Al-Kāfi

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَحْيَى بْنِ عَمْرِو بْنِ خَلِيفَةَ الزَّيَّاتِ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ فَإِنْ لَمْ تَسْتَطِيعُوهُ فَعَلَيْكُمْ بِالصِّيَامِ فَإِنَّهُ وِجَاؤُهُ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yahya ibn ‘Amr ibn Khalifah al-Zayyat from ‘Abd Allah ibn Bukayr from certain individuals of our people who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “O young people, you may have carnal relations. If you are unable to do so, you should fast; it has a castrating effect (on carnal desires).””’

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ قَالَ يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَأْتِيَ أَهْلَهُ أَوَّلَ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ لِقَوْلِ الله عَزَّ وَجَلَّ أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى‏ نِسائِكُمْ وَالرَّفَثُ الْمُجَامَعَةُ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather, al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘My father narrated to me from my grandfather from his ancestors, ‘Alayhim al-Salam, who have narrated this Hadith: “Imam Ali (a.s.), has said, ‘It is preferable for a man to go to bed with his wife during the first night of the month of Ramadan because of the words of Allah, most Majestic, most Glorious, “Al-Rafath (to go to bed with your wives)” is made lawful for you during the night of fasting.”””

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ قَالَ لِبَعْضِ مَوَالِيهِ يَوْمَ الْفِطْرِ وَهُوَ يَدْعُو لَهُ يَا فُلانُ تَقَبَّلَ الله مِنْكَ وَمِنَّا ثُمَّ أَقَامَ حَتَّى كَانَ يَوْمُ الأَضْحَى فَقَالَ لَهُ يَا فُلانُ تَقَبَّلَ الله مِنَّا وَمِنْكَ قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ الله قُلْتَ فِي الْفِطْرِ شَيْئاً وَتَقُولُ فِي الأَضْحَى غَيْرَهُ قَالَ فَقَالَ نَعَمْ إِنِّي قُلْتُ لَهُ فِي الْفِطْرِ تَقَبَّلَ الله مِنْكَ وَمِنَّا لأَنَّهُ فَعَلَ مِثْلَ فِعْلِي وَتَأَسَّيْتُ أَنَا وَهُوَ فِي الْفِعْلِ وَقُلْتُ لَهُ فِي الأَضْحَى تَقَبَّلَ الله مِنَّا وَمِنْكَ لأَنَّهُ يُمْكِنُنَا أَنْ نُضَحِّيَ وَلا يُمْكِنُهُ أَنْ يُضَحِّيَ فَقَدْ فَعَلْنَا نَحْنُ غَيْرَ فِعْلِهِ.

4. Muhammad ibn Yahya has narrated from Ali ibn Ibrahim al-Ja’fariy from Muhammad ibn al-Fadl who has said the following: “Once al-Rida (a.s.), on the day of al-Fitr said to a certain individual of his servants, while praying for him. ‘O so and so, (I pray) may Allah accept from you and from us.’ Then it was the day of al-Adha’ and he (the Imam) said to him, ‘O so and so, may Allah accept from us and from you.’ I (the narrator) then asked, ‘O child of the Messenger of Allah, why is it that on the day of al-Fitr you said to him something different from what you said to him on the day of al-Adha?’ He (the Imam) replied, ‘What I said on the day of al-Fitr was because we both had done the same deed in equal form, but on the day of al-Adha’ we were able to offer a sacrifice, but he was unable to do so, thus we did something different from what he did.’”

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي الصَّخْرِ أَحْمَدَ بْنِ عَبْدِ الرَّحِيمِ رَفَعَهُ إِلَى أَبِي الْحَسَنِ صَلَوَاتُ الله عَلَيْهِ قَالَ نَظَرَ إِلَى النَّاسِ فِي يَوْمِ فِطْرٍ يَلْعَبُونَ وَيَضْحَكُونَ فَقَالَ لأَصْحَابِهِ وَالْتَفَتَ إِلَيْهِمْ إِنَّ الله عَزَّ وَجَلَّ خَلَقَ شَهْرَ رَمَضَانَ مِضْمَاراً لِخَلْقِهِ لِيَسْتَبِقُوا فِيهِ بِطَاعَتِهِ إِلَى رِضْوَانِهِ فَسَبَقَ فِيهِ قَوْمٌ فَفَازُوا وَتَخَلَّفَ آخَرُونَ فَخَابُوا فَالْعَجَبُ كُلُّ الْعَجَبِ مِنَ الضَّاحِكِ اللاَّعِبِ فِي الْيَوْمِ الَّذِي يُثَابُ فِيهِ الْمُحْسِنُونَ وَيَخِيبُ فِيهِ الْمُقَصِّرُونَ وَايْمُ الله لَوْ كُشِفَ الْغِطَاءُ لَشُغِلَ مُحْسِنٌ بِإِحْسَانِهِ وَمُسِي‏ءٌ بِإِسَاءَتِهِ.

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah, from abu al-Sakhr, Ahmad ibn ‘Abd al-Rahim in a marfu‘ manner who has said the following: “Abu al-Hassan (a.s.), on the day of al-Fitr looking at the people who were playing and laughing, turned to his companions and said, ‘Allah, the Most Majestic, the Most Glorious, has created the month of Ramadan as an arena for His creature to compete in matters of obedience to Him to achieve His pleasure. Certain people have excelled, but others have remained behind and have failed. It is very strange that the laughing people play on the day when people of good deeds receive their reward and people with shortcomings fail. I swear by Allah, had the curtain been moved aside, people of good deeds and people of evil deeds each would have kept busy with their deeds.’”

6ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلاَم) لِمَ فَرَضَ الله الصَّوْمَ فَوَرَدَ الْجَوَابُ لِيَجِدَ الْغَنِيُّ مَضَضَ الْجُوعِ فَيَحِنَّ عَلَى الْفَقِيرِ.

