Debating: Al-Jaddal, Ahtijaj, Munazarah

Sub Title:

This collection of Ahadith explores the intricacies of debating, encompassing its diverse forms and identifying prohibited types. It delves into the importance of constructive debates, scrutinizing instances from Prophet Muhammad's discourse.

Navigating the nuanced terrain of entering discussions, it underscores key moments such as Amir Al-Mu’minin's intervention and the caution against engaging in debates on matters concerning Allah.

Emphasizing the prudence of avoiding certain debates, the book concludes with insightful appendices, including the Prophet's argumentations and discussions on Imamah, ultimately presenting a condensed examination of the virtues attributed to Amir Al-Mu’minin.

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Al-Jaddal/Ahtijaj (Debating) Munazarah

Debating: Al-Jaddal, Ahtijaj, Munazarah

Compiled And Published By Hubeali

Summary

All living species, to a certain extent, come into conflicts under certain circumstances; human beings in particular have experienced this phenomenon soon after coming down to the earth, where they had to protect their interests from more powerful and forceful predators. The conflicts lead to fights, which result in loss of lives and properties. Before Islamic era, Arab tribal fights would last for decades with provisions of intermediate truce, as agreed by their tribal chiefs. The pre-Islamic fights were declared unlawful by the Prophet of Islam (S), soon after introducing the non-believers the laws of Islam and people were encouraged to engage into dialogues and try to resolve their differences amicably.

The arguments in religion are called ‘Ahtijaj or ‘al-Jaddal’1, which as per traditions of Ma’sumin (‘a), one must avoid unless one is forced into it. However, when discussing religion one should observe patience, be polite and adopt respectful manners. A follower of Ahl al-Bayt (‘a), if compelled, is also advised to use ‘Mubahala’ [asking for Allah (azwj)’s Wrath on the liar]. This short article presents some Ahadith of Ma’sumin (‘a) on the topic of ‘Debate’ including some of the famous debates of Ma’sumin (‘a) with others (i.e., Jews, Christian, Muslims, non-believers).

Introduction

Allah (azwj) has Warned the Muslim Ummah2 against getting into conflicts and creating divisions and have Commanded them to remain united, for example Allah (azwj) says:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

“And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way” (3:103).

The difference of opinion, on almost all aspects of life and religious matters, has been and will exist, which can be resolved without causing grievances and bloodshed. The Ahadith below explain how we should resolve our religious differences and who should be the arbitrator(s).

The Matter Of Debate And Its Types

وقال الصادق عليه السلام ـ وقد ذكرنا عنده الجدال في الدين، وأن رسول الله والائمة عليهم السلام قد نهوا عنه ـ فقال الصادق عليه السلام: لم ينه عنه مطلقا، ولكنه نهى عن الجدال بغير التي هي أحسن أما تسمعون الله عزوجل يقول: “ ولا تجادلوا أهل الكتاب إلا بالتي هي أحسن “ وقوله تعالى: “ ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن “.

فالجدال بالتي هي أحسن قد قرنه العلماء بالدين، والجدال بغير التي هي أحسن محرم حرمه الله تعالى على شيعتنا، وكيف يحرم الله الجدال جملة وهو يقول:” وقالوا لن يدخل الجنة الا من كان هودا او نصارى “ وقال الله تعالى: “ تلك امانيهم قل هاتوا برهانكم ان كنتم صادقين “؟ فجعل علم الصدق والايمان بالبرهان، وهل يؤتى بالبرهان إلا في الجدال بالتي هي أحسن؟

Imam As-Sadiq (‘a) said, when it was mentioned in front of him about debating in religion, and that the Messenger of Allah (S) and that the Imams (‘a) had forbidden it: ‘It does not mean perpetual prohibition, but it has been forbidden to debate with others unless it is in a good manner. Have you not heard Allah (azwj) says:

“And do not dispute with the followers of the Book except by what is best” (29:46).

And the Words of the High:

“Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner” (16:125).

Argue with them in a manner which is good, and that is what the scholars have been told, and a debate, which is not ‘in good manners’, is forbidden. Allah (azwj) has Made it prohibited to our (‘a) Shi’a.

And how can Allah (azwj) have Prohibited all debates and He (azwj) has Said: ‘And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian’. And Allah (azwj) said: ‘These are their vain desires. Say: Bring your proof if you are truthful’. True knowledge and faith are based on proofs, and are proofs presented except by arguments which are in a goodly manner?'3 (Hadith continues below)

Which Type Of Debate Is Forbidden?

فقيل: يابن رسول الله فما الجدال بالتي هي أحسن، والتي ليست بأحسن؟ قال: أما الجدال بغير التي هي أحسن، فان تجادل مبطلا، فيورد عليك باطلا فلا ترده بحجة قد نصبها الله، ولكن تجحد قوله أو تجحد حقا يريد ذلك المبطل أن يعين به باطله، فتجحد ذلك الحق مخافة أن يكون له عليك فيه حجة، لانك لا تدري كيف التخلص منه، فذلك حرام على شيعتنا أن يصيروا فتنة على ضعفاء إخوانهم وعلى المبطلين. أما المبطلون فيجعلون ضعف الضعيف منكم إذا تعاطى مجادلته وضعف ما في يده حجة له على باطله. وأما الضعفاء فتغم قلوبهم لما يرون من ضعف المحق في يد المبطل.

They said to him: 'O son of the Messenger of Allah (S)! Why should debate in a good manner be differentiated from one which is not in a goodly manner?'

The Imam (‘a) said: ‘As for the debate which is not in a goodly manner, this is one where you are debating against a falsehood, and he presents to you arguments to you which are false, you instead of presenting those counter arguments which have been Established by Allah (azwj), you, however, fight against his words, or fight against the truth in order to reject his falsehood. You fight against the ‘truth’ in the fear that it might constitute as proof against you, and you do not know how sincere he is. And that (this type of argument) is prohibited for our (‘a) Shi’a for it might result in mischief among their weak brothers and on the wrongdoers. The wrongdoers go to the weakest of the weak among you, and present arguments, and ‘the weak one’ does not have with him any proof against the falsehood. The weak become grieved at seeing a ‘weak one’ being destroyed at the hands of a wrongdoer4. (Hadith continues below)

The Good Debate

أما الجدال بالتي هي أحسن فهو ما أمر الله تعالى به نبيه أن يجادل به من جحد البعث بعد الموت وإحياءه له، فقال الله تعالى حاكيا عنه: وضرب لنا مثلا ونسي خلقه قال من يحيي العظام وهي رميم. فقال الله في الرد عليه: قل ـ يا محمد ـ يحييها الذي أنشأها أول مرة وهو بكل خلق عليم الذي جعل لكم من الشجر الاخضر نارا فاذا أنتم منه توقدون

And the debate which is good is the one which Allah (azwj) Ordered His (azwj) Prophet (S) to do against the one who disputed the resurrection after death and his life. Allah (azwj) said about this:

“And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?” (36:78).

Allah (azwj) said in Refutation to him:

“Say” [O Muhammad]! ‘He will give life to them Who brought them into existence at first, and He is cognizant of all creation” (36:79).

“He Who has made for you the fire [to burn] from the green tree, so that with it you kindle [fire]” (36:80).

(Hadith continues below)

ﻓأراد الله من نبيه أن يجادل المبطل الذي قال: كيف يجوز أن يبعث هذه العظام وهي رميم؟ قال الله تعالى: قل يحييها الذي أنشأها أول مرة أفيعجز من ابتدأ به لا من شئ أن يعيده بعد أن يبلى؟ بل ابتداؤه أصعب عندكم من أعادته. ثم قال: الذي جعل لكم من الشجر الاخضر نارا أي إذا كان قد كمن النار الحارة في الشجر الاخضر الرطب يستخرجها، فعرفكم أنه على إعادة ما بلى أقدر.

Allah (azwj) Intended from His Prophet (S) that he (S) should argue against the wrongdoer who said: 'How is it possible for these bones to be brought back alive when they have become dust?' Allah (azwj) said: “Say: He will give life to them, Who brought them into existence at first” How can He (azwj) be frustrated from repeating its creation when He (azwj) initially Created without any thing? But its initial creation is more difficult than to be recreated. Then He (azwj) said: “He Who has made for you the fire (to burn) from the green tree” meaning, the One Who (azwj) can Create fire from a wet green tree, you should know that He (azwj) Would have the Ability to create that’. (Hadith continues below)

ثم قال: أو ليس الذي خلق السموات والارض بقادر على أن يخلق مثلهم بلى وهو الخلاق العليم أي إذا كان خلق السماوات والارض أعظم وأبعد في أوهامكم وقدركم أن تقدروا عليه من إعادة البالي فكيف جوزتم من الله خلق هذا الاعجب عندكم والاصعب لديكم ولم تجوزوا ماهو أسهل عندكم من إعادة البالي؟ فقال الصادق عليه السلام: فهذا الجدال بالتي هي أحسن، لان فيها قطع عذرالكافرين وإزالة شبههم

Then He (azwj) said:

“Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower” (36:81).

Meaning, the Creation of the heavens and the earth was greater and more difficult in your estimation and power, and so how do you consider that it was Allah (azwj) Who has Created and is not a surprise for you, but you do not consider Him (azwj) to be able to re-create that, which is easier?' Imam As-Sadiq (‘a) said: 'This is the argument which is in a good manner, for it cuts off the excuses of the infidels and eliminates doubts'. (Hadith continues below)

وأما الجدال بغير التي هي أحسن فأن تجحد حقا لا يمكنك أن تفرق بينه وبين باطل من تجادله، وإنما تدفعه عن باطله بأن تجحد الحق، فهذا هو المحرم لانك مثله، جحد هو حقا، وجحدت أنت حقا آخر.

And as for the argument, which is not good, is where you fight against truth and it becomes impossible to differentiate between the falsehood and that which you are fighting him with, and in fact you defend against falsehood by fighting against the truth. This is what is prohibited for you will have become like him. He fought against the truth, and you fought against another truth'. (Hadith continues below)

ﻗال أبومحمد الحسن العسكرى عليه السلام ـ: فقام إليه رجل وقال: يابن رسول الله أفجادل رسول الله صلى الله عليه وآله؟ فقال الصادق عليه السلام: مهما ظننت برسول الله من شئ فلا تظن به مخالفة الله، أو ليس الله تعالى قد قال: وجادلهم بالتي هي أحسن؟ وقال: قل يحييها الذي أنشأها أول مرة. لمن ضرب الله مثلا، أفتظن أن رسول الله صلى الله عليه وآله خالف ما أمره الله، فلم يجادل بما أمره الله به، ولم يخبر عن الله بما أمره أن يخبر به؟

Imam Abu Muhammad Al-Hasan Al-‘Askari (‘a) said: 'When a man stood up and said to him (‘a): 'O son of the Messenger of Allah (S)! Did the Messenger of Allah (S) engage in debate?' Imam As-Sadiq (‘a) said: ‘When you think of anything about the Messenger of Allah (S), do not think of him (S) being against Allah (azwj), or has not Allah (azwj) said:

“Call to the way of your Lord with wisdom and goodly exhortation” (16:125).

And aid:

“Say: He will give life to them, Who brought them into existence at first” (36:79).

When Allah (azwj) has Said thus, can you now even think that the Messenger of Allah (S) would have gone against this Order of Allah (azwj), and did not argue with them in accordance with this order of Allah (azwj), and did receive the news from Allah (azwj) about His (azwj) Order, that He (S) informed of?'5

The Debate Of Prophet Muhammad

There are several debates of Holy Prophet (S), and Ma’sumin (‘a), see for example ‘Ahtijaj al-Tabrisi, ‘Uyun Akbar Ar-Ridha’ and al-Kafi, we have included few examples in the Appendix I and II.

Entering Into Debates

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص يَقُولُ إِذَا أُمَّتِي تَوَاكَلَتِ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلْيَأْذَنُوا بِوِقَاعٍ مِنَ اللَّهِ ت

A number of our people have narrated from Ahmad Ibn Muhammad Ibn Khalid from Muhammad Ibn ‘Isa from Muhammad Ibn ‘Arafah who has said the following:

‘I heard Abu al-Hasan, Ar-Ridha’ (‘a) saying: ‘The Messenger of Allah (S) would say: ‘When my followers postpone asking others to do good and prohibit them from committing evil, they, in so doing, allow affliction to befall upon them from Allah (azwj)’.6

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ع إِذَا مَرَّ بِجَمَاعَةٍ يَخْتَصِمُونَ لَا يَجُوزُهُمْ حَتَّى يَقُولَ ثَلَاثاً اتَّقُوا اللَّهَ يَرْفَعُ بِهَا صَوْتَهُ

Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn ‘Isa from Muhammad Ibn Yahya from Ghiyath Ibn Ibrahim who has said the following:

‘Abu Abd Allah (‘a) upon coming across a group of people having an argument would not pass by without always saying three times loudly: ‘You must maintain piety in the presence of Allah (azwj).’7

Amir Al-Mu’minin Stops ‘Ammar From Debating

وَ قَالَ ع لِعَمَّارِ بْنِ يَاسِرٍ وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً دَعْهُ يَا عَمَّارُ فَإِنَّهُ لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَهُ مِنَ الدُّنْيَا وَ عَلَى عَمْدٍ لَبَسَ عَلَى نَفْسِهِ لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ

Amir Al-Mu’minin (‘a) after hearing ‘Ammar Ibn Yasir asking and answers questions from Mughara Ibn Shaaba said: O ‘Ammar! Leave this man alone; he has only taken that part of the religion which he had required for the worldly benefits, (for the rest of the religion) he has, on purpose, embraced ambiguities so that he could justify his wrongdoing8.

One Should Stop Discussion When It Comes To Allah

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَنَّ إِلى‏ رَبِّكَ الْمُنْتَهى‏ فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا

Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad from Ibn Abu ‘Umayr from ‘Abd al- Rahman Ibn al-Hajjaj from Sulayman Ibn Khalid who has narrated the following from Abu Abd Allah (‘a): Abu Abd Allah (‘a) said: The words of Allah (azwj) that say:

“And that the final end is unto thy Lord” (53:42).

Is to instruct people to end a discussion that may take up Allah (azwj)’s Self as an object of investigation.’9

One Should Avoid Debates

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تَهْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِالشَّيْ‏ءِ فَلَا يُغْفَرَ لَهُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلَامُهُمْ إِلَى اللَّهِ فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ وَ فِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الْأَرْضِ

A number of our people have narrated from Ahmad Ibn Muhammad Ibn Khalid from his father from Ibn Abu Umayr from Muhammad Ibn Humran from Abu Ubaydah (Ziyad Ibn ‘Isa) al-Hadhdha who reports the following from Abu Ja’far (‘a):

‘O Ziyad, beware of debates; they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing and perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge. Instead, they sought a knowledge that was not required of them. They came to speak of Allah’s Self and they became confused. Their extreme perplexity was such that if called from the front they would reply to the back and to the front if called from the back.

‘In another Hadith it reads, ‘They (confused people mentioned above) totally vanished in the land, the earth (due to confusion).10’

Mubahala Against Enemies Of Ahl Al-Bayt

Abu Sarruk said to Imam Ja’far As-Sadiq (‘a) that we present Qur’anic Verses to our opponents (in beliefs) to prove they are on the unjust path. When we present:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“O you who believe! obey Allah and obey the Messenger and those in authority from among you” (4:59).

They say that the ‘Ulil al-Amr’ are the high rank rulers, we present another Verse as proof:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آَمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Only Allah is your Wali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow” (5:55).

They say that this Verse is for ordinary Mu’minin, we present the Verse of Mawaddah:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“Say: I do not ask of you any reward for it but love for my near relatives” (42:23).

They say that ‘Filqurab’ means the near relatives of Mu’minin. I knew other Verses of Qur’an and presented to them but they came up with similar unrealistic justifications.

Imam (‘a) said: You should ask them for the ‘Mubahala’11 upon encountering this situation. I asked how could I do ‘Mubahala’?

Imam (‘a) replied: you should, first, spend three days to cleanse your soul through ‘Ibadah’, keep fast and invite your opponent to a higher elevation (i.e., hill), upon reaching there you should put his right-hand fingers into your right hand and try to be fair with him and reciting first as: Ya Allah (azwj) Who is the Lord of the Earth and Heavens, the One who knows about the present and what to come. The most kind and the most Merciful, if this person has denied the ‘Just’ and supported the ‘unjust’, then please send down you wrath on him from the skies what he deserves or hit him with painful tragedy. And then ask your opponent to repeat the same words that if this person has denied the right and favoured the unjust then send down Your (azwj) wrath onto him and strike him with calamities. Thus, you will see him in immense troubles without any prior signs of them. The narrator says, by my Lord, no one accepted my Mubahala offer when I proposed it to others12. In another Imam Muhammad Baqir (‘a) says the time for Mubahala is between the Fajr till the sunrise (a tradition of Muhammad Baqir (‘a) also presents the same tradition)13.

- 1. Munazirah: defending one’s views.

- 2. Nation.

- 3. Tafsir Imam Hasan Al-‘Askari, p. 528, h.322.

- 4. Tafsir Imam Hasan Al-‘Askari, p. 528, h.322.

- 5. Tafsir Imam Hasan Al-‘Askari, p. 528, h.322.

- 6. Tafsir Imam Hasan Al-‘Askari, p. 528, h.13.

- 7. Al-Kafi, vol, 5, Ch. 21, h. 12.

- 8. Nahj ul-Balagha, saying no. 405.

- 9. Al-Kafi, Vol. 1, h. 245; Ch. 8, h. 2.

- 10. Al-Kafi, Vol. 1, h 247; Ch. 8, h. 4.

- 11. Sending Allah (azwj)’s curse on the liar, as per the Verse of Mubahala:
فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars” (3:61).

- 12. ‘Usul al-Kafi, vol. 5, ch. 34, tradition 1.

- 13. ‘Usul al-Kafi, vol. 5, ch. 34, tradition 2.

Appendix 1: Argumentations And Discussions Of The Prophet

ولقد حدثني أبي الباقر عليه السلام، عن جدي علي بن الحسين زين العابدين عن أبيه الحسين بن علي سيد الشهداء، عن أمير المؤمنين علي بن أبي طالب صلوات الله عليهم أجمعين أنه اجتمع يوما عند رسول الله صلى الله عليه وآله أهل خمسة أديان: اليهود والنصارى، والدهرية، والثنوية ومشركوا العرب.

Imam Hasan Al-‘Askari (‘a) said: 'It has been narrated to me (‘a) from Al-Baqir (‘a) from my forefather Ali Ibn Al-Husayn Zayn Al-’Abidin (‘a) from his (‘a) father Al-Husayn Ibn Ali (‘a) the Chief of the Martyrs, from the Commander of the Faithful Ali Ibn Abu Talib (‘a), may the salutations of Allah (azwj) be upon them (‘a) all that: 'People of five religions had gathered around the Messenger of Allah (S) – The Jews and the Christians, and the Dahriyya (Eternalists) and the Dualists and the Arab Polytheists'.

فقالت اليهود: نحن نقول: عزير ابن الله، وقد جئناك يا محمد لننظر ما تقول فان تبعتنا فنحن أسبق إلى الصواب منك وأفضل، وإن خالفتنا خصمناك.

The Jews said: 'We are saying that Uzayr is the son of Allah (azwj), and we have come to you (S) O Muhammad (S), to see what you (S) have to say. If you (S) follow us, then we have preceded you (S) in rewards and are higher, and if you (S) are against us, we will discuss with you (‘a).

وقالت النصارى: نحن نقول، إن المسيح ابن الله اتحد به، وقد جئناك لننظر ما تقول، فان تبعتنا فنحن أسبق إلى الصواب منك وأفضل، وإن خالفتنا خصمناك.

And the Christians said: 'We are saying that, the Messiah (‘a) is the son of Allah (azwj) and is united with Him (azwj), and we have come to you, O Muhammad (S), to see what you (S) have to say. If you (S) follow us, then we have preceded you (S) in rewards and higher, and if you (S) are against us, we will discuss with you (‘a).

وقالت الدهرية: نحن نقول: الاشياء لابدء لها وهي دائمة، وقد جئناك لتنظر ما تقول، فان تبعتنا فنحن أسبق إلى الصواب منك وأفضل، وإن خالفتنا خصمناك.

And the Dahriyya said: 'We are saying that all things have no beginning and they are eternal, and we have come to you (S) O Muhammad (S), to see what you (S) have to say. If you (S) follow us, then we have preceded you (S) in rewards and higher, and if you (S) are against us, we will discuss with you (‘a).

وقالت الثنوية: نحن نقول: إن النور والظلمة هما المدبران، وقد جئناك للنظر ماتقول، فان تبعتنا فنحن أسبق إلى الصواب منك وأفضل، وإن خالفتنا خصمناك.

And the Dualists said: 'We are saying that light and darkness are two controlling affairs of the universe, and we have come to you (S) O Muhammad (S), to see what you (S) have to say. If you (S) follow us, then we have preceded you (S) in rewards and higher, and if you (S) are against us, we will discuss with you (‘a).

وقال مشركو العرب: نحن نقول إن أوثاننا آلهة وقد جئناك للنظر ما تقول فان تبعتنا فنحن أسبق إلى الصواب منك وأفضل، وإن خالفتنا خصمناك.

And the Arab Polytheists said: 'We are saying that our idols are gods, and we have come to you (S) O Muhammad (S), to see what you (S) have to say. If you (S) follow us, then we have preceded you (S) in rewards and higher, and if you (S) are against us, we will discuss with you (‘a).

فقال رسول الله صلى الله عليه وآله: آمنت بالله وحده لا شريك له، وكفرت بكل معبود سواه. ثم قال لهم: إن الله تعالى بعثني كافة للناس بشيرا ونذيرا، حجة على العالمين وسيرد الله كيد من يكيد دينه في نحره.

The Messenger of Allah (S) said: 'I (S) believe in One Allah (azwj) without any partner with Him (azwj), and disbelieve in all creators apart from Him (azwj). Then he (S) said to them: 'Allah (azwj) has Sent me to all people as good News and as a Warner to them, a Proof over all the worlds. And Allah (azwj) will Repel all the plots from the plotters against His (azwj) Religion back upon them'.

ثم قال لليهود: أجئتموني لاقبل قولكم بغير حجة؟ قالوا: لا. قال: فما الذي دعاكم إلى القول بأن عزيرا ابن الله؟ قالوا: لانه أحيا لبني إسرائيل التوراة بعد ما ذهبت، ولم يفعل به هذا إلا لانه ابنه.

The he (S) said to the Jews: 'You have come to me (S) that I (S) should accept your words without proof?' They said: 'No'. He (S) said: 'Then what makes you claim that Uzair is the son of Allah (azwj)?' They said: 'Because, he revived the Torah for the Children of Israel after it had gone away, and he would not have done this had he not been His (azwj) son'.

فقال رسول الله صلى الله عليه وآله : فكيف صار عزير ابن الله دون موسى وهو الذي جاءهم بالتوراة ورئي منه من المعجزات ما قد علمتم؟ ولئن كان عزير ابن الله لما ظهر من إكرامه باحياء التوراة، فلقد كان موسى بالبنوة أحق وأولى، ولئن كان هذا المقدار من إكرامه لعزير يوجب أنه ابنه، فأضعاف هذه الكرامة لموسى توجب له منزلة أجل من البنوة، لانكم إن كنتم إنما تريدون بالبنوة الولادة على سبيل ما تشاهدونه في دنياكم هذه من ولادة الامهات الاولاد بوطئ آبائهم لهن، فقد كفرتم بالله وشبهتموه بخلقه، وأوجبتم فيه صفات المحدثين، ووجب عندكم أن يكون محدثا مخلوقا، وأن له خالقا صنعه وابتدعه.

The Messenger of Allah (S) said: 'How did Uzair become the son of Allah (azwj) and not Musa (‘a) when it was him (‘a) that went to them with the Torah, and they saw from him (‘a) miracles that you know about? And if Uzair is the son of Allah (azwj) when his prestige was manifested from the revival of the Torah, Musa (‘a) was more deserving and higher, if this is the scale from the prestige of Uzair which necessitates him being His (azwj) son, Musa (‘a) 's prestige is more and it would necessitate him (‘a) to have a status higher than that of a son. Your understanding from a son, to be a product of the union of the father and the mother, that you witness in this world. This would make you to be disbelievers in Allah (azwj) for likening Him (azwj) to His (azwj) creation, and it would necessitate you in this, by the qualities that you have narrated, that there would be a creator who created Him (azwj), who would be from the beginning'.

قالوا: لسنا نعني هذا، فان هذا كفر كما ذكرت، ولكنا نعني أنه ابنه على معنى الكرامة، وإن لم يكن هناك ولادة، كما قد يقول بعض علمائنا لمن يريد إكرامه وإبانته بالمنزلة من غيره: يا بني، وإنه ابني. لا على إثبات ولادته منه، لانه قد يقول ذلك لمن هو أجنبي لا نسب بينه وبينه وكذلك لما فعل بعزير ما فعل، كان قد اتخذه ابنا على الكرامة لا على الولادة.

They said: 'We do not mean this, for this is infidelity as you (S) have mentioned. But, we mean by this that he is His (azwj) son due to the dignity that he had, and there is no birth over there. This is like when some of our scholars, when they intend to bestow status on someone apart from the others, they refer to him as: 'O my son!' and 'He is my son!' There is no birth involved here, for they have referred to him with that and he is a stranger with whom they have no biological connection. And similarly, when Uzair did that which he did, He (azwj) Took him as a son to bestow prestige, and not as a birth'.

فقال رسول الله صلى الله عليه وآله : فهذا ما قلته لكم: إنه إن وجب على هذا الوجه أن يكون عزير ابنه فان هذه المنزلة لموسى أولى، وإن الله تعالى يفضح كل مبطل باقراره ويقلب عليه حجته. إن ما احتججتم به يؤديكم إلى ما هو أكبر مما ذكرته لكم، لانكم قلتم: إن عظيما من عظمائكم قد يقول لاجنبي لانسب بينه وبينه: يا بني، وهذا ابني لا على طريق الولادة، فقد تجدون أيضا هذا العظيم يقول لاجنبي آخر: هذا أخي ولآخر: هذا شيخي، وأبي، ولآخر: هذا سيدي، على سبيل الاكرام، وإن من زاده في الكرامة زاده في مثل هذا القول، فاذا يجوز عندكم أن يكون موسى أخا لله أو شيخا له أو أبا أو سيدا لانه قد زاده في الكرامة على ما لعزيز، كما أن من زاد رجلا في الاكرام فقال له: يا سيدي ويا شيخي وياعمي ويا رئيسي ويا أميري على طريق الاكرام، وإن من زاده في الكرامة زاده في مثل هذا القول، أفيجوز عندكم أن يكون موسى أخا لله، أو شيخا، أو عما أو رئيسا، أو سيدا أو أميرا؟ لانه قد زاده في الاكرام على من قال له: يا شيخي أو يا سيدي أو يا عمي، أو يا رئيسي، أو يا أميري.

The Messenger of Allah (S) said: 'This is what I (S) have been telling you. If this necessitates Uzair to be the son of Allah (azwj), then the status of Musa (‘a) is higher, and Allah (azwj) Exposes all falsehood that is being said and Overturns to him as a proof. You are arguing in your claim that greatness is bestowed upon the stranger, when there is no biological connection between them, by saying about him that, this is my son but not from birth, then it will also be a matter of greater prestige to refer to another stranger, that this is my brother, and to another that, this is my Sheikh, and to another that, this is my Chief, by way of prestige.

It would be a matter of greater prestige by this talk, with you, that Musa (‘a) should be referred to as the brother of Allah (azwj) or His (azwj) Sheikh, or father or Chief, for these are more prestigious titles. You would say to him: 'O my Chief, and O my Sheikh, and O my uncle, and O my President, O my commander, by way of prestige. The more prestigious a person, then the more prestigious a title he is referred to. Is it permissible among you to refer to Musa (‘a) as the brother of Allah (azwj), or Sheikh, or uncle, or president, or chief, or commander? Because the more prestigious a person is the more prestigious way he is referred to: 'O my Sheikh, or O my Chief, or O my Uncle, or O my President, of O my Commander'.

قال: فبهت القوم وتحيروا وقالوا: يا محمد أجلنا نتفكر فيما قلته لنا. فقال: انظروا فيه بقلوب معتقدة للانصاف، يهدكم الله.

