤْمِنِينَ مِنْ أَتْبَاعِهِمْ وَأَمَّا الَّذِي يَتَزَوَّجُ مِنْ مَالٍ غَصَبَهُ وَيَشْتَرِي مِنْهُ جَارِيَةً أَوْ مِنْ مَالِ سَرِقَةٍ أَوْ خِيَانَةٍ أَوْ كَذِبٍ فِيهِ أَوْ مِنْ كَسْبٍ حَرَامٍ بِوَجْهٍ مِنَ الْحَرَامِ فَتَزَوَّجَ مِنْ ذَلِكَ الْمَالِ تَزْوِيجاً مِنْ جِهَةِ مَا أَمَرَ اللهُ عَزَّ وَجَلَّ بِهِ فَتَزْوِيجُهُ حَلالٌ وَوَلَدُهُ وَلَدُ حَلالٍ غَيْرُ زَانٍ وَلا سِفَاحٍ وَذَلِكَ أَنَّ الْحَرَامَ فِي هَذَا الْوَجْهِ فِعْلُهُ الأوَّلُ بِمَا فَعَلَ فِي وَجْهِ الاكْتِسَابِ الَّذِي اكْتَسَبَهُ مِنْ غَيْرِ وَجْهٍ وَفِعْلُهُ فِي وَجْهِ الإنْفَاقِ فِعْلٌ يَجُوزُ الإنْفَاقُ فِيهِ وَذَلِكَ أَنَّ الإنْسَانَ إِنَّمَا يَكُونُ مَحْمُوداً أَوْ مَذْمُوماً عَلَى فِعْلِهِ وَتَقَلُّبِهِ لا عَلَى جَوْهَرِ الدِّرْهَمِ أَوْ جَوْهَرِ الْفَرْجِ وَالْحَلالُ حَلالٌ فِي نَفْسِهِ وَالْحَرَامُ حَرَامٌ فِي نَفْسِهِ أَيِ الْفِعْلُ لا الْجَوْهَرُ لا يُفْسِدُ الْحَرَامُ الْحَلالَ وَالتَّزْوِيجُ مِنْ هَذِهِ الْوُجُوهِ كُلِّهَا حَلالٌ مُحَلَّلٌ وَنَظِيرُ ذَلِكَ نَظِيرُ رَجُلٍ سَرَقَ دِرْهَماً فَتَصَدَّقَ بِهِ فَفِعْلُهُ سَرِقَةٌ حَرَامٌ وَفِعْلُهُ فِي الصَّدَقَةِ حَلالٌ لأنَّهُمَا فِعْلانِ مُخْتَلِفَانِ لا يُفْسِدُ أَحَدُهُمَا الآخَرَ إِلا أَنَّهُ غَيْرُ مَقْبُولٍ فِعْلُهُ ذَلِكَ الْحَلالُ لِعِلَّةِ مُقَامِهِ عَلَى الْحَرَامِ حَتَّى يَتُوبَ وَيَرْجِعَ فَيَكُونُ مَحْسُوباً لَهُ فِعْلُهُ فِي الصَّدَقَةِ وَكَذَلِكَ كُلُّ فِعْلٍ يَفْعَلُهُ الْمُؤْمِنُ وَالْكَافِرُ مِنْ أَفَاعِيلِ الْبِرِّ أَوِ الْفَسَادِ فَهُوَ مَوْقُوفٌ لَهُ حَتَّى يُخْتَمَ لَهُ عَلَى أَيِّ الأمْرَيْنِ يَمُوتُ فَيَخْلُوا بِهِ فِعْلُهُ للهِ عَزَّ وَجَلَّ أَكَانَ لِغَيْرِهِ إِنْ خَيْراً فَخَيْراً وَإِنْ شَرّاً فَشَرّاً. | 1. (It is of words of Yunus) Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar and others from Yunus who has said the following: (This passage is of the words of Yunus, not a Hadith from ’A’immah ‘Alayhim al-Salam, thus, it is not translated.) |
١- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ قَالَ قَذَفَ رَجُلٌ رَجُلا مَجُوسِيّاً عِنْدَ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) فَقَالَ مَهْ فَقَالَ الرَّجُلُ إِنَّهُ يَنْكِحُ أُمَّهُ أَوْ أُخْتَهُ فَقَالَ ذَلِكَ عِنْدَهُمْ نِكَاحٌ فِي دِينِهِمْ. تَمَّ كِتَابُ النِّكَاحِ مِنْ كِتَابِ الْكَافِي وَيَتْلُوهُ كِتَابُ الْعَقِيقَةِ إِنْ شَاءَ اللهُ سُبْحَانَهُ وَالْحَمْدُ للهِ رَبِّ الْعَالَمِينَ وَالصَّلاةُ عَلَى مُحَمَّدٍ وَآلِهِ وَعِتْرَتِهِ أَجْمَعِينَ وَسَلَّمَ تَسْلِيماً كَثِيراً. | 1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from ‘ Abd Allah ibn Sinan who has said the following: “A man once accused a Zoroastrian man before abu ‘Abd Allah, ‘Alayhi al-Salam, he (the Imam) said, ‘Hold it.’ The man said, ‘He marries his mother or sister.’ He (the Imam) said, ‘It is marriage among them in their religion.’” |
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْعَبَّاسِ الزَّيَّاتِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ يَرْفَعُهُ قَالَ أُتِيَ رَجُلٌ وَ هُوَ عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَأُخْبِرَ بِمَوْلُودٍ أَصَابَهُ فَتَغَيَّرَ وَجْهُ الرَّجُلِ فَقَالَ لَهُ النَّبِيُّ ( عليه السلام ) مَا لَكَ فَقَالَ خَيْرٌ فَقَالَ قُلْ قَالَ خَرَجْتُ وَ الْمَرْأَةُ تَمْخَضُ فَأُخْبِرْتُ أَنَّهَا وَلَدَتْ جَارِيَةً فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) الْأَرْضُ تُقِلُّهَا وَ السَّمَاءُ تُظِلُّهَا وَ اللَّهُ يَرْزُقُهَا وَ هِيَ رَيْحَانَةٌ تَشَمُّهَا | 6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Ali ibn al-Hakam from abu al-‘Abbas al- Zayyat from Hamzah ibn Humran in a marfu‘ manner has said the following: “A man once was with the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, he informed him about the birth of a child but his face changed. The Holy Prophet asked him, ‘What is the matter with you?’ He (the Messenger of Allah) said, ‘Say that it is good.’ He then said, ‘I left and my wife was in labor. I am informed that she has given birth to a girl.’ The Holy Prophet said, ‘The earth carries her weight , the sky provides her shadow, Allah gives her sustenance and she is a sweet smelling flower: you enjoy her fragrance.’ He (the Messenger of Allah) then said this to his companions: ‘One who has one daughter carries a heavy load, one who has two daughters is like scorched land that begs for rain from Allah and one who has three daughters is exempt from Jihad (serving in the army) and all hardships. One who has four daughters, then O slaves of Allah you must help him, O slaves of Allah you must give him a loan and O slaves of Allah you must have mercy on him.’” |
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَلِيلِ بْنِ عَمْرٍو الْيَشْكُرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِذَا كَانَ الْغُلَامُ مُلْتَاثَ الْأُدْرَةِ صَغِيرَ الذَّكَرِ سَاكِنَ النَّظَرِ فَهُوَ مِمَّنْ يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُقَالَ وَ إِذَا كَانَ الْغُلَامُ شَدِيدَ الْأُدْرَةِ كَبِيرَ الذَّكَرِ حَادَّ النَّظَرِ فَهُوَ مِمَّنْ لَا يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ . | 1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from all from ibn Mahbub from Khalil ibn ‘Amr al-Yashkuriy from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin has said, ’If a boy’s scrotum is relaxed, his penis is small, his eyes are relaxed; then there is hope for goodness to come from him, as well as hope in safety from his evil. On the other hand if a boy whose scrotum is hard, his penis is large and has piercing eyes, he then is one in whose goodness there is no hope nor safety from his evil.’” |
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعْوَتُهُمْ أَحَدُهُمْ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ نَجْعَلْ أَمْرَهَا بِيَدِكَ . | 4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Muhammad ibn Ziyad ibn ‘Isa from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, once from the pulpit said, ‘Do not give in marriage to al-Hassan because he is a man who divorces very often.’ A man from Hamadan stood up and said, ‘Yes, we will give to him in marriage, by Allah, because he is the grandson of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and the son of ’Amir al-Mu’minin, ‘Alayhi al-Salam. He may keep if he likes or divorce if he so wills.’” |
مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ إِذَا نَظَرَتْ فَلَمْ تَجِدِ الْأَقْرَاءَ إِلَّا ثَلَاثَةَ أَشْهُرٍ فَإِذَا كَانَتْ لَا يَسْتَقِيمُ لَهَا حَيْضٌ تَحِيضُ فِي الشَّهْرِ مِرَاراً فَإِنَّ عِدَّتَهَا عِدَّةُ الْمُسْتَحَاضَةِ ثَلَاثَةُ أَشْهُرٍ وَ إِذَا كَانَتْ تَحِيضُ حَيْضاً مُسْتَقِيماً فَهُوَ فِي كُلِّ شَهْرٍ حَيْضَةٌ بَيْنَ كُلِّ حَيْضَتَيْنِ شَهْرٌ وَ ذَلِكَ الْقُرْءُ . | 10. Muhammad has narrated from Ahmad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘If she waits and does not find the Hayd (menses)-free period except three months then if her Hayd (menses) is not straight. If she experiences Hayd in a month several times such woman’s waiting period is like the waiting period of one who experiences Istihadah, whose ‘Iddah (waiting period) is three months. If she experiences Hayd straightly, thus, in every month is one Hayd and between two Hayd (menses) one month of time it is the Hayd-free period.’” |
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَكْرِمُوا الْخُبْزَ فَإِنَّهُ قَدْ عَمِلَ فِيهِ مَا بَيْنَ الْعَرْشِ إِلَى الْأَرْضِ وَ مَا فِيهَا مِنْ كَثِيرٍ مِنْ خَلْقِهِثُمَّ قَالَ لِمَنْ حَوْلَهُ أَ لَا أُخْبِرُكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ فِدَاكَ الْآبَاءُ وَ الْأُمَّهَاتُ فَقَالَ إِنَّهُ كَانَ نَبِيٌّ فِيمَنْ كَانَ قَبْلَكُمْ يُقَالُ لَهُ دَانِيَالُ وَ إِنَّهُ أَعْطَى صَاحِبَ مِعْبَرٍ رَغِيفاً لِكَيْ يَعْبُرَ بِهِ فَرَمَى صَاحِبُ الْمِعْبَرِ بِالرَّغِيفِ وَ قَالَ مَا أَصْنَعُ بِالْخُبْزِ هَذَا الْخُبْزُ عِنْدَنَا قَدْ يُدَاسُ بِالْأَرْجُلِفَلَمَّا رَأَى ذَلِكَ مِنْهُ دَانِيَالُ رَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ اللَّهُمَّ أَكْرِمِ الْخُبْزَ فَقَدْ رَأَيْتَ يَا رَبِّ مَا صَنَعَ هَذَا الْعَبْدُ وَ مَا قَالَقَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى السَّمَاءِ أَنْ تَحْبِسَ الْغَيْثَ وَ أَوْحَى إِلَى الْأَرْضِ أَنْ كُونِي طَبَقاً كَالْفَخَّارِ قَالَ فَلَمْ يُمْطَرُوا حَتَّى أَنَّهُ بَلَغَ مِنْ أَمْرِهِمْ أَنَّ بَعْضَهُمْ أَكَلَ بَعْضاً فَلَمَّا بَلَغَ مِنْهُمْ مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ قَالَتِ امْرَأَةٌ لِأُخْرَى وَ لَهُمَا وَلَدَانِ يَا فُلَانَةُ تَعَالِي حَتَّى نَأْكُلَ أَنَا وَ أَنْتِ الْيَوْمَ وَلَدِي وَ إِذَا كَانَ غَداً أَكَلْنَا وَلَدَكِ قَالَتْ لَهَا نَعَمْ فَأَكَلَتَاهُفَلَمَّا أَنْ جَاعَتَا مِنْ بَعْدُ رَاوَدَتِ الْأُخْرَى عَلَى أَكْلِ وَلَدِهَا فَامْتَنَعَتْ عَلَيْهَا فَقَالَتْ لَهَا بَيْنِي وَ بَيْنَكِ نَبِيُّ اللَّهِ فَاخْتَصَمَا إِلَى دَانِيَالَ ( عليه السلام ) فَقَالَ لَهُمَا وَ قَدْ بَلَغَ الْأَمْرُ إِلَى مَا أَرَى قَالَتَا لَهُ نَعَمْ يَا نَبِيَّ اللَّهِ وَ أَشَدَّقَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ اللَّهُمَّ عُدْ عَلَيْنَا بِفَضْلِكَ وَ فَضْلِ رَحْمَتِكَ وَ لَا تُعَاقِبِ الْأَطْفَالَ وَ مَنْ فِيهِ خَيْرٌ بِذَنْبِ صَاحِبِ الْمِعْبَرِ وَ أَضْرَابِهِ لِنِعْمَتِكَقَالَ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ السَّمَاءَ أَنْ أَمْطِرِي عَلَى الْأَرْضِ وَ أَمَرَ الْأَرْضَ أَنْ أَنْبِتِي لِخَلْقِي مَا قَدْ فَاتَهُمْ مِنْ خَيْرِكَ فَإِنِّي قَدْ رَحِمْتُهُمْ بِالطِّفْلِ الصَّغِيرِ . | 2. Afi ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “It is a narration of abu ‘Abd Allah, ‘Alayhi al-Salam, from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) once said, ‘You must treat bread with reverence because from the throne to earth and what is in it, a large number of His creatures have worked for it (to make it ready).’ He (the Messenger of Allah) then said, ‘Will you like if I tell you something?’ They replied, ‘Yes, O Messenger of Allah, we pray to Allah to keep the fathers and mothers in service for your cause.’ He (the Messenger of Allah) said, ‘Among the Prophets before you there was a Prophet called Daniel. He once gave one loaf of bread to the owner of the crossing (means) to help for crossing. He threw the bread away saying, ‘It is of no use for me. We crush bread under our foot.’ When Daniel saw it, he raised his hands to the sky and said, ‘O Lord, make bread revered because I saw what this servant just did to it and what he said.’ Allah, most Majestic, most Glorious, sent revelation to the sky and told it to withhold rain and the earth to turn into a piece of pottery.’ It did not rain and they ended up eating each other. When their condition reached the point which Allah, most Majestic, most Glorious, wanted, one woman said to the other, who each had a child, to one day eat the child of one of them. The other woman agreed and they ate the child. When they became hungry again the other woman demanded to eat the child of the other woman but she refused saying, ‘Between us there is the Prophet of Allah.’ They went to Daniel, ‘Alayhi al-Salam, for judgment. He said to them, ‘I can see to what degree the condition has reached.’ They said, ‘Yes, O Prophet of Allah and it is more difficult.’ He raised his hands to the sky and said, ‘O Lord, return to us with Your generosity, and the extra of Your mercy and do not make the children to suffer because of the sins of the owner of the crossing and his disrespecting Your bounties.’ Allah, most Majestic, most Glorious, commanded the sky to send rain and earth to grow produce for His creatures what they had lost of the goodness because He had turned to them with kindness through the small child.’” |
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَاكِهَةُ مِائَةٌ وَ عِشْرُونَ لَوْناً سَيِّدُهَا الرُّمَّانُ . | 2. Ali ibn Ibrahim has narrated from his Harun ibn Muslim from Mas’adah ibn Ziyad who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Fruits are of one hundred twenty colors and the pomegranate is its master.’” |
عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ الْحُصَيْنِيِّينَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّ السِّلْقَ يَقْمَعُ عِرْقَ الْجُذَامِ وَ مَا دَخَلَ جَوْفَ الْمُبَرْسَمِ مِثْلُ وَرَقِ السِّلْقِ . | 5. It is narrated from the narrator of the previous Hadith from Muhammad ibn ‘Isa from certain al-Husayniyin who has said the following: “Abu al-Hassan, ‘Alayhi al-Salam, has said, ‘Beets uproot the vein of leprosy and no other thing is as beneficial as leaves of beets that enter the belly of one suffering from leprosy.’” |
وَ بِهَذَا الْإِسْنَادِ قَالَ شَكَا رَجُلٌ مِنَ الْأَنْصَارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّ الدُّورَ قَدِ اكْتَنَفَتْهُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) ارْفَعْ صَوْتَكَ مَا اسْتَطَعْتَ وَ سَلِ اللَّهَ أَنْ يُوَسِّعَ عَلَيْكَ . | 8. Through the same chain of narrators as that of the previous Hadith the following is narrated: “Once, a man of the people of al-Ansar complained before the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that houses have caused great congestions for him. The Holy Prophet said to him, ‘Raise your voice as much as you can and ask Allah to make it spacious for you.’” |
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ لَيَبْتَاعُ الرَّاحِلَةَ بِمِائَةِ دِينَارٍ يُكْرِمُ بِهَا نَفْسَهُ . | 1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘ Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Ali ibn al-Husayn, ‘Alayhi al-Salam, bought a stumper for one hundred dinar in his own honor.” |
٧- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ رِجَالِهِ رَفَعَهُ قَالَ خَرَجَ تَمِيمٌ الدَّارِيُّ وَابْنُ بَيْدِيٍّ وَابْنُ أَبِي مَارِيَةَ فِي سَفَرٍ وَكَانَ تَمِيمٌ الدَّارِيُّ مُسْلِماً وَابْنُ بَيْدِيٍّ وَابْنُ أَبِي مَارِيَةَ نَصْرَانِيَّيْنِ وَكَانَ مَعَ تَمِيمٍ الدَّارِيِّ خُرْجٌ لَهُ فِيهِ مَتَاعٌ وَآنِيَةٌ مَنْقُوشَةٌ بِالذَّهَبِ وَقِلادَةٌ أَخْرَجَهَا إِلَى بَعْضِ أَسْوَاقِ الْعَرَبِ لِلْبَيْعِ فَاعْتَلَّ تَمِيمٌ الدَّارِيُّ عِلَّةً شَدِيدَةً فَلَمَّا حَضَرَهُ الْمَوْتُ دَفَعَ مَا كَانَ مَعَهُ إِلَى ابْنِ بَيْدِيٍّ وَابْنِ أَبِي مَارِيَةَ وَأَمَرَهُمَا أَنْ يُوصِلاهُ إِلَى وَرَثَتِهِ فَقَدِمَا الْمَدِينَةَ وَقَدْ أَخَذَا مِنَ الْمَتَاعِ الآنِيَةَ وَالْقِلادَةَ وَأَوْصَلا سَائِرَ ذَلِكَ إِلَى وَرَثَتِهِ فَافْتَقَدَ الْقَوْمُ الآنِيَةَ وَالْقِلادَةَ فَقَالَ أَهْلُ تَمِيمٍ لَهُمَا هَلْ مَرِضَ صَاحِبُنَا مَرَضاً طَوِيلا أَنْفَقَ فِيهِ نَفَقَةً كَثِيرَةً فَقَالا لا مَا مَرِضَ إِلا أَيَّاماً قَلائِلَ قَالُوا فَهَلْ سُرِقَ مِنْهُ شَيْءٌ فِي سَفَرِهِ هَذَا قَالا لا قَالُوا فَهَلِ اتَّجَرَ تِجَارَةً خَسِرَ فِيهَا قَالا لا قَالُوا فَقَدِ افْتَقَدْنَا أَفْضَلَ شَيْءٍ كَانَ مَعَهُ آنِيَةً مَنْقُوشَةً بِالذَّهَبِ مُكَلَّلَةً بِالْجَوْهَرِ وَقِلادَةً فَقَالا مَا دَفَعَ إِلَيْنَا فَقَدْ أَدَّيْنَاهُ إِلَيْكُمْ فَقَدَّمُوهُمَا إِلَى رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَوْجَبَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْهِمَا الْيَمِينَ فَحَلَفَا فَخَلَّى عَنْهُمَا ثُمَّ ظَهَرَتْ تِلْكَ الآنِيَةُ وَالْقِلادَةُ عَلَيْهِمَا فَجَاءَ أَوْلِيَاءُ تَمِيمٍ إِلَى رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالُوا يَا رَسُولَ اللهِ قَدْ ظَهَرَ عَلَى ابْنِ بَيْدِيٍّ وَابْنِ أَبِي مَارِيَةَ مَا ادَّعَيْنَاهُ عَلَيْهِمَا فَانْتَظَرَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ اللهِ عَزَّ وَجَلَّ الْحُكْمَ فِي ذَلِكَ فَأَنْزَلَ اللهُ تَبَارَكَ وَتَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا شَهادَةُ بَيْنِكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنانِ ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الأرْضِ فَأَطْلَقَ اللهُ عَزَّ وَجَلَّ شَهَادَةَ أَهْلِ الْكِتَابِ عَلَى الْوَصِيَّةِ فَقَطْ إِذَا كَانَ فِي سَفَرٍ وَلَمْ يَجِدِ الْمُسْلِمَيْنِ فَأَصابَتْكُمْ مُصِيبَةُ الْمَوْتِ تَحْبِسُونَهُما مِنْ بَعْدِ الصَّلاةِ فَيُقْسِمانِ بِاللهِ إِنِ ارْتَبْتُمْ لا نَشْتَرِي بِهِ ثَمَناً وَلَوْ كانَ ذا قُرْبى وَلا نَكْتُمُ شَهادَةَ اللهِ إِنَّا إِذاً لَمِنَ الآثِمِينَ فَهَذِهِ الشَّهَادَةُ الأولَى الَّتِي جَعَلَهَا رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنْ عُثِرَ عَلى أَنَّهُمَا اسْتَحَقَّا إِثْماً أَيْ أَنَّهُمَا حَلَفَا عَلَى كَذِبٍ فَآخَرانِ يَقُومانِ مَقامَهُما يَعْنِي مِنْ أَوْلِيَاءِ الْمُدَّعِي مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الأوْلَيانِ فَيُقْسِمانِ بِاللهِ يَحْلِفَانِ بِاللهِ أَنَّهُمَا أَحَقُّ بِهَذِهِ الدَّعْوَى مِنْهُمَا وَأَنَّهُمَا قَدْ كَذَبَا فِيمَا حَلَفَا بِاللهِ لَشَهادَتُنا أَحَقُّ مِنْ شَهادَتِهِما وَمَا اعْتَدَيْنا إِنَّا إِذاً لَمِنَ الظَّالِمِينَ فَأَمَرَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْلِيَاءَ تَمِيمٍ الدَّارِيِّ أَنْ يَحْلِفُوا بِاللهِ عَلَى مَا أَمَرَهُمْ بِهِ فَحَلَفُوا فَأَخَذَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْقِلادَةَ وَالآنِيَةَ مِنِ ابْنِ بَيْدِيٍّ وَابْنِ أَبِي مَارِيَةَ وَرَدَّهُمَا إِلَى أَوْلِيَاءِ تَمِيمٍ الدَّارِيِّ ذلِكَ أَدْنى أَنْ يَأْتُوا بِالشَّهادَةِ عَلى وَجْهِها أَوْ يَخافُوا أَنْ تُرَدَّ أَيْمانٌ بَعْدَ أَيْمانِهِمْ. | 7. Ali ibn Ibrahim has narrated from his people in a marfu‘ manner has said the following: “Tamim al-Dariy, ibn Baydiy and ibn Mariya once left for a journey. Tamim al-Dariy was a Muslim but ibn Baydiy and ibn Mariya were Christians and they were with Tamim al-Dariy who had certain assets and utensils, which were decorated with gold, and a necklace that he took for the Arab markets for sale. Tamim al-Dariy became ill severely and the time of his death came. He gave whatever he had to ibn Baydiy and ibn Mariya and asked them to deliver it to his heirs. The two came to al-Madinah, delivered the other things but they had taken the utensils and the necklace. The heirs found the utensils missing; so the family of Tamim asked the two men, ’Did he (Tamim) remain ill for a long time and incurred a large amount of expenses?’ The two replied, ‘He remained ill only for few days.’ They then asked, ’Was anything stolen from him during his journey?’ The two replied, ‘No, nothing was stolen from him during his journey.’ They then asked, ‘Did he make any business deals that caused him losses?’ The two replied, ‘No, he did not make any such deals.’ They then said, ‘The most expensive things are missing like the utensils decorated with gold and gems and a necklace.’ The two said, ‘Whatever he gave to us we have given to you.’ They then took the two before the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he (the Messenger of Allah) judged that the two must take an oath. The two took an oath and they were released but the utensils and necklace were seen with them. The heirs of Tamim went to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, saying, ‘O Messenger of Allah, our assets have been seen in the possession of ibn Baydiy and ibn Mariya.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, waited to hear from Allah, most Majestic, most Glorious, a judgment in the case. Allah, most Blessed, most High, then revealed, ‘Believers, when death approaches any one of you, allow two just men from your own people (Muslims) or any two other men (people of the book), if incident of death befalls you on a journey, bear witness to the bequest. [Allah, most Majestic, most Glorious, applied the testimony of the people of the book about the will when it is on a journey and Muslims are not found] If you have any doubts about their (others’) honesty, detain them and allow them take an oath after the prayer, each one of them saying, “I swear by Allah that my testimony is true. I am not selling the Truth for a paltry price even though the beneficiary would be one of my relatives. I do not hide the testimony which is the right of Allah, for then I will be one of the sinners.” (5:106)’ This is the testimony, which is sanctioned by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Tf their honesty is challenged, [they took false oath], two others from the relatives of the deceased should swear in the same way and testify to the bequest saying, “We swear by Allah that our testimony is the more accurate one. We do not transgress in the matter lest we become unjust ones.” (5:107)’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded the heirs of Tamim al-Dariy to take an oath according to His command. They took an oath and the Messenger of Allah took the utensils and the necklace from ibn Baydiy and ibn Mariya and returned them to the heirs of Tamim al-Dariy. This is the least in presenting the testimony as it is for fear of another oath’s rejection of their oath thereafter.” |
٢-٢٣ حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبي، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن فضالة، عن إسماعيل بن أبي زياد عن أبي عبد الله، عن أبيه عليهما السلام قال: أوحى الله تبارك وتعالى إلى موسى عليه السلام: لا تفرح بكثرة المال، ولا تدع ذكري على كل حال، فان كثرة المال انسي الذنوب، وترك ذكري يقسي القلوب | 2-23 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Fuzalat , on the authority of Isma’il ibn Abi Zyad al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB) that his father Al-Baqir (MGB) said, “The Blessed the Sublime God revealed to Moses (MGB), ‘Do not get pleased with the extent of your wealth and do not abandon remembering Me under any circumstances since extensive wealth will cause the forgetting of sins, and abandoning My remembrance will cause the hardening of hearts.’” |