6. Ali ibn Muhammad and Muhammad ibn abu ‘Abd Allah has narrated from Ishaq ibn Muhammad from Hamzah ibn Muhammad who has said the following: “I once wrote to abu Muhammad (a.s.), and asked, ‘Why has Allah made fasting obligatory?’ The answer was, ‘It is made obligatory so that affluent people can feel the taste of hunger and become compassionate to the poor.’”

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ بِالْكُوفَةِ بِقَوْمٍ وَجَدُوهُمْ يَأْكُلُونَ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) أَكَلْتُمْ وَأَنْتُمْ مُفْطِرُونَ قَالُوا نَعَمْ قَالَ يَهُودُ أَنْتُمْ قَالُوا لا قَالَ فَنَصَارَى قَالُوا لا قَالَ فَعَلَى أَيِّ شَيْ‏ءٍ مِنْ هَذِهِ الأَدْيَانِ مُخَالِفِينَ لِلإِسْلامِ قَالُوا بَلْ مُسْلِمُونَ قَالَ فَسَفْرٌ أَنْتُمْ قَالُوا لا قَالَ فِيكُمْ عِلَّةٍ اسْتَوْجَبْتُمُ الإِفْطَارَ لا نَشْعُرُ بِهَا فَإِنَّكُمْ أَبْصَرُ بِأَنْفُسِكُمْ لأَنَّ الله عَزَّ وَجَلَّ يَقُولُ بَلِ الإِنْسانُ عَلى‏ نَفْسِهِ بَصِيرَةٌ قَالُوا بَلْ أَصْبَحْنَا مَا بِنَا عِلَّةٌ قَالَ فَضَحِكَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ ثُمَّ قَالَ تَشْهَدُونَ أَنْ لا إِلَهَ إِلاَّ الله وَأَنَّ مُحَمَّداً رَسُولُ الله قَالُوا نَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَلا نَعْرِفُ مُحَمَّداً قَالَ فَإِنَّهُ رَسُولُ الله قَالُوا لا نَعْرِفُهُ بِذَلِكَ إِنَّمَا هُوَ أَعْرَابِيٌّ دَعَا إِلَى نَفْسِهِ فَقَالَ إِنْ أَقْرَرْتُمْ وَإِلاَّ لأَقْتُلَنَّكُمْ قَالُوا وَإِنْ فَعَلْتَ فَوَكَّلَ بِهِمْ شُرْطَةَ الْخَمِيسِ وَخَرَجَ بِهِمْ إِلَى الظَّهْرِ ظَهْرِ الْكُوفَةِ وَأَمَرَ أَنْ يَحْفِرَ حُفْرَتَيْنِ وَحَفَرَ إِحْدَاهُمَا إِلَى جَنْبِ الأُخْرَى ثُمَّ خَرَقَ فِيمَا بَيْنَهُمَا كَوَّةً ضَخْمَةً شِبْهَ الْخَوْخَةِ فَقَالَ لَهُمْ إِنِّي وَاضِعُكُمْ فِي إِحْدَى هَذَيْنِ الْقَلِيبَيْنِ وَأُوقِدُ فِي الأُخْرَى النَّارَ فَأَقْتُلُكُمْ بِالدُّخَانِ قَالُوا وَإِنْ فَعَلْتَ فَإِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا فَوَضَعَهُمْ فِي إِحْدَى الْجُبَّيْنِ وَضْعاً رَفِيقاً ثُمَّ أَمَرَ بِالنَّارِ فَأُوقِدَتْ فِي الْجُبِّ الآخَرِ ثُمَّ جَعَلَ يُنَادِيهِمْ مَرَّةً بَعْدَ مَرَّةٍ مَا تَقُولُونَ فَيُجِيبُونَهُ اقْضِ مَا أَنْتَ قَاضٍ حَتَّى مَاتُوا قَالَ ثُمَّ انْصَرَفَ فَسَارَ بِفِعْلِهِ الرُّكْبَانُ وَتَحَدَّثَ بِهِ النَّاسُ فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ فِي الْمَسْجِدِ إِذْ قَدِمَ عَلَيْهِ يَهُودِيٌّ مِنْ أَهْلِ يَثْرِبَ قَدْ أَقَرَّ لَهُ مَنْ فِي يَثْرِبَ مِنَ الْيَهُودِ أَنَّهُ أَعْلَمُهُمْ وَكَذَلِكَ كَانَتْ آبَاؤُهُ مِنْ قَبْلُ قَالَ وَقَدِمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فِي عِدَّةٍ مِنْ أَهْلِ بَيْتِهِ فَلَمَّا انْتَهَوْا إِلَى الْمَسْجِدِ الأَعْظَمِ بِالْكُوفَةِ أَنَاخُوا رَوَاحِلَهُمْ ثُمَّ وَقَفُوا عَلَى بَابِ الْمَسْجِدِ وَأَرْسَلُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ أَنَّا قَوْمٌ مِنَ الْيَهُودِ قَدِمْنَا مِنَ الْحِجَازِ وَلَنَا إِلَيْكَ حَاجَةٌ فَهَلْ تَخْرُجُ إِلَيْنَا أَمْ نَدْخُلُ إِلَيْكَ قَالَ فَخَرَجَ إِلَيْهِمْ وَهُوَ يَقُولُ سَيَدْخُلُونَ وَيَسْتَأْنِفُونَ بِالْيَمِينِ فَمَا حَاجَتُكُمْ فَقَالَ لَهُ عَظِيمُهُمْ يَا ابْنَ أَبِي طَالِبٍ مَا هَذِهِ الْبِدْعَةُ الَّتِي أَحْدَثْتَ فِي دِينِ مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهُ وَأَيَّةُ بِدْعَةٍ فَقَالَ لَهُ الْيَهُودِيُّ زَعَمَ قَوْمٌ مِنْ أَهْلِ الْحِجَازِ أَنَّكَ عَمَدْتَ إِلَى قَوْمٍ شَهِدُوا أَنْ لا إِلَهَ إِلاَّ الله وَلَمْ يُقِرُّوا أَنَّ مُحَمَّداً رَسُولُهُ فَقَتَلْتَهُمْ بِالدُّخَانِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فَنَشَدْتُكَ بِالتِّسْعِ الآيَاتِ الَّتِي أُنْزِلَتْ عَلَى مُوسَى (عَلَيْهِ السَّلاَم) بِطُورِ سَيْنَاءَ وَبِحَقِّ الْكَنَائِسِ الْخَمْسِ الْقُدْسِ وَبِحَقِّ السَّمْتِ الدَّيَّانِ هَلْ تَعْلَمُ أَنَّ يُوشَعَ بْنَ نُونٍ أُتِيَ بِقَوْمٍ بَعْدَ وَفَاةِ مُوسَى شَهِدُوا أَنْ لا إِلَهَ إِلاَّ الله وَلَمْ يُقِرُّوا أَنَّ مُوسَى رَسُولُ الله فَقَتَلَهُمْ بِمِثْلِ هَذِهِ الْقِتْلَةِ فَقَالَ لَهُ الْيَهُودِيُّ نَعَمْ أَشْهَدُ أَنَّكَ نَامُوسُ مُوسَى قَالَ ثُمَّ أَخْرَجَ مِنْ قَبَائِهِ كِتَاباً فَدَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) فَفَضَّهُ وَنَظَرَ فِيهِ وَبَكَى فَقَالَ لَهُ الْيَهُودِيُّ مَا يُبْكِيكَ يَا ابْنَ أَبِي طَالِبٍ إِنَّمَا نَظَرْتَ فِي هَذَا الْكِتَابِ وَهُوَ كِتَابٌ سُرْيَانِيٌّ وَأَنْتَ رَجُلٌ عَرَبِيٌّ فَهَلْ تَدْرِي مَا هُوَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ نَعَمْ هَذَا اسْمِي مُثْبَتٌ فَقَالَ لَهُ الْيَهُودِيُّ فَأَرِنِي اسْمَكَ فِي هَذَا الْكِتَابِ وَأَخْبِرْنِي مَا اسْمُكَ بِالسُّرْيَانِيَّةِ قَالَ فَأَرَاهُ أَمِيرُ الْمُؤْمِنِينَ سَلامُ الله عَلَيْهِ اسْمَهُ فِي الصَّحِيفَةِ فَقَالَ اسْمِي إِلْيَا فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَشْهَدُ أَنَّكَ وَصِيُّ مُحَمَّدٍ وَأَشْهَدُ أَنَّكَ أَوْلَى النَّاسِ بِالنَّاسِ مِنْ بَعْدِ مُحَمَّدٍ وَبَايَعُوا أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) وَدَخَلَ الْمَسْجِدَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) الْحَمْدُ لله الَّذِي لَمْ أَكُنْ عِنْدَهُ مَنْسِيّاً الْحَمْدُ لله الَّذِي أَثْبَتَنِي عِنْدَهُ فِي صَحِيفَةِ الأَبْرَارِ وَالْحَمْدُ لله ذِي الْجَلالِ وَالإِكْرَامِ. تَمَّ كِتَابُ الصَّوْمِ وَيَتْلُوهُ كِتَابُ الْحَجِّ وَالْحَمْدُ لله وَحْدَهُ وَصَلَّى الله عَلَى مَنْ لا نَبِيَّ بَعْدَهُ وَآلِهِ الطَّيِّبِينَ الطَّاهِرِينَ.