Imam Hasan Al-‘Askari (‘a) said: 'The Jews were speechless and confused and said: 'O Muhammad (S)! Give us some time to ponder over what you (S) have said to us'. He (S) said: 'Look into this with a believing heart and Allah (azwj) will Guide you'.

ثم أقبل صلى الله عليه وآله على النصارى فقال لهم: وأنتم قلتم: إن القديم عزوجل اتحد بالمسيح ابنه ما الذي أردتموه بهذا القول؟ أردتم أن القديم صار محدثا لوجود هذا المحدث الذي هو عيسى؟ أو المحدث الذي هو عيسى صار قديما لوجود القديم الذي هو الله؟ أو معنى قولكم: “ إنه اتحدبه “ أنه اختصه بكرامة لم يكرم بها أحدا سواه؟ فان أردتم أن القديم تعالى صار محدثا فقد أبطلتم، لآن القديم محال أن ينقلب فيصير محدثا، وإن أردتم أن المحدث صار قديما فقد أحلتم لان المحدث أيضا محال أن يصير قديما، وإن أردتم أنه اتحد به بأن اختصه واصطفاه على سائر عباده، فقد أقررتم بحدوث عيسى، وبحدوث المعنى الذي اتحد به من أجله، لانه إذا كان عيسى محدثا وكان الله اتحد به بأن أحدث به معنى صار به أكرم الخلق عنده، فقد صار عيسى وذلك المعنى محدثين، وهذا خلاف مابدأتم تقولونه.

Then he (S) turned towards the Christians and said to them: 'And you are saying that the Almighty Who (azwj), from the beginning is united with the Messiah (‘a), His (azwj) son. What do you intend with this? Do you intend by this that the One Who (azwj) is from before, is with the one who (‘a) was created after, and he (‘a) is Isa (‘a)? Or that the created one, who is Isa (‘a) has been with the eternal One from before Who is Allah (azwj)? Or do you mean by your words “He (azwj) is united with him (‘a)”, he (‘a) has been honoured especially, and no one else other than him (‘a) has been so? If you intend that the eternal High One (azwj) is together with the temporal one, this is invalid, for it is impossible for the eternal Being to be with the temporal one from before. And if you intend that the temporal being is with the Eternal Being, it is impossible, for the temporal being as well cannot be with the Eternal Being from before. If you intend that he (‘a) has been united with Him (azwj), and has been Made to be special and chosen over the rest of His (azwj) servants, then you would be invalidating that he (‘a) has been united with Him (azwj) from before. And if Allah (azwj) was united with him (‘a), meaning together with him (‘a) being the prestigious one of the creation, and is therefore a temporal being, this would be against what you said before'.

قال: فقالت النصارى: يا محمد إن الله تعالى لما أظهر على يد عيسى من الاشياء العجيبة ما أظهر، فقد اتخذه ولد ا على جهة الكرامة. فقال لهم رسول الله صلى الله عليه وآله : فقد سمعتم ما قلته لليهود في هذا المعنى الذي ذكرتموه.

Imam Hasan Al-‘Askari (‘a) said: 'The Christians said: 'O Muhammad (S)! When Allah (azwj) Manifested by the hands of Isa (‘a) strange things that He (azwj) Manifested, He (azwj) Took him (‘a) to be His (azwj) son by way of prestige'. The Messenger of Allah (S) said to them: 'You have heard what I (S) have said to the Jews in this meaning, that you are mentioning to me (S) '.

ثم أعاد صلى الله عليه وآله ذلك كله، فسكتوا إلا رجلا واحد منهم، فقال له: يا محمد أو لستم تقولون: إن إبراهيم خليل الله؟ ـ قال: قد قلنا ذلك. فقال: ـ فاذا قلتم ذلك فلم منعتمونا من أن نقول: إن عيسى ابن الله؟ فقال رسول الله صلى الله عليه وآله : إنهما لم يشتبها، لان قولنا: إن إبراهيم خليل الله، فانما هو مشتق من الخلة والخلة: فأما الخلة فانما معناها الفقر والفاقة، فقد كان خليلا إلى ربه فقيرا، وإليه منقطعا، وعن غيره متعففا معرضا مستغنيا، وذلك لما أريد قذفه في النار، فرمي به في المنجنيق فبعث الله تعالى جبرئيل عليه السلام وقال له: أدرك عبدي.

Then he (S) repeated that to all of them. They were all silent, except for one man from them who said: 'O Muhammad (S)! Are you (S) not saying that Ibrahim (‘a) is the Friend of Allah (azwj)?' He (S): 'We say that'. He said: 'If you (S) are saying that, why are you (S) stopping us saying that Isa (‘a) is the son of Allah (azwj)?' The Messenger of Allah (S) said: 'These two are not similar. We (S) are saying that Ibrahim (‘a) is the Friend (Khaleel) of Allah (azwj), it is derived from 'Khullat' or 'Khallat'. If you take as being derived from 'Khullat', then it stands for poverty and destitution. The Friend of Allah (azwj) is needy to his (‘a) Lord (azwj), and to Him (azwj) he (‘a) is, being cut off from the others, needless of them. And that when he (‘a) was catapulted into the fire, Allah (azwj) Sent Jibrail and Said to him: 'Consider My (azwj) servant'.

فجاءه فلقيه في الهواء، فقال: كلفني ما بدا لك فقد بعثني الله لنصرتك. فقال: بل حسبي الله ونعم الوكيل، إني لا أسأل غيره ولا حاجة لي إلا إليه. فسماه خليله أي، فقيره ومحتاجه، والمنقطع إليه عمن سواه.

He flew and met him (‘a) in mid-air, and said: 'Ask me, for Allah (azwj) has Sent me for your (‘a) help'. He (‘a) said: 'But sufficient for me (‘a) is Allah (azwj) and is the best Disposer of affairs. I (‘a) do not ask other than Him (azwj), and have no need from any, other than Him (azwj) '. He (‘a) was Named as Friend (Khaleel), poor to Him (azwj), needy of Him (azwj), and the one cut off from all apart from Him (azwj).

وإذا جعل معنى ذلك من الخلة وهو أنه قد تخلل ـ به ـ معانيه، ووقف على أسرار لم يقف عليها غيره كان معناه العالم به وباموره، ولا يوجب ذلك تشبيه الله بخلقه، ألا ترون أنه إذا لم ينقطع إليه لم يكن خليله؟ وإذا لم يعلم بأسراره لم يكن خليله؟ وأن من يلده الرجل، وإن أهانه وأقصاه، لم يخرج عن أن يكون ولده؟ لان معنى الولادة قائم.

And if you were to take that meaning from 'Khullat', and he (‘a) would be involved, by this meaning, and was Made aware of such secrets that apart from him (‘a) no one else had the knowledge of, and His (azwj) Orders, and this does not necessitate the likening of Allah (azwj) with His (azwj) creation. Do you see that had he (‘a) not cut himself off from others, he (‘a) would not have been His (azwj) Friend? And if he (‘a) was not aware of His (azwj) Secrets he (‘a) would not have been His (azwj) Friend? And one who is a son of a man, whether he is insulted by him or thrown out, it does not exit him from being his son? This is because the meaning of son by birth has been established.

ثم إن وجب ـ لانه قال الله: ابراهيم خليلي ـ أن تقيسوا أنتم فتقولوا: إن عيسى ابنه، وجب أيضا كذلك أن تقولوا لموسى: إنه ابنه، فان الذي معه من المعجزات لم يكن بدون ما كان مع عيسى، فقولوا إن موسى أيضا ابنه، وإنه يجوز أن تقولوا على هذا المعنى: شيخه وسيده وعمه ورئيسه وأميره كما قد ذكرته لليهود.

Then it necessitates, because Allah (azwj) has Referred to Ibrahim (‘a) as a Friend, in your analogy by saying that Isa (‘a) is His (azwj) son, then this would also necessitate Musa (‘a) as well to be referred by you as His (azwj) son, because he (‘a) had miracles similar to those of Isa (‘a). You would also call Musa (‘a) as His (azwj) son as well, and it would permit you to say in this meaning: 'His (azwj) Sheikh, and His (azwj) Chief, and His (azwj) Uncle, and His (azwj) President, and His (azwj) Commander, as mentioned to the Jews'.

فقال بعضهم: وفي الكتب المنزلة أن عيسى قال: أذهب إلى أبي. فقال رسول الله صلى الله عليه وآله: فان كنتم بذلك الكتاب تعملون، فان فيه: “ أذهب إلى أبي وأبيكم “ فقولوا: إن جميع الذين خاطبهم كانوا أبناء الله، كما كان عيسى ابنه من الوجه الذي كان عيسى ابنه، ثم إن ما في هذا الكتاب يبطل عليكم هذا ـ المعنى ـ الذي زعمتم أن عيسى من جهة الاختصاص كان ابنا له، لانكم قلتم: إنما قلنا: إنه ابنه لانه تعالى اختصه بما لم يختص به غيره، وأنتم تعلمون أن الذي خص به عيسى لم يخص به هؤلاء القوم الذين قال لهم عيسى: “ أذهب إلى أبي وأبيكم “ فبطل أن يكون الاختصاص لعيسى، لانه قد ثبت عندكم بقول عيسى لمن لم يكن له مثل اختصاص عيسى، وأنتم إنما حكيتم لفظة عيسى وتأولتموها على غير وجهها لانه إذا قال: “ أبي وأبيكم “ فقد أراد غير ما ذهبتم إليه ونحلتموه، وما يدريكم لعله عنى: أذهب إلى آدم وإلى نوح إن الله يرفعني إليهم ويجمعني معهم، وآدم أبي وأبوكم وكذلك نوح، بل ما أراد غير هذا

One of them said: 'And it is in the Book Sent down, that Isa (‘a) said: 'I (‘a) am going to my (‘a) Father (azwj) '. The Messenger of Allah (S) said: 'If you are doing things according to that Book, then it is there “I (‘a) am going to my (‘a) Father (azwj) and your Father (azwj) “. All those that have been addressed here were sons of Allah (azwj) just like Isa (‘a) was His (azwj) son, by the same token. Then, what is in this Book invalidates this meaning of yours that you are thinking of, that son-ship is especially for Isa (‘a). You are saying that he (‘a) is His (azwj) son, for the Almighty has made him (‘a) to be special apart from others, and you know that Isa (‘a) was Made to be special which the other people were not made to be, those that were addressed by him (‘a) when he (‘a) said: 'I (‘a) am going to my (‘a) Father (azwj) and your Father (‘a). This invalidates the specialization of Isa (‘a), for it has been established by you that there is no one special like Isa (‘a) and the same words have been used for others “my (‘a) Father (azwj) and your Father (azwj)” and could have meant something other than what you have taken it to be for he (‘a) could be saying that: 'I (‘a) am going to Adam (‘a), and to Noah (‘a). Allah (azwj) will Elevate me (‘a) like them and Make me (‘a) to be with them (‘a), and Adam (‘a) is my (‘a) father and your father, and similarly, Noah (‘a). But, in fact, he (‘a) did not mean anything other than this by it'.

قال: فسكتت النصارى، وقالوا: ما رأينا كاليوم مجادلا ولا مخاصما وسننظر في أمورنا.

Imam Hasan Al-‘Askari (‘a) said: 'The Christians were silenced and said: 'We have not see an arguer like the one today, and we shall look into our affairs'.

ثم اقبل رسول الله صلى الله عليه وآله على الدهرية فقال: وأنتم فما الذي دعاكم إلى القول بأن الاشياء لابدء لها وهي دائمة لم تزل، ولا تزال؟ فقالوا: لانا لا نحكم إلا بما نشاهد، ولم نجد للاشياء حدثا فحكمنا بأنها لم تزل ولم نجد لها انقضاء ولا فناء فحكمنا بأنها لا تزال.

Then the Messenger of Allah (S) turned towards the Dahriyya (Eternalists) and said: 'And you are making the claim by your words that all things have no beginning and are eternal, never passed away and will never pass away?' They said: 'We only issue judgment by what we see, and we have not found in things anything temporal, and so we have issued the principle that they have been here from the beginning, and we did not find in them anything that is destructive, and so have issued the principle that they will not pass away'.

فقال رسول الله صلى الله عليه وآله : أفوجدتم لها قدما، أم وجدتم لها بقاء أبد الآباد؟ فان قلتم: إنكم قد وجدتم ذلك أثبتم لانفسكم أنكم لم تزالوا على هيئتكم وعقولكم بلا نهاية، ولا تزالون كذلك ولئن قلتم هذا دفعتم العيان وكذبكم العالمون الذين يشاهدونكم. قالوا: بل لم نشاهد لها قدما ولا بقاء أبد الاباد.

The Messenger of Allah (S) said: 'Did you find them to be such before the beginning, or did you find that they will remain forever? For if you were to say: 'We have found these to be like that, then you have established for yourselves, that your faces and your intellects will not pass away and will not come to an end, and you will not pass away as well for you are saying this in defiance to the eyes and in falsification to the world that has witnessed you'. They said: 'But we have neither witnessed these from before nor will we be witnessing them into eternity'.

قال رسول الله صلى الله عليه وآله : فلم صرتم بأن تحكموا بالقدم والبقاء دائما؟ لانكم لم تشاهدوا حدوثها، وانقضاءها أولى من تارك التميز لها مثلكم، يحكم لها بالحدوث والانقضاء والانقطاع لانه لم يشاهد لها قدما ولا بقاء أبد الآباد. أو لستم تشاهدون الليل والنهار وأحدهما بعد الآخر؟ فقالوا: نعم. فقال: أترونهما لم يزالا ولا يزالان؟ فقالوا: نعم. قال: أفيجوز عندكم اجتماع الليل والنهار؟ فقالوا: لا.

The Messenger of Allah (S) said: 'How can you pass judgment on them being from before and their remaining for all eternity? This is because you have neither witnessed their coming into being, and their becoming non-existent. Does this make you higher than the one who like you, passes judgment of their occurrence and non- occurrence because he has not witnessed their being present from before and into all eternity, or do you not witness the night and the day, each one of them after the other?' They said: 'Yes'. He (S) said: 'Do you not see that both of them, neither of pass away nor both of them?' They said: 'Yes'. He (S) said: 'Is it possible, with you, that the night and day will become one?' They said: 'No'.

فقال صلى الله عليه وآله: فاذا ينقطع أحدهما عن الآخر فيسبق أحدهما، ويكون الثاني جاريا بعده. قالوا: كذلك هو. فقال: قد حكمتم بحدوث ما تقدم من ليل ونهار. لم تشاهدوهما، فلا تنكروا لله قدرة ثم قال صلى الله عليه وآله: أتقولون ما قبلكم من الليل والنهار متناه أم غير متناه؟ فان قلتم: غير متناه فكيف وصل إليكم آخر بلا نهاية لاوله؟ وإن قلتم: إنه متناه أم غير فقد كان ولا شئ منهما بقديم. قالوا: نعم. قال لهم: أقلتم أن العالم قديم ليس بمحدث وأنتم عارفون بمعنى ما أقررتم به، وبمعنى ما جحدتموه؟ قالوا: نعم.

He (S) said: 'If one of them were to be cut off from the other, will the other continue after it?' They said: 'That is so'. He (S) said: 'Then you have passed judgment on the temporal nature of the bygone day and night, both of which you have not witnessed. Do not be deniers of the Power of Allah (azwj) '. The he (S) said: 'What you have said before about the night and the day, are they finite or infinite? For if you were to say infinite, then how does the second one come to you without ending the first? And if you were to say finite, then you will have to admit that there was a time when none of them were present'. They said: 'Yes'. He (S) said to them: 'You have said that the universe does not have a beginning, and did not come into being, and you know the meaning of what you agree to by it and what you fight against? They said: 'Yes'.

قال رسول الله صلى الله عليه وآله : فهذا الذي نشاهده من الاشياء بعضها إلى بعض مفتخر، لانه لا قوام للبعض الا بما يتصل به، ألا ترى أن البناء محتاجا بعض أجزائه إلى بعض والا لم يتسق، ولم يستحكم، وكذلك سائر ما ترون. وقال صلى الله عليه وآله : فاذا كان هذا المحتاج ـ بعضه إلى بعض لقوته وتمامه ـ هو القديم، فأخبروني أن لو كان محدثا كيف كان يكون؟ وماذا كانت تكون صفته؟

The Messenger of Allah (S) said: 'This is what we see from the things, some of them are dependent on the others, because some of them cannot be established except by the others. Do you see a construction that some parts are dependent on some others or else it would not stand or be complete. The same is for the rest of what you see'. And he (S) said: 'If this was all interdependent on each other for strength and completion, and the completed state is eternal, tell me (S), if the parts were temporal, how would the completed structure be? What would be its qualities?'

قال: فبهتوا ـ وتحيروا ـ وعلموا أنهم لا يجدون للمحدث صفة يصفونه بها الا وهي موجودة في هذا الذي زعموا أنه قديم، فوجموا وقالوا: سننظر في أمرنا.

Imam Hasan Al-‘Askari (‘a) said: 'They were astonished and confused, and knew that they will never find a temporal matter and classify it and think of It as being part of the whole, and then claim the completed state to be eternal. They were dumbstruck and said: 'We will look into our affairs'.

ثم أقبل رسول الله صلى الله عليه وآله على الثنوية ـ الذين قالوا: النور والظلمة هما المدبران ـ فقال: وأنتم فما الذي دعاكم إلى ما قلتموه من هذا؟ فقالوا: لانا وجدنا العالم صنفين: خيرا وشرا، ووجدنا الخير ضد الشر، فأنكرنا أن يكون فاعل ـ واحد ـ يفعل الشئ وضده، بل لكل واحد منهما فاعل، ألا ترى أن الثلج محال أن يسخن كما أن النار محال أن تبرد، فأثبتنا لذلك صانعين قديمين: ظلمة ونورا.

Then the Messenger of Allah (S) turned towards the Thanawiyya (Dualists) – who said that light and darkness are the governing forces – and said: 'And you, what is it that makes you to claim that which you say from this?' They said: 'We have found in the universe duality, good and evil, and found good to be opposite of evil. We deny that there is one doer of something as well as its opposite, but each of it has a different doer. You see, ice cannot give heat just like it is impossible for fire to give out coolness. This has proven to us that there are two forces from before, darkness and light'.

فقال لهم رسول الله صلى الله عليه وآله : أفلستم قد وجدتم سوادا وبياضا، وحمرة وصفرة، وخضرة وزرقة؟ وكل واحدة ضد لسائرها لاستحالة اجتماع اثنين منهما في محل واحد، كما كان الحر والبرد ضدين لاستحالة اجتماعهما في محل واحد؟ قالوا: نعم. قال: فهلا أثبتم بعدد كل لون صانعا قديما ليكون فاعل كل ضد من هذه الالوان غير فاعل الضد الاخر؟! قال: فسكتوا.

The Messenger of Allah (S) said to them: 'Have you not found to be in existence black, and white, and red, and yellow, and green and blue? And each one of them is opposite to the rest of them, and it is impossible for any two of them to be together in one place, just like heat and cold are two opposite and it is impossible for them to be together in one place?' They said: 'Yes'. They why have you not proven it to yourselves for all these types a different doer, for the doer of one cannot be the doer of the opposite one?' Imam Hasan Al-‘Askari (‘a) said: 'They were silenced'.

ثم قال: وكيف اختلط النور والظلمة، وهذا من طبعه الصعود، وهذه من طبعها النزول؟ أرأيتم لو أن رجلا أخذ شرفا يمشي اليه والاخر غربا أكان يجوز ـ عندكم ـ أن يلتقيا ماداما سائرين على وجوههما؟ قالوا: لا. قال: فوجب أن لا يختلط النور والظلمة، لذهاب كل واحد منهما في غير جهة الاخر، فكيف حدث هذا العالم من امتزاج ماهو محال أن يمتزج؟ بل هما مدبران جميعا مخلوقان، فقالوا: سننظر في امورنا.

Then he (S) said: 'And how can light be mixed with darkness, and this one has the quality of ascension and this one has the quality of descent? You see, if a man walks towards the east and another to the west, do you find it possible for them to meet up on the way face to face?' They said: 'No'. He (S) said: 'This necessitates that light and darkness will never mix for each of them is on another direction. How did this universe come into being, from the blending of those that are impossible to blend? But, they are both forces of creation altogether'. They said: 'We will look into our affairs'.

ثم أقبل على مشركي العرب فقال: وأنتم فلم عبدتم الاصنام من دون الله؟ فقالوا: نتقرب بذلك إلى الله تعالى. فقال: أو هي سامعة مطيعة لربها، عابدة له، حتى تتقربوا بتعظيمها إلى الله؟ قالوا: لا. قال: فأنتم الذين تنحتونها بأيديكم؟ ـ قالوا: نعم. قال: ـ فلئن تعبدكم هي ـ لو كان يجوز منها العبادة ـ أحرى من أن تعبدوها اذا لم يكن أمركم بتعظيمها من هو العارف بمصالحكم وعواقبكم والحكيم فيما يكلفكم؟

Then he (S) turned towards the Arab Polytheists and said: 'And you, why are you worshipping idols apart from Allah (azwj)?' They said: 'We draw nearer to Allah (azwj) by that'. He (S) said: 'Or do they listen, obey their Lord (azwj) worship Him (azwj), so that you draw closer to Allah (azwj) by their greatness?' They said: 'No'. He (S) said: 'You are the ones who made them with your hands?' They said: 'Yes'. He (S) said: 'If they were to worship you then that could have been permissible rather than you to worship them. Have you been Ordered to revere them by the One Who (azwj) knows your betterment and the consequences, and is Wise in what efforts He (azwj) Places on you?

قال: فلما قال رسول الله صلى الله عليه وآله هذا اختلفوا: فقال بعضهم: ان الله قد يحل في هياكل رجال كانوا على هذه الصور التي صورناها، فصورنا هذه، نعظمها لتعظيمنا تلك الصور التي حل فيها ربنا.

When the Messenger of Allah (S) said that, there were differences among them. Some of them said: 'Allah (azwj) had Entered in a man who was of such a face, which we have, and these are the faces of such people. We revere them with our reverence those faces in whom our Lord (azwj) had Entered'.

وقال آخرون منهم: ان هذه صور أقوام سلفوا كانوا مطيعين لله قبلنا، فمثلنا صورهم وعبدناها تعظيما لله

And another group of them said: 'These are the images of people who lived in history and they were obedient to Allah (azwj) before us. These are the likeness of their faces, and we worship them in reverence to Allah (azwj)’.

وقال آخرون ـ منهم ـ: ان الله لما خلق آدم، وأمر الملائكة بالسجود له، كنا نحن أحق بالسجود لادم من الملائكة، ففاتنا ذلك، فصورنا صورته فسجدنا لها تقربا إلى الله كما تقربت الملائكة بالسجود لادم إلى الله تعالى، وكما أمرتم بالسجود ـ بزعمكم ـ إلى جهة مكة ففعلتم، ثم نصبتم في غير ذلك البلد ـ بأيديكم ـ محاريب سجدتم اليها، وقصدتم الكعبة لا محاريبكم، وقصدكم في الكعبة إلى الله تعالى لا اليها.

And another group of them said: 'When Allah (azwj) Created Adam (‘a), and Ordered the Angels to prostrate to him (‘a), this gives us more right than the prostration of Angels to Adam (‘a), and that is what we do. We make the images of him (‘a) and prostrate to them to be nearer to Allah (azwj), just like the Angels drew closer to Allah (azwj) by prostrating to Adam (‘a). And if you (‘a) have been ordered to prostrate, as per your (S) allegation, towards Mecca, and you (S) are doing that, then you established in other cities, with your hands, niches where you prostrate towards it, and your intention is towards the Ka’abah and not your niches, and your intention is to Allah (azwj) and not to the Ka’abah'.

فقال رسول الله صلى الله عليه وآله: أخطأتم الطريق وضللتم، أما أنتم - وهو صلى الله عليه وآله يخاطب الذين قالوا: ان الله يحل في هياكل رجال كانوا على هذه الصور التي صورناها، فصورنا هذه نعظمها لتعظيمنا لتلك الصور التي حل فيها ربنا - فقد وصفتم ربكم بصفة المخلوقات، أو يحل ربكم في شئ حتى يحيط به ذلك الشي؟ فأي فرق بينه اذن وبين سائر ما يحل فيه من لونه وطعمه ورائحته ولينه وخشونته وثقله وخفته؟

The Messenger of Allah (S) said: 'You have erred in your ways and have gone astray, and you – (and he (S) was addressing those who had said: 'Allah (azwj) had Entered into a man who had this face which we have imagined, and made these and revere them in our reverence those faces in which our Lord (azwj) had Entered) – you have attributed to your Lord (azwj) with the attributes of the creatures, or your Lord (azwj) Entered into something until He (azwj) was overcome with that thing? What is the difference then between that and the rest of those, which contain colour, and taste and smell, smoothness, and roughness, and heaviness and lightness'.

ولم صار هذا المحلول فيه محدثا وذلك قديما دون أن يكون ذلك محدثا وهذا قديما وكيف يحتاج إلى المحال من لم يزل قبل المحال وهو عزوجل لا يزال كما لم يزل؟ فاذا وصفتموه بصفة المحدثات في الحلول فقد لزمكم أن تصفوه بالزوال ـ والحدوث ـ. وأما ما وصفتموه بالزوال والحدوث فصفوه بالفناء، فان ذلك أجمع من صفات الحال والمحلول فيه، وجميع ذلك يغير الذات، فان جاز أن يتغير ذات الباري تعالى بحلوله في شئ جاز أن يتغير بأن يتحرك ويسكن ويسود ويبيض ويحمر ويصفر وتحله الصفات التى تتعاقب على الموصوف بها حتى يكون فيه جميع صفات المحدثين، ويكون محدثا ـ عن الله تعالى عن ذلك.

And why is the recipient body temporal and that which went into it is eternal apart from the recipient body being eternal and the entering one being temporal, and how did it become needy for a one which will pass away before the eternal one and He (azwj) is the Almighty, who will not Pass away? You have attributed the attributes of a temporal being of entering, then it necessitates you to attribute to Him (azwj) the attributes of decline, and of temporal nature. And since you have attributed Him (azwj) with the attributes of entering, and declining, then you also have to attribute Him (azwj) with the attribute of destruction. All these are the attributes of the recipient body and the one entering into it, and all these are without the self, for it will have to be permissible for change to take place. If the Self of Allah (azwj) does not Change when Entering into something, then it is also possible for change not to take place with movement or stillness, and blackness and whiteness and redness and yellowness when they enter into something. These are all the attributes of temporal beings and Allah (azwj) is Higher than that'.

ثم قال رسول الله صلى الله عليه وآله : فاذا بطل ما ظننتموه من أن الله يحل في شئ فقد فسد ما بنيتم عليه قولكم. قال: فسكت القوم، وقالوا: سننظر في أمورنا.

Then the messenger of Allah (S) said: 'This invalidates your conjecture that Allah (azwj) Enters into something, and therefore your destroyed what you built in your words'. Imam Hasan Al-‘Askari (‘a) said: 'The group were silenced and said: 'We shall look into our affairs'.

ثم أقبل على الفريق الثاني فقال لهم: أخبرونا عنكم اذا عبدتم صور من كان يعبد الله فسجدتم لها وصليتم، فوضعتم الوجوه الكريمة على التراب ـ بالسجود لها ـ فما الذي أبقيتم لرب العالمين؟ أما علمتم أن من حق من يلزم تعظيمه وعبادته أن لايساوى به عبده؟ أرأيتم ملكا عظيما اذا ساويتموه بعبيده في التعظيم والخشوع والخضوع أيكون في ذلك وضع للكبير كما يكون زيادة في تعظيم الصغير؟ فقالوا: نعم.

Then he (S) towards the second group and said to them: 'Tell me, when you worship the images of those who were the worshippers of Allah (azwj), prostrate to them and Pray to them, and place your honourable faces onto the ground, by prostration to them, what have you left for the Lord (azwj) of the worlds? Do you not know that that it is His (azwj) Right not to be regarded as equal to His (azwj) servants? Do you see a great king, when he is equalled to his servant in veneration, reverence and submission, would belittle him in his greatness like the increase in the reverence to the small one?' They said: 'Yes'.

قال: أفلا تعلمون أنكم من حيث تعظمون الله بتعظيم صور عباده المطيعين له تزرون على رب العالمين؟ قال: فسكت القوم بعد أن قالوا: سننظر في امورنا.