٢٦-٦ حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله، وعبد الله بن جعفر الحميري جميعا، عن أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عمن ذكره، عن أبي عبد الله عليه السلام قال:لما أهبط الله عز وجل آدم عليه السلام من الجنة أهبط معه عشرين ومائة قضيب منها أربعون ما يؤكل داخلها وخارجها وأربعون منها ما يؤكل داخلها ويرمى بخارجها،و أربعون منها ما يؤكل خارجها ويرمى بداخلها، وغرارة فيها بزر كل شيء | 26-6 (The compiler of the book narrated) that his father and Muhammad ibn al-Hassan - may God be pleased with them - narrated that Sa’ed ibn Abdullah And Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Abi Umayr, that someone quoted on the authority of Aba Abdullah as-Sadiq (MGB), “When the Honorable the Exalted God sent Adam (MGB) down from Heaven to the Earth, He sent down one-hundred and twenty branches with him forty of which are both edible inside and outside; forty of which are edible outside but not edible inside; and forty of which are edible inside but not edible outside. God also sent down to Earth a large sack with him full of every kind of seeds.” |
١ - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله: قال: حدثنا محمد بن جعفر الكوفي (١)، قال: حدثنا موسى بن عمران النخعي الكوفي، عن عمه الحسين بن يزيد، عن علي بن الحسين، عمن حدثه، عن عبد الرحمن بن كثير، عن أبي عبد الله عليه السلام، قال: إن أمير المؤمنين عليه السلام قال: أنا علم الله، وأنا قلب الله الواعي، ولسان الله الناطق، وعين الله، وجنب الله، وأنا يد الله. قال مصنف هذا الكتاب رضي الله عنه: معنى قوله عليه السلام: وأنا قلب الله الواعي أي أنا القلب الذي جعله الله وعاء لعلمه، وقلبه إلى طاعته، وهو قلب مخلوق الله عز وجل كما هو عبد الله عز وجل، ويقال: قلب الله كما يقال: عبد الله وبيت الله وجنة الله ونار الله. وأما قوله: عين الله، فإنه يعني به: الحافظ لدين الله، وقد قال الله عز وجل: ﴿تجري بأعيننا﴾ (٢) أي بحفظنا، وكذلك قوله عز وجل: ﴿و لتصنع على عيني﴾ معناه على حفظي. | 1. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ja`far alKufi said: Musa ibn `Imran al-Nakha`i al-Kufi said on the authority of his paternal uncle alHusayn ibn Yazid, on the authority of `Ali ibn al-Husayn, on the authority of who related to him, on the authority of `Abd al-Rahman ibn Kathir, o the authority of Abu `Abd Allah (AS) that The Commander of the Faithful (AS) said: “I am the Knowledge of Allah. I am the Containing Heart of Allah. I am the Speaking Tongue of Allah. I am the Eye of Allah. I am the Side of Allah. And I am the Hand of Allah.” The Compiler (RA) of this book says: When `Ali (AS) says that `I am the Heart of Allah that contains,” he means that “I am the heart that Allah has made a container for His Knowledge and made obedient to Him.” The heart is a creation of Allah, the Mighty and High, in the same sense that `Ali is a servant of Allah, the Mighty and High. One says “the Heart of Allah” [qalb Allah] in the same way that one says “the Servant of Allah,” “the House of Allah,” “Allah’s Paradise,” and “Allah’s Hell.” As for `Ali’s statement that “I am the Eye of Allah,” he means that he is the one who watches over the Religion of Allah. Similarly, the Mighty and High, has said: `Sailing, before our eyes,’1 which means “with Our Observance.” The Mighty and High has also said: `And that you might be brought up before My eyes,’2 which means `with My Observance.” |
٥ - حدثنا أحمد بن الحسن القطان قال: حدثنا أحمد بن يحيى، عن بكر بن عبد الله بن حبيب، قال: حدثني أحمد بن يعقوب بن مطر (١) قال: حدثنا محمد بن الحسن ابن عبد العزيز الأحدب الجند بنيسابور، قال: وجدت في كتاب أبي بخطه: حدثنا طلحة بن يزيد، عن عبيد الله بن عبيد (٢) عن أبي معمر السعداني أن رجلا أتى أمير المؤمنين علي بن أبي طالب عليه السلام فقال: يا أمير المؤمنين إني قد شككت في كتاب الله المنزل، قال له عليه السلام: ثكلتك أمك وكيف شككت في كتاب الله المنزل؟! قال: لأني وجدت الكتاب يكذب بعضه بعضا فكيف لا أشك فيه. فقال علي بن أبي طالب عليه السلام: إن كتاب الله ليصدق بعضه بعضا ولا يكذب بعضه بعضا، ولكنك لم ترزق عقلا تنتفع به، فهات ما شككت فيه من كتاب الله عز وجل، قال له الرجل: إني وجدت الله يقول: ﴿فاليوم ننسيهم كما نسوا لقاء يومهم هذا﴾ (٣) وقال أيضا: ﴿نسوا الله فنسيهم﴾ (٤) وقال: ﴿وما كان ربك نسيا﴾ (٥) فمرة يخبر أنه ينسى، ومرة يخبر أنه لا ينسى، فأني ذلك يا أمير المؤمنين. قال: هات ما شككت فيه أيضا، قال: وأجد الله يقول: (يوم يقوم الروح والملائكة صفا لا يتكلمون إلا من أذن له الرحمن وقال صوابا) (٦) وقال واستنطقوا فقالوا والله ربنا ما كنا مشركين. (٧) وقال: ﴿يوم القيمة يكفر بعضكم ببعض ويلعن بعضكم بعضا﴾ (٨) وقال: ﴿إن ذلك لحق تخاصم أهل النار﴾ (٩) وقال: ﴿لا تختصموا لدي وقد قدمت إليكم بالوعيد﴾ وقال: (نختم على أفواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون) (١) فمرة يخبر أنهم يتكلمون ومرة يخبر أنهم لا يتكلمون إلا من أذن له الرحمن وقال صوابا، ومرة يخبر أن الخلق لا ينطقون ويقول عن مقالتهم (والله ربنا ما كنا مشركين) ومرة يخبر أنهم يختصمون، فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله عز وجل يقول: ﴿وجوه يومئذ ناضرة * إلى ربها ناظرة﴾ ﴿٢) ويقول: لا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير﴾ (٣) ويقول: ﴿ولقد رآه نزلة أخرى * عند سدرة المنتهى﴾ (٤) ويقول: ﴿يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن ورضي له قولا * يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما﴾ (٥) ومن أدركه الأبصار فقد أحاط به العلم، فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات أيضا ويحك ما شككت فيه، قال: وأجد الله تبارك وتعالى يقول: ﴿وما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء﴾ (٦) وقال: ﴿وكلم الله موسى تكليما﴾ (٧) وقال: ﴿وناداهما ربهما﴾ (٨) وقال: ﴿يا أيها النبي قل لأزواجك وبناتك﴾ (٩) وقال: (﴿يا أيها الرسول بلغ ما أنزل إليك من ربك﴾ (١٠) فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله جل ثناؤه يقول: ﴿هل تعلم له سميا﴾ وقد يسمي الإنسان سميعا بصيرا وملكا وربا، فمرة يخبر بأن له أسامي كثيرة مشتركة، ومرة يقول: (هل تعلم له سميا) فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وجدت الله تبارك وتعالى يقول: ﴿وما يعزب عن ربك من مثقال ذرة في الأرض ولا في السماء﴾ (١). ويقول: ﴿ولا ينظر إليهم يوم القيمة ولا يزكيهم﴾ (٢). ويقول: ﴿كلا إنهم عن ربهم يومئذ لمحجوبون﴾ (٣). كيف ينظر إليهم من يحجب عنهم (٤) وأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات أيضا ويحك ما شككت فيه، قال: وأجد الله عز وجل يقول: ﴿أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور﴾ (٥) وقال: ﴿الرحمن على العرش استوى﴾ (٦) وقال: ﴿وهو الله في السماوات وفي الأرض يعلم سركم وجهركم﴾ (٧) وقال: ﴿والظاهر والباطن)﴾ (٨) وقال: ﴿وهو معكم أين ما كنتم﴾ (٩) وقال: ﴿ونحن أقرب إليه من حبل الوريد﴾ (١٠) فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال هات أيضا ويحك ما شككت فيه، قال: وأجد الله جل ثناؤه يقول: ﴿وجاء ربك والملك صفا صفا﴾ (١١) وقال: ﴿ولقد جئتمونا فرادى كما خلقنا كم أول مرة﴾ (١٢) وقال: ﴿هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة﴾ وقال: هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك بعض آيات ربك يوم يأتي بعض آيات ربك لا ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا) (١) فمرة يقول: يوم (يأتي ربك) ومرة يقول (يوم يأتي بعض آيات ربك) فأنى ذلك أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله جل جلاله يقول: ﴿بل هم بلقاء ربهم كافرون﴾ (٢) وذكر المؤمنين فقال: ﴿الذين يظنون أنهم ملاقوا ربهم و أنهم إليه راجعون﴾ (٣) وقال: ﴿تحيتهم يوم يلقونه سلام﴾ (٤) وقال: ﴿من كان يرجوا لقاء الله فإن أجل الله لآت﴾ (٥) وقال: ﴿فمن كان يرجوا لقاء ربه فليعمل عملا صالحا﴾ (٦) فمرة يخبر أنهم يلقونه، ومرة أنه لا تدركه الأبصار وهو يدرك الأبصار، ومرة يقول: (ولا يحيطون بع علما) فأنى ذلك أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله تبارك وتعالى يقول: ﴿ورأى المجرمون النار فظنوا أنهم مواقعوها﴾ (٧). وقال: ﴿يومئذ يوفيهم الله دينهم الحق ويعلمون أن الله هو الحق المبين﴾ (٨) وقال: ﴿وتظنون بالله الظنونا﴾ (٩) فمرة يخبر أنهم يظنون ومرة يخبر أنهم يعلمون، والظن شك فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ما شككت فيه قال: وأجد الله تعالى يقول: ﴿ونضع الموازين القسط ليوم القيمة فلا تظلم نفس شيئا﴾ (١٠) وقال: ﴿فلا نقيم لهم يوم القيمة وزنا﴾ وقال: (فأولئك يدخلون الجنة يرزقون فيها بغير حساب) وقال: (والوزن يومئذ الحق فمن ثقلت موازينه فأولئك هم المفلحون * ومن خفت موازينه فأولئك الذين خسروا أنفسهم بما كانوا بآياتنا يظلمون) (١) فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله تعالى يقول: ﴿قل يتوفاكم ملك الموت الذي وكل بكم ثم إلى ربكم ترجعون﴾ (٢) وقال: ﴿الله يتوفى الأنفس حين موتها﴾ (٣) وقال: ﴿توفته رسلنا وهم لا يفرطون﴾ (٤) وقال: ﴿الذين تتوفاهم الملائكة طيبين﴾ (٥) وقال: ﴿الذين تتوفاهم الملائكة ظالمي أنفسهم﴾ فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع، وقد هلكت إن لم ترحمني وتشرح لي صدري فيما عسى أن يجري ذلك على يديك، فإن كان الرب تبارك وتعالى حقا والكتاب حقا والرسل حقا فقد هلكت وخسرت، وإن تكن الرسل باطلا فما علي بأس وقد نجوت. فقال علي عليه السلام: قدوس ربنا قدوس تبارك وتعالى علوا كبيرا، نشهد أنه هو الدائم الذي لا يزول، ولا نشك فيه، وليس كمثله شئ وهو السميع البصير، وأن الكتاب حق والرسل حق، وأن الثواب والعقاب حق، فإن رزقت زيادة إيمان أو حرمته فإن ذلك بيد الله، إن شاء رزقك وإن شاء حرمك ذلك، ولكن سأعلمك ما شككت فيه، ولا قوة إلا بالله، فإن أراد الله بك خيرا أعلمك بعلمه و ثبتك، وإن يكن شرا ضللت وهلكت. أما قوله: (نسوا الله فنسيهم) إنما يعني نسوا الله في دار الدنيا، لم يعلموا بطاعته فنسيهم في الآخرة أي لم يجعل لهم في ثوابه شيئا فصاروا منسسيين من الخير وكذلك تفسير قوله عز وجل: (فاليوم ننسيهم كما نسوا لقاء يومهم هذا) يعني بالنسيان أنه لم يثبهم كما يثيب أولياءه الذين كانوا في دار الدنيا مطيعين ذاكرين حين آمنوا به وبرسله وخافوه بالغيب، وأما قوله: (وما كان ربك نسيا) فإن ربنا تبارك وتعالى علوا كبيرا ليس بالذي ينسى ولا يغفل بل هو الحفيظ العليم، وقد يقول العرب في باب النسيان: قد نسينا فلان فلا يذكرنا أي أنه لا يأمر لنا بخير ولا يذكرنا به، فهل فهمت ما ذكر الله عز وجل، قال: نعم، فرجت عني فرج الله عنك وحللت عني عقدة فعظم الله أجرك. فقال عليه السلام: وأما قوله: (يوم يقوم الروح والملائكة صفا لا يتكلمون إلا من أذن له الرحمن وقال صوابا) وقوله: (والله ربنا ما كنا مشركين) وقوله: (يوم القيمة يكفر بعضكم ببعض ويلعن بعضكم بعضا) وقوله: (إن ذلك لحق تخاصم أهل النار) وقوله: (لا تختصموا لدي وقد قدمت إليكم بالوعيد) وقوله: (اليوم نختم على أفواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون) فإن ذلك في مواطن غير واحد من مواطن ذلك اليوم الذي كان مقداره خمسين ألف سنة، يجمع الله عز وجل الخلائق يومئذ في مواطن يتفرقون، ويكلم بعضهم بعضا ويستغفر بعضهم لبعض أولئك الذين كان منهم الطاعة في دار الدنيا للرؤساء والاتباع (١) ويلعن أهل المعاصي الذين بدت منهم البغضاء وتعاونوا على الظلم والعدوان في دار الدنيا، المستكبرين والمستضعفين يكفر بعضهم ببعض ويلعن بعضهم بعضا (٢) والكفر في هذه الآية البراءة، يقول: يبرء بعضهم من بعض، ونظيرها في سورة إبراهيم قول الشيطان (إني كفرت بما أشركتمون من قبل) (٣) وقول إبراهيم خليل الرحمن: ﴿كفرنا بكم﴾ يعني تبرأنا منكم، ثم يجتمعون في موطن آخر يبكون فيه فلو أن تلك الأصوات بدت لأهل الدنيا لأذهلت جميع الخلق عن معائشهم، ولتصدعت قلوبهم إلا ما شاء الله، فلا يزالون يبكون الدم، ثم يجتمعون في موطن آخر فيستنطقون فيه فيقولون: (والله ربنا ما كنا مشركين) فيختم الله تبارك وتعالى على أفواههم و يستنطق الأيدي والأرجل والجلود فتشهد بكل معصية كانت منهم، ثم يرفع عن ألسنتهم الختم فيقولون لجلودهم: ﴿لم شهدتم علينا قالوا أنطقنا الله الذي أنطق كل شئ﴾ (١) ثم يجتمعون في موطن آخر فيستنطقون فيفر بعضهم من بعض، فذلك قوله عز وجل: ﴿يوم يفر المرء من أخيه * وأمه وأبيه * وصاحبته وبنيه﴾ (٢) فيستنطقون فلا يتكلمون إلا ن أذن له الرحمن وقال صوابا، فيقوم الرسل صلى الله عليهم فيشهدون في هذا الموطن فذلك قوله ﴿فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا﴾ (٣) ثم يجتمعون في موطن آخر يكون فيه مقام محمد صلى الله عليه وآله وسلم وهو المقام المحمود، فيثني على الله تبارك وتعالى بما لم يثن عليه أحد قبله ثم يثني على الملائكة كلهم فلا يبقى ملك إلا أثنى عليه محمد صلى الله عليه وآله وسلم، ثم يثني على الرسل بما لم يثن عليهم أحد قبله، ثم يثني على كل مؤمن ومؤمنة يبدء بالصديقين والشهداء ثم بالصالحين، فيحمده أهل السماوات والأرض، فذلك قوله: ﴿عسى أن يبعثك ربك مقاما محمودا﴾ فطوبى لمن كان له في ذلك المقام حظ، وويل لمن لم يكن له في ذلك المقام حظ ولا نصيب، ثم يجتمعون في موطن آخر ويدال بعضهم من بعض وهذا كله قبل الحساب، فإذا أخذ في الحساب شغل كل إنسان بما لديه، نسأل الله بركة ذلك اليوم، قال: فرجت عني فرج الله عنك يا أمير المؤمنين، وحللت عني عقدة فعظم الله أجرك. فقال عليه السلام: وأما قوله عز وجل: (وجوه يومئذ ناضرة إلى ربها ناظرة) وقوله: (لا تدركه الأبصار وهو يدرك الأبصار) وقوله: (ولقد رآه نزلة أخرى عند سدرة المنتهى) وقوله (يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن ورضي له قولا يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما) فأما قوله: (وجوه يومئذ ناضرة إلى ربها ناظرة) فإن ذلك في موضع ينتهي فيه أولياء الله عز وجل بعد ما يفرغ من الحساب إلى نهر يسمى الحيوان فيغتسلون فيه ويشربون منه فتنضر وجوههم إشراقا (١) فيذهب عنهم كل قذى ووعث، ثم يؤمرون بدخول الجنة، فمن هذا المقام ينظرون إلى ربهم كيف يثيبهم، ومنه يدخلون الجنة، فذلك قوله عز وجل من تسليم الملائكة عليهم: ﴿سلام عليكم طبتم فادخلوها خالدين﴾ (٢) فعند ذلك أيقنوا بدخول الجنة والنظر إلى ما وعدهم ربهم فذلك قوله: (إلى ربها ناظرة) وإنما بالنظر إليه النظر إلى ثوابه تبارك وتعالى. وأما قوله: (لا تدركه الأبصار وهو يدرك الأبصار) فهو كما قال: (لا تدركه الأبصار) يعني لا تحيط به الأوهام (وهو يدرك الأبصار) يعني يحيط بها وهو اللطيف الخبير، وذلك مدح امتدح به ربنا نفسه تبارك وتعالى وتقدس علوا كبيرا، وقد سأل موسى عليه السلام وجرى على لسانه من حمد الله عز وجل ﴿رب أرني أنظر إليك﴾ فكانت مسألته تلك أمرا عظيما وسأل أمرا جسيما فعوقب، فقال الله تبارك وتعالى: لن تراني في الدنيا حتى تموت فتراني في الآخرة ولكن إن أردت أن تراني في الدنيا فانظر (إلى الجبل فإن استقر مكانه فسوف تراني) فأبدى الله سبحان بعض آياته وتجلى ربنا للجبل فتقطع الجبل فصار رميما وخر موسى صعقا، يعني ميتا فكان عقوبته الموت ثم أحياه الله وبعثه وتاب عليه، فقال: (سبحانك تبت إليك وأنا أول المؤمنين) يعني أول مؤمن آمن بك منهم أنه لن يراك، وأما قوله: (ولقد رآه نزلة أخرى عند سدره المنتهى) يعني محمدا صلى الله عليه وآله وسلم كان عند سدرة المنتهى حيث لا يتجاوزها خلق من خلق الله وقوله في آخر الآية: (ما زاغ البصر وما طغى لقد رأى من آيات ربه الكبرى) رأى جبرئيل عليه السلام في صورته مرتين هذه المرة ومرة أخرى وذلك أن خلق جبرئيل عظيم فهو من الروحانيين الذين لا يدرك خلقهم وصفتهم إلا الله رب العالمين . وأما قوله: (يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن ورضي له قولا يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما) لا يحيط الخلائق بالله عز وجل علما إذ هو تبارك وتعالى جعل على أبصار القلوب الغطاء، فلا فهم يناله بالكيف، ولا قلب يثبته بالحدود، فلا يصفه إلا كما وصف نفسه ليس كمثله شئ وهو السميع البصير، الأول والآخر والظاهر والباطن، الخالق البارئ المصور، خلق الأشياء فليس من الأشياء شئ مثله تبارك وتعالى، فقال: فرجت عني فرج الله عنك، وحللت عني عقدة فأعظم الله أجرك يا أمير المؤمنين. فقال عليه السلام: وأما قوله: (وما كان لبشر أن يكلمه إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء) وقوله: (وكلم الله موسى تكليما) و قوله: ((وناداهما ربهما) وقوله: (يا آدم اسكن أنت وزوجك الجنة) فأما قوله (ما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجاب) فإنه ما ينبغي لبشر أن يكلمه الله إلا وحيا وليس بكائن إلا من وراء حجاب، أو يرسل رسولا فيوحي بإذنه ما يشاء، كذلك قال الله تبارك وتعالى علوا كبيرا، قد كان الرسول يوحى إليه من رسل السماء فيبلغ رسل السماء رسل الأرض، وقد كان الكلام بين رسل أهل الأرض وبينه من غير أن يرسل بالكلام مع رسل أهل السماء، وقد قال رسول الله صلى الله عليه وآله وسلم: يا جبرئيل هل رأيت ربك فقال جبرئيل: إن ربي لا يرى، فقال رسول الله صلى الله عليه وآله وسلم: فمن أين تأخذ الوحي؟ فقال: آخذه من إسرافيل فقال: ومن أين يأخذه إسرافيل؟ قال: يأخذه من ملك فوقه من الروحانيين، قال: فمن أين يأخذه ذلك الملك؟ قال: يقذف في قلبه قذفا، فهذا وحي، وهو كلام الله عز وجل، وكلام الله ليس بنحو واحد، منه ما كلم الله به الرسل، ومنه ما قذفه في قلوبهم، ومنه رؤيا يريها الرسل، ومنه وحي وتنزيل يتلى ويقرأ، فهو كلام الله، فاكتف بما وصفت لك من كلام الله، فإن معنى كلام الله ليس بنحو واحد فإن منه ما يبلغ به رسل السماء رسل الأرض، قال: فرجت عني فرج الله عنك و حللت عني عقدة فعظم الله أجرك يا أمير المؤمنين. فقال عليه السلام: وأما قوله: (هل تعلم له سميا) فإن تأويله هل تعلم أحدا اسمه الله غير الله تبارك وتعالى، فإياك أن تفسر القرآن برأيك حتى تفقهه عن العلماء، فإنه رب تنزيل يشبه كلام البشر وهو كلام الله، وتأويله لا يشبه كلام - البشر، كما ليس شئ من خلقه يشبهه، كذلك لا يشبه فعله تبارك وتعالى شيئا من أفعال البشر، ولا يشبه شئ من كلامه كلام البشر، فكلام الله تبارك وتعالى صفته وكلام البشر أفعالهم، فلا تشبه كلام الله بكلام البشر فتهلك وتضل، قال: فرجت عني فرج الله عنك، وحللت عني عقدة فعظم الله أجرك يا أمير المؤمنين. فقال عليه السلام: وأما قوله: (وما يعزب عن ربك من مثقال ذره في الأرض ولا في السماء، كذلك ربنا لا يعزب عنه شئ، وكيف يكون من خلق الأشياء لا يعلم ما خلق وهو الخلاق العليم. وأما قوله: (لا ينظر إليهم يوم القيمة) يخبر أنه لا يصيبهم بخير، وقد تقول العرب: والله ما ينظر إلينا فلان، وإنما يعنون بذلك أنه لا يصيبنا منه بخير، فذلك النظر ههنا من الله تعالى إلى خلقه، فنظره إليهم رحمة منه لهم، وأما قوله: (كلا إنهم عن ربهم يومئذ لمحجوبون) فإنما يعني بذلك يوم القيامة أنهم عن ثواب ربهم محجوبون قال: فرجت عني فرج الله عنك، وحللت عني عقدة فعظم الله أجرك. فقال عليه السلام: وأما قوله: (أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور) وقوله: (وهو الله في السماوات وفي الأرض) وقوله: (الرحمن على العرش استوى) وقوله: (وهو معكم أينما كنتم) وقوله: (ونحن أقرب إليه من حبل الوريد) فكذلك الله تبارك وتعالى سبوحا قدوسا، تعالى أن يجري منه ما يجري من المخلوقين وهو اللطيف الخبير، وأجل وأكبر أن ينزل به شئ مما ينزل بخلقه وهو على العرش استوى علمه، شاهد لكل نجوى، وهو الوكيل على كل شئ، والميسر لكل شئ، والمدبر للأشياء كلها، تعالى الله عن أن يكون على عرشه علوا كبيرا. فقال عليه السلام: وأما قوله: (وجاء ربك والملك صفا صفا) وقوله: (ولقد جئتمونا فرادى كما خلقناكم أول مرة)، قوله: (هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة) وقوله: (هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك) فإن ذلك حق كما قال الله عز وجل، و ليس له جيئة كجيئة الخلق، وقد أعلمتك أن رب شئ من كتاب الله تأويله على غير تنزيله ولا يشبه كلام البشر، وسأنبئك بطرف منه فتكتفي إن شاء الله، من ذلك قول إبراهيم عليه السلام: ﴿إني ذاهب إلى ربي سيهدين﴾ (١) فذهابه إلى ربه توجهه إليه عبادة واجتهادا وقربة إلى الله عز وجل، ألا ترى أن تأويله غير تنزيله، وقال ﴿وأنزلنا الحديد فيه بأس شديد﴾ (٢) يعني السلاح وغير ذلك، وقوله: (هل ينظرون إلا أن تأتيهم الملائكة) يخبر محمدا (٣) صلى الله عليه وآله وسلم عن المشركين والمنافقين الذين لم يستجيبوا لله وللرسول، فقال: (هل ينظرون إلا أن تأتيهم الملائكة) حيث لم يستجيبوا لله ولرسوله (أو يأتي ربك أو يأتي بعض آيات ربك) يعني بذلك العذاب يأتيهم في دار الدنيا كما عذب القرون الأولى، فهذا خبر يخبر به النبي صلى الله عليه وآله وسلم عنهم، ثم قال: (يوم يأتي بعض آيات ربك لا ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا) يعني من قبل أن يجيئ هذه الآية، وهذه الآية طلوع الشمس من مغربها، وإنما يكتفي أولوا الألباب والحجى وأولوا النهى أن يعلموا أنه إذا انكشف الغطاء رأوا ما يوعدون، وقال: في آية أخرى: ﴿فأتاهم الله من حيث لم يحتسبوا﴾ (٤) يعني أرسل عليهم عذابا، وكذلك إتيانه بنيانهم قال الله عز وجل: ﴿فأتى الله بنيانهم من القواعد﴾ فإتيانه بنيانهم من القواعد إرسال العذاب عليهم، وكذلك ما وصف من أمر الآخرة تبارك اسمه وتعالى علوا كبيرا أنه يجري أموره في ذلك اليوم الذي كان مقداره خمسين ألف سنة كما يجري أموره في الدنيا لا يغيب ولا يأفل مع الآفلين، فاكتف بما وصفت لك من ذلك مما جال في صدرك مما وصف الله عز وجل في كتابه، ولا تجعل كلامه ككلام البشر، هو أعظم وأجل وأكرم وأعز تبارك وتعالى من أن يصفه الواصفون إلا بما وصف به نفسه في قوله عز وجل: ﴿ليس كمثله شئ وهو السميع البصير﴾ (١) قال: فرجت عني يا أمير المؤمنين فرج الله عنك، وحللت عني عقدة. فقال عليه السلام: وأما قوله: (بل هم بلقاء ربهم كافرون) وذكر الله المؤمنين (الذين يظنون أنهم ملاقوا ربهم)) وقوله لغيرهم: ﴿إلى يوم يلقونه بما أخلفوا الله ما وعدوه﴾ وقوله: (فمن كان يرجوا لقاء ربه فليعمل عملا صالحا) فأما قوله: (بل هم بلقاء ربهم كافرون) يعني البعث فسماه الله عز وجل لقاءه، وكذلك ذكر المؤمنين (الذين يظنون أنهم ملاقوا ربهم) يعني يوقنون أنهم يبعثون و يحشرون ويحاسبون ويجزون بالثواب والعقاب، فالظن ههنا اليقين خاصة، و كذلك قوله: (فمن كان يرجوا لقاء ربه فليعمل عملا صالحا) وقوله: (من كان يرجوا لقاء الله فإن أجل الله لآت) يعني: من كان يؤمن بأنه مبعوث فإن وعد الله لآت من الثواب والعقاب، فاللقاء ههنا ليس بالرؤية، واللقاء هو البعث، فافهم جميع ما في الكتاب من لقائه فإنه يعني بذلك البعث، وكذلك قوله: (تحيتهم يوم يلقونه سلام) يعني أنه لا يزول الإيمان عن قلوبهم يوم يبعثون، قال: فرجت عني يا أمير المؤمنين فرج الله عنك، فقد حللت عني عقدة. فقال عليه السلام: وأما قوله: (ورأى المجرمون النار فظنوا أنهم مواقعوها) يعني أيقنوا أنهم داخلوها، وكذلك قوله: (إني ظننت أني ملاق حسابيه) يقول إني أيقنت أني أبعث فأحاسب، وكذلك قوله: (يومئذ يوفيهم الله دينهم الحق ويعلمون أن الله هو الحق المبين) وأما قوله للمنافقين: (وتظنون بالله الظنونا) فهذا الظن ظن شك وليس ظن يقين، والظن ظنان: ظن شك وظن يقين، فما كان من أمر معاد من الظن فهو ظن يقين، وما كان من أمر الدنيا فهو ظن شك فافهم ما فسرت لك، قال: فرجت عني يا أمير المؤمنين فرج الله عنك. فقال عليه السلام: وأما قوله تبارك وتعالى: (ونضع الموازين القسط ليوم القيمة فلا تظلم نفس شيئا) فهو ميزان العدل يؤخذ به الخلائق يوم القيامة، يدين الله تبارك و تعالى الخلق بعضهم من بعض بالموازين. وفي غير هذا الحديث الموازين هم الأنبياء والأوصياء عليهم السلام . وأما قوله عز وجل: (فلا نقيم لهم يوم القيمة وزنا) فإن ذلك خاصه. وأما قوله: (فأولئك يدخلون الجنة يرزقون فيها بغير حساب) فإن رسول الله صلى الله عليه وآله وسلم قال: قال الله عز وجل: لقد حقت كرامتي - أو قال: مودتي - لمن يراقبني ويتحاب بجلالي إن وجوههم يوم القيامة من نور على منابر من نور عليهم ثياب خضر، قيل: من هم يا رسول الله؟ قال: قوم ليسوا بأنبياء ولا شهداء، ولكنهم تحابوا بجلال الله ويدخلون الجنة بغير حساب، نسأل الله عز وجل أن يجعلنا منهم برحمته. وأما قوله: فمن ثقلت موازينه وخفت موازينه فإنما يعني الحساب، توزن الحسنات والسيئات، والحسنات ثقل الميزان والسيئات خفة الميزان. فقال عليه السلام: وأما قوله: (قل يتوفاكم ملك الموت الذي وكل بكم ثم إلى ربكم ترجعون) وقوله: (الله يتوفى الأنفس حين موتها) وقوله: (توفته رسلنا وهم لا يفرطون) وقوله: (الذين تتوفاهم الملائكة ظالمي أنفسهم) وقوله: تتوفاهم الملائكة طيبين يقولون سلام عليكم) فإن الله تبارك وتعالى يدبر الأمور كيف يشاء، ويوكل من خلقه من يشاء بما يشاء. أما ملك الموت فإن الله يوكله بخاصة من يشاء من خلقه، ويوكل رسله من الملائكة خاصة بمن يشاء من خلقه، والملائكة الذين سماهم الله عز ذكره وكلهم بخاصة من يشاء من خلقه، إنه تبارك وتعالى يدبر الأمور كيف يشاء، وليس كل العلم يستطيع صاحب العلم أن يفسره لكل الناس لأن منهم القوي والضعيف، ولأن منه ما يطاق حمله ومنه ما لا يطاق حمله إلا من يسهل الله له حمله وأعانه عليه من خاصة أوليائه، وإنما يكفيك أن تعلم أن الله هو المحيي المميت وأنه يتوفى الأنفس على يدي من يشاء من خلقه من ملائكته وغيرهم، قال: فرجت عني فرج الله عنك يا أمير المؤمنين ونفع الله المسلمين بك . فقال علي عليه السلام للرجل: إن كنت قد شرح الله صدرك بما قد تبينت لك فأنت والذي فلق الحبة وبرأ النسمة من المؤمنين حقا، فقال الرجل: يا أمير المؤمنين كيف لي أن أعلم بأني من المؤمنين حقا؟ قال عليه السلام: لا يعلم ذلك إلا من أعلمه الله على لسان نبيه صلى الله عليه وآله وشهد له رسول الله صلى الله عليه وآله بالجنة أو شرح الله صدره ليعلم ما في الكتب التي أنزلها الله عز وجل على رسله وأنبيائه، قال: يا أمير المؤمنين ومن يطيق ذلك؟ قال: من شرح الله صدره ووفقه له، فعليك بالعمل لله في سر أمرك وعلانيتك فلا شئ يعدل العمل. قال مصنف هذا الكتاب: الدليل على أن الصانع واحد لا أكثر من ذلك أنهما لو كانا اثنين لم يخل الأمر فيهما من أن يكون كل واحد منهما قادرا على منع صاحبه مما يريد أو غير قادر، فإن كان كذلك فقد جاز عليهما المنع ومن جاز عليه ذلك فمحدث كما أن المصنوع محدث، وإن لم يكونا قادرين لزمهما العجز و النقص وهما من دلالات الحدث، فصح أن القديم واحد. ودليل آخر وهو أن كل واحد منهما لا يخلوا من أن يكون قادرا على أن يكتم الآخر شيئا، فإن كان كذلك فالذي جاز الكتمان عليه حادث، وإن لم يكن قادرا فهو عاجز والعاجز حادث لما بيناه، وهذا الكلام يحتج به في إبطال قديمين صفة كل واحد منهما صفة القديم الذي أثبتناه، فأما ما ذهب إليه ماني وابن ديصان من خرافاتهما في الامتزاج ودانت به المجوس من حماقاتها في أهرمن ففاسد بما يفسد به قدم الأجسام، ولدخولهما في تلك الجملة اقتصرت على هذا الكلام فيهما ولم أفرد كلا منهما بما يسأل عنه منه. | 5. Ahmad ibn al-Hasan al-Qittan said: Ahmad ibn Yahya said, on the authority of Bakr ibn `Abd Allah ibn Hubayb that Ahmad ibn Ya`qub ibn Matar related to me that Muhammad ibn alHasan bin `Abd al-`Aziz al-Ahdab al-Jund said in Naysabur that I found in my father’s book in his writing: Talhah ibn Yazid said, on the authority of `Ubayd Allah ibn `Ubayd, on the authority of Abu Ma`mar al-Sa`dani that A man came to the Commander of the Faithful `Ali ibn Abu Talib (AS) and said: “O Commander of the Faithful! Verily, I have doubted the Revealed Book of Allah.” The Imam (AS) replied to him, “May your mother be bereaved of you! How did you come to doubt the Revealed Book of Allah?” He said: “Because I find some parts of the Book belie some other parts then how should I not doubt in it.?” Consequently, `Ali ibn Abu Talib (AS) replied, “Verily, when it comes to the Book of Allah, some parts of it verify other parts. However, you have not been given the sustenance of wisdom to benefit form it. Bring me what you doubt in the Book of Allah, the Mighty and High.” The man explained to him (AS), “I found Allah saying that So today We forget them, as they forgot the meeting of this day of theirs, also: They have forgotten Allah, so He has forgotten them, and said: And your Lord is not forgetful. Thus, once He informs that He does forget and in another place He says that He does not forget. O Commander of the Faithful, what is that?” Imam `Ali (AS) said: “Bring me what you doubt in.” He said: I have found Allah saying that The Day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Most Compassionate God permits and who speaks the right thing, He says: (they will speak) They would say: By Allah, our Lord, we were not polytheist, He says: On the Resurrection Day some of you shall deny others, and some of you shall curse others, then He says: That most surely is the truth: the contending one with another of the inmates of the fire, He says: Do not quarrel in My Presence, and indeed I gave you the threatening beforehand, and He says: We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what t hey earned. Therefore, on one occasion He says that they will speak, and on another occasion He says: “they will not speak except he whom the Most Compassionate permits and who speaks the right thing.” In one place He informs that the creation will not speak and describes their statement: “By Allah, our Lord, we were not polytheist.” In another place He says that they will quarrel. O Commander of the Faithful, why is that? And how shall I not doubt in what you hear (from me)? The Imam said: “Woe unto you! Bring me what you doubt in.” He responded, I also find Allah, the Mighty and High saying that Faces on that day shall be bright, looking to their Lord, and he says: Vision comprehends Him not, and He comprehends (all) vision; and He is the Knower of Subtleties, the Aware, He says: And certainly he saw him in another descent, a the farthest lotus-tree; He also says: On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do not comprehend it in knowledge. Whoever the eyes have perceived is encompassed in knowledge. O Commander of Faithful, why is that? And how shall I not doubt in what you hear? The Imam (AS) said: “Woe unto you! Bring me what you doubt in.” The man uttered, I also find Allah, the Blessed, the Exalted, that And it is not for any man that Allah should speak to him save by revelation or from behind a veil, or by sending a messenger (angel) and to reveal by His permission what He wills, He also says: And to Musa, Allah addressed His Word, speaking (to him), and He says: And their Lord called out to them, and He says, O Prophet! Say to your wives and your daughters and He also says: O Messenger! Deliver what has been revealed to you from your Lord. Why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam said: “Woe unto you! Bring me what you doubt in.” The man further said: I find Allah, High be His Praise, saying that Do you know anyone else named with the same names? He names the human as hearing [sami`], seeing [basir`], sovereign [malik], lord [rabb]. Therefore, at times He says that He has many common names, and at other times He says: “do you know anyone else named with the same name?” Why is that O Commander of the Faithful? And ho shall I not doubt in what you hear?” The Imam said: “Woe unto you! Bring me what you doubt in.” He said: I found Allah, the Blessed and Exalted saying, that And there does not lie concealed from your Lord the weight of an atom in the earth or in heaven, and that nor will He look upon them on the Day of Resurrection nor will He purify them, and also that Nay! Most surely they shall on that day be veiled from their Lord. How does He look at them when they are veiled? And why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam (AS) replied, “Woe unto you! Bring me what you doubt in.” He continued, And I find Allah, the Might and High, saying that Are you secure of those in heaven and He should not make the earth to swallow you up, and that The Most Compassionate Allah is firm on the Empyrean, and also that And He is Allah in heavens and in the earth; He knows your secrets and your disclosures, and that The Manifested and the Hidden, and that He is with you wherever you may be, and also that We are nearer to him than his jugular vein. Then why is that O Commander of the Faithful? And ho shall I not doubt in what you hear? The Imam (AS) said: “Woe unto you! Bring me more what you doubt in.” The man further said: I find Allah, High be His praise, saying that And your Lord comes and (also) the angels in ranks, and he said: Verily, you have come to Us alone as We created you at first, and said: They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and also said: They do not wait aught but that the angels should come to them, or that your Lord should come, or that some of the signs of your Lord should come. On the day when some of the Signs of your Lord shall come, its faith shall not profit a soul which did no believe before, or earn good through its faith. Thus, in one place He says: “On the Day your Lord should come” and in another place He says: “on the Day some of the Signs of your Lord should come.” Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam (AS) said: “Woe unto you! Bring me what you doubt in.” The man continued, And I find Allah, the Mighty and High, saying that Nay! They are unbelievers in the meeting of their Lord, and when He mentioned the Believer, He said: Who know that they shall meet their Lord and that they shall return to Him, and said: Their greetings on the Day when they meet Him shall be: “Peace,” and He also said: Whoever hopes to meet Allah, then meeting Him is forthcoming, and said: Therefore, whoever hope to meet his Lord, he should do good deeds. Thus, in one occasion, He says that they will meet Him, and on other occasion, He says that vision cannot perceive Him, and that He perceives all vision. And at another time He says: “They cannot encompass Him with knowledge.” Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear The Imam (AS) said: “Woe unto you! Bring me what you doubt in.” The man said: I found Allah, the Blessed and Exalted, that And the guilty shall see the fire, then they shall think that they are going to fall into it, and He said: On that day Allah will pay back to them in full their just reward, and they shall know that Allah is the evident Truth, and He also said: You began to think diverse thoughts of Allah. So in one place He says that “they think,” and in another place He says that “they know.” Thinking [zann] is doubt. Then why is that O Commander of the Faithful? And how shall I not doubt in what you heard? The Imam (AS) said: “Bring me what you doubt in.” The man said: I find Allah, the Exalted, saying that And We will set up a just balance on the Day of Resurrection, so no soul shall be dealt with unjustly in the least; and He said: Therefore, We will not set up a balance for them on the Day of Resurrection, and He also said: These shall enter the garden, in which they shall be given sustenance without measure, and He also said: And the measuring out on the that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful; and as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they were unjust towards Our signs. Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam (AS) replied, “Woe unto you! Bring me what you doubt in.” The man said: I found Allah, the Exalted, saying that Say: The Angel of Death who is given charge of you takes your souls, then to your Lord you shall be brought back, and He said: Allah takes the souls at the time of their death, and He also said: Our Messengers (angels) take his soul away, and they are not remiss, and also said: Thos whom the angels take away their souls in a good state, and He also said: Those whom the angels take away their souls while they are unjust to themselves. Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear? Thus, I shall perish if you do not have mercy on me, and expand my chest for me in what might happen by my hands. For if the Lord, the Blessed and Exalted is truth, the book is truth, and the Messengers are truth, then I have perished and am in loss. However, if the Messengers are false then it does not matter, and I am saved. Consequently, `Ali (AS) said: Our Lord, the Most Holy, Blessed and Exalted be He, is Elevated, and Great. We bear witness that He is the Ever-Lasting who does not decline. We do not doubt in Him, and there is nothing whatsoever like Him, and He is All-Hearing, the All-Seeing. And we bear witness that the Book is truth, the Messengers are truth, and that the reward of Allah and the wrath of Allah are true. Thus, if you are given faith, or faith is taken away from you, then that is Allah’s prerogative. If He wishes to bless you, He will and if He does not wish to, He will not. Nonetheless, I will clarify the issues in which you doubt. There is no strength or power but Allah. If Allah intends good for you, He will grant you guidance through His Knowledge and keep you firm in faith. However, if He wishes evil for you, then certainly you have gone astray and you have perished. As for His Statement: “They forgot Allah so He has forgotten them,” Verily, that means “they forgot Allah in this world.” Since they do not obey Him in this world, He has forgotten them in the Hereafter. In other words, He will not reward them. As such, they have been excluded from good. Similar is the explanation of His Word, the Mighty and High “So today We forget them, as they forgot the meeting of this day of theirs.” What He means by “the forgetting” is that He will not reward them like He rewards His Beloved Ones who were obedient to Him in this world, and who remembered Him by professing faith in Him and in His Messengers, and who feared Him in secret. As for His word: “And you Lord id not forgetful” it means that our Lord, the Blessed and Exalted, the Elevated, and the Great, is not forgetful or neglectful, rather, He is the Protecting, the All-Knowing. The Arabs say about forgetfulness: “So and so has forgotten us,” i.e. he does not wish good for us not does he remember us with goodness. As a result, have you understood what Allah, the Mighty and High, has mentioned? The man replied, “Verily, you have comforted me. May Allah comfort you! You have resolved my problem. May Allah increase your reward! The Imam (AS) continued, As for His Word: “The Day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Most Compassionate God permits and who speaks the right thing,” and His Word: “By Allah, our Lord, we were not polytheists,” and His Word: “On the Resurrection Day some of you shall deny others, and some of you shall curse others,” and His Word: “That most surely is the truth: the contending one with another of the inmates of the fire,” and His Word: “Do not quarrel in My Presence, and indeed I gave you the threatening beforehand.” And he says: “We will set a seal upon their mouths, and their hand shall speak to Us, and their feet shall bear witness of what they earned.” Verily, these events take place at different times and at different places on the Day that will last fifty thousand years. Allah, the Mighty and High, will bring forth all the creations that Day in different places. Some will speak to others, and some of whom will seek forgiveness for others. They are the obedient ones, and followers of the (righteous) leaders in this world. The disobedient ones will curse. They are the ones who incited hatred, and engaged in oppression and aggression on worldly abode. The empowered ones and the weak ones will deny each other and curse each other. The denial [kufr] in this verse refers to immunity. He is that “some of them shall grant immunity to others.” It is like the statement of Satan in surah “Abraham: ”Verily, I disbelievers in your associating me with Allah before; and the statement of Ibrahim (AS) the Friend of Allah: We renounce you, i.e. we disassociate ourselves for you. Then they will unite in another place where they will cry. If those screams arise for the people of this world, they would certainly startle all of the creation from their livelihood, and their hearts would crack except what Allah wills. Hence, they shall continue to weep bold. Then they will unite in another place where they will be made to speak and say: “By Allah, our Lord, we were not polytheists.” Therefore, Allah, the Blessed and Exalted, will set a seal upon their mouths, and their hands, feet and skins will be made to speak. So they will witness every sin which they did with these parts. Then the seal from their tongues will be raised so they will say to their skins: Why have you borne witness against us? They shall say: Allah who makes everything speak has made us speak. Then they unite in another place and will be made to speak, but they will escape from one another. This is the meaning of the Word of the Mighty and High: The day on which a man shall fly from his brother, and his mother and his father, and his spouse and his son. Thus, they will seek to speak but no one shall speak except for whom the Beneficent permits and who speaks the right thing. At this point the Messengers, blessings of Allah be upon them, shall rise and bear witness, to the Word of Allah: How will it be, then, when We bring from every people a witness and bring you as a witness against these? Then they will meet in another place, where there shall be the place of Muhammad (SA) and that is the Praised Position [almuqam al-mahmud]. Thus, he (SA) will praise Allah, the Blessed and Exalted, the way no one has praised Him before him. Then he (SA) will praise each and every angel. There shall not remain any angel that he will not have praised. Then he will praise the Messengers (AS) in such way that no one has done so before him. The he (SA) will praise every believing man and believing woman starting with the strictly veracious [siddiqin], the martyrs, and the pious ones [salihin]. Then all the inhabitants of the heavens and the earth will praise him as we see in the Word of Alla: Maybe your Lord will raise you to a praised position. Hence, blessed are those who have any allotment in that Position, and woe unto those who do not have any allotment or share in that Position. Then they will unite in another place, and some of them will vie the upper hand to others. This is all before the Accountability [al-hisab]. Thus, when one is taken to accountability then everyone shall be occupied with what they have before them. We ask Allah for the blessing of that Day. The man responded, “You have comforted me, O Commander of the Faithful. May Allah comfort you! You have solved my problem. May Allah increase your reward!” The Imam (AS) then continued, As for the Word of the Mighty and High: “Faces on that day shall be bright, looking to their Lord,” and His Word: “Vision comprehends Him not, and He comprehends (ALL) vision;” and His Word: “and verily he saw him in another descent, at the farthest lotustree;” and His Word also: “On that day shall not intercession avail except of him whom the Most Compassionate Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do not comprehend it in knowledge.” As for His Word: “Faces on that day shall be bright, looking to their Lord” then Verily, that is a place where the Beloved Ones of Allah, the Mighty and High, end up in after they have finished with the accountability to the river which is named al-Hayawan. They will wash in it and drink from it so their faces will be helped to shine. Hence, every floating impurity and difficulty will vanish from them. Then they will be ordered to enter Paradise. From this position they will look at their Lord, how He rewards them and from there they will enter Paradise. That is the Word of the Mighty and High about the salutation of the angels unto them: Peace be on you, you shall be happy; therefore, enter it to abide. At that point, they will be certain of entering Paradise and looking at what their Lord had promised them. Thus, that is the Word of Allah: “looking to their Lord.” Verily, what is meant by “looking at Him” here is “looking at the reward of the Blessed and Exalted.” As for His Word: “Vision comprehends Him not, and He comprehends vision” then it is just as He said: “vision comprehends Him not,” i.e. the imaginations cannot encompass him. “He comprehends vision” i.e. He encompasses vision “and He is the Knower of subtleties, the Aware.” That is the praise with which our Lord, the Blessed and Exalted, has eulogized and extolled Himself, the Elevated, the High. Musa (AS) asked and the praise of Allah, the Mighty and High, flowed over his tongue: My Lord! Show me (Thyself), so that I may look upon Thee. Thus, his question was a great matter and he had asked for a body matter and, hence, was inflicted. So Allah, the Blessed and Exalted, said: you will not see me in this world until you die, then you will see Me in the Hereafter. However, if you intend to see me in this world then look at the mountain, if it remains firm in its place, then will you see