7. Ali ibn Muhammad has narrated from ‘Abd Allah ibn Ishaq from al-Hassan ibn Ali ibn Sulayman from Muhammad ibn ‘Imran who has said the following: “Abu ‘Abd Allah (a.s.), has said that once when ’Amir al-Mu’minin was in the Masjid of al-Kufa, a certain people, who were found eating during the day in the month of Ramadan were brought before him. ’Amir al-Mu’minin asked them, ‘Did you eat while you were not fasting?’ They replied, ‘Yes, we did so.’ He (the Imam) then asked, ‘Are you Jews?’ They replied, ‘No, we are not Jews.’ He (the Imam) asked, ‘Are you Christians?’ They replied, ‘No, we are not Christians.’ He (the Imam) then asked, ‘Which religion that is different from Islam do you follow?’ They replied, ‘We are Muslims.’ He (the Imam) asked, ‘Are you travelers?’ They replied, ‘No, we are not travelers.’ He (the Imam) asked, ‘Do you have some kind of illness that made you not to fast and that we do not realize, but of which you are more aware than we are? Allah, the Most Majestic, the Most Glorious, has said, “Man is aware of himself. . . .” (75:14) They replied, ‘We have no illness.’ ’Amir al-Mu’minin then laughed and said, ‘Do you testify that no one deserves worship except Allah, and Muhammad is the Messenger of Allah?’ They replied, ‘We testify that no one deserves worship except Allah, but we do not know Muhammad.’ He (the Imam) said, ‘He is the Messenger of Allah.’ They replied, ‘We do not know him to be as such. He was only an Arab person who called people to himself.’ He (the Imam) then said, ‘If you do not testify that Muhammad is the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, I will execute you.’ They replied, ‘Do as you wish.’ He then ordered Shurta al-Khamis (special police) to guard and take them behind the city of Kufa. He ordered them to dig two ditches next to each other with a hole joining the two ditches. He (the Imam) then said to them, ‘I will place you in one of these two ditches and start a fire in the other one and make you die because of smoke.’ They said, ‘Do as you wish. This life ends anyway.’ They were gently placed in the ditch, then he (the Imam) gave the order to start a fire in the other ditch and kept calling them repeatedly; each time they replied, ‘You can do as you wish,’ until they died. He then returned, but the news spread and people spoke about it. One day he (the Imam) was in the Masjid when a Jewish man from Yathrib, whom all Jews of Yathrib confirmed to be the most knowledgeable one among them, as was his ancestors, and a group of people of his family, came to ’Amir al-Mu’minin. When they arrived near the great Masjid of al-Kufa, they disembarked, then stood at the door of the Masjid and sent someone to ’Amir al-Mu’minin with a message that said, ‘We are a group of Jewish people. We have come from Hijaz and we need to speak to you. Do you want to come out or should we enter to see you?’ The narrator has said that he (the Imam) then went out to them, saying, ‘They will soon enter and begin with oath. What do you need?’ The chief person among them asked, ‘O son of abu Talib, what is this innovation that you have introduced in the religion of Muhammad (SAW)?’ He (the Imam) then asked, ‘What kind of innovation are you talking about?’ The Jewish man said, ‘People of Hijaz say that you executed by means of smoke certain men. They were a people who testified that it is only Allah who alone deserves worship but would not testify that Muhammad (SAW), is the Messenger of Allah.’ ’Amir al-Mu’minin said, ‘I swear you upon the nine miracles that were given to Moses (a.s.), on Mount Sinai. I swear you upon the five temples of al-Quds and the position of the Judge. Do you know that Usha‘ ibn Nun, after the death of Moses, before whom a people were brought who had testified that Allah alone deserves worship, but did not testify that Moses was the Messenger of Allah, executed them the way I did?’ The Jewish man replied, ‘Yes, I testify that you are a keeper of the secrets of Moses.’ The narrator has said that he then took out of the pocket of his gown a book (letter) and gave it to ’Amir al-Mu’minin who opened it, looked at it and wept. The Jewish man then asked, ‘What makes you weep, O son of abu Talib? You just looked at a letter that is in the Suryaniy language, and you are an Arab man. Do you know what is in it?’ ’Amir al-Mu’minin (a.s.), said to him, ‘Yes, I know. This is my name written in it.’ The Jewish man then asked, ‘Show me your name in this book (letter) and tell me what your name is in the Suryaniy language?’ The narrator has said, ‘’Amir al-Mu’minin (a.s.), showed him his name on the page and said, “My name in Suryaniy language is ‘Eliya’.” The Jewish man then said, ‘I testify that only Allah deserves worship, Muhammad (SAW), is the Messenger of Allah, and you are the executor of the will of Muhammad. I testify that you have more authority over the people than they themselves do after Muhammad (SAW).’ They pledged allegiance to ’Amir al-Mu’minin and entered the Masjid, and said, ‘All praise belongs to Allah before whom I was not forgotten. All praise belongs to Allah who listed me in the book (page) before Him along with the virtuous ones. All praise belongs to Allah, the owner of glory and honor.’”