He (S) said: 'Do you not realize that in revering Allah (azwj) by revering the images of His (azwj) obedient servant, you are insulting the Lord (azwj) of the worlds?' Imam Hasan Al-‘Askari (‘a) said: 'The group was silenced, and afterwards said: 'We shall look into our affairs'.

ثم قال رسول الله صلى الله عليه وآله للفريق الثالث: لقد ضربتم لنا مثلا، وشبهتمونا بأنفسكم ولا سواء، وذلك أنا عباد الله مخلوقون مربوبون نأتمر له فيما أمرنا، وننزجر عما زجرنا، ونعبده من حيث يريده منا، فاذا أمرنا بوجه من الوجوه أطعناه ولم نتعد إلى غيره مما لم يأمرنا ولم يأذن لنا، لانا لا ندري لعله ـ ان ـ أراد منا الاول فهو يكره الثاني، وقد نهانا أن نتقدم بين يديه، فلما أمرنا أن نعبده بالتوجه إلى الكعبة أطعنا، ثم أمرنا بعبادته بالتوجه نحوها في سائر البلدان التي نكون بها فأطعنا، فلم نخرج في شئ من ذلك من اتباع أمره، والله عزوجل حيث أمر بالسجود لادم لم يأمر بالسجود لصورته التي هي غيره، فليس لكم أن تقيسوا ذلك عليه، لانكم لا تدرون لعله يكره ما تفعلون اذ لم يأمركم به.

Then the Messenger of Allah (S) said to the third group: 'You have compared yourselves with us and we are not equal. I (S) am a servant of Allah (azwj), Created and Nourished, acting in accordance with what we have been Ordered to do, and staying away from what we have been Prohibited from. We worship Him (azwj) in whichever way He (azwj) Wants us to. If He (azwj) Orders us to a particular way from all the ways, we obey Him (azwj) and do not go in any other way which He (azwj) has neither Ordered us to nor Permitted us. We do not know of His (azwj) Intention from us in the first way and He (azwj) does not Like the second one, and He (azwj) has Prohibited us to precede Him (azwj). When He (azwj) Ordered us to worship towards the Ka’abah, we obeyed Him (azwj). Then He (azwj) Ordered us to worship Him (azwj) by facing towards the Ka’abah from the rest of the cities, we obeyed Him (azwj). We never exited from anything of His (azwj) order from the beginning. And Allah (azwj) the Almighty Ordered the prostration to Adam (‘a), He (azwj) did not Order the prostration to his (‘a) image for that is other than him (‘a) and it is not for you to draw analogies from, because you do not know that you might be doing that which you have not been Ordered to do'.

وقال لهم رسول الله صلى الله عليه وآله أرأيتم لو أذن لكم رجل دخول داره يوما بعينه ألكم أن تدخلوها بعد ذلك بغير أمره؟ أو لكم أن تدخلوا دارا له اخرى مثلها بغير أمره؟ أو وهب لكم رجل ثوبا من ثيابه، أو عبدا من عبيده، أو دابة من دوابه، ألكم أن تأخذوا ذلك؟ ـ قالوا: نعم. قال: ـ فان لم تأخذوه، أخذتم آخر مثله؟ قالوا: لا، لانه لم يأذن لنا في الثاني كما أذن لنا في الاول.

And the Messenger of Allah (S) said: 'Do you see, if a man permits you to enters his house one day, does this give you the permit to enter his house after that without his order? Or can you enter another one of his houses without his order? Or if a man endows you a dress from his dresses, or a servant from his servants, or an animal from his animals, is it for you to take this?' They said: 'Yes'. He (S) said: 'And if you do not take it and decide to take something else like that instead?' They said: 'No, for he has not permitted us to take the second one as he had permitted us to take the first'.

قال صلى الله عليه وآله : فأخبروني الله تعالى أولى بأن لا يتقدم على ملكه بغير أمره أو بعض المملوكين؟ قالوا: بل الله أولى بأن لا يتصرف في ملكه بغير أمره واذنه. قال: فلم فعلتم، ومتى أمركم أن تسجدوا لهذه الصور؟ قال: فقال القوم: سننظر في امورنا، ثم سكتوا.

He (S) said: 'Tell me (S), Is not Allah (azwj) Higher that no one should precede Him (azwj) in any matter in His (azwj) Kingdom without His (azwj) Order or other servants?' They said: 'But, Allah (azwj) is Higher that there should be none preceding Him (azwj) without His (azwj) Order and His (azwj) Permission'. He (S) said: 'Why then do you do this. When did He (azwj) Order you to prostrate to these images?' Imam Hasan Al-‘Askari (‘a) said: 'The group said: 'We shall look into our affairs', then they were silent.

وقال الصادق عليه السلام : فوالذي بعثه بالحق نبيا ما أتت على جماعتهم ثلاثة أيام حتى أتوا رسول الله صلى الله عليه وآله فأسلموا، وكانوا خمسة وعشرين رجلا من كل فرقة خمسة وقالوا: ما رأينا مثل حجتك يا محمد، نشهد أنك رسول الله.

Imam As-Sadiq (‘a) said: 'By the One Who (azwj) Sent him (S) as a true Prophet (S), three days had not passed with that group, when they came over to the Messenger of Allah (S), and accepted Islam. And there were twenty-five men, five from each group, and said: 'We have not seen proofs the like of yours (S), O Muhammad (S)! We bear witness that you (S) are the Messenger (S) of Allah (azwj) '1.

وقال الصادق عليه السلام : قال أمير المؤمنين عليه السلام : فأنزل الله :الحمد لله الذي خلق السموات والارض وجعل الظلمات والنور ثم الذين كفروا بربهم يعدلون فكان في هذه الاية ردا على ثلاثة أصناف منهم: لما قال: الحمد لله الذي خلق السموات والارض . فكان ردا على الدهرية الذين قالوا: الاشياء لابدء لها وهي دائمة.

And Imam As-Sadiq (‘a) said that the Commander of the Faithful (‘a) said: 'Allah (azwj) Sent down:

“All praise is due to Allah, Who created the heavens and the earth and made the darkness and the light; yet those who disbelieve set up equals with their Lord” (6:1).

In this Verse was the refutation of three types from them, when He (azwj) said: “All praise is due to Allah, Who created the heavens and the earth” This is the refutation of the Eternalists who said that all things do not have a beginning and are eternal'.

ثم قال وجعل الظلمات والنور فكان ردا على الثنوية الذين قالوا: ان النور والظلمة هما المدبران. ثم قال ثم الذين كفروا بربهم يعدلون فكان ردا على مشركي العرب الذين قالوا: ان أوثاننا آلهة. ثم أنزل الله تعالى قل هو الله أحد إلى آخرها، فكان فيها ردا على كل من ادعى من دون الله ضدا أو ندا.

Then He (azwj) said: “and made the darkness and the light” This was the refutation of the Dualists who said that light and darkness are the two governing forces. Then He (azwj) said: “yet those who disbelieve set up equals with their Lord” This was a refutation against the Arab Polytheists who said that their idols are the gods. Then Allah (azwj) Sent down:

“Say: He, Allah, is One” (112:1).

“Allah is He on Whom all depend” (112:2).

“He begets not, nor is He begotten” (112:3).

“And none is like Him” (112:4).

In this was the refutation of all those who called to other than Allah (azwj) or set up equals to Him (azwj) '.

قال: فقال رسول الله صلى الله عليه وآله لاصحابه: قولوا: اياك نعبد أي نعبد واحدا لا نقول كما قالت الدهرية: ان الاشياء لابدء لها وهي دائمة، ولا كما قالت الثنوية الذين قالوا: ان النور والظلمة هما المدبران، ولا كما قال مشركو العرب: ان أوثاننا آلهة، فلا نشرك بك شيئا، ولا ندعو من دونك الها كما يقول هؤلاء الكفار، ولا نقول كما قالت اليهود والنصارى: ان لك ولدا، تعاليت عن ذلك ـ علوا كبيرا ـ. قال: فذلك قوله: وقالوا لن يدخل الجنة الا من كان هودا أو نصارى.

Imam As-Sadiq (‘a) said that the Messenger of Allah (S) said to his (S) companions:

إِيَّاكَ نَعْبُدُ

“Say. ‘Thee do we serve’” (1:5).

Meaning, we worship One, and we do not say what the Eternalists say that all things have no beginning and they are eternal, and not as the Dualists who say that light and darkness are the governing forces, and not like what the Arab Polytheists say that they idols are the gods. We do not associate with You (azwj) anything, and do not seek from a God other than You (azwj), as the saying of these infidels, and we do not say as the Jews and the Christians do, that You (azwj) have a son, Exalted from all that, Higher and Greater'. He (‘a) said: 'And similarly is His (azwj) Words “And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian.”

وقال غيرهم من هؤلاء الكفار ما قالوا، قال الله تعالى: يا محمد تلك أمانيهم التي يتمنونها بلا حجة قل هاتوا برهانكم و حجتكم على دعواكم ان كنتم صادقين كما أتى محمد ببراهينه التي سمعتموها. ثم قال: بلى من أسلم وجهه لله يعنى كما فعل هؤلاء الذين آمنوا برسول الله صلى الله عليه وآله لما سمعوا براهينه وحججه وهو محسن في عمله لله. فله أجره ـ ثوابه ـ عند ربه يوم فصل القضاء ولا خوف عليهم حين يخاف الكافرون مما يشاهدونه من العقاب ولا هم يحزنون عند الموت لان البشارة بالجنان تأتيهم.

And when other than these infidels said what they did say, Allah (azwj) said: “These are their vain desires” which they desire without any proof “Say: Bring your proof” and your proofs of your claims “if you are truthful” just like the proofs that Muhammad (S) has presented which you have heard. Then He (azwj) said: “Yes! whoever submits himself entirely to Allah” meaning, just like how these believers have acted by the Messenger of Allah (S) when they heard his (S) evidence and proofs “and he is the doer of good (to others)” in his action for Allah (azwj). “He has his reward from his Lord” on the Day of Judgment “and there is no fear for him” the fear that the infidels will have when they witness the Punishment “nor shall he grieve” at the time of death for he will be given the good news of Paradise.

قوله عزوجل:

The Words of the Almighty:

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ ۗكَذَٰلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

“And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so, Allah shall judge between them on the day of resurrection in what they differ” (2:113). 2

قال الامام عليه السلام : قال الله تعالى وقالت اليهود ليست النصارى على شئ من الدين بل دينهم باطل وكفر، وقالت النصارى ليست اليهود على شئ من الدين بل دينهم باطل وكفر وهم يتلون ـ اليهود ـ الكتاب التوراة.

Imam Hasan Al-‘Askari (‘a) said: 'Allah (azwj) said: “And the Jews say: The Christians do not follow anything (good)” from the religion, in fact their religion is false and infidelity, “and the Christians say: The Jews do not follow anything (good)” from the religion, in fact their religion is false and infidelity “while they” the Jews “recite the (same) Book” the Torah'.

فقال: هؤلاء وهؤلاء مقلدون بلا حجة وهم يتلون الكتاب فلا يتأملونه ليعملوا بما يوجبه فيتخلصوا من الضلالة. ثم قال كذلك قال الذين لا يعلمون الحق ولم ينظروا فيه من حيث أمرهم الله فقال بعضهم لبعض ـ وهم مختلفون ـ كقول اليهود والنصارى بعضهم لبعض، هؤلاء يكفر هؤلاء، وهؤلاء يكفر هؤلاء. ثم قال الله تعالى فالله يحكم بينهم يوم القيامة فيما كانوا فيه يختلفون في الدنيا يبين ضلالهم وفسقهم، ويجازي كل واحد منهم بقدر استحقاقه.

These ones and those ones are emulating without proof, and they read the Book, but they do not ponder over it so that they can act on what it obligates them to do, so they can be finished from the ignorance. Then He (azwj) said: ''Even thus say those who have no knowledge” the truth, and they do not look at what Allah (azwj) has Ordered them. Some of them said to the others, and they had differed, like the saying of the Jews and the Christians said some of them to some others, these ones have disbelieved, those ones have disbelieved. Then Allah (azwj) said: ''so Allah shall judge between them on the day of resurrection in what they differ” in the world, and Expose their straying and their mischief, and Recompense each one of them according to what they deserve.

وقال الحسن بن علي بن أبي طالب عليهما السلام : انما انزلت الاية لان قوما من اليهود، وقوما من النصارى جاءوا إلى رسول الله صلى الله عليه وآله فقالوا: يا محمد اقض بيننا. فقال صلى الله عليه وآله : قصوا علي قصتكم. فقالت اليهود: نحن المؤمنون بالاله الواحد الحكيم وأوليائه، وليست النصارى على شئ من الدين والحق. وقالت النصارى: بل نحن المؤمنون بالاله الواحد الحكيم وأوليائه وليست هؤلاء اليهود على شئ من الحق والدين.

And Imam Hasan Ibn Ali Ibn Abu Talib (‘a) said: 'This Verse was Revealed when a group from the Jews and a group from the Christians came over to the Messenger of Allah (S) and said: 'O Muhammad (S)! Judge between us'. He (S) said: 'Relate to me (S) your stories'. The Jews said: 'We are believers in One God, the Wise, and His (azwj) friends (‘a), and the Christians are not on anything from the religion and the truth'. And the Christians said: 'In fact, we are believers in One God, the Wise, and His (azwj) friends (‘a), and these Jews are not on anything from the truth and the religion'.

فقال رسول الله صلى الله عليه وآله : كلكم مخطئون مبطلون فاسقون عن دين الله وأمره. فقالت اليهود: كيف نكون كافرين وفينا كتاب الله التوراة نقرأه؟ وقالت النصارى: كيف نكون كافرين وفينا كتاب الله الانجيل نقرأه؟ فقال رسول الله صلى الله عليه وآله : انكم خالفتم أيها اليهود والنصارى كتاب الله ولم تعملوا به، فلو كنتم عاملين بالكتابين لما كفر بعضكم بعضا بغير حجة، لان كتب الله أنزلها شفاء من العمى، وبيانا من الضلالة، يهدي العاملين بها إلى صراط مستقيم، كتاب الله اذا لم تعملوا به كان وبالا عليكم، وحجة الله اذا لم تنقادوا لها كنتم لله عاصين ولسخطه متعرضين.

The Messenger of Allah (S) said: 'All of you have erred, and are false ones and mischief makers from the religion of Allah (azwj) and His (azwj) Orders'. The Jews said: 'How can we be disbelievers and with us is the Book of Allah (azwj), the Torah, which we read?' And the Christians said: 'How can we be disbelievers, and with us is the Book of Allah (azwj), the Evangel, which we read?' The Messenger of Allah (S) said: 'O Jews and Christians! You are going against the book of Allah (azwj) and are not acting in accordance with it. If you were acting in accordance with these two Books, why would you declare each other to be infidels without proof? This is because the Books of Allah (azwj) have been Sent down as a healing for the communities, and Expose the straying and guide those who act in accordance with them on the Straight Path. If you do not act in accordance with the Book of Allah (azwj), it would be a scourge on you, and if are not led by the proof of Allah (azwj), you will become disobedient to Allah (azwj) and be subject to His Wrath'.

ثم أقبل رسول الله صلى الله عليه وآله على اليهود فقال: احذروا أن ينالكم بخلاف أمر الله وبخلاف كتابه ماأصاب أوائلكم الذين قال الله تعالى فيهم فبدل الذين ظلموا قولا غير الذي قيل لهم وأمروا بأن يقولوه. قال الله تعالى فأنزلنا على الذين ظلموا رجزا من السماء عذابا من السماء طاعونا نزل بهم، فمات منهم مائة وعشرون ألفا، ثم أخذهم بعد قباع فمات منهم مائة وعشرون ألفا أيضا، وكان خلافهم أنهم لما بلغوا الباب رأوا بابا مرتفعا فقالوا: ما بالنا نحتاج إلى أن نركع عند الدخول هاهنا، ظننا أنه باب متطامن لابد من الركوع فيه، وهذا باب مرتفع، والى متى يسخربنا هؤلاء؟ ـ يعنون موسى ثم يوشع بن نون ـ ويسجدوننا في الاباطيل، وجعلوا أستاهم نحو الباب، وقالوا بدل قولهم حطة الذي أمروا به: هطا سمقانا، يعنون حنطة حمراء، فذلك تبديلهم.

Then the Messenger of Allah (S) turned towards the Jews and said: 'Be cautioned! Do not go against the Order of Allah (azwj) and His (azwj) Book, lest you be in same Punishment as your former ones about whom Allah (azwj) Says:

“But those who were unjust changed it for a saying other than that which had been spoken to them” (2:59).

And ordered that what they said. Allah (azwj) says:

“So, We sent upon those who were unjust a pestilence from heaven, because they transgressed” (2:59).

Punishment from the sky, plague Sent down upon them, and a hundred and twenty thousand of them died. Then they were grabbed by another, and another one hundred and twenty thousand of them died as well. And they had opposed, when they were told about the door and they saw it to be high. They said: 'We have no need to bow when entering this door. We had thought it would be a low door and we would have to bow, and this is a high door, and they (‘a) are just mocking us – meaning Musa (‘a) and Joshua Ibn Noon – and making us to do prostrations in vain'. They went towards the door and, instead of 'Hittatun' as they had been ordered, they said instead 'Hitta Samkana', meaning 'Red Wheat', that is how they changed them'3.

وقال أمير المؤمنين عليه السلام : فهؤلاء بنو اسرائيل نصب لهم باب حطة وأنتم يا معشر أمة محمد نصب لكم باب حطة أهل بيت محمد صلى الله عليه وآله، وأمرتم باتباع هداهم ولزوم طريقتهم، ليغفر ـ لكم ـ بذلك خطاياكم وذنوبكم، وليزداد المحسنون منكم، وباب حطتكم أفضل من باب حطتهم، لان ذلك ـ كان ـ باب خشب، ونحن الناطقون الصادقون المرتضون الهادون الفاضلون، كما قال رسول الله صلى الله عليه وآله : “ ان النجوم في السماء أمان من الغرق، وان أهل بيتي أمان لامتي من الضلالة في أديانهم، لا يهلكون فيها مادام فيهم من يتبعون هديه وسنته “.

And the Commander of the Faithful (‘a) said: 'For the Children of Israel, the Door of Hitta was set up, and you, O group of community of Muhammad (S)! the Door of Hiita that has been set up for you is the People of the Household (‘a) of Muhammad (S), and you have been Ordered to follow their (‘a) guidance and necessitate upon yourselves their (‘a) way, so that your mistakes and your sins can be Forgiven by that, and your good deeds can be Increased, and your Door of Hitta is better than their Door of Hitta. This is because theirs is only a wooden door, whereas we (‘a) are the speaking ones, the truthful, the Chosen ones, the Guides and the Virtuous ones. This is as the Messenger of Allah (S) said: 'The stars in the sky are a source of safety from drowning, and the People (‘a) of my (S) Household are a source of safety for my (S) from straying in their religion, so long as they remain in their (‘a) obedience, their (‘a) guidance and their (‘a) way (Sunnah)'.

أما أن رسول الله صلى الله عليه وآله قد قال: “ من أراد أن يحيا حياتي، وأن يموت مماتي، أن يسكن الجنة التي وعدني ربي، وأن يمسك قضيبا غرسه بيده وقال له: كن فكان، فليتول علي بن أبي طالب عليه السلام، وليوال وليه، وليعاد عدوه، وليتول ذريته الفاضلين المطيعين لله من بعده، فانهم خلقوا من طينتي، ورزقوا فهمي وعلمي، فويل للمكذب بفضلهم من أمتي القاطعين فيهم صلتي، لا أنالهم الله شفاعتي “

Whosoever intends to have a life like mine (S), and have a death like mine (S), and settle in Paradise which has been Promised to me (S) by my (S) Lord (azwj) Who (azwj) has Wiped this tree with His (azwj) Hand and Said to it 'Be' and it was, should accept the Mastership of Ali Ibn Abu Talib (‘a) and befriend his (‘a) friends and be inimical to his (‘a) enemies, and the Mastership of his (‘a) Progeny (‘a) after him (‘a), the preferred ones, the obedient ones of Allah (azwj) after him (‘a), for they (‘a) have been Created from my (S) essence, and have been Granted the sustenance of my (S) understanding and my (S) knowledge. So, woe be unto those of my (S) community who deny their (‘a) preference and cut off my (S) connection with them (‘a). May Allah (azwj) deny them my (S) intercession'4.

وقال أمير المؤمنين عليه السلام : فكما أن بعض بني اسرائيل أطاعوا فأكرموا، وبعضهم عصوا فعذبوا، فكذلك تكونون أنتم. قالوا: فمن العصاة يا أمير المؤمنين؟ قال عليه السلام : الذين أمروا بتعظيمنا أهل البيت، وتعظيم حقوقنا، فخالفوا ذلك، وعصوا وجحدوا حقوقنا واستخفوا بها، وقتلوا أولاد رسول الله صلى الله عليه وآله الذين أمروا بأكرامهم ومحبتهم، قالوا: يا أمير المؤمنين وان ذلك لكائن؟ قال عليه السلام : بلى خبرا حقا، وأمرا كائنا، سيقتلون ولدي هذين الحسن الحسين عليهما السلام .

The Commander of the Faithful (‘a) said: 'Just as some of the Children of Israel became honourable due to their obedience and some of them disobeyed and were Punished, so will it be for you'. They said: 'Who are the disobedient ones, O Commander of the Faithful (‘a)?' He (‘a) said: 'They are the ones who were Ordered to revere us (‘a) the People of the Household (‘a), and respect our (‘a) rights, and opposed that, and disobeyed and fought against our (‘a) rights, and considered that to be of less importance, and killed the children of the Messenger of Allah (S) whom (‘a) they were Ordered to honour and love'. They said: 'O Commander of the Faithful (‘a)! Is that going to happen?' He (‘a) said: 'Yes, this News is true, and this affair will take place. They will kill my sons Al-Hasan (‘a) and Al-Husayn (‘a) '.

ثم قال أمير المؤمنين عليه السلام : وسيصيب ـ أكثر ـ الذين ظلموا رجزا في الدنيا بسيوف ـ بعض ـ من يسلط الله تعالى عليهم للانتقام بما كانوا يفسقون كما أصاب بني اسرائيل الرجز. قيل: ومن هو؟ قال: غلام من ثقيف، يقال له المختار بن أبي عبيد.

Then the Commander of the Faithful (‘a) said: 'The plague of swords will befall on most of these unjust ones, in this world. On some of them, Allah (azwj) will Make a ruler overcome them, and take revenge for their mischief, like the falling of the plague on the Children of Israel'. They said: 'And who is he?' He (‘a) said: 'A boy from the Clan of Thaqeef called “Al Mukhtar Ibn Abu Ubayd''.

وقال على بن الحسين عليهما السلام : فكان ذلك بعد قوله هذا بزمان. وان هذا الخبر اتصل بالحجاج بن يوسف عليه لعائن الله من قول علي بن الحسين عليهما السلام فقال: أما رسول الله فما قال هذا، وأما علي بن أبي طالب فأنا أشك هل حكاه عن رسول الله، وأما علي بن الحسين فصبي مغرور، يقول الاباطيل ويغربها متبعوه، اطلبوا الي المختار. فطلب، وأخذ فقال: قدموه إلى النطع واضربوا عنقه فأتي بالنطع فبسط وأنزل عليه المختار، ثم جعل الغلمان يجيئون ويذهبون لا يأتون بالسيف.

Imam Ali Ibn Al-Husayn (‘a) said: 'And that what he (‘a) said, happened in this time period. And this news was conveyed to Hajjaj Ibn Yusuf. Curse of Allah (azwj) be upon him, from the words of Ali Ibn Al-Husayn (‘a): 'He said: 'The Messenger of Allah (S) did not say this, I have doubts on what Ali Ibn Abu Talib (‘a) has narrated from the Messenger of Allah (S). And as for Ali Ibn Al-Husayn (‘a), he (‘a) is an arrogant person. He (‘a) fabricates things and his (‘a) followers act upon them. Go and seek out Al-Mukhtar for me!' They sought him, and captured him. He said: 'Take him to the altar and cut off his neck'. They took him to the altar made Al-Mukhtar lay down on it. Then the attendants kept going here and there and were not getting the sword.

قال الحجاج: مالكم؟ قالوا: لسنا نجد مفتاح الخزانة، وقد ضاع منا، والسيف في الخزانة. فقال المختار: لن تقتلني، ولن يكذب رسول الله صلى الله عليه وآله، ولئن قتلتني ليحييني الله حتى أقتل منكم ثلاثمائة وثلاثة وثمانين ألفا.

Al-Hajjaj said: 'What is wrong with you?' They said: 'We do not have the keys to the treasury, and cannot find them, and the sword is in the treasury'. Al-Mukhtar said: 'You will not be able to kill me, and will not be able to falsify the Messenger of Allah (S). And even if you were to kill me, Allah (azwj) will Revive me until I kill three hundred and eighty-three thousands of you'.

فقال الحجاج لبعض حجابه: أعط السياف سيفك يقتله به. فأخذ السياف بسيفه فجاء ليقتله به، والحجاج يحثه ويستعجله، فبينا هو في تدبيره اذ عثر والسيف في يده، وأصاب السيف بطنه، فشقه ومات، وجاء بسياف آخر، وأعطاه السيف فلما رفع يده ليضرب عنقه لدغته عقرب وسقط فمات، فنظروا واذا العقرب، فقتلوه.

Al-Hajjaj said to one of his ushers: 'Give your sword to the executioner so that he can kill him with it'. The executioner took and sword and went to kill him with it and Al-Hajjaj was urging him on to make haste. He was in the process of this execution when the sword fell from his hand and fell on his own back splitting it, and he died. Then he called for another executioner and gave him a sword. When he lifted the sword to strike his neck, a scorpion bit him, and he fell down dead. They looked and saw the scorpion, and killed it.

فقال المختار: يا حجاج انك لن تقدر على قتلي، ويحك يا حجاج أما تذكر ما قال نزار بن معد بن عدنان لسابور ذي الاكتاف حين ـ كان ـ يقتل العرب، ويصطلمهم فأمر نزار ـ ولده ـ فوضع في زنبيل في طريقه، فلما رآه قال له: من أنت؟ قال: أنا رجل من العرب، أريد أن أسألك لم نقتل هؤلاء العرب ولا ذنوب لهم اليك، وقد قتلت الذين كانوا مذنبين وفي عملك مفسدين؟ قال: لاني وجدت في الكتب أنه يخرج منهم رجل يقال له “ محمد “ يدعي النبوة، فيزيل دولة ملوك الاعاجم ويفنيها، فأما أقتلهم حتى لا يكون منهم ذلك الرجل.

Al Mukhtar said: 'O Hajjaj! You do not have the power to kill me. Woe be upon you, O Hajjaj! Do you not call to mind what Nizar Ibn Ma'd Ibn Adnan said to Saboor Zilqitaf when he was killing the Arabs, and Nizar ordered them to place him in his way. When he saw him, he said to him: 'Who are you?' He said: 'I am a man from the Arabs. I want to ask you why you are killing the Arabs when they have not sinned against you, and those that have sinned against your government and created mischief have already been killed by you?' He said: 'This is because I have found in books, there will be coming from them a man called 'Muhammad (S) ', who (‘a) will claim to be a Prophet, and the governments of the non-Arabs will go into decline and be eradicated. I will keep killing them until such a man from them does not come out'.

ـ قال: ـ فقال له نزار، لئن كان من وجدته من كتب الكذابين، فلما أولاك أن تقتل البراء غير المذنبين ـ بقول الكاذبين ـ! وان كان ذلك من قول الصادقين، فان الله سبحانه سيحفظ ذلك الاصل الذي يخرج منه هذا الرجل، ولن تقدر على ابطاله ويجري قضاءه، وينفذ أمره، ولو لم يبق من جميع العرب الا واحد. فقال سابور: صدق، هذا نزار ـ بالفارسية يعني المهزول ـ، كفوا عن العرب فكفوا عنهم.

Nizar said to him: 'If you have found these in the books of the liars, why are you then killing people who have not sinned, by the words of the liars? And if you have found this in the books of the truthful, then Allah (azwj) will Protect the root of the man who will be coming out of them, and you will have no way of falsifying this and His (azwj) Judgment will come to pass and His (azwj) Order will be established even if only one Arab were to remain from among them'. Saboor said: 'This is true, Nizar – in Persian it meant that it will necessarily happen – I will no longer kill them'.