Me; therefore, Allah, glory be Him, expressed some of His signs and our Lord manifested to the mountain, the mountain had crumbled and had become dust and Musa fell down in a swoon; i.e. he had died. Thus, his infliction was the death, and then he was brought back to life by Allah and he recovered, he returned and said: Glory be to Thee, I turn to Thee, and I am the first of the Believers, i.e. the first who believed in You and who never say You. As for His Word: And verily he saw him in another descent, at the farthest lotus-tree; i.e. Muhammad (SA) was at the farthest lotus-tree, as no creation from the creation of Allah crosses that position. And Allah’s Word a the end of the verse: The eye did not turn aside, nor did it exceed the limit, certainly he saw of the greatest signs of his Lord. He (SA) saw Jibra’il (AS) in his true form twice, at this time, and at another time. Jibra’il is enormous. He is one of the holy ones [rawhaniyin] whose creation and description cannot be perceived except by Allah, the Lord of the Universe. As for His Word: On that Day shall no intercession avail except of him whom the Most Compassionate Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do no comprehend it in knowledge. The creations cannot comprehend Allah, the Mighty and High, in knowledge, as He is the Blessed and Exalted. He has placed over the vision of the hearts a veil. Thus, no understanding reaches Him in form. Nor any heat proves Him with limits. Therefore, no one attributes Him except with what He has attributed Himself. There is nothing whatsoever like unto Him and He is the All-Hearing, All-Seeing, the First, the Last, the Manifest, the Hidden, the Creator, the Maker, the Imager. He created all things; none of the things are like Him, the blessed and Exalted. The man said: “You have comforted me. May Allah comfort you! You have solved a problem. May Allah increase your reward, O Commander of the Faithful! The Imam (AS) then added, As for His Word: And it is not for any man that Allah should speak to him save by revelation or from behind a veil, or by sending a messenger (angel) and to reveal by His Permission what He wills, and His Word: And to Musa, Allah addressed His Words, speaking (to him), and also His Word: And their Lord called out to them, and His Word: O Adam! Dwell you and your wife in the garden! As for His Word: “And it is not for any man that Allah should speak to him except by revelation or from behind a veil” for verily it is a must for humankind that Allah may only speak to him through revelation and that is not possible except from behind a veil, or by sending an angel to reveal by His permission what He wills. That is what Allah, the Blessed and Exalted, has said, the Elevated and high. The Messenger was revealed unto from the angels of heaven, thus, the angels of heave delivered to the angels of the earth. The speech between the angels of the earth and the Messenger did not happen without their speech with the angels of heaven. Hence, the Messenger of Allah (SA) said: “O Jibra’il, have you seen your Lord?” He replied, `Verily, my Lord cannot be seen.” Consequently, the Messenger of Allah (SA) asked, “Then where do you take the revelation from?” He answered, “I take it from Israfil.” He (SA) enquired, “And where does Israfil take it form?” He replied, “He takes it from another angel above him from the divine ones.” The Messenger (SA) asked, “And where does that angel take it from?” He explained,” It is thrown upon his heart.” This is revelation and that is the word of Allah, the Mighty and High, and the word of Allah is not (revealed) in one method; among them is what Allah spoke to the Messengers, among them is what He threw upon their hearts, among them is what the Messengers see in their dreams, among them is inspiration and revelation which is read and delivered. That is the word of Allah. Thus, I will suffice with what I have described for you of Allah’s speech. Verily, the meaning of Allah’s Word is not one. Among them is certainly what the angels of heaven deliver to the angels of the earth. The man said: “You have comforted me. May Allah comfort you! You have solved a problem. May Allah increase your reward, O Commander of the Faithful!” The Imam (AS) then added, As for His Word: Do you know anyone else named with the same name? Verily, the interpretation of that is “do you know anyone else with the name Allah, other than Allah, the Blessed and Exalted.” Be careful not to explain the Qur’an by your personal views unless you deeply understand it from the learned. For verily, there is revelation many a times resembling the word of man, but it is the word of Allah. So its interpretation does not resemble the word of man, like nothing from His Creation resembles Him. Likewise, none of His Actions, the Blessed and Exalted, resemble the actions of man and his Word does not resemble the word of man. Thus, the Word of Allah, the Blessed and Exalted is His Attribute, and the words of man are their actions. Therefore, do not compare the Word of Allah with the word of man for it you do then you shall perish and go astray. The man responded, “You have comforted me. May Allah comfort you! You have solve a problem. May Allah increase your reward, O Commander of the Faithful!” Then the Imam (AS) continued, As for His Word: And there does not lie concealed from your Lord the weight of an atom in the earth or in heaven, that is how our Lord is, nothing lies concealed from Him and how could it, He who created the things would not know what He created, while He is the Creator, the All-Knowing. And as for His Word: nor will he look upon them on the Day of Resurrection, He is informing that He will not bestow upon them good. The Arabs say: “By Allah, so and so does not look upon us.” Verily, what they mean by it is that “he does not bestow us good.” Thus, that is the “look from Allah, the Exalted, to His Creation here. So His Look upon them is His Mercy for them. And for His Word: Nay! Most surely they shall on that day be veiled from their Lord. Verily, what He means by this is “on the Day of Resurrection, they shall be veiled from the reward of their Lord.” The man responded, “You have comforted me. May Allah comfort you! You have solved a problem. May Allah increase your reward!” The Imam (AS) then said: As for His Word: Are you secure of those in heaven that He should not make the earth to swallow you up? And His Word: And He is Allah in heavens and in the Earth; and His Word: The Most Compassionate Allah is firm on the Empyrean, and also His Word: He is with you wherever you may be, and also His Word: We are nearer to him than his jugular vein. Such is Allah, the Blessed and Exalted, the Most Praised, the Most Holy. Exalted is He from what befalls the creations. He is the Subtle, the All-Informed, and far beyond being compared to His Creation. His Knowledge is firm on the Empyrean. He is the Witness to every whisper. He is the Custodian over Everything, the Creator of Everything, and the Director of Everything. Far Exalted is Allah, Elevated and High, from being on His Empyrean! Thus, the Imam (AS) continued, And as for His Word: And you Lord comes and (also) the angels in ranks, and His Word: Verily, you have come to Us alone as We created you at first, and also His Word: They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and also His Word: They do not wait aught but that the angels should come to them, or that your Lord should come, or that some of the signs of your Lord should come. Verily, this is all truth as Allah, the Mighty and High has said. He does not have a coming like the coming of the creation. I have already taught you that there is something from the Book of Allah, interpretation of which is other than its revelation and it does not resemble the word of man. I will shortly notify you to one of its dimensions and that should suffice you, if Allah willing. From that is the word of Ibrahim (AS): Surely I am going to my Lord; He will guide me. Therefore, his going to His Lord is attention towards Him in service, effort and closeness to Allah, High and Mighty. Do you not see that its interpretation is other than its revelation? He has also said: We sent down the iron, wherein is latent mighty power, i.e. the weapons etc. They do not wait aught but that the angels should come to them, He is informing Muhammad (SA) about the infidels and the hypocrites who did not respond to Allah and the Messenger. So He said: They do not wait aught but that the angels should come to them. As they did not respond to Allah and His Messenger, “or that your Lord should come, or that some of the signs of your Lord should come.” What He means by this is that the punishment should come to them in this world like He punished the earlier ages. Thus, this is information about them He is giving to the Prophet (SA). Then He says: On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before, or earn good through its faith. That is, before this sing comes, this sign is rising of the sun from the west; Verily, it would suffice the ones with intellect, brain and understanding to know that if he removes the veil they will see what they have been promised. He has said in another verse: But Allah came to them whence they did not expect, i.e. He sent unto them a punishment. And like is His Coming to their building as Allah, the Mighty and High, has said: Then Allah came (and demolished) their building from the foundations. Thus, His coming to their buildings from their foundations means sending the punishment over them. Similar is what He has described for the affair of the Hereafter, Blessed and Exalted be His Name, Elevated High. Verily, He will set running His affairs in that Day, which is fifty thousand years long, like He set running His affairs in this world. He does not disappear, nor does He pass with the transitory. Thus, I will suffice with what I have described for you from that which is wandering in your mind of what Allah, the Mighty and High has described in His Book. Do not make His Words like the word of humankind. He is Greater, Mightier, More Generous and Higher, Blessed and Exalted from that which the attributers may attribute. Except with what He attributes Himself in His Word, the Mighty and High: There is nothing whatsoever like unto Him and He is the All-Hearing, the All-Seeing. The man said: “You have comforted me, O Commander of the Faithful! May Allah comfort you! You have soled a problem. May Allah increase your reward! The Imam (AS) then said: As for His Word: Nay! They are unbelievers in the meeting of their Lord, and when He mentioned the Believer: Who know that they shall meet their Lord, and His Word for other than the Believers: Till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him, and also His Word: Therefore, whoever hopes to meet his Lord, he should do good deeds. As for His Word: Nay! They are unbelievers in the meeting of their Lord, i.e. the raising from death [al-ba`th] so Allah, the Mighty and High, has named it His Meeting. Likewise, He has mentioned the Believers: Who know that they shall meet their Lord, i.e. they are certain that they will be raised, gathered, accounted and paid with the reward or punishment. Therefore, the word zann (strong belief) in this context specifically is “certainty.” Like is His Word: Therefore, whoever hopes to meet his Lord, he should do good deeds. And His Word: Whoever hopes to meet Allah, then meeting Him is forthcoming, i.e. whoever believes that he will be raised from death, then verily Allah’s promise about the reward and punishment is forthcoming. Hence, here “the meeting” is not “the viewing.” In fact, it is the raising from death. So understand this that verily all of “His Meeting” in the Book of Allah is meant to be “the raising from death.” And similar is His Word: their greetings on the Day when they meet Him shall be: “Peace,” i.e. that “the faith will not decline from their hearts the Day when they are raised again.” The man said: “You have comforted me, O Commander of the Faithful! May Allah comfort you! You have solved a problem. May Allah increase your reward!” At that time the Imam (AS) said: As for His Word: And the guilty shall see the fire, then they shall think that they are going to fall into it, i.e. they will be certain that they are going to enter it. Similar is His Word: Surely I knew that I shall meet my account, He is saying that I am certain that I will be raised and then accounted for. Similar is His Word: On that Day Allah will pay back to them in full their just reward, and they shall know that Allah is the Evident Truth. And as for His Word about the hypocrites: “You began to think diverse thought of Allah,” then this zann is doubt and not certainty. Zann is of two types: doubt and surety. Therefore, that which is a matter of the Hereafter, then that is “the certainty” and that which is of a worldly matter is “the doubt.” Pay attention to what I have explained for you. The man said: “You have comfort me, O Commander of the Faithful! May Allah comfort you!” The Imam (AS) explained, And so for His Word, the Blessed and Exalted: And We will set up a just balance on the Day of Resurrection, so no soul shall be dealt with unjustly in the least; that is the balance of justice, all the creations will be taken to it on the Day of Judgment. Allah, the Blessed and Exalted, will grant credit to some of the creation from others with the balances. The compiler of this book says: In another tradition “the balance” stands for the Prophets and their Successors (SA) (this one sentence is by the Compiler. The passages after it are the continuation of the tradition.) And as for His Word, the Mighty and High: Therefore, We will not set up a balance for them on the Day of Resurrection, verily this is specifically. And as for His Word: These shall enter the garden, in which they shall be given sustenance without measure. Verily, the Messenger of Allah (SA) has said: Allah, the Mighty and High, says: “Those who observe Me and love one another for My Glory, deserve My love,” or he said, “My honor. Verily, on the Day of Judgment their faces will be of the light on the pulpits of light, over which shall be green cloths.” It was asked; “Who are they, O Messenger of Allah?” He replied: “A group of people who are neither Prophets, not martyrs, but they are ones who loved one another for the Glory of Allah. They will enter Paradise without any accountability.” We ask Allah, the Mighty and High, to make us of them for His Mercy. As for His Word: then as for him whose measure (of good deeds) is heavy…and as for him, whose measure (of good deeds) is light, i.e. verily, it means the accountability. The good deeds and the bad deeds will be weighed. The good deeds cause the balance to be weighty and the bad deeds cause the balance to be light. Then the Imam (AS) continued, As for His Word: Say: The Angels of Death who is given charges of you takes your souls, then to your Lord you shall be brought back, and His Word: Allah takes the souls at the time of their death, and also His Word: Our messengers (angels) take his soul away, and they are not remiss, and also His Word: Those whom the angels take away their souls while they are unjust to themselves. And His Word: “those whom the angels take away their souls in a good state, that Peace be on you.” Verily, Allah, the Blessed and Exalted, directs all affairs as He wills and He assigns from His Creation whoever He wills and whatever He Wills. As for the Angels of Death, verily, Allah assigns him specifically whoever He will from His Creation and he assigns His Messengers from the angels specifically with whoever He wills of His Creation. The angels which Allah, Mighty be His remembrance, has named and assigned them specifically for whoever He wills from His Creation. Verily, He, the Blessed and Exalted, directs the affairs however He pleases. Not all knowledge makes capable a learned person of explaining to all the people, because there are strong and weak (in understanding) among them. Also, because of them are those who have the strength to bear it and of them are ones who cannot bear it, except for whoever Allah eases the bearing and helps him over it from His beloved ones specifically. Verily, it suffices you to know that Allah is the Reviver and the One who makes to dies. And verily He it is that takes the souls away through whoever He wills of His Creation from the His angels and other than angels. The man said: “You have comforted me, O Commander of the Faithful! May Allah comfort you! And may Allah benefit all the Muslims by you!” `Ali (AS) said to the man, “If Allah has expanded your chest for you with what I have explained for you then you are, by the Splitter of Grain Seed and the Maker of Humanity, from the true Believers.” The man asked, “O Commander of Faithful, how is it possible for me to find out that I am of the true Believers?” He (AS) replied: No one knows that except for he who Allah has taught him with the tongue of His Prophet (SA), and the Messenger of Allah (SA) has bore witness for him with Paradise. Or he who Allah has expanded his chest to know what is in the Books which Allah, the Mighty and High, has revealed over His Messengers and Prophets. The man enquired, “O Commander of the Faithful, who has the strength for that?” He (AS) explained, “Whoever Allah expands his chest and directs him to Himself. It is up to you to serve Allah openly and secretly, for nothing equals worship.” The Compiler of this book says: The proof that the Producer is One and not more than that is that if there were two then the matter is not free from being one of the two; that each one of them is All-Powerful over prohibiting his associate form whatever He intends, or that they are not All-Powerful. If it is so then it is possible for both of them to be prevented, and whatever can be prevented has been brought into being. If they are not All-Powerful, they are incapable and deficient, and only things with beginnings can be as such. Therefore, it is correct that he One without Beginning One. The second proof is that each one of them is not powerful enough to hide from the other. Hence, if it is so, the one from whom one can hide, has a beginning. If he is not All-Powerful then he is incapable, and anything which is incapable has beginning as we have already explained earlier. This statement can be used to nullify the concept of two eternal beings. What Mani and Ibn Daysan have professed is nothing but their own superstition. The same nonsense which the Zoroastrians [majus] have professed regarding the Devil [Ahriman] is equally invalid according to this argument. This argument also applies to them. Thus, I have shortened my statement about both of them and did not individually deal with what they asked him (AS). |
٣ - وبهذا الإسناد، عن الحسن بن محبوب، عن علي بن رئاب، عن ضريس الكناسي، عن أبي جعفر عليه السلام قال: اذكروا من عظمة الله ما شئتم ولا تذكروا ذاته فإنكم لا تذكرون منه شيئا إلا وهو أعظم منه. | 3. And with the same chain of transmission, on the authority of al-Hasan ibn Mahbub, on the authority `Ali ibn Ri’ab, on the authority of Durays al-Kanasi, that Abu Ja`far al-Bair (AS) said: “Mention Allah’s Greatness as you wish, but do not discuss His Essence, as He is greater than anything you many mention.” |