1ـ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمَّا أَخَذَ مَوَاثِيقَ الْعِبَادِ أَمَرَ الْحَجَرَ فَالْتَقَمَهَا وَلِذَلِكَ يُقَالُ أَمَانَتِي أَدَّيْتُهَا وَمِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ.

1. Narrated to me Ali ibn Ibrahim ibn Hashim from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a.s.), has said, ‘When Allah, the most Blessed, the most High, made solemn covenants with His servants, He commanded the Stone. The Stone fed it (the covenant) to itself. For this reason it is said, ‘This is my trust which I return, my covenant that I had undertaken, so you bear witness, in my favor, to my returning it back.’”

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) لِمَ جُعِلَ اسْتِلامُ الْحَجَرِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ حَيْثُ أَخَذَ مِيثَاقَ بَنِي آدَمَ دَعَا الْحَجَرَ مِنَ الْجَنَّةِ فَأَمَرَهُ فَالْتَقَمَ الْمِيثَاقَ فَهُوَ يَشْهَدُ لِمَنْ وَافَاهُ بِالْمُوَافَاةِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from ‘Abd Allah ibn Bukayr from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), ‘Why should one touch (kiss) the Stone?’ He (the Imam) replied, ‘When Allah, the Most Majestic, the Most Glorious, made a covenant with the children of Adam, He called the Stone from paradise and gave it a command. It swallowed up (fed it to itself) the covenant and it will testify in favor of those who comply with safe return of the trust.’”

3ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) لأَيِّ عِلَّةٍ وَضَعَ الله الْحَجَرَ فِي الرُّكْنِ الَّذِي هُوَ فِيهِ وَلَمْ يُوضَعْ فِي غَيْرِهِ وَلأَيِّ عِلَّةٍ تُقَبَّلُ وَلأَيِّ عِلَّةٍ أُخْرِجَ مِنَ الْجَنَّةِ وَلأَيِّ عِلَّةٍ وُضِعَ مِيثَاقُ الْعِبَادِ وَالْعَهْدُ فِيهِ وَلَمْ يُوضَعْ فِي غَيْرِهِ وَكَيْفَ السَّبَبُ فِي ذَلِكَ تُخْبِرُنِي جَعَلَنِيَ الله فِدَاكَ فَإِنَّ تَفَكُّرِي فِيهِ لَعَجَبٌ قَالَ فَقَالَ سَأَلْتَ وَأَعْضَلْتَ فِي الْمَسْأَلَةِ وَاسْتَقْصَيْتَ فَافْهَمِ الْجَوَابَ وَفَرِّغْ قَلْبَكَ وَأَصْغِ سَمْعَكَ أُخْبِرْكَ إِنْ شَاءَ الله إِنَّ الله تَبَارَكَ وَتَعَالَى وَضَعَ الْحَجَرَ الأَسْوَدَ وَهِيَ جَوْهَرَةٌ أُخْرِجَتْ مِنَ الْجَنَّةِ إِلَى آدَمَ (عَلَيْهِ السَّلاَم) فَوُضِعَتْ فِي ذَلِكَ الرُّكْنِ لِعِلَّةِ الْمِيثَاقِ وَذَلِكَ أَنَّهُ لَمَّا أَخَذَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ حِينَ أَخَذَ الله عَلَيْهِمُ الْمِيثَاقَ فِي ذَلِكَ الْمَكَانِ وَفِي ذَلِكَ الْمَكَانِ تَرَاءَى لَهُمْ وَمِنْ ذَلِكَ الْمَكَانِ يَهْبِطُ الطَّيْرُ عَلَى الْقَائِمِ (عجَّلَ الله تَعالى فَرَجَه) فَأَوَّلُ مَنْ يُبَايِعُهُ ذَلِكَ الطَّائِرُ وَهُوَ وَالله جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) وَإِلَى ذَلِكَ الْمَقَامِ يُسْنِدُ الْقَائِمُ ظَهْرَهُ وَهُوَ الْحُجَّةُ وَالدَّلِيلُ عَلَى الْقَائِمِ وَهُوَ الشَّاهِدُ لِمَنْ وَافَاهُ فِي ذَلِكَ الْمَكَانِ وَالشَّاهِدُ عَلَى مَنْ أَدَّى إِلَيْهِ الْمِيثَاقَ وَالْعَهْدَ الَّذِي أَخَذَ الله عَزَّ وَجَلَّ عَلَى الْعِبَادِ وَأَمَّا الْقُبْلَةُ وَالاسْتِلامُ فَلِعِلَّةِ الْعَهْدِ تَجْدِيداً لِذَلِكَ الْعَهْدِ وَالْمِيثَاقِ وَتَجْدِيداً لِلْبَيْعَةِ لِيُؤَدُّوا إِلَيْهِ الْعَهْدَ الَّذِي أَخَذَ الله عَلَيْهِمْ فِي الْمِيثَاقِ فَيَأْتُوهُ فِي كُلِّ سَنَةٍ وَيُؤَدُّوا إِلَيْهِ ذَلِكَ الْعَهْدَ وَالأَمَانَةَ اللَّذَيْنِ أُخِذَا عَلَيْهِمْ أَ لا تَرَى أَنَّكَ تَقُولُ أَمَانَتِي أَدَّيْتُهَا وَمِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ وَوَالله مَا يُؤَدِّي ذَلِكَ أَحَدٌ غَيْرُ شِيعَتِنَا وَلا حَفِظَ ذَلِكَ الْعَهْدَ وَالْمِيثَاقَ أَحَدٌ غَيْرُ شِيعَتِنَا وَإِنَّهُمْ لَيَأْتُوهُ فَيَعْرِفُهُمْ وَيُصَدِّقُهُمْ وَيَأْتِيهِ غَيْرُهُمْ فَيُنْكِرُهُمْ وَيُكَذِّبُهُمْ وَذَلِكَ أَنَّهُ لَمْ يَحْفَظْ ذَلِكَ غَيْرُكُمْ فَلَكُمْ وَالله يَشْهَدُ وَعَلَيْهِمْ وَالله يَشْهَدُ بِالْخَفْرِ وَالْجُحُودِ وَالْكُفْرِ وَهُوَ الْحُجَّةُ الْبَالِغَةُ مِنَ الله عَلَيْهِمْ يَوْمَ الْقِيَامَةِ يَجِي‏ءُ وَلَهُ لِسَانٌ نَاطِقٌ وَعَيْنَانِ فِي صُورَتِهِ الأُولَى يَعْرِفُهُ الْخَلْقُ وَلا يُنْكِرُهُ يَشْهَدُ لِمَنْ وَافَاهُ وَجَدَّدَ الْعَهْدَ وَالْمِيثَاقَ عِنْدَهُ بِحِفْظِ الْعَهْدِ وَالْمِيثَاقِ وَأَدَاءِ الأَمَانَةِ وَيَشْهَدُ عَلَى كُلِّ مَنْ أَنْكَرَ وَجَحَدَ وَنَسِيَ الْمِيثَاقَ بِالْكُفْرِ وَالإِنْكَارِ فَأَمَّا عِلَّةُ مَا أَخْرَجَهُ الله مِنَ الْجَنَّةِ فَهَلْ تَدْرِي مَا كَانَ الْحَجَرُ قُلْتُ لا قَالَ كَانَ مَلَكاً مِنْ عُظَمَاءِ الْمَلائِكَةِ عِنْدَ الله فَلَمَّا أَخَذَ الله مِنَ الْمَلائِكَةِ الْمِيثَاقَ كَانَ أَوَّلَ مَنْ آمَنَ بِهِ وَأَقَرَّ ذَلِكَ الْمَلَكُ فَاتَّخَذَهُ الله أَمِيناً عَلَى جَمِيعِ خَلْقِهِ فَأَلْقَمَهُ الْمِيثَاقَ وَأَوْدَعَهُ عِنْدَهُ وَاسْتَعْبَدَ الْخَلْقَ أَنْ يُجَدِّدُوا عِنْدَهُ فِي كُلِّ سَنَةٍ الإِقْرَارَ بِالْمِيثَاقِ وَالْعَهْدِ الَّذِي أَخَذَ الله عَزَّ وَجَلَّ عَلَيْهِمْ ثُمَّ جَعَلَهُ الله مَعَ آدَمَ فِي الْجَنَّةِ يُذَكِّرُهُ الْمِيثَاقَ وَيُجَدِّدُ عِنْدَهُ الإِقْرَارَ فِي كُلِّ سَنَةٍ. فَلَمَّا عَصَى آدَمُ وَأُخْرِجَ مِنَ الْجَنَّةِ أَنْسَاهُ الله الْعَهْدَ وَالْمِيثَاقَ الَّذِي أَخَذَ الله عَلَيْهِ وَعَلَى وُلْدِهِ لِمُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلِوَصِيِّهِ (عَلَيْهِ السَّلاَم) وَجَعَلَهُ تَائِهاً حَيْرَانَ فَلَمَّا تَابَ الله عَلَى آدَمَ حَوَّلَ ذَلِكَ الْمَلَكَ فِي صُورَةِ دُرَّةٍ بَيْضَاءَ فَرَمَاهُ مِنَ الْجَنَّةِ إِلَى آدَمَ (عَلَيْهِ السَّلاَم) وَهُوَ بِأَرْضِ الْهِنْدِ فَلَمَّا نَظَرَ إِلَيْهِ آنَسَ إِلَيْهِ وَهُوَ لا يَعْرِفُهُ بِأَكْثَرَ مِنْ أَنَّهُ جَوْهَرَةٌ وَأَنْطَقَهُ الله عَزَّ وَجَلَّ فَقَالَ لَهُ يَا آدَمُ أَ تَعْرِفُنِي قَالَ لا قَالَ أَجَلْ اسْتَحْوَذَ عَلَيْكَ الشَّيْطَانُ فَأَنْسَاكَ ذِكْرَ رَبِّكَ ثُمَّ تَحَوَّلَ إِلَى صُورَتِهِ الَّتِي كَانَ مَعَ آدَمَ فِي الْجَنَّةِ فَقَالَ لآِدَمَ أَيْنَ الْعَهْدُ وَالْمِيثَاقُ فَوَثَبَ إِلَيْهِ آدَمُ وَذَكَرَ الْمِيثَاقَ وَبَكَى وَخَضَعَ لَهُ وَقَبَّلَهُ وَجَدَّدَ الإِقْرَارَ بِالْعَهْدِ وَالْمِيثَاقِ ثُمَّ حَوَّلَهُ الله عَزَّ وَجَلَّ إِلَى جَوْهَرَةِ الْحَجَرِ دُرَّةً بَيْضَاءَ صَافِيَةً تُضِي‏ءُ فَحَمَلَهُ آدَمُ (عَلَيْهِ السَّلاَم) عَلَى عَاتِقِهِ إِجْلالاً لَهُ وَتَعْظِيماً فَكَانَ إِذَا أَعْيَا حَمَلَهُ عَنْهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) حَتَّى وَافَى بِهِ مَكَّةَ فَمَا زَالَ يَأْنَسُ بِهِ بِمَكَّةَ وَيُجَدِّدُ الإِقْرَارَ لَهُ كُلَّ يَوْمٍ وَلَيْلَةٍ ثُمَّ إِنَّ الله عَزَّ وَجَلَّ لَمَّا بَنَى الْكَعْبَةَ وَضَعَ الْحَجَرَ فِي ذَلِكَ الْمَكَانِ لأَنَّهُ تَبَارَكَ وَتَعَالَى حِينَ أَخَذَ الْمِيثَاقَ مِنْ وُلْدِ آدَمَ أَخَذَهُ فِي ذَلِكَ الْمَكَانِ وَفِي ذَلِكَ الْمَكَانِ أَلْقَمَ الْمَلَكَ الْمِيثَاقَ وَلِذَلِكَ وَضَعَ فِي ذَلِكَ الرُّكْنِ وَنَحَّى آدَمَ مِنْ مَكَانِ الْبَيْتِ إِلَى الصَّفَا وَحَوَّاءَ إِلَى الْمَرْوَةِ وَوَضَعَ الْحَجَرَ فِي ذَلِكَ الرُّكْنِ فَلَمَّا نَظَرَ آدَمُ مِنَ الصَّفَا وَقَدْ وُضِعَ الْحَجَرُ فِي الرُّكْنِ كَبَّرَ الله وَهَلله وَمَجَّدَهُ فَلِذَلِكَ جَرَتِ السُّنَّةُ بِالتَّكْبِيرِ وَاسْتِقْبَالِ الرُّكْنِ الَّذِي فِيهِ الْحَجَرُ مِنَ الصَّفَا فَإِنَّ الله أَوْدَعَهُ الْمِيثَاقَ وَالْعَهْدَ دُونَ غَيْرِهِ مِنَ الْمَلائِكَةِ لأَنَّ الله عَزَّ وَجَلَّ لَمَّا أَخَذَ الْمِيثَاقَ لَهُ بِالرُّبُوبِيَّةِ وَلِمُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) بِالنُّبُوَّةِ وَلِعَلِيٍّ (عَلَيْهِ السَّلاَم) بِالْوَصِيَّةِ اصْطَكَّتْ فَرَائِصُ الْمَلائِكَةِ فَأَوَّلُ مَنْ أَسْرَعَ إِلَى الإِقْرَارِ ذَلِكَ الْمَلَكُ لَمْ يَكُنْ فِيهِمْ أَشَدُّ حُبّاً لِمُحَمَّدٍ وَآلِ مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنْهُ وَلِذَلِكَ اخْتَارَهُ الله مِنْ بَيْنِهِمْ وَأَلْقَمَهُ الْمِيثَاقَ وَهُوَ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ وَلَهُ لِسَانٌ نَاطِقٌ وَعَيْنٌ نَاظِرَةٌ يَشْهَدُ لِكُلِّ مَنْ وَافَاهُ إِلَى ذَلِكَ الْمَكَانِ وَحَفِظَ الْمِيثَاقَ.

3. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from Musa ibn ‘Umar from ibn Sinan from abu Sa‘id al-Qammat from Bukayr ibn A’yan who has said the following: “I once asked abu ‘Abd Allah (a.s.), ‘For what reason has Allah placed the Black Stone at the corner where it is and not in other places? Why should one kiss it, why is it taken out of paradise, why are servants of Allah’s covenant and undertaking placed in it and not in other things, and what is the reason for it? Explain to me and I pray to Allah to keep my soul in service for your cause. My thinking about this issue is strange.’ <br>The narrator has said that he (the Imam) then said, ‘You asked it, complicated the issue and brought up many things. Understand the answer, make room in your heart (pay attention) and listen carefully. I will explain to you by the will of Allah. Allah, the most Blessed and High, placed the Black Stone, which is a special substance taken out of paradise for Adam (a.s.). It was placed on the corner (of Ka‘bah) because of the covenant. This is because when the offspring of Adam were taken out of their backs, when Allah made a covenant with them on that place and at that place it (the Black Stone) was shown to them. From that place, the bird will fly for al-Qa’im (a.s.). The first one to pledge allegiance with him will be that bird, and he by Allah is Jibril (a.s.). Against that place will al-Qa’im lean his back. This is the guide and proof in favor of al-Qa’im. It is a witness in favor of those who fulfill their responsibility toward him (al-Qa’im), at that place, and the witness in favor of those who entrusted it with proof of their acting according to the covenant and undertaking Allah, the Most Majestic and Glorious, had made with them. <br>The reason for kissing and touching the Black Stone is the covenant. It is to renew the covenant and undertaking and to renew the allegiance. It is for them to reaffirm in front of it (the Black Stone) the covenant that Allah had made with them on the day of covenant and undertaking. They therefore come to it every year to reaffirm in front of it the covenant and trust with which they were entrusted. Consider what you say in front of the Black Stone, “This is my trust which I am returning, my undertaking that I had assumed. So bear witness in my favor that I have fulfilled my obligation.” I swear by Allah, no one returns this trust except our Shi`a. No one has preserved that undertaking and covenant except our Shi‘ah. They come to it (the Black Stone) and it recognizes them and acknowledges their truthfulness. Others come to it, but it does not recognize them and rejects their assertion; no one other than you has preserved the covenant. In your favor, by Allah, it will testify and against them. It will testify to their disregard of the covenant, their rejection and denial of the same. Such testimony will be the ultimate argument from Allah against them on the Day of Judgment. On that day, it (the Black Stone) will come, and it will have a speaking tongue and two eyes, in its original form. All creatures will recognize it and no one will deny it. It will testify in favor of those who fulfilled the obligation about the covenant, renewed their commitment and undertaking in front of it, reaffirming their commitment to preserve the covenant and undertaking and returning the trust. It will testify against those who deny, reject and forget the covenant, to prove them rejecters and unbelievers.’ <br>“The reason why Allah took it out of paradise; ‘Do you know what the Black Stone was?’ I (the narrator) replied, ‘No, I do not know.’ He (the Imam) said, ‘It was an angel of the great angels before Allah. When Allah made a covenant with the angels, the first to believe and affirm the covenant was that angel. Allah then chose him as a trustee for all of His creatures. He fed him the covenant and kept it with him for safekeeping. He then commanded all creatures to worship Him and to renew before it (angel, now the Black Stone) every year the covenant, the undertaking that Allah, the Most Majestic, the Most Glorious, had made with them. Allah then assigned it with Adam in paradise to remind him of the covenant, and he would renew his confirmation before it every year. When Adam disobeyed and was expelled from paradise, Allah made him forget the undertaking and covenant, which Allah had made with him and his offspring in favor of Muhammad (SAW), and the executor of his will (a.s.). He left him lost and confused. When Allah accepted Adam’s repentance, He changed that angel to a white diamond and threw it to Adam from paradise, while he was in the land of India. When he looked at it, he found comfort with it but he did not recognize it. He did not know about it more than being a diamond. <br>Allah, the Most Majestic, and Glorious, made it speak, saying, “O Adam, do you know me?” He replied, “No, I do not know you.” It then said, “Yes, Satan attacked you to make you forget to speak of your Lord.” It then changed into the form in which it lived with Adam in paradise. It then said to Adam, “Where is the covenant and undertaking?” Adam then rushed toward it, remembered the covenant, commitment, wept, expressed humbleness before it, kissed it and renewed the affirmation of the commitment and covenant. Then Allah, the Most Majestic and Glorious, changed it into the substance of the white diamond stone, very clear and shiny. Adam then lifted it up on his shoulder out of respect and its greatness. When he experienced fatigue, Jibril would pick it up until he brought it all the way to Makkah. In Makkah, he continued to seek comfort with it and renew his affirmation of the covenant every day and night. “Thereafter, when Allah, the Most Majestic, the Most Glorious, built the Ka‘bah, He placed it at that place; when Allah, the most Blessed and High, made the covenant with the offspring of Adam, He did so at that place and at that place He fed the angel with the covenant. For this reason, it is placed at that corner. He moved Adam away from the location of the House to al-Safa’, Hawwa’ (Eve) was sent to al-Marwah and placed the Stone at that corner. When Adam looked from al-Safa’ he found that the Stone is placed at that corner, he said Takbir (Allah is great beyond description), Tahlil (Only Allah deserves worship) and spoke of His glory. <br>For this reason, it is the tradition to say Takbir (Allah is great beyond description) when facing, from al-Safa’, that corner where the Black Stone is placed. Allah has entrusted the covenant and undertaking with it and not with other angels. Allah, the Most Majestic and Glorious, made them to form the covenant and confirm His being the Lord. (They were asked to confirm Muhammad (sw) as being the Prophet of Allah and to confirm Ali (a.s.), as being the executor of the will. This made the angels tremble in awe. The first to rush to affirm was that angel. No one among them had such an intense love for Muhammad (sw) and his family as that angel did. For this reason, Allah chose him from among the others and fed him the covenant. On the Day of Judgment, he will come with a speaking tongue, seeing eyes, and will testify in favor of all those who had gone to that place and had fulfilled their obligation about the covenant.’”