ولكن يا حجاج ان الله قد قضى أن أقتل منكم ثلاثمائة وثلاثة وثمانين ألف رجل، فان شئت فتعاط قتلي، وان شئت فلا تتعاط، فان الله تعالى أما أن يمنعك عني، واما أن يحييني بعد قتلك، فان قول رسول الله صلى الله عليه وآله حق لامرية فيه. فقال للسياف: اضرب عنقه.

But, O Hajjaj, I will be killing three hundred and eighty-three thousand men. If you want to, then kill me, and if you do not want to, then Allah (azwj) would have Kept me safe from you, and Allah (azwj) will Revive me afterwards, for the words of the Messenger of Allah (S) are true that he (S) has ordered in this'. He said to the executioner: 'Strike his neck'.

فقال المختار: ان هذا لن يقدر على ذلك، وكنت أحب أن تكون أنت المتولي لما تأمره، فكان يسلط عليك أفعى كما سلط على هذا الاول عقربا.

Al Mukhtar said: 'He has no power to do that, and I would like you to do what you are ordering him to, so that a snake would come to you as a scorpion came over to the first one'.

فلما هم السياف بضرب عنقه اذا برجل من خواص عبدالملك بن مروان قد دخل فصاح: يا سياف كف عنه ويحك، ومعه كتاب من عبدالملك بن مروان، فاذا فيه: بسم الله الرحمن الرحيم أما بعد يا حجاج بن يوسف فانه سقط الينا طائرعليه رقعة فيها: أنك أخذت المختار بن أبي عبيد تريد قتله، وتزعم أنه حكى عن رسول الله صلى الله عليه وآله أنه سيقتل من أنصار بني أمية ثلاثمائة وثلاثة وثمانين ألف رجل، فاذا أتاك كتابي هذا فخل عنه، ولا تتعرض له الا بسبيل خير فانه زوج ظئر ابني الوليد ابن عبدالملك بن مروان، وقد كلمني فيه الوليد، وان الذي حكى ان كان باطلا فلا معنى لقتل رجل مسلم بخبر باطل، وان كان حقا فانك لا تقدر على تكذيب قول رسول لله صلى الله عليه وآله “.

When the executioner intended to strike his neck, a man, who was a special one of Abdul Malik Ibn Marwan, came running over and shouted: 'O executioner, leave him, woe be unto you!' He had a letter with him from Abdul Malik Ibn Marwan and in it was written: 'In the Name of Allah (azwj) the Beneficent the Merciful. After this, O Hajjaj Ibn Yusuf! A bird was flown over to me with a message that you have captivated Al-Mukhtar Ibn Abu Ubayd intending to kill him, and you have been told that the Messenger of Allah (S) has said that he would be killing three hundred and eighty-three thousand men of the Clan of Umayya. When you receive this letter of mine, then leave him, and do not deal with him except with goodness for he is the husband of the wet-nurse of my son Walid Ibn Abdul Malik Ibn Marwan, and Walid has spoken to me about this. And if that prophecy was false, then what is the meaning of killing a Muslim man on false news, and if that was true, you will have no power on falsifying the words of the Messenger of Allah (S) '.

فخلى عنه الحجاج، فجعل المختار يقول: سأفعل كذا، وأخرج وقت كذا، وأقتل من الناس كذا، وهؤلاء صاغرون يعنى بني اميه. فبلغ ذلك الحجاج، فاخذ وأنزل لضرب العتق؟؟ فقال المختار: انك لن تقدر على ذلك، فلا تتعاط ردا على الله. وكان في ذلك اذ أسقط طائر آخر عليه كتاب من عبدالملك بن مروان: بسم الله الرحمن الرحيم يا حجاج لا تتعرض للمختار، فانه زوج مرضعة ابني الوليد، ولئن كان حقا فتمنع من قتله كما منع “ دانيال “ من قتل “ بخت نصر “ الذى كان الله قضى أن يقتل بنى اسرائيل.

Al-Hajjaj set him free. Al-Mukhtar went and he said: 'I will be doing such, and will be rebelling at a particular time, and will kill from the people, so many of these belittlers, meaning the Clan of Umayya'. Al-Hajjaj was told about this. He captured him and ordered him to be beheaded. Al-Mukhtar said: 'You have no power to do that, so do not rebel against Allah (azwj) '. A bird flew over with another message from Abdul Malik Ibn Marwan: 'In the Name of Allah (azwj), the Beneficent, the Merciful. O Hajjaj, do not do anything to Al-Mukhtar for he is the husband of the one who nursed my son Al-Walid, and if he is right, you will be prevented from killing him like the prevention of Dainel from the killing of Bakht Nasr who had been Ordained by Allah (azwj) to kill the Children of Israel'.

فتركه الحجاج وتوعده ان عاد لمثل مقالته. فعاد بمثل مقالته، فاتصل بالحجاج الخبر، فطلبه فاختفى مدة ثم ظفر به فاخذ. فلما هم بضرب عنقه اذ قد ورد عليه كتاب من عبدالملك أن أبعث الي المختار. فاحتبسه الحجاج وكتب إلى عبدالملك: كيف تأخذ اليك عدوا مجاهرا يزعم أنه يقتل من أنصار بنى امية كذا وكذا ألفا فبعث اليه عبدالملك: انك رجل جاهل، لئن كان الخبر فيه باطلا فما أحقنا برعاية حقه لحق من خدمنا، وان كان الخبر فيه حقا، فانا سنربيه ليسلط علينا كما ربى فرعون موسى حتى تسلط عليه فبعثه اليه الحجاج، فكان من أمر المختار ماكان، وقتل من قتل.

Al-Hajjaj avoided killing him, and warned him against making such statements. As soon as he left, he started making the same kind of statements. Al-Hajjaj received the news, and he sought him. He went into hiding for a while, then he was caught. When he wanted to behead him, another letter came from Abdul Malik. Al-Hajjaj imprisoned him and wrote to Abdul Malik: 'How can you let go and open enemy who thinks that he will kill the helpers of the Clan of Umayya, so many thousands?' Abdul Malik wrote back: 'You are an ignorant man, for if the news is false, why should we not be lenient to the rights of the one who has served us, and if the news is true, then very soon he will overcome us just like when the Pharaoh was made to overcome by Musa (‘a) by my Lord (azwj) '. Al-Hajjaj sent Al-Mukhtar over to him. And the affair of Al-Mukhtar was that it was, and he killed those that he killed.

وقال علي بن الحسين عليهما السلام لاصحابه وقد قالوا له: يابن رسول الله ان أمير المؤمنين عليه السلام ذكر ـ من ـ أمر المختار ولم يقل متى يكون قتله ولمن يقتل. فقال علي بن الحسين عليه السلام : صدق أمير المؤمنين عليه السلام؟ أولا أخبركم متى يكون؟ قالوا: بلي قال: يوم كذا إلى ثلاث سنين من قوله هذا لهم، وسيؤتى برأس عبيدالله بن زياد وشمر بن ذي الجوشن عليهما اللعنة في يوم كذا وكذا وسنأكل وهما بين أيدينا ننظر اليهما.

And Ali Ibn Al-Husayn (‘a) said to his (‘a) companions when they said to him: 'O son of the Messenger of Allah (S)! The Commander of the Faithful (‘a) mentioned about Al-Mukhtar but did not say when he will kill them'. Ali Ibn Al-Husayn (‘a) said: 'The Commander of the Faithful (‘a) spoke truly. Shall I (‘a) inform you when it will happen?' They said: 'Yes'. He (‘a) said: 'On a particular day' - and it happened three years later from these words of his (‘a) - and the heads of Ubaydullah Ibn Ziyad and Shimr Ibn Dhi ‘l-Jawshan will be brought over on such and such a day when we will be having a meal, and they will be in front of us and we will be looking at them'.

قال: فلما كان في اليوم الذي اخبرهم أنه يكون فيه القتل من المختار لاصحاب بني امية كان علي بن الحسين عليهما السلام مع أصحابه على مائدة اذ قال لهم: معاشر اخواننا طيبوا نفسا ـ وكلوا ـ، فانكم تأكلون وظلمة بني امية يحصدون. قالوا: أين؟ قال عليه السلام في موضع كذا يقتلهم المختار، وسيؤتى بالرأسين يوم كذا ـ وكذا

Imam Hasan Al-‘Askari (‘a) said: 'When that day came, which he (‘a) had informed them of, that Al-Mukhtar would be killing the companions of the Clan of Umayya, Ali Ibn Al-Husayn (‘a) was with his (‘a) companions at the dining table. He (‘a) said to them: 'Group of our (‘a) brothers, make good your selves and eat, for you will be eating and the darkness of the Clan of Umayya is passing away'. They said: 'Where?' He said: 'At such a place where they are being killed by Al-Mukhtar, and those two heads will be brought to us on such and such a day'.

فلما كان في ذلك اليوم أتي بالرأسين لما أراد أن يقعد للاكل، وقد فرغ من صلاته، فلما رآهما سجد وقال: الحمد لله الذي لم يمتني حتى أراني، فجعل يأكل وينظر اليهما. فلما كان في وقت الحلواء لم يؤت بالحلواء لما كانوا قد اشتغلوا عن عمله بخبر الرأسين، فقال ندماؤه: لم نعمل اليوم حلواء؟ فقال علي بن الحسين عليهما السلام : لا نريد حلواء أحلى من نظرنا إلى هذين الرأسين؟!. ثم عاد إلى قول أمير المؤمنين عليه السلام، قال عليه السلام : وما للكافرين والفاسقين عند الله أعظم وأوفى.

When that day came and the two heads were brought over, he (‘a) had just sat down for a meal, after having finished his (‘a) Prayer. When he (‘a) saw those two heads,

he (‘a) went into prostration and said: 'Praise be to Allah (azwj) Who did not Give me death until I (‘a) saw this'. He (‘a) started eating and kept on looking at them both. When the time for dessert cam, the sweets were not brought over, for the attendants were busy upon hearing the news of the two heads'. The companions disappointingly said: 'Is there no dessert today?' Ali Ibn Al-Husayn (‘a) said: 'We have no desire for anything sweeter than to look at these two heads!' Then, in reference to the words of the Commander of the Faithful (‘a), he (‘a) said: 'And for the infidels and the mischief makers, the Punishment with Allah (azwj) is greater and complete'5.

ثم قال امير المؤمنين عليه السلام : وأما المطيعون لنا فسيغفر الله ذنوبهم، فيزيدهم احسانا إلى حسناتهم. قالوا: يا أمير المؤمنين ومن المطيعون لكم؟ قال: الذين يوحدون ربهم، ويصفونه بما يليق به من الصفات، ويؤمنون بمحمد نبيه صلى الله عليه وآله ويطيعون الله في اتيان فرائضه وترك محارمه، ويحيون أوقاتهم بذكره، وبالصلاة على نبيه محمد وآله ـ الطيبين ـ وينفون عن أنفسهم الشح والبخل، فيؤدون ما فرض عليهم من الزكاة ولا يمنعونها.

Then the Commander of the Faithful (‘a) said: 'And those who are obedient to us, we (‘a) ask Allah (azwj) to Forgive their sins and Increase their good deeds in Rewards'. They said: 'O Commander of the Faithful (‘a)! Who are the obedient ones to you (‘a)?' He (‘a) said: 'Those who consider their Lord (azwj) to be One, and attribute to Him (azwj) the attributes that are appropriate for Him (azwj), and believe in Muhammad (S) as His (azwj) Prophet (S), and are obedient to Allah (azwj) in fulfilling His (azwj) Obligations and avoiding His (azwj) Prohibitions, and spend their life time in His (azwj) Remembrance and the sending of Salutations on His (azwj) Prophet (S) Muhammad (S) and his (S) goodly Progeny (‘a), and push away from their selves desires and stinginess, and give what has been obligated to them from the Zakat, and they do not stop it'.

قوله عزوجل:

The Words of the Almighty:

وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا أُولَٰئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

“And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter” (2:114). 6

قال الامام عليه السلام : قال علي بن الحسين عليهما السلام : لما بعث الله محمدا صلى الله عليه وآله بمكة وأظهر بها دعوته، ونشر بها كلمته، وعاب أديانهم في عبادتهم الاصنام، وأخذوه وأساءوا معاشرته، وسعوا في خراب المساجد المبنية ـ كانت لقوم من خيار أصحاب محمد ـ وشيعته ـ وشيعة علي بن أبي طالب عليه السلام . كان بفناء الكعبة مساجد يحيون فيها ما أمانة المبطلون، فسعى هؤلاء المشركون في خرابها، وأذى محمد صلى الله عليه وآله وسائر أصحابه، وألجأوه إلى الخروج من مكة إلى المدينة، التفت خلفه اليها فقال: الله يعلم أني أحبك، ولو لا أن أهلك أخرجوني عنك لما آثرت عليك بلدا، ولا ابتغيت عنك بدلا، واني لمغتم على مفارقتك.

Imam Hasan Al-‘Askari (‘a) said that Ali Ibn Al-Husayn (‘a) said: 'When Allah (azwj) Sent Muhammad (S) in Mecca and Manifested his (S) call, and advertised his (S) words, and faulted the idol worshipping religions, they came after him (S) and mistreated him (S) and sought the destruction of the Mosques that were constructed by a group of good companions of Muhammad (S) and his (S) Shi’a and the Shi’a of Ali Ibn Abu Talib (‘a) in the courtyard of the Ka’abah, where they used to sit and revive matters of religion, and those Polytheists sought their destruction, and hurt Muhammad (S) and the rest of his (S) companions, and he (S) had to leave Mecca

and go to Medina. He (S) turned back to face Mecca and said: 'Allah (azwj) Knows that I (S) love you. Had your inhabitants not forced me (S) to go out, I (S) would not have given priority to another city over you, nor changed you for another one, and I (S) am dejected and grieved'.

فأوحى الله تعالى اليه: يا محمد ان العلي الاعلى يقرأ عليك السلام، ويقول: سأردك إلى هذا البلد ظافرا غانما سالما، قادرا، قاهرا، وذلك قوله تعالى. ان الذي فرض عليك القرآن لرادك إلى معاد يعني إلى مكة ظافرا غانما، وأخبر بذلك رسول الله صلى الله عليه وآله أصحابه، فاتصل بأهل مكة فسخروا منه.

Allah (azwj) Revealed unto him (S): 'O Muhammad (S)! The Most High Sends Greetings to you (S) and Says, 'I (azwj) Shall Return you (S) to this city victorious, unscathed, powerful, compelling'. And that is the Words of the High:

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination” (28:85).

Meaning to Mecca victorious and a winner, and the Messenger of Allah (S) informed that to his (S) companions. The Meccans laughed when they heard about this'.

فقال الله تعالى لرسوله صلى الله عليه وآله : سوف اظهرك بمكة، واجري عليهم حكمي، وسوف أمنع عن دخولها المشركين حتى لا يدخلها منهم أحد الاخائفا، أو دخلها مستخفيا من أنه ان عثر عليه قتل. فلما حتم قضاء الله بفتح مكة استوسقت له أمر عليهم عتاب بن اسيد فلما اتصل بهم خبره قالوا: ان محمد لا يزال يستخف بنا حتى ولى علينا غلاما حديث السن ابن ثمانية عشر سنة، ونحن مشايخ ذوو الاسنان، خدام بيت الله الحرام وجيران حرمه الامن، وخير بقعة له على وجه الارض.

Allah (azwj) said to His (azwj) Messenger (S): 'Soon I (azwj) shall Make you to be victorious over Mecca, and Issue Orders to them, and soon it will be Prohibited for the Polytheists to enter it to the extent that if one of them were to enter it will be fearful of being caught and be killed by you (S) '. When the Judgment of Allah (azwj) of victory over Mecca came to pass, he (S) made Otab Ibn Usayd as a governor over them. When this news came to them, they said: 'Muhammad (S) never stops from belittling

us until he (S) has placed over us an eighteen-year-old boy, and we are older and more experienced in serving the Sanctimonious House of Allah (azwj), and live in the vicinity of the of the best place on the face of the earth'.

وكتب رسول الله صلى الله عليه وآله لعتاب بن اسيد عهدا على ـ أهل ـ مكة، وكتب في أوله: ـ بسم الله الرحمن الرحيم ـ من محمد رسول الله صلى الله عليه وآله إلى جيران بيت الله وسكان حرم الله. أما بعد، فمن كان منكم بالله مؤمنا، وبمحمد رسول الله في أقواله مصدقا، وفي أفعاله مصوبا، ولعلي أخي محمد رسوله وصفيه ووصيه وخير خلق الله بعده مواليا، فهو منا والينا.

And the Messenger of Allah (S) wrote to Otab Ibn Usayd, and at the beginning of it was written: 'In the Name of Allah (azwj) the Beneficent, the Merciful – From Muhammad (S) the Messenger of Allah (S) to the those in the vicinity of the House of Allah (azwj) and in the Sanctity of Allah (azwj). After this, if any one of you is a believer, in Muhammad (S) the Messenger of Allah (azwj) being truthful in his (S) speech, and being correct in his (S) actions, and Ali (‘a) the brother of the Messenger of Allah (S) being with his (azwj) attributes and his (S) Trustee, and the best of the creation after him (S), being the Master, is from us (‘a).

ومن كان لذلك أو لشئ منه مخالفا، فسحقا وبعدا لاصحاب السعير، لا يقبل الله شيئا من أعماله وان عظم وكثر ويصليه نار جهنم خالد مخلدا أبدا، وقد قلد محمد رسول الله صلى الله عليه وآله عتاب بن اسيد أحكامكم ومصالحكم، ـ قد ـ فوض اليه تنبيه غافلكم، وتعليم جاهلكم، وتقويم أود مضطر بكم، وتأديب من زال عن أدب الله منكم، لما علم من فضله عليكم من موالاة محمد رسول الله صلى الله عليه وآله ومن رجحانه في التعصب لعلي ولي الله فهو لنا خادم، وفي الله أخ، ولاوليائنا موال، ولاعدائنا معاد، وهو لكم سماء ظليلة، وأرض زكية، وشمس مضيئة، وقمر منير، قد فضله الله تعالى على كافتكم بفضل موالاته، ومحبته لمحمد وعلي والطيبين من آلهما وحكمته عليكم، يعمل بما يريد الله فلن يخليه من توفيقه كما أكمل ـ من ـ موالاة محمد وعلي شرفه وحظه، ولا يؤامر رسول الله صلى الله عليه وآله ولا يطالعه، بل هو السديد الامين، فليعمل المطيع منكم، وليف بحسن معاملته ليسر بشريف الجزاء، وعظيم الحباء، وليوفر المخالف له بشديد العقاب، وغضب الملك العزيز الغلاب، ولا يحتج محتج منكم في مخالفته بصغر سنه، فليس الاكبر هو الافضل بل الافضل هو الاكبر، وهو الاكبر في موالاتنا وموالاة أوليائنا، ومعاداة أعدائنا فلذلك جعلناه الامير لكم والرئيس عليكم، فمن أطاعه فمرحبا به، ومن خالفه فلا يبعد الله غيره.

And if anyone was to oppose anything from this, he will be cast away to be among the companions of Hell Fire. Allah (azwj) will not Accept any of his deeds regardless of how great and numerous they may be, and will Place him in the Fire of Hell to abide therein for all eternity. And Muhammad (S) the Messenger of Allah (azwj) has collared you with Otab Ibn Usayd as a governor to you to look after your interests, delegated to him to make aware the unaware and teach the ignorant among you, straighten your ways, and teach the discipline of Allah (azwj) among you. When you know his preference over you due to him being in the Mastership of Muhammad (S) the Messenger of Allah (azwj) and his concentration is prejudicial towards Ali (‘a) the Guardian from Allah (azwj). He is our (‘a) servant, and in Allah (azwj) a brother, a friend to our (‘a) friends and an enemy to our (‘a) enemies. And he is a sky covering you with shade, and a clean land, and a shining sun, and a reflective moon. Allah (azwj) has Given him preference over you due to the intensity of his love and being in the Mastership of Muhammad (S) and Ali (‘a) and the goodly from among their Progeny (‘a).

He will act according to what Allah (azwj) Wants and He zwj will never Keep him bereft of inclination towards the complete Mastership of Muhammad (S) and Ali (‘a), being honourable. He does not need to take orders from the Messenger of Allah (S) for he is upright and trustworthy. Whoever of you is obedient to him will have good in his affairs and an honourable Recompense and great Rewards. Whoever of you is disobedient to him will face harsh Revenge and Wrath of the Mighty King, the Subduer. Let none of you point to his young age, for a greater one is not the preferable one, but the preferable one is greater. He is greater in our (‘a) friendship and the friendship of our (‘a) friends and the enmity of our (‘a) enemies. This is why I (S) have made him a governor over you, and as your Chief.

Whoever obeys him, congratulations to him, and whoever opposes him, may Allah (azwj) Keep him away from His (azwj) Mercy'.

قال: فلما وصل اليهم عتاب، وقرأ عهده، وقف فيهم موقفا ظاهرا، ونادى في جماعتهم حتى حضروه وقال لهم: معاشر أهل مكة ان رسول الله صلى الله عليه وآله رماني بكم شهابا محرقا لمنافقيكم، ورحمة وبركة على مؤمنيكم، وانى أعلم الناس بكم وبمنافقيكم، وسوف آمركم بالصلاة فيقام لها، ثم أتخلف اراعي الناس، فمن وجدته قد لزم الجماعة التزمت له حق المؤمن على المؤمن، ومن وجدته قد قعد عنها فتشته، فان وجدت له عذرا أعذرته، وان لم أجد له عذرا ضربت عنقه حتما من الله مقضيا على كافتكم لاطهر حرم الله من المنافقين.

Imam Hasan Al-‘Askari (‘a) said: 'When Otab went to them and read out the covenant to them, he stood in an open place and called out for them to gather together in his presence, and said to them: 'Group of the people of Mecca! The Messenger of Allah (S) sent me to you as a flame to burn the hypocrites among you, and as a mercy and blessing to the believers among you, and I know you people and the hypocrites among you, and soon I will issue the order for the establishment of the Prayer, to you. Then, I will look at the people, and whoever I find, I will make it compulsory, the congregation, upon him, and make the rights of the believers

necessary on the believers. Whoever, I do not see, I will sit and investigate about him, and if he has an excuse, then I will excuse him, and if he does not have an excuse, I will have him beheaded. This Order of Allah (azwj) has definitely been Issued to you in order to purify the Sanctimonious House of Allah (azwj) from the hypocrites'.

فأما بعد، فان الصدق أمانه، والفجور خيانة، ولن تشيع الفاحشة في قوم الا ضربهم الله بالذل، قويكم عندي ضعيف حتى آخذ الحق منه، وضعيفكم عندي قوي حتي آخذ له الحق، اتقوا الله وشرفوا بطاعة الله أنفسكم، ولا تذلوها بمخالفة ربكم. ففعل والله كما قال، وعدل وأنصف وأنفذ الاحكام، مهتديا بهدى الله، غير محتاج إلى مؤامرة ولا مراجعة.

'After this, truth is trustworthiness, and debauchery is betrayal. And evil does not spread among the people, but Allah (azwj) Strikes them with disgrace. The strong ones among you are weak in my sight until I take the rights from them, and the weak ones of you are strong in my sight until I give them their rights. Be afraid of Allah (azwj) and honour yourselves by the obedience to Allah (azwj), and do not disgrace yourselves by opposition to your Lord (azwj) '. By Allah (azwj), he did what he said that he would, and was just and equitable and established the judgments, guided by the Guidance of Allah (azwj), not been needy for anyone's consultation or to refer to anybody else7.

The Story Of Abu Bakr In The Cave

ثم بعث رسول الله صلى الله عليه وآله بعشر آيات من سورة “ براءة “ مع أبى بكر بن أبي قحافة؟ وفيها ذكر نبذ العهود إلى الكافرين، وتحريم قرب مكة على المشركين. فأمر أبابكر بن أبى قحافة على الحج، ليحج بمن ضمه الموسم ويقرأ عليهم الايات، فلما صدر عنه أبوبكر جاءه المطوق بالنور جبرئيل عليه السلام فقال: يا محمد ان العلي الا على يقرأ عليك السلام ويقول: يا محمد انه لا يؤدي عنك الا أنت أو رجل منك، فابعث عليا عليه السلام ليتناول الايات، فيكون هو الذى ينبذ العهود ويقرأ الايات.

Then the Messenger of Allah (S) sent ten Verses of the Chapter “Bara'a” (The Repentance – Chapter 9) with Abu Bakr Ibn Abu Qohafa, and in them was the mention of the renouncement of the infidels, and the Prohibition of the Polytheists to be near Mecca. He (S) ordered Abu Bakr Ibn Abu Qohafa to go to Pilgrimage and read to them the Verses. When Abu Bakr left, Jibrail descended, wearing a collar of light and said: 'O Muhammad (S)! The Most High Sends to you (S) His (azwj) Greetings and Says: 'O Muhammad (S)! Non one should make your (S) call except for yourself (S) or a man from you (S) '. He (S) sent Ali (‘a) to take the Verses, for he (‘a) is the one who will be reciting the Verses.

يا محمد ما أمرك ربك بدفعها إلى علي عليه السلام ونزعها من أبي بكر سهوا ولا شكا ولا استدراكا على نفسه غلطا ولكن أراد أن يبين لضعفاء المسلمين أن المقام الذي يقومه أخوك علي عليه السلام لن يقومه غيره سواك يا محمد وان جلت في عيون هؤلاء الضعفاء من امتك مرتبته وشرفت عندهم منزلته.

O Muhammad (S)! Your (S) Lord (azwj) did not Order you (S) to send Ali (‘a) to take the Verses away from Abu Bakr, due to your (S) error or doubt or misunderstanding from your (S) self, but He (azwj) Wanted to Prove to the weak ones from the Muslims the status that He (azwj) has established for your (S) brother Ali (‘a), and not established anyone else apart from you (S), O Muhammad (S), regardless of how high an honourable a status he may have in the eyes of the weak ones from your (S) community.

فلما انتزع علي عليه السلام الايات من يده، لقي أبوبكر ـ بعد ذلك ـ رسول الله صلى الله عليه وآله فقال: بأبي ـ أنت ـ وامي يارسول الله أنت أمرت عليا أن أخذ هذه الايات من يدي؟ فقال رسول الله صلى الله عليه وآله : لا، ولكن العلي العظيم أمرني أن لا ينوب عني الا من هو مني، وأما أنت فقد عوضك الله بما قد حملك من آياته وكلفك من طاعاته الدرجات الرفيعة والمراتب الشريفة أما أنك ان دمت على موالاتنا، ووافيتنا في عرصات القيامة وفيا بما أخذنا به عليك ـ من ـ العهود والمواثيق فأنت من خيار شيعتنا وكرام أهل مودتنا. فسري بذلك عن أبي بكر.

When Ali (‘a) took the Verses from his hands, after that Abu Bakr met the Messenger of Allah (S) and said: 'May my father and mother be sacrificed for you (S), O Messenger of Allah (S)! You (S) ordered Ali (‘a) to take these Verses from my hands?' The Messenger of Allah (S) said: 'No, but the Almighty (azwj) Ordered me (S) that no one should represent me (S) except the one who is from me (S). And as for you going through the pain and the effort of bearing the Verses, Allah (azwj) will Increase your levels higher for your obedience with honourable degrees, provided you remain on our (‘a) Mastership, you will come on the Plains of the Day of Judgment, having been faithful on our (‘a) covenant and oaths taken from you, you will be from our (‘a) good Shi’a and prestigious ones who love us (‘a) '. Abu Bakr was pleased with that.

قال: فمضى علي عليه السلام لامر الله، ونبذ العهود إلى أعداء الله، وأيس المشركون من الدخول بعد عامهم ذلك إلى حرم الله وكانوا عددا كثيرا وجما غفيرا، غشاه الله نوره، وكساه فيهم هبة وجلالا، لم يجسروا معها على اظهار خلاف ولاقصد بسوء.

Imam Hasan Al-‘Askari (‘a) said: 'Ali (‘a) went with the Order of Allah (azwj) to renounce the covenant to the enemies of Allah (azwj), and made the Polytheists despair from entering after that day to the Sanctimonious House of Allah (azwj). And their numbers were great and there was a huge crowd, but Allah (azwj) Covered him (‘a) with His (azwj) Light and Decorated him (‘a) with such majesty that, no one dared to oppose or do anything bad'.