٢ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ الْوَلِيدِ (رحمه الله) فِيمَا ذَكَرَ مِنْ كِتَابِهِ الَّذِي سَمَّاهُ كِتَابَ الْجَامِعِ رَوَى عَنْ أَبِي الْحَسَنِ (ع) أَنَّهُ كَانَ يَقُولُ عِنْدَ قَبْرِ أَمِيرِ الْمُؤْمِنِينَ (ع) السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللَّهِ أَشْهَدُ أَنَّكَ [أَنْتَ] أَوَّلُ مَظْلُومٍ وَ أَوَّلُ مَنْ غُصِبَ حَقَّهُ- صَبَرْتَ وَ احْتَسَبْتَ حَتَّى أَتَاكَ الْيَقِينُ وَ أَشْهَدُ أَنَّكَ لَقِيتَ اللَّهَ وَ أَنْتَ شَهِيدٌ عَذَّبَ اللَّهُ قَاتِلَكَ بِأَنْوَاعِ الْعَذَابِ وَ جَدَّدَ عَلَيْهِ الْعَذَابَ جِئْتُكَ عَارِفاً بِحَقِّكَ مُسْتَبْصِراً بِشَأْنِكَ مُعَادِياً لِأَعْدَائِكَ وَ مَنْ ظَلَمَكَ أَلْقَى عَلَى ذَلِكَ رَبِّي إِنْ شَاءَ اللَّهُ تَعَالَى إِنَّ لِي ذُنُوباً كَثِيرَةً فَاشْفَعْ لِي عِنْدَ رَبِّكَ يَا مَوْلَايَ فَإِنَّ لَكَ عِنْدَ اللَّهِ مَقَاماً مَعْلُوماً وَ إِنَّ لَكَ عِنْدَ اللَّهِ جَاهاً عَظِيماً وَ شَفَاعَةً وَ قَدْ قَالَ اللَّهُ تَعَالَى- وَ لا يَشْفَعُونَ إِلّا لِمَنِ ارْتَضى وَ يَقُولُ عِنْدَ قَبْرِ أَمِيرِ الْمُؤْمِنِينَ (ع) أَيْضاً الْحَمْدُ لِلَّهِ الَّذِي أَكْرَمَنِي بِمَعْرِفَتِهِ وَ مَعْرِفَةِ رَسُولِهِ (ص) وَ مَنْ فَرَضَ اللَّهُ طَاعَتَهُ رَحْمَةً مِنْهُ لِي وَ تَطَوُّعاً مِنْهُ عَلَيَّ وَ مَنَّ عَلَيَّ بِالْإِيمَانِ الْحَمْدُ لِلَّهِ الَّذِي سَيَّرَنِي فِي بِلَادِهِ وَ حَمَلَنِي عَلَى دَوَابِّهِ وَ طَوَى لِيَ الْبَعِيدَ وَ دَفَعَ عَنِّي الْمَكْرُوهَ حَتَّى أَدْخَلَنِي حَرَمَ أَخِي [رَسُولِهِ وَ] نَبِيِّهِ وَ أَرَانِيهِ فِي عَافِيَةٍ- الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي مِنْ زُوَّارِ قَبْرِ وَصِيِّ رَسُولِ اللَّهِ ص الْحَمْدُ لِلّهِ الَّذِي هَدانا لِهذا وَ ما كُنّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ- جاءَ بِالْحَقِّ مِنْ عِنْدِهِ وَ أَشْهَدُ أَنَّ عَلِيّاً عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ اللَّهُمَّ عَبْدُكَ وَ زَائِرُكَ يَتَقَرَّبُ إِلَيْكَ بِزِيَارَةِ قَبْرِ أَخِي نَبِيِّكَ [رَسُولِكَ] وَ عَلَى كُلِّ مَأْتِيٍّ حَقٌّ لِمَنْ أَتَاهُ وَ زَارَهُ وَ أَنْتَ خَيْرُ مَأْتِيٍّ وَ أَكْرَمُ مَزُورٍ وَ أَسْأَلُكَ يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ يَا جَوَادُ يَا وَاحِدُ يَا أَحَدُ يَا فَرْدُ يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ تُحْفَتَكَ إِيَّايَ مِنْ زِيَارَتِي فِي مَوْقِفِي هَذَا فَكَاكَ رَقَبَتِي مِنَ النَّارِ وَ اجْعَلْنِي مِمَّنْ يُسَارِعُ فِي الْخَيْرَاتِ وَ يَدْعُوكَ رَهَباً وَ رَغَباً- وَ اجْعَلْنِي لَكَ مِنَ الْخَاشِعِينَ اللَّهُمَّ إِنَّكَ بَشَّرْتَنِي عَلَى لِسَانِ نَبِيِّكَ مُحَمَّدٍ (ص) فَقُلْتَ وَ بَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ. اللَّهُمَّ فَإِنِّي بِكَ مُؤْمِنٌ وَ بِجَمِيعِ أَنْبِيَائِكَ مُوقِنٌ فَلَا تُوقِفْنِي بَعْدَ مَعْرِفَتِهِمْ مَوْقِفاً تَفْضَحُنِي بِهِ عَلَى رُءُوسِ الْأَشْهَادِ بَلْ أَوْقِفْنِي مَعَهُمْ وَ تَوَفَّنِي عَلَى التَّصْدِيقِ بِهِمْ فَإِنَّهُمْ عَبِيدُكَ وَ أَنْتَ خَصَصْتَهُمْ بِكَرَامَتِكَ وَ أَمَرْتَنِي بِاتِّبَاعِهِمْ ثُمَّ تَدْنُو مِنَ الْقَبْرِ وَ تَقُولُ السَّلَامُ مِنَ اللَّهِ وَ السَّلَامُ عَلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ أَمِينِ اللَّهِ عَلَى وَحْيِهِ وَ عَزَائِمِ أَمْرِهِ وَ مَعْدِنِ الْوَحْيِ وَ التَّنْزِيلِ وَ الْخَاتِمِ لِمَا سَبَقَ وَ الْفَاتِحِ لِمَا اسْتَقْبَلَ وَ الْمُهَيْمِنِ عَلَى ذَلِكَ كُلِّهِ وَ الشَّاهِدِ عَلَى خَلْقِهِ وَ السِّرَاجِ الْمُنِيرِ وَ السَّلَامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ الْمَظْلُومِينَ أَفْضَلَ وَ أَكْمَلَ وَ أَرْفَعَ وَ أَشْرَفَ مَا صَلَّيْتَ عَلَى أَحَدٍ مِنْ أَنْبِيَائِكَ وَ رُسُلِكَ وَ أَصْفِيَائِكَ- اللَّهُمَّ صَلِّ عَلَى عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ عَبْدِكَ وَ خَيْرِ خَلْقِكَ بَعْدَ نَبِيِّكَ وَ أَخِي رَسُولِكَ وَ وَصِيِّهِ [وَ وَصِيِّ رَسُولِكَ] الَّذِي انْتَجَبْتَهُ مِنْ خَلْقِكَ بَعْدَ نَبِيِّكَ وَ الدَّلِيلِ عَلَى مَنْ بَعَثْتَهُ بِرِسَالاتِكَ وَ دَيَّانِ الدِّينِ بِعَدْلِكَ وَ فَصْلِ قَضَائِكَ بَيْنَ خَلْقِكَ- وَ السَّلَامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ اللَّهُمَّ صَلِّ عَلَى الْأَئِمَّةِ مِنْ وُلْدِهِ الْقَوَّامِينَ بِأَمْرِكَ مِنْ بَعْدِهِ الْمُطَهَّرِينَ الَّذِينَ ارْتَضَيْتَهُمْ أَنْصَاراً لِدِينِكَ وَ حَفَظَةً لِسِرِّكَ وَ شُهَدَاءَ عَلَى خَلْقِكَ وَ أَعْلَاماً لِعِبَادِكَ وَ تُصَلِّي عَلَيْهِمْ مَا اسْتَطَعْتَ السَّلَامُ عَلَى الْأَئِمَّةِ الْمُسْتَوْدَعِينَ السَّلَامُ عَلَى خَالِصَةِ اللَّهِ مِنْ خَلْقِهِ السَّلَامُ عَلَى الْأَئِمَّةِ الْمُتَوَسِّمِينَ السَّلَامُ عَلَى الْمُؤْمِنِينَ الَّذِينَ قَامُوا بِأَمْرِكَ وَ وَازَرُوا أَوْلِيَاءَ اللَّهِ وَ خَافُوا بِخَوْفِهِ [لِخَوْفِهِ] السَّلَامُ عَلَى مَلَائِكَةِ اللَّهِ الْمُقَرَّبِينَ ثُمَّ تَقُولُ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلَامُ عَلَيْكَ يَا حَبِيبَ اللَّهِ السَّلَامُ عَلَيْكَ يَا صَفْوَةَ اللَّهِ السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللَّهِ السَّلَامُ عَلَيْكَ يَا حُجَّةَ اللَّهِ- السَّلَامُ عَلَيْكَ يَا عَمُودَ الدِّينِ وَ وَارِثَ عِلْمِ الْأَوَّلِينَ وَ الْآخِرِينَ وَ صَاحِبَ الْمِيسَمِ وَ الصِّرَاطَ الْمُسْتَقِيمَ أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلَاةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ اتَّبَعْتَ الرَّسُولَ وَ تَلَوْتَ الْكِتَابَ حَقَّ تِلَاوَتِهِ وَ جَاهَدْتَ فِي اللّهِ حَقَّ جِهادِهِ وَ نَصَحْتَ لِلَّهِ وَ لِرَسُولِهِ وَ جُدْتَ بِنَفْسِكَ صَابِراً مُحْتَسِباً- مُجَاهِداً عَنْ دِينِ اللَّهِ مُوَقِّياً لِرَسُولِ اللَّهِ طَالِباً مَا عِنْدَ اللَّهِ رَاغِباً فِيمَا وَعَدَ اللَّهُ وَ مَضَيْتَ لِلَّذِي كُنْتَ عَلَيْهِ شَهِيداً وَ شَاهِداً وَ مَشْهُوداً فَجَزَاكَ اللَّهُ عَنْ رَسُولِهِ وَ عَنِ الْإِسْلَامِ وَ أَهْلِهِ أَفْضَلَ الْجَزَاءِ لَعَنَ اللَّهُ مَنْ قَتَلَكَ وَ لَعَنَ اللَّهُ مَنْ خَالَفَكَ وَ لَعَنَ اللَّهُ مَنِ افْتَرَى عَلَيْكَ وَ ظَلَمَكَ وَ لَعَنَ اللَّهُ مَنْ غَصَبَكَ حَقَّكَ وَ مَنْ بَلَغَهُ ذَلِكَ فَرَضِيَ بِهِ إِنَّا إِلَى اللَّهِ مِنْهُمْ بَرَاءٌ لَعَنَ اللَّهُ أُمَّةً خَالَفَتْكَ وَ أُمَّةً جَحَدَتْ وَلَايَتَكَ وَ أُمَّةً تَظَاهَرَتْ عَلَيْكَ وَ أُمَّةً قَتَلَتْكَ وَ أُمَّةً حَادَتْ [حَالَتْ] عَنْكَ وَ خَذَلَتْكَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ النَّارَ مَثْوَاهُمْ- وَ بِئْسَ الْوِرْدُ الْمَوْرُودُ وَ بِئْسَ وِرْدُ الْوَارِدِينَ وَ بِئْسَ دَرَكُ الْمُدْرِكِ اللَّهُمَّ الْعَنْ قَتَلَةَ أَنْبِيَائِكَ وَ أَوْصِيَاءِ أَنْبِيَائِكَ بِجَمِيعِ لَعَنَاتِكَ وَ أَصْلِهِمْ حَرَّ نَارِكَ اللَّهُمَّ الْعَنِ الْجَوَابِيتَ وَ الطَّوَاغِيتَ- وَ الْفَرَاعِنَةَ وَ اللَّاتَ وَ الْعُزَّى وَ الْجِبْتَ وَ كُلَّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ وَ كُلَّ مُفْتَرٍ عَلَى اللَّهِ اللَّهُمَّ الْعَنْهُمْ وَ أَشْيَاعَهُمْ وَ أَتْبَاعَهُمْ وَ أَوْلِيَاءَهُمْ وَ أَعْوَانَهُمْ وَ مُحِبِّيهِمْ لَعْناً كَثِيراً وَ تَقُولُ اللَّهُمَّ الْعَنْ قَتَلَةَ أَمِيرِ الْمُؤْمِنِينَ (ع) ثَلَاثاً اللَّهُمَّ الْعَنْ قَتَلَةَ الْحَسَنِ وَ الْحُسَيْنِ (ع) ثَلَاثاً اللَّهُمَّ عَذِّبْهُمْ عَذَاباً أَلِيماً لَا تُعَذِّبُهُ أَحَداً مِنَ الْعَالَمِينَ وَ ضَاعِفْ عَلَيْهِمْ عَذَابَكَ كَمَا شَاقُّوا وُلَاةَ أَمْرِكَ وَ أَعِدَّ لَهُمْ عَذَاباً لَمْ تُحِلَّهُ بِأَحَدٍ مِنْ خَلْقِكَ اللَّهُمَّ وَ أَدْخِلْ عَلَى قَتَلَةِ أَنْصَارِ رَسُولِكَ وَ قَتَلَةِ أَنْصَارِ أَمِيرِ الْمُؤْمِنِينَ وَ عَلَى قَتَلَةِ أَنْصَارِ الْحَسَنِ وَ عَلَى قَتَلَةِ أَنْصَارِ الْحُسَيْنِ (ع) وَ قَتَلَةِ مَنْ قُتِلَ فِي وَلَايَةِ آلِ مُحَمَّدٍ أَجْمَعِينَ عَذَاباً مُضَاعَفاً فِي أَسْفَلِ دَرْكٍ مِنَ الْجَحِيمِ وَ لَا تُخَفِّفْ عَنْهُمْ مِنْ عَذَابِكَ [مِنْ عَذَابِهَا]- وَ هُمْ فِيهِ [فِيهَا] مُبْلِسُونَ مَلْعُونُونَ- ناكِسُوا رُؤُسِهِمْ عِنْدَ رَبِّهِمْ قَدْ عَايَنُوا النَّدَامَةَ وَ الْخِزْيَ الطَّوِيلَ بِقَتْلِهِمْ عِتْرَةَ أَنْبِيَائِكَ وَ رُسُلِكَ وَ أَتْبَاعَهُمْ مِنْ عِبَادِكَ الصَّالِحِينَ اللَّهُمَّ الْعَنْهُمْ فِي مُسْتَسَرِّ السِّرِّ وَ ظَاهِرِ الْعَلَانِيَةِ فِي أَرْضِكَ وَ سَمَائِكَ اللَّهُمَّ اجْعَلْ لِي لِسَانَ صِدْقٍ فِي أَوْلِيَائِكَ وَ حَبِّبْ إِلَيَّ مَشَاهِدَهُمْ حَتَّى تُلْحِقَنِي بِهِمْ وَ تَجْعَلَنِي لَهُمْ تَبَعاً فِي الدُّنْيَا وَ الْآخِرَةِ يَا أَرْحَمَ الرَّاحِمِينَ ثُمَّ اجْلِسْ عِنْدَ رَأْسِهِ (ع) وَ قُلْ سَلَامُ اللَّهِ وَ سَلَامُ مَلَائِكَتِهِ الْمُقَرَّبِينَ وَ الْمُسَلِّمِينَ لَكَ بِقُلُوبِهِمْ وَ النَّاطِقِينَ بِفَضْلِكَ وَ الشَّاهِدِينَ عَلَى أَنَّكَ صَادِقٌ [أَمِينٌ] صِدِّيقٌ عَلَيْكَ يَا مَوْلَايَ السَّلَامُ مِنَ اللَّهِ عَلَيْكَ وَ عَلَى رُوحِكَ وَ بَدَنِكِ- أَشْهَدُ أَنَّكَ طُهْرٌ طَاهِرٌ مُطَهَّرٌ وَ أَشْهَدُ لَكَ يَا وَلِيَّ اللَّهِ وَ وَلِيَّ رَسُولِهِ- بِالْبَلَاغِ وَ الْأَدَاءِ وَ أَشْهَدُ أَنَّكَ جَنْبُ اللَّهِ وَ أَنَّكَ بَابُ اللَّهِ وَ أَنَّكَ وَجْهُ اللَّهِ الَّذِي مِنْهُ يُؤْتَى وَ أَنَّكَ خَلِيلُ اللَّهِ وَ أَنَّكَ عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ- وَ قَدْ أَتَيْتُكَ وَافِداً لِعَظِيمِ حَالِكَ وَ مَنْزِلَتِكَ عِنْدَ اللَّهِ وَ عِنْدَ رَسُولِهِ أَتَيْتُكَ زَائِراً مُتَقَرِّباً إِلَى اللَّهِ بِزِيَارَتِكَ طَالِباً خَلَاصَ نَفْسِي مُتَعَوِّذاً بِكَ مِنْ نَارٍ اسْتَحَقَّهَا مِثْلِي بِمَا جَنَيْتُهُ عَلَى نَفْسِي أَتَيْتُكَ انْقِطَاعاً إِلَيْكَ وَ إِلَى وُلْدِكَ الْخَلَفِ مِنْ بَعْدِكَ عَلَى بَرَكَةِ [بَرِيَّةِ] الْحَقِّ فَقَلْبِي لَكَ مُسَلِّمٌ وَ أَمْرِي لَكَ مُتَّبِعٌ وَ نُصْرَتِي لَكَ مُعَدَّةٌ وَ أَنَا عَبْدُ اللَّهِ وَ مَوْلَاكَ فِي طَاعَتِكَ وَ الْوَافِدُ إِلَيْكَ أَلْتَمِسُ بِذَلِكَ كَمَالَ الْمَنْزِلَةِ عِنْدَ اللَّهِ وَ أَنْتَ يَا مَوْلَايَ مَنْ أَمَرَنِي اللَّهُ بِطَاعَتِهِ [بِصِلَتِهِ] وَ حَثَّنِي عَلَى بِرِّهِ وَ دَلَّنِي عَلَى فَضْلِهِ وَ هَدَانِي لِحُبِّهِ وَ رَغَّبَنِي فِي الْوِفَادَةِ إِلَيْهِ وَ إِلَى طَلَبِ الْحَوَائِجِ عِنْدَهُ أَنْتُمْ أَهْلُ بَيْتٍ يَسْعَدُ مَنْ تَوَلَّاكُمْ وَ لَا يَخِيبُ مَنْ أَتَاكُمْ وَ لَا يَخْسَرُ مَنْ يَهْوَاكُمْ وَ لَا يَسْعَدُ مَنْ عَادَاكُمْ لَا أَجِدُ أَحَداً أَفْزَعُ إِلَيْهِ خَيْراً لِي مِنْكُمْ أَنْتُمْ أَهْلُ بَيْتِ الرَّحْمَةِ وَ دَعَائِمُ الدِّينِ وَ أَرْكَانُ الْأَرْضِ وَ الشَّجَرَةُ الطَّيِّبَةُ- اللَّهُمَّ لَا تُخَيِّبْ تَوَجُّهِي إِلَيْكَ بِرَسُولِكَ وَ آلِ رَسُولِكَ اللَّهُمَّ أَنْتَ مَنَنْتَ عَلَيَّ بِزِيَارَةِ مَوْلَايَ وَ وَلَايَتِهِ وَ مَعْرِفَتِهِ فَاجْعَلْنِي مِمَّنْ تَنْصُرُهُ وَ تَنْصُرُ بِهِ [يُنْتَصَرُ بِهِ وَ يَنْصُرُهُ]- وَ مُنَّ عَلَيَّ بِنَصْرِكَ لِدِينِكَ فِي الدُّنْيَا وَ الْآخِرَةِ اللَّهُمَّ أَحْيِنِي عَلَى مَا حَيِيَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ (ع) وَ أَمِتْنِي عَلَى مَا مَاتَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع | 2. Muĥammad ibn Ĥasan ibn Walǐd narrated to me as part of the narrations in his book, Kitāb Al-Jāmi’, that it is narrated that: Abul Ĥasan (Imam Kāżim (a.s.)) used to recite the following next to the grave of the Commander of the Believers (a.s.): Salām to you, O WALǏ of Allāh. I testify that you are the first one who was oppressed and you are the first one whose right was usurped. You stayed patient, anticipating the rewards from Allāh until that which is certain (death) came to you. I testify that you met Allāh as a martyr. May Allāh torment your killer with various kinds of chastisements and may He renew the torment of your killer. I have come to you while I am aware of your right and endowed with insight into your status. I antagonize your enemies and those who oppressed you. Allāh-willing, I shall meet my Lord in this very state. : O my master! I have many sins, so intercede for me with your Lord, for verily you have a known position and a great status with Allāh and you have the power of intercession with Allāh. Indeed Allāh, the Exalted, has said, “And they offer no intercession except for those whom He approves” (21:28). He (Imam Kāżim (a.s.)) would also recite the following next to the grave of the Commander of the Believers (a.s.): Praise be to Allāh who – through His Mercy and Generosity toward me – honoured me by allowing me to know Him, to know His Messenger (s.a.a.w.), and to know those whose obedience Allāh has made mandatory on me; and He bestowed me with ǏMĀN (faith). Praise be to Allāh who allowed me to travel in His land and allowed me to ride His conveyance. He made the far near for me and kept danger away from me until I entered the sacred sanctuary of the brother of His Messenger (s.a.a.w.), and He allowed me to visit it in good health. Praise be to Allāh who has made me among the visitors of the grave of the successor of His Messenger (s.a.a.w.). Praise be to Allāh who has guided us here, and if it was not for Allāh’s guidance, we would not have been guided. I testify that there is no god but Allāh and He has no partners. I testify that Muĥammad (s.a.a.w.) is His slave and messenger who came with (the) truth from Allāh. And I testify that ‘Ali (a.s.) is His slave and the brother of His Messenger (s.a.a.w.). O Allāh! Your slave and Your visitor seeks nearness to You by coming to the Ziyārah of the grave of the brother of Your Prophet. Every host has a duty to those who visit him, and You are the best One to visit and You are the most honourable host. O Allāh! O Raĥmān! O Raĥǐm! O Generous! O One! O Alone! O Unique! O Independent! O He who does not beget nor is He begotten and there is none like Him! I ask You to send Your blessing on Muĥammad, the family of Muĥammad, and the people of his household. Make my gift for coming to the Ziyārah of this site my release from Hell. And make me among those who “hasten to do good works” (2:148), among those who pray to You with desire and fear, and among those who humble themselves before You. : O Allāh! You have given me glad tidings through the tongue of Your Messenger, Muĥammad (s.a.a.w.), saying, “Give glad tidings to those who believe that there is a sure footing for them with their Lord” (10:2). O Allāh! I believe in You and I am certain (in my belief) of all of Your prophets. Because I have acknowledged them, do not stop me (on the Day of Judgment) on a stand where You expose me in front of the witnesses. Rather, allow me to stand next to them (the prophets). Take my life while I believe in them, for verily they are Your slaves and You have designated them to be honoured and ordered me to follow them. Then come close to the grave and recite (the following): Salām from Allāh upon Muĥammad ibn ‘Abdillāh (s.a.a.w.), Allāh’s Trustee of His revelation and His firmly determined affairs, the source of revelation and the inspiration, the last of that which has passed and the one who began that which is yet to come, and the absolute master over all of it, the witness of the creation, and the shining light. Salām to him, and (may) Allāh’s Mercy and His Blessings be upon him. O Allāh! Send the best, the most perfect, the highest, and the most honourable of the blessings that You have bestowed upon any of Your prophets, messengers, or Your chosen (slaves) on Muĥammad and his oppressed family. O Allāh! Send Your blessing on ‘Ali, the Commander of the Believers, Your slave, the best of Your creation after Your Prophet, the brother and the heir of Your Messenger, the one whom You chose from Your creation after Your Prophet, the guide to those with whom You sent Your messages, the undisputed ruler of the religion with Your justice, and the Decisive Judgment between Your creation. Salām to him and (may) Allāh’s Mercy and Blessings be upon him. O Allāh! Send Your blessing on the Imams from his sons who fulfill Your Affairs after him, the purified ones with whom You are pleased as the supporters of Your religion, as the keepers of Your secret, as the witnesses over Your creation, and as the flags (of guidance) for Your slaves. Send as many blessings on them as you can (at this point) and recite (the following): Salām upon the entrusted Imams. Salām upon the pure ones from the creation of Allāh. Salām upon the insightful Imams. Salām upon the believers who fulfilled Your command, who supported the Divine Authorities appointed by Allāh, and who were fearful when they were fearful. Salām upon Allāh’s high-ranked angels. Then recite (the following): Salām to you and (may) Allāh’s Mercy and Blessings be upon you, O Commander of the Believers! Salām to you, O love of Allāh! Salām to you, O choice of Allāh (from among His creation)! Salām to you, O Walǐ of Allāh! Salām to you, O Allāh’s Decisive Proof! Salām to you, O pillar of the religion and the heir of the knowledge of the first to the last (one)! Salām to you, O Owner of the MAYSAM and O ŠIRĀŤ’ AL-MUSTAQǏM (the straight path)! I testify that you established prayers, gave charity, enjoined goodand forbade evil, followed the Messenger (s.a.a.w.), recited the Book (Qur’an) the way it is worthy of being recited, fought in the way of Allāh the way (in which) He should be fought for, and were sincere to Allāh and His Messenger (s.a.a.w.). (I testify that) you sacrificed yourself, patiently seeking the reward with Allāh, fighting for the religion of Allāh, protecting the Messenger of Allāh (s.a.a.w.), wishing for that which is with Allāh, and desiring (the reward) promised by Allāh. And you died the way you lived – as a martyr, who is the witness (over the people) and who is witnessed (by Allāh). May Allāh reward you with the best of the rewards on behalf of His Messenger (s.a.a.w.), Islam, and its nation. (May) Allāh’s curse be upon those who killed you. (May) Allāh’s curse be upon those who were against you. (May) Allāh’s curse be upon those who forged lies against you and oppressed you. (May) Allāh’s curse be upon those who usurped your right and upon those who heard about the usurpation of your right and were pleased with it. I seek nearness to Allāh by dissociating myself from them. (May) Allāh’s curse be upon the nation who opposed you, upon the nation that denied your Wilāyah, upon the nation that rebelled against you, upon the nation that killed you, and upon the nation that deviated (away) from you and disappointed you. Praise be to Allāh who made Hell their abode, and what an evil destination is Hell! And what an evil destination they shall enter! What a lowly place is their lowest place! O Allāh! Curse the killers of Your prophets and the successors of Your prophets with all of Your (different) curses and burn them with Your blazing fires. O Allāh! Curse all of the Jibt(s), Ťāghūt(s), and the pharaohs; and Lāt, ‘Uzzā, and Jibt; and every other object which is worshipped besides Allāh; and everyone who forges a lie against Allāh. O Allāh! Increasingly curse them, curse those who follow them and obey them, and curse their friends, their supporters, and their lovers. Then say three times: O Allāh! Curse the killers of the Commander of the Believers (a.s.). O Allāh! Curse the killers of Ĥasan and Ĥusain (a.s.). O Allāh! Torment them with a chastisement that is so painful that You will never punish anyone else with it. Increasingly multiply their punishment because of the way in which they afflicted Your appointed authorities. Prepare a punishment for them that You have never inflicted on anyone from (among) Your creation. O Allāh! Cast a growing torment in the lowest levels of the blazing fires on those who killed the supporters of Your Prophet, those who killed the supporters of the Commander of the Believers, those who killed the supporters of Ĥasan and Ĥusain (a.s.), and on the killers of those who have been killed in the way of the Wilāyah of the family of Muĥammad. (Cast) an undiminishing torment which will render (these killers) hopeless and cursed, with their heads lowered in disgrace before their Lord, seeing how their remorse and disgrace will last forever for having killed the progeny of Your prophets and messengers and Your righteous slaves from among their followers. O Allāh! Curse them (at all times), secretly and openly, in Your land and in Your heavens. O Allāh! Make me truthful in my words about Your Divine Authorities and make me love their sites until You make me join them. And make me follow them in this life and in the Hereafter, O the Most Merciful of the merciful ones! Then sit next to his head and recite (the following): Salām of Allāh and His high-ranked angels to you, O my master! (Salām of those angels) who submit with their hearts to you, extol your virtues, and testify to your honesty, loyalty, and veracity. Salām from Allāh to you, your soul, and your body. I testify that you are the (embodiment of) purity; you are pure and purified. O Walǐ of Allāh and Walǐ of His Messenger! I testify that you announced (the decree of Allāh) and you fulfilled (your duties). I testify that you are the side of Allāh (the nearest to Allāh), you are the door to Allāh, you are Allāh’s face through which He is approached, you are the friend of Allāh, and you are the slave of Allāh and the brother of His Messenger. I have come to visit you because of how great your position and status is with Allāh and His Messenger. I have come to visit you seeking nearness with Allāh, requesting salvation, seeking refuge with you from the fire which the likes of me have deserved for my crimes against myself. I have come (solely) to you and to your son, the heir after you – referring to the Imam of the time – with the blessing of Ĥaqq (the truth) and with hope in no one else. My heart is submissive to you, I follow your commands, and I am prepared to support you. I am the slave of Allāh and your servant, ready to obey you. I have come to you as your guest, seeking perfection of my status with Allāh. O my master! You are the one whom Allāh has ordered me to obey and (to whom Allāh) has exhorted me to be loyal, and whose grace (Allāh) has manifested for me. He has guided me to loving you and has given me the desire to visit you and to ask for (the fulfillment of) my needs next to you. You are the members of the household whose lovers are blessed. Those who come to you will not be disappointed and those who desire you will not lose. However, those who antagonize you will not achieve success. I cannot find anyone more beneficent than you with whom to seek refuge. You are the family of mercy, the pillars of the religion, the support of the earth, and the blessed tree. O Allāh! Do not thwart my approach to You through Your Messenger and his family. O Allāh! You bestowed Your favours upon me through the Ziyārah of my master, through his Wilāyah, and through knowing him. Therefore, make me among those whom You will support and with whom victory will be achieved. Favour me by (allowing me) to support Your religion in this life and in the Hereafter. O Allāh! Make me live the same way that ‘Ali ibn Abǐ Ťālib (a.s.) lived and make me die on the same path that ‘Ali ibn Abǐ Ťālib (a.s.) died. |