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَبَّادٍ عِمْرَانَ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ بَيْنَا أَبِي (عَلَيْهِ السَّلاَم) وَأَنَا فِي الطَّوَافِ إِذْ أَقْبَلَ رَجُلٌ شَرْجَبٌ مِنَ الرِّجَالِ فَقُلْتُ وَمَا الشَّرْجَبُ أَصْلَحَكَ الله قَالَ الطَّوِيلُ فَقَالَ السَّلامُ عَلَيْكُمْ وَأَدْخَلَ رَأْسَهُ بَيْنِي وَبَيْنَ أَبِي قَالَ فَالْتَفَتَ إِلَيْهِ أَبِي وَأَنَا فَرَدَدْنَا عَلَيْهِ السَّلامَ ثُمَّ قَالَ أَسْأَلُكَ رَحِمَكَ الله فَقَالَ لَهُ أَبِي نَقْضِي طَوَافَنَا ثُمَّ تَسْأَلُنِي فَلَمَّا قَضَى أَبِيَ الطَّوَافَ دَخَلْنَا الْحِجْرَ فَصَلَّيْنَا الرَّكْعَتَيْنِ ثُمَّ الْتَفَتَ فَقَالَ أَيْنَ الرَّجُلُ يَا بُنَيَّ فَإِذَا هُوَ وَرَاءَهُ قَدْ صَلَّى فَقَالَ مِمَّنِ الرَّجُلُ قَالَ مِنْ أَهْلِ الشَّامِ فَقَالَ وَمِنْ أَيِّ أَهْلِ الشَّامِ فَقَالَ مِمَّنْ يَسْكُنُ بَيْتَ الْمَقْدِسِ فَقَالَ قَرَأْتَ الْكِتَابَيْنِ قَالَ نَعَمْ قَالَ سَلْ عَمَّا بَدَا لَكَ فَقَالَ أَسْأَلُكَ عَنْ بَدْءِ هَذَا الْبَيْتِ وَعَنْ قَوْلِهِ ن وَالْقَلَمِ وَما يَسْطُرُونَ وَعَنْ قَوْلِهِ وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَالْمَحْرُومِ فَقَالَ يَا أَخَا أَهْلِ الشَّامِ اسْمَعْ حَدِيثَنَا وَلا تَكْذِبْ عَلَيْنَا فَإِنَّهُ مَنْ كَذَبَ عَلَيْنَا فِي شَيْ‏ءٍ فَقَدْ كَذَبَ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَمَنْ كَذَبَ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ كَذَبَ عَلَى الله وَمَنْ كَذَبَ عَلَى الله عَذَّبَهُ الله عَزَّ وَجَلَّ أَمَّا بَدْءُ هَذَا الْبَيْتِ فَإِنَّ الله تَبَارَكَ وَتَعَالَى قَالَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الأَرْضِ خَلِيفَةً فَرَدَّتِ الْمَلائِكَةُ عَلَى الله عَزَّ وَجَلَّ فَقَالَتْ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَيَسْفِكُ الدِّماءَ فَأَعْرَضَ عَنْهَا فَرَأَتْ أَنَّ ذَلِكَ مِنْ سَخَطِهِ فَلاذَتْ بِعَرْشِهِ فَأَمَرَ الله مَلَكاً مِنَ الْمَلائِكَةِ أَنْ يَجْعَلَ لَهُ بَيْتاً فِي السَّمَاءِ السَّادِسَةِ يُسَمَّى الضُّرَاحَ بِإِزَاءِ عَرْشِهِ فَصَيَّرَهُ لأَهْلِ السَّمَاءِ يَطُوفُ بِهِ سَبْعُونَ أَلْفَ مَلَكٍ فِي كُلِّ يَوْمٍ لا يَعُودُونَ وَيَسْتَغْفِرُونَ فَلَمَّا أَنْ هَبَطَ آدَمُ إِلَى السَّمَاءِ الدُّنْيَا أَمَرَهُ بِمَرَمَّةِ هَذَا الْبَيْتِ وَهُوَ بِإِزَاءِ ذَلِكَ فَصَيَّرَهُ لآِدَمَ وَذُرِّيَّتِهِ كَمَا صَيَّرَ ذَلِكَ لأَهْلِ السَّمَاءِ قَالَ صَدَقْتَ يَا ابْنَ رَسُولِ الله.

1. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu ‘Abbad, ‘Imran ibn ‘Atiyah who has said the following: “Abu ‘ Abd Allah (a.s.), has said that once when my father and I were performing Tawaf, a man, Sharjab, among men came forward. I asked, ’May Allah keep you well, what is al-Sharjab?’ He (the Imam) replied, ‘It means ‘taller’ than others.’ The man said, ‘Al-Salamu ‘Alaykum’ and he brought his head between my father and me. He (the Imam) said that my father then turned to him and so did I, and responded to his greeting of peace. He said, ‘I have a question, may Allah grant you blessings.’ My father said to him, ‘Allow us to complete our Tawaf, then you can ask your question.’ When my father completed Tawaf we entered al-Hijr and said two Rak‘at salat (prayer). He (my father) turned around and asked, ‘Where is the man, son?’ He was just behind him and had completed his salat (prayer). My father asked, ‘Where from is the gentleman?’ He replied, ‘I am from al-Sham.’ He then asked, ‘From which people of al-Sham are you?’ He replied, ‘I am from the people of Bayt al- Maqdis.’ He (my father) asked, ‘Have you read the two books?’ He (the man) replied, ‘Yes, I have read them.’ He (the Imam) then said, ‘Ask your question.’ He said, ‘I like to ask about the beginning of this House, and about His words, “Nun, and by the pen with which you write” (68:1) and about His words, “...those in whose properties there is a certain share for the needy and deprived.’” (75:25-26) He (the Imam) then said, ‘O brother from al-Sham, listen to our Hadith and do not call it false. Those who call our Hadith false have called the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, as false, and those who do so have called the words of Allah as false. Those who call the words of Allah as false, Allah, the Most Majestic, the Most Glorious, subjects them to punishment. The beginning of the House was when Allah, the most Blessed, the most High, said to the angels, “I have decided to appoint a deputy on earth. . . .” (2:29) The angels responded to Allah, the Most Majestic, the Most Glorious, saying, “Do You want to appoint one who causes destruction and bloodshed therein?” He did not pay attention to them and they realized that it was due to His anger. They sought refuge with His Throne and Allah commanded an angel from among them to establish a house for Him in the sixth heaven, which was called al-Durrah parallel to His Throne. It was designed for the inhabitants of the heaven for Tawaf by seventy thousand angels every day, of whom no one had to return for Tawaf again. They ask forgiveness. When Adam descended to the heaven of the world, He commanded him to build this House. This is parallel to that house. This is designated for Adam and his offspring just as that is designated for those in the heaven.’ The man then said, ‘You have spoken the truth, O child of the Messenger of Allah.’”