قال: فذلك قوله: ومن أظلم ممن منع مساجد الله أن يذكر فيها اسمه . وهي مساجد خيار المؤمنين بمكة لما منعوهم من التعبد فيها بأن ألجاءوا رسول الله صلى الله عليه وآله إلى الخروج عن مكة وسعى في خرابها خراب تلك المساجد لئلا تعمر بطاعة الله، قال الله تعالى أولئك ماكان لهم أن يدخلوها الا خائفين أن يدخلوا بقاع تلك المساجد في الحرم الا خائفين من عدله وحكمه النافذ عليهم – أن يدخلوها كافرين ـ بسيوفه وسياطه لهم لهؤلاء المشركين في الدنيا خزي وهو طرده اياهم عن الحرم، ومنعهم أن يعودوا اليه ولهم في الاخرة عذاب عظيم .

Imam Hasan Al-‘Askari (‘a) said: “And that is His (azwj) Words “And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them” And these were the Mosques that the good Muslims had built in Mecca, that they were prevented from worshipping therein and the Messenger of Allah (S) had to leave from Mecca “and strives to ruin them?” Ruin those Mosques which were built in obedience of Allah (azwj). Allah (azwj) said: “(As for) these, it was not proper for them that they should have entered them except in fear” These people will not be able to enter these Mosques except in fear now and the judgment will be enforced on them - the entering of the infidels - by the swords, for these Polytheists “they shall meet with disgrace in this world” those who expelled them from the Sanctuary and prevented them to go back to him (S) “and they shall have great chastisement in the hereafter”8.

The Prophet’s Separation From Ali In The Expedition Of Tabuk

وقال ـ الباقر، عن ـ على بن الحسين عليهم السلام : ولقد كان من المنافقين والضعفاء من أشباه المنافقين مع رسول الله صلى الله عليه وآله أيضا قصد إلى تخريب المساجد بالمدينة، وإلى تخريب مساجد الدنيا كلها بما هموا به من قتل ـ أمير المؤمنين ـ علي عليه السلام بالمدينة، ومن قتل رسول الله صلى الله عليه وآله في طريقهم إلى العقبة، ولقد زاد الله تعالى في ذلك السير إلى تبوك في بصائر المستبصرين وفي قطع معاذير متمرديهم زيادات تليق بجلال الله وطوله على عباده. من ذلك أنهم لما كانوا مع رسول الله صلى الله عليه وآله في مسيره إلى تبوك قالوا: لن نصبر على طعام واحد كما قالت بنو اسرئيل لموسى عليه السلام وكانت آية رسول الله صلى الله عليه وآله الظاهرة لهم في ذلك أعظم من الاية الظاهرة لقوم موسى.

And Imam Al-Baqir (‘a) said from Imam Ali Ibn Al-Husayn (‘a): 'And in Medina there were hypocrites and weak ones who were like the hypocrites, with the Messenger of Allah (S), who also intended to ruin the Mosques of Medina and ruin the Mosques of the whole world. They wanted this by killing of the Commander of the Faithful (‘a) Ali (‘a) in Medina and the killing of the Messenger of Allah (S) on the road to Aqaba. And, Allah (azwj), in order to Increase the vision of the visionaries and to cut off the excuses of the stubborn ones, showed miracles and the Majesty of Allah (azwj) to His (azwj) servants. One of this was when those who were with the Messenger of Allah (S) in the journey to Tabuk said: 'We cannot remain on one type of food', just like the saying of the Children of Israel to Musa (‘a) and the miracle that was Manifested from the Messenger of Allah (S) in that was greater than the miracle that was Manifested for the People of Musa (‘a) '.

وذلك أن رسول الله صلى الله عليه وآله لما امر بالمسير إلى تبوك، امر بأن يخلف عليا عليه السلام بالمدينة، فقال علي عليه السلام : يا رسول الله ماكنت احب أن أتخلف عنك في شئ من امورك، وأن أغيب عن مشاهدتك، والنظر إلى هديك وسمتك. فقال رسول الله صلى الله عليه وآله : يا علي أما ترضى أن تكون مني بمنزلة هارون من موسى الا أنه لا نبي بعدي، تقيم يا علي فان لك في مقامك من الاجر مثل الذي يكون لك لو خرجت مع رسول الله صلى الله عليه وآله، ولك مثل أجور كل من خرج مع رسول الله صلى الله عليه وآله موقنا طائعا، وان لك علي ـ يا علي ـ أن أسأل الله بمحبتك أن تشاهد من محمد سمته في سائر أحواله، ان الله يأمر جبرئيل في جميع مسيرنا هذا أن يرفع الارض التي نسير عليها، والارض التي تكون أنت عليها، ويقوي بصرك حتى تشاهد محمدا وأصحابه في سائر أحوالك وأحوالهم، فلا يفوتك الانس من رؤيته ورؤية أصحابه، ويغنيك ذلك عن المكاتبة والمراسلة.

And that when the Messenger of Allah (S), on his (S) journey to Tabuk, made Ali (‘a) to remain behind in Medina, Ali (‘a) said to him: 'O Messenger of Allah (S)! I (‘a) do not like to be separated from you (S) in any of your (S) affairs, and to be able to look at you (S) and listen to you (S) '. The Messenger of Allah (S) said: 'O Ali (‘a)! Are you (‘a) not pleased that your (‘a) status with me (S) is the same which Harun (‘a) had with Musa (‘a) except that there will not be a Prophet (‘a) after me (S). Stay, O Ali (‘a), for you (‘a) will the Rewards in your (‘a) staying, the like of the Rewards you (‘a) would have had in coming out with the Messenger of Allah (S), and for you (‘a) are the Rewards the like of all those who came out with the Messenger of Allah (S), obediently and with sincere belief. And for you (‘a), O Ali (‘a), I (S) shall ask Allah (azwj), for your (‘a) love, to enable you (‘a) to see Muhammad (S) in all of his (S) situations. Allah (azwj) will Order Jibrail, during the whole of this journey of ours, to elevate the earth which we journey on, and the earth that you (‘a) are on, and to strengthen your (‘a) vision until you (‘a) will be able to witness Muhammad (S) and his (S) companions in the rest of your situations and their situations. Your (‘a) love for seeing him (S) and seeing his (S) companions will not die, and Make you (‘a) free from having correspondence and messages'.

فقام رجل من مجلس زين العابدين عليه السلام لما ذكر هذا وقال له: يابن رسول الله كيف يكون هذا لعلي، انما يكون هذا للانبياء، لا لغيرهم! فقال زين العابدين عليه السلام : هذا هو معجزة لمحمد رسول الله صلى الله عليه وآله لا لغيره، لان الله تعالى لما رفعه بدعاء محمد، زاد في نوره أيضا بدعاء محمد حتى شاهد ما شاهد، وأدرك ما أدرك.

A man stood up from those sitting with Imam Zayn Al-’Abidin (‘a), when this was mentioned, and he said to him (‘a): 'O son of the Messenger of Allah (S)! How can this be for Ali (‘a). This is for the Prophets (‘a), and not for someone other than them (‘a) '. Imam Zayn Al-’Abidin (‘a) said: 'This is a miracle of Muhammad (S) the Messenger of Allah (azwj) and not for someone else, because when Allah (azwj) elevated him (‘a) by the supplication of Muhammad (S), and increased his (‘a) light as well by the supplication of Muhammad (S) until he (‘a) saw that which he (‘a) saw, and understood what he (‘a) understood'.

ثم قال الباقر عليه السلام : ـ يا عبدالله ـ ما أكثر ظلم ـ كثير من ـ هذه الامة لعلي بن أبي طالب عليه السلام، وأقل انصافهم له!؟ يمنعون عليا ما يعطونه سائر الصحابة وعلي عليه السلام أفضلهم، فكيف يمنعون منزلة يعطونها غيره؟ قيل: وكيف ذاك يابن رسول الله؟ قال: لانكم تتولون محبي أبي بكر بن أبي قحافة، وتبرؤون من أعدائه كائنا من كان، وكذلك تتولون عمر بن الخطاب، وتبرؤون من أعدائه كائنا من كان، وتتولون عثمان بن عفان، وتبرؤون من أعدائه كائنا من كان، حتى اذا صار إلى علي ابن أبي طالب عليه السلام قالوا: نتولى محبيه ولا نتبرأ من أعدائه، بل نحبهم! وكيف يجوز هذا لهم ورسول الله صلى الله عليه وآله يقول في علي: “ اللهم وال من والاه، وعاد من عاداه، وانصر من نصره، واخذل من خذله “؟ أفتراهم لا يعادون من عاداه و ـ لا يخذلون من ـ خذله!؟ ليس هذا بانصاف!

The Imam Al-Baqir (‘a) said: 'O servant of Allah (azwj)! No injustice has been done more from this community than to Ali Ibn Abu Talib (‘a), and less justice with him (‘a). They denied Ali (‘a) from that which they gave to the rest of the companions, and Ali (‘a) is higher than them. How can you deny him (‘a) the status that has been given to others?' They said: 'And how is that O son of the Messenger of Allah (S)?' He (‘a) said: 'This is because they are friendly with those that love Abu Bakr Ibn Qohafa and keep away from his enemies whoever they may be. And similarly, they are friendly with Umar Ibn Al-Khattab and keep away from his enemies whoever they may be. And they are friendly with Uthman Ibn Affan and keep away from his enemies whoever they may be, until it comes to Ali Ibn Abu Talib (‘a), they say: 'We are friendly with those that love him (‘a) but do not keep away from his (‘a) enemies,

but we love them!'. And how did this become permissible for them and the Messenger of Allah (S) said with regards to Ali (‘a): 'Our Allah (azwj)! Befriend those who befriend him (‘a), and be an Enemy to his (‘a) enemies, and Help those who help him (‘a) and abandon those who abandon him (‘a) '? Do you not see that they are not inimical to his (‘a) enemies nor do they abandon the ones who abandoned him! This is not fair.

ثم اخرى أنهم اذا ذكر لهم ما اختص الله به عليا عليه السلام بدعاء رسول الله صلى الله عليه وآله وكرامته على ربه تعالى، جحدوه، وهم يقبلون ما يذكر لهم في غيره من الصحابة فما الذي منع عليا عليه السلام ما جعله لسائر أصحاب رسول الله صلى الله عليه وآله؟

Then, another one. When it is mentioned to them, the specialties Allah (azwj) has Bestowed upon Ali (‘a) by the supplication of the Messenger of Allah (S) and his (‘a) prestige by his (‘a) Lord (azwj), the High, they fight against it. And, they accept whatever is mentioned to them about others from the companions. Why do they deny for Ali (‘a), that which is said about the rest of the companions of the Messenger of Allah (S)?'

هذا عمر بن الخطاب اذا قيل لهم: انه كان على المنبر بالمدينة يخطب اذ نادى في خلال خطبته: يا سارية، الجبل. وعجبت الصحابة وقالوا: ما هذا من الكلام الذي في هذه الخطبة! فلما قضى الخطبة والصلاة قالوا: ما قولك في خطبتك يا سارية الجبل؟ فقال: اعلموا أني ـ وأنا أخطب ـ رميت ببصري نحو الناحية التي خرج فيها اخوانكم إلى غزو الكافرين بنهاوند، وعليهم سعد بن أبي وقاص، ففتح الله لي الاستار والحجب، وقوى بصري حتى رأيتهم وقد اصطفوا بين يدي جبل هناك، وقد جاء بعض الكفار ليدوروا خلف سارية، وسائر من معه من المسلمين، فيحيطوا بهم فيقتلوهم، فقلت “ يا سارية، البجل “ ليلتجئ اليه فيمنعهم ذلك من أن يحيطوا به ثم يقاتلوا، ومنع الله اخوانكم المؤمنين أكتاف الكافرين وفتح الله عليهم بلادهم، فاحفظ هذا الوقت فسيرد الله عليكم الخبر بذلك. وكان بين المدينة ونهاوند مسيرة أكثر من خمسين يوما.

And this is Umar Ibn Al-Khattab, it was said to him when he was on the pulpit of Medina delivering a sermon, and he called out in the middle of the sermon: 'O forces, the mountain!' The companions were surprised and said: 'What is the meaning of these words in this sermon?' When he had completed the sermon and the Prayer they said: 'What is the meaning of your words in your sermon, 'O force, the mountain'?' He said: 'When I was delivering my sermon, I looked towards Nahavand where your brothers have gone towards to do battle with the infidels, under the command of Sa'd Ibn Abu Waqqas.

Allah (azwj) Opened up for me the secrets and veils, and Increased my vision until I saw them standing in rows in front of a mountain over there, and some of the infidels had encircled them from behind with force, and the rest of the Muslims with them, overcame them and were about to kill them. I called out: 'O force, the mountain', so that they may go to the mountain and be safe from being overcome, and then defend themselves. And, Allah (azwj) Prevented your believing brothers from being defeated by the infidels, and Allah (azwj) Made them conquer their cities, Remember this time, for Allah (azwj) Will soon Give you that news'. And the distance between Medina and Nahavand was of more than fifty days march.

قال الباقر عليه السلام : فاذا كان هذا لعمر فكيف لا يكون مثل هذا لعلي بن أبي طالب عليه السلام؟ ولكنهم قوم لا ينصفون، بل يكابرون. ثم عاد الباقر عليه السلام إلى حديثه. عن علي بن الحسين عليها السلام قال: فكان الله تعالى يرفع البقاع التي عليها محمد صلى الله عليه وآله ويسير فيها، لعلي بن أبي طالب عليه السلام حتى يشاهدهم على أحوالهم.

Imam Al-Baqir (‘a) said: 'And if this was for Umar, how can the like of this not be for Ali Ibn Abu Talib (‘a)? But these people do not do justice, but are arrogant'. Then Imam Al-Baqir (‘a) turned back to his (‘a) Hadeeth from Imam Ali Ibn Al-Husayn (‘a), said: 'And Allah (azwj) Elevated the place where Muhammad (S) walked on, to Ali Ibn Abu Talib (‘a) until he (‘a) saw him (S) in all his (S) situations'.

قال علي عليه السلام : وان رسول الله صلى الله عليه وآله كان كلما أراد غزوة ورى بغيرها الا غزاة تبوك، فانه عرفهم أنه يريدها! وأمرهم أن يتزودوا لها فتزودوا لها دقيقا يختبزونه في طريقهم، ولحما مالحا وعسلا وتمرا، وكان زادهم كثيرا، لان رسول الله صلى الله عليه وآله كان حثهم على التزود لبعد الشقة وصعوبة المفاوز، وقلة ما بها من الخيرات. فساروا أياما، وعتق طعامهم، وضاقت من بقاياه صدورهم، فأحبوا طعاما طريا فقال قوم منهم: يا رسول الله قد سئمنا هذا الذي معنا من الطعام، فقد عتق وصار يابسا وكان يريح ولا صبر لنا عليه.

Imam Ali (‘a) said: 'And whenever the Messenger of Allah (S) intended to go on a military expedition, kept the destination a secret except for the expedition to Tabuk. He (S) made it known what his (S) intention was'. And, he (S) ordered them to take a lot of provisions for the journey, and salty meat, and honey and dates, and they took a lot of provisions, because the Messenger of Allah (S) had urged them to take more, due to the difficulties and told them that there will not be a lot of good things on the way. They had travelled for a few days and their food became old, and their chests were constrained from this, they longed for fresh food. A group of them said: 'O Messenger of Allah (S)! We are fed up with the food that we have with us. It has dried up and is about to smell. We cannot remain patient on this'.

فقال رسول الله صلى الله عليه وآله : “ وما معكم “؟ قالوا: خبز ولحم قديد مالح وعسل وتمر. فقال رسول الله صلى الله عليه وآله : فأنتم الان كقوم موسى لما قالوا له لن نصبر على طعام واحد، فما الذي تريدون؟ قالوا: نريد لحما طريا قديدا، ولحما مشويا من لحوم الطير، ومن الحلواء المعمول.

The Messenger of Allah (S) said: 'And what is there with you?' They said: 'Bread, and salted meat, and honey and dates'. The Messenger of Allah (S) said: 'You are now like the People of Musa (‘a) when they said to him (‘a) that they will not be patient on one food. What is it that you want?' They said: 'We want fresh meat, and roasted meat from the meat of the bird and sweet dish'.

فقال رسول الله صلى الله عليه وآله : ولكنكم تخالفون في هذه الواحدة بني اسرائيل، لانهم أرادوا البقل والقثاء والفوم والعدس والبصل، فاستبدلوا الذي هو أدني بالذي هو خير، وأنتم تستبدلون الذي هو أفضل بالذي هو دونه، وسوف أسأله لكم ربى.

The Messenger of Allah (S): 'But you are different in this, for one thing, from the Children of Israel, because they wanted herbs and cucumbers and garlic and lentils and onions. They wanted in exchange that was inferior from that which was better, and you want that which is better from that which is not, and soon I (S) shall ask for this for your from my (S) Lord (azwj)'.

قالوا: يا رسول الله فان فينا من يطلب مثل ما طلبوا من بقلها وقثائها وفومها وعدسها وبصلها. فقال رسول الله صلى الله عليه وآله : فسوف يعطيكم الله ذلك بدعاء رسول الله، فآمنوا به وصدقوه.

They said: 'O Messenger of Allah (S)! There are those among us who seek the like of what they wanted from the herbs and cucumbers and garlic and lentils and onions'. The Messenger of Allah (S) said: 'Very soon Allah (azwj) will Give you that by the supplication of the Messenger of Allah (S). Believe in him (S) and ratify him (S) '.

ثم قال لهم رسول الله صلى الله عليه وآله : يا عباد الله ان قوم عيسى لما سألوا عيسى أن ينزل عليهم مائدة من السماء قال الله وتعالى:

Then the Messenger of Allah (S) said to them: 'O servants of Allah (S)! When the People of Isa (‘a) asked Isa (‘a) to send food down to them from the sky, Allah (azwj) said:

قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ

“Allah said: Surely I will send it down to you, but whoever shall disbelieve afterwards from among you, surely I will chastise him with a chastisement with which I will not chastise, anyone among the nations” (5:115).

فأنزلها عليهم، فمن كفر بعد منهم مسخه الله اما خنزيرا، واما قردا واما دبا وأما هرا، واما على صورة بعض من الطيور والدواب التي في البر والبحر حتى مسخوا على أربعمائة نوع من المسخ. فان محمدا رسول الله لا يستنزل لكم ما سألتموه من السماء حتى يحل بكافركم ما حل بكفار قوم عيسى عليه السلام، وان محمدا أرأف بكم من أن يعرضكم لذلك.

He (azwj) Sent it down to them. Whoever disbelieved after that from them, Allah (azwj) Converted them to be like a pig, and like an ape, and like a bear, and like a cat, and some to look like the birds and other animals of the land and the sea, to the extent that the conversion was to four hundred types of creatures. Muhammad (S) the Messenger (S) of Allah (azwj) does not ask, for that which you asked for, to be Sent down to you from the sky, in case the disbelievers among you disbelieve like the People of Isa (‘a), and Muhammad (S) is kinder to you than to see you afflicted like that'.

ثم نظر رسول الله صلى الله عليه وآله إلى طائر في الهواء فقال لبعض أصحابه: قل لهذا الطائر: ان رسول الله صلى الله عليه وآله يأمرك أن تقع على الارض. فقالها فوقع. ثم قال رسول الله صلى الله عليه وآله : يا أيها الطائر أن الله يأمرك أن تكبر، وتزداد عظما. فكبر، فازداد عظما حتى صار كالتل العظيم.

Then the Messenger of Allah (S) looked at the birds in the air, and said to one of his (S) companions: 'Say to this bird: 'The Messenger of Allah (S) orders you to fall down to the earth'. He said to it, and it fell down. Then the Messenger of Allah (S) said: 'O you bird! Allah (azwj) Orders you to grow and increase your bones'. It became great, and its bones increased such that it became like a small hill.

ثم قال رسول الله صلى الله عليه وآله لاصحابه: أحيطوا به. فأحاطوا به، وكان عظم ذلك الطائر أن أصحاب رسول الله صلى الله عليه وآله وهم فوق عشرة آلاف اصطفوا حوله فاستدار صفهم.

Then the Messenger of Allah (S) said to his (S) companions: 'Surround it!' They surrounded it, and the bird had become so great that the companions of the Messenger of Allah (S), who were more than then thousands of them, lined up around it.

ثم قال رسول الله صلى الله عليه وآله : يا أيها الطائر أن الله يأمرك أن تفارقك أجنحتك وزعيبك وريشك. ففارقه ذلك أجمع، وبقي الطائر لحما على عظم، وجلده فوقه.

Then the Messenger of Allah (S) said: 'O you bird! Allah (azwj) Orders you to separate from you your wings and your feathers and your fluff'. It shed all of that, and there remained on the bird meat over its bones, and its skin on top of them.

فقال رسول الله صلى الله عليه وآله: أن الله يأمرك أن يفارقك - أيها الطائر - عظام بدنك ورجليك ومنقارك. ففارقه ذلك أجمع، وصار حول الطائر، والقوم حول ذلك أجمع.

The Messenger of Allah (S) said: 'Allah (azwj) Orders you to separate from you, O bird, the bones of your body, and your feet and your beak'. It shed all of that, and that was all around the bird, and the people were around all of that.

ثم قال رسول الله صلى الله عليه وآله: أن الله تعالى يأمر هذه العظام أن تعود فتاء ؟؟ فعادت كما قال ثم قال: إن الله تعالى يأمر هذه الاجنحة والزغب والريش أن تعود بقلا وبصلا وقوما وأنواع البقول، فعادت كما قال.

Then the Messenger of Allah (S) said: 'Allah (azwj) Orders these bones to become cucumbers!' They converted as he (S) said. Then he (S) said: 'Allah (azwj) orders these wings and the fluff and the feathers to become herbs and onions and such types'. They became like that as he (S) said.

ثم قال رسول الله صلى الله عليه وآله : يا عباد الله ضعوا الان أيديكم عليها، فمزقوا منها بأيديكم، وقطعوا منها بسكاكينكم فكلوه. ففعلوا.

Then the Messenger of Allah (S) said: 'O servants of Allah (S)! Extend your hands towards these, and break them with your hands, and cut them with your knives, and eat'. They did.

فقال بعض المنافقين وهو يأكل: ان محمدا يزعم ـ أن ـ في الجنة طيورا يأكل منها الجناني من جانب له قديدا، ومن جانب ـ له ـ مشويا، فهلا أرانا نظير ذلك في الدنيا! فأوصل الله علم ذلك إلى قلب محمد، فقال: عباد الله ليأخذ كل واحد منكم لقمته وليقل: “ بسم الله الرحمن الرحيم، وصلى الله على محمد وآله الطيبين “ وليضع لقمته في فيه، فانه يجد طعم مايشاء قديدا، وان شاء مشويا، وان شاء مرقا طبيخا، وان شاء سائر ماشاء من ألوان الطبيخ، أو ماشاء من ألوان الحلواء. ففعلوا ذلك، فوجدوا الامر كما قال رسول الله صلى الله عليه وآله حتى شبعوا.

One of the hypocrites said while eating: 'Muhammad (S) has alleged that in Paradise there are birds, that when you eat from them from one side it will be wet meat and from the other side it will be roasted, but he (S) has not shown us that in the world!' Allah (azwj) Made the knowledge of that to reach the heart of Muhammad (S). He (S) said: 'Servants of Allah (azwj)! When each one of you takes a morsel and says to it: “In the Name of Allah (azwj), the Beneficent, the Merciful, and salutation be to Muhammad (S) and his (S) goodly Progeny”, and puts it in his mouth, it will become whatever he so desires, wet, roasted and if he so desires, cooked, and if he desires, the rest of the types of cooking, or whatever types of sweet'. They did that, and they found it to be as the Messenger of Allah (S) had ordered, until they had eaten their fill.

فقالوا: يارسول الله شبعنا، ونحتاج إلى ماء نشربه. فقال رسول الله صلى الله عليه وآله : أو لا تريدون اللبن؟ أو لا تريدون سائر الاشربة؟ قالوا: بلى يا رسول الله فينا من يريد ذلك.

They said: 'O Messenger of Allah (S)! We are full up, and we need water to drink'. The Messenger of Allah (S) said: 'Do you not want milk? Or do not want the rest of the drinks?' They said: 'Yes, O Messenger of Allah (S)! All of us want that'.

فقال رسول الله صلى الله عليه وآله : ليأخذ كل واحد منكم لقمة منها، فيضعها في فيه وليقل: “ بسم الله الرحمن الرحيم، وصلى الله على محمد وآله الطيبين “ فانه يستحيل في فيه ما يريد، ان أراد ماء أو لبنا أو شرابا من الاشربة. ففعلوا، فوجدوا الامر على ما قال رسول الله صلى الله عليه وآله

The Messenger of Allah (S) said: 'Let each one of you take a morsel from this, and say: “In the Name of Allah (azwj), the Beneficent, the Merciful, and salutations of Allah (azwj) be on Muhammad (S) and his (S) goodly Progeny (‘a) “, it is impossible for it not to be was he wants, whether he wants water, or milk or any other drink from the drinks'. They did it, and found the affair to be as the Messenger of Allah (S) had said it would be.

ثم قال رسول الله صلى الله عليه وآله : ان الله يأمرك ـ أيها الطائر ـ أن تعود كما كنت، ويأمر هذه الاجنحة والمنقار والريش والزغب التي قد استحالت إلى البقل والقثاء والبصل والفوم أن تعود جناحا وريشا وعظما كما كانت على قدر قالبها. فانقلبت وعادت أجنحة وريشا وزغبا وعظاما، ثم تركبت على قدر الطائر كما كانت.

Then the Messenger of Allah (S) said: 'Allah (azwj) Orders you, O bird, to become as like before, and Orders these wings, beak, feathers, and fluff that has been transformed into herbs, cucumbers, and onions to revert back to become wings and feathers and bones as before according to the conversion'. They converted, and the feathers and fluff and bones, until the bird became as it was before.

ثم قال رسول الله صلى الله عليه وآله : أيها الطائر ان الله يأمر الروح التي كانت فيك فخرجت أن تعود اليك. فعادت روحها في جسدها. ثم قال صلى الله عليه وآله : أيها الطائر ان الله يأمرك أن تقوم فتطير كما كنت تطير. فقام فطار في الهواء وهم ينظرون اليه، ثم نظروا إلى ما بين أيديهم، فاذا لم يبق هناك من ذلك البقل والقثاء والبصل والفوم شئ.

Then the Messenger of Allah (S) said: 'O you bird! Allah (azwj) Orders the soul which used to be in you and came out, to return back to you'. The soul returned back into its body. The he (S) said: 'O you bird! Allah (azwj) Orders you to stand up and start flying around like you used to before'. It stood up and started flying in the air and they looked on at it, then they looked at what was in front of them, and there was nothing left there from those herbs, cucumbers, onions, anything at all'9.

- 1. Tafsir Imam Hasan Al-‘Askari, p. 528, h.323.

- 2. Tafsir Imam Hasan Al-‘Askari, p. 528, h.324.

- 3. Tafsir Imam Hasan Al-‘Askari, p. 528, h.325.

- 4. Tafsir Imam Hasan Al-‘Askari, p. 528, h.327.

- 5. Tafsir Imam Hasan Al-‘Askari, p. 528, h.327.

- 6. Tafsir Imam Hasan Al-‘Askari, p. 528, h.328.

- 7. Tafsir Imam Hasan Al-‘Askari, p. 528, h.329.

- 8. Tafsir Imam Hasan Al-‘Askari, p. 528, h.330.

- 9. Tafsir Imam Hasan Al-‘Askari, p. 528, h.331.