٦ حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ كِرْدِينٍ الْبَصْرِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ (ع) يَا مِسْمَعُ أَنْتَ مِنْ أَهْلِ الْعِرَاقِ أَ مَا تَأْتِي قَبْرَ الْحُسَيْنِ (ع) قُلْتُ لَا أَنَا رَجُلٌ مَشْهُورٌ عِنْدَ أَهْلِ الْبَصْرَةِ وَ عِنْدَنَا مَنْ يَتَّبِعُ هَوَى هَذَا الْخَلِيفَةِ وَ عَدُوُّنَا كَثِيرٌ مِنْ أَهْلِ القَبَائِلِ مِنَ النُّصَّابِ وَ غَيْرِهِمْ وَ لَسْتُ آمَنُهُمْ أَنْ يَرْفَعُوا حَالِي عِنْدَ وُلْدِ سُلَيْمَانَ فَيُمَثِّلُونَ بِي قَالَ لِي أَ فَمَا تَذْكُرُ مَا صُنِعَ بِهِ قُلْتُ نَعَمْ قَالَ فَتَجْزَعُ قُلْتُ إِي وَ اللَّهِ وَ أَسْتَعْبِرُ لِذَلِكَ حَتَّى يَرَى أَهْلِي أَثَرَ ذَلِكَ عَلَيَّ فَأَمْتَنِعُ مِنَ الطَّعَامِ حَتَّى يَسْتَبِينَ ذَلِكَ فِي وَجْهِي قَالَ رَحِمَ اللَّهُ دَمْعَتَكَ- أَمَا إِنَّكَ مِنَ الَّذِينَ يُعَدُّونَ مِنْ أَهْلِ الْجَزَعِ لَنَا وَ الَّذِينَ يَفْرَحُونَ لِفَرَحِنَا وَ يَحْزَنُونَ لِحُزْنِنَا وَ يَخَافُونَ لِخَوْفِنَا وَ يَأْمَنُونَ إِذَا أَمِنَّا أَمَا إِنَّكَ سَتَرَى عِنْدَ مَوْتِكَ حُضُورَ آبَائِي لَكَ- وَ وَصِيَّتَهُمْ مَلَكَ الْمَوْتِ بِكَ وَ مَا يَلْقَوْنَكَ بِهِ مِنَ الْبِشَارَةِ أَفْضَلُ وَ لَمَلَكُ الْمَوْتِ أَرَقُّ عَلَيْكَ وَ أَشَدُّ رَحْمَةً لَكَ مِنَ الْأُمِّ الشَّفِيقَةِ عَلَى وَلَدِهَا قَالَ ثُمَّ اسْتَعْبَرَ وَ اسْتَعْبَرْتُ مَعَهُ- فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى خَلْقِهِ بِالرَّحْمَةِ وَ خَصَّنَا أَهْلَ الْبَيْتِ بِالرَّحْمَةِ يَا مِسْمَعُ إِنَّ الْأَرْضَ وَ السَّمَاءَ لَتَبْكِي مُنْذُ قُتِلَ أَمِيرُ الْمُؤْمِنِينَ (ع) رَحْمَةً لَنَا وَ مَا بَكَى لَنَا مِنَ الْمَلَائِكَةِ أَكْثَرُ- وَ مَا رَقَأَتْ دُمُوعُ الْمَلَائِكَةِ مُنْذُ قُتِلْنَا وَ مَا بَكَى أَحَدٌ رَحْمَةً لَنَا وَ لِمَا لَقِينَا إِلَّا رَحِمَهُ اللَّهُ- قَبْلَ أَنْ تَخْرُجَ الدَّمْعَةُ مِنْ عَيْنِهِ فَإِذَا سَالَتْ دُمُوعُهُ عَلَى خَدِّهِ فَلَوْ أَنَّ قَطْرَةً مِنْ دُمُوعِهِ سَقَطَتْ فِي جَهَنَّمَ لَأَطْفَأَتْ حَرَّهَا حَتَّى لَا يُوجَدَ لَهَا حَرٌّ وَ إِنَّ الْمُوجَعَ لَنَا قَلْبُهُ لَيَفْرَحُ يَوْمَ يَرَانَا عِنْدَ مَوْتِهِ فَرْحَةً لَا تَزَالُ تِلْكَ الْفَرْحَةُ فِي قَلْبِهِ حَتَّى يَرِدَ عَلَيْنَا الْحَوْضَ وَ إِنَّ الْكَوْثَرَ لَيَفْرَحُ بِمُحِبِّنَا إِذَا وَرَدَ عَلَيْهِ حَتَّى إِنَّهُ لَيُذِيقُهُ مِنْ ضُرُوبِ الطَّعَامِ مَا لَا يَشْتَهِي أَنْ يَصْدُرَ عَنْهُ يَا مِسْمَعُ مَنْ شَرِبَ مِنْهُ شَرْبَةً لَمْ يَظْمَأْ بَعْدَهَا أَبَداً وَ لَمْ يَسْتَقِ بَعْدَهَا أَبَداً وَ هُوَ فِي بَرْدِ الْكَافُورِ وَ رِيحِ الْمِسْكِ وَ طَعْمِ الزَّنْجَبِيلِ أَحْلَى مِنَ الْعَسَلِ وَ أَلْيَنَ مِنَ الزُّبْدِ وَ أَصْفَى مِنَ الدَّمْعِ وَ أَذْكَى مِنَ الْعَنْبَرِ يَخْرُجُ مِنْ تَسْنِيمٍ وَ يَمُرُّ بِأَنْهَارِ الْجِنَانِ يَجْرِي عَلَى رَضْرَاضِ الدُّرِّ وَ الْيَاقُوتِ فِيهِ مِنَ الْقِدْحَانِ أَكْثَرُ مِنْ عَدَدِ نُجُومِ السَّمَاءِ يُوجَدُ رِيحُهُ مِنْ مَسِيرَةِ أَلْفِ عَامٍ قِدْحَانُهُ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ أَلْوَانِ الْجَوْهَرِ يَفُوحُ فِي وَجْهِ الشَّارِبِ مِنْهُ كُلُّ فَائِحَةٍ حَتَّى يَقُولَ الشَّارِبُ مِنْهُ يَا لَيْتَنِي تُرِكْتُ هَاهُنَا لَا أَبْغِي بِهَذَا بَدَلًا وَ لَا عَنْهُ تَحْوِيلًا- أَمَا إِنَّكَ يَا ابْنَ كِرْدِينٍ مِمَّنْ تَرْوَى مِنْهُ وَ مَا مِنْ عَيْنٍ بَكَتْ لَنَا إِلَّا نُعِّمَتْ بِالنَّظَرِ إِلَى الْكَوْثَرِ- وَ سُقِيَتْ مِنْهُ مَنْ أَحَبَّنَا وَ إِنَّ الشَّارِبَ مِنْهُ لَيُعْطَى مِنَ اللَّذَّةِ وَ الطَّعْمِ وَ الشَّهْوَةِ لَهُ أَكْثَرَ مِمَّا يُعْطَاهُ مَنْ هُوَ دُونَهُ فِي حُبِّنَا وَ إِنَّ عَلَى الْكَوْثَرِ أَمِيرَ الْمُؤْمِنِينَ (ع) وَ فِي يَدِهِ عَصًا مِنْ عَوْسَجٍ يَحْطِمُ بِهَا أَعْدَاءَنَا فَيَقُولُ الرَّجُلُ مِنْهُمْ إِنِّي أَشْهَدُ الشَّهَادَتَيْنِ فَيَقُولُ انْطَلِقْ إِلَى إِمَامِكَ فُلَانٍ- فَاسْأَلْهُ أَنْ يَشْفَعَ لَكَ فَيَقُولُ تَبَرَّأَ مِنِّي إِمَامِيَ الَّذِي تَذْكُرُهُ فَيَقُولُ ارْجِعْ إِلَى وَرَائِكَ فَقُلْ لِلَّذِي كُنْتَ تَتَوَلَّاهُ وَ تُقَدِّمُهُ عَلَى الْخَلْقِ فَاسْأَلْهُ إِذَا كَانَ خَيْرَ الْخَلْقِ عِنْدَكَ أَنْ يَشْفَعَ لَكَ- فَإِنَّ خَيْرَ الْخَلْقِ مَنْ يَشْفَعُ [حَقِيقٌ أَنْ لَا يُرَدَّ إِذَا شَفَعَ] فَيَقُولُ إِنِّي أَهْلِكُ عَطَشاً فَيَقُولُ لَهُ زَادَكَ اللَّهُ ظَمَأً وَ زَادَكَ اللَّهُ عَطَشاً قُلْتُ جُعِلْتُ فِدَاكَ وَ كَيْفَ يَقْدِرُ عَلَى الدُّنُوِّ مِنَ الْحَوْضِ وَ لَمْ يَقْدِرْ عَلَيْهِ غَيْرُهُ فَقَالَ وَرِعَ عَنْ أَشْيَاءَ قَبِيحَةٍ وَ كَفَّ عَنْ شَتْمِنَا أَهْلَ الْبَيْتِ إِذَا ذُكِرْنَا وَ تَرَكَ أَشْيَاءَ اجْتَرَى عَلَيْهَا غَيْرُهُ وَ لَيْسَ ذَلِكَ لِحُبِّنَا وَ لَا لِهَوًى مِنْهُ لَنَا وَ لَكِنَّ ذَلِكَ لِشِدَّةِ اجْتِهَادِهِ فِي عِبَادَتِهِ وَ تَدَيُّنِهِ وَ لِمَا قَدْ شَغَلَ نَفْسَهُ بِهِ عَنْ ذِكْرِ النَّاسِ فَأَمَّا قَلْبُهُ فَمُنَافِقٌ وَ دِينُهُ النَّصْبُ وَ اتِّبَاعُهُ أَهْلَ النَّصْبِ وَ وَلَايَةُ الْمَاضِينَ وَ تَقَدُّمُهُ [تَقْدِيمُهُ لَهُمَا عَلَى كُلِّ أَحَدٍ | 6. Muĥammad ibn ‘Abdillāh ibin Ja’far Al-Ĥimyari narrated to me from his father, from ‘Ali ibn Muĥammad ibn Sālim, from Muĥammad ibn Khālid, from ‘Abdillāh ibn Ĥammād Al-Bašri, from ‘Abdillāh ibn ‘Abdil Raĥmān Al-Ašam, from Misma’ ibn ‘Abdil Malik Kirdǐn Al-Bašri, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said to me, “O Misma’! You are from Iraq. Do you not go to the grave of Ĥusain (a.s.)?” I replied: No. I am well-known among the people of Basra and we have some people there who are the followers of the Caliph. We (also) have lots of enemies from among the tribes, NUŠŠĀB, and others. I do not feel safe, for they might report me to the son of Sulaymān (the governor of Kūfah) and they will torture me to act as a deterrent for others. Imam (a.s.) asked, “Do you not remember what was done to him (Ĥusain (a.s.))?” I replied, “Yes.” Imam (a.s.) asked, “Do you grieve impatiently (over Ĥusain’s tragedy)?” I replied, “Yes! I swear to Allāh (that I do)! I cry over (that which was done to him) so much that my family sees the effect (of my grief) over me. And I abstain from eating and its effects (also) appear on my face.” Imam (a.s.) said: May Allāh’s Mercy be upon your tears! Verily you are counted among those who grieve impatiently for us, those who are happy for our happiness and grieve over our grief, and those who are afraid when we are afraid, and feel safe when we feel safe. Verily when you die, my fathers (a.s.) will be there for you and they will be giving recommendations to the Angel of Death about you. Verily the glad tidings that they (my fathers (a.s.)) will give you will be a greater reward than this. Verily the Angel of Death will be more kind and merciful to you than a compassionate mother is to her son. Then the Imam (a.s.) started to cry and I cried with him. Then he (the Imam (a.s.)) said: Praise be to Allāh, who by (His) Mercy, gave preference to us and favoured us, the Ahlul Bayt, above (the rest of) His creation. O Misma’! Verily the earth and the heavens continuously cry for us, sympathizing with us since the day the Commander of the Believers (a.s.) was killed. And the number of angels who cry over us is even greater than this. The tears of the angels have never stopped since (the day) our killing began. Allāh will have mercy on whoever cries, sympathizing with that which was done to us, even before his tears fall from his eyes. (Verily) if one of the tears which runs on his cheeks were to fall over Hell, it would extinguish the (burning) heat of it in such a way that no heat would remain in it (at all). Verily those whose hearts ache for us will be pleased by seeing us at the time of their death in such a way that this pleasure will stay in their hearts until they meet us by the Pool (on the Day of Judgment). Verily (the Pool of) Kawthar will be delighted when one of our lovers comes to it and will serve him with various kinds of food to such an extent that he (the lover of the Ahlul Bayt (a.s.)) will not ever wish to leave (the Pool). O Misma’! Those who drink (even) one sip from the Pool will never feel thirsty again and they will never ask for (another) drink again. It is as cold as camphor, as fragrant as musk, and as tasty as ginger. It is sweeter than honey, softer than butter, more pure than a tear, and more aromatic than ambergris. It emerges from Tasnǐm and it passes through the rivers of Paradise and flows over a riverbed made of pearl and corundum. The number of jugs in it is greater than the number of stars in the sky; they are made of gold, silver, and various kinds of gems. Its fragrance (the Pool of Kawthar) can be smelled from a distance of one thousand years and such great fragrances emanate from it onto the face of whoever drinks from it, that he will say, “I wish if I could have been left right here. I do not need anything other than this and I do not wish to be moved from here.” O son of Kirdǐn! Verily you will be among those whose thirst will be quenched by it, and everyone whose eyes cried on us will be blessed by looking at Kawthar and will be given a drink from it. Verily the desires of those who love us more will be satisfied in a greater way, and they will feel more pleasure, and they will find the water from the Pool of Kawthar more tasty than those who love us less. Verily the Commander of the Believers (a.s.) will be standing by the (Pool of) Kawthar and he will have a stick made of boxthorn in his hand with which he will smash our enemies (in such a way) that one of our enemies will say, “I testify that there is no god but Allāh and Muĥammad is the Messenger of Allāh!” The Commander of the Believers (a.s.) will reply, “Go to your leader, so-and-so, and ask him to intercede for you.” The man will say, “My leader, whom you mentioned, dissociates himself from me.” The Commander of the Believers (a.s.) will reply, “Go back and ask the one whom you used to love, follow, and whom you preferred above the rest of creation to intercede for you since he was the best of creation in your eyes, for verily (only) the best of creation can intercede.” The man will say, “I am dying of thirst!” The Commander of the Believers (a.s.) will reply, “May Allāh increase your thirst and your need for water!” I (Misma’) asked, “May I sacrifice myself for you! How can he (this enemy) even come close to the Pool when others cannot?” Imam (a.s.) replied: He stayed away from hideous acts and abstained from insulting us – the Ahlul Bayt – when we had been mentioned in his presence and he avoided some other (hideous) acts which others had dared to commit. However, none of this (abstaining from these evil deeds) was based on following us or loving us. Rather, it was based on his diligence in worship and in religious acts and based on being preoccupied with himself rather than talking about others. However, the heart (of such a person) is filled with hypocrisy and his religion is based on hating us, following those who incite hatred toward us, believing in the authority of those two people of the past, and giving preference to them over everyone else. |
١٠ حَدَّثَنِي الْحَسَنُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ قَالَ مَرَرْتُ مَعَ أَبِي جَعْفَرٍ (ع) بِالْبَقِيعِ فَمَرَرْنَا بِقَبْرِ رَجُلٍ مِنْ أَهْلِ الْكُوفَةِ مِنَ الشِّيعَةِ فَقُلْتُ لِأَبِي جَعْفَرٍ جُعِلْتُ فِدَاكَ هَذَا قَبْرُ رَجُلٍ مِنَ الشِّيعَةِ قَالَ فَوَقَفَ عَلَيْهِ وَ قَالَ اللَّهُمَّ ارْحَمْ غُرْبَتَهُ وَ صِلْ وَحْدَتَهُ- وَ آنِسْ وَحْشَتَهُ وَ آمِنْ رَوْعَتَهُ وَ أَسْكِنْ إِلَيْهِ مِنْ رَحْمَتِكَ مَا يُسْتَغْنَى بِهِ عَنْ رَحْمَةِ مَنْ سِوَاكَ وَ أَلْحِقْهُ بِمَنْ كَانَ يَتَوَلَّاهُ | 10. Ĥasan ibn ‘Abdillāh narrated to me from his father, from Ĥasan ibn Maĥbūb, from ‘Amr ibn Abil Miqdām, from his father, who said: Abū Ja’far (Imam Bāqir (a.s.)) and I passed by Baqǐ’ and we walked by the grave of a man from among the Shia of Kūfah. I said to Abǐ Ja’far (Imam Bāqir (a.s.)), “May I sacrifice myself for you! This is the grave of one of the Shia.” Imam (a.s.) stopped next to the grave and said: O Allāh! Have mercy on his isolation; connect with him in his loneliness; keep him company in his desolation; make him feel safe in his (time of) fear; descend Your Mercy on him in a way that he will not need the mercy of others; and join him with those whom he loved. |
٤٥ - وبه عن عبد الله بن حماد، عن ابن أبي حمزة، عن أبي عبد الله قال: إذا قام القائم نزلت سيوف القتال، على كل سيف اسم الرجل واسم أبيه. | (45) Abdullah bin Hammad narrated from bin Abu Hamza that Abu Abdullah as-Sadiq (as) had said: “When al-Qa’im rises, the swords will be brought down. On each sword there will be the name of the man, who will use it in fighting, and the name of his father.” O people of understanding! Would you please ponder a little on these traditions that talk about al-Qa’im (as), his conduct, his virtue, the angels, who will support him, his rough cloths and coarse food, his strife to obey Allah, his jihad for the sake of Allah to do away with injustice, oppression and tyranny, and to spread justice, fairness and kindness, the aspects of his companions, who will be three hundred and thirteen men, who will be the rulers of the world and by whom, with the support of the angels, the east and the west will be conquered? It is clear that the high position and honored rank that Allah has granted to Imam al-Mahdi, have not been granted to any of the previous imams (as). Allah has made Imam al-Mahdi (aj) the means that will carry out His promise, which He has promised the Prophet (S) of; to perfect the religion and make it prevail over all religions. |
٣٣- قال: وروى جعفر بن سماعة عن محمد بن الحسن عن أبيه الحسن بن هارون قال: قال أبو عبد الله عليه السلام: ابني هذا، يعني أبا الحسن عليه السلام، هو القائم وهو من المحتوم وهو الذي يملأها قسطاً وعدلاًكما ملئت ظلما وجورا. | H 33 - Ja’far bin Samaa-a has narrated from Muhammad bin Hasan from his father, Hasan bin Harun that Imam Ja’far Sadiq (a.s) said: This son of mine, that is Abul Hasan (Musa), is the Qaim and this is an inevitable matter and he would fill the earth with justice and equity just as it would have been fraught with injustice and tyranny. |
وأما القائلون بإمامة عبد الله بن جعفر من الفطحية وجعفر بن علي، فقولهم باطل بما دللنا عليه من وجوب عصمة الإمام وهما لم يكونا معصومين، وأفعالهما الظاهر التي تنافي العصمة معروفة، نقلها العلماء،وهي موجودة في الكتب فلا نطول بذكرها الكتاب. على أن المشهور الذي لا مرية فيه بين الطائفة أن الإمامة لا تكون في أخوين بعد الحسن والحسين عليهما السلام. فالقول بإمامة جعفر بعد أخيه الحسن يبطل بذلك. | As for believers in Imamate of Abdullah Ibn Ja’far, namely the Fatahiyya, and that of Ja’far Ibn Ali, their creed is wrong, because an Imam has to be infallible and these two were not. Their evident actions, which contradict infallibility, are widely known and scholars have narrated them and they are present in books and we will not prolong the discourse by quoting them here. Besides, the established principle, which is beyond doubt amongst the Shia, is that Imamate shall not pass from one brother to another, after Hasan and Husain (a.s). Therefore, the Imamate of Ja’far, after his brother, is void. |
[chapter=Refutation of those who believe that Mahdi is not the son of Imam Hasan Askari (a.s) or a descendant of Imam Husain (a.s)] | H 154 - From the same chains, it is narrated from Ahmad bin Idris from Ahmad bin Muhammad Ibn Isa from Husain bin Saeed Ahwazi from Husain bin Alwan from Abu Harun Abdi from Abu Saeed Khudri, who narrated a long tradition, which we will summarize. He says: Said the Messenger of Allah (s) to Fatima: “Dear daughter, we Ahle Bayt are given seven things that no one has been given before us. Our apostle is the best of the apostles. Our successor is the best of the successors, and he is your husband. Our martyr is the best of the martyrs, and he is Hamzah, the uncle of your father. From us is the one with two wings, by which he glides in Paradise, and he is your cousin Ja’far. From us are the two heirs of this Ummah, and they are your two sons: Hasan and Husain. And from us is, by Allah, a deity other than Him is not, the Mahdi of this Ummah, behind whom Isa Ibn Maryam will pray.” Then the Messenger of Allah (s) touched Husain’s shoulder and said thrice, “From him.” 154- وبهذا الإسناد عن أحمد بن إدريس عن أحمد بن محمد بن عيسى عن الحسين بن سعيد الأهوازي عن الحسين بن علوان عن أبي هارون العبدي عن أبي سعيد الخدري في حديث له طويل- اختصرناه- قال: قال رسول الله صلى الله عليه وآله وسلم لفاطمة عليها السلام: يا بنية، إنا أهل البيت أعطينا سبعاًلم يعطها أحد قبلنا: نبينا خير الأنبياء وهو أبوك، ووصينا خير الأوصياء وهو بعلك، وشهيدنا خير الشهداء وهو عم أبيك حمزةُ، ومنا من له جناحان خضيبان يطير بهما في الجنة وهو ابن عمك جعفر، ومنا سبطا هذه الأمة وهما ابناك الحسن والحسين، ومنا والله الذي لا إله إلا هو مهدي هذه الأمة الذي يصلي خلفه عيسى بن مريم. ثم ضرب بيده على منكب الحسين عليه السلام فقال: من هذا ثلاثاً. |
١٥٩- ما رواه الحسين بن سعيد عن حماد بن عيسى عن ربعي بن عبد الله عن الفضيل بن يسار قال: قال لي أبو جعفر عليه السلام: لما توجه الحسين عليه السلام إلى العراق دفع إلى أم سلمة زوج النبي صلى الله عليه وآله وسلم الوصية والكتب وغير ذلك، وقال لها: إذا أتاك أكبر ولدي فادفعي إليه ما قد دفعت إليك. فلما قتل الحسين عليه السلام أتى علي بن الحسين عليه السلام أم سلمة فدفعت إليه كل شيء أعطاها الحسين عليه السلام. | H 159 - It is narrated from Husain bin Saeed from Hammad bin Isa from Rabai bin Abdullah from Fudail bin Yasar that he said: Imam Muhammad Baqir (a.s) said: When Imam Husain (a.s) moved to Iraq, he entrusted his will, books and other matters to Umme Salma, wife of the Holy Prophet (s) and told her: That which I have given to you, when my elder son comes to you, you must hand them over to him. When Husain (a.s) was martyred, Ali bin Husain, Imam Zainul Abideen (a.s) came to Umme Salma and she handed over to him all that Imam Husain (a.s) had deposited with her. |
١٩٦- محمد بن يعقوب الكليني، عن محمد بن جعفر الأسدي، قال: أحمد بن إبراهيم قال: دخلت على حكيمة بنت محمد بن علي الرضا عليهما السلام سنة اثنتين وستين ومائتين فكلمتها من وراء حجاب وسألتها عن دينها، فسمت لي من تأتم بهم، قالت فلان ابن الحسن، فسمته. فقلت لها: جعلني الله فداك معاينة أو خبرا؟ فقالت: خبرا عن أبي محمد عليه السلام كتب به إلى أمه. قلت لها: فأين الولد؟ قالت: مستور. فقلت: إلى من تفزع الشيعة؟ قالت: إلى الجدة أم أبي محمد عليه السلام. فقلت:) أقتدي ( بمن وصيته إلى امرأة. فقالت: إقتد بالحسين بن علي عليهما السلام؛ أوصى إلى أخته زينب بنت علي عليهما السلام في الظاهر، وكان ما يخرج من علي بن الحسين عليهما السلام من علم ينسب إلى زينب سترا على علي بن الحسين عليهما السلام. ثم قالت: إنكم قوم أصحاب أخبار. أما رويتم أن التاسع من ولد الحسين عليه السلام يقسم ميراثه وهو في الحياة؟ | H 196 - Narrated Muhammad bin Yaqub Kulaini from Muhammad bin Ja’far Asadi: Narrated to me Ahmad bin Ibrahim that: “I went to Lady Hakima, the daughter of Muhammad Ibn Ali Ridha (a.s) and the sister of Abul Hasan of Askar (a.s) in the year two hundred and sixty two. I conversed with her from behind the curtain and asked her about her religion. She named to me the Imams she followed and then she said, “And Hujjat Ibn Hasan Ibn Ali,” and mentioned his name. I said, “May I be sacrificed for you, do you say this on the basis of observation or on the word of the Infallible?” She said, “Words of Abu Muhammad, which he wrote to his mother.” I asked, “Where is then the son?” She said, “He is in hiding,” “To whom are the Shias to turn for guidance?” “To the grandmother, the mother of Abu Muhammad (a.s).” “Who has he emulated in assigning a woman as his deputy?” “He has emulated Husain Ibn Ali (a.s). Husain Ibn Ali (a.s) assigned his sister, Zainab binte Ali in the superficies. The learning and knowledge coming from Ali Ibn Husain (a.s) was attributed to Zainab Ibn Ali in order to maintain secrecy over Ali Ibn Husain (a.s). Then she said, “You are scholars of narrations. Have you not narrated that the inheritance of the ninth from the sons of Husain Ibn Ali will be divided during his lifetime?” |
٣٧٣- قـال سعد: فلمـا اعتل محمد بن نصير العلة التي توفي فيها قيل له وهو مثقل اللسان: لمن هذا الأمر من بعدك؟ فقال بلسان ضعيف ملجلج: أحمد. فلم يدروا من هو، فافترقوا بعده ثلاث فرق؛ قالت فرقة إنه أحمد ابنه، وفرقة قالت هو أحمد بن محمد بن موسى بن الفرات، وفرقة قالت إنه أحمد بن أبي الحسين بن بشر بن يزيد، فتفرقوا فلا يرجعون إلى شيء. | H 373 - Saad says: When Muhammad Ibn Nasir was inflicted by the malady in which he died, he was asked, “To whom does this order belong?” He said as his tongue was heavy, weak, and stuttering, “Ahmad.” It was not known who this Ahmad was. His followers divided into three groups after him. One group said that it was his son, Ahmad. Another maintained it was Ahmad Ibn Muhammad Ibn Musa Ibn Furat. Another group believed that it was Ahmad Ibn Abi Husain Ibn Bushr Ibn Yazid. Their group disintegrated. |