Appendix 2: Debates On Imamah

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع بَيْنَا أَبِي ع يَطُوفُ بِالْكَعْبَةِ إِذَا رَجُلٌ مُعْتَجِرٌ قَدْ قُيِّضَ لَهُ‏ فَقَطَعَ عَلَيْهِ أُسْبُوعَهُ حَتَّى أَدْخَلَهُ إِلَى دَارٍ جَنْبَ الصَّفَا فَأَرْسَلَ إِلَيَّ فَكُنَّا ثَلَاثَةً فَقَالَ مَرْحَباً يَا ابْنَ رَسُولِ اللَّهِ ثُمَّ وَضَعَ يَدَهُ عَلَى رَأْسِي وَ قَالَ بَارَكَ اللَّهُ فِيكَ يَا أَمِينَ اللَّهِ بَعْدَ آبَائِهِ يَا أَبَا جَعْفَرٍ إِنْ شِئْتَ فَأَخْبِرْنِي وَ إِنْ شِئْتَ فَأَخْبَرْتُكَ وَ إِنْ شِئْتَ سَلْنِي وَ إِنْ شِئْتَ سَأَلْتُكَ وَ إِنْ شِئْتَ فَاصْدُقْنِي وَ إِنْ شِئْتَ صَدَقْتُكَ قَالَ كُلَّ ذَلِكَ أَشَاءُ قَالَ فَإِيَّاكَ أَنْ يَنْطِقَ لِسَانُكَ عِنْدَ مَسْأَلَتِي بِأَمْرٍ تُضْمِرُ لِي غَيْرَهُ قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ مَنْ فِي قَلْبِهِ عِلْمَانِ يُخَالِفُ أَحَدُهُمَا صَاحِبَهُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَى أَنْ يَكُونَ لَهُ عِلْمٌ فِيهِ اخْتِلَافٌ قَالَ هَذِهِ مَسْأَلَتِي وَ قَدْ فَسَّرْتَ طَرَفاً مِنْهَا أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ الَّذِي لَيْسَ فِيهِ اخْتِلَافٌ مَنْ يَعْلَمُهُ قَالَ أَمَّا جُمْلَةُ الْعِلْمِ فَعِنْدَ اللَّهِ جَلَّ ذِكْرُهُ وَ أَمَّا مَا لَا بُدَّ لِلْعِبَادِ مِنْهُ فَعِنْدَ الْأَوْصِيَاءِ قَالَ فَفَتَحَ الرَّجُلُ عَجِيرَتَهُ وَ اسْتَوَى جَالِساً وَ تَهَلَّلَ وَجْهُهُ وَ قَالَ هَذِهِ أَرَدْتُ وَ لَهَا أَتَيْتُ زَعَمْتَ أَنَّ عِلْمَ مَا لَا اخْتِلَافَ فِيهِ مِنَ الْعِلْمِ عِنْدَ الْأَوْصِيَاءِ فَكَيْفَ يَعْلَمُونَهُ قَالَ كَمَا كَانَ رَسُولُ اللَّهِ ص يَعْلَمُهُ إِلَّا أَنَّهُمْ لَا يَرَوْنَ مَا كَانَ رَسُولُ اللَّهِ ص يَرَى لِأَنَّهُ كَانَ نَبِيّاً وَ هُمْ مُحَدَّثُونَ وَ أَنَّهُ كَانَ يَفِدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَسْمَعُ الْوَحْيَ وَ هُمْ لَا يَسْمَعُونَ فَقَالَ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ سَآتِيكَ بِمَسْأَلَةٍ صَعْبَةٍ أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ مَا لَهُ لَا يَظْهَرُ كَمَا كَانَ يَظْهَرُ مَعَ رَسُولِ اللَّهِ ص قَالَ فَضَحِكَ أَبِي ع وَ قَالَ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يُطْلِعَ عَلَى عِلْمِهِ إِلَّا مُمْتَحَناً لِلْإِيمَانِ بِهِ كَمَا قَضَى عَلَى رَسُولِ اللَّهِ ص أَنْ يَصْبِرَ عَلَى أَذَى قَوْمِهِ وَ لَا يُجَاهِدَهُمْ إِلَّا بِأَمْرِهِ فَكَمْ مِنِ اكْتِتَامٍ قَدِ اكْتَتَمَ بِهِ حَتَّى قِيلَ لَهُ فَاصْدَعْ بِما تُؤْمَرُ وَ أَعْرِضْ عَنِ الْمُشْرِكِينَ‏ وَ ايْمُ اللَّهِ أَنْ لَوْ صَدَعَ قَبْلَ ذَلِكَ لَكَانَ آمِناً وَ لَكِنَّهُ إِنَّمَا نَظَرَ فِي الطَّاعَةِ وَ خَافَ الْخِلَافَ فَلِذَلِكَ كَفَّ فَوَدِدْتُ أَنَّ عَيْنَكَ تَكُونُ مَعَ مَهْدِيِّ هَذِهِ الْأُمَّةِ وَ الْمَلَائِكَةُ بِسُيُوفِ آلِ دَاوُدَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ تُعَذِّبُ أَرْوَاحَ الْكَفَرَةِ مِنَ الْأَمْوَاتِ وَ تُلْحِقُ بِهِمْ أَرْوَاحَ أَشْبَاهِهِمْ مِنَ الْأَحْيَاءِ ثُمَّ أَخْرَجَ سَيْفاً ثُمَّ قَالَ هَا إِنَّ هَذَا مِنْهَا قَالَ فَقَالَ أَبِي إِي وَ الَّذِي اصْطَفَى مُحَمَّداً عَلَى الْبَشَرِ قَالَ فَرَدَّ الرَّجُلُ اعْتِجَارَهُ وَ قَالَ أَنَا إِلْيَاسُ مَا سَأَلْتُكَ عَنْ أَمْرِكَ وَ بِي مِنْهُ جَهَالَةٌ غَيْرَ أَنِّي أَحْبَبْتُ أَنْ يَكُونَ هَذَا الْحَدِيثُ قُوَّةً لِأَصْحَابِكَ وَ سَأُخْبِرُكَ بِآيَةٍ أَنْتَ تَعْرِفُهَا إِنْ خَاصَمُوا بِهَا فَلَجُوا

قَالَ فَقَالَ لَهُ أَبِي إِنْ شِئْتَ أَخْبَرْتُكَ بِهَا قَالَ قَدْ شِئْتُ قَالَ إِنَّ شِيعَتَنَا إِنْ قَالُوا لِأَهْلِ الْخِلَافِ لَنَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِرَسُولِهِ ص إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ إِلَى آخِرِهَا فَهَلْ كَانَ رَسُولُ اللَّهِ ص يَعْلَمُ مِنَ الْعِلْمِ شَيْئاً لَا يَعْلَمُهُ فِي تِلْكَ اللَّيْلَةِ أَوْ يَأْتِيهِ بِهِ جَبْرَئِيلُ ع فِي غَيْرِهَا فَإِنَّهُمْ سَيَقُولُونَ لَا فَقُلْ لَهُمْ فَهَلْ كَانَ لِمَا عَلِمَ بُدٌّ مِنْ أَنْ يُظْهِرَ فَيَقُولُونَ لَا فَقُلْ لَهُمْ فَهَلْ كَانَ فِيمَا أَظْهَرَ رَسُولُ اللَّهِ ص مِنْ عِلْمِ اللَّهِ عَزَّ ذِكْرُهُ اخْتِلَافٌ فَإِنْ قَالُوا لَا فَقُلْ لَهُمْ فَمَنْ حَكَمَ بِحُكْمِ اللَّهِ فِيهِ اخْتِلَافٌ فَهَلْ خَالَفَ رَسُولَ اللَّهِ ص فَيَقُولُونَ نَعَمْ فَإِنْ قَالُوا لَا فَقَدْ نَقَضُوا أَوَّلَ كَلَامِهِمْ فَقُلْ لَهُمْ مَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ فَإِنْ قَالُوا مَنِ الرَّاسِخُونَ فِي الْعِلْمِ فَقُلْ مَنْ لَا يَخْتَلِفُ فِي عِلْمِهِ فَإِنْ قَالُوا فَمَنْ هُوَ ذَاكَ فَقُلْ كَانَ رَسُولُ اللَّهِ ص صَاحِبَ ذَلِكَ فَهَلْ بَلَّغَ أَوْ لَا فَإِنْ قَالُوا قَدْ بَلَّغَ فَقُلْ فَهَلْ مَاتَ ص وَ الْخَلِيفَةُ مِنْ بَعْدِهِ يَعْلَمُ عِلْماً لَيْسَ فِيهِ اخْتِلَافٌ فَإِنْ قَالُوا لَا فَقُلْ إِنَّ خَلِيفَةَ رَسُولِ اللَّهِ ص مُؤَيَّدٌ وَ لَا يَسْتَخْلِفُ رَسُولُ اللَّهِ ص إِلَّا مَنْ يَحْكُمُ بِحُكْمِهِ وَ إِلَّا مَنْ يَكُونُ مِثْلَهُ إِلَّا النُّبُوَّةَ وَ إِنْ كَانَ رَسُولُ اللَّهِ ص لَمْ يَسْتَخْلِفْ فِي عِلْمِهِ أَحَداً فَقَدْ ضَيَّعَ مَنْ فِي أَصْلَابِ الرِّجَالِ مِمَّنْ يَكُونُ بَعْدَهُ فَإِنْ قَالُوا لَكَ فَإِنَّ عِلْمَ رَسُولِ اللَّهِ ص كَانَ مِنَ الْقُرْآنِ فَقُلْ حم. وَ الْكِتابِ الْمُبِينِ. إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فِيها إِلَى قَوْلِهِ إِنَّا كُنَّا مُرْسِلِينَ فَإِنْ قَالُوا لَكَ لَا يُرْسِلُ اللَّهُ عَزَّ وَ جَلَّ إِلَّا إِلَى نَبِيٍّ فَقُلْ هَذَا الْأَمْرُ الْحَكِيمُ الَّذِي يُفْرَقُ فِيهِ هُوَ مِنَ الْمَلَائِكَةِ وَ الرُّوحِ الَّتِي تَنْزِلُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ أَوْ مِنْ سَمَاءٍ إِلَى أَرْضٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى سَمَاءٍ فَلَيْسَ فِي السَّمَاءِ أَحَدٌ

يَرْجِعُ مِنْ طَاعَةٍ إِلَى مَعْصِيَةٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى أَرْضٍ وَ أَهْلُ الْأَرْضِ أَحْوَجُ الْخَلْقِ إِلَى ذَلِكَ فَقُلْ فَهَلْ لَهُمْ بُدٌّ مِنْ سَيِّدٍ يَتَحَاكَمُونَ إِلَيْهِ فَإِنْ قَالُوا فَإِنَّ الْخَلِيفَةَ هُوَ حَكَمُهُمْ فَقُلْ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ إِلَى قَوْلِهِ خالِدُونَ لَعَمْرِي مَا فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ وَلِيٌّ لِلَّهِ عَزَّ ذِكْرُهُ إِلَّا وَ هُوَ مُؤَيَّدٌ وَ مَنْ أُيِّدَ لَمْ يُخْطِ وَ مَا فِي الْأَرْضِ عَدُوٌّ لِلَّهِ عَزَّ ذِكْرُهُ إِلَّا وَ هُوَ مَخْذُولٌ وَ مَنْ خُذِلَ لَمْ يُصِبْ كَمَا أَنَّ الْأَمْرَ لَا بُدَّ مِنْ تَنْزِيلِهِ مِنَ السَّمَاءِ يَحْكُمُ بِهِ أَهْلُ الْأَرْضِ كَذَلِكَ لَا بُدَّ مِنْ وَالٍ فَإِنْ قَالُوا لَا نَعْرِفُ هَذَا فَقُلْ لَهُمْ قُولُوا مَا أَحْبَبْتُمْ أَبَى اللَّهُ عَزَّ وَ جَلَّ بَعْدَ مُحَمَّدٍ ص أَنْ يَتْرُكَ الْعِبَادَ وَ لَا حُجَّةَ عَلَيْهِمْ قَالَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ وَقَفَ فَقَالَ هَاهُنَا يَا ابْنَ رَسُولِ اللَّهِ بَابٌ غَامِضٌ أَ رَأَيْتَ إِنْ قَالُوا حُجَّةُ اللَّهِ الْقُرْآنُ قَالَ إِذَنْ أَقُولَ لَهُمْ إِنَّ الْقُرْآنَ لَيْسَ بِنَاطِقٍ يَأْمُرُ وَ يَنْهَى وَ لَكِنْ لِلْقُرْآنِ أَهْلٌ يَأْمُرُونَ وَ يَنْهَوْنَ وَ أَقُولَ قَدْ عَرَضَتْ لِبَعْضِ أَهْلِ الْأَرْضِ مُصِيبَةٌ مَا هِيَ فِي السُّنَّةِ وَ الْحُكْمِ الَّذِي لَيْسَ فِيهِ اخْتِلَافٌ وَ لَيْسَتْ فِي الْقُرْآنِ أَبَى اللَّهُ لِعِلْمِهِ بِتِلْكَ الْفِتْنَةِ أَنْ تَظْهَرَ فِي الْأَرْضِ وَ لَيْسَ فِي حُكْمِهِ رَادٌّ لَهَا وَ مُفَرِّجٌ عَنْ أَهْلِهَا فَقَالَ هَاهُنَا تَفْلُجُونَ يَا ابْنَ رَسُولِ اللَّهِ أَشْهَدُ أَنَّ اللَّهَ عَزَّ ذِكْرُهُ قَدْ عَلِمَ بِمَا يُصِيبُ الْخَلْقَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ أَوْ فِي أَنْفُسِهِمْ مِنَ الدِّينِ أَوْ غَيْرِهِ فَوَضَعَ الْقُرْآنَ دَلِيلًا قَالَ فَقَالَ الرَّجُلُ هَلْ تَدْرِي يَا ابْنَ رَسُولِ اللَّهِ دَلِيلَ مَا هُوَ قَالَ أَبُو جَعْفَرٍ ع نَعَمْ فِيهِ جُمَلُ الْحُدُودِ وَ تَفْسِيرُهَا عِنْدَ الْحُكْمِ فَقَالَ أَبَى اللَّهُ أَنْ يُصِيبَ عَبْداً بِمُصِيبَةٍ فِي دِينِهِ أَوْ فِي نَفْسِهِ أَوْ فِي مَالِهِ لَيْسَ فِي أَرْضِهِ مِنْ حُكْمِهِ قَاضٍ بِالصَّوَابِ فِي تِلْكَ الْمُصِيبَةِ قَالَ فَقَالَ الرَّجُلُ أَمَّا فِي هَذَا الْبَابِ فَقَدْ فَلَجْتَهُمْ بِحُجَّةٍ إِلَّا أَنْ يَفْتَرِيَ خَصْمُكُمْ عَلَى اللَّهِ فَيَقُولَ لَيْسَ لِلَّهِ جَلَّ ذِكْرُهُ حُجَّةٌ وَ لَكِنْ أَخْبِرْنِي عَنْ تَفْسِيرِ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ عَلِيٌّ ع وَ لا تَفْرَحُوا بِما آتاكُمْ قَالَ فِي أَبِي فُلَانٍ وَ أَصْحَابِهِ وَاحِدَةٌ مُقَدِّمَةٌ وَ وَاحِدَةٌ مُؤَخِّرَةٌ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ عَلِيٌّ ع وَ لا تَفْرَحُوا بِما آتاكُمْ مِنَ الْفِتْنَةِ الَّتِي عَرَضَتْ لَكُمْ بَعْدَ رَسُولِ اللَّهِ ص فَقَالَ‏ الرَّجُلُ أَشْهَدُ أَنَّكُمْ أَصْحَابُ الْحُكْمِ الَّذِي لَا اخْتِلَافَ فِيهِ ثُمَّ قَامَ الرَّجُلُ وَ ذَهَبَ فَلَمْ أَر

Muhammad Ibn Abu Abd Allah and Muhammad Ibn al-Hasan have narrated from Sahl Ibn Ziyad and Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad, both of them from al-Hasan Ibn al-Abbass Ibn al-Harish who has narrated the following from Abu Ja’far al-Thani (‘a):

‘Abu Abd Allah (‘a) has said: ‘Once while my father was walking around the Ka’abah for Tawaf1, a man who had covered his face partially with his turban suddenly came by. He cut out (interrupted) his (‘a) Tawaf and took him (‘a) to a house adjacent to al-Safa2. He sent for me (‘a) also and then we were there three of us.’

‘He said to me (‘a): ‘Welcome, the child (‘a) of the Messenger of Allah (S).' He then placed his hand over my head and said: ‘May Allah (azwj) Place blessings in you, the trustworthy one (‘a) before Allah (azwj) after his ancestors (‘a).' (He then said to my father): ‘O Abu Ja’far (‘a), if you like you may tell me, and if you like I can tell you. If you like you may ask me. Also, if you want I will ask you. If you like, affirm what I will say, and if you want, I will affirm what you (‘a) will say.'

‘The Imam (‘a) said: ‘I like all of it.’ The man then said, 'You must never permit your tongue to answer me with something that is otherwise in your conscience.’ The Imam (‘a) said: ‘That can be the doing of one in whose heart there are two kinds of knowledge, one opposing the other. Allah (azwj) disdains to have the kind of knowledge that is not harmonious.

‘He then said: ‘This is the topic of my question. You just explained one part of it. Tell me about this ‘knowledge’ that is so harmonious and without difference. Who has (knows) it?'

The Imam (‘a) said: ‘The whole of knowledge is before Allah (azwj), Majestic is whose name. The knowledge that people need is with the executor of the will (of prophets). ‘The narrator has said that he (the man) then removed the covering from his face and sat down straight. His face looked more cheerful and he said: ‘This is what I wanted and for this I have come. You think that the ‘knowledge’ that is free of differences is with the executors of the wills of the prophets. How do they know it?’ The Imam (‘a) said: ‘Just as the Messenger of Allah (S) knew it. The Messenger of Allah (S), during his delegation before Allah (azwj) heard whatever was communicated to him (S) Divinely (through Wahy, Divine inspiration).’

‘He then said: ‘You have spoken the truth, O child of the Messenger of Allah (S). I now ask you a more difficult question. Tell me, why does this ‘knowledge’ not appear as it was with the Messenger of Allah (S)?’ ‘Not all Muslims acknowledge the 'A'immah (‘a) as Leaders with Divine Authority. ‘The narrator (‘a) has said that my father (‘a) then smiled and said: ‘Allah (azwj) Disdains to allow those people whom He has not yet tested with belief to have information about His (azwj) knowledge.

Allah (azwj) Commanded His Messenger (S) to endure the sufferings his people caused to him so much so that he (S) would struggle against them only with His (azwj) Permission. Many times, he (S) would withhold matters that might cause disappointment among his people until he (S) was commanded sternly to convey to them the Commandments that he (S) had received and disregard the pagans.

The Holy Qur’an says:

“Preach what you have been commanded to and stay away from the pagans” (15:94).

‘I (‘a) swear by Allah (azwj), had he (S) conveyed the commandments he would have been perfectly safe. He (S), in fact, considered obedience [to Allah (azwj)] and feared the emergence of differences (among his (S) people). For this reason, he (S) would withhold [speaking out about the Divine Authority of 'A'immah (‘a)]. I love that you keep your eye upon the advent of al-Mahdi (the guide and his rise with Divine Authority) of this nation. At such time the angels with the sword of the family of David (‘a) will make the dead spirits of the unbelievers between the heavens and the earth taste the results of their evil deeds and force likewise spirits of the living ones to join the unbelievers.’ He (the man) then drew a sword and said: ‘Here it is. This is one of them.’ ‘The narrator (‘a) has said: ‘Then my father (‘a) said: ‘Yes, that is very true, I swear by the One (azwj) Who Chose Muhammad (S) from among mankind.’

The narrator has said that then the man drew the cover over his face and said: ‘I am Ilyas (‘a). I did not ask you those questions about your issue because I did not know them. I loved this conversation and narration only because they could strengthen your (‘a) followers.

I will tell you about a sign and supporting evidence (of your (‘a) cause). You (‘a) know if they (your followers) choose to debate others with such evidence, your followers will win.’

‘The narrator (‘a) has said that my father (‘a) then said to him: ‘If you like I (‘a) can tell you about it (the sign and evidence).’ The man then said: ‘I wish to hear it from you.’ The Imam (‘a) said: ‘If our (‘a) followers say to those who differ from us (‘a), ‘Allah (azwj) Says to His Messenger:

“We revealed the Qur’an on the Night of Destiny” (97:1).

“Would that you had known what the Night of Destiny is!” (97:2).

“(Worship on) the Night of Destiny is better than (worship) for a thousand months” (97:3).

“On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone's destiny)” (97:4).

“This Night is all peace until the break of dawn” (97:5).

And ask: ‘Did the Messenger of Allah (S) know that (besides) the knowledge of things that would come down at that night or what Jibril would bring to him at other times there is such knowledge that he knew (from other sources)?’

The opposition will say: ‘No, there was nothing the Messenger of Allah (S) knew (from other sources).’

Say to the opposition: ‘Could the Messenger of Allah (S) do anything but to express such ‘knowledge’ that comes on the night of destiny?'

The opposition will say: ‘It was necessary (for the Holy Prophet (S)) to express.’ Say to them: ‘Was there any difference or disharmony in the ‘knowledge’ that the Messenger of Allah (S) had received from Allah (azwj)?'

If the opposition say: ‘No, there was no disharmony.’

Ask them: ‘If one would judge in the name of the laws of Allah (azwj) with disharmony, has one not opposed the Messenger of Allah (by acting on other than what Holy Prophet (S) told him)?’

‘They will say: ‘Yes, he (the follower) has opposed the Messenger of Allah (S).’

However, if they say: ‘No, he (the follower) has not opposed the Messenger of Allah (S).’ They have invalidated their starting point (where they affirmed harmony in the ‘knowledge’ from Allah).’

Say to them: ‘No one knows its interpretation (knowledge from Allah (azwj)) except Allah (azwj) and those (‘a) who are well established in knowledge.’

If they ask: ‘Who are the ones well established in knowledge?’

Say: ‘They are those in whose knowledge there is no disharmony.’

If they ask: ‘Who are they?’

Say: ‘The Messenger of Allah (S) was (one of) such persons (‘a).

And ask them: ‘Did he convey such ‘knowledge’ to his first (Khalifa) successor?’

‘If they say: ‘Yes, the Messenger of Allah (S) did convey it.’

Ask (them): ‘Did the Messenger of Allah die and the Khalifa after him have the ‘knowledge’ free of disharmony?’

If they say: ‘No, there was no such Khalifa with the ‘knowledge’ free of disharmony.’ Say (to them): ‘(this is not logical); the successor of the Messenger of Allah is supported (has the Divine support) and the Messenger of Allah (S) does not appoint a Khalifa who would not judge by the laws of Allah (azwj). The Messenger of Allah (S) will not appoint a Khalifa other than one (who possesses the noble quality of justice) like him, excluding prophet-hood. If the Messenger of Allah (S) did not appoint anyone as Khalifa (executor of his will) for his ‘knowledge’, he (S) (Allah forbid) caused the people of coming generations to go astray.’

‘If the opposition says: ‘The ‘knowledge’ of the Messenger of Allah (S) was from the Holy Qur’an.’

Say (to them): ‘What about the following verses of the Holy Qur’an that speak about the matters (that will occur) after the death of the Holy Prophet (S)?

“I swear by the illustrious Book” (44:2).

“That We have revealed the Qur’an on a blessed night to warn mankind” (44:3).

“On this night, every absolute command coming from Us becomes distinct” (44:4).

“The command that We have been sending” (44:5).

“As a mercy (for the human being) from your Lord” (44:6).

‘If the opposition says: ‘Allah (azwj) Sends (angels and the Spirit) to prophets only.’ Say (to them): ‘These ‘distinct commands’ that come are from the angels and the Spirit, do they come from one heaven to the other heaven? (It is not proper); in the heavens there is no one to whom obedience (to commands) and disobedience would apply.’

‘If the opposition says: ‘They come from the heavens to earth and the people of earth are in dire need of such ‘Commands’!

Say to them: ‘Is it necessary for them (people) to have a leader who would judge among them?’

If they say: ‘The Khalifa will judge for them.’

Ask them about the meaning of the following verse of the Holy Qur’an: ‘

“Allah is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever” (2:257).

‘I (‘a) swear by my life, all those in the heavens and on earth who are under the guardianship of Allah (azwj) are supported (Divinely) and protected. Those who are supported and protected do not make mistakes. All the enemies of Allah (azwj) in the heavens and on earth suffer defeat. Those who are defeated they do not deal in a rightful way. Just as it is necessary that the ‘Commands’ must come from the heavens for the people of earth, in the same way it is necessary to have a Wall [mentioned in (2:257)], one who possesses perfect knowledge (and Divine Authority) to guide the people.

‘If the opposition says: ‘We do not know such a person.’

Say to them: 'Say whatever you may like. Allah (azwj) disdains to leave, after Muhammad (S) the servants without the existence of one who possesses perfect knowledge and Divine Authority.’

‘The narrator (‘a) has said that he (the man) then stopped and said: ‘This, O child of the Messenger of Allah (‘a), is a delicate point.

Consider if they (opposition) would say: ‘The Holy Qur’an is the Divine Authority.' The Imam (‘a) said: ‘Then, I (‘a) will say: ‘The Holy Qur’an does not speak, does not issue Commands or Prohibitions. The people of the Qur’an issue commands and prohibitions.’

I (‘a) would further say: ‘Allah (azwj) Disdains to see a certain affliction (difficult issue) befall the people of earth, and there is no law about it in the Sunnah or a ruling free of differences and it is not in the Qur’an also to solve such difficulty. He (azwj) Disdains to have such a thing in His (azwj) Knowledge or Permit it to take place on earth while there would be nothing in His (azwj) Judgment to stop it (misery of lawlessness) from happening or the means to provide relief.’

‘He (the man) then said: 'Here you gain victory, O child of the Messenger of Allah. I testify that Allah (azwj) certainly Knows what kinds of afflictions and sufferings may befall people of the earth in their lives and in their religion and so forth. He (azwj) then has sent the Holy Qur’an as a guide.

‘The narrator (‘a) has said that the man then said: ‘Do you, O child of the Messenger of Allah (‘a), know what kind of guide it (the Holy Qur’an) is?' Abu Ja'far (‘a) said: ‘Yes, in it there are the general principles of laws and its interpretation (rests with the judge) when judgment is issued.’

He said: ‘Allah (azwj) Disdains to see His (azwj) servant is afflicted with hardships in his religion, his life or his property. He (azwj) Disdains to see that there is no one on His (azwj) earth who can judge and decide truthfully and in the right way to remove the suffering.’ ‘The narrator has said that the man then said: ‘In this matter also you (‘a) have gained victory unless your enemies falsely ascribe lies to Allah (azwj) and say: ‘Allah (azwj) does not have anyone who possesses Divine Authority.’ However, tell me, about the interpretation of the words of Allah:

“... so that you would not grieve over what you have lost nor become extremely happy about what Allah has granted to you....” (57:23).

‘The Imam (‘a) said: ‘It refers to Abu so and so and his people. One of the verses is placed before and the other is placed afterward (two verses on two issues were placed together during the compilation of the existing copy of the Holy Qur’an). ‘Grief over the loss’ refers to the case of (Amir Al-Mu’minin (‘a)), and the Divine position that was particularly for him (‘a) and the words of Allah: ‘... nor become extremely happy about what Allah has granted to you...” refers to the mischief (the government formed) after the death of the Messenger of Allah (S). ‘The man then said: ‘I testify that you (‘a) are the Divine Authority in whose judgment there is no disharmony.’ The man then stood up and went and I did not see him any more’3.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ أَبِي سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَقَالَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْحَسَنِ وَ الْحُسَيْنِ ع فَقُلْتُ لَهُ إِنَّ النَّاسَ يَقُولُونَ فَمَا لَهُ لَمْ يُسَمِّ عَلِيّاً وَ أَهْلَ بَيْتِهِ ع فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ فَقَالَ قُولُوا لَهُمْ إِنَّ رَسُولَ اللَّهِ ص نَزَلَتْ عَلَيْهِ الصَّلَاةُ وَ لَمْ يُسَمِّ اللَّهُ‏ لَهُمْ ثَلَاثاً وَ لَا أَرْبَعاً حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَتْ عَلَيْهِ الزَّكَاةُ وَ لَمْ يُسَمِّ لَهُمْ مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَ الْحَجُّ فَلَمْ يَقُلْ لَهُمْ طُوفُوا أُسْبُوعاً حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَتْ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ نَزَلَتْ فِي عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ فَقَالَ رَسُولُ اللَّهِ ص فِي عَلِيٍّ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ قَالَ ص أُوصِيكُمْ بِكِتَابِ اللَّهِ وَ أَهْلِ بَيْتِي فَإِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ لَا يُفَرِّقَ بَيْنَهُمَا حَتَّى يُورِدَهُمَا عَلَيَّ الْحَوْضَ فَأَعْطَانِي ذَلِكَ وَ قَالَ لَا تُعَلِّمُوهُمْ فَهُمْ أَعْلَمُ مِنْكُمْ وَ قَالَ إِنَّهُمْ لَنْ يُخْرِجُوكُمْ مِنْ بَابِ هُدًى وَ لَنْ يُدْخِلُوكُمْ فِي بَابِ ضَلَالَةٍ فَلَوْ سَكَتَ رَسُولُ اللَّهِ ص فَلَمْ يُبَيِّنْ مَنْ أَهْلُ بَيْتِهِ لَادَّعَاهَا آلُ فُلَانٍ وَ آلُ فُلَانٍ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَهُ فِي كِتَابِهِ تَصْدِيقاً لِنَبِيِّهِ ص إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَكَانَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ فَاطِمَةُ ع فَأَدْخَلَهُمْ رَسُولُ اللَّهِ ص تَحْتَ الْكِسَاءِ فِي بَيْتِ أُمِّ سَلَمَةَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ لِكُلِّ نَبِيٍّ أَهْلًا وَ ثَقَلًا وَ هَؤُلَاءِ أَهْلُ بَيْتِي وَ ثَقَلِي فَقَالَتْ أُمُّ سَلَمَةَ أَ لَسْتُ مِنْ أَهْلِكَ فَقَالَ إِنَّكِ إِلَى خَيْرٍ وَ لَكِنَّ هَؤُلَاءِ أَهْلِي وَ ثِقْلِي فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص كَانَ عَلِيٌّ أَوْلَى النَّاسِ بِالنَّاسِ لِكَثْرَةِ مَا بَلَّغَ فِيهِ رَسُولُ اللَّهِ ص وَ إِقَامَتِهِ لِلنَّاسِ وَ أَخْذِهِ بِيَدِهِ فَلَمَّا مَضَى عَلِيٌّ لَمْ يَكُنْ يَسْتَطِيعُ عَلِيٌّ وَ لَمْ يَكُنْ لِيَفْعَلَ أَنْ يُدْخِلَ مُحَمَّدَ بْنَ عَلِيٍّ وَ لَا الْعَبَّاسَ بْنَ عَلِيٍّ وَ لَا وَاحِداً مِنْ وُلْدِهِ إِذاً لَقَالَ الْحَسَنُ وَ الْحُسَيْنُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ فِينَا كَمَا أَنْزَلَ فِيكَ فَأَمَرَ بِطَاعَتِنَا كَمَا أَمَرَ بِطَاعَتِكَ وَ بَلَّغَ فِينَا رَسُولُ اللَّهِ ص كَمَا بَلَّغَ فِيكَ وَ أَذْهَبَ عَنَّا الرِّجْسَ كَمَا أَذْهَبَهُ عَنْكَ فَلَمَّا مَضَى عَلِيٌّ ع كَانَ الْحَسَنُ ع أَوْلَى بِهَا لِكِبَرِهِ فَلَمَّا تُوُفِّيَ لَمْ يَسْتَطِعْ أَنْ يُدْخِلَ وُلْدَهُ وَ لَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ فَيَجْعَلَهَا فِي وُلْدِهِ إِذاً لَقَالَ الْحُسَيْنُ أَمَرَ اللَّهُ بِطَاعَتِي كَمَا أَمَرَ بِطَاعَتِكَ وَ طَاعَةِ أَبِيكَ وَ بَلَّغَ فِيَّ رَسُولُ اللَّهِ ص كَمَا بَلَّغَ فِيكَ وَ فِي أَبِيكَ وَ أَذْهَبَ اللَّهُ عَنِّي الرِّجْسَ كَمَا أَذْهَبَ عَنْكَ وَ عَنْ أَبِيكَ فَلَمَّا صَارَتْ إِلَى الْحُسَيْنِ ع لَمْ يَكُنْ أَحَدٌ مِنْ‏ أَهْلِ بَيْتِهِ يَسْتَطِيعُ أَنْ يَدَّعِيَ عَلَيْهِ كَمَا كَانَ هُوَ يَدَّعِي عَلَى أَخِيهِ وَ عَلَى أَبِيهِ لَوْ أَرَادَا أَنْ يَصْرِفَا الْأَمْرَ عَنْهُ وَ لَمْ يَكُونَا لِيَفْعَلَا ثُمَّ صَارَتْ حِينَ أَفْضَتْ إِلَى الْحُسَيْنِ ع فَجَرَى تَأْوِيلُ هَذِهِ الْآيَةِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ ثُمَّ صَارَتْ مِنْ بَعْدِ الْحُسَيْنِ لِعَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَتْ مِنْ بَعْدِ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ ع وَ قَالَ الرِّجْسُ هُوَ الشَّكُّ وَ اللَّهِ لَا نَشُكُّ فِي رَبِّنَا أَبَداً

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَ ذَلِكَ

Ali Ibn Ibrahim has narrated from Muhammad Ibn 'Isa from Yunus and Ali Ibn Muhammad from Sahl Ibn Ziyad, Abu Sa'id from Muhammad Ibn 'Isa from Yunus from Ibn Muskan from Abu Basil' who has said the following:

‘I asked Abu Abd Allah (‘a) about the words of Allah (azwj):

“Believers, obey Allah. His Messenger, and your leaders (who possess Divine Authority) ....”' (4:59).

‘The Imam (‘a) said: 'This was sent from the heavens about Ali (‘a) Ibn Abu Talib, al- Hasan (‘a) and al-Husayn (‘a).’

I then said: ‘People say, ‘Why did He (azwj) not Specify Ali (azwj) and his family (azwj) by their names in the Book of Allah (azwj)?' “The Imam (‘a) replied: ‘Say to them: ‘The command for prayer came to the Messenger of Allah (S) but He (azwj) has not Specified (the number of the Rakats) for them as being three or four. It, in fact, was the Messenger of Allah (S) who explained to them this matter. The command for Zakait came to the Messenger of Allah (S) and there was no specific taxable figure such as one Dirham on every forty Dirham. It was the Messenger of Allah (S) who explained it for them. The command for Hajj came to the Messenger of Allah (S). It did not say to walk seven times around the Ka’abah. It was the Messenger of Allah (S) who explained it for them.

The verse about obedience came:

“Believers, obey Allah, His Messenger and your leaders (who-possess Divine Authority) ...” (4:59).

It came to declare that Ali (‘a), al-Hasan (‘a) and al-Husayn (‘a) were the Leaders who possessed Divine Authority. The Messenger of Allah (S) then said about AIi (‘a): ‘Over whomever I have Divine Authority, Ali (‘a) also has Divine Authority over him.’ He (S) also has said: ‘I enjoin you to follow the Book of Allah (azwj) and my family (‘a). It is because I have prayed to Allah (azwj) not to separate these two from each other until He (azwj) will make them arrive at al-Kawthar4 to join me. He (azwj) has Granted my prayer as such.’.

‘The Holy Prophet (S) has said: ‘Do not try to teach them (Aimmah (‘a)); they are far more knowledgeable than you.’ The Holy Prophet (S) has said: ‘Aimmah (‘a), will never take you out of the gate of guidance and they will never make you enter the gate of error.’ Had the Messenger of Allah (S) remained silent and had not explained anything about his Ahl al-Bayt (‘a) the family of so and so would have advanced their claim for Imamah (Leadership with Divine Authority). However, Allah (azwj) has Revealed it in His book to confirm the explanations of His Prophet (S) about Ahl al- Bayt (‘a) (in the following verse):

“People of the house, Allah wants to remove all kinds of uncleanness from you and to purify you thoroughly” (33:33).

Ali (‘a), Fatimah (‘a), Al-Hasan (‘a) and al-Husayn (‘a) were there and the Holy Prophet (S) made them to enter under ‘al-Kisa’5 in the house of ‘Umm Salama’ and then said: ‘O Allah (azwj), every prophet (‘a) had a family and a heaviness and credence, and these are my family (‘a), my (S) heaviness and credence.’

‘Umm Salama at this point said: ‘Am I not of your family?’ The Holy Prophet (S) said: ‘You are in goodness but these are my family, my heaviness and credence.’ ‘When the Messenger of Allah (S) passed away Ali (‘a) had the utmost priority and guardianship of the people because of what the Messenger of Allah (S) had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (‘a) (was about to) pass away he could not (and would not) enter Muhammad Ibn Ali or al-Abbass Ibn Ali or anyone of his other sons in the position of Imamah (Leadership with Divine Authority). Otherwise, Al-Hasan and al- Husayn (‘a) would have said: ‘Allah (azwj) has revealed about us just as He (azwj) has done so about you (‘a), and He (azwj) has Commanded people to obey us (‘a) just as He (azwj) has Commanded people to obey you (‘a).

The Messenger of Allah (S) has preached to people about us (‘a) just as he (S) has done so about you. Allah (azwj) has Removed ‘al-Rijs’6 from us (‘a) just as He (azwj) has done so to you (‘a).' ‘When Ali (‘a) left this world, Al-Hasan (‘a) had the utmost priority for Imamah (Leadership with Divine Authority); he (‘a) was the eldest. When he (‘a) was about to die he (‘a) could not, and would not, enter his sons in the position of Imamah. It is because Allah (azwj) says:

“The relatives are closer to each other, according to the Book of Allah, than the believers and the emigrants....” (33:6).

Had he then placed Imamah in his sons, al-Husayn (‘a) would have said: ‘Allah (azwj) has Commanded people to obey me just as He (azwj) has Commanded people to obey you (‘a) and to obey your (‘a) father.

The Messenger of Allah (S) has preached to people about me (‘a) just as he (S) has preached to people about you (‘a) and your father (‘a). Allah (azwj) has Removed ‘al-Rijs’ from me (‘a) just as He (azwj) has removed it from you (‘a) and your father (‘a).’ ‘When Imamah was in full force with al-Husayn (‘a) there was no one in his family who could claim against him as he (‘a) could claim against his brother and father. He could do so in case they had (his father and brother) wanted to divert it from him (‘a) but they (‘a) did not and would not do so. After them it found its place with al-Husayn (‘a) and the interpretation of this verse continued to remain valid:

“... The relatives are closer to each other, according to the Book of Allah, than the believers and the emigrants....” (33:6).

After al-Husayn (‘a) Imamah found its place with Ali (‘a) Ibn al- Husayn (‘a). After Ali (‘a) Ibn al-Husayn (‘a), it (Leadership with Divine Authority) found its place with Muhammad (‘a) Ibn Ali (‘a).

‘The Imam (‘a) said: ‘Al-Rijs means doubts. I (‘a) swear by Allah (azwj) that we never doubt in our Lord.’ Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn 'Isa from Muhammad Ibn Khalid and al-Husayn Ibn Sa'id from al-Nadr Ibn Suwayd from Yahya Ibn Imran al-Halabi from Ayyub Ibn al-Hurr and Imran Ibn Ali al- Halabi from Abu Abd Allah (‘a) a similar Hadith’7.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ الْفُضَيْلِ بْنِ يَسَارٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ وَ أَبِي الْجَارُودِ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ع قَالَ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ بِوَلَايَةِ عَلِيٍّ وَ أَنْزَلَ عَلَيْهِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ فَرَضَ وَلَايَةَ أُولِي الْأَمْرِ فَلَمْ يَدْرُوا مَا هِيَ فَأَمَرَ اللَّهُ مُحَمَّداً ص أَنْ يُفَسِّرَ لَهُمُ الْوَلَايَةَ كَمَا فَسَّرَ لَهُمُ الصَّلَاةَ وَ الزَّكَاةَ وَ الصَّوْمَ وَ الْحَجَّ فَلَمَّا أَتَاهُ ذَلِكَ مِنَ اللَّهِ ضَاقَ بِذَلِكَ صَدْرُ رَسُولِ اللَّهِ ص وَ تَخَوَّفَ أَنْ يَرْتَدُّوا عَنْ دِينِهِمْ وَ أَنْ يُكَذِّبُوهُ فَضَاقَ صَدْرُهُ وَ رَاجَعَ رَبَّهُ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ فَصَدَعَ بِأَمْرِ اللَّهِ تَعَالَى ذِكْرُهُ فَقَامَ بِوَلَايَةِ عَلِيٍّ ع يَوْمَ غَدِيرِ خُمٍّ فَنَادَى الصَّلَاةَ جَامِعَةً وَ أَمَرَ النَّاسَ أَنْ يُبَلِّغَ الشَّاهِدُ الْغَائِبَ قَالَ عُمَرُ بْنُ أُذَيْنَةَ قَالُوا جَمِيعاً غَيْرَ أَبِي الْجَارُودِ وَ قَالَ أَبُو جَعْفَرٍ ع وَ كَانَتِ الْفَرِيضَةُ تَنْزِلُ بَعْدَ الْفَرِيضَةِ الْأُخْرَى وَ كَانَتِ الْوَلَايَةُ آخِرَ الْفَرَائِضِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي قَالَ أَبُو جَعْفَرٍ ع يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَا أُنْزِلُ عَلَيْكُمْ بَعْدَ هَذِهِ فَرِيضَةً قَدْ أَكْمَلْتُ لَكُمُ الْفَرَائِضَ

Ali Ibn Ibrahim from his father from Ibn Abu 'Umayr from 'Umar Ibn Udhayna from Zurara and Fudayl Ibn Yasar and Bukayr Ibn A'yan and Muhammad Ibn Muslim and Burayd Ibn Mu'awiya and Abu a l- Jarud, all have said the following from Abu Ja’far (‘a):

‘Allah (azwj) Commanded His Messenger (S) to declare the Leadership with Divine Authority of Ali (‘a) and sent down to him this:

“Only Allah, His Messenger, and (also) the true believers who are steadfast in prayer and pay alms, while they kneel during prayer (in Ruku'), are your guardians (with Divine Authority)” (5:55).

He (azwj) Made obedience to those in authority obligatory. The people did not know who they were. Allah (azwj) Commanded Muhammad (S) to interpret (and explain) the ‘Authority' for them as he had interpreted (and explained) Prayer, Zakat, Fasting and Hajj. When this command (to obey those who possess Divine Authority) came to him from Allah (azwj), the Messenger of Allah (S) felt pressured (and afraid of people's abandoning their religion). He (S) prayed to Allah (azwj) about it and Allah (azwj) Revealed to him this:

“O Messenger, preach what is revealed to you from your Lord. If you do not preach, it will be as though you have not conveyed My message. Allah protects you from men. He does not guide the unbelieving people” (5:67).

The Prophet (S) executed the Command of Allah (azwj) and declared that Ali (‘a) had received Divine Authority for leadership over His (‘a) creatures. He (S) made this declaration on the day of Ghadir Khumm (l8th of Dhu ‘l-Hajja). After the prayer in congregation he (S) conveyed the command and asked people present to bear testimony and inform those who were absent.

‘Umar Ibn 'Udhayna has said: ‘All, except Abu al-Jarud, have narrated this Hadith.’ ‘Abu Ja’far (‘a) said: 'One commandment would come after the other and the commandment about Leadership and Guardianship with Divine Authority was the last of such commandments. Allah (azwj) then sent down this:

“On this day I have perfected your religion, completed My favours to you, and chosen Islam as your religion....” (5:3).

Abu Ja’far (‘a) said: ‘Allah (azwj) said: ‘I will not send down any other commandments thereafter. I have completed for you the commandments’8.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ خَمْساً أَخَذُوا أَرْبَعاً وَ تَرَكُوا وَاحِداً قُلْتُ أَ تُسَمِّيهِنَّ لِي جُعِلْتُ فِدَاكَ فَقَالَ الصَّلَاةُ وَ كَانَ النَّاسُ لَا يَدْرُونَ كَيْفَ يُصَلُّونَ فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ بِمَوَاقِيتِ صَلَاتِهِمْ ثُمَّ نَزَلَتِ الزَّكَاةُ فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ مِنْ زَكَاتِهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلَاتِهِمْ ثُمَّ نَزَلَ الصَّوْمُ فَكَانَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ عَاشُورَاءَ بَعَثَ إِلَى مَا حَوْلَهُ مِنَ الْقُرَى فَصَامُوا ذَلِكَ الْيَوْمَ فَنَزَلَ شَهْرُ رَمَضَانَ بَيْنَ شَعْبَانَ وَ شَوَّالٍ ثُمَّ نَزَلَ الْحَجُّ فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ أَخْبِرْهُمْ مِنْ حَجِّهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلَاتِهِمْ وَ زَكَاتِهِمْ وَ صَوْمِهِمْ ثُمَّ نَزَلَتِ الْوَلَايَةُ وَ إِنَّمَا أَتَاهُ ذَلِكَ فِي يَوْمِ الْجُمُعَةِ بِعَرَفَةَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ كَانَ كَمَالُ الدِّينِ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ عِنْدَ ذَلِكَ رَسُولُ اللَّهِ ص أُمَّتِي حَدِيثُو عَهْدٍ بِالْجَاهِلِيَّةِ وَ مَتَى أَخْبَرْتُهُمْ بِهَذَا فِي ابْنِ عَمِّي يَقُولُ قَائِلٌ وَ يَقُولُ قَائِلٌ فَقُلْتُ فِي نَفْسِي مِنْ غَيْرِ أَنْ يَنْطِقَ بِهِ لِسَانِي فَأَتَتْنِي عَزِيمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ بَتْلَةً أَوْعَدَنِي إِنْ لَمْ أُبَلِّغْ أَنْ يُعَذِّبَنِي فَنَزَلَتْ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَأَخَذَ رَسُولُ اللَّهِ ص بِيَدِ عَلِيٍّ ع فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَكُنْ نَبِيٌّ مِنَ الْأَنْبِيَاءِ مِمَّنْ كَانَ قَبْلِي إِلَّا وَ قَدْ عَمَّرَهُ اللَّهُ ثُمَّ دَعَاهُ فَأَجَابَهُ فَأَوْشَكَ أَنْ أُدْعَى فَأُجِيبَ وَ أَنَا مَسْئُولٌ وَ أَنْتُمْ مَسْئُولُونَ‏

فَمَا ذَا أَنْتُمْ قَائِلُونَ فَقَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَ نَصَحْتَ وَ أَدَّيْتَ مَا عَلَيْكَ فَجَزَاكَ اللَّهُ أَفْضَلَ جَزَاءِ الْمُرْسَلِينَ فَقَالَ اللَّهُمَّ اشْهَدْ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَلْيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ قَالَ أَبُو جَعْفَرٍ ع كَانَ وَ اللَّهِ عَلِيٌّ ع أَمِينَ اللَّهِ عَلَى خَلْقِهِ وَ غَيْبِهِ وَ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ ثُمَّ إِنَّ رَسُولَ اللَّهِ ص حَضَرَهُ الَّذِي حَضَرَ فَدَعَا عَلِيّاً فَقَالَ يَا عَلِيُّ إِنِّي أُرِيدُ أَنْ أَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِيَ اللَّهُ عَلَيْهِ مِنْ غَيْبِهِ وَ عِلْمِهِ وَ مِنْ خَلْقِهِ وَ مِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ فَلَمْ يُشْرِكْ وَ اللَّهِ فِيهَا يَا زِيَادُ أَحَداً مِنَ الْخَلْقِ ثُمَّ إِنَّ عَلِيّاً ع حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا وُلْدَهُ وَ كَانُوا اثْنَيْ عَشَرَ ذَكَراً فَقَالَ لَهُمْ يَا بَنِيَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَبَى إِلَّا أَنْ يَجْعَلَ فِيَّ سُنَّةً مِنْ يَعْقُوبَ وَ إِنَّ يَعْقُوبَ دَعَا وُلْدَهُ وَ كَانُوا اثْنَيْ عَشَرَ ذَكَراً فَأَخْبَرَهُمْ بِصَاحِبِهِمْ أَلَا وَ إِنِّي أُخْبِرُكُمْ بِصَاحِبِكُمْ أَلَا إِنَّ هَذَيْنِ ابْنَا رَسُولِ اللَّهِ ص الْحَسَنَ وَ الْحُسَيْنَ ع فَاسْمَعُوا لَهُمَا وَ أَطِيعُوا وَ وَازِرُوهُمَا فَإِنِّي قَدِ ائْتَمَنْتُهُمَا عَلَى مَا ائْتَمَنَنِي عَلَيْهِ رَسُولُ اللَّهِ ص مِمَّا ائْتَمَنَهُ اللَّهُ عَلَيْهِ مِنْ خَلْقِهِ وَ مِنْ غَيْبِهِ وَ مِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ فَأَوْجَبَ اللَّهُ لَهُمَا مِنْ عَلِيٍّ ع مَا أَوْجَبَ لِعَلِيٍّ ع مِنْ رَسُولِ اللَّهِ ص فَلَمْ يَكُنْ لِأَحَدٍ مِنْهُمَا فَضْلٌ عَلَى صَاحِبِهِ إِلَّا بِكِبَرِهِ وَ إِنَّ الْحُسَيْنَ كَانَ إِذَا حَضَرَ الْحَسَنُ لَمْ يَنْطِقْ فِي ذَلِكَ الْمَجْلِسِ حَتَّى يَقُومَ ثُمَّ إِنَّ الْحَسَنَ ع حَضَرَهُ الَّذِي حَضَرَهُ فَسَلَّمَ ذَلِكَ إِلَى الْحُسَيْنِ ع ثُمَّ إِنَّ حُسَيْناً حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا ابْنَتَهُ الْكُبْرَى فَاطِمَةَ بِنْتَ الْحُسَيْنِ ع فَدَفَعَ إِلَيْهَا كِتَاباً مَلْفُوفاً وَ وَصِيَّةً ظَاهِرَةً وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَبْطُوناً لَا يَرَوْنَ إِلَّا أَنَّهُ لِمَا بِهِ فَدَفَعَتْ فَاطِمَةُ الْكِتَابَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَ وَ اللَّهِ ذَلِكَ الْكِتَابُ إِلَيْنَا الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ

Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad and Muhammad Ibn al-Husayn both of them from Muhammad Ibn Isma’il Ibn Bazi' who from Mansur Ibn Yunus, from Abu al-Jarud who has said the following:

‘I heard Abu Ja’far say: ‘Allah (azwj) has Commanded people to fulfil five obligations. They have undertaken the responsibility for four of these obligations but they have ignored one.’

‘The narrator has said: ‘I asked the Imam (‘a), ‘May Allah (azwj) keep my soul in service for your cause, will you please, describe them for me?’

The Imam (‘a) said: ‘The Prayer is one of such obligations. People did not know how to perform the Prayer. Jibril descended and said: ‘O Muhammad (S) explain to them the timing for the Prayer.’ Then the Command to pay Zakat came. Jibril then said: ‘O Muhammad (S) explain to them how to pay Zakat as you (S) have explained to them about the Prayer.’ Then the Command to fast came. The Messenger of Allah (S) would send information to the nearby towns and would ask people to fast on the day of ‘Ashura’9 and people would fast on that day.

Then the (Command to Fast during the) month of Ramadan came between the month of Sha'ban and Shawwal. Thereafter, came the Command for Hajj. Jibril descended and said to the Holy Prophet: ‘Explain to them the rules of Hajj as you (S) have explained to them about the Prayer, Zakat and Fasting.’

Allah Completed The Religion ‘Islam’ On The Day Of Arafah

‘Thereafter came the Command in the verse about the people who possess Divine Authority. It came to him (S) on Friday, the Day of Arafah on the ninth of the month of Dhu al-Hajja. Allah (azwj) sent the following verse of the Holy Qur’an:

“... On this day I have perfected your religion, completed My favours to you, and chosen Islam as your religion....” (5:3).

The perfection of religion came about with the declaration of the fact that Ali (‘a) Ibn Abu Talib possessed Divine Authority over the people. The Messenger of Allah (S) then said at that time: ‘My followers have lived very close to the age of darkness and ignorance. When I speak of the Divine Authority of my cousin, one says this and one says that.

I (S) say this to myself (S) in my soul without speaking it out with my tongue. Then the decisive Command of Allah (azwj) came in which He (azwj) had warned me of punishment for not preaching to people about the Divine Authority (of Ali (‘a)). And then the following verse of the Holy Qur’an was sent:

“O Messenger, preach what is revealed to you from your Lord. If you do not preach, it will be as though you have not conveyed My message. Allah protects you from men. He does not guide the unbelieving people” (5:67).

The Messenger of Allah (S) then holding the hand of Ali (‘a) raised it up high and said: ‘O people, there had lived no prophet (‘a) before me (S) whom Allah (azwj) would not cause to become old. After such age Allah (azwj) would call them to die. I (S) may be called to die any time very soon but would remain responsible as well as you. What then would you say?’ They replied: ‘We will testify and say that you (S) preached, gave good advice and fulfilled your (S) responsibilities. May Allah (azwj) Grant you (S) the best of the rewards that He (azwj) has Granted to the messengers.’ He (the Holy Prophet (S)) then said: ‘O Lord, bear testimony.' He (S) said so three times. Then he (S) said: ‘O the community of the Muslims! this is the person (‘a) who possesses Divine Authority over you after me (S). Those of you present here must inform about this declaration to those who are absent from here.’

‘Abu Ja’far (‘a) has said: ‘I swear by Allah (azwj), that Ali (‘a) was the Guardian of the trust of Allah (azwj) in His creatures, the Guardian of His (azwj) Secrets and religion which He (azwj) has chosen for Himself (azwj). Then the Holy Prophet experienced what is to be experienced and called Ali (‘a) near and said: ‘O Ali (‘a), I (S) want to appoint and entrust you (‘a) with that which Allah (azwj) has Entrusted me (S) of His (azwj) secrets, His (azwj) knowledge, His (azwj) creatures and His (azwj) religion which He (azwj) has chosen for Himself.’ The Imam (‘a) then said: ‘O Ziyad! I swear by Allah (azwj) that no one besides Ali (‘a) had any share in it (appointed as Divine Authority over the people). Ali (‘a), thereafter experienced what was to be experienced (the time of his leaving this world).

He (‘a) then called his children who numbered twelve sons. He said to them: ‘My children, Allah (azwj) has Decided to place in me (‘a) the noble tradition that He (azwj) had placed in Jacob (‘a) (Ya'qub). Jacob (‘a) called all of his children who numbered twelve sons and he informed them about (the status of) their companion (brother, Joseph (‘a)). Please note that I (‘a) also want to inform you about your companion. These two, Al-Hasan (‘a) and al-Husayn (‘a) are the children of the Messenger of Allah (S). You must listen to them (‘a), obey and support them (‘a).

I have entrusted them (‘a) with that which the Messenger of Allah (S) had entrusted me (‘a) in the matters of the creatures of Allah (azwj), His (azwj) secrets and His (azwj) religion, which He (azwj) has chosen for Himself (azwj). Allah (azwj) has Made of the responsibility of Ali (‘a) toward them (‘a) just like the responsibility of the Messenger of Allah (S) toward Ali (‘a). All of their (‘a) virtuous perfection is equal except the elderliness in age. AI-Husayn (‘a) would never raise his voice in a meeting in the presence of Al- Hasan (‘a) before he would leave the place.’ ‘Al-Hasan (‘a) then experienced (the coming of the time of his death) what is to be experienced. He delivered and submitted it (the Divine trust) all to al-Husayn (‘a).

When the time of the death of al-Husayn (‘a) came he (‘a) called his eldest daughter, Fatimah, and gave to her a sealed document and his publicly declared will. Ali Ibn al- Husayn (‘a) was ill with internal illness and they thought he was about to die. Fatimah gave the document to Ali Ibn al-Husayn (‘a) and thereafter, I swear by Allah (azwj) that document came to us.’ AI-Husayn Ibn Muhammad has narrated from Mu'alla Ibn Muhammad from Muhammad Ibn Jumhur from Muhammad Ibn Isma’il Ibn Bazi' from Mansur Ibn Yunus from Abu al-Jarud from Abu Ja’far (‘a) a similar Hadith’10.