حدثنا أحمد بن محمد بن عبد الرحمن المروزي الحاكم المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عباس بن يزيد بن الحسن الجمال مولى زيد بن علي، قال: أخبرني [أبي] يزيد بن الحسن، قال: حدثني موسى ابن جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي بن أبي طالب عليهم السلام قال: كنا جلوسا في المسجد إذ صعد المؤذن المنارة فقال: الله أكبر، الله أكبر فبكى أمير المؤمنين علي بن أبي طالب عليه السلام وبكينا لبكائه، فلما فرغ المؤذن قال: أتدرون ما يقول المؤذن؟ قلنا: الله ورسوله ووصيه أعلم قال: لو تعلمون ما يقول لضحكتم قليلا ولبكيتم كثيرا! فلقوله " الله أكبر " معان كثيرة منها أن قول المؤذن: " الله أكبر " يقع على قدمه وأزليته وأبديته وعلمه وقوته وقدرته وحلمه وكرمه وجوده وعطائه وكبريائه. فإذا قال المؤذن " الله أكبر " فإنه يقول: الله الذي له الخلق والامر و بمشيته كان الخلق، ومنه كل شئ للخلق، وإليه يرجع الخلق، وهو الأول قبل كل شئ لم يزل، والآخر بعد كل شئ لا يزال، والظاهر فوق كل شئ لا يدرك، والباطن دون كل شئ لا يحد، وهو الباقي وكل شئ دونه فان. والمعنى الثاني: الله أكبر، أي العليم الخبير عليهم بما كان ويكون قبل أن يكون. والثالث: الله أكبر، أي القادر على كل شئ يقدر على ما يشاء، القوي لقدرته، المقتدر على خلقه، القوي لذاته، قدرته قائمة على الأشياء كلها، إذا قضى أمرا فإنما يقول له كن فيكون. والرابع: الله أكبر، على معنى حلمه وكرمه، يحلم كأنه لا يعلم، ويصفح كأنه لا يرى، ويستر كأنه لا يعصى، لا يعجل بالعقوبة كرما وصفحا وحلما. والوجه الآخر في معنى " الله أكبر " أي الجواد جزيل العطاء كريم الفعال. والوجه الآخر الله أكبر فيه نفي صفته وكيفيته كأنه يقول: الله أجل من أن يدرك الواصفون قدر صفته الذي هو موصوف به، وإنما يصفه الواصفون على قدرهم لا على قدر عظمته وجلاله، تعالى الله عن أن يدرك الواصفون صفته علوا كبيرا. والوجه الآخر " الله أكبر " كأنه يقول: الله أعلى وأجل، وهو الغني عن عباده، لا حاجة به إلى أعمال خلقه. وأما قوله: " أشهد أن لا إله إلا الله " فإعلام بأن الشهادة لا تجوز إلا بمعرفته من القلب كأنه يقول: أعلم أنه لا معبود إلا الله عز وجل وأن كل معبود باطل سوى الله عز وجل وأقر بلساني بما في قلبي من العلم بأنه لا إله إلا الله وأشهد أنه لا ملجأ من الله إلا إليه ولا منجا من شر كل ذي شر وفتنة كل ذي فتنة إلا بالله. وفي المرة الثانية " أشهد أن لا إله إلا الله " معناه: أشهد أن لا هادي إلا الله ولا دليل لي إلى الدين إلا الله و اشهد الله بأني أشهد أن لا إله إلا الله واشهد سكان السماوات وسكان والأرضين وما فيهن من الملائكة والناس أجمعين وما فيهن من الجبال والأشجار والدواب والوحوش وكل رطب ويابس بأني أشهد أن لا خالق إلا الله ولا رازق ولا معبود ولا ضار ولا نافع ولا قابض ولا باسط ولا معطي ولا مانع ولا ناصح ولا كافي ولا شافي ولا مقدم ولا مؤخر إلا الله، له الخلق والامر، وبيده الخير كله، تبارك الله رب العالمين. وأما قوله: " أشهد أن محمدا رسول الله " يقول: اشهد الله أنه لا إله إلا هو وأن محمدا عبده ورسوله ونبيه وصفيه ونجيه أرسله إلى كافة الناس أجمعين بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون، واشهد من في السماوات والأرض من النبيين والمرسلين والملائكة والناس أجمعين أن محمدا سيد الأولين والآخرين. وفي المرة الثانية " أشهد أن محمدا رسول الله " يقول: أشهد أن لا حاجة لأحد [إلى أحد] إلا إلى الله الواحد القهار الغني عن عباده والخلائق والناس أجمعين، وأنه أرسل محمدا إلى الناس بشيرا ونذيرا وداعيا إلى الله بإذنه وسراجا منيرا، من أنكره وجحده ولم يؤمن به أدخله الله عز وجل نار جهنم خالدا مخلدا لا ينفك عنها أبدا. وأما قوله: " حي على الصلاة " أي هلموا إلى خير أعمالكم ودعوة ربكم، وسارعوا إلى مغفرة من ربكم، وإطفاء ناركم التي أوقدتموها، وفكاك رقابكم التي رهنتموها، ليكفر الله عنكم سيئاتكم، ويغفر لكم ذنوبكم، ويبدل سيئاتكم حسنات، فإنه ملك كريم ذو الفضل العظيم، وقد أذن لنا معاشر المسلمين بالدخول في خدمته، والتقدم إلى بين يديه. وفي المرة الثانية " حي على الصلاة " أي قوموا إلى مناجاة الله ربكم، وعرض حاجاتكم على ربكم، وتوسلوا إليه بكلامه، وتشفعوا به، وأكثروا الذكر والقنوت والركوع والسجود والخضوع والخشوع، وارفعوا إليه حوائجكم، فقد أذن لنا في ذلك. وأما قوله: " حي على الفلاح " فإنه يقول: أقبلوا إلى بقاء لا فناء معه، ونجاة لا هلاك معها، وتعالوا إلى حياة لا موت معها، وإلى نعيم لا نفاد له، وإلى ملك لا زوال عنه، وإلى سرور لا حزن معه، وإلى أنس لا وحشة معه، وإلى نور لا ظلمةمعه، وإلى سعة لا ضيق معها، وإلى بهجة لا انقطاع لها، وإلى غنى لا فاقة معه، وإلى صحة لا سقم معها، [وإلى عز لا ذل معه] وإلى قوة لا ضعف معها، وإلى كرامة يا لها من كرامة، واعجلوا إلى سرور الدنيا والعقبى، ونجاة الآخرة والأولى. وفي المرة الثانية " حي على الفلاح " فإنه يقول: سابقوا إلى ما دعوتكم إليه، وإلى جزيل الكرامة، وعظيم المنة، وسني النعمة، و الفوز العظيم، ونعيم الأبد في جوار محمد صلى الله عليه وآله في مقعد صدقعند مليك مقتدر. وأما قوله " الله أكبر " فإنه بقول: الله أعلى وأجل من أن يعلم أحد من خلقه ما عنده من الكرامة لعبد أجابه وأطاعه وأطاع أمره وعبده وعرف وعيده واشتغل به وبذكره وأحبه وآمن به واطمأن إليه ووثق به وخافه ورجاه واشتاق إليه ووافقه في حكمه وقضائه ورضي به. وفي المرة الثانية " الله أكبر " فإنه يقول: الله أكبر وأعلى وأجل من أن يعلم أحد مبلغ كرامته لأوليائه وعقوبته لأعدائه ومبلغ عفوه وغفرانه ونعمته لمن أجابه وأجاب رسوله، ومبلغ عذابه ونكاله وهو انه لمن أنكره وجحده. وأما قوله " لا إله إلا الله " معناه: لله الحجة البالغة عليهم بالرسول والرسالة و البيان والدعوة، وهو أجل من أن يكون لأحد منهم عليه حجة، فمن أجابه فله النور والكرامة، [ومن أنكره] فإن الله غني عن العالمين، وهو أسرع الحاسبين. ومعني " قد قامت الصلاة " في الإقامة أي حان وقت الزيارة والمناجاة وقضاء الحوائج ودرك المنى والوصول إلى الله عز وجل وإلى كرامته وعفوه ورضوانه وغفرانه. | 1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi, the Magran ruler, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Miqri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli in Baghdad, that he said: We were told by Muhammed bin ‘Asim al-Turayfi, that he said: We were told by Abu Zaid, Abbas bin Yazid bin Hasan, the cameleer, the servant of Zaid bin Ali, that he said: I was informed by my father, Yazid bin Hasan, that he said: I was told by Musa ibn Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain bin Ali bin Abi Talib, peace be upon them, that he said: We were sitting in the Mosque, and the muezzin climbed up the minaret and said: Allah is Greater, Allah is Greater. Then the Commander of the Believers, Ali bin Abi Talib, peace be upon him, wept and we wept due to his weeping. When the muezzin was finished, he said: Do you comprehend what the muezzin says? We said: Allah, His Messenger and his Successor are more knowledgeable. He said: If you are to know what he says, you would certainly laugh a little and weep much. For his saying: «Allah is Greater» are many meanings, among which is that the muezzin’s saying: «Allah is Greater» implies His Ancientness, Eternity, Perpetuity, Knowledge, Strength, Ability, Forbearance, Generosity, Munificence, Bestowal and Solemnity. Hence, when the muezzin says: «Allah is Greater» then he is saying: Allah is He to whom belongs the creation and the commandment, and with His Volition the creation was, and from Him is everything to the creation, and to Him returns the creation. He is the first before everything, He was not perishing, and the Last after everything, He will not perish. He is the Dominant above everything, He may not be perceived, and the Inside beneath everything. He is the Remaining when everything except Him is to annihilate. The second meaning: Allah is Greater, meaning the Knowing, the Acquainted upon them, with regards to what was and what will be before it is. The third: Allah is Greater, meaning the Powerful over everything, He is Able to do what He wishes, the Strong due to His Strength, the Potent over His creation, the Strong in His Essence. His Ability is established upon all things; if He decides a matter, He only says to it: Be, and it is. Fourth: Allah is Greater, in the meaning of His Forbearance and Generosity, forbearing as if He is not known, pardoning as if He is not seen, veiling as if He is not disobeyed. He does not rush with a punishment, out of generosity, pardon and forbearance. Another indication of the meaning of «Allah is Greater» is the Munificent, giving in magnitude, the Generous in good deeds. Another indication of «Allah is Greater» is that it includes a negation of Him possessing a characteristic and a condition, such as if he is saying: Allah is More Glorious than for the describers to comprehend the degree of His characteristic. By which He is characterized, but that the describers only describe Him based upon their ability (of understanding), not based upon the degree of His Greatness and Glory, Exalted be Allah above the describers to be able to comprehend His characteristic, a Great Exaltation. Another indication of «Allah is Greater» is as if he is saying: Allah is Higher and More Glorious, and He is the Self-Sufficient from His servants, He has no need for the deeds of His creation. As for his saying: «I testify that there is no god but Allah» it is an announcement that the testimony is not possible unless by knowing Him from the heart, as if he is saying: I know that there is none to be worshipped except for Allah, Exalted and Glorious is He, and that every worshipped is false except for Allah, Exalted and Glorious is He, and I acknowledge with my tongue what is in my heart of knowledge that there is no god but Allah, and I testify that there is no refuge from Allah except to Himself, and there is no escape from the evil of every evil and the affliction of every affliction except by Allah. At the second time «I testify that there is no god but Allah» means: I testify that there is no guide except for Allah, and there is no guide for me to Religion except for Allah, and I testify before Allah that I testify that there is no god but Allah, and I testify before the inhabitants of the Heavens and the inhabitants of the Earths, and what is in them of all the Angels and people, and what is in them of mountains, trees, cattle and beasts, and every moist and dry, that I testify that there is no creator except for Allah, and there is no sustainer, worshippers, harmer, helpful, taker, extender, granter, preventor, admonisher, sufficient, first nor last except for Allah, to Him belongs the creation and the order, and in His Hand is all good, Blessed be Allah, the Lord of all the worlds. As for his saying: «I testify that Muhammed is the Messenger of Allah» he is saying: I testify before Allah that there is no god but Him and that Muhammed is His Servant, Messenger, Prophet, Chosen and Confidant, whom He sent to the totality of people, all of them, with the guidance and the Religion of Truth, that He may make him victorious above all religion, even if the polytheists dislike it, and I testify before those in the Heavens and the earth of all the Prophets, Messengers, Angels and people that Muhammed is the Master of the first and the last. At the second time «I testify that Muhammed is the Messenger of Allah» he is saying: I testify that there is no need for anyone except for Allah, the One, the Vanquisher, the Self-Sufficient from all His servants, the creations and people, and that He sent Muhammed to the people as a bearer of glad tidings, warner and caller to Allah by His permission, and a brightening lamp; he who denies and rejects him knowingly and does not believe in him, Allah, Exalted and Glorious is He, will enter him into the Fire of Hell, forever, made to abide, not being ever separated from it. As for his saying: «Hasten to prayer» it means: Come to the best of your deeds and the call of your Lord, and rush towards forgiveness from your Lord, the extinguishing of your fire which you have ignited, and the liberation of your necks which you have conditioned, that Allah might expiate from you your misdeeds, forgive you for your sins and replace your misdeeds with good deeds, for indeed, He is a Generous King, possessing Great Favor, and that He has permitted us, all the Muslims, to enter into His service and moving forward to between His Hands. At the second time of «Hasten to prayer» it means: Stand up to supplication to Allah, your Lord, the presentation of your needs before your Lord, and use His speech as a means to Him, and seek intercession with it, increase the remembrance (of Allah), Qunut [1], kneeling, prostration, subordination and submissiveness, and raise to Him your needs, for He has permitted that to us. As for his saying: «Hasten to success», he is saying: Come forward towards a remain after which there is no termination, and salvation with which there is no perishing, and come to a life with which there is no death, to a bliss that has no depletion, to a property from which there is no passing, to a joy with which there is no grief, to a company with which there is no loneliness, to a wealth with which there is no poverty, to a health with which there is no illness, to an honor with which there is no humility, to a strength with which there is no weakness, and to a dignity, how of a dignity is it, and rush towards the joy of this world and the Next, and the salvation of the Hereafter and the First. At the second time of «Hasten to success», he is saying: Precede to what I have called you to, and to the abundant dignification, the great favor, the lofty grace, the great winning, and the bliss of eternity in the vicinity of Muhammed, Allah’s blessings be upon him and his Family, in a Seat of Honor near an All-Sovereign, Perfect in Ability. As for his saying: «Allah is Greater», he is saying: Allah is Higher and More Glorious than for anyone among His creation to know what He has of dignification towards a servant who responds to Him, obeys Him, obeys His commandment, worships Him, knows His threat, occupies himself with Him and His remembrance, loves Him, believes in Him, is assured towards Him, trusts Him, fears Him, seeks Him, misses Him, accords with Him in his ruling and judging and is pleased with Him. At the second time of «Allah is Greater», he is saying: Allah is Greater, Higher and More Glorious than for anyone to know the extent of His dignification of His allies and His punishment of His enemies, the extent of His pardoning, forgiveness and grace towards those who respond to Him and respond to His Messenger and the extent of His torment and exemplary punishment, and that it is for those who denied Him and rejected Him knowingly. As for his saying: «There is no god but Allah» it means: To Allah belongs the ultimate proof upon them, through the Messenger, the Message, the clarification and the call, and He is More Glorious than for anyone of them to have a proof against Him. Hence, he who responds to Him, to him is light and dignity, and he who denies him, then indeed, Allah is Self-Sufficient from all the worlds, and He is the Swiftest of Accountants. The meaning of «Verily, the prayer has been established» in the Iqamah means that the time has come for visitation, supplication, fulfillment of needs, attainment of wishes and reaching Allah, Exalted and Glorious is He, and His dignification, pardoning, satisfaction and forgiveness. |
حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي السكري، قال: حدثنا محمد بن زكريا الجوهري، قال: حدثنا العباس بن بكار، قال: حدثنا عباد بن كثير وأبو بكر الهذيلي، عن أبي الزبير، عن جابر، قال: لما حملت فاطمة عليها السلام بالحسن فولدت وقد كان النبي صلى الله عليه وآله أمرهم أن يلفوه في خرقة بيضاء فلفوه في صفراء وقالت فاطمة عليها السلام: يا علي سمه، فقال: ما كنت لأسبق باسمه رسول الله صلى الله عليه وآله فجاء النبي صلى الله عليه وآلهفأخذه وقبله وأدخل لسانه في فيه، فجعل الحسن عليه السلام يمصه، ثم قال لهم رسول الله صلى الله عليه وآله: ألم أتقدم إليكم أن تلفوه في خرقة بيضاء؟ فدعا بخرقة بيضاء فلفه فيها ورمى بالصفراء، وأذن في أذنه اليمنى، وأقام في اليسرى، ثم قال لعلي عليه السلام: ما سميته؟ فقال: ما كنت لأسبقك باسمه، فقال رسول الله صلى الله عليه وآله: ما كنت لأسبق ربي باسمه، فأوحى الله جل. ذكره إلى جبرئيل عليه السلام أنه قد ولد لمحمد ابن فاهبط إليه فأقرئه مني السلام وهنئه مني ومنك، وقل له: إن عليا منك بمنزلة هارون من موسى فسمه باسم ابن هارون. فأتى جبرئيل النبي صلى الله عليه وآله وهنأه وقال له [ك] ما أمره الله تعالى به أن يسمي ابنه باسم ابن هارون، قال: وما كان اسمه؟ قال: شبر. قال: لساني عربي، قال: سمه الحسن، فسماه الحسن، فلما ولدت الحسين عليه السلامجاء إليهم النبي صلى الله عليه وآله ففعل به كما فعل بالحسن عليه السلام وهبط جبرئيل على النبي صلى الله عليه وآله فقال: إن الله - عز وجل ذكره - يقرئك السلام ويقول لك، إن عليا منك بمنزلة هارون من موسى فسمه باسم ابن هارون. قال: ما كان اسمه؟ قال: شبير، قال: لساني عربي، قال: سمه الحسين، فسماه الحسين. | 6. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali al-Sukkari, that he said: We were told by Muhammed bin Zakariya al-Jawhari, that he said: We were told by Abbas bin Bakkar, that he said: We were told by ‘Abbad bin Kathir and Abu Bakr al-Hudhayli, from Abu’l-Zubair, from Jabir, that he said: When Fatima, peace be upon her, was pregnant with Hasan and gave birth, and the Prophet, Allah’s blessings be upon him and his Family, had ordered them to wrap him in a white cloth, they wrapped him in a yellow one, and Fatima, peace be upon her, said: O Ali, name him. He said: I am not to to precede in naming him than the Messenger of Allah, Allah’s blessings be upon him and his Family. Then the Prophet, Allah’s blessings be upon him and his Family, came, took him, kissed him and entered his tongue into his mouth, and Hasan, peace be upon him, began to suck on it. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said to them: Did I not tell you in advance that you should wrap him in a white cloth? Then he requested a white cloth and wrapped him in it and threw the yellow one, recited the Adhan into his right ear, recited the Iqamah into his left, and then he said to Ali, peace be upon him: What did you name him? Then he said: I am not to precede you with regards to his name. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: I am not to precede my Lord in naming him. Then Allah, Glorified be His remembrance, revealed to Jibra’eel, peace be upon him: It has been begotten to Muhammed a son, so descend to him and recite to him peace from Me, and congratulate him on behalf of Me and yourself, and say to him: Indeed, Ali is to you in the same position as Harun to Musa, so name him by the name of Harun’s son. Then Jibra’eel came to the Prophet, Allah’s blessings be upon him and his Family, and congratulated him and said to him like how Allah, Exalted is He, ordered him with regards to naming his son by the name of Harun’s son. He said: And what was his name? He said: Shabar. He said: My tongue is Arabic. He said: Name him Hasan. So he named him Hasan. Then, when she gave birth to Hussain, peace be upon him, the Prophet, Allah’s blessings be upon him and his Family, came to them and did with him as he did with Hasan, peace be upon him, and Jibra’eel descended unto the Prophet, Allah’s blessings be upon him and his Family, and said: Indeed, Allah, Exalted and Glorious be His remembrance, recites to you peace and says to you: Indeed, Ali is to you in the same position as Harun to Musa, so name him by the name of Harun’s son. He said: What was his name? He said: Shubayr. He said: My tongue is Arabic. He said: Name him Hussain. So he named him Hussain. |
حدثنا أبي - رحمه الله - قال: حدثنا علي بن موسى بن جعفر بن أبي جعفر الكمنداني، قال: حدثنا أحمد بن محمد بن عيسى الأشعري، قال: حدثنا عبد الرحمن بن أبي نجران، عن عاصم بن حميد، عن محمد بن قيس، عن أبي جعفر محمد بن علي الباقر عليهم السلام قال: أوحى الله تبارك وتعالى إلى آدم عليه السلام: يا آدم إني أجمع لك الخير كله في أربع كلمات: واحدة لي، وواحدة لك، وواحدة، فيما بيني وبينك، وواحدة فيما بينك وبين الناس. فأما التي لي: فتعبدني لا تشرك بي شيئا، وأما التي لك: فأجازيك بعملك أحوج ما تكون إليه، وأما التي بيني وبينك: فعليك الدعاء وعلي الإجابة، وأما التي فيما بينك وبين الناس: فترضى للناس ما ترضى لنفسك. | 1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Musa bin Ja’far bin Abi Ja’far al-Kamandani, that he said: We were told by Ahmad bin Muhammed bin Isa al-Ash’ari, that he said: We were told by Abdul-Rahman bin Abi Najran, from ‘Asim bin Hameed, from Muhammed bin Qais, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon him, that he said: Allah, Blessed and Exalted is He, revealed to Adam, peace be upon him: O Adam, indeed, I am gathering for you all goodness in four words: one for Me; one for you; one between Me and you; and one between you and the people. As for the one that is for Me, it is that you worship Me, not associating anything with Me; and as for the one that is for you, it is that I reward you for your act by that which you are in most need to; and as for the one that is between Me and you, it is that upon you is to pray and upon Me it is to respond; and as for the one that is between you and the people, it is that you are pleased for the people by that which you are pleased for yourself. |
حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا أحمد ابن إدريس، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن جميل، عن أبان بن تغلب، عن أبي جعفر عليه السلام أنه قال في الرجل يوصي بجزء من ماله إن الجزء واحد من عشرة، لان الله عز وجل يقول: " ثم اجعل على كل جبل منهن جزءا وكانت الجبال عشرة والطير أربعة فجعل على كل جبل منهن جزءا. | 1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Ali bin Sindi, from Muhammed bin Amru bin Sa’eed, from Jameel, from Aban bin Taghlib, from Abu Ja’far, peace be upon him, that he said with regards to a man who bequeaths with a part of his property, that a part is one of ten, because Allah, Exalted and Glorious is He, says: «Then place upon each mountain of them, a part» (2:260) and the mountains were ten and the birds were four, and so he placed on each mountain of them, a part. |
حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي قال: حدثنا أبو لبيد محمد بن إدريس الشامي قال: حدثنا إسحاق بن إسرائيل قال: حدثنا عبد الرحمن بن محمد المحاربي قال: حدثنا الإفريقي، عن عبد الله بن يزيد، عن عبد الله بن عمر قال: قال رسول الله صلى الله عليه وآله سيأتي على أمتي ما أتى على بني إسرائيل مثل بمثل وإنهم تفرقوا على اثنين وسبعين ملة وستفترق أمتي على ثلاث وسبعين ملة تزيد عليهم واحدة كلها في النار غير واحدة. قال: قيل: يا رسول الله وما تلك الواحدة؟ قال هو: ما نحن عليه اليوم أنا وأصحابي. | 1. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarakhsi, that he said: We were told by Abu Lubaid, Muhammed bin Idrees al-Shami, that he said: We were told by Ishaq bin Isra’eel, that he said: We were told by Abdul-Rahman bin Muhammed al-Muharibi, that he said: We were told by al-Ifriqi, from Abdullah bin Yazid, from Abdullah bin Umar, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There will come upon my nation that which came upon the sons of Isra’eel, equal by equal. They were, indeed, divided into seventy-two sects, and my nation will be divided into seventy-three sects; they will add one above those. All of them are to be in the Fire, except for one. He said: It was said: O Messenger of Allah, and what is that one? He said: It is what we are upon today, me and my companions. |
[١/٦٤] الكافي: علي، عن محمد بن عيسى، عن يونس، عن حماد، عن أبي عبدالله عليه السلام قال: سمعته يقول: ما من شئ إلا وفيه كتاب أو سنة | 1. [1/64] al-Kafi: Ali from Muhammad b. Isa from Yunus from Hammad from Abi Abdillah عليه السلام, he (Hammad) said: I heard him saying: there is nothing except there is about it [a ruling in the] Book or Sunna. |
[-/١] الفقيه: باسناده عن عمر بن أذينه عن زرارة عن أبي جعفر عليه السلام قال: سألته عن المريض كيف يسجد؟ فقال: على خمرة أو على مروحة أو على سواك يرفع إليه وهو أفضل من الايماء، إنما كره من كره السجود على المروحة من أجل الاوثان التي كانت تعبد من دون الله وإنا لم نعبد غير الله قط فاسجدوا على المروحة وعلى السواك وعلى عود | 1. [1/-] al-Faqih: Via his chain to Umar b. Udhayna from Zurara from Abi Ja`far عليه السلام, he (Zurara) said: I asked him about the sick person – how does he prostrate? He said: on a small palm-leaf mat or on a hand-held fan or on a tooth-stick which is raised to him [made to touch his forehead], and it is better than gesturing [without the forehead touching anything], verily the one who dislikes prostrating on the hand-held fan dislikes it because of the idols which used to be worshiped apart from Allah, and we never worship anything besides Allah ever – so prostrate on the fan and on the tooth-stick and on a piece of wood. |
[-/٢] كمال الدين: عن جماعة منهم علي بن عبدالله الوراق عن أبوالحسين محمدبن جعفر الاسدي قال: كان فيما ورد علي من الشيخ أبي جعفر محمدبن عثمان قدس الله روحه في جواب مسائلي إلي صاحب الزمان عليه السلام: … وأما ماسألت عنه من أمر المصلي والنار والصورة والسراج بين يديه هل تجوز صلاته فإن الناس اختلفوا في ذلك قبلك، فإنه جائز لمن لم يكن من أولاد عبدة الاصنام أو عبدة النيران أن يصلي والنار والصورة والسراج بين يديه، ولايجوز ذلك لمن كان من أولاد عبدة الاصنام والنيران | 2. [2/-] Kamal al-Diin: From a number – among them Ali b. Abdallah al-Warraq – from Abu al-Husayn Muhammad b. Ja`far al-Asadi who said: among that which reached me from the Shaykh Abi Ja`far Muhammad b. Uthman قدس الله روحه as answers to my questions to the Master of the Age عليه السلام … as for that which you have asked about in regards the one who prays while the fire, or an image, or a lamp is in front of him – is his prayer accepted? [you ask this] because the people in your midst have differed about that – then – it is permissible for the one who is not a direct descendant of the idol-worshipers or fire-worshipers to pray while the fire, or an image, or a lamp is in front of him, and it is not permissible for the one who is a direct descendant of the idol and fire worshipers. |
[-/٣] العلل : عن محمد بن الحسن بن الوليد، عن محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن عبد الرحمن بن أبي نجران، عن محمد بن حمران، عن محمد ابن مسلم، عن أبي جعفر عليه السلام قال: كان النبي صلى الله عليه وآله نهى أن تحبس لحوم الاضاحي فوق ثلاثة أيام من أجل الحاجة ، فأما اليوم فلا بأس به | 3. [3/-] al-Ilal: From Muhammad b. al-Hasan b. al-Walid from Muhammad b. al-Hasan al-Saffar from Ahmad b. Muhammad b. Isa from Abd al-Rahman b. Abi Najran from Muhammad b. Humran from Muhammad b. Muslim from Abi Ja`far عليه السلام who said: the prophet صلى الله عليه وآله had prohibited that the meat of the sacrificed animals (in the Id festival) be kept for more than three days because of the prevailing need, as for today then there is no harm in doing so. |
[-/١] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن معاوية بن عمار، عن أبي عبدالله عليه السلام قال: قلت له: رجل نسي أن يرمي الجمار حتى أتي مكة قال: يرجع فيرميها … قلت: فاته ذلك وخرج؟ قال: ليس عليه شئ، قال: قلت: فرجل نسي السعي بين الصفا والمروة؟ فقال: يعيد السعي، قلت: فاته ذلك حتى خرج؟ قال، يرجع فيعيد السعي إن هذا ليس كرمي الجمار إن الرمي سنة والسعي بين الصفا والمروة فريضة | 1. [1/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Muawiya b. Ammar from Abi Abdillah عليه السلام, he (Muawiya) said: I said to him: a man forgets to throw pebbles at the pillars [in the Hajj] and departs for Makka, he said: he goes back and throws them [makes up for it] … I said: he misses doing that and leaves [departs back to his land], he said: there is nothing further upon him [he does not have to do anything], I said: what if a man forgets the Sa`i [brisk walk] between Safa and Marwa? He said: he repeats the Sa`i, I said: he misses doing that and leaves? He said: he has to come back and make the Sa`i, this (Sa`i) is not like throwing pebbles at the pillars, throwing is a Sunna while Sa`i between Safa and Marwa is a Faridha. |
[١/١١٢] التهذيب: محمد بن يحيى عن محمد بن الحسين عن عبدالرحمن بن أبي هاشم البجلي عن سالم أبي خديجة عن أبي عبدالله عليه السلام قال: سأل انسان وأنا حاضر فقال: ربما دخلت المسجد وبعض أصحابنا يصلي العصر وبعضهم يصلي الظهر فقال: انا أمرتهم بهذا لو صلوا على وقت واحد لعرفوا فأخذوا برقابهم | 1. [1/112] al-Tahdhib: Muhammad b. Yahya from Muhammad b. al-Husayn from Abd al-Rahman b. Abi Hashim al-Bajali from Salim Abi Khadija from Abi Abdillah عليه السلام, he (Salim) said: a man asked [him] while I was present: I happen to enter the Masjid and one of our companions is praying the Asr prayer while another is praying Dhuhr [why this divergence]? He said: I ordered them to do that, if they were all to pray at one time they would be known and it would be off with their necks. |
[١/١١٣] الفقيه: محمد بن علي بن الحسين باسناده المعتبر عن عبدالله بن المغيرة عن غير واحد من أصحابنا عن أبي عبدالله عليه السلام في رجلين كان معهما درهمان فقال أحدهما: الدرهمان لي، وقال الآخر: هما بيني وبينك، فقال: أما الذي قال: هما بيني وبينك فقد أقر بأن أحد الدرهمين ليس له وأنه لصاحبه ويقسم الآخر بينهما | 1. [1/113] al-Faqih: Muhammad b. Ali b. al-Husayn via his reliable chain to Abdallah b. al-Mughira from more than one of our companions from Abi Abdillah عليه السلام in regards two men who have two Dirhams between them, one of them says: they are both mine, while the other says: they are between me and you (one is mine and the other is yours), he said: as for the one who says: ‘they are between me and you’ then he has acknowledged that one of the Dirhams is not his and that it belongs to his fellow (he has already abandoned his claim over one of the Dirhams), and the remaining one is divided between them (i.e. each one gets a half). |
[-/٢] الفقيه: باسناده عن السكوني عن الصادق جعفر بن محمد، عن أبيه عليهما السلام في رجل استودع رجلا دينارين واستودعه آخر دينارا فضاع دينار منهما، فقال: يعطى صاحب الدينارين دينارا ويقتسمان الدينار الباقي بينهما نصفين | 2. [2/-] al-Faqih: Via his chain to al-Sakuni from al-Sadiq Ja`far b. Muhammad from his father عليهما السلام in regards someone who gives a man two Dinars for safekeeping and another gives the man one Dinar (they become three), then one of the Dinars is lost, he said: the one who had two Dinars is given a Dinar and the remaining Dinar is divided between the both of them equally. |
[-/٣] الكافي: محمد بن يحيى، عن محمد بن أحمد، عن الخشاب، عن غياث بن كلوب، عن إسحاق بن عمار، عن أبي عبدالله عليه السلام أن رجلين اختصما إلى أمير المؤمنين عليه السلام في دابة … فقيل له: فلو لم تكن في يد واحد منهما وأقاما البينة؟ قال: أحلفهما فأيهما حلف ونكل الآخر جعلتها للحالف، فإن حلفا جميعا جعلتها بينهما نصفين … | 3. [3/-] al-Kafi: Muhammad b. Yahya from Muhammad b. Ahmad from al-Khashshab from Ghiyath b. Kalub from Ishaq b. Ammar from Abi Abdillah عليه السلام that: two men disputed with each other in front of the commander of the faithful عليه السلام about an animal (each one laid a claim to it) … it was said to him: what if it is not in the hands of either one of them [no one has possession of it] but both produce evidence [have witnesses for it]? he said: I make them both to swear an oath and I rule in favour of the one who swears and against the one who reneges, but if both of them swear I rule for each of them to have one-half of it … |
[-/٤] الكافي: محمد بن يحيى، عن أحمد بن محمد عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبي عبدالله عليه السلام أن أمير المؤمنين عليه السلام اختصم إليه رجلان في دابة وكلاهما أقام البينة أنه انتجها فقضى بها للذي هي في يده وقال: لو لم تكن في يده جعلتها بينهما نصفين | 4. [4/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Muhammad b. Yahya from Ghiyath b. Ibrahim from Abi Abdillah عليه السلام that: two people disputed about an animal in front of the commander of the faithful عليه السلام and both were able to produce evidence [witnesses] that they foaled it, so he ruled in favour of the one in whose hands it was [possessed it already], and he said: if it was not in his possession I would have divided it equally between them. |
[-/٥] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن أبي جميلة، عن سماك بن حرب، عن تميم بن طرفة أن رجلين عرفا بعيرا فأقام كل واحد منهما بينة فجعله أمير المؤمنين عليه السلام بينهما | 5. [5/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Ibn Fadhal from Abi Jamila from Simak b. Harb from Tamim b. Tarafa that: two men laid claim to a camel and each one of them produced evidence (to back up his claim) so the commander of the faithful عليه السلام made it out to both of them. |
[٦/١١٤] التهذيب: عن علي بن الحسن، عن محمد بن الوليد، عن يونس بن يعقوب، عن ابى عبدالله عليه السلام في امرأة تموت قبل الرجل او رجل قبل المرأة قال: ما كان من متاع النساء فهو للمرأة وما كان من متاع الرجل والنساء فهو بينهما … | 6. [6/114] al-Tahdhib: From Ali b. al-Hasan from Muhammad b. al-Walid from Yunus b. Ya`qub from Abi Abdillah عليه السلام in regards a woman who dies before her husband or the man dies before his wife – he said: whatever of the possessions which [conventionally] belong to women then it is for the wife and whatever of the possessions which [conventionally] belong to both men and women then it is to be divided between them … |
[-/٧] التهذيب: عن محمد بن أحمد بن يحيى عن محمد بن الحسين عن الحسن بن مسكين عن رفاعة النخاس عن ابي عبدالله عليه السلام قال: إذا طلق الرجل امرأته وفي بيتها متاع فادعت ان المتاع لها وادعى الرجل ان المتاع له كان له ما للرجال ولها ما للنساء وما يكون للرجال والنساء قسم بينهما | 7. [7/-] al-Tahdhib: From Muhammad b. Ahmad b. Yahya from Muhammad b. al-Husayn from al-Hasan b. Miskin from Rifa`a al-Nakhas from Abi Abdillah عليه السلام who said: if a man divorces his wife and in her house are possessions which she claims are hers while the man claims are his then for him is what belongs to men [conventionally] and for her are what belongs to women [conventionally] and those which can belong to either of them are divided between the two. |
[١١٥/١] الخصال: عن العطار، عن سعد، عن ابن يزيد، عن حماد، عن حريز، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه واله: رفع عن امتي تسعة: الخطأ، والنسيان، وما اكرهوا عليه، ومالا يعلمون، وما لا يطيقون، وما اضطروا إليه، والحسد، والطيرة، والتفكر في الوسوسة في الخلق ما لم ينطق بشفة | 1. [1/115] al-Khisal: From al-Attar from Sa’d from Ibn Yazid from Hammad from Hariz from Abi Abdillah عليه السلام who said: the messenger of Allah صلى الله عليه واله said: my Umma are absolved [not held liable] of nine things: error, forgetfulness, what they are compelled to do, what they do not know, what they do not have the strength for, what they have to do out of necessity, jealousy, bad omen, and thinking over the whispered doubts in regards creation so long as it is not voiced aloud. |
[١/١٤٧] رجال الكشي: محمد بن مسعود، عن علي بن الحسن بن فضال، عن العباس بن عامر و جعفر بن محمد بن حكيم، عن أبان بن عثمان، عن أبي بصير قال: سألت أبا جعفر عليه السلام عن شهادة ولد الزنا أ تجوز؟ قال: لا، فقلت: إن الحكم بن عتيبة يزعم أنها تجوز، فقال: اللهم لا تغفر ذنبه، ما قال الله للحكم إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ، فليذهب الحكم يمينا و شمالا فو الله لا يوجد العلم إلا في أهل بيت نزل عليهم جبريل عليه السلام | 1. [1/147] Rijal al-Kashshi: Muhammad b. Masud from Ali b. al-Hasan b. Fadhal from al-Abbas b. A`mir and Ja`far b. Muhammad b. Hukaym from Aban b. Uthman from Abi Basir who said: I asked Aba Ja’far عليه السلام about the Shahada (giving witness) of a Walad Zina (child born out of Nikah) – is it permissible? he عليه السلام said: No. I said: al-Hakam b. Utayba holds it to be permissible, so he عليه السلام said: O Allah – do not forgive his sin! Allah was not addressing al-Hakam when He said: ‘it is a reminder unto you and your Qawm (relations)’ (43:44). al-Hakam can go to the right and to the left, for by Allah he will not find true knowledge except with the Ahl al-Bayt upon whom Jibril عليه السلام descended. |
[١/١٤٨] رجال الكشي: حمدويه، عن العبيدي، عن حماد بن عيسى قال: دخلت على أبي الحسن الأول عليه السلام فقلت له: جعلت فداك ادع الله لي أن يرزقني دارا و زوجة و ولدا و خادما و الحج في كل سنة فقال: اللهم صل على محمد و آل محمد و ارزقه دارا و زوجة و ولدا و خادما و الحج خمسين سنة، قال حماد: فلما اشترط خمسين سنة علمت أني لا أحج أكثر من خمسين سنة، قال حماد: و حججت ثمانيا و أربعين سنة و هذه داري قد رزقتها و هذه زوجتي وراء الستر تسمع كلامي و هذا ابني و هذا خادمي قد رزقت كل ذلك … | 1. [1/148] Rijal al-Kashshi: Hamduwayh from al-Ubaydi from Hammad b. Isa who said: I entered upon Abi al-Hasan the First عليه السلام and said to him – may I be made your ransom, supplicate to Allah for me that he grants me a house, a wife, a son, a servant, and the ability to perform Hajj every year. He عليه السلام said: O Allah bless Muhammad and the family of Muhammad and grant him a house, a wife, a son, a servant, and the ability to perform Hajj for fifty years. Hammad said: so when he limited it to fifty years I knew that I will not perform the Hajj exceeding fifty. Hammad also said: I have gone to Hajj for forty eight years, and this is my house which I have been granted, and this is my wife behind the veil hearing my voice, and this is my son, and this is my servant, I have been granted all that … |
[-/١] رجال الكشي: حمدويه بن نصير، عن محمد بن عيسى، عن ابن أبي عمير، عن ابن أذينة، عن زرارة قال: قدمت المدينة و أنا شاب أمرد فدخلت سرادقا لأبي جعفر عليه السلام بمنى، فرأيت قوما جلوسا في الفسطاط و صدر المجلس ليس فيه أحد، و رأيت رجلا جالسا ناحية يحتجم، فعرفت برأيي أنه أبو جعفر عليه السلام فقصدت نحوه فسلمت عليه، فرد السلام علي، فجلست بين يديه و الحجام خلفه فقال: أمن بني أعين أنت فقلت: نعم أنا زرارة بن أعين، فقال: إنما عرفتك بالشبه، أحج حمران؟ قلت: لا و هو يقرئك السلام، فقال: إنه من المؤمنين حقا لا يرجع أبدا، إذا لقيته فأقرئه مني السلام و قل له لم حدثت الحكم بن عتيبة عني أن الأوصياء محدثون لا تحدثه و أشباهه بمثل هذا الحديث فقال زرارة: فحمدت الله تعالى و أثنيت عليه فقلت الحمد لله، فقال هو الحمد لله، ثم قلت أحمده و أستعينه، فقال هو أحمده و أستعينه، فكنت كلما ذكرت الله في كلام ذكره كما أذكره حتى فرغت من كلامي | 1. [1/-] Rijal al-Kashshi: Hamduwayh b. Nusayr from Muhammad b. Isa from Ibn Abi Umayr from Ibn Udhayna from Zurara who said: I journeyed to Madina when I was a young man and entered a pavilion of Abi Ja`far عليه السلام in Mina. I saw a group sitting in the tent and no one was at the front of the gathering. I saw a man seated at the back being cupped. I felt that it was Abu Ja`far عليه السلام and came near him and greeted, he replied the greeting. I sat in front of him while the cupper was behind him. He said: are you from the children of A`yan? I said: yes, I am Zurara b. A`yan, he said: I recognized you because of your familiar looks, did Humran make the Hajj? I said: no, but he sends you greetings, he said: he is truly a believer who will never turn back, if you meet him convey my greetings to him and say to him: why did you narrate to al-Hakam b. Utayba my saying that the Awsiya are Muhadath [spoken to by angels], do not narrate such narrations to him and his fellows. Zurara said: then I praised Allah the Exalted and extolled Him by saying: “All praise belongs to Allah” he also said: “All praise belongs to Allah” then I said: “I praise Him and seek His aid” he in turn said: “I praise Him and seek His aid”. Whenever I would mention Allah in my talk he would also mention Him in the same way I did until I finished my conversation. |
[٢/١٤٩] رجال الكشي: محمد بن مسعود، عن علي بن حسن، عن العباس بن عامر، عن أبان، عن الحارث قال: سمعت أبا عبد الله عليه السلام يقول: إن حمران كان يقول: نمد الحبل من جاوزه من علوي و غيره برئنا منه | 2. [2/149] Rijal al-Kashshi: Muhammad b. Masud from Ali b. Hasan from al-Abbas b. A`mir from Aban from al-Harith who said: I heard Aba Abdillah عليه السلام saying: Humran used to say: we stretch out a rope [as our marker] then we disassociate from whoever over-steps it whether he be an Alawi or otherwise. |
[٣/١٥٠] رجال الكشي: حمدويه، عن محمد بن عيسى، عن ابن أبي عمير، عن هشام بن الحكم، عن حجر بن زائدة، عن حمران بن أعين قال: قلت لأبي جعفر عليه السلام: إني أعطيت الله عهدا لا أخرج من المدينة حتى تخبرني عما أسألك قال: فقال لي: سل قال: قلت: أمن شيعتكم أنا؟ قال: نعم في الدنيا و الآخرة | 3. [3/150] Rijal al-Kashshi: Hamduwayh from Muhammad b. Isa from Ibn Abi Umayr from Hisham b. al-Hakam from Hujr b. Zaida from Humran b. A`yan who said: I said to Abi Ja`far عليه السلام: I have made an oath to Allah that I will not depart from Madina until you inform me the answer to what I ask. He said to me: ask. I said: am I of your Shia? He said: yes, in this world and the next. |
[١/١٥١] غيبة الطوسي: أحمد بن محمد بن يحيى، عن أبيه، عن محمد بن الحسين ابن أبي الخطاب، عن صفوان بن يحيى، عن إبراهيم بن يحيى بن أبي البلاد قال: قال الرضا عليه السلام: ما فعل الشقي حمزة بن بزيع؟ قلت: هو ذا قد قدم، فقال عليه السلام: يزعم أن أبي حي؟! هم اليوم شكاك ولا يموتون غدا إلا على الزندقة … | 1. [1/151] Ghayba of al-Tusi: Ahmad b. Muhammad b. Yahya from his father from Muhammad b. al-Husayn b. Abi al-Khattab from Safwan b. Yahya from Ibrahim b. Yahya b. Abi al-Bilad who said: al-Ridha عليه السلام said: what’s happened to the wretched Hamza b. Bazi`? I said: he is here – come to see you, so he عليه السلام said: he claims that my father is alive?! today they are doubters but tomorrow they won’t die except upon heresy [other than islam] … |
[١/١٥٢] رجال الكشي: حمدويه، عن الحسن بن موسى، عن محمد بن أصبغ، عن مروان بن مسلم، عن بريد العجلي قال: دخلت على أبي عبد الله عليه السلام فقال لي: لو كنت سبقت قليلا أدركت حيان السراج قال: و أشار إلى موضع في البيت فقال: و كان هاهنا جالسا فذكر محمد بن الحنفية و ذكر حياته و جعل يطريه و يقرظه، فقلت له: يا حيان أ ليس تزعم و يزعمون و تروي و يروون لم يكن في بني إسرائيل شيء إلا و هو في هذه الأمة مثله قال: بلى قال: فقلت: فهل رأينا و رأيتم أو سمعنا و سمعتم بعالم مات على أعين الناس فنكح نساؤه و قسمت أمواله و هو حي لا يموت فقام و لم يرد علي شيئا | 1. [1/152] Rijal al-Kashshi: Hamduwayh from al-Hasan b. Musa from Muhammad b. Asbagh from Marwan b. Muslim from Burayd al-Ijli who said: I entered upon Abi Abdillah عليه السلام so he said to me: if you had come in a little earlier you would have met Hayyan al-Sarraj, he (Burayd) said: and he (al-Sadiq) pointed out a place in the room and said – he (Hayyan) was sat there, then he (Hayyan) brought up Muhammad b. al-Hanafiyya and talked about his life (continued existence), and he began praising him and extolling him. So I (al-Sadiq) said to him: O Hayyan! don’t you and others claim and narrate: ‘there is nothing that happened to the Bani Israil except that it is also to occur in this Umma’, he (Hayyan) replied: yes, so I (al-Sadiq) said: then have we or you seen or heard – a Scholar (divine leader) – who died in the estimation of the people (as far as the people were concerned), and his wives were married off, and his inheritance was redistributed, while he was still alive not dead?!, so he (Hayyan) stood up (to leave) and did not answer me anything. |