مُحَمَّدُ بْنُ الْحُسَيْنِ وَ غَيْرُهُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَوْصَى مُوسَى ع إِلَى يُوشَعَ بْنِ نُونٍ وَ أَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى وَلَدِ هَارُونَ وَ لَمْ يُوصِ إِلَى وَلَدِهِ وَ لَا إِلَى وَلَدِ مُوسَى إِنَّ اللَّهَ تَعَالَى لَهُ الْخِيَرَةُ يَخْتَارُ مَنْ يَشَاءُ مِمَّنْ يَشَاءُ وَ بَشَّرَ مُوسَى وَ يُوشَعُ بِالْمَسِيحِ ع فَلَمَّا أَنْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ الْمَسِيحَ ع قَالَ الْمَسِيحُ لَهُمْ إِنَّهُ سَوْفَ يَأْتِي مِنْ بَعْدِي نَبِيٌّ اسْمُهُ أَحْمَدُ مِنْ وُلْدِ إِسْمَاعِيلَ ع يَجِي‏ءُ بِتَصْدِيقِي وَ تَصْدِيقِكُمْ وَ عُذْرِي وَ عُذْرِكُمْ وَ جَرَتْ مِنْ بَعْدِهِ فِي الْحَوَارِيِّينَ فِي الْمُسْتَحْفَظِينَ وَ إِنَّمَا سَمَّاهُمُ اللَّهُ تَعَالَى الْمُسْتَحْفَظِينَ لِأَنَّهُمُ اسْتُحْفِظُوا الِاسْمَ الْأَكْبَرَ وَ هُوَ الْكِتَابُ الَّذِي يُعْلَمُ بِهِ عِلْمُ كُلِّ شَيْ‏ءٍ الَّذِي كَانَ مَعَ الْأَنْبِيَاءِ ص يَقُولُ اللَّهُ تَعَالَى وَ لَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَ أَنْزَلْنا مَعَهُمُ الْكِتابَ وَ الْمِيزانَ الْكِتَابُ الِاسْمُ الْأَكْبَرُ وَ إِنَّمَا عُرِفَ مِمَّا يُدْعَى الْكِتَابَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الْفُرْقَانُ فِيهَا كِتَابُ نُوحٍ وَ فِيهَا كِتَابُ صَالِحٍ وَ شُعَيْبٍ وَ إِبْرَاهِيمَ ع فَأَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ هذا لَفِي الصُّحُفِ الْأُولى‏ صُحُفِ إِبْراهِيمَ وَ مُوسى‏ فَأَيْنَ صُحُفُ إِبْرَاهِيمَ إِنَّمَا صُحُفُ إِبْرَاهِيمَ الِاسْمُ الْأَكْبَرُ وَ صُحُفُ مُوسَى الِاسْمُ الْأَكْبَرُ فَلَمْ تَزَلِ الْوَصِيَّةُ فِي عَالِمٍ بَعْدَ عَالِمٍ حَتَّى دَفَعُوهَا إِلَى مُحَمَّدٍ ص فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ص أَسْلَمَ لَهُ الْعَقِبُ مِنَ الْمُسْتَحْفِظِينَ وَ كَذَّبَهُ بَنُو إِسْرَائِيلَ وَ دَعَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ جَاهَدَ فِي سَبِيلِهِ ثُمَّ أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ عَلَيْهِ أَنْ أَعْلِنْ فَضْلَ وَصِيِّكَ فَقَالَ رَبِّ إِنَّ الْعَرَبَ قَوْمٌ جُفَاةٌ لَمْ يَكُنْ فِيهِمْ كِتَابٌ‏

وَ لَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ وَ لَا يَعْرِفُونَ فَضْلَ نُبُوَّاتِ الْأَنْبِيَاءِ ع وَ لَا شَرَفَهُمْ وَ لَا يُؤْمِنُونَ بِي إِنْ أَنَا أَخْبَرْتُهُمْ بِفَضْلِ أَهْلِ بَيْتِي فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ وَ لا تَحْزَنْ عَلَيْهِمْ وَ قُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ فَذَكَرَ مِنْ فَضْلِ وَصِيِّهِ ذِكْراً فَوَقَعَ النِّفَاقُ فِي قُلُوبِهِمْ فَعَلِمَ رَسُولُ اللَّهِ ص ذَلِكَ وَ مَا يَقُولُونَ فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ يَا مُحَمَّدُ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَكِنَّهُمْ يَجْحَدُونَ بِغَيْرِ حُجَّةٍ لَهُمْ وَ كَانَ رَسُولُ اللَّهِ ص يَتَأَلَّفُهُمْ وَ يَسْتَعِينُ بِبَعْضِهِمْ عَلَى بَعْضٍ وَ لَا يَزَالُ يُخْرِجُ لَهُمْ شَيْئاً فِي فَضْلِ وَصِيِّهِ حَتَّى نَزَلَتْ هَذِهِ السُّورَةُ فَاحْتَجَّ عَلَيْهِمْ حِينَ أُعْلِمَ بِمَوْتِهِ وَ نُعِيَتْ إِلَيْهِ نَفْسُهُ فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ فَإِذا فَرَغْتَ فَانْصَبْ وَ إِلى‏ رَبِّكَ فَارْغَبْ يَقُولُ إِذَا فَرَغْتَ فَانْصَبْ عَلَمَكَ وَ أَعْلِنْ وَصِيَّكَ فَأَعْلِمْهُمْ فَضْلَهُ عَلَانِيَةً فَقَالَ ص مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَ عَادِ مَنْ عَادَاهُ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ لَأَبْعَثَنَّ رَجُلًا يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ لَيْسَ بِفَرَّارٍ يُعَرِّضُ بِمَنْ رَجَعَ يُجَبِّنُ أَصْحَابَهُ وَ يُجَبِّنُونَهُ وَ قَالَ ص عَلِيٌّ سَيِّدُ الْمُؤْمِنِينَ وَ قَالَ عَلِيٌّ عَمُودُ الدِّينِ وَ قَالَ هَذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَى الْحَقِّ بَعْدِي وَ قَالَ الْحَقُّ مَعَ عَلِيٍّ أَيْنَمَا مَالَ وَ قَالَ إِنِّي تَارِكٌ فِيكُمْ أَمْرَيْنِ إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ أَهْلَ بَيْتِي عِتْرَتِي أَيُّهَا النَّاسُ اسْمَعُوا وَ قَدْ بَلَّغْتُ إِنَّكُمْ سَتَرِدُونَ عَلَيَّ الْحَوْضَ فَأَسْأَلُكُمْ عَمَّا فَعَلْتُمْ فِي الثَّقَلَيْنِ وَ الثَّقَلَانِ كِتَابُ اللَّهِ جَلَّ ذِكْرُهُ وَ أَهْلُ بَيْتِي فَلَا تَسْبِقُوهُمْ فَتَهْلِكُوا وَ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ فَوَقَعَتِ الْحُجَّةُ بِقَوْلِ النَّبِيِّ ص وَ بِالْكِتَابِ الَّذِي يَقْرَأُهُ النَّاسُ فَلَمْ يَزَلْ يُلْقِي فَضْلَ أَهْلِ بَيْتِهِ بِالْكَلَامِ وَ يُبَيِّنُ لَهُمْ بِالْقُرْآنِ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ قَالَ عَزَّ ذِكْرُهُ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ ثُمَّ قَالَ وَ آتِ ذَا الْقُرْبى‏ حَقَّهُ فَكَانَ عَلِيٌّ ع وَ كَانَ حَقُّهُ الْوَصِيَّةَ الَّتِي جُعِلَتْ لَهُ وَ الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ

فَقَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ قَالَ وَ إِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ يَقُولُ أَسْأَلُكُمْ عَنِ الْمَوَدَّةِ الَّتِي أَنْزَلْتُ عَلَيْكُمْ فَضْلَهَا مَوَدَّةِ الْقُرْبَى بِأَيِّ ذَنْبٍ قَتَلْتُمُوهُمْ وَ قَالَ جَلَّ ذِكْرُهُ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ الْكِتَابُ هُوَ الذِّكْرُ وَ أَهْلُهُ آلُ مُحَمَّدٍ ع أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِسُؤَالِهِمْ وَ لَمْ يُؤْمَرُوا بِسُؤَالِ الْجُهَّالِ وَ سَمَّى اللَّهُ عَزَّ وَ جَلَّ الْقُرْآنَ ذِكْراً فَقَالَ تَبَارَكَ وَ تَعَالَى وَ أَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ وَ لَعَلَّهُمْ يَتَفَكَّرُونَ وَ قَالَ عَزَّ وَ جَلَّ وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ وَ سَوْفَ تُسْئَلُونَ وَ قَالَ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ قَالَ عَزَّ وَ جَلَّ وَ لَوْ رَدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلى‏ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ فَرَدَّ الْأَمْرَ أَمْرَ النَّاسِ إِلَى أُولِي الْأَمْرِ مِنْهُمُ الَّذِينَ أَمَرَ بِطَاعَتِهِمْ وَ بِالرَّدِّ إِلَيْهِمْ فَلَمَّا رَجَعَ رَسُولُ اللَّهِ ص مِنْ حَجَّةِ الْوَدَاعِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ ع فَقَالَ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَنَادَى النَّاسَ فَاجْتَمَعُوا وَ أَمَرَ بِسَمُرَاتٍ فَقُمَّ شَوْكُهُنَّ ثُمَّ قَالَ ص يَا أَيُّهَا النَّاسُ مَنْ وَلِيُّكُمْ وَ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ فَقَالُوا اللَّهُ وَ رَسُولُهُ فَقَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَ عَادِ مَنْ عَادَاهُ ثَلَاثَ مَرَّاتٍ فَوَقَعَتْ حَسَكَةُ النِّفَاقِ فِي قُلُوبِ الْقَوْمِ وَ قَالُوا مَا أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ هَذَا عَلَى مُحَمَّدٍ قَطُّ وَ مَا يُرِيدُ إِلَّا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ فَلَمَّا قَدِمَ الْمَدِينَةَ أَتَتْهُ الْأَنْصَارُ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ جَلَّ ذِكْرُهُ قَدْ أَحْسَنَ إِلَيْنَا وَ شَرَّفَنَا بِكَ وَ بِنُزُولِكَ بَيْنَ ظَهْرَانَيْنَا فَقَدْ فَرَّحَ اللَّهُ صَدِيقَنَا وَ كَبَّتَ عَدُوَّنَا وَ قَدْ يَأْتِيكَ وُفُودٌ فَلَا تَجِدُ مَا تُعْطِيهِمْ فَيَشْمَتُ بِكَ الْعَدُوُّ فَنُحِبُّ أَنْ تَأْخُذَ ثُلُثَ أَمْوَالِنَا حَتَّى إِذَا قَدِمَ عَلَيْكَ وَفْدُ مَكَّةَ وَجَدْتَ مَا تُعْطِيهِمْ فَلَمْ يَرُدَّ رَسُولُ اللَّهِ ص عَلَيْهِمْ شَيْئاً وَ كَانَ يَنْتَظِرُ مَا يَأْتِيهِ مِنْ رَبِّهِ فَنَزَلَ جَبْرَئِيلُ ع وَ قَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ لَمْ يَقْبَلْ أَمْوَالَهُمْ فَقَالَ الْمُنَافِقُونَ مَا أَنْزَلَ اللَّهُ هَذَا

عَلَى مُحَمَّدٍ وَ مَا يُرِيدُ إِلَّا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ وَ يَحْمِلَ عَلَيْنَا أَهْلَ بَيْتِهِ يَقُولُ أَمْسِ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ الْيَوْمَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ نَزَلَ عَلَيْهِ آيَةُ الْخُمُسِ فَقَالُوا يُرِيدُ أَنْ يُعْطِيَهُمْ أَمْوَالَنَا وَ فَيْئَنَا ثُمَّ أَتَاهُ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ قَدْ قَضَيْتَ نُبُوَّتَكَ وَ اسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ عِنْدَ عَلِيٍّ ع فَإِنِّي لَمْ أَتْرُكِ الْأَرْضَ إِلَّا وَ لِيَ فِيهَا عَالِمٌ تُعْرَفُ بِهِ طَاعَتِي وَ تُعْرَفُ بِهِ وَلَايَتِي وَ يَكُونُ حُجَّةً لِمَنْ يُولَدُ بَيْنَ قَبْضِ النَّبِيِّ إِلَى خُرُوجِ النَّبِيِّ الْآخَرِ قَالَ فَأَوْصَى إِلَيْهِ بِالِاسْمِ الْأَكْبَرِ وَ مِيرَاثِ الْعِلْمِ وَ آثَارِ عِلْمِ النُّبُوَّةِ وَ أَوْصَى إِلَيْهِ بِأَلْفِ كَلِمَةٍ وَ أَلْفِ بَابٍ يَفْتَحُ كُلُّ كَلِمَةٍ وَ كُلُّ بَابٍ أَلْفَ كَلِمَةٍ وَ أَلْفَ بَابٍ

Muhammad Ibn al-Husayn and others have narrated from Sahl from Muhammad Ibn 'Isa, Muhammad Ibn Yahya and Muhammad Ibn al-Husayn all of them from Muhammad Ibn Sinan from Isma'il Ibn Jabir and 'Abd al-Karim Ibn 'Amr from 'Abd AI-Hamid Ibn Abu al-Daylam who has narrated the following from Abu Abd Allah (‘a):

‘Moses (‘a) prepared his will and gave it to Yusha' Ibn Nunas. Yusha' Ibn Nunas made his will to give it to the sons of Harun (‘a). He did not make a will to his own sons or to the sons of Moses (‘a). To Allah (azwj) belong all the good choices. He (azwj) Chooses whomever He (azwj) Wants from whomever He (azwj) Wants. He (azwj) Gave the glad news about Jesus (‘a) to Moses (‘a) and Yusha (‘a)'. When Allah (azwj) appointed Jesus (‘a) as His Messenger, Jesus (‘a) said to them (his people), 'After me there will come a prophet whose name will be 'Ahmad (S) ' from the descendants of Isma’il (’a). He (S) will come and affirm my message and your message, my excuses and your excuses.' The will continued after him in the protecting disciples. Allah (azwj) has called them 'protectors' because they preserved the greatest name and it is the Book through which such knowledge of all things is learned that existed with the prophets (‘a) as Allah (azwj) has said in the following Verse: ‘We sent Our messengers (before you) with clear evidence (to support their truthfulness), and sent with them the Book and the Balance....' (57:25).

The Book is the greatest name. Of what is known as the books are the Torah, Gospel and al-Furqan (the Holy Qur’an) of which also is the book of Noah, the book of Salihas, Shu'aybas and Abraham (‘a). Allah (azwj) has said:

“This is what is written in the ancient heavenly books” (87:18).

“The Scriptures of Abraham and Moses” (87:19).

Where then is the book of Abraham (‘a)? In fact, the book of Abraham (‘a) is the greatest name. The book of Moses (‘a) is the greatest name. Thus, the will continued through one scholar to the next scholar until they delivered it to Muhammad (S). ‘When Allah (azwj) Sent Muhammad (S) the descendants of the ‘protecting’ disciples accepted his faith but the lying ones of the Israelites refused to believe in him (S).

He (S) prayed to Allah (azwj) and worked hard for His (azwj) Cause. Thereafter, Allah (azwj) Commanded him to declare the excellence of the executor of his will and he said: ‘My Lord (azwj), the Arabs are the most rude and unjust ones. They did not have any books with them, no Prophet had come to them and they do not know the virtues of the Prophecy of the prophets (‘a) and their honour. They will not believe me if I declare to them the excellence and virtues of my family’. Allah (azwj), said:

“Do not be grieved about them” (16: 127).

“... We have told him, 'Ignore them and say to them “peace”. They will soon know the consequences of their deeds” (43:89).

He (S) mentioned the name of the executor of his will and hypocrisy crept into their (certain Arabs') hearts. The Messenger of Allah (S) noticed it and whatever they were to say.

‘Allah (azwj) said:

“O Muhammad! We know that what they say causes sadness to your heart. They, in fact, not only reject what you say, they refuse to accept the signs of Allah also” (6:33).

However, they refused to accept them without any good reason and authority. The Messenger of Allah (S) would associate with them and seek the support of certain ones of them against the other ones among them. He (S) would continue to express the excellence of the executor of his will to them from time to time until the following Chapter of the Holy Qur’an was revealed.

He (S) presented justifications against them when he was informed of death approaching and the news of his leaving this world. Allah (azwj) said:

“When you are free from (your obligations), strive hard (to worship Allah)” (94:7).

“And be devoted to your Lord's service” (94:8).

Allah (azwj) in the above verse has said to His Messenger (S): ‘When your duty is fulfilled then establish your mark and symbol and declare who will be the executor of the will, and speak to them of his excellence and virtues’. Thus, Muhammad (S) declared: ‘Over whomever I have Divine Authority, this Ali (‘a) also has Divine Authority over them. O Lord (azwj), support those who will support him and be the enemy of those who are hostile to him.’ He (S) said so three times.

He (S) has further said: ‘I will commission and send the man (‘a) who loves Allah (azwj) and His Messenger (S), and Allah (azwj) and His Messenger (S) love him (‘a). He is not the one who would run away from the battlefield.' In the above statement he (S) points out also the one who returned from the gates of the castle (of the enemy) frightening and disheartening his own people’. He (S) has also said: ‘Ali (‘a) is the leader of the believers. Ali (‘a) is the pillar of religion.' He (S) has further said: ‘This is the one (‘a) who will strive against certain people with his sword to defend the truth, after me (S)’.

The Holy Prophet (S) has also said: ‘The truth is with Ali (‘a) wherever he (‘a) inclines’. The Holy Prophet has further said: ‘I leave among you two facts, if you hold to them firmly, you will never be misled: The Book of Allah (azwj) and my family (‘a), my descendants (‘a). O people, listen! I (‘a) have, certainly, preached the message to you. You will arrive at the pond of al-Kawthar11 and I (S) will ask you about your dealings with the two illustrious matters. The two illustrious matters are the Book of Allah (azwj) and my family (‘a). Do not proceed ahead of them (‘a) lest you be destroyed. Do not try to teach them (‘a); they (‘a) are by far more knowledgeable than you are’. ‘Al-Hujja’12 was established through the words of the Holy Prophet (S) and those of the Book that people read.

He (S) still continued to extol the excellence and spiritual virtues of his family (‘a) in words and explain with verses of the Holy Qur’an such as:

“People of the House! 13 Allah wants to remove all kinds of uncleanness from you and to keen you thoroughly purified” (33:33).

“Take notice that whatever property you may gain, one-fifth belongs to Allah, the Messenger, the kindred (his relatives)” (8:41).

“Give the relatives (of the Holy Prophet), the destitute and those who when on a journey have become needy, their dues” (17:26).

‘It was Ali (‘a) and his right was to have, as the executor in his possession, the will of the Holy Prophet (S) that gave him (‘a) the Leadership with Divine Authority. The will assigned to him (‘a) the custodianship of the greatest name, the legacy of knowledge and the symbols of knowledge of the prophet-hood. He (azwj) (Allah) also has said:

“(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of (my near) relatives....” (42:23).

In, '... questions are asked about al-Maw'udah; translated as “the baby girls buried alive”14. He (Allah) in fact, says: ‘I question you about al-Maw'udah, the love. I had told you about its great virtue. It was the love of the relatives (family of the Holy Prophet) but for what reason did you murder them (members of the family of the Holy Prophet)? He (azwj) has said:

“Ask those who know about the heavenly Books if you do not know about this” (16:43).

He (azwj) has said that the Book is the reminder and the people of this reminder (the Book) are the Ahl al-Bayt of Muhammad (S). Allah (azwj) has Commanded them (people) to ask Ahl al-Bayt (‘a) for guidance. He (azwj) has not commanded Ahl al-Bayt (‘a) to ask the ignorant people.

Allah (azwj) has called the Holy Qur’an ‘Dhikr’15, thus, He (azwj) has Said:

“We have revealed the Qur’an to you so that you can tell the people what has been revealed to them and so that perhaps they will think” (16:44).

Allah (azwj) has Said:

“The Qur’an is a reminder to you and to your people and you will soon be asked for guidance” (43:44).

Allah (azwj) has also said:

“Believers, obey Allah, His Messenger, and your leaders (who possess Divine Authority) ...” (4:59).

He (azwj) has said:

“Had they referred it to (Allah), the Messenger of Allah or to their leaders, (who possess Divine Authority), they could have used that information more properly. Were it not for the favour and mercy of Allah, all but a few of them would have followed Satan” (4:83).

The words 'Had they referred' in the above verse are the command referenced to in the matter and the task mentioned. People must refer in such tasks to those (‘a) who possess Divine Authority among them.

They are the people that Allah (azwj) has Commanded to be obeyed and referred to. ‘When the Messenger of Allah (S) returned from his farewell pilgrimage to the sacred House in Makkah, Jibril descended to him (S) and said:

“Messenger, preach what is revealed to you from your Lord. If you will not preach, it will be as though you have not conveyed My message. Allah protects you from men. He does not guide the unbelieving people” (5:67).

He (S) called the people to come together at one place and they did. He (S) ordered that the thorns and bushes be removed from the ground to make room. He (‘a) then said: ‘O people, who is your guardian with Divine Authority who has greater right and control over your souls than you yourselves do?' They said: ‘Allah (azwj) and His Messenger (S) have such authority’. The Holy Prophet (S) then said: ‘Over whomever I (S) have Divine Authority, this Ali (‘a) also has the same degree of authority. O Lord (azwj), support those who support him (‘a) (Ali) and be the enemy of those who are his (‘a) (Ali 's) enemies’. He (S) said this three times.

This made the thorn of hypocrisy to go deeper into the hearts of a certain group of people who said: ‘Allah (azwj) has never said any such thing to Muhammad (S). He (S) wants only to lift up the shoulder of His cousin to promote him (‘a)’. When he arrived at Madina, the Ansar16 (Muslims of Madina) came to see him for a certain issue. They said: ‘O Messenger of Allah (S), Allah (azwj) has Granted us a great deal of favours. He (azwj) has Granted us honour in bringing you (S) to this town among us. In so doing He (azwj) has Brought joy to the hearts of our friends and sorrow to our enemies. We know that many delegates come to see you (S) and there is not enough to give them and the enemies call it de-grading. We like very much if you accept one-third of our properties so that when delegates from Makkah come to see you, you will find enough means to accommodate them’.

The Messenger of Allah (S) did not reply to them and he (S) was waiting for Jibril to come from his Lord (azwj). Jibril descended and said:

“Muhammad, say, ‘I do not ask you for any payment for my preaching to you except (your) love of (my) near relatives” (42:23).

He (S) did not accept their property. The hypocrites said: ‘Allah has not said this to Muhammad. He (S) only wants to lift up the shoulder of his cousin to promote him (‘a). He is imposing his family upon us. Yesterday he said: ‘Over whomever I (S) have Divine Authority, this Ali (‘a) also has the same degree of Divine Authority over them’ and today he (S) says:

“[Muhammad] say, “I do not ask you for any payment for my preaching to you except (your) love of (my) near relatives …” (42:23).

Thereafter came the Verse of the Holy Qur’an about Khums17

They said: ‘He (S) wants only to take away our properties and interests’. Then Jibril came and said: ‘O Muhammad (S) you have completed the task of prophet-hood and the duration of your life is coming to a close. You, now, must place the greatest name, the legacy of the knowledge and the symbols of knowledge of prophet-hood with Ali (‘a). It is because I (azwj) (Allah) do not want to leave the earth without having a scholar (‘a) therein so that people will learn from him how to obey Me (azwj) and know through him (‘a) My (azwj) Guardianship and Authority.

The scholar (‘a) will be the Divine Authority for those who come to be born at a time between the passing away of one Prophet (‘a) and the appearance of the next Prophet (‘a)’. ‘The Imam (‘a) said: ‘He (S) bequeathed to him (Imam Ali (‘a)) the greatest name, the legacy of the knowledge and the symbols of knowledge of the prophet- hood. He (S) also bequeathed to him (‘a) a thousand words and a thousand chapters whereby there opened a thousand chapters and a thousand words from each chapter and each word’18.

Virtues Of Amir Al-Mu’minin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ يُوسُفَ بْنِ أَبِي سَعِيدٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع ذَاتَ يَوْمٍ فَقَالَ لِي إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَلَائِقَ كَانَ نُوحٌ صَلَّى اللَّهُ عَلَيْهِ أَوَّلَ مَنْ يُدْعَى بِهِ فَيُقَالُ لَهُ هَلْ بَلَّغْتَ فَيَقُولُ نَعَمْ فَيُقَالُ لَهُ مَنْ يَشْهَدُ لَكَ فَيَقُولُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ص قَالَ فَيَخْرُجُ نُوحٌ ع فَيَتَخَطَّى النَّاسَ حَتَّى يَجِي‏ءَ إِلَى مُحَمَّدٍ ص وَ هُوَ عَلَى كَثِيبِ الْمِسْكِ وَ مَعَهُ عَلِيٌّ ع وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا فَيَقُولُ نُوحٌ لِمُحَمَّدٍ ص يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَأَلَنِي هَلْ بَلَّغْتَ فَقُلْتُ نَعَمْ فَقَالَ مَنْ يَشْهَدُ لَكَ فَقُلْتُ مُحَمَّدٌ ص فَيَقُولُ يَا جَعْفَرُ يَا حَمْزَةُ اذْهَبَا وَ اشْهَدَا لَهُ أَنَّهُ قَدْ بَلَّغَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَجَعْفَرٌ وَ حَمْزَةُ هُمَا الشَّاهِدَانِ لِلْأَنْبِيَاءِ ع بِمَا بَلَّغُوا فَقُلْتُ جُعِلْتُ فِدَاكَ فَعَلِيٌّ ع أَيْنَ هُوَ فَقَالَ هُوَ أَعْظَمُ مَنْزِلَةً مِنْ ذَلِكَ

Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn Khalid from al-Qasim Ibn Muhammad from Jamil Ibn Salih from Yusuf Ibn Abu Said who has narrated the following:

‘I once was with Abu Abd Allah (‘a) and he (‘a) (the Imam) said to me: ‘When it will be the Day of Judgment, Allah (azwj) will Raise all creatures, among them Noah (‘a) will be the first to have been called and it will be asked, ‘Did you preach?” He will reply, ‘Yes, I preached.’ It will be asked: ‘Who testifies in your favour?’ He will say, ‘Muhammad Ibn 'Abd Allah (S) testifies.’ He (‘a) (the Imam) said: ‘Noah (‘a) will then come out and people walk until they come to Muhammad (S). He will be like a large amount of musk with Ali (‘a) along with him as it is mentioned in the words of Allah (azwj):

“... when they saw him happy the faces of the unbelievers turned troubled” (67:27).

Noah (‘a) will say to Muhammad (S), O Allah Grant compensation to Muhammad and his family worthy of their services to Your cause, ‘O Muhammad, Allah (azwj) Asks me if I preached.

I replied: ‘Yes, I did, but He (azwj) asked: ‘Who testifies in your favour?’ I said: ‘Muhammad (S) testifies.’ He (S) will say: “O Ja'far (‘a), O Hamzah (‘a), go and testify in his favour that he had preached.’ Abu Abd Allah (‘a) then said: ‘Ja’far (‘a) and Hamzah (‘a) are witnesses in favour of the prophets (‘a), in support of their preaching.' I then asked: ‘I pray to Allah (azwj) to keep my soul in service for your (‘a) cause, where will be Ali (‘a)?' He (‘a) (the Imam) said: ‘His rank is greater than that’.19

- 1. Circumbalating seven times around the Ka’abah.

- 2. Safa is a small mountain located at the bottom of the Abu Qubais Mountain, about 130 m (430 ft) southeast of the Ka'bah, which is the beginning of the Sa'ee [Note of Al-Islam.org].

- 3. Al-Kafi, vol. 1, p. 243, H. 637.

- 4. Pond in the Paradise.

- 5. The Cloak.

- 6. Uncleanness.

- 7. Al-Kafi, vol. 1, p. 287, H. 750.

- 8. Al-Kafi, vol. 1, p. 290, H. 753.

- 9. The 10th of the Month of Muharram.

- 10. Al-Kafi, vol. 1, p. 291, H. 755.

- 11. Pond in Paradise.

- 12. Solid proof of Ali (‘a) 's Wilayah.

- 13. Ahl Al-Bayt.

- 14. Refer to the Verse:
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ

“And when the female infant buried alive is asked” (81:8).

- 15. To Remember, Mention.

- 16. The Muslims helpers.

- 17. Paying one-fifth of net income as tax. See Holy Qur’an:
وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things” (8:41).

- 18. Al-Kafi, vol. 1, p. 294, H. 759. Al-Kafi, ch.65, H. 3.

- 19. Al-Kafi, vol. 8, p. 26, H. 14840; hadith about Resurrection